ÿþ<HTML><HEAD><TITLE>DASAMDV&#256R (Skt. Da&#347amadv&#257r&#257)</TITLE> <style type="text/css"> .BODY { background-color: #EAF1F7; background-image: url('images/gtbh.jpg'); background-repeat: no-repeat; background-attachment: fixed; background-position: center; color: #0066CC;} .C1{text-align: justify;color: #0066CC;FONT-size: SMALL;FONT-family: Tahoma;} .BIB{text-align: center;color: #000099;FONT-size: SMALL;FONT-family: Tahoma;} .CONT{text-align: right;color: #FF0000;FONT-size: SMALL;FONT-family: Tahoma;} </style><META NAME="keywords" CONTENT="DASAMDVR"> <META http-equiv="content-type" content="text/html; charset=UTF-8"></HEAD> <BODY class="BODY" oncontextmenu="return false" ondragstart="return false" onselectstart="return false"> <FONT ALIGN="JUSTIFY" FACE="Tahoma"> <p class="C1">&#65279DASAMDV&#256R (Skt. <i>Da&#347amadv&#257r&#257</i>), lit. meaning 'tenth gate', is a concept in Sikhism which signifies the door to enlightenment and spiritual vision. <i>Dasamdv&#257r</i> in the Ha&#7789hayogic system is also known as <i>brahmrandhra, mok&#7779adv&#257r&#257, mah&#257patha</i> and <i>madhya m&#257rga</i>, the terms frequently used in the esoteric literature of medieval India. It is term of religious physiology and its significance lies in its being a concept in the framework of soteriological ideology. Nine apertures (<i>navdv&#257ras</i>) opening towards outside the body serve the physical mechanism of human personality but when their energy, normally being wasted, is consciously channelized towards the self, the tenth gate or the <i>dasamdv&#257r</i> opens inside the body and renders a hyper physical service by taking the seeker beyond the bondage of embodied existence.</p> <p class="C1">&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;The human body is endowed with nine doors also called holes or streams. These nine are : two eyes, two ears, two nostrils, mouth, anus, and urethra. All these are vital organs of living organism called human being. The P&#257l&#299 <i>Suttanip&#257ta</i> (verse 199, in <i>Khuddak nik&#257ya</i>, vol. I, p. 297) is perhaps one of the very first Indian texts which mentions the idea of nine 'holes' in the body. It is from a philosophically ascetic or &#347rama&#7751ic standpoint that the human body is described in this text as a mass of bones, sinews, flesh, etc. and as a bag for belly, intestines, liver, heart, bladder, lungs, kidneys, blood, bile, etc. "Ever from its nine streams (<i>navahi sotehi</i>) the unclean flows. " <i>The &#346vet&#257&#347vatara Upani&#7779ad</i> (III. 18) and the <i>Bhagavadg&#299t&#257</i> (V. 13) refer to human body as "a city with nine gates" (<i>nava dv&#257ra pure deh&#299</i>) in which the Self dwells, neither acting nor causing to act. The <i>Ka&#7789ha Upani&#7779ad</i> (2. 51), however, describes human abode of the Unborn One as "a city with eleven gates" (<i>puram-ek&#257da&#347a-dv&#257ram</i>). Mystical and soteriological significance of <i>dasamdv&#257r</i> is found in the writings of the <i>siddhas</i> and the <i>sants</i>. As a matter of fact, the history of the idea of <i>dasamdv&#257r</i> begins with the Buddh&#299st Siddhas and we owe its popularity to N&#257tha yog&#299s. The term as well as the concept first appears in the works of Siddhas who flourished during the period between eighth and eleventh centuries. The Siddhas transmitted the theory of <i>dasamdv&#257r</i> as a mystical spiritual gateway to <i>Vai&#7779&#7751ava</i> Sants and thence it came to the Sikh Gur&#363s. The process of transmission was direct and natural since the Sants (or <i>bhagats</i>) and Gur&#363s lived and taught in a society thoroughly acquainted with and influenced by the terms, concepts and precepts of the Siddhas. Although the concept of <i>dasamdv&#257r</i> remained the same, its functional value in theistic theology and socio - devotional methodology of the Sikh Gur&#363s became decidedly different from its original one in the non - theistic ideology and esoteric ascetic methodology of Buddhist Siddhas and N&#257tha yog&#299s.</p> <p class="C1">&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; In the Buddhist <i>cary&#257padas</i> or hymns of spiritual practice, the <i>da&#347amadv&#257ra</i> is also called <i>vairocana-dv&#257ra</i>, the brilliant gate or the supreme gate. In the texts of the N&#257tha school such as the <i>Siddhasiddh&#257nta paddhati</i> (II. 6), the mouth of <i>&#347ankhin&#299</i> is called the tenth gate (<i>&#347ankhin&#299-bibaram-da&#347am-dv&#257ram</i>). <i>&#346a&#7749khin&#299</i> is the name of a curved duct (<i>ba&#7749k&#257 n&#257la</i>) through which nectar (<i>soma rasa, mah&#257rasa</i> or <i>amrit</i>) passes downwards. This curved duct lies between the moon (<i>candra</i>) below the <i>sahasr&#257ra-cakra</i> or thousand-petalled lotus plexus in the cerebrum region and the hollow in the palatal region. The <i>Gorak&#7779avijaya</i> describes <i>&#347a&#7749khin&#299</i> as a double mouthed (<i>dvi-mukh&#299&#257</i>) serpent (<i>sarpi&#7751&#299</i>), one mouth above, the other below. The life elixir called <i>amrit</i> or nectar pours down through the mouth of <i>&#347a&#7749khin&#299</i>. This mouth called <i>da&#347amdv&#257r</i> has to be shut up and the quintessence of life, <i>amrit</i> or <i>mah&#257rasa</i> has to be conserved by the yog&#299. The <i>amrit</i> which pours down from the <i>da&#347amdv&#257r</i> falls down in the fire of the sun (<i>s&#363rya</i>) where it is dried up by time (<i>k&#257l&#257gni</i>). The yog&#299 by closing the <i>da&#347amdv&#257r</i> and preserving the <i>amrit</i> deceives Time (death) and by drinking it himself through cumbersome <i>khecar&#299-mudr&#257</i> he attains immortality. Some other <i>ha&#7789hayogic</i> texts name <i>su&#7779umn&#257 n&#257&#7771&#299</i> instead of <i>&#347a&#7749khin&#299</i>. However all the texts agree that the <i>brahmrandhra</i> or the <i>da&#347amdv&#257r</i> is the cavity on the roof of the palate and <i>khecar&#299 mudr&#257</i> has to be performed for tasting the elixir or the <i>amrit</i> pouring down from it.</p> <p class="C1">&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; The notion of <i>da&#347amdv&#257r</i>, written as <i>dasamdu&#257r</i>, occurs several times in the Gur&#363 Granth S&#257hib. Sikhism is a strictly monotheistic system of belief and it must be stated at the outset that according to Sikh view of the <i>da&#347amdv&#257r</i>, the tenth door opens into the abode of God, the Creator--<i>dasam du&#257r&#257 agam ap&#257r&#257 param purakh k&#299 gh&#257&#7789&#299</i> (GG, 974), and again - <i>nau ghar th&#257pe th&#257pa&#7751h&#257rai dasvai v&#257s&#257 alakh ap&#257rai</i> (GG, 1036). This fact distinguishes Sikhism from the non-theistic non-dualistic philosophy of the Siddhas. Second outstanding difference is that Sikhism is predominantly a devotional pathway, relying chiefly on the discipline of <i>bhakti</i>, i. e. loving devotion for the Divine; the Siddhas and N&#257thas, on the other hand, practised Tantra or Ha&#7789hayoga in which the disciplines of psychology and physiology were fused together. With these differences the notion of <i>dasamdu&#257r</i> in Sikhism employs the same terms and symbols as used by Siddhas and N&#257thas.</p> <p class="C1">&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; The nine doors (<i>nau darv&#257je</i>) and the tenth door are often mentioned together to show their differences. The unstruck sound is heard at the tenth door when it is freed from the shackles of nine doors in the body - <i>nau darv&#257je dasvai mukt&#257 anahad sabadu vaj&#257va&#7751i&#257</i> (GG, 110). It is believed that the tenth door is closed by a hard diamond-like door (<i>bajar kap&#257&#7789</i>) which is <i>haumai</i> (self-centredness). This hard and strong door is opened and the darkness of <i>haumai</i> is dispelled by the instruction of the Teacher (Gur&#363). In other words, the tenth door is the door of enlightenment and it opens only when the door consisting of <i>haumai</i> is broken. It is taken for granted in Sikhism that the tenth door is the supreme state of the mind. It is certainly not a physical door; it is that state of purified consciousness in which God is visible and all contacts with physical existence are cut off. It is called a being's own house (<i>nij-ghar</i>), that is to say, a being's real nature which is like light (joti sar&#363p). One hears day and night the <i>anahad &#347abda</i> there when one dwells in one's own house through the tenth door - <i>nau dar &#7789h&#257ke dh&#257vatu rah&#257e, dasvai nijghari v&#257s&#257 p&#257e</i> (GG, 124).</p> <p class="C1">&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; At few places in the Gurb&#257&#7751&#299, the term <i>dasamdu&#257r</i> has been used to denote ten organs-five sensory organs and five organs of action, i. e. <i>jñ&#257nendriyas</i> and <i>karmendriyas</i>. Says Gur&#363 N&#257nak: "<i>Hukami sa&#7749jog&#299 ga&#7771i das du&#257r, pañch vasahi mili joti ap&#257r</i>" in the fortress of the body created in his <i>hukam</i> are ten doors. In this fort five subtle elements of <i>&#347abda</i> (sound), <i>spar&#347a</i> (touch), <i>r&#363pa</i> (sight), <i>rasa</i> (taste) and <i>gandha</i> (smell) abide having the infinite light of the Lord in them (GG, 152). The <i>amrit</i> which flows at the tenth door is the essence of Divine name (<i>n&#257m ras</i>) according to the Gur&#363; it is not the physical elixir of immortality conceived by the Siddhas, nor is this <i>amrit</i> to be found by awakening <i>ku&#7751&#7693alin&#299</i> or by practising <i>mudr&#257</i>; it is to be found through the Teacher's instruction. When the Satgur&#363 is encountered then one stops from running (after the nine doors) and obtains the tenth door. Here at this door the immortalizing food (<i>amrit bhojan</i>), the innate sound (<i>sahaj dhun&#299</i>) is produced - <i>dh&#257vatu thammi&#257 satiguri miliai dasv&#257 du&#257ru p&#257i&#257; tithai amrit bhojanu sahaj dhuni upajai jitu sabadi jagatu thammi rah&#257i&#257</i> (GG, 441).</p> <p class="C1">&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; This wholesome spot is not outside the physical frame. The second Gur&#363 also refers to the fort (ko&#7789u) with nine doors; the tenth door is hidden (<i>gupatu</i>); it is closed by a hard door which can be opened by the key of the Gur&#363's word (GG, 954). According to Gur&#363 Amar D&#257s, N&#257nak III, he alone is released who conquers his mind and who keeps it free from defilement; arriving at the tenth door, and staying there he understands all the three spheres (GG, 490).</p> <p class="C1">&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;The importance of <i>dasamdv&#257r</i> is of considerable theological interest. Here at the tenth door the <i>anahad &#347abda</i> (unstruck sound) is heard; here the divine drink of immortality trickles down; and here the devotee meets with the invisible and inaccessible transcendental Brahman who is described by the sages as unutterable (GG, 1002).</p> <p class="C1">&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; The devotional theology of Sikhism requires that the gateway of ultimate release can open only by God's will. The tenth door is closed with the adamantine hard door (<i>bajar k&#257p&#257&#7789</i>) which can be opened duly with the Gur&#363's word. Inside the front (i. e. the body) is the tenth door, the house in the cavity (<i>guph&#257 ghar</i>); in this fort nine doors have been fixed according to Divine ordinance (<i>hukam</i>); in the tenth door the Invisible, Unwritten, Unlimited Person shows Himself - <i>bh&#299tari ko&#7789 guph&#257 ghar j&#257&#299, nau ghar th&#257pe hukami raj&#257&#299; dasvai purakhu alakhu ap&#257r&#299 &#257pe alakhu lakh&#257id&#257</i> (GG, 1033). This is the view expressed by the founder of Sikhism and he repeats it at another place also. He says that the Establisher has established nine houses (<i>nau ghar</i>) or nine doors in the city of this body; the Invisible and Infinite dwells at the tenth house or tenth door (GG, l036). The nectar-like essence (<i>amrit ras</i>) is dripped by the Satgur&#363; it comes out appearing at the tenth door. The sounding of the unstruck sound announces, as it were, the manifestation of God at this door- <i>Amrit rasu satigur&#363 chu&#257i&#257; dasavai du&#257ri praga&#7789u hoi &#257i&#257; taha anahad sabad vajahi dhuni b&#257&#7751&#299 sahaje sahaji sam&#257&#299 he</i> (GG, 1069). The Siddhas, unlike the Sikh Gur&#363s, find the <i>amrit</i> by their own effort.</p> <p class="C1">&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; Occasionally the term <i>das du&#257r</i> is used in <i>gurb&#257&#7751&#299</i> in the sense of sensory and motor organs of body which should be kept under control. For the most part, however, the Sikh Scripture stresses the need for realization of the <i>dasam du&#257r</i>, apart from God's ordinance (<i>hukam</i>) and Teacher's compassion (<i>kirp&#257, pras&#257d</i>) and the necessity of transcending the realm of three-strand nature (<i>trigu&#7751a m&#257y&#257</i>). Kab&#299r, for instance, says that the tenth door opens only when the trinity (<i>triku&#7789&#299</i>) of <i>sattva, rajas</i> and <i>tamas</i> is left behind - <i>triku&#7789&#299 chh&#363&#7789ai dasv&#257 daru kh&#363lhai t&#257 manu kh&#299v&#257 bh&#257&#299</i> (GG, 1123).</p> </font> <p class="BIB"> BIBLIOGRAPHY<p class="C1"><ol class="C1"><li class="C1"> Sher Singh, <i>The Philosophy of Sikhism</i>. Lahore, 1944<BR> <li class="C1"> Dasgupta, Sasibhusan, <i>Obscure Religious Cults</i>. Calcutta, 1962<BR> <li class="C1"><i>Ha&#7789hyoga-Prad&#299pik&#257</i>. Adyar, 19'72<BR> <li class="C1"> Briggs, George Weston, <i>Gorakhnath and the Kanphata Yogis</i>. Delhi, 1973<BR> <li class="C1"> Jodh Si&#7749gh, <i>Religious Philosophy of Guru Nanak</i>. Varanasi, 1983<BR> </ol><p class="CONT">L. M. Joshi<br></p><BR> </font> <img src="counter.aspx" width="1px" height="1px" alt=""> </HTML></BODY>