How Kundalini Yoga Produces Meditation On The Naam

Posted on January 4, 2011. Filed under: How Spirituality Works | Tags: , , , , , , , , , , , , , , , , , |

According to Sikh teaching the pinnacle of all spirituality is meditation on the Naam. However, exactly what meditation on the Naam is is unclear because it is never clearly defined in any of the traditional Sikh writings. This has led to many arguments and deep divisions among various Sikh associatons. American Sikhs, students of Yogi Bhajan, have often assumed that meditation on the Naam means repetition of the mantra Waheguru, which is the most sacred Sikh name of God. There is a basic flaw to this thinking. Repetition of a mantra, any mantra even the most sacred ever conceived, is not meditation, and therefore Meditation on the Naam does not refer to repetition of any name of God. The repetition of a mantra, any mantra, is a spiritual practice.

In order to understand this it is necessary to define and explain a few basic terms.

What is spirituality? Kundalini Yoga teaches that we and all creation exist in Oneness with God. If spirituality means connection to God then all living things are equally spiritual because all things are equally part of the Oneness of God. This would mean that spirituality has no real distinction.  What makes spirituality distinct is the ability to recognize the connection of Oneness. Humanity has this ability which other species appear to lack. The basis for this ability of humanity to recognize our connection with Oneness lies in our  ability to recognize what is true. As humans we can recognize when we are being honest with ourselves and when we are not and make choices accordingly. We also have the ability to hear what we want to hear and believe what we want to believe. We have these opposing abilities in equal amounts. This is the basis of our free will. We have the ability to choose to develop more honesty within ourselves or to choose ignorance and maintain our delusions. Anything that we do that causes us to become more honest with ourselves is spiritual. Anything that encourages us to hear only what we want to hear and believe what we want to believe inhibits our spirituality.

A spiritual practice then is anything that we do that develops our ability to be honest with ourselves. Kundalini Yoga is the science that includes all forms of spiritual practice. Kundalini Yoga makes no differentiation for religion or belief system. If the intent of the practice is to cause the practitioner to become more honest with themselves it is a valid spiritual practice and part of Kundalini Yoga. Kundalini Yoga is not just the exercises and kriyas that are associated with yogic masters like Yogi Bhajan. Kundalin Yoga includes all types of prayer, all chanting and singing of hymns, all bowing or genuflction before what is deemed sacred, all contemplation of any divine form, all performance of devotional service, and all recitation of divine mantras. If it is a practice that causes folks to become more honest with themselves it is part of Kundalini Yoga.

Meditation is the ability to process ourselves to discover what is true. It has two parts, expanding awareness and applying consciousness. We all learn through expanding our awareness and applying our consciousness. It is the only way we ever learn. When we learned to walk or talk we had to expand our awareness to incorporate parts of ourselves that we had never used before and we had to make decisions about what worked and didn’t work by applying our consciousness. The expansion of awareness and application of consciousness is so essential to learning that it is even key to the evolution of all lifeforms. In other words, evolution itself is based upon the development of the skills necessary to meditate. What makes humanity unique is that we can directly access the expansion of our awareness and the application of our consciousness while other species have not adequately developed them to do so.

When we have learned meditation to the point that we can expand our awareness and apply our consciousness at any moment on command this is still not meditation on the Naam. Meditation on the Naam means that we we have expanded our awareness and applied our consciousness to the point that we have come to the experience of our essence, the Oneness. It is called the experience of the Soul. When one can meditate and produce the experience of the Soul this is meditation on the Naam.

It is the purpose of all spiritual practices to cause us to become more honest with ourselves so that we can directly access the ultimate honesty within ourselves which is the experience of our own Soul which exists in Oneness with all creation and God.

3HO and Sikh blogs: Random Caligraphy, How to Meditate | MrSikhNet, Sikhnet Discussion: Do we believe in God or Naam?, The Concept of Naam, Naam Jaap-Contemplation, Meditating the Sikh Way, Gurta Gaadi of Guru Gobind Singh, Lord’s Name is Peace Giving 20L, Sikh Book Club, Sahaj and Sikhism, Ik Onkaar at golden temple, God’s Note, Sat Nam Wahe Guru, Valor Counterbalancing Bravado, The Cosmology and Methodology of the Siri Guru Granth Sahib,


Make a Comment

Leave a Reply

Fill in your details below or click an icon to log in: Logo

You are commenting using your account. Log Out /  Change )

Google+ photo

You are commenting using your Google+ account. Log Out /  Change )

Twitter picture

You are commenting using your Twitter account. Log Out /  Change )

Facebook photo

You are commenting using your Facebook account. Log Out /  Change )


Connecting to %s

25 Responses to “How Kundalini Yoga Produces Meditation On The Naam”

RSS Feed for Sacred Space Comments RSS Feed

findingmyway wrote:
I consider naam to be the whole of Gurbani – all 1429 pages!


While it is true that the Naam is the essence of the SGGS, the Naam is infinite and cannot be limited to any scripture, it cannot be confined even within all scriptures that have ever existed or ever will.

Ambarsaria wrote:
My observations,

* Amarpal is on it
* jgtkhalsa is missing it
* findingmyway is totally on it

Let me explain it.
Reference:: Sikh Philosophy Network

I grew up in a reasonably open sikh household in the 50s and 60s in Amritsar. Used to go to the Golden Temple many weekends with pranthe, gandhe and we will buy sholays from just outside for our meals. We will search through every nook and cranny of the complex as kids including Ajaib Ghar (Sikh Musuem), Akal Takhat Sahib, Manji Sahib, Drabar Sahib upstairs and downstairs, Baba Atal and few times Guru ka Langar. From our Khalsa College Higher Secondary School, Amritsar we will march in celebratory processions to Darbar Sahib on important Gurpurubs and there were many a communities along the way who gave us sweets, food, water, etc., in encouragement all the way on the GT Road to Darbar Sahib.

During all these years,

* I never heard of the word Naam Simran but Nitnem for sure
* When I left India I started to hear through other people that this or that Baba or Sant has given them a parchi with a word as a Naam
o My observations was that as you left core Amritsar and started moving out you will start discovering lot of abberations (my understanding not to offend) including a variety of Sant, Mahant, Babey and other such
+ This has escalated over the years with some set up in clandestine ways by appropriate groups determined to mess up sikhism (cultural genocide of sikhism through creating doubt, creating sexy and fast roads to God away from core Sikhism)
+ The Brahmin clans that suffered perhaps the most from the Sikhi teachings which removed them as Intermediaries to God have not forgotten
+ The Brahmin class has patience and it will continue to encroach into Sikhism by creating rituals that Gurus warned against, for-telling of fortune, Rituals, pujas, vehams and chamatkars
o I never believed in any of them and don’t plan to do so in the future
o I do respect people of knowledge, insight who are open and talk to people at par and not from a pedestal or above

For me Naam is not one word that is going to take you to God at the expense of a broader study and understanding of the essence of Guru Granth Sahib ji.
Reference:: Sikh Philosophy Network

I like to talk blunt and perhaps do not make everyone happy. However I am equally open to be talked blunt to.

Hope it adds to the dialog.

Sat Sri Akal.

All making pilgrimages to and worship done at sacred shrines is part of Kundalini Yoga. These are spiritual practices that are shared by most if not all religions. Each religion thinking that their places are the most sacred. What religious shrines have in common is that they are places affiliated with people who knew how to meditate. Kundalini Yoga teaches that the power of the meditations of these Masters was/is so powerful that it affected the electromagnetic field of the Earth at these places, and it is the effects this that pilgrims seek and experience.
Of course all these efforts fall short of direct experience of the Naam. In order to directly experience the Naam we must learn to meditate for ourselves as the Masters who went before us did.
With regard specifically to Sikh shrines and whether or not any who regularly attend them know how to meditate on the Naam, any person that experiences their own existence as Oneness with all creation, experiences the Naam within themselves, will attempt to ensure the equality of all that visit that place. This pertains to all Gurdwaras that do not treat women as equals distributing prashad, reciting Ardas, reading the hukam, etc.

Ishna wrote

Sat Sri Akal!

Thank you Ambarsaria for retelling your experiences growing up in Amritsar. It is fascinating that Naam Simran wasn’t a term you heard, but instead much was said about nitnem. Your frankness is greatly appreciated.

Does that mean you didn’t chant “Waheguru”?

I’ve always thought that chanting “Waheguru” was the process of Naam Simran (I think I’m getting simran and japna muddled up again…)… you focus on the word and the chant and it can help you attune to Naam which I understand to be a frequency of being. That sounds so cheesy. Naam for me is hard to explain, perhaps because I think I know what it is but can’t articulate it. For lack of proper words, my underestanding is that Naam is like God’s love, and by Naam Simran or kirtan or reading Gurbani helps you attune to the frequency of God’s love which motivates you to be a good person. I could be way off, and if I am, please correct me.

I’ve also heard on other forums that it’s futile to try Naam Simran until you’ve taken amrit and the Panj Piare have told you that “Waheguru” is the Name to repeat and transfered the Light to you. I’m not convinced you can’t attune to Naam until you’ve been initiated. Again, please correct me if I’m wrong.

Sorry if this post is going off-topic.


Part of discussion from:


Naam is the word that refers to the deepest, purest essence of our being. It is the experience of our own soul in perfection and harmony with the Oneness of all creation/God. Once this experience has been attained the Naam can be applied to every experience that presents itself. This is Naam Simran.

All Enlightened Masters have practiced this. What we as Sikhs refer to as Naam is evident in the teachings of Divine Teachers from all religions. Being Sikh does not ensure our learning to meditate on the Naam, just as it is not ensured with any other religion. What matters is learning to meditate. Once meditation is learned and sincerely practiced experience of the Naam is guaranteed. Once again it doesn’t matter what religion the person meditating is because our souls and the Oneness are beyond the confines of any and all religions.

[…] religions.Reference:: Sikh Philosophy Network How Kundalini Yoga Produces Meditation on the […]

findingmyway wrote:

I don’t think Sikh ‘shrines’ has anything to do with it as naam is mentioned a lot by Guru Nanak Dev ji in his bani and there were no Sikh shrines. We also do not believe in shrines. Gurdwaras are places of learning not just for worship. Pilgrimages are useless if you do not behave as a good person.



While it is true that pilgrimages and experience at sacred shrines is not the same as meditation on the Naam, it is useful to understand that these spiritual practices have some effects and that they do exist in Sikh Dharma. Harimandar Sahib, and the takhats are revered by Sikhs do have a vibrational effect on the psyche. It is important to remember that those effects are because those places have association with Masters that meditated.

It is not that the spiritual practices of going to those sites is evil, but it is important to remember that the divine experiences that we have at sacred places is because someone meditated there and the residual effect that we experience is meant to remind and inspire us to learn meditation ourselves.

findingmyway wrote:

Ishna ji,
None of what you are doing is wrong if it gets you closer to connecting with Waheguru. But naam is more complicated than just meditation though meditation is an important part. The instructions are right there – control the 5 thieves, help all, be a good person and be as humble as possible. All the naam jap in the world isn’t enough if you don’t treat others well. Waheguru is an important word for us, all I was trying to say is that it isn’t the only naam either literally or metaphorically. That doesn’t mean we stop saying Waheguru as we should endeavour to remember Waheguru always. I also don’t think that there is one way that works for everybody as each one of us works a little differently – it’s not a prescription but guidance.

from a discussion on SikhPhilosophyNetwork:


It is not true that the ‘instructions’ for meditation ‘are right there.’ The instructions of how to meditate are not to be found in the SGGS or any other sacred Sikh text. This is because meditation has only been taught non-verbally by Enlightened Masters including our Sikh Gurus. Usually only one disciple learns to meditate in the lifetime of any Master, and then that disciple is crowned the next Master. In the case of the Sikh Gurus there were occasions where more than one student learned. Bhai Gurdas had learned but was never proclaimed as Guru, and Guru Hargobind was able to teach two of his sons that both became Guru. Baba Siri Chand also learned to meditate but did not learn to meditate on the Naam until he met Guru Ram Das.

The ideal of the Khalsa is that many will learn to meditate on the Naam and it will transform humanity and human society. This has clearly not happened yet. Most Sikhs do not even show interest in learning meditation. Everything short of learning to truly meditate on the Naam is a distraction from the real goal.

Ambarsaria wrote:
Jgtguroo/jgtkhalsa ji I think we need to take a step back and explain a bit on fact.

I have excerpted parts of your post in Red and my comments follow these excerpts.

All making pilgrimages to and worship done at sacred shrines is part of Kundalini Yoga.

* Just saying does not make it so. I had a friend he was Hindu. He said everybody is a Hindu where he defined “Hindu – anybody who believes in anything”

* I have not personally made any pilgrimages in my life for spirituality but mostly for history so do most sikhs. Paying respects to history does not mean a spiritual attachment to a building.

These are spiritual practices that are shared by most if not all religions. Each religion thinking that their places are the most sacred.

* This is near absolute generalization. In our teachings this is called “Hankar”, ego.

What religious shrines have in common is that they are places affiliated with people who knew how to meditate.

* What! This is near absolute generalization. In our teachings this is called “Hankar”, ego.

Kundalini Yoga teaches that the power of the meditations of these Masters was/is so powerful that it affected the electromagnetic field of the Earth at these places, and it is the effects this that pilgrims seek and experience.

* Please name one master and example and verification of this in Sikhism. In Sikhism this will be classified as Chamatkar and all our Gurus wrote and helped people clean their minds of such Hinduism related concepts.

Of course all these efforts fall short of direct experience of the Naam. In order to directly experience the Naam we must learn to meditate for ourselves as the Masters who went before us did.

* Truism if made as an exclusivity. Sikhism encourages this as part of a whole practical life style.

With regard specifically to Sikh shrines and whether or not any who regularly attend them know how to meditate on the Naam, any person that experiences their own existence as Oneness with all creation, experiences the Naam within themselves, will attempt to ensure the equality of all that visit that place.

* Are you stating Sikhism is one of the most restrictive religions in terms of gender equality. I need to know further.

This pertains to all Gurdwaras that do not treat women as equals distributing prashad, reciting Ardas, reading the hukam, etc.

* My mom and my sister did ardass in our house always, I never did. Can you be specific and let me know where it says so in Sikh Gurbani or Sikh Rehat Miryada.
* Practicality of the situation is that men have been historically wage earners in sikh communities. Gurdwaras have jobs like Granthi ji, Ragis, etc., and these have been traditionally done by men.
* One of Granthi ji’s commong responsibility in their job description is Ardas, reading the Hukam.

* One of the key responsibilities of Ragi Singh’s is to provide support to Granthi ji for other aspects of a service including distributing prashad.

Sorry but I see major issues with your post and I have humbly and directly tried to address these. Your post reads too much of a Kudalini Yoga as be all and end all sales pitch.

Sat Sri Akal
posted on Sikh Philosophy Network:

The question we are dealing with is:
What is meditation on the Naam.

I refer to Kundalini/Raj Yoga because it is so obvious that many Sikh practices come from it. Reciting bani, performing and listening to kirtan, doing seva, even bowing before the SGGS are all yogic practices included in Kundalini/Raj Yoga for centuries before the time of Guru Nanak.

I do not condemn these practices. I acknowledge that spiritual practices have some benefit. It is better that people do spiritual practices than doing self medication with drugs and alcohol for example. The fact still remains that although there is some benefit in performing spiritual practices, (and all spiritual practice is some form of Kundalini/Raj Yoga) none of them are meditation on the Naam. This means that no Kundalini/Raj Yoga or religious/spiritual practice is meditation on the Naam.

The internal process of how we each recognize what is true is meditation. It is an ability that every living being has to some degree because no species can evolve without the development of this trait. It can even be said that the divine purpose of biological evolution is for all life to continually develop the ability to discern what is true. When a species fails to recognize what is true not only does it not evolve it becomes extinct.

Ambarsaria gave the impression in a previous post that living in Amritsar and regularly attending the Harimandar/Golden Temple gives insight about what is true about meditation on the Naam. I disagree by pointing out that because of the obvious unequal treatment of women there it is clear that those that uphold that status quo do not have experience of meditation on the Naam. One who truly meditates on the Naam can not and will not abide the hypocrisy that must be present for women to be treated as inferiors at the holiest of Sikh places.

So either Ambarsaria is correct and there is no inequality of women in the Sikh religion, OR the multitudes of Sikhs that continue to ignore such inequalities demonstrate a basic dishonesty with themselves.

I make this point not to be belligerent but to point out what being honest with ourselves does and does not look like. It is always painful to admit that we do not know all the answers, and that we are part of the problem but it is always the case. We never know all the answers and we are always part of the problem just as we are always part of the Oneness.

BhagatSingh wrote:

Jgt Khalsa ji, You have given nothing but your wisdom on this thread. But i think your mention of Kundalini Yoga may have distracted other members from it. Lol
Anyways, let’s see how their disagreement with you goes on.

I agree with most things you said. One of the things I disagree with is this quoted above.
There are techniques given in Sri Guru Granth Sahib Ji on how to meditate. On page 8:
ਜਤੁ ਪਾਹਾਰਾ ਧੀਰਜੁ ਸੁਨਿਆਰੁ ॥
जतु पाहारा धीरजु सुनिआरु ॥
Jaṯ pāhārā ḏẖīraj suni▫ār.
Let self-control be the furnace, and patience the goldsmith.

ਅਹਰਣਿ ਮਤਿ ਵੇਦੁ ਹਥੀਆਰੁ ॥
अहरणि मति वेदु हथीआरु ॥
Ahraṇ maṯ veḏ hathī▫ār.
Let understanding be the anvil, and spiritual wisdom the tools.

ਭਉ ਖਲਾ ਅਗਨਿ ਤਪ ਤਾਉ ॥
भउ खला अगनि तप ताउ ॥
Bẖa▫o kẖalā agan ṯap ṯā▫o.
With the Fear of God as the bellows, fan the flames of tapa, the body’s inner heat.

ਭਾਂਡਾ ਭਾਉ ਅੰਮ੍ਰਿਤੁ ਤਿਤੁ ਢਾਲਿ ॥
भांडा भाउ अम्रितु तितु ढालि ॥
Bẖāʼndā bẖā▫o amriṯ ṯiṯ dẖāl.
In the crucible of love, melt the Nectar of the Name,

ਘੜੀਐ ਸਬਦੁ ਸਚੀ ਟਕਸਾਲ ॥
घड़ीऐ सबदु सची टकसाल ॥
Gẖaṛī▫ai sabaḏ sacẖī taksāl.
and mint the True Coin of the Shabad, the Word of God.

ਜਿਨ ਕਉ ਨਦਰਿ ਕਰਮੁ ਤਿਨ ਕਾਰ ॥
जिन कउ नदरि करमु तिन कार ॥
Jin ka▫o naḏar karam ṯin kār.
Such is the karma of those upon whom He has cast His Glance of Grace.

ਨਾਨਕ ਨਦਰੀ ਨਦਰਿ ਨਿਹਾਲ ॥੩੮॥
नानक नदरी नदरि निहाल ॥३८॥
Nānak naḏrī naḏar nihāl. ||38||
O Nanak, the Merciful Lord, by His Grace, uplifts and exalts them. ||38||

On page 49 Guru Arjan Dev ji says:
ਰਸਨਾ ਸਚਾ ਸਿਮਰੀਐ ਮਨੁ ਤਨੁ ਨਿਰਮਲੁ ਹੋਇ ॥
रसना सचा सिमरीऐ मनु तनु निरमलु होइ ॥
Rasnā sacẖā simrī▫ai man ṯan nirmal ho▫e.
With your tongue, repeat the True Name, and your mind and body shall become pure.

From this shabad on page 18,, we find the following:
ਧਾਤੁ ਮਿਲੈ ਫੁਨਿ ਧਾਤੁ ਕਉ ਸਿਫਤੀ ਸਿਫਤਿ ਸਮਾਇ ॥
धातु मिलै फुनि धातु कउ सिफती सिफति समाइ ॥
Ḏẖāṯ milai fun ḏẖāṯ ka▫o sifṯī sifaṯ samā▫e.
As metal merges with metal, those who chant the Praises of the Lord are absorbed into the Praiseworthy Lord.
ਲਾਲੁ ਗੁਲਾਲੁ ਗਹਬਰਾ ਸਚਾ ਰੰਗੁ ਚੜਾਉ ॥
लालु गुलालु गहबरा सचा रंगु चड़ाउ ॥
Lāl gulāl gahbarā sacẖā rang cẖaṛā▫o.
Like the poppies, they are dyed in the deep crimson color of Truthfulness.
ਸਚੁ ਮਿਲੈ ਸੰਤੋਖੀਆ ਹਰਿ ਜਪਿ ਏਕੈ ਭਾਇ ॥੧॥
सचु मिलै संतोखीआ हरि जपि एकै भाइ ॥१॥
Sacẖ milai sanṯokẖī▫ā har jap ekai bẖā▫e. ||1||
Those contented souls who meditate on the Lord with single-minded love, meet the True Lord. ||1||

I could go on actually… there are a wealth of shabads that explain how to meditate but I think i captured the gist of it with these.
Perhaps, kundalini yog is not necessary for a Sikh. I don’t advocate for or against it, but that is not the method of meditation prescribed in Sri Guru Granth Sahib Ji. If there is any yog prescribed in bani, its Bhagati Yog. Guru Arjan Dev ji mentions Raj Yog several times. But there is no mention of Kundalini yog.

posted on Sikh Philosophy Network:


This is a wonderful example of how the Guru gives us a poetic description of how to meditate. How the furnace and the anvil and the hammer actually works for us average Sikhs is not clear.

Meditation is how we recognize what is true. It is a divine ability bestowed by the manifestation of the Oneness within all of us. Use of this divine gift is necessary to learn anything, yet how we exactly do it remains mysterious, but it is not unknowable. As indicated by Guru Nanak above, it is learned through grace.

Perhaps we need to discuss what grace is and how it works.

Ishna wrote:

I realised this the other night. Ambarsaria said she didn’t encounter repetition of the word “Waheguru” growing up around Amritsar.

But the Rehat Maryada instructs one to do so:

Meditating on Nam (Divine Substance) and Scriptures
Article IV
1. A Sikh should wake up in the ambrosial hours (three hours before the dawn), take bath and, concentrating his/her thoughts on One Immortal Being, repeat the name Waheguru (Wondrous Destroyer of darkness).
I like this statement from earlier in Rehat Maryada:

A Sikh’s Personal Life
Article III
A Sikh’s personal life should comprehend:-
i. Meditation on Nam (Divine Substance, also translated as the God’s attributed self) and the scriptures,
SGPC defines Naam as Divine Substance. In Article IV it says to concentrate on God while repeating “Waheguru”. This indicates to me the concentrating on God (or Divine Substance) is the key activity. Repeating Waheguru while focusing in God should cement a connection between the word Waheguru and the Divine Substance (Naam) one is concentrating on, so future repetition of word Waheguru should trigger consideration of Naam. The word is not Naam, it is a bridge to it.

I have no idea what Raj Yoga has to do with understanding Naam.


from the Sikh Philosophy Network:

Sikh Philosophy Admin wrote:

Originally Posted by Ishna View Post

I have no idea what Raj Yoga has to do with understanding Naam.

I agree. The issue of yoga is a diversionary topic, and when it is discussed, it needs to be placed into the context of Sri Guru Granth Sahib Ji in order to understand its significance to Sikhi. Thanks.

from Sikh Philosophy Network:

To ishna and spnadmin,

Having a bias against Kundalini/Raj Yoga does not diminish the fact that Sikh practices are all yogic practices. I point this out because it is part of the reason that meditation on the Naam is so little understood.

Let us use bowing before the SGGS as an example. This is a practice straight from Kundalini/Raj Yoga. It symbolizes the fact that before anyone can learn from the Guru we must first humble ourselves and admit that what we think we know is not enough and that we need the Guru’s grace to enlighten us.

When we have bias against information we cannot deal with a deeper truth. The Gurus knew this and understood that the posturing of those that were closed minded because of their religious and cultural biases was often the greatest impediment to enlightenment.

Also spnadmin raised the question of whether there is proof that the Sikh Gurus meditated.
Why is there a Sikh Gurdwara at Hemkunt Sahib?

As children we all demonstrate obstinacy to the truth. As we mature we learn to listen to what we do not want to hear to learn what is. In order to experience the essence of what is true within ourselves, the Naam, we must each learn to face our own personal obstinacy. Until then we choose to remain blind.

spnadmin wrote:

Hemkunt Sahib is the result of efforts of Sohan Singh to realize a vision incurred in a dream of Bhai Vir Singh. It is mentioned in the dubious text of Bachittar Natak, and thus bears no proof that Guru Gobind Singh did or did not meditate. As such it is part of the sanatan Nirmala tradition and has no relevance to this thread. One can however discuss the topic on other threads including…unt-sahib.html
Reply With Quote

from Sikh Philosophy Network:

Gyani Jarnail Singh wrote:

The Gurdwara Hemkunt is based on a Fantasy….a “Guru” meditating in a different “life time” BUT on THIS Planet ??? NONE of the 10 Gurus did any such thing DURING their LIVES on this planet.

Various interpretations of Bhai vor singhs dream..led to as many 3 Identical HUMKUNTS being identified…all in different places in the Region…which is really which ??
Reference:: Sikh Philosophy Network
Reference:: Sikh Philosophy Network
The present one is totally Commercially run..Yatras and Travel Agents promote it all the year round….

From Sikh Philosophy Network:

spnadmin & Gyani Jarnail Singh,

The mind can always find and make argument. It is the tendency of ego to make argument when confronted rather than admit we are in error. It is also the tendency of ego to assume that we are more important than others that we consider our inferiors. In which case we do not even think we need to give credible argument because it doesn’t matter if those we consider are our inferiors realize that our arguments make no sense. What does it matter what we say to those that are beneath us, dealing with them is beneath us anyway. In the words of Marie Antoinette “Let them eat cake.”

This is the feeling I get from the responses trying to deny that the Sikh Gurus meditated.

I am no expert of Gurbani or even Sikh history. Yet even to one so unlearned as myself proof and references to the Gurus meditating abound and are certainly not limited to Hemkunt Sahib. There’s the story of Guru Angad meditating and devotees cutting a hole in through the side of the house to have access to him, Guru Arjun meditating on the hot plate, Guru Tegh Bahadur meditating for years in the underground chamber behind his house, and not only Guru Gobind Singh isolating himself in meditation for days before the Baisakhi when he instituted the Khalsa, but also losing himself in bliss for days with the repeating of “Thou, Thou, Thou….”

There are many more examples of the Gurus meditating, but why bother to elaborate with those that have prejudged that I am part of some freak faction that has no real connection to that which is Sikh. To argue with such arrogance might give an impression that I find these arguments have the necessary sincerity for mutual growth. They do not.

As to my posting the link to my blog with each of my comments, it is because I am copying and pasting this discussion onto a parallel discussion on my blog with links back to this discussion added to every copied comment. It as my way of injecting a sense of equality in this interaction. I will continue to do so. It is not spamming to include a link to an ongoing parallel discussion in each of my posts. If this is offensive to Sikh Philosophy Network I encourage you to delete my membership so we can end this unpleasantness, it has become clear that my views are unwelcome anyway. I only continue out of a sense of duty to a person that was the reason that I posted in the first place. For the sake of that person and their noble and sincere quest to understand that which is beyond good and bad I will continue until I am banned from doing so.

Such is my understanding of the Khalsa way.

There is definately a great deal to know about this
subject. I like all the points you’ve made.

True knowledge comes from experience and can’t be learned from reading or being told.

On Tue, Apr 23, 2013 at 9:31 PM, Sacred Space

After all these years I had been carrying out this physical exercise thinking
it was going to whip me in shape, wow!

The purpose of yoga is to learn to discipline the mind. The physical benefits that we get from yoga are an extension of whatever mental balancing that the physical exercise is producing.

This article will help the internet visitors for creating new blog
or even a blog from start to end.

Where's The Comment Form?

Liked it here?
Why not try sites on the blogroll...

%d bloggers like this: