harsharan000

The experience of union with God, surpasses any description.
By then, with His grace one has already learnt lke to arise above the clouds, then it does not matter much, for no rain or storms can affect you.
In a similar way, by perfecting the process of our intentions of nearing Him, being in His presence,  and finally merging in Him, we become that much spiritual wise mature, that no dukh/sukh, no pain/pleasure, nothing affects us..... for wherever we look, we see our beloved Lord, and we are surrounded  by His grace at all times, just as baby in a mother´s arms.
SSA.

I wonder if one can experience vismaad in times of deep sorrow as well as time of great joy? If one can surrender so deeply to beautiful or sorrowful experiences that one equally experiences union w God?

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

The Concept of Shabad Vismaad - By Dr. Harbhajan Singh
 

In terms of doing good deeds alone, would like to add that without naam the fruit of these can be stolen or lost:
 
Whereas with naam:
and also

Simran isn't something you just 'sit at home' and do, when you walk in hukam everything is simran, every thought and deed.
If it's your hukam to sit in a cave and meditate that's fine, and if it's your hukam to be a householder and gregarious that's also fine. Everyon'es path is different, Guru Nanak's way has no dogma because once the Sikh discovers hukam they learn to follow their unique path.
 

@harsharan000 and @Sikhilove
Interesting topic. Without butting into a debate, I have to say that as per my understanding of "truthful living" and good deeds; I would agree with @harsharan000 .
@Sikhilove,  let me explain below on why I come to this conclusion.
Doing good deeds falls under the umbrella of Satogun behavior.. Remember that maya is divided into tamogun, rajogun and satogun. >the 3 gunas of maya..  Since maya is the creative illusion, it is also in a continuous flux of motion. Sometimes we call it Kaal's desh since this motion is relative to Time and Space.  However, it is not the Satch or absolute truth.  Yet, we also know that the Satcha Nirankar exists among us in this illusion, therefore we can say that elements of the ultimate truth are within maya but that doesn't mean that the satch is maya..    You following what i mean?
Now, the shabad you quoted above and similar shabads, all have to be taken in context to the message of Sat within the shabad..  Let's have a look at the one you quoted......
ਮੇਰਾ ਮਨੋ ਮੇਰਾ ਮਨੁ ਨਿਰਮਲੁ ਸਾਚੁ ਸਮਾਲੇ ਰਾਮ ॥
Merā mano merā man nirmal sācẖ samāle rām.
My mind, my mind has become immaculately pure, contemplating the True Lord.
ਅਵਗਣ ਮੇਟਿ ਚਲੇ ਗੁਣ ਸੰਗਮ ਨਾਲੇ ਰਾਮ ॥
Avgaṇ met cẖale guṇ sangam nāle rām.
I have dispelled my vices, and now I walk in the company of the virtuous.
 
ਅਵਗਣ ਪਰਹਰਿ ਕਰਣੀ ਸਾਰੀ ਦਰਿ ਸਚੈ ਸਚਿਆਰੋ ॥
Avgaṇ parhar karṇī sārī ḏar sacẖai sacẖi▫āro.
Discarding my vices, I do good deeds, and in the True Court, I am judged as true.
 
ਆਵਣੁ ਜਾਵਣੁ ਠਾਕਿ ਰਹਾਏ ਗੁਰਮੁਖਿ ਤਤੁ ਵੀਚਾਰੋ ॥
Āvaṇ jāvaṇ ṯẖāk rahā▫e gurmukẖ ṯaṯ vīcẖāro.
My coming and going has come to an end; as Gurmukh, I reflect upon the nature of reality.
 
ਸਾਜਨੁ ਮੀਤੁ ਸੁਜਾਣੁ ਸਖਾ ਤੂੰ ਸਚਿ ਮਿਲੈ ਵਡਿਆਈ ॥
Sājan mīṯ sujāṇ sakẖā ṯūʼn sacẖ milai vadi▫ā▫ī.
O my Dear Friend, You are my all-knowing companion; grant me the glory of Your True Name.

I'll elaborate a little further as per my understanding.-  In this context, the key and root of shabad is the first pangtee.  "My mind, my mind has become immaculately pure,"  Shabad mentions of how the Mann has been purified. Further, it goes on to say... since it is now purified (via simran), I can dispel my vices (ie. the 5 chor)     
NOTE- one can only beat the 5 chor once the veils and dirt have been removed from the Mind.  Yes, by doing satogun deeds we can dodge and maneuver around the dhoots, but you won't actually be able to conquer them unless the Mann has been purified by Naam simran.  Why? because then the game gets governed by Naam,
The important point I'm trying to make is that  the goal is to purify the mann. The mann needs to be purifed enough so that Naam can become manifest. Once naam is pargat, then you can proceed towards revealing the mann's jyot (mann tu jyot swaroop hai).   I firmly believe and understand that the mann won't be purified enough (ie. to get naam) by doing satogunni good deeds alone.  Hope you follow what I'm saying here?
 
 
 
 

First of all, all deeds are actions, and any action is karma, which may be good or bad, and as such kamas are like seeds sown for which we have to come when they are reap, some may have planted mangoes, so they come to collect mangoes(good karmas = healthy, happy life), others may have planted "mirchi" , so they have to come and collect or eat their own sown seeds of pain and misery, so karmas or deeds are definetely not truthful living...
To view truthful living in the perspective of Gurmat, we have to understand and keep in mind what that Truth is.
The Truth mentioned in Gurbani is the Supreme creator Waheguru Akal Purukh Himself, to which Gurbani is referred as aad Sach, jugaad Sach, hae bhee Sach, Nanak hosee bhee Sach.
So Sach is Nam, which is not a particular word in a particular language, or an exclusivity of any dharam , mazab, or country in time and space. 
Rather Nam or Shabad is a creative consciouss power or energy, all pervasive
So truthful living naturally, has to do something with what we engage in by trying to manifest that Truth/Sach within us. 
And that definetely truthful living is His simran or Nam bhakti, so naturally we come to a logic concluson, that the devotion or meditation of Nam simran is in essence the truthful living, as it leads us to that ultimate Truth of Nam or Shabad.
In this respect the Bani tells us:
Awar kaaj tere kitay na kaam mil Sadh sangat bhaj kewal Naam.
No other deeds are of any avail, so keep the company of the Holy, and do only the jaap of Naam.
The Bani does not say to rely on good deeds/karmas, in order to realize Him, for as seen above good karmas are chains which keep us also prisoners in the mayavee creation, for we have to come and collect the fruits of those good deeds or karmas sown by us.
The Bani says: 
Aapay bheejeh aapay khaae
You eat your own sown karmas.
At other place regarding deeds, good or bad, the Bani tells us: 
ਕਰਮੀ ਆਵੈ ਕਪੜਾ ਨਦਰੀ ਮੋਖੁ ਦੁਆਰੁ ॥
Karamee Aavai Kaparraa Nadharee Mokh Dhuaar ||
By the karma of past actions, the robe of this physical body is obtained. By His Grace, the Gate of Liberation is found.
So you see, with deeds  whether good or bad, we obtain different bodies in the wheel of 84 according to our merits, but definetely not the Truth of Nam, which is obtained by His grace.
And to add a bit, no one can do His simran by himself or herself, for as the Bani says:  Se simrae jis Aap simrae. 
Which means, only that being meditates on His Nam, to whom He wants, so you see Pen Jee, it is not in anybody´s hands to do His simran.
That is why, most people have aversion to Nam japnaa, they prefer to do and are ready to do any other things or activities above His Nam simran as seen in the Bani,  in almost each ang of it.
Many have the concept that Nam simran is doing a mantra simran or meditation, which is not correct at all.
His Simran is the jugtee which will reveal or manifest the Satnam, Nam or Shabad as the ultimate Truth within us
 
His simran is the actionless action, thus truly the truthful living, for by engaging in it, we are on the path which will only lead us to that Truth / Sach since the very beginning or in the eternity.
Truthful living can also be seen as His Simran, for as the Bani says:
Jin Har japeeya se Har hoeeya. 
This means, whosoever does His simran, becomes one with Him.
The Bani does not say do good deeds in order to manifest that Truth within yourself, rather emphasizes again and again on His simran, if only our purpose is of merging ourselves in Him.
Good deeds or moral living are necessary only to the extent of keeping our vessels (mind) clean, for when the ocassion arises the Amrit of Nam can be poured into our very inner  being.
Good deeds is only keeping the vessel clean, which by all means is empty by itself. 
Good deeds is not Nam, is not Amrit.
Amrit is poured into us by His grace, but for that our vessels have to be clean.
 
So the next question could very well be: how can that Amrit of Nam be obtained?
Guru Jee tells us the correct answer in a simple manner: 
ਅੰਮ੍ਰਿਤ ਵੇਲਾ ਸਚੁ ਨਾਉ ਵਡਿਆਈ ਵੀਚਾਰੁ ॥
Anmrith Vaelaa Sach Naao Vaddiaaee Veechaar ||
In the Amrit Vaylaa, the ambrosial hours before dawn, chant the True Name, and contemplate His Glorious Greatness.
Bhagat Jan, Gurmukhs, Guru Sahiban.... all of these come at our level from that realm of Ultimate Truth, where nothing else exists but He himself alone.
And they come for the only purpose of awakening  us to that reality of Truth/Sach/Nam, by singing His praises; to which we are unaware due to our deep rooted agyanta and manmat.
 
In relation to whatsoever has been mentioned in this post, I would like to end with some beautiful verses from the Bani of Panchvee Patshahee:
 
ਅਬ ਕਲੂ ਆਇਓ ਰੇ    
Ab Kaloo Aaeiou Rae   
Now, the Dark Age of Kali Yuga has come.  
ਇਕੁ ਨਾਮੁ ਬੋਵਹੁ ਬੋਵਹੁ
Eik Naam Bovahu Bovahu ||
Plant the Naam, the Name of the One Lord.
ਅਨ ਰੂਤਿ ਨਾਹੀ ਨਾਹੀ ॥
An Rooth Naahee Naahee ||
It is not the season to plant other seeds (good deeds/karmas, poojas, pilgrimages, fasting, torturing oneself, idol worship, keeping quiet, etc . 
ਮਤੁ ਭਰਮਿ ਭੂਲਹੁ ਭੂਲਹੁ ॥
Math Bharam Bhoolahu Bhoolahu ||
Do not wander lost in doubt and delusion.
 
ਮਨ ਰੁਤਿ ਨਾਮ ਰੇ ॥
Man Ruth Naam Rae ||
O mortal, this is the season of the Naam.
ਗੁਰਮੁਖਿ ਨਾਮੁ ਜਪਹੁ ਦਿਨੁ ਰਾਤੀ ਅੰਤ ਕਾਲਿ ਨਹ ਲਾਗੈ ਪੀਰ ॥੧॥ ਰਹਾਉ ॥
Guramukh Naam Japahu Dhin Raathee Anth Kaal Neh Laagai Peer ||1|| Rehaao ||
As Gurmukh, chant the Naam, the Name of the Lord, day and night. At the very last moment, you shall not have to suffer in pain.
 
Then as a consequence of this truthful practice, following is the result which takes place:
ਜਨ ਨਾਨਕ ਗੁਰਮੁਖਿ ਜੋ ਨਰੁ ਖੇਲੈ ਸੋ ਜਿਣਿ ਬਾਜੀ ਘਰਿ ਆਇਆ ॥੪॥੧॥੧੯॥
Jan Naanak Guramukh Jo Nar Khaelai So Jin Baajee Ghar Aaeiaa ||4||1||19||
O servant Nanak, that person who plays this game as Gurmukh, wins the game of life, and returns to his true home (Sach Khand). 
 
ਗੁਰਮਤੀ ਨਾਮੁ ਧਿਆਈਐ ਸੁਖਿ ਰਜਾ ਜਾ ਤੁਧੁ ਭਾਇਆ ॥
Guramathee Naam Dhhiaaeeai Sukh Rajaa Jaa Thudhh Bhaaeiaa ||
Those who follow the Guru's Teachings meditate on the Naam, the Name of the Lord. Filled with a joyful peace, they surrender to Your Will.
 
So you see Pen Jee, Guru Jee in each Ang, stresses upon Nam, and its japnaa or simran, to cleanse us from all our karmas/deeds whether good or bad, and at the same time to manifest or reveal that Aad Truth/Sach of Nam, within us, not otherwsie.
Sat Sree Akal.
 

First of all, all deeds are actions, and any action is karma, which may be good or bad, and as such kamas are like seeds sown for which we have to come when they are reap, some may have planted mangoes, so they come to collect mangoes(good karmas = healthy, happy life), others may have planted "mirchi" , so they have to come and collect or eat their own sown seeds of pain and misery, so karmas or deeds are definetely not truthful living...
To view truthful living in the perspective of Gurmat, we have to understand and keep in mind what that Truth is.
The Truth mentioned in Gurbani is the Supreme creator Waheguru Akal Purukh Himself, to which Gurbani is referred as aad Sach, jugaad Sach, hae bhee Sach, Nanak hosee bhee Sach.
So Sach is Nam, which is not a particular word in a particular language, or an exclusivity of any dharam , mazab, or country in time and space. 
Rather Nam or Shabad is a creative consciouss power or energy, all pervasive
So truthful living naturally, has to do something with what we engage in by trying to manifest that Truth/Sach within us. 
And that definetely truthful living is His simran or Nam bhakti, so naturally we come to a logic concluson, that the devotion or meditation of Nam simran is in essence the truthful living, as it leads us to that ultimate Truth of Nam or Shabad.
In this respect the Bani tells us:
Awar kaaj tere kitay na kaam mil Sadh sangat bhaj kewal Naam.
No other deeds are of any avail, so keep the company of the Holy, and do only the jaap of Naam.
The Bani does not say to rely on good deeds/karmas, in order to realize Him, for as seen above good karmas are chains which keep us also prisoners in the mayavee creation, for we have to come and collect the fruits of those good deeds or karmas sown by us.
The Bani says: 
Aapay bheejeh aapay khaae
You eat your own sown karmas.
At other place regarding deeds, good or bad, the Bani tells us: 
ਕਰਮੀ ਆਵੈ ਕਪੜਾ ਨਦਰੀ ਮੋਖੁ ਦੁਆਰੁ ॥
Karamee Aavai Kaparraa Nadharee Mokh Dhuaar ||
By the karma of past actions, the robe of this physical body is obtained. By His Grace, the Gate of Liberation is found.
So you see, with deeds  whether good or bad, we obtain different bodies in the wheel of 84 according to our merits, but definetely not the Truth of Nam, which is obtained by His grace.
And to add a bit, no one can do His simran by himself or herself, for as the Bani says:  Se simrae jis Aap simrae. 
Which means, only that being meditates on His Nam, to whom He wants, so you see Pen Jee, it is not in anybody´s hands to do His simran.
That is why, most people have aversion to Nam japnaa, they prefer to do and are ready to do any other things or activities above His Nam simran as seen in the Bani,  in almost each ang of it.
Many have the concept that Nam simran is doing a mantra simran or meditation, which is not correct at all.
His Simran is the jugtee which will reveal or manifest the Satnam, Nam or Shabad as the ultimate Truth within us
 
His simran is the actionless action, thus truly the truthful living, for by engaging in it, we are on the path which will only lead us to that Truth / Sach since the very beginning or in the eternity.
Truthful living can also be seen as His Simran, for as the Bani says:
Jin Har japeeya se Har hoeeya. 
This means, whosoever does His simran, becomes one with Him.
The Bani does not say do good deeds in order to manifest that Truth within yourself, rather emphasizes again and again on His simran, if only our purpose is of merging ourselves in Him.
Good deeds or moral living are necessary only to the extent of keeping our vessels (mind) clean, for when the ocassion arises the Amrit of Nam can be poured into our very inner  being.
Good deeds is only keeping the vessel clean, which by all means is empty by itself. 
Good deeds is not Nam, is not Amrit.
Amrit is poured into us by His grace, but for that our vessels have to be clean.
 
So the next question could very well be: how can that Amrit of Nam be obtained?
Guru Jee tells us the correct answer in a simple manner: 
ਅੰਮ੍ਰਿਤ ਵੇਲਾ ਸਚੁ ਨਾਉ ਵਡਿਆਈ ਵੀਚਾਰੁ ॥
Anmrith Vaelaa Sach Naao Vaddiaaee Veechaar ||
In the Amrit Vaylaa, the ambrosial hours before dawn, chant the True Name, and contemplate His Glorious Greatness.
Bhagat Jan, Gurmukhs, Guru Sahiban.... all of these come at our level from that realm of Ultimate Truth, where nothing else exists but He himself alone.
And they come for the only purpose of awakening  us to that reality of Truth/Sach/Nam, by singing His praises; to which we are unaware due to our deep rooted agyanta and manmat.
 
In relation to whatsoever has been mentioned in this post, I would like to end with some beautiful verses from the Bani of Panchvee Patshahee:
 
ਅਬ ਕਲੂ ਆਇਓ ਰੇ    
Ab Kaloo Aaeiou Rae   
Now, the Dark Age of Kali Yuga has come.  
ਇਕੁ ਨਾਮੁ ਬੋਵਹੁ ਬੋਵਹੁ
Eik Naam Bovahu Bovahu ||
Plant the Naam, the Name of the One Lord.
ਅਨ ਰੂਤਿ ਨਾਹੀ ਨਾਹੀ ॥
An Rooth Naahee Naahee ||
It is not the season to plant other seeds (good deeds/karmas, poojas, pilgrimages, fasting, torturing oneself, idol worship, keeping quiet, etc . 
ਮਤੁ ਭਰਮਿ ਭੂਲਹੁ ਭੂਲਹੁ ॥
Math Bharam Bhoolahu Bhoolahu ||
Do not wander lost in doubt and delusion.
 
ਮਨ ਰੁਤਿ ਨਾਮ ਰੇ ॥
Man Ruth Naam Rae ||
O mortal, this is the season of the Naam.
ਗੁਰਮੁਖਿ ਨਾਮੁ ਜਪਹੁ ਦਿਨੁ ਰਾਤੀ ਅੰਤ ਕਾਲਿ ਨਹ ਲਾਗੈ ਪੀਰ ॥੧॥ ਰਹਾਉ ॥
Guramukh Naam Japahu Dhin Raathee Anth Kaal Neh Laagai Peer ||1|| Rehaao ||
As Gurmukh, chant the Naam, the Name of the Lord, day and night. At the very last moment, you shall not have to suffer in pain.
 
Then as a consequence of this truthful practice, following is the result which takes place:
ਜਨ ਨਾਨਕ ਗੁਰਮੁਖਿ ਜੋ ਨਰੁ ਖੇਲੈ ਸੋ ਜਿਣਿ ਬਾਜੀ ਘਰਿ ਆਇਆ ॥੪॥੧॥੧੯॥
Jan Naanak Guramukh Jo Nar Khaelai So Jin Baajee Ghar Aaeiaa ||4||1||19||
O servant Nanak, that person who plays this game as Gurmukh, wins the game of life, and returns to his true home (Sach Khand). 
 
ਗੁਰਮਤੀ ਨਾਮੁ ਧਿਆਈਐ ਸੁਖਿ ਰਜਾ ਜਾ ਤੁਧੁ ਭਾਇਆ ॥
Guramathee Naam Dhhiaaeeai Sukh Rajaa Jaa Thudhh Bhaaeiaa ||
Those who follow the Guru's Teachings meditate on the Naam, the Name of the Lord. Filled with a joyful peace, they surrender to Your Will.
 
So you see Pen Jee, Guru Jee in each Ang, stresses upon Nam, and its japnaa or simran, to cleanse us from all our karmas/deeds whether good or bad, and at the same time to manifest or reveal that Aad Truth/Sach of Nam, within us, not otherwsie.
Sat Sree Akal.
 

First of all, all deeds are actions, and any action is karma, which may be good or bad, and as such kamas are like seeds sown for which we have to come when they are reap, some may have planted mangoes, so they come to collect mangoes(good karmas = healthy, happy life), others may have planted "mirchi" , so they have to come and collect or eat their own sown seeds of pain and misery, so karmas or deeds are definetely not truthful living...
To view truthful living in the perspective of Gurmat, we have to understand and keep in mind what that Truth is.
The Truth mentioned in Gurbani is the Supreme creator Waheguru Akal Purukh Himself, to which Gurbani is referred as aad Sach, jugaad Sach, hae bhee Sach, Nanak hosee bhee Sach.
So Sach is Nam, which is not a particular word in a particular language, or an exclusivity of any dharam , mazab, or country in time and space. 
Rather Nam or Shabad is a creative consciouss power or energy, all pervasive
So truthful living naturally, has to do something with what we engage in by trying to manifest that Truth/Sach within us. 
And that definetely truthful living is His simran or Nam bhakti, so naturally we come to a logic concluson, that the devotion or meditation of Nam simran is in essence the truthful living, as it leads us to that ultimate Truth of Nam or Shabad.
In this respect the Bani tells us:
Awar kaaj tere kitay na kaam mil Sadh sangat bhaj kewal Naam.
No other deeds are of any avail, so keep the company of the Holy, and do only the jaap of Naam.
The Bani does not say to rely on good deeds/karmas, in order to realize Him, for as seen above good karmas are chains which keep us also prisoners in the mayavee creation, for we have to come and collect the fruits of those good deeds or karmas sown by us.
The Bani says: 
Aapay bheejeh aapay khaae
You eat your own sown karmas.
At other place regarding deeds, good or bad, the Bani tells us: 
ਕਰਮੀ ਆਵੈ ਕਪੜਾ ਨਦਰੀ ਮੋਖੁ ਦੁਆਰੁ ॥
Karamee Aavai Kaparraa Nadharee Mokh Dhuaar ||
By the karma of past actions, the robe of this physical body is obtained. By His Grace, the Gate of Liberation is found.
So you see, with deeds  whether good or bad, we obtain different bodies in the wheel of 84 according to our merits, but definetely not the Truth of Nam, which is obtained by His grace.
And to add a bit, no one can do His simran by himself or herself, for as the Bani says:  Se simrae jis Aap simrae. 
Which means, only that being meditates on His Nam, to whom He wants, so you see Pen Jee, it is not in anybody´s hands to do His simran.
That is why, most people have aversion to Nam japnaa, they prefer to do and are ready to do any other things or activities above His Nam simran as seen in the Bani,  in almost each ang of it.
Many have the concept that Nam simran is doing a mantra simran or meditation, which is not correct at all.
His Simran is the jugtee which will reveal or manifest the Satnam, Nam or Shabad as the ultimate Truth within us
 
His simran is the actionless action, thus truly the truthful living, for by engaging in it, we are on the path which will only lead us to that Truth / Sach since the very beginning or in the eternity.
Truthful living can also be seen as His Simran, for as the Bani says:
Jin Har japeeya se Har hoeeya. 
This means, whosoever does His simran, becomes one with Him.
The Bani does not say do good deeds in order to manifest that Truth within yourself, rather emphasizes again and again on His simran, if only our purpose is of merging ourselves in Him.
Good deeds or moral living are necessary only to the extent of keeping our vessels (mind) clean, for when the ocassion arises the Amrit of Nam can be poured into our very inner  being.
Good deeds is only keeping the vessel clean, which by all means is empty by itself. 
Good deeds is not Nam, is not Amrit.
Amrit is poured into us by His grace, but for that our vessels have to be clean.
 
So the next question could very well be: how can that Amrit of Nam be obtained?
Guru Jee tells us the correct answer in a simple manner: 
ਅੰਮ੍ਰਿਤ ਵੇਲਾ ਸਚੁ ਨਾਉ ਵਡਿਆਈ ਵੀਚਾਰੁ ॥
Anmrith Vaelaa Sach Naao Vaddiaaee Veechaar ||
In the Amrit Vaylaa, the ambrosial hours before dawn, chant the True Name, and contemplate His Glorious Greatness.
Bhagat Jan, Gurmukhs, Guru Sahiban.... all of these come at our level from that realm of Ultimate Truth, where nothing else exists but He himself alone.
And they come for the only purpose of awakening  us to that reality of Truth/Sach/Nam, by singing His praises; to which we are unaware due to our deep rooted agyanta and manmat.
 
In relation to whatsoever has been mentioned in this post, I would like to end with some beautiful verses from the Bani of Panchvee Patshahee:
 
ਅਬ ਕਲੂ ਆਇਓ ਰੇ    
Ab Kaloo Aaeiou Rae   
Now, the Dark Age of Kali Yuga has come.  
ਇਕੁ ਨਾਮੁ ਬੋਵਹੁ ਬੋਵਹੁ
Eik Naam Bovahu Bovahu ||
Plant the Naam, the Name of the One Lord.
ਅਨ ਰੂਤਿ ਨਾਹੀ ਨਾਹੀ ॥
An Rooth Naahee Naahee ||
It is not the season to plant other seeds (good deeds/karmas, poojas, pilgrimages, fasting, torturing oneself, idol worship, keeping quiet, etc . 
ਮਤੁ ਭਰਮਿ ਭੂਲਹੁ ਭੂਲਹੁ ॥
Math Bharam Bhoolahu Bhoolahu ||
Do not wander lost in doubt and delusion.
 
ਮਨ ਰੁਤਿ ਨਾਮ ਰੇ ॥
Man Ruth Naam Rae ||
O mortal, this is the season of the Naam.
ਗੁਰਮੁਖਿ ਨਾਮੁ ਜਪਹੁ ਦਿਨੁ ਰਾਤੀ ਅੰਤ ਕਾਲਿ ਨਹ ਲਾਗੈ ਪੀਰ ॥੧॥ ਰਹਾਉ ॥
Guramukh Naam Japahu Dhin Raathee Anth Kaal Neh Laagai Peer ||1|| Rehaao ||
As Gurmukh, chant the Naam, the Name of the Lord, day and night. At the very last moment, you shall not have to suffer in pain.
 
Then as a consequence of this truthful practice, following is the result which takes place:
ਜਨ ਨਾਨਕ ਗੁਰਮੁਖਿ ਜੋ ਨਰੁ ਖੇਲੈ ਸੋ ਜਿਣਿ ਬਾਜੀ ਘਰਿ ਆਇਆ ॥੪॥੧॥੧੯॥
Jan Naanak Guramukh Jo Nar Khaelai So Jin Baajee Ghar Aaeiaa ||4||1||19||
O servant Nanak, that person who plays this game as Gurmukh, wins the game of life, and returns to his true home (Sach Khand). 
 
ਗੁਰਮਤੀ ਨਾਮੁ ਧਿਆਈਐ ਸੁਖਿ ਰਜਾ ਜਾ ਤੁਧੁ ਭਾਇਆ ॥
Guramathee Naam Dhhiaaeeai Sukh Rajaa Jaa Thudhh Bhaaeiaa ||
Those who follow the Guru's Teachings meditate on the Naam, the Name of the Lord. Filled with a joyful peace, they surrender to Your Will.
 
So you see Pen Jee, Guru Jee in each Ang, stresses upon Nam, and its japnaa or simran, to cleanse us from all our karmas/deeds whether good or bad, and at the same time to manifest or reveal that Aad Truth/Sach of Nam, within us, not otherwsie.
Sat Sree Akal.
 

They are as different as North and South.
Nam is the only everlasting and changeless Truth, which can be described as a  supreme  consciouss creative power with infinite virtues, and among all of them  love and  mercy,  like cream on  milk, as per description by His Bhagat Jan, Gurmukhs and Guru Sahiban.
While riddhis and siddhis are just lifeless and consciousless energies without any virtues by themselves. 
Take for example a knife, which can cut vegetables to be eaten, or can be used to harm someone. 
So you see, while Nam/Shabad/Satnam is a consciouss life force of the highest order, riddhis and siddhis are inert in essence.
 

ਗੁਰਮਤੀ ਨਾਮੁ ਧਿਆਈਐ ਸੁਖਿ ਰਜਾ ਜਾ ਤੁਧੁ ਭਾਇਆ ॥
Guramathee Naam Dhhiaaeeai Sukh Rajaa Jaa Thudhh Bhaaeiaa ||
Those who follow the Guru's Teachings meditate on the Naam, the Name of the Lord. Filled with a joyful peace, they surrender to Your Will.

Raag Maajh Guru Angad Dev.
 
* In the verse above, Guru Sahiban reveals us in just one line the summary of all spirituality, of what we ought to do, if only we want to meet Him, by engaging ourselves in the meditation of His holy Name.

Almost all of us do His bhakti in various ways.
But have we ever asked ourselves what is true bhakti which is accepted by Him, and not only that, but, that one which pleases Him the most.
For if it does not please Him what we offer Him, then, of what use is that bhakti?
We do bhakti not to please ourselves as per our limited thinking, but, to please our beloved Waheguru Akal Purukh.
 
ਇਕਿ ਖੜੇ ਕਰਹਿ ਤੇਰੀ ਚਾਕਰੀ ਵਿਣੁ ਨਾਵੈ ਹੋਰੁ ਨ ਭਾਇਆ ॥
Eik Kharrae Karehi Thaeree Chaakaree Vin Naavai Hor N Bhaaeiaa ||
Some stand and serve You; without the Name, nothing else pleases them.

Raag Maajh Sree   Guru Angad Dev.

Something for veechar:
ਬੇਦੁ ਪੁਕਾਰੇ ਪੁੰਨੁ ਪਾਪੁ ਸੁਰਗ ਨਰਕ ਕਾ ਬੀਉ ॥
Baedh Pukaarae Punn Paap Surag Narak Kaa Beeo ||
The Vedas proclaim that vice and virtue are the seeds of heaven and hell.
 
But it is Guru Jee who from His unbound grace and love for us jeevas that He tells us about something far beyond all this mayavee paraphernalia :
 
ਸਚੁ ਬੀਜੈ ਸਚੁ ਉਗਵੈ ਦਰਗਹ ਪਾਈਐ ਥਾਉ ॥
Sach Beejai Sach Ougavai Dharageh Paaeeai Thhaao ||
When Truth (Naam) is planted (by meditating upon it) , Truth grows. In the Court(Sach Khand) of the Lord, you shall find your place of honor.
Raag Sarang,  Sree Guru Angad Dev  Maharaj.

Sorry, but good deeds are karam. And as such, karamas are binding, are seeds which will definetely bring us back into the wheel of 84.
While Nam is purifying and liberation from the darkness of agyanta, and taking the jeev atma to the Jot of Sach, the realm of everlasting and changeless Truth.
Good deeds are lifeless, are unconsciouss tools in the hands of the consciouss beings. Or let us say, deeds good or bad are chains on the jeev atma which make them remain prisoners in the mayavee creation. So you see, good deeds can never be Truth or Nam the consciouss life force, as per Gurbani
Good deeds are necessary to live a moral life and be fit for walking on the path of spirituality, that´s it, nothing more. Of course, lack of morality can never allow anyone to lead a spiritual life.
With karmas wheter good or bad, one has to come back again and again into the mayavee painful creation, while being meditative on Nam, one gets freedom from all bonds, karmas, vices, sins and all that may stand between us and Him.
We have human janam, so that we may realize Him in His true form of Nam/Shabad.
In this respect, Gurbani can never had been so clear, for as seen in the following verses.: 
bha-ee paraapat maanukh dayhuree-aa.
This human body has been given to you.
goibMd imlx kI ieh qyrI brIAw ]
gobind milan kee ih tayree baree-aa.
This is your chance to meet the Lord of the Universe
mil saaDhsangat bhaj kayval naam. ||1||
Join the Saadh Sangat, the Company of the Holy; vibrate and meditate on the Jewel of the Naam
saraNjaam laag bhavjal taran kai.
Make every effort to cross over this terrifying world-ocean.
janam baritha jaat rang maa-i-aa kai. ||1|| rahaa-o.
You are squandering this life uselessly in the love of Maya. 
 
So please do not take truthful living as Truth as many believe. 
Truthful living is living with and in morality, which after are all are karmas. This morality is absolutely needed if of course we aim to become perfect spiritual beings, but by itself is not enough for our union with Him.
For that, we need His kirpa and His Nam.  That is why the Bani says: Nanak Naam jahaaz hae, jinee chareeya se utareeya paar. So you see, it is Nam which takes us across the maha bhavsagar, while moral or immoral living, are like iron chains or golden chains on us, means binding us and keeping us prisoners in this mayavee creation.
Doing His Simran, is not foolish at all, it is wise for it is the only thing that purifies us, liberates us and takes us back to Him.
It would be foolish to believe the contrary.
How could it be foolish, if you are given a ticket to go to a safe place for a disaster(parlay) is soon going to take place and you make use of it?
The ticket here means the human birth, to board on the jahaaz of Nam and go the safest place: Sach Khand.
Do not worry for doing the whole day Nam simran, which would be the ideal, for it means to live a Truthful life, for while doing so, one is absorbed in that Highest and only existing Truth. 
In that respect Guru Jee says: mere preetama hau jeeva Nam dhiaeeyeh. 
So you see, while they appear to be like us ordinary beings, yet in their innermost minds they are totally absorbed in Nam, nay, I would even go a step further and say they are Nam personified..
We moorakhs can never ever understand their reality, we see and judge them from our pettiness, fully absorbed in agyanta.
Nam is not a word in any particular language written or spoken 
Not a mantra. 
Nam is Sat Shabad, is akhoot Jot,  is pure consciosness, is Waheguru Himself,  the Infinite universal creator  of everything seen or unseen, at all levels.
 

SSA Guest Jee,
Apart from one's parents and Guru Jee, nobody is worthy to fall at their feet.
This is your virtue of true humility, which is also liked by Him, it will help you to reach higher levels within also. So keep it up.
If possible,  just send me blessings, much appreciated.
Thank you for being such a  noble nd a beautiful person/human being.
The creation needs many many like you.
Stay blessed.

SSA Guest Jee, welcome.
A1) The point between the 2 eyes you mention while doing simran, is the door  which allows us to enter the spiritual realms or dimensions. It is also the gateway to reach our Nijh Ghar, there is a lot into it,  unlimited parkash, unlimited dhun, even Waheguru   can  be met by entering into it, but for that purpose simran is the key.  With simran we get our surtee focused at that point, which is very much necessary to pierce the dark veil when we close our eyes.
    And you feeling something while there, is a mark of His apaar kirpa on you, so please continue with this your devotion, it is the least we can do respond to His pull.
A2) Trust Him, if He has allowed you to experience of tasting a sip of that bliss, it means there is much more He wants to give you within, so the best thing is not to analyze, just give your "self" to Him, and He Himself will guide and take you further.   Just enjoy while being there and stay focused in your simran;  with due time and grace, the Shabad Guru within, will Himself guide you within and answer your queries if any, for in the presence of the Shabad Guru, all doubts just vanish away. 
 Trust Him, have faith in Him and love Him, the more simran you do, the more He is pleased, and the more He is pleased, the more He showers His daya meher, and this pleasing Him, is the secret in spirituaility to achieve our goal of merging in Him.
   
   Stay blessed.

You can achieve power by practicing mantras. In english you could say that you 'sidh a mantra'.
As I mentioned above:
Haumai naavay naal virodh hai. Doay na vasai khataey.
 
If you practice a mantra, any mantra, with the aim of getting power, anger or anything related to the five thieves or ego then it is not naam. Naam is your 'true self', the Satnaam. Man tu jot swaroop hai, aapna mool pachaan.
 
The examples of abuse Sikhilove is making above refer to people who get some amount of power and use it for personal gain of some sort. Not all of them do so overtly, there are gupt ones who are potentially more dangerous. By definition this is not naam even though it may involve mantra simran. Not all mantra simran is naam simran.
 
I would say Sidhi refers to the power, which may or may not be used selflessly. In general Sikhs are not supposed to use these at all even though a Sikh will gain the ability to access them along the path (ridh sidh nav nidh) but should leave everything to Hukam, and approach Maharaj with Ardas in case there is any issue bothering the Sikh.
 
 

Very good understanding.
Naam, shabad,and amrit burn haumai and desires (trishna )   "haumai trishna shabad bujaai" Guru Amardas jee
Naam does not produce ego but it will invoke the awareness of it. The seeker becomes conscious of when mann is acting  in ego or when mann is in guru's hukam( gur-mat).    You get better in  recognizing when one's ego is in play. 
 

Men and women are Equal. Gurbani tells us to see God in every heart, and see that He is our True Husband. At some point, humans decided that mean are higher than women, when Gurbani teaches pure equality. Look at Mai Bhago, the perfect example of a woman. 
 
Our different Janams, our different sexes in janams are symbolic of this. We are ever changing. Only the Truth remains. Why worship a fleeting shadow when the King of Kings is the only being that remains, the only reason we wake up, eat food, breathe air, walk amongst the trees etc. Life is temporary. See God in your husband and wife, love them, respect and cherish them but don’t be attached to them. Don’t worship And get attached to a temporary body when image is an illusion. Live free of the illusion and if you want to worship, worship All as God. 
 
The men on here are getting it twisted to what they want the meaning to be. Mool Mantar sums everything up, God is One, His name is Truth, there is no other. 

100% correct bhen ji as all of the souls aatma is one whether it belongs to a male or female makes no difference at all.

The Amazing Benefits of Amrit Vela/ Amrit Muhurat
 
 

ਗੁਰਮਤੀ ਨਾਮੁ ਧਿਆਈਐ ਸੁਖਿ ਰਜਾ ਜਾ ਤੁਧੁ ਭਾਇਆ ॥
Guramathee Naam Dhhiaaeeai Sukh Rajaa Jaa Thudhh Bhaaeiaa ||
Those who follow the Guru's Teachings meditate on the Naam, the Name of the Lord. Filled with a joyful peace, they surrender to Your Will.

Raag Maajh Guru Angad Dev.
 
* In the verse above, Guru Sahiban reveals us in just one line the summary of all spirituality, of what we ought to do, if only we want to meet Him, by engaging ourselves in the meditation of His holy Name.

Almost all of us do His bhakti in various ways.
But have we ever asked ourselves what is true bhakti which is accepted by Him, and not only that, but, that one which pleases Him the most.
For if it does not please Him what we offer Him, then, of what use is that bhakti?
We do bhakti not to please ourselves as per our limited thinking, but, to please our beloved Waheguru Akal Purukh.
 
ਇਕਿ ਖੜੇ ਕਰਹਿ ਤੇਰੀ ਚਾਕਰੀ ਵਿਣੁ ਨਾਵੈ ਹੋਰੁ ਨ ਭਾਇਆ ॥
Eik Kharrae Karehi Thaeree Chaakaree Vin Naavai Hor N Bhaaeiaa ||
Some stand and serve You; without the Name, nothing else pleases them.

Raag Maajh Sree   Guru Angad Dev.