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About sikhreality

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    Kahu Keerath Kal Sehaar Sapath Dheep Majhaar Lehnaa Jagathr Gur Parass Muraar

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  1. Giani Inderjit Singh Ji, student of Sant Gurbachan Singh Ji, does a small 5min katha on this topic here. Be sure to listen, he quotes gurbani backing up his claims. http://www.manglacharan.com/2011/05/vedas-and-gurbani-sakhi-guru-amar-daas.html
  2. http://www.manglacharan.com/2012/09/sarbloh-avatar-giving-updesh-to-indra.html
  3. I shall confess it pains me greatly to read such comments, such is the weakness of my character. Nidar Singh Nihang has dedicated his life to learning this ancient and forgoten art, an art which our Great Guru's and Shaheed's practiced and lived by. An art which gave glory to the name of Singhs of old, their fearlessness was not just a firm belief in Dharam, common among all religious people, but a true knowledge of one's self through Shastarvidiya, the understanding that it brings is deep and only to be understood when experienced. From Gurdev Ji's early years he has trained, dedicating himself to excellence, training more than 12-14 hours daily with a Master who was known for being very heavy handed when teaching, this is no easy feat, in total honestly it is one of the hardest types of tapaysa. I myself have trained with Gurdev Nidar Singh Nihang, and I have spent months with my Gurbani teacher, Sant Giani Inderjit Singh Ji, while both require a great amount of discipline in mental focus and clarity, I find Shastarvidiya to be extremely more difficult because along with mental focus and learning comes the strengthening of the body with training, which usually consists of correctional beatings (blessings) to help teach certain movements. I spent a great deal of time learning from Sant Giani Inderjit Singh Ji, a very traditional sampradyik Giani, who's learning is very much unparalleled amongest the top foremost scholars. Before sitting down with Gurdev Nidar Singh I was skeptical thinking about how Nihungs would/could have a different viewpoint on Gurmat Sidhant when compared to the Nirmala scholars but was astonished about the similarities in viewpoint and metholodgy to understanding Gurbani and other historical scriptures. Gurdev Nidar Singh's knowledge of Gurbani also shocked me, while his martial prowess is known and now ackowledged world wide, with top martial artists in all fields paying respect to Gurdev Ji's skill and knowledge, his intimate understanding of Gurbani is kept secret and close to his heart. It is very easy to slander, swear, demonize and belittle Gurdev Nidar Singh Nihang simiply because of different views held, but I can guarantee you no one will ever match up to his discipline in training, his beautiful and firm character, and his intellect. His mission is only to spread the glory of the Guru's by showing the world the art in which our Guru's and Shaheed's were so great at. The world is now paying attention to Gurdev Ji, and suddently martial artists across the globe are believing the the claims of Sikhs being fercoious and skillfull warriors in the past... With Guru Ji's Kirpa there will be enough students to carry this beautiful art, The Guru's Legacy, forward and one day the Singhs shall reclaim the glory of their great ancestors. Gurfateh - Jvala Singh
  4. TRAGEDY IN WISCONSIN, ACTIONS FOR THE FUTURE Gurfateh I was shocked and saddened to hear of the attack by a mad gunman on a Gurdwara in the USA. I sincerely offer my condolences to the families of all those killed, pray for the speedy recovery and well being of all the injured and applaud the brave police men/women of Wisconsin who finally confronted and stopped the hate-filled fool responsible for the attack. On the day the news of this attack was filtering through I was, by sheer coincidence, teaching traditional Sikh methods of dealing with assailant’s armed with firearms confronting you in the street and in your home. Alas, if the brave Satwant Singh who tried so bravely to tackle the deranged assailant had had these martial skills of his Nihang ancestors, he might be alive today and the assailant subdued and in custody. Let me inform my Sikh brothers and sisters that within the original Sikh martial art, Shastar Vidiya, that I teach, alongside yudh vidiya (traditional combat skills), sava rakhsha (personal self defence), and gao rakhsha (village defence), I teach traditional greh rakhia (home defence) techniques, stratagems and tactics. I also have real world experience of dealing with firearms. Throughout our history, we Sikhs were known for our an incredible array of martial skills. It is a fact that centuries of facing foreign invaders honed our ancestors’ survival skills in these areas. On a recent trip to the USA the world renowned marksman, knife expert and hunter Lyn Thompson of Cold Steel, along with his crew, all of them experienced martial arts masters, had an opportunity to train in and assess Shastar Vidiya. They were basically amazed by its effectiveness and sophistication – click here to see their full assessment. The sad thing is that despite it’s obvious greatness, Shastar Vidiya is gaining more recognition outside the Sikh community than within it. Looking forwards, and noting the hostile climate faced by many Sikh communities in the USA and elsewhere, I plead with you to avail of this opportunity – let me share with you these traditional life saving skills and teachings of Nanak Guru Gobind Singh. For the Khalsa, just as Shabad is Guru, so equally are Shastar. If nothing else, accept this sewa of Shastar Vidiya from me, for this is your inheritance and you must reclaim it. To find out more, please email me via info@nidarsingh.com Gurfateh Das Sadh Sangat Nidar Singh Nihang.
  5. Brahman ? Braham , as in Parbraham brother, I believe you misunderstood me here. So you believe here that it is referring to Mata Gujari Ji? Because Guru Sahib is referring to the 'wife' of the 'Guru' as being Bibek. Anyways, I did not understand your position if you wish to clarify be my guest, if not then so be it. I checked the Baba Teja Singh Ji Nihang Singh (Mehiro pind) Dasam Sri Guru Granth Sahib Ji Steek, and it gives the following meanings for these lines. I will provide the translation of what they said as well in brackets. So just to clarify, the text in italics is the original Gurmukhi gurbani, the line below that is what Baba Teja Singh Ji has wrote, and the english below that is my translation of what Baba Teja SIngh wrote if you cannot understand Punjabi. ਸਰਬ ਕਾਲ ਹੈ ਪਿਤਾ ਅਪਾਰਾ ॥ ਦੇਬਿ ਕਾਲਿਕਾ ਮਾਤ ਹਮਾਰਾ ॥ ਸਾਰਿਆਂ ਸਮਿਆ ਵਿਚ ਹੀ ਤੂੰ ਸਾਡਾ ਪਿਤਾ ਬੇਅੰਤ ਵੱਡਾ ਪਿਤਾ ਹੈ ॥ ਮਹਾਂ ਕਾਲ ਦੀ ਸ਼ਕਤੀ ਕੁਦਰਤ ਦੇਵੀ ਮੇਰੀ ਮਾਤਾ ਹੈ ॥ (In all times you are the Great Father, without limits you are the Great Father. Mahakaal's power [shatki] the Goddess [Devi] is my Mother) ਮਨੂਆ ਗੁਰ ਮੁਰਿ ਮਨਸਾ ਮਾਈ ॥ ਜਿਨ ਮੋ ਕੋ ਸੁਭ ਕ੍ਰਿਆ ਪੜ੍ਹਾਈ ॥੫॥ ਦੂਜਾ ਗੁਰੂ ਮੇਰਾ ਮਨ ਹੀ ਹੈ ਤੇ ਮਨਸਾ ਸੰਬੰਧੀ ਮੇਰੀ ਮਾਈ ਹੈ ਜਿਨਾਂ ਮੈਨੂੰ ਸ਼ੁਭ ਕਰਨ ਲਈ ਸਮਝਾਇਆ ਹੈ ॥ (My second Guru is my very own mind, and [the wife of that Guru] is my intellect, who helps me perform and understand [the meaning] of good actions) - Dasam Sri Guru Granth Sahib Ji Shiromani Steek, Volume 1, page 146, written by Baba Teja Singh Ji Nihung Singh As you can see this does not differ much at all from my interpretation. One thing to note is that Nidar Singh is not the first to talk about the importance of Devi. Like I said before, almost every single historical book written in the 1700s and 1800s mentions the sakhi at Nainadevi. So if you learned anything from this thread, make that last point something that sticks. I am enjoying the discussion brothers, lets please try to keep it respectful. Thank you Regards, Gurfateh
  6. When Guru Gobind SIngh Ji is talking about contemplating the 'Guru', I personally would interpret that as contemplating Braham, The Infinite, and with the wife of Braham [Vivek], Guru Gobind Singh Ji has received the blessings of gyaan [wisdom]. As the Guru writes: ਮੋ ਕੌ ਇਤੀ ਹੁਤੀ ਕਹ ਸੁਧੰ ॥ ਜਸ ਪ੍ਰਭ ਦਈ ਕ੍ਰਿਪਾ ਕਰਿ ਬੁਧੰ ॥ How could I have all this information? The Lord mercifully gave such intellect. and then later writing: ਜਿਹ ਜਿਹ ਬਿਧ ਜਨਮਨ ਸੁਧਿ ਆਈ ॥ ਤਿਮ ਤਿਮ ਕਹੇ ਗਿਰੰਥ ਬਨਾਈ ॥ The way in which I came to know about the births of incarnations, in the same manner, I have rendered them in books. I will have a look at some steeks and get back to you, but yes OnlyFive, this is a very deep portion of Gurbani with many layers. Blessed are those who spend their time reading Guru Gobind Singh Jis bani.
  7. As per my understanding if you have taken the line as second line as literal you have misunderstood the line. Read Rudhar Avatar [a section of Dasam Guru Granth Sahib], specifically the section of Parasnath, where Guru Gobind Singh Ji goes through a war between virtues [guna] and vices [avguna]. In the second line Guru Gobind Singh Ji is saying that Bibek [a discerning intellect] is the wife [feminine trait] is my mother. Bibek however is married to the 'Guru', the highest consciousness, to which Guru Sahib notes as his father. This is not a new thought, this thought has been expounded upon in the story of Parasnaath in Rudhar Avatar, one of the most important passages within Dasam Guru Granth Sahib for understanding Braham Vidiya. Maharaj has provided both sarguna aspects of his parents in Sarbkaal and Mata Kalika, and then gives an internal understanding to who his father and mother are. Beautiful passage, Dhan Guru Gobind Singh Ji Maharaj. Regards, Gurfateh
  8. Care to expand on what the following line means in your interpretation? How does that line clearly show my confusion in the interpretation of the previous line? Thank you, Gurfateh
  9. My interpretation of the line would be as follows: ਸਰਬ ਕਾਲ ਹੈ ਪਿਤਾ ਅਪਾਰਾ ॥ ਦੇਬਿ ਕਾਲਿਕਾ ਮਾਤ ਹਮਾਰਾ ॥ Sarb [All] Kaal [Death] [Pita] Father [Apara] Infinite. [Deb] Dev, meaning Devi, [Kalika] The Fierce Goddess Kali, [Maat] Mother, [Hamara] My/Mine As per my understanding, Guru Gobind Singh Ji is saying that His Father is the Great All-Death Being, who's end is not found. At the start of Bachitar Natak Guru Gobind Singh Ji goes into the Sargun form of Sarbkaal, describing Sarbkaal in a ferocious [bhayanik] form [saroop] Similarity, then Guru Gobind Singh Ji expresses the Sargun feminine form of the Great Ferocious Sarbkaal, which would be Maata Kaalika, which is a form of the Adi Shakti. In Chandi Di Vaar, Kaalika is a form that came from the third eye of Chandi, who herself is a form of the Adi Shakti. It is easy to just look at the forms and words from a Western mentality, but each form of Adi Shakti had a specific imagery to them, iconography attributed to them, which deep meanings layered behind them. It is easy to just look at Gurbani from a skin level, but when going deep into Gurbani we look at the esoteric meanings, in which the etymology of each word has specific signifance. Needless to say this text was clearly written to inspire Bir Ras [warrior spirit], and using forms of Shiv [sarbkaal] and Devi [Kalika/Chandi] to personify certain qualitys of the Infinite help to draw the reader into a certain mindset invoking specific emotions. It is easy to label all terms and references for Devtas/Devis as meaning Akal Purkh, even in Adi Guru Granth Sahib it has been done with English translations, but in doing so we lose out on the flavour of the text. Understanding the etymology of key terms gives us a richer understanding when reading it, and may also give us more insight as to the thoughts of the composer when they composed set peice. If I have offended anyone I apologize, and surely we can continue this discussion respectfully as brothers. Regards, Gurfateh
  10. 'Into The Light', I agree with you that certainly nowadays the Nainadevi Sakhi is not totally accepted amongst Nihangs. I agree they may have different beliefs on that specific topic. Again, to understand Baba Ji's view point one should listen to the katha on the manglacharan.com website. Sorry for the late reply, there have been so many posts and I had a hard time responsing. If you guys could clarifiy and maybe list questions I would be fine to entertain them. Regards, Gurfateh
  11. Personally I don't hold Jarnail Singh to be the absolute authority on Sikhi, in fact even well known members of the old school Taksal, Jatha Bhindran do not hold him such high regard. Talk to Bhagat Ji, Bhai Jaswant Singh Ji from Toronto if you disagree with me on that regard. It is interesting to see that when citing historical granths as references people who do not support the view will contort their own hypothesis of why the writer has written such information, however whenever a favoured Sant says something they do not take the same approach to understand why their favoured preacher is preaching whatever he is preaching. I suppose one favoured Saint can out weight every single historical book we have to date from the 1700s and 1800s... (see Das Gur Katha, Gurbilas, Gur Sobha, Bansavalinama, Mehima Prakash, Pracheen Panth Prakash - unedited by Dhillion, Naveen Panth Prakash, Suraj Prakash Granth etc just to name a few).
  12. Baba Ji does advocate generally for a satoguni vegetarian lifestyle, but understands the historical importance and tradition of Jhatka and the need for Nihung Singhs to do Jhatka. However Babajis belief is that many singhs undertake in this practice without knowing the real purpose or respect because they do not practice the lifestyle of a Nihung, rather they are just doing it to eat meat. They do not train in Shastarvidiya nor do they do Seva for the other Singhs, they do not need the phsyical benefits of meat. Babaji himself is a great Saint and scholar hence why they follow a satoguni lifestyle. Singh559 thank you for your patience and understanding, even if we do not share the exact same beliefs we can discuss explain to each other our point of view with mutual respect. At the moment the owners of Gurmatveechar.com are uploading about 20 gb's of katha of Babaji's from Suraj Prakash Granth. This will take many weeks but the process has begun and you can check weekly for updates. Gurfateh
  13. Singh559 no problem. Excuse my late responses, I am currently very busy. One thing to understand when reading Gurbani is not to look at it from just a few lines. If one is blind, and tries to describe what an elephant is but has only touched its trunk, one would only describe an elephant as only having a trunk. Some wisdom that Mahapursh have gave to me is to look at everything at a whole. The thing about performing sargun pooja is that it has its place within Sikhi but is not the last and final goal/stage. By sarjan pooja I mean everything that is done besides nirguna samadhi. If you want me to clarify please let me know. Practises like Tirath, Tap, Daya, Daan, Santhok etc, they are all done in vain firstly if they are done in ego [see Salok Mahala 9]. In regards to the first line you posted that is true as in the end only nirguna samadhi can let you achieve the highest mukthi merging completely with the Infinite. However these practices are like ladders, to help us climb up to be able to achieve nirguna samadhi. There are many quotes from Gurbani which emphasis doing these practices as well. I have posted one from Sarbloh Granth, but there are also lines talking about performing Tirath, Tap, Sanjam, Daan, Santhok, Daya etc from Gurbani. And in the end, vin gun keetay bhagat na hoe. It may appear contradictory but this is the paradox of the philosophy. Things that are grasped (early, lower learning such as sarguna pooja) must be let go, just like the early steps of a ladder. The only thing that remains in the end of Naam, and that is the goal of all practices, and should be done throughout all practices. A great read regarding this would be Bhavrasamrit or Vivek Pradipika by Tirath Singh Nirmala, both are in english and can be bought here : http://nectpublications.com/products.htm
  14. http://www.manglacharan.com/2010/05/praise-of-devi-passage-from-dasam.html That is the photo you are talking about. That photo was just put up just to illustrate the importance the Devi received in the community 200 years ago. This Granth is dated as early 1800th century, and I took that photo of the Granth myself. Even Guru Gobind Singh Ji refers to the Devi as his mother, ਦੇਬਿ ਕਾਲਿਕਾ ਮਾਤ ਹਮਾਰਾ ॥ - http://www.sridasam.org/dasam?Action=Page&p=174&english=t&id=70043 Aarti was performed traditionally in front of both Adi and Dasam Guru Granth Sahib, this can be seen by Nihungs and Nirmalay, both groups which go back to Guru Gobind Singh Ji. There is ample evidence from historical granths describing this practice. Proof is there above in that Dasam quote that Maharaj respected/worshipped Devi Maa (Adi Shakti). Look in every historical book from the 1700s and 1800s and there is mention of the Havan at Nainadevi. As to whether havans are Gurmat, someone already mentioned that it is mentioned in Bhangus Pracheen Panth Prakash. Check other granths as well and you shall find it being mentioned as well. Read this passage from Sarbloh Granth, which clearly advocates for Havan [Hom]. However, one is to remember that there are many different types of havans. Ones done for battlefield purposes, like in Panth Praksah, where an animal is sacrificed to the Devi Chandi for protection on the battlefield. Other times it can be in the form of langar, where food is prepared for the Singhs or the needy. The latter explanation was given to me by Giani Baba Inderjit Singh Ji when asking him about this passage in Sarbloh Granth. Please read: http://www.manglacharan.com/2010/09/updesh-teaching-to-khalsa-sarbloh.html
  15. I do not think the anti-Dasam groups are gaining because of me, very few people know about me and my site, hum rulte phirtey koi baat na poochdaa. I believe the problem is in not being able to address their concerns properly, not being able to explain the concepts of Adi Shakti and the traditional mindset properly amongest the masses etc.
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