jaikaara

Good points.
There is no denying that the whole alignment of stars, planets ..constellations etc... can affect us, and in return WE can also affect it.
Gurbani tells us that Gobind-master of the whole universe is Akal Purakh himself..
A single action of ours can have an affect on some object or entity in some galaxy, some thousands of light years away.
To deny the science of astrology is ignorance.
Let's just take palm reading....and the left hand is said to show what the person is born with and what is destined,..whereas the right hand shows what the person has become in relation to the seeds they have sown, new karams, deeds...etc... However, even though there is this pre-destiny written on the level of awareness of when they were born,, they can without doubt 'raise their awareness' with naam kamayee and thus constantly be changing their destiny as from what was initially written.
This is how gurbani tells us, a gurmukh wipes his own lekh and karams and thus Gobind will keep updating them along with the constant order of the universe.
Personally, I have witnessed and seen my own palm lines change in short time spans,
Gurbani doesn't say that astrology is fake or anything,  but it is all calculated with precision within principles of Cause & Effect. However,, the only astrologer that can know it all and be up to date with all the changes is Akal Purakh,..antarjami ...Gobind himself.
 
So, the point is that getting an astrology reading will give you some idea of what may possibly happen according to your current level of awareness. ..But if you raise that awareness with naam kamayee, then you can also change/wipe any negatives that may have been destined initially.
Gurmat tells us that we don't walk on to the stepping stones placed before us according to astrology, but we walk in hukam whilst gathering naam dhan and let Akal Purakh keep placing the newer stepping stones in front of us. We can get an astrological reading or some idea of where we are at and what may happen......... but to sit back and just take that for granted would be ignorance. ..instead we should work on raising consciousness so that changes can occur for future events to unfold with less universal negatives.
 
 
 
 
 
 

All I want to say is that Das nuclear bombed this thread! (in a good way)
Holy crap! Wicked post dude!

 

I was at a nihang taksal and they give santheya of Sri charitarpkhyian to bibi's as well. So Satkiran please don't think that only males read it. There are many instances as well that male treachery are accounted for in Sri charitarpkhyian. The name of Sri charitarpkhyian actually means the wiles of humans. 

12-14 hours! Holy!
Oh man!
that's it dude!
You are tying it tightly and for too long. Tight beard should be a several hours max!

My advice would be to spare the gel and the tying. And stick to open beard and lots of moisturizing to nurture the skin back to health.
I am not saying to stop tying forever, only temporarily. You have to stop in order to give the beard a rest, so it can grow back. Or to prevent other parts from going bald.

How do you tie your beard? your preferred method?

Yea it could be due to dryness. in which ^ above solutions sound good.
But in my experience with bald spots it has been due to tension or physical pressure.

If you itch or pull in that one area a lot. like while you are reading, if you continuously stroke that part of your beard or hair. Then you will develop a bald spot. The solution is then to not touch your beard or to stroke the entire beard rather than just 1 part.

Do you tie up your beard immediately after washing it?

I too would say aloe vera & neem....Problem with jasmine/olive oils is that they can affect your skin by clogging sweat pores on your cheeks..this results in acne type/ redness/rosacea.... reactions.
As for regaine/rogaine..it is a chemical that can sometimes work for male pattern balness on scalp..but it works best by preventing further hair loss more than replenishing.
I would stick to the natural/ayuverdic applications and even try a little bit of that dabur Amla hair oil as well from apney stores.
 

How many of us have studied this so-called Astrology?
In short:
- Astrology canNOT lead to higher Spiritual state.
- But higher Spiritual state would bring the knowledge of Astrology.
e.g My Mom has NOT studied a single line of astrology but with her Spiritual state, she sometimes could tell the other person's question by casually reading their hand or by merely looking into eyes. While I've studied many different so-called sciences including astrology but I usually checks those topics with her.
Whosoever is saying that Astrology has no place in Sikhism have NOT understood the working of this place/universe. At the same time who are saying that Astrology is very good and one should very actively pursue for it are also wrong. Lucky has mentioned correctly that finding a genuine astrologer is very hard; but it doesn't mean there is none or there is nothing in astrology.
Why Astrology is everywhere?
Everything in this whole universe is based of the planets.
1. Moon is the nearest planet (in astrology it is considered as planet by major systems) to Earth and one could easily see the effect of Moon on Sea levels during full moon. And our body is around 80% water. Then tell me if Moon could produce tides in the sea, then why it cannot produce effects on human body. Be practical.
2. Even the Ida and Pingala are governed by Solar and Lunar forces. How could you say that Sikhism is against astrology.
3. All the body organs are governed by various planets.
4. First study astrology in full details and then you'll be start connecting the dots that sometimes you're doing the things as suggested by the plantary forces but you do it unconsciously (or say that your Guru/God are making you do that).
5. In other to move up the Spiritual levels, there are 7/Seven steps/bomika and that reference to seven planets. Remember seven planets, seven chakra, seven, this whole play is: Seven planets handle 12 zodiac signs (3 principles * 4 elements).
Correct statement would be Sikhs do NOT pursue astrology for the selfish means. A real Sikh should be like "Bhana mitha mane (Whatever God wills is good and accepts it)". But keep in mind that all medicines (including homeopathic, accupressure, marma, allopathy, any other energtic medicines) are also going against HIS will (or say trying to fight against your own previous karma). Also, if someone is offering you the medicine, then by refusing the medicine you're also going against HIS will. It's not black and white, it is highly complex.
At last, paapiman, it's NOT that simple that astrology is good and one should look for good astrologers. Firstly, there are so many branches of this science: Laal/Red Kitab, Tantar/Black book, Vedic Astrology, Chaldean astrology, Palmistry, Yantars, Seals and countless other branches. On top of that it is business these days, it is very rare to find the good astrologer.
Also, keep in mind that if a astrologer is telling you any remedy involving any bad effect on anyone, then you'll be responsible for the associated karma. But certain things like: Bury coconut or some til/seasome seed with oil etc. are supposed to have good effect because basically you're providing the food to many insects etc.
Again, most of the time, you're bound to fail because these days most of the astrologers are into business or using some forceful black remedies; both of which will be bad for you.
Rest is upto you. There are some Shabads which could help you if you need some support: Sankat Mochan etc. The safest bet would be Prayer from Heart.

Make a paste of Aloe Vera fresh extract not the one you get int stores , neem leaves and add it to curds ..apply this pack to your beard and keep it for an hour or more if you can.
Neem is disinfectant , aloe vera is healing and curds is conditioner . You can apply the pack twice a week i believe .

Make a paste of Aloe Vera fresh extract not the one you get int stores , neem leaves and add it to curds ..apply this pack to your beard and keep it for an hour or more if you can.
Neem is disinfectant , aloe vera is healing and curds is conditioner . You can apply the pack twice a week i believe .

So what is wrong with the sakhi?
Can you please provide evidence that Sri Charitropakhian Sahib jee was read to prostitutes? Even if it was, even SSGGSJ verses can be misinterpreted to perform anti-Gurmat activities. So should we stop believing in SSGGSJ?
Bhul chuk maaf

Closing statement :
Gurbani is Gurbani, whether from Aad, Dasam or Sarbloh Sri Guru Granth Sahib Ji.
If we believe that all ten gurus are the same, then so is their bani. 
Whilst we all agree that Aad Sri Guru Granth Sahib Ji is our Guru, Dasam and Sarbloh deserve no less respect.
We've pretty much cleared up the issue of why the rule exists in the RM regarding parkash of Dasam at the same level as Aad. Hopefully the sangat worldwide will appreciate this and one day we will be able to have darshan of Aad Dasam Sarbloh wherever we go, by Guru's grace.

(JALANDHAR) :

A straggly beard sprouting from the chin, yellow saafa on the head and a kirpan slung across, Vijay Singh looks every bit a devout Sikh as he greets you with a booming ‘‘Sat Sri Akal.’’

He is from Kangnaghat in Bihar and he is a new convert—one of the scores of Biharis who have converted to Sikhism in the cash-rich NRI belt of Doaba. It’s not just about faith but also about economics—and respect, they say.

Thirteen years ago, when Vijay came to Jalandhar as a farm labourer, his only aim was to earn enough to feed his family back in Bihar. Today, sitting in his modest house built on 350 sq yards that he’s bought, he says how he started visiting the Talhan gurdwara in his lonely evenings. ‘‘I can’t put it into words.. sab kuch apna lagne laga,’’ says Vijay who speaks fluent Punjabi.

But the thought of conversion had never occurred to him until one day in the summer of 2003 when during a dispute over at his Gurdwara, he found himself being turned out of the langar hall by policemen who called him an outsider.

‘‘I was shocked, for the village community and the priest used to treat me and my family as their own.’’ Fifteen days later, Vijay went to Anandpur Sahib, the birthplace of the Khalsa, with his wife and three sons, and got baptised.

He admits the news did take his relatives back home by surprise, but his father was a big support. ‘‘When I returned to my village, he told me how Guru Gobind Singh, the founder of Sikhism, was also born at Patna, and it was OK.’’

At its surrounding villages like Giljian, Jamsher, Randhawa Masanda, Bolina, Nagal Shama, etc, there are a number of ‘Bihari’ Sikhs. In the village alone, there are a number of ‘Bihari’ Sikhs with at least 10 newly converted families.

President of Shiromani Gurdwara Parbandhak Committee (SGPC), when contacted, said these conversions are purely voluntary. ‘‘Not in a single case have the gurdwara authorities tried to influence these people. But I am glad more and more are gravitating towards the teachings of the gurus.’’

Ajay, now Ajay Singh, from Bihar, agrees. ‘‘I was never told by the people at the gurdwara to change my religion though I used to hang around a lot with them. I did it because I wanted to be like everyone here.’’ Though clean-shaven Sikhs are quite the norm in Doaba, the hub of non-resident Indians, these workers seem to prefer the turban.

Take Mangal Singh, earlier Mangal Sahu, of Giljian village. Hailing from a village near Patna, he’s grown his hair and ties a turban, without getting baptised. ‘‘So what,’’ he asks you. ‘‘I’ve been looking after the land and property of an NRI Sikh family in this village for almost two decades now. I feel I have also become a sardar.’’ The turban has brought Rajinder Singh the respect he’d always craved. ‘‘I used to hate it when people called me a bhaiya,’’ he frowns, telling you how he is more at peace with his ‘Sardarji’ status. Vijay agrees. ‘‘Pehle lok sanu Bihari Bhaiya kehnde see par hun sanu Giani ji te Khalsa Ji kehnde ne (Earlier people used to call us Bihari Bhiaya but now they call us Giani Ji or Khalsa Ji’’).
  

Add THE POOR DISCRIMINATED HINDU BIHARIS CONVERT TO SIKHISM IN BIHAR, INDIA
Posted by Amarjit Singh on March 31, 2011 at 16:30 View Blog  It’s a nondescript temple at Halhalia village in Bihar’s Araria district. It doesn’t have an idol; a mound of earth in one corner of the roofless one-room shrine represents Din Bhadri Devi, the local deity. Its walls are bare, but for priest Amlanand Rishidev, there is a more pressing problem than the upkeep of the temple: there is no one to inherit his priesthood. Halhalia village is home to over 100 families of which 28 have converted to Sikhism.So have about a hundred families in several adjoining villages of the district, including Parwanpur, Godbelsara, Bakhri and Maudhabalia. Amlanand, however, isn’t bitter about the “gradual obliteration of faith”. His only son Nirdosh Singh and his family have also converted to Sikhism. The men sport straggly beards, wear saafas and have kirpans slung across their shoulders. The women still wear saris and on special occasions they slip into the traditional salwar-kurta. Pidgin Punjabi can be heard everywhere, even though the womenfolk have never visited Punjab.The first to convert was Gyani Narendra Singh Rishidev, who visited Punjab in 1985 to earn a living and converted to Sikhism a few years later. “We have a natural leaning for this religion. After all, Guru Gobind Singh was born in Patna,” he says. Upon returning to his village, the 38-yearold inspired many of his folk to convert. The lone gurdwara here stands on Narendra’s inherited land.The Rishidevs in Araria belong to the Mushahar caste, the poorest Dalit community known as untouchable rat-eaters. By changing their religion, Dalits believe they get a distinct identity. Narender’s younger brother Sanjay is more vocal about the “inequality” practised in Hindu society.“Upper caste folks still don’t share their meals with us. Even today, many of them abhor us. Our conversion to Sikhism is a cry for human dignity. It denounces discrimination and prejudice on the basis of caste, class and status,” he says. These conversions also make economic sense. Many of these neo-converts have now found regular work at gurdwaras in Punjab. “But this is not why we have embraced Sikhism. In fact, like other devout Sikhs, we also do kar sewa and donate one month of service,” insists Narender.Sanjay’s criticism is not entirely off the mark. These conversions are not aimed at puncturing the reform balloon; they put a question mark on Dalit reforms instead. For instance, though the Bihar State Board of Religious Trusts led by its administrator Acharya Kishore Kunal has made significant effortsby introducing a dozen “untouchables” into priesthood, it is unlikely to make real changes on the ground.Even the state Government’s highly touted “slew of welfare measures for the Mahadalits” is yet to percolate beyond symbolic fault-lines. Kunal, a former IPS officer, believes that these conversions suggest “freedom of practising a religion”. “Hinduism is all inclusive. We espouse sangat-pangat (eating and worshipping together) to bridge the social divide. Besides, everyone is free to practise a religion of his choice,” he says.Caste imbalances, discrimination and power play have remained central to Bihar society though the politics of social justice and the politicians preaching it have made significant gains over the years.Notwithstanding the laws banning discrimination, caste violence occurs at regular intervals in the state. Police records suggest that the number of atrocities against Scheduled Castes (SCs) and Scheduled Tribes (STs) hasn’t gone down despite Chief Minister Nitish Kumar’s claims. It’s the Government’s affirmative action (read job reservation) policy for SCs and STs that has, to an extent, improved their social status and economic conditions.

How many times have I heard jatts use the term "bihari bhaiya" in a derogatory term. 
We all need to unute under the Nishaans of maharaj whether you are tava face, peasant, wood worker, road sweaper & even shoe cobbler. 
Crystal

If you guys are in listening mood, listen yoga sutras by Swami Rama, "Living with Himalayan Masters" fame. Audio (English). It is 8 lectures 85/85(Playlist).
https://www.youtube.com/watch?v=7RiT7IJ617g
 
Waheguru Jee ka khalsa, Waheguru Jee ki fateh.

Work in progress
Started July 25, 2015
Update Aug 4 - 21-30 + Pronunciation Guide
Update Aug 8 - 31-50
Source of Sanskrit - http://www.ashtangayoga.info/source-texts/yoga-sutra-patanjali/

Yog Sutr of Patanjali
योग सूत्रानि पतञ्जलि
ਯੋਗ ਸੁਤ੍ਰਾਨਿ ਪਤੰਜਲਿ
(ਯੋਗ) Enlightenment (ਸੁਤ੍ਰ) formula (ਆਨਿ) that comes from scholar (ਪਤੰਜਲਿ) Patanjali

ਗੁਰਮੁਖੀ ਪੜ੍ਹਨ ਲਈ ਅਤੇ ਅੰਗ੍ਰੇਜੀ ਵਿੱਚ ਅਰਥ
Gurmukhi Reading with English Translation


Pronounciation Guide
Beginner
ਃ - enunciate a pause (usually 'ah')
ਯ੍ਯ - extend the 'ye' sound to twice as long. This is a continuous 'double y'. E.g. ਵਿਪਰ੍ਯ੍ਯ - should be pronounced similar to Wiparwaya, rather than as Wiparya
ਘ ਭ ਧ ਢ ਝ - are all aspirated e.g. ਘ is "gh" rather than stressed "gg"
ਙ - read as "gy", this is for beginners

Advanced Reader
ਙ - is an "ngy" sound, takes a lot of practice to get right (sometimes written as "ng" or "nj". In the video below he writes "dny")
Pronunciation Video
ष - sometimes I write this simply as ਸ਼, sometimes as ਖਸ਼. The actual pronunciation is 'sh' that is uttered from the back of the mouth.  Normally we say 'sh' from the front of the mouth but try saying it from the back, it will sound much softer. That is ष , it sounds like it is halfway between ਖ and ਸ਼. Pronunciation Video

We don't have a letter for this sound in Punjabi. ਖ ਖ਼ ਸ਼  are all taken. I would prefer if we used ਛ਼ to represent ਸ਼ (a soft ਛ, these sounds which are often the same in some Punjabi dialects) and ਸ਼ to represent ष (softer ਛ, and even softer than ਛ਼, it's a soft version of ਸ).
The continuum starts from the front of the mouth and moves backwards - ਸ > ਛ > ਛ਼ > ਖ > ਸ਼ > ਖ਼  - snake > chair > share > care > ਮੋਸ਼ > ਖ਼ਰਗੋਸ਼


Chapter 1 - The Foundation of Samadhi
समाधिपाद
ਸਮਾਧਿਪਾਦ
(ਪਾਦ) Basis of (ਸਮਾਧਿ) meditation
अथ योगानुशासनम् ॥१॥
ਅਥ ਯੋਗਾਨੁਸ਼ਾਸਨਮ੍ [[੧]]
[[1]] (ਅਥ) Now! The (ਯੋਗਾਨੁਸ਼ਾਸਨਮ੍, ਯੋਗ ਅਨੁਸ਼ਾਸਨ) discipline and science of Yog -
योगश्चित्तवृत्तिनिरोधः ॥२॥
ਯੋਗਸ਼ਚਿੱਤਵ੍ਰੱਤਿਨਿਰੋਧਃ [[੨]]
[[2]] (ਯੋਗ) Enlightenment comes when the (ਵ੍ਰੱਤਿ) wandering of (ਸ਼ਚਿੱਤ) consciousness (ਨਿਰੋਧਃ) stops.
तदा द्रष्टुः स्वरूपेवस्थानम् ॥३॥
ਤਦਾ ਦ੍ਰਸ਼ਟੁਃ ਸ੍ਵਰੂਪੇਵਸਥਾਨਮ੍ [[੩]]
[[3]] (ਤਦਾ) Then (ਦ੍ਰਸ਼ਟੁਃ) consciousness (ਸਥਾਨਮ੍) comes to dwell in its (ਸ੍ਵਰੂਪੇਵ) own form.
वृत्ति सारूप्यमितरत्र ॥४॥
ਵ੍ਰੱਤਿ ਸਾਰੂਪ੍ਯਮਿਤਰਤ੍ਰ [[੪]]
[[4]] The (ਵ੍ਰੱਤਿ) wandering causes us to view (ਸਾਰੂਪ੍ਯਮਿਤਰਤ੍ਰ) other different forms.
वृत्तयः पञ्चतय्यः क्लिष्टाक्लिष्टाः ॥५॥
ਵ੍ਰੱਤਯਃ ਪੰਚਤਯ੍ਯਃ ਕਲਿਸ਼ਟਾਕਲਿਸ਼ਟਾਃ [[੫]]
[[5]] There are (ਪੰਚਤਯ੍ਯਃ) five main types of (ਵ੍ਰੱਤਯਃ) wandering that causes (ਕਲਿਸ਼ਟਾਕਲਿਸ਼ਟਾਃ, ਕਲੇਸ਼ ਕਲੇਸ਼) suffering upon suffering.
प्रमाण विपर्यय विकल्प निद्रा स्मृतयः ॥६॥
ਪ੍ਰਮਾਣ ਵਿਪਰ੍ਯ੍ਯ ਵਿਕਲਪ ਨਿਦ੍ਰਾ ਸਮ੍ਰਤਯਃ [[੬]]
[[6]] 1. (ਪ੍ਰਮਾਣ) Perception 2. (ਵਿਪਰ੍ਯ੍ਯ) Intellect 3. (ਵਿਕਲਪ) Imagination 4. (ਨਿਦ੍ਰਾ) Sleep 5. (ਸਮ੍ਰਤਯਃ) Memory
प्रत्यक्षानुमानागमाः प्रमाणानि ॥७॥
ਪ੍ਰਤਯਕਸ਼ਾਨੁਮਾਨਾਗਮਾਃ ਪ੍ਰਮਾਣਾਨਿ [[੭]]
[[7]] (ਪ੍ਰਤਯਕਸ਼, ਪ੍ਰਤਖ) That which is in front of our eyes, (ਆਨੁਮਾਨ) estimate and (ਆਗਮਾਃ) derived knowledge, all (ਪ੍ਰਮਾਣਾਨਿ) come from perception.
विपर्ययो मिथ्याज्ञानमतद्रूप प्रतिष्ठम् ॥८॥
ਵਿਪਰ੍ਯ੍ਯੋ ਮਿਥਯਾਙਾਨਮਤਦ੍ਰੂਪ ਪ੍ਰਤਿਸ਼ਠਮ੍ [[੮]]
[[8]] (ਵਿਪਰ੍ਯ੍ਯੋ) Intellect is that (ਮਿਥਯਾ) mythical/idealized (ਙਾਨ) knowledge (ਤਦ੍ਰੂਪ) of various forms  (ਪ੍ਰਤਿਸ਼ਠਮ੍) that is eminent.
शब्दज्ञानानुपाती वस्तुशून्यो विकल्पः ॥९॥
ਸ਼ਬਦਙਾਨਾਨੁਪਾਤੀ ਵਸਤੁਸ਼ੂਨ੍ਯੋ ਵਿਕਲਪਃ [[੯]]
[[9]] Any (ਸ਼ਬਦ) word or (ਙਾਨ) knowledge that is (ਆਨੁਪਾਤੀ) consequent upon (ਵਸਤੁਸ਼ੂਨ੍ਯੋ) lack of objects is (ਵਿਕਲਪਃ) imagination.
अभावप्रत्ययालम्बना तमोवृत्तिर्निद्र ॥१०॥
ਅਭਾਵਪ੍ਰਤਯਯਾਲਮਬਨਾ ਤਮੋਵ੍ਰੱਤਿਰਨਿਦ੍ਰਾ [[੧੦]]
[[10]] (ਅਭਾਵ) lack of (ਪ੍ਰਤਯਯ) concepts that we (ਆਲਮਬਨਾ) support  there is (ਤਮੋ) darkness (ਵ੍ਰੱਤਿਰ) and wandering in (ਨਿਦ੍ਰਾ) sleep
अनुभूतविषयासंप्रमोषः स्मृतिः ॥११॥
ਅਨੁਭੂਤਵਿਖਸ਼ਯਾਸਂਪ੍ਰਮੋਖਸ਼ਃ ਸਮ੍ਰਤਿ [[੧੧]]
[[11]]
अभ्यासवैराग्याभ्यां तन्निरोधः ॥१२॥
ਅਭ੍ਯਾਸਵੈਰਾਗ੍ਯਾਭ੍ਯਾਂ ਤਨ੍ਨੀਰੋਧਃ [[੧੨]]
[[12]]
तत्र स्थितौ यत्नोभ्यासः ॥१३॥
ਤਤ੍ਰ ਸਥਿਤੌ ਯਤ੍ਨੋਭ੍ਯਾਸਃ [[੧੩]]
[[13]]

स तु दीर्घकाल नैरन्तर्य सत्कारादरासेवितो दृढभूमिः ॥१४॥
ਸ ਤੁ ਦੀਰਘਕਾਲ ਨੈਰਨਤਰਯ ਸਤਕਾਰਾਦਰਾਸੇਵਿਤੋ ਦ੍ਰਢਭੂਮਿਃ [[੧੪]]
[[14]]
दृष्टानुश्रविकविषयवितृष्णस्य वशीकारसंज्णा वैराग्यम् ॥१५॥
ਦ੍ਰਸ਼ਟਾਨੁਸ਼੍ਰਵਿਕਵਿਸ਼ਯਵਿਤੁਸ਼ਣਸ੍ਯ ਵਸ਼ੀਕਾਰਸਂਜਣਾ ਵੈਰਾਗ੍ਯਮ੍ [[੧੫]]
[[15]]
तत्परं पुरुषख्यातेः गुणवैतृष्ण्यम् ॥१६॥
ਤਤਪਰਂ ਪੁਰੁਸ਼ਖ੍ਯਾਤੇਃ ਗੁਣਵੈਤ੍ਰਸ਼ਣਯਮ੍ [[੧੬]]
[[16]]
वितर्कविचारानन्दास्मितारुपानुगमात्संप्रज्ञातः ॥१७॥
ਵਿਤਰਕਵਿਚਾਰਾਨੰਦਾਸਮਿਤਾਰੁਪਾਨੁਗਮਾਤਸਂਪ੍ਰਙਾਤਃ [[੧੭]]
[[17]]
विरामप्रत्ययाभ्यासपूर्वः संस्कारशेषोन्यः ॥१८॥
ਵਿਰਾਮਪ੍ਰਤ੍ਯਯਾਭ੍ਯਾਸਪੂਰਵਃ ਸੰਸਕਾਰਸ਼ੇਸ਼ੋਨ੍ਯਃ [[੧੮]]
[[18]]
भवप्रत्ययो विदेहप्रकृतिलयानम् ॥१९॥
ਭਵਪ੍ਰਤ੍ਯ੍ਯੋ ਵਿਦੇਹਪ੍ਰਕ੍ਰਤਿਲਯਾਨਾਮ੍ [[੧੯]]
[[19]]
श्रद्धावीर्यस्मृति समाधिप्रज्ञापूर्वक इतरेषाम् ॥२०॥
ਸ਼੍ਰੱਧਾਵੀਰਯੋਸਮ੍ਰਤਿ ਸਮਾਧਿਪ੍ਰਙਾਪੂਰਵਕ ਇਤਰੇਸ਼ਾਮ੍ [[੨੦]]
[[20]]
तीव्रसंवेगानामासन्नः ॥२१॥
ਤੀਵ੍ਰਸਂਵੇਗਾਨਾਮਾਸਨ੍ਨਃ [[੨੧]]
[[21]]
मृदुमध्याधिमात्रत्वात्ततोपि विशेषः ॥२२॥
ਮ੍ਰਦੁਮਦ੍ਯਾਧਿਮਾਤ੍ਰਤ੍ਵਾੱਤ੍ਤਤੋਪਿ ਵਿਸ਼ੇਸ਼ਃ [[੨੨]]
[[22]]
ईश्वरप्रणिधानाद्वा ॥२३॥
ਈਸ਼੍ਵਰਪ੍ਰਣਿਧਾਨਾਦ੍ਵਾ [[੨੩]]
[[23]]
क्लेश कर्म विपाकाशयैःपरामृष्टः पुरुषविशेष ईश्वरः ॥२४॥
ਕਲੇਸ਼ ਕਰਮ ਵਿਪਾਕਾਸ਼ਯੈਃ ਪਰਾਮ੍ਰਸ਼ਟਃ ਪੁਰੁਸ਼ਵਿਸ਼ੇਸ਼ ਈਸ਼੍ਵਰਃ [[੨੪]]
[[24]]
तत्र निरतिशयं सर्वज्ञबीजम् ॥२५॥
ਤਤ੍ਰ ਨਿਰਤਿਸ਼ਯਂ ਸਰਵਙਬਿਜਮ੍ [[੨੫]]
[[25]]
स एष पूर्वेषामपिगुरुः कालेनानवच्छेदात् ॥२६॥
ਸ ਏਸ਼ ਪੂਰਵਕਸ਼ਾਮਪਿਗੁਰੁਃ ਕਾਲੇਨਾਨਵੱਛੇਦਾਤ੍ [[੨੬]]
[[26]]
तस्य वाचकः प्रणवः ॥२७॥
ਤਸ੍ਯ ਵਾਚਕਃ ਪ੍ਰਣਵਃ [[੨੭]]
[[27]]
तज्जपः तदर्थभावनम् ॥२८॥
ਤੱਜਪਃ ਤਦਰਥਭਾਵਨਮ੍ [[੨੮]]
[[28]]
ततः प्रत्यक्चेतनाधिगमोप्यन्तरायाभवश्च ॥२९॥
ਤਤਃ ਪ੍ਰਤਯਕ੍ਚੇਤਨਾਧਿਗਮੋਪ੍ਯੰਤਰਾਯਾਭਵਸ਼੍ਚ [[੨੯]]
[[29]]
व्याधि स्त्यान संशय प्रमादालस्याविरति भ्रान्तिदर्शनालब्धभूमिकत्वानवस्थितत्वानि चित्तविक्षेपाः ते अन्तरायाः ॥३०॥
ਵ੍ਯਾਧਿ ਸਤ੍ਯਾਨ ਸਂਸ਼ਯ ਪ੍ਰਮਾਦਾਲਸ੍ਯਾਵਿਰਤਿ ਭ੍ਰਾਂਤਿਦਰਸ਼ਨਾਲਬਧਭੂਮਿਕਤ੍ਵਾਨਵਸਥਿਤਤਤ੍ਵਾਨਿ ਚਿੱਤਵਿਕਸ਼ੋਪਾਃ ਤੇ ਅੰਤਰਾਯਾਃ [[੩੦]]
[[30]]
दुःखदौर्मनस्याङ्गमेजयत्वश्वासप्रश्वासाः विक्षेप सहभुवः ॥३१॥
ਦੁਃਖਦੌਰਮਨਸ੍ਯਾਙਗਮੇਜਯਤ੍ਵਸ਼੍ਵਾਸਪ੍ਰਸ਼੍ਵਾਸਾਃ ਵਿਕਸ਼ੇਪ ਸਹਭੁਵਃ [[੩੧]]
[[31]]
तत्प्रतिषेधार्थमेकतत्त्वाभ्यासः ॥३२॥
ਤਤਪ੍ਰਤਿਸ਼ੇਧਾਰਥਮੇਕਤਤੱਵਾਭ੍ਯਾਸਃ [[੩੨]]
[[32]]
मैत्री करुणा मुदितोपेक्षाणांसुखदुःख पुण्यापुण्यविषयाणां भावनातः चित्तप्रसादनम् ॥३३॥
ਮੈਤ੍ਰੀ ਕਰੁਣਾ ਮੁਦਿਤੋਪੇਕਸ਼ਾਣਾਂਸੁਖਦੁਃਖ ਪੁਣ੍ਯਾਪੁਣ੍ਯਵਿਸ਼ੇਯਾਣਾਂ ਭਾਵਨਾਤਃ ਚਿੱਤਪ੍ਰਸਾਦਨਮ੍ [[੩੩]]
[[33]]
प्रच्छर्दनविधारणाभ्यां वा प्राणस्य ॥३४॥
ਪ੍ਰਛੱਰਦਨਵਿਧਾਰਣਾਭ੍ਯਾਂ ਵਾ ਪ੍ਰਾਣਸ੍ਯ [[੩੪]]
[[34]]
विषयवती वा प्रवृत्तिरुत्पन्ना मनसः स्थिति निबन्धिनी ॥३५॥
ਵਿਸ਼ਯਵਤੀ ਵਾ ਪ੍ਰਵ੍ਰੱਤਿਰੁਤਪੰਨਾ ਮਨਸਃ ਸਥਿਤਿ ਨਿਬੰਧਿਨੀ [[੩੫]]
[[35]]
विशोका वा ज्योतिष्मती ॥३६॥
ਵਿਸ਼ੋਕਾ ਵਾ ਜ੍ਯੋਤਿਸ਼ਮਤੀ [[੩੬]]
[[36]]
वीतराग विषयम् वा चित्तम् ॥३७॥
ਵੀਤਰਾਗ ਵਿਸ਼ਯਾਮ੍ ਵਾ ਚਿੱਤਮ੍ [[੩੭]]
[[37]]
स्वप्ननिद्रा ज्ञानालम्बनम् वा ॥३८॥
ਸ੍ਵਪ੍ਨਨਿਦ੍ਰਾ ਙਾਨਾਲਮਬਨਮ੍ ਵਾ [[੩੮]]
[[38]]
यथाभिमतध्यानाद्वा ॥३९॥
ਯਥਾਭਿਮਤਧ੍ਯਾਨਾਦ੍ਵਾ [[੩੯]]
[[39]]
परमाणु परममहत्त्वान्तोस्य वशीकारः ॥४०॥
ਪਰਮਾਣੁ ਪਰਮਮਹੱਤ੍ਵਾੰਤੋਸ੍ਯ ਵਸ਼ੀਕਾਰਃ [[੪੦]]
[[40]]
क्षीणवृत्तेरभिजातस्येव मणेर्ग्रहीतृग्रहणग्राह्येषु तत्स्थतदञ्जनता समापत्तिः ॥४१॥
ਕਸ਼ੀਣਵ੍ਰੱਤੇਰਭਿਜਾਤਸ੍ਯੇਵ ਮਣੇਰਗ੍ਰਹੀਤ੍ਰਗ੍ਰਹਣਗ੍ਰਾਹ੍ਯੇਸ਼ੁ ਤਤਸਥਤਦੰਜਨਤਾ ਸਮਾਪੱਤੀਃ [[੪੧]]
[[41]]
तत्र शब्दार्थज्ञानविकल्पैः संकीर्णा सवितर्का समापत्तिः ॥४२॥
ਤਤ੍ਰ ਸ਼ਬਦਾਰਥਙਾਨਵਿਕਲਪੈਃ ਸੰਕੀਰਣਾ ਸਵਿਤਰਕਾ ਸਮਾਪੱਤੀਃ [[੪੨]]
[[42]]
स्मृतिपरिशुद्धौ स्वरूपशून्येवार्थमात्रनिर्भासा निर्वितर्का ॥४३॥
ਸਮ੍ਰਤਿਪਰਿਸ਼ੁੱਧੌ ਸ੍ਵਰੂਪਸ਼ੂਨ੍ਯੋਵਾਰਥਮਾਤ੍ਰਨਿਰਭਾਸਾ ਨਿਰਵਿਤਰਕਾ [[੪੩]]
[[43]]
एतयैव सविचारा निर्विचारा च सूक्ष्मविषय व्याख्याता ॥४४॥
ਏਤਯੈਵ ਸਵਿਚਾਰਾ ਨਿਰਵਿਚਾਰਾ ਚ ਸੂਕਸ਼ਮਵਿਸ਼ਯ ਵ੍ਯਾਖ੍ਯਾਤਾ [[੪੪]]
[[44]]
सूक्ष्मविषयत्वम्चालिण्ग पर्यवसानम् ॥४५॥
ਸੂਕਸ਼ਮਵਿਸ਼ਯਤ੍ਵਮਚਾਲਿੰਗ ਪਰਵਸਾਨਮ੍ [[੪੫]]
[[45]]
ता एव सबीजस्समाधिः ॥४६॥
ਤਾ ਏਵ ਸਬੀਜੱਸਮਾਧਿਃ [[੪੬]]
[[46]]
निर्विचारवैशारद्येध्यात्मप्रसादः ॥४७॥
ਨਿਰਵਿਚਾਰਵੈਸ਼ਾਰਧ੍ਯੇਧ੍ਯਾਤਮਪ੍ਰਸਾਦਃ [[੪੭]]
[[47]]
ऋतंभरा तत्र प्रज्ञा ॥४८॥
ਰ੍ਰੀਨੰਬਰਾ ਤਤ੍ਰ ਪ੍ਰਙਾ [[੪੮]]
[[48]]
श्रुतानुमानप्रज्ञाभ्यामन्यविषया विशेषार्थत्वात् ॥४९॥
ਸ਼੍ਰੁਤਾਨੁਮਾਨਪ੍ਰਙਾਭ੍ਯਾਮਨ੍ਯਵਿਸ਼ਯਾ ਵਿਸ਼ੇਸ਼ਾਰਥਤ੍ਵਾਤ੍ [[੪੮]]
[[49]]
तज्जस्संस्कारोन्यसंस्कार प्रतिबन्धी ॥५०॥
ਤੱਜੱਸਸੰਸਕਾਰੋਨ੍ਯਸੰਸਕਾਰ ਪ੍ਰਤਿਬੰਧੀ [[੫੦]]
[[50]]
तस्यापि निरोधे सर्वनिरोधान्निर्बीजः समाधिः ॥५१॥
ਤਸ੍ਯਾਪਿ ਨਿਰੋਧੇ ਸਰਵਨਿਰੋਧਾਨ੍ਨ੍ਨਿਰਬੀਜਃ ਸਮਾਧਿਃ [[੫੧]]
[[51]]
 
 

Great video bro. Thanks for uploading.
Feminism has no place in Sikhism, neither does Taliban way of thinking.
Bhul chuk maaf
Waheguru jee kaa Khalsa
Waheguru jee kee Fateh

If women make this about themselves and started taking it personally, rather than as something men are trying to work out amongst themselves... then of course there will be a storm.
If you cannot give men their space to resolve issues they have and say what they feel without fear of judgement then you are simply being incredibly intrusive and rude.

10 Tips for Reducing Distractions in Meditation
 
The attainment of one-pointedness of the mind and senses is the best of  practices—superior to all.
—Sri Shankaracharya, A Thousand Teachings, 8th century 
For most meditators one-pointed concentration is a goal, but not a reality. We do our best to manage distractions when they arise, yet often find them managing us instead. One way of handling distractions is to let them pass without giving them new energy. In the process, our concentration is naturally strengthened. But sometimes it helps to spend a moment identifying the sources of our distractions, because in the sorting-out process, we learn to better understand ourselves. We witness the mental and emotional attachments that linger within us, and weaken their hypnotic power to distract us. 
Our concentration, though improving, is still interrupted by thoughts and images from far-flung corners of our consciousness.
Over 20 centuries ago, in his commentary on the Yoga Sutra of Patanjali, the sage Vyasa listed five states of mind related to the concentration process, each revealing something about the power of distraction. A mind can be: 
disturbed and thrown about (kshipta) stupefied and bewildered (mudha) distracted (vikshipta) one-pointed (ekagra) fully arrested in concentration (niruddha)  Vyasa set the bar high. He pointed out that the first two states of mind are not fit for concentration at all. Why? Because a disturbed mind cannot shake the agitations that haunt it. And a stupefied mind is worse. It mistakes something debilitating, such as an addiction or an obsession, as rewarding and beneficial—bewildering itself in the process. 
Even for such minds, there is hope. The eight rungs of yoga include practices for those who are stuck in the first two states of mind. For those of us struggling with addictions or other fierce attachments, the yamas (“restraints,” such as non-harming), niyamas (“observances,” such as contentment), yoga postures, relaxed breathing, and systematic relaxation can help. Spending several months or longer practicing these rungs will help bring order and self-control to the mind.
Most meditators, however, inhabit the third state of mind (distracted) and are aiming to get to the fourth state (one-pointed). Our concentration, though improving, is still interrupted by thoughts and images from far-flung corners of our consciousness. We wonder whose turn it is to vacuum. We complain about the colour of the paint on the wall. We ponder what the neighbours should name their new baby. In no particular order, here’s my list of meditation’s top ten distractions and some practical tips for resolving them. 
1. Processing Recent Thoughts. At the beginning of any meditation the most common distraction is the thought you were having just before beginning to meditate. If you have been watching a movie, you’ll see memorable scenes from it. If you were working on your checking account, it’s the missing check or the unexpectedly large balance that will occupy your thoughts. The mind needs time to process current thoughts before turning to meditation. It may be helpful to give the mind a moment for them. Then move on.
2. Following Random Thoughts. In his book Confessions, St. Augustine complained that even when he was deep in thought, his mind could be distracted by inconsequential events. While horseback riding, he might catch sight of a dog chasing a rabbit, and off his mind would go—following the chase, if only in his imagination. Augustine lamented, “…in how many of the most minute and trivial things my curiosity is still daily tempted, and who can keep the tally of how often I succumb?” In a similar way, if we are not attentive, when an innocuous thought occurs in meditation, we may find ourselves pursuing it and its associations for minutes on end. In meditation, remind yourself from time to time that you are meditating. If you realize you have gotten sidetracked, simply come back to your focus. 
3. The Song in Your Head. Certain distractions have staying power, like tunes that play over and over in your mind. That ’60s lyric of Bobby Vee, “like a rubber ball, I’ll come bouncing back to you,” captures the idea perfectly. The resilience of repetitive thoughts makes them feel obsessive. But relax your breathing, settle into your meditation, and in a short time the offensive visitor will be gone.
4. Pain. Physical pain causes thoughts associated with it to circle round and round. Strategies for relieving pain preoccupy half of the circle, while pain itself fills the other. A better approach to managing pain is to join with it—to inspect it without fear or malice. Think to yourself: “To the best of my ability, let me be with this pain and learn from it.” It is especially important to maintain relaxed diaphragmatic breathing to accomplish this task. Since breathing is agitated and constricted by pain, you can create a more supportive inner environment by relaxing your breath. In this way, even a mind in pain can meditate. Pain loses its ability to distract.
5. Sexual Fantasies. In the yoga tradition it is said that sex is a psychological urge as much as a physical one. Unlike other urges, the pleasure of sex can be satisfied by thinking or dreaming about it. This makes it a particularly potent distraction. Sexual thoughts engage the part of the mind that finds satisfaction in imagination—not the higher mind. The good news is that sexual energy can be sublimated in meditation. When it is, its agitating quality is transformed. But how? Stillness and a patient focus on breathing—on the energetic qualities of inhaling and exhaling—are an important key to managing steamy fantasies. As you exhale, feel the pleasant sensations that accompany the emptying of the lungs. Then, as you fill the lungs, feel the nurturing sensations of the inhalation. Patiently feel each breath and let your nervous system quietly relax. 
When sleepiness persists, hold on to the sensations of your breath. It will keep you present when all else is vanishing.
6. Dozing Off. It’s not uncommon for beginning meditators to imagine themselves to be awake during a guided meditation, when in fact they are snoring loudly enough to disturb a classroom full of students. Strange, dreamlike images (hypnagogic imagery) distract the mind, and consciousness itself becomes fuzzy, sliding almost inevitably toward sleep. When meditation is over, the sleeping meditator may claim to have heard all the instructions of the teacher, when, in fact, none of them registered. These are desperate times in meditation. The whole edifice of practice—consciousness itself— is caving in. When sleepiness persists, hold on to the sensations of your breath. It will keep you present when all else is vanishing. 
7. The Myth of Silence. In the yoga tradition, meditators use a mantra as their object of concentration. The mind rests in the sound of the mantra, which in turn fills the mind. But legend has it that in meditation, the mind becomes silent. Thus, it seems likely to some meditators that mantra recitation is a relatively simple practice that should be abandoned soon after it is started. Although the thought, “It’s time to stop the mantra,” may seem reasonable, it is really a distraction. Quiet and inward as it is, meditation is a discipline. We are training the mind to rest in a one-pointed focus. Attaining silence of the mind does not mean abandoning the mantra, for that causes the mind to lose its focus. Silence in meditation is something much deeper; it is a silence of the inner, witnessing mind. Any hope of reaching such silence depends upon completely resting the mind in the mantra, and then letting the inner witness awaken. Stay with your mantra in meditation and let your doubts about concentration go. 
8. Emotions and Desires. The file drawers of memory contain our wants, wishes, and desires. Like cues entered into a computer search engine, these states of desire (kama) spawn endless thoughts. “Do not like, do not dislike; all will then be clear,” advised the Chinese Buddhist master Seng-Ts’an. “Let nothing disturb thee, nothing affright thee. All things are passing…” was St. Teresa of Avila’s version. Despite such wise advice, we often identify with our desires and feed them new energy in the quiet of meditation. While it can be difficult not to do this, the act of meditating is specially designed to help us remain centered in the face of such emotional agitation. Neither suppressing desires nor blindly acting on them will help. To enhance concentration, allow thoughts to discharge their emotional energy, and refrain from adding to them—that’s the key. 
9. An Unsettled Posture. A variety of distracting thoughts result from one simple source—the way we sit. If your posture is not quite right in the beginning of your practice, imperfections will be magnified as time passes. Common problems include clothing that binds at the back of the knees, an improper support for the hips, discomfort in the hips or ankles, loss of circulation to the feet, rounding in the lower back, sharp pain in the upper back, discomfort in the shoulder joints, and neck pain. Since the urge to fix these problems will only increase as you continue to sit, it may make sense to promptly interrupt your meditation to make adjustments. Correct your posture, provide better support for your hips, or rearrange your clothes as necessary. Over time, you may need to address misalignments in your sitting posture through a balanced asana practice. 
When a needy ego lies behind a distracting thought, its subtle influence can be hard to recognize.
10. Ego. Woven into the fabric of many an internal dialogue is an over-sized ME. What do I want? When will my needs be understood? What will this do for me? When a needy ego lies behind a distracting thought, its subtle influence can be hard to recognize. Yet the ego is a source of distraction—for under its sway, we see only ourselves and not the Self that dwells more deeply in us. Nine hundred years ago the Sufi mystic Ibn al-’Arabi wrote intriguingly of the ego’s limitation and of the path leading beyond it: 
When my Beloved appears,
With what eye do I see him?
With His eye, not with mine,
For none sees Him except Himself. 
The solution to the inordinately loud and distracting voice of ego is trustful surrender (also known as the niyama Ishvara pranidhana)—a willingness to see things through “His eye,” not ours. It is trustful surrender that shelters us and keeps us safe from ourselves. By making our ego small, and by finding comfort in humility, we come closer to the aim of meditation. Distractions gradually pass and we rest in a more stable state of concentration—in the presence of our innermost Being.

To be fair Satkiran, you're just doing the same. picking and choosing to suit your point. You want to use the SRM to prove your point? Fine . then do you agree Guru Granth sahib Ji allows eating of meat?
The problem with using the SRM verbatim is that it tells us to only bow to Guru Granth Sahib Ji, yet tells us to believe completely in the bani of the ten Gurus. So:
- if dasam bani is accepted then we should bow to it as it us the Guru's bani. To make a distinction between the two is the same as saying the First and the Tenth were not the same. 
- if we do not accept it, we break rehat. 
Therefore, just holding on to SRM will in itself undermine your whole argument, and leave you with a logical falicy

I approved the article above for couple of reasons:
1. To jump start pro-dasam granth people to actually research and come up rebuttal research article against this article instead of quoting - my sant said so and sit on their lazy arses play xbox all day act like yo yo new age sikh youths (pardon my lingo but hoping to invoke some passion for research of sikhi among sikh youths) . So far Dr kamalroop singh ji and gs man are only visible knowledgeable singh/sikh who can actually support  dasam granth work of sri guru gobind singh ji in academia via scholary-shaastar vidya than whining/intimidation/bullyism/personl attacks etc. I am sorry i have to set the record straight.
2. It's actually lot easier to mass delete anti dasam granth posts/ ban people based on their beleif than actual go neck to neck with anti dasam granth posts and people and hold your nerves at the very end thats the sikh ways- holding calm collective constructive assertiveness charcha (vichar) all the way to the very end.
3. If anything, this discussion or debates around such topics, or points bought up can bring tolerance in all of us - both anti dasam granth (they used tasty lingo on other forums to push buttons and ban intimidate people or pro dasam granth people to debate/discuss old traditional gurmat way without loosing cool or personal attacks etc.

Crystal

There is only one Ishvar in Guru Granth Sahib and that is Shri Hari.

Cheers mate.
When do you think the Prashanuttar attributed to Bhai Nand Lal was written? Internal date says 1695 and it mentions the jaap sahib.
The Bhai Prahlad Singh rahitnama also mentions jaap sahib.  Sakhi Rahit ki also mentions jaap sahib as nitnem. As does Bhai Desa Singh Rahitnama.
Do you consider alll to be later 18th century, following a pattern/trend of inclusion of nitnem banis? Or do you believe some of the above to be early 18th century?
Also - I just skimmed through the Gurbilas Patshahi 10 of Kuir Singh (1751) and though it only mentions the Japji sahib as part of morning nitnem it does seem to be influnced by the Dasam Granth in other ways. This can be seen in some of the terminology (Sri Asidhuj, Wahiguru ji ki fateh as well as the overall narrative that follows the Bachitar Natak. Also, there are verbatim quotes taken directly from Gursobha. If we say Gursobha was written in the 1740s, it means that someone thought the Bachitar Natak Granth worthy to emulate and follow -  not only in narrative but also terminology... The present understanding is that it was followed and emulated due to being written by the Guru. 
So the influence of the Dasam Granth must have started already in the mid 19th century and not late 19th century.

I could not understand anything you wrote, what are you saying jaap sahib and Swaiyee were not read by Guru Gobind Singh Jee during first Amrit sanchaar 1699 and these were added later what? Clarify yourself.