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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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<blockquote data-quote="Harjas Kaur Khalsa" data-source="post: 78101" data-attributes="member: 2125"><p><strong>Re: Sikh Names</strong></p><p></p><p></p><p></p><p style="margin-left: 20px"><span style="color: Purple">ਭਾਠੀ ਗਗਨੁ ਸਿੰਙਿਆ ਅਰੁ ਚੁੰਙਿਆ ਕਨਕ ਕਲਸ ਇਕੁ ਪਾਇਆ ॥ </span></p> <p style="margin-left: 20px"><span style="color: Purple">bhaathee gagan sinn(g)iaa ar chunn(g)iaa kanak kalas eik paaeiaa ||</span></p> <p style="margin-left: 20px"><span style="color: Purple">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. </span></p> <p style="margin-left: 20px"><span style="color: Purple"></span></p> <p style="margin-left: 20px"><span style="color: Purple">ਤਿਸੁ ਮਹਿ ਧਾਰ ਚੁਐ ਅਤਿ ਨਿਰਮਲ ਰਸ ਮਹਿ ਰਸਨ ਚੁਆਇਆ ॥੨॥ </span></p> <p style="margin-left: 20px"><span style="color: Purple">this mehi dhhaar chuai ath niramal ras mehi rasan chuaaeiaa ||2||</span></p> <p style="margin-left: 20px"><span style="color: Purple">Into that vat, there trickles a gentle stream of the most sublime and pure essence of all</span></p> <p style="margin-left: 20px"><span style="color: Purple"></span></p> <p style="margin-left: 20px"><span style="color: Purple">ਏਕ ਜੁ ਬਾਤ ਅਨੂਪ ਬਨੀ ਹੈ ਪਵਨ ਪਿਆਲਾ ਸਾਜਿਆ ॥ </span></p> <p style="margin-left: 20px"><span style="color: Purple">eaek j baath anoop banee hai pavan piaalaa saajiaa ||</span></p> <p style="margin-left: 20px"><span style="color: Purple">Something wonderful has happened-the breath has become the cup.</span></p> <p style="margin-left: 20px"><span style="color: Purple">~SGGS Ji p. 92</span></p><p></p><p>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.</p><p></p><p>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.</p><p></p><p>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. </p><p></p><p>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. </p><p></p><p>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.</p><p></p><p></p><p>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?</p><p></p><p></p><p style="margin-left: 20px"><span style="color: Purple">ਸਰਬ ਲੋਹ ਦੀ ਰਛਿਆ ਹਮਨੈ ॥ </span></p> <p style="margin-left: 20px"><span style="color: Purple">Sarab loh doo rachhiaa hamnai||</span></p> <p style="margin-left: 20px"><span style="color: Purple">The All-Steel Lord is my Protector.</span></p> <p style="margin-left: 20px"><span style="color: Purple">~Shri Dasam Granth p. 33 </span></p><p></p><p></p><p>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?</p><p></p><p style="margin-left: 20px"><span style="color: DarkRed">ਗੁਰਮਤਿ ਨਾਮੁ ਮੇਰਾ ਪ੍ਰਾਨ ਸਖਾਈ ਹਰਿ ਕੀਰਤਿ ਹਮਰੀ ਰਹਰਾਸਿ ॥੧॥ ਰਹਾਉ ॥ </span></p> <p style="margin-left: 20px"><span style="color: DarkRed">guramath naam maeraa praan sakhaaee har keerath hamaree reharaas ||1|| rehaao ||</span></p> <p style="margin-left: 20px"><span style="color: DarkRed">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||</span></p> <p style="margin-left: 20px"><span style="color: DarkRed">~SGGS Ji p. 10</span></p><p>In this vaar is the connection between Naam and praan and kirtan.</p><p></p><p style="margin-left: 20px"><span style="color: Navy">ਕਲਿ ਕੀਰਤਿ ਪਰਗਟੁ ਚਾਨਣੁ ਸੰਸਾਰਿ ॥ </span></p> <p style="margin-left: 20px"><span style="color: Navy">kal keerath paragatt chaanan sansaar ||</span></p> <p style="margin-left: 20px"><span style="color: Navy">In this Dark Age of Kali Yuga, the Kirtan of the Lord's Praise has appeared as a Light in the world.</span></p> <p style="margin-left: 20px"><span style="color: Navy">~SGGS Ji p. 145</span></p><p></p><p style="margin-left: 20px"><span style="color: DarkRed">ਅਖਰੀ ਨਾਮੁ ਅਖਰੀ ਸਾਲਾਹ ॥ </span></p> <p style="margin-left: 20px"><span style="color: DarkRed">akharee naam akharee saalaah ||</span></p> <p style="margin-left: 20px"><span style="color: DarkRed">From the Word, comes the Naam; from the Word, comes Your Praise. </span></p> <p style="margin-left: 20px"><span style="color: DarkRed"></span></p> <p style="margin-left: 20px"><span style="color: DarkRed">ਅਖਰੀ ਗਿਆਨੁ ਗੀਤ ਗੁਣ ਗਾਹ ॥ </span></p> <p style="margin-left: 20px"><span style="color: DarkRed">akharee giaan geeth gun gaah ||</span></p> <p style="margin-left: 20px"><span style="color: DarkRed">From the Word, comes spiritual wisdom, singing the Songs of Your Glory. </span></p> <p style="margin-left: 20px"><span style="color: DarkRed">~SGGS Ji p. 4</span></p><p></p><p style="margin-left: 20px"><span style="color: Navy">ਅੰਮ੍ਰਿਤ ਵੇਲਾ ਸਚੁ ਨਾਉ ਵਡਿਆਈ ਵੀਚਾਰੁ ॥ </span></p> <p style="margin-left: 20px"><span style="color: Navy">anmrith vaelaa sach naao vaddiaaee veechaar ||</span></p> <p style="margin-left: 20px"><span style="color: Navy">In the Amrit Vaylaa, the ambrosial hours before dawn, chant the True Name, and contemplate His Glorious Greatness. </span></p> <p style="margin-left: 20px"><span style="color: Navy"></span></p> <p style="margin-left: 20px"><span style="color: Navy">ਕਰਮੀ ਆਵੈ ਕਪੜਾ ਨਦਰੀ ਮੋਖੁ ਦੁਆਰੁ ॥ </span></p> <p style="margin-left: 20px"><span style="color: Navy">karamee aavai kaparraa nadharee mokh dhuaar ||</span></p> <p style="margin-left: 20px"><span style="color: Navy">By the karma of past actions, the robe of this physical body is obtained. By His Grace, the Gate of Liberation is found.</span></p> <p style="margin-left: 20px"><span style="color: Navy">~SGGS Ji p. 2</span></p><p></p><p style="margin-left: 20px"><span style="color: Navy">ਅਵਰਿ ਕਾਜ ਤੇਰੈ ਕਿਤੈ ਨ ਕਾਮ ॥ </span></p> <p style="margin-left: 20px"><span style="color: Navy">avar kaaj thaerai kithai n kaam ||</span></p> <p style="margin-left: 20px"><span style="color: Navy">Nothing else will work.</span></p> <p style="margin-left: 20px"><span style="color: Navy"></span></p> <p style="margin-left: 20px"><span style="color: Navy">ਮਿਲੁ ਸਾਧਸੰਗਤਿ ਭਜੁ ਕੇਵਲ ਨਾਮ ॥੧॥ </span></p> <p style="margin-left: 20px"><span style="color: Navy">mil saadhhasangath bhaj kaeval naam ||1||</span></p> <p style="margin-left: 20px"><span style="color: Navy">Join the Saadh Sangat, the Company of the Holy; vibrate and meditate on the Jewel of the Naam. ||1||</span></p> <p style="margin-left: 20px"><span style="color: Navy">~SGGS Ji p. 12</span></p><p></p><p style="margin-left: 20px"><span style="color: DarkRed">ਆਪਿ ਸੁਜਾਣੁ ਨ ਭੁਲਈ ਸਚਾ ਵਡ ਕਿਰਸਾਣੁ ॥ </span></p> <p style="margin-left: 20px"><span style="color: DarkRed">aap sujaan n bhulee sachaa vadd kirasaan ||</span></p> <p style="margin-left: 20px"><span style="color: DarkRed">The True Lord Himself knows all; He makes no mistakes. He is the Great Farmer of the Universe. </span></p> <p style="margin-left: 20px"><span style="color: DarkRed"></span></p> <p style="margin-left: 20px"><span style="color: DarkRed">ਪਹਿਲਾ ਧਰਤੀ ਸਾਧਿ ਕੈ ਸਚੁ ਨਾਮੁ ਦੇ ਦਾਣੁ ॥ </span></p> <p style="margin-left: 20px"><span style="color: DarkRed">pehilaa dhharathee saadhh kai sach naam dhae dhaan ||</span></p> <p style="margin-left: 20px"><span style="color: DarkRed">First, He prepares the ground, and then He plants the Seed of the True Name.</span></p> <p style="margin-left: 20px"><span style="color: DarkRed">~SGGS JI p. 19</span></p><p></p><p style="margin-left: 20px"><span style="color: Navy">ਸਤਗੁਰੁ ਸਚੁ ਪ੍ਰਭੁ ਨਿਰਮਲਾ ਸਬਦਿ ਮਿਲਾਵਾ ਹੋਇ ॥੧॥ ਰਹਾਉ ॥ </span></p> <p style="margin-left: 20px"><span style="color: Navy">sathagur sach prabh niramalaa sabadh milaavaa hoe ||1|| rehaao ||</span></p> <p style="margin-left: 20px"><span style="color: Navy">The True Guru leads us to meet the Immaculate True God through the Word of His Shabad. ||1||Pause|| </span></p> <p style="margin-left: 20px"><span style="color: Navy"></span></p> <p style="margin-left: 20px"><span style="color: Navy">ਸਬਦਿ ਮਿਲੈ ਸੋ ਮਿਲਿ ਰਹੈ ਜਿਸ ਨਉ ਆਪੇ ਲਏ ਮਿਲਾਇ ॥ </span></p> <p style="margin-left: 20px"><span style="color: Navy">sabadh milai so mil rehai jis no aapae leae milaae ||</span></p> <p style="margin-left: 20px"><span style="color: Navy">One whom the Lord merges into Himself is merged in the Shabad, and remains so merged. </span></p> <p style="margin-left: 20px"><span style="color: Navy"></span></p> <p style="margin-left: 20px"><span style="color: Navy">ਦੂਜੈ ਭਾਇ ਕੋ ਨਾ ਮਿਲੈ ਫਿਰਿ ਫਿਰਿ ਆਵੈ ਜਾਇ ॥ </span></p> <p style="margin-left: 20px"><span style="color: Navy">dhoojai bhaae ko naa milai fir fir aavai jaae ||</span></p> <p style="margin-left: 20px"><span style="color: Navy">No one merges with Him through the love of duality; over and over again, they come and go in reincarnation.</span></p> <p style="margin-left: 20px"><span style="color: Navy">~SGGS Ji p. 27</span></p><p></p><p></p><p style="margin-left: 20px"><span style="color: DarkRed">ਗੁਰ ਸਤਿਗੁਰ ਕਾ ਜੋ ਸਿਖੁ ਅਖਾਏ ਸੁ ਭਲਕੇ ਉਠਿ ਹਰਿ ਨਾਮੁ ਧਿਆਵੈ ॥ </span></p> <p style="margin-left: 20px"><span style="color: DarkRed">gur sathigur kaa jo sikh akhaaeae s bhalakae outh har naam dhhiaavai ||</span></p> <p style="margin-left: 20px"><span style="color: DarkRed">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.</span></p> <p style="margin-left: 20px"><span style="color: DarkRed"></span></p> <p style="margin-left: 20px"><span style="color: DarkRed">ਉਦਮੁ ਕਰੇ ਭਲਕੇ ਪਰਭਾਤੀ ਇਸਨਾਨੁ ਕਰੇ ਅੰਮ੍ਰਿਤ ਸਰਿ ਨਾਵੈ ॥ </span></p> <p style="margin-left: 20px"><span style="color: DarkRed">oudham karae bhalakae parabhaathee eisanaan karae anmrith sar naavai ||</span></p> <p style="margin-left: 20px"><span style="color: DarkRed">Upon arising early in the morning, he is to bathe, and cleanse himself in the pool of nectar. </span></p> <p style="margin-left: 20px"><span style="color: DarkRed"></span></p> <p style="margin-left: 20px"><span style="color: DarkRed">ਉਪਦੇਸਿ ਗੁਰੂ ਹਰਿ ਹਰਿ ਜਪੁ ਜਾਪੈ ਸਭਿ ਕਿਲਵਿਖ ਪਾਪ ਦੋਖ ਲਹਿ ਜਾਵੈ ॥ </span></p> <p style="margin-left: 20px"><span style="color: DarkRed">oupadhaes guroo har har jap jaapai sabh kilavikh paap dhokh lehi jaavai ||</span></p> <p style="margin-left: 20px"><span style="color: DarkRed">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. </span></p> <p style="margin-left: 20px"><span style="color: DarkRed"></span></p> <p style="margin-left: 20px"><span style="color: DarkRed">ਫਿਰਿ ਚੜੈ ਦਿਵਸੁ ਗੁਰਬਾਣੀ ਗਾਵੈ ਬਹਦਿਆ ਉਠਦਿਆ ਹਰਿ ਨਾਮੁ ਧਿਆਵੈ ॥ </span></p> <p style="margin-left: 20px"><span style="color: DarkRed">fir charrai dhivas gurabaanee gaavai behadhiaa outhadhiaa har naam dhhiaavai ||</span></p> <p style="margin-left: 20px"><span style="color: DarkRed">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.</span></p> <p style="margin-left: 20px"><span style="color: DarkRed"></span></p> <p style="margin-left: 20px"><span style="color: DarkRed">ਜੋ ਸਾਸਿ ਗਿਰਾਸਿ ਧਿਆਏ ਮੇਰਾ ਹਰਿ ਹਰਿ ਸੋ ਗੁਰਸਿਖੁ ਗੁਰੂ ਮਨਿ ਭਾਵੈ ॥ </span></p> <p style="margin-left: 20px"><span style="color: DarkRed">jo saas giraas dhhiaaeae maeraa har har so gurasikh guroo man bhaavai ||</span></p> <p style="margin-left: 20px"><span style="color: DarkRed">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.</span></p> <p style="margin-left: 20px"><span style="color: DarkRed">~SGGS Ji p. 305</span></p><p></p><p style="margin-left: 20px"><span style="color: Navy">ਗੁਰਿ ਪੂਰੈ ਨਾਮੁ ਦ੍ਰਿੜਾਇਆ ਹਰਿ ਮਿਲਿਆ ਹਰਿ ਪ੍ਰਭ ਨਾਉ ॥੧॥ ਰਹਾਉ ॥ </span></p> <p style="margin-left: 20px"><span style="color: Navy">gur poorai naam dhrirraaeiaa har miliaa har prabh naao ||1|| rehaao ||</span></p> <p style="margin-left: 20px"><span style="color: Navy">The Perfect Guru has implanted the Naam within me; I have found the Lord through the Lord God's Name. ||1||Pause|| </span></p> <p style="margin-left: 20px"><span style="color: Navy"></span></p> <p style="margin-left: 20px"><span style="color: Navy">ਜਬ ਲਗੁ ਜੋਬਨਿ ਸਾਸੁ ਹੈ ਤਬ ਲਗੁ ਨਾਮੁ ਧਿਆਇ ॥ </span></p> <p style="margin-left: 20px"><span style="color: Navy">jab lag joban saas hai thab lag naam dhhiaae ||</span></p> <p style="margin-left: 20px"><span style="color: Navy">As long as there is youth and health, meditate on the Naam.</span></p> <p style="margin-left: 20px"><span style="color: Navy">~SGGS Ji p. 82</span></p><p></p><p style="margin-left: 20px"><span style="color: DarkRed">ਦੇਵ ਕਰਹੁ ਦਇਆ ਮੋਹਿ ਮਾਰਗਿ ਲਾਵਹੁ ਜਿਤੁ ਭੈ ਬੰਧਨ ਤੂਟੈ ॥ </span></p> <p style="margin-left: 20px"><span style="color: DarkRed">dhaev karahu dhaeiaa mohi maarag laavahu jith bhai bandhhan thoottai ||</span></p> <p style="margin-left: 20px"><span style="color: DarkRed">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. </span></p> <p style="margin-left: 20px"><span style="color: DarkRed"></span></p> <p style="margin-left: 20px"><span style="color: DarkRed">ਜਨਮ ਮਰਨ ਦੁਖ ਫੇੜ ਕਰਮ ਸੁਖ ਜੀਅ ਜਨਮ ਤੇ ਛੂਟੈ ॥੧॥ ਰਹਾਉ ॥ </span></p> <p style="margin-left: 20px"><span style="color: DarkRed">janam maran dhukh faerr karam sukh jeea janam thae shhoottai ||1|| rehaao ||</span></p> <p style="margin-left: 20px"><span style="color: DarkRed">The pains of birth and death come from past actions and karma; peace comes when the soul finds release from reincarnation. ||1||Pause|| </span></p> <p style="margin-left: 20px"><span style="color: DarkRed"></span></p> <p style="margin-left: 20px"><span style="color: DarkRed">ਮਾਇਆ ਫਾਸ ਬੰਧ ਨਹੀ ਫਾਰੈ ਅਰੁ ਮਨ ਸੁੰਨਿ ਨ ਲੂਕੇ ॥ </span></p> <p style="margin-left: 20px"><span style="color: DarkRed">maaeiaa faas bandhh nehee faarai ar man sunn n lookae ||</span></p> <p style="margin-left: 20px"><span style="color: DarkRed">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.</span></p> <p style="margin-left: 20px"><span style="color: DarkRed"></span></p> <p style="margin-left: 20px"><span style="color: DarkRed">ਆਪਾ ਪਦੁ ਨਿਰਬਾਣੁ ਨ ਚੀਨ੍ਹ੍ਹਿਆ ਇਨ ਬਿਧਿ ਅਭਿਉ ਨ ਚੂਕੇ ॥੨॥ </span></p> <p style="margin-left: 20px"><span style="color: DarkRed">aapaa padh nirabaan n cheenihaaa ein bidhh abhio n chookae ||2||</span></p> <p style="margin-left: 20px"><span style="color: DarkRed">He does not realize the dignity of the self, and Nirvaanaa; because of this, his doubt does not depart. ||2||</span></p> <p style="margin-left: 20px"><span style="color: DarkRed">~SGGS Ji p. 475</span></p><p></p><p></p><p style="margin-left: 20px"><span style="color: Navy">ਧਿਆਨ ਰੂਪਿ ਹੋਇ ਆਸਣੁ ਪਾਵੈ ॥ </span></p> <p style="margin-left: 20px"><span style="color: Navy">dhhiaan roop hoe aasan paavai ||</span></p> <p style="margin-left: 20px"><span style="color: Navy">Becoming the embodiment of meditation, he attains the true Yogic posture.</span></p> <p style="margin-left: 20px"><span style="color: Navy"></span></p> <p style="margin-left: 20px"><span style="color: Navy">ਸਚਿ ਨਾਮਿ ਤਾੜੀ ਚਿਤੁ ਲਾਵੈ ॥੨॥ </span></p> <p style="margin-left: 20px"><span style="color: Navy">sach naam thaarree chith laavai ||2||</span></p> <p style="margin-left: 20px"><span style="color: Navy">He focuses his consciousness in the deep trance of the True Name. ||2|| </span></p> <p style="margin-left: 20px"><span style="color: Navy"></span></p> <p style="margin-left: 20px"><span style="color: Navy">ਨਾਨਕੁ ਬੋਲੈ ਅੰਮ੍ਰਿਤ ਬਾਣੀ ॥ </span></p> <p style="margin-left: 20px"><span style="color: Navy">naanak bolai anmrith baanee ||</span></p> <p style="margin-left: 20px"><span style="color: Navy">Nanak chants the Ambrosial Bani.</span></p> <p style="margin-left: 20px"><span style="color: Navy">~SGGS Ji p. 877</span></p><p></p><p>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.</p><p></p><p>~Bhul chak maaf karni ji</p></blockquote><p></p>
[QUOTE="Harjas Kaur Khalsa, post: 78101, member: 2125"] [b]Re: Sikh Names[/b] [INDENT][COLOR="Purple"]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[/COLOR][/INDENT] 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? [INDENT][COLOR="Purple"]ਸਰਬ ਲੋਹ ਦੀ ਰਛਿਆ ਹਮਨੈ ॥ Sarab loh doo rachhiaa hamnai|| The All-Steel Lord is my Protector. ~Shri Dasam Granth p. 33 [/COLOR][/INDENT] 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? [INDENT][COLOR="DarkRed"]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[/COLOR][/INDENT] In this vaar is the connection between Naam and praan and kirtan. [INDENT][COLOR="Navy"]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[/COLOR][/INDENT] [INDENT][COLOR="DarkRed"]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[/COLOR][/INDENT] [INDENT][COLOR="Navy"]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[/COLOR][/INDENT] [INDENT][COLOR="Navy"]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[/COLOR][/INDENT] [INDENT][COLOR="DarkRed"]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[/COLOR][/INDENT] [INDENT][COLOR="Navy"]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[/COLOR][/INDENT][COLOR="Navy"][/COLOR] [INDENT][COLOR="DarkRed"]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[/COLOR][/INDENT] [INDENT][COLOR="Navy"]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[/COLOR][/INDENT] [INDENT][COLOR="DarkRed"]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[/COLOR][/INDENT][COLOR="DarkRed"][/COLOR] [INDENT][COLOR="Navy"]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[/COLOR][/INDENT] 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 [/QUOTE]
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