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Guru Granth Sahib
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ਜਪੁ | Jup
ਸੋ ਦਰੁ | So Dar
ਸੋਹਿਲਾ | Sohilaa
ਰਾਗੁ ਸਿਰੀਰਾਗੁ | Raag Siree-Raag
Gurbani (14-53)
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Gurbani (71-74)
Pahre (74-78)
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Vanjara (81-82)
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ਰਾਗੁ ਮਾਝ | Raag Maajh
Gurbani (94-109)
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ਰਾਗੁ ਗਉੜੀ | Raag Gauree
Gurbani (151-185)
Quartets/Couplets (185-220)
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Thintteen (343-344)
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ਰਾਗੁ ਆਸਾ | Raag Aasaa
Gurbani (347-348)
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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)
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Chhant (565-575)
Ghoriaan (575-578)
Alaahaniiaa (578-582)
Vaar Wadhans (582-594)
ਰਾਗੁ ਸੋਰਠਿ | Raag Sorath
Gurbani (595-634)
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Vaar Sorath (642-659)
ਰਾਗੁ ਧਨਾਸਰੀ | Raag Dhanasaree
Gurbani (660-685)
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Chhant (687-691)
Bhagat Bani (691-695)
ਰਾਗੁ ਜੈਤਸਰੀ | Raag Jaitsree
Gurbani (696-703)
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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)
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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)
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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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Yoga In Sikhism
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<blockquote data-quote="Harjas Kaur Khalsa" data-source="post: 78797" data-attributes="member: 2125"><p><strong>Re: Sikh Names</strong></p><p></p><p style="margin-left: 20px"><span style="color: Blue">ਸੂਰ ਸਰੁ ਸੋਸਿ ਲੈ ਸੋਮ ਸਰੁ ਪੋਖਿ ਲੈ ਜੁਗਤਿ ਕਰਿ ਮਰਤੁ ਸੁ ਸਨਬੰਧੁ ਕੀਜੈ ॥ </span></p> <p style="margin-left: 20px"><span style="color: Blue">soor sar sos lai som sar pokh lai jugath kar marath s sanabandhh keejai ||</span></p> <p style="margin-left: 20px"><span style="color: Blue">Heat up the sun energy of the right nostril, and cool down the moon energy of the left nostril; practicing this breath-control, bring them into perfect balance. </span></p> <p style="margin-left: 20px"><span style="color: Blue"></span></p> <p style="margin-left: 20px"><span style="color: Blue">ਮੀਨ ਕੀ ਚਪਲ ਸਿਉ ਜੁਗਤਿ ਮਨੁ ਰਾਖੀਐ ਉਡੈ ਨਹ ਹੰਸੁ ਨਹ ਕੰਧੁ ਛੀਜੈ ॥੧॥ </span></p> <p style="margin-left: 20px"><span style="color: Blue">meen kee chapal sio jugath man raakheeai ouddai neh hans neh kandhh shheejai ||1||</span></p> <p style="margin-left: 20px"><span style="color: Blue">In this way, the fickle fish of the mind will be held steady; the swan-soul shall not fly away, and the body-wall will not crumble. ||1||</span></p> <p style="margin-left: 20px"><span style="color: Blue">~SGGS Ji p. 991</span></p><p>The question seems to be, "what is yoga?" Yoga ever was and always has meant a path or practice to facillitate <strong><em>union with God</em></strong>. And since ancient times and until the present, a Guru was the person uniquely qualified to take the seeker to the God. Not all Guru's are on the same spiritual level. What Gurbani teaches us is that Satguruji Nanak in all His forms is beyond even Hindu devas. Nowhere does Gurbani say, or allude to or suggest that Hindu devas don't exist, or are mere "mythology." It's really shocking that people have a Guru and are so completely dislocated from the history as not to recognize basic role of Guru, basic purpose of Guru, basic process of yoga. Every Guru in existence teaches a form of yoga. That is just arguing with words to say otherwise. Just to grab tuk from Gurbani where Guruji says yoga practices don't lead you to God doesn't mean HIS spiritual path (a form of yoga) doesn't lead to God. It's unimaginable someone would think such would invalidate all the other pauris where Guruji talks about a form of yoga based on the sound current. Why did Satguruji put into Shabad Guru Ji Maharaaj the tuks from Kabir Ji if they serve no purpose or only vague reference to "mythology" and "yogic-Hinduism-brahmanvaad?" It is completely illogical reasoning. Either every word of Gurbani has the power of Gur-shabad-Jyot and is teaching us something about mukti, or not one word of Gurbani has meaning. No one can pick and choose Gurbani like that. And if we can't understand, then we have to acknowledge something is beyond our understanding. Who can say the Gurbani is meaningless because it doesn't fit into our personal frame of reference, or that it is merely historical or "mythological?"</p><p style="margin-left: 20px"><span style="color: Purple">ਬ੍ਰਹਮਾ ਬਿਸਨੁ ਮਹੇਸ ਇਕ ਮੂਰਤਿ ਆਪੇ ਕਰਤਾ ਕਾਰੀ ॥੧੨॥ </span></p> <p style="margin-left: 20px"><span style="color: Purple">brehamaa bisan mehaes eik moorath aapae karathaa kaaree ||12||</span></p> <p style="margin-left: 20px"><span style="color: Purple">Brahma, Vishnu and Shiva are manifestations of the One God. He Himself is the Doer of deeds. ||12||</span></p> <p style="margin-left: 20px"><span style="color: Purple"></span></p> <p style="margin-left: 20px"><span style="color: Purple">ਕਾਇਆ ਸੋਧਿ ਤਰੈ ਭਵ ਸਾਗਰੁ ਆਤਮ ਤਤੁ ਵੀਚਾਰੀ ॥੧੩॥ </span></p> <p style="margin-left: 20px"><span style="color: Purple">kaaeiaa sodhh tharai bhav saagar aatham thath veechaaree ||13||</span></p> <p style="margin-left: 20px"><span style="color: Purple">One who purifies his body, crosses over the terrifying world-ocean; he contemplates the essence of his own soul. ||13|| </span></p> <p style="margin-left: 20px"><span style="color: Purple"></span></p> <p style="margin-left: 20px"><span style="color: Purple">ਗੁਰ ਸੇਵਾ ਤੇ ਸਦਾ ਸੁਖੁ ਪਾਇਆ ਅੰਤਰਿ ਸਬਦੁ ਰਵਿਆ ਗੁਣਕਾਰੀ ॥੧੪॥ </span></p> <p style="margin-left: 20px"><span style="color: Purple">gur saevaa thae sadhaa sukh paaeiaa anthar sabadh raviaa gunakaaree ||14||</span></p> <p style="margin-left: 20px"><span style="color: Purple">Serving the Guru, he finds everlasting peace; deep within, the Shabad permeates him, coloring him with virtue. ||14||</span></p> <p style="margin-left: 20px"><span style="color: Purple">~SGGS Ji p. 08</span></p><p>Now the question again, what is yoga? It's completely bizarre to think only hatha yoga asanas (what most people think of) is the only kind of yoga, or to read Gurbani references to metaphysical physiology and somehow think it means Sikhs should get a yoga teacher and do bunch of postures and austerities. Thats completely misinformed. Gurbani is talking about Koran, Vedas, Kateba, and saying all these scriptures and religious paths cannot give you liberation. Gurbani is saying all the tapas, austerities, religious practices, yoga, Hindu rituals will not get you liberation. Gurbani is NOT saying don't follow the path of liberation Guru Nanak gives you. Guruji is giving us a path of liberation, and very clearly it is contra-distinguished from vain rituals, severe austerities, useless studying of scriptures. The path of Guru is called in Gurbani yoga...even in Gurbani. So we must contradistinguish that from other references to yoga. The crucial factor of difference is 1. we have Satguru, 2. we aren't given austerities but middle path as householder, 3. we aren't given postures but we ARE given pranayam Naam abhiyaas and simran meditation on the Naam, and singing kirtan in sadhsangat to attune with the Naam, and keeping the amrit vela to jap the Naam. Clearly Sikhs are given a form of yoga to practice which will reach the God by (unlocking dasm duar having traversed the body chakrs).</p><p style="margin-left: 20px"><span style="color: Blue">ਗੁਰਮੁਖਿ ਜੋਗ ਸਬਦਿ ਆਤਮੁ ਚੀਨੈ ਹਿਰਦੈ ਏਕੁ ਮੁਰਾਰੀ ॥੧੭॥ </span></p> <p style="margin-left: 20px"><span style="color: Blue">guramukh jog sabadh aatham cheenai hiradhai eaek muraaree ||17||</span></p> <p style="margin-left: 20px"><span style="color: Blue">This is the Yoga of the Gurmukh: Through the Shabad, he understands his own soul, and he enshrines within his heart the One Lord. ||17|| </span></p> <p style="margin-left: 20px"><span style="color: Blue"></span></p> <p style="margin-left: 20px"><span style="color: Blue">ਮਨੂਆ ਅਸਥਿਰੁ ਸਬਦੇ ਰਾਤਾ ਏਹਾ ਕਰਣੀ ਸਾਰੀ ॥੧੮॥ </span></p> <p style="margin-left: 20px"><span style="color: Blue">manooaa asathhir sabadhae raathaa eaehaa karanee saaree ||18||</span></p> <p style="margin-left: 20px"><span style="color: Blue">Imbued with the Shabad, his mind becomes steady and stable; this is the most excellent action. ||18|| </span></p> <p style="margin-left: 20px"><span style="color: Blue"></span></p> <p style="margin-left: 20px"><span style="color: Blue">ਬੇਦੁ ਬਾਦੁ ਨ ਪਾਖੰਡੁ ਅਉਧੂ ਗੁਰਮੁਖਿ ਸਬਦਿ ਬੀਚਾਰੀ ॥੧੯॥ </span></p> <p style="margin-left: 20px"><span style="color: Blue">baedh baadh n paakhandd aoudhhoo guramukh sabadh beechaaree ||19||</span></p> <p style="margin-left: 20px"><span style="color: Blue">This true hermit does not enter into religious debates or hypocrisy; the Gurmukh contemplates the Shabad. ||19|| </span></p> <p style="margin-left: 20px"><span style="color: Blue"></span></p> <p style="margin-left: 20px"><span style="color: Blue">ਗੁਰਮੁਖਿ ਜੋਗੁ ਕਮਾਵੈ ਅਉਧੂ ਜਤੁ ਸਤੁ ਸਬਦਿ ਵੀਚਾਰੀ ॥੨੦॥ </span></p> <p style="margin-left: 20px"><span style="color: Blue">guramukh jog kamaavai aoudhhoo jath sath sabadh veechaaree ||20||</span></p> <p style="margin-left: 20px"><span style="color: Blue">The Gurmukh practices Yoga - he is the true hermit; he practices abstinence and truth, and contemplates the Shabad. ||20|| </span></p> <p style="margin-left: 20px"><span style="color: Blue"></span></p> <p style="margin-left: 20px"><span style="color: Blue">ਸਬਦਿ ਮਰੈ ਮਨੁ ਮਾਰੇ ਅਉਧੂ ਜੋਗ ਜੁਗਤਿ ਵੀਚਾਰੀ ॥੨੧॥ </span></p> <p style="margin-left: 20px"><span style="color: Blue">sabadh marai man maarae aoudhhoo jog jugath veechaaree ||21||</span></p> <p style="margin-left: 20px"><span style="color: Blue">One who dies in the Shabad and conquers his mind is the true hermit; he understands the Way of Yoga. ||21|| </span></p> <p style="margin-left: 20px"><span style="color: Blue"></span></p> <p style="margin-left: 20px"><span style="color: Blue">ਮਾਇਆ ਮੋਹੁ ਭਵਜਲੁ ਹੈ ਅਵਧੂ ਸਬਦਿ ਤਰੈ ਕੁਲ ਤਾਰੀ ॥੨੨॥ </span></p> <p style="margin-left: 20px"><span style="color: Blue">maaeiaa mohu bhavajal hai avadhhoo sabadh tharai kul thaaree ||22||</span></p> <p style="margin-left: 20px"><span style="color: Blue">Attachment to Maya is the terrifying world-ocean; through the Shabad, the true hermit saves himself, and his ancestors as well. ||22||</span></p> <p style="margin-left: 20px"><span style="color: Blue"></span></p> <p style="margin-left: 20px"><span style="color: Blue">ਸਬਦਿ ਸੂਰ ਜੁਗ ਚਾਰੇ ਅਉਧੂ ਬਾਣੀ ਭਗਤਿ ਵੀਚਾਰੀ ॥੨੩॥ </span></p> <p style="margin-left: 20px"><span style="color: Blue">sabadh soor jug chaarae aoudhhoo baanee bhagath veechaaree ||23||</span></p> <p style="margin-left: 20px"><span style="color: Blue">Contemplating the Shabad, you shall be a hero throughout the four ages, O hermit; contemplate the Word of the Guru's Bani in devotion. ||23||</span></p> <p style="margin-left: 20px"><span style="color: Blue">~SGGS Ji p. 908</span></p><p>How can you read it any other way? It's expressly clear and also vaaran of bhai Gurdas Ji sheds the same light on it. One would think Bhai Gurdas Ji who had darshan of 4 forms of Guru and whose own pen scribed the Adi Granth which became Guru, one would think he would know. It's unimaginable to think 300 years later that we know better with modern interpretations, that Bhai Gurdas Ji had it all wrong. That's just not a credible position. For one thing, if Sikhs were NOT intended to be yogi househoulders... why keep the hair? Why tie topknot? Because that is pure metaphysical physiological yogic practice. It serves absolutely no other conceivable purpose...unless you believe it's a Punjabi cultural ritualistic tradition with no practicality at all.</p><p style="margin-left: 20px"><span style="color: DarkGreen">ਸਤਿਗੁਰੂ ਪਰਤਖਿ ਹੋਦੈ ਬਹਿ ਰਾਜੁ ਆਪਿ ਟਿਕਾਇਆ ॥ </span></p> <p style="margin-left: 20px"><span style="color: DarkGreen">sathiguroo parathakh hodhai behi raaj aap ttikaaeiaa ||</span></p> <p style="margin-left: 20px"><span style="color: DarkGreen">The True Guru Himself sat up, and appointed the successor to the Throne of Raja Yoga, the Yoga of Meditation and Success.</span></p> <p style="margin-left: 20px"><span style="color: DarkGreen"></span></p> <p style="margin-left: 20px"><span style="color: DarkGreen">ਸਭਿ ਸਿਖ ਬੰਧਪ ਪੁਤ ਭਾਈ ਰਾਮਦਾਸ ਪੈਰੀ ਪਾਇਆ ॥੪॥ </span></p> <p style="margin-left: 20px"><span style="color: DarkGreen">sabh sikh bandhhap puth bhaaee raamadhaas pairee paaeiaa ||4||</span></p> <p style="margin-left: 20px"><span style="color: DarkGreen">All the Sikhs, relatives, children and siblings have fallen at the Feet of Guru Ram Das. ||4|| </span></p> <p style="margin-left: 20px"><span style="color: DarkGreen"></span></p> <p style="margin-left: 20px"><span style="color: DarkGreen">ਅੰਤੇ ਸਤਿਗੁਰੁ ਬੋਲਿਆ ਮੈ ਪਿਛੈ ਕੀਰਤਨੁ ਕਰਿਅਹੁ ਨਿਰਬਾਣੁ ਜੀਉ ॥ </span></p> <p style="margin-left: 20px"><span style="color: DarkGreen">anthae sathigur boliaa mai pishhai keerathan kariahu nirabaan jeeo ||</span></p> <p style="margin-left: 20px"><span style="color: DarkGreen">Finally, the True Guru said, ""When I am gone, sing Kirtan in Praise of the Lord, in Nirvaanaa.""</span></p> <p style="margin-left: 20px"><span style="color: DarkGreen"></span></p> <p style="margin-left: 20px"><span style="color: DarkGreen">ਕੇਸੋ ਗੋਪਾਲ ਪੰਡਿਤ ਸਦਿਅਹੁ ਹਰਿ ਹਰਿ ਕਥਾ ਪੜਹਿ ਪੁਰਾਣੁ ਜੀਉ ॥ </span></p> <p style="margin-left: 20px"><span style="color: DarkGreen">kaeso gopaal panddith sadhiahu har har kathhaa parrehi puraan jeeo ||</span></p> <p style="margin-left: 20px"><span style="color: DarkGreen">Call in the long-haired scholarly Saints of the Lord, to read the sermon of the Lord, Har, Har.</span></p> <p style="margin-left: 20px"><span style="color: DarkGreen">~SGGS Ji p. 923</span></p> <p style="margin-left: 20px"><span style="color: Navy">ਪਉਣੁ ਪਾਣੀ ਬੈਸੰਤਰੋ ਧਰਤਿ ਅਕਾਸੁ ਉਲਘਿ ਪਇਆਣਾ । </span></p> <p style="margin-left: 20px"><span style="color: Navy">paunu paanee baisantaro dharati akaasu ulaghi paiaanaa|</span></p> <p style="margin-left: 20px"><span style="color: Navy">Gurmukh goes beyond air, water, fire, earth and sky. </span></p> <p style="margin-left: 20px"><span style="color: Navy"></span></p> <p style="margin-left: 20px"><span style="color: Navy">ਕਾਮੁ ਕ੍ਰੋਧੁ ਵਿਰੋਧੁ ਲਘਿ ਲੋਭੁ ਮੋਹੁ ਅਹੰਕਾਰੁ ਵਿਹਾਣਾ । </span></p> <p style="margin-left: 20px"><span style="color: Navy">kaamu krodhu virodhu|aghi|obhu mohu ahankaaru vihaanaa|</span></p> <p style="margin-left: 20px"><span style="color: Navy">Resisting lust and anger he crosses the greed, infatuation and ego. </span></p> <p style="margin-left: 20px"><span style="color: Navy"></span></p> <p style="margin-left: 20px"><span style="color: Navy">ਸਤਿ ਸੰਤੋਖ ਦਇਆ ਧਰਮੁ ਅਰਥੁ ਸੁ ਗਰੰਥੁ ਪੰਚ ਪਰਵਾਣਾ । </span></p> <p style="margin-left: 20px"><span style="color: Navy">sati santokh daiaa dharamu aradu su garandu panch paravaanaa|</span></p> <p style="margin-left: 20px"><span style="color: Navy">He espouses truth, contentment, compassion, dharma and fortitude. </span></p> <p style="margin-left: 20px"><span style="color: Navy"></span></p> <p style="margin-left: 20px"><span style="color: Navy">ਖੇਚਰ ਭੂਚਰ ਚਾਚਰੀ ਉਨਮਨ ਲਘਿ ਅਗੋਚਰ ਬਾਣਾ । </span></p> <p style="margin-left: 20px"><span style="color: Navy">khaychar bhoochar chaacharee unaman|aghi agochar baanaa|</span></p> <p style="margin-left: 20px"><span style="color: Navy">Getting above of the khechar bhuchar chachar, unman and agochar (all yogic postures) mudras he concentrates upon the One Lord. </span></p> <p style="margin-left: 20px"><span style="color: Navy"></span></p> <p style="margin-left: 20px"><span style="color: Navy">ਪੰਚਾਇਣ ਪਰਮੇਸਰੋ ਪੰਚ ਸਬਦ ਘਨਘੋਰ ਨੀਸਾਣਾ । </span></p> <p style="margin-left: 20px"><span style="color: Navy">panchaain paramaysaro panch sabad ghanaghor neesaanaa|</span></p> <p style="margin-left: 20px"><span style="color: Navy">He beholds God in five (select persons) and the five sounds of five words become his special marks. </span></p> <p style="margin-left: 20px"><span style="color: Navy"></span></p> <p style="margin-left: 20px"><span style="color: Navy">ਗੁਰਮੁਖਿ ਪੰਚ ਭੂਆਤਮਾ ਸਾਧਸੰਗਤਿ ਮਿਲਿ ਸਾਧ ਸੁਹਾਣਾ । </span></p> <p style="margin-left: 20px"><span style="color: Navy">guramukhi panch bhooaatamaa saadhasangati mili saadh suhaanaa|</span></p> <p style="margin-left: 20px"><span style="color: Navy">Antahkaran, the basis of all five external elements is cultivated and cultured by gurmukh in the holy congregation. </span></p> <p style="margin-left: 20px"><span style="color: Navy"></span></p> <p style="margin-left: 20px"><span style="color: Navy">ਸਹਜ ਸਮਾਧਿ ਨ ਆਵਣ ਜਾਣਾ ॥੫॥ </span></p> <p style="margin-left: 20px"><span style="color: Navy">sahaj samaadhi n aavan jaanaa ॥5॥</span></p> <p style="margin-left: 20px"><span style="color: Navy">This way immersing in undisturbed trance he gets liberated from the cycle of transmigration.</span></p> <p style="margin-left: 20px"><span style="color: Navy"></span></p> <p style="margin-left: 20px"><span style="color: Navy">Vaar 7 Pauri 5 of Vaaran Bhai GurdasJi</span></p><p>Why would Bhai Gurdas of all people be talking about the mudras to block the energy (pran) from escaping the nine holes, and getting above these concentrate on the one Lord, which we must obviously infer relates to the opening of dasm duar...if all this was just mere "Hindu mythology?" Maybe we ourselves are mistaken with those contradictory impressions. Because clearly Gurbani is talking about a practice to cleanse the karam and unite the consciousness with God. And clearly most Sikhs (myself included) are not practicing as intently in the way which would achieve nirvanaa.</p><p></p><p><em><span style="color: DarkRed">"Sikhism was and is a for masses, high techniques has no advocacy in any Guru Shabad."</span></em></p><p></p><p>Oh really? A path of liberation is already made quite simple through technology of sound current. Or perhaps you don't believe in Guru's Shabad? Veerji, people may be simple-minded, but we all have an atma. And the higher consciousness of every living being, including a tree has intuitive perception greater than the literary ignorance of the common uneducated man. We aren't talking about ignorance or that spiritual teachings need to reflect basic ignorance to reach the masses? What would they reach them with? Spiritual teachings must needs reflect a hyperdimensionality which unites this world and the higher realms to be able to deliver anyone out of bondage from this one. If someone is drowning you throw him a rope. But if the rope is as ignorant and stuck as he is, what's the purpose? Like Einstein said, sometimes to solve a complex problem you have to expand to a higher dimension. That's what spirituality is. And thus it is something of an order of complexity beyond even the human brain. Thus spiritual teachings need to be grasped intuitively, by the jeev, not the brain. These teachings in Gurbani are beyond even scientists.</p><p style="margin-left: 20px"><span style="color: Navy">ਸਹਜਿ ਰਤਾ ਬੂਝੈ ਪਤਿ ਹੋਇ ॥ </span></p> <p style="margin-left: 20px"><span style="color: Navy">sehaj rathaa boojhai path hoe ||</span></p> <p style="margin-left: 20px"><span style="color: Navy">One who intuitively understands, and is attuned to the Lord, is honored.</span></p> <p style="margin-left: 20px"><span style="color: Navy">~SGGS Ji p. 944</span></p><p> We are talking about <em><strong>intuitive perception</strong></em>. On this level, even a little child can understand Gurbani. Are we to infer that Gurbani is deliberately ignorant to reach the masses? We are still dealing with facillitating a process of liberation which even the greatest Vedic and Buddhist and Western scholars couldn't achieve. Do you think just because someone is lacking in intellectual capacity or (most likely interest) that process of purifying the bondage and knots of lifetimes is just simplistically wiped away by magic because Guru's grace? I find that unbelievable. This is a work so intense that it requires lifetimes to bring someone to spiritual maturity so they are receptive enough to work with Guru and achieve liberation. You are right in a way, it's not a mental process. But people can only communicate through the vehicle of words, language and intellect. What we are describing isn't a PhD in chemistry or physics, but there IS a sophistication, a medicine to what is going on spiritually. But the process occurs without aid of the mind. It occurs with intuitive perception. So yes, an uneducated person can easily be far more spiritually advanced than an intellectual. But, Gurbani is so many levels of understanding. It speaks to a child, and it makes a child of the intellectual. We are all humbled by the grandeur, the depth, and by the glory of Gurbani.</p><p></p><p>It's funny, but I read the simplest statement by a Zen Master years ago, which was so profound it took an entire book bringing in concepts from astrophysics and other dimensions to explain it. This is a philosophy forum. This is a place where we can examine the mysteries and profundity of Gurbani. But none of this means it is required to be a disciple of a true Guru, or undertake the simple path which Guruji gives His sikhs to obtain enlightenment. But naturally, Gurbani contains the essence of the nirgun and the sargun aspects of the Divine. We would finish ourselves before we could ever comprehend the totality of what is in Gurbani. The path is simple, but even scientists studying DNA will tell you the simplest ideas belie the world's greatest complexity. Gurbani understands the creation. Gurbani understands the anatomy and physiology of the human body AND it's spiritual purpose.</p><p style="margin-left: 20px"><span style="color: DarkGreen">ਗੁਪਤੀ ਬਾਣੀ ਪਰਗਟੁ ਹੋਇ ॥ </span></p> <p style="margin-left: 20px"><span style="color: DarkGreen">gupathee baanee paragatt hoe ||</span></p> <p style="margin-left: 20px"><span style="color: DarkGreen">The hidden Bani of the Word is revealed. </span></p> <p style="margin-left: 20px"><span style="color: DarkGreen"></span></p> <p style="margin-left: 20px"><span style="color: DarkGreen">ਨਾਨਕ ਪਰਖਿ ਲਏ ਸਚੁ ਸੋਇ ॥੫੩॥ </span></p> <p style="margin-left: 20px"><span style="color: DarkGreen">naanak parakh leae sach soe ||53||</span></p> <p style="margin-left: 20px"><span style="color: DarkGreen">O Nanak, the True Lord is revealed and known. ||53|| </span></p> <p style="margin-left: 20px"><span style="color: DarkGreen"></span></p> <p style="margin-left: 20px"><span style="color: DarkGreen">ਸਹਜ ਭਾਇ ਮਿਲੀਐ ਸੁਖੁ ਹੋਵੈ ॥ </span></p> <p style="margin-left: 20px"><span style="color: DarkGreen">sehaj bhaae mileeai sukh hovai ||</span></p> <p style="margin-left: 20px"><span style="color: DarkGreen">Meeting with the Lord through intuition and love, peace is found.</span></p> <p style="margin-left: 20px"><span style="color: DarkGreen">~SGGS Ji p. 944</span></p><p><strong><span style="color: DarkRed">"References are used just as references are found about Hindu mythology." </span></strong></p><p></p><p>This is a bold statement. First, may I ask you what is mythological about Hindu references in Gurbani. And before you answer, please reflect that Gurbani may be talking about unseen realms and higher dimensional beings which Hindu tradition has described in what is taken to be mythological terminology. This statement above completely discounts anything Gurbani may be saying. We do not presume to speak for Gurbani. We try to understand the depths of Gurbani, and accept that Gurbani may also be saying different things to different people at different times for different purposes, such is the message and power of Living Shabad Guru. But to presume to negate, discredit or invalidate any Gurbani references because someone may not accept, understand or agree with them is somewhat pretentious. Are you saying every reference which can be traced to Hindu religion which is in Gurbani... is mythological, not factual, not real, and therefore to be dismissed and disbelieved? Would you go so far?</p><p style="margin-left: 20px"><span style="color: Navy">ਜੀਅ ਉਪਾਇ ਜੁਗਤਿ ਹਥਿ ਕੀਨੀ ਕਾਲੀ ਨਥਿ ਕਿਆ ਵਡਾ ਭਇਆ ॥ </span></p> <p style="margin-left: 20px"><span style="color: Navy">jeea oupaae jugath hathh keenee kaalee nathh kiaa vaddaa bhaeiaa ||</span></p> <p style="margin-left: 20px"><span style="color: Navy">You created all beings, and You hold the world in Your Hands; what greatness is it</span></p> <p style="margin-left: 20px"><span style="color: Navy">to put a ring in the nose of the black cobra, as Krishna did?</span></p> <p style="margin-left: 20px"><span style="color: Navy"></span></p> <p style="margin-left: 20px"><span style="color: Navy">ਕਿਸੁ ਤੂੰ ਪੁਰਖੁ ਜੋਰੂ ਕਉਣ ਕਹੀਐ ਸਰਬ ਨਿਰੰਤਰਿ ਰਵਿ ਰਹਿਆ ॥੨॥ </span></p> <p style="margin-left: 20px"><span style="color: Navy">kis thoon purakh joroo koun keheeai sarab niranthar rav rehiaa ||2||</span></p> <p style="margin-left: 20px"><span style="color: Navy">Whose Husband are You? Who is Your wife? You are subtly diffused and pervading in all. ||2|| </span></p> <p style="margin-left: 20px"><span style="color: Navy"></span></p> <p style="margin-left: 20px"><span style="color: Navy">ਨਾਲਿ ਕੁਟੰਬੁ ਸਾਥਿ ਵਰਦਾਤਾ ਬ੍ਰਹਮਾ ਭਾਲਣ ਸ੍ਰਿਸਟਿ ਗਇਆ ॥ </span></p> <p style="margin-left: 20px"><span style="color: Navy">naal kuttanb saathh varadhaathaa brehamaa bhaalan srisatt gaeiaa ||</span></p> <p style="margin-left: 20px"><span style="color: Navy">Brahma, the bestower of blessings, entered the stem of the lotus, with his relatives, to find the extent of the universe.</span></p> <p style="margin-left: 20px"><span style="color: Navy">~SGGS Ji p. 350</span></p><p><img src="http://bp1.blogger.com/_0sEjSVLzPdQ/RgzmMZL2vzI/AAAAAAAAAWU/bfxfSogy89Y/s320/lord-krishna.jpg" alt="" class="fr-fic fr-dii fr-draggable " style="" /> </p><p><img src="http://www.museumstorecompany.com/images/4630.jpg" alt="" class="fr-fic fr-dii fr-draggable " style="" /></p><p></p><p><img src="http://www.thai-blogs.com/media/naganongkhai.jpg" alt="" class="fr-fic fr-dii fr-draggable " style="" /></p><p><img src="http://www.monasteryicons.com/products/large/608.jpg" alt="" class="fr-fic fr-dii fr-draggable " style="" /></p><p>Remember language is symbolic. Every word we speak is a symbol referring to ideas,</p><p> concepts, places, things. Sometimes symbolism, like poetry, potent truth. It could be </p><p>since the concept of inner kundalini serpent power for good or for evil is a universal concept, </p><p>that what is referenced here is more than mere mythology. Clearly there is a symbolic </p><p>truth evident in major world religions which is being described as taming the serpent.</p><p> Could it be that Gurbani is tackling profound spiritual concepts in a symbolic way rather</p><p> than dryly repeating mere historic mythology for the entertainment of the common man?</p><p></p><p><strong><span style="color: DarkRed">"Even in JapJi Sahib, four realms are not addressed as any chakras or energy."</span></strong></p><p style="margin-left: 20px"><span style="color: Blue">ਅਸੰਖ ਨਾਵ ਅਸੰਖ ਥਾਵ ॥ </span></p> <p style="margin-left: 20px"><span style="color: Blue">asankh naav asankh thhaav ||</span></p> <p style="margin-left: 20px"><span style="color: Blue">Countless names, countless places. </span></p> <p style="margin-left: 20px"><span style="color: Blue"></span></p> <p style="margin-left: 20px"><span style="color: Blue">ਅਗੰਮ ਅਗੰਮ ਅਸੰਖ ਲੋਅ ॥ </span></p> <p style="margin-left: 20px"><span style="color: Blue">aganm aganm asankh loa ||</span></p> <p style="margin-left: 20px"><span style="color: Blue">Inaccessible, unapproachable, countless celestial realms. </span></p> <p style="margin-left: 20px"><span style="color: Blue"></span></p> <p style="margin-left: 20px"><span style="color: Blue">ਅਸੰਖ ਕਹਹਿ ਸਿਰਿ ਭਾਰੁ ਹੋਇ ॥ </span></p> <p style="margin-left: 20px"><span style="color: Blue">asankh kehehi sir bhaar hoe ||</span></p> <p style="margin-left: 20px"><span style="color: Blue">Even to call them countless is to carry the weight on your head.</span></p> <p style="margin-left: 20px"><span style="color: Blue">~SGGS Ji p. 4</span></p> <p style="margin-left: 20px"><span style="color: Purple">ਖਟੁ ਮਟੁ ਦੇਹੀ ਮਨੁ ਬੈਰਾਗੀ ॥ </span></p> <p style="margin-left: 20px"><span style="color: Purple">khatt matt dhaehee man bairaagee ||</span></p> <p style="margin-left: 20px"><span style="color: Purple">Above the six chakras of the body dwells the detached mind. </span></p> <p style="margin-left: 20px"><span style="color: Purple"></span></p> <p style="margin-left: 20px"><span style="color: Purple">ਸੁਰਤਿ ਸਬਦੁ ਧੁਨਿ ਅੰਤਰਿ ਜਾਗੀ ॥ </span></p> <p style="margin-left: 20px"><span style="color: Purple">surath sabadh dhhun anthar jaagee ||</span></p> <p style="margin-left: 20px"><span style="color: Purple">Awareness of the vibration of the Word of the Shabad has been awakened deep within.</span></p> <p style="margin-left: 20px"><span style="color: Purple"></span></p> <p style="margin-left: 20px"><span style="color: Purple">ਵਾਜੈ ਅਨਹਦੁ ਮੇਰਾ ਮਨੁ ਲੀਣਾ ॥ </span></p> <p style="margin-left: 20px"><span style="color: Purple">vaajai anehadh maeraa man leenaa ||</span></p> <p style="margin-left: 20px"><span style="color: Purple">The unstruck melody of the sound current resonates and resounds within; my mind is attuned to it.</span></p> <p style="margin-left: 20px"><span style="color: Purple">~SGGS Ji p. 903</span></p> <p style="margin-left: 20px"><span style="color: DarkGreen">ਕਾਯਉ ਦੇਵਾ ਕਾਇਅਉ ਦੇਵਲ ਕਾਇਅਉ ਜੰਗਮ ਜਾਤੀ ॥ </span></p> <p style="margin-left: 20px"><span style="color: DarkGreen">kaayo dhaevaa kaaeiao dhaeval kaaeiao jangam jaathee ||</span></p> <p style="margin-left: 20px"><span style="color: DarkGreen">Within the body, the Divine Lord is embodied. The body is the temple, the place of pilgrimage, and the pilgrim.</span></p> <p style="margin-left: 20px"><span style="color: DarkGreen"></span></p> <p style="margin-left: 20px"><span style="color: DarkGreen">ਕਾਇਅਉ ਧੂਪ ਦੀਪ ਨਈਬੇਦਾ ਕਾਇਅਉ ਪੂਜਉ ਪਾਤੀ ॥੧॥ </span></p> <p style="margin-left: 20px"><span style="color: DarkGreen">kaaeiao dhhoop dheep neebaedhaa kaaeiao poojo paathee ||1||</span></p> <p style="margin-left: 20px"><span style="color: DarkGreen">Within the body are incense, lamps and offerings. Within the body are the flower offerings. ||1|| </span></p> <p style="margin-left: 20px"><span style="color: DarkGreen"></span></p> <p style="margin-left: 20px"><span style="color: DarkGreen">ਕਾਇਆ ਬਹੁ ਖੰਡ ਖੋਜਤੇ ਨਵ ਨਿਧਿ ਪਾਈ ॥ </span></p> <p style="margin-left: 20px"><span style="color: DarkGreen">kaaeiaa bahu khandd khojathae nav nidhh paaee ||</span></p> <p style="margin-left: 20px"><span style="color: DarkGreen">I searched throughout many realms, but I found the nine treasures within the body.</span></p> <p style="margin-left: 20px"><span style="color: DarkGreen">~SGGS Ji p. 695</span></p><p>First, Japji Sahib is not the totality of Gurbani. If something is not addressed in Japji Sahib, but is addressed in Gurbani, does that make it's meaning invalid and unimportant? Second, uncountable realms are discussed, not specifically the metaphysical physiology of the human body. How does this invalidate the many references in Gurbani to the metaphysical physiology of the human body?</p><p></p><p style="margin-left: 20px"><span style="color: Purple">ਅਖੰਡ ਮੰਡਲ ਨਿਰੰਕਾਰ ਮਹਿ ਅਨਹਦ ਬੇਨੁ ਬਜਾਵਉਗੋ ॥੧॥ </span></p> <p style="margin-left: 20px"><span style="color: Purple">akhandd manddal nirankaar mehi anehadh baen bajaavougo ||1||</span></p> <p style="margin-left: 20px"><span style="color: Purple">In the imperishable realm of the Formless Lord, I play the flute of the unstruck sound current. ||1|| </span></p> <p style="margin-left: 20px"><span style="color: Purple"></span></p> <p style="margin-left: 20px"><span style="color: Purple">ਬੈਰਾਗੀ ਰਾਮਹਿ ਗਾਵਉਗੋ ॥ </span></p> <p style="margin-left: 20px"><span style="color: Purple">bairaagee raamehi gaavougo ||</span></p> <p style="margin-left: 20px"><span style="color: Purple">Becoming detached, I sing the Lord's Praises. </span></p> <p style="margin-left: 20px"><span style="color: Purple"></span></p> <p style="margin-left: 20px"><span style="color: Purple">ਸਬਦਿ ਅਤੀਤ ਅਨਾਹਦਿ ਰਾਤਾ ਆਕੁਲ ਕੈ ਘਰਿ ਜਾਉਗੋ ॥੧॥ ਰਹਾਉ ॥ </span></p> <p style="margin-left: 20px"><span style="color: Purple">sabadh atheeth anaahadh raathaa aakul kai ghar jaaougo ||1|| rehaao ||</span></p> <p style="margin-left: 20px"><span style="color: Purple">Imbued with the unattached, unstruck Word of the Shabad, I shall go to the home of the Lord, who has no ancestors. ||1||Pause|| </span></p> <p style="margin-left: 20px"><span style="color: Purple"></span></p> <p style="margin-left: 20px"><span style="color: Purple">ਇੜਾ ਪਿੰਗੁਲਾ ਅਉਰੁ ਸੁਖਮਨਾ ਪਉਨੈ ਬੰਧਿ ਰਹਾਉਗੋ ॥ </span></p> <p style="margin-left: 20px"><span style="color: Purple">eirraa pingulaa aour sukhamanaa pounai bandhh rehaaougo ||</span></p> <p style="margin-left: 20px"><span style="color: Purple">Then, I shall no longer control the breath through the energy channels of the Ida, Pingala and Shushmanaa. </span></p> <p style="margin-left: 20px"><span style="color: Purple"></span></p> <p style="margin-left: 20px"><span style="color: Purple">ਚੰਦੁ ਸੂਰਜੁ ਦੁਇ ਸਮ ਕਰਿ ਰਾਖਉ ਬ੍ਰਹਮ ਜੋਤਿ ਮਿਲਿ ਜਾਉਗੋ ॥੨॥ </span></p> <p style="margin-left: 20px"><span style="color: Purple">chandh sooraj dhue sam kar raakho breham joth mil jaaougo ||2||</span></p> <p style="margin-left: 20px"><span style="color: Purple">I look upon both the moon and the sun as the same, and I shall merge in the Light of God. ||2|| </span></p> <p style="margin-left: 20px"><span style="color: Purple"></span></p> <p style="margin-left: 20px"><span style="color: Purple">ਤੀਰਥ ਦੇਖਿ ਨ ਜਲ ਮਹਿ ਪੈਸਉ ਜੀਅ ਜੰਤ ਨ ਸਤਾਵਉਗੋ ॥ </span></p> <p style="margin-left: 20px"><span style="color: Purple">theerathh dhaekh n jal mehi paiso jeea janth n sathaavougo ||</span></p> <p style="margin-left: 20px"><span style="color: Purple">I do not go to see sacred shrines of pilgrimage, or bathe in their waters; I do not bother any beings or creatures. </span></p> <p style="margin-left: 20px"><span style="color: Purple"></span></p> <p style="margin-left: 20px"><span style="color: Purple">ਅਠਸਠਿ ਤੀਰਥ ਗੁਰੂ ਦਿਖਾਏ ਘਟ ਹੀ ਭੀਤਰਿ ਨ੍ਹ੍ਹਾਉਗੋ ॥੩॥ </span></p> <p style="margin-left: 20px"><span style="color: Purple">athasath theerathh guroo dhikhaaeae ghatt hee bheethar nhaaougo ||3||</span></p> <p style="margin-left: 20px"><span style="color: Purple">The Guru has shown me the sixty-eight places of pilgrimage within my own heart, where I now take my cleansing bath. ||3|| </span></p> <p style="margin-left: 20px"><span style="color: Purple"></span></p> <p style="margin-left: 20px"><span style="color: Purple">ਪੰਚ ਸਹਾਈ ਜਨ ਕੀ ਸੋਭਾ ਭਲੋ ਭਲੋ ਨ ਕਹਾਵਉਗੋ ॥ </span></p> <p style="margin-left: 20px"><span style="color: Purple">panch sehaaee jan kee sobhaa bhalo bhalo n kehaavougo ||</span></p> <p style="margin-left: 20px"><span style="color: Purple">I do not pay attention to anyone praising me, or calling me good and nice. </span></p> <p style="margin-left: 20px"><span style="color: Purple"></span></p> <p style="margin-left: 20px"><span style="color: Purple">ਨਾਮਾ ਕਹੈ ਚਿਤੁ ਹਰਿ ਸਿਉ ਰਾਤਾ ਸੁੰਨ ਸਮਾਧਿ ਸਮਾਉਗੋ ॥੪॥੨॥ </span></p> <p style="margin-left: 20px"><span style="color: Purple">naamaa kehai chith har sio raathaa sunn samaadhh samaaougo ||4||2||</span></p> <p style="margin-left: 20px"><span style="color: Purple">Says Naam Dayv, my consciousness is imbued with the Lord; I am absorbed in the profound state of Samaadhi. ||4||2|| </span></p> <p style="margin-left: 20px"><span style="color: Purple"></span></p> <p style="margin-left: 20px"><span style="color: Purple">ਮਾਇ ਨ ਹੋਤੀ ਬਾਪੁ ਨ ਹੋਤਾ ਕਰਮੁ ਨ ਹੋਤੀ ਕਾਇਆ ॥ </span></p> <p style="margin-left: 20px"><span style="color: Purple">maae n hothee baap n hothaa karam n hothee kaaeiaa ||</span></p> <p style="margin-left: 20px"><span style="color: Purple">When there was no mother and no father, no karma and no human body, </span></p> <p style="margin-left: 20px"><span style="color: Purple"></span></p> <p style="margin-left: 20px"><span style="color: Purple">ਹਮ ਨਹੀ ਹੋਤੇ ਤੁਮ ਨਹੀ ਹੋਤੇ ਕਵਨੁ ਕਹਾਂ ਤੇ ਆਇਆ ॥੧॥ </span></p> <p style="margin-left: 20px"><span style="color: Purple">ham nehee hothae thum nehee hothae kavan kehaan thae aaeiaa ||1||</span></p> <p style="margin-left: 20px"><span style="color: Purple">when I was not and you were not, then who came from where? ||1|| </span></p> <p style="margin-left: 20px"><span style="color: Purple"></span></p> <p style="margin-left: 20px"><span style="color: Purple">ਰਾਮ ਕੋਇ ਨ ਕਿਸ ਹੀ ਕੇਰਾ ॥ </span></p> <p style="margin-left: 20px"><span style="color: Purple">raam koe n kis hee kaeraa ||</span></p> <p style="margin-left: 20px"><span style="color: Purple">O Lord, no one belongs to anyone else. </span></p> <p style="margin-left: 20px"><span style="color: Purple"></span></p> <p style="margin-left: 20px"><span style="color: Purple">ਜੈਸੇ ਤਰਵਰਿ ਪੰਖਿ ਬਸੇਰਾ ॥੧॥ ਰਹਾਉ ॥ </span></p> <p style="margin-left: 20px"><span style="color: Purple">jaisae tharavar pankh basaeraa ||1|| rehaao ||</span></p> <p style="margin-left: 20px"><span style="color: Purple">We are like birds perched on a tree. ||1||Pause|| </span></p> <p style="margin-left: 20px"><span style="color: Purple"></span></p> <p style="margin-left: 20px"><span style="color: Purple">ਚੰਦੁ ਨ ਹੋਤਾ ਸੂਰੁ ਨ ਹੋਤਾ ਪਾਨੀ ਪਵਨੁ ਮਿਲਾਇਆ ॥ </span></p> <p style="margin-left: 20px"><span style="color: Purple">chandh n hothaa soor n hothaa paanee pavan milaaeiaa ||</span></p> <p style="margin-left: 20px"><span style="color: Purple">When there was no moon and no sun, then water and air were blended together. </span></p> <p style="margin-left: 20px"><span style="color: Purple"></span></p> <p style="margin-left: 20px"><span style="color: Purple">ਸਾਸਤੁ ਨ ਹੋਤਾ ਬੇਦੁ ਨ ਹੋਤਾ ਕਰਮੁ ਕਹਾਂ ਤੇ ਆਇਆ ॥੨॥ </span></p> <p style="margin-left: 20px"><span style="color: Purple">saasath n hothaa baedh n hothaa karam kehaan thae aaeiaa ||2||</span></p> <p style="margin-left: 20px"><span style="color: Purple">When there were no Shaastras and no Vedas, then where did karma come from? ||2|| </span></p> <p style="margin-left: 20px"><span style="color: Purple"></span></p> <p style="margin-left: 20px"><span style="color: Purple">ਖੇਚਰ ਭੂਚਰ ਤੁਲਸੀ ਮਾਲਾ ਗੁਰ ਪਰਸਾਦੀ ਪਾਇਆ ॥ </span></p> <p style="margin-left: 20px"><span style="color: Purple">khaechar bhoochar thulasee maalaa gur parasaadhee paaeiaa ||</span></p> <p style="margin-left: 20px"><span style="color: Purple">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. </span></p> <p style="margin-left: 20px"><span style="color: Purple"></span></p> <p style="margin-left: 20px"><span style="color: Purple">ਨਾਮਾ ਪ੍ਰਣਵੈ ਪਰਮ ਤਤੁ ਹੈ ਸਤਿਗੁਰ ਹੋਇ ਲਖਾਇਆ ॥੩॥੩॥ </span></p> <p style="margin-left: 20px"><span style="color: Purple">naamaa pranavai param thath hai sathigur hoe lakhaaeiaa ||3||3||</span></p> <p style="margin-left: 20px"><span style="color: Purple">Naam Dayv prays, this is the supreme essence of reality; the True Guru has inspired this realization. ||3||3|| </span></p> <p style="margin-left: 20px"><span style="color: Purple"></span></p> <p style="margin-left: 20px"><span style="color: Purple">ਰਾਮਕਲੀ ਘਰੁ ੨ ॥ </span></p> <p style="margin-left: 20px"><span style="color: Purple">raamakalee ghar 2 ||</span></p> <p style="margin-left: 20px"><span style="color: Purple">Raamkalee, Second House: </span></p> <p style="margin-left: 20px"><span style="color: Purple"></span></p> <p style="margin-left: 20px"><span style="color: Purple">ਬਾਨਾਰਸੀ ਤਪੁ ਕਰੈ ਉਲਟਿ ਤੀਰਥ ਮਰੈ ਅਗਨਿ ਦਹੈ ਕਾਇਆ ਕਲਪੁ ਕੀਜੈ ॥ </span></p> <p style="margin-left: 20px"><span style="color: Purple">baanaarasee thap karai oulatt theerathh marai agan dhehai kaaeiaa kalap keejai ||</span></p> <p style="margin-left: 20px"><span style="color: Purple">Someone may practice austerities at Benares, or die upside-down at a sacred shrine ofpilgrimage, or burn his body in fire, or rejuvenate his body to life almost forever;</span></p> <p style="margin-left: 20px"><span style="color: Purple"></span></p> <p style="margin-left: 20px"><span style="color: Purple">ਅਸੁਮੇਧ ਜਗੁ ਕੀਜੈ ਸੋਨਾ ਗਰਭ ਦਾਨੁ ਦੀਜੈ ਰਾਮ ਨਾਮ ਸਰਿ ਤਊ ਨ ਪੂਜੈ ॥੧॥ </span></p> <p style="margin-left: 20px"><span style="color: Purple">asumaedhh jag keejai sonaa garabh dhaan dheejai raam naam sar thoo n poojai ||1||</span></p> <p style="margin-left: 20px"><span style="color: Purple">he may perform the horse-sacrifice ceremony, or give donations of gold covered over, but none of these is equal to the worship of the Lord's Name. ||1||</span></p> <p style="margin-left: 20px"><span style="color: Purple">~SGGS Ji p. 973</span></p></blockquote><p></p>
[QUOTE="Harjas Kaur Khalsa, post: 78797, member: 2125"] [b]Re: Sikh Names[/b] [INDENT][COLOR=Blue]ਸੂਰ ਸਰੁ ਸੋਸਿ ਲੈ ਸੋਮ ਸਰੁ ਪੋਖਿ ਲੈ ਜੁਗਤਿ ਕਰਿ ਮਰਤੁ ਸੁ ਸਨਬੰਧੁ ਕੀਜੈ ॥ soor sar sos lai som sar pokh lai jugath kar marath s sanabandhh keejai || Heat up the sun energy of the right nostril, and cool down the moon energy of the left nostril; practicing this breath-control, bring them into perfect balance. ਮੀਨ ਕੀ ਚਪਲ ਸਿਉ ਜੁਗਤਿ ਮਨੁ ਰਾਖੀਐ ਉਡੈ ਨਹ ਹੰਸੁ ਨਹ ਕੰਧੁ ਛੀਜੈ ॥੧॥ meen kee chapal sio jugath man raakheeai ouddai neh hans neh kandhh shheejai ||1|| In this way, the fickle fish of the mind will be held steady; the swan-soul shall not fly away, and the body-wall will not crumble. ||1|| ~SGGS Ji p. 991[/COLOR][/INDENT]The question seems to be, "what is yoga?" Yoga ever was and always has meant a path or practice to facillitate [B][I]union with God[/I][/B]. And since ancient times and until the present, a Guru was the person uniquely qualified to take the seeker to the God. Not all Guru's are on the same spiritual level. What Gurbani teaches us is that Satguruji Nanak in all His forms is beyond even Hindu devas. Nowhere does Gurbani say, or allude to or suggest that Hindu devas don't exist, or are mere "mythology." It's really shocking that people have a Guru and are so completely dislocated from the history as not to recognize basic role of Guru, basic purpose of Guru, basic process of yoga. Every Guru in existence teaches a form of yoga. That is just arguing with words to say otherwise. Just to grab tuk from Gurbani where Guruji says yoga practices don't lead you to God doesn't mean HIS spiritual path (a form of yoga) doesn't lead to God. It's unimaginable someone would think such would invalidate all the other pauris where Guruji talks about a form of yoga based on the sound current. Why did Satguruji put into Shabad Guru Ji Maharaaj the tuks from Kabir Ji if they serve no purpose or only vague reference to "mythology" and "yogic-Hinduism-brahmanvaad?" It is completely illogical reasoning. Either every word of Gurbani has the power of Gur-shabad-Jyot and is teaching us something about mukti, or not one word of Gurbani has meaning. No one can pick and choose Gurbani like that. And if we can't understand, then we have to acknowledge something is beyond our understanding. Who can say the Gurbani is meaningless because it doesn't fit into our personal frame of reference, or that it is merely historical or "mythological?" [INDENT][COLOR=Purple]ਬ੍ਰਹਮਾ ਬਿਸਨੁ ਮਹੇਸ ਇਕ ਮੂਰਤਿ ਆਪੇ ਕਰਤਾ ਕਾਰੀ ॥੧੨॥ brehamaa bisan mehaes eik moorath aapae karathaa kaaree ||12|| Brahma, Vishnu and Shiva are manifestations of the One God. He Himself is the Doer of deeds. ||12|| ਕਾਇਆ ਸੋਧਿ ਤਰੈ ਭਵ ਸਾਗਰੁ ਆਤਮ ਤਤੁ ਵੀਚਾਰੀ ॥੧੩॥ kaaeiaa sodhh tharai bhav saagar aatham thath veechaaree ||13|| One who purifies his body, crosses over the terrifying world-ocean; he contemplates the essence of his own soul. ||13|| ਗੁਰ ਸੇਵਾ ਤੇ ਸਦਾ ਸੁਖੁ ਪਾਇਆ ਅੰਤਰਿ ਸਬਦੁ ਰਵਿਆ ਗੁਣਕਾਰੀ ॥੧੪॥ gur saevaa thae sadhaa sukh paaeiaa anthar sabadh raviaa gunakaaree ||14|| Serving the Guru, he finds everlasting peace; deep within, the Shabad permeates him, coloring him with virtue. ||14|| ~SGGS Ji p. 08[/COLOR][/INDENT]Now the question again, what is yoga? It's completely bizarre to think only hatha yoga asanas (what most people think of) is the only kind of yoga, or to read Gurbani references to metaphysical physiology and somehow think it means Sikhs should get a yoga teacher and do bunch of postures and austerities. Thats completely misinformed. Gurbani is talking about Koran, Vedas, Kateba, and saying all these scriptures and religious paths cannot give you liberation. Gurbani is saying all the tapas, austerities, religious practices, yoga, Hindu rituals will not get you liberation. Gurbani is NOT saying don't follow the path of liberation Guru Nanak gives you. Guruji is giving us a path of liberation, and very clearly it is contra-distinguished from vain rituals, severe austerities, useless studying of scriptures. The path of Guru is called in Gurbani yoga...even in Gurbani. So we must contradistinguish that from other references to yoga. The crucial factor of difference is 1. we have Satguru, 2. we aren't given austerities but middle path as householder, 3. we aren't given postures but we ARE given pranayam Naam abhiyaas and simran meditation on the Naam, and singing kirtan in sadhsangat to attune with the Naam, and keeping the amrit vela to jap the Naam. Clearly Sikhs are given a form of yoga to practice which will reach the God by (unlocking dasm duar having traversed the body chakrs). [INDENT][COLOR=Blue]ਗੁਰਮੁਖਿ ਜੋਗ ਸਬਦਿ ਆਤਮੁ ਚੀਨੈ ਹਿਰਦੈ ਏਕੁ ਮੁਰਾਰੀ ॥੧੭॥ guramukh jog sabadh aatham cheenai hiradhai eaek muraaree ||17|| This is the Yoga of the Gurmukh: Through the Shabad, he understands his own soul, and he enshrines within his heart the One Lord. ||17|| ਮਨੂਆ ਅਸਥਿਰੁ ਸਬਦੇ ਰਾਤਾ ਏਹਾ ਕਰਣੀ ਸਾਰੀ ॥੧੮॥ manooaa asathhir sabadhae raathaa eaehaa karanee saaree ||18|| Imbued with the Shabad, his mind becomes steady and stable; this is the most excellent action. ||18|| ਬੇਦੁ ਬਾਦੁ ਨ ਪਾਖੰਡੁ ਅਉਧੂ ਗੁਰਮੁਖਿ ਸਬਦਿ ਬੀਚਾਰੀ ॥੧੯॥ baedh baadh n paakhandd aoudhhoo guramukh sabadh beechaaree ||19|| This true hermit does not enter into religious debates or hypocrisy; the Gurmukh contemplates the Shabad. ||19|| ਗੁਰਮੁਖਿ ਜੋਗੁ ਕਮਾਵੈ ਅਉਧੂ ਜਤੁ ਸਤੁ ਸਬਦਿ ਵੀਚਾਰੀ ॥੨੦॥ guramukh jog kamaavai aoudhhoo jath sath sabadh veechaaree ||20|| The Gurmukh practices Yoga - he is the true hermit; he practices abstinence and truth, and contemplates the Shabad. ||20|| ਸਬਦਿ ਮਰੈ ਮਨੁ ਮਾਰੇ ਅਉਧੂ ਜੋਗ ਜੁਗਤਿ ਵੀਚਾਰੀ ॥੨੧॥ sabadh marai man maarae aoudhhoo jog jugath veechaaree ||21|| One who dies in the Shabad and conquers his mind is the true hermit; he understands the Way of Yoga. ||21|| ਮਾਇਆ ਮੋਹੁ ਭਵਜਲੁ ਹੈ ਅਵਧੂ ਸਬਦਿ ਤਰੈ ਕੁਲ ਤਾਰੀ ॥੨੨॥ maaeiaa mohu bhavajal hai avadhhoo sabadh tharai kul thaaree ||22|| Attachment to Maya is the terrifying world-ocean; through the Shabad, the true hermit saves himself, and his ancestors as well. ||22|| ਸਬਦਿ ਸੂਰ ਜੁਗ ਚਾਰੇ ਅਉਧੂ ਬਾਣੀ ਭਗਤਿ ਵੀਚਾਰੀ ॥੨੩॥ sabadh soor jug chaarae aoudhhoo baanee bhagath veechaaree ||23|| Contemplating the Shabad, you shall be a hero throughout the four ages, O hermit; contemplate the Word of the Guru's Bani in devotion. ||23|| ~SGGS Ji p. 908[/COLOR][/INDENT]How can you read it any other way? It's expressly clear and also vaaran of bhai Gurdas Ji sheds the same light on it. One would think Bhai Gurdas Ji who had darshan of 4 forms of Guru and whose own pen scribed the Adi Granth which became Guru, one would think he would know. It's unimaginable to think 300 years later that we know better with modern interpretations, that Bhai Gurdas Ji had it all wrong. That's just not a credible position. For one thing, if Sikhs were NOT intended to be yogi househoulders... why keep the hair? Why tie topknot? Because that is pure metaphysical physiological yogic practice. It serves absolutely no other conceivable purpose...unless you believe it's a Punjabi cultural ritualistic tradition with no practicality at all. [INDENT][COLOR=DarkGreen]ਸਤਿਗੁਰੂ ਪਰਤਖਿ ਹੋਦੈ ਬਹਿ ਰਾਜੁ ਆਪਿ ਟਿਕਾਇਆ ॥ sathiguroo parathakh hodhai behi raaj aap ttikaaeiaa || The True Guru Himself sat up, and appointed the successor to the Throne of Raja Yoga, the Yoga of Meditation and Success. ਸਭਿ ਸਿਖ ਬੰਧਪ ਪੁਤ ਭਾਈ ਰਾਮਦਾਸ ਪੈਰੀ ਪਾਇਆ ॥੪॥ sabh sikh bandhhap puth bhaaee raamadhaas pairee paaeiaa ||4|| All the Sikhs, relatives, children and siblings have fallen at the Feet of Guru Ram Das. ||4|| ਅੰਤੇ ਸਤਿਗੁਰੁ ਬੋਲਿਆ ਮੈ ਪਿਛੈ ਕੀਰਤਨੁ ਕਰਿਅਹੁ ਨਿਰਬਾਣੁ ਜੀਉ ॥ anthae sathigur boliaa mai pishhai keerathan kariahu nirabaan jeeo || Finally, the True Guru said, ""When I am gone, sing Kirtan in Praise of the Lord, in Nirvaanaa."" ਕੇਸੋ ਗੋਪਾਲ ਪੰਡਿਤ ਸਦਿਅਹੁ ਹਰਿ ਹਰਿ ਕਥਾ ਪੜਹਿ ਪੁਰਾਣੁ ਜੀਉ ॥ kaeso gopaal panddith sadhiahu har har kathhaa parrehi puraan jeeo || Call in the long-haired scholarly Saints of the Lord, to read the sermon of the Lord, Har, Har. ~SGGS Ji p. 923[/COLOR][/INDENT][INDENT][COLOR=Navy]ਪਉਣੁ ਪਾਣੀ ਬੈਸੰਤਰੋ ਧਰਤਿ ਅਕਾਸੁ ਉਲਘਿ ਪਇਆਣਾ । paunu paanee baisantaro dharati akaasu ulaghi paiaanaa| Gurmukh goes beyond air, water, fire, earth and sky. ਕਾਮੁ ਕ੍ਰੋਧੁ ਵਿਰੋਧੁ ਲਘਿ ਲੋਭੁ ਮੋਹੁ ਅਹੰਕਾਰੁ ਵਿਹਾਣਾ । kaamu krodhu virodhu|aghi|obhu mohu ahankaaru vihaanaa| Resisting lust and anger he crosses the greed, infatuation and ego. ਸਤਿ ਸੰਤੋਖ ਦਇਆ ਧਰਮੁ ਅਰਥੁ ਸੁ ਗਰੰਥੁ ਪੰਚ ਪਰਵਾਣਾ । sati santokh daiaa dharamu aradu su garandu panch paravaanaa| He espouses truth, contentment, compassion, dharma and fortitude. ਖੇਚਰ ਭੂਚਰ ਚਾਚਰੀ ਉਨਮਨ ਲਘਿ ਅਗੋਚਰ ਬਾਣਾ । khaychar bhoochar chaacharee unaman|aghi agochar baanaa| Getting above of the khechar bhuchar chachar, unman and agochar (all yogic postures) mudras he concentrates upon the One Lord. ਪੰਚਾਇਣ ਪਰਮੇਸਰੋ ਪੰਚ ਸਬਦ ਘਨਘੋਰ ਨੀਸਾਣਾ । panchaain paramaysaro panch sabad ghanaghor neesaanaa| He beholds God in five (select persons) and the five sounds of five words become his special marks. ਗੁਰਮੁਖਿ ਪੰਚ ਭੂਆਤਮਾ ਸਾਧਸੰਗਤਿ ਮਿਲਿ ਸਾਧ ਸੁਹਾਣਾ । guramukhi panch bhooaatamaa saadhasangati mili saadh suhaanaa| Antahkaran, the basis of all five external elements is cultivated and cultured by gurmukh in the holy congregation. ਸਹਜ ਸਮਾਧਿ ਨ ਆਵਣ ਜਾਣਾ ॥੫॥ sahaj samaadhi n aavan jaanaa ॥5॥ This way immersing in undisturbed trance he gets liberated from the cycle of transmigration. Vaar 7 Pauri 5 of Vaaran Bhai GurdasJi[/COLOR][/INDENT]Why would Bhai Gurdas of all people be talking about the mudras to block the energy (pran) from escaping the nine holes, and getting above these concentrate on the one Lord, which we must obviously infer relates to the opening of dasm duar...if all this was just mere "Hindu mythology?" Maybe we ourselves are mistaken with those contradictory impressions. Because clearly Gurbani is talking about a practice to cleanse the karam and unite the consciousness with God. And clearly most Sikhs (myself included) are not practicing as intently in the way which would achieve nirvanaa. [I][COLOR=DarkRed]"Sikhism was and is a for masses, high techniques has no advocacy in any Guru Shabad."[/COLOR][/I] Oh really? A path of liberation is already made quite simple through technology of sound current. Or perhaps you don't believe in Guru's Shabad? Veerji, people may be simple-minded, but we all have an atma. And the higher consciousness of every living being, including a tree has intuitive perception greater than the literary ignorance of the common uneducated man. We aren't talking about ignorance or that spiritual teachings need to reflect basic ignorance to reach the masses? What would they reach them with? Spiritual teachings must needs reflect a hyperdimensionality which unites this world and the higher realms to be able to deliver anyone out of bondage from this one. If someone is drowning you throw him a rope. But if the rope is as ignorant and stuck as he is, what's the purpose? Like Einstein said, sometimes to solve a complex problem you have to expand to a higher dimension. That's what spirituality is. And thus it is something of an order of complexity beyond even the human brain. Thus spiritual teachings need to be grasped intuitively, by the jeev, not the brain. These teachings in Gurbani are beyond even scientists. [INDENT][COLOR=Navy]ਸਹਜਿ ਰਤਾ ਬੂਝੈ ਪਤਿ ਹੋਇ ॥ sehaj rathaa boojhai path hoe || One who intuitively understands, and is attuned to the Lord, is honored. ~SGGS Ji p. 944[/COLOR][/INDENT] We are talking about [I][B]intuitive perception[/B][/I]. On this level, even a little child can understand Gurbani. Are we to infer that Gurbani is deliberately ignorant to reach the masses? We are still dealing with facillitating a process of liberation which even the greatest Vedic and Buddhist and Western scholars couldn't achieve. Do you think just because someone is lacking in intellectual capacity or (most likely interest) that process of purifying the bondage and knots of lifetimes is just simplistically wiped away by magic because Guru's grace? I find that unbelievable. This is a work so intense that it requires lifetimes to bring someone to spiritual maturity so they are receptive enough to work with Guru and achieve liberation. You are right in a way, it's not a mental process. But people can only communicate through the vehicle of words, language and intellect. What we are describing isn't a PhD in chemistry or physics, but there IS a sophistication, a medicine to what is going on spiritually. But the process occurs without aid of the mind. It occurs with intuitive perception. So yes, an uneducated person can easily be far more spiritually advanced than an intellectual. But, Gurbani is so many levels of understanding. It speaks to a child, and it makes a child of the intellectual. We are all humbled by the grandeur, the depth, and by the glory of Gurbani. It's funny, but I read the simplest statement by a Zen Master years ago, which was so profound it took an entire book bringing in concepts from astrophysics and other dimensions to explain it. This is a philosophy forum. This is a place where we can examine the mysteries and profundity of Gurbani. But none of this means it is required to be a disciple of a true Guru, or undertake the simple path which Guruji gives His sikhs to obtain enlightenment. But naturally, Gurbani contains the essence of the nirgun and the sargun aspects of the Divine. We would finish ourselves before we could ever comprehend the totality of what is in Gurbani. The path is simple, but even scientists studying DNA will tell you the simplest ideas belie the world's greatest complexity. Gurbani understands the creation. Gurbani understands the anatomy and physiology of the human body AND it's spiritual purpose. [INDENT][COLOR=DarkGreen]ਗੁਪਤੀ ਬਾਣੀ ਪਰਗਟੁ ਹੋਇ ॥ gupathee baanee paragatt hoe || The hidden Bani of the Word is revealed. ਨਾਨਕ ਪਰਖਿ ਲਏ ਸਚੁ ਸੋਇ ॥੫੩॥ naanak parakh leae sach soe ||53|| O Nanak, the True Lord is revealed and known. ||53|| ਸਹਜ ਭਾਇ ਮਿਲੀਐ ਸੁਖੁ ਹੋਵੈ ॥ sehaj bhaae mileeai sukh hovai || Meeting with the Lord through intuition and love, peace is found. ~SGGS Ji p. 944[/COLOR][/INDENT] [B][COLOR=DarkRed]"References are used just as references are found about Hindu mythology." [/COLOR][/B] This is a bold statement. First, may I ask you what is mythological about Hindu references in Gurbani. And before you answer, please reflect that Gurbani may be talking about unseen realms and higher dimensional beings which Hindu tradition has described in what is taken to be mythological terminology. This statement above completely discounts anything Gurbani may be saying. We do not presume to speak for Gurbani. We try to understand the depths of Gurbani, and accept that Gurbani may also be saying different things to different people at different times for different purposes, such is the message and power of Living Shabad Guru. But to presume to negate, discredit or invalidate any Gurbani references because someone may not accept, understand or agree with them is somewhat pretentious. Are you saying every reference which can be traced to Hindu religion which is in Gurbani... is mythological, not factual, not real, and therefore to be dismissed and disbelieved? Would you go so far? [INDENT][COLOR=Navy]ਜੀਅ ਉਪਾਇ ਜੁਗਤਿ ਹਥਿ ਕੀਨੀ ਕਾਲੀ ਨਥਿ ਕਿਆ ਵਡਾ ਭਇਆ ॥ jeea oupaae jugath hathh keenee kaalee nathh kiaa vaddaa bhaeiaa || You created all beings, and You hold the world in Your Hands; what greatness is it to put a ring in the nose of the black cobra, as Krishna did? ਕਿਸੁ ਤੂੰ ਪੁਰਖੁ ਜੋਰੂ ਕਉਣ ਕਹੀਐ ਸਰਬ ਨਿਰੰਤਰਿ ਰਵਿ ਰਹਿਆ ॥੨॥ kis thoon purakh joroo koun keheeai sarab niranthar rav rehiaa ||2|| Whose Husband are You? Who is Your wife? You are subtly diffused and pervading in all. ||2|| ਨਾਲਿ ਕੁਟੰਬੁ ਸਾਥਿ ਵਰਦਾਤਾ ਬ੍ਰਹਮਾ ਭਾਲਣ ਸ੍ਰਿਸਟਿ ਗਇਆ ॥ naal kuttanb saathh varadhaathaa brehamaa bhaalan srisatt gaeiaa || Brahma, the bestower of blessings, entered the stem of the lotus, with his relatives, to find the extent of the universe. ~SGGS Ji p. 350[/COLOR][/INDENT][IMG]http://bp1.blogger.com/_0sEjSVLzPdQ/RgzmMZL2vzI/AAAAAAAAAWU/bfxfSogy89Y/s320/lord-krishna.jpg[/IMG] [IMG]http://www.museumstorecompany.com/images/4630.jpg[/IMG] [IMG]http://www.thai-blogs.com/media/naganongkhai.jpg[/IMG] [IMG]http://www.monasteryicons.com/products/large/608.jpg[/IMG] Remember language is symbolic. Every word we speak is a symbol referring to ideas, concepts, places, things. Sometimes symbolism, like poetry, potent truth. It could be since the concept of inner kundalini serpent power for good or for evil is a universal concept, that what is referenced here is more than mere mythology. Clearly there is a symbolic truth evident in major world religions which is being described as taming the serpent. Could it be that Gurbani is tackling profound spiritual concepts in a symbolic way rather than dryly repeating mere historic mythology for the entertainment of the common man? [B][COLOR=DarkRed]"Even in JapJi Sahib, four realms are not addressed as any chakras or energy."[/COLOR][/B] [INDENT][COLOR=Blue]ਅਸੰਖ ਨਾਵ ਅਸੰਖ ਥਾਵ ॥ asankh naav asankh thhaav || Countless names, countless places. ਅਗੰਮ ਅਗੰਮ ਅਸੰਖ ਲੋਅ ॥ aganm aganm asankh loa || Inaccessible, unapproachable, countless celestial realms. ਅਸੰਖ ਕਹਹਿ ਸਿਰਿ ਭਾਰੁ ਹੋਇ ॥ asankh kehehi sir bhaar hoe || Even to call them countless is to carry the weight on your head. ~SGGS Ji p. 4[/COLOR][/INDENT][INDENT][COLOR=Purple]ਖਟੁ ਮਟੁ ਦੇਹੀ ਮਨੁ ਬੈਰਾਗੀ ॥ khatt matt dhaehee man bairaagee || Above the six chakras of the body dwells the detached mind. ਸੁਰਤਿ ਸਬਦੁ ਧੁਨਿ ਅੰਤਰਿ ਜਾਗੀ ॥ surath sabadh dhhun anthar jaagee || Awareness of the vibration of the Word of the Shabad has been awakened deep within. ਵਾਜੈ ਅਨਹਦੁ ਮੇਰਾ ਮਨੁ ਲੀਣਾ ॥ vaajai anehadh maeraa man leenaa || The unstruck melody of the sound current resonates and resounds within; my mind is attuned to it. ~SGGS Ji p. 903[/COLOR][/INDENT][INDENT][COLOR=DarkGreen]ਕਾਯਉ ਦੇਵਾ ਕਾਇਅਉ ਦੇਵਲ ਕਾਇਅਉ ਜੰਗਮ ਜਾਤੀ ॥ kaayo dhaevaa kaaeiao dhaeval kaaeiao jangam jaathee || Within the body, the Divine Lord is embodied. The body is the temple, the place of pilgrimage, and the pilgrim. ਕਾਇਅਉ ਧੂਪ ਦੀਪ ਨਈਬੇਦਾ ਕਾਇਅਉ ਪੂਜਉ ਪਾਤੀ ॥੧॥ kaaeiao dhhoop dheep neebaedhaa kaaeiao poojo paathee ||1|| Within the body are incense, lamps and offerings. Within the body are the flower offerings. ||1|| ਕਾਇਆ ਬਹੁ ਖੰਡ ਖੋਜਤੇ ਨਵ ਨਿਧਿ ਪਾਈ ॥ kaaeiaa bahu khandd khojathae nav nidhh paaee || I searched throughout many realms, but I found the nine treasures within the body. ~SGGS Ji p. 695[/COLOR][/INDENT] First, Japji Sahib is not the totality of Gurbani. If something is not addressed in Japji Sahib, but is addressed in Gurbani, does that make it's meaning invalid and unimportant? Second, uncountable realms are discussed, not specifically the metaphysical physiology of the human body. How does this invalidate the many references in Gurbani to the metaphysical physiology of the human body? [INDENT][COLOR=Purple]ਅਖੰਡ ਮੰਡਲ ਨਿਰੰਕਾਰ ਮਹਿ ਅਨਹਦ ਬੇਨੁ ਬਜਾਵਉਗੋ ॥੧॥ akhandd manddal nirankaar mehi anehadh baen bajaavougo ||1|| In the imperishable realm of the Formless Lord, I play the flute of the unstruck sound current. ||1|| ਬੈਰਾਗੀ ਰਾਮਹਿ ਗਾਵਉਗੋ ॥ bairaagee raamehi gaavougo || Becoming detached, I sing the Lord's Praises. ਸਬਦਿ ਅਤੀਤ ਅਨਾਹਦਿ ਰਾਤਾ ਆਕੁਲ ਕੈ ਘਰਿ ਜਾਉਗੋ ॥੧॥ ਰਹਾਉ ॥ sabadh atheeth anaahadh raathaa aakul kai ghar jaaougo ||1|| rehaao || Imbued with the unattached, unstruck Word of the Shabad, I shall go to the home of the Lord, who has no ancestors. ||1||Pause|| ਇੜਾ ਪਿੰਗੁਲਾ ਅਉਰੁ ਸੁਖਮਨਾ ਪਉਨੈ ਬੰਧਿ ਰਹਾਉਗੋ ॥ eirraa pingulaa aour sukhamanaa pounai bandhh rehaaougo || Then, I shall no longer control the breath through the energy channels of the Ida, Pingala and Shushmanaa. ਚੰਦੁ ਸੂਰਜੁ ਦੁਇ ਸਮ ਕਰਿ ਰਾਖਉ ਬ੍ਰਹਮ ਜੋਤਿ ਮਿਲਿ ਜਾਉਗੋ ॥੨॥ chandh sooraj dhue sam kar raakho breham joth mil jaaougo ||2|| I look upon both the moon and the sun as the same, and I shall merge in the Light of God. ||2|| ਤੀਰਥ ਦੇਖਿ ਨ ਜਲ ਮਹਿ ਪੈਸਉ ਜੀਅ ਜੰਤ ਨ ਸਤਾਵਉਗੋ ॥ theerathh dhaekh n jal mehi paiso jeea janth n sathaavougo || I do not go to see sacred shrines of pilgrimage, or bathe in their waters; I do not bother any beings or creatures. ਅਠਸਠਿ ਤੀਰਥ ਗੁਰੂ ਦਿਖਾਏ ਘਟ ਹੀ ਭੀਤਰਿ ਨ੍ਹ੍ਹਾਉਗੋ ॥੩॥ athasath theerathh guroo dhikhaaeae ghatt hee bheethar nhaaougo ||3|| The Guru has shown me the sixty-eight places of pilgrimage within my own heart, where I now take my cleansing bath. ||3|| ਪੰਚ ਸਹਾਈ ਜਨ ਕੀ ਸੋਭਾ ਭਲੋ ਭਲੋ ਨ ਕਹਾਵਉਗੋ ॥ panch sehaaee jan kee sobhaa bhalo bhalo n kehaavougo || I do not pay attention to anyone praising me, or calling me good and nice. ਨਾਮਾ ਕਹੈ ਚਿਤੁ ਹਰਿ ਸਿਉ ਰਾਤਾ ਸੁੰਨ ਸਮਾਧਿ ਸਮਾਉਗੋ ॥੪॥੨॥ naamaa kehai chith har sio raathaa sunn samaadhh samaaougo ||4||2|| Says Naam Dayv, my consciousness is imbued with the Lord; I am absorbed in the profound state of Samaadhi. ||4||2|| ਮਾਇ ਨ ਹੋਤੀ ਬਾਪੁ ਨ ਹੋਤਾ ਕਰਮੁ ਨ ਹੋਤੀ ਕਾਇਆ ॥ maae n hothee baap n hothaa karam n hothee kaaeiaa || When there was no mother and no father, no karma and no human body, ਹਮ ਨਹੀ ਹੋਤੇ ਤੁਮ ਨਹੀ ਹੋਤੇ ਕਵਨੁ ਕਹਾਂ ਤੇ ਆਇਆ ॥੧॥ ham nehee hothae thum nehee hothae kavan kehaan thae aaeiaa ||1|| when I was not and you were not, then who came from where? ||1|| ਰਾਮ ਕੋਇ ਨ ਕਿਸ ਹੀ ਕੇਰਾ ॥ raam koe n kis hee kaeraa || O Lord, no one belongs to anyone else. ਜੈਸੇ ਤਰਵਰਿ ਪੰਖਿ ਬਸੇਰਾ ॥੧॥ ਰਹਾਉ ॥ jaisae tharavar pankh basaeraa ||1|| rehaao || We are like birds perched on a tree. ||1||Pause|| ਚੰਦੁ ਨ ਹੋਤਾ ਸੂਰੁ ਨ ਹੋਤਾ ਪਾਨੀ ਪਵਨੁ ਮਿਲਾਇਆ ॥ chandh n hothaa soor n hothaa paanee pavan milaaeiaa || When there was no moon and no sun, then water and air were blended together. ਸਾਸਤੁ ਨ ਹੋਤਾ ਬੇਦੁ ਨ ਹੋਤਾ ਕਰਮੁ ਕਹਾਂ ਤੇ ਆਇਆ ॥੨॥ saasath n hothaa baedh n hothaa karam kehaan thae aaeiaa ||2|| When there were no Shaastras and no Vedas, then where did karma come from? ||2|| ਖੇਚਰ ਭੂਚਰ ਤੁਲਸੀ ਮਾਲਾ ਗੁਰ ਪਰਸਾਦੀ ਪਾਇਆ ॥ khaechar bhoochar thulasee maalaa gur parasaadhee paaeiaa || 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. ਨਾਮਾ ਪ੍ਰਣਵੈ ਪਰਮ ਤਤੁ ਹੈ ਸਤਿਗੁਰ ਹੋਇ ਲਖਾਇਆ ॥੩॥੩॥ naamaa pranavai param thath hai sathigur hoe lakhaaeiaa ||3||3|| Naam Dayv prays, this is the supreme essence of reality; the True Guru has inspired this realization. ||3||3|| ਰਾਮਕਲੀ ਘਰੁ ੨ ॥ raamakalee ghar 2 || Raamkalee, Second House: ਬਾਨਾਰਸੀ ਤਪੁ ਕਰੈ ਉਲਟਿ ਤੀਰਥ ਮਰੈ ਅਗਨਿ ਦਹੈ ਕਾਇਆ ਕਲਪੁ ਕੀਜੈ ॥ baanaarasee thap karai oulatt theerathh marai agan dhehai kaaeiaa kalap keejai || Someone may practice austerities at Benares, or die upside-down at a sacred shrine ofpilgrimage, or burn his body in fire, or rejuvenate his body to life almost forever; ਅਸੁਮੇਧ ਜਗੁ ਕੀਜੈ ਸੋਨਾ ਗਰਭ ਦਾਨੁ ਦੀਜੈ ਰਾਮ ਨਾਮ ਸਰਿ ਤਊ ਨ ਪੂਜੈ ॥੧॥ asumaedhh jag keejai sonaa garabh dhaan dheejai raam naam sar thoo n poojai ||1|| he may perform the horse-sacrifice ceremony, or give donations of gold covered over, but none of these is equal to the worship of the Lord's Name. ||1|| ~SGGS Ji p. 973[/COLOR][/INDENT] [/QUOTE]
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