Lucky

I've come across yoga texts where they verify that balancing of ida pingla is easier at periods before sunrise and sunset. At those times, the left and right seem to naturally switch over in short space of time. Left could be dominant for few minutes, then right could be dominant, and then left again..etc. During this period it is much easier to get into a steady state of equilibrium and be in sehaj. Of course, the way you live in daily life and jeevan jatch plays a big part in this because you can't come back from casino at 12 am and then try and get into sehaj a few hours later.

Everything is in duality, both on the inner level and outwardly also. From moment creation was created, so was duality. A few key things to remember is that IDA is on the left side and called moon energy, whereas PINGALA is on the right and called sun energy. Because of the imbalance of these, we all suffer in life. Emotions, suppressing emotions, suppressing guilt, anger etc..all lead to disease and illness. Primary root cause is always the degree of imbalance from left to right nostril. Sukhmana is the channel in the middle and is only activated and awakened when ida and pingala are balanced. The geographical rivers gunga,jumna and sarswati represent these 3 channels also. These energy channels are subtle and if physical body is cut open. then nerve fibers, blood vessels, veins etc can be seen but NOT these channels. The energy they carry is "PRANA" which is also subtle and not to be confused with Air or Pavan. However, the process of breathing does activate and stimulate the flow of this subtle life force called PRAAN or PRANA. So there is a correlation between breath and prana but it's not the same thing. NOTE that these Nadee channels are also called meridians and chi. Acupuncture, IMS etc. and most ayuverdic approaches work on these 'invisible' channels. I remember a little about thermocouple from physics, and yes I agree. When a closed circuit is formed by closing junctions then the electrical force within is generated. In similar fashion, when 9 doors of body are closed, then spiritual force from praan is generated that would open the 10th gate. When you look around at even a battery, we have negative and positive charges that don't do anything until a closed circuit connection is made on both ends.

ਹਰਿ ਜੀਉ ਗੁਫਾ ਅੰਦਰਿ ਰਖਿ ਕੈ ਵਾਜਾ ਪਵਣੁ ਵਜਾਇਆ ॥ Har jī▫o gufā anḏar rakẖ kai vājā pavaṇ vajā▫i▫ā. The Lord placed the soul to the cave of the body, and blew the breath of life into the musical instrument of the body. ਵਜਾਇਆ ਵਾਜਾ ਪਉਣ ਨਉ ਦੁਆਰੇ ਪਰਗਟੁ ਕੀਏ ਦਸਵਾ ਗੁਪਤੁ ਰਖਾਇਆ ॥ vajā▫i▫ā vājā pa▫uṇ na▫o ḏu▫āre pargat kī▫e ḏasvā gupaṯ rakẖā▫i▫ā. He blew the breath of life into the musical instrument of the body, and revealed the nine doors; but He kept the Tenth Door hidden. ਗੁਰਦੁਆਰੈ ਲਾਇ ਭਾਵਨੀ ਇਕਨਾ ਦਸਵਾ ਦੁਆਰੁ ਦਿਖਾਇਆ ॥ Gurḏu▫ārai lā▫e bẖāvnī iknā ḏasvā ḏu▫ār ḏikẖā▫i▫ā. Through the Gurdwara, the Guru's Gate, some are blessed with loving faith, and the Tenth Door is revealed to them. ਤਹ ਅਨੇਕ ਰੂਪ ਨਾਉ ਨਵ ਨਿਧਿ ਤਿਸ ਦਾ ਅੰਤੁ ਨ ਜਾਈ ਪਾਇਆ ॥ Ŧah anek rūp nā▫o nav niḏẖ ṯis ḏā anṯ na jā▫ī pā▫i▫ā. There are many images of the Lord, and the nine treasures of the Naam; His limits cannot be found. ਕਹੈ ਨਾਨਕੁ ਹਰਿ ਪਿਆਰੈ ਜੀਉ ਗੁਫਾ ਅੰਦਰਿ ਰਖਿ ਕੈ ਵਾਜਾ ਪਵਣੁ ਵਜਾਇਆ ॥੩੮॥ Kahai Nānak har pi▫ārai jī▫o gufā anḏar rakẖ kai vājā pavaṇ vajā▫i▫ā. ||38|| Says Nanak, the Lord placed the soul to the cave of the body, and blew the breath of life into the musical instrument of the body. ||38|| the 10th door is sukham. From navel to trikuti is bhavsagar. The imbalance of pavan from ida and pingla, cause this turbulence. Naun darwajay (9 doors) are in this area. 2 eyes, 2 ears, 2 nostrils, mouth, anus, urethra(pashaab wali jaga).. MANN surti is connected to maya since it is connected to Pavan. Pavan is guru of maya. Gurmukhs advise that one has to disconnect the Mann from the PAVAN. Whilst the MANN is in pavan it will remain in thoughts all the while and be in tre-gunn maya. To disconnect the Mann from pavan is when you stop the thoughts, vichaar and furnay of the mind. Can only be done by becoming thoughtless and ik-chit with internal shabad. Goal of bhagtee is to become thoughtless and Ik-mann, ik-chit with shabad.

that's an important point. You CAN have darshan of waheguru in sargun saroop. But you have to remember that darshan of nirankar in the nijh ghar is where there is na roop, na rang, na rekh. With regards to the 2 parties above, they are both correct in what they say. It's difficult to explain and it's all to do with experience but I have had a stage where I was getting the golden prakash some years ago. It was constant in nearly every session but it did not open any doors and it was NOT nirankar. However, I'm also aware that a golden prakash can manifest as a gateway for some abyasees, so the only way they will know if it is that, is if they focus on it. This is why I believe that Bhai Dharamjit says that Bha Sewa Singh told him to advise his relatives to focus on it. Bhai Dharamjit has not had the golden prakash because he mentions it was his relatives that were describing it. The opening of darwaja happens in different ways for different people and in my experience it didn't involve any golden colors. In general, and according to many advanced yoga texts, seeing golden color is a positive sign. I remember reading that in theravada it is the awakening of heart chakra to ajna chakra. This is also same as 3rd eye fully awakening and looking through the sukhmana nadee. There were different names given by yogananda and patanjali texts for this but none of them said it was the ONE himself. All explained that it was stage of going into higher consciousness towards chautha padh or into uradh avstha. yes, I agree, this is a little skeptical. My interpretation of the whole shabad and the pauree that precedes is important imho. Let's be clear that Nirankar has no color, no form and no shape.. However, he can reveal himself in immaculate 'niranjan' form as gurbani mentions many times. When I first looked at the pangtee on it's own, I thought it were describing Dharamraj lol! I can give you an idea of my interpretation at the moment so you can get the gist and maybe delve into it further. in the pauri that is previous, Guru ji is talking as 2nd person to God and as I explained in another topic of the so-dar paurees difference, Guruji speaks as second perosn and sometimes as first person Nirankar himself, as if instruction from God. However, in the later part of the paurees he could also be speaking as a 2nd person to a 3rd party instead of directly to God. 3rd party being soul-brides/ suhellees ਨਦਰਿ ਕਰਹਿ ਤਾ ਸਾਚੁ ਪਛਾਣਾ ॥ Naḏar karahi ṯā sācẖ pacẖẖāṇā. If You bless me with Your Glance of Grace, I realize the Truth. ਸਾਚੋ ਪਛਾਣਾ ਤਾਮਿ ਤੇਰਾ ਜਾਮਿ ਆਪਿ ਬੁਝਾਵਹੇ ॥ Sācẖo pacẖẖāṇā ṯām ṯerā jām āp bujẖāvhe. Only then do I come to realize the Truth, when You Yourself instruct me. Firstly, Looking at the "sach pachana" and ignoring the english translation slightly for the moment.. first line is "Naḏar karahi ṯā sācẖ pacẖẖāṇā." if you do nadar then I can pachaan (recognise) the form of the satch. To "pachaan' is to recognize, acknowledge and confirm. Like 'pachaan' someone you haven't seen since childhood. In the next line he starts of with "Sachh pachaan" after ending previous line with 'sach pachaana'. Breaking down the translation slightly, .. Sācẖo pacẖẖāṇā ṯām ṯerā jām āp bujẖāvhe. . sach pachana,(recognize sach) tam(then) tera jam ap(so long as you, yourself) bujhavhe(give the understanding/confirm).. To "bujh" something is to work it out or guess it yourself. Bujhavhay= is when he gives you the answer/confirmation. In a way, Guruji is asking God to reveal himself in recognizable fashion. Then in following lines he talks about Maya. and making people understand something that is "alakh" (invisible) and "apara" (infinite) ਦੂਖ ਭੂਖ ਸੰਸਾਰਿ ਕੀਏ ਸਹਸਾ ਏਹੁ ਚੁਕਾਵਹੇ ॥ Ḏūkẖ bẖūkẖ sansār kī▫e sahsā ehu cẖukāvhe. The pain and hunger of the world are Your making; dispel this doubt. ਬਿਨਵੰਤਿ ਨਾਨਕੁ ਜਾਇ ਸਹਸਾ ਬੁਝੈ ਗੁਰ ਬੀਚਾਰਾ ॥ Binvanṯ Nānak jā▫e sahsā bujẖai gur bīcẖārā. Prays Nanak, ones skepticism is taken away, when he understands the Guru's wisdom. ਵਡਾ ਸਾਹਿਬੁ ਹੈ ਆਪਿ ਅਲਖ ਅਪਾਰਾ ॥੬॥ vadā sāhib hai āp alakẖ apārā. ||6|| The Great Lord Master is unfathomable and infinite. ||6|| In the next verse Guru ji is speaking as 2nd person TO God and describing his attributes as per creator's creation akin to human good looks. ਤੇਰੇ ਬੰਕੇ ਲੋਇਣ ਦੰਤ ਰੀਸਾਲਾ ॥ Ŧere banke lo▫iṇ ḏanṯ rīsālā. Your eyes are so beautiful, and Your teeth are delightful. ਸੋਹਣੇ ਨਕ ਜਿਨ ਲੰਮੜੇ ਵਾਲਾ ॥ Sohṇe nak jin lammṛe vālā. Your nose is so graceful, and Your hair is so long. ਕੰਚਨ ਕਾਇਆ ਸੁਇਨੇ ਕੀ ਢਾਲਾ ॥ Kancẖan kā▫i▫ā su▫ine kī dẖālā. Your body is so precious, cast in gold. But in the pangtees that follow, He's talking to a 3rd person and describing God.. He's addressing sister friends as if he is also a "suhelee" in the context of describing lover/husband good looks as per mayavee duniya. ਸੋਵੰਨ ਢਾਲਾ ਕ੍ਰਿਸਨ ਮਾਲਾ ਜਪਹੁ ਤੁਸੀ ਸਹੇਲੀਹੋ ॥ Sovann dẖālā krisan mālā japahu ṯusī sahelīho. His body is cast in gold, and He wears Krishna's mala; meditate on Him, O sisters. ਜਮ ਦੁਆਰਿ ਨ ਹੋਹੁ ਖੜੀਆ ਸਿਖ ਸੁਣਹੁ ਮਹੇਲੀਹੋ ॥ Jam ḏu▫ār na hohu kẖaṛī▫ā sikẖ suṇhu mahelīho. You shall not have to stand at Death's door, O sisters, if you listen to these teachings. ਹੰਸ ਹੰਸਾ ਬਗ ਬਗਾ ਲਹੈ ਮਨ ਕੀ ਜਾਲਾ ॥ Hans hansā bag bagā lahai man kī jālā. From a crane, you shall be transformed into a swan, and the filth of your mind shall be removed. It is not the description that guruji was asking for in aforementioned "bhujavay" since he confirmed the alak and apar . He instructs his sisters or "mahelio"(soul brides) to meditate on him and not fall for good looks/ beauty in creation and indulge in vices. LISTEN "sunhu" maheliho is the key here. He's indirectly addressing their passions for mayavee beauty , as he calls us souls the "bagla" cranes with filth of vices and desires on our minds. Remember that we are all the 'mahelio' souls/brides. In the lines that follow, I think that he is describing us (soul-brides) after we have transformed from cranes to swans in inner purity, as in last pangtee he describes how the bride will be intoxicated and flowing like ganges in this world. ਬੰਕੇ ਲੋਇਣ ਦੰਤ ਰੀਸਾਲਾ ॥੭॥ Banke lo▫iṇ ḏanṯ rīsālā. ||7|| Your eyes are so beautiful, and Your teeth are delightful. ||7|| ਤੇਰੀ ਚਾਲ ਸੁਹਾਵੀ ਮਧੁਰਾੜੀ ਬਾਣੀ ॥ Ŧerī cẖāl suhāvī maḏẖurāṛī baṇī. Your walk is so graceful, and Your speech is so sweet. ਕੁਹਕਨਿ ਕੋਕਿਲਾ ਤਰਲ ਜੁਆਣੀ ॥ Kuhkan kokilā ṯaral ju▫āṇī. You coo like a songbird, and your youthful beauty is alluring. ਤਰਲਾ ਜੁਆਣੀ ਆਪਿ ਭਾਣੀ ਇਛ ਮਨ ਕੀ ਪੂਰੀਏ ॥ Ŧarlā ju▫āṇī āp bẖāṇī icẖẖ man kī pūrī▫e. Your youthful beauty is so alluring; it pleases You, and it fulfills the heart's desires. ਸਾਰੰਗ ਜਿਉ ਪਗੁ ਧਰੈ ਠਿਮਿ ਠਿਮਿ ਆਪਿ ਆਪੁ ਸੰਧੂਰਏ ॥ Sārang ji▫o pag ḏẖarai ṯẖim ṯẖim āp āp sanḏẖūra▫e. Like an elephant, You step with Your Feet so carefully; You are satisfied with Yourself. ਸ੍ਰੀਰੰਗ ਰਾਤੀ ਫਿਰੈ ਮਾਤੀ ਉਦਕੁ ਗੰਗਾ ਵਾਣੀ ॥ Sarīrang rāṯī firai māṯī uḏak gangā vāṇī. She who is imbued with the Love of such a Great Lord, flows intoxicated, like the waters of the Ganges. ਬਿਨਵੰਤਿ ਨਾਨਕੁ ਦਾਸੁ ਹਰਿ ਕਾ ਤੇਰੀ ਚਾਲ ਸੁਹਾਵੀ ਮਧੁਰਾੜੀ ਬਾਣੀ ॥੮॥੨॥ Binvanṯ Nānak ḏās har kā ṯerī cẖāl suhāvī maḏẖurāṛī baṇī. ||8||2|| Prays Nanak, I am Your slave, O Lord; Your walk is so graceful, and Your speech is so sweet. ||8||2|| If you go further and look into vadhaans Mehal 3, you'll see that vadhaans mehala 1 was build up to 3rd patshahees composition which is directly about husband lord and soul bride. The whole vadhaans baani has to be read in it's entirety to get the full picture.

in sukham avastha the colors are energy fields like auric projections. They don't have baana as such like we do here. The few gurmukhs that I've come across who saw shaheeds saw them in white. It kinda made sense to me.

yes, they usually recognized because they appear dressed in all white

You think it was to scare you or make you sit up straight?

No, I haven't had that but many people see other entities or jeevs at times. Usually always to distract or trick you. All Kaal's play! How about sitting with your back against a wall?

There's a couple of explanations for this. My knowledge of gurmukhi grammar is quite basic but I can try and explain in terms of english grammar. 1) In english grammar we have " Present simple tense" and "Present continuous tense". However, the"so-dar" doesn't fall under this explanation strictly but is probably the nearest that I could explain relative to english. Present simple tense is like saying "the angels SING at the door" and Present continuous would be "the angels ARE singing or DO sing at your door" . The latter is more like a confirmation as to say yes, they are singing at the door. In rehraas, the So-dar is relative to Guru Nanak actually being there himself as he did during those 3 days in the river Bein. In Japji, it could be instruction from GOD to say "Gāvahi cẖiṯ gupaṯ likẖ jāṇėh likẖ likẖ ḏẖaram vīcẖāre" Chitr Gupt and Dharamraj who record your accounts SING there, whereas in Rehraas it is the confirmation that the angels are singing to 'YOU' See below the extra ਤੁਧਨੋ is in Rehraas, meaning 'you' . Therefore, it's not an instruction from God as the sentences are from a second person stood at the actual door. ਗਾਵਨਿ ਤੁਧਨੋ ਚਿਤੁ ਗੁਪਤੁ ਲਿਖਿ ਜਾਣਨਿ ਲਿਖਿ ਲਿਖਿ ਧਰਮੁ ਬੀਚਾਰੇ ॥ Gāvan ṯuḏẖno cẖiṯ gupaṯ likẖ jāṇan likẖ likẖ ḏẖaram bīcẖāre. Chitr and Gupt, the angels of the conscious and the subconscious who keep the record of actions, and the Righteous Judge of Dharma who reads this record, sing of You. 2) There's also been some slightly different explanations like Japji is the early morning instruction from GOD that we should read before beginning gristi day and then in evening, the Rehraas is a thank you and direct addressing to GOD from us in order to thank him for completing the day. so we say say ਗਾਵਨਿ ਤੁਧਨੋ 3) I'm sure that many gurmukhs on the spiritual ladder have their own understandings as per avastha. Gurbani applies with different messages from same panktees to individuals as per their avasthas (spiritual status). also totally agree with @GurjantGnostic explanation below. Gurbani can't be ambiguous and each pangtee has to be assigned to specific ang. We have Guru Arjan dev jees 'seal' of mundavni as well as the manner it was compiled in order to keep it's authenticity intact.

below is an old post describing the technique that I used to get rom rom going... Should attempt this when one becomes adept in saas saas .. and can go antarghat. By this stage, one should be hearing some anhad sounds. Getting rom rom pargat will help make deeper states of simran much easier. Let me know if you have problems. I'll try my best to advise according to my own tried & tested experiences.

you may be doing this in a slightly forced fashion When you are going into steady state sehaj, then the breathing would be shallow and heart rate would also drop. At this stage it's quite easy to hold after an inhale and let the breath out very slowly whilst doing gurmantar. You don't wanna breath in -->hold with force-->and then exhale with relief. Trick is to breathe in, hold for few seconds or longer .-->and then let the exhalation occur very slowly. This way, you don't end up taking a long gasp for air when letting go of breath hold. Try the Rom Rom technique first, especially at the navel. Should feel the pulsation and doing gurmantar with it will help provide support for prana. ( ਪ੍ਰਭ ਜੀ ਤੂ ਮੇਰੇ ਪ੍ਰਾਨ ਅਧਾਰੈ ॥Parabẖ jī ṯū mere parān aḏẖārai.) Personally, I'd recommend practicing rom rom technique as it goes hand in hand with khumbak. As soon as breath is held, rom rom gets prominent and shabad gets louder instantly.

TBH, I've never talked too much about it in great detail.. I never even told my mother because she was way too drowned in maya. But I can tell you there are many fictional and fake versions out there, so you have to be careful what you read. It was quite confusing for a few years because there were also a lot of things happening whilst I were in the month long coma. It took quite a few years to make sense of it since I'd also suffered significant brain and spinal injuries. Did I believe in judgment day, the court or an after life? I don't think I did, but probably believed in some kind of hereafter. Prior to 2011, I was typical lad doing lots of bad stuff. and I really mean stuff that I'd be too ashamed to mention on here. I'd do paaps and hera fairees like the rest of them among me all week long, and then go gurdwara on Sunday, giving large donations in the hope that my guilty conscience may be forgiven in some way. The thing about getting your hasab done at the court is different for everybody depending on what karams or fates you may have faced in previous janams. In my case, I had previously begged for another janam to go and jap naam. I had been given this jeevan to do that. However, I came, never japped naam but instead created more bad karams whilst lost in this land of maya. I didn't have jamms beat me, but I went past them at one stage and could see them beating others whilst hearing screams and pains of torture. I somehow knew that the ones suffering were there to learn from past deeds. Nowadays, I understand my sole purpose in life and the certain tasks that I've been assigned to do from the higher sources. Jap naam and bhagtee are the priorities and I try to schedule everything else around that as compared to one who attempts to fit in bhagtee if and where they may have some time

this one got me! During my nde in coma, I also came back from the court of dharmraj. Was instructed to go back and -nam jap- these were the 2 clear words. I came back and spent a few years from 2011 to find out what real nam jap is and what I should be doing. I'm on the bhagtee marj but I still have loads to to. Thing that shocked me was the man in video who had been sent back was told he'd got 10 years to go and jap. I wasn't given a time but it is now 2021.. nearly 10 years since the incident.. This is like a kick up the backside because i've got so may things to do in bhagtee and stuff to sort at home.. Waheguru

Been keeping busy and not had much time to come on here. @Mooorakh ji, Yes I like the way your approach is. It's an extremely fine line between sleep and sunn whilst in bed at night. You only really know 'after' you come out of the state of whether you were there or not. However, there are also many dream states -or what we may think are supna- that are actually planes/avsasthas of where we are completely jagat.

You are completely off the mark here and trying to mix 3 things together. It's these type of misleading comments that get people confused into mixing astral travel, sleep paralysis and simran/sunn. Have a look through search features on forum and you'll find explanations for differences in sleep paralysis, astral plane and sunn.

See how it goes. Many other benefits as well, I know someone had their psoriasis clear up since they been using this.

Your welcome. I'm not trying to sell the himalayan lamp idea, but it may be worth a try. I swear by it and notice the effect but my wife and kids don't seem to notice. Maybe it's just my mind playing tricks because you can balance the pavan by using mind and dhyian as well. Go for a medium sized one if planning to sit a couple of metres away, for larger rooms you need the heavy large ones.

I'm still learning but I would say that chandan (sandalwood) is given more significance in gurbani. There is an avastha during which a fragrance akin to chandan emanates from the abyasee,, therefore, I'd say chandan gurbani references are more than just metaphors and we can go though some if you like. I've tried different dhoof brands and some are more preferable than others. Mother india is one that i like but can't always get hold of around here. Not noticed any direct affect with doing bhagtee, but I usually put one on at the beginning of long session if I feel the air needs it. I do have a himalyan salt lamp and I firmly believe it has a positive effect in helping sum the pavan. It may just be psychological, but I seriously feel the pavan get balanced after it's been on for half an hour or so. We have a few in the house and it seems to work in the room i have my deeper and longer sessions in (small bedroom). In terms of physics, it emits negative ions to counter the excessive +ve ions/free radicals. Electronics, wifi, EMF.. .etc...all emit too many +ve particles. and these can affect both our sukham and astool bodies. I also don't keep phone or wifi in the same room I'm doing abyaas in.

@Sikhilove I wanted to know if you understood my earlier post? I don't mind trying to delve into further depths of gurbani so that we can discuss and show why I agreed with @harsharan000 ji's earlier posts explaining why doing good deeds alone contributes to fulfilling karams and not naam kamaye of sacha jeevan -truthful living. I believe it's imperative to understand and differentiate between what karams and naam kamayee are.so that one can start climbing the pauris as per gurbani.

This is just a blanket statement unless you know otherwise. Gyan is not that simple and it's not about just accepting that he's all. There are many members in this thread that discuss specific and validated practices. Other members try their best to answer questions as explicitly as possible or guide towards a specific source where available. No offense, but blanket statements or vague quotes are not what readers from all over the world look for in this particular thread. Believe me, there are some members that can see the brahm-jyot in and all around them if they put their dhyian there. But that's just a preliminary stage towards ever seeing the waheguru in all like Bhai Kanhaiya did whilst attending and comforting both muslims and sikhs on the same battlefield. To say that great gurmukhs like him felt that stage by "just accepting he's all", is an insult to their avasthas. There is so much kamayee needed before one can get to that stage and that gurmukh's surti would be in turiya avastha at ALL times whilst he's astool (physical) dehi is in maya.

This is a difficult kinda issue. As ragnarok says it's an offering to guru sahib at his charan, which is what it's "supposed" to be. We matha tek and put our foreheads at the these very charan. However, I also understand that the golak is seen as a vault of cash that leads to many administrative issues within guru ghar. The behavior of manooks in maya makes them forget where they are and what they should really be doing with the funds. Because of these such issues, i can imagine that some of us may see the golak in a negative light. is there a solution? Yes, I think there could be, though we need to educate ourselves on what seva is really supposed to be. Majority of Guru ghars in the west have paid sevadaar, granthies and other staff. They are on payroll and guru's darbar is like a business model where management aim to pay necessary costs and wages whilst at same time profiting the remainders. Now, the main point that i want to make is that those on payroll often forget they are doing kamayee of Karams and not seva as they may make themselves believe. In simple words, if one goes around doing ustat of waheguru and helping in the practical running of guru ghar, then they are doing pure seva. (no cash in return) But if someone is doing these things whilst getting some cash in return, then they are making and fulfilling new karams. It doesn't get the same kamayee as pure selfless seva. I'm sure most members on here will understand this. Bearing this in mind, I have only heard of ONE gurudwara in South Shields UK (North east England) that operates in this manner. This Gurudwara does NOT have a golak from what I last heard and has no sevadaars or employees on payroll. Gurdwara Khalsa mero roop hai kaas - South Shields UK https://gkmrhk.co.uk/ https://www.sikh24.com/2015/01/24/uk-gurdwara-runs-entirely-on-seva/ Now, that I've made my point about seva and karams, I'd say that it would be ideal to place the golak to the side as per below post by @harsharan000 The golak is needed because many of us would feel incomplete without doing a charaavha.

I second that and would also suggest plenty of chandan (sandalwood) toofh

Gurfateh kidsama ji, This sounds about right, they DO get more active when you start heading towards the satch. I haven't personally had these things but i've come across a few that have had same issues as you. My primary suggestion would be to do simran and lots of saas saas so that you can get to hearing shabad and more important;ly, drinking amrit russ(sweet taste). i'm not sure where you are on the simran ladder,but this should be a major objective.

Vismaad is to be wonder-struck and praising Waheguru no matter joy or sorrow. One is at a neutral level and unaffected by positive or negative consequences. The joy is that God's hukam and will is in play.

@harsharan000 and @Sikhilove Interesting topic. Without butting into a debate, I have to say that as per my understanding of "truthful living" and good deeds; I would agree with @harsharan000 . @Sikhilove, let me explain below on why I come to this conclusion. Doing good deeds falls under the umbrella of Satogun behavior.. Remember that maya is divided into tamogun, rajogun and satogun. >the 3 gunas of maya.. Since maya is the creative illusion, it is also in a continuous flux of motion. Sometimes we call it Kaal's desh since this motion is relative to Time and Space. However, it is not the Satch or absolute truth. Yet, we also know that the Satcha Nirankar exists among us in this illusion, therefore we can say that elements of the ultimate truth are within maya but that doesn't mean that the satch is maya.. You following what i mean? Now, the shabad you quoted above and similar shabads, all have to be taken in context to the message of Sat within the shabad.. Let's have a look at the one you quoted...... ਮੇਰਾ ਮਨੋ ਮੇਰਾ ਮਨੁ ਨਿਰਮਲੁ ਸਾਚੁ ਸਮਾਲੇ ਰਾਮ ॥ Merā mano merā man nirmal sācẖ samāle rām. My mind, my mind has become immaculately pure, contemplating the True Lord. ਅਵਗਣ ਮੇਟਿ ਚਲੇ ਗੁਣ ਸੰਗਮ ਨਾਲੇ ਰਾਮ ॥ Avgaṇ met cẖale guṇ sangam nāle rām. I have dispelled my vices, and now I walk in the company of the virtuous. ਅਵਗਣ ਪਰਹਰਿ ਕਰਣੀ ਸਾਰੀ ਦਰਿ ਸਚੈ ਸਚਿਆਰੋ ॥ Avgaṇ parhar karṇī sārī ḏar sacẖai sacẖi▫āro. Discarding my vices, I do good deeds, and in the True Court, I am judged as true. ਆਵਣੁ ਜਾਵਣੁ ਠਾਕਿ ਰਹਾਏ ਗੁਰਮੁਖਿ ਤਤੁ ਵੀਚਾਰੋ ॥ Āvaṇ jāvaṇ ṯẖāk rahā▫e gurmukẖ ṯaṯ vīcẖāro. My coming and going has come to an end; as Gurmukh, I reflect upon the nature of reality. ਸਾਜਨੁ ਮੀਤੁ ਸੁਜਾਣੁ ਸਖਾ ਤੂੰ ਸਚਿ ਮਿਲੈ ਵਡਿਆਈ ॥ Sājan mīṯ sujāṇ sakẖā ṯūʼn sacẖ milai vadi▫ā▫ī. O my Dear Friend, You are my all-knowing companion; grant me the glory of Your True Name. I'll elaborate a little further as per my understanding.- In this context, the key and root of shabad is the first pangtee. "My mind, my mind has become immaculately pure," Shabad mentions of how the Mann has been purified. Further, it goes on to say... since it is now purified (via simran), I can dispel my vices (ie. the 5 chor) NOTE- one can only beat the 5 chor once the veils and dirt have been removed from the Mind. Yes, by doing satogun deeds we can dodge and maneuver around the dhoots, but you won't actually be able to conquer them unless the Mann has been purified by Naam simran. Why? because then the game gets governed by Naam, The important point I'm trying to make is that the goal is to purify the mann. The mann needs to be purifed enough so that Naam can become manifest. Once naam is pargat, then you can proceed towards revealing the mann's jyot (mann tu jyot swaroop hai). I firmly believe and understand that the mann won't be purified enough (ie. to get naam) by doing satogunni good deeds alone. Hope you follow what I'm saying here?