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Found 56 results

  1. 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.
  2. 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[
  3. Version 1.0.0

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    Deep spiritual book on Naam Simran and how to meet God by Bhai Sewa Singh Ji Tarmala
  4. Waheguru Ji Ka Khalsa Waheguru Ji Ki Fateh Daas was thinking for a few days now about if someone on this forum site has had any experience with there soul leaving the body and travelling whilst sitting in samadhi with eyes closed. Daas read in Sant Baba Harnam Singh Ji Rampurkhera Wale jeevani that it can happen as Baba Ji were a puran mahapursh. As Daas has seen topics written on Anhad Shabad,Dasam Daur etc it would be interesting to mention this as real life experience would be great to hear like fellow site veers as @DeNiro @Lucky @Sat1176 @ragnarok Here is a mention of the two saakhis about Baba Ji of how they travelled with their aatma soul and a list of books mentioned where a yogi is mentioned who actually did vist a city whilst sitting in samadhi. Also Bhai Sahib Bhai Veer Singh Ji wrote in Uchay Khandaan De Kautak” (Miracles of higher dimensions), Pyaray da Pyara (Lover’s lover) and Raja Shiv Nabh Singh about these happenings. Paramahansa Yogananda Autobiography of a Yogi https://www.amazon.co.uk/Autobiography-Yogi-Reprint-Philosophical-Library/dp/1565892127/ref=mp_s_a_1_1?keywords=paramhansa+yogananda+autobiography&qid=1564681728&s=gateway&sprefix=Paramhansa+Yogananada&sr=8-1 http://www.sikhnet.com/audio/soul-traveled-save-devotee-033
  5. An excellent explanation worth reading. Clearly explains the goal we are trying to achieve when doing simran. The penny finally dropped for me when I read this article. A Seeker’s Guide to Samadhi Samadhi is a hot topic in yoga circles. Some practitioners believe samadhi and enlightenment are synonymous. Others think samadhi leads to enlightenment, while yet another group is convinced samadhi makes the mind go blank. Some of those seeking samadhi hope it will fall into their hands if they pray hard enough, and others believe the techniques of yoga and meditation will push them toward samadhi or pull samadhi toward them. In the 30 years of my career as a teacher, I have encountered many students and seekers from different walks of life. I have found them to be good people, very sincere. All of them have an essential qualification in common—a burning desire to have a direct experience of samadhi. Trying to attain samadhi without having a clear idea of what it is, without adopting a systematic approach, and without completing the preparatory steps is like trying to build a skyscraper when you have never seen one, do not have a blueprint, and do not know how to lay a foundation. You will waste your time and energy and reach nowhere. Just as mastery in any field—surgery, physics, music—requires prolonged, systematic preparation, so does attaining the highest goal of yoga. This goal is attainable only for those who follow a system. The Bhagavad Gita, one of the most acclaimed texts of yoga, delineates the key prerequisites. It holds that the practice of yoga is painless for those who adopt a balanced diet, balanced exercise, balanced thinking, balanced sleep, and who perform their actions with balanced understanding. These five elements are essential in laying the foundation for a meditation practice. Those who overeat or indulge in fasting suffer from various diseases. Those who exercise too much or too little suffer from exhaustion or sloth. Those who think too much or who fail to use their mind properly become the victims of anxiety or stupor. Those who sleep too much or too little suffer from inertia or hallucinations. Those who act without a balanced understanding of their actions and the consequences of their actions suffer from doubt and fear. When we design our practice against the backdrop of these five elements, our vitality, endurance, comprehension, freshness, and spontaneity expand. As these qualities expand, so does our capacity to concentrate. It is on this solid foundation that you place the formal threefold practice of yoga sadhana: dharana (concentration), dhyana (meditation), and samadhi (spiritual absorption). These three are like the three stages of a pilgrimage. Let’s say you decide to enhance your understanding of spirituality by making a pilgrimage to Mount Kailash. For several weeks before you set out, your entire focus is on preparing for your journey—gathering the necessary clothes and equipment, packing, and then taking the long flight to Nepal. Once in Nepal, you shift into survival mode for the six-day jeep ride along bumpy dirt roads to Mount Kailash. You can hardly breathe because of the high altitude and the thick dust; the sun is blinding and the shocks on the jeep are so bad you feel like your spinal cord is being shattered. You feel hot all day, cold all night, and weak and tired most of the time. Then comes the slow, arduous climb up around Mount Kailash and back down again. During this three-day hike, you can take only one step, one breath at a time. At first it takes all your effort, then you find your inner rhythm, and once you do, it’s as if the mountain itself lifts you up and carries you. Upon reaching the summit, you find yourself filled with great delight and a sense of fulfillment. When you return home, it takes almost a month to recuperate. But you remember the exquisite joy you felt when you reached the peak. That sublime feeling stays with you like a sweet whisper calling you to return to your inner Self. That’s what this progressive threefold practice entails: first comes concentrated effort, known as dharana; second, the effortless flow of being there with full awareness of yourself and your entire surroundings, known as dhyana; and third, becoming one with that state of experience brought about by this effortless flow. This is known as samadhi. The Yoga Sutra, the central text of yoga philosophy and practice, calls these three steps samyama. By stringing dharana, dhyana, and samadhi together, the technical term samyama tells us that there is a natural process of starting our practice and reaching the goal of the practice. Most aspirants must follow this process. There is a rare exception—one that flows from complete surrender to God, which is not easy to come by. The grace of God has its own selection process. When it comes, it comes. And when it does not come, it does not come. Therefore let us focus on the three elements that depend on our human effort: dharana, dhyana, and samadhi. Step by Step The first step, dharana, is loosely translated as “concentration.” The Yoga Sutra gives a specific definition of this word: “to confine the mind or fix it in a well-defined space.” Space is infinite. Because it does not have shape, color, or form, identifying space is very difficult. Therefore, to confine the mind to a space, you have to first separate it from the rest of infinite space by putting a border around it. In discussing concentration, Vyasa, the foremost commentator on the Yoga Sutra, advises bringing the mind to a space that is well defined, such as the area around your navel center, the heart center, the center between the eyebrows, or to a particular external point, such as a flame or a particular image. Once you have decided to bring your mind to the center of your forehead or your heart center, for example, you must then select an object to occupy that space. The object you select—the cross, the Star of David, an image of Ganesha, a yantra, or a mantra—facilitates the mind’s ability to stabilize itself in the confines of that space. Yet when you focus your mind on that object, you’ll soon notice that it is also contacting many other objects in addition to the one you have chosen. In other words, the mind is distracted. Distraction is the mind’s tendency to contact various objects at a fast speed and forget both the main object it was supposed to be aware of and the space in which it was supposed to be confined. Rather than giving in to the habit of distraction, bring your mind back to the chosen object and allow your mind to focus on that. By repeatedly practicing this process of bringing the mind back, you will develop a habit of maintaining that object in your mind field for a longer period. If the object of concentration stays in your mind for a longer period of time than the objects that distract you, you have achieved a state of concentration. Concentration and distraction flow side by side. The only difference is that one stream—the stream of concentration—is stronger, heavier, fuller than the other. That defines concentration. It’s not that your mind is no longer becoming distracted, but that the object of concentration stays in your mind longer than the distracting objects do. As concentration matures, it turns into meditation, or dhyana. This is the second step. Meditation begins when the process of focusing your mind on the object occupying that space is not interrupted by any other thoughts, or the mind stays on that object for a long period of time without much interruption. So dhyana is a continuation of dharana; your meditation is a more mature state of your concentration. Students often wonder at what point the process of concentration turns into meditation. Many saints and yogis say that if your mind remains concentrated on one object for at least 12 breaths, you have achieved a state of meditation. If within that 12-breath period, your mind shifts from one object to another object, you are still at the stage of concentration. Think of oil pouring from one container to another container. Oil is thick and viscous so it pours out in an unbroken stream. The unbroken flow of your stream of awareness is meditation. And when this process of unbroken awareness lengthens further, it matures into the third step, samadhi. Samadhi dawns when your mind becomes completely absorbed in the object occupying the space to which you have confined it. In samadhi, the process of concentration, the object of concentration, and the mind that is trying to concentrate or meditate all have become one. The mind is no longer focusing on the object in an objective manner. All that remains in awareness is the content, the essence, of that object. In other words, in samadhi you are aware only of the essence and not of the details. For example, if you have been meditating on the cross, you are no longer aware that it is made of the finest ebony or is covered with gold. All that remains is awareness that it is an object laden with a great sense of sanctity and divinity, that it indicates your relationship with that higher divinity. That feeling is there—that is all. And in that feeling it appears as if the object does not have any form of its own. It is totally devoid of any form. All that remains is pure awareness. That’s called samadhi. Let’s examine the difference between meditation and samadhi. In meditation you are fully one-pointed, but that one-pointedness simply refers to the fact that your mind is focused on one object. When you analyze it, you see that deep down, the mind is not perfectly one-pointed. In meditation you are still aware of yourself as a meditator and at the same time you are aware of the object of meditation and of the process of meditation. So three things are going on continuously in your mind: (1) you know you are meditating, (2) you know on what you are meditating, and (3) you know you are the meditator. However, you have only one mind and that mind cannot be broken into pieces. It’s not that one part of your mind is on yourself, and another part is on the meditative objective. It’s a matter of intensity. When you are meditating you are more intensely aware of the object of your meditation, for example, than you are of either yourself or the process of meditating. So one stream is the major stream flowing in your mind field and the other two streams are secondary. In samadhi, the process of concentration, the object of concentration, and the mind that is trying to concentrate or meditate all have become one. As you practice focusing the mind on the object of your meditation, eventually your awareness becomes so focused on that object that not the tiniest part is left to analyze, feel, and think that you are the meditator and this is the process of meditation. It requires an exclusive absorption in the object of your meditation for these three streams to merge. That is why in English samadhi is called “spiritual absorption.” No part of your mind is left to maintain the awareness of anything other than the object of your meditation. Then neither internal nor external causes distract you. You are simply in a state of deep stillness, tranquility. And that state may last 30 seconds or two minutes (much longer when you become well practiced), and then suddenly you become aware of some external sound, or you think of checking your e-mail, or you remember you have to meet someone, and you slip from samadhi and become outwardly oriented. You realize you are sitting on your meditation cushion and you still have some practice time remaining, so then you start all over again, making an effort to go from concentration to meditation to samadhi. If you have been practicing for a long time it does not take too long to get back to a heightened state. It may take just a fraction of a second for you to fall from samadhi to concentration, but you can also climb back up very quickly if you have gained maturity in your practice. If not, it may take some time, even though the memory of that joyful state of samadhi is still there, and the passage to reach there is also very fresh in your memory. Your daily practice reinforces the joyful experience of samadhi, making your memory stronger, clearer, and deeper, thus enabling you to retrieve that memory at will. The memory pertaining to the experience of samadhi empowers you to reach samadhi faster and more effortlessly. That is why consistent daily practice is the way to reach and retain the experience of samadhi. Signs of Spiritual Progress Before you enter a state of samadhi, there is a thrill of experiencing stillness. And there are experiences which go with stillness that may distract you, such as clairvoyance or extraordinary sensory experiences. These experiences are called siddhis—yogic accomplishments for those who have never experienced samadhi, and obstacles for those who have experienced it. These siddhis, regardless of how profound or shallow they are, how meaningful or meaningless, are signs that you are on your way to samadhi. As a practitioner, you should not be anxious about these signs nor should you have any fear if these signs appear. Simply keep your focus on your destination, your main goal, which is samadhi itself. Furthermore, anxiety regarding when you are going to reach there, doubt about whether or not you will reach there, fear of never reaching there, and worry about what will happen to you and your loved ones if you do reach there are the breeding grounds for distraction. Not making a big deal about samadhi and yet striving to reach it in the most natural manner is the way to protect the mind from all possible distractions. That is why yogis say, “Work hard but take it lightly. Achieve the highest but don’t make a fuss about it.” This attitude, called vairagya (dispassion or non-attachment), is necessary for protecting and nurturing your practice. You have heard it said that practice makes perfect. But it is important to remember that it is only perfect practice that makes you perfect. Building a practice can be compared with building a house. A house can be small or big, simple or elaborate. A house can be fitted with lots of amenities or can lack even the most basic facilities. Such is the case with a practice. It can be profound or shallow. It can be designed to take us all the way to samadhi or simply conform to cultural expectations. The function of the practice determines the form. The loftier the form and the grander the goal and objective, the more detailed the architectural plan must be. The most important aspect of this plan is building a foundation that is capable of supporting the structure you wish to erect. The fundamentals of any fruitful practice are those from the Bhagavad Gita delineated earlier: balanced diet, balanced exercise, balanced thinking, balanced sleep, and performing our actions with balanced understanding. Next comes cultivating a conducive posture. The posture most conducive to our practice is one in which the head, neck, and trunk are in a straight line, the shoulders are relaxed, and the breath serene. Then comes uniting our mind and breath with each other. Uniting the forces of our breath and mind allows us to concentrate with the fewest distractions, thus enabling us to concentrate for a longer period of time on our chosen object. Prolonged concentration matures into meditation, and meditation matures into samadhi. The repeated experience of dharana, dhyana, and samadhi deepens our memory of samadhi. In subsequent practice sessions, this memory both pushes us toward samadhi and pulls samadhi toward us. There comes a time when this process becomes absolutely effortless. This effortless state of samadhi is called dharma megha samadhi, a samadhi laden with a cloud of virtues—spiritually uplifting and enlightening experiences. From this emerges an indescribable state of awareness devoid of all desires, including the desire for any benefit from samadhi other than samadhi itself. This is the state of nirbija samadhi—the highest samadhi, which sages like Patanjali and Buddha experienced. May we, their students, one day also attain this luminous experience.
  6. Waheguru Piyaron! I am not a Sikh ... I am Hindu but from 4 5 years i am believing in Ik Onkar and my life is going much easy! From last year i have started doing simran in the evening.. First i do Mala of Mol mantar.. And then Path Of Shiri Jap Ji Sahib.. I continued this few months then i added Choupai Sahib.. then now i have added Rehras Sahib too.. Suggest me how i can be still better? I also do two mala of Dhan Guru Nanak Chanting.. And sometimes i get alot heart in simran that i got in rhythm.. Also at some times i feel so distracted that my Eager is asking me to stop and get up still i dont get up i fight with my ego! And continues.. I am not stil able to do Amrit vaila.. So suggest me what i can to make my evening prayer even more Peacefull and conected to my Lord !
  7. Useful tips if one is suffering from negativity and fearful thoughts.
  8. To maximize the rewards of SIMRAN you must watch your actions and reactions during the day and night. The divine laws laid out by the GURBANI tell you to become a truthful person, to live truthfully, to act and react truthfully, practice truth, abide by truth and serve the truth. All the non-truthful actions-and reactions –ASAT KARAM – are carried under the influence of Five Thieves (PANJ DOOT) : KAAM – Lust, KRODH – Anger, LOBH – Greed, MOH – Selfish Love & Attachments AHANKAAR– Self Pride. These Five Thieves reside inside your body and steal your lifeforce, you inner spiritual energy known as AMRIT. And they steal God’s NAAM the source that generates your inner Amrit. eis dhaehee a(n)dhar pa(n)ch chor vasehikaam krodhh lobh mohu aha(n)kaaraa || Within this body dwell the five thieves: sexual desire, anger, greed, emotional attachment and egotism. a(n)mrith loottehi manamukh neheeboojhehi koe n sunai pookaaraa || They plunder the Amrit Nectar, but the self-willed manmukh does not realize it; no one hears the screams. a(n)dhhaa jagath a(n)dhh varathaaraabaajh guroo gubaaraa ||2|| The world is blind, and its dealings are blind as well; without the Guru, there is only pitch darkness. ||2|| SGGS 600 pa(n)ch chor mil laagae nagareeaa raam naam dhhan hiriaa || The five thieves join together and plunder the body-village, stealing the wealth of the Lord’s Name. SGGS 1178 KAAM Lust, resides in the lower portion of your body around the sexual organs. KRODH Anger resides in the stomach area. LOBH AND MOH reside in the chest-heart area. And AHANKAAR self pride, the biggest enemy, lives in your head and the most difficult to control. A normal person’s daily actions and reactions are controlled by these PANJ DOOTS. The mind of a normal person works under the direct control of PANJ DOOTS. Your past life has a very big influence on how you conduct yourself in your day-to-day activities. And your this life’s character is greatly influenced by all the previous lives. The idea is to get yourself away from the influence of your past life’s and previous lives’ in your daily conduct to be free from the control of the PANJ DOOTS. This is the most difficult task to accomplish, it is easy to do SIMRAN but you need to bring these enemies of yours under your control – pa(n)ch dhooth thudhh vas keethae kaal ka(n)ttak maariaa || Through You, we subdue the five demons of desire, and slay Death, the torturer. SGGS 917 This is how you are going to win over your mind, man jeethae jag jeethiaa jaa(n) thaebikhiaa thae hoe oudhaas ||2|| Conquering the mind, one conquers the world, and then remains detached from corruption. ||2|| SGGS 1103 The most difficult war is to win over these PANJ DOOTS, and how you will accomplish that? 1. AHANKAAR – SELF PRIDE Let us consider the most difficult and the most distracting one first– AHANKAAR self pride. This is the biggest enemy standing in the way of the Human Soul (JEEV ATMA) on its spiritual journey to become a Supreme Soul (PARAM-ATMA). The distance between the PARAM-ATMA and JEEV ATMA is the creation of the man himself due to his ego and pride (HAUME –AHANKAAR). mehalaa 2 || Second Mehl: houmai eaehaa jaath hai houmai karam kamaahi || This is the nature of ego, that people perform their actions in ego. houmai eaeee ba(n)dhhanaa fir fir joneepaahi || This is the bondage of ego, that time and time again, they are reborn. houmai kithhahu oopajai kith sa(n)jam eih jaae || Where does ego come from? How can it be removed? houmai eaeho hukam hai paeiai kirath firaahi || This ego exists by the Lord’s Order; people wander according to their past actions. houmai dheeragh rog hai dhaaroo bhee eis maahi || Ego is a chronic disease, but it contains its own cure as well. kirapaa karae jae aapanee thaa gur kaasabadh kamaahi || If the Lord grants His Grace, one acts according to the Teachings of the Guru’s Shabad. naanak kehai sunahu janahu eith sa(n)jam dhukh jaahi ||2|| Nanak says, listen, people: in this way, troubles depart. ||2|| SGGS 466 vaddeha(n)s mehalaa 3 || Wadahans, Third Mehl: houmai naavai naal virodhh hai dhue n vasehi eik t(h)aae || Ego is opposed to the Name of the Lord; the two do not dwell in the same place. houmai vich saevaa n hovee thaa man birathhaa jaae ||1|| In egotism, selfless service cannot be performed, and so the soul goes unfulfilled. ||1|| har chaeth man maerae thoo gur kaasabadh kamaae || O my mind, think of the Lord, and practice the Word of the Guru’s Shabad. hukam ma(n)nehi thaa har milai thaavichahu houmai jaae || rehaao || If you submit to the Hukam of the Lord’s Command, then you shall meet with the Lord; only then will your ego depart from within. ||Pause|| houmai sabh sareer hai houmai oupath hoe || Egotism is within all bodies; through egotism, we come to be born. houmai vaddaa gubaar hai houmai vich bujh n sakai koe ||2|| Egotism is total darkness; in egotism, no one can understand anything. ||2|| houmai vich bhagath n hovee hukam n bujhiaa jaae || In egotism, devotional worship cannot be performed, and the Hukam of the Lord’s Command cannot be understood. houmai vich jeeo ba(n)dhh hai naam n vasai man aae ||3|| In egotism, the soul is in bondage, and the Naam, the Name of the Lord, does not come to abide in the mind. ||3|| naanak sathagur miliai houmai gee thaasach vasiaa man aae || O Nanak, meeting with the True Guru, egotism is eliminated, and then, the True Lord comes to dwell in the mind|| sach kamaavai sach rehai sachae saev samaae ||4||9||12|| One starts practicing truth, abides in truth and by serving the True One gets absorbed in Him. ||4||9||12|| SGGS 560 One thing more to understand to make it easier to understand is that KRODH anger and AHANKAAR self-pride are complementary to each other. AHANKAAR causes KRODH. KRODH comes because of AHANKAAR. So if you are able to over power AHANKAAR then KRODH will diminish automatically. The opposite of AHANKAAR is the utmost humbleness-NIMRATA, and this is a very powerful weapon to kill AHANKAAR. In order to kill your HAUME EGO try following things: · Cleaning of your kitchen utensils – seva starts from your home. · Cleaning of your family’s shoes – seva starts from serving your own family members first. · Do DANDAOT BANDHNA (prostrating to SGGS) when you go to the gurudwara – KAR DANDAOT PUN WADDA HAI, this produces wonderful results. · Clean langar’s utensils, no match with this seva. · Clean gurudwara. · Dust sangat’s shoes, does wonders. · AND IF YOU REALLY WANT TO EARN IT FAST DUST SANGAT’S SHOES WITH YOUR BEARD OR HAIR (ego women’s pony tail). Believe it, if you do these things you will definitely feel the difference within your self instantaneously. These have been very successfully experienced by this servant (sevak) of yours and some of the other gursikhs known to this sevak. It does wonders, just do it and reap the rewards instantaneously. The more the NIMRATA the more the AMRIT. SAT GURUS were extremely humble – they were servants of Gods servants (DASSAN DAAS). The SUPREME SPIRITUAL STATUS (PARAM PADVI) is to become DASSAN DAAS. So you have to bring this attribute in yourself, you have to become DASSAN DAAS then only the MASTER will be pleased at you. Consider everybody else is higher than you, be they your spouse, son, daughter, father, mother, your subordinate, your servant. You are the lowest of the lowest of the lowest, you have to become so low that you want to be lower than the a worm in manure (BISHTA KA KIDA). This is what DASSAN DAAS is. sagal purakh mehi purakh pradhhaan || Among all persons, the supreme person is the one saadhhasa(n)g jaa kaa mittai abhimaan || who gives up his egotistical pride in the Company of the Holy. aapas ko jo jaanai neechaa || One who sees himself as lowly, sooo ganeeai sabh thae oochaa || shall be accounted as the highest of all. jaa kaa man hoe sagal kee reenaa || One whose mind is the dust of all, har har naam thin ghatt ghatt cheenaa || recognizes the Name of the Lord, Har, Har, in each and every heart. man apunae thae buraa mittaanaa || One who eradicates cruelty from within his own mind, paekhai sagal srisatt saajanaa || looks upon all the world as his friend. sookh dhookh jan sam dhrisattaethaa || One who looks upon pleasure and pain as one and the same, naanak paap pu(n)n nehee laepaa ||6|| O Nanak, is not affected by sin or virtue. ||6|| SGGS 266 2. MOH – SELFISH LOVE AND ATTACHMENT What is the difference between MOH and LOVE? If you love your neighbour’s daughter as much as much as you love your own daughter, then you can say you truly LOVE your daughter free from attachments and expectations. If you love you daughter more than you love any other child than that is MOH – selfish love. MOH is being selfish. When a person only thinks about their blood relations, and don’t care about everybody else. MOH is the root cause of all the family disputes, the very concept of the so called family is due to MOH. mithhiaa than dhhan kutta(n)b sabaaeiaa|| False are body, wealth, and all relations. SGGS 268 The real family is where there is only LOVE and nothing else but pure LOVE for each other. The key is to love all his creations equally, your love for AKAL PURAKH is not a true love if you don’t love all HIS creations as much as you LOVE HIM. You need to develop a SINGLE VISION – EK DRISHT – TO SEE EVERY ONE WITH ONE EYE, ALL ARE EQUAL: sabh eaek dhrisatt samath kar dhaekhaisabh aatham raam pashhaan jeeo || They look upon all with equality, and recognize the Supreme Soul, the Lord, pervading among all. SGGS 446 You need to bring this great attribute in your character, this will inculcate in you the sense of doing good to others, helping the poor, and so on and eventually your heart centre (HIRDEY) will become a philanthropist’s heart (PARUPKARI HIRDEY). It is very difficult to leave your own dear and near family and start caring for others, so how do you accomplish it ? Start from your family. Don’t see them as your family members anymore. See everybody in the family as SANGAT. Now the rules will change, all the rules applicable to the SANGAT will be applied to your family members. Help your family members as you would help the SANGAT with an atitude of service (SEVA BHAVNA). Treat your family members as you would treat the SANGAT. In this way your house will become a DHARAM SHAAL meaning "A PLACE FULL OF LOVE AND SACRIFICE AND SEVA, A GURUDWARA" ghar ghar a(n)dhar dhharamasaal hovaikeerathan sadhaa visoaa|| Everyhome has become a place of religion where God’s praises are always sung. Bhai Gurdas Var 1 This was our GREAT GURU NANAK DEV JI’S dream, don’t you think that will start to come true. This way you will start to realize and see GOD in all your family members. You will stop thinking badly about your family members. The family disputes will start to disappear. Your home will become a real SWEET HOME. This will turn your home into a heaven. If you are the only one on this path, please start following these steps, and others in the family will start to follow you slowly and slowly everybody will become a new person, full of love, sacrifice and seva bhawna. And you will start moving to become EK DRISHT, SINGLE VISION AND LOVE THE ENTIRE UNIVERSE, and on a path of PARUPKAR. Again believe it, and do it, it works, it has worked in our families, it will work in your family as well. 3. LOBH – GREED The next enemy in the hierarchy is LOBH – GREED to own and possess everything. There is a part of the human brain that contains a reptilians brain. That reptillian brain in us creates the "grab and run" mentality. MAYA is the evil behind the greedy nature of a man. Man wants to become rich by hook or crook, adopting bad or good means, bribery, dishonesty, cheating, hiding, lying, killing and all kind of bad deeds. MAYA makes a man do all unimaginably bad acts to make him rich. Has anybody taken any MAYA along with him when he died ? No. Then why do we all run after MAYA? Because this is another one of the PANJ DOOTS, that stands in the way in the path to spirituality. So how do we get a control over this evil force of MAYA? With Truth and Contentment (SAT SANTOKH). thhaal vich thi(n)n vasathoo peeou sath sa(n)thokh veechaaro || Upon this Plate, three things have been placed: (SAT SANTOKH) Truth Contentment and Contemplation. SGGS 1429 SAT SANTOKH is the strongest weapon that will kill all urges to make MAYA by bad means. The only good way to do so is by a honest job. Be contented with what you have. Never long for more, whatever is in store for you will automatically come to you, just be truthful and honest in your day today actions and while doing your job, use good means to advance your career goals, HE will surely help you. Give DASWANDH – one tenth of your earnings to your Guru, Gurudwara or donate to the poor people, to the homeless, feed the birds and animals, to the sick people, orphans, and other needy people. Giving DASWANDH is mandatory, it is the DIVINE LAW, if you want to get a control over MAYA then you have to do it: than man dhhan sabh soup gur ko hukam ma(n)niai paaeeai || Surrender body, mind, wealth, and everything to the Guru; obey the Order of His Will, and you will find Him. SGGS 918 If you really want to do it fast (and you have never given daswand before) then CALCULATE YOUR NET WORTH AND DONATE ONE TENTH OF THE NET WORTH FOR A WORTHY CAUSE. The MAYA will start serving you instead of you running after MAYA. The greed will disappear and you will always be in SAT SANTOKH. 4. KAAM- the sexual desire, lust. The next enemy is the KAAM- the sexual desire, lust. As long as sexual activity and thoughts are limited to your spouse it is not considered to be spiritually damaging. However as soon as you step out of that boundary, then you have been overpowered by this big enemy of yours. This kind of a desire is very deadly and NAAM doesn’t work with it. Instead of seeing others as potential sex partners, see them as a sister, daughter a mother or brother, father and son. par thria roop n paekhai naethr || (The saint is the one) whose eyes do not gaze upon the beauty of others’ wives SGGS 274 akhee soothak vaekhanaa par thria par dhhan roop || The impurity of the eyes is to gaze upon the beauty of another man’s wife, and his wealth. SGGS 472 This one is not as hard to control, call every woman you meet or see as bhehn ji, mata ji, or beti. If you get a lousy feeling, a lustful feeling in your inside when you see some body else, then look at her feet, say SAT NAAM WAHEGURU FIVE TIMES, bow to her her and ask her for her forgiveness inside your heart. Accept your misdeed right away and you will be pardoned by the GOD. Slowly and slowly you will start to realize and feel the difference in your attitude, and your vision will change, you will start to realize they are your sisters, mothers and daughters. In spite of your best efforts, there is always a strong possibility of you being hit by one or more of these BIG FIVE ENEMIES of yours every now and then, so what do you do to encounter them: THE STRONGEST WEAPON IS – "SAT NAAM WAHE GURU", SO SAY "SAT NAAM WAHE GURU" FIVE TIMES, THIS WILL CRUSH THE HEAD OF YOUR ENEMY RIGHT AWAY and you will be relieved of that moment. The next thing is for keeping your accounts of good and bad actions (CHITER GUPT) clean all the time we will request you to perform the following ardaas as many time as many you can during the day and night: AASI BEANT PAAPI HAAN, PAKHANDI HAAN, KAAMI HAAN, KRODHI HAAN, LOBHI HAAN, MOHI HAAN, AHANKAARI HAAN, we accept all our mis deeds-GUNAH, AASI GUNEH GAAR HAAN KOOD KAPTI HAAN, LOON HARAMI HAAN, KIRPA KAR KE SANOO BAKHASH DEY. “I am an endless sinner. A hypocrite. Lustful. Angry. Greedy. Attached and proud. I accept all my misdeeds. I am a great offender. Full of falseness and take what belongs to others. O Lord show your mercy and kindness and please forgive me.” This is basically accepting all your mis deeds, an open confession to confess all your sins, and once you confess them your sins are pardoned by HIM, since he is very very kind. Believe in it, it does work and it works great, repeat it every 10-15 minutes during the day at least. Slowly and slowly when you start to have control on these five enemies, your frequency of this ardaas will automatically go down, and eventually it will be reduced to almost none, when you will become completely truthful person. If you really want to do it the fast way then standup in the full congregation and accept all your misdeeds. Repeat the above prayer, it will do wonders to you, you will just be cleaned very quickly from inside, if you do it repeatedly in SANGAT then the result will be unbelievable, so beloved ones of the Guru (Guru Ke Pyareo), pick up your courage and do it, it will boost your spirituality at a supersonic speed.
  9. I know about the 12-4 is best for Simran in the morning. What about evening?
  10. Came across a YouTube channel that has great videos on deep subject of Simran
  11. Hello, Im just starting to get more and more into Sikhi and have never really meditated so dont know what to do lol. Is it just and simple as sitting cross legged, eyes close and repeat Waheguru? Can anybody offer any advice/tips/techniques for meditation? Perhaps do's and dont's and just general things that may help. Also how do i stop my mind from wondering whilst meditating like it so often does when i attempt to meditate or do paath and how to sit comfortabtly whilst meditating? Thanks
  12. This tuk from Gurbani is teaching to do Simran at Amritvela and after the sun has risen then read Gurbani. Don't most people read Gurbani at Amritvela, when we are suppose to be doing Simran? ਮਃ ੪ ॥ Fourth Mehl: ਗੁਰ ਸਤਿਗੁਰ ਕਾ ਜੋ ਸਿਖੁ ਅਖਾਏ ਸੁ ਭਲਕੇ ਉਠਿ ਹਰਿ ਨਾਮੁ ਧਿਆਵੈ ॥ One who calls himself a Sikh of the Guru, the True Guru, shall rise in the early morning hours and meditate on the Lord's Name. ਉਦਮੁ ਕਰੇ ਭਲਕੇ ਪਰਭਾਤੀ ਇਸਨਾਨੁ ਕਰੇ ਅੰਮ੍ਰਿਤ ਸਰਿ ਨਾਵੈ ॥ Upon arising early in the morning, he is to bathe, and cleanse himself in the pool of nectar. ਉਪਦੇਸਿ ਗੁਰੂ ਹਰਿ ਹਰਿ ਜਪੁ ਜਾਪੈ ਸਭਿ ਕਿਲਵਿਖ ਪਾਪ ਦੋਖ ਲਹਿ ਜਾਵੈ ॥ Following the Instructions of the Guru, he is to chant the Name of the Lord, Har, Har. All sins, misdeeds and negativity shall be erased. ਫਿਰਿ ਚੜੈ ਦਿਵਸੁ ਗੁਰਬਾਣੀ ਗਾਵੈ ਬਹਦਿਆ ਉਠਦਿਆ ਹਰਿ ਨਾਮੁ ਧਿਆਵੈ ॥ Then, at the rising of the sun, he is to sing Gurbani; whether sitting down or standing up, he is to meditate on the Lord's Name. ਜੋ ਸਾਸਿ ਗਿਰਾਸਿ ਧਿਆਏ ਮੇਰਾ ਹਰਿ ਹਰਿ ਸੋ ਗੁਰਸਿਖੁ ਗੁਰੂ ਮਨਿ ਭਾਵੈ ॥ One who meditates on my Lord, Har, Har, with every breath and every morsel of food - that GurSikh becomes pleasing to the Guru's Mind. ਜਿਸ ਨੋ ਦਇਆਲੁ ਹੋਵੈ ਮੇਰਾ ਸੁਆਮੀ ਤਿਸੁ ਗੁਰਸਿਖ ਗੁਰੂ ਉਪਦੇਸੁ ਸੁਣਾਵੈ ॥ That person, unto whom my Lord and Master is kind and compassionate - upon that GurSikh, the Guru's Teachings are bestowed. ਜਨੁ ਨਾਨਕੁ ਧੂੜਿ ਮੰਗੈ ਤਿਸੁ ਗੁਰਸਿਖ ਕੀ ਜੋ ਆਪਿ ਜਪੈ ਅਵਰਹ ਨਾਮੁ ਜਪਾਵੈ ॥੨॥ Servant Nanak begs for the dust of the feet of that GurSikh, who himself chants the Naam, and inspires others to chant it. ||2||
  13. Vjkk vjkf i m a begginer with simran , during amritvela i find it really conected but due to some problems i m not able to get up at amritvela i fell very demotivated these days because there is no one in my lyf in my family who can inspire me to do path simran , i belog to sikh family but koi path ni krda parties n drinks i have to attend all these bcoz after marraige tusi na ni kr sakde .. my husband is supporting but koi sath ni hai motivate karan li i do sehaj path , gurbani really helped me a lot n i feel strong since mai sehaj path krna start kita from 3 yrs but i want to do more n want to do simran but surroundings nal i m going back please share sm kind thougts how to stay motivated n how to carry on amritvella abhyas....
  14. These are must read books for any spiritual seeker. They contain invaluable deep discourses on bhagti. Available now in pdf format on the Ratwara Sahib website. Download volumes 1 to 5 http://www.ratwarasahib.com/c/englishbooks Panjabi versions also available vols.1 to 7 - Baht Agam Ki http://www.ratwarasahib.com/c/punjabibooks
  15. Wgkwgkf plz sangat g help me i am doing simran bhagti in this way i have learend from audio tapes of different bhaisab g plz guide me is it the right path I am doing simran for 10 min after that i do saas giras for few minutes may be 2 minutes and after that i start to keep my mind focus on my ears trying to listen after keep trying to listen the voice of air or in punjabi the' soo soo 'voice become more audible and there i sarted to fall into that voice and i stays there for 15 min today when i started reading gurbani from my gutka sahib i fell like my mind dont want to read gurbani instead my eyes started to close again to go back into sunn (which i feel is sunn ) My doubts are tht i m not falling into sukhneendre di avasta i have read regarding this in some book tht it is the enemy of gursukh plz guide me is my khoj is in right direction Waheguru g
  16. Dhan Shri Satnam Waheguru! I am actually a Hindu living in Pakistan. But I felt that this question would be best answered by a Sikh rather than a Hindu because many Hindus do not seem to understand the significance of Naam Daan. I am actually a devotee of Shri Sain Satram Das Sahib of Raharki village. And I have noticed that the concept of union with God (moksha) in Sikhism and in Hinduism do not show any type of discrimination in the slightest bit to me. Everything that I have been taught by Sain Satram Das Sahib, I have seen that in Sikhism. And so I do not consider Hinduism separate from Sikhism Although, some people will disagree with me on this. But here in the villages of Pakistan, the relationship between Sikhs and Hindus is so loving, that one would not be able to tell if they follow separate religions. Hindus consider the ten Sikh Gurus as their own spiritual masters, and Sikhs here consider personalities like Sain Satram Das Sahib as their own spiritual master. But this was just some knowledge I thought would be good to share as this is my first time posting on this forum and so I wanted to be friendly with you all. My real question actually is that if one attains Naam Daan from a Satguru, does it ensure that the devotee will always be on the path of oneness and that he will never go astray? And that he will never feel any absence or lack of faith and that any question that he has regarding God and spirituality will be answered in any way? Because recently I have had a lot of such questions and I thought that I will definitely get the answers to these questions after attaining Naam Daan. So is this true? Your answer to this question will be greatly appreciated. Thank you all for taking some time to read this! And please forgive me if I said anything foolish or offensive.
  17. WJKK WJKF virtual sadh sangat jee, please can you help share your experiences around, those days that you do full nitnem (5 banis am, rehraas sahib, kirtan sohali) versus days that you do not ? As with diwali, guy fawks, gur purab celebrations the indian home has been full - so I manged to miss some bani reading of nitnem. The weirdest thing, the whole day as I sat with guests/family doing what needed to be done - my heart raced double time as as I multi tasked chanting Wa He Gu Ru mantra - I concentrated internally more on the mantra as I felt guilty for missing some nitnem. And my surroundings did feel a noor around them. Paradox, when I do manage to do full nitnem - egotistically feel "good" for doing full paath. When we know that bani is beyant to fully understand and apply. Basically, it seems ego increases if full nitnem done (feeling superior since accomplished a semi defined goal) whilst simran saas saas per prana is just as challenging but doesn't allow ego to creep in as, its not humanly possible to simar per nano second (as humans we are incapable). Bhul Chuk Maaf Karna Mere Waheguru
  18. WJKK WJKF virtual sadh sangat jee, please can you help share your experiences around, those days that you do full nitnem (5 banis am, rehraas sahib, kirtan sohali) versus days that you do not ? As with diwali, guy fawks, gur purab celebrations the indian home has been full - so I manged to miss some bani reading of nitnem. The weirdest thing, the whole day as I sat with guests/family doing what needed to be done - my heart raced double time as as I multi tasked chanting Wa He Gu Ru mantra - I concentrated internally more on the mantra as I felt guilty for missing some nitnem. And my surroundings did feel a noor around them. Paradox, when I do manage to do full nitnem - egotistically feel "good" for doing full paath. When we know that bani is beyant to fully understand and apply. Basically, it seems ego increases if full nitnem done (feeling superior since accomplished a semi defined goal) whilst simran saas saas per prana is just as challenging but doesn't allow ego to creep in as, its not humanly possible to simar per nano second (as humans we are incapable). Bhul Chuk Maaf Karna Mere Waheguru
  19. WJKK WJKF virtual sadh sangat jee, please can you help share your experiences around, those days that you do full nitnem (5 banis am, rehraas sahib, kirtan sohali) versus days that you do not ? As with diwali, guy fawks, gur purab celebrations the indian home has been full - so I manged to miss some bani reading of nitnem. The weirdest thing, the whole day as I sat with guests/family doing what needed to be done - my heart raced double time as as I multi tasked chanting Wa He Gu Ru mantra - I concentrated internally more on the mantra as I felt guilty for missing some nitnem. And my surroundings did feel a noor around them. Paradox, when I do manage to do full nitnem - egotistically feel "good" for doing full paath. When we know that bani is beyant to fully understand and apply. Basically, it seems ego increases if full nitnem done (feeling superior since accomplished a semi defined goal) whilst simran saas saas per prana is just as challenging but doesn't allow ego to creep in as, its not humanly possible to simar per nano second (as humans we are incapable). Bhul Chuk Maaf Karna Mere Waheguru
  20. Waheguru ji, With Guru Sahib's grace, while doing simran, body feels heavy and it falls back gradually. As a result, my back lies on the floor but my legs are still in "chonwkri", however simran goes deeper in this state. My question is.. Should I resist to lie down or let it go ? Thank you ji
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