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Sakat/ਸਾਕਤ

Discussion in 'Spiritual Articles' started by vsgrewal48895, Apr 4, 2009.

  1. vsgrewal48895

    vsgrewal48895
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    SAKAT/ਸਾਕਤ


    According to Mahan Kosh, Sakat is defined as: ਸ਼ਕਤੀ ਦਾ ਪੂਜਾਰੀ, ਮਾਇਆਧਾਰੀ, ਮਨਮੁਖ, ਡਿਗਿਆ ਹੋਇਆ, ਪਤਿਤ, ਰੱਬ ਨਾਲੋਂ ਟੁੱਟੇ ਹੋਏ ਮਨੁੱਖ, ਮਾਇਆ-ਗ੍ਰਸੇ ਜੀਵ। ਸਾਕਤਾਂ (ਰੱਬ ਨਾਲੋਂ ਪਰੇ ਮਨੁਖਾਂ) ਪਾਸੋਂ। Worshiper of Shakti (Durga & other goddesses), worshipper of mammon, egotistic and greedy or reprobate, foolish and argumentative worldly person or self willed person (ਮਨਮੁਖਿ).

    According to Hindu mythology, Shiva’s consort, Sakati or Devi Mata created the material world. Sabd Guru indicates that Maya, Shakti, was created by the Akal Purkh with three qualities. These qualities lead us to emotional bondage. They mislead us through illusion and doubt, as indicated by Guru Amardas in Siri Raag. There are at least 99 goddesses, Devi of Shakati, in Hindu religion. Shakti represents the active, dynamic principle of feminine power manifest in the material universe, created out of her by the power of illusion. A worshiper of Shakti is called Shakta. There are 51 important centers of Shakti worship located in the Indian sub-continent.

    The distinction between consciousness, Spirit, and physical matter or Maya, between mind and body, is the result of an unenlightened perspective. The contact of the spirit with matter downgrades it. So, an individual must make a special effort to follow the teachings in Sabd Guru in order to make progress spiritually.

    Sakat (ਸਾਕਤ) word comes in Sabd Guru many times. Guru Amardas describes Sakat in Raag Gauri;

    ਸਾਕਤ ਜਾਇ ਨਿਵਹਿ ਗੁਰ ਆਗੈ ਮਨਿ ਖੋਟੇ ਕੂੜਿ ਕੂੜਿਆਰੇ ॥ਜਾ ਗੁਰੁ ਕਹੈ ਉਠਹੁ ਮੇਰੇ ਭਾਈ ਬਹਿ ਜਾਹਿ ਘੁਸਰਿ ਬਗੁਲਾਰੇ ॥ਗੁਰਸਿਖਾ ਅੰਦਰਿ ਸਤਿਗੁਰੁ ਵਰਤੈ ਚੁਣਿ ਕਢੇ ਲਧੋਵਾਰੇ ॥ਓਇ ਅਗੈ ਪਿਛੈ ਬਹਿ ਮੁਹੁ ਛਪਾਇਨਿ ਨ ਰਲਨੀ ਖੋਟੇਆਰੇ ॥ਓਨਾ ਦਾ ਭਖੁ ਸੁ ਓਥੈ ਨਾਹੀ ਜਾਇ ਕੂੜੁ ਲਹਨਿ ਭੇਡਾਰੇ ॥ਓਨਾ ਦਾ ਭਖੁ ਸੁ ਓਥੈ ਨਾਹੀ ਜਾਇ ਕੂੜੁ ਲਹਨਿ ਭੇਡਾਰੇ ॥ਜੇ ਸਾਕਤੁ ਨਰੁ ਖਾਵਾਈਐ ਲੋਚੀਐ ਬਿਖੁ ਕਢੈ ਮੁਖਿ ਉਗਲਾਰੇ ॥ਹਰਿ ਸਾਕਤ ਸੇਤੀ ਸੰਗੁ ਨ ਕਰੀਅਹੁ ਓਇ ਮਾਰੇ ਸਿਰਜਣਹਾਰੇ ॥ਜਿਸ ਕਾ ਇਹੁ ਖੇਲੁ ਸੋਈ ਕਰਿ ਵੇਖੈ ਜਨ ਨਾਨਕ ਨਾਮੁ ਸਮਾਰੇ ॥

    Saakat Jaa-ay Niveh Gur Aagai Man Khotay Koorh Koorhi-aaray, Jaa Gur Kahai Uthahu Mayray Bhaa-ee Bahi Jaahi Ghusar Bagulaaray, Gursikhaa Andar Satgur Vartai Chun Kadhay LaDhovaaray, O-ay Agai Pichhai Bahi Muhu Chhapaa-in Na Ralnee Khotay-aaray, Onaa Daa Bhakh So Othai Naahee Jaa-ay Koorh Lahan Bhaydaaray, Jay Saakat Nar Khaavaa-ee-ai Lochee-ai Bikh Kadhai Mukh Uglaaray, Har Saakat Saytee Sang Na Karee-ahu O-ay Maaray SirjanhaarayJjis Kaa Ih Khayl So-ee Kar Vaykhai Jan Nanak Naam Samaaray.

    The reprobate may go and bow before the Guru, but his mind is false, and insincere. When the Guru says to his disciple to rise up from prostration; those like storks hide themselves. The True Guru prevails among His Gur Sikhs; the false ones are excluded by discriminating search. Sitting here and there, they hide their faces; being counterfeit, they cannot mix with the genuine. There is no food for them there; the false go into the filth like sheep. If you try to feed the reprobate, he will spit out poison from his mouth. O, Akal Purkh let me not be in the company of the reprobate, who is cursed by the Creator. The Creator enacts and watches over Its play. Servant Nanak cherishes the Naam, the Name of the Creator.-----Guru Amardas, Raag Gauri, AGGS, Page, 312

    Attachment comes from Maya, which is defined as the material world and its entanglements. Maya creates bondage and attachment to material things in life, including personal temporary relationships in a spiritual sense caused by emotions. Even the three Hindu gods Brahma, Vishnu, and Shiva were enticed and bound by three modes of Maya and were far away from salvation. Guru Arjan describes it in the following hymn;

    ਹੇ ਅਜਿਤ ਸੂਰ ਸੰਗ੍ਰਾਮੰ ਅਤਿ ਬਲਨਾ ਬਹੁ ਮਰਦਨਹ ॥ ਗਣ ਗੰਧਰਬ ਦੇਵ ਮਾਨੁਖ੍ਯ੍ਯੰ ਪਸੁ ਪੰਖੀ ਬਿਮੋਹਨਹ ॥

    Hay Ajit Soor Sangraamn Ut Balnaa Boh Mariner, Gan GanDharab Dayv Maanukh-yaN Pasu Pankhee Bimohneh.

    O emotional attachment, you are the invincible warrior of the battlefield of life; you totally crush and destroy even the most powerful. You entice and fascinate even the heavenly heralds, celestial singers, gods, mortals, beasts and birds.-----Guru Arjan, Sahskriti Slokes, AGGS, Page, 1358-2

    The lower instincts are necessary for progeny but indulgence in these cause spiritual decline. Material love and lust both lead to bondage and attachment. This is because sensual emotions lead to momentary pleasures in the material sense. This universal and apparently inconsistent emotional attachment to three qualities seems incapable of definition. Guru Arjan refers to three qualities of Maya in Raag Asa;

    ਤ੍ਰੈ ਗੁਣ ਮਾਇਆ ਬ੍ਰਹਮ ਕੀ ਕੀਨ੍ਹ੍ਹੀ ਕਹਹੁ ਕਵਨ ਬਿਧਿ ਤਰੀਐ ਰੇ॥ਘੂਮਨ ਘੇਰ ਅਗਾਹ ਗਾਖਰੀ ਗੁਰ ਸਬਦੀ ਪਾਰਿ ਉਤਰੀਐ ਰੇ ॥

    Thrai Gun Maya Braham Kee Keenee Khohu Kavan Bidh Tareeai Ray, Ghooman Ghayr Agaah Gaakhree Gur Sabdee Paar Utree-ai Ray.

    God has created Maya of three qualities; tell me how it can be crossed over? The whirlpool is awesome and unfathomable; only through the Word of the Guru's Sabd is one carried across. -----Guru Arjan, Raag Asa, AGGS, Page, 404-3

    ਦੋਸੁ ਨਹੀ ਕਾਹੂ ਕਉ ਮੀਤਾ ॥ ਮਾਇਆ ਮੋਹ ਬੰਧੁ ਪ੍ਰਭਿ ਕੀਤਾ ॥

    Dos Nahee Kaahoo Ka-o Meetaa, Maya Moh Bandh Prabh Keetta.

    No one is at fault, my friend. God created the bondage of emotional attachment to Maya.-----Guru Arjan, Raag Gauri, AGGS, Page, 257-11

    ਮਾਇਆ ਮੋਹੁ ਮੇਰੈ ਪ੍ਰਭਿ ਕੀਨਾ ਆਪੇ ਭਰਮਿ ਭੁਲਾਏ ॥ ਗੁਰਬਾਣੀ ਇਸੁ ਜਗ ਮਹਿ ਚਾਨਣੁ ਕਰਮਿ ਵਸੈ ਮਨਿ ਆਏ ॥

    Maya Mohu Mayrai Prabh Keena Aapay Bharam Bhulaa-ay, Gurbaanee Is Jag Meh Chaanan Karam Vasai Man Aa-ay.

    Emotional attachment to Maya is created by God; and misleads us through illusion and doubt. -----Guru Amardas, Siri Raag, AGGS, Page, 67-9

    ਕਮਲਾਕੰਤ ਕਰਹਿ ਕੰਤੂਹਲ ਅਨਦ ਬਿਨੋਦੀ ਨਿਹਸੰਗਾ ॥

    Kamlakant Kareh Kantoohal Anad Binodee Nehsangaa.

    Creator of Maya, miracle-worker, absorbed in delightful play, unattached. -----Guru Arjan, Raag Maru, AGGS, Page, 1082-12

    Three Qualities of Maya;

    There are three qualities of Maya that are interconnected, interrelated and interdependent with the three vital forces of the body. These are sativa, rajas and tamas. Sativa includes equilibrium, goodness, truth, compassion, stillness and peace, Rajas includes thinking, planning and taking decisions. Tamas includes greed, anger, jealousy, and laziness.

    ਭਰਮ ਲੋਭ ਮੋਹ ਮਾਇਆ ਵਿਕਾਰ ॥ ਭ੍ਰਮ ਛੂਟੇ ਤੇ ਏਕੰਕਾਰ ॥

    Bharam Lobh Moh Maya Vikaar, Bharam Chhootay Tay Aikankaar.

    Doubt comes from greed, emotional attachment and the corruption of Maya. Freed from doubt, one realizes the One Akal Purkh alone. -----Guru Arjan, Raag Suhi, AGGS, Page, 736-14

    ਬ੍ਰਹਮਾ ਬਿਸਨੁ ਮਹੇਸੁ ਵੀਚਾਰੀ ॥ਤ੍ਰੈ ਗੁਣ ਬਧਕ ਮੁਕਤਿ ਨਿਰਾਰੀ ॥

    Barahmaa Bisan Mahays Veechaaree, Tarai Gun BaDhak Mukat Niraaree.

    I have considered Brahma, Vishnu and Shiva. They are bound by the three qualities - the three Gunas; they are far away from liberation.-----Guru Amardas, Raag Maru, AGGS, Page, 1049-19

    Attachment is of two kinds;

    1. Divine or spiritual.

    ਏਹ ਕਿਨੇਹੀ ਆਸਕੀ ਦੂਜੈ ਲਗੈ ਜਾਇ ॥ ਨਾਨਕ ਆਸਕੁ ਕਾਂਢੀਐ ਸਦ ਹੀ ਰਹੈ ਸਮਾਇ ॥ ਚੰਗੈ ਚੰਗਾ ਕਰਿ ਮੰਨੇ ਮੰਦੈ ਮੰਦਾ ਹੋਇ ॥ ਆਸਕੁ ਏਹੁ ਨ ਆਖੀਐ ਜਿ ਲੇਖੈ ਵਰਤੈ ਸੋਇ ॥

    Ayh Kinay-hee Aaskee Doojai Lagai Jaa-ey, Nanak Aasak Kandhee-aa Sad He Rahai Samaa-ey, Changai Changaa Kar Manay Mandai Mandaa Hoey, Aasak Ayh Na Aakhee-ai Je Laykhai Vartai Soey.

    What sort of love is this, which clings to duality; Nanak, he alone is called a lover, who remains forever immersed in devotion. But one who feels good only when good is done for him, and feels bad when things go badly -- do not call him a lover. He trades only for his own account. -----Guru Angad, Raag Asa, AGGS, Page, 474-4 & 5


    2. Physical attachment in humans is generally due to wealth, parents, siblings, spouse, children, friends, society, and even pets etc. It is also defined as deep, tender affection, romantic attraction, and a sense of oneness, intense desire, infatuation, sexual feelings, emotional attachment, and an enthusiastic predilection. To love is to feel or express any of these.

    ਕਾਇਆ ਹੰਸ ਕਿਆ ਪ੍ਰੀਤਿ ਹੈ ਜਿ ਪਇਆ ਹੀ ਛਡਿ ਜਾਇ ॥

    Kaaeia Hans Kia Preet Hai Peiaa Hee Chadd Jaaey.

    What love is this between the body and soul, which ends when the body falls?-----Guru Amardas, Raag Gauri, AGGS, Page 510-19

    Family Attachments;

    ਹਉਮੈ ਮਮਤਾ ਮਾਇਆ ਸੰਗਿ ਨ ਜਾਈ ਰਾਮ ॥ ਮਾਤਾ ਪਿਤ ਭਾਈ ਸੁਤ ਚਤੁਰਾਈ ਸੰਗਿ ਨ ਸੰਪੈ ਨਾਰੇ ॥

    Houmain Mamta Maya Sung Na Jaa-ee Ram, Mata Pit Sut Chaturaa-ee Sung Na Sanpai Naray.

    Egotism, worldly attachment, and the lures of Maya shall not go with you. Mother, father, family, children, cleverness, property and spouses - none of these shall go with you. -----Guru Nanak, Raag Asa, AGGS, Page, 437-11

    ਜਬ ਲਗੁ ਤੇਲੁ ਦੀਵੇ ਮੁਖਿ ਬਾਤੀ ਤਬ ਸੂਝੈ ਸਭੁ ਕੋਈ ॥ ਤੇਲ ਜਲੇ ਬਾਤੀ ਠਹਰਾਨੀ ਸੂੰਨਾ ਮੰਦਰੁ ਹੋਈ ॥ ਤੇਲ ਜਲੇ ਬਾਤੀ ਠਹਰਾਨੀ ਸੂੰਨਾ ਮੰਦਰੁ ਹੋਈ ॥ ਰੇ ਬਉਰੇ ਤੁਹਿ ਘਰੀ ਨ ਰਾਖੈ ਕੋਈ ॥ ਤੂੰ ਰਾਮ ਨਾਮੁ ਜਪਿ ਸੋਈ ॥ ਕਾ ਕੀ ਮਾਤ ਪਿਤਾ ਕਹੁ ਕਾ ਕੋ ਕਵਨ ਪੁਰਖ ਕੀ ਜੋਈ ॥ ਘਟ ਫੂਟੇ ਕੋਊ ਬਾਤ ਨ ਪੂਛੈ ਕਾਢਹੁ ਕਾਢਹੁ ਹੋਈ ॥

    Jab lag ṯel ḏīve mukẖ bāṯī ṯab sūjẖai sabẖ ko▫ī. Ŧel jale bāṯī ṯẖėhrānī sūnnā manḏar ho▫ī. Re ba▫ure ṯuhi gẖarī na rākẖai ko▫ī. Ŧūʼn rām nām jap so▫ī. Kā kī māṯ piṯā kaho kā ko kavan purakẖ kī jo▫ī. Gẖat fūte ko▫ū bāṯ na pūcẖẖai kādẖahu kādẖahu ho▫ī.

    As long as the oil and the wick are in the lamp, everything is illuminated. But when the oil is burnt, the wick goes out, and the mansion becomes desolate. O mad-man, no one will keep you, for even a moment. Meditate on the Name of that God. Tell me, whose mother is that, whose father is that, and which man has a wife? When the pitcher of the body breaks, no one cares for you at all. Everyone says, "Take him away, take him away!" The world is entangled in its own pleasures; no one is for anyone else. Tell me, whose mother is that, whose father is that, and which man has a wife? When the pitcher of the body breaks, no one cares for you at all. Everyone says,” Take him away, take him away! Sitting on the threshold, his mother cries, and his brothers take away the coffin. Taking down her hair, his wife cries out in sorrow, and the swan-soul departs all alone. -----Kabir, Raag Asa, AGGS, Page, 478

    ਪ੍ਰੀਤਮ ਜਾਨਿ ਲੇਹੁ ਮਨ ਮਾਹੀ ॥ਅਪਨੇ ਸੁਖ ਸਿਉ ਹੀ ਜਗੁ ਫਾਂਧਿਓ ਕੋ ਕਾਹੂ ਕੋ ਨਾਹੀ ॥ਸੁਖ ਮੈ ਆਨਿ ਬਹੁਤੁ ਮਿਲਿ ਬੈਠਤ ਰਹਤ ਚਹੂ ਦਿਸਿ ਘੇਰੈ ॥ਬਿਪਤਿ ਪਰੀ ਸਭ ਹੀ ਸੰਗੁ ਛਾਡਿਤ ਕੋਊ ਨ ਆਵਤ ਨੇਰੈ ॥ ਘਰ ਕੀ ਨਾਰਿ ਬਹੁਤੁ ਹਿਤੁ ਜਾ ਸਿਉ ਸਦਾ ਰਹਤ ਸੰਗ ਲਾਗੀ ॥ਜਬ ਹੀ ਹੰਸ ਤਜੀ ਇਹ ਕਾਂਇਆ ਪ੍ਰੇਤ ਪ੍ਰੇਤ ਕਰਿ ਭਾਗੀ ॥ਇਹ ਬਿਧਿ ਕੋ ਬਿਉਹਾਰੁ ਬਨਿਓ ਹੈ ਜਾ ਸਿਉ ਨੇਹੁ ਲਗਾਇਓ ॥ਅੰਤ ਬਾਰ ਨਾਨਕ ਬਿਨੁ ਹਰਿ ਜੀ ਕੋਊ ਕਾਮਿ ਨ ਆਇਓ ॥

    Pritam Jaan Leh Man Maahi, Aapnay Sukh Seo He Jug Fandhio Ko Kahu Ko Naahi, Sukh Mea Aan Bahut Mil Bethatt Rahat Chahoo Dis Gherai, Bipat Paree Sabh He Sung Chaadat Koou Na Aavat Nerai, Ghar Ki Naar Bahut Hit Ja Seo Sada Rahat Sung Laagee, Jub He Hans Tajee Eh Kaaneyaa Preat Preat Kar Bhaagee, Eh Bidh Ko Beohaar Baneo Hai Ja Seo Nehu Lagaaeou,Unt Baar Nanak Bin Har Ji Koou Kaam Na Aaeou.

    O, dear friend, know this in your mind. The world is entangled in its own pleasures; no one is for anyone else. In good times, many come and sit together, surrounding you on all four sides. But when hard times come, they all leave, and no one comes near you. Your wife, you love so much, and who has remained ever attached to you, runs away crying, and “Ghost! Ghost!", as soon as the swan-soul leaves this body. This is the way they act - those whom we love so much. At the very last moment, O Nanak, no one is any use at all, except the Dear Akal Purkh. -----Guru Teg Bahadur, Raag Sorath, AGGS, Page, 634

    ਮਨਮੁਖੁ ਮੋਹਿ ਵਿਆਪਿਆ ਬੈਰਾਗੁ ਉਦਾਸੀ ਨ ਹੋਇ ॥ ਸਬਦੁ ਨ ਚੀਨੈ ਸਦਾ ਦੁਖੁ ਹਰਿ ਦਰਗਹਿ ਪਤਿ ਖੋਇ ॥ ਹਉਮੈ ਗੁਰਮੁਖਿ ਖੋਈਐ ਨਾਮਿ ਰਤੇ ਸੁਖੁ ਹੋਇ ॥

    Manmukh Moh Viapia Bairag Udasee Na Hoay, Sabd Na Cheenai Sadaa Dukh Har Dargahi Pat Kho-ay, Ha-umai Gurmukh Kho-ee-ai Naam Ratay Sukh Ho-ay.

    The self-willed persons are engrossed in the love of worldly pleasures and falsehood, they cannot practice love for Truth. They do not comprehend the Word of the Sabd. They suffer in pain forever, and lose their honor in the Court of the Akal Purkh. The Guru willed rid them selves of worldly love of passion through the service of the Guru and enjoy bliss of God’s love. -----Guru Amardas, Siri Raag, AGGS, Page, 29-10

    ਦੇਖਿ ਕੁਟੰਬੁ ਮੋਹਿ ਲੋਭਾਣਾ ਚਲਦਿਆ ਨਾਲਿ ਨ ਜਾਈ॥ ਸਤਗੁਰੁ ਸੇਵਿ ਗੁਣ ਨਿਧਾਨੁ ਪਾਇਆ ਤਿਸ ਦੀ ਕੀਮ ਨ ਪਾਈ ॥

    Daekh Kuttunb Moh Lobhana Chaldiaa Naal Na Jaaee, Satgur Sayv Gun NiDhaan Paa-i-aa Tis Dee Keem Na Paa-ee.

    Gazing upon their families, people are lured and trapped by emotional attachment, but none will go along with them in the end. Serving the True Guru, one finds the Akal Purkh, the Treasure of Excellence. Its Value cannot be estimated. -----Guru Amardas, Siri Raag, AGGS, Page, 32-8

    In Sikh Philosophy we are looking for the Love of True Naam and all other kind of love is false (Koorh). The Will of the Akal Purkh gives the love of True Naam when one is blessed with Its Grace.

    Conclusion:

    Guru Nanak summarizes observations on Maya in Raag Maru and Sakat in Siri Raag as follows:

    ਨਾਮੁ ਬਿਸਾਰਿ ਲੋਭਿ ਮੂਲੁ ਖੋਇਓ ਸਿਰਿ ਧਰਮ ਰਾਇ ਕਾ ਡੰਡੁ ਪਰੇ ॥

    Naam Bisaar Lobh Mool Khoeiou Sir Dharam Rai Ka Dand Paray.

    A human being would have to suffer, face degradation and disgrace in the end because he wasted his life in the worldly pleasures. His actions performed while engrossed in vicious and sinful ways would be useless. His life was full of greed and worldly attachments. He abandoned the support of True Name and lost even his capital investment. Now, as a result of his own actions, he has to face punishment at the hands of Yama, who would strike his head with an iron rod, due to his own actions. -----Guru Nanak, Raag Maru, AGGS, Page, 1014

    ਚਿਤੁ ਚਲੈ ਵਿਤੁ ਜਾਵਣੋ ਸਾਕਤ ਡੋਲਿ ਡੋਲਾਇ ॥ ਬਾਹਰਿ ਢੂੰਢਿ ਵਿਗੁਚੀਐ ਘਰ ਮਹਿ ਵਸਤੁ ਸੁਥਾਇ ॥ਸਾਕਤ ਨਿਰਗੁਣਿਆਰਿਆ ਆਪਣਾ ਮੂਲੁ ਪਛਾਣੁ ॥

    Chit Chalai Vit Jaavno Saakat Dol Dolaa-ay, Baahar Dhoondh Viguchee-ai Ghar Meh Vasat Suthaa-ay,Saakat Nirguni-aari-aa Aapnaa Mool Pachhaan.

    The consciousness of the wicked, reprobate wanders around in search of transitory wealth, unstable and distracted. Searching outside of themselves, they are ruined; the object of their search is in that sacred place within the home of his heart. “You worthless, reprobate-recognize your own origin!” -----Guru Nanak, Siri Raag, AGGS, Page, 63

    Virinder S. Grewal
    Williamston, MI
     
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  2. Amarpal

    Amarpal
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    Dear Virinder Ji and Khalsa Ji,


    I share my understanding with you all on the topic under discussion.

    In Tantra the disciple of the Tantric (the person who practices the discipline and rituals as asked in the scripture of Tantra and teaches the same to her or his disciples) is called Shakta. The purpose of Tantric ritual is to acquire supernatural power. A branch of Yoga and the concept of Kundalini are all part of Tantra. Tantra is accepted as a part of Hindu religion of the country. This acceptance has opponents also. Tantra has its origin in Atherva Veda, which is not accepted by many of the devout Hindus as part of their scripture.

    Shakti is the one which can deliver what one wants. Shakti is power. In nature, it is the female who delivers. That is why Shakti and Goddess Gurga have become synonymous. Shaktas worship Shakti and thus worship Goddess Durga. There are three forms of power: Physical, Mental and Financial. In Hindu religion Goddess Durga symbolizes the Physical power; Goddess Saraswati symbolizes the mental power; the Goddess for financial power is symbolized in the form of Laxmai.

    The idea of Devees (Goddesses), in Hindu religion, as it is practices now, has come from Atherva Veda. In Rig Veda, only male Gods i.e. Devatas (Male Gods) alone are mentioned, there is no reference to Devees. Hence the ardent followers of Rig Veda have reservations in accepting Atherva Veda as their scripture.

    As I have said earlier, the object of the Tantric rituals and discipline is to acquire supernatural powers and to control Shakti – make her appear and act the way the Tantric wants.It is documented part of Sikh History which tells us Guru Gobind Singh Ji was asked by the Pundits of Kashmir to make goddess Durga appear as a proof to demonstrate that he has the power which can defeat the Mugal rulers of that time. Kashmir is the area which has produces leading Tantric in the past; their influence is evident in this demand from Pundits of Kashmir.

    Guru Sahib has asked Sikhs to work for the creation of ‘The Sat’ and not to seek supernatural powers from any source. Those who seek for themselves alone, are selfish and thus from Sikh viewpoint Shaktas are evidently self-seekers and thus can be classified as Manmukh.

    The power that these Tantric have are not intrinsic to them, they are not real and thus are Maya as mentioned in the post of Virinder Singh Ji.

    The Hindu scripture, ‘Bhagavatam’, the last compilation of revered Ved Vyas, documents most of the Hindu mythology. In Bhagavatam, The life span of the present Brahma is given; it also mentions that before the present Brahma, how many Brahmas have been there. It is clear from this that Bhrama had a beginning and will have an end. All those entities who are born and die or dissolve are deemed to be part of the creation. This way Brahma, and similarly Vishnu and Shiva are all part of creation. All that is in this creation have attributes that can be split into the three Gunas.

    This way, Guru Sahib has rightly said that Brahama Vishnu and Shiva are bound by the three Gunas i.e. Satvikta, Rajsikta and Tamsikta.

    With this I close.

    With love and respect for all.

    Amarpal Singh
     
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  3. vsgrewal48895

    vsgrewal48895
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    Dear Amarpal Ji,

    Thank you for this additional knowledge. Please keep sharing with us your experiences and lernings.

    Cordially,

    Virinder
     
  4. spnadmin

    spnadmin United States
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    Amarpal ji

    If I may just intervene with my own understanding of tantric methods with a small correction. There are 3 branches of tantra: white, red and black. It is only the black tantra that attempts to acquire the powers of the supernatural. White tantra is meditational and red refers to the sexual tantra that gets the "new agers" all worked up. Among genuine "tantric" students or "tantrikas" are practicing ancient arts based on tantras or ancient books being thousands of years old, and among the earliest sutras. Black tantra typically frowned upon among both Hindu and Buddhist practiioners. Tantra itself is a discipline of levels of spiritual learning and perfection. The word "tantra" means weave -- and the discipline is aimed at weaving one's consciousness with divine consciousness in levels of apprenticeship, using at certain stages arduous seva. Awakening Shakti's energy is one stage, and among Buddhist tantrikas this is understood differently. Practitioners of black tantra are typically scorned as carnival actors.
     
  5. Amarpal

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    Dear add0002 Ji,

    As I know Tantra means expansion.

    Yes as you have said Tantra existed long back. different religions have taken some part of it and left the other. Yoga also have roots in Tantra, and Yoga too are of different type. Tantra have a complete range to offer, which as you have mentioned in your post are, classified as white, red and black, where one ends and other start depends on the individual and the religious intruction of which it forms a part.

    Meditation is part of all the religions that emerged from south asia, that includes Tantras also.

    I am not aware of any well known spiritual personality like Buddha, Mahavir, Nanak that emerged from Tantra school of philosophy and practice; there can be many reasons for it.

    English translation of the ancient Pali (the language in which Buddha preached) literature on Budhism also do not hint of any Tantric flavour in what Gautam the Buddha preached, yet in today's Budhism one can notice it. I am not sure, but it is my personal conclusion that at some later stage evolution of Budhism, as a result of some blending, Tantric practices entered into some branches of Budhism. It must be noted that Tantra was intensly practices in Bengal, foot hills of Himalayas, Kashmir etc, from where it must have gone to Tibet too.

    I agree with what you have said in your post.

    With love and respect for all.

    Amarpal Singh
     
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  6. spnadmin

    spnadmin United States
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    Amarpal ji

    It did go to Tibet via the northern regions of India. And you are correct -- major figures in Buddhism do not speak of it -- however it is part of Tibetan Buddhism practice -- though not the sexual tantrism but meditational tantra. A fascinating subject. I have a lot of bookmarks on Buddhist tantrism.
     
  7. Amarpal

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    aad0002 Ji,

    I agree with you

    With love and respect for all.

    Amarpal Singh
     

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