Sahib

Harsharan ji's post describes the answer quite well.
Let me also add that ALL the sounds and visions even, are part of the illusion...you are still in maya. it's stll trai-gun.
This doesn't mean that the naad you may be hearing and feeling is false, because this naad is still coming from that same source of sach-khand.....however, you are still wrapped in the illusion and the shabad is not fully manifest as the sehaj dhun in sach khand.

You will know when it's sehaj dhun or pure anhad bani because it will be pure para-bani coming drenched in amrit when waheguru reveals the Nijh ghar/sach-khand to you. At this stage you will see/feel/become with the Brahm jyot.....and ONLY then will you yourself be able to confirm that it is the purest, truest Anhad Bani you are hearing.


The sounds we can hear at early stages of different instruments..etc.. are all paon de shabad and related to the air/pavan. They change as you progress and so does the naad.
Initially the naad is intermittent but then gets clearer and more intense until it becomes 24hr.

In this part of the journey I think that it varies vastly for each and every one of us and according to our own gunas.
AT the same time you will get 'downloads' of knowledge, gyaan and understanding about 'Yourself''...and according to your own gunas.

We will often question to ourselves if the naad or sounds are genuine and true anhad. ... the answer is quite simple because if we are questioning, then we must surely be still be wrapped in the illusion more than being drenched in amrit rus/naam
When we experience the -brahm jyot- amrit- prakash,- anhad in it's purest and highest form in sachkhand..... only then, will you have no doubts and be able to confirm to your self. I'm sure you won't be questioning or doubting in any way.

Gurbani talks about these different levels of illusion including Gandarve Nagri, Mrig trishna, Maya Jaal...which is all part of kaal to stop and divert you. This occurs ALL the way up to the doorstep of waheguru's sacha mahal. And only until HE opens it and you get prakash are you out of kaal's boundary.

I know there are so many questions.
My easiest piece of advice would be to start doing regular simran with waheguru jap.
Ideally most of us that speak on here have started with the saas graas and saas saas jugtees(techniques)
It really doesn't matter what technique you use as long as you get to that internal discipline of steadying your mind(from jumping to thoughts) and japping internally with the mind.

Eventually;-(if you already haven't)..you will begin to fall in love with the waheguru gurmantar.
Whilst doing this it is important to be listening, listening and listening...to just listen to yourself inside doing the jap.
It is when you start listening to your sukham(subtle) self whilst doing jap...that waheguru begins to manifest within.

This is the point where i get confused."physical guru" means other than guru granth sahib ji?I know there are answers of all questions in guru granth sahib ji,but without his bliss it's very difficult to understand all.So,there are lot of questions in my mind.I try to meditate,but such queries are restricting me.I mean I get scared while meditating.So,should i focus on waheguru? It will happen on it's own?In gurbani there is lot of stress at many places about NAAM.I know it's hard to say anything unless experienced. I hope waheguru ji will make my doubts clear ..

To put it in simple small words...............
We don't need no master or physical guide to help,hold and guide us at further stages..
ALL we need and should be looking for is the SHABAD.
The Shabad IS the Guru.
Guru Nanak ji told the yogis 'shabad guru surat dhun chela'....when they asked young guruji who his master guru was.

However, if we are blessed with his kirpa and baksh...and may need a guide to hold our hands across the turbulent world ocean, then Nanak ji himself will give you his darshan.

How do we know if we are listening to real Shabad (Naam) or traigun bani, braham janjalla?

The following is from Sant Baba Isher Singh Ji's Diary:
Types of Naam: There are 2 types of Naam:
Japa (Varan Atmak Bani/Naam): It is the Outer Sound Principle. It is also known as the language of the Pranas or the vital airs for it depends on different types of vibrations in the air. All these types of Japas give solace of varying degrees and one gets peace of mind of a temporary nature only, be­cause the various bodily chakra involved in them are of a lower order, situated below Third Eye. Varn-Atmak words pave the way to Dhun-Atmak Shabd and are thus essential aids in stilling the mind of oscillations, purging it of all impurities and rendering it capable of apprehending the Dhun-Atmak current within. The Varn-Atmak words may and do differ because of lingual differences, but the Dhun-Atmak Shabd being the Life-Principle of the spirit or soul is the same throughout. It can be further sub-divided into 4 subdivisions: Baikhri: These are labial sounds or sounds which are uttered with the aid of tongue and lips. It is when God's Name is recited with tongue and lips. It is the first technique and holds 1 unit in power. Madhma: These are guttural sounds which are produced in the throat or at the back or root of the tongue and palate. It is when God's Name is recited within the throat but without the use of tongue. This is 10 times the power of Baikhri. Pashyanti: These are sounds which originate from the heart center. It is when God's Name is recited within the heart but without the use of tongue. This is 100 times the power of Baikhri. Para: These are sounds which arise through vibrations from the navel center. It is when God's Name is recited within the navel but without the use of tongue. This is 1000 times the power of Baikhri. Ajapa (Dhun Atmak Bani/Naam): This is the Eternal Sound Current reverberating endlessly in every living thing. It is an Unwritten Law and an Unspoken Language. It becomes audible, however, when a spirit rises above body-consciousness. Here one has just to listen to the all-pervading Naam or Shabd. As this Sound cannot be expressed in any symbolic form, it is ex­pressionless. It may be contacted above the sensory plane, behind the centre of the two eyebrows. Here one starts hearing Anhad Shabad. It generally referred to as Naam down to Trikuti; and below Daswan Dwar, where the causal region extends, It is called the Trigun Bani, or Sound within the regions of the three gunas. It is also described as Brahm Janjalla, the network of Brahm, the God of creation. This Trigun Bani or Brahm Janjalla is still within the domain of Kal or Dissolution and hence must disintegrate. HE is beyond Japa, Ajapa, and Anhad. More details are posted under: http://satgur.net/Articles/Spiritual/8

Very nice question and topic Sat Veer Jee

Actually Wahiguru or Satnam, is Anami, means nameless .... and this has to be so.

Why?

Because He is Alakh, means formless, and He is also Agam Purukh, means He is beyond reach.

There where He is, only He exists.

So if only He is one there, without any second, and there is no language to speak, because one needs mouth to say something, or to call someone. With whom do we have to comuniucate? What do we have to say or discuss with Him?

But then one may say, that is not totally correct, because we may call Him from our heart, or call on Him mentally... yes this all is possible, as long as the mind exists, which can be within the three planes where the mind operates: Physical, Astral or Causal

After that comes ParBraham region....there is no trace of maya or mind.

It is not Sach Khand, but it is just 2 steps below, and from there on, as one goes upper, finer and purer are the realms, right up to Sach Khand, the purest realm, where Sat Purukh resides.


What I perceive is that, people, not only our sikh brothers, but as well as of other religions also, tend to take that Supreme Being, with their preconcepted ideas and forms...for example sikhs think, when they reach up there, Guru Nanak and the other Gurus, with the Punj Pyares, the Saheeds, and many more good, brave and noble people, are all there to receive us ...like a huge congregation of all the people we think as good ones ..

The hindus think, their gods such as Vishnu, Brahma and Shiva, with their wives and sons and grandchildren, along with their ancestors, their sadhus, etc ... etc are going to be met, when reaching there...

The same is applied with the followers of the rest of the religions...

Due to this agyanta, people have a sense of variety, and thus are lost in brahm, and from there on starts the conflicts between all the people, each one claiming thier superiority and their truth. And because of this variety, there are wars, there is hatred, a lot of unjustice....Instead of being human beings, they are stone hearted beasts ...


It is such a pity, our Guru Sahibans while they were on the earth, tried their best to wipe off the mud from our mind and eyes(agyanta), and placed the simple truths in front of us, even left the Guru Granth Sahib for us,claiming that universal Truth as Nam or Shabad, and gave us the method to realize through Nam Simran . We can read any Ang from Guru Jee, and we shall only see these simple truths.

Some tuks as examples are as following:
Awar Kaaj tere kiteh na kam, mil Sadh Sangat bhaj kewal Nam.
Sarab rog ka aukhad Nam
Prabh ka Simran, teerath ishnan...
And many more can be mentioned.

But let us ask ourselves sincerely, how many of us do believe and follow their words. The thing is, though we profess to be devotees, we lack faith in the words of our Gurus, we take them as theory....but their words are priceless, amolak, eternal and true spiritual gems, for all the humanity.

We have limited their teachings, into 4 walls of many outer things, rituals, idol worship...etc, thus done a great unjustice to them.
Their whole purpose was to take us out from all outer things and concentrate on the only one reality within each and everyone of us, irrespective of caste, creed or class, which is Nam or Shabad.

This Nam is nowhere outside, thus it can not be given by anyone either...it is the same inside each one of us, whether one is a sinner, a saint, a robber, a sadhu, a mahatma, male or female, a hindu, a muslim, a sikh or a christian.....

Because that Nam or Shabad is a power, a highest state of Consciousness, which implies that it is also omnipresnt and omnipotent.


And this Nam is not like the genius of Aladinos lamp, that we rub it when we want something and start asking for our desires to be fulfilled, like taking away sorrows, wanting miracles, wealth, power, status, properties, sons, lands....and a huge endless list.

This Nam or Shabad as such, existed even before we were not born, and shall stay even when we shall not be here... this Nam or Shabad as being a Consciouss power of the highest order, works in its own ways, and not per our thinking, or our petty logic...

The purpose of all Gurmukhs, is not to make us understand the mysteries of the creation, not because they do not know, or are not capable of it, but because we are very limited.

For that, they say, go inside youself, and see everything it by yourself. All your doubts shall be dissolved.

And there is total logic in their words, because when we reach His stage, we shall become Him.... so then who is left to ask? and who is there to answer? Naturally nobody, except Him.

Such is His mahanta, His greatness, His wadeeayee...Oooch Apaar, Beant Soami.

The Bani clearly says: Jin Har jaapiya, se Har hoeeya

Sar Sree Akal.

Sahib Jee,
meditation is the door which allows one´s soul consciousness, to trespass from the physical world into the spiritual world. There are quite a few things which are common to mankind as well as these highly spiritual beings, gurmukhs, sant janas, and as well as our very Guru Sahibans.

Meditation is one of them, it is not exclusive for any social or geographical status.

In the very begining, before Shabad manifested itself as Wahiguru or Satnam, that very Shabd was absorbed in itself in a meditative state.

The difference between us and these superior and pure spiritual beings is, that while we are full of rust of karmas and sanskaras, they are spotless and inmaculate, so naturally while we can not even think of meditating or it is as hard as like chewing iron; but for them, it just takes them to close their eyes, and wow, they are there...so quick, it is instataneous.

They are totally filled with Naam, their whole being, their rom rom, reverbeartes with Naam, nay, they are the embodiment of Naam.....

Waaaaheguruuuuuu.

Chaz JI, you are referring to the Astral level only, when there are many more above it... Physical -- etheric -- astral -- mental --

So to say that the Astral realm is limited --- well yes it is... because the astral level is only a small portion of what exists. You can't experience ONEness in the astral level, but you can in levels much higher.

How do you ascend to higher levels? You have to raise your frequency to detune the astral level and tune into a higher level. And remember that consciousness is pure frequency so you have it within you. Also remember that love / caring etc are emotions which have a higher brainwave frequency... while anger and jealousy and fear cause lower brainwaves... so that is a starting point and also why seva helps. Its why those who are angry and fearful and jealous have much trouble progressing spiritually at least until they resolve the conflict.

And yes, I have experienced at least briefly the feeling of ONEness before, and while connected in that state, I lost connection to any sort of form. It was like I was the smallest pin point of consciousness, but at the same time I was everywhere. However it was very brief... I did experience the level above astral once... but never again after that one time.

Also, you ARE part of that source! YOU already know the way there.... you are NOT something separate from the creator. THAT'S the illusion...

I have been contemplating this eye straining and looking in particular directions.

Guru ji instructs us with:

ਨਉ ਦਰ ਠਾਕੇ ਧਾਵਤੁ ਰਹਾਏ ॥
na-o dar thaakay Dhaavat rahaa-ay.
Those who close off the nine gates, and restrain the wandering mind,
ਦਸਵੈ ਿਨਜ ਘਿਰ ਵਾਸਾ ਪਾਏ ॥
dasvai nij ghar vaasaa paa-ay.
come to dwell in the Home of the Tenth Gate.


Are we wrong in thinking these physical eyes are the ones that will see all or will it be the inner eyes of the mind that used when we dream for example.

If we just close the eyelids and still move the eyes in a particular direction aren't we infact keeping our dhyaan in the physcial eyes and trying to force them to see through the darkness or skull?

Isn't the whole objective to still the mind and then invert it inwards rather than outwards. I appreciate this is easier said then done but just some food for thought.

I can appreciate if one does this to stop the eyes moving about, but it shouldn't be straining.

Speaking of visions. I read this very interesting info on chakras.net.

The Lotus in the Āgyā Chakra has two petals only. They stand for GU (darkness/ignorance) and RU (light/knowledge), the two syllables from which the word GURU (master) is formed. They also bear the Mantras HAM and KSHAM which represent the sun and the moon, the “masculine” and “feminine” principles, Shiva and Shakti, Purusha (consciousness) and Prakriti (nature).

These principles and primal powers influence both our body and mind. When out of balance they cause psychic or physical disturbances or illness. Until the principles of Shiva and Shakti are united we live in a world of duality from which our desires, wishes and striving after happiness originate. When Shiva and Shakti become one we become whole, the feeling of separation and the emotions connected with this, eg a sense of being unfulfilled and incomplete, vanish. The union leads to balance, liberation, desirelessness and contentment.

In our world duality prevails. Every state, every expression exists as an opposite: Masculine-feminine, positive-negative, hot-cold, good-bad, big-little, long-short, light-dark, wet-dry, clever-stupid, industrious-lazy, the list can go on ad infinitum. We have learnt to think and judge according to these categories. But in reality the apparent opposites are merely manifestations of the same principle – simply extremes of the same thing. One is a lack of the other, therefore, lightness is a lack of darkness and vice versa. Both are expressions of the ruling intensity of light, therefore reflecting the same principle. This simple example may be clear, but in the complexity of life we are often unable to recognise the unity behind the duality. Through the Āgyā Chakra, however, we are able to look behind the scenes and realise that everything existing is a manifestation of God.

The Mantra syllables HAM and KSHAM also stand for Idā and Pingalā, the two main Nādīs, that are allied to the moon and sun principles in the body. The third, and central, Nādī, Sushumnā, represents the Divine Consciousness.

Every twelve years the biggest and most exalted spiritual festival in the world is celebrated at the place where the three holy rivers, Gangā, Yamunā and Saraswatī, meet – the Mahā Kumbha Melā of Prayāgrāj . Gangā and Yamunā, which symbolise Idā and Pingalā, flow above the ground whereas Sarasvatī, the symbol of wisdom and pure, divine consciousness (Sushumnā) flows beneath the earth. During a specific planetary constellation that only occurs every twelve years, the Sarasvatī rises to the surface and unites with the other two rivers. At the time of the Kumbha Melā one can actually discern a stronger current and an increased flow of water at this place. Millions of people go there and immerse themselves in the water in order to free themselves of their Karmas.

For a Yogi the true Kumbha Melā occurs in the Āgyā Chakra. Gangā, Yamunā and Sarasvatī correspond to the main Nādīs, Idā, Pingalā and Sushumnā. The Āgyā Chakra, where these three strong energy currents meet in the human body, is also known as TRIKŪTĪ TATA . Other terms for the Āgyā Chakra are TRIVENĪ TATA and BHRŪKUTĪ TATA (Eyebrow Centre).

In many older illustrations of the Chakras one can see a twisted white cord made from three threads in the Āgyā Chakra. This also symbolises the three Nādīs. In India the Brahmins wear such a cord across their chest as a sign of purity of consciousness.

When Yogis purify these three Nādīs through concentration, meditation and Prānāyāma they are able to keep their consciousness in the Āgyā Chakra. With the merging of these three currents of energy in the Sahasrāra Chakra they attain the state of Samādhi, the highest level of consciousness. Just as the Kumbha Melā only takes place every twelve years, it is also only very seldom that all three Nādīs are active simultaneously. The body and energy channels are purified by regular practice of Prānāyāma and Hatha Yoga so that ultimately all three Nādīs can be aroused at once with the assistance of concentration and meditation. With this a radiant light appears in the Trikūtī and the Yogis immerse themselves in this light just as the faithful immerse themselves in the holy rivers at the Kumbha Melā. All karmas are dissolved in this light of Divine Love and wisdom.

The following can perhaps help us to visualise this? Complete darkness ruled for millions of years in a mountain cave. One day a cave explorer found his way into the cave with a bright torchlight. What happened? Can darkness exist and remain of its own right in a place where it had prevailed for so long? No! As soon as light appears darkness gives way. And what is the essence of bad Karma? It is a violation of Divine Law that was a result of mistaken knowledge, therefore, basically, “darkness” in our consciousness.

All darkness disappears from our being the moment the light of knowledge and truth is ignited.

What is light? Light is Ātma Gyāna and Ātma Jyoti , the light of the Self. The Divine Flame burns constantly in our heart. When it rises and its beam penetrates the Āgyā Chakra any duality is dissolved – Shiva and Shakti, Purusha and Prakriti, are again united.

The flame of the Self is nourished by the oil of love and devotion. Its wick is formed by concentration, meditation and Guru Mantra. When it rises from the heart to the Āgyā Chakra it awakens Bhakti within us. The purer the oil of our love is, the purer and stronger the flame burns. In the Āgyā Chakra we dive into the ocean of Bhakti and attain immortality of the Ātmā.

The Āgyā Chakra is comparable to empty space – free of form, colour and qualities. It is a space of purity and unity, the site of Ānanda, bliss. Here the wings of the soul unfold. Free from the net of Māyā that held it captive, it climbs and dissolves in the light of the “Thousand-petalled Lotus” (Sahasrāra Chakra) that shines as brightly as millions of suns.

There are three aspects associated with the Āgyā Chakra – emptiness (SHŪNYATĀ), consciousness (CHIT) and bliss (ĀNANDA).

SHŪNYATĀ (emptiness) means the absence of a “second” – there exists only unity. While duality exists there is doubt, discord and quarrelling. In German each of these words is based on the word ZWEI, which means two – Zweifel (doubt), Zwietracht (discord) and Entzweiung (quarrelling). Whereas in German the words for unity (Einheit) harmony (Einklang), understanding (Einsicht), concord (Eintracht) and agreement (Einigkeit) all contain the word EIN, meaning one. The latter qualities are the basis for harmony, wisdom, happiness and peace. “Emptiness” is not absence, deficiency or lack of fulfilment, it is the opposite – absolute existence and absolute fulfilment. The “sound of silence” vibrates within us, filled with the vibration of eternal happiness.

CHIT (consciousness) means total clarity and certainty; we recognise and understand the truth. With this we achieve the purpose and fulfilment of our existence – thereafter living means “conscious existence” (CHAITANYA), as opposed to unconscious matter (JADA).

ĀNANDA (bliss) is the expression of eternal, perfect joy that is based on the unity of the Ātmā and transcends the opposites of pleasure and pain.

When we try to fulfil our longing for happiness in the world, we are in reality trying to catch a glimpse of the reflection of Ānanda that radiates from our own inner being. Worldly happiness shimmers seductively – and bursts like a soap bubble when we try to catch it. The joy of the Ātmā is, however, “empty”, which means that it is without properties - absolute, incomparable, infinite, unchanging and steadfast.

The Mantra of the Āgyā Chakra is OM, the original sound of creation. This Mantra is the sound of both the Āgyā Chakra and the Sahasrāra Chakra. OM is the sound of the Divine that we hear when the Ātmā expands into infinity and unites with the Supreme. God, the Supreme Self, cannot be comprehended by the intellect or described with words, but can be experienced as vibration – light, sound or energy. God exists as vibration in every atom. The vibration of the Supreme is A-U-M, or OM. This represents the beginning, middle and end; therefore, the whole of creation. When in meditation we become absorbed in this Bīja Mantra we are able to hear the omnipresent, divine vibration of creation.

In meditation concentrate on the Āgyā Chakra with the Mantra OM or your Guru Mantra and visualise a divine image or symbol there. Through Bhakti and Gyāna, devotion and wisdom can be experienced. This experience is known as Paravidyā, “complete” knowledge, because it is unchanging, unlimited and eternal. Through the intellect we merely gain Aparavidyā, “incomplete” knowledge, which is changeable, limited and bound by time.

The awakening of the Āgyā Chakra is an essential and fundamental step in our development. The abilities that lie in this Chakra help us to cope with all problems and are of great assistance for those people suffering from psychic problems such as depression, Schizophrenia or changeable emotions. Emotions, in themselves, are unbiased. They are a form of energy that can serve us positively or negatively, just as fire can be useful but also destructive. With the assistance of the Āgyā Chakra we can learn to control and guide this inherent energy positively.

VAIRĀGYA (renunciation) is a prerequisite for the attainment of true knowledge. To attain the eternal we must let go of the transitory. Vairāgya is an inner occurrence – the extinction of our wishes and desires. These always produce new karma, and when they “dry up” the river of karma runs dry by itself. Vairāgya is best developed through concentration on the Āgyā Chakra. But at the same time we should be careful of the harmony and balance between “heart and intellect”, and never ignore either. Never forget – the goal is to harmonise and unite both aspects of our being, not to suppress one of them.

In the Āgyā Chakra we dive into the ocean of knowledge and the ocean of bliss (Ānanda) in which fear and sorrow vanish without trace. But we are still not at the goal. We are still not fully united with the Self. At any time Māyā can again seize possession of us and pull our consciousness down into lower levels. We can protect ourselves from this when we read holy books, seek out spiritual company, cultivate good thoughts, never cause anyone pain and always behave with love and understanding. When your actions are filtered and purified by the Āgyā Chakra they are exemplary, pure and positive and support your spiritual development.

Many who start with Yoga are initially full of enthusiasm and practise very diligently, but after a while they give up. Why is this so? Because their resolve was not firm enough.

Our goals in life should be as strong and firm as a tree – deeply rooted and able to withstand all storms. This is a precondition for our success in life. Nothing can succeed without firm resolution from the start. Cause and effect, as well as beginning and end, are inseparably linked to one another; but because of our dualistic perceptions we generally do not realise this.

Everyone is responsible for their own life. Consider the purpose of your existence and what you would like to achieve in life. Make your decisions with Viveka (discrimination), live consciously with love, understanding and devotion, and it is certain that you will reach your goal, God-Realisation.

Kẖat nem kar koṯẖ▫ṛī bāʼnḏẖī basaṯ anūp bīcẖ pā▫ī.
He fashioned the body chamber with six rings, and placed within it the incomparable thing.
Kunjī kulaf parān kar rākẖe karṯe bār na lā▫ī.
He made the breath of life the watchman, with lock and key to protect it; the Creator did this in no time at all.
Ab man jāgaṯ rahu re bẖā▫ī.
Keep your mind awake and aware now, O Sibling of Destiny.
Gāfal ho▫e kai janam gavā▫i▫o cẖor musai gẖar jā▫ī.
You were careless, and you have wasted your life; your home is being plundered by thieves. ||1||Pause||
Pancẖ pahrū▫ā ḏar mėh rahṯe ṯin kā nahī paṯī▫ārā.
The five senses stand as guards at the gate, but now can they be trusted?
Cẖeṯ sucẖeṯ cẖiṯ ho▫e rahu ṯa▫o lai pargās ujārā.
When you are conscious in your consciousness, you shall be enlightened and illuminated.
Na▫o gẖar ḏekẖ jo kāman bẖūlī basaṯ anūp na pā▫ī.
Seeing the nine openings of the body, the soul-bride is led astray; she does not obtain that incomparable thing.
Kahaṯ Kabīr navai gẖar mūse ḏasvaiʼn ṯaṯ samā▫ī.
Says Kabeer, the nine openings of the body are being plundered; rise up to the Tenth Gate, and discover the true essence.
SGGS 339
 
Har har akẖar ḏu▫e ih mālā.
These two words, Har, Har, make up my maalaa. 
SGGS 388

Gur mil jīṯā har har kīṯā ṯūtī bẖīṯā bẖaram gaṛā.
Meeting the Guru, I am victorious; praising the Lord, Har, Har, the walls of the fortress of doubt have been destroyed.
SGGS 453
 
 
Kabeer, it does make a difference, how you chant the Lord's Name, 'Raam'. This is something to consider
Everyone uses the same word for the son of Dasrath and the Wondrous Lord. ANG 1374 
 
Says Kabeer, chant the two letters of the Lord's Name - Raa Maa. 
If He is your Lord and Master, He will protect you ANG 329


In the same way, Gurmantra/GurShabad is to be chanted Wahe. Guru. 

If you look at Sufi Zikr they chant Allah. Hu. 


Kar kirpā jis āpnai nām lā▫e.
Those whom the Lord mercifully attaches to His Naam -
Nānak cẖa▫uthe paḏ mėh so jan gaṯ pā▫e.
O Nanak, in the fourth state, those humble servants attain salvation.
 
 
Please forgive me for any mistakes.
WJKK WJKF


 

baba ji hun te kuch hor sunan nu jee nahi karda. from now on i have decided to listen to Karak Brahmgyani Sant Baba Ishar Singh Ji Nanaksar wale or Sant Ishar Singh Ji Rara Sahib wale or read jeevan of Sant Baba Nand Singh Ji.

hor te chaare paase hanera hi dikhda or just go straight to Dhan Sri Guru Granth Sahib Ji maharaj. bas chit udas ho gya hun.

Welcome ChazS1ngh !

You are right, it really pushes your inner ego to the limits at times.
I have to constantly remind myself that it is ALL him and his kirpa.

All I ever pray and ask for is that LOVE keep getting enshrined and stronger. I beg that I don't accidentally let a veil come over that connection.
We all know just how easy that is in the world we live in.

I hope you inspire and get inspired on this forum.
Many members have influenced and motivated each other in many aspects. I think there is material and information on here that you will not find anywhere else or that no person, institution or gurudwara would ever have told you.
Most of it is confirmed and acknowledged in some sort of practical approach or experience, and I don't know anywhere else where these kind of contributions exist.

That's what I was alluding to That everything we 'hear' is really internal.. its really our soul that is hearing and not the physical body.
Having experienced the OBE state, I can say that I know what the feeling of movement without feet is like... and hearing without ears... Basically when I say the entire universe is vibration... its because everything arises out of the ONE consciousness... matter is all just energy vibrating at a slow state (comparatively speaking). Our true nature is actually nonphysical.

btw I am really loving this forum... as I am finding lots of like minded people here nice to meet you!

Pen Jee,
thanks for such an inspiring and natural post; but if allowed I would like to share some points along :

The brain may be the receptor and decipher the electrical signals received, and is useful when there is body ....

But what about, when one deceases, and there is no physical body with its organs?

The thing is , the mind receives information through the senses and the physical organs. And all this, is limited between the material parameters.

Saints tell us, that the soul has the faculty to see, which is called "nirat", and the faculty to listen, which is called "surat".

Christ also referring to this topic says in the Bible: having eyes yee see not, having ears yee hear not.

Sachay Patshah Dhan Guru Angad Dev Maharaj also, tells us something on this Sound listening and seeing, in His pure paviter Bani of Raag Majh:

ਅਖੀ ਬਾਝਹੁ ਵੇਖਣਾ ਵਿਣੁ ਕੰਨਾ ਸੁਨਣਾ
Akhee Baajhahu Vaekhanaa Vin Kannaa Sunanaa
अखी बाझहु वेखणा विणु कंना सुनणा
To see without eyes; to hear without ears;

Here He is telling us, that, that power of Truth, of Shabad or Naam which is within us, is reverberating all the 24 hours, which can be seen and listened to, and for that, we do not need these physical eyes nor these physical ears. So what He is saying is, that Primal Sound or Shabad, has existed right from the very begining, and is the source and origin of everything seen or unseen.

Christ also says in the Bible: In the begining was the Word(Shabad), and the Word was with God, and the Word was God....

Now most of us can not listen or see the reulgence of that Shabad within, and that is because, our minds are filled with the filth of karmas, desires, revenges, anger, hatred, falsehood ...... but that does not mean, that the Shabad of which our Guru Sahibans and all the true Gurmukhs or Bhagats talk about, is something a product of their imagination.

Nay.

It is their very interaction and experience with that ultimate and Supreme Truth, known as Shabad, Anhad Bani, Amrit Bani, Naam ..... different words have been used by different Lovers of God, at different places and times, but all do refer to the same Power

ਪੈਰਾ ਬਾਝਹੁ ਚਲਣਾ ਵਿਣੁ ਹਥਾ ਕਰਣਾ
Pairaa Baajhahu Chalanaa Vin Hathhaa Karanaa
पैरा बाझहु चलणा विणु हथा करणा
To walk without feet; to work without hands;


ਜੀਭੈ ਬਾਝਹੁ ਬੋਲਣਾ ਇਉ ਜੀਵਤ ਮਰਣਾ
Jeebhai Baajhahu Bolanaa Eio Jeevath Maranaa
जीभै बाझहु बोलणा इउ जीवत मरणा
To speak without a tongue-like this, one remains dead while yet alive.


In the above 2 lines, Satguru Jee is telling us, that not only can the soul see and listen without physical eyes and ears, but it can move and fly also, without any feet nor hands to work.
Naturally all these references by Guru Jee, are of the spiritual aspects of the soul alone, not of the body...

Now we may ask, what is the work of the soul which Guru Jee refers to?

Well, He clearly refers to the work of devotion, of bhagtee of Wahiguru ....

In which, one need not do anything such as rituals, customs, idol worship, etc(outer practices), in order to have the Darshan of the Jot of Wahiguru, and listen to the divine melodies emananting from that Shabad .....

But that much, as, His bhajan bandagee

Further on He reveals us some secrets for one´s spiritual progress and achievements, that, one need not the tongue to recite nor read anything in performing His devotion, but to do His Naam Simran with concentrated attention, in order to gather our dispersed consciousness throughout the nine portals of the body, and enter the spiritual realms, and there with the aid and guidance of Naam, through its Light and Sound, return back to our Nijh Ghar Sach Khand.

That is why the Bani says: Shabad Guru, Surat Dhun chela. The Shabad is our True Guru, and the disciples/ sikhs or chelas are our souls.

Sat Sree Akal.

I have experienced sounds I can't describe to others during some spiritually transformative events. Some were like static, rushing, pusling, electrical, vibrational sounds..... Other times more like wind. I have also heard sounds that were more like chimes like I was surrounded by hundreds of wind chimes. It's really difficult to explain to others that the sounds are indeed actually 'heard' even though they are not something from the outside environment.

Thing is what we consider to be sound is only what our brain deciphers the electrical signals to be. ALL sound is internal. Until our brain deciphers the pressure waves in the air and the choclea changes it to electrical signals.... What we perceive as sound does not exist at all. Sound requires a source, a medium, and a receiver. Without the receiver (your ear) it remains as mere pressure waves in a medium (air). So to me the interesting thing is to wonder where are we receiving the signals from, that we are recognizing as sound? And I find it very very awe inspiring that over 500 years ago, our Gurus knew that the basis of sound (and everything in existence) was vibration, long before science knew!!

Was listening to Giani/Bhai Paramjit Singh Ji Khalsa (Anandpur Sahib Wale) live on SikhChannel last night and must say I was really impressed with this guy's katha. His topic was naam simran. I will record it and put it up because it was a very inspiring Katha. This guy is very outspoken and was not afraid to tell the sangat off on numerous occasions.

There was one point he made which really caught my attention when he was asking the sangat to jap. Someone sitting in the sangat decided to accelerate their jaap and became engrossed in their own mast like you see on some occasions. Bhai Sahib stopped the jaap and made a very important point. He said not to jap so fast like that because your surti will not be able to latch on and keep up. He said once someone else was doing the jaap in this fashion so he asked him what stage he had achieved in the time he had been doing sirman. The person replied he hadn't achieved anything to date. Bhai Sahib gave the analogy of peddling on bike very fast but the chain is broken so in fact your not going anywhere. He said its the same with simran when done in that fashion. Your japping so fast that your speech has gone off in its own direction and your mind/surti was not focused and was left behind to do it's own thing. That is why nothing is being achieved.

Key point : Keep the simran slow so that the surti can hear each recitation clearly and stay latched on for the ride.

i have read a lot of beas books..radhaswamis dont consider tinnitus as anhad shabad..but they consider that these innitial sounds are the way to the anhad shabd..from practical experience my grandfather who is both amrit dhari and radhaswami once heard a bell sound which took him out of the body..he could see his body in front..the he was caried by some force and he saw a very bright light...he said that it was so bright that even sun is nothing when compared..it all happened due to that uplifting bell sound..so i believe along with waheguru jap this exercise should also be included

Ya..the initial sounds are just helpful for concentration...anhad sounds are loud and uplifiting ..they uplift your surt very fast in sukhmana nadi which gives us a flying like sensation

Wow that was amazing Ragmaala! Sometimes I feel get the feeling of falling and I immediately wake up as soon as it happens. So it's good to know that this feeling is rooted in some kind of fear and that it can be accessed during lucid dream. It is probably an ancestral fear but something that can be worked on nonetheless.

I read your article. I am searching the reason for continuous sweetness in my mouth. I is continue from 2012 on-wards. In 2011 I have started recitation of gayatri mantra constantly every-time when I became conscious in day and even in midnight whenever I wake up. In 2012 I had experienced this and after some months I was also hearing constantly sound of om. It was smooth and constant when I was alone. After that somebody advise me to stop mediation and recitaion of mantra. Even then I have sweetness in my mouth but lost that sound.

That's what I experience. The sounds come and go but the sweetness remains and is much more frequent.

'N30Singh' first compiled this many years ago. It deserves to be made a sticky.


.....Going back to Naam now, there are many techniques how to do jaap of Shabad given to you by mahapursh in form of panj pyares, most of puratan samparda's give you shabad/Gurmantar in amrit sanchar but give you Naam jugti in a separate session alone - mahapursh and jagiaso.

Also may i add it's not proper to say, i got naam amrit from others or mahapursh in form of panj pyares, panj pyares instill naam in you, you get shabad from panj pyares. Naam is inside us day we were in the womb. Naam is everywhere, exist in his creation:

Gurbani says:

Naunidh amrit prabh ka naam, dehi mein iskaa bisraam (GGS : 292, Sukhmani, 23.1).


Anyway here are some of the techniques(jugti) given by mahapursh in the past, they are diffferent. Remember there is no such thing as one technique is better than others, people on this forum should get out from this "bamal bussa" and "dubta" black and white sikhs trying to propagate. Yes certain people find certain techniques comfortabale but they can't say one technique is superior than others.


- Technique given used and given by mahapursh- sant 108 baba sunder singh ji bhindranwale (fetched from gyani thakur singh ji japji sahib katha translations tapes):

Ajapa jap

Jap is of three types:

1. Vachak- Recitten with tongue and can be heard by others.

2: Upas: Recitten with tongue also but less audible.

3. Manas- Meditation of Vahiguroo with mind..meditation through thought process.

First stage of gursikh is Vachak. Gyani Ji gave example of how siriman 108 sant baba sunder singh ji maharaj bhindranwaley used to do japji sahib first in one hour, then do second japji sahib in half an hour, then do third japji sahib in 15 minuites, then do fourth japji sahib in 10 minutes, then fifth time do japji sahib in 5 minutes.


- Techniques given by sant baba isher singh ji rara sahib waley (sub branch of bhai dya singh samparda)

Jap(meditation) is also done by:

1. Baikri Bani- When one recites naam with javan(tongue), hout(lips), khaieyal(thoughts) that is called Baikari Bani.

2. Madhma Bani- When one recites naam in Kant(throat) without moving lips...just with the thoughts is called Madhma Bani.

3. Pasanti Bani- When one recites naam in hirda(heart).

4. Para Bani- When one recites naam in Nabhi(Navel) without moving tongue and with the thoughts. In this stage vahiguroo naam gets infused in rom rom of the body. Meditation goes in automatic mode. There is no need for concentration.

Gurmukh Rom Rom Har Dhavaie ||

After 4th stage, one gets to very high stage. Where one can hear(jap-resonance,dhuni) with their surati in pretty much everything in this creation ie- walls, birds, leafs, animals, human being, even from realms (bhramands).

Dharat Patal Akash Hai Meri Jindaeriye
Sab Har Har Naam Dhavaiya Ram ||

2nd technique:

Va Va Da Abhyaas Nabhi Ch Karo
(Doing Simran of Va Va on Nabhi/Navel )

Hi Hi Di Awaaz Hiradaie Ch
(Doing Simran of hi hi on the heart)


Gu Gu Kant ch Karo
(Doing Simran Gu on the kant/near throat)

And

Ru Ru Di Awaaz Mastaak mai Ratan Kartaie Hoye Birti Kou Nirgun Atma Mein Lin Kar Duo

(Doing Simran Ru Ru on the Mastaak/third eye)

So its a cycle - Va ( on Nabhi) Hi(on heart) Gu (on Kant) Ru(On Mastak/third eye).

Thats one cycle....I dont know...this cycle or stage explained in the book is the first intial stage to the simran or second last stage in simran....

3rd technique:

This is also included in Soraj Parkash Granth.

According to a prasang(divan) on chapter of mata ajeeto kaur reaching enlightment. Mata ajeto kaur was under guidance of siri guroo gobind singh where she was taught all the "YOG SADHNA/Shabad Surat Marg where chakras are used", when mata ji did yog sadhna, when her birthi(dhyaan) reached - Trikurti/3rd eye..she started seeing the future e.g. the besiegement of Sri Anandpur Sahib, leaving the kila etc and the shaheedia of the char sahibjadey. After seeing this in a dream she asked Guru Gobind Singh jee whether this was true, Guru Sahib confirmed this.

Mata jee then told guru jee that she could not see all this pain happen and would rather die/ leave for Sachkand and asked permission to leave her body. Guru Sahib jee granted her permission and subsequently she did ishnaan, a Sukhmani Sahib da Paath and then left her body by reciting the mantar and with that mantar taking her prana on top and realising it via bhram randar nari( subtle vein) through dasam dwara.

4th technique:

First concentrate on Sargun saroop of Vahiguroo while reciting shabad ie- Gur Ki Morat Man mein dhyaan Guru Ka shabad mantar man maan

then after mind becomes subtle, that shabad will automatically take you upper realms and that shabad will infuse in your surat


Techniques used and given by sant jawala singh ji harkhowaley (sub branch of bhai dya singh samparda)

Naam Simran Jagutiya by Sant Baba Jawala Singh Harkhowaley

1st technique

First do simran with the help of bakhri bani(recitation of tongue) and focus on trikurti
( between the eye brows) focus so hard and meditate so hard that you are exhausted consequently you will start meditating automatically on throat chakra with Madhma Bani (thought provoked automatic recitation) then focus so hard on madhma bani that it gets exhausted. Again consequently meditation will start in the heart and continue to the Nabhi (Navel). In the navel, guru’s jap awakens the kundalani in the navel. By doing this.,tenth door(dasva dwara) opens. By doing this technique your meditation process never stops and you are experience doesn’t break.

2nd technique.

Meditation using Vahiguroo Mantra...

Meditate with repeating Vahiguroo with your breath. When you inhale, take Vahi with your breath and take it all the way to Nabhi crossing your heart. Then take Gu from your heart to Ru from your trikurt by doing this... Tenth door (dasama dwara) opens..

Next stages (When trikurti opens) you see some light, first you see red then you see white and then you see the light that is so strong that makes thousands of suns and moons look dim but it doesn’t hurt your eyes ..It’s a feeling of calmness and rain of Amrit(Nectar).

That is followed with sweet(celestial ) sounds which are called Panj Shabad (Anhad Shabad)…focus on that shabad but you have to transcend the point that yogi gets to because that point is still bound by creations and its only when your ego dissolves that you achieved what you meant to be achieving..

Naad means sound (dhuni) and there are two types of sound

Aahat and Anhat

1. Aahat caused by two things colliding .This breaks down into thee parts 1. Breath = vocal sound 2. Sound which comes from instruments 3. Combinations of both and that’s where it collides.

2. Anhat: Heaven celestial sounds.

3rd technique:

Sant Jagjit Singh Herkhowal here is narrating the instructions given to his father on how to perform Naam Abhyaas by Baba Jwaalaa Singh Herkhowal.

Another technique by harkhowaley mahapursh

They are;

Preparations:

1) First recite Japuji Sahib

2) Then perform ardas requesting permission to recite naam and to be devoid of distractions

3) A mat should be laid on the floor, covered by a woolen cloth and then a white sheet

4) A pitcher of water is put to one side

5) The surroundings are adorned with incense and flowers

6) Sit facing the rising sun (east) in sidhaasana

7) Each hand should be placed on the knees in vairaag mudra

8) Keep spine erect, head high

9) To initially control the senses close left eye and with the right focus on the tip of your nose

10) Then recite mool mantar until you have strong concentration

11) Then recite gurmantar - first with baikri bani, then so only you can hear, then in the throat, then heart then navel chakra at belly button

12) This stage will take time but will be achieved with practice

13) once there, fix attention at triputi (between eyebrows)

14) He then explains trikuti and then way to dasam duar

15) The recitation of gurmantar should proceed with 'vaa' in stomach chakra, 'hi' in heart, 'guu' in throat and 'ruu' in triputi.

16) Four types of rasna - baikari (aloud), madama (in throat), pachyanti (voice in hriday/heart), and para bani (nabi).

17) Ru meaning light brings light to triputi (which is above the trikuti)

18) Therefore placing each of the gurmantar in each of the chkras in ascending order

19) explanation is then given of the nature of the experience that arises out of this practice, the final opening of saharakamal chakra and the experience of advaita.

20) There is further guidance on seasonal changes that need to be made, and issues of daily practice.

4th technique by harkhowaley mahapursh:

Baba jawala singh ji answered:

Hey pyaray gurmukho, the shabad, which is the emanation and form of guruji’s heart, that shabad is brahm. Get absorbed in that shabad and you will find that you no longer exist and that is the way that you will get muktee. Guruji has used the following lines in gurbani to explain this……

1)sabad gur peera, gaher gambeera, bin shabadai jag baugaanang.
2)Satgur bachan, bachan hai satgur paadhur mukat janavago
3)Etc etc (more bani was said to reinforce the point)


It is for this reason that gurmat is focusing on god through shabad ( gurmat hai shabad brahm dee upaashna) because shabad has 3 forms according to wise mahapurakhs:


1)asthool: when your eyes gaze on a granth and you read those letters out loud
2)misrat: when one’s birti (focus/attention) becomes attuned to the shabad, the shabad is both suksham and asthool because the mind is made of the (tatta da sato ansh)….the sat (virtue/true/purest) form of the qualities.
3)Sukham= sookham (astral/spiritual)

When the shabad abhyaas (meditation on the shabad) surpasses the consciousness(surat) of the mind, and gets absorbed in the paar baani (the celestial emanations of the primal sound)..(this is also called, naabhi di baani (sounds of the naval chakra). That baani has the ability to take the jeev’s surti (the consciousness of the being) to the pinnacle point of brahm (the point from which creation was started).

For this reason, you should all focus on the shabad.

5th technique: Viraat Upsana

Recite vahiguroo through your mind and at the same time visualize first start with people/places you dislike - see light in them then move on bringin the whole creation (parkirti) inside and try to feel as if every inch of this universe is reciting vahiguroo's name - leafs, waterfall, valley, tree's , wind.. as if you are seeing light's everything.

this way our mind which is dualistic see two (see god separate from creation) changes into non-dualistic mode which is see oneness (god's light in every being).

Techniques by sant baba aya singh ji hoti mardan (sub branch of bhai dya singh samparda). Sant aiya singh ji was murshid of sant jawala singh ji. Note this technique is given to sangat where there is not only sikhsangat but everyone- hindu and muslim:

refererence: The Radiance of complete journey to Akaal Purkh
chapter- Sant baba Aiya Singh Hoti Mardan giving sermons to Sangat.

Diffferent ways of Meditation.

1. Meditating by focusing eyesight on rising sun. It's done in winter. Hindus call it trianghlar concentration.

2. Shugal Mayyat or Mansuri..some hindus call it dead body's posture it is done by lying on ground on back with mind upwards, body completely loose and eye sight focused on behind the brows.

3. Breathing control in which attention is focused on third mole. It's equal to the first one and is done via padam asan(cross legged position)

4. Attention is focused inside as well as outside on the fae of Guru(mentor).

In this way, one enjoys the unique fruits of spiritual life and hidden secrets are uncovered.

5. Shugal Ishnan Jat- In this, attention is focued on kalava shanovari due to this practice the mediator gets absorbed into his own self.

6. Shugal Aina (Means of Mirror)- It involves eye sight focussing on eye pupil in the reflection. This way eye-pupils over turn inwardly and get's to white spot or third mole.

7. Half awakened position- By this eyes are constantly kept open to avoid sleep. Therefore even though in sleep one remains half awake.

8. Inner form and intellect are concentrated upon white spot.

9. Eye- sight is focussed on the nose-tip then gradually moves backward to the nose-root. Going inward one has to enter realm of subtility. Yogis call it Chacri Mudra. It is also mentioned in Gita. Meditation phase contains three types:

1. Meditation upon Guru's phsyical form.

2. By concentrating on the place of the spirit in the body one feels light like a lamp. This is subtle medtiation.

3. The comes Guru's light form above the path of God's and ancestors and stays with the Sikh(learner).

This way seeker merges into God. Shamas Tarbez says, "I become you and you become me and my life so that no one distinguish between you and me". Perfect meditation disolves the trinity of worship, worshipper and object of worship. Worshipper and the object of worship become one. God or Guru's beautiful face only can be seen with sacred eyes, look at him with excitement and asthetic sense just as muslims look up the moon of Id, It's is not every eye's business to have a glance of True Guru's light form. Only fortunate ones attain to this status. But human being instead of listening to spiritual voice is given to hear outer souns. Alas ! you are bounded by phsyical chains and do not listen to holy voice of mercyful god.

Love: Love is the divine Law. It will win where reason fails
God is love and love is God


I think this is enough for the sangata, there are soo many techniques in guru ghar, no technique is higher than other or more gurmatiya than others, what is highest of all and common within all is "prem" towards Vahiguroo which leads to "Gurparsad".

IkOngkar Satnaam Kartapurkh Nirbhau Nirvair Akaal Morat Ajooni Saihbhan Gurparsad...

Since listening to this video I've been playing around with focusing in the center of my head behind the eyes and trying to do my gurmantar jaap with my dhyan there. I noticed very quickly that the sweetness is beginning to return to my mouth, actually I feel as if it about to explode on the upper side of my palette and is slowly manifesting on my tongue. Its been a while now since I last had these sweet sensations. Back then I didn't have an appreciation of it and wrote many posts with my struggle to handle such an intense taste. I have now come to learn that this internal amrit helps cleanse the naadies and helps in the progress on this path. This time will try not to get too hung up on it and just savor the experience and let it happen.

Please give me a slap on the wrist if I come back and say I can't cope with it again!

The sounds I was previously hearing which were also occurring less frequently are now also returning. Happy days!!!

Waheguru

Some interesting points made in this q&a