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Yogism Yoga, and Other Practices, and Gurbani

Discussion in 'Interfaith Dialogues' started by pk70, Dec 9, 2008.

  1. pk70

    pk70
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    YOGA and others Practices as defined in Gurbani


    Guru Nanak frees his followers from prevailed false promises made by the man on behalf of the Lord and advises not to fall for any such bate, he asks them to get imbued with the Lord through Guru who enables the followers to feel and see Him. It is not about taking responsibility of our committed sins by some one. It is not about a list of things one is promised to have after death or the ones who were here and remained Maya inflicted and would save us. It is about the Lord and us, Guru is a helper to make us realize Him. All stressed is given on creating longing for the Lord while educating the mind not to fall for worldly temptations and its own unending desires. All the rest talk is futile. The following Guru Shabad, Guru makes this point very clear. Finding words like” Jog(yog) in Sree Guru Granth Sahib, many have tried to build their shops on it. Be aware, it has nothing to do with the union of the Lord that comes by being without ant bit “I-ness” It is a matter of a choice, choose to take this spiritual and only follow the true Guru who has experienced Him, or just talk about it and stay glued where we are.
    ( SGGS Ji 213)
    ਗਉੜੀ ਮਹਲਾ ਸਭਹੂ ਕੋ ਰਸੁ ਹਰਿ ਹੋ ਰਹਾਉ
    Ga▫oṛī mėhlā 5. Sabẖhū ko ras har ho. ||1|| rahā▫o.
    Gauri 5th Guru. God is the essence of everything. Pause.
    ਹੇ ਭਾਈ! ਪਰਮਾਤਮਾ ਦਾ ਨਾਮ ਹੀ ਸਭ ਜੀਵਾਂ ਦਾ ਸ੍ਰੇਸ਼ਟ ਆਨੰਦ ਹੈਰਹਾਉ
    He is the only one for Sikhs every thing.
    ਕਾਹੂਜੋਗਕਾਹੂਭੋਗਕਾਹੂਗਿਆਨਕਾਹੂਧਿਆਨਕਾਹੂਹੋਡੰਡਧਰਿਹੋ
    Kāhū jog kāhū bẖog kāhū gi▫ān kāhū ḏẖi▫ān.Kāhū ho dand ḏẖar ho. ||1||
    Some practice science of yoga( not Sikhs)some Divine Knowledge, and some meditation.Some like to be staff bearer hermits.
    (ਪਰ)ਹੇ ਭਾਈ! (ਪ੍ਰਭੂ ਦੇ ਨਾਮ ਤੋਂ ਖੁੰਝ ਕੇ) ਕਿਸੇ ਮਨੁੱਖ ਨੂੰ ਜੋਗ ਕਮਾਣ ਦਾ ਸ਼ੌਕ ਪੈਗਿਆ ਹੈ, ਕਿਸੇ ਨੂੰ ਦੁਨੀਆ ਦੇ ਪਦਾਰਥ ਮਾਨਣ ਦਾ ਚਸਕਾ ਹੈਕਿਸੇ ਨੂੰ ਗਿਆਨ-ਚਰਚਾਚੰਗੀ ਲੱਗਦੀ ਹੈ, ਕਿਸੇ ਨੂੰ ਸਮਾਧੀਆਂ ਪਸੰਦ ਹਨ ਤੇ ਕਿਸੇ ਨੂੰ ਡੰਡਾ-ਧਾਰੀ ਜੋਗੀ ਬਣਨਾਚੰਗਾ ਲੱਗਦਾ ਹੈ
    Well, people make choices as per given awareness, some choose so known “Jog”, some are in only obtaining Devine knowledge to talk about, some go into deep Samadhi pertending He is obtained and some go for staff bearer hermits. They make choices but Guru ji doesn’t say that these choices are right to make because in the end of the Shabad, Guru states what is actually needed and is worthy to do.

    ਕਾਹੂ ਜਾਪ ਕਾਹੂ ਤਾਪ ਕਾਹੂ ਪੂਜਾ ਹੋਮ ਨੇਮ ਕਾਹੂ ਹੋ ਗਉਨੁ ਕਰਿ ਹੋ
    Kāhū jāp kāhū ṯāp kāhū pūjā hom nem. Kāhū ho ga▫un kar ho. ||2||
    Some love lip repetition, some penance, some worship, burnt offerings and daily rites. Some like a wandering existence.
    Same way, there are others who choose to just recite in repetition of words they believe in, some are into penance and worshiping rituals and there are those who just wander around in search of truth or to do some act to please the Lord.
    ਹੇਭਾਈ! (ਪਰਮਾਤਮਾ ਦਾ ਨਾਮ ਛੱਡ ਕੇ) ਕਿਸੇ ਨੂੰ (ਦੇਵੀ ਦੇਵਤਿਆਂ ਦੇ ਵੱਸ ਕਰਨ ਦੇ) ਜਾਪਪਸੰਦ ਆ ਰਹੇ ਹਨ, ਕਿਸੇ ਨੂੰ ਧੂਣੀਆਂ ਤਪਾਣੀਆਂ ਚੰਗੀਆਂ ਲੱਗਦੀਆਂ ਹਨ, ਕਿਸੇ ਨੂੰਦੇਵ-ਪੂਜਾ, ਕਿਸੇ ਨੂੰ ਹਵਨ ਆਦਿਕ ਦੀ ਨਿੱਤ ਦੀ ਕਾਰ ਪਸੰਦ ਹੈ ਤੇ ਕਿਸੇ ਨੂੰ (ਰਮਤਾਸਾਧੂ ਬਣ ਕੇ) ਧਰਤੀ ਉਤੇ ਤੁਰੇ ਫਿਰਨਾ ਚੰਗਾ ਲੱਗਦਾ ਹੈ
    ਕਾਹੂ ਤੀਰ ਕਾਹੂ ਨੀਰ ਕਾਹੂ ਬੇਦ ਬੀਚਾਰ ਨਾਨਕਾਭਗਤਿਪ੍ਰਿਅਹੋ੧੫੫
    Kāhū ṯīr kāhū nīr kāhū beḏ bīcẖār. Nānkā bẖagaṯ pari▫a ho. ||3||2||155||
    Some love the shore, some the water and some the study of Vedas. To Nanak, the devotional service of God is dear.
    There are those who like to be on shore of the river and some do pilgrimage and some are into study of Vedas. Guru describes that these are a few choices people make; none of this is worth recommendable. Then what is it that Guru thinks is important and worth to do. It is the devotional service to the Lord because this is what is dear to the Lord. It is like making effort to merge in source we come from. All others practices can merely claim of attracting the Lord but it is not dear to the Lord. Who glamorize these practices, they may have their own agenda but it has nothing to do with devotional service of the Lord while being in His love. There is no spirituality without unconditional love for HIM.
    ਹੇਭਾਈ! ਕਿਸੇ ਨੂੰ ਕਿਸੇ ਨਦੀ ਦੇ ਕੰਢੇ ਬੈਠਣਾ, ਕਿਸੇ ਨੂੰ ਤੀਰਥ-ਇਸ਼ਨਾਨ, ਤੇ ਕਿਸੇ ਨੂੰਵੇਦਾਂ ਦੀ ਵਿਚਾਰ ਪਸੰਦ ਹੈਪਰ, ਹੇ ਨਾਨਕ! ਪਰਮਾਤਮਾ ਭਗਤੀ ਨੂੰ ਪਿਆਰ ਕਰਨ ਵਾਲਾਹੈ੧੫੫
    After expressing about the different choices people make, Guru comes to help the followers to understand the duty in His pursuit. In the following Guru Shabad, attention of the followers is guided towards the Lord only as He becomes every thing for the devotees. He becomes everything because the rest is considered temporary with attached temptations and promoters of the ego that build wall between HIM and us. Please ponder over the following seet Guru Shabad
    ਗਉੜੀ ਮਹਲਾ ਗੁਨ ਕੀਰਤਿ ਨਿਧਿ ਮੋਰੀ ਰਹਾਉ
    Ga▫oṛī mėhlā 5. Gun kīraṯ niḏẖ morī. ||1|| rahā▫o.
    Gauri 5th Guru. To sing the praise of the Lord is my treasure. Pause.
    (ਹੇ ਪ੍ਰਭੂ!) ਤੇਰੇ ਗੁਣਾਂ ਦੀ ਵਡਿਆਈ ਕਰਨੀ ਹੀ ਮੇਰੇ ਵਾਸਤੇ (ਦੁਨੀਆ ਦੇ ਸਾਰੇ ਪਦਾਰਥਾਂ ਦਾ) ਖ਼ਜ਼ਾਨਾ ਹੈਰਹਾਉ
    Think about it, this is Sikhism; doubtless it is a statement filled with numerous hints about all that impress the world but as Guru, it is just not useful in His pursuit. Guru followers have no intention to impress the world for personal satisfaction. For them it is Him only. If He is realized, followers become completely contented. If it happens, it is like experiencing a miracle.
    ਤੂੰਹੀ ਰਸ ਤੂੰਹੀ ਜਸ ਤੂੰਹੀ ਰੂਪ ਤੂਹੀ ਰੰਗ ਆਸ ਓਟ ਪ੍ਰਭ ਤੋਰੀ
    Ŧūʼnhī ras ṯūʼnhī jas ṯūʼnhī rūp ṯūhī rang. Ās ot parabẖ ṯorī. ||1||
    Thou art my delight, Thou my praise, Thou my beauty and Thou my love. Thou, O Lord, art my hope and shelter.
    As stated above,the mind gets absorbed in Him, there remains no space for so called attractive temptations. The followers leave themselves on only His support.
    Now compare other choices with this state of mind. Physical exercises may be helpful for physical well being but it has nothing to do with spirituality. These were used to impress others or to lure others into a venturethan seeking the Lord by being fully in His love
    (ਹੇਪ੍ਰਭੂ!) ਤੂੰ ਹੀ (ਮੇਰੇ ਵਾਸਤੇ ਦੁਨੀਆ ਦੇ ਪਦਾਰਥਾਂ ਦੇ) ਸੁਆਦ ਹੈਂ, ਤੂੰ ਹੀ (ਮੇਰੇਵਾਸਤੇ ਦੁਨੀਆ ਦੀਆਂ) ਵਡਿਆਈਆਂ ਹੈਂ, ਤੂੰ ਹੀ (ਮੇਰੇ ਵਾਸਤੇ ਜਗਤ ਦੇ ਸੋਹਣੇ ਰੂਪ ਤੇਰੰਗ-ਤਮਾਸ਼ੇ ਹੈਂਹੇ ਪ੍ਰਭੂ! ਮੈਨੂੰ ਤੇਰੀ ਓਟ ਹੈ ਤੇਰੀ ਹੀ ਆਸ ਹੈ
    ਤੂਹੀ ਮਾਨ ਤੂੰਹੀ ਧਾਨ ਤੂਹੀ ਪਤਿ ਤੂਹੀ ਪ੍ਰਾਨ ਗੁਰਿ ਤੂਟੀ ਲੈ ਜੋਰੀ
    Ŧūhī mān ṯūʼnhī ḏẖān ṯūhī paṯ ṯūhī parān. Gur ṯūtī lai jorī. ||2||
    Thou art my pride, Thou art my wealth, Thou art my honour and Thou art my very life. The Guru has united me with Thee, from whom I had parted.
    (ਹੇਪ੍ਰਭੂ!) ਤੂੰ ਹੀ ਮੇਰਾ ਮਾਣ-ਆਦਰ ਹੈਂ, ਤੂੰ ਹੀ ਮੇਰਾ ਧਨ ਹੈਂ, ਤੂੰ ਹੀ ਮੇਰੀ ਇੱਜ਼ਤਹੈਂ, ਤੂੰ ਹੀ ਮੇਰੀ ਜਿੰਦ (ਦਾ ਸਹਾਰਾ) ਹੈਂਮੇਰੀ ਤੁੱਟੀ ਹੋਈ (ਸੁਰਤ) ਨੂੰ ਗੁਰੂ ਨੇ (ਤੇਰੇ ਨਾਲ) ਜੋੜ ਦਿੱਤਾ ਹੈ
    People inflicted in Maya will die for worldly recognition and wealth, this is not the case of the devotees of the Lord because their world starts with the Lord and ends with Him. Now look at the next Guru Vaak” Gur tutee lai joree( ਗੁਰਿ ਤੂਟੀ ਲੈ ਜੋਰੀ Guru has united me with the Lord from whom I was parted from))
    True Guru has the experience of the Lord, he enables to realize Him, the separation from the Lord felt all the time, comes to an end.


    TO BE CONTINUED
     
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  3. pk70

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    How the followers reach to this kind of state of mind where every thing is the Lord for them and all worldly attractions appear not to be important in context of Lord Realization? Answer is given right in the Guru Vaak itself; it is the Guru that sculptures the soul with Teachings and enables the followers to reach to that state of mind. This triggers ”Mukti” while being alive. This is the other reason, in Sree Guru Granth Sahib Ji, Guru is vital and Guru is defined. So the followers already separated from the source of life the Lord, are united with Him by the Guru(Sree Guru Granth Sahib Ji). The last Guru Vaak expresses the light Guru- followers feel within and result of it, their look towards the world and its affairs is changed. See the peak of that state of mind amazing reaction towards Him and His Creation( a part of Him)

    ਤੂਹੀ ਗ੍ਰਿਹਿ ਤੂਹੀ ਬਨਿ ਤੂਹੀ ਗਾਉ ਤੂਹੀ ਸੁਨਿ ਹੈ ਨਾਨਕ ਨੇਰ ਨੇਰੀ ੧੫੬
    Ŧūhī garihi ṯūhī ban ṯūhī gā▫o ṯūhī sun. Hai Nānak ner nerī. ||3||3||156||
    Thou art in home, Thou in forest, Thou in village, and Thou in wilderness. Near, how near art Thou, O Lord.
    ਹੇ ਪ੍ਰਭੂ! ਤੂੰ ਹੀ (ਮੈਨੂੰ) ਘਰ ਵਿਚ ਦਿੱਸ ਰਿਹਾ ਹੈਂ, ਤੂੰ ਹੀ (ਮੈਨੂੰ) ਜੰਗਲ ਵਿਚ (ਦਿੱਸ ਰਿਹਾ) ਹੈਂ, ਤੂੰ ਹੀ (ਮੈਨੂੰ) ਵੱਸੋਂ ਵਿਚ (ਦਿੱਸ ਰਿਹਾ) ਹੈਂ, ਤੂੰ ਹੀ (ਮੈਨੂੰ) ਉਜਾੜ ਵਿਚ (ਦਿੱਸ ਰਿਹਾ) ਹੈਂਹੇ ਨਾਨਕ! ਪ੍ਰਭੂ (ਹਰੇਕ ਜੀਵ ਦੇ) ਅੱਤ ਨੇੜੇ ਵੱਸਦਾ ਹੈ੧੫੬
    So now being in that state of mind as described above, the Lord is seen permeated in all over. He is very close to all beings; He is not only up there in the sky. Why would He be up there only any way? He created the universes; He must be present in them. He is not humans dream but a reality ( Satt) That truth is realized, the followers feel united with Him. Even if, opposition comes, the followers remain fearless, ready to die for protection of the truth.
    Other practices are merely lures of attention; Guru Followers never pay attention to that. Guru warns that all these are just a show that ends right here where it begins.
    ਗਉੜੀ ਮਾਲਾ ਮਹਲਾ ਹਰਿ ਬਿਨੁ ਅਵਰ ਕ੍ਰਿਆ ਬਿਰਥੇ ਜਪ ਤਪ ਸੰਜਮ ਕਰਮ ਕਮਾਣੇ ਇਹਿ ਓਰੈ ਮੂਸੇ ਰਹਾਉ
    Gauri Mala 5th Guru. Without remembering God, all other deeds are vain. The performance of lip recitation, penance, self-mortification, and other rites, all this is plundered near at hand at hand. Pause.
    (ਹੇ ਭਾਈ!) ਪਰਮਾਤਮਾ ਦੇ ਸਿਮਰਨ ਤੋਂ ਬਿਨਾ ਹੋਰ ਸਾਰੇ (ਮਿਥੇ ਹੋਏ ਧਾਰਮਿਕ) ਕੰਮ ਵਿਅਰਥ ਹਨ। (ਦੇਵਤਿਆਂ ਨੂੰ ਪ੍ਰਸੰਨ ਕਰਨ ਵਾਲੇ) ਜਪ ਕਰਨੇ, ਤਪ ਸਾਧਣੇ, ਇੰਦ੍ਰੀਆਂ ਨੂੰ ਵਿਕਾਰਾਂ ਵਲੋਂ ਰੋਕਣ ਲਈ ਹਠ-ਜੋਗ ਦੇ ਸਾਧਨ ਕਰਨੇ-ਇਹ ਸਾਰੇ (ਪ੍ਰਭੂ ਦੀ ਦਰਗਾਹ ਤੋਂ) ਉਰੇ ਉਰੇ ਹੀ ਖੋਹ ਲਏ ਜਾਂਦੇ ਹਨਰਹਾਉ
    Yog as used in Sree Guru Granth Sahib is a goal, laterally it means to be united with the Lord
    1) A pair of oxen (used for pulling cart). (2) Yoke. (3) One of six schools of Hindu Philosophy. (4) The process of a uniting soul with Universal Soul (God) by means of contemplative meditation. (5) Sum. (6) Fit, capable, worth.(Dictionary, Harjinder Singh Gill)
    ਗੁਰੁਮਤ ਵਿੱਚ ਨਾਮਅਭ੍ਯਾਸ ਕਰਕੇ ਕਰਤਾਰ ਵਿੱਚ ਲਿਵਲੀਨ ਹੋਣਾ ਜੋਗ ਹੈ. ਦੇਖੋ, ਅਸਟਾਂਗ, ਸਹਜਜੋਗ, ਹਠਯੋਗ ਅਤੇ ਖਟਕਰਮ( Through Naam to unite with the Lord)[ Mohan Singh Kosh]
    So it has nothing to do with the Yogic exercises. These exercises will not clean the heart filled with ego and other filth.
    Let’s analyze some of those Vakas to clear that doubt they have created in the minds of the Sikhs. First look at the blunt statement about all kinds of Yogis
    ਖਟੁ ਦਰਸਨ ਜੋਗੀ ਸੰਨਿਆਸੀ ਬਿਨੁ ਗੁਰ ਭਰਮਿ ਭੁਲਾਏ
    Kat arsan jogī sani▫āsī bin gur baram bulā▫e.
    The followers of the six different life-styles and world-views, the Yogis and the Sanyaasees have gone astray in doubt without the Guru.
    ਮਃ 3
    What is actually Yog in the eyes of Satguru Nanak? Please read on
    ਗਉੜੀ ਚੇਤੀ ਮਹਲਾ ਮੁੰਦ੍ਰਾ ਤੇ ਘਟ ਭੀਤਰਿ ਮੁੰਦ੍ਰਾ ਕਾਂਇਆ ਕੀਜੈ ਖਿੰਥਾਤਾ ਪੰਚ ਚੇਲੇ ਵਸਿ ਕੀਜਹਿ ਰਾਵਲ ਇਹੁ ਮਨੁ ਕੀਜੈ ਡੰਡਾਤਾ
    Gauri Cheti 1st Guru. They are thine ear-rings, the ear rings which thou hast in thy mind. Make thou the body the patched coat. Subjugate thy five disciples( lust, wrath,greed, attachment and ego) and make this mind thy staff, O yogi.
    ਹੇ ਰਾਵਲ! ਆਪਣੇ ਸਰੀਰ ਦੇ ਅੰਦਰ ਹੀ ਮੰਦੀਆਂ ਵਾਸਨਾਂ ਨੂੰ ਰੋਕ-ਇਹ ਹਨ (ਅਸਲ) ਮੁੰਦ੍ਰਾਂ ਸਰੀਰ ਨੂੰ ਨਾਸਵੰਤ ਸਮਝ-ਇਸ ਯਕੀਨ ਨੂੰ ਗੋਦੜੀ ਬਣਾਹੇ ਰਾਵਲ! (ਤੁਸੀ ਹੋਰਨਾਂ ਨੂੰ ਚੇਲੇ ਬਣਾਂਦੇ ਫਿਰਦੇ ਹੋ) ਆਪਣੇ ਪੰਜੇ, ਗਿਆਨ-ਇੰਦ੍ਰਿਆਂ ਨੂੰ ਵੱਸ ਵਿਚ ਕਰੋ, ਚੇਲੇ ਬਣਾਓ, ਆਪਣੇ ਮਨ ਨੂੰ ਡੰਡਾ ਬਣਾਓ (ਤੇ ਹੱਥ ਵਿਚ ਫੜੋਭਾਵ, ਕਾਬੂ ਕਰੋ)

    ਜੋਗ ਜੁਗਤਿ ਇਵ ਪਾਵਸਿਤਾ ਏਕੁ ਸਬਦੁ ਦੂਜਾ ਹੋਰੁ ਨਾਸਤਿ ਕੰਦ ਮੂਲਿ ਮਨੁ ਲਾਵਸਿਤਾ ਰਹਾਉ
    Like this, thou shalt find the way to true yoga. The Name alone is eternal. All else is perishable. Apply thy mind to this food of fruits and tubers. Pause. ( Note: no gimmicks, it is the purity of mind and its pursuit of Lord through Lord, Guru Nanak’s Yog)
    (ਹੇ ਰਾਵਲ!) ਤੂੰ ਗਾਜਰ ਮੂਲੀ ਆਦਿਕ ਖਾਣ ਵਿਚ ਮਨ ਜੋੜਦਾ ਫਿਰਦਾ ਹੈਂ, ਪਰ ਜੇ ਤੂੰ ਉਸ ਗੁਰ-ਸ਼ਬਦ ਵਿਚ ਮਨ ਜੋੜੇਂ (ਜਿਸ ਤੋਂ ਬਿਨਾ) ਕੋਈ ਹੋਰ (ਜੀਵਨ-ਰਾਹ ਵਿਖਾਣ ਦੇ ਸਮਰੱਥ) ਨਹੀਂ ਹੈ, ਤਾਂ ਤੂੰ ਇਸ ਤਰ੍ਹਾਂ ਜੋਗ (ਪ੍ਰਭੂ-ਚਰਨਾਂ ਵਿਚ ਜੁੜਨ) ਦਾ ਤਰੀਕਾ ਲੱਭ ਲਏਂਗਾਰਹਾਉ
    Guru ji actually questions the established discipline and attire along with the rituals attached to Yoga, then Guru inserts his views. We should follow only Guru’s views. Next Guru Vaak declares all yogis’s claims false, read on
    ਜਪਸਿ ਨਿਰੰਜਨੁ ਰਚਸਿ ਮਨਾ
    Japas niranjan racẖas manā.
    Meditate on the Immaculate Lord, and saturate your mind with Him. ( Guru’s advice)

    ਕਾਹੇ ਬੋਲਹਿ ਜੋਗੀ ਕਪਟੁ ਘਨਾ ਰਹਾਉ ( SGGS 156)
    Kāhe bolėh jogī kapat gẖanā. ||1|| rahā▫o.
    Why, O Yogi, do you make so many false and deceptive claims? ||1||Pause||( Yogi’s claims are declared false)


    TO BE CONTINUED
     
  4. pk70

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    The Last Part

    So what is Yog as per Guru Teachings? Answer is found in the following
    ਪੂਰੀ ਰਹੀ ਜਾ ਪੂਰੈ ਰਾਖੀ
    Pūrī rahī jā pūrai rākẖī.
    One's honor remains perfect, when the Perfect Lord preserves it.
    ਪਾਰਬ੍ਰਹਮ ਕੀ ਸਰਣਿ ਜਨ ਤਾਕੀ ਰਹਾਉ
    Pārbarahm kī saraṇ jan ṯākī. ||1|| rahā▫o.
    His servant takes to the Sanctuary of the Supreme Lord God. ||1||Pause||
    ਪੂਰਾ ਸੁਖੁ ਪੂਰਾ ਸੰਤੋਖੁ
    Pūrā sukẖ pūrā sanṯokẖ.
    Perfect is the peace; perfect is the contentment.(Result)
    ਪੂਰਾ ਤਪੁ ਪੂਰਨ ਰਾਜੁ ਜੋਗੁ (SGGS 188) ( This is it)
    That is another reason Satguru Nanak is called “Raj Yogi” in Sree Guru Granth Sahib Ji People are bringing all the stuff back to him he declared it nothing compared to living in Lord’s love by being totally imbued with HIM. So this Yog is learnt from the Guru only
    ਜੋਗਜੁਗਤਿ ਸੁਨਿ ਆਇਓ ਗੁਰ ਤੇ (SGGS 208)
    Jog juga sun ā▫i▫o gur e.
    I came to the Guru, to learn the Way of Yoga.
    ਮਃ 5
    How?
    ਦਸ ਬੈਰਾਗਨਿ ਆਗਿਆਕਾਰੀ ਤਬ ਨਿਰਮਲਜੋਗੀ ਥੀਏ
    as bairāgan āgi▫ākārī ab nirmal jogī thī▫e. ||2|| ਮਃ 5When the ten hermits become obedient to the Lord, then I became an immaculate Yogi. ||2||( When completely all senses are tuned to the Lord, note it down, not the physical exercises)


    And only these kinds of Gurmukh Yogis please Satguru Nanak
    ਨਿਰਭਉ ਜੋਗੀ ਨਿਰੰਜਨੁ ਧਿਆਵੈ
    Nirbẖa▫o jogī niranjan ḏẖi▫āvai.
    The Yogis meditate on the Fearless, Immaculate Lord.
    ਅਨਦਿਨੁ ਜਾਗੈ ਸਚਿ ਲਿਵ ਲਾਵੈ
    An▫ḏin jāgai sacẖ liv lāvai.
    Night and day, they remain awake and aware, embracing love for the True Lord.
    ਸੋ ਜੋਗੀ ਮੇਰੈ ਮਨਿ ਭਾਵੈ (SGGS 223)
    So jogī merai man bẖāvai. ||2||
    Those Yogis are pleasing to my mind. ||2||
    It is to follow Satguru Teachings that makes one a Yogi not the exercises, read on
    ਸਤਿਗੁਰੁ ਸੇਵੇ ਸੋਜੋਗੀ ਹੋਇ
    Sagur seve so jogī ho▫e.
    Those who serve the True Guru are the Yogis.
    ਮਃ 1
    Bhagat Kabir ji totally refuses to accept Yog as of any importance, as He realized the Lord but he never ever felt any need of so called yoga because it has anything to do with spiritual enlightenment.
    ਨਾ ਮੈਜੋਗਧਿਆਨ ਚਿਤੁ ਲਾਇਆ (SGGS 329)
    Nā mai jog ḏẖi▫ān ci lā▫i▫ā.
    I have not practiced Yoga, or focused my consciousness on meditation.
    ਭਗਤ ਕਬੀਰ ਜੀ
    So it is fair to say that Yoga in no way helps to obtain union with the Lord, it is the Guru Teachings through which followers are guided to get imbued with the Lord and that can bring miracles in spiritual life. Naam Simran is called the most vital and of importance in Sikhism ( sukhmani Sahib), nothing can be tagged to it. Just for some ones agenda to stimulate earnings and numbers of followers if it is used so it be but Gurbani doesn’t support it.



    All the same, doing Yoga exercises for the benefits of health is alright. Gurmat doesn’t prohibit to do any kind of physical exercises that are healthy for the body, a gift of the Lord. So Yoga as physical improvement is alright.





    G Singh
     
  5. pk70

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    More Guru Bachan that stress on love for the Lord only, look at the following Guru Vakas from Banis like “”Japji” Sidhgost”, “Dakhni Onkaar” and “Sukhmani.
    Sikhs should never let any one misguide them because Guru ji is crystal clear in his teachings about his “Panth” and should be aware what he wants from the followers.

    JAP JI
    ਮੁਹੌ ਕਿ ਬੋਲਣੁ ਬੋਲੀਐ ਜਿਤੁ ਸੁਣਿ ਧਰੇ ਪਿਆਰੁ
    Muhou kė bolaṇ bolī▫ai jiṯ suṇ ḏẖare pi▫ār.
    Which words should we utter with our mouths by hearing which, He may begin to bear us love?
    ਅੰਮ੍ਰਿਤ ਵੇਲਾ ਸਚੁ ਨਾਉ ਵਡਿਆਈ ਵੀਚਾਰੁ (SGGS 2)
    Amriṯ velā sacẖ nā▫o vadi▫ā▫ī vīcẖār.
    Early in the morning utter the True Name and reflect upon God's greatness.
    ਗਾਵੀਐ ਸੁਣੀਐ ਮਨਿ ਰਖੀਐ ਭਾਉ
    Gāvī▫ai suṇī▫ai man rakẖī▫ai bẖā▫o.
    With the Lord's love reposed in thy heart sing and hear His praises.

    ਦੁਖੁ ਪਰਹਰਿ ਸੁਖੁ ਘਰਿ ਲੈ ਜਾਇ
    Ḏukẖ parhar sukẖ gẖar lai jā▫e.
    Thus shalt thou shed pain and shalt take happiness to thy home.

    SIDHGOST
    ਕਿਆ ਭਵੀਐ ਸਚਿ ਸੂਚਾ ਹੋਇ
    Ki▫ā bẖavī▫ai sacẖ sūcẖā ho▫e.
    What is the good of wandering about? it is through the True Name, that the man is rendered pure.
    ਸਾਚ ਸਬਦ ਬਿਨੁ ਮੁਕਤਿ ਕੋਇ ਰਹਾਉ (SGGS 938)
    Sācẖ sabaḏ bin mukaṯ na ko▫e. ||1|| rahā▫o.
    Without the True Name, No one is emancipated.

    DAKHNI ONKAAR
    ਓਨਮ ਅਖਰ ਸੁਣਹੁ ਬੀਚਾਰੁ
    Onam akẖar suṇhu bīcẖār.
    Hear thou the account of the imperishable Lord, worthy of obeisance.
    ਓਨਮ ਅਖਰੁ ਤ੍ਰਿਭਵਣ ਸਾਰੁ
    Onam akẖar ṯaribẖavaṇ sār. ||1||
    The eternal Lord is the essence of the three world.

    ਸੁਣਿ ਪਾਡੇ ਕਿਆ ਲਿਖਹੁ ਜੰਜਾਲਾ
    Suṇ pāde ki▫ā likẖahu janjālā.
    Hear, O pandit, why write thou the worldly puzzles?

    ਲਿਖੁ ਰਾਮ ਨਾਮ ਗੁਰਮੁਖਿ ਗੋਪਾਲਾ ਰਹਾਉ (SGGS 930)
    Likẖ rām nām gurmukẖ gopālā. ||1|| rahā▫o.
    By Guru's grace, write thou only the Name of the Lord, the cherisher of the world. Pause.

    SUKHMANI
    ਸੁਖਮਨੀ ਸੁਖ ਅੰਮ੍ਰਿਤ ਪ੍ਰਭ ਨਾਮੁ
    Sukẖmanī sukẖ amriṯ parabẖ nām.
    In the Sukhmani is the joy raining nectarean Name of the Lord.

    ਭਗਤ ਜਨਾ ਕੈ ਮਨਿ ਬਿਸ੍ਰਾਮ ਰਹਾਉ (SGGS 262)
    Bẖagaṯ janā kai man bisrām. Rahā▫o.
    There is peace within the mind of Lord's slaves. Pause
     
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  6. spnadmin

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    pk70 Veer ji
    One of the first threads during my time at SPN to question whether yoga had any value for Sikhs was a thread that argued that Guru Nanak saw no value in yoga practices. (http://www.sikhism.us/gurmat-vichaar/15903-why-not-yoga-practices.html). My feeling is that a wholesale condemnation against yoga is wrong. There are places in Gurbani where yoga is mentioned in a positive way. The bhats praised Guru Ram Das as the master of Raj yoga. These shabads however have to be placed into context. I will post later on that connection.

    As I have been following your article, I felt a need to do some research on this topic and took a look at the history of yoga. Just on a hunch. What I found supports a basic concept of Gurbani, which you are explaining very well, that yoga is fixates on ritualized practices that have no value per Gurmat toward realization of God.

    The history of yoga actually should make Sikhs take a serious, second look at the Bani of the Gurus; the Gurus speak about yoga as useless to mukhti and perhaps a distraction from meditation on the Divine Name. Their Bani also describe how yoga can take us off the path. Here is the danger. Once off, it is hard to return for we may have only opportunity in this lifetime to find our way on the path of dharma.

    To be continued ;) The history of yoga in brief and the possibility that Guru Nanak understood that yoga had strayed.
     
  7. spnadmin

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    pk70 ji,

    Guru Fateh!
    This is the history of yoga in brief. I used Internet sources only to write my response to you. I do not have the expertise to critique their value as reliable sources. This is however the best I could find. And the sources were all from web sites dedicated to the fostering of yoga as a spiritual discipline.

    1. The origins of Yoga. There is no reliable archeological evidence to support the claim that yoga is as old as civilization. However stone seals dating to 3000 BC or BCE (The Vedic period) depict figures in Yoga poses. Scholars theorize that yoga of the Vedic period may have its roots in an earlier time when shamanism was practiced by the ancients. Shamanism in brief is the practice of contacting non-ordinary realities in order to find harmony with the forces of nature and the cosmos. The purpose of shamanism is to heal members of a community. The shaman acts as healer or mediator to bring the person who is unwell back into harmony with the forces of nature. This earliest shamanistic yoga was not self-oriented but community –oriented.

    2. The Vedic Period. The earliest scriptures outlining the principles of Brhaminism were written. Rishis or yogis (inheritors of the shamanistic tradition) taught the community how to live in harmony with nature (to align with the dharma of the cosmos). Again, yoga is focused on the well-being of the community. This is also the time when it is recorded that rishis live in seclusion in forests and practice renunciation and meditation. Rituals and ceremonies emerge that are believed to help people overcome the limitations of their ordinary consciousness of reality.

    3. The Pre-Classical period. This is the period when the Upanishads are written. The Upanishads describe a sacred vision of truth resulting from devotion to Brahman. There are three parts to this sacred vision as revealed in the scriptures: Brahman, Atman, and the connection between the Brahman and Atman. Then, around 500 BC or BCE (about 2000 years before the birth of Guru Nanak), and the Bhagavad-Gita is written. This Gita is considered the first Yoga scripture. However “yoga” of the Gita was not understood in the same sense as is used when discussing physical yoga. Yoga in the Gita means a joining or connecting, as a path to dharma. The message of the Gitas is one of the importance of opposing evil. The active principles are Bhakti or loving devotion, Jnana which is knowledge or contemplation, and Karma which is about selfless actions. Buddha who was teaching around this time includes meditation and physical postures in his teaching, but the spiritual purpose is also to be a person of compassion who uses meditation and yoga to overcome the limitations of ego

    4. The Classical Period. It is only in this later period, and continuing to modern times, that Asanas and Pranayam or the regulation of the breath is raised to the level of spiritual practice. The Yoga Sutra written by Patanjali at about 200 AD or CE lists the Eightfold path to enlightenment. This is the yoga that Guru Nanak encountered in his own lifetime and is the yoga that he questioned.


    • Yama, which means social restraints or ethical values;
    • Niyama, which is personal observance of purity, tolerance, and study;
    • Asanas or physical exercises;
    • Pranayama, which means breath control or regulation;
    • Pratyahara or sense withdrawal in preparation for Meditation;
    • Dhyana, which means Meditation; and
    • Samadhi, which means ecstasy.
    5. The Post-Classical Period. The story ends with the post classical period, a time when Swami Sivananda, a Malaysian doctor, began yoga schools in America and Europe. He modified the classical theory of Patanjali to state Five Principles of Yoga which are:


    • Savasana or proper relaxation;
    • Asanas or proper exercise;
    • Pranayama or proper breathing;
    • Proper diet; and
    • Dhyana or positive thinking and Meditation
    Note: Even the definition of terms such as pranayama and dhyana look strange from the perspective of Gurmat.

    The yoga of Swami Sivananda evolved from the thinking of Pantanjali. Patanjali, founder of the yoga of Guru Nanak's time, believed that matter (prakriti) and spirit (purusha) must be separated in order to purify the spirit. It is the yoga of Pantanjali that Guru Nanak called to question in a critical way. Yoga of the classical period (of Pantajali) was/is a total contradiction to the vedic and preclassical yogic beliefs that stressed the union of body and mind. (I looked at several Internet sources. This is the best one History of Yoga - A Complete Overview of the Yoga History, with the others basically in agreement with it.)

    It may be worth our effort to ask in depth and detail why Guru Nanak was critical of the yogic discipline of his time (Patanjali, later to become that of Sivananda). Forgive me. Why did the bhats praise Guru Ram Das as the master of Raj yoga? Did Guru Ram Das ji attain a yoga that unifed rather than divided?

    To be continued ;)
     
  8. pk70

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    Respected aad0002 Jio
    First of all, let me thank you for posting this useful information about origin of and diversion in Yoga. Now there are your two questions, which were actually answered in the article but let me address them again. Here are your questions

    The bhats praised Guru Ram Das as the master of Raj yoga. These shabads however have to be placed into context.
    It may be worth our effort to ask in depth and detail why Guru Nanak was critical of the yogic discipline of his time. Forgive me.

    To be continued [​IMG]Why did the bhats praise Guru Ram Das as the master of Raj yoga? Did Guru Ram Das ji attain a yoga that unifed rather than divided?(quote aad0002Ji)

    In Gurbani, Raj word stands for mastery or rule, Yog used in Gurbani, addresses two concepts at a time. First it is used to express union with the Lord and the second one is to give new meaning to it by rejecting prevailed claims loaded with this word. (The new meaning is to unite with the Lord through Nam Simran by going above duality and ego). Gurus are called, Raj Yogi’ it has nothing to do with the prevailed Yog-practice. Why? If the Master says that all other practices including Yoga are futile compared to NAM SIMRAN, obviously, the Master’s Yog is about uniting with the Lord through Nam Simran, not any physical practices. While living right in this Maya, unlike Yogis of those times who claimed to abandon it(though they kept starving for it), Guru obtained union with the Lord(That is the Yog to begin with), that also displays the mastery over all Yogis. Guru Nanak had that. When Bhatas are using “Raj Yogi” how it can be about so called Yoga when their Masters declared it as inferior to Nam Simran? Why Guru Master is attached with a practice he already ignored as futile one? People are habitual of picking a word and try to dismantle the whole religion, I have witnessed it right here on this site. To support what I have stated, a lot of Gurbani has been already quoted above in the article. Here are the following Guru Vakas, please read the first about vital Teaching of the Guru, and then the following Guru Vakas which will make the meaning of “Raj Yog” very clear as used by Bhatas for Guru Jian.
    ਗਉੜੀ ਮਹਲਾ ਰਸਨਾ ਜਪੀਐ ਏਕੁ ਨਾਮ ਈਹਾ ਸੁਖੁ ਆਨੰਦੁ ਘਨਾ ਆਗੈ ਜੀਅ ਕੈ ਸੰਗਿ ਕਾਮ ਰਹਾਉ ( That is the essence of Gurmat)
    Gauri 5th Guru. With thy tongue repeat the One Name, here it shall grant thee comfort and great joy and hereafter it shall be of avail into thy soul and keep its company. Pause.
    (In essence: Recite only the name of one Lord, it will bring a lot of peace (happiness) here and it will be useful you hereafter as well)
    (ਹੇ ਭਾਈ!) ਜੀਭ ਨਾਲ ਹਰਿ-ਨਾਮ ਜਪਦੇ ਰਹਿਣਾ ਚਾਹੀਦਾ ਹੈ। (ਜੇ ਹਰਿ-ਨਾਮ ਜਪਦੇ ਰਹੀਏ ਤਾਂ) ਇਸ ਲੋਕ ਵਿਚ (ਇਸ ਜੀਵਨ ਵਿਚ) ਬਹੁਤ ਸੁਖ-ਆਨੰਦ ਮਿਲਦਾ ਹੈ ਤੇ ਪਰਲੋਕ ਵਿਚ (ਇਹ ਹਰਿ-ਨਾਮ) ਜਿੰਦ ਦੇ ਕੰਮ ਆਉਂਦਾ ਹੈਰਹਾਉ
    How this Raj Yog comes? After reading first Guru Vaak, now read the next Guru Vaak because they are related with each other, it answers this question “how it is obtained, means union(yog) with the Lord”, as stated in the first one, Guru advises to recite Lord’s Name that brings peace here and here after, through it, ego is eliminated, through Guru it is obtained.
    ਤੇਰਾ ਅਹੰ ਰੋਗੁ ਤੂੰ ਗੁਰ ਪ੍ਰਸਾਦਿ ਕਰਿ ਰਾਜ ਜੋਗੁ (SGGS 211)
    Katī▫ai ṯerā ahaʼn rog. Ŧūʼn gur parsāḏ kar rāj jog. ||1||
    Thy ailment of ego shall be eradicated. By Guru's grace thou shalt enjoy secular and spiritual sovereignty.
    ( (ਹੇ ਭਾਈ! ਹਰਿ-ਨਾਮ ਦੀ ਬਰਕਤਿ ਨਾਲ) ਤੇਰਾ ਹਉਮੈ ਦਾ ਰੋਗ ਕੱਟਿਆ ਜਾ ਸਕਦਾ ਹੈ। (ਨਾਮ ਜਪ ਜਪ ਕੇ) ਗੁਰੂ ਦੀ ਕਿਰਪਾ ਨਾਲ ਤੂੰ ਗ੍ਰਿਹਸਤ ਦਾ ਸੁਖ ਭੀ ਲੈ ਸਕਦਾ ਹੈਂ, ਤੇ ਪ੍ਰਭੂ ਨਾਲ ਮਿਲਾਪ ਭੀ ਪ੍ਰਾਪਤ ਕਰ ਸਕਦਾ ਹੈਂ
    (Note: The above actual whole Shabad deals with Nam Simran in context of other claims in spiritual pursuit, the following one, states that the duality and ego need to be ended to have spiritual sovereignty not the physical Yoga
    ਐਸਾ ਕੋਇ ਜਿ ਦੁਬਿਧਾ ਮਾਰਿ ਗਵਾਵੈ ਇਸਹਿ ਮਾਰਿ ਰਾਜ ਜੋਗੁ ਕਮਾਵੈ ਰਹਾਉ (SGGS 237)
    Rare is such a person, who kills and casts off his duality. Killing it, he enjoys the union of the King. Pause.
    ਕੋਈ ਵਿਰਲਾ ਹੀ ਐਹੋ ਜੇਹਾ ਪੁਰਸ਼ ਹੈ, ਜੋ ਆਪਣੇ ਦਵੈਤ ਭਾਵ ਨੂੰ ਮਾਰ ਕੇ ਪਰੇ ਸੁਟ ਪਾਉਂਦਾ ਹੈ ਨੂੰ ਮਾਰ ਕੇ ਉਹ ਪਾਤਸ਼ਾਹ ਦੇ ਮਿਲਾਪ ਨੂੰ ਮਾਣਦਾ ਹੈ ਠਹਿਰਾਉ
    Guru Nanak criticizes Yoga because it is a physical show off that can attract people and it is very much possible to exploit them. In Nam Simran, one has to go there to experience, who do, they totally become unique and worldly miracle -claims have no place in them. After having said that, still there are those who give “NAAM”
    I wonder!
     
  9. spnadmin

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    I want to remind all who read and those who post in this thread that the thread itself is located in the gurmat vichaar section of SPN. Gurmat vichaar means understanding of the Wisdom of the Guru. The term gurmat vichaar, since the reign of Maharaja Ranjit Singh, has referred to the process by which the Scripture of Sri Guru Granth Sahib Maharja is understood to represent the doctrine of belief for the Sikh people. Therefore discussion of Sri Guru Granth Sahib is traditionally very tightly aligned with the scriptural text of the Gurus and the commentary of Bhai Gurdas. In other words, what was the Gurus' gurmata, what was their intention? Can our understanding be supported by a textual analysis of the Granth itself? Please do not introduce elements that are unrelated to gurmat, or that make light of gurmat, because that is in essence making light of the intentions of the Gurus. It is making light of the Guru itself. Thank you. aad0002 :)
     
  10. spnadmin

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    Guru Nanak was critical of the yogic discipline of his time (Patanjali, later to become that of Sivananda). Investigate Gurbani and find that Gurbani has both the diagnosis and the cure.

    Respected pk70 ji describes it this way.

    Guru Nanak criticizes Yoga because it is a physical show off that can attract people and it is very much possible to exploit them. In Nam Simran, one has to go there to experience, who do, they totally become unique and worldly miracle -claims have no place in them. After having said that, still there are those who give “NAAM”
    I wonder!


    The Diagnosis -- What was wrong?

    What did Guru Nanak see wrong with the yoga of his time? There was too much focus on outward show – the physical practices were raised to the same level of importance as dhyanna. Body was divided from spirit.

    Ang556

    ਤਿਸੁ ਜੋਗੀ ਕੀ ਨਗਰੀ ਸਭੁ ਕੋ ਵਸੈ ਭੇਖੀ ਜੋਗੁ ਨ ਹੋਇ ॥
    this jogee kee nagaree sabh ko vasai bhaekhee jog n hoe ||
    In the body-village of that Yogi are all blessings; this Yoga is not obtained by outward show.


    Guru Nanak taught that the practices of yoga are no different from the practice of eating, and the eating of a pleasure-seeker and the practice of a yogi were equally driven by obsessions of the mind and compulsions of the body.

    Ang730

    ਜੋਗੀ ਹੋਵੈ ਜੋਗਵੈ ਭੋਗੀ ਹੋਵੈ ਖਾਇ ॥
    jogee hovai jogavai bhogee hovai khaae ||
    The Yogi practices yoga, and the pleasure-seeker practices eating.


    Sant Kabir notes that yogis shave their heads, chant mantras, but they are bound up in the chains of their practices. They do not find peace in any of this. This is echoed by Guru Arjan Dev.

    Ang98

    ਨਿਵਲੀ ਕਰਮ ਆਸਨ ਚਉਰਾਸੀਹ ਇਨ ਮਹਿ ਸਾਂਤਿ ਨ ਆਵੈ ਜੀਉ ॥੨॥
    nivalee karam aasan chouraaseeh ein mehi saanth n aavai jeeo ||2||
    They perform the inner cleansing practice with water and adopt the eighty-four Yogic postures; but still, they find no peace in any of these. ||2||


    The Cure - A Better Sadhana

    Guru Nanak noted how to be a true yogi. Who contemplate jugath the eternal path of dharma that binds us to truth and virtue are yogis.

    Ang223 Line 9

    ਐਸਾ ਜੋਗੀ ਜੁਗਤਿ ਬੀਚਾਰੈ ॥
    aisaa jogee jugath beechaarai ||
    Those who contemplate the Way are Yogis.


    True yogis are those who see the interconnectedness of all creation are yogis, as they conquer their egos and with that find connection with everyone.

    Ang 6

    ਆਈ ਪੰਥੀ ਸਗਲ ਜਮਾਤੀ ਮਨਿ ਜੀਤੈ ਜਗੁ ਜੀਤੁ ॥
    aaee panthhee sagal jamaathee man jeethai jag jeeth ||
    See the brotherhood of all mankind as the highest order of Yogis; conquer your own mind, and conquer the world.


    Those who focus upon Shabad instead of the play yogi’s horn (this is a reference to the horn played by various orders of Yogis) are true yogis. They are the ones who receive the darshan of the SatGuru. Guru Nanak is talking about the naad or sound current of the shabad. Those who contemplate the shabadGuru are the ones who attain the vision of the SatGuru.

    Ang351

    ਬੀਣਾ ਸਬਦੁ ਵਜਾਵੈ ਜੋਗੀ ਦਰਸਨਿ ਰੂਪਿ ਅਪਾਰਾ ॥
    beenaa sabadh vajaavai jogee dharasan roop apaaraa ||
    The Yogi who plays on the instrument of the Shabad gains the Blessed Vision of the Infinitely Beautiful Lord.


    The ancient scriptures -- all the sources of knowledge about the cosmos and creation revealed and handed down by the ancients shape and tone the intellect, but they do not open the intellect up to awareness. Therefore Guru Ram Das says,

    Ang 368

    ਜੋਗੀ ਹਰਿ ਦੇਹੁ ਮਤੀ ਉਪਦੇਸੁ ॥
    jogee har dhaehu mathee oupadhaes ||
    O Yogi, give your intellect the Teachings of the Lord.


    And Guru Nanak says, He is a yogi who understands the way of dharma

    Ang 662

    ਸੋ ਜੋਗੀ ਜੋ ਜੁਗਤਿ ਪਛਾਣੈ ॥
    so jogee jo jugath pashhaanai ||
    He alone is a Yogi, who understands the Way.


    He is a yogi who looks at all with a single eye – which means with the understanding that has no duality of perspective, that gold and dust are the same, that high and low caste are the same, in other words, with detachment, without emotionality, without bias or preference.

    ਏਕ ਦ੍ਰਿਸਟਿ ਕਰਿ ਸਮਸਰਿ ਜਾਣੈ ਜੋਗੀ ਕਹੀਐ ਸੋਈ ॥੧॥ ਰਹਾਉ ॥
    eaek dhrisatt kar samasar jaanai jogee keheeai soee ||1|| rehaao ||
    One who looks upon all with a single eye, and knows them to be one and the same - he alone is known as a Yogi. ||1||Pause||

    ਏਕ ਦ੍ਰਿਸਟਿ ਕਰਿ ਸਮਸਰਿ ਜਾਣੈ ਜੋਗੀ ਕਹੀਐ ਸੋਈ ॥੧॥ ਰਹਾਉ ॥
    eaek dhrisatt kar samasar jaanai jogee keheeai soee ||1|| rehaao ||
    One who looks upon all with a single eye, and knows them to be one and the same - he alone is known as a Yogi. ||1||Pause||


    The way of a yogi should be the discipline of truth, contentment, and the feast should be of the name of truth, the Sat Nam. The practice of the yogi should be found in the support and shelter of meditation.

    Ang 908

    ਸਤੁ ਸੰਤੋਖੁ ਪਤੁ ਕਰਿ ਝੋਲੀ ਜੋਗੀ ਅੰਮ੍ਰਿਤ ਨਾਮੁ ਭੁਗਤਿ ਪਾਈ ॥
    sath santhokh path kar jholee jogee anmrith naam bhugath paaee ||
    Make truth and contentment your plate and pouch, Yogi; take the Ambrosial Naam as your food.


    ਧਿਆਨ ਕਾ ਕਰਿ ਡੰਡਾ ਜੋਗੀ ਸਿੰਙੀ ਸੁਰਤਿ ਵਜਾਈ ॥੨॥
    dhhiaan kaa kar ddanddaa jogee sinn(g)ee surath vajaaee ||2||
    Make meditation your walking stick, Yogi, and make higher consciousness the horn you blow. ||2||


    Guru Nanak is saying give up the physical yoga, the aasana of postures, and make a s table mind the posture one sits in. In other parts of Gurbani Guruji says sit in the home of your own mind.

    ਮਨੁ ਦ੍ਰਿੜੁ ਕਰਿ ਆਸਣਿ ਬੈਸੁ ਜੋਗੀ ਤਾ ਤੇਰੀ ਕਲਪਣਾ ਜਾਈ ॥
    man dhrirr kar aasan bais jogee thaa thaeree kalapanaa jaaee ||
    Make your stable mind the Yogic posture you sit in, Yogi, and then you shall be rid of your tormenting desires.


    Do not wander about as a mendicant, making a show of poverty. Don’t go wandering about playing musical instruments. Instead realize that The Divine is in your own lap – find your nourishment close to your own heart.

    ਕਾਇਆ ਨਗਰੀ ਮਹਿ ਮੰਗਣਿ ਚੜਹਿ ਜੋਗੀ ਤਾ ਨਾਮੁ ਪਲੈ ਪਾਈ ॥੩॥
    kaaeiaa nagaree mehi mangan charrehi jogee thaa naam palai paaee ||3||
    Go begging in the village of the body, Yogi, and then, you shall obtain the Naam in your lap. ||3||


    ਇਤੁ ਕਿੰਗੁਰੀ ਧਿਆਨੁ ਨ ਲਾਗੈ ਜੋਗੀ ਨਾ ਸਚੁ ਪਲੈ ਪਾਇ ॥
    eith kinguree dhhiaan n laagai jogee naa sach palai paae ||
    This harp does not center you in meditation, Yogi, nor does it bring the True Name into your lap.


    ਇਤੁ ਕਿੰਗੁਰੀ ਸਾਂਤਿ ਨ ਆਵੈ ਜੋਗੀ ਅਭਿਮਾਨੁ ਨ ਵਿਚਹੁ ਜਾਇ ॥੪॥
    eith kinguree saanth n aavai jogee abhimaan n vichahu jaae ||4||
    This harp does not bring you peace, Yogi, nor eliminate egotism from within you. ||4||
     
  11. Sinister

    Sinister
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    oh. whoops,

    isnt God considered 'the' Yogi?

    har aapay jogee dandaaDhaaree.
    har aapay rav rahi-aa banvaaree. har aapay tap taapai laa-ay taaree. pg 165 of SGGS

    what does this mean?

    or taken from the Dasam Granth
    'Khharti Ka Poot Hon, Baahman Ko Nahey, Kaiy Tapp Aavat Hon Jo Karon'

    according to this Tapa is not really "reccomended"...can someone put this in some context?
     
  12. Astroboy

    Astroboy Malaysia
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    ਨਾਮ ਤੇਰੇ ਕੀ ਜੋਤਿ ਲਗਾਈ (Previously namjap)
    Writer SPNer Contributor

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    ਮਾਥੇ ਤਿਲਕੁ ਹਥਿ ਮਾਲਾ ਬਾਨਾਂ
    माथे तिलकु हथि माला बानां ॥
    Māthe ṯilak hath mālā bānāʼn.
    Some apply ceremonial marks to their foreheads, hold malas in their hands, and wear religious robes.

    ਲੋਗਨ ਰਾਮੁ ਖਿਲਉਨਾ ਜਾਨਾਂ ॥੧॥
    लोगन रामु खिलउना जानां ॥१॥
    Logan rām kẖil▫a▫unā jānāʼn. ||1||
    Some people think that the Lord is a play-thing. ||1|| (Page 1158)

    This material world is the manifestation of God's material energy called Maya.
    Another name for Maya is illusion or "that which is not".
    It clings to this material world like a serpent.
    Because of the mind's attachment to this Maya, one becomes extrovert, selfish,
    greedy, envy, superstitious and doubt-ridden. Consequently, he does not get
    to Realize his True Nature, which is Pure Consciousness.
    On account of such deluded state, man begins to believe that
    he can attain God by merely going for pilgrimage, parrot-like reciting
    or memorizing of scriptures, keeping uncut hair, shaving head,
    keeping Jataas or matted hair, wearing a Dhotee (loincloth) in certain style,
    wearing a special short, hanging a sacred thread or a sword or a dagger on to the material body,
    drinking a sweetened liquid called Amrit or Charnaamrit, wearing a rosary around the neck,
    wearing rings, covering head with piece of a cloth or wearing a headgear, putting a mark on the forehead
    and other parts of the body, wearing peculiar religious dress, performing Nitnem or five Namaaj,
    attending sermons at organized religious places, keeping Akhand-Paath of scriptures (uninterrupted reading),
    hiring Raagees or preachers to perform in one's house, sacrificing innocent animals in the name of religion and God,
    renouncing the world, wandering in jungles and mountains, living in caves or secluded places, observing fasts,
    abandoning family-life, keeping mum, performing rituals for material gains, praying for mundane objects,
    becoming a religious fanatic, serving or following swindlers
    in religious garbs (Saints, Bhais, Raagees, Baabaas, Gurus, Parchaaraks, Yogis, Swamis, and so on),
    thinking oneself religiously better than others, keeping and maintaining the illusion that one can hide
    his sinful actions from God, hating and killing people in the name of religion and God, applying ashes
    to the body and torturing it, using religion for gaining name or fame, calling oneself a saint or Bhagwaan,
    cheating and stealing on the name of religion, wandering naked, covering mouth with a piece of a white cloth,
    performing magic like tricks to impress upon unsuspecting people, performing meditation or
    Jap
    and Tap like a heron does, bathing in specific ponds or rivers, giving charity or donations, building temples,
    taking initiation, baptizing, performing circumcision the list goes on and on.



    ਕਾਹੂ ਜੁਗਤਿ ਕਿਤੈ ਪਾਈਐ ਧਰਮਿ
    काहू जुगति कितै न पाईऐ धरमि ॥
    Kāhū jugaṯ kiṯai na pā▫ī▫ai ḏẖaram.
    It cannot be obtained by any religious rituals. (Page 274)



    http://www.gurbani.org/articles/webart15.htm
     
  13. pk70

    pk70
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    oh. whoops,

    isnt God considered 'the' Yogi?

    har aapay jogee dandaaDhaaree.
    har aapay rav rahi-aa banvaaree. har aapay tap taapai laa-ay taaree. pg 165 of SGGS

    what does this mean?(quote Sinister Ji)
    Sinister ji, Fourth Nanak,in the quoted Shabad(complete is given below), is expressing-Nirgun and Sargun) of the Lord, the Shabad doesn’t end up to Yogi only as you look at it. While expressing His Sroop, Guru ji starts from Yogi and endss it with the fisherman and his boat.It means He permeates in all and all over. In the thread, His Sargun Sroop’s”Yog practice” is addressed.
    Here is the complete Shabad
    ਗਉੜੀ ਗੁਆਰੇਰੀ ਮਹਲਾ ਹਰਿ ਆਪੇ ਜੋਗੀ ਡੰਡਾਧਾਰੀ ਹਰਿ ਆਪੇ ਰਵਿ ਰਹਿਆ ਬਨਵਾਰੀ ਹਰਿ ਆਪੇ ਤਪੁ ਤਾਪੈ ਲਾਇ ਤਾਰੀ
    Gauri Gaureri. 4th Guru. God Himself is the yogi, Staff-holder. God the gardener of the world-forest, Himself is pervading everywhere. God Himself practises penance and assumes contemplative mood.
    ਹੱਥਵਿਚ ਡੰਡਾ ਰੱਖਣ ਵਾਲਾ ਜੋਗੀ ਭੀ ਪਰਮਾਤਮਾ ਆਪ ਹੀ ਹੈ ਕਿਉਂਕਿ ਉਹ ਹਰੀ-ਪਰਮਾਤਮਾ ਆਪ ਹੀ (ਹਰ ਥਾਂ) ਵਿਆਪਕ ਹੋ ਰਿਹਾ ਹੈ (ਤਪੀਆਂ ਵਿਚ ਵਿਆਪਕ ਹੋ ਕੇ) ਹਰੀ ਆਪ ਹੀ ਤਾੜੀ ਲਾ ਕੇਤਪ-ਸਾਧਨ ਕਰ ਰਿਹਾ ਹੈ

    ਐਸਾ ਮੇਰਾ ਰਾਮੁ ਰਹਿਆ ਭਰਪੂਰਿ ਨਿਕਟਿ ਵਸੈ ਨਾਹੀ ਹਰਿ ਦੂਰਿ ਰਹਾਉ
    Such is my Lord, who is fully filling all the places. God abides near at hand. He is not far off. pause.
    (ਹੇਭਾਈ!) ਮੇਰਾ ਰਾਮ ਇਹੋ ਜਿਹਾ ਹੈ ਕਿ ਉਹ ਹਰ ਥਾਂ ਮੌਜੂਦ ਹੈਉਹ (ਹਰੇਕ ਜੀਵ ਦੇ) ਨੇੜੇਵੱਸਦਾ ਹੈ (ਕਿਸੇ ਭੀ ਥਾਂ ਤੋਂ) ਉਹ ਹਰੀ ਦੂਰ ਨਹੀਂ ਹੈਰਹਾਉ
    ਹਰਿ ਆਪੇ ਸਬਦੁ ਸੁਰਤਿ ਧੁਨਿ ਆਪੇ ਹਰਿ ਆਪੇ ਵੇਖੈ ਵਿਗਸੈ ਆਪੇ ਹਰਿ ਆਪਿ ਜਪਾਇ ਆਪੇ ਹਰਿ ਜਾਪੇ
    God Himself is the Word and Himself the understanding, which is tuned to its music. God Himself beholds and He Himself blooms forth. God Himself recites the Word and He Himself causes others to recite it.
    ਪਰਮਾਤਮਾਆਪ ਹੀ ਸ਼ਬਦ ਹੈ ਆਪ ਹੀ ਸੁਰਤਿ ਹੈ ਆਪ ਹੀ ਲਗਨ ਹੈਪਰਮਾਤਮਾ ਆਪ ਹੀ (ਸਭ ਜੀਵਾਂ ਵਿਚਬੈਠਾ ਇਹ ਜਗਤ-ਤਮਾਸ਼ਾ) ਵੇਖ ਰਿਹਾ ਹੈ (ਤੇ, ਆਪ ਹੀ ਇਹ ਤਮਾਸ਼ਾ ਵੇਖ ਕੇ) ਖ਼ੁਸ਼ ਹੋ ਰਿਹਾਹੈਪਰਮਾਤਮਾ ਆਪ ਹੀ (ਸਭ ਵਿਚ ਬੈਠ ਕੇ ਆਪਣਾ ਨਾਮ) ਜਪ ਰਿਹਾ ਹੈ

    ਹਰਿ ਆਪੇ ਸਾਰਿੰਗ ਅੰਮ੍ਰਿਤਧਾਰਾ ਹਰਿ ਅੰਮ੍ਰਿਤੁ ਆਪਿ ਪੀਆਵਣਹਾਰਾ ਹਰਿ ਆਪਿ ਕਰੇ ਆਪੇ ਨਿਸਤਾਰਾ
    God Himself is the pied-cuckoo and Himself the torrential rain of Name-Nectar. God Himself is the draught-giver of the Name-Nectar. God Himself does everything, and Himself emancipates the mortals.
    ਪਰਮਾਤਮਾਆਪ ਹੀ ਪਪੀਹਾ ਹੈ (ਤੇ ਆਪ ਹੀ ਉਸ ਪਪੀਹੇ ਵਾਸਤੇ) ਵਰਖਾ ਦੀ ਧਾਰ ਹੈਪਰਮਾਤਮਾ ਆਪ ਹੀਆਤਮਕ ਜੀਵਨ ਦੇਣ ਵਾਲਾ ਨਾਮ-ਰਸ ਹੈ, ਤੇ ਆਪ ਹੀ ਉਹ (ਜੀਵਾਂ ਨੂੰ ਅੰਮ੍ਰਿਤ) ਪਿਲਾਣਵਾਲਾ ਹੈਪ੍ਰਭੂ ਆਪ ਹੀ (ਜਗਤ ਦੇ ਜੀਵਾਂ ਨੂੰ) ਪੈਦਾ ਕਰਦਾ ਹੈ ਤੇ ਆਪ ਹੀ (ਜੀਵਾਂਨੂੰ ਸੰਸਾਰ-ਸਮੁੰਦਰ ਤੋਂ) ਪਾਰ ਲੰਘਾਂਦਾ ਹੈ

    ਹਰਿ ਆਪੇ ਬੇੜੀ ਤੁਲਹਾ ਤਾਰਾ ਹਰਿ ਆਪੇ ਗੁਰਮਤੀ ਨਿਸਤਾਰਾ ਹਰਿ ਆਪੇ ਨਾਨਕ ਪਾਵੈ ਪਾਰਾ ੪੪
    God Himself is the boat, the raft and the boatman. through Guru's instruction, God Himself delivers the mortals. O Nanak, God Himself ferries men across the world-ocean.
    ਪਰਮਾਤਮਾਆਪ (ਜੀਵਾਂ ਦੇ ਸੰਸਾਰ-ਸਮੁੰਦਰ ਤੋਂ ਪਾਰ ਲੰਘਣ ਲਈ) ਬੇੜੀ ਹੈ ਤੁਲਹਾ ਹੈ, ਤੇ ਆਪ ਹੀਪਾਰ ਲੰਘਾਣ ਵਾਲਾ ਹੈਪ੍ਰਭੂ ਆਪ ਹੀ ਗੁਰੂ ਦੀ ਮਤਿ ਤੇ ਤੋਰ ਕੇ ਵਿਕਾਰਾਂ ਤੋਂ ਬਚਾਂਦਾਹੈਹੇ ਨਾਨਕ! ਪਰਮਾਤਮਾ ਆਪ ਹੀ ਸੰਸਾਰ-ਸਮੁੰਦਰ ਤੋਂ ਪਾਰ ਲੰਘਾਂਦਾ ਹੈ੪੪ਨੋਟ: ਗਉੜੀ ਗੁਆਰੇਰੀ ਮ: ੪ = ੬ ਸ਼ਬਦਗਉੜੀ ਮ: ੧ = ੨੦ ਸ਼ਬਦਗਉੜੀ ਮ: ੩ = ੧੮ ਸ਼ਬਦਕੁੱਲ ਜੋੜ = ੪੪

    or taken from the Dasam Granth
    'Khharti Ka Poot Hon, Baahman Ko Nahey, Kaiy Tapp Aavat Hon Jo Karon'

    according to this Tapa is not really "reccomended"...can someone put this in some context?
    I do not comment on Dasam Granth.
    Note; I enjoyed your previous comment, still a smile is on my face.
     
  14. pk70

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  15. spnadmin

    spnadmin United States
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    pk70 ji

    Thank you for expanding on the meaning of the tuks. The thread has been a useful learning experience for me. I have always enjoyed yoga but never thought it was a way to discovery of the Sat Nam, and it bothers me tremendously when people practice various aasanas while chanting extremely spiritual verses from Guruji. My reaction is always to leave others alone and move over to give them room to follow what they believe. However the Sri Guru Granth Sahib has painted a picture that is hard to misread.
     
  16. spnadmin

    spnadmin United States
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    Yes -- The Lord Himself is the Yogi as described by Sri Guru Ram Das on Ang 165. Here is one of several shabads that answer the first part of your question


    ਹਰਿ ਆਪੇ ਜੋਗੀ ਡੰਡਾਧਾਰੀ ॥
    har aapae jogee ddanddaadhhaaree ||
    The Lord Himself is the Yogi, who wields the staff of authority.

    ਹਰਿ ਆਪੇ ਰਵਿ ਰਹਿਆ ਬਨਵਾਰੀ ॥ਹਰਿ ਆਪੇ ਤਪੁ ਤਾਪੈ ਲਾਇ ਤਾਰੀ ॥੧॥
    har aapae rav rehiaa banavaaree || har aapae thap thaapai laae thaaree ||1||
    The Lord Himself practices tapa - intense self-disciplined meditation; He is deeply absorbed in His primal trance. ||1||

    ਐਸਾ ਮੇਰਾ ਰਾਮੁ ਰਹਿਆ ਭਰਪੂਰਿ ॥
    aisaa maeraa raam rehiaa bharapoor ||
    Such is my Lord, who is all-pervading everywhere.

    ਨਿਕਟਿ ਵਸੈ ਨਾਹੀ ਹਰਿ ਦੂਰਿ ॥੧॥ ਰਹਾਉ ॥
    nikatt vasai naahee har dhoor ||1|| rehaao ||
    He dwells near at hand - the Lord is not far away. ||1||Pause||

    ਹਰਿ ਆਪੇ ਸਬਦੁ ਸੁਰਤਿ ਧੁਨਿ ਆਪੇ ॥
    har aapae sabadh surath dhhun aapae ||
    The Lord Himself is the Word of the Shabad. He Himself is the awareness, attuned to its music.

    ਹਰਿ ਆਪੇ ਵੇਖੈ ਵਿਗਸੈ ਆਪੇ ॥
    har aapae vaekhai vigasai aapae ||
    The Lord Himself beholds, and He Himself blossoms forth.

    ਹਰਿ ਆਪਿ ਜਪਾਇ ਆਪੇ ਹਰਿ ਜਾਪੇ ॥੨॥
    har aap japaae aapae har jaapae ||2||
    The Lord Himself chants, and the Lord Himself inspires others to chant. ||2|
    |

    It means that one need look nowhere other than the Lord (be a Gurmukh and turn your face to the Lord and away from distractions) -- Look to the Lord to find the Lord.

    The last line -- ਹਰਿ ਆਪਿ ਜਪਾਇ ਆਪੇ ਹਰਿ ਜਾਪੇ ॥੨॥ har aap japaae aapae har jaapae ||2||
    The Lord Himself chants, and the Lord Himself inspires others to chant. ||2|
    |

    Listen to His Chant - the Shabad of the Guru, the ShabadGuru, the Sound Current of the Shabad. A few lines earlier it says, ਹਰਿ ਆਪੇ ਸਬਦੁ ਸੁਰਤਿ ਧੁਨਿ ਆਪੇ ॥
    har aapae sabadh surath dhhun aapae || The Lord Himself is the Word of the Shabad. He Himself is the awareness, attuned to its music.


    This is why one does well to lilsten to his Shabad, be attuned to His music , and open oneself to His inspiration to chant his music.

    The shabad basically confrims the ideas posted earlier -- There is no need to look outward at 8 levels or 5 levels of yoga or 12 yoga disciplines (matts) to find the Divine Name. And the practice is also booby-trapped. There is the possibility of falling into the ego of false-spirituality which can take a person off the path of dharma permanentlly.


    As to the question of or taken from the Dasam Granth
    'Khharti Ka Poot Hon, Baahman Ko Nahey, Kaiy Tapp Aavat Hon Jo Karon

    Sinister ji, you are using an non-standard transliteration scheme. Often times Punjabi speakers spell the Old Punjabi the way it sounds to them and the result is not searchable on search engines. So without the Gurmukhi or the panna for this tuk it has been difficult to find the shabad. Or you could give me a more standard transliteration. For example, do you mean by "Khharti" the word "Kartee" ? Or for "Kaly" do you mean "Kalee? Or for "tapp" do you mean "taap"? The only word that comes up on the engine from the tuk you quoted is "poot" and the tuk that you give is not associated with "poot" Could you mean Putanna in stead of "poot hon" ? Need the Gurmukhi minimally.

    In Dasam Granth, a very interesting perspective on yoga surfaces that is even more critical in its view than found in Guru Granth. In Dasam Granth the practice of yoga is almost always associated with individuals who frequent cemetaries, cremation grounds, and battlefields strewn with dead warriors. In a metaphoric sense, they abide with ghoulish creatures who feed on the blood of dead warriors, feed on suffering. In other words, they are social and spiritual parasites. Please think about the meaning of this in historical context. I don't want to say anything in judgement today. Sri Guru Gobind Singh ji using powerful metaphors to keep his Sikhs close to the central messages of the Shabad Guru, painted images of yogis as souls who were truly lost. The image of the yogi/yogan in Dasam Granth is a topic of its own IMHO. :wink:
     
  17. spnadmin

    spnadmin United States
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    From panna 42, What Guru Gobind Singh has to say...Very clear

    ਕਹਾ ਭਯੋ ਜੋ ਦੋਉ ਲੋਚਨ ਮੂੰਦ ਕੈ ਬੈਠਿ ਰਹਿਓ ਬਕ ਧਿਆਨ ਲਗਾਇਓ ॥
    कहा भयो जो दोउ लोचन मूंद कै बैठि रहिओ बक धिआन लगाइओ ॥
    Of what use it is if one sits and meditates like a crane with his eyes closed.

    ਨ੍ਹਾਤ ਫਿਰਿਓ ਲੀਏ ਸਾਤ ਸਮੁਦ੍ਰਨਿ ਲੋਕ ਗਯੋ ਪਰਲੋਕ ਗਵਾਇਓ ॥
    न्हात फिरिओ लीए सात समुद्रनि लोक गयो परलोक गवाइओ ॥
    If he takes bath at holy places upto the seventh sea, he loses this world and also the next world.


    ਬਾਸ ਕੀਓ ਬਿਖਿਆਨ ਸੋ ਬੈਠ ਕੈ ਐਸੇ ਹੀ ਐਸੇ ਸੁ ਬੈਸ ਬਿਤਾਇਓ ॥
    बास कीओ बिखिआन सो बैठ कै ऐसे ही ऐसे सु बैस बिताइओ ॥
    He spends his life in such performing evil actions and wastes his life in such pursuits.

    ਸਾਚੁ ਕਹੋਂ ਸੁਨ ਲੇਹੁ ਸਭੈ ਜਿਨ ਪ੍ਰੇਮ ਕੀਓ ਤਿਨ ਹੀ ਪ੍ਰਭ ਪਾਇਓ ॥੯॥੨੯॥
    साचु कहों सुन लेहु सभै जिन प्रेम कीओ तिन ही प्रभ पाइओ ॥९॥२९॥
    I speak Truth, all should turn their ears towards it: he, who is absorbed in True Love, he would realize the Lord. 9.29.

    ਕਾਹੂ ਲੈ ਪਾਹਨ ਪੂਜ ਧਰਯੋ ਸਿਰ ਕਾਹੂ ਲੈ ਲਿੰਗ ਗਰੇ ਲਟਕਾਇਓ ॥
    काहू लै पाहन पूज धरयो सिर काहू लै लिंग गरे लटकाइओ ॥
    Someone worshipped stone and placed it on his head. Someone hung the phallus (lingam) from his neck.

    ਕਾਹੂ ਲਖਿਓ ਹਰਿ ਅਵਾਚੀ ਦਿਸਾ ਮਹਿ ਕਾਹੂ ਪਛਾਹ ਕੋ ਸੀਸੁ ਨਿਵਾਇਓ ॥
    काहू लखिओ हरि अवाची दिसा महि काहू पछाह को सीसु निवाइओ ॥
    Someone visualized God in the South and someone bowed his head towards the West.

    ਕੋਉ ਬੁਤਾਨ ਕੋ ਪੂਜਤ ਹੈ ਪਸੁ ਕੋਉ ਮ੍ਰਿਤਾਨ ਕੋ ਪੂਜਨ ਧਾਇਓ ॥
    कोउ बुतान को पूजत है पसु कोउ म्रितान को पूजन धाइओ ॥
    Some fool worships the idols and someone goes to worship the dead.

    ਕੂਰ ਕ੍ਰਿਆ ਉਰਿਝਓ ਸਭ ਹੀ ਜਗ ਸ੍ਰੀ ਭਗਵਾਨ ਕੋ ਭੇਦੁ ਨ ਪਾਇਓ ॥੧੦॥੩੦॥
    कूर क्रिआ उरिझओ सभ ही जग स्री भगवान को भेदु न पाइओ ॥१०॥३०॥
    The whole world is entangled in false rituals and has not known the secret of Lord-God 10.30.
     
  18. pk70

    pk70
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    Aad Jio, thanks again for expressing clearly described truth (in response to sinister ji’s post), it aligns with Sree Guru Granth Sahib Ji. Sangat ji, enjoy the following a simple but vital Guru bachan
    Love of Lord and dealing with the world
    . ਆਸਾ ਮਹਲਾ ਸਾਚਿ ਨਾਮਿ ਮੇਰਾ ਮਨੁ ਲਾਗਾ ਲੋਗਨ ਸਿਉ ਮੇਰਾ ਠਾਠਾ ਬਾਗਾ
    Āsā mėhlā 5. Sācẖ nām merā man lāgā. Logan si▫o merā ṯẖāṯẖā bāgā. ||1||
    Asa 5th Guru. With the True Name, my soul is attached. With people I have but artificial dealing.
    (ਹੇ ਭਾਈ!) ਮੇਰਾ ਮਨ ਸਦਾ ਕਾਇਮ ਰਹਿਣ ਵਾਲੇ ਪਰਮਾਤਮਾ ਦੇ ਨਾਮ ਵਿਚ (ਸਦਾ) ਜੁੜਿਆ ਰਹਿੰਦਾ ਹੈ, ਦੁਨੀਆ ਦੇ ਲੋਕਾਂ ਨਾਲ ਮੇਰਾ ਉਤਨਾ ਕੁ ਹੀ ਵਰਤਣ-ਵਿਹਾਰ ਹੈ ਜਿਤਨੇ ਦੀ ਅੱਤ ਜ਼ਰੂਰੀ ਲੋੜ ਪੈਂਦੀ ਹੈ
    Direct instruction for a Sikh to change and no to all show off
    ਸਤਿਗੁਰ ਕਾ ਸਚੁ ਸਬਦੁ ਕਮਾਵਹੁ ਥਿਰੁ ਘਰਿ ਬੈਠੇ ਪ੍ਰਭੁ ਅਪਨਾ ਪਾਵਹੁ
    Saṯgur kā sacẖ sabaḏ kamāvahu. Thir gẖar baiṯẖe parabẖ apnā pāvhu. ||2||
    Act up to the true Gurbani of the True Guru. Sit in thy home and obtain thy ever-stable Lord.
    (ਹੇ ਭਾਈ!) ਸਦਾ-ਥਿਰ ਪਰਮਾਤਮਾ ਦੀ ਸਿਫ਼ਤਿ-ਸਾਲਾਹ ਵਾਲੇ ਗੁਰ-ਸ਼ਬਦ ਨੂੰ ਹਰ ਵੇਲੇ ਹਿਰਦੇ ਵਿਚ ਰੱਖੋ (ਸ਼ਬਦ ਅਨੁਸਾਰ ਆਪਣਾ ਜੀਵਨ ਘੜਦੇ ਰਹੋਇਸ ਸ਼ਬਦ ਦੀ ਬਰਕਤਿ ਨਾਲ ਆਪਣੇ) ਹਿਰਦੇ-ਘਰ ਵਿਚ ਅਡੋਲ ਟਿਕੇ ਰਹੋਗੇ (ਭਟਕਣਾ ਮੁੱਕ ਜਾਏਗੀ) ਤੇ ਪਰਮਾਤਮਾ ਨੂੰ ਆਪਣੇ ਅੰਦਰ ਹੀ ਲੱਭ ਲਵੋਗੇ
     
  19. Astroboy

    Astroboy Malaysia
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    ਨਾਮ ਤੇਰੇ ਕੀ ਜੋਤਿ ਲਗਾਈ (Previously namjap)
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    #18 Astroboy, Dec 14, 2008
    Last edited by a moderator: Jan 5, 2016
  20. spnadmin

    spnadmin United States
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    pk70 ji

    I found this on another post in the forum -- and have kept it on my desk top for weeks. It says a lot

    Quoted material by forum member [​IMG] jpshundal

    These seers, especially of Vedanta Philosophy of Hindus have totally confused themselves about the distinction between the Human Mind, which has the Material Base of the Body, and invariably indulges in all types of material sensual pleasures and other impurities, which needs to be Purified, and the Soul, (God’s Ray of Light) which is verily God Himself abiding in the body in His Immanent Form, Who is of Infinite Virtues, All Pure, All Wise, the Source of Life, Creates and Sustains the body, as long He stays in it. God’s Light or Sat Guru in the body remains Aloof or Unaffected (Nirlaip) from the material effects of the body, just as Sun Rays falling on debris of filth remain unpolluted. Absolute God is in Spirit Form, creates the Material Universe, but remains Unaffected from the Material Universe, transcends it, and is called “Niranjana” (Unaffected by Matter or Maya), and so are the Rays of Light shed by Him, which are the Cause of All Creation in the IMMANENT FORM OF GOD. How can Immanent God or Sat Guru Poora in all can be got entangled by the ill effects of the Material things? It is the Mind, which is the sum total of all our feelings, thinking and beliefs, which has the Material Base and is the creation of Soul (Ray of God’s Light, as Perfect as God is), which is polluted with the poisonous material based thoughts. In Sri Guru Granth Sahib (SGGS), Soul is called Sat Guru Poora in body as God Himself in Man. It is the Mind which is impure, embodying all the impurities of the material world, which needs to be reflected on Sat Guru Poora in complete love and devotion to get itself purified to become one with God. It is the Mind which is egoistic and creates the separate identity of the organism from God. There is thus the Duality existing in a person, of the selfishness of the Mind embodying all the evils of the material world, and the Divine, Who is All Pure and All Wise. Mind cannot be purified by mortification of the flesh, renunciation of the world and other ascetic practices. In this way we will be dealing with the unending effect of evil of the Mind only, rather increasing more filth in it of its egocentricity of holier than others. The Gurus teach us in SGGS that in this way we are only dealing with Effect of the Material Involvement for their removal, NOT the Unending Cause, which is the Mind within us. We are merely beating the snake hole on its surface, while the serpent remains alive within. (varmi mari sanmp na mar hi, nam na sunhi dora – Rag Asa, M.5, p 381 ). We should reflect our Mind on God in us and attain union with Him, thus remove the Duality existing in us. Mind will be purified like God is, we shall become immune from the impurities of the world. Unless the Two different Entities, Mind and Sat Guru Poora, become One Structure, Duality cannot be removed in Man. It is therefore, SikhismGuruSikh Teachings from all other religious systems. This Basic Difference of the Sikh Teachings from all other systems, is the crux of the problem. Our (Sikhs) ignorance to this effect has caused all the confusion that exists in us.

    Rasna Simrat Amrit Naam, Dehi Main Isska Bisram.
    teaches that No One Can Attain Union with Absulute God, except through Sat Poora, the Infinite God in us. Utter confusion exists in all other religious systems and philosophers about the nature and status of God’s Light pervading everywhere and in all, which is Creative and is in the Form of Immanent God. This Central idea needs to be clearly understood, as Uniqueness of the of the Sikh Teachings from all other religious systems. This Basic Difference of the Sikh Teachings from all other systems, is the crux of the problem. Our (Sikhs) ignorance to this effect has caused all the confusion that exists in us.



    http://www.sikhism.us/spiritual-articles/6827-burdens-of-the-soul.html#post83463
     
  21. pk70

    pk70
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    This Central idea needs to be clearly understood, as Uniqueness of the of the Sikh Teachings from all other religious systems. This Basic Difference of the Sikh Teachings from all other systems, is the crux of the problem. Our (Sikhs) ignorance to this effect has caused all the confusion that exists in us.

    This is so nice to read and it does justice to Guru Message. As expressed above, this is the main reason of all kinds of on onslaught on Sikhism. The Sikhs must aware of their precious diamond, thanks again:)
     

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