namdhari555

Giani Thakur Singh Ji talking about sounds heard during Simran and other experiences.

Thanks Jeo must have taken a long time. Good job for the hard work.

Bhai Kahn SIngh Nabha wrote a commentary on Hanuman Natak called Natak Bhavarth Dipika (1888).

Gurfeteh Singhji its great that old memories are coming back, its a sign of spirtual progress. The deep rooted filth of the mind is being removed. ਮੰਨੁ ਧੋਵਹੁ ਸਬਦਿ ਲਾਗਹੁ ਹਰਿ ਸਿਉ ਰਹਹੁ ਚਿਤੁ ਲਾਇ ॥ Mann Dhhovahu Sabadh Laagahu Har Sio Rehahu Chith Laae || Wash your mind by attaching it to the Shabad, and keep your consciousness focused on the Lord. 39414 ਰਾਮਕਲੀ ਅਨੰਦ (ਮ: ੩) ਗੁਰੂ ਗ੍ਰੰਥ ਸਾਹਿਬ : ਅੰਗ ੯੧੯ ਪੰ. ੧੧ Raag Raamkali Guru Amar Das Also the emotions and feelings that are dancing for your attention are there only to distract you from Simran. The best way to overcome them is not to keep getting sucked into them by simply ignoring them, the more you ignore them the less power they will have over you. Remember the mind is tricky and is always looking to distract you from what you really need to do. ਛੋਡਿ ਸਗਲ ਸਿਆਣਪਾ ਸਾਚਿ ਸਬਦਿ ਲਿਵ ਲਾਇ ॥੧॥ ਰਹਾਉ ॥ Shhodd Sagal Siaanapaa Saach Sabadh Liv Laae ||1|| Rehaao || Give up all your clever mental tricks, and lovingly attune yourself to the True Word of the Shabad. ||1||Pause|| 2064 ਸਿਰੀਰਾਗੁ (ਮ: ੫) ਗੁਰੂ ਗ੍ਰੰਥ ਸਾਹਿਬ : ਅੰਗ ੫੧ ਪੰ. ੩ Sri Raag Guru Arjan Dev ਦੁਖੁ ਕਲੇਸੁ ਨ ਭਉ ਬਿਆਪੈ ਗੁਰ ਮੰਤ੍ਰੁ ਹਿਰਦੈ ਹੋਇ ॥ Dhukh Kalaes N Bho Biaapai Gur Manthra Hiradhai Hoe || Suffering, agony and fear do not cling to one whose heart is filled with the GurMantra. 2065 ਸਿਰੀਰਾਗੁ (ਮ: ੫) ਗੁਰੂ ਗ੍ਰੰਥ ਸਾਹਿਬ : ਅੰਗ ੫੧ ਪੰ. ੪ Sri Raag Guru Arjan Dev

Gurfeteh Yes thank you Singhji always great to hear Baba Ji.

All the places you mentioned are cities laid out by the Gurus. I mean did the Gurus build a physical place other then Darbar Sahib were it was just for Sangats, katha and keertan building. Kartarpur and Anandpur was where the Gurus lived but after them Gurdwaras were built over the sites.

Gurfeteh During the times of the Gurus only Harimander Sahib was built as a Gurdwara. The rest of the places was where satsang was held and (maharaj) ranjit singh started to build Gurdwaras on places where the Gurus had visited or held Satsang, but before that was there Gurdwaras other then Darbar Sahib.

Here is a book that might help you out. Swami Ram Tirath Dandi Sanyasi were a learned Sanskrit Scholar and highly respected Hindu theologian, who later converted to Sikhism in his final years. You can read more about the Mahapurash ji on SikhiWiki: http://www.sikhiwiki...h_Dandi_Sanyasi http://www.scribd.com/doc/67135918/Sarbottam-Dharam-Khalsa-Panth-Swami-Ram-Tirath-Dandi-Sanyasi

I dont know why you keep coming back to this. There is only one Dharm. It doesnt have a name hindu or sikh. Overtime it gets corrupted and avatars, gurus have to come back to re-estamblish it. What sikhs are saying is sikhi is the re-established orginal Dharam not new, because the hindus or some branches have taken the avatars as the True God. They have started to worship them instead of God. Bachittar Natak goes deeply into this, i think maybe that Bani will help to answer your questions.

thanks for correcting me Sat Ji thats right. What probably he experienced was sahaj for couple of seconds. Remember were all learning here forgive me.

This might be what in spirtual books is called the state of Sahaj. This is what is suppose to happen when are thoughts stop bothering us. When we do Simran, we focus on the Gurmantar only after sometime going into that state becomes easy, because thoughts are creating all the noise in the mind. When the thoughts stop the mind is in a state of peace. This state will help you to advance in Bhagti even more because focusing on the Gurmanter will become easy. I dont know if this is what you experienced but maybe will give you an idea. Post has been corrected.

The way the book preasents it is that the akali dal is the party of the sikhs as said in the anandpur sahib resoultion. for instance when it came to having a punjabi suba the akali dal wanted punjabi as the main language and Gurmukhi as the script. the book says that punjabi was the most spoken language but not written in Gumukhi it was written in the urdu script as well as hindi. So thats why the goverment wanted hindi as punjab's main language. The government said the akalis were trying to put sikh demands on the whole of punjab. but the akali dal claimed the goverment was trying to marginalize the sikhs.

In the book Tully claims the Anandpur Sahib resoulution was for the benefit of the akali dal not the whole punjab. more specially the jats which supported the dal. Page 47 "in fact only one section of the sikh communtity has consistently supported the akali dal the jat caste of peasant farmers ...the anandpur sahib resolution is so heavily biased in favour of the farmers and against the traders and industrialists"

I have heard so much about this granth 'Siri Gur Katha granth' by Bhai Jaita Ji It was even used in the Dasam Granth debate can someone kindly give me a link to this granth so i can read it

Gurfeteh recently been reading this book and certainly have changed some of my views on what happened in 84 basically the book says that it had more to do with politics. Many issues it claims were political but turned into religious because of the Akali Dal. the book is very harsh toward Sant Ji and Sikhs. Has anyone else read it and what do you think of it.

If i remember correctly Prof. Lekh Raj Puri is Radhaswami and his son now is a Radhaswami Guru.

But why send in the army why make a big scene and draw attention to the event even more. Why didnt they use the local police and why did the army trycutting the food that was going in so everybody had to come out.

Also what did Sant Ji do that made the politicans go after him. These are my questions 1.why did they want Sant Ji arrested 2. Sant ji was preaching inside Darbar Sahib why did his man start to build bunkers. 3. Why send the army why not surround Darbar Sahib and cut all the food going in.

But why were the indian army going to attack Darbar Sahib. Is it because Sant Ji was in there. If they were going to attack Sant Ji why did they need the army.

Sangat Ji i had a question in my mind for a while. Basically Sant Ji was staying in Darbar Sahib before 1984 but what i dont understand is why then did Sant Ji and his men start to fortify Darbar Sahib what was the reason?

The ego is hard to destroy, hope someone finds this helpful 1. The ego controls all thinking. 2. The ego can create an argument against anything. 3. Therefore, reserve all arguments against what is being presented here until you have read the book at least three times. 4. Otherwise, the ego will generate arguments against any anti-ego presentation, thus blocking what is being presented. 5. See the vicious circle: 6. The ego in its attempts to block the ego from being exposed for the imposter that it is, and to block the realization that the ego is the cause of all human sorrow and suffering, creates arguments against what is being revealed in this book. 7. Because the ego sets the standards for the debate, the ego always wins the debate. 8. The way to break that vicious circle is to delay all arguments against what is being presented here until you have read the book very slowly at least three times. 9. When the ego forms an argument against what is being presented in this book, see the argument as an ego preservation strategy and ignore it, delaying all argument until the presentation is complete. 10.Having the motivation to understand, instead of to argue, will help to produce an insight into what is being presented here. 11. Put the arguments on hold until you have read the book at least three times. 12.By that time you may be so skilled at recognizing the ego’s preservation strategies, you may decide to delay the arguments forever. 13.At least give what is being presented here a fair chance by being aware of the arguments that the ego creates and disregarding those arguments until an insight into what is being presented here is awakened. 14.Plenty of time to argue later, after you have read the entire book. 15.The ego has been deceiving humans for as long as there have been humans. 16.Be aware of when the ego is trying to deceive you. 17.The ego controls all thinking, therefore, various combinations of thoughts, ideas, beliefs, and opinions are the ego’s primary tools to preserve the ego’s imaginary “self” and to prevent you from discovering your true Self. 18.Most humans live their entire lives without ever having observed the background of awareness. 9 19.Therefore, whatever opinions most people have about what the background of awareness is, what are its qualities, what is the true Self, etc., have no basis. 20.If you observe the background of awareness for many hours everyday for a number of years, then you will eventually know that your awareness is: infinite- eternal-awareness-love-bliss. 21.Because most humans spend their entire lifetime looking outward at thoughts, the body, the world, people, places, things, etc., most humans have never even once observed their own awareness, not even for one second, in their entire lifetime. 22.What is important are not concepts, beliefs or conclusions. What is important is Direct Experience. 23.Be aware of your thoughts, ideas, beliefs and opinions and see how they are serving the ego. 24.See Chapter One for a clarification of the difference between the ego and the true Self. 25.What is being presented here in this book is a practical guide to Direct Experience, not some theory for intellectual entertainment. 26.Because the ego is afraid of ending, the ego directs and creates thoughts, ideas, concepts, beliefs and opinions that will help the ego to continue its illusion of being real and to prevent it from being brought to an end. 27.Those concepts are ego preservation strategies. Those concepts are the ego’s tricks. 28.Because thoughts can be combined in trillions of combinations, the ego can create trillions of preservation strategies. 29.The ego has the ability to hide what it is doing from itself. 30.The ego can be creating preservation strategies throughout the day and you may not be aware that the ego has been creating preservation strategies throughout the entire day. 31.If you are not aware of how the ego preserves its imaginary self, then the ego succeeds in preserving its imaginary self. 32.One of the purposes of this book is to look in detail at how the ego preserves its imaginary self. 33.If one million people study a spiritual teaching and only one of those people ends the ego illusion, why did the other nine hundred ninety-nine thousand, nine hundred and ninety-nine miss the opportunity? 34.The reason the other nine hundred ninety-nine thousand nine hundred and ninety-nine missed the opportunity is because of the ego’s fear of ending. 10 35.Due to the ego’s fear of ending, the ego creates strategies to preserve its imaginary self. 36.Distorting the teachings is one of the many strategies the ego has to preserve its imaginary self. 37.That applies to the teachings in the book you are now reading and to other spiritual teachings. 38.Right from the beginning, the ego’s preservation strategies have to be dealt with, otherwise the ego would block out what is being presented here in this book. 39.Then, instead of being an extraordinary journey, this would be just one more failed attempt. 40.The ego’s preservation strategies can be brought to an end and we will look at how to do that in this book. 41.Usually any mention of exposing the ego’s preservation strategies makes the ego run the other way. 42.To be willing to look at the ego’s preservation strategies is a sign of spiritual maturity. 43.Most people are not willing to look at the ego’s preservation strategies. 44.Reading a book that reveals some of the ego’s preservation strategies does not make one immune to them. 45.One of the ego’s preservation strategies is the thought “This does not apply to me”. 46.The ego is very tricky and deceptive in all humans. The ego is a liar in all humans. The ego lies to its imaginary self. 47.Therefore, when something is pointed out in this book and you think “This does not apply to me”, take a second look. 48.Maybe it does apply to you and the ego is blocking that fact out, as a preservation strategy. 49.Challenge the thought “This does not apply to me”. 50.The thought “This does not apply to me” may be an ego preservation strategy. 51.One of the differences between the one out of a million who awakens and the nine hundred ninety-nine thousand nine hundred ninety-nine who do not, is the ability to stay focused on an essential point until it becomes an insight and a tool that you can use. 52.The fact that the intellect understands what is written here is not enough. 53.The book you are now reading is filled with the insights that lay the foundation to be the one who awakens and not one of the nine hundred ninety nine thousand nine hundred ninety-nine who miss. 11 54.Dwell on what is written in every sentence in every chapter until an insight is awakened that becomes a tool you can use. 55.To awaken insight, don’t read what is written like you were reading a newspaper or a book of trivia, and don’t read for the purpose of gathering information. 56.To awaken insight, read as though you were reading instructions about how to fly that are vital so that you do not crash. 57.Slowly reflect on each line

found this interesting video that might tie with why a sikh wears a kara, metal bracelet. It might have a conntection with when you go deep in mediation. Listen to the whole video espeaically towards the end.

This is a interesting section from a book that is very relevant, so please read all Chapter 3: Spiritual Experiences The apparently inseparable connection of the body and, in fact, the whole of one's life, with the physical elements of creation gets gradually loosened when one progressively advances in meditation. The force of gravitation by which one is confined to the surface of the earth, the limitations of time in the form of the notions of past, present and future, and the loneliness one feels in a corner of unending space are the essence of mortal existence. These are hard ties and difficult knots to break, and often even the possibility of overstepping their limits is beyond one's imagination. But this is precisely what the science of meditation promises and, in the end, achieves. The achievement, however, may take a long time, as several stages of the ascent to Reality have to be passed through. In the initial stages, visions of different lustrous things such as a crystal, smoke, stars, fire-flies, lamps, glittering eyes, shining gold and light of various precious jewels, arise. These are only hints of advancement in meditation. We are also told that there will be, first, internal perception of a bright star, then a mirror made of diamonds, then the disc of the full moon, then a disc of jewels, then the disc of the mid-day sun and, finally, a sphere of fire-flames, all these coming to one's vision, one after another, in succession. It is also said that a dazzling white brilliance will be seen in the disc made visible, and a mountain of lustre flashes forth before the meditating consciousness. There can also be visions of sky filled with blue light, with dark green colour, and blood-red colour, a brilliant yellow, and ordinary yellow, respectively, at a distance of about four, six, eight, ten and twelve inches. Continued practice enables one to behold a sky which is qualityless. This further changes into a charming light of bright stars, then an expanse blazing with world-destroying fire. It then becomes consciousness-space. Finally, it assumes the form of space refulgent with millions of suns put together. Sounds of various types are also heard in deep meditation of a high order. First, there is a tinkling sound; second, a more jingling sound; third, the sound of a bell; fourth, that of a conch; fifth, of stringed musical instruments; sixth, of cymbals; seventh, of the flute; eighth, of a large drum; ninth, of tabor; and lastly, tenth, of the rumbling of clouds. Other sounds such as of the roaring of the ocean, of a sprouting fountain, of kettle-drums, of the hum of bees, etc., are also common. Celestial fragrances, celestial tastes and celestial touches of an extraordinary type come as strange experience in meditation. In the condition of the first sound being heard, a thrilling experience passes through one's body; in the second, a feeling comes of the limbs being tom from the body; in the third profuse perspiration is produced; in the fourth a feeling of shaking of the head; in the fifth a feeling of one's palate dropping from the mouth; in the sixth a sensation of ambrosial sweetness oozing from the location of the palate; in the seventh comes knowledge of secrets; in the eighth ability of celestial speech; in the ninth divine cognition, and in the tenth one becomes a veritable God-incarnate. The existence of different realms or planes of consciousness is recorded in the texts on Yoga and spiritual philosophy, and the seeker has to pierce through these layers, with undaunted vigour of aspiration. It is not wholly true that 'man is the measure of things', for we are assured in the Upanishads that there are higher measures of being and these are successively more real and inclusive forms of life than the preceding layers in the series. To speak in the language of the Upanishads, (1) the lowest unit of human perfection and joy is the satisfaction of a king who is a healthy youth, robust, learned, cultured, good natured and powerful, to whom belong the entire riches of the globe. A person of these endowments is not usually seen in the world but if there is one, he is the lowest unit of delight, which would mean that man is the lowest measure of conceivable perfection. Higher than this unit, says the scripture, is (2) the Jurisdiction of perfection and joy of that class of beings above and internal to man's earth-consciousness, which have been called the mortal Gandharvas (or Gandharvas by action). Higher than this category of beings are (3) the heavenly Gandharvas, (4) the manes or Pitris, (5) the celestials or Devas by action, (6) the celestials or Devas by birth, (7) the celestials or Devas in essence, (8) the ruler of the celestials, called Indra, (9) the sages such as Brihaspati, (10) the divine manifestations as Creator, Preserver and Destroyer, known in the Puranas as Brahma, Vishnu and Siva, (11) the Cosmic Form, known as Virat, each succeeding stage exceeding and transcending the earlier one a hundred times in knowledge, power and bliss. In fact, the Virat is not merely a mathematical multiplication of the lower experiences, but the Infinite stretching behind and beyond everything, which has no measure or equal with which it can be compared, either in quantity or quality. The Supreme Reality ranges beyond even the manifestation as the Virat, and it rises further higher as (12) Hiranyagarbha and (13) Ishvara, which are its more internal and inclusive cosmical extensions. The Eternal Being, which is the ultimate Goal of Yoga, is beyond these universal manifestation still, and it exists unrelated in its supremacy as (14) the Absolute, Brahman. It is not that a Yogin has to take graduated steps through everyone of these stages, for the planes of consciousness from (2) to (10) enumerated above are regarded as mostly intermediary levels which may have to be traversed by souls that entertain certain corresponding desires within, and this is the well-known passage of progressive unfoldment, which goes by the name of Krama-Mukti (gradual liberation), and which is detailed by means of quite a different terminology in the Chhandogya and Kaushitaki Upanishads. But this is not a uniform rule of ascent of every soul and in exceptional cases, the consciousness may suddenly rise from (1) to (11), directly, as a result of the intensity of rightly practised meditation of an impersonal nature. Even the stages (12) and (13) are not obligatory divisions in the experience that follows, and there is said to be a sublimation of consciousness, at once, from (11) to (14), since, in fact, the stages (12) and (13) are logical distinctions necessitated as the cosmic counterparts of the human states of consciousness and need not be taken to represent experiences necessarily incumbent on the seeking soul that has once reached the stage (11), the stages (11), (12) and (13) being ultimately indistinguishable from one another when one actually comes to their realisation. The many stages mentioned, nevertheless, indicate the difficulty of the ascent, as well as the extent of the progress that man has yet to make in his evolution. These are mysteries transcending human comprehension, and here our guides are only the scriptures and the teachings of the Masters of Yoga.

people may also find this book helpful answers many questions on spirtual problems http://www.scribd.com/doc/51823424/Simran-Mehima-Raghbir-Singh-Bir-in-Punjabi