tva prasad

I'm not sure what kinda noises you're talking about.But yes it has to do something with spiritual progress.Like when one does lot of saas graas simran then it starts happening of its own so then it makes sounds in abdominal region.
My dad's grandfather was a very  spiritual person.He used to do lot of simran and saas graas.Then in later years of his life,whenever  he was  on bed and was almost asleep,then sounds like guru-guru (very loud)were audible from his navel region.
So they used to denote it as Nabhi chalna in punjabi.
So I think yes it denotes high spiritual awastha,when simran has been done through ROm Rom and Now it's been a part of your soul.
Really a high awastha I think!
 
 

They do but they do so...so that their disciples and jaigaso(students)/sangat overall, don't go astray by copying them. Overall, they don't need to. They are already merged with bhram, there is no dualism left or difference between them and vahiguroo.

Please see below for more information on their bhramgyani state and dual consciousness:

This is must listen. Please listen to audio by sant jagjit singh ji harkhowale regarding characteristics of Jevan Mukht and Bedah Mukht. Basically people who cannot understand punjabi...i will try to explain as much my buddhi can:

http://www.gurmatveechar.com/audios/Katha/02_Present_Day_Katha/Baba_Jagjit_Singh_%28Harkhowal_wale%29/Man_Budh_Atam/08--Baba.Jagjit.Singh.%28Harkhowal.wale%29--Aatma.Ki.Hai.mp3 (From 80.55 minutes until end)

Jevan Mukht- A person who is jevan mukht stays in sehaj avastha, have double consciousnesses, can engage in worldly duties because their sattvic mind(satoguni mind) is still there to do parchar/spread love/kindness to this world, rajo and tamogun portion of mind its destroyed.

Bedah Mukht- A person who is bedah mukht can only survive days, they are in nirvkalap samadhi(non transcendental meditative state), they have totally negate their mind (made of rajo, tamo, sato), antish karan, there is no coming back, they cannot do kriya on their own, their disciples try to feed them just to keep them alive to see them in smadhi.

Sant Hari Singh Ji Randhawale said in divan, he came across with such one person of bedah mukht avastha who was at bedah muhkht avastha at haridvar, there were lines of people who were awaiting to do their darshan.

People who don't beleive in great sakhiya baba deep singh ji cutting their head and fighting or bhai mani singh shaheedi should research more on bedah mukht avastha before getting stuck in web of sansas(doubts).

http://www.shastras.com/stories-and-anecdotes/krishna-nitya-brahmachari/ 

BhagatSingh ji bro first tell me one thing, what is inside u that makes u move?
ok, so according to japji sahib Brahma, Vishnu and Mahesh have been created by Maya (eka mayee jugat vayi tin chale parvaan. Ik sansaree, ik bandari, ik Lai debaan). That means they were basically created by Akal purak (one who created Maya). He put a soul into the three. There r many Brahmas Vishnus and Maheshs (kaal purak Ki deh meh kotak bisan Mahesh. Kot indr Brahma kete rav sas crore jales). They r all subject to kaal (death and time).
the above quote of gurbani is perfectly clear. This is where many lack knowledge. We all know that akaal purak is in everyone but we forget that when comes to a shabad like this.
this is very deep. SGGSJM is saying that, in satyug u in the form of Vishnu (the soul was in Vishnu; Vishnu is the form and the soul is akaal purak) enjoyed deceiving and liberating king Bali. U obviously know the reason behind vaman avtar. The main thing is would vaman avtar b able to walk, talk, decieve and liberate king Bali without a soul (akaal purak) in his body??????? Guru gobind singh ji maharaj also states in chandi di vaar, "taithon hi bal raam le naal bana dahsir ghaiya. Taithon he bal krisan le kans kesin pakrh giraya."
In japji sahib guru g states, "hukamai andar sab ko bahar hukam na ko-ai." Vaman avtar was under hukam of akaal purak. We r too, I m typing right now because it is his hukam. Without his hukam we can't even think or breathe let alone anything else. Now reread the shabad keeping this in mind and it all makes perfect sense.

It is not against gurmat, rather the opposite I may add. I heard this sakhi a few years ago where a gursikh (can't remember who exactly) was bringing a mango for Guru ji (again can't remember specifically which of the 10 gurus, but it barely matters here). He ate the mango while remembering Guru ji through his surat. Guru ji was acting as though eating a mango despite holding nothing in his hands. The gursikhs present asked what he was doing and guru ji said he was eating a mango given by a devotee. There is another sakhi where a gursikh holds the Guru's feet through his surat and Guru Hargobind ji (I think it was) couldn't move his feet. 
However, looking at the context of the pankti, it means to serve the lord through constant awareness of pleasing him. I understand how you might have confused it. 

"Neti, neti" comes from "na iti, na iti" which translates to 'not this, not this'. Thus, an attempt to understand Brahman (God) through identifying what he is not. Sunn samadhi, as explained in the video is when one transcends this notion of "neti, neti" as one realises all is Brahman. This is when the sense of "I am", therefore ego, is eradicated. This results in coming out of trigunn maya as the ego is dissolved.
As for the pankti above, it is saying that, serve with the awareness that: only that is approved which pleases the Lord. Thus, know that the actions which are pleasing to God as worthwhile. 
Funny story, just a few days ago I was wondering 'what is it that makes a good action good and a bad action bad?' As they are both created by God, then why is one considered 'good' and another 'bad'? Then as I was listening to Tva Prasad Swaiye, it struck me... The translation said "the Great Giver looks daily at our flaws but does not stop providing (even when annoyed at our evil deeds)". This implies that evil deeds are something which is not pleasing to God. Therefore, good deeds please the Lord. It all made sense... Even though nothing is 'good' or 'bad' (advait), during the initial stages one should do 'good' deeds in order to please God. This is why each religion is bound by rules, despite the fact that all is the same due to one source. 

"Neti, neti" comes from "na iti, na iti" which translates to 'not this, not this'. Thus, an attempt to understand Brahman (God) through identifying what he is not. Sunn samadhi, as explained in the video is when one transcends this notion of "neti, neti" as one realises all is Brahman. This is when the sense of "I am", therefore ego, is eradicated. This results in coming out of trigunn maya as the ego is dissolved.
As for the pankti above, it is saying that, serve with the awareness that: only that is approved which pleases the Lord. Thus, know that the actions which are pleasing to God as worthwhile. 
Funny story, just a few days ago I was wondering 'what is it that makes a good action good and a bad action bad?' As they are both created by God, then why is one considered 'good' and another 'bad'? Then as I was listening to Tva Prasad Swaiye, it struck me... The translation said "the Great Giver looks daily at our flaws but does not stop providing (even when annoyed at our evil deeds)". This implies that evil deeds are something which is not pleasing to God. Therefore, good deeds please the Lord. It all made sense... Even though nothing is 'good' or 'bad' (advait), during the initial stages one should do 'good' deeds in order to please God. This is why each religion is bound by rules, despite the fact that all is the same due to one source. 

"Neti, neti" comes from "na iti, na iti" which translates to 'not this, not this'. Thus, an attempt to understand Brahman (God) through identifying what he is not. Sunn samadhi, as explained in the video is when one transcends this notion of "neti, neti" as one realises all is Brahman. This is when the sense of "I am", therefore ego, is eradicated. This results in coming out of trigunn maya as the ego is dissolved.
As for the pankti above, it is saying that, serve with the awareness that: only that is approved which pleases the Lord. Thus, know that the actions which are pleasing to God as worthwhile. 
Funny story, just a few days ago I was wondering 'what is it that makes a good action good and a bad action bad?' As they are both created by God, then why is one considered 'good' and another 'bad'? Then as I was listening to Tva Prasad Swaiye, it struck me... The translation said "the Great Giver looks daily at our flaws but does not stop providing (even when annoyed at our evil deeds)". This implies that evil deeds are something which is not pleasing to God. Therefore, good deeds please the Lord. It all made sense... Even though nothing is 'good' or 'bad' (advait), during the initial stages one should do 'good' deeds in order to please God. This is why each religion is bound by rules, despite the fact that all is the same due to one source. 

Valuable tips.
Doing Simran and feeling tired is a good thing. There is a very fine line between drifting into sleep/dreamless sleep and sunn.   With practice, you will be able to recognize the difference. 

If your doing simran slowly and elongated (with slow long breathing) then sehaj avasta will naturally come as mind stills. Personally I don't think it's a bad thing. Lets say your doing you jaap during the day and you have had a good nights sleep then this is a very good stage. If your lacking sleep then it can also be a natural body response. If once in sehaj there are no dreams and thought, then that is also very good. If your falling into dreams then not so good.
Ideally one need to start hearing anhad shabads in this sunn/sehaj state. This can take time to manifest. In one katha I heard you have to repeatedly keep pushing the mind into this state and eventually the mind begins to awaken within.
When in the stage of no thoughts whether conscious or unconscious two jahaj's take off from that place. One is that of anhad shabad, and the second is that of falling into dreams and into thoughts and visions. You want to take the jahaj that is naam and keep surti attached to that with no thoughts.
If you want to stay awake you will need to do jaap with determination, josh and more faster pace.
I took these notes from Gurmat Meditation youtube channel about how to go to sleep with simran and continue bhagti throughout the night. Maybe it will offer you some guidance.
1.Elongate waaaahe guuuuru jap and listen to dhun. This should help stop thoughts
2.Listen to sehaj dhun if you can hear dhun and fall asleep
3.You will enter deep sleep without dreams
4.Then after some time you will come back for a short moment. Maybe to change sides. Don’t open eyes. Repeat gurmantar with surti or listen to anhad shabad or start gurmantar again.
5.You will fall asleep again.
6.Then you will awake again.
7.Listen to anhad or simran
8.5 shabads will start
9.Anhad Toor (very loud) may come as combined sounds or like loud horn being blown
10.Put dhyan (listen) on Toor if possible after which Parkash may manifest
11.Put dhyan (look) on Parkash (Transparent glistening light - Nirankar)
 

Some people do jaap of Gurmantar to keep the mind present during a walk. Wahe left foot, Guru right foot.
 
The Practice of Concentration While Walking Outside
 
All men and women have in them, without knowing it, an enormous reserve of strength and energy, much of which remains unused. If these forces are not consciously channelled and constructively utilized into some form of physical, intellectual, or artistic work, then, like milk that turns sour when left standing, these forces will turn negative, or even become destructive—as can often be seen in many children and adults.
 
For special reasons that may not be comprehensible to the ordinary person, life always procreates in an excess of abundance—but cosmic laws demand that nothing in the Universe can remain static or unused or be wasted. When unproductive, these forces will—depending on the person’s type and temperament—either go inward, acting against the person himself and eventually destroying him without his being aware of it, being used up in worries, anxieties, and restlessness, or they will flow outwardly, into sensuality, propagating tensions and strife around him—and even, on a wider scale, in engendering wars! These extra energies in the human being are destined to be utilized for his spiritual quest and struggles, as well as to adorn the world with the beauties of great artistic creations. When these higher aims are not fulfilled, then, as always, gravity will pull these forces in the only other direction they can go—downward.
 
Most states of depression, negative emotions, and sensual desires are generally indications of unused energies. A vigilant aspirant should immediately recognize these symptoms when they arise in him and try to give his forces a positive and creative outlet before they turn rancid and seep through his being, secretly flooding it with destructive thoughts and feelings.
 
The further one rises up a mountain, the more the atmosphere is rarefied and pure; and the nearer one approaches the peak, the more the perspective becomes vast and imposing. Similarly, there are different levels of consciousness in the Universe, from the highest to the lowest. In the higher mysterious spheres, the Devas (sublime gods) reign, reflecting their divine splendor all around in the form of spiritual light, exalted sentiments, and inspiring artistic accomplishments; while the inferior regions are inhabited by the Asuras (demonic gods), spreading dark influences everywhere. And the human being carries these two extremes hidden in him. If he does not consciously struggle to rise to the superior levels of himself, then the lower aspects of his nature will inevitably dominate and use him without his perceiving it, fruitlessly sapping his vitality.
 
A wise and heedful aspirant will carefully watch over and protect his forces from being stealthily drawn away from him, wasted in negative emotions, futile imaginings, and unprofitable activities. He knows that he needs every drop of his energy for his spiritual struggles, and that economizing that energy is essential for him. However, if, on certain occasions, the aspirant finds himself in a disturbed, restless, or depressed mood, and for some reason or other he is unable to muster the strength to disengage himself from it, then, before this state gathers too much momentum in a downward movement and increases its hold on him, it is better that he leave his room and take up another form of spiritual practice while walking outside—a form of spiritual practice that he should, in any case, always do whenever he happens to be out of doors.
 
Not only will this way of walking use his energies productively on days when his inner state is too difficult to control, but it will also open new avenues for him toward deeper spiritual insights and self-knowledge. The difficulties he will have to cope with in this exercise will help him see better the imperative need to remain in a state of intense self-recollectedness in action also, and not only when quietly meditating behind the walls of a monastery or in his room. Failing this, all his spiritual achievements, no matter how lofty they may be, will not have been put to the test in active life, and he cannot know how he will react or stand up to the unpredictable and fierce winds of the outside world when destiny unexpectedly flings him in their midst. For, even though he may be able to withdraw from outer life for a certain time, sooner or later he will be made to leave the protection of his seclusion and share with an agonizing humanity the fruits of his spiritual harvest—which must not, by divine law, be kept for him alone.
 
This important new exercise mentioned above consists in concentrating all one’s attention on the soles of the feet while walking in the street. Generally, when someone is out walking, he is never present and aware of himself in the manner in which he really should be. He moves about in a state of mental absence, lost in a maze of futile imaginings. So that an aspirant might begin to understand the sense of his existence, and what is required of him by the supreme universal Mind that gave him his breath of life and intelligence, it is at first necessary for him to understand this dramatic problem of the strange state of oblivion in which he passes his life. And he needs every possible bit of help for that. He will be greatly assisted in his efforts at remaining present to himself in this exercise by feeling the soles of his feet each time they touch the ground. In this particular work, concentration on the extremities of the legs will show the aspirant the paramount need there is for him to get away from his head and his habitual thinking so as to permit a new sort of consciousness to arise in him and occupy the place of his ordinary mind. If his lower self does not remove itself—to some degree at least—to make way for something more worthy in him, then this luminous consciousness that he unknowingly carries in the depths of himself cannot come to the foreground of his being sufficiently to make its presence felt.
 
It will be expedient for the aspirant not to venture upon such a difficult and unusual battle without some inner preparations first—otherwise he will either forget to do it most of the time, or he will not have gathered in him the necessary strength and determination to maintain such a delicate struggle. His efforts will consequently be lukewarm and not enough to bring him any positive results.
 
Each time he is thinking of going out, he should inwardly prepare himself, even though it be for only thirty seconds. And, before starting to do this, or any other, spiritual exercise, the aspirant should always first try to feel what is at stake for him at such moments. Instead of letting his mind wander aimlessly in vain reveries, he must make it a habit always to occupy his attention in this important work with the utmost of his sincerity. He should tenaciously continue this particular exercise until he is able, at will, to remain connected inwardly to his higher Source throughout all his outer life activities, until there comes a day when this temporary support will no longer be necessary, or he may need to come back to it only in times of inner difficulty.
 
This special work should not be given up because of the strong resistance the aspirant will encounter in himself at first. As he will notice, the slightest unexpected movement or sound can suddenly distract him from his aim: it may be a passer-by who accidentally jostles him, a fly insisting on settling on his face, or the loud bark of a dog—but, whatever it is, before he realizes what has happened, he is no longer “present”!
 
In the beginning of his struggles to stay present, the seeker will discover that hardly has he taken a few steps than, abruptly, and in an unaccountable manner, he becomes absent and dispersed again, completely forgetting about this important spiritual work and his intention to remain concentrated. Two, or even five, minutes later or longer, he will be just as surprised when, suddenly, as in a flash, there is a strange, inexplicable and very rapid inward movement that takes place in him—the significance of which he may not appreciate nor understand at first—and he has come back to an awareness of himself again! At that very instant, he will realize that, not only had he altogether forgotten about this exercise, but that—what is even more curious—in an incomprehensible way, the knowledge and feeling of his existence had been strangely obliterated at the same time. He was mysteriously swallowed up and—so to speak—“died” in this state of self-forgetfulness!
 
The aspirant must take particular care not to become irritated and intolerant with himself each time he loses the thread of his attention in this manner. He should patiently and persistently begin again with even greater determination, fixing his attention on, and feeling, the soles of his feet as they come down and touch the ground. Through this way of working, he will, among other things, also start to know himself as he is. He will suddenly notice all his hidden, changing, and contradictory sentiments, his unconscious inclinations to criticize, his desires, tensions, restlessness, and many other things that he otherwise could not have known.
 
If the aspirant finds it too difficult to maintain a state of self-recollectedness during this exercise, then he should try aiming from one tree to another (without necessarily looking at them), using the distance that separates them as an additional support while keeping his attention fixed on the soles of his feet. If there are no trees about, then any other object will do. When reaching this landmark, he must immediately aim at another. But he should gradually increase the distance between them every day until he can finally drop this additional prop altogether.
 
It is this mysterious movement toward oneself that the seeker must arrive at clearly perceiving and understanding. However, this comprehension should not come from his intellect but through his feeling and intuition. He will not fail to observe afterward—that is to say, when he recovers the awareness of himself—how, every time this state of self-oblivion descends upon and engulfs him, it is characterized by his being once more lost and identified with the ordinary aspect of his nature made up of endless fantasies, ambitions, frustrations, worries, and impracticable hopes, all of which, like a kaleidoscope, constantly change and replace one another moment by moment.
 
In contrast, every time this sudden inward movement takes place in him, he experiences for a short instant another state of consciousness that does not last long—an unusual, uninvolved state of consciousness that he may miss, or not clearly see in the beginning. This inward movement is so narrow at first, and it happens so quickly, that he may not realize its profound meaning and importance without an enlightened teacher to point it out and expound it to him. Nevertheless, as the aspirant keeps losing and regaining this special awareness of himself, he will, little by little, come to see and understand more and better this strange phenomenon of his “disappearance and reappearance.” He will begin intuitively to perceive particularly what it was he was lost in the moment before, and to what other state of being he is recalled. He will eventually come to realize that each time this strange and inexplicable movement toward himself takes place it is like a rebirth, and whenever there is the contrary movement, going outward and “away” from himself, it is like a death.
 
He will start to discover how he “dies” in his habitual state of oblivion at every instant of his life without seeing it.
 
When later, after long practice, he is able to remain aware of himself for longer periods, he will then begin to live, see, and hear differently. From this impersonal higher aspect of his being, he will begin—in little flashes at first—to see things as they truly are. He will penetrate the feelings of other beings and read mysterious messages in trees, in mountains, and in all other things his eyes happen to settle upon.
 
A human being can live more fully only insofar as he is capable of being present and connected to his Supreme Source—this mysterious, silent, uninvolved Spectator in him.
 
Strength grows when utilized wisely and constructively. As one puts it into use, it will increase and reward its owner with yet more strength—just as when a farmer makes the initial efforts to plow his field and sow some grains of wheat, and it enigmatically brings forth a far greater harvest than was originally planted. If the aspirant can arrive at finding in himself the necessary force to start making the preliminary efforts of remaining present to himself, and begin to live through the higher levels of his consciousness, he will then muster in himself yet more energy to make further efforts and rise to still higher planes of being. In that way, he will, by his own strivings, aid his spiritual growth and transformation—for no one else can make these efforts on his behalf and work for his redemption, just as nobody can take vitality and profit from the food that is eaten and digested by another person.
 
Strength produces more strength when put to use. By working tenaciously for his own enlightenment and salvation, the seeker will find his inner power of concentration and capacity for attention expanding. And this will develop in him intuition, insight, and intelligence of a superior order, which, when put into action, will continue mysteriously to germinate and augment and give birth to further wisdom on a still higher plane.
 
The more one does, the more one will be capable of doing; and the less one does, the less one will be able to do. If, through his perseverance and ardent efforts, the seeker finally attains some degree of enlightenment and realizes the nature of his True Being, then, whenever moments of self-forgetfulness occur and he suddenly “comes back” to himself again (remembering, that is, to turn his look inward to the presence in him of this enigmatic, impartial, and silent “Spectator”), he will invariably find that this mysterious and luminous aspect of his consciousness is always there, ever-glowing and lighting up his being with its effulgence. In fact, it has been there unceasingly and has never at any time abandoned him. If, on certain occasions, he may have thought it was absent, it is only because he himself had turned his gaze away from it, and had forgotten it.
 
After some time the aspirant will be surprised to find on looking back that, paradoxically, even these periods of “forgetfulness” had their place and meaning in the scheme of things to help him rise to the higher planes of his being. For he will not have failed to notice that (apart from the outer problems and pains this self-forgetfulness brings with it), each time he loses the awareness of his existence, and his attention and interest are once more drawn away from him to be wasted in fruitless reveries and activities, he suffers from a terrible emptiness and solitude in the depths of his soul. He will then begin to see clearly that the only moments he is truly conscious of existing, and has a feeling of the fullness of himself, are the moments when his look is once more turned inward toward the light of his higher nature. Afterward, he will find that, whenever he sinks again into his habitual state of oblivion, it will not be a state of such total forgetfulness as before—because, during such moments, he will experience a curious and unaccountable feeling of being ill at ease. If he is sensitive enough to recognize this condition in himself quickly, he can then turn this strange and uncomfortable feeling into yet another means or reminder to disentangle himself from whatever had so uselessly absorbed him, and to turn back forthwith to the awareness of his higher being and true life, dwelling wakefully in the peace of his celestial inner abode.

Lecture starts at 3:45
 

I doubt anyone will count 12 breaths at the same time because like you say that would jeopardize the one pointedness. I think the point they are trying to convey is if one can sustain the one pointedness for roughly 12 breaths or more then you can conclude that you slowly learning to meditate even though it may be a very short duration.

If we were to use the same argument one could say by using a mala you are also not completely one pointed because mental effort is going to be required to instruct your hand to move to the next bead which itself is a distraction.

Its just different ways of encouragement and getting us motivated.

Once you start enjoying the experience then all times and counts will vanish because the anand is the attraction.

I agree he is probably referring to the state of Sunn Smaadh. Sant Waryam Singh / Sant Isher Singh ji also refer to similar voids that need to be crossed. I will try and dig out the relevant passages.
This diagram is my attempt in trying to understand the path as described by Bhai Sewa Singh Ji Tharmala via Gurbani and how the mind has to cross these stages. (It still might be wrong but it what I understand at the present time). From the stages of Sunn "Naam/Shabad" pulls you out carries you across.

Mind is stuck in thoughts of TreGun Maya (Rajo Gun, Tamo Gun and Sato Gun) Tregun/Thoughts/1st Bhavsagar is crossed with the aid of the Gur-shabad/Gur-mantar When trying to exit the Tregun maya one will have to cross the 5 elements (Air, Water, Fire, Earth, Space). 5th, Space is also known as the beginning of Sunn. One eventually enters Nij Sunn where one has to wait. Eventually a loud Shabad/Blast manifests. If one can latch onto this blast with their surti then they are carried across into Anhad Sunn (realm of panj shabad). The Sunn stage is a difficult to cross as one call fall back into dreams or hallucinations (2nd BhavSagar). From Anhad Sunn the sounds eventually merge to form a single tone called Naam/Naad. With pure clean surti/consciousness attached to this Naam/Naad one eventually merges with Waheguru  
 

Yes, I agree with you. It is a very sad reality, indeed. Sometimes, the best we can do is bring about awareness, but people believe what they want to believe. As I gain more and more experience, the more I realise how helpless we are as individuals, sometimes. We are forced to witness all these horrible acts and can do nothing about them. The corrupt rule, the masses follow like sheep, revering them as if they are superhuman. People who oppose the corrupt rule are looked down upon. 
Yes, I agree regarding the Huddersfield grooming case- these people who represent the community don't care at all. It's utterly disgusting! We, as a community are experts at ignoring such sensitive issues. 
I agree with you on your last point as well. An inferiority complex among our people is quite a problem. Would you put strict parenting or a lack thereof into the equation as well? I've seen kids in relationships without their parents having a single clue about it. It's heartbreaking to see the types of things kids get to behind their parents' backs, including drugs and stuff.  But yes, keeping up with the times and trying to look cool has certainly taken a backseat to morals and family among our youth. It's detrimental to our future as they are our future. I think the best thing our community can do is focus on the youth, before it's too late. 

Here is a app i found for Sri Sarbloh Granth Sahib Ji on google app store.
Here is the screenshot i took

Waheguru ji 🙏🏼
 
Veer ji I hope I’m not asking too much, but a request if you can upload all the Baanis from Gutka Sahib - onto PDF for us all thank you - Puraatan ravaita anusar nitnem sundar gutka 
Chaupi Mahakaal Akaal Ji Ki Ustat
Sri Bhavani Ustat
Kavach
Aarti Artaa Aarti - Sri Sarbloh Granth
If you can upload all the Baanis from the Gutka Sahib will be of great help Veer ji 

No veer ji sarbloh baanis are now being published seperately you can get these pothis from tarna dal gurmat vidyala in chabba pind

Here is a image of the bani i found today while browsing youtube and facebook.
 
Original credit goes to this site page.
 
It would be nice if someone could read out whats written for the non punjabi readers as myself as i use english roman text.
 
https://m.facebook.com/photo.php?fbid=2458680180830123&id=100000644940589&set=p.2458680180830123&source=47&ref=m_notif&notif_t=feedback_reaction_generic
 
 

Yes, I agree with you. It is a very sad reality, indeed. Sometimes, the best we can do is bring about awareness, but people believe what they want to believe. As I gain more and more experience, the more I realise how helpless we are as individuals, sometimes. We are forced to witness all these horrible acts and can do nothing about them. The corrupt rule, the masses follow like sheep, revering them as if they are superhuman. People who oppose the corrupt rule are looked down upon. 
Yes, I agree regarding the Huddersfield grooming case- these people who represent the community don't care at all. It's utterly disgusting! We, as a community are experts at ignoring such sensitive issues. 
I agree with you on your last point as well. An inferiority complex among our people is quite a problem. Would you put strict parenting or a lack thereof into the equation as well? I've seen kids in relationships without their parents having a single clue about it. It's heartbreaking to see the types of things kids get to behind their parents' backs, including drugs and stuff.  But yes, keeping up with the times and trying to look cool has certainly taken a backseat to morals and family among our youth. It's detrimental to our future as they are our future. I think the best thing our community can do is focus on the youth, before it's too late.