Pheena

Vaho Vaho Gobind Singh, Aaapy Gur (,) Chela

(he) is both the Desciple and the Divine Concsiousness.

When there is noting other than God, then he himself becomes the desciple, he himself is the begger, he himself is the King, he himself is the Guru. An Enlightened Master expresses this exact paradoxical leela, this play of the Divine Dance where the Master himself will express Vairaaag and he himself will express from a Divine Standpoint. He has realized that he is everything so it is so that Guru Nanak dev ji expressed Humility and prayer throughout their expressions from a Sevak's point of view.

In Bhakti, the devotee establishes a near and dear relationship with the Lord. He cultivates slowly any one of the six Bhavas according to his temperament, taste and capacity.

Bhava are the six kinds of attributes of devotees or Bhavas towards God. The Bhavas differ in type and intensity of feeling. The different Bhavas are arranged in order of their intensity.

Santa Bhava Dhruva and Prahlada had the feeling of a child to its parents.

Dasya Bhava the devotee behaves like a servant. His Lord is his Master. Hanuman is an ideal servant of God.

Sakhya Bhava, there is a sense of equality. Arjuna and Kuchela had this Bhava.

Vatsalya Bhava, the devotee looks upon the Lord as his own child. Yasoda had this Bhava for Sri Krishna. Kausalya had this Bhava for Sri Rama.

Kanta Bhava is the love of the wife to the husband. Sita and Rukmini had this Bhava.

Madhurya Bhava where culmination is reached. The lover and the Beloved become one through the intensity of love. Radha and Mira had this type of love.

The last Bhava is the highest culmination of Bhakti. It is merging or absorption in the Lord. The devotee adores the Lord. He constantly remembers Him. He sings His Name (Kirtan). He speaks of His glories. He repeats His Name. He chants His Mantra. He prays and prostrates. He hears His Lilas. He does total, ungrudging, unconditional surrender, obtains His grace, holds communion with Him and gets absorbed in Him eventually.

In Madhurya Bhava, there is the closest relationship between the devotee and the Lord. There is no sensuality in Kanta and Madhurya Bhavas. There is no tinge of carnality in them. Passionate people cannot understand these two Bhavas as their minds are saturated with passion and lower sexual appetite. Sufistic saints also have the Bhava of lover and the Beloved, Madhurya Bhava. Gita Govinda written by Jaya Deva is full of Madhurya Rasa. The language of love which the mystic uses cannot be comprehended by worldly persons. Only Gopis, Radha, Mira, Tukaram, Narada, Hafiz, can understand this language.

Perhaps the Admins on SikhSangat are just trying to avoid a discussion which will lead no where and will only end up creating hatred and anger. Its been discussed many times, the same points will be brought up again and again.

Perhaps you should post in their Feedback forum and ask to explain their decisions.

The word "yoga" comes from the Sanskrit root yuj, which means "to join" or "to yoke".

" Yoga is not a religion—remember that. Yoga is not Hindu, it is not Mohammedan. Yoga is a pure science just like mathematics, physics or chemistry. Physics is not Christian, physics is not Buddhist. If Christians have discovered the laws of physics, then too physics is not Christian. It is just accidental that Christians have come to discover the laws of physics. But physics remains just a science. Yoga is a science—it is just an accident that Hindus discovered it. It is not Hindu. It is a pure mathematics of the inner being. So a Mohammedan can be a yogi, a Christian can be a yogi, a Jaina, a Buddhist can be a yogi.

Yoga is pure science, and Patanjali is the greatest name as far as the world of yoga is concerned. This man is rare. There is no other name comparable to Patanjali. For the first time in the history of humanity, this man brought religion to the state of a science: he made religion a science, bare laws; no belief is needed….

Yoga is concerned with your total being, with your roots. It is not philosophical. So with Patanjali we will not be thinking, speculating. With Patanjali we will be trying to know the ultimate laws of being: the laws of its transformation, the laws of how to die and how to be reborn again, the laws of a new order of being. That is why I call it a science.

Patanjali is rare. He is an enlightened person like Buddha, like Krishna, like Christ, like Mahavira, Mohammed, Zarathustra, but he is different in one way. Buddha, Krishna, Mahavira, Zarathustra, Mohammed, no one has a scientific attitude. They are great founders of religions. They have changed the whole pattern of human mind and its structure, but their approach is not scientific.

Patanjali is like an Einstein in the world of Buddhas. He is a phenomenon. He could have easily been a Nobel Prize winner like an Einstein or Bohr or Max Planck, Heisenberg. He has the same attitude, the same approach of a rigorous scientific mind. He is not a poet; Krishna is a poet. He is not a moralist; Mahavira is a moralist. He is basically a scientist, thinking in terms of laws. And he has come to deduce absolute laws of human being, the ultimate working structure of human mind and reality.

And if you follow Patanjali, you will come to know that he is as exact as any mathematical formula. Simply do what he says and the result will happen. The result is bound to happen; it is just like two plus two, they become four. It is just like you heat water up to one hundred degrees and it evaporates. No belief is needed: you simply do it and know. It is something to be done and known. That's why I say there is no comparison. On this earth, never a man has existed like Patanjali.

You can find in Buddha's utterances, poetry—bound to be there. Many times while Buddha is expressing himself, he becomes poetic. The realm of ecstasy, the realm of ultimate knowing, is so beautiful, the temptation is so much to become poetic, the beauty is such, the benediction is such, the bliss is such, one starts talking in poetic language.

But Patanjali resists that. It is very difficult. No one has been able to resist. Jesus, Krishna, Buddha they all become poetic. The splendor, the beauty, when it explodes within you, you will start dancing, you will start singing. In that state you are just like a lover who has fallen in love with the whole universe.

Patanjali resists that. He will not use poetry; he will not use a single poetic symbol even. He will not do anything with poetry; he will not talk in terms of beauty. He will talk in terms of mathematics. He will be exact, and he will give you maxims. Those maxims are just indications what is to be done. He will not explode into ecstasy; he will not say things that cannot be said; he will not try the impossible. He will just put down the foundation, and if you follow the foundation you will reach the peak which is beyond. He is a rigorous mathematician—remember this. "


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Thanks to HeyDudesWassup for the post below

"Yoga is the process in which we are able to access and abide in the profound vision of our true essential self nature (swarupa) by allowing the disturbances, fluctuations, agitations, perturbations, and vagaries (vrtti) of consciousness (citta) to subside, become stilled, and eventually cease (nirodha)"
Patanjali, from the "Yoga Sutras", Chapter I verses 2-3

Ashtanga Yoga (Patanjali's Ashtanga Yoga - Eight limb / step yoga)
The basis of ashtanga yoga is the Yoga sutras (Sanskrit Verses) of Patanjali. We will consider the different aspects of yoga while remaining under the guiding principles of Patanjali's Yoga (Ashtanga Yoga). The Asana, Pranayama, Dharana, Dhyan & Samadhi or the Yama and Niyama are systematically described by Patanjali in his Sanskrit Sutras (verses).
1. Yama (Principles)
2. Niyama (Personal Disciplines)
3. Asana (Yoga Positions or Yogic Postures)
4. Pranayama (Yogic Breathing)
5. Pratyahara (Withdrawal of Senses)
6. Dharana (Concentration on Object)
7. Dhyan (Meditation)
8. Samadhi (Salvation)

Hatha Yoga
The term Hatha Yoga has been commonly used to describe the practice of asana (postures). The syllable 'ha' denotes the pranic (vital) force governing the physical body and 'tha' denotes the chitta (mental) force thus making Hatha Yoga a catalyst to an awakening of the two energies that govern our lives. More correctly the techniques described in Hatha Yoga harmonise and purify the body systems and focus the mind in preparation for more advanced chakra and kundalini practices. The Hatha Yoga system includes asana along with the six shatkarmas (physical and mental detox techniques), mudras and bandhas (psycho-physiological energy release techniques) and Pranayama (pranic awakening practices). Fine tuning of the human personality at increasingly subtle levels leads to higher states of awareness and meditation.
1. Yogasana(Yoga Positions)
2. Six shatkarmas(physical and mental detox techniques)
3. Mudras and Bandhas(psycho-physiological energy release echniques)
4. Pranayama(pranic awakening practices)

Mantra Yoga
Japa Yoga, Requirements, State of Consciousness in Matra Yoga, Methods of Chanting, Effects of Mantra, How to Practice & Rules of Mantra Chanting)

Mantra Yoga -
Mantra Yoga has its origin in Vedic Sciences and also in Tantra, infact all the verses in Vedas are called mantras, it is said that any person who can chant or sing Vedas can achieve the ultimate salvation or union with supreme consciousness only by chanting the mantras, which is the aim Mantra Yoga.

Bhakti Yoga
Bhakti is a Yoga of devotion or complete faith. This faith is generally in the God or supreme consciousness in any of the forms. It may be Lord Rama, Krishna, Christ, Mohammed, Buddha etc. It may be a Guru for his disciples.
Important thing is the person interested in following this path should have very strong emotional bond with the object of faith. The flow of emotional energy is directed to this object. Mostly people suppress their emotions and that often reflects in the form of physical and mental disorders. This Bhakti Yoga releases those suppressed emotions and brings the purification of inner self.

Continuous meditation of God or object of faith gradually decrease the ego of the practitioner, which further prevents new distractions, fickleness or even pain and induces strong bonds of love. Slowly the practitioner looses the self identity and becomes one with the object of faith, this is a state of self realization.

Karma Yoga
Karma Yoga is a path of devotion to the work. One looses his identity while working, only selfless work remains. This state is very difficult to achieve. Generally some rewards or incentives or outcome follows the work and one is attached to this reward or incentive. This is not the Karma Yoga. Non-attachment with the work and becoming the perfect instrument of the super consciousness in this manifested universe is the ultimate aim of Karma Yoga.

In the initial stages of Karma Yoga, individual possesses strong sense of ego and consciously or unconsciously he is attached to the fruits of his efforts or at least praise or recognition but by continuous involvement in the work and change in mental attitude, one can surely disassociate himself from the ego and his own personality. In this state the work becomes worship to the God, it becomes spiritual, also the individual becomes expert, skilled and Yogi. He achieves stability of mind in all conditions, he is not disturbed or excited or happy in any of the situations. He becomes divine & his actions represent God's will. The essence of Karma Yoga as extracted from 'Bhagvad Gita' says: The world confined in its own activity except when actions are performed as worship of God. Therefore one must perform every action sacramentally and be free of your attachments to the results.

Jnana Yoga
Jnana Yoga is the process of converting intellectual knowledge into practical wisdom. It is a discovery of human dharma in relation to nature and the universe. Jnana Yoga is described by tradition as a means to obtain the highest meditative state and inner knowledge.

Jnana literally means 'knowledge', but in the context of yoga it means the process of meditative awareness which leads to illuminative wisdom. It is not a method by which we try to find rational answers to eternal questions, rather it is a part of meditation leading to self-enquiry and self-realisation.

Some of the components of Jnana Yoga are:
1. Not believing but realising
2. Self-awareness leading to self-analysis
3. Experiencing knowledge
4. Realising the personal nature
5. Developing intuitive wisdom
6. Experiencing inner unity

Kundalini Yoga (From the Tantras)
This system of Yoga is concerned with awakening of the psychic centers or chakras, which exists in every individual. (Please refer to the figure) There are six main chakras in the human beings. The mind is made up of different subtle layers. Each of these layers progressively are associated with the higher levels of consciousness. Each of these levels are related to the different chakra or psychic center located throughout the psychic body. There are no of other chakras apart from the six main, which are associated with planes below the human level. In all we have chakras that connect us to animal levels of mind, to the instinctive realms of being or to the sublime heights of consciousness.

In Kundalini Yoga, higher-level chakras are awakened and also the activities associated with these higher psychic centers. The basic method of awakening involves deep concentration on these chakras and forcing their arousal. Asanas, pranayama, mudra and bandha and other forms of Yoga such as Mantra Yoga are also used to stimulate the awakening.

Kriya Yoga
The word kriya means 'activity' or 'movement' and refers to the activity or movement of consciousness. Kriya also refers to a type of practical or preliminary practice leading to total union, the final result of practice. Kriya Yoga does not curb mental fluctuations but purposely creates activity and awakening in consciousness. In this way all faculties are harmonised and flower into their fullest potential.

Kriya Yoga originated in antiquity and evolved over time through practise and experience. The full form of Kriya Yoga consists of over 70 kriyas out of which only 20 or so are commonly known. The kriya practices are inscribed in numerous tantric texts written in Sanskrit. To date only a few of these have been translated into other languages. The most authoritative magna opus on the subject of Kriya. The practices of Kriya Yoga were propagated by Swami Satyananda Saraswati from secret teachings described in the Yoga and Tantra Shastras. The kriyas, as taught by Satyananda Yogaâ„¢, are one of only two systems of Kriya Yoga recognized the world over, the other being that of Paramahamsa Yogananda.

Raja Yoga
Raja Yoga usually refers to the system of yoga that is described in the Yoga Sutras of Sage Patanjali. In this ancient text Sage Patanjali describes eight stages of yoga which are known collectively as Raja Yoga. Raja Yoga is a comprehensive yoga system which deals with the refinement of human behaviour and personality through the practice of the yamas (restraint) and niyamas (disciplines); attainment of physical health and vitality through asanas (postures) and pranayamas (pranic breathing techniques); management of mental and emotional conflicts and development of awareness and concentration through pratyahara (sensory withdrawal) and dharana (concentration); and developing the creative aspect of consciousness for transcendental awareness through dhyana (meditation) and samadhi (absorption in the universal identity).

Swara Yoga
Swara is Sanskrit word, meaning sound or note. It is also a continuous flow of air through one nostril. Yoga means union, so Swara yoga is a science which is realization of cosmic consciousness through control and manipulation of breath.

Swara Yoga is science which is a complete study, observations, control and manipulation of breath or Swara. Pranayama is only related to control of breath in various ways. In swara yoga, you will find association of breath in relation to activities of sun, moon, various seasons, physical and mental conditions of individuals etc. So Swara Yoga is more comprehensive in theory and practices related to breath.



More will be added to this thread of Yoga, if you feel you have something to add please pm me.

The Guru of Baba Bullay Shah was planting Onions as Baba Bullay Shah approached his guru and asked the question, "How do I Find God?" Their Guru said with ease as he plucked the root of an onion out of the soil and planted it in the other field... "Bullia Rub tha ke Lubhna, Aeithro Putna, Aeither Launa". Uproot your thoughts from the world and plant them in God.

When a Deciple is Worthy, the Master himself comes to seek the Deciple.

A Sant started to scream and yell for help as he was in need for assitance. Few minutes passed by and a crowd had gathered around this Saint as he was continually asking for help.., "save me" he said, over and over again. The crowd looked at him in astonishment as he was glued to a tree hugging it as if it was running away or as others were coming to take it away from him. The saint continued to ask for help, to be saved from the tree. The Onlookes looked puzzled as the Saint himself was hugging the tree yet asking to be saved from it. After few moments had gone by, one man came forward and asked the sant, "what are you doing? You yourself are Hugging the tree yet asking to be Saved?? Simply let go...release your grip of the tree and you will be freed". The Saint release his grip and looked in the faces of the crowd and said, This is exactly your situation, you want to be freed from this world/maya yet you yourself are holding on to it. Simply Let GO.

First unhook the Stern line (the rope that holds the boat to the dock) as you make your Voyage across the ocean.

What is written in the SGGS is what it is meant to say, not what it 'Should' Say.

The Student is there to learn, but yet he is already trying to become a teacher.

In Bhakti, the devotee establishes a near and dear relationship with the Lord. He cultivates slowly any one of the six Bhavas according to his temperament, taste and capacity.

Bhava are the six kinds of attributes of devotees or Bhavas towards God. The Bhavas differ in type and intensity of feeling. The different Bhavas are arranged in order of their intensity.

Santa Bhava Dhruva and Prahlada had the feeling of a child to its parents.

Dasya Bhava the devotee behaves like a servant. His Lord is his Master. Hanuman is an ideal servant of God.

Sakhya Bhava, there is a sense of equality. Arjuna and Kuchela had this Bhava.

Vatsalya Bhava, the devotee looks upon the Lord as his own child. Yasoda had this Bhava for Sri Krishna. Kausalya had this Bhava for Sri Rama.

Kanta Bhava is the love of the wife to the husband. Sita and Rukmini had this Bhava.

Madhurya Bhava where culmination is reached. The lover and the Beloved become one through the intensity of love. Radha and Mira had this type of love.

The last Bhava is the highest culmination of Bhakti. It is merging or absorption in the Lord. The devotee adores the Lord. He constantly remembers Him. He sings His Name (Kirtan). He speaks of His glories. He repeats His Name. He chants His Mantra. He prays and prostrates. He hears His Lilas. He does total, ungrudging, unconditional surrender, obtains His grace, holds communion with Him and gets absorbed in Him eventually.

In Madhurya Bhava, there is the closest relationship between the devotee and the Lord. There is no sensuality in Kanta and Madhurya Bhavas. There is no tinge of carnality in them. Passionate people cannot understand these two Bhavas as their minds are saturated with passion and lower sexual appetite. Sufistic saints also have the Bhava of lover and the Beloved, Madhurya Bhava. Gita Govinda written by Jaya Deva is full of Madhurya Rasa. The language of love which the mystic uses cannot be comprehended by worldly persons. Only Gopis, Radha, Mira, Tukaram, Narada, Hafiz, can understand this language.

" HE AND ONLY HE IS THE TRUE LORD. HE IS TRUTH -- SATNAM.
HE IS AND ALWAYS WILL BE. THOUGH ALL VANISH HIS REALITY WILL NEVER LEAVE.
HE CREATED MAYA -- THINGS OF VARIOUS COLORS AND EMOTIONS AND DISPOSITIONS.
HE CREATES ALL THINGS AND WATCHING OVER THEM, HE ALSO GIVES THEM GREATNESS.

What a wonderful thing Nanak has said. He says God makes the creation, and having made it, He looks at it, just as a painter paints a picture, then steps back a little to view his work. He observes it closely, he steps to the right and looks, steps to the left and looks again. Then he views it from a distance, then he takes it up to the window to scrutinize it in the light and in shadow. He examines it in a thousand ways, as does a sculptor.

HE CREATES ALL THINGS AND WATCHING OVER THEM, HE ALSO GIVES THEM GREATNESS.
Thus He gives prominence and importance to His creation. So God is not against samsara or else why should He create it?
Nor is he maya's enemy, or why should He bother with it? So the difficulty encountered by logic had no ground with the devotee. Nanak says not only does He create but He admires His creation and looks at it exultantly, thus giving it honor and importance. Remember, God has created you and having created you he has examined you from all sides, and He is still looking at you constantly as a part of His own handiwork, giving you dignity and importance; and on its own all sin will fade away from your life. If you remember this you will move about as a creation of His. You will speak and hear, fully conscious of the fact that you are His creation. In all your dealings you will be conscious of the fact that you are His and He is looking after you all the time. He watches over you constantly. He provides you with comfort and care. He looks at you lovingly, again and again. He never tires of looking at you. He is pleased with you for it is He who has made you. He is neither disappointed nor disheartened by your ways or else He could destroy you so easily. No matter how bad and sinful you become, His flame of hope for you never burns out. No matter how far you wander away from Him, no matter how completely you forget Him and turn your back on Him, His loving gaze is still fixed on you. For He knows that if not today, tomorrow you are sure to return. Sooner or later the prodigal must return, his coming back is certain, for the further you go away from Him the more unhappy you will become, like a little child who has run away from home.

A little child, barely four years old, ran away from home. He took a small bundle of clothes and set out. A policeman found him going back and forth along the side of the road a number of times. He approached him, thinking he needed help, and asked, "Where do you want to go? Where have you come from?"
The child said, "I have run away from home but Mother always said not to cross the road, but to stay on this side.
Now I don't know what to do, since I can't cross over."
How far can a small child stray? Even if he does, Mommy has always set a limit and how can he disobey her?
How far will you wander from God? Even if you are angry with Him for some reason, you will keep shuttling between home and the road crossing. How far can you go and where will you go? Wherever you roam it is within His boundaries. Wherever you are will be within Him. Your anger is the anger of a little child; it is nothing but a part of love. He is never displeased by your displeasure.

Nanak says: He gives you importance and glorified you. What He has created He surveys, and He likes what He surveys. "

now that is an impressive argument, i'll have to come back to it as im quite busy with work and i'll be out this weekend. We will continue this discussion next week.

but i'll just add few things. You open the Guru Granth Sahib and you begin to read, WHY? Curiosity? Interest? Questions? The first words declare his Existance and it is enough for those who only needed a Spark to ignite the Flame. For those who did not even see the spark will read further and the sparks will continue to build. Personal opinion, i don't think you are asked to belive in God, rather you are asked to seek him. Questions are asked, fingers are pointed at our desires, our attachments, our False egos and if even then you do not question your existance then what more can words do for you. Your sincerity in Seeking goes much further than one may wish to consider. It is your Sincerity alone that will open you to the direct experiences of his existance. Seek with Sincerity and you are bound to find him. Buddha spent 6 years in search for the source. 6 hard, long years. Every Saint was once a common man trapped in ego, attachments. His journey alone is a sign that he is attainable, only if we are Sincere and Truthful in our search.


Experiences as you put it are directly related to believing or not believing in God. If you so want to know God, then SEEK him thru the infinite means he can be found. Words cannot give you experiences. Hence the Guru says to seek the one who has found him, seek the one who is lit, and from him/her you are bound to get that light seek the True Congression. Where one drop cannot make his way to the ocean but if that one drop joins with a thousand other drops and make river they are bound to find the ocean. Hence the importance and the necessity of a Guru, a Master, a Saint, an Enlightened being, Sangat. The one who has found him Seek that ONE. What you are asking is that you want me to use Words to tell you he exits. I will tell you right now that that is impossible. He cannot be proven by words, only by direct experiences. Thru words we can have forknowledge of his existance, but even then a skeptic will always be a skeptic. Until he/she has a direct experience of God. Now how does one attain this expeirence, some may experience this thru Nature, or thru a Guru. I repeat again Words cannot give you a direct experience that will prove to you that there is someone, something out there that never dies, never ending omnipresent divinity. They can point you in the direction of how to experience, but they themselves are not the experience. The majority of the seeker are pacing in this gap, They read about God and they think they have found him. Hardly , reading about Paris does not mean you have gone to paris. You have attain the knowledge of paris, its weather, its cultures, its origin, its history, geogprahy, but without being there you have no idea what paris is like. HE IS BEYOND Words and Thoughts. The Guru Granth Sahib is compiled in Words, in languages trying again and again to capture the divinity in it. If you read thru the japji sahib Guru Nanak himself said he is beyond words. Guru Nanak dev ji even said the Vedas have tried and failed to capture him. But a path is paved for you if you so choose to walk it.

We see other having Trust and Surrender in God, but we cannot conclude or assume that their faith is Blind Faith. This is a Journey we have been traveling for birth to birth gathering experiences, knowledge. A child not even 10 yet, goes to the Gurudwara wants to read the Guru Granth Sahib, pays full attention to the Shabads hearing them enjoying them. Is that blind faith or is it so that he past experiences have led him to this point to continue his journey from the point he left it in his past birth? We do not know what experiences he has had in his past.

Faith comes and goes as you said, but TRUST is the product of faith. Faith must be transformed into Trust. Trust is far more secure and stable than Faith, even tho both run parallel and even become synanamous to each other, Faith can only be secured with 100% Trust and Surrender. But to someone who is in doubt that this Santa Clause exists faith is hard to come by, to the one who lacks this Trust instead places his or her faith into direct experiences as you put it will lose his faith or gain it. Because one day he will get what he wants or desired from Santa then another day he will not. So when his desires are not met he looses faith because you begin to demand something from the creator and when he did not provide you with what you desired, this faith that you had is lost again. So you had no Trust in his doing that perhaps it is good for me that i did not get it. Perhaps he knows best. Your Trust only lasted until you got what you wanted. First error is made here. To Desire something and place all of your faith on the line.

Now the question is how can i Trust or Surrender to Something/Someone who i have not yet seen or met. Now that is a question worth asking.

Perhaps this quote will better suite your needs, :

Ramana Maharshi, one of the greatest saints and sages of modern India, master teacher of self-inquiry, once said:

"No one doubts that he exists, though he may doubt the existence of God. If you find out the truth about yourself and discover your own source, that is all that is required."

Know Thyself! Bulliah Key jana Mai Kohun.........

Anything that does not progress your life towards the infinite is manmut, for it is the Guru that leads you to the beloved, hence gurmat.

It is a Paradox. the Mind being logical cannot comprehend, it can only be experienced and known, yet there is nothing to experience or be known.

hope that helps somewhat lol....

loll you are obsessed with theories about everything.

"sochai soch na hova-ee jay sochee lakh vaar" Your Knowledge will not sprout from thinking or your theories, but from Grace. Grace which is the by-product of Love. For Love no theories are required.

Well im out for today, My Advice:

Put more effort into bringing Love in your heart and Theorize less.

ok Firstly you are incorrect in thinking that Ram the brother of Lakshman, the husband to Seeta, the one who triumped over Rawaan was a mythological creation. What makes you think that Ram was a mythological character?

What about Krishna, was he a Mythological Character as well? If so then the whole of MahaBharat is a Myth? Am i correct so far?

What you mean it will make more sense to you if....., it seems you are trying to Mold Gurbani to how it wuold make sense to you and not molding yourself to what gurbani is. If that is your approach to this, then surely you are not using the right methods.

Gurbani is What it is. Don't think about changing Gurbani, think about Changing yourself.

lol veer ji, tis not a sickness, but a good thing. it is the most common effect of bhagti one feels is the pressure or energy being build up at the 3rd eye. but it is not to say it is a necessary thing to have to happen. If it doesnt happen to someoen, it doesn't mean you are doing something wrong. Just keep on doing what you are doing. The energy will manifest itself in different ways.

agreed!

continue ur simran regardless of the activities that happen to the body. that feeling isn't the end, simply your energy being built up at a point in ur body. when it accumates to a point where you are sensitive enough, you can feel it.

Sometimes there is a pressure being built up in your forehead (the third eye) or your hands become cold and you can feel the energy flowing thru your palms.

These are simply few events that occur to the physical body as the energy begins to flow thru your chakras. Do not be Distracted by them, just continue your simran.

As long as you feel you have known God, you are under an illusion -- you err.

For whatever you have known cannot be God, whatever you have measured cannot be God, whatever you have fathomed cannot be God. You must be diving into some lake; you are nowhere near the ocean. You have gone into some insignificant valley; you have not known the abysmal depths where falling is endless. You must have climbed some nondescript hill on the outskirts of your village; you have no knowledge of His Everest where climbing is impossible. We have succeeded in climbing the Everest of the Himalayas, though with great difficulty, but to scale His Everest is unthinkable.

Why is it impossible? Try to understand how inconceivable it is to gauge or understand God.... we are a part of Him. How can a part know the whole? I can hold everything of this world within my hand, except myself. How can I hold myself in my own hand? My eyes can see everything under the sun, but how can they look at me? They cannot see me completely for the simple reason that they are a part of me, and the part can never know the whole; it may get glimpses but not the complete picture.

The difficulty is that we are a part of this vast expanse. Had we not been a part of God we would have known Him; had we been distinct and separate from Him, we could have gone around Him and investigated. But we are a part of Him; we are His very heartbeat, His breath! How can we go around Him? How can we grasp Him? Man is but a particle of sand in this vast expanse, a drop in the ocean.

How can this one lonely drop contain the whole ocean? How can it know the entire ocean?

This is very interesting: the drop is in the ocean and the drop is the ocean. So in a very profound sense, the drop knows the ocean, because the ocean is not different from the drop. And yet in another sense it cannot know the ocean because the ocean is not separate from it. This is the biggest paradox of religion: we know God and yet we do not know Him at all. How can this be when He throbs in us and we in Him? We are not far from Him; in fact there isn't the slightest distance between Him and us.

So in a sense we know Him well; and yet we do not know Him at all, because we are a part of Him. How can a part know the whole? We dive in Him, we float in Him, live in Him; at times we forget Him and sometimes we remember Him. Sometimes we feel ourselves very near Him and sometimes far. In clear moments we feel that we have known Him. When the heart gets over-filled, we know that we have known, because we have recognized Him. Wisdom comes, then again it is lost and there is deep darkness. Then we falter again. But this very state of knowing and not knowing is the basic condition of a religious person.

When anyone questioned Buddha about God he would keep silent. What could he say? Contradictions cannot be spoken about. If he were to say, "I know," he would be making a mistake, because who can say that he knows? And if Buddha were to say he did not know, he would be making a false statement, because who knew more than he!

Early one morning a very learned pundit came to Buddha to ask about God. Buddha remained silent. Soon the pundit left. Ananda asked Buddha why he had not answered, since the pundit was a man who knew a great deal and deserved an answer. Buddha said, "Just because he is deserving, it is all the more difficult to give him an answer. If I said I have known Him, it would be wrong, because without knowing Him completely how could I claim to know Him at all? I I said I did not, that too would be false. All claims derive from the ego and the ego can never know Him. Since he is deserving and intelligent and understanding, I had to keep silent. He understood. Did you not see him bow before he left?"

Then Ananda remembered how the pundit was so grateful that he bowed reverently at Buddha's feet. "How wonderful! Did he really understand? That never occurred to me."

Buddha replied, "Horses are of three types. The first type you hit with a whip and they will move, inch by inch. The second type you need not whip; just threaten them and they move. For the third, you need not even crack the whip; just the shadow of the whip sets them going. The pundit belongs to the third type. I had only to show him the shadow and he started on the journey."

Words are the whips; silence is the shadow. Words are needed, because it
is the rare horse that responds to the shadow of the whip. The condition of one who knows is such that he cannot say he knows, and he cannot say he does not know.

He is in between knowing and not knowing.

Nanak says He is without end. Whatever you say of Him is too little. You keep on saying and yet you find that there is so much to say that you have hardly said anything. All expressions regarding Him are incomplete. And all scriptures are incomplete; they are meant for the horses who don't respond to the shadow of the whip.

The Guru of Baba Bullay Shah was planting Onions as Baba Bullay Shah approached his guru and asked the question, "How do I Find God?" Their Guru said with ease as he plucked the root of an onion out of the soil and planted it in the other field... "Bullia Rub tha ke Lubhna, Aeithro Putna, Aeither Launa". Uproot your thoughts from the world and plant them in God.

When a Deciple is Worthy, the Master himself comes to seek the Deciple.

A Sant started to scream and yell for help as he was in need for assitance. Few minutes passed by and a crowd had gathered around this Saint as he was continually asking for help.., "save me" he said, over and over again. The crowd looked at him in astonishment as he was glued to a tree hugging it as if it was running away or as others were coming to take it away from him. The saint continued to ask for help, to be saved from the tree. The Onlookes looked puzzled as the Saint himself was hugging the tree yet asking to be saved from it. After few moments had gone by, one man came forward and asked the sant, "what are you doing? You yourself are Hugging the tree yet asking to be Saved?? Simply let go...release your grip of the tree and you will be freed". The Saint release his grip and looked in the faces of the crowd and said, This is exactly your situation, you want to be freed from this world/maya yet you yourself are holding on to it. Simply Let GO.

First unhook the Stern line (the rope that holds the boat to the dock) as you make your Voyage across the ocean.

In Bhakti, the devotee establishes a near and dear relationship with the Lord. He cultivates slowly any one of the six Bhavas according to his temperament, taste and capacity.

Bhava are the six kinds of attributes of devotees or Bhavas towards God. The Bhavas differ in type and intensity of feeling. The different Bhavas are arranged in order of their intensity.

Santa Bhava Dhruva and Prahlada had the feeling of a child to its parents.

Dasya Bhava the devotee behaves like a servant. His Lord is his Master. Hanuman is an ideal servant of God.

Sakhya Bhava, there is a sense of equality. Arjuna and Kuchela had this Bhava.

Vatsalya Bhava, the devotee looks upon the Lord as his own child. Yasoda had this Bhava for Sri Krishna. Kausalya had this Bhava for Sri Rama.

Kanta Bhava is the love of the wife to the husband. Sita and Rukmini had this Bhava.

Madhurya Bhava where culmination is reached. The lover and the Beloved become one through the intensity of love. Radha and Mira had this type of love.

The last Bhava is the highest culmination of Bhakti. It is merging or absorption in the Lord. The devotee adores the Lord. He constantly remembers Him. He sings His Name (Kirtan). He speaks of His glories. He repeats His Name. He chants His Mantra. He prays and prostrates. He hears His Lilas. He does total, ungrudging, unconditional surrender, obtains His grace, holds communion with Him and gets absorbed in Him eventually.

In Madhurya Bhava, there is the closest relationship between the devotee and the Lord. There is no sensuality in Kanta and Madhurya Bhavas. There is no tinge of carnality in them. Passionate people cannot understand these two Bhavas as their minds are saturated with passion and lower sexual appetite. Sufistic saints also have the Bhava of lover and the Beloved, Madhurya Bhava. Gita Govinda written by Jaya Deva is full of Madhurya Rasa. The language of love which the mystic uses cannot be comprehended by worldly persons. Only Gopis, Radha, Mira, Tukaram, Narada, Hafiz, can understand this language.

In Bhakti, the devotee establishes a near and dear relationship with the Lord. He cultivates slowly any one of the six Bhavas according to his temperament, taste and capacity.

Bhava are the six kinds of attributes of devotees or Bhavas towards God. The Bhavas differ in type and intensity of feeling. The different Bhavas are arranged in order of their intensity.

Santa Bhava Dhruva and Prahlada had the feeling of a child to its parents.

Dasya Bhava the devotee behaves like a servant. His Lord is his Master. Hanuman is an ideal servant of God.

Sakhya Bhava, there is a sense of equality. Arjuna and Kuchela had this Bhava.

Vatsalya Bhava, the devotee looks upon the Lord as his own child. Yasoda had this Bhava for Sri Krishna. Kausalya had this Bhava for Sri Rama.

Kanta Bhava is the love of the wife to the husband. Sita and Rukmini had this Bhava.

Madhurya Bhava where culmination is reached. The lover and the Beloved become one through the intensity of love. Radha and Mira had this type of love.

The last Bhava is the highest culmination of Bhakti. It is merging or absorption in the Lord. The devotee adores the Lord. He constantly remembers Him. He sings His Name (Kirtan). He speaks of His glories. He repeats His Name. He chants His Mantra. He prays and prostrates. He hears His Lilas. He does total, ungrudging, unconditional surrender, obtains His grace, holds communion with Him and gets absorbed in Him eventually.

In Madhurya Bhava, there is the closest relationship between the devotee and the Lord. There is no sensuality in Kanta and Madhurya Bhavas. There is no tinge of carnality in them. Passionate people cannot understand these two Bhavas as their minds are saturated with passion and lower sexual appetite. Sufistic saints also have the Bhava of lover and the Beloved, Madhurya Bhava. Gita Govinda written by Jaya Deva is full of Madhurya Rasa. The language of love which the mystic uses cannot be comprehended by worldly persons. Only Gopis, Radha, Mira, Tukaram, Narada, Hafiz, can understand this language.