What Do Sangat This Of This ... Waheguru Dance :S ?

[tj.singh]

What do sangat think of this video:

First thing that comes to mind is whether this is downright beadbi or whether it is a different take on spirituality by innocent people trying to find peace?

[Guest Smile]

Nothing seems to amaze me these days, what could possibly get more wierd?

Maybe she remixing it a bit with her old school church days.

One could argue tho, what are they doing wrong? Thats their way of praising the Lord like some people

like to shake their head and body and scream like crazy.

I'm nor for or against the way their doing it. I don't know what to make of it really.

Yes it's different to how most of us do simran.

When I first watched it I will be honest, I did think what on earth,

why are apnay getting gorafied?

But then I thought well I hardly do AmritVela. So who am I to judge?

Only those tru gusikhs that are very solid in their rehat, only they can make a comment on that?

I wonder what puratan gursikhs would make of that.

[dalsingh101]

I think it is innocent and an expression of their faith. I think they are feeling elated and expressing it in their movements. From what I can see and hear, it does seem to be a positive, wholesome environment

Now if they were jumping about grinding on each other, it would be a different matter. I see nothing wrong but I'm sure we'll have some hardcore brothers and sisters who feel very differently posting very soon!

I for one am glad that nonPanjabis get to experience some Sikh vibes. I hope it touches them enough to look into bani and Sikhi and that it helps them have a better life.

[KhalistaniGunMan]

Doesnt Gurbani say dancing for spritual purposes is pointless....just as hindu women dance infront of their Stone Idols during puja?....

[PAL 07]

there used to be an Udasi saint that lived outside my village in Punjab, India - once he said to me that however one can sing the praises of God, you should not stop them, singing the praises of God in the dark age. but i agree with khalistanigunman - one the one hand we've got the so called orthodox sikhs killing sikhism, SGPC etc and then you've got the likes of these hippies

[Beginner]

Well, they're not baptised Sikhs, so they may not even follow and obey Gurbani as an Amritdhari would, but that being said, we're instructed to chant Waheguru no matter where we are, whether we are playing, eating, sleeping, working, or actively moving. These people are chanting Waheguru as they dance, so I think it's fine, as long as they're not singing Gurbani.on a side not, Snatam Kaur does produce some good audio. It's on youtube.

[dalsingh101]

ਮਾਝ ਮਹਲਾ ੩ ॥

Maajh, Third Mehl:

ਗੁਰਮੁਖਿ ਮਿਲੈ ਮਿਲਾਏ ਆਪੇ ॥

The Gurmukhs meet the Lord, and inspire others to meet Him as well.

ਕਾਲੁ ਨ ਜੋਹੈ ਦੁਖੁ ਨ ਸੰਤਾਪੇ ॥

Death does not see them, and pain does not afflict them.

ਹਉਮੈ ਮਾਰਿ ਬੰਧਨ ਸਭ ਤੋੜੈ ਗੁਰਮੁਖਿ ਸਬਦਿ ਸੁਹਾਵਣਿਆ ॥੧॥

Subduing egotism, they break all their bonds; as Gurmukh, they are adorned with the Word of the Shabad. ||1||

ਹਉ ਵਾਰੀ ਜੀਉ ਵਾਰੀ ਹਰਿ ਹਰਿ ਨਾਮਿ ਸੁਹਾਵਣਿਆ ॥

I am a sacrifice, my soul is a sacrifice, to those who look beautiful in the Name of the Lord, Har, Har.

ਗੁਰਮੁਖਿ ਗਾਵੈ ਗੁਰਮੁਖਿ ਨਾਚੈ ਹਰਿ ਸੇਤੀ ਚਿਤੁ ਲਾਵਣਿਆ ॥੧॥ ਰਹਾਉ ॥

The Gurmukhs sing, the Gurmukhs dance, and focus their consciousness on the Lord. ||1||Pause||

[Only five]

The word dance comes in Gurbani and now it's being associated to the dance of the body......lol

Here this is a very interesting read: http://forums.waheguroo.com/index.php?/topic/35829-guru-sahib-is-telling-us-to-do-bhangra/page__p__200964__hl__dancing__fromsearch__1#entry200964

This articles lists Gurbani relating to dancing and singing which are activities where many preconceived prejudices and views exist in the Sikh and Punjabi community. Singing and dancing are traditions of Punjab which have been in existence for many thousands of years. These traditions are not encouraged and supported by Sikhi and Gurbani. Many provide Gurbani quotes that make reference to dancing and claim that dancing is accetable provided that it is used as a positive, communal and constructive function for unity and celebration of society. They also claim that dancing has negative outcomes when used to escalate ones ego or pride; or for self-excitation; or for sensual gratification, these same activities are condemned by the Guru. However, such analysis of Gurbani is superficial at best and avoids the deeper connotations of the Guru's Word, which is limitless in its depth.

The Guru tells us:

ਹਉ ਵਾਰੀ ਜੀਉ ਵਾਰੀ ਹਰਿ ਹਰਿ ਨਾਮਿ ਸੁਹਾਵਣਿਆ ॥ ਗੁਰਮੁਖਿ ਗਾਵੈ ਗੁਰਮੁਖਿ ਨਾਚੈ ਹਰਿ ਸੇਤੀ ਚਿਤੁ ਲਾਵਣਿਆ ॥੧॥ ਰਹਾਉ ॥

हउ वारी जीउ वारी हरि हरि नामि सुहावणिआ ॥ गुरमुखि गावै गुरमुखि नाचै हरि सेती चितु लावणिआ ॥१॥ रहाउ ॥

Ha­o vārī jī­o vārī har har nām suhāvaṇi­ā. Gurmukẖ gāvai gurmukẖ nācẖai har sėṯī cẖiṯ lāvaṇi­ā. ॥1॥ rahā­o.

I am a sacrifice, my soul is a sacrifice, to those who look beautiful in the Name of the Lord, Har, Har.

The Gurmukhs sing , the Gurmukhs dance, and focus their consciousness on the Lord. ((1)(Pause))

(SGGS p124)

The first question that must arise when the above verse is mentioned is whether there is a single historical text that supports the Gurus or the Sikhs ever dancing? No references can be found of the Gurus or their Sikhs ever engaging or being encouraged to dance. But further study of more Gurbani will clear up what the "dancing" being referred to is. Ask yourself, can you see Guru Nanak Dev Sahib or Guru Gobind Singh Ji, or the Punj Pyare dancing? If not, then why would the student (Sikh) engage in activities that the teacher (Guru) would not? The teacher sets the example for the student, and the perfect student is the very image of the teacher.

ਗੁਰਮੁਖਿ ਨਿਰਤਿ ਹਰਿ ਲਾਗੈ ਭਾਉ ॥ ਪੂਰੇ ਤਾਲ ਵਿਚਹੁ ਆਪੁ ਗਵਾਇ ॥

Gurmukẖ niraṯ har lāgai bẖā­o. Pūrė ṯāl vicẖahu āp gavā­ė.

The Gurmukh's dance is to embrace love for the Lord;

to the beat of the drum, he sheds his ego from within.

(SGGS p364)

Do Bhangra/Giddha/Hip Hop/R&B/Bollywood songs and the accompanying dance allow one to embrace the Lord? Is the dance being mentioned that of the worldly or spiritual? Have there been references made in Sikh history, or any other history for that matter, that proclaim that the ego has been shed through dancing? Or is the dance being referenced in this verse of another nature?

ਵਾਜਾ ਮਤਿ ਪਖਾਵਜੁ ਭਾਉ ॥ ਹੋਇ ਅਨੰਦੁ ਸਦਾ ਮਨਿ ਚਾਉ ॥

ਏਹਾ ਭਗਤਿ ਏਹੋ ਤਪ ਤਾਉ ॥ ਇਤੁ ਰੰਗਿ ਨਾਚਹੁ ਰਖਿ ਰਖਿ ਪਾਉ ॥੧॥

ਪੂਰੇ ਤਾਲ ਜਾਣੈ ਸਾਲਾਹ ॥ ਹੋਰੁ ਨਚਣਾ ਖੁਸੀਆ ਮਨ ਮਾਹ ॥੧॥ ਰਹਾਉ ॥

vājā maṯ pakẖāvaj bẖā­o. Ho­ė anand saḏā man cẖā­o.

Ėhā bẖagaṯ ėho ṯap ṯā­o. Iṯ rang nācẖahu rakẖ rakẖ pā­o. ॥1॥

Pūrė ṯāl jāṇai sālāh. Hor nacẖṇā kẖusī­ā man māh. ॥1॥ rahā­o.

Make your intellect your instrument, and love your tambourine; thus bliss and lasting pleasure shall be produced in your mind.

This is devotional worship, and this is the practice of penance. So dance in this love, and keep the beat with your feet. ॥1॥

Know that the perfect beat is the Praise of the Lord; other dances produce only temporary pleasure in the mind. ॥1॥Pause॥

(SGGS p350)

Again, the above questions must be asked. If dancing from this verse is taken literally to mean the worldly act of dancing, who has played the instrument of intellect, the tambourine of love? Analogies, metaphors and similies are aplenty in Gurbani, that associate worldly activies to the reader to allow for a spiritual awakening through explanation in simple terms. Are such things to be taken literally? If so, then one must also be able to fulfill the conditions set in Gurbani. The above verse for instance, states that dancing would impart bliss and lasting pleasure. Have the worldly dancers achieved this?

ਗੁਰਮੁਖਿ ਨਿਰਤਿ ਹਰਿ ਲਾਗੈ ਭਾਉ ॥ ਪੂਰੇ ਤਾਲ ਵਿਚਹੁ ਆਪੁ ਗਵਾਇ ॥ .....

ਗੁਰਮੁਖਿ ਭਗਤਿ ਜੁਗਤਿ ਸਚੁ ਸੋਇ ॥ ਪਾਖੰਡਿ ਭਗਤਿ ਨਿਰਤਿ ਦੁਖੁ ਹੋਇ ॥੩॥

Gurmukẖ niraṯ har lāgai bẖā­o. Pūrė ṯāl vicẖahu āp gavā­ė....

Gurmukẖ bẖagaṯ jugaṯ sacẖ so­ė. Pakẖand bẖagaṯ niraṯ ḏukẖ ho­ė. ॥3॥

The Gurmukh's dance is to embrace love for the Lord; to the beat of the drum, he sheds his ego from within.....

For the Gurmukh, loving devotional worship is the way to the True Lord. But the dances and the worship of the hypocrites bring only pain. ॥3॥

(SGGS p364)

This verse is in the similar vein of the above verse, where the "dance" mentioned is actually to develop unrelenting love for the Almighty. Devotional worship, in which one develops love, longing and a deep desire to meet the Almighty is the dance being alluded to in the verses. One must again query whether Bhangra or Giddha or Salsa dancing impart such high spiritual states.

ਤੇਰਾ ਜਨੁ ਨਿਰਤਿ ਕਰੇ ਗੁਨ ਗਾਵੈ ॥ ਰਬਾਬੁ ਪਖਾਵਜ ਤਾਲ ਘੁੰਘਰੂ ਅਨਹਦ ਸਬਦੁ ਵਜਾਵੈ ॥੧॥ ਰਹਾਉ ॥

Ŧėrā jan niraṯ karė gun gāvai. Rabāb pakẖāvaj ṯāl gẖungẖrū anhaḏ sabaḏ vajāvai. ॥1॥ rahā­o.

Your humble servant dances and sings Your Glorious Praises.

He plays upon the guitar, tambourine and cymbals, and the unstruck sound current of the Shabad resounds. ॥1॥Pause॥

(SGGS p381)

Is the Anhad Shabad - the unstruck sound current struck during worldly dancing? Have the dancers of the worldly heard it? Guru Sahib provides the inherent proof of this being an analogy within the very verse.

ਖੰਡ ਬ੍ਰਹਮੰਡ ਤ੍ਰੈ ਗੁਣ ਨਾਚੇ ਜਿਨ ਲਾਗੀ ਹਰਿ ਲਿਵ ਤੁਮਾਰੀ ॥ ਜੀਅ ਜੰਤ ਸਭੇ ਹੀ ਨਾਚੇ ਨਾਚਹਿ ਖਾਣੀ ਚਾਰੀ ॥੫॥

Kẖand barahmand ṯarai guṇ nācẖė jin lāgī har liv ṯumārī. Jī­a janṯ sabẖė hī nācẖė nācẖeh kẖāṇī cẖārī. ॥5॥

The planets and solar systems dance in the three qualities, as do those who bear love for You, Lord.

The beings and creatures all dance, and the four sources of creation dance. ॥5॥

(SGGS p506)

Is the "dance" being referred to here a worldly dance, or that of the entire play of the world being acted out on the universe-stage? "dancing" here is referring to the constant happenings of the universe. The very being, the existence of the world, is "dancing" to the Almighty's Will. There is no justification being provided to engage in worldly dancing.

ਪੂਰੇ ਤਾਲ ਨਿਹਾਲੇ ਸਾਸ ॥ ਵਾ ਕੇ ਗਲੇ ਜਮ ਕਾ ਹੈ ਫਾਸ ॥੩॥

Pūrė ṯāl nihālė sās. vā kė galė jam kā hai fās. ॥3॥

She dances to the beat, exciting the breath of those who watch her.

But the noose of the Messenger of Death is around her neck. ॥3॥

(SGGS p1165)

This verse actually tells of how people are deluded in the worldly stage, with dancing being given as a means for a woman to entice onlookers, and will one day perish to the ultimate reality of Death. Guru Sahib is actually telling the reader to awaken from their slumber of the 5 vices and to realize that Death is ever close.

ਨਾਨਕ ਸਤਿਗੁਰਿ ਭੇਟਿਐ ਪੂਰੀ ਹੋਵੈ ਜੁਗਤਿ ॥ ਹਸੰਦਿਆ ਖੇਲੰਦਿਆ ਪੈਨੰਦਿਆ ਖਾਵੰਦਿਆ ਵਿਚੇ ਹੋਵੈ ਮੁਕਤਿ ॥੨॥

Nānak saṯgur bẖeti▫ai pūrī hovai jugaṯ. Hasanḏi▫ā kẖelanḏi▫ā painanḏi▫ā kẖāvanḏi▫ā vicẖe hovai mukaṯ. ॥2॥

O Nanak, meeting the True Guru, one comes to know the Perfect Way.

While laughing, playing, dressing and eating, he is liberated. ॥2॥

(SGGS p522)

Indeed, Guru Sahib's path never encouraged the recluse lifestyle. The gristi (householder) lifestyle was encouraged and accepted. The activities described in the above verse are a testament to that, where Guru Sahis is preaching to the reader that the Gursikh will be able to attain liberation while engaged being a part of it, not only as a tyagi (he/she who has abandoned the world). A Sikh must embody the concept of tyagi of tyag - one who has no attachments in the world and yet is able to participate in it. As a lotus that sits on the world ocean, the Sikh is rooted in the world, and yet above it (mentally and spiritually one with the Almighty).

Therefore, Gurbani has not given Sikhs a green light to dance their lives away. Even if a very liberal view of dancing was to be accepted, one must always remember that any activity that a Sikh undertakes is to be in constant meditation of the Almighty and to reach ever closer to that One-Supreme. All other activities are useless per Gurbani.

_________

{{fa|327}}

{{p|File:Bhangra by the 3 Singhs.jpg|Bhangra by the 3 Singhs and Singhnia - Would the Gurus Approve?}}

{{Message of Gurbani}}

This articles lists [[Gurbani]] relating to dancing and singing which are activities where many preconceived prejudices and views exist in the [[sikh]] and [[Punjabi]] community. Singing and dancing are traditions of [[Punjab]] which have been in existence for many thousands of years. These traditions are not encouraged and supported by [[sikhi]] and [[Gurbani]]. Many provide Gurbani quotes that make reference to dancing and claim that dancing is accetable provided that it is used as a positive, communal and constructive function for unity and celebration of society. They also claim that dancing has negative outcomes when used to escalate ones ego or pride; or for self-excitation; or for sensual gratification, these same activities are condemned by the Guru. However, such analysis of Gurbani is superficial at best and avoids the deeper connotations of the Guru's Word, which is limitless in its depth.

The Guru tells us:

{{tuk|124|5089|ਹਉ ਵਾਰੀ ਜੀਉ ਵਾਰੀ ਹਰਿ ਹਰਿ ਨਾਮਿ ਸੁਹਾਵਣਿਆ ॥ ਗੁਰਮੁਖਿ ਗਾਵੈ ਗੁਰਮੁਖਿ ਨਾਚੈ ਹਰਿ ਸੇਤੀ ਚਿਤੁ ਲਾਵਣਿਆ ॥੧॥ ਰਹਾਉ ॥ <br>

हउ वारी जीउ वारी हरि हरि नामि सुहावणिआ ॥ गुरमुखि गावै गुरमुखि नाचै हरि सेती चितु लावणिआ ॥१॥ रहाउ ॥

|Ha­o vārī jī­o vārī har har nām suhāvaṇi­ā. Gurmukẖ gāvai gurmukẖ nācẖai har sėṯī cẖiṯ lāvaṇi­ā. ॥1॥ rahā­o.

|I am a sacrifice, my soul is a sacrifice, to those who look beautiful in the Name of the Lord, Har, Har.<br>

'''The Gurmukhs <u>sing</u> , the Gurmukhs <u>dance</u>''', and focus their consciousness on the Lord. ((1)(Pause))}}

The first question that must arise when the above verse is mentioned is whether there is a single historical text that supports the Gurus or the Sikhs ever dancing? No references can be found of the Gurus or their Sikhs ever engaging or being encouraged to dance. But further study of more Gurbani will clear up what the "dancing" being referred to is. Ask yourself, can you see Guru Nanak Dev Sahib or Guru Gobind Singh Ji, or the Punj Pyare dancing? If not, then why would the student (Sikh) engage in activities that the teacher (Guru) would not? The teacher sets the example for the student, and the perfect student is the very image of the teacher.

{{tuk|364|16734|ਗੁਰਮੁਖਿ ਨਿਰਤਿ ਹਰਿ ਲਾਗੈ ਭਾਉ ॥ ਪੂਰੇ ਤਾਲ ਵਿਚਹੁ ਆਪੁ ਗਵਾਇ ॥

|Gurmukẖ niraṯ har lāgai bẖā­o. Pūrė ṯāl vicẖahu āp gavā­ė.

|The Gurmukh's dance is to embrace love for the Lord;

to the beat of the drum, he sheds his ego from within.}}

Do Bhangra/Giddha/Hip Hop/R&B/Bollywood songs and the accompanying dance allow one to embrace the Lord? Is the dance being mentioned that of the worldly or spiritual? Have there been references made in Sikh history, or any other history for that matter, that proclaim that the ego has been shed through dancing? Or is the dance being referenced in this verse of another nature?

{{tuk|350|16032|ਵਾਜਾ ਮਤਿ ਪਖਾਵਜੁ ਭਾਉ ॥ ਹੋਇ ਅਨੰਦੁ ਸਦਾ ਮਨਿ ਚਾਉ ॥ <br>

ਏਹਾ ਭਗਤਿ ਏਹੋ ਤਪ ਤਾਉ ॥ ਇਤੁ ਰੰਗਿ ਨਾਚਹੁ ਰਖਿ ਰਖਿ ਪਾਉ ॥੧॥ <br>

ਪੂਰੇ ਤਾਲ ਜਾਣੈ ਸਾਲਾਹ ॥ ਹੋਰੁ ਨਚਣਾ ਖੁਸੀਆ ਮਨ ਮਾਹ ॥੧॥ ਰਹਾਉ ॥

|vājā maṯ pakẖāvaj bẖā­o. Ho­ė anand saḏā man cẖā­o. <br>

Ėhā bẖagaṯ ėho ṯap ṯā­o. Iṯ rang nācẖahu rakẖ rakẖ pā­o. ॥1॥ <br>

Pūrė ṯāl jāṇai sālāh. Hor nacẖṇā kẖusī­ā man māh. ॥1॥ rahā­o.

|Make your intellect your instrument, and love your tambourine; thus bliss and lasting pleasure shall be produced in your mind. <br>

This is devotional worship, and this is the practice of penance. So dance in this love, and keep the beat with your feet. ॥1॥ <br>

Know that the perfect beat is the Praise of the Lord; other dances produce only temporary pleasure in the mind. ॥1॥Pause॥ }}

Again, the above questions must be asked. If dancing from this verse is taken literally to mean the worldly act of dancing, who has played the instrument of intellect, the tambourine of love? Analogies, metaphors and similies are aplenty in Gurbani, that associate worldly activies to the reader to allow for a spiritual awakening through explanation in simple terms. Are such things to be taken literally? If so, then one must also be able to fulfill the conditions set in Gurbani. The above verse for instance, states that dancing would impart bliss and lasting pleasure. Have the worldly dancers achieved this?

{{tuk|364|16740|ਗੁਰਮੁਖਿ ਨਿਰਤਿ ਹਰਿ ਲਾਗੈ ਭਾਉ ॥ ਪੂਰੇ ਤਾਲ ਵਿਚਹੁ ਆਪੁ ਗਵਾਇ ॥ .....<br>ਗੁਰਮੁਖਿ ਭਗਤਿ ਜੁਗਤਿ ਸਚੁ ਸੋਇ ॥ ਪਾਖੰਡਿ ਭਗਤਿ ਨਿਰਤਿ ਦੁਖੁ ਹੋਇ ॥੩॥

|Gurmukẖ niraṯ har lāgai bẖā­o. Pūrė ṯāl vicẖahu āp gavā­ė....<br>Gurmukẖ bẖagaṯ jugaṯ sacẖ so­ė. Pakẖand bẖagaṯ niraṯ ḏukẖ ho­ė. ॥3॥

|The Gurmukh's dance is to embrace love for the Lord; to the beat of the drum, he sheds his ego from within.....<br>For the Gurmukh, loving devotional worship is the way to the True Lord. But the dances and the worship of the hypocrites bring only pain. ॥3॥ }}

This verse is in the similar vein of the above verse, where the "dance" mentioned is actually to develop unrelenting love for the Almighty. Devotional worship, in which one develops love, longing and a deep desire to meet the Almighty is the dance being alluded to in the verses. One must again query whether Bhangra or Giddha or Salsa dancing impart such high spiritual states.

{{tuk|381|17494|ਤੇਰਾ ਜਨੁ ਨਿਰਤਿ ਕਰੇ ਗੁਨ ਗਾਵੈ ॥ ਰਬਾਬੁ ਪਖਾਵਜ ਤਾਲ ਘੁੰਘਰੂ ਅਨਹਦ ਸਬਦੁ ਵਜਾਵੈ ॥੧॥ ਰਹਾਉ ॥

|Ŧėrā jan niraṯ karė gun gāvai. Rabāb pakẖāvaj ṯāl gẖungẖrū anhaḏ sabaḏ vajāvai. ॥1॥ rahā­o.

|Your humble servant dances and sings Your Glorious Praises.<br>

He plays upon the guitar, tambourine and cymbals, and the unstruck sound current of the Shabad resounds. ॥1॥Pause॥}}

Is the Anhad Shabad - the unstruck sound current struck during worldly dancing? Have the dancers of the worldly heard it? Guru Sahib provides the inherent proof of this being an analogy within the very verse.

{{tuk|506|22680|ਖੰਡ ਬ੍ਰਹਮੰਡ ਤ੍ਰੈ ਗੁਣ ਨਾਚੇ ਜਿਨ ਲਾਗੀ ਹਰਿ ਲਿਵ ਤੁਮਾਰੀ ॥ ਜੀਅ ਜੰਤ ਸਭੇ ਹੀ ਨਾਚੇ ਨਾਚਹਿ ਖਾਣੀ ਚਾਰੀ ॥੫॥

|Kẖand barahmand ṯarai guṇ nācẖė jin lāgī har liv ṯumārī. Jī­a janṯ sabẖė hī nācẖė nācẖeh kẖāṇī cẖārī. ॥5॥

|The planets and solar systems dance in the three qualities, as do those who bear love for You, Lord.<br>The beings and creatures all dance, and the four sources of creation dance. ॥5॥ }}

Is the "dance" being referred to here a worldly dance, or that of the entire play of the world being acted out on the universe-stage? "dancing" here is referring to the constant happenings of the universe. The very being, the existence of the world, is "dancing" to the Almighty's Will. There is no justification being provided to engage in worldly dancing.

{{tuk|1165|50126|ਪੂਰੇ ਤਾਲ ਨਿਹਾਲੇ ਸਾਸ ॥ ਵਾ ਕੇ ਗਲੇ ਜਮ ਕਾ ਹੈ ਫਾਸ ॥੩॥

|Pūrė ṯāl nihālė sās. vā kė galė jam kā hai fās. ॥3॥

|She dances to the beat, exciting the breath of those who watch her.

But the noose of the Messenger of Death is around her neck. ॥3॥}}

This verse actually tells of how people are deluded in the worldly stage, with dancing being given as a means for a woman to entice onlookers, and will one day perish to the ultimate reality of Death. Guru Sahib is actually telling the reader to awaken from their slumber of the 5 vices and to realize that Death is ever close.

{{tuk|522|23370|ਨਾਨਕ ਸਤਿਗੁਰਿ ਭੇਟਿਐ ਪੂਰੀ ਹੋਵੈ ਜੁਗਤਿ ॥ ਹਸੰਦਿਆ ਖੇਲੰਦਿਆ ਪੈਨੰਦਿਆ ਖਾਵੰਦਿਆ ਵਿਚੇ ਹੋਵੈ ਮੁਕਤਿ ॥੨॥

|Nānak saṯgur bẖeti▫ai pūrī hovai jugaṯ. Hasanḏi▫ā kẖelanḏi▫ā painanḏi▫ā kẖāvanḏi▫ā vicẖe hovai mukaṯ. ॥2॥

|O Nanak, meeting the True Guru, one comes to know the Perfect Way.

While laughing, playing, dressing and eating, he is liberated. ॥2॥}}

Indeed, Guru Sahib's path never encouraged the recluse lifestyle. The gristi (householder) lifestyle was encouraged and accepted. The activities described in the above verse are a testament to that, where Guru Sahis is preaching to the reader that the Gursikh will be able to attain liberation while engaged being a part of it, not only as a tyagi (he/she who has abandoned the world). A Sikh must embody the concept of tyagi of tyag - one who has no attachments in the world and yet is able to participate in it. As a lotus that sits on the world ocean, the Sikh is rooted in the world, and yet above it (mentally and spiritually one with the Almighty).

Therefore, Gurbani has not given Sikhs a green light to dance their lives away. Even if a very liberal view of dancing was to be accepted, one must always remember that any activity that a Sikh undertakes is to be in constant meditation of the Almighty and to reach ever closer to that One-Supreme. All other activities are useless per Gurbani.

[harsimran kaur]

Gurbani makes it quite clear that wherever, whenever, however, whoever chants Naam it's always the better! As for dancing for spiritual purposes, there's a slight difference between dancing of joy while singing naam and a hindu woman performing a dance to please a stone statue.

[VanHelsingh]

If they feel it brings them closer to Waheguru and strengthens the love in their hearts for Him, I guess its not a bad thing.

Would I do it and would I recommend it as a positive? Not really. But then I could also be dead wrong.