~Discussion with Sant Jagjit Singh Ji Harkhowale at trip to toronto 2010~
Updated Download Link.
– Are there any methods Sant Ji can share with us on how to reduce / defeat sleep?
– Is naam nirgun vahiguroo? Or naam has lashkhans of nirgun? Is nirgun is only naam or sargun saroop?
– What is bhaguati? What is chandi? What is shakta and shakti? Does gurmat believe in existence of shakta and shakti? Is gurmat acknowledges shakti concept which is shared by hindu dharams?
– A child 18 months old dies of a cot death , why ? why take such a life at a very young age? …. an earth/sunami quake kills thousands of innocent people , why ? If god exists and our ultimate aim is to be one with waheguru, why didnt GOD protect the innocent ?
– If there is one GOD , why cant a person meditate /pray as they are i.e. could be amritdari , white , black , skin head , short hair … why make a physical change ?
– Do we feel the effects of Gurbani more when it is sung in traditional way than recited?
– There are many Vidiya (Sciences) to learn, ranging from spiritual to worldly to warfare, for Singhs of Guru Gobind Singh Ji what are their order of importance and how do they relate to each other?
– Shabad Guru, Mahpursh, Ustaad/Gurdev, Shastars, etc how does one show satkaar in order to receive the most blessings?
– How is a sikh living in the west supposed to integrate in sorrounding society. Is it a religious duty to involve himself in local/state politics etc or should involvement mostly be centered around gurdwara and sikh parchaar?
– Can you also ask him if the effect of getting up at 12 AM and staying awake from 11 AM- 4 AM is the same, especially for students who are staying up until 4 am ?
– In Gurbani, vak comes- Sat Guru Bina Hor Kachi Hae Bani. From Sikh maryada point of view(pakh) without question without gurbani everything else can be consider kachi bani. But from sikh adhyatam point of view, what constitutes as kachi bani? Ie- Can poetry/one’s anubhav of nirgun, dharna parchar of vahiguroo ji by bhramgyani mahapursh can be consider “kachi bani” ? Can you give me more vichar on athanka of – sat guru bina hor kachi hai bani?
– is that panj kakkari rehat is usually a significance to saint/soldier lifestyle of the Khalsa. How would Gurmat occupy those that do not want to be soldiers but what to just focus on sainthood? Is kakkar rehat still important to keep for them?
– If Raag is the hukam of the Guru, what are Sant Ji’s views on Kirtan sung in filmy tunes?
– What if an Amritdhari does not know or is unsure they have committed a kurehit (e.g. accidently/unknowingly eaten meat, for arguments sake playing with scissors and it has come really close to their beard and they realise afterwards but are unsure if any rom has been cut, possibly drank coke and not sure if there was a hint of alcohol etc.)? Would this person need to retake amrit? Would they die a bemukh?
– Baba Ji mentioned yesterday that during the incident at Baghdad when Sri Guru Nanak Dev Ji took Pir Dastgir’s son with him to show the existance fo the lakh patals and Akash they brought backa abata of Karah Parashad. Baba Ji mentioned this ‘Dargahi Bata’ is still in existence and has been passed to the continue lineage of Pirs as the sakhi is retold. Can Baba Ji tell us which samparda/pir its with today and the location?
– what should we as individuals do to prepare for whats coming?? (ie potential world war, famines etc)
ask him for details beyond just an answer of ‘more abhyaas and learn shastervidya’
– How important is shastar vidya? At times during practise, many singhs take off your kara or kirpan so it does not hit others? is that kurahit?
– Also, are the 5 khands in JapJi sahib ji actual places, a state of mind (avasthha), or both?
– Srimaan 108 Naabh Kanwal Raja Sahib Ji (Sant Baba Bhagwan Das Ji) and their successor Sant Baba Preetam Das Ji? Is their any successor now? Did either of them ever take Khande Di Pahul? And can they also tell us a little something on Bhagwan Bilaas? Also, why were they referred to as “Nabh Kanwal” Raja Sahib Ji?
-If someone has done nindiya of a sant, but regrets it afterwards will they still go to hell (as per Bhagat Ravidas Ji Baani in Raag Gond)?
-In the diary of Sant Isher Singh Ji Rara Sahib, he talks of the 4 types of tyag, the 3rd being Sargun Saroop Hari da tyag. However, Nanaksar is based on Sargun Upaasnaa. Please can Sant Ji clarify this?
– Normally its consider anandmaykosh is always an sheat in the mind and obstacle, how can we come across with that obstacle when guru maharaj ji talks about anand in anand sahib?
– Many beleive 5 elements, sub elements, 5 koshas, gyan of atma, three layers of body is hinduvaad?
– Many beleive puratan samparda’s interprets gurbani via advaita vedanta of adi sankarcharya? What is your view?
– Many beleive, after mukhti of an sikh, sikh still maintains its own vajood(consciousness) yet still be in sachkhand? If there was no vajood, atma would be annihalated in vahiguroo which is contary to gurmat.??
– Is Braham Kavach bani?
– Is it true that Shaheed Baba Deep Singh did sawa lakh of this bani and havan before departing to protect Harimandir Sahib?
– Why was Sri Sarbloh Granth written? What is the unique phul of this Granth? Is it all Sri Guru Gobind Singh Ji’s bani?
-Did Sri Guru Gobind Singh Ji do havan of Devi before creating the Khalsa Panth to aid them as it says in puratan granths?
-what does Sant Ji think about “Sanatan Sikhi”, i.e., the attempt by some to Hindufy Sikh?
-How should one do shastar puja?
-What bania should one recite for power to fight in jang?
-Can Sant Ji suggest some sort of tapasya like the Sharda Pooran sadhanas (i.e., recite x bani y times for z number of days) to increase and develop the kshatriya side of Sikhi?
-What is the full maryada to do a chalisa?
-Some people have suggested that the world will end in 2012 or so. What does Sant Ji believe will happen in the world in the next decade or so?
-When will kaljug end?
– On average how long is charci lakh joon?
-Some people say that Guru Gobind singh ji was not the sargun saroop of waheguru they say that guru gobind singh said if you call me god you will fall in the pit of hell. How can guru ji throw you in hell by calling him god? In gurbani it says this below, can santji please do veechar of this .”mau ko parmeswar jo uchare te sab narak kund main jaaye” (Can’t seem to find the gurbani for this)Those who call me God, will fall into the deep pit of hell.
– Is ragmala gurbani? – Bhagat dhanna did bhagti of a stone that a brahmin pandit gave him. He observed the stone as god but isn’t worshipping a stone against gurmat and how did he meet god by this anti gurmat practice?
-Sant ji told us in the past recording that says a person who doesn’t meet waheguru in this life will get another chance of human life in the next as long as they did bhagti and kept rehit. Anyway the question is how long does one have to wait to get a chance of human life again?
– Can we get detailed description of deit of sikh who is behingum and sikh who is gristhi?
– To the path to bhramgyan- are there different stages of jaigaso or sadhu going towards bhramgyani?
– what is dastar bandi ceremony? How does it get performed? Please tell us about more about this ceremony?
– Nanak Satguru Bhetiya Pooraie Hovaie Jugat, Hasandaie Khelendaiya Pehendiya Kavandaiya viche hovaie Mukht ||
Please give us visthar vichar on this above tuk? How does jaigaso be nirlaip from maya and consider this duniya mithiya yet still be happy- hasandaie khelendiya, pehendiya, kavandaie?
– Please explain in visthar different types of karam? Like meaning- sanchit, kariman, and paralabdh karam?
– How does surat merge with shabad? Surat jog with shabad kivaie?
– How can one control our mind with prana?
-What is difference between Tibetan Buddhism and Gurmat?
– Some people have doubts that sargun is nirgun, they think its just mere pasara of nirgun, sargun is not nirgun? Can you explain little more in depth with gurbani quotes, how does nirgun relate to sargun? In gurmat sidhant, both upasana of nirgun and sargun are parvan ? or only nirgun di upasana?
-what is nirgun upasana? And what is sargun upasana?
– Why do we stand up in ardas…what is the reason for standing?
– What is the essence of sikhi? simple and plain
– Also some penji believe that before taking amrit they should have laser hair treatment on the face and then take amrit as they believe guruji will forgive them for it since they have taken it before amrit. Is this right and allowed?
– If one does penance in this age while combined with bhagti will it be worth more value than just doing bhagti on it’s own?
– How can you conquer/completely or control the panj chor? =========================================================================================================================================== References- Questions and Answers thread from Last few years from year- 2007-2009
Roop Gobind Ka Raj Khalsa Ka Sika Sonne Ka By Bhai Rama Singh
Gurmat Discussion (Some of my replies to questions asked by Gursikhs from time to time.)
(A) “Bhai Sahib Ji, how can one quickly reach the spiritual stage, so that Waheguru resides in one’s mind and salvation is achieved?”
I explained, “It takes the effort of many life times to reach this stage. After taking many births there comes a time when, through the grace of Waheguru, this stage is achieved. There is a need for a lot of simran.” Bhai Sukhdev Singh, “Bhai Sahib Ji, what should one do in this life?” I said, “To meet Waheguru, one has to give up three things:”These three things one must give up are: early morning sleep; another’s wealth and another’s body (i.e. extra-marital relations). “Rise at Amrit vela (early in the morning) and contemplate on the praise of Waheguru.” (Jap Ji Sahib: SGGS p. 2).”If one follows these principles, attends Guru Ji regularly and does simran early in the morning, then Guru Ji helps such a person. If one is unable to get up then Guru Ji sends Shaheed Singhs to wake a Sikh up. When the Shaheed Singhs come to wake up a Sikh, from that day his mind gets totally immersed in simran. When a Gursikh reaches this stage, then Waheguru is very close to him and saves him from the three things mentioned above. These are the first three steps to reach Waheguru. The one who passes these three steps reaches the fourth. Then Waheguru Ji shows many kautaks (unusual experiences) to such an individual. In this stage the physical body remains here and the ethereal body escapes through the dasam duar (tenth gate – see Glossary) to see numerous phenomena of nature and then returns into the physical body again.When the soul returns to the body, then the chant of Waheguru starts in the body in such a way that it is difficult to stop it. If a person reaches this stage then it is important to beware of haumai (ego-centricity or arrogance). “When I started simran, Waheguru made me experience many unusual phenomena. Many Gursikhs reach this stage, but cannot remain unaffected and humble. They tell others and the word spreads. Waheguru Ji is not happy when this happens. It takes a great deal of effort to reach this stage again.
“Indulgence in useless dramatic exhibition of magic, (From such practices) Godly people (refrain because they) are ashamed (to compete with God).” (Bachittar Natak Patshahi 10)
If Waheguru has blessed someone then one should not tell others. The same happened with me at the beginning; I would see kautaks and tell others about them. This was a great loss to me. Then it would take me many months of simran to reach that stage again. If you tell people then you cannot make further progress. Once Giani Amolak Singh Ji advised me, that just as someone who has wealth, will not talk about his bank balance; not even to his own family, so Naam is real wealth, the more silent you remain about it, the better. After that I did not talk to others about my spiritual experiences.
B) “Bhai Sahib Ji, what are the things which interfere with the path of bhagti (meditation on God’s Name)?”
I replied:-Firstly, Gursikhs must have complete faith in the Guru. When doing simran, a Gursikh should regard the Guru as ever present with him.
“My Guru is always with me, near at hand. Meditating, meditating in remembrance on Him, I cherish Him forever.” (SGGS P. 394)
A Gursikh’s mental make-up should be so disciplined that he or she should remain even tempered (unaffected) by pain or happiness. Simran should be done with such conviction as if it is being recited to Guru Ji, Who is sitting right in front of the Gursikh. Some Gursikhs take Amrit but fail the first test set by Guru Ji. If they experience any sorrow they start complaining to Guru Ji. They do not have total faith in Guru Ji. Any good or bad life experience should be regarded as the Will (Hukam) of the Guru. The Will of Guru Ji should be accepted in total faith and gratefully. Pray to Guru Ji:- “Satguru Ji, please spare us any trials (tests); we are not strong and may waver. Give us the strength to accept Bhana (Your Will)” Simran erases all bad deeds of past lives and this life. When they have been totally eradicated, one starts enjoying a state of bliss in simran (due to a clear conscience through repentance, humility and sewa). As Guru Ji says:-“But when the intellect is stained and polluted by sin, it can only be cleansed by the Love of the Name.” (SGGS p. 4) It is only through simran that dirt of sins is washed away from the mind. “The mind of the faithless cynic is like a crazy elephant. It wanders around the forest, distracted by attachment to Maya (see Glossary).” (SGGS p. 415) Guru Ji says, that caught in the vicious cycle of maaya (worldly attachment and craving for more), the mind is charging around like a mad elephant. It is important to control this mind. It is also important to take Khanday Baatay da Amrit (Ambrosial Water (Amrit) of the double edged sword (khanda) and the iron bowl (bata) and accept the Guru’s Hukam (Will and Order). One should follow the orders of the Panj Piaray given during the Amrit Sanchaar ceremony, to get up early in the morning and to recite the Five Banis. The Amrit vela starts at 1.00 o’ clock in the early morning. At first, sleep will trouble the devotee; the cure for that is to sprinkle the eyes with cold water, or do simran aloud. It takes some years to overcome the problem of sleep. It took me 15 to 20 years. Secondly, the mind will wander while doing simran. When some thoughts begin to trouble the mind then start a loud chant of “Waheguru, Waheguru” to bring the mind back to simran. When Naam resides in the swas (each life breath), then thought concentration is achieved. The tongue also stops and nothing is heard by the ears. The soul is enjoying the bliss of Naam (The God’s Being or Holy Presence). The body becomes light. Much simran is needed to reach this stage. It took me 15 to 20 years to reach this stage. That is my experience. Some Gursikhs expect this stage immediately on taking Amrit. Many unusual experiences are felt when doing simran, but it takes a long time to start enjoying the true bliss of Naam (feeling at one with the Divine Being). Thirdly, the five evil influences, lust (uncontrolled sexual desire), anger, greed, attachment and self-centred conceit (ego) trouble the mind. Lust troubles most. It poses a great challenge and it is very difficult to free oneself from this basic human instinct. I too have suffered from it for many years. At times my mind became very unsteady and troubled me. I would keep thinking, “I do simran, I get up early in the morning, but why do these thoughts and dreams trouble me so. Sometimes, I became depressed and would begin to doubt this path of bhagti (meditation on and devotion for Waheguru’s Naam); in great distress, I would pray to Waheguru Ji to free me from the bad dreams. When I became very distressed then a, achint Shaheed Singh (appearance of a martyr Singh outside my thoughts) would console and encourage me and ask me to rise for Naam simran. Then I would take heart again and felt the presence of Satguru with me. I have noticed that these days almost everyone is caught up in maaya’s net in the form of female attraction. Whatever true wealth (of Naam) they save, is looted by the Five bandits (the Five evils mentioned above). The spiritual credit of Naam simran – the true wealth – is lost.
(C) The meaning of subtle (or unseen) haumai(ego).
I explained, that people do not recognise the unseen haomai. After doing research of Bani I understood that sewa, simran, humility and charity (doing good deeds for others) are the four pillars of Sikhi. If the four supports of a bed get infected by woodworm, they become weak from the inside. The effect of unseen haumai is likethat. The symptoms are: to be jealous of someone; to condemn others and to gossip about others; to feel happy listening to own praise; and, to think bad about others. In this way the unseen haumai affects a person from the inside. The victim does not realise this until that person misses the main objective of life. This haumai is most dangerous. “Whoever I see is diseased. Only my True Guru, the True Yogi, is free of disease.”(SGGS p. 1140) Only the Satguru is without haumai. “Naam is the medicine for all types of disease.” (Sukhmani: GGS p. 274) There is only one way to save yourself from this disease of unseen haumai and that is through continuous Naam simran; do this as long as you can and say and pray to Waheguru Ji. “I run around in all directions, searching for the love of God. The five evil enemies are tormenting me; how can I destroy them? (Guru’s response:) Shoot them with the sharp arrows of meditation on the Name of God. O Lord! The way to slaughter these terrible sadistic enemies is obtained from the Perfect Guru.” (SGGS p. 1363) In this Shabad, Sri Guru Arjan Dev Ji is praying to Waheguru Ji, “My desire is to recite Your Name, but the Five (lust and anger etc.) are so powerful that they prevent me from doing this.” Waheguru Ji replied, “To control these (evils) and to free yourself from these, shoot the sharp arrows of Naam.” A person should not give up in disappointment. Staguru Ji come to the rescue at times to ensure that a person does not waver. At times one hears kirtan and sometimes feels as if one is in the presence of Guru Ji. The mind experiences these positive aspects of Gursikhi and becomes steady again. Sometimes, one becomes proud about doing simran. Thus, this subtle form of haumai pollutes the mind, for you cannot have two swords in the same sheath. So where there is haumai, Naam cannot reside there. To get rid of haumai, one should go to the Gurdwara and do sewa (service in humility) of cleaning Sangat’s footwear.
(D) “Bhai Sahib Ji, what is the difference between doing simran at home and doing simran in Sangat at the Gurdwara!”
I explain: One has to make a special effort to go to the Gurdwara. If a person walks to the Gurdwara, his feet are purified. Those who go in a car, also spend their time usefully. If one decides to go to the Gurdwara, but is unable to attend, in the Age of Kalyug, even that intention is rewarded because the intention was good. When a person goes to the Gurdwara then the dust of the feet of Sangat touches one’s forehead. The spiritual fruit of cleaning Sangat’s shoes early in the morning is great. Eyes are purified by Guru Ji’s darshan (holy sight) early in the morning. The tongue is purified by simran. The resonance of Naam simran by the Saadh Sangat, increases the effect of simran many times. If one hundred Gursikhs are doing simran the impact on the soul, and, therefore, the benefit, will be multiplied one hundred times. Sri Guru Nanak Dev Ji has given the Sangat the highest status.If one does Naam simran in the presence of Guru Ji in the morning then the sins of many previous life cycles are washed away. “The bumble bee is greedy for the flower’s fragrance; finding it, it traps himself in the flower. Just so, the humble Saints love the Lord; beholding the Blessed Vision of His Darshan, they are satisfied and satiated.” (SGGS p. 708) An insect loves the fragrance of flowers but meets its death in the bosom of the flower. However, look at the praise of the Guru, that a Gursikh sitting in His lap (presence) becomes immortal (i.e. is freed from the cycles of birth and death). Many people prefer to sit at home to do simran with own family. In that way they can redeem their own family only but cannot help others. Sri Guru Nanak Dev Ji could have done the same, but His main aim was to connect every human being to the Guru’s Charan (holy feet of the Guru, symbolic of concentration on Guru’s Shabad in total humility). The people redeemed by Guru Ji included such sinners as Sajan Tthag, Kauda Rakhash, Vali Kandhari and many such evil doers. Guru Ji went to these people to redeem them. If we, the Sikhs of Guru Nanak sit aloof like yogis, then what is the difference between us and the monastic yogis.
(E) “Bhai Sahib Ji, is it important to live the life of a house-holder?”
Yes, if an individual is seeking salvation then the family life is important. If one attempts to do meditation without being married, then the mind will remain unstable.This is the Age of Kalyug and the unstable mind continuously runs towards worldly attractions and wasteful life style. It takes many years of simran to stabilise the wandering mind. Even then lust is a great evil force and will continue to trouble the mind. Most of the great avatars (saints and prophets) who came to this world, were married. Of the Ten Gurus nine were married (Sri Har Krishan Ji’s Light merged with Waheguru Ji when He was only 8 years old). Sri Ram Chandar Ji, Bhagwan Krishan, Shiv Ji, Mahatma Budh, Brahma and Muhammed Sahib, they all had families. So, it is important to get married. Akal Purakh (Waheguru) established all creation in two parts, for example, man/woman; night/day; birth/death; youth/old age; sunlight/darkness; earth/sky and sorrow/happiness etc. Akal Purakh has established this meaningful system. The day is for working and the night is for resting. Married life is for procreation, so that life may continue. Those saadhus and sants who say that one should not get married are breaking the Divine Law. However, there are other great saints who did not get married because they were sent for preaching religion; they have been sent by Guru Ji Himself. Examples of such holy people are: Sant Baba Atar Singh Ji Mastuanay-waalay, Sant Baba Karam Singh Ji Hoti Mardan, Sant Baba Jwala Singh Ji Harkhowal, Sant Baba Gurmukh Singh Ji Patialay-waalay, Sant Baba Isher Singh Ji Rare-waalay, Sant Baba Bhan Singh Jagraon, Sant Baba Nand Singh Ji Kaleran-waalay and many others; no one can equal their saintliness. They would recite Bani all night and do simran. It is my own experience how troublesome lust (sexual urge) can be when one engages in Waheguru meditation I too spent life as a family man for five or six years. I used medicine too to control this distracting force. From the day I was blessed by Guru Ji’s darshan, my mind did not waver. This was a gift of Naam. My life changed. For controlling this distracting influence, it is necessary to do simran for 10 to 12 hours a day. Then a stage is reached where lust cannot trouble a devotee. Some Gursikhs ask me, “Being family people, how can we do so many hours of simran?” The way this can be done is that if two members of a family sit together to do Paatths of Nit Nem and Sukhmani and simran, then it becomes a Sangat and the reward doubles. In the same way while doing daily chores one should keep reciting all the Bani one knows by heart. Proceeding in this way, with Guru Ji’s blessing, one achieves spiritual success while living a normal family life.”
(F) “Bhai Sahib Ji, tell us something about cult and yogic powers.”
Any Gursikh who does simran early in the morning (Amrit Vela), earns the credit of Guru’s Shabad, he or she certainly acquires spiritual powers (which cannot be explained by worldly science). The first indications of these are through dreams when one sees unusual sights and get some advance knowledge of a future event. For example, one gets to know beforehand of some sad or happy event in the family. If one wants to go and see someone, one knows beforehand if that person is likely to be at home. This has happened with me on occasions. At the next stage many kautaks (unusual happenings) take place and one is not left in any doubt. If a Gursikh, who does regular Nit Nem does not get up in time, the Shaheed Singhs encourage the Gursikh to rise and do Nit Nem. Then Guru Ji makes one experience other kautaks. When a Gursikh is awake and alert, he suddenly starts doing the Paatth of Mool Mantar, Gurmantar (“Waheguru”) or Sukhmani. One experiences a strange pleasant sensation at such a time. Sometimes one is witness, in a dream, to the Prakaash of Guru Ji; the Sangat is there and one can hear kirtan. Ordinary people acquire spiritual powers. However, Gursikhs, after taking Amrit should control such powers. One should not gain worldly benefit from such spiritual powers. One should pray to Guru Ji in order to aspire to the next stage by controlling, and not misusing or announcing such spiritual achievements. Boasting to others about such powers detracts from the spiritual attainment and a great deal more effort is required to reach the same stage. A Gursikh should remember the Guru’s Order. You can impress people with spiritual powers, but suffer a great loss in the wealth of Naam, and you would be turning away from the Guru. It is the Guru’s Order that Gursikhs must not use cult powers. They should rise high above these and attain salvation during this lifetime. Once I decided to go to India. I was staying at Bhai Amrik Singh’s house at that time. Bhai Sahib said, “As you are going to India, do go and see Bhai Bhan Singh Ji. He is a true Braham-giani (one who knows all by being at one with The One ). I went to Bhai Amrik Singh’s village and told his brother, “I would like to do darshan of Baba Bhan Singh Ji.” We both started off for Baba Ji’s darshan. As we were travelling in the bus, Bhai Amrik Singh’s brother told me, “One day Baba Ji said to the Sangat that his time to go to Sach Khand was near.” Braham-gianis know about such things beforehand. Baba Ji wanted to know the views of the Sangat. The Sangat asked, “Baba Ji, if you go to Sach Khand, who would you appoint in your place? If someone is appointed, the sewa and simran will continue.” Hearing this, Baba Ji fell silent. There were two sewadars doing sewa at Baba Ji’s dera (establishment) for many years. Baba Ji decided to make one of them the main sewadar. He decided to test both. The one who had started doing sewa first, had acquired certain powers from Baba Ji. He became too arrogant, got upset with Baba Ji and went and settled in another village. He started using his powers there and the villagers were impressed. They started looking after him. However, after a few days, whatever he tried to do with his powers, the opposite would happen. He lost face. No one bothered about him and stopped serving him food even. He returned to Baba Ji, who smiled and said, “You have come back empty”, meaning, he had lost all that he had earned spiritually. The second sewadar was humble and never displayed his spiritual powers. Baba Ji decided to appoint him in his own place. I was very pleased to do darshan of Baba Ji and we discussed Gurmatt. One who goes beyond yogic displays of power will get closer to Waheguru Ji. This is the first sign that one is on the right path to meeting Waheguru Ji. Sri Guru Gobind Singh Ji’s life is like a light-house regarding acceptance of Waheguru’s Will (Bhana). He, gratefully, regarded the “loss” of his four sons as the safe return of what had been entrusted to him by Waheguru Ji. His Ardaas at the time, was an Ardaas of thankfulness! That is Guru Ji’s guidance by example, for us regarding acceptance of sorrow or pain as Waheguru’s Hukam.
Editorial note: The central theme of Gurbani is to control the aimless wandering of the mind which harms both, worldly and spiritual objectives of this life. Whether some experiences described by Bhai Sahib Ji can be explained logically or (psychologically) is to miss the point. Regrettably, the modern (clever and arrogant) mind will insist on scientific/logical explanations; but then Gurbani says that everything is within His Will and everything can (ultimately) be explained once His Will (Hukam or Order of Scheme of Things) is understood. The Gursikhi stress in this life is on continual and continuous mind-focus on Naam. the Omnipresent, Omniscient and All Pervading Presence of The Ultimate Reality, “Waheguru”, the One and Only Mystical Formula (Mantar) for a Gursikh. No power is “supernatural” and no power is greater than the All Powerful Positive One (Ik) Creator (Oangkaar).
Here are the set of part 1 questions:
1. What is the relationship between 5 elements and energy(daiv shakti)?
2. How matter and energy are related to each other?
3. What role does yoga play is Gurmat and comcept of Raj jog which has been used in bani.?
4. To explain the Bhai Gurdas Ji’s vaar which talks about “Gurmukh Patanjali the (supposed) incarnation of the Sesnaga”. Why is Patanjaliis called a gurmukh??
5. Should we give our Granthi Singh(s) more power than the pardhans? Would this help us reform our current system?
Here is the part 2 question:
1. Many beleive bhagats got mukhti through sri guru nanak dev ji nirankar? Please shed some light on avtar theory?
Here are the set of part 3 questions:
1. Is Ugardanti dasam bani, and if so what is the role of Chandi in Sikhi? In other words, who or what is Chandi and how is the idea of Chandi different in Sikhi from regular Devi worship in Hinduism?
2. What happens to Singhs who have attained Shaheedi for the panth but may not have achieved Brahmgyan/Nirvikalp Samadhi before this happens?
3. How many elements shaheed singhs are made of?
4. What is the meaning of bedah mukht avastha? How’s bedah mukht avastha relates with parlabadh karam?
5. Where does one go after bairaag?
6. Please explain bit about 5 khands?
7. What is the avastha of small kids?
8. Seems like Sikhs today just don’t have the warrior spirit we were once famous for. Sikhs are getting bullied, beaten-up, ridiculed more and more. How can we become like our Khalsa forefathers, possessing their courage, bir-rass, bhagati?
9. Gurbani talks about – Shabad Guru, surat dhun chela? Please expand on this shabad.
10. Is the true that in bhramgyan avastha, surat rises above shabad?
11. Gurbani talks about- vaho vaho bani nirankar hai||. In this shabad, is bani consider vachak of nirgun paratama?
12. Is there any karam in bhramgyan avastha?
Here are the last set of questions:
1. In sri akaal ustat there is kabit by sri dasam patsah- Jaise ek aag tei konka aag uthaie ||. Please expand on this kabith and maha parloa?
2. Can we give atma saroop of sargun for understanding?
3. Is there difference between doing kirtan and abhyaas of vahiguroo gurmantar? Also is there any difference between kirtam naam and vahiguroo gurmantar? Are they both capable of being blessed with bhramgyan?
4. If man has perfect faith, even though he may not have bhagti but his faith is perfect, can his ardas move mountains?
5. There are two margs to reach bhramgyan in Sikhi- bairaag and gyan marg?
6. What is difference between Sikh and advaita vedanta?
All set of questions can be download from the link below.
Note: You will need winrar to uncompress them. You can download and install free version from http://www.rarlabs.com
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– Is it a requirement to do simran with rasna (japping naam with tongue) at first stage?
– Diff. btw dhib dhrishti and dasam dwar? What happens when dasam dwar
– what is partakh darshan?
– what is naam dhan?
– how to reach stage of ajaapa jaap (when simran occurs automatically)?
– what is sukh nindra, samedhi? How to overcome obstacle of sukh nindra?
– what does it mean to be dead while still alive?
– how can we best absorb gurmat and put into practice?
– is it ok to do ardass to soul b/c soul is one with god?
– what are seven stages of gian?
– is it ok to eat from sehajdhari sikhs, or only gursikhs ok?
– how can we avoid loss of naam kamai?
– vichaar on shabad “sant ki marag dharm ki pauri”?
– If some sort of praapti is not written for us in our karms, can we still obtain this praapti in this janam?
– Do we still need shastar vidya, as in modern times we have modern weaponry such as guns?
– Baba Attar Singh ji Mastauna did bhagti for one year without eating, how is this possible?
– Must we have bhramgian to be free from taking rebirth (jivanmukti) ?
– Did Baba Nand Singh ji really say that one gets greater Naam kamai when staying awake the whole night before pooranmashi doing Abhyaas?
– Do shaheeds get mukti?
– Are there such paaps that cannot be erased?
– How big a paap is suicide?
– If we do ardass for someone’s rakhya, to help someone deal with illness etc., does it put the weight on our heads? Does it eat up our Naam kamai?
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Message to Sikh youth:
This is the final part. I hope everyone enjoy listening to baba jagjit singh vichar on these questions, these audio files have no copyright, any premis who wishes to put them on their site, surely can. As Gurbani say- bhramgyani di drisht amrit barsi || similiarly these veechar is one form of rain of amrit reaches out to everyone with no dvaish.
– some people think when this jev get bedah mukht avastha or merge with
vahiguroo even then atma of this jev have some kind of paichaan?
– in gurbani there are bachans of how this sansar is mithiya but also
there are bachans of bhram eveywhere in this sansar.
– many sant bhramgyanis in past realse their body via smadhi, some
extreme pain or agony…can we distinguish them saying one had parlabdh
karam and another didnt had pralabdh karam?
-how does four khands related to avastha of this jev?
– concept of dasvand?
– Deep vichaar on haumai, it’s relationship with mun (inc panj chor)
and atma, methods to reduce it etc…
– To do vichaar on Raagmala.
– In japji sahib there is bachan of maharaj that there are countless
khaniya but sri dasam granth sahib talks about four types of khaaniya?
– vichar on ik ongkar?
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– If other dharamis, person can get to bedah mukht avastha or get to sachkhand, what was point of sri guru nanak dev ji bringing gursikhi and forming khalsa panth tisra panth?
– Various avtars existed before in pichale yugs ie- vasudev, ram chandar ji, krishan maharaj, sri guru nanak dev ji was pargat in kalyug. If gurbani accepts all the previous avtars and their panth being valid, therefore any premi who follows their mat fully can get mukhti doesnt this make sikhi snatan dharam like shaivism instead of tisra panth? what is it mean when sri guru gobind singh ji himself said in bachitar natak. Sri Akaal Purkh sent me to this world to create the panth?
– Gurbani existed before Guru Nanak, that means Gurmukhs existed before Guru Nanak, they are not his creation. Does that mean Sikhi gurmat marg is another samparda like Shaivism? and continuation of Sanathan Dharama (Eternal law from beginning)?
– Usually in sakhiya there is a sakhi of baba sri chand maharaj/Lakhmi Chand did not listen to sri guru nanak dev ji patsah hakums? and still got bhramgyan, does that mean bhramgyan is attainable outside sri guru nanak dev ji sikhi marg?
– When this jev get darshan of sargun guru maharaj saroop, after the darshan does that mean they get bedah mukht avastha?
– – can sikhs listen to sufi qwali which are sung in memory of allah or murshids?
– – The benefit (or not) of Akhand Paath culture – where 99% of those who pay for them to be done, turn up to to the start and the bhog, and think they will in someway be blessed. Does baba Ji feel that Sehaj Paath or Sudhaaran Paath is more beneifical to the parvaar and sangat as they can actually sit down and listen to it all?
– Can we do sargun dhiyan of sri guru nanak dev ji saroop? some people call this as baut pooja?
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