SAadmin

question i dont know if anyone can answer this but, why didn't baba isher singh ji verbally speak with the evil spirt, and just to make it clear who was asking the questions, other people in the room?

He wasn't in the room when tape was recorded. Sant Maharaj spoke to him later on.

source: got it from waheguroo forum.

The chinese believe in Chi Energy. I saw a program on Shaolin monks on the Discovery channel yesterday. They believe that Chi energy manifests everyone and if one can control the chi energy he won't feel any pain when an opponent attacks him usually with punches. They become the Jedi warriors. My chinese freind told me that they can even break stones with their forehand by transferring chi to their foreheads.

So basically according to them Chi energy is in everyone and one needs some kind of meditation to control it against the enemy who physically attacks you.

Other person responded:

chi is white light taken from the universe, it is also called the light of God.

Chi, prana which is the same thing, is channeled through the hands of people who have learned to do so through techniques, it is used to 'heal' emotional, physical, mental sicknesses.

i used to go for pranic healing sessions because I had depression n it worked miracles, it works and i want to learn too so that i can help people, animals, myself when needed. at first i had doubts but as i went to sessions and gave up my doubt i saw the results. once i had hurt my finger and it was really sore, that day i went to the session and the lady who was healing me healed my finger through using prana energy and the pain just vanished, i was amazed at how in just 10 minutes the pain that i had been expreiencing all night just vanished(she did this by healing my fingers chakra). pranic healing is done by giving, and balancing the energy in the chakras in our bodies. when a chakra has too much energy or it is blocked we experience problems and pranic healing heals the chakras thru giving it fresh energy called 'chi/prana/Gods white light' taken from the universe.

pranic healing is the channelling of white light taken from the universe to heal.

so now i hope u guys have a better understanding of this.

Welcome Baz!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!

Honor to meet you :D

Ek Oankaar | ੴ

There is only One God

Ek | One

There is but one God, the Sole Supreme Being, the Ultimate Reality. The number one denotes that God is non-dual (advait). Bhai Gurdas writes, "By writing 1 (one) in the begining, it has been shown that EkOnakar, God, who subsumes all forms in Him is only One (and not two or three)" The number one also affirms His being a personality and not merely Shunya or void.

The negation of duality implies Absoluteness of God's Being. Being Absolute, God cannot be comprehended by the mind. The mind is capable of knowing only those things, phenomena, facts and concepts which are bipolar or relative. God being Non-Dual and Absolute, is Unknowable to man's mind. A simple example of this is in imagining distances: one could quite easily indicate that a metre in height is so high; even two or three metres. However when it comes to large distances, one mile, or two miles it cannot be imagined by the mind, or fully comprehended and so a standard is used for comparison: this mountain is x miles high, this tree is so high etc

Oankaar

The word 'O-ankaar' denotes that God manifests Himself ceaselessly throughout His Creation in diverse forms, features and colours, and in this way becomes knowable to man. But, in spite of manifesting Himself diversing, God remains One; He remains Immanent in His Creation, while at the same time remaining Transcendent. This God is at once One and Many implying Unity in Diversity. Kapur Singh suggests Oan = Transcedent, -kar = Immanent. The Mandukopanishad defines the word as: "That which was, is, will be, is all Onkar. And that which triple transcends is Onkar too."

Satnam | ਸਤਿਨਾਮੁ

His Name is Truth

Sat

In Sanskrit there are two words which have this root: Sat which means beingness, existence and Satya which means truth, validity. There is a great difference between the two. Satya is the quest of the philosopher who seeks truth. What is this truth? It lies in the rules whereby two plus two always equals four, and never five or three. So Satya is a mathematical formula, a man-made calculation, but it is not Sat. It is logical truth but not existential reality. Sat is that which just is, always was, eternal. God is both Sat and Satya, existence as well as truth. Being both He can neither be fully attained through science, which probes truth, nor through arts, which explores existence. Both are incomplete in their search, because they are directed only towards one half of Him. Where both meet, where the mind and heart meet, religion begins. If the mind overpowers the heart, science is born. If the heart overpowers the mind, the realm of art is entered: poetry, music, song, sculpture. Science and Art are dualities, religion is the synthesis.

Naam

Naam literally means, the Name. A fuller definition of the word can only be found within the SGGS itself. Naam is God’s Word, or the Divine Essence. Etymologically, the word has a striking resemblence with the Greek neumena or the Bright Essence as opposed to phenomena. Naam is not merely the ‘Name of God’ as is commonly believed; it symbolises the Being of God filling all Creation. Naam is also referred to as Sabad in the SGGS.

Where there was no creation, there was nothing in existence – no air, light, water, earth or space. God existed alone in deep meditation and self absorption. When God willed for the manifestations of his values, He created universes, worlds and all material and other living beings by uttering a single Word. His Word is all pervasive and the sole source of all Creation; the Word created the universes and supports and sustains all things within them. The Sri Guru Granth Sahib further enlightens us that God’s Word turned into waves of light, rays of which are present in all creatures and all other parts of His creation. This is consistent with a fundamental principle of physics that sound vibrations, when increased several fold, change into waves of light.

This Essence / Naam / Sabad is formless, colourless, and featureless but, as said, is present in all creation. There is no plant, no creature, in what it is not. Being so, the Essence can’t be seen or visualised by the mind. We can see only the physical dimension of Reality in God’s Creation – mountains, plants, trees, creatures etc. Thus the Outer Shell of Reality holds us (the appearences delude us) and we cannot penetrate deeper to experience the all pervading Reality. The physical dimensions of Reality (the outer shell) is always in flux; it keeps changing. While birth, death, creation, destruction etc occur in the physical dimensions of creation, the Essence, being Sat (Sat-Naam) never changes, it transcends space and time.

As we cannot focus our mind or attention on God, who is Absolute, or even on Naam, the invisible Essence, the Name of God is the only medium available to us for approaching Him. When we recite God’s Name, and sing the Praises of God (Kirtan) we evoke within ourselves His Glories and Excellences. Thus, it is through the Name of God that we are able to think of Him, to remember Him. In other words, the Name of God is God Himself, adopted to our limited powers of perception and thought, adopted to the capacities of our body and mind. Because we are endowed with the capacity to utter and attentively listen, the continous recitation of and attentive listening to the Name of God focuses our mind on the object of invocation, resulting in a ceaseless rememberence of God (dhiaan). This Dhiaan, in turn, results in complete absorption of our conciousness on the thought of God, who responds to our earnest invocation and reveals Himself in our inner being.

The revelation of the Essence of Reality within us is the revelation of Naam. When the revelation of Naam occurs within, the devotee sees His the Essence of God pervading throughout His Creation.

For Sikhs, the Name of God given, the Gurmantar, is Waheguru (literally wondrous enlightener). The Gurmantar is given on Amrit Sanchar (initiation) by the Panj Pyare. The Initate is to repeatedly recite the Gurmantar, and to cherish it in the heart all the time – this is the essence of prayer and devotion to God.

In Gurbani, the word Gursabad or Sabad is synonymous with Gurmantar. Without ceaseless recitation of Gurmantar, Naam cannot be revealed. (insert quotes)

Karta Purakh | ਕਰਤਾ ਪੁਰਖੁ

The Creator

Karta translates literally as the Doer, the Creator. Purukh translates literally as man, husband, basically a male person.

In the Sankhya system of Hindu philosophy, Purusha (the Universal Spirit), eternal, indestructible, all pervasive, is without activity or attribute, and if it is left to Prakriti (primal nature), itself an uncaused cause, and an ultimate principle, to bring the phenomenal world into being.

The Sikh doctrine, however, while making use of the word, emphasizes Purusha being Himself and only Creator. As in Sufi and Vaishnavic lore, He is the only He, His creatures being females longing to go out and Unite with Him.

Dr.Santokh Singh says: God, the Supreme Being, Himself is the Creator (Kartaa), and being immanent in His Creation, is All Pervasive and fills all beings (Purakh). He is thus Omniscient, knowing each one's inner mind, and Omnipotent, doing everything everywhere - evoluting, sustaining, and involuting.

By stating God as the Creator, one may think that the Creator and His creation to be separate. When man sculpts an idol and the idol is completed, the sculptor and the sculpture are no longer one; they are separate. And the sculpture will remain long after the sculptor is dead. If the image fractures, the sculptor is not also broken, because the two are separate. There is no such distance between God and His creation.

What kind of relationship exists between God and His creation? It is like a dancer with his dance. When man dances can you separate him from his dance? Can he return home leaving the dance behind? If the dancer dies, so the dance dies with him. When the dance stops, he is no longer the dancer. They are united. This is why since ancient times, Hindus have looked upon God as the dancer, “Nataraj.” In this symbol the dancer and the dance are one.

The poet is no longer related to his poem, once it is finished. The sculptor is separated from his sculpture as soon as it is completed. A mother gives birth to a child, and they are separate; the father is always distinct from the child. But God is not distinct from His creation; He is contained in it. It would be more accurate to say: the Creator is the creation, or the creator is nothing but creativity.

This is essentially the reason why Guru Nanak Dev ji says there is no need to renounce or run away from the world. Wherever you are, He is. Guru Nanak Dev ji gave birth to a unique religion in which the householder and sannyasin are one. He alone is entitled to call himself a Sikh who, being a householder is yet a sannyasin; who, being a sannyasin is still a householder. It is difficult to be a Sikh. It is easy to be a householder OR a sannyasin, but as a Sikh you are to be both. You have to remain in the house – but as if you’re not there, as if you are in the Himalayas. Keep running the shop, but maintain the remembrance of His name ever throbbing within; you can count your cash but take His name along with it.

A further point to note here is that the householder-sannyasin as exampled by Guru Nanak, and further emphasised by Guru Gobind Singh in terms of the Sant-Sipahi (Saint-Soldier), resulting in the formation of the Khalsa, is a formidible being because he cannot be corrupted. He who sits right in your world and yet is not of it can in no way be tempted. The Khalsa is spiritually rich, which cannot be taken from him and also he earns a living and so is not enamoured by the trappings of wealth.

Nirbhao | ਨਿਰਭਉ

Without Fear

Bhao translates as fear, and Nir translates as without. God is without fear: Origin of fear is possible only if there is another being besides Him. Fear always involves the other: if someone can take something away from you it destroys your security. But, as God is Absolute, Himself immanent in all His Creation, whom is He to be afraid of? A corollary to this attribute, stated positively, is that God is all Bliss.

Nirvair | ਨਿਰਵੈਰੁ

Without Hate

Vair translates as enmity, hostility and Nir is without. God is without rancour or enmity; As God is the Sole Supreme Being, Himself immanent and pervasive in His Creation, against whom is He to have rancour, enmity, hatred or ill-will? A corollary to this attribute, stated positively, is that God is all Love. He is above all fear and is free from all thoughts of enmity.

Akaal Moorat | ਅਕਾਲ ਮੂਰਤਿ

Being Byond Time

Akaal translates as 'not subject to time or death' and Moorat translates as form, shape, image. God is a Being beyond time: An Eternal, Indestructible Entity.

Time means change. We are aware of time because we are surrounded by change: the sun rises and it is morning, then it is afternoon and then evening; first there is the infant, then the youth, then the old man; a healthy man becomes ill, an ill person healthy; a rich man becomes a pauper, a pauper becomes a king. For God there is no time because He is eternal, perpetual, immortal. He is forever. For Him nothing is changing; everthing is static. Change is the experience of sightless eyes that do not see things in their full perspective. If we could see things from the furthest vantage point all change drops away, and then time stops; it ceases to exist. For God all things are as they are; nothing changes, everything is static.

Ajoonee | ਅਜੂਨੀ

Unborn / Not-incarnated

Joon is a feminine noun and translates as 'birth, existence', the A- suggests 'Beyond'.

God is Unborn, Uncreated, Beyond Incarnation: He Himself, being the Primal Being, no being prior to Him can be conceived.

Sikhism rejects out of hand the theory of incarnation of God. The Guru-Saint thus is not God-incarnate, even though he has all the attributes of a living, human God and so identified with Him, as is his Word the (disembodied) embodiment of the Gur through which he reveals his God-nature.

Saibhan | ਸੈਭੰ

Self-existent

Saibhan is derived from the Sanskrit swayambhu and as stated above, is translated as self-existent. The meaning of self-existent is that He is self-creating, He exists by Himself and has no support except His own; He is self-begotten and has no origin.

Gur Prasaad | ਗੁਰ ਪ੍ਰਸਾਦਿ

By the favour of the Guru

Gur stands for Guru: Master, Spiritual Teacher, Guide. Prasad translates as favour, grace; thus He is attained by the Grace of the Enlightener.

The above translation is that which is given by the majority of Sikhs. Both Macauliffe and Dr.Gopal Singh have suggested that the Mool Mantar was intended as epithets of God - Macauliffe suggest the phrase to mean, "the great and bountiful."

Guru Nanak Dev ji had no human Guru; his Guru was God. It was during the spiritual supremacy of his successors the favour of the Guru was invoked, and deemed indispensible for deliverance. Moreover, suggests Macauliffe, though Gur Prasad does sometimes in the Guru Granth Sahib means the Guru's favour, it more often expressed by Guru Parsadi.

Dr.Gopal Singh says that "...many Sikh and European translators have joined the word Gur and Prasad together to suggest: "By favour (or Grace) of the Guru (is He dwelt upon)". But here Guru Nanak is giving, in monosyllables, the attributes of God. The Guru here, therefore, is Guru-in-God whose Grace is invoked. As such Guru can only be rendered as "Enlightener" which is also its literal meaning in Sanskrit."

References

Macauliffe, M.A (1909). The Sikh Religion: Its Gurus Sacred Writings and Authors. Low Price Publications. ISBN 8175361328.

Shackle, C (1981). A Guru Nanak Glossary. School of Oriental and African Studies. ISBN 07286002431.

Singh, Dalip (1999). Sikhism in the Words of the Guru. Lok Sahit Prakashan. ISBN B0000CPD3S.

Singh, Dr.Gopal (1962). Guru-Granth Sahib Vol.1. Taplinger Publishing Co.. ISBN.

Singh, Dr.Santokh (1990). English Transliteration and Interpretation of Nitnaym Baanees, Sikh Prayers for English Speaking Sikh Youth. Sikh Resource Centre. ISBN 1895471087.

Osho (1994). The True Name, Vol.1 : Discourses on Japji Sahib of Guru Nanak Dev. New Age International(P) Ltd. ISBN 8122406068.

A Horrible fact about KFC...

KFC has been a part of our American traditions for many years. Many people, day in and day out, eat at KFC religiously. Do they really know what they are eating? During a recent study of KFC done at the University of New Hampshire, they found some very upsetting facts. First of all, has anybody noticed that just recently, the company has changed their name?

Kentucky Fried Chicken has become KFC. Does anybody know why? We thought the real reason was because of the "FRIED" food issue.

IT'S NOT! !

The reason why they call it KFC is because they can not use the word chicken anymore. Why? KFC does not use real chickens. They actually use genetically manipulated organisms. These so called "chickens" are kept alive by tubes inserted into their bodies to pump blood and nutrients throughout their structure. They have no beaks, no feathers, and no feet. Their bone structure is dramatically shrunk to get more meat out of them. This is great for KFC.

Because they do not have to pay so much for their production costs. There is no more plucking of the feathers or the removal of the beaks and feet. The government has told them to change all of their menus so they do not say chicken anywhere. If you look closely you will notice this. Listen

to their commercials, I guarantee you will not see or hear the word chicken. I find this matter to be very disturbing.

I hope people will start to realize this and let other people know. Please forward this message to as many people as you can. Together we make KFC start using real chicken again.

Deidre Williams

Mis Tech, Boston/Hingham

Boston (617) 626-1295

Hingham (781) 740-1600 ext.112

very nice...

can't wait to see the documentary...

when it comes to his kirtan..he is very gupt ...he doesn't have that many commercialised cd's like how bhai avtar singh ji's jatha has ...so all sangat can take laha

Since we are in the course of exploring different school of thoughts and alinging the best suited ones to the gurmat. We must also explore gurbani to find out - What Guru Maharaj is trying to tell us-

Here are few quotes:

Soraj Kiran Milli Jal Ka Hoya Ram

Joti Jot Rali Sampuran Thiya Ram||

The ray blouds with sun, the water merges with water, so merges the human light with the Supreme and achieves perfection.

ji-o jal meh jal aa-ay khataanaa.

As water comes to blend with water,

ti-o jotee sang jot samaanaa.

his light blends into the Light.

mit ga-ay gavan paa-ay bisraam.

Reincarnation is ended, and eternal peace is found.

naanak parabh kai sad kurbaan. ||8||11||

Kabir, Jis Maran Jagat Darie Mera Mann Anand

Maranaie Hii paie Poora paramanand ||

No.

sowwie lalleshvari bro,

This vichar reminded of similiar vichar few months ago on a different thread: http://www.sikhawareness.com/sikhawareness...opic.php?t=6593

Just to get clear understanding - I think this your main argument if i m not mistaken (Please correct me if i m wrong)

Argument/Focus of debate:

- Sachkhand is not state of mind but an realm where god resides so we are not told to destroy ourselves completely being in sachkhand.

- When soul gets merge with Nirankar after leaving the phsyical body. It's not destroyed. It still has consciousness ...even though soul gets merge with nirankar..soul has it own indentity. Soul does not get destroyed.

If yes, in the past there were point raised to counter that argument:

Soul merges with Nirankar and become one with Nirankar. No diffference between nirankar and that soul...just like drop merges with the ocean and no one can tell difference. Soul loses it's consciousness (antish karam/man chit budd) and surat and after merging with nirankar...reason why there is mention of terms "parmanand" "anand" in the gurbani is because nirankar itself is in parmanand, anand ..once soul merges with nirankar (according to different interperation used in argument) ..it's ok to say - it's is anand and parmanand and this does not mean soul have consciousness because nirankar itself parmanand, anand...soul does not get destroyed but get merged with Nirankar...example used- ray belongs to sun..source and destination of that ray is sun after all !!!!!!!!!!!!

And followed by tsingh post:

One is a modified non-dualism; akin to the toenail and the person - the toenail is a part of you, but not your entirety...but then this leads to the suggestion that there are lesser essential parts of Brhman. The toenail on being reunited to the foot abides at the feet in bliss..this is a dualistic-non-dualism.

The other is that nothing gets destroyed because the concept of an individual soul is illusory in the first place! That sat chit anand is you, therefore you are ever abiding in bliss, ever conscious, ever truth (brahmgyani aap nirankar). This would make gurbani at times as didactic as 'tat tvam asi' (you are that) - as it is virtually impossible to discuss non-dualism without using dualist language.

These are simply positions to be held by people. For example, most Nirmalay such as Baba Isher Singh Rarewale, Kavi Santokh Singh hold firmly to the latter view. Yet others hold to the first.

I would argue that the strictest advait of Adi Sankaracharya is not akin to gurmat, and if anything it is the modified forms such as Ramanuj's and Vallabacharya which show the closest similarity. Vallabhacharya holds that Adi Sankaracharya has misunderstood and created a further dualism between vidya (truth) and maya (although he is not thought to have used the words in the texts most likely written by him), as maya although being unreal in its nature, exists in one level of understanding (ours). Therefore, Vallabhacharya states that actually everything is brham and if brham wills it (akin to nadari) then we shall be awoken to our true nature, hence accepting both bhagti marg and jnanmarg.

It is at the end of the day a useless debate to a degree as they are positions to be held by individuals based on their own understanding. I have heard and accepted arguments with quotes for the Advait view, and heard and accepted arguement for the qualified view.

sowwie if i am still not getting it

bahudar ji, what you think turiya avastha/satvi bhomika(7thstage) is??

is it "not" merging with nirankar and becoming one?

I got a album called- Tranqulity..instrumental raag..uses sitar, mridang, tabla, flute..

let me know if anyone needs it

many thanks to s singh ....love ya bro

Awal Allah noor upaiya, kudrat de sabh bande

Ek Nooor Taie Sab Jug Upja kuon bhalaie koun mandaie ||

Good post baz... it's good to see fellow brother muslim easing some of tentions caused by fanatics.

May allah bless you with his grace and love

wow bahudar singh ji..was waiting for your reply..vah ji vah ...i m reading your post carefully..if it's something is not clear .. i ll raise my hand

btw, where in the bloody heaven is tsingh?? arghhhhhhhhh...lol

Only Allah/Vahiguroo knows what best for people-

Generally speaking,

If people convert to different dharam and still mind is impure with lust, greed,jealously, fanaticism, anger, pride then there is no point.

If person convert to different dharam to pure their mind , body , soul by infusing god/allah/vahiguroo/ram love in each vein in their body..that converation is not just mere converation in words or in rituals but converation is actual converation from bad to good, from darkness to light, from hate to love

:D

Buddhist belive in sun samadhi ..i don't know if sun samadhi and total self-annihilation is same thing but regardless..overall layer of concepts are same with buddhism but ways are different ..they are being told- to have self-alienation, supression of emotions, asceticism but we are told to be "Gurmukh maya vich udasi" by our Guru Sahiban.

Also paradise is not only semetic concept. Hindu dharam has beleive in it and more emphasis are put into this concept ie- swarag, shivlok, indarlok, bhramlok.

source: http://www.sikhawareness.com/sikhawareness...asc&start=0

After death there are many "lokas" (metaphsical regions of creation). They are at different levels of karam, upasana, gyan

1. Gandharab Lok.

2. Dev Gandharab Lok

3. Pitar Lok

4. Swarag Lok

5. Inder Lok (place for people who do inder ji upasahana)

6. Karamdev Lok

7. Ajan-Dev Lok

8. Prajapat Lok

9. Braham Lok (for yogis upasahana)

10. Shiv Lok (place for people who do shiv ji upasahana)

11th Baikhunt (mentioned in gurbani few times).. This is where all the bhagats do bhagti of nirankar with their surat before merging themselves.

Last- Sachkhand. Sachkhand Vase Nirankar ||.

One energy no other indentity..to explain what's in the sachkhand is like chewing on a rod as Guru Baba Ji says in Japji Sahib.

Mitar Piyare Nu Haal Muridan da Kahina. All that Baba Ghulam Mohammad Chand has to say is Shabad. Gali Rababian di in Amritsar that once boasted of 300 such families may have been deserted post-Partition but their soulful strains carry on beyond boundaries. A descendent of Mardana (first disciple and lifelong companion of Guru Nanak and his rabab player), this 70-year-old Rababi is in India for the first time after Partition.

"Neither did anyone remember us nor do they know about Rababis anymore," reminisces Baba who, as a child blissfully assimilated nectar of life at Harimandir Sahib where his chacha Bhai Chand performed kirtan .

"Only rababis did the kirtan then. Their love for Gurus and Gurbani was unquestioned. It still is. And why not when the Guru himself gave us the title of ‘ Bhai Rababi.' Shabad is, therefore we are," beams the rababi who excels in parmanik kirtan With five other members from the family, Baba is exhilarated to

be in country.

" Umeed muk gayi si (I had lost the hope)," admits Baba who had been preparing for this visit for the last three years. "It is a spontaneous acceptance here because there is no need of leafing through the history sheets. The Sikh families simply know about us whereas back home in Pakistan we have to introduce ourselves and illustrate Gurbani ," he adds.

Recalling the transcending experience of kirtan at Nanakana Sahib celebrating 500 years Sikhism, Baba is quick to add, "I only wish to sing in the praise of Lord at Darbar Sahib. Maryada Badal Gayi (The tradition has changed) but with due respect I still want to be a sevadar at Harmandir Sahib where once my ancestors sang. I can go back a proud man if that happens."

Currently in sangat of Baba Sayed Najam Hussain, noted Sufi thinker and academician, Baba Ghulam Muhammad Chand recites Granth Sahib (these days reading Bhai Gurdas) at a weekly gathering for the youn

ger generation.

" Riwayat (legacy) should be intact. Granth Sahib is our identity though we are Muslims. Our children should feel fortunate and proudly carry on the tradition," says Baba.

Baba Ghulam Muhammad Chand and his family from Lahore are in India with the joint effort of NGOs Eclectica and United Colours of Punjab. Having performed at Amritsar and Delhi, Baba will perform in city on October 24.

well, it's slow in the uk then!

performance is much better on opera though I have to admit (which also remembers the login name).

yeah i figured.. crappy internet explorer.. i feeeeeeeeel like arghhhhhhhh..i use mozilla

It's definately 1st doctrine Niranjana veer ji without any doubt ...2nd came with sikh missionaries and 3rd one came with uk nihangs ideology which is taken from puranas yet they think they follow kshatariya maryada :shock:

excuse me but we are not sikhs of puranas ..we are sikhs of siri guroo granth sahib ji (in three forms).

I don't know guys.. it works super fast for me... you have to remember though you can't make comparison sikhawareness with sikhportal (they are on huge servers)..we simply cannot afford it and besides sikhawareness is been on the internet for more than 2 yrs... i think this surfing speed right now is no different than before.. it's at steady speed but just to make you lads happy .. i ll talk to main admin about this

In Punjabi, reading it in punjabi is more fruitful...amazing full of anand...whenever i feel down .. i read this amar sachie....i get recovered instantly.

enjoy !

Great post

it clears lot of mis-conceptions

Ok people, I am sick tired of proganda that some people use on prefix "sant" only being refered to Guru Maharaj only and nothing else.

Defination of Sant taken from Mahan Kosh by Bhai Sahib Kahn Singh Nabha.

Anyone who has gotten qualities above writen by Bhai Sahib Kahn Singh Nabha is a saint/sant !!!!!!!!!! whether it's- bhai, gursikh, baba, prof, doctor, nurse !!!!!!!!

Sant/bhai/gurmukh/bhramgyani/sadhu/bhai/baba prefix are used interchangably..and has been used both

eternaly and externly in the context when refering to an "Naam Abhiyasi" individual.

Yeah, challenge everything their getting kachera gilla udha hiii ...!

Interesting to see what's cooking in uk nihangs politics.

As siri guroo gobind singh ji says:

What is false I will call false.

Even though the people may try to silence me.

I do not care for what anybody says.

I will speak but the truth from my mouth.

(Akali Nihang Guru Gobind Singh, Treh Charittar No.266, Dasam Guru Durbar)

chardi-kalah and cheers bro