Request from some satsanggis’:
At the express request of some satsangis, I watched the Shiv Yog programme for a few days. I had been requested to give my views on the Shiv Yog programme in the context of Gurbani.
I must at the outset state that I am no expert on Gurbani, but I will give my honest views within the limits of “budhi” which the Guru has bestowed upon me.
Firstly, I did an Ardas before Guru Ji to guide me and to help me do an objective analysis.
Bhai Manjeet’s response:
Recognizing who you serve…
Having said that, I must begin by saying that the programme shows a huge picture or painting of Lord Shiva as the backdrop. As far as Gurbani is concerned, Lord Shiva is not God. He is a devta, a demi god. He was created by God. Gurbani repeatedly tells us that we must serve only God to seek merger with the Infinite. In describing God, Guru Ram Das Ji tells us in Rehraas (So Purakh), that…
ਜਿਨ ਸੇਵਿਆ ਜਿਨ ਸੇਵਿਆ ਮੇਰਾ ਹਰਿ ਜੀ ਤੇ ਹਰਿ ਹਰਿ ਰੂਪਿ ਸਮਾਸੀ ॥ – Jin seviā jin seviā merā har jī ṯe har har rūp samāsī.
Those who serve, those who serve my Dear Lord, are absorbed into the Being of the Lord, Har, Har. (SGGS Ang 11)
That is very important in Gurbani – who you serve. If you serve God, you acquire Godly qualities like being “nirbhao” or “nirvair”. On the contrary, if you serve a devi or a devta at the most, you acquire the qualities of that particular devi or devta.
At Ang 874 Bhagat Namdev Ji tells us what happens if we pray to devi devtas..
ਭੈਰਉ ਭੂਤ ਸੀਤਲਾ ਧਾਵੈ ॥ ਖਰ ਬਾਹਨੁ ਉਹੁ ਛਾਰੁ ਉਡਾਵੈ ॥੧॥ – Bẖairo bẖūṯ sīṯlā ḏẖāvai. Kẖar bāhan uho cẖẖār udāva
One who chases after the god Bhairau, evil spirits and the goddess of smallpox, is riding on a donkey, kicking up the dust. ||1|| (Ang 874)
Bhagat Namdev Ji uses the example of the devta Bhairo, whose vehicle is a donkey. Bhagat Ji says if you serve him, at most you get to be like the devta, riding on a donkey.
Bhagat Namdev Ji says he now only prays to….
ਹਉ ਤਉ ਏਕੁ ਰਮਈਆ ਲੈਹਉ ॥ ਆਨ ਦੇਵ ਬਦਲਾਵਨਿ ਦੈਹਉ ॥੧॥ ਰਹਾਉ ॥ – Hao ṯao ek ramaīā laihao. Ān ḏev baḏlāvan ḏaihao. ||1|| rahāo.
I take only the Name of the One Lord. I have given away all other gods in exchange for Him. ||1||Pause|| (Ang 874).
This is what we are advised to do as Sikhs. To pray to the One Infinite Lord who is without form or colour. The same Shabad continues…
ਸਿਵ ਸਿਵ ਕਰਤੇ ਜੋ ਨਰੁ ਧਿਆਵੈ ॥ ਬਰਦ ਚਢੇ ਡਉਰੂ ਢਮਕਾਵੈ ॥੨॥ – Siv siv karṯe jo nar ḏẖiāvai Baraḏ cẖadẖe daurū dẖamkāvai. ||2||
That man who chants “Shiva, Shiva”, and meditates on him, is riding on a bull, shaking a tambourine. ||2|| (Ang 874)
In the Puranas, Shiva is described in one of his incarnations as riding a bull and making some musical notes with his tambourine. A devotee of Shiva thus becomes like Shiva.
The Concept of ‘Shiv’ & ’Shakti’ in Gurbani
Gurbani tells us we must aspire to merge with God Himself, not any demi god. At the outset, is necessary to clarify the use of “Shiv” in Gurbani.
Gurbani also uses the words “Shiv Shakti” many times. It is necessary to understand what the Gurus meant by that phrase. Certainly, the Gurus were not referring to Lord Shiva. The phrase “Shiv Shakti ka mel” is found at Ang 21 of Sri Guru Granth Sahib Ji. Guru Nanak Dev Ji tells us that …
ਜਹ ਦੇਖਾ ਤਹ ਰਵਿ ਰਹੇ ਸਿਵ ਸਕਤੀ ਕਾ ਮੇਲੁ ॥ – Jah ḏekẖā ṯah rav rahe siv sakṯī kā mel.
Wherever I look, I see the Lord pervading there, in the union of Shiva and Shakti, of consciousness and matter. (Ang 21)
This phrase is a summary of all that can be seen in creation. Everything is a combination of matter and spirit. Energy takes many forms. Spirit is the Divinity behind all matter. Spirit or Divinity is “Shiv” and matter is “Shakti”.
For example, our body is matter, the driving force behind it is “Shiv”. This “Shiv” is not the devta, Lord Shiva. “Shiv” is sometimes referred to as “jot” in Gurbani. In Anand Sahib Ji too, at pauri 26 Guru Amardas Ji tells us ..
ਸਿਵ ਸਕਤਿ ਆਪਿ ਉਪਾਇ ਕੈ ਕਰਤਾ ਆਪੇ ਹੁਕਮੁ ਵਰਤਾਏ ॥ – Siv sakaṯ āp upāe kai karṯā āpe hukam varṯāe.
He Himself created Shiva and Shakti, mind and matter; the Creator subjects them to His Command. (Ang 920)
In Sukhmani Sahib in Asthpadhi 21 , Guru Arjun Dev Ji asks …
ਜਬ ਨਿਰਗੁਨ ਪ੍ਰਭ ਸਹਜ ਸੁਭਾਇ ॥ ਤਬ ਸਿਵ ਸਕਤਿ ਕਹਹੁ ਕਿਤੁ ਠਾਇ ॥ – Jab nirgun parabẖ sahj subẖāe. Ŧab siv sakaṯ kahhu kiṯ ṯẖāe.
When God was without attributes, in absolute poise, then where was mind and where was matter – where was Shiva and Shakti? (Ang 291)
Thus, Shiv in the context of Gurbani refers to our Divine spark or jot in us which has been put there by God. As this Divine spark or jot has a Divine origin, it is really another way of saying God is within us.
That’s why Guru Amardas Ji on Ang 441 in Sri Guru Granth Sahib Ji tells us that…
ਮਨ ਤੂੰ ਜੋਤਿ ਸਰੂਪੁ ਹੈ ਆਪਣਾ ਮੂਲੁ ਪਛਾਣੁ ॥ – Man ṯūʼn joṯ sarūp hai āpṇā mūl pacẖẖāṇ.
O my mind, you are the embodiment of the Divine Light – recognize your own origin. (Ang 441)
To reach this, we need to get rid of our ego or the wall of falsehood (“kurre dee paal”). Sikhs are taught to look for God inwards. Guru Tegh Bahadhur Ji on Ang 684 says…
ਸਰਬ ਨਿਵਾਸੀ ਸਦਾ ਅਲੇਪਾ ਤੋਹੀ ਸੰਗਿ ਸਮਾਈ ॥੧॥ ਰਹਾਉ ॥ – Sarab nivāsī saḏā alepā ṯohī sang samāī. ||1|| rahāo.
Although he is unattached, he dwells everywhere. He is always with you as your companion. ||1||Pause|| (Ang 684)
Similarly, on Ang 695 of the Sri Guru Granth Sahib Ji Bhagat Pipa Ji says…
ਜੋ ਬ੍ਰਹਮੰਡੇ ਸੋਈ ਪਿੰਡੇ ਜੋ ਖੋਜੈ ਸੋ ਪਾਵੈ ॥ – Jo barahmanḏe soī pinde jo kẖojai so pāvai
The One who pervades the Universe also dwells in the body; whoever seeks Him, finds Him there. (Ang 695)
In Raag Maru at Ang 1096, Guru Arjun Dev Ji says…
ਹਾਠਾ ਦੋਵੈ ਕੀਤੀਓ ਸਿਵ ਸਕਤਿ ਵਰਤਾਈਆ ॥ – Hāṯẖā ḏovai kīṯīo siv sakaṯ varṯāīā.
You created both sides, spirit and matter, Shiva and Shakti. (Ang 1096)
Since “Shiv” is our inner Divine being, our soul, and being the Lord within us, it is eternal and cannot be destroyed, just as God Himself is eternal.
Naturally all matter being an aspect of creation, has to lose out to the Divine as the Divine is after all the driving force behind all matter. The Divine in Nirgun form preceded all matter.
Sikhs are told in Gurbani to pray to and merge into a formless God – “Nirankaar”.
I had to go at length into the issues of Lord Shiva in Hinduism, and “Shiv” in Gurbani, to bring out the difference.
The Source of the confusion
So how does the confusion set in?
The talks conducted, go under the banner of Shiv Yog. “Yog” means “union”, normally referring to union of man with God. The mantras recited are mantras of Lord Shiva. The talks are general, and don’t refer to union with Lord Shiva but with “Shiv” i.e. God as we know in Gurbani. This leads to confusion.
The backdrop portrays Lord Shiva, the mantras are Lord Shiva’s mantras, but the talk refers to “Yog” i.e. union with “Shiv” i.e. God. The conclusion is that the speaker has equated Lord Shiva with God or “Shiv” as we know him in Gurbani.
Guru Gobind Singh Ji was referring to this type of confusion in Kabyo Bach Benti Chaupai when he wrote…
ਮਹਾਦੇਵ ਕੌ ਕਹਤ ਸਦਾ ਸਿਵ ॥ ਨਿਰੰਕਾਰ ਕਾ ਚੀਨਤ ਨਹਿ ਭਿਵ ॥ – (16) – Mahaadev ko kehat sadaa siv. nirankaar kaa cheenat nehe bhiv. (16)
They mistakenly call Shiva The Eternal, Blissful Lord – It shows, they have not understood anything about the Formless One.
As far as Gurbani is concerned, in Pauri no 5 in Japji Sahib, Guru Nanak Dev Ji says…
ਗੁਰਮੁਖਿ ਨਾਦੰ ਗੁਰਮੁਖਿ ਵੇਦੰ ਗੁਰਮੁਖਿ ਰਹਿਆ ਸਮਾਈ ॥ – Gurmukẖ nāḏaʼn gurmukẖ veḏaʼn gurmukẖ rahiā samāī.
The Guru’s Word is the Sound-current of the Naad; the Guru’s Word is the Wisdom of the Vedas; the Guru’s Word is all-pervading.
ਗਰੁ ਈਸਰੁ ਗੁਰੁ ਗੋਰਖੁ ਬਰਮਾ ਗੁਰੁ ਪਾਰਬਤੀ ਮਾਈ ॥ – Gur īsar gur gorakẖ barmā gur pārbaṯī māī.
The Guru is Shiva, the Guru is Vishnu and Brahma; the Guru is Paarvati and Lakhshmi.
Thus, for Sikhs the Guru is everything. To chant mantras in praise of devi devtas would clearly be against the Guru’s teachings.
I personally do not think there was any deliberate attempt to confuse the Sikhs. The talks were initially aimed at the general population of India and because they encompass a wide range of interesting topics many Sikhs were attracted to the talks.
With a population base of almost a billion Hindus, the Sikhs form an insignificant market share.
Transgressing the Guru’s Teachings – knowingly or unknowingly
But for Sikhs, there is a terrible danger. Firstly, if we recite any of the mantras in praise of Lord Shiva we would be transgressing the Gurus teachings. Gurbani tells us if whilst having a Guru, we adopt other Gurus or religious preceptors we are called “bemukh”. A “manmukh” is one who is egocentric and does not follow the Gurus teachings. A “bemukh” is one who whilst having a Guru, turns to others for spiritual upliftment.
Guru Amardas Ji in Pauri 22 of Anand Sahib Ji tells us..
ਜੇ ਕੋ ਗੁਰ ਤੇ ਵੇਮੁਖੁ ਹੋਵੈ ਬਿਨੁ ਸਤਿਗੁਰ ਮੁਕਤਿ ਨ ਪਾਵੈ ॥ – Je ko gur ṯe vaimukẖ hovai bin saṯgur mukaṯ na pāvai.
One who turns away from the Guru, and becomes baymukh – without the True Guru, he shall not find liberation.
ਪਾਵੈ ਮੁਕਤਿ ਨ ਹੋਰ ਥੈ ਕੋਈ ਪੁਛਹੁ ਬਿਬੇਕੀਆ ਜਾਏ ॥ – Pāvai mukaṯ na hor thai koī pucẖẖahu bibekīā jāe.
He shall not find liberation anywhere else either; go and ask the wise ones about this.
ਅਨੇਕ ਜੂਨੀ ਭਰਮਿ ਆਵੈ ਵਿਣੁ ਸਤਿਗੁਰ ਮੁਕਤਿ ਨ ਪਾਏ ॥ – Anek jūnī bẖaram āvai viṇ saṯgur mukaṯ na pāe.
He shall wander through countless incarnations; without the True Guru, he shall not find liberation.
The need to fully understand Gurbani
Secondly, I observe that the speaker captivates his audience. The atmosphere is tranquil and most of the people attending want to acquire a higher spirituality or somehow improve themselves.
The danger lies in the fact that the Sikhs may not be well versed enough with Gurbani to sieve out Hindu concepts from the teachings of the Gurus.
As a motivational speaker he certainly captures the attention of the audience. It’s perfectly OK to attend a motivational talk by anyone, even if it is by a person of another religion.
But, one should be aware of the teachings of Gurbani and be able to differentiate between Hindu philosophy (especially ideas which have been rejected by the Gurus).
In the talks, there is emphasis on positive thinking and improving your lot through good conduct. That is good and should be emulated.
Just beware of submitting to any devi devta by chanting their mantras and always keep in mind Gurbani’s teachings. Be alert and immediately identify an idea which does not accord with Gurbani.
Guru’s Hukam – The Divine Order
The problem is, most of us are not aware of the finer nuances of Gurbani and make generalisations saying that “there is one God so what’s the big difference”. The difference is this.
The differences have been put there by God Himself in the first place in accordance with His Hukam. We are born into a particular family according to “sanjog” which is an aspect of His Hukam – the Divine order.
It is ordained that we have to live in accordance with His Hukam. Japji tells us…
ਹੁਕਮਿ ਰਜਾਈ ਚਲਣਾ ਨਾਨਕ ਲਿਖਿਆ ਨਾਲਿ ॥੧॥ – hukam rajaa-ee chalnaa naanak likhi-aa naal. ||1||
By obeying His Command – by walking in the Way of His Will; O Nanak, the Inscription of this Destiny always remains with the mortal. ||1|| (Ang 1)
At Ang 700 Guru Arjun Dev Ji also tells us…
ਮਾਤ ਪਿਤਾ ਬਨਿਤਾ ਸੁਤ ਬੰਧਪ ਇਸਟ ਮੀਤ ਅਰੁ ਭਾਈ ॥ ਪੂਰਬ ਜਨਮ ਕੇ ਮਿਲੇ ਸੰਜੋਗੀ ਅੰਤਹਿ ਕੋ ਨ ਸਹਾਈ ॥੧॥ – maat pitaa banitaa sut banDhap isat meet ar bhaa-ee. poorab janam kay milay sanjogee anteh ko na sahaa-ee. ||1||
Mother, father, spouse, children, relatives, lovers, friends and siblings meet, having been associated in previous lives; but none of them will be your companion and support in the end. ||1||
So, you are born into a Sikh family in accordance with His Hukam (sanjog). In Kirtan Sohila we read at night..
ਪੂਰਬਿ ਲਿਖਤ ਲਿਖੇ ਗੁਰੁ ਪਾਇਆ ਮਨਿ ਹਰਿ ਲਿਵ ਮੰਡਲ ਮੰਡਾ ਹੇ ॥੧॥ – poorab likhat likhay gur paa-i-aa man har liv mandal mandaa hay. ||1||
By pre-ordained destiny, I have met with the Guru. I have entered into the realm of the Lord’s Love. ||1|| (Ang 13).
The Guru you serve is also obtained as a result of your Primal Writ. It would be flouting His Order if we went to another religion and started chanting their mantras etc and we would be “bemukh”.
Day 1 – Monday (7th June 2010)
Having said that, I watched the Shiv Yog programme for a few days. My views are…
The speaker emphasizes that one should not live a life full of complaints. He says you waste energy if you complain and produce negative thoughts. He gives an example: “If you feel the room is hot- don’t complain; get up and switch on the fan”. On Ang 522, Gurbani certainly says that we must live a life of positive effort…
ਉਦਮੁ ਕਰੇਦਿਆ ਜੀਉ ਤੂੰ ਕਮਾਵਦਿਆ ਸੁਖ ਭੁੰਚੁ ॥ – udam karaydi-aa jee-o tooN kamaavdi-aa sukh bhunch.
Make the effort, and you shall live; practicing it, you shall enjoy peace. (Ang 522)
This is really a common-sense approach and surely you don’t need any motivational speaker to tell you all this especially since this wisdom is already in Gurbani.
Then he speaks of the dance of Nataraja. Nataraja is another name of Shiva. Hindu belief is that the world is created by Lord Shiva who is the king of all dancers. Shiva’s dance is an act of creation, the activation of eternal energy of the cosmos.
Whirling in the dance, Shiva also maintains the stars and planets in their orbits. Finally, with the fire of his third eye Shiva destroys creation to make room for new things. (Encyclopaedia of Indian mythology -1995, Aquarian Press).
The speaker tells us that everything is based on the dance of Nataraja. This is contrary to Sikh teachings. In Gurbani we are told there is one formless God. When He ordained that creation would emerge, He infused matter with energy.
From a “nirgun” state the Lord went into the “sargun” state. It was not Shiva who made and sustains and destroys creation, but for the Sikhs, it is God and God only.
Indeed, Guru Arjun Dev Ji on Ang 1136 tells us …
ਸੋ ਮੁਖੁ ਜਲਉ ਜਿਤੁ ਕਹਹਿ ਠਾਕੁਰੁ ਜੋਨੀ ॥੩॥ – so mukh jala-o jit kaheh thaakur jonee. ||3||
Let that mouth be burnt, which says that our Lord and Master is subject to birth. ||3|| (Ang 1136)
To understand the idea of creation in Gurbani one should read the Shabad in Raag Maru written by Guru Nanak Dev Ji at Ang 1035 which starts with…
ਅਰਬਦ ਨਰਬਦ ਧੁੰਧੂਕਾਰਾ ॥ ਧਰਣਿ ਨ ਗਗਨਾ ਹੁਕਮੁ ਅਪਾਰਾ – arbad narbad DhunDhookaaraa. Dharan na gagnaa hukam apaaraa.
For endless eons, there was only utter darkness. There was no earth or sky; there was only the infinite Command of His Hukam. (Ang 1035).
… and other related Shabads, Gurbani tells us that at Ang 735 that…
ਬ੍ਰਹਮਾ ਬਿਸਨੁ ਮਹਾਦੇਉ ਤ੍ਰੈ ਗੁਣ ਰੋਗੀ ਵਿਚਿ ਹਉਮੈ ਕਾਰ ਕਮਾਈ ॥ – barahmaa bisan mahaaday-o tarai gun rogee vich ha-umai kaar kamaa-ee.
Brahma, Vishnu and Shiva suffer from the disease of the three gunas – the three qualities; they do their deeds in egotism.
I am not running down Hinduism here. I must emphasize that I am quoting Bani. The Gurus and Bhagats tell us again and again not to pray or do any seva of these devi devtas. Many of the Bhagats in Sri Guru Granth Sahib Ji were Hindu saints.
They had broken away from the devi devtas and relied and prayed to the One formless God – “Nirankaar”.
Towards the end of the day’s episode, a short mantra is sung or played over the audience. This mantra says “Omkara Shiva Sharanam; namoname Shankar; Bhavani Shankar”.
To take “sharanam” is to take sanctuary of someone. It is Lord Shiva which is clearly referred to here. The final words for the days after the session are that “you have experienced consciousness of kundalini”. Now “kundalini” is yogic talk of the serpent of energy which lies coiled at the base of our body.
The yogis say that by breathing exercises and penances etc, you can uncoil this serpent until it pierces all your chakras and unites with the final chakra in your head which is actually achieving Divine consciousness.
The word “kundalini” appears only once in Gurbani in a Shabad written by Bhatt Gayand Ji at Ang 1402 of SGGS Ji. For the Sikh, the kundalini does not get unleashed through these yogic practices or by any devi devta. Gurbani tells us it is released “sahaj subhai..”
ਕੁੰਡਲਨੀ ਸੁਰਝੀ ਸਤਸੰਗਤਿ ਪਰਮਾਨੰਦ ਗੁਰੂ ਮੁਖਿ ਮਚਾ ॥ – kundlanee surjhee satsangat parmaanand guroo mukh machaa.
The kundalini of one’s consciousness rises in the Sat Sanggat, through the Word of the Guru, they enjoy the Lord of Supreme Bliss.
We underestimate the Sikh institutions like the Sadh Sangat in the Gurdwara. Just listening to Kirtan and detaching your mind from the world for even half an hour gives you untold bliss. We have to take the trouble to learn Gurbani and understand its teachings.
Invest about RM1000.00 and you can have a formidable library in English or Gurmukhi. A set of translations is easily available at RM400.00. So, what is lacking is really effort and patience to read and understand Gurbani.
You don’t have to be an intellectual to reach God. Bani tells us that the uneducated Sikh can also reach God. He just has to do Simran and attach himself to the basic teachings of Gurbani taught in any Gurdwara. Guru Arjun Dev Ji on ang 197 says…
ਜੋ ਪ੍ਰਾਣੀ ਗੋਵਿੰਦੁ ਧਿਆਵੈ ॥ ਪੜਿਆ ਅਣਪੜਿਆ ਪਰਮ ਗਤਿ ਪਾਵੈ ॥੧॥ – jo paraanee govind Dhi-aavai. parhi-aa anparhi-aa param gat paavai. ||1||
That mortal who meditates on the Lord of the Universe, whether educated or uneducated, obtains the state of supreme dignity. ||1||
About the Lord Shiva whose “Sharan” was announced in the mantra which was heard by the whole audience, Guru Arjun Dev Ji has this to say in Sukhmani Sahib…
barahm gi-aanee ka-o khojeh mahaysur.
ਬਹਮ ਗਿਆਨੀ ਕਉ ਖੋਜਹਿ ਮਹੇਸੁਰ ॥
The God-conscious being is sought by the god Shiva. (Ang 273)
Day 2 – Tuesday (8th June 2010)
The speaker says that “you never see an old snake”. “You will see an old tiger, an old man but not an old snake.” He then goes on to tell us that this is because the snakes wishes around when it moves. In its movement, it exercises all the parts of its vertebrae and never gets old. Similarly, we are told, that if we do certain “kriyas” and rotate our spinal cords we can be perfect physically and “we can go to the astral level”.
Exercise is important for a healthy body. We all agree. Gurbani however does not agree that exercises of any form can help you reach God. Gurbani does of course recommend common sense in preserving our health. We are told not to eat too much. On ang 939 of the Sri Guru Granth Sahib Ji, we are told not to be slothful…
ਖੰਡਿਤ ਨਿਦ੍ਰਾ ਅਲਪ ਅਹਾਰੰ ਨਾਨਕ ਤਤੁ ਬੀਚਾਰੋ ॥੮॥ – khandit nidraa alap ahaaraN naanak tat beechaaro. ||8||
Sleep little, and eat little; O Nanak, this is the essence of wisdom. ||8||
Bhagat Kabir Ji on Ang 1371 tells us not to procrastinate…
ਕਬੀਰ ਕਾਲਿ ਕਰੰਤਾ ਅਬਹਿ ਕਰੁ ਅਬ ਕਰਤਾ ਸੁਇ ਤਾਲ ॥ – kabeer kaal karantaa abeh kar ab kartaa su-ay taal.
Kabeer, that which you have to do tomorrow – do it today instead; and that which you have to do now – do it immediately! (Ang 1371)
It is these types of ideas that Shiv Yog stresses. Common sense ideas which can all be found in Gurbani. Yet it is baffling why Sikhs go to get these ideas from these camps.
The speaker then says he wants to pass on the “secret of Lord Shiva to you”.
As I have explained above, the Gurus have emphasized again and again that we should keep away from these devi devtas.
He says he will teach the “kurma kriya” (tortoise kriya or exercise). “If you do these exercises and do sadhnaa, you will see me – not this form but the real me”.
That’s astonishing. Sadhnaa is simran or devotional prayer. We do prayers as Sikhs, to merge with the Infinite, not to invoke Baba Shivanand nor Lord Shiva.
If you read the book by Bhai Raghbir Singh Bir entitled Bandgi Nama, you will find the Bhai Ji telling us that we should do Simran without the aid of photos or other forms in our mind. He tells us that when he started doing Simran he pictured Guru Nanak Dev Ji in his mind. With practice whenever he sat to do Simran, the “form” of Guru Nanak Dev Ji used to appear. In later stages, he began to feel that he should be merging with the Infinite who is without form.
The Salok appearing before Asthpadi 16 in Sukhmani Sahib says…
ਰੂਪੁ ਨ ਰੇਖ ਨ ਰੰਗੁ ਕਿਛੁ ਤ੍ਰਿਹੁ ਗੁਣ ਤੇ ਪ੍ਰਭ ਭਿੰਨ ॥ – roop na raykh na rang kichh tarihu gun tay parabh bhinn.
He has no form, no shape, no color; God is beyond the three qualities. (Ang 283)
Bhai Ji tells us in his book that it took him a long time and great effort before he could rise above any image and merge into the Supreme bliss beyond.
In the book “How God came into my life” (1998- Bharat Vidhya Bhavan), Chapter 10 describes the life of a Hindu mystic and saint: Sri Ramakrishna Paramhamsa (1836 – 1896).
As a Hindu, he prayed to the Divine Mother or “Uma” or Kali. In his own words, he himself describes that in the initial stages he used to cry for a vision of the Divine Mother. He was at the limits of physical endurance from praying continuously and crying at not having her vision.
“Agonised I thought there was no use in living this life”. He saw a sword in the temple and ran towards it to kill himself. Suddenly “I had a most wonderful vision of the Mother and fell down unconscious”…
This went on for many years. His Guru Tota Puri was pleased with him but asked him to reach further. “Further?”. “Yes the next stage is One and Nothingness!” Ramakrishna said he would ask permission first of the Mother (Kali). She gave him permission (or so it seemed).
The Paramhamsa’s own words describe his difficulty to the next stage. “Tota Puri taught me to detach my mind from all objects and to plunge it into the Atman. I had no difficulty in detaching my mind from all objects with the one exception of the too familiar form of the radiant Mother who barred the way to the beyond. I tried to concentrate but each time the Mother intervened. In despair I turned to Tota Puri who told me severely – “you must”.
Looking about, he found a piece of glass… ”and struck the point between my eyes. Then I began to meditate with all my might. “As soon as the Divine Mother appeared, I used my discrimination as a sword and clove her in two. The last barrier fell…and I lost myself in Samadhi…”
By attempting to see Baba Shivanand or Lord Shiva in our simran or sadhna, we are limiting ourselves and it is not what Gurbani teaches us.
For Sikhs, Bhai Gurdaas Ji also says in Vaar 24, Pauri 11 that.
gur moorat gur shabad hai saadhsangat mil amrit vaylaa –
Only the Guru’s word is the image of Guru and this word is received in the holy congregation in the ambrosial hours of the day.
The episode ends with the words that “male and female are in you”. Both these elements should be in harmony otherwise there will be chaos, fights, divorces etc.
In fact, this idea is not new, it is very clearly expressed in Gurbani by Guru Nanak Dev Ji on Ang 879 in Raag Ramkali…
ਪੁਰਖ ਮਹਿ ਨਾਰਿ ਨਾਰਿ ਮਹਿ ਪੁਰਖਾ ਬੂਝਹੁ ਬ੍ਰਹਮ ਗਿਆਨੀ ॥ – purakh meh naar naar meh purkhaa boojhhu barahm gi-aanee
The female is in the male, and the male is in the female. Understand this, O God-realized being!
Gurbani also tells us that we should be at peace with ourselves and our surroundings. For example, Guru Arjun Dev Ji tells us this on ang 103…
ਅੰਮ੍ਰਿਤ ਬਾਣੀ ਹਰਿ ਹਰਿ ਤੇਰੀ ॥ ਸੁਣਿ ਸੁਣਿ ਹੋਵੈ ਪਰਮ ਗਤਿ ਮੇਰੀ ॥ ਜਲਨਿ ਬੁਝੀ ਸੀਤਲੁ ਹੋਇ ਮਨੂਆ ਸਤਿਗੁਰ ਕਾ ਦਰਸਨੁ ਪਾਏ ਜੀਉ ॥੧॥ – amrit banee har har tayree. sun sun hovai param gat mayree. jalan bujhee seetal ho-ay manoo-aa satgur kaa darsan paa-ay jee-o. ||1||
The Word of Your Bani, Lord, is Ambrosial Nectar. Hearing it again and again, I am elevated to the supreme heights. The burning within me has been extinguished, and my mind has been cooled and soothed, by the Blessed Vision of the True Guru. ||1||
For the Sikhs it is Bani which provides this harmony and soothing.
One important aspect of these lectures that is not in accordance with Gurbani is the total lack of emphasis on Grace or Kirpa. This is central to Sikhism. Sukhmani Sahib tells us that although we do certain acts we should be conscious that the actual Doer is God. So long as we think we are in charge and we are doing anything we are still in “lekha”.
In Sukhmani Sahib, Guru Arjun Dev Ji says…
ਜਬ ਲਗੁ ਜਾਨੈ ਮੁਝ ਤੇ ਕਛੁ ਹੋਇ ॥ ਤਬ ਇਸ ਕਉ ਸੁਖੁ ਨਾਹੀ ਕੋਇ ॥ – jab lag jaanai mujh tay kachh ho-ay. tab is ka-o sukh naahee ko-ay.
As long as someone thinks that he is the one who acts, he shall have no peace. (Ang 278)
This aspect of grace and total surrender is central to Gurbani. In the Shiv Yog sessions I did not hear any mention of grace.
Day 3 – Friday (11th June 2010)
The speaker tells us of a French woman he met in Mauritius who had a peculiar disease. Her lungs were “dying”. He says he immediately saw that her male and female energies were disturbed. As she went deep into her inner self she saw that she had deep resentment against her step-father. This was the male energy in her which was “disturbed,” and the imbalance had translated into a problem with her lungs. After releasing this negativity with Shiv Yog, she felt better.
Let’s look at this from the viewpoint of Gurbani. Sheikh Fareed Ji tells us at ang 1381 – 1382 that…
ਫਰੀਦਾ ਬੁਰੇ ਦਾ ਭਲਾ ਕਰਿ ਗੁਸਾ ਮਨਿ ਨ ਹਢਾਇ ॥ ਦੇਹੀ ਰੋਗੁ ਨ ਲਗਈ ਪਲੈ ਸਭੁ ਕਿਛੁ ਪਾਇ ॥੭੮॥ – fareedaa buray daa bhalaa kar gusaa man na hadhaa-ay. dayhee rog na lag-ee palai sabh kichh paa-ay. ||78||
Fareed, answer evil with goodness; do not fill your mind with anger. Your body shall not suffer from any disease, and you shall obtain everything. ||78||
So, it is the Guru’s wisdom that we should not keep grudges, anger, revenge in our minds. This unspent anger translates into diseases. Why do we need Shiv Yog to tell us all this when we have all these answers in Bani?.
Not only anger. Guru Ji tells us that excesses also lead to disease. Guru Nanak Dev Ji tells us at Ang 1256 that…
ਖਸਮੁ ਵਿਸਾਰਿ ਕੀਏ ਰਸ ਭੋਗ ॥ ਤਾਂ ਤਨਿ ਉਠਿ ਖਲੋਏ ਰੋਗ ॥ – khasam visaar kee-ay ras bhog. taaN tan uth khalo-ay rog.
Forgetting his Lord and Master, the mortal indulges in worldly pleasures and enjoyment; This, then, causes disease to erupt in his body.
Where does this disease originate from? From Karma. Who is in charge of all “lekh” and Karma? God. Not any devi devta.
The 15th Astpadhi in Sukhmani Sahib at ang 283 tells us…
ਦੂਖ ਸੂਖ ਪ੍ਰਭ ਦੇਵਨਹਾਰੁ ॥ ਅਵਰ ਤਿਆਗਿ ਤੂ ਤਿਸਹਿ ਚਿਤਾਰੁ ॥ – dookh sookh parabh dayvanhaar. avar ti-aag too tiseh chitaar.
God is the Giver of pain and pleasure. Abandon others, and think of Him alone.
The speaker then tells us we should realize “I am nothing but Shiva and Shakti; my ego has made me forget my origin”. This statement is correct and Gurbani gives us the same wisdom at umpteen places.
He then speaks of the spinal cord. He tells us that in the spinal cord is the “sushuma nadi” where the three “gunas” reside. Shiva is at the topmost chakra whilst shakti is all the way to the bottom. All these 3 “gunas” are ignorance. By dissolving these “gunas” you are dissolving ignorance. As kundalini rises you are burning ignorance and when it merges with the uppermost chakra you reach Shiva and you will say “I am Shiva”.
I have earlier mentioned that kundalini is mentioned once only in Sri Guru Granth Sahib Ji. The Gurus were against any “manhath karam”. When you seek merger with the Lord you must make effort. Tremendous effort. But Gurbani emphasizes again and again that despite all your effort you need the Guru’s grace. This Guru has to be a “Satguru”. In Mool Mantra we are told “Sat Naam”. “Naam” is “sat” (eternal, indestructible).
Now, apart from God, only “naam” is sat. A Guru who puts you to Naam is the only Guru acceptable. For Sikhs the Sri Guru Granth Sahib Ji is “Satguru” and is our “Pura Guru”. You do not need any external source to unite you with God. The “jot” in Guru Granth Sahib Ji is very much “alive”, “eternal” and ever present.
The speaker concludes the day’s episode with the following words. “Meditation on Shiv Yog liberates you from karma. I will personally come to all of you and heal you”. Unless you accept that this Shivanand is your Guru all this does not make sense. It would indeed be foolish to accept Shivanand as you Guru.
To do so would be equating him to be “sat” i.e. “eternal”, indestructible”, “nirvair”, “nirbhao” and all those qualities of Naam and indeed God Himself.
Shivanand is a philosopher at the most. He is a good speaker. He speaks in English and that makes him easily available to a large part of the educated public. Many educated people are so engrossed in their careers that any link towards Godliness becomes welcome.
In the process of his talks, he says a lot of interesting things. He also freely uses Hindu and Sikh philosophical concepts which somehow lend all his talks an air of authenticity and to the Sikh unfamiliar with Gurbani, it looks like he’s telling them something new.
Gurbani contains all that Shivanand tells us. Gurbani tells us much much more. Indeed, the Shabads of Gurbani unite you with God “sahaj subhai”. Sukhmani Sahib tells us not to rely on any human, no matter how accomplished he may be…
ਮਾਨੁਖ ਕੀ ਟੇਕ ਬ੍ਰਿਥੀ ਸਭ ਜਾਨੁ ॥ ਦੇਵਨ ਕਉ ਏਕੈ ਭਗਵਾਨੁ ॥ – maanukh kee tayk barithee sabh jaan. dayvan ka-o aykai bhagvaan
Reliance on mortals is in vain – know this well. The Great Giver is the One Lord God.
Moreover, Shivanand Ji seeks to unite you with Lord Shiva. At ang 894 Guru Ji tells us about Shiva and devtas. Shiva and the devis and devtas are still far from the Lord. The Lord is Supreme…
ਸੰਕਰਾ ਨਹੀ ਜਾਨਹਿ ਭੇਵ ॥ ਖੋਜਤ ਹਾਰੇ ਦੇਵ ॥ ਦੇਵੀਆ ਨਹੀ ਜਾਨੈ ਮਰਮ ॥ ਸਭ ਊਪਰਿ ਅਲਖ ਪਾਰਬ੍ਰਹਮ ॥੨॥ – sankraa nahee jaaneh bhayv. khojat haaray dayv. dayvee-aa nahee jaanai maram. sabh oopar alakh paarbarahm. ||2||
Shiva does not know His mystery. The gods gave grown weary of searching for Him. The goddesses do not know His mystery. Above all is the unseen, Supreme Lord God. ||2||
That concludes my commentary on the 3 episodes which I watched at random to assess the Shiv Yog programmes. I found nothing which cannot be found in Gurbani. I also found much of the teaching to be in direct conflict with the Guru’s teachings.
Positive Aspects of Shiv Yog
There are positive aspects of Shiv Yog. The speaker emphasizes good, ethical conduct. The speaker encourages positive thinking. The speaker encourages active participation in life and suggests methods to improve one’s spiritual and physical condition.
Yet despite all these positive aspects, for Sikhs, taking “sharan” of Shivanand is wrong. It is even more wrong to take sharan of Lord Shiva the devta. All the positivity he preaches can be easily found in a much richer and profound form in Sri Guru Granth Sahib Ji.
In conclusion, the spiritual journey is a very subtle one. Guru Amar Das Ji tells us that the way of bhagti is..
ਖੰਨਿਅਹੁ ਤਿਖੀ ਵਾਲਹੁ ਨਿਕੀ ਏਤੁ ਮਾਰਗਿ ਜਾਣਾ ॥ – khanni-ahu tikhee vaalahu nikee ayt maarag jaanaa.
The path they take is sharper than a two-edged sword, and finer than a hair. (Ang 918)
With such a subtle, “sukhsham” path we often don’t even realize we have invoked something upon our antashkaran, our inner being until very much later. By that time untold damage would have been done.
Unless one is detached enough and spiritually strong, by attending these camps and programmes it is highly likely they will end up inviting some devi devta upon themselves with the attendant consequences.
Finally, I would advise all my Sikh brothers and sisters to stick to Gurbani and the Sri Guru Granth Shaib Ji. Gurbani has all the answers to our problems. The Gurus also unite you with the Infinite. The imagery, language and symbolism in Gurbani is extremely rich and profound.
With such a rich treasure with us, we certainly do not need any guidance from Shiv Yog or any other alternatives for that matter.
miharvaan saahib miharvaan. saahib mayraa miharvaan. -Merciful, the Lord Master is Merciful. My Lord Master is Merciful.
Tilang, mehalaa 5 ghar 3 ||
ਮਿਹਰਵਾਨੁ ਸਾਹਿਬੁ ਮਿਹਰਵਾਨੁ ॥ – miharavaan saahib miharavaan ||
Merciful, the Lord Master is Merciful.
ਸਾਹਿਬੁ ਮੇਰਾ ਮਿਹਰਵਾਨੁ ॥ – saahib maeraa miharavaan ||
My Lord Master is Merciful
ਜੀਅ ਸਗਲ ਕਉ ਦੇਇ ਦਾਨੁ ॥ ਰਹਾਉ ॥ – jeea sagal ko dhaee dhaan || rehaao ||
He gives His gifts to all beings. ||Pause||
ਤੂ ਕਾਹੇ ਡੋਲਹਿ ਪ੍ਰਾਣੀਆ ਤੁਧੁ ਰਾਖੈਗਾ ਸਿਰਜਣਹਾਰੁ ॥ – thoo kaahae ddolehi praaneeaa thudhh raakhaigaa sirajanehaar ||
Why do you waver, O mortal being? The Creator Lord Himself shall protect you
ਜਿਨਿ ਪੈਦਾਇਸਿ ਤੂ ਕੀਆ ਸੋਈ ਦੇਇ ਆਧਾਰੁ ॥੧॥ – jin paidhaaeis thoo keeaa soee dhaee aadhhaar ||1||
He who created you, will also give you nourishment. ||1||
ਜਿਨਿ ਉਪਾਈ ਮੇਦਨੀ ਸੋਈ ਕਰਦਾ ਸਾਰ ॥ – jin oupaaee maedhanee soee karadhaa saar ||
The One who created the world, takes care of it.
ਘਟਿ ਘਟਿ ਮਾਲਕੁ ਦਿਲਾ ਕਾ ਸਚਾ ਪਰਵਦਗਾਰੁ ॥੨॥ – ghatt ghatt maalak dhilaa kaa sachaa paravadhagaar ||2||
In each and every heart and mind, the Lord is the True Cherisher. ||2||
ਕੁਦਰਤਿ ਕੀਮ ਨ ਜਾਣੀਐ ਵਡਾ ਵੇਪਰਵਾਹੁ ॥ – kudharath keem n jaaneeai vaddaa vaeparavaahu ||
His creative potency and His value cannot be known; He is the Great and carefree Lord.
ਕਰਿ ਬੰਦੇ ਤੂ ਬੰਦਗੀ ਜਿਚਰੁ ਘਟ ਮਹਿ ਸਾਹੁ ॥੩॥ – kar bandey thoo bandagi jichar ghat meh sah ||
O human being, meditate on the Lord, as long as there is breath in your body. ||3||
ਤੂ ਸਮਰਥੁ ਅਕਥੁ ਅਗੋਚਰੁ ਜੀਉ ਪਿੰਡੁ ਤੇਰੀ ਰਾਸਿ ॥ – thoo samarathh akathh agochar jeeo pi(n)dd thaeree raas ||
O God, You are all-powerful, inexpressible and imperceptible; my soul and body are Your capital.
ਰਹਮ ਤੇਰੀ ਸੁਖੁ ਪਾਇਆ ਸਦਾ ਨਾਨਕ ਕੀ ਅਰਦਾਸਿ ॥੪॥੩॥ – reham thaeree sukh paaeiaa sadhaa naanak kee aradhaas ||4||3||
By Your Mercy, may I find peace; this is Nanak’s lasting prayer. ||4||3||
Gurfateh
Manjeet Singh
June 2010
