What does this tukh mean?

ਅੰਤਰਿ ਗੁਰੁ ਆਰਾਧਣਾ ਜਿਹਵਾ ਜਪਿ ਗੁਰ ਨਾਉ ॥ ਨੇਤ੍ਰੀ ਸਤਿਗੁਰੁ ਪੇਖਣਾ ਸ੍ਰਵਣੀ ਸੁਨਣਾ ਗੁਰ ਨਾਉ ॥

In this tukh that we read in Rehras Sahib, it says ਅੰਤਰਿ ਗੁਰੁ ਆਰਾਧਣਾ. I want to understand what does it mean to do ਆਰਾਧਣਾ of Guru from ਅੰਤਰਿ(which I think means inside).

Second question is, what does ਨੇਤ੍ਰੀ ਸਤਿਗੁਰੁ ਪੇਖਣਾ here mean. I don't know how the Guru looks like so how can I look at Guru from my eyes during Simran? or do eyes here mean something else?

The reason I ask is because a lot of non Sikh groups like Radhasoamis misinterpret this tukh to support their manmat. Since they look at the picture of their Dehdhaari Guru in their imagination during their meditation they use such Tukhs to support their manmat and many Sikhs think they must be right.

Sangat Jee, please do veechar on this tukh. Help me understand this tukh.

Gurbani contains Hukams for Gurmukhs of all Avastha. Some Hukams that are meant for Gurmukhs of high spiritual states, cannot be fulfilled by new Seekers. In this Shabad, Guru Sahib gives the Hukam to have Guru Sahib's Darshan while chanting Naam with tongue, from within and at the same time hearing Naam with your ears. This is possible only when a Gurmukh becomes Jyot-Vigaasi i.e. has Dib-Lateefi Charan Kamal of Vaheguru/Guru Sahib Pargat in the Hirda through Naabh Kamal. At that time, the Gurmukhs not only chant Naam with their tongue and Hirda, while listening to it attentively, they also have Nirgun Dib Lateefi Darshan of Guru Sahib.

Radhasoamis and even some Sants within our Panth advocate the Dhyaan on the picture of Guru Sahib, while doing Naam Abhyaas. This is very detrimental to one's spiritual advancement and should be avoided at all cost. Sardar Raghbir Singh Bir has written about this in his book Bandagi Nama and how he wasted many years of his life doing just this. In the beginning stages the Hukam is clear in this Pankiti:

Raam Naam sunn Rasna Kehte||
(Listen to Naam while saying it out with Rasna).

This is how the Shabad-surat combination happens and this is what we are supposed to do. At appropriate time, the Avastha described in the orginal post too comes to fortunate Gurmukhs. We have to keep chanting Naam with such hopes.

Gurbani Agam Agaadh Bodh hai jee.

Kulbir Singh

As I understand from Gurbanee the reference of SATi GuRu is for GuR JoTi/Prabhu JoTi..
One can see GuR JoTi/Prabhu JoTi only when one is familiar with GuR JoTi /Prabhu JoTi according to Gurbanee.So this is
stated as"Netree Sati GuRu Pekanaa"
Since one tries to relate SaTi GuRu to some physical person there is gross misunderstanding in such interpretation
of the reference meaning of Sati GuRu..

Another important point of Consideration in this Quote is the word NAA-u as GuR NAA-u. How this NAA-u is
different from NAAMu which is more significant and ultimate in Gurbanee.This should be equally important to understand
I feel so.

Bhul Chuk Maaf

Daas

Prakash.S.Bagga

Thank you for clearing my confusion Kulbir Singh Jee. How great must be the Gurmukhs who can do simran as stated in this tukh.

Kulbir Singh Wrote:
-------------------------------------------------------
> Dhyaan on the picture of Guru Sahib,
> while doing Naam Abhyaas. This is very detrimental
> to one's spiritual advancement and should be
> avoided at all cost.

Veer Jee, how about putting Dhyaan on "Ek Onkar" while doing Naam Abhyaas. Is this allowed for new seekers ?
Since, Shabad is our Guru and Guru is Shabad. Hence, putting dhyaan on Ek Onkar or visualizing complete paudi while doing Nitnem, is allowed ?

Bhul Chuk Maaf.

Waheguru Ji Ka Khalsa,
Waheguru Ji Ki Fateh.

I think that DHIYANu,ARAADHANA,JAPu and SIMRANu are different stages of sprituality.
Out of these SIMRANu is the highest state of Sprituality.

For DHIYANu and ARAADHANA one is required to focus on some figure and that figure is EKANKAARu
the very first SYMBOL in SGGS ji.

For JAPu one can do for SABADu or NAAMu but

SIMRANu is only for NAAMu

Therefore in SIMRANu , the Mind and Heart are tuned with NAAMu only.

So from Gurbanee we look at a Quote as

"PRABH KA SIMRANu SAB TE UCHAA"...............................Sukhmanee Sahib ji

Bhul Chuk Maaf

Daas

Prakash.S.Bagga

Quote

For DHIYANu and ARAADHANA one is required to focus on some figure and that figure is EKANKAARu
the very first SYMBOL in SGGS ji.

Please explain this in detail. What do you mean by focussing on the figure of Ekankaaru? Do you mean that we should focus on the written word of Ik Oankaar? If yes, then provide some backup from Gurbani?

The Dhyaan should be only in the Dhuni of Shabad as per this Pankiti:

ਸਬਦੁ ਗੁਰੂ ਸੁਰਤਿ ਧੁਨਿ ਚੇਲਾ ॥
(Surat is disciple to Dhuni arising from Shabad roopi Guru)

Where did this focus on Ekankaaru came from?

Kulbir Singh

KULBIR SINGH Ji,

As per my obsevation and understanding I find there in Gurbani there is no reference like"Ik Onkaar".
On the conrary one can see the word EKANKAARu in many quotes in Gurbanee.
Considering this there is a Quote from Gurbanee as

ਆਰਾਧਿ ਏਕੰਕਾਰੁ ਸਾਚਾ ਨਿਤ ਦੇਇ ਚੜੈ ਸਵਾਇਆ ॥ ਗਤਿ ਸੰਗਿ ਮੀਤਾ ਸੰਤਸੰਗਤਿ ਕਰਿ ਨਦਰਿ ਮੇਲਿ ਮਿਲਾਇਆ ॥੩॥
This Quote is pp688 Raagu Dhanasaree.

Bhul Chuk Maaf

Daas

Prakash.S.Bagga

Quote

As per my obsevation and understanding I find there in Gurbani there is no reference like"Ik Onkaar".
On the conrary one can see the word EKANKAARu in many quotes in Gurbanee.
Considering this there is a Quote from Gurbanee as

ਆਰਾਧਿ ਏਕੰਕਾਰੁ ਸਾਚਾ ਨਿਤ ਦੇਇ ਚੜੈ ਸਵਾਇਆ ॥ ਗਤਿ ਸੰਗਿ ਮੀਤਾ ਸੰਤਸੰਗਤਿ ਕਰਿ ਨਦਰਿ ਮੇਲਿ ਮਿਲਾਇਆ ॥੩॥

But this Pankiti does not tell us that we should on the figure of Ekankaar, as stated by you in an earlier post? Ekankaar here is means Vaheguru and the Pankiti is instructing us to do Aaradhna of Vaheguru and this Aradhana of Vaheguru is done through the chanting of Gurmat Naam.

Kulbir Singh

But I think that the very first SYMBOL is being refered as AKAL MOORATi and this SYMBOL is EKANKAARu as per my observation.
One can also see that EKANKAARu is no where refered as VAHi GUROO in SGGS ji.

There is always a need for some MOORATi for Focusing on.This requirement is clearly accepted in Gurbanee.But this reference of
MOORATi is not for any Human Form Figure. The reference is always for AKAL MOORATi which is GuR MOORATi./HARi MOORATi.

Here one should understand the difference between the reference meaning of the words GuROO and GuR.This can be very useful in correct understanding of the reference meaning of EKANKAARu.

I may be rectified for any errors in such observations from within Gurbanee.

Bhul Chuk Maaf

Prakash.S.Bagga

To 'see' Guru with 'Netra' or eyes is the topic of discussion. I do not think that Guru ji meant seeing a visual of a form or symbol here. I think this refers to an attitude that all the outside phenomenon are to be treated as play of the divine. Because Vaheguru is the actual Guru, the source of everything. The best and the easy way to do it to pay attention to natural things we encounter in our daily lives (trees, plants, grass, clouds etc) and while seeing these recall in the mind that these beautiful things are created by Vaheguru, and using this thought bring up a loving attitude for that unseen Creator. This will help us disconnect from the everyday mundane things which take up so much of mental space and help us focus inward on the Sound of Naam recitation.

These following lines are so wonderful:

ਸਲੋਕ ਮਃ ੧ ॥
ਕੁਦਰਤਿ ਕਰਿ ਕੈ ਵਸਿਆ ਸੋਇ ॥
ਵਖਤੁ ਵੀਚਾਰੇ ਸੁ ਬੰਦਾ ਹੋਇ ॥
ਕੁਦਰਤਿ ਹੈ ਕੀਮਤਿ ਨਹੀ ਪਾਇ ॥
ਜਾ ਕੀਮਤਿ ਪਾਇ ਤ ਕਹੀ ਨ ਜਾਇ ॥
ਸਰੈ ਸਰੀਅਤਿ ਕਰਹਿ ਬੀਚਾਰੁ ॥
ਬਿਨੁ ਬੂਝੇ ਕੈਸੇ ਪਾਵਹਿ ਪਾਰੁ ॥
ਸਿਦਕੁ ਕਰਿ ਸਿਜਦਾ ਮਨੁ ਕਰਿ ਮਖਸੂਦੁ ॥
ਜਿਹ ਧਿਰਿ ਦੇਖਾ ਤਿਹ ਧਿਰਿ ਮਉਜੂਦੁ ॥੧॥

(SGGS, Sriraag ki vaar, page 83)

When we recite Naam and listen to it with attention we are meditating on a sound. There is a difference in the effect it has as compared to a meditating on a visual. A visual cannot go on un-interrupted or relatively un-interrupted while an audio can. We can go about doing things in our daily lifes while the audio goes on inside, albeit a bit faint in volume. We may for some time even focus our attention to outside things on hand and the sound shall recede further into the background always waiting for our attention to return back when it does.

Meditating on a Visual is a tradition as ancient as the hills. It has been practiced in Sanatan dharma in India, in Tibetan Buddhism too. In modern times Creative Visualisation has been much talked about especially in the field of Self -development. Visual play a great role in Reiki healing too. But there are inherent dangers in it. The tradition creates attachment to self-created forms. It also has symbolic connection with devi-devtaas. There is a danger of stagnation in spiritual progress too.

But when it comes to Gurmat the given way is Naam recitation. It is clear from Gurbani. 'Listening' to Naam has been mentioned like a million of times in Gurbani. If Guruji wanted to give a visual it would have been clearly mentioned in Gurbani.

Kulbir Singh Wrote:
-------------------------------------------------------
> Gurbani contains Hukams for Gurmukhs of all
> Avastha. Some Hukams that are meant for Gurmukhs
> of high spiritual states, cannot be fulfilled by
> new Seekers. In this Shabad, Guru Sahib gives the
> Hukam to have Guru Sahib's Darshan while chanting
> Naam with tongue, from within and at the same time
> hearing Naam with your ears. This is possible only
> when a Gurmukh becomes Jyot-Vigaasi i.e. has
> Dib-Lateefi Charan Kamal of Vaheguru/Guru Sahib
> Pargat in the Hirda through Naabh Kamal. At that
> time, the Gurmukhs not only chant Naam with their
> tongue and Hirda, while listening to it
> attentively, they also have Nirgun Dib Lateefi
> Darshan of Guru Sahib.
>
> Radhasoamis and even some Sants within our Panth
> advocate the Dhyaan on the picture of Guru Sahib,
> while doing Naam Abhyaas. This is very detrimental
> to one's spiritual advancement and should be
> avoided at all cost. Sardar Raghbir Singh Bir has
> written about this in his book Bandagi Nama and
> how he wasted many years of his life doing just
> this. In the beginning stages the Hukam is clear
> in this Pankiti:
>
> Raam Naam sunn Rasna Kehte||
> (Listen to Naam while saying it out with Rasna).
>
> This is how the Shabad-surat combination happens
> and this is what we are supposed to do. At
> appropriate time, the Avastha described in the
> orginal post too comes to fortunate Gurmukhs. We
> have to keep chanting Naam with such hopes.
>
> Gurbani Agam Agaadh Bodh hai jee.
>
> Kulbir Singh

I think S.Kulbir Singh ji has clarified all the points in this self contained post that is very nicely authored. Thanks a lot!

hps

Considering the Quote as

ਸਬਦੁ ਗੁਰੂ ਸੁਰਤਿ ਧੁਨਿ ਚੇਲਾ ॥
(Surat is disciple to Dhuni arising from Shabad roopi Guru

If one takes into consideration to the grammar of the words one can see that the words Surati and Dhuni are connected as
Singular (Feminine Gender) and the word Chela is SINGULAR (Masculine Gender)

So now the meaning of the complete Quote can be as

Dhuni of Surati is Chela(Disciple) of Sabadu GuROO .

Here the meaning of Dhuni of Surati may be a reference to the TIKAO or STABILITY of SURATi .

Bhul Chuk Maaf

Daas

Prakash.S.Bagga

Quote

If one takes into consideration to the grammar of the words one can see that the words Surati and Dhuni are connected as
Singular (Feminine Gender) and the word Chela is SINGULAR (Masculine Gender)
So now the meaning of the complete Quote can be as
Dhuni of Surati is Chela(Disciple) of Sabadu GuROO .

What does it mean by Dhuni of Surati? Surati means concentration or that aspect of the mind that does Dhyaan. Then what's the meaning of Dhuni (sound) of Surati? And furthermore, what does it mean by saying that the sound of concentration is the disciple of Shabad Guru?

Quote

Here the meaning of Dhuni of Surati may be a reference to the TIKAO or STABILITY of SURATi

Dhuni in any Shabadkosh or dictionary does not mean stability. Even if we assume that it means stability as per your statement, then what would it mean by "stability of Surati is the Chela of Shabad Guru?"

This Pankiti came as an answer to the question by the Sidhas as to who Guru Sahib's Guru was? To this Guru Sahib replied that His Surati is the disciple of the Dhuni arising from Shabad roopi Guru i.e. the Dhuni that comes from chanting Naam, leads the disciple whose Surati is attuned to the Dhuni, to the spiritual realms.

Kulbir Singh

KULBIR SINGH Ji,

Yes I know the word DHUNi has several meanings.as Tune,Music,Passion,Perseverence,Fire craze .,sound .....
Which meaning coforms to Gurmati view that can be accepetable meaning of the word in the context of
its application.
The correct cotext of application of the word can be assessed from Grammatical considerations alone.
My understanding is based on grammatical considerations only.
I feel rectified if wrong.

What is more important is that Gurbanee messages are directed for ones Munn not for Mind.


Bhul Chuk Maaf

Daas

Prakash.S.Bagga