BhagatSingh

They are still evolving. Darwin himself thought of evolution after observing finches on the Galapagos islands. Today we see evolution happening all the time, with smaller organisms with short life-spans. Second, though we can't run an experiment that will tell us how the dinosaur lineage radiated, we can study many aspects of evolution with controlled experiments in a laboratory setting. In organisms with short generation times (e.g., bacteria or fruit flies), we can actually observe evolution in action over the course of an experiment. And in some cases, biologists have observed evolution occurring in the wild. http://evolution.berkeley.edu/evolibrary/misconceptions_faq.php#e1 See this link to clarify misconceptions about evolution. Humans didn't evolve "more than" other great apes. We evolved differently than other great apes. It is ahankar that makes one think that they are superior to another. So this - I agree with you here.

Exactly. What science is describing is a material evolution, how matter evolves into moving machinery. What Guru Sahib describes in Guru Granth Sahib is a spiritual evolution, how undifferentiated spirit evolves into lived experience. To me it's both. Evolution is how Hari created living things. Whether the material evolution is through random chance or consciousness-driven evolution, Hari created chance so either way is good.

Not even a minute into the video, and it's already becoming so clear how important it is to have a purpose in life.

Yes but sexual desire is not the same as sexual intercourse (otherwise rape would be considered sexual intercourse). So first you have to separate sexual desire and sexual intercourse. Put them in two separate categories. "Most people need to have sexual desire in them, to have sex. " Exactly! I'll tell you a secret. ;) There are two types of sexual desires, which are fundamentally different from each other. 1. Sexual desire that average person feel in their waking and dream state 2. Sexual desire that Brahmgyanis feel in Turiyavastha In Yog disciplines and in Guru Granth Sahib, #2 is not considered as sexual desire but rather as a part of Turiyavastha. Here's why - Imagine yourself having sex all the while embodying a desire for Waheguru. You would say that is a desire for waheguru not really sexual desire. That's true. On one hand we can see that's not a sexual desire but on the other hand we can kind of see that's a different type of sexual desire. Sexual desire is just a name for the energy flow in the body, called Kaam Shakti. The energy is different different in 1 and different in 2. On one hand it is a sexual desire because there is some desire for sex (it's not rape), but on the other hand, it is not sexual desire because it has fundamentally transformed into something else. So there is - 1. Sexual intercourse while embodying a desire for the person 2. Sexual intercourse while embodying a desire for Waheguru That's the secret. ;)

The Op didn't but I made that suggestion to stop looking for earth shape and instead see the deeper meaning in the sakshi. The enlightened people of the past were giving deeper insights in the stories they were telling us. They worshipped these stories and the characters; it meant a great deal to them. They considered them sacred, way higher than other subjects of history, geography, physics, maths etc. So to go creeping in like a rat, looking for flat/round earth in the immense wisdom they gave is a disrespect of their precious gift. I also explained why it was not about the shape of the earth but rather something else. In your reply to my post, you attempted to correct me by restating the story. This made me doubt whether you actually understood the story. That's why I asked you -> You used the term "primordial waters", what do you think that term means? So for you to now suggest that this is now Off-topic, instead of answering my question, is rather a convenient way to excuse yourself from the question.

Sadhna ji, Bhikhan ji and Kabir ji were all raised in a Muslim family. But they all became Vaishnav. They obtained naam daan from their gurus and they applied it and obtained Moksha Dwar. Bhikhan ji applied the Vaishnav practice of chanting Ram naam,and chanting Hari naam and through it he obtained moksha. In his poem, Bhikhan ji is talking about things like "Ram Chandra ji has become my doctor and that chanting name of Hari has become my medicine". Bhikhan ji says "I have found the gates of Moksha, through the help of my guru, (and through this practice of chanting Hari)". You don't hear Farid ji, who is a Muslim, talk about Ram naam and moksha etc like this. That's because this is Vaishnav talk, not Islamic.

Curiosity can make the mind wander. But without curiosity who has ever found God? Curiosity is good, you just need to give it a dose of discipline. Whatever you do in life, do it with a purpose, put your full attention into it and fully embody that activity with every cell in your body. Suppose you chant Waheguru naam, then you chant with the purpose of going deep into it, you put your full attention towards it, and embody the sounds and meanings of Waheguru naam. You feel those vibrations, you hear those sounds and see many eyes, each sensation drives you deeper and deeper in the essence of Waheguru naam. Practice it and apply that to all activities in life, and you will notice a big difference in your well-being.

ਤੁਮ ਸਰਨਾਗਤਿ ਰਾਜਾ ਰਾਮ ਚੰਦ ਕਹਿ ਰਵਿਦਾਸ ਚਮਾਰਾ ॥੫॥੬॥ I come to your sanctuary, o Raja Ram Chandra, says the leather-worker Ravidas. Happy Dushera everybody!

Sorry to burst your flat disk shaped bubble but the Earth is a spherical, oblate shape.

Dev and Devi are names of Supreme Reality in various Indian religions. (This is why we say Nanak Dev, Nanak + addition of Dev, meaning Nanak who is God. For Sikh the Guru is always the image of the God. For example, Guru Chaitanya, who lived around the time of Guru Nanak is known as Chaitanya Mahaprabhu, meaning Chaitanya who is God.) The Divine is talked about with certain names, certain images, certain descriptions and certain stories. All of which are symbolic of the Divine. It is talked about in different ways in different religions. Even to say Divine is to talk about it in a masculine way. It implies God.If I say Divinity, then that is feminine, Goddess. To say Supreme Reality is to talk about it in a feminine way. It implies Goddess. To say Supreme Spirit is to talk about it in a masculine way, God. Lao Tzu wrote that the Tao that can be named is not the real Tao But then we have to name it in order to talk about it. Even Lao Tzu used the name Tao. And when we talk about it, we end up talking about it in many different ways. We get multiple Gods and Goddesses and we get multiple religions and practices.We get multiple stories and all that stuff. In one society, when you combine all the ways of talking about the Divine Reality, then you get a multi-faceted Being like this. In this painting, Krishna shows his original form as the Supreme Spirit to Arjun. The different faces represents how he appears to and interacts with different people. We sing in Aarti - ਸਹਸ ਤਵ ਨੈਨ ਨਨ ਨੈਨ ਹਹਿ ਤੋਹਿ ਕਉ ਸਹਸ ਮੂਰਤਿ ਨਨਾ ਏਕ ਤੋੁਹੀ ॥ You have thousands of eyes, and yet You have no eyes. You have thousands of forms, and yet You do not have even one.

But you don't need to reject Islam to be a non-muslim. I neither reject Islam nor reject Prophet Mohammad nor reject the doctrine, but I am not a Muslim. I am not a Muslim because I don't follow the religion. I don't chant "Allah, Allah". I don't practice their tenets and ways of discipline. Sadhna ji was a Vaishnav. He was persecuted by Muslims for worshipping Shaligram. ਪ੍ਰਯਾਗ ਮੈਂ ਕਸਾਈ ਜਾਤੀ ਕੇ ਭਗਤ ਸਧਨਾ ਜੀ ਕੋ ਠਾਕੁਰ ਪੂਜਾ ਕਰਤੇ ਦੇਖ ਕਰ ਪਾਤਿਸਾਹ ਕੇ ਪਾਸ ਮੁਸਲਮਾਨੋਂ ਨੇ ਨਾਲਸ ਕਰੀ ਕਿ ਇਹ ਸਧਨਾ ਮੁਸਲਮਾਨ ਹੋ ਕਰ ਹਿੰਦੂਆਂ ਵਤ ਬੁਤ ਪ੍ਰਸਤੀ ਕਰਤਾ ਹੈ॥ ਇਸ ਨੇ ਸਰਾ ਮੈਂ ਹਾਨੀ ਕਰੀ ਹੈ ਤਬ ਤਿਨ ਕਾਜੀਓਂ ਕੇ ਕਹਣੇ ਸੇ ਸਧਨੇ ਕੋ ਬੁਲਾਇ ਕਰ ਬੁਰਜ ਮੈਂ ਚਿਣਨੇ ਕਾ ਹੁਕਮ ਦੀਆ ਜਬ ਸਧਨਾ ਭਗਤ ਜੀ ਬੁਰਜ ਮੈਂ ਚਿਣਤਿਆਂ ਹੋਇਆਂ ਕੰਠ ਤਕ ਚਿਣੇ ਗਏ ਤਬ ਪਰਮੇਸ੍ਵਰ ਕਾ ਧਿਆਨ ਕਰ ਉਪਾਲੰਭ ਸਹਿਤ ਸਨਮੁਖ ਬੇਨਤੀ ਕਰਤੇ ਹੈਂ॥ A Muslim who has gyan isn't all of a sudden going to start worshipping Ram and chanting "Ram, Ram". Bhikhan ji's bani makes it clear that he is not a Muslim. A Muslim gyani know the difference between - 1. knowing that different religions including Vaishnav religions are all worshipping Allah in different names and 2. practicing those religions and worshipping those Gods and names A Muslim can understand that Ram Chandra ji is referring to Allah but he will continue to practice Islam. He will not chant "Ram, Ram" as his daily practice. Nam Dev ji was a Vaishnav. He knew Allah is another name of Vishnu in the Abhrahamic religions. He says - "Kareema Raheema, Allah too gani, hazra hazoor darvesh too mani" But when he was asked to chant the name of Allah (convert to Islam) by a powerful Sultan, he refused and said he would only chant the name of Vishnu. He was then tortured for that. Nam Dev ji had gyan and yet he made that distinction between - 1. knowing that different religions including Abrahamic religions are all worshipping Vishnu in different names and 2. practicing those religions and worshipping those Gods and names He still practiced his own religion. He stuck firmly to it even when he was going to be killed.

That's exactly what you are doing. Here you are just restating the story and ideas you have read or heard without paying any attention to what they mean. That's not knowledge. Even a parrot can repeat what it heard. Knowledge is making the right connections between different things, not parroting the things you have heard or read. Let's start over. The basic story is - Hiranyaksh took earth into primordial waters. Vishnu ji pulled it out of primordial waters. Let's consider the word "primordial waters" - What do you think this means?

This is what it looks like in Picture format - It's a beautiful picture. But people only look at the picture, they are materialistic. They forget what the picture means. Either due to ignorance or due to lack of sufficient practice of remembering.

If an artist wanted to draw this idea -> Consciousness holds up the world into view. How would he draw this? If somebody wanted to put into a picture format -> Consciousness bringing out reality into an ordered state that you can understand, out of a state of chaos that you cannot understand. How would they put that into a picture? Does Consciousness have a picture that they can use? No. Because all pictures come from Consciousness. But... Yes... there is a picture. In Guru Granth Sahib, it is called Varah/consciousness and the picture of it is a varah/boar a conscious entity. So then how would they do it? Like so - They would use existing imagery of the Varah, which means Supreme Consciousness, and show him holding up the world. If the artist makes a picture, then you start to worship that as a historical event, instead of seeing it happening right now. If an artist wanted to show - God creating existence from non-existence, creating order from chaos. Then how would he do it? He would use images that people accept as images of God and show him spawning the universe. Like so - Vishnu which means Consciousness giving birth to universes, in which there is Vishnu also inside each universe. It's a fractal! Because - ਨਿਹਚਲੁ ਏਕੁ ਨਰਾਇਣੋ ਹਰਿ ਅਗਮ ਅਗਾਧਾ ॥ The always still, the one Vishnu, who is beyond the human intellect, who is unapproachable with the mind. That same Vishnu also exists everywhere. ਨਾਰਾਇਣ ਸਭ ਮਾਹਿ ਨਿਵਾਸ ॥ ਨਾਰਾਇਣ ਘਟਿ ਘਟਿ ਪਰਗਾਸ ॥ Vishnu resides inside everyone, and he illuminates the mind, and each and everything in the world. So the artist showed Vishnu creating the world, and then showed him inside the world, illuminating the world. Now you could view it just a painting, and once the painting is no longer in front of you and you can forget about the entire thing. You can either distance yourself from it or you can use the opportunity, and remember who is inside you and search for him if you do no see who it is right away. You can use this opportunity to remember, to do simaran.

This is both a both historical (itihasic) and spiritual (antreev) thing. Historical - Varah created the universe billions of years ago out of nothing. There could be non-existence but Varah pulled reality out of non-existence into existence. Spiritual - Right this moment, Varah is holding up the cosmos, the Earth, your experience of it all, into existence. That Varah is sitting inside of you holding up your experience. But you are acting foolishly, you make that story of Varah into a distant historical event, thereby removing any spiritual understanding you could possibly get out of it, and you forget about the entire thing. You forget to see Varah inside yourself. Instead of seeing Varah in this very moment, as you read this sentence. You forget Varah. You forget that ਧਰਣੀਧਰ ਈਸ ਨਰਸਿੰਘ ਨਾਰਾਇਣ ॥ ਦਾੜਾ ਅਗ੍ਰੇ ਪ੍ਰਿਥਮਿ ਧਰਾਇਣ ॥ You forget that creator of the world, who is Narsingh Narayan, who holds the universe into existence with his Tusks. In English - you forget your consciousness and you become materialistic. Focusing only on material events and material bodies. Paapiman, if you keep on practicing this exercise of forgetting, when will you do the exercise of remembering - simaran?

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It's all Symbolism. Varah Avtar, Dhawal the bull. When we say Dhawal is holding up the Earth, we aren't talking about a bull holding up the ground. ਧੌਲੁ ਧਰਮੁ ਦਇਆ ਕਾ ਪੂਤੁ ॥ Dhawal is righteousness, duty and responsibility, which is born of kindness. We are saying the world is being held in place by "righteousness, duty and responsibility", without which there would be chaos. When we say Varah is holding up the Earth, we aren't talking about a boar holding up a piece of ground. Varah is Vishnu, Supreme Consciousness. Consciousness gives us the experience of the world. The world comes into view due to consciousness therefore you can say consciousness is holding up the world into view. Consciousness has no image, it is the source of images, so you need an image to represent Consciousness. That image is the Varah avtar, which make no mistake, also includes the force of universe which Varah has put into place! Space, time, gravity, creation of the solar system are all created by Varah. But the image or Varah holding up the earth, that image specifically is referring to consciousness. Guru Sahib is saying look inside yourself. He is pointing inside you and telling you to explore who is that who we call Varah, Narayan, who holds up your experience. Who is the very source of your experience. Varah is that very source of your experience, who can improve your experience, make you more happier, allow you to enjoy all aspects of life and help you overcome challenges.

I agree Bhagat Sadhna was not a Muslim but you can certainly believe in Gurmati and be from any religion. The Mati that any Guru provides does not know religious distinctions, in its essence. It supercedes any particular religions. It is the source of religion itself. I listen to all kinds of gurus from all faiths and I taste it. He was a Vaishnav and Vaishnavs tend to gravitate towards being vegetarian. They tend to discourage meat-eating and slaughter. That is why Sadhna ji was facing a stigma for being a butcher because this profession was opposite to his religion. Also a Vaishnav. ਰਾਮ ਰਾਇ ਹੋਹਿ ਬੈਦ ਬਨਵਾਰੀ ॥ No Muslim is gona speak these words, I'll tell you that much. "What about Kabir ji?" Also a Vaishnav. Sheikh Farid ji is the only Muslim whose bani is recorded in Guru Granth Sahib. One of the reasons why it was recorded is because Guru Amardas ji did commentary on Sheikh Farid's poems. He responded to his poems with his own poems. So Sheikh Farid ji's bani, though excellent in its own right also provides context for the bani of Guru Amardas ji.

Yea that is if you only look at this one shabad. When you consider Guru Sahib's other bani then it ties together very well.

If that was the only reason then Guru Sahibs would have said similar things about Shakats and Shaivs, and talk about who the ideal Shakat is and who the ideal Shaiv is. However Shakat is used as a pejorative and Shaivs are not talked about. I think this is because Guru sahib is referring to his own group of people. When he is talking about Vaishnavs, he is talking about his sikhs. He is talking about the larger group that includes him and his sikhs. So he talks about the ideal member of his group, and what he is like.

Was it like ASMR?

Read Guru Arjun Dev ji's shabad on Page 1082-1083. Maru Mehla 5 http://www.srigranth.org/servlet/gurbani.gurbani?Action=Page&g=1&h=1&r=1&t=1&p=0&k=0&fb=0&Param=1082 When read and understood in Gurmukhi, it is extra powerful!

You can eat it once in a while. I love me some Ras Malai and Samosay. But when we are talking about daily life, I would look to more healthy sources of sugar. Fresh fruits and even dried fruits (with no added sugar) are awesome and very nutritious. The source of sugar matters because not all sugar is bad. In addition to Fresh Fruits, Sweet Potatoes are very good source of sugar for example, and taste delicious with home-made Imli di Chutney. Honey and Gud are also good but in small quantities. In general, remember that Fruits, Leaves and Vegetables should be the bulk of a meditator's diet. But you can always eat other things once in a while meaning like once/twice a month.

Adi Guray Namah Yugadi Guray Namah Satyeguray Namah Shri Gurdevay Namah

Above + Grace of God You worship God seemingly to no end, or even if you don't and you are suffering to no end, one day God comes in and swoops you up, removes your haumai and gives you the full divine experience. This below is an example of God's grace. Krishan ji blesses Arjun with Divya Dhrishti, meaning Gyan, and shows him his multifaceted, Parbrahm, Mahakal, Mahavishnu Swaroop. What Bhai Gurdas ji calls Waheguru. What we might say in English - Oneness.