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Guru Granth Sahib
Composition, Arrangement & Layout
ਜਪੁ | Jup
ਸੋ ਦਰੁ | So Dar
ਸੋਹਿਲਾ | Sohilaa
ਰਾਗੁ ਸਿਰੀਰਾਗੁ | Raag Siree-Raag
Gurbani (14-53)
Ashtpadiyan (53-71)
Gurbani (71-74)
Pahre (74-78)
Chhant (78-81)
Vanjara (81-82)
Vaar Siri Raag (83-91)
Bhagat Bani (91-93)
ਰਾਗੁ ਮਾਝ | Raag Maajh
Gurbani (94-109)
Ashtpadi (109)
Ashtpadiyan (110-129)
Ashtpadi (129-130)
Ashtpadiyan (130-133)
Bara Maha (133-136)
Din Raen (136-137)
Vaar Maajh Ki (137-150)
ਰਾਗੁ ਗਉੜੀ | Raag Gauree
Gurbani (151-185)
Quartets/Couplets (185-220)
Ashtpadiyan (220-234)
Karhalei (234-235)
Ashtpadiyan (235-242)
Chhant (242-249)
Baavan Akhari (250-262)
Sukhmani (262-296)
Thittee (296-300)
Gauree kii Vaar (300-323)
Gurbani (323-330)
Ashtpadiyan (330-340)
Baavan Akhari (340-343)
Thintteen (343-344)
Vaar Kabir (344-345)
Bhagat Bani (345-346)
ਰਾਗੁ ਆਸਾ | Raag Aasaa
Gurbani (347-348)
Chaupaday (348-364)
Panchpadde (364-365)
Kaafee (365-409)
Aasaavaree (409-411)
Ashtpadiyan (411-432)
Patee (432-435)
Chhant (435-462)
Vaar Aasaa (462-475)
Bhagat Bani (475-488)
ਰਾਗੁ ਗੂਜਰੀ | Raag Goojaree
Gurbani (489-503)
Ashtpadiyan (503-508)
Vaar Gujari (508-517)
Vaar Gujari (517-526)
ਰਾਗੁ ਦੇਵਗੰਧਾਰੀ | Raag Dayv-Gandhaaree
Gurbani (527-536)
ਰਾਗੁ ਬਿਹਾਗੜਾ | Raag Bihaagraa
Gurbani (537-556)
Chhant (538-548)
Vaar Bihaagraa (548-556)
ਰਾਗੁ ਵਡਹੰਸ | Raag Wadhans
Gurbani (557-564)
Ashtpadiyan (564-565)
Chhant (565-575)
Ghoriaan (575-578)
Alaahaniiaa (578-582)
Vaar Wadhans (582-594)
ਰਾਗੁ ਸੋਰਠਿ | Raag Sorath
Gurbani (595-634)
Asatpadhiya (634-642)
Vaar Sorath (642-659)
ਰਾਗੁ ਧਨਾਸਰੀ | Raag Dhanasaree
Gurbani (660-685)
Astpadhiya (685-687)
Chhant (687-691)
Bhagat Bani (691-695)
ਰਾਗੁ ਜੈਤਸਰੀ | Raag Jaitsree
Gurbani (696-703)
Chhant (703-705)
Vaar Jaitsaree (705-710)
Bhagat Bani (710)
ਰਾਗੁ ਟੋਡੀ | Raag Todee
ਰਾਗੁ ਬੈਰਾੜੀ | Raag Bairaaree
ਰਾਗੁ ਤਿਲੰਗ | Raag Tilang
Gurbani (721-727)
Bhagat Bani (727)
ਰਾਗੁ ਸੂਹੀ | Raag Suhi
Gurbani (728-750)
Ashtpadiyan (750-761)
Kaafee (761-762)
Suchajee (762)
Gunvantee (763)
Chhant (763-785)
Vaar Soohee (785-792)
Bhagat Bani (792-794)
ਰਾਗੁ ਬਿਲਾਵਲੁ | Raag Bilaaval
Gurbani (795-831)
Ashtpadiyan (831-838)
Thitteen (838-840)
Vaar Sat (841-843)
Chhant (843-848)
Vaar Bilaaval (849-855)
Bhagat Bani (855-858)
ਰਾਗੁ ਗੋਂਡ | Raag Gond
Gurbani (859-869)
Ashtpadiyan (869)
Bhagat Bani (870-875)
ਰਾਗੁ ਰਾਮਕਲੀ | Raag Ramkalee
Ashtpadiyan (902-916)
Gurbani (876-902)
Anand (917-922)
Sadd (923-924)
Chhant (924-929)
Dakhnee (929-938)
Sidh Gosat (938-946)
Vaar Ramkalee (947-968)
ਰਾਗੁ ਨਟ ਨਾਰਾਇਨ | Raag Nat Narayan
Gurbani (975-980)
Ashtpadiyan (980-983)
ਰਾਗੁ ਮਾਲੀ ਗਉੜਾ | Raag Maalee Gauraa
Gurbani (984-988)
Bhagat Bani (988)
ਰਾਗੁ ਮਾਰੂ | Raag Maaroo
Gurbani (889-1008)
Ashtpadiyan (1008-1014)
Kaafee (1014-1016)
Ashtpadiyan (1016-1019)
Anjulian (1019-1020)
Solhe (1020-1033)
Dakhni (1033-1043)
ਰਾਗੁ ਤੁਖਾਰੀ | Raag Tukhaari
Bara Maha (1107-1110)
Chhant (1110-1117)
ਰਾਗੁ ਕੇਦਾਰਾ | Raag Kedara
Gurbani (1118-1123)
Bhagat Bani (1123-1124)
ਰਾਗੁ ਭੈਰਉ | Raag Bhairo
Gurbani (1125-1152)
Partaal (1153)
Ashtpadiyan (1153-1167)
ਰਾਗੁ ਬਸੰਤੁ | Raag Basant
Gurbani (1168-1187)
Ashtpadiyan (1187-1193)
Vaar Basant (1193-1196)
ਰਾਗੁ ਸਾਰਗ | Raag Saarag
Gurbani (1197-1200)
Partaal (1200-1231)
Ashtpadiyan (1232-1236)
Chhant (1236-1237)
Vaar Saarang (1237-1253)
ਰਾਗੁ ਮਲਾਰ | Raag Malaar
Gurbani (1254-1293)
Partaal (1265-1273)
Ashtpadiyan (1273-1278)
Chhant (1278)
Vaar Malaar (1278-91)
Bhagat Bani (1292-93)
ਰਾਗੁ ਕਾਨੜਾ | Raag Kaanraa
Gurbani (1294-96)
Partaal (1296-1318)
Ashtpadiyan (1308-1312)
Chhant (1312)
Vaar Kaanraa
Bhagat Bani (1318)
ਰਾਗੁ ਕਲਿਆਨ | Raag Kalyaan
Gurbani (1319-23)
Ashtpadiyan (1323-26)
ਰਾਗੁ ਪ੍ਰਭਾਤੀ | Raag Prabhaatee
Gurbani (1327-1341)
Ashtpadiyan (1342-51)
ਰਾਗੁ ਜੈਜਾਵੰਤੀ | Raag Jaijaiwanti
Gurbani (1352-53)
Salok | Gatha | Phunahe | Chaubole | Swayiye
Sehskritee Mahala 1
Sehskritee Mahala 5
Gaathaa Mahala 5
Phunhay Mahala 5
Chaubolae Mahala 5
Shaloks Bhagat Kabir
Shaloks Sheikh Farid
Swaiyyae Mahala 5
Swaiyyae in Praise of Gurus
Shaloks in Addition To Vaars
Shalok Ninth Mehl
Mundavanee Mehl 5
ਰਾਗ ਮਾਲਾ, Raag Maalaa
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Hard Talk
Gurbani Being Misinterpreted By Sahil Ji
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<blockquote data-quote="rosethorne" data-source="post: 53114" data-attributes="member: 1647"><p>Dear Gursikhs, I have seen Sahilji Betraying Gurbani And Gursikhs at same time he use to write SGGS to mainu akal mili. Too many wrong doers use Gurbani as their shelter. Because it is a sentimental issue to Gursikhs. But as a Gursikh nobody can hear this. If any body wants any knowledge then too many sites are there to share. But annoying somebody or Gurbani is simply unbearable to a Gursikh. And in my view Time has come to make an end to it for Saahilji. It is time to open your eyes Saahilji second time in this topic, I told you about why didn't it is mentioned in SGGS Maharaj ji about our next Guru before in this topic.</p><p>I have copied this message below from <a href="http://www.sikhiwiki.org/index.php/Dasam_Dvar" target="_blank">Dasam Dvar - SikhiWiki, free Sikh encyclopedia.</a></p><p> </p><p>Kindly Saahilji Search for truth here, not in fake truths of your life.</p><p> </p><p><strong>DASAM DVAR</strong> (<a href="http://www.sikhiwiki.org/index.php/Sanskrit" target="_blank"><span style="color: #0000ff">Sanskrit</span></a> Dasamadvara), literally meaning <strong>"tenth gate"</strong>, has been refered to in SGGS signifying the door to enlightenment and vision being only through <a href="http://www.sikhiwiki.org/index.php?title=Three_Pillars" target="_blank"><span style="color: #0000ff">NAAM DAAN & ISHNAAN</span></a>. </p><p>This term originate from the Hathayogic system, where it is also known as brahmrandhra, moksadvara, mahapatha and madhya marga, the terms frequently used in the esoteric literature of medieval India. Also sometimes written as <strong>"Dasam DUara"</strong> </p><p>It is a term of religious physiology and its significance lies in its being a concept in the framework of soteriological ideology. Nine apertures (navdvaras) opening towards outside the body serve the physical mechanism of human personality but when their energy, normally being wasted, is consciously channelized towards the self, the tenth gate or the dasamdvar opens inside the body and renders a hyper-physical service by taking the seeker beyond the bondage of embodied existence. </p><p>The human body is endowed with nine doors also called holes or streams. These nine are: two eyes, two ears, two nostrils, mouth, ****, and urethra. All these are vital organs of living organism called human being. The <a href="http://en.wikipedia.org/wiki/Pali" target="_blank"><span style="color: #0000ff">Pali</span></a> <a href="http://www.accesstoinsight.org/canon/sutta/khuddaka/suttanipata/" target="_blank"><span style="color: #0000ff">Suttanipata</span></a> (verse 199. In Khuddak <a href="http://en.wikipedia.org/wiki/Nikaya" target="_blank"><span style="color: #0000ff">nikaya</span></a>, vol. 1, p. 297) is perhaps one of the very first Indian texts which mentions the idea of nine ‘holes’ in the body. It is from a philosophically ascetic or Sramanic standpoint that the human body is described in this text as a mass of bones, sinews, flesh, etc. and as a bag for belly, intestines, liver, heart, bladder, lungs, kidneys, blood, bile, etc. “Ever from its nine streams (navahi sotehi) the unclean flows.” The Svetasvatara <a href="http://en.wikipedia.org/wiki/Upanishad" target="_blank"><span style="color: #0000ff">Upanisad</span></a> (III. 18) and the <a href="http://en.wikipedia.org/wiki/Bhagavadgita" target="_blank"><span style="color: #0000ff">Bhagavadgita</span></a> (V. 13) refer to human body as “a city with nine gates” (nava dvara pure dehi) in which the Self dwells, neither acting nor causing to act. The Katha Upanisad (2.51), however, describes human abode of the Unborn One as “a city with eleven gates” (puram-ekadasa-dvaram). Mystical and soteriological significance of dasam dvar is found in the writings of the <a href="http://www.sikhiwiki.org/index.php?title=Siddha&action=edit" target="_blank"><span style="color: #0000ff">siddhas</span></a> and the <a href="http://www.sikhiwiki.org/index.php/Sant" target="_blank"><span style="color: #0000ff">sants</span></a>. </p><p>As a matter of fact the history of the idea of dasam dvar begins with the <a href="http://www.sikhiwiki.org/index.php/Buddhist" target="_blank"><span style="color: #0000ff">Buddhist</span></a> <a href="http://www.sikhiwiki.org/index.php?title=Siddha&action=edit" target="_blank"><span style="color: #0000ff">Siddhas</span></a> and we owe its popularity to <a href="http://www.sikhiwiki.org/index.php?title=Natha&action=edit" target="_blank"><span style="color: #0000ff">Natha</span></a> <a href="http://www.sikhiwiki.org/index.php/Yogi" target="_blank"><span style="color: #0000ff">yogis</span></a>. The term as well as the concept first appears in the works of Siddhas who flourished during the period between eighth and eleventh centuries. The Siddhas transmitted the theory of dasamdvar as a mystical spiritual gateway to Vaisnava Sants and thence it came to the <a href="http://www.sikhiwiki.org/index.php/Sikh" target="_blank"><span style="color: #0000ff">Sikh</span></a> [Gurus]]. The process of transmission was direct and natural since the <a href="http://www.sikhiwiki.org/index.php/Sant" target="_blank"><span style="color: #0000ff">Sants</span></a> (or <a href="http://www.sikhiwiki.org/index.php/Bhagat" target="_blank"><span style="color: #0000ff">Bhagats</span></a>) and <a href="http://www.sikhiwiki.org/index.php/Gurus" target="_blank"><span style="color: #0000ff">Gurus</span></a> lived and taught in a society thoroughly acquainted with and influenced by the terms, concepts and precepts of the Siddhas. Although the concept of dasam dvar remained the same, its functional value in theistic theology and socio-devotional methodology of the <a href="http://www.sikhiwiki.org/index.php/Sikh_Guru" target="_blank"><span style="color: #0000ff">Sikh Gurus</span></a> became decidedly different from its original one in the non-theistic ideology and esoteric-ascetic methodology of Buddhist Siddhas and Natha yogis. </p><p> </p><p>In the <a href="http://www.sikhiwiki.org/index.php/Buddhist" target="_blank"><span style="color: #0000ff">Buddhist</span></a> caryapadas or hymns of spiritual practice, the dasama dvara is also called vairocana-dvara, the brilliant gate or the supreme gate. In the texts of the Natha school such as the Siddhasiddhanda paddhati (II. 6), the mouth of sankhini is called the tenth gate (sankhini-bibaram-dasam dvaram). Sankhini is the name of a curved duct (banka nala) through which nectar (soma rasa, maharasa or amrit) passes downwards. This curved duct lies between the moon (candra) below the sahasrara-cakra or thousand-petalled lotus plexus in the cebrum region and the hollow in the palatal region. The Goraksavijaya describes sankhini as a double-mouthed (dvi-mukhia) serpent (sarpini), one mouth above, the other below. The life elixir called amrit or nectar pours down through the mouth of sankhini. This mouth called dasamd var has to be shut up and the quintessence of life, amrit or maharasa has to be conserved by the yogi. The <a href="http://www.sikhiwiki.org/index.php/Amrit" target="_blank"><span style="color: #0000ff">amrit</span></a> which pours down from the dasam dvar falls down in the fire of the sun (surya) where it is dried up by time (kalagni). The <a href="http://www.sikhiwiki.org/index.php/Yogi" target="_blank"><span style="color: #0000ff">yogi</span></a> by closing the dasam dvar and preserving the amrit deceives Time (death) and by drinking it himself through cumbersome khecari-mudra he attains immortality. Some other hathayogic texts name susumna nari instead of sankhini. However, all the texts agree that the brahmrandhra or the dasamdvar is the cavity on the roof of the palate and khecari mudra has to be performed for tasting the elixir of the amrit pouring down from it. </p><p>The notion of dasam dvar, written as dasam duar, occurs several times in the <a href="http://www.sikhiwiki.org/index.php/Guru_Granth_Sahib" target="_blank"><span style="color: #0000ff">Guru Granth Sahib</span></a>. <a href="http://www.sikhiwiki.org/index.php/Sikhism" target="_blank"><span style="color: #0000ff">Sikhism</span></a> is a strictly monotheistic system belief and it must be stated at the outset that according to <a href="http://www.sikhiwiki.org/index.php/Sikh" target="_blank"><span style="color: #0000ff">Sikh</span></a> view of the dasam dvar, the tenth door opens into the abode of God, the Creator — dasam duara agam apara param purakh ki ghati (GG, 974), and again—nau ghar thape thapanharai dasvai vasa alakh aparai (GG, 1036). This fact distinguishes <a href="http://www.sikhiwiki.org/index.php/Sikhism" target="_blank"><span style="color: #0000ff">Sikhism</span></a> from the non-theistic non-dualistic philosophy of the <a href="http://www.sikhiwiki.org/index.php?title=Siddha&action=edit" target="_blank"><span style="color: #0000ff">Siddhas</span></a>. Second outstanding difference is that Sikhism is predominantly a devotional pathway, relying chiefly on the discipline of <a href="http://www.sikhiwiki.org/index.php/Bhakti" target="_blank"><span style="color: #0000ff">bhakti</span></a>, i.e. loving devotion for the divine; the <a href="http://www.sikhiwiki.org/index.php?title=Siddha&action=edit" target="_blank"><span style="color: #0000ff">Siddhas</span></a> and <a href="http://www.sikhiwiki.org/index.php?title=Natha&action=edit" target="_blank"><span style="color: #0000ff">Nathas</span></a>, on the other hand, practised Tantra or Hathayoga in which the disciplines of psychology and physiology were fused together. With these differences the notion of dasam duar in <a href="http://www.sikhiwiki.org/index.php/Sikhism" target="_blank"><span style="color: #0000ff">Sikhism</span></a> employs the same terms and symbols as used by Siddhas and Nathas. </p><p> </p><p>The nine doors (nau daryaje) and the tenth door are often mentioned together to show their differences. The unstruck sound is heard at the tenth door when it is freed from the shackles of nine doors in the body—nau darvaje dasvai mukta anahad sabadu vajavania (GG, 110). It is believed that the tenth door is closed by a hard diamond-like door (bajar kapat) which is <a href="http://www.sikhiwiki.org/index.php/Haumai" target="_blank"><span style="color: #0000ff">haumai</span></a> (self-centredness). This hard and strong door is opened and the darkness of haumai is dispelled by the instruction of the Teacher (<a href="http://www.sikhiwiki.org/index.php/Guru" target="_blank"><span style="color: #0000ff">Guru</span></a>). In other words, the tenth door is the door of enlightenment and it opens only when the door consisting of haumai is broken. It is taken for granted in <a href="http://www.sikhiwiki.org/index.php/Sikhism" target="_blank"><span style="color: #0000ff">Sikhism</span></a> that the tenth door is the supreme state of the mind. It is certainly not a physical door; it is that state of purified consciousness in which God is visible and all contacts with physical existence are cut off. It is called a being’s own house (nij-ghar), that is to say, a being’s real nature which is like light (joti sarup). One hears day and night the anahad sabda there when one dwells in one’s own house through the tenth door—nau dar thake dhavatu rahae, dasvai nijghari vasa pae (GG, 124). </p><p> </p><p>At few places in the <a href="http://www.sikhiwiki.org/index.php/Gurbani" target="_blank"><span style="color: #0000ff">Gurbani</span></a>, the term dasam duar has been used to denote ten organs—five sensory organs and five organs of action, i.e. jnanendriyas and karmendriyas. Says <a href="http://www.sikhiwiki.org/index.php/Guru_Nanak" target="_blank"><span style="color: #0000ff">Guru Nanak</span></a>: “Hukami sanjogi gari das duar, panch vasahi mili joti apar”—in the fortress of the body created in his hukam are ten doors. In this fort five subtle elements of sabda (sound), sparsa (touch), rupa (sight), rasa (taste) and grandha (smell) abide having the infinite light of the Lord in them (GG, 152). The <a href="http://www.sikhiwiki.org/index.php/Amrit" target="_blank"><span style="color: #0000ff">amrit</span></a> which flows at the tenth door is the essence of Divine name (nam ras) according to the <a href="http://www.sikhiwiki.org/index.php/Guru" target="_blank"><span style="color: #0000ff">Guru</span></a>; it is not the physical elixir of immortality conceived by the <a href="http://www.sikhiwiki.org/index.php?title=Siddha&action=edit" target="_blank"><span style="color: #0000ff">Siddhas</span></a>, nor is this amrit to be found by awakening kundalini or by practising khecari mudra; it is to be found through the Teacher’s instruction. When the <a href="http://www.sikhiwiki.org/index.php/Satguru" target="_blank"><span style="color: #0000ff">Satguru</span></a> is encountered then one stops from running (after the nine doors) and obtains the tenth door. Here at this door the immortalizing food (amrit bhojan), the innate sound (sahaj dhuni) is produced—dhavatu thammia satiguri miliai dasva duaru paia; tithai amrit bhojanu sahaj dhuni upajai jitu sabadi jagatu thammi rahaia (GG, 441). </p><p> </p><p>This wholesome spot is not outside the physical frame. The second <a href="http://www.sikhiwiki.org/index.php/Guru" target="_blank"><span style="color: #0000ff">Guru</span></a> also refers to the fort (kotu) with nine doors; the tenth door is hidden (gupatu); it is closed by a hard door which can be opened by the key of the <a href="http://www.sikhiwiki.org/index.php/Guru" target="_blank"><span style="color: #0000ff">Guru</span></a>’s word (GG, 954). According to <a href="http://www.sikhiwiki.org/index.php/Guru_Amar_Das" target="_blank"><span style="color: #0000ff">Guru Amar Das</span></a>, Nanak III, he alone is released who conquers his mind and who keeps it free from defilement; arriving at the tenth door, and staying there he understands all the three spheres (GG, 490). </p><p> </p><p>The importance of dasamdvar is of considerable theological interest. Here at the tenth door the anahad sabda (unstruck sound) is heard; here the divine drink of immortality trickles down; and here the devotee meets with the invisible and inaccessible transcendental <a href="http://www.sikhiwiki.org/index.php?title=Brahman&action=edit" target="_blank"><span style="color: #0000ff">Brahman</span></a> who is described by the sages as unutterable (GG, 1002). The devotional theology of <a href="http://www.sikhiwiki.org/index.php/Sikhism" target="_blank"><span style="color: #0000ff">Sikhism</span></a> requires that the gateway of ultimate release can open only by God’s will. The tenth door is closed with the adamantine hard door (bajar kapat) which can be opened duly with the Guru’s word. Inside the front (i.e. the body) is the tenth door, the house in the cavity (gupha ghar); in this fort nine doors have been fixed according to Divine ordinance (hukam); in the tenth door the Invisible, Unwritten, Unlimited Person shows Himself—bhitari kot gupha ghar jai nau ghar thape hukami rajai; dasvai purakhu alekhu apari ape alakhu lakhaida (GG, 1033). This is the view expressed by the founder of <a href="http://www.sikhiwiki.org/index.php/Sikhism" target="_blank"><span style="color: #0000ff">Sikhism</span></a> and he repeats it at another place also. He says that the Establisher has established nine houses (nau ghar) or nine doors in the city of this body; the Invisible and Infinite dwells at the tenth house or tenth door (GG, 1036). The nectar-like essence (amrit ras) is dripped by the <a href="http://www.sikhiwiki.org/index.php/Satguru" target="_blank"><span style="color: #0000ff">Satguru</span></a>; it comes out appearing at the tenth door. The sounding of the unstruck sound announces, as it were, the manifestation of God at this door — <a href="http://www.sikhiwiki.org/index.php/Amrit" target="_blank"><span style="color: #0000ff">Amrit</span></a> rasu satiguru chuaia; dasavai duari pragatu hoi aia; taha anahad sabad vajahi dhuni bani sahaje sahaji samai he (GG, 1069).</p><p>Occasionally the term das duar is used in <a href="http://www.sikhiwiki.org/index.php/Gurbani" target="_blank"><span style="color: #0000ff">gurbani</span></a> in the sense of sensory and motor organs of body which should be kept under control. For the most part, however, the Sikh Scripture stresses the need for realization of the dasam duar, apart from God’s ordinance (hukam) and Teacher’s compassion (<a href="http://www.sikhiwiki.org/index.php/Kirpa" target="_blank"><span style="color: #0000ff">kirpa</span></a>, <a href="http://www.sikhiwiki.org/index.php?title=Prasad&action=edit" target="_blank"><span style="color: #0000ff">prasad</span></a>) and the necessity of transcending the realm of three-strand nature (triguna maya). <a href="http://www.sikhiwiki.org/index.php/Kabir" target="_blank"><span style="color: #0000ff">Kabir</span></a>, for instance, says that the tenth door opens only when the trinity (trikuti) of sattva, rajas and tamas is left behind—trikuti chhutai dasva daru khulhai ta manu khiva bhai (GG, 1123).</p></blockquote><p></p>
[QUOTE="rosethorne, post: 53114, member: 1647"] Dear Gursikhs, I have seen Sahilji Betraying Gurbani And Gursikhs at same time he use to write SGGS to mainu akal mili. Too many wrong doers use Gurbani as their shelter. Because it is a sentimental issue to Gursikhs. But as a Gursikh nobody can hear this. If any body wants any knowledge then too many sites are there to share. But annoying somebody or Gurbani is simply unbearable to a Gursikh. And in my view Time has come to make an end to it for Saahilji. It is time to open your eyes Saahilji second time in this topic, I told you about why didn't it is mentioned in SGGS Maharaj ji about our next Guru before in this topic. I have copied this message below from [URL="http://www.sikhiwiki.org/index.php/Dasam_Dvar"]Dasam Dvar - SikhiWiki, free Sikh encyclopedia.[/URL] Kindly Saahilji Search for truth here, not in fake truths of your life. [B]DASAM DVAR[/B] ([URL="http://www.sikhiwiki.org/index.php/Sanskrit"][COLOR=#0000ff]Sanskrit[/COLOR][/URL] Dasamadvara), literally meaning [B]"tenth gate"[/B], has been refered to in SGGS signifying the door to enlightenment and vision being only through [URL="http://www.sikhiwiki.org/index.php?title=Three_Pillars"][COLOR=#0000ff]NAAM DAAN & ISHNAAN[/COLOR][/URL]. This term originate from the Hathayogic system, where it is also known as brahmrandhra, moksadvara, mahapatha and madhya marga, the terms frequently used in the esoteric literature of medieval India. Also sometimes written as [B]"Dasam DUara"[/B] It is a term of religious physiology and its significance lies in its being a concept in the framework of soteriological ideology. Nine apertures (navdvaras) opening towards outside the body serve the physical mechanism of human personality but when their energy, normally being wasted, is consciously channelized towards the self, the tenth gate or the dasamdvar opens inside the body and renders a hyper-physical service by taking the seeker beyond the bondage of embodied existence. The human body is endowed with nine doors also called holes or streams. These nine are: two eyes, two ears, two nostrils, mouth, ****, and urethra. All these are vital organs of living organism called human being. The [URL="http://en.wikipedia.org/wiki/Pali"][COLOR=#0000ff]Pali[/COLOR][/URL] [URL="http://www.accesstoinsight.org/canon/sutta/khuddaka/suttanipata/"][COLOR=#0000ff]Suttanipata[/COLOR][/URL] (verse 199. In Khuddak [URL="http://en.wikipedia.org/wiki/Nikaya"][COLOR=#0000ff]nikaya[/COLOR][/URL], vol. 1, p. 297) is perhaps one of the very first Indian texts which mentions the idea of nine ‘holes’ in the body. It is from a philosophically ascetic or Sramanic standpoint that the human body is described in this text as a mass of bones, sinews, flesh, etc. and as a bag for belly, intestines, liver, heart, bladder, lungs, kidneys, blood, bile, etc. “Ever from its nine streams (navahi sotehi) the unclean flows.” The Svetasvatara [URL="http://en.wikipedia.org/wiki/Upanishad"][COLOR=#0000ff]Upanisad[/COLOR][/URL] (III. 18) and the [URL="http://en.wikipedia.org/wiki/Bhagavadgita"][COLOR=#0000ff]Bhagavadgita[/COLOR][/URL] (V. 13) refer to human body as “a city with nine gates” (nava dvara pure dehi) in which the Self dwells, neither acting nor causing to act. The Katha Upanisad (2.51), however, describes human abode of the Unborn One as “a city with eleven gates” (puram-ekadasa-dvaram). Mystical and soteriological significance of dasam dvar is found in the writings of the [URL="http://www.sikhiwiki.org/index.php?title=Siddha&action=edit"][COLOR=#0000ff]siddhas[/COLOR][/URL] and the [URL="http://www.sikhiwiki.org/index.php/Sant"][COLOR=#0000ff]sants[/COLOR][/URL]. As a matter of fact the history of the idea of dasam dvar begins with the [URL="http://www.sikhiwiki.org/index.php/Buddhist"][COLOR=#0000ff]Buddhist[/COLOR][/URL] [URL="http://www.sikhiwiki.org/index.php?title=Siddha&action=edit"][COLOR=#0000ff]Siddhas[/COLOR][/URL] and we owe its popularity to [URL="http://www.sikhiwiki.org/index.php?title=Natha&action=edit"][COLOR=#0000ff]Natha[/COLOR][/URL] [URL="http://www.sikhiwiki.org/index.php/Yogi"][COLOR=#0000ff]yogis[/COLOR][/URL]. The term as well as the concept first appears in the works of Siddhas who flourished during the period between eighth and eleventh centuries. The Siddhas transmitted the theory of dasamdvar as a mystical spiritual gateway to Vaisnava Sants and thence it came to the [URL="http://www.sikhiwiki.org/index.php/Sikh"][COLOR=#0000ff]Sikh[/COLOR][/URL] [Gurus]]. The process of transmission was direct and natural since the [URL="http://www.sikhiwiki.org/index.php/Sant"][COLOR=#0000ff]Sants[/COLOR][/URL] (or [URL="http://www.sikhiwiki.org/index.php/Bhagat"][COLOR=#0000ff]Bhagats[/COLOR][/URL]) and [URL="http://www.sikhiwiki.org/index.php/Gurus"][COLOR=#0000ff]Gurus[/COLOR][/URL] lived and taught in a society thoroughly acquainted with and influenced by the terms, concepts and precepts of the Siddhas. Although the concept of dasam dvar remained the same, its functional value in theistic theology and socio-devotional methodology of the [URL="http://www.sikhiwiki.org/index.php/Sikh_Guru"][COLOR=#0000ff]Sikh Gurus[/COLOR][/URL] became decidedly different from its original one in the non-theistic ideology and esoteric-ascetic methodology of Buddhist Siddhas and Natha yogis. In the [URL="http://www.sikhiwiki.org/index.php/Buddhist"][COLOR=#0000ff]Buddhist[/COLOR][/URL] caryapadas or hymns of spiritual practice, the dasama dvara is also called vairocana-dvara, the brilliant gate or the supreme gate. In the texts of the Natha school such as the Siddhasiddhanda paddhati (II. 6), the mouth of sankhini is called the tenth gate (sankhini-bibaram-dasam dvaram). Sankhini is the name of a curved duct (banka nala) through which nectar (soma rasa, maharasa or amrit) passes downwards. This curved duct lies between the moon (candra) below the sahasrara-cakra or thousand-petalled lotus plexus in the cebrum region and the hollow in the palatal region. The Goraksavijaya describes sankhini as a double-mouthed (dvi-mukhia) serpent (sarpini), one mouth above, the other below. The life elixir called amrit or nectar pours down through the mouth of sankhini. This mouth called dasamd var has to be shut up and the quintessence of life, amrit or maharasa has to be conserved by the yogi. The [URL="http://www.sikhiwiki.org/index.php/Amrit"][COLOR=#0000ff]amrit[/COLOR][/URL] which pours down from the dasam dvar falls down in the fire of the sun (surya) where it is dried up by time (kalagni). The [URL="http://www.sikhiwiki.org/index.php/Yogi"][COLOR=#0000ff]yogi[/COLOR][/URL] by closing the dasam dvar and preserving the amrit deceives Time (death) and by drinking it himself through cumbersome khecari-mudra he attains immortality. Some other hathayogic texts name susumna nari instead of sankhini. However, all the texts agree that the brahmrandhra or the dasamdvar is the cavity on the roof of the palate and khecari mudra has to be performed for tasting the elixir of the amrit pouring down from it. The notion of dasam dvar, written as dasam duar, occurs several times in the [URL="http://www.sikhiwiki.org/index.php/Guru_Granth_Sahib"][COLOR=#0000ff]Guru Granth Sahib[/COLOR][/URL]. [URL="http://www.sikhiwiki.org/index.php/Sikhism"][COLOR=#0000ff]Sikhism[/COLOR][/URL] is a strictly monotheistic system belief and it must be stated at the outset that according to [URL="http://www.sikhiwiki.org/index.php/Sikh"][COLOR=#0000ff]Sikh[/COLOR][/URL] view of the dasam dvar, the tenth door opens into the abode of God, the Creator — dasam duara agam apara param purakh ki ghati (GG, 974), and again—nau ghar thape thapanharai dasvai vasa alakh aparai (GG, 1036). This fact distinguishes [URL="http://www.sikhiwiki.org/index.php/Sikhism"][COLOR=#0000ff]Sikhism[/COLOR][/URL] from the non-theistic non-dualistic philosophy of the [URL="http://www.sikhiwiki.org/index.php?title=Siddha&action=edit"][COLOR=#0000ff]Siddhas[/COLOR][/URL]. Second outstanding difference is that Sikhism is predominantly a devotional pathway, relying chiefly on the discipline of [URL="http://www.sikhiwiki.org/index.php/Bhakti"][COLOR=#0000ff]bhakti[/COLOR][/URL], i.e. loving devotion for the divine; the [URL="http://www.sikhiwiki.org/index.php?title=Siddha&action=edit"][COLOR=#0000ff]Siddhas[/COLOR][/URL] and [URL="http://www.sikhiwiki.org/index.php?title=Natha&action=edit"][COLOR=#0000ff]Nathas[/COLOR][/URL], on the other hand, practised Tantra or Hathayoga in which the disciplines of psychology and physiology were fused together. With these differences the notion of dasam duar in [URL="http://www.sikhiwiki.org/index.php/Sikhism"][COLOR=#0000ff]Sikhism[/COLOR][/URL] employs the same terms and symbols as used by Siddhas and Nathas. The nine doors (nau daryaje) and the tenth door are often mentioned together to show their differences. The unstruck sound is heard at the tenth door when it is freed from the shackles of nine doors in the body—nau darvaje dasvai mukta anahad sabadu vajavania (GG, 110). It is believed that the tenth door is closed by a hard diamond-like door (bajar kapat) which is [URL="http://www.sikhiwiki.org/index.php/Haumai"][COLOR=#0000ff]haumai[/COLOR][/URL] (self-centredness). This hard and strong door is opened and the darkness of haumai is dispelled by the instruction of the Teacher ([URL="http://www.sikhiwiki.org/index.php/Guru"][COLOR=#0000ff]Guru[/COLOR][/URL]). In other words, the tenth door is the door of enlightenment and it opens only when the door consisting of haumai is broken. It is taken for granted in [URL="http://www.sikhiwiki.org/index.php/Sikhism"][COLOR=#0000ff]Sikhism[/COLOR][/URL] that the tenth door is the supreme state of the mind. It is certainly not a physical door; it is that state of purified consciousness in which God is visible and all contacts with physical existence are cut off. It is called a being’s own house (nij-ghar), that is to say, a being’s real nature which is like light (joti sarup). One hears day and night the anahad sabda there when one dwells in one’s own house through the tenth door—nau dar thake dhavatu rahae, dasvai nijghari vasa pae (GG, 124). At few places in the [URL="http://www.sikhiwiki.org/index.php/Gurbani"][COLOR=#0000ff]Gurbani[/COLOR][/URL], the term dasam duar has been used to denote ten organs—five sensory organs and five organs of action, i.e. jnanendriyas and karmendriyas. Says [URL="http://www.sikhiwiki.org/index.php/Guru_Nanak"][COLOR=#0000ff]Guru Nanak[/COLOR][/URL]: “Hukami sanjogi gari das duar, panch vasahi mili joti apar”—in the fortress of the body created in his hukam are ten doors. In this fort five subtle elements of sabda (sound), sparsa (touch), rupa (sight), rasa (taste) and grandha (smell) abide having the infinite light of the Lord in them (GG, 152). The [URL="http://www.sikhiwiki.org/index.php/Amrit"][COLOR=#0000ff]amrit[/COLOR][/URL] which flows at the tenth door is the essence of Divine name (nam ras) according to the [URL="http://www.sikhiwiki.org/index.php/Guru"][COLOR=#0000ff]Guru[/COLOR][/URL]; it is not the physical elixir of immortality conceived by the [URL="http://www.sikhiwiki.org/index.php?title=Siddha&action=edit"][COLOR=#0000ff]Siddhas[/COLOR][/URL], nor is this amrit to be found by awakening kundalini or by practising khecari mudra; it is to be found through the Teacher’s instruction. When the [URL="http://www.sikhiwiki.org/index.php/Satguru"][COLOR=#0000ff]Satguru[/COLOR][/URL] is encountered then one stops from running (after the nine doors) and obtains the tenth door. Here at this door the immortalizing food (amrit bhojan), the innate sound (sahaj dhuni) is produced—dhavatu thammia satiguri miliai dasva duaru paia; tithai amrit bhojanu sahaj dhuni upajai jitu sabadi jagatu thammi rahaia (GG, 441). This wholesome spot is not outside the physical frame. The second [URL="http://www.sikhiwiki.org/index.php/Guru"][COLOR=#0000ff]Guru[/COLOR][/URL] also refers to the fort (kotu) with nine doors; the tenth door is hidden (gupatu); it is closed by a hard door which can be opened by the key of the [URL="http://www.sikhiwiki.org/index.php/Guru"][COLOR=#0000ff]Guru[/COLOR][/URL]’s word (GG, 954). According to [URL="http://www.sikhiwiki.org/index.php/Guru_Amar_Das"][COLOR=#0000ff]Guru Amar Das[/COLOR][/URL], Nanak III, he alone is released who conquers his mind and who keeps it free from defilement; arriving at the tenth door, and staying there he understands all the three spheres (GG, 490). The importance of dasamdvar is of considerable theological interest. Here at the tenth door the anahad sabda (unstruck sound) is heard; here the divine drink of immortality trickles down; and here the devotee meets with the invisible and inaccessible transcendental [URL="http://www.sikhiwiki.org/index.php?title=Brahman&action=edit"][COLOR=#0000ff]Brahman[/COLOR][/URL] who is described by the sages as unutterable (GG, 1002). The devotional theology of [URL="http://www.sikhiwiki.org/index.php/Sikhism"][COLOR=#0000ff]Sikhism[/COLOR][/URL] requires that the gateway of ultimate release can open only by God’s will. The tenth door is closed with the adamantine hard door (bajar kapat) which can be opened duly with the Guru’s word. Inside the front (i.e. the body) is the tenth door, the house in the cavity (gupha ghar); in this fort nine doors have been fixed according to Divine ordinance (hukam); in the tenth door the Invisible, Unwritten, Unlimited Person shows Himself—bhitari kot gupha ghar jai nau ghar thape hukami rajai; dasvai purakhu alekhu apari ape alakhu lakhaida (GG, 1033). This is the view expressed by the founder of [URL="http://www.sikhiwiki.org/index.php/Sikhism"][COLOR=#0000ff]Sikhism[/COLOR][/URL] and he repeats it at another place also. He says that the Establisher has established nine houses (nau ghar) or nine doors in the city of this body; the Invisible and Infinite dwells at the tenth house or tenth door (GG, 1036). The nectar-like essence (amrit ras) is dripped by the [URL="http://www.sikhiwiki.org/index.php/Satguru"][COLOR=#0000ff]Satguru[/COLOR][/URL]; it comes out appearing at the tenth door. The sounding of the unstruck sound announces, as it were, the manifestation of God at this door — [URL="http://www.sikhiwiki.org/index.php/Amrit"][COLOR=#0000ff]Amrit[/COLOR][/URL] rasu satiguru chuaia; dasavai duari pragatu hoi aia; taha anahad sabad vajahi dhuni bani sahaje sahaji samai he (GG, 1069). Occasionally the term das duar is used in [URL="http://www.sikhiwiki.org/index.php/Gurbani"][COLOR=#0000ff]gurbani[/COLOR][/URL] in the sense of sensory and motor organs of body which should be kept under control. For the most part, however, the Sikh Scripture stresses the need for realization of the dasam duar, apart from God’s ordinance (hukam) and Teacher’s compassion ([URL="http://www.sikhiwiki.org/index.php/Kirpa"][COLOR=#0000ff]kirpa[/COLOR][/URL], [URL="http://www.sikhiwiki.org/index.php?title=Prasad&action=edit"][COLOR=#0000ff]prasad[/COLOR][/URL]) and the necessity of transcending the realm of three-strand nature (triguna maya). [URL="http://www.sikhiwiki.org/index.php/Kabir"][COLOR=#0000ff]Kabir[/COLOR][/URL], for instance, says that the tenth door opens only when the trinity (trikuti) of sattva, rajas and tamas is left behind—trikuti chhutai dasva daru khulhai ta manu khiva bhai (GG, 1123). [/QUOTE]
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