Part III Liberation Mukti-Niravan

Sikh80 · #37 (**permalink**) 06-Dec-2007, 21:22 PM

Sahaj ... A state Of Mind ….Liberation………

Sahaj, In Sikh vocabulary, refers to a state of mental and spiritual equipoise without the least intrusion of ego; unshaken natural and effortless serenity attained through spiritual discipline. Ego (aharn or haumai) develops out of the undifferentiated primordial being as a result of the sociocultural conditioning factors that generate as a result of a process of individuation.

Ego and its effect On Sahaj

Ego is thus a mere psychic substantive, a myth that not only begins to shroud the primordial nature of the human soul, but also is responsible for all kinds of emotional and volitional disturbances. When this ego is quelled, and one resides once again in the innate, undisturbed, effortless state of the soul, sahaj is said to have been attained. Although called a state (avastha), in fact it transcends all states, for it is a return to the soul as it was before any `states` differentiated or derived from it. The word sahaj is derived from Sanskrit twin roots: saha, together, andja, born. Thus, it means born together (with oneself), hence innate. It signifies innate nature, or one`s natural spontaneous self shorn of all external conditioning influences that cramp the soul. Sahaj is, thus, renascent freedom or liberation of the soul.

History Of Sahaj

The term has a long history. The basic concept came from the leftist Tantric cults in whose vocabulary sahaj signified a protest against the formalism of orthodox religion. They decried the bondage of artificial conventions and affirmed the nontransgression of the natural. Sahaj was, thus, the basic tenet of the Indian antinomianism. The Sahajyana Buddhists, Natha Yogis, and Sahajiya Saivites, all in their own time and in their specific way, emphasized the cultivation of sahaj, but they were all in a sense Tantric in outlook, for the raison d`etre of these schools with the solitary exception of the Nathapanthis was to be found in particular sexoyogic practices as a part of relgious pracices. However, the followers of these sects, in fact, seem to have stretched their antinomian protest to its utmost limit and held that the most meritorious acts are such natural ones as eating and drinking which sustain life, sexual intercourse which propagates it, and the natural functions which give it ease. In actual practice, it really amounted to a total surrender to carnal appetites. As a result of this, these cults went into disrepute and the original concept of sahaj became besmirched with questionable ethical connotations.

Revival of Sahaj and Sikhism
Reference:: Sikh Philosophy Network http://www.sikhphilosophy.net/gurmat-vichaar/18064-part-iii-liberation-mukti-niravan.html

Its reintroduction into the Indian mystic lore by the preceptors of the Sikh faith signified a new turn in the history of this term, for they invested it with a new breadth of meaning and mystical import coupled with sublime ethical and aesthetic connotations that conduced to the elevation of the soul. The Sikh concept of sahaj shared with that of the sects mentioned (a) rejection of external formalities, (b) rejection of priestly authority, and in a positive way, (c) recognition of the Guru as essential for spiritual growth and advancement, and (d) recognition of the Ultimate Reality as an experience of unruffled equipoise and ineffable bliss.
Reference:: Sikh Philosophy Network http://www.sikhphilosophy.net/showthread.php?t=18064

However, it differed from them not only in its rejection at once of sexoyogic practices (of Sahaj ayanis) as well as in the derogation of women (of Nathapanthis), but even in the breadth of conceptualization.

For the Gurus, man`s original nature was of the nature of light or intuitive knowledge "man tunjoti sarupu hai apana mulu pachhanu" (GG,441). A reattainmenf of this natural self, with its attendant peace and equipoise is sahaj. In this state, life is unaffected by any artificiality or putup appearances for they are but the defences of the empirical ego (haumai) and that, in sahaj, is conquered. Then with a basic dispositional spontaneity, love, goodness and compassion blossom forth from the being. This widened concept of sahaj signifies a transcendent stateone beyond the ordinary modes of being (gunas), beyond the habitual levels of consciousness and beyond the illusion of duality or maya.

To appreciate fully the breadth of meaning of the Sikh concept of sahaj, it may be looked at from various aspects. In its cognitive aspect, it can be seen as a state of illumination, one of heightened consciousness, mystical awareness (sahaj rahas) or intuitive knowledge. In this state the duality of subject and object (which results from a process of individuation and egoformation) vanishes. Since all feelings of duality basically develop around the subjectobject dichotomy, with the dissolution of the latter, these disappear, distances vanish and reality comes to be perceived with the impact of immediacy. In its conative aspect, sahaj` is a slate of freedom wherein everything happens with natural ease (saha; subhai). Spontaneity is the ground of every kind of behaviourvegetative, emotive and moral. On the emotive or aesthetic planes, it signifies the discovery of the great harmony within as well as without. In sahaj`, as it were, an inner door (dasam dvar) of aesthetic perception opens up and one directly perceives the rhythmicity of one`s being weave an `unstruck melody` (anhat nad) which is accompanied by a pervading feeling of unconditioned bliss (sahaj anand).

A deeper significance of existence seems to emerge in sahaj`. When one becomes oriented to it, emotional turbulence ceases. Pleasures and pains pass like ripples over the surface while the mighty deep underneath remains unruffled. Then, it appears, one dons pleasures and pains just as one changes one`s garments "sukhu dukhu dui dan kapare pahirahijai manukh" (GO, 149). This is how sahaj epitomizes mental equipoise in which all turbulence of emotions is calmed.

While the egocentrics abide in doubt and carry anxieties in their heart which permit them to sleep, the wise wake and sleep in sahaj` "manmukhi bharamai sahasa hovai an tan chinta nid na sovai giam jagahi savahi subhai Nanak nami ratia ball jau"(GG, 646). Peace being the hallmark of this state, all running about and all feverish pursuits cease. Wandering itself is worn out for now a new dignity in life is found.

Sahaj a state of Freedom

Sahaj has been called a state of freedom. It betokens freedom from desire (trsna), from conflict (dvandva) and from illusion (maya). One is liberated from the cramping influence of social compulsions, yet one does not become a fugitive from social responsibility. On the contrary, since one is also cured simultaneously of the equally cramping compulsion of egoism, one no longer lives for oneself. One lives more for others. In sahaj` one is also liberated from the servility of carnal needs. In this state neither drowsiness, nor hunger remains; and one ever abides in the Divine Bliss of Hari Nam (God`s Name). Pleasure and sorrow occur not where the allpervading self shineth forth "gunmikhi an tan sahaju hai manu charia dasavai akasi tithai ungh na bhukh hai hari AMRIT namu sukh vasu nanak dukhu sukhu viapat nahijithai atam ram pragasu" (GG,1414). Sahaj` also spells an awareness of the great vital harmony (sahajdhuni) within as one gets attuned to the inner rhythm of Being.

One also simultaneously discovers selfsame harmony and mystical rhythmicity pervading the entire gamut of the mighty cosmos. The intensity of this experience is a great aesthetic wonderment. It is a creative joy of the highest ordersheer `joy` in contradistinction to `enjoyment` of the sense objects. It is, therefore, not ephemeral like the latter, but is an abiding state of undiminishing bliss. Although illumination, spontaneity, freedom, equipoise, and harmony may be described as the chief characteristics of sahaj`, there are several other subtle characteristics of this state alluded to at several places in the Sri Guru Granth Sahib Ji as, for example, in the following passage :

One who abideth in sahaj Looketh alike on friend and foe. What he heareth is essence true; And in his seeing is meditation. He sleepeth in calm, he riseth in peace From `being` to `becoming` with natural ease. Sad or glad, he abideth in sahaj; Effortless his silence; spontaneous his utterance. In poise he eateth, in poise he loveth. In sahaj` he findeth distances bridged. (GG,236)

Friend and foe are one and the same to them.
Whatever they speak is wisdom.
Whatever they hear is the Naam, the Name of the Lord.
Whatever they see is meditation. ||2||
They awaken in peace and poise; they sleep in peace and poise.
That which is meant to be, automatically happens.
In peace and poise, they remain detached; in peace and poise, they laugh.
In peace and poise, they remain silent; in peace and poise, they chant.
In peace and poise they eat; in peace and poise they love.
The illusion of duality is easily and totally removed.
They naturally join the Saadh Sangat, the Society of the Holy.
In peace and poise, they meet and merge with the Supreme Lord God.
They are at peace in their homes, and they are at peace while detached.

Sahaj A supermost spiritual State

It is thus the supremest spiritual state. How can, then, this state be attained ? Actions, however meritorious, do not bring it about. In fact, sahaj` does not sprout so long as one abideth in maya "maia vichi sahaju na upajai maia dujai bhai"(GG, 68). To become detached from the world of maia (maya), one does not need actions, but gian (jnana), which comes from the grace of the Guru. Says Guru Amar Das: "0 brother! there can be no sahaj without the Guru`s benevolence. Sahaj sprouts from the Word, whereby one meets the Lord the True One "bhal re gur binu sa.ha.ju na hoi..." (GG,68). From the true Word emanates the sahajdhuni ( the tune of sahaj) and the mind gets absorbed in Truth

"sachai sabadi sahaj dhuni upajai mani sachai liv lai (GG,1234). And then the very music of sahaj that is being played at His door, also becomes the brandmark of the seeker "(ere duarai dhuni sahaj ki mathai mere dagar (GG,970).

1. Sabadarth Sri Guru Granth Sahib. 1959
2. Gurdas, Bhai, Varan. Amritsar, 1962
3. Jodh Bhai, Nirnai. ,1932
4. Taran Singh, Sahaj te Anandu. Amritsar, n.d
5. Talib, Gurbachan Singh, Guru Nanak : His Personality and Vision. Jalandhar, 1969
6. Harbans Singh, ed., Perspectives on Gum Nanak. ,1975
7. Diwana, Mohan Singh, Guru Nanak Dev and Sahaj. Jalandhar, 1973
8. Ray, Niharranjan, The Sikh Gurus and the Sikh Society. Delhi, 1970
9. Wazir Singh, Philosophy of Sikh Religion. Delhi, 1981

E & O E

Sikh80 · #38 (**permalink**) 07-Dec-2007, 01:11 AM

Summary Of the present Post up till now

1. Nitnem (Daily religious observance)
One should always do 'Nitnem'. It is the treasure, asset, wealth and property of a sikh.

"Amrit Vailey Uth Kae jaae Ander Dariaao Nahuande
Sahaj Samadh Agaadh Vich Ek Mun Hoae Gur Jap Japande,
Mathe Tikke Lal Lae Sadh Sangat Chal Jaae Behande,
Sabad Surat Liv Leen Hoae Satgur Bani Gaae Sunande,
Bhaae Bhagat Bhai Varetmaan Gur Sewa Gurpurb Karande
Sanjhe Sodar Gavana Mun Male Milande
Raat Kirat Sohila Kar Aarti Parshad Vandande
Gurmukh Sukh Fal Piram Chakhande." (Bhai Gurdas Ji)

It is the sacred obligation of every baptised Sikh to daily recite at least the following five banies (Holy Hymns) of Nitnem :

Early Morning : Japji Sahib, Jaap Sahib, Sudha Swaiyae, Chaupei, Anand Sahib followed by Ardas (offering prayer)

Evening : Rehraas Sahib
Night : Kirtan Sohila

"Gursikh Rahat Sunho Hae Meet Parbhate Uth Kar Hit Cheet
Reference:: Sikh Philosophy Network http://www.sikhphilosophy.net/showthread.php?t=18064

Waheguru Gurmantra Su Jaap Kar Ishnan Parae Jap Jaap
Sandhiya Samae Sunae Rehraas Kirtan Katha Sunnae Har Yaas

In Meh Nem Ju ek Karaae So Sikh Amarpuri Meh Jaae" (Bhai Nandlal Ji)

Sant Ji Maharaj Also preached that one should recite Nitnem before coming to the morning Dewan (holy congregation) otherwise he fails to do it afterwards.

2. Meditation on the Divine Name is the Prime righteousness of all human beings.
"Jinee Aaesa Har Naam Na Cheteo Se Kahe Jag Aayae Ram Raje" (450)
"Sodhat Sodhat Sodh Beechara Bin Har Bhajan Nahi Chhutkara" (260)

3. Wondrous power of meditation
All the time continuous meditation on the Divine Name with full devotion and concentration, creates a wondrous power that is keeping billions of Suns, Moons, spheres and the entire creations of the Universe moving.
"Naam Japat Kot Soor Ujjaraa Binsae Bhram Andheraa" (700)

Sant Ji Maharaj uttered these words when an engineer was showing him a power plant where electricity was being generated by fast rotation of the dynemo.

4. Method of Nam - Simran (Meditation) -

Feel the presence of the Almighty within, with full faith and devotion, recite the Divine Name with the tongue in the beginning - the lips and the tongue continue gently moving up and down and slowly go on uttering 'Waheguru', 'Waheguru' at a stretch with love and attention; then by and by continue uttering 'Waheguru', 'Waheguru', gently with the tip of the tongue touching the palate and the lips remaining almost still; in the third stage with breathing - 'Wahe' should go along with the breath while inhaling and 'Guru' should emerge alongwith the breath while exhaling.

"Bahar Bhitter Eko Janaho Eh Gur giam Batai" (684)

By reciting the Divine Name in this way and after continuous intense meditation, the fourth stage is bestowed upon the searcher in which the Divine word and the devoted mind become one and merge.

"Kabir Too Too Karta To Hoohaa Mujh Meh Raha Na Hoohn.
Jab Aappa Par Ka Mit Gayaa Jat Dekhau tat Too" (1375)

But the essential requirement of all these steps of Nam-Simran is that one should do it realizing the presence of Akal Purakh within and every where.
"Gur Kee Murat Mun Meh Dhiaan.
Gur Kae Shabad Mantar Mun Maan.
Gur Kae Charan Ridae Lae Dharon.
Gur Parbrehm Sada Namaskaro" (864)

5. The occult powers (ridh-sidh) are of no avail. The realization of God consciousness, 'Atam-Pad' is a far higher stage.

"Ridh sidh Sabh Moh hae Naam Naa Vasse Mun Aayee" (593)
"Achar Chare Tan Sidh Hoi Sidhi Te Budh Paee.
Prem Ke Ser Laage Tan Bhiter Taan Bhrum Kateyaa Jaayee" (607)

6. Spiritual Humility is not possible without selfless service.

"Sewa Karat Hoi Nihkami Tis Ko Hot Prapat Swami" (286)
"Kar Kirpa Jiskae Hirdae Gareebe Bassave.
Nanak Eehaan Mukat Aagae Sukh Paave" (278)
"Gur Sewa Te Sukh Oopjae Phir Dukh Na Lage Aaaye.
Jaman Marna Mit Gayaa Kaale Ka Kichh Naa Basai" (651)

7. Rising above the trinity of Tamo, Rajo and Sato is considered as achieving the stage of God consciousness or opening of Trikuti. Realizing the God within is the opening of Dasam Dwaar.

"Trikuti Chhutae Daswa Dar Khule Tan Mun Khiwaa Bhai" (1123)

"The Chand Na Suraj Pawan Na Pani. Sakhi Jaagi Gurmukh Jaani." (974)

"Dinas Na Raen Baed Nahi Shastra Tahaa Basse Nirankara" (484)
Reference:: Sikh Philosophy Network http://www.sikhphilosophy.net/showthread.php?t=18064

"Begampur Saher Ko Naun. Dookh Andoh Nahin The Thau" (345)

"Gurmukh Anter Sehaj Hai Mun Charyaa Daswai Akaas
Tithai Oongh Na Bhuk Hai Har Amrit Naam Sukh Vaas
Nanak Dukh Sukh Viaapat Nahi Jithe Atam Ram Pargaas" (1414)

8. Sabad Guru Surat Dhun Chela (943). Sant Ji Maharaj clarified that our guru is 'Shabad' only. Never was body guru nor it will be in future. It is not appropriate to worship 'body'.

"Bani Guru Hai Bani Vich Bani Amrit Saare' (982)
"Wah Wah Bani Nirankaar Hai Tis Jewad Avar Na Koi.
Wah Wah Agam Athah Hai Wah Wah Sacha Soi" (515)

9. All Jantras, Mantras and Tantras fade away with the supremacy of Gurbani (The Divine Hymns).

"Dhur Kee Bani Aayee. Tin Sagli Chint Mittai" (628)
"Sunat Japat Har Naam Jass Tan Kee Door Ballai.
Mahan Mantra Nanak Kathe Har Ke Gun Gaaee" (814)
"Kajar Koth Meh Bhaee Na Kaaree Nirmal Baran Banio Ree.
Maha Mantra Gur Hirdai Basio Acharaj Naam Sunio Ree" (384)
"Ram Nam Jo Jan Japae Andin Sad Jaagai.
Tant Mant Nah Johee *** Chhakh Na Lagai" (817)

10. 'Panth' means Gurmat Way of Life. Masses does not mean Panth. Those who follow the messages of Dashmesh Pita are Panth.
"Charan Chalo Marg Gobind.
Mittae Paap Japiai Har Bind" (281)

"Poora Satguru Janiai Poore Poora That Banaya.
Poore Poora Sadhsang Poore Poora Mantra Dhrirayaa.
Poore Poora Param Ras Poora Gurmukh Panth Challayaa.
Gurmukh Panth Suhelraa Manmukh Bareh Vaat Phirande.
Gurmukh Paar Langhidaa Manmukh Bhawjal Vich Doobande." ( Bhai gurdas ji )

"Santa Sangat Paayeea Jit Jamke Panth Na Jaeeyai" (132)

"Gur Satgur Daatte Panth Battaiya Har Milyaa Aaye Prabh Meri.

Andin Anand Bhaiya Vadbhagi Sabh Aas Puji Jan Keri" (170)

"Mere Heeare Preet Ramrai Ki Gur Marag Panth Bataiya" (172)

11. One should not make an appeal for money is Sangat in the holy presence of Sri Guru Granth Sahib Ji. If everybody contributes his 'Daswandh' (One tenth of one's income) there will be no shortage of funds and all the programmes will run smoothy.
"Ghal Khai Kich Hathon Deh Nanak Rah Pacchane Sayee" (1245)

12. In holy congregation, Ardas (prayer) need to be performed briefly and the requests too be short.

"Vin Boliaa Sabh Kich Janda Kis Aagee Keechai Ardas Nanak
Ghat Ghat Eko Vartada Sabad Kare Pargaas" (1420)

Sant Ji Maharaj also used to advise that it is not appropriate to stand with a naked sword in hands before Sri Guru Granth Sahib Ji while offering prayer (Ardas). It is befitting to make a request with folded hands before the Master.

13. One should always use one's tongue for meditation and praising the bounties of the Almighty. It should not be used for evil speaking, back-biting, uttering hateful words, or bestowing good fortunes and curses.

"Rasna Japti Toohee Toohee" (1215)
"Rasna Japae Na Nam Til Til Kar Katiai" (1363)
"Rasna Gun Gopal Nidh Gayan.
Shant Sehaj Rehus Mun Upjio Saglae Dookh Palayan" (174)

14. The highest degree of meditation is to bear adusive, harsh or rough language of any one without any reaction.
"Ustat Ninda Dou Tiagae. Khojae Pad Nirbana" (219)
"Nindo Nindo Moko Log Nindo. Ninda Jan Ko Khari Piyari" (339)
"Ridae Sudh Jao Ninda Hoe. Hamre Kaprae Nindak Doe" (339)
"Ninda Kare so Humra Meet. Nindak Mahe Hamara Cheet" (339)
"Loken Kee Chaturae Upmaa Te Baesantar Jaar.
Koee Bhala Kahao Bhavae Boora Kahao Hum Tan Deeo Hai Daar." (528)

15. Those are the religious deeds which lead to the achievement of the God consciousness (Atam Pad).

"Sarab Dharam Meh Shresht Dharam.
Har Ko Naam Jap Nirmal Karam" (266)

16. Feelings of brotherhood and fraternity are achieved only by listening to the holy hymns in congregation (Sangat).

"Beesar Gai Sabh Taat Parai Jab Te Sadh Sangat Mohe Paayee.
(Pause) Na Ko Bairee Nahe Bigaana Sagal Sang Hum Ko Ban Aaee.
Jo Prabh Keeno So Bhal Manieo Eh Sumat Sadhu Te Paaee.
Sab Meh Rav Rehaa Prabh Ekae Pekh Pekh Nanak Bigsaaee" (1299)
"Sabh Ko Aaesae Teree Bettha Ghat Ghat Anter Too Hai Vootha.
Sebhe Sanjhiwal Sadain Too Keesae Na Dishe Bahara Jio." (97)
"Gursikha Eko Piar Gur Mitaa Pootan Bhaieean Gur Satguru Bolho Sabh Gur Aakh Guru Jeevaeea" (648)

17. One who craves to make a speech, should not and one who does not like, should deliver a speech; when requested.

"Aaver Updesai Aap Na Karae Aavat Javat Janmae Mare" (269)
"Pareea Jeti Aarjaa Pareh Jete Sas Nanak Lakhae Ek Gal Hor Haumai Zakhna Zakh" (467)
"Kaetae Kaheh Vakan Keh Keh Jawna Ved Kaheh Vakhiaan Ant Na Pawna Pareea Nahi Bhed Bujhia Pawna" (148)
One who want to make a speech, his lecture would be based on his egoism or cleverness but one who does not have such a craving, he would be guided in his lecture by the Almighty and words uttered by him would flow smoothly from his inner soul.
"Re Jan Mun Madho Sio Laeeya Chaturae Na Chaturbhuj Paieya" (324)
"Keh Kabir Bhagat Kar Paiya Bholae Bhai Milae Raghraiya" (324)

18. Peace will prevail in this universe when all the human beings will get up early in the morning, take bath, medidate on The Divine Name recite holy hymns, and sing praises.

"Gur Satgur Ka Jo Sikh Akhae Su Bhaalke Uth Har Naam Dhiawae.
Udam Kare Bhalke Parbhati Ishnaan Kare Amrit Sar Nahvae.
Updes Guru Har Har Jap Jape Sabh Kilbikh Paap Dokh Leh Javae.
Phir Cherae Diwas Gurbani Gavae Behndia Uthdia Har Naam Dhiavae.
Jo Sas Giraas Dhiae Mera Har Har So Gursikh guru Mun Bhaivae.
Jisno Dyal Hovae Mera Swami Tis Gursikh Guru Updes Sunnave.
Jan Nanak Dhoor Mangae Tis Gursikh Kee Jo Aaap Jape Aurah Naam Japavae" (305)

19. Unless one gets away with the attachment of body and ego, the veil of ignorance is not dispelled and he would not be able to achieve the sphere of God consciousness.
"Sadho Eh Tan Mithia Jano.
Ya Bhitar Jo Ram Basat Hai Sacho Tahe Pachano" (1186)

20. Concentration on Akal Purakh and a stage of oneness with Him cannot be achieved unless one shuns attachment with the worldy materialistic things.

"Drisatmaan Hai Sagal Mithena. Ek Mangao Daan Gobind Sant Rena" (1083)
"Jo Deesai So Sagal Binasae Jio Badar Kee Chaaee.
Jan Nanak Jag Janeo Mithia Rehio Ram Sarnaee" (1204)
"Eh Jag Dhoae Ka Pahar Tai Sacha Maniea Kih Beechaar" (1187)
"Re Nar Eh Sachi Jie Dhaar Sagal Japat Hai Jaisae Supna Binsat Lagat Na Bar" (633)

21. Living to the Will of the God and obeying His command is real Gursikhi. Whatever He does is right. There is peace in His Will.

"So Sikh Sakha Bandhap Hai Bhaee Je Gur Ke Bhanee Vich Aavae" (601)
"Hukam Maneia Hovae Parwan Tan Khasmae Ka Mehal Piaesee" (471)
"Hukam Razaee Chalna Nanak Likhia Naal" (1)
"Jo Hoaa Hovat So Jaanae. Prabh Apne Ka Hukam Pachaanae" (286)
"Mane Satgur Hukam Hukam Manaiya Bhana Manae Hukam Gur Phurmaya" (Bhai Gurdas Ji)

"Ek Mun Ek Aradhna Baber Jande Varaj Rahaave.
Hukmee Banda Hoi Kai Khasmae Da Bhana Tis Bhowae." (Bhai Gurdas Ji)

22. One should never indulge in rough or harsh talk while sitting in Sangat in the holy presence of Sri Guru Granth Sahib Ji.

"Gaafal Gian Vihoonia Gur Bin gian Na Bhal Jio.
Khichotaan Veegochiae Bure Bhala Duae Naal Jio.
Bin Shabdae Bhae Ratia Sabh Johi Jamkaal Jio" (751)
"Bahoota Bolan Zakhan Hoi. Vin Bole Jainae Sabh Soe" (661)

23. One should come in time to attend the holy congregation. Sant Ji Maharaj always emphasized on this and advised, "Late comers hurt the feelings of those who sit attuned with Him. Let it be raining torrentially or there is a storm, one must be punctual and stick to the given timings."

"Zakhar Zhangi Meeh Varsae Bhee Gur Dekhan Jaee Samund Sagar
Hovae Bhoo Khara Gursikh Langh Gur 8 Peh Jaee." (757)

24. Peace will prevail and the country will have no problems when you will have a common kitchen.
"Sabhee Sanjhiwaal Sadain Too Keesae N Dishae Bahra Jio" (97)

Amrit Bani
E&.O.E

Sikh80 · #39 (**permalink**) 09-Dec-2007, 20:42 PM

I am posting a write up in eulogisation of the Granth sahib ji. Kindly refer to the link given below in case of further research.

The Science of Naad & Gurbani

(As explained by Siri Singh Sahib Bhai Sahib Harbhajan Singh Khalsa Yogiji)

Naad means "the essence of all sounds". All languages contain sounds which relate to one or more of the five elements of air, fire, water, earth or ether. Gurbani is a perfect combination and permutation of sounds relating to all the five elements in complete
balance. When Guru Arjun Dev, the fifth Guru Nanak, compiled the Siri Guru Granth Sahib, in 1604, he put in only those Banis which were in Naad.[1] These compositions are called Gurbani.

There are eighty-four meridian points on the upper palate of a human's mouth. One can feel that upper palate with the tongue and experience its different surfaces. There are two rows of meridian points on the upper palate and on the gum behind the upper
teeth. The tongue stimulates those meridian points, and they in turn stimulate the hypothalamus which makes the pineal gland radiate. When the pineal gland radiates, it creates an impulsation in the pituitary gland. When the pituitary gland gives impulsation,
the entire glandular system secretes and a human being obtains bliss. This is the science.

Gurbani is the combination of the tongue with the meridian points. When you read and recite Gurbani, it stimulates your hypothalamus. It is totally different than any scriptures because Gurbani is made in a scientific way. There are two banis: "kachee
bani" is that which does not fit on the Naad. It is not a balanced sound current. "Pakee bani" is that which fits on the Naad and is balanced. One who knows the Naad knows the Aad, the Primal Creativity. One who knows the Aad is Parmayshwaar, the Supreme God.

The whole language of Gurbani has the power to make a person divine, just in its recitation, if done correctly. One need not be concerned with the meaning for a change in consciousness. Bani has to be understood by the heart, not by the head. There is no
power in the head, it is in the heart. The head is for God and the heart is for you. That is why Guru Gobind Singh asked for the head, and not for the heart. Whosoever lives with the head to God and heart for self, that prayer is complete.

The entire Siri Guru Granth Sahib is the calling of the Beloved. It is in Naad. Torah, Bible and Vedas are not in Naad because none of them felt that much pain of separation between God and the beloved.

Word Definitions
Rensubhai - Continual repetition of Gurbani
Naad - The essence of all sounds
Gurbani - A perfect combination of sounds related to all the 5 elements in complete balance
Bani - That which ??? on the Naad and is balanced

One who knows the naad knows the Aad, which is God.

Siri Guru Granth Sahib

Siri Guru Granth Sahib is the Guru, and it contains the Guru. What is the Guru? It is the formula for experiencing one's own divinity. Siri Guru Granth Sahib has the power to give one the experience of God because it is a Siri Guru. Here is the progression: Guru, the one who tells you the truth of the formula, and Siri Guru, the one who tells you the universality of the formula, the application of the entire applied formula. Siri Guru Granth Sahib always tells you what you need to hear in order to be able to rise above
Reference:: Sikh Philosophy Network http://www.sikhphilosophy.net/showthread.php?t=18064
the limitations of the particular time and space. Waheguru is the ecstasy of the experience of the application of the formula. In other words, by doing what the Guru says, you experience the blessing of that.

The Science of Naad and Gurbani

Naad means "the essence of all sounds." All languages contain sounds which relate to one or more of the five elements of air, fire, water, earth and ether. Gurbani is a perfect combination and permutation of sounds relating to all the five elements in complete balance. When Guru Arjan Dev, the fifth Guru Nanak, compiled Siri Guru Granth Sahib in 1604, he only put in those banis which were in naad. These compositions were called Gurbani.

When we break up the words, "Siri Guru Granth Sahib," into their naad, the syllables of each word tell the essence of the meaning of Siri Guru Granth Sahib. Every word has a naad, and every naad has a combination. Siri means the entire light of the sun's creativity, Lakshmi. Whatever has been created, whatever is possibly created, shall be created or can be created, is called siri. Guru ("Gu" means darkness, and "ru" means light) means from darkness to light, from ignorance to knowledge. Guru is one who gives you the technology to remove your ignorance about something.

Granth ("gra" means knot, "an" means ultimate, and "naath" means owner, master, God) is that which creates the ultimate knot with God. Anything which creates the ultimate knot with God is called a granth. Granth is not a book and can never be a book. Sahib ("saa" means light, infinity, and "hib" means now) is the totality of here and now.

How Naad Works In Recitation of Gurbani
There are eighty-four meridian points on the upper palate of a human's mouth. One can feel that upper palate with the tongue and experience its different surfaces. There are two rows of meridian points on the upper palate and on the gum behind the upper teeth. The tongue stimulates those meridian points, and they in turn stimulate the hypothalamus which makes the pineal gland radiate. When the pineal gland radiates, it creates an impulse in the pituitary gland. When the pituitary gland gives impulses, the entire
glandular system secretes and a human being obtains bliss. This is the science.

Gurbani is the combination of the tongue with the meridian points. When you read and recite Gurbani, it stimulates your hypothalamus. It is totally different than any scriptures because Gurbani is made in a scientific way. One who knows the naad, knows the aad, which is the primal creativity. One who knows the aad is Parameshwar, the supreme God.

The whole language of Gurbani has the power to make a person divine, just in its recitation, if done correctly. One need not be concerned with the meaning to experience a change in consciousness. Bani has to be understood by the heart, not by the head. There is no power in the head; it is in the heart. The leadis for God and the heart is for you. That is why Guru Gobind Singh asked for the head, and not for theheart. "Whosoever lives with head to God and heart for self, that prayer is complete." (Siri Singh Sahib
Yogi Bhajan)

The entire Siri Guru Granth Sahib is the calling of the Beloved. It is in naad. The following are the daily banis given by Guru Gobind Singh, and which tattvas (element) they relate to:

Japji, Shabad Hazare Ether
* Jaap Sahib, Tavprasad Swaye Air
* Anand Sahib Fire
* Rehiras (including Bentee Chaupaee) Water
* Kirtan Sohila Earth

These banis should be read from the gutkaa (book of banis), so that one does not get engulfed in one's thoughtfulness. They are best read, even though one may have them memorized.

Power and Effects of the Daily Banis
Japji Sahib: This bani controls one's "ji," one's soul. When your ji, your being, is endangered, when the radiance of your soul is weak, recite Japji. Guru Nanak said that the thirty-eight pauris of Japji would liberate the humanity from the cycles of birth and death.

Shabad Hazare: This is the highest love letter by a disciple, written by Arjan to Guru Ram Das. Its gift is that it gives the benefits of a thousand shabads, and one's soul will merge directly with God. It makes the separated ones come home with grace. One who recites this shabad will never be separated from their beloved.

Jaap Sahib: The naad of Jaap Sahib rouses the soul and the self of the Being. "Sahib" also means grace.Recite it when your position is endangered, or when your authoritative personality is weak. This bani brings grace and greatness. It will also give you the ability that, whatever people say, you will automatically be able to compute what they are actually saying. Once you are able to recite it correctly, it will give you the power, the siddhi, that whatever you say must happen. Man can direct God, and God can direct man. Guru Gobind Singh recited Jaap Sahib so we won't become beggars at the doors of others.

Tavprasad Swaye: This bani was spoken by Guru Gobind Singh. When you are not getting any satisfaction out of life, this is the bani to recite.

Anand Sahib: Whoever recites the forty pauris of Anand Sahib will have endless bliss, because the Guru is limitless. In this bani, mind and body are explained in relation to cosmic divinity. Guru Amar Das gave us the song of bliss, which is Anand Sahib, to qualify the mind and to understand the depth. For husband and wife to get together, recite it together, alternating sutras (lines).

Rehiras Sahib: This bani is recited after one has worked and is tired. It adds energy (raa-hu) to one's being, to one's total concept. Also, recite it when your principle worldly wealth is endangered. In naad, reh means live, and raas means commodity, so Rehiraas means living commodity. Rehiras Sahib helps you when you are physically weak, or weak in money, property and earthly goods.

Kirtan Sohila: This bani is done before sleep at night. It is the most harmonious naad ever uttered. It multiplies the aura to the sensitivity of protection that it eliminates any negativity for miles and miles. When you are endangered by any species of direct or indirect source, and when you want to protect yourself with the surrounding of the entire magnetic field of the earth, recite Kirtan Sohila.

Experiencing and Understanding Gurbani
The Guru's Word (Gurbani) is what the Guru spoke. It is the imprint of the essence of God. It is the pathway to God. If the ordinary human being speaks it, it will always elevate him to that state of consciousness of the Guru. The Guru's consciousness is united with God, so the person will automaticallyget united with God, if he speaks the same words. It is a scientific and direct way to unite the finite with the Infinite Consciousness. The hypothalamus will get the same tingling. The impulses of the pituitary will
function the same way and get the other glands to secrete also in the same way as it was in the body ofGuru Nanak.

Gurbani is nothing but a total illustrated, facilitated science of naad for human knowledge. It is an individual effort. Read Gurbani in the way Guru says it, and understand it, and you will be in such ecstasy you will not believe it! Concentration on the construction of the word, and the sound is the proper way to
recite Gurbani. As you are creating the sound, the meaning will automatically come to you, now or later. It is just a matter of time and space. You must listen to your own construction of the Gurbani. This is the technical way in Naad Yoga.

There are two ways to go about understanding Gurbani. The first is to know the meaning through purposeful study; and the second is to recite it, and you will automatically understand the meaning intuitively. Gurbani has to be recited with the tongue, through japa. But, when you read meditatively for the purpose of understanding the meaning, it is okay.

The Power of the Shabad, Gurbani Kirtan, and Nam Simran
Reference:: Sikh Philosophy Network http://www.sikhphilosophy.net/showthread.php?t=18064
In Siri Guru Granth Sahib each shabad has its own individual domain, power, ridhi (worldly riches), sidhi (spiritual power), and nau nidhi (nine treasures). All occult powers are there. The recitation of shabads gives you the power to redeem the environments. Shabad is a part of the power of God, and when the shabad merges in you, you become God.

The lotus feet of God is the shabad of God. The sound itself will uplift you and take away the disease and sorrow from within you. Meditate on the lotus feet of God in your heart. The sound of the spirit is the shabad. Decorate yourself with it. Shabad is the fountain of spirit. It will always keep you flowing and growing.

The neutral mind records the shabad, the Truth. When your mind is freaking out, the shabad automatically comes. The shabad has the power to control you and your mind. Otherwise there is no way you or your mind can be controlled. Shabad brings inner balance. The power of inner balance is the shabad, and the power of the shabad is inner balance.

When controlled, our minds can create great things, because the power of the mind is also very infinite. When disciplined, it can change the vibrations and the magnetic psyche of the earth. That is why we come before Siri Guru Granth Sahib and do kirtan (singing of God's praises). Kirtan is to change the magnetic psyche of the universe with those vibrations of the Word of the Guru, the naad, so that we can principally enrich the self in ecstasy.

Nam simran (continuos remembrance of God's Name, of Self) is the preparation for Gurbani. You grind the ground, make the earth ready, and then you do simran. Simran is gurmantra (mantra given by the Guru). Khalsa is to recite Waheguru, and a Sikh is to recite Sat Nam. Sat Nam can elevate the consciousness of any person to Infinity, and Waheguru can bring you the experience of that Infinity. Wha means Infinite, he means Thou, and guru means self. When chanted, it brings you very near God. Sat Nam is a panch shabad (mantra containing five parts). Saa means Infinity, taa means birth, naa means death, and maa means resurrection. Sat Nam is the shabad in which you have superiority over God. God is a slave in the hand of the devotees. Sat Nam purifies the entire time and space, when you speak it even once; it does not matter when. It is superior self-power of God. God is remembered by His actions. Nam simran is a must to prepare for Gurbani to have its effect. It is the complete science of the word and sound. It changes a human's biological and psychological metabolism of his body, mind, and soul.

Nitnem: Daily Recitation of Guru's Bani
The following is a story which Siri Singh Sahib ji told at Khalsa Women's Training Camp: "There is a surprising story about my grandmother. She never spoke in a loud voice. I have never seen that woman offending anybody, and I have never seen a single human being offend her. The respect was so great that everyone would settle disputes by Mata ji's decision, without going to court. Whatever she would say, people would accept it as the truth and nothing but the truth. That reputation and non-offensiveness was
built from her perfection of her nitnem, her sadhana and Gurbani.

I am trying to illustrate to you that after a certain age in life, if you do not have nitnem and sadhana, then you will not churn yourself. When milk is churned, it takes a lot of milk to make a little butter. As milk has to be churned to make butter, like has to be churned. Gurbani works to churn the brain waves through the hyp0othalmus. You need not be a Sikh. In India, for example, there are a lot of Hindus and Muslims who
recite Gurbani. Gurbani is for a person who wants to be graceful, a person who wants to be balanced, and a person who wants to do things by their radiance. A person's presence alone should see the job done."

Nitnem in Gurbani gives you a very powerful meditative mind. It gives you the balance required. Energy comes to a person from the head, and the head is the distributing center through the spine. It is a must that when one reads Gurbani, it be done in the correct harmony and rhythm.

It is compulsory for Khalsa to read all the five banis daily. They were given so that a person's incarnated personality may elevate itself to defend through any negativity or misfortune.

http://www.sikhnet.com/sikhnet/Youth.nsf/de578a31af7f03678725642f000449fc/F3DAC99E8C1EEFE28725673B0052738B!OpenDocument

Sikh80 · #40 (**permalink**) 16-Dec-2007, 00:08 AM

Quotes From Gurbani and Liberation and BOndage -HIS WILL

bMid KlwsI BwxY hoie ] (5-13, jpu, mÚ 1)
Liberation from bondage comes only by Your Will.
horu AwiK n skY koie ] (5-14, jpu, mÚ 1)
No one else has any say in this.
jy ko Kwieku AwKix pwie ] (5-14, jpu, mÚ 1)
Reference:: Sikh Philosophy Network http://www.sikhphilosophy.net/showthread.php?t=18064
If some fool should presume to say that he does,
Ehu jwxY jyqIAw muih Kwie ] (5-14, jpu, mÚ 1)
Reference:: Sikh Philosophy Network http://www.sikhphilosophy.net/showthread.php?t=18064
he shall learn, and feel the effects of his folly.
Awpy jwxY Awpy dyie ] (5-14, jpu, mÚ 1)
He Himself knows, He Himself gives.
AwKih is iB kyeI kyie ] (5-15, jpu, mÚ 1)
Few, very few are those who acknowledge this.
ijs no bKsy isPiq swlwh ] (5-15, jpu, mÚ 1)
One who is blessed to sing the Praises of the Lord

Sikh80 · #41 (**permalink**) 21-Dec-2007, 08:23 AM

Q: How can one attain salvation? What kind of life one should lead to attain salvation?

A: In order to attain salvation one must live a honest life and meditate on God. Sikhism shows the way to attain salvation and become One with God. Sikhism instructs that you do not have to fast, abstain, go on renunciation or enter a monastery in order to meet God. All you have to do is have faith, recite the Name of God and remember Him for each possible moment. Guru Ji themselves got married and lived a family life and showed everyone that you can meet God while living a family life. Furthermore, Guru Ji said that your mind has to be detached from this world, you have to look this world as a temporary place, you will not be here forever, one day you will have to die. What you do while you are alive is critical, so make your decisions wisely. Furthermore, you do not have to detach yourself from this world physically, you can lead a normal family life and still be able to meet God.
Reference:: Sikh Philosophy Network http://www.sikhphilosophy.net/showthread.php?t=18064

The life to lead in order to attain salvation is clearly explained by Ninth Guru, Guru Teg Bahadur Ji in his sloks (name of a part of scripture). It is translated and summarized as follows:

Mortals are attached to this fake world and are not detached from it even for a moment. Your wealth, your spouse and everything you posses, which you think as of your own, Nanak says, the truth is that none of them shall go along with you at the time of your death. Mortal view this world as his own, but nothing here belongs to him. Mortal’s consciousness dwindles all the time because of money and among millions is one, who actually remembers God. Mortal have not enchanted the praises of Lord and have wasted all of his life. Mortals do not remember the name of Lord, and are completely drenched in money. All naïve and foolish mortals are worried about money. Nanak says, without reciting the name of Lord, this life is useless. Without reciting the name of Lord, you shall be caught in the cycle of birth and death again. For the one who does not recite the name of Lord, the use of his body is no greater than that of any animal that walks on this earth. Nanak says, everything is useless without reciting the name of Lord.

The one who goes to pilgrimages, sustain fast, make donations and by doing so take pride in his mind. His actions are like of an elephant that takes bath in the river and rolls in mud. Mortals are made of flesh and blood and consider themselves intelligent and clever. Mortals are very proud of their body; it all perishes in an instant. Nanak says, the mortals who have recited upon the Name of Lord wins upon this world.

Be aware of three phases of life, childhood, youth and old age. Youth passes away in no time and you shall attain an old body. Mortal wished never to die but death came upon him. Mortal plotted to deceive it but death stood on his very own threshold. Nothing comes in mind when you are old and death stand at your threshold. Mortals did not do what they were suppose to, and remained entangled in greed. Says Nanak, all the time has passed away, mortal did not worship God, then and why is he crying now? Mortal have not loved the One who gave him the body and wealth. Mortal’s head shakes, feet stagger, and eyes become dull and weak. Nanak says, this is the condition mortals face, and why still they do not recite the Name of Lord? Nanak Says, O my naïve friend, when death is near you, you shake and tremble helplessly. Have you recited the Name of Lord, you would not have feared death. Nanak says, human body is hard to attain, do not waste it. Mortals have numerous friends in good time and none in bad. Nanak says, tell your conscience to recite the Name of Lord, and He shall be your companion in the end (at the time of death).

God has given you body, wealth, peace, and house to live. Nanak says, why don’t you recite the name of Lord? Lord is the only giver of peace and happiness, and there is none else. God is the savior of sinners. He is the destroyer of fear, eradicator of evil-mindedness and the protector of every orphan. Nanak says, He always resides near you, make an attempt to know Him. Immerse your mind in Him, just like the fish in the water and you shall not be caught in the cycle of birth and death again. Always recite the One, by reciting whom you attain salvation. And salvation is attained only by reciting the name of God. Your dignity lies in merging in the one whom you originated from. Nanak says, tell your conscience to recite the name of Lord, and you shall be able to meet Him.

The one who is not affected by happiness, pain, greed, emotional attachment and egotistical pride. The one who is beyond praise and slander, and treats iron and gold alike. The one who is not touched by pain or pleasure, and treats his friends and enemies alike. The one who does not terrorize anyone and neither is afraid of anybody. The one who leaves all the materialistic things, renounces wealth and have detached himself from this world. The one who recites the name of God day and night, Nanak says, that person is the one who knows what is salvation, that person becomes spiritually aware, that is the person whose future is bright and that person becomes the image of Lord. The truth is that by become the image of Lord it means that there remains no difference between God and that individual. Just like a drop of water merges in the ocean.

Mortals have wandered lost and confused through countless lifetimes and yet they have not overcome the fear of death. Nanak says, tell your conscience, reciting the name of Lord, and you shall merge in the fearless Lord.

All mortals in this whole world roam around like beggar; Lord is the giver of all. Nanak says, by reciting Him in the heart, all work comes to completeness. The ones who always long happiness should start reciting the name of Lord. Tell you tongue to recite the Name of Lord and tell your ears to hear the Name of Lord. Says Nanak, tell your conscience if you do so, you shall not be caught in the cycle of birth and death ever.
Reference:: Sikh Philosophy Network http://www.sikhphilosophy.net/showthread.php?t=18064

Consider this world just like a dream. Nothing here is true besides God. Says Nanak, tell your conscience that all mortals are created in this world just like ripples on the water, who comes in existence and fade away all the time. Nanak says, nothing in this world is yours.

You should be worried if death was to wipe only you. But this is the condition everyone in this whole world has to face, no one is stable here. The one who has taken birth has to die; everyone has to perish. The world and its affairs are totally fake, be aware of this my friend. Just like a sand castle, this world will not last long. This world is like a dream, nothing lasts forever here. Nanak says, this is the time to sing praises of Lord and give up all entanglements. Nanak says, stable is the worshipper of God, enshrine this in your mind. Stable is the Name of Lord and stable is Lord. Says Nanak, rare are ones who have enchanted the praises of Lord.

Whenever a mortals who recites the name of Lord loses strength and is caught in worldly means and cannot do anything at all to save himself. He then asks God for help, God helps him with the strength which is greatest of all. Then he regains his strength and is able to do forsake this world. He knows that the almighty God is with him. Nanak says, everything is in the hand of God; He is the greatest savior and protector. Nanak has enshrine the Name of Lord in his heart and he says there is nothing else equivalent to it. Its His Name by reciting all the troubles disappear and Lord Himself come in appearance.

Sikh80 · #42 (**permalink**) 01-Apr-2008, 14:57 PM

After spending about 6 months plus here I have to narrate my experience that only one in millions, out of the Gumukhs, has the chance to realize oneself. It will take million of re-births to purge myself and think of realization. A long path to go. By any standards it is a long path.The journey is on.......... the destination far................away........................... .....

Sikh80 · #43 (**permalink**) 01-Apr-2008, 20:11 PM

Answers after Quest and study at Forum for last six months.

Naam as per para 0 page 1 of this post

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"nwmu inDwnu soeI pwey ik®pw kry pRBu soie ]3] (405-5, Awsw, mÚ 5)
He alone obtains the treasure of the Naam, the Name of the Lord, unto whom God shows His Mercy. ||3||

Gr mMdr KusI nwm kI ndir qyrI prvwru ] (16-19, isrIrwgu, mÚ 1)
The Naam, the Name of the Lord, is the pleasure of houses and mansions. Your Glance of Grace is my family, Lord.

ijnI siqguru syivAw iqnI pwieAw nwmu inDwnu ] (26-7, isrIrwgu, mÚ 3)
Those who serve the True Guru obtain the Treasure of the Naam.

syeI suKIey chu jugI ijnw nwmu AKutu Apwru ]3] (26-11, isrIrwgu, mÚ 3)
Those who attain the Inexhaustible Name of the Infinite Lord remain happy throughout the four ages. ||3||

ijs nau Awip dieAwlu hoie so gurmuiK nwim smwie ]2] (27-6, isrIrwgu, mÚ 3)
That Gurmukh, unto whom the Lord shows His Kindness, is absorbed in the Naam, the Name of the Lord. ||2||

Reference:: Sikh Philosophy Network http://www.sikhphilosophy.net/showthread.php?t=18064
ijnI gurmuiK nwmu iDAwieAw ivchu Awpu gvwie ] (28-11, isrIrwgu, mÚ 3)
The Gurmukhs meditate on the Naam; they eradicate selfishness and conceit from within.

so swDU bYrwgI soeI ihrdY nwmu vswey ] (29-14, isrIrwgu, mÚ 3)
That person is a Holy Saadhu, and a renouncer of the world, whose heart is filled with the Naam''
Reference:: Sikh Philosophy Network http://www.sikhphilosophy.net/showthread.php?t=18064

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Clarifications obtained by self study and interaction with members to para 0 of this post

1.Naam is the sargun form of the creator and Naam is the cause of the creation.

Naam De dhare sagle jant......etc.

2.Naam is in all of us and if one realizes Naam ,one can merge in the lord after meditation.
3.It is as per His Grace that we obtain it.4.One has to comply with all that is stated in Bani to become a Gurmukh.

And

5.Till then one may meditate upon 'waheguru' ,the Gurumantra.
This is strictly for the Non-Amritdhari sikhs. Amritdharis need not even go through this post for very obvious reasons.

I shall take up the analysis as per the various paras of this post only and shall not refer to any extraneous material unless required.

One is free to point out the mistakes.