alias

sunn is basically an avastha where you are reely close to ralaa-ing with that undying jot (brahamgyaani tor oopar). in most gurbani tuks, the void is implied. like, "sache te, pavana bhaeya..." ang 19. meaning that from the Lord, through the void, came the pavan (hydroden). in other tuks, the "oocha assan" is the Void, as in God. in others, the "sunn" word is mentioned. so as far as i see it, there are two types of void. one, the void through which all came, (zero) and the other 'void' i.e. the oocha assan, aka god. to get to the sunn stage is simple enuf to do naam, open the dasam, then start ur journey to God, we gta overcome this body/maya chass first, then we are on the raaha. it is all the raha. the journey to open the 10th and then onward n upward. like >hukmi hukam chalaee raha< in sidh gost, guru ji says > antar sunnag, bahar sunang, trebhavn sun masunang, chauthe sunai jo nar janai, tako paap na puang......< AMqir suMnµ bwhir suMnµ iqRBvx suMn msuMnµ ] cauQy suMnY jo nru jwxY qw kau pwpu n puMnµ ] Git Git suMn kw jwxY Byau ] Awid purKu inrMjn dyau ] jo jnu nwm inrMjn rwqw ] nwnk soeI purKu ibDwqw ]51] suMno suMnu khY sBu koeI ] Anhq suMnu khw qy hoeI ] Anhq suMin rqy sy kYsy ] ijs qy aupjy iqs hI jYsy ] Eie jnim n mrih n Awvih jwih ] nwnk gurmuiK mnu smJwih ]52] this is where 'sunn avastha' aka 'sehej avastha' aka 'chauta pad', exists. once u reach this (by definition) undescribable stage, then you know the secret of the sunn within the midst of your own heart, and it is aap akaal purakh that gives it to you. and lastly in this pauri, guru ji says, whosoever becomes drenched in naam like this, they are then known as the lord himself. they become guru (jun), then god (purakh). then they are further known as the scribes of destany itself. some may say, for somone to become guru is imposible but it is possible. > satpurakh jin jaanya...< to jaan akkal puakh is defined by the sunn stage. gurmukhs are the ones who can understand this. (nanak gurmukh mun samjaahe) to understand wha guru ji is, is just different. e.g. to ask the question, 'what exactly is pavan guru' and understand the depth of this question, is tough enough. and gruji gives this to us on a plate in japji sahib. the sunn stage is a sarovar that is beant hence cannot dscribe. best thing to do is to jup naam properly, and see what happens. :pluggedin: --> :angeljump: :D

yep.. taksaalis and nihangs do it too bu i cud never find it for like 2 years. then i found it... i was thinking that its in suraj prakaash.. but still cant find it. cn u reffer me to the DG section? i heard hajoor sahib and rara sahib gurdwaras do it as well.

i know that the last bit id from DG, but i havent come accross the first bit in sri dasam

thanks dudes!

its bout rachya from all enimies. from outer enimies and inner enemies. there is sakhi bout benti chaupi. there was two solders that were left from an army of singhs who wre called balvaan and machaale. these two were fighting the most powerful demons known in existance. in the end, they could not fight anymore. so they done the sucha veechaar of "ous mantar" (asss as in sword) and then god himself came and decimated all the demons and everyhing that ley in their wake. in the end, there was one last demon that was left limping. he was shaking and went away to where he came from. this is how god keeps us, and the veechaar is given to us by guru ji as benti chaupi. no one reely knows bout this sakhi.. : /.. but its sooo kool.. Pul chuk maaf bros.. gurfateh

JPS ji, i do appreciate what you are saying. about akaal purakh. it is correct in how you are thinking. it is not wrong. however, there are greater levels of understanding. its like guru ji says do pun and not paap, but then, guru ji themselves say that both paap and pun are the same thing. this is wayyyyyyy toooo much doongi katha. but it is true. if you were to ask me sumin like how is this true, then i would say that first, guru ji is agaadh bodh. second, all duality, is from god. and of god. so this is now two opposites like akaal and kaal, and nirgun and sargun etc.. paap n pun, are all the same. furthermore, guruji has said that >ek noor te subh jag upjya, kaun bhale, ko mandhe. but then, guru ji gives us the "ladder" of bemukh, munmukh, gurmukh and sanmukh. so.. this is it.. agaadh bodh.. please dont get disheartened by the comments. i have had my fair share of that on this web site, bu there ara really nice ppl here too. . to me, you are a gur ke pyaare so.. i hope this counts for summin. we are all learning. we are all in the same boat. gurfateh bro

tuhi kaal, akaal ki jort chaajai, sadhai jai sadha jai sadha jai biraajai. kwl rUp Bgvwn BnYbo ] and kwl purK kI AwigAw pwie pRgt BXo rUp muinvr ko ] how can we say that God aint kaal and akaal?

lets not forget sri >kaal ji ki< ustat

ji, why is it a bother to understand kaal and akaal to be one of the same?? the bisraams are like this >> ਏਕ ਹੀ, ਕਾਲ, ਅਕਾਲ, ਸਦਾ ਹੈ ||<< this means that, God is kaal,and akaal. y? cuz he brings death and is timeless, so as to not enter the faas of death. hence the further conept of mahaaal.>mahakaal ki sharan je pare...< the word sheshnaag comes from this concept as well. shesh comes from shesham, and naag. shesham means timeless, and naag represents the flow of time. this is a concept that the hindus have given their devi, as they consider sheshnaag, > god. i duno how else to explain this.. but, kaal, akaal, n mahakaal, are all God. you cant say that kaal is not God, but mahakaal is god. in sggs, another concept like this is ther. of bhau. the gun of god is nirbhau, >bhau chooka nirbhau hoe bassai<. here, it indicates that when bhau is gone, you paal the gun of nirbhau, i.e. God. but then, later on, guruji says, satgur te bhau oopajai, payyae mokh dwaar. ahat on God, bhau comes about. this confuses ppl as they think that how can fear of any sort be good. (hence ppl translating the word bhae as awareness instead fear.) iv dun pdf on this topic... can post it if u wana.. : / my point is that jut as bhau, and nirbhau is of satguru, so is kaal and akaal. these are his gun. paap n pun too. iv said this in above post too.. .. bhul chuk maaf brother.

use water and hair dryer. thas all i use. use the water to hold the hair in place, and use hair dryer to evap the water to leave the hair in the place u made it in.

jus to add to what veera above had said, in DG - bachittar naatak, there is a savayya that says > >> AOr sukwl sBY bs kwl ky eyk hI kwl Akwl sdw hY ] 84] << meaning that kaal, and akaal are one of the same. the duality of the world is there. there is this debate bout kaal and akaal, but we dont realise that they are both the same thing. guru ji says, paap, pun doe ek samaana paapa pun bhi saar na jaanai kanchan loh samaan ustat nindya naahin jai.. all these tuks show us the duality, the wandrous play, bachittak naatak of the universe. it is for this reason guuru says, doe kar jor karo ardas / (slash) / mango ik daana etc.. also, we do not waa go to heaven nor hell. its not the aim for sikhs to go to heaven. we go through heaven nad mearge back into God himself. guru ji says, anik tapsya karhe ahangkar, >>>narak surag fir fir avtaar<<<. we will be forever in the tre bhavan chakar of sur nar asur. expanding this chakar of 'nar', we get the tre bhavan. and then further expansion, we get the maya type chakar within ourselves. to mve away from dubidha, and bharam, is what we need to do. to do that ardaas that will finish the duality through suchi benti. then its all annand :feelingfree:

this dont mean that kali is God/waheguru. this means that god created kali to kill off the dusht. jus like taihee durga saaj kai, daintaaa da naas karaaya. and guruji bows to God, who created kaali to naas the demons.

just by growing hair, u dont get where u need to get to. but it is a gift from guruji to us. so this is the siple answer. in taksaal maryadha, it is said that those who are with shaven heads are said to come in a re-incarntion of a stone. cuz it has no hair. SGGS says rom rom ravya har naam.meaning that with the rom we need to meditate on god. in japji sahib, gurji says to us basically that to make all hairs on our body, a tongue so we can say vaheguru/ sing the praises of god with all those newly created tongue. the hair. andit is defo possible.. our guru has given us a tool (the body) that once it is in puran saroop with all the hair unshorn, we can, IN 1 SECOND, do the praise of god, 'fifty billion, billion' times! the buddists are exactly like the sikhs. they reached good spiritual levels, but mainly dharam khand. cuza the just keep their good deciplind and way of life. they realised that hair has >an effect< on spirituality. but they saw this effecet as a detriment/ hinderance. our gurus saw this as YET another tool to help us to get to god.. there is no one else like our guru.. who call themselves as they do. and dasmesh pita says... >> bilaa kesh hech, ast jumale nishaan<< <BR style="mso-special-character: line-break"><BR style="mso-special-character: line-break">meaning without kesh, all the other nishaanis are pointless........(because you have no grounding for understanding what sikhi is.. or where it starts from or what guru says about rom rom simran.... so keeping youself handcuffed (by wearing a kara) to what you dont believe in or lisen to, is jumala! .. im jus pointing this out as a side note) dhan dasmesh jis writings. in bhai gurdaasji rehetnama, it says that >rom rom achar so lehehu<. rom/rorm etc.. means hair. <this tuk means for us to understand each letter of dhan guru granth sahib maha raaaj as the guru 's hair. ......................... we are to aim to anhad vaj bani/naam. if we are not fit enough to keep the rehet of 'puran saroop', then how are we going to anhad vuj bani? and thern onward to merge into guruji himself ey jimmy? we need to build our house >>completely<< (so no hair removal whatsoever basically) so guruji can come inside us to dwell in. >mohan ghr avo<. ho can we eve do this benti if our house is not even built. and then not tidy.also as a side thing, ppl hu eat meat, it can be taken that they do chitte of blood on the walls of the house ie. the body, our body. so how an tey even bein to do any kinda benti? they need to keep the rehet first. puran rehet. and, since ppl hu cut hair 'go against god' for cutting the 'mool' that god gave them (which can be taken as them saying that they know beter than god) , it cannot be expected for the full fruits of heaven/god to be attained. lastly, the way i inteprate japji sahibs, >dharam khand ka eho dharam<, is that, >those people that have nothing but a good dharam, they will reach to the first 'level' of heaven..< but thats just my understanding. however, some people think that if they just keep a good karam, then they are sorted. they fail to take into account their past lives.. there is now proof of past lives existing. all those bad deeds that were done, could have been washed if naam was done (with all the heart of oneself). then one may have been saved from the next life, or at least will have les karam to bhorg in the next life.... LASTLY, WHEn you are dead, you leave this life in the puran saroop that god gave you. and as how you were intended. also, cutting hair an be taken a the want of the mun. when we need to move away from what our mun wants, and then to become niichat. i.e. want-less. also, its easy to get into maya with the physial looks aspect. move away from ourselves. comeunder the sharan of guruji. simple as.. gurfateh

this shabad explains how somones mun dances infront of guru for goodness, then its ok.. >naach, re mun, gur ke aagai< and then at the same time, we are to understand that if we do it in the world of maya, i.e. pointlessly, then its crap. .............................................. gUjrI mhlw 3 Gru 1 goojaree mehalaa 3 ghar 1 Goojaree, Third Mehl, First House: <> siqgur pRswid ] ik oankaar sathigur prasaadh | One Universal Creator God. By The Grace Of The True Guru: inriq krI iehu mnu ncweI ] nirath karee eihu man nachaaee | I dance, and make this mind dance as well. gur prswdI Awpu gvweI ] gur parasaadhee aap gavaaee | By Guru's Grace, I eliminate my self-conceit. icqu iQru rwKY so mukiq hovY jo ieCI soeI Plu pweI ]1] chith thir raakhai so mukath hovai jo eishee soee fal paaee |1| One who keeps his consciousness focused on the Lord is liberated; he obtains the fruits of his desires. ||1|| nwcu ry mn gur kY AwgY ] naach rae man gur kai aagai | So dance, O mind, before your Guru. gur kY BwxY nwcih qw suKu pwvih AMqy jm Bau BwgY ] rhwau ] gur kai bhaanai naachehi thaa sukh paavehi anthae jam bho bhaagai | rehaao | If you dance according to the Guru's Will, you shall obtain peace, and in the end, the fear of death shall leave you. ||Pause|| Awip ncwey so Bgqu khIAY Awpxw ipAwru Awip lwey ] aap nachaaeae so bhagath keheeai aapanaa piaar aap laaeae | One whom the Lord Himself causes to dance, is called a devotee. He Himself links us to His Love. Awpy gwvY Awip suxwvY iesu mn AMDy kau mwrig pwey ]2] aapae gaavai aap sunaavai eis man andhae ko maarag paaeae |2| He Himself sings, He Himself listens, and He puts this blind mind on the right path. ||2|| Anidnu nwcY skiq invwrY isv Gir nId n hoeI ] anadhin naachai sakath nivaarai siv ghar needh n hoee | One who dances night and day, and banishes Shakti's Maya, enters the House of the Lord Shiva, where there is no sleep. skqI Gir jgqu sUqw nwcY twpY Avro gwvY mnmuiK Bgiq n hoeI ]3] sakathee ghar jagath soothaa naachai ttaapai avaro gaavai manamukh bhagath n hoee |3| The world is asleep in Maya, the house of Shakti; it dances, jumps and sings in duality. The self-willed manmukh has no devotion. ||3|| suir nr ivriq piK krmI nwcy muin jn igAwn bIcwrI ] sur nar virath pakh karamee naachae mun jan giaan beechaaree | The angels, mortals, renunciates, ritualists, silent sages and beings of spiritual wisdom dance. isD swiDk ilv lwgI nwcy ijn gurmuiK buiD vIcwrI ]4] sidh saadhik liv laagee naachae jin guramukh budh veechaaree |4| The Siddhas and seekers, lovingly focused on the Lord, dance, as do the Gurmukhs, whose minds dwell in reflective meditation. ||4|| KMf bRhmMf qRY gux nwcy ijn lwgI hir ilv qumwrI ] khandd brehamandd thrai gun naachae jin laagee har liv thumaaree | The planets and solar systems dance in the three qualities, as do those who bear love for You, Lord. jIA jMq sBy hI nwcy nwcih KwxI cwrI ]5] jeea janth sabhae hee naachae naachehi khaanee chaaree |5| The beings and creatures all dance, and the four sources of creation dance. ||5|| jo quDu Bwvih syeI nwcih ijn gurmuiK sbid ilv lwey ] jo thudh bhaavehi saeee naachehi jin guramukh sabadh liv laaeae | They alone dance, who are pleasing to You, and who, as Gurmukhs, embrace love for the Word of the Shabad. sy Bgq sy qqu igAwnI ijn kau hukmu mnwey ]6] sae bhagath sae thath giaanee jin ko hukam manaaeae |6| They are devotees, with the essence of spiritual wisdom, who obey the Hukam of His Command. ||6|| eyhw Bgiq scy isau ilv lwgY ibnu syvw Bgiq n hoeI ] eaehaa bhagath sachae sio liv laagai bin saevaa bhagath n hoee | This is devotional worship, that one loves the True Lord; without service, one cannot be a devotee. jIvqu mrY qw sbdu bIcwrY qw scu pwvY koeI ]7] jeevath marai thaa sabadh beechaarai thaa sach paavai koee |7| If one remains dead while yet alive, he reflects upon the Shabad, and then, he obtains the True Lord. ||7|| mwieAw kY AriQ bhuqu lok nwcy ko ivrlw qqu bIcwrI ] maaeiaa kai arath bahuth lok naachae ko viralaa thath beechaaree | So many people dance for the sake of Maya; how rare are those who contemplate reality. gur prswdI soeI jnu pwey ijn kau ik®pw qumwrI ]8] gur parasaadhee soee jan paaeae jin ko kirapaa thumaaree |8| By Guru's Grace, that humble being obtains You, Lord, upon whom You show Mercy. ||8|| ieku dmu swcw vIsrY sw vylw ibrQw jwie ] eik dham saachaa veesarai saa vaelaa birathaa jaae | If I forget the True Lord, even for an instant, that time passes in vain. swih swih sdw smwlIAY Awpy bKsy kry rjwie ]9] saahi saahi sadhaa samaaleeai aapae bakhasae karae rajaae |9| With each and every breath, constantly remember the Lord; He Himself shall forgive you, according to His Will. ||9|| syeI nwcih jo quDu Bwvih ij gurmuiK sbdu vIcwrI ] saeee naachehi jo thudh bhaavehi j guramukh sabadh veechaaree | They alone dance, who are pleasing to Your Will, and who, as Gurmukhs, contemplate the Word of the Shabad. khu nwnk sy shj suKu pwvih ijn kau ndir qumwrI ]10]1]6] kahu naanak sae sehaj sukh paavehi jin ko nadhar thumaaree |10|1|6| Says Nanak, they alone find celestial peace, whom You bless with Your Grace. ||10||1||6|| 　 SO, with this vid, to me it seems she wants to get rich from this. but at the same time, she is bringing goodness to ppl. its a bit unorthadox, but i kinda like it. but, its a lot of show, and it aint gona give peace to the mind if she (satnaam kaur) jus does it how she is doing it.. gurfateh!

yea, there myt have been two others.. but i know for sure there was one other.. there was a story that one singh said to some ppl that ikhs of the guru can fight withou their heads, but thn the ppl dint believe them. then the singh was about to cut his head off to show then that gursikhs can live without their heads. but the ppl stopped him i think. but this episode may be a differnt one as im thinking of recent (possibly within the age of photographic) history, where there was another guy who did actually fight without his head.. iv been told before at least twice but cannot remember!.. hence my plea of help :angeljump:

there was a person that fought headless after baba deep singh ji.. who was it?

>>>>naam tera tuhi chavar dhulaare<<<< thus, the chavar is more than a simple fly repellent! the chattar and the takhat is also for bhav khandana. Guru ji needs no seva done for him. we need his seva for ourselves. we see the beauty of a darbaar. we get a beautiful feeling. therefore, fear and all worries get eradicated. us moorakhs need to see it with worldly eyes. climbing the stages give one further understanding into the nature of the beauty of the guru. this is y its beyond words to describe.

if the thaal is in the clouds, and the chaur is done by the air, then both are in the same catagory. its either both or none. to me, im quite indiffernt to the thaal. and re: bachan from sant, i personally believe that it is a general statment to not do thaal as that carries the most simmilarity to hindus. and ppl just basically get confussed. so to me, this is why i believe that the vaachan bout the thaal has been passed. but to me, gagan mehe thaal, and... pavan chavaro kare are both as per each other.. they in the same boat, as per bani. so thas good nuf for me . kjsimghhyd, i dont see the major problem (apart from the 'ritual' argument) y its such a bother that ppl ow to the jot. there is a whole thing bout bowing. i think its dasmeshpita that said that those who dont bow at the bhorg of a paat or what have you, they dont get the kirpa. so, this whole thing bout the killing of fear through these practices should be ok hence the practices surrounding these 'items' are also ok, premise to that the practices are not ritualisic. so it doesnt reely matter if the ppl bow to the jot as well as guruji to help with their sharda/khandana. another argument that can be formulated from this type of thinking is that, guruji is byaapak. so y go gurdwara to help with your sharda?... this is clearly wrong. an answer to this may be to get sangat. but then, mun di sangat is the so called hardest sangat and most rewarding. this is true, but using said logic gives rise to other quite absurd conclusions. so it is ok to 'bow' to jot for the right reason. we go gurdwara for shara, we revere the jot and chaur sahib and samagree and (debatable) thaal . and so, we are NO ONE to stand in the way of another persons sharda. if total sharda in a stone can yield god, then we should understand that sharda is a most powerful tool. ( i forget if this is bhagat kabeer or sheish fareed bani : / ) and, lighting a jot is a most massively huge thing to do. its all bout doing aarti of akaal purakh through bhav khandana. but then, naam tero aarti :waheguru:

basiclly, it depends on the mind state of the person. if u see somethng and lust after it, like, .. as some say 'hot and bothered' by seeing pics and other things, you feel a little push in the stomach area/ get hot n cold flushes and the heatbeat going faster. thas kaam tryna get one over you. kaam and krodh are proper brothers. e.g. if kaam is high, and one gets denied their wishes of kaam, they get pist off. i.e. one gets angry. and vica versa. one is angry, and they get offered xes or whatever, they will not be angry anymore, but be engrossed with lust. these are the rivers of fire cuz u cant win either way. some great ppl can see the most lustful pics of people etc, and no kaam is stirred within them. they feel nothing bad at all, ther is no need to look away or to look forward towards these things as they have become indifferent to lust.. they have their lust so much in check that their surroundings or what they see, does not affect them. this is what it means to be (or rather another way of loking at) the light of the world in the darkness of the world ( i.e. gur-jot). walk into a brotheal/ see nude pics (by accident obviously e.g. billbords), a random girl walking down the street, and one should not be affected. they should be able to see past physicality. so called bad ppl are the opposite to this. they see a fully cloathed person, and start their lustful thoughts in the street in daylight. they become entranced. do a test, go to town, and see a nice looking gal, and watch around her how men start to behave. likewise vica versa as well. lastly, have a think about this.. one's mother/cuzin/sister/friend/etc is a girl and, one could be talking to her online. it depends on whether the person thinks lustfull thoughts towards her or not, which decides if the act is a kaam-ful act or not. so basiclly it depends. gurfateh.

gurfateh! technically, we should not do the jot, the chaur sahib, the nihang type aarti as in the thaal thing, or even the flowers and perfume, but we do.. y? guru ji says, that the very air itself is the chavar sahib of the guru, the stars and light sources in the sky are the jort, so wos the point of us lot doing our little jort? - kaisee aarti hoe! but then guru ji says, bhav khandana teri aarti. the very reason why we DO the chaur sahib, lite the jort, and do the thaal and flowers n purfume, is so that within our mun, when we do these things/ see these things, the pureness of fear, is Murdered. ''bhav khandana''. and upon this murder, this eradication, anhad shabad comes to vaj within our mun. god needs no seva done of himself. the clouds are his thaal, the totaly crazy star systems and binary star systems that have been created by Him, are for Him. the entire universe, does his seva. we need not light our lil minor jot. but, we light it for ourselves to remind us what things are. to help us meet him (god). we need all the help to finish off our own demons and to anhad vaj shabad to met god. so his is basic reason y we keep this in gurdaras.. guru ji has infinite eyes, yet he has none, he has infinite moorat (forms), but no forms at all, he has thousands of limbs, yet none at all, he has no smell, yethe has an infinite number of smells, ... this is how it goes! (iv chalat mohi!) and then sabh mehe jot, jot hai soi tis te chanan sabh mehi chaanan hoi .. within everyone is his jort. and through gur-sakhi (gurbachan) the light of god becomes pargat on earth through the vessel of that nar (human). and this is the sucha aarti that god himself has put within that human. i.e. kill fear, start anhad shabad, get given the jort of god, then it becomes pargat. .. btw, v few sants have everbeen given the jot of god, and even fewer ahve been given the hukam to make it pargat within this universe. so few that it can be counted on the hand. lastly, this pauri says, ... for this reason, the concentration on gurcharan (the feet of God) is kept. and it is asked for. the pure amirt is thusasked for because of this means. thas basically it get connected :pluggedin: it is also maryada to keep coal burning with samagree every 2 hours as well.. and its just started to rain how beautiful bhav khandana teri arti! :fight: :shoot: baras ghaana nera mun bheena!!!!

http://www.sikhsangat.com/index.php?/topic/55079-manglacharan-puran-aka-sarbloh-granth/ this the one!!! thanks meeee!!! :D :D :mushroombounce: :bouncybouncy: :trophy:

can someone help me find a post on this website? the lines are at the end of the granth what somone had posted here and i cant fnd it!! help! a translation wud go like, ' and now i have completed the composition of the ustat of devis' thanks to anyone hu can help hme find this post on this site i always have trouble searching this site ! :s

thas beautiful setting. a gurdwara is only such, because of guru ji is in there, else it would not b a guruwara. prakaash used to be done like this in the olden days. in the forest/mountains. those were the days... its good so long as no random naked pplz g running accross the beach!

so the word 'teri' is 'teri' and not 'tera' because of the word rachna and not because of the word waheguru? thanks..

Hey all, On 23rd March DMU, University of Leicester and University of Loughborough Sikh soc will be bringing you with 2011 KEERTAN DARBAR! This will be your opportunity to enjoy a relaxed evening of soothing melodious keertan done by the youth and our special guests (top secret ) This is an open event, so please spread the word. Other nearby universities such as Nottingham Trent and University of Nottingham will also be attending.. A jam packed evening, one DEFINATELY not to be missed; and of course Langar (free food) will be served throughout the event. Hope to see you there... *>23rd March 6-10pm *>At Guru Nanak Gurdwara, **Holy Bones, **LE1 4L J ** please note- this gurdwara is ONLY 5-10mins walk away from DMU campus** Any queries, please feel free to get in touch: - Sukhpreet Kaur -07516111644