valli singh

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On 10/16/2009 at 12:12 PM, Kaljug said:

Yes, well the fact that Degh was established by Dasmesh Pita for the chardikala of his Singhs doesn't seem to precent ignorant Sikhs denigrating this ancient practice. As such, I think it would be beneficial to examine and explain the reasons for Shaheedi Degh being prescribed.

Various sorts of herbs and drugs, some intoxicating and other not, have been used by peoples engaged in war since war itself began, from the Viking Beserkers who went into their rage on a combination of mead and the amanita mushroom, to Singhs who became intoxicated on sukh nidhaan and afeem to do battle with war elephants, and all the way to modern day pilots in the US airforce who are given methedrine to keep the awake and alert during flight missions that last more than 24 hours or more. I feel the only reason that some Sikhs don't understand the use of Degh is because they have never had to fight a war before, and because some of them seem to suffer from the delusion that puraatan Singhs all lived on air and sunshine, and could fight for days without effort on this diet, that none of them felt even a glimmer of pain when they were stabbed, shot or slashed, and never suffered a bout of indigestion.

The science is one thing I'm interested in, but there is plenty of room in ethnobotanical research for anecdotal evidence. It would be very illuminating to hear first hand accounts from NIhangs of how sukh nidhaan affects their seva, bhagti and battle prowess (real or simulated).

Regards,

K.

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Yes I agree Brother,

But as Kam Veerji has also stated, we are trying to extrapolate their logic

of what is fiction to it's logical conclusions,

the fellow above asked why would the Ten Nanaks want us to prakash/pray to fictions

that begs the question 'do they believe that these mythological/historical personages

referenced in Guru Granth Sahib are also fictions?'

If so, they have a big problem because they would then be completely scriptureless,

so I'm assuming then that they accept:

- that Ahalya was turned into a stone (Ang 874)

-that the Apsaras exist (142)

-that the fish and boar incarnations came (1269)

-that Krishna subdued Kali (350)

-that there are millions of Yakshas, Kinnars and Pishachas (276)

it does not say anywhere in these verses that they are from stories, actually they are stated as facts,

are these anti-Gurmat fictions also or do you accept them?

It does not say anywhere use logic, reason and scientific principles to question these things

nor does it say that they are fanciful beliefs that are written only to ignite the popular imagination,

they are refered to in the past tense as though they actually happened which means that the authors

accepted them.

Are the stories of Ajamal and Prelad and Narsingh which are so

prominatly displayed in Guru Granth Sahib also fictions?

Or are they just 'metaphors' (which are again, devices of fiction)

because the way they are referenced in Gurbani and forcibly invoked

they do not seem to indicate that those who invoked them were speaking

in terms of merely mythological fallacy.

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