Re: Sikh Names
That is called smelling Yoga.
Veer ji, I have to admit you did make me laugh. :shifty:
We are having a discussion on a particular topic which was related to Sikh names. I had opinion that amrit was necessary for the name change to be authentic and reflect what it intends, for example, "Kaur," will not mean Kaur unless you have become a true Kaur by dedicating yourself and giving your head through amrit deehkya. That is my opinion.
Then the topic went this way and that, and I was explaining Khande Ki Pahul in context of Charanamrit Pahul, and then we were discussing yoga.
Now, if we are discussing yoga in relation to a shabad which is discussing how to distinguish the false yoga from the true...
How am I smelling out yoga? Obviously that is the discussion.
1. You keep saying things like,
"Yogi nostalgia distorted the meaning just to promote it. Remember, during Guru Sahiban, pirthye, and others opened shops in the name of Guru Nanak and tried to sell this kind of stuff, true Sikhs remained tuned to Guru Sahiban..."
And,
"Yoga smells every where unnecessarily to Yoga promoters."
And,
"In GGS ji there is example of Dhanna Bhagat who got HIS blessings with devotion not with Yoga exercises, why any one even need it for union with HIM. For physical fitness it is alright. All comes down to how to make money otherwise. Naam Simran has nothing to do with all that."
Veer ji,
What yoga am I promoting? You have taken a quote I used where Yogi Bhajan explains how pronunciation of beej mantra stimulates glands in the brain to first go on about 3HO Kundalini yoga. Next I quote Bhai Randhir Singh to talk about particular sounds which are heard as the surti progressing to unlock the dasm duar and these are also superficial to the anehad shabad, as the tuk of Gurbani was comparing Yogi's blowing horn with hearing the horn which is not blown. Somehow you are going off about sants, babas, and Jathas and how all are inferior to your interpretation because you claim to understand directly from Guru Sahib. My point is first, there is history in Sikh Panth for these kind of interpretations of Gurbani and have nothing to do with what you're alleging:
"So these are not exemplary groups to understand Gurbani."
"Above I answered it how Guru ji gives meaning to the prevailed words (used to influence people to milk money)"
"From what part of brain attaches this Shabad to Yoga (or caste system?)"
You don't even see the unfair implications you're attributing to me when I share an opinion. WHAT MONEY? I don't belong to any yoga group. I feel I am part of a Jatha but I don't get or give a single penny and no one is giving katha on yoga. It is simply explained that Bhai Sahib Bhai Randhir Singh Ji who was recognized by all 5 Takhats as exemplary Sikh and holy man and spent most of his life in jail has written books on the subject with similar interpretation of Gurbani. I shared this to explain that even if it isn't your personal opinion, it is still a valid opinion. But why would you begin criticizing who is not an exemplary group to understand Gurbani? Are you suggested Panthic Jathas are not exemplary? Is this how you prove your personal opinion?
Next, you bring up unfavorable associations like
"caste system." Why is this? Do you believe yoga has to do with Hinduism, Manu Simritis and Caste discrimination? It's all lumped together like one gigantic evil thing, and the mere mention has to do with scoundrels who steal money? Do you think you prove something by talking about caste discrimination? Are you implying that I approve of caste discrimination? I think you have programing in your own mind that word yoga has so much negative connotation that you can't even accept it in Gurbani.
Where do you come up with such negativity? Guru Sahib Himself has stated in the very shabad there
is a true and wholesome yoga and become
that Yogi!
Let’s talk about first terms only. Guru ji used terms related with Hinduism, Yogis, Islam, Sanyaasi etc. Those were prevailing religions or sects at his time. He had to talk and repudiate their philosophy because main purpose of life was Naam Simran and eliminating the width between HIM and us, occurs due to Maya influences (Japji). Only yogi term was not selected, so this is baseless point to say that there is presence of Yoga references in Gurbani.
Veer ji what on earth do you mean? Guru Sahib is deliberately using such terminology to talk to people from sects and religions to repudiate it all and thus the terms in Gurbani are some kind of accident of history and don't really mean what they say? This doesn't make sense. You admit the yoga terminology is in Gurbani but you reject that it means what it says. So you are redefining words to suit your own interpretation?
What is meaning of praan?
What is meaning of dhyaan?
What is meaning of chakr?
What is meaning of dasm duar?
What is meaning of vibrate on the tongue?
What is meaning of Ire, Pingala and Shushmana?
And then explain how it is all there by accident, bad translation, and whatever other excuse. All you have shown is Guru is teaching us not to fall into failures of false, hypocritical practice but to accomplish the real inner cleansing which was not available in the past and requires:
1. Satguru
2. Naam
But it doesn't say there are no no more chakrs no more tenth gate no more nine openings, no more amrit that trickles down from unlocking dasm duar. It doesn't say yoga is fake and bad don't practice anything just listen to Kirtan in Gurdwara it's good enough to liberate you. Explain please HOW you will receive Naam, and HOW you will be able to overcome your panj vikaars, and HOW you will purify your karam, and HOW you will vibrate Naam on your tongue, And HOW you will have Naam on your praan, and HOW you will seal the nine gates and unlock the tenth gate, and HOW you will have amrit-nectar trickle down onto your tongue so you can have darshan of Vaheguru and perceive the three worlds and transcend duality. How exactly does this happen veer ji? By being a married man, a householder, going to job, raising kids, going to Gurudwara and doing seva and listening to kirtan? What practices exactly are going to liberate you, and HOW?
"My source is no body but Guru Granth Sahib, Period. That source comes directly to us from our glorious Fifth Nanak."
Do you presume that your opinion reflects the full truth of Guru Sahib just because you don't believe or belong to any Jatha or read books on katha? If not, do you accept that all of us are trying to understand as best we can and share what we believe to be beautiful things? You don't have to agree. But why criticize? Why put down? Why make terribly negative associations with pakhandi babas, cheats and frauds with yoga schools and deception when I am clearly not talking about that kind of thing? What yoga did I request people to go and send money to? I said without costing a single penny read the Gurbani and practice Guruji's path of Yoga (union with God) to become a good Sikh.
Please tell where I advocated support of Bramanism or caste discrimination simply because I am pointing out references to yogic terminolgy in Gurbani which you even acknowledge is there. This is not fair to make so negative an association with my words.
"Respected Bhain ji, Raj jog means “grehsti and Faqiri” all in one. Gur parsaad means with Guru’s blessings. Guru enables the family man to live like a Faqir(totally indifferent to all Maya influences). This very context, Guru Nanak is praised as “Raja Yogi” not raja yogi as your group promotes."
What yoga group do I belong to veer ji which is so offensive to you? If I read katha by a Taksali baba or Bhai Sahib Bhai Randhir Singh Ji, how does it become a yoga group teaching against Gurbani? I'm sharing insights others have had because I find them wise and insightful. You don't disprove anything by making attack on credibility of persons or Jathas or alleging caste system, people after money or other irresponsible mistatements. Have I alleged anything like this of you?
"As I said above, Yogi Bhajan’s name came because brought it, please reread your posts you will find it."
I quoted a statement by Yogi Bhajan. That makes me a follower and practitioner of his yoga? Let's use reason. I quote a lot of people if I think the words they speak are relevent to the topic. Does that give justification to make attack on credibility or wholesomeness of persons rather than discuss the issues and ideas? Think about it. In relation to his quote which was about stimulating glands with use of the tongue while japping Gurmantara. Do you have anything to say or disagree with regarding those statements? If not, why keep going on about 3HO, kundalini and tantric yoga and so on, even after I told you I'm not affiliated with their Jatha? Reason? To simply discredit wholesomeness of persons and not address the topic, because you've said nothing about stimulating glands with Japping Mantara. It's just going on about money making yoga groups, and to be honest, I neither teach nor practice yoga and I'm not even making a single penny. So it's completely irrelevant conversation. It has no reality. But it does create stereotypes in the minds of others to prejudice opinion negatively toward what I say. Is that fair? And does that change the yoga terminology in Gurbani?
No.
"Respected Bhain ji, Raj jog means “grehsti and Faqiri” all in one. Gur parsaad means with Guru’s blessings. Guru enables the family man to live like a Faqir(totally indifferent to all Maya influences). This very context, Guru Nanak is praised as “Raja Yogi” not raja yogi as your group promotes."
Raja yoga means raja yoga. It's not even something new. Otherwise the Gurbani would read grehsti and faqiri. Think for a moment of the illogic. Guruji teaches a middle way path, to be a renunciate while being a householder. Be this kind of Yogi he says. Yet, you want to distort the translation to meaning faqir. Raja yoga is ancient, a very specific path. And it is clear to anyone with basic knowledge of yoga that raja yoga is indeed the kind of yoga Guru Nanak Dev Ji has given.
Again, translator fails to convey Guru Message; it’s not Yoga meditation, its family and faqiri together. The meaning should be,” with the teachings of Guru I have enjoyed Faqiri being family man.” Actually Shabad starts with Guru’s praise who helps to realize Him. Yogi nostalgia distorted the meaning just to promote it.
If Guruji is saying enjoy the balance of renunciation and family life, how does this condemn yoga? Unless you have the misperception that yoga is only negative, hypocritical, severe renunciation, caste system, Hinduism, etc, and that you can't be a yogi following middle path and teachings of Guru Nanak? Yet, this is exactly what the Gurbani is saying. Guru is saying be a Yogi! So obviously, this is a form of yoga.
"Above I answered it how Guru ji gives meaning to the prevailed words (used to influence people to milk money)"
So Guru Sahib only uses those terms because it was the historical prevailing view. And if He were here now it would all be modern and the words would be different? And all yoga, after all is just hypocrisy and fakery and about taking people's money?
Veer ji, do you really believe this? That is really misinformed and very prejudiced view.
It means the Vedas can take you far but they can't take you all the way. This is a radically different meaning than to say the Vedas are meaningless.
First of all Bhain ji, Sikhs do not need to study Vedas, why would you waste time on the scripture that doesn’t take to the final goal? Gurbani does and stick to it. Why craving for Vedas goes on? In above quote it is again clear all discussion of Vedas will take us to the middle. So, follow GURBANI ONLY WITHOUT DISTORTION.
Where did I say go read the Vedas? Where did say we need to study the Vedas? Again, you are taking a ball and running with it, but it is not my ball. I quoted the Gurbani which says Vedas come from God but Guru takes us directly to the source. Gurbani says Guru is the wisdom of the Vedas, so how did this become disregard and disrespect for the Vedas? It's clear we have Gurbani now and Sikh needs only this. But since I never said "go study Vedas," what is the point?
ਜੋਗਸਬਦੰਗਿਆਨਸਬਦੰਬੇਦਸਬਦੰਬ੍ਰਾਹਮਣਹ॥
jog sabadhan giaan sabadhan baedh sabadhan braahamaneh ||
The Way of Yoga is the Way of spiritual wisdom; the Vedas are the Way of the Brahmins.
~SGGS Ji p. 469
Again distortion, I tell you how and why? Guru ji starts with Yog dharm. Read the whole Shabad. It states “Yoga dharm is about knowledge to discuss about HIM, Brahamin’s dharm is to discuss Vedas. Khatri dharm is to do bravery acts, and low class category’s Dharm is to serve others.” After saying that, Guru ji expresses his own views, “all’s Dharm is to do His Naam Simran. Who understands this, I am his servant and he/she is like God.”
From what part of brain attaches this Shabad to Yoga (or caste system?)
Here is complete Sloke by Mehla 2 p-469
mÚ 2 ] jog sbdM igAwn sbdM byd sbdM bRwhmxh ] KqRI sbdM sUr sbdM sUdR sbdM prwik®qh ] srb sbdM eyk sbdM jy ko jwxY Byau ] nwnku qw kw dwsu hY soeI inrMjn dyau ]2] {pMnw 469}
Vaar 1 Pauri 14 of Vaaran Bhai Gurdas Ji
In this Vaar Bhai Sahib talks what others who say about it but in the end, reread what is said. It is Naam Simran that brings together Faqiri being in family life. In another line, Bhia sahib hints about yoga limitations. Again, it is used to support this failed practice.
Read the whole Shabad. It states “Yoga dharm is about knowledge to discuss about HIM, Brahamin’s dharm is to discuss Vedas. Khatri dharm is to do bravery acts, and low class category’s Dharm is to serve others.” After saying that, Guru ji expresses his own views, “all’s Dharm is to do His Naam Simran. Who understands this, I am his servant and he/she is like God.”
From what part of brain attaches this Shabad to Yoga (or caste system?)
Why do you have caste system on the brain? You just said in your own words "Yoga Dharm is about knowledge to discuss about Him." And Guruji's dharam is for us to do Naam simran.
All I said was this is a form of yoga. Which simply means a way to reach God. Never did I say convert to Hinduism, join an unscrupulous yoga group that steals your money, practice caste discrimination. The part where you don't realize yoga isn't something bad, or only related to asanas and severe practices and renunciation is where you will see reason with Gurbani saying instead become the good kind of YOGI!
ਰਾਜੁਜੋਗੁਤਖਤੁਦੀਅਨੁਗੁਰਰਾਮਦਾਸ॥
raaj jog thakhath dheean gur raamadhaas ||
Guru Raam Daas was blessed with the Throne of Raja Yoga.
~SGGS Ji p. 1399
Same point of view, translator mislead you to Yoga thing, it is not about Yoga.
"raaj jog." Which part did the translator mistranslate? The raaj or the jog?
I am glad I didn’t go through it, I noticed changes within me without all stuff you are talking about, by just trying Gurbani as motto of life. Battle needs to win within, rest physical exercises are of no use.
I'm glad you are a spiritual person. Now tell me, why do you persist in thinking yoga is just about physical postures? The thing is, yoga is actually HOW you battle the inner vikaars. And the yoga taught in Gurbani is ajaapa jap. And just japping meaningless sounds is no use, so we believe shabad-jyot from the Naad is vibrating in the Naam which gives it power to cleanse our panj dhoots, purify our karam, pierce through our chakrs and open dasm duar. And this is *cough* yoga. But don't believe it if you don't want.
Shabad states that Yoga, the prevailed one is not real one, if it were, Guru ji wouldn’t picked on it. So then what is real? It is disclosed in the Shabad, then why to think it is not against Yoga? Why do you see every where Yoga. You can say “ Union with God” is Yoga, keep saying, I am saying that it is merging with Him. So what is the problem? You commented on Guru Shabad just to distort it” brought sixth eye” from your Yoga shelf though it is not even mention here.
1. ਏਕਦ੍ਰਿਸਟਿਕਰਿਸਮਸਰਿਜਾਣੈਜੋਗੀਕਹੀਐਸੋਈ॥੧॥ਰਹਾਉ॥
eaek dhrisatt kar samasar jaanai jogee keheeai soee ||1|| rehaao ||
One who looks upon all with a single eye, and knows them to be one and the same - he alone is known as a Yogi. ||1||Pause||
Refers to a transcendent state of consciousness where you are perceiving the Oneness without duality. This is attained by opening the 6th chakra and stimulating the pineal gland to obtain a whole new brain chemistry and expand into opening dasam duar at level of 7th Sahasrara crown chakra, unfolding the thousand petalled lotus of God-consciousness.
NO, not at all. Contrary to it is about killing ego completely, it is also supported by other Guru Bhagatas Vaak” like” if I am, HE is not, when He is, I am not” AJC is just dreaming about these words.
I don't understand AJC.
ਨਾਨਕਜੀਵਤਿਆਮਰਿਰਹੀਐਐਸਾਜੋਗੁਕਮਾਈਐ॥
naanak jeevathiaa mar reheeai aisaa jog kamaaeeai ||
O Nanak, remain dead while yet alive - practice such a Yoga.
Compare this with what was written earlier:
Yes, compare, no ego, intolerable is tolerated, no influence of Maya, this is real Yoga, not the other one.
OMG that's what I've been saying for pages now.
ਜੋਗੁਨਬਾਹਰਿਮੜੀਮਸਾਣੀਜੋਗੁਨਤਾੜੀਲਾਈਐ॥
jog n baahar marree masaanee jog n thaarree laaeeai ||
Yoga is not wandering to the tombs of the dead; Yoga is not sitting in trances.
This refers to the praan withdrawn from the sensual sansaaric realm, the nine holes sealed to open the inner door of God-perception. And not being caught on some tantric superficial level of riddhia siddhia. Real yogic practice is not tantra or contacting lower astral spirits but activating your own God-realization.
Here it clearly rejects trances of Yogas with chakras and others pran abhyaas. Forcefully you are implying Yoga practice here. This also proves how badly you guys are gone away from Guru ji’s declaration about Yoga.
Here it is clearly referring to tantra which uses possession states to achieve siddhis. How can you even compare this to praan abhiyaas, and the physiology of the chakr system?
Okay, to look with single eye without duality. You say it's from killing the ego completely. How do you do that veer ji? By going to Gurdwara and helping with langar seva?
Consider these tuks (you go read the whole shabad. And come back with anything which contradicts, otherwise posting whole shabad will make post unreasonably long.)
1.
"Here it clearly rejects trances of Yogas with chakras and others pran abhyaas. Forcefully you are implying Yoga practice here. This also proves how badly you guys are gone away from Guru ji’s declaration about Yoga."
A. ਹਰਿ ਪ੍ਰਾਨ ਪ੍ਰਭੂ ਸੁਖਦਾਤੇ ॥
har praan prabhoo sukhadhaathae ||
The Lord God is my praanaa, my breath of life; He is the Giver of peace.
~SGGS Ji p. 529
B. ਜਿਸ ਤੇ ਤੁਮ ਹਰਿ ਜਾਨੇ ਸੁਆਮੀ ਸੋ ਸਤਿਗੁਰੁ ਮੇਲਿ ਮੇਰਾ ਪ੍ਰਾਨੇ ॥੧॥
jis thae thum har jaanae suaamee so sathigur mael maeraa praanae ||1||
Please unite me with the True Guru, my breath of life; through Him, O my Lord and Master, You are known. ||1||
~SGGS Ji p. 169
C. ਹਰਿ ਭਜੁ ਪ੍ਰਾਣੀ ਰਸਨ ਰਸਾਇ ॥੩॥
har bhaj praanee rasan rasaae ||3||
O mortal, lovingly vibrate the Lord's Name with your tongue. ||3||
~SGGS Ji p. 222
D. ਸਿਮਰਤ ਸਾਸ ਗਿਰਾਸ ਪੂਰਨ ਬਿਸੁਆਸ ਕਿਉ ਮਨਹੁ ਬਿਸਾਰੀਐ ਜੀਉ ॥
simarath saas giraas pooran bisuaas kio manahu bisaareeai jeeo ||
I remember Him in meditation with every breath and morsel of food, with perfect faith. How could I forget Him from my mind?
~SGGS Ji p. 80
E. ਪ੍ਰਭੁ ਅਪੁਨਾ ਸਾਸਿ ਸਾਸਿ ਸਮਾਰਉ ॥
prabh apunaa saas saas samaaro ||
I dwell on my God with each and every breath.
~SGGS Ji p. 104
F. ਸਾਸਿ ਸਾਸਿ ਜਨੁ ਨਾਮੁ ਸਮਾਰੈ ॥੩॥
saas saas jan naam samaarai ||3||
With each and every breath, they remember the Naam. ||3||
~SGGS Ji p. 189
2.
"Here it clearly rejects trances of Yogas with chakras and others pran abhyaas. Forcefully you are implying Yoga practice here. This also proves how badly you guys are gone away from Guru ji’s declaration about Yoga."
A. ਉਲਟਤ ਪਵਨ ਚਕ੍ਰ ਖਟੁ ਭੇਦੇ ਸੁਰਤਿ ਸੁੰਨ ਅਨਰਾਗੀ ॥
oulattath pavan chakr khatt bhaedhae surath sunn anaraagee ||
I turned my breath inwards, and pierced through the six chakras of the body, and my awareness was centered on the Primal Void of the Absolute Lord.
~SGGS Ji p. 333
B. ਪੈਸੀਲੇ ਗਗਨ ਮਝਾਰੰ ॥
paiseelae gagan majhaaran ||
I have entered into the sky of the mind, and opened the Tenth Gate.
ਬੇਧੀਅਲੇ ਚਕ੍ਰ ਭੁਅੰਗਾ ॥
baedhheealae chakr bhuangaa ||
The chakras of the coiled Kundalini energy have been opened,
ਭੇਟੀਅਲੇ ਰਾਇ ਨਿਸੰਗਾ ॥੨॥
bhaetteealae raae nisangaa ||2||
and I have met my Sovereign Lord King without fear. ||2||
ਚੂਕੀਅਲੇ ਮੋਹ ਮਇਆਸਾ ॥
chookeealae moh maeiaasaa ||
My attachment to Maya has been eradicated;
ਸਸਿ ਕੀਨੋ ਸੂਰ ਗਿਰਾਸਾ ॥
sas keeno soor giraasaa ||
the moon energy has devoured the sun energy.
ਜਬ ਕੁੰਭਕੁ ਭਰਿਪੁਰਿ ਲੀਣਾ ॥
jab kunbhak bharipur leenaa ||
When I was focused and merged into the all-pervading Lord,
ਤਹ ਬਾਜੇ ਅਨਹਦ ਬੀਣਾ ॥੩॥
theh baajae anehadh beenaa ||3||
then the unstruck sound current began to vibrate. ||3||
~SGGS Ji p. 972
C. ਮੂਲ ਦੁਆਰੈ ਬੰਧਿਆ ਬੰਧੁ ॥
mool dhuaarai bandhhiaa bandhh ||
In the first chakra, the root chakra, I have grasped the reins and tied them.
ਰਵਿ ਊਪਰਿ ਗਹਿ ਰਾਖਿਆ ਚੰਦੁ ॥
rav oopar gehi raakhiaa chandh ||
I have firmly placed the moon above the sun.
ਪਛਮ ਦੁਆਰੈ ਸੂਰਜੁ ਤਪੈ ॥
pashham dhuaarai sooraj thapai ||
The sun blazes forth at the western gate.
ਮੇਰ ਡੰਡ ਸਿਰ ਊਪਰਿ ਬਸੈ ॥੨॥
maer ddandd sir oopar basai ||2||
Through the central channel of the Shushmanaa, it rises up above my head. ||2||
ਪਸਚਮ ਦੁਆਰੇ ਕੀ ਸਿਲ ਓੜ ॥
pasacham dhuaarae kee sil ourr ||
There is a stone at that western gate,
ਤਿਹ ਸਿਲ ਊਪਰਿ ਖਿੜਕੀ ਅਉਰ ॥
thih sil oopar khirrakee aour ||
and above that stone, is another window.
ਖਿੜਕੀ ਊਪਰਿ ਦਸਵਾ ਦੁਆਰੁ ॥
khirrakee oopar dhasavaa dhuaar ||
Above that window is the Tenth Gate.
ਕਹਿ ਕਬੀਰ ਤਾ ਕਾ ਅੰਤੁ ਨ ਪਾਰੁ ॥੩॥੨॥੧੦॥
kehi kabeer thaa kaa anth n paar ||3||2||10||
Says Kabeer, it has no end or limitation. ||3||2||10||
~SGGS Ji p. 1159
D. 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 distilled essences. ||2||
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.
ਤੀਨਿ ਭਵਨ ਮਹਿ ਏਕੋ ਜੋਗੀ ਕਹਹੁ ਕਵਨੁ ਹੈ ਰਾਜਾ ॥੩॥
theen bhavan mehi eaeko jogee kehahu kavan hai raajaa ||3||
In all the three worlds, such a Yogi is unique. What king can compare to him? ||3||
~SGGS Ji p. 92
E. ਨਉ ਦਰਵਾਜੇ ਦਸਵੈ ਮੁਕਤਾ ਅਨਹਦ ਸਬਦੁ ਵਜਾਵਣਿਆ ॥੩॥
no dharavaajae dhasavai mukathaa anehadh sabadh vajaavaniaa ||3||
Beyond the nine gates, the Tenth Gate is found, and liberation is obtained. The Unstruck Melody of the Shabad vibrates. ||3||
~SGGS Ji p. 110
F. ਚੰਚਲ ਚਪਲ ਬੁਧਿ ਕਾ ਖੇਲੁ ॥
chanchal chapal budhh kaa khael ||
the body is the play-thing of the fickle and unsteady intellect.
ਨਉ ਦਰਵਾਜੇ ਦਸਵਾ ਦੁਆਰੁ ॥
no dharavaajae dhasavaa dhuaar ||
It has nine doors, and then there is the Tenth Gate.
~SGGS Ji p. 152
G. ਉਲਟਿਓ ਕਮਲੁ ਬ੍ਰਹਮੁ ਬੀਚਾਰਿ ॥
oulattiou kamal breham beechaar ||
The inverted heart-lotus has been turned upright, through reflective meditation on God.
ਅੰਮ੍ਰਿਤ ਧਾਰ ਗਗਨਿ ਦਸ ਦੁਆਰਿ ॥
anmrith dhhaar gagan dhas dhuaar ||
From the Sky of the Tenth Gate, the Ambrosial Nectar trickles down.
ਤ੍ਰਿਭਵਣੁ ਬੇਧਿਆ ਆਪਿ ਮੁਰਾਰਿ ॥੧॥
thribhavan baedhhiaa aap muraar ||1||
The Lord Himself is pervading the three worlds. ||1||
~SGGS Ji p. 153
H. ਖਟ ਨੇਮ ਕਰਿ ਕੋਠੜੀ ਬਾਂਧੀ ਬਸਤੁ ਅਨੂਪੁ ਬੀਚ ਪਾਈ ॥
khatt naem kar kotharree baandhhee basath anoop beech paaee ||
He fashioned the body chamber with six rings, and placed within it the incomparable thing.
ਕੁੰਜੀ ਕੁਲਫੁ ਪ੍ਰਾਨ ਕਰਿ ਰਾਖੇ ਕਰਤੇ ਬਾਰ ਨ ਲਾਈ ॥੧॥
kunjee kulaf praan kar raakhae karathae baar n laaee ||1||
He made the breath of life the watchman, with lock and key to protect it; the Creator did this in no time at all. ||1||
ਅਬ ਮਨ ਜਾਗਤ ਰਹੁ ਰੇ ਭਾਈ ॥
ab man jaagath rahu rae bhaaee ||
Keep your mind awake and aware now, O Sibling of Destiny.
ਗਾਫਲੁ ਹੋਇ ਕੈ ਜਨਮੁ ਗਵਾਇਓ ਚੋਰੁ ਮੁਸੈ ਘਰੁ ਜਾਈ ॥੧॥ ਰਹਾਉ ॥
gaafal hoe kai janam gavaaeiou chor musai ghar jaaee ||1|| rehaao ||
You were careless, and you have wasted your life; your home is being plundered by thieves. ||1||Pause||
ਪੰਚ ਪਹਰੂਆ ਦਰ ਮਹਿ ਰਹਤੇ ਤਿਨ ਕਾ ਨਹੀ ਪਤੀਆਰਾ ॥
panch peharooaa dhar mehi rehathae thin kaa nehee patheeaaraa ||
The five senses stand as guards at the gate, but now can they be trusted?
ਚੇਤਿ ਸੁਚੇਤ ਚਿਤ ਹੋਇ ਰਹੁ ਤਉ ਲੈ ਪਰਗਾਸੁ ਉਜਾਰਾ ॥੨॥
chaeth suchaeth chith hoe rahu tho lai paragaas oujaaraa ||2||
When you are conscious in your consciousness, you shall be enlightened and illuminated. ||2||
ਨਉ ਘਰ ਦੇਖਿ ਜੁ ਕਾਮਨਿ ਭੂਲੀ ਬਸਤੁ ਅਨੂਪ ਨ ਪਾਈ ॥
no ghar dhaekh j kaaman bhoolee basath anoop n paaee ||
Seeing the nine openings of the body, the soul-bride is led astray; she does not obtain that incomparable thing.
ਕਹਤੁ ਕਬੀਰ ਨਵੈ ਘਰ ਮੂਸੇ ਦਸਵੈਂ ਤਤੁ ਸਮਾਈ ॥੩॥੨੨॥੭੩॥
kehath kabeer navai ghar moosae dhasavain thath samaaee ||3||22||73||
Says Kabeer, the nine openings of the body are being plundered; rise up to the Tenth Gate, and discover the true essence. ||3||22||73||
~SGGS Ji p. 339
I. ਗਗਨਿ ਨਿਵਾਸਿ ਸਮਾਧਿ ਲਗਾਵੈ ॥
gagan nivaas samaadhh lagaavai ||
He dwells in the Tenth Gate, immersed in the Samaadhi of deep meditation.
ਪਾਰਸੁ ਪਰਸਿ ਪਰਮ ਪਦੁ ਪਾਵੈ ॥੨॥
paaras paras param padh paavai ||2||
Touching the philosopher's stone, he obtains the supreme status. ||2||
ਸਚੁ ਮਨ ਕਾਰਣਿ ਤਤੁ ਬਿਲੋਵੈ ॥
sach man kaaran thath bilovai ||
For the benefit of the mind, churn the true essence of reality;
ਸੁਭਰ ਸਰਵਰਿ ਮੈਲੁ ਨ ਧੋਵੈ ॥
subhar saravar mail n dhhovai ||
bathing in the over-flowing tank of nectar, filth is washed away.
ਜੈ ਸਿਉ ਰਾਤਾ ਤੈਸੋ ਹੋਵੈ ॥
jai sio raathaa thaiso hovai ||
We become like the One with whom we are imbued.
~SGGS Ji p. 411
J. ਅਹਿਨਿਸਿ ਰਹੈ ਏਕ ਲਿਵ ਲਾਗੀ ਸਾਚੇ ਦੇਖਿ ਪਤੀਣਾ ॥੧॥ ਰਹਾਉ ॥
ahinis rehai eaek liv laagee saachae dhaekh patheenaa ||1|| rehaao ||
Day and night, He remains lovingly focused on the One Lord; gazing upon the True Lord, He is pleased. ||1||Pause||
ਰਹੈ ਗਗਨ ਪੁਰਿ ਦ੍ਰਿਸਟਿ ਸਮੈਸਰਿ ਅਨਹਤ ਸਬਦਿ ਰੰਗੀਣਾ ॥੨॥
rehai gagan pur dhrisatt samaisar anehath sabadh rangeenaa ||2||
He abides in the Tenth Gate, and looks equally upon all; He is imbued with the unstruck sound current of the Shabad. ||2||
ਸਤੁ ਬੰਧਿ ਕੁਪੀਨ ਭਰਿਪੁਰਿ ਲੀਣਾ ਜਿਹਵਾ ਰੰਗਿ ਰਸੀਣਾ ॥੩॥
sath bandhh kupeen bharipur leenaa jihavaa rang raseenaa ||3||
Wearing the loin-cloth of chastity, He remains absorbed in the all-pervading Lord; His tongue enjoys the taste of God's Love. ||3||
~SGGS Ji p. 907
k. ਕਹੈ ਨਾਨਕੁ ਅੰਮ੍ਰਿਤ ਨਾਮੁ ਸੁਣਹੁ ਪਵਿਤ੍ਰ ਹੋਵਹੁ ਸਾਚੈ ਸੁਨਣੈ ਨੋ ਪਠਾਏ ॥੩੭॥
kehai naanak anmrith naam sunahu pavithr hovahu saachai sunanai no pathaaeae ||37||
Says Nanak, listen to the Ambrosial Naam and become holy; you were created only to hear the Truth. ||37||
ਹਰਿ ਜੀਉ ਗੁਫਾ ਅੰਦਰਿ ਰਖਿ ਕੈ ਵਾਜਾ ਪਵਣੁ ਵਜਾਇਆ ॥
har jeeo gufaa andhar rakh kai vaajaa pavan vajaaeiaa ||
The Lord placed the soul to the cave of the body, and blew the breath of life into the musical instrument of the body.
ਵਜਾਇਆ ਵਾਜਾ ਪਉਣ ਨਉ ਦੁਆਰੇ ਪਰਗਟੁ ਕੀਏ ਦਸਵਾ ਗੁਪਤੁ ਰਖਾਇਆ ॥
vajaaeiaa vaajaa poun no dhuaarae paragatt keeeae dhasavaa gupath rakhaaeiaa ||
He blew the breath of life into the musical instrument of the body, and revealed the nine doors; but He kept the Tenth Door hidden.
ਗੁਰਦੁਆਰੈ ਲਾਇ ਭਾਵਨੀ ਇਕਨਾ ਦਸਵਾ ਦੁਆਰੁ ਦਿਖਾਇਆ ॥
guradhuaarai laae bhaavanee eikanaa dhasavaa dhuaar dhikhaaeiaa ||
Through the Gurdwara, the Guru's Gate, some are blessed with loving faith, and the Tenth Door is revealed to them.
~SGGS Ji p. 922
L. ਸਬਦੁ ਭਾਖਤ ਸਸਿ ਜੋਤਿ ਅਪਾਰਾ ॥
sabadh bhaakhath sas joth apaaraa ||
Giving voice to the Shabad, the moon of the mind is illuminated with infinity.
ਸਸਿ ਘਰਿ ਸੂਰੁ ਵਸੈ ਮਿਟੈ ਅੰਧਿਆਰਾ ॥
sas ghar soor vasai mittai andhhiaaraa ||
When the sun dwells in the house of the moon, the darkness is dispelled.
ਸੁਖੁ ਦੁਖੁ ਸਮ ਕਰਿ ਨਾਮੁ ਅਧਾਰਾ ॥
sukh dhukh sam kar naam adhhaaraa ||
Pleasure and pain are just the same, when one takes the Support of the Naam, the Name of the Lord.
ਆਪੇ ਪਾਰਿ ਉਤਾਰਣਹਾਰਾ ॥
aapae paar outhaaranehaaraa ||
He Himself saves, and carries us across.
ਗੁਰ ਪਰਚੈ ਮਨੁ ਸਾਚਿ ਸਮਾਇ ॥
gur parachai man saach samaae ||
With faith in the Guru, the mind merges in Truth,
ਪ੍ਰਣਵਤਿ ਨਾਨਕੁ ਕਾਲੁ ਨ ਖਾਇ ॥੪੯॥
pranavath naanak kaal n khaae ||49||
and then, prays Nanak, one is not consumed by Death. ||49||
ਨਾਮ ਤਤੁ ਸਭ ਹੀ ਸਿਰਿ ਜਾਪੈ ॥
naam thath sabh hee sir jaapai ||
The essence of the Naam, the Name of the Lord, is known to be the most exalted and excellent of all.
ਬਿਨੁ ਨਾਵੈ ਦੁਖੁ ਕਾਲੁ ਸੰਤਾਪੈ ॥
bin naavai dhukh kaal santhaapai ||
Without the Name, one is afflicted by pain and death.
ਤਤੋ ਤਤੁ ਮਿਲੈ ਮਨੁ ਮਾਨੈ ॥
thatho thath milai man maanai ||
When one's essence merges into the essence, the mind is satisfied and fulfilled.
ਦੂਜਾ ਜਾਇ ਇਕਤੁ ਘਰਿ ਆਨੈ ॥
dhoojaa jaae eikath ghar aanai ||
Duality is gone, and one enters into the home of the One Lord.
ਬੋਲੈ ਪਵਨਾ ਗਗਨੁ ਗਰਜੈ ॥
bolai pavanaa gagan garajai ||
The breath blows across the sky of the Tenth Gate and vibrates.
ਨਾਨਕ ਨਿਹਚਲੁ ਮਿਲਣੁ ਸਹਜੈ ॥੫੦॥
naanak nihachal milan sehajai ||50||
O Nanak, the mortal then intuitively meets the eternal, unchanging Lord. ||50||
~SGGS Ji p. 943
M. ਨਾਨਕ ਗੁਰਮੁਖਿ ਮਨੁ ਸਮਝਾਹਿ ॥੫੨॥
naanak guramukh man samajhaahi ||52||
O Nanak, the Gurmukhs instruct their minds. ||52||
ਨਉ ਸਰ ਸੁਭਰ ਦਸਵੈ ਪੂਰੇ ॥
no sar subhar dhasavai poorae ||
By practicing control over the nine gates, one attains perfect control over the Tenth Gate.
ਤਹ ਅਨਹਤ ਸੁੰਨ ਵਜਾਵਹਿ ਤੂਰੇ ॥
theh anehath sunn vajaavehi thoorae ||
There, the unstruck sound current of the absolute Lord vibrates and resounds.
ਸਾਚੈ ਰਾਚੇ ਦੇਖਿ ਹਜੂਰੇ ॥
saachai raachae dhaekh hajoorae ||
Behold the True Lord ever-present, and merge with Him.
~SGGS Ji p. 943
N. ਅਨਹਦ ਸਬਦੁ ਦਸਮ ਦੁਆਰਿ ਵਜਿਓ ਤਹ ਅੰਮ੍ਰਿਤ ਨਾਮੁ ਚੁਆਇਆ ਥਾ ॥੨॥
anehadh sabadh dhasam dhuaar vajiou theh anmrith naam chuaaeiaa thhaa ||2||
The unstruck sound current of the Shabad vibrates and resounds in the Tenth Gate; the Ambrosial Naam trickles down there. ||2||
~SGGS Ji p. 1002
The Gurbani does not say practice any other yoga than what is given by Guruji. The Gurbani clearly points out deficiencies in forceful, extreme, and hypocritical practices. No one can reach Vaheguru without the Guru's boat. Yet, the boat of Naam Guru has given is one we carry on the breath in simran which has the power to rise to the tenth gate and unlock it with sehaj. At least that is how I am reading the Gurbani. It is describing the body in the context of the hathayogic prana chakra system and teaching that all religion and yoga has failed in the Kaliyug. And Guru has come to give us the Naam.
But what is described in vibrating Naam on the tongue and with every breath and morsel of food. What is described is piercing the chakrs and sealing the bodies nine gates to open the tenth and drink the amrit-nectar which drips down from practicing ajapa jap. And for this reason the Gurbani is calling Guruji a Master Yogi. It is not a yoga of asanas or force. It is a yoga of bhagkti and bhairaag and comes about with sehaj dhyaan and devotional kirtan of the shabad. Call it any other name if you like. It is still a form of yoga. And the most concentrated, powerful, miraculous form of yoga the world has ever seen. But Gurbani cautions, we can get nowhere without sincerity. No one can hypocritically practice and obtain darshan of Vaheguru. Otherwise, even Sikhs are just falling into the failure of religious practices of the past. Our technique is Guruji's Naam. And without effort enlightenment will be reached through power of Gurshabad. But the process is being described in hathayogic physiological terminology. So we can see clearly what is occurring. Significant difference is we don't obtain by our own efforts or by physical force.
ਬਿਨੁ ਗੁਰ ਮੈਲ ਮਲੀਨ ਅੰਗੁ ॥
bin gur mail maleen ang ||
Without the Guru, one's very fiber is stained with filth.
ਬਿਨੁ ਹਰਿ ਨਾਮ ਨ ਸੁਧੁ ਹੋਇ ॥
bin har naam n sudhh hoe ||
Without the Lord's Name, one cannot become pure.
~SGGS Ji p. 1169
~Bhul chak maaf
