alias

is there any bani that is specific to this most pavitar asthaan of our sikh dharam? ther is pavan mai pavan samaya .... that is guru argan dev ji bani. is there any more bani that has come as a direct result from this asthaan? or kavitas or anyhting please!... i reely need to know this. many thanks to anyone who posts and helps. gurfteh!

pritham oangkaar tim kaha, so dhun poor jagat mo raha where is this bani tuk from? many thanks.. fateh

oh, and regarding the tilak, its a so called "kirpa" if u will... shabad is the true tilak. i tihnk this is in bhatt savayyae. so, if a sant, or saintly person etc has recognised you to have shabad guru in your veins and above your head, they can do tilak and chaur sahib. y? naam and naamee have become one. when the guruship was given to guru angad and guru amardaas etc, tilak was also given to them. (ultimately, its only between guru and guru - guru does their own seva) girls put bindi on for this reason. and the tikka. its all so called symbolism of the lakshanas (lachan, aka marks) that maharaj has given us as past kamaaees. fact is, more naam simran u do, god himself gives you the kirpa. you feel the tilak. you can feel the tikka. just as a chavar sahib, maharaj has given us our own chaur sahib on our heads. so much satkaar god has given us on our heads. FFT, food for thought, number 7 is said to be sacred etc. so if you believe this, then its no coincidence that 7 outta the nine darvaje of body is on our head. so tikka.......> >>bhai gurdaas G vaar gurmuiK inhclu hoie iek min iDAwieAw] guramukh nihachal hoe eik man dhiaaeiaa| The Gurmukh single-mindedly concentrates upon the Lord. mQY itkw lwlu nIswxu suhwieAw] mathai ttikaa laal neesaan suhaaeiaa| The red mark of Love adorns his forehead. pYrI pY gur isK pYrI pwieAw ]5] pairee pai gur sikh pairee paaeiaa |5| Falling on the feet of the Sikhs of the Guru and thus through his own humility, he makes others surrender to his feet.(5) << also in sat and balvand vaar >>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>>. so itkw so bYhxw soeI dIbwxu ] so ttikaa so baihanaa soee dheebaan | The same mark on the forehead, the same throne, and the same Royal Court. ipXU dwdy jyivhw poqw prvwxu ] piyoo dhaadhae jaevihaa pothaa paravaan | Just like the father and grandfather, the son is approved. <<< so this is bhai satta Ji talking about the gurgaddi of Guru amardaas. its the same noor/nizam that gurr naanak dev G and guru angad dev Ji had. tikka is so special, its a secret. but maharaj has given it to us soooo .. well, i cant say cheap, because, well.. maharaj has given it to us for Free. dhan maharaj. :wub22: :respect: :angeljump: :laugh2: :chairspin: :lalala: :swing: :feelingfree: :wub22: fathe

hi there, gurfateH! firstly, im glad there is interest in studying maharaj z bani. secondly, bani cant be disected and understood. it must be meditated on. looking to translations is the wrong way. dasam granth is very deep in the messages that come from there. in guru granth sahib, there are concepts such as, looking at ustat and nindia as the same. and, kacha meeta, and my favorite in guru maharaj bani sggs, 'paap pun doe ek samana'. there are loads of these concepts that will throw you. including, narak surag fir fir avtaar (suggesting heven and hell is also a cycle; meaning we are not to even to go to heaven, which shocks most people). maharaj says, "dhrigant, maat pita sanehang...." basically says, your love for your parents is cursed. these are very deep concepts, but still very easy for us to eventually understand if we take out the time and meditate on the eternal ardaas, which is gurbani. dasam granth is very meditative. and has said to be only for akaal purakh. meaning, its not for the sunsaar. guruship was given to guru granth. >>(however having said that, maharaj is from dhur ('heaven') so anything they write or do or say is also from heaven. so we may go so far as to say guru dasam and guru sarabloh granth. i must highlight and reiterate my initial point that, gurgaddi was given to sri guru granth sahib only. so... keeping all this in hindsight, i still say, i dont have qualms with people calling gurbani guru. whether its from (guru ) dasam or (guru) sarabloh granth. but our guru, is guru granth sahib.)<< so. dasam granth is from maharaj, to maharaj. there is so much shakti in the bani. so eventually we will feel the bani of maharaj. dasam granth. SLG i believe is also maharaj bani. however, i believe it in a slightly different way. in doing research, ive found specific facts to attest to this. NOW, In direct response to your actual question, nihang singhs are .. lets say, slightly different. they eat meat, do bhang etc... and take a heavy view that sikhism has roots in hinduism. sure, some say they dont. but sanatan (sanatan means puratan aka 'old') nihangs do. so this is the first thing in response. second thing, sggs says, the true havan is of our mun. of our body. of our thoughts. of all that we have. in this tuk. qnu mnu kwit kwit sBu ArpI ivic AgnI Awpu jlweI ]4] than man kaatt kaatt sabh arapee vich aganee aap jalaaee |4| I would cut my mind and body apart into pieces, and offer them all to You; I would burn myself in fire. ||4|| hy pRBU! (qyrw drsn krn dI ^wqr jy loV pey qW) mYN Awpxw srIr Awpxw mn k`t k`t ky swrw Bytw kr idAWgw, A`g ivc Awpxy Awp nMU swV (BI) idAWgw [4[ you should *now* be able to see resemblance from anand sahib in nitnem. "sub!!!!! saump" idea is to totally finish yourself in god, in an instant. its beauty like mai bin gur dekhe, neend naaaaaaa avai! all bani is connected. its truly the one message from god himself. people who understand it, will giv other people the knife and the sword and say, go on, kill me now. i wont even stop you.!!!! vaha vaha vaha vaha indeed! so yh.. people so strait to dasam granth and SLG when maharaj is there infronta you. do the ardaas and see maharaj if you wish! this is why, people cannot go to professor level strait away. its in stages. go to guru granth sahib. even pick up and find bani from the tuks/panktiz ive said above. dasam granth, there is sooo much debates etc.. people will get to SLG and get stuck on the first sentance. "namo sri maya". ACTUALLY!ppl will get stuck on the first part. the manglacharan! "sri bhavani ji sahae, sri maya lachmi ji sahae..... etc etc" so my point is, learn concepts and act on then from guru granth sahib. further that with dasam granth, then be amazed by SLG. becaus its somthing else. else, ull just get confused. it took me a long time to understand just the mangla charan or SLG. so a simple thing of havan, shouldnt give you too much cause for concern. not that im suggesting that your faith is shaken or anything etc.. but... easy does it! maharaj says, taaran taran khin maatra ja ko! in one instant, one khin, you will be emancipated/saved/joined with god etcc if you do amal on it. ... and maharaj has not even made it too hard for us to get that nachor from one matra of bani. ___________________________________________ oh, and regarding cows, you need to look at the next line. roughly, maharaj says look at all these as god. aka, "god is in alllll".. people misunderstand sggs in this way. so.. no need to look at SLG just yet if you dont read full pauris to understand meanings. im sure you know of loads of lines in gurbani taken out of context. so.. yh.. heres some food for thought. >> BUim dwnu gaUAw GxI BI AMqir grbu gumwnu ] bhoom dhaan gooaa ghanee bhee anthar garab gumaan | and if I made donations of land and cows-even then, pride and ego would still be within me. << maharaj gives here that cows are so high, just as the land we have. and gives cows this high status and says no matter what i do, pride will still stay in me, EVEN IF COWS AND LAND IS GIVEN AS DAAAN! so!. its a big thing cows. and.. >> kwmDyn hir hir gux gwm ] kaamadhaen har har gun gaam | The Khaamadhayn, the cow of miraculous powers, is the singing of the Glory of the Lord's Name, Har, Har. << so now, forget cows, you got the mother of all cows, the most amazing cows, its got special gift giving desire fulfilling powers. and maharaj says, even this cow is singing gods praises. surely i take it you understand in what voice maharaj says this.. meaning, i assume you get that maharaj is telling people look, this is almighty god. etc. all the cows and land, and desires and everything, does not amount to the glory of god. god is in all. *its not all about cows anyway* if you read all of the above, i hope this helps. thanks gurfateh!

you mean "guru granth darpan?" by prof sahib singh? i cant find it in there. it is in mahan kosh etc under dhunni, and its good because it has all 9. but its not exactly the same as your story format. stories are the same, but told and written differently. but do you know where the stories originated from? who wrote them? so we may read them? some are in persian. but this can be translated. so do you know where all 9 dhunnis stories are? many thanks. fateh.

where was the information from?

the key to understanding my question, and the answer ive given of "love", is to read the question and understand it. im saying, where is the line with delusion and sharda? then i go on to give the distinguishing characteristic between them. and that is love. your failure to understand this, led you to believe i'm saying love is the delusion. nice gurbani shabad btw. next, i talk about dristi. which no one mentions. to username1, generally speaking, i believe that delusion can benefit, as well as harm you, from the perspective of the individual being deluded. killers believe delusions of grandeur and can attain it. its still a delusion. it can benifit you, as well as harm you (in various ways). and sure, you have your guru to carry on. but this can be seen to be a delusion. (though maharaj is akaal!) so, people can be deluded and believe in god and do ritual sacrifice, drink cow pee, hold xyz in the name of god, and still, these kind of people will still believe they are doing the correct thing. however, it is a delusion. and i know plenty of nice people who move away from other people based on their own (the nice person's) personality. so your point of using a secondary means, as in, other people, to gauge whether the primary subject (the individual) is deluded or not. truth should not and does not need a crutch. so y suggest one is needed. many a time, people have walked away from the truth when someone is calmly saying whats needed. does this mean your deluded? never can this be true. "...perhaps your actions alone have driven away people..." so all in all, your post says to me you use a secondary crutch to support something that is basically god himself. you basically provide different means (ways) to look at the final product, but in the context of an opinion that will always be able to be refuted. sharda can never be refuted. (the persona of delusion has similar qualities which is y athiests see people of god as deluded). so there is a clear distinction between opinion and fact. maharaj is fact and can never be refuted. so it only stands to reason, that the reasoning behind the difference between sharda and delusion be as distinct as light and dark p.s. dont see me as making this post of someone who is poking holes at something which cannot be poked (aka maharaj / guru). this is purely a logical debate for the mind. i hope readers see this. gurfateh!

answer is love.. jeebz... love creates truth out of nowhere. hence people believe that love is connecting on a more fundamental intrinsic level to the universe. and only way to love is dristi. so next question, how can one be sure that they are not being delusional regarding dristi?

y no one reply me here

hi, where is this from? gur prataap suraj granth? panth prakash? pracheen panth prakash? mahan kosh? many thanks bro!

The question is self explanatory. One can say, i can loose everyone, but iv got my guru. where is the distinguishing line between delusion and sharda? dhan guru gurfateh

No replies. . :.

ive only found these taraz's linked to the vaar asa ki vaar. An outline of the story of Asaraja (meaning the king named As) is given below. As (pronounced 'Us') was a son of Raja Sarang in ancient times. His step-mother-the King's second wife-fell in love with him but he refused her advances. The lady out of spite blamed him of incest. Raja Sarang ordered his execution at the insistence of his wife. He told his minister to carry out the order of execution of As. The minister was a wise man. He took As to a jungle and ordered the executioner to cut one hand of As a proof of his death. After cutting his hand, they left him in the jungle. A party of traders soon passed through the jungle and heard the cries of As. They atteneded to his wound and took him to a neighbouring country. They sold him as a slave to a washerman. As had lost his hand and was called As the cripple (Tunda-As). He was given the duty of loading a bull with dirty clothes and bringing back the washed clothes to his master-the washerman. Unfortunately the king of the town died suddenly, without leaving any heir. The ministers decided that the man who passed through the city gates first the next morning, would be crowned as King. As usual Tunda-As who went out early morning with his bullock to the rivulet (outside the city) with his load of dirty clothes, happened to be the first man to pass through the city gate. He was crowned and called Tunda Asraja (King Asa the cripple). Soon thereafter the crops failed on account of drought. Asaraja had bought a lot of grain in advance to feed his people. Raja Sarang-the father of Asraja-had two other sons who were given to hunting and pleasure. Raja Sarang felt the effects of famine and sent his minister to buy grain from the neighbouring country. The minister came to Asaraja's town for purchase of grain and met him and recognised him. Asraja gave the minister a lot opf grain free. Raja Sarang come to know of the generosity of Asraja. He also became aware of the bad character of his second wife. He called Asraja to his palace and desired to pass on the crown to him instead of to his senior son. Sardul the senior prince decided to claim the kingdom. With the help of his maternal uncle Sultan Rai, he waged war against Raja Sarang and Asaraja. The court-poet composed a // to be sung in a particular dhuni (tune) in praise of King Asraja who was s symbol of the victory of virtue over vice. This // became very poplar and inspirational. Guru Arjan found a great resemblance between the five-lined pauris of Guru Nanak's Asa-di-// and the // of Tunda-Asaraja and prescribed the tune of the latter for the singing of the former.

Does anyone have absolutely anything on all the stories and lessons and morals that maharaj tells us that comes from the dhuni in which a vaar should be sung? there is "Sikandar Biraham ki // ki dhuni" amongst many others. i have searched long and hard, far and wide! i cant find these stories in my research. and there is a deficiency. so, the way i was told vaar and dhuni works is there used to be well known stories everywhere in the pinds and towns and shaeers that all used to talk abut and pass down (in an ideal world). and this is just like the raja is described in tunde asraja. so when maharaj came and gave us bani, the morals of these stories were incorporated in maharaj bani. so, the lesson learnt from each story-dhuni, should be held in heart and then understanding and beauty will follow. obviously maharaj bani is second to none etc. so please does anyone know of the full stories? or where they may be from? because all my research trails have dried up. many thanks gurfateh p.s. ive oredy done a search. didnt come up with anything much. fateh!

^^ these last four lines are in chundi charitar. they are not part of bharam kavich. these "last four lines" are in the bani called chundi charitter. so basically, inside this bani called chundi charriter (in sri dasam granth sahib), there is mentioned a bani called bharam kavich. the bani bharam kavich is a separate bani. so its not incomplete, its just a pauri from a different bani.

it means if u come under the sharan (shelter) of god then god (mahakaal) will save u. there has never been any other than god himself that has come into existence, god himself has made everything. if we worship such an awesome power and do this daily (all day every day - and make this our rehet) then you (all of us / 'you' personally - tin par) then... you will gain that hand of god and god himself saves you.

the pose directly above this one, is a lol post. shunned because he has cut hair.. diseases.. eyeliner and cloathes... fmj.

i jus say, jina vi kar hunda. - gives a "im trying" hint. and its tre, whether its a lil or a lot! comparig it to a bank balance can indicate u have a positive... tbh, its a mind game with yourself. some jus say, "what u think".. then they jus agree :Por say, thaonu kidda pa ya!

^^ what waz the q!! gona bug me now..

: / this is a forum.. where 'debates' happen. no one is doing jhagra bro. and the shabad is on aobut the 5 choor, not the punj piyaare :..!?

^ how the ******** have i convinced ppl of doing this.?... fact is that if you dont believe in righthandedness from the punj, thats what u shud do. i aint saying become this n that.. if you cant tell this, then y even post. all those tha dont belive in righthandedness, wear your kara on left, and kirpaan on right had side. instead of accusing, and ridiculing, y not ask your punj for the sake of debate. and @singh559, if you get mixed up between what you say (aobut taking a picture) and what i say (about reading), then be worrid about yoself.

well wear your kara, and kirpaan on the opposite sides then. and, dont put your right leg in the kashera first then! plus, READ ma original post first... (if you havent done so already - humbly).

bout right hand, ive already said that >>>>>>>>>>>>>>>>> i accept that since there is a lack of evidence on my part, both of our 'theories' are euqally valid.. but, i do refuse to believe that our punj piyaare cannot tell the difference between culture and rehet. <<<<<<<<<<<<< tradition of the amrit sunchaar has beenpassed down unbroken-ly. and right over left is blatently practiced. it is bhramanic, hence "daanat dachan", but hey.. unbroken amrit sunchaar tradition. this is a valid type of proof. i dont like righthandedness as i'm a lefty. but the amit rehet is heavily "righthanded" backed. as i said, kachera, kirpaan, kara. hand which u supposed to put on topa which hand.. you cant jst say o its bhramanic so its crap.. thats no argument at all to put forward..

^^... err... dhan dhan guru raamdaas gur..??

its best if its not used as background music. =/ best if u concentrate on nitnem. but, its good that u do it either way.