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REFERENCES
1. Guru Granth Sahib.
2. Bachitar Natak, part A-6 (33).
3. Galloway : The Philosophy of Religion, Edinburgh, 1915, p. 654.
4. See, Niharranjan Ray : The Sikh Gurus and The Sikh Society, Punjabi University, Patiala, 1970.
5. Sharma, I. C. : The Ethics of Buddhism, Ethical Philosophies of India, p. 169.
6. Smith Huston : The Religion of Man, New York, 1959, p. 214.
7. Stace, W. T. : Mysticism and Philosophy, p. 126
1. Guru Granth Sahib.
2. Bachitar Natak, part A-6 (33).
3. Galloway : The Philosophy of Religion, Edinburgh, 1915, p. 654.
4. See, Niharranjan Ray : The Sikh Gurus and The Sikh Society, Punjabi University, Patiala, 1970.
5. Sharma, I. C. : The Ethics of Buddhism, Ethical Philosophies of India, p. 169.
6. Smith Huston : The Religion of Man, New York, 1959, p. 214.
7. Stace, W. T. : Mysticism and Philosophy, p. 126
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Naam-Simran: A Discourse
Kulwant Singh* (USA)
Kulwant Singh* (USA)
* Email: ksingh_india@yahoo.com
"Naam Simran Bhakti" in Sikhism by Gurbax Singh. Published by Hemkunt Press. A-78 Naraina Indl. Area-I. New Delhi. 110028.
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[
Dear Sikh80 Ji,
Will you please elaborate
(i) what indicates the evolution of person from normal state of mind to Dharna, from Dharna to Dhyan and from Dhyan to Samadhi.
(ii) What makes you accept or to think that breath brings mind into silence and is a bridge between body and mind.
(iii)To the extent I know, Guru Sahib has not suggested Pranayaama as a tool for metal purity. To me Pranayaama is good for the body. Beyond that I could not create any direct link between breathing and mind or spirituality. Please note I make a distiction between Buddhi and Maan, Buddhi is part of the body and Maan i.e. mind is the soft output of a functioning brain.
I wish to learn more on the above three points from you and from any one who reads this post
With love and respect for all.
Amarpal Singh
Dear Sikh80 Ji,
Will you please elaborate
(i) what indicates the evolution of person from normal state of mind to Dharna, from Dharna to Dhyan and from Dhyan to Samadhi.
(ii) What makes you accept or to think that breath brings mind into silence and is a bridge between body and mind.
(iii)To the extent I know, Guru Sahib has not suggested Pranayaama as a tool for metal purity. To me Pranayaama is good for the body. Beyond that I could not create any direct link between breathing and mind or spirituality. Please note I make a distiction between Buddhi and Maan, Buddhi is part of the body and Maan i.e. mind is the soft output of a functioning brain.
I wish to learn more on the above three points from you and from any one who reads this post
With love and respect for all.
Amarpal Singh
[
Dear Sikh80 Ji,
Will you please elaborate
(i) what indicates the evolution of person from normal state of mind to Dharna, from Dharna to Dhyan and from Dhyan to Samadhi.
(ii) What makes you accept or to think that breath brings mind into silence and is a bridge between body and mind.
(iii)To the extent I know, Guru Sahib has not suggested Pranayaama as a tool for metal purity. To me Pranayaama is good for the body. Beyond that I could not create any direct link between breathing and mind or spirituality. Please note I make a distiction between Buddhi and Maan, Buddhi is part of the body and Maan i.e. mind is the soft output of a functioning brain.
I wish to learn more on the above three points from you and from any one who reads this post
With love and respect for all.
Amarpal Singh
I shall try to take up your questions as follows.It is ,sometimes, good to enter into theoretical discussions.
Q1.
It is a subjective assesment of the seeker to find out whether he has reached the stage of meditation by achieving concentration. There are many points of overlap between these stages. All these methods are primarily meant to achieve the control Of Mind that is considered very difficult.It has been stated in Gurbani as well.
sMjogu ivjogu duie kwr clwvih lyKy Awvih Bwg ] (6-19, jpu, mÚ 1)
Union with Him, and separation from Him, come by His Will. We come to receive what is written in our destiny.
Conquering the mind is like conquering the world.
AweI pMQI sgl jmwqI min jIqY jgu jIqu ] (6-17, jpu, mÚ 1)
See the brotherhood of all mankind as the highest order of Yogis; conquer your own mind, and conquer the world.
Dharna and Dhyan are the intermittent stage while samadhi[tadi] is the final stage of concentration.
mnu bYrwgI Gir vsY sc BY rwqw hoie ] (21-6, isrIrwgu, mÚ 1)
If the mind becomes balanced and detached, and comes to dwell in its own true home, imbued with the Fear of God,
It is suggested that one may refer various web-sites that deals exclusively with Yoga of Meditation. One may refer Brahma Kumaris or the site of swami Sivananda. These are non-sikhi sites rather Vedantic.
2.
Regarding the second it is again a subjective experience. There is nothing as to what I feel about the breath helping the control Of mind. One may devise other means. It suits someone so it is ok. One need not follow this method. There is nothing specified about this i.e how to get perfect concentration.
3.
Guru Sahibaan have not recommended 'Pranayam'. I will not be knowing this as the definition of the term 'Pranayam' varies with the context.I do not think that this word has appeared in Gurbani. However, there are mentions Of ida, Pingla and Sushmana in Granth sahib. It deals with Kundalini Jagran and As per the web-reports It is to say that many American Sikhs practice yoga of Pranayam. Pranayam especially Anolom-Vilom[ alternate breathing from right or left nostril]is recommended by the Yoga teachers for the cleaning of mind and body [Some teachers Of Yoga have also stated that clinical depression can be controlled by it]. There are other exercises in Pranayam as well .These can be learnt by spending time . No lecture or writing will help.
Guru sahibs have mentioned about Kundalini Jagran in Granth Sahib. However, it is not recommended anywhere. Further it has also not been condemned anywhere in Gurbani. It is stated that Kundalni jagran stage is achieved by attending the 'sangats' and doing keertan of lord's praise etc. Kundalni Jagran is a must to be in Turia awastha. It is the stage when the Tenth door is stated to be opened.
Koil@E kpwtu qw mnu ThrweI ]1] rhwau dUjw ]5] (738-3, sUhI, mÚ 5)
When the door is opened, then the mind is restrained. ||1||Second Pause||5||
and
hir jIau guPw AMdir riK kY vwjw pvxu vjwieAw ] (922-11, rwmklI, mÚ 3)
The Lord placed the soul to the cave of the body, and blew the breath of life into the musical instrument of the body.
vjwieAw vwjw paux nau duAwry prgtu kIey dsvw gupqu rKwieAw ] (922-11, rwmklI, mÚ 3)
He blew the breath of life into the musical instrument of the body, and revealed the nine doors; but He kept the Tenth Door hidden.
gurduAwrY lwie BwvnI ieknw dsvw duAwru idKwieAw ](922-12, rwmklI, mÚ 3)
Through the Gurdwara, the Guru's Gate, some are blessed with loving faith, and the Tenth Door is revealed to them.
AT the end I shall be grateful if you could kindly tell us the methods that are recommended by guru sahibs in Granth sahib.
Regards.
e&oe
The process of cleaning by Pranayam through alternate breathing techniques are referred as 'Nadi Shodhan' as per Vedantic philosphy and in Raj Yoga. You may kindly refer to Raj yoga by Swami Vivekananda. It is a nice book and deals with almost all the questions that you have raised. The book was available at Amazon , last time when I checked. If you need I can help you out in locating this book in India.
I could come across this line that speaks of breath control. It is thus concluded that methos of breadth control was also known at those times. Since it has not been specifically condemned here one can draw the necessary conclusions subject to it not being discarded elsewhere in the scriptures.
Kycr BUcr qulsI mwlw gur prswdI pwieAw ] (973-8, rwmklI, Bgq nwmdyv jI)
Control of the breath and positioning of the tongue, focusing at the third eye and wearing malas of tulsi beads, are all obtained through Guru's Grace.
Regards Sir,
P.S.
I know my knowledge is very limited and is not meant for clarifying the doubts of a very senior member from whom we have to learn a lot.
I need be corrected in all that I have stated in this and the post above.
I could come across this line that speaks of breath control. It is thus concluded that methos of breadth control was also known at those times. Since it has not been specifically condemned here one can draw the necessary conclusions subject to it not being discarded elsewhere in the scriptures.
Kycr BUcr qulsI mwlw gur prswdI pwieAw ] (973-8, rwmklI, Bgq nwmdyv jI)
Control of the breath and positioning of the tongue, focusing at the third eye and wearing malas of tulsi beads, are all obtained through Guru's Grace.
Regards Sir,
P.S.
I know my knowledge is very limited and is not meant for clarifying the doubts of a very senior member from whom we have to learn a lot.
I need be corrected in all that I have stated in this and the post above.
Respected Amarpal ji,
Following is the reference Of Raja Yoga in Granth sahib. Guru Arjan dev ji is being eulogised by the bhat [poet] that Guru Arjan dev ji knows the Art of Yoga [merger] and meditation.It gives a perfect clue that Kundalni jagran was adopted by the Guru Sahib as well. However, not being sure on this, I would not be tempted to speculate that I am right.
ਗੁਰ ਅਰਜੁਨ ਕਲ੍ਯ੍ਯੁਚਰੈ ਤੈ ਰਾਜ ਜੋਗ ਰਸੁ ਜਾਣਿਅਉ ॥੭॥
गुर अरजुन कल्युचरै तै राज जोग रसु जाणिअउ ॥७॥
Gur arjun kal­yucẖrai ṯai rāj jog ras jāṇi­a­o. ||7||
So speaks KALL the poet: O Guru Arjun, You know the sublime essence of Raja Yoga, the Yoga of meditation and success. ||7||
Following is the reference Of Raja Yoga in Granth sahib. Guru Arjan dev ji is being eulogised by the bhat [poet] that Guru Arjan dev ji knows the Art of Yoga [merger] and meditation.It gives a perfect clue that Kundalni jagran was adopted by the Guru Sahib as well. However, not being sure on this, I would not be tempted to speculate that I am right.
ਗੁਰ ਅਰਜੁਨ ਕਲ੍ਯ੍ਯੁਚਰੈ ਤੈ ਰਾਜ ਜੋਗ ਰਸੁ ਜਾਣਿਅਉ ॥੭॥
गुर अरजुन कल्युचरै तै राज जोग रसु जाणिअउ ॥७॥
Gur arjun kal­yucẖrai ṯai rāj jog ras jāṇi­a­o. ||7||
So speaks KALL the poet: O Guru Arjun, You know the sublime essence of Raja Yoga, the Yoga of meditation and success. ||7||
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Respected Amarpal ji,
I wanted to place this in the above posts but I have edited them so many times that I thought it ok. to post this separately.Here also There is a specific mention Of the Tenth Gate.
cMcl cpl buiD kw Kylu ] (152-3, gauVI, mÚ 1)
- the body is the play-thing of the fickle and unsteady intellect.
nau drvwjy dsvw duAwru ] (152-3, gauVI, mÚ 1)
It has nine doors, and then there is the Tenth Gate.
[E&OE]
Sorry the information is not properly structured.
I wanted to place this in the above posts but I have edited them so many times that I thought it ok. to post this separately.Here also There is a specific mention Of the Tenth Gate.
cMcl cpl buiD kw Kylu ] (152-3, gauVI, mÚ 1)
- the body is the play-thing of the fickle and unsteady intellect.
nau drvwjy dsvw duAwru ] (152-3, gauVI, mÚ 1)
It has nine doors, and then there is the Tenth Gate.
[E&OE]
Sorry the information is not properly structured.
Dear Sikh80 Ji,
The font you have used in your respose does not come properly on my PC. Please tell me from where I can download it. I have this problem with many post from different members. Help me please
With love and respect for all.
Amarpal Singh
The font you have used in your respose does not come properly on my PC. Please tell me from where I can download it. I have this problem with many post from different members. Help me please
With love and respect for all.
Amarpal Singh
quote=Sikh80;68066]Dear Sir,
I am holding on for yourself. In case you have any difficulty kindly inform me by tommorrow. I shall attend to it.[/quote]
Dear Sikh80 Ji,
Yes I meant Gurmukhi fonts
With love and respect for all.
Amarpal Singh
I am holding on for yourself. In case you have any difficulty kindly inform me by tommorrow. I shall attend to it.[/quote]
Dear Sikh80 Ji,
Yes I meant Gurmukhi fonts
With love and respect for all.
Amarpal Singh
I am posting few 'tuks'' that refer to Kundalini Jagran and the opening OF 10th Gate .It is as per Bhagat Kabeer ji's Bani.
pYsIly ggn mJwrM ] (972-2, rwmklI, Bgq kbIr jI)
I have entered into the sky of the mind, and opened the Tenth Gate.
byDIAly ck® BuAMgw ] (972-3, rwmklI, Bgq kbIr jI)
The chakras of the coiled Kundalini energy have been opened,
BytIAly rwie insMgw ]2] (972-3, rwmklI, Bgq kbIr jI)
and I have met my Sovereign Lord King without fear. ||2||
The following Lines refer to Breath for the purpose Of Kundalini i.e ida [moon] and pingal [sun]
cUkIAly moh mieAwsw ] (972-3, rwmklI, Bgq kbIr jI)
My attachment to Maya has been eradicated;
sis kIno sUr igrwsw ] (972-4, rwmklI, Bgq kbIr jI)
the moon energy has devoured the sun energy.
jb kuMBku Birpuir lIxw ] (972-4, rwmklI, Bgq kbIr jI)
When I was focused and merged into the all-pervading Lord,
qh bwjy Anhd bIxw ]3] (972-4, rwmklI, Bgq kbIr jI)
then the unstruck sound current began to vibrate. ||3||
cUkIAly moh mieAwsw ] (972-3, rwmklI, Bgq kbIr jI)
My attachment to Maya has been eradicated;
sis kIno sUr igrwsw ] (972-4, rwmklI, Bgq kbIr jI)
the moon energy has devoured the sun energy.
jb kuMBku Birpuir lIxw ] (972-4, rwmklI, Bgq kbIr jI)
When I was focused and merged into the all-pervading Lord,
qh bwjy Anhd bIxw ]3] (972-4, rwmklI, Bgq kbIr jI)
then the unstruck sound current began to vibrate. ||3||
The following also refers to Kundalini Jagran as explained by BHagat Namdeo ji. Its entry in Granth sahib ji shows that This method of awakening of Kundalini and opening of the 10th gate was fairly practised during those times as well.
ieVw ipMgulw Aauru suKmnw paunY bMiD rhwaugo ] (973-2, rwmklI, Bgq nwmdyv jI)
Then, I shall no longer control the breath through the energy channels of the Ida, Pingala and Shushmanaa.
cMdu sUrju duie sm kir rwKau bRhm joiq imil jwaugo ]2] (973-3, rwmklI, Bgq nwmdyv jI)
I look upon both the moon and the sun as the same, and I shall merge in the Light of God. ||2||
ieVw ipMgulw Aauru suKmnw paunY bMiD rhwaugo ] (973-2, rwmklI, Bgq nwmdyv jI)
Then, I shall no longer control the breath through the energy channels of the Ida, Pingala and Shushmanaa.
cMdu sUrju duie sm kir rwKau bRhm joiq imil jwaugo ]2] (973-3, rwmklI, Bgq nwmdyv jI)
I look upon both the moon and the sun as the same, and I shall merge in the Light of God. ||2||
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