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  1. 6 points
    Baat agam ki is a collection of discourses in Punjabi by Sant Isher Singh Ji Rara Sahib Wale discussing every aspect of Naam Simran and how to meet God. These are the English translations Discourses On The Beyond Part 1 Discourses On The Beyond Part 2 Discourses On The Beyond Part 3 Discourses On The Beyond Part 4 Discourses On The Beyond Part 5 Also below is the Punjabi version Baat Agam Ki 1 Baat Agam Ki 2 Baat Agam Ki 3 Baat Agam Ki 4 Baat Agam Ki 5 Baat Agam Ki 6 Baat Agam Ki 7
  2. 6 points
    These are good questions. I'm aware that you will have difficulty in getting the answers, but in time, they will come to you. Things can get pretty tricky to explain unless one understands the experience. Nevertheless, I can try answer them relative to my own journey and understanding. They are pretty long explanations to write down, so i will have to be a little blunt. Whether i'm right, wrong, or if others experience different, is another discussion. This comes with practice. You will start hearing shabad, alone, once naam is pargat. There's quite a number of nishanees in gurbani for when this happens. We can discuss those then, but in the mean time it's just about practice. 1) "Some say to sit and wait in sunn" you asked ..<--doesn't really apply to naam pargat in my opinion. I'll explain briefly....... Now,.... I never understood sunn for ages. Even when i was in it, I never realised where or what it was. I have now awakened to the fact that there are 4 possible stages of sunn. The 1st is the basic sunn/sleep one that we all pass through at night before the mind falls in maya dreams. Think of it as a very short stage of dreamless and thoughtless sleep. You can practice elongating this dreamless stage when doing jap, during moments of when you may be drifting to sleep. There is a very thin line between this void, dream sleep and being aware(in control). Have you seen the movie 'Inception'? The 2nd stage is the longest part of journey and is the Sunn Mandal. This is the stage when naam CAN get pargat. A lot of transformations take place in this zone and some people may even break it up into more divisions of sunn. You don't really sit and wait in this stage as you questioned. The sitting and waiting is done in Sehaj sunn(the 3rd stage), when all you hear is the anhad dunn in the centre and all around. My suggestion is to do "saas saas". Do this very quietly with focus on breath. Make the breathing long with antarghat or whisper "waaaaahhhhhheeeee" long pause, then "guroooooooo', long pause. This is what helped me get to next levels. To sit and wait in sunn, isn't really going to get you far in my opinion with out naam kamayee. What i mean is that it's much easier to sit and wait in sunn when one get's naam and has gained naam kamayee. Do the saas saas above and rom rom jugtees. These should automatically take you into the tips of sunn mandal to begin with.... Then naam gets flowing,... naam kamayee begins, ... naam gets pargat...and then Naam kamayee will take you further into depths and experiences of the same sunn mandal towards sehaj sunn. It is the fastest manner I know in which you can undergo major transformations. I'm suggesting it because I know it works. Other methods of trying to rush into sunn are methods that i can't advise and don't understand how. Gurmat emphasis that one does japna to get to naam. Naam is what helps you get deeper into sunn because you want to latch on to the shabad. You need to keep practicing more rom rom because it isn't pargat yet. Get real deep and start using all that energy from heart area dissipating throughout the body with jap. I keep stressing the importance of practicing rom rom technique after saas saas. Rom rom makes so many thing easier when you get to later stages. It will help you get to deep meditative zones within seconds with the anhad shabad and you will discover so many other things. Right or dominant side is usually at first. You wanna be able to hear the front, back and centre as well. Again, this is just practice, practice and practice. The KEY to the whole approach is to work at a pace, in sehaj with utmost prem. If you have conditions or you only have prem for some conditions, then you will not succeed. What i mean is that when i ask most people "why they want to jap" . They usually respond with "sukh ,shanti, peace, at ease, no life stresses" ..etc.. These intentions make the process somewhat conditional, and conditions with God don't really help except in infant stages. This is the secret that no one tells you and the reason why 95% of seekers remain stuck.
  3. 5 points
    paapiman

    Dhadrianwala Vs Great Sikhs

    On what basis will the family file a police complaint? Dhadri did not make a legal deal with them. Did you even understand the above video? So according to you, Bhai Jaswinder Singh jee USA and his former comrade are lying? Can you prove that they are lying? Bhul chuk maaf
  4. 5 points
    ~ Guru Maneyo Granth Gurdwara -full video-insight to state of art Gurdwara sahib by sangat ~
  5. 5 points
    Sat1176

    Sikh books

    https://www.dropbox.com/sh/id7crkcslzi3e0p/PBVhXDvFv0/Sikh-Books-English
  6. 5 points
    Ist level sunn is the dreamless state we all go into. It is the deep sleep when one's mind disassociates from the physical body. This same sunn is also the sunn of bhavsagar journey from mool duar to trikuti. 2nd level sunn is Sunn-mandal , bathing in amritsar, Also called sunn sarovar and some other names as well. This sunn is where naad is heard, but maya is still on surrounding as well. Abyasees can meet other abyasees in this sunn-mandal. It's also the place of void in space. Alot of cleansing at this sunn 3rd sunn (anhad sunn) is further from sunn-mandal, when one is completely surrounding by anhad naad. Maya still present behind. One is at the Dar. One hears the kirtan and bani of devte outside the dar of sacha mahal. One also sees own jyot in this sunn at the same time. 4th is Sunn samadhi. The one where gurbani mentions the vision/ darshan of immaculate niranjan. This is where nirankar is permanently. This is sach-khand. It is only accessed after he opens the door. This is the Primal Nirankar void, behind the ong. The layout of darbar sahib also constructs the journey of these sunns. I have found references to these sunns in gurbani, but they aren't easy to explain. I can attempt a very slow step by step explanation to the pangtees and shabads, but seriously, without experiencing at least 2nd or 3rd sunn, or hearing raags, .doing sant mandli, etc..most seekers will find it difficult to digest or understand.
  7. 4 points
    I think this forum might be a bit 'high brow' too. No one else really looks at root sources of Sikhi like we do here attempting and evaluating translations. No one else really challenges entrenched narratives from the colonial period either. Maybe the traffic has decreased because the forum is a bit 'niche' like that? When it comes to 'learning' I feel like most people just want to reinforce what they've always felt they've known anyway. Personally I can't even articulate how much my mind has been broadened with regard to my heritage from being on this forum. And that's between all the arguing and swearing some of us do here....lol
  8. 4 points
    Major experience this morning. I just wrote down bullet points quickly right after on my phone while the memory was fresh: First the conch shell started getting loud. Then it sounded like an airplane was about to take off Loud screeching noises started happening Then it felt like a rollercoaster. or like I was on a jet, or a rocketship etc Something happened and then I was somewhere with nothing but blue and white. like looking at a sky At that moment I started hearing multiple instruments I don't know what happened, honestly. But this is one of the most intense ones I've had so far.
  9. 4 points
    I am finally starting to experience this. Not to the same extreme but I’m listening to the air conditioning circulating in the house and it’s in synch with it. It’s been happening especially at night when I’m about to sleep. I can unmatch it by changing the rhytm forcefully, but as soon as I stop doing that it automatically goes in synch again. Still needs practice though because it breaks and reconnects at times. I had a very very brief moment where I felt rain drops on my skin - happened a few days ago. Hasn’t happened since but I think it’s still a good sign. I am also getting moments where my entire focus is absorbing into the rom rom. There is no recognition of who I am, or where I am. It’s complete absorption into the jaap. Those moments are the best. I usually have to set an alarm nowadays because I don’t know how long I would be out for. Things keep getting better. However, I have been regretting packing up my schedule so much. Most of the time I just feel like ditching all of my work and just doing saas saas and rom rom. I just need to finish up the last bit of work and then I’ll have complete freedom starting Aug 2 until school starts in september. I think the major gains will happen during that time. Kaal is really starting to fight back now. The mind felt stable for so long. But these past few days I have been finding myself in situations that are triggering some thoughts. I don’t know how the idea of “tests” work as per gurmat. But essentially I have been in a few very bad circumstances recently where I found out close friends were doing nindhia/spreading lies about me. Social issues that are over 3 years old resurfacing, etc. So I have been trying to avoid people as much as possible. And then focusing on the jaap if any thoughts arise. The boat flipped over yesterday and I caught myself in some negative thoughts. This hasn’t happened in so long so a lot of concern arose from that. I had to take time off of my studying to just do jaap and get back on track. But it’s a very good reminder that anything can happen at any time. You need to be very careful that you don’t slip. I’ve heard you risk losing everything in some situations.
  10. 4 points
    Please don't compare a mighty Sikh warrior like Srimaan Sant Baba Jarnail Singh jee Khalsa Bhindranwale to Dhadri. It's an atrocious comparison. Didn't Dhadri soil his pyjami when he was attacked? Please read below (from another thread) Quote Remember when some people tried to assassinate him. He just ran away (even though his friend was killed in front of him). He had a gun in his car according to Bhai Ajnala. If that's true, why would a Singh run away that like? I can understand a strategic retreat, while fighting back. He didn't even try to fire back at the assailants. He later said that he wanted to avoid "Bhra Maru Jang". But, how did he know at that point that those assailants were Singhs? They could have been government agents or goons dressed up like Singhs (he had to think like a warrior in that situation). Police cats during Kharkhu lehar used to dress up like Singhs. Unquote Bhul chuk maaf
  11. 4 points
    I just don’t see why amrit vela on the other side of the planet would have an effect on someone who’s no where near that place. From personal experience. Sounds starts blasting loud in both ears as soon as the sun goes down and stays that way until sunrise. I don’t know anything factually beyond that. And then there’s the view that it’s always amrit vela when you’re always internally drinking amrit. I can’t speak more of that because I’m not at that point yet. I would suggest taking some time out to do simran when the sun is down. But if it’s not a possibility for you, don’t make it an excuse not do simran. Just make sure you’re doing it. I live in Canada and when it’s around midnight in Punjab, it’s around 1-2 pm here. That’s the point in the day where I can just barely hear the sounds and it’s also the time when the sun is the highest in the sky. So just from personal experience I can’t see the correlation between punjab’s amrit vela and my own bhagti. Maybe that’s just me though.
  12. 4 points
    BhagatSingh

    Dhadrianwala Vs Great Sikhs

    Well those specific viewpoints are becoming mainstream now but that mentality has existed in sikhs as a parasite for a long time. The specific viewpoints are only extensions of the deep-rooted, parasitic metality. In Guru Granth Sahib Gurus encourage us to focus our attention on God. They say to bring that element in to our rituals and practices. But what this parasitic mentality thinks is that we should not do those rituals at all. And this mentality will eat up our rituals. Newer generations who are fed on a diet of this parasite will eat us up if we are not careful to remove it.
  13. 4 points
    The energy generated from super positive sangat and the cloud of divine spirit around you can certainly kick you up a few notches. I've encountered this a few times and it leaves you feeling elevated without having made too much effort. These sounds should become one, so to say. I think the intentions and pre-conditioning of mind really plays a big role here. I wouldn't advise you continue searching for the same sound again, the bell, chimta, drums etc. I remember that I'd always say to myself "OK, got it,..heard that now.. what next ?" For me, I was able to get through these until they become a single sound. eko naam, eko shabad. It may help if you try and disciple your inner mind in this way. If you can, then it can be very beneficial in your own self-development because you may awaken to the hidden depths of your mann. As I always say; listen, acknowledge and then move on. Don't worry too much about them because they won't go anywhere. You hear them at first, then they fade and become one. You follow that one and then you will hear them again when you are at the darbar. There, they are called panj shabad. Anand sahib bani says "vajay panch shabad tit ghar subhagay" At that stage, you're completely out of Kaal's desh (maya) and in chautha pad. The 5 dhuts will be left outside the door behind you (panj dhut tudh vas kithay kaal kantakh mariya). I said some time ago; the shabads are kind of preliminary, as if heard earlier as nishanees and signs of progress. Sometimes, they call these pavan shabads to differentiate them from the panj shabads that are heard in the darbar as opposed to outside the darbar. as @BhagatSingh suggested above, "stay chill as if it's nothing" I'd probably add, "wait for what's next?" Thunder like "gobind gajay" Lightening like light and then the all cooling rain of amrit. Can be felt on every single rom of your body as if it's raining. Gurbani mentions a few of these "amrit varkhai,.. amrit varsai" shabads. ^^Next time^^ Just let it be and let the experience take your consciousness. Give your mann and mat to satguru. The first time this happened, I had the immediate first 2 lines of the below shabad come into head. "ja-o tao prem khelan ka cha-o, sir dhar tali gali meri a-o". I immediately put my joined hands on my laps as if in open hath-jor mudra pose, akin to giving an offering. Then, visualized/imagined putting all my consciousness/surti to the Guru and let him do whatever. What happened next, was completely out of this realm. ਜਉ ਤਉ ਪ੍ਰੇਮ ਖੇਲਣ ਕਾ ਚਾਉ ॥ Ja▫o ṯa▫o parem kẖelaṇ kā cẖā▫o. If you desire to play this game of love with Me, ਸਿਰੁ ਧਰਿ ਤਲੀ ਗਲੀ ਮੇਰੀ ਆਉ ॥ Sir ḏẖar ṯalī galī merī ā▫o. then step onto My Path with your head in hand. ਇਤੁ ਮਾਰਗਿ ਪੈਰੁ ਧਰੀਜੈ ॥ Iṯ mārag pair ḏẖarījai. When you place your feet on this Path, ਸਿਰੁ ਦੀਜੈ ਕਾਣਿ ਨ ਕੀਜੈ ॥੨੦॥ Sir ḏījai kāṇ na kījai. ||20|| give Me your head, and do not pay any attention to public opinion. ||20|| I've heard that too or may have seen the same video. I can say, that rom rom makes things much easier and that's why I'm always encouraging it. Some people can get it pargat early on, whereas others get it later.
  14. 4 points
    That's a sign of a good meditation session. Your voice gets deeper as well, and starts resonating from your stomach. That happened to me a few times during sleep. The first couple times, it caught me off guard, and like you, I started questioning it and it ended when I did. The first time I got too scared, the other times the fear went away but the excitement was still there. That excitement was preventing me from Clarifying this experience. But I didn't know that at the time. So it didn't happen for a while, and during that time I found a video by this guy called Rich2150x Rich talked about how when strong turbulent vibrations come, then you have to just stay calm and not get too excited about it and just go "hmm" as if its nothing and simply take note of it in a very detached objective manner. So then when it happened again, I remembered to stay chill as if it was nothing. I stayed calm and chanted Ram. Then something special happened. But what made the vibrational storm manageable was watching it with a non-excited, non-questioning, non-fearful, detached, objective eye. This is also applicable to emotional storms.
  15. 4 points
    Adhyatam Prakash - the dawn of divine wisdom. Written in the 1690s in the poet assembly of Guru Gobind Singh, Kavi Sukhdev writes in the beginning of the book, that the writing is based on the sutras of Rishi Vyaas and Adi Shankara(two ancient dons of vedant!!!) , as well as on the teachings of the Vedas and Simritis(Upanishads, Gita etc). The book then goes on to discuss concepts of the soul, life, the senses, body, Braham, the heart, sleep etc
  16. 4 points
    Pandit Tara Singh Narotam in his Gurmat Nirnay Sangreh provides some criteria and rules for how one can write teekas (chapter called Teeka Maryada). He further states that it is essential to study teekas in order to understand Gurbani, and that proper ucharan of Gurbani is dependant on understanding the arths of Gurbani. In this way, Santhia and Teekas go hand in hand. Pandit Tara Singh Narotam was the vidiya guru of Giani Gian Singh. Both were born in the 1820s
  17. 4 points
    In order to really answer this question in black-and-white; 2 things are required: - The person answering the question should have visited/reached the Sachkhand. Because without actually reaching there, how could one tell what path to take? - Plus, He/She is willing to answer the question from truthful point of view; instead of answering for the sake of questioner's spiritual progress (so that the questioner's belief's are not shattered; but sometimes they need to be shattered). As you can see from the above: Expecting a real answer from any internet forum or from a normal person is not going to work. Therefore it implies that both parties (pro-living-master vs anti-living-masters) arguments are sheer understandings of their beliefs at this-point-in-time. Sometimes one party wins because they presented good arguments, but sometimes the other party wins. All in all, its like cheering for a sporting event from a distance. Pick the team, Join the team, and then cheer without pointing fingers at other team. My current understanding is: First let's sort out the definitions first: Perfect-Living-Master = Sant = Brahmgyani = Guru = Satguru = Spiritual-Master = Spiritual-Teacher = The one who has already reached the Nij ghar (Sachkhand or whatsoever that place is called). 1. All of the 10 Gurus did have Spiritual-Master even though Sri Guru Granth Sahib Ji was present (Gurgaddi was not given till 10th patshah). 2. All the Puran Sants in sikhism and also in other religions did have a Spiritual-Master. 3. In the whole Sri Guru Granth Sahib Ji, it is nowhere mentioned that a Living-Person is not required. But there are many places where the importance of Sants are disclosed and their society is recommended. 4. Without the Sant/Guru, the spiritual progress is possible only upto certain point but in order to reach the ultimate truth, a Living-Sant is required. 5. For Anti-Living-Master party, they always say Shabad is the Guru; but we need to digest this: even the real knowledge as defined/shown in Guru Granth Sahib Ji cannot be fully understood without Sants. e.g The same tuk/line which till yesterday meant something different, but as we progress the meaning changes. In the same vein, how could we be so sure that our understanding of the same tuk will not be changed on next big spiritual stage? In other words, our understanding is always relative. If our understanding is relative, then who would have the real knowledge? Saints........ There is a reason elders have said: There is only one Truth and that Truth could only be found by the help of person who are the truth and not who know the truth. Everyone is entitled to its own understanding. Problem comes when we try to define the things as we understood and then try to enforce our thinking to others, saying that we're right in our understanding....thereby missing the whole point of the discussion and thus start debating instead of discussing. The real intention should have been to discuss the best possible way.
  18. 4 points
    Yes, but this varies witin stages of sunn itself. For eg. in sunn mandal, you start hear the naam coming direct. I shall try and do a single thread about sunn, since what I've shared is scattered over a few different threads. Good idea to tie it up in one.
  19. 4 points
    Twarikh Guru Khalsa, Nirmala Giani Giaan Singh. ਿੲਕ ਿਦਨ ਸੰਗਤ ਿਵਚ ਭਾਈ ਦਰਗਾਹੀ ਤੇ ਭੰਡਾਰੀ ਆਿਦਕ ਿਸੱਖਾਂ ਨੇ ਬੇਨਤੀ ਕੀਤੀ ਿਕ ਮਹਾਰਾਜ ਜੀ । ਗੁਰੂ ਕੇ ਿਸੱਖ ਗੁਰੂ ਕੀ ਬਾਣੀ ਪਰ ਚਰਚਾ ਕਰਦੇ ਰਹਿੰਦੇ ਹਨ ਕੇਈ ਕੁਛ ਕਹਿੰਦਾ ਹੰ ਤੇ ਕੋਈ ਕੁਛ ਕਹਿੰਦਾ ਹੰ. ਜੇਕਰ ਆਪ ਅਰਥ ਿਲਖ ਿਦਓ ਯਾ ਟੀਕਾ ਿਲਖਾਓ ਤਾਂ ਿੲਕ ਤਾਂ ਸੁਖਾਲਾ ਸਮਝ ਪਵੇ ਦੂਜਾ ਵਾਦ-ਿਵਵਾਦ ਿਮੱਟ ਜਾਏ। ਗੁਰੂ ਨੇ ਬਚਨ ਕੀਤਾ ਭਾਈ ਿਸੱਖੇ । ਸਾਡੇ ਵੱਡੇ ਸ੍ਰੀ ਗੁਰੂ ਅਰਜਨ ਸਾਹਿਥ ਜੀ ਮਹਾਰਾਜ ਪਾਸ ਵੀ ਿੲੱਕ ਵਾਰੀ ਸਿੱਖਾਂ ਨੇ ਏਹੋ ਪ੍ਰਸ਼ਨ ਕੀਤਾ ਸੀ ਤਾਂ ਉਨ੍ਹਾਂ ਨੇ ਉਤਰ ਿਦੱਤਾ ਸੀ ਕਿ ਗੁਰੂ ਨਾਨਕ ਪਾਰਬ੍ਰਹਮ ਦੀ ਬਾਣੀ ਦਾ ਅਰਥ ਬੇਅੰਤ ਹੰ. ਸਾਰਾ ਅਰਥ ਕਹਿਣ ਨੂੰ ਕੋਈ ਸਮੱਰਥ ਨਹੀ. ਏਹ ਬਾਣੀ ਕਾਮਧੇਨ ਹੰ. ਿਸੱਖਾ ਦੀ ਬੁਧੀ ਤੇ ਕਾਮਨਾ ਅਨੁਸਾਰ ਫਲ ਤੇ ਅਰਥ ਦੇਵੇਗੀ। ਸੋ. ਏਸ ਦਾ ਅਰਥ ਯਾ ਟੀਕਾ ਸਿੱਖਾਂ ਦੀ ਜ਼ਬਾਨ ਪਰ ਰਹੇਗਾ। ਏਸ ਬਾਣੀ ਦਾ ਟੀਕਾ ਨਹੀ ਹੋ ਸਕਦਾ. ਿਕਉਕਿ ਟੀਕਾ ਓਸੇ ਬਾਣੀ ਦਾ ਹੁੰਦਾ ਹੰ ਜੋ ਵਿਆਕਰਣ ਅਨੁਸਾਰ ਬਾਣੀ ਹੋੇੇਵੇ. ਪਰੰਤੁ ਇਹ ਤਾਂ ਸੁਤੰਤਰ ਅਨੁਭਵ ਰੂਪ ਈਸ਼ਵਰੀ ਬਾਣੀ ਹੰ ਏਹ ਤਾਂ ਿਜਕੁਰ ਛੜੀਦੇ ਛਤੀਦੇ ਚਾਵਲ ਉਜਲ ਹੋ ਜਾਂਦੇ ਹਨ ਓਸੇ ਤਰ੍ਹਾਂ ਗੁਰਸਿੱਖ ਚਰਚਾ ਕਰਦੇ-ਕਰਦੇ ਅਰਥ ਸਮਝਣ ਜੋਗ ਹੋ ਜਾਣਗੇ। ਤਾਂ ਤੇ ਗੁਰਬਾਣੀ ਦੀ ਚਰਚਾ ਹੀ ਕਲਯਾਣਕਾਰੀ ਹੰ । One day, in the sangat, Bhai Dhurgaahee and Bhandaaree, and other Sikhs gave a supplication to the Master. “Guru’s Sikhs, reading Guru’s bani, continue to discuss it at length, someone interprets it one way and someone else another. If you could write down the meanings or dictate an explanatory book; 1 We would (all) understand (GurBani) with ease; 2 All opposing opinions (arguements) would be eliminated.” Guru replied, “My Sikh brothers! Once this same question was asked by Sikhs to our elder, Sri Guru Arjan Dev Ji. He gave this answer: the meanings of the words of Guru Nanak (keeper of highest wisdom), are beyond count. No one exists with the ability to give its (GurBani’s) complete meanings. This bani is the fulfiller of all wishes. It will give fruit (understanding, blessings) based on the Sikhs (readers) intelligence and desires (personal). The meanings or explanatory book (on GurBani) will always remain on the tongue (mind) of the Sikhs. There can never be an explanatory book on these words (GurBani). Because an explanatory book can only exist, for those words (of wisdom) which are regulated by the rules of grammar. In fact, the word (GurBani) is the independant and experiential form of the creator. Just like the bashed and filtered rice ends up sparkling, in the same way, GurSikhs who endlessly discuss (GurBani) will eventually become empowered to understand the meanings (of GurBani). THAT IS WHY IT IS ONLY THE DEEP DISCUSSION OF GURBANI WHICH IS AUSPICIOUS / WORTHY OF RESPECT.
  20. 4 points
    paapiman

    Previous lives of the Panj Piaras

    @sarabatam - The above verses are part of Khalsa Mool Mantar Sahib. This Gurbani is present in the Sundar Gutka of Buddha dal and in the DDT Sundar Gutka app. Please listen to it. Bhul chuk maaf
  21. 4 points
    I have been playing with the tones since I watched those videos. For a long time now I was unable to hear anything but have been increasing my simran throughout the day trying to get back into the swing of things. So I tried the technique that is described in those videos of focusing on the right ear which is my dominant side. It is the side that in the past I have heard stuff from before. After a few minutes low and behold the high pitch tone appeared which I recognised. So I put my dhyan on it and slowly by slowly the intensity increased. Not to something I couldn't handle but much louder than the initial ringing you hear. I have never heard it that loud before. So I kept my attention on it for some minutes until it felt like my whole right side of my brain was resonating with the tone. It was no longer localised to my ear. To say I was surprised by the sensation was an understatement. So after that I decided to direct my surti towards the left ear whilst still listening to the sound. The resonating sound changed into a vertical bar like sensation and it slowly starting moving across my head to the left side. Shortly after that it felt like it had moved to the left side of my head it felt like the left side had been lit with by something and my left side also started ringing a similar tone. After a while the tones split and I could not contain my excitement and now for the first time I was hearing two sounds in the head simultaneously, which became quite loud the more attention I gave them. Slowly as I tried to keep some kind of lock on both sounds in the left and right, they would merge for brief periods and you could feel a vertical bar like sensation of sound running between the eyes going upwards into the forehead. For the first time in my life I may have had glimpse of what it is like to hear the sound in the trikuti region. As before it was always localised to my right ride. Please note, that I have not got the foggiest idea of what I'm playing with here, but whatever it is, something is definitely resonating more profoundly than a high pitch sound that starts in the beginning of the ear drum. But it is definitely not localised to my ear drum anymore. Over the next couple of days, whenever I would look for the sound, it quickly appears on the right. Sometimes it now starts off as the sound of crickets in the night which slowly turns into the high frequency sound which then increases in volume. When you stop giving it attention then it disappears. However it now turns on randomly during the day on either side as I carry on my job and I am more aware when it does. If I am able to close my eyes and devote attention to it, then the volume increases and you get a type of sensation that your brain in your head is resonating with this sound. Is it intoxicating? Not yet. It takes a great deal of concentration to be able to keep an lock on it. I have heard and read that next stage after japna begins with dhyan avasta. I now appreciate it more when they say first learn to concentrate on the gurmantar and develop stamina in a thoughtless still state. Because when you are just trying to focus on a sound, it is much more difficult to maintain unless your foundation is strong, and you definitely notice your monkey mind taking random thoughts which can become very annoying when your trying to concentrate on something and surrender to it. During the day I'm practising on the gurmantar a lot more. Then in the night when the house is quiet and all have gone to bed, I try and focus on the sounds. I am also noticing during the day when my air is balanced in both nostrils. You can feel the flow in the trikuti between the eyes really easily. Whatever changes may be happening in my surti I am definitely feeling more inwardly aware of subtle changes in my head and hearing is becoming more inwardly sensitive. Waheguru
  22. 4 points
    angy15

    What You Guys Reading These Days?

    Let me share with you one Vaar of Bhai Gurdas.In this vaar Bhai Gurdas explains the miserable plight of a human Beign Very interesting read in todays context: ਕਲਿ ਆਈ ਕੁਤੇ ਮੁਹੀ ਖਾਜੁ ਹੋਇਆ ਮੁਰਦਾਰ ਗੁਸਾਈ। Kali Aaee Kutay Muhee Khaaju Hoiaa Muradaar Gusaaee | O God! in kaliyug , the mentality of the jiv has become like the mouth of dog which always seeks the dead to eat. ਵਾਰਾਂ ਭਾਈ ਗੁਰਦਾਸ : ਵਾਰ ੧ ਪਉੜੀ ੩੦ ਪੰ. ੧ ਰਾਜੇ ਪਾਪ ਕਮਾਵਦੇ ਉਲਟੀ ਵਾੜ ਖੇਤ ਕਉ ਖਾਈ। Raajay Paapu Kamaanvaday Ulatee Vaarh Khayt Kau Khaaee | The kings are sinning as if the protective fence were itself devouring the (crop in the) field. ਵਾਰਾਂ ਭਾਈ ਗੁਰਦਾਸ : ਵਾਰ ੧ ਪਉੜੀ ੩੦ ਪੰ. ੨ ਪਰਜਾ ਅੰਧੀ ਗਿਆਨ ਬਿਨੁ ਕੂੜੁ ਕੁਸਤਿ ਮੁਖਹੁ ਆਲਾਈ। Prajaa Andhee Giaan Binu Koorh Kusatu Mukhahu Aalaaee | Bereft of knowledge, the blind people are uttering falsehood. ਵਾਰਾਂ ਭਾਈ ਗੁਰਦਾਸ : ਵਾਰ ੧ ਪਉੜੀ ੩੦ ਪੰ. ੩ ਚੇਲੇ ਸਾਜ ਵਜਾਇਦੇ ਨਚਨਿ ਗੁਰੂ ਬਹੁਤੁ ਬਿਧਿ ਭਾਈ Chaylay Saaj Vajaaiday Nachani Guroo Bahutu Bidhi Bhaaee | Now the gurus are dancing variously to the tunes played by the disciples. ਵਾਰਾਂ ਭਾਈ ਗੁਰਦਾਸ : ਵਾਰ ੧ ਪਉੜੀ ੩੦ ਪੰ. ੪ ਸੇਵਕ ਬੈਠਨਿ ਘਰਾ ਵਿਚਿ ਗੁਰ ਉਠਿ ਘਰੀ ਤਿਨਾੜੇ ਜਾਈ। Chaylay Baithhani Gharaan Vichi Guru Uthhi Ghareen Tinaarhay Jaaee | The taughts now sit at home and the teachers go their abodes. ਵਾਰਾਂ ਭਾਈ ਗੁਰਦਾਸ : ਵਾਰ ੧ ਪਉੜੀ ੩੦ ਪੰ. ੫ ਕਾਜੀ ਹੋਏ ਰਿਸਵਤੀ ਵਢੀ ਲੈ ਕੈ ਹਕ ਗਵਾਈ। Kaajee Hoay Risavatee Vaddhee Lai Kai Haku Gavaaee | Qazis enjoy bribes and getting the same they have lost their high regards and position. ਵਾਰਾਂ ਭਾਈ ਗੁਰਦਾਸ : ਵਾਰ ੧ ਪਉੜੀ ੩੦ ਪੰ. ੬ ਇਸਤ੍ਰੀ ਪੁਰਖੈ ਦਾਮ ਹਿਤੁ ਭਾਵੈ ਆਇ ਕਿਥਾਊ ਜਾਈ। Isatree Purakhay Daami Hitu Bhaavai Aai Kidaaoon Jaaee | Man and woman love each other for riches, may they come from anywhere. ਵਾਰਾਂ ਭਾਈ ਗੁਰਦਾਸ : ਵਾਰ ੧ ਪਉੜੀ ੩੦ ਪੰ. ੭ ਵਰਤਿਆ ਪਾਪ ਸਭਸ ਜਗ ਮਾਂਹੀ ॥੩੦॥ Varatiaa Paapu Sabhasi Jagi Maanhee ||30 || The sin has become ubiquitous in the whole world. ਵਾਰਾਂ ਭਾਈ ਗੁਰਦਾਸ : ਵਾਰ ੧ ਪਉੜੀ ੩੦ ਪੰ. ੮
  23. 4 points
    source: https://www.manglacharan.com/ Singh means the Highest Self" - Gobind Gita P:10 Below is a passage from Guru Gobind Singh's version of the Bhagavad Gita, and relates to the 11th chapter of the Gita wherein Krishna reveals his true form, the Universal Form, to Arjan. Guru Gobind Singh quotes Guru Nanak's Aarti just prior to this passage to expound upon the Universal Form of Vahiguru, and then this passage follows which explains the reason why named all his followers Singh. ਯਾਰਵਾਂ ਧਿਆਇ ਬਿਸਕੋ ਰੂਪ ॥ ਅਰਜਨ ਦੇਖਿਆ ਪ੍ਰਭੂ ਸਰੂਪ ॥ In the 11th chapter of the Gita, related to the Universal Form [of Vahiguru], Arjan had seen Prabhu's true form. ਮੈਂ ਗੋਬਿੰਦ ਖਾਲਸੇ ਪ੍ਰਤਿ ਆਖੌਂ ॥ ਜਥਾਰਥ ਸਭੀ ਮੈਂ ਤਿਨਕੋ ਭਾਖੌਂ ॥126॥ I, Gobind [Singh] have in every way related this to the Khalsa, the reality of all of this I have written in the vernacular. ਸਭ ਕਾ ਸਿੰਘ ਨਾਮ ਮੈਂ ਧਰਾ ॥ ਜੀਵਤੇ ਨਾਮ ਪ੍ਰਮਾਤਮ ਕਰਾ ॥ I have given all [my Sikhs] the name Singh, while living I have made their name 'The Highest Self' [Paramatma] ਸਿੰਘ ਅਰਤ ਬੇਦੋਂ ਕੇ ਮਾਹਿ ॥ ਪਰਮ ਬ੍ਰਹਮ ਪਰਮਾਤਮ ਆਹਿ ॥127॥ The definition of Singh is within the Vedas, it is the highest Braham, the Highest Self. ਇੰਦ ਉਪਨਿਖਦ ਹੈ ਕੋਇ ॥ ਅਰਥ ਸਿੰਘ ਕਾ ਤਿਸ ਮੈਂ ਹੋਇ ॥ Just as Indra [recognized Hari in all] in the Upanishads, [in this manner] I have made the definition of Singh [Paramatma]. ਸਿੰਘ ਅਰਥ ਪਰਮਾਤਮ ਜਾਨੋ ॥ ਸਭ ਕੋ ਏਕ ਬ੍ਰਹਮ ਕਰਿ ਮਾਨੋ ॥128॥ Recognize the definition of Singh to be the Highest Self, and understand everything is the one Braham. ਬਚਨੋ ਤੇ ਅਕਾਲ ਕੋ ਪਾਵੈ ॥ ਅਕਾਲ ਪਾਇ ਅਕਾਲ ਕਹਾਵੈ ॥129॥ Within the [Khalsa's] mouth, I have placed [the word] Akal, chanting Akal they obtain Akal. ਮੇਰੀ ਕਿਰਪਾ ਏਹੁ ਹੈ ਭਾਈ ॥ ਅਨਭਵ ਬਾਤ ਸਭ ਤੁਝੈ ਸੁਨਾਈ ॥ This is my blessing brother, my intuitive secret I have expressed to you. ਆਗੈ ਧਾਰਨ ਤੁਮਰੇ ਹਾਥ ॥ ਹਰਿ ਦੇਖੋ ਨਿਤ ਅਪਨੈ ਸਾਥ ॥130॥ The rest is in your hand if you wish to enshrine this [in your heart], to see Hari always in your company. ਤੁਮਕੋ ਅਉਰ ਨ ਤਾਰੈ ਕੋਇ ॥ ਜੈਸੀ ਮਤਿ ਤੈਸੀ ਗਤ ਹੋਇ ॥ Nothing else will take you across, As is your understanding so is your position [be liberated or in hell]. ਜੋ ਚਾਹਉ ਸੋਈ ਕਛ ਕਰੋ ॥ ਤੁਮ ਅਕਾਲ ਮਨ ਮੋ ਇਹੁ ਧਰੋ ॥131॥ Whatever you desire you will obtain, if you enshrine Akal in your mind. ਤੁਮਰੇ ਬਾਝ ਅਵਰੁ ਨਹੀਂ ਕੋਇ ॥ ਜੋ ਦੇਖੋ ਸੋ ਗੋਬਿੰਦ ਸੋਇ ॥ Without you [Akal] there is nothing else, whatever you see that is Gobind [the Protector of the World] ਗੋਬਿੰਦ ਬਿਨਾ ਅਵਰੁ ਨਹੀਂ ਭਾਈ ॥ ਸੰਸਾਰ ਬ੍ਰਹਮ ਏਕ ਦ੍ਰਿਸਟਾਈ ॥132॥ Brother, there is nothing other than Gobind, see the world and Braham as one. - Gobind Gita, chapter 11
  24. 4 points
    There's 4 levels of Sunn, from what I gather. The 4th Sunn is the ultimate "sunn samadhi" in which you go directly into Nijh Ghar..Nirankar is in this Primal void PERMANENTLY, and always was, always will be, but we can only go in and out(since we are jivs in maya) We can go into chautha padh, ,visit,, and back out again. This is jivan mukhti. House of Nanak summary is Attain Jivan mukhti --> at time of death, go DIRECTLY into Sunn Samadh with Akaal Purakh by latching on to NAAM (nanak naam jahaz hai).... Here, you shed ego, identity as you wont need to leave chautha padh again---=>>completely Ik-Mikh....and dissolved. Yes, some have reported this, but i'm sure it depends on avastha. Complete manmukhs/paapi.. don't often get second chance unless they were from devi/devte realm prior to birth. After my personal NDE and coma, I was aware of all the people i had hurt in my life. It was a really weird perspective because I perceived it all outside of my own ego. As if i could feel the effect the other parties felt after I had hurt them. One of the first things i was doing after waking up a month later was, asking forgiveness for these wrongs. On top of all this, I knew I was sent back to jap naam because that's what i had begged for prior to birth. I never japped naam before my accident because no one ever told me and i hadn't got a clue where to begin. I took me a few years to work out what to do and how to get cracking at it. At the same time, I also worked out how to use mind to heal myself from brain and spinal injuries. Yeh, dimethyltryptamine..We had another couple of threads about this some time ago. Naam rus does contain a very small amount of DMT. The shamans in the amazon drink it via ayahuasca, however, they only have divine experience if they are vibrating at higher frequencies. Otherwise, most folks end up having scary trips with jams scaring them and i think it' lower avastha dmt consumers that could have freaky future and past visions. I've shared and confirmed experiences with two local dmt users that were quite spiritual and into meditation/yoga.. Their accounts were interesting and it confirmed quite a few things for me.
  25. 4 points
    sarabatam

    Contradictions in Gurbani?

    There are no contradictions in Gurbani once we properly contextualized and conceptualize it. In order to reconcile gurbani arths which appear contradictory, we need to find if gurbani arths or gurbani position are conveyed from absolute point of view or relative point of view and see them as such. For eg- asa ki var or anand sahib position on world being Vahiguru/Har ka roop and Shalok Nauvan position world being illusion. Both positions are correct, one position is from absolute view point of bhramgyan non duality-advait perspective and other position which states world being illusion is from relative view point for seeker whose surti fragmented, affected by duality and maya-illusion its mentioned to raise surti of seeker who are stuck in worldly pleasures. Both positions are given to cater various spiritual seeker sitting on various different stages of consciousness.
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