Arsh1469

@seattlesingh imagine naam mala from kanth to navel chakra. When Inhaling say wa @kanth , he @hirda , exhaling with gu @navel and finally ru @kanth .
Personal addition: i usually imagine wahe on right going down and guru going up on the left.  It helps if you keep 108 beads simran mala holding /aligned at heart level.  I try not to rush and trying hard to focus. 
@paapiman cold showers are surely helpful. I was on medication for long time,  i stopped taking it about 4 years ago. Now it is not that bad,  i am trying to focus on naam simran when doing chores or free. Thanks for your advice bro. 
For anyone who is in the beginning stage,  just start it.  You won't be able to do it properly in the beginning days,  just carry on with mistakes or missing days.  Soon it would become your habit. 

Know for surely that i am in the right track,  feeling good,  content,  simran helps me beat PTSD , i am having less flashbacks these days.  Don't want to waste time chatting. 
Still struggling to wake up early,  kalyug working on me in the early hours. 

This might help? 

More instances:
-  Ninth master and the haveli in Delhi
-  Tenth master and a Sikh woman (who ate something, which affected her)
-  Srimaan 108 Sant Baba Mahaharnaam Singh jee Maharaaj Bhuchonwale (Guru of Baba Nand Singh jee) and a peer (mystic), who used to convert people using his powers.
-  Srimaan 108 Sant Baba Mahaharnaam Singh jee Maharaaj Bhuchonwale saving a Sikh from a curse of a peer (mystic)
-  Srimaan Sant Baba Nand SIngh jee Maharaaj Kaleranwale and a demonic wolf
-  Srimaan Sant Baba Harnaam Singh jee Rampurkheraywale and a Tantrik, who sent some evil forces to trouble Babajee.
-  A Gursikh vs a Tantrik (who tried to trouble the Singh)
-  Bhai Randhir Singh jee and a Ghost (please see below)
Bhul chuk maaf

Ragmaala I agree that common usage is negative. I'm glad you are aware of that since that was the point I was trying to make. So cool... carry on I guess.

Just one thing before you do.
 

I think you are quite learned and I think you are probably aware of this, so this is more of a rant than anything...
when people read - "Veds cannot grasp God" - they think Gurbani rejects Veds completely.
when people read - "Rituals are useless" - they think Gurbani rejects rituals completely.

What is missing here is understanding of the full story.

What is the full story?
"Ved cannot grasp God... because nobody can! God cannot be grasped, He can only be tasted and that too by a consciousness, by your own individual, not by someone else's book or someone else's words."
"Rituals are useless... if God is not on your mind and in your heart, while you are doing the ritual."

So reading the full shabad you mentioned, Guru Arjun Dev ji says "Mantar tantar are like ashes... the real deal is getting God in your mind and heart"  ਅਉਖਧ ਮੰਤ੍ਰ ਤੰਤ ਸਭਿ ਛਾਰੁ ...  ਕਰਣੈਹਾਰੁ ਰਿਦੇ ਮਹਿ ਧਾਰੁ

Recognize the importance of having Parmatma in the ritual, without which the ritual is akin to ashes.

That's the full story.

true true, it is a technology, a highly advanced science, eg when preparing amrit,  tantar is the process of khanda, sarbloh bata, stone & woolen cloth energies combinatin, 5 banis are mantar,  jantar are 5 kakars. it is indeed a science, no doubt.
But In Gurbani, jantar mantar aukhad sab shaar....something like that, are also described as useless, or described with useless connotation.
In laymen terms, common man idea, not learned scholars like you ( not saying people here are illiterate lol ), but most common usage is seen as negative, kala ilam, black magic  etc etc.
So the idea is to describe the dark forces & their destructive use through science of tantar mantar.  Like noorshah used a thread to convert Mardana into a goat or something.
Theoretically, there is no dark or light, but these things are out of our experience yet. So we still need to use adjectives to create a sensational or dramatic effect.

Here are some examples/sakhis showing Power of Gurbani that I have come across. Please elaborate on them. I dont have all the details.
Story of Mardana, Bala, & Guru Nanak in Dhaka vs the evil sorcereses Noorshah etc Singh of Sant Gurbachan Singh Khalsa in calcutta, vs Tantric, Moolmantar vs Tantric, tantric died in process Patwari in england who did 31 mala Moolmantar from past 30 years vs Muslim peer from Kenya who had knowledge of 14 ilams. Sant Ishar Singh Ji rara & Suleman Baba Ishar Singh Ji vs a ghost in haveli of Delhi Baba Nand Singh ji & many entities, who ended up offering their services to Baba Ji Baba Nand Singh Ji vs Kalyug, who run due to power of Sukhmani Sahib Baba Harnam Singh Rampur kheda vs ghost during a shila Story of Maasi Ji, power of Chandi di var  
If you have other stories, please share, and elaborate on the above mentioned.

Then, what do you mean by "Crispy, Spicy, Masala religious discourses ——- this is all maya effect. Be careful of this type of parchaar !"
Can you please give examples?
Thanks
 
Bhul chuk maaf

Why should I be 'careful'? What harm will katha of Naam, Gurbani do to me?
"Crispy, Spicy, Masala religious discourses" - I think it's fine, not everyone will be attracted to the same type of katha !

True warriors also read Sri Dasam Granth yudh banis like Chandi Di Vaar, Shastar Naam Mala,Chandi Chirtar,Ugardanti and many more banis.
 
But no people like you and your missi
 
Have you read any of these banis ? No i didn't think so !! 
 
I have had a chance with Waheguru's kirpa to read these. 
 
Brahm Kavach is gurbani whether you believe it or not i really don't care as i know you will never read it.
 
Dasam Bani is full oy yudh tatics stragies but how people like you will never understand is not my problem.
 

I think Giani Thakur Singh is one the best orators of katha we've had in a long while. I do think he needs to exercise much more and lose weight though. His weight problem seems to be getting worse and worse. I learnt more about santhiya from listening to his audios than anyone else. 
As for trying to kiss a women. 
I'm confused about this. Yes, it's wrong for a married man to do this, but in the context of all the other gundh and greed that goes on around us (including in our panth), I actually find it hard to think this is something major. Distasteful - yes. But we've seen apnay do a lot worse.

No, you deviant. What I'm saying is that by saying there are 18ft shaheeds or whatever Thakur Singh has not gone against the essence of Gurmat, but by saying that kudrat is rabb, or that there is no reincarnation is absolutely against gurmat principle.
 
Watch it 12 times and you might understand.

Have you seen any of these paintings ?
 
 
Lol. Working desi time. Only 2 years over.

have watched the video, but whoever makes these videos needs to get the Nihangs to introduce themselves, name, rank and shouni to make it more authentic. This could be passed off as just some random guys. Make it more official.

Niddar Singh is not hot topic, he is a much over due topic.

dont take it too hard surya bhaji. I dont know why the Dal Panth never acted against him earlier. He is bringing Dal Panth into disrepute.

Jathedars of Nihang Dals and Damdami Taksal Mukhi letter regarding Niddar Singh and koor parchaar:

http://www.shastervi...ingh-exclusive/


Here is a let­ter from the main Nihang Organ­isa­tions in India presen­ted to Jathedar of the Akal Takht Sahib Jathedar Gurbachan Singh.

The fol­low­ing is a trans­la­tion of the letter



To the Esteemed Jathedar of the Akaal Takht,

We feel com­pelled to bring to your atten­tion that Nid­dar Singh aka Surjit Singh bains of Wol­ver­hamp­ton UK is involved in anti Sikh con­sipir­acies by doing anti-Sikh parchaar on his web­sites and dilut­ing the sikh philo­sophy by teach­ing that Sikhs are a part of Hinduism. With his hein­ous teachings(koorr parchar) he is mis­lead­ing the Sikh sangat.

He keeps chan­ging the name of his akhara on his web­site to include names such as “Hindu Santan Shiv Akhara” and is falsely using the name of Jathedar Akali Baba Dar­bara Singh to legit­im­ise himself.

Nid­dar Singh is stat­ing that the Khalsa was born from Shiv Ji and not guru Gobind Singh ji. He also pro­claims falsely that the “Farla” of Nihang Singhs is sprouted from the ganges river and that blue bana is from the col­our of Shiva. He is also say­ing that the chakar that Nihang Singhs wear on their dumalla is a sign of Shivji.

He is say­ing that the Sikh dharam emerged from hinduism and that Sikhi is just another sam­parda of the Hindu dharam and is also teach­ing that Sikh Shastar Vidiya and Gatka is a branch of the Hindu Dharam.

Nid­dar Singhs activ­it­ies in the uk are upset­ting and divid­ing Sikhs there. Guru Gobind Singh ji made the Khalsa unique. This fake Nihang is spread­ing doubts, con­fu­sion and slander within the sikh sangat.

On the 300th cel­eb­ra­tion of Guru Granth Ji’s Gur­gaddi the sangat of Hazur Sahib kicked him out due to his nefar­i­ous activ­it­ies and anti Sikh parchaar.

By put­ting the con­cerns of the panth first we recomend that this indi­vidual is brought before the Akal Takht to answer for his crimes and receive pun­ish­ment accord­ingly and the sikh sangat be freed of this confusion.

signed by

Baba Joginder Singh — Jathedar of Budha Dal
Baba Avatar Singh — Jathedar of Bidhi Chand Dal
Baba Nihal Singh — Jathedar of Haria Vela Dal
Baba Gaj­jan Singh — Jathedar Tarana Dal (Baba Bakala)
Baba Harnam Singh Khalsa — Jathedar Dam­d­ami Taksal

Shaving hairs is a universal Paap because it means violating the hukam of the creator.
Noone should alter the appearance given by the creator to us. Changing our appearance means an insult to Vaheguru that he didn't make us perfect and it is because of 'my' effort that I look 'better' now.
Hindus, Muslims, Christians should not cut hairs from any part of their body because even their prophets/isht  (33 crore devte, Prophet Muhammad, Jesus Christ) didn't cut their hairs. Unshorn hairs are not exclusive to Sikhi. Hindus,Muslims and Christians can keep unshorn hair while remaining faithful to their religions.
Trimandeep Singh 

Sri Guru Granth Sahib
Authors & Contributors

The writings of the Gurus appears chronologically. Each of the Gurus signed their hymns as Nanak. Their compositions are identified by the numerals at the beginning of each hymn, ie. Mahalla 1 is Guru Nanak, Mahalla 2 is Guru Angad and so on. These are then followed by those of other saints (Bhagtas) and other contributors. Their are 3,384 hymns found in the Guru Granth Sahib broken down by author are:

The Gurus

Guru Nanak Dev: 974 hymns including sloks and pauris

Guru Angad Dev: 62 sloks

Guru Amar Das: 907 hymns including sloks and pauris

Guru Ram Das: 679 hymns including sloks and pauris

Guru Arjan Dev: 2,218 hymns including sloks and pauris

Guru Tegh Bahadur: 59 hymns and 56 sloks

Guru Gobind Singh: 1 slok

The Bhagatas: Saints of various faiths

Kabir: 292 hymns Bhagat Kabir (1398 to 1495) was born to a Brahmin mother and raised by a muslim step mother. Bhagat Kabir was a proponent of the Bhakti movement. He lived as a householder, abhored the caste system and religious rituals. He was an saintly apostle of peace, love and unity and a great poet. Bhagat Kabir believed in inward purity, and was respected by both Hindus and Muslims.

Namdev: 60 hymns Bhagat Namdev (1270 to 1350) was a celebrated saint from Maharashtra who travelled extensively across the country. He lived in Punjab for a number of years.

Ravidas: 41 hymns A contemporary of Bhagat Kabir and a disciple of Bhagat Ramanand, Bhagat Ravidas represents the culmination of the Bhakti Movement. He came from a low caste cobbler family but had many desciples because of his spirituality. He stressed a life of simplicity and piety.

Sheikh Farid: 4 hymns and 130 sloks Sheikh Farid (1175 to 1265) was a muslim Sufi saint of great piety. He is considered the father of Punjabi poetry. He was greatly loved for his kindness and humanity. He stressed living a simple yet purposeful life concentrating on One God.

Trilochan: 4 hymns A contemporary of Bhagat Kabir and a celebrated sain of the Vaish caste. He believed in One God and condemned superficial rituals and stressed the holiness of the heart.

Dhanna: 4 hymns Bhagat Dhanna was a Jat from Rajasthan who was born in 1415. He lived most of his life as an idol worshipper but in later years became a worshipper of One God and renounced all superstitious practices.

Beni: 3 hymns Probobly a contemporary of Bhagat Namdev, not much is known about him. He was unperturbed by poverty and enjoyed a life of solitude enriched by his spiritual persuits. He was a great scholar as is evident from his writings.

Sheikh Bhikan: 2 hymns A muslim Sufi scholar saint Sheikh Bhikan died in the early part of Akbar's reign. He was one of the most learned men of his time. He believed that only God's name can heal a diseased mind and body.

Jaidev: 2 hymns Bhagat Jaidev was a renowned poet laureate in the royal court of king Lakshman Sen of Bengal. His famous work of peotry Gita Govinda is well known for its poetic beauty and musical richness.

Surdas: 1 hymn Bhagat Surdas was a Brahmin born in 1529. He was learned in Sanskrit and Persian and studied music and poetry. He was appointed a governor by emperor Akbar, but was later imprisoned for dereliction of duty. Towards the end of his life, he became a hermit and lived among holy men.

Parmanand: 1 hymn Born in Maharashtra, little is known about Bhagat Parmanand's life. It is believed that he lived in Maharashtra and was a devotee of Krishna. He later became a proponent of One God.

Pipa: 1 hymn Born in 1425, Bhagat Pipa was the king of the princely state of Gagaraungarh. He abducated his throne, travelled extensively and became a disciple of Bhagat Ramanand. He lived a life of extreme austerity and humility.

Ramanand: 1 hymn Bhagat Ramanand, a Brahmin was born in 1359 in Madras. He is regarded as the pioneer of the Bhakti movement in northern India. A Vaishnava in his early life, he became a worshipper of brahm and condemned the caste system. Bhagat Kabir was the most renowned amongst his disciples.

Sadhna: 1 hymn A butcher by profession, Bhagat Sadhana was born in Sind. His piety and meditation of God elevated him to saintly status. He was condemned by Brahmins and on a false charge was arrested and buried alive.

Sain: 1 hymn Bhagat Sain was a barber of the royal court of Raja Ram, king of Rewa. He was a follower of Bhagat Ramanand and Bhagat Kabir.

The Bhatts

The Bhatts were a group of musicians who lived in the sixteenth century. All of them were scholars, poets and singers.

Kal: 49 Swayyas
Kalsahar: 4 Swayyas
Tal: 1 Swayya
Jalap: 4 Swayyas
Jal: 1 Swayya
Kirat: 8 Swayyas
Sal: 3 Swayyas
Bhal: 1 Swayya
Nal: 6 Swayyas
Bhikha: 2 Swayyas
Jalan: 2 Swayyas
Das: 1 Swayya
Gayand: 5 Swayyas
Sewak: 7 Swayyas
Mathura: 10 Swayyas
Bal: 5 Swayyas
Harbans: 2 Swayyas

Sikhs

Mardana: 3 sloks Baba Mardana was a rabab (rebeck) player who spent most of his life as a disciple and musician of Guru Nanak. Born a Muslim, Baba Mardana was a childhood friend of Guru Nanak and accompanied him on all his great travels.

Satta and Balwand: 1 Var Satta was a rebeck player who served Guru Angad, Guru Amar Das, Gur Ram Das and Guru Arjun Dev. Along with his fellow musician Balwand they jointly composed a ballad which appears in the Guru Granth Sahib.

Sunder: 1 hymn Baba Sunder (1560-1610) was the great grandson of Guru Amar Das. His composition called Sadd (Calling) was written at the request of Guru Arjun Dev after the death of Guru Ram Das.

Waheguru Piyaron!
I am not a Sikh ...
I am Hindu but from 4 5 years i am believing in Ik Onkar and my life is going much easy!
From last year i have started doing simran in the evening..
First i do Mala of Mol mantar.. And then Path Of Shiri Jap Ji Sahib.. I continued this few months then i added Choupai Sahib.. then now i have added Rehras Sahib too..
Suggest me how i can be still better?
I also do two mala of Dhan Guru Nanak Chanting..
And sometimes i get alot heart in simran that i got in rhythm.. Also at some times i feel so distracted that my Eager is asking me to stop and get up still i dont get up i fight with my ego! And continues..
I am not stil able to do Amrit vaila..
So suggest me what i can to make my evening prayer even more Peacefull and conected to my Lord ! 

They are relying on faulty english translations. And ironically they take things out of context to make their argument.
I'll give you two examples.

I've posted on this before so will quote myself here.

In response to point 1. This is faulty english translation.

In fact, it wasn't only Bhagat Kabir. The Gurus and Bhagats and Sikhs whose bani is in Guru Granth Sahib were all vegetarians.


Point 3 is in fact talking about killing. Bismil and Halaal are referring to killing rather than sacrifice. Instead of adding context the article removes context.
The context to this is another shabad by Kabir sahib that talks about killing animals.

He says it bluntly, it is wrong to kill animals.




Again this is a faulty English translation. He is not referring to the Mullah's beliefs. He is in fact saying that the Mullah is wrong and he should contemplate Ved and Kateb.
ਬੇਦ ਕਤੇਬ ਕਹਹੁ ਮਤ ਝੂਠੇ ਝੂਠਾ ਜੋ ਨ ਬਿਚਾਰੈ ॥
Do not say Ved and Kateb, false are those who do not contemplate them.
ਜਉ ਸਭ ਮਹਿ ਏਕੁ ਖੁਦਾਇ ਕਹਤ ਹਉ ਤਉ ਕਿਉ ਮੁਰਗੀ ਮਾਰੈ ॥੧॥
When they (Ved and Kateb) say that there is Khudai/divinity in all beings, then why do you kill chickens?


Bhagat Kabir ji says it again and again in different ways, and using all kinds of rhetoric, but the underlying argument is the same - It is wrong to kill animals.

ਕਬੀਰ ਭਾਂਗ ਮਾਛੁਲੀ ਸੁਰਾ ਪਾਨਿ ਜੋ ਜੋ ਪ੍ਰਾਨੀ ਖਾਂਹਿ ॥
Kabeer, those mortals who consume marijuana, fish and wine
ਤੀਰਥ ਬਰਤ ਨੇਮ ਕੀਏ ਤੇ ਸਭੈ ਰਸਾਤਲਿ ਜਾਂਹਿ ॥੨੩੩॥
- no matter what pilgrimages, fasts and rituals they follow, they will all go to hell. ||233||

I found the article on raagmala where i can see there are references to suraj parkash also

http://www.sikhism101.com/node/274

This link mentions this about Ragmala and Kavi Santokh Singh:

Maha-Kavi Santokh Singh (1787-1843), the famous historian that is most quoted by Kathavachiks (preachers), writes in 'Sri Gur Partaap Sooraj Granth' (pages 430-431):
ਲਿਖੇ ਸਮਸਤ ਸਵੈਯੇ ਸੋਅੂ, ਸ੍ਰੀ ਗ੍ਰੰਥ ਸਾਹਿਬ ਕੇ ਮਾਂਹਿ ।
ਅੰਤ ਸਰਬ ਕੇ ਲਿਖਿ ਮੁੰਦਾਵਣੀ, ਮੁੰਦ੍ਰਿਤ ਮੁਹਰ ਲਗੀ ਜਨੁ ਵਾਹਿ ।
ਭੋਗ ਸਕਲ ਬਾਣੀ ਕੋ ਪਾਯਹੁ, ਮਹਿਮਾ ਜਿਸ ਕੀ ਕਹੀ ਨਾ ਜਾਇ ।
ਭਵਜਲ ਭੈਰਵ ਕੋ ਜਹਾਜ ਬਜ਼, ਪ੍ਰਭੂ ਕ੍ਰਿਪਾ ਤੇ ਪਾਰ ਪਰਾਇ ॥੩੯॥
"Then Guru Ji wrote all the Svaiyye in Sri Guru Granth Sahib Ji. In the end (Guru Ji) wrote Mundavani as a seal indicating that Gurbani is no longer after this seal. One cannot measure the great spiritual benefit of reading a complete reading of whole of Baani. Siri Guru Granth Sahib Ji is the ship to get across the this ocean of world. By the great grace of God this ship has been sent to this world and by his grace alone one can get onto this ship. ||39||

ਰਾਗਮਾਲ ਸ਼੍ਰੀ ਗੁਰ ਕੀ ਕ੍ਰਿਤ ਨਿਹਂ, ਹੈ ਮੁੰਦਾਵਣੀ ਲਗਿ ਗੁਰ ਬੈਨ ।
ਇਸ ਮਹਿਂ ਨਿਹਂ ਸੰਸੈ ਕੁਛ ਕਰੀਅਹਿ, ਜੇ ਸੰਸੈ ਅਵਿਲੋਕਹੁ ਨੈਨ ।
ਮਾਧਵ ਨਲ ਆਲਮ ਕਿਵ ਕੀਨਸਿ, ਤਿਸ ਮਹਿਂ ਨ੍ਰਿਤਕਾਰੀ ਕਹਿ ਤੈਨ ।
ਰਾਗ ਰਾਗਨੀ ਨਾਮ ਗਿਨੇ ਤਿਹਂ, ਯਾਂ ਤੇ ਸ਼੍ਰੀ ਅਰਜਨ ਕ੍ਰਿਤ ਹੈ ਨ ॥੪੦॥
"Raagmala is not Baani of Guru Sahib. Only up to Mundaavni is Gurbani; don’t doubt this statement and don’t let any cloud of doubt come in front of your eyes. A book named Maadhavaanal was written by Poet Aalam, this Raagmala is part of that book (the Niratkaari chapter of it. Niratkaari means dance. Raagmala appears in the scene when Kaam Kandhala the dancer dances and sings a song in front of the king while Madhavnal watches and plays instruments). Aalam Kavi has written the names of Raags and Raagnis that were sung at that time. Therefore, this baani is not the work of Siri Guru Arjan Dev Ji.||40||"