Yoga in Sikhism

Namjap
Quote
n ancient times there were great Taoist Sages.
Their way of living was so deep, so subtle, it cannot be directly explained.
Instead, here is how they looked:
Cautious, as if crossing the ford of a stream in Winter
Alert, as if surrounded by danger
Polite, as if they were always a guest
Yielding, like ice that is on the verge of melting
Sincere, like an uncut block of wood
Receptive, like a valley
Opaque, like muddy water
(Q
Who can wait quietly for muddy water to slowly settle and become clear?
The one who is tuned to HIS Ordinance and becomes participant as HE guides. World is created for us not against us, it is we who look at that way.
Whatever is seen or heard is in the order of Nature; so is the consciousness of fear and comfort…” Asa Dee Vaar Mehla 1
Who can continue to calmly live, and so experience nature's constant, slow growth?
Only one who understands after analyzing self that incongruity is within, the rest is HIS ordinance, oppositions are to pass test in pursuit of becoming worthy who created the world
“ Says Nanak, the True one is looking on’ to Him every thing rings as it happens’
also
“ When God in His mercy sends Grace to man. He puts him to his work” Asa Dee Vaar Mehla 1.
(A[IMG]file:///C:/DOCUME%7E1/Gurdeep/LOCALS%7E1/Temp/msohtml1/01/clip_image001.gif[/IMG]
People who follow the Tao do not desire excess to be full.
Only if they become aware Tao’s wisdom has application on every aspects of life. Merely becoming indifferent to all which is visible may trigger emotional depression, its called introversion without a goal. Sikhism sets goal first before taking you to that height.
People who do not desire excess have unseen energy that constantly invigorates.
To live one needs to have desire, what kind is desire is longed leads to that kind of goal.
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namjapji Quote”Sikhism is a religion which will compel one to study every philosophy of the world without which one cannot truly understand the teachings of SGGS.”

Respectfully I disagree. Sikhism also says attaining lot of wisdom from all other sources leads to no where
Please read on
“we may read and read and make cartloads with books or pack carvans with them.
We may read and read and load boats with books or fill cellars with them. We may read for all the years and months that are given to us,
We may read as we live and breathe;
Yet, says nanak, there is only one truth that matters, all else is vanity and vexation of spirit.
Asa Dee vaar Mehla 1

I kept reading Krishna Murti, Osho, Tao, Budhism, Maxism and some articles on Judaism. When I came back to Gurbani, I felt I wish I spent all that time on understanding Gurbani. Just sharing what I felt. Echo is heard only, can never be found regardless how sweet it could be. I can write pages describing emotions, reasoning, abyss within me keeps deepening . As said before, my mind gave in to Gurus and Bhagatas experience.
Aad0002Quote
To understand other people and what makes them tick.

To understand others, we need to understand what guru ji is saying about” Nanak Hukma je bujha t haomai kahe n koye Jap Ji. They differ as per His ordinance, they hate the way He wants, they laugh at others as He wants, They kill, this is their destiny as per His Will.
Another reason, Sikhs use weapons only for self defense otherwise “violence” is not advocated by Gurbani in any case. To know others one need to analyze oneself, Here is Guru ji’s support
“ aap mooa mun(mann), mun te jaaniaa 11, nazr bhaee ghar ghar jania 11 Gouri mehla 1 SGGS 153( in essence: when feeling of “me” dies, He becomes known within, As He bestows upon us His bliss, He is seen in every body)

aad002 Ji, actually I must state that you were more right on it when you used a beautiful and powerful word” lagn” With lagn and Guru teachings journey is chartered with a target, rest becomes history.

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HAR bisrat sda khuari Mehla 5
pk70

Who can wait quietly for muddy water to slowly settle and become clear?
The one who is tuned to HIS Ordinance and becomes participant as HE guides. World is created for us not against us, it is we who look at that way.
Whatever is seen or heard is in the order of Nature; so is the consciousness of fear and comfort…” Asa Dee Vaar Mehla 1

Very well said, PK70 Ji. Nature is created for our benefit. Nature teaches us patience.


ਬ੍ਰਹਮ ਗਿਆਨੀ ਕੈ ਧੀਰਜੁ ਏਕ ॥
ब्रहम गिआनी कै धीरजु एक ॥
Barahm gi*ānī kai ḏẖīraj ėk.
The God-conscious being has a steady patience,
Guru Arjan Dev - view Shabad/Paurhi/Salok

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namjap quote
PK70 Ji. Nature is created for our benefit. Nature teaches us patience.
namjapji, I am still learning desperately, failures are becoming lessons, I want to thank you in way to remind me to be where I want to be.

__________________
HAR bisrat sda khuari Mehla 5
pk70

Quote:

Though the question is not directed to me yet I think to offer a small clarification. Kundalini jagran through breath control was widely practiced by yogis and sidhas. Many sikh- preachers still tell these things in the context ot Sidh Ghosthi. There are many recordings available on the net. Kudalini awakening leads to release of energy. By following the method of breath control, called Pranayaam also, it takes lot of time as one has to start from the lowest most chakra called as mool chakra. It is from this that one graduates to the highest level to crown chakra. Sikhism has not approved of it; instead it is recommended the Naam practice and it is stated in bani that one can have the kundalini awakening by 'naam' and by eulogizing the Creator through keertans etc. in the sangat. This kind of raj yog was recommended by Swami Vivekanand as well but sikhs do not practice it as a part of religion.One may do it for the purpose of mantaining good health etc.

ਰਸਨਾ ਜਪੀਐ ਏਕੁ ਨਾਮ ॥
rasanaa japeeai eaek naam ||
With your tongue, chant the Name of the One Lord.

ਈਹਾ ਸੁਖੁ ਆਨੰਦੁ ਘਨਾ ਆਗੈ ਜੀਅ ਕੈ ਸੰਗਿ ਕਾਮ ॥੧॥ ਰਹਾਉ ॥
eehaa sukh aanandh ghanaa aagai jeea kai sang kaam ||1|| rehaao ||
In this world, it shall bring you peace, comfort and great joy; hereafter, it shall go with your soul, and shall be of use to you. ||1||Pause||

ਕਟੀਐ ਤੇਰਾ ਅਹੰ ਰੋਗੁ ॥
katteeai thaeraa ahan rog ||
The disease of your ego shall be eradicated.

ਤੂੰ ਗੁਰ ਪ੍ਰਸਾਦਿ ਕਰਿ ਰਾਜ ਜੋਗੁ ॥੧॥
thoon gur prasaadh kar raaj jog ||1||
By Guru's Grace, practice Raja Yoga, the Yoga of meditation and success. ||1||

ਹਰਿ ਰਸੁ ਜਿਨਿ ਜਨਿ ਚਾਖਿਆ ॥
har ras jin jan chaakhiaa ||
Those who taste the sublime essence of the Lord

ਤਾ ਕੀ ਤ੍ਰਿਸਨਾ ਲਾਥੀਆ ॥੨॥
thaa kee thrisanaa laathheeaa ||2||
have their thirst quenched. ||2||

ਹਰਿ ਬਿਸ੍ਰਾਮ ਨਿਧਿ ਪਾਇਆ ॥
har bisraam nidhh paaeiaa ||
Those who have found the Lord, the Treasure of peace,

ਸੋ ਬਹੁਰਿ ਨ ਕਤ ਹੀ ਧਾਇਆ ॥੩॥
so bahur n kath hee dhhaaeiaa ||3||
shall not go anywhere else again. ||3||

ਹਰਿ ਹਰਿ ਨਾਮੁ ਜਾ ਕਉ ਗੁਰਿ ਦੀਆ ॥
har har naam jaa ko gur dheeaa ||
Those, unto whom the Guru has given the Lord's Name, Har, Har

ਨਾਨਕ ਤਾ ਕਾ ਭਉ ਗਇਆ ॥੪॥੮॥੧੪੬॥
naanak thaa kaa bho gaeiaa ||4||8||146||
- O Nanak, their fears are removed. ||4||8||146||
~SGGS Ji p. 211

What I have been discussing is not Kundalini yoga. It is an explanation of the function and purpose of Naam Abhiyaas. Because the Naam opens our chakras and unlocks our dasm duar this facillitates what is also known as kundalini awakening. But the practice is not Kundalini yoga, it is the practice3 of Raja Yoga which Guruji taught and why it appears in Gurbani and supportive rehitnamay. This is also taught by Gursikhs like Bhai Sahib Bhai Randhir Singh Ji. Sadly, a majority of the Panth does not read Gurbani carefully and has lost this metaphysical knowledge.

I can assure you, sitting in a Gurdwara, listening to kirtan, in the sangat... will have no power to liberate you. Waiting on Guruji's grace will not achieve the desired effect. What is desired isn't simply converting to, believing in, or outwardly practicing a religion. None of those things will ever lead to transformation of consciousness. It's absolutely no different from the superficial practices and lack of understanding which is also seen in other religions. Contrary to many people's desire for simplicity, ignorance does not lead to bliss.

What makes Sikhism different? Is it the philosophy? Is it the kirtan? Is it the bani? Is it sitting in Gurdwara with the sangat? Think about it. Would any of these things alone have the power to transform anybody? So I'm trying to point out a common weakness in modern Sikh philosophy which stems from disconnection from the metaphysical knowledge of purataan times, and a complete loss of contact with the practices which explain HOW the Naam, the Vaheguru Gurmantara, the pranayam practice of Naam abhiyaas, the Naam simran, the amrit vela, the Khande Ki Pahul Gur-deekhya, keeping the sadhana of rehit Maryada are all practices of Raja Yoga to facillitate the locking of the nine gates through which praan escapes the body and entangles us in the sansaara, and redirect upwards to unlock the tenth gate and expand beyond limits of the human brain the perception, the merging with Vaheguru.

ਜਾ ਕਉ ਗੁਰੁ ਹਰਿ ਮੰਤ੍ਰੁ ਦੇ ॥
jaa ko gur har manthra dhae ||
Those unto whom the Guru gives the Mantra of the Lord's Name

ਸੋ ਉਬਰਿਆ ਮਾਇਆ ਅਗਨਿ ਤੇ ॥੩॥
so oubariaa maaeiaa agan thae ||3||
are saved from the fire of Maya. ||3||
~SGGS Ji p. 211

That's a tall order! But none of this has to do with yoga as practiced by another guru, another school of thought, another religion. We have our own Living Guru! But if people constantly diminish the explanation which is in Gurbani, in supportive rehitnamay, in writings of Gursikhs like Bhai Sahib Bhai Randhir Singh Ji, then I suppose we can all sit in sangat and wait...for these metaphysical changes to happen. But I think it's going to be a long wait. If we are Guruji's chelas, then we practice what Guruji has given us, and we accept this process (cooperative effort with Guru) is required to free us from bodily sansaaric entanglement.

Every human being has chakras, as they have a body and chakrs are part of the human body. Whether or not you have understanding of the nature of the chakrs, whether or not you accept the energy must be redirected upwards piercing through blocks and bondages made from lifetimes of negative patterns and habits is individual. Whether or not some yogi practicing some siddha yoga or kundalini yoga or hatha yoga is spending a long time trying to raise the energy is not at issue here. This metaphysical physiology of human beings is expressly recorded here in Shabad Guruji Maharaaj. So Guruji is telling us that it has validity otherwise it wouldn't be in Gurbani. And if we all have this metaphysical physiology, there must be some practices we can do to cleanse the inner blockages and defilements which prevent our spiritual perception. If people neglect to do this spiritual work which encompasses the body-mind-soul, we cannot change. We stay stuck. We stay with energy escaping through the nine sense openings to perceive only the sensual world.

If you ever wondered what is wrong with our Sikhi, what is wrong with our sangat, what is wrong with our leaders, what is wrong with our world...this is it. We are all in bondage. We are slaves to ancient negative patterns of thinking and perceiving and feeling and responding. (I don't mean this in a critical way to say people are bad, but for explanation, the people around us have there own karam and are stuck. How can simply associating with these people as stuck as we are ever help to liberate us?) So often people do complain, these say "Jatha xyz is unloving, I've met more spiritual monas and even met better sinners!" Why do people say and observe these kind of disappointing things? Because the people in this world are lost. We are all entangled in bondages we don't even notice. Just being born in Sikh religion, or converting to Sikh religion, or getting amrit chukk is NOT of itself enough to facillitate the kind of change in a person's body-heart-mind-soul-consciousness to make a difference and start unlocking those ties that bind us to the sensual world. Just going to Gurdwara, singing kirtan, reading Gurbani, doing seva, wearing kakkars is NOT going to make you the Guru's chela.

I'm trying to explain that something more which is required, and explain from Gurbani the metaphysical process which must occur with the whole package of sadhana practices given by Guruji if anyone is to 1. be delivered from stuckness to sansara (embracing the world from root chakr) 2. be cleansed from inner defilements and obscurations (bandhas and kaleshas which obstruct the energy at certain chakrs from past actions and ignorance) 3. to overcome our inner 5 demons, the weaknesses of human nature which unlock the gates of hell and bring evil to earth. Without this, we can't change, we are too corrupted to jump to a condition of holiness. First we need cleansing, which of necessity is tackling issues at a psycho-spiritual level of mind and defilements of intent and obscurations of negative thinking patterns. Otherwise we can never proceed past self-delusion. And this is why so many fake babas and sants are around. They get half-baked so to speak, achieving a degree of spiritual insight but failing to conquer the impurities of consciousness. And this is why there are so many disappointing scandals in the world where religious teachers and leaders all fall down and do bad things in the name of religion.

How can any of this occur if people are afraid of the word "yoga?" And associate it with a whole bunch of things like Kundalini yoga, brahminvaad, Osho, riddh siddhia, black magic, fake babas and sants and whatever? Just investigate and study the Gurbani, the katha from Gursikhs, the purataan historic references, and you will see this is Guruji's yoga (means of uniting the sikh-chela with Vaheguru). Sikhism is not mere philosophy, not mere cultural identity, not mere shell. It is a system of Living practice with a Living Master which can led to 1. mukti 2. samadhi 3. merging. If your religion can't change you, if all it does is go from abc to rocket science with no prescription how to get from A to Z, if you think it's about sitting around hoping for the best and calling it grace...we're never going to get there. And if we can't get there, how can anyone say Sikh religion has anything to offer the world which is stumbling in the dark with enough problems already than to add a fake cure. How can anyone say "Sikhism has not approved of... the practices which are in Gurbani?" Is this because we perceive as people that no one around us, committee members, people who go to Gurdwara year in and year out, themselves don't recognize the very practices which are in Gurbani and belong to purataan Gursikhi? We don't need to go to Osho, or Zen, or Yogi Bhajan or anybody. Of course knowledge is good to have, but our Sikhi is rich beyond anything they have to offer. But it is sad that Guruji who was recognized as a Yoga Master has left a legacy of teaching where people don't even understand ancient and basic yogic concepts such as dasm duar, Naad, sass giras simran, amrit vela...and think it must relate to something like brahmanvaad when you bring their attention to it. Our we losing hold of our Living Guru and His Living practices of spiritual liberation?

ਪਉਣੁ ਪਾਣੀ ਬੈਸੰਤਰੋ ਧਰਤਿ ਅਕਾਸੁ ਉਲਘਿ ਪਇਆਣਾ ।
paunu paanee baisantaro dharati akaasu ulaghi paiaanaa|
Gurmukh goes beyond air, water, fire, earth and sky.

ਕਾਮੁ ਕ੍ਰੋਧੁ ਵਿਰੋਧੁ ਲਘਿ ਲੋਭੁ ਮੋਹੁ ਅਹੰਕਾਰੁ ਵਿਹਾਣਾ ।
kaamu krodhu virodhu|aghi|obhu mohu ahankaaru vihaanaa|
Resisting lust and anger he crosses the greed, infatuation and ego.

ਸਤਿ ਸੰਤੋਖ ਦਇਆ ਧਰਮੁ ਅਰਥੁ ਸੁ ਗਰੰਥੁ ਪੰਚ ਪਰਵਾਣਾ ।
sati santokh daiaa dharamu aradu su garandu panch paravaanaa|
He espouses truth, contentment, compassion, dharma and fortitude.

ਖੇਚਰ ਭੂਚਰ ਚਾਚਰੀ ਉਨਮਨ ਲਘਿ ਅਗੋਚਰ ਬਾਣਾ ।
khaychar bhoochar chaacharee unaman|aghi agochar baanaa|
Getting above of the khechar bhuchar chachar, unman and agochar (all yogic postures) mudras he concentrates upon the One Lord.

ਪੰਚਾਇਣ ਪਰਮੇਸਰੋ ਪੰਚ ਸਬਦ ਘਨਘੋਰ ਨੀਸਾਣਾ ।
panchaain paramaysaro panch sabad ghanaghor neesaanaa|
He beholds God in five (select persons) and the five sounds of five words become his special marks.

ਗੁਰਮੁਖਿ ਪੰਚ ਭੂਆਤਮਾ ਸਾਧਸੰਗਤਿ ਮਿਲਿ ਸਾਧ ਸੁਹਾਣਾ ।
guramukhi panch bhooaatamaa saadhasangati mili saadh suhaanaa|
Antahkaran, the basis of all five external elements is cultivated and cultured by gurmukh in the holy congregation.

ਸਹਜ ਸਮਾਧਿ ਨ ਆਵਣ ਜਾਣਾ ॥੫॥
sahaj samaadhi n aavan jaanaa ॥5॥
This way immersing in undisturbed trance he gets liberated from the cycle of transmigration.
Vaar 7 Pauri 5 of Vaaran Bhai Gurdas Ji

ਵਿਣੁ ਕਰਮਾ ਕੈਸੇ ਉਤਰਸਿ ਪਾਰੇ ॥੫॥
vin karamaa kaisae outharas paarae ||5||
Without the karma of good actions, how can you cross over? ||5||

ਮੁੰਦ੍ਰਾ ਫਟਕ ਬਨਾਈ ਕਾਨਿ ॥
mundhraa fattak banaaee kaan ||
You make ear-rings of glass to wear in your ears.

ਮੁਕਤਿ ਨਹੀ ਬਿਦਿਆ ਬਿਗਿਆਨਿ ॥
mukath nehee bidhiaa bigiaan ||
But liberation does not come from learning without understanding.

ਜਿਹਵਾ ਇੰਦ੍ਰੀ ਸਾਦਿ ਲਭਾਨਾ ॥
jihavaa eindhree saadh luobhaanaa ||
You are lured by the tastes of the tongue and sex organs.

ਪਸੂ ਭਏ ਨਹੀ ਮਿਟੈ ਨੀਸਾਨਾ ॥੬॥
pasoo bheae nehee mittai neesaanaa ||6||
You have become a beast; this sign cannot be erased. ||6||

ਤ੍ਰਿਬਿਧਿ ਲੋਗਾ ਤ੍ਰਿਬਿਧਿ ਜੋਗਾ ॥
thribidhh logaa thribidhh jogaa ||
The people of the world are entangled in the three modes; the Yogis are entangled in the three modes.

ਸਬਦੁ ਵੀਚਾਰੈ ਚੂਕਸਿ ਸੋਗਾ ॥
sabadh veechaarai chookas sogaa ||
Contemplating the Word of the Shabad, sorrows are dispelled.

ਊਜਲੁ ਸਾਚੁ ਸੁ ਸਬਦੁ ਹੋਇ ॥
oojal saach s sabadh hoe ||
Through the Shabad, one becomes radiant, pure and truthful.

ਜੋਗੀ ਜੁਗਤਿ ਵੀਚਾਰੇ ਸੋਇ ॥੭॥
jogee jugath veechaarae soe ||7||
One who contemplates the true lifestyle is a Yogi. ||7||

ਤੁਝ ਪਹਿ ਨਉ ਨਿਧਿ ਤੂ ਕਰਣੈ ਜੋਗੁ ॥
thujh pehi no nidhh thoo karanai jog ||
The nine treasures are with You, Lord; You are potent, the Cause of causes.

ਥਾਪਿ ਉਥਾਪੇ ਕਰੇ ਸੁ ਹੋਗੁ ॥
thhaap outhhaapae karae s hog ||
You establish and disestablish; whatever You do, happens.

ਜਤੁ ਸਤੁ ਸੰਜਮੁ ਸਚੁ ਸੁਚੀਤੁ ॥
jath sath sanjam sach sucheeth ||
One who practices celibacy, chastity, self-control, truth and pure consciousness

ਨਾਨਕ ਜੋਗੀ ਤ੍ਰਿਭਵਣ ਮੀਤੁ ॥੮॥੨॥
naanak jogee thribhavan meeth ||8||2||
- O Nanak, that Yogi is the friend of the three worlds. ||8||2||

ਰਾਮਕਲੀ ਮਹਲਾ ੧ ॥
raamakalee mehalaa 1 ||
Raamkalee, First Mehl:

ਖਟੁ ਮਟੁ ਦੇਹੀ ਮਨੁ ਬੈਰਾਗੀ ॥
khatt matt dhaehee man bairaagee ||
Above the six chakras of the body dwells the detached mind.

ਸੁਰਤਿ ਸਬਦੁ ਧੁਨਿ ਅੰਤਰਿ ਜਾਗੀ ॥
surath sabadh dhhun anthar jaagee ||
Awareness of the vibration of the Word of the Shabad has been awakened deep within.

ਵਾਜੈ ਅਨਹਦੁ ਮੇਰਾ ਮਨੁ ਲੀਣਾ ॥
vaajai anehadh maeraa man leenaa ||
The unstruck melody of the sound current resonates and resounds within; my mind is attuned to it.

ਗੁਰ ਬਚਨੀ ਸਚਿ ਨਾਮਿ ਪਤੀਣਾ ॥੧॥
gur bachanee sach naam patheenaa ||1||
Through the Guru's Teachings, my faith is confirmed in the True Name. ||1||

ਪ੍ਰਾਣੀ ਰਾਮ ਭਗਤਿ ਸੁਖੁ ਪਾਈਐ ॥
praanee raam bhagath sukh paaeeai ||
O mortal, through devotion to the Lord, peace is obtained.

ਗੁਰਮੁਖਿ ਹਰਿ ਹਰਿ ਮੀਠਾ ਲਾਗੈ ਹਰਿ ਹਰਿ ਨਾਮਿ ਸਮਾਈਐ ॥੧॥ ਰਹਾਉ ॥
guramukh har har meethaa laagai har har naam samaaeeai ||1|| rehaao ||
The Lord, Har, Har, seems sweet to the Gurmukh, who merges in the Name of the Lord, Har, Har. ||1||Pause||
~SGGS Ji p. 903

~Bhul chak maaf karni ji

ALL JIO

HERE IS GURU NANAK JI ON YOGA

<> siqgur pRswid ] jogu n iKMQw jogu n fMfY jogu n Bsm cVweIAY ] jogu n muMdI mUMif mufwieAY jogu n isM|I vweIAY ] AMjn mwih inrMjin rhIAY jog jugiq iev pweIAY ]1] glI jogu n hoeI ] eyk idRsit kir smsir jwxY jogI khIAY soeI ]1] rhwau ] jogu n bwhir mVI mswxI jogu n qwVI lweIAY ] jogu n dyis idsMqir BivAY jogu n qIriQ nweIAY ] AMjn mwih inrMjin rhIAY jog jugiq iev pweIAY ]2] siqguru BytY qw shsw qUtY Dwvqu vrij rhweIAY ] inJru JrY shj Duin lwgY Gr hI prcw pweIAY ] AMjn mwih inrMjin rhIAY jog jugiq iev pweIAY ]3] nwnk jIviqAw mir rhIAY AYsw jogu kmweIAY ] vwjy bwJhu isM|I vwjY qau inrBau pdu pweIAY ] AMjn mwih inrMjin rhIAY jog jugiq qau pweIAY ]4]1]8] {pMnw 730}
SOOHEE, FIRST MEHL, SEVENTH HOUSE:
ONE UNIVERSAL CREATOR GOD. BY THE GRACE OF THE TRUE GURU:
Yoga is not the patched coat, Yoga is not the walking stick. Yoga is not smearing the body with ashes. Yoga is not the ear-rings, and not the shaven head. Yoga is not the blowing of the horn. Remaining unblemished in the midst of the filth of the world — this is the way to attain Yoga. || 1 || By mere words, Yoga is not attained. One who looks upon all with a single eye, and knows them to be one and the same — he alone is known as a Yogi. || 1 || Pause || Yoga is not wandering to the tombs of the dead; Yoga is not sitting in trances. Yoga is not wandering through foreign lands; Yoga is not bathing at sacred shrines of pilgrimage. Remaining unblemished in the midst of the filth of the world — this is the way to attain Yoga. || 2 || Meeting with the True Guru, doubt is dispelled, and the wandering mind is restrained. Nectar rains down, celestial music resounds, and deep within, wisdom is obtained. Remaining unblemished in the midst of the filth of the world — this is the way to attain Yoga. || 3 || O Nanak, remain dead while yet alive — practice such a Yoga. When the horn is blown without being blown, then you shall attain the state of fearless dignity. Remaining unblemished in the midst of the filth of the world — this is the way to attain Yoga. || 4 || 1 || 8 ||

Translation is not perfect but pretty close to the Guru Message. It comes down to battle within, it starts with trying but eventually turns into a natural one(State of a mind). Even in JapJi Sahib, four realms are not addressed as any chakras or energy. Sikhism was and is a for masses, high techniques has no advocacy in any Guru Shabad. References are used just as references are found about Hindu mythology.

Please ponder over what Guru ji is saying in the context of Yoga .Others or mine views are immaterial in context of the above Guru Shabad that directly addresses "YOGA".

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HAR bisrat sda khuari Mehla 5
pk70

ਸੂਰ ਸਰੁ ਸੋਸਿ ਲੈ ਸੋਮ ਸਰੁ ਪੋਖਿ ਲੈ ਜੁਗਤਿ ਕਰਿ ਮਰਤੁ ਸੁ ਸਨਬੰਧੁ ਕੀਜੈ ॥
soor sar sos lai som sar pokh lai jugath kar marath s sanabandhh keejai ||
Heat up the sun energy of the right nostril, and cool down the moon energy of the left nostril; practicing this breath-control, bring them into perfect balance.

ਮੀਨ ਕੀ ਚਪਲ ਸਿਉ ਜੁਗਤਿ ਮਨੁ ਰਾਖੀਐ ਉਡੈ ਨਹ ਹੰਸੁ ਨਹ ਕੰਧੁ ਛੀਜੈ ॥੧॥
meen kee chapal sio jugath man raakheeai ouddai neh hans neh kandhh shheejai ||1||
In this way, the fickle fish of the mind will be held steady; the swan-soul shall not fly away, and the body-wall will not crumble. ||1||
~SGGS Ji p. 991

The question seems to be, "what is yoga?" Yoga ever was and always has meant a path or practice to facillitate union with God. And since ancient times and until the present, a Guru was the person uniquely qualified to take the seeker to the God. Not all Guru's are on the same spiritual level. What Gurbani teaches us is that Satguruji Nanak in all His forms is beyond even Hindu devas. Nowhere does Gurbani say, or allude to or suggest that Hindu devas don't exist, or are mere "mythology." It's really shocking that people have a Guru and are so completely dislocated from the history as not to recognize basic role of Guru, basic purpose of Guru, basic process of yoga. Every Guru in existence teaches a form of yoga. That is just arguing with words to say otherwise. Just to grab tuk from Gurbani where Guruji says yoga practices don't lead you to God doesn't mean HIS spiritual path (a form of yoga) doesn't lead to God. It's unimaginable someone would think such would invalidate all the other pauris where Guruji talks about a form of yoga based on the sound current. Why did Satguruji put into Shabad Guru Ji Maharaaj the tuks from Kabir Ji if they serve no purpose or only vague reference to "mythology" and "yogic-Hinduism-brahmanvaad?" It is completely illogical reasoning. Either every word of Gurbani has the power of Gur-shabad-Jyot and is teaching us something about mukti, or not one word of Gurbani has meaning. No one can pick and choose Gurbani like that. And if we can't understand, then we have to acknowledge something is beyond our understanding. Who can say the Gurbani is meaningless because it doesn't fit into our personal frame of reference, or that it is merely historical or "mythological?"

ਬ੍ਰਹਮਾ ਬਿਸਨੁ ਮਹੇਸ ਇਕ ਮੂਰਤਿ ਆਪੇ ਕਰਤਾ ਕਾਰੀ ॥੧੨॥
brehamaa bisan mehaes eik moorath aapae karathaa kaaree ||12||
Brahma, Vishnu and Shiva are manifestations of the One God. He Himself is the Doer of deeds. ||12||

ਕਾਇਆ ਸੋਧਿ ਤਰੈ ਭਵ ਸਾਗਰੁ ਆਤਮ ਤਤੁ ਵੀਚਾਰੀ ॥੧੩॥
kaaeiaa sodhh tharai bhav saagar aatham thath veechaaree ||13||
One who purifies his body, crosses over the terrifying world-ocean; he contemplates the essence of his own soul. ||13||

ਗੁਰ ਸੇਵਾ ਤੇ ਸਦਾ ਸੁਖੁ ਪਾਇਆ ਅੰਤਰਿ ਸਬਦੁ ਰਵਿਆ ਗੁਣਕਾਰੀ ॥੧੪॥
gur saevaa thae sadhaa sukh paaeiaa anthar sabadh raviaa gunakaaree ||14||
Serving the Guru, he finds everlasting peace; deep within, the Shabad permeates him, coloring him with virtue. ||14||
~SGGS Ji p. 08

Now the question again, what is yoga? It's completely bizarre to think only hatha yoga asanas (what most people think of) is the only kind of yoga, or to read Gurbani references to metaphysical physiology and somehow think it means Sikhs should get a yoga teacher and do bunch of postures and austerities. Thats completely misinformed. Gurbani is talking about Koran, Vedas, Kateba, and saying all these scriptures and religious paths cannot give you liberation. Gurbani is saying all the tapas, austerities, religious practices, yoga, Hindu rituals will not get you liberation. Gurbani is NOT saying don't follow the path of liberation Guru Nanak gives you. Guruji is giving us a path of liberation, and very clearly it is contra-distinguished from vain rituals, severe austerities, useless studying of scriptures. The path of Guru is called in Gurbani yoga...even in Gurbani. So we must contradistinguish that from other references to yoga. The crucial factor of difference is 1. we have Satguru, 2. we aren't given austerities but middle path as householder, 3. we aren't given postures but we ARE given pranayam Naam abhiyaas and simran meditation on the Naam, and singing kirtan in sadhsangat to attune with the Naam, and keeping the amrit vela to jap the Naam. Clearly Sikhs are given a form of yoga to practice which will reach the God by (unlocking dasm duar having traversed the body chakrs).

ਗੁਰਮੁਖਿ ਜੋਗ ਸਬਦਿ ਆਤਮੁ ਚੀਨੈ ਹਿਰਦੈ ਏਕੁ ਮੁਰਾਰੀ ॥੧੭॥
guramukh jog sabadh aatham cheenai hiradhai eaek muraaree ||17||
This is the Yoga of the Gurmukh: Through the Shabad, he understands his own soul, and he enshrines within his heart the One Lord. ||17||

ਮਨੂਆ ਅਸਥਿਰੁ ਸਬਦੇ ਰਾਤਾ ਏਹਾ ਕਰਣੀ ਸਾਰੀ ॥੧੮॥
manooaa asathhir sabadhae raathaa eaehaa karanee saaree ||18||
Imbued with the Shabad, his mind becomes steady and stable; this is the most excellent action. ||18||

ਬੇਦੁ ਬਾਦੁ ਨ ਪਾਖੰਡੁ ਅਉਧੂ ਗੁਰਮੁਖਿ ਸਬਦਿ ਬੀਚਾਰੀ ॥੧੯॥
baedh baadh n paakhandd aoudhhoo guramukh sabadh beechaaree ||19||
This true hermit does not enter into religious debates or hypocrisy; the Gurmukh contemplates the Shabad. ||19||

ਗੁਰਮੁਖਿ ਜੋਗੁ ਕਮਾਵੈ ਅਉਧੂ ਜਤੁ ਸਤੁ ਸਬਦਿ ਵੀਚਾਰੀ ॥੨੦॥
guramukh jog kamaavai aoudhhoo jath sath sabadh veechaaree ||20||
The Gurmukh practices Yoga - he is the true hermit; he practices abstinence and truth, and contemplates the Shabad. ||20||

ਸਬਦਿ ਮਰੈ ਮਨੁ ਮਾਰੇ ਅਉਧੂ ਜੋਗ ਜੁਗਤਿ ਵੀਚਾਰੀ ॥੨੧॥
sabadh marai man maarae aoudhhoo jog jugath veechaaree ||21||
One who dies in the Shabad and conquers his mind is the true hermit; he understands the Way of Yoga. ||21||

ਮਾਇਆ ਮੋਹੁ ਭਵਜਲੁ ਹੈ ਅਵਧੂ ਸਬਦਿ ਤਰੈ ਕੁਲ ਤਾਰੀ ॥੨੨॥
maaeiaa mohu bhavajal hai avadhhoo sabadh tharai kul thaaree ||22||
Attachment to Maya is the terrifying world-ocean; through the Shabad, the true hermit saves himself, and his ancestors as well. ||22||

ਸਬਦਿ ਸੂਰ ਜੁਗ ਚਾਰੇ ਅਉਧੂ ਬਾਣੀ ਭਗਤਿ ਵੀਚਾਰੀ ॥੨੩॥
sabadh soor jug chaarae aoudhhoo baanee bhagath veechaaree ||23||
Contemplating the Shabad, you shall be a hero throughout the four ages, O hermit; contemplate the Word of the Guru's Bani in devotion. ||23||
~SGGS Ji p. 908

How can you read it any other way? It's expressly clear and also vaaran of bhai Gurdas Ji sheds the same light on it. One would think Bhai Gurdas Ji who had darshan of 4 forms of Guru and whose own pen scribed the Adi Granth which became Guru, one would think he would know. It's unimaginable to think 300 years later that we know better with modern interpretations, that Bhai Gurdas Ji had it all wrong. That's just not a credible position. For one thing, if Sikhs were NOT intended to be yogi househoulders... why keep the hair? Why tie topknot? Because that is pure metaphysical physiological yogic practice. It serves absolutely no other conceivable purpose...unless you believe it's a Punjabi cultural ritualistic tradition with no practicality at all.

ਸਤਿਗੁਰੂ ਪਰਤਖਿ ਹੋਦੈ ਬਹਿ ਰਾਜੁ ਆਪਿ ਟਿਕਾਇਆ ॥
sathiguroo parathakh hodhai behi raaj aap ttikaaeiaa ||
The True Guru Himself sat up, and appointed the successor to the Throne of Raja Yoga, the Yoga of Meditation and Success.

ਸਭਿ ਸਿਖ ਬੰਧਪ ਪੁਤ ਭਾਈ ਰਾਮਦਾਸ ਪੈਰੀ ਪਾਇਆ ॥੪॥
sabh sikh bandhhap puth bhaaee raamadhaas pairee paaeiaa ||4||
All the Sikhs, relatives, children and siblings have fallen at the Feet of Guru Ram Das. ||4||

ਅੰਤੇ ਸਤਿਗੁਰੁ ਬੋਲਿਆ ਮੈ ਪਿਛੈ ਕੀਰਤਨੁ ਕਰਿਅਹੁ ਨਿਰਬਾਣੁ ਜੀਉ ॥
anthae sathigur boliaa mai pishhai keerathan kariahu nirabaan jeeo ||
Finally, the True Guru said, ""When I am gone, sing Kirtan in Praise of the Lord, in Nirvaanaa.""

ਕੇਸੋ ਗੋਪਾਲ ਪੰਡਿਤ ਸਦਿਅਹੁ ਹਰਿ ਹਰਿ ਕਥਾ ਪੜਹਿ ਪੁਰਾਣੁ ਜੀਉ ॥
kaeso gopaal panddith sadhiahu har har kathhaa parrehi puraan jeeo ||
Call in the long-haired scholarly Saints of the Lord, to read the sermon of the Lord, Har, Har.
~SGGS Ji p. 923

ਪਉਣੁ ਪਾਣੀ ਬੈਸੰਤਰੋ ਧਰਤਿ ਅਕਾਸੁ ਉਲਘਿ ਪਇਆਣਾ ।
paunu paanee baisantaro dharati akaasu ulaghi paiaanaa|
Gurmukh goes beyond air, water, fire, earth and sky.

ਕਾਮੁ ਕ੍ਰੋਧੁ ਵਿਰੋਧੁ ਲਘਿ ਲੋਭੁ ਮੋਹੁ ਅਹੰਕਾਰੁ ਵਿਹਾਣਾ ।
kaamu krodhu virodhu|aghi|obhu mohu ahankaaru vihaanaa|
Resisting lust and anger he crosses the greed, infatuation and ego.

ਸਤਿ ਸੰਤੋਖ ਦਇਆ ਧਰਮੁ ਅਰਥੁ ਸੁ ਗਰੰਥੁ ਪੰਚ ਪਰਵਾਣਾ ।
sati santokh daiaa dharamu aradu su garandu panch paravaanaa|
He espouses truth, contentment, compassion, dharma and fortitude.

ਖੇਚਰ ਭੂਚਰ ਚਾਚਰੀ ਉਨਮਨ ਲਘਿ ਅਗੋਚਰ ਬਾਣਾ ।
khaychar bhoochar chaacharee unaman|aghi agochar baanaa|
Getting above of the khechar bhuchar chachar, unman and agochar (all yogic postures) mudras he concentrates upon the One Lord.

ਪੰਚਾਇਣ ਪਰਮੇਸਰੋ ਪੰਚ ਸਬਦ ਘਨਘੋਰ ਨੀਸਾਣਾ ।
panchaain paramaysaro panch sabad ghanaghor neesaanaa|
He beholds God in five (select persons) and the five sounds of five words become his special marks.

ਗੁਰਮੁਖਿ ਪੰਚ ਭੂਆਤਮਾ ਸਾਧਸੰਗਤਿ ਮਿਲਿ ਸਾਧ ਸੁਹਾਣਾ ।
guramukhi panch bhooaatamaa saadhasangati mili saadh suhaanaa|
Antahkaran, the basis of all five external elements is cultivated and cultured by gurmukh in the holy congregation.

ਸਹਜ ਸਮਾਧਿ ਨ ਆਵਣ ਜਾਣਾ ॥੫॥
sahaj samaadhi n aavan jaanaa ॥5॥
This way immersing in undisturbed trance he gets liberated from the cycle of transmigration.

Vaar 7 Pauri 5 of Vaaran Bhai GurdasJi

Why would Bhai Gurdas of all people be talking about the mudras to block the energy (pran) from escaping the nine holes, and getting above these concentrate on the one Lord, which we must obviously infer relates to the opening of dasm duar...if all this was just mere "Hindu mythology?" Maybe we ourselves are mistaken with those contradictory impressions. Because clearly Gurbani is talking about a practice to cleanse the karam and unite the consciousness with God. And clearly most Sikhs (myself included) are not practicing as intently in the way which would achieve nirvanaa.

"Sikhism was and is a for masses, high techniques has no advocacy in any Guru Shabad."

Oh really? A path of liberation is already made quite simple through technology of sound current. Or perhaps you don't believe in Guru's Shabad? Veerji, people may be simple-minded, but we all have an atma. And the higher consciousness of every living being, including a tree has intuitive perception greater than the literary ignorance of the common uneducated man. We aren't talking about ignorance or that spiritual teachings need to reflect basic ignorance to reach the masses? What would they reach them with? Spiritual teachings must needs reflect a hyperdimensionality which unites this world and the higher realms to be able to deliver anyone out of bondage from this one. If someone is drowning you throw him a rope. But if the rope is as ignorant and stuck as he is, what's the purpose? Like Einstein said, sometimes to solve a complex problem you have to expand to a higher dimension. That's what spirituality is. And thus it is something of an order of complexity beyond even the human brain. Thus spiritual teachings need to be grasped intuitively, by the jeev, not the brain. These teachings in Gurbani are beyond even scientists.

ਸਹਜਿ ਰਤਾ ਬੂਝੈ ਪਤਿ ਹੋਇ ॥
sehaj rathaa boojhai path hoe ||
One who intuitively understands, and is attuned to the Lord, is honored.
~SGGS Ji p. 944

We are talking about intuitive perception. On this level, even a little child can understand Gurbani. Are we to infer that Gurbani is deliberately ignorant to reach the masses? We are still dealing with facillitating a process of liberation which even the greatest Vedic and Buddhist and Western scholars couldn't achieve. Do you think just because someone is lacking in intellectual capacity or (most likely interest) that process of purifying the bondage and knots of lifetimes is just simplistically wiped away by magic because Guru's grace? I find that unbelievable. This is a work so intense that it requires lifetimes to bring someone to spiritual maturity so they are receptive enough to work with Guru and achieve liberation. You are right in a way, it's not a mental process. But people can only communicate through the vehicle of words, language and intellect. What we are describing isn't a PhD in chemistry or physics, but there IS a sophistication, a medicine to what is going on spiritually. But the process occurs without aid of the mind. It occurs with intuitive perception. So yes, an uneducated person can easily be far more spiritually advanced than an intellectual. But, Gurbani is so many levels of understanding. It speaks to a child, and it makes a child of the intellectual. We are all humbled by the grandeur, the depth, and by the glory of Gurbani.

It's funny, but I read the simplest statement by a Zen Master years ago, which was so profound it took an entire book bringing in concepts from astrophysics and other dimensions to explain it. This is a philosophy forum. This is a place where we can examine the mysteries and profundity of Gurbani. But none of this means it is required to be a disciple of a true Guru, or undertake the simple path which Guruji gives His sikhs to obtain enlightenment. But naturally, Gurbani contains the essence of the nirgun and the sargun aspects of the Divine. We would finish ourselves before we could ever comprehend the totality of what is in Gurbani. The path is simple, but even scientists studying DNA will tell you the simplest ideas belie the world's greatest complexity. Gurbani understands the creation. Gurbani understands the anatomy and physiology of the human body AND it's spiritual purpose.

ਗੁਪਤੀ ਬਾਣੀ ਪਰਗਟੁ ਹੋਇ ॥
gupathee baanee paragatt hoe ||
The hidden Bani of the Word is revealed.

ਨਾਨਕ ਪਰਖਿ ਲਏ ਸਚੁ ਸੋਇ ॥੫੩॥
naanak parakh leae sach soe ||53||
O Nanak, the True Lord is revealed and known. ||53||

ਸਹਜ ਭਾਇ ਮਿਲੀਐ ਸੁਖੁ ਹੋਵੈ ॥
sehaj bhaae mileeai sukh hovai ||
Meeting with the Lord through intuition and love, peace is found.
~SGGS Ji p. 944

"References are used just as references are found about Hindu mythology."

This is a bold statement. First, may I ask you what is mythological about Hindu references in Gurbani. And before you answer, please reflect that Gurbani may be talking about unseen realms and higher dimensional beings which Hindu tradition has described in what is taken to be mythological terminology. This statement above completely discounts anything Gurbani may be saying. We do not presume to speak for Gurbani. We try to understand the depths of Gurbani, and accept that Gurbani may also be saying different things to different people at different times for different purposes, such is the message and power of Living Shabad Guru. But to presume to negate, discredit or invalidate any Gurbani references because someone may not accept, understand or agree with them is somewhat pretentious. Are you saying every reference which can be traced to Hindu religion which is in Gurbani... is mythological, not factual, not real, and therefore to be dismissed and disbelieved? Would you go so far?

ਜੀਅ ਉਪਾਇ ਜੁਗਤਿ ਹਥਿ ਕੀਨੀ ਕਾਲੀ ਨਥਿ ਕਿਆ ਵਡਾ ਭਇਆ ॥
jeea oupaae jugath hathh keenee kaalee nathh kiaa vaddaa bhaeiaa ||
You created all beings, and You hold the world in Your Hands; what greatness is it
to put a ring in the nose of the black cobra, as Krishna did?

ਕਿਸੁ ਤੂੰ ਪੁਰਖੁ ਜੋਰੂ ਕਉਣ ਕਹੀਐ ਸਰਬ ਨਿਰੰਤਰਿ ਰਵਿ ਰਹਿਆ ॥੨॥
kis thoon purakh joroo koun keheeai sarab niranthar rav rehiaa ||2||
Whose Husband are You? Who is Your wife? You are subtly diffused and pervading in all. ||2||

ਨਾਲਿ ਕੁਟੰਬੁ ਸਾਥਿ ਵਰਦਾਤਾ ਬ੍ਰਹਮਾ ਭਾਲਣ ਸ੍ਰਿਸਟਿ ਗਇਆ ॥
naal kuttanb saathh varadhaathaa brehamaa bhaalan srisatt gaeiaa ||
Brahma, the bestower of blessings, entered the stem of the lotus, with his relatives, to find the extent of the universe.
~SGGS Ji p. 350

Remember language is symbolic. Every word we speak is a symbol referring to ideas,
concepts, places, things. Sometimes symbolism, like poetry, potent truth. It could be
since the concept of inner kundalini serpent power for good or for evil is a universal concept,
that what is referenced here is more than mere mythology. Clearly there is a symbolic
truth evident in major world religions which is being described as taming the serpent.
Could it be that Gurbani is tackling profound spiritual concepts in a symbolic way rather
than dryly repeating mere historic mythology for the entertainment of the common man?

"Even in JapJi Sahib, four realms are not addressed as any chakras or energy."

ਅਸੰਖ ਨਾਵ ਅਸੰਖ ਥਾਵ ॥
asankh naav asankh thhaav ||
Countless names, countless places.

ਅਗੰਮ ਅਗੰਮ ਅਸੰਖ ਲੋਅ ॥
aganm aganm asankh loa ||
Inaccessible, unapproachable, countless celestial realms.

ਅਸੰਖ ਕਹਹਿ ਸਿਰਿ ਭਾਰੁ ਹੋਇ ॥
asankh kehehi sir bhaar hoe ||
Even to call them countless is to carry the weight on your head.
~SGGS Ji p. 4

ਖਟੁ ਮਟੁ ਦੇਹੀ ਮਨੁ ਬੈਰਾਗੀ ॥
khatt matt dhaehee man bairaagee ||
Above the six chakras of the body dwells the detached mind.

ਸੁਰਤਿ ਸਬਦੁ ਧੁਨਿ ਅੰਤਰਿ ਜਾਗੀ ॥
surath sabadh dhhun anthar jaagee ||
Awareness of the vibration of the Word of the Shabad has been awakened deep within.

ਵਾਜੈ ਅਨਹਦੁ ਮੇਰਾ ਮਨੁ ਲੀਣਾ ॥
vaajai anehadh maeraa man leenaa ||
The unstruck melody of the sound current resonates and resounds within; my mind is attuned to it.
~SGGS Ji p. 903

ਕਾਯਉ ਦੇਵਾ ਕਾਇਅਉ ਦੇਵਲ ਕਾਇਅਉ ਜੰਗਮ ਜਾਤੀ ॥
kaayo dhaevaa kaaeiao dhaeval kaaeiao jangam jaathee ||
Within the body, the Divine Lord is embodied. The body is the temple, the place of pilgrimage, and the pilgrim.

ਕਾਇਅਉ ਧੂਪ ਦੀਪ ਨਈਬੇਦਾ ਕਾਇਅਉ ਪੂਜਉ ਪਾਤੀ ॥੧॥
kaaeiao dhhoop dheep neebaedhaa kaaeiao poojo paathee ||1||
Within the body are incense, lamps and offerings. Within the body are the flower offerings. ||1||

ਕਾਇਆ ਬਹੁ ਖੰਡ ਖੋਜਤੇ ਨਵ ਨਿਧਿ ਪਾਈ ॥
kaaeiaa bahu khandd khojathae nav nidhh paaee ||
I searched throughout many realms, but I found the nine treasures within the body.
~SGGS Ji p. 695

First, Japji Sahib is not the totality of Gurbani. If something is not addressed in Japji Sahib, but is addressed in Gurbani, does that make it's meaning invalid and unimportant? Second, uncountable realms are discussed, not specifically the metaphysical physiology of the human body. How does this invalidate the many references in Gurbani to the metaphysical physiology of the human body?

ਅਖੰਡ ਮੰਡਲ ਨਿਰੰਕਾਰ ਮਹਿ ਅਨਹਦ ਬੇਨੁ ਬਜਾਵਉਗੋ ॥੧॥
akhandd manddal nirankaar mehi anehadh baen bajaavougo ||1||
In the imperishable realm of the Formless Lord, I play the flute of the unstruck sound current. ||1||

ਬੈਰਾਗੀ ਰਾਮਹਿ ਗਾਵਉਗੋ ॥
bairaagee raamehi gaavougo ||
Becoming detached, I sing the Lord's Praises.

ਸਬਦਿ ਅਤੀਤ ਅਨਾਹਦਿ ਰਾਤਾ ਆਕੁਲ ਕੈ ਘਰਿ ਜਾਉਗੋ ॥੧॥ ਰਹਾਉ ॥
sabadh atheeth anaahadh raathaa aakul kai ghar jaaougo ||1|| rehaao ||
Imbued with the unattached, unstruck Word of the Shabad, I shall go to the home of the Lord, who has no ancestors. ||1||Pause||

ਇੜਾ ਪਿੰਗੁਲਾ ਅਉਰੁ ਸੁਖਮਨਾ ਪਉਨੈ ਬੰਧਿ ਰਹਾਉਗੋ ॥
eirraa pingulaa aour sukhamanaa pounai bandhh rehaaougo ||
Then, I shall no longer control the breath through the energy channels of the Ida, Pingala and Shushmanaa.

ਚੰਦੁ ਸੂਰਜੁ ਦੁਇ ਸਮ ਕਰਿ ਰਾਖਉ ਬ੍ਰਹਮ ਜੋਤਿ ਮਿਲਿ ਜਾਉਗੋ ॥੨॥
chandh sooraj dhue sam kar raakho breham joth mil jaaougo ||2||
I look upon both the moon and the sun as the same, and I shall merge in the Light of God. ||2||

ਤੀਰਥ ਦੇਖਿ ਨ ਜਲ ਮਹਿ ਪੈਸਉ ਜੀਅ ਜੰਤ ਨ ਸਤਾਵਉਗੋ ॥
theerathh dhaekh n jal mehi paiso jeea janth n sathaavougo ||
I do not go to see sacred shrines of pilgrimage, or bathe in their waters; I do not bother any beings or creatures.

ਅਠਸਠਿ ਤੀਰਥ ਗੁਰੂ ਦਿਖਾਏ ਘਟ ਹੀ ਭੀਤਰਿ ਨ੍ਹ੍ਹਾਉਗੋ ॥੩॥
athasath theerathh guroo dhikhaaeae ghatt hee bheethar nhaaougo ||3||
The Guru has shown me the sixty-eight places of pilgrimage within my own heart, where I now take my cleansing bath. ||3||

ਪੰਚ ਸਹਾਈ ਜਨ ਕੀ ਸੋਭਾ ਭਲੋ ਭਲੋ ਨ ਕਹਾਵਉਗੋ ॥
panch sehaaee jan kee sobhaa bhalo bhalo n kehaavougo ||
I do not pay attention to anyone praising me, or calling me good and nice.

ਨਾਮਾ ਕਹੈ ਚਿਤੁ ਹਰਿ ਸਿਉ ਰਾਤਾ ਸੁੰਨ ਸਮਾਧਿ ਸਮਾਉਗੋ ॥੪॥੨॥
naamaa kehai chith har sio raathaa sunn samaadhh samaaougo ||4||2||
Says Naam Dayv, my consciousness is imbued with the Lord; I am absorbed in the profound state of Samaadhi. ||4||2||

ਮਾਇ ਨ ਹੋਤੀ ਬਾਪੁ ਨ ਹੋਤਾ ਕਰਮੁ ਨ ਹੋਤੀ ਕਾਇਆ ॥
maae n hothee baap n hothaa karam n hothee kaaeiaa ||
When there was no mother and no father, no karma and no human body,

ਹਮ ਨਹੀ ਹੋਤੇ ਤੁਮ ਨਹੀ ਹੋਤੇ ਕਵਨੁ ਕਹਾਂ ਤੇ ਆਇਆ ॥੧॥
ham nehee hothae thum nehee hothae kavan kehaan thae aaeiaa ||1||
when I was not and you were not, then who came from where? ||1||

ਰਾਮ ਕੋਇ ਨ ਕਿਸ ਹੀ ਕੇਰਾ ॥
raam koe n kis hee kaeraa ||
O Lord, no one belongs to anyone else.

ਜੈਸੇ ਤਰਵਰਿ ਪੰਖਿ ਬਸੇਰਾ ॥੧॥ ਰਹਾਉ ॥
jaisae tharavar pankh basaeraa ||1|| rehaao ||
We are like birds perched on a tree. ||1||Pause||

ਚੰਦੁ ਨ ਹੋਤਾ ਸੂਰੁ ਨ ਹੋਤਾ ਪਾਨੀ ਪਵਨੁ ਮਿਲਾਇਆ ॥
chandh n hothaa soor n hothaa paanee pavan milaaeiaa ||
When there was no moon and no sun, then water and air were blended together.

ਸਾਸਤੁ ਨ ਹੋਤਾ ਬੇਦੁ ਨ ਹੋਤਾ ਕਰਮੁ ਕਹਾਂ ਤੇ ਆਇਆ ॥੨॥
saasath n hothaa baedh n hothaa karam kehaan thae aaeiaa ||2||
When there were no Shaastras and no Vedas, then where did karma come from? ||2||

ਖੇਚਰ ਭੂਚਰ ਤੁਲਸੀ ਮਾਲਾ ਗੁਰ ਪਰਸਾਦੀ ਪਾਇਆ ॥
khaechar bhoochar thulasee maalaa gur parasaadhee paaeiaa ||
Control of the breath and positioning of the tongue, focusing at the third eye and wearing malas of tulsi beads, are all obtained through Guru's Grace.

ਨਾਮਾ ਪ੍ਰਣਵੈ ਪਰਮ ਤਤੁ ਹੈ ਸਤਿਗੁਰ ਹੋਇ ਲਖਾਇਆ ॥੩॥੩॥
naamaa pranavai param thath hai sathigur hoe lakhaaeiaa ||3||3||
Naam Dayv prays, this is the supreme essence of reality; the True Guru has inspired this realization. ||3||3||

ਰਾਮਕਲੀ ਘਰੁ ੨ ॥
raamakalee ghar 2 ||
Raamkalee, Second House:

ਬਾਨਾਰਸੀ ਤਪੁ ਕਰੈ ਉਲਟਿ ਤੀਰਥ ਮਰੈ ਅਗਨਿ ਦਹੈ ਕਾਇਆ ਕਲਪੁ ਕੀਜੈ ॥
baanaarasee thap karai oulatt theerathh marai agan dhehai kaaeiaa kalap keejai ||
Someone may practice austerities at Benares, or die upside-down at a sacred shrine ofpilgrimage, or burn his body in fire, or rejuvenate his body to life almost forever;

ਅਸੁਮੇਧ ਜਗੁ ਕੀਜੈ ਸੋਨਾ ਗਰਭ ਦਾਨੁ ਦੀਜੈ ਰਾਮ ਨਾਮ ਸਰਿ ਤਊ ਨ ਪੂਜੈ ॥੧॥
asumaedhh jag keejai sonaa garabh dhaan dheejai raam naam sar thoo n poojai ||1||
he may perform the horse-sacrifice ceremony, or give donations of gold covered over, but none of these is equal to the worship of the Lord's Name. ||1||
~SGGS Ji p. 973