Koi

Awesome, this is great stuff..Sikhi beleive in gnosis of mahavaks (great statements too), here is thread:



Basically, i was told these mahavaks are not jaaped in conventional sense but rather contemplated upon deeply and also these statements are lived/felt/sensed through by abiding in them functioning through them.

Very interesting..i have read this before.

In Sikhi we have main above paths blended beautifully in gurbani- especially bhagti,shabad surat(sub section chakar, kundalini, dasam dwara etc), seva of satgur/langar/creation- karam yoga, gyan yoga (gyan aspect of shabad/jot-atma-paratma eka)-nirgun abhed upasana blended beautifully similar to their raj yog. Also we have shakti aspect of divine as well which is of nihangs- shastars pooja etc.

However, there are two different interpretations (both acceptable) -how these paths should be looked at from gurmat point of view, they can be looked at stages or aspects of divine.

1. Stages - (in order- bhagti, karam, shakti, shabad surat and gyan/jnana/vedanta-advait)- whatever each seeker deeper impulse is drawn towards.

2. Aspects of divine- whatever aspect of divine you are drawn towards be it - bhagti, karam-seva, shabad surat, shakti, gyan aspect. Thats what you stick to and go alll the way until you get consumed fully by one of these aspects of divine.

Main thing whichever aspect or stage you are drawn to, you have to let aspect of divine consume you fully that means any preconditioning, egoic conditioned mindset has to be gone.


One of great maharishi brings unity of bhakti and jnana path in the statement below:

Q.How to see God? (Bhagat puts a desire to see him)?
A- In order to see him is to be totally consumed(shallowed by Brahman) by him-Bhramgyan. (This statement is pure unity of jnana and bhagti/shabad surat/shakti path)

There are many paths to enlightenment generally referred to in yoga, but actually there are six main paths, and

Bhakti yoga, the path of devotion, is one of them. This path of love is a path of self-surrender, and music is one of its devotional expressions. Bhakti yoga is based on self-sacrifice, reverence, and compassion. In this path humility, gentleness, purity, simplicity, and sincerity are important virtues. It is the path of the heart. This means that the followers direct the power of emotion toward God. Many on this path start flowing tears when they hear talk of God or when they assemble for chanting. Philosophically, the aspirant on this path does not want to merge his individuality in God, but prefers to have a separate identity and to be always in the service of the Lord. The philosophy of liberation, according to this path, is nearness to God. Liberation means attaining status in the celestial plane where one can constantly remain near to God. Many follow this path, but it is not as easy to follow as most people think. Bhakti yoga is not the path of blind followers.

Jñana yoga is a path of knowledge, and is called the yoga of the intellect. This study involves not merely the cognitive intellect, but rather that intellect which has been sharpened by listening attentively to the sayings of the great sages as they are taught by a competent teacher, and then contemplating on these sayings to finally attain a state of freedom. This path is like the razor’s edge, and if one does not tread it with discipline he might become egotistical. Constant company of the sages and contemplation with the help of non-attachment are important requisites in this path.

Karma yoga is a path followed by those who believe in doing duties selflessly. These aspirants understand that all the fruits of one’s actions should be surrendered to God, who dwells in everyone’s heart. Selfless action performed skillfully liberates one from the bondage created by the fruits therein. Knowledge of karma yoga is essential to attaining liberation. By performing right actions which do not create bondage, and by attaining higher knowledge, one liberates one’s self from the rounds of births and deaths.

Kundalini yoga is one of the aspects of yoga which is practiced by those who understand a great deal about the body, the nervous system, and the various channels of energy in the human body. The special disciplines that help the aspirant to control his bodily functions and internal states are essential. The primal force, which remains in the sleeping state at the base of the spinal column, is consciously awakened and led through the sushumna to the highest of the chakras, where the Shakti principle unites with the Shiva principle. [Sushumna is the most subtle channel on which the primal force travels. Without its application, that kundalini force cannot rise. Chakras are the wheels of life used for the subtle body. Shakti is the Divine Mother who manifests the universe. She is the universal power which can function only through that Mother force.]

Raja yoga is a path of systematic discipline which leads the student upward along the eight-runged ladder to a state called samadhi, or union with the absolute Reality. This is the most comprehensive path and is a highly systematic and evolved science in which karma, bhakti, kundalini, and jñana are combined. The philosophy of raja yoga is based on Sankhya philosophy.

Sri Vidya, in which the microcosm and macrocosm are thoroughly understood, is the highest of all the paths and is practiced by only very few accomplished ones. It is a practical path, but it requires strong philosophical understanding before it is trodden. Practice based on the mere information of books could be time-consuming as well as dangerous. A competent teacher is necessary in this spiritual practice, and the principles of tantra and other philosophies need to be thoroughly understood before a student takes such a venture. This extremely rare path is followed only by the highly accomplished sages.

The knowledge of Sri Vidya is imparted stage by stage and the advanced student is taught Prayoga Shastra.* (*which explain the practicality and application of the discipline one has to follow for this knowledge) We believe in both Mother and the Father principles of the universe. That which is called maya, or illusion, in our worship becomes Mother and does not remain as a stumbling block or obstacle on the path of spiritual enlightenment. All our worship is internal and we do not perform any rituals. There are three stages of initiation given according to our tradition. First, mantra, breath awareness, and meditation; second, inner worship of Sri Vidya and bindu vedhan (piercing the pearl of wisdom); third, shaktipata and leading the force of kundalini to the thousand-petaled lotus called sahasrara chakra. At this stage, we do not associate ourselves with any particular religion, caste, sex, or color. Such yogis are called masters and are allowed to impart the traditional knowledge. We strictly follow the discipline of the sages.


Nantin Baba and I attended a gathering of Anandamayi Ma’s students, in which everyone was chanting in Bengali and Hindi. We enjoyed listening to the chants, but felt more like observers than part of the group. We were both more inclined toward meditation and were on the paths of raja yoga and jñana yoga, although we also appreciated the other paths. If a person follows one particular path it does not mean that he hates the other paths. Nonetheless one of Anandamayi Ma’s students came up to us and tried to convince us that the path of devotion was the highest one and that we should switch to it.

He asked, “Why are you not participating in the chanting?” I told him, “The horse that pulls the buggy does not enjoy pulling it, but the person who is seated in the buggy enjoys the ride and benefits by witnessing and sitting quietly. The person who is performing the action does not enjoy it as much as the wise man who is witnessing it. Some people chant, and others enjoy chanting silently. We are enjoying more than anybody else. How do you know that we do not follow the path of devotion?”

In his ignorance this student was very adamant that his path was the only one. Our discussion soon led to an argument, and Anandamayi Ma intervened by saying to her follower, “Don’t argue with these two young renunciates. One should try to understand one’s own inner worth and then follow the path best suited to him. The path of devotion does not mean dumb devotion. Devotion means total dedication, surrender, and love for the Lord. It is the path of the heart, but it does not contradict that intellect or reason which solves many problems of life. Devotion is also part of the other paths. It is not possible for the jñana yogi to attain enlightenment if he does not also have devotion. Everyone wants to follow bhakti, the path of devotion, thinking that it is very easy and simple. But that’s not true. The path of devotion means accepting the existence of the Lord instead of worshipping one’s own existence. Those who weep, shiver, become emotional, or act in a funny way cannot be called the followers of bhakti yoga. Tranquility of mind should be cultivated; then all the paths can be understood—and not before that. Purification of the mind is necessary, and is achieved by disciplining one’s mind, action, and speech. Argumentation is a state of
learning and not a state of being.”

I remember her remarkable discourse even today. I asked her, “Is it true that your path is superior to other paths and that only what you are doing is authentic? Do you think that others are wasting their time?”

She replied, “My path of devotion suits me, but do not change your paths. Those who do not have guidance become confused and often change their paths. A confused mind is not fit to follow any path. Seekers of truth should learn to search for competence and guidance by seeing certain signs and symptoms in the teacher, such as selflessness, truthfulness, sincerity, and control of mind, action, and speech.

“Students also commit mistakes when they become idealistic without observing their capacity or following any discipline. They see only what they want to see. This prevents them from learning, and then they get attached to the path which they think they are following. They become very fanatical and egotistical and even begin fighting with people. This can happen to any seeker if his inferiority complex goes on developing and creating boundaries, closing all the doors of knowledge and making him selfcentered, uncommunicative, and egotistical.”

Ma confirmed our ideas and strengthened those principles which we were following. She said, “Learning the scriptures is very good and helpful, but without satsanga such learning can also make anyone egotistical. A learned man having satsanga is very humble, communicative, and gentle in his behavior.

“Beginners often argue and boast about the superiority of their way, but one who has trodden the path knows that all paths lead to the same destination. There is no superior or inferior path. It is immaterial which path one follows, but one should carefully watch one’s own modifications of mind and learn not to identify with them.” As she stared at the eyes of her husband, which were like cups of wine full of devotion, we said goodbye to Anandamayi Ma, and I went to the quiet place where I often used to hide myself.


Source: Living with the Himalayan Masters by Swami Rama

DO GOOD BE GOOD Every day a woman baked bread for members of her family and an extra one for a hungry passerby. She kept the extra bread on the window sill, for whosoever would take it away. Every day, a hunch-back came and took away the bread. Instead of expressing gratitude, he muttered the following words as he went his way: "The evil you do remains with you.
The good you do, comes back to you!" This went on, day after day. Every day, the hunch-back came, picked up the bread and uttered the words: "The evil you do, remains with you. The good you do, comes back to you!" The woman felt irritated. "Not a word of gratitude," she said to herself, "Everyday this hunch-back utters this same jingle! What does he mean?" One day, out of frustration, she decided to do away with him. "I shall get rid of this hunch-back," she thought. And what did she do? She added poison to the bread she prepared for him! As she was about to place it on the window sill, her hands trembled. "What is this I am doing?" she said. Immediately she threw the bread into the fire, prepared another one and kept it on the window sill. As usual, the hunch-back came, picked up the bread, and muttered the words:
"The evil you do, remains with you. The good you do, comes back to you!" The hunch-back proceeded on his way, blissfully unaware of the war raging in the mind of the woman. Each day, as the woman placed the bread on the window-sill, she offered a prayer for her son who had gone to a distant place to seek his fortune. For many months, she had no news of him.. She always prayed for his safe return. That evening, there was a knock on the door. As she opened it, she was surprised to find her son standing in the doorway.. He had grown thin and lean. His garments were tattered and torn. He was hungry, starved and weak. As he saw his mother, he said, "Mom, it's a miracle I'm here. While I was but a mile away, I was so hungry that I collapsed. I would have died, but just then an old hunch-back passed by. I begged of him for a small part of his food, and he was kind enough to give me a whole bread. As he gave it to me, he said, "This is what I eat everyday. Today, I shall give it to you, for your need is greater than mine!"" When the mother heard those words, her face turned pale with fear. She leaned against the door for support. She remembered the poisoned bread that she had made that morning. Had she not burnt it in the fire, it would have been eaten by her own son, and he would have lost his life! It was then that she realized the significance of the words: "The evil you do remains with you. The good you do, comes back to you!" Be Good and Do Good. Don't ever stop doing good, even if it's not appreciated at that time.

Congrats to him and all the best.

Hope this will encourage people who work in the Indian health system to try and be better at what they do. Some reports that come from india concerning the health system is appalling.

Now here i have to praise RSS but why SGPC is not doing this is also a question ? The best way to deal with Christian missinaries is by social work among poor people and also we need organisation which motivates Sikhs to marry Sikhs from different caste, Back bone of Christian missionaries is American funding and we should focus on converting Christians in America.

who cares. let her face the consequences of her actions. do something positive in your life and help those sikh and hindu refugees who are coming over from pakistan. they actually need help unlike this girl who is just spoiled. they kept their faith despite all the hardships.

Well it seems there is discussion into whether Guru Nanak Dev ji was God himself....
if there is discussion about it then people are wondering if he was or wasn't

Only God exists...Gurbani is very clear about it...therefore Guru Nanak Dev ji was....
therefore We all are...therefore everything is...

only our Ego gives us a feeling of being seperate...Ego is amazing in that it allows the experience of the 'many' and allows us to have so many experiences as a seperate entity (illusion)...but problem is in this age Ego is stronger than the knowledge of 'God is the only entity' ... therefore majority of people question Gods existance...and run around aimlessly..

Ego has us fooled and Ego makes us forget of who we really are (God...all of us, and everything, and everything beyond...unlimited)

therefore the Question of 'Was Guru Nanak God himself' is mute...He Was...because Ego was at a complete minimum and connection from the Ego (individual state) to the supreme state was 100% formed. We all have that capability...and thats what Simran is For..Simran - remembering...

Just my thoughts about what Gurbani states...nothing more..

I am sorry, but I must say, we take things literally. We fail to know the esence of things.

Sahib Jee, what makes you think, He can not manifest Himself through a living being?

He has been doing so, since aad jugaad. It is our limited vision, for which we think, the way we think and express ourselves ....

Just let us stop a bit and think a liitle bit..... and ask ourselves questions like:

Who or what is Akal Purukh? What for, does He need, to come to our level? How does He come, and manifest Himself ?
The answers are as follows, maybe there are some memebers in the sangat who can give their valuable opinions, but as these are mine own, which I would like to share with the blessed sangat here:

1) Wahiguru Akal Purukh is not something physical, not even mental, He is beyond that. And above all, He is a level of Highest Consciousness, Energy, He is an Infinte Ocean of Love, mercy and Grace....These are His main virtues, many have described Hm also as Omnipresent, Omniscient and Omnipotent. And still others say: He is Ouch se Oucha, the Highest; Apaar, Unfathomable; Beant, Infinite; Soami, the Lord Master of everything.

The Bani says: Sochay soch na hovaee, jeh sochae lak vaar. One can not come to comprehend Him, if you think again again, hundreds of thousands of times

2) He comes to our human level, just for us, souls, His jeevas....

Why?

To make us know the Truth, which otherwise would be impossible. Because in our presemt state, we are surrounded by maya, and overpowered by kaal, and his ministers: kaam, krodh, lobh, moh and ahankar...plus the chains upon us of countless karmas...just imagine, since we left Sach Khand, since aeons, we have been just collecting karmas, so we have an unlimited unpayable account on our heads.
So brothers, sincerely speaking, we have not even a remote chance to escape by our own efforts, and reach Him, it is just unimaginable for us. That is the reason, when we want to meditate on Him and close our eyes, we see nothing but darkness, so we just give up, and prefer not to do this bhakti, rather many other practices.... and through the Bani, we know, if we do not do this Bhakti, there is no liberation either .....

But what do we moorkhs do? We do our own maanmat. Thus we never ever, lay at His dooor as kookars even....

Then too, we proudly say, we are sikhs...

Being a sikh is very great thing, it is the begining of our returning Home, but unfortunately, we just put a sticker on us, that we are sikhs of the Guru, but the fact is, it is far from reality, and we just pass our lives fooling around, with politics, land, rituals, wars, hatred, intolerance, manmukhta....etc.

And the only one thing which the Bani repeats constantly, we overlook it: Awar kaaj, tere kiteh na kaam, mil Sadh Sangat, bhaj kewal Naam.


So, when we close our eyes to do bhajan bandagee, the unavoidable darkness we see, it is nothing, but, the blackness of our own countless karmas, otherwise, as some mahapurukhs have said, our soul has the light of sixteen suns....

So if we never wash our karmas with His Simran; how will, or when will that darkness star becoming lesser?
Of course never....

So one of the reasons of their coming is, to reveal us the secrets(bhed) of Naam, so that we leave our stupidity, and catch hold of that Shabad, by unfolding it within ourselves, and after cleaning ourselves, and becoming spotless, we board the Jaaz of Naam and retrun back to our Nijh Ghar, Sach Khand and finally merge in Him, and becoming one with Him.


3) As we know He is a level of consciousness, He is not anything material. So He has to come at our physical level, so that, we may understand Him.
If He comes as a devi or devta, we can not see them. if He comes as an animal, bird or trees, we can not understand them, moreover, they are below the mankind level, which is considered the highest among the beings, even higher than the gods or devis. devtas, who starve to get once again the human birth to do the right bhajan bandagee, and merge in Him.

So you see, He has to talk with us, in our own languages, so that we may understand the higher Truths of Shabd, of Naam, of Satnam...

The changes/differences among different beings, are mainly at the consciousness level, otherwise, we all have more or less the same heights, two eyes, one nose, hands, legs, etc

In the same way, when Wahiguru decides to dwell among us for our spiritual uplift, He manifests Himself, in the forms of Bhagats, Sadhs, Sant Janas, Guru Sahibans...


If we look at these holy supreme beings, outwardly, they look like any one of us, there is hardly any differnce, there is nothing, which denotes their superiority... Neither do they dress in a particular way ... Neither it is like in the army, that their unforms have badges or marks to show their ranks ....

So then where/what is that quality which distinguishes them? It is as said befor at the consciouss level, while we are entagled with the world and maya, they are in tune with the inner reality, in constant communion with the Shabad Guru; their rom rom vibrates with Naam.

That is why the Bani says: Har Jee baseh Sadh ke hirdey.
Though hirdey is heart, but here the Bani does not refer to the heart, which is just a muscle, a piece of flesh, rather it means, that, that Supreme Power and Consciousness, has come to abide, with the soul consciousness of that being, that is why it can talk so precisely, about Wahiguru and Sach Khand, if this was not so, how would anybody know about Him?

Of course never ever, cause Kaal in his domains, has laid all sort of powerful traps, so that the soul may never ever think even by mistake of Wahiguru Akal Purukh.

You see, all this happens within. Wahiguru descends from His abode within, whenever He thinks fit so, and when He decides to finish His mission on earth here, He just goes from within along with that particular ray of His, in that particular body, back to Sach Khand.

The body is, just consciousless, is just a handful of dust, and there it returns, when disposed of.

It is we people who see the Guru Sahibans or Bhagats in the sargun swaroop, and tend to take them as individual beings, when the fact is, they are related to Wahiguru(Ocean), just as are the waves(sargun swaroop) to that ocean.

The waves take a shape and size, and seem they are separated for a time being, from the Ocean, but the fact is, that is just an illusion, because they are very much part and parcel of the Ocean in essence, but return and become one with the ocean, once their mission of coming here is fulfilled.

And we all know, the waves never stop emerging from the Ocean, they keep coming, nobody can stop them, if even if some want to..,

A wave emerges, from the sea at the seashore for a time being....

It returns back in the Ocean becoming One with It, and while this is happening, another wave is preparing to come at the seashore for a particular time being....

Different waves having enmerged at different times may look different in sizes, shapes or slightly different colors, but in essence they are same like the Ocean.

This is no man made law. This is the Divine Nature´s law, which no man, no god can change...

As long as there is a shore, waves will be coming from the Ocean.

This is due only to His Grace, Mercy and unlimited unconditional Love for us jeevas.

Sat Sree Akal.

Banaras Hindu University (BHU) is one of the oldest and topmost universities of India. A society with the name The Hindu University Society was registered on 15th December, 1911 for the establishment of the BHU. A large sum of money was required to set up this university. Pandit Madan Mohan Malaviya, a key member of the Hindu University Society, issued an appeal on 15th July, 1911 for donations of one crore of rupees. The Sikhs responded favourably to this appeal. When the Hindu University delegation visited Punjab cities, the Sikh Sangats warmly welcomed the delegation and made generous contributions. Maharaja Ripudaman Singh of Nabha made a donation of Rs. 1,00, 000. Maharaja Jagatjit Singh of Kapurthala donated Rs. 10, 000 and also sanctioned a recurring grant of Rs. 6, 000 per annum to support a Chair on Agricultural Botany. Maharaja Yadavindra Singh of Patiala made a donation of Rs. 5,00,000 for teaching in the fields of mechanical and electrical engineering. He also gave a recurring grant of Rs. 24, 000 per annum.

The Banaras University Act was passed on 1st October, 1915. About a year before the passing of this Act, the Hindu University Society decided to make a beginning of the University by laying the foundation of Sanskrit College by a Sikh saint Sant Attar Singh Mastuane Vaale (1866-1927). In May, 1914 Pandit Madan Mohan Malaviya went to Punjab to invite Sant Attar Singh personally. As a mark of respect to Sant Attar Singh and caring little for summer heat, Pandit Malaviya removed his shoes at Sangrur railway station and walked bare-foot on the sandy and hot road for about 8 kms to reach the Ashram of Sant Attar Singh at Mastuana. After reaching, he conveyed to Sant Attar Singh the request of the Hindu University Society for laying the foundation and requested him to perform five Akhand Paths (non-stop recitations) of Guru Granth Sahib before the foundation ceremony. Sant Attar Singh agreed to reach Banaras a few days before the foundation laying ceremony to be held on 24th December, 1914. Maharaja Ripudaman Singh of Nabha, brought Sant Attar Singh to Banaras by his private royal train. Near the site, where the foundation of Sanskrit College was to be laid, a beautiful open 'pandal' was erected and continuous reading of Guru Granth Sahib (Akhandpaths) for 10 days was done in a special tent. After performing of 'Ardas' (Sikh Religious Prayer), Maharaja Ganga Singh of Bikaner brought the building material in a silver 'tagari' (plate). Maharaja Prabhu Narayan of Kashi State offered 11 gold bricks. Sant Attar Singh with a golden 'krandi' put lime in the foundation (buniad) of Sanskrit college and placed 11 gold bricks on the lime. After the ceremony, the Maharaja of Kashi requested Sant Attar Singh to stay at Kashi for one week. Out of great respect for Sant Attar Singh, he requested him to sit on his throne on which he never sat considering it a seat of Lord Vishwanath. On the occasion of the foundation laying ceremony, a Hindu saint of Niranjani Akhara, Asi Ghat Bhadaini, composed a poem which was later published. One line of the poem was "Hindu University neev pawitar Attar Hari ne dhari kar se" (the foundation of the Banaras Hindu University was laid with the hands of Sant Attar Singh Ji"). The above account of the foundation laying ceremony is based on the description given in the book "Jiwan Katha, Gurmukh Piare Sant Attar Singh Ji Maharaj, Part I" (Life story of Gurmukh Piare Sant Attar Singh Ji Maharaj) written by Sant Teja Singh (M.A. Punjab, L.L.B. Punjab, A.M. Harward, U.S.A.).

After the passing of the BHU Act on 1st October, 1915, the foundation-stone laying ceremony of the BHU was performed by the British Viceroy Lord Hardinge on February 4, 1916. A fortnight before this ceremony, religious ceremonies were started which continued till the evening of February 8, 1916. These ceremonies included Sikh religious ceremonies too. An Akhand Path (non-stop recitation) of Guru Granth Sahib was performed near the site where foundation-stone laying ceremony was to be conducted. The foundation ceremony of 4th February was followed by lectures by distinguished experts on 5th, 6th, 7th and 8th February. The closing function on 8th of February, 1916 consisted of religious ceremonies which again included Sikh religious ceremonies. Maharaja Ripudaman Singh of Nabha attended the closing function in person. At 3:00 PM in the afternoon Bhai Arjun Singh and Sant Amar Singh made recitations from Guru Granth Sahib in the School Hall. These recitations were followed by an address by Pandit Madan Mohan Malaviya in Hindi on the Hindu religion in general and Guru Granth Sahib in particular.

The Banaras University Act, passed on 1st October, 1915, came into force on 1st April, 1916. As per this Act, 14 heads of local administrations in British India became Ex-officio Patrons of the University whereas 18 Ruling Princes or Chiefs were appointed to be the Patrons of the University. These Patrons included two Sikh Maharajas, namely, Maharaja Ripudaman Singh of Nabha and Maharaja Jagatjit Singh of Kapurthala. Further, as per the Act, highest governing body named as Court was constituted for the university. After the inclusion of the names of the elected members on August 12, 1916, the total strength of the Court became 140 members and out of these, the following 8 were Sikhs:

1. Maharaja Ripudaman Singh of Nabha
2. Maharaja Jagatjit Singh of Kapurthala
3. Sardar Bachan Singh, Education Minister, Nabha
4. Bhai Arjun Singh of Bagrian, District Ludhiana
5. Baba Gurbaksh Singh Bedi of Kullar, District Rawalpindi
6. Major-Genral Bakshi Puran Singh of Kapurthala
7. Dewan Lilaram Singh of Hyderabad (Sindh)
8. Bhai Sardul Singh, Editor, Sikh Review, Delhi

Presently, the Court consists of only 51 members out of which 30 are nominated by the President of India. In December, 2005, the then President of India, Dr. A. P. J. Abdul Kalam, nominated the author of this article as the Member of the Court of BHU for a period of three years (2006-2008).

Please look at this post, absolute meaning of nanak:

Label Idol worshiping is new abhramic phenomena lacks any deep insight but rather knee jerk rejection. Old gurmat way is sargun upasana of ishat dev- sri guru granth sahib which is perfect accepted form of bhagti- nine forms of bhagti part of development stages of spiritual seeker(Sikh).

We should try to look at gurmat theology in stages- satguru granth sahib ji in sargun(visible- full attributes -ishatdev-personal Guru), shabad(subtle form of Guru), gyan (wisdom impersonal non dual advait all in one, one in all Guru-jot saroop)

There should not be any doubts- Satguru is Ikongkar -one same jot and naam roop but unfolded itself in sargun, shabad and nirgun form. Satguru connects with sikh consciousness at every step of the way in stages, Satguru himself draws his sikh(bhagat) to his sargun form to help him to do bhagti-naam-bhagti nine folds- then Satguru himself further draw his sikh(bhagat) to go inside himself and explore naam within via shabad surta then finally same Satguru draw his sikh towards estoric gyan layer of naam and eventually/ultimately reveal jot saroop of himself (merge sikh in him) in form of self realization The reason we don't see this because we are not receptive or see things in stages, one has to let go all pre-conditioning, semantics, techanalities..Does love have any conditons ? Love has no conditions whatsoever.

If i've read this correctly.... this was after anand karaj and the bride must have come up for extra photos from langar hall ?
OK.. if that is so, then the wedding photographer would have been familiar with the ceremony, maryada, where he can stand... no socks ...etc...etc..... but then how would he not have known that this is sacrilege ??
All photographers that I have come across in darbar are usually very much aware of what is and what isn't allowed !!
Then what the hell happened here ?

and where was anyone else, would the bride be left completely unattended ??
There are too many additional questions that should be addressed.


I think that just as gorey do wedding rehearsals before hand..... we should do something very similar which is NOT a rehearsal but which is an education process for the couple to explain the significance of anand karaj.
The gurdwara comittee or gyani jees should take care of this.
Both bride and groom have to understand what the guru is and what the REAL marriage of MIND with SHABAD GURU is actually ALL about.


Problem is that in other faiths, a couple get married in some religious setting where they assume or accept that God is the witness.
It's kind of like where 2 souls or 2 jots become ONE in the presence of God.....so to speak.

However, in Sikhi, it is completely different and unique....in the sense that 2 jots don't merge with each other directly but they merge with Satguru.
The marriage is about 2 people merging their MIND together with the Shabad.... the 2 jots don't become one with each other, but the 2 jots are supposed to be merging into One with the shabad of Guru.
This needs to implemented and addressed with some good education tools.


What's done is done, we can't reverse that. But we can make sure that education is given practically before hand to make sure this never occurs again.... anywhere !

Naam Raho Sadhu Raho, Rahoo Gur-Gobind, Kaho Nanak Aie Jhagat Mein Jin Japyo Gur-Mant || (Shalok 9)

https://www.youtube.com/watch?v=xHrYGY9X854

09th December 2014, Sant Baba Teja Singh Ji Maharaj (Rara Sahib), at Amrit Vela left their sareer.

Waheguru...

I just spoke to nirmale/taksali who studied gurmat vidya for 20 plus years. He advised 52 hakums are authentic work of sri guru gobind singh ji. However, 52 hakums contents that you read now its been exaggerated-strictfied, for lack better term -sharia fied, colored with abhramic notions as proper context were not shown. Upon question if bachans need to be read or followed like christian 10 commandments- Bhai sahib answer was no cannot be interperted or taken as christian commandments. These bachans or hakums were answer to questions of sikhs, some can be treated as basic guidelines not meant to be wrapped their head around it but meant to be read as basic beginner guidelines which were further divided into two categories- jatti- personal and kaumi- bachans are meant for sikh kaum.
 
The reason he believes 52 hakums of sri guru gobind singh ji 'written' now are bit exaggerated is because writer didn't know- actual context of the bachans as they were spoken out by sri guru gobind singh ji, some bachans were answer to sikh only meant for questioner state of mind/spiritual development.
 
He also mentioned- main essence of sikhi is Sri guru gobind singh ji bachan and sikhi- Jin Prem kiyo tin hi prabh paio ||
 
He provided two examples - different aspect/perspective of advises given in one from japji sahib and second one from sodar rehras sahib to prove emphasis on the context, see things in different aspects/perspectives (pakh).
 
My personal opinion is pretty much with bhai sahib ji is saying- i believe 52 hakums are authentic as well....i would see them from transcendental perspective mentioned in gurbani couplet below:
 
 
 

Sri guru nanak dev ji got married around Ikongkar shabad written on leaf, this is confirmed in puratan literature - pre singh sabha time. Even from vedant(end of vedas-gyan aspect in vedas) this makes total sense most vedantis will agree that sri guru nanak dev ji upheld the essence- tat-sat of everything. I mean from absolute view (advaita) perception, everything else is discarded except tat gyan (essence). Since ikongkar/omkar is essence it make perfect sense sri guru nanak dev ji upheld essence of things on foundation of sikhi- got married around shabad-ikongkar than fire or sargun rituals.

Shabad is upheld in Gurmat, whilst creation-three dieties are given respect/glorified- given credit where its due ultimately shabad and shabad gian where all creation rises/subsides in -essence are upheld over anything else.

Due to the fact that I actively fought for Sikh women to be able to tie dastar in uniform in the Canadian military, and I consequently became the first woman to do so in the Royal Canadian Navy, my sangat has given me siropa last weekend. My story had actually made it around the world on many websites, but also in print in several Indian newspapers, including the Times of India. I had no idea that my sangat were doing this, until it happened! I was so overwhelmed and filled with surprise and emotion that I was actually in tears when they gave it to me.

Now, I am wondering what to do with the actual cloth? I read that some use them as a keski, but the material s really stiff and thick so I don't think it would work well. Right now I have it with my nitnem gutka. I don't want to inadvertently do anything disrespectful with it... so for now I wrapped my gutka in it and keeping it with my other religious things. So what should I do with it??

I attached the Times Of India story...

p.s. in case you are wondering why the different name, Satkirin is just the alias I have been using for some time on forums. When I took a Sikh name, H was the letter and so I am legally 'Harkiran' Wanda Kaur. (Just in case anyone had questions why the name was different on there from my alias)

Which is back to my original point that Kesh means hair on the top of the head. One of Shri Krishans names is "Keshav" the one with the long hair. Here is a Samurai with a Jura.The beard is not so pronounced. It could be that most Japs are not capable of growing a full beard.

Here is a great video of an interview of Vikram Singh Khalsa the former Hindu youth who threw a shoe at Badal. He has taken Amrit recently.

https://www.youtube.com/watch?v=9Dr2aP5gAz8&list=UUeiRdb5QKNbNKUXD9aSe8dw


Surinder Singh's youtube channel has some great interviews and if you want to understand what is happening in Sikh circles in Punjab then this is the channel you should be watching.

https://www.youtube.com/channel/UCeiRdb5QKNbNKUXD9aSe8dw

I think problem is not with 52 hakums itself but rather lack of contexualization of them. In many areas gurbanis has forewarned us to rise above from conditioning attached with different levels in dharam, idiolized form of pointers/principles transcedent them with bibek buddhi. To embodied full sikh life as per gurmat/taught by our Guru sahib should be devotion plus bibek buddhi, abide in shabad along with shabad gyan, not just wrap your head around 52 principles (idiolized form) be in stuck in subtle/evidents form of ego/self righteouness mixed with egoic mindset/pride. In this way, we don't outright reject 52 hakums but rather see its as aid in beginning stage to make your foundation strong Cycle should be other way around to see full picture, see things from transcedental perspective- absolute perspective(Ikongkar) this will help siginficantly to see things in context- Understand Bhai Gurdas ji varan --> Abide in teaching of gurbani-sri guru granth sahib/sri dasam granth from there with bibek buddhi one gets understanding contexualization of different levels in dharam- shariat, tariqat, marfat, hakikat or dharam khand, gyan khand, saram khand, karam khand, sach khand. Unfortunately, its the other way around these days: Rehit maryada/52 hakums/rehitnamas without incorporation of contextualization, gurbani, absolute gurmat non duality view-advait and being stuck at the first stage as falling into same notions many abhramic faith- islam and muslim followers do.

Back to the topic. The beauty of the guru-shisya relationship is the Guru through his own experience and knowledge can guide an individual and help avoid mistakes. The guru is a master and hence technically different than a sant or sadhu because the guru is complete. Has the credentials to teach other. The sant or sadhu is incomplete.

I liken them to a nurse and doctor. Similar field and duties that overlap but a doctor is still the expert and final say.

Let me put it this way:
Is Brahm Gian attainable ONLY through hindu scriptures?

Firstly, all the Guru's took amrit, whether Charan Pahul or Khande Pahul. That's how you adopt a Guru. Even hindu philosophy agrees with that.

Secondly, from your sentiments, can I assume that you know think of Sikhi as separate from Hinduism?

Look, it is possible to discuss this without undermining anyone, but you need to be consistent with your agenda.