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Originally Posted by Singh  Exactly, every part of the body mediates on the Lord’s name and the body consists of hair which also meditates. See you have said it yourself to the extent that each and every hair. There you have it. The hair as a use it meditates when the person meditates. Guru ji is telling us that the hair and the whole body meditates when the person meditates. Guru ji is not just saying his hair alone can meditate on the Lord but everyone else’s. |
When I asked you what meditation is, you answered, "
It is to concentrate the mind on one thing."
So according to this, we know hair cannot physically meditate. SO what Guru ji is saying in the shabad must be a figure of speech and/or a metaphor.
I explained to you many times earlier that it is a figure of speech as hair cannot literally meditate. It says that the Gurmukh is absorbed in the meditation.
The shabad could have very well said that each and every molecule to the the exten that each and every atom of the Gurmukh meditates.
I am done explaining this, you can believe that hair meditate. But according to your own definition it doesn't litereally meditate.... you do the math.
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Originally Posted by Singh The hair on top of the head are like antenna’s that pick up on signals and we can use these hairs to get a higher frequency when they are kept long and uncut. When these hairs are tied on top of the head in a round ball they can pick up even higher frequency’s. Then the reason why we wear a pagg is because to keep this frequency on one channel. Also the reason why Buddhists shave their head bald is because then they don’t pick up on so many frequency which will make it difficult for them to meditate on nothing. This helps the Buddhist monks concentrate easier on what they are meditating on. |
uh...ya...
make a new thread on this, it deserves its own topic.
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| The hair is part of the body is it not. The body has hair on it and this is one part of Guru jis and our bodies. The body when brought into this world has hair on it. |
ok.
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| BhagatSingh ji, first you say, “Guru ji is saying that with these hairs, he meditates on the Lord's name.” and now you are asking me how I came to the conclusion that the hair has some use. When you cut that hair off it no longer is on the body and the person cannot meditate with that hair. The use of this hair is that it meditates with the person on the Lord. |
Firstly, you took what I said out of context, and secondly, I have already given my reasoning above.
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| Look at the first line of the Shabad it says WHENyou are in love with the One Lord. For this line to apply for anyone in this world they would have to be one with the Lord. Once you reach this stage then anything you do is true. This is what Kabeer ji is saying. And only WHEN you reach this stage in your life this Shabad apply to you. |
That line I put in bold makes no sense. Try making sense of it. It holds no meaning to gurbani or to real life.
The line I put in italics, you are confusing love of God to becoming One with God.
I don't need to do this since you have made no valid points in the above comment, but let's just analyze what Kabir has to say, so we are clear on his message.
ਕਬੀਰ ਪ੍ਰੀਤਿ ਇਕ ਸਿਉ ਕੀਏ ਆਨ ਦੁਬਿਧਾ ਜਾਇ ॥
कबीर प्रीति इक सिउ कीए आन दुबिधा जाइ ॥
Kabīr parīṯ ik si*o kī*ė ān ḏubiḏẖā jā*ė.
Kabeer, when you are in love with the One Lord, duality and alienation depart. ਭਾਵੈ ਲਾਂਬੇ ਕੇਸ ਕਰੁ ਭਾਵੈ ਘਰਰਿ ਮੁਡਾਇ ॥੨੫॥
[Kabeer says when you are in love with the One Lord, duality and alienation depart.
Then Kabeer goes on to give an example of such duality and alienation.]
भावै लांबे केस करु भावै घररि मुडाइ ॥२५॥
Bẖāvai lāʼnbė kės kar bẖāvai gẖarar mudā*ė. ||25||
You may have long hair, or you may shave your head bald. ||25||
And there you go, its simple, if you are in love with god, the duality and alienation on your mind such as keeping long hair or short hair, depart.
Somone else may come along as say it differently but that is the meaning.
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Try to understand what Kabeer ji is saying and the best way to do this is by looking at what Kabeer ji is saying before this Shabad and right after it.
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Before that:
कबीर ता सिउ प्रीति करि जा को ठाकुरु रामु ॥
Kabīr ṯā si*o parīṯ kar jā ko ṯẖākur rām.
Kabeer, be in love with only that one, whose Master is the Lord.ਪੰਡਿਤ ਰਾਜੇ ਭੂਪਤੀ ਆਵਹਿ ਕਉਨੇ ਕਾਮ ॥੨੪॥
पंडित राजे भूपती आवहि कउने काम ॥२४॥
Pandiṯ rājė bẖūpṯī āvahi ka*unė kām. ||24||
The Pandits, the religious scholars, kings and landlords - what good is love for them? ||24||
After that: ਕਬੀਰ ਜਗੁ ਕਾਜਲ ਕੀ ਕੋਠਰੀ ਅੰਧ ਪਰੇ ਤਿਸ ਮਾਹਿ ॥
कबीर जगु काजल की कोठरी अंध परे तिस माहि ॥
Kabīr jag kājal kī koṯẖrī anḏẖ parė ṯis māhi.
Kabeer, the world is a room filled with black soot; the blind fall into its trap. ਹਉ ਬਲਿਹਾਰੀ ਤਿਨ ਕਉ ਪੈਸਿ ਜੁ ਨੀਕਸਿ ਜਾਹਿ ॥੨੬॥
हउ बलिहारी तिन कउ पैसि जु नीकसि जाहि ॥२६॥
Ha*o balihārī ṯin ka*o pais jo nīkas jāhi. ||26||
I am a sacrifice to those who are thrown in, and still escape. ||26||
He teaches good things but they are not related to what we are discussing.
First he says be in love, and gives example of what NOT be in love with.
Then he says that when you are in love, things like long and short hair don't matter.
Then he goes onto to say how the blind(the ones who are not in love), fall into the trap of maya, duality and alienation. He then says,"I am a sacrifice to those who are thrown in, and still escape. "
(BTW in the quote(below) you got maya, but you forgot duality and alienation, and the example Kabeer gives when he mentions duality and alienation.)
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| Kabeer ji is talking about love for the Lord before these Shabads. He is saying the world is full of maya and to love this maya, and in these lines maya is being referred to as people, is usless,. And then he goes on to say only to love the one whose master is the Lord. Then the Shabads that comes after the lines that you have quoted is saying the world is full of other maya as well and the people that are attached to this maya fall in the trap and lose. Kabeer ji is saying once the duality alienation depart and you are in total love with the Lord THEN whatever you do is always true. |