Jump to content

Sat1176

Members
  • Posts

    246
  • Joined

  • Last visited

  • Days Won

    5

Everything posted by Sat1176

  1. We got some spiritual gladiators in this arena. :strong: :yeehaw: :fight: :bazooka: :snipershoot: :ninjacombo: :sleepingninja: I would just like to remind everyone we are all on the same team. :khalsa: :khalsa2:
  2. I wish you a prosperous journey on your True path to enlightenment and say Sat Sri Akaal to you.
  3. Please do tell me then what name of god you do jaap off, or do you not believe in mantar jaap at all?
  4. Balbir Singh ji, are you questioning the validity of "Waheguru" gur-mantar jaap?
  5. I am not stating these things do not exist but to quickly jump in and endorse the concept of possession is not beneficial to anyone let alone the person who is already suffering. This original poster is already tormented by something and beginning to think along these lines because they cannot explain what and why is happening to them. By encouraging this notion you are indirectly pushing them down a very slippery slope into more negativity. I was watching Panth Time last night on Sikh Channel and one person made a point by saying they asked a "Baba" why they were so quick in giving out shabads to solve peoples problems The Baba replied that 70% of issues are due to problems in the mind and most people are ignorant of that fact. Therefore we suggest to them to devote more time to paath so they can distract their mind by attaching it to the shabad instead and with that most problems will eventually go away. If the poster cannot successfully do that then I would first suggest they seek medical advice before thinking the solution to their problems is an exorcism of some kind. :nono: har simarath man than sukhee binasee dhutheeaa soch. Meditating in remembrance on the Lord, the mind and body find peace; the thought of duality is dispelled. naanak ttaek guopaal kee govi(n)dh sa(n)katt moch. Nanak takes the support of the Lord of the World, the Lord of the Universe, the Destroyer of troubles. :respect: First fix the problems of the mind and the problems of the body will follow suit.
  6. Thought this summed it up nicely. http://www.sikhs.org/art2.htm It is generally believed that the Sanskrit word naam, the English word 'name' and the Sikh term Naam as used in Gurbani are synonymous. A deeper study reveals that the word Naam as used in the Sikh scripture is of a somewhat different nature and has a more comprehensive spiritual and divine connotation. The Sanskrit and the English words denote a person or a thing These also mean a designation, reputation, fame, family or clan. Their implication is almost wholly mundane. Whereas Naam has several ramifications. It implies God, the Reality, mystical word or formula to recite or meditate upon (shabad in Gurbani), divine order (hukam) and at places divine teacher (guru) and guru's instructions. Naam, according to the late Professor Puran Singh, "is the supernaturally natural function of a poetical genius who though in body is at all times of day and night under the influence of the higher soul words of freedom. It is the pure subjectivity of love bursting up under the sole and invisible spirit guidance from below the crusts of earthiness, from under the hard conditions of earthly life." Naam, further, stands for the union with the Reality, to be attained by the devout repetition of his name. Naam is the sign, the symbol and song of God. It is the key to enter into the presence and the heart of God. By adoration and singing his praises, saintly hearts glow all the time. Naam brings in peace and tranquillity. It is described as the most potent "detergent" which frees the mind of its filth and afflictions and dyes it to prevent further erosion. The sub-conscious mind or the budhi is further sharpened and molded into instant insight or intuitiveness (sudhi). In this sphere, mystical experience occurs at the mere sway of thoughts. Indeed the universe is sustained and held together by Naam: "Naam ke dhare khand brahmand". God's greatness is beyond human comprehension. But He can be approached through a ladder called Naam which can take us to His height. Naam, therefore, is greater than everything else "sabte ucha jaka nao" and "wada sahib uncha thaon, uche upar ucha nao." In the Sikh scripture God is called by various names such as Ram, Gobind, Mukand, Madhav, Prabhu, Rahim, Karim, Vithal, etc. All such epithet are known as "Karam-Naam" expressing quality and attribute of God. According to Guru Nanak, His eternal name is "Sat", i.e. Truth. He is true and so is His Naam - "Sacha sahib, sach nae." Sat Naam, an attribute given in the Mool Mantra has been His name even before the primal age - "sat naam tera para- purbala." In Jap Sahib, Guru Gobind Singh has mentioned several hundred Karam-naams in Arabic, Persian, Sanskrit and Punjabi. Before spelling these out, he has humbly submitted, in his prologue, that since God is beyond comprehension and description, full justice cannot be done to the subject matter. The appropriate word used by him is "Neti, Neti"; this is not all, this is not all as something more is yet to be said about Him. A devotee absorbed in Naam is oblivious to sorrow and pain; he remains in ever ascending spirit (chardhi- kala), wishes everyone well (sarbat da bhala) and is always ready to protect the weak and saint (sant ubaran dusht uparan) and fight for righteous causes (shubh kiarman te kabhun na taron). His main demand or prayer is for Naam-Dan, the greatest gift and Grace one can aspire for. In sum, it may be said that Naam is truth, and eternal, comprehensively symbolic of God's attributes, formless, immaculate and absolute. His adoration and meditation is the gateway to God's domain of Grace and bliss.
  7. To me personally they are all synonyms for one and the same whether they were used for His sargun or nirgun form. For a more learned person there maybe subtle differences in these names but for the average joe Sikh they are names for what Sri Guru Nanak Dev ji made reference to with the words: aad Sach jugaad Sach. True In The Primal Beginning. True Throughout The Ages. hai bhee Sach naanak hosee bhee Sach. True Here And Now. O Nanak, Forever And Ever True.
  8. I was listening to this shabad today and the main rahaao line reminded me of this thread. Dhanaasaree, Fifth Mehl, Twelfth House: Dhanaasree mehlaa 5 ghar 12 One Universal Creator God. By The Grace Of The True Guru: ik-oNkaar satgur parsaad. I bow in reverence to the Lord, I bow in reverence. I sing the Glorious Praises of the Lord, my King. ||Pause|| bandnaa har bandnaa gun gaavhu gopaal raa-ay. rahaa-o. By great good fortune, one meets the Divine Guru. vadai bhaag bhaytay gurdayvaa. Millions of sins are erased by serving The Lord. kot paraaDh mitay har sayvaa. ||1|| One whose mind is imbued with the Lord`s lotus feet charan kamal jaa kaa man raapai. is not afflicted by the fire of sorrow. ||2|| sog agan tis jan na bi-aapai. ||2|| He crosses over the world-ocean in the Saadh Sangat, the Company of the Holy. saagar tari-aa saaDhoo sangay. He chants the Name of the Fearless Lord, and is imbued with the Lord`s Love. ||3|| nirbha-o naam japahu har rangay. ||3|| One who does not steal the wealth of others, who does not commit evil deeds or sinful acts par Dhan dokh kichh paap na fayrhay. - the Messenger of Death does not even approach him. ||4|| jam jandaar na aavai nayrhay. ||4|| God Himself quenches the fires of desire. tarisnaa agan parabh aap bujhaa-ee. O Nanak, in God`s Sanctuary, one is saved. ||5||1||55|| naanak uDhray parabh sarnaa-ee. ||5||1||55||
  9. Don't get yourself caught up in superstitious beliefs of possessions etc. it will get you no where except play games with your mind. My advise to you is devout as much time to naam simran, mool mantar and gurbani. Don't give your mind time to think negative thoughts. Fight any negative thoughts with the power of the Gurmantar. Say it with full devotion , focus and love. Keep your dhyaan locked on jaap until the negative thought passes. I also suggest you seek medical advise to talk through any underlying issues that maybe coming to the surface. Good luck and god bless
  10. Balbir Singh ji, I'm not sure what point your trying to make except to state doing the praise off Waheguru is futile. Agreed one will never be able to cover everything but even what little we can do helps develop love for Him and draws one closer. How can this be a bad thing? Isn't simran a form of ustat/mahima? sabh ghat tis kay oh karnaihaar. All hearts are His; He is the Creator. sadaa sadaa tis ka-o namaskaar. Forever and ever, I bow to Him in reverence. parabh kee ustat karahu din raat. Praise God, day and night. tiseh Dhi-aavahu saas giraas. Meditate on Him with every breath and morsel of food.
  11. Think the answer to the question is in Sri Anand Sahib ਨਾਮੁ ਿਜਨ ਕੈ ਮਿਨ ਵਿਸਆ ਵਾਜੇ ਸਬਦ ਘਨੇਰੇ ॥ naam jin kai man vasi-aa vaajay sabad ghanayray. The divine melody of the Shabad vibrates for those, within whose minds the Naam abides. ਕਹੈ ਨਾਨਕੁ ਸਚੇ ਸਾਿਹਬ ਿਕਆ ਨਾਹੀ ਘਿਰ ਤੇਰੈ ॥ kahai naanak sachay saahib ki-aa naahee ghar tayrai. ||3|| Says Nanak, O my True Lord and Master, what is there which is not in Your home? ||3|| ਸਾਚਾ ਨਾਮੁ ਮੇਰਾ ਆਧਾਰੋ ॥ saachaa naam mayraa aaDhaaro. The True Name is my only support. ਸਾਚ ੁ ਨਾਮੁ ਅਧਾਰ ੁ ਮੇਰਾ ਿਜਿਨ ਭੁਖਾ ਸਿਭ ਗਵਾਈਆ ॥ saach naam aDhaar mayraa jin bhukhaa sabh gavaa-ee-aa. The True Name is my only support; it satisfies all hunger. ਕਿਰ ਸਿਤ ਸੁਖ ਮਿਨ ਆਇ ਵਿਸਆ ਿਜਿਨ ਇਛਾ ਸਿਭ ਪੁਜਾਈਆ ॥ kar saaNt sukh man aa-ay vasi-aa jin ichhaa sabh pujaa-ee-aa. It has brought peace and tranquility to my mind; it has fulfilled all my desires. ਸਦਾ ਕੁਰਬਾਣੁ ਕੀਤਾ ਗੁਰ ੂ ਿਵਟਹ ੁ ਿਜਸ ਦੀਆ ਏਿਹ ਵਿਡਆਈਆ ॥ sadaa kurbaan keetaa guroo vitahu jis dee-aa ayhi vadi-aa-ee-aa. I am forever a sacrifice to the Guru, who possesses such glorious greatness. ਕਹੈ ਨਾਨਕੁ ਸੁਣਹ ੁ ਸੰਤਹ ੁ ਸਬਿਦ ਧਰਹ ੁ ਿਪਆਰੋ ॥ kahai naanak sunhu santahu sabad Dharahu pi-aaro. Says Nanak, listen, O Saints; enshrine love for the Shabad. ਸਾਚਾ ਨਾਮੁ ਮੇਰਾ ਆਧਾਰੋ ॥੪॥ saachaa naam mayraa aaDhaaro. ||4|| The True Name is my only support. ||4|| ਵਾਜੇ ਪੰਚ ਸਬਦ ਿਤਤੁ ਘਿਰ ਸਭਾਗੈ ॥ vaajay panch sabad ghar sabhaagai. The Panch Shabad, the five primal sounds, vibrate in that blessed house. ਘਿਰ ਸਭਾਗੈ ਸਬਦ ਵਾਜੇ ਕਲਾ ਿਜਤੁ ਘਿਰ ਧਾਰੀਆ ॥ ghar sabhaagai sabad vaajay kalaa jit ghar Dhaaree-aa. In that blessed house, the Shabad vibrates; He infuses His almighty power into it. ਪੰਚ ਦੂਤ ਤੁਧੁ ਵਿਸ ਕੀਤੇ ਕਾਲੁ ਕੰਟਕੁ ਮਾਿਰਆ ॥ panch doot tuDh vas keetay kaal kantak maari-aa. Through You, we subdue the five demons of desire, and slay Death, the torturer. ਧੁਿਰ ਕਰਿਮ ਪਾਇਆ ਤੁਧੁ ਿਜਨ ਕਉ ਿਸ ਨਾਿਮ ਹਿਰ ਕੈ ਲਾਗੇ ॥ Dhur karam paa-i-aa tuDh jin ka-o se naam har kai laagay. Those who have such pre-ordained destiny are attached to the Lord's Name. ਕਹੈ ਨਾਨਕੁ ਤਹ ਸੁਖੁ ਹੋਆ ਿਤਤੁ ਘਿਰ ਅਨਹਦ ਵਾਜੇ ॥੫॥ kahai naanak tah sukh ho-aa ghar anhad vaajay. ||5|| Says Nanak, they are at peace, and the unstruck sound current vibrates within their homes. ||5||
  12. Here is another reference to bathing at the trikuti by Bhagat Kabir Ji Ang 327 Gauree, Kabeer Jee: ga-orhee kabeer jee. When the body dies, where does the soul go? pind moo-ai jee-o kih ghar jaataa. This can be referring to what happens to us when we actually die or could be referring to what happens when we die in the shabad during meditation? It is absorbed into the untouched, unstruck melody of the Word of the Shabad. sabad ateet anaahad raataa. Only one who knows the Lord realizes Him. jin raam jaani-aa tineh pachhaani-aa. The mind is satisfied and satiated, like the mute who eats the sugar candy and just smiles, without speaking. ji-o goongay saakar man maani-aa. Such is the spiritual wisdom which the Lord has imparted. aisaa gi-aan kathai banvaaree. O mind, hold your breath steady within the central channel of the Sushmanaa. Pause man ray pavan darirh sukhman naaree. rahaa-o. How this is achieved is explained in the following lines. Adopt such a Guru (Shabad Guru Surat Dhun Chella), that you shall not have to adopt another again. so gur karahu je bahur na karnaa. Focus on Gurmantar initially followed by Anhad Shabad/Naad when manifest. Dwell in such a state, that you shall never have to dwell in any other. so pad ravhu je bahur na ravnaa. Embrace such a meditation, that you shall never have to embrace any other. so Dhi-aan Dharahu je bahur na Dharnaa. Die in such a way, that you shall never have to die again. aisay marahu je bahur na marnaa. To die in the shabad means to have no other thoughts or vichar but the hearing the shabad alone. Turn your breath away from the left channel, and away from the right channel, and unite them in the central channel of the Sushmanaa. ultee gangaa jamun milaava-o. Kabir ji again is explaining that somtimes the breath flows through the left nostril or wind pipe and sometimes through the right. If one can learn to make them flow through the both at the same time. This is called uniting them in the channel of sushmana At their confluence within your mind, take your bath there without water. (Trikuti again! :huh2: ) bin jal sangam man meh nHaava-o. Once you have managed to activate sushmana/sukhmana breathing then along with mental gurmantar jaap, one is instructed to focus at the trikuti (i.e. confluence). This also is one of the reasons why focusing on trikuti from day one can be a waste of time because you haven't completed the first step of invoking sukhmana breathing. To look upon all with an impartial eye - let this be your daily occupation. lochaa samsar ih bi-uhaaraa. As I explained in the earlier post whilst the above translation is correct one can also interpret this line to be, look with single line of sight i.e. one pointed vision Contemplate this essence of reality - what else is there to contemplate? tat beechaar ki-aa avar beechaaraa. When one enters the sushmana channel you cross the subtle elements of the body which are listed in the next line. In Sukhmani sahib Guru Arjan Dev ji explains how to cross these with the aid of the Gurshabad/Gurmantar. Water, fire, wind, earth and ether ap tayj baa-ay parithmee aakaasaa. - adopt such a way of life and you shall be close to the Lord. aisee rahat raha-o har paasaa. Says Kabeer, meditate on the Immaculate Lord. kahai kabeer niranjan Dhi-aava-o. Keep your dhyan and focus on Waheguru and the shabad. Go to that home, which you shall never have to leave. thit ghar jaa-o je bahur na aava-o.
  13. These are some of my favourite angs from Sri Guru Granth Sahib Ji Maharaj. Starting from Ang 971 Raamkalee, Second House, The Word Of Kabeer Jee: raamkalee ghar 2 banee kabeer jee kee One Universal Creator God. By The Grace Of The True Guru: ik-oNkaar satgur parsaad. Maya, the Trapper, has sprung her trap. banDhach banDhan paa-i-aa. The Guru, the Liberated One, has put out the fire. muktai gur anal bujhaa-i-aa. When I came to understand this mind, from the tips of my toes to the crown of my head, jab nakh sikh ih man cheenHaa. then I took my cleansing bath, deep within my self. tab antar majan keenHaa. The mind, the master of the breath, abides in the state of supreme bliss. pavanpat unman rahan kharaa. There is no death, no re-birth, and no aging for me now. ||1||Pause|| nahee mirat na janam jaraa. ||1|| rahaa-o. Turning away from materialism, I have found intuitive support. ultee lay sakat sahaaraN. I have entered into the sky of the mind, and opened the Tenth Gate. paiseelay gagan majhaaraN. The chakras of the coiled Kundalini energy have been opened, bayDhee-alay chakar bhuangaa. and I have met my Sovereign Lord King without fear. ||2|| bhaytee-alay raa-ay nisangaa. ||2|| My attachment to Maya has been eradicated; chookee-alay moh ma-i-aasaa. the moon energy has devoured the sun energy. sas keeno soor giraasaa. When I was focused and merged into the all-pervading Lord, jab kumbhak bharipur leenaa. then the unstruck sound current began to vibrate. ||3|| tah baajay anhad beenaa. ||3|| The Speaker has spoken, and proclaimed the Word of the Shabad. baktai bak sabad sunaa-i-aa. The hearer has heard, and enshrined it in the mind. suntai sun man basaa-i-aa. Chanting to the Creator, one crosses over. kar kartaa utras paaraN. Says Kabeer, this is the essence. kahai kabeeraa saaraN. The moon and the sun are both the embodiment of light. chand sooraj du-ay jot saroop. (I believe these are references to the two eyes. Chand/Moon left eye & Sooraj/Sun right eye) Within their light, is God, the incomparable. jotee antar barahm anoop. (This is hinting that between the light of of the eyes is God) O spiritual teacher, contemplate God. kar ray gi-aanee barahm beechaar. In this light is contained the expanse of the created universe. ||1||Pause|| jotee antar Dhari-aa pasaar. ||1|| rahaa-o. Gazing upon the diamond, I humbly salute this diamond. heeraa daykh heeray kara-o aadays. (Bhagat Kabir Ji internally sees a bright diamond like light which he mentally bows down to) Says Kabeer, the Immaculate Lord is indescribable. kahai kabeer niranjan alaykh. People of the world, remain awake and aware. Even though you are awake, you are being robbed, O Siblings of Destiny. dunee-aa husee-aar baydaar jaagat musee-at ha-o ray bhaa-ee. (Robbed of what? Precious Swas which we should be using to jap and absorb into his name. Instead we are being lead astray in worldly thoughts of hopes, wishes, desires and other negative actions) While the Vedas stand guard watching, the Messenger of Death carries you away. ||1||Pause|| nigam husee-aar pahroo-aa daykhat jam lay jaa-ee. ||1|| rahaa-o. He thinks that the bitter nimm fruit is a mango, and the mango is a bitter nimm. He imagines the ripe banana on the thorny bush. neemb bha-i-o aaNb aaNb bha-i-o neembaa kaylaa paakaa jhaar. He thinks that the ripe coconut hangs on the barren simmal tree; what a stupid, idiotic fool he is! ||1|| naalee-ayr fal saybar paakaa moorakh mugaDh gavaar. ||1|| The Lord is like sugar, spilled onto the sand; the elephant cannot pick it up. har bha-i-o khaaNd rayt meh bikhri-o hasteeN chuni-o na jaa-ee. Says Kabeer, give up your ancestry, social status and honor; be like the tiny ant - pick up and eat the sugar. ||2||3||12|| kahi kameer kul jaat paaNt taj cheetee ho-ay chun khaa-ee. ||2||3||12|| (Make your elephant mind so small like an ant by beating it with the shabad/gurmantar so it becomes still, stationary and thoughtless) The Word Of Naam Dayv Jee, Raamkalee, First House: banee naamday-o jee-o kee raamkalee ghar 1 One Universal Creator God. By The Grace Of The True Guru: ik-oNkaar satgur parsaad. The boy takes paper, cuts it and makes a kite, and flies it in the sky. aaneelay kaagad kaateelay goodee aakaas maDhay bharmee-alay. Talking with his friends, he still keeps his attention on the kite string. ||1|| panch janaa si-o baat bata-oo-aa cheet so doree raakhee-alay. ||1|| My mind has been pierced by the Name of the Lord, man raam naamaa bayDhee-alay. like the goldsmith, whose attention is held by his work. ||1||Pause|| jaisay kanik kalaa chit maaNdee-alay. ||1|| rahaa-o. The young girl in the city takes a pitcher, and fills it with water. aaneelay kumbh bharaa-eelay oodak raaj ku-aar purandree-ay. She laughs, and plays, and talks with her friends, but she keeps her attention focused on the pitcher of water. ||2|| hasat binod beechaar kartee hai cheet so gaagar raakhee-alay. ||2|| The cow is let loose, out of the mansion of the ten gates, to graze in the field. mandar ayk du-aar das jaa kay ga-oo charaavan chhaadee-alay. It grazes up to five miles away, but keeps its attention focused on its calf. ||3|| paaNch kos par ga-oo charaavat cheet so bachhraa raakhee-alay. ||3|| Says Naam Dayv, listen, O Trilochan: the child is laid down in the cradle. kahat naamday-o sunhu tilochan baalak paalan pa-udhee-alay. Its mother is at work, inside and outside, but she holds her child in her thoughts. ||4||1|| antar baahar kaaj birooDhee cheet so baarik raakhee-alay. ||4||1|| (All the lines above are of very high avasta when one can hear the anhad shabad whilst awake. That being carries on his day to day duties but keeps their dhyaan locked by listening to the internal anhad shabad) There are countless Vedas, Puraanas and Shaastras; I do not sing their songs and hymns. bayd puraan saastar aanantaa geet kabit na gaav-ogo. In the imperishable realm of the Formless Lord, I play the flute of the unstruck sound current. ||1|| akhand mandal nirankaar meh anhad bayn bajaav-ogo. ||1|| (The flute is one of the anhad sounds heard when one advances in meditation of naam simran) Becoming detached, I sing the Lord`s Praises. bairaagee raameh gaav-ogo. (He is so absorbed in listening to this sound/shabad that he has become detached from all other thoughts) Imbued with the unattached, unstruck Word of the Shabad, I shall go to the home of the Lord, who has no ancestors. ||1||Pause|| sabad ateet anaahad raataa aakul kai ghar jaa-ugo. ||1|| rahaa-o. (via being attached to this anhad shabad you enter the true home of the lord) Then, I shall no longer control the breath through the energy channels of the Ida, Pingala and Shushmanaa. irhaa pingulaa a-or sukhmanaa pa-unai banDh rahaa-ugo. (at this stage you go so deep inwards that possibly one does not even breath or is attached to the breath any longer. Mind has let go of the breath and attached itself to the Anhad Shabad instead) I look upon both the moon and the sun as the same, and I shall merge in the Light of God. ||2|| chand sooraj du-ay sam kar raakha-o barahm jot mil jaa-ugo. ||2|| (Again I believe he is saying he is focusing between the two eyes where he sees the brahm jot. Chand/Sooraj are also references for breathing through left and right pathways. Naam Dev ji can also be saying open both pathways at the same time i.e. sukhmana activation and also look in the centre of the two eyes to see the diamond like light. Like I posted earlier the agya chakra is the symbol of two over lapping eyes. The overlap is a circle which is where the brahm jot/light is found). I do not go to see sacred shrines of pilgrimage, or bathe in their waters; I do not bother any beings or creatures. tirath daykh na jal meh paisa-o jee-a jant na sataav-ogo. The Guru has shown me the sixty-eight places of pilgrimage within my own heart, where I now take my cleansing bath. ||3|| athsath tirath guroo dikhaa-ay ghat hee bheetar naHaa-ogo. ||3|| (Naam dev ji bathes at this spot in the shabad, not at external pilgrimage sights or follow anyone or anything else) I do not pay attention to anyone praising me, or calling me good and nice. panch sahaa-ee jan kee sobhaa bhalo bhalo na kahaav-ogo. Says Naam Dayv, my consciousness is imbued with the Lord; I am absorbed in the profound state of Samaadhi. ||4||2|| naamaa kahai chit har si-o raataa sunn samaaDh samaa-ugo. ||4||2|| (He doesn't give too hoots what people think of him because he has become so detached in the state of sunn samaadhi and absorbed only in the Lord) When there was no mother and no father, no karma and no human body, maa-ay na hotee baap na hotaa karam na hotee kaa-i-aa. when I was not and you were not, then who came from where? ||1|| ham nahee hotay tum nahee hotay kavan kahaaN tay aa-i-aa. ||1|| O Lord, no one belongs to anyone else. raam ko-ay na kis hee kayraa. We are like birds perched on a tree. ||1||Pause|| jaisay tarvar pankh basayraa. ||1|| rahaa-o. When there was no moon and no sun, then water and air were blended together. chand na hotaa soor na hotaa paanee pavan milaa-i-aa. When there were no Shaastras and no Vedas, then where did karma come from? ||2|| saasat na hotaa bayd na hotaa karam kahaaN tay aa-i-aa. ||2|| 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. khaychar bhoochar tulsee maalaa gur parsaadee paa-i-aa. (all the above stages will come naturally with abhyaas and the grace of waheguru. It does not mean they don't happen!) Naam Dayv prays, this is the supreme essence of reality; the True Guru has inspired this realization. naamaa paranvai param tat hai satgur ho-ay lakhaa-i-aa. I know BarinderSingh will not believe or agree but I have put all the cards I have on the table anyway. Whether he agrees or not is of no concern to me because his sharda is totally for Guru Maharaj and Shabad and I commend him for it. I just hope other readers don't have such black and white rigid views and walk on the path with a open mind. Who knows when we actually walk on this path we might actually experience the same. Just because they are not the norm and not everyone encounters them doesn't mean they don't exist. Only when you experience yourself then will you say yes, this is the ultimate truth. I pray that we can all experience some of these deep experiences which our Guru Maharaj mentions. Saiee Piaare Mail Jinhaan Miliaan Tera Naam Chitt Aawe. Grant us the company of those who may help keep Your Name fresh in our hearts. Coming back to the question original why we discouraged, I think boils down to those people make the executive decision for us and feel that if one were to become too detached like above, one could fail to fulfill one's gristi obligations to the family. Most mahapursh believe that one carries their bhagti to the next life and hopefully next life you will be given a life of a bhiragi who doesn't have those obligations. I personally disagree with that if that is the reason, because Guru ji clearly says to all, Gobind Milen Ki Eho Teri Bariyaa. To some extent we are also at their mercy because Guru Ji also writes: In the Word of the Guru`s Bani is the wealth of the unstruck sound current. anhad banee poonjee. The lock to the Anhand Bani The Saints hold the key to it in their hands. santan hath raakhee koonjee. They sit there, in the cave of deep Samaadhi; sunn samaaDh gufaa tah aasan. the unique, perfect Lord God dwells there. kayval barahm pooran tah baasan. God holds conversations with His devotees. bhagat sang parabh gosat karat.
  14. What Bhai Gurdas ji is talking about is very advanced and only a person who has achieved what is written can correctly explain what it all means. This is my feeble attempt at trying to make sense of what is written from my limited knowledge. charan kamal makara(n)dh ras hoe bhavar lai vaas lubhaavai|| Like the black bee they surrender at the lotus feet of Guru and enjoy the sap and remain happy. Analogy of surrendering the mind before the lotus feet of the Guru. eirraa pi(n)gulaa sukhamanaa la(n)gh thribaenee nij ghar aavai|| They go beyond the triveni of ira, pingala and sukhamanaa and stabilize in their own self. They pass the triveni (aka 3rd eye) of ida, pingala and sukhmana to reach nij ghar also known as dassam duar. Like I stated in my earlier posts you bathe at triveni, not stay seated there permanently. Eventually one will rise above it with the aid of the Anhad Shabads and Naad. When one has a bath he doesn't stay sitting in the bath forever, eventually you get out and move on. Similarly before one enters the court of the lord one bathes at this point in the Shabad. saahi saahi man pavan liv soha(n) ha(n)saa japai japaavai|| They through the flame of breath, mind and the life force, recite and make others recite the soham and hans recitations (jap). With each and every breath (inhale/exhale) they get their mind/surti to merge into the breath by having it jap the soham - hansaa mantra. This is a very old school mantra to thread the mind smoothly into the breath. (Soooo on inhale, haaam on exhale) The mantra is also designated as Hamsa, Hansa, Sohum, So Ham, or So Hum. The Soham mantra is also called the Hamsa mantra. Hamsa (or hansa) poses the question, Who am I? Soham provides the answer, I am that. Lets be clear here I am no way suggesting people drop the Waheguru mantra in place of Soham. Similarly the Waheguru mantar can be used instead of Soham. acharaj roop anoop liv ga(n)dhh suga(n)dhh avaes machaavai|| The form of surati is wonderfully fragrant and enrapturing. You will experience incomparable sights and fragrances as the mind, mantra and breath are tied together sukhasaagar charanaarabi(n)dh sukh sa(n)patt vich sehaj samaavai|| The Gurmukhs calmly absorb in the pleasure-ocean of the Guru feet. They merge into a state of sehaj which is the pleasure-ocean of the Guru's feet. guramukh sukhafal piram ras dhaeh bidhaeh param padh paavai|| When they in the form of pleasure-fruit obtain the supreme joy, they go beyond the bondages of body and bodylessness and attain the highest station. With the Mind focused towards the Guru it rises above the attachments of the body. saadhhasa(n)gath mil alakh lakhaavai Such Gurmukhs have the glimpse of that invisible Lord in the Holy Congregation. Once he realises that Waheguru is within himself, then it is only right that Waheguru is everywhere and in every being. Hence where ever he looks he sees Waheguru. Das has probably made countless mistakes here and does ardas that Waheguru himself show the correct way via direct experience. Bhul Chuk Maaf
  15. I'm actually surprised to read by Bhai Gurdas ji advocating the use of soham hansa mantra instead of Waheguru. saahi saahi man pavan liv soha(n) ha(n)saa japai japaavai|| They through the flame of breath, mind and the life force, recite and make others recite the soham and hans recitations (jap).
  16. Veer ji, I cannot argue with you over interpretations. We both agree that you have to focus on the shabad which is great! My view is that when you do hear anhad sounds internally at that time you concentrate your dhyaan by listening to the sounds at the trikuti position. I.e bathing at that point. This is no small feat to achieve so we are debating stuff that maybe well beyond our capabilities which is a time wasting exercise. Like the last line of your post the anhad shabad will take you above the trikuti. I will finally say I do wish you well in your spiritual journey and I hope which ever path you take it gets you to Waheguru's abode. Follow the "Shabad" and you can't go wrong. God bless.
  17. Dhan ho Sikho if you can manage or even trying to do naam abhyaas for such period of time. It is very common for seekers to get initially excited and do hours of naam abhyaas. But then to sustain that level becomes a challenge. A common approach suggested by mahapursh is to gradually work your way up, starting at 5 mins a day and making it regular practice. Then over time gradually increase that amount. If you say I'm going straight for 2 hours then it becomes very challenging like your experiencing. I too suffer from peaks of motivation but keeping it at that level proves very difficult. A couple of suggestions that might prove helpful to you. Spend some of your time reading gurbani. Maybe just a few pages/Angs a day. The more you read the more pyaar you will develop. Guru ji will continuously remind you to make effort in the battle with the mind. You will read some pangtis that will strike deep within you. They will inspire you so much. Stop at that time and do naam abhyaas with complete focus, love and determination. Savour that moment. When you sit down to do simran think of it as if going in to Battle. Start your jaap and listen to it. The opposition which we can call the 5 vices/doots or mind if you really want to keep it simple will try and stop you by bombarding you with thoughts or negative vibes. Every time one of those strikes you, this means you have been hit by the opposition. Every time you can hear the word waheguru without a thought you are striking them. To progress spiritually you need to win this battle. The more you win the more you will enjoy. There will be times when they will win, and there will be times when you put up a good fight. I think it was Guru Ram Das ji who used this technique. There is a shabad that enacts this very battle. You win over your mind you won the game. Learn to die in the shabad. Even if it is only for 30 second bursts, before a thought hits you. Don't stress, just take it as a good shot by the opposition and start the fight again. Good luck.
  18. BarinderSingh ji you are quite correct about keeping focus on the shabad but to dismiss reference points like trikuti as explained in gurbani I'm sorry to say is your own opinion. It is a well known fact in the inward spiritual marg that the union of 3 rivers is referring to space between the eyes. If you choose not to want to believe this point then that's entirely your choice dear brother. Example given below: I would be most interested in your interpretation of what or where Guru ji was referring to in the pangti below. ang 974 The energy channels of the Ida, Pingala and Sukhmana: these three dwell in one place. irhaa pingulaa a-or sukhmanaa teen baseh ik thaa-ee. This is the true place of confluence of the three sacred rivers: this is where my mind takes its cleansing bath. baynee sangam tah piraag man majan karay tithaa-ee. O Saints, the Immaculate Lord dwells there; santahu tahaa niranjan raam hai. how rare are those who go to the Guru, and understand this. gur gam cheenai birlaa ko-ay. The all-pervading immaculate Lord is there. Pause tahaaN niranjan rama-ee-aa ho-ay. Rahaa-o What is the insignia of the Divine Lord`s dwelling? dayv sathaanai ki-aa neesaanee. The unstruck sound current of the Shabad vibrates there. tah baajay sabad anaahad banee.
  19. Simran345, who are we morraks to tell you what is right and what is wrong. There are countless techniques out there on how to meditate and the one you describe is one of them. if it works for you then who are we to stop you.
  20. Exactly the point. If your going to sit there with eyes closed but your mind is engrossed in flights of thought it's not pure bhagti because your mind is not present. First learn to still the mind and make it listen to the shabad before you work on dhyaan techniques.
  21. Reading and studying, one becomes confused, and suffers punishment. parh parh bhooleh chotaa khaahi. By great cleverness, one is consigned to coming and going in reincarnation. bahut si-aanap aavahi jaahi. One who chants the Naam, the Name of the Lord, and eats the food of the Fear of God naam japai bha-o bhojan khaa-ay. becomes Gurmukh, the Lord`s servant, and remains absorbed in the Lord. gurmukh sayvak rahay samaa-ay. Source : Sri Guru Granth Sahib ji, Waaho! Waaho! The Lord Himself causes us to praise Him, through the True Word of the Guru`s Shabad. vaahu vaahu aap akhaa-idaa gur sabdee sach so-ay. Waaho! Waaho! is His Eulogy and Praise; how rare are the Gurmukhs who understand this. vaahu vaahu sifat salaah hai gurmukh boojhai ko-ay. Waaho! Waaho! is the True Word of His Bani, by which we meet our True Lord. vaahu vaahu banee sach hai sach milaavaa ho-ay. O Nanak, chanting Waaho! Waaho! God is attained; by His Grace, He is obtained. naanak vaahu vaahu karti-aa parabh paa-i-aa karam paraapat ho-ay. Chanting Waaho! Waaho! the tongue is adorned with the Word of the Shabad. vaahu vaahu kartee rasnaa sabad suhaa-ee. Through the Perfect Shabad, one comes to meet God. poorai sabad parabh mili-aa aa-ee. How very fortunate are those, who with their mouths, chant Waaho! Waaho! vadbhaagee-aa vaahu vaahu muhhu kadhaa-ee. How beautiful are those persons who chant Waaho! Waaho! ; people come to venerate them. vaahu vaahu karahi say-ee jan sohnay tinH ka-o parjaa poojan aa-ee. Waaho! Waaho! is obtained by His Grace; O Nanak, honor is obtained at the Gate of the True Lord. vaahu vaahu karam paraapat hovai naanak dar sachai sobhaa paa-ee. Within the fortress of body, are the hard and rigid doors of falsehood, deception and pride. bajar kapaat kaa-i-aa garhH bheetar koorh kusat abhimaanee. Deluded by doubt, the blind and ignorant self-willed manmukhs cannot see them. bharam bhoolay nadar na aavnee manmukh anDh agi-aanee. They cannot be found by any efforts; wearing their religious robes, the wearers have grown weary of trying. upaa-ay kitai na labhnee kar bhaykh thakay bhaykhvaanee. The doors are opened only by the Word of the Guru`s Shabad, and then, one chants the Name of the Lord. gur sabdee kholaa-ee-aniH har naam japaanee. The Dear Lord is the Tree of Ambrosial Nectar; those who drink in this Nectar are satisfied. har jee-o amrit birakh hai jin pee-aa tay tariptaanee. Chanting Waaho! Waaho! the night of one`s life passes in peace. vaahu vaahu karti-aa rain sukh vihaa-ay. Chanting Waaho! Waaho! I am in eternal bliss, O my mother! vaahu vaahu karti-aa sadaa anand hovai mayree maa-ay. Chanting Waaho Waaho, I have fallen in love with the Lord. vaahu vaahu karti-aa har si-o liv laa-ay. Waaho! Waaho! Through the karma of good deeds, I chant it, and inspire others to chant it as well. vaahu vaahu karmee bolai bolaa-ay. Chanting Waaho! Waaho!, one obtains honor. vaahu vaahu karti-aa sobhaa paa-ay. O Nanak, Waaho! Waaho! is the Will of the True Lord. naanak vaahu vaahu sat rajaa-ay. Waaho! Waaho! is the Bani of the True Word. Searching, the Gurmukhs have found it. vaahu vaahu banee sach hai gurmukh laDhee bhaal. Waaho! Waaho! They chant the Word of the Shabad. Waaho! Waaho they chant with their mind/heart. vaahu vaahu sabday uchrai vaahu vaahu hirdai naal. O Nanak, very fortunate are those who reflect upon the Lord, Har, Har, within their hearts. say vadbhaagee naankaa har har ridai samaal.
  22. There are a number of views out there on where you should keep your dhyaan. Some people advise on focusing on the point between eyebrows, some say above the eyebrows but still in the center. Some will tell you not focus on these points until you can hear the anhad shabad resonating at this location. If you have not done extensive naam jaap and made your mind still i.e thoughtless then its pointless because you could start having visions/hallucinations which is not our path. From what I have heard it can be very difficult to come out of this stage because it becomes very enticing. From what I have learned most abhyaasis will say put your dhyaan on the agya chakra which is said to be between the eyebrows or higher. This involves straining the eyes which is very uncomfortable. If you look at the symbol of the agya chakra it is actually two eyes overlapping to form a circle in the center. That circle represents the bindu or mustard seed which is eventually seen with the inner eye if you look straight between the eyes not up. This location is known as the confluence or ida, pingula and sukhmana. Once you can hear the anhad sound at this point or you can see the light between the eyes then you transcend the Trikuti using this sound or light. This will automatically take your mind upwards, it is not done with straining the eyes. Easiest method in my opinion is first learn to still the mind by putting your dhyaan in front of your mouth where you listen to the jaap as it comes out of the mouth. Learn to do this so the mind doesn't take flights of thought. It listens with full attention to what is coming out of your mouth. Once you can hear every single recitation including the pauses between words for a while then slowly slowly lower the volume, but keep the mind focused on the shabad by carefully listening to the soft whisper. At this stage you will be able to do saas-saas simran i.e. Wahe on Inhale and Guru on Exhale. Once you have even mastered this and your mind doesn't take flights of thoughts then you take your jaap to internal mental jaap. You make your mind listen to your inner voice. As you do more and more jaap without thoughts and your mind becomes still you might begin to hear internal sounds of instruments. Your mouth might become sweet amongst other experiences. Hope that helps ji. I'm sure more experienced people will also give you their opinion.
  23. From all the footage I have seen the police did not enter the darbar sahib, they were standing outside. Even the sangat is sitting outside the darbar facing it most likely because the top floor darbar was closed. Reading between the lines here, but from the videos it looks like the sangat were protesting they will hold the santiya class there whether the management agree or not. In that circumstance it would appear the police were called.
  24. I know this gurdwara well. Whilst the sangat were on to a good thing by wanting to do their own santiya class, they should have consulted and had prior agreement from the gurdwara management. We all know you can't just walk into a gurdwara because it has an empty hall and start using it for your own purposes, even if it for a good cause. If there wasn't a overseeing management structure in place there would be chaos in the running of gurdware and everyone would be helping themselves to the facilities. Videos relating to incident have gone viral on facebook within the Sikh community locally. Personally I think it is being blown well out of proportion. Rather than addressing the core issue the group were facing i.e. not having a place to do their santiya class they are now more interested in defaming the gurdwara by showing videos of police wearing shoes outside the darbar hall and sachkhand. Yes the general sangat are supposed to leave their shoes downstairs but I guess in the case of the police an exception was made by the management.
  25. Ang 663 The Divine Light is within everyone; You are that Light. sabh meh jot jot hai so-ay. Yours is that Light which shines within everyone. tis kai chaanan sabh meh chaanan ho-ay. By the Guru`s Teachings, this Divine Light is revealed. gur saakhee jot pargat ho-ay.
×
×
  • Create New...

Important Information

Terms of Use