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Who did this interview, intrigued by the answer. We already have a Gurmantar, why give credence to another?

Q. Although I already have a mantra, would you like to give me one of your choice to be used for simran? 
A. Were you initiated into the mantra?

Q. Yes, by a female mystic called Ammachi a year and half ago.

A. In that case holy initiation once is enough, and it's better to stick with the first one because initiation is a very sacred thing, and also because there's no difference since the shakti (life force/energy) via all the differing initiations from diverse spiritual paths comes from always the same source. The words of the mantra are irrelevant, the essential invisible thing is the shakti that was transferred and that is put into motion every time you recite it silently within.

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I don't think he is giving credence to others (one over another) but rather he is pointing towards source of all. Substratum of all experience, everything- Sat(Eternal) Gur(Chit-Consciousness) Parsad (Bliss).

Here is sant mani singh ji talking about similar topic:

source: http://www.akalbungasahib.com/babaji.html under God

He went on to say “Why have we invented so many names for God? There must be a certain reason, because God cannot be named, a name can easily be changed, but God remains the same. So why has God been addressed? Because there are moments when you would like to scream out your inner feelings to God in sheer joy. Some name is needed. Muslim Sufis invented ninety-nine names of God that are so beautiful, but why not a hundred? Ninety-nine looks a bit incomplete. There is a certain reason the hundredth name is kept silent and that is the true name of God, which of course can’t be uttered. That is why Guru Nanak said ‘Satnam’. Your name is thee truth. But in reality you can’t utter it because it will lose its’ beauty. It remains un-uttered at the deepest core of the heart. What is God’s true name? Nobody knows that all the names are man’s creation. The true name of God is the existence that surrounds you.”

How can one call Him by all His names? The wise give him names according to His manifestations – Jap Sahib, Guru Gobind Singh Ji He goes on saying. “those kind (the irreligious) of people haven’t known anything of spiritual experience. They’ve never felt any presence of God. The only way to receive God is to drop all your searching and seeking. The real question is recognition, not search, and the only way to know God is to live God.”

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On 24/01/2018 at 1:57 AM, DarshaPyasi1984 said:

http://gursikhijivan.blogspot.ca/2011/04/q-with-sant-darshan-singh-dhakki.html

P.S I should be studying for exam tomorrow but I am doing stuff like this.

P.S a beanti- can sangat do ardas for me to do good on exams coming this week.

If you're being tortured on a red hot plate, you Do feel the pain because it's there to be discovered.you just don't attach yourself to it, applying the psychology that it's just a khel and that it's All just God Himself. 

The baba is wrong there. I didn't read past that bit. 

People shouldn't just Claim Truth like that and mislead others, it's the Blind leading the Blind. 

 

The Gurus experienced this pain, and serve as an inspiration to All of us who experience pain in our lives, how to react to that hukam and Karam, in Truth Acceptance of Hukam and Karam. 

His Will is sweet to us, we receive Karam as it is deserved to us. 

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4 hours ago, N30S1NGH said:

I don't think he is giving credence to others (one over another) but rather he is pointing towards source of all. Substratum of all experience, everything- Sat(Eternal) Gur(Chit-Consciousness) Parsad (Bliss).

Here is sant mani singh ji talking about similar topic:

source: http://www.akalbungasahib.com/babaji.html under God

He went on to say “Why have we invented so many names for God? There must be a certain reason, because God cannot be named, a name can easily be changed, but God remains the same. So why has God been addressed? Because there are moments when you would like to scream out your inner feelings to God in sheer joy. Some name is needed. Muslim Sufis invented ninety-nine names of God that are so beautiful, but why not a hundred? Ninety-nine looks a bit incomplete. There is a certain reason the hundredth name is kept silent and that is the true name of God, which of course can’t be uttered. That is why Guru Nanak said ‘Satnam’. Your name is thee truth. But in reality you can’t utter it because it will lose its’ beauty. It remains un-uttered at the deepest core of the heart. What is God’s true name? Nobody knows that all the names are man’s creation. The true name of God is the existence that surrounds you.”

How can one call Him by all His names? The wise give him names according to His manifestations – Jap Sahib, Guru Gobind Singh Ji He goes on saying. “those kind (the irreligious) of people haven’t known anything of spiritual experience. They’ve never felt any presence of God. The only way to receive God is to drop all your searching and seeking. The real question is recognition, not search, and the only way to know God is to live God.”

They state 'The words of the mantra are irrelevant'. Do they mean for aam janta or anyone following Dharam other than Sikhi. Sikhs have Gurmantar, then why focus on Kirtam nam. Is Gurmantar superior or more complete than these?

In the following pangti is Guru Sahib referencing the myriad names?

ਬਲਿਹਾਰੀ ਜਾਉ ਜੇਤੇ ਤੇਰੇ ਨਾਵ ਹੈ ॥੪॥੨॥

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34 minutes ago, InderjitS said:

They state 'The words of the mantra are irrelevant'. Do they mean for aam janta or anyone following Dharam other than Sikhi. Sikhs have Gurmantar, then why focus on Kirtam nam. Is Gurmantar superior or more complete than these?

In the following pangti is Guru Sahib referencing the myriad names?

ਬਲਿਹਾਰੀ ਜਾਉ ਜੇਤੇ ਤੇਰੇ ਨਾਵ ਹੈ ॥੪॥੨॥

He is speaking from Absolute point of view- pure aware being-Bhramgyan where there is no object or subject its beyond sargun-shabad-dhun. Gurbani also talks about this::

ੴ ਸਤਿਨਾਮੁ ਕਰਤਾ ਪੁਰਖੁ ਗੁਰਪ੍ਰਸਾਦਿ ॥
ੴ सतिनामु करता पुरखु गुरप्रसादि ॥
Ik▫oaʼnkār saṯnām karṯā purakẖ gurparsāḏ.
One Universal Creator God. Truth Is The Name. Creative Being Personified. By Guru's Grace:

ਬਾਵਨ ਅਛਰ ਲੋਕ ਤ੍ਰੈ ਸਭੁ ਕਛੁ ਇਨ ਹੀ ਮਾਹਿ ॥
बावन अछर लोक त्रै सभु कछु इन ही माहि ॥
Bāvan acẖẖar lok ṯarai sabẖ kacẖẖ in hī māhi.
Through these fifty-two letters, the three worlds and all things are described.

ਏ ਅਖਰ ਖਿਰਿ ਜਾਹਿਗੇ ਓਇ ਅਖਰ ਇਨ ਮਹਿ ਨਾਹਿ ॥੧॥
ए अखर खिरि जाहिगे ओइ अखर इन महि नाहि ॥१॥
Ė akẖar kẖir jāhige o▫e akẖar in mėh nāhi. ||1||
These letters shall perish; they cannot describe the Imperishable Lord. ||1||

ਜਹਾ ਬੋਲ ਤਹ ਅਛਰ ਆਵਾ ॥
जहा बोल तह अछर आवा ॥
Jahā bol ṯah acẖẖar āvā.
Wherever there is speech, there are letters.

ਜਹ ਅਬੋਲ ਤਹ ਮਨੁ ਨ ਰਹਾਵਾ ॥
जह अबोल तह मनु न रहावा ॥
Jah abol ṯah man na rahāvā.
Where there is no speech, there, the mind rests on nothing.

ਬੋਲ ਅਬੋਲ ਮਧਿ ਹੈ ਸੋਈ ॥
बोल अबोल मधि है सोई ॥
Bol abol maḏẖ hai so▫ī.
He is in both speech and silence.

ਜਸ ਓਹੁ ਹੈ ਤਸ ਲਖੈ ਨ ਕੋਈ ॥੨॥
जस ओहु है तस लखै न कोई ॥२॥
Jas oh hai ṯas lakẖai na ko▫ī. ||2||
No one can know Him as He is. ||2||

ਅਲਹ ਲਹਉ ਤਉ ਕਿਆ ਕਹਉ ਕਹਉ ਤ ਕੋ ਉਪਕਾਰ ॥
अलह लहउ तउ किआ कहउ कहउ त को उपकार ॥
Alah laha▫o ṯa▫o ki▫ā kaha▫o kaha▫o ṯa ko upkār.
If I come to know the Lord, what can I say; what good does it do to speak?

ਬਟਕ ਬੀਜ ਮਹਿ ਰਵਿ ਰਹਿਓ ਜਾ ਕੋ ਤੀਨਿ ਲੋਕ ਬਿਸਥਾਰ ॥੩॥
बटक बीज महि रवि रहिओ जा को तीनि लोक बिसथार ॥३॥
Batak bīj mėh rav rahi▫o jā ko ṯīn lok bisthār. ||3||
He is contained in the seed of the banyan-tree, and yet, His expanse spreads across the three worlds. ||3||

 

 

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2 minutes ago, N30S1NGH said:

He is speaking from Absolute point of view- pure aware being-Bhramgyan where there is no object or subject its beyond sargun-shabad-dhun. Gurbani also talks about this::

ੴ ਸਤਿਨਾਮੁ ਕਰਤਾ ਪੁਰਖੁ ਗੁਰਪ੍ਰਸਾਦਿ ॥
ੴ सतिनामु करता पुरखु गुरप्रसादि ॥
Ik▫oaʼnkār saṯnām karṯā purakẖ gurparsāḏ.
One Universal Creator God. Truth Is The Name. Creative Being Personified. By Guru's Grace:

ਬਾਵਨ ਅਛਰ ਲੋਕ ਤ੍ਰੈ ਸਭੁ ਕਛੁ ਇਨ ਹੀ ਮਾਹਿ ॥
बावन अछर लोक त्रै सभु कछु इन ही माहि ॥
Bāvan acẖẖar lok ṯarai sabẖ kacẖẖ in hī māhi.
Through these fifty-two letters, the three worlds and all things are described.

ਏ ਅਖਰ ਖਿਰਿ ਜਾਹਿਗੇ ਓਇ ਅਖਰ ਇਨ ਮਹਿ ਨਾਹਿ ॥੧॥
ए अखर खिरि जाहिगे ओइ अखर इन महि नाहि ॥१॥
Ė akẖar kẖir jāhige o▫e akẖar in mėh nāhi. ||1||
These letters shall perish; they cannot describe the Imperishable Lord. ||1||

ਜਹਾ ਬੋਲ ਤਹ ਅਛਰ ਆਵਾ ॥
जहा बोल तह अछर आवा ॥
Jahā bol ṯah acẖẖar āvā.
Wherever there is speech, there are letters.

ਜਹ ਅਬੋਲ ਤਹ ਮਨੁ ਨ ਰਹਾਵਾ ॥
जह अबोल तह मनु न रहावा ॥
Jah abol ṯah man na rahāvā.
Where there is no speech, there, the mind rests on nothing.

ਬੋਲ ਅਬੋਲ ਮਧਿ ਹੈ ਸੋਈ ॥
बोल अबोल मधि है सोई ॥
Bol abol maḏẖ hai so▫ī.
He is in both speech and silence.

ਜਸ ਓਹੁ ਹੈ ਤਸ ਲਖੈ ਨ ਕੋਈ ॥੨॥
जस ओहु है तस लखै न कोई ॥२॥
Jas oh hai ṯas lakẖai na ko▫ī. ||2||
No one can know Him as He is. ||2||

ਅਲਹ ਲਹਉ ਤਉ ਕਿਆ ਕਹਉ ਕਹਉ ਤ ਕੋ ਉਪਕਾਰ ॥
अलह लहउ तउ किआ कहउ कहउ त को उपकार ॥
Alah laha▫o ṯa▫o ki▫ā kaha▫o kaha▫o ṯa ko upkār.
If I come to know the Lord, what can I say; what good does it do to speak?

ਬਟਕ ਬੀਜ ਮਹਿ ਰਵਿ ਰਹਿਓ ਜਾ ਕੋ ਤੀਨਿ ਲੋਕ ਬਿਸਥਾਰ ॥੩॥
बटक बीज महि रवि रहिओ जा को तीनि लोक बिसथार ॥३॥
Batak bīj mėh rav rahi▫o jā ko ṯīn lok bisthār. ||3||
He is contained in the seed of the banyan-tree, and yet, His expanse spreads across the three worlds. ||3||

 

 

Ok that's fine for someone who has reached this avastha, but for an ordinary person to suggest there is no difference in Mantar seems to confuse matters, we have to walk before running right?

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Here is another great shabad from absolute view point:

ਦ੍ਰਿਸਟਿਮਾਨ ਸਭੁ ਬਿਨਸੀਐ ਕਿਆ ਲਗਹਿ ਗਵਾਰ ॥੨॥ द्रिसटिमान सभु बिनसीऐ किआ लगहि गवार ॥२॥
Ḏaristimān sabẖ binsī▫ai ki▫ā lagėh gavār. ||2||
All that is seen shall perish. Why are you attached to it, you fool? ||2||

 

---

ਰਾਗੁ ਸੂਹੀ ਮਹਲਾ ੫ ਘਰੁ ੧
रागु सूही महला ५ घरु १
Rāg sūhī mėhlā 5 gẖar 1
Raag Soohee, Fifth Mehl, First House:
 
ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥
ੴ सतिगुर प्रसादि ॥
Ik▫oaʼnkār saṯgur parsāḏ.
One Universal Creator God. By The Grace Of The True Guru:
 
ਬਾਜੀਗਰਿ ਜੈਸੇ ਬਾਜੀ ਪਾਈ ॥
बाजीगरि जैसे बाजी पाई ॥
Bājīgar jaise bājī pā▫ī.
The actor stages the play,
 
ਨਾਨਾ ਰੂਪ ਭੇਖ ਦਿਖਲਾਈ ॥
नाना रूप भेख दिखलाई ॥
Nānā rūp bẖekẖ ḏikẖlā▫ī.
playing the many characters in different costumes;
 
ਸਾਂਗੁ ਉਤਾਰਿ ਥੰਮ੍ਹ੍ਹਿਓ ਪਾਸਾਰਾ ॥
सांगु उतारि थम्हिओ पासारा ॥
Sāʼng uṯār thamiĥa▫o pāsārā.
but when the play ends, he takes off the costumes,
 
ਤਬ ਏਕੋ ਏਕੰਕਾਰਾ ॥੧॥
तब एको एकंकारा ॥१॥
Ŧab eko ekankārā. ||1||
and then he is one, and only one. ||1||

 
ਕਵਨ ਰੂਪ ਦ੍ਰਿਸਟਿਓ ਬਿਨਸਾਇਓ ॥
कवन रूप द्रिसटिओ बिनसाइओ ॥
Kavan rūp ḏaristi▫o binsā▫i▫o.
How many forms and images appeared and disappeared?
 
ਕਤਹਿ ਗਇਓ ਉਹੁ ਕਤ ਤੇ ਆਇਓ ॥੧॥ ਰਹਾਉ ॥
कतहि गइओ उहु कत ते आइओ ॥१॥ रहाउ ॥
Kaṯėh ga▫i▫o uho kaṯ ṯe ā▫i▫o. ||1|| rahā▫o.
Where have they gone? Where did they come from? ||1||Pause||

 
ਜਲ ਤੇ ਊਠਹਿ ਅਨਿਕ ਤਰੰਗਾ ॥
जल ते ऊठहि अनिक तरंगा ॥
Jal ṯe ūṯẖėh anik ṯarangā.
Countless waves rise up from the water.
 
ਕਨਿਕ ਭੂਖਨ ਕੀਨੇ ਬਹੁ ਰੰਗਾ ॥
कनिक भूखन कीने बहु रंगा ॥
Kanik bẖūkẖan kīne baho rangā.
Jewels and ornaments of many different forms are fashioned from gold.
 
ਬੀਜੁ ਬੀਜਿ ਦੇਖਿਓ ਬਹੁ ਪਰਕਾਰਾ ॥
बीजु बीजि देखिओ बहु परकारा ॥
Bīj bīj ḏekẖi▫o baho parkārā.
I have seen seeds of all kinds being planted -
 
ਫਲ ਪਾਕੇ ਤੇ ਏਕੰਕਾਰਾ ॥੨॥
फल पाके ते एकंकारा ॥२॥
Fal pāke ṯe ekankārā. ||2||
when the fruit ripens, the seeds appear in the same form as the original. ||2||
 
ਸਹਸ ਘਟਾ ਮਹਿ ਏਕੁ ਆਕਾਸੁ ॥
सहस घटा महि एकु आकासु ॥
Sahas gẖatā mėh ek ākās.
The one sky is reflected in thousands of water jugs,
 
ਘਟ ਫੂਟੇ ਤੇ ਓਹੀ ਪ੍ਰਗਾਸੁ ॥
घट फूटे ते ओही प्रगासु ॥
Gẖat fūte ṯe ohī pargās.
but when the jugs are broken, only the sky remains.

 
ਭਰਮ ਲੋਭ ਮੋਹ ਮਾਇਆ ਵਿਕਾਰ ॥
भरम लोभ मोह माइआ विकार ॥
Bẖaram lobẖ moh mā▫i▫ā vikār.
Doubt comes from greed, emotional attachment and the corruption of Maya.
 
ਭ੍ਰਮ ਛੂਟੇ ਤੇ ਏਕੰਕਾਰ ॥੩॥
भ्रम छूटे ते एकंकार ॥३॥
Bẖaram cẖẖūte ṯe ekankār. ||3||
Freed from doubt, one realizes the One Lord alone. ||3||
 
ਓਹੁ ਅਬਿਨਾਸੀ ਬਿਨਸਤ ਨਾਹੀ ॥
ओहु अबिनासी बिनसत नाही ॥
Oh abẖināsī binsaṯ nāhī.
He is imperishable; He will never pass away.
 
ਨਾ ਕੋ ਆਵੈ ਨਾ ਕੋ ਜਾਹੀ ॥
ना को आवै ना को जाही ॥
Nā ko āvai nā ko jāhī.
He does not come, and He does not go.
 
ਗੁਰਿ ਪੂਰੈ ਹਉਮੈ ਮਲੁ ਧੋਈ ॥
गुरि पूरै हउमै मलु धोई ॥
Gur pūrai ha▫umai mal ḏẖo▫ī.
The Perfect Guru has washed away the filth of ego.
 
ਕਹੁ ਨਾਨਕ ਮੇਰੀ ਪਰਮ ਗਤਿ ਹੋਈ ॥੪॥੧॥
कहु नानक मेरी परम गति होई ॥४॥१॥
Kaho Nānak merī param gaṯ ho▫ī. ||4||1||
Says Nanak, I have obtained the supreme status. ||4||1||

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Just now, InderjitS said:

Ok that's fine for someone who has reached this avastha, but for an ordinary person to suggest there is no difference in Mantar seems to confuse matters, we have to walk before running right?

Understood but everyone has bibek buddhi/soul- has that potential for atam updesh and to wake up, its addressed to bibek inside hoping there is paradigm shift and absorption of ultimate reality.

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2 minutes ago, N30S1NGH said:

Understood but everyone has bibek buddhi/soul- has that potential for atam updesh and to wake up, its addressed to bibek inside hoping there is paradigm shift and absorption of ultimate reality.

I suppose what can happen is when talking to a Mahapurash they do kirpa through nadar and also due to previous good karams this state can apply.

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30 minutes ago, N30S1NGH said:

If this regular buddhist monk/saint cannot feel pain during meditation while being burnt alive, just just imagine true Satguru of all three world, would he feel pain? NO WAY.!!

 

Can you imagine, the Sikhs with Sri Guru Tegh Bahadur Ji didnt feel pain, how can they themselves! It's missionary talk as they cannot see past scientific blinkers.

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