Sajjan_Thug

XPOSITION  OF  PRINCIPAL  GURMAT  DEVICE  (JUGTI)  OF LISTENING  AND  FUSION  OF  CONSCIOUSNESS  WITH  SOUND AND  IMAGE  OF  GURMANTER  (UNION  OF  SURAT  WITH  DHUN AND GURMANTER)  Definition  of listening Through  the  grace  of  Sri  Guru  Nanak  Devji,  astonishing  benefits  of  word  listening  are  available in  Japji  Sahib,  for  the  salvation  of  the  people  of  the  entire  world.  Listening  (Suniye)  does  not constitute  ordinary  hearing.  What  exactly  is  complete  or  real  listening?  The  meaning  of complete  listening  is  achieving  a  state  of  absolute  union  of  consciousness  and  sound,  and maintaining  this  union  as  if  both  the  entities  have  been  sewn  together.  If  this  state  of  complete union  persists  with  each  breath  and  at  all  times,  then  it  is  a  state  of  complete  peace  and  a  sign of  being  a  perfect  human  being  or  a  saint  (Gurmukh  avastha).  This  state  can  be  achieved  with the  Guru’s  grace  by  understanding  and  following  the  correct  technique  with  intense meditation,  concentration  and  self-discipline.   General  guidelines  for the Art  of Speaking andTechnique of  Listening: (a)  Gurmanter  (Waheguru)  should  be  spoken  very  softly  and  slowly so  as  to  feel  the  airtype  sound  vibrations  in  the  throat  going  upwards  towards  and  in  the  head  while focusing    on  both  ears  with  full  attention  of  mind    as  well  as  body.    Stay  relaxed  and focused  on  sound  vibrations  while  repeating  the  Gurmanter.  Gurmanter  can  be repeated  as  one  word  but  focus  should  be  fully  on  sound  vibrations  and  not  on  breath. Initially,  one  should  repeat  recitation  of  Gurmanter  as  many  times  as  can  be  done conveniently  in one  breath  because  it  would  help  in keeping  the  focus  on  sound  vibrations.   (b)  When  one  starts  feeling  sound  vibrations  in  the  head,  focus  should  be  shifted  to  the  highest point  or  spot  in  the  head  where  such  vibrations  are  being  felt.  Stay  focused  at  the  point  while repeating  the  Gurmanter. (c)  The  point/spot  in  the  head  with  Name-practice  will  move  upwards  and  deeper  in  the  head. With  further  practice,  point/spot  of  sound  vibrations  will  become  thinner  and  thinner  and more  pointed.  Focus  should  continue  to  be  shifted  to  the  point/spot  where  sound  vibrations are being  felt. (d)  While  doing  Name-practice,  efforts  be  made  to  bring  and  keep  consciousness  as  close  to sound  vibrations  as  possible  in  a  relaxed  manner  keeping  in  view  the  fact  that  in  perfect listening, fusion  of  consciousness and  sound  should  take  place.   (e)  If  one  can  focus  on  the  highest  and  the  deepest  point/spot  in  the  head  without  uttering Gurmanter,  one  should  stay  focused  thereon  as  long  as possible. 

(f)  With  marked  improvement  in  the  art  of  speaking  and    technique  of    listening,  musical  sounds called  ‘Naads’  will  be  heard.  One  can  stay  focused  on  the  deepest  sound  to  improve  and  keep the focus  on  inward  listening. (g)  Maximum  time  be  spent  on  Name-practice  as  per  convenience.  Best  time  for  Name-practice are the  ambrosial   hours in  a noise-free  and  clean  environment Standards for  measuring  progress: The  progress  on  the  path  of  true  listening  can  be  judged  by  comparing  with  the  following standards:- (A)  With  the  union  of  consciousness  and  sound,  has  the  mind  achieved  a  state  of  persistent calm  and  stillness?  Is  the  mind  relaxed  and  at  peace? (B)  Do  the  consciousness  and  sound  unite  inside  the  head  or  at  the  top  of  the  head  during Name recitation?  Is  this  union  attained  or  not;  and  if  so,  for  how  long  does  it  persist  in  a relaxed,  natural  and  easy  manner? (C)  The  following  are  the  signs  of  union  of  consciousness  with  sound:- (1)  Body and  mind  are  awash  in  peace  and  bliss. (2)  Improvement  in  condition  of  the  body as  a  whole. (3)  Spiritual  intoxication. (4)  Hearing  of  Naad  (Divine  or  celestial  sounds  and  music).  Divine  sounds  are calming  and  pure,  spiritually intoxicating  and  provide  amazing  joy. (D)  Do  the  consciousness  and  sound  unite  without  actually  speaking  the  Name?  If  so  how long  does  this  union persist  easily  and  effortlessly? (E)  Effortless  union  of  consciousness  and  sound  is  the  state  of  absolute  blissful  meditation. GOAL: CONTINUOUS  AND  UNINTERRUPTED  RESIDENCE  OF  NAAM  IN  MIND  AND  BODY A)  The  goal  can  be  achieved  if  the  Naam  is  made  to  stay  in  the  consciousness,  tongue,  eyes,  throat and  abdomen  simultaneously  with  ease  and  effortlessly.  Sustained  effort  is  to  be  made  to achieve  this goal. B)  Naam  has  to  be  practiced  by  chanting,  reciting,  hearing  and  by  writing  and  rewriting  the  Divine Name.  Sustained  practice  will  ensure  success.  Hurried  and  forced  practice  is  prohibited  and  is  to be  avoided.  The  path  of  Divine  Name  recitation  requires  that  it  be  practiced  in  a  natural,  easy and  relaxed  manner. C)  It  is  imperative  that  the  correct  method  of  Naam  practice  is  properly  understood,  followed  and practiced. 

STEPS  FOR  NAAM  PRACTICE FIRST  STAGE:  DISCOVERING  the  mind  and  reciting  with  mind Step  1:  With  closed  eyes  looking  at  the  lips,  recite  the  Divine  Name  with  the  tongue  in  a  relaxed  and easy  manner  while  listening  to  its  sound  with  the  consciousness  staying  focused  on  the  sound. Step  2:  Keeping  attention  on  the  lips  and  both  ears ,  focus  on  listening  to  the  sound  of  the  Divine  Name as it  is recited with the  tongue. Step  3:  Maintaining  attention  on  the  throat  and  both  ears,  focus  on  listening  to  the  sound  of  the  Divine Name  while  feeling  the  sound  vibrations  in the head. Step  4:  Maintain  attention  on  the  head,  recite  the  Divine  Name  and  feel  its  sound  as  it  vibrates  just below  the  top  of  the  head  (taalu  in  Punjabi). Full  focus  should  be  centered  on  hearing.  True  benefit  of reciting  and  listening  to  the  Divine  Name  will  begin  to  be  accrued  when  it  is  done  through  the mind/consciousness/(Surat  in  Punjabi).  The  goal  is  to  achieve  this  aforementioned  state  and  continue the Naam  practice  with the  mind. SECOND STAGE:  Naam  practice  with  the  mind  and  body Step  5:  Reciting  Naam  with  tongue,  attempt  to  maintain  focus  on  the  sound  originating  in  the  bottom  of the  throat.  One  Divine  House  (Ghar)  is  located  in  the  throat.  Effort  should  be  made  to  unite consciousness  with  the  sound  and  Gurmanter  in  the  throat  as  in  the  Throat  House,  one  may experience  effulgence  of  Divine  light  there.  Further,  Naam  is  to  descend  to  Hirdey  through throat. For this  reason, practice  of  Naam  at  the  throat  will be beneficial. Step  6:  ‘Hirdey’  is  located  in  the  abdomen  below  the  navel.  While  reciting  Naam  with  tongue,  focus attention  on  the  sound  as  it  resonates  through  the  windpipe  and  travels  to  the  ‘Hirdey’.  Recitation  of Name  with  tongue  should  be  accompanied by  movement  of  the  abdomen.   Step  7:  Maintaining  attention  from  throat  through  windpipe  in  the  abdomen,  continue  to  recite  Name as  it  is  accompanied  by  movement  of  the  abdomen  and  focus  on  listening  to  the  sound  as  it  vibrates  in the windpipe,  throat  and  head while  keeping  attention  in  the  Hirdey  as  well. Step  8:  Naam  Amrit  can  be  accessed  by  listening  through  Hirdey.  For  achieving  this  state,  focus  on  the sides  of  the  abdomen  as  Hirdey  is  located  below  the  navel,  recite  Gurmanter  with  tongue  synchronizing with  the  movement  of  the  abdomen  maintaining  primary  attention  at  the  sides  of  the  abdomen  for listening  through  the  windpipe  by  Hirdey  with  secondary  focus  on  listening  through  ears  in  the  head  as well  as  mind.  Alternatively,  focus  primarily  at  the  mind  on  top  of  the  head  with  secondary  focus  on  the 

ears,  throat,  windpipe  and  abdomen  –all  that  simultaneously  before  uttering  Gurmanter,  then  utter Gurmanter  with  full focus  on  listening  the  sound  vibrations at  the  above-mentioned spots.   Step  9:  After  long  and  sustained  practice,  with  the  imprint  of  the  Gurmanter  in  the  mind,  on  the  tongue, in  the  throat,  windpipe  and  Hirdey,  Naam  practice  is  done  without  uttering  Gurmanter  effortlessly, naturally  and  with  ease.  At  this  stage,  mind  and  body  will  be  Naam-dyed  with  the  mind  being  steady  and motionless.   THIRD  STAGE:   I. II. To  obtain  benefit  of  the  practice  of  Naam  recitation,  every  effort  should  be  made  to  recite and  listen  to  the  Divine  Name  with  love  and  reverence,  while  following  the  contents  of  the above  mentioned  9  steps.   Without  verbalizing  the  Name,  attempt  should  be  made  to  have  the  Divine  Name  reside  in the  mind  at  all  times  while  standing, sitting, walking  and  lying  down. FOURTH  STAGE:   As  per  the  priceless  words  of  Bhai  Gurdasji,  with  the  union  of  word,  sound  and consciousness,  it  is  possible  to  reach  the  otherwise  unapproachable  God.  Therefore  in  the  fourth  stage attempt  is  to  be  made  to  be  achieve  union  of  sound,  word  (image  of  word  Waheguru)  and consciousness  in  the  mind  and  body.  This  union  requires  persistent  practice  that  is  to  be  performed  in  a natural,  easy  and  relaxed  manner.  To  obtain  benefit  of  Naam  meditation,  union  of  these  3  entities  is  to be  kept  in  mind  while  following  the  contents  of  the  above  mentioned  9  steps.  For  union  of  word  and consciousness  some  special  steps  are  to  be  followed.  The  word  will  enter  and  come  to  reside  in  the consciousness  through  the  eyes. SPECIAL  STEPS:   Step  1:  To  write  the  word  Waheguru  lovingly  15-  20  times  maintaining  adequate  spacing  between  each written  word. Step  2:  To  read  and  recite  the  written  words  with reverence and  love. Step  3:  With  eyes closed, practice  creating  image  of  the  word  Waheguru  in the  eyes. Step 4:  To  lovingly  write, read  and  thereafter  create  image  of  the  word  Waheguru  in the eyes. Step  5:  Practice  creating  image  of  the  word  Waheguru  in  the  eyes  accompanied  by  its  recitation. Step  6:  Creating  image  of  the  word  Waheguru  in the consciousness  and  practice  its  recitation.   Step  7:  It  is  advisable  to  place  stickers  of  the  word  Waheguru  in  the  bedroom,  kitchen,  office  and  rear seat  of  the  car,  as  per  convenience.  The  image  of  the  word  Waheguru  on  the  stickers  is  to  be  looked  at lovingly  and  attempt  is  to  be  made  to  have  the image  reside  in  the  eyes  and  mind. 

Step  8:  Maintaining  attention  on  the  lips  attempt  to  create  the  image  of  the  word  in  the  mouth  or  on the  tongue  accomapnied  by  its  recitation  with  focus  on  listening  to  its  sound. Step  9:  Attention  is  to  be  maintained  on  the  lips  and  both  ears  while  creating  the  image  of  the  word  in the  mouth  or  on  the  tongue,  accompanied  by  its  recitation  with focus  on  listening  to  its  sound. Step  10:  Maintain  attention  on  the  throat  and  both  ears,  create  image  of  the  word  in  the  throat accompanied  by  its  recitation  with  tongue  while  listening  to  the  sound  and  its  vibrations in  the head. Step  11:  Maintain  attention  on  the  head,  focus  on  the  image  of  the  word  accompanied  by  its  recitation with  the  tongue.  Listen  to  the  sound  and  its  vibrations  just  below  the  top  of  the  head  (taalu  in  Punjabi) while  attempting  union  of  the  word  with  its  sound.  Attempt  should  be  made  to  maintain  union  of  the image  and  sound  of the  word  inside  the head. Step  12:  Maintaining  attention  on  the  image  of  the  word  in  the  throat,  while  reciting  word  with  tongue concentrate  on  listening  to  the  sound  and  attempting  to  keep  focus  at  the  bottom  of  the  throat.  Time devoted  to  this activity  is  based on  availability  and  convenience. Step  13:  ‘Hirdey’  is  located  in  the  abdomen  below  the  navel.  Keeping  focus  downwards  on  the  abdomen or  on  the  image  of  the word  in  the  abdomen,  recite  Name  with  tongue  while  feeling  the  sound  in  the  air passages  of  the  lungs  or  lower  down  in  the  abdomen.  Maintain  fusion  of  concentration  and  sound  and make  the  ‘Hirdey’  listen  to  it.  Recitation  with  tongue  should  be  accompanied  by  movement  of  the abdomen.  Time  devoted  to  this activity  is  based  on  availability  and  convenience. Step  14:  While  keeping  focus  downwards  on  the  abdomen  or  on  the  image  of  the  word  in  the  abdomen recite  Name  with  tongue  accompanied  by  movements  of  the  abdomen.  Feeling  the  sound  in  the  throat and  head  attention  is  to  be  focused  on  the  sound  of  the  word  and  fusion  of  word  with  its  image.  Time devoted  to  this activity  is  based on  availability  and  convenience. Step  15:  While  keeping  focus  downwards  on  the  abdomen  or  on  the  image  of  the  word  in  the  abdomen recite  Name  with tongue  accompanied  by  movements of the  abdomen.  Feeling  the  sound  just  below  the top  of  the  head  (taalu  in  Punjabi)  attention  is  to  be  focused  on  the  sound  of  the  word  and  fusion  of word  with its image. Time  devoted  to  this activity  is  based on  availability  and  convenience. Step  16:  To  keep  sitting  in  meditation  quietly  while  feeling  the  Name  and  its  fusion  with  its  rhythm  in the  mind,  eyes,  mouth,  throat  and  abdomen.  Attention  should  be  continuous  and  undisturbed.  This  is the  state  of  complete  peace  and  union  of  mind  with  the  Divine  Name.  One  should  try  to  maintain  this state  of  mind  in  a  relaxed,  natural  and  easy  manner  (effort  should  not  be  forced  or  done  out  of compulsion). NOTE:   (i) In  the  fourth  stage,  focus  should  be  on  the  image  of  the  word  and  its  sound.  One  has  to keep  trying  to  keep focus  on  these  two  entities  while  attempting  to  maintain  their union. 

(ii) With  the  head  bowed  down,  without  speaking,  looking  at  the  abdomen,  the  image  of  the word  has  to  be  kept  in  the  mind  and  inside  the  abdomen or  above  it. (iii) (iv) (v) By  first  practicing  the  above  mentioned  points  through  repeated  recitation  (speaking),  one can  make  the  Name  reside  in  the  mind.  Following  this,  while  maintaining  union  of  the  word and  its  image,  recitation  must  now  be  continued  in  a  natural  and  relaxed  manner  without actually  speaking. The  amount  of  time  devoted  to  each  point  can  be  adjusted  depending  on  convenience  and availability. It  is  possible  to  have  darshan  of  the  otherwise  unseen  and  unapproachable  Wahegurujee whose  grace  alone  can  provide  union  of  consciousness,  Name  and  sound.  The  complete union  of  these  three  entities  is  possible  only  with  the  Guru’s  grace.  For  this  union  to  occur, one  must  keep saying  ardaas  at  the  feet  of Satgurujee.

1 hour ago, Sukh_preet said:

:-)) Thank you so much Veer.

Also if you find some good read or shabad ( i can japp) on Jeevan Jach or Maya vich kive vicharna then please please mainu dena ji. This detachment concept sounds so good but is too tough for me. 

Waheguru

On 7/5/2019 at 6:25 AM, Sat1176 said:

Damn shame they took them all down in the first place. Can't understanding the reasoning behind it.

Waheguru

It looks like they even took down all the videos on vimeo, did anyone download any of the videos. If you did please upload them for the Sangat.

Can't see any of the videos

https://vimeo.com/user10008952

7 hours ago, Sukh_preet said:

Veerji It's not showing anything readable. I will post a screenshot as to how it seems to us. I have tried on 3 different devices.

Waheguru Ji sorry here is the PDF

http://www.gurunanakhealing.com/static/Naam-Di-Vidhi.pdf

nwm  AiBAws  kmweI dw  tIcw tIcw:  nwm nUM mn Aqy  qn iv`c  vswauxw a)  suriq, jIB, A`KW, gly qy pyt  iv`c vswieAw  jw skdw hY[ iehnW QwvW qy nwm nUM vswaux dw Xqn  krnw hY qy krdy rihxw hY[ A)  nwm gw ky, bol bol  ky, sux sux ky qy ilK ilK ky vswauxw hY[ lMby AiBAws  nwl kwmXwbI imldI  hY[ kwhlwpx qy hT TIk nhI hY[ ieh sihj  dw mwrg hY[ e)  nwm AiBAws kmweI  dI  jugqI smJx dI  loV hY[ suxn dI  jugqI pihlw  pVHwA:  mn q`k  phuMc  ky nwm  mn  iv`c  vswauxw kdm-1 : bulW  v`l  iDAwn  r`K ky rsnw nwl bolxw qy Avwj iv`c iDAwn  r`Kxw  qy suxnw[ kdm-2 : iDAwn  bulW qy dovyN  kMnW qy r`KidAW hoieAW  rsnw nwl bolxw,  Avwj  iv`c iDAwn  r`Kxw qy   suxnw[ kdm-3 : iDAwn  gly qy kMnW qy r`K ky rsnw nwl bolxw, Avwj nUM isr  iv`c  mihsUs krky, Avwj iv`c iDAwn  r`K ky suxnw[ kdm-4 : iDAwn  isr  au`pr  r`K ky rsnw nwl bolxw, Avwj nUM isr  dy auprly ih`sy iv`c qwlU dy Q`ly mihsUs krnw, iDAwn  Avwj  iv`c itkwauxw qy mn  rwhIN suxnw[AslI nwm AiBAws kmweI, mn  jW suriq rwhIN bolx qy suriq  rwhIN suxn  dI  AvsQw qoN  AwrMB huMdI  hY[ies styj  qy hr  roj  phuMc  ky AiBAws kmweI  krI  jwxI  hY[ dUjw  pVHwA:  mn qy  qn  iv`c  nwm  vswauxw kdm-5 :  rsnw nwl bolidAW hoieAW, iDAwn  gly iv`c  r`K ky Avwj  iv`c  joV  ky gly dy AMdr  Q`ly nUM r`Kx dw Xqn  krnw hY[ smW AwpxI  suivDw qy rs  Anuswr[ kdm-6 : ihrdw nwBI  dy Q`ly pyt  iv`c hY[ iDAwn  Q`ly nUM pyt qy r`K ky rsnw rwhIN bolxw,  Avwj nUM PyPiVAW dI  nwlI iv`c jW  Q`ly mihsUs krky iDAwn  Avwj iv`c joVidAW  hoieAW ihrdy nUM suxwauxw[rsnw nwl boldy smyN  pyt dI  hrkq hoxI  cwhIdI  hY[ smW AwpxI  suivDw qy rs Anuswr[ kdm-7 : iDAwn  pyt qy  jW  pyt v`l r`K ky pyt dI  hrkq kridAW rsnw nwl bolxw, Avwj  gly qy isr  iv``c mihsUs kridAW  iDAwn  Avwj iv`c itkwauxw qy suxnw[smW AwpxI  suivDw qy rs 

kdm-8 : iDAwn  pyt qy r`K ky pyt  dI  hrkq kridAW rsnw nwl bolxw, Avwj  nUM isr  dy  au`pr (qwlU dy Q`ly)  mihsUs kridAW, iDAwn  Avwj iv`c  itkwauxw qy suxnw[smW AwpxI  suivDw qy rs Anuswr[ kdm-9 : ibnW bolx qoN  Dun  nUM mn  iv`c mihsUs kridAW Dun  c  iDAwn  r`K  ky  bYTy rihxw[ ipAwr nwl  suxn  dI  jugqI qIjw  pVHwA:  auprokq  nOvyN  kdmW  iv`c  ipAwr  nwl bolx  qy suxn dw  Xqn  kridAW AiBAws  kmweI  krnI  hY[ kdm-10 : bulW  v`l  iDAwn  r`K ky rsnw  nwl bolxw qy Avwj iv`c iDAwn  r`Kxw qy ipAwr  nwl suxnw[ kdm-11 :  iDAwn  bulW qy  dovyN  kMnW qy r`KidAW hoieAW rsnw nwl bolxw, Avwj  iv`c iDAwn  r`Kxw qy  ipAwr  nwl suxnw[ kdm-12 : iDAwn  gly qy kMnW qy r`K ky rsnw nwl bolxw, Avwj nUM isr  iv`c  mihsUs krky, Avwj iv`c  iDAwn  r`K ky  ipAwr  nwl suxnw[ kdm-13 :  iDAwn  isr  au`pr r`K ky rsnw nwl bolxw, Avwj nUM isr  dy auprly ih`sy iv`c qwlU dy Q`ly mihsUs krnw, iDAwn  Avwj  iv`c itkwauxw qy mn  rwhIN ipAwr  nwl suxnw[AslI nwm AiBAws kmweI, mn  jW suriq rwhIN bolx qy suriq rwhIN suxn  dI  AvsQw qoN  AwrMB huMdI  hY[ies styj  qy hr roj  phuMc ky AiBAws kmweI  krI  jwxI  hY[ kdm-14 :  rsnw nwl ipAwr  nwl bolidAW hoieAW,  iDAwn  gly iv`c r`K ky Avwj iv`c joV ky gly dy AMdr  Q`ly nUM r`Kx dw Xqn  krnw hY[ smW AwpxI  suivDw qy rs Anuswr[ kdm-15 :  ihrdw nwBI  dy  Q`ly pyt  iv`c hY[ iDAwn  Q`ly nUM pyt qy r`K ky rsnw rwhIN bolxw, Avwj nUM PyPiVAW dI  nwlI iv`c jW  Q`ly mihsUs krky iDAwn  Avwj iv`c joVidAW hoieAW ihrdy nUM suxwauxw[rsnw nwl boldy smyN  pyt dI  hrkq hoxI  cwhIdI  hY[ smW AwpxI  suivDw qy rs Anuswr[ kdm-16 : iDAwn  pyt qy jW pyt  v`l  r`K ky pyt  dI  hrkq kridAW rsnw nwl bolxw, Avwj gly qy isr  iv``c mihsUs kridAW  iDAwn  Avwj iv`c itkwauxw qy ipAwr  nwl suxnw[smW AwpxI  suivDw qy rs Anuswr[ kdm-17 :  iDAwn  pyt qy  r`K ky pyt  dI  hrkq kridAW rsnw nwl bolxw, Avwj nUM isr  dy au`pr (qwlU dy Q`ly)  mihsUs kridAW, iDAwn  Avwj iv`c  itkwauxw qy  ipAwr  nwl  suxnw[smW AwpxI 

kdm-18 : ibnW bolx qoN  Dun  nUM mn  iv`c mihsUs kridAW Dun  c  ipAwr  nwl  iDAwn  r`K ky bYTy rihxw[ cOQw  pVHwA:  BweI  gurdws jI  dy Amolk kQn Anuswr  surq, Avwj qy Sbd  (mUrq)  dy sumyl nwl Agm pRmysr  q`k phuMc  ho skdI  hY[ ies vwsqy, cOQy  pVHwA iv`c Dun  (Avwj),  Sbd  (vwihgurU Sbd dI  mUrq)  qy surq dw mn  qy qn  iv`c sumyl krn  dw Xqn  krnw hY[ iqMnW dw sumyl bhuq hI sihj nwl hoxw hY[ auprokq id`qy  nOvyN  kdmW iv`c  iqMnW dw  sumyl kridAW nwm AiBAws kmweI  krnI  hY[ Sbd  surq dy sumyl vwsqy  kuJ  ivSyS Xqn  krny hn[ Sbd  ny A`KW rwhIN surq iv`c jwxw Aqy vsxw hY[ ivSyS  Xqn: kdm-19 :  vwihgurU Sbd  nUM ivrlw ivrlw kr  ky  ipAwr  nwl 15-20 vwr  ilKxw[ kdm-20 : ilKy hoey SbdW  nUM ipAwr  nwl vyK ky ipAwr  nwl bolxw[ kdm-21 : A`KW mIt  ky vwihgurU Sbd  dI  mUrq A`KW  iv`c bxwauxI  Aqy  ieh AiBAws krnw[ kdm-22 :  iPr  vwihgurU Sbd  nUM ipAwr  nwl ilKxw, pVHnw qy A`KW iv`c Sbd  dI  mUrq bxwauxI[ kdm-23 : pihlW vwihgurU  Sbd  dI  mUrq A`KW iv`c  bxwauxI  Aqy iPr  bolxw[ies qrHw ieh AiBAws krnw[ kdm-24 : vwihgurU Sbd  dI  mUrq surq iv`c bxwauxI  qy bolxw Aqy ieh AiBAws krnw[ kdm-25 : vwihgurU Sbd  dy sit`kr  sOx vwly kmry iv`c, rsoeI, dPqr  qy kwr  dI  ipClI sIt  qy suivDw Anuswr lw lYxy cwhIdy hn[ sit`kr  au`pr  ilKI vwihgurU Sbd  dI  mUrq nUM ipAwr  nwl vyKxw qy A`KW qy mn  iv`c vswaux dw Xqn  krnw jI[ kdm-26 : bu`lW v`l iDAwn  r`K ky mUMh iv`c jW rsnw qy Sbd  dI  mUrq bxw ky  bolxw qy Avwj  iv`c iDAwn  r`Kxw qy suxnw[ kdm-27 : iDAwn  bu`lW qy  dovyN  kMnW qy r`KidAW hoieAw mUMh iv`c jW rsnw qy  Sbd  dI  qsvIr  bxw ky bolxw, Avwj  iv`c iDAwn  r`Kxw qy suxnw[ kdm-28 : iDAwn  gly qy kMnW qy r`K ky gly iv`c Sbd  dI  mUrq bxw ky, rsnw nwl bolxw Aqy Avwj nUM isr  iv`c mihsUs krky  Avwj iv`c iDAwn  r`K  ky  suxnw[ kdm-29 : iDAwn  isr  au`pr r`K ky Sbd  dI  mUrq  v`l  iDAwn  Dr  ky, rsnw  nwl bolxw, Avwj nUM isr  dy  auprly ih`sy iv`c  qwlU dy Q`ly mihsUs krnw, iDAwn  Avwj qy Sbd  dy sumyl iv`c itkwauxw qy mn  rwhIN suxnw[koiSS kIqI  jwvy ik  isr  iv`c Avwj  qy Sbd  dI  qsvIr  Awps iv`c imly hox[   

kdm-30 : iDAwn  gly iv`c  Sbd  dI  mUrq qy r`K ky, rsnw nwl bolidAW hoieAw iDAwn  Avwj iv`c joV ky gly dy AMdr  Q`ly nUM  r`Kx dw Xqn  krnw hY[smW AwpxI  suivDw qy rs  Anuswr[ kdm-31 :  ihrdw nwBI  dy  Q`ly pyt  iv`c hY[ iDAwn  Q`ly nUM pyt iv`c Sbd  dI  mUrq qy r`K ky rsnw rwhIN bolxw, Avwj nUM PyPiVAW dI  nwlI iv`c jW Q`ly  mihsUs krky  iDAwn  Avwj iv`c joVidAW hoieAw ihrdy nUM suxwauxw[  rsnw nwl boldy smyN  pyt dI  hrkq hoxI  cwhIdI  hY[  smW AwpxI suivDw qy rs Anuswr[ kdm-32 : iDAwn  pyt qy  jW pyt  iv`c Sbd  dI  mUrq  qy r`K ky pyt  dI  hrkq  kridAW  rsnw nwl bolxw, Avwj  gly qy isr  iv`c mihsUs kridAW  iDAwn  Avwj qy Sbd  dI  mUrq dy sumyl qy itkwauxw qy suxnw[ smW AwpxI  suivDw qy rs Anuswr[ kdm-33 : iDAwn  pyt qy  jW pyt  iv`c Sbd  dI  mUrq  qy r`K ky pyt  dI  hrkq  kridAW  rsnw nwl bolxw, Avwj  nUM isr  dy aupr (qwlU dy Q`ly)  mihsUs  kridAW  iDAwn  Avwj  qy  Sbd  dI  mUrq  dy sumyl qy itkwauxw qy suxnw[ smW AwpxI suivDw qy rs Anuswr[ kdm-34 : ibnW bolx qoN  nwm qy Dun  dy sumyl nUM mn  iv`c, A`KW iv`c, mUMh iv`c, gly iv`c qy pyt  iv`c mihsUUs kridAW hoieAW  iDAwn  iv`c bYTy rihxw[  iDAwn  Ac`l qy inrMqr  hoxw cwhIdw hY[ ieh mn dy ibSrwm  jW nwm r`qy dI  AvsQw hY[ ieh AvsQw sihj  nwl, ibnW hT kIqy pRwpq krn  qy r`Kx dw Xqn  krdy rihxw  cwhIdw hY[ not:  (i)  cOQy pVHwA iv`c  iDAwn  Avwj qy Sbd  dI  mUrq qy hoxw cwhIdw hY[  koiSS krdy rihxw hY  ik Avwj qy Sbd  dI  mUrq iml jwx qy iDAwn  iehnW  dohW iv`c itk jwvy[ (ii)  isr  nIvW krky,  ibnW bolx qoN, pyt  v`l  vyKidAW hoieAw, Sbd  dI  mUrq pyt  iv`c jW pyt  dy au`qy Aqy mn  iv`c bxweI  r`KxI[ (iii)  auprokq nukiqAW iv`c  id`qw hoieAw AiBAws pihlW bol  bol ky krn  nwl,  Sbd  dw itkwau mn iv`c mihsUs hox au`qy, surq Sbd  dy myl nUM joVI  r`Kx dI  AiBAws kmweI  ibnW bolx qoN, sihj  nwl suivDw Anuswr krdy rihxw hY[ (iv)  AwpxI  suivDw qy rs  dy muqwibk hr  ie`k  kdm  qy smW lwieAw jw skdw  hY[ (v)  siqgurU jI dI  ikRpw  nwl hI  surq, Sbd  qy  Dun  dw sumyl ho  ky  Agm  qy Agocr vwihgurU jI dy  drSn  hoxy  hn[  iqMnW  dw pUrw  sumyl kyvl qy  kyvl  gurpRswid nwl hI hoxw  hY[ (vi)  ibnW bolx qoN, ipAwr  jW Bwau dw Sbd  au`TidAW, bYTidAW, quridAW,  lytidAW mn  iv`c hr  smyN r`Kx dw Xqn  krnw hY jI[ 

36 minutes ago, Sukh_preet said:

O! the light- jhalkare and then the beats . Does it say when Amrit drips? Pls

Panj  Shabad,  Anhad  Bani  and  Sehaj  Dhun The terms used in the chapter include panj Shabad, anhad bani and sehaj  dhun.  These  are  in  the  form  of  music  tunes.  Panj  shabad means  the  five  divine  sounds.  They  resound  in  the  house  of  mind and  also  with  Truth.  The  divine  speech  of  Truth  is  known  as  Anhad Bani.  It  is  the  best  of  all  the  speeches.  Truth  Himself  gives  this speech.  Sehaj  dhun  is  the  divine  Word  of  Truth.  It  is  the  divine command  for  our  minds  and  is  also  known  as  Hukam.

Truth  in  His  grace  and  mercy  reveals  His  secret  Shabad  –  the   insignia  of  His  existence-  (Anhad  Bani  or  Sehaj  Dhun)  to  some blessed  souls.  The  Guru  gives the Gurmantra  and through Gurmantra  the  secret  Anhad  Sabad  (Word  of  Truth)  is  revealed  to  the seeker.

The  Sukhmana  channel,  located  in  the  center  of  the  spine  travels upward  making  six  circles  (chakras).  These  six  chakras  are  called khat  chakras  (six  homes  or  six  doors).    These  are  the  six  places where  the  channels  of  Ida  and  Pingala  meet  with  the  Sukhmana channel.    When  the  divine  light  of  our  soul  travels  through  these circles,  different  types  of  sounds  are  produced.  Gurbani  says:

kr  kir  qwl  pKwvju  nYnhu  mwQY  vjih  rbwbw  ]   krnhu  mDu  bwsurI  bwjY  ijhvw  Duin  Awgwjw  ]   inriq  kry  kir  mnUAw  nwcY  Awxy  GUGr  swjw  ]1]   rwm  ko  inriqkwrI  ]  pyKY  pyKnhwru  dieAwlw  jyqw    swju  sIgwrI  ] With  the  entry  of  divine  light  in  the  six  chakras,  the  divine  melody of    drum  beat  appears  and    eyes  act  as  tambourines.  The  sound of    the  guitar  is  heard  in  the  forehead  area.  The  sweet  flute  music resounds  in  the  ears.  The    mind  starts  to  dance  is  reflected  by presence  of  sound  of  shaking  ankle  bracelets.  This  is  the  rhythmic  dance  of  mind  for  the  Truth.  The  Truth,  sees  all  the  make-up and  decorations  of  such  a  mind. (SGGS  884) 

These sounds resemble  the tones  and  tunes  of  a  cricket, flute,  gong, conch shell,  horn,  tinkling  bells,  trumpet,  rebeck,  singing cicadas in the  silence  of  the  night,  and  a  falling  bronze  vessel.  Other  than  five sounds,  many more  melodies  manifest.  On  the  opening  of  the  sixth chakra,  the  Shabad  enters  the  Gagan  (the  Tenth  Sky).  This         continuously reverberating  melody at  the  Tenth  Sky is  called  Sehaj Dhun  or  Anhad  sabad.  When  our  mind  enters  the  stage  of UnnMunn  (inward  mind),  all  the  doors  open  and  the  tunes  and  all the  shabads  start  to  sound.

vwjy  sbd  Gnyry  ] The  divine  melody  of  the  Shabad  vibrates. (SGGS  917)

The  combined  symphony  of  these  sounds  is  called  Anhad  Bani. When  these  melodies  are  very  loud  and  fast  they  are  called  Taar Ghor  Bajaantar  (The  grand  orchestra  of  divine  music).  All  these melodies  reverberate  at  the  Tenth  Door  in  the  Sukhmana  and  are called  the  divine  music  in  the  house  of  Sukhmana  “Sukhman  De Ghar  Raag”

Gr  mih  Gru  dyKwie  dyie  so  siqguru  purKu  sujwxu  ]   pMc  sbd  Duinkwr  Duin  qh    bwjY  sbdu  nIswxu  ]   dIp  loA  pwqwl  qh  KMf  mMfl  hYrwnu  ]   qwr  Gor  bwijMqR  qh  swic  qKiq    sulqwnu  ]   suKmn  kY  Gir  rwgu  suin  suMin  mMfil  ilv  lwie  ]   AkQ  kQw  bIcwrIAY  mnsw  mnih    smwie  ]   

aulit  kmlu  AMimRiq  BirAw  iehu  mnu  kqhu  n  jwie  ]   Ajpw  jwpu  n  vIsrY  Awid    jugwid  smwie  ]   siB  sKIAw  pMcy  imly  gurmuiK  inj  Gir  vwsu  ]   sbdu  Koij  iehu  Gru  lhY  nwnku    qw  kw  dwsu  ] The  True  Guru  is  the  All-knowing  Primal  Being;  He  shows  us our  true  home  within  the  home  of  the  self.  The  Panch  Shabad,  the Five  Primal  Sounds,  resonate  and  resound  within;  the  insignia  of the  Shabad  is  revealed  there,  vibrating  gloriously.  Worlds  and realms,  nether  regions,  solar  systems  and  galaxies  are wondrously  revealed.  The  strings  and  the  harps  vibrate  and resound;  the  true  throne  of  the  Truth  is  there.  Listen  to  the  music   at  the  Sukhman  channel  and  concentrate  in  the  sunn.  Contemplate  the  Unspoken  Speech,  and  the  desires  of  the  mind  are dissolved.  The  heart-lotus  is  turned  upside-down,  and  is  filled with  Ambrosial  Nectar.  This  mind  does  not  go  out;  it  does  not  get distracted.  It  remembers  truth  without  chanting  and  the  mind  is immersed  in  the  Primal  Truth  of  the  ages.  All  the  companions  of this  path  are  blessed  with  the  five  shabads.  The  Gurmukh  minds dwell  in  their  homes.  Nanak  is  the  slave  of  that  one  who  seeks  the Shabad  and  finds  their  home  within. (SGGS  1291) 

From: Longing love for truth by Bhai Sewa Singh Ji Tarmala

Waheguru Ji

The charities name is

Manukhta di sewa Sab ton waddi sewa

Please see these videos, help and spread this good work

SGPC has a great Puratan kirtan collection for download

http://sgpc.net/puratan-kirtan/

3 hours ago, amardeep said:

Thanks for sharing this article.  To reflect upon and try to understand the word dharma is a key aspect of implementing sikhi as it provides you a natural role in the world surrounding us. Dharma is that which grounds us. 

Waheguru 
Its good you used the proper word "Sikhi" not Sikhism which the west throws upon us.

When we use our own words we build our own framework which an outsider will have to study in order to understand us.  Right now were using a lot of Abrahamic terminology which distorts our Dharm.

Here is one example, that will illustrate my point.
When people ask are you a 'Baptized Sikh' this is foolishness on our part of not using what WE would consider a proper word for Amritdhari Sikh.  Maybe a good English word might be initiationed Sikh.  

Like this we need to make a list of common words of our Dharm to build our own framework.

Also request please listen from 10 min 32 sec of video

The word “dharma” has multiple meanings depending on the context in which it is used. These include: conduct, duty, right, justice, virtue, morality, religion, religious merit, good work according to a right or rule, etc. Many others meanings have been suggested, such as law or “torah” (in the Judaic sense), “logos” (Greek), “way” (Christian) and even ‘tao” (Chinese). None of these is entirely accurate and none conveys the full force of the term in Sanskrit. Dharma has no equivalent in the Western lexicon.

Dharma has the Sanskrit root dhri, which means “that which upholds” or “that without which nothing can stand” or “that which maintains the stability and harmony of the universe.” Dharma encompasses the natural, innate behavior of things, duty, law, ethics, virtue, etc. Every entity in the cosmos has its particular dharma — from the electron, which has the dharma to move in a certain manner, to the clouds, galaxies, plants, insects, and of course, man. Man’s understanding of the dharma of inanimate things is what we now call physics.

British colonialists endeavored to map Indian traditions onto their ideas of religion so as to be able to comprehend and govern their subjects; yet the notion of dharma remained elusive. The common translation into religion is misleading since, to most Westerners, a genuine religion must:

1) be based on a single canon of scripture given by God in a precisely defined historical event;
2) involve worship of the divine who is distinct from ourselves and the cosmos;
3) be governed by some human authority such as the church;
4) consist of formal members;
5) be presided over by an ordained clergyman; and
6) use a standard set of rituals.

But dharma is not limited to a particular creed or specific form of worship. To the Westerner, an “atheistic religion” would be a contradiction in terms, but in Buddhism, Jainism and Carvaka dharma, there is no place for God as conventionally defined. In some Hindu systems the exact status of God is debatable. Nor is there only a single standard deity, and one may worship one’s own ishta-devata, or chosen deity.

Dharma provides the principles for the harmonious fulfillment of all aspects of life, namely, the acquisition of wealth and power (artha), fulfillment of desires (kama), and liberation (moksha). Religion, then, is only one subset of dharma’s scope.

Religion applies only to human beings and not to the entire cosmos; there is no religion of electrons, monkeys, plants and galaxies, whereas all of them have their dharma even if they carry it out without intention.

Since the essence of humanity is divinity, it is possible for them to know their dharma through direct experience without any external intervention or recourse to history. In Western religions, the central law of the world and its peoples is singular and unified, and revealed and governed from above.

In dharmic traditions, the word a-dharma applies to humans who fail to perform righteously; it does not mean refusal to embrace a given set of propositions as a belief system or disobedience to a set of commandments or canons.

Dharma is also often translated as “law,” but to become a law, a set of rules has to be present which must: (i) be promulgated and decreed by an authority that enjoys political sovereignty over a given territory, (ii) be obligatory, (iii) be interpreted, adjudicated and enforced by courts, and (iv) carry penalties when it is breached. No such description of dharma is found within the traditions.

The Roman Emperor Constantine began the system of “canon laws,” which were determined and enforced by the Church. The ultimate source of Jewish law is the God of Israel. The Western religions agree that the laws of God must be obeyed just as if they were commandments from a sovereign. It is therefore critical that “false gods” be denounced and defeated, for they might issue illegitimate laws in order to undermine the “true laws.” If multiple deities were allowed, then there would be confusion as to which laws were true.

In contrast with this, there is no record of any sovereign promulgating the various dharma-shastras (texts of dharma for society) for any specific territory at any specific time, nor any claim that God revealed such “social laws,” or that they should be enforced by a ruler. None of the compilers of the famous texts of social dharma were appointed by kings, served in law enforcement, or had any official capacity in the state machinery. They were more akin to modern academic social theorists than jurists. The famous Yajnavalkya Smriti is introduced in the remote sanctuary of an ascetic. The well-known Manusmriti begins by stating its setting as the humble abode of Manu, who answered questions posed to him in a state of samadhi (higher consciousness). Manu tells the sages that every epoch has its own distinct social and behavioral dharma.

Similarly, none of the Vedas and Upanishads was sponsored by a king, court or administrator, or by an institution with the status of a church. In this respect, dharma is closer to the sense of “law” we find in the Hebrew scriptures, where torah, the Hebrew equivalent, is also given in direct spiritual experience. The difference is that Jewish torah quickly became enforced by the institutions of ancient Israel.

The dharma-shastras did not create an enforced practice but recorded existing practices. Many traditional smritis (codified social dharma) were documenting prevailing localized customs of particular communities. An important principle was self-governance by a community from within. The smritis do not claim to prescribe an orthodox view from the pulpit, as it were, and it was not until the 19th century, under British colonial rule, that the smritis were turned into “law” enforced by the state.

The reduction of dharma to concepts such as religion and law has harmful consequences: it places the study of dharma in Western frameworks, moving it away from the authority of its own exemplars. Moreover, it creates the false impression that dharma is similar to Christian ecclesiastical law-making and the related struggles for state power.

The result of equating dharma with religion in India has been disastrous: in the name of secularism, dharma has been subjected to the same limits as Christianity in Europe. A non-religious society may still be ethical without belief in God, but an a-dharmic society loses its ethical compass and falls into corruption and decadence.

On 7/3/2019 at 7:36 AM, dalsingh101 said:

I'd love that. But there are obstacles now, like knowledge of Farsi. Even the language in earlier texts from Sikh sources like the Gurbilas literature isn't easy for people to comprehend. Plus we have that whole problem of having to verify things that aren't mentioned elsewhere.

personaly I don't see the old languages as a problem I believe our Gyanis do have the knowledge but there not innovative, thats my issue.  With the Gurbiles what the Sampradeyes should do is create a dictionary of all the words and this should be a project of the students.  Plus if they don't know some words there are experts in universities that study these languages.   Once they complete the dictionary they will have the whole knowledge.

I've been thinking about our people using our own sources to collate all information on specific topics and putting them in single publications for a while now. For example, I'd like to know a lot more about dasmesh pita's hazoori mamma ji, Kripal Singh. I'd love for all mentions of him in early sources to be put together (and translated) to see what picture this paints. These are the types of projects we need to start doing in time, but it isn't easy because of language (in my opinion) although the problem of access to formerly difficult to find sources is being remedied through Internet access.   But even this isn't a simple thing because as we've learnt about Panth Prakash, the versions we've received today have been edited (sometimes quite heavily) too. So we have to factor this in. 

Overall though, the truth seems to be that what you are asking for is something only a small, intellectual minority in the panth is truly interested in. Most apnay seem happy to just accept whatever their preferred kaathakar will tell them. Plus applying the critical method can cause serious resentment and trouble for people, because some people take any questioning of long accepted traditional narratives as tantamount to being a faithless cynic. 

yes, I would like to see those kinds of books too.  The Sampradeys need to research and write on these kinds of subjects.  At least have their students do these kinds of work.   They don't have the drive and If someone else does it they don't look upon them as authentic.  

On 7/6/2019 at 1:19 PM, chatanga1 said:

Is this you talking bro?

Waheguru Ji

No, this is the Singh who is doing the katha.

14 hours ago, dalsingh101 said:

I don't know. From what I gather, these kinds of organisations aren't really focused on specific, critical histories like that. I think they would accept the traditional narrative within the panth by which I mean works like Suraj Prakash and Panth Prakash. This latter work gives the most detail about it as far as I know. 

Waheguru Ji

What do you mean they don't focus on specific critical history, these sampredeys are suppose to be centers of learning, isn't that what their suppose to do?  

The writers of Panth Prakash and Suraj Prakash had to do research in order to write there texts so why wouldn't this research not continue?

Panthe Prakash is good but I want to know if Sampredey Gyanies are aware of all the texts from that time period there has been alot of research and text translated from that time period im sure the Samprefey Gyanies are doing some of that work and can write a comprehensive work based on all the sources we have and can collaborate what's written in Panth Prakash.

10 hours ago, dalsingh101 said:

Rattan Singh Bhangu's Panth Prakash  is your best best for a later Sikh perspective. Volume 2:

https://www.scribd.com/doc/149671030/Vol-2-SRI-GUR-PANTH-PRAKASH-by-Rattan-Singh-Bhangu-VOLUME-2-English-trans-by-Kulwant-Singh

 

The other work which is likely to reference the events from a contemporary Moghul perspective will probably be in Grewal and Habib's Sikh history from Persian sources:

http://www.discoversikhism.com/sikh_library/english/sikh_history_from_persian_sources.html

Waheguru Ji

I have read those books but I'm looking for something more comprehensive and based on contemporary and primary sources.  Do you think the taksal or any other sampradey has written comprehensively on these historical events.

Waheguru 

Came across old lectures that use to be on the mysimran.info youtube channel. They are full of knowledge on how to jap naam and deep spirituality of Gurbani.

https://vimeo.com/user10008952

Can anyone recommend good books on these two events or any other material that might shed light on this part of history.

Vadda Ghallughara of 1762

The Vadda Ghallūghārā was a dramatic and bloody massacre during the campaign of Afganistan (Durrani Empire) provincial government based at Lahore to wipe out the Sikhs, an offensive that had begun with the Mughals and lasted several decades.

About 30,000 Sikhs, mostly non-combatants, were killed  in the event and an estimated that 15,000 to 20,000 Sikhs were killed on February 5, 1762.

Chhota Ghallughara of 1746

An estimated 7,000 Sikhs were killed and 3,000 captured during this operation. The captives were marched back to Lahore, paraded in the streets and publicly beheaded. Given the small numbers of the Sikhs in those days of persecution, the losses will have been a very substantial proportion of their population.

Occasionally, a small group of evangelists — well-dressed and well-groomed young men and women from a local church — walks around my neighborhood ringing doorbells to spread Christianity. I always like to invite them in, offer them chai and engage in a relaxed conversation. Even though I went to a Catholic school and know the proselytizing game well, I pretend I’m the naive immigrant eager to ask basic questions. After a few minutes of small talk, one of them usually breaks open the topic by asking, “Have you been saved?”

I try to look surprised, and respond by saying, “I was never condemned to begin with!” My young, charming guests usually get thrown off. They expect me to claim that I have already been saved, and their training has equipped them with the rhetorical skills to assert that their ability to save me is superior to my present faith. I usually find them taken by surprise by my posture that I do not need to be saved in the first place.

Christian salvation is a solution to the problem of Eternal Damnation caused by Original Sin. But that problem does not exist within the dharma traditions. Imagine someone asking you if you have been pardoned from your prison sentence, and you respond by saying that you were never condemned for any crime and, hence, such a question is absurd. The implication here is that for a dharmic person to say he has been saved would imply that he accepts Christianity’s fundamental tenet that every human is born a sinner and remains so until he surrenders himself to Jesus Christ. Even when the church acknowledges other faiths as having merit, no other path can substitute for Jesus when it comes to being saved.

The closest the dharmic traditions come to salvation are the concepts of moksha in Hinduism and nirvana in Buddhism, both of which can be loosely translated as “liberation.” But there are crucial differences between dharmic liberation and Christian salvation.

Receiving assurance of salvation is the key moment in the spiritual life of most Christians. It comes as a gift of grace and its source lies outside the individual. It does not come as a result strictly of merit, spiritual practice, prayer or asceticism. Although these may be helpful in its attainment, and even necessary in many denominations, they are not sufficient in and of themselves. That’s because the potential to achieve salvation is not innate in us.

In Jewish and Christian traditions, death is the consequence of sin. The freedom of the soul in Christianity entails, in the End of Time, the freedom of the body as well: There will be a resurrection of the dead in a “glorified” physical form, and the boundary between heaven and earth will be erased or made permeable. For most people, the full realization of this salvation can come only after death.

Dharmic liberation, on the other hand, can be achieved here and now in this very body and in this very world. Moksha is similar to salvation insofar as it is concerned with freedom from human bondage; but the nature of this bondage is quite different. Moksha really refers to living in a state of freedom from ignorance, pre-conditioning and karmic “baggage.” According to the Bhagavad Gita, the state where one is desire-less, ego-less and beyond the drives of human nature is the first major milestone; it opens the door to further evolution and eventual liberation in the fullest sense.

Salvation, on the other hand, does not entail expanded awareness or consciousness, esoteric/mystical knowledge or physical practices (though these may attend it). Nor is it necessarily derived from complete renunciation, as is the case in Buddhist nirvana. It can be experienced only by surrendering to the will of God, and God here is specifically the God of the Bible.

There is yet another state described in Sanskrit which has no equivalent in Christianity. One who has attained moksha may choose to remain in the world and continue to do spiritual work — that is, free from past actions (i.e., karmic bondage) and yet active in the world. This person is called jivanmukta. He (or she) can, at will, either turn away from the world or turn toward it and deal with it without being touched or limited by it. The Buddhist equivalent of a jivanmukta is a bodhisattva.

The New Testament calls this “being in the world, but not of it.” There is an opening here for a potential development of a Christian jivanmukta, and St. Paul says several things about himself that would indicate he had at least tasted this state, as had other Christian saints. But the important thing is that there is no word for it in biblical metaphysics; that’s because the state was not examined, understood or cultivated through systematic techniques. The words “saint” and “prophet” do not suffice, nor even does “mystic.” When Christians experienced such a state, it was not as a result of following a yoga-like systematic process; neither was it seen as bringing salvation. Hence such a person would still be, according to the Vatican document Dominus Jesus, “in a gravely deficient situation in comparison with those who, in the Church, have the fullness of the means of salvation.”

As the evangelists leave my home, I always hope our conversation has challenged their assumptions about the people they are preaching to, and that perhaps they will re-examine the idea that all people outside of their church are in a state of spiritual deficiency. But until they do, I will continue to welcome them into my living room, offer them chai and share with them the good news that there is no such thing as Original Sin. We are all originally divine.

Lecture starts at 3:45

On 2/12/2019 at 2:46 AM, Sat1176 said:

At time index 12:35 seconds he clears up the sounds we hear and what they are. What a waste of 5 years. I hope someone who follows this thread in the future doesn't waste 5 years of their lives searching like we did. Develop faith in the teachings and start your journey sooner friends.

 

 

Waheguru, can you give a short summary and elaborate on what you mean.

19 hours ago, Sat1176 said:

Some great videos from Bhai Dharamjit Singh on their YouTube channel. Although the recent ones have been heavily edited so they are not too revealing. Would be great to have regular sangat with Gurmukhs like these. Damn shame he is in India as he comes across as someone who really wants to share and help others on their journey. He doesn't hold back in the gyan he reveals which is very rare to find. When you do sangat these days you will find that most reveal snippits of information and never the whole thing. You have to put the pieces together yourself after listening to various sources all from the same group. 

Waheguru his contact information is in the video description