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What is Anhaad Naad?

Discussion in 'Sikh Youth' started by japjisahib04, Aug 16, 2014.

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  1. japjisahib04

    japjisahib04 Kuwait
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    Contrary to the philosophy and belief of whole world and their sages, gurmat philosophy is unique and bit different. Gurmat tells us:

    ਸਨਕਾਦਿਕ ਨਾਰਦ ਮੁਨਿ ਸੇਖਾ ॥ ਤਿਨ ਭੀ ਤਨ ਮਹਿ ਮਨੁ ਨਹੀ ਪੇਖਾ ॥੩॥
    While Guru Nanak says, 'manh jeetai jaghjeet, the sages like Sanak, Naarad, and the thousand-headed serpent, did not even mention about manh or journey within. How is it possible, when we have not been able to conquer our manh and are thinking of conquering the world(of inner universe) ||3|| or
    ਸਿਧ ਸਾਧਿਕ ਮੋਨਿਧਾਰੀ ਰਹੇ ਲਿਵ ਲਾਇ ਤਿਨ ਭੀ ਤਨ ਮਹਿ ਮਨੁ ਨ ਦਿਖਾਵਣਿਆ ॥੭॥ p.124.3

    Therefore, while the world religions talk of opening of dasam duar, in the head, but gurbani tells us, if the door of manh is opened and descrimintary intellect is achieved, consider your dasam duar is opened. Similarly everyone talks of listening to fictitious chirping of anhaad naad and pretend to experience the God(ਨਾਨਕ ਸੇ ਅਖੜੀਆਂ ਬਿਅੰਨਿ ਜਿਨੀ ਡਿਸੰਦੋ ਮਾ ਪਿਰੀ ॥੧॥ those who have experienced are exclusive, loving and not shararati), but gurbani tells me, 'ਸੁਣਿ ਸਾਜਨ ਪ੍ਰੇਮ ਸੰਦੇਸਰਾ ਅਖੀ ਤਾਰ ਲਗੰਨਿ ॥ instead of listening the chirping as naad, stay always tuned ਅਖੀ ਤਾਰ ਲਗੰਨਿ with message of divine love and connecting with truth - your beloved in realty is anhaad naad,
     
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  3. dalvindersingh grewal

    dalvindersingh grewal India
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    <!--[if gte mso 9]><xml> <o:DocumentProperties> <o:Version>12.00</o:Version> </o:DocumentProperties> </xml><![endif]-->
    Sabd as the Sound Eternal (Anhad Naad)
    Words anhad, anha,t anahad or anahat are used interchangeably in Sri Guru Granth Sahib. Anhad means beyond boundaries or limitless; also known as the sound of the abstract. The word Anaht is from Sanskrit implying unstuck. In Pali, it means pure or immaculate and in Prakrit it means eternal. The suffixes used to Anaht or Anahd are sabd, toora, jhunkara, bani and dhuni that stand for word, rhythm, sound or speech. Thus anaht-sabd would mean the unstuck or pure or eternal sound. In a theistic system, anaht sabd would signify an eternal voice symbolizing the reality of God[1]. Anhad is the Un-struck Melody which comes out of the body in honor of the God. It is as if the Lord's Harp vibrates within the body.[2] The un-struck melody is the God’s narration. By reciting God’s name the unstruck melody provides perfect sound. The word is sung through unstruck melody. The sweet un-struck melody originated by the recitation of naam smoothly tuned provides pleasure of natural ecstasy.[3]
    <tt>When two or more things strike, a sound is created. This is known as Aaht Naad. When the sound is created without any strike it is called Anaht Naad. Siddhas believe that when the kundlini is awakened through yoga, it rises up. With this rise a sound is created which is heard by the yogi alone. According to Siddh Yogis, the body has six chakras i.e., mooladhar, swavdhisthhan, manipoor, anaht, visudh and agya chakra. When kundlini rises from sukhmani and reaches anaht chakar, anaht naad is heard. The experienced yogis claim; first this sound is like that of the ocean sound or that of the clouds; then it changes to sounds of shankh and ghadial of temples. At the end, it is like that of flute. Actually this is the sound produced in various positions in veins (nadis) which is heard due to the concentration of attention inside. According to Hath Yog Pardeepika: “Till the Anaht sabd is heard, the Akaash is in action. The wordless is Paarbrahm or parmatma. What ever is heard as naad is energy. Where all elements vanish, the shapeless exists and that is the God.” </tt>[4]<tt> </tt>
    <tt>The Sound of the Abstract is called Anahd in the Vedas, meaning unlimited sound. The Sufis name it Sarmad, which suggests the idea of intoxication. The word intoxication is here used to signify ecstasy or upliftment; the freedom of the soul from its earthly bondage. Those who are able to hear the Saute Sarmad and meditate on it, are relieved from all worries, anxieties, fears and diseases; and the soul is freed from captivity in the senses and in the physical body. The soul of the listener becomes All-pervading Consciousness; and his spirit becomes the battery which keeps the whole Universe in motion. </tt>
    <tt>The Mysticism of Sound</tt>
    In the Muslim scriptures, it is variously described as Kalam-i-Ilahi (The Voice of God), Nida-i-Asmani (the Sound from Heaven), Ism-i-Azam (the Great Name), Saut-i-Sarmadi (the intoxicating sound), Saut-i-Nasira (the sound melodious), Kalam-i-Majid (the Great Commandment) and Kalam-i-Haq (the Voice of Truth) which can be heard inside, and it was taught as Sultan-ul-Azkar or the king of prayers.
    <tt>According to Sarmad, this Sound develops through ten different aspects because of its manifestation through the different tubes of the body (Nadis); it sounds like thunder, the roaring of the sea, the jingling of bells, running water, the buzzing of bees, the twittering of sparrows, the Veena, the whistle, or the sound of Shankha (Conch) until it finally becomes Hu the most sacred of all sounds. This Sound Hu is the beginning and end of all sounds, be they from man, bird, beast, or thing.</tt>
    We have other innumerable references to this Sound of Heavenly Music in the teachings of the Mohammedan fakirs:
    Rise above thy mental horizon, O brave soul,
    And listen to the call of Music coming from above. ​
    (Maulana Rumi)​
    The whole world is reverberating with Sound, To listen to it you must unseal your inner ears; then shall you hear an Unending Music, and that shall lead you beyond the confines of death. (Shah Niaz)
    An unceasing Sound is floating down from the heaven; I wonder how you are engaged in pursuits of no avail. (Hafiz)
    Drive away all skepticism from your mind, and listen to the strains of heavenly music; and receive within your soul the messages of God; for these come only by holy communion with the self. The Prophet declared that he heard the Voice of God; and it fell on his ears as clearly as any other sound; but God has sealed your ears; and so you do not listen to His Voice. (Maulana Rumi)
    About the Prophet Mohammed it is said[5] that at the age of forty he began receiving messages from God, after he had for fifteen years practiced communion with Awaz-Mustqim (Anahd Sabd or the Ceaseless Word), and had seen the glimpses of Truth (flashes of heavenly light) for seven years. At one time he remained for two years in the cave of Hira in meditation. It is further stated that the prophet practiced in the cave of Hira, for six years, the Sultan-ul-Azkar (Surat Sabd Yoga) and that Hazrat Abdul Qadir Jillani, did the same for twelve years in that sacred cave.[6]
    Anahd, Anhad and Anaht in Sri Guru Granth Sahib.
    The concept of anahat has to be understood in the concept of Sri Guru Granth Sahib, which is different from that of Sidhas-yogis or Muslim faqirs. In the Sikh concept of reality, it is not the mystic sound which is of consequence but it is the source i.e., the God which matters. It is the constant mindfulness of God (nam simran) which has to be made the life-breath (prana-pavan) of the devotee. All the Sikh Gurus and other saints, time and again, taught this very thing in very clear terms. They sing anhad naad as the ecstasy of meeting of aatma with parmatma (soul with God). This is different from that of yogis. It is used to depict a state of ecstasy.[7] Guru Nank meditated fro years and ultimately came in communion with the God while praying in Bein.
    Anahd appears as anaht, anahd-sabd, anhad-naad, anhad-dhuni, anhad-toora, anhad-jhunkara, anhad-bani and anhad-bain in Sri Guru Granth Sahib. In our own times from Saint Kabir and Guru Nanak down to Guru Gobind Singh, the ten Sikh Gurus, and many others preached Sabd and it is through sabd they were able to listen to anhad naad the sound eternal. Saint Kabir uses the word anahat as an epithet of God who is of the form of light (joti sarup anahat). This interpretation is paralleled in Guru Nanak’s Japu where he refers to God, the Creator, as the original, the pure, the beginning-less and the eternal (adi aneelu anadi anahat).
    The Process:

    Contemplating the Guru, the beautiful, Un-struck Sound of the Sabd is obtained.[8] The five primal sounds (words) of the Guru’s guidance make one lucky to listen to the un-struck melody.[9] After receiving instructions from the True Guru, one gets detached from the maya and the detached one is imbued with His Name, the un-struck melody, and the celestial vibrations. The un-struck melody, the sound current of the Naad, vibrates and resounds with the vibrations of the celestial instruments and sings the songs of the God with great devotion, dedication and sweetness. Then the celestial flutes play the un-struck melody in tranquil peace and poise.[10] The un-struck celestial melody resounds and resonates vibrates in the one who concentrates on the true God. The resounding and resonating is like all the guitars, tambourines cymbals, shankhs etc and the un-blown bugles of ecstasy vibrate for him. The skinless drum (internal body) plays and the sound vibrates as if the clouds shake with thunder without the rainy season. Without clouds, the rain falls, if one contemplates the essence of reality.

    The happiness comes from devotional worship of the Naam at His Door. Once the body in the form of musical instrument vibrates with the un-struck melody, the string of the soul becomes steady, and concentration does not break singing the Bani of the True Guru. The Un-struck Melody resounds and resonates in peaceful ease.[11] When it vibrates, beyond the nine gates, the Tenth Gate is found, and liberation is obtained and the sweet melodies in God’s honor sprung.[12] This is how the meeting with the Beloved God makes devotees’ body beauteous and sublime. It is as if by touching the philosopher's stone, one is transformed into gold and one gets threaded with jewels into mouth and mind. The eternal love with the God dispels all fear and doubt. Seeking the Guru's guidance, mind gets contented.[13] The wonder and marvel of it cannot be described.[14]

    The un-struck melody comes out with the true word hence one must tune oneself to the True God.[15] It vibrates only when we truthfully remember Him. The unstuck sound current of the Naad are heard once in the deepest Samadhi. Anhad Naad does not appear when there are worries.[16] Only the one who renounces ego enjoys it.[17]

    From the above it is sufficiently clear that all Master-souls, whether Hindus, Muslims, Christians, and countless others, were conversant with the practice of the Word, though they did not necessarily expound it as a regular science. Most of them tell us of Anhad Sabd only, leading up to Und and Brahmand or the subtle and cosmic regions. But perfect saints, irrespective of whether they belonged to one religion or the other, have gone even beyond this and have spoken of Sar Sabd and Sat Sabd as well, and of regions beyond Brahmand (Par-Brahmand, i.e., Sach Khand, Alakh and Agam Deshas).

    Benefits of Anhad?



    Relationship to Sabd?

    The Sabd is heard through the Guru's Teachings. The mind contemplates on the sabd Meditating on the Sabd vibrates the un-struck melody.[31] Hearing the un-struck music of the sound current the mind accepts it.[32] Thereafter the Un-struck Melody of the Sabd vibrates day and night.[33] The fire inside becomes cool and one is in ecstasy hearing the wonderful, Unstruck Sound of the Sabd.[34],[35]. The Un-struck Melody vibrates, as the naad dwells within the home of the self.[36] The unstruck sound current of the Sabd resounds and contains all sounds of the guitar, tambourine and cymbals.[37] The lotus of one’s heart blossoms forth; one is ever imbued with the Lord's Love, and the un-struck melody of the Sabd resounds within.[38] The Gurmukh meets the God at His place.[39]

    <hr align="left" size="1" width="33%"> [1] Harbans Singh (Ed.), The Encyclopaedia of Sikhism, Patiala, Punjabi University, 1995, p.117.

    [2] ਰਾਜਾ ਰਾਮ ਅਨਹਦ ਕਿੰਗੁਰੀ ਬਾਜੈ (ਭਗਤ ਕਬੀਰ ਜੀ ਪੰਨਾ 92, ਸਤਰ 15)

    [3] (a) hir kI kQw Anwhd bwnI ](kbIr, 483 ਸਤਰ 15)
    (A) nwmu lYq Anhd pUry nwd ](5,1144 ਸਤਰ 8)
    (e) nwmu vsY iqsu Anhd vwjy ](5,1082 ਸਤਰ 2)
    (s) Anhd bwxI sbdu suxwieAw ](3,1154 ਸਤਰ 2)
    (h) sUK shj AwnMd nwm rsu Anhd bwxI shj Dunw ](5,1079 ਸਤਰ 12)
    (k) gux gwvih Anhd Duin bwxI qh nwnk dwsu icqwrxw ](5,1077 ਸਤਰ 7)

    [4] <tt>Hath Yog Pardeepika, 4<sup>th</sup> Lesson, Shloka 106-7,</tt>

    [5] Al-anwar of Maulana Sheikh Mohd. Akram Sabri p. 105

    [6] . Ibid., p. 106

    [7] (a) sMun smwiD Anhq nwd[[khnu n jweI Acrj ibsmwdu[[(suKmnI m:5, pMnw 293)
    (A) ibnvMiq nwnk gurcrx lwgy bwjy Anhd QUry[[ (rwmklI AnMd 3, pMnw 922)

    [8] ਅਨਹਦ ਸਬਦਿ ਸੁਹਾਵਣੇ ਪਾਈਐ ਗੁਰ ਵੀਚਾਰਿ ( ਮਃ 1, ਪੰਨਾ 21, ਸਤਰ 2)

    [9] (a) pMcy sbd vjy miq gurmiq vfBwgI Anhdu vijAw ](m 4,1315- ਸਤਰ 18)
    (A) pMc sKI imil mMglu gwieAw ] Anhd bwxI nwdu vjwieAw ](m 5,375 ਸਤਰ 11)

    [10] (a) ਵਾਜੇ ਤਾ ਕੈ ਅਨਹਦ ਤੂਰਾ [[(ਮਃ 5, ਪੰਨਾ 393, ਸਤਰ 16)
    (A) ਪ੍ਰਭ ਕੈ ਸਿਮਰਨਿ ਅਨਹਦ ਝੁਨਕਾਰ (ਮਃ 5, ਪੰਨਾ 263, ਸਤਰ 14)
    (e) nwਨਕ ਨਾਮਿ ਰਤੇ ਬੈਰਾਗੀ ਅਨਹਦ ਰੁਣ ਝੁਣਕਾਰੇ (ਮਃ 1, ਪੰਨਾ 436, ਸਤਰ 15)
    (s) ਤਉ ਅਨਹਦ ਬੇਣੁ ਸਹਜ ਮਹਿ ਬਾਇ (ਭਗਤ ਕਬੀਰ ਜੀ ਪੰਨਾ 344, ਸਤਰ 11)
    (h) ਤਹ ਬਾਜੇ ਨਾਨਕ ਅਨਹਦ ਤੂਰੇ (ਮਃ 5, ਪੰਨਾ 258, ਸਤਰ 1)

    [11] (a)ਅਨਹਦੋ ਅਨਹਦੁ ਵਾਜੈ ਰੁਣ ਝੁਣਕਾਰੇ ਰਾਮ (ਮਃ 5, ਪੰਨਾ 436, ਸਤਰ 13)
    (A)ਥਿਰੁ ਭਈ ਤੰਤੀ ਤੂਟਸਿ ਨਾਹੀ ਅਨਹਦ ਕਿੰਗੁਰੀ ਬਾਜੀ (ਭਗਤ ਕਬੀਰ ਜੀ ਪੰਨਾ 334, ਸਤਰ 19)
    (e)ਅਨਹਦ ਧੁਨਿ ਵਾਜਹਿ ਨਿਤ ਵਾਜੇ ਗਾਈ ਸਤਿਗੁਰ ਬਾਣੀ (ਮਃ 4, ਪੰਨਾ 442, ਸਤਰ 8)
    (s) ਅਨਹਦੁ ਵਾਜੈ ਸਹਜਿ ਸੁਹੇਲਾ (ਮਃ 5, ਪੰਨਾ 97, ਸਤਰ 10)

    [12] (a) ਅਨਹਦ ਬਾਣੀ ਨਾਦੁ ਵਜਾਇਆ (ਮਃ 5, ਪੰਨਾ 375, ਸਤਰ 11)
    (A) ਬਿਨਵੰਤਿ ਨਾਨਕ ਸੁਖੁ ਨਾਮਿ ਭਗਤੀ ਦਰਿ ਵਜਹਿ ਅਨਹਦ ਵਾਜੇ (ਮਃ 5, ਪੰਨਾ 578, ਸਤਰ 16)
    (e) bwjy Anhd bwjw]rsik rsik gux gwvih hir jn ApnY gurdyiv invwjw](5,892,11)
    (s) ਨਉ ਦਰਵਾਜੇ ਦਸਵੈ ਮੁਕਤਾ ਅਨਹਦ ਸਬਦੁ ਵਜਾਵਣਿਆ (ਮਃ 3, ਪੰਨਾ 110, ਸਤਰ 5)
    (h) khu nwnk ris mMgl gwey sbd Anwhdu bwijE ](5,1204-4)

    [13] AxmiVAw mMdlu bwjY ] ibnu swvx Gnhru gwjY ]
    bwdl ibnu brKw hoeI ] jau qqu ibcwrY koeI ]
    mo kau imilE rwmu snyhI ] ijh imilAY dyh sudyhI ]
    imil pwrs kMcnu hoieAw ] muK mnsw rqnu proieAw ]
    inj Bwau BieAw BRmu Bwgw ] gur pUCy mnu pqIAwgw ]
    (soriT, Bgq nwmdyv jI, 657 ਸਤਰ 10-13)

    [14] suMn smwiD Anhq qh nwd ] khnu n jweI Acrj ibsmwd ] (293-17, gauVI suKmnI(, mÚ 5)

    [15] swcY sbid shj Duin aupjY min swcY ilv lweI ](3,1234-7)

    [16] AicMq hmwrY Anhq vwjY] (5,1157 ਸਤਰ 10)

    [17] haumY iqAwgI Anhid rwqw ](1,1040 ਸਤਰ 4)

    [18] ਅਨਹਦ ਬਾਣੀ ਪਾਈਐ ਤਹ ਹਉਮੈ ਹੋਇ ਬਿਨਾਸੁ (ਮਃ 1, ਪੰਨਾ 21, ਸਤਰ 3)

    [19] ਸਹਜ ਅਨਦ ਅਨਹਦ ਧੁਨਿ ਬਾਣੀ ਬਹੁਰਿ ਭਏ ਬਿਖਾਦ (ਮਃ 5, ਪੰਨਾ 1224, ਸਤਰ 6)

    [20] ਅਹਿਨਿਸਿ ਬਾਜੇ ਅਨਹਦ ਤੂਰ (ਭਗਤ ਕਬੀਰ ਜੀ ਪੰਨਾ 344, ਸਤਰ 3)

    [21] ਅਨਹਦ ਧੁਨੀ ਸਦ ਵਜਦੇ ਉਨਮਨਿ ਹਰਿ ਲਿਵ ਲਾਇ (ਮਃ 3, ਪੰਨਾ 91, ਸਤਰ 12)

    [22] ਸਾਂਤਿ ਸਹਜ ਆਨੰਦ ਨਾਮੁ ਜਪਿ ਵਾਜੇ ਅਨਹਦ ਤੂਰਾ (ਮਃ ਪੰਨਾ 618, ਸਤਰ 9)

    [23] ਅੰਮ੍ਰਿਤੁ ਵਰਖੈ ਅਨਹਦ ਬਾਣੀ (ਮਃ 5, ਪੰਨਾ 105, ਸਤਰ 15)

    [24] ਨਉ ਨਿਧਿ ਪਾਈ ਵਜੀ ਵਾਧਾਈ ਵਾਜੇ ਅਨਹਦ ਤੂਰੇ (ਮਃ 5, ਪੰਨਾ 577, ਸਤਰ 6)

    [25] ਅਨਹਦ ਧੁਨੀ ਮੇਰਾ ਮਨੁ ਮੋਹਿਓ ਅਚਰਜ ਤਾ ਕੇ ਸ੍ਵਾਦ (ਮਃ 5, ਪੰਨਾ 1226, ਸਤਰ 17)

    [26] ਗੋਵਿੰਦ ਗਾਜੇ ਅਨਹਦ ਵਾਜੇ ਅਚਰਜ ਸੋਭ ਬਣਾਈ (ਮਃ 5, ਪੰਨਾ 452, ਸਤਰ 18)

    [27] ਤਹ ਅਨਦ ਬਿਨੋਦ ਸਦਾ ਅਨਹਦ ਝੁਣਕਾਰੋ ਰਾਮ (ਮਃ 5, ਪੰਨਾ 545, ਸਤਰ 3)

    [28] ਨਾਨਕ ਅਨਹਦ ਧੁਨੀ ਦਰਿ ਵਜਦੇ ਮਿਲਿਆ ਹਰਿ ਸੋਈ (ਮਃ 4, ਪੰਨਾ 1248, ਸਤਰ 8)

    [29] ਨਿਰਮਲ ਵਾਜੈ ਅਨਹਦ ਧੁਨਿ ਬਾਣੀ ਦਰਿ ਸਚੈ ਸੋਭਾ ਪਾਵਣਿਆ (ਮਃ 3, ਪੰਨਾ 121, ਸਤਰ 8)
    ਅਨਹਦ ਧੁਨੀ ਦਰਿ ਵਜਦੇ ਦਰਿ ਸਚੈ ਸੋਭਾ ਪਾਇ (ਮਃ 4, ਪੰਨਾ 42, ਸਤਰ 3)

    [30] ਅਨਹਦੁ ਵਾਜੈ ਨਿਜ ਘਰਿ ਵਾਸਾ (ਮਃ 3, ਪੰਨਾ 161, ਸਤਰ 18)

    [31] ਅਨਹਦ ਬਾਣੀ ਸਬਦੁ ਵਜਾਏ (ਮਃ 3, ਪੰਨਾ 231, ਸਤਰ 16)

    [32] ਅਨਹਦ ਸੁਣਿ ਮਾਨਿਆ ਸਬਦੁ ਵੀਚਾਰੀ (ਮਃ 1, ਪੰਨਾ 415, ਸਤਰ 16)

    [33] ਓਥੈ ਅਨਹਦ ਸਬਦ ਵਜਹਿ ਦਿਨੁ ਰਾਤੀ ਗੁਰਮਤੀ ਸਬਦੁ ਸੁਣਾਵਣਿਆ (ਮਃ 3, ਪੰਨਾ 124, ਸਤਰ 14)

    [34] ਤਪਤਿ ਬੁਝੀ ਸੀਤਲ ਆਘਾਨੇ ਸੁਨਿ ਅਨਹਦ ਬਿਸਮ ਭਏ ਬਿਸਮਾਦ (ਮਃ 1, ਪੰਨਾ 1217, ਸਤਰ 19)

    [35] ਪੰਚੇ ਸਬਦ ਵਜੇ ਮਤਿ ਗੁਰਮਤਿ ਵਡਭਾਗੀ ਅਨਹਦੁ ਵਜਿਆ (ਮਃ 4, ਪੰਨਾ 1315, ਸਤਰ 18)

    [36] Anhdu vwjY inj Gir vwsw ] (gauVI guAwryrI, mÚ 3, 161, ਸਤਰ 18)

    [37]ਰਬਾਬੁ ਪਖਾਵਜ ਤਾਲ ਘੁੰਘਰੂ ਅਨਹਦ ਸਬਦੁ ਵਜਾਵੈ (ਮਃ 5, ਪੰਨਾ 381, ਸਤਰ 11)

    [38] ਕਮਲੁ ਪ੍ਰਗਾਸਿ ਸਦਾ ਰੰਗਿ ਰਾਤਾ ਅਨਹਦ ਸਬਦੁ ਵਜਾਇਆ (ਮਃ 3, ਪੰਨਾ 602, ਸਤਰ 14)

    [39]ਗੁਰਮੁਖਿ ਜਾਇ ਮਿਲੈ ਨਿਜ ਮਹਲੀ ਅਨਹਦ ਸਬਦੁ ਬਜਾਵੈਗੋ (ਮਃ 4, ਪੰਨਾ 1310, ਸਤਰ 10


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  4. Harry Haller

    Harry Haller United Kingdom
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    bliss, ecstacy........ lots of carrots!

    What I do not understand is that if bliss and ecstacy are so easy to come by, where does that leave the concept of Chardi Kala? How does entering this state help anyone other than the self?

    How can Sikhism possibly claim to be a completely different and fresh approach with bad translations like



    Given Guru Nanakji went to such lengths to question everything, to use logic, to use the brain, how does the above translation accurately reflect this?
     
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  5. japjisahib04

    japjisahib04 Kuwait
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    S. Davinder Singh Jee

    I really enjoyed reading your detailed article. I would be obliged if you can elborate further, ' It is the constant mindfulness of God (nam simran) which has to be made the life-breath (prana-pavan) of the devotee. All the Sikh Gurus and other saints, time and again, taught this very thing in very clear terms.' Can you also give me reference from gurbani for me to understand? Also any pankti from gurbani which depicts that our gurus meditated on one word.
     
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  6. kggr001

    kggr001 Netherlands
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    I believe that Lords name should be chanted from our hearths. There are many ways to do it. Some do it with naam simran, and some do it with sewa, some by reading Sri Guru Granth Sahib Ji, others might've there own ways.
     
  7. Harkiran Kaur

    Harkiran Kaur Canada
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    Harry Ji, you are still thinking in terms of the 'Self'. The 'Self' = Ego.

    Ego: the “I” or self of any person; a person as thinking, feeling, and willing, and distinguishing itself from the selves of others and from objects of its thought.

    How do these experiences help? Because through these experiences, you come to realize that there is no self. 'Self' is an illusion. This 'I am' or 'He is' or 'She is' or 'You are' is all ego.

    Yes, you can help others in the physical world without ever thinking about the above fact. However, how can you truly give selflessly, when you are still thinking 'I do this' or 'I do that' - as even without thinking, you still in some tiny way look for acknowledgement that you did whatever act you did, as even thinking 'I did this' alludes to ego. Is it really 'you' who did it? Who really is the 'doer'?

    I don't mean looking for a reward or even looking for others to acknowledge what you do... what I mean is that when you actually experience ONEness, and realize the self is false and is only part of the illusion, you truly don't look for any recognition at all - not even from yourself internally - and instead you recognize who is really the 'doer' of everything, not just your actions, but of all actions. A true selfless act, is one that is beyond all thinking in terms of 'I' did this act, or it was 'Me' who did it. Instead it becomes [God's] act through you. Not just in a metaphorical sense, but in a very real sense...and it's profound.

    So how does it help? These experiences reveal to you the illusion of 'I am' vs 'you are', so that you can truly act selflessly in all that you do. Since you know the truth about "who you really are" you can no longer do anything at all without being aware who is the actual "doer of all things" and realize that the ones you are helping and yourself are in fact ONE. This is entirely different than just saying "ok I'll do this good act today..." Only once you can see this, can you truly see the divine within everyone and also realize [God] within yourself as well... This is much deeper than 'I' helped my neighbour today, or 'I' served at langar today.

    Just imagine if everyone in the world could have this realization and what it would mean for humanity... you asked what good is it.... THAT is the good that comes from these experiences!!! (quite different from what I believe you described it as 'tripping *****')

    Page 39 for the whole shabad if you are interested. It speaks all about duality and the need to conquer ego.

    "Self-Willed" Manmukhs (those who follow only their mind - man) they don't find this liberation, since they don't contemplate the shabad, they end up uttering only empty words (trying to find some worldy meaning pertaining to the mind / man) instead of contemplating [God]. They are too caught up in 'I AM' and 'I DO' and the workings of their own minds, that they don't see beyond it.

    Sherdil: the answers to your questions are above.

    Dalvinder singh grewal: Excellent post!

    p.s. - I know I said I wasn't going to post anymore... but have been coming back to check IMs and saw this. You asked and so I answered. I hope you (or anyone else) won't gang up on me, or tear my head off for it this time.
     
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  8. Sherdil

    Sherdil
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    Illusion of duality doesn't require anyone to have an "experience" to overcome. It just requires one to think logically.

    The "experience" you are talking about (hearing the celestial music) does nothing more than soothe/focus the mind. There is no revelation that takes place.
     
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  9. dalvindersingh grewal

    dalvindersingh grewal India
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    I do not understand as to why this is stated as bad translation. The various stages as per Japuji to reach the True Lord and attain the state of Parmanand (bliss), one has to cross through Dharam stage, knowledge stage, sharam stage, karam stage to reach the stage of Sach khand the world of real bliss. One has to live in the world like 'jal mahi kamal saman' truly clean but non attached though being within. There after one must attain the knowledge from the true Guru how to obtain the true lord; how to reach Him (gyan khand). Once one know the path one must strive hard, meditate on Him. It is not a one moment or day's job ; one may has to have to go through this for years or even ages. hard penance is not prescribed by the Gurus. The progress has to be smoothly (in sahj). It is winning His heart which is importatrn to get gurparsad and enter karam khand. Once one is blessed and gets the invitation to enter His domain through anhad naad. He is then tuned to the Shabd and is gradually reaches the Gate of the Lord duly enlightened. At this stage one finds no difference between him and Him. This is the stage of true bliss. get to this stage is not that easy as is pointed out. Merer reasoning gets u no where. One has to meditate on Him relentlessly.
    Dr Dalvinder Singh Grewal
     
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  10. Luckysingh

    Luckysingh Canada
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    emmhhh.....the revelation is ''Transcendence''
    Although it's personal opinion and experience, I don't believe that you can transcend your consciousness without the anhad or shabad.
     
  11. Harkiran Kaur

    Harkiran Kaur Canada
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    Unfortunately not quite... you can think logically all you want, but there is a difference between believing something and experiencing something. In fact, it's quite a huge difference.

    And I have to humbly disagree... soothing / focusing the mind is nothing like the experiences we are talking about. You can listen to easy music and soothe or focus your mind. What I am talking about is realization that the mind itself is false!

    And if you have never experienced it, how can you say there is no revelation that takes place??
     
  12. Sherdil

    Sherdil
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    Transcendence? I heard that movie wasn't very good. :)

    The act of transcending is an experience. The revelation occurs before that. You already know it, but you want to experience it.

    Listening to music is never about the destination. It's always about the experience.

    This is a soothing, peaceful, blissful experience.
     
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  13. dalvindersingh grewal

    dalvindersingh grewal India
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    anand (bliss) is the state of ecstasy extreme happiness or joy and achieved on meeting the objective. For a gursikh objective is meeting and merging with the God and bliss only is achieved at meeting Him and merging in Him. This is not at all the easy task. It requires fives stages to cross: The Dharam domain, the knowledge domain, the practice domain (sharam, dhyan), the karma domain (gurparsad; Nanak nadri nadr nihal; nadri mokh duar) after reaching mokh duar or sach khand you are truly enlightened and then form as one of the enlightened and in as state to merge with HIm. It is a very difficult process; not an easy one; may take ages; may take many lives. Meditation in Naam; dhyan in Him are the real carriers to the final stage.
    Dr Dalvinder Singh Grewal
     
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  14. Harry Haller

    Harry Haller United Kingdom
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    yes, I am still thinking of the self

    no, YOU come to that realisation, this is YOUR statement about YOURSELF. I neither recognise nor accept the above statement, its all self justifying semantics.

    I would turn this on its head, how can you truly give selflessly when ou are not thinking 'I do this' or ' I do that'. If the butcher next door wants to borrow my aged Land Rover, and I agree, am I supposed to walk around with some sort of sublime smile on my face all cosy in the knowledge I have bypassed normal human emotions and gained some sort of stoned and smug existence?, Yeah I come home and I feel the same, I did this, I did that, lets see who did what for me, ohh, nothing, no one made my life any easier today, but I managed to make anothers life a bit better, at this point, I thank Creator, or Goddy for my existence and for the chance to help another, yeah it was hard, yeah I did not get much out of it, but it is the true way to live, and its got to be better than watching television!

    profound for you maybe, it just bores me, who cares whether the act is selfless or not, does it make any difference to the act? what you are saying is that it is all Goddy through us, its not us, its Goddy, and its all so sublime and profound and blissful and stuff, well, in my experience, helping people is not sublime, nor profound, in fact, it almost sounds like the helping is secondary to the profound experience, no, helping people, animals, anyone, is hard, it takes time, effort, energy, and you do it, and you move on,

    Ah I am not doing it right, yeah I have heard that one a few times in my life, lol

    yes, I do, although I had always hoped for more than sex crazed junkie

    I see, and this doer of all things, is he the same doer that attempted to break the local record for number of women slept with in a 24 hour period? the same doer that borrowed money from the wrong people and had a knife to his eyeball? the same doer that ripped people off, that destroyed peoples lives? that corrupted solicitors, accountants? You have had a life experience very different to mine, it makes no sense for your observations to apply to me......

    There is nothing much deeper than 'I' helped my neighbour today, or 'I' served at langar today. Anything deeper than this core feeling, to me anyway, smells of meism.
    There are some of us that are driven to do things, some call it addictive personalities, I am not sure, but I do know that once peope like this embrace the doing of good with their time instead of the self, its very difficult to turn back, the experiences you talk about, OBE's etc, is just a simple pining for an experience, and more of the same, I see no difference between OBE's and drugs, frankly.

    but they cannot, anymore than I can, because we are all different, and because some people see the action for what it is, rather than some deep spiritual experience.

    actually I think this supports my argument more than yours....

    you could apply the above equally to those that dabble in astral projection and the like.

    Akashaji, no one has ever ganged up on you, if you make the truth personal, then the attack becomes personal, but the truth is the truth, defending such should not be hard for a Sikh, after all, it is the Gurus truth. Such statements make this forum out to be a bunch of atheistic lunatics hell bent on destroying Sikhism, I do not know why you persist in these dramatic statements, ganging up, tearing heads off, or is it not you that is making these comments? is it Goddy? through you?
     
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  15. Harry Haller

    Harry Haller United Kingdom
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    I guess it suits your agenda to not understand

    bliss again, crumbs, this bliss must be pretty uhmm blissful! I do not recognise the Gurus lives, of what I know of them, to be searching for bliss, they involved themselves in the problems of the world, womens rights, freedom, equality, they fought, they taught, they did not shut themselves away looking for the world of real bliss.

    you meam like a zombie?

    can you articulate how this is done? let me guess what the end result is.. more bliss?

    again? why? to what end?

    but what about the wife and kids? the job? the garden? will this not eat into your life? ahh but all life is false and an illusion, so its OK!

    how far is karam khand from sach khand? do you have to have an out of body experience to get there? or do you ride on a giant turtle? does the king of the frog people come and take you on a magic carpet? what do you do when you get to the gate of the Lord? duly enlightened? what happens then? do you and Goddy have a cup of tea and chat about the old times? what happens to the king of the frog people? too many questions....

    otherwise you get eaten by the king of the frog people?
     
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  16. Harry Haller

    Harry Haller United Kingdom
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    Hail the king of the frog people and his magic carpet!
     

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  17. japjisahib04

    japjisahib04 Kuwait
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    Objective is to set the house ਘਰ ਕਾ ਠਾਕੁਰ in order and break the wall of illusion, 'ਕਾਰਜੁ ਸਗਲ ਅਰੰਭਿਓ ਘਰ ਕਾ ਠਾਕੁਰ ਕਾ ਭਾਰੋਸਾ ॥੧॥ p.1266. First pauree of anand sahib starts with, 'ਅਨੰਦੁ ਭਇਆ ਮੇਰੀ ਮਾਏ ਸਤਿਗੁਰੂ ਮੈ ਪਾਇਆ ॥ and ends with, 'ਅਨਦੁ ਸੁਣਹੁ ਵਡਭਾਗੀਹੋ ਸਗਲ ਮਨੋਰਥ ਪੂਰੇ ॥ since ਅਨਦੁ over here does not carry tippi meaning thereby anhad sunoh - listen the message of divine and ਸਗਲ ਮਨੋਰਥ ਪੂਰੇ does not mean that all your desires are fulfilled but my house is set in order and then , 'ਉਤਰੇ ਸਗਲ ਵਿਸੂਰੇ ॥ kudh ki mail is gone. When mother takes care for the baby inside and outside the womb i.e. 24 hour naad. When manh is continously focus on His virtues, 'ਧੁਨਿ ਮਹਿ ਧਿਆਨੁ ਧਿਆਨ ਮਹਿ ਜਾਨਿਆ ਗੁਰਮੁਖਿ ਅਕਥ ਕਹਾਨੀ ॥੩॥ i.e. 24 hour naad and not parroting . And anand ਅਨੰਦੁ ਭਇਆ I experienced the divininity when I heard the divine message.
     
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  18. Sherdil

    Sherdil
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    You mean like an out of body experience?

    You can't listen to easy music to ease and focus your mind. You have to first ease and focus your mind in order to listen to the music. You dig? :tablakudi:

    It's like that Kabir ji shabadh some of us were discussing (the one with the animals). It was mentioned that the ox is like the wandering mind. How can you plough the field when your oxen have already gone out to graze (or something like that).
     
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  19. kggr001

    kggr001 Netherlands
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    Harry Haller ji,

    It's gurbani that disagrees with you.

    Also Harry ji you've to understand that nothing belongs to anyone in this world. Everything you've will stay behind, only the naam will go with you and remain forever.

    The gurbani above isn't telling you to stop doing anything worldly related and go to a cave and meditate there the rest of your life. it's about realizing that nothing is permanent beside the lord. It tells us to live in the truth and to realize and enshrine the lord in your heart. Also it talks about pride and other 5 thieves it warns us to not let us selfs be robbed by them. Don't take pride when your doing Sewa. The "I'm" and "me" should be false when doing sewa.

    It's very difficult for me here to explain this all, you've to live in that thought to see the beauty of it.

    No, it means to not live by being controlled by the 5 thieves like a marionet.
     
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  20. japjisahib04

    japjisahib04 Kuwait
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    Gurbani tells us, 'ਤੀਰਥੁ ਤਪੁ ਦਇਆ ਦਤੁ ਦਾਨੁ ॥ ਜੇ ਕੋ ਪਾਵੈ ਤਿਲ ਕਾ ਮਾਨੁ ॥ even when one gets an iota of divine wisdom(linka ek jis jee basavai) he realizes it is the internal tirath, donation of your avguns and spirit to work hard which is required and by, 'ਅੰਤਰ ਕੀ ਗਤਿ ਜਾਣੀਐ ਗੁਰ ਮਿਲੀਐ ਸੰਕ ਉਤਾਰਿ ॥.
     
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  21. kggr001

    kggr001 Netherlands
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    Could you post reference of the parts of gurbani you've posted, I don't understand gurmukhi :p
     

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