BhagatSingh
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Posts posted by BhagatSingh
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1 hour ago, Lucky said:
**Interestingly, the smaller tumbi was first made and used by legendry Lal Chand Yamla Jatt and at the time he called it “king” (from kinguri). Have a listen to golden oldie "Satguru Nanak teri leela nayari hai"
Good song, and info.
1 hour ago, Lucky said:-Veena (a huge hollow gourd with strings)
That would be a string instrument.
Check out Ghatam ( ਘਟੰ )
1 hour ago, Lucky said:Worth referring to these past posts for more info on panch shabad
Good posts.
pancha ka guru ek Dhyan
Dhyan is that space in which there is sensory experience such as the hearing of the anahad shabad
1 hour ago, Lucky said:I know there's an overlap between describing the conch, flute and lower frequency ringing sound. I usually advise that one should try and see if the sound can help them get into deeper simran, if not, then continue with gurmantar and keeping dhyian on the dhun.
Yea they sound similar.
It's funny how you say Onkar is lower-pitch.
It does appear to be a lower pitch version of Conch.
But maybe that's because we are male?
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56 minutes ago, Lucky said:
The 5 shabads can arise from this primordial type sound and may also merge to form this sound.
What are the 5 shabad sounds that you have experienced?
On 6/16/2018 at 9:14 AM, HisServant said:Is this one of the panj shabad?
Starts at 25 seconds
How is this different from the conch or flute sound?
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16 hours ago, paapiman said:
This is the one.
Yea he doesn't go into detail.
But his tone with this is much different than certain other parcharaks.
I wish he would clarify that this shalok is not about criticizing the garb of the Saints ie wearing of mala, having at least two dhotis or two kacheras and covering the head.
Guru Sahib is not saying "stop wearing that stuff".
This shalok is a teaching to those who think that by wearing the garb of Saints, one becomes a Saint, ie one becomes liberated.
Guru sahib is saying, "by wearing the garb of Saints, you will not become a Saint".
Just because you wield a sword and dress up in armour, does not make you a warrior.
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Most pracharaks do wrong arth of this shabad, and say that this shabad forbids wearing articles of faith, but let's see how Gyani ji does the arth.
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On 11/30/2015 at 9:24 PM, Lucky said:
It depends on what the maas maas ka murakh jhagrey tuk really means to you.
ਮਾਸੁ ਮਾਸੁ ਕਰਿ ਮੂਰਖੁ ਝਗੜੇ ਗਿਆਨੁ ਧਿਆਨੁ ਨਹੀ ਜਾਣੈ ॥
Mās mās kar mūrakẖ jẖagṛe gi▫ān ḏẖi▫ān nahī jāṇai.
The fools argue about flesh and meat, but they know nothing about meditation and spiritual wisdomTo some it is more about justifying the meat or not, whereas for some of us it may be about "ghian dian".
Talking from experience and from being an all round, everyday meat eater, the shabad is more about the meditation and spiritual wisdom. As one starts to get serious on the meditation path, then the automatic and intuitive understanding makes you realise that the "taste" of the tongue is of little importance. From my own experience and without any discipline and controlling,.. I automatically shifted away from desires of any meat products or even processed veggie junk,.. towards more natural, fresh fruit and raw veg. At this stage in my life, the shabad is more about desires and "taste of the tongue".....These are of very little significance compared to the desire for naam amrit.
Bhaji I am glad you hear you moved away from meat naturally.
Kabir ji says -
ਜੀਅ ਬਧਹੁ ਸੁ ਧਰਮੁ ਕਰਿ ਥਾਪਹੁ ਅਧਰਮੁ ਕਹਹੁ ਕਤ ਭਾਈ ॥
ਆਪਸ ਕਉ ਮੁਨਿਵਰ ਕਰਿ ਥਾਪਹੁ ਕਾ ਕਉ ਕਹਹੁ ਕਸਾਈ ॥੨॥
If killing animals is righteous then what is unrighteous action? (killing animals is wrong.)
If you call yourself a priest for having killed an animal, then who do you call a butcher? (you are butcher not a priest.)It's gotten much worse since the time of Kabir ji.
Had Kabir ji been alive today, he would have picked arms against the mass suffering that we inflict on billions of animals. -
18 hours ago, paapiman said:
There is a deep esoteric meaning associated with it. Try to figure it out. You can get back to me via pm in order to avoid going off-topic.
Don't make me do this bro. Forgive me.
For me there are no deep esoteric meanings, I only know that one out of which everything arises. It's deeper than any depth I have seen.
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20 hours ago, paapiman said:
Bhul chuk maaf
Lol angry smiley with "bhul chuk maaf".
Btw I am not just teasing you for the sake of teasing you.
My point was that a mantra with "higher syllable to word count" ratio doesn't make it more powerful. The consciousness that chants the mantra is what makes it powerful.
Hari aape japaye, aape Hari jaape.
Who is that one chanting the Mantra, and who is the one listening to it?
In what space the sounds of the Mantra are arising?
What is the shape of that space in which the Mantra is being chanted?
Drop all other ideas in your mind and hone in on that one.
Hope that makes sense.
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Are you doing any other meaningful activities other than meditation?
(You may pm your answer to me also.)
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3 hours ago, HisServant said:A lot of wacky things are starting to happen so I may stop sharing some certain experiences because I’m not sure if certain things should be shared. This may possibly be one of the last few posts.
Some of it is pretty wacky but nothing outside the realm of Consciousness.
I think it is important to share your experiences with someone. You may continue to share on the forums as well.23 hours ago, HisServant said:A lot of times you have people on this forum who say they are getting a lot of pressure in their trikuti area. For me right now, it is in the nose. Not sure if people have it in other areas of the body.
It's in the sinus. For me this type of pressure was due to my jaw muscles being tight. So now I relax them and there is never any pressure.
I used to think it was chakras activating, but chakras you will never feel if they are working properly.
23 hours ago, HisServant said:It's odd because for some reason it feels like the pressure is moving down the ida, pingala, sukhmana system. It started in the trikuti but then cleared up. Now it's moving down the nose. Happens in the right, left and centre. And I physically feel something opening up while doing simran, it's like something is cracking open and then the breath starts to flow through. I believe triveni area is where this mainly happens... or in that spot in the upper nostril where the breath enters each side. After heavy saas girass it's gone.
If you feel that you are able to breath better then that's good.
But you should also stretch jaw muscles and massage them to relax them as much as possible.
Ideally jaw muscles should be so relaxed that someone should be able to grab your lower jaw and easily move it around.
If you are clenching your teeth throughout the day, then be mindful of that too, so that you are noy unnecessarily tightening up your jaw muscles.3 hours ago, HisServant said:And then it started feeling like the sound was communicating and sending me a message. Something along the lines of “come back to me”.
This is why it is important to tell someone what is happening inside you. This voice might be a good thing but it might also be bad.
Try to listen to it without judgement as good or bad. Simply treat it as another sound phenomenon like external sounds or inner talk and focus on the meditation.3 hours ago, HisServant said:I was hearing a whole bunch of sounds after. Besides the conch, there was a flute type. Then it would become a stringed instrument type vibration, cymbals etc. It was just circulating sound to sound
Yes I believe this is why the Saints drew a picture of Supreme God holding the conch and playing the flute.
Kabir ji talks about Kinguri during meditaton on Ram ji.ਰਾਜਾ ਰਾਮ ਅਨਹਦ ਕਿੰਗੁਰੀ ਬਾਜੈ ॥
King Ram's unstruck Kinguri plays,ਜਾ ਕੀ ਦਿਸਟਿ ਨਾਦ ਲਿਵ ਲਾਗੈ ॥੧॥ ਰਹਾਉ ॥
By his grace my consciousness is attuned to him.
Kinguri is a string instrument and when I first heard these sounds, it was all mish mash but when I started to differentiate them and get a higher resolution, like an HD TV vision of these sounds, then I could isolate the Kinguri.3 hours ago, HisServant said:But again, not sure if I should be saying any of this. Imagine going up to your doctor and saying “the sounds are talking to me and my walls are vibrating” LOL. Might end up being sent to a mental hospital to be checked out
Well that maybe necessary for some people and this is why it is important to share your experience. But from everything I have heard so far, I think you are just on your way to the depths of Consciousness and there is nothing to fear or worry about.
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On 2/27/2018 at 8:42 AM, Sat1176 said:
Useful insight into the use of mala by GuruMaa
https://m.facebook.com/story.php?story_fbid=10156109121694395&id=378788264394
Nice find bro. Thanks for sharing.
She shares a TON of insights into the mind. -
6 hours ago, paapiman said:
No. My santheya ustad jee is not in Canada.
What's his name?
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On 6/6/2018 at 8:40 PM, paapiman said:
Daas does not know the reason why the aunkar is pronounced on Sach.
We will talk more on this topic once you have met with some expert(s).
Have you found out the reasons?
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On 6/15/2018 at 7:58 PM, Lucky said:
as I stated previously; Here is what I considered an appropriate explanation, since there's no correct way to write how it's pronounced in English. If anything , it will come across as 'Har'
It would be pronounced like Hurry, where the y is a sihari,and u is no matra (so no puckered lips).
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On 6/16/2018 at 6:46 AM, samurai2 said:
If you really want to pronounce gurbani correctly then read each word with moharni.
Eg.. Mool Manter
Ekoankarr sat-e namo karta purk-o nirbhaou
nirvair-o akaal moorat-e ajoonee saibhang
gurprasaad-e
aad-e sach-o
jugad-e sach-o
hai bhee sach-o
nanak hos-ee bhee sah-o
ਨਾਮੁ ਪੁਰਖੁ ਨਿਰਵੈਰੁ ਸਚੁ
The Aunkar on these words is only there to indicate a Singular, Masculine Noun, so it should not be pronounced. -
On 6/12/2018 at 9:43 AM, paapiman said:
Can you please provide any evidence?
It's a joke bro. I am poking fun at you for saying things like that.
Here's a powerful mantra -
AdiguraenamahjugadiguraenamahsatyguraenamahshrigurdevaenamahTry saying that 10 times in one breath.
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On 6/11/2018 at 5:37 AM, Lucky said:
I was waiting to state this after I could sense angy15's next question brewing up... The missionary ..."Where in SGGSji does it say Waheguru is gurmantar?"
Well it is true. Guru Granth Sahib does not state that Waheguru is Gurmantra. Bhai Gurdas ji does.
But that said the "Waheguru mantra" also exists in the form of this shalok from Sukhmani Sahib.
Adi Gurae Namah
Jugadi Gurae Namah
Satygurae Namah
Shri Gurdevae NamahWhat is really interesting is that this Mantra is even stronger than "Waheguru" mantra because it has more Words and thus Syllables and we know adding up Syllables makes a Mantra stronger.
@paapiman
Secret - The Key is not in the Mantra but in the Consciousness who is chanting it.
Hari aape japaye, aape Hari jaape.
Who is that one chanting the Mantra, and who is the one listening to it?
In what space the sounds of the Mantra are arising?
What is the shape of that space in which the Mantra is being chanted?
Drop all other ideas in your mind and hone in on that one.
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On 6/5/2018 at 8:02 AM, angy15 said:
HAR(ਹਰਿ) is a very common word in Sri Guru Granth Sahib.
The word is Hari.
I always recommend that we add more vegetables to our diet and leave the siharis out.
On 6/5/2018 at 8:02 AM, angy15 said:Now it happens to me sometimes that when i read Banis and when HAR shabad comes it makes me feel that Guru sahab is telling me to do JAP/simran of shabad HAR which is Gods Name.
Hari and Ram are two most common Mantras prescribed in Guru Granth Sahib.
Sarb dharam meh shresht dharam,
Hari ko naam jap nirmal karam.Of all religions the highest religion,
is to chant the name of Hari and perform pure actions.On 6/5/2018 at 8:02 AM, angy15 said:Does the word comes in any other Shastar like vedas,Puranas,Koran etc?
It comes from the Vaishnav tradition from an ancient Prayer called - "Thousand Names of the Omnipresent One" (Vishnu Sahasranama).
कालनेमिनिहा वीरः शौरिः शूरजनेश्वरः ।
त्रिलोकात्मा त्रिलोकेशः केशवः केशिहा हरिः ।। 69 ।।kālaneminihā vīraḥ śauriḥ śūrajaneśvaraḥ |
trilōkātmā trilōkeśaḥ keśavaḥ keśihā hariḥ || 69 ||
642.
Kālanemi-nihā: One who destroyed the Asura named Kalanemi.
643.
Viraḥ: One who is courageous.
644.
Śauriḥ: One who was born in the clan of Sura as Krishna.
645.
Śūrajaneśvaraḥ: One who by his overwhelming prowess
controls even great powers like Indra and others.
646.
Trilōkātmā: One who in his capacity as the inner pervade is the
soul for the three worlds.
647.
Trilōkeśaḥ: One under whose guidance and command
everything in the three words is functioning.
648.
Keśavaḥ: By Kesha is meant the rays of light spreading within
the orbit of the sun.
649.
Keśihā: One who destroyed the Asura named Keshi.
650.
Hariḥ: One who destroys Samsara, that is, entanglement in the
cycle of birth and death along with ignorance, its cause. -
On 3/8/2016 at 2:31 PM, amardeep said:
A Sikh yogi friend of mine does jaap on onggggggggggggggggggggggggggggggggg
Were you referencing this thread in the other one?
In the other thread, I avoided this topic to stick to my point that pronouncing Ekonkar as Ek-O-ang-kar is wrong.
But I do believe there is a difference in pronouncing the symbol ੴ and pronouncing the word ਏਕੰਕਾਰ.
Like your friend, you don't chant Onkar by saying "Onkar, Onkar, Onkar", you chant Onkar by saying "Onnnnnng, Onnnnnng, Onnnnnng"
This is the traditional way of chanting Onkar.
In Dharmic granths, written in Sanskrit language - ॐ is the Sanskrit Onkar - which was written in the beginning of all writings. When these writing were said out loud, ॐ was not said out louod as "Onkar" but rather chanted as "Onnnnnng"
So I think -
ੴ is the symbol, the chant - pronounced as Onnnnnng (where the g is silent).
ਏਕੰਕਾਰ is the written out version - pronounced as Ekonkar.
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9 hours ago, amardeep said:
I dont understand?
I am talking about those who pronounce the Aida ਅ here. It is the wrong way.
Ik Onkar is correct.
Ik Oaaaankar is not.
ਓਅੰਕਾਰ is pronounced as Onkar. On-Kar
Not as Oaaaaankar/ O - ang - kar.
18 hours ago, paapiman said:Please have a look below (tips are mentioned below the verses):
Some of this is good.
I like the part where he says to pronounce as Aadi and not Adee, in Aadi sach. Aadi is how the word is originally pronounced. The short e sound at the end is part of the word.
But then he says, add the aunkar on Sach, and pronounce that as Sachu.
Why are we pronouncing this aunkar?
What are the reasons as per what you learned from santhya masters?
Isn't it there to solely indicate the singular masculine noun?
18 hours ago, paapiman said:Santheya also involves learning about vishraams (aradh, alap, chaal, etc), which are taught in Taksal. Therefore, Daas would say that Taksali santheya is not an easy task.
Vishraams come naturally to punjabi speakers.
That's not hard.
What would be hard is pronouncing each word that we borrow from other languages as they are pronounced in other languages.
We already do this with easy to pronounce words like Mushaqqat.
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10 hours ago, Lucky said:
"amrit bani har har teree" ..."amrit har ka naam hai" .."amrit shabad, amrit har bani"
I thought it would be a good exercise to go through these verses and their pronunciation.
ਅੰਮ੍ਰਿਤ ਬਾਣੀ ਹਰਿ ਹਰਿ ਤੇਰੀ ॥
Amrit baanee Hari Hari teree.ਸੁਣਿ ਸੁਣਿ ਹੋਵੈ ਪਰਮ ਗਤਿ ਮੇਰੀ ॥
Sune sune hovai param Gati meree.Hari and Gati have the short e sound at the end, as part of the original word.
Sun means listen. Sune means sun ke, after listening. Adding the sihari here changes the meaning of the word and thus it is is critical to pronunciation.
This is why pronouncing Sihari is also key to understanding the meaning of the word.
ਅੰਮ੍ਰਿਤੁ ਹਰਿ ਕਾ ਨਾਮੁ ਹੈ ਵਰਸੈ ਕਿਰਪਾ ਧਾਰਿ ॥
Amrit Hari kaa naam hai varsai kripa dhaariਨਾਨਕ ਗੁਰਮੁਖਿ ਨਦਰੀ ਆਇਆ ਹਰਿ ਆਤਮ ਰਾਮੁ ਮੁਰਾਰਿ ॥੨॥
Naanak gurmukhi nadaree aya Hari aatam Raam MuraariHari, Dhaari and Muraari all have the short e sound at the end as part of the original word.
Dhaari as we know means a small stream of water.
Dhaari also means one who has adopted the teachings as in Kesh-dhaari, Amrit-dhaari.
ਅੰਮ੍ਰਿਤ ਸਬਦੁ ਅੰਮ੍ਰਿਤ ਹਰਿ ਬਾਣੀ ॥
Amrit shabd amrit Hari baanee;ਸਤਿਗੁਰਿ ਸੇਵਿਐ ਰਿਦੈ ਸਮਾਣੀ ॥
Satyeguri seviyai ridai smaanee.Satyeguri - With ਸਤਿਗੁਰ people don't even pronounce the Sihari that is in the word. This sihari represents the short ya sound, as pointed out by Bhai Jagraj Singh. So it is Satyegur.
Satyegur means the True Guide.
Now the Gur has a Sihari on it, and this changes the meaning of the word. Satyeguri means Satyegur di
Satyeguri seviyai ridai smaanee. Jo satyegur di seva karde hn, ohna de dil vich amrit shabad, amrit Hari baanee smaee hoee hai.Some words have Sihari, short e sound (or as short ya sound) as part of the word.
Other words have SIhari to indicate a different meaning, this is why in spoken Gurmukhi it is very important to pronounce Sihari.
In kirtan many shabads are misunderstood because they are mispronounced. One has to look at the original gurbani and read all the Siharis to realize the original meaning.
Had the siharis been pronounced as we normally do in Punjabi, then the meaning would be clear upon the first listening.
@paapimanNo samprada is behind me, no one is except the grace of Akal Purakh sahib and an understanding of Gurmukhi grammar through Mahan kosh.
Mai Bhago ji - New Painting by Sikhi Art
in Current Affairs | Events | News
Posted
“She is the most beautiful among women who loves the Guru and wears this jewel on her forehead.”
– Guru Nanak Dev ji (Guru Granth Sahib, 54)
Get Prints here - http://www.sikhiart.com/product/mai-bhago-ji-second-edition/
Artist's Notes
Mai Bhago ji, Mother Bhago, sought after Guru Gobind Singh ji’s blessings to have a son. But while travelling to Guru ji, she was distressed to hear that a group of 40 Singhs had deserted him during the Battle of Anandpur.
She rode to their gathering, made them realize their mistake and then set off along with them to find Guru Sahib, who was still being followed by the Mughals. They reached Khidrana, where a battle took place between the two armies.
In this battle, those 40 Singhs were all slain, Guru Sahib forgave them and they came to be known as the Chali Muktay, the liberated ones, and Khidrana came to be known as Muktsar.
Tragically, Mai Bhago ji’s husband and brothers were killed in this battle and so she dedicated her life to meditation and attained liberation.
After attaining liberation, Mata ji became detached from the physical world and its customs and traditions. She started to live her life free of all attachment to objects and any desire to do anything.
Kavi Santokh Singh ji explains that her spiritual state reached a point where she became even detached from basic things such as wearing of clothes.
This is when Guru Gobind Singh ji intervened and suggested to Mata ji that in order to preserve the honour of her family, she should cover her head and wrap herself with a shawl.
Mata ji obeyed Guru Sahib and continued to meditate on God until her last breath.
The Daughter turned Wife turned Warrior turned Saint, Mai Bhago ji’s story is very inspirational to those who are on the Path of the Saints.
For me Mai Bhago ji has been a constant inspiration to take action, to take charge, and make things happen. When I heard about the latter part of her life, she then also became an immense inspiration for me to meditate and to cultivate strong states of detachment.