Harman deep singh

For us nobody beat this lol
And this aarti is gem of mine 3 <3
 

You sure are creative bro XD it's really hard to control dreams though 
Reminds me abt quote from a Sufi saint 
Rumi-
You were born with potential. 
You were born with goodness and trust. You were born with ideals and dreams. You were born with greatness. 
You were born with wings. 
You are not meant for crawling, so don't. 
You have wings. 
Learn to use them and fly.
 
He is probably indicating that we are soul 
We can fly we are not bodies which crawl

Astral traveler are damn rare o.o like  really low and those are people can't  even control where they want to go so I bet astral travel isn't possible for schools
And keep trying when I first started I could recite for 5 minutes only :p 

Bro, Daas thinks (might be wrong) that the corpse turned into Karah Parshaad.
Thanks for the sakhi above.
 
Bhul chuk maaf

Veer g do u know sakhi where a Gursikh  called Guru Hargobind sahib g guru 
Great ocean of humility and Grace Guru hargobind sahib g replied 
Nah bhai -( no brother)
"Guru was Guru Nanak Dev g 
Sikh was Guru Angad Dev g 
 Sevadar was Guru amar das  g 
 Rishtedaar (neighbor) was Guru Ram das g 
Son was Guru Arjan Dev g "
 

Sant maskeen told the tale when Radhasoami group came to Bhai Nand singh g  
Bhai nand Singh g were doing sewa
They told Nand Singh g that they will give him naam 
Nand g told them to  put ears on his body 
When they did so they could hear naam coming from ROM ROM 
Now Nand singh g told them that if there is Rom where naam sound ain't coming please put your Naam in it 
 
 
 
TROLLING LEVEL = DIVINE 
LOL

No I have not but I used to read a lot about people's Astral projection experiences and one lady said when she go to certain plantes, her body shows which planet she went to like once she had a lot of pimple and stuff and it always happened whenever she went to that planet. why can't they teach stuff like this is school or universities? I am willing to join a esoteric type of school but I can't find any lol. And yea all of this is an illusion but a cool one lol. I will die with two hours of sleep in a day. But I need to recite mood mantra more, sometime I forget reciting it and then realize I forgot lol 

Sure lol
And I see well actually my mother astral travel is limited 
She had bhakti from previous birth and she did seva at sant isher singh g places every month for many years 
Why don't u wanna see ghosts? Make some gang of ghost friends lol 
Have u heard that some person with astral plane was first to reveal ring around Jupiter ?
I'll make point again 
Bhakti > mokh duar (hearing universal sounds) 
> astral plane (sahas Dan kanwl)
> trikuti 
> dasam duar 
>  sunn 
> sachkhand
Reaching mokh duar and astral plane is not hard it will take u maximum 6 months or less  start reciting mool mantar or Gur mantar
There was a Pandit Ji (I think his name was Mita Nand or Nita Nand) during the time of Guru Hargobind Sahib Ji. One day he was sitting in langar next to some Guru Ke Singh and he overheard them saying how long it takes them to get to Sachkhand. One Singh said, “I close my eyes and I get to Sachkhand and when I open them, I’m back here again, that is how fast it is”. 

The Pandit Ji was shocked to hear this and went to Maharaj and said, "Maharaj Ji, tuwade sikh ehna jhoot bolde ne?" (Maharaj Ji, your Sikhs tell lies like that?)

Maharaj said, “Why Mita Nand, what happened?”

He went on to tell Maharaj what he had heard whilst sitting in langar and Maharaj started laughing. The Pandit Ji then said in the Vedas it says that a punni person, (somebody who does good deeds) takes a few months to get to Sachkhand and a pappi person, (somebody who does bad deeds) takes them a very very long time to get to Sachkhand. It's almost impossible. 

But how can your Sikhs say that they can get to Sachkhand by just closing their eyes? How is this possible Maharaj Ji?” 

Maharaj then explained that doing good or bad deeds is very different from doing bhagti. Maharaj went on and said that a Guru Ka Sikh does not get involved with too much of each as his journey should have bhagti in it. Guru Sahib asked Mita Nand if he also wanted an avastha of the likes he had heard from the Singhs in langar. Mita Nand quickly replied, “Of course Maharaj”. 

Maharaj told the Pandit Ji to do Sri Mool Mantar Sahib Ji 22 hours a day - one after the other followed by 2 hours of sleep for 6 months none stop. He was also told that while doing Sri Mool Mantar Sahib Ji he should also do seva in the langar. 

The Pandit Ji said, “Satbachan” and followed Guruji’s instructions. After 6 months passed like this he came back to Guru Sahib and placed his head at Maharaj’s charankamal and said, "Maharaj Ji, your Sikhs do not lie! Now when I close my eyes I also go to Sachkhand and when I open them Im back here, just like that.

Acting Jathedar Giani Gurmukh Singh who has been accused as the middleman behind negotiating  Akal Takhat pardon of Sauda Sadh is now courting another controversy.  Giani Gurmukh Singh recently claimed that he has been doing seva by repairing damaged sarups of SGGS.  Bhai Sukhdev Singh Nagoke of Ajnala DDT on Feb 6th issued a statement claiming that Giani Gurmukh Singh is destroying historical evidence in the name of seva.  Sukhdev Singh claimed that a team of experts working under the supervision of Giani Gurmukh Singh has been working for the past year in restoring pages in: bullet ridden sarup from Nankana Sahib Massacre (1921),   sarup damaged by two bullets from Harimandir Sahib from Opeartion Blue Star (1984), and sarup with blood soaked hand prints from Har Ki Pauri also from Blue Star.
Waheguru ji ka Khalsa, Waheguru ji ki Fateh

I was trying to find out the Spiritual material (with photos, cartoons etc) in order to teach my growing kids some basic things: Love, Sharing etc...... but was unsatisfied in regards to the unavailability of this kind of material in Sikhism. Our parcharaks are doing nothing in this regard. We ourselves are also hopeless, we waste so much time in arguring about what we think is right interpretation of a religious concept. I feel that we're The assholes, good for nothing......anyways, but I was happy to find that there are lot of educational material in Buddhism (created by educated and level minded people). So, just want to share if anyone is interested:
http://www.buddhanet.net/ebooks_childrens.htm
We should also create some material NOT to show how we survived in history and sacrifices....but also the concepts of a beautiful Sikhism. Sometimes, I feel that I'm in the wrong place where everyone is after the money race (be it because of family or for oneself), but then realize that I'm also part of this world and if I want to come out, then do the hard work and the Grace will follow. But you know sala maan kurta ha!

Cultivating Concentration (to Support Meditation)
If you think that the goal of meditation is to make the mind blank, you have created an insurmountable obstacle to developing a rich, nourishing meditation practice. As Swami Prabhavananda and Christopher Isherwood observe in How to Know God, if making the mind blank were desirable, this condition could be “easily achieved by asking a friend to hit you over the head with a hammer.” It is not the mind’s nature to be blank, and trying to force it into that state is both futile and harmful. A meditative mind is a concentrated mind—a mind that is not blank; it is one which has become stilled by holding an unbroken, one-pointed focus on a single object for an extended period of time. In short, meditation is sustained concentration. (i.e. concentration on WaheGuru Gurmantar)
Concentration (dharana), meditation (dhyana), and spiritual absorption (samadhi) are interwoven. At the beginning of the third chapter, the Yoga Sutra explains how one state merges into the next: “Concentration is focusing attention on one object and holding it there. When awareness flows evenly toward the object of concentration, that is meditation. When in meditation the true nature of the object of concentration shines forth, undistorted by the mind of the perceiver, that is samadhi.”
Multiplying Concentration
Experienced practitioners tell us that concentration is 12 seconds of unbroken attention on one thought wave. Sustain this for 144 seconds (12 x 12) and you have reached a state of meditation. If the mind can maintain that state for another multiple of 12 (12 x 144 seconds, or 28 minutes, 48 seconds), it will have entered the first stage of samadhi.
Trying to meditate without training the mind to concentrate is like trying to write a novel before learning to read—it can’t be done. Until the mind is trained to concentrate, it will never flow into a meditative state. Yet we may avoid training the mind to be one-pointed because we’re accustomed to thinking of concentration as a mental effort, like the effort required to analyze a calculus problem. Concentration seems tension-inducing somehow, and not particularly “spiritual.” But the sustained inward focus that is a prelude to meditation is neither stressful nor unpleasant—it is relaxed, focused awareness, a state of mind that is soothing and calming, once you get the knack of it.
Making a Start
If you doubt this, try the simple breathing practice that follows. It fosters relaxed concentration and is a good way to introduce the mind to the pleasures of one-pointed attention.
Sit comfortably, with the head, neck, and trunk aligned and the body relaxed. Close your eyes and focus on the flow of the breath as it passes through the nostrils. Feel the warm touch of the exhalation and the cool touch of the inhalation. Breathe smoothly and evenly. Pay particular attention to the transition between the exhalation and the inhalation because it is here that the mind has the greatest tendency to wander off.
When your attention has come to rest on the breath, begin to count your inhalations and exhalations from 1 to 5 and 5 back to 1 again in the following pattern: Exhale 1, Inhale 2, Exhale 3, Inhale 4, Exhale 5, Inhale 1, Exhale 2, Inhale 3, Exhale 4, Inhale 5.
Work with this practice over a period of days or weeks—as long as it takes—until you can attend to it for five minutes without getting lost or confused. Notice how relaxed and refreshed you feel. This is the beginning of the one-pointed focus that, with time and practice, merges into meditation.
 

Bhai Dya Singh Ji Discourse to the sangat- Cont'd


Bhai Dya Singh Ji then narrates to the sangat about Bhramgyan.

When our birthi firmly stays in bhramgyan then all the past and karams are all destroyed.

Bhramgyani's birthi stays in ek ras(ever blissful). Bhramgyanis have gyan of billions of billions countless suns.

In state of bhramgyan, there is no need for further knowledge, in that state there is no mother, there is no father, there is no brother nor there is sister. Bhramgyani rise above from relations and stays in nirlaip(deattached) while considering everyone as one jot, there is no partiality(dvaish bhavna). In bhramgyani, there is no raaig dvaish.

As Jaap Sahib says:

Na Tat Hai, Na Matt Hai, Na Jatt Hai, Na Patt Hai ||

Nirsakh Sirekh hai, Amito Amek Hai Sidhaivang Prabha hai, Ajai Hai Aja Hai ||

Before Bhramgyan, person has a mindset of that- I am jiv(being), he is bhram(God). Jiv thinks of God as separate entity.

After bhramgyan, one comes to realize that atma which exist in jiv, same atma resides in bhram(God). There is no difference.

Now there are different types of vaaks,

1. Parkitakh Vaak - The vaak(discourse) which is not influenced by vikar(vices) or dvaish but they are full of ek ras (one steady bliss). That Vaak is known as Parkitakh Vaak.

2. Savikalap Vaak: This vaak(discourses) make the jiv realize that body is made of 5 elements (air, water, fire, earth, ether) and this matter has changing properties, all the elements once seperated, this body will go back to it's individual element and disappear. Then this jiv get knowledge that it's my own atma from that atma, all this world is made, realms are made, all the elements are made.

Metaphorically speaking, there is jagrath and supan avastha, they are just like corners in the sea, between these, there are crocodiles in the sea blocking the jiv to across the sea, they are raaig, dvaish(partiality), irkha and all the vices because of them this being cannot cross the sea. They exist both in jagrath and supan avastha.

3. Nirvakalap Vaak : This vaak(discourse) make this being realize that "Satyang Gyan Mayant Bhram". This bhram(God) is Supreme Truth, Supreme Knowledge and Ever blissful.

All these vaaks and give us knowledge about God. Atma is Bhram(God).

Bhai Dya Singh Ji Maharaj then talks about karams.

1. Kaamic Karam: Kaamic karam(actions) are thoses which are done by expecting something back in return from God. Those karams are done to fullfill one kamna(desires).

2.Nakidh Karam: Nakidh karam are those which are forbidden in the dharma. Like in Sikh Maryada, four kurehits(4 cardinal sins) can be considered as Nakidh Karams.

3. Nit Karam: Nit karams are those which are done everyday for example- Take Shower(Ishnan), Nitneem, evening patt, help others .

4 Namit Karam: Namit karam are those which are done behalf for someone For example- doing patt for elderly, sick person for their well being.

5. Paraishtith Karam- These karams are those which are done to repent one's mistakes by doing varities of penanaces, patt, mool mantar, vahiguroo jaap etc. For eg: In Sikh Maryada, panj pyares gives tankhaya(one should do 101 Japji sahib) to people who are amritdharis who have committed kurehits(4 cardinals sins in Sikhism). Tankhaya is given so that person repents his/her mistakes.

Then Bhai Dya Singh Ji Maharaj talks about different types of upasna shared by different school of thought:

1. Upasana of Trimurti: Some school of thought do upasana(worship) of trimurti and consider them as jot of God.

2 Sarguna Upasana: This type of upasana(worship) is worship of sarguna (existent form of God-Isher). This is called Vairaat Upasana.

Gyani ji shares an sakhi of krishan maharaj:

Once Arjun asked krishan ji show me your vairaat saroop. Then Krishan showed huge saroop of Isher(Sargun form of God) in which 7 ethers/sky are consider isher (head), 7 patals are consider his feets, vital force system is consider his nostrils, chand(moon) and sooraj(sun) are considered his eyes. His heart is considered as Vishnu and bhram and shiv are considerd his two hands. All nadis(oceans) are consider his veins and all the mountains are consider his bones and all the nature are considered his praticles(rom).

Also seeing Sri Guru Nanak Dev Ji in each particle, nature can be also consider sargun upasana.

3. Nirguna Upasana: In this worship, one contemplates on "Ang Bhram Asmi" - I am thee. Consider one self as God, by expereincing that atma(soul) which exist in God, exist in me too. This is highest state. One cannot pretend,copy, visualize, imagine to be in this state. This state is more to do with having real time expereincing of God in one self. After expereincing this, one knows the higher supreme reality not just by sake of knowing but expereincing the reality which is "Ang Bhram Asmi"


To be Continued:

Full Detailed description on kosas:

the five kos'as

Vedanta analyses the non-Self into five kos'as, or sheaths, namely, the gross physical sheath (annamaya-kos'a), the sheath of prana or the vital force (prana-mayakos'a), the sheath of the mind (manomayakos'a), the sheath of the buddhi or intelligence (vijnanamaya-kos'a), and the sheath of bliss (anandamayakos'a). They are called sheaths because, like sheaths, they conceal Atman. They are figuratively described as one inside the other, the physical sheath being the outermost and the sheath of bliss the innermost. The real meaning is that one sheath is finer than another. As a finer entity permeates a grosser one, so the finer sheath permeates the grosser sheath. Thus, when it is said that the sheath of the vital force is inside the gross physical sheath, it really means that the former is finer than the latter and therefore permeates it. Atman is the finest substance. It is detached from the sheaths and permeates them all. The effulgence of Atman shines through all the sheaths, though in varying degrees according to their density. Thus, the sheath of intelligence manifests more of the luminosity of Atman than the sheath of the mind. Through ignorance a man identifies Atman with one or more of the kos'as, or sheaths. As this ignorance is stubborn, persistent, and hard to overcome, Vedantic philosophers take considerable pains to describe their illusory nature and exhort the aspirants to negate them. Only when that is done, that is to say, when one cultivates total detachment toward them through discrimination, is the true nature of Atman revealed.

The annamayakos'a, or physical body. This sheath, which constitutes the gross physical body, is produced by the combination of the gross elements and consists of flesh, bones, blood, and other ingredients. Dependent upon food for its existence, it lives as long as it can assimilate food. It is not seen prior to birth or after death; its existence is transitory and its virtues are ephemeral. It is changeable by nature. Therefore the body cannot be the Self. The ignorant identify themselves with the body; the book-learned, with the combination of the body, the mind, and the Self; while the calm man of discrimination regards the Self as distinct from body, mind, and ego. As long as a man does not give up this mistaken identification with the body, he cannot experience the bliss of Freedom, be he ever so erudite in philosophy or science. The body can be a help to the soul if it is regarded as an instrument, just as a house is a help to its indweller, or a horse to its rider.

The prdnamayakos'a, or sheath of prana, the vital force. This sheath is finer than the gross physical sheath and impels the latter to action. A modification of the vital force, it consists of the five pranas, enters the body after conception, leaves it at the hour of death, and produces the feelings of hunger and thirst. An insentient and limited object, the sheath of prana cannot be Atman, the omnipresent and all-seeing Witness.

The manomayakos'a, or sheath of the mind. This is finer than the sheath of prana. The Self identified with the mind feels the diversity of " I " and " you," and also experiences the differences of names and forms in the outer world. The seed-bed of desires, good and bad, the mind impels the senses to activity for their fulfilment. The phenomenal world has no existence outside the mind, which is a product of ignorance. The mind agitated by desires becomes aware of sense-objects, gross and fine, enjoys them, and also becomes attached to them. The mind alone is responsible for the illusory differences of caste and social position, as also of the notions of action, means, and end. Stained by passion, greed, and lust, it creates bondage, and freed of them, it shows the way to Liberation and Blessedness. The purification of the mind, through the practice of discrimination and dispassion, is the goal of spiritual discipline. In the opinion of Vedantic seers, the mental sheath cannot be Atman, because it is endowed with a beginning and an end, is subject to change, and is characterized by pain and pleasure. It belongs to the category of the object. The vijndnamayakos'a, or, buddhi, the sheath of intelligence. Buddhi, the determinative faculty, is, like the mind, a function of the inner organ and therefore a product of Prakriti, or matter. Though insentient by nature, it appears intelligent and conscious because it reflects Chit, or Pure Intelligence. This reflection of Pure Consciousness in buddhi is called the jiva, or individualized soul, whose chief characteristic is I-consciousness. Subject to the law of karma, it assumes different bodies, determined by the desires of previous births, and performs good and evil actions. Atman, identifying Itself with the sheath of intelligence, experiences misery and happiness in the waking and dream states and their absence in dreamless sleep. It is through ignorance that the upadhi of jivahood is superimposed on Atman, the Pure Self; and that is why Atman appears to be a doer or enjoyer in the relative world.

It may be contended that the superimposition on account of which the Supreme Self appears as the jiva, through delusion or otherwise, is without beginning, and hence cannot have an end. Therefore the individuality of the soul, also, must have no end. It must go on forever. How, then, can there be Liberation for the soul? In answer the Vedantic philosopher says that the jivahood, or individualization, of Atman is not real, but is conjured up by ignorance. The unattached, formless, and actionless Atman cannot be related to the objective world except through delusion. Since the very notion of jivahood is due to delusion, it ceases to exist when the delusion is destroyed by the true Knowledge of the Self. Because of ignorance a rope appears to be a snake; and it continues to be perceived as such so long as the ignorance lasts. But when the true nature of the rope is seen, the idea of the snake disappears. Avidya, or nescience, and its effects, such as time, space, and causality, are beginningless for those who are subject to it. But when ignorance is destroyed by Right Knowledge, all such notions as the jivahood of Atman and Its birth and death cease to exist, just as the dream ego functioning in sleep vanishes when the dreamer awakes. Atman, the only existent Reality, cannot have any connection with the buddhi and thus become a jiva, for the buddhi does not exist from the standpoint of Atman. There cannot be any real conection between Atman and the sheath of the buddhi, just as there cannot be any point of contact between the desert and the water seen in a mirage. The false superimposition which accounts for the individuality of the jiva can be directly destroyed only through the Knowledge of Brahman and not by any other means such as ritualistic worship, study of scripture, •or philanthropic activities. This unitive (intuitive?) Knowledge— attained through discrimination between the Real and the unreal and relinquishment of the unreal—enables the bound soul to attain Liberation.

The anandamayakos'a, or sheath of bliss. Finer than the sheath of intelligence is the subtle sheath of bliss. This bliss, however, must not be conjused with the Supreme? Bliss of Brahman. A modification of nescience, or Prakriti, it manifests itself by catching a reflection of the ever blissful Atman. The chief features of this sheath are pleasure and rest—the pleasure that is experienced when one comes in contact with an agreeable object. The righteous man feels it in a small measure and without the least effort at the time of the fruition of his virtuous deeds. But the fullest manifestation of the sheath of bliss is experienced in deep sleep, when one remains totally unconscious of suffering of any kind. After waking from deep sleep a man remarks that he has slept happily. A partial manifestation is known in the waking state when the senses come in contact with pleasant objects, or in the dream state due to pleasant memory-impressions. The sheath of bliss, though close to Atman, cannot be Atman Itself, as it is a product of ignorance; which fact can be known from the experience of unconsciousness in dreamless sleep. Further, this sheath, like the other sheaths, is endowed with changing attributes. But Atman is omnipresent and self-existent.

The five sheaths are all modifications of Prakriti, or primordial matter. They do not possess absolute reality. Whatever reality they are perceived to possess is due to Atman's being their Substratum. It must also be remembered that the sheaths are not real coverings of the infinite Atman. They only appear to be so when the true Knowledge of the Self is forgotten. The Light of Atman shines in varying measure through the different sheaths according to their composition. The true glory of Atman, unobstructed by any sheath, is fully realized by the aspirant when, through discrimination and detachment, self-control and meditation, he no longer identifies himself with the sheaths or with any other modification of maya, such as the sense-organs, the mind, the buddhi, or the ego, but is completely absorbed in the Self. Untouched by the five sheaths, Witness of the three states, Atman is the unchanging and unsullied Reality, knowledge of which enables one to break the bondage of the relative world and attain Supreme Blessedness.

It may be contended that, after the negation of the five sheaths and the mind and ego as unreal, one finds nothing but a void, the utter absence of everything. What entity then remains with which the illumined soul may realize its identity? In answer it is said by the Vedantist that only after such negation can a man realize Atman, which is devoid of attributes, is of the nature of Pure Consciousness, and is the Witness of the various modifications of Prakriti seen in the waking and the dream state, such as the mind, the body, and the senses, and also of their absence in profound sleep or in samadhi. It may be called contentless Consciousness in which both subject and object merge and disappear. It cannot be the void, for one emerging from the experience of Self-Knowledge shows a richer and enhanced personality. Atman, or Brahman, is, according to Vedanta, the real essence of man. After the realization of this all-pervading Consciousness, a man discovers his true Self, just as, after entering the ocean, a river, discarding name and form, finds its real source and ultimate goal.

When the five sheaths are negated, the body, the mind, the buddhi, and the other modifications of ignorance, and the different reflections of the Self in them, are also negated. And when all these illusory objects disappear, there shines the real Atman, eternal, omnipresent, and all-powerful, realizing which within himself a man becomes free from sin, fear, grief, taint, and death and becomes the embodiment of Bliss.

"Work like everything depends on you. Pray like everything depends on God."

Why in astral plane? This 3D is cool. Tell her to take me on an astral plane tour, I am a really nice person I promise lol. 
I don't wanna see ghosts but I wanna see planets, I read how people astral travel to planets and they feel, see, and hear what's is over there. Jupiter is so beautiful, the way it attracts me I have no words. Saturn is pretty too lol
Thanks for sharing. 

Waheguru ji ka khalsa waheguru ji ki fateh

ay naytarahu mayriho har tum meh jot Dharee har bin avar na daykhhu ko-ee.

O my eyes, the Lord has infused His Light into you; do not look upon any other than the Lord.
(In everything you should see God).

har bin avar na daykhhu ko-ee nadree har nihaali-aa.
Do not look upon any other than the Lord; the Lord alone is worthy of beholding.

ayhu vis sansaar tum daykh-day ayhu har kaa roop hai har roop nadree aa-i-aa.
This whole world which you see is the image of the Lord; only the image of the Lord is seen.
 

gur parsaadee bujhi-aa jaa vaykhaa har ik hai har bin avar na ko-ee.
By Guru's Grace, I understand, and I see only the One Lord; there is no one except the Lord.

kahai naanak ayhi naytar anDh say satgur mili-ai dib darisat ho-ee. ||36||
Says Nanak, these eyes were blind; but meeting the True Guru, they became all-seeing. ||36||

Once  a shagird (disciple) of Mohammad g asked same question 
Do Allah do everything? Does human even do anything?? 
Mohammad g said that he will answer on time ..
(All mahapursh say this cos they wanna know if person even interested in question or just random lol)
After some time passed 
Mohammad g said his disciple to stand up
The disciple stood up 
Mohammad g said him to raise one leg and he did so 
And then said him to raise another leg 
Disciple was surprised he said how is that possible master?
Mohammad g said that this is your answer 
Human should do what he can do rest is upon God
---end----
Well umm still confused well let's go to another example
Well there once was sadhu he was sitting on route 
And a flood came 
Sadhu was sure that God will save him
After flood water started flowing from his feet 
People came and said = "sadhu g flood is coming stand up from there" 
Sadhu replied that he believes in God
Later 
Sadhu reached his stomach  and a beebi g came and said sadhu to go away from flood route 
Sadhu replied again that he believes in God 
Well after water reached he neck 
A youngster came and said him to stand up but still he didn't stood 
And later flood took him away and sadhu died 
Sadhu was angry on God and said that he believed in him why didn't he help him?
God replied that sadhu believed in him 
That's why he gave him 3 chances (through youngster  , women , people)
 
---end----
Well we should be dependent on this simple theory 
Coz God is everywhere and he does everything is thing for later not for us lol its for sant and brahmgiani 
Let's do our best to choose our destiny 
Rest is upon God coz we have capability of nothing 
But it's stupid to not try at all 
God sees our willpower and he will help accordingly 
 

I knew u were really curious with ghost and aliens  XD lol
Hmm well my mom is mostly in astral plane so she is only one to see ghosts even shaheed...
She tells us how she had conversation with my late grandma once when she was crying 
Grandma :- o dear u haven't even ate
 
 I know one more ..
Once a time I was sleeping and I actually saw dream abt a lady in white clothes 
I don't remember anything...
But when I woke up mom asked if I'm fine shockingly 
And I asked what happnd 
She told that she saw a women in white clothes trying to strangle my neck lol 
I was so freaked out after that ....:p but I don't believe in ghosts anymore (though I know they exist)

Well Im guy who spent time with ghosts from childhood 
Our home had grave near it and we had many weird experiences 
One day I even had a dream that I was reciting jap g sahib and some spirit was trying to stop me from reciting bani 
It did best and in end I gave up lol 
That was mu biggest mistake 
After that we transfered to rent house 
And saw a blood hand on wall 
And mother used to feel some weird power trying to force her and hurt her
I used to be always sick I spent 2 years on bed mostly it was my fault to stop reciting jap ji sahib :p
After that we called for A Gursikh he told us that ghost he see is really big 
(Note I wasn't baptisized Sikh neither I knew abt Sikh religion which was my own religion :p  lol I only had kesh and beard)
We gone to many dera 
Peer , nihang or vadbhaagi dera but none worked it was great suffering after losing hope and getting sick of going outside we came in sharan of Guru Granth sahib g in place of Guru teg bahadur sahib charan choh sthaan 
I did Seva for 1 year after that we never felt any of these problems 
 
Once a Sikh told to Guru Gobind Singh that ...
O almighty there is a Sikh who is possessed by ghost 
Do this ghosts even bother Sikhs ?
Guru g told that it's not possible The Sikh who recites jap g sahib never will face these problems
 
P.s sorry for my grammar I'm sleepy n too lazy to check :p

I knew u were really curious with ghost and aliens  XD lol
Hmm well my mom is mostly in astral plane so she is only one to see ghosts even shaheed...
She tells us how she had conversation with my late grandma once when she was crying 
Grandma :- o dear u haven't even ate
 
 I know one more ..
Once a time I was sleeping and I actually saw dream abt a lady in white clothes 
I don't remember anything...
But when I woke up mom asked if I'm fine shockingly 
And I asked what happnd 
She told that she saw a women in white clothes trying to strangle my neck lol 
I was so freaked out after that ....:p but I don't believe in ghosts anymore (though I know they exist)

Who told you this? I'm fairly certain you aren't getting the full story here. Talk to your Chacha ji directly and ask him what problems he is facing in the family and what is causing him to lash out. And listen closely to what he says and doesn't say.

The only way to fix family feuds is to clear up misunderstandings. Often times people don't say what they are feeling (because no one really listens) and then these feelings just build up like steam in a pressure cooker.

How old are you?

Thank you for sharing it. Did not it sucks when people come to graveyard and crying and you guys are always hearing the painful cry. 
Can we have more bhoot Stories when you are up please :(? Like spooky once, where you had a conversation with bhoot ? :p
 
 
 
 
 
 
 
 
And it went wrong . Jk

Well Im guy who spent time with ghosts from childhood 
Our home had grave near it and we had many weird experiences 
One day I even had a dream that I was reciting jap g sahib and some spirit was trying to stop me from reciting bani 
It did best and in end I gave up lol 
That was mu biggest mistake 
After that we transfered to rent house 
And saw a blood hand on wall 
And mother used to feel some weird power trying to force her and hurt her
I used to be always sick I spent 2 years on bed mostly it was my fault to stop reciting jap ji sahib :p
After that we called for A Gursikh he told us that ghost he see is really big 
(Note I wasn't baptisized Sikh neither I knew abt Sikh religion which was my own religion :p  lol I only had kesh and beard)
We gone to many dera 
Peer , nihang or vadbhaagi dera but none worked it was great suffering after losing hope and getting sick of going outside we came in sharan of Guru Granth sahib g in place of Guru teg bahadur sahib charan choh sthaan 
I did Seva for 1 year after that we never felt any of these problems 
 
Once a Sikh told to Guru Gobind Singh that ...
O almighty there is a Sikh who is possessed by ghost 
Do this ghosts even bother Sikhs ?
Guru g told that it's not possible The Sikh who recites jap g sahib never will face these problems
 
P.s sorry for my grammar I'm sleepy n too lazy to check :p

Do ardaas at amritvela, at the feet of Satguru Sri Guru Nanak Dev jee Maharaaj. He will definitely show you a way.

You can do the jaap of the following shabad. It has to be done 25 times, after afternoons for 5 Tuesdays.

ਵਸੁ ਮੇਰੇ ਪਿਆਰਿਆ ਵਸੁ ਮੇਰੇ ਗੋਵਿਦਾ ਹਰਿ ਕਰਿ ਕਿਰਪਾ ਮਨਿ ਵਸੁ ਜੀਉ ॥
Dwell, O my Beloved, dwell, O my Lord of the Universe; O Lord, show mercy to me and come to dwell within my mind.

ਮਨਿ ਚਿੰਦਿਅੜਾ ਫਲੁ ਪਾਇਆ ਮੇਰੇ ਗੋਵਿੰਦਾ ਗੁਰੁ ਪੂਰਾ ਵੇਖਿ ਵਿਗਸੁ ਜੀਉ ॥
I have obtained the fruits of my mind's desires, O my Lord of the Universe; I am transfixed with ecstasy, gazing upon the Perfect Guru.

ਹਰਿ ਨਾਮੁ ਮਿਲਿਆ ਸੋਹਾਗਣੀ ਮੇਰੇ ਗੋਵਿੰਦਾ ਮਨਿ ਅਨਦਿਨੁ ਅਨਦੁ ਰਹਸੁ ਜੀਉ ॥
The happy soul-brides receive the Lord's Name, O my Lord of the Universe; night and day, their minds are blissful and happy.

ਹਰਿ ਪਾਇਅੜਾ ਵਡਭਾਗੀਈ ਮੇਰੇ ਗੋਵਿੰਦਾ ਨਿਤ ਲੈ ਲਾਹਾ ਮਨਿ ਹਸੁ ਜੀਉ ॥੩॥
By great good fortune, the Lord is found, O my Lord of the Universe; earning profit continually, the mind laughs with joy. ||3||

You can also do jaap of the following shabads, along with mool mantar. First, mool mantar then the shabad, and then mool mantar again.

ਸੋਰਠਿ ਮਹਲਾ ੫ ॥
Sorat'h, Fifth Mehl:

ਗੁਰ ਕਾ ਸਬਦੁ ਰਖਵਾਰੇ ॥
The Word of the Guru's Shabad is my Saving Grace.

ਚਉਕੀ ਚਉਗਿਰਦ ਹਮਾਰੇ ॥
It is a guardian posted on all four sides around me.

ਰਾਮ ਨਾਮਿ ਮਨੁ ਲਾਗਾ ॥
My mind is attached to the Lord's Name.

ਜਮੁ ਲਜਾਇ ਕਰਿ ਭਾਗਾ ॥੧॥
The Messenger of Death has run away in shame. ||1||

ਪ੍ਰਭ ਜੀ ਤੂ ਮੇਰੋ ਸੁਖਦਾਤਾ ॥
O Dear Lord, You are my Giver of peace.

ਬੰਧਨ ਕਾਟਿ ਕਰੇ ਮਨੁ ਨਿਰਮਲੁ ਪੂਰਨ ਪੁਰਖੁ ਬਿਧਾਤਾ ॥ ਰਹਾਉ ॥
The Perfect Lord, the Architect of Destiny, has shattered my bonds, and made my mind immaculately pure. ||Pause||

ਨਾਨਕ ਪ੍ਰਭੁ ਅਬਿਨਾਸੀ ॥
O Nanak, God is eternal and imperishable.

ਤਾ ਕੀ ਸੇਵ ਨ ਬਿਰਥੀ ਜਾਸੀ ॥
Service to Him shall never go unrewarded.

ਅਨਦ ਕਰਹਿ ਤੇਰੇ ਦਾਸਾ ॥
Your slaves are in bliss;

ਜਪਿ ਪੂਰਨ ਹੋਈ ਆਸਾ ॥੨॥੪॥੬੮॥
chanting and meditating, their desires are fulfilled. ||2||4||68||


ਬਿਲਾਵਲੁ ਮਹਲਾ ੫ ॥
Bilaaval, Fifth Mehl:

ਤਾਤੀ ਵਾਉ ਨ ਲਗਈ ਪਾਰਬ੍ਰਹਮ ਸਰਣਾਈ ॥
The hot wind does not even touch one who is under the Protection of the Supreme Lord God.

ਚਉਗਿਰਦ ਹਮਾਰੈ ਰਾਮ ਕਾਰ ਦੁਖੁ ਲਗੈ ਨ ਭਾਈ ॥੧॥
On all four sides I am surrounded by the Lord's Circle of Protection; pain does not afflict me, O Siblings of Destiny. ||1||

ਸਤਿਗੁਰੁ ਪੂਰਾ ਭੇਟਿਆ ਜਿਨਿ ਬਣਤ ਬਣਾਈ ॥
I have met the Perfect True Guru, who has done this deed.

ਰਾਮ ਨਾਮੁ ਅਉਖਧੁ ਦੀਆ ਏਕਾ ਲਿਵ ਲਾਈ ॥੧॥ ਰਹਾਉ ॥
He has given me the medicine of the Lord's Name, and I enshrine love for the One Lord. ||1||Pause||

ਰਾਖਿ ਲੀਏ ਤਿਨਿ ਰਖਨਹਾਰਿ ਸਭ ਬਿਆਧਿ ਮਿਟਾਈ ॥
The Savior Lord has saved me, and eradicated all my sickness.

ਕਹੁ ਨਾਨਕ ਕਿਰਪਾ ਭਈ ਪ੍ਰਭ ਭਏ ਸਹਾਈ ॥੨॥੧੫॥੭੯॥
Says Nanak, God has showered me with His Mercy; He has become my help and support. ||2||15||79||

Waheguru jee kaa Khalsa
Waheguru jee kee Fateh