Bhagat Jaidev ji : sudarshan chakra kirya meditation

[sunny_love_kirtan]

I found out about this link

http://www.mrsikhnet.com/2008/10/16/sodarshan-chakra-kriya-meditation/

also the punjabi translation of this shabad by Prof. Sahib Singh Ji can be found here

http://www.gurugranthdarpan.com/darpan2/1106.html

it is extremely hard to understand the meaning of his shabad according to Gurmat.

From my knowledge I know that Gurmat does not support YOG SADHNA and this shabad by Bhagat Jaidev ji is being taken as supporting some sodarshan chakra kriya of meditation by our SIKHNET brothers. (I could be wrong).

anyone wants to shed more light on it?

ਰਾਗੁ ਮਾਰੂ ਬਾਣੀ ਜੈਦੇਉ ਜੀਉ ਕੀ

ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥

ਚੰਦ ਸਤ ਭੇਦਿਆ ਨਾਦ ਸਤ ਪੂਰਿਆ ਸੂਰ ਸਤ ਖੋੜਸਾ ਦਤੁ ਕੀਆ ॥

The breath is drawn in through the left nostril; it is held in the central channel of the Sushmanaa and exhaled through the right nostril repeating the Lord's Name sixteen times.

ਅਬਲ ਬਲੁ ਤੋੜਿਆ ਅਚਲ ਚਲੁ ਥਪਿਆ ਅਘੜੁ ਘੜਿਆ ਤਹਾ ਅਪਿਉ ਪੀਆ ॥੧॥

I am powerless; my power has been broken. My unstable mind has been stabliized, and my unadorned soul has been adorned. I drink in the Ambrosial Nectar. ||1||

ਮਨ ਆਦਿ ਗੁਣ ਆਦਿ ਵਖਾਣਿਆ ॥

Within my mind, I chant the Name of the Primal Lord God, the Source of virtue.

ਤੇਰੀ ਦੁਬਿਧਾ ਦ੍ਰਿਸਟਿ ਸੰਮਾਨਿਆ ॥੧॥ ਰਹਾਉ ॥

My vision, that You are I are separate, has melted away. ||1||Pause||

ਅਰਧਿ ਕਉ ਅਰਧਿਆ ਸਰਧਿ ਕਉ ਸਰਧਿਆ ਸਲਲ ਕਉ ਸਲਲਿ ਸੰਮਾਨਿ ਆਇਆ ॥

I worship the One who is worthy of being worshipped. I trust the One who is worthy of being trusted. Like water merging in water, I merge in the Lord.

ਬਦਤਿ ਜੈਦੇਉ ਜੈਦੇਵ ਕਉ ਰੰਮਿਆ ਬ੍ਰਹਮੁ ਨਿਰਬਾਣੁ ਲਿਵ ਲੀਣੁ ਪਾਇਆ ॥੨॥੧॥

Says Jai Dayv, I meditate and contemplate the Luminous, Triumphant Lord. I am lovingly absorbed in the Nirvaanaa of God. ||2||1||

[luckysingh99]

This one is quite tricky and I will try to work at it.

The left nostril in yogic terms represents the moon(chand) and the right represents the sun.

The sun also refers to fiery and hot charachter and full of heat and ego whereas the moon refers to the calm and pure steady(sahaj) light.

As metaphors it is quite tricky but I don't think that it encouarages or favours this yoga practice as interpreted by the sikhnet lot !!

Disagree with my past comment- have learned and developed/ april 2014

We have to remember that Guru Arjan Dev ji put this bani in from Guru Nanak ji's collection of pothis from his travels.

Also, Guru Nanak ji also made it clear in siddh gosht and other places that the pingla and ida (left and right nostrils) are ALL the SAME for a gurmukh if he uses the shabad- hence he can automatically balance with help of shabad

I can't get too much out of the teekas either so I do have a few question marks on why the 16 chants in one breath ??

Is it because he was fully immersed with the divine waheguru like a droplet of water in the ocean and all his vibration was the Lord's name ??

[N30S1NGH]

One thing i don't understand is why we don't come in terms or face the reality as per gurbani that there are many meditation development stages as such there are many meditation techniques to meditate on Vahiguroo as the main purpose is to fills its main purpose which is to control the mind so that it stays in shabad, above gurbani tuk talks about koombak method (one of many) to control mind as gurbani also says: .jab kumbak bharpur lena tau baje anhad bena..just try it, inhale your breath, hold it- recite Vahiguroo mantra 16 times or more and listen to it at the same time with your surti - shabad surat, then exhale...not only by infusing shabad for sixteen times while holding your breath before exhale will control mind but this will also bring balance to prana and apana in the body which will further help an individual to further still the mind in shabad or gyan....i tried above method for couple of days, it helped me significantly...although i do admit its hard so i stopped doing it all time as i have asthma problem...i only do it if cannot concentrate at all.

It's known fact mind is fully connected with breath/prana and there is nothing mortifyingly hindu/yogic about it, so if i may quite bluntly- get over it, sikhs these days need to man up and get over their paranoia and start actually meditating before criticizing everything and anything within gurbani...no one is saying this will ultimately open door to bhramgyan/sachkhand, these are small meditation techniques there to help you in the stages of your meditation development..if it rocks your boat more power to you, if it does not rock your boat, well move on and try rest of techniques, read gurbani, do seva please do something, don't just sit idle and become a arm chair critic...!!

[gurdeepsinghjohal]

It is same like "Eka mai jugat vihayi,teen chele parwaan" of japji sahib. We should remember this. Many people play tricks.

Jor jugat na shoote sansaar in japji sahib one should stand clear.

Bhagat Kabeer ji pg 329 na mein jog dhyan chit laya.

There are two different tuks of gurbani which specifically says Jog/Yoga can increase your life and you can obtain good health but you can't find god with them, specifically I don't remember pg number, even particular word with which these tuks can be found. Pranayaam is the word used in one tuk I am not so sure.

Tuk of Rahaoo is always the theme/moral of the shabad which makes every thing clear.

[Only five]

As was explained before in the other yoga thread. Gurmat is very clear when it comes to yoga. Gurmat defines yoga as when we do shabad veechar by doing shabad veechar we unite with Akal Purakh. Take for examplt the word abstinence from this tuk:

jqu squ qpu pivqu srIrw hir hir mMin vswey ]
jath sath thap pavith sareeraa har har ma(n)n vasaaeae ||
Abstinence, truthfulness and self-discipline are obtained, and the body is purified; the Lord, Har, Har, comes to dwell within the mind.

ang 31

Maharaj has told Sikhs to get married, so does abstinence mean that we get married and never have kids or does abstinence take on a whole different meaning here? Ask a devoted Hindu to write down what abstinence means after reading the above tuk and ask a Gurmukh to write down what abstinence means after reading the above tuk. You will get completely two different meanings. Why? Because the devoted Hindu would refer back to Vedant scriptures and intrepret Gurbani through this frame of reference. But the Gurmukh would take abstinence and intrepret the word through Sat (truth), which is Gurmat.

In the same way, when Yogi Bhajan intrepreted the above shabad, since he got his teaching from a yogi, he intrepreted the shabad from a yogi frame of reference. Yogi Bhajan could not see that many if not all words that other scriptures and religions use have been given a different meaning when it comes to Gurbani.

After you listen to katha done by Sant Baba Gurbachan Singh ji Khalsa on this shabad, you will understand that Gurmat does not promote this kind of stuff for uniting with Akal Purakh. Also there are two other shabads on this topic of left nostril and right nostril. First one is on ang 991 and again it is hard to understand it. But on ang 907 Maharaj has very clearly put down what is the true yoga. Here is one tuk out of the whole shabad and I'll place Sant ji's katha below it......forward the katha to 21 minutes of you just want to listen to the main part

ਗੁਰਮੁਖਿ ਜੋਗ ਸਬਦਿ ਆਤਮੁ ਚੀਨੈ ਹਿਰਦੈ ਏਕੁ ਮੁਰਾਰੀ ॥੧੭॥

गुरमुखि जोग सबदि आतमु चीनै हिरदै एकु मुरारी ॥१७॥

Gurmukẖ jog sabaḏ āṯam cẖīnai hirḏai ek murārī. ||17||

This is the Yoga of the Gurmukh: Through the Shabad, he understands his own soul, and he enshrines within his heart the One Lord. ||17||

ਮਨੂਆ ਅਸਥਿਰੁ ਸਬਦੇ ਰਾਤਾ ਏਹਾ ਕਰਣੀ ਸਾਰੀ ॥੧੮॥

मनूआ असथिरु सबदे राता एहा करणी सारी ॥१८॥

Manū▫ā asthir sabḏe rāṯā ehā karṇī sārī. ||18||

Imbued with the Shabad, his mind becomes steady and stable; this is the most excellent action. ||18||

Raag Ramkali--Ang-907 forward to 21 minutes.

The shabad the OP's posted katha

Raag Maaru--Ang-1106 (Bhagat Bani)

[DSGj]

It is amazing how far the missionary/kala-afghana/tarksheel approach has affected the mindsets of today's Sikhs. Keep an open mind.

There is a difference between the following:

1. Yoga for health maintenance/gain, lifetime gain, yoga for attempt to gain 'powers', etc.

and

2. Yoga for increasing concentration and focusing/concentrating on Naam/Shabad/Dhunee/Vahiguru/Oankaar.

In Gurbani, EVERYTHING IS USELESS (including yoga) if one does not have (attention towards) Satgur and Naam and actually live a purposeful and practical life full of virtues. One can have a Mantar/Mantra to concentrate on, but without Satgur, it is not helpful because one cannot control that Mantra towards positive outcomes due to lack of guidance (no Satgur). Also without Satgur, one can do Jaap of the Mantra, but can easily drown in ego and other things due to lack of guidance from Satgur.

http://sikhitothemax.com/page.asp?ShabadID=4880

BUT...when one has Satgur and is following Satgur, and one is focused on/towards Naam and Vahiguru/God, then even yoga can be useful/helpful to connect towards Satgur/Vahiguru/Naam/Dhuni/Shabad.

http://sikhitothemax.com/page.asp?ShabadID=3601

from the above Shabad, focus on:

ਜਬ ਕੁੰਭਕੁ ਭਰਿਪੁਰਿ ਲੀਣਾ ॥

When I was focused and merged into the all-pervading Lord,

ਤਹ ਬਾਜੇ ਅਨਹਦ ਬੀਣਾ ॥੩॥

then the unstruck sound current began to vibrate. ||3||

^ The English translations do not do justice towards the true meaning of the lines. Because the meaning of Kumbhak is not even mentioned. Instead, Kumbhak got lost in translation to mean "focused". But how does it mean focused and what exactly is Kumbhak?

The following image file will answer that along with the original question in this thread. It will all make sense. Keep an open mind. Stop being anti-hindu/anti-yoga/anti-mystical/anti-mythism, etc.

Everything has it's place.

[gurdeepsinghjohal]

ਨਾ ਮੈ ਜੋਗ ਧਿਆਨ ਚਿਤੁ ਲਾਇਆ ॥

ਬਿਨੁ ਬੈਰਾਗ ਨ ਛੂਟਸਿ ਮਾਇਆ ॥੧॥

ਕੈਸੇ ਜੀਵਨੁ ਹੋਇ ਹਮਾਰਾ ॥

ਜਬ ਨ ਹੋਇ ਰਾਮ ਨਾਮ ਅਧਾਰਾ ॥੧॥ ਰਹਾਉ ॥

ਕਹੁ ਕਬੀਰ ਖੋਜਉ ਅਸਮਾਨ ॥

ਰਾਮ ਸਮਾਨ ਨ ਦੇਖਉ ਆਨ ॥੨॥੩੪॥

Bhagat Kabeer ji page 329

Kabeer ji saying I have not used Yoga techniques to meditate.

pg1375 A gursikh way of meditating

ਕਬੀਰ ਚਾਵਲ ਕਾਰਨੇ ਤੁਖ ਕਉ ਮੁਹਲੀ ਲਾਇ ॥

Kabeer, the rice is beaten with a mallet to get rid of the husk.

ਸੰਗਿ ਕੁਸੰਗੀ ਬੈਸਤੇ ਤਬ ਪੂਛੈ ਧਰਮ ਰਾਇ ॥੨੧੧॥

When people sit in evil company, the Righteous Judge of Dharma calls them to account. ||211||

ਨਾਮਾ ਮਾਇਆ ਮੋਹਿਆ ਕਹੈ ਤਿਲੋਚਨੁ ਮੀਤ ॥

Trilochan says, O Naam Dayv, Maya has enticed you, my friend.

ਕਾਹੇ ਛੀਪਹੁ ਛਾਇਲੈ ਰਾਮ ਨ ਲਾਵਹੁ ਚੀਤੁ ॥੨੧੨॥

Why are you printing designs on these sheets, and not focusing your consciousness on the Lord? ||212||

ਨਾਮਾ ਕਹੈ ਤਿਲੋਚਨਾ ਮੁਖ ਤੇ ਰਾਮੁ ਸੰਮ੍ਹ੍ਹਾਲਿ ॥

Naam Dayv answers, O Trilochan, chant the Lord's Name with your mouth.

ਹਾਥ ਪਾਉ ਕਰਿ ਕਾਮੁ ਸਭੁ ਚੀਤੁ ਨਿਰੰਜਨ ਨਾਲਿ ॥੨੧੩॥

With your hands and feet, do all your work, but let your consciousness remain with the Immaculate Lord. ||213||

[gurdeepsinghjohal]

it is extremely hard to understand the meaning of his shabad according to Gurmat.

From my knowledge I know that Gurmat does not support YOG SADHNA and this shabad by Bhagat Jaidev ji is being taken as supporting some sodarshan chakra kriya of meditation by our SIKHNET brothers. (I could be wrong).

anyone wants to shed more light on it?

Bhagat ji Himself answers this question. pg 526

ਪਰਮਾਦਿ ਪੁਰਖਮਨੋਪਿਮੰ ਸਤਿ ਆਦਿ ਭਾਵ ਰਤੰ ॥

Paramaadh Purakhamanopiman Sath Aadh Bhaav Rathan ||

In the very beginning, was the Primal Lord, unrivalled, the Lover of Truth and other virtues.

ਪਰਮਦਭੁਤੰ ਪਰਕ੍ਰਿਤਿ ਪਰੰ ਜਦਿਚਿੰਤਿ ਸਰਬ ਗਤੰ ॥੧॥

Paramadhabhuthan Parakirath Paran Jadhichinth Sarab Gathan ||1||

He is absolutely wonderful, transcending creation; remembering Him, all are emancipated. ||1||

ਕੇਵਲ ਰਾਮ ਨਾਮ ਮਨੋਰਮੰ ॥

Kaeval Raam Naam Manoraman ||

Dwell only upon the beauteous Name of the Lord,

ਬਦਿ ਅੰਮ੍ਰਿਤ ਤਤ ਮਇਅੰ ॥

Badh Anmrith Thath Maeian ||

The embodiment of ambrosial nectar and reality.

ਨ ਦਨੋਤਿ ਜ ਸਮਰਣੇਨ ਜਨਮ ਜਰਾਧਿ ਮਰਣ ਭਇਅੰ ॥੧॥ ਰਹਾਉ ॥

N Dhanoth Jasamaranaen Janam Jaraadhh Maran Bhaeian ||1|| Rehaao ||

Remembering Him in meditation, the fear of birth, old age and death will not trouble you. ||1||Pause||

ਇਛਸਿ ਜਮਾਦਿ ਪਰਾਭਯੰ ਜਸੁ ਸ੍ਵਸਤਿ ਸੁਕ੍ਰਿਤ ਕ੍ਰਿਤੰ ॥

Eishhas Jamaadh Paraabhayan Jas Svasath Sukirath Kirathan ||

If you desire to escape the fear of the Messenger of Death, then praise the Lord joyfully, and do good deeds.

ਭਵ ਭੂਤ ਭਾਵ ਸਮਬ੍ਯ੍ਯਿਅੰ ਪਰਮੰ ਪ੍ਰਸੰਨਮਿਦੰ ॥੨॥

Bhav Bhooth Bhaav Samabiyaan Paraman Prasannamidhan ||2||

In the past, present and future, He is always the same; He is the embodiment of supreme bliss. ||2||

ਲੋਭਾਦਿ ਦ੍ਰਿਸਟਿ ਪਰ ਗ੍ਰਿਹੰ ਜਦਿਬਿਧਿ ਆਚਰਣੰ ॥

Lobhaadh Dhrisatt Par Grihan Jadhibidhh Aacharanan ||

If you seek the path of good conduct, forsake greed, and do not look upon other men's property and women.

ਤਜਿ ਸਕਲ ਦੁਹਕ੍ਰਿਤ ਦੁਰਮਤੀ ਭਜੁ ਚਕ੍ਰਧਰ ਸਰਣੰ ॥੩॥

Thaj Sakal Dhuhakirath Dhuramathee Bhaj Chakradhhar Saranan ||3||

Renounce all evil actions and evil inclinations, and hurry to the Sanctuary of the Lord. ||3||

ਹਰਿ ਭਗਤ ਨਿਜ ਨਿਹਕੇਵਲਾ ਰਿਦ ਕਰਮਣਾ ਬਚਸਾ ॥

Har Bhagath Nij Nihakaevalaa Ridh Karamanaa Bachasaa ||

Worship the immaculate Lord, in thought, word and deed.

ਜੋਗੇਨ ਕਿੰ ਜਗੇਨ ਕਿੰ ਦਾਨੇਨ ਕਿੰ ਤਪਸਾ ॥੪॥

Jogaen Kin Jagaen Kin Dhaanaen Kin Thapasaa ||4||

What is the good of practicing Yoga, giving feasts and charity, and practicing penance? ||4||

ਗੋਬਿੰਦ ਗੋਬਿੰਦੇਤਿ ਜਪਿ ਨਰ ਸਕਲ ਸਿਧਿ ਪਦੰ ॥

Gobindh Gobindhaeth Jap Nar Sakal Sidhh Padhan ||

Meditate on the Lord of the Universe, the Lord of the Universe, O man; He is the source of all the spiritual powers of the Siddhas.

ਜੈਦੇਵ ਆਇਉ ਤਸ ਸਫੁਟੰ ਭਵ ਭੂਤ ਸਰਬ ਗਤੰ ॥੫॥੧॥

Jaidhaev Aaeio Thas Safuttan Bhav Bhooth Sarab Gathan ||5||1||

Jai Dayv has openly come to Him; He is the salvation of all, in the past, present and future. ||5||1||

Answer is clear from Bhagat ji himself.

And followers of Yogi Harbhajan need to look more to gurbani to justify there manmat prachar.

[DSGj]

I want to show you a whole new world within Gurbani. I know it's long and will take you approximately 30 minutes to read, but I am confident that you will appreciate this. This is very important for the discussion!

Please read my first reply in this topic as a mini-introduction. Now to continue...

Throughout Gurbani we see many times English translations as "pitcher filled with water" or "pitcher of heart-lotus filled with water".

Do we honestly think that every single time we see those lines, that they actually mean just a pitcher full of water? Sure, it does make sense. But that is just the top layer of the true meaning. When we go deep into the topic, we realise that there is a deeper discussion going on.

Gurbani is VERY DEEP and it takes an open mind to discuss/understand it. Let us not be afraid to explore a topic (like yoga) that we're uncomfortable or unknowledgeable about.

In Gurbani, EVERYTHING is useless without Satgur and Naam. Just like Pun (good deeds) and Daan (charity service). Without Satgur and Naam, they are rejected just like everything else.

This is because one cannot truly reap the benefits of those actions, as there is a major danger of them falling into ego, greed, anger and other troubles (due to no guidance from Satgur).

But when one has Satgur, then Pun (good deeds) and Daan (charity service) is great.

In the same way, yoga in itself for gain of health, powers or life is not helpful but actually mostly harmful due to possibility of drowning in ego and other troubles.

But with Satgur and Naam, the yoga can be SPECIFICALLY used to increase concentration and focus towards Satgur, Vahiguru, Naam, Shabad, Dhunee, etc.

And in reality, Sikhi and Sikhs plays major roles with Pun and Daan. So let's not be hypocrits by going 100% against yoga, when in the same lines of Gurbani where yoga is rejected, Pun and Daan are also rejected. Yet, Gurbani is full of examples of doing Pun and Daan and supporting it. In the same way Gurbani is full of examples of yoga. We just have to go deep into the topic to understand it.

Pay attention now going forward while reading, as it is easy to lose track of what is being discussed and how the connections are made.

Let us look at the following Shabad:

http://sikhitothemax.com/page.asp?ShabadID=2512

Prof./Principal Sahib Singh Jee explains it like this:

Now, along with those meanings, there is an even deeper discussion which can take place.

Like I said before, we get the words "Hirdaa Kamal Roop GhaRa". But what is the true meaning and true metaphor? Now watch the following closely for the connection..

As you see, Kumbh means pitcher, but it also takes on another meaning which is: according to yog-shaastar, a way/method of holding in the breath (a type of pranayam).

And the metaphor is as shown with the word Kumbhak: Just as the kumbh (pitcher) is filled with water, likewise, to hold the breath in (this certain way) is kumbhak according to yog/yoga tradition.

But what one needs to understand is that Kumbhak is the second stage of the pranayam. Poorak is the first stage, which is inhaling in a certain way.

^ Now take note that the focus throughout this process is on Oan or Oankaar. But especially while inhaling this is crucial. Because the tone has to be set from the beginning that the yoga is to connect with Vahiguru and not for health/life/power purposes.

Now let's examine this Shabad.

ਸੰਤਹੁ ਮਨ ਪਵਨੈ ਸੁਖੁ ਬਨਿਆ ॥

O Saints, my windy mind has now become peaceful and still.

ਕਿਛੁ ਜੋਗੁ ਪਰਾਪਤਿ ਗਨਿਆ ॥ ਰਹਾਉ ॥

It seems that I have learned something of the science of Yoga. ||Pause||

ਗੁਰਿ ਦਿਖਲਾਈ ਮੋਰੀ ॥

The Guru has shown me the hole,

ਜਿਤੁ ਮਿਰਗ ਪੜਤ ਹੈ ਚੋਰੀ ॥

through which the deer carefully enters.

ਮੂੰਦਿ ਲੀਏ ਦਰਵਾਜੇ ॥

I have now closed off the doors,

ਬਾਜੀਅਲੇ ਅਨਹਦ ਬਾਜੇ ॥੧॥

and the unstruck celestial sound current resounds. ||1||

The first 2 lines of the Shabad are associated with the Rahao. Bhagat Kabir Jee is narrating how his mind used to be waivering (chanchal) like the wind, but now has become tranquil and stable/under control (therefore peaceful). Bhagat Kabir Jee says that it seems that he has learned something (controlling the mind and connecting to Vahiguru) through the science (techniques) of yoga.

But note, that when starting to explain, Bhagat Kabir Jee right away gives credit to Satguru. That GUR DIKHLAAEE. It is Satguru who has guided me and shown me. And what has Satguru shown? That "hole through which the deer carefully enters". This is directly related to the next part. (Make sure to keep in mind that this is not any yoga. This is yoga with GUIDANCE from Satguru and Naam. Therefore as per Gurbani, this yoga is not useless as Bhagat Kabir Jee has Satguru and Naam, therefore this yoga is quite useful to connect with Vahiguru.)

Bhagat Kabir Jee says that he has closed off the doors. But before closing the doors, what did he do? He did Poorak. He inhaled by doing Oan Jaap (Oankaar Jaap) and pulled his breath inwards according to pranayam technique. Then he closed off the doors by doing Kumbhak (the second phase of the pranayam). So when doing Kumbhak, he held his breath in with control. One must understand that breath is the main lifesource for the body. Without Praan (breath), we die.

When holding the breath, the indras of the body are rendered useless/incapable of functioning. Thus, the "doors" are closed.

When these doors are closed, and there is no distraction at all, 100% focus is now just on the breath and the control of it. Due to this, there is 100% focus on the Oankaar Jaap which is taking place simultaniously. When there is 100% focus on Oankaar, one technically merges with Oankaar (as the mind has "died") and that's where the Anand and fun begins with the "unstruck celestial sound current" resounding.

ਕੁੰਭ ਕਮਲੁ ਜਲਿ ਭਰਿਆ ॥

The pitcher of my heart-lotus is filled with water;

ਜਲੁ ਮੇਟਿਆ ਊਭਾ ਕਰਿਆ ॥

I have spilled out the water, and set it upright.

ਕਹੁ ਕਬੀਰ ਜਨ ਜਾਨਿਆ ॥

Says Kabeer, the Lord's humble servant, this I know.

ਜਉ ਜਾਨਿਆ ਤਉ ਮਨੁ ਮਾਨਿਆ ॥੨॥੧੦॥

Now that I know this, my mind is pleased and appeased. ||2||10||

The "pitcher" is filled with water. This is also proof that Poorak took place. The "pitcher" cannot be full/filled without Poorak taking place. After Poorak taking place, Kumbhak is performed. But one must realise that they cannot hold their breath FOREVER. They can hold it for long periods of time no doubt, but not forvever, as nothing is forever (except Vahiguru). So as the focus is still on Oankaar/Vahiguru, one must release their breath in order to survive. This is where Reychak/Reychan take place, the third part of pranayam.

Let us take note of what Prof./Principal Sahib Singh Jee has said about this part of the Shabad:

You see, the water which was polluted with Vikaaraa has been spilled and (the pitcher) has been "set upright".

Now look, in order for the water to be spilled out of the pitcher, the pitcher has to be put upside down/sideways. Then only can it be "set upright".

This is where Reychak/Reychan comes into place. "I have spilled out the water" meaning he has exhaled according to pranayam techniques. Now, like the rest of this process, this is very important to pay attention to. By spilling out the polluted water, it doesn't just mean exhaling. It also means that one's avgun, maal, vikaara, paap and sins/bad deeds have been spilled out/cleaned as well. Remember, during this whole time the focus was on Oankaar Jaap/Vahiguru. Obviously the polluted water was going to be removed.

ਭਰੀਐ ਮਤਿ ਪਾਪਾ ਕੈ ਸੰਗਿ ॥

But when the intellect is stained and polluted by sin,

ਓਹੁ ਧੋਪੈ ਨਾਵੈ ਕੈ ਰੰਗਿ ॥

it can only be cleansed by the Love of the Name.

(A side note: Another way Reychak/Reychan is part of the cleansing/healing process is that in yoga, breathing exercises [specifically exhaling] are thought as removing toxins from the body, etc...just wanted to point this out from a purely yoga/non-spiritual perspective).

In order to understand this cleansing process even more, we must again look at the meaning of Reychak/Reychan and where these words come from and the meaning of it.

As you can see, Reychan/Reychak also has the meaning of cleansing and curing/healing. And they come from the word Rich. And Rich means to separate and to clean. This is clearly in-line with the theme which is going on.

One thing we must not forget to discuss is another meaning for Rich, which is Garabh Giraonaa.

As you can see, giraonaa has two meanings. One is to fall and one is to demolish.

Garabh has many meanings. There are a few especially important ones to discuss in this situation.

One meaning for garabh is "the womb". The womb represents birth and consequently inevitable death for the body, because something that is born is going to die as well. So in this context, garabh giraonaa can mean to destroy the cycle of birth and death.

Another meaning for garabh is "agan". Most people think that agan only means fire. But agan also takes on many different meanings through the word fire. There is the fire of anger, the fire of Maya, fire of thirst, fire of desire, fire of fear, fire of the womb, etc. These are all represented throughout Gurbani. To have these things fall or to demolish these things are some of the goals Gurbani sets out for Sikhs to accomplish. So therefore this "agan" aspect of Garabh Giraonaa is fully in-line with Gurmat.

Some of the different uses of agan within Gurbani:

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ਪਰ ਨਿੰਦਾ ਪਰ ਮਲੁ ਮੁਖ ਸੁਧੀ ਅਗਨਿ ਕ੍ਰੋਧੁ ਚੰਡਾਲੁ ॥
Slandering others is putting the filth of others into your own mouth. The fire of anger is the outcaste who burns dead bodies at the crematorium.

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ਗੁਰਿ ਮਿਲਿਐ ਸੁਖੁ ਪਾਈਐ ਅਗਨਿ ਮਰੈ ਗੁਣ ਮਾਹਿ ॥੧॥
Meeting with the Guru, peace is found. The fire is extinguished in His Glorious Praises. ||1||

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http://sikhitothemax.com/page.asp?ShabadID=73

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http://sikhitothemax.com/page.asp?ShabadID=71

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ਜਿਉ ਅਗਨਿ ਮਰੈ ਜਲਿ ਪਾਇਐ ਤਿਉ ਤ੍ਰਿਸਨਾ ਦਾਸਨਿ ਦਾਸਿ ॥
Just as fire is extinguished by pouring on water, desire becomes the slave of the Lord's slaves.

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ਮਨ ਰੇ ਗੁਰਮੁਖਿ ਅਗਨਿ ਨਿਵਾਰਿ ॥
O mind, become Gurmukh, and extinguish the fire within.

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ਅਗਨਿ ਮਰੈ ਜਲੁ ਪਾਈਐ ਜਿਉ ਬਾਰਿਕ ਦੂਧੈ ਮਾਇ ॥
As thirst is quenched with water, and the baby is satisfied with mother's milk,

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ਮਾਇਆ ਅਗਨਿ ਨ ਪੋਹੈ ਤਿਨ ਕਉ ਰੰਗਿ ਰਤੇ ਗੁਣ ਗਾਵਣਿਆ ॥੫॥
The fire of Maya does not affect those who are imbued with the Lord's Love; they sing His Glorious Praises. ||5||

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ਭੈ ਤਨਿ ਅਗਨਿ ਭਖੈ ਭੈ ਨਾਲਿ ॥
The fire of fear within the body is burnt away by the Fear of God.

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http://sikhitothemax.com/page.asp?ShabadID=455

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http://sikhitothemax.com/page.asp?ShabadID=456

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http://sikhitothemax.com/page.asp?ShabadID=457

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etc, etc, etc....There are more than 100 examples I could give.

Last but not the least, Garabh can also mean "Gupt Asthaan". Through Rich/Reychak/Reychan, this can easily be referring to the Dasam Duaar. Not to demolish the Dasam Duaar, but here "to fall/bring down" makes a lot of sense". To bring the Dasam Duaar down, would represent bringing the Dasam Duaar within reach and more accessible. So as Reychak/Reychan "spill the water" and the cleansing is taking place, access to the Dasam Duaar is actually becoming easier due to the increasing purity of the mind/soul.

One must realise that now that the "pitcher" is empty and is rid of the polluted water, the pitcher is now more than ever eager and ready to have drops of Amrit fall in it and soon/surely make it overflowing! This is where one can relate to the meaning of the Shabad which is part of the original question in this thread. When the "pitcher is empty", that is when the fun is just starting and one gets to enjoy the true essence and taste of Amrit dripping down from possibly the Gupt Asthaan discussed earlier.

Just as Bhagat JaiDev Jee's chanchal mind was controlled and he got to taste Amrit and enjoy the celestial bliss, in the same way Bhagat Kabir Jee (THROUGH SATGURU's GUIDANCE AND KIRPAA) found a way to control his chanchal mind by focusing on Oankaar/Vahiguru and in the end he got to enjoy the celestial bliss and peace of mind.

And to end off, why not end off the same way as Prof./Principal Sahib Singh Jee did!

Disclaimer:

To my knowledge, I have never intentionally practised any form of yoga for any gains/benefits. I don't plan on doing so either.

I am not a fan of Yogi Harbhajan Singh or of 3HO or any affiliated group/organization. Infact, I am more critical of them if anything.

So don't judge what I wrote thinking I'm some 3HO, yoga loving person. Because I'm not.

But that doesn't mean that we should think with a closed mind. Sikhi and Gurbani is much more deeper than we often think.

The missionaries/kala-afghana/tarksheel type groups often try to limit Sikhi and Gurbani within a very small box.

I spent many hours writing these types of explanations, doing research through various resources.

It's easy to just throw out quotes from Prof/Principal Sahib Singh Jee.

But as you should have realised from reading the above, Prof Sahib Singh Jee's work alone cannot give you the WHOLE answer. You will need to dig even deeper than that and be able to research from other sources and connect the dots.

Once again, let's stop being anti-hindu, anti-yoga, anti-mythism, anti-mystical, anti-sanskrit, etc.

Let's stop trying to make Gurbani say what we want it to say, and instead let us just be able to read/listen and take it for what it really is.

People have already become so anti-hindu/anti-history/anti-culture/anti-traditional, that they have spoke against Dasam Granth.

Guru Granth Sahib Jee is what they are really after. And one day, they will try to finish it off after cornering it against a wall.

Keep an open mind once again about the depths of Gurbani.

There is more to a "pitcher full of water" or "pitcher heart-lotus filled with water" than meets the eye.

Long read, I know. But if you are truly passionate about Sikhi, you should be willing to spend hours reading and researching.

Thanks.

[gurdeepsinghjohal]

Its disclaimer of Sant Kabeer ji, if anybody translates any of his shabads according to yoga practise.

ਨਾ ਮੈ ਜੋਗ ਧਿਆਨ ਚਿਤੁ ਲਾਇਆ ॥

I have not used yoga techniques to control my mind.

ਬਿਨੁ ਬੈਰਾਗ ਨ ਛੂਟਸਿ ਮਾਇਆ ॥੧॥

ਕੈਸੇ ਜੀਵਨੁ ਹੋਇ ਹਮਾਰਾ ॥

ਜਬ ਨ ਹੋਇ ਰਾਮ ਨਾਮ ਅਧਾਰਾ ॥੧॥ ਰਹਾਉ ॥

ਕਹੁ ਕਬੀਰ ਖੋਜਉ ਅਸਮਾਨ ॥

ਰਾਮ ਸਮਾਨ ਨ ਦੇਖਉ ਆਨ ॥੨॥੩੪॥

Bhagat Kabeer ji page 329

ਜੋਗੇਨ ਕਿੰ ਜਗੇਨ ਕਿੰ ਦਾਨੇਨ ਕਿੰ ਤਪਸਾ ॥੪॥

Jogaen Kin Jagaen Kin Dhaanaen Kin Thapasaa ||4||

What is the good of practicing Yoga, giving feasts and charity, and practicing penance? ||4

Now charity for sake of liberation(mukti) is condemned here, its hindu ritual to donate cow for liberation. There are many ways of Tapasaya(ਤਪਸਾ) used by people for liberation i.e. one makes a circle of fire and sit in between for meditation,these type of practise are condemned throught out gurbani.

Now, sikhi practise Vand chak is Sewa not Daan and an obligation towards society not for liberation(mukti). People run hospitals, schools and do many things to help the society.

You have your view, I have mine, my view, always have a big way to look at things. Yoga techniques are good for health,they can increase your life span is real picutre and it does not help in spirituality. Yoga as term is always used because of indian tradition, there are many other exercises but yoga being the oldest tradition many things falls into yoga.

Sikhs yoga is done on "Tapti tavi(hot iron plates), charkhadian(wheels), aare(saw),boiling water" and done by giving head, getting cut part by part,getting split in between.

In Japji Guru Nanak ji clears " jor jugat na choote sansaar" yoga practises are jukti to control one's mind it can't help you in liberation, but Guru Nanak Sahib Says " Hukam razai chalna nanak likhya naal" one who surrender to his hukam only that person can control his mind and can be liberated.