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BhagatSingh

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Posts posted by BhagatSingh

  1. 3 hours ago, MrDoaba said:

    Please point out some examples of where he isn't pronouncing the Siharis. In fact most would say he is pronouncing them very clearly. Do you even know what sound a Sihari makes?

    You need to do your Muhaarni bro, pher tenu patta lagu. Actually, have you/do you ever practice your Muhaarni?

    Bhaji I know muharni lol. Punjabi is my first language.

    Here I am talking about those siharis that are on the last letter of the word.

    For example - ਆਦਿ

    My point is that this is not pronounced as Aad, as we would normally say it, rather it is pronounced as Aadi.

  2. On 9/13/2018 at 5:50 PM, Singh123456777 said:

    Mata Sahib Devan was the mother of the Khalsa! Every amritdhari is told that the father is Guru Gobind Singh Ji and mother is Mata Sahib Devan Ji.

    Yes I know that. I believe Mata Sahib Dewan to be my mother but Mai Bhago ji, Bibi Bhani ji, Mata Sulakhani ji, Mata Gujri ji, Bebe Nanaki are also my mothers.

    My point wasn't to diminish the contribution to Mata Sahib Dewan, although I see I have some learning to do in that regard, it was to highlight the importance of all the other mothers and fathers who have contributed and are not being talked about here or in the present mainstream Ardas.

    I am not saying "don't mention Mata Sahib Dewan because she is not important". I am saying "Mention these others figures as well" in the form of a rhetorical question "Why are they not mentioned in the first place?"

     

    Call me retarded if you like but I think it is important to highlight them.

    On 9/13/2018 at 5:50 PM, Singh123456777 said:

    Mata Ji actually did a lot after Guru Gobind Singh Ji went to Sachkhand. It was because Mata Ji cursed Banda Bahadur, that Banda Bahadur lost his shakti etc. 

    On 9/13/2018 at 6:17 PM, Reader said:

    She lead the panth after Guru Pita left for Sachkhand, she was issuing Hukamnamas for the panth, There's books about her Ithihaas too, Mata Ji did alot of seva for the panth.

    Source?

     

    On 9/13/2018 at 5:52 PM, Singh123456777 said:

    Thats why the Khalsa is called Surya Vanshi. And secondly, all were descended from rhagu vansh which included ram chandar. 

    Firstly, it's Ram Chandra ji, not "ram chandar". Show some respect.

    Secondly, state the full truth. Guru Gobind Singh ji, or if you believe another Kavi wrote it then that Kavi, specifically states that Guru ji descended from the sons of Ram Chandra ji. This makes Ram Chandra ji his forefather.

    Thirdly, Guru Gobind Singh ji's actions map out on the Moral Code that is set forth by Raja Ram Chandra ji's actions in Sant Valmiki ji's Ramayan.

    This moral code can be briefly summarized as -

    1. Take up Responsibility and do what is Responsible

    2. Obey your Parents and Mentors

    3. Protect the Saints and Fight the Tyrants

    4. Do the above, even if that means sacrificing things you hold close to you, ie. letting go of the people you love. So make sacrifices to uphold Responsible Action.

    Guru ji followed this code to the letter and this makes Guru ji not just the biological son but also the spiritual son.

     

    Call me RSS if you like but I think this is an important fact that some in our community have forgotten and/or ignored, to their own detriment. Some have gone so far as attacking and maligning the reality and the character of Ram Chandra ji in order to further their agenda.

     

    @Reader

    There is lots to unpack in your post so I'll just start listing off my thoughts.

    @amardeep

    This is intended as a more detailed response to your post as well.

     

    On 9/13/2018 at 6:17 PM, Reader said:

    You should write a whole Teeka then, its apparent no-one else has yet to read it as intently as you.  

    1. I'll take you up on that but in this case, Maya ji as Divine Mother is mentioned in all existing Teekas.

    On 9/13/2018 at 6:17 PM, Reader said:

    No Bhagauti isn't Maya, If you ever venture out and look at the Arths done by proper Gurmukh Vidhants, you'd know its a reference to Akaal Purkh's Primordial Power (or a Sri Sahib), that power creates maya etc but it isn't maya entirely. 

    2. The words Ma -> Mai -> Maiya -> Maya are all related words, the root of which is Ma or Mother.

    3. Maya ji is the Manifest Energy of Bhagwat. She is the Divine Mother and he is the Divine Father

    Baishno so jis upar suprasan Bishan ki Maya te hoe bhin

    Bishan is Father, Maya is Mother.

     

    4. Bhagwati and Maya are referring to the same Mother. Though there are some exceptions in colloquial usage.

    Maya is sometimes used to refer to money (in the present century) or material attachment (by the medieval Saints) whereas Bhagwati refers to the sword (the curved sabre is symbol of the Divine Mother) or devotees of Bhagwat (e.g. in Sukhmani sahib, - Bhagauti Bhagwant Bhagti ka rang ).

     

    5. Divine Masculine-Divine Feminine duality is talked about in Guru Granth Sahib, where it is talked about as Hari-Maya -

    Baishno so jis upar suprasan Bishan ki Maya te hoe bhin

    - and Shiv-Shakti -

    Jeh dekha teh Ravi rahe Shiv Shakti ka mel

     

    6.

    Divine Masculine-Divine Feminine
    Purush-Prakriti
    Shiv-Shakti
    Dev-Devi
    Vishnu-Lakshmi
    Bhagwat-Bhagwati
    Hari-Maya
    Ram-Sita
    Mahakal-Kalika
    Guru-Mata
    Piri-Miri
    Husband-Wife
    Paternal-Maternal
    Pattern-Matter
    Consciousness-Energy
    Spiritual-Material

    These are our -

    Father-Mother

     

    7.

    I recently talked about this topic on a different forum, and it addresses the points you have made in your post.

    Quote

    In our ancient post-vedic-period texts, Krishan ji, Ram ji, Vishnu ji, Shiv ji, Agni ji and in the texts of vedic and pre-vedic period, Indra ji, Brahma ji, are referring to Supreme Being, Supreme Consciousness. So the texts must be read with this in mind.

    For example, the imagery of Shri Krishna dancing with the Gopis is the image of Supreme Consciousness dancing with Individual Consciousness, of Supreme Spirit playing with Individual Spirits.

    The Saints like Kabir ji viewed Shri Ram Chandra ji as his Husband, where he is the individual Consciousness who is married to the Supreme Consciousness.

    The Saints viewed the the world as created by the Union of Vishnu ji/Shiv ji (father spirit, paternal patterns) and Lakshmi ji/Shakti ji (mother matter, maternal materials).

    When a Pattern is imposed on a Material, then it gives birth to a Form and there is great Beauty in that Union. And that is the Union of Spirit and Matter.

    Guru Nanak Dev ji says - Jeh dekha teh Ravi rahe Shiv Shakti ka mel. Wherever I look I see the Divine Light residing, the Union of Shiva - Spirit - and Shakti - Matter.

    When Spirit penetrates Matter, it gives birth to life, to us because we are composed to matter and spirit.

    Our Body is made of Matter and our Mind is all Spirit.

    So we are children of the Great Father Spirit and Great Mother Matter.

    You may call them Spirit and Matter, you may call them Vishnu ji and Lakshmi ji or you may call them Shiv ji and Shakti ji, or you may call them Mahakal ji and Kalika ji.

    Mahakal hai pita apara;
    Devi Kalika maat hamara.
    Mahakal ji is my Limitless Father, Devi Kalika ji is my Mother.
    - Dasam Granth

     

    8.

    Your post -

    On 9/13/2018 at 6:17 PM, Reader said:

    The Mool Mantar is what encompasses Sikh Philosophy.

    The Mool Manter is a Manglacharan, which is a bowing to a set of principles or ideals which anyone from (almost) any philosophy can agree with.

    It is important to Sikh philosophy but not the specific defining feature of the philosophy that is espoused in Guru Granth Sahib.

     

    The philosophy of Guru Granth Sahib is summarized by -

    Ek Krishnam sarb deva dev deva ta atma, atma Vasudevasya je koi janai bhev, Nanak ta ka das hai, soi Niranjan Dev.

     

    9.

    The methodology of Guru Granth Sahib is summarized in this Ashtpadi -

    Baishno so jis upar suprasan, Bishan ki Maya te hoye bhin.

    karam karat hvai nehkaram, tis Baishno ka nirmal dharam.

    kahu phal ki ichha nahi vanchai, keval bhagti kirtan sangi rachai.

    man tan antari simran Gopal, sabh upre hovat kirpal.

    aape drirhai avra naam japavai, so baishno  param gati pavai.


    The Ardas does talk about this methodology a little but but does not talk about the philosophy.

     

    10.

    The Ardas also does not mention all the Saints who bani is recorded in Guru Granth Sahib, like Kabir ji, Nam Dev ji, Ravi Das ji etc and all the Saints who are revered in the bani like Prahlaad ji, Sudama ji, Valmiki ji etc.

     

    19 hours ago, amardeep said:

    The most amazing thing about the Ardaas is that it is a living document that can be updated from time to time. I think within 20 years it will be updated to include the situation of the 80s and 90s Punjab. I also hope the Afghan ardaas will include the tragic terror incidents of 1 july 2018 where the Afghan Singh leadership was completely wiped out.

    Agreed. The Ardas is a collective Sikh prayer created by the Sikhs and so it can be updated. And I think it is due for some improvements.

  3. On 8/15/2018 at 3:45 PM, paapiman said:

    Good examples. Thanks for sharing.

    The word for "to connect" is ਜੋੜ.

    In Gurbani ਜੋਰ is used also.

    On 9/13/2018 at 5:02 PM, MrDoaba said:

    Listen to this recording, it is pretty shudh IMO. You will get a better idea of siharis, aunkars etc

    I don't agree. He isn't pronouncing the siharis.

    On 9/14/2018 at 1:38 PM, chatanga1 said:

    I listen to Giani Ran Singh regularly but above video is also excellent.

    I thought you and @paapiman agreed with me that Siharis should be pronounced?

     

  4. 2 hours ago, amardeep said:

    Whereas in sikhi there is no central female figure. 

    In Guru Granth Sahib, Maya ji is the central Maternal figure. There are many references to Maya ji as Mother in Guru Granth Sahib if anyone reads it attentively.

    The Ardas also starts with Prithm Bhagauti simar kai, which is referring to Maya ji. So I would say that just about covers the Divine Mother.

     

    But as for specific historical mothers -

    7 hours ago, MrDoaba said:

    why isn't Mata Ji mentioned in the Ardaas?

    Why isn't Mai Bhago ji mentioned in the Ardas? or Bebe Nanaki ji? or Bibi Bhani ji?

    These mothers played a far more important role in Sikh history than Mata Sahib Dewan.

     

    While we are on this train -

    What about Mardana ji? or Bhai Gurdas ji? or Banda Singh ji Bahadur?

    Are they not important?

     

    Why isn't Raja Ram Chandra ji mentioned in Ardas? Don't we read in Dasam Granth that he is the father of Guru Gobind Singh ji?

    Why isn't Krishan ji mentioned in the Ardas?

    Ek Krishnam sarb deva dev deva ta atma, atma Vasudevasya je koi janai bhev.

    The one sentence from Asa di Vaar that encapsulates the entirety of Sikh philosophy and the purpose of our existence, and there is no mention of it in the Ardas.

  5. 12 hours ago, paapiman said:

    You mean, are these people for real? 

    Well I was going to suggest that they are an alien race from planet BRX90 from our neighbouring star and are sent on earth as our overlords and for our entertainment.

    But sure let's go with "are these people for real?"

  6. 7 hours ago, paapiman said:

    But, you cannot deny the fact that we can greatly reduce the number of criminals having access to weapons, by banning them.

    Where do you think, it is easier for a criminal/psychopath to acquire firearms (and then go on a killing spree)? US or Canada?

    Well it'll be like Marijuana.

    How hard was it to get it in Canada during the period it was banned?

    It was actually rather easy.

    But what it did was that it made criminals out of everyday people, some of who were suffering from diseases that are healed by marijuana.

    And it drove Marijuana into the black market, which is unregulated. So you never knew what you are getting.

    The same thing will happen with guns.

     

    3 hours ago, paapiman said:

    How common is that among Sikhs? How many Sikhs have you met, who are proficient in Shastar vidya?

    Should you encourage or discourage our people to learn shastar vidya of guns?

    So do you think you are encouraging or discouraging shastar vidya of guns amongst our people by banning the guns?

     

    4 hours ago, amardeep said:

    The fact that none of us can see ourselves in your summary shows that you’re way off in your analysis. But sure let’s just say we’re afraid if that makes you feel more of a tough man  

    Dally is right. That's what both of your arguments boil down.

     

    They boil down to - fear.

    "Oh no can't let bad people get guns!"

    "Oh no there aren't enough of us!"

     

    And selfishness -

    "Oh no let's ban guns because our community isn't good with them so let's vote to prevent other communities from protecting themselves"

     

    All I am seeing is you saying that this is not an apt summary of your views but you have not clarified your views.

    What more is there to your view other than fear and selfishness?

  7. On 8/30/2018 at 8:46 AM, paapiman said:

    Jagmeet is a Canadian leader/politician. He has to think like a Canadian. He has to uphold and promote Canadian law. He also has to come up with ideas that majority of the Canadians will prefer.

    Death sentence is an integral part of Sikhism, but it isn't a part of Canadian law. Do you want Jagmeet to support it? He will probably end his political career if he supports it.

    What does any of this have to do with my post?

  8. On 8/24/2018 at 8:03 AM, paapiman said:

    Do you want handguns and rifles to fall into the hands of criminals, racists, terrorists, robbers, psychopaths, pedophiles, rapists, etc?

    They will fall in to the hands of criminals regardless of whether they are banned or not.

    But whether or not they fall into the hands of good, law-abiding people, that is the question.

    If you ban guns, good people will not have access to them.

    And if good people cannot get access to them, they cannot protect themselves from the criminals who will have them... and from the government who will also have them.

    Remember when you prevent the people of a nation, from getting access to guns, while simultaneously giving government access to guns, all you are doing is making the government stronger.

    If the government decides to abuse that power, if it turns tyrannical and oppresses its people, then the people stand no chance against it.

    When this happened to the Sikh community back in 1600s, when the government tortured Guru Arjun Dev ji, even though he was innocent, then Guru Hari Gobind ji relied on weapons to fight the government.

    So a Sikh asking for weapons to be banned does not know his own history.

  9. 9 hours ago, paapiman said:

    What is your source? I only see जोरू in the Hindi dictionary.

    True. That's the "official spelling".
     

    Quote

    As mentioned earlier, if we pronounce it your way (which is definitely wrong in this case), then the meaning will change. 

    ਜੋਰੁ is pronounced as Jor-oh (slight sound of oh). The Aunkar can be kept silent too.

    Partially true.

    It's the e, eh thing again.

    Like Siharis are pronounced as - short e and short eh - Aunkars are pronounced both ways as well - short u and short o.

    Some people say bull (lips), some people say boll.

    Some people say sikh (student), some people say sekh.

     

    Either way you pronounce it, Joru/Joro/Joroo, it changes the meaning of the word to something else.

    Pronouncing ਜੋਰੁ as Joru makes it sound like Joroo (wife).

    Pronouncing ਜੋਰੁ as Jor-oh makes it sound like Joro (to connect, fix)

    So ਜੋਰ, a singular and masculine word meaning power, should be pronounced as Jor (power).

     

    9 hours ago, paapiman said:

    For you it is a small difference, IMHO, it is a big difference.

    You are right. It is significantly different to a keen observer.

    (You don't even have to be that keen to see the difference.)

     

    But

    It is similar enough in common spoken language to be interchanged.

    And that's my point -

    It is interchangeable in spoken language due to the immense similarity, even though there is a difference.

     

    This is why in Gurbani you will notice these matras being interchanged.

    u (aunkar) and oo (dulankar) are interchanged - e.g - ਪ੍ਰਭੁ - ਪ੍ਰਭੂ and ਉਤਮ - ਊਤਮ

    u (aunkar) and o (hora) are interchanged - e.g  - ਭਜੁ - ਭਜੋ

    e (sihari) and ee (bihari) are interchanged - e.g. - ਪ੍ਰਸਾਦਿ - ਪ੍ਰਸਾਦੀ and ਘਰਿ - ਘਰੀ

    e (sihari) and eh (lavan) are interchanged - e.g. - ਘਰਿ - ਘਰੇ

    They are similar sounds that's why.

     

    (Interesting to note - Here you have the same word with the same meaning written and pronounced in three different ways - ਘਰਿ - ਘਰੀ - ਘਰੇ)

    (also note that the Aunkars in above mentioned examples, ਪ੍ਰਭੁ , ਭਜੁ , ਉਤਮ should be pronounced)

  10. 14 hours ago, paapiman said:

    If we pronounce it your way, then we will change the arth of the word.

    By the way, the word used in Gurbani for wife is ਜੋਰੂ (Joroo not Joru). Even, in Hindi it is जोरू, not जोरु.

    Joroo Joru same thing

    In Hindi it is spelled and pronounced both ways. जोरू/जोरु

    In Indian languages, pronunciation and spelling of similar vowels can be (and are often) interchanged.

    For example - ਉਤਮ ਊਤਮ

    This is because Long U vs Short U sounds are not that different. There is a difference but it is small.

    So if you pronounce the Aunkar on ਜੋਰੁ Jor it changes the meaning of the word to Joru/Joroo.

     

    Unique Purpose of Aunkar

    Now suppose that's not the case.

    Suppose we live in another world where these related similar-sounding vowels are never interchanged.

    We know the Aunkar in Gurbani has a purpose completely unrelated to being a vowel -

    It indicates a noun that is both singular and masculine.

    This a rule that we do not see in normal Punjabi.

    So normal rules of Punjabi pronunciation may not apply to this type of usage of the Aunkar symbol.

    In some places it maybe a vowel in other places it is a unique matra for indicating nouns that are both masculine and singular.

    This usage is not seen in any other vowel symbol.

    So the Aunkar is likely to have its own rules for pronunciation.

     

    Difference between Aunkar-Dulankar Pair and Sihari-Bihari Pair

    The reality is that the related vowel sounds are interchangeable.

    For example - ਪ੍ਰਸਾਦਿ ਪ੍ਰਸਾਦੀ, ਪ੍ਰਭੁ  ਪ੍ਰਭੂ, ਉਤਮ ਊਤਮ etc

    And so another line of evidence we have is that we know that the meaning of words that end in Sihari is the same if that Sihari is turned into a Bihari.

    ਪ੍ਰਸਾਦ has one meaning - grace.

    Add a sihari at the end of that and you get ਪ੍ਰਸਾਦਿ, which has a different meaning "through grace" or "of grace" or "person who gives grace".

    Change that sihari to a bihari ਪ੍ਰਸਾਦੀ and the meaning is the same ("through grace" or "of grace" or "person who gives grace").

    The pronunciations are not that different ਪ੍ਰਸਾਦਿ ਪ੍ਰਸਾਦੀ.  But very different from ਪ੍ਰਸਾਦ.

     

    But unlike Sihari-Bihari, Aunkar-Dulankar function very differently in Gurmukhi.

    Certainly Aunkar-Dulankar are interchangeable in words like ਪ੍ਰਭੁ  and ਪ੍ਰਭੂ (and so I say you should pronounce the Aunkar in Prabhu).

    But there are some words that end in Aunkar  ਜੋਰੁ do not have the same meaning as the ones that end in Dulankar ਜੋਰੂ.

    ਜੋਰੁ is singular and masculine - power

    ਜੋਰੂ is feminine - wife

    So here pronouncing the Aunkar causes confusion with the Dulankar version. 

    Pronouncing the Aunkar in ਜੋਰੁ , easily confuses the word with ਜੋਰੂ.

    Remember Gurmukhi is an oral language first and foremost, so the emphasis is on pronunciation rather than spelling.

     

    Since ਜੋਰੁ and ਜੋਰੂ sound pretty similar, but very different from ਜੋਰ, I would say the Aunkar should not be pronounced in order to avoid confusion.

    This issue does not arise with ਪ੍ਰਸਾਦਿ ਪ੍ਰਸਾਦੀ so the sihari should be pronounced.

     

     

     

     

  11. 7 hours ago, chatanga1 said:

    No. Intellectual was the wrong choice of word.

    I meant to say have they improved their intelligence ? To the degree that they would be reading a book etc?

    Intelligence isn't reading a book, it is solving problems in the right ways.

     

    18 minutes ago, Kaju said:

    How long will it take to see any perceivable benefits from reciting these shabads?

    What are the benefits you are looking for exactly?

  12. 18 hours ago, samurai2 said:

    You are wrong.  According to moharni the aunkar as well as sihari etc should be pronounced. To say it should not be pronounced is indicating that 'whoever' wrote the shabad is incorrect.

    Why would such beings put aunkar (for eg) if it was not to be pronounced?  

    On some words pronouncing the Aunkar changes the meaning of the word to something else.

    E.g. if you pronounce the Aunkar on ਜੋਰੁ it changes the meaning of the word. Instead of being Jor "power", it becomes Joru "wife".

    The aunkar in ਜੋਰੁ is only there to indicate a singular, masculine word, so a singular power source.

    ਤਿਸ ਤੇ ਭਾਰੁ ਤਲੈ ਕਵਣੁ ਜੋਰੁ ॥
    What Power holds and supports the weight of this world?

    ਜੋਰੁ here is singular masculine word - Power - and the aunkar indicates that.

    Same with ਭਾਰੁ and ਕਵਣੁ.

    Bhar means "weight". Bharu means "one who applies weight". So here it should be pronounced as Bhar, not Bharu.

     

    And pronouncing it on other words, makes the word lose its meaning.

    E.g. ਗਿਆਨੁ

    Gyan means "knowledge". Gyani and Gyanee mean "of knowledge" often "person of knowledge".

    Gyanu and Gyanoo have no meaning.

     

    So that's why I think the Aunkars are only there to indicate words that are both Singular and Masculine.

    Most mainstream Gurbani Grammar scholars agree with that.

     

    Where we disagree is that they think Aunkar should never be pronounced, whereas I think in some words it should be.

    Some of these words I talked about in my Aunkar thread.

     

    18 hours ago, samurai2 said:

    Yes so hurry, if you like, is indicating a bihari not sihari.. 

    Depends on how you pronounce it.

  13. 2 minutes ago, chatanga1 said:

    You quoted from a scripture that is not based on spirituality. Sri Charitropakhyan is not a spiritual Granth.

    I also quoted from Guru Granth Sahib. You must read my post fully.

    Quote

    Mental IQ, solving problems etc we learn those when we go to school. Why do we go to school and not sit in a cave doing naam simran instead?

    You have to do both.

    Archery is a good example -

    In order to do archery you must practice the technique for placing the arrows, drawing the bow, aiming it and shooting it, with the correct stance.  - 1

    But you also need to focus on your target, have a steady breath, have a calm mind, and be able to pay attention to the right targets while ignoring distractions. - 2

    1 - comes from your practice of archery and shooting a bow at targets.

    2 - comes from meditation and including pranayama techniques.

     

    1 minute ago, chatanga1 said:

    Yes but that in itself does not raise your IQ/intelligence.

    I mentioned miscellaneous benefits like health and sleep benefits in order to point out that meditation has multiple benefits other than Brahmgyan.

    But that said, health and sleep are also tied to intelligence. The better rested you are, the more healthy you are, the more intelligent you will be.

  14. 2 hours ago, chatanga1 said:

    Is that to do with earth;ly knowledge or knowledge of the 3 realms?

    I don't think personally that people are going to become outstanding intellectuals by meditation  but will become Braham Gyanis etc.

    I mean you left out the part from the quote that would have answered your question -

    One of the best ways to raise your IQ is to meditate, learn to focus and master your attention.

    I am talking about IQ, your mental capability, your intelligence when it comes to solving problems.

     

    Brahmgyan, ie knowledge that you are not a separate being and are part of the collective being of the universe, that also comes with meditation.

    There are also health benefits.

    You can sleep better and more deeply.

    Gain better insight into your nature and the problems that it leads you into.

    etc.

     

    There are many benefits of meditation.

    The ability to pay attention to the right things is the fundamental activity in all activities.

    Without paying attention you cannot do anything.

    If you improve how you pay attention, it will improve the activity that you are doing.

    So the benefits of meditation come from mastering attention.

     

    That said

    Intelligence is relative so someone might be smart in one area but may not be in another.

    And people are varying degrees of intelligent.

    Meditation will increase your intelligence relative to what it was before.

    But it is not a guarantee that you will become smarter than a particular person who you admire or are envious of.

     

    2 hours ago, chatanga1 said:

    I have met some people who read bani a lot, and do a  lot of sewa but quite frankly are thick.

    Here two things are possible -

    1. You are smarter than them so what you say goes over their head.

    2. They are smarter than you so what they say goes over your head.

    😉

     

    6 hours ago, paapiman said:

    What's your source? How many times (recitation of the verses) in a day? Have you tried it yourself? 

    Source? Ultimate Source.

    How many times? As many times as possible, during all activities.

    Have you tried it yourself? Of course. Every bit of knowledge I share on this forum or elsewhere, comes from my embodying that knowledge.

  15. On 7/24/2018 at 5:41 PM, Nalwa said:

    When I read a shabad and there's a ਨ most of the time when it comes out of my mouth it seems like a ਣ

    For example ਕਰਾਵਹਾਰ seems like ਕਰਾਵਹਾਰ when actually saying it 

    How careful do I need to be regarding this or is it acceptable to some degree 

    How to Pronounce Gurbani correctly -

     

    13 hours ago, paapiman said:

    Daas finds ਕਰਾਵਹਾਰ is easier to pronounce than ਕਰਾਵਹਾਰ, as nose muscles comes into the play for the latter one.

    None of them require nose muscles. You are most likely pronouncing it wrong or trying too hard to pronounce it thereby using nose muscles in the process.

  16. 2 hours ago, amardeep said:

    Yep in a very medieval and harsh way. Much of its talk on women is pure non sense 

    24 minutes ago, Singh123456777 said:

    If you think about the time it was written in, it makes sense. But yea i agree its a bit much lol

    What did he say exactly that you guys consider "nonsense" and a "bit much?

     

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