Babbar_Singhsta

JKK VJKF Das is selling the following shastar sahib.. I will be open to offers within reason. The following piece are true fighting pieces & puratan. email me @ singh_the_end@hotmail.co.uk Kukri- £80 Very honest fighting solid fighting kukri piece. Wood handle with excellent balance with a weight facing towards the tip. A perfect hacking piece. Comes with no scabbard.Total length just under 18inches.(19th century) Khanjarli "The Khanjarli, one of the most sought after dagger in the Indian weaponry. It is characterized by its strongly re-curving blade and wide lunette shaped pommel."This one is a very fine and large example, with multi-fullered blade and swollen tip,forged from most likely wootz (Damascus) steel underneath the polished blade. The iron guard has a monster shaped tip. The lunette shaped pommel and grips are bone, riveted to the tang with six rivets. Comes complete with original scabbard. Very rare piece to add to any collection. (19th century) Total length 13inches. - £650 Dhal A very fine heavy chiselled brass shield with hunting scenes. Complete with orginal padding on the inside on the back. 10inches in diameter.(Late 19th century) -£250 Pesh kabz dagger A solid fighting pesh kabz dagger with a slight curvature tilting forward. Bone handle with a chromed blade. Very sharp and solid piece.Comes complete rare rhino leather scabbard. Total length 11.5 inches.(19th century) -£150 Akaal Sahai

i thought for maharaj to be parkash in ones house , you need a pheredhar 24/7 at the house where maharaj is blessing his presence day and night. and also shouldn't the people taking care of maharaj be amritdari , done santhiya and be tyar bar tyar? i swear i've red a tread on here that explained the protocalls for bringing maharaj home. e.g doing asa di vaar , sehaj paaths , making degh... waiting for replies akaal.

VJKKVJKF. does anybody have katha on chandi, jatka , maha parshad and shaheedi degh ? or other puratan traditions by mahapurakh or uchi avasta singhs such as giani thakur singh jee.... be it taksali , nihang or whatever point of view... lets get gyan of these amazing mahapurakh on these topics , as we are dirt and know nothing. posts the links pleas babeyo! p.s the video of baba nihal singh jee on shaheedi degh is very old... he doesn't shak shaheedi degh anymore nor tells anybody too akaal

to get him out of the gurdware , they need proof that this man is harmful sikhi wise to youth or his chela is harmful sikhiwise. clear proof as in , a picture or a video showing these guys eating meat or saying dodgy hindu crap. if people go to their classes and get this proof , they can be kicked out of every gurdwara maharajs kirpa! they just need exposing. if we can come together , use our sources and just expose this snake for who he is really is , in picture or better yet , audio/video format SHOWING HIM activity doing anti sikhi actives such as eating meat , talking about bibiya dont need to keep kesh , doing about drinking sharaab , etc then we have something to stand on. until then we can't do nothing. niddar has taken the hindu-sikh aspect out of his akhara's name and also updated his website taking out all the hindu bs... just to cover his back. but we need to PROVE he is wrong , not just say he is to committees.

Fateh! i may be interested... please inbox me! akaal

fateh all , please watch this video <<< Niddar goes to mcdonalds!!! and his chele the one that teachers in leeds is at KFC!!! u know that ther gonna be eating... these people are nothing but egoistical nihang wanna be's. real nihangs from the dal in india are sarbloh bibiek!!!! these guys are a bunch of clowns... its funny how their food is hidden in the video. lol please watch it all and spread1!! Taran0 download and cut the kfc , maccies bit for your website! akaaalo!

Panj Khand FIVE KHANDS or Panj Khand literally means as follows: Panj = five and khands = regions or realms. These signify in the Sikh tradition the five stages of spiritual progress leading man to the Ultimate Truth. The supporting text is a fragment from Guru Nanak’s Japji Sahib, Pauris (Stanzas) 35 to 37 inclusive. The Five Realms described in the Bani are: 1. Dharam Khand: the realm of righteous action (pauri 35), 2. Gian Khand: the realm of knowledge (pauri 36), 3. Saram Khand: the realm of spiritual endeavour (pauri 36), 4. Karam Khand: the realm of grace, (pauri 37) and 5. Sach Khand: the realm of Truth (pauri 37). The concept of the spiritual journey running into several stages is found in other religious traditions as well. The number of stages and the nomenclature may vary, but the broad features of the journey remain the same. The seven muqamat of the Sufis, the eight angas of Patanjal yoga, the five kosas of Vedanta and dash bhumis of Buddhism run on parallel lines though they are embedded each in a different cultural milieu. The Panj Khands in the Japji Sahib delineate the different stages of spiritual ascent tracing the evolution of human consciousness on different planes involving man’s thought, emotions and action. Though Guru Nanak does not explicitly deal with these transformations and only touches upon the core characteristics of each stage (khand), yet the emphasis on one aspect does not exclude the others. In each stage, the status or position of the individual is set forth in a social setting. The seeker is not conceived of as a recluse or ascetic: social obligations and moral qualities form an essential core of the spiritual path. The empirical mind is first emancipated from the grip of desire and purified by a rigorous moral discipline. When it learns to stand still, it is brought to the Divine Portal which it can enter only with the divine grace. There it finds itself face to face with the Truth Eternal, i.e. God. The delineation of the Panj Khands is preceded by two introductory remarks in the two preceding stanzas. First, there is the term pavarian, i.e. rungs of a ladder, denoting stages of the mystical ascent. Guru Nanak relates this ascent to the constant remembrance of God's Name. Then occurs another insight which implies that all the endeavours that the spiritual aspirant makes and all the means that he employs during these endeavours have their ultimate source in divine grace without which he may not even feel the initial impulse towards spiritual life. Dharam khand. “The earth exists for dharma to be practised.” The word dharam has been employed in the sense of duty. Duty is usually performed either out of a sense of social responsibility or through moral awareness. Guru Nanak links this sense of duty to man’s consciousness of divine justice. This is the stage in which a sense of inquisitiveness is aroused in the mind of the devotee who is now no longer a casual onlooker of the world around but can perceive the divine purpose behind the creation of this planet of ours, the earth, which is set in the cosmic cradle of time and space and is sustained by the vital elements. Man has been placed in this world to respond to the Creator’s purpose. In His court, he will be judged according to his moral response. Gian khand. “In the realm of knowledge, knowledge is ignited, i.e. illumination dawns.” The seeker here becomes aware of the universe and the mystery of existence. Through the creation, he gains knowledge of the Creator from whom it emanates. Knowledge here is not merely intellectual or sensual; it is intuitive awareness, a spiritual consciousness which expands the vision of the seeker. His sense of wonder is born not merely of his awareness of the many forms of life or the ordered movement of numerous celestial spheres, but of his perception of God who is the sole force behind all. In front of this limitless variety of cosmic life, he feels humble. This simultaneous experience of expansion of vision and of the sense of humility leads to vismaya or vismad (wonder). Saram Khand is the sphere of spiritual endeavour. Here man strives against the last remnants of his ego which still afflict him in spite of his experiencing strong emotions of humility in the gian khand. If the sense of awe and wonder is not accompanied or followed by discipline, the experience might become a mere emotion, something remembered with nostalgia but having no permanent worth. To become worthy of receiving the divine grace, one must chisel one’s surati (consciousness) which is a unifying thread for all human faculties. This chiselling of intellect and wisdom would erase even the subtlest layers of ego from one’s mind. Karam Khand (the realm of grace) is the sphere where reigns the Divine grace. The process of liberation with grace initiated is now brought to completion. All sense of dualism ends. The devotee is one with the Lord and with those who have attained this state of bliss. One reaches here only after achieving a heroic victory over the evils. Yet he is not a passive devotee, but a man of awakened courage and great deeds. The final stage of spiritual ascent, i.e. Sach khand (the realm of the Truth), defies description. “Hard as steel is the story of this state to narrate.” Described as the abode of the Nirankar, the Formless One, sach khand is not a geographical spot, but the final state of the evolution of human consciousness. One can only experience it, but not describe it, for here words cease to have any meaning and no analogies can help in describing the Unique. Here in the Divine Court, the perfect ones rejoice in His presence. It is from here that His Will (hukam) goes out to the universe, and the liberated, grace-filled souls perform it joyously and effortlessly. The devotee becomes one with Him and realizes Him as a unifying force working through all objects of His creation. This way he attains to the non-spatial sach khand and to the Dweller therein, the Nirankar, who is nowhere outside his own heart. Bani This is the section from Pauri 35 to 37 inclusive in Japji Sahib which refers to the Five Khands: Pauri 35 ਧਰਮ ਖੰਡ ਕਾ ਝਹੋ ਧਰਮ੝ ॥ ਗਿਆਨ ਖੰਡ ਕਾ ਆਖਹ੝ ਕਰਮ੝ ॥ Ḏẖaram kẖand kĝ ėho ḝẖaram. Gi­ĝn kẖand kĝ ĝkẖhu karam. This is righteous living in the realm of Dharma. And now we speak of the realm of spiritual wisdom. ਕੇਤੇ ਪਵਣ ਪਾਣੀ ਵੈਸੰਤਰ ਕੇਤੇ ਕਾਨ ਮਹੇਸ ॥ ਕੇਤੇ ਬਰਮੇ ਘਾੜਤਿ ਘੜੀਅਹਿ ਰੂਪ ਰੰਗ ਕੇ ਵੇਸ Kėṯė pavaṇ pĝṇī vaisanṯar kėṯė kĝn mahės. Kėṯė barmė gẖĝṛaṯ gẖaṛī­ahi rūp rang kė vės. So many winds, waters and fires; so many Krishnas and Shivas. So many Brahmas, fashioning forms of great beauty, adorned and dressed in many colors. ਕੇਤੀਆ ਕਰਮ ਭੂਮੀ ਮੇਰ ਕੇਤੇ ਕੇਤੇ ਧੂ ਉਪਦੇਸ ॥ ਕੇਤੇ ਇੰਦ ਚੰਦ ਸੂਰ ਕੇਤੇ ਕੇਤੇ ਮੰਡਲ ਦੇਸ ॥ Kėṯī­ĝ karam bẖūmī mėr kėṯė kėṯė ḝẖū upḝės. Kėṯė inḝ cẖanḝ sūr kėṯė kėṯė mandal ḝės. So many worlds and lands for working out karma. So very many lessons to be learned! So many Indras, so many moons and suns, so many worlds and lands. ਕੇਤੇ ਸਿਧ ਬ੝ਧ ਨਾਥ ਕੇਤੇ ਕੇਤੇ ਦੇਵੀ ਵੇਸ ॥ ਕੇਤੇ ਦੇਵ ਦਾਨਵ ਮ੝ਨਿ ਕੇਤੇ ਕੇਤੇ ਰਤਨ ਸਮ੝ੰਦ ॥ Kėṯė siḝẖ buḝẖ nĝth kėṯė kėṯė ḝėvī vės. Kėṯė ḝėv ḝĝnav mun kėṯė kėṯė raṯan samunḝ. So many Siddhas and Buddhas, so many Yogic masters. So many goddesses of various kinds. So many demi-gods and demons, so many silent sages. So many oceans of jewels. ਕੇਤੀਆ ਖਾਣੀ ਕੇਤੀਆ ਬਾਣੀ ਕੇਤੇ ਪਾਤ ਨਰਿੰਦ ॥ ਕੇਤੀਆ ਸ੝ਰਤੀ ਸੇਵਕ ਕੇਤੇ ਨਾਨਕ ਅੰਤ੝ ਨ ਅੰਤ੝ ॥੩੫॥ Kėṯī­ĝ kẖĝṇī kėṯī­ĝ baṇī kėṯė pĝṯ narinḝ. Kėṯī­ĝ surṯī sėvak kėṯė Nĝnak anṯ na anṯ. ॥35॥ So many ways of life, so many languages. So many dynasties of rulers. So many intuitive people, so many selfless servants. O Nanak, His limit has no limit! ॥35॥ Pauri 36 ਗਿਆਨ ਖੰਡ ਮਹਿ ਗਿਆਨ੝ ਪਰਚੰਡ੝ ॥ ਤਿਥੈ ਨਾਦ ਬਿਨੋਦ ਕੋਡ ਅਨੰਦ੝ ॥ Gi­ĝn kẖand meh gi­ĝn parcẖand. Ŧithai nĝḝ binoḝ kod anand. In the realm of wisdom, spiritual wisdom reigns supreme. The Sound-current of the Naad vibrates there, amidst the sounds and the sights of bliss. ਸਰਮ ਖੰਡ ਕੀ ਬਾਣੀ ਰੂਪ੝ ॥ ਤਿਥੈ ਘਾੜਤਿ ਘੜੀਝ ਬਹ੝ਤ੝ ਅਨੂਪ੝ ॥ Saram kẖand kī baṇī rūp. Ŧithai gẖĝṛaṯ gẖaṛī­ai bahuṯ anūp. In the realm of humility, the Word is Beauty. Forms of incomparable beauty are fashioned there. ਤਾ ਕੀਆ ਗਲਾ ਕਥੀਆ ਨਾ ਜਾਹਿ ॥ ਜੇ ਕੋ ਕਹੈ ਪਿਛੈ ਪਛ੝ਤਾਇ ॥ Ŧĝ kī­ĝ galĝ kathī­ĝ nĝ jĝhi. Jė ko kahai picẖẖai pacẖẖuṯĝ­ė. These things cannot be described. One who tries to speak of these shall regret the attempt. ਤਿਥੈ ਘੜੀਝ ਸ੝ਰਤਿ ਮਤਿ ਮਨਿ ਬ੝ਧਿ ॥ ਤਿਥੈ ਘੜੀਝ ਸ੝ਰਾ ਸਿਧਾ ਕੀ ਸ੝ਧਿ ॥੩੬॥ Ŧithai gẖaṛī­ai suraṯ maṯ man buḝẖ. Ŧithai gẖaṛī­ai surĝ siḝẖĝ kī suḝẖ. ॥36॥ The intuitive consciousness, intellect and understanding of the mind are shaped there.The consciousness of the spiritual warriors and the Siddhas, the beings of spiritual perfection, are shaped there. ॥36॥ Pauri 37 ਕਰਮ ਖੰਡ ਕੀ ਬਾਣੀ ਜੋਰ੝ ॥ ਤਿਥੈ ਹੋਰ੝ ਨ ਕੋਈ ਹੋਰ੝ ॥ Karam kẖand kī baṇī jor. Ŧithai hor na ko­ī hor. In the realm of karma, the Word is Power. No one else dwells there, ਤਿਥੈ ਜੋਧ ਮਹਾਬਲ ਸੂਰ ॥ ਤਿਨ ਮਹਿ ਰਾਮ੝ ਰਹਿਆ ਭਰਪੂਰ ॥ Ŧithai joḝẖ mahĝbal sūr. Ŧin meh rĝm rahi­ĝ bẖarpūr. except the warriors of great power, the spiritual heroes. They are totally fulfilled, imbued with the Lord's Essence. ਤਿਥੈ ਸੀਤੋ ਸੀਤਾ ਮਹਿਮਾ ਮਾਹਿ ॥ ਤਾ ਕੇ ਰੂਪ ਨ ਕਥਨੇ ਜਾਹਿ ॥ Ŧithai sīṯo sīṯĝ mahimĝ mĝhi. Ŧĝ kė rūp na kathnė jĝhi. Myriads of Sitas are there, cool and calm in their majestic glory. Their beauty cannot be described. ਨਾ ਓਹਿ ਮਰਹਿ ਨ ਠਾਗੇ ਜਾਹਿ ॥ ਜਿਨ ਕੈ ਰਾਮ੝ ਵਸੈ ਮਨ ਮਾਹਿ ॥ Nĝ ohi mareh na ṯẖĝgė jĝhi. Jin kai rĝm vasai man mĝhi. Neither death nor deception comes to those, within whose minds the Lord abides. ਤਿਥੈ ਭਗਤ ਵਸਹਿ ਕੇ ਲੋਅ ॥ ਕਰਹਿ ਅਨੰਦ੝ ਸਚਾ ਮਨਿ ਸੋਇ ॥ Ŧithai bẖagaṯ vaseh kė lo­a. Karahi anand sacẖĝ man so­ė. The devotees of many worlds dwell there. They celebrate; their minds are imbued with the True Lord. ਸਚ ਖੰਡਿ ਵਸੈ ਨਿਰੰਕਾਰ੝ ॥ ਕਰਿ ਕਰਿ ਵੇਖੈ ਨਦਰਿ ਨਿਹਾਲ ॥ Sacẖ kẖand vasai nirankĝr. Kar kar vėkẖai naḝar nihĝl. In the realm of Truth, the Formless Lord abides. Having created the creation, He watches over it. By His Glance of Grace, He bestows happiness. ਤਿਥੈ ਖੰਡ ਮੰਡਲ ਵਰਭੰਡ ॥ ਜੇ ਕੋ ਕਥੈ ਤ ਅੰਤ ਨ ਅੰਤ ॥ Ŧithai kẖand mandal varbẖand. Jė ko kathai ṯa anṯ na anṯ. There are planets, solar systems and galaxies. If one speaks of them, there is no limit, no end. ਤਿਥੈ ਲੋਅ ਲੋਅ ਆਕਾਰ ॥ ਜਿਵ ਜਿਵ ਹ੝ਕਮ੝ ਤਿਵੈ ਤਿਵ ਕਾਰ ॥ Ŧithai lo­a lo­a ĝkĝr. Jiv jiv hukam ṯivai ṯiv kĝr. There are worlds upon worlds of His Creation. As He commands, so they exist. ਵੇਖੈ ਵਿਗਸੈ ਕਰਿ ਵੀਚਾਰ੝ ॥ ਨਾਨਕ ਕਥਨਾ ਕਰੜਾ ਸਾਰ੝ ॥੩੭॥ vėkẖai vigsai kar vīcẖĝr. Nĝnak kathnĝ karṛĝ sĝr. ॥37॥ He watches over all, and contemplating the creation, He rejoices. O Nanak, to describe this is as hard as steel! ॥37॥ **taken from a singhs facebook (not written by myself)**

Akaaal wicked seva! cant wait!

VJKKVJKF Daas has afew shasters for sale Jamdhar kara: £20 1 left Bagh nakhe are sold Rare horse head hilted tulvaar: £180 Sant Jee Replica sarbloh teer - £60 Naagni barsha with staff- £65 open to offers aswell , will ship worldwide email me on singh_the_end@hotmail.co.uk vjkkvjkf

VJKKVJKF Daas afew shaster left for sale: One jamdhar kara :£20 bagh nakhe- sold rare horse headed tulvaar-£180 Naagni barcha -£65 Sant Jee Sarbloh teer- £50 Email me on singh_the_end@hotmail.co.uk

Soho road gurooghar - niskaam sevak have one every month on the 1st sunday of every sangrand , and one every vaisakhi day. that means two amritsanchars in april from soho road peeps.

anybody? bump ~

singh245 stop getin ur kashera in a twist have abit of daya , we are just asking. jeeze whats with people these days!!

can you prove this? if you look at the material it looks VERY close to wootz , the only way you are goin to find out is puttin both under the mircoscope and puttin new and old wootz to the test.

i cant seem to find the link to the guy who rediscovered it in russia , but take a look at this http://www.angelsword.com/techno_wootz_steel.php http://artandknife.com/forge.html i think its a hassble but would be amazing if you could use this morden wootz.... and see how effective it is vs the pattern welded steel...just to compare http://www.swordforum.com/forums/showthread.php?86871-modern-wootz-and-best-antique-wootz-ever has added vanadium too , just experiment singh

vjkkvjkf , how does one clean or "maintain" a nanaksar style chour shaib , the peacock feather ones? does anybody know how the nanaksar sevadars keep them clean? http://www.flickr.com/photos/akaalmedia/4990800866/sizes/l/in/photostream/ here is a blue version at nanaksar taath in wolverhampton , sorry for any spelling mistakes . vjkkvjkf

afew swordsmiths as stated as above have made wootz... in the certain years , the russian version is named bulat , which rhas its root to fulaad aka wootz. please try and use ther techiques , they have alot of research backing this up , the myth of lost art of wootz is gone. or we have something very similar now

can try make them out of wootz steel like some russian swordsmiths are doing righ tnow

let me i you want it singh

buddha dal factory is apprently closed since baba santa singh jee passed away... let us all knwo if its open or not when you go , also just bring them back in a suitcase warped in karpa so they dnt keep bangin into each other which may chip or break ur shastar and make alot of noise. suitcase should be fine , kjust have a massive suitcase. you can get all kinds of shastar from sri harzoor sahib jee . akaaal

£100 , its a puratan naagni barsha

yes i can post out to canada email me on singh_the_end@hotmail.co.uk

horse headed rare tulvaar £200 I've been collecting for around 6 years... just need to decrease the size of my khajana , maybe maharajs kirpa it'll grow one day....

bumppp

vjkkvjkf dasan das has Shastar for sale again... email me on singh_the_end@hotmail.co.uk for more pictures dhanvaad vjkkvjkf