Lucky

but the theory of meditating and doing simran without shadab dhun is wrong. Meditating at 3rd eye only, does not take you to nijh ghar. This goes against gurbani and also the science of yog, where atma or jiv- which is below that area,.. has to merge with paramatma,.. that is well above 3rd eye.
 
 

Yesterday you said tomorrow... JUST DO IT!
https://www.youtube.com/watch?v=ZXsQAXx_ao0 
lol

yeh man....Don't waste time-->  "Just Do It"
I've spent countless hours deciding when to fit in some time to sit and meditate. Everyday for the past couple of years, I usually wake up and plan the day mentally in terms of when I will later sit down and meditate. I even got into a habit of making the bed and arranging the pillows so that I could come back in the afternoon and sit straight down into simran....as you know, some thing always comes up and then I would go back into bedroom later and be disappointed,.. and like everyone else, I would then plan to better the next day..and so on...
Nowadays, I do attempt it many times throughout the day and especially if I'm on my own and not talking to someone.....walking...on the bus...in the gym...in fact I've probably had more fruitful and sweet amrit sessions whilst sat in the gym steam room!... doing a cardio workout is also a fantastic way to just close your eyes(or just fix your gaze) and do saas saas from the stomach up. 
 

OK,..I've noticed a couple of things that have given me some conclusions about amrit taste and naam amrit. I am just going to give one of my earlier ones here that will help understand and describe the 2nd conclusion that I shall talk about later.
The first result can be 'sort of' verified with gurbani as regards to sweet amrit/nectar.    A few months ago whilst in yoga, we were doing a kriya that involved the chant of "har" (and using stomach force).   That day, I wasn't too well physically and was trying to settle in and override my aches and discomforts... So I knew that I was nowhere near a meditative level. However, I noticed that with the chant of "har" and along with the kriya movement...I immediately felt the sweet taste in my dry/anxious mouth!  Usually, when the sweet taste comes unexpectedly, I always try and think back to exactly what I was doing and where/how my state of mind was. .....Most of the time it is when I hear gurbani, simran or any kind if sift salah, but this usually involves the rom rom kicking in as well, or further magnifying in amplitude...... So, I was a little surprised in the class that day, but I kept it in memory that I was doing "har har" when it started and to note it my mental log book.
Just recently we were doing another kriya and this also involved a chant of "har", and again, the sweetness taste was immediate. The first thing that came to my mind was "amrit bani har har teri"  .. then I thought that there must be more to this link of "amrit" and "har"
Looking into the shabads, there are so many like..
ang 99
ਅੰਮ੍ਰਿਤ ਰਸੁ ਹਰਿ ਗੁਰ ਤੇ ਪੀਆ ॥
Amriṯ ras har gur ṯe pī▫ā.,
ang 95
ਹਰਿ ਹਰਿ ਅੰਮ੍ਰਿਤੁ ਹਰਿ ਮਨਿ ਭਾਵੈ ਮਿਲਿ ਸਤਿਗੁਰ ਅੰਮ੍ਰਿਤੁ ਪੀਜੈ ਜੀਉ ॥੨॥
Har har amriṯ har man bẖāvai mil saṯgur amriṯ pījai jī▫o. ||2||
The Ambrosial Nectar of the Lord's Name, Har, Har, is so sweet to my mind. Meeting the True Guru, I drink in this Ambrosial Nectar. ||
ang 119
ਅੰਮ੍ਰਿਤ ਸਬਦੁ ਅੰਮ੍ਰਿਤ ਹਰਿ ਬਾਣੀ ॥
Amriṯ sabaḏ amriṯ har baṇī.
The Shabad is Amrit; the Lord's Bani is Amrit.
 
Something like 164 single line tuks that reference "amrit" and "har" ... and funny enough, I was surprised that I never heard it mentioned by any one or any kathavachik.  The problem is that you can't play around and test it to see if it works with "har" or not because your attitude and state of mind has to be correct. If you approach with intention that I wanna see if "ram ram" works or not, then you have already shifted your state of mind for experimental, self gain, maya purposes without noticing....and this approach won't work or bear any fruits...... btw "ram ram" does also work, no doubt.
So, is there a theory for this?.............Well, I'm sure there is a better one than what I can explain. From what I know and have read, they say that a mantar has to be such that it should  complete the internal breath cycle of coming from navel, up the sukhmana, lungs, throat , mouth and to go back down and start again. For this they say that the tongue should touch the roof of the mouth to aid the cycle completeness and flow.
in "Har" it is the "arrrrrrrr" motion that does this. In "wahe-guru", it is the "urrrrrrr" motion,  in "ram" it would be the beginning "rrrrrrrr" motion.    My little self-theory is that this "mechanical" affect of jap is important. However, this is just for saas graas and saas saas simran, which is non-silent, and not full internally mental jap. But for complete silent and mental simran, we should sit with the tongue resting or touching the front roof of mouth and this will promote dripping of "naam/charan amrit" that has a slightly different affect in taste and I will speak about this later.

yeh man....Don't waste time-->  "Just Do It"
I've spent countless hours deciding when to fit in some time to sit and meditate. Everyday for the past couple of years, I usually wake up and plan the day mentally in terms of when I will later sit down and meditate. I even got into a habit of making the bed and arranging the pillows so that I could come back in the afternoon and sit straight down into simran....as you know, some thing always comes up and then I would go back into bedroom later and be disappointed,.. and like everyone else, I would then plan to better the next day..and so on...
Nowadays, I do attempt it many times throughout the day and especially if I'm on my own and not talking to someone.....walking...on the bus...in the gym...in fact I've probably had more fruitful and sweet amrit sessions whilst sat in the gym steam room!... doing a cardio workout is also a fantastic way to just close your eyes(or just fix your gaze) and do saas saas from the stomach up. 
 

yeh man....Don't waste time-->  "Just Do It"
I've spent countless hours deciding when to fit in some time to sit and meditate. Everyday for the past couple of years, I usually wake up and plan the day mentally in terms of when I will later sit down and meditate. I even got into a habit of making the bed and arranging the pillows so that I could come back in the afternoon and sit straight down into simran....as you know, some thing always comes up and then I would go back into bedroom later and be disappointed,.. and like everyone else, I would then plan to better the next day..and so on...
Nowadays, I do attempt it many times throughout the day and especially if I'm on my own and not talking to someone.....walking...on the bus...in the gym...in fact I've probably had more fruitful and sweet amrit sessions whilst sat in the gym steam room!... doing a cardio workout is also a fantastic way to just close your eyes(or just fix your gaze) and do saas saas from the stomach up. 
 

Ram ji pervades everywhere.
"Vishnu" is the name of that being "one who resides everywhere".
Ram ji is an avtaar of Vishnu ji - meaning Ram ji resides everywhere.

Bro, if you have any doubt about this you can read just one of several texts that will clear your doubts -
Vishnu Puran
Bhagawad Puran
Valmiki Ramayan
Vishnu Sahasarnama

While Guru Amar Das ji was lying on this deathbed, about to be assimilated into the supreme jot, he said to his sikhs -
ਕੇਸੋ ਗੋਪਾਲ ਪੰਡਿਤ ਸਦਿਅਹੁ ਹਰਿ ਹਰਿ ਕਥਾ ਪੜਹਿ ਪੁਰਾਣੁ ਜੀਉ ॥
Call Pandit Keshav Gopal, and ask him to read Hari's Puran and do the katha.

So don't be shy when you are reading these Puran. These are the same books Guru Amar Das ji is listening to.


And you can see this belief system here -
ਸਤਜੁਗਿ ਤੈ ਮਾਣਿਓ ਛਲਿਓ ਬਲਿ ਬਾਵਨ ਭਾਇਓ ॥
In Satyug, You (Vishnu, the one who resides everywhere) enjoyed deceiving and liberating King Bali in the Vaman avtar.

Vaman Avtar of Vishnu ji is the avtar - physical representation of the the being who resides everywhere that is "Vishnu".
Vishnu means one who resides everywhere. And it's not simply a coincidence that he happens to have that name. If you read any of the texts above, the people who are talking about Vishnu, are talking about the Supreme Being who resides everywhere.

Read the story of Vaman avtaar -

(ਬਾਵਨ) Vaman asks for a donation from (ਬਲਿ) King Bali. He is a dwarf, who asks for 3 steps of land. King Bali grants him that. Then Vaman shows his real form, he expands so large that he spans everything! Realizing that it is Vishnu, King Bali becomes enlightened and bows down in humility. Upon seeing Vishnu, Bali bows down to become one with Vishnu; atma returns to parmatma.
ਛਲਿਓ - the deception or the trick that Vishnu ji plays on King Bali is that he appears as small but in reality he is this entity that is the entire cosmos itself. He is everything.
When Bali realizes this, he has what is called "darshan", an awakening, a realization of truth.

Note - King Bali was Prahlaad's (Vishnu bhagat) grandson.

Now read the rest of the shabad.

In Guru Granth Sahib, Kavi Kal ji says -
ਸਤਜੁਗਿ ਤੈ ਮਾਣਿਓ ਛਲਿਓ ਬਲਿ ਬਾਵਨ ਭਾਇਓ ॥
In Satyug, You (Vishnu, the one who resides everywhere) enjoyed deceiving and liberating King Bali in the Vaman avtar.
ਤ੍ਰੇਤੈ ਤੈ ਮਾਣਿਓ ਰਾਮੁ ਰਘੁਵੰਸੁ ਕਹਾਇਓ ॥
In Treta, You loved being called King Ram, of the Raghu Dynasty.
ਦੁਆਪੁਰਿ ਕ੍ਰਿਸਨ ਮੁਰਾਰਿ ਕੰਸੁ ਕਿਰਤਾਰਥੁ ਕੀਓ ॥
In Dwapar, You, Krishan Murara, killed Kans and saved everyone.
ਉਗ੍ਰਸੈਣ ਕਉ ਰਾਜੁ ਅਭੈ ਭਗਤਹ ਜਨ ਦੀਓ ॥
You granted Kingship to Ugrasain and elevated your devotees.
ਕਲਿਜੁਗਿ ਪ੍ਰਮਾਣੁ ਨਾਨਕ ਗੁਰੁ ਅੰਗਦੁ ਅਮਰੁ ਕਹਾਇਓ ॥
In Kaliyug, You came as Guru Nanak Dev, Guru Angad Dev and Guru Amar Das.
ਸ੍ਰੀ ਗੁਰੂ ਰਾਜੁ ਅਬਿਚਲੁ ਅਟਲੁ ਆਦਿ ਪੁਰਖਿ ਫੁਰਮਾਇਓ ॥੭॥
The rule of Guru Sahibs is unchanging, unmovable, by His very command.

Whether you agree with him or not, in this shabad, Kavi Kal ji is saying that Guru Sahibs are avtaars or Vishnu ji.

The idea of "Dhan Guru Nanak, Tuhi Nirankar" comes from this shabad by Kavi Kal ji.
 
Now do you get why this sentence is nonsense?
Poet Kal states that Vishnu/nirankar, incarnates as Vaman, then incarnates as Ram, then incarnates as Krishan then incarnates as Nanak.

You got it...good work!
 

from lala land.............maybe read John 3:16..."famous bible quote"

In this 'Botched Translations of Guru Granth Sahib ji' series, I want to highlight shabads, poems from Guru Granth Sahib, that have been translated incorrectly, which give the reader the wrong impression about the belief system of the author or about the message in Guru Granth Sahib ji.

When I read the English translation of Guru Granth Sahib ji. I notice that there are certain mistakes embedded in these translations that are over-looked by most sikhs, who rely on them to make out the meaning of the shabad. These incorrect beliefs then become internalized and lead to incorrect understanding. The incorrect understanding is then propagated in real life and in online forums, it seeps into discussions and the mindset.
 
One of the oft-quoted shabads of Nam Dev ji has him slowly paint a scholar into a corner, only to give him a lesson.
Each time Nam Dev ji questions him, the scholar changes his religion. Bhagat Namdev ji notices this pattern a lot in native Indians, Hindus. There is a buffet of spiritual religious traditions laid out in front of them, and they take a little here and there. They wander through multiple Indian faiths, without learning anything.
Namdev ji says, that unlike the Muslims who are strict to their faith, the Hindus are not strict on one faith. They keep tasting here and there on the buffet of faiths and this leads to their detriment. 
Nam Dev ji says it is good to stick to one religion and to practice its teachings. However this is only one eye.
He adds that the one who has gyan is better than the one who is simply following a religion. The practical, the experiential knowledge of Atma, pure consciousness, is the second eye and the one who has both eyes is the most exalted in Namdev ji's view.
 
 
He sets a high bar for Hindus and Muslims to strive for gyan and be strict to the faith they have chosen. However this shabad is twisted into something else, as told by Amardeep below. It is used to put down Hindus and Muslims, and it becomes a practice of Ahankar rather than something to strive for.
 
 
There's a lot of misinformation about Bani of Nam Dev ji in Guru Granth Sahib. His words are twisted to mean things that he is simply not saying.
The botched translation we will be looking at today is not itself botched but severely incomplete. So the meaning that is taken from the incomplete translation is often wrong.
In this thread, we will delve into Bhagat Nam Dev ji's words and uncover the correct meaning.
 
ਬਿਲਾਵਲੁ ਗੋਂਡ ॥
बिलावलु गोंड ॥
Bilāval gond.
Raag Bilaval Gond

ਆਜੁ ਨਾਮੇ ਬੀਠਲੁ ਦੇਖਿਆ ਮੂਰਖ ਕੋ ਸਮਝਾਊ ਰੇ ॥ ਰਹਾਉ ॥
आजु नामे बीठलु देखिआ मूरख को समझाऊ रे ॥ रहाउ ॥
Āj nāme bīṯẖal ḏekẖi▫ā mūrakẖ ko samjẖā▫ū re. Rahā▫o.
Today, I, Namay, saw Vitthala, (another name of omni-present pure consciousness), and I will explain to those who haven't seen him.
Bhagat Nam Dev ji converses with an ignorant scholar.
ਪਾਂਡੇ ਤੁਮਰੀ ਗਾਇਤ੍ਰੀ ਲੋਧੇ ਕਾ ਖੇਤੁ ਖਾਤੀ ਥੀ ॥ ਲੈ ਕਰਿ ਠੇਗਾ ਟਗਰੀ ਤੋਰੀ ਲਾਂਗਤ ਲਾਂਗਤ ਜਾਤੀ ਥੀ ॥੧॥
पांडे तुमरी गाइत्री लोधे का खेतु खाती थी ॥ लै करि ठेगा टगरी तोरी लांगत लांगत जाती थी ॥१॥
Pāʼnde ṯumrī gā▫iṯarī loḏẖe kā kẖeṯ kẖāṯī thī. Lai kar ṯẖegā tagrī ṯorī lāʼngaṯ lāʼngaṯ jāṯī thī. ||1||
Panday, I saw your Gayatri (another name of omni-present pure consciousness), grazing in the fields.
Gayatri is a divine mantar that connects the chanter to the pure consciousness, thus it eats up negative actions, like a cow grazes a field.
Since Gayatri took away all suffering, like a mother who cuddles her child, she was later personified as a Mother Goddess.
Gayatri was also associated with the form of a cow, as the cow was a symbol for motherhood.
So the farmer, thinking, Gayatri was a stray cow, beat her and broke her leg until she limped away.
 
The scholar had no experiential knowledge of Gayatri, he did not really understand Gayatri to be able to defend her from Nam Devji criticism. So upon hearing this caricature of Gayatri, the Hindu scholar says he worships Mahadev, the God of Gods.
Surely Namdev ji couldn't caricature Mahadev?


ਪਾਂਡੇ ਤੁਮਰਾ ਮਹਾਦੇਉ ਧਉਲੇ ਬਲਦ ਚੜਿਆ ਆਵਤੁ ਦੇਖਿਆ ਥਾ ॥ ਮੋਦੀ ਕੇ ਘਰ ਖਾਣਾ ਪਾਕਾ ਵਾ ਕਾ ਲੜਕਾ ਮਾਰਿਆ ਥਾ ॥੨॥
पांडे तुमरा महादेउ धउले बलद चड़िआ आवतु देखिआ था ॥ मोदी के घर खाणा पाका वा का लड़का मारिआ था ॥२॥
Pāʼnde ṯumrā mahāḏe▫o ḏẖa▫ule balaḏ cẖaṛi▫ā āvaṯ ḏekẖi▫ā thā. Moḏī ke gẖar kẖāṇā pākā vā kā laṛkā māri▫ā thā. ||2||
Panday, I saw your Mahadev (another name of omni-present pure consciousness), who was riding the bull.
In the Parbati's house, the food was ready. She was going to take a bath. To guard her door, she took the turmeric paste applied on her body, and made a man to guard her.
Meaning - Mother Nature created man out of matter.
Then Mahadev came to the house to meet his wife. However this created man, did not recognize Mahadev and would not let him enter the home.
Meaning - Pure Consciousness as Divine Father Spirit came to meet Mother Nature. Man was ignorant of his Divine Father, he could not recognize the Divine and would not let him enter his mind, due to his ignorance, wandering mind.
Mahadev cut off his head. And later replaced with the head of an elephant, giving birth to Ganesh.
Meaning - so the Diving Father destroyed man's ignorance and gave him enlightenment, transforming him into a transcendent being.
 
The scholar had no knowledge of the deeper meanings to the stories of Mahadev. He had no actual faith in Mahadev. He thought who would kill a person for no reason? So then he says that he worships Ram.
 
ਪਾਂਡੇ ਤੁਮਰਾ ਰਾਮ ਚੰਦੁ ਸੋ ਭੀ ਆਵਤੁ ਦੇਖਿਆ ਥਾ ॥ ਰਾਵਨ ਸੇਤੀ ਸਰਬਰ ਹੋਈ ਘਰ ਕੀ ਜੋਇ ਗਵਾਈ ਥੀ ॥੩॥
पांडे तुमरा रामचंदु सो भी आवतु देखिआ था ॥ रावन सेती सरबर होई घर की जोइ गवाई थी ॥३॥
Pāʼnde ṯumrā rāmcẖanḏ so bẖī āvaṯ ḏekẖi▫ā thā. Rāvan seṯī sarbar ho▫ī gẖar kī jo▫e gavā▫ī thī. ||3||
Panday, I saw your Ram Chandra (another name of omni-present pure consciousness). His wife was kidnapped by Ravan.
The scholar had no faith in Ram either; he could respond to this. So upon hearing this, the scholar realizes he doesn't worship any of them. He never had faith to begin with. He had no experiential knowledge, no deeper knowledge about the stories he read and analyzed.
 
Bhagat Nam Dev ji then says
ਹਿੰਦੂ ਅੰਨ੍ਹ੍ਹਾ ਤੁਰਕੂ ਕਾਣਾ ॥ਦੁਹਾਂ ਤੇ ਗਿਆਨੀ ਸਿਆਣਾ ॥
हिंदू अंन्हा तुरकू काणा ॥ दुहां ते गिआनी सिआणा ॥
Hinḏū anĥā ṯurkū kāṇā. Ḏuhāʼn ṯe gi▫ānī si▫āṇā.
Hindu has no eyes but Muslim has at least one. However Enlightened being is the most intelligent.
This use of the word ਸਿਆਣਾ  and previous discussion gives context to what ਹਿੰਦੂ ਅੰਨ੍ਹ੍ਹਾ ਤੁਰਕੂ ਕਾਣਾ really means
 
What eyes, or lack thereof, is Bhagat NamDev ji talking about?

The Hindu does not have a religion, and he does not understand the deeper meaning. So the Hindu has 0 eyes.
The Muslim at least has his religion however he does not have deeper knowledge. So the Muslim as 1 eye.
However the Enlightened being, also practices religion and has deeper knowledge, that he has acquired through spiritual practice. So the enlightened one has both eyes.
 
ਦੁਹਾਂ ਤੇ ਗਿਆਨੀ ਸਿਆਣਾ ॥ Within Hindus and Muslims, those who develop deep knowledge are the most exalted.


ਹਿੰਦੂ ਪੂਜੈ ਦੇਹੁਰਾ ਮੁਸਲਮਾਣੁ ਮਸੀਤਿ ॥ ਨਾਮੇ ਸੋਈ ਸੇਵਿਆ ਜਹ ਦੇਹੁਰਾ ਨ ਮਸੀਤਿ ॥੪॥੩॥੭॥
हिंदू पूजै देहुरा मुसलमाणु मसीति ॥ नामे सोई सेविआ जह देहुरा न मसीति ॥४॥३॥७॥
Hinḏū pūjai ḏehurā musalmāṇ masīṯ. Nāme so▫ī sevi▫ā jah ḏehurā na masīṯ. ||4||3||7||
The Hindu worships the temple and the Muslim worships the mosque. Namay worships that where there is no temple nor mosque, meaning turiya avastha, state of pure consciousness.
 
Isn't Nam Dev ji criticizing Hindus? Isn't he slandering their religions?
Remember Namdev ji is criticizing his own people, Hindus are his own people. He has fought for them and he has represented them in front of kings. He wants to see them improve. He wants Hindus to follow a particular faith and stick to it. He wants his own followers to stick to the path that he has given them. In the previous shabad, he tells his followers to worship Ram, as instructed by the Bhagwad Gita. ਗੁਰਮਤਿ ਰਾਮ ਨਾਮ ਗਹੁ ਮੀਤਾ ॥ ਪ੍ਰਣਵੈ ਨਾਮਾ ਇਉ ਕਹੈ ਗੀਤਾ ॥੫॥੨॥੬॥

So Namdev ji is not trying to slander any religions here. He is not putting down the Gaytri, Mahadev, Ram, etc, as it is often interpreted by so-called "scholars". Instead, he is trying to paint the ignorant scholar into a corner and get him to admit that he is not really worshiping anybody so that by recognizing what he lacks, he may improve himself in that area. Nam Dev ji is trying to get him to adopt a certain path and do spiritual practice to gain deeper insight.
 
Criticizing his own people? Where has Namdev ji represented Hindus?
http://www.sikhawareness.com/topic/17024-muslim-sultan-tries-to-kill-namdev-ji-for-worshipping-vishnu-ji-translation/

Sorry bro I've been gone for a while. My source is primarily Farid Kote Wala Teeka but I also have knowledge of other faiths, so from that I get more clarity into what's happening.
 
That cannot be right because -
1. Gaytri, Shiv ji and Ram ji are three different names of God in three different religions. So if he is talking to 3 different pandits then each pandit is worshipping God and is strict to his faith.
If that's the case then the rest of the shabad would make no sense if he is going to different people. If he is talking to 3 pandits who are strict to their faith then his conclusion should be "hindu te turk kana"

His observation is that Hindus are not strict to one path. They keep switching paths. However Muslims are strict to one path, and this is why Muslims have 1 eye hence "hindu anna turk kana"
 
2. Bhagat Nam Dev ji worships  Shri Ram Chandar ji (and Krishan ji and Vishnu ji, all as one being) - In the previous shabad, he tells his followers to worship Ram, as instructed by the Bhagwad Gita. ਗੁਰਮਤਿ ਰਾਮ ਨਾਮ ਗਹੁ ਮੀਤਾ ॥ ਪ੍ਰਣਵੈ ਨਾਮਾ ਇਉ ਕਹੈ ਗੀਤਾ ॥੫॥੨॥੬॥

Nam Dev ji advocates for meditation of ਹਰਿ ਨਾਮ  and ਰਾਮ ਨਾਮ. if there are 3 different pandits as you claim then he should have no problem with the third one.

So when you take 1 and 2 into account, you'll see it cannot be three different pandits. It's one pandit who is not strict on one religion.

Shabad can help.   but for obtaining a child.....not choosing boy or girl...but any gender child!
ਪ੍ਰਗਟਿਮਹਿ ਲਿਖਿਆ ਧੁਰ ਕਾ ॥ਰਹਾਉ ॥
the pre-ordained is what becomes pargat(manifest).. this is what is likhiya(written) ..by Waheguru.....rahao
 
 

Shabad can help.   but for obtaining a child.....not choosing boy or girl...but any gender child!
ਪ੍ਰਗਟਿਮਹਿ ਲਿਖਿਆ ਧੁਰ ਕਾ ॥ਰਹਾਉ ॥
the pre-ordained is what becomes pargat(manifest).. this is what is likhiya(written) ..by Waheguru.....rahao
 
 

Shabad can help.   but for obtaining a child.....not choosing boy or girl...but any gender child!
ਪ੍ਰਗਟਿਮਹਿ ਲਿਖਿਆ ਧੁਰ ਕਾ ॥ਰਹਾਉ ॥
the pre-ordained is what becomes pargat(manifest).. this is what is likhiya(written) ..by Waheguru.....rahao
 
 

I've got a relative who got divorced and remarried after having 1 son. He then proceeded to have daughter after daughter even though he followed all the dictates of a sant in order to have another son with his new wife i.e. gave up alcohol, started listening to prayers, turned veggie, regrew his kesh.

3 daughters later he no longer associates with that sant and has (I think angrily?) latched his wagon to another sampardaya.

It's funny when you think about it.

What I find really surprising however, is when grown up Sikh women themselves seem to have a weird of of self hatred of their gender and don't want daughters themselves. Maybe they are just projecting what men are wanting, even then though, it's some weak sh*t on their part.

There is never any harm or problem going to any gurdwara and asking for your wishes.
If you feel it matters for some reason what the sex of the child is, then there is nothing wrong with requesting specifically. But please don't be upset or disheartened if he grants a different sex !
It's all about learning and evolving with the line of 'what you hope for' and 'what his hukam grants' !
This is one of the qualities of being a Sikh, to be in line with his command.

This guy seems real genuine. He's definitely a listener and got the correct attitude for "everyone"...every race, gender, color and faith.
4 Sikhs I believe and half cabinet is female!

This guy seems real genuine. He's definitely a listener and got the correct attitude for "everyone"...every race, gender, color and faith.
4 Sikhs I believe and half cabinet is female!

It's not the full picture,....so don't be fooled.
They make it seem that way because these guys are doing it as a profession.
check this previous post    http://www.sikhawareness.com/topic/16527-jang-jaswal-near-death-experience/?do=findComment&comment=146288
 
Fact is that if you live the the Sikh way, then these guys won't even be able to read you.....it's only weak people that they can read... same goes for getting cursed and black majic....it only works on the spiritually weak. I
 

This guy seems real genuine. He's definitely a listener and got the correct attitude for "everyone"...every race, gender, color and faith.
4 Sikhs I believe and half cabinet is female!

This guy seems real genuine. He's definitely a listener and got the correct attitude for "everyone"...every race, gender, color and faith.
4 Sikhs I believe and half cabinet is female!

This guy seems real genuine. He's definitely a listener and got the correct attitude for "everyone"...every race, gender, color and faith.
4 Sikhs I believe and half cabinet is female!

It's not the full picture,....so don't be fooled.
They make it seem that way because these guys are doing it as a profession.
check this previous post    http://www.sikhawareness.com/topic/16527-jang-jaswal-near-death-experience/?do=findComment&comment=146288
 
Fact is that if you live the the Sikh way, then these guys won't even be able to read you.....it's only weak people that they can read... same goes for getting cursed and black majic....it only works on the spiritually weak. I