Quwali

[xHarinder_singh]

A person who has got his gurmantar drirh actually knows whats so special with this technique and the akhars of gurmantar and the human breathing. Simran with proper gurmantar drirh that one feels that one can turn the whole world upside down. Thats how I feel after my morning abhiyaas, lol .

[N30S1NGH]

Your disagreement does not make naam drirh false. I did not listen to the file but I know that the way Sikhs in AKJ do simran is the technique to japp gurmantar and there is nothing wrong with that.

I never disagreed with naamdridh, i dont know why you are so hell bent to shove that on my throat. I have disagreement the way simran done in the audio file which you havent listen to it yet but still have audacity to debate for just sake of debating, witch haunt someone who gets scared by your posts.

So the issue here is not Sikhs doing simran but criticizing others for enjoying qwalli. These are two different topics. Once again, distortion of gurmantar and enjoying kirtan vs. qwalli are two different topics. What exactly are you criticizing? The way Sikhs do simran or them opposing others for being mast in qwalli? Distortion is when one changes the way gurmantar is written or believes in a different form. For example, there were some Sikhs who used to believe that “Wahgur” or “Wahguru” was gurmantar. That is what I call distortion. Pronouncing it differently is totally different. I can equally accuse sampardas of distorting Gurbani for pronouncing it differently i.e. Mahalla Panjva instead of Panjva(n). How valid would that be? What happened to your so-called “diversity in the panth” card? I guess it only applies to those who believe in sanatan version. Bottom line, you don’t know how naam drirh is taught in certain jathebandis, never experienced it yourself and do not know how to japp it that way. No one can tell how many people in the file actually took naam drirh and are japing it correctly. So your lack of knowledge about this technique does not validate your argument.

read this word by word:

If you think deeply for second it is related, simran done in audio file above- distoration of vahiguroo in audio is justified by same panthic singhs on this forum (as ranglee avastha waley singh or singhs are in masti) same panthic singhs who are also on this thread call this form of masti an manmat and accuse person dancing on kachi bani(which doesnt make sense because kachi bani is the one when someone writes composition or kavita push that composition as mukh vak of guru sahiban) - source- read uthanka of anand sahib in sant amir singh taksal teeka of sri guru granth sahib ji. Anyway even if you don't agree with that interpertation point still remains in this thread- simran done in audio file above- distoration of vahiguroo is justified by same panthic singhs on this forum (as ranglee avastha waley singh or singhs are in masti) who are also on this thread call this form of masti manmat and accuse person dancing on kachi bani on both instances( audio file of simran and this qwali) directly or indirectly praises towards vahiguroo/allah are sung, only difference one is towards vahiguroo and the other is towards sargun sufi female spiritual teacher(murshid) of person who wrote the lyrics.

This will hopefully shed some more light, this will prove simran done in above audio which bijla singh thinks its naam dridtha is not even close to naam dridtha. This peace is coming straight from akj singhani, she was taught this by akj panj pyares in new zealand:

Naam Simran can be done this way.

Sit down, and close ur eyes and focus on ur trikuti (third eye) the Brow Chakara, and slowly breath in while saying Wahe and exhale saying Guru.

This is called swas swas simran. I was taught to do Naam Simran dis way when i took amrit from an Akhand Kirtani Jatha, the Panj Payray put their hand on ur head and install Naam Simran into u, thus teach u how to do it.

Or u can do naam simran shutting ur eyes, focusing on ur trikuti and singing Waheguru. However u feel like it, cuz the main thing is that u do Naam Simran. You dont really need to have a Gurus pic in ur head cuz u shold jst put ure concentration on hearing Waheguru as u utter it and focus on ur third eye, that way wen u finish, doin Naam simran u will feel dat ur mind becomes nuetral of thoughts and u feel completely relaxed.

If u feel u really need a Gurus pic in ur head den y not jst picture Guru Granth Sahib ji instead. Up to u.

do yourself favor mate, listen to the full file before responding random stuff just for sake of debating.

on a side note if you guys think qwalis are manmat despite of having deep spiritual message, why don't you declare fatwas against bhai nand lal goya poetry dedicated to vahiguroo/ sri guru gobind singh ji maharaj, same level of linguistic is used in bhai nand lal qwalis as well:

http://www.sikhawareness.com/sikhawareness...opic.php?t=7249

[Dharam Yudh]

Naam taught in akj amrit sanchars is different to what you hear people screaming at rehansbhais n stuff, thats all just for show

[Singhstah]

Namstang this isn't about naam dhrir!! If someone else (not slanting towards akj) made the post I did, in all honesty would you bring up smagams? Plus I don't see how you know what I do at rainsabhais, for all you know I may sit quietly at the back of the Darbar.

Anyway, can you seriously say that you see no difference between someone doing what they believe to be from Guroo Sahib and a Qwali? Please take a step back to see what is manmat- what comes from this mind. Qwali is not from Guroo Sahib therefore it is from mind.

Whether or not doing simran in such a manner is right or wrong, it is in no way comparable to going to non-gursikhi places and listening to that which is not from Guroo Sahib. He is basically showing to the world that even after becoming Guroo Sahib's Singh other places give him this much spiritual fulfillment.

How can you possibily put Dhan Dhan Bhai Nand Lal Singh Ji on the same level as any other qwal? It's not about something as basic as choice of language, it's about who it's by and who it's towards. Is it considered under Guroo Nanak Dev Sahib Ji's house or not?

[jassa]

http://www.gurmarag.net/SikhAwareness/Audio/simran.mp3

dont tell me its india ... kirpa karke ehnu UK Canada hi rakho ....

[Matheen]

:o

[N30S1NGH]

Anyway, can you seriously say that you see no difference between someone doing what they believe to be from Guroo Sahib and a Qwali? Please take a step back to see what is manmat- what comes from this mind. Qwali is not from Guroo Sahib therefore it is from mind.

There is a difference between dhur ki bani and qwali, off course there is, who said there isnt? but everything is not as black and white it seems, if listening to dhur ki bani is gurmat which it is, it doesnt make listening to other spiritual songs automatically manmat. You may be grown in gurmat/manmat camps(black and white camps) not everyone here. Sikh Saints have quoted many many times shiyariya from bulleh shah, sarmad, rumi sufi fakirs which does upma of vahiguroo/allah. show me one quote from gurbani where it says- reading/singing lyrics which does upma of vahiguroo allah either in nirgun or sargun form by from someone else kavita or own your kavita/qwali is manmat.

Whether or not doing simran in such a manner is right or wrong, it is in no way comparable to going to non-gursikhi places and listening to that which is not from Guroo Sahib. He is basically showing to the world that even after becoming Guroo Sahib's Singh other places give him this much spiritual fulfillment.

You don't know anything about him? How do you know he is not thinking about guru sahib himself in his masti? guru sahib does not have any gender, akaal purkh jot.

How can you possibily put Dhan Dhan Bhai Nand Lal Singh Ji on the same level as any other qwal? It's not about something as basic as choice of language, it's about who it's by and who it's towards. Is it considered under Guroo Nanak Dev Sahib Ji's house or not?

Bhramgyan is same, upasana is different..qwali written dedicated towards vahiguroo/allah by sufi saints have same elements of anubhav parkash/bhramgyan towards vahiguroo/allah as any sikh saints feeling written on peace of paper whether in form of books/diaries etc.

[Bijla Singh]

We are defending two different points. I have no problem with someone enjoying qwalli. I myself am a big fan of Nusrat. But I think not all qwallis are in line with Gurmat and many contradict Gurmat. Some are totally against Gurmat. I can give many examples but that is not the point of this topic. I defended naam drirh taught in AKJ and few other groups. It is that technique that gets distorted or misused. The technique itself is valid and not against gurmat. I don't think it is distorting gurmantar since you have never tried to japp gurmantar that way. Someone misusing the technique is a whole separate issue. Well, enough ranting for now.

[xHarinder_singh]

I just listened to the "simran" done in that audio file. Proper AKJ singhs DONT DO simran like that. Lots of khuaari has happened in AKJ(just as in any other jatha). Dont u people believe that everything that happenes these days at AKJ smagams is correct. I myself have completely stopped going at any akj smagam due to the stuff thats done there these days.

Bhai Sahib Randhir Singh jee would have taken a stick and beaten the guy in the audio file.

Their smagams these days have become melaas or matrimonial centres. Many people learn kirtan and do that crazy "simran"(as done in the audio file) in the hope that some nri bibi might like them and marry them, hahahahaha.

[Bijla Singh]

I listened to the file and had a good hard laugh. I don't know what to call it but I know it is neither simran nor anywhere close to saas giraas. I have been to many smagams and never saw this being done. This is not the way AKJs do it. He can be mast in it but that is not what I or any AKJ would call simran. He doesn't represent AKJ nor does he reflect the true version of AKJ type kirtan. Thanks for the file; it was really funny.