Does Sikhism Embrace Mysticism?

BhagatSingh

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Gurfateh

Tejwant Singh ji,

My judgement was not towards you but the people whom you were talking about. Sleeping duing simran counts as lazy in my books. Athletes who sleep during training are as lazy as they get. Haha I hope you were not snoring with them during training. Though it can be good for the mind to be lazy sometimes.

The Shabad is all about realising, understanding, accepting and putting in practice the Shabad Guru. There is no mystery to it.
Yes realizing, understanding and accepting the mystery is putting the Shabad Guru to practice. Now that we have come this far through intellectual pursuits, it is time to move beyond the intellect (not shun it but go above it and master it) so that we can actually put the shabad guru to practice. Because as you know the practice of Shabad guru is directed at emotions and intuition. It is designed to invoke direct way of knowing things, a direct way of knowing the mystery.

Mystery lurks behind everything, Tejwant ji, do not let your guard down. Be alert to it.

I have linked several other shabads as well, in that post and I have been sharing my understanding of that shabad the whole time.

Also there is a difference between parroting and chanting that those shabads talk about. Try to see it.
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Ambarsaria ji,
Yes repeating one word (e.g. waheguru, ram, hari) and keeping my attention on it (sometimes a line from a shabad gets stuck in my head for whatever reason then that becomes the mantr I repeat). As I do that I try to expand my awareness to include not only the sounds and the vibrations in my throat, chest and head but also other sounds and sensations and my visual field if my eyes are open. See the first video below.

I don't really chant anything but I do sing along a shabad expanding and contracting my attention as stated above. It has worked for me, you must try it wholeheartedly and find out whether it works for you.

Be sure to check these shabads out if you haven't already: http://www.sikhphilosophy.net/quest...th-and-sitting-darbar-sahib-4.html#post156855
The Reptilean Brain, Skinnerian Training & the Experience of God ~ Shinzen Young - YouTube
Om Mani Padme Hum: Mindful Strategies When Chanting ~ Shinzen Young - YouTube
10 Minute Sit w. Sangha Chanting Om Mani Padme Hum ~ Shinzen Young - YouTube

On listening:
Julian Treasure: 5 ways to listen better - YouTube
Julian Treasure: Shh! Sound health in 8 steps - YouTube
 
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Tejwant Singh

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Bhagat Singh ji,

Guru Fateh.

My original post:

I remember when I used to visit the Dodra Vaheguru Jatha many moons ago, the importance on Vaheguru Simran was the first and the foremost. There was one hour of loud parroting of Vaheguru at 5 am and then 15 minutes of the silent simran. Once the loud simran stopped, one could hear more than half the sangat, which was in hundreds snoring and this was a daily affair. I am sure snoring during simran does not make anyone mystic.

Your response:

Haha I hope you were not snoring with them during training. Though it can be good for the mind to be lazy sometimes.

Let me take your words for that. However, if I were snoring, then the commonsense would indicate, I would not find out about others who were. But, anyway, let's move on. The reason I left this practice of parroting/ chanting many years ago because it did not enrich me as a Sikh.

My judgement was not towards you but the people whom you were talking about. Sleeping duing simran counts as lazy in my books. Athletes who sleep during training are as lazy as they get.

How did you come to the conclusion that they were lazy? It may also show that this practice is boring and not fruitful to say the least for a Sikh,hence the snoring.

My quote:


<table border="0" cellpadding="1" cellspacing="0" width=""> <tbody><tr> <td class="alt2" style="border:1px inset"> The Shabad is all about realising, understanding, accepting and putting in practice the Shabad Guru. There is no mystery to it. </td> </tr> </tbody></table>
Your response:

Yes realizing, understanding and accepting the mystery is putting the Shabad Guru to practice.

Once one accepts Gurbani as mystery, then Sikhi becomes one more blind ritualistic faith with the blinders on and that is what our Gurus teach us not to become in the SGGS.

Now that we have come this far through intellectual pursuits, it is time to move beyond the intellect (not shun it but go above it and master it) so that we can actually put the shabad guru to practice. Because as you know the practice of Shabad guru is directed at emotions and intuition. It is designed to invoke direct way of knowing things, a direct way of knowing the mystery.

It is just your opinion. Nothing more. It also goes against what our Gurus teach us in Gurbani.

Gurbani uses many words for us to use our intellect like Dyan, Sambhaal, Mann Rakhieyei bhao, Surat; to state a few.

Mystery lurks behind everything, Tejwant ji, do not let your guard down. Be alert to it.

Bhagat Singh ji, once again your personal opinion, not based on SGGS, our only Guru.

I have linked several other shabads as well, in that post and I have been sharing my understanding of that shabad the whole time.

Not the two I requested you for in particular.

Also there is a difference between parroting and chanting that those shabads talk about. Try to see it.

Please explain the difference using Gurbani as reference words and what are their benefits to become a better Sikh?

Thanks & regards

Tejwant Singh
 

Navdeep88

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Hence I tend to perhaps little more on understanding before such as chanting. So when I see people chanting in Gurdwaras like "Waheguru Waheguru .........." I feel bewildered as to whether it is the sheep following the guide, copy analogy to yawning by unconsciously seeing others yawn, etc., without having an understanding. Perhaps it is people just want to rinse their mind by closing eyes and getting out of breath or hyper-ventilating. If it is enlightenment I will never get it. But then again it is quite possible I am missing something.

Sat Sri Akal.

Ambarsaria Ji,

What about children? As kids whether your learning path from classes or your parents... you don't understand it... yes you get literal translations, and your parents tell you its good and out of your trust for them, you follow. You follow blindly and do the act of doing path, simran, seva etc. And you see that it makes them happy. Their approval in turn makes you happy.

Perhaps it begins with the act itself, whether its intentional or not, whether we have understanding of it or not. Perhaps the acts of simran, seva etc. itself has greater weight than the person performing it. Maybe THAT rubs off on us, influences us...
 
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BhagatSingh

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Guru Fateh

Tejwant Singh ji,
How did you come to the conclusion that they were lazy? It may also show that this practice is boring and not fruitful to say the least for a Sikh,hence the snoring.
Yes the practice is boring only if the Sikh does not connect to God through it, that is, unless the Sikh comes out of the duality of seeing things as interesting and boring, the practice will remain boring. The lazy will not have the drive to go through something as boring as Naam Jaap. Not everyone can become Tiger Woods' equivalent in this field, only those who put 10,000+ hours in training make it through.

If the practice is not for you then it's not for you, move on... or you might have just given up too early.


Once one accepts Gurbani as mystery, then Sikhi becomes one more blind ritualistic faith with the blinders on and that is what our Gurus teach us not to become in the Sri Guru Granth Sahib Ji.
I am not talking about Gurbani as mystery specifically, I am talking about the whole universe as mystery. The mystery that is present underneath what we think we have understood or grasped about the nature of our universe. At the heart of the universe, we find the mystery and to see the mystery is to see God.

To accept the mystery actually lifts off the blinders, since in order to accept you first need to open your eyes and witness it. Most people have not witnessed it and thus cannot accept it. Accepting is an active effort not one where you give up. No. Accepting is to actively embrace that which is being witnessed.


Gurbani uses many words for us to use our intellect like Dyan, Sambhaal, Mann Rakhieyei bhao, Surat; to state a few.
All of these have to do with what I am talking about. They all related to emotions and intuition, not intellect (see my definition of intellect in previous posts). All are involved in chanting and not parroting:
Dhyan and surat and sabhaal all mean concentration, meditation, contemplation, etc (these words mean the same thing) --> leads to direct perception of God (darsan)
Man rakhieo bhau = let the mind be filled with love --> appeal to emotions --> leads to direct perception of God when doing Bhagati, that is, Naam jaap with love and devotion.
Also see the shabads I posted on the Akhand Paath thread.

Not the two I requested you for in particular.
Which two shabads do you want me to comment on?
 
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Tejwant Singh

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Bhagat Singh ji,

Guru Fateh.

Yes the practice is boring only if the Sikh does not connect to God through it, that is, unless the Sikh comes out of the duality of seeing things as interesting and boring, the practice will remain boring. The lazy will not have the drive to go through something as boring as Naam Jaap. Not everyone can become Tiger Woods, only those who put 10,000+ hours in training make it through.

Can you please quote Gurbani to prove what you said above or is it just your own opinion laced with a tinge of arrogance?

Are you claiming that Tiger Woods does not practice anymore? Is that the reason he is number 50th in the world and has not won a tournament for a long time? Or does he practice as before? But the fact is that he is still not successful. What do you think attributes to that? Here you have contradicted yourself about the success of practice. But that is not the point. Spirituality is not a golf game where practicing putting ballls in a hole avoids one making bogeys in life, especially when the practice is mere parroting/chanting some magical words for 10,000+hours.

If the practice is not for you then it's not for you, move on... or you might have just given up too early.

Once again you are being judgemental.:). Parroting any word for hours is practicing in vain. It has nothing to do with Gurmat values given to us by our Gurus in Sri Guru Granth Sahib Ji,our only Guru. But you keep on insisting on it.

I am not talking about Gurbani as mystery specifically, I am talking about the whole universe as mystery. The mystery that is present underneath what we think we have understood or grasped about the nature of our universe. At the heart of the universe, we find the mystery and to see the mystery is to see God.

Yes, you were. We were talking about Shabad Guru in particular, not about the Universe.

Your quote:
Yes realizing, understanding and accepting the mystery is putting the Shabad Guru to practice.

To accept the mystery actually lifts off the blinders, since in order to accept you first need to open your eyes and witness it. Most people have not witnessed it and thus cannot accept it. Accepting is an active effort not one where you give up. No. Accepting is to actively embrace that which is being witnessed.

If one witnesses something, it ceases to be a mystery. Then acceptance becomes the fact. There is no mystery left.:) The rest of your post is a bit confusing because what one does not know, one can not accept. Sri Guru Granth Sahib Ji helps us to know and grasp the wow and the awe factors that surround us.

If you accept something as a mystery, then you are putting the blinders on and making Sikhi into one more ritualistic blind faith. Perhaps that is why you insist on parroting/chanting.

All of these have to do with what I am talking about. They all related to emotions and intuition, not intellect (see my definition of intellect in previous posts).

Please quote Gurbani from Sri Guru Granth Sahib Ji to prove the above, otherwise they just become your opinions based on your emotions.

All are involved in chanting and not parroting:

What is the difference between the two as asked before?

Dhyan and surat and sabhaal all mean concentration, meditation, contemplation, etc (these words mean the same thing)

Agreed. Hence, they have nothing to do with emotions or intuitions as you claimed before.

--> leads to direct perception of God (darsan)

What do you mean by the above. Darshan of a deity? a person? a being? All of which are anti Sikhi. Please quote Gurbani to prove your point or is just one more opinion of yours?

Man rakhieo bhau = let the mind be filled with love --> appeal to emotions -->

I disagree. Mann rakheio bhao means understanding, accepting and practicing Shabad Guru in one's life to make it better and help others to make their's. Gurbani is showing us how to be a practical, practicing Sikh. It is as straight forward as that. Emotions have nothing to do with it. It is way past the emotional stage.

leads to direct perception of God when doing Bhagati, that is, Naam jaap with love and devotion.

Are you again talking about parroting/chanting in the above? Please elaborate.

What do you mean by,"leads to direct perception of God"?

Yes. Living a life of Miri-Piri does require devotion. Any profession requires that. Household life requires that. Sikhi can only be practiced by devoting one's energy into whatever one is doing to get better.

Ik Ong Kaar is omnipresent. Omnipresence IS, hence no perception needed. Facts do not require any perceptions nor any other imaginary things.

Which two shabads do you want me to comment on?

The two Shabads you posted in this thread.

Thanks & regards

Tejwant Singh
 
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BhagatSingh

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Tejwant Singh ji,
I have answered all your questions in my previous posts. So anything I do not address here has already been addressed. I have nothing more to add but I can clarify my position where needed. If you have any other questions, please provide your own understanding first so I know where you are coming from.

Tejwant Singh ji if you found a mystery after which it no longer remained a mystery then you did not find mystery. After all if it ceases to be what it was then was it ever a mystery? One can know the mystery and even be fooled into thinking one has intellectually solved it but it can never be intellectually solved, only stated in a different language. Useful and powerful scientific models and other worldly models can be built around it but can never intellectually solve it. A Sikh is to seek and be alert to such a mystery that was a mystery, is a mystery and will continue to be a mystery.

I have contemplated those two shabads and I understand them in the words that they are written in. I would use practically the same words. Let me know which parts I should comment on. I have already commented on the parts that are relevant to this thread. See my previous replies.

रागु गउड़ी पूरबी बावन अखरी कबीर जीउ की
Rāg ga▫oṛī pūrbī bāvan akẖrī Kabīr jī▫o kī
Raag Gauree Poorbee, Baawan Akhree Of Kabeer Jee:
ੴ ਸਤਿਨਾਮੁ ਕਰਤਾ ਪੁਰਖੁ ਗੁਰਪ੍ਰਸਾਦਿ ॥
ੴ सतिनामु करता पुरखु गुरप्रसादि ॥
Ik▫oaʼnkār saṯnām karṯā purakẖ gurparsāḏ.
One Universal Creator God. Truth Is The Name. Creative Being Personified. By Guru's Grace:
ਬਾਵਨ ਅਛਰ ਲੋਕ ਤ੍ਰੈ ਸਭੁ ਕਛੁ ਇਨ ਹੀ ਮਾਹਿ ॥
बावन अछर लोक त्रै सभु कछु इन ही माहि ॥
Bāvan acẖẖar lok ṯarai sabẖ kacẖẖ in hī māhi.
Through these fifty-two letters, the three worlds and all things are described.
ਏ ਅਖਰ ਖਿਰਿ ਜਾਹਿਗੇ ਓਇ ਅਖਰ ਇਨ ਮਹਿ ਨਾਹਿ ॥੧॥
ए अखर खिरि जाहिगे ओइ अखर इन महि नाहि ॥१॥
Ė akẖar kẖir jāhige o▫e akẖar in mėh nāhi. ||1||
These letters shall perish; they cannot describe the Imperishable Lord. ||1||

ਜਹਾ ਬੋਲ ਤਹ ਅਛਰ ਆਵਾ ॥
जहा बोल तह अछर आवा ॥
Jahā bol ṯah acẖẖar āvā.
Wherever there is speech, there are letters.
ਜਹ ਅਬੋਲ ਤਹ ਮਨੁ ਨ ਰਹਾਵਾ ॥
जह अबोल तह मनु न रहावा ॥
Jah abol ṯah man na rahāvā.
Where there is no speech, there, the mind rests on nothing.
ਬੋਲ ਅਬੋਲ ਮਧਿ ਹੈ ਸੋਈ ॥
बोल अबोल मधि है सोई ॥
Bol abol maḏẖ hai so▫ī.
He is in both speech and silence.
ਜਸ ਓਹੁ ਹੈ ਤਸ ਲਖੈ ਨ ਕੋਈ ॥੨॥
जस ओहु है तस लखै न कोई ॥२॥
Jas oh hai ṯas lakẖai na ko▫ī. ||2||
No one can know Him as He is. ||2||

ਅਲਹ ਲਹਉ ਤਉ ਕਿਆ ਕਹਉ ਕਹਉ ਤ ਕੋ ਉਪਕਾਰ ॥
अलह लहउ तउ किआ कहउ कहउ त को उपकार ॥
Alah laha▫o ṯa▫o ki▫ā kaha▫o kaha▫o ṯa ko upkār.
If I come to know the Lord, what can I say; what good does it do to speak?
ਬਟਕ ਬੀਜ ਮਹਿ ਰਵਿ ਰਹਿਓ ਜਾ ਕੋ ਤੀਨਿ ਲੋਕ ਬਿਸਥਾਰ ॥੩॥
बटक बीज महि रवि रहिओ जा को तीनि लोक बिसथार ॥३॥
Batak bīj mėh rav rahi▫o jā ko ṯīn lok bisthār. ||3||
He is contained in the seed of the banyan-tree, and yet, His expanse spreads across the three worlds. ||3||
ਅਲਹ ਲਹੰਤਾ ਭੇਦ ਛੈ ਕਛੁ ਕਛੁ ਪਾਇਓ ਭੇਦ ॥
अलह लहंता भेद छै कछु कछु पाइओ भेद ॥
Alah lahanṯā bẖeḏ cẖẖai kacẖẖ kacẖẖ pā▫i▫o bẖeḏ.
One who knows the Lord understands His mystery, and bit by bit, the mystery is known.
ਉਲਟਿ ਭੇਦ ਮਨੁ ਬੇਧਿਓ ਪਾਇਓ ਅਭੰਗ ਅਛੇਦ ॥੪॥
उलटि भेद मनु बेधिओ पाइओ अभंग अछेद ॥४॥
Ulat bẖeḏ man beḏẖi▫o pā▫i▫o abẖang acẖẖeḏ. ||4||
Turning away from the world, one's mind is pierced through with this mystery, and one obtains the Indestructible, Impenetrable Lord. ||4||

ਤੁਰਕ ਤਰੀਕਤਿ ਜਾਨੀਐ ਹਿੰਦੂ ਬੇਦ ਪੁਰਾਨ ॥
तुरक तरीकति जानीऐ हिंदू बेद पुरान ॥
Ŧurak ṯarīkaṯ jānī▫ai hinḏū beḏ purān.
The Muslim knows the Muslim way of life; the Hindu knows the Vedas and Puraanas.
ਮਨ ਸਮਝਾਵਨ ਕਾਰਨੇ ਕਛੂਅਕ ਪੜੀਐ ਗਿਆਨ ॥੫॥
मन समझावन कारने कछूअक पड़ीऐ गिआन ॥५॥
Man samjẖāvan kārne kacẖẖū▫ak paṛī▫ai gi▫ān. ||5||
To instruct their minds, people ought to study some sort of spiritual wisdom. ||5||
ਓਅੰਕਾਰ ਆਦਿ ਮੈ ਜਾਨਾ ॥
ओअंकार आदि मै जाना ॥
O▫ankār āḏ mai jānā.
I know only the One, the Universal Creator, the Primal Being.
ਲਿਖਿ ਅਰੁ ਮੇਟੈ ਤਾਹਿ ਨ ਮਾਨਾ ॥
लिखि अरु मेटै ताहि न माना ॥
Likẖ ar metai ṯāhi na mānā.
I do not believe in anyone whom the Lord writes and erases.
ਓਅੰਕਾਰ ਲਖੈ ਜਉ ਕੋਈ ॥
ओअंकार लखै जउ कोई ॥
O▫ankār lakẖai ja▫o ko▫ī.
If someone knows the One, the Universal Creator,
ਸੋਈ ਲਖਿ ਮੇਟਣਾ ਨ ਹੋਈ ॥੬॥
सोई लखि मेटणा न होई ॥६॥
So▫ī lakẖ metṇā na ho▫ī. ||6||
he shall not perish, since he knows Him. ||6||
 

Ambarsaria

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Ambarsaria Ji,

(Para 1)What about children? As kids whether your learning path from classes or your parents... you don't understand it... yes you get literal translations, and your parents tell you its good and out of your trust for them, you follow. You follow blindly and do the act of doing path, simran, seva etc. And you see that it makes them happy. Their approval in turn makes you happy.

(Para 2) Perhaps it begins with the act itself, whether its intentional or not, whether we have understanding of it or not. Perhaps the acts of simran, seva etc. itself has greater weight than the person performing it. Maybe THAT rubs off on us, influences us...
Navdeep88 ji thanks for your response. In paragraph 1 you are making your parents happy and in turn you felt happy as they were happy. Perhaps the reason they were happy is that you are picking up a habit to associate with Gurbani which you will further study, understand and live by one day.

In Para 2 who are you trying to make happy. The creator does not need you to be happy. Or such would be very miserable given how few out of 7 billion really care about the creator and do simran. One day that one's parents may have wished in Para 1 has arrived. It arrives when we are adults. So time to move on to "
study, understand and live by" part of the hidden agenda that your parents may have wished ;). mundahug

Parents are tricky, Eh!

Sat Sri Akal.
 

Ambarsaria

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Tejwant Singh ji,
Tejwant Singh ji if you found a mystery after which it no longer remained a mystery then you did not find mystery. After all if it ceases to be what it was then was it ever a mystery? One can know the mystery and even be fooled into thinking one has intellectually solved it but it can never be intellectually solved, only stated in a different language. Useful and powerful scientific models and other worldly models can be built around it but can never intellectually solve it. A Sikh is to seek and be alert to such a mystery that was a mystery, is a mystery and will continue to be a mystery.
Bhagat Singh veer if you imply in the above for mystery as (Creator , creation) I would agree. mundahug I will try to learn, understand and experience as much as I can in the days so numbered for all of us.

I do note that sometimes the written medium creates bigger divides than there really are. But that is all we have here as we communicate any way, so be it.

Sat Sri Akal.
 

Navdeep88

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Ambarasaria Ji,

hehe, they are quite tricky.

But my response was not solely about me, or my experience. It was a response to your comment about people being like sheep when they do simran. My point was that usually we learn by doing first, and the understanding (however it comes) comes later, by God's grace.

So if someone's acting like a sheep and its in a good, safe, non-harmful context... let them bah-bah-bah all they want. Allow them that, its their journey. Maybe they're just making effort to get a foothold?




"The creator does not need you to be happy"... I agree Ambarsaria Ji, but the creator WANTS me to be happy, healthy and in good spirits for he's given me people to take care of, responsibilities and things to accomplish. He wants my obedience in prayer, my service.

But so far, I've let impatience, and not accepting rule me. I've not been very good at what is expected of me.
 

Ambarsaria

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Ambarasaria Ji,

So if someone's acting like a sheep and its in a good, safe, non-harmful context... let them bah-bah-bah all they want. Allow them that, its their journey. Maybe they're just making effort to get a foothold?
Navdeep88 ji thanks for your post. I have no issue with people doing what their heart tells them to do. We are all equal in creation.

At times, there is hurt to see innocent such getting trapped and being fleeced. One approach would be let it be so, they will learn. Other is they are our brothers and sisters and help them see if we can. I take latter approach at times and it is not appreciated by some if not many. It is my weakness. mundahug

Sat Sri Akal.
 

Scarlet Pimpernel

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In the Self
The Mystical Musketeer Bhagat Singh speaks of the emergent properties of Shabad ,that is the Naam he talks of ,it is more than the sum of the parts, you cannot reduce it to it's constituent parts which should be Shabad plus Meditation/Intuition. What he talks of is what emerges and that is something novel and so a mystery.
Just as you cannot explain how the same constituent conditions can only sometimes create a Cyclone or just look for any Emergence in Nature you can't explain lots of things by just adding the constituents.
Just as we all have neurons that are always firing in the brain but hardly anyone has thoughts emerging that are the same as my Veera.
 

ravneet_sb

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Sat Sri Akaal,

Its like to every naam we have image of person/thing/etc as object and naam links us to object.

That's way of learning and imbibe.

So for every word of "GURU's BANI" treat as naam and one gets image of "word" and one gets objective behind the formation of word.

The topic is discussed there as "SURAT" or "Imaginative Sense"

A short story

Once while having computer class,

Trainer asked "How many wheels have car"

We said 4+1

He said from where are you replying, there is no car inside room,

where you are focused now, it was "imaginative" or "Surat"

from religion and learning it evoked "Surat"

Each and every word treat it as Naam and connect to "Surat"

to experience truth of words "GURU's BANI"

Waheguru Ji Ka Khalsa
Waheguru Ji Ki Fateh
 

Ambarsaria

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ravneet_sb ji your example is good. However we need to watch out the use of word "surat",
Teri Pyaari Pyaari Surat - Rajendra Kumar & Saroja Devi -Sasural - YouTube

Surat in Gurbani is an ever increasing understanding of creation and creator and not just a new image with every word. It is accumulative and not a disjointed bunch of pictures. I don't think you meant the latter but just to be on up and up.

Sat Sri Akal.
 
Aug 29, 2010
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AMBARSARIA Ji,
Well depiction to clear the meaning of the word "SURAT".
This is the very first Movie which I saw in my childhood that too after running aray from the School.
Any way, in Gurbani the word in Gurmukhi script is always as SURAT(i) {with a matra of Sihari}.So this is not a proper Noun as refered in the movie. So you have given the correct meaning to the word used in Gurbani.
Prakash.S.Bagga
 

ravneet_sb

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Sat Sri Akaal,

Ambarsaria Ji,

What appears to mind while reciting a word, is Truth, and accepted by self, and reflected as expression.

Accepted "Surat" what appears while reciting.

Experience of self while reciting may differ,

Nice Song.



Bhul Chuk Maaf

Waheguru Ji Ka Khalsa
Waheguru Ji Ki Fateh
 

ravneet_sb

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Sat Sri Akaal,

Just meditate while reciting word,
what it evokes as image,
to what object word connects, and
what is inside body, which is connecting.

It gives realization of "imaginative sense"


Wahe Guru Ji Ka Khalsa
Wahe Guru Ji Ki Fateh
 
Aug 29, 2010
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Sat Sri Akaal,

Just meditate while reciting word,
what it evokes as image,
to what object word connects, and
what is inside body, which is connecting.

It gives realization of "imaginative sense"


Wahe Guru Ji Ka Khalsa
Wahe Guru Ji Ki Fateh

From Gurbani we can learn that just meditateing while reciting the word a single image should be evoked and that image is the very first SYMBOL EKANKAARu and is "REAL IMAGE"

Prakash.S.Bagga
 

Ambarsaria

ੴ / Ik▫oaʼnkār
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Dec 21, 2010
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From Gurbani we can learn that just meditateing while reciting the word a single image should be evoked and that image is the very first SYMBOL EKANKAARu and is "REAL IMAGE"

Prakash.S.Bagga
Prakash.s.bagga ji I totally agree in concept except for the differentiation between as Ik▫oaʼnkār vs EKANKAARu.

I have some additional thoughts and I will share these in the following thread over the next couple of days and I believe mutually we can have a good respectful dialog at that time,

http://www.sikhphilosophy.net/gurmat-vichaar/37225-sri-guru-granth-sahib-review-ik.html


Sat Sri Akal.
 
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