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Found 7 results

  1. Guest

    a Sikhs goal

    dhan dhan vaheguru satguru sri guru granth sahib ji. A Sikhs goal is to hear, see and meet Vaheguru before death. A Sikhs Duty is to do Simran with each and every breath. We should not only read gurbani, we should and we are supposed to do read it, do vichaar of it, study it, live it, and do Simran to come to the state to hear see and meet Vaheguru. What's mean by "hearing" Vaheguru? Naam=Vahegurus Voice. In the first stadium of the marag, the way to Vaheguru, Naam is the gurmantar ("Vaheguru ") . So Vaheguru spoke, made a sound and then started the establishment of this universe. That sound which Vaheguru made is called Naam. That Naam is everything,is Vahegurus voice, is in each and every living being, and everywhere. And that sound, which was made by Vaheguru can be listened. This is not a theory. It's true . Gurbani says:(search this pankti by yourself Ji) ਸਘਰਬਰਬ ।। ਰਬਕਬਰ ।। Sabhai ghatt raam bolai RAAMA BOLAI raam bina ko bolai re to become a true Khalsa and real Sant we need to reach doing Simran 24/7/365/366. gurbani clearly says Now search please for these panktia in a gurbani search app (for example learn shudh Gurbani or igurbani ) start doing khoj of gurbani and dont stay only reading it. ਅਪਸਸਤ Aath peher salahi srijanhaar tu ਜਸਗਧਮਹਹ ਸਗਗਮਭ jo saas giraas dheae mera har har so gursikh guru man bhavai sas giras means with breathing in and breathing out saas giraas is the first technique of doing naam simran abhyaas. ਭਪਮਦ ਗਮਕੲਤਬ bhaee parapt manukh dehuria gobind miln ki eh teri baria ਅਗਅਜਜਗਨ ਨਸਪਸਸਗਨ antar gur aradhna jihva jap gur nao netri satgur pekhna srawni sunna gur nao come to the state of doing simran antargat , jap the gurmantar with your tongue, see vaheguru with your eyes, and hear Naam (=Vahegurus Voice) with your ears antargat. ਸਸਰਦਪਠ then and only then we will have a place, find a place and get to the place in dargah, nijh ghar sahkhand So there are many Sikhs who do abhyaas, but they do it how they think it's right, they use their own Mat/techniques But a Gurmukh is supposed to leave the own Mat, and only follow gurmat - guru Di mat - Gurbani. why cant/dont we listen to Vahegurus voice currently? because of our thoughts/vichaar/phurne in our minds. the panj chor talk,argue , and trick our mind, they make us forget vaheguru,make us drunk in maya. our mind has to be pure (means to have no phurne/thoughts in mind) to hear naam. forgetting Vaheguru,having thoughts is also a paap. andar di mail kahde naal bandi? = phurnea naal, vichaara nal, te paapaa naal. So how does one do real Abhyaas, naam Simran? Saas giraas is the first technique of doing Simran. Gurbani (search by yourself for thes panktia, do khoj of Gurbani!) : ਸਦਰਸਗ ang 177 simrao din rain saas giraas Saas giraas means with our breaths. Saas =breathing in Giraas=breathing out. When we breath in /or shortly after breathing in we say Wahe. and then while breathing out we say Guru. We are supposed to do Simran with the gurmantar ("Vaheguru") only. Gurbani: ਕਨਗਚ। Kahu nanak gur mantar chitaar. Ang 186 ਸੳਸਕਸਨਗਦ , ਵਗਹਜਹਖ (these panktia are from Bhai Gurdaas Ji) when you do Simran the most IMPORTANT thing is to LISTEN TO YOUR OWN VOICE while speaking the gurmantar. gurbani pankti: ਸਸਰਗਹਧਸ ang 611 reading gurbani is NOT simran. gurbani says: ਪਮਨੳਪਗਜ , ਪਪਥਸਨਅ , ਪਨਭਬਪ। search for these panktia. theres nothing to discuss, as satguru ji clearly varify. read gurbani to learn that giaan and DO VICHAAR of it. Start doing gurbani khoj, look for the way to Vaheguru. Searching panktia is so much fun. Ask these questions to yourself: Where do I wanna go after death? To Vaheguru or back to this world where everything gets worse as we can see day by day everyday? Why I don't do Simran? Why don't I feel vairaag? How can I find Vaheguru? I have become that old, why haven't I seen and met Vaheguru yet? What's my purpose asa Sikh in life? What's my duty? Why don't I ask my guru? Does the sangat I am with, help me to reach my goal? Is that sangat only sangat or is it Satsangat? do Simran to get above the giaan through abhyaas di kmai. While walking that marag do Simran, Satsangat and Seva. Read gurbani to learn/gain the giaan, DO SIMRAN saas giraas to implement the giaan,guru Di mat. Do Simran to fullfil your ACTUAL DUTY asa Sikh. Naam=Vahegurus voice. (The precursor of naam is the Gurmantar) When i any pankti in gurbani theres the word "Shabad" , Baani" "anhat Shabad" or "Naam" they all refer to Vahegurus voice/the sound/sounds which Vaheguru makes, which resides in our hearts. simran= remembering/meditating on Naam through/with the gurmantar., washing your mind, learning how to die while being alive Sangat= group of people Satsangat= being with a gurmukh or in a group where simran is done, where its only talked about how to meet vaheguru and Naam. gurbani pankti about satsangat : ਸਕਜ।। ਜੲਨਵ।। satsangat kaisi jaaniai jithai eko naam vakhaniai. ang 71 gurbani pankti about dying while alive: ਰਰਤਪਜਪਤਜ। raam rattan tab payai jou pehle tajahai sareer . raam rattan =Naam , tajhai sareer = leaving the body. how do you leave the body firstly you need a lot of simran abhyaas, listen to your own voice while doing simran,then you will come to the state where you have NO thoughts/phurne in your mind, then you will fall "asleep" , you must have literally no any kind of thought in your mind, and then, by vahegurus grace, you may llisten to shabad/Naam (Vahegurus Voice) which then lead you to Vaheguru. you first hear and then see Vaheguru (mostly...but everything is in Vahegurus hands, Vaheguru can do and change everything and anything.) gurbani pankti about dying while alive: ਰਰਤਪਜਪਤਜ। raam rattan tab payai jou pehle tajahai sareer . raam rattan =Naam , tajhai sareer = leaving the body. gurmantar-shabad-Naam sikh-gurmukh-bhagat-sant-Khalsa. stages of simran (techniques) : saas giraas, saas saas, rom rom, ajapa jap/antargat. im telling you, your life will definetly change to the good when you start doing simran on routine and regulary basis. there is more to Sikhi than the most sikhs even amritdhaari sikhs, famous katha vachiks know. there is far more than everything we have heard yet. vaheguru. start by doing simran at least 5 minutes a day and slowly slowly increase day by day or weekly as you like. but DO simran. its not what i am telling you, its what Gurbani, our guru tells us to do every single day. these are piecses from more giaan, which vaheguru blessed me with. but these are very important. dont underestimate the things written above. its all true, written in gurbani. through vahegurus grace i got connected with gurmukhs from gurdwara prabh milne ka chao moga, vaheguru taught me this through the roop of gurbani and the gurmukhs. i reccomend to listen to the kathas of gurdwara prabh milne ka chao, visit that gurdwara youll definetly get laha, i also sometimes listen to bhai sukha singh ji uks and basics of sikhi katha. also, what i reccomend is to completely shut off using instagram,snapchat etc.. another tip is, whenever you listen to kathas of anyone, look if the things which are being told in the katha also written in gurbani, does Gurbani verify it? is there a pankti on it? does that katha help me to reach the goal, does it help me increase my simran abhyaas? are the things being told from his/her own mat, manmat or gurmat? do they make sense spiritually? I ask for maafi , if i have written something wrong or hurtful. I will not reply to any replies to this post. Wishing everyone good health,safety, naam di daat and satsangat. Dhan Vaheguru Sahib jio Waheguru ji ka khalsa Vaheguru ji ki Fateh.
  2. I love this bani, for all looking for what Naam, Gurmukh, Shabad Guru is , its all explained.Add to daily reading and understand this bani.
  3. Erudite scholars of the Dasam Granth, and Sri Sarbloh Granth, have concluded that Kali plays an important role in both scriptures. She is a metaphor for associating femininity with the Akal. In this article I hope to highlight the societal, and familial factors which convinced Guru Gobind Singh Ji to utilise Kali in his works. The Dasam Granth residences a plethora of mystical-cum-spiritual metaphors which are fecund spectres of an ubiquitous vision. One such spectre is that of Kali, the dark Goddess. Evolving from a primeval genesis, Kali is presently a household deity amongst the sub-continent's denizens. Possessing a bloody historicity, to rival that of the Mexica pantheon, Kali for the Khalsa is not a reverential deity but a figurative utility for it's femininity. The often bloody historicity of the Khalsa has marginalized it's feminism, in pursuit of a more hyper-masculine monomania. Despite it's Gurus' emphasis on gender equivocalism, the latter principle is found ardently lacking in practice. Even today the pseudo-inter religious governing body, the SGPC, veto's women from performing Kirtan in the cardinal Darbar Sahib. A similar strain is also visible in the collective Sikh psyche of today. Despite acknowledging the existence of a formless God in their ethos, they will still opt for a more patricentric God in an emulation of Semitism. Ironically this is a notion which directly contradicts the feminism invoked in the Dasam Granth. To understand why the Dasam Granth utilises Kali, to showcase femininity, one has to understand the historic milieu orbiting it's creation. Authored by Akali-Nihung Guru Gobind Singh Ji, it was written at a time when the societal segregation of Hinduism was at it's peak, and subsequent Islamic invasions had divided sub-continental society in believer and non-believe. The elite strata, of Hinduism, had escaped the greater Islamic penchant for persecution via allying themselves with the Mughal dynasty. Approving the latter course, the Mughal nucleus had readily allowed the latter a constrained practice of their faith. Summarily the nadir strata of Hinduism now faced two dangers. The orthodox hegemony lead by the fanatical Brahmins, or religious clerics, and the whims of Islamic radicals. Simultaneously the Brahmins restrained the performance and observance of religiosity to themselves and their male hierarchy, whilst forbidding women and the servile classes from emulating them. In the periods which followed the servile classes, and women, were slowly deprived of their deities, until penultimately Kali was left. Kali herself was perceived as being an ostracised deity by the Brahmins. Born during a mythical era of warfare, her figurative symbolism had been lost through the ages until ultimately her figure was defined in numerous modes. For the ostracised layers of Hinduism she represented a sporadic escape, an hearkening to an era where she would manifest and slaughter the malesh (filth) plaguing them. Her persona spoke volumes to the Guru who not only wanted to parent a distinct socio-religious parcel but also uplift the proletariat regardless of the latter's allegiances, associations and beliefs. Decrying her worship, he nonetheless adopted her as a clandestine metaphor for his literary works. Kali's spectral prowess over death was employed by him to depict the maternal aspect of the Akal, or the deathless entity. Simultaneously her ability to consume time was another element which he favoured and aligned with the Akal who fluidly exists over time and it's offshoots. Other factors, which were pivotal, in the Guru's adoption of Kali are found in his own life and hierarchy. Wendy Doniger argues that 'other people's myths' assist one in bettering one's own persona and traits. These 'other myths' provide an anti-inertial, and diverse, balance in one's understanding of one's own life and environment. The Khalsa Gurus' resided during a time when the folklore of Hinduism was a sub-continental phenomena, thus to assist their apostles in understanding their own unique dictums they employed well-recognised and known figures to assist them. His predecessor's anti-inertial devices were not lost on the Guru, who also forwarded the latter tradition. Secondly, despite his masculine attributes and generalship he was also close to feminism himself. His father had been executed by the fanatical Aurangzeb, and he had been left in the care of a mother who had acted as a decisive vizier for him in his early years. His own grandfather, Guru Hargobind Sahib Ji, had also deputed his wife and mother as his regents when he himself was imprisoned by the Mughals. Thus his family had seen a balance between male and female paradigms, a course not lost on him. Thirdly he employed a sublime figure. Kali is not overly beauteous, but nor was her role as an embodiment of warfare. Acknowledging this reality, the Guru added her to his own growing repertoire of literal arsenals. Fourthly Kali, for the Guru, became a stereotypical element of his own war against the contemporaneous polity. The dark, almost devilish, goddess wars against injustice in order to liberate her pantheist brethren. Simultaneously the Guru also uplifted the servile out castes of his milieu and armed them to fight the tyranny inflicted upon them. In Kali he found a kindred spirit and acknowledged this element in his writings. Fourthly the Guru gifted a parental Kali to the embryonic Khalsa. For him the purity of a female was beyond doubt, and the Khalsa too would have to imbue the same spirit in order to wage it's perpetual war against abibek. Conclusively, for the Guru, Kali became an integrative element of his revitalising of society. The fact that he could envision a female wielding a sword depicts the importance of both masculinity and femininity in human society. In the post-Guru era, Khalsa women would foster a strong tradition of warrior-dom and leadership. Mata Bhag Kaur, the Guru-mother's Mata Sahib Kaur and Sundar Kaur, Sada Kaur, Rani Jind Kaur are only few of the names which come to mind when acknowledging the matriarchal aspect of Khalsa historicity. Thus one cane easily summarise that for the Guru, Kali was a multi-faceted deity which he employed for anti-inertial and figurative upliftment. http://tisarpanth.blogspot.co.nz/2014/05/why-kali.html?view=magazine
  4. Guest

    Baba Jaswant Singh Ludhiana

    Today is the Birthday of Baba Jaswant Singh Ludhiana Wale, what can the Sangat share about this Gurmukh?
  5. Wahegurujikakhalsawahegurujikifateh One time Sant Sundar Singh Ji Bhindranwale was taken to hospital with an illness. The Chief Khalsa Divan honorary secretary Dr. Diwan Singh Ji came to the hospital to have darshan of Mahapursh. Dr. Diwan Singh Ji had done darshan of many Brahmgyanis including Sant Baba Shaam Singh JI - the kirtani of Sachkhand Sri Darbar Sahib Ji. After exchanging Fateh with Santji he asked/did a benti to Santji to give a Bachan. Santji simply said I'm ill what Bachan can I possibly give? Santji then asked Dr. Diwan Singh Ji to examine him and begin some treatment. Dr. Diwan Singh Ji then proceeded to narrate an experience from his own life. He said to Santji that every time I switch on my car - from the engine itself I hear 'waheguru waheguru waheguru waheguru waheguru Dhan Guru Nanak Dev Ji waheguru waheguru waheguru waheguru waheguru'. Santji said you have a lot of bakhseesh and kirpa bestowed on you by Guru Sahib. Dr. Diwan Singh Ji then said I've told you about this kirpa now please give a Bachan. Santji smiled and said I will give Bachan but before that you are a doctor, please examine me and treat me. Hearing this Dr. Diwan Singh Ji took out his stethoscope and begin to examine Santji. Everywhere the stethoscope was placed only one thing was heard - Waheguru waheguru waheguru waheguru waheguru. This is the Nishani of a Gursikh. Very loose translation from katha by Giani Ram Singh. How my ears and my stethoscope long to meet a patient like Santji. Wahegurujikakhalsawahegurujikifateh
  6. Waheguru Ji Ka Khalsa Waheguru Ji Ki Fateh!! I had a question I have been thinking about from long. I am just trying to figure out how should you really view people. Like if a person is a manmukh, are you suppose to give the same respect, love that you would give to a Gursikh? Guru Sahib ji says that Sab Gobind Hai, which means each and everything is God. So it makes sense that you have unconditional love for everything (not attachment), even for people who are not amritdharis. But on the other hand, there are so many times written in Dhan Dhan Sri Guru Granth Sahib ji that "Consider a person to be a corpse who does not remember God" or "Don't even look at the faces of people who don't have a Guru". This would mean there is high and low. But how does Guru ji really would want us to see? Sometimes, I would find myself thinking how wrong this person is because they do kurehet or wrong things and feel they are so off path (not in the way of looking down at them, just thinking generally). But sometimes, I think even manmukhs are manmukhs because they are walking of His Will. But how does Guru ji really wants us to see?
  7. How does Gurbani define manmukh, Gurmukh. Are other religions full of manmukhs? What happens to their adherents when they die? Can their prophets be considered as their Gurus?
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