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ਜਪੁ | Jup
ਸੋ ਦਰੁ | So Dar
ਸੋਹਿਲਾ | Sohilaa
ਰਾਗੁ ਸਿਰੀਰਾਗੁ | Raag Siree-Raag
Gurbani (14-53)
Ashtpadiyan (53-71)
Gurbani (71-74)
Pahre (74-78)
Chhant (78-81)
Vanjara (81-82)
Vaar Siri Raag (83-91)
Bhagat Bani (91-93)
ਰਾਗੁ ਮਾਝ | Raag Maajh
Gurbani (94-109)
Ashtpadi (109)
Ashtpadiyan (110-129)
Ashtpadi (129-130)
Ashtpadiyan (130-133)
Bara Maha (133-136)
Din Raen (136-137)
Vaar Maajh Ki (137-150)
ਰਾਗੁ ਗਉੜੀ | Raag Gauree
Gurbani (151-185)
Quartets/Couplets (185-220)
Ashtpadiyan (220-234)
Karhalei (234-235)
Ashtpadiyan (235-242)
Chhant (242-249)
Baavan Akhari (250-262)
Sukhmani (262-296)
Thittee (296-300)
Gauree kii Vaar (300-323)
Gurbani (323-330)
Ashtpadiyan (330-340)
Baavan Akhari (340-343)
Thintteen (343-344)
Vaar Kabir (344-345)
Bhagat Bani (345-346)
ਰਾਗੁ ਆਸਾ | Raag Aasaa
Gurbani (347-348)
Chaupaday (348-364)
Panchpadde (364-365)
Kaafee (365-409)
Aasaavaree (409-411)
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Patee (432-435)
Chhant (435-462)
Vaar Aasaa (462-475)
Bhagat Bani (475-488)
ਰਾਗੁ ਗੂਜਰੀ | Raag Goojaree
Gurbani (489-503)
Ashtpadiyan (503-508)
Vaar Gujari (508-517)
Vaar Gujari (517-526)
ਰਾਗੁ ਦੇਵਗੰਧਾਰੀ | Raag Dayv-Gandhaaree
Gurbani (527-536)
ਰਾਗੁ ਬਿਹਾਗੜਾ | Raag Bihaagraa
Gurbani (537-556)
Chhant (538-548)
Vaar Bihaagraa (548-556)
ਰਾਗੁ ਵਡਹੰਸ | Raag Wadhans
Gurbani (557-564)
Ashtpadiyan (564-565)
Chhant (565-575)
Ghoriaan (575-578)
Alaahaniiaa (578-582)
Vaar Wadhans (582-594)
ਰਾਗੁ ਸੋਰਠਿ | Raag Sorath
Gurbani (595-634)
Asatpadhiya (634-642)
Vaar Sorath (642-659)
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Gurbani (660-685)
Astpadhiya (685-687)
Chhant (687-691)
Bhagat Bani (691-695)
ਰਾਗੁ ਜੈਤਸਰੀ | Raag Jaitsree
Gurbani (696-703)
Chhant (703-705)
Vaar Jaitsaree (705-710)
Bhagat Bani (710)
ਰਾਗੁ ਟੋਡੀ | Raag Todee
ਰਾਗੁ ਬੈਰਾੜੀ | Raag Bairaaree
ਰਾਗੁ ਤਿਲੰਗ | Raag Tilang
Gurbani (721-727)
Bhagat Bani (727)
ਰਾਗੁ ਸੂਹੀ | Raag Suhi
Gurbani (728-750)
Ashtpadiyan (750-761)
Kaafee (761-762)
Suchajee (762)
Gunvantee (763)
Chhant (763-785)
Vaar Soohee (785-792)
Bhagat Bani (792-794)
ਰਾਗੁ ਬਿਲਾਵਲੁ | Raag Bilaaval
Gurbani (795-831)
Ashtpadiyan (831-838)
Thitteen (838-840)
Vaar Sat (841-843)
Chhant (843-848)
Vaar Bilaaval (849-855)
Bhagat Bani (855-858)
ਰਾਗੁ ਗੋਂਡ | Raag Gond
Gurbani (859-869)
Ashtpadiyan (869)
Bhagat Bani (870-875)
ਰਾਗੁ ਰਾਮਕਲੀ | Raag Ramkalee
Ashtpadiyan (902-916)
Gurbani (876-902)
Anand (917-922)
Sadd (923-924)
Chhant (924-929)
Dakhnee (929-938)
Sidh Gosat (938-946)
Vaar Ramkalee (947-968)
ਰਾਗੁ ਨਟ ਨਾਰਾਇਨ | Raag Nat Narayan
Gurbani (975-980)
Ashtpadiyan (980-983)
ਰਾਗੁ ਮਾਲੀ ਗਉੜਾ | Raag Maalee Gauraa
Gurbani (984-988)
Bhagat Bani (988)
ਰਾਗੁ ਮਾਰੂ | Raag Maaroo
Gurbani (889-1008)
Ashtpadiyan (1008-1014)
Kaafee (1014-1016)
Ashtpadiyan (1016-1019)
Anjulian (1019-1020)
Solhe (1020-1033)
Dakhni (1033-1043)
ਰਾਗੁ ਤੁਖਾਰੀ | Raag Tukhaari
Bara Maha (1107-1110)
Chhant (1110-1117)
ਰਾਗੁ ਕੇਦਾਰਾ | Raag Kedara
Gurbani (1118-1123)
Bhagat Bani (1123-1124)
ਰਾਗੁ ਭੈਰਉ | Raag Bhairo
Gurbani (1125-1152)
Partaal (1153)
Ashtpadiyan (1153-1167)
ਰਾਗੁ ਬਸੰਤੁ | Raag Basant
Gurbani (1168-1187)
Ashtpadiyan (1187-1193)
Vaar Basant (1193-1196)
ਰਾਗੁ ਸਾਰਗ | Raag Saarag
Gurbani (1197-1200)
Partaal (1200-1231)
Ashtpadiyan (1232-1236)
Chhant (1236-1237)
Vaar Saarang (1237-1253)
ਰਾਗੁ ਮਲਾਰ | Raag Malaar
Gurbani (1254-1293)
Partaal (1265-1273)
Ashtpadiyan (1273-1278)
Chhant (1278)
Vaar Malaar (1278-91)
Bhagat Bani (1292-93)
ਰਾਗੁ ਕਾਨੜਾ | Raag Kaanraa
Gurbani (1294-96)
Partaal (1296-1318)
Ashtpadiyan (1308-1312)
Chhant (1312)
Vaar Kaanraa
Bhagat Bani (1318)
ਰਾਗੁ ਕਲਿਆਨ | Raag Kalyaan
Gurbani (1319-23)
Ashtpadiyan (1323-26)
ਰਾਗੁ ਪ੍ਰਭਾਤੀ | Raag Prabhaatee
Gurbani (1327-1341)
Ashtpadiyan (1342-51)
ਰਾਗੁ ਜੈਜਾਵੰਤੀ | Raag Jaijaiwanti
Gurbani (1352-53)
Salok | Gatha | Phunahe | Chaubole | Swayiye
Sehskritee Mahala 1
Sehskritee Mahala 5
Gaathaa Mahala 5
Phunhay Mahala 5
Chaubolae Mahala 5
Shaloks Bhagat Kabir
Shaloks Sheikh Farid
Swaiyyae Mahala 5
Swaiyyae in Praise of Gurus
Shaloks in Addition To Vaars
Shalok Ninth Mehl
Mundavanee Mehl 5
ਰਾਗ ਮਾਲਾ, Raag Maalaa
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Gurmat Vichaar
Gurmat Vichar - Discussions
Part III Liberation Mukti-Niravan
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<blockquote data-quote="Sikh80" data-source="post: 64131" data-attributes="member: 5290"><p><strong><u><span style="color: black">Sahaj ... A state Of Mind ….Liberation………</span></u></strong></p><p> </p><p> </p><p> </p><p><span style="font-family: 'Times New Roman'"><strong><span style="color: blue">S</span></strong><span style="font-size: 12px"><span style="color: blue">ahaj, In Sikh vocabulary, refers to a state of mental and spiritual equipoise without the least intrusion of ego;</span> 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. </span></span></p><p> </p><p><strong><u><span style="font-family: 'Times New Roman'"><span style="font-size: 12px">Ego and its effect On Sahaj</span></span></u></strong></p><p> </p><p> </p><p><span style="font-family: 'Times New Roman'"><strong>E</strong><span style="font-size: 12px">go 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. <span style="color: blue">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. </span>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. <span style="color: blue">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. </span></span></span></p><p> </p><p><strong><u><span style="font-size: 12px"><span style="font-family: 'Times New Roman'">History Of Sahaj</span></span></u></strong></p><p> </p><p> </p><p><span style="font-family: 'Times New Roman'"><strong>T</strong><span style="font-size: 12px">he 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. </span></span></p><p> </p><p><strong><u><span style="font-size: 12px"><span style="font-family: 'Times New Roman'">Revival of Sahaj and Sikhism</span></span></u></strong></p><p> </p><p> </p><p><span style="font-family: 'Times New Roman'">I<span style="font-size: 12px">ts 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 <span style="color: blue">Guru </span>as essential for spiritual growth and advancement, <em>and </em>(d)<em><span style="color: blue"> recognition of the Ultimate Reality as an experience of unruffled equipoise and ineffable bliss. </span></em></span></span></p><p> </p><p><span style="font-family: 'Times New Roman'">H<span style="font-size: 12px">owever, 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. </span></span></p><p> </p><p><span style="font-family: 'Times New Roman'">F<span style="font-size: 12px">or the Gurus, man`s original nature was of the nature of light or intuitive knowledge "<em><u><span style="color: blue">man tunjoti sarupu hai apana mulu pachhanu</span></u></em>" (GG,441). <em><u><span style="color: blue">A reattainmenf of this natural self, with its attendant peace and equipoise is sahaj</span></u></em>. 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. </span></span></p><p> </p><p><span style="font-family: 'Times New Roman'">T<span style="font-size: 12px">o 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. <em><u><span style="color: blue">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 </span></u></em>(sahaj anand). </span></span></p><p> </p><p><span style="font-family: 'Times New Roman'">A <span style="font-size: 12px">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). <em><u><span style="color: blue">This is how sahaj epitomizes mental equipoise in which all turbulence of emotions is calmed</span></u></em>.</span></span></p><p> </p><p> </p><p><span style="font-family: 'Times New Roman'">W<span style="font-size: 12px">hile 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. </span></span></p><p> </p><p> </p><p><strong><u><span style="font-size: 12px"><span style="font-family: 'Times New Roman'">Sahaj a state of Freedom</span></span></u></strong></p><p> </p><p> </p><p><span style="font-family: 'Times New Roman'"><strong><em><u><span style="color: blue">S</span></u></em></strong><span style="font-size: 12px"><em><u><span style="color: blue">ahaj has been called a state of freedom. </span></u></em>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. <em><u><span style="color: blue">In sahaj` one is also liberated from the servility of carnal needs</span></u></em>. 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 </span></span><a href="http://www.thesikhencyclopedia.com/component/option,com_alphacontent/task,view/id,224/" target="_blank"><u><span style="font-family: 'Times New Roman'"><span style="font-size: 12px"><span style="color: #0000ff">AMRIT</span></span></span></u></a><span style="font-family: 'Times New Roman'"><span style="font-size: 12px"> 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. </span></span></p><p> </p><p><span style="font-family: 'Times New Roman'"><strong>O</strong><span style="font-size: 12px">ne 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 SGGS ji as, for example, in the following passage : </span></span></p><p> </p><p><span style="font-family: 'Times New Roman'"><strong>O</strong><span style="font-size: 12px">ne 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) </span></span></p><p> </p><p> </p><ul> <li data-xf-list-type="ul"><span style="font-family: 'Tahoma'"><span style="font-size: 12px">Friend and foe are one and the same to them.</span></span></li> <li data-xf-list-type="ul"><span style="font-family: 'Tahoma'"><span style="font-size: 12px">Whatever they speak is wisdom.</span></span></li> <li data-xf-list-type="ul"><span style="font-family: 'Tahoma'"><span style="font-size: 12px">Whatever they hear is the Naam, the Name of the Lord.</span></span></li> <li data-xf-list-type="ul"><span style="font-family: 'Tahoma'"><span style="font-size: 12px">Whatever they see is meditation. ||2||</span></span></li> <li data-xf-list-type="ul"><span style="font-family: 'Tahoma'"><span style="font-size: 12px">They awaken in peace and poise; they sleep in peace and poise.</span></span></li> <li data-xf-list-type="ul"><span style="font-family: 'Tahoma'"><span style="font-size: 12px">That which is meant to be, automatically happens.</span></span></li> <li data-xf-list-type="ul"><span style="font-family: 'Tahoma'"><span style="font-size: 12px">In peace and poise, they remain detached; in peace and poise, they laugh.</span></span></li> <li data-xf-list-type="ul"><span style="font-family: 'Tahoma'"><span style="font-size: 12px">In peace and poise, they remain silent; in peace and poise, they chant. </span></span></li> <li data-xf-list-type="ul"><span style="font-family: 'Tahoma'"><span style="font-size: 12px">In peace and poise they eat; in peace and poise they love.</span></span></li> <li data-xf-list-type="ul"><span style="font-family: 'Tahoma'"><span style="font-size: 12px">The illusion of duality is easily and totally removed.</span></span></li> <li data-xf-list-type="ul"><span style="font-family: 'Tahoma'"><span style="font-size: 12px">They naturally join the Saadh Sangat, the Society of the Holy.</span></span></li> <li data-xf-list-type="ul"><span style="font-family: 'Tahoma'"><span style="font-size: 12px">In peace and poise, they meet and merge with the Supreme Lord God. </span></span></li> <li data-xf-list-type="ul"><span style="font-family: 'Tahoma'"><span style="font-size: 12px">They are at peace in their homes, and they are at peace while detached.</span></span></li> </ul><p></p><p><strong><u><span style="font-size: 12px"><span style="font-family: 'Times New Roman'">Sahaj A supermost spiritual State</span></span></u></strong></p><p> </p><p> </p><p><span style="font-family: 'Times New Roman'"><strong>I</strong><span style="font-size: 12px">t 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: "<em><u><span style="color: blue">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.</span></u></em>.." (GG,68). From the true Word emanates the sahajdhuni ( the tune of sahaj) and the mind gets absorbed in Truth </span></span></p><p> </p><p><span style="font-family: 'Times New Roman'"><span style="font-size: 12px">"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).</span></span></p><p> </p><p> </p><p><span style="font-size: 12px"><span style="font-family: 'Times New Roman'">1. Sabadarth Sri Guru Granth Sahib. </span></span><span style="font-family: 'Times New Roman'"><span style="font-size: 12px">1959</span></span></p><p><span style="font-size: 12px"><span style="font-family: 'Times New Roman'">2. Gurdas, Bhai, Varan. Amritsar, 1962</span></span></p><p><span style="font-size: 12px"><span style="font-family: 'Times New Roman'">3. Jodh</span></span><span style="font-family: 'Times New Roman'"><span style="font-size: 12px"> Bhai, </span></span><span style="font-family: 'Times New Roman'"><span style="font-size: 12px">Nirnai. </span></span><span style="font-family: 'Times New Roman'"><span style="font-size: 12px">,1932</span></span></p><p><span style="font-size: 12px"><span style="font-family: 'Times New Roman'">4. Taran Singh, Sahaj te Anandu. Amritsar, n.d</span></span></p><p><span style="font-size: 12px"><span style="font-family: 'Times New Roman'">5. Talib, Gurbachan Singh, Guru Nanak : His Personality and Vision. Jalandhar, 1969</span></span></p><p><span style="font-size: 12px"><span style="font-family: 'Times New Roman'">6. Harbans Singh, ed., Perspectives on Gum Nanak. </span></span><span style="font-family: 'Times New Roman'"><span style="font-size: 12px">,1975</span></span></p><p><span style="font-size: 12px"><span style="font-family: 'Times New Roman'">7. Diwana, Mohan Singh, Guru Nanak Dev and Sahaj. Jalandhar, 1973</span></span></p><p><span style="font-size: 12px"><span style="font-family: 'Times New Roman'">8. Ray, Niharranjan, The Sikh Gurus and the Sikh Society. Delhi, 1970</span></span></p><p><span style="font-size: 12px"><span style="font-family: 'Times New Roman'">9. Wazir Singh, Philosophy of Sikh Religion. Delhi, 1981</span></span></p><p> </p><p>E & O E</p></blockquote><p></p>
[QUOTE="Sikh80, post: 64131, member: 5290"] [B][U][COLOR=black]Sahaj ... A state Of Mind ….Liberation………[/COLOR][/U][/B] [FONT=Times New Roman][B][COLOR=blue]S[/COLOR][/B][SIZE=3][COLOR=blue]ahaj, In Sikh vocabulary, refers to a state of mental and spiritual equipoise without the least intrusion of ego;[/COLOR] 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. [/SIZE][/FONT] [B][U][FONT=Times New Roman][SIZE=3]Ego and its effect On Sahaj[/SIZE][/FONT][/U][/B] [FONT=Times New Roman][B]E[/B][SIZE=3]go 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. [COLOR=blue]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. [/COLOR]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. [COLOR=blue]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. [/COLOR][/SIZE][/FONT] [B][COLOR=windowtext][U][SIZE=3][FONT=Times New Roman]History Of Sahaj[/FONT][/SIZE][/U][/COLOR][/B] [FONT=Times New Roman][B]T[/B][SIZE=3]he 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. [/SIZE][/FONT] [B][COLOR=windowtext][U][SIZE=3][FONT=Times New Roman]Revival of Sahaj and Sikhism[/FONT][/SIZE][/U][/COLOR][/B] [FONT=Times New Roman]I[SIZE=3]ts 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 [COLOR=blue]Guru [/COLOR]as essential for spiritual growth and advancement, [I]and [/I](d)[I][COLOR=blue] recognition of the Ultimate Reality as an experience of unruffled equipoise and ineffable bliss. [/COLOR][/I][/SIZE][/FONT] [FONT=Times New Roman]H[SIZE=3]owever, 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. [/SIZE][/FONT] [FONT=Times New Roman]F[SIZE=3]or the Gurus, man`s original nature was of the nature of light or intuitive knowledge "[I][U][COLOR=blue]man tunjoti sarupu hai apana mulu pachhanu[/COLOR][/U][/I]" (GG,441). [I][U][COLOR=blue]A reattainmenf of this natural self, with its attendant peace and equipoise is sahaj[/COLOR][/U][/I]. 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. [/SIZE][/FONT] [FONT=Times New Roman]T[SIZE=3]o 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. [I][U][COLOR=blue]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 [/COLOR][/U][/I](sahaj anand). [/SIZE][/FONT] [FONT=Times New Roman]A [SIZE=3]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). [I][U][COLOR=blue]This is how sahaj epitomizes mental equipoise in which all turbulence of emotions is calmed[/COLOR][/U][/I].[/SIZE][/FONT] [FONT=Times New Roman]W[SIZE=3]hile 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. [/SIZE][/FONT] [B][COLOR=windowtext][U][SIZE=3][FONT=Times New Roman]Sahaj a state of Freedom[/FONT][/SIZE][/U][/COLOR][/B] [FONT=Times New Roman][B][I][U][COLOR=blue]S[/COLOR][/U][/I][/B][SIZE=3][I][U][COLOR=blue]ahaj has been called a state of freedom. [/COLOR][/U][/I]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. [I][U][COLOR=blue]In sahaj` one is also liberated from the servility of carnal needs[/COLOR][/U][/I]. 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 [/SIZE][/FONT][URL="http://www.thesikhencyclopedia.com/component/option,com_alphacontent/task,view/id,224/"][U][FONT=Times New Roman][SIZE=3][COLOR=#0000ff]AMRIT[/COLOR][/SIZE][/FONT][/U][/URL][FONT=Times New Roman][SIZE=3] 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. [/SIZE][/FONT] [FONT=Times New Roman][B]O[/B][SIZE=3]ne 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 SGGS ji as, for example, in the following passage : [/SIZE][/FONT] [FONT=Times New Roman][B]O[/B][SIZE=3]ne 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) [/SIZE][/FONT] [LIST] [*][FONT=Tahoma][SIZE=3]Friend and foe are one and the same to them.[/SIZE][/FONT] [*][FONT=Tahoma][SIZE=3]Whatever they speak is wisdom.[/SIZE][/FONT] [*][FONT=Tahoma][SIZE=3]Whatever they hear is the Naam, the Name of the Lord.[/SIZE][/FONT] [*][FONT=Tahoma][SIZE=3]Whatever they see is meditation. ||2||[/SIZE][/FONT] [*][FONT=Tahoma][SIZE=3]They awaken in peace and poise; they sleep in peace and poise.[/SIZE][/FONT] [*][FONT=Tahoma][SIZE=3]That which is meant to be, automatically happens.[/SIZE][/FONT] [*][FONT=Tahoma][SIZE=3]In peace and poise, they remain detached; in peace and poise, they laugh.[/SIZE][/FONT] [*][FONT=Tahoma][SIZE=3]In peace and poise, they remain silent; in peace and poise, they chant. [/SIZE][/FONT] [*][FONT=Tahoma][SIZE=3]In peace and poise they eat; in peace and poise they love.[/SIZE][/FONT] [*][FONT=Tahoma][SIZE=3]The illusion of duality is easily and totally removed.[/SIZE][/FONT] [*][FONT=Tahoma][SIZE=3]They naturally join the Saadh Sangat, the Society of the Holy.[/SIZE][/FONT] [*][FONT=Tahoma][SIZE=3]In peace and poise, they meet and merge with the Supreme Lord God. [/SIZE][/FONT] [*][FONT=Tahoma][SIZE=3]They are at peace in their homes, and they are at peace while detached.[/SIZE][/FONT][/LIST] [B][COLOR=windowtext][U][SIZE=3][FONT=Times New Roman]Sahaj A supermost spiritual State[/FONT][/SIZE][/U][/COLOR][/B] [FONT=Times New Roman][B]I[/B][SIZE=3]t 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: "[I][U][COLOR=blue]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.[/COLOR][/U][/I].." (GG,68). From the true Word emanates the sahajdhuni ( the tune of sahaj) and the mind gets absorbed in Truth [/SIZE][/FONT] [FONT=Times New Roman][SIZE=3]"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).[/SIZE][/FONT] [SIZE=3][FONT=Times New Roman]1. Sabadarth Sri Guru Granth Sahib. [/FONT][/SIZE][FONT=Times New Roman][SIZE=3]1959[/SIZE][/FONT] [SIZE=3][FONT=Times New Roman]2. Gurdas, Bhai, Varan. Amritsar, 1962[/FONT][/SIZE] [SIZE=3][FONT=Times New Roman]3. Jodh[/FONT][/SIZE][FONT=Times New Roman][SIZE=3] Bhai, [/SIZE][/FONT][FONT=Times New Roman][SIZE=3]Nirnai. [/SIZE][/FONT][FONT=Times New Roman][SIZE=3],1932[/SIZE][/FONT] [SIZE=3][FONT=Times New Roman]4. Taran Singh, Sahaj te Anandu. Amritsar, n.d[/FONT][/SIZE] [SIZE=3][FONT=Times New Roman]5. Talib, Gurbachan Singh, Guru Nanak : His Personality and Vision. Jalandhar, 1969[/FONT][/SIZE] [SIZE=3][FONT=Times New Roman]6. Harbans Singh, ed., Perspectives on Gum Nanak. [/FONT][/SIZE][FONT=Times New Roman][SIZE=3],1975[/SIZE][/FONT] [SIZE=3][FONT=Times New Roman]7. Diwana, Mohan Singh, Guru Nanak Dev and Sahaj. Jalandhar, 1973[/FONT][/SIZE] [SIZE=3][FONT=Times New Roman]8. Ray, Niharranjan, The Sikh Gurus and the Sikh Society. Delhi, 1970[/FONT][/SIZE] [SIZE=3][FONT=Times New Roman]9. Wazir Singh, Philosophy of Sikh Religion. Delhi, 1981[/FONT][/SIZE] E & O E [/QUOTE]
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Gurmat Vichaar
Gurmat Vichar - Discussions
Part III Liberation Mukti-Niravan
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