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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)
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ਰਾਗੁ ਮਾਝ | Raag Maajh
Gurbani (94-109)
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Ashtpadi (129-130)
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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)
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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)
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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="pk70" data-source="post: 78154" data-attributes="member: 5889"><p><strong>Re: Sikh Names</strong></p><p></p><p>Gurbani isn't contrary to Hinduism. Gurbani corrected errors of Hinduism and also the errors of Islam. Guruji clarified the most perfect way to God incorporating understandable spiritual concepts derived from all religions including what was written in kateba. In this respect, Guruji can be acknowledged as a spiritual Master of every spirituality.</p><p> <strong> Khalsa Bhain Ji,was it ever issue ? Why Guru ji has to follow some thing from Hindus and some thing from Islam and correct where they were wrong. It was revealed religion, any thing didn’t fit in it, it was logically questioned</strong></p><p> In like manner Gurbani, while not concerned ritualistically with sound and intonation still has layers of deeply embedded complex meaning and shabd.</p><p> <strong>May ask Bhain j,i under any layer have you found ordinance of Guru to practice charan pahul as per Gurbani? Guru ji even criticized TOPI ceremony.</strong></p><p> <strong>After reading Gurbani, I decide not to worry about NAAD or Ved, which layer of it you follow, good luck!</strong></p><p> In this vaak Guru's word is all the wisdom of the Vedas.</p><p> <strong>Guru’s knowledge or experience no one questions, keep tagging as much you choice of material to it but Guru ji doesn’t advocate to follow that, simple and crystal clear message is falling in love with HIM, rest turns to be immaterial, talks, another ways to impress people, call it yoga kundni . In Gurbani all these words were used giving new meaning in Guru Nanak’s religion. Please read SGGS 208 M-5, my explained views will be more clear.</strong></p><p> What is this talking about? Here is a good explanation by Harbhajan Singh Yogi</p><p> Quote:</p><p> <strong>Yogi Bhajan( peace on him) hardly could impress me, Puran Singh Pingalwara impressed me better than him. Or Veerji in </strong><strong>India</strong><strong> who opens KICHEN on different places to feed hungry people, name recognition is not his desire, such people dip deep in to Gurbani and come back as very different. Look what we do?</strong></p><p> What you keep lumping together with Hinduism and calling dead ritualism is actually an ancient science</p><p> <strong>Science? Of course look how much world s enjoying it.</strong></p><p> Can you please make the distinction between caste system, janeeo, arti, etc., and the subtle physiology of the energy body and the science of sound current that has the power to reform the negative programing of your thought patterns?</p><p> <strong>That is yogi kind of talk, this sound never did good on me, simply I am in longing to change myself according Gurbani that dissected my pyramid of false ego, anger, if not completely but up to that level where I found myself walking away from shameless hypocrisy</strong></p><p> What is Hinduism?</p><p> <strong>I don’t want to know now, I am on a bus leads only to HM, if it breaks down before Guru and Lords’ blessing, I shall accept HIS ordinance, no complain</strong>.</p><p> Your Quote from SGGS 552</p><p> <strong>I cannot say better than that in many lives. I bow to it, charn Pahul still is not there.</strong></p><p> I would invite you to look at the negativity in the words you're using: hijack, confusing, ritualism, grenade, limbless, hypocrites, financial gains, spiritual suicide, distortion, rejection, corrupted, trash, dogmatic, crippled with imaginations, rigidness, totally futile, fake, manufactured, narrow, etc.</p><p> <strong>Those are words, simply used to express my views in disagreement to yours. I stand by them because rigid imagination is being turned into Guru Nanak panth, I have a big problem with that because LIBERATORS don’t Bind people in chains.</strong></p><p> Raja Yoga is called a science of the mind. It's a science about how sound and power words like mantara and bani can affect our thinking.</p><p> <strong>Remember Guru Vaak I quoted in this context, we don’t need this science.</strong></p><p> Sikh can't find the science of union with God (yoga) which is described in Gurbani</p><p> <strong>Gurbani stresses more on being in love with HIM than going into that science. As per Guru ji such people are not even accepted in His court.(remember the quote)</strong></p><p> Gurbani, as you know is the cure for confusion, and it is the essence of purity. It has the power to cleanse our minds.</p><p><strong>I cannot agree more than that. Bye Bye Yoga</strong></p><p> There's a science behind it, that's all I'm saying. That science requires an energy transmission to take place between a Guru and a disciple.</p><p> <strong>Forgive me for asking Bhainji, what has done this knowledge of science to your behavior towards others? It is not personal but a hint to analyze oneself in this context Isnt it better to battle within to become worthy of HIM than toying with Yoga science?</strong></p><p> .. what can do it? I'm not telling anyone run out and get a yoga teacher and practice yoga techniques from them. I'm not telling anyone run out and study the vedas, shastras and simritis</p><p> <strong>Bhainji, People in Punjab, have to go to Banars/ or Sanskrit institution to study Vedas, and Shastras. Our Guru ji had Gyan on them, we don’t need them.</strong></p><p> Naam abiyaas practice of sass giras simran pranayam is purataan Gursikh practice which can be distilled from Gurbani and is recorded in Prem Sumarag which earliest written version dates to 1706</p><p> <strong>Some people added KACHI bani at the time of Fifth Nanak in AAD GRANTH, people do these things; however, TRUTH survives.</strong></p><p> These purataan practices have a lot of meaning and importance to spiritual development which is why different Jathas preseved them.</p><p> <strong>I only follow Guru Granth Sahib ji not Jathas, forgive me, Gurbani is my base, none other.</strong></p><p> <strong>Your quote from SGGS 1153 says it all, Thanks for sharing with us.</strong></p><p> Gurbani says reading all the vedas, simritis and yoga practices are of no avail. Does Gurbani say that clinging to Guru is of no avail? No. There are something like 16 major schools of yoga. Guruji tells us not to follow them. Because He is the Master. We follow His hukam. We follow His Gurbani. We follow His sadhan presecription for spiritual practice. And this is how we obtain liberation. You don't understand that to follow Guruji is to follow His yoga. Gurbani says even Brahma and Shiva have to follow Guruji because only Guruji is merged in the nirgun and sargun reality of God. So no other yoga can take you higher in the kalug than Guru's method, which is transmission of enlightenment through means of the shabad-Jyot in the Naam.</p><p> <strong>I AGREED. Lets don’t worry about other ancient things, just listen to Guru. Never let any YOGI”S views supersede Guru’s teaching.</strong></p><p> Naam simran is a form of yoga veer ji. Yoga means a practice which leads to merging with the Divine. Gurbani doesn't say don't practice. It gives very clear practices. Gurbani is saying Guru is the path, not any other. And Guru's path is perfection of all other yoga.</p><p> <strong>I dint know that, still I love it without tagging it with Yoga.</strong></p><p> <span style="color: navy"><span style="font-family: 'Raavi'">ਹਰਿ</span></span><span style="color: navy"><span style="font-family: 'Raavi'">ਕਾ</span></span><span style="color: navy"><span style="font-family: 'Raavi'">ਨਾਮੁ</span></span><span style="color: navy"><span style="font-family: 'Raavi'">ਜਨ</span></span><span style="color: navy"><span style="font-family: 'Raavi'">ਕਉ</span></span><span style="color: navy"><span style="font-family: 'Raavi'">ਭੋਗ</span></span><span style="color: navy"><span style="font-family: 'Raavi'">ਜੋਗ</span></span><span style="color: navy"><span style="font-family: 'Mangal'">॥</span></span><span style="color: navy"> </span></p><p><span style="color: navy">har kaa naam jan ko bhog jog ||</span></p><p><span style="color: navy">The Name of the Lord is the enjoyment and Yoga of His servants. SGGS 265</span></p><p><span style="color: navy"></span></p><p><span style="color: navy"><strong>Bhain Ji here Guru ji saying that for HIS servant, Naam Simran is happiness and Yoga, it doesn’t add up to that meaning that Naam Simran is another kind of Yoga. Again I recommend you to read Guru Shabad, Fith Mehl on 208SGGS, Guru ji’s approach towards Yoga in context of Sikhism is very clear, please read it, it should be very helpful.</strong></span>If Guruji is a critic of yugs, why does Gurbani explain that Guru is the only path which can lead to mukti in the present yug?</p><p> <strong>Guru ji says all these days and years are named by mortals, sun rises in the same way as it rose during so called Yugs. Every day is a day, only people call them good day or bad day. Reference is towards Brahamin’s clever strategy to scare people in the name of good days and bad days. Please read Tithi, Baramah. Only that time is good when people jap His Naam. I have to find a Shabad for you, may be Namjap ji, aad0002 ji and Sikh 80 ji can quote that shabad here.</strong></p><p> Why <em>wouldn't</em> someone take amrit deekhya?</p><p> <strong><span style="color: navy">I took it and don’t advocate it as mandatory for becoming good Sikh or name changing.</span></strong></p><p> Any person seeking conversion to Sikh religion should consider the formal relationship with Living Satguru is the <em>real</em> conversion, and not just what you say you believe in.</p><p> <strong> Respected Bhain ji,nothing happens without believing in. First” Manniai” then ‘Mann rakhiai bho(fear)” After taking amrit why people cook up different stories about Guru Sahib’s just to fit in their own agenda? Why they lose cool on every step? Why their hearts become stone when they hurt others feelings? Why they think they are better because they have amrit? Why their ego ready to trash others because they know better than others? Why still they enjoy caste names and openly add to the social evils like dowry, caste system, and girl killing? These are the questions some time people ponder over to witness hypocrisy of those people in concept of amrit. They take first step to have amrit, their ego nail them right there and they become stagnant and people think its bad show. No progression .May be you haven’t seen it. I am not generalizing it. All who didn’t take amrit are not bad same as all who took amrit are not good either. When a person after taking amrit behaves in a very negative way, calling people as if they are nothing, that behavior bothers many. I feel, if no change occurs, amrit ceremony is reduced to merely a ritual. In the context of above raised questions, I think, before even thinking of Amrit ceremony, start a battle within taking Gurbani as a weapon and defeat the five primal forces and become exemplary individual, all will follow them as it happened during Dasmesh times.. Guru ji says any thing comes between HIM and soul, should be looked at as of no use. Why not to take it after the battle? I feel, I should have waited for it. For naming, is it needed? No.</strong></p></blockquote><p></p>
[QUOTE="pk70, post: 78154, member: 5889"] [b]Re: Sikh Names[/b] Gurbani isn't contrary to Hinduism. Gurbani corrected errors of Hinduism and also the errors of Islam. Guruji clarified the most perfect way to God incorporating understandable spiritual concepts derived from all religions including what was written in kateba. In this respect, Guruji can be acknowledged as a spiritual Master of every spirituality. [B] Khalsa Bhain Ji,was it ever issue ? Why Guru ji has to follow some thing from Hindus and some thing from Islam and correct where they were wrong. It was revealed religion, any thing didn’t fit in it, it was logically questioned[/B] In like manner Gurbani, while not concerned ritualistically with sound and intonation still has layers of deeply embedded complex meaning and shabd. [B]May ask Bhain j,i under any layer have you found ordinance of Guru to practice charan pahul as per Gurbani? Guru ji even criticized TOPI ceremony.[/B] [B]After reading Gurbani, I decide not to worry about NAAD or Ved, which layer of it you follow, good luck![/B] In this vaak Guru's word is all the wisdom of the Vedas. [B]Guru’s knowledge or experience no one questions, keep tagging as much you choice of material to it but Guru ji doesn’t advocate to follow that, simple and crystal clear message is falling in love with HIM, rest turns to be immaterial, talks, another ways to impress people, call it yoga kundni . In Gurbani all these words were used giving new meaning in Guru Nanak’s religion. Please read SGGS 208 M-5, my explained views will be more clear.[/B] What is this talking about? Here is a good explanation by Harbhajan Singh Yogi Quote: [B]Yogi Bhajan( peace on him) hardly could impress me, Puran Singh Pingalwara impressed me better than him. Or Veerji in [/B][B]India[/B][B] who opens KICHEN on different places to feed hungry people, name recognition is not his desire, such people dip deep in to Gurbani and come back as very different. Look what we do?[/B] What you keep lumping together with Hinduism and calling dead ritualism is actually an ancient science [B]Science? Of course look how much world s enjoying it.[/B] Can you please make the distinction between caste system, janeeo, arti, etc., and the subtle physiology of the energy body and the science of sound current that has the power to reform the negative programing of your thought patterns? [B]That is yogi kind of talk, this sound never did good on me, simply I am in longing to change myself according Gurbani that dissected my pyramid of false ego, anger, if not completely but up to that level where I found myself walking away from shameless hypocrisy[/B] What is Hinduism? [B]I don’t want to know now, I am on a bus leads only to HM, if it breaks down before Guru and Lords’ blessing, I shall accept HIS ordinance, no complain[/B]. Your Quote from SGGS 552 [B]I cannot say better than that in many lives. I bow to it, charn Pahul still is not there.[/B] I would invite you to look at the negativity in the words you're using: hijack, confusing, ritualism, grenade, limbless, hypocrites, financial gains, spiritual suicide, distortion, rejection, corrupted, trash, dogmatic, crippled with imaginations, rigidness, totally futile, fake, manufactured, narrow, etc. [B]Those are words, simply used to express my views in disagreement to yours. I stand by them because rigid imagination is being turned into Guru Nanak panth, I have a big problem with that because LIBERATORS don’t Bind people in chains.[/B] Raja Yoga is called a science of the mind. It's a science about how sound and power words like mantara and bani can affect our thinking. [B]Remember Guru Vaak I quoted in this context, we don’t need this science.[/B] Sikh can't find the science of union with God (yoga) which is described in Gurbani [B]Gurbani stresses more on being in love with HIM than going into that science. As per Guru ji such people are not even accepted in His court.(remember the quote)[/B] Gurbani, as you know is the cure for confusion, and it is the essence of purity. It has the power to cleanse our minds. [B]I cannot agree more than that. Bye Bye Yoga[/B] There's a science behind it, that's all I'm saying. That science requires an energy transmission to take place between a Guru and a disciple. [B]Forgive me for asking Bhainji, what has done this knowledge of science to your behavior towards others? It is not personal but a hint to analyze oneself in this context Isnt it better to battle within to become worthy of HIM than toying with Yoga science?[/B] .. what can do it? I'm not telling anyone run out and get a yoga teacher and practice yoga techniques from them. I'm not telling anyone run out and study the vedas, shastras and simritis [B]Bhainji, People in Punjab, have to go to Banars/ or Sanskrit institution to study Vedas, and Shastras. Our Guru ji had Gyan on them, we don’t need them.[/B] Naam abiyaas practice of sass giras simran pranayam is purataan Gursikh practice which can be distilled from Gurbani and is recorded in Prem Sumarag which earliest written version dates to 1706 [B]Some people added KACHI bani at the time of Fifth Nanak in AAD GRANTH, people do these things; however, TRUTH survives.[/B] These purataan practices have a lot of meaning and importance to spiritual development which is why different Jathas preseved them. [B]I only follow Guru Granth Sahib ji not Jathas, forgive me, Gurbani is my base, none other.[/B] [B]Your quote from SGGS 1153 says it all, Thanks for sharing with us.[/B] Gurbani says reading all the vedas, simritis and yoga practices are of no avail. Does Gurbani say that clinging to Guru is of no avail? No. There are something like 16 major schools of yoga. Guruji tells us not to follow them. Because He is the Master. We follow His hukam. We follow His Gurbani. We follow His sadhan presecription for spiritual practice. And this is how we obtain liberation. You don't understand that to follow Guruji is to follow His yoga. Gurbani says even Brahma and Shiva have to follow Guruji because only Guruji is merged in the nirgun and sargun reality of God. So no other yoga can take you higher in the kalug than Guru's method, which is transmission of enlightenment through means of the shabad-Jyot in the Naam. [B]I AGREED. Lets don’t worry about other ancient things, just listen to Guru. Never let any YOGI”S views supersede Guru’s teaching.[/B] Naam simran is a form of yoga veer ji. Yoga means a practice which leads to merging with the Divine. Gurbani doesn't say don't practice. It gives very clear practices. Gurbani is saying Guru is the path, not any other. And Guru's path is perfection of all other yoga. [B]I dint know that, still I love it without tagging it with Yoga.[/B] [COLOR=navy][FONT=Raavi]ਹਰਿ[/FONT][/COLOR][COLOR=navy][FONT=Raavi]ਕਾ[/FONT][/COLOR][COLOR=navy][FONT=Raavi]ਨਾਮੁ[/FONT][/COLOR][COLOR=navy][FONT=Raavi]ਜਨ[/FONT][/COLOR][COLOR=navy][FONT=Raavi]ਕਉ[/FONT][/COLOR][COLOR=navy][FONT=Raavi]ਭੋਗ[/FONT][/COLOR][COLOR=navy][FONT=Raavi]ਜੋਗ[/FONT][/COLOR][COLOR=navy][FONT=Mangal]॥[/FONT][/COLOR][COLOR=navy] har kaa naam jan ko bhog jog || The Name of the Lord is the enjoyment and Yoga of His servants. SGGS 265 [B]Bhain Ji here Guru ji saying that for HIS servant, Naam Simran is happiness and Yoga, it doesn’t add up to that meaning that Naam Simran is another kind of Yoga. Again I recommend you to read Guru Shabad, Fith Mehl on 208SGGS, Guru ji’s approach towards Yoga in context of Sikhism is very clear, please read it, it should be very helpful.[/B][/COLOR]If Guruji is a critic of yugs, why does Gurbani explain that Guru is the only path which can lead to mukti in the present yug? [B]Guru ji says all these days and years are named by mortals, sun rises in the same way as it rose during so called Yugs. Every day is a day, only people call them good day or bad day. Reference is towards Brahamin’s clever strategy to scare people in the name of good days and bad days. Please read Tithi, Baramah. Only that time is good when people jap His Naam. I have to find a Shabad for you, may be Namjap ji, aad0002 ji and Sikh 80 ji can quote that shabad here.[/B] Why [I]wouldn't[/I] someone take amrit deekhya? [B][COLOR=navy]I took it and don’t advocate it as mandatory for becoming good Sikh or name changing.[/COLOR][/B] Any person seeking conversion to Sikh religion should consider the formal relationship with Living Satguru is the [I]real[/I] conversion, and not just what you say you believe in. [B] Respected Bhain ji,nothing happens without believing in. First” Manniai” then ‘Mann rakhiai bho(fear)” After taking amrit why people cook up different stories about Guru Sahib’s just to fit in their own agenda? Why they lose cool on every step? Why their hearts become stone when they hurt others feelings? Why they think they are better because they have amrit? Why their ego ready to trash others because they know better than others? Why still they enjoy caste names and openly add to the social evils like dowry, caste system, and girl killing? These are the questions some time people ponder over to witness hypocrisy of those people in concept of amrit. They take first step to have amrit, their ego nail them right there and they become stagnant and people think its bad show. No progression .May be you haven’t seen it. I am not generalizing it. All who didn’t take amrit are not bad same as all who took amrit are not good either. When a person after taking amrit behaves in a very negative way, calling people as if they are nothing, that behavior bothers many. I feel, if no change occurs, amrit ceremony is reduced to merely a ritual. In the context of above raised questions, I think, before even thinking of Amrit ceremony, start a battle within taking Gurbani as a weapon and defeat the five primal forces and become exemplary individual, all will follow them as it happened during Dasmesh times.. Guru ji says any thing comes between HIM and soul, should be looked at as of no use. Why not to take it after the battle? I feel, I should have waited for it. For naming, is it needed? No.[/B] [/QUOTE]
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