SriAkaalJiSahai

You'll be surprised how many amazing instagram pages there are dedicated to sikhi. 

You'll be surprised how many amazing instagram pages there are dedicated to sikhi. 

Sounds like you tried Zen, Dogen-style meditation KS. Did you try it by yourself or did you go to a teacher?

There are many different types of Buddhist meditation from many different traditions, with different goals (although the ultimate goal remains generally the same).

Buddhism is huge. I personally find it incredible. You will come across an incredibly specific mapping of the path to enlightenment/zero-experience. This means it is laden with complex terminology, numerous signs and stages. From a psychological point of view it is quite simply astounding; very recepetive to the mind's nuances and subtleties. I'm talking generally here, and as Lalleshvari has said, we must be careful to identify the particular type (Theravada, Mahayana, Zen/Chan, Pure Land, etc) and the particular tradition.

You'll find that Tibetan Buddhism (one form of Mahayana) is popular in the UK, as is Theravada. Zen has made an impact mainly through Order of Buddhist Contemplatives sect.

@SriAkaalJiSahaiexcellent share bro

Hey everyone, 
I came across this instagram account in which this singh ties and recreates the turban styles of the time of our gurus/medieval/ancient hindustan. 
I know Bhagat Singh has done something similar.
Check it out and show the brother some love. https://www.instagram.com/puratan_dumalla?igsh=MWd2bHJmMm1zNm1zcQ==

Kaam does NOT mean sex.  Or even lust!  Kaam is any UNCONTROLLED craving or desire.  
One can crave expensive cars or jewellery or even food. And that will be kaam!  But we will never say that answer is to cut out having a car all together. Or food! 

Sexual intimacy between husband and wife is normal. It's NOT KAAM.  Unless it becomes an excess craving or desire. Which yes CAN happen even in marriage but most normal married couples are not sex addicts!  Intimacy is a normal part of relationship between two people who love each other. 
Otherwise, if you don't want to be intimate with someone, then don't get married! 

Practically there is no way to become celibate.
it is only by His kirpa, that one can overcome not only kaam, but also conquer the rest of the 5 chor.
As the Bani beautiifully tells us in few words: Sarab rog ka aukhad Naam.
Meditate on His Name, and you shall get rid of all your maladies.
At some other place, Bani also tells us : Prabh ka Simran, man kee mael jaae.
Kaam is dirt on the mind, which can only be removed with the water of meditation and the soap  of His Name.
Sat Sree Akal.

THE ASTROLOGER & THE SAINT
From interview's with Tarawati Sofat, Nairobi

Yes, this is a photograph of Babaji. That's how we called him, 'Honoured Father'. His proper name was Puran Singh. He lived in Kericho where he had a furniture-making business. How did we meet? My late husband Baburam Sofat, who had come to Kenya when he was fifteen, worked in the Labour Department for 40 years! He would go to Kisumu and Kericho to give out pay. He met Puran Singh in Kericho and by 1942 they were fast friends. No, my husband was not a Sikh like myself, he was a Hindu Punjabi. He was an astrologer and palmist, so he was known as Jyotshiji. He had very many people coming to him. Even many Europeans. They were crazy about him. He'd be busy from morning until 6 pm. He didn't charge when he started. He wrote to his Guru (in India) about this. The Guru, Swami somebody, allowed him to charge 20/-. When my husband first met Babaji, he said to him, 'I want to read your hand.' When he saw Babaji's hand lines he said, 'You are a saint.' But nobody' else knew it.



When my husband first met him, Babaji was living quietly in Kericho. I don't know anything of his background, but here is the "Sikh Sandesh" published in London (11/8/83) after his death which tells all about him. It's written in our language Gurumukhi but I can translate it for you. It says that Babaji was born in the Punjab in 1898, that he left school when he was twelve to work as a carpenter. Then in 1916 he and his elder brother Isher Singh, with whom he'd been working, came to Kenya. He worked in Eldoret for five years and in Kitale for four. In 1930 he started his own business in Kericho, making furniture. He brought his family over (he had two sons and four daughters).

This article says he had been very religious since he was a young boy. Although he worked hard in his business, his main interest was praying. He employed many people in his workshop and he would go around and supervise them, then sit in a corner and meditate. He'd make the rounds again, then go back and meditate. He and my husband had so much in common. My husband could sit three for four hours in prayer.

When Sofatji went to Kericho he'd stay with Babaji and they'd talk about religion and things. But Babaji didn't talk like that with other people, he never tried to attract people to him. At first nobody knew be was a holy man. He looked like other people, wearing a suit for business, although at home he put on white pyjamas and a white shawl. He always kept his beard loose (and encouraged his Sikh followers to do likewise). He had amazing powers.

One time my husband went to Kericho with Babaji. They stopped at Naivasha by a big rock to eat the lunch they had carried with them. Suddenly my husband noticed a lion coming very close. Babaji spoke to the lion. 'Do you want to share our lunch?' He put some food on the ground. The lion came and took it and walked away. Sofatji, he was shaking he was so afraid, couldn't believe it.

They continued their trip. It was during the rainy season. A large tree had fallen across the road, a huge tree. The tree was shaking. Babaji went in to it, amongst the branches. The tree shifted so there was room to drive past. Sofatji said he could hardly believe his eyes.

At that time Babaji still was unknown. When he came to Nairobi, he never stayed with his own relatives because they ate meat and drank. Mainly he stayed with Jaswant Singh in the Railway quarters, but he'd also spent a day or two with us. When we built this house (in South Babaji laid the foundation himself. Every time he came he gave us light. You couldn't see the light but you felt it.

In 1941 Babaji came to our house. He didn't know I was expecting, and that I was scared because I thought something was wrong. (No, it wasn't my first pregnancy, it was my third.) He said, is something troubling you? Don't worry.' And he blessed me, saying 'God is great. You must pray all the time. He will look after you.' He explained that God looks after us, just the way we hold a cup that is cracked so it won't fall apart. He always spoke slowly and with just a few words, and then left you to think about what he had said.

My baby girl was born all right. But after sixteen days I became ill, and I was three months in bed. In 1941 there were no clever doctors here, no good medicines. The doctor wanted to put me under anaesthetic. Then Babaji came. 'Don't worry,' he said as he blessed me. And I got better without any operation.

Slowly people came to know he was a holy man. They talked about him and his reputation spread. We started having meetings in the South C gurdwara when he was here, so people could see him, have darshan. When Babaji realised he was known he made a society. Jagjeet Singh was the leader of our sangat. That was about 30 years ago.



We would meet twice a week for prayers. Once every six months or so we would all go up to Kericho for an 'Akand Path', three-day continual prayers. Big crowds would gather at Babaji's. He would clear out his workshop and we would have the meeting there, with prayers and singing. No one asked why you came, you were just made welcome. Everything was ready, food and bedding for everyone. Babaji's wife was helping. Baiji looked after him very well, his clothes and his food. She was a simple woman, very good hearted. She loved people, both grown-ups and children.

Babaji would sit there, talking with the people up until 11 pm. He'd be laughing and chatting. He wasn't a serious man. When you met Babaji you felt very fresh. He'd give you a great look, a great smile. Even one word from him made you feel good. He gave us his light. I think Babaji had a gift from God. God gives different gifts. (He gave me the gift of singing nicely.) Babaji had the gift of healing, of making people feel better.

According to this article he first realised he had some power when he was very young, when he cured his father of a terrible pain in his neck. But he never demonstrated his powers publicly, only when you went to him. Or he would come to you.

Around 1970 Babaji went to live with his son in London. The other son died but his son Billy still lives in Kericho. Yes, that was the one you met, his real name is Ragbeer. Babaji had a huge following in UK.

About ten years ago (May 29th 1983) Babaji had a heart attack. He said that it came from God and he accepted it. His son wanted him to go to hospital. Babaji said, This is my last day. If I go to hospital I don't come back.' His son insisted -and after two or three hours Babaji was gone.

Here we are not so many now. My husband Sofatji passed away in 1989. Jagjeet Singh, the leader of the sangat here, has also died. Babaji's followers have dispersed. We no longer have meetings at the gurdwara. Those of us who believe in him, we pray at home. He still gives us his light.



Baba Puran Singh Ji with Sangat members at the Gurdwara Makindu on Mombasa Road. The Sikhs had built a small place for worship, which was 100 miles from Nairobi and 200 miles from Mombasa (port), during the building of the railways.

Legend has it that an African who took care of the place, used to see a Sikh horseman in beautiful attire, get off the horse and pay obeisance on the steps of the Gurdwara. He saw this horseman quite a few times and told the Sikhs about it. From his description it was deduced that it could be no one other than Guru Gobind Singh. This legend is well known till this day. This Gurdwara, middle of nowhere, is visited by thousands of people of all castes and creed everyday going to and fro Nairobi and Mombasa. Langar is available 24 hours a day and the place looks like a 3 star hotel now-a-days, with rooms to stay the nights. Simply a masterpiece and a feather in the turban of the Sikhs.

Baba Ji was one of the first persons to come to this Gurdwara regularly and perform keertan and paths and eventually it caught on and now this Gurdawara can be classified amongst the top gurdwaras of the World - income and visitation vise.

Beautiful image. Absolutely beautiful.
Thanks for sharing bro.
 
Bhul chuk maaf

Bump, another light bulb moment, regarding where thoughts come from? There is individual antish karan surely but there is also collective antish karan for lack of better word- vayu mandal (field of awareness) thats why sadh sangat, naam simran, gurbani and positive thinking is encouraged all the time- to increase vibrations to deal with our own shortcoming/ also deal with thoughts and also vayu mandal - field of awareness- people we interact with whether its in the household, or outside world. At the end, never mind the thoughts- give it back to universe - keep going on the path of sikhi- naam simran, never be discouraged.
 

This shabad below is answer by Guru maharaj to his sikh- when they asked- where we come from? and where the world comes from? and how to go beyond mind?
Ang-152
ਗਉੜੀ ਮਹਲਾ ੧ ॥ 
गउड़ी महला १ ॥ 
Ga▫oṛī mėhlā 1. 
Gauree, First Mehl: 
ਜਾਤੋ ਜਾਇ ਕਹਾ ਤੇ ਆਵੈ ॥ 
जातो जाइ कहा ते आवै ॥ 
Jāṯo jā▫e kahā ṯe āvai. 
How can we know where we came from? 
ਕਹ ਉਪਜੈ ਕਹ ਜਾਇ ਸਮਾਵੈ ॥ 
कह उपजै कह जाइ समावै ॥ 
Kah upjai kah jā▫e samāvai. 
Where did we originate, and where will we go and merge? 
ਕਿਉ ਬਾਧਿਓ ਕਿਉ ਮੁਕਤੀ ਪਾਵੈ ॥ 
किउ बाधिओ किउ मुकती पावै ॥ 
Ki▫o bāḏẖi▫o ki▫o mukṯī pāvai. 
How are we bound, and how do we obtain liberation? 
ਕਿਉ ਅਬਿਨਾਸੀ ਸਹਜਿ ਸਮਾਵੈ ॥੧॥ 
किउ अबिनासी सहजि समावै ॥१॥ 
Ki▫o abẖināsī sahj samāvai. ||1|| 
How do we merge with intuitive ease into the Eternal, Imperishable Lord? ||1|| 
ਨਾਮੁ ਰਿਦੈ ਅੰਮ੍ਰਿਤੁ ਮੁਖਿ ਨਾਮੁ ॥ 
नामु रिदै अम्रितु मुखि नामु ॥ 
Nām riḏai amriṯ mukẖ nām. 
With the Naam in the heart and the Ambrosial Naam on our lips, 
ਨਰਹਰ ਨਾਮੁ ਨਰਹਰ ਨਿਹਕਾਮੁ ॥੧॥ ਰਹਾਉ ॥ 
नरहर नामु नरहर निहकामु ॥१॥ रहाउ ॥ 
Narhar nām narhar nihkām. ||1|| rahā▫o. 
through the Name of the Lord, we rise above desire, like the Lord. ||1||Pause|| 
ਸਹਜੇ ਆਵੈ ਸਹਜੇ ਜਾਇ ॥
सहजे आवै सहजे जाइ ॥
Sėhje āvai sėhje jā▫e.
From Paratma we come and from paratma we go back into after bhramgyan-realization of self
ਮਨ ਤੇ ਉਪਜੈ ਮਨ ਮਾਹਿ ਸਮਾਇ ॥
मन ते उपजै मन माहि समाइ ॥
Man ṯe upjai man māhi samā▫e.
World comes from the mind and in the mind it originates, and into the mind  world is absorbed.
ਗੁਰਮੁਖਿ ਮੁਕਤੋ ਬੰਧੁ ਨ ਪਾਇ ॥
गुरमुखि मुकतो बंधु न पाइ ॥
Gurmukẖ mukṯo banḏẖ na pā▫e.
As Gurmukh, we are liberated, and are not bound.
ਸਬਦੁ ਬੀਚਾਰਿ ਛੁਟੈ ਹਰਿ ਨਾਇ ॥੨॥
सबदु बीचारि छुटै हरि नाइ ॥२॥
Sabaḏ bīcẖār cẖẖutai har nā▫e. ||2||
Contemplating the Word of the Shabad, we are emancipated through the Name of the Lord. ||2||
ਤਰਵਰ ਪੰਖੀ ਬਹੁ ਨਿਸਿ ਬਾਸੁ ॥ 
तरवर पंखी बहु निसि बासु ॥ 
Ŧarvar pankẖī baho nis bās. 
At night, lots of birds settle on the tree. 
ਸੁਖ ਦੁਖੀਆ ਮਨਿ ਮੋਹ ਵਿਣਾਸੁ ॥ 
सुख दुखीआ मनि मोह विणासु ॥ 
Sukẖ ḏukẖī▫ā man moh viṇās. 
Some are happy, and some are sad. Caught in the desires of the mind, they perish. 
ਸਾਝ ਬਿਹਾਗ ਤਕਹਿ ਆਗਾਸੁ ॥ 
साझ बिहाग तकहि आगासु ॥ 
Sājẖ bihāg ṯakėh āgās. 
And when the life-night comes to its end, then they look to the sky. 
ਦਹ ਦਿਸਿ ਧਾਵਹਿ ਕਰਮਿ ਲਿਖਿਆਸੁ ॥੩॥ 
दह दिसि धावहि करमि लिखिआसु ॥३॥ 
Ḏah ḏis ḏẖāvėh karam likẖi▫ās. ||3|| 
They fly away in all ten directions, according to their pre-ordained destiny. ||3|| 
Highly recommended short commentary of this shabad by Sant Gyani Gurbachan Singh Bhindranwale
 

Haan ji here right click and save as 
 
http://www.gurmatveechar.com/books/Steeks_and_Teekas/Sant_Kartar_Singh_(Bhindrawale)/Jap.Ji.Sahib.Teeka.by.Sant.Kartar.Singh.Bhindrawale.(GurmatVeechar.com).pdf
back up link:
http://gurmatveechar.com/books/Steeks_and_Teekas/Sant_Kartar_Singh_(Bhindrawale)/Damdami.Taksal.Pehili.Pothi.Teeka.(GurmatVeechar.com).pdf

Waheguru Ji Ka Khalsa!
Waheguru Ji Ki Fateh!

N30 posted this on Sikh Sangat some time ago, so forgive me if it's been posted here before.

Technique given used and given by mahapursh- sant 108 baba sunder singh ji bhindranwale (fetched from gyani thakur singh ji japji sahib katha translations tapes):

Ajapa jap

Jap is of three types:

1. Vachak- Recitten with tongue and can be heard by others.

2: Upas: Recitten with tongue also but less audible.

3. Manas- Meditation of Vahiguroo with mind..meditation through thought process.

First stage of gursikh is Vachak. Gyani Ji gave example of how siriman 108 sant baba sunder singh ji maharaj bhindranwaley used to do japji sahib first in one hour, then do second japji sahib in half an hour, then do third japji sahib in 15 minuites, then do fourth japji sahib in 10 minutes, then fifth time do japji sahib in 5 minutes.


- Techniques given by sant baba isher singh ji rara sahib waley (sub branch of bhai dya singh samparda)

Jap(meditation) is also done by:

1. Baikri Bani- When one recites naam with javan(tongue), hout(lips), khaieyal(thoughts) that is called Baikari Bani.

2. Madhma Bani- When one recites naam in Kant(throat) without moving lips...just with the thoughts is called Madhma Bani.

3. Pasanti Bani- When one recites naam in hirda(heart).

4. Para Bani- When one recites naam in Nabhi(Navel) without moving tongue and with the thoughts. In this stage vahiguroo naam gets infused in rom rom of the body. Meditation goes in automatic mode. There is no need for concentration.

Gurmukh Rom Rom Har Dhavaie ||

After 4th stage, one gets to very high stage. Where one can hear(jap-resonance,dhuni) with their surati in pretty much everything in this creation ie- walls, birds, leafs, animals, human being, even from realms (bhramands).

Dharat Patal Akash Hai Meri Jindaeriye
Sab Har Har Naam Dhavaiya Ram ||

2nd technique:

Va Va Da Abhyaas Nabhi Ch Karo
(Doing Simran of Va Va on Nabhi/Navel )

Hi Hi Di Awaaz Hiradaie Ch
(Doing Simran of hi hi on the heart)


Gu Gu Kant ch Karo
(Doing Simran Gu on the kant/near throat)

And

Ru Ru Di Awaaz Mastaak mai Ratan Kartaie Hoye Birti Kou Nirgun Atma Mein Lin Kar Duo

(Doing Simran Ru Ru on the Mastaak/third eye)

So its a cycle - Va ( on Nabhi) Hi(on heart) Gu (on Kant) Ru(On Mastak/third eye).

Thats one cycle....I dont know...this cycle or stage explained in the book is the first intial stage to the simran or second last stage in simran....

3rd technique:

This is also included in Soraj Parkash Granth.

According to a prasang(divan) on chapter of mata ajeeto kaur reaching enlightment. Mata ajeto kaur was under guidance of siri guroo gobind singh where she was taught all the "YOG SADHNA/Shabad Surat Marg where chakras are used", when mata ji did yog sadhna, when her birthi(dhyaan) reached - Trikurti/3rd eye..she started seeing the future e.g. the besiegement of Sri Anandpur Sahib, leaving the kila etc and the shaheedia of the char sahibjadey. After seeing this in a dream she asked Guru Gobind Singh jee whether this was true, Guru Sahib confirmed this.

Mata jee then told guru jee that she could not see all this pain happen and would rather die/ leave for Sachkand and asked permission to leave her body. Guru Sahib jee granted her permission and subsequently she did ishnaan, a Sukhmani Sahib da Paath and then left her body by reciting the mantar and with that mantar taking her prana on top and realising it via bhram randar nari( subtle vein) through dasam dwara.

4th technique:

First concentrate on Sargun saroop of Vahiguroo while reciting shabad ie- Gur Ki Morat Man mein dhyaan Guru Ka shabad mantar man maan

then after mind becomes subtle, that shabad will automatically take you upper realms and that shabad will infuse in your surat


Techniques used and given by sant jawala singh ji harkhowaley (sub branch of bhai dya singh samparda)

Naam Simran Jagutiya by Sant Baba Jawala Singh Harkhowaley

1st technique

First do simran with the help of bakhri bani(recitation of tongue) and focus on trikurti
( between the eye brows) focus so hard and meditate so hard that you are exhausted consequently you will start meditating automatically on throat chakra with Madhma Bani (thought provoked automatic recitation) then focus so hard on madhma bani that it gets exhausted. Again consequently meditation will start in the heart and continue to the Nabhi (Navel). In the navel, guru’s jap awakens the kundalani in the navel. By doing this.,tenth door(dasva dwara) opens. By doing this technique your meditation process never stops and you are experience doesn’t break.

2nd technique.

Meditation using Vahiguroo Mantra...

Meditate with repeating Vahiguroo with your breath. When you inhale, take Vahi with your breath and take it all the way to Nabhi crossing your heart. Then take Gu from your heart to Ru from your trikurt by doing this... Tenth door (dasama dwara) opens..

Next stages (When trikurti opens) you see some light, first you see red then you see white and then you see the light that is so strong that makes thousands of suns and moons look dim but it doesn’t hurt your eyes ..It’s a feeling of calmness and rain of Amrit(Nectar).

That is followed with sweet(celestial ) sounds which are called Panj Shabad (Anhad Shabad)…focus on that shabad but you have to transcend the point that yogi gets to because that point is still bound by creations and its only when your ego dissolves that you achieved what you meant to be achieving..

Naad means sound (dhuni) and there are two types of sound

Aahat and Anhat

1. Aahat caused by two things colliding .This breaks down into thee parts 1. Breath = vocal sound 2. Sound which comes from instruments 3. Combinations of both and that’s where it collides.

2. Anhat: Heaven celestial sounds.

3rd technique:

Sant Jagjit Singh Herkhowal here is narrating the instructions given to his father on how to perform Naam Abhyaas by Baba Jwaalaa Singh Herkhowal.

Another technique by harkhowaley mahapursh

They are;

Preparations:

1) First recite Japuji Sahib

2) Then perform ardas requesting permission to recite naam and to be devoid of distractions

3) A mat should be laid on the floor, covered by a woolen cloth and then a white sheet

4) A pitcher of water is put to one side

5) The surroundings are adorned with incense and flowers

6) Sit facing the rising sun (east) in sidhaasana

7) Each hand should be placed on the knees in vairaag mudra

8) Keep spine erect, head high

9) To initially control the senses close left eye and with the right focus on the tip of your nose

10) Then recite mool mantar until you have strong concentration

11) Then recite gurmantar - first with baikri bani, then so only you can hear, then in the throat, then heart then navel chakra at belly button

12) This stage will take time but will be achieved with practice

13) once there, fix attention at triputi (between eyebrows)

14) He then explains trikuti and then way to dasam duar

15) The recitation of gurmantar should proceed with 'vaa' in stomach chakra, 'hi' in heart, 'guu' in throat and 'ruu' in triputi.

16) Four types of rasna - baikari (aloud), madama (in throat), pachyanti (voice in hriday/heart), and para bani (nabi).

17) Ru meaning light brings light to triputi (which is above the trikuti)

18) Therefore placing each of the gurmantar in each of the chkras in ascending order

19) explanation is then given of the nature of the experience that arises out of this practice, the final opening of saharakamal chakra and the experience of advaita.

20) There is further guidance on seasonal changes that need to be made, and issues of daily practice.

4th technique by harkhowaley mahapursh:

Baba jawala singh ji answered:

Hey pyaray gurmukho, the shabad, which is the emanation and form of guruji’s heart, that shabad is brahm. Get absorbed in that shabad and you will find that you no longer exist and that is the way that you will get muktee. Guruji has used the following lines in gurbani to explain this……

1)sabad gur peera, gaher gambeera, bin shabadai jag baugaanang.
2)Satgur bachan, bachan hai satgur paadhur mukat janavago
3)Etc etc (more bani was said to reinforce the point)


It is for this reason that gurmat is focusing on god through shabad ( gurmat hai shabad brahm dee upaashna) because shabad has 3 forms according to wise mahapurakhs:


1)asthool: when your eyes gaze on a granth and you read those letters out loud
2)misrat: when one’s birti (focus/attention) becomes attuned to the shabad, the shabad is both suksham and asthool because the mind is made of the (tatta da sato ansh)….the sat (virtue/true/purest) form of the qualities.
3)Sukham= sookham (astral/spiritual)

When the shabad abhyaas (meditation on the shabad) surpasses the consciousness(surat) of the mind, and gets absorbed in the paar baani (the celestial emanations of the primal sound)..(this is also called, naabhi di baani (sounds of the naval chakra). That baani has the ability to take the jeev’s surti (the consciousness of the being) to the pinnacle point of brahm (the point from which creation was started).

For this reason, you should all focus on the shabad.

5th technique: Viraat Upsana

Recite vahiguroo through your mind and at the same time visualize first start with people/places you dislike - see light in them then move on bringin the whole creation (parkirti) inside and try to feel as if every inch of this universe is reciting vahiguroo's name - leafs, waterfall, valley, tree's , wind.. as if you are seeing light's everything.

this way our mind which is dualistic see two (see god separate from creation) changes into non-dualistic mode which is see oneness (god's light in every being).

Techniques by sant baba aya singh ji hoti mardan (sub branch of bhai dya singh samparda). Sant aiya singh ji was murshid of sant jawala singh ji. Note this technique is given to sangat where there is not only sikhsangat but everyone- hindu and muslim:

refererence: The Radiance of complete journey to Akaal Purkh
chapter- Sant baba Aiya Singh Hoti Mardan giving sermons to Sangat.

Diffferent ways of Meditation.

1. Meditating by focusing eyesight on rising sun. It's done in winter. Hindus call it trianghlar concentration.

2. Shugal Mayyat or Mansuri..some hindus call it dead body's posture it is done by lying on ground on back with mind upwards, body completely loose and eye sight focused on behind the brows.

3. Breathing control in which attention is focused on third mole. It's equal to the first one and is done via padam asan(cross legged position)

4. Attention is focused inside as well as outside on the face of Guru(mentor).

In this way, one enjoys the unique fruits of spiritual life and hidden secrets are uncovered.

5. Shugal Ishnan Jat- In this, attention is focued on kalava shanovari due to this practice the mediator gets absorbed into his own self.

6. Shugal Aina (Means of Mirror)- It involves eye sight focussing on eye pupil in the reflection. This way eye-pupils over turn inwardly and get's to white spot or third mole.

7. Half awakened position- By this eyes are constantly kept open to avoid sleep. Therefore even though in sleep one remains half awake.

8. Inner form and intellect are concentrated upon white spot.

9. Eye- sight is focussed on the nose-tip then gradually moves backward to the nose-root. Going inward one has to enter realm of subtility. Yogis call it Chacri Mudra. It is also mentioned in Gita. Meditation phase contains three types:

1. Meditation upon Guru's phsyical form.

2. By concentrating on the place of the spirit in the body one feels light like a lamp. This is subtle medtiation.

3. The comes Guru's light form above the path of God's and ancestors and stays with the Sikh(learner).

This way seeker merges into God. Shamas Tarbez says, "I become you and you become me and my life so that no one distinguish between you and me". Perfect meditation disolves the trinity of worship, worshipper and object of worship. Worshipper and the object of worship become one. God or Guru's beautiful face only can be seen with sacred eyes, look at him with excitement and asthetic sense just as muslims look up the moon of Id, It's is not every eye's business to have a glance of True Guru's light form. Only fortunate ones attain to this status. But human being instead of listening to spiritual voice is given to hear outer souns. Alas ! you are bounded by phsyical chains and do not listen to holy voice of mercyful god.

Love: Love is the divine Law. It will win where reason fails
God is love and love is God


I think this is enough for the sangata, there are soo many techniques in guru ghar, no technique is higher than other or more gurmatiya than others, what is highest of all and common within all is "prem" towards Vahiguroo which leads to "Gurparsad".

Naam Simran Jagutiya by Sant Baba Jawala Singh Harkhowaley

1st technique

First do simran with the help of bakhri bani(recitation of tongue) and focus on trikurti
( between the eye brows) focus so hard and meditate so hard that you are exhausted consequently you will start meditating automatically on throat chakra with Madhma Bani (thought provoked automatic recitation) then focus so hard on madhma bani that it gets exhausted. Again consequently meditation will start in the heart and continue to the Nabhi (Navel). In the navel, guru’s jap awakens the kundalani in the navel. By doing this.,tenth door(dasva dwara) opens. By doing this technique your meditation process never stops and you are experience doesn’t break.

2nd technique.

Meditation using Vahiguroo Mantra...

Meditate with repeating Vahiguroo with your breath. When you inhale, take Vahi with your breath and take it all the way to Nabhi crossing your heart. Then take Gu from your heart to Ru from your trikurt by doing this... Tenth door (dasama dwara) opens..

Next stages (When trikurti opens) you see some light, first you see red then you see white and then you see the light that is so strong that makes thousands of suns and moons look dim but it doesn’t hurt your eyes ..It’s a feeling of calmness and rain of Amrit(Nectar).

That is followed with sweet(celestial ) sounds which are called Panj Shabad (Anhad Shabad)…focus on that shabad but you have to transcend the point that yogi gets to because that point is still bound by creations and its only when your ego dissolves that you achieved what you meant to be achieving..

Naad means sound (dhuni) and there are two types of sound

Aahat and Anhat

1. Aahat caused by two things colliding .This breaks down into thee parts 1. Breath = vocal sound 2. Sound which comes from instruments 3. Combinations of both and that’s where it collides.

2. Anhat: Heaven celestial sounds.

Baba Jagjit Singh Herkhowal has a slightly different method, particularly about the where each sound emits from, and also how to prepare the environment around you before beginning simran and dhyaan

Gurfateh

Hoti Mardan are one sub-branch from a number whose parampra goes back to Bhai Dya Singh ji

Sant Jagjit Singh Herkhowal here is narrating the instructions given to his father on how to perform Naam Abhyaas by Baba Jwaalaa Singh Herkhowal.

They are;

Preparations:

1) First recite Japuji Sahib

2) Then perform ardas requesting permission to recite naam and to be devoid of distractions

3) A mat should be laid on the floor, covered by a woolen cloth and then a white sheet

4) A pitcher of water is put to one side

5) The surroundings are adorned with incense and flowers

6) Sit facing the rising sun (east) in sidhaasana

7) Each hand should be placed on the knees in vairaag mudra

8) Keep spine erect, head high

9) To initially control the senses close left eye and with the right focus on the tip of your nose

10) Then recite mool mantar until you have strong concentration

11) Then recite gurmantar - first with baikri bani, then so only you can hear, then in the throat, then heart then navel chakra at belly button

12) This stage will take time but will be achieved with practice

13) once there, fix attention at triputi (between eyebrows)

14) He then explains trikuti and then way to dasam duar

15) The recitation of gurmantar should proceed with 'vaa' in stomach chakra, 'hi' in heart, 'guu' in throat and 'ruu' in triputi.

16) Four types of rasna - baikari (aloud), madama (in throat), pachyanti (voice in hriday/heart), and para bani (nabi).

17) Ru meaning light brings light to triputi (which is above the trikuti)

18) Therefore placing each of the gurmantar in each of the chkras in ascending order

19) explanation is then given of the nature of the experience that arises out of this practice, the final opening of saharakamal chakra and the experience of advaita.

20) There is further guidance on seasonal changes that need to be made, and issues of daily practice.

What is fascinating in Sant Jagjit Singh's writings are the references to old neglected maryadas including advice to family's to perform havans, the use of coconuts, water, chalisa, making dhoop, etc. Having spoken to various Nirmalay, there doesn't appear to be the same relatively regular practice of havans among others as with this upsamprda of Nirmalay. Perhaps someone else can shed more light on this. I have been informed that Baba Jagjit Singh was directing families to perform havans when he on one of his earlier visits to the UK.

thanks

From Sri Pracheen Panth Prakash (Episode# 16):
 

 

 
Bhul chuk maaf

I have heard Gyani Takur Singh Ji mention Guru Gobind Singhs hukum for his Singhs to do actual physical pooja of their shastar - by placing them on a high pedestal (after doing their seva - cleaning, sharpening etc), and literally worshipping them.. the significance of this in terms of creating a deep respect and relationship with shastar (belief in their capability - which also came with practicing the necessary vidya) was evidenced on the battlefield of the Khalsa's early days.

I videod the kathaa, will share it with sangat in the near future.

Some even do toof to shastaar. I don't know much about this, Baba Jagjit Singh ji mentioned this. He has some deep vidya on proper satkaar of shastaars. Hopefully, somebody can ask them about it when they have an opportunity.

Alongside the sharpening, cleaning, polishing, namaskar and salutations to the sword, the key part of real shastar pooja is actual training, and learning how to properly weild a weapon, combined with meditation upon yudh vidiya techniques, mantar jaap and yudh bani.

I was just reading the last chapter of Surat-Shabad Marg by Sant baba Waryam Singh Ji (who was shish of Sant baba Isher Singh Ji)... I ll try to translate whats written in there into my broken english.

Here it begins. Page- 272, last paragraph

First sit in a silent place and take about 5-7 long breaths and observe the breathing inhaling and exhaling. After 2-3 minutes doing that now, take one breath in and say "Satnaam' and when about to exhale that breath say "Vahiguroo". When that abhayas gets strong then move on then start with Vahi while you take breath in with the "Surat" and Guroo when you take breath out with "Surat".

This way the breathing(swas) will go dhima(subtle/fade).

Then leave the breathing, don't observe in and out and take "Surat" in Agya Chakra/3rd eye/between two eyes. After practise of taking surat in Agya Chakar one will notice coming of parkash(light) slowly and also notice dhuni(playing) of naam will start playing. Then one doesn't need to meditate of Vahiguroo.. it will be happening inside automatically when dhuni begins. How does it dhun sound like??? ..say it with me (says sant ji).


Va..........Hi...........Gu.........Ru
Va..........Hi...........Gu.........Ru
Va..........Hi...........Gu.........Ru
Va..........Hi...........Gu.........Ru
Va..........Hi...........Gu.........Ru

Thats how dhuni sound like. When one start listening dhuni then doesn't speak it out loud.

Dhun Maih Dhyaan Dhyaan Maih Jaaniya Gurmukh Akath Kahani (Page- 879).

This dhunni will be loud as times goes by.. very loud...upon getting very loud this dhunni will travel above and it will go to Trikurti.

Upon dhunni going into the trikurti starts the dhyaan. There are three types of dhyaan- Dhayan of Guru, Dhayan Of Shabad, Dhayan of Anhad.

When anhad dhyan starts then one's start feeling vibration. Then slowing dhyaan approaches Dasam Dwar(Tenth Door) then Nirvakalp Samadhi starts then you don't know if your breath is coming in or out, you don't know if you are sitting or standing, you don't know how long it's being, you don't know even if you exist.

Thats how sangat ji we can comfortly approach dasam dwara ..just need to vichar.

As it's been discussed before, this body is made of five elements- Five gyan indrayes, Panj Karam Indrayes, Five Breaths, mind hai, chit hai, budd hai, Ahanbav hai. Above all these elements we exist which is called our "Atma/soul". Take your birthi(dhyaan) there. Once this birthi goes to dasam dwara it opens. When it opens, there resides Nirankar..with nirankar naam will attach us. Anand(bliss) that resides there, cannot be tell.

Kabir Charan Kamal Ki Muaz Koo Keh Kaissaie Aunman||
Kehbai Ko Subha Nahi Dekha Hi Parvaan || (Panna- 1370)


Thats it for now..will post new stuff

on a side note: Can i ask amrit veer ji or anyone to tell the sangat where exactly trikurti resides in the body.. I always thought it was 3rd eye but later found its chakar between 3rd eye(tisra til) and dasam dwara ... might be called Bhram Andar Nari(vein).

And request to sangat ji: Reading the ways and actual doing it practically its different things...lets all do simran.



Va..........Hi...........Gu.........Ru
Va..........Hi...........Gu.........Ru
Va..........Hi...........Gu.........Ru
Va..........Hi...........Gu.........Ru
Va..........Hi...........Gu.........Ru

The Profound Play of Intelligence and Ignorance.

The crucial basis of the Dasam Granth, and the Sri Sarbloh Granth, orbits the perpetual battle between intelligence and ignorance. These dual notions, as per Akali-Nihung Guru Gobind Singh Ji, are a permanent attribute of the present platform of creation. The latter is a profound reiteration found amongst his works, collated in the Dasam Granth. Plausibly the greatest discernment of the battle between intelligence and ignorance is housed in the Chaubis Avatar or the Twenty-Four Avatars in the Dasam Granth. This composition, replete with poetic parameters, relates the varied incarnations of Vishnu, who is depicted as a paternal figure in subcontinental mythology, manifesting as per the blasphemous nature of humankind. The Guru refuses to deify these incarnations, but praises them as a warrior to a warrior and a scholar to a scholar due to their fervent adoration of intelligence, or criticises them due to their ambiguity whilst patronising ignorance. Before commencing one should understand that the intelligence, and ignorance, employed in this context do not define the superficial terms used in educational demarcations but signify spiritual discernments and elements.

Intelligence and ignorance do not permanently permeate an individual but constantly expel each other to gain supremacy over the human mind. The greatest exemplar of the latter phenomena can be evidenced from the Ram-Avatar. This poetic composition is a figurative retelling of the sub-continental Ramayana, which charts the life of Ram Chandra. An incarnation of Vishnu who ruled over North India, Ram Chandra can be taxonomized as being both an ardent embodiment of intelligence and ignorance. Serially the Parsuram Avatar, which precedes the Ram Avatar, also follows a similar pattern depicting a character who despite his divinity and religiosity also falls prey to ignorance. The penultimate catalyst is delivered when both Parsuram and Ram Chandra engage each other during the latter's wedding preparations and combat each other for supremacy. Parsuram is a warrior sage, born to a contemplative scholar he ultimately gains the blessings of Shiva and commences to battle his race's mortal foes. After annihilating the latter in a genocidal rage, he commences a Herculean penance assisting all or any who call upon him. Swearing to re-manifest upon the appearance of the apocalyptic Kalki incarnation, he closes his eyes in meditation and departs from the temporal plane. Simultaneously Ram Chandra is cast as Parsuram's extreme antithesis. He is born to a monarch and is tutored in all aspects of an imperial life from adept practitioners and tutors. Ultimately he is declared as his father's heir, and begins learning the intricacies of statecraft so dear to any ruler.

Both Ram Chandra and Parsuram encounter each other at the fateful behest of the monarch Janaka. The latter has an adopted daughter named Sita. The latter is a beauteous Helen, and Janaka has vowed to wed her to the individual who can break the bow of Shiva. This intricate weapon once belonged to Shiva himself, and only Sita possessed the strength and purity to lift it. In an Arthurian fashion all suitors except Ram Chandra fail to lift this bow with the latter succeeding in breaking it. It is here, filled with rage, Parsuram manifests and a mass battle occurs.


ਜਿਣੀ ਰਾਮ ਸੀਤਾ ਸ੝ਣੀ ਸ੝ਰਉਣ ਰਾਮੰ ॥ ਗਹੇ ਸਸਤ੝ਰ ਅਸਤ੝ਰੰ ਰਿਸਿਯੋ ਤਉਨ ਜਾਮੰ ॥ जिणी राम सीता सढ़णी सढ़रउण रामं ॥ गहे ससतढ़र असतढ़रं रिसियो तउन जामं ॥ When Parashuram heard this that Ram hath conquered Sita, he at that time, in great ire, held up his arms and weapons. Parsuram receives intelligence that not only has Ram Chandra rent the bow of his master, and patron deity, Shiva to pieces but also conquered Sita. he indulges in rage thus birthing ignorance in his being. Subsequently he is blinded to all and any wisdom. ਕਹਾ ਜਾਤ ਭਾਖਿਯੋ ਰਮੋ ਰਾਮ ਠਾਢੇ ॥ ਲਖੋ ਆਜ ਕੈਸੇ ਭਝ ਬੀਰ ਗਾਢੇ ॥੧੧੭॥ कहा जात भाखियो रमो राम ठाढे ॥ लखो आज कैसे भझ बीर गाढे ॥११७॥ He asked Ram to stop there and challenged him saying."I shall now see, what type of hero thou art."177. Challenging Ram Chandra, Parsuram strikes a profound blow to the latter's dignity and mettle. ਭਾਖਾ ਪਿੰਗਲ ਕੀ ॥ भाखा पिंगल की ॥ Bhakha Pingal Di (The language of prosody): ਸ੝ੰਦਰੀ ਛੰਦ ॥ सढ़ंदरी छंद ॥ SUNDARI STANZA A new stanza commences. ਭਟ ਹ੝ੰਕੇ ਧ੝ੰਕੇ ਬੰਕਾਰੇ ॥ ਰਣਿ ਬੱਜੇ ਗੱਜੇ ਨਗਾਰੇ ॥ भट हढ़ंके धढ़ंके बंकारे ॥ रणि बढ़जे गढ़जे नगारे ॥ The warriors raised loud shouts and the terrible trumpets resounded. Both Ram Chandra's and Parsuram's warriors adopt defensive positions and prepare to battle. ਰਣ ਹਲੰ ਕਲੋਲੰ ਹ੝ੱਲਾਲੰ ॥ ਢਲ ਹੱਲੰ ਢੱਲੰ ਉੱਛਾਲੰ ॥੧੧੮॥ रण हलं कलोलं हढ़ढ़लालं ॥ ढल हढ़लं ढढ़लं उछालं ॥११८॥ There were war-cries in the battlefield and the warriors, being pleased began to hurl their shields up and down.118. Both parties commence marching towards each other. ਰਣ ਉੱਠੇ ਕ੝ੱਠੇ ਮ੝ੱਛਾਲੇ ॥ ਸਰ ਛ੝ੱਟੇ ਜ੝ੱਟੇ ਭੀਹਾਲੇ ॥ रण उठे कढ़ढ़ठे मढ़ढ़छाले ॥ सर छढ़ढ़टे जढ़ढ़टे भीहाले ॥ The warriors with twined whiskers gathered together for war and fought with each other discharging dreadful shower of arrows. Via a historic context, most scholars believe that the warriors mentioned in the sub-continental epics often retained their long hair as a symbol of sorts depicting their rank, mannerisms and/or valour. Realizing the effective lethality of missiles, both parties employ their arrows as preliminary weapons. ਰਤ੝ ਡਿੱਗੇ ਭਿੱਗੇ ਜੋਧਾਣੰ ॥ ਕਣਣੰਛੇ ਕੱਛੇ ਕਿਕਾਣੰ ॥੧੧੯॥ रतढ़ डिढ़गे भिढ़गे जोधाणं ॥ कणणंछे कढ़छे किकाणं ॥११९॥ The fighters drenched with blood began to fell and the horses were being crushed in the battlefield.119. The battle has truly commenced now and in the close quarter melee which follows, thousands of casualties are inflicted. ਭੀਖਣੀਯੰ ਭੇਰੀ ਭ੝ੰਕਾਰੰ ॥ ਝਲ ਲੰਕੇ ਖੰਡੇ ਦ੝ੱਧਾਰੰ ॥ भीखणीयं भेरी भढ़ंकारं ॥ झल लंके खंडे दढ़ढ़धारं ॥ The sound of the drums of Yoginis was being heard and the double-edged daggers glistened. On both fronts death roams high and wide as man after man and beast after beast falls. Double-edged punch daggers are drawn and begin slicing. ਜ੝ੱਧੰ ਜ੝ੱਝਾਰੰ ਬ੝ੱਬਾੜੇ ॥ ਰ੝ੱਲੀਝ ਪਖਰੀਝ ਆਹਾੜੇ ॥੧੨੦॥ जढ़ढ़धं जढ़ढ़झारं बढ़ढ़बाड़े ॥ रढ़ढ़लीझ पखरीझ आहाड़े ॥१२०॥ The warriors were mumbling and falling as martyrs and the heroes wearing armours were rolling in dust.120. This battle is not forgiving neither are it's participants. Valorous warriors die like babes, whereas martyrs and heroes grapple in the dust. Where ignorance reins supreme the status of both martyr and hero is annihilated. Not a fig is given about one's image, or consequences of one's actions. ਬੱਕੇ ਬੱਬਾੜੇ ਬੰਕਾਰੰ ॥ ਨੱਚੇ ਪੱਖਰੀਝ ਜ੝ਝਾਰੰ ॥ बढ़के बढ़बाड़े बंकारं ॥ नढ़चे पढ़खरीझ जढ़झारं ॥ The brave fighters thundered and the warriors wearing steel armours, being intoxicated, began to dance. The seedy intoxication of the battle, and the medicinal drugs employed in it, cause wave after wave of warriors to crash against each other. Akali-Nihung Guru Gobind Singh Ji describes this phenomena as a dance of sorts. ਬੱਜੇ ਸੰਗਲੀਝ ਭੀਹਾਲੇ ॥ ਰਣ ਰੱਤੇ ਮੱਤੇ ਮ੝ੱਛਾਲੇ ॥੧੨੧॥ बढ़जे संगलीझ भीहाले ॥ रण ढ़रते मढ़ते मढ़ढ़छाले ॥१२१॥ The terrible trumpets resounded and the warriors with dreadful whiskers began to fight in the war.121. Another wave of warriors emerges on both sides and collides against each other. ਉਛਲੀਝ ਕੱਛੀ ਕੱਛਾਲੇ ॥ ਉੱਡੇ ਜਣ੝ ਪੱਬੰ ਪੱਛਾਲੇ ॥ उछलीझ कढ़छी कढ़छाले ॥ उडे जणढ़ पढ़बं पढ़छाले ॥ The warriors were fighting with each other while twisting their whiskers. The chopping heroes were jumping like the winged mountains. This is no common engagement. Both Parsuram and Ram possess warriors with profound merits and reputations. Both possess retinues of Achilles's, Odysseus's and Hectors'. ਜ੝ੱਟੇ ਭਟ ਛ੝ੱਟੇ ਮ੝ੱਛਾਲੇ ॥ ਰ੝ਲੀਝ ਆਹਾੜੰ ਪਖਰਾਲੇ ॥੧੨੨॥ जढ़ढ़टे भट छढ़ढ़टे मढ़ढ़छाले ॥ रढ़लीझ आहाड़ं पखराले ॥१२२॥ The brave soldiers wearing armours are lying down on the earth.122. With ignorance acting as a catalyst the once brave knights are now breathing their last on the grounds of a foreign terrain. ਬੱਜੇ ਸੰਧੂਰੰ ਨੱਗਾਰੇ ॥ ਕੱਛੇ ਕੱਛੀਲੇ ਲ੝ੱਝਾਰੇ ॥ बढ़जे संधूरं नढ़गारे ॥ कढ़छे कढ़छीले लढ़ढ़झारे ॥ The trumpets resounded upto distant places and the horses began to run hither and thither. Again signals are received and dispatched. The warring and blood-letting shall continue. ਗਣ ਹੂਰੰ ਪੂਰੰ ਗੈਣਾਯੰ ॥ ਅੰਜਨਯੰ ਅੰਜੇ ਨੈਣਾਯੰ ॥੧੨੩॥ गण हूरं पूरं गैणायं ॥ अंजनयं अंजे नैणायं ॥१२३॥ The heavenly damsels began to roam in the sky and bedecking themselves and putting collyrium in their eyes they began to see the war.123. The asparas or the consorts of the Gods start roaming the sky. Their duty is to introduce valorous troops to the beauties of the heavenly realms and also wed them. Akali-Nihung Guru Gobind Singh Ji, who possessed significant religious knowledge, was aware that the employment of these damsels in his narrative would be well understood universally. Especially since many traditions, such as Islam, had adopted them from sub-continental mythology. ਰਣ ਣੱਕੇ ਨਾਦੰ ਨਾਫੀਰੰ ॥ ਬੱਬਾੜੇ ਬੀਰੰ ਹਾਬੀਰੰ ॥ रण णढ़के नादं नाफीरं ॥ बढ़बाड़े बीरं हाबीरं ॥ The thundering musical instruments were played in the war and the brave soldiers roared. Music is an intricate part of this battle. Preserving secrecy and dispatching signals. ਉੱਘੇ ਜਣ ਨੇਜੇ ਜੱਟਾਲੇ ॥ ਛ੝ੱਟੇ ਸਿਲ ਸਿਤਿਯੰ ਮ੝ੱਛਾਲੇ ॥੧੨੪॥ उघे जण नेजे जढ़टाले ॥ छढ़ढ़टे सिल सितियं मढ़ढ़छाले ॥१२४॥ The warriors holding their spears in their hands began to strike them, the arms and weapons of the warriors were put to use.124. Once more both parties race towards each other, hoping to uplift the name of either Parsuram or Ram Chandra above the other. ਭਟ ਡਿੱਗੇ ਘਾਯੰ ਅੱਘਾਯੰ ॥ ਤਨ ਸ੝ੱਭੇ ਅੱਧੇ ਅੱਧਾਯੰ ॥ भट डिढ़गे घायं अघायं ॥ तन सढ़ढ़भे अधे अधायं ॥ The wounded warriors fell down and their bodies were chopped. The full heat of the battle has arrived. Not even the bodies of the dead are spared. ਦਲ ਗੱਜੇ ਬੱਜੇ ਨੀਸਾਣੰ ॥ ਚੰਚਲੀਝ ਤਾਜੀ ਚੀਹਾਣੰ ॥੧੨੫॥ दल गढ़जे बढ़जे नीसाणं ॥ चंचलीझ ताजी चीहाणं ॥१२५॥ The armies thundered and the trumpets resounded, the restless horses neighed in the battlefield.125. The generals of both parties have decided to enrich the battle with blood as wave after wave of fighters march's mercilessly towards the other. ਚਵ ਦਿਸਯੰ ਚਿੰਕੀ ਚਾਵੰਡੈ ॥ ਖੰਡੇ ਖੰਡੇ ਕੈ ਆਖੰਡੈ ॥ चव दिसयं चिंकी चावंडै ॥ खंडे खंडे कै आखंडै ॥ The vultures shrieked on all the four sides and they began to reduce already chopped bodies into bits. The scavengers are out and about. Swooping upon the carrion, littering the ground, they hastily speed towards it and start cutting it for easier consumption. ਰਣ ੜੰਕੇ ਗਿੱਧੰ ਉੱਧਾਣੰ ॥ ਜੈ ਜੰਪੈ ਸਿੰਧੰ ਸ੝ੱਧਾਣੰ ॥੧੨੬॥ रण ड़ंके गिढ़धं उधाणं ॥ जै जढ़मपै सिंधं सढ़ढ़धाणं ॥१२६॥ In the jungle of that battlefield they began to play with the bits of flesh and the adepts and yogis wished for victory.126. Traditionally many armies used to include varied religious clerics who would be requested to pray for a victorious result. Here the yogis, or ascetics, commence their penances hoping for physical supremacy over their simultaneous counterparts. ਫ੝ੱਲੇ ਜਣ ਕਿੱਸਕ ਬਾਸੰਤੰ ॥ ਰਣ ਰੱਤੇ ਸੂਰਾ ਸਾਮੰਤੰ ॥ फढ़ढ़ले जण किढ़सक बासंतं ॥ रण ढ़रते सूरा सामंतं ॥ Just as the flowers blossom in the spring, in the same manner are seen the mighty warriors fighting in the war. Just as flowers renew themselves in the spring, thus too the fighting warriors renew their energy. ਡਿੱਗੇ ਰਣਿ ਸ੝ੰਡੀ ਸ੝ੰਡਾਣੰ ॥ ਧਰਿ ਭੂਰੰ ਪੂਰੰ ਮ੝ੰਡਾਣੰ ॥੧੨੭॥ डिढ़गे रणि सढ़ंडी सढ़ंडाणं ॥ धरि भूरं पूरं मढ़ंडाणं ॥१२७॥ The trunks of the elephants began to fell in the battlefield and the whole earth was filled with hacked heads.127. The bovine tanks of the ancient world are themselves not spared, as the earth around them is pooled with carrion. ਮਧ੝ਰ ਧਨਿ ਛੰਦ ॥ मधढ़र धनि छंद ॥ MADHUR DHUN STANZA ਤਰ ਭਰ ਰਾਮੰ ॥ ਪਰਹਰ ਕਾਮੰ ॥ तर भर रामं ॥ परहर कामं ॥ Parashuram, who had abandoned his desires created a sensation in all the four directions, Parsuram, who has mastered himself and is cast as an embodiment of a warrior monk, now enters the battlefield. ਧਰ ਬਰ ਧੀਰੰ ॥ ਪਰਹਰਿ ਤੀਰੰ ॥੧੨੮॥ धर बर धीरं ॥ परहरि तीरं ॥१२८॥ And began to discharge arrows like the brave fighers.128. Watching the archers, he commences to challenge each and every last one of the foe and unleashes an unholy volley upon them. ਦਰ ਬਰ ਗਯਾਨੰ ॥ ਪਰ ਹਰਿ ਧਯਾਨੰ ॥ दर बर गयानं ॥ पर हरि धयानं ॥ Observing his fury, the men of wisdom, meditated on the Lord, The disciple of Shiva leaves no stone unturned in his rage. Perceiving this, the Athenian figures amongst both forces commence meditation in order to gain survival. ਥਰਹਰ ਕੰਪੈ ॥ ਹਰਿ ਹਰਿ ਜੰਪੈ ॥੧੨੯॥ थरहर कढ़मपै ॥ हरि हरि जढ़मपै ॥१२९॥ And began to repeat the name of Lord, trembling with fear.129. All around fear runs writ, as Parsuram slays each and every warrior in front of him. ਕ੝ਰੋਧੰ ਗਲਿਤੰ ॥ ਬੋਧੰ ਦਲਿਤੰ ॥ कढ़रोधं गलितं ॥ बोधं दलितं ॥ Agonised by extreme rage, the intellect was destroyed. An embodiment of intelligence himself, Parsuram's intellect is now destroyed as rage encases him. ਕਰ ਸਰ ਸਰਤਾ ॥ ਧਰਮਰਿ ਹਰਤਾ ॥੧੩੦॥ कर सर सरता ॥ धरमरि हरता ॥१३०॥ A stream of arrows flowed from his hands and with them the life-breath of opponents was removed.130. Parsuram's volley destroys the lifeblood of his foes. At first he killed in lieu of divinity and in defence. He now kills for himself and in rage, thus committing great trespasses. ਸਰਬਰ ਪਾਣੰ ॥ ਧਰ ਕਰਿ ਮਾਣੰ ॥ सरबर पाणं ॥ धर करि माणं ॥ Holding their arrows in their hands and filled with pride, Parsuram's own warriors are now enlivened as their master and commander has stepped into the field himself. ਅਰਿ ਉਰ ਸਾਲੀ ॥ ਧਰ ਉਰ ਮਾਲੀ ॥੧੩੧॥ अरि उर साली ॥ धर उर माली ॥१३१॥ The warriors are imposing them in the hearts of the enemies like the hoeing of the earth by the gardener.131. Their own arrows now fly straight and true. ਕਰ ਬਰ ਕੋਪੰ ॥ ਥਰਹਰ ਧੋਪੰ ॥ कर बर कोपं ॥ थरहर धोपं ॥ All tremble on account of the fury by the warriors and because of their activities. All around fear increases as Parsuram steadily gains ground. ਗਰ ਬਰ ਕਰਣੰ ॥ ਘਰਿ ਬਰ ਹਰਣੰ ॥੧੩੨॥ गर बर करणं ॥ घरि बर हरणं ॥१३२॥ The masters of the horses were being destroyed.132. Ram Chandra's cavalry suffers extensive blows as Parsuram mercilessly slaughters it's commanders. ਛਰ ਹਰ ਅੰਗੰ ॥ ਚਰ ਖਰ ਸੰਗੰ ॥ छर हर अंगं ॥ चर खर संगं ॥ Every limb of the warriors was pierced by arrows, Pandemonium ensues as the genocidal battle prolongs itself. ਜਰ ਬਰ ਜਾਮੰ ॥ ਝਰ ਹਰ ਰਾਮੰ ॥੧੩੩॥ जर बर जामं ॥ झर हर रामं ॥१३३॥ And Parashuram began to shower a volley of his arms.133. And now Parsuram brings his famed arms into play. ਟਰ ਧਰਿ ਜਾਯੰ ॥ ਠਰ ਹਰਿ ਪਾਯੰ ॥ टर धरि जायं ॥ ठर हरि पायं ॥ He who advances to that side goes straight to the feet of the Lord (i.e. he is killed). Anyone who advances towards Parsuram is instantaneously dispatched to his final abode. ਢਰ ਹਰ ਢਾਲੰ ॥ ਥਰਹਰ ਕਾਲੰ ॥੧੩੪॥ ढर हर ढालं ॥ थरहर कालं ॥१३४॥ Hearing the knocks on the shields, the god of death came down.134. Even the God of death himself comes down to watch the gladiatorial spectacle which Parsuram has created for all and everyone. ਅਰਿ ਬਰ ਦਰਣੰ ॥ ਨਰ ਬਰ ਹਰਣੰ ॥ अरि बर दरणं ॥ नर बर हरणं ॥ The superb enemies were killed and the eminent men were destroyed. Each and every man of great strength and eminence is duly decapitated by the furious Parsuram. ਧਰ ਬਰ ਧੀਰੰ ॥ ਫਰ ਹਰ ਤੀਰੰ ॥੧੩੫॥ धर बर धीरं ॥ फर हर तीरं ॥१३५॥ On the bodies of the enduring warriors, the arrows waved.135. Arrows meanwhile wave in the bodies of those still standing, seeping their strength and moral. ਬਰ ਨਰ ਦਰਣੰ ॥ ਭਰ ਹਰ ਕਰਣੰ ॥ बर नर दरणं ॥ भर हर करणं ॥ The eminent persons were destroyed and the remaining sped away. Thousands flee the battlefield, whilst the survivors are duly destroyed. ਹਰ ਹਰ ਰੜਤਾ ॥ ਬਰ ਹਰ ਗੜਤਾ ॥੧੩੬॥ हर हर रड़ता ॥ बर हर गड़ता ॥१३६॥ They repeated Shiva`s name and created confusion.136. The survivors constantly reiterate the name of Shiva, hoping that the latter can stop his disciple whilst creating confusion via conflicting accounts of the battle. ਸਰਬਰ ਹਰਤਾ ॥ ਚਰਮਰਿ ਧਰਤਾ ॥ सरबर हरता ॥ चरमरि धरता ॥ Parashuram, the wielder of axe, A description of Parsuram. ਬਰਮਰਿ ਪਾਣੰ ॥ ਕਰਬਰ ਜਾਣੰ ॥੧੩੭॥ बरमरि पाणं ॥ करबर जाणं ॥१३७॥ Had the power to destroy all in the war, his arms were long.137. A description of Parsuram. ਹਰਬਰਿ ਹਾਰੰ ॥ ਕਰ ਬਰ ਬਾਰੰ ॥ हरबरि हारं ॥ कर बर बारं ॥ The brave fighters struck blows and the rosary of skulls on the neck of Shiva looked impressive. To what avail are the prayers to Shiva, when that deity himself dances on the battlefield entranced by his disciples mesmerizing feats. ਗਡਬਡ ਰਾਮੰ ॥ ਗੜਬੜ ਧਾਮੰ ॥੧੩੮॥ गडबड रामं ॥ गड़बड़ धामं ॥१३८॥ Ram stood firmly and within the whole place, there was turmoil.138. Only one individual stands in this ocean of turmoil untouched. Ram Chandra himself. ਚਰਪਟ ਛੀਗਾ ਕੇ ਆਦਿ ਕ੝ਰਿਤ ਛੰਦ ॥ चरपट छीगा के आदि कढ़रित छंद ॥ CHARPAT CHHIGA KE AAD KRIT STANZA ਖੱਗ ਖਯਾਤਾ ॥ ਗਯਾਨ ਗਯਾਤਾ ॥ खढ़ग खयाता ॥ गयान गयाता ॥ In the use of the sword the noteworthy and greatly wise persons are being seen. Masters of swords themselves battle against each other, as wise generals chalk out new strategies. ਚਿੱਤ੝ਰ ਬਰਮਾ ॥ ਚਾਰ ਚਰਮਾ ॥੧੩੯॥ चिढ़तढ़र बरमा ॥ चार चरमा ॥१३९॥ Those with beautiful bodies are wearing armours which seem like portraits.139. Athletes with great bodies have discarded their careers and now wear armour whilst indulging in a mass genocide. ਸਾਸਤ੝ਰੰ ਗਯਾਤਾ ॥ ਸਸਤ੝ਰੰ ਖਯਾਤਾ ॥ सासतढ़रं गयाता ॥ ससतढ़रं खयाता ॥ Those who are specialists in arm and scholars of Shastras; Military experts from all fields are engaging each other. ਚਿਤ੝ਰੰ ਜੋਧੀ ॥ ਜ੝ੱਧੰ ਕ੝ਰੋਧੀ ॥੧੪੦॥ चितढ़रं जोधी ॥ जढ़ढ़धं कढ़रोधी ॥१४०॥ And also the famous warriors are busy in warfare in great rage.140. Ignorance permeates all as the battle rages. ਬੀਰੰ ਬਰਣੰ ॥ ਭੀਰੰ ਭਰਣੰ ॥ बीरं बरणं ॥ भीरं भरणं ॥ The eminent warriors are filling others with fear; Fear abounds all around, for who truly has witnessed such a spectacle? ਸਤ੝ਰੰ ਹਰਤਾ ॥ ਅੱਤ੝ਰੰ ਧਰਤਾ ॥੧੪੧॥ सतढ़रं हरता ॥ अतढ़रं धरता ॥१४१॥ Wearing their arms they are destroying the enemies.141. Wearing weapons death abounds universally. ਬਰਮੰ ਬੇਧੀ ॥ ਚਰਮੰ ਛੇਦੀ ॥ बरमं बेधी ॥ चरमं छेदी ॥ The brave fighters piercing the armours are boring the bodies; Armours fail to prevent the attacks of enraged warriors. ਛੱਤ੝ਰੰ ਹੰਤਾ ॥ ਅੱਤ੝ਰੰ ਗੰਤਾ ॥੧੪੨॥ छढ़तढ़रं हंता ॥ अतढ़रं गंता ॥१४२॥ With the use of arms, the canopies of the kings are being destroyed.142. Imminent emperors are themselves falling prey to Parsuram's life-sapping offensives. ਜ੝ਧੰ ਧਾਮੀ ॥ ਬ੝ਧੰ ਗਾਮੀ ॥ जढ़धं धामी ॥ बढ़धं गामी ॥ Those who marched towards the battlefield, Thousands now reinforce their warring comrades on both sides. ਸਸਤ੝ਰੰ ਖਯਾਤਾ ॥ ਅਸਤ੝ਰੰ ਗਯਾਤਾ ॥੧੪੩॥ ससतढ़रं खयाता ॥ असतढ़रं गयाता ॥१४३॥ They know the secrets of arms and weapons.143. They possess all knowledge of arms and armour. ਜ੝ੱਧਾ ਮਾਲੀ ॥ ਕੀਰਤ ਸਾਲੀ ॥ जढ़ढ़धा माली ॥ कीरत साली ॥ The warriors wandered in the battlefield like the gardeners of the forest who prune the plants, they began to destroy the reputation of the heroes. Each and every warrior slaughters the other as a gardener mercilessly prunes in his trade. ਧਰਮੰ ਧਾਮੰ ॥ ਰੂਪੰ ਰਾਮੰ ॥੧੪੪॥ धरमं धामं ॥ रूपं रामं ॥१४४॥ In that battlefield the beautiful Ram, who is the abode of righteousness is looking glorious.144. Akali-Nihung Guru Gobind Singh Ji does not deify Ram Chandra here, but praises him as the sole embodiment of intelligence on the battlefield. An attribute which Parsuram has lost. ਧੀਰੰ ਧਰਤਾ ॥ ਬੀਰੰ ਹਰਤਾ ॥ धीरं धरता ॥ बीरं हरता ॥ He is a hero with the quality of forbearance, he is the destroyer of warriors; All qualities which once belonged to the apostle of Shiva, are now imbued in Ram Chandra. ਜ੝ੱਧੰ ਜੇਤਾ ॥ ਸਸਤ੝ਰੰ ਨੇਤਾ ॥੧੪੫॥ जढ़ढ़धं जेता ॥ ससतढ़रं नेता ॥१४५॥ Conqueror of war and eminently special in the use of weapons.145. He is prodigy in the employment of various weapons and is Alexandrian himself. ਦ੝ਰਦੰ ਗਾਮੀ ॥ ਧਰਮੰ ਧਾਮੀ ॥ दढ़रदं गामी ॥ धरमं धामी ॥ He has the gait of an elephant and an abode of Dharma; His limbs are supple yet possess the power of an elephant. He is now the chosen carrier of intelligence. ਜੋਗੰ ਜ੝ਵਾਲੀ ॥ ਜੋਤੰ ਮਾਲੀ ॥੧੪੬॥ जोगं जढ़वाली ॥ जोतं माली ॥१४६॥ He is the master of yoga-fire and protector of the supreme light.146. Now supremacy pervades his very being. ਪਰਸਰਾਮ ਬਾਚ ॥ परसराम बाच ॥ The Speech of Parachuram : ਸ੝ਵੈਯਾ ॥ सढ़वैया ॥ SWAYYA Undaunted by the bloody spectacle surrounding him Parsuram questions Ram Chandra. ਤੂਣਿ ਕਸੇ ਕਟ ਚਾਪ ਧਰੇ ਕਰ ਕੋਪ ਕਹੀ ਦਿਜ ਰਾਮ ਅਹੋ ॥ तूणि कसे कट चाप धरे कर कोप कही दिज राम अहो ॥ Wearing his bow and quiver, the Brahmin Parshuram in great rage said to Ram : Trembling with immense rage he thunders his queries. He, Parsuram, is a Brahmin by caste but this notion does not hold merit for him. He has reduced the systems of humanity to nothing via his prowess and now awaits an answer. ਗ੝ਰਿਹ ਤੋਹ ਸਰਾਸਨ ਸੰਕਰ ਕੋ ਸੀਅ ਜਾਤ ਹਰੇ ਤ੝ਮ ਕਉਨ ਕਹੋ ॥ गढ़रिह तोह सरासन संकर को सीअ जात हरे तढ़म कउन कहो ॥ O the breaker of the bow of Shiva and the conqueror of Sita, who are you? One who has broken the bow of Shiva must be a mighty warrior indeed, but who truly is he? A demi-god or a mortal imbued with a deity's blessings? ਬਿਨ ਸਾਚ ਕਹੇ ਨਹੀ ਪ੝ਰਾਨ ਬਚੇ ਜਿਨਿ ਕੰਠ ਕ੝ਠਾਰ ਕੀ ਧਾਰ ਸਹੋ ॥ बिन साच कहे नही पढ़रान बचे जिनि कंठ कढ़ठार की धार सहो ॥ Tell me the truth otherwise you will not be able to save yourself and you will have to bear the blow of the sharp edge of my axe on your neck. This axe is the reason why he is known as Parsuram. Originally named Ram he was awarded this axe or 'Parsu' by Shiva as a symbol of his personal favour. ਘਰ ਜਾਹ੝ ਚਲੇ ਤਜ ਰਾਮ ਰਣੰ ਜਿਨਿ ਜੂਝ ਮਰੋ ਪਲ ਠਾਢ ਰਹੋ ॥੧੪੭॥ घर जाहढ़ चले तज राम रणं जिनि जूझ मरो पल ठाढ रहो ॥१४७॥ It will be appropriate, if you leave the war-arena and run away to your home, otherwise if you stay here for another instant, you will have to die."147. Ram Chandra is given the opportunity to beat a hasty retreat. ਸ੝ਵੈਯਾ ॥ सढ़वैया ॥ SWAYA ਜਾਨਤ ਹੋ ਅਵਿਲੋਕ ਮ੝ਝੈ ਹਠਿ ਝਕ ਬਲੀ ਨਹੀ ਠਾਢ ਰਹੈਂਗੇ ॥ जानत हो अविलोक मढ़झै हठि झक बली नही ठाढ रहैंगे ॥ You know that no mighty warrior can stay here firmly on seeing me; Ignorance has conquered Parsuram's intelligence and he now commences a boisterous account of his own achievements. ਤਾਤਿ ਗਹਿਯੋ ਜਿਨ ਕੋ ਤ੝ਰਿਣ ਦਾਂਤਨ ਤੇਨ ਕਹਾ ਰਣ ਆਜ ਗਹੈਂਗੇ ॥ ताति गहियो जिन को तढ़रिण दांतन तेन कहा रण आज गहैंगे ॥ Those whose fathers and grandfathers held the blades of grass within their teeth on seeing me (i.e. they accepted defeat) what type of war will they wage with me now? Parsuram is immensely senior in age to Ram Chandra. He has warred with the ancestors of the warriors who he has just finished slaughtering. If they were bovine's to his butchery, than what hope do their descendants possess in vanquishing him? ਬੰਬ ਬਜੇ ਰਣ ਖਭ ਗਡੇ ਗਹਿ ਹਾਥ ਹਥਿਆਰ ਕਹੂੰ ਉਮਹੈਂਗੇ ॥ बढ़मब बजे रण खभ गडे गहि हाथ हथिआर कहूं उमहैंगे ॥ Even if there is waged a terrible war how can they be bold enough now to march forward for war by taking hold of their weapons again? A mighty battle has just been stopped. Who would dare re-commence it again? Especially since now he, Parsuram, himself defies all odds and wars with mortals. ਭੂਮ ਅਕਾਸ ਪਤਾਲ ਦ੝ਰੈਬੇ ਕਉ ਰਾਮ ਕਹੋ ਕਹਾਂ ਠਾਮ ਲਹੈਂਗੇ ॥੧੪੮॥ भूम अकास पताल दढ़रैबे कउ राम कहो कहां ठाम लहैंगे ॥१४८॥ Then tell me, O Ram, where will you find a place one earth, sky or netherworld to hide yourself?"148. If the war is to re-commence, than Ram Chandra should prepare himself for his ultimate execution at the hands of the apostle of Shiva. ਕਬਿ ਬਾਚ ॥ कबि बाच ॥ Speech of the Poet: ਯੌ ਜਬ ਬੈਨ ਸ੝ਨੇ ਅਰਿ ਕੇ ਤਬ ਸ੝ਰੀ ਰਘ੝ਬੀਰ ਬਲੀ ਬਲਕਾਨੇ ॥ यौ जब बैन सढ़ने अरि के तब सढ़री रघढ़बीर बली बलकाने ॥ Hearing these words of the enemy (Parashuram), Ram looked like a mighty hero. Yet intelligence now runs writ in Ram Chandra who calmly refuses to indulge Parsuram in any retaliatory rhetoric. ਸਾਤ ਸਮ੝ੰਦ੝ਰਨ ਲੌ ਗਰਵੇ ਗਿਰ ਭੂਮਿ ਅਕਾਸ ਦੋਊ ਥਹਰਾਨੇ ॥ सात समढ़ंदढ़रन लौ गरवे गिर भूमि अकास दोऊ थहराने ॥ Visualising the serene posture of Ram, exhibiting the serenity of seven seas, the mountains, Sky and the whole world trembled. Ram Chandra calmly watches Parsuram, and this calm inspires a terrible fear in creation. ਜੱਛ ਭ੝ਜੰਗ ਦਿਸਾ ਬਿਦਿਸਾਨ ਕੇ ਦਾਨਵ ਦੇਵ ਦ੝ਹੂੰ ਡਰ ਮਾਨੇ ॥ जढ़छ भढ़जंग दिसा बिदिसान के दानव देव दढ़हूं डर माने ॥ The Yakshas, Nagas, gods gods demons of all the four directions were frightened. All immortals are frightened for now intelligence has found residence in Ram Chandra's very marrow. ਸ੝ਰੀ ਰਘ੝ਨਾਥ ਕਮਾਨ ਲੇ ਹਾਥਿ ਕਹੌ ਰਿਸ ਕੈ ਕਿਹ ਪੈ ਸਰ ਤਾਨੇ ॥੧੪੯॥ सढ़री रघढ़नाथ कमान ले हाथि कहौ रिस कै किह पै सर ताने ॥१४९॥ Getting hold of his bow in his hand, Ram said to Parashuram, "On whom you have stretched this arrow in anger?"149. Lifting his bow, Ram Chandra asks Parsuram to clarify his actions. ਪਰਸ ਰਾਮ ਬਾਚ ਰਾਮ ਸੋ ॥ परस राम बाच राम सो ॥ Speech of Parashuram addressed to Ram : But Parsuram has been blinded to reality. ਜੇਤਕ ਬੈਨ ਕਹੇ ਸ੝ ਕਹੇ ਜ੝ ਪੈ ਫੇਰਿ ਕਹੇ ਤ੝ ਪੈ ਜੀਤ ਨ ਜੈਹੋ ॥ जेतक बैन कहे सढ़ कहे जढ़ पै फेरि कहे तढ़ पै जीत न जैहो ॥ O Ram ! whatever you have said, you have said and now if you say anything further, then you will not remain alive; Ram Chandra is forewarned that if he says anything more he will be instantly dispatched. ਹਾਥਿ ਹਥਿਆਰ ਗਹੇ ਸ੝ ਗਹੇ ਜ੝ ਪੈ ਫੇਰਿ ਗਹੇ ਤ੝ ਪੈ ਫੇਰਿ ਨ ਲੈਹੋ ॥ हाथि हथिआर गहे सढ़ गहे जढ़ पै फेरि गहे तढ़ पै फेरि न लैहो ॥ The weapon that you had to wield, you have wielded and if you try to wield anything more, your effort will be of no avail. He Parsuram is the God of war and weaponry. Does Ram Chandra really think he is any better than him? ਰਾਮ ਰਿਸੈ ਰਣ ਮੈ ਰਘ੝ਬੀਰ ਕਹੋ ਭਜਿਕੈ ਕਤ ਪ੝ਰਾਨ ਬਚੈਹੋ ॥ राम रिसै रण मै रघढ़बीर कहो भजिकै कत पढ़रान बचैहो ॥ Then getting furious Parashuram said to Ram, "Say, where will you run away now from war and how will you save your life? But if war truly is to recommence than Ram Chandra should recite his won funerary rites. ਤੋਰ ਸਰਾਸਨ ਸੰਕਰ ਕੋ ਹਰਿ ਸੀਅ ਚਲੇ ਘਰਿ ਜਾਨ ਨ ਪੈਹੋ ॥੧੫੦॥ तोर सरासन संकर को हरि सीअ चले घरि जान न पैहो ॥१५०॥ O Ram ! breaking the bow of Shiva and now wedding Sita you will not be able to reach your home."150. For he is now truly Parsuram's foe.
Continued in Part 2.

Our Granthis, Raagis,Kathavachaks, are the most abused and ignored members of the Gurudwara. We should support them, respect them & encourage them w/o looking at their guns or avguns. Sadly some ppl always insult them.

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