SAadmin

Waheguruji Ka Khalsa Waheguruji Ki Fateh

The prospect of N30 copying 'society of saints' out page for page over the next year has made me decide that I'm not going to use the internet anymore

so thank you everyone, I've had a nice time on sikhawareness, from the early days of reading death threats, to shaka's outbursts through to guv's inanity. Many many useless but fond memories. All the very best to pyaris Hari and forward-backward. Likewise pheena, gyani niranjna, mahapavitar, etc. Thank you n30 for some truelly inspiring and beautiful plagarism - keep it up, for this is the only forum for serious bhagats in my biased opnion. I will come back to plug some things soon when they get published.

If anyone needs anything please pm me (which I'll check every now and then) or email at tirathsinghnirmala@yahoo.com

all the very best, and shant, bibek and just a smidgen of budhi on all of you

t

why you leaving us veer ji?? did i make any mistake typing chapters from soceity of saints book veer?? i m sorry...reason i m typing from these books- soceity of saints, completely journey to akaal purkh and sahib baba karam singh ji hoti mardan waley is because baba jagjit singh ji blesssed me with this seva. so just trying to fullfill his seva as best i can..you being on the forum really helps a lot..i feel some sort of encouragement.

I am no where knowledgeable than you veer ji when it comes to adhyatamik side of things.. i try to do typing as much i can - so i can bring real adhyatamik stuff as well ...i seriously think having you on sikhawareness..makes worms like me to get inspired and strive for more...to research, read, type spiritual subjects.

everyone is leaving us...first shaka now you..how can we run this forum without you guys?? i don't want this forum to be political because that wasn't our intention when we first started...

i won't force you in your decision but i ll request you as a chota brother- please don't leave us like that...together we shall carry the torch of gyan that all the great saints lit up in their books...we need to bring their stuff online where everyone can benefit from it..we can only try..bakki us vahiguroo di marzi.. ..who knows veer? how many hearts can be changed reading their stuff, their interpatations of gurbani..get attached with vahiguroo... it's a blind seva.. without any boundaries.... !

I feel really wasted right now..your posts are really inspiring for me and for rest of the sangat..so please re-consider your decision.

:cry: :cry:

Self Percept (Atam Updesh)

Why are you so engrossed in worries? Why are you afraid of some one? Who may kill you? The soul is immortal; it neither dies nor takes birth.

The present is here and now, the past is irrecoverable and the future will be good. Don't fret over the past and don't be worried about the future. The present is going on.

Why do you cry? What did you lose? When you were born, what did you bring along, which has been lost? What did you produce which has been perished? It is here that you gained and it is here that you lose. The man comes to; and goes from world, empty handed.

What you own today was not yours yesterday and will not be yours tomorrow. It does not and will not belong to anyone. You consider it your own and rejoice. This happiness of possession leads you to utter grief.

Yours is this world. Start from where you feel to; stay where you desire and wind up where you want to. It has no beginning and no end. You don't fear anyone, but yourself. You are the fright and also the frightened.

Change is the truth of life. What you consider as death is life in reality. In a moment a multi-millionaire is turned pauper. Give up the feeling of possession, great & the mean; differentiation of friend & foe. Then all is yours and you for everyone. Your corporeal being is a product of air, water and fire and it merges into the same leaving behind neither blood nor bones. Still yours existence remains the same. Then ponder over what you are.

Wake up! and become the eternal sons of the Almighty. You are the great and unique manifestation of Nature's power. All the divine powers are possessed by you, like a tree hidden in the seed.

In fact you don't fear anybody; you don't have any worry, suspicion, pain or grief. You are His dear ones. Surrender yourself completely to Him.

Always, remember the "Waheguru" (God) to achieve salvation. Let your life be guided by the saying "Whatever God wills, is good". Be content with the will of God. Remember Him both in pleasure & pain.

Compiled by His Holiness Sant Isher Singh Ji Maharaj

i'm doing my internship now and and am very keen in learning gurbani..so i usually download them while i'm here...once in a while i am tempted to read them at work...but i don't dare because my head is not covered...can i just read them for the sake or learning the meaning.. without covering my head...or its okay if i don't...just for now...i mean when in the mornings and evenings i do cover my head for the prayer...

Yes you can, since you are at work .there is no other way..it's completely justified.

so what happened?? did anyone go?? took pictures??

Please post them

pheena spot on

source: Soceity of Saints by Sant baba Jagjit Singh Ji

The material world and evils which prevent us from Reaching Vahiguroo.

To obtain that satchit anand swaroop Vahiguroo, one should always follow and practice his naam according to what has been explained by Mahapurshs. On reciting naam one obtains brahmgian and becomes free of the cycle of birth and death. There is no end to the material illusion, the oceans water, and in the same way the experience of Mahapurshs. By following teachings of Mahapursh they put you onto reciting naam, and then one can obtain a level where they become one with Vahiguroo. In this way while reiciting his naam, one doesn’t come to know his end. Instead they become one with him. That is the reason why man has come to this earth. There are many ways that mahapursh can choose to meet that God. Within Gurmat the correct is through “Gurmat Gadina” which was started by Guru Nanak and passed on by kalgidhar patshah, the tenth Guru. Those Gurmukhs who follow those rules of that path, with the grace of God they obtain happiness while still on this world.

The happiness which one gets from one’s own spirit cannot be compared to any material gain of his world. The comfort of these material elements last only moment and do not compare to Atma Anand which is gained by obtaining Waheguru. The world is full of happiness obtained from falsity while brahmanand is free of such things. The entire world is involved in vishyanand , happiness from evil things, but those who are servants of God are involved in Brahmanand. They are Brahmgyani and have anand of his bhajan. Only when all the evils within are dead only then one obtains Brahmanand. Vishayanand can be compared to water in a cup which evaporates and disappears. Bhajanand can be compared to those rivers which flow only during rainy season. When it rains those rivers fill but when it stops they dry again. With Bhajanand, when one keeps reciting naam then during that time he is content and within Anand. For the time when he is concentrating on the tenth gate his mind is under control, but as soon as he stops concentrating he starts having his previous feelings and wishes. Brahmanand is like the ocean which remains serious and those obtain it also become the same. They are not affected by anything.

The five evil points are ego, anger, greed, lust and attachment. To get rid of ego, one has to take up politeness; To get rid of anger, take up forgiveness; To get rid of Greed, take up contentment, to get rid of lust once should contemplate on the composition of the human body and conclude it is an impure form composted of the elements. By thinking in such manner one conquers over physical attraction one feels. In the same way attachment, which is love for the material world and relatives, is a false relation we develop. To overcome all these and be saved from them one has to take up true love of the Guru.

The one who yearns to meet God, they become pale in color, and they sight in vain and form their eyes tears always flow. They eat little, remain silent, and cannot sleep. They anticipate that moment when they will meet God. If they find they are not reaching their goal they become distraught and contemplate whey they are failing.

These are the distinct characteristics of those who want to meet God. Those Gurmukhs who fall in love with Waheguru only have that one wish to meet with him. They cannot wait to experience the flood of love from God, and with determination they persist with reciting simran. They break their love with and don’t believe in false consolation of this world. They only walk on the path towards Vahiguroo. Such are those Gurmukhs. If Satguru does kirpa, only then that person start reciting his Naam. While reciting naam those Gurmukhs obtain a very high and pure level.

Shalok page- 1201- Sarang, Fourth Mehl: O my mind, meditate on the fearless lord, who is true, true forever true. He is free of vengeance, the image of the undying, beyond birth, self-existent. O my mind, meditate night and day on the formless, self sustaining lord. ||1 || Pause || For the blessed vision of the lord’ darshan, for the blessed vision of the lord’s darshan, then thirty-three million god,s and million of siddhas, celibates and yogis make their pilgrimages to sacred shrines and rivers, and go on fasts. The service of the humble person is approved, unto whom the lord of the world shows his mercy. ||1|| They alone are the Good saints of the lord, the best and most exalted devotee’s, who are pleasing to their lord. Those who have my lord and master on their side- O Nanak, the lord saves their honor ||2 || || 4|| || 11||

Kalgidhar patshah had said that if one does jaap of the mool mantra 36 times, the Satguru does a great favor upon him. Anceint (puratan) mahapursh would do one lakh and 25 thousand recitations of japji sahib at least once through their life time. Some would put in efforts of reciting 24 per day, others would do 50, 75, 100 and few would do 125 a day, such that each completed and accumulated a total of 1 lakth and 25 thousand japji sahib paths. While reciting bani, light comes within one’s mind and then one becomes immerses in shabad by himself. Later one obtains God, the mater of the infinite point. In Guru Ghar instead of “tapasiya”, seva is asked for and in place of “pranayam” there is simran. Without seva one doesn’t get peace from Antish Karam(n).

Mann, Chit, Budh, Ahankar form Antishkaram, which make us do what we do each day. Mann makes “wishes”, chit does “remembering”, budh makes the “decisions” and ahankar which is “ego” makes others feel lower than one self. Without seva one doesn’t get the feeling of being the lowest of all, and cannot become pure. For this reason seva is necessary. Without the Katha of bani the means to devotion and bhagti are not know. In turn, without simran one cannot control his feeling and restlessness of mind.

In Addition:

Seating and Positioning of SGGS during Path or Katha

In the room of Maharaj one should always sleep on the floor and not at the same level. One should never sit on or against a cushion whilst in the presence of the Guru. While preparing Manji Sahib for Siri Guru Granth Sahib, always place an extra beneath the Guru. The number of sheets under the Granthi Singh should be less than those under the Guru. In the presence of Maharaj the only other sheet that can be laid at any other place is where Kirtan is performed, or under pothiya. One should never sit on the stage where kirtan is performed, or where sangat is sitting and having langar. These are some teaching passed on by Mahapursh.

According to these customs whenever Sant Bhindranvaley Mahapursh sat to listen to Gurbani he would make the Singh reading Gurbani sit on a higher place than the sangat. A sheet would be laid where katha and kirtan would be held, which would be removed immediately once they had been performed. Mahapursh would always sit on a mat along with the rest of the sangat. During katha, the Granthi would sit on the right hand side and Mahapursh would always sit on the left hand side facing the sangat. The order of the fifth Guru is,

Go to Darbar Sahib, bathe, wear clean clothes, and light the holy candle(jot) with butter which you have purchased with your honest earnings. If you go in this way then your seva is fulfilled.

These are some of the rituals of Harmandir Sahib. Everyone while doing patt and while learning it’s meaning should follow these rituals. Who ever follows these rules prescribed by Satguru sache patshah, is blessed with many boons. Mahapursh who do katha parchar should also have certain necessary points within them whilst giving their sermons. They should

a) Present bani sweetly;

Explain meanings in detail according to the interest and level of those who are listening;

c) Be Truthful;

d) Be skilled in preaching;

e) Be able to give correct morals according to katha being given;

f) Know about the history and how other religions are practiced;

g) Have patience;

h) Not be restless;

i) Be easily understood;

j) Be contented with where they stand and with whatever they have achieved;

k) Be a strong believer in their faith and follow what they preach.

The thirteen good attributes for listeners of katha are.

a.) should have devotion;

b.) should be polite;

c.) should have a caring nature;

d.) should have ability to understand meanings explained;

e.) should not be idle or lazy;

f.) should have questions;

g.) should be sweetly spoken;

h.) should have a control over desires;

i.) should have awareness of the purpose of katha;

j.) should be free of cunningness;

k.) should serve lovingly;

l.) should not seek limelight, and should be free of scandals;

m.) and should follow what they have heard in their daily lives.

If a vidvan, the reader of meanings, and a listener have these thirteen habits then one achieves purity in life, and gains all the teachings of knowledge from Mahapursh

Also look at this..explained it beautifully:

Composition of Man

Personality Layers

Kosas – Sheaths (Pancha- kosas)

From ‘Vedanta Treatise’

By Sri A. Parthasarthy

Vedanta Life Institute, Mumbai.

The structure of man can be divided into five material layers enveloping Atman (indwelling soul). Atman is the core of your personality. It is represented by the mystic symbol of AUM (pronounced OM). The five layers of matter are like five

concentric circles around the symbol. They are called sheaths

or KOSAS in Sanskrit. The five sheaths (pancha-kosas) are:

Food sheath (Anna-maya kosa)

Vital-Air sheath (Prana-maya kosa)

Mental sheath (Mana-maya kosa)

Intellectual sheath (Vignana-maya kosa)

Bliss sheath (Ananda-maya kosa)

Food sheath

Food sheath is the physical body. The five organs of perception and the five organs of action are a part of it. It is called food sheath because it is caused by food, maintained by food; and finally ends up as food.

Vital-Air sheath

There are five faculties functioning within you. They correspond to the five physiological functions. They are called the five Pranas. Together they constitute the vital-air sheath. They have been given that name because they are related directly to air you breathe.

Faculty of perception (prana): is the functioning of the five senses as seeing, hearing, smelling, tasting and touching.

Faculty of excretion (apana): throws out, evacuates

excreta of the body such as faeces, urine, sperms, sputum, perspiration etc.

Faculty of digestion (samana): digests food received by the stomach.

Faculty of circulation (vyana); distributes digested food to different parts of the body through blood stream.

Faculty of thought-absorption (udana): takes in fresh knowledge.

These five faculties (pranas) are sharp and clear when you are young. As you get older the pranas lose their strength and vitality. That explains why a ripe old man can hardly see, hear etc. His faculties of excretion, digestion and circulation become very weak. His capacity to absorb and accept new thoughts and ideas is reduced to the bare minimum.

Vital-Air sheath is subtler than food sheath. It controls the food sheath. When your pranas function properly your physical body remains healthy and strong. And when they slacken and work inefficiently the body is adversely affected.

Mental sheath

The mental sheath is the mind. Mind consists of passions and emotions, feelings and impulses. It is full of likes and dislikes. Mental-sheath controls vital-air and food sheaths. For instance, when the mind is disturbed, the physiological functions (pranas) and the physical body are affected.

Intellectual sheath

Intellectual sheath is the intellect. It functions as thinking,

reflecting, reasoning, discriminating, judging, etc. It analyses

and distinguishes between pairs of opposites. It controls the

above three sheaths.

Bliss sheath

Bliss sheath consists of Vasanas alone. When you are in deep sleep i.e. dreamless sleep you are in bliss sheath. When you cross the bliss sheath and move to other sheaths you experience the dream and waking states of consciousness. Vasanas are therefore unmanifest in deep sleep while they are manifest in the form of thought in the dream and actions in the waking state. Consequently you experience mental agitations, be they great or small, as long as you remain in dream and waking states. When however you enter the state of deep sleep all your mental agitations cease and you experience undisturbed peace and bliss. Hence it is that this sheath is called bliss sheath. But the bliss experienced in deep sleep is relative. It is not to be confused with the absolute bliss of Self-realisation.

The five sheaths enumerated above may also be classified under three different headings viz. gross body, subtle body and causal body. Food sheath and the gross portion of vital-air sheath together constitute the gross body. The subtle portion of vital-air sheath combined with mental and intellectual sheaths form the subtle body. While the gross body is made up of gross matter, the subtle body is constituted of passions, desires, emotions, feelings and thoughts. Bliss sheath is the causal body consisting of Vasanas alone.

Your causal body is the storehouse of all your impressions and latent energies in you, all your Vasanas. When this hidden material in the causal body expresses itself as feelings and thoughts it takes the form of your subtle body. The same material works out as perceptions and actions in the gross body. Let the causal body be instilled with the suggestion of health, the subtle body will entertain thoughts of health and the gross body is bound to be healthy. Let the causal body be saturated with the suggestion of godhead, the subtle body will revel in the thought of godhead, the man is bound to be godly. A man is the architect of his own personality inasmuch as it is his own causal body that is responsible for his behaviour, movements and environments.

The substratum of your causal, subtle and gross bodies is

your real Self.

===================================

>>> http://news.bbc.co.uk/1/hi/world/americas/4718793.stm <<<

OPPPS SOOOO sorry.. i mis-typed it :(

Bhai Gurdas Ji has mentioned their names in his 'Vaars'.

Please post the vaars of bhai gurdas ji... explain us morakhs the meaning

Vahiguroo

Sikher, it's same thing both rara sahib and harkhowaley are branches of bhai dya singh samparda

Dhan Dhan Sahib Baba Karam Singh Ji Hoti Mardan waley

wow some amazing pictures dude ..share more :D

I got this from Sant baba Jagjit Singh Ji book- soceity of saints... tsingh can explain where baba ji might have gotten this from.

why can't we cut our hair??..

because we suppose to keep god's gift to us..body is a temple given to us by vahiguroo...we are allowed to decorate it but not allowed alter it in any form or shape. It's signifies naturalism.

after death...where do we go...do we as sikhs believe in the existence of heaven and hell??..or do we either "go back to him" or we reincarnate ??is reincarnation some sort of hell for us and "joining the almighty" considered as heaven??...or there is no such thing as that??

before i fry my brains out to answer that..lol

i think veeer you should search for after heaven/hell/ reincarnation key words put them in search feature..try to run the search ...you will find large number of posts regarding this topic.

if you still find no luck..let me know on this topic..i ll copy and paste for you

why can't we cut our hair??

what does it signify??...i've never cut my hair..partly because of my parents who are both very religious...and partly because i'm used to my long hair and have grown very fond of it...but sometimes when my friends tell me that i have got split ends and should trim it a bit to make it seem neater...i start wondering...why did Guru Gobind Singh Ji tell us not to cut our hair.. ??..wats the story behind this...why the hair...??why??

- Hair has spiritual significane to it. Basically when you meditate there is a stage where each rom(hair) of your body becomes tongue and cries out in Vahiguroo's name. Such state is described in gurbani-

Gurmukh rom rom har dhaievaeye ||

- Keeping unshorn hair/kesh is sign of royality, sovereign and warriorness

- All guru's have kept theier kesh not only that all the prophets including- Jesus sahib, Mohmaamad sahib, Krishan , Ram Chandar Maharaj, Mahatama Buddha all kept their kesh shows it was not just mere fashion to have hair unshorn/uncut has spiritual significance to it.

source: The society of Saints

Rules to Adhere to when path is held.

There are certain rules which need to be followed when Path is held. These are as follows:

1.) At the Gurdwara where Maharaj Ji is kept an essence stick should always be burning;

2.) During the night, by the side of maharaj there should always be a jyot lit;

3.) Flowers should be arranged in the presence of Maharaj and perfumed scent should also be sprayed there;

4) One should avoid talking in the room where Maharaj is placed;

5) No matter what the occasion may be, an Akhand patt should always be accompanied by recitation of Japji sahib and Mool Mantra;

6.) A seat for reciting japji sahib should be on the left hand side of the seat of Maharaj as Japji sahib is written on the left side of the Guru Granth Sahib.

7.) Before a path commences, it is started with Ardas all the pathis should be present;

8.) After doing ardas and taking Mukh Vakh one should start the Akhand patt. It begins with Ikonkar SatNam. One should not ask permission form the sangat to begin as that is not correct.

9) Whilst Akhand patt is being performed, another person should be present to recite Mool Mantar continously. He also serves to make sure the essence stick is burning.

10) If many akhand patts are being recited at the same time and it is not possible to have someone doing japji sahib for each one of them then at least one japji sahib recitation should exist;

11) On any Akhand patt, asa di avar should be performed in the morning, and rehras sahib and kirtan sohila should be recited in the evening.

12) On bhog while ardas is being performed "choor" should always be served over Maharaj. Everybody should listen to ardas while standing and a sikh should do ardas.

13) On bhog of any akhand patt a "rumala" ( set of clothes for Siri Guru Granth Sahib) should be offered;

14) Parsad should be prepared in the beginning middle, and end of any patt. Only in the middle of sehaj patt and for patt performed on someone's death ceremony, parsad is not prepared;

15) Before the beginning and after the end of patt, kirtan should be performed;

16) After bhog, arti should be performed;

17.) For sampat akhand patt karah parsad should be prepared each day and for sahej path, everyday in the beginning, during middle and at the end do parsad;

18.) Each patt should be recited such that it is easily audible to the sangat.

19) On any patt water, burning essence stick , coconut, jot, flowers should be kept;

20) On bhog offer a minimum of 1.25 rupees (or denomination of currency applicable) should be offered. Normally five rupees (or denomination of currency applicable) are appropriate which go along with the Guru Granth Sahib;

21) While preparing prasad one should recite the entire anand sahib. It should then be placed on the right hand of the Sikh seated in front of siri guru granth sahib when it is made;

22) Parsad should always be cooled before bhog (taking out portion for God). Bhog should not perform on hot prasad;

23) When bhog is to begin during ardas, an unused cloth should be placed over the prasad whilst Mool mantra is being recited;

24) When bhog is performed, there should be no spoon or other utensil left in the parsad;

25) On any bhog of path, kirtan & arti should be performed. Only on the first path of a death ceremony these are not performed;

26) The place where Maharaj is placed should be cleaned each day before Guru Ji is seated there. The place should be open such that natural light and air can circulate there;

27) The room where maharaj is kept should also be clean and decorated;

28.) Multicolored Rumalas should not be placed over the Guru Granth Sahib, and likewise the pathi singh should also wear simple coloured clothes. The pathi singh should taken brahmcharay during akhand patt time.

29) While path is being performed the person reciting should sit away from the "Manji Sahib" (cot on which maharaj ji is placed), such that his feet are not under the "Manji Sahib" and his elbows and arms are not resting on it. The person reciting from Guru granth sahib should not rest his hand on pages. If it's necessary a cloth should be placed on to the page. Each page should always be turned overleaf with the right hand from the top end corner;

30) Akhand patt should be recited within 16 "pahir" (1 pahir has 3 hours). Bhog of patt on someone's death should be held on the 10th day, for sadak patt it should be held on the 7th day, and for paths whenever;

31) The ardas for middle state of the path should be started after 705 pages have been completed, that is at the beginning of "Jat Sri Var", and then the final bhog should commence when 18 dasvees is recited followed by Japji sahib and then Anand Sahib. After ardas is completeld, the call of "Fateh" is made and upon taking of the "Hukham Nama", prasad can be distributed;

32) Whenever one is going to read from the Guru Granth sahib whether it is for sahej patt or akhand patt, always wash the five parts of body by doing "panj ishnana". If one has visited the lavatory then they should always bathe before sitting to start recitation. This is how respect is shown towards Bani.

Siri Guru Arjan Dev Ji, the fifht Guru went to Gobindwal Sahib to collect the 'pothi" from his maternal uncle baba Mohan Ji. He sat on the bare ground of the street in front of his uncle's house and after singing kirtan in praise of God he obtained the pothi. He carried the pothi and arrived in Amritsar Sahib where he placed it in a palki, a platform which has four handles each carried by four men, and walked all the way to Amritsar without shoes. From here one is taught that whilstt taking siri guru granth sahib from one place to another there should be at least five singhs accompanying the Guru, all without shoes. One should be doing "choor", one spraying water en route to destination, one ringing a bell and one singing the hymns, while the fifth person is actually carrying the holy book of the Guru on his head. After placing the pothi at Harmander Sahib the sangat recited kirtan the whole night to show their respect. Siri Guru Arjan Dev Ji appointed Bhai Gurdas to write the bani of the previous four Gurus, his own bani, and the bani of other bhagats. Thus the writings prepared formed the Guru Granth Sahib. The parkash of Guru Granth Sahib was done for the first time in Bhatro Sadi Ikcomb Samat 1661 Vikrami. The holy book was taken from Siri Ramar to Siri Harmander Sahib and choor was done all the way. Guru Arjan Dev Ji appointed baba buddha Ji to take position of head granthi . He was the first Granthi of Siri Guru Granth Sahib Ji. From that day onwards Siri Guru Arjan Dev Ji started sitting in the sangat at Siri Harmandir Sahib, at a lower level to the holy book. He by showing such respect gave Sikhs the moral that "Those who fortunes open, in their temple like mind God resides.

At night in Siri Akaal Takth Sahib. Siri Guru Granth Sahib on a "Palang", a big cot and he himslef would lay a sheet on the floor under the palang on which he would sleep. Even today the customer is still the same, a mat and a sheet are laid in remembrance of Satguru. Once Siri Guru Har Rai Ji was sitting on a palang in Kabul. Then sangat there came and start doing kirtan while sitting on the floor. Satguru ji on hearing the kirtan got up quickly and while doing so hurt his knee by hitting it against the palang. When Sikhs enquired with Guru ji as to why he had stood up, Guru Ji replied that while kirtan is being performed, to sit on the palang is a great disrespect. Guru Ji explained to the Sikhs that if respect was not shown to bani then how would hold the same. Thus, the satguru themselves the importance of paying respect to bani such that we could learn from them.

source: The society of Saints

The attributes to Gaining Vidiya as Started by Guru Gobind Singh Ji.

Guru Gobind Singh Ji Maharaj formed a few rules for the person who wanted to gain knowledge at Guru Ki Kashi, Damdama Sahib. If a student followed these rules then he or she could obtain success in learning vidiya. Those rules were:

a) One should be an Amrit Dhari and shouldn't consider anyone as a Guru except for Guru Granth Sahib. He should wear the kirpan and the gatra and stay within in the limit's of the 5k's in order to be saved from the 5 evils. He should follow the rule of reciting Nitnem each day. He should do the path of panj granthi and apart from the entire nitnem, should also know Panj Granthi orally;

One should practice Mool Muntra, Gur Mantra & Amrit Naam in solitude;

c) One should be polite and not quarrelsome. They should be affectionate to everybody;

d) One should respect and regard the entire sangat as the embodiment of the Guru's image. He should not be partial to anyone;

e) One should always consider himself involved in the activities of the Khalsa Panth (Khalsa Community). He should not go against the panth or criticize it and should have strong belief in it. One should remain armed like a brave person ready to offer his head in the cause of the panth if situation arises, and should not be coward;

f) One should be able to recite path of Siri Guru granth Sahib without mispronunciation and should follow whatever is told within it;

g) One should consider Siri Guru Granth Sahib from "ikonkar" to '18 Dasbees' (it's a path within SGGS where bhog is done. Some say Raagmalla is not part of SGGS but it is.) As one;

h) One should read the meanings of Bhai Gurdas Ji's and Bhai Nand Lal Ji's banis and one should read the entire dasam bir;

i) One should have read the books of other religions and have knowledge about them;

j.) One should believe in the One God and have strong faith in him.

k) One should not hate or criticize any other religion by thinking that God is in all. One should be against any cruelty to anyone;

l) One should have whole gian of mind, should recite kirtan and do service of the Sadh Sangat.

m) One should not exhibit his own talents and achievements and should not criticize other weak points. One should not give pain to living beings and should not be cunning;

n) One should be Gursevi and should not keep company of wrong men. One should put Gursikhi above everything else and keep Gurmat the top priority above any gian, and thus recite Naam. The giver of Mukti- naam, should strengthen it, One should remain content during good and bad times.

o) One should meditate on naam with determination. The determination for naam comes when taking Amrit from the five beloveds.

p) One should not consume alcohol or any type of drugs. One should be vegetarian and not eat meat, eggs, fish, etc;

q.) One should not backbite; be jealous or involved in making separate groups;

r) One should restrain himself/herself from being led by the give evils of lust, snger, attachment, pride and greed;

s) One should sleep less, talk less, and should be painted in the color of Naam. One should have strong belief in Amrit Naam;

t) One should be strong in religious beliefs and should study with heart. One should not have unreasonable arguments and doubts of religious belief, or criticize them unnecessarily. One should be smart and a quick learner, and should not be lazy;

v) One should get up in the mornings, bathe and learn from the sangat and their elders;

w) One should give knowledge away without asking for anything in return. That person should not limit themselves to a country or community. They should preach about Sikh religion through teachings of Gurmat, and what they have gained should be passed onto the sangat with affection;

x) One should respect others more than their regard for themselves. One should not cheat or tell lies, and in every suitation should stick to Sikhi. They should believe in God all their heart should believe all the Guru’s is listening;

y) One should recite naam himself and explain to others to do the same to attain freedom from life.

The above rules are for those Gurmukh students who wish to learn meanings through reading bani, and thus gain awareness of God.

Story of the Humayu Bird.

Narad Muni, a bhramgyani once visited the tenth Guru Ji and presented him with the feathers of a "Humayu" bird. Guru Ji tied each feather to five arrows, strung them on a bow and shot them in all four directions and one up into the heavens. He asked him Gursikhs to go and look for the arrows he had fired. They looked hard but couldn't find them and returned empty handed to thier Guru. Guru ji then explained to the Gursikhs that he had been presented the feathers of the Hamuyu bird by Narad Muni Ji, and this bird of the sky had power in all its body parts. Guru Ji explained whatever was attached to the parts of that bird, the bird was able to take away to its own haven. Guru Ji was describing that just as the Humayu's feather had taken the arrows to the bird's sanctury, Mool Muntra, Gur Mantar and Gurbani also worked like those feathers except they could take people to the sanctury of God. So whosoever recites these and practises on his Naam, those Gursikh will eventually find bhramgian and be carried to the country of parbrahm(God), the one which is above the entire universe. To obtain God one should have strong fatih and determination.

Shalok Page- 204

By what virtues can I meet the Lord of life, O my mother? || 1 || Pause || I have no beauty, understanding or strength; I am a stranger, from far away. || 1 || I am not wealthy or youthful. I am an orphan- please, unite me with yourself. ||2 || Searching and searching, I have became a renunciate, free of desire. I wander around, searching for the blessed Vision of God's Darshan. ||3|| God is compassionate, and Merciful to the meek; O Nanak, in the sadh sangat, the company of holy, the fire of desire has been quenced ||4 || || 18||

Check out this site:

Some amazing simran files on there:

http://www.ektaone.com/pl_blessingsimran.php

If someone has it. Please send it to akaal108@gmail.com .. i ll go ahead to upload it on the host.. or if file is too big... contact me via pm.

kik (admin-cut) out of jamdooth then if u come before akal challenge akal to a fight

If you challenge akaal then there is no point of bhagti you will just disappear in non-existence.

I heard sanatan nihangs of uk have this beleif which is taken from puranas...makes me wonder if nihangs of uk really follow gurmat or sanatan mat.

good post mloco.

Pehla Maran Kabul , Jevan Ki Chaad aash ||

Admin will look into this guys. Please be pateint here.