kabbadi_singh

Guru Gobind Singh ji sent his messengers to dhirmal to get back the Aad Granth. When they arrived there and requested the Aad Granth dhirmal got up and angrily said "i will not give it you. I would have given it to someone else but not Guru Gobind Singh Ji. If he is on the gaddi of Guru Nanak Sahib Ji then he should himself by his powers write the Granth down by himself.

The messengers went back and told Guru Ji what dhirmal said. So Guru ji knew if he did not write down the Guru Granth Sahib then people will say what sort of a guru is he. Just like Narada Muni who doubted his guru. Narayana the supreme Purusha had narada muni reincarted in the 84 lakh joons because of him doubting his guru.

At that time there were other Aad granths around. There was one whom bhai banno ji had and one that an udasi sant had.

So Guru ji could have gotten those. But people would have started doubting the Guru. So Guru ji has everyone probably should know Guru Ji recited it and it took nine months and and eight days to complete.

Also the granth that rhe udasi sant had. He had written it down himself. Very beautifully done. He wanted to present it to the Guru. He gave it to nandchand for safekeeping. But when nandchand saw it and how beautiful it was he said i shall now keep it for myself. One day when the udasi sant came to collect it, nandchand would not give it. When the udasi got a chance to have darshan of guru ji he said, i wanted to present it to you. But nandchand now has it and is adamant upon keeping it. Please have a word with him.

So Guru ji summoned him and asked him about the whereabouts of the granth but he lied in front of guru ji. But the guru was antarjami and knew that he lied. He said to nandchand you have not done good you have lied. The guru said because you are greedy whoever reads the granth and does bhog will be blind. (There was a person who read it and did bhog and he was blind from then on).

The granth is in Darauli village 14 km west of Moga (30°48`N, 75° 10`E), in Faridkot district the village is also famous because baba gurditta was born here.

Also this is taken from another site ( Guru Hargobind who stayed here for fairly long periods on more than one occasion. His brotherinlaw, Bhai Sam Das, the husband of Mata Damodari`s elder sister, Mai Ramori, lived in Darauli. The couple were more than mere relations of the Guru; they were his devoted disciples and felt honoured in rendering service to him. Bhai Sam Das had built a new house, but would not occupy it until the Guru had come and stayed in it.

Their heart`s desire was fulfilled when Guru Hargobind and his family arrived at Darauli in 1613. The Guru`s eldest son, Baba Gurditta, was born here on 15 November 1613. The second long stay of the Guru at Darauli, in 1631, ended sadly. Mata Damodari, Mai Ramon, Bhai Sam Das and the Guru`s parentsinlaw, Bhai Narain Das and Mata Daya Kaur, died one after the other within a few days. After performing the obsequies, Guru Hargobind sent his own family to Kartarpur with Baba Gurditta, and himself went towards Bhai Rupa.)

WHO WAS NANDCHAND:

nandchand was a dewan of Guru Gobind Singh he also foughi in the bhangani war

(who fought with his dagger after his sword broke) this is written in Bichitra natak.

Bhai Nand Chand was the masand of Darauli during Guru Gobind Sihgh`s time.

After the Guru Panj mukte (5 liberated ones), who were Bhai Ram Singh, Bhai Deva Singh, Bhai Tahal Singh, Bhai Ishar Singh and Bhai Fateh Singh who took khanda di pahul. then came the following and in the list is Nand Chand: According to the Guru kian Sakhian, in the next row stood Mani Ram, Bachittar Das, Ude Rai, Anik Das, Ajab Das, Ajaib Chand, Chaupat Rai, Diwan Dharam Chand, Alam Chand Nachna and Sahib Ram Koer, followed by Rai Chand Multani, Gurbakhsh Rai, Gurbakhshish Rai, Pandit Kirpa Ram Datt of Mattan, Subeg Chand, Gurmukh Das, Sanmukh Das, Amrik Chand, Purohit Daya Ram, Barna, Ghani Das, Lal Chand Peshauria, Rup Chand, Sodhi Dip Chand, Nand Chand, Nanu Ram of Dilvali, and Hazari, Bhandari and Darbari of Sirhind.

Please forgive this humble moorakh if he has written anything wrong. If i have please correct me.

Here Kam this is the site: http://astrologerjolly.tripod.com/articlegorakh.htm

No shaheediyan this is her personal site. Her is the link: http://www.gurumaa.com/who-is-god-spiritual-questions.php

On Gurumaa's website i found this:

Who is God?

No one! It is just a fabrication and imagination of charlatans to keep man away from his own truth. God is just an idea, a belief created by smart people to fool you, rule on you. There is no God sitting up above in sky. If you ask a pig who is god then maybe that pig will think of some super pig and same goes with dogs, cats, rats, and human beings too assume that God is some super human power thus we have our father in heaven.

God is an imaginary dream created by men so that they can entertain themselves and exploit others. So the priest says that there is Father, holiest of holy, all powerful one who is taking care of this world and will take care of you too, provided you keep the priest happy. Man finds solace in this system, so imaginary god has been given real homes - temples, gurdwaras, synagogues, mosques and so on. God is a fiction, a fairy tale. Every religion has its own and every religion says ours is the best. So there are a lot of gods and gods and a lot of god vendors, retailers who sell you this idea. Don’t be fooled!

If i am correct this means she does not believe in a creator. If i am wrong please correct me.

Gorakh -- O Lord (Svami), you are the Master Teacher (Satguru Gosain), and I am but a disciple: may I put a question, which you would kindly reply to and resent not? To start with, what ideal (lacch) should the disciple put before him? Do tell me for you are the true Teacher.

Macchendra -- Let the unattached (awadhu, avadhuta) live at the monastery (hat) or be on the road, resting in the shadow of the trees; he should renounce desire, cruelty, greed, delusion, and the illusion of Samsar (Kama, Krodha, Lobha, Moha and Samsar ki Maya); he should hold converse (gosht) with himself and contemplate the Endless (Ananta); he should sleep little and eat little. In the beginning the disciple should live thus. Thus speaks Macchendra. [2]

G What should he see, what contemplate, and what treat as the essence (sar); with what should he shave his head and with the knowledge of what should he try to cross (the ocean of Samsar)?

M He should see himself, contemplate the Endless (Ananta), and fix upon Reality as the essence; he should shave his head with (or after receiving) the word of the teacher (Guru ka Shabda), and should cross over with the aid of Divine knowledge (Brahma Gyana). [4]

G What is the teaching (upadesh) of the Guru's order or doctrine (Ades)? Where does the void (Sunya) reside? Who is the Guru of the word (Shabda)?

M The most wonderful (anupam) is the teaching of the Guru (Ades); the void (Sunya) resides within us and Realisation (parcha or parichaya) is the Guru of the word (shabda). [6]

G What is the form (rupa) of the mind (mana)? What is the appearance (akar) of the vital breath (pavana)? What is the direction (disa) of the ten and through which door can the control be effected?

M The void (sunya) is the fore of the mind; the appearance of vital breath (pavan) is invisibility (nirakar); the direction of the ten is unsayable (alekh) and control lies through the tenth door. [8]

G Which is the root (mula) and which the branch (bela)? Who is the Guru and who the disciple; with what essence (tatt) can one go about alone?

M Mind is the root and vital breath is the branch; the word (shabda) is the Guru and attention (surat or surta) is the disciple. With the essence called deliverance (nirbana tat) Gorakhnath wanders about, himself in himself. [10]

G What is the seed (biraja) and what the field (khetra)? What is direct hearing (satvan)? What is true vision? What is Joga and what is the method (Jugti)? What is liberation (mocch)? And what is salvation (mukti)?

M The word (Mantra) is the seed; perception (mati) is the womb or land; and attention (surti) is direct hearing, and discrimination (nirti) is true vision; the ocean (Uram) is Joga and the earth (Dhuram) is the method; light (joti) is liberation and the refulgence (Juala) is salvation. [12]

G Which is the tree without a trunk, and which is the parrot without wings? Which is the dam (palu) without a shore (tir), and who died without death (kal)?

M Vital breath (pavana) is the tree without a trunk; mind is the parrot (sua) without wings; constancy (dhiraj) is the dam without a shore; sleep is dying without death. [14]

G In what house (ghar) is moon (chanda) and in what is the sun (sur)? In what house does Time play music (Tur, a musical instrument)? Where do the five elements (tat) have equipoise (sam rahai)?

M The moon in the mind; the sun in the vital breath; in the void (sunya) Time plays on the musical instrument (tura) and in the house of knowledge the five elements reside in equipoise (sam). [16]

G What is the New Moon (amavas) and what manifests (pariba)? Which or where is the great elixir (maha rasa) and whereto with it do we mount? At what place does the mind reside in the state of self-transcendence (unmani)?

M The sun (ravi) should be treated as the darkest night; the moon should be made manifest; the great elixir of the lower (ardh) should be taken to the upper (urdh); in the heaven within us (gagan) the mind resides in self-transcendence. [18]

G What destroys the bad word (kusabda) and where does the good word (susabda) reside? On what side (mukha) does the vital breath of twelve fingerbreadths reside?

M The good word swallows or catches the bad word and itself resides within (nirantar); the vital breath of twelve fingerbreadths is controlled (rahai) through the word of the Guru. [20]

G Who is the Adiguru? Who is the husband of the earth (dhartri)? What is the home of knowledge (gyana)? Which is the door (duvar) of the void (sunn)?

M The eternal beginningless (anadi) is the Adiguru; heaven (anbar) is the husband of earth; Awake-awareness (Chetan) is the home of knowledge, and realisation (parcha) is the door of the void. [22]

G Through the realisation (parchai) of what is the attachment with the Illusion (maya moha) broken; how can the residence of the moon (Sisihar) be pierced; how is the dam (bandha) applied and how can the body (kandha) be made immortal (ajar var)?

M When realisation (parchai) comes to the mind, attachment to the world ceases; with the control of the working of vital breath the moon (sisihar) is destroyed; the acquisition of real knowledge (gyana) applies the dam and the realisation of the teacher (Guru parchai) gives us immortality. [24]

G Where do mind, vital breath, the word (shabda) and the moon reside?

M The mind resides in the heart (hirdai); vital breath resides in the navel; the word (shabda) resides in the will (ruci); the moon resides in the heaven (gagan). [25]

G If there had been no heart (hirda) where would the mind have rested, composed? Had there been no navel where, would have vital breath rested unmoved? Had there been no form (rupa) where would have the word (Shabda} resided? Without a heaven where would have the moon been?

Without the navel, the air would have resided in the formless (Nirakar); without will, the word (shabda) would have resided (rahata) in the unmanifest (Akula); without the heaven, the moon would have resided in desire (abhika).

G Had there been no night, where would the day have come from? Without the day, where would the night merge? When the lamp is extinguished, where does light dwell?

M Without night, the day would have merged into Sahaj; had there been no day, the night would have passed into (Sahaj); on the extinguishing of the lamp, the light passes into the omnipresent (nirantar); had there been no vital breath, then the body of vital breath (pran purus) would have resided in the void. [30]

G Who is the creator of the body (kaya); wherefrom has light (tej) been created? What is the mouth (?muha or muda?) of Divine knowledge (Brahma Gyana)? How can the Unseeable be seen?

M The Absolute (Brahma) is the creator of the body (kaya); out of truth (sat) has effulgence (tej) been created; the void is the mouth (muda or muha) of Divine knowledge (Brahma Gyana); and through the Sadguru and the disciple realisation my the unseeable be made visible. [ 32]

G How many lakhs (hundreds of thousands) of moons are there in the body?. How does fragrance reside in the flower? Where does the ghee hide in the milk? How does the soul (jiva) conceal itself in the body?

M There are two lakhs of moons in the body; fragrance is the conscious(ness) (chetan) in the flower; the ghee is immanent in the milk; the soul (jiva) is the all- pervasiveness in the body. [34]

G Had there been no body where would the sun and the moon have resided? Had there been no flower, where would the fragrance have been? Had there been no milk where would the ghee have been? Had there been no body, where would the spirit have been?

M Without the body, the sun and the moon would have been omnipresent; without the flower, fragrance would have dwelt in the (Anhad); without the milk, the ghee (ghiv or ghee) would have resided in the void; without the body, the spirit would have been in the Supreme Void (Param Sunn). [36]

G Where do the moon and the sun dwell, where the essence, the root of the word (nad) and the vital power (bind)? Where does the Hamsa (swan) mount up for drinking water? To what place (ghar) do you bring the reversed power (ulti shakti) to rest?

M The moon resides in the upper (urdha) and the sun in the lower (ardha); the essence, the nad(a) and bind(u) dwells in the heart; to the heaven goes the swan (hans) for drinking water, and the reversed power (Shakti) reverts to the Self, its real, original home. [38]

G Where does nad(a) rise; where does it acquire equipoise (sam); how is it made to stand still, and where is it finally merged?

M Nad(a) rises from the Unconditioned (Avigata); gains equipoise in the void; you can stop it through the vital breath and it vanishes, unites with the Formless (Niranjana). [40]

G If the nad(a) sounds not, if the power acts not, if the heaven is not there to draw our hope, were there neither nad(a) nor bind(u), then where would the man of vital breath (Prana Purusha) reside?

M Nad(a) sounds, bind(u) moves; the heaven (gagan) attracts desire; but were there neither nad(a) nor bind(u) then breath would reside in the omnipresent (nirantar). [42]

G When form dissolves and the Formless remains, when water becomes air, when there is neither sun nor moon, where does the Hamsa dwell?

M The Sahaja hans(a) resides after the play in the Person of the void (Sunn hans); when the form becomes Formless then the spirit (hans) resides in the Supreme light (Param Joti). [44]

G What is the root (mula) of the rootless (Amul)? Where does the root reside? Who is the Guru of the goal (pada)?

M The void is the root of the rootless; the root resides in the omnipresent (Nirankar); the Guru of the goal is liberation (Nirban). [46]

G Where does the vital breath (prana) rise? Wherefrom does the mind come? How is the speech (vacha) born and where does it dissolve (viliyate)?

M The birth of the mind is from the Formless (Avagat), the vital breath from the mind, and speech from the breath; speech is dissolved in the mind. [48]

G Which is the lake and which the lotus? How can we ward off Kal(time or death)? How can we reach the Unseeable, Unreachable (Agochar) world?

M Mind is the lake and air is the lotus; by becoming upwards-faced (Urdh-mukhi) you can ward off Kal; through knowing the lower and the upper one my become one with the Unknowable (Agochar liv lahai). [50]

G Which is the difficult, and which the easy; what is union (sandh), and through what nerve centre (chakra) can the moon be made stable? How can the conscious mind attain to self-transcendence?

M The Pure (Anila) and the Stainless (Vimal) are the difficult and easy forms of union (sandh); the dam is to be applied above the chaki nerve-centre (chakra); the always-awake can attain to self-transcendence (unmani). [52]

G How came about birth? How did the first consciousness begin (ad ki surat)? How was I born?

M As oil is in the sesame seed, as fire is in the wood, as fragrance in the flower, so too resides the spirit (devata) in the body (deh). [54]

G What drives ahead the conch-like (sankhini)? Where does the elixir in the arched vein (banka nala) go? As the breather goes to sleep, where does the vital breath (prana) in the body (pinda) side?

M True spontaneity (sahaj subhai) can drive the conch-like (sankhini); the arched vein (banka nala) resides in the navel; as the breather goes to sleep; the vital breath in the body resides in its own shadow or resides undivided (api chhaya or aparchhinna). [56]

G At what nerve centre (chakra) is the moon stabilised? At what nerve centre (chakra) is the union or penetration (sandh) applied? What nerve centre (chakra) controls (niredha) the vital air? What centre (chakra) imparts knowledge (pramodh) to the mind? At what centre (chakra) should attention (dhyana) he centred (dhariye)? At what centre (chakra) should one rest?

M The higher (Urdh chakra), the lower (Ardh chakra), the Pashchima (west) centre, the heart centre, the throat (kantha) centre the Gyana (Agya) chakra.

G Which is the garden, the town and the mandal? In which city is the Guru? If I forget it, how am I to cross over?

M Whoso gives up speech has achieved the void of the manifoldness (maya sunn): in contemplating that, one rises above good and evil; by an understanding of Shiva and Shakti, one may attain to self-transcendence (unmani). [60]

G By what stalk of the lotus (nala) can the liquid (Siva) be drawn up? How does the soul (jiva) drink it? How can one residing in the womb of the mother, drink the elixir?

M It is collected through the Shankhini Nadi; the soul (jiva) resides in the Sushumna nadi; while residing in the womb of the mother he drinks it through the banka nala. [62]

G What is the house (graha) and what the habitation; in what womb does he remain for ten months? Through what mouth does he drink water and through what mouth, milk? In what direction was the body born?

M The Pure, the Formless (Anil) is the house (graha) and the Unconditioned (avagat), the habitation (has); in the womb of the Beyond (Atit) he remains for ten months; through mind he has water and through vital air (pavan) he drinks elixir or milk (amrit); in the direction of Omkar the body takes birth.

G In what void (sunn) is he born? In what void (sunn) is he absorbed?

M He is born in the Sahaja Void and the Satguru gave him instruction at the void of nearness (Samip Sunn); he then got absorbed in the void of unattachment (Atit Sunn). He then explains to you the essence of the supreme void (Param Sunna). [88]

G How can one attain to Samadhi? How can one get rid of the disturbing factors (upadhi)? How can one enter the fourth (Turiya) state? How can one make one's body (kandh) changeless and deathless?

M The young person (bala) enters Samadhi through the mind; he gets rid of the disturbances through the vital breath (pavan); he acquires the fourth state (Turiya) through attention (surat) or realisation (Gyana) and through obeying, turning to, the Guru (Guru mukh) he attains to immortality. [68]

G Who sleeps, who wakes, who goes to the ten directions? Wherefrom does the vital breath arise? How does it bring sound from the lips, throat and the palate (talika or taluka)?

M The mind, or the absorbed (liv) sleeps; the vital breath or the conscious (chetan) awakes; imagination (kalpana) goes out to the ten directions. From the navel the air arises, it rises and produces sounds from the lips, throat and the palate (taluka). [70]

G What is the conscious? What is the essence (sar)? What is sleep and what is death? By realising what (parchai) does one sustain the elements (tat)?

M The light (Joti) is conscious; fearlessness is the awakened essence. Waking is birth and sleeping is death; the five elements dwell in light. [72]

G Who speaks, who sleeps; in what form does he seek himself? In what form does he remain the same through the ages?

M Word (shabda) speaks; attention (surat) sleeps; he seeks himself in an Unseeable (adekh) form and in the Form without Form he remains the same through ages. [ 74 ]

G How does the mind acquire virtues? How does the vital air come and go? How does the fountain (nihjar) rise from the moon and how does Time or Death (kal) go to sleep?

M In the heart (hirdai) the mind acquires the many virtues; in the navel the vital air starts its coming and going (Avagavan); contemplating itself (apmukhi) he makes the fountain play; contemplating itself Time or Death goes to sleep. [76]

G At which void (sunn) does light reverse; from which void does speech arise; which void is the essence of the three worlds; through which void can one cross over?

M The void of eagerness, the void of fearlessness, the void of self-mastery, and the void of detachment. (Urga, Anbhai, Prabhu, Atit). [78]

G Where does hunger arise and where food? Where is sleep born and where death?

M From desire (mansa) arose hunger and from hunger, food; from food sleep and from sleep, death. [80]

G At which lotus does the Hamsa (hans) inhale and exhale (sas, usas); at which lotus does Hamsa rest; at what lotus does he perform worship (puja) and at what lotus does he see the Unseeable (Alakh)?

M The navel lotus, the heart lotus, the centre (madh) lotus, the lotus Beyond (Achint). [82]

G What is truth? Do tell me, please, O Guru Pandit. What is the condition or direction of the mind and the breath? How can one swim across (the ocean of Samsar) with their help?

M Progression from mere seeing, to divine or spiritual perception (dibya drisht); from knowledge (gyana) towards realisation (vigyma); the teacher and the pupil have the same body; if realisation (parcha) comes, then there will he no straying or return. [84]

G Wherefrom do inhalation and exhalation arise? Where does the Param Hans reside? At what place does the mind reside constantly stable?

M They rise from the lower (Ardh); at the higher (Urdh) the Supreme Swan (Param hans) resides; in the Sahaja Void the mind is ever in equipoise. In the realisation of the word (Shabda parchai) the mind remains in equipoise. [86]

G How should one come, how go; how to collect oneself and remain absorbed; how can one stabilise one's mind and one's body?

M He should come and go in the void and in the void (sunn) he should collect himself and remain absorbed; in the Sahaja Void the body and the mind remain unchanged. [ 88 ]

G Where does Shiva reside and where Shakti? Where resides vital breath (prana) and where the embodied being ( Jiva) ? At what place can one have the realisation of them?

M At the lower (Ardh) resides Shakti and at the higher (Urdh) Shiva; inside resides vital breath (prana) and further inside the embodied being (Jiva); by going still further in, one may attain to a realisation of them. [90]

G How should one sit and how walk, how speak and how meet; how should one deal with one ' s body?

M He should sit, walk, speak and meet awake and aware (surat mukh); with his attention and discrimination (surat or nirat) thus handled, he should live fearlessly. [92]

G What is the word (shabda); what is attention (supat); what is discrimination (nirat)? What is the dam? How can one remain stable amidst duality?

M The Beginningless, the Soundless (Anahad) is the word; right awareness is attention (surat); independence (niralanb) is discrimination (nirat); let him apply the check; he will then live as Unity amidst Duality. [94]

G Who can tread a path without feet? Who can see without eyes? Who can hear without ears? Who can speak without words?

M Contemplation (vichar) can tread without feet; discrimination (nirat) can see without eyes; attention (supat) can hear without ears; the Soundless (Anhad) can speak without words. [96]

G Which posture (asan)? What knowledge (gyana)? How should the young disciple (bala) meditate (dhyan)? By what means can he enjoy the bliss of the Unconditioned Being (Avagata)?

M Contentment (santokh) is the posture (asana); contemplation is the knowledge (gyana); he should try to rise above his physical being in (or for) his meditation; through carrying out the behest of the Guru he can have the joy of the Unconditioned Being (Avagata). [98]

G How to have contentment and contemplation and meditation that goes beyond the physical? How can I bend my mind to them?

M Contentment comes from fearlessness (nirbhai); thinking from avoidance of attachment or realisation (anbhai); he should meditate within his body to rise above the body; by turning to the Teacher (Guru) one can bend one's mind to them. [100]

G What is the cleansing (Dhoti)? What is conduct (Achar)? Through what recitation (Japa) does the mind come to rid itself of restless thoughts (Vikaras)? How can one become unattached and fearless?

M Meditation is purification; right thinking, discrimination leads to right action; through the Ajapa Japa ( = Ha Sa) the mind rids itself of restless thoughts; by becoming unattached one can become fearless. [ 102]

G Who is the Omkar and who is the Self (ap); who is the mother and who is the father? How can the river (darya) enter the mind?

M The word (Shabda) is the One (Omkar); light (Joti) is the Self; the void (Sunn, Surat) is the mother and consciousness (Chit or Chaitan) is the father; steadiness (nishchai -- without anxiety) causes the river to flow in the mind. [ 104 ]

G How can one carry out true living (rahini) and how can one carry on meditation? Where is the immortal elixir? How can one drink it? How can one keep the body for ever?

M By turning to the higher (Urdha) or the mind, you can attain right living; by turning to Shakti you can achieve right meditation; by turning to the heaven within (gagan) you can have the elixir of immortality (Amirasa) and by turning to conscious activity (chit) you can drink it. By relinquishing desire, one can gain the immortal body (bidehi rahai). [106]

G How should one come and go; how can one defeat death? How can one reside in light?

M One should turn to Sahaja; one should go by turning to Shakti; by becoming wingless one can eat away death; one can always reside in light by being without breath (niswasa). [ 108]

G What is body, what is breath; what Person (purukh) should I meditate upon? At what place does mind transcend Time?

M Air is the body and the mind is the breath (force); we should meditate on the Supreme Person (Param Purukh). In Samadhi the mind goes beyond the reach of Time. [110]

G Which is the key and which is the lock; who is old and who is young (bala)? Where does mind remain awakened (chetan)?

M The wordless (nih-shabda) is the key and the word (shabda) is the lock; the unconscious one (achet) is old; the conscious one is young; mind in self- transcendence (unman) is ever aware (chetan). [112]

G Who is the practitioner (sadhak) and who the perfected (Siddh)? What is illusion and what is magic? How can one drive away deception from one's mind?

M Attention is the practitioner and the word is the adept; "I am" is the illusion (Maya) and "he is" is the magic (riddh). To destroy deception or duality one should reside within. [114]

G Which is the mould, and which is the calx of tin? Which is the ornament and how may it be beautified? How should self-transcendence (unmani) reside changeless with that?

M Knowledge (gyana) is the mould; vital breath is the calx (beng); light is the ornament which makes it beautiful; self-transcendence (unmani) should reside with That steadfastly, unchangingly. [116]

G Which is the temple and who is the god (deva); how to worship it? How should one reside there with the five unholy ones?

M The void is the temple; mind is the god; one should serve Him by being within (nirantar); with the five one should reside in self- transcendence (Unman). [ 118]

G Which is the temple, which the door; which is the image and who is the Unfathomable (Apar)? By what method of worship can the mind transcend itself (Unman rahai)?

M The void is the temple; Shabda is the door; Light is the image; the Flame (Jvala) is the Unfathomable (Apar); through turning to the form of the Formless (Arupa) or to the Guru one can reside self-transcendent, or fathom the secrets. [120]

G Which is the lamp and which is the light? What is the wick wherein the oil resides? How can the lamp be made inextinguishable?

M Knowledge (Gyana) is the lamp; the word (shabda) is the light (prakash); contentment (santokh -- santosha) is the wick in which the oil resides; one should destroy duality and be without partiality (akhandit). [122]

G What goes slow and what goes fast? Who revolves and what is the find? In what place can one be fearless?

M Steadiness of mind (dhiraj) goes slow; restless thought (vikara) goes fast; surat (attention) revolves (phurti) and truth (sar) is the find. [124]

G Who is a Yogi? How should he live in equipoise? Who is an enjoyer (Bhogi) and how should he acquire? How does pain rise out of pleasure and how can one patiently suffer pain?

M Mind is the Jogi; let him live in self-transcendence; the great elixir will come to him and he will enjoy all pleasures; in that elixir is the indivisible (akhandit) pain; the word (shabda) of the Guru secures the patience to suffer it. [126]

G Which is the self (Atma), what comes and goes? Which is the self, what is absorbed in the void? What is the self, what stays changeless in the three worlds? By knowing whom can one become one of the fifty-two heroes (bavan bir)?

M The self of vital breath (pavan atma) comes and goes; the mind-self is absorbed in the void; the knowledge-self resides unchanged in the three worlds; by knowing (parchai) the Guru one becomes one of the fifty-two heroes. [128]

G What is the life (Jiva) of the mind? What is the support (besas) of that life (jiva)? What is the basis of that support? What is the form of the Brahma?

M The life (jiva) of the mind is the vital air and the support of the embodied being (jiva) is the void; the basis (adhar) of that support (besas) is the form of Brahma (= Absolute); and the form of the Brahma is unthinkable (Achintya). [130]

G Through which centre can one make one's body immortal? Through which centre can one attain to the Unknowable dam (Agochar bandh)? Through which centre can the Hamsa be liberated (Hans nirodh)? Through which centre can the mind be instructed? Which centre gives pleasure? Which centre brings on the Samadhi?

M The anus (Mula) centre; the penis (Guda) centre; the navel (Nabhi) centre; the heart centre; the throat centre and the head (Nilata) centre. He who knows the meaning of these six chakras, he is the Cause, he the Deva. [132]

He is a Yogi who controls (sadhita) the mind and the vital air (pavana); he is not stained by evil. He is not seized of merit. [133]

Enjoy reading this

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:evil: [glow=red:decce3df19]Lingam and Yoni in Sanskrit means the male and female sexual organs respectively. Hindus are allowed to worship anything - including sexual organs. It is not unknown for them to name their children as Shiva Lingam (God Shiva's sexual organ) or Rama Lingam (God Rama's sexual organ), (in some places in Karnataka, the gods demand both male and females to pray naked together[/glow:decce3df19]

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[fade]According to the Ramayana, the Aryans (Brahmins) used to drink liquor (nine different kinds), eat beef, marry many wives and prostitution was an accepted way of life amongst the priests and gods.

"Sura" means alcoholic drink. All the Aryan gods drink "sura" and hence they are called suras as against a suras wo don't drink. Ravana was an asura. Periyar E.V.Ramaswamy, a great Hindu leader of Tamil Nadu, was a worshipper of Ravan because Ravana was a Dravidian.

Ramanaya also recounts the story of king Dasaratha who, in order to have a baby son, made a big sacrifice (yagam) of sheep, cattle, horses, birds and snakes. He then delivered his three wives Kaushaliya, Sumatirai and Kaikeyi to three priests. These holy men, having fully satisfied their carnal desire, returned the ladies to the king. By this means, the king was able to have three sons-Ram, Lakshman and Bharat (Bala Kandam, Chapter 14. For more details on yagam, refer to the book "Gnana Surian", published by the kudi Arasu Press.)

Does it mean Rama was born to a Brahmin?

The Ramayana tells us much about the unlawful relationship of incest but we do not feel it appropriate or decent for ut to go in details (Please refer to Aranya Kandam, chapter 45 verses 122, 123, 124, & 125).

The following Aryan practices will reveal how immorality and indecency are sanctified in the name of Hinduism.

Like ghosts, man kills the beasts and eats carrion - the forbidden eat.

( Tilang, Fifth Mehl, First House panna 723)

Even the works of Bhai Gurdas ji which are considered the key to the Gurbani, also clearly forbids meat eating:

_ _

If Putna received deliverance (there was mystical reason for it but her profession) poisoning others was not good. Similarly, if the butcher (Sadhna) received redemption (it was due to mystical reason, however, his profession was not good). As such one should not have any misconception with regard to killing of living beings.

_ _ _ _

[According to Bhagwat Puran, Putna tried to kill the newly born Lord Krishna by smearing poison on her suckling nipples, but the baby Krishna gave a bite on her breast whereby the poison penetrated into her blood and proved fatal for her. It is believed she got salvation thereby. Similarly Sadhan was a butcher by profession. He became a true devotee of IK Oankar by virtue of which he got salvation. His verses are also included in Sri Guru Granth Sahib Ji.]

Here is a picture of Gyani Thakur Singh Ji:

http://www.sarabsanjhigurbani.com/products...mp;raghieid=315

Such persons who eat meat obtained by killing innocent animals, have been referred to as evil spirits or demons or witches in Sri Guru Granth Sahib Ji:

Hence, in light of Gurbani, there remains absolutely no doubt, and there can be no two opions about the prohibtion of foods obtained by killing other animals. Gurbani has also clearly decreed that even eating simple and ordinary food obtained through falsehood, deceit, subterfuge, deception and through wrongful possession is equivalent to eating a corpse. Guru or Pir will only help if one refrains from such foods obtained through wrongful means which are as bad as carcass.

hak paraa-i-aa naankaa us soo-ar us gaa-ay.

gur peer haamaa taa bharay jaa murdaar na khaa-ay.

(Nanak) another's right is swine for him (i.e. the Muslim) and cow for him (i.e. the Hindu). The spiritual guide/prophet shall stand surety only if one does not eat carrion.

The acts of falsehood and wrongful possesions, have been regarded equivalent to eating of carrion. Thus doubtlessly the food obtained from dead bodies is definitely condemned and prohibited. Whether the animal slaughtered is a pig or cow; whether the beast is killedwhile reciting Kalma or Sat Sri Akal; with a knife or Kirpan; in a slow process (Halal) or with a single stroke (Jhatka) it becomes a corpse (i.e. Murdar) after it is devoid of life. When taking possession of things belonging to others by force or unjust means, is considered equivalent to eating of a dead body, if falsehood has been equated with eating of a carrion, then how can meat actually obtained from the dead bodies, be considered permissable to be eaten? How can the eater of such a food expect to get the bleesings of the Guru or Pir especially when one is openly and brazenly not only himself acting against unequivocal fiat of the Guru but also is propagating his erroneous way of thinking amongst others on the pretext of Gurmat? Such a person is guilty of bringing bad name to the faith he is following.

kabeer bhaaNg maachhulee suraa paan jo jo paraanee khaaNhi.

tirath barat naym kee-ay tay sabhai rasaatal jaaNhi. ||233||

Kabeer, those mortals who consume marijuana, fish and wine

- no matter what pilgrimages, fasts and rituals they follow, they will all go to hell. ||233||

(Salok Kabeer Jee, page 1377)

kabeer khoob khaanaa kheechree jaa meh amrit lon.

Kabeer, the dinner of beans and rice is excellent, if it is flavored with salt.

hayraa rotee kaarnay galaa kataavai ka-un. ||188||

Who would cut his throat, to have meat with his bread? ||188||

(Salok Kabeer Jee, page 1374)

It is, thus, clear that the consumption of hemp, fish and liqour etc., negates even the good deeds done by a person and degrades him mentally into a state of wretchedness. At the same time it has been made clear that eating simple ordinary food for subsistence and maintenance of the body, enhances one's energy or inclination for Nam-Simran as well as keeps the body healthy. When such ideal foods are available in plenty, why would one commit cruelty by killing other living beings for food?

Dynamic Banda and all sangat please give references from gurbani and other sources saying eating meat, bhang, and alcohol is alright to take.

Let us compare.

I am not stopping everyone from eating meat i cannot do that. People will go on eating meat. I just want to say it is against Gurbani. If people want to eat meat let them, it is their freedom of choice brother.

RE: ARGUMENT NO. 1

The meat-eaters of the Sikh community generally assert that ther is no restriction on any kind of eatables in Sikhism. To eat or not to eat meat, is left to the discretion, choice or taste of each individual. This assertion is absolutely baseless. According to the Sikh Way of Life, only those types of food are permitted, by eating which both, body and mind become healthy and fully developed which would help in enhancing their capacity to do sewa and Simran.

All the foods and stuff, whose use makes the body and mind lethargic, e.g. tobacco, poppy, hemp, opium, liquor etc., or which are obtained by torturing and killing other living creatures and makes both the body and mind cruel as well as perverse, are clearly prohibited according to Gurbani:

(4) If killing of the chicken, goat, partridge, quail, etc., is considered as slaughter of living beings, then the other most common eatables like wheat, beans, milk, water etc., also contain living organisms. Therefore, those who eat these foods, cannot escape this blame too.

(5) Those who do not eat meat, become cowards or chicken-hearted.

(6) Meat is a very nourishing food that makes one healthy and robust.

Let us, now, examine each of the above-mentioned reasonings in the light of Gurbani.

(3) In old Sikh literature there is no mention of any restriction on eating meat. Rather meat has been mentioned therein as one of the foods prepared in the Langar in times of the Gurus themselves.

(2) In Sikhism the only restriction is on eating meat obtained by killing the animal in Kosher fashion i.e. the Muslim method of killing the animal while reciting KALMA (the Muslim holy formula). As against this, there is permission in Sikhism to eat meat obtained by killing the animal by Jhatka i.e. with one stroke while reciting 'Sat Sri Akal' (the Sikh holy formula).

GENERAL ARGUEMENTS IN SUPPORT OF MEAT-EATING.

Those who support the religiosity of meat-eating in Sikhism generally offer the following arguements:

(1) In Sikhism there is no restriction on eating any food. To eat or not to eat meat, depends on one's own personal preference and taste. According to Gurmat, the only criterion for selection of food to eat, is that the food chosen should not cause disease to body and not result in pollution of the mind. In support of this reasoning they cite the following quotation from Gurbani by changing the actual wording to suit their interpretation:

baabaa sa khaanaa khusee khu-aar.

jit khaaDhai tan peerhee-ai man meh chaleh vikaar. ||1|| rahaa-o.

Note : Instead of Sa in the first line, the word actually used in Gurbani is hore.

I would love to Hari, but i do not know how to.

If you know a way please tell.

Thus the gist of the whole discussionis that by attributing the sole responsibility of the wide-spread use of the liqour and meat amonst the Sikhs at large to illteracy among majority of Sikh masses, we are side-tracking the main issue. It is definitely the Sikh religious leadership who is responsible for this state of affairs because majority of them addicted to these vices, are propagating the same deliberately.

Just like mis-nomer of KarahPrasad, some hemp-loving people have given the mis-nomer of Sukh Nidhan (Treasure of happiness) to hemp and liquor has been given the mis-nomer of panj Ratni (i.e. admixture of five precious elements) meaning most precious drink. In this way they are following the practice of Vam Margis (Vam Marg is a so-called religious cult of the hindus wherein meat and liquor are considered as auspicious foods and unrestricted sex has religious sanction).

However, such repugnant practices have no place in the Khalsa Way of Life. By giving a virtuous and attractive name to a despicable thing, its vicious nature cannot be altered. Those who resort to contemplitible practices, not only hoodwink others but also befool themselves in doing so because their explanations are based on absolutely false notions which like wall of sand are sure to collapse:

Falsehood cannot equal the truth by any means.

(Bhai Gurdas Ji, Var 34, Pauri 21)

Even if the falsehood is concealed under beautiful cover, it cannot remain hidden. Falsehood ultimately fades away.

"Falsehood shall ultimately fade away, (Nanak) while truth remains ever-green."

(Var raamkalee, mahalla 1, panna 953)

In the congregation of the Gursikhs, some devotees bring sweet eatables, some bring Mahan Prasad(most sacred food i.e. Karah Prasad) and some invite Gursikhs to celebrate Gurpurbs.

(Bhai Gurdas Ji, Kabit 309)

Sugar, ghee, flour, water and fire, when all combined, the resultant product becomes KARAH PRASAD i.e. food comprising of five blissful ingredients.

(Bhai Gurdas Ji, Kabit 124)

They bring new earthen pots filled with water (for free service of drinking water).

(they also) bring MAHA PRASAD (i.e. KARAH PRASAD) for serving (in the Sangat).

(Bhai Gurdas Ji, Var 20, pauri 10)

WIDE CONSUMPTION OF LIQUOR AND MEAT AMONG THE SIKHS-WHOSE FAULT?

It is very strange that the sikh community, for whom the highest moral standards have been set by the Gurus, sizeable number out of it has not been able to escape these vices. This has resulted in the downfall of Sikh Society socially and morally. The eminent leaders of the community on the so-called illiteracy and lack of education in the masses in general, especially in the remote areas. To some extent it may be true. However, the one greatest reasdon is that the majority of the religios preachers and other important people engaged in the propagation of the Sikh faith, are themselves victim to these vices. Hence they started propagating openly that these are not prohibited in the Sikh religion. Some seemingly virtious people have even gone to the extent of making offerings of meat and hemp before Guru Sahib and praying for acceptence of the same and then distributing it as Prasad or the Blessed food. If someone doubts the authencity of this statement, one may go even now and witness this practice on the occasion of Hola Mohalla at Hazoor Sahib Nanded, and Sri Anandpur Sahib. It is being done openly. Some people have even gone to the extent of declaring that one who does not eat Mahan Prasad (i.e. meat) is not a sikh. It is a sheer perversity to give such a revered name of Mahan Prasad (i.e. most auspicious food) to this blasphemous, abhorred and filithy material. As against this, in the sikh tradition as well as in the old Sikh literature, the word Mahan Prasad has been used to denote the most sacred and sanctified food i.e. Karah Prasad.

Similarly, when a sikh combs his hair, it doubtlessly results in the removal of some broken or dead hair, but despite all this he is not considered an apostate but is considered a devotee who strictly follows life in accordance with the Gursikh Code of Conduct. As against this, one who cuts his hair just to follow the general fashions prevalent amonst others, becomes immediately an 'Apostate'. Literally speaking fall of hair is there in both the processes but the underlying intention is definitely different. In the former case, the intention is to respect the Keshas and in the latter it is a disgrace to them. Likewise is subtle difference between meat-eaters and non-meat-eaters.

The following couplet from Gurbani brings forth this difference even more clearly, by stressing the need of eating food-grains etc., and at the same time, questioning the eating of animal flesh by humans:

"Kabir, sublime is the food, rice and pulse mixed with delicious salt.

Instead, who would like to have his throat cut (in future life) by eating flesh-foods obtained by hunting the animals?"

(Salok Kabeer Ji, panna 1374)

Thus, the conclusion derived from the above couplet of Gurbani, is explicitly clear. One may or may not accept it. Amazingly, when the meat relishers are not able to find any justification in their favour from Gurbani, they put forward other questionable and vaque arguments to achieve their objectives. They say that all these quotations from the gurbani which condemn eating of meat, are authored by Bhagat Kabir Ji only. In their zeal, they forget that the entire Gurbani enshrined in Sri Guru Granth Sahib has the status of, regardless of its authorship, The GURU. It either emanated from the Gurus themselves or from the Bhagats, Bhatts and other devotees of God who had reached the highest state of God-realisation, and their works have gained approbation of Guru Sahib who then incorporated the same in Sri Guru Granth Sahib. Thus, it is imperative for every sikh to accept the whole Bani contained in Sri Guru Granth Sahib as the Whole Truth and nothing but the Truth.

MEAT AND OTHER FOODS

Meat-eaters further argue that even those who are strict vegetarians, commit homicide while eating grains etc., because all these foods also contain live organisms. This arguement also is rendered absolutely baseless and off the mark when analysed in the framework of Gurbani's guidelines.

Sikhism is a way of life which enjoins neither total attachment nor total detachment. It belives in a life of equipose i.e. internal detachment in an environment of attachment. Food has been provided by the Creator/Sustainer and it must be eaten to sustain life and not merely to satisfy one's palate. One has to take food to enable one's body to do Nam-Simran and bring one's life to fruition. Verdict of Gurbani favours such use of food:

From the primal Lord wells up the corn etc.,

With the energy generated by foodgrains in the body, can the recitation of the Nam be possible.

(Gond Kabeer Ji, panna 873)

One who eats food-stuffs (i.e. grains etc) cannot be considered a killer at all, just as a married family man remains a religious person in spite of bonafide sexual indulgence wth his wife in exercise of the creative energy bestowed upon him by the creator for continuity of human generation. That is why married way of life has been classed as topmost among other ways of life. On the other hand, if an unscrupulous man takes recourse to adultery, and yet claims parity with a married man, his claim is farcical and sheer non-sense. The difference between a meat-eater and grain- eater is the same as between a religiously married man and a profligate person.