Koi

And often asked question is: How can there be differences between religions, if they all come from the same source? A good question.
Firstly, -Sikhi does not accept that the current Outlook of World religions is also the way they looked when they were first revealed. In that sense, some errors have crept into religions and their founders have been misrepresented through their own historical writings.
Secondly, - Sikhi has no issue with difference. A large majority of religious rules are due to the environment and culture, that was prevalent at the time the religion was revealed. For instance in judaism many rules only makes sense when looked at in a desert context. In a European context where there is plenty of Water and acces to green land, they make Little relevance. But they are rules within judaism.
In this regards, Guru Gobind Singh in Akal Ustat says that the inner essence of Hinduism and Islam is the same- and outer differences are due to the local contexts that arose from the cultures each religion was revealed in.

I hope we can discuss (rather than necessarily debate) in greater detail the theology of the nature of Sikh Gurus and the parallels with Baha'i Divine Manifestations. It's come up several times already in my posts.
I started to try to write an essay about the nature of Divine Messengers but it quickly became very wordy and went in circles. It's difficult to put into percise words such a profound topic.
"The Palace of the Lord God is so beautiful. Within it, there are gems, rubies, pearls and flawless diamonds. A fortress of gold surrounds this Source of Nectar. How can I climb up to the Fortress without a ladder? By meditating on the Lord, through the Guru, I am blessed and exalted. The Guru is the Ladder, the Guru is the Boat, and the Guru is the Raft to take me to the Lord's Name. The Guru is the Boat to carry me across the world-ocean; the Guru is the Sacred Shrine of Pilgrimage, the Guru is the Holy River. If it pleases Him, I bathe in the Pool of Truth, and become radiant and pure." (Guru Nanak, Sri Rag, pg. 17)
This Sikh quote seems very simmilar to Baha'i teachings.
Baha'i teachings explain that there are throughout time Divine (from God) Manifestions (of Divine Revelation) that act as perfect mirrors to the Divine Light.
On a personal level understanding that God has sent His messengers to all many people in every era thru different faiths was a key that unlocked the essential truth of the diverse faiths. I find that the numerous scripturers contain the Voice of God and it's by their study and thru their teachings that I encounter God in more profound way than I could alone.
I believe that the Sikh scripture, the Sri Guru Granath Sahib, is clearly the product of Divine Revelation.
Though I know I'll get no disagreement of that statement here, I'll explain how I know this to be true. I think in discerning truth of revelation it needs to pass two tests:
1. There needs to be an experience of Divine Illumination in receiving the words. For me, I experienced that with the first page of the text.
2. The fruits of the revelation are, for the most part, love of God and love of neighbor rather than the perversion of these loves. Sikhs are well known for their generosity and mild manner and have a long history of benefiting mankind.
I feel I am barely scratching the surface with this discussion, so I'd welcome your thoughts and wisdom.
God is most glorious!
-MM
 

This topic about Dusehra escaped me.  I was reading ramayan today and came across this which I wanted to share with everyone.
 
 

I am NOT suggesting that one needs Dehghari Guru, actually I'm NOT suggesting anything, if you read Guru Granth Sahib Ji (WITHOUT THE history in mind), then it would be quite clear that Guru Ji HIMSELF (Sri Gruru Granth Sahib Ji) is talking about the necessity/need of Sants. Guru Gobind Singh Ji never said that Sants are not required. If a person really takes Sri Guru Granth Sahib Ji as his/her Guru, then he/she would be more looking for Sat-Sangat (company of the Truth - the ones who has already achieved something). In other words, if you're really a seeker and have taken Amrit to become Guru-Ka-Sikh, then isn't this a duty of student to listen to his/her Guru (Sri Guru Granth Sahib Ji)? These days, our thinking is: Take Amrit, do Paths and then declare that we have Guru and we don't need Sants. It's has become ritual for us and we never bothered to take a deep look into what Guru is saying.
If a mere darshan of a real Sant can be beneficial (many references in Guru Granth Sahib Ji), then think about what would be achieved if we're able to serve Him? And here I'm talking about REAL Sants and not the ones who are in news for one reason or the other.
Sant is
- NOT the one who teach you
- NOT the one who guide you
- NOT the one who instructs you
- NOT the one who gives you the meaning of Scripture(s)
- NOT the mediator.
The above mentioned ones could be Kathakars, excellent teachers, very high Spiritual state but NOT the Sants. Even though a Sant could do all the above but that is one of His techniques.
Sant is
- THE one who has come from the Dargah (Karak) to take the souls back home.
- THE one who can produce many other Sants and give them any duty.
- THE one which gives you an internal experience and then it is upto seeker to develop that.
- THE one which gives us the Vivek budh using which we can try to see the real cause. i.e then we can look-within. self-introspection.
e.g Once Arjun (excellent archer) heard about a old Saint who is known to be excellent archer even better than him. At that point of time, arjun already had all the education and training. So, arjun went to see him and requested him to teach him. The Sant said that I don't have anything to TEACH you, YOU already KNOW what is needed for the best archer. The Sant also mentioned that he has not taken the bor/arrow for the last many decades and the Sant asked arjun to go for a bath in river.
Arjun and the Sant started walking towards a little pond; on the way they had to cross a very wek temporary rope bridge over the 2 mountains. The Sant asked arjun for his bow and arrow as he wanted to check if he remembered everything. The Sant walked on the rope bridge (which was moving side-to-side) and then stopped in the middle of the bridge to take the aim at one of the fruit hanging from the tree in the mountain. He hit the aim. Arjun was astonished at the Sant's feet. The Sant asked the arjun to try the same shot again from the bridge. It took arjun many minutes to just stabilize himself on the moving rope and he shot the arrow so badly that it didn't even hit the tree what to say about the fruit. Now, the Sant mentioned to arjun that arjun does have ALL THE KNOWLEDGE but still lacks the STABLENESS.
In other words, Sant is The one which provides support to our Soul in this moving maya world. He gives us the spark which holds us stable and we need to develop that stableness further.
HE cannot be found no matter how hard we try, no matter how hard we think, no matter how hard we do self-introspection, no matter how hard we look within. We cannot find the ONE which was never lost, HE IS here. BUT HE HIMSELF discloses HIMSELF when we've tried our best and eventually have Surrended......... [Karma, Surrender, Vivek]

Das do you (like Paapiman) think that being born female is a karmic punishment? He came straight out and said in other parts of this site that being born in a female body is a downgrade to a male body and thats why men are higher status than women in Waheguru's eyes. And he says that why men deserve more respect than women... I guess because our whole lives are seen as a punishment? That would suppose however that all women hate being women. Many do. But some love the bond they share with their children that men just don't seem to have. Women have power to create and give live (men contribute instructions but its the woman who has the power to actually build a whole new human out of her own body - and women can actually do this without male sperm now).  

Night and day coexist yes, but one does not have privilege over the other or is seen as in authority over the other. You could say they each rule 50% of the time. Perfect balance.  So why is the duality of male and female always seen as male in charge and women subordinate and must obey and be submissive to the male's orders and wishes??  Perhaps is some of this our own doing as cultural baggage, while the genders are supposed to be 50% co-heirs and rulers of the world as in night and day?  Or do you believe women are in a perpetual punishment their whole lives like Paapiman has said?? 
Now some Singhs on here tried to justify mens authority, etc by saying well women live longer than men usually so that makes up for things and women should just be greatful... well....

Sister,
I do not want to discourage you or anybody, do what you want, but just ask yourself : to speed up, but for what?

You see, you say you want to this in dedication to Baba Deep Singh. It is fine.

But have we not got anything to do with Wahiguru?

Have we not, any duty towards our True Father Wahiguru?

You see, all Gurmukhs, Sant Janas, dedicate their wholes lives to make us understand throughly, that Wahiguru is the only permanent Truth.

And they come by the Hukum of Akal Purukh, to just make us understand, that if ever we have to do any devotion, it should be of Wahiguru alone.

If we ever want to please someone, it has to be Wahiguru.

If we ever have to love someone, it has to be Wahiguru.

It is His Jot, which is present in all. All owe their existence and presence to Him, Wahiguru.

Even Dasam Pitama, said: I am a servant of Wahiguru, and I have to come to see His Creation´s play.

So in my most humble suggestion, if ever you or anybody wants to do any paath, do it of the most sweetest aksahar: Wahiguru, Wahiguru, Wahiguru...

If you ever want to see the results, try the 108 times of any Paath as many times you want, and on the other side , do even 1 hour of Simran Jaap of Wahiguru, and see by yourself, the huge difference ....

After all, any devotion we do, isn´t it, to please in Wahiguru?

And that also, to earn His Glance of Grace and Mercy, in ordeer to become spotless, and one day merge in Him.

You see, any Paath, is singing His infinite Glory; but repeating His Name, through His Simran, is calling on Him directly, and it this our calling on Him, which makes us nearer and nearer to Him.

For example, a child talks about the virtues of his/her mother... the mother somehow listens to its child; but as long as the child does not say mummy, mummy, mummy...the mother does not come...

With our heavenly Father Wahiguru, something similarly happens ... As long as we cling on and keep ourselves busy with other terms of devotion, He stays where He is.

But the moment we call Him saying Wahiguru, Wahiguru, Wahiguru... He leaves His abode, and with each of our steps towards Him, He takes hundred steps towards us.

The thing is, if we ever have to do any devotion, why not His? The highest.

We should not do what the world does, let them do what they want ...

Rather we should only, and only follow what the Bani says:

Jin Har jappeya, se Har hoeeya.

We may read the Banis as much as possible, because we get more and more in love with Him, because our whole being gets in a state of bliss, as we hear of His unlimted mahima, His unbound grace ... we just get sweepd away, by just hearing a fraction of His wonderfull and countless virtues, as it surpasses any mental realm ..... It is like getting in trance, with just listening as said, His beant Mahima.

But with His Simran we get imbued with these His virtues mentioned above. His Simran, is simple, you can do it as much as you want, without any restrictions or limitations, you can do it while going to work, at home , while bathing, while eating, etc ...etc ... It is the most complete and simple jugtee at the same time, and the more one does His Simran, the more spiritual wealth we gather, for the day we shall have to leve this physical frame and plane.

You see pen jee, the Bani beautfully says:
Har Simran meh Prabh aap Nirankara.

This means, the Supreme Lord Wahiguru, is hidden in His Simran. So if we do it within us, He makes Himself Pargat within us, thus and only thus we become Him.

Sister, there is nothing in comparison to His Simran, in terms of devotion, to Him.

Please forgive me, if I have said anything which is not in accordance to your way of perceiving things, as for me, I have only taken you as a sister, and I have said only what I have understood a little from the pure paviter Bani of our Guru Sahibans. As the Bani is much much more than our petty minds.

Sat Sree Akal.

Bibi Kuldeep Kaur jee (student of Damdami Taksal) doing katha of the Charitars.
 
 
Bhul chuk maaf

I'm thinking of writing some books to this end. Here are some of the proposed titles:
How to cook humans
How to cook FOR humans
How to cook forTY humans
How to cook FOR forty humans
 
Let me know what you think 

Gyani jee could have used a better example in the video below, instead of using "Pagal". Anyways, we have to be careful that we do not engage in any sort of ninda, but also create awareness of Manmat at the same time.
 
Bhul chuk maaf

Dhandrianwala Vs Sant Gyani Jarnail Singh jee Khalsa Bhindranwale:
 
Bhul chuk maaf

In the clip below, Singh sahib narrates a very interesting historical incident that happened in UP, India in the 1970's. There was a very old (100+ years old) Nihang Singh, Baba Sadhu Singh jee who used to live in that area. He had displayed a miracle which was witnessed by many and also published in newspapers of that time.
 
Bhul chuk maaf

Please listen below to an anecdote from the life of Srimaan Sant Jarnail Singh jee Khalsa Bhindranwale.
 
Bhul chuk maaf

"Sargun nirgun nirankar sun smadhi aap
aapan kiya nanaka ape hi phr jaap"

ਨਾਚਿਓ ਈ ਕਰਤ ਮੋਰ ਦਾਦਰ ਕਰਤ ਸੋਰ ਸਦਾ ਘਨਘੋਰ ਘਨ ਕਰਿਓ ਈ ਕਰਤ ਹੈਂ ॥
Naachiaoa Eala Karata Mora Daadara Karata Sora Sadaa Ghanaghora Ghana Kariaoa Eala Karata Haian ॥
नाचिओ ई करत मोर दादर करत सोर सदा घनघोर घन करिओ ई करत हैं ॥
If the Lord is realised by dancing and shouting, then pecock dances, the frog croaks and the clouds thunder.
68311 ਦਸਮ ਗਰੰਥ ਸਾਹਿਬ : ਪੰਨਾ ੪੯ ਪੰ. ੧੧
 
 

This is confirmed in japji sahib teeka by sant gyani gurbachan singh bhindranwale and gyani thakur singh ji japji sahib katha:
source: pdf page -44-45 japji sahib teeka by sant gyani gurbachan singh ji bhindranwale:

 
 

Waheguru Ji Ka Khalsa, Wahguru Ji Ki Fateh!
I love books on Indian martial arts, which are quite rare. The following is a list of about a dozen Indian martial arts books I have read. Please kindly post the titles and info of any books you know of. Thanks!
The Art of Gatka Fighting - Authored by K. S. Akali in 1936. More sports-like than martial arts-like. Just some soti techniques. Pentra seems incorrect.
Gatka: Book 1 - Dance of the Sword - Authored by Nanak Dev Singh Khalsa. First published in the mid 1980s.
Kalarippayat  - Authored by Dick Luijendijk. Published in 2008.
When the Body Becomes All Eyes: Paradigms, Discourses and Practices of Power in Kalarippayattu, a South Indian Martial Art - Authored by Philip Zarilli.                           
Shiv Dhanurveda - The art of ancient Indian archery (covers stances, grips, mantras, etc). Translated by into English by Dr. B Chakravarti in 2001.
Agni Purana - One of the 18 purans. Contains a dhanurveda section. 
Mallapurana - Manual on Indian wrestling. Read it in PDF format a little while back. I believe it was authored in the first half of the 20th century.
Lathi Shiksha - Illustrated quarterstaff manual. Possibly written by and for Hindu nationalists. Brought it back in 2000 from an old bookshop in India. Judging from the illustration style and the old fragile paper, possibly from the 1940s or 50s.
The Fighting Traditions And Fighting Arts Of The Traditional Sikh Warriors - The Beloved of Guru Gobind Singh Ji - The Akali Nihangs - Authored by Nidar Singh on Chatka Gatka.
Shastar vidya - Short booklet authored by Baba Gian Singh. Mostly warrior advice and martial bani from Dasam Granth. Some dagger techniques towards the end. Published by Budha Dal.
Shastra vidya: The Ancient Indian Martial Art of the Hindu Kshatriyas - Authored by Harjit Singh Sagoo, 2017. Illustrated and backed by textual evidence. Techniques of the bhindipala, asi, shakti, dhanush, gada, paash, etc. 
 
 
 

Actually, Baba Miah Singh Ji maharaj was gurubhai of baba isher singh ji ... means they were both students of baba nand singh maharaj.

from baba ishar singh ji there are now numerous nanaksar sants.

Baba Amar Singh Ji
Baba Miah Singh Ji
Baba Kundan Singh Ji
Baba Gurdev Singh Ji
Baba Nahr Singh Ji

GURBANSAVLI

Nanaksar Sampardah is the branch (shankh) of Nirmala Sampardah (“Nanak nirmal panth chaliah”) which was started by Bhai Dya Singh ji on the orders of the king of kings, Satguru Gobind Singh Ji Maharaj.The following is the gurbansavli of the Nanaksar sampardah as in NANAKSAR DARPAN written by Dr.Gurcharan Singh seak.
BABA DYA SINGH JI MAHARAJ
(The first of the five panj piaras)
BABA SEVA SINGH JI MAHARAJ
BABA MILAP SINGH JI MAHARAJ
BABA DIWAAN SINGH JI MAHARAJ
BABA MASTAAN SINGH JI MAHARAJ(AMRITSARWALEH)
BABA MALH SINGH JI MAHARAJ(PANDHORI NIJRAHWALEH)
BABA RAAM SINGH JI MAHARAJ(SUHSANWALEH)
BABA MAHA HARNAM SINGH JI MAHARAJ(DERAH RUMI,BHUCHO KALANWALEH)
BABA NAND SINGH JI MAHARAJ(NANAKSAR KALERANWALEH)
BABA ISHER SINGH JI MAHARAJ(NANAKSAR KALERANWALEH)
BABA KUNDAN SINGH JI MAHARAJ(NANAKSAR KALERANWALEH)

https://youtu.be/XUyOq4UJFIQ

PLEASE WAIT FOR THE PICS TO LOAD - WORTH THE WAIT


The Sword of the Khalsa is a magnificently built weapon. The blade of this unique Siri Sahib is made of Damascus steel. The hilt or handgrip is decorated with white gold and diamonds. It has a portrait of the 10th Guru, Guru Gobind Singh forged in yellow gold and the embellished handle of solid jade and white gold is in the shape of Guru Gobind Singh’s hawk. The stainless steel scabbard, the sheath that covers the blade, has the entire text of the 10th Master's Jaap Sahib laser-etched in microtype. The Jaap Sahib contains over 3,550 words. Also on the scabbard, spaced evenly apart, are miniature vignettes from the Master's life carved in yellow gold. There are six vignettes, three on the back and three on the front. Each vignette is set off with white gold, and precious stones (diamonds and amethysts).




Vignette 1 - Birth, Cosmic Virtue


Vignette 2 - Sacrifice - Guru Teg Bahadhur head brought to Guru Gobind Singh.


Vignette 3 - The Amrit Ceremony, birth of the Khalsa


Vignette 4 - Younger Sons of Guru Gobind Singh being bricked alive.


Vignette 5 - The Forty Liberated Ones


Vignette 6 - Older Sons of Guru Gobind Singh fighting their last battle

The 2nd character I want to talk about is Draupadi. Her actions in this story seems to have been minimalised in the lead-up to the game of dice, but she played a very big part in the escalation of events. Draupadi was born as a by-product from fire. The actual purpose of the "fire-birth" was for her brother Dhristdhum, who's purpose in life was to avenge his father at the hands of Dron Acharya. Her character represents fire in it's very negative aspect, very wild and unforgiving to those it envelops, not discriminating between friend and foe. Her words have great harshness about them and she does not desist from even insulting her husbands from time to time.
 
After the Kingdoim was divided, the pandavs went to Indaprasth and built a magnifcent palace there. Inviting the Kauravs over to see the palace, Duroyodhan falls into a pool of water thinking it to be an illusion. Draupadi is watching and ;laughs at him after he falls in and exclaims "The blind man's son is blind as well." Duroyodhan is thrice-humiliated, by falling in but then hearing her laugh and further insult him and his father.The King's blindness was a constant source of torment, to both father and son.
 
After this Yudhistra rebukes Draupadi (mildly) and says that she should not have said those words. Who knows what the consequences could be? But Yudhistra here failed in his own duty to seek recompense for Durodhyan and Dhrithrasthr. But there he let the matter lie.
 
This is in effect letting her off the hook. Draupadi should have been sent to both King and son to apologise, firstly as the kauravs were guests and it is very unethical to insult a guest. Second, the King was more deserving of her respect, and also moreso, because he was a father-figure to the Pandavs and should have been to her as well. Who would call their own father blind? Thirdly Duroyodhan is like a younger brother to her as well. But no more is said of this, until the dice game, where Duroyodhan reminds her of her words.
 
After her humiliation, Draupadi never lets up an opportunity to humiliate her husbands and especially Yudhishtra with her harsh words, and by keeping her hair open to torment the Pandavs constantly about her humiliation. Yet she never once repents for humiliating Duroyodhan and the King.
 
 

Having watched Mahabharat for a 2nd time, I woould like to start a topic on its characters and what characteristics they represented.
To me having watched this again, it stands out that there is more than a storyline to be followed. There is a very good reason why this story is an epic, which is also mentioned in Guru Granth Sahib JI, and also Sri Dasme Patshah's Granth as well.

Ok, I'm going to start with "Bhishma".
 
The Great patriarch of the family. Bhishma took 2 vows in his life.
1. To remain celibate
2. to be loyal to the throne of Hastinapur.
 
For the ceilbacy vow, it was never an issue within Bhishma's own mind, until his potential marraige interfered with his father's desire to marry a fisherman's daughter. Then Bhishma took this celibacy to open the way for his father's marriage. This vow of celibacy he took on the spur of the moment and without consulting his own parents. His mother "Ganga" later chides him several times, over this when he comes to her for guidance.
 
Taking a vow of celibacy for a kashitriya (warrior) IMHO is not a good step. Warriors are duty bound to produce more warrior offspring and seeing as he was the (at that time only) son of the KIng, it was an unwise move for this vow. It threatened the royal dynasty of Hastinapur.
 
Bhishma;'s second vow meant that he had to be loyal to the throne of Hastinapur, whoever sat on it, even if they were against "dharma". This is how the situation turned out. With the benefit of hindsight, or as a teaching to mankind, the vow should have included this clause "as long as the throne is "dharmic".  Don't blindly tie yourself to someone or something without assurances of their conduct. In the same way Dhrithrashra was bound to Duryodhan, good or bad, Bhishma was tied to the throne, good or bad.
 
The next thing about Bhishma was that he was after Krishna, the most powerful character in Mahabharat. But this power I believe manifested itself into arrogance on 2 occasions.
 
1. the swayambar of Ambika and her her sisters. Ambika and her sisters had a swayambar whereby they would choose their own suitors, but Bhishma, carried all 3 away by force as no other Kashatriyas could oppose Bhishma as they were no-way near  as powerful as him. Hence he used  strength and power to take the 3 sisters away by force. The one sister cursed him that she would be the cause of his death before she committed suicide.
 
2. The marriage proposal for Gandhari was also done through fear of Bhishma. Gandhar King was afraid to refuse Bhishma's proposal for Gandhari's wedding to the blind king. Bhisma had already let it be known that he would take by force what wasn't given willingly. This resentment of his sister living her subsequent years in darkness fuelled the hatred in Shakuni's heart to destroy the Pandav/Kauravs by pitting them against one another, and thereby to destroy the dynasty.
 
 

Looks like the incident may facilitate positive change: