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Guru Granth Sahib
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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)
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ਰਾਗੁ ਮਾਝ | Raag Maajh
Gurbani (94-109)
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ਰਾਗੁ ਗਉੜੀ | Raag Gauree
Gurbani (151-185)
Quartets/Couplets (185-220)
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Gurbani (323-330)
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Thintteen (343-344)
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ਰਾਗੁ ਆਸਾ | Raag Aasaa
Gurbani (347-348)
Chaupaday (348-364)
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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)
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ਰਾਗੁ ਵਡਹੰਸ | Raag Wadhans
Gurbani (557-564)
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Chhant (565-575)
Ghoriaan (575-578)
Alaahaniiaa (578-582)
Vaar Wadhans (582-594)
ਰਾਗੁ ਸੋਰਠਿ | Raag Sorath
Gurbani (595-634)
Asatpadhiya (634-642)
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ਰਾਗੁ ਧਨਾਸਰੀ | Raag Dhanasaree
Gurbani (660-685)
Astpadhiya (685-687)
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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)
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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)
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ਰਾਗੁ ਰਾਮਕਲੀ | Raag Ramkalee
Ashtpadiyan (902-916)
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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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<blockquote data-quote="vsgrewal48895" data-source="post: 106402" data-attributes="member: 8024"><p>Dear Members,</p><p> </p><p>I am intrigued by the use of the word Navel/ ਨਾਭਿ in AGGS. Could some one through some light on it as to the Sikh belief in this word as used in Hindu mythology with the birth of gods through it? The usual reply that these are used as a metaphor does not satisfy my mind at the present time and more so when this philosophy is offered to youngsters as it is.</p><p> </p><p style="text-align: center"><strong>NAVEL/ ਨਾਭਿ</strong></p><p></p><p>Navel- ਧੁੰਨੀ, ਨਾਫ- {ਸੰਗ੍ਯਾ}. (1) ਤੁੰਨ. ਨਾਫ਼. ਧੁੰਨੀ. "ਨਾਭਿ ਬਸਤ ਬ੍ਰਹਮੈ ਅੰਤੁ ਨ ਜਾਣਿਆ". (ਵਾਰ ਸਾਰ ਮਃ ੧) (2) ਪਹੀਏ ਦੀ ਧੁਰ. ਨਾਭ. ਨਭ੍ਯ। (3) ਕਸਤੂਰੀ। (4) ਮਧ੍ਯ ਭਾਗ-heart/seat of feeling.</p><p> </p><p>Q. Did Brahma or his sons get born out of Navel (ਨਾਭਿ)?</p><p> </p><p>ਨਾਭਿ ਕਮਲ ਤੇ ਬ੍ਰਹਮਾ ਉਪਜੇ ਬੇਦ ਪੜਹਿ ਮੁਖਿ ਕੰਠਿ ਸਵਾਰਿ ॥ਤਾ ਕੋ ਅੰਤੁ ਨ ਜਾਈ ਲਖਣਾ ਆਵਤ ਜਾਤ ਰਹੈ ਗੁਬਾਰਿ ॥</p><p> </p><p><em>Nābẖ kamal ṯė barahmā upjė bėḏ paṛeh mukẖ kanṯẖ savār.Ŧā ko anṯ na jā&shy;ī lakẖ&shy;ṇā āvaṯ jāṯ rahai gubār.</em> </p><p> </p><p>From the lotus of Vishnu's navel, Brahma was born; He chanted the Vedas with a melodious voice. He could not find the God's limits, and he remained in the darkness of coming and going. -----Guru Nanak, Raag Gujri, AGGS, Page, 489-8</p><p> </p><p>ਸਨਕ ਸਨੰਦਨ ਸਿਵ ਸੁਕਾਦਿ ॥ ਨਾਭਿ ਕਮਲ ਜਾਨੇ ਬ੍ਰਹਮਾਦਿ ॥ </p><p> </p><p><em>Sanak sananḏan siv sukāḏ. Nābẖ kamal jānė barahmāḏ.</em> </p><p> </p><p>Sanak, Sanandan, Shiva and Suk Dayv, were born out of Brahma's naval lotus. -----Kabir, Raag Basant, AGGS, Page, 1194-16</p><p> </p><p>ਨਾਭਿ ਵਸਤ ਬ੍ਰਹਮੈ ਅੰਤੁ ਨ ਜਾਣਿਆ ॥</p><p> </p><p><em>Nābẖ vasaṯ barahmai anṯ na jāṇi&shy;ā.</em></p><p> </p><p>Brahma, in the lotus of the navel, does not know the limits of God.-----Guru Nanak, Raag Sarang, AGGS, Page, 1237-17</p><p> </p><p>These references of Navel being a source of birth like uterus create confusion in my mind in this scientific age as to whether Gurus accepted it as true or not? Guru Nanak refers to their creation by Akal Purkh in his following hymns, so did he accepted their creation as described?</p><p> </p><p>ਏਕਾ ਮਾਈ ਜੁਗਤਿ ਵਿਆਈ ਤਿਨਿ ਚੇਲੇ ਪਰਵਾਣੁ ॥ਇਕੁ ਸੰਸਾਰੀ ਇਕੁ ਭੰਡਾਰੀ ਇਕੁ ਲਾਏ ਦੀਬਾਣੁ ॥ </p><p> </p><p><em>Ėkā mā&shy;ī jugaṯ vi&shy;ā&shy;ī ṯin cẖėlė parvāṇ.Ik sansārī ik bẖandārī ik lā&shy;ė ḏībāṇ.</em></p><p> </p><p>The One Divine Mother conceived and gave birth to the three deities. One was the creator of the world (Brahma); one, the sustainer (Vishnu); and one, the destroyer (Shiva). -----Guru Nanak, Japji, AGGS, Page, 7-2</p><p> </p><p>ਤ੍ਰਿਤੀਆ ਬ੍ਰਹਮਾ ਬਿਸਨੁ ਮਹੇਸਾ ॥ ਦੇਵੀ ਦੇਵ ਉਪਾਏ ਵੇਸਾ ॥</p><p> </p><p><em>Ŧariṯī&shy;ā barahmā bisan mahėsā. Ḏėvī ḏėv upā&shy;ė vėsā.</em></p><p> </p><p>On the 3rd Lunar Day, God created Brahma, Vishnu and Shiva, the gods, goddesses and various manifestations of the lights and forms, which cannot be counted.-----Guru Nanak, Raag Bilawal, AGGS, Page, 839-2 & 3</p><p> </p><p>ਬ੍ਰਹਮਾ ਬਿਸਨੁ ਮਹੇਸੁ ਉਪਾਏ ਮਾਇਆ ਮੋਹੁ ਵਧਾਇਦਾ ॥</p><p> </p><p><em>Barahmā bisan mahės upā&shy;ė mā&shy;i&shy;ā moh vaḏẖā&shy;iḏā.</em></p><p> </p><p>God created Brahma, Vishnu and Shiva; and fostered enticement and attachment to Maya. -----Guru Nanak, Raag Maru, AGGS, Page, 1036-7</p><p> </p><p>ਸੁੰਨਹੁ ਬ੍ਰਹਮਾ ਬਿਸਨੁ ਮਹੇਸੁ ਉਪਾਏ ॥</p><p> </p><p><em>Sunnahu barahmā bisan mahės upā&shy;ė.</em></p><p> </p><p>From the Primal Void, Brahma, Vishnu and Shiva issued forth.-----Guru Nanak, Raag Maru, AGGS, Page, 1037-12</p><p> </p><p>ਬ੍ਰਹਮਾ ਬਿਸਨੁ ਮਹੇਸੁ ਦੇਵ ਉਪਾਇਆ ॥ ਬ੍ਰਹਮੇ ਦਿਤੇ ਬੇਦ ਪੂਜਾ ਲਾਇਆ ॥</p><p> </p><p><em>Barahmā bisan mahės ḏėv upā&shy;i&shy;ā. Barahmė ḏiṯė bėḏ pūjā lā&shy;i&shy;ā.</em></p><p> </p><p>Brahma, Vishnu, Shiva and the deities were created. Brahma was given the Vedas, and enjoined to worship God. -----Guru Nanak, Raag Malar, AGGS, Page, 1279-17</p><p> </p><p>ਗਾਵਹਿ ਈਸਰੁ ਬਰਮਾ ਦੇਵੀ ਸੋਹਨਿ ਸਦਾ ਸਵਾਰੇ ॥</p><p> </p><p><em>Gāvahi īsar barmā ḏėvī sohan saḏā savārė.</em></p><p> </p><p>Shiva, Brahma and the Goddess of Beauty, ever adorned, sing God’s praises.-----Guru Nanak, Japji, AGGS, Page, 6-7</p><p> </p><p>ਭਾਈ ਰੇ ਗੁਰ ਬਿਨੁ ਗਿਆਨੁ ਨ ਹੋਇ ॥ ਪੂਛਹੁ ਬ੍ਰਹਮੇ ਨਾਰਦੈ ਬੇਦ ਬਿਆਸੈ ਕੋਇ ॥</p><p> </p><p><em>Bẖā&shy;ī rė gur bin gi&shy;ān na ho&shy;ė. Pūcẖẖahu barahmė nārḏai bėḏ bi&shy;āsai ko&shy;ė.</em></p><p> </p><p>O Siblings of Destiny, without the Guru, there is no spiritual wisdom. Go and ask Brahma, Naarad and Vyaas, the writer of the Vedas. -----Guru Nanak, Siri Raag, AGGS, Page, 59- 7 & 8</p><p> </p><p>The following reference of navel and breath in Sidh Gost further confuses their use- could some one clarify?</p><p> </p><p>Q. ਨਾਭਿ ਕਮਲ ਅਸਥੰਭੁ ਨ ਹੋਤੋ ਤਾ ਪਵਨੁ ਕਵਨ ਘਰਿ ਸਹਤਾ ॥</p><p> </p><p><em>Nābẖ kamal asthambẖ na hoṯo ṯā pavan kavan gẖar sahṯā.</em></p><p> </p><p>When there was no support of the navel lotus, then in which home did the breath reside?</p><p> </p><p>A. ਨਾਭਿ ਕਮਲੁ ਅਸਥੰਭੁ ਨ ਹੋਤੋ ਤਾ ਨਿਜ ਘਰਿ ਬਸਤਉ ਪਵਨੁ ਅਨਰਾਗੀ ॥ </p><p> </p><p><em>Nābẖ kamal asthambẖ na hoṯo ṯā nij gẖar basṯa&shy;o pavan anrāgī.</em> </p><p> </p><p>When there was no support of the lotus of the navel, the breath remained in its own home, attuned to the God's Love. -----Guru Nanak, Raag Ramkali, AGGS, Page, 945</p><p> </p><p>Finally, please clarify how far Sikh Gurus believed in the above Hindu Mythology? </p><p> </p><p>If the reference is metaphorical then why did they describe it as real in their hymns?</p><p> </p><p>Cordially,</p><p> </p><p>Virinder S.Grewal</p></blockquote><p></p>
[QUOTE="vsgrewal48895, post: 106402, member: 8024"] Dear Members, I am intrigued by the use of the word Navel/ ਨਾਭਿ in AGGS. Could some one through some light on it as to the Sikh belief in this word as used in Hindu mythology with the birth of gods through it? The usual reply that these are used as a metaphor does not satisfy my mind at the present time and more so when this philosophy is offered to youngsters as it is. [CENTER][B]NAVEL/ ਨਾਭਿ[/B][/CENTER] Navel- ਧੁੰਨੀ, ਨਾਫ- {ਸੰਗ੍ਯਾ}. (1) ਤੁੰਨ. ਨਾਫ਼. ਧੁੰਨੀ. "ਨਾਭਿ ਬਸਤ ਬ੍ਰਹਮੈ ਅੰਤੁ ਨ ਜਾਣਿਆ". (ਵਾਰ ਸਾਰ ਮਃ ੧) (2) ਪਹੀਏ ਦੀ ਧੁਰ. ਨਾਭ. ਨਭ੍ਯ। (3) ਕਸਤੂਰੀ। (4) ਮਧ੍ਯ ਭਾਗ-heart/seat of feeling. Q. Did Brahma or his sons get born out of Navel (ਨਾਭਿ)? ਨਾਭਿ ਕਮਲ ਤੇ ਬ੍ਰਹਮਾ ਉਪਜੇ ਬੇਦ ਪੜਹਿ ਮੁਖਿ ਕੰਠਿ ਸਵਾਰਿ ॥ਤਾ ਕੋ ਅੰਤੁ ਨ ਜਾਈ ਲਖਣਾ ਆਵਤ ਜਾਤ ਰਹੈ ਗੁਬਾਰਿ ॥ [I]Nābẖ kamal ṯė barahmā upjė bėḏ paṛeh mukẖ kanṯẖ savār.Ŧā ko anṯ na jā­ī lakẖ­ṇā āvaṯ jāṯ rahai gubār.[/I] From the lotus of Vishnu's navel, Brahma was born; He chanted the Vedas with a melodious voice. He could not find the God's limits, and he remained in the darkness of coming and going. -----Guru Nanak, Raag Gujri, AGGS, Page, 489-8 ਸਨਕ ਸਨੰਦਨ ਸਿਵ ਸੁਕਾਦਿ ॥ ਨਾਭਿ ਕਮਲ ਜਾਨੇ ਬ੍ਰਹਮਾਦਿ ॥ [I]Sanak sananḏan siv sukāḏ. Nābẖ kamal jānė barahmāḏ.[/I] Sanak, Sanandan, Shiva and Suk Dayv, were born out of Brahma's naval lotus. -----Kabir, Raag Basant, AGGS, Page, 1194-16 ਨਾਭਿ ਵਸਤ ਬ੍ਰਹਮੈ ਅੰਤੁ ਨ ਜਾਣਿਆ ॥ [I]Nābẖ vasaṯ barahmai anṯ na jāṇi­ā.[/I] Brahma, in the lotus of the navel, does not know the limits of God.-----Guru Nanak, Raag Sarang, AGGS, Page, 1237-17 These references of Navel being a source of birth like uterus create confusion in my mind in this scientific age as to whether Gurus accepted it as true or not? Guru Nanak refers to their creation by Akal Purkh in his following hymns, so did he accepted their creation as described? ਏਕਾ ਮਾਈ ਜੁਗਤਿ ਵਿਆਈ ਤਿਨਿ ਚੇਲੇ ਪਰਵਾਣੁ ॥ਇਕੁ ਸੰਸਾਰੀ ਇਕੁ ਭੰਡਾਰੀ ਇਕੁ ਲਾਏ ਦੀਬਾਣੁ ॥ [I]Ėkā mā­ī jugaṯ vi­ā­ī ṯin cẖėlė parvāṇ.Ik sansārī ik bẖandārī ik lā­ė ḏībāṇ.[/I] The One Divine Mother conceived and gave birth to the three deities. One was the creator of the world (Brahma); one, the sustainer (Vishnu); and one, the destroyer (Shiva). -----Guru Nanak, Japji, AGGS, Page, 7-2 ਤ੍ਰਿਤੀਆ ਬ੍ਰਹਮਾ ਬਿਸਨੁ ਮਹੇਸਾ ॥ ਦੇਵੀ ਦੇਵ ਉਪਾਏ ਵੇਸਾ ॥ [I]Ŧariṯī­ā barahmā bisan mahėsā. Ḏėvī ḏėv upā­ė vėsā.[/I] On the 3rd Lunar Day, God created Brahma, Vishnu and Shiva, the gods, goddesses and various manifestations of the lights and forms, which cannot be counted.-----Guru Nanak, Raag Bilawal, AGGS, Page, 839-2 & 3 ਬ੍ਰਹਮਾ ਬਿਸਨੁ ਮਹੇਸੁ ਉਪਾਏ ਮਾਇਆ ਮੋਹੁ ਵਧਾਇਦਾ ॥ [I]Barahmā bisan mahės upā­ė mā­i­ā moh vaḏẖā­iḏā.[/I] God created Brahma, Vishnu and Shiva; and fostered enticement and attachment to Maya. -----Guru Nanak, Raag Maru, AGGS, Page, 1036-7 ਸੁੰਨਹੁ ਬ੍ਰਹਮਾ ਬਿਸਨੁ ਮਹੇਸੁ ਉਪਾਏ ॥ [I]Sunnahu barahmā bisan mahės upā­ė.[/I] From the Primal Void, Brahma, Vishnu and Shiva issued forth.-----Guru Nanak, Raag Maru, AGGS, Page, 1037-12 ਬ੍ਰਹਮਾ ਬਿਸਨੁ ਮਹੇਸੁ ਦੇਵ ਉਪਾਇਆ ॥ ਬ੍ਰਹਮੇ ਦਿਤੇ ਬੇਦ ਪੂਜਾ ਲਾਇਆ ॥ [I]Barahmā bisan mahės ḏėv upā­i­ā. Barahmė ḏiṯė bėḏ pūjā lā­i­ā.[/I] Brahma, Vishnu, Shiva and the deities were created. Brahma was given the Vedas, and enjoined to worship God. -----Guru Nanak, Raag Malar, AGGS, Page, 1279-17 ਗਾਵਹਿ ਈਸਰੁ ਬਰਮਾ ਦੇਵੀ ਸੋਹਨਿ ਸਦਾ ਸਵਾਰੇ ॥ [I]Gāvahi īsar barmā ḏėvī sohan saḏā savārė.[/I] Shiva, Brahma and the Goddess of Beauty, ever adorned, sing God’s praises.-----Guru Nanak, Japji, AGGS, Page, 6-7 ਭਾਈ ਰੇ ਗੁਰ ਬਿਨੁ ਗਿਆਨੁ ਨ ਹੋਇ ॥ ਪੂਛਹੁ ਬ੍ਰਹਮੇ ਨਾਰਦੈ ਬੇਦ ਬਿਆਸੈ ਕੋਇ ॥ [I]Bẖā­ī rė gur bin gi­ān na ho­ė. Pūcẖẖahu barahmė nārḏai bėḏ bi­āsai ko­ė.[/I] O Siblings of Destiny, without the Guru, there is no spiritual wisdom. Go and ask Brahma, Naarad and Vyaas, the writer of the Vedas. -----Guru Nanak, Siri Raag, AGGS, Page, 59- 7 & 8 The following reference of navel and breath in Sidh Gost further confuses their use- could some one clarify? Q. ਨਾਭਿ ਕਮਲ ਅਸਥੰਭੁ ਨ ਹੋਤੋ ਤਾ ਪਵਨੁ ਕਵਨ ਘਰਿ ਸਹਤਾ ॥ [I]Nābẖ kamal asthambẖ na hoṯo ṯā pavan kavan gẖar sahṯā.[/I] When there was no support of the navel lotus, then in which home did the breath reside? A. ਨਾਭਿ ਕਮਲੁ ਅਸਥੰਭੁ ਨ ਹੋਤੋ ਤਾ ਨਿਜ ਘਰਿ ਬਸਤਉ ਪਵਨੁ ਅਨਰਾਗੀ ॥ [I]Nābẖ kamal asthambẖ na hoṯo ṯā nij gẖar basṯa­o pavan anrāgī.[/I] When there was no support of the lotus of the navel, the breath remained in its own home, attuned to the God's Love. -----Guru Nanak, Raag Ramkali, AGGS, Page, 945 Finally, please clarify how far Sikh Gurus believed in the above Hindu Mythology? If the reference is metaphorical then why did they describe it as real in their hymns? Cordially, Virinder S.Grewal [/QUOTE]
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