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Questions That I Would Like The Answers For Please?

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i think your confusion has arisen from erraneous appraoch. you need to turn your drisht (vision) COMPLETELY inwards to Naam Japa and not outwards to 'others'.

from Sukhmani we realise that Sat Sangat is where Naam is sung. So as far as any sangat or group is conerned, your only interest is whether Naam is being sung, and if so, is your full attention on Naam and Naam alone.

as i have learned i have shared/

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1st question is, is it right to Judge people?, If we see God in everyone and do not seek impartiality out of people, how can we tell if its bad sangat and we should stay away, is it then right to say these people are RSS and we should stay away or these people are this or that, should we not have love for them, allow them to communicate with us, have langar etc, for instance if someone is a pervert, is it right now we stay away from them, and how should we even acknowledge they are, can we trust Gossip, if we see them being a pervert, should we have limits there, and are we allowed to judge them, if we can not judge how do we get along in life.

Bani is pretty clear on what kind of Sangat we should have. If the company you keep is dragging you away from God, then they are not doing you any favours, and it is best to abandon them (unless you are confident that your sharda and bandgi are so great that it will inspire your friends to leave behind their old ways).

It's not about being judgemental, it's just common sense: if you are around drunks and junkies all day, you are probably going to end up one yourself; if you want to do well in your studies, befriend smart people not the party people; if you want to up your martial game, you need to spend time sparring with people more skilled than you.

God is also in the hungry lion who thinks you smell like roast chicken, but you would be pretty silly if you didn't run away. Ya dig?

2nd Question in dharam yudh and any yudh people talk about fighting in Bir Ras, what is Bir Ras and whats the difference between that and Krodh, if we talk about fighting the panj choor kaam, krodh, lobh, moh and hankar, we can never kill them and slay them, do we control them or is a state of mukhti complete control, in the same case is it possible to have kids without kaam, would this be a state of reference for chitra Sri Dasam Granth Bani in reference to that.

Bir ras is the spirit of heroism and self-sacrifice in the defence of dharam. Bir ras allowed Jungee Khalsa to fight for days without adequate food and water against numerically superior forces, it was bir ras that allowed Baba Deep Singh to conquer death and continue to fight with his head in his hand until Harimandir Sahib was secure, and it's bir ras that allows Nihangs living in the Dals today to give up all personal ambition and to endure the hardship of that lifestyle while still remaining in Chardi Kala (read up on some of the bolis that Nihangs use if you want to know what it means to be in "high spirits").

Every fool can experience krodh, the anger that burns bright and makes us feel powerful then fizzles out to leave us drained and probably in prison. Krodh is they way one's ego manifests its outrage when its superiority has been questioned.

The Panj Chor are only chor because they don't work for you yet. They exist for a reason:

Without lust, there would be no children, and we would not be motivated enough to learn to love another human more than our own lives. Until we have experienced that kind of love, most of us are incapable of learning to love Guru and God more than our own lives.

Without greed, we would have no desire to obtain anything, and if there is no desire to obtain, how will you learn to desire to have the only thing worth having, and the only treasure that you can take with you when you die?

Without anger, and the motivation it gives to dominate, the human race would not have survived. It is because of this urge that we are not at the bottom of the food chain and we have the time and the luxury to do bhagti without worrying about being eaten by wild beasts. If you have never experienced righteous anger at injustice, how will you channel this anger into bir ras?

Without attachment, how will you ever learn to attach yourself to the feet of the Guru and leave behind all other attachments?

Without egotism, how will you realise your insignificance? If you have no ego and self-centredness, how will you give your head and achieve Guru-centredness?

Mukti doesn't mean that you are going to stop experiencing emotions, it just means that the Panj Chor have no power over you: before, these emotions completely overpower your rational mind to the extent that you become the feeling; after, these emotions still appear, but they are like insignificant drifting clouds in an infinitely large luminous blue sky.

3rd Question Is nindya, chugli allowed if its right, some people have the view that with crude talking Nihangs would for instance call those Sikhs who cut there beards a cat, which in some sense can be true is it right, does that not set us back to not seeing prabhs jyot in everyone and doing everyones seva like Bhai Kaniya ji regardless of dharam/deen/masaab. If someone chooses not to folllow khalsa marayda and follows a dharma of there own manmat, should we still not respect them as individuals and do there seva. Also Sikhs have had an age old oral tradation, how can we differentiate if its fact or opinon, or just gossip, like the tellings of shaheedi of Singhs people have painted a picture Muslims were evil and did this, however other historians record political struggles aswell fear of trison.

Veer, when Nihang Singhs use their unique expressions, they are usually doing it out of pyaar. If you are a "trim Singh" and a Nihang calls you a billee, he is reminding you that, in your natural state, you are a lion, but by your own choice you have become a cat.

If someone is not religious or is not following Sikh maryada in its entirety, of course you should respect their right to walk their own path. Some Sikhs become Singhs seemingly in the blink of an eye; other Sikhs grow and mature into Singhs in their own time.

Now, just because you respect a person's right to believe in something, does not mean that you have to respect their beliefs, especially if they are stupid or dangerous. I have a Christian friend who believes the world is 6000 years old. I respect his right to choose literal biblical belief over fact and scientific evidence, but I still think the belief that dinosaurs were put on Earth to test your faith in the bible stupid. I have a work colleague who believes that it his God-given right to convert others to Islam by fair means or foul. Its fine by me if he wants to believe that he is a host for some kind of memetic parasite that needs to be passed on to a fresh soul to survive, but I wouldn't let someone with such a dangerous belief structure into contact with people I care about.

As to Sikh history, you should do your own research into the veracity of stories and traditions, but at the end of the day you will sometimes have to rely on your faith in Sikhi when logic fails or when there is insufficient evidence to come to a clear conclusion. In religious and anthropological studies, oral history is of just as much importance as written history, and sometimes it can be used to "fill in the gaps" when written sources are not extant. In fact, some religions are still passed on orally.

4th Question, Is everything in Wahegurus hands and nothing in ours, or do we have some control can we make decisions at all, freewill vs destiny or fate.

Beats the hell out of me. :LOL:



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1st ?

Its not that the 'lost/sinners (what have you)' should not be bothered with, its just that we, at the present time (until their is haumai in us) are not able to help others - we need to commit all our focus and attention inwards, in order to realise the truth and release our own selves .

The lost/sinners are helped as and when Guru permisses, Gurmukhs/Sants/Mahapurkh are not susceptible to Mayas mangetism, therefore they are in a better position to be around and help the more unfortunate.

Instructions for us beginner folk have been made clear by Guru - we should seek the company of the Gurus Sangat. Simple.

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4th Question.

ਬਲੁ ਛੁਟਕਿਓ ਬੰਧਨ ਪਰੇ ਕਛੂ ਨ ਹੋਤ ਉਪਾਇ ॥

My strength is exhausted, I am in chains and I can not make any effort.

ਕਹੁ ਨਾਨਕ ਅਬ ਓਟ ਹਰਿ ਗਜ ਜਿਉ ਹੋਹੁ ਸਹਾਇ ॥੫੩॥

Say Nanak, God alone is protection now. He will help me as He did the elephant.

Satguru made it clear in next salok that being completely in His Bhana does not mean we should stop doing effort (to do our duties).

ਬਲੁ ਹੋਆ ਬੰਧਨ ਛੁਟੇ ਸਭੁ ਕਿਛੁ ਹੋਤ ਉਪਾਇ ॥

I have strength, chains are broken and anything can be attained with effort. (Do the effort!!)

ਨਾਨਕ ਸਭੁ ਕਿਛੁ ਤੁਮਰੈ ਹਾਥ ਮੈ ਤੁਮ ਹੀ ਹੋਤ ਸਹਾਇ ॥੫੪॥

Says Nanak, everything is in Your (Lord's) hands. Yours (Lord's) is the only help. (But reminder is that this effort is being done with His Hukam only)

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I have a few questions at the present moment that I would just like to ask,

4th Question, Is everything in Wahegurus hands and nothing in ours, or do we have some control can we make decisions at all, freewill vs destiny or fate.

This might have you: It is taken from: http://www.sikhawareness.com//index.php?sh...mp;hl=free+will

Do we really have a "Free Will" or Kriyamana/Udham Karma?

There are three basic positions we can adopt on the question of "Free Will":

• Either we have absolute free will, or

• We have no free will at all, or

• We have a certain measure of free will.

Our "Free Will" is like the very limited freedom of a dog on a leash/chain. In other words, there is "Free Will", although its range is somewhat dictated by the past. It is because the environments around us, the relatives around us, and the situation in which we are at the moment are controlled by our past karmas. GOD created such atmosphere (based upon our karmas) and then gave us the choice: sometimes easy enough to decide and sometimes hard to decide. Our whole thinking process, habits etc. are made up from the subconscious mind and which in turns is based upon the impressions from the past karmas. In other words, the choices and decisions we make are greatly influenced by the habitual patterns of thought, feeling, and behavior arising from our past.

Actually "Free Will" is a delusion as long as one is a slave to the ego's fears and desires. As long as individuality/ego lasts there is "Free Will". "Free Will" can be exercised only when one is aware and unattached to desires, and the dualities of life, and has no ego. By cultivating vairagya (detachment) one sees beyond liking and disliking, success and failure, loss and gain, pleasure and pain, to the Truth of things. Abiding in the awareness of the Truth, one can act "freely," no longer a slave to fear or desire. Otherwise, "Free Will" is a delusion, merely a servant of egoistic desires and preferences. If karmas ("Free Will") are done without the ego, then this "Free Will" is actually the GOD's will and therefore we do NOT have to bear the results of that “Free Will”.

Any change in karma will have an influence on the ego, since what the ego can or cannot do has changed. Any change in the ego will thereby influence karma, since how such limitations are handled has changed; this effect emphasizes the idea of free will. The existence of "Free Will" is only in relationship with ego. The more egotistic a person, the more he asserts the existence of "Free Will". At the other extreme, God realized persons are the ones who have totally surrendered their ego to God and they assert there is nothing like "Free Will" and whatever exists is God's will.

God reciprocates with everyone according to their desires (good or bad) and allows them to fulfill desires generated by "Free Will". Lord uses His illusory kinetic energy called Maya to engage the living entities in good and bad acts according to their desires and their previously accumulated good and bad Karma.

For example: The following example raises the question of “Free Will”

Gerard Croiset was a remarkable Dutch psychic. He repeated an experiment for 25 years with known as "chair test," in which he describes in advance the person who would sit in a randomly chosen chair. In one experiment he said that the person who would sit in the chair selected would be a man 5’9’’ tall, who brushed his black hair straight back, had a gold tooth in his lower jaw, etc. etc. Two weeks later the meeting took place, and the person who sat down in the chair concerned was a man who fitted his description.

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