sarabatam

Me too, pm me if you have downloaded version

lol its funny and sad at the same time

Here is the video of sant kartar singh bhindranwale talking bit about patanjali, purpose/essence of yog shastar is this line- yoga chitta vritti nirodha". Gurmat one aspect-naam abhyaas meditation is compatible with essence teaching of patanjali as gurmat also plays emphasis on one pointedeness, kundalini, dasam dwar, 3rd eye, achal morat, samadhi , afur avastha-sun samadhi. However, gurmat is more (bhagti, seva, gyan/vedant) than the teaching of patanjali as patanjali teaching end with its essence message- yoga chitta vritti nirodha" whereas gurmat as whole is addresses- non dual sehaj state( gyan)*- seeing satguru only everywhere, listening to satguru only seeing har ka roop message in anand sahib *Baba Budda ji- Mukh Bhagti, Hirde Gyan

Awesome vichar lucky veer, thanks so much for your post above, panch means choosen one and panch can also mean- five, If we go by five interpretation, five could mean so many things both externally such as panj takthat, panj banis, panj pyares (and their attributes-dya, dharam, himmat, mokham, sahib) dhyaan on internal and external guru and internally such as - panj tat, parpanch, panj birthiya, panj kosh, panj karam indree, gyan indree, panj pran, heck panj chors even--- all pointing - pancha ka gur ek dhyaan- one pointedness-dhyaan to its source- One internal Guru- Chaitan saroop - Pure awareness/consciousness.

This shabad below is answer by Guru maharaj to his sikh- when they asked- where we come from? and where the world comes from? and how to go beyond mind? Ang-152 ਗਉੜੀ ਮਹਲਾ ੧ ॥ गउड़ी महला १ ॥ Ga▫oṛī mėhlā 1. Gauree, First Mehl: ਜਾਤੋ ਜਾਇ ਕਹਾ ਤੇ ਆਵੈ ॥ जातो जाइ कहा ते आवै ॥ Jāṯo jā▫e kahā ṯe āvai. How can we know where we came from? ਕਹ ਉਪਜੈ ਕਹ ਜਾਇ ਸਮਾਵੈ ॥ कह उपजै कह जाइ समावै ॥ Kah upjai kah jā▫e samāvai. Where did we originate, and where will we go and merge? ਕਿਉ ਬਾਧਿਓ ਕਿਉ ਮੁਕਤੀ ਪਾਵੈ ॥ किउ बाधिओ किउ मुकती पावै ॥ Ki▫o bāḏẖi▫o ki▫o mukṯī pāvai. How are we bound, and how do we obtain liberation? ਕਿਉ ਅਬਿਨਾਸੀ ਸਹਜਿ ਸਮਾਵੈ ॥੧॥ किउ अबिनासी सहजि समावै ॥१॥ Ki▫o abẖināsī sahj samāvai. ||1|| How do we merge with intuitive ease into the Eternal, Imperishable Lord? ||1|| ਨਾਮੁ ਰਿਦੈ ਅੰਮ੍ਰਿਤੁ ਮੁਖਿ ਨਾਮੁ ॥ नामु रिदै अम्रितु मुखि नामु ॥ Nām riḏai amriṯ mukẖ nām. With the Naam in the heart and the Ambrosial Naam on our lips, ਨਰਹਰ ਨਾਮੁ ਨਰਹਰ ਨਿਹਕਾਮੁ ॥੧॥ ਰਹਾਉ ॥ नरहर नामु नरहर निहकामु ॥१॥ रहाउ ॥ Narhar nām narhar nihkām. ||1|| rahā▫o. through the Name of the Lord, we rise above desire, like the Lord. ||1||Pause|| ਸਹਜੇ ਆਵੈ ਸਹਜੇ ਜਾਇ ॥ सहजे आवै सहजे जाइ ॥ Sėhje āvai sėhje jā▫e. From Paratma we come and from paratma we go back into after bhramgyan-realization of self ਮਨ ਤੇ ਉਪਜੈ ਮਨ ਮਾਹਿ ਸਮਾਇ ॥ मन ते उपजै मन माहि समाइ ॥ Man ṯe upjai man māhi samā▫e. World comes from the mind and in the mind it originates, and into the mind world is absorbed. ਗੁਰਮੁਖਿ ਮੁਕਤੋ ਬੰਧੁ ਨ ਪਾਇ ॥ गुरमुखि मुकतो बंधु न पाइ ॥ Gurmukẖ mukṯo banḏẖ na pā▫e. As Gurmukh, we are liberated, and are not bound. ਸਬਦੁ ਬੀਚਾਰਿ ਛੁਟੈ ਹਰਿ ਨਾਇ ॥੨॥ सबदु बीचारि छुटै हरि नाइ ॥२॥ Sabaḏ bīcẖār cẖẖutai har nā▫e. ||2|| Contemplating the Word of the Shabad, we are emancipated through the Name of the Lord. ||2|| ਤਰਵਰ ਪੰਖੀ ਬਹੁ ਨਿਸਿ ਬਾਸੁ ॥ तरवर पंखी बहु निसि बासु ॥ Ŧarvar pankẖī baho nis bās. At night, lots of birds settle on the tree. ਸੁਖ ਦੁਖੀਆ ਮਨਿ ਮੋਹ ਵਿਣਾਸੁ ॥ सुख दुखीआ मनि मोह विणासु ॥ Sukẖ ḏukẖī▫ā man moh viṇās. Some are happy, and some are sad. Caught in the desires of the mind, they perish. ਸਾਝ ਬਿਹਾਗ ਤਕਹਿ ਆਗਾਸੁ ॥ साझ बिहाग तकहि आगासु ॥ Sājẖ bihāg ṯakėh āgās. And when the life-night comes to its end, then they look to the sky. ਦਹ ਦਿਸਿ ਧਾਵਹਿ ਕਰਮਿ ਲਿਖਿਆਸੁ ॥੩॥ दह दिसि धावहि करमि लिखिआसु ॥३॥ Ḏah ḏis ḏẖāvėh karam likẖi▫ās. ||3|| They fly away in all ten directions, according to their pre-ordained destiny. ||3|| Highly recommended short commentary of this shabad by Sant Gyani Gurbachan Singh Bhindranwale

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Awesome thread, also just wanted to point out this similar thread.

More about chidaakash: source: https://en.wikipedia.org/wiki/Chidakasha Chidākāsha in which all gross and subtle activities of the consciousness take place; it is the sky of consciousness, everything dies and evaporates in this space of consciousness, everything is reduced to its essence in this space.[1] Even the mind (conditioned consciousness), along with intellect and ego, merges in this space of unconditioned Pure Consciousness through the paths of devotion, knowledge and action.[2] It is also associated with the ajna chakra, the guru chakra, positioned in the stomata behind the centre of the forehead. Yoga Vasistha speaks about the bhutākāsha – dealing with gross matter, chittākāsha – dealing with mental concepts and chidākāsha with the ātman . These are spaces projected by the mind but all spaces are reduced to one, that is, to the ultimate space which is one’s own true self.[3] Chittākāsha is the field of the mind which provokes a deeper enquiry because there is in it still the duality of the 'seer' (drg) and the 'seen' (drshya); this duality ceases to exist in chidākāshawhich is the field of Pure Consciousness viewed by the mind non-casually.[4] Different mental spaces are seen when the mind ventures outwards to see all that which exists externally, but what already exists externally exists within contained in the inner mental space whose nature is different in different planes, and because consciousness functions variously in varying dimensions depending upon fineness of matter, the number of dimensions and the varying subtlety of the mind. Chidākāsha is the result of Divine Ideation which makes the world a mental projection that functions within time and space to give itself a semblance of reality.[5] Chidākāsha also means the space of consciousness and the space behind the forehead which is the seat of visualization that links man with the conscious, subconscious and super-conscious and also the object of meditation or ishta deva; it helps gain insight into the connection between the two confronting worlds – the higher that is beyond all objects and thought and the lower which is the material world of senses. Subtle vision is developed though practice of Chidākāsha dhāranā.[6] Bhutākāsha is the space outside, the outside world of objects that the senses meet and a mere reflection of the infinite within; Chidākāsha is the space within which having turned the mind inwardly the sublime objectless infinite is to be realized through Adhyātma Vidyā.[7] In his Vivekachudamani, Shankara reminds that the first means to yoga is control of speech, then cessation of sense organ activity, control of mind and control of intellect. He states:- समाहितायां सति चित्तवृत्तौ परात्मनि ब्रह्माणि निर्विकल्पे | न दृश्यते कश्चिदयं विकल्पः प्रजल्पमात्रः परिष्यते ततः || "If the mental functions are established in the true, unchanging, Higher Self, Brahman, this awareness of the phenomenal world is not experienced. What remains thereafter is merely a matter of meaningless word. " – (shloka 399) Then all wrong identifications and knowledge of the anatman cease to survive, there is complete removal of sorrow, and all that remains is the Infinite.[8] Yama tells Nachiketa:- ह्ँस शुचिष्द्वसुरान्तरिक्शसद्-होता वेदिषदतिथिर्दुरोणसत् | नृषद्वरसदृतसद्व्योमसद् अब्जा गोजा ऋतजा अद्रिजा ऋतं बृहत् || "The Immortal Self (Ātman) is the sun shining in the sky, he is the breeze blowing in space, he is the fire burning on the altar, he is the guest dwelling in the house; he is in all men, he is in the gods, he is in the ether, he is wherever there is truth; he is the fish that is born in waters, he is the plant that grows in the soil, he is the river that gushes from the mountain, - he is the changeless reality, the illimitable. " – (Katha Upanishad II.ii.2) and, अग्निर्यथैको भुवनं प्रविष्टो रूपं रूपं प्रतिरूपो बभूव | एकस्तथा सर्वभूतान्तरात्मा रूपं रूपं प्रतिरूपो बहिश्च || २.२.९ "As the one fire, after it has entered the world, though one, takes different forms according to whatever it burns, so does the internal Atman of all beings, though one, takes a form according to whatever He enters and is outside all forms. " - (Katha Upanishad II.ii.9) In other words, Nachiketa is told about the pre-eminence of the all-encompassing Brahman who is everything and who pervades all things. He is told about Brahmanshining brightly in the sky ( akasha ) in subtle ether, in the sky of the Chidākāsha the infinite all –pervading subtle space of Consciousness ; the Self which produces all movement in the universe, shines in the Chidākāsha lighting up all worlds gross and subtle because of the emanation of Om.[9]

Here is 2nd antriv arth of above gurbani tuk.

Transalation Sun Gala Akaash Ki Q. Who is akash? A. Parmeshvar its like akash/chidaakash- full expansive space/sky, in which porakh and aporakh gyan are wings of enlighten being- bhramgyani who is soaring flying high in Vahiguru-akaash-pure expansive -space. By listening(sun) to those bhramgyanis soaring high, Kita Aeei Ris- regular worldly beings also start following their foot steps and soar high.

source: Japji sahib teeka by Sant gyani gurbachan singh bhindranwale Sunn Gala Akash Ki Kita Aaaie Rees - Antriv arth

Reference of jog shastar in japji sahib teeka

Here are sarvan, manan and nidasahan stages in details

Here is reference to upanishad of atma gyan made from japji sahib teeka:

Great thread as always just adding panj tat da dhyaan esoteric translations from japji sahib teeka by sant gyani gurbachan singh khalsa bhindranwale

There is sakhi of sri guru gobind singh ji teaching yog to mata ajeeto ji, please see confirmation in the screenshot below in japji sahib translation of sunaiie jog jugat tin bhed:

Is the mangal above from sri akaal ustat also? Naraj chand. I couldn't find in the search under dasam granth using search gurbani. Can anyone help get me translation?

Thanks jaikara veer, which ang this mangal charan is from in sarbloh granth

source- Japji sahib teeka by Sant Gyani Gurbachan Singh Khalsa Bhindranwale, page- 1 Mangal charan of akaal purakh

Just like to add, I am not discounting reading or listening as per gurbani it says sunaie lagaie sehaj dhyan , deep listening to gurbani truth has great immense power, it could provide paradigm shift in one consciousness but usually sarvan has to be followed by manan and nidsahan to be in naturally effortless abidance and realization of truth. Love to hear views from other members too @Lucky, @bhagatsingh and @Sat1176

Good topic, whilst reading and listening gurbani in repetitive cycle has many benefits as it purifies the surti-mind and antiskaran, as per gurbani reading scriptures without thoroughly following the teachings of gurbani doesn't guarantee acquisition of absolute truth, so its imperative following the teaching, go further in stages in the truth as mentioned in gurbani such as follow what gurbani is pointing towards when gurbani talks about one should do naam jaap and abiding the gyan of the self- this should not be ignored. It should be properly contextualized in -sarvan, manan, nidashan. In fact, right off the bat- japji sahib which is summary of whole sri guru granth sahib ji has puaris focuses on three development states of seeker - sarvan -listening of truth-mahavak*, manan-following the truth-mahavak and nidasahan - abidance in the truth-mahavak, sarvan, manan and nidasahn has three pauri dedicated to it one after another. *Mahavak-