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  1. I thought I would share some key points made in a book I read recently. Some of you might find the information contained within useful in your own personal spiritual journey's. Enjoy... http://www.amazon.co.uk/The-Ringing-Sound-Introduction-Current/dp/0966535804/ref=sr_1_1?ie=UTF8&qid=1390990288&sr=8-1&keywords=the+ringing+sound Do you Hear Ringing in Your ears? If you said yes, you are not alone. Millions and millions of people have sought medical advice hoping to find an answer to the ringing in their ears, only to find there is nothing that medical science can do for them. They are told they suffer from tinnitus or similar maladies. Although these buzzing, ringing, rushing sounds have been given new names by medical science, they are not new. They are perhaps as old as humankind. In the past, a great deal was written and taught about how to use these sounds productively. Techniques associated with the inner sounds involve the development of internal energy or what may be called spiritual power. Modern practitioners of such techniques often refer to these sounds as the sound current. Sound current techniques also hold great potential for the expansion of consciousness. To reach into the sound current’s mysteries is to begin a personal adventure of self-discovery. What does it sound like? The auditory perceptions we have been referring to may be perceived in many ways. Commonly, they take the form of ringing sounds. They may be perceived as anything from a ringing, or buzzing (like the sound of a florescent light), to music. A common analogy likens the experience to that of listening to high-tension electric power lines. Anyone who has stood near one of the colossal Erector Set-style metal towers with suspended power lines, especially when the air is moist knows the crackly hissing noise. Please do not be discouraged if you do not relate to the current descriptions. Just because you do not see an exact description of what you hear does not mean that you are not dealing with the sound current. Many other descriptions will follow and still only relatively few of the possible manifestations of the sound current will be explicitly described. Generally, the “sounds” are first noticed in the right ear, but may be detected anywhere. As we will eventually see, these “sounds” are not sounds at all. The sound current is energy passing through an energy channel near the ear. It is only interpreted as sound. The list below describes the various ways in which the sound current may be perceived is to catalogue them and give examples. The first list is from a classic yoga book. It describes some of the more common ways in which the sound current may be perceived. Each description is preceded by its Sanskrit name 1. Cin nadam : Like the hum of the honey-intoxicated bees; idling engine vibration; rainfall; whistling sounds; high frequency sound. 2. Cincin nadam : Waterfall, roaring of an ocean 3. Ghanta nadam : Sound of a bell ringing. 4. Sankha nadam : Sound of a conch shell 5. Tantri vina : Nasal sound, humming sound like that of wire string instrument. 6. Tala nadam : Sound of small tight drum. 7. Venu nadam : Sound of a flute. 8. Mridamga : Sound of a big brass drum 9. Bheri nadam : Echoing sound 10. Megha nadam : Roll of distant thunder. Additional common descriptions would include the chirping of cricket(s) or boiling teakettle whistling. Flowing water or wind are also common descriptions. These sounds can be of a high frequency, like florescent or halogen light, or of a very low frequency with an undulating or even slowly oscillating palpable physical quality. They may be smooth and harmonious, or very rough and jangly. They may be barely audible or seem more deafening. Often these tones appear just at the edge of hearing or sound very distant. When they seem close and loud, they actually vibrate the physical body. When Would I Hear it? The sound current is most noticeable during periods of high stress or paradoxically, deep relaxation. It may be fair to say that perception of the sound current is most notable when the body’s homeostasis is either highly threatened or highly attuned. Perception of the sound current may be particularly strong under the following circumstances: Sleep Deprevation Illness or High Fever Influence of Drugs and Alchohol Physical or Emotion Trauma All of the above bulleted items relate to altered states of consciousness. They also represent potentially dangerous situations for the physical body. None of these is advised for inducing perception of the sound current. Aside from the obvious dangers of employing such methods, there is an inherent distortion of the natural experience associated with the stress created by such methods. Consequently the psyche cannot interpret the resulting perceptions well. The quality of subsequent experiences is also compromised by the body’s attempt to recover from the onslaught of imbalanced energy. The sound current can be explored in its positive aspects through quiet inner stillness or focused energy technique. The following practices are recommended for enhancing perception of the sound current and personal vitality in general: Deep Relaxation Techniques (Yoga) Certain Types of Breath work Shabad Surat Yoga Exercise : Playing with the Sound Current Sitting quietly and comfortably with your eyes closed; listen to the sound curernt’s tones. Locate where the tones appear to be within or near your body. Now isolate a tone on the right side of your head. If one is not there then simply intend to find one. Play with the sound by smoothing its vibrations or raising its pitch by gently reaching into it and intending a harmonious result. Once you have a nice clean tone, see if you can move it to your crown chakra, or hair swirl. Listen to this chakra tone for a few minutes with a quiet mind. Observe yourself and you sound current carefully as you listen. Changing Tones In sound current mediation techniques, these sounds maybe modulated to produce desired states of conscious awareness. Specific states are associated with certain tones. Knowing a tone allows one to summon a specific related state of awareness. Seeing the Sound Current Many people receive light impressions while perceiving the sound current. Close your eyes. Imagine you are inside your head looking at the inside of your forehead, just above and between your eyes. From that place listen to the sound current and observe. Do not judge. Receiving the Sound Current Most people do not consciously perceive the sound current. It is filtered out on a subconscious level. As an example of how it happens, listen to a spiral seashell. The white noise it produces is an amplification of the sound of moving air. A similar noise occurs in your own ears. It is always there, but you do no hear it. The reason you are not aware of its presence is that your brain does no consider it critical to your physical well-being, since is does not require conscious attention or action. The information is regarded as non-threatening, monotonous, background noise. It is considered superfluous and is there fore disregarded. It never reached you on a conscious level. But if a strong wind picks up, then that is a survival issue. Your brain is interested in threatening weather conditions. Suddenly, you hear the sound of moving air very well, because it is above normal background limits. But when our systems are running within normal tolerances, background information is not reported to the conscious mind. Exercise : Shifting Awareness Sitting comfortably, lightly touch your forehead just above and between the eyebrows. This is called the “third eye chakra”. With your eyes closed move your awareness to that point. Allow several seconds to get a feel of being there. Now, move your hand to the back of your head. Touch lightly on the knob of the back of your head, which is opposite your third eye chakra. This new area is called the “willpower” because it is the source of your personal will. With eyes closes, send your awareness to this new point. Get a feel of being there. Next repeat this exercise without your finger, using only your awareness. Then move your awareness to the center of your head. From there, move back in you head until you find a natural resting place for your awareness. This will be the place from which you will do your beginning meditation techniques. Exercise : Listening to the Sound Current Mantra meditation is the foundation of sound current meditation. When you are comfortable with that technique, it is time to add the sound current. The sound current is usually noticed first in the right ear. Right-side tones lead up to the higher awareness. This is the easiest and most secure way to begin. Simply listen for the sound in, or near the right side of the head. In time, you will hear buzzing, ringing or roaring sounds. They may come as a feeling or vibration more than hearing. You may perceive the sound current as light. As you listen, you will become more connected with the sound current. It may seem familiar, like something you remember from a long time ago. You may hear many other tones. Listen to the highest, finest vibrating tone. Gently monitor your impressions. Listen to your own inner knowing. Be your own guide. Exercise : Following the Sound Current Once you are comfortable with mantra mediation and listening to the sound current, you can begin playing in the tones. Essentially the procedure is to begin with mantra mediation to quiet the mind and enter into a higher state of awareness. When you hear then sound current, begin listening for the higher, finer tones on your right side. When you are listening to a tone on your right side, it may be you hear another higher, finer tone further to the right. Move your attention to that tone. It will lead you to higher fields of awareness that constitute greater realms of energy and wisdom in the Cosmos and in your own being. Remember the journey moves simultaneously into inner and outer worlds as you follow the sound current up and back to the right. During the process you usually lose track of your mantra. You are then using the sound current as your mantra. Currents of Sound The sound current is like two rivers of energy. One flows down to the manifestation. That is the left-hand side. The other flows upward, back to its Source. Perceived as a distance, these rivers are shinning ribbons of light. As your awareness draws closer you being to hear the sounds of rushing waters. You can sit by the river’s edge and be soothed and enlightened by the sounds of dancing cataracts. Or you may enter into the stream. There you will be transported. Your Inner Awareness determines the final destination. The ideal path is to learn at the river’s edge until your conscious becomes familiar with the flow. Simply listen at first. Then you can enter. All this is directed by your intent. Proceed like you know how. On some level you do. Spirit will acknowledge you intent and guide you. Exercise : Entering the Sound Current Enter the sound current is accomplished by choice, or intent. Focus your attention into it rather than on it. This a bold manoeuvre. It can sweep your consciousness away. The securest method is to maintain the focus of your consciousness on the crown of your head. This crown chakra is located at your hair swirl just behind the top of the head. Allow your spiritual sight to follow the sound current. Think of it as a flying portion of your awareness by remote control from your crown chakra. When your session is complete, return your all thoughts to your physical body. What should I expect? Good question. The answer is limitless. Expect a quiet, peaceful mind, which remains with you longer and longer throughout the day as you practice. A sense of inner centering will grow. From that place of Inner Silence in your Self, you will be able to flow more easily in all realities and situations including daily life. You may see other beings, other worlds, or manifest any number of psychic experiences. These are the worlds of the mystics. Humans are powerful beings. You are in charge. Always use your best judgement. Take command when required. You may call upon your own inner higher awareness for guidance. Be reverent of everything, but do not be overly impressed by anything. Do not be afraid. Listen to your feelings. You are connected to all things. In a very real sense, you are the center of your world. In that place, you are more powerful than anything you meet in mediation. Trust your inner Self. Spirit will guide you. Final note I have studied with many master teachers. Much of the information I have been exposed to was considered too potent for the general public. All the secret and popularized practices I have studied, and all the other energy techniques with which I am familiar, pale in comparison to sound current techniques. There is power, wisdom, awareness and great mystery in the sound current. Listening to the sound current will help you become aware of the awareness of the Cosmos. It will bring Self-Awareness. Listening to the sound current is becoming aware of awareness Itself.
  2. From Sri Guru Nanak Chamatkar- https://www.vidhia.com/Bhai Veer Singh Ji/Sri Guru Nanak Chamatkar (Part 1)_English-Bhai Vir Singh.pdf I found this beautiful and wished to share. Brahmin: You have said, 'Remembering the Name'. We were already remembering the Name. Even the Panda was remembering the Name. Then, we were guilty, but again, you have asked us to remember the Name. Guru: You were not remembering the Name. You were in a misgiving. Reciting the name for fifteen minutes or half an hour, how is it remembrance? Brahmin: Is reciting the Lord's name not Name? Guru: You recite the Lord's name. But you should have love for the Lord, whose name you recite. Brahmin: How? Guru: Before Name, first you have faith that 'He is there'. You think that 'He is there'. In this seen and unseen world, He lives, but cannot be seen. He is formless but He is 'all pervading'. He is the almighty Lord. He is the Supreme soul. We are also a soul. The Lord is not like earth. He is a living strength, a living Supreme soul. His actions, His thoughts, His ways, only He knows, because they are not like us. The waves of flight cannot be like earth. Page 311 www.sikhbookclub.com 302 SRI GURU NANAK CHAMATKAR (VOL -I) He is the Supreme soul. We have a small soul in our body. If our small soul meets the Supreme soul, then, our small soul will become enlightened and we will remain in blossom. Otherwise, like an extinguished lamp, we will be in low spirits and the seen worldly desires will keep us in suffering. So, we should not remain in the forgetfulness of the Supreme soul. That is our prime religion. You understand the Supreme soul as the Lord and His name as Name. So, you should have love of the Lord while reciting His name. You aim that the Name we are reciting is of the omnipresent Lord. Now you think, when you name anyone, then, is your attention not drawn to the person? So, attention is the essence in the world. Wherever, you give attention, the work is done. Where the attention is gone, that work does not get through. The ploughman gives attention to plough and ox. He ploughs. A student gives attention to his education, then, he gets educated. But our attention does not rise above the seen world. We have to recite the Lord's name with love, so that our attention goes towards Him. So, the entire endeavour in drawing the attention of the mind from the seen world to the Lord is Name. When the attention is drawn towards the Lord's recitation, then, the incessant attention is called Name. This incessant attention gives a sensation of the Lord's name in the mind and gives ecstasy. The Lord's grace gives rapture. This is Name. In this way, dyed in the love of the Lord, one sees the Lord everywhere, in nature, in flowers and plants, allover. This is Name. Turning the attention from the seen world up to reaching the Lord and getting dyed in His love, we call it Name. Name is not repetition only. Name is repetition, recitation, remembrance, and sensation. Name is life. Name is grace. Name is body soul meeting the Supreme soul. Name is love, devotion, sensation, ecstasy and rapture. When we say Name, we see a heavenly light in recitation of 'Lord' by the tongue. We feel the sensation of the Lord in the mind, heart and body cells and get immersed in the love of the Lord in exuberance. Name is our attention towards the Lord and grace from the Lord. His showering of love, sensation, ecstasy and exuberance, this is Name. Page 312 www.sikhbookclub.com 303SRI GURU NANAKCHAMATKAR (VOL-I) So now, you can judge the difference between what Name you were saying and this Name. Brahmin: You are great. You have awakened my sleep. I thought, saying the Name with the tongue is like chatting, so that people listen and say, he is a saint. Then, I thought, the mouth should be shouting, the tongue should be moving, the teeth should be moving and the beads should be moving in the hands for a few minutes, is Name. Now, I understand that it is no use reciting by the tongue. Guru: Again, you are mistaken. Recitation by the tongue is fruitful. Recitation is the function of the tongue. The tongue recites the words. The Name is also words. o dear, you understand everything again. Name is awaken-ness of the soul. The mind is enticed by the worldly desires and is in lifelessness. Awakening the mind and then remaining in that awaken-ness is Name. The body whether it is sleeping or awake has no meaning. The mind rises from the lifeless intoxication of worldly desires to soul awaken-ness and lives in the sensation of the presence of the Lord in his body. But the beginning is from 'the recitation of Name by the tongue'. Brahmin: Then, you tell my mistake, so that I understand properly. Guru: Your mistakes are two, one before this and one after. Before Name, you have to imbibe faith in the Lord. First, the Lord, then, Name and then, Lord. In the beginning is the Lord. In the end is the Lord. In between is Name. First, you have to listen to the praises of the Lord that He is the creator. He gives nourishment. He loves everybody. He loves that you live with him. He is always living. By meeting Him, we will get eternal happiness. To reach Him is our life's aim. To live with Him in this life is, our treading on the religious path. But we are in suffering. The cause of this suffering is, that we are living in the forgetfulness of the Lord. Everybody wishes to be happy and for that he tries to find happiness in the worldly desires and therefore, remains in suffering. The worldly desires are opposite of 'Remembrance of the Lord'. They are 'forgetfulness of the Lord'. The worldly desires are creating a distance between our inner self and the Lord. The true happiness is in 'Remembrance of the Lord'. When one wishes for true happiness, then, one turns his mind from worldly desires and tries to reach the Lord. When, one wishes to meet the Lord, then, one tries to Page 313 www.sikhbookclub.com ·304 SRI GURU NANAK CHAMATKAR (VOL -I) understand the goodness and the praises of the Lord. One tries to understand the goodness of the Lord, because one cannot see the Lord, He, being formless. So, he thinks of the goodness of the Lord and forms an image of the gracious Lord in his mind and makes an aim to turn his attention to His name. So, your first mistake is, that you start saying His name without first understanding the goodness and graciousness of the Lord and without making an aim to tum your attention from the seen worldly desires towards the Lord. You have not imbibed the love of the Lord in your mind. With what devotion, you say the Name? First, you have faith and love of the Lord in your mind. Then, 'Recite the Name'. Think that He is the creator and He gives the nourishment. While reciting, make an endeavor that you are living in His presence and you have full faith in Him. Brahmin yogi: Alright. It is fine (swaying his head). Then, once we have turned our mind and thoughts towards the Lord, then, what is the need for recitation by the tongue? Guru: This is a point to note. If the remembrance of the Lord, Le. 'He is present' remains in the mind always or the attention towards Him, remains always, and you are in 'praise and love of the Lord' always, and you are getting a sensation of the Lord in your mind and body incessantly, then, it is fine, the Name will settle in the breath. But, 0 saint, this does not happen unless there is immense blessing. We do understand that 'He is present' and 'He is the creator and Saviour' and it is our aim to meet him, but we forget. Our mind does not get turned from worldly desires to the Lord at once. We may understand well but the mind does not deviate from worldly entanglements towards the Lord all the time. That is why we have to make an endeavor that the mind should not remain in forgetfulness. That endeavor, because we are a body, has to be a bodily effort. Now you understand that we have made one effort, that we understand well that 'He is there' and our aim is to turn our mind from the 'worldly desires' to 'remembrance of the Lord'. But the mind does not listen to us. So, we have to make an endeavor to turn this mind. Then we realize that the mind and body are influenced by each other. The mind gets the influence of the body, like, if you pluck potatoes with your hands the whole day, then, at night you will dream of potatoes. If the mind is sad and dejected then the body becomes lazy and weak. When we understand Page 314 www.sikhbookclub.com SRI GURU NANAK CHAMATKAR (VOL -I) 305 this, then we try to find the name of the formless God in words and put it on our tongue and we recite by the tongue: oLord, 0 Lord, 0 Lord, 0 Lord. WaheGuru, WaheGuru, WaheGuru, WaheGuru. When the tongue recites the Name, then it turns from the worldly things and its attention is drawn to the words 0 Lord, °Lord. WaheGuru, WaheGuru. Now, already we are in the understanding that 'He is there', He is present. He is 'all goodness'. He is the Saviour. He gives the nourishment. Already, we have made an aim to get engrossed in His remembrance. So, with this recitation, our mind immediately rises from the worldly desires and feels a sensation of the presence of the Lord in itself, Le. sublime consciousness. Recitation by the tongue is for this purpose only, that the bodily endeavor will make the mind rise and become sublime. Then, the mind rises further, immerses itself in the Lord's love and meets the Lord. Brahmin: 0, it's wonderful. Guru: Our entire attention is towards the bodily attractions. You see, almost eight hours, we sleep. This is for the body comfort. Another eight hours is gone, in job or work for earning. This keeps the attention in bodily occupation. Rest of the eight hours is spent in laughing, playing, entertainment, meeting friends. That also, keeps the attention in bodily occupation. So, all twenty-four hours are gone, in attention towards bodily occupations. You tell now, how and when should the mind turn its attention towards the Lord? Whether somebody is educated or not but his attention is all the time in bodily chores. So, the gist is, that the attention has to be turned from the bodily attractions by some bodily occupation, and that is 'recitation of Name' by the tongue. In this way, slowly, the mind is turned towards the 'all goodness' Lord and after sometime, automatically, the Name makes the mind sublime and the Name settles in the mind. Brahmin: Is yoga better than Name? Guru: There are many practices that take you towards the Lord. But for all of them, the requirement is to renounce the world. Everybody requires salvation. If everybody renounces the world, then, after some time, the world will finish. Page 315 www.sikhbookclub.com 306 SRI GURU NANAK CHAMATKAR (VOL-I) The world may finish is one thing. But the experiences that one gets from each other, they help a man in rising. By renouncing one becomes devoid of these experiences. Then, one becomes alone. If everybody goes to the forests, then, from where will anybody get food? So, it is not possible that everybody may go to the forest and do penances. In this way, everybody will die of hunger. So, the path should be such that one remains in the world, does the necessary worldly chores, and then tums the mind towards the Lord. Then, slowly, one gets more and more attracted to the Lord and finally gets immersed in His love. Then, he can do his work with his hands and the mind will be in the love of the Lord. This is the path of'recitation of the Lord's name with love'. We have called it Name. To be immersed in the Lord's love is not a meeting of two in-animate objects. It is life. It is awaken-ness of the soul. It is a meeting of the body soul with the Supreme soul. This is real life. The person who has perceived the Lord living in him is really living. Those who have not perceived the Lord in them are in lifelessness. Name is an incessant remembrance of the Lord in our mind and an incessant love of the Lord towards us. That is a living'sensation and exuberance.
  3. Anand Sahib Pauri – 1 Anand bha-i-aa mayree maa-ay satguroo mai paa-i-aa. Satgur ta paa-i-aa sahj saytee man vajee-aa vaadhaa-ee-aa. Raag ratan parvaar paree-aa sabad gaavan aa-ee-aa. Sabdo ta gaavhu haree kayraa man jinee vasaa-i-aa. Kahai naanak anand ho-aa satguroo mai paa-i-aa. ||1|| (Sri Guru Granth Sahib Ji 917) The common religious preachers, who have neither been ordained by Dargah to preach religion nor have earned this capability or divine edict with their own spiritual accomplishments and attainment of Puran Awastha, or such human beings who haven’t been supremely blessed by Sat PaarBraham to become one with Him and consequently haven’t been endowed with Seva of Parupkaar and Maha Parupkaar, or those human beings who have turned religious preaching into a means of livelihood or are engaged in trading of GurBani and Kirtan for earning money – such Chunch Gyanis (possessing superficial knowledge) propound the meaning of SatGuru as the true Guru, which is contrary to Puran Sat. The acquisition of Puran Braham Gyan is Gur Parsaad, and this isn’t accomplished by mere reading of GurBani. If a human being could acquire Braham Gyan by mere reading, all those who spend their lifetime in reading GurBani or in reciting GurBani would have acquired Braham Gyan. If it were so, there wouldn’t have been such a scarcity of Braham Gyani great beings. But this is not the case. This is the sole reason that almost entire Sangat is trapped in the deceptions of such Chunch Gyanis (such Chunch Gyanis who themselves are stuck in Maya and ignorant of Puran Sat), and all these people spend their lives complying with the external (superficial) Rehats and in menially reading GurBani, without any spiritual accomplishments. Having received Gur Parsaad, and immersing oneself in the Bandagi of Sat PaarBraham Parmeshar – a human being acquires the blessing of Puran Braham Gyan when he or she obtains Darshan of Akaal Purakh on transcending beyond Trigun Maya, i.e. on triumphing over Maya. Only such human beings who have become one with Sat PaarBraham Parmeshar are – in accordance with the divine Hukam – ordained to bestow Puran Sat upon Sangat. Only such Puran Braham Gyanis and Puran Sant great beings who have attained Puran Awastha and Param Padvi are – in accordance with the divine Hukam – blessed with Seva of Maha Parupkaar to bestow GurParsaad of SatNaam, SatNaam Simran, SatNaam Di Kamai and Puran Bandagi upon others. When Bandagi of a human being is approved in Dargah, the fount of Puran Braham Gyan begins to gush from Sat Sarovars located within Suksham Dehi of the human being. Therefore it is immensely essential to know, to understand and to accept this supremely true fact that only such great beings who have assimilated themselves in Sat and have transformed themselves into Sat Roop have – in accordance with the divine Hukam – the right to bestow GurParsaad upon others. Once a human being realizes the immense and supremely powerful magnificence of “Sat”, he or she may be regarded as having undesrstood tha magnificence of SatGuru. The essence of “Guru” is nothing but the essence of “Sat”. The supreme “essence” is nothing but the essence of “Sat”. The essence of “Sat” alone is the Nirgun “essence” of PaarBraham Parmeshar, which abides within every human being. It is only the presence of the supreme essence of “Sat” within the human body which is its immutable life-force. The “essence of Sat” is the “Jyot” (“the divine light within; soul”) that sustains life within a human body. This “supreme essence – Sat” itself is the essence of “Guru”. Those human beings who by GurParsaad are endowed with Puran Bandagi are the only ones who realize Puran Braham Gyan about this Puran Sat. Such great beings who accomplish their Bandagi and assimilate themselves in Puran Sat are the only ones to realize Puran Braham Gyan about this supreme essence “Sat”. The magnificence of such great beings is manifested in GurBani by addressing them as SatGuru, Sant, Sadh, Braham Gyani, Khalsa, Jan, Gurmukh and Bhagat. The entire GurBani is nothing but the magnificence of such great souls who have accomplished their Bandagi and earned esteem in Dargah. Such supremely powerful souls – who become one with Akaal Purakh – are the ones to manifest themselves upon this earth in the form of the greatest and the highest magnificence of Akaal Purakh. Such supreme souls have all their Bajjar Kapaats opened up and all the seven Sat Sarovar illuminated within their Suksham Dehi. Every cell of their body is illuminated with “Sat” Naam. Every cell of their body begins to abide in SatNaam Simran. By the opening up of their Dassam Duaar, such great beings realize Anhad Shabad (incessant fall of Amrit at the Dassam Duaar along with Anhad Naad – the divine un-struck music of five primal sounds played on divine musical instruments). Anhad Shabad manifests itself at Dassam Duaar of a human being. Anhad Naad is the Akhand Kirtan (divine incessant chanting of Shabad) which constantly resonates at Dassam Duaar of a human being. Anhad Shabad is the divine sacred music, bereft of any limits or bounds, that manfests itself at Dassam Duaar of a human being and is forever played at Dassam Duaar. Anhad sabad dasam du-aar vaji-o tah amrit naam chu-aa-i-aa thaa. ||2|| (Sri Guru Granth Sahib Ji 1002) Na-o darvaajay dasvai muktaa anhad sabad vajaavani-aa. ||3|| (Sri Guru Granth Sahib Ji 110) Anhad Shabad which, once Dassam Duaar is opened up, manifests itself and plays at Dassam Duaar is the highest form of Amrit. (Dass has had this personal experience that, once his Dassam Duaar was opened up, this divine music made appearance at Dassam Duaar and after a little while the word SatNaam manifested itself from within this music; from the day this Anhad Shabad appeared at Dass’s Dassam Duaar and till today, the February 11, 2014, it’s been more than 13 years that this music has played on, constantly and incessantly. When Dass meditates upon this divine music, the resonance of this music assumes very high notes. Dass experiences utter peace and immense bliss in this state of meditation. Having felt utter peace, Dass attains the state of Sunn (complete peace and calmness). In this state, which is called in GurBani as Sunn Samadhi, there are no thoughts and no awareness of time. This is the state SatGuru Sahiban have described in these supremely powerful words). As soon as Dassam Duaar is opened up, Param Jyot manifests itself in one’s Hirda. There is brightness all around. The entire body becomes radiant. The entire body begins to radiate brilliance. The eyes begin to perceieve immense brightness. (In Dass’s personal experience he beheld immense brightness at the time his Dassam Duaar opened up, and from that moment on Dass’s eyes have perceived constant illumination. His entire body became radiant. He began to hear the throb of SatNaam from every cell of his body, and he is since hearing it constantly. As the time passes, the music of Anhad Shabad is getting deeper, the illumination is surging, and the throbbing of SatNaam in every cell of the body is gaining pace. When Dass is outside pondering over the natural world, everything disappears in the brightness. Nothing is left but the brightness). Anhad Shabad carries immense magnificence, and it is impossible to describe this supremey powerful magnificence. That is, it is impossible to distinguish the musical instruments playing these tunes. This divine music harbours within itself an amazing peace. Only those human beings who hear this divine music realize this truth. SatGuru Sahiban have divulged this divine music by their own experiences in many Salok’s of GurBani: Anhad sabad achraj bismaad. (Sri Guru Granth Sahib Ji 1143) Aanand anhad vajeh vaajay har aap gal maylaava-ay. (Sri Guru Granth Sahib Ji 923) Naanak anhad Dhunee dar vajday mili-aa har so-ee. ||28|| (Sri Guru Granth Sahib Ji 1248) Tah anhad sabad vajeh Dhun banee sehjay sahj samaa-ee hay. ||6|| (Sri Guru Granth Sahib Ji 1069) The constant playing of Anhad Shabad at Dassam Duaar is an immensly amazing and mystifying phenomenon. Who plays this divine music and how do we hear it? What is the origin of this divine music? Which supreme power inherent in this divine music carries a human being into the state of Sunn? When these questions arise in the mind of a human being, he or she is bewildered. A human being who begins to realize Anhad Shabad obtains Darshan of Sat PaarBraham Parmeshar. Such a human being becomes one with Sat PaarBraham Parmeshar. The bliss that a human being attains in this state is nothing but Sat Chit Anand. This bliss is indescribable in words. The entire nature constantly sings praise of the magnificence of Sat PaarBraham Parmeshar. All nature constantly abides in Naam Simran of Sat PaarBraham Parmeshar. The whole universe is resonant with the sacred tunes of the songs of this supremely powerful magnificence, and of Naam Simran of Sat PaarBraham Parmeshar. Apart from this, the entire universe is resounding with the divine words of those beings who – immersed in Bandagi of Sat PaarBraham Parmeshar – are singing His magnificence and performing Naam Simran. Besides these, the entire universe is constantly reverberating with the tunes of the sacred words of all the Sants, Bhagats, Braham Gyanis, SatGurus, Avataars, Gurmukhs, Khalsas, Pirs and Paigambars present in Dargah who are immersed in the magnificence and in Naam Simran of Sat PaarBraham Parmeshar. The whole universe is constantly resonating with all these tunes of the divine magnificence and of Naam Simran of Sat PaarBraham Parmeshar. This divine music of Anhad Shabad is assimilated in the Nirgun Saroop of Akaal Purakh, and it is from within Nirgun Saroop alone that it emanates. This is why this divine music Anhad Shabad is the best form of Amrit, and this is the reason that this divine music makes us experience supreme peace. This divine music alone is the supremely mighty treasure of Anhad Naad. A human being whose Dassam Duaar is ajar comes in direct contact with all nature, with Dargah and with the Nirgun Saroop of Sat PaarBraham Parmeshar. Therefore such great beings whose Dassam Duaar is ajar acquire the Gur Parsaad of Anhad Shabad. Such a supremely powerful divine bliss is acquired only when one finds a “Sat” Guru. SatGuru Sahib Ji has revealed the Katha of this supremely powerful and divine Sat Chit Anand in this Pauri. By finding a “Sat” Guru is meant that when a human being – by virtue of his or her good fortune – comes face-to-face with a Puran Sant SatGuru, and dedicates one’s body, mind and wordldly possessions at SatGuru’s Sat Charans with complete faith, devotion and trust, then the “Sat” Tat (the essence of Sat) of the human being and “Sat” Tat of SatGuru are harmoniously joined together, and by the grace of this harmonious bonding the human being receives Gur Parsaad. With this bonding of the two “Sat” Tat’s, the relationship of SatGuru and Chela (disciple; Suhaagan) is established. That is, with the harmonious bonding of the Sat Tat’s, the Chela (Suhaagan) is born. Thus only by the harmonious bonding between the two Sat Tat’s the human being receives Gur Parsaad. That is, only through the harmonious bond between the two Tat Sat’s a human being attains Suhaag. That is, only by the harmonious bond of the two Sat Tat’s a human being acquires Gur Parsaad of Puran Bandagi. With the acquisition of Gur Parsaad, the human being attains Simran Samadhi and Sunn Samadhi and – vanquishing Maya and accomplishing one’s Bandagi by attaining Puran Sachyari Rehat in one’s Hirda – forever assimilates oneself in Sat PaarBraham Parmeshar. This supremely powerful and divine harmonious bond of SatGuru and Chela alone construes finding of “Sat” Guru. This divine and supremely powerful harmonious bond between SatGuru and Chela alone describes “Darshan Parsan” (“seeing and worshipping”) of SatGuru; the bond through which Chela is transformed into a Suhaagan and attains SatNaam, SatNaam Simran, SatNaam Di Kamai, Puran Bandagi and Seva of Maha Parupkaar. That is to say, gaining this supremely powerful “Darshan Parsan” of SatGuru delivers a human being from the agony of births-and-deaths and the human being becomes Jeevan Mukt. It is this pure and sacred and supremely powerful harmonious bond between SatGuru and Chela that the blessed SatGuru incarnate Amardas Ji describes in this Pauri. A Jeevan Mukt human being attains Sehaj Awastha. By Sehaj Aawastha is meant attainment of Atal Awastha. Sehaj Samadhi is an uninterrupted form of Samadhi. Sehaj Samadhi is the best form of Samadhi. In Sehaj Samadhi the mind of the human being attains complete calmness. That is, the mind is transformed into Jyot. Puran Jyot Parkash manifests itself in one’s Hirda. The complete calmness of mind signifies that the human being has achieved victory over mind. The human being is freed of the slavery of Maya. The human being’s Trishna is quenched, and he or she vanquishes the lust, anger, greed, attachments and pride. Maya turns into his or her servant. Jeevan Mukti is freedom from Maya. Once Trigun Maya is vanquished, the human being arrives at Chautha Pad, obtains Darshan of Akaal Purakh and is endowed with Puran Awastha, Puran Braham Gyan and Atam Ras Amrit. The human being forever becomes one with Akaal Purakh. While in Sehaj Samadhi, all the deeds of the human being are freed of the subservience of mind (slavery of Maya) and are in compliance with Puran Hukam of Dargah. A Jeevan Mukt human being attains the supremely powerful state of Sada Suhaagan. Only such great beings who attain Sehaj Samadhi are bestowed the title of a Puran Sant, SatGuru, Puran Braham Gyani, Puran Khalsa and Gurmukh etc. SatGuru is Apras Aparas (one that is untouched by Maya, and one that can lead us away from Maya). A human being who finds SatGuru is transformed by SatGuru into SatGuru-alike. Once a human being reaches this supremely powerful state, his or her entire time is spent in absolute and supreme Sat Chit Anand – continually absorbed in Puran Sat of the Puran Hukam of Sat PaarBraham. One feels as if the time is passing very rapidly. One is hardly aware of the passage of time while in the state of absolute and supreme spiritual bliss. The mind of such great beings is always in delight. The face of such great beings is always beaming with happiness. The face of such great beings becomes radiant in Dargah. Immense benevolence is showered upon the Sangat of such great beings, and many Jigyasoo’s too attain happiness when they dedicate their body, mind and worldly wealth at the Sat Charans of such great beings and receive Gur Parsaad. Dargah manifests itself in the Sangat of such great beings where Puran Sat is disseminated. Immense delight manifests itself in such a Sangat where Suhaagans engage themselves in SatNaam Simran of Sat PaarBraham Parmeshar and sing praises of His magnificence. When new Suhaagans are born in such a supremely powerful Sangat, their Suhaagan friends feel immense felicitations in their Hirda. There is immense bliss and delight in the entire Sangat, when Suhaagans engage themselves in SatNaam Simran while in Samadhi in Sangat of Puran Sat. Suhaagans are born and manifest themselves in a Sat Sangat which is graced with the presence of a Puran Sant who serves Puran Sat and who bestows Puran Sat upon the Sangat. That is, the immense magnificence of Sat PaarBraham Parmeshar manifests itself in the form of Suhaagans in such a supremely powerful Sangat where Sat is disseminated in the presence of a Puran Sant. In Sat Sangat of such a Puran Sangat – and by grace of Gur Parsaad – the harmonious bonding of the “Sat” Tat’s of man-and-woman (Sat PaarBraham Parmeshar the man and living beings the woman) gives birth to Suhaagans, and the entire Dargah hails and felicitates them. Dargah manifests itself upon earth where Sangat of such a Puran Sant is held. Mansarovar manifests itself upon earth where Sangat of such a Puran Sant takes place. All the Sants, Bhagats, Pirs, Paigambars, SatGurus, Avataars, Gurmukh’s and Khalsa present in Dargah alight upon earth in their Suksham Roop’s and join Suhaagans in SatNaam Simran upon earth, wherever Sangat of such a Puran Sant transpires. Not just this, but even the gods and goddesses arrive and abide wherever such a supremely powerful Sangat takes place. (By the grace of Gur Parsaad and Gur Kirpa, all that Dass wrires has occured, and is occuring, in Dass’s own personal experiences. All that is revealed in GurBani by SatGuru Sahiban is Puran Sat, and has transpired and continues to transpire in Dass’s life. It is by the grace of Gur Kirpa and Gur Parsaad, and under His Puran Hukam, that this Katha is manifesting itself). As a human being obtains Gur Parsaad by “Sat” Guru, a new Suhaagan is born. The Surat of Suhaagan is united with Shabad (GurBani). The Surat of Suhaagan is lit up with SatNaam. The Suhaagan enters the state of Ajapa Jaap (state where Simran carries on without effort on the part of the being). As soon as Suhaagan hears GurBani or Kirtan, Surat of Suhaagan is dran into Shabad, and Suhaagan goes into the state of Samadhi. While in the state of Samadhi, and abiding in SatNaam Simran for a prolonged duration of time, the mind of Suhaagan is thoroughly cleansed. The mind is transformed into Jyot. The Suhaagan attains Sunn Samadhi. The mind and Hirda attain the state of Sunn. The Hirda is lit up with Puran Parkash. All the Bajjar Kapaats are opened up, the seven Sat Sarovars are illuminated, Dassam Duaar becomes ajar, and SatNaam manifests itself in every cell of the body. Anhad Shabad is realized. The human being attains perfect happiness. The human being attains the state of Sat Chit Anand, Sehaj Awastha, Puran Awastha and Atal Awastha. Such is the charming and supremely powerful magnificence that manifests itself when one finds “Sat” Guru. SatGuru the true Patshah Ji describes the state of such immense spiritual bliss in the first Pauri of “Anand Sahib”, and reaffirms the Katha of attaining this very same bliss in the subsequent Pauris.
  4. nwm AiBAws kmweI dw tIcw tIcw: nwm nUM mn Aqy qn iv`c vswauxw a) suriq, jIB, A`KW, gly qy pyt iv`c vswieAw jw skdw hY[ iehnW QwvW qy nwm nUM vswaux dw Xqn krnw hY qy krdy rihxw hY[ A) nwm gw ky, bol bol ky, sux sux ky qy ilK ilK ky vswauxw hY[ lMby AiBAws nwl kwmXwbI imldI hY[ kwhlwpx qy hT TIk nhI hY[ ieh sihj dw mwrg hY[ e) nwm AiBAws kmweI dI jugqI smJx dI loV hY[ suxn dI jugqI pihlw pVHwA: mn q`k phuMc ky nwm mn iv`c vswauxw kdm-1 : bulW v`l iDAwn r`K ky rsnw nwl bolxw qy Avwj iv`c iDAwn r`Kxw qy suxnw[ kdm-2 : iDAwn bulW qy dovyN kMnW qy r`KidAW hoieAW rsnw nwl bolxw, Avwj iv`c iDAwn r`Kxw qy suxnw[ kdm-3 : iDAwn gly qy kMnW qy r`K ky rsnw nwl bolxw, Avwj nUM isr iv`c mihsUs krky, Avwj iv`c iDAwn r`K ky suxnw[ kdm-4 : iDAwn isr au`pr r`K ky rsnw nwl bolxw, Avwj nUM isr dy auprly ih`sy iv`c qwlU dy Q`ly mihsUs krnw, iDAwn Avwj iv`c itkwauxw qy mn rwhIN suxnw[AslI nwm AiBAws kmweI, mn jW suriq rwhIN bolx qy suriq rwhIN suxn dI AvsQw qoN AwrMB huMdI hY[ies styj qy hr roj phuMc ky AiBAws kmweI krI jwxI hY[ dUjw pVHwA: mn qy qn iv`c nwm vswauxw kdm-5 : rsnw nwl bolidAW hoieAW, iDAwn gly iv`c r`K ky Avwj iv`c joV ky gly dy AMdr Q`ly nUM r`Kx dw Xqn krnw hY[ smW AwpxI suivDw qy rs Anuswr[ kdm-6 : ihrdw nwBI dy Q`ly pyt iv`c hY[ iDAwn Q`ly nUM pyt qy r`K ky rsnw rwhIN bolxw, Avwj nUM PyPiVAW dI nwlI iv`c jW Q`ly mihsUs krky iDAwn Avwj iv`c joVidAW hoieAW ihrdy nUM suxwauxw[rsnw nwl boldy smyN pyt dI hrkq hoxI cwhIdI hY[ smW AwpxI suivDw qy rs Anuswr[ kdm-7 : iDAwn pyt qy jW pyt v`l r`K ky pyt dI hrkq kridAW rsnw nwl bolxw, Avwj gly qy isr iv``c mihsUs kridAW iDAwn Avwj iv`c itkwauxw qy suxnw[smW AwpxI suivDw qy rs kdm-8 : iDAwn pyt qy r`K ky pyt dI hrkq kridAW rsnw nwl bolxw, Avwj nUM isr dy au`pr (qwlU dy Q`ly) mihsUs kridAW, iDAwn Avwj iv`c itkwauxw qy suxnw[smW AwpxI suivDw qy rs Anuswr[ kdm-9 : ibnW bolx qoN Dun nUM mn iv`c mihsUs kridAW Dun c iDAwn r`K ky bYTy rihxw[ ipAwr nwl suxn dI jugqI qIjw pVHwA: auprokq nOvyN kdmW iv`c ipAwr nwl bolx qy suxn dw Xqn kridAW AiBAws kmweI krnI hY[ kdm-10 : bulW v`l iDAwn r`K ky rsnw nwl bolxw qy Avwj iv`c iDAwn r`Kxw qy ipAwr nwl suxnw[ kdm-11 : iDAwn bulW qy dovyN kMnW qy r`KidAW hoieAW rsnw nwl bolxw, Avwj iv`c iDAwn r`Kxw qy ipAwr nwl suxnw[ kdm-12 : iDAwn gly qy kMnW qy r`K ky rsnw nwl bolxw, Avwj nUM isr iv`c mihsUs krky, Avwj iv`c iDAwn r`K ky ipAwr nwl suxnw[ kdm-13 : iDAwn isr au`pr r`K ky rsnw nwl bolxw, Avwj nUM isr dy auprly ih`sy iv`c qwlU dy Q`ly mihsUs krnw, iDAwn Avwj iv`c itkwauxw qy mn rwhIN ipAwr nwl suxnw[AslI nwm AiBAws kmweI, mn jW suriq rwhIN bolx qy suriq rwhIN suxn dI AvsQw qoN AwrMB huMdI hY[ies styj qy hr roj phuMc ky AiBAws kmweI krI jwxI hY[ kdm-14 : rsnw nwl ipAwr nwl bolidAW hoieAW, iDAwn gly iv`c r`K ky Avwj iv`c joV ky gly dy AMdr Q`ly nUM r`Kx dw Xqn krnw hY[ smW AwpxI suivDw qy rs Anuswr[ kdm-15 : ihrdw nwBI dy Q`ly pyt iv`c hY[ iDAwn Q`ly nUM pyt qy r`K ky rsnw rwhIN bolxw, Avwj nUM PyPiVAW dI nwlI iv`c jW Q`ly mihsUs krky iDAwn Avwj iv`c joVidAW hoieAW ihrdy nUM suxwauxw[rsnw nwl boldy smyN pyt dI hrkq hoxI cwhIdI hY[ smW AwpxI suivDw qy rs Anuswr[ kdm-16 : iDAwn pyt qy jW pyt v`l r`K ky pyt dI hrkq kridAW rsnw nwl bolxw, Avwj gly qy isr iv``c mihsUs kridAW iDAwn Avwj iv`c itkwauxw qy ipAwr nwl suxnw[smW AwpxI suivDw qy rs Anuswr[ kdm-17 : iDAwn pyt qy r`K ky pyt dI hrkq kridAW rsnw nwl bolxw, Avwj nUM isr dy au`pr (qwlU dy Q`ly) mihsUs kridAW, iDAwn Avwj iv`c itkwauxw qy ipAwr nwl suxnw[smW AwpxI kdm-18 : ibnW bolx qoN Dun nUM mn iv`c mihsUs kridAW Dun c ipAwr nwl iDAwn r`K ky bYTy rihxw[ cOQw pVHwA: BweI gurdws jI dy Amolk kQn Anuswr surq, Avwj qy Sbd (mUrq) dy sumyl nwl Agm pRmysr q`k phuMc ho skdI hY[ ies vwsqy, cOQy pVHwA iv`c Dun (Avwj), Sbd (vwihgurU Sbd dI mUrq) qy surq dw mn qy qn iv`c sumyl krn dw Xqn krnw hY[ iqMnW dw sumyl bhuq hI sihj nwl hoxw hY[ auprokq id`qy nOvyN kdmW iv`c iqMnW dw sumyl kridAW nwm AiBAws kmweI krnI hY[ Sbd surq dy sumyl vwsqy kuJ ivSyS Xqn krny hn[ Sbd ny A`KW rwhIN surq iv`c jwxw Aqy vsxw hY[ ivSyS Xqn: kdm-19 : vwihgurU Sbd nUM ivrlw ivrlw kr ky ipAwr nwl 15-20 vwr ilKxw[ kdm-20 : ilKy hoey SbdW nUM ipAwr nwl vyK ky ipAwr nwl bolxw[ kdm-21 : A`KW mIt ky vwihgurU Sbd dI mUrq A`KW iv`c bxwauxI Aqy ieh AiBAws krnw[ kdm-22 : iPr vwihgurU Sbd nUM ipAwr nwl ilKxw, pVHnw qy A`KW iv`c Sbd dI mUrq bxwauxI[ kdm-23 : pihlW vwihgurU Sbd dI mUrq A`KW iv`c bxwauxI Aqy iPr bolxw[ies qrHw ieh AiBAws krnw[ kdm-24 : vwihgurU Sbd dI mUrq surq iv`c bxwauxI qy bolxw Aqy ieh AiBAws krnw[ kdm-25 : vwihgurU Sbd dy sit`kr sOx vwly kmry iv`c, rsoeI, dPqr qy kwr dI ipClI sIt qy suivDw Anuswr lw lYxy cwhIdy hn[ sit`kr au`pr ilKI vwihgurU Sbd dI mUrq nUM ipAwr nwl vyKxw qy A`KW qy mn iv`c vswaux dw Xqn krnw jI[ kdm-26 : bu`lW v`l iDAwn r`K ky mUMh iv`c jW rsnw qy Sbd dI mUrq bxw ky bolxw qy Avwj iv`c iDAwn r`Kxw qy suxnw[ kdm-27 : iDAwn bu`lW qy dovyN kMnW qy r`KidAW hoieAw mUMh iv`c jW rsnw qy Sbd dI qsvIr bxw ky bolxw, Avwj iv`c iDAwn r`Kxw qy suxnw[ kdm-28 : iDAwn gly qy kMnW qy r`K ky gly iv`c Sbd dI mUrq bxw ky, rsnw nwl bolxw Aqy Avwj nUM isr iv`c mihsUs krky Avwj iv`c iDAwn r`K ky suxnw[ kdm-29 : iDAwn isr au`pr r`K ky Sbd dI mUrq v`l iDAwn Dr ky, rsnw nwl bolxw, Avwj nUM isr dy auprly ih`sy iv`c qwlU dy Q`ly mihsUs krnw, iDAwn Avwj qy Sbd dy sumyl iv`c itkwauxw qy mn rwhIN suxnw[koiSS kIqI jwvy ik isr iv`c Avwj qy Sbd dI qsvIr Awps iv`c imly hox[ kdm-30 : iDAwn gly iv`c Sbd dI mUrq qy r`K ky, rsnw nwl bolidAW hoieAw iDAwn Avwj iv`c joV ky gly dy AMdr Q`ly nUM r`Kx dw Xqn krnw hY[smW AwpxI suivDw qy rs Anuswr[ kdm-31 : ihrdw nwBI dy Q`ly pyt iv`c hY[ iDAwn Q`ly nUM pyt iv`c Sbd dI mUrq qy r`K ky rsnw rwhIN bolxw, Avwj nUM PyPiVAW dI nwlI iv`c jW Q`ly mihsUs krky iDAwn Avwj iv`c joVidAW hoieAw ihrdy nUM suxwauxw[ rsnw nwl boldy smyN pyt dI hrkq hoxI cwhIdI hY[ smW AwpxI suivDw qy rs Anuswr[ kdm-32 : iDAwn pyt qy jW pyt iv`c Sbd dI mUrq qy r`K ky pyt dI hrkq kridAW rsnw nwl bolxw, Avwj gly qy isr iv`c mihsUs kridAW iDAwn Avwj qy Sbd dI mUrq dy sumyl qy itkwauxw qy suxnw[ smW AwpxI suivDw qy rs Anuswr[ kdm-33 : iDAwn pyt qy jW pyt iv`c Sbd dI mUrq qy r`K ky pyt dI hrkq kridAW rsnw nwl bolxw, Avwj nUM isr dy aupr (qwlU dy Q`ly) mihsUs kridAW iDAwn Avwj qy Sbd dI mUrq dy sumyl qy itkwauxw qy suxnw[ smW AwpxI suivDw qy rs Anuswr[ kdm-34 : ibnW bolx qoN nwm qy Dun dy sumyl nUM mn iv`c, A`KW iv`c, mUMh iv`c, gly iv`c qy pyt iv`c mihsUUs kridAW hoieAW iDAwn iv`c bYTy rihxw[ iDAwn Ac`l qy inrMqr hoxw cwhIdw hY[ ieh mn dy ibSrwm jW nwm r`qy dI AvsQw hY[ ieh AvsQw sihj nwl, ibnW hT kIqy pRwpq krn qy r`Kx dw Xqn krdy rihxw cwhIdw hY[ not: (i) cOQy pVHwA iv`c iDAwn Avwj qy Sbd dI mUrq qy hoxw cwhIdw hY[ koiSS krdy rihxw hY ik Avwj qy Sbd dI mUrq iml jwx qy iDAwn iehnW dohW iv`c itk jwvy[ (ii) isr nIvW krky, ibnW bolx qoN, pyt v`l vyKidAW hoieAw, Sbd dI mUrq pyt iv`c jW pyt dy au`qy Aqy mn iv`c bxweI r`KxI[ (iii) auprokq nukiqAW iv`c id`qw hoieAw AiBAws pihlW bol bol ky krn nwl, Sbd dw itkwau mn iv`c mihsUs hox au`qy, surq Sbd dy myl nUM joVI r`Kx dI AiBAws kmweI ibnW bolx qoN, sihj nwl suivDw Anuswr krdy rihxw hY[ (iv) AwpxI suivDw qy rs dy muqwibk hr ie`k kdm qy smW lwieAw jw skdw hY[ (v) siqgurU jI dI ikRpw nwl hI surq, Sbd qy Dun dw sumyl ho ky Agm qy Agocr vwihgurU jI dy drSn hoxy hn[ iqMnW dw pUrw sumyl kyvl qy kyvl gurpRswid nwl hI hoxw hY[ (vi) ibnW bolx qoN, ipAwr jW Bwau dw Sbd au`TidAW, bYTidAW, quridAW, lytidAW mn iv`c hr smyN r`Kx dw Xqn krnw hY jI[
  5. Version 1.0.0


    Deep spiritual book on Naam Simran and how to meet God by Bhai Sewa Singh Ji Tarmala
  6. Good video. Covers topics like consciousness. Ik Ong Kar. Sushmana breathing, Anhad Sounds and Naam.
  7. Please listen to Gyani Kulwant Singh jee, talking about the relationship between humility and Naam. Please start listening after 26:00 min: http://www.gianikulwantsingh.com/audio/BaarahMaahaaTukhaari_ChantMahla-1/6%20-%20Thukaree%20Raag%20Baraa%20Maha%20Katha%20-%20Giani%20Kulwant%20Singh%20Ji%20%28Ludhiana%20Vaalay%29.mp3 Bhul chuk maaf
  8. Please listen to Sant Baba Makhan Singh jee (Head of Amrtisari Taksaal), narrating an anecdote from the life of Vidya Martand Srimaan 108 Sant Gyani Amir Singh jee Khalsa Sato kee Galli wale. Please start listening after 09:40 min: http://www.gurmatveechar.com/audios/Katha/02_Present_Day_Katha/Baba_Makhan_Singh_%28Sato_Kee_Gali_wale%29/Sukhmani_Sahib_Viakhya/Baba.Makhan.Singh--Sukhmani.Sahib.Katha.Part.18.mp3 Bhul chuk maaf
  9. In Memory of Shahibzadey Shaheedi, Naam Simran Smagam is happening at Darbar Sri Guru Granth Sahib Ji, Walsall, West-Midlands. Sangat Ji, We are fast approaching the 'festive season' again this year, but what does this time of the year really mean for Sikhs? This is the time of the year that one of the biggest sacrifices in history was given by our father Dhan Guru Gobind Singh Ji Maharaj. In the month of Poh Maharaj sacrificed his four sons, his mother and countless Sikhs in the name of dharam. This was the fulfilment of a promise Guru Gobind Singh Ji made in 1699 when he, as Guru, knelt down in front of the Panj Pyaare and begged them for the gift of Amrit. The Panj asked Guru Sahib what he will give to receive this Amrit and Maharaj said they will sacrifice their entire family to get this divine gift. In memory of this Baljit Singh will be doing a daily katha over 13 Days telling the full story. This is part of the Naam Simran Smagam being held at the Gurdwara. Full details are below please be sure to attend! 19th December to 31st December. Daily smagam program: morning Simran 5am-6am & evening simran 7am-8pm 13 Larivaar Shaheedi Katha 8pm-8.30pm Darbar Sri Guru Granth Sahib Ji, Rollingmill Street, Walsall, WS2 9EQ Maharaj has given and today continues to give so much for us, this time of year is a perfect time for us all to reflect on what we have really sacrificed to Maharaj. Please make effort to attend and share with others, it is so important that we all know about this chapter in our history!
  10. Hello everyone, I know that the main purpose of Nam simran is merger with God. However, if one does Nam simran to come out of some problem or for some other selfish reason etc, is that appreciated?
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    Excellent book on naam simran by Bhai Sewa Singh Tharmala
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    Book on Naam Abhiyaas - Giani Sant Singh Ji Maskeen
  13. This morning I saw a painting by a Bibi Gurmit Kaur ji which hit me hard and acted as a strong reminder that I need to get on board. They say a picture is sometimes worth a thousand words. Read the pangtis from Guru Maharaj below and remember this painting. Make the Lord's Name your boat, and install the Word of the Shabad as the boatman. raam naam kar bohithaa jee-o sabad khayvat vich paa-ay. With the Shabad installed as the boatman, the Lord Himself shall take you across. In this way, the difficult ocean is crossed. sabad khayvat vich paa-ay har aap laghaa-ay in biDh dutar taree-ai. You have not meditated fearlessly on the Lord, O crazy mind; you have not embarked upon the Lord's Boat. Pause nirbhai ho-ay na har bhajay man ba-uraa ray gahi-o na raam jahaaj. rahaa-o. Why are you sleeping, and forgetting the Name, O careless and foolish mortal? ki-aa soveh naam visaar gaafal gahili-aa. So many have been washed away and carried off by this river of life. kiteeN it daree-aa-ay vaNnjniH vehdi-aa. O mortal, get aboard the boat of the Lord's Lotus Feet, and cross over. bohithrhaa har charan man charh langhee-ai. Twenty-four hours a day, sing the Glorious Praises of the Lord, in the Saadh Sangat, the Company of the Holy. Pause aath pahar gun gaa-ay saaDhoo sangee-ai. rahaa-o. In this Dark Age of Kali Yuga, the Lord's Name is the boat, which carries the Gurmukh across. kalijug raam naam bohithaa gurmukh paar laghaa-ee. Chant the Naam, the Name of the Lord, O my mind, and take to His Sanctuary. jap man naam har sarnee. The Lord's Name is the boat to cross over the world-ocean. Practice such a way of life. Pause sansaar saagar taar taaran ram naam kar karnee. rahaa-o. Embarking upon the boat of the Lord, the very fortunate ones cross over; the Guru, the Boatman, carries them across through the Word of the Shabad. har bohith charh vadbhaagee langhai gur khayvat sabad taraa-ay. O Nanak, the Name of the Lord is the boat, and the Name is the raft, O Siblings of Destiny; setting out on it, the Lord's humble servant crosses over the world-ocean. naanak naa-o bayrhaa naa-o tulharhaa bhaa-ee jit lag paar jan paa-ay. So many, so many sinners have been forgiven, O beloved one, by contemplating the True Word of the Shabad. ka-un ka-un apraaDhee bakhsi-an pi-aaray saachai sabad veechaar. They got on board the boat of the True Guru, who carried them across the terrifying world-ocean, O Siblings of Destiny. bha-ojal paar utaari-an bhaa-ee satgur bayrhai chaarh. Meditation on the Lord, Har, Har, is the boat, the raft; meditating on the Lord, the swimmer swims across. har har jap bayrhee har tulhaa har japi-o tarai taraakee. I worship and adore the Lord's Feet, the boat to carry me across. Meeting the True Guru, I am carried over. bohithrhaa har charan araaDhay mil satgur paar laghaa-ay raam. You Name, God, is the boat to carry us across. taran taaran parabh tayro naa-o. The True Guru is the boat; the Word of the Shabad will carry them across. satguroo hai bohithaa sabad langhaavanhaar. There is neither wind nor fire, neither water nor form there. tithai pavan na paavko naa jal naa aakaar. The True Name of the True Lord is there; it carries them across the terrifying world ocean. tithai sachaa sach naa-ay bhavjal taaranhaar. The Gurmukhs reach the shore beyond, lovingly focusing on the True Lord. gurmukh langhay say paar pa-ay sachay si-o liv laa-ay. The Guru is the boat, the ship, the raft; meditating on the Lord in your mind, you shall be carried across to the other side. gur bohith gur bayrhee tulhaa man har jap paar langhaa-i-aa. Meditating on Your lotus feet, I have come aboard Your boat. charan kamal jap bohith charee-ai. I get on board the boat and set out, but the ocean is churning with waves (thoughts). charh bohithai chaalsa-o saagar lahree day-ay. The boat of Truth encounters no obstruction, if the Guru gives encouragement. thaak na sachai bohithai jay gur Dheerak day-ay. He takes us across to the door on the other side, as the Guru keeps watch. tit dar jaa-ay utaaree-aa gur disai saavDhaan. O Nanak, if I am blessed with His Grace, I shall go to His Court with honor. naanak nadree paa-ee-ai dargeh chalai maan. Chant the Name of the Lord. Build your boat, and pray, "O Merciful Lord, please be merciful to me." raam naam jap bayrhaa baaNDhahu da-i-aa karahu da-i-aalaa. If you are a learned and wise religious scholar, then make a boat of the letters of the Lord's Name. jay tooN parhi-aa pandit beenaa du-ay akhar du-ay naavaa. Prays Nanak, the One Lord shall carry you across, if you merge in the True Lord. paranvat naanak ayk langhaa-ay jay kar sach samaavaaN. Let the Fear of God and neutral detachment be the boat; the Guru is the Boatman, who carries us across in the Word of the Shabad. bha-o bairaag bha-i-aa hai bohith gur khayvat sabad taraavaigo. Meeting with the Lord, the Name of the Lord, merge in the Lord, the Name of the Lord. raam naam har bhaytee-ai har raamai naam samaavaigo. The All-powerful Guru is the Boat to carry us across in this Dark Age of Kali Yuga. Hearing the Word of His Shabad, we are transported into Samaadhi. taaran taran samrath kalijug sunat samaaDh sabad jis kayray. True are the Words of the Guru's teachings. Enshrine them in your soul. gur kay bachan sat jee-a Dhaarahu. Emancipate your body, and redeem this human incarnation. maanas janam dayh nistaarahu. The Guru is the Boat, and the Guru is the Boatman. Without the Guru, no one can cross over. gur jahaaj khayvat guroo gur bin tari-aa na ko-ay. By Guru's Grace, God is obtained. Without the Guru, no one is liberated. gur parsaad parabh paa-ee-ai gur bin mukat na ho-ay. The Lord's Name is the Boat, the Bridge to cross over the terrifying world-ocean. bhavjal saa-ir sayt naam haree kaa bohithaa. Nanak, the very fortunate ones embark on the Boat of the True Guru; they are carried across the terrifying world-ocean. naanak satgur bohithai vadbhaagee charhai tay bha-ojal paar langhaa-ay. O This world, this universe, is a terrifying ocean. On the Boat of the Naam, the Name of the Lord, the Guru carries us across. ayhu bha-ojal jagat sansaar hai gur bohith naam taraa-ay.
  14. Kẖat nem kar koṯẖ▫ṛī bāʼnḏẖī basaṯ anūp bīcẖ pā▫ī. He fashioned the body chamber with six rings, and placed within it the incomparable thing. Kunjī kulaf parān kar rākẖe karṯe bār na lā▫ī. He made the breath of life the watchman, with lock and key to protect it; the Creator did this in no time at all. Ab man jāgaṯ rahu re bẖā▫ī. Keep your mind awake and aware now, O Sibling of Destiny. Gāfal ho▫e kai janam gavā▫i▫o cẖor musai gẖar jā▫ī. You were careless, and you have wasted your life; your home is being plundered by thieves. ||1||Pause|| Pancẖ pahrū▫ā ḏar mėh rahṯe ṯin kā nahī paṯī▫ārā. The five senses stand as guards at the gate, but now can they be trusted? Cẖeṯ sucẖeṯ cẖiṯ ho▫e rahu ṯa▫o lai pargās ujārā. When you are conscious in your consciousness, you shall be enlightened and illuminated. Na▫o gẖar ḏekẖ jo kāman bẖūlī basaṯ anūp na pā▫ī. Seeing the nine openings of the body, the soul-bride is led astray; she does not obtain that incomparable thing. Kahaṯ Kabīr navai gẖar mūse ḏasvaiʼn ṯaṯ samā▫ī. Says Kabeer, the nine openings of the body are being plundered; rise up to the Tenth Gate, and discover the true essence. SGGS 339 Har har akẖar ḏu▫e ih mālā. These two words, Har, Har, make up my maalaa. SGGS 388 Gur mil jīṯā har har kīṯā ṯūtī bẖīṯā bẖaram gaṛā. Meeting the Guru, I am victorious; praising the Lord, Har, Har, the walls of the fortress of doubt have been destroyed. SGGS 453 Kabeer, it does make a difference, how you chant the Lord's Name, 'Raam'. This is something to consider Everyone uses the same word for the son of Dasrath and the Wondrous Lord. ANG 1374 Says Kabeer, chant the two letters of the Lord's Name - Raa Maa. If He is your Lord and Master, He will protect you ANG 329 In the same way, Gurmantra/GurShabad is to be chanted Wahe. Guru. If you look at Sufi Zikr they chant Allah. Hu. Kar kirpā jis āpnai nām lā▫e. Those whom the Lord mercifully attaches to His Naam - Nānak cẖa▫uthe paḏ mėh so jan gaṯ pā▫e. O Nanak, in the fourth state, those humble servants attain salvation. Please forgive me for any mistakes. WJKK WJKF
  15. Here is beautiful video i came across yesterday- ~ Twins are born and not realize they were born ~- still in naam lev (unbroken current) with akaal purkh ji. http://www.youtube.com/watch?v=ToiU9-5wk80 sireeraag mehalaa 4 || pehilai peharai rain kai vanajaariaa mithraa har paaeiaa oudhar ma(n)jhaar || har dhhiaavai har oucharai vanajaariaa mithraa har har naam samaar || har har naam japae aaraadhhae vich aganee har jap jeeviaa || baahar janam bhaeiaa mukh laagaa sarasae pithaa maath thheeviaa || jis kee vasath this chaethahu praanee kar hiradhai guramukh beechaar || kahu naanak praanee pehilai peharai har japeeai kirapaa dhhaar ||1|| dhoojai peharai rain kai vanajaariaa mithraa man laagaa dhoojai bhaae || maeraa maeraa kar paaleeai vanajaariaa mithraa lae maath pithaa gal laae || laavai maath pithaa sadhaa gal saethee man jaanai khatt khavaaeae || jo dhaevai thisai n jaanai moorraa dhithae no lapattaaeae || koee guramukh hovai s karai veechaar har dhhiaavai man liv laae || kahu naanak dhoojai peharai praanee this kaal n kabehoo(n) khaae ||2|| theejai peharai rain kai vanajaariaa mithraa man lagaa aal ja(n)jaal || dhhan chithavai dhhan sa(n)chavai vanajaariaa mithraa har naamaa har n samaal || har naamaa har har kadhae n samaalai j hovai a(n)th sakhaaee || eihu dhhan sa(n)pai maaeiaa jhoot(h)ee a(n)th shhodd chaliaa pashhuthaaee || jis no kirapaa karae gur maelae so har har naam samaal || kahu naanak theejai peharai praanee sae jaae milae har naal ||3|| chouthhai peharai rain kai vanajaariaa mithraa har chalan vaelaa aadhee || kar saevahu pooraa sathiguroo vanajaariaa mithraa sabh chalee rain vihaadhee || har saevahu khin khin dtil mool n karihu jith asathhir jug jug hovahu || har saethee sadh maanahu raleeaa janam maran dhukh khovahu || gur sathigur suaamee bhaedh n jaanahu jith mil har bhagath sukhaa(n)dhee || kahu naanak praanee chouthhai peharai safalio rain bhagathaa dhee ||4||1||3|| Siree Raag, Fourth Mehla: In the first watch of the night, O my merchant friend, the Lord places you in the womb. You meditate on the Lord, and chant the Lord's Name, O my merchant friend. You contemplate the Name of the Lord, Har, Har. Chanting the Name of the Lord, Har, Har, and meditating on it within the fire of the womb, your life is sustained by dwelling on the Naam. You are born and you come out, and your mother and father are delighted to see your face. Remember the One, O mortal, to whom the child belongs. As Gurmukh, reflect upon Him within your heart. Says Nanak, O mortal, in the first watch of the night, dwell upon the Lord, who shall shower you with His Grace. ||1|| In the second watch of the night, O my merchant friend, the mind is attached to the love of duality. Mother and father hug you close in their embrace, claiming, ""He is mine, he is mine""; so is the child brought up, O my merchant friend. Your mother and father constantly hug you close in their embrace; in their minds, they believe that you will provide for them and support them. The fool does not know the One who gives; instead, he clings to the gift. Rare is the Gurmukh who reflects upon, meditates upon, and within his mind, is lovingly attached to the Lord. Says Nanak, in the second watch of the night, O mortal, death never devours you. ||2|| In the third watch of the night, O my merchant friend, your mind is entangled in worldly and household affairs. You think of wealth, and gather wealth, O my merchant friend, but you do not contemplate the Lord or the Lord's Name. You never dwell upon the Name of the Lord, Har, Har, who will be your only Helper and Support in the end. This wealth, property and Maya are false. In the end, you must leave these, and depart in sorrow. Those whom the Lord, in His Mercy, unites with the Guru, reflect upon the Name of the Lord, Har, Har. Says Nanak, in the third watch of the night, O mortal, they go, and are united with the Lord. ||3|| In the fourth watch of the night, O my merchant friend, the Lord announces the time of departure. Serve the Perfect True Guru, O my merchant friend; your entire life-night is passing away. Serve the Lord each and every instant-do not delay! You shall become eternal throughout the ages. Enjoy ecstasy forever with the Lord, and do away with the pains of birth and death. Know that there is no difference between the Guru, the True Guru, and your Lord and Master. Meeting with Him, take pleasure in the Lord's devotional service. Says Nanak, O mortal, in the fourth watch of the night, the life-night of the devotee is fruitful. ||4||1||3|| May we all go back to our innocent child hood moment in the womb and jaap naam with unbroken current (naam liv). Vahiguroo, very beautiful video and beautiful shabad put things in perspective.
  16. **OFFICIAL ANNOUNCEMENT** BOSS Sikhi Camp 2013 HAS JUST 40 SPACES LEFT! So a call out to all potential Sikhi Campers, if you want to attend this year - now is the time to apply! We know the places will fill up fast so to guarantee your place go to www.sikhicamp.org, fill in the 2 minute application form, sit back and wait for the summer of awesomeness 2013! PS - spaces will be first come, first serve ONLY. Organisers will not be accepting bribes (no matter how good your cake baking skills are people!) —
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