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~Sri Dasam Darbar Videos at Nihang Gurmant Singh House ~


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~Sri Dasam Darbar Videos at Nihang Gurmant Singh House ~

Here are the some of the videos i took of sri akaal ustat patt recitation, sri chandi di var along with ardas and hakumnamas from sri dasam granth sahib:

Jaap Sahib and Sri Akaal Ustat part 1:

http://video.google.com/videoplay?docid=-2...64846&hl=en

Sri Akaal Ustat part 2:

http://video.google.com/videoplay?docid=-3...75692&hl=en

Sri Chandi Di Var along with ardas:

http://video.google.com/videoplay?docid=-5...57480&hl=en

Hakumnamas from Sri Dasam Granth Sahib ji:

http://video.google.com/videoplay?docid=48...13585&hl=en

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If one looks at chandi di var patt video, go to close to time frame- 22 minutes, you will see tyar bar tyaar singh doing jhatka nareal.. can any nihang singhs on here please explain significance of jhatka nareal? i know if this was in punjab it would be bakra instead of nareal...just trying to find out signifance of jhatka of nareal during the last pauri? it appears last pauri of chandi di var is somehow linked with the nihang singh jhatka of nareal of this video? is there any spiritual signifance behind the act?..i m just very curious to know.

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Great videos, thanks for sharing.

Giving Bullee of a narial is believed to be the next best thing to a bakra (not replacement).

Like a bakra, it is both an offering to Shakti and is also symbolic act illustrating killing of ego (mai). The three holes in the narial are taken to represent two eyes and a mouth, hence why people often place it next to maharaj during akhand path - as it is not possible to sit there listening to the whole path you put a nareal down representing you placing your head at the Gurus charan which stays there during the whole akhand path. Chatka of nareal represnts killing that mai and merging with the Guru.

Narial has always been a great parshad and holy offerings, hence why it always accompanied the tilak of Gurugaddi performed by Baba Budha Ji or one of the Gurus.

Giani Thakur Singh says in his katha in asa di var when he talks about the Nihang Singh maryada of Chatka being Guru ordained, that the Vaar (Strike) of shastar is to be performed on the Bakra when at the last verse "Pher Na Joonee Aiya Jin Ay Gaya", liberating the atma of the bakra. So for narial it would be the same line.

Hope that helps.

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thanks for the vids

now no offence, but come on, a coconut representing a head? I literally burst out laughing when I read the three holes thing. If you want to stay sitting at an akhand paath for the whole time but you don't, then thats just dubidha, you can't have the best of both worlds.

So what if you put a coconut there? why on earth would that please guru sahib? Truely giving your head to guru sahib is remembering him in each place you go, putting a coconut as a representative for your head is meaningless.

And same way, so what if you chop a coconut, doesnt mean you have done anything. One akhar of gurbani is worth more than any of that.

now in regards to chatka of goat, most people can probably guess my stand on that, i won't bother getting into that long debate, but i just wuold like to say one thing. In our whole lives with his kirpa we read nitnem everyday, listen to and do kirtan, naam simran, etc. and at the end of it we still can't liberate ourselves, what makes us so sure that we can liberate another soul? What power do WE humans have to carry out such a thing.

sorry, just my opinon and really no offence, we are all students of the same guru.

thanks very much again for the videos.

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No offence taken, your response was quite expected.

Silence, Could you please tell us the significance of placing a narial next to maharaj for an akhand path?

No one disagrees nothing is more powerful than gurbani, no one undermines that... but you are saying coconut is meaningless. Could you then please kindly tell us that when passing Gurguddi to the new Guru, why would the new Guru always be presented with a narial by previous Guru or Baba Budha Ji?

Also is there no significance of parshad in Sikhi? Is there no emphasis placed on shastar as peer? Should we not prepare parshad with shastar as one akhar of gurbani is more powerful than any of that?

Question for you... do you believe Guru Sahib went hunting, as they have stated in their autobiography? Heres where a classic arguement comes in... "the fools that do chatka dont realise Guru Sahib only did it because he could give them mukti"... question to them.... Is there no shakti in the Sri Guru Khalsa Panth?

No human being on their own has power to do anything, hence why all the bani is recited before hand and the vaar is performed on the last line of Chandi Di Var which translates... "The Vaar of Durga has been composed on Paurees, Those who singh this bani will not take birth again" .... do those words of maharaj not have any power?

Answers to questions would be greatly apprciated?

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lol, i know you guys hate me but w/e.

I will be honest and say that I don't know the coconut gurgadi significance (you expected that right?), but whatver happened then, it wasnt someone pretending it was their head so they could get away with not listening to paath. Come on, do you really think leaving a coconut there will give you the phall of listening to an akhand paath? What will plese guroo sahib more, a guy who listens to a bit of paath, puts a coconut down for two days and then goes out with his mates, has a laugh, or someone who has his mind on vaheguru ji and remembers guru sahib throughout his actions?

I never said anything against parshad. There is a big difference between breaking a coconut to say that thats you breaking your ego and recieving a gift from your Guru. Kirpan phering in parshad is IMHO because sarbloh is a great conductor of naam simran and spiritual vibes. Bani tells us clearly our ego is broken only through naam simran and through pleasing vaheguru.

Well guru sahib physically going out and shooting down animals is 100% the same as an animal dying from natural causes or being eaten in the wild, becuase all life and death is a result of Guru Sahib's (Vaheguru's)hukam. Whether it is visible or invisible, it is guru sahib's (Vaheguru's)hukam. Furthermore whatever guru sahib did, he did for self less reasons. The people doing jhatka of goats are doing it becuase they want to eat it, not because they are trying to help it, sorry to be blunt but to be honest imho the thing about giving it mukti is added in so it doesnt sound too bad.

Well lets look at ourselves first, while we with his kirpa do bani and naam simran everyday (only becuase of his bakhshis), while this gives us his blessings, brings us closer to maharaj and gives us the urge to meet Vaheguru, we (or atleast i) cannot be certain that guru maharaj would have decided to give us mukti yet and take us out of birth and rebirth, he may want us to come back and progress more. How in any way does this mean that bani has no power? At the end of the day mukti is only granted when VAHEGURU ALONE is pleased, NO other person holds that power.

Vaheguru

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Malwe De Sher, I've heard a few different explanations for the narial (and rehta with barley seeds that some Sampardas also keep) at Akhand Paaths.

Sant Gurbachan Singh Ji explains a bit in "Gurbani Paath Darshan". The other explanation I heard is that it's a form of bullee - and relates to a sakhi of Guru Nanak Dev Ji. That's why it's NOT to be eaten after the Paath.

I've never heard the explanation you give before (ie representing your head). Where did you hear this?

(BTW, Silence - Gurbani implies that people who are Mukt can give Mukti - " Aap Mukt, Mukt Karey Sansaar..." And also that listening to Gurbani can make you Mukt. Saying that, I agree that people today are driven by taste.)

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Nice videos. Thanks for sharing them. Although I don’t see anything wrong in the whole Narial thing, but I don’t think that the 3 holes represent an absent person from the Paath. You can only get Phal or Laha of Gurbani by listening to it, not by placing an inanimate object in your place. I think that Parshaad theory makes more sense. Just as KaRaa is turned into Parshaad with the touch of a Kirpan, similarly that Narial is turned into Parshaad by the touch (Chatka) of the kirpan.

Also that Nihang Singh’s paath is so Sudh. I especially liked his ucharan of Jaap Sahib, he knows how to pronounce the Farsi words.

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Matheen, so the Narial isn't eaten at the end? Then why did they cut it up like that?

Sorry, I should have made it clear that I was talking about Akhand Paath Maryada - The narial in the video was in place of a bakra, so was there for a different reason. I've never seen that before.

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"The Vaar of Durga has been composed on Paurees, Those who singh this bani will not take birth again" .... do those words of maharaj not have any power?

Question: Is that tuk from chandi di vaar not a translation from markanday puraan? If so, should that line be taken as mukhvakh bani of Guru Gobind Singh Ji? I've heard people say it both ways, some say that since those words have left the mouth of guru gobind singh ji, 'ik saadh bachan atlaada' and thus they are true, however, others say that it is part of the translation and should be taken as such.

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gsingh00, i know where you coming from...even though its not mukhvak of sri guru gobind singh ji, maharaj ji has still translated this bani. There should be a reason why maharaj ji has translated this bani.

now question here comes down:

would sri guru gobind singh ji translate something from purans which doesnt hold any element of sach?..i m not talking about if whole tale of chandi var being sach or fairly tale..i m talking about sach in essence..if one read chandi di var one realizes the sach- daiv shakti of sri akaal purkh. that itself is a sach..all the pauriya in chandi di var goes back to daiv shakti.

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I dont have time to 'hate' someone.

If you do not understand the Gurguddi Significance then I humbly suggest you aviod rolling on the floor laughing at a tradition followed by your Gurus until you do understand it. Its pretty disrespectful.

Once again... no one has said gurbani is not important so please stop trying to stress the point that somehow the power of Gurbani is being undermined. The narial is only significant if someone tries to sit through as much of the path as they can and miss a few hours. It doesnt mean they will get phal of the path, it is a humble offering before the Guru asking for forgiveness that you cant sit continuosly for 48 hours.

The thing about the 3 holes thing I have heard from a Nihang Singh and the bullee significance. No one has every said it compensates listening to the path, it is simply a humble offering and nothing more. Silence you do not have to take extreme negative aspect of every point to try and falsify what I have said... i.e. putting a coconut down and going out with mates. Once again, no one is trying to say the listening of the path doesnt bare more phal, why do you keep persuming 'rituals' somehow suggest an insignificance of gurbani.

Narial symbolically represents breaking of the ego, its a ritual it represents something. In the same way that the retual of bowing down represents something. When bowing down to Guru Sahib reprents surrendering your ego. Its a ritual, It doesnt mean your ego has been broken, when you bow down to Guru Sahib and get back up have you lost your ego?

Hopefully this will help you undestand: When you do pandaya dee seva do you not imagine cleaning dishes somehow cleaning your mind? When one does shastara dee seva do they not imagine cleaning the minds rusts at the same time as cleaning the rust from shastar? When cleaning sangats shoes do you not imaginie dirty mind also being cleaned? When shattering a cocunut with a shastar (form of Akal Purakh) is it somehow then illogical to imagine your ego being shattered by the grace of the Guru?

Your honest opinion is pretty irrelevant and what you have stated is the same as me saying... 'IMHO people only do langar at the Gurdwara because they want to eat, not because they want to keep alive the traditions of Gurus langar.' Why would the Guru do something that his Sikhs werent supposed to do? Your logic falls over itself mate. The mukti thing is not 'added on; if you knew anything about the traditions of Chatka, the preperations, the bani involved, he maryada sorrounding it they are all based around the idea of giving the animal mukti.

If you dont want to do something thats fine, but dont make out to others that what their Guru did is some how wrong for them to do, especially when you are 'bluntly' or rather incorrectly assuming theri motivations... are you a brahmgiani silence?

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gsingh00, whether Guru Sahib is simply translating something else, if it didnt mean anything Guru Sahib wouldnt have translated it such.

references to the benefit obtained of reading, writing, contemplating on a bani comes up a lot in dasam maharajs bani. I guess it depends on ones sharda for maharaj to how the interpret it. Even if maharaj translatd something he always gave it his own touch, his own philosophy and the teachings he wanted to give to his Sikhs. I dont think Maharaj would put something in if it wasnt true...sat bachan sadhu updesh

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what you said now makes little bit more sense

fundamentally on the mukti thing its about whether you beleive in meat or not, you do, i don't. This isnt going anywhere vaheguroooo

anyway last thing, no matter what preparations anyone does, they can NEVER be sure they have given either themselves mukti, or an animal mukti, as god my not want that animal to be mukt yet.

Vaheguru Ji Ka Khalsa Vaheguru Ji Ki Fateh

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