Sat1176

FYI

I think Amritdhari's carrying kirpans are not allowed into Drayton Manor. They are offered a substitute necklace with mini kakars.

I was asked by security if I was carrying a dagger before security screening.

http://www.thesecretpsychiatrist.com/single-post/2017/06/02/DISCRIMINATION-AT-DRAYTON-MANOR-AT-CHILDS-BIRTHDAY-PARTY

7 minutes ago, MisterrSingh said:

If you can keep your pagri when all about you
Are losing theirs and blaming it on Shockwave...

Excuse me! Think your getting the wrong end of the stick. Take a chill pill bro. Was an innocent post and heads up. I don't want it to happen to anyone else because they were not aware. It is a big embarrassment to come off a ride without your pagg. I'm sure their are loads of dastar wearing Sikhs who have been on it and come off with their paggs still intact. 

4 hours ago, Big_Tera said:

act you age. what are you doing on one of those things in the first place. lol

Lol, very true.

was the last one on my to do list. Think I've been traumatised. Game over

1 minute ago, BhForce said:

What style of turban were you sporting?

Kenyan

It's back online!

I'm sure it will be back up soon. It has gone down for a few weeks before in the past.

Please watch and listen to the the first few videos.

Rinkuji:

Yesterday I got to go and watch Nanak Shah Fakir at one of the few cinemas still showing it. First of all I was real disappointed that there were only a few people in the theatre and came up with numerous reasons as to why this could be the case. Was it due to boycott, protests, fear of intimidation by groups/individuals or were the majority of Sikhs just against the concept of portraying Guru ji on the big screen?

Not to be disturbed by the lack of attendance I watched the movie anxiously amongst all the hype and controversy we had heard and seen. First of all I am no historian nor do I profess have great knowledge of intricate details, names of people, places with whom Guru ji came into contact with yet I do remember some of the basic Saakhis and the morals of the story to be taken away of the incidents that have been told to us from Sri Guru Nanak Dev’s Jis teachings.

Over the two hour plus duration of the film the viewer is given what I would call very short tasters of some of the sakhis from Sri Guru Nanak Dev ji’s life. Most of the incidents narrated and shown leave you feeling somewhat short changed, once they move on to the next scene, and that it was not to the depth that one might have heard in 1 – 2 hour kirtan, katha session where only a single story could take that much time to narrate. Did they try too hard to put too much in such a short space of time, cramming too many sakhis leaving out some of the spiritual gyan that should be imparted in the message. Most certainly one clearly realises that the life and teachings of Sri Guru Nanak Dev ji cannot be portrayed in only 2 hours and you are left wanting more and for the film to never end.

It is very easy to sit here and criticise the film saying they didn’t do this or they did that differently but I do have to commend the makers of the film for what they have made. I have to give credit and due praise for shooting of the movie because it is absolutely captured stunningly given various limitations and something you would expect from Hollywood films. It certainly doesn’t come across as being low budget like some other dharmic movies I have seen. Makes you feel proud that some Sikh with the time and budget was able to put together a film like this. Some of the scenes in the movie leave you feeling so drawn in like being there with Guru ji which hits you in the depths of the chest and the love that built up for the founder of our faith over they years just hurts and wants to bust out with the longing for that magical darshan/vision and sheer presence even though it is only a movie. It is a joyous spiritual / emotional moment that one very infrequently experiences.

Making the film from the perspective of Mardana was a great idea and showing an actual body frame at times and giving Guru ji a voice gave the film some depth to Guru ji’s character and feeling which is cannot be gained with static cartoons or artwork like previous dharmic movies. Whilst I felt they tried to keep Guru ji’s dialog to a minimum where possible I would have preferred a lot more even if limited to seeing the back or other body portion.

I did however feel that the movie lacked some deep spiritual gyan in terms of bhagti or naam simran. Plenty a time I heard the mentioning of kirat karo and vand kay chakko but never once did I hear naam japo. The movie somewhat depicted an image that Guru ji’s primary teachings were only on these tenants and there was a lack of focus on the preaching on the remembrance of Waheguru somewhat. Yes sure there were mentions of remember the Upar Wala/One Above but that did not come clearly across from his vast teachings. This core teaching I would have wished more emphasis was given upon.

Without saying too much about the film and spoiling it for others I would say, not a bad effort at all and I am really pleased I got to see it even if it wasn’t perfect. Then again nothing ever will and can be produced which will come close or complete to the vast spiritual gyan and impression that Guru ji left us with.

Dhan Guru Nanak Dev Ji!

Even if they edit and re-release the film I doubt cinemas here will be willing to show it again. Thanks for ruining it for the rest of us who did want to watch it!

http://www.expressandstar.com/news/2015/04/21/hundreds-evacuated-from-wolverhampton-cinema-after-film-protest/

Make sure you don't pull on you hair especially when you turn up the lar at the back. If you do then after some time it can become very painful.

Have you tried without the patka?

The word samadhi is frequently used by Patanjali’s system of yoga for the highest state of tranquility. But according to the Himalayan custom the various methods which are used for consciously casting off the body are also called samadhi. Among themselves yogis and sages usually use this word in the sense of “He has taken maha-samadhi,” meaning “He has cast off his body.”

This way of casting off the body is one of the ways which many ancients accepted willingly, but there are various other ways of doing this. One is called jal-samadhi, and is done inside the deep waters of the rivers of the Himalayas by retaining the breath. Sthal-samadhi is done by sitting in an accomplished posture and consciously opening the fontanelle. The techniques of dying which are used by yogis are very methodical, painless, and conscious. This is unusual in the Western world, but not in the Himalayas. It is not like committing suicide, but is an exact process or way of leaving that body which is no longer an instrument for enlightenment. Such a body is considered to be a burden—an obstacle which might obstruct the journey of the dying man when he goes through his vast unconscious reservoir of memories. Only those who are not competent in higher techniques and not self-reliant on their yoga willpower and control accept the normal methods of dying, which are definitely inferior to the yoga methods.

There is another very rare way of casting off the body. By meditating on the solar plexus the actual internal flame of fire burns the body in a fraction of a second, and everything is reduced to ashes. This knowledge was imparted by Yama, the king of death, to his beloved disciple Nachiketa in the Kathopanishad. All over the world instances of spontaneous combustion are often heard about, and people wonder about such occurrences. But the ancient scriptures, such as Mahakala Nidhi, explain this method

systematically.

Birth and death are two events in life which are considered to be very minor according to the yogis and sages of the Himalayas. Modern men tried their best to discover the mystery of birth; they did so, and can now prepare for that pleasurable event. But for lack of a real philosophy behind life they do not understand or know the techniques of dying, and thus cannot prepare themselves. For a yogi, death is a habit of the body and a change like other changes that occur in the process of growth.

Kaam is one of those double edged swords. On one side it is stated :

do not ever associate with sexual desire or anger. (SSGS 343)

kaam krodhh sang kabahu n behahu

However Kaam is also one of the 4 treasures (char padarath)

Righteous faith, wealth, sexual , success and salvation (mokh); the Lord bestows these four blessings.
Dharam arath ar kaam mokh mukat padaarath naath.
One who has such pre-ordained destiny upon his forehead, O Nanak, has all his desires fulfilled.
sagal manorath poori-aa naanak likhi-aa maath. (SGGS 927)

In the Sadh Sangat, the company of the Holy, I worship and adore the Lord, the infinite treasure. He does not hesitate to bless me with Dharmic faith, wealth, sexual success and liberation.

sadhsang aradhna har nidh apar. dharam arth ar kaam mokh dete nahi baar.

Here is tonight's Kirtan simran session.

https://soundcloud.com/satwant8/20140912-veer-manpreet-singh

Shabads:

thaakur jaa simaraa thoon thaahee

O Lord Master, wherever I remember You, there I find You.

http://www.sikhitothemax.com/page.asp?ShabadID=1854

bahuthae faer peae kirapan ko, ab kishh kirapaa keejai

I was wretched; I wandered through so many cycles of reincarnation. Now, Lord, please bless me with Your Grace.

http://www.sikhitothemax.com/page.asp?ShabadID=2542

I believe there is a fine line between falling asleep due to boredom and the body falling into a sleep like state but the consciousness is still awake and alert doing simran. Try doing the jaap out aloud for a while to combat sleep.

Maybe these two pangti's will help point you in the right direction.

Ang 322 - Sri Guru Arjan Dev Ji

Those who chant the Lord`s Name with their tongues and hear it with their ears are saved, O my friend.

rasnaa uchrai har sarvanee sunai so uDhrai mitaa.

Ang 19 - Sri Guru Nanak Dev ji.

O mind, swim across, by focusing your consciousness on the Shabad.

man ray sabad tarahu chit laa-ay.

wjk wjkf

can non amrit dharis do naam jap and recieve the same benifits as an amrit dhari? or do you have to take amrit? im not saying this because i dont wanna take amrit, im just saying is, me doing naam japna before taking amrit a 'waste' ? and if not can you become jot vich jot wiothout taking amrit?-just curious

wjkk wjkf

Naam jaap is never a waste!!! You carry on jaaping and don't let anyone stop or discourage you. Partake in Amrit when your ready.

Which sadhu do you suggest we do the sangat of so they impart this naam on us?

Why don't you enlighten us Balbir Singh ji and tell us what you believe is the answer is to your own questions.

You obviously will not agree with Harsharan's response anyway so why not just give your own opinion and let the sangat who are reading decide whether they agree with your views or not. Trying to push your personal understanding and view by constantly asking questions is not beneficial to anyone and on the contrary it's rather annoying to put it politely. I for one really don't get what your trying to imply or what you believe or for that matter where you intended to take topic with this consistent approach.

Your obviously are very staunch in your views but fail to explain what they really are because judging from your constant barrage of questions you don't agree with what most Sikhs believe. So come on put something more substantial on the table rather than ????????????????

Pray Truth for all and say Sat Sree Akaal,

Dear all,

True Guru's Vaaks are not riddles to solve.

True Guru's Vaaks are experiences of solved riddles.

Balbir Singh

Interesting read:

Hidden Wisdom

If the anhad shabad is so ubiquitous (seeming to be everywhere), why have I never heard of it? The first and most obvious reason we have already touched upon. People are reluctant to discuss private conceptions which they do not consider part of everyone else's normal reality.

The Anhad shabad is one of those personal events that many experience but few people speak of it. Other reasons why information about the anhad is so well hidden may surprise you.

Even seasoned teachers of mystic practices are often not familiar with anhad techniques. Most, even if they are aware of the anhad presence, are not aware of its significance.

Hidden from Plain Sight

I once worked with a revered yoga teacher. Various ringing and buzzing noises plagued one of her students while practicing breathing meditations. The yoga teacher herself had experienced the same phenomenon. Eventually, she was referred to me. She was amazed that she was not familiar with nada yoga even after decades of in-depth yoga studies.

I showed her a book Fundamentals of Yoga, which was already familiar to her. She was fascinated when I pointed to a discussion of the anhad. The true nature of the topic had not been previously apparent to her. She was even more impressed when she read through the passages with new awareness of the sound. The author cited the sound current, or nada, as the source of all manifestation and the undisputed pathway to enlightenment. Although this yoga teacher had read the book numerous times before, she had not realised the significance of the passages, or they referred to internally audible sounds.

This is a classic example of how information about the anhad is hidden from plain sight. References in the literature are usually brief and obscure by design. An uninitiated reader can pass over these profound statements without realising what is being discussed.

For someone who is not experienced, it is a most abstract topic. Even for those with personal experience, the literature usually hovers nearer to the realm of mystic poetry and rarely makes definitive statements. Often a passage seeks emotional or intuitive response rather than rational clarity, so the language can be highly symbolic.

Knowledge Lives

Modern students of esoteric practices realise that a great deal of guarded knowledge is now being widely disseminated. Even so, information about the anhad is still cloistered (separated from and communicating with the outside world). It has been such a deeply held secret for so long that it is having trouble find its way into the public consciousness.

There are people who know a great deal about the anhad. Many individuals and spiritual schools are committed to its study, but this information is still not part of the public domain.

Bear in mind those communities of spiritual seekers that have guarded their practices involving the anhad sounds consider the naad to be our most direct and intimate connection with the Source of Creation. It is considered the structuring force of the Cosmos, the most sacred of all issues. For some, its profound nature is reason enough to maintain privacy. For others, including myself, that is the very reason why the information should become public at this pivotal time in our evolution.

Both arguments aside, secrecy has been consciously practiced. I see three motives why groups and individuals have done so.

Power The anhad naad is considered by many to be the most potent force available to human beings.

Greed Power corrupts, and many have sought to harness the sound for personal power over others.

Karma Acquiring Karma during ones life IS an important issue in many eastern philosophies. Personal liability for ones actions regarding the omnipotent sound current has played a key role in the history of the naada schools. If the idea of your religion is to eradicate personal energy ties with the manifest world, then interacting with other peoples direct link to the Source of Creation is definitely not to be taken lightly.

Because of the perceived serious nature of the naad by those who have studied it in the past, it has remained largely and occult activity. It has traditionally been taught in a devotional setting, through a student and master relationship, where it has been wrongly perceived that the guru bestowed the anhad on the student.

Unconscious Secrecy

The anhad naad has been guarded throughout human history just as all objects of power have been similarly guarded and coveted. There are, however other reasons why the information available is so inadequate. Some are unintentional. One reason for the deficiency of practical information lies in the methods and philosophies of eastern teaching, which until recently was the main source of information about the sound.

In many eastern esoteric (very unusual and understood or liked by a small number of people, especially those with special knowledge) practices, there is a tremendous emphasis on emulating the teacher. Students learn through a kind of osmosis (the process of gradual or unconscious assimilation of ideas, knowledge, etc.), by emulating their instructors. Lessons are often transferred in a devotional setting, meaning the students devote themselves to the teacher. This ensures the absolute attention and dedication of the pupils.

Devotional teaching formats forge a tremendous bond between student and master, allowing for very intense interactions. These methods also tend to circumvent skeptical review by the student so the student becomes dependent on the teacher. This can lead to stagnation in personal evolution and can be highly unsatisfying to the rational side of the students nature.

I tell my students that they should only give total devotion their inner Self and highest Source. Their highest available guidance on a conscious level may come from a physical teacher, but that will not last long on a good spiritual path. Eventually, students become their own teachers. They establish a clear link between themselves and Source. Inner Silent Knowledge becomes their guide. This has certainly been my experience in my own practice of the anhad sound techniques.

Looked up [gun] in the English version of Mahan Kosh (volume 2 - pg 417).

[gun]

1. attribute :nod: , praise :nod: .

"gun eho horu nahi koi" - asa m 1. 'The Creators attribute is that nothing equals Him'.

2. modest, good-natured, noble

3. three attributes of the material world, virtue, passion, evil (rajagun, tamogun, satogun)

4. temperament nature,

5. rope, thread, string : "gun ke har perove" 'prepare garland with the thread of good qualities'

....

Scholars :read: will want to refer to His 'attributes' and Lovers :wub22: will want to sing His 'praises'/ustat. :bumpbros:

At least they are both talking about the same One! :respect:

parabh kee ustat karahu sant meet.

Do the Praises of God Saint friends.

satsangat meh har ustat hai sang saaDhoo milay pi-aari-aa.

In the Sat Sangat the Lord's Praises are found, in the company of the Saadhoo the Beloved is met. :wink2:

Before some people jump up and down you could also read that line as :

In the Sat Sangat the Lord's Praises are found and the company of the Beloved Saadhoo.

A really beautiful Amrit Vela simran session recording of Veer Manpreet Singh Ji in Nairobi, Kenya on 13th-April-2014

http://soundcloud.com/veermanpreet/amritvela-simran-in-nairobi-kenya-on-13th-april-2014-vaisakhi-celeberation