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Transcription: If there is a goal to be reached, it can not be permanent. The goal must already be there. We seek to reach the goal with Ego but the goal exists before the Ego. What is in the goal is even prior to our birth, the birth of the ego. Because we exist, the ego appears to exist, too. If we look on the Self as the ego, then we become the ego. If its the mind, we become the mind. If its the body we become the body. It's the thought that builds up sheats in so many ways. The shadow on the water is found to be shaking, can anyone stop the shaking of the shadow? If it should ceise to shake you would not notice the water, but only the light. Similar to take no notice on the ego and it's activities, but see only the light behind. The ego is the I-thought, the true I is the Self. Realization is already there, the state free from thoughts is the only real state. There is no such action as realization. Is there anyone who is not realizing the Self? Does anyone deny his own existance? Speaking of realization implies two Self's: The one to realize, the other to be realized. What is not already realized is thought to be realized. Once we admit our existance how is it that we donot know the Self? Oh beacuse of the thoughts, because of the mind. Quite so. It is the mind that stands between and veils our happiness. How do we know that we exist? If you say because of the world around us, than how that you existed in deep sleep? How to get rid of the mind? Is it the mind that wants to kill itself? The mind can not kill itself. So your business is to find the real nature of the mind. Then you will know that there is no mind. When the Self is sought the mind is nowhere. Abiding in the Self, one need not worry about the mind. How to get rid of fear? What is fear? It is only a thought. If there is anything beside the Self there is reason to fear. Who sees the Second? First the ego arises and sees objects as external. If the ego does not rise, the Self alone exists and there is no Second. For anything external to oneself implies the Seer within. Seeking it there will arise no doubt, no fear - not only fear, all other thoughts centered around the ego will disappear around with it. This method seems to be quicker than the usual one of cultivating qualities alleged necessary for salvation. All bad qualities centered around the ego. When the ego is gone, realization results by itself. There are neither good nor in the Self. The Self is free from all qualities. Qualities pertain to the mind only. It is beyond quality. If there is unity, there will also be duality. The numeral one gives rise to other numbers. The truth is, neither one or two, it is as it is. The difficulty is to be in the thought-free state. Reality is simply the loss of the ego. Destroy the ego by seeking it's identity. Because the ego is no entity, it will automatically vanish and reality will sine forth by itself. This is the direct method, whereas all other methods are done only by retaining the ego. In those paths there arise so many doubts and the eternal question remains to be tackled finally. But in this method the final question is the only one and it is raised from the very beginning. No sedans are necessary to engage in this quest. "Have you seen God?" I asked,"..and if you have, can you enable me to see him? I'm willing to pay any price, even my life. But your part of the bargain is that you must show me God. "No." he answered, "I can not show you God or enable you to see God. Because God is not an object that can be seen. God is the subject. He is the Seer. Dont concern yourself with objects that can be seen. Find out who the Seer is." He also added: "You were loan (learn) our God." As if to rebuke me for looking for a God who is outside in part from me. At the conclusion of his words, he looked at me and as he gazed into my eyes my whole body began to tremble and shake. A thrill of nervous energy shot through my body. My nerve-endings felt as if they were dancing and my hair stood on end. Within me I became aware of the Spiritual Heart. This is not the physical heart, it is rather the source and support of all that exists. Within this heart, I saw or felt something like a closed bud. It was very shiny and blueish. With the Maharshi looking at me and with myself in a state of inner silence, I felt this bud open and bloom. I use the word "bud" but this is not an exact description. It would be more correct to say that something that feld bud-like opened and bloomed within me in the heart. And when I say heart, I dont mean that the flowering was located in a particular place in the body. This heart, this heart of my heart, was neither inside the body nor out of it. I can't give a more exact description of what happened. The keystone of the Maharshi's teaching is the Self-enquiry or Atma Vichara. His infallible path to Self-realization coupled with total devotional surrender to God, Self or Guru. Broadly speaking, Sri Bhagavan tells us that The Immortal Self ,or Satchidananda or pure-existance-conciousness-awareness-bliss is already there inherent in each of us. The difficulty is we do not recognize "that", our True Nature or essential I-am-ness because it is veiled and obscured my many latent tendencies and habits of the egotistic mind which act as a mirror and project a dream of the world, the body and the mind. Our identification with the mind and the body is the chief reason for our failure to know ourself as we really are. Through persistant Self-enquiry, devotion and surrender of the egotistic mind to God or the Satguru in the Spiritual Heart, this obscuration and identification is gradually and gracefully removed until The Immortal Self is realized. That is the full power of absolute consciousness and is known. The world is seen as real because the substrate is perceived to be as Brahmin. In January 1938 Somerset Maugham, the British novelist, visited Sri Ramanashram for a few hours. The brief contact he had with Bhagavan inspired Maugham so much, he decided to use him as the model for a fictional Guru in The Razor's Edge, his masterpiece which was published a few years later in 1944. Maugham also wrote a non-fictional account of his visit. In an essay entitled "The Saint" which was published 20years after the event in 1958. The following account which is taken from this essay records Maughams impressions of this meeting with Bhagavan. He uttered a few words of cordial greeting and sat on the ground not far from the pallet on which I lay. After the first few minutes during which his eyes with a gentle benignity rested on my face, he ceased to look at me, but, with a sidelong stare of peculiar fixity, gazed, as it were, over my shoulder. His body was absolutely still, but now and then one of his feet tapped lightly on the earthen floor. He remained thus, motionless, for perhaps 15 minutes; and they told me later that he was concentrating in meditation upon me. Then he came to, if I may so put it, and again looked at me. He asked me if I wished to say anything to him, or ask any question. I was feeling weak and ill and said so; whereupon he smiled and said: "Silence is also conversation". He turned his head away slightly and resumed his concentrated meditation, again looking, as it were, over my shoulder. No one said a word; the other persons in the hut, standing by the door, kept their eyes riveted upon him. After another 15 minutes, he got up bowed, smiled farewell, and slowly, leaning on his stick, he limped out of the hut, followed by his disciples. There is no greater mystery than this: Ourselves being the reality, we seek to gain reality. We think that there is something hiding our reality and that it must be destroyed before the reality is gained. It is ridiculous. A day will dawn when you will yourself laugh at your past efforts. That which will on the day you laugh, is also the here and now. "So its a great game of pretending?" - "Yes." In Yoga Vasistha it is said: 'What is real is hidden from us and what is false is revealed as true. We are actually experiencing the reality only still we do not know it. Is it not a wonder of wonders. The quest "Who am I?" is the axe with which to cut off the ego. http://www.youtube.com/watch?v=weXKuURMgMs

Satkiran penji, You also have this indirect wrong perception based on notions from internet that panj pyares of taksal are sexist, I urge you to take a video recording device to taksal panj pyares and interview them so that you can clear your doubts. Even Singh123456777 tried correcting you in the past regarding taksal. Hows taksal sexist when they spoke against kirpan da amrit - totally segregated amrit just for women practiced in hazoor sahib?

Guest/Satkiran Penji, Thats unfair assessment of Sikhawareness, if you look at our past threads in the past even DDT maryada were scrutinized not even past but recently there were numerous threads by sikh khoj on DDT maryada. I am myself strong proponent of sikh female equality even compiled a thread on sikh female saints and even agree sikh woman being seva of panj pyares even with exception of them doing seva at five takths .

- Not sure if there is a direct explanation from gurbani. However, its process towards bairaag (which gurbani talks about) - feeling of separation and de-attachment, these things can come out. Because remember we are all made of our psychological self which has many good experiences and bad experiences, emotional trauma etc. - People scream for various reasons - repressed emotions, feelings coming out, realising itself during simran - People cry for various reasons too for emotional trauma, feeling of separation, void, emptiness etc - Body process either through intial trance or emotions coming out visibly - Not sure if thats documented. However, there is historical reference sri guru tegh bahudar ji maharaj went totally de-attached from society meditated in secluded area for 8-10 years in bairaag/de-attachment from world and did bhagti of akaal purkh. Meditated on real self. - Many do as suffering is number one cause for man kind to look for unchanging everlasting peace happiness/search for source of life and truth-God.

Absolutely, no scholar can do these arths only bhramgyani as they have direct knowledge/experience/insight into dhur ki bani, it intuitively quite naturally spontaneously effortlessly in sehaj samadhi- appears to them/comes in their cognition/ in their consciousness then further gets formulated in words/notes like above. This is beauty of connecting to naam(un-divided eternal non dual pure awareness/spirit) as its source of everything.

I wonder which party nihangs are voting for this year in canadian elections? hehe..if liberals or ndp win, free shahedi degha for everyone :) lol

Sure, will work on those shortly.

New discovery, it turned out to be true as this has reference in japji sahib teeka by sant gyani gurbachan singh bhindranwale:

I am getting arths from this facebook page, looks like they are posting one page translations every day: https://www.facebook.com/santattarsinghjibrahmvidyaniketanmalaysia?fref=nf

bump.

Gyani Kulvant Singh ji seems to be getting grilled on this:

Here are Raagmala antriv arths by sant gyani sunder singh ji bhindranwale, those who reject it as kachi bani shows how spiritually morally bankrupt they are really are:

Not always, depends on circumstances. Singhs did smartest + bravest thing to try the turban as rope first, you seen the current of water and besides usually person who is drowning at the heat of moment when they are drowning their instinct kicks in they will try to grab on the rescuer at any cost ended up drowning them too and thats why they suggest approach the person need in help from the back instead. So stop speaking through your f@king hat!!!!.

Look there are good people everywhere and there are prick people everywhere so next time keep your smart arse comments to yourself and refrain undermine efforts of individuals if you don't wish your people to be criticized.

What non sense, if it was right wing hindu bhramin so called "saviour' he probably wouldn't have spared his dhoti to save him as his crazy bhramin karaam khand ritual would have been more important to him than saving an human.

Such a great story remind me of puratan sikh and gurus sakhiya maharaj kirpa kaaran.

Remember satnaam is not recited as in shabad but truth(satnaam) is felt, realized..!!

This probably the most profound write up on Naam by sant mani singh ji maharaj as he is speaking from absolute/ultimately point of view: http://akalbungasahib.com/babaji.html He went on to say “Why have we invented so many names for God? There must be a certain reason, because God cannot be named, a name can easily be changed, but God remains the same. So why has God been addressed? Because there are moments when you would like to scream out your inner feelings to God in sheer joy. Some name is needed. Muslim Sufis invented ninety-nine names of God that are so beautiful, but why not a hundred? Ninety-nine looks a bit incomplete. There is a certain reason the hundredth name is kept silent and that is the true name of God, which of course can’t be uttered. That is why Guru Nanak said ‘Satnam’. Your name is thee truth. But in reality you can’t utter it because it will lose its’ beauty. It remains un-uttered at the deepest core of the heart. What is God’s true name? Nobody knows that all the names are man’s creation. The true name of God is the existence that surrounds you.” How can one call Him by all His names? The wise give him names according to His manifestations – Jap Sahib, Guru Gobind Singh Ji He goes on saying. “those kind (the irreligious) of people haven’t known anything of spiritual experience. They’ve never felt any presence of God. The only way to receive God is to drop all your searching and seeking. The real question is recognition, not search, and the only way to know God is to live God.”

This is already been discussed in the past but like to point out as human nature we want everyone to think us, sit like us for lack of better word sh!t posture like us too but rare are those gems who sees unity in diversity that could be done if you are engaged yet de-attached from maya. There is very old sikh saying which is prevalent in sikh thought that sri guru nanak dev ji have beautiful garden has many diverse flowers each unique in their own way pointing various different orders in Sikhism. So instead of coining one maryada for all sikhs hoping to unifying in the panth, why not celebrate sri guru nanak dev ji garden of many unique flowers and appreciate unity in diversity. It's not wrong to desire one unifying voice for panthic problems but there is difference between one unifying voice and one maryada. For example- current model of five takth jathedars giving edicts are perfect, its a different story we have wrong people giving wrong decisions but model itself is perfect. What should happen among five jathedars of five takths is one uniformity maryada model where all the deficiency or inconsistencies are addressed rest of jatha's and samparda's should focus maryada of takth when speaking on wider panthic issues but in their personal/spiritual life they should be able to follow maryada of their own respective jatha's and orders. This way we have ekta in the panth as well but at the same diversity.

Sant Samaj takes good panthic stance: This is their official page- check out their videos on this topic: https://www.facebook.com/Gurmat-Sidhant-Parcharak-Sant-Samaj-1650035748555632/timeline/

He is old member of our forum- Narsingha. I respect him as a techie. This guy knows his stuff but when it comes to many things in sikhi he is slightly out of depth.

Bump

This is good thread, please post your view on what you think glories of gurmat are? and hows that relate to your daily life? and hows that helping in our transformation?