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Yogism Yoga in Sikhism

Discussion in 'Interfaith Dialogues' started by Huck_Finn, Apr 24, 2008.

  1. Huck_Finn

    Huck_Finn
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    (previously amarsanghera, account deactivated at t
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    This thread is specially opened to discuss and/or debate the necessity of Yoga in Sikhism.Among the issues discussed here are:-

    What is meant by Yoga ?
    Is Yoga originated from Hinduism ?
    Existence of Yog or Jog in other civilisations/eras.
    Relationship of Yoga and the Union with God.

    The discussions below have been re-located here from another thread called "Sikh Names'.


    ~ namjap ~
    __________________

    Posted by amarsanghera

    <<< You're claiming conversion started from Guru Nanak Dev Ji by His enlightening people. Yet Guru Nanak Dev Ji, as a Guru, within an Indic tradition of Guru-chela relationships and a Master Jogi was giving Charan Pahul, which is deeksha. >>>

    i am surprised to read this.

    Do you have any proof to back up this statement?
     
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  3. Harjas Kaur Khalsa

    Harjas Kaur Khalsa
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    Re: Sikh Names



    1. Guru-chela

    ਇਹ ਬੇਨੰਤੀ ਸੁਣਿ ਪ੍ਰਭ ਮੇਰੇ ॥
    eih baenanthee sun prabh maerae ||
    Please, listen to this prayer, O my God.
    2 Soohee Guru Arjan Dev

    ਦੇਹਿ ਨਾਮੁ ਕਰਿ ਅਪਣੇ ਚੇਰੇ ॥੧॥ ਰਹਾਉ ॥
    dhaehi naam kar apanae chaerae ||1|| rehaao ||
    Please bless me with Your Name, and make me Your chaylaa, Your disciple. ||1||Pause||
    ~SGGS Ji p. 742



    ਪਵਨ ਅਰੰਭੁ ਸਤਿਗੁਰ ਮਤਿ ਵੇਲਾ ॥
    pavan aranbh sathigur math vaelaa ||
    From the air came the beginning. This is the age of the True Guru's Teachings.

    ਸਬਦੁ ਗੁਰੂ ਸੁਰਤਿ ਧੁਨਿ ਚੇਲਾ ॥
    sabadh guroo surath dhhun chaelaa ||
    The Shabad is the Guru, upon whom I lovingly focus my consciousness; I am the chaylaa, the disciple.
    ~SGGS Ji p. 943



    ਜਾਹੂ ਕਾਹੂ ਅਪੁਨੋ ਹੀ ਚਿਤਿ ਆਵੈ ॥
    jaahoo kaahoo apuno hee chith aavai ||
    Wherever he goes, his consciousness turns to his own.

    ਜੋ ਕਾਹੂ ਕੋ ਚੇਰੋ ਹੋਵਤ ਠਾਕੁਰ ਹੀ ਪਹਿ ਜਾਵੈ ॥੧॥ ਰਹਾਉ ॥
    jo kaahoo ko chaero hovath thaakur hee pehi jaavai ||1|| rehaao ||
    Whoever is a chaylaa (a servant) goes only to his Lord and Master. ||1||Pause||
    ~SGGS Ji p. 1215





    2. Master Jogi

    ਜੋਗ ਜੁਗਤਿ ਸੁਨਿ ਆਇਓ ਗੁਰ ਤੇ ॥
    jog jugath sun aaeiou gur thae ||
    I came to the Guru, to learn the Way of Yoga.

    ਮੋ ਕਉ ਸਤਿਗੁਰ ਸਬਦਿ ਬੁਝਾਇਓ ॥੧॥ ਰਹਾਉ ॥
    mo ko sathigur sabadh bujhaaeiou ||1|| rehaao ||
    The True Guru has revealed it to me through the Word of the Shabad. ||1||Pause||
    ~SGGS Ji p. 208



    ਕਟੀਐ ਤੇਰਾ ਅਹੰ ਰੋਗੁ ॥
    katteeai thaeraa ahan rog ||
    The disease of your ego shall be eradicated.

    ਤੂੰ ਗੁਰ ਪ੍ਰਸਾਦਿ ਕਰਿ ਰਾਜ ਜੋਗੁ ॥੧॥
    thoon gur prasaadh kar raaj jog ||1||
    By Guru's Grace, practice Raja Yoga, the Yoga of meditation and success. ||1||
    ~SGGS Ji p. 211



    ਸਭ ਜੋਗਤਣ ਰਾਮ ਨਾਮੁ ਹੈ ਜਿਸ ਕਾ ਪਿੰਡੁ ਪਰਾਨਾ ॥
    sabh jogathan raam naam hai jis kaa pindd paraanaa ||
    All Yoga is in the Name of the Lord; the body and the breath of life belong to Him.

    ਕਹੁ ਕਬੀਰ ਜੇ ਕਿਰਪਾ ਧਾਰੈ ਦੇਇ ਸਚਾ ਨੀਸਾਨਾ ॥੪॥੭॥
    kahu kabeer jae kirapaa dhhaarai dhaee sachaa neesaanaa ||4||7||
    Says Kabeer, if God grants His Grace, He bestows the insignia of Truth. ||4||7||
    ~SGGS Ji p. 477



    ਗੁਰਮੁਖਿ ਜੋਗ ਸਬਦਿ ਆਤਮੁ ਚੀਨੈ ਹਿਰਦੈ ਏਕੁ ਮੁਰਾਰੀ ॥੧੭॥
    guramukh jog sabadh aatham cheenai hiradhai eaek muraaree ||17||
    This is the Yoga of the Gurmukh: Through the Shabad, he understands his own soul, and he enshrines within his heart the One Lord. ||17||

    ਮਨੂਆ ਅਸਥਿਰੁ ਸਬਦੇ ਰਾਤਾ ਏਹਾ ਕਰਣੀ ਸਾਰੀ ॥੧੮॥
    manooaa asathhir sabadhae raathaa eaehaa karanee saaree ||18||
    Imbued with the Shabad, his mind becomes steady and stable; this is the most excellent action. ||18||
    ~SGGS Ji p. 908



    ਸਤਿਗੁਰੂ ਪਰਤਖਿ ਹੋਦੈ ਬਹਿ ਰਾਜੁ ਆਪਿ ਟਿਕਾਇਆ ॥
    sathiguroo parathakh hodhai behi raaj aap ttikaaeiaa ||
    The True Guru Himself sat up, and appointed the successor to the Throne of Raja Yoga, the Yoga of Meditation and Success.

    ਸਭਿ ਸਿਖ ਬੰਧਪ ਪੁਤ ਭਾਈ ਰਾਮਦਾਸ ਪੈਰੀ ਪਾਇਆ ॥੪॥
    sabh sikh bandhhap puth bhaaee raamadhaas pairee paaeiaa ||4||
    All the Sikhs, relatives, children and siblings have fallen at the Feet of Guru Ram Das. ||4|
    ~SGGS Ji p. 923


    ਹਰਿ ਕਾ ਨਾਮੁ ਜਨ ਕਉ ਭੋਗ ਜੋਗ ॥
    har kaa naam jan ko bhog jog ||
    The Name of the Lord is the enjoyment and Yoga of His servants.

    ਹਰਿ ਨਾਮੁ ਜਪਤ ਕਛੁ ਨਾਹਿ ਬਿਓਗੁ ॥
    har naam japath kashh naahi bioug ||
    Chanting the Lord's Name, there is no separation from Him.
    ~SGGS Ji p. 265
    [/CENTER]


    rwmklI mhlw 1 isD gosit
    raamkalee mehlaa 1 siDh gosat
    Raamkalee, First Mehl, Sidh Gosht ~ Conversations With The Siddhas:

    <> siqgur pRswid ]
    ik-oNkaar satgur parsaad.
    One Universal Creator God. By The Grace Of The True Guru:

    isD sBw kir Awsix bYTy sMq sBw jYkwro ]
    siDh sabhaa kar aasan baithay sant sabhaa jaikaaro.
    The Siddhas formed an assembly; sitting in their Yogic postures, they shouted, "Salute this gathering of Saints."

    iqsu AwgY rhrwis hmwrI swcw Apr Apwro ]
    tis aagai rahraas hamaaree saachaa apar apaaro.
    I offer my salutation to the One who is true, infinite and incomparably beautiful.

    msqku kwit DrI iqsu AwgY qnu mnu AwgY dyau ]
    mastak kaat Dharee tis aagai tan man aagai day-o.
    I cut off my head, and offer it to Him; I dedicate my body and mind to Him.

    nwnk sMqu imlY scu pweIAY shj Bwie jsu lyau ]1]
    naanak sant milai sach paa-ee-ai sahj bhaa-ay jas lay-o. ||1||
    O Nanak, meeting with the Saints, Truth is obtained, and one is spontaneously blessed with distinction. ||1||

    ikAw BvIAY sic sUcw hoie ]
    ki-aa bhavee-ai sach soochaa ho-ay.
    What is the use of wandering around? Purity comes only through Truth.

    swc sbd ibnu mukiq n koie ]1] rhwau ]
    saach sabad bin mukat na ko-ay. ||1|| rahaa-o.
    Without the True Word of the Shabad, no one finds liberation. ||1||Pause||
    ~Sidh Gosht
    A Gateway to Sikhism | Sidh Ghost*-*A Gateway to Sikhism


    3. Charan Pahul which is deeksha:​

    Gur Deekhya Lai Sikh, Sikh Sadaayaa (Var 3, Pauri 11 Bhai Gurdas Ji)
    One is called a Sikh only after he has been blessed with 'deekhya.


    Charan Dhoe Rehraas Kar
    Charnamrit Gursikhaan Pilaaayaa (Var 1, Pauri 23 Bhai Gurdas Ji)
    (Guru Nanak) followed the system of washing the Guru's Feet and blessing the GurSikhs with the Charan amrit (Charan-Pahul)


     
  4. pk70

    pk70
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    Re: Sikh Names

    "You're claiming conversion started from Guru Nanak Dev Ji by His enlightening people. Yet Guru Nanak Dev Ji, as a Guru, within an Indic tradition of Guru-chela relationships and a Master Jogi was giving Charan Pahul, which is deeksha. Khande Ki Pahul is still deeksha,"
    Harjas Kaur Khalsa Ji,
    Respectfully I have to say that , after reading all this, I smell hijacking of a religion that perceived for general people just contrary to Hinduism which was filled with these kind of ideologies. Simple minded masses fail to understand the mysterious pyramid of words armed with confusing principles. Besides they have financial goal attached to it where as Guru Nanak, went to them and logically proved all ritualism and talks about God were designed to gain financial and politically gains. Guru ji let them be free from all this and pay attention to good deeds and create unconditional love for the Creator. People embraced that new way of religion. Conversion was automatic in huge number; the proof of it was that many Hindus started feeling threat from it. History supports that. There is no proof he started charan pahul because it would sound another ritual. I wouldn’t buy that. Respect for the Guru was built through the teaching because without respect learning doesn’t take place. Waheguru mantra was not mentioned in Guru Granth Sahib, it is used only in context of Guru’s praise; however, as “Guru” word is also used for God, Waha was used as prefix to it making another Name for the Almighty. It sounds more beautiful to me than many prevailed names of the Almighty.

    Why did Guru take 11 forms? Guru is Perfect Wisdom. Why did Guru change the initiation from Charan Pahul to Khande Ki Pahul? Why did the One Guru write Siri Guru Granth Sahib Ji and also Dasam Granth Bani Ji?
    To enlighten people, over time.
    Why did Guru establish Gurgaddhi with Siri Guru Granth Sahib Ji alone
    Guru Granth Sahib Ji was prepared for future enlightenment and Tenth Master gave Gurgaddi to Guru Granth Sahib to stop an avalanche of intellectual influence of anti Sikhs. Guru Nanak had one jot and was passed on to one only.
    . When someone implies Guru is an ordinary human being who makes mistakes, or has to be made aware, it implies Guruji is not aware.
    None of my statements in this post implied Guru ji as an ordinary man.


    If Guru is united to Timeless Lord
    and Timeless Lord is outside the limits of time and space
    Then Guruji's consciousness is outside the limits of time and space. This means Guruji is all-knowing because He is merged in Timeless Lord.

    Bhain Ji nor that wast questioned ever and neither it was an issue, kindly don’t drag the point to one issue to other one..
    Because Guru has surpassed even the Maya. Guru is our boat to sail across the ocean of delusion. So there is no question, we cannot read the history relating to Guru as we would an ordinary human being. We cannot assume Guru was clueless and decided since Mughals were waging war that now (and for this time in history only) he must create an Army. Guru created the Khalsa which is sant-sipahi for the Kalyug. That was His entire mission in the 11 forms.
    Untill fifth Nanak, there was no direct physical attack from any one, so no army was set up, actually history supports even Mugal Govt respected Guru Nanak Panth. In “Khurasan Khasmana kia, where most scholars incorrectly say Guru ji is registering displeasure over Babar attack to GOD , Guru ji hints about self protection. I shall elaborate this when I have enough time. Was Guru clueless? Who said that?
    You said Guru Nanak Dev Ji started enlightening people. By what process did this occur? Enlightenment which comes from the Guru's Shabad-Jyot does not get imparted to a chela by reading. The obscurations of consciousness must be removed for the 9 gates to open. The vital prana can't ascend and pierce the chakras to unlock the tenth gate unless the Shabad-Jyot in the Naam Gurmanatara is vibrating in every hair and within. Thus a metaphysical process must be initiated for this to occur. The initiation is Naam Drirh, and the practice is Sass Giras Simran of pranayam Naam abiyaas.
    Before Guru ji , all were Hindus and Muslims, when people stated believing in only Guru ji’s message, they became Sikhs(neither Hindu nor Muslim), isn’t it conversion? Please don’t use dogmatic rules to become a Sikh; it was not used by any Guru ji. Even Guru Gobind Singh didn’t force his own dear Sikhs to have it, if imaginary tales are cooked, what I can do, history says otherwise.


    ਉਲਟਤਪਵਨਚਕ੍ਰਖਟੁਭੇਦੇਸੁਰਤਿਸੁੰਨਅਨਰਾਗੀ
    oulattath pavan chakr khatt bhaedhae surath sunn anaraagee ||
    I turned my breath inwards, and pierced through the six chakras of the body, and my awareness was centered on the Primal Void of the Absolute Lord.

    ਆਵੈਜਾਇਮਰੈਜੀਵੈਤਾਸੁਖੋਜੁਬੈਰਾਗੀ੧॥
    aavai n jaae marai n jeevai thaas khoj bairaagee ||1||
    Search for the One who does not come or go, who does not die and is not born, O renunciate. ||1||

    ਮੇਰੇਮਨਮਨਹੀਉਲਟਿਸਮਾਨਾ
    maerae man man hee oulatt samaanaa ||
    My mind has turned away from the world, and is absorbed in the Mind of God.

    ਗੁਰਪਰਸਾਦਿਅਕਲਿਭਈਅਵਰੈਨਾਤਰੁਥਾਬੇਗਾਨਾ੧॥ਰਹਾਉ
    gur parasaadh akal bhee avarai naathar thhaa baegaanaa ||1|| rehaao ||
    By Guru's Grace, my understanding has been changed; otherwise, I was totally ignorant. ||1||Pause||
    ~SGGS Ji p. 333



    Again, above shabad doesn’t support your ideology. Here personal experience of realization of God and importance of Guru to walk on that path, are expressed.
    Fifth

    To obtain enlightenment from the Guru requires receptivity which comes through practice of attunement, which comes through japping the word-Mantara which is an energy vibration to cleanse the mental consciousness and spiritual blockages. The word-seed which contains the Shabad-Jyot of Guru has the sound vibration like Spho Ta sound current Of Guru's Shabad which has the shakti to pierce through the chakras and open the gates.
    If above magical idea is accepted as base to become Sikh, Sikhs can be counted on fingers. It is an attempt to make Sikhism more difficult than any other religion.
    ਮੇਰੇਮੀਤਗੁਰਦੇਵਮੋਕਉਰਾਮਨਾਮੁਪਰਗਾਸਿ
    maerae meeth guradhaev mo ko raam naam paragaas ||
    O my Best Friend, O Divine Guru, please enlighten me with the Name of the Lord.

    ਗੁਰਮਤਿਨਾਮੁਮੇਰਾਪ੍ਰਾਨਸਖਾਈਹਰਿਕੀਰਤਿਹਮਰੀਰਹਰਾਸਿ੧॥ਰਹਾਉ
    guramath naam maeraa praan sakhaaee har keerath hamaree reharaas ||1|| rehaao ||
    Through the Guru's Teachings, the Naam is my breath of life. The Kirtan of the Lord's Praise is my life's occupation. ||1||Pause||
    ~SGGS Ji p. 10

    Again, there is no support of your ideology in the above Guru Vaak either.


    Sixth

    You seem to be talking about history and politics. What has this to do with creating a Singh or a Singhni? If all 11 forms of Guru are one Jyot, why are you implying that one did one thing, and another did another thing? The One acted according to Perfect Wisdom and Perfect Design. Amrit is not some historical aberration. Rehit is not some political need for discipline of troops. It is the same Guru. It is the same Gurumantara. It is the same requirement of sadhan spiritual discipline which is Hukam of Gurui. The spiritual discipline of the Guru's Khalsa is the Sikh dharam which is the conceptual counterpart of Karam. There can be no Karam without Dharam, it is a relational concept. Dharam is the sadhan prescription for cleansing the Karam. That is hukam of Guru.
    Fist of all, Kindly keep politics thing out of this, all above references are about how circumstances forced to have need of special amrit ceremony. Ikk Jot doesn’t become two if in a different circumstances, different things are done. In worldly affairs, they were known as grand father and grand son. What is wrong with? . As I am aware of your approach, you don’t like hair splitting, but here you doing the same thing. Here you are also saying all who lived before Khalsa, couldn’t do dharm?
    Quote:
    Now did Tenth Master make amrit ceremony mandatory? We have no historical factual support on that. Is it important for a Sikh to have it? Answer is big” YES” Important but not mandatory, that is why Ghanaeea and Bhai Nand Lal ji who enjoyed the honor of being present with our Glorious Guru, remained dear Sikhs to Guru ji and were never asked( If they were asked, they would) to have it. History supports that fact.
    Seventh

    Deeksha is never mandatory. It is free choice. This human body has been given to you. This is your chance to meet God. Until you adopt the Guru as your Master and receive from Guru the seed-Shabad to initiate activation of your spiritual centers, you cannot obtain enlightenment. This is ancient Indic wisdom. You mention the words, "historical facts." Yet you provide no source or history, only your own assertion. Please investigate the history of Guru-chela relationship which is ancient Indic tradition.

    Your historical facts need a little updating:
    If that is essential, why don’t you do updating? What you are talking about Harjas Kaur Khalsa Ji about a chance of meeting God? Guru ji has made it clear that HIS grace is only in HIS hands. In this context, more stress is needed to clean within than amrit ceremony. At one point you want me to investigate history of Guru chela relationship, when I quoted historical facts, you accuse me of politics, which way I can debate with you? You are also giving stress on Guru chela history, what about Nand Lal and Ghaneeaa Ji who never took amrit, what is the status of Guru Chela in their context? The quote you give about Nand Lal is not a historical fact.
    Quote:
    Before meeting Guru Gobind Singh Ji, Bhai Sahib was known as Naib Subedar of Multan, and also as Mir Munshi of Aurangzeb's heir to the throne, Bhadur Shah.. To Sikhs he has been popularly known as Bhai Nand Lal Ji (Goya). Born in 1633 at Ghazni, Bhai Sahib became a great Persian poet and was strongly influenced by Rumi and Hafiz, whom he frequently quotes. In 1682, after his journey from Multan to Amritsar, he stopped over in Anandpur Sahib to have the Blessed Darshan of Guru Gobind Singh Ji. . He immediately received "Gurdikhya" (Charn-Amrit), and became one of Guru Sahib's most devoted disciples and a Poet Laureate of His Darbar. In 1699, Bhai Sahib along with thousands of others took Khanday-Ki-Pahul (Baptism of the Double-Edged Sword), which had replaced the Charan-Amrit Ceremony. From then on he was known as Bhai Nand Singh Ji.
    The Voice of Sikh Youth > Is Khande Di Pahul and Amrit the same thing?

    Above quote has no historical bearing, he was never known as Nand Lal Singh. He is only known as Bhai Nand Lal ji, or Nand Lal Goaa, be aware, “Lal” is also a last name, if you don’t know.. I am hoping, very soon, Ghaneea ji will be known as Ghaneea Singh just to justify false assertions. While reading Historical sources, one is appalled to know how big heart of Guru Gobind Singh ji confused some at that time, this dogmatic approach is no where to close to represent him.

    Eighth


    The first proof is Bhai Nand Lal Ji is recognized by the Panth as a brahmgiani. It is impossible for him to have achieved this stage of spiritual development without the Guru. In order for this process to be activated it is required that the chela have his energy centers opened, his gates unlocked by the Naam Gurmantara and the deeksha of receiving the shabad-Jyot of the Guru. Can you please provide me proof where Bhai Nan Lal Ji and Bhai Kannaya Ji did not have amrit deeksha other than your opinion or other people say? This is a non-fact.
    What is the Sikh fact, give it with factual support please.

    Whether the Panth has available a written record of every person who ever received amrit from Satguru is not even feasible. How could brahmgiani and sant become brahmgiani and sant without the initiation of a process which is capable of transforming them into brahmgianai and sant? They did not make themselves brahmgyani and sant. They needed a Satguru and chela discipleship for this to ever have taken place. The evidence that they had opened the dasam duar and become brahmgyani and sant is the proof! But to say they did not have amrit is to say that we can liberate ourselves without a Guru or commitment to Guruji's hukam. And that is impossible. We cannot enlighten ourselves by our own efforts.
    We have in record names of Sikhs with Singh as last name,who were not as well known as Bhai Ghaneeaa and Bhai Nand lal ji, why Singh is missing from their name only?


    Quote:
    Khalsa was designed to protect the weaker, to stand against tyranny. There are millions who bow to walk on panth of Guru Nanak Gobind Singh even without taking ceremony, I applaud them. I have met many Sikhs whose personal life inspired me to grow spiritually and they are SEHAJDHARI SIKHS. Coming back to conversion, we Sikhs are different in thinking as guided by Gurbani than Hindus or Muslims who think , people coming from other faiths are impure, we welcome them as pure as we think we are. I took amrit, I would not tell a lie. Did it help me to grow into a better Sikh, my honest answer is “no” because my savior is Gurbani. Did amrit ceremony make me feel better emotionally, answer is yes.


    Ninth

    Those who walk the path of Guru Nanak Dev Ji (and all 11 forms are Guru Nanak) without taking amrit are not the Guru's chelas. They are not in allegiance to the Guru's Rehit. They have not received the transmission of the Naam Gurmantara. They have not been implanted with the shabad-jyot to activate and unlock the subtle energy centers and thus open the dasam duar to obtain mukti. So, while I accept they are Sikhs, as believer's, they are without marriage bond of loyalty and commitment to follow the path of Guru Nanak.
    Loyalty comes with heart not with rituals or attire. You can declare that decree but it cannot stop them to be better Sikhs. And there are many who after taking amrit are still in quagmire of hypocrisy , forgive me I have to say this.

    They are no different from any other human being. While someone of another faith may be good, and holy, and inspiring and heroic, it is not our personal qualities which give us mukti. Gurbani is very clear on that. It is not we who activate this process by our own efforts. No matter how inspirational any human being is, only Guruji is the deliverer in the Kalyug. And the path to liberation is the Naam which is received from Guru in the Guru Panj Piare after commiting to obey Guruji's hukam and live the sadhan prescription of Sikh dharam to counteract the panj dhoots, the duality, the haumai, the obscurations and defilements which result from our karam. This is Guruji's path of salvation. No one can be said to be walking Guruji's path who doesn't walk the path described by Guruji's hukam.
    So all Sikhs who lived before Guru Gobind Singh ji were not true Sikhs, I think you are mixing Khalsa with Sikhs; A Sikh cannot be khalsa without taking amrit, and a Khalsa can be both Sikh as well as Khalsa, that is the difference. There were and still are SEHAJDHARI SIKHS, wonderful people and they believe only in Ten Guru and Guru Granth Sahib Ji. Contrary to you, I feel, they have the every right to be called Sikhs.


    Quote:
    Last point: name changing. If Antonio ji has chosen her new faith Sikhism, she has a choice to take amrit ceremony when she feels ready to do that, none of the Sikh maryada rules opposes what I have stated above. I have Maryada with me,( by the way this maryada is being 90 percent violated in Punjab by the same Sikh category who boasts about it, please visit Punjab, you will see it with your own eyes). So Sikh Maryada has nothing to say in this context either. I also give stress that over times some hypocrites can take over SGPC and Akaal Takhat Power but no one can ever take away from us is our Guru Granth Sahib Ji. Stick to Guru more than any one else. Guru Granth Sahib is asking our attention more than any thing, changing name without amrit ceremony will not harm the soul.

    If Antonia Ji has chosen her new faith in Sikhism, this is wonderful. But the important question is did Guru choose you? And it is the exchange of promises, as in spiritual marriage, the chela makes a vow and bond to Guru and Guru makes a vow and bond with chela which is the real conversion to Sikhi. And this marriage vow which binds Guru and chela together is not someone's opinion, not someone's kalpa of wishful thinking, which is the actual commitment to Guru!
    That is your opinion, you are entitled to it. For me, call it wishful thinking or whatever, in realty it doesn’t matter, I doubt, as I took amrit, I can certainly say that Guru has chosen me. Guru demands all undivided attention and love for the Creator not merely ceremony is enough.

    Tenth

    Never was there disagreement on her CHOICE to receive Gur-deeksha in amrit sinchaar. But just naming herself Kaur will not make her the Guru's Kaur. To become the Guru's Kaur she must make a COMMITMENT to Guru and receive amrit.It was asserted by Namjap Ji that simply wearing panj kakkars, as extensively stated by people, will make a person amritdhari. While a person can name himself whatever he likes, no one has the power to make oneself the Guru's Singh or Singhni. Because it is not by our own power that we activate the spiritual process. Only an amritdhari is a Singh or Kaur. Only an amritdhari is a member of the Khalsa.
    Antonio Ji, actually didn’t pose the question or on this thread, she never felt to discuss all what you are saying, at least, I am not aware of it. It was a simple question. Namjap ji and I suggested her that amrit ceremony was not necessary to change a name, it is still a fact, you couldn’t prove otherwise.


    Quote:
    I have Maryada with me,( by the way this maryada is being 90 percent violated in Punjab by the same Sikh category who boasts about it, please visit Punjab, you will see it with your own eyes). So Sikh Maryada has nothing to say in this context either. I also give stress that over times some hypocrites can take over SGPC and Akaal Takhat Power but no one can ever take away from us is our Guru Granth Sahib Ji.

    What transpires in the Punjab has no relevance to the question of whether or not a person needs amrit to become a Singh/Singhni and have Gur-deeksha. You say the Rehit Maryada has nothing to say in this context. And you accuse that hypocrites have taken over the SGPC and Akal Takht thus invalidating the authority of Guruji's sargun saroop in Guru Khalsa Panth to make decisions regarding temporal affairs of Guruji's Sikhs.
    Harjas Kaur Khalsa Ji, with all due respect, I have to tell you one thing in this context. I was pointing out that in case, SGPC and Akaal Takhat are taken over by hypocrites, would we follow them or Guru Ji? You missed my implied meaning. No one can ever take away our Guru Granth Sahib from us, so sticking to teachings Guru reveals to follow is the only way to survive as a Sikh in that case
    Quote:
    Akal Takhat (Punjabi: ਅਕਾਲਤਖ਼ਤ) ... means the Throne of the Immortal and is the highest political institution of the Sikhs.... The Akal Takhat was founded by Guru Hargobind on June 15, 1606 (now celebrated on 2 July) and was established as the place from which the spiritual and temporal concerns of the Sikh community could be acted upon.
    Shri Akal Takhat - SikhiWiki, free Sikh encyclopedia.


    One must question, since you are basically saying you don't recognize the authority of Akal Takht or the SGPC Sikh Rehit Maryada in this matter of naming ceremony, clarifying who is Singh/Singhni, or the necessity for amrit. And the only point of debate you offer is accusation that "hypocrites" have taken over the institutions to come between you and Guruji.

    Please reread it carefully, I used word “ CAN TAKE OVER” and you, very quickly since I am in disagreement with you, accuse me of not recognizing the authority of Akaal Takhat; obviously your being real Sikh couldn’t help you accusing some one of something he didn’t!!

    Twelfth


    If you don't accept Guru Panth, Guru Panj Piare, sovereignty of Akal Takht Sahib Ji, validity of Rehit Maryada, then acknowledge that openly. Historical sources are meaningless to decide this case. Whose version of history should we accept as authoritative? Nirmala? Udasi? Sanatan Nihang?

    Respectfully I refuse to answer any questione based upon imagination because I accepted Panj Pyara, Akaal takhat.

    The Guru Khalsa Panth has accepted the Khande Ki Pahul of Guru. And the Guru Khalsa Panth has accepted Rehit Maryada. While not every Jatha accepts every point of every Rehit Maryada, all are agreed that a Khalsa must follow a Rehit Maryada. I follow the Rehit Maryada of the Panj Piare who I received amrit from. The Panj Piare are not "hypocrites" as you allege. This is not possible. Panj Piare are Guruji's own form and what they say is Guruji's hukam. This is not hypocrisy.

    I gave you a hint about in case Akaal Takhat is taken over by hypocrites; however, you have stuck with the word “hypocrite” and are refusing to let it go. Reread before reacting, you are falsely accusing me of calling Panj pyara hypocrites. That does not become of you who took Khande dee Pahul!!!!!!!
    [
    <<You're claiming conversion started from Guru Nanak Dev Ji by His enlightening people. Yet Guru Nanak Dev Ji, as a Guru, within an Indic tradition of Guru-chela relationships and a Master Jogi was giving Charan Pahul, which is deeksha.>>>

    i am surprised to read this.

    Do you have any proof to back up this statement?
    Above is a question posed by amarsangheraji, in response to that, Guru Shabad you quoted does not support what you say. . He asked about charan pahul as dikhsha as you pointed out. Thre is no teaching about an exchange it with charan pahul, you can reread it.
    Quote:
    The guru-shishya tradition, lineage, or parampara, is a spiritual relationship in traditional Hinduism where teachings are transmitted from a guru (teacher, गुरू) to a 'śiya' (disciple, शिष्य) or chela. Such knowledge, whether it be vedic, agamic artistic, architectural, musical or spiritual, is imparted through the developing relationship between the guru and the disciple. It is considered that this relationship, based on the genuineness of the guru, and the respect, commitment, devotion and obedience of the student, is the best way for subtle or advanced knowledge to be conveyed. The student eventually masters the knowledge that the guru embodies.
    The word Sikh is derived from the Sanskrit word shishya. It is related to the Brahmacharya.
    Above your statement still doesn’t answer his question and SGGS 208, 211 , 477, 908, does not support your views of charan pahul dikhsha, it is all about learning from Guru about The Naam, Yoga is a reference to the prevailed way of spiritual liberation and about Guru’s view that unless ego gotten rid of, merely practicing Yoga wont help, real Yoga is to totally be lost in Him. On SGGS 923, it is about Gurgaddi of Guru Ram Das, not a word about charan pahul. Reference from Sidh Gost you have given has absolutely no link with charan pahul. When you pull out a Shabad, read it completely, you can find relevant Guru teachings. In the following Guru Vaak, its about HIS infinity and Guru Ji’s wish/longing to bow unconditionally to one who realized HIM, cutting head off is a horrible translation, its means egoless bowing..
    And who are these gateway to Sikhism who boast about knowledge of Sikhi but horribly failed to put acceptable translation?
    Charan Dhoe Rehraas Kar
    Charnamrit Gursikhaan Pilaaayaa (Var 1, Pauri 23 Bhai Gurdas Ji)


    Its meaning is not that Guru ji brought big bowl of water, cleaned feet and called all Sikhs to drink it. Please, you can do better than that

    Sahib Sri Guru Gobind Singh Ji prescribed specific rules and regulations which must be unconditionally accepted by the candidates before they can be admitted as disciples (Sikhs). The ceremony by which the Panj Pyaras are authorized by the Satguru to admit such persons in the fold of Sikhism is partaking Khande-ki-Pahul or Amrit. Therefore, according to the Commandment of the Satguru, one can become a Sikh of the Guru only by taking Amrit. Such a person is also called an Amritdhari because he has been blessed with the holy Amrit and has, thus, become a Sikh. It is further explicit from the following couplet from Rahitnamaa of Bhai Desa Singh Ji.

    If Guru ji said what all Desa Singh claims, Guru ji would have put in writing, Sikhs say he wrote all Dasm Granth and Sarbh Loh, well why not a few rules and regulations about amrit ceremony were penned down by him in the above context.? Why Desa Singh ji is silent on BhaiGhaneeaa Ji and Bhai Nand Lal jI?

    P

    Generally, people do not grasp the true meaning of the terms Amritdhari and non-Amritdhari Sikhs. The phrase non-Amritdhari Sikhs is meaningless. One cannot make a comparison between them.

    There is only one class of Sikhs and that class is the SIKH (Khalsa). Thus, one is either a Sikh or not a Sikh.


    Thank God,that decree was not given by Guru Gobind SinghJi but still you have the right to do so; I have difficulty to portrait Guru Gobind Singh ji as a dictator type of spiritual King.

     
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  5. Huck_Finn

    Huck_Finn
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    (previously amarsanghera, account deactivated at t
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    Re: Sikh Names

    is the punjabi word Jog Jugath = way of Yoga???

    i really doubt it

    <<
    1. Guru-chela
    ਇਹ ਬੇਨੰਤੀ ਸੁਣਿ ਪ੍ਰਭ ਮੇਰੇ ॥
    eih baenanthee sun prabh maerae ||
    Please, listen to this prayer, O my God.
    2 Soohee Guru Arjan Dev

    ਦੇਹਿ ਨਾਮੁ ਕਰਿ ਅਪਣੇ ਚੇਰੇ ॥੧॥ ਰਹਾਉ ॥
    dhaehi naam kar apanae chaerae ||1|| rehaao ||
    Please bless me with Your Name, and make me Your chaylaa, Your disciple. ||1||Pause||>>>


    Guru ji is asking God to accept him as God's Chela.

    Now chela has multiple connotations in punjabi words.

    it not only means disciple, it also means one giving up ones ego and accepting another "one" as a master( not only in student teacher relationship)

     
  6. Huck_Finn

    Huck_Finn
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    Re: Sikh Names

    oops just read in pk70's reply...he also raised the same point as mine


    on the issue of Charan pahul, Amrit Pahul, the physical acts are same rituals which Guru Nanak sought to abolish

    bhul chuk maaf
     
  7. Astroboy

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

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    Re: Sikh Names

    Come back to reality you guys!!!!!!!

    We all live in this physical body and we need eyes to see this computer screen on which you're reading THIS message. You exist only now. Not tomorrow and not yesterday. Now. You exist in this physical body regardless of taking amrit (sweet water) because the real amrit is already within you. What we need to realize is the Now-ness, Is-ness and Here-ness within this realm of duality. Without your swaas, you are history. If you pay attention to your breathing, you will feel the Now-ness.

    Chalte raho munna bhai ............. i was talking to myself,,, heh heh hehe
     
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  8. Harjas Kaur Khalsa

    Harjas Kaur Khalsa
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    Re: Sikh Names

    You don't have to buy anything. But you're confusing a Living transmission as if it were meaningless ritual. Let's look at some things.

    Guruji is understandable to the simple, but He isn't simple-minded, He is a Living Master. And Guru's teachings have a depth which is greater than even astro-physics. No human being can understand the depths of Guru. Do you accept Gurbani is deeper and more meaningful than the Vedas?

    Listen to this definition of the Vedas:
    This definition says that to study the Vedas you can read literally, and you look deeper at the overall context in relation to other teachings. It describes the very syllables of the words as having the power of mantra and even the tonality of the meters in which these power words are sung having meaning. Is that mere "ritualism?" Or are you attributing "ritualism" to things you don't understand? Are sound and shakti the same thing as sacred thread? If this is the case, what is the shab'd?


    Do you think Gurbani is less intricate than layers of meaning found within the Vedas?
    ਗੁਰਮੁਖਿ ਨਾਦੰ ਗੁਰਮੁਖਿ ਵੇਦੰ ਗੁਰਮੁਖਿ ਰਹਿਆ ਸਮਾਈ ॥

    guramukh naadhan guramukh vaedhan guramukh rehiaa samaaee ||

    The Guru's Word is the Sound-current of the Naad; the Guru's Word is the Wisdom of the Vedas; the Guru's Word is all-pervading.


    ਗੁਰੁ ਈਸਰੁ ਗੁਰੁ ਗੋਰਖੁ ਬਰਮਾ ਗੁਰੁ ਪਾਰਬਤੀ ਮਾਈ ॥

    gur eesar gur gorakh baramaa gur paarabathee maaee ||

    The Guru is Shiva, the Guru is Vishnu and Brahma; the Guru is Paarvati and Lakhshmi.


    ਜੇ ਹਉ ਜਾਣਾ ਆਖਾ ਨਾਹੀ ਕਹਣਾ ਕਥਨੁ ਨ ਜਾਈ ॥

    jae ho jaanaa aakhaa naahee kehanaa kathhan n jaaee ||

    Even knowing God, I cannot describe Him; He cannot be described in words.

    ~SGGS Ji p. 2
    I have given you Gurbani citations. All you give is "you don't buy it." Would you also claim no proof exists for Khande Ki Pahul as being Gur Deekhya? You imply this when you claim Khande Ki Pahul and the Rehit Maryada were created just to keep a disciplined Army for the political purpose of defending against the Mughals.

    I was asked to support 3 points. First, Guru-chela relationship, without which Gur-deekhya is meaningless and implied by the construct dual word Gur-sikh which is based on the principle that Guru and chela are a relationship not independant definitions. Second, that Guruji was a Master Yogi. And third, Charan Pahul being Gur deekhya before Khande Ki Pahul. Now you are complaining vaars and references used to support Guru-chela relationship and Guruji being a Master Yogi didn't support Charan Pahul. The reference to Sidh Gost, for example proves Guru Nanak Dev Ji was accepted as a Master Yogi by the Yogis and Siddhas of the time. Or do you dispute this? And that was the only point.

    It wasn't cited to support evidence about Charan Pahul. It was cited to point out Guru is a Master of Raja Yoga. So let's go back to the concept of Charan Pahul since that concerns you the most. You claim this is all lost in mistranslation. Let's look at it.

    I cite these quotes from Sikh scholars below only to show that it isn't mistranslation of Bhai Gurdas vaaran, although I accept translation to English is never completely accurate. Nonetheless, you can't change the original meanings or deny the obvious either. Charnamrit = charan (feet) + amrit (nectar). It is holy water from the feet of a Guru. Nectar from the feet of God. This definition is found in Vedas, Mahabharata, Ramayana, etc. "Kal taaran Guru Nanak aya,Sikhaan charanamrit pilaya" meaning: "Guru Nanak arrived to deliver Kalyug, Sikhs were given Charan-Amrit to drink. The fact that this is an ancient Indic trandition seems to escape you. You don't accept it. That doesn't mean there aren't historical source references or a thousands year old religious structure that supports it.

    It was changed by Dasam Pita Ji because He put an end to human Guru lineage and invested the Shabd-Jyot into Siri Guru Granth Sahib Ji. As part of Khande Ki Pahul in 1699, Guruji also invested His Shabd-Jyot and spiritual authority into Guru Panj Piare since it would not be possible for transmission to occur with Charan Pahul without a human Guru.
    "Its meaning is not that Guru ji brought big bowl of water, cleaned feet and called all Sikhs to drink it. Please, you can do better than that" Perhaps you can do better. I've cited a number of historical references and Gurbani. All you've cited is the statement, "Historical references prove..." They do? What references? You say Bhai Kannaya and Bhai Nand Lal Ji were not amritdhri due to the absence of Singh as a last name. While this is a curious matter, it's an inference, not proof. By the same token we can ask, did Dasam Pita Ji have 3 wives? Was Mata Jeeto ji, Mata Suridari ji and Mata Sahib Kaur ji three different persons or names of one?

    To jump to the conclusion based on curiosity of the way history has recorded a name is not proof one way or the other. What you're doing is denying Guru deekhya completely on the basis that Bhai Kennaya and Bhai Nand Lal Ji aren't called Singh. To be honest, you don't present that persuasive evidence simply claiming, "historical sources prove." How do historical sources prove there was no Guru-chela discipleship, no Gur-deekhya, no Charan Pahul, and thus no need for Khande Ki Pahul? I'm still waiting for your evidence. By simply saying you don't accept, that's just opinion. By saying Sikh institutions are overrun with hypocrites also doesn't disprove anything. By saying Punjab is full of people who are failing to live up to the standards of Sikhi is sad. But again, it doesn't prove anything about Gur-deeksha.

    Veerji, the Gurmattas and hukamnamas put out by Akal Takht Sahib Ji are based on decisions made after convening Guru Panj Piare. We have to be clear to separate certain disagreements we have with individual Singhs who may be Jathedars, and whether the Khalsa Panth accepts the edicts issued by Guruji's sargun saroop in Panj Piares. Either you accept or you don't. If you don't accept that Khande Ki Pahul is necessary for establishing Guru-shishya relationship, if you don't accept the Rehit Maryada which Akal Takht Sahib Ji has accepted as a corporate entity and which Panj Piare during amrit sinchaar instruct Singhs/Singhnis to follow, then... one must conclude you don't accept the authority of Guru Panj Piare and Akal Takht Sahib Ji in this matter of naming ceremony of becoming Singh/Singhni and Khande Ki Pahul. At least that's how I read it. Perhaps I'm mistaken. I'm sorry to upset you, so I accept that you say you accept.

    Let's analyze some of the sources of Charan Pahul closely:


    ਚਰਨ ਧੋਇ ਰਹਰਾਸਿ ਕਰਿ ਚਰਣਾਮ੍ਰਿਤੁ ਸਿਖਾਂ ਪੀਲਾਇਆ ।

    charan dhoi raharaasi kari charanaamritu sikhaan peelaaiaa|

    He washed His feet, eulogised God and got his Disciples drink the ambrosia of his feet.

    Var1, Pauri 3, Vaaran Bhai Gurdas Ji

    ਗੁਰਮੁਖਿ ਸੁਖ ਫਲ ਪਿਰਮ ਰਸੁ ਚਰਣੋਦਕੁ ਗੁਰ ਚਰਣ ਪਖਾਲੇ ।

    guramukhi sukh dhal piram rasu charanodaku gur charan pakhaalay|

    Gurmukhs having the desire of the fruits of delight with all love wash the feet of the guru.


    ਸੁਖ ਸੰਪੁਟ ਵਿਚਿ ਰਖਿ ਕੈ ਚਰਣ ਕਵਲ ਮਕਰੰਦ ਪਿਆਲੇ ।

    sukh sanput vichi rakhi kai charan kaval makarand piaalay|

    They make cups of the nectar of lotus feet and quaff it with complete delight.


    ਕਉਲਾਲੀ ਸੂਰਜ ਮੁਖੀ ਲਖ ਕਵਲ ਖਿੜਦੇ ਰਲੀਆਲੇ ।

    kaulaalee sooraj mukhee|akh kaval khirhaday raleeaalay|

    Considering the feet of the Guru as sum they blossom like lotus.

    Vaar 11 Pauri 6 of Vaaran Bhai Gurdas Ji


    ਸਬਦ ਸੁਰਤਿ ਉਪਦੇਸੁ ਲਿਵ ਪਾਰਬ੍ਰਹਮ ਗੁਰ ਗਿਆਨੁ ਜਣਾਇਆ ।


    sabad surati upadaysu|iv paarabraham gur giaanu janaaiaa|

    Concentration of consciousness on the word of the Guru and knowledge bestowed by the Guru provides the awareness about the transcendental Brahm .


    ਸਿਲਾ ਅਲੂਣੀ ਚਟਣੀ ਚਰਣ ਕਵਲ ਚਰਣੋਦਕੁ ਪਿਆਇਆ ।

    silaa aloonee chatanee charan kaval charanodaku piaaiaa|

    Only such a persen quaffs the nectar of feet-wash of the Guru.

    Vaar 25 Pauri 2 of Vaaran Bhai Gurdas Ji



    ਧਿਆਨੁ ਮੂਲੁ ਗੁਰ ਦਰਸਨੋ ਪੂਰਨ ਬ੍ਰਹਮੁ ਜਾਣਿ ਜਾਣੋਈ ।


    dhiaanu moolu gur darasano pooran brahamu jaani jaanoee|

    The glimpse of the Guru is the basis of meditation because Guru is Brahm and this fact is known to a rare one.


    ਪੂਜ ਮੂਲ ਸਤਿਗੁਰੁ ਚਰਣ ਕਰਿ ਗੁਰਦੇਵ ਸੇਵ ਸੁਖ ਹੋਈ ।

    pooj mool satiguru charan kari guradayv sayv sukh hoee|

    The feet of true Guru, the root of all delights, should be worshipped and only then the delight would be atttained.


    ਮੰਤ੍ਰ ਮੂਲੁ ਸਤਿਗੁਰੁ ਬਚਨ ਇਕ ਮਨਿ ਹੋਇ ਅਰਾਧੈ ਕੋਈ ।

    mantr moolu satiguru bachan ik mani hoi araadhai koee|

    The instructions of the true Guru is the basic formula (mantra) whose adoration with single minded devotion is undertaken by rare one.


    ਮੋਖ ਮੂਲੁ ਕਿਰਪਾ ਗੁਰੂ ਜੀਵਨੁ ਮੁਕਤਿ ਸਾਧ ਸੰਗਿ ਸੋਈ ।

    mokh moolu kirapaa guroo jeevanu mukati saadh sangi soee|

    The basis of liberation is the grace of the Guru and one attains liberation in life in the holy congregation alone.


    ਆਪੁ ਗਣਾਇ ਨ ਪਾਈਐ ਆਪੁ ਗਵਾਇ ਮਿਲੈ ਵਿਰਲੋਈ ।

    aapu ganaai n paaeeai aapu gavaai milai viraloee|

    Making oneself noticed none can attain the Lord and even shedding the ego any rare one meets Him.


    ਆਪੁ ਗਵਾਏ ਆਪ ਹੈ ਸਭ ਕੋ ਆਪਿ ਆਪੇ ਸਭੁ ਕੋਈ ।

    aapu gavaaay aap hai sabh ko aapi aapay sabhu koee|

    He who annihilates his ego, in fact, is the Lord Himself; he knowns everyone as his form and all accept him as their form.


    ਗੁਰੁ ਚੇਲਾ ਚੇਲਾ ਗੁਰੁ ਹੋਈ ॥੬॥

    guru chaylaa chaylaa guru hoee ॥6॥

    Guru becomes disciple and the disciple is turned to be Guru.

    Vaar 26 Pauri 6 of 35 of Vaaran Bhai Gurdas


    ਨਾਨਕ ਪ੍ਰਭ ਸਰਣਾਗਤੀ ਚਰਣ ਬੋਹਿਥ ਪ੍ਰਭ ਦੇਤੁ ॥

    naanak prabh saranaagathee charan bohithh prabh dhaeth ||

    Nanak seeks God's Sanctuary; God has given him the Boat of His Feet.


    ਸੇ ਭਾਦੁਇ ਨਰਕਿ ਨ ਪਾਈਅਹਿ ਗੁਰੁ ਰਖਣ ਵਾਲਾ ਹੇਤੁ ॥੭॥

    sae bhaadhue narak n paaeeahi gur rakhan vaalaa haeth ||7||

    Those who love the Guru, the Protector and Savior, in Bhaadon, shall not be thrown down into hell. ||7||

    ~SGGS Ji p. 134

    ਚਰਣ ਪਖਾਰਿ ਕਰਉ ਗੁਰ ਸੇਵਾ ਬਾਰਿ ਜਾਉ ਲਖ ਬਰੀਆ ॥

    charan pakhaar karo gur saevaa baar jaao lakh bareeaa ||

    I wash the Guru's Feet and serve Him; I am a sacrifice to Him, 100,000 times.


    ਜਿਹ ਪ੍ਰਸਾਦਿ ਇਹੁ ਭਉਜਲੁ ਤਰਿਆ ਜਨ ਨਾਨਕ ਪ੍ਰਿਅ ਸੰਗਿ ਮਿਰੀਆ ॥੪॥੭॥੧੨੮॥

    jih prasaadh eihu bhoujal thariaa jan naanak pria sang mireeaa ||4||7||128||

    By His Grace, servant Nanak has crossed over this terrifying world-ocean; I am united with my Beloved. ||4||7||128||

    ~SGGS Ji p. 207

    ਤਿਸੁ ਗੁਰ ਕਉ ਸਿਮਰਉ ਸਾਸਿ ਸਾਸਿ ॥

    this gur ko simaro saas saas ||

    I remember the Guru with each and every breath.


    ਗੁਰੁ ਮੇਰੇ ਪ੍ਰਾਣ ਸਤਿਗੁਰੁ ਮੇਰੀ ਰਾਸਿ ॥੧॥ ਰਹਾਉ ॥

    gur maerae praan sathigur maeree raas ||1|| rehaao ||

    The Guru is my breath of life, the True Guru is my wealth. ||1||Pause||


    ਗੁਰ ਕਾ ਦਰਸਨੁ ਦੇਖਿ ਦੇਖਿ ਜੀਵਾ ॥

    gur kaa dharasan dhaekh dhaekh jeevaa ||

    Beholding the Blessed Vision of the Guru's Darshan, I live.


    ਗੁਰ ਕੇ ਚਰਣ ਧੋਇ ਧੋਇ ਪੀਵਾ ॥੧॥

    gur kae charan dhhoe dhhoe peevaa ||1||

    I wash the Guru's Feet, and drink in this water. ||1||


    ਗੁਰ ਕੀ ਰੇਣੁ ਨਿਤ ਮਜਨੁ ਕਰਉ ॥

    gur kee raen nith majan karo ||

    I take my daily bath in the dust of the Guru's Feet.


    ਜਨਮ ਜਨਮ ਕੀ ਹਉਮੈ ਮਲੁ ਹਰਉ ॥੨॥

    janam janam kee houmai mal haro ||2||

    The egotistical filth of countless incarnations is washed off. ||2||

    ~SGGS Ji p. 239
    ਅਗਮ ਪਦਾਰਥ ਲਾਲ ਅਮੋਲਾ ਭਇਓ ਪਰਾਪਤਿ ਗੁਰ ਚਰਨਾਰੈ ॥

    agam padhaarathh laal amolaa bhaeiou paraapath gur charanaarai ||

    The Unfathomable Treasure, the Priceless Gem - I have received it, through the Guru's Feet.


    ਕਹੁ ਨਾਨਕ ਪ੍ਰਭ ਭਏ ਕ੍ਰਿਪਾਲਾ ਮਗਨ ਭਏ ਹੀਅਰੈ ਦਰਸਾਰੈ ॥੨॥੫॥੨੪॥

    kahu naanak prabh bheae kirapaalaa magan bheae heearai dharasaarai ||2||5||24||

    Says Nanak, God has become Merciful; my heart is intoxicated by the Blessed Vision of His Darshan. ||2||5||24||

    ~SGGS Ji p. 1302

    ਕਾਠਹੁ ਸ੍ਰੀਖੰਡ ਸਤਿਗੁਰਿ ਕੀਅਉ ਦੁਖ ਦਰਿਦ੍ਰ ਤਿਨ ਕੇ ਗਇਅ ॥

    kaathahu sreekhandd sathigur keeao dhukh dharidhr thin kae gaeia ||

    The True Guru transforms ordinary wood into sandalwood, eradicating the pains of poverty.


    ਸਤਿਗੁਰੂ ਚਰਨ ਜਿਨ੍ਹ੍ਹ ਪਰਸਿਆ ਸੇ ਪਸੁ ਪਰੇਤ ਸੁਰਿ ਨਰ ਭਇਅ ॥੨॥੬॥

    sathiguroo charan jinh parasiaa sae pas paraeth sur nar bhaeia ||2||6||

    Whoever touches the Feet of the True Guru, is transformed from a beast and a ghost into an angelic being. ||2||6||

    ~SGGS Ji p. 1399

    ਸਿਮਰਿ ਸਿਮਰਿ ਤਾ ਕਉ ਹਉ ਜੀਵਾ ॥

    simar simar thaa ko ho jeevaa ||

    Meditating, meditating in remembrance on Him, I live.


    ਚਰਣ ਕਮਲ ਤੇਰੇ ਧੋਇ ਧੋਇ ਪੀਵਾ ॥੧॥

    charan kamal thaerae dhhoe dhhoe peevaa ||1||

    I wash Your Lotus Feet, and drink in the wash water. ||1||


    ਸੋ ਹਰਿ ਮੇਰਾ ਅੰਤਰਜਾਮੀ ॥

    so har maeraa antharajaamee ||

    He is my Lord, the Inner-knower, the Searcher of hearts.


    ਭਗਤ ਜਨਾ ਕੈ ਸੰਗਿ ਸੁਆਮੀ ॥੧॥ ਰਹਾਉ ॥

    bhagath janaa kai sang suaamee ||1|| rehaao ||

    My Lord and Master abides with His humble devotees. ||1||Pause||

    ~SGGS Ji p. 740

    ਤਹਾ ਬੈਕੁੰਠੁ ਜਹ ਕੀਰਤਨੁ ਤੇਰਾ ਤੂੰ ਆਪੇ ਸਰਧਾ ਲਾਇਹਿ ॥੨॥

    thehaa baikunth jeh keerathan thaeraa thoon aapae saradhhaa laaeihi ||2||

    That place is heaven, where the Kirtan of the Lord's Praises are sung. You Yourself instill faith into us. ||2||


    ਸਿਮਰਿ ਸਿਮਰਿ ਸਿਮਰਿ ਨਾਮੁ ਜੀਵਾ ਤਨੁ ਮਨੁ ਹੋਇ ਨਿਹਾਲਾ ॥

    simar simar simar naam jeevaa than man hoe nihaalaa ||

    Meditating, meditating, meditating in remembrance on the Naam, I live; my mind and body are enraptured.


    ਚਰਣ ਕਮਲ ਤੇਰੇ ਧੋਇ ਧੋਇ ਪੀਵਾ ਮੇਰੇ ਸਤਿਗੁਰ ਦੀਨ ਦਇਆਲਾ ॥੩॥

    charan kamal thaerae dhhoe dhhoe peevaa maerae sathigur dheen dhaeiaalaa ||3||

    I wash Your Lotus Feet, and drink in this water, O my True Guru, O Merciful to the meek. ||3||


    ਕੁਰਬਾਣੁ ਜਾਈ ਉਸੁ ਵੇਲਾ ਸੁਹਾਵੀ ਜਿਤੁ ਤੁਮਰੈ ਦੁਆਰੈ ਆਇਆ ॥

    kurabaan jaaee ous vaelaa suhaavee jith thumarai dhuaarai aaeiaa ||

    I am a sacrifice to that most wonderful time when I came to Your Door.

    ~SGGS Ji p. 749

    ਮਹਾ ਅਭਾਗ ਅਭਾਗ ਹੈ ਜਿਨ ਕੇ ਤਿਨ ਸਾਧੂ ਧੂਰਿ ਨ ਪੀਜੈ ॥

    mehaa abhaag abhaag hai jin kae thin saadhhoo dhhoor n peejai ||

    Those who have terrible luck and bad fortune do not drink in the water which washes the dust of the feet of the Holy.


    ਤਿਨਾ ਤਿਸਨਾ ਜਲਤ ਜਲਤ ਨਹੀ ਬੂਝਹਿ ਡੰਡੁ ਧਰਮ ਰਾਇ ਕਾ ਦੀਜੈ ॥੬॥

    thinaa thisanaa jalath jalath nehee boojhehi ddandd dhharam raae kaa dheejai ||6||

    The burning fire of their desires is not extinguished; they are beaten and punished by the Righteous Judge of Dharma. ||6||

    ~SGGS Ji p. 1325

    ਪਾਰਬ੍ਰਹਮੁ ਪਰਮੇਸਰੁ ਅਨੂਪੁ ॥

    paarabreham paramaesar anoop ||

    The Supreme Lord God, the Transcendent Lord, is incomparably beautiful.


    ਸਫਲ ਮੂਰਤਿ ਗੁਰੁ ਤਿਸ ਕਾ ਰੂਪੁ ॥੨॥

    safal moorath gur this kaa roop ||2||

    The Guru is the Image of Fulfillment, the Embodiment of the Lord. ||2||


    ਜਾ ਕੈ ਅੰਤਰਿ ਬਸੈ ਹਰਿ ਨਾਮੁ ॥

    jaa kai anthar basai har naam ||

    The Name of the Lord abides deep within him.


    ਜੋ ਜੋ ਪੇਖੈ ਸੁ ਬ੍ਰਹਮ ਗਿਆਨੁ ॥

    jo jo paekhai s breham giaan ||

    Wherever he looks, he sees the Wisdom of God.


    ਬੀਸ ਬਿਸੁਏ ਜਾ ਕੈ ਮਨਿ ਪਰਗਾਸੁ ॥

    bees bisueae jaa kai man paragaas ||

    His mind is totally enlightened and illuminated.


    ਤਿਸੁ ਜਨ ਕੈ ਪਾਰਬ੍ਰਹਮ ਕਾ ਨਿਵਾਸੁ ॥੩॥

    this jan kai paarabreham kaa nivaas ||3||

    Within that person, the Supreme Lord God abides. ||3||


    ਤਿਸੁ ਗੁਰ ਕਉ ਸਦ ਕਰੀ ਨਮਸਕਾਰ ॥

    this gur ko sadh karee namasakaar ||

    I humbly bow to that Guru forever.


    ਤਿਸੁ ਗੁਰ ਕਉ ਸਦ ਜਾਉ ਬਲਿਹਾਰ ॥

    this gur ko sadh jaao balihaar ||

    I am forever a sacrifice to that Guru.


    ਸਤਿਗੁਰ ਕੇ ਚਰਨ ਧੋਇ ਧੋਇ ਪੀਵਾ ॥

    sathigur kae charan dhhoe dhhoe peevaa ||

    I wash the feet of the Guru, and drink in this water.


    ਗੁਰ ਨਾਨਕ ਜਪਿ ਜਪਿ ਸਦ ਜੀਵਾ ॥੪॥੪੩॥੫੬॥

    gur naanak jap jap sadh jeevaa ||4||43||56||

    Chanting and meditating forever on Guru Nanak, I live. ||4||43||56||

    ~SGGS Ji p. 1152

    ਜਾਇ ਪੁਛਾ ਜਨ ਹਰਿ ਕੀ ਬਾਤਾ ॥

    jaae pushhaa jan har kee baathaa ||

    I go and ask those humble servants about the Mysteries of the Lord.


    ਪਾਵ ਮਲੋਵਾ ਮਲਿ ਮਲਿ ਧੋਵਾ ਮਿਲਿ ਹਰਿ ਜਨ ਹਰਿ ਰਸੁ ਪੀਚੈ ਜੀਉ ॥੨॥

    paav malovaa mal mal dhhovaa mil har jan har ras peechai jeeo ||2||

    I wash and massage their feet; joining with the humble servants of the Lord, I drink in the Sublime Essence of the Lord. ||2||


    ਸਤਿਗੁਰ ਦਾਤੈ ਨਾਮੁ ਦਿੜਾਇਆ ॥

    sathigur dhaathai naam dhirraaeiaa ||

    The True Guru, the Giver, has implanted the Naam, the Name of the Lord, within me.


    ਵਡਭਾਗੀ ਗੁਰ ਦਰਸਨੁ ਪਾਇਆ ॥

    vaddabhaagee gur dharasan paaeiaa ||

    By great good fortune, I have obtained the Blessed Vision of the Guru's Darshan.


    ਅੰਮ੍ਰਿਤ ਰਸੁ ਸਚੁ ਅੰਮ੍ਰਿਤੁ ਬੋਲੀ ਗੁਰਿ ਪੂਰੈ ਅੰਮ੍ਰਿਤੁ ਲੀਚੈ ਜੀਉ ॥੩॥

    anmrith ras sach anmrith bolee gur poorai anmrith leechai jeeo ||3||

    The True Essence is Ambrosial Nectar; through the Ambrosial Words of the Perfect Guru, this Amrit is obtained. ||3||

    ~SGGS Ji p. 96

    ਸਾਧਸੰਗਿ ਜਨਮ ਮਰਨ ਨਿਵਾਰੇ ਬਹੁਰਿ ਨ ਕਤਹੂ ਧਾਇਆ ॥੧॥

    saadhhasang janam maran nivaarae bahur n kathehoo dhhaaeiaa ||1||

    In the Saadh Sangat, the Company of the Holy, death and birth come to an end, and the mortal does not wander anywhere, ever again. ||1||


    ਮਨੁ ਤਨੁ ਨਾਮਿ ਨਿਰੰਜਨਿ ਰਾਤਉ ਚਰਨ ਕਮਲ ਲਿਵ ਲਾਇਆ ॥

    man than naam niranjan raatho charan kamal liv laaeiaa ||

    My mind and body are imbued with the Immaculate Naam, the Name of the Lord; I am lovingly attuned to His Lotus Feet.


    ਅੰਗੀਕਾਰੁ ਕੀਓ ਪ੍ਰਭਿ ਅਪਨੈ ਨਾਨਕ ਦਾਸ ਸਰਣਾਇਆ ॥੨॥੭॥੧੧॥

    angeekaar keeou prabh apanai naanak dhaas saranaaeiaa ||2||7||11||

    God has made Nanak His Own; slave Nanak seeks His Sanctuary. ||2||7||11||


    ਮਲਾਰ ਮਹਲਾ ੫ ॥

    malaar mehalaa 5 ||

    Malaar, Fifth Mehl:


    ਬਿਛੁਰਤ ਕਿਉ ਜੀਵੇ ਓਇ ਜੀਵਨ ॥

    bishhurath kio jeevae oue jeevan ||

    Separated from the Lord, how can any living being live?


    ਚਿਤਹਿ ਉਲਾਸ ਆਸ ਮਿਲਬੇ ਕੀ ਚਰਨ ਕਮਲ ਰਸ ਪੀਵਨ ॥੧॥ ਰਹਾਉ ॥

    chithehi oulaas aas milabae kee charan kamal ras peevan ||1|| rehaao ||

    My consciousness is filled with yearning and hope to meet my Lord, and drink in the sublime essence of His Lotus Feet. ||1||Pause||

    ~SGGS Ji p. 1268

    ਸਰਨ ਪਰਨ ਸਾਧੂ ਆਨ ਬਾਨਿ ਬਿਸਾਰੇ ॥੧॥

    saran paran saadhhoo aan baan bisaarae ||1||

    So seek the Sanctuary of the Holy, and forget all your other habits. ||1||.


    ਹਰਿ ਚਰਨ ਪ੍ਰੀਤਿ ਨੀਤ ਨੀਤਿ ਪਾਵਨਾ ਮਹਿ ਮਹਾ ਪੁਨੀਤ ॥

    har charan preeth neeth neeth paavanaa mehi mehaa puneeth ||

    Love the Lord's Feet, continually and continuously - the most sacred and sanctified.


    ਸੇਵਕ ਭੈ ਦੂਰਿ ਕਰਨ ਕਲਿਮਲ ਦੋਖ ਜਾਰੇ ॥

    saevak bhai dhoor karan kalimal dhokh jaarae ||

    Fear is taken away from the servant of the Lord, and the dirty sins and mistakes of the past are burnt away.


    ਕਹਤ ਮੁਕਤ ਸੁਨਤ ਮੁਕਤ ਰਹਤ ਜਨਮ ਰਹਤੇ ॥

    kehath mukath sunath mukath rehath janam rehathae ||

    Those who speak are liberated, and those who listen are liberated; those who keep the Rehit, the Code of Conduct, are not reincarnated again.

    ~SGGS Ji p. 1230
    ~Bhul chuk maaf karni ji~
     
  9. Harjas Kaur Khalsa

    Harjas Kaur Khalsa
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    Re: Sikh Names

    Jog isn't a Punjabi word. It's Sanskrit. Sanskrit: योग Yoga. Gurbani isn't modern Punjabi. Why would the word Jog suddenly take on a contradictory meaning to suit the modern revisionists?
    By this logic could we infer chakr doesn't mean chakra? Dasm duar doesn't refer to the metaphysical opening on the top of your head? Why do you tie joora in this location? Do you even know? Or maybe you don't keep hairs to tie a joora and the yoga of Guru Nanak Dev Ji remains a mystery. Were you aware that Gurbani is filled with advanced yogic concepts? Why would they be there, haven't you wondered?


    ਭਾਠੀ ਗਗਨੁ ਸਿੰਙਿਆ ਅਰੁ ਚੁੰਙਿਆ ਕਨਕ ਕਲਸ ਇਕੁ ਪਾਇਆ ॥
    bhaathee gagan sinn(g)iaa ar chunn(g)iaa kanak kalas eik paaeiaa ||
    The Tenth Gate of my crown chakra is the distilling fire, and the channels of the Ida and Pingala are the funnels, to pour in and empty out the golden vat.

    ਤਿਸੁ ਮਹਿ ਧਾਰ ਚੁਐ ਅਤਿ ਨਿਰਮਲ ਰਸ ਮਹਿ ਰਸਨ ਚੁਆਇਆ ॥੨॥
    this mehi dhhaar chuai ath niramal ras mehi rasan chuaaeiaa ||2||
    Into that vat, there trickles a gentle stream of the most sublime and pure essence of all

    ਏਕ ਜੁ ਬਾਤ ਅਨੂਪ ਬਨੀ ਹੈ ਪਵਨ ਪਿਆਲਾ ਸਾਜਿਆ ॥
    eaek j baath anoop banee hai pavan piaalaa saajiaa ||
    Something wonderful has happened-the breath has become the cup.

    ਤੀਨਿ ਭਵਨ ਮਹਿ ਏਕੋ ਜੋਗੀ ਕਹਹੁ ਕਵਨੁ ਹੈ ਰਾਜਾ ॥੩॥
    theen bhavan mehi eaeko jogee kehahu kavan hai raajaa ||3||
    In all the three worlds, such a Yogi is unique. What king can compare to him? ||3||
    ~SGGS Ji p. 92

    ਗਾਵੈ ਗੁਣ ਮਹਾਦੇਉ ਬੈਰਾਗੀ ਜਿਨਿ ਧਿਆਨ ਨਿਰੰਤਰਿ ਜਾਣਿਓ ॥
    gaavai gun mehaadhaeo bairaagee jin dhhiaan niranthar jaaniou ||
    Shiva, detached and beyond desire, sings the Glorious Praises of Guru Nanak, who knows the Lord's endless meditation.

    ਕਬਿ ਕਲ ਸੁਜਸੁ ਗਾਵਉ ਗੁਰ ਨਾਨਕ ਰਾਜੁ ਜੋਗੁ ਜਿਨਿ ਮਾਣਿਓ ॥੫॥
    kab kal sujas gaavo gur naanak raaj jog jin maaniou ||5||
    KAL the poet sings the Sublime Praises of Guru Nanak, who enjoys mastery of Raja Yoga.
    ~SGGS JI p. 1390
     
  10. Sikh80

    Sikh80
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    Re: Sikh Names

    Sikhism do recognize that there is Raj yog and Kundalni awakening but it believes that the same effect is obtained by eulogizing the almighty in holy congregation. May be sikhism has not discarded it but it has also not approved of it in explicit terms. Anyone who has achieved the state of Awakening of kundalini is said to be the master of raj yog.
    I do not remember if there is any citation in Gurbani that sikhs should practice Yoga of this nature. Correct me if you have something to support it.
    Kabir ji in the above citation is giving his experience of reaching the state of bliss. Sikhism does not preach this practice in explicit or even implicit terms.

    Regards.
     
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  11. Harjas Kaur Khalsa

    Harjas Kaur Khalsa
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    Re: Sikh Names

    ਭਾਠੀ ਗਗਨੁ ਸਿੰਙਿਆ ਅਰੁ ਚੁੰਙਿਆ ਕਨਕ ਕਲਸ ਇਕੁ ਪਾਇਆ ॥
    bhaathee gagan sinn(g)iaa ar chunn(g)iaa kanak kalas eik paaeiaa ||
    The Tenth Gate of my crown chakra is the distilling fire, and the channels of the Ida and Pingala are the funnels, to pour in and empty out the golden vat.

    ਤਿਸੁ ਮਹਿ ਧਾਰ ਚੁਐ ਅਤਿ ਨਿਰਮਲ ਰਸ ਮਹਿ ਰਸਨ ਚੁਆਇਆ ॥੨॥
    this mehi dhhaar chuai ath niramal ras mehi rasan chuaaeiaa ||2||
    Into that vat, there trickles a gentle stream of the most sublime and pure essence of all

    ਏਕ ਜੁ ਬਾਤ ਅਨੂਪ ਬਨੀ ਹੈ ਪਵਨ ਪਿਆਲਾ ਸਾਜਿਆ ॥
    eaek j baath anoop banee hai pavan piaalaa saajiaa ||
    Something wonderful has happened-the breath has become the cup.
    ~SGGS Ji p. 92

    What Kabir Ji is describing here is very advanced. Anyone who is familiar with yoga knows he is describing Kechari mudra. That is a very specific block using your tongue (only few people can physically accomplish it) to redirect the subtle prana in the vishuddhi chakra area, make your tongue a cup and taste the nectar of the altered mind chemistry from stimulation of the pituitary and pineal gland (which is of course the advanced stage having unlocked the tenth gate.) I will put it simply, the theory of yoga is that you can transform your brain chemistry and you subtle electro-magnetic physiology and this will accomplish this profound transformation of consciousness in stages which will ultimately lead to liberation. It produces the kind of profound alterations of consciousness poorly and destructively mimicked by pharmacologies like LSD or Ketamine or Ayahuasca. What I mean to describe is this experience is far beyond the average person, has nothing of the nature of hallucination, and does involve experiencing the reality of other worlds imperceptible to ordinary human consciousness. And once this change takes place, it's permanent. Your mind and brain would never be the same again. It is clear this kind of profound samadhi experience belonged to Kabir Ji. Thus, I have to conclude he was also brahmgyani and jeevan mukt.

    You can't learn advanced practices like kechari mudra or certain kriyas without an experienced Guru. We can distill from Gurbani that Guruji has given us a practice. All these practices are related. I'm just breaking down the jugta for clarity. The first practice I would point out is receiving energy transmission from chakking amrit, Gur deeksha. The second practice I would point out is receiving the Naam Vaheguru Gurmantara which is a power word able to penetrate the kalpas and kaleshas and defilements, the 5 thieves, the duality. The third practice I would point out is the Japping the Vaheguru Gurmantara as a pranic breath of life to open and close subtle energy channels. This includes Naam-ajapa ajapa-mantara itself which is united with dhyan and simran particularly at the amrit vela time making it physically suitable for the psychic physiology to achieve the mental cleansing necessary to facillitate the unlocking of the bodies knots and also kirtan of the Lord's praise which conducts the Gurshabad to the ears which opens the srota-vijanana, or consciousness through hearing. The fifth practice I would point out is the reception of Naam drihr from Guru Panj Piare as implanting powerful Shabad to activate the vibration of Naam within the chakras. This includes the practice of Naam abiyaas or sass giras simran pranayam.

    The process which Kabir Ji is describing is supposed to take place effortlessly and intuitively (surat) by Guruji's kirpa when the atma has reached the appropriate stage of spiritual maturity simply by practicing the sadhana of Guru Nanak. It is not necessary for a Sikh to run off and study another form of yoga from another Guru. I learned a lot of things prior to becoming amritdhari, so I recognize these teachings in the bani. The whole technique of Gurmat Gursikhi is a very advanced and complete Raja Yoga. And yes, the prescriptions are in Gurbani and in supportive rehitnamay, to obtain deekhya, to practice vibrating the Naam on every breath and in every hair, to get up for amrit vela, to sing the kirtan of the Lord's praises in the sadhsangat, to do isnaan in the ambrosial hours, etc.

    What it is, people don't recognize these practices as a complete school of yoga leading to kundalini awakening and liberation of consciousness. And when people start to take the sadhana apart, leave out what they don't like, they weaken the whole transformational process. Everything is a grace which comes from Guru's kirpa, because we daily practice disciplining our identification with duality through obedience and attunement to Guru through the Naam japna, Naam abiyaas, singing kirtan with the sadhsangat, keeping Rehit, etc.

    For example all the debates about sehajdhari Sikhs. Without the hair tied over the dasm duar, you're removing a basic element of this spiritual practice. Can you be a kind and holy person with cut hairs? Obviously. Can you be better than some amritdharis? Naturally. The process of receiving amrit does not make someone a spiritually advanced or mature person. It does activate a seed potential that initiates a process by which the mudra Kabir Ji describes becomes an intuitive part of Naam abiyaas. But the sure fact is that without obtaining the transformation of consciousness from unlocking the dasm duar, nobody can get enlightenment. That kundalini awakening is the opening of the dasm duar. And everything in Sikhi is designed to facillitate this process. We do after all have a Living Guru who is a Master of Raja Yoga and a boat of liberation in the Kalyug.

    Yes, in part. Gurbani lists a complete spiritual discipline and other things are not as apparent and have been gupt practices within the Panth such as Naam drihr and abiyaas which are described in Prem Sumarag. Inferences to Naam abiyaas can be distilled from Gurbani. There have always been rehits. The SGPC Rehit Maryada has most of the agreed upon ones. Some practices like keeping sarbloh shastars and kara, keeping dietary discipline of sarbloh bibek come from purataan rehitnamay which were not included in the SGPC Rehit Maryada, but have support from Dasam Granth bani and Sarbloh Granth. Sarbloh rehit comes from shaivite tantriks. Some people blindly dismiss it as brahminvaad. But Raja Yoga comes from Vaishnavites yet it is Gurbani also. So what exactly can we blindly dismiss or attempt to diminish without losing understanding? The practices are there. The history is there. What does it mean?


    ਸਰਬ ਲੋਹ ਦੀ ਰਛਿਆ ਹਮਨੈ ॥
    Sarab loh doo rachhiaa hamnai||
    The All-Steel Lord is my Protector.
    ~Shri Dasam Granth p. 33

    How can Gurbani be describing liberation, but there be no way to do the practices that lead to liberation? How could Guru be a Master and not be able to make His student also a Master? If Gurbani is describing a physical process by which consciousness can be liberated, why would then be silent about how to accomplish it realistically? Are we to imagine Gurbani only talks about exalted states of consciousness which we can never try to reach explicitly or implicitly?

    ਗੁਰਮਤਿ ਨਾਮੁ ਮੇਰਾ ਪ੍ਰਾਨ ਸਖਾਈ ਹਰਿ ਕੀਰਤਿ ਹਮਰੀ ਰਹਰਾਸਿ ॥੧॥ ਰਹਾਉ ॥
    guramath naam maeraa praan sakhaaee har keerath hamaree reharaas ||1|| rehaao ||
    Through the Guru's Teachings, the Naam is my breath of life. The Kirtan of the Lord's Praise is my life's occupation. ||1||Pause||
    ~SGGS Ji p. 10
    In this vaar is the connection between Naam and praan and kirtan.

    ਕਲਿ ਕੀਰਤਿ ਪਰਗਟੁ ਚਾਨਣੁ ਸੰਸਾਰਿ ॥
    kal keerath paragatt chaanan sansaar ||
    In this Dark Age of Kali Yuga, the Kirtan of the Lord's Praise has appeared as a Light in the world.
    ~SGGS Ji p. 145

    ਅਖਰੀ ਨਾਮੁ ਅਖਰੀ ਸਾਲਾਹ ॥
    akharee naam akharee saalaah ||
    From the Word, comes the Naam; from the Word, comes Your Praise.

    ਅਖਰੀ ਗਿਆਨੁ ਗੀਤ ਗੁਣ ਗਾਹ ॥
    akharee giaan geeth gun gaah ||
    From the Word, comes spiritual wisdom, singing the Songs of Your Glory.
    ~SGGS Ji p. 4

    ਅੰਮ੍ਰਿਤ ਵੇਲਾ ਸਚੁ ਨਾਉ ਵਡਿਆਈ ਵੀਚਾਰੁ ॥
    anmrith vaelaa sach naao vaddiaaee veechaar ||
    In the Amrit Vaylaa, the ambrosial hours before dawn, chant the True Name, and contemplate His Glorious Greatness.

    ਕਰਮੀ ਆਵੈ ਕਪੜਾ ਨਦਰੀ ਮੋਖੁ ਦੁਆਰੁ ॥
    karamee aavai kaparraa nadharee mokh dhuaar ||
    By the karma of past actions, the robe of this physical body is obtained. By His Grace, the Gate of Liberation is found.
    ~SGGS Ji p. 2

    ਅਵਰਿ ਕਾਜ ਤੇਰੈ ਕਿਤੈ ਨ ਕਾਮ ॥
    avar kaaj thaerai kithai n kaam ||
    Nothing else will work.

    ਮਿਲੁ ਸਾਧਸੰਗਤਿ ਭਜੁ ਕੇਵਲ ਨਾਮ ॥੧॥
    mil saadhhasangath bhaj kaeval naam ||1||
    Join the Saadh Sangat, the Company of the Holy; vibrate and meditate on the Jewel of the Naam. ||1||
    ~SGGS Ji p. 12

    ਆਪਿ ਸੁਜਾਣੁ ਨ ਭੁਲਈ ਸਚਾ ਵਡ ਕਿਰਸਾਣੁ ॥
    aap sujaan n bhulee sachaa vadd kirasaan ||
    The True Lord Himself knows all; He makes no mistakes. He is the Great Farmer of the Universe.

    ਪਹਿਲਾ ਧਰਤੀ ਸਾਧਿ ਕੈ ਸਚੁ ਨਾਮੁ ਦੇ ਦਾਣੁ ॥
    pehilaa dhharathee saadhh kai sach naam dhae dhaan ||
    First, He prepares the ground, and then He plants the Seed of the True Name.
    ~SGGS JI p. 19

    ਸਤਗੁਰੁ ਸਚੁ ਪ੍ਰਭੁ ਨਿਰਮਲਾ ਸਬਦਿ ਮਿਲਾਵਾ ਹੋਇ ॥੧॥ ਰਹਾਉ ॥
    sathagur sach prabh niramalaa sabadh milaavaa hoe ||1|| rehaao ||
    The True Guru leads us to meet the Immaculate True God through the Word of His Shabad. ||1||Pause||

    ਸਬਦਿ ਮਿਲੈ ਸੋ ਮਿਲਿ ਰਹੈ ਜਿਸ ਨਉ ਆਪੇ ਲਏ ਮਿਲਾਇ ॥
    sabadh milai so mil rehai jis no aapae leae milaae ||
    One whom the Lord merges into Himself is merged in the Shabad, and remains so merged.

    ਦੂਜੈ ਭਾਇ ਕੋ ਨਾ ਮਿਲੈ ਫਿਰਿ ਫਿਰਿ ਆਵੈ ਜਾਇ ॥
    dhoojai bhaae ko naa milai fir fir aavai jaae ||
    No one merges with Him through the love of duality; over and over again, they come and go in reincarnation.
    ~SGGS Ji p. 27


    ਗੁਰ ਸਤਿਗੁਰ ਕਾ ਜੋ ਸਿਖੁ ਅਖਾਏ ਸੁ ਭਲਕੇ ਉਠਿ ਹਰਿ ਨਾਮੁ ਧਿਆਵੈ ॥
    gur sathigur kaa jo sikh akhaaeae s bhalakae outh har naam dhhiaavai ||
    One who calls himself a Sikh of the Guru the True Guru shall rise in the early morning hours and meditate on the Lord's Name.

    ਉਦਮੁ ਕਰੇ ਭਲਕੇ ਪਰਭਾਤੀ ਇਸਨਾਨੁ ਕਰੇ ਅੰਮ੍ਰਿਤ ਸਰਿ ਨਾਵੈ ॥
    oudham karae bhalakae parabhaathee eisanaan karae anmrith sar naavai ||
    Upon arising early in the morning, he is to bathe, and cleanse himself in the pool of nectar.

    ਉਪਦੇਸਿ ਗੁਰੂ ਹਰਿ ਹਰਿ ਜਪੁ ਜਾਪੈ ਸਭਿ ਕਿਲਵਿਖ ਪਾਪ ਦੋਖ ਲਹਿ ਜਾਵੈ ॥
    oupadhaes guroo har har jap jaapai sabh kilavikh paap dhokh lehi jaavai ||
    Following the Instructions of the Guru, he is to chant the Name of the Lord, Har, Har. All sins, misdeeds and negativity shall be erased.

    ਫਿਰਿ ਚੜੈ ਦਿਵਸੁ ਗੁਰਬਾਣੀ ਗਾਵੈ ਬਹਦਿਆ ਉਠਦਿਆ ਹਰਿ ਨਾਮੁ ਧਿਆਵੈ ॥
    fir charrai dhivas gurabaanee gaavai behadhiaa outhadhiaa har naam dhhiaavai ||
    Then, at the rising of the sun, he is to sing Gurbani; whether sitting down or standing up, he is to meditate on the Lord's Name.

    ਜੋ ਸਾਸਿ ਗਿਰਾਸਿ ਧਿਆਏ ਮੇਰਾ ਹਰਿ ਹਰਿ ਸੋ ਗੁਰਸਿਖੁ ਗੁਰੂ ਮਨਿ ਭਾਵੈ ॥
    jo saas giraas dhhiaaeae maeraa har har so gurasikh guroo man bhaavai ||
    One who meditates on my Lord, Har, Har, with every breath and every morsel of food - that GurSikh becomes pleasing to the Guru's Mind.
    ~SGGS Ji p. 305

    ਗੁਰਿ ਪੂਰੈ ਨਾਮੁ ਦ੍ਰਿੜਾਇਆ ਹਰਿ ਮਿਲਿਆ ਹਰਿ ਪ੍ਰਭ ਨਾਉ ॥੧॥ ਰਹਾਉ ॥
    gur poorai naam dhrirraaeiaa har miliaa har prabh naao ||1|| rehaao ||
    The Perfect Guru has implanted the Naam within me; I have found the Lord through the Lord God's Name. ||1||Pause||

    ਜਬ ਲਗੁ ਜੋਬਨਿ ਸਾਸੁ ਹੈ ਤਬ ਲਗੁ ਨਾਮੁ ਧਿਆਇ ॥
    jab lag joban saas hai thab lag naam dhhiaae ||
    As long as there is youth and health, meditate on the Naam.
    ~SGGS Ji p. 82

    ਦੇਵ ਕਰਹੁ ਦਇਆ ਮੋਹਿ ਮਾਰਗਿ ਲਾਵਹੁ ਜਿਤੁ ਭੈ ਬੰਧਨ ਤੂਟੈ ॥
    dhaev karahu dhaeiaa mohi maarag laavahu jith bhai bandhhan thoottai ||
    O Divine Guru, please, show Mercy to me, and place me on the right path, by which the bonds of fear may be cut away.

    ਜਨਮ ਮਰਨ ਦੁਖ ਫੇੜ ਕਰਮ ਸੁਖ ਜੀਅ ਜਨਮ ਤੇ ਛੂਟੈ ॥੧॥ ਰਹਾਉ ॥
    janam maran dhukh faerr karam sukh jeea janam thae shhoottai ||1|| rehaao ||
    The pains of birth and death come from past actions and karma; peace comes when the soul finds release from reincarnation. ||1||Pause||

    ਮਾਇਆ ਫਾਸ ਬੰਧ ਨਹੀ ਫਾਰੈ ਅਰੁ ਮਨ ਸੁੰਨਿ ਨ ਲੂਕੇ ॥
    maaeiaa faas bandhh nehee faarai ar man sunn n lookae ||
    The mortal does not break free from the bonds of the noose of Maya, and he does not seek the shelter of the profound, absolute Lord.

    ਆਪਾ ਪਦੁ ਨਿਰਬਾਣੁ ਨ ਚੀਨ੍ਹ੍ਹਿਆ ਇਨ ਬਿਧਿ ਅਭਿਉ ਨ ਚੂਕੇ ॥੨॥
    aapaa padh nirabaan n cheenihaaa ein bidhh abhio n chookae ||2||
    He does not realize the dignity of the self, and Nirvaanaa; because of this, his doubt does not depart. ||2||
    ~SGGS Ji p. 475


    ਧਿਆਨ ਰੂਪਿ ਹੋਇ ਆਸਣੁ ਪਾਵੈ ॥
    dhhiaan roop hoe aasan paavai ||
    Becoming the embodiment of meditation, he attains the true Yogic posture.

    ਸਚਿ ਨਾਮਿ ਤਾੜੀ ਚਿਤੁ ਲਾਵੈ ॥੨॥
    sach naam thaarree chith laavai ||2||
    He focuses his consciousness in the deep trance of the True Name. ||2||

    ਨਾਨਕੁ ਬੋਲੈ ਅੰਮ੍ਰਿਤ ਬਾਣੀ ॥
    naanak bolai anmrith baanee ||
    Nanak chants the Ambrosial Bani.
    ~SGGS Ji p. 877

    Basically we see there is a lot more involved than simply singing kirtan. Sikhism itself is the yoga, the ability for Guru to unite His chela with the Divine consciousness.

    ~Bhul chak maaf karni ji
     
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  12. Harjas Kaur Khalsa

    Harjas Kaur Khalsa
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    Re: Sikh Names

    Look at what you're saying. I'm telling you Gur-deekhya is a Living transmission not a dead ritual and explaining what I can, then you say simple people fail to understand these mysteries. This is why I said Guru is understandable to the simple but He is not simple minded and this is why Gurbani has layers upon layers of meaning. Gurbani isn't contrary to Hinduism. Gurbani corrected errors of Hinduism and also the errors of Islam. Guruji clarified the most perfect way to God incorporating understandable spiritual concepts derived from all religions including what was written in kateba. In this respect, Guruji can be acknowledged as a spiritual Master of every spirituality.

    ਤੇਰੀ ਸਰਣਿ ਤੇਰੈ ਭਰਵਾਸੈ ਪੰਚ ਦੁਸਟ ਲੈ ਸਾਧਹਿ ॥੩॥
    thaeree saran thaerai bharavaasai panch dhusatt lai saadhhehi ||3||
    In Your Sanctuary, with Your Support, they subdue the five villains. ||3||

    ਗਿਆਨੁ ਧਿਆਨੁ ਕਿਛੁ ਕਰਮੁ ਨ ਜਾਣਾ ਸਾਰ ਨ ਜਾਣਾ ਤੇਰੀ ॥
    giaan dhhiaan kishh karam n jaanaa saar n jaanaa thaeree ||
    I know nothing about wisdom, meditation and good deeds; I know nothing about Your excellence.

    ਸਭ ਤੇ ਵਡਾ ਸਤਿਗੁਰੁ ਨਾਨਕੁ ਜਿਨਿ ਕਲ ਰਾਖੀ ਮੇਰੀ ॥੪॥੧੦॥੫੭॥
    sabh thae vaddaa sathigur naanak jin kal raakhee maeree ||4||10||57||
    Guru Nanak is the greatest of all; He saved my honor in this Dark Age of Kali Yuga. ||4||10||57||
    ~SGGS Ji p. 750

    I brought in quote about the Vedas because it explained how there are many layers of meaning and complexity within them, even including the tonality, sound and vibration of the root words. In like manner Gurbani, while not concerned ritualistically with sound and intonation still has layers of deeply embedded complex meaning and shabd.

    For a moment let's look at what this means:

    ਗੁਰਮੁਖਿ ਨਾਦੰ ਗੁਰਮੁਖਿ ਵੇਦੰ ਗੁਰਮੁਖਿ ਰਹਿਆ ਸਮਾਈ ॥
    guramukh naadhan guramukh vaedhan guramukh rehiaa samaaee ||
    The Guru's Word is the Sound-current of the Naad; the Guru's Word is the Wisdom of the Vedas; the Guru's Word is all-pervading.
    ~SGGS Ji p. 2​


    In this vaak Guru's word is all the wisdom of the Vedas. When you say you don't need to know anything about the Vedas you have Gurbani, I'm simply pointing out that as per Gurbani, all the wisdom of the Vedas is contained within it. And so all the complexity and profound greatness and more besides. This is why Gurbani cannot only be the simplest explanation. But for those interested, Gurbani is an ocean of wisdom. I did not say go study Vedas. Moreover, the vaak is talking about the Naad.

    What is this talking about? Here is a good explanation by Harbhajan Singh Yogi
    What you keep lumping together with Hinduism and calling dead ritualism is actually an ancient science. Can you please make the distinction between caste system, janeeo, arti, etc., and the subtle physiology of the energy body and the science of sound current that has the power to reform the negative programing of your thought patterns?

    What is Hinduism? Is it neatly found in some book with a general description? Or does this include many scriptures, many practices, many schools of thought? Hinduism is basically a British word. Just because Gurbani teaches a yogic science doesn't make it ritualistic Hinduism in the perjorative sense you seem to imply. What I think you're overlooking here is the Living Reality of this science because it's not familiar to you and you don't recognize it even when you see it described in Gurbani.

    Charan Pahul is implied in the definitions of Charanamrit. This is an ancient Indic practice of vibrational attunement and receptive humility which creates transmission of Living energy between the Guru and the chela. It is abundantly clear and there are even supporting historical references including vaaran of Bhai Gurdas Ji and separate historical Persian document Dabistan-i-Mazahib. It is even accepted as such by Sikh scholars in many books written about Sikh history. So the idea that you can deny the obvious is somewhat weak argument, but you're right. You don't have to accept it.

    ਆਪਿ ਲਹਾਏ ਕਰੇ ਜਿਸੁ ਕਿਰਪਾ ਜਿਸ ਨੋ ਗੁਰਮੁਖਿ ਕਰੇ ਹਰੇ ॥
    aap lehaaeae karae jis kirapaa jis no guramukh karae harae ||
    By His Grace, the Lord enables the Gurmukh to find these pearls.

    ਆਪੇ ਭਉਜਲੁ ਆਪਿ ਹੈ ਬੋਹਿਥਾ ਆਪੇ ਖੇਵਟੁ ਆਪਿ ਤਰੇ ॥
    aapae bhoujal aap hai bohithhaa aapae khaevatt aap tharae ||
    He Himself is the terrifying world-ocean, and He Himself is the boat; He Himself is the boatman, and He Himself ferries us across.
    ~SGGS Ji p. 552

    I would invite you to look at the negativity in the words you're using: hijack, confusing, ritualism, grenade, limbless, hypocrites, financial gains, spiritual suicide, distortion, rejection, corrupted, trash, dogmatic, crippled with imaginations, rigidness, totally futile, fake, manufactured, narrow, etc.

    These descriptions cannot invalidate a true psychic science. But they do reflect on the state of mind of the perceiver. Raja Yoga is called a science of the mind. It's a science about how sound and power words like mantara and bani can affect our thinking. And you're talking about fake babas who set up shop to financially exploit Sikhs with confusion. Are these the same thing? No. Are there fake babas who exploit people? Of course. But just because there are fake babas doesn't mean the Sikh can't find the science of union with God (yoga) which is described in Gurbani. Because you have negative impression of Hinduism or sant mat doesn't mean negativity is reflected in these concepts found in Gurbani. Gurbani, as you know is the cure for confusion, and it is the essence of purity. It has the power to cleanse our minds.

    There's a science behind it, that's all I'm saying. That science requires an energy transmission to take place between a Guru and a disciple. For this reason I've explained the concept of Guru-chela relationship and Gur-deekhya. Because without the Guru's energy imprint, Living Power, enlightenment, shabad-Jyot, vibration... and the chela's attunement and receptivity to Guru...none of this powerful transformation of consciousness Gurbani is describing can take place. We can't give enlightenment to ourselves. We must become enlightened by a Guru. Guru initiates and sustains the unfolding process of spiritual development of His chelas.

    Simply to run out and receive amrit cannot give you this attunement. Simply to practice Naam abiyaas cannot. Simply to jap Vaheguru Gurmantara cannot. Simply to take cool isnaan at amrit vela time cannot. Simply to sing kirtan of the Lord's praise cannot. Simply to keep Rehit Maryada cannot. Simply to wear panj kakkars cannot. Simply to name yourself Singh or Kaur cannot. Simply to practice Naam simran and dhyan cannot.

    So what can do it? I'm not telling anyone run out and get a yoga teacher and practice yoga techniques from them. I'm not telling anyone run out and study the vedas, shastras and simritis. I'm not telling anyone to do anything other than reflect on what Gurbani is teaching in relation to purataan Gursikh practices. I'm saying by following the sadhan prescriptions of a spiritual life found in Gurbani and Gurmat practices (gupt Naam dhrir, Naam abiyaas, Rehit Maryada given to us by the Guru in Panj Piare) are all a package deal. It doesn't cost you a single penny! And you don't have to tolerate any dedhari fool (baba, sant, fake teacher). You have Living Guru! And this doesn't have to do with the kundalini yoga of 3HO. 3HO doesn't teach Naam abiyaas. I was blessed to receive Naam abiyaas from Gursikh Panj Piare during amrit sinchaar at AKJ Rainsbhae. The Naam Dhrir (implanting the Naam) and Naam abiyaas practice of sass giras simran pranayam is purataan Gursikh practice which can be distilled from Gurbani and is recorded in Prem Sumarag which earliest written version dates to 1706. Dasam Pita Ji was shaheedi in 1708. So look critically at the dates. Naam Abiyaas dates to time of Guru! All of Gurmat Gursikhi is the original kundalini yoga! And it has nothing to do with asanas, nothing to do with expensive classes, nothing to do with people who call themselves teachers of yoga. That's what I'm saying.

    Everyone will practice Sikhi according to their own understanding and karam. And everyone will receive what enlightenment they are capable of receiving with Guruji's kirpa. And none of this is dead ritualism, dogmatism, rigidness, confusion or futility. It is the science of spiritual life and liberation. And to greater and lesser degrees we all try to put into practice (reality) attunement with Guru. These purataan practices have a lot of meaning and importance to spiritual development which is why different Jathas preseved them. To disregard the value of deekhya is unfortunate since it is the primary catalyst for vibrational attunement with Satguru.

    ਰੋਗੀ ਬ੍ਰਹਮਾ ਬਿਸਨੁ ਸਰੁਦ੍ਰਾ ਰੋਗੀ ਸਗਲ ਸੰਸਾਰਾ ॥
    rogee brehamaa bisan sarudhraa rogee sagal sansaaraa ||
    Brahma, Vishnu and Shiva are diseased; the whole world is diseased.

    ਹਰਿ ਪਦੁ ਚੀਨਿ ਭਏ ਸੇ ਮੁਕਤੇ ਗੁਰ ਕਾ ਸਬਦੁ ਵੀਚਾਰਾ ॥੪॥
    har padh cheen bheae sae mukathae gur kaa sabadh veechaaraa ||4||
    Those who remember the Lord's Feet and contemplate the Word of the Guru's Shabad are liberated. ||4||

    ਰੋਗੀ ਸਾਤ ਸਮੁੰਦ ਸਨਦੀਆ ਖੰਡ ਪਤਾਲ ਸਿ ਰੋਗਿ ਭਰੇ ॥
    rogee saath samundh sanadheeaa khandd pathaal s rog bharae ||
    The seven seas are diseased, along with the rivers; the continents and the nether regions of the underworlds are full of disease.

    ਹਰਿ ਕੇ ਲੋਕ ਸਿ ਸਾਚਿ ਸੁਹੇਲੇ ਸਰਬੀ ਥਾਈ ਨਦਰਿ ਕਰੇ ॥੫॥
    har kae lok s saach suhaelae sarabee thhaaee nadhar karae ||5||
    The people of the Lord dwell in Truth and peace; He blesses them with His Grace everywhere. ||5||

    ਰੋਗੀ ਖਟ ਦਰਸਨ ਭੇਖਧਾਰੀ ਨਾਨਾ ਹਠੀ ਅਨੇਕਾ ॥
    rogee khatt dharasan bhaekhadhhaaree naanaa hathee anaekaa ||
    The six Shaastras are diseased, as are the many who follow the different religious orders.

    ਬੇਦ ਕਤੇਬ ਕਰਹਿ ਕਹ ਬਪੁਰੇ ਨਹ ਬੂਝਹਿ ਇਕ ਏਕਾ ॥੬॥
    baedh kathaeb karehi keh bapurae neh boojhehi eik eaekaa ||6||
    What can the poor Vedas and Bibles do? People do not understand the One and Only Lord. ||6||

    ਮਿਠ ਰਸੁ ਖਾਇ ਸੁ ਰੋਗਿ ਭਰੀਜੈ ਕੰਦ ਮੂਲਿ ਸੁਖੁ ਨਾਹੀ ॥
    mith ras khaae s rog bhareejai kandh mool sukh naahee ||
    Eating sweet treats, the mortal is filled with disease; he finds no peace at all.

    ਨਾਮੁ ਵਿਸਾਰਿ ਚਲਹਿ ਅਨ ਮਾਰਗਿ ਅੰਤ ਕਾਲਿ ਪਛੁਤਾਹੀ ॥੭॥
    naam visaar chalehi an maarag anth kaal pashhuthaahee ||7||
    Forgetting the Naam, the Name of the Lord, they walk on other paths, and at the very last moment, they regret and repent. ||7||

    ਤੀਰਥਿ ਭਰਮੈ ਰੋਗੁ ਨ ਛੂਟਸਿ ਪੜਿਆ ਬਾਦੁ ਬਿਬਾਦੁ ਭਇਆ ॥
    theerathh bharamai rog n shhoottas parriaa baadh bibaadh bhaeiaa ||
    Wandering around at sacred shrines of pilgrimage, the mortal is not cured of his disease. Reading scripture, he gets involved in useless arguments.

    ਦੁਬਿਧਾ ਰੋਗੁ ਸੁ ਅਧਿਕ ਵਡੇਰਾ ਮਾਇਆ ਕਾ ਮੁਹਤਾਜੁ ਭਇਆ ॥੮॥
    dhubidhhaa rog s adhhik vaddaeraa maaeiaa kaa muhathaaj bhaeiaa ||8||
    The disease of duality is so very deadly; it causes dependence on Maya. ||8||

    ਗੁਰਮੁਖਿ ਸਾਚਾ ਸਬਦਿ ਸਲਾਹੈ ਮਨਿ ਸਾਚਾ ਤਿਸੁ ਰੋਗੁ ਗਇਆ ॥
    guramukh saachaa sabadh salaahai man saachaa this rog gaeiaa ||
    One who becomes Gurmukh and praises the True Shabad with the True Lord in his mind is cured of his disease.
    ~SGGS Ji p. 1153

    It's not my yoga thing. I've highlighted certain pauris in Gurbani where Guru is declared a Master of Raja Yoga for the kalyug. And I've explained how the Sikh discipline of sadhana such as amrit vela, Naam jap, kirtan, etc are all part of Guruji's yoga (practice to unite the seeker with God). This is the essence of Sikhism. It has nothing to do with preconceptions you may have about yoga in general.

    Gurbani says reading all the vedas, simritis and yoga practices are of no avail. Does Gurbani say that clinging to Guru is of no avail? No. There are something like 16 major schools of yoga. Guruji tells us not to follow them. Because He is the Master. We follow His hukam. We follow His Gurbani. We follow His sadhan presecription for spiritual practice. And this is how we obtain liberation. You don't understand that to follow Guruji is to follow His yoga. Gurbani says even Brahma and Shiva have to follow Guruji because only Guruji is merged in the nirgun and sargun reality of God. So no other yoga can take you higher in the kalug than Guru's method, which is transmission of enlightenment through means of the shabad-Jyot in the Naam.

    ਰਾਜਨ ਜੋਗੁ ਕਰਿ ਹਾਂ ॥
    raajan jog kar haan ||
    Practice Raja Yoga, the Yoga of meditation and success.

    ਕਹੁ ਨਾਨਕ ਲੋਗ ਅਲੋਗੀ ਰੀ ਸਖੀ ॥੨॥੧॥੧੫੭॥
    kahu naanak log alogee ree sakhee ||2||1||157||
    Says Nanak, this is the way to dwell with the people, and yet remain apart from them. ||2||1||157||

    ਆਸਾਵਰੀ ਮਹਲਾ ੫ ॥
    aasaavaree mehalaa 5 ||
    Aasaavaree, Fifth Mehl:

    ਮਨਸਾ ਏਕ ਮਾਨਿ ਹਾਂ ॥
    manasaa eaek maan haan ||
    Cherish one desire only:

    ਗੁਰ ਸਿਉ ਨੇਤ ਧਿਆਨਿ ਹਾਂ ॥
    gur sio naeth dhhiaan haan ||
    meditate continually on the Guru.

    ਦ੍ਰਿੜੁ ਸੰਤ ਮੰਤ ਗਿਆਨਿ ਹਾਂ ॥
    dhrirr santh manth giaan haan ||
    Install the wisdom of the Saints' Mantra.

    ਸੇਵਾ ਗੁਰ ਚਰਾਨਿ ਹਾਂ ॥
    saevaa gur charaan haan ||
    Serve the Feet of the Guru,

    ਤਉ ਮਿਲੀਐ ਗੁਰ ਕ੍ਰਿਪਾਨਿ ਮੇਰੇ ਮਨਾ ॥੧॥ ਰਹਾਉ ॥
    tho mileeai gur kirapaan maerae manaa ||1|| rehaao ||
    and you shall meet Him, by Guru's Grace, O my mind. ||1||Pause||
    ~SGGS Ji p. 409

    ਏਹੁ ਜੋਗੁ ਨ ਹੋਵੈ ਜੋਗੀ ਜਿ ਕੁਟੰਬੁ ਛੋਡਿ ਪਰਭਵਣੁ ਕਰਹਿ ॥
    eaehu jog n hovai jogee j kuttanb shhodd parabhavan karehi ||
    This is not Yoga, O Yogi, to abandon your family and wander around.

    ਗ੍ਰਿਹ ਸਰੀਰ ਮਹਿ ਹਰਿ ਹਰਿ ਨਾਮੁ ਗੁਰ ਪਰਸਾਦੀ ਅਪਣਾ ਹਰਿ ਪ੍ਰਭੁ ਲਹਹਿ ॥੮॥
    grih sareer mehi har har naam gur parasaadhee apanaa har prabh lehehi ||8||
    The Name of the Lord, Har, Har, is within the household of the body. By Guru's Grace, you shall find your Lord God. ||8||

    ਇਹੁ ਜਗਤੁ ਮਿਟੀ ਕਾ ਪੁਤਲਾ ਜੋਗੀ ਇਸੁ ਮਹਿ ਰੋਗੁ ਵਡਾ ਤ੍ਰਿਸਨਾ ਮਾਇਆ ॥
    eihu jagath mittee kaa puthalaa jogee eis mehi rog vaddaa thrisanaa maaeiaa ||
    This world is a puppet of clay, Yogi; the terrible disease, the desire for Maya is in it.

    ਅਨੇਕ ਜਤਨ ਭੇਖ ਕਰੇ ਜੋਗੀ ਰੋਗੁ ਨ ਜਾਇ ਗਵਾਇਆ ॥੯॥
    anaek jathan bhaekh karae jogee rog n jaae gavaaeiaa ||9||
    Making all sorts of efforts, and wearing religious robes, Yogi, this disease cannot be cured. ||9||

    ਹਰਿ ਕਾ ਨਾਮੁ ਅਉਖਧੁ ਹੈ ਜੋਗੀ ਜਿਸ ਨੋ ਮੰਨਿ ਵਸਾਏ ॥
    har kaa naam aoukhadhh hai jogee jis no mann vasaaeae ||
    The Name of the Lord is the medicine, Yogi; the Lord enshrines it in the mind.

    ਗੁਰਮੁਖਿ ਹੋਵੈ ਸੋਈ ਬੂਝੈ ਜੋਗ ਜੁਗਤਿ ਸੋ ਪਾਏ ॥੧੦॥
    guramukh hovai soee boojhai jog jugath so paaeae ||10||
    One who becomes Gurmukh understands this; he alone finds the Way of Yoga. ||10||

    ਜੋਗੈ ਕਾ ਮਾਰਗੁ ਬਿਖਮੁ ਹੈ ਜੋਗੀ ਜਿਸ ਨੋ ਨਦਰਿ ਕਰੇ ਸੋ ਪਾਏ ॥
    jogai kaa maarag bikham hai jogee jis no nadhar karae so paaeae ||
    The Path of Yoga is very difficult, Yogi; he alone finds it, whom God blesses with His Grace.

    ਅੰਤਰਿ ਬਾਹਰਿ ਏਕੋ ਵੇਖੈ ਵਿਚਹੁ ਭਰਮੁ ਚੁਕਾਏ ॥੧੧॥
    anthar baahar eaeko vaekhai vichahu bharam chukaaeae ||11||
    Inside and outside, he sees the One Lord; he eliminates doubt from within himself. ||11||

    ਵਿਣੁ ਵਜਾਈ ਕਿੰਗੁਰੀ ਵਾਜੈ ਜੋਗੀ ਸਾ ਕਿੰਗੁਰੀ ਵਜਾਇ ॥
    vin vajaaee kinguree vaajai jogee saa kinguree vajaae ||
    So play the harp which vibrates without being played, Yogi.

    ਕਹੈ ਨਾਨਕੁ ਮੁਕਤਿ ਹੋਵਹਿ ਜੋਗੀ ਸਾਚੇ ਰਹਹਿ ਸਮਾਇ ॥੧੨॥੧॥੧੦॥
    kehai naanak mukath hovehi jogee saachae rehehi samaae ||12||1||10||
    Says Nanak, thus you shall be liberated, Yogi, and remain merged in the True Lord. ||12||1||10||
    ~SGGS Ji p. 909

    ਜੋਗੀ ਜੁਗਤਿ ਗਵਾਈ ਹੰਢੈ ਪਾਖੰਡਿ ਜੋਗੁ ਨ ਪਾਈ ॥੧੦॥
    jogee jugath gavaaee handtai paakhandd jog n paaee ||10||
    Yogi, you have lost the Way; you wander around confused. Through hypocrisy, Yoga is not attained. ||10||

    ਸਿਵ ਨਗਰੀ ਮਹਿ ਆਸਣਿ ਬੈਸੈ ਗੁਰ ਸਬਦੀ ਜੋਗੁ ਪਾਈ ॥੧੧॥
    siv nagaree mehi aasan baisai gur sabadhee jog paaee ||11||
    Sitting in Yogic postures in the City of God, through the Word of the Guru's Shabad, you shall find Yoga. ||11||

    ਧਾਤੁਰ ਬਾਜੀ ਸਬਦਿ ਨਿਵਾਰੇ ਨਾਮੁ ਵਸੈ ਮਨਿ ਆਈ ॥੧੨॥
    dhhaathur baajee sabadh nivaarae naam vasai man aaee ||12||
    Restrain your restless wanderings through the Shabad, and the Naam will come to dwell in your mind. ||12||

    ਏਹੁ ਸਰੀਰੁ ਸਰਵਰੁ ਹੈ ਸੰਤਹੁ ਇਸਨਾਨੁ ਕਰੇ ਲਿਵ ਲਾਈ ॥੧੩॥
    eaehu sareer saravar hai santhahu eisanaan karae liv laaee ||13||
    This body is a pool, O Saints; bathe in it, and enshrine love for the Lord. ||13||

    ਨਾਮਿ ਇਸਨਾਨੁ ਕਰਹਿ ਸੇ ਜਨ ਨਿਰਮਲ ਸਬਦੇ ਮੈਲੁ ਗਵਾਈ ॥੧੪॥
    naam eisanaan karehi sae jan niramal sabadhae mail gavaaee ||14||
    Those who cleanse themselves through the Naam, are the most immaculate people; through the Shabad, they wash off their filth. ||14||

    ਤ੍ਰੈ ਗੁਣ ਅਚੇਤ ਨਾਮੁ ਚੇਤਹਿ ਨਾਹੀ ਬਿਨੁ ਨਾਵੈ ਬਿਨਸਿ ਜਾਈ ॥੧੫॥
    thrai gun achaeth naam chaethehi naahee bin naavai binas jaaee ||15||
    Trapped by the three qualities, the unconscious person does not think of the Naam; without the Name, he wastes away. ||15||

    ਬ੍ਰਹਮਾ ਬਿਸਨੁ ਮਹੇਸੁ ਤ੍ਰੈ ਮੂਰਤਿ ਤ੍ਰਿਗੁਣਿ ਭਰਮਿ ਭੁਲਾਈ ॥੧੬॥
    brehamaa bisan mehaes thrai moorath thrigun bharam bhulaaee ||16||
    The three forms of Brahma, Vishnu and Shiva are trapped in the three qualities, lost in confusion. ||16||

    ਗੁਰ ਪਰਸਾਦੀ ਤ੍ਰਿਕੁਟੀ ਛੂਟੈ ਚਉਥੈ ਪਦਿ ਲਿਵ ਲਾਈ ॥੧੭॥
    gur parasaadhee thrikuttee shhoottai chouthhai padh liv laaee ||17||
    By Guru's Grace, this triad is eradicated, and one is lovingly absorbed in the fourth state. ||17||

    ਪੰਡਿਤ ਪੜਹਿ ਪੜਿ ਵਾਦੁ ਵਖਾਣਹਿ ਤਿੰਨਾ ਬੂਝ ਨ ਪਾਈ ॥੧੮॥
    panddith parrehi parr vaadh vakhaanehi thinnaa boojh n paaee ||18||
    The Pandits, the religious scholars, read, study and discuss the arguments; they do not understand. ||18||

    ਬਿਖਿਆ ਮਾਤੇ ਭਰਮਿ ਭੁਲਾਏ ਉਪਦੇਸੁ ਕਹਹਿ ਕਿਸੁ ਭਾਈ ॥੧੯॥
    bikhiaa maathae bharam bhulaaeae oupadhaes kehehi kis bhaaee ||19||
    Engrossed in corruption, they wander in confusion; who can they possibly instruct, O Siblings of Destiny? ||19||

    ਭਗਤ ਜਨਾ ਕੀ ਊਤਮ ਬਾਣੀ ਜੁਗਿ ਜੁਗਿ ਰਹੀ ਸਮਾਈ ॥੨੦॥
    bhagath janaa kee ootham baanee jug jug rehee samaaee ||20||
    The Bani, the Word of the humble devotee is the most sublime and exalted; it prevails throughout the ages. ||20||
    ~SGGS Ji p. 909

    Naam simran is a form of yoga veer ji. Yoga means a practice which leads to merging with the Divine. Gurbani doesn't say don't practice. It gives very clear practices. Gurbani is saying Guru is the path, not any other. And Guru's path is perfection of all other yoga.


    ਹਰਿ ਕਾ ਨਾਮੁ ਜਨ ਕਉ ਭੋਗ ਜੋਗ ॥
    har kaa naam jan ko bhog jog ||
    The Name of the Lord is the enjoyment and Yoga of His servants.

    ਹਰਿ ਨਾਮੁ ਜਪਤ ਕਛੁ ਨਾਹਿ ਬਿਓਗੁ ॥
    har naam japath kashh naahi bioug ||
    Chanting the Lord's Name, there is no separation from Him.
    ~SGGS Ji p. 265​



    ਗੁਰ ਕਾ ਸਬਦੁ ਮਨੈ ਮਹਿ ਮੁੰਦ੍ਰਾ ਖਿੰਥਾ ਖਿਮਾ ਹਢਾਵਉ ॥
    gur kaa sabadh manai mehi mundhraa khinthhaa khimaa hadtaavo ||
    Let the Word of the Guru's Shabad be the ear-rings in your mind, and wear the patched coat of tolerance.

    ਜੋ ਕਿਛੁ ਕਰੈ ਭਲਾ ਕਰਿ ਮਾਨਉ ਸਹਜ ਜੋਗ ਨਿਧਿ ਪਾਵਉ ॥੧॥
    jo kishh karai bhalaa kar maano sehaj jog nidhh paavo ||1||
    Whatever the Lord does, look upon that as good; thus you shall obtain the treasure of Sehj Yoga. ||1||
    ~SGGS Ji p. 359

    ਕਲਿਜੁਗੁ ਹਰਿ ਕੀਆ ਪਗ ਤ੍ਰੈ ਖਿਸਕੀਆ ਪਗੁ ਚਉਥਾ ਟਿਕੈ ਟਿਕਾਇ ਜੀਉ ॥
    kalijug har keeaa pag thrai khisakeeaa pag chouthhaa ttikai ttikaae jeeo ||
    The Lord ushered in the Dark Age, the Iron Age of Kali Yuga; three legs of religion were lost, and only the fourth leg remained intact.

    ਗੁਰ ਸਬਦੁ ਕਮਾਇਆ ਅਉਖਧੁ ਹਰਿ ਪਾਇਆ ਹਰਿ ਕੀਰਤਿ ਹਰਿ ਸਾਂਤਿ ਪਾਇ ਜੀਉ ॥
    gur sabadh kamaaeiaa aoukhadhh har paaeiaa har keerath har saanth paae jeeo ||
    Acting in accordance with the Word of the Guru's Shabad, the medicine of the Lord's Name is obtained. Singing the Kirtan of the Lord's Praises, divine peace is obtained.

    ਹਰਿ ਕੀਰਤਿ ਰੁਤਿ ਆਈ ਹਰਿ ਨਾਮੁ ਵਡਾਈ ਹਰਿ ਹਰਿ ਨਾਮੁ ਖੇਤੁ ਜਮਾਇਆ ॥
    har keerath ruth aaee har naam vaddaaee har har naam khaeth jamaaeiaa ||
    The season of singing the Lord's Praise has arrived; the Lord's Name is glorified, and the Name of the Lord, Har, Har, grows in the field of the body.

    ਕਲਿਜੁਗਿ ਬੀਜੁ ਬੀਜੇ ਬਿਨੁ ਨਾਵੈ ਸਭੁ ਲਾਹਾ ਮੂਲੁ ਗਵਾਇਆ ॥
    kalijug beej beejae bin naavai sabh laahaa mool gavaaeiaa ||
    In the Dark Age of Kali Yuga, if one plants any other seed than the Name, all profit and capital is lost.
    ~SGGS Ji p. 446​


    ਗੁਰਮਤਿ ਮਨੂਆ ਅਸਥਿਰੁ ਰਾਖਹੁ ਇਨ ਬਿਧਿ ਅੰਮ੍ਰਿਤੁ ਪੀਓਈਐ ॥੧॥ ਰਹਾਉ ॥
    guramath manooaa asathhir raakhahu ein bidhh anmrith peeoueeai ||1|| rehaao ||
    Through the Guru's Teachings, hold your mind steady and stable, and in this way, drink in the Ambrosial Nectar. ||1||Pause||

    ਗੁਰ ਕੈ ਬਾਣਿ ਬਜਰ ਕਲ ਛੇਦੀ ਪ੍ਰਗਟਿਆ ਪਦੁ ਪਰਗਾਸਾ ॥
    gur kai baan bajar kal shhaedhee pragattiaa padh paragaasaa ||
    The Guru's arrow has pierced the hard core of this Dark Age of Kali Yuga, and the state of enlightenment has dawned.
    ~SGGS Ji p. 332


    ਹਰਿ ਹਰਿ ਕਰਤਾ ਦੂਖ ਬਿਨਾਸਨੁ ਪਤਿਤ ਪਾਵਨੁ ਹਰਿ ਨਾਮੁ ਜੀਉ ॥੧॥
    har har karathaa dhookh binaasan pathith paavan har naam jeeo ||1||
    The Creator Lord, Har, Har, is the Destroyer of distress; the Name of the Lord is the Purifier of sinners. ||1||

    ਹਰਿ ਨਾਮੁ ਪਦਾਰਥੁ ਕਲਿਜੁਗਿ ਊਤਮੁ ਹਰਿ ਜਪੀਐ ਸਤਿਗੁਰ ਭਾਇ ਜੀਉ ॥
    har naam padhaarathh kalijug ootham har japeeai sathigur bhaae jeeo ||
    The wealth of the Lord's Name is the most exalted in this Dark Age of Kali Yuga; chant the Lord's Name according to the Way of the True Guru.
    ~SGGS Ji p. 444

    If Guruji is a critic of yugs, why does Gurbani explain that Guru is the only path which can lead to mukti in the present yug? Obviously yugs would have to be a reality for this to be true. Gurbani doesn't say the Satyug is where HE is remembered. Veerji thats a Christian concept coming from bhagkti literature of Christians, that where He (Jesus) is, heaven is also. But Gurbani talks about distinct yugs and the efficacy of spiritual practice for this current age of kalyug. When a person obtains liberation and the dasm duar is opened and he receives darshan of Vaheguru, that person merges into Timeless Lord, and so is beyond all ages, even Satyug.

    ਰਾਜ ਲੀਲਾ ਤੇਰੈ ਨਾਮਿ ਬਨਾਈ ॥
    raaj leelaa thaerai naam banaaee ||
    The pleasures of royalty are derived from Your Name.

    ਜੋਗੁ ਬਨਿਆ ਤੇਰਾ ਕੀਰਤਨੁ ਗਾਈ ॥੧॥
    jog baniaa thaeraa keerathan gaaee ||1||
    I attain Yoga, singing the Kirtan of Your Praises. ||1||

    ਸਰਬ ਸੁਖਾ ਬਨੇ ਤੇਰੈ ਓਲ੍ਹ੍ਹੈ ॥
    sarab sukhaa banae thaerai oulhai ||
    All comforts are obtained in Your Shelter.

    ਭ੍ਰਮ ਕੇ ਪਰਦੇ ਸਤਿਗੁਰ ਖੋਲ੍ਹ੍ਹੇ ॥੧॥ ਰਹਾਉ ॥
    bhram kae paradhae sathigur kholhae ||1|| rehaao ||
    The True Guru has removed the veil of doubt. ||1||Pause||

    ਹੁਕਮੁ ਬੂਝਿ ਰੰਗ ਰਸ ਮਾਣੇ ॥
    hukam boojh rang ras maanae ||
    Understanding the Command of the Lord's Will, I revel in pleasure and joy.

    ਸਤਿਗੁਰ ਸੇਵਾ ਮਹਾ ਨਿਰਬਾਣੇ ॥੨॥
    sathigur saevaa mehaa nirabaanae ||3||
    Serving the True Guru, I obtain the supreme state of Nirvaanaa. ||2||

    ਜਿਨਿ ਤੂੰ ਜਾਤਾ ਸੋ ਗਿਰਸਤ ਉਦਾਸੀ ਪਰਵਾਣੁ ॥
    jin thoon jaathaa so girasath oudhaasee paravaan ||
    One who recognizes You is recognized as a householder, and as a renunciate.

    ਨਾਮਿ ਰਤਾ ਸੋਈ ਨਿਰਬਾਣੁ ॥੩॥
    naam rathaa soee nirabaan ||2||
    Imbued with the Naam, the Name of the Lord, he dwells in Nirvaanaa. ||3||

    ਜਾ ਕਉ ਮਿਲਿਓ ਨਾਮੁ ਨਿਧਾਨਾ ॥
    jaa ko miliou naam nidhhaanaa ||
    One who has obtained the treasure of the Naam

    ਭਨਤਿ ਨਾਨਕ ਤਾ ਕਾ ਪੂਰ ਖਜਾਨਾ ॥੪॥੬॥੫੭॥
    bhanath naanak thaa kaa poor khajaanaa ||4||6||57||
    - prays Nanak, his treasure-house is filled to overflowing. ||4||6||57||
    ~SGGS Ji p. 385

    The whole point about why this relates to a discussion thread about conversion and adopting Sikh names or Sikh identity, is to explain initiation into a Guru disciple relationship with Satguru is the only way to convert your previous modes of identifying with duality and transform the mind itself. Because changing name and identity is part of Gurmat teachings and has to do with energy transmission of Gur-shabad, simply adopting the outer convention of Sikh sounding name or kakkars will not provide this energetic vibrational attunement which is the real Sikh conversion. Rather than discouraging anyone, I wanted to share the remarkable wealth which is Gurmat Gursikhi and includes emphasis on Khande Ki Pahul. Why wouldn't someone take amrit deekhya? And usually it's because they don't want to commit to the practices and lifestyle changes which will actuualy work to transform them. Transformation of consciousness is the very goal and purpose of Sikhism. Without faithfulness to Guruji's practices, their is no conversion or change in the life at all. And it's not like a magic wand. Just because someone has started down this path of becoming a committed Gursikh doesn't mean he isn't still in duality delusion, ego and the panj dhoots, or as ignorant as the worst of people. What it means is, this individual has taken a step to cling to Guru as the life raft in an ocean of suffering. It is the beginning of the transformative process of Naam sehaj yoga or the yoga of the sound current or however you want to describe what Gurbani says is Guruji's Raja Yoga. Any person seeking conversion to Sikh religion should consider the formal relationship with Living Satguru is the real conversion, and not just what you say you believe in.

    ~Bhul chak maaf karni ji
     
  13. Harjas Kaur Khalsa

    Harjas Kaur Khalsa
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    Re: Sikh Names

    Academic: "not of practical relevance; of only theoretical interest: the debate has been largely academic."


    Veerji, are you suggesting the science of self-realization and enlightenment which is found in Gurbani is "not of practical relevance," and therefore merely an academic exercise? That can't be possible.

    When you read about kundalini awakening in Gurbani, as described by opening dasm duar, how does this automatically relate to Yogi Bhajan? I will not deny he was a teacher of Kundalini yoga and had interesting things to say. But Kundalini awakening is not the property of Yogi Bhajan or 3HO.

    You say, "Kundalini Yoga and Pranayam are related." This is not correct. I'm not a member of 3HO, nor do I practice Yogi Bhajan's kundalini yoga. Yet, I received Naam Gurmantara and became Naam abiyaasi when I was amrit chakk. Sass giras simran is a form of pranayam. It is in Gurbani. Let me show you:

    57. Page422 Line 19 Raag Aasaa: Guru Amar Das

    ਤੇਤੀਸ ਕਰੋੜੀ ਦਾਸ ਤੁਮ੍ਹ੍ਹਾਰੇ ਰਿਧਿ ਸਿਧਿ ਪ੍ਰਾਣ ਅਧਾਰੀ ॥
    thaethees karorree dhaas thumhaarae ridhh sidhh praan adhhaaree ||
    Three hundred thirty million gods are Your servants. You bestow wealth, and the supernatural powers of the Siddhas; You are the Support of the breath of life.

    ਹਰਿ ਨਾਮੋ ਹਰਿ ਨਾਮੁ ਦੇਵੈ ਮੇਰੈ ਪ੍ਰਾਨਿ ਵਸਾਏ ਰਾਮ ॥
    har naamo har naam dhaevai maerai praan vasaaeae raam ||
    The Lord's Name - He has given me the Lord's Name, and enshrined it within my breath of life.
    ~SGGS Ji p. 51

    ਹਮਰੇ ਜਗਜੀਵਨ ਹਰਿ ਪ੍ਰਾਨ ॥
    hamarae jagajeevan har praan ||
    The Lord, the Life of the World, is my Breath of Life.

    ਹਰਿ ਊਤਮੁ ਰਿਦ ਅੰਤਰਿ ਭਾਇਓ ਗੁਰਿ ਮੰਤੁ ਦੀਓ ਹਰਿ ਕਾਨ ॥੧॥ ਰਹਾਉ ॥
    har ootham ridh anthar bhaaeiou gur manth dheeou har kaan ||1|| rehaao ||
    The Lofty and Exalted Lord became pleasing to my heart and my inner being, when the Guru breathed the Mantra of the Lord into my ears. ||1||Pause||
    ~SGGS Ji p. 1335

    ਜਿਨਾ ਸਾਸਿ ਗਿਰਾਸਿ ਨ ਵਿਸਰੈ ਹਰਿ ਨਾਮਾਂ ਮਨਿ ਮੰਤੁ ॥
    jinaa saas giraas n visarai har naamaan man manth ||
    Those who do not forget the Lord with each breath and morsel of food whose minds are filled with the Mantra of the Lord's Name.
    ~SGGS Ji p. 319​


    ਆਪੇ ਸਬਦੁ ਸਚੁ ਸਾਖੀ ਆਪੇ ਜਿਨ੍ਹ੍ਹ ਜੋਤੀ ਜੋਤਿ ਮਿਲਾਈ ॥
    aapae sabadh sach saakhee aapae jinh jothee joth milaaee ||
    He Himself is the Shabad, and He Himself is the True Teachings; He merges our light into the Light.

    ਦੇਹੀ ਕਾਚੀ ਪਉਣੁ ਵਜਾਏ ਗੁਰਮੁਖਿ ਅੰਮ੍ਰਿਤੁ ਪਾਈ ॥੩॥
    dhaehee kaachee poun vajaaeae guramukh anmrith paaee ||3||
    The breath vibrates through this frail body; the Gurmukh obtains the ambrosial nectar. ||3||
    ~SGGS Ji p. 1260

    ਸਤਿਗੁਰ ਬਚਨ ਬਚਨ ਹੈ ਸਤਿਗੁਰ ਪਾਧਰੁ ਮੁਕਤਿ ਜਨਾਵੈਗੋ ॥੫॥
    sathigur bachan bachan hai sathigur paadhhar mukath janaavaigo ||5||
    The True Guru is the Word, and the Word is the True Guru, who teaches the Path of Liberation. ||5||

    ਨਿਵਲੀ ਕਰਮ ਭੁਅੰਗਮ ਭਾਠੀ ਰੇਚਕ ਪੂਰਕ ਕੁੰਭ ਕਰੈ ॥
    nivalee karam bhuangam bhaathee raechak poorak kunbh karai ||
    You may perform exercises of inner purification, and fire up the furnace of the Kundalini, inhaling and exhaling and holding the breath.

    ਬਿਨੁ ਸਤਿਗੁਰ ਕਿਛੁ ਸੋਝੀ ਨਾਹੀ ਭਰਮੇ ਭੂਲਾ ਬੂਡਿ ਮਰੈ ॥
    bin sathigur kishh sojhee naahee bharamae bhoolaa boodd marai ||
    Without the True Guru, you will not understand; deluded by doubt, you shall drown and die.

    ਅੰਧਾ ਭਰਿਆ ਭਰਿ ਭਰਿ ਧੋਵੈ ਅੰਤਰ ਕੀ ਮਲੁ ਕਦੇ ਨ ਲਹੈ ॥
    andhhaa bhariaa bhar bhar dhhovai anthar kee mal kadhae n lehai ||
    The spiritually blind are filled with filth and pollution; they may wash, but the filth within shall never depart.

    ਨਾਮ ਬਿਨਾ ਫੋਕਟ ਸਭਿ ਕਰਮਾ ਜਿਉ ਬਾਜੀਗਰੁ ਭਰਮਿ ਭੁਲੈ ॥੧॥
    naam binaa fokatt sabh karamaa jio baajeegar bharam bhulai ||1||
    Without the Naam, the Name of the Lord, all their actions are useless, like the magician who deceives through illusions. ||1||

    ਖਟੁ ਕਰਮ ਨਾਮੁ ਨਿਰੰਜਨੁ ਸੋਈ ॥
    khatt karam naam niranjan soee ||
    The merits of the six religious rituals are obtained through the Immaculate Naam.
    ~SGGS Ji p. 1343

    ਸਾਸਨਿ ਸਾਸਿ ਸਾਸਿ ਬਲੁ ਪਾਈ ਹੈ ਨਿਹਸਾਸਨਿ ਨਾਮੁ ਧਿਆਵੈਗੋ ॥
    saasan saas saas bal paaee hai nihasaasan naam dhhiaavaigo ||
    By His Training, I find strength with each and every breath; now that I am trained and tamed, I meditate on the Naam, the Name of the Lord.

    ਗੁਰ ਪਰਸਾਦੀ ਹਉਮੈ ਬੂਝੈ ਤੌ ਗੁਰਮਤਿ ਨਾਮਿ ਸਮਾਵੈਗੋ ॥੬॥
    gur parasaadhee houmai boojhai tha guramath naam samaavaigo ||6||
    By Guru's Grace, egotism is extinguished, and then, through the Guru's Teachings, I merge in the Naam. ||6||
    ~SGGS Ji p. 1309

    ਨਾਮੁ ਜਪਹੁ ਗੁਰਮੁਖਿ ਪਰਗਾਸਾ ॥
    naam japahu guramukh paragaasaa ||
    Chant the Naam, as Gurmukh, and be exalted.

    ਨਾਮ ਬਿਨਾ ਮੈ ਧਰ ਨਹੀ ਕਾਈ ਨਾਮੁ ਰਵਿਆ ਸਭ ਸਾਸ ਗਿਰਾਸਾ ॥੧॥ ਰਹਾਉ ॥
    naam binaa mai dhhar nehee kaaee naam raviaa sabh saas giraasaa ||1|| rehaao ||
    Without the Naam, I have no other support; the Naam is woven into all my breaths and morsels of food. ||1||Pause||
    ~SGGS Ji p. 367

    ਪ੍ਰਾਨ ਨਾਥ ਅਨਾਥ ਦਾਤੇ ਦੀਨ ਗੋਬਿਦ ਸਰਨ ॥
    praan naathh anaathh dhaathae dheen gobidh saran ||
    He is the Master of the praanaa, the breath of life; He is the Giver of Support to the unsupported. I am meek and poor - I seek the Sanctuary of the Lord of the Universe.

    ਆਸ ਪੂਰਨ ਦੁਖ ਬਿਨਾਸਨ ਗਹੀ ਓਟ ਨਾਨਕ ਹਰਿ ਚਰਨ ॥੨॥੧॥੪੦॥
    aas pooran dhukh binaasan gehee outt naanak har charan ||2||1||40||
    He is the Fulfiller of hope, the Destroyer of pain. Nanak grasps the Support of the Feet of the Lord. ||2||1||40||
    ~SGGS Ji p. 1306

    ਸਾਸਿ ਗਿਰਾਸਿ ਜਪਹੁ ਜਪੁ ਰਸਨਾ ਨੀਤ ਨੀਤ ਗੁਣ ਗਾਈਐ ॥੨॥
    saas giraas japahu jap rasanaa neeth neeth gun gaaeeai ||2||
    With every breath and morsel of food, meditate, and chant with your tongue, continually, each and every day; sing the Glorious Praises of the Lord. ||2||

    ਭਗਤਿ ਪ੍ਰੇਮ ਪਰਮ ਪਦੁ ਪਾਇਆ ਸਾਧਸੰਗਿ ਦੁਖ ਨਾਠੇ ॥
    bhagath praem param padh paaeiaa saadhhasang dhukh naathae ||
    Through loving devotional worship, the supreme status is obtained, and in the Saadh Sangat, the Company of the Holy, sorrows are dispelled.
    ~SGGS Ji p. 382


    ਸਚਿ ਸਚੁ ਜਾਣੀਐ ਇਕ ਚਿਤਹਿ ਲਿਵ ਲਾਵੈ ॥
    sach sach jaaneeai eik chithehi liv laavai ||
    In truth, the True Lord is recognized and realized, when one is lovingly attuned to Him, with one-pointed consciousness.

    ਕਾਮ ਕ੍ਰੋਧ ਵਸਿ ਕਰੈ ਪਵਣੁ ਉਡੰਤ ਨ ਧਾਵੈ ॥
    kaam krodhh vas karai pavan ouddanth n dhhaavai ||
    Lust and anger are brought under control, when the breath does not fly around, wandering restlessly.
    ~SGGS Ji p. 1395

    ਬਟੂਆ ਏਕੁ ਬਹਤਰਿ ਆਧਾਰੀ ਏਕੋ ਜਿਸਹਿ ਦੁਆਰਾ ॥
    battooaa eaek behathar aadhhaaree eaeko jisehi dhuaaraa ||
    The body is a bag with seventy-two chambers, and one opening, the Tenth Gate.

    ਨਵੈ ਖੰਡ ਕੀ ਪ੍ਰਿਥਮੀ ਮਾਗੈ ਸੋ ਜੋਗੀ ਜਗਿ ਸਾਰਾ ॥੧॥
    navai khandd kee prithhamee maagai so jogee jag saaraa ||1||
    He alone is a real Yogi on this earth, who asks for the primal world of the nine regions. ||1||

    ਐਸਾ ਜੋਗੀ ਨਉ ਨਿਧਿ ਪਾਵੈ ॥
    aisaa jogee no nidhh paavai ||
    Such a Yogi obtains the nine treasures.

    ਤਲ ਕਾ ਬ੍ਰਹਮੁ ਲੇ ਗਗਨਿ ਚਰਾਵੈ ॥੧॥ ਰਹਾਉ ॥
    thal kaa breham lae gagan charaavai ||1|| rehaao ||
    He lifts his soul up from below, to the skies of the Tenth Gate. ||1||Pause||

    ਖਿੰਥਾ ਗਿਆਨ ਧਿਆਨ ਕਰਿ ਸੂਈ ਸਬਦੁ ਤਾਗਾ ਮਥਿ ਘਾਲੈ ॥
    khinthhaa giaan dhhiaan kar sooee sabadh thaagaa mathh ghaalai ||
    He makes spiritual wisdom his patched coat, and meditation his needle. He twists the thread of the Word of the Shabad.

    ਪੰਚ ਤਤੁ ਕੀ ਕਰਿ ਮਿਰਗਾਣੀ ਗੁਰ ਕੈ ਮਾਰਗਿ ਚਾਲੈ ॥੨॥
    panch thath kee kar miragaanee gur kai maarag chaalai ||2||
    Making the five elements his deer skin to sit on, he walks on the Guru's Path. ||2||

    ਦਇਆ ਫਾਹੁਰੀ ਕਾਇਆ ਕਰਿ ਧੂਈ ਦ੍ਰਿਸਟਿ ਕੀ ਅਗਨਿ ਜਲਾਵੈ ॥
    dhaeiaa faahuree kaaeiaa kar dhhooee dhrisatt kee agan jalaavai ||
    He makes compassion his shovel, his body the firewood, and he kindles the fire of divine vision.

    ਤਿਸ ਕਾ ਭਾਉ ਲਏ ਰਿਦ ਅੰਤਰਿ ਚਹੁ ਜੁਗ ਤਾੜੀ ਲਾਵੈ ॥੩॥
    this kaa bhaao leae ridh anthar chahu jug thaarree laavai ||3||
    He places love within his heart, and he remains in deep meditation throughout the four ages. ||3||

    ਸਭ ਜੋਗਤਣ ਰਾਮ ਨਾਮੁ ਹੈ ਜਿਸ ਕਾ ਪਿੰਡੁ ਪਰਾਨਾ ॥
    sabh jogathan raam naam hai jis kaa pindd paraanaa ||
    All Yoga is in the Name of the Lord; the body and the breath of life belong to Him.
    ~SGGS Ji p. 477

    ਹਰਿ ਪ੍ਰਾਨ ਪ੍ਰਭੂ ਸੁਖਦਾਤੇ ॥
    har praan prabhoo sukhadhaathae ||
    The Lord God is my praanaa, my breath of life; He is the Giver of peace.

    ਗੁਰ ਪ੍ਰਸਾਦਿ ਕਾਹੂ ਜਾਤੇ ॥੧॥ ਰਹਾਉ ॥
    gur prasaadh kaahoo jaathae ||1|| rehaao ||
    By Guru's Grace, only a few know Him. ||1||Pause||
    ~SGGS Ji p. 529


    ਤ੍ਰੈ ਸਤੁ ਅੰਗੁਲ ਲੈ ਮਨੁ ਪਵਣੁ ਮਿਲਾਇਆ ।
    trai satu angul|ai manu pavanu milaaiaa|
    The breath going ten fingers out the mind is associated with the vital air the practice is completed.

    ਸੋਹੰ ਸਹਜਿ ਸੁਭਾਇ ਅਲਖ ਲਖਾਇਆ ।
    sohan sahaji subhaai alakh|akhaaiaa|
    The imperceptible soham (I am He) is realised in equipoise.

    ਨਿਝਰਿ ਧਾਰਿ ਚੁਆਇ ਅਪਿਉ ਪੀਆਇਆ ।
    nijhari dhaari chuaai apiu peeaaiaa|
    In this state of equipoise, the rare drink of ever-wing cascade is quaffed.

    ਅਨਹਦ ਧੁਨਿ ਲਿਵ ਲਾਇ ਨਾਦ ਵਜਾਇਆ ।
    anahad dhuni|iv|aai naad vajaaiaa|
    Getting absorbed in the unstruck melody a mysterious sound is heard.

    ਅਜਪਾ ਜਾਪੁ ਜਪਾਇ ਸੁੰਨ ਸਮਾਇਆ ।
    ajapaa jaapu japaai sunn samaaiaa|
    Through silent prayer, one merges in the Suny (Lord)
    ~Vaar 22 Pauri 7 of Vaaran Bhai Gurdas Ji

    ਰਾਗ ਨਾਦ ਸੰਬਾਦ ਗਿਆਨੁ ਚੇਤਾਇਆ ।
    raag naad sanbaad giaanu chaytaaiaa|
    Music, melody, dialogue and knowledge make man a conscious being.

    ਨਉ ਦਰਵਾਜੇ ਸਾਧਿ ਸਾਧੁ ਸਦਾਇਆ ।
    nau daravaajay saadhi saadhu sadaaiaa|
    By disciplining the nine gates of the body one is called a sadhu.

    ਵੀਹ ਇਕੀਹ ਉਲਘਿ ਨਿਜ ਘਰਿ ਆਇਆ ।
    veeh ikeeh ulaghi nij ghari aaiaa|
    Transcending the worldy illusions he stabilizes within his self.

    ਪੂਰਕ ਕੁੰਭਕ ਰੇਚਕ ਤ੍ਰਾਟਕ ਧਾਇਆ ।
    poorak kunbhak raychak traatak dhaaiaa|
    Prior to this, he was running after various practices of hath yoga,

    ਨਿਉਲੀ ਕਰਮ ਭੁਯੰਗੁ ਆਸਣ ਲਾਇਆ ।
    niulee karam bhuyangu aasan|aaiaa|
    such as the rechak, purak, kumbhak, tratak, nyolrand bhujarig asan.

    ਇੜਾ ਪਿੰਗੁਲਾ ਝਾਗ ਸੁਖਮਨਿ ਛਾਇਆ ।
    irhaa pingulaa jhaag sukhamani chhaaiaa|
    He practised different processes of breathing like ire', pirigala and susumna.

    ਖੇਚਰ ਭੂਚਰ ਚਾਚਰ ਸਾਧਿ ਸਧਾਇਆ ।
    khaychar bhoochar chaachar saadhi sadhaaiaa|
    He perfected their khechari and chachari postures.

    ਸਾਧ ਅਗੋਚਰ ਖੇਲੁ ਉਨਮਨਿ ਆਇਆ ॥੬॥
    saadh agochar khaylu unamani aaiaa ॥6॥
    Through such mysterious sport he establishes himself in the equipoise.
    ~Vaar 22 Pauri 6 of Vaaran Bhai Gurdas Ji

    ਚਰਣ ਕਮਲ ਮਕਰੰਦੁ ਰਸਿ ਹੋਇ ਭਵਰੁ ਲੈ ਵਾਸੁ ਲੁਭਾਵੈ ।
    charan kamal makarandu rasi hoi bhavaru|ai vaasu|ubhaavai|
    Like the black bee they surrender at the lotus feet of Guru and enjoy the sap and remain happy.

    ਇੜਾ ਪਿੰਗੁਲਾ ਸੁਖਮਨਾ ਲਘਿ ਤ੍ਰਿਬੇਣੀ ਨਿਜ ਘਰਿ ਆਵੈ ।
    irhaa pingulaa sukhamanaa|aghi tribaynee nij ghari aavai|
    They go beyond the triveni of ira, pingala and susumna and stablize in their own self.

    ਸਾਹਿ ਸਾਹਿ ਮਨੁ ਪਵਣ ਲਿਵ ਸੋਹੰ ਹੰਸਾ ਜਪੈ ਜਪਾਵੈ ।
    saahi saahi manu pavan|iv sohan hansaa japai japaavai|
    They through the flame of breath, mind and the life force, recite and make others recite the soham and hans recitations (jap).

    ਅਚਰਜ ਰੂਪ ਅਨੂਪ ਲਿਵ ਗੰਧ ਸੁਗੰਧਿ ਅਵੇਸੁ ਮਚਾਵੈ ।
    acharaj roop anoop|iv gandh sugandhi avaysu machaavai|
    The form of surati is wonderfully fragrant and enrapturing.

    ਸੁਖਸਾਗਰ ਚਰਣਾਰਬਿੰਦ ਸੁਖ ਸੰਪਟ ਵਿਚਿ ਸਹਜਿ ਸਮਾਵੈ ।
    sukhasaagar charanaarabind sukh sanpat vichi sahaji samaavai|
    The gurmukhs calmly absorb in the pleasure-ocean of the Guru feet.

    ਗੁਰਮੁਖਿ ਸੁਖ ਫਲ ਪਿਰਮ ਰਸੁ ਦੇਹ ਬਿਦੇਹ ਪਰਮ ਪਦੁ ਪਾਵੈ ।
    guramukhi sukh dhal piram rasu dayh bidayh param padu paavai|
    When they in the form of pleasure-fruit obtain the supreme joy, they go beyond the bondages of body and bodylessness and attain the highest station.

    ਸਾਧ ਸੰਗਤਿ ਮਿਲਿ ਅਲਖੁ ਲਖਾਵੈ ॥੧੧॥
    saadh sangati mili alakhu|akhaavai ॥11॥
    Such gurmukhs have the glimpse of that invisible Lord in the holy congregation.
    ~Vaar 6 Pauri 11 of 20 of Vaaran Bhai Gurdas JI

    ~Bhul chak maaf karni ji
     
  14. Astroboy

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

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    Re: Sikh Names

    ਉਲਟਤ ਪਵਨ ਚਕ੍ਰ ਖਟੁ ਭੇਦੇ ਸੁਰਤਿ ਸੁੰਨ ਅਨਰਾਗੀ ॥
    I turned my breath inwards, and pierced through the six chakras of the body, and my awareness was centered on the Primal Void of the Absolute Lord.
    Devotee Kabir - [SIZE=-1]view Shabad/Paurhi/Salok[/SIZE]

    ਊਂਧ ਕਵਲੁ ਜਿਸੁ ਹੋਇ ਪ੍ਰਗਾਸਾ ਤਿਨਿ ਸਰਬ ਨਿਰੰਜਨੁ ਡੀਠਾ ਜੀਉ ॥੨॥
    Those, whose inverted lotus of the crown chakra is illuminated, see the Immaculate Lord everywhere. ||2||
    Guru Arjan Dev - [SIZE=-1]view Shabad/Paurhi/Salok[/SIZE]



    Harjas Kaur Khalsa Ji,

    I have a question for you. Is the above vaak about six chakras the same as the one 3HO is professing today ? If no, how have they deviated ?
     
    #13 Astroboy, Apr 26, 2008
    Last edited by a moderator: Jan 5, 2016
  15. Sikh80

    Sikh80
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    Re: Sikh Names

    Namjap ji,

    Though the question is not directed to me yet I think to offer a small clarification. Kundalini jagran through breath control was widely practiced by yogis and sidhas. Many sikh- preachers still tell these things in the context ot Sidh Ghosthi. There are many recordings available on the net.

    Kudalini awakening leads to release of energy. By following the method of breath control, called Pranayaam also, it takes lot of time as one has to start from the lowest most chakra called as mool chakra. It is from this that one graduates to the highest level to crown chakra.

    Sikhism has not approved of it; instead it is recommended the Naam practice and it is stated in bani that one can have the kundalini awakening by 'naam' and by eulogizing the Creator through keertans etc. in the sangat.

    This kind of raj yog was recommended by Swami Vivekanand as well but sikhs do not practice it as a part of religion.One may do it for the purpose of mantaining good health etc.
     
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  16. mkm

    mkm
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    Re: Sikh Names

    All jio

    As some members are saying Yoga kundlni etc are part of Sikhi because it is practised by some Sikhs, so Sikhs should go for Yoga to obtain NAAM? My impression was that no other physical practice cannot bring liberation to us if we do not involve with God with full heart . Doesnt Gurbani says so?
     
  17. pk70

    pk70
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    Re: Sikh Names

    Gurbani isn't contrary to Hinduism. Gurbani corrected errors of Hinduism and also the errors of Islam. Guruji clarified the most perfect way to God incorporating understandable spiritual concepts derived from all religions including what was written in kateba. In this respect, Guruji can be acknowledged as a spiritual Master of every spirituality.
    Khalsa Bhain Ji,was it ever issue ? Why Guru ji has to follow some thing from Hindus and some thing from Islam and correct where they were wrong. It was revealed religion, any thing didn’t fit in it, it was logically questioned
    In like manner Gurbani, while not concerned ritualistically with sound and intonation still has layers of deeply embedded complex meaning and shabd.
    May ask Bhain j,i under any layer have you found ordinance of Guru to practice charan pahul as per Gurbani? Guru ji even criticized TOPI ceremony.
    After reading Gurbani, I decide not to worry about NAAD or Ved, which layer of it you follow, good luck!
    In this vaak Guru's word is all the wisdom of the Vedas.
    Guru’s knowledge or experience no one questions, keep tagging as much you choice of material to it but Guru ji doesn’t advocate to follow that, simple and crystal clear message is falling in love with HIM, rest turns to be immaterial, talks, another ways to impress people, call it yoga kundni . In Gurbani all these words were used giving new meaning in Guru Nanak’s religion. Please read SGGS 208 M-5, my explained views will be more clear.
    What is this talking about? Here is a good explanation by Harbhajan Singh Yogi
    Quote:
    Yogi Bhajan( peace on him) hardly could impress me, Puran Singh Pingalwara impressed me better than him. Or Veerji in India who opens KICHEN on different places to feed hungry people, name recognition is not his desire, such people dip deep in to Gurbani and come back as very different. Look what we do?
    What you keep lumping together with Hinduism and calling dead ritualism is actually an ancient science
    Science? Of course look how much world s enjoying it.
    Can you please make the distinction between caste system, janeeo, arti, etc., and the subtle physiology of the energy body and the science of sound current that has the power to reform the negative programing of your thought patterns?
    That is yogi kind of talk, this sound never did good on me, simply I am in longing to change myself according Gurbani that dissected my pyramid of false ego, anger, if not completely but up to that level where I found myself walking away from shameless hypocrisy
    What is Hinduism?
    I don’t want to know now, I am on a bus leads only to HM, if it breaks down before Guru and Lords’ blessing, I shall accept HIS ordinance, no complain.
    Your Quote from SGGS 552
    I cannot say better than that in many lives. I bow to it, charn Pahul still is not there.
    I would invite you to look at the negativity in the words you're using: hijack, confusing, ritualism, grenade, limbless, hypocrites, financial gains, spiritual suicide, distortion, rejection, corrupted, trash, dogmatic, crippled with imaginations, rigidness, totally futile, fake, manufactured, narrow, etc.
    Those are words, simply used to express my views in disagreement to yours. I stand by them because rigid imagination is being turned into Guru Nanak panth, I have a big problem with that because LIBERATORS don’t Bind people in chains.
    Raja Yoga is called a science of the mind. It's a science about how sound and power words like mantara and bani can affect our thinking.
    Remember Guru Vaak I quoted in this context, we don’t need this science.
    Sikh can't find the science of union with God (yoga) which is described in Gurbani
    Gurbani stresses more on being in love with HIM than going into that science. As per Guru ji such people are not even accepted in His court.(remember the quote)
    Gurbani, as you know is the cure for confusion, and it is the essence of purity. It has the power to cleanse our minds.
    I cannot agree more than that. Bye Bye Yoga
    There's a science behind it, that's all I'm saying. That science requires an energy transmission to take place between a Guru and a disciple.
    Forgive me for asking Bhainji, what has done this knowledge of science to your behavior towards others? It is not personal but a hint to analyze oneself in this context Isnt it better to battle within to become worthy of HIM than toying with Yoga science?
    .. what can do it? I'm not telling anyone run out and get a yoga teacher and practice yoga techniques from them. I'm not telling anyone run out and study the vedas, shastras and simritis
    Bhainji, People in Punjab, have to go to Banars/ or Sanskrit institution to study Vedas, and Shastras. Our Guru ji had Gyan on them, we don’t need them.
    Naam abiyaas practice of sass giras simran pranayam is purataan Gursikh practice which can be distilled from Gurbani and is recorded in Prem Sumarag which earliest written version dates to 1706
    Some people added KACHI bani at the time of Fifth Nanak in AAD GRANTH, people do these things; however, TRUTH survives.
    These purataan practices have a lot of meaning and importance to spiritual development which is why different Jathas preseved them.
    I only follow Guru Granth Sahib ji not Jathas, forgive me, Gurbani is my base, none other.
    Your quote from SGGS 1153 says it all, Thanks for sharing with us.
    Gurbani says reading all the vedas, simritis and yoga practices are of no avail. Does Gurbani say that clinging to Guru is of no avail? No. There are something like 16 major schools of yoga. Guruji tells us not to follow them. Because He is the Master. We follow His hukam. We follow His Gurbani. We follow His sadhan presecription for spiritual practice. And this is how we obtain liberation. You don't understand that to follow Guruji is to follow His yoga. Gurbani says even Brahma and Shiva have to follow Guruji because only Guruji is merged in the nirgun and sargun reality of God. So no other yoga can take you higher in the kalug than Guru's method, which is transmission of enlightenment through means of the shabad-Jyot in the Naam.
    I AGREED. Lets don’t worry about other ancient things, just listen to Guru. Never let any YOGI”S views supersede Guru’s teaching.
    Naam simran is a form of yoga veer ji. Yoga means a practice which leads to merging with the Divine. Gurbani doesn't say don't practice. It gives very clear practices. Gurbani is saying Guru is the path, not any other. And Guru's path is perfection of all other yoga.
    I dint know that, still I love it without tagging it with Yoga.
    ਹਰਿਕਾਨਾਮੁਜਨਕਉਭੋਗਜੋਗ
    har kaa naam jan ko bhog jog ||
    The Name of the Lord is the enjoyment and Yoga of His servants. SGGS 265

    Bhain Ji here Guru ji saying that for HIS servant, Naam Simran is happiness and Yoga, it doesn’t add up to that meaning that Naam Simran is another kind of Yoga. Again I recommend you to read Guru Shabad, Fith Mehl on 208SGGS, Guru ji’s approach towards Yoga in context of Sikhism is very clear, please read it, it should be very helpful.
    If Guruji is a critic of yugs, why does Gurbani explain that Guru is the only path which can lead to mukti in the present yug?
    Guru ji says all these days and years are named by mortals, sun rises in the same way as it rose during so called Yugs. Every day is a day, only people call them good day or bad day. Reference is towards Brahamin’s clever strategy to scare people in the name of good days and bad days. Please read Tithi, Baramah. Only that time is good when people jap His Naam. I have to find a Shabad for you, may be Namjap ji, aad0002 ji and Sikh 80 ji can quote that shabad here.
    Why wouldn't someone take amrit deekhya?
    I took it and don’t advocate it as mandatory for becoming good Sikh or name changing.
    Any person seeking conversion to Sikh religion should consider the formal relationship with Living Satguru is the real conversion, and not just what you say you believe in.
    Respected Bhain ji,nothing happens without believing in. First” Manniai” then ‘Mann rakhiai bho(fear)” After taking amrit why people cook up different stories about Guru Sahib’s just to fit in their own agenda? Why they lose cool on every step? Why their hearts become stone when they hurt others feelings? Why they think they are better because they have amrit? Why their ego ready to trash others because they know better than others? Why still they enjoy caste names and openly add to the social evils like dowry, caste system, and girl killing? These are the questions some time people ponder over to witness hypocrisy of those people in concept of amrit. They take first step to have amrit, their ego nail them right there and they become stagnant and people think its bad show. No progression .May be you haven’t seen it. I am not generalizing it. All who didn’t take amrit are not bad same as all who took amrit are not good either. When a person after taking amrit behaves in a very negative way, calling people as if they are nothing, that behavior bothers many. I feel, if no change occurs, amrit ceremony is reduced to merely a ritual. In the context of above raised questions, I think, before even thinking of Amrit ceremony, start a battle within taking Gurbani as a weapon and defeat the five primal forces and become exemplary individual, all will follow them as it happened during Dasmesh times.. Guru ji says any thing comes between HIM and soul, should be looked at as of no use. Why not to take it after the battle? I feel, I should have waited for it. For naming, is it needed? No.
     
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  18. spnadmin

    spnadmin United States
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    Re: Sikh Names

    ਮਃ ੧ ॥
    ma 1 ||
    First Mehl:


    ਇਕਿ ਮਾਸਹਾਰੀ ਇਕਿ ਤ੍ਰਿਣੁ ਖਾਹਿ ॥
    eik maasehaaree eik thrin khaahi ||
    Some eat meat, while others eat grass.



    ਇਕਨਾ ਛਤੀਹ ਅੰਮ੍ਰਿਤ ਪਾਹਿ ॥
    eikanaa shhatheeh anmrith paahi ||
    Some have all the thirty-six varieties of delicacies,


    ਇਕਿ ਮਿਟੀਆ ਮਹਿ ਮਿਟੀਆ ਖਾਹਿ ॥
    eik mitteeaa mehi mitteeaa khaahi ||
    while others live in the dirt and eat mud.


    ਇਕਿ ਪਉਣ ਸੁਮਾਰੀ ਪਉਣ ਸੁਮਾਰਿ ॥
    eik poun sumaaree poun sumaar ||
    Some control the breath, and regulate their breathing.



    ਇਕਿ ਨਿਰੰਕਾਰੀ ਨਾਮ ਆਧਾਰਿ ॥
    eik nirankaaree naam aadhhaar ||
    Some live by the Support of the Naam, the Name of the Formless Lord.


    ਜੀਵੈ ਦਾਤਾ ਮਰੈ ਨ ਕੋਇ ॥
    jeevai dhaathaa marai n koe ||
    The Great Giver lives; no one dies.


    ਨਾਨਕ ਮੁਠੇ ਜਾਹਿ ਨਾਹੀ ਮਨਿ ਸੋਇ ॥੨॥
    naanak muthae jaahi naahee man soe ||2||
    O Nanak, those who do not enshrine the Lord within their minds are deluded. ||2||
     
  19. Astroboy

    Astroboy Malaysia
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    ਨਾਮ ਤੇਰੇ ਕੀ ਜੋਤਿ ਲਗਾਈ (Previously namjap)
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    Re: Sikh Names


    I remember listening to Maskeen Ji's lectures which I attended in a gurdwara many years ago about the various chakras. Hope to find it online someday.
     
  20. Astroboy

    Astroboy Malaysia
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    ਨਾਮ ਤੇਰੇ ਕੀ ਜੋਤਿ ਲਗਾਈ (Previously namjap)
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    Re: Sikh Names


    Mkm Ji,

    What do you understand by the meaning of the vaak about six chakras ?

    ਉਲਟਤ ਪਵਨ ਚਕ੍ਰ ਖਟੁ ਭੇਦੇ ਸੁਰਤਿ ਸੁੰਨ ਅਨਰਾਗੀ ॥
    I turned my breath inwards, and pierced through the six chakras of the body, and my awareness was centered on the Primal Void of the Absolute Lord.

    Devotee Kabir - [SIZE=-1]view Shabad/Paurhi/Salok[/SIZE]

    Please give your views.
     
  21. spnadmin

    spnadmin United States
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    Re: Sikh Names

    ANG 641/2

    ਸੋਰਠਿ ਮਹਲਾ ੫ ਘਰੁ ੨ ਅਸਟਪਦੀਆ
    sorath mehalaa 5 ghar 2 asattapadheeaa
    Sorat'h, Fifth Mehl, Second House, Ashtapadees:
    16

    ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥
    ik oankaar sathigur prasaadh ||
    One Universal Creator God. By The Grace Of The True Guru:


    ਪਾਠੁ ਪੜਿਓ ਅਰੁ ਬੇਦੁ ਬੀਚਾਰਿਓ ਨਿਵਲਿ ਭੁਅੰਗਮ ਸਾਧੇ ॥
    paath parriou ar baedh beechaariou nival bhuangam saadhhae ||
    They read scriptures, and contemplate the Vedas; they practice the inner cleansing techniques of Yoga, and control of the breath.


    ਪੰਚ ਜਨਾ ਸਿਉ ਸੰਗੁ ਨ ਛੁਟਕਿਓ ਅਧਿਕ ਅਹੰਬੁਧਿ ਬਾਧੇ ॥੧॥
    panch janaa sio sang n shhuttakiou adhhik ahanbudhh baadhhae ||1||
    But they cannot escape from the company of the five passions; they are increasingly bound to egotism. ||1||


    ਪਿਆਰੇ ਇਨ ਬਿਧਿ ਮਿਲਣੁ ਨ ਜਾਈ ਮੈ ਕੀਏ ਕਰਮ ਅਨੇਕਾ ॥
    piaarae ein bidhh milan n jaaee mai keeeae karam anaekaa ||
    O Beloved, this is not the way to meet the Lord; I have performed these rituals so many times.


    ਹਾਰਿ ਪਰਿਓ ਸੁਆਮੀ ਕੈ ਦੁਆਰੈ ਦੀਜੈ ਬੁਧਿ ਬਿਬੇਕਾ ॥ ਰਹਾਉ ॥
    haar pariou suaamee kai dhuaarai dheejai budhh bibaekaa || rehaao ||
    I have collapsed, exhausted, at the Door of my Lord Master; I pray that He may grant me a discerning intellect. ||Pause||


    ਮੋਨਿ ਭਇਓ ਕਰਪਾਤੀ ਰਹਿਓ ਨਗਨ ਫਿਰਿਓ ਬਨ ਮਾਹੀ ॥
    mon bhaeiou karapaathee rehiou nagan firiou ban maahee ||
    One may remain silent and use his hands as begging bowls, and wander naked in the forest.


    ਤਟ ਤੀਰਥ ਸਭ ਧਰਤੀ ਭ੍ਰਮਿਓ ਦੁਬਿਧਾ ਛੁਟਕੈ ਨਾਹੀ ॥੨॥
    thatt theerathh sabh dhharathee bhramiou dhubidhhaa shhuttakai naahee ||2||
    He may make pilgrimages to river banks and sacred shrines all over the world, but his sense of duality will not leave him. ||2||

    ਮਨ ਕਾਮਨਾ ਤੀਰਥ ਜਾਇ ਬਸਿਓ ਸਿਰਿ ਕਰਵਤ ਧਰਾਏ ॥
    man kaamanaa theerathh jaae basiou sir karavath dhharaaeae ||
    His mind's desires may lead him to go and dwell at sacred places of pilgrimage, and offer his head to be sawn off;


    ਮਨ ਕੀ ਮੈਲੁ ਨ ਉਤਰੈ ਇਹ ਬਿਧਿ ਜੇ ਲਖ ਜਤਨ ਕਰਾਏ ॥੩॥
    man kee mail n outharai eih bidhh jae lakh jathan karaaeae ||3||
    but this will not cause the filth of his mind to depart, even though he may make thousands of efforts. ||3||


    ਕਨਿਕ ਕਾਮਿਨੀ ਹੈਵਰ ਗੈਵਰ ਬਹੁ ਬਿਧਿ ਦਾਨੁ ਦਾਤਾਰਾ ॥
    kanik kaaminee haivar gaivar bahu bidhh dhaan dhaathaaraa ||
    He may give gifts of all sorts - gold, women, horses and elephants.


    ਅੰਨ ਬਸਤ੍ਰ ਭੂਮਿ ਬਹੁ ਅਰਪੇ ਨਹ ਮਿਲੀਐ ਹਰਿ ਦੁਆਰਾ ॥੪॥
    ann basathr bhoom bahu arapae neh mileeai har dhuaaraa ||4||
    He may make offerings of corn, clothes and land in abundance, but this will not lead him to the Lord's Door. ||4||


    ਪੂਜਾ ਅਰਚਾ ਬੰਦਨ ਡੰਡਉਤ ਖਟੁ ਕਰਮਾ ਰਤੁ ਰਹਤਾ ॥
    poojaa arachaa bandhan ddanddouth khatt karamaa rath rehathaa ||
    He may remain devoted to worship and adoration, bowing his forehead to the floor, practicing the six religious rituals.


    ਹਉ ਹਉ ਕਰਤ ਬੰਧਨ ਮਹਿ ਪਰਿਆ ਨਹ ਮਿਲੀਐ ਇਹ ਜੁਗਤਾ ॥੫॥
    ho ho karath bandhhan mehi pariaa neh mileeai eih jugathaa ||5||
    He indulges in egotism and pride, and falls into entanglements, but he does not meet the Lord by these devices. ||5||



    ਜੋਗ ਸਿਧ ਆਸਣ ਚਉਰਾਸੀਹ ਏ ਭੀ ਕਰਿ ਕਰਿ ਰਹਿਆ ॥
    jog sidhh aasan chouraaseeh eae bhee kar kar rehiaa ||
    He practices the eighty-four postures of Yoga, and acquires the supernatural powers of the Siddhas, but he gets tired of practicing these.


    ਵਡੀ ਆਰਜਾ ਫਿਰਿ ਫਿਰਿ ਜਨਮੈ ਹਰਿ ਸਿਉ ਸੰਗੁ ਨ ਗਹਿਆ ॥੬॥
    vaddee aarajaa fir fir janamai har sio sang n gehiaa ||6||
    He lives a long life, but is reincarnated again and again; he has not met with the Lord. ||6||



    ਰਾਜ ਲੀਲਾ ਰਾਜਨ ਕੀ ਰਚਨਾ ਕਰਿਆ ਹੁਕਮੁ ਅਫਾਰਾ ॥
    raaj leelaa raajan kee rachanaa kariaa hukam afaaraa ||
    He may enjoy princely pleasures, and regal pomp and ceremony, and issue unchallenged commands.


    ਸੇਜ ਸੋਹਨੀ ਚੰਦਨੁ ਚੋਆ ਨਰਕ ਘੋਰ ਕਾ ਦੁਆਰਾ ॥੭॥
    saej sohanee chandhan choaa narak ghor kaa dhuaaraa ||7||
    He may lie on beautiful beds, perfumed with sandalwood oil, but this will led him only to the gates of the most horrible hell. ||7||


    ਹਰਿ ਕੀਰਤਿ ਸਾਧਸੰਗਤਿ ਹੈ ਸਿਰਿ ਕਰਮਨ ਕੈ ਕਰਮਾ ॥
    har keerath saadhhasangath hai sir karaman kai karamaa ||
    Singing the Kirtan of the Lord's Praises in the Saadh Sangat, the Company of the Holy, is the highest of all actions.


    ਕਹੁ ਨਾਨਕ ਤਿਸੁ ਭਇਓ ਪਰਾਪਤਿ ਜਿਸੁ ਪੁਰਬ ਲਿਖੇ ਕਾ ਲਹਨਾ ॥੮॥
    kahu naanak this bhaeiou paraapath jis purab likhae kaa lehanaa ||8||
    Says Nanak, he alone obtains it, who is pre-destined to receive it. ||8||



    ਤੇਰੋ ਸੇਵਕੁ ਇਹ ਰੰਗਿ ਮਾਤਾ ॥
    thaero saevak eih rang maathaa ||
    Your slave is intoxicated with this Love of Yours.


    ਭਇਓ ਕ੍ਰਿਪਾਲੁ ਦੀਨ ਦੁਖ ਭੰਜਨੁ ਹਰਿ ਹਰਿ ਕੀਰਤਨਿ ਇਹੁ ਮਨੁ ਰਾਤਾ ॥ ਰਹਾਉ ਦੂਜਾ ॥੧॥੩॥
    bhaeiou kirapaal dheen dhukh bhanjan har har keerathan eihu man raathaa || rehaao dhoojaa ||1||3||
    The Destroyer of the pains of the poor has become merciful to me, and this mind is imbued with the Praises of the Lord, Har, Har. ||Second Pause||1||3||
     

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