SAadmin
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Translation by which scholar... scholars are gyanis but they are not bhramgyani...
Gyani - who has knowledge
Bhramgyani- Who has knowledge and they apply it in their life
Two completely different things...
I personally i would follow mahapurkhs with my eyes closed anyday. And kaur ji english translations are good for sometime... I would urgue you to seriously consider learning gurmukhi and shud bani whenever you feel comfortable...
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The only thing that is left is for someone to tell me that I am going to Hell for wearing a Necklace.
That be wahabi version of sikhi :twisted: :twisted: :twisted: :twisted: :twisted: :twisted: :twisted:
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Yes i agree.. concentration on naam while doing malla phering..thats just a traditional way... just wanted to how many those thingee in the malla.. you said 108 right..thats what i figured later on... now i wanted to know.. this is for my mother..
How many times gurmantar can equal to patt of whole guroo granth sahib ji per month...
sant waryam singh ji ratwaraie walie used to do naam jaap of vaheguroo 70,000 times a day... thats amazing man... all these sant mahapursh i have seen them with mala... so i thought mala helps with the concentration...
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wow amrit... sirraaie laa purkha tuu taa
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I listened to one of my tape of baba ishar singh ji maharaj rara sahib. He also said the quite similiar thing.. i guess i ll take the word for him but i want to investigate the number of patta since i cant find that tape now :cry:
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sowwie nihal kaur ji.. i do admit i got blown away there
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I always wondered what kinda standard size of malla i should get??? There are different number ones...
Is it also true if you do 200 sukhmani sahib ji a month that is equal to reading whole sri guroo granth sahib ji???
Can someone throw some light on this issue??
Old bibiya and sant mahapursh's do naam jaap by malla...i think there are certain times you do naam jaap on malla.... oh its confusing :cry: :cry:
someone help
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This reminds of an sakhi of guroo gobind singh ji-
A sikh was reading gurbani, didnt prounce it correctly. Guroo ji said sikha bani shud par. Sikh was in his masti of reading bani with pyaar. Guroo ji said again sikha bani shud paar. Sikh was still makin mistakes. Third time, guroo sent peradar to slap on his geechii(neck). Sikh humbly said to guroo ji "If thapar huni pain lag gaie guroo ji" bad chh ki hoo saaaaada. Guroo ji said "Sikha tenu thapara pain dukh haie". Tu sada ang- kat dita..tenu ang kataie da koii dukh nahi. Sikh got confused and said "Guroo ji when i do that". Guroo ji replied and said pehla patsah neh keha ji "Bani Guru, Guru Hai Bani
wich Bani, Amrit Sare". Jehra sikh gurbani shud(pure) na paaraie... ho saada ang kata haie.
Here sikhs of today..... bani ta ki parni aa shud... maharaj ji da ang hiii kaaaat dita.....people have chopped of guroo's ang from the body of guroo... whether people like it or not...you will pay this price... no worries.... any guroo-fearing people will not argue on maharaj's bani..
Yes my post might sound harsh.... guess what??? Saaach is kaoura...
As far my relationship goes with guroo maharaj....I proudly to say it on anyone's face if they want "if you dont beleive in ragmalla, you should be kicked outta panth" where sgpc controlled akaal takth peeps like it or not.....
remember masands, ram raaie.....Sharam karooo kuch... laakhaie taa dena pena
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61.
Black are my garments, black is my heart:
How deceptive is my appearance?
Though polluted with sin am I,
People call me a dervish,
62
The parched gain-seed will never grow
Even if in water dipped
O Farid, she who is castaway from god
Shall always be with grief gripped.
63
When a virgin she longed to be married
With marriage came complications.
Now, O Farid, she deplores the impossiblity
of gettin her maidenhood back.
64.
The swans have descended on a brackish pond.
Their beaks they dip, but drink not.
And crave to fly beyond.
65
A swan has alighted in a millet field,
They try to frighten it away
Unwitting people, they do not know
The swam eats not the seeds of hay.
66.
One by one they have flown away
All the feathered tribes
That had brought life to the lake.
The water will also flow out, O Farid.
Only the lotuses shall remain.
67.
Look, O Farid, he lies in his grave
With a brick as pillows under head
And worms consuming his flesh.
O, since ages he has lain there thus
On one side.
68.
The beautiful pitcher of body is broken,
Long rope of life cut away.
O Farid,
Whom shall the angel of death visit tonight?
69.
The beautiful pitcher of body is broken,
Long rope of life cut away.
Those who were only a burden on earth,
O Farid,
With what face they return today?
70
O Farid,
You defaulting dog, this is not the right way.
Never hast thou walked to the mosque
Fives time a day.
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41.
Shaik Farid has grown old,
His frame is all atremble
Even if he lives a hundred years
His body must turn to dust.
42.
Ordain not subservience for me,
O my Lord.
Take this life-instead
If thou wilt otherwise.
43.
Look at the blacksmith, O Farid
There he stands before the tree
With axe on his shoulder and a water pot on his head:
He wants to cut the tree for coal,
Under it I seek my lord.
44.
Some there are with surplus food,
Others have not even salt :
They will be seen in their true colours
When yonder they go.
O Farid,
Who will suffer strokes then?
45.
For whom the drum best,
Over his head did conopies hand,
Whose glories trumpets proclaimed
and panagyrics minstrels sang,
Even he now lies asleep
Like an orphan
In a grave deep.
46.
Those who had built high domed
Mansions, castles and towers,
Even they have gone away.
They made only the false deals
And now lie in graves.
47.
There are so many tacks to keep my robe together,
There is not even one to fix my body for ever.
Even the shaikhs will depart
When their turns come.
48.
The lamps of two eyes were still aglow
When stormed in the Angel of Death.
He conquered the fort of the body
And plundered the wealth of breath
And, returning, extinguished the lamps.
49.
Look at the fate of cotton, O Farid,
And of the sesame seed,
How coal and cauldron are burnt
And sugarcane squeezed.
Such is the punishment of those
Who indulge in evil deeds.
50.
Look at him, O Farid
who carries prayers-mat on his shoulders
And wears the robe of a seeker.
How sweet he speaks !
And yet his heart is like a knife
He appears to be as bright as day
But his soul is dark as night.
51.
There is never any blood in the body of those
Who are dyed in the hues of God.
They waste it away through penance
Not a drop will spill out of them, O Farid
If their body be cut.
53.
Seek in the pool, O Farid
Wherein thou may find thy Thing.
Of what use is exploring a ditch?
Thou shall only soil thy hands.
54.
When a bride, she enjoyed not
The love- embrace of her lord :
When old, she died
Now in her grave the woman bemoans
O lord, I did not conjoin thee."
55
The hair on thy head has gone grey, O Farid,
On thy lips and chin and cheek,
O my insance slumbering self,
still you sensual pleasures seek.
56
For long shall you pursue the ephemeral delights,
O Farid,
For how long shall you remain indifferent to the Dear one?
Thou hasnt frittered away in vain
The few days allotted to thee.
57
Attach not thyself, O Farid,
To mansions, castles and towers.
When buried under the heaps of earth.
None shall be thy freind.
58.
Attach not thyself, O Faird.
To palaces and possesssions
Keep in mind thy grave.
Think always of the place
Where ultiimately you go.
59.
Forbear, O Farid, the deeds
That bring thee no comfort;
Lest you may be put to shame
In the Master's Court.
60
Serve thy Lord in all humanity, O Farid,
And may thy heart falsehood-free
For a dervish must possess
The tolerance of a tree
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31
Her in-laws entertain her not
Nor parents gvie refuge ;
She is ever ignored by her love.
What a happily married woman !
32.
She bathed and washed and docked her body
And slept heedless of her lord.
She has lost all gragrance of musk, O Farid.
Only a daub of asafoetida remains.
34.
I would not be afraid of losing my youth
If i were certain of not losing the love of Lord :
For, O Farid, lack of love has made
Many a youth fade
And wither away.
35
On a cot of contemplation
Woven with anguish and pain
I lie under the quilt of sorrow
Look at me, O true Lord,
This is the life I lead.
36.
Of the sorrow of separation
People complain and whine
But this sorrow I found
Like a sultan benign
The body that suffers not the sorrow
Is like a burial ground
37.
These sprouts are poisonous, O Farid,
Though coated with sugar :
Some wasted away their lives in planting them,
Other died leaving their crops behind.
38.
Day thou frittered away in worldy pursuits
O Farid,
And nights in slumber sound:
What shalt thou tell thy Lord
To what purpose were you sent (in the world)
And did you do your task?
39.
Did you see, O Farid, the hour bell
Hanging at the entrance gate?
It is guiltless and yet beaten,
What shall be we-sinner's fate?
40.
The bell is beaten every hour,
Every three hours it is beaten again
So shall this bell of body spend
Its night in sorrow and pain.
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21
Nights sans love are long :
Unfulfilled my sides smoulder in despair.
Cursed be that life
When one lives only to wait.
22.
If only I could sacrifice myself
To say welcome to the Freind,
O Farid,
Let my body burn like madder
On the live coals.
23.
The foolish farmer plants an accacia tree
And expects it to bear grapes of Bijour:
He busies himself in combing wool
Yet dreams of wearing silk.
24.
Rain has made the streets muddy.
The dear One lives away
And I have my tryst of love.
If i go I will get my rugs spoilt,
If I tarry I will ruin my love.
25.
Let the rug be soaked and drenched,
God has sent the rain.
I shall go to meet the Virtuous One,
Constant does my love remain.
26
I was careful of my turban,
Lest it should be soiled by dust.
My slumbering self did not trust
That after the death bell toll,
Into the dust
Even this head will roll.
27.
Jaggery and sugar, candy and honey
And the buffaloes' milk:
All these sweet delicacies, O Farid,
Are impediments. They hamper
Your union with God.
28.
To assuage the hunger
I eat my cake of coarse grain ;
And those enjoying the buttered bread
shall suffer severe pain.
29.
Eat thy dry and crusty bread,
Wash it down with water cool
And let not the sight of another's rich meal
Cause envious craving in thy soul.
30.
This one night I did not sleep with my lord,
Enjoyed not the marital bliss
And my limps convulse with torment.
Go and ask the woman-castaaway
In what agony does she pass her nights.
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The Great Deception
By Randhir Singh
Sunday, June 29, 2003 - 12:55 AM EST
"To acknowledge baptism of iron bowl and double edged sword, as means to become Guru's Sikh, is a grave mistake." - Gurbaksh Singh (Kala Afghana), Bipran Ki Reet (Volume 6 - page 35)
'The requirement of taking amrit (baptism of the iron-bowl and double edged sword), to become a true Sikh, has discouraged youth from becoming and staying Sikhs and thus has encouraged them to become apostate and renegade', [1] further writes Gurbaksh Singh.
He also says: 'If the tradition to become Guru's Sikh were not created the head-strong (bigoted) group would not have been in a position to call themselves Guru's Sikhs'. [1]
According to him 'the present day Maryada is not entirely based on Gurbani.' He contends: 'those engaged in drafting it were overwhelmed by clever and far-sighted Brahmins who conspired to perpetually influence the Sikh Panth by their Brahminical thinking. After all Rehat Maryada was written by those Sikhs in 1849 who, after losing the empire, did not care to know why they had lost their uniqueness which had once taken them to heights. What use having Rehat Maryada when on the demise of a person, a powerful Jathedar, or so called intellectual or a prominent political leader, true to Brahminical traditions, we rush to Kiratpur Sahib to immerse their remains and observe fourth, thirteenth, seventeenth day etc.'[2]
It is his contention that 'since the beginning of the fifteenth century till 1850, un-shorn hair was the only outward identity of the followers of Nanak. The word 'sehajdhari' is responsible for bringing laxity among the faith-full and it was coined in those days when, along with Guru Granth Sahib, idols of gods and goddesses were also kept in the Gurudwaras by Udassis and Nirmala mahants, by no means friends of Sikhs. Those were the days when 'Gurpratap Suraj' was written and its authors distorted the outlines of amrit (nectar of iron bowl and double edged sword).' He views it 'a great folly to recognize baptism (partaking of amrit of iron bowl and double edged sword) as the criterion to be known as Guru's Sikh'. [3]
'Adoption of five Ks, as proof of Nanak's Sikhi, is the prerogative of the entire panth.' To him, 'it is not acceptable that the Gurus limited this right to five Singhs only.' He strongly believes, 'this was stipulated by the unworthy leaders who violated the uniqueness of the unique Panth and controlled for 200 years its religious teachings and places of worship.'[4]
He says in no uncertain words that 'the Rehat Maryada, as it exists, offends Gurbani' and thinks should be done away with and discarded and a stop put to formal baptism (administration of nectar of iron bowl and double edged sword by the Beloved Five)'. [3]
He strongly recommends: 'this right to baptize their children (as keshadhari and amritdhari), should be left in the competent hands of parents without any restrictions. The parents are best suited to inculcate in their children the desirability and importance of Sikh symbols.' [3]
Gurbaksh Singh is widely known for his knowledge and lucid exposition of Sikh scriptures through words of mouth and print (his works are regularly published in Sikh Bulletin). He refers extensively to Guru Granth and, on a subject of his choosing, quotes profusely the hymns of the Gurus, of course picked up selectively. It has to be said to his credit that he is not miserly in praising and eulogizing the Sikh faith and Gurbani. Surely he pays glowing tributes, which gladden every Sikh heart. His portrayal of an ideal Sikh is a perfect picture of virtue and which Sikh will not feel proud of it?
It is no surprise he has succeeded remarkably well in attracting a sizeable number of admiring friends and followers. He is right on the dot in striking a sympathetic chord among his readers when, for the pitiable position Sikhs find themselves in, he squarely blames the discredited leadership. Nothing wrong is committed in criticizing the self-seeking leaders who, bereft of religion and oblivious of self-less service to the community, have betrayed it repeatedly for their immediate material gains - be it money, power or position. It is also true that because of selfish and opportunistic leadership certain distortions have come into Sikh institutions that need immediate and serious attention.
Where then does the friction arise?
Gurbaksh Singh offends by his outright and wholesale condemnation of the established, recognized institutions. He castigates these as products of Brahminical mind and thinking having no sanction and authority of Gurbani. He vehemently pleads to abolish them. Here he does not sound sincere and betrays his sinister motives, however best and elaborate the camouflage may be, however hard he may try to hide behind the screen of Gurbani.
The clips from his writings, cited above as specimens, hardly leave any room for doubt that he is bent on maligning and discrediting Sikh institutions and traditions to erode respect for and faith in them. Already, gross materialism is weaning the youth away from religion and such insidious and subtle propaganda is nothing short of adding insult to injury.
Mesmerized by his familiarity of Gurbani, the casual reader may not readily grasp the intent and subtlety in his writings. A serious and critical reader will not, however, fail to notice what lies between the lines. Falsehood left uncontested, if repeated over and over again, over time looks like truth.
Who does not know Bhai Gurdas, the scribe of Guru Granth? Before Guru Gobind Singh crystallized the social idea of God, Bhai Gurdas, the first theologian of the Sikhs in the days of Fifth Guru, wrote:
"One Sikh is an individual, two make up a community and five constitute God."
Guru Gobind Singh crystallized the same concept when he selected the five faithful and ceremoniously administered Amrit (nectar from iron bowl and double edged sword), first to those selected five and in turn himself took Amrit from those five. The Tenth Guru, therefore, put his own seal on the revolutionary concept of socialized God. All Sikhs hold Sangat, or Sikh congregation, in special esteem and reverence. Where there is Sangat there is God. This is the belief. How does Sangat act as a group? It does so through the selected five as its representatives. Historically, the concept of five existed since the days of the Gurus themselves.
Gurbaksh Singh disputes this. He believes that the concept of Panj Piaré was first adopted in the mid nineteenth century as a result of infiltration of Brahmanism. Why should he create such confusion? What are his motives? A little reflection may reveal the web.
As a first move, the aim is to get all those who believe in Gurbani and keep outward symbols, but do not undergo initiation, recognized as Sikhs. Once this is achieved the next logical step would be to press for recognition, as Sikhs, all those who believe in Gurbani but may not keep outward physical symbols.
In his writings, at number of places Gurbaksh Singh openly says: 'What use are physical symbols if the mind does not accept these?'
With this the transformation would be complete. All Hindus paying even lip service to Gurbani would then, as a matter of right, be classified as Sikhs and become eligible to stake claim in Sikh affairs. Looked at from another angle, all Sikhs would be Hindus. How subtle the game plan is. At this stage the word 'sehajdhari' which, according to Gurbaksh Singh was given currency by those opposed to Sikhs and which irritates him the most, would become irrelevant. What a masterstroke.
It is appropriate to touch upon another matter closely connected to 'Maryada', Anand Sanskar. Look at what Gurbaksh Singh says:
The Gurus intended the marriage ceremony to be brief, simple and solemn. Gurbaksh Singh laments, and rightly so, that in actual practice this solemn occasion bonding two families has degenerated into vulgar display of wealth and position. All are one to condemn this. Unfortunate and painful as it is, by and large the Sikhs resist entering into matrimonial alliance with a Sikh outside their 'caste', what ever his or her worth and merit. The search is limited to the respective 'castes'. Equally deplorable is the fact that the Sikh community continues to follow the same elaborate and expensive customs and rites, before and after the marriage, as followed by Hindus.
What is the point of contention then?
Strong differences arise on the approach to the problem. Gurbaksh Singh wastes no words to discredit the 'Maryada', the whole ceremony of Anand Karaj including the 'four Lavaan' and dubs it as misuse of Gurbani amounting to disrespect. [5] His stock thesis and argument is that "codification of Rehat Maryada, the outcome of Brahmanic mind, is the root cause of the whole problem. Sooner Sikhs defy, reject and disassociate from Rehat Maryada and Anand Karaj, better it would be." He outright rejects marriage without the explicit consent of bride and bridegroom.
To bring home his point, Gurbaksh Singh narrates an incident in the family of his relative in United Kingdom. The couple was married following the tradition. After Anand Karaj, the bride came to the bridegroom's house. After nightfall, before the marriage was consummated, the bride eloped with her lover. It is futile to go through the ceremony of Anand Karaj if it could not save the marriage, thinks Gurbaksh Singh. [6] Perhaps he is hinting at civil marriage instead as if all marriages, san Anand Karaj, are a success.
How come such utterances have gone un-noticed and un-questioned for so long?
Quite simple. Gurbaksh Singh won complete confidence and respect of the community by impressing it with the depth of his knowledge of Gurbani and Sikh scriptures. Having established his credentials, he began firing salvos by selectively criticizing Sikh institutions and also eminent personalities like Bhai Vir Singh and Baba Attar Singh. To make his sweep thorough and lethal, the object of his contempt would be diagnosed and branded and infected by the anti-Panthic virus of Brahmanism. After the events of the 1980s and 90s, the community was feeling very hurt and humiliated. He shrewdly made full use of the prevailing mood of discontent and disillusionment and projected himself as the messiah of the community. Encouraged by his success with his readers, he started systematically striking blow after blow on the structure of the faith to pull it down brick by brick. Once he swayed the minds of his unsuspecting readers, ironically including some respectable persons, how easy it was for him to incite them to defy, to revolt, to overthrow. Soon, the band of dedicated followers took over and raised ominous voices that were amplified by the media, insisting on instant restructuring.
Gurbaksh Singh needs to disclose his hands. He has to answer vital and pertinent questions that his destructive preaching raises. Before putting questions to him, it would be worthwhile to succinctly recapitulate his main thrust. He says, 'No Maryada, No Amrit by Five Beloved' and that 'everything should be left to the discretion of the parents - how they choose to groom and infuse in their children the love to embrace and follow Sikhi'.
Here are some questions:
1. Presently, does the Maryada stop parents from teaching Sikhi to their children?
2. What is the guarantee the parents would give proper and right guidance?
3. Assuming that the parents are totally committed to Gurbani and Sikhi, what is the surety the children would pay heed and listen to them?
4. Can Gurbaksh Singh refute the concept of five mentioned by Bhai Gurdas and crystallized by the Tenth Master?
He incites Sikhs to disown their institutions and Maryada, which according to him have become infected beyond redemption by Brahmanism. What will happen if tomorrow he himself and some one of his kind, comes up to say that Guru Granth contains many references to Brahmin gods and goddesses and their mythologies and were later interpolated by individuals with Brahmanic mind and thinking? What solution would he suggest? Discard Guru Granth or change it? How perverted and dangerous his whole approach is.
Gurbaksh Singh has all along been complaining that the Akal Takhat has not been responding to his letters. He has been given an opportunity to talk face to face. Why is he evading appearing in person? What is he afraid of?
All along he has been denouncing Baba Jarnail Singh. Today, he claims he was a close associate of Baba Jarnail Singh and on this account he apprehends his arrest by the Indian Government, and hence pleads inability to enter India. What a complete shift and blatant falsehood.
He extols courageous, ever ready Sikhs to die for their ideals. What about his Sikhi? The sheer possibility of arrest, which may or may not happen, has frightened him to climb down from the ideal.
This may not be the real reason. He might fear his falsehood being exposed or being able to stand close scrutiny of Sikh theologians equally well versed in Gurbani.
Gurbani is intended to be the spiritual essence of divine and eternal Truths that have universal appeal and application without the fetters of time, space or races. It is meant to guide mankind in its relations to God, the Ultimate Truth. How man should relate himself in a society in everyday occurrences is not a constant factor and keeps changing and evolving. Its narration should, rather than cloud the eternal Truths of Gurbani, appropriately form part of a separate composition, call it Rehat Maryada or by any other name.
It was left to the genius of the Tenth Master to weld the followers of the Sikh faith into a strong, distinct and vibrant personality. The nectar of iron-bowl and double-edged sword dispensed by Five Beloveds was designed to achieve it. It was the Guru's sagacity and far-sightedness that it was purposely not made a part of Guru Granth. To doubt this historical fact would amount to doubting Guru Gobind Singh himself.
Although he may not say so in so many words, Gurbaksh Singh's accusing finger is pointing indirectly toward the Tenth Master, for it was he who conceptualized the Brotherhood of Khalsa and the importance of Rehat Maryada. The Guru was emphatic in saying: 'Rehat pyari mujh ko, Sikh pyara naheen'.
Gurbaksh Singh's specialty is that he first showers superlatives and in one blow shatters the splendid edifice he builds, reduces the positive account in a moment into negative.
Finally, because of ineptness and mismanagement certain distortions have arisen in Sikh institutions and traditions. Lest other hostile and inimical forces take advantage of lack luster Sikh affairs, the controversial issues need to be addressed pragmatically and boldly and that too urgently. Sikh youth is disenchanted, the tendency toward apostasy is increasing and young Sikhs are cutting their hair and taking to drugs. This tide has to be stemmed.
In Gurus' times, spiritualism was the first priority and temporal concerns occupied the secondary position. What has happened now is that faith has been given a back seat and politics has become dominant. To serve the community is no longer the driving force. The greed for money, power and position has corrupted and blinded most of our role models. No wonder fights for controlling gurudwaras and institutions is a common occurrence.
This is the opportune time for Sikh intellectuals and theologians, of proven integrity and moral strength, to get together and deliberate, on all the controversial issues and other matters agitating the Sikh mind, objectively totally free of passions and party considerations and reach a consensus. As far as possible, power seekers, politicians and their supporters should be kept at a distance.
In the ultimate analysis it is the character of the individual member of the community that will determine the real and lasting strength of the faith. The need of the times is hard introspection by each and all to reform us and become true Sikhs dedicated to serving the community, not to control and influence it.
Sikhi is a practical religion, let all Sikhs practice and live it in daily life.
[1] Page 35, Vol. 6, Bipran Ki Reet
[2] Page 31, ibid
[3] Page 33-35, ibid
[4] Page 33, ibid
[5] Page 38-39, ibid
[6] Page 40, ibid
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The Power And The Glory
By Ek Ong Kaar Kaur
Wednesday, February 19, 2003 - 06:53 AM EST
Men's stories are public. Women's stories are private. Men commit great feats in a burst of energy that are sung and talked about for hundreds of years. Women slowly and consistently nurture and build their children, their families, their communities and their visions. It is easy to point to a man's accomplishments. It is much more difficult to point to a woman's. Yet, the Gurus understood that men and women both participate equally in the play of Creation; that both are necessary.
In Sikh history, it is easy to identify the public, male stories that show the power of the Khalsa consciousness. Yet, with every male story there is a hidden side - the private world of the Khalsa woman.
The Chali Mukte: The Forty Liberated Ones. Forty of Guru Gobind Singh's men deserted him at Anandpur. They were desperate and starving, afraid to die, afraid for their lives. They were so concerned with their own survival that they willing wrote and signed a letter denouncing their Guru. When they arrived home, rather than finding wives joyful for their return, happy that they were alive, what did they find? Wives who were appalled that they had deserted Guru Gobind Singh.
The male side of this story is that the men returned to fight for the Guru and died in the battle, liberating their souls in the process. But the hidden story is that the consciousness of their Khalsa wives is what inspired them to do it.
The Khalsa women consciously chose widowhood. They would have rather borne the burden of seeing their husbands dead, of being left with the sorrow of being widowed, of raising their children alone, of having to find their economic security in the absence of a husband - they would have rather endured all this than to see their husbands walk away from their destinies and betray their Guru.
These women knew - the duty and role of a Khalsa wife is to serve the soul of her husband and deliver him to his destiny and to God and Guru no matter what.
Who liberated these men?
Themselves?
No - it was the grace, security, wisdom, blessing, support and courage of their wives that allowed them to be liberated. It was the meditative discipline, the trust in the Divine, the attunement with God's Will through the experience of their own Spirits that allowed these women to look their husbands in the eye and say - you are dead to us, no matter what. Go back and stand with your Guru or leave.
Minus the spiritual understanding of the women, the 40 Liberated Ones would have never returned to their Guru and would have gone through lifetimes of karma to repay the mistake. These Khalsa women understood non-attachment, security in the Divine, living in the Will of God, loyalty to the Guru so well that they could fearlessly send their husbands to their death, knowing that it was better for their husbands to die in service of the Guru than to live any other way. And the pain of losing their husbands was less to them than the pain of seeing their husbands lose their path to God.
Publicly, the valor of the men prevailed. Privately, the wisdom of the women prevailed. And it was this joint consciousness, valor and wisdom, male and female, that displayed the true power of the Khalsa.
Mata Gujri ji: Wife of Guru Teg Bahadur, mother of Guru Gobind Singh.
Guru Gobind Rai assumed the Guruship at the age of nine. During those early years of his life, his father, Guru Teg Bahadur, traveled and taught. The responsibility for training Gobind Rai was left in the hands of his mother, Mata Gujri Ji.
What kind of woman must she have been to be chosen by God to teach and guide Gobind Rai so that he would be capable of assuming the Guruship?
He was a human boy, but he had the most divine mother who instructed him in the ways of wisdom so thoroughly that he was ready to take on the responsibility for his destiny when he was nine years old.
God works through a woman's touch. Man is what woman creates him to be. Gobind Rai was what he was, but the destiny of his soul was entrusted to Mata Gujri Ji's care. It was the touch of his mother through which God could awaken him.
And didn't the Gurus teach us - those who are truly married are one soul in two bodies?
If this is Divine Truth, can we possibly say that Mata Gujri Ji and Guru Teg Bahadur were one soul in two bodies?
One mission with two faces - the public and the private, the male and the female, the conscious and the subconscious, the power and the wisdom?
If marriage creates us as one soul in two bodies - then what is the difference between Guru Teg Bahadur and Mata Gujri Ji except that they had two different jobs to do, two different times and spaces, yet sharing one light between them?
She was the woman who created the man who created the Khalsa. And so powerful was her touch that Gobind Rai was ready to lead when he was a nine-year-old boy.
The Panj Piaré: The names of the Panj Piaré are inscribed in the heart of every Khalsa. Bhai Daya Singh, Bhai Dharam Singh, Bhai Mohkam Singh, Bhai Himmat Singh, and Bhai Sahib Singh. Their act of total surrender and devotion, of being willing to give their heads to the Guru, is celebrated every year at Vaisakhi. It was through their selfless courage, absolute love, and total fearlessness that the Khalsa came to life.
But do we know the names of their mothers and what their mothers did to raise them with such a consciousness?
Everyone has the Light of the Divine within them. That is never the question. But to live that Light unto death - that is a matter of training and the mother is the first training ground of the soul.
What values did their mothers instill in them? What discipline? What stories? How did their mothers teach them? What did they teach them?
Wouldn't it be wonderful if we had a parenting book for Sikhs based on how these mothers raised these boys? The boys who became the Panj Piaré and initiated the order of the Khalsa? Truly, they must have had Khalsa women as mothers, even though the Khalsa had not yet come to life.
So, now we have this debate about women doing seva in the Golden Temple, and I think about the anguish of the Panth: where has our glory gone?
Where are the great, selfless acts of valor and courage that show us the Khalsa spirit still lives?
Perhaps the simple truth is the public acts of Khalsa men are missing because the importance of the private strength of the Khalsa woman has been forgotten.
The stories of the Khalsa women are lost because they are quiet and patient stories, stories of endurance and duty, stories, ultimately, that are difficult to tell, difficult to point to - until a man created by the touch of a Khalsa woman delivers his Spirit in the face of death.
Those who deny women seva in the Guru's Court and the blessing of leading the sangat in devotional kirtan are creating an unfortunate future, not just for themselves, but for the entire Panth. Those who would keep women in spiritual darkness are the true enemies of the Panth, trying to preserve the reigns of power for their own egos.
It was never Guru's will for the daughters of the Khalsa to be enslaved by tradition. Who has the right to tell a Khalsa woman what she can and cannot do for her Guru? Who can determine what spiritual acts will bring her to her full spiritual awakening? What person has the authority to deny her the blessing of seva, of the selfless service that will clear her karma, awaken her soul, and bring her to an understanding of her destiny?
When the day comes for the Khalsa nation to truly rise in its glory, greatness and spiritual sovereignty, it will be Khalsa women who lead the way - women who have crowned themselves as Princesses of Guru Gobind Singh and live in the nobility, dignity and grace of the 10th Master.
Women who, with their loving touch, transform their homes into the Ghrist Ashram where meditation and practice of the Guru's teachings are the center of family life. Where all who need solace, healing and comfort are welcomed with open arms, warm food and kindness. Women who can train their sons and daughters in meditation and Gurbani so that their children do not become confused by doubt and maya, but have such a clear, direct experience of the Divine that they can fearlessly live to the calling of their Spirit and Destiny, even unto death.
For the Khalsa nation to come to life, those who have the destiny to give birth to it must realize their duty. And every Sikh has an obligation to do everything possible to give those Khalsa women a chance to wake up, own their power and change the world.
Vahe Guru Ji Ka Khalsa
Vahe Guru Ji Ki Fateh.
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11.
My eyes have dimmed and the ears deafened:
So long have I in the world stayed.
The tree is about to ripen now,
Its leaves, therefore, fade.
12
Those who enjoyed not in youth,
Rarely do they enjoy in age.
O farid,
Love thy lord and love him deep
Ever young to remain.
14
The eyes that once enticed the whole world,
I see them in a state of decay.
Once they suffered not a line of collyrium.
Into them
The birds lay their eggs today
15
Despite thy loud shriekings, O farid,
Despite admonition and counsel sound,
How can one in a convenant with Satan
Turn his mind around?
16.
If you crave to seek the Master,
Be like grass under feet.
First it submits to be trampled
And crushed,
Only then it is allowed
In the Lord's abode.
17.
Disparage not the dust, O Farid,
Unmatched is its worth
While alive we tread it under our feet,
When we die it shall cover us all over.
18
Where this is lust, how can there be love?
For, lust falsifies love.
How long shall a thatched roof
Endure against rain?
19
Why do you wander in the woods, O Farid,
Suffering te thistles and thorns?
God dwells in your heart, indeed,
Why search for him in forests?
20
With these little legs, say Farid,
I travelled far and wide
In the plains and on the hills
But today
Even the water-jug lying nearby
Seems to me a hundred miles away.
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I just picked up this book "The Mystic Melodies of Shaikh Farid" . I would like to share with you 100 poems by him. I be typing all those poems for the sangat. All the poems are by baba shaik farid and his un-conditional love for god/allah/vaheguroo/premsvar. Please check this thread for more poems. I also be posting some of the shaloks of baba farid in sggs ji later on.
Here are some of them-
1.
The auspicious hour of marriage is presaged
On the day a bride is engaged.
The lord she has only heard of
Would come and show his face.
He would wring the fragile life out
Crushing and cracking her bones.
You can escape not the preordained knell,
O bride,
Understand this ye well.
Life is the bride and death its groom:
He'll wed and take her away.
Having itself bidden farewall to life,
On whose shoulders shall the body wail?
The bridge of Sirat is sharp like an razor's edge
A like of which one has never heard of.
Listen, O farid, listen to the warning call.
Let not thyself be snared into a pitfall.
2.
The path that leads to the abode of God
Is strewn with thorns
And I walk the worldy way
Carrying on my head my bundle of sins.
O, how shall I ever reach
My Journey's end?
3.
The world is like a hidden fire
Puzzling and enigmatic.
My Lord has done me good
(in keeping me away from it)
Else, it would have singed me too.
4.
If only i knew
The Sesame seeds were few,
I would have filled my fist with care.
Had I only known
My love was nonchalant
I would have given myself less airs.
5.
If only i knew
Our string would loose apart.
A bit more had I tightened the knot.
To me there is none like you.
I have seen the whole world though.
6.
If thou art endowed with a finer wit,
O Farid,
Write not harangues for others,
Turn thy gaze inward, instead,
And look into thy own heart.
7
Hit not them back, O farid
who thrown blows at thee,
Kiss thou instead, their feet.
Before you go to your retreat.
8
When it was time to earn divine gain
You were ensconced in matters mundane
And death entrenched itself meanwhile.
Now that your term is over,
You shall have to depart.
9.
Look farid, what has come to pass
Your beard has gone grey.
The future is coming nigh
And the past is left away.
10.
Look farid, What has happened
Sugar is turned into poison.
Whom but the lord shall i tell
This tale of woe?
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Sayan Kala---small pind with peendu 's including me
...that be 6 kilometeres est from Dalaaaih (My Nankaaie) and 12 km from rara sahib gurdwara and Daleh is approx 9 km from alamigir gurdwara.... Our pind is known for amliiiiiii's who smoking up some grass all day long
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Life After Death Experiences
source: http://www.beyondtheveil.net/experiences.html
My name is Mary, I'm 34 and live in a small town on the south coast of Victoria, Australia. I have had several experiences in regards to life after death and I experienced an awakening (not so much NDE).Ê
About 10 years ago, my ex-husband and I were renting a small farm. I had a beautiful Blue Heeler(Australian Cattle Dog). This dog (Teddy) was not very well. He had an awful habit of chewing and swalling tennis balls. He had been through several operations to resection his intestines to remove the bits of ball. This one time, I knew he wasn't 100 percent well, but I hoped it wouldn't be another tennis ball. Unfortunately, his health deteriorated and I had to take him to the vet. I knew in the back of my mind that this would be the last operation - he didn't have a lot of intestine left. Anyway, at the vet they examined him and found a foreign object in the intestine. They opted to operate and see how he went. About 2 hours later I received a call - it seems Teddy was not going to well, they had been operating for a long time and with the little amount of intestine he had left he would be lucky to last another 6 months and his quality of life would not be good. I decided to have him put down. Teddy was like a child to me. I brought him up like one and he relied on me like one. That night, I collapsed in my husbands arms, with the realisation that I wouldn't ever be cuddling my precious Teddy again! I had a huge cry and went to bed - that night I had a very unusual experience. I thought I was dreaming but apparently I wasn't. It was a very windy and wet night and I was worried about the front gates being open - as the cattle had excaped in bad weather before and the front gate was the only thing stopping them from getting onto the main road. My horse Mirra (who I will speak about later) was whinnying outside, a thing he would do if the cattle was disturbed, so I dragged myself out of bed to check the gates were closed. Good thing I did because they were wide open. As I walked up the long driveway towards the gates, a light in the sky attracted my attention. I watched intently as it swirled down and opened up in front of me like a catherine wheel (firecracker) It was beautiful red and gold and silver with a dark center. As it got closer I could distinctly see images of people and animals coming closer. Then one figure walked towards me.ÊÊShe was just a silhouette but I could hear her talk to me. She asked me to lookÊtowards my van, where I would see Teddy (He loved travelling in my van)in the passenger seat. She said I would have to help get him to come with them as he could not stay here. I went to the van and there was Teddy. He looked so scared and sad. I called him down from the front and walked him up to the women. She bent over to him and grabbed his lead. He looked back, hesitant. Unwillingly he followed the lady up into the tunnel. Another person on a horse said goodbye, we'll see you soon! Then the tunnel swirled close and disappeared into the sky again. I went on to close the gates then returned to bed. I awoke in the morning convinced it had all been a dream, but when I swung my legs out of the bed they were still muddy from the walk up the driveway.Ê
In year 2000, my horse Mirra died. I had often had premonitions of seeing a white carcass in his paddock. But, knowing how healthy he was decided it was me just worrying as usual. It had been a week into a holiday I was on when I had a vivid dream of Mira walking up to me, looking for a second and turning and walking off into darkness. I rang mum and asked if she would check him, she said don't be silly he was a fit and healthy 22 year old with plenty of food and water, and to enjoy my holiday. About a week later I had another dream of a white horse carcass with the jaw bone exposed. This really worried me. As soon as I arrived home I went straight down to check on Mira. As soon as I looked out into the 40 acre paddock I realised there was only one white (grey) horse when there should have been two. My heart sank and I looked straight at where I would have the premonitions of the horse carcass. There he was, exactly how he was in the premonition. As I got closer to him I noticed his jaw bone was exposed - like in my dream. I sat and cried for a while and called my boyfriend (I was divorced at that stage) he was very fond of Mira and he came straight down. As we walked through the little path that the horses had made up to where Mira lay, we both had the distinct feeling he was following us, once Mic (my boyfriend) had viewed his body there was an overwhelming feeling of relief on MIras behalf and he left us.
Since then I have lost my little baby boy Rye-Leigh. He died of pneumonia due to a congenital heart defect at 9 months old. This was in march 2002 and I am still trying to get over the shock. I definitely felt his presence when the doctors were trying to convince me he was o.k. even though his arms and legs had gone a deep crimson and his eyes were ticking back in his head! They then rushed him away from me and then didn't let me near his side when he died. We sometimes hear his toys play. A few nights after his death,Êthree middle aged elegant ladies dressed in flowing pastel coloured gowns came to my bed. One said"let him go to his mummy" at that moment Rye came up my bed. He looked extremely healthy. His hair was not wet from perspiration, as it would usually be, and he was crawling, which he wouldn't have the energy to do normally. He was giggling and playing with me. Then it felt like I went to sleep. I still don't know weather it was just a dream.
My AwakeningÊ- a few weeks ago, I was having another one of my difficulty in breathing things at night. I took two puffs of my Ventolin - usually I only take one as my heart has a tendency to race. I fell back to sleep with an intense pressure in my forehead. I remember being in a dream where a voice told me how to open up my third eye. I dragged my fingers (in the dream) along my forehead, like a double zipper, opening from the middle out. In the next instant I heard a whooshing sound, my ears filled with static - like tuning into a station on a radio. Next I saw a bright light. Then out from the light came the image of a blonde haired lady. She talked with a Cockney accent. She told me not to be scared, but at this time I was panicking and asking to go back. There was beautiful music totally surrounding me. Filling every atom of my body, but it was not loud. I then went into another dimension where there was a old lady in a black dress (horrible looking) talking back from 10. I woke up!
Well got to go and feed family, they're getting impatient.
Thankyou, Meg.
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Past Lives
Past Life Dreams
source: http://www.beyondtheveil.net/experiences.html
Have no idea how I came across your site, I was looking for something totally different, but in the end I'm glad it happened.ÊI cannot call myself a person of much faith. Though somewhere inside me I feel that we must be the product of some higher power and that we are here for a purpose, I honestly cannot call myself a total believer in an afterlife. Anyway, I don't want to get into that now, because that is not the purpose of my mail.Ê When I was five or six I fell from the table (don't ask me what business I had to be on a table, I was a kid after all) and hit my head. I remember that I saw my mother panicking, telling me to wake up, shaking me. And here I was, hovering somewhere above, looking at my body in a very "detached" way and telling my mother "Hey, I'm here! If you'd stop screaming maybe you could hear me..." Can't remember how long it lasted, all I know is that when I opened my eyes I was looking up, not down (the back of my head is a little flat, wonder if the fall had anything to do with it!...) I have a few questions... I have experienced the same exact dream a few times in my life and cannot really associate it with anything that wasÊgoing on in my life at the time. In the dream I am with a group of people, they must be friends of mine but I do not recognize them and we come up an old, deserted house. I eventually start exploring the old place by myself and I start climbing ancient steps that lead me to an arched wooden door. I open the door and already know what I'm about to see. What I see is a VERY large room, looks like I'm in a castle. The room has a lot of candles and at the far end of the room I can see the firgure of an old monk stretched out on a bed or alter, I'm not sure. I can tell he's been there a long, long time. I do not feel scared but I always wake up.ÊIt's funny, for once I had this dream and as it was starting I remember I was telling myself "Oh, here goes that dream..." I first had this dream when I was in my early teens. I sometimes dream of what may be related to the same dream. For example, In one dream I'm walking up a hill when a man asks me about the house to my left, he wants to know if it'sÊfor sale. I know it is, but do not want to tell him. Together we go into the house, inside it looks like a monastery, and I KNOW where every little crooked corridor leads to. But my concern is with the man, I want him out of there, I turn and I'm in the middle of an open market in medieval times. I feel very much at ease now, the man is gone and I'm talking with one of the vendors who's busy working with leather (toling leather?). In another dream I'm escaping from someone who is looking for me. Again I am in a castle-like building, there are many secret passeways and I KNOW where they will take me, and I successfully get away from whoever is trying to get hold of me. When I was a kid I used to be drawn to the monastery (most people thought it odd behavior for a teen), There on the grounds watching the monks, going inside the chapel, I always felt so at peace... What is wrong with me? Why am I always drawn to medieval/monastic elements? A close friend of mine believes that I may have lived in those times; is it possible? Also, one day when I was in my early 20s I distinctly remember waking up with the certainty that I had just come back from someplace. It perturbed me and frankly I do not want to experience that again; where was I? Again, my friend tells me that possibly because of that fall I now have a "door" open to another dimension and that I should not fear it. I often have dreams and days or months later the dream really happens, I can tell what people are about to tell me, yet I'm plain scared of it all and often wish I had none of these. Do you have any advice for this 40+ critical care nurse? There is so much more that I could tell you, but I'd end up writing a short novel. Thanks for any help you may be able to provide.
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Astral Travel
source: http://www.beyondtheveil.net/experiences.html
Night Travel
I just had a great experience visiting your site and reading about your journey to the other side. I also on a mission because of what I call my night travel experience and of late my other experiences.
A few years ago on Christmas Eve; after last minute chores I was finally ready to call it a day. I went to bed around midnight and all of a sudden I felt my heart beating rapidly, I mean really fast and strong. I became afraid and thought I was having a heart attack but a voice in my head told me to relax and it would be fine. I did just that and all of a sudden was on the roof of my house. I looked down and noticed a shingle missing and made a note of it to tell my husband.
I turned south and in a standing position was traveling at a very high rate of speed.. I went over the ocean, looked down and saw lights from ships, and felt the air become warmer. I live in the Northeast and in December it is far from a warm air environment. I also remember hearing radio call letters but forget now just what they were. I knew I was in the South somewhere.
I came to an abrupt stop, looked down, saw a house and knew that is where I was going. Briefly I was thinking if I went down at the rate of speed I had been traveling I would surely die. I did descend at lightning speed but just as I was about to touch the earth I glided to the ground. I walked into the house I have no idea if I went through the house or opened the door to enter. I know I was in the house standing in an entry way. Looking right I saw the living room, left was a kitchen with a hall leading to the left of it. A night light was giving off a glow from the hall. I started to walk towards the hall and a voice said "No, you do not want to go there, you may not like what you see." Next thing I knew I felt this intense jolt to my body and sat up in bed with an enormous force. I was really shaken. I looked over at the clock and it was around 3 AM. The next day I told my husband of the episode and he just laughed it of and dismissed it as a dream. This bothered me as I knew in my heart it was not a dream. All of a sudden I remembered about the shingle and begged him to check it out. I described the exact spot where I saw it missing. In order to prove me wrong he indeed did go check. He reluctantly came back with the news that I was exactly right.
Since that day I have been on a mission that I call my curiosity of the universe. I can't tell you where it has led me as it would take so long. I now have proof that there is indeed a curtain between us and the others that have crossed over. It's a very thin veil and can be so enlightening if one only chooses to look.Ê The second trip I took beyond the veil showed me the end of the tunnel as well. A different perspective than most but a very logical one.
As to the OBE or astral travel; the second one I went on was very different and relaxing; no panic. I was traveling through space and a beautiful comforting voice was guiding me. He took me to the top of a mountain and we looked down into the most incredible valley. It was so beautiful that I could never do it justice trying to describe it. There the voice pointed me to a beautiful tree. It looked like a fig tree but enormous and perfectly shaped. I asked what it was and he said that is the tree of life. The next thing I remember I am descending into what looked like a coliseum, it was all white and gleaming.. there was no top on it but there were so many pillars. In between them people streamed into the inside area. I glided over to this amazing marble slab/table and there on top was a woman with long dark hair dressed in a whitish robe. I asked the voice that was with me what was she doing. He told me that her crossing had been a difficult one and that she was resting. Next I was back in my bed, again sitting up with a jolt.
Terri
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Check out what takshal has to say... One of sampardama from guroo maharaj time. If you dont trust mahapurkh's then you cant trust guroo's.
I ll pick up mahapurkh's view on ragmalla rather than so called scholars any day
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Can any one enlighten me in this issue?? Whats the difference??
Also i want this topic to have broader approach...back near guroo's time... how rehat nama's and rehat-maryada's were made??? did guroo dharamsala called all sampardama/scholars together and have discussion...I dont think it was done in a efficent way thats why now we have more than one rehat maryada's and rehatnama's??
Please leave your views...
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You said omkar... i thought it was onkar???... though it mean the same.. i dont think we should change the way it sound or seem :cry: :cry:
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As a classical philologist I have to admit that I nearly had a heart attack :evil: :evil: :evil: :evil: :evil: :evil: :evil: :evil: :evil: :evil: :evil: :evil:
This really is the worst thing I have seen!!!! :evil:
veer ji lets talk about it.. whats wrong with it??
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Guru and Vaheguru
in Gurbani | Gurmat | Spiritual Poetry and Discussions
Posted
Creator might not be born as phsycial.. But creator jot can nivas in sirgun form of vaheguroo...
Vaheguroo jot is an ocean, when jot of human merges with that ocean. There is no difference, no distincation between jot of human and nirankar.
When water merges with the ocean you cant find the difference. It dissolves with the ocean.. just try to picture that concept...
Guroo nanak sahib nirankar was guroo avatar.. apprarently there are soo many different avatars with limited powers.. But guroo avatar is at higher most level which are nirankar themself with limitless powers.. Not body.. remember guroo is not body but jot...