Truthseeker

DEFINITION OF A TRUE DEVOTEE AND A SEWAK

According to the pure paviter Bani of Sree Guru Ram Das Maharaj in Raag Suhee, only that person is devotee and a sewadar of Wahiguru Akal Purukh , who loves Naam ......

ਸੇ ਭਗਤ ਸੇ ਸੇਵਕਾ ਜਿਨਾ ਹਰਿ ਨਾਮੁ ਪਿਆਰਾ
Sae Bhagath Sae Saevakaa Jinaa Har Naam Piaaraa
से भगत से सेवका जिना हरि नामु पिआरा
They alone are devotees, and they alone are selfless servants, who love the Lord's Name.



We can see, Wahiguru does not want us to do many things in order to please and win Him.

He knows we are blind and helpless, and so He has made the things very simplified for us.

Though we may not like it, because we may think, how can He be realized so simply, just by the simple practice of Naam Simran?

How can that be possible?

Well, that should be not a problem for us. Because that alone is bhakti or good karam which pleases our Master Lord Wahiguru.

And as we have seen in the words of Dhan Guru Ram Das Maharaj, only that person is entitled to be or called a devotee, if, only he does the bhakti of Naam Simrran.


In the next line, Guru Jee very clearly tells us, what can happen if we do Naam Simran, and what if we do not do this bhakti, by wasting away our lives after other petty external practices .....

Here goes His words:

ਤਿਨ ਕੀ ਸੇਵਾ ਤੇ ਹਰਿ ਪਾਈਐ ਸਿਰਿ ਨਿੰਦਕ ਕੈ ਪਵੈ ਛਾਰਾ
Thin Kee Saevaa Thae Har Paaeeai Sir Nindhak Kai Pavai Shhaaraa
तिन की सेवा ते हरि पाईऐ सिरि निंदक कै पवै छारा
By their selfless service, they find the Lord, while ashes fall on the heads of the slanderers


He says that, if we do the selfless service or sewa of Naam Simran, we shall find the Lord and merge in Him, otherwise we shall be beaten blue and black, and sent to the hell of Chaurasee ka Chakar by Dharam Rai, for wasting away the life in human birth and not doing the real job of His bhakti, for which we were sent into this human life form.


Saints, Gurmukhs, Guru Sahibans, Bhagats, never ever tell us to engage in any activity of devotion other than Naam Simran, because all else is koor, fanah and nashvant.


A little bit further in His Bani, Guru Jee tells us that:

ਜਿਸ ਨੋ ਹਰਿ ਸੁਪ੍ਰਸੰਨੁ ਹੋਇ ਸੋ ਹਰਿ ਗੁਣਾ ਰਵੈ ਸੋ ਭਗਤੁ ਸੋ ਪਰਵਾਨੁ
Jis No Har Suprasann Hoe So Har Gunaa Ravai So Bhagath So Paravaan
जिस नो हरि सुप्रसंनु होइ सो हरि गुणा रवै सो भगतु सो परवानु
That mortal, with whom the Lord is pleased, repeats the Glorious Praises of the Lord; he alone is a devotee, and he alone is approved.

With this He confirms that, when Wahiguru wants to shower His blessings on someone, He makes Him leave everything else, by making him repeat and remain absorbed in His Simran, thus that wadbhagee jeev is known as a bhagat of Wahiguru Akal Purukh, and as a consequence of this bhakti, he is accepted to enter the true abode of his Father, in Sach Khand.



Bin Navai, nahee kou thao.

Waheguru.

I am sorry, but I must say, we take things literally. We fail to know the esence of things.

Sahib Jee, what makes you think, He can not manifest Himself through a living being?

He has been doing so, since aad jugaad. It is our limited vision, for which we think, the way we think and express ourselves ....

Just let us stop a bit and think a liitle bit..... and ask ourselves questions like:

Who or what is Akal Purukh? What for, does He need, to come to our level? How does He come, and manifest Himself ?
The answers are as follows, maybe there are some memebers in the sangat who can give their valuable opinions, but as these are mine own, which I would like to share with the blessed sangat here:

1) Wahiguru Akal Purukh is not something physical, not even mental, He is beyond that. And above all, He is a level of Highest Consciousness, Energy, He is an Infinte Ocean of Love, mercy and Grace....These are His main virtues, many have described Hm also as Omnipresent, Omniscient and Omnipotent. And still others say: He is Ouch se Oucha, the Highest; Apaar, Unfathomable; Beant, Infinite; Soami, the Lord Master of everything.

The Bani says: Sochay soch na hovaee, jeh sochae lak vaar. One can not come to comprehend Him, if you think again again, hundreds of thousands of times

2) He comes to our human level, just for us, souls, His jeevas....

Why?

To make us know the Truth, which otherwise would be impossible. Because in our presemt state, we are surrounded by maya, and overpowered by kaal, and his ministers: kaam, krodh, lobh, moh and ahankar...plus the chains upon us of countless karmas...just imagine, since we left Sach Khand, since aeons, we have been just collecting karmas, so we have an unlimited unpayable account on our heads.
So brothers, sincerely speaking, we have not even a remote chance to escape by our own efforts, and reach Him, it is just unimaginable for us. That is the reason, when we want to meditate on Him and close our eyes, we see nothing but darkness, so we just give up, and prefer not to do this bhakti, rather many other practices.... and through the Bani, we know, if we do not do this Bhakti, there is no liberation either .....

But what do we moorkhs do? We do our own maanmat. Thus we never ever, lay at His dooor as kookars even....

Then too, we proudly say, we are sikhs...

Being a sikh is very great thing, it is the begining of our returning Home, but unfortunately, we just put a sticker on us, that we are sikhs of the Guru, but the fact is, it is far from reality, and we just pass our lives fooling around, with politics, land, rituals, wars, hatred, intolerance, manmukhta....etc.

And the only one thing which the Bani repeats constantly, we overlook it: Awar kaaj, tere kiteh na kaam, mil Sadh Sangat, bhaj kewal Naam.


So, when we close our eyes to do bhajan bandagee, the unavoidable darkness we see, it is nothing, but, the blackness of our own countless karmas, otherwise, as some mahapurukhs have said, our soul has the light of sixteen suns....

So if we never wash our karmas with His Simran; how will, or when will that darkness star becoming lesser?
Of course never....

So one of the reasons of their coming is, to reveal us the secrets(bhed) of Naam, so that we leave our stupidity, and catch hold of that Shabad, by unfolding it within ourselves, and after cleaning ourselves, and becoming spotless, we board the Jaaz of Naam and retrun back to our Nijh Ghar, Sach Khand and finally merge in Him, and becoming one with Him.


3) As we know He is a level of consciousness, He is not anything material. So He has to come at our physical level, so that, we may understand Him.
If He comes as a devi or devta, we can not see them. if He comes as an animal, bird or trees, we can not understand them, moreover, they are below the mankind level, which is considered the highest among the beings, even higher than the gods or devis. devtas, who starve to get once again the human birth to do the right bhajan bandagee, and merge in Him.

So you see, He has to talk with us, in our own languages, so that we may understand the higher Truths of Shabd, of Naam, of Satnam...

The changes/differences among different beings, are mainly at the consciousness level, otherwise, we all have more or less the same heights, two eyes, one nose, hands, legs, etc

In the same way, when Wahiguru decides to dwell among us for our spiritual uplift, He manifests Himself, in the forms of Bhagats, Sadhs, Sant Janas, Guru Sahibans...


If we look at these holy supreme beings, outwardly, they look like any one of us, there is hardly any differnce, there is nothing, which denotes their superiority... Neither do they dress in a particular way ... Neither it is like in the army, that their unforms have badges or marks to show their ranks ....

So then where/what is that quality which distinguishes them? It is as said befor at the consciouss level, while we are entagled with the world and maya, they are in tune with the inner reality, in constant communion with the Shabad Guru; their rom rom vibrates with Naam.

That is why the Bani says: Har Jee baseh Sadh ke hirdey.
Though hirdey is heart, but here the Bani does not refer to the heart, which is just a muscle, a piece of flesh, rather it means, that, that Supreme Power and Consciousness, has come to abide, with the soul consciousness of that being, that is why it can talk so precisely, about Wahiguru and Sach Khand, if this was not so, how would anybody know about Him?

Of course never ever, cause Kaal in his domains, has laid all sort of powerful traps, so that the soul may never ever think even by mistake of Wahiguru Akal Purukh.

You see, all this happens within. Wahiguru descends from His abode within, whenever He thinks fit so, and when He decides to finish His mission on earth here, He just goes from within along with that particular ray of His, in that particular body, back to Sach Khand.

The body is, just consciousless, is just a handful of dust, and there it returns, when disposed of.

It is we people who see the Guru Sahibans or Bhagats in the sargun swaroop, and tend to take them as individual beings, when the fact is, they are related to Wahiguru(Ocean), just as are the waves(sargun swaroop) to that ocean.

The waves take a shape and size, and seem they are separated for a time being, from the Ocean, but the fact is, that is just an illusion, because they are very much part and parcel of the Ocean in essence, but return and become one with the ocean, once their mission of coming here is fulfilled.

And we all know, the waves never stop emerging from the Ocean, they keep coming, nobody can stop them, if even if some want to..,

A wave emerges, from the sea at the seashore for a time being....

It returns back in the Ocean becoming One with It, and while this is happening, another wave is preparing to come at the seashore for a particular time being....

Different waves having enmerged at different times may look different in sizes, shapes or slightly different colors, but in essence they are same like the Ocean.

This is no man made law. This is the Divine Nature´s law, which no man, no god can change...

As long as there is a shore, waves will be coming from the Ocean.

This is due only to His Grace, Mercy and unlimited unconditional Love for us jeevas.

Sat Sree Akal.

Some inspiring pangtis to make you want to jap Waheguru Waheguru Waheguru...

Ang 692
Says Kabeer, listen, O mortal: Renounce the doubts of your mind.
kahat kabeer sunhu ray paraanee chhodahu man kay bharmaa.
Chant only the One Naam, the Name of the Lord, O mortal, and seek the Sanctuary of the One Lord.
kayval naam japahu ray paraanee, parahu ayk kee sarnaan.
Within my mind is the wealth of the Lord`
hamrai man Dhan Raam ko naamaa.

The One who pervades the Universe also dwells in the body; whoever seeks Him, finds Him there.
jo barahmanday so-ee pinday jo khojai so paavai.

Ang 696,
The Lord has kept this jewel hidden within my mind.
mayrai man gupat heer har raakhaa.

Ang 699
Chant the Glorious Praises of the Lord of the Universe, Har, Har.
har har gun govind japaahaa.
Conquering mind and body, I have earned the profit of the Shabad.
man tan jeet sabad lai laahaa.
Through the Guru`s Teachings, the five demons are over-powered, and the mind and body are filled with a sincere yearning for the Lord.
gurmat panch doot vas aavahi man tan har omaahaa raam.
The Name is a jewel - chant the Lord`s Name.
naam ratan, har naam japaahaa.
Meditate on the Lord of the world - meditate within your mind.
jap jagdees japa-o man maahaa.

Ang 700
Chanting the Naam, the Name of the Lord, the light of millions of suns shines forth, and the darkness of doubt is dispelled.
naam japat kot soor ujaaraa, binsai bharam andhayraa.

Peace and tranquility, poise and pleasure, have welled up within my mind and millions of suns, O Nanak, illuminate me.
saant sahj sookh man upji-o kot soor naanak pargaas.

This is a very deep pangti, how many of us really think or see like this? Now I'm beginning to understand once why a mahapursh explained in the advanced stages seva of waheguru is not only done with jaap but also using the eyes.

Serve the Lord forever; use your eyes, and see Him ever-present everywhere.
kar fakar daa-im laa-ay chasmay jah tahaa ma-ujood.

The True Creator Lord is diffused into His creation; He is not just the dark skinned Krishna of legends.
hak sach khaalak khalak mi-aanay si-aam moorat naahi.

http://www.sikhreview.org/july2000/naam.htm
Spiritual Experience of Naam Simran

Tarlochan Singh Mann*

*3 New York Avenue, Stonybrook. N.Y. 11790. U.S.A. This is based on "Bandgi-nama" by Raghbir Singh Bir.

Recitation of Gurbani and meditation or Simran are complementary to each other. While Gurbani brings us closer to an understanding of God’s purpose, Simran truly unites us with the divine. Recitation from Guru Granth and repetition of a particular verse roots its sense in our mind in order that the mind is moulded accordingly. Naam - Simran increases concentration and raises levels of consciousness to higher level and unites us with the wonderful Lord, Waheguru.

Philosophy of Simran: As soon as the name of any object is mentioned, its form, nature, attributes, and our re-action to it, rush into our mind, and we visualize the image of the object as picturised and projected. Similarly when we repeat God’s Name our mental picture of God gets picturised before our mind’s eyes. Gur-Bani by projecting the attributes of God helps us to form some sort of mental picture of God. In Simran when we repeat God’s Name this picture grows clearer to us.

Even if we may have no mental concept of God, by mere repetition of His NAME God’s attributes are not only visualized but are also slowly assimilated. Naam-Simran is the secret of simple mindsbecoming Saints.

Peculiar quality of our mind is that if some thing impresses us profoundly and if we repeatedly aspire, by continuous Simran, to be shaped in the pattern of that thing (may be saint, God), we are gradually moulded accordingly:

Jaisa sevai taisa hovei. (SGGS)

Methodology of Simran: Significance and worth of Naam-Simran can be appreciated only by personally practicing Simran persistently, regularly, with patience and perseverance till it becomes a habit, and goes an unceasingly.

Recommendations for beginners: Choice of a secluded and fixed place and regular hours help in inculcating Simran habit. A special room, or a niche in a room, reserved for Simran is very conducive. Time - prescribed is 2.00 A.M. to 4.00 A.M. in Summer and 3.00 to 5.00 A.M. in winter. We can sleep for two hours after Simran before our daily work.

Body Pasture - We should squat cross-legged on the floor as erect as possible. The avoid fatigue a cushion may be used.

Tuning the mind - It is necessary to guard it from wandering and falling into negative thinking and making the entire Naam-Simran exercise of the day a futile venture Modus-operandi for tuning the mind recommended by the author may be followed or each individual should evolve and adopt his own personalized technique.

Three Stages of Simran: The author describes how and why he selected "Wahe-Guru" for Simran in preference to so many other names of God mentioned in Sri Guru Granth Sahib. The first stage of Simran is audible Simran. Lips more and sound is heard. We speak aloud and fix our attention on the sound produced. It is necessary to improve our concentration. If necessary beads of rosary may be used, to start with, but in no case pictures of Gurus be used to improve concentration, as it creates problems in higher spiritual stages as illustrated by our own experiences. The second stage is of mental Simran. When lips cease to move, vocal chords alone help in creating sound rhythm of Wahe-Guru Shabad. For convenience the seeker may synchronize the Simran with the rhythm of breathing, regulating the vibrations of respiration. Uttering Wah on inhaling, and uttering "Guru" on exhaling. This mental Simran focuses our attention and increase our concentration which advances spiritual development. The third stage - The Gentle sound of mental Simran picks up a higher pitch and becomes louder and louder to the exclusion of all external sounds. Mental Simran ceases and this sound seems to come down from navel and is heard from within our entire being. This concentrated Simran raises the level of consciousness and the spiritual development advances to the higher stage. The mind feels perfect peace and gets inebriated with the joy of bliss that defy description. This advanced stage of spiritual development is called stage of ‘SAHAJ’. From this last stage of Simran first stage of "GYAN’ starts and the seeker starts having a number of mystic experiences. But the seeker has to guard against the delusions of this stage viz (1) Ceasing of Simran gives the impression that it is waste of time as there is no worship of God without Simran (2) The seeker is gripped by the sleep of ease called ‘TANDRA’ and seeker is deluded to believe that he has reached the final stage of spiritual progress. This writer follows in details the methodology suggested by Late Sant Attar Singh Mastuana and Baba Nand Singh Kleran helped him to come out of first delusion regarding waste of time. Edward Carpenter’s book ‘A Visit to a Gyani’ redeemed him from the delusion of ‘TANDRA’.

The other mystic experiences this writer had are -

* Discovery of centers of consciousness within the body including cortex of the brain called ‘DASAM DWAR’.

* Seeing glimpses of sweet cool luminosity.

* Hearing melodious sounds: punch nad or Anhad nad.

* Experiencing sweet smells.

* Low gentle rhythmic sound in the brain inducing bliss and lightness of mind.

* Getting into peaceful trance/Samadhi.

* The realization that the universe is the creation of an all-pervading force beyond our comprehension.

Mitter Lucky,
it is verily true, that Wahiguru or Nam and Shabad, is the highest level of Consciousness, and I do totally agree, that it vibrates and is present in us, as well in the creation

Now all that is o.k, and we almost all know the infinite majesty and virtues of this Power.

And we also know that we are weak, and if we want to be clean and pure, the Bani says: Nam jinke man vaesh, vajey Shabad ganere.

Let us see it the other way round also, to grasp the meaning properly of this beautful tuk.

Shabad vajey ganere, Nam jinke man vaseh.

Guru Sahiban is saying , whosoever that wadhbhagee jeev implants the Nam in his mind, he listens and feels the vibration of that Nam...

So what is that impalnting Nam all about?

Guru Sahiban, as stated above, is saying Nam is already there, but to make it manifest, or audible and felt, you have to implant it, in your mind .

And impalnting it in our minds, means, to establish it firmly in your mind, by its Simran. Now, all our consciousness is scattered in the world, maya and its objects.

But with Nam Simran, what we do, is collect our consciousness, out from all these things through the nine portals or indriyas, and elevate it to the tenth door at the third eye, where through focused concentartion, we enter into the inner spiritual realms, and put ourselves in harmony with that Primal force or energy, which is called as Amrit also, in our scriptures.

When we expose ourselves to this Nam and bath into it, by listening to it, it cleanses all our karmas, removes the layers upon layers of dirt accumulated in uncountable births, sanskaras..etc... and thus frees us from all bondages.

This is the only remedy to become pure and paviter, to be worthy, to merge in our origin, Satnam samundra

The Bani says: nimakh nimakh kar sareer kataveh, toh bheeh haume mel na jaaveh...

Plus, this Nam simran makes the mind motionless, and slowly and slowly,as it also becomes pure by tasting this very Nam, it loosens its control, and leaves its grip from the soul...thus the soul, gains its true freedom, and starts with that very Shabad, recovering its true essence, gaining its consciousness once again.

Only when we fully realize who or what we are, then only, we will have full faith and start walking in the right direction.

The bani in the Sloks of Ninth Patshah clearly lays emphasize on all this topic, of what we are talking about:
gun gobind gayo nahi, janam akarth kiin ....

The Gurmukhs say: Wahiguru is the only one reality and truth, everything else is fanah, is koor... so if we attach ourselves to that reality only, we shall be able to cross this bhavsagar...but if apart from that One Truth, we cling or get attached to anything else, we shall remain wandering aimlessly in this creation...the option is ours.

And that attaching ourselves to Wahiguru, is none other, than the sacred method of Nam Simran alone.
Nam Simran is no small thing, and it is not for cowards, but for the strong ones.

Because, then one does not care for the world, as per what they will say .... but one cares only for his objective, which is Wahiguru alone.

Though Paree Puran Parmatma, is Nirankar...but He has made Himself available to us, in a very simple way, through His simran, that is why the bani says:
Prabh ka Simran, Har gun bani.
Prabh ka Simran, sabh te oochaa.
Har simran meh, Prabh aap Nirankara

Our Gurus have not left any stone unturned, to just make us understand that Wahiguru whom we all search for, is to be found only within us, and that also, only with a particular jugtee, which is Nam Simran.

This could be the whole summary, in a few words, from the teachings of our Guru Sahibans , for any seeker of the one Truth, Akal Purukh.

So if we all know and agree, that Shabad or Nam is already in each one of us, in equal proprtion...then why do we not understand, that if He is to be found within us according to the Bani, why do we do not stop running outside after mere shadows, when the true Light is inside us, to help us, to guide us...


Sat Sree Akal.

To answer this question, let us see who or what was Guru Nanak Dev Maharaj. The thing is, we humans try to judge everything from our limited vision and understanding.

To know if Guru Nanak was God, let us see first what is God.

God is a highest level of superconcious energy. And this energy, is like like the waves of radio or televisión, this energy is spread everywhere, and still we can not see it or feel it.

But in order to listen the news or music, or see the images contained in that broadcasting, we need an adecuate device and connected to an input current switch(or batteries), so to say, enjoy from what we hear or see then.

So, the batteries or connection with and input current switch is being alive, and then, the system which transforms those energy waves into sound and images is, called Nam Simran. Wahiguru is present everywhere, but still we can not take advantage from its presence, and continue to be unhappy.

This is what Gurmukhs are, they have their connection with the current switch, and are always tuned themselves in the frecuency of those waves.

This is what when the Bani says: Prabh Jee baseh Sadk ke rasna...Prabh Jee baseh, sadh ke hirdey. They are the receivers of Akal Purukh, so whatever they say or do, is nothing but, the news being broadcasted from the station of Sach Khand, by the director of that channel, which as said befor, is no other than Satnam.


We ignorants with our childish behaviour, we think that the radio by itself or the television set, are the real thing....but the reality is that the Gurmukhs are not the body, they are just "receivers" of that finest Celestial Music called Shabad or Nam.


Let us keep one thing in mind, when we say Gurmukhs are one with God and are God, in the spiritual sense...that does not mean, they start displaying supernatural powers for our comfort, or to please and impress us.


No, no no...that is not their purpose, maybe the incarnations of gods come time after time, to establish righteousness...and make this world a better palce; so to say, that the cycle of births and deaths go on continuing...

But the role of Gurmukhs is not as such...they come to remind us, that the cause of your continous suffering in the cycle of eighty four, is because you have forgotten your true Father Satnam, your true Home, Sach Khand, and thus you are wandering aimlessly in this mayavee, transient and perishable creation.

Out of their utter humility, though they are Satpurkh themselves, they tell us, that your true Father has sent me to create the sense of discrimination in you, so that you may love Him only, so that you may once again regain your original consciousness, that you are not only a human being, but you are a spiritual being, going through human experiences.

You are also entangled and entrapped in the net of bodies, karmas and mind all that implies...like jaat paat religion land and so on.

Your Father(Satnam) has sent me also, to give you a weapon, to fight with all these enemies and kill them, to free yourself totally, in order to return back Home( sach Khand) with Me(Gurmukh).

And this weapon is none other than Nam or Shabd, got as Gurparasd.

In this Gurparasd, Wahiguru Himself has hidden Himself. That is why the Bani says: Har Simran meh, Prabh aap Nirankara. That almighty Akal Purukh, is contained in His Simran, and makes Himself manifested, through His Simran.

This is quite understandable and agreeable, if the power of Wahiguru was not in His Simran....how could we ever vanquish and defeat mighty enemies as mind... as kal ...as the net of karmas ...the 5 vices: kam krodh lobh moh ahankar.... which would be impossible otherwise.


Everything is clear in the Bani, it is we who look outside. Precise directions are there in the Bani, for us, for our benefit only. But we as moorakhs, and mugadhs, look in the oppsite direction.

The Bani says do only one thing(Mil Sadh sangat, bhaj kewal Nam; awar kaaj tere kiteh na kam)...and we weak humans do not do that, but do many other things...and waste our lives after stones, when the diamods are right there within us.


Aisee kirpa moheh karo, Sant Charan, hamaro maatha.

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.

That first video was absolutely amazing. I realized the importance of saas saas and rom rom simran and why we are told to do it.

Key points I have taken away.

When doing saas saas simran one should be totally absorbed in the breathing and mantra and pay no attention to the body.
They key to rom rom simran was to do simran with the surti only which is faster than doing saas saas simran. One is to fill the belly with air and hold it. Then as long as you can hold it to do simran synchronising with the pulse. One is to place their dhyan either on the trikurti or at the nabi at that time.


End goal is to detach and pop out of this body by latching onto the naad. Once you hear the naad you can use it to go wherever you wish since naam is everywhere.

Waheguru

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

Being this thread related to different stages of Nam as well, Sree Guru Nanak Dev Maharaj in Raag Sorath, tells us in short:

Tum Saachay, ham Tum hee raachay, Shabad bhayd fun saachay.
You are True, and I am absorbed into You; through the jugtee of the Shabad, I shall ultimately become True as well.

He is telling us that: Wahiguru is the ultimate, the highest stage of permanent and unchangeable truth.

But, through a perfect technique, namely Nam Simran, anyone can become as true and eternal like Him, by merging in Him, through that very technique, that very jugtee.

This is the mahanta, the wadeeayee of His Nam.

Wah wah Saachay Badshah, Toon Beant Apaar Soami.

Hello Sukrit Kaur,
Please read the following example.

[ A king wanted to choose best responsible person for his thrown, so he held a meeting with his 3 sons. He ordered his sons to undergo the journey of all religious places within one year and he also gave them 3 horses (one to each) which they had to use for travelling. First son did not start his journey and just fed his horse extremely well and converted his horse into very fat. Second son started his journey and he tried to complete the journey as soon as possible and therefore ignored the health of his horse. He over-use the capacity of his horse and eventually his horse died before completing his journey. Third son was very wise, he calculated that if he travel this much distance each day he would be able to complete his journey on time. This way he travelled pre-planned distance each day and also took care of his horse by giving him proper food and rest. Eventually he completed his journey within the provided time.

The third son who completed his journey on time by visting all religious places was chosen as next King. The one who did not start his journey was given punishment by the king. Same way, God has given us this body (as horse) so that we can complete our spiritual journey to God within this human birth time. If we did not remember God during our time on earth then we are like the first son and therefore we will be given punishment by Lord of Justice by either throwing us in Hells or giving us birth in lower species. If we act like second son and due to Virag we did hard penance of God without taking care of our body, then we might get another chance (another human birth) by God so that we can continue our journey. We are supposed to act like third son by remembering God and taking care of our body by fulfilling his needs. i.e When we were in mother's womb, everyone (regardless of caste, creed, and religion) promised God that we will do God's worship for at-least 2.5 hours out of 24 hours. This is our main duty that we have to do along with our wordly duties. ]

So, bottom line is to take care of your body so that it can help you to achieve your Spiritual goal. Believe me, it is not fun to do bhagati in illness. So, enjoy your bhagati while taking care of your body.

Gurbani explains to us perfectly what is Shabad//Panch Shabad/Sehaj Dhune/Sacha Shabad/Toor/Naad - all refer to Naam (different forms).


Āsā mėhlā 5.
Aasaa, Fifth Mehl:
Uḏam karaṯ hovai man nirmal nācẖai āp nivāre.
Making the effort, the mind becomes pure; in this dance, the self is silenced. (effort to jap: chant and meditate on gurmantra)
Pancẖ janā le vasgaṯ rākẖai man mėh ekankāre. ||1||
The five passions are kept under control, and the One Lord dwells in the mind. ||1||
Ŧerā jan niraṯ kare gun gāvai.
Your humble servant dances and sings Your Glorious Praises.
Rabāb pakẖāvaj ṯāl gẖungẖrū anhaḏ sabaḏ vajāvai. ||1|| rahā▫o.
He plays upon the guitar, tambourine and cymbals, and the unstruck sound current of the Shabad resounds. ||1||Pause||
Parathme man parboḏẖai apnā pācẖẖai avar rījẖāvai.
First, he instructs his own mind, and then, he leads others.
Rām nām jap hirḏai jāpai mukẖ ṯe sagal sunāvai. ||2||
He chants the Lord's Name and meditates on it in his heart; with his mouth, he announces it to all. ||2||
Kar sang sāḏẖū cẖaran pakẖārai sanṯ ḏẖūr ṯan lāvai.
He joins the Saadh Sangat, the Company of the Holy, and washes their feet; he applies the dust of the Saints to his body
Man ṯan arap ḏẖare gur āgai saṯ paḏārath pāvai. ||3||
He surrenders his mind and body, and places them before the Guru; thus, he obtains the true wealth. ||3||

Jo jo sunai pekẖai lā▫e sarḏẖā ṯā kā janam maran ḏukẖ bẖāgai.
Whoever listens to, and beholds the Guru with faith, shall see his pains of birth and death taken away.
Aisī niraṯ narak nivārai Nānak gurmukẖ jāgai. ||4||4||43||
Such a dance eliminates hell; O Nanak, the Gurmukh remains wakeful. ||4||4||43||

ANG 381



Some more quotes from Guru Granth Sahib:



Gẖantā jā kā sunī▫ai cẖahu kunt.
His bell resounds to the four corners of the world.

Binvanṯ Nānak sukẖ nām bẖagṯī ḏar vajėh anhaḏ vāje. ||4||3||
Prays Nanak, happiness comes from devotional worship of the Naam; at His Door, the unstruck melody resounds

Pancẖ sabaḏ ḏẖun anhaḏ vāje ham gẖar sājan ā▫e. ||1||
The unstruck sound current of the Panch Shabad, the Five Primal Sounds, vibrates and resounds; my friends have come into my home.



Anhaḏ sabaḏ ḏasam ḏu▫ār vaji▫o ṯah amriṯ nām cẖu▫ā▫i▫ā thā. ||2||
The unstruck sound current of the Shabad vibrates and resounds in the Tenth Gate; the Ambrosial Naam trickles down there

Man mukẖ nām japahu jagjīvan riḏ anṯar alakẖ lakẖā▫i▫ā. ||12||
Chant the Naam with your mind and mouth; know the unknowable Lord, the Life of the World, deep within the nucleus of your heart.

ghunghroo vaajai jay man laagai.
You shall hear the vibrations of the tinkling bells, when your mind is held steady.







1. wind instrument (flute, trombon, harmonica etc.)
2. Leather instrument (tabla, dhol, drum etc.)
3. String instrument (Rabab, Harp, Guitar, sarangi, etc.)
4. Metal instrument (khadtaal, chimta, ghungroo (tinkling bells)
5. Earthen pot ( ghatam, ghadda),

I have been looking for this video forever to share with anyone who does simran. Bhia Sewa Singh Ji Tarmala answers so many hard question we have on how to do simran,how we came into this life,what is Waheguru,how to we meet him, what is maya, how to open dasam dwar and what jugtis to use. Bhai Sahib shares this knowledge from Sri Guru Granth Sahib Ji

This is a must for anyone on spiritual path. It is over 4 hours long, you can click on the youtube channel to find this same video cut into smaller parts.

Gurbani explains to us perfectly what is Shabad//Panch Shabad/Sehaj Dhune/Sacha Shabad/Toor/Naad - all refer to Naam (different forms).


Āsā mėhlā 5.
Aasaa, Fifth Mehl:
Uḏam karaṯ hovai man nirmal nācẖai āp nivāre.
Making the effort, the mind becomes pure; in this dance, the self is silenced. (effort to jap: chant and meditate on gurmantra)
Pancẖ janā le vasgaṯ rākẖai man mėh ekankāre. ||1||
The five passions are kept under control, and the One Lord dwells in the mind. ||1||
Ŧerā jan niraṯ kare gun gāvai.
Your humble servant dances and sings Your Glorious Praises.
Rabāb pakẖāvaj ṯāl gẖungẖrū anhaḏ sabaḏ vajāvai. ||1|| rahā▫o.
He plays upon the guitar, tambourine and cymbals, and the unstruck sound current of the Shabad resounds. ||1||Pause||
Parathme man parboḏẖai apnā pācẖẖai avar rījẖāvai.
First, he instructs his own mind, and then, he leads others.
Rām nām jap hirḏai jāpai mukẖ ṯe sagal sunāvai. ||2||
He chants the Lord's Name and meditates on it in his heart; with his mouth, he announces it to all. ||2||
Kar sang sāḏẖū cẖaran pakẖārai sanṯ ḏẖūr ṯan lāvai.
He joins the Saadh Sangat, the Company of the Holy, and washes their feet; he applies the dust of the Saints to his body
Man ṯan arap ḏẖare gur āgai saṯ paḏārath pāvai. ||3||
He surrenders his mind and body, and places them before the Guru; thus, he obtains the true wealth. ||3||

Jo jo sunai pekẖai lā▫e sarḏẖā ṯā kā janam maran ḏukẖ bẖāgai.
Whoever listens to, and beholds the Guru with faith, shall see his pains of birth and death taken away.
Aisī niraṯ narak nivārai Nānak gurmukẖ jāgai. ||4||4||43||
Such a dance eliminates hell; O Nanak, the Gurmukh remains wakeful. ||4||4||43||

ANG 381



Some more quotes from Guru Granth Sahib:



Gẖantā jā kā sunī▫ai cẖahu kunt.
His bell resounds to the four corners of the world.

Binvanṯ Nānak sukẖ nām bẖagṯī ḏar vajėh anhaḏ vāje. ||4||3||
Prays Nanak, happiness comes from devotional worship of the Naam; at His Door, the unstruck melody resounds

Pancẖ sabaḏ ḏẖun anhaḏ vāje ham gẖar sājan ā▫e. ||1||
The unstruck sound current of the Panch Shabad, the Five Primal Sounds, vibrates and resounds; my friends have come into my home.



Anhaḏ sabaḏ ḏasam ḏu▫ār vaji▫o ṯah amriṯ nām cẖu▫ā▫i▫ā thā. ||2||
The unstruck sound current of the Shabad vibrates and resounds in the Tenth Gate; the Ambrosial Naam trickles down there

Man mukẖ nām japahu jagjīvan riḏ anṯar alakẖ lakẖā▫i▫ā. ||12||
Chant the Naam with your mind and mouth; know the unknowable Lord, the Life of the World, deep within the nucleus of your heart.

ghunghroo vaajai jay man laagai.
You shall hear the vibrations of the tinkling bells, when your mind is held steady.







1. wind instrument (flute, trombon, harmonica etc.)
2. Leather instrument (tabla, dhol, drum etc.)
3. String instrument (Rabab, Harp, Guitar, sarangi, etc.)
4. Metal instrument (khadtaal, chimta, ghungroo (tinkling bells)
5. Earthen pot ( ghatam, ghadda),

We celebrated my son Hargun's 1st birthday this weekend at the gurdwara with the completion of Sri Shej Paath Sahib of Guru Maharaj. I kindly requested Veer Manpreet Singh to do the kirtan for us and he humbly obliged. Here is the recording of the divaan. Veer ji knowingly decided to focus the topic of his katha on Naam.

https://soundcloud.com/satwant15/20141025-veer-manpreet-singh-harguns-1st-birthday

The next day was my sister's daughter's 1st birthday and Veer Manpreet also did beautiful kirtan at their programme.

https://soundcloud.com/satwant15/20141026-veer-manpreet-singh-seetals-1st-birthday

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


 

On Shabad Dhun


O mind listen to the strains of the unstruck music
and see with your own eyes
the temple within the body.
Grasp the Guru´s message of the Shabad
drink your fill of the nectar and enter within
Come turn the wheel of Simran
it will readily open up the melody of the Shabad

Dear all,
so much we talk of impurities, but let us pause and think:

Before ponting anybody, am I myself free from impurities? Because, whatever we eat and drink, it turns out into "mal" "mootar" within us, and thus we are most the time a carrying bags of them. Then why to look and point outside when our own body is factory of waste, of impurities, on both levels, whether at the physical, or whether at the mental level.

You see, the world and creation is made in such a way, that one has to face different situations and circumstances, but the thing is, to keep in mind, I myself do not commit sins, by doing anything against Gurmat.

Someone once asked a mahapurukh, what is sin and what is virtue?

And the answer given to him in simple words was:

anything taking you away from Wahiguru is a sin, and anything taking you towards Wahiguru is virtue.

So naturally almost all of us know, it is only His Simran which takes us towards Him. And so why do we not eat and drink to the brim, His Naam Simran, which will not produce any waste of mal, mootar, or any other disease, but rather produce the pure Amrit within us, which will make us pure, paviter, and satisfy all our trishnas once and forever, which are the cause of our coming into this world, and make us fit to merge our souls in the Shabad Guru.

Brothers, let us eat His prasad of Nam Simran, then all our doubts and misconceptions shall flee away.

Sat Sree Akal.

A very good lecture from the camp worth listening to. Really liked the simple explanation of Ik Ong Kar.

Interesting how in the video he says to pay attention.

Similarly, as we do Naam Simran we must keep our attention on the sound of our voice.

dhhun mehi dhhiaan dhhiaan mehi jaaniaa guramukh akathh kehaanee.
The meditation is in the music, and knowledge is in meditation. Become Gurmukh, and speak the Unspoken Speech.

SUNN SAMAADHI:
CONVERSATION WITH GOD
"Everyone speaks of the Sunn Sunn, or Absolute God, the unmanifest Void.
How can one find this Absolute Void? Who are they, who are attuned to
this Absolute Void?" They are like God, from whom they originated. They
are not born, they do not die; they do not come and go. O Nanak, the
Gurmukhs instruct their minds (sggs 943). In the Sunn, or Primal Void,
the Infinite Being assumed His Power. He Himself is unattached, infinite
and incomparable. He Himself exercised His Creative Power, and He
gazes upon His creation;... This Primal Void is pervasive throughout all
the ages. That humble being who contemplates this state is perfect;
meeting with him, doubt is dispelled (sggs 1037).
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Man's ultimate quest is the final evolutionary frontier which is within man himself. It is the Truth spoken by the scriptures and the Enlightened Beings that the Absolute God resides deep within each and every one of us, and that He is realized through control and purification of the mind. One who knows this mystery of this All-pervading Principle, knows Him. Therefore, in the search for God, none can afford to forget the basic rudiments of Spirituality that the same One God lives within all beings. Accordingly, the Gurbani (Sri Guru Granth Sahib, SGGS) reminds us that those who search Him in the externalities of the world are mentally deluded.
Sabh kish ghar mahi baahari naahee. Baahari tolai so bharam bhulaahee: Everything is within the home of the self; there is nothing beyond. One who searches outside is deluded by doubts (sggs 102). God, who is Eternity-Consciousness-Bliss, does not talk through our material senses. He does not talk through the mouth either. He talks to his humble servants in the state of "Sunn Samaadhi", when they are completely Desireless, Egoless, notionless or Nirvikalpa — the state where one's psychological ego is completely silenced. This is the state beyond speech, body, and mind; the sate in which one is completely enraptured with the Essence of the Divine Name or God-consciousness. Hence the state of "Sunn Samaadhi" is God's Mind! Whoever contemplates this state has attained the Spiritual Perfection. In short, in "Sunn Samaadhi" Aatmaan (Soul) can talk to the Parmaatamaan (Super Soul), continuously. The Gurbani confirms it as follows:
Sunn samaadhi guphaa tah aasan. Keval brahm pooran tah baasan. Bhagat sang prabh gost karat: One sits there, in the cave of Sunn Samaadhi; the unique, perfect God dwells there. God holds conversations with His devotees (sggs 894). Sunn samaadhi Naam ras maate. Aath pahar jan Hari Hari japai: In the Sunn Samaadhi, they are intoxicated with the essence of the Divine Name. Twenty-four hours a day, His servants chant the Name (sggs 265). Simply put: "Sunn Samaadhi" is the state of Absolute Spiritual Silence. However, here the "silence" must not be mistaken for verbal non-communication. It is at a more fundamental level where there is no notion (or false ego). To put it otherwise, it is the state of Intuitive Poise or Silent Trance corresponding to mind's complete absorption in the Formless Being. In other words, when mind is one hundred percent fixed for understanding the real Self, it is said to be in Sunn Samaadhi. For example, for someone to say that he is in Sunn Samaadhi is to say that he has fully realized God-consciousness (Naam-consciousness or Shabad-Surati). Among all forms ofSamaadhi, this is the highest form. It is Self-realization. At this stage there is no longer any connection with worldly pleasure; for one is then transcendental to all sorts of joy derived from the senses. Also, at this stage, one attains perfect understanding that he is eternally the Sewak, Daasa, or servant of God. Once the devotee becomes situated in this Transcendental position, he never descends from it. When the nonapprehension of Reality is destroyed in the direct experience of the Reality, Maya (delusion, ignorance, egoism, etc.) folds her magic kit and disappears, never to come back. This is an irreversible process. Therefore, unless a devotee has reached this position, he is unsuccessful.
Sunn samaadhi rahahi liv laage ekaa ekeee shabad beechaar...: Some remain absorbed in Sunn Samaadhi, their minds fixed lovingly on the One Lord; they reflect only on the Shabad. In that state, there is no water, land, earth or sky; only the Creator Lord Himself exists. There is no intoxication of Maya there, and no shadow, nor the infinite light of the sun or the moon. The eyes within the mind which see everything — with one glance, they see the three world (sggs 503). Naamaa kahe chit Hari siyu raataa sunn samaadhi samaaugo: Says Naam Dev, my consciousness is imbued with God; I am absorbed in the profound state of Samaadhi (sggs 973). Before we dive deeper into the Gurbani's exploration of this sublime state of Sunn Samaadhi, it might be helpful to know that there are some other terms that are virtually synonymous to it. They include: annihilation of mind, purification of mind, seedless trance, celestial trance, deepest trance, celestial void, nothingness or emptiness, celestial silence, celestial realm, celestial stillness, absolute void, profound void, primordial void, unmanifest void, state of thoughtlessness, state of absolute absorption, state of no "I, me, mine, your", state of no-mind, state of celestial ecstasy, state of complete surrender to God, state of enlightenment, Chauthaa Pad, Turyaa Avasthaa, Sahaj Avasthaa, Tenth Gate, vision of Reality, awakening of Kundilini, intuitive poise, primal Samaadhi, deepestSamaadhi, deep meditation, cave of the heart, liberation from bondage, platform of transcendental consciousness, absorption in the Formless, living dead, living liberated, talk within, God Union, silent talk, Kingdom Of God, the Absolute Lord Himself, God Communion, Divine Darshan, and so on. In short, it's the absorption in Naam-Rasa,Naam-Ranga, or natural state of Unconditioned Consciousness.
Sahaj samaadhi sadaa liv hari siou jeevaan haru gun gaaee: I am absorbed in Sahaj Samaadhi; lovingly attached to the Divine forever, I live by chanting His Praises (sggs 1232). The Gurbani has laid tremendous emphasis on advancing to this state of Sunn Samaadhi. Here the Soul becomes absorbed in the fire of the Divine Wisdom which roasts the seeds of ignorance, false ego or the body-bound inclinations. The individual looses the sense of individuality — the Soul realizes itself and the Infinite Consciousness as one. This the state in which one sees the One Spirit in all beings and all beings in One Spirit; the ocean in all waves and all waves in the ocean; the clay in all pots and all pots in the clay; the gold in the bracelet and the bracelet in the gold; the sun in the rays and the rays in the sun; the string in the beads and the beads in the string; the moon in the waters and waters in the moon; the fragrance in the flower and flower in the fragrance; the wood in the fire and fire in the wood!
Udak smund salal kee saakhiaa nadee trang smaavahige...: Like drops of water in the water of the ocean, and like waves in the stream, I merge in God. Merging my being into the Absolute Being of God, I have become impartial and transparent, like the air (sggs 1103). This is the state of Saakshi-Bhaav — the Eternal Witnessing. Here one witnesses the ego consciousness, the Soul Consciousness, and the Infinite Consciousness all existing together. A man in this state may even be outwardly engaged in worldly duties in the fulfillment of God's Cosmic Plan, he may even look irreligious and uneducated, but he ever remains immersed in God Consciousness with one hundred percent involvement of his mind; without any loss of God-unoin. He lives amidst the so called impurities of the material world without being affected by them just as the bird flies in the sky without leaving any footprints or mark; or just as the lotus flower floats untouched upon the surface of the water; or just as the duck swims untouched across the stream! Like the water vapor in the sky, he remains absorbed in the Self within. This is the state of perfect Freedom from bondage.
Sahje sahaj milyaa jagjeevan Nanak sunn samaae: In absolute ease and poise, one meets the Life of the World (i.e., God). O Nanak, one is absorbed in the state of absolute absorption (sggs 774). Sunn nirantar deejai bandh....: Focused deep within, in perfect absorption, the soul-swan does not fly away, and the body-wall does not collapse. Then, one knows that his true home is in the cave of intuitive poise (sggs 939). Sunn samaadhi mahaa parmaarath teen bhavan pat naamam: The consciousness in deep Samaadhi, the Supreme Being, the Lord of the three worlds — these are all Your Names, Lord (sggs 634). Girah kutanb mahi sahaj sumaadhee. Nanak naam ratte se sache bairaagee: In their own household and family, they are in Sahaj Samaadhi. O Nanak, those who are attuned to the Divine Name are truly detached from the world (sggs 1246). If an individual drop of water were to be separated from the ocean and analyzed for it's chemical composition, it will exhibit the same chemical qualities that of the entire ocean from which it has been separated. Similarly, the Jeeva (individual beings) separated from God, contains the same Transcendental qualities that of the Super Soul (Parmaatamaan) from which it has been separated. As such, Soul's affinity for Sunn Samaadhi is due to its Source, Waheguru, who Himself remains in unbroken Primal Samaadhi. The Gurbani explains that this Primal Void is pervasive throughout all the ages.
Sunnhu khaanee sunnhu bani. Sunnhu upjee sunn samaanee...: From this Primal Void, came the four sources of creation, and the power of speech. They were created from the Void, and they will merge into the Void. The Supreme Creator created the play of Nature; through the Shabad, He stages His Wondrous Show (sggs 1037). Sargun nirgun nirankaar sunn smaadhee aap. Aapan keeyaa Nanaka aape hee phir jaap: He possesses all qualities; He transcends all qualities; He is the Formless Lord. He Himself is in Primal Samaadhi. Through His Creation, O Nanak, He meditates on Himself (sggs 290). Arbad narbad dhandhookaara....: For endless eons, there was only utter darkness. There was no earth or sky; there was only the infinite Command of His Hukam. There was no day or night, no moon or sun; God sat in primal, profound Samaadhi (sggs 1035). If Sunn Samaadhi is the Soul Nature, then why Jeevas (individual beings) are unable to realize it? Our mind has three defects: restlessness, ignorance and inner filth. Mind conditioned with these three defects inhibits us from becoming permanently attuned to God-consciousness. Owing to our bondage of Maya — illusions, duality, false ego, mistaken identity, etc. — and the effects of our past reactionary Karma (Vaasnaas), we keep falling down again and again into body-consciousness. The nature of mental defects is opposite toSunn Samaadhi. A mind free of its defects is one with the Celestial Stillness (Sahaj). Therefore, only that mind which does not get disturbed by the changes in the material world is said to have attained the Absolute Ease and Poise (or Purity).
Maya phaas bandh nahee phaarai aru man sunn sunn na lookai.....Jiyu pritibimb bimb ko kayu mileehai udak kumbh bigraanaa. Kahu Kabeer aisaa gun bhram bhaagaa tayu man sunn samaanaa: The mortal does not break free from the bonds of the noose of Maya, and he does not seek the shelter of the Sunn, Absolute Being. He does not realize the dignity of the Self, and Nirvaanaa; because of this, his doubt does not depart....As the reflection of an object blends in the water when the pitcher is broken, says Kabeer, just so virtue dispels doubt, and then the soul is absorbed in the Sunn (sggs 475). Unman manooaa sunn samaanaa dubdhaa durmat bhaagee...: The disturbed mind has been absorbed in God; duality and evil-mindedness have run away. Says Kabeer, I have seen the One Fearless God; I am attuned to His Name (sggs 333). Some of the Gurbani's widely repeated terms include "Panch Shabad" (the five celestial sound currents) and "Anhad Naad" (unstruck celestial sound current). Although these primal sound currents reside within our Inner Being, we are still unable to realize them. Why? It is like the deer who in ignorance searches for the musk in the bushes even though the musk is ever present within its own body. Here the Gurbani reminds us that the same condition applies to the man — he also wanders around in the wilderness of doubts caused by his mental ailments. Consequently, he also searches for the Naam, Panch Shabad, or Anhad Naad outside; in other places and objects. In reality, they are all hidden within his own body, "here" and "now". Here the Gurbani reveals the secret to us.
Panch Shabad tah pooran naad.....Sunn samaadhi prabhu kirpal: The Panch Shabad, the five primal sounds, echo the perfect sound current of the Naad. The wondrous, amazing unstruck melody vibrates. .....There, they meditate only on the Naam. How rare are those who find this place of rest. The love of God is their food, and the Kirtan is their support. They obtain a permanent seat in the Infinite. No one falls there, or wavers, or goes anywhere. By Guru’s Grace, some find this Realm. They are not touched by doubt, fear, attachment or the traps of Maya. They enter the deepest state of Sunn Samaadhi, through the kind mercy of God (sggs 888). The Gurbani explains to us when this world had not yet appeared in any form, or when the Supreme Being Himself was in Sunn Samaadhior All-in-all, then the Jeeva (individual being) is not there to experience joy and sorrow, or life and death. Similarly, by awakening the Divine Grace within when ones enters into the state of Sunn Samaadhi, he becomes one with his Pure Being. As a result, we again become free from the notion of duality, birth and death, sins and good deeds, happiness and suffering, insult and praise, love and hate, etc. That's why the scriptures relentlessly challenge us to experience this Spiritual State "here" and "now"; for this intimate experience can only be experienced while in the physical body. One comes back again and again into flesh simply to realize his True Nature. Nothing more.
Tah harakh na sog na janam na marat: There (Sunn Samaadhi) is no pleasure or pain, no birth or death there (sggs 894). Tah paavas sindhu dhoop nahee chhahiaatah utpat parlayu naahee. Jeevan mirat na dukh sukh biaapai sunn samaadhi doyoo tah naahee. Sahaj kee akathkathaa hai niraaree: There is no rainy season, ocean, sunshine or shade, no creation or destruction there. No life or death, no pain or pleasure is felt there. There is only the Primal Trance of Samaadhi, and no duality. The description of the state of intuitive poise is indescribable and sublime (sggs 333). Jeevat marai marai phun jeevai aise sunn samaayaa: One who remains dead while yet alive, will live even after death; thus he merges into the Primal Void of the Absolute Lord (sggs 332). Taaree na tarai aavai na jaai. Sunn sahaj mahi rahio samaai: Man merged in God is not diverted by diversions and reincarnation. He remains intuitively absorbed in the celestial void (sggs 1162). How can we advance towards attaining this state of Pure Awareness? The teachings of the scriptures are precisely intended to awaken this state within us. By practicing control over the nine gates of the physical senses, one attains perfect control over the Tenth Gate (Celestial Realm). Consequently, the mind turns away from the world and enters into the Mind of God (i.e., Sunn Samaadhi).
Sahaj sunn ik birva upjyaa dhartee jalhar sokhyaa. Kahu kabeer hayu taa kaa sevak jin ih birvaa dekhyaa: In the profound void of intuitive Samaadhi, the one tree rises up; it soaks up the water of desire from the ground. Says Kabeer, I am the servant of those who have seen this celestial tree (sggs 970). Chhet aavai taa sahaj ghar paayaaa. Cheet aavai taa sunn samaayaa: When He comes to mind, I find the home of peace and poise. When He comes to mind, I am absorbed in the Primal Void of God (sggs 1141). God lives in the cave of the Heart — the deepest Trance or Celestial Void. He does not live in the cave of mountains or jungles. The Primal Lord sits within the celestial sphere of deepest Samaadhiwithin our Inner Being. He is the All-pervading Consciousness that runs in and through everything. In this context, the Gurbani helps eliminate the mental delusions or doubts of the so called Yogis as follows:
Sun mashindraa Nanak bolai....: Listen, Machhindra, to what Nanak says. One who subdues the five passions does not waver. One who practices Yoga in such a way, saves himself, and saves all his generations. He alone is a hermit, who attains such understanding. Day and night, he remains absorbed in deepest Samaadhi (sggs 877). Surati simriti duyi kannee munndaa...: Let contemplation and intuitive meditation be your two ear-rings, and true wisdom your patched overcoat. In the cave of silence, dwell in your Yogic posture; let the subjugation of desire be your spiritual path. O my King, I am a Yogi, a hermit, a renunciate. I do not die or suffer pain or separation. The solar systems and galaxies are my horn; the whole world is the bag to carry my ashes. Eliminating the three qualities and finding release from this world is my deep meditation. My mind and breath are the two gourds of my fiddle, and the Lord of all the ages is its frame (sggs 334). We mortals are challenged by the scriptures to become "living dead", or Jeevanmukta. How one can be living as well as dead the same time? However paradoxical it may seem, this is the state recommended by the scriptures to pursue. To become Jeevanmuktadoes not mean committing suicide, abandoning one's duties, remaining inactive, or running away from the world. It simply means to transcend the three modes of the material nature, resulting indissolving of the instinctive mind or false ego. As long as one is caught in Maya's tripple-trap, he can not be Jeevanmukta or liberated. Therefore, in simple terms, liberation or Mukti can be defined as freedom from the material consciousness or false ego.Sunn Samaadhi is the death knoll for false ego.
Janam maran kaa bhram gayaa Gobind liv laagee. Jeevan sunn samaanyaa gur saakhee jaagee: The illusion of birth and death is gone; I lovingly focus on the Supreme Being. In my life, I am absorbed in deep silent meditation; the Guru’s Teachings have awakened me (sggs 857). There are two kinds of ego: false ego and True or Pure Ego. The True Ego is nothing but the Pure Soul-consciousness. The false ego grows out of man's identification with the body (senses), mind (emotions), and intellect (thoughts). Thus the false ego in man is the mental-ego, which has the potential of being perverted by intellect waves, mental vibrations, and sense impressions.
The experience of Sunn Samaadhi is the elimination of this false ego or the sense of separateness from our real Self (God, Sat Guru, etc.). Just as fire, having consumed the fuel, disappears into its unmanifest form, just as the dreamer and his world of dream merge and disappear upon awakening, so too the false ego, as our sense of individuality, disappears into the experience of the Supreme state,Sunn Samaadhi.
Sunn samaadhi sahaj man raataa. Taj hayu lobhaa eko jaataa: My mind is intuitively absorbed in Sunn Samaadhi; renouncing egoism and greed, I have come to know One God (sggs 904). Upon the death of false ego, our senses become widow! This inner transformation results in purification of the mind, necessary for attaining oneness with the Pure Consciousness within. Without the complete removal of false ego or complete inner surrender unto the Self within, the complete oneness with Spirit is not possible; no matter how much one remains in silence or meditation.
Chuppai chupp na hovayee je laayi rahaa livtaar: God cannot be attained by observing silence, even though one may remain in constant meditation. Bin man mooye kaise hari paayi: God is unattainable without annihilation (i.e., purification) of the mind (sggs 665). Man maile bhagti na hovayee Nam na paya jaye: Devotional service can not be performed with a filthy mind, and the Name can not be obtained (sggs, 159). According to the scriptures, once the seeker has purified the instinctive mind, he becomes fit for employing his mind in unwavering contemplation, discovering the total identity of the essence behind both the individuality (Jeevaatmaan) and the universal Self (Parmaatamaan). When the shining Light or the direct knowledge of the real Self — the destroyer of the separateness between the Soul and God — arises in the heart of the individual, then Maya, the cause for the material world, disappears instantaneously, along with its deceptive effects.
The state of Sunn Samaadhi reminds the Soul of its Eternal Nature, Omnipresence, and Omnipotence. The attainment of this highest state is only possible by the practice of deepest love and devotion through the Naam Simran or Shabad Kamaaee (deep meditation). Hearing, perceiving, and contemplating it, the mind is enraptured and becomes Pure. It does not then waver and is no more affected by Maya.
The Spiritual practice of Shabad-Ghaalnaa or Naam-Simran(meditation) helps establish the Purity of the ego outwardly as well as inwardly. As a result, the awareness becomes centered on the Primal Void of the Absolute Self — the victorious union of Soul and Timeless Spirit in Cosmic Consciousness. What it means is that in order to link with the True being within, we must become attuned toShabad-Consciousness; which is the same as God-Consciousness, Divine-Consciousness, Cosmic-Consciousness, Pure Awareness, and so on.
Jin antar Sahabad aap pachhaanahi gati miti tin hee paaee. Eh manuaa sunn samadhi lagaavai jotee joti milaaee: Those who have the Shabad deep within, understand themselves; they find the way of salvation. Their minds enter into the Sunn Samaadhi, and their light is absorbed into the Light (sggs 910). Jo jan Naam niranjan raataa. Nanak soee purakh bidhaataa: That humble being who is imbued with the Immaculate Naam, O Nanak, is himself the Primal Lord, the Architect of Destiny (sggs 943). Kahu kabir jo Naam samaane Sunn rahiaa liv soee: Says Kabeer, whoever is absorbed in the Naam remains lovingly absorbed in the Primal, Absolute Lord (sggs 1104). The devotion and unselfishness are the two rivers. In between these rivers is the shore of Divine Wisdom, or Celestial Silence (Sunn Samaadhi or Infinite Self). Let's pray to Waheguru so that we all can make that place our Home. For all humble servants of God search for the way to get to That Place! Where there is no time ( or birth and death), no creator, no creation, no destruction, no worlds, no universe, no existence, no names, no forms, no "I" and "me", no "mine" and "your", no "this", no "that", no truth, no false, no likes and dislikes, no humans, no demons, no elements, no bodies and senses, no mind and thoughts, no meditation, no sorrow, no enjoyment, no beginning, no middle, and no end: all is at all times, beyond the comprehension of the body-mind-intellect. Only Infinite Awareness exists there.
Nayu nidh amrit prabh kaa naam....: The nine treasures and the nectar are in the Name of God. Within the human body is its place of rest. The Sunn Samaadhi, and the unstruck sound current of the Naad are there. The wonder and marvel of it cannot be described. He alone sees it, unto whom God Himself reveals it. O Nanak, that humble being understands (sggs 293). —T. Singh

http://sachanandani.blogspot.ca/2006/12/anhad-naad.html

SUNN SAMAADHI:
CONVERSATION WITH GOD
"Everyone speaks of the Sunn Sunn, or Absolute God, the unmanifest Void.
How can one find this Absolute Void? Who are they, who are attuned to
this Absolute Void?" They are like God, from whom they originated. They
are not born, they do not die; they do not come and go. O Nanak, the
Gurmukhs instruct their minds (sggs 943). In the Sunn, or Primal Void,
the Infinite Being assumed His Power. He Himself is unattached, infinite
and incomparable. He Himself exercised His Creative Power, and He
gazes upon His creation;... This Primal Void is pervasive throughout all
the ages. That humble being who contemplates this state is perfect;
meeting with him, doubt is dispelled (sggs 1037).
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Man's ultimate quest is the final evolutionary frontier which is within man himself. It is the Truth spoken by the scriptures and the Enlightened Beings that the Absolute God resides deep within each and every one of us, and that He is realized through control and purification of the mind. One who knows this mystery of this All-pervading Principle, knows Him. Therefore, in the search for God, none can afford to forget the basic rudiments of Spirituality that the same One God lives within all beings. Accordingly, the Gurbani (Sri Guru Granth Sahib, SGGS) reminds us that those who search Him in the externalities of the world are mentally deluded.
Sabh kish ghar mahi baahari naahee. Baahari tolai so bharam bhulaahee: Everything is within the home of the self; there is nothing beyond. One who searches outside is deluded by doubts (sggs 102). God, who is Eternity-Consciousness-Bliss, does not talk through our material senses. He does not talk through the mouth either. He talks to his humble servants in the state of "Sunn Samaadhi", when they are completely Desireless, Egoless, notionless or Nirvikalpa — the state where one's psychological ego is completely silenced. This is the state beyond speech, body, and mind; the sate in which one is completely enraptured with the Essence of the Divine Name or God-consciousness. Hence the state of "Sunn Samaadhi" is God's Mind! Whoever contemplates this state has attained the Spiritual Perfection. In short, in "Sunn Samaadhi" Aatmaan (Soul) can talk to the Parmaatamaan (Super Soul), continuously. The Gurbani confirms it as follows:
Sunn samaadhi guphaa tah aasan. Keval brahm pooran tah baasan. Bhagat sang prabh gost karat: One sits there, in the cave of Sunn Samaadhi; the unique, perfect God dwells there. God holds conversations with His devotees (sggs 894). Sunn samaadhi Naam ras maate. Aath pahar jan Hari Hari japai: In the Sunn Samaadhi, they are intoxicated with the essence of the Divine Name. Twenty-four hours a day, His servants chant the Name (sggs 265). Simply put: "Sunn Samaadhi" is the state of Absolute Spiritual Silence. However, here the "silence" must not be mistaken for verbal non-communication. It is at a more fundamental level where there is no notion (or false ego). To put it otherwise, it is the state of Intuitive Poise or Silent Trance corresponding to mind's complete absorption in the Formless Being. In other words, when mind is one hundred percent fixed for understanding the real Self, it is said to be in Sunn Samaadhi. For example, for someone to say that he is in Sunn Samaadhi is to say that he has fully realized God-consciousness (Naam-consciousness or Shabad-Surati). Among all forms ofSamaadhi, this is the highest form. It is Self-realization. At this stage there is no longer any connection with worldly pleasure; for one is then transcendental to all sorts of joy derived from the senses. Also, at this stage, one attains perfect understanding that he is eternally the Sewak, Daasa, or servant of God. Once the devotee becomes situated in this Transcendental position, he never descends from it. When the nonapprehension of Reality is destroyed in the direct experience of the Reality, Maya (delusion, ignorance, egoism, etc.) folds her magic kit and disappears, never to come back. This is an irreversible process. Therefore, unless a devotee has reached this position, he is unsuccessful.
Sunn samaadhi rahahi liv laage ekaa ekeee shabad beechaar...: Some remain absorbed in Sunn Samaadhi, their minds fixed lovingly on the One Lord; they reflect only on the Shabad. In that state, there is no water, land, earth or sky; only the Creator Lord Himself exists. There is no intoxication of Maya there, and no shadow, nor the infinite light of the sun or the moon. The eyes within the mind which see everything — with one glance, they see the three world (sggs 503). Naamaa kahe chit Hari siyu raataa sunn samaadhi samaaugo: Says Naam Dev, my consciousness is imbued with God; I am absorbed in the profound state of Samaadhi (sggs 973). Before we dive deeper into the Gurbani's exploration of this sublime state of Sunn Samaadhi, it might be helpful to know that there are some other terms that are virtually synonymous to it. They include: annihilation of mind, purification of mind, seedless trance, celestial trance, deepest trance, celestial void, nothingness or emptiness, celestial silence, celestial realm, celestial stillness, absolute void, profound void, primordial void, unmanifest void, state of thoughtlessness, state of absolute absorption, state of no "I, me, mine, your", state of no-mind, state of celestial ecstasy, state of complete surrender to God, state of enlightenment, Chauthaa Pad, Turyaa Avasthaa, Sahaj Avasthaa, Tenth Gate, vision of Reality, awakening of Kundilini, intuitive poise, primal Samaadhi, deepestSamaadhi, deep meditation, cave of the heart, liberation from bondage, platform of transcendental consciousness, absorption in the Formless, living dead, living liberated, talk within, God Union, silent talk, Kingdom Of God, the Absolute Lord Himself, God Communion, Divine Darshan, and so on. In short, it's the absorption in Naam-Rasa,Naam-Ranga, or natural state of Unconditioned Consciousness.
Sahaj samaadhi sadaa liv hari siou jeevaan haru gun gaaee: I am absorbed in Sahaj Samaadhi; lovingly attached to the Divine forever, I live by chanting His Praises (sggs 1232). The Gurbani has laid tremendous emphasis on advancing to this state of Sunn Samaadhi. Here the Soul becomes absorbed in the fire of the Divine Wisdom which roasts the seeds of ignorance, false ego or the body-bound inclinations. The individual looses the sense of individuality — the Soul realizes itself and the Infinite Consciousness as one. This the state in which one sees the One Spirit in all beings and all beings in One Spirit; the ocean in all waves and all waves in the ocean; the clay in all pots and all pots in the clay; the gold in the bracelet and the bracelet in the gold; the sun in the rays and the rays in the sun; the string in the beads and the beads in the string; the moon in the waters and waters in the moon; the fragrance in the flower and flower in the fragrance; the wood in the fire and fire in the wood!
Udak smund salal kee saakhiaa nadee trang smaavahige...: Like drops of water in the water of the ocean, and like waves in the stream, I merge in God. Merging my being into the Absolute Being of God, I have become impartial and transparent, like the air (sggs 1103). This is the state of Saakshi-Bhaav — the Eternal Witnessing. Here one witnesses the ego consciousness, the Soul Consciousness, and the Infinite Consciousness all existing together. A man in this state may even be outwardly engaged in worldly duties in the fulfillment of God's Cosmic Plan, he may even look irreligious and uneducated, but he ever remains immersed in God Consciousness with one hundred percent involvement of his mind; without any loss of God-unoin. He lives amidst the so called impurities of the material world without being affected by them just as the bird flies in the sky without leaving any footprints or mark; or just as the lotus flower floats untouched upon the surface of the water; or just as the duck swims untouched across the stream! Like the water vapor in the sky, he remains absorbed in the Self within. This is the state of perfect Freedom from bondage.
Sahje sahaj milyaa jagjeevan Nanak sunn samaae: In absolute ease and poise, one meets the Life of the World (i.e., God). O Nanak, one is absorbed in the state of absolute absorption (sggs 774). Sunn nirantar deejai bandh....: Focused deep within, in perfect absorption, the soul-swan does not fly away, and the body-wall does not collapse. Then, one knows that his true home is in the cave of intuitive poise (sggs 939). Sunn samaadhi mahaa parmaarath teen bhavan pat naamam: The consciousness in deep Samaadhi, the Supreme Being, the Lord of the three worlds — these are all Your Names, Lord (sggs 634). Girah kutanb mahi sahaj sumaadhee. Nanak naam ratte se sache bairaagee: In their own household and family, they are in Sahaj Samaadhi. O Nanak, those who are attuned to the Divine Name are truly detached from the world (sggs 1246). If an individual drop of water were to be separated from the ocean and analyzed for it's chemical composition, it will exhibit the same chemical qualities that of the entire ocean from which it has been separated. Similarly, the Jeeva (individual beings) separated from God, contains the same Transcendental qualities that of the Super Soul (Parmaatamaan) from which it has been separated. As such, Soul's affinity for Sunn Samaadhi is due to its Source, Waheguru, who Himself remains in unbroken Primal Samaadhi. The Gurbani explains that this Primal Void is pervasive throughout all the ages.
Sunnhu khaanee sunnhu bani. Sunnhu upjee sunn samaanee...: From this Primal Void, came the four sources of creation, and the power of speech. They were created from the Void, and they will merge into the Void. The Supreme Creator created the play of Nature; through the Shabad, He stages His Wondrous Show (sggs 1037). Sargun nirgun nirankaar sunn smaadhee aap. Aapan keeyaa Nanaka aape hee phir jaap: He possesses all qualities; He transcends all qualities; He is the Formless Lord. He Himself is in Primal Samaadhi. Through His Creation, O Nanak, He meditates on Himself (sggs 290). Arbad narbad dhandhookaara....: For endless eons, there was only utter darkness. There was no earth or sky; there was only the infinite Command of His Hukam. There was no day or night, no moon or sun; God sat in primal, profound Samaadhi (sggs 1035). If Sunn Samaadhi is the Soul Nature, then why Jeevas (individual beings) are unable to realize it? Our mind has three defects: restlessness, ignorance and inner filth. Mind conditioned with these three defects inhibits us from becoming permanently attuned to God-consciousness. Owing to our bondage of Maya — illusions, duality, false ego, mistaken identity, etc. — and the effects of our past reactionary Karma (Vaasnaas), we keep falling down again and again into body-consciousness. The nature of mental defects is opposite toSunn Samaadhi. A mind free of its defects is one with the Celestial Stillness (Sahaj). Therefore, only that mind which does not get disturbed by the changes in the material world is said to have attained the Absolute Ease and Poise (or Purity).
Maya phaas bandh nahee phaarai aru man sunn sunn na lookai.....Jiyu pritibimb bimb ko kayu mileehai udak kumbh bigraanaa. Kahu Kabeer aisaa gun bhram bhaagaa tayu man sunn samaanaa: The mortal does not break free from the bonds of the noose of Maya, and he does not seek the shelter of the Sunn, Absolute Being. He does not realize the dignity of the Self, and Nirvaanaa; because of this, his doubt does not depart....As the reflection of an object blends in the water when the pitcher is broken, says Kabeer, just so virtue dispels doubt, and then the soul is absorbed in the Sunn (sggs 475). Unman manooaa sunn samaanaa dubdhaa durmat bhaagee...: The disturbed mind has been absorbed in God; duality and evil-mindedness have run away. Says Kabeer, I have seen the One Fearless God; I am attuned to His Name (sggs 333). Some of the Gurbani's widely repeated terms include "Panch Shabad" (the five celestial sound currents) and "Anhad Naad" (unstruck celestial sound current). Although these primal sound currents reside within our Inner Being, we are still unable to realize them. Why? It is like the deer who in ignorance searches for the musk in the bushes even though the musk is ever present within its own body. Here the Gurbani reminds us that the same condition applies to the man — he also wanders around in the wilderness of doubts caused by his mental ailments. Consequently, he also searches for the Naam, Panch Shabad, or Anhad Naad outside; in other places and objects. In reality, they are all hidden within his own body, "here" and "now". Here the Gurbani reveals the secret to us.
Panch Shabad tah pooran naad.....Sunn samaadhi prabhu kirpal: The Panch Shabad, the five primal sounds, echo the perfect sound current of the Naad. The wondrous, amazing unstruck melody vibrates. .....There, they meditate only on the Naam. How rare are those who find this place of rest. The love of God is their food, and the Kirtan is their support. They obtain a permanent seat in the Infinite. No one falls there, or wavers, or goes anywhere. By Guru’s Grace, some find this Realm. They are not touched by doubt, fear, attachment or the traps of Maya. They enter the deepest state of Sunn Samaadhi, through the kind mercy of God (sggs 888). The Gurbani explains to us when this world had not yet appeared in any form, or when the Supreme Being Himself was in Sunn Samaadhior All-in-all, then the Jeeva (individual being) is not there to experience joy and sorrow, or life and death. Similarly, by awakening the Divine Grace within when ones enters into the state of Sunn Samaadhi, he becomes one with his Pure Being. As a result, we again become free from the notion of duality, birth and death, sins and good deeds, happiness and suffering, insult and praise, love and hate, etc. That's why the scriptures relentlessly challenge us to experience this Spiritual State "here" and "now"; for this intimate experience can only be experienced while in the physical body. One comes back again and again into flesh simply to realize his True Nature. Nothing more.
Tah harakh na sog na janam na marat: There (Sunn Samaadhi) is no pleasure or pain, no birth or death there (sggs 894). Tah paavas sindhu dhoop nahee chhahiaatah utpat parlayu naahee. Jeevan mirat na dukh sukh biaapai sunn samaadhi doyoo tah naahee. Sahaj kee akathkathaa hai niraaree: There is no rainy season, ocean, sunshine or shade, no creation or destruction there. No life or death, no pain or pleasure is felt there. There is only the Primal Trance of Samaadhi, and no duality. The description of the state of intuitive poise is indescribable and sublime (sggs 333). Jeevat marai marai phun jeevai aise sunn samaayaa: One who remains dead while yet alive, will live even after death; thus he merges into the Primal Void of the Absolute Lord (sggs 332). Taaree na tarai aavai na jaai. Sunn sahaj mahi rahio samaai: Man merged in God is not diverted by diversions and reincarnation. He remains intuitively absorbed in the celestial void (sggs 1162). How can we advance towards attaining this state of Pure Awareness? The teachings of the scriptures are precisely intended to awaken this state within us. By practicing control over the nine gates of the physical senses, one attains perfect control over the Tenth Gate (Celestial Realm). Consequently, the mind turns away from the world and enters into the Mind of God (i.e., Sunn Samaadhi).
Sahaj sunn ik birva upjyaa dhartee jalhar sokhyaa. Kahu kabeer hayu taa kaa sevak jin ih birvaa dekhyaa: In the profound void of intuitive Samaadhi, the one tree rises up; it soaks up the water of desire from the ground. Says Kabeer, I am the servant of those who have seen this celestial tree (sggs 970). Chhet aavai taa sahaj ghar paayaaa. Cheet aavai taa sunn samaayaa: When He comes to mind, I find the home of peace and poise. When He comes to mind, I am absorbed in the Primal Void of God (sggs 1141). God lives in the cave of the Heart — the deepest Trance or Celestial Void. He does not live in the cave of mountains or jungles. The Primal Lord sits within the celestial sphere of deepest Samaadhiwithin our Inner Being. He is the All-pervading Consciousness that runs in and through everything. In this context, the Gurbani helps eliminate the mental delusions or doubts of the so called Yogis as follows:
Sun mashindraa Nanak bolai....: Listen, Machhindra, to what Nanak says. One who subdues the five passions does not waver. One who practices Yoga in such a way, saves himself, and saves all his generations. He alone is a hermit, who attains such understanding. Day and night, he remains absorbed in deepest Samaadhi (sggs 877). Surati simriti duyi kannee munndaa...: Let contemplation and intuitive meditation be your two ear-rings, and true wisdom your patched overcoat. In the cave of silence, dwell in your Yogic posture; let the subjugation of desire be your spiritual path. O my King, I am a Yogi, a hermit, a renunciate. I do not die or suffer pain or separation. The solar systems and galaxies are my horn; the whole world is the bag to carry my ashes. Eliminating the three qualities and finding release from this world is my deep meditation. My mind and breath are the two gourds of my fiddle, and the Lord of all the ages is its frame (sggs 334). We mortals are challenged by the scriptures to become "living dead", or Jeevanmukta. How one can be living as well as dead the same time? However paradoxical it may seem, this is the state recommended by the scriptures to pursue. To become Jeevanmuktadoes not mean committing suicide, abandoning one's duties, remaining inactive, or running away from the world. It simply means to transcend the three modes of the material nature, resulting indissolving of the instinctive mind or false ego. As long as one is caught in Maya's tripple-trap, he can not be Jeevanmukta or liberated. Therefore, in simple terms, liberation or Mukti can be defined as freedom from the material consciousness or false ego.Sunn Samaadhi is the death knoll for false ego.
Janam maran kaa bhram gayaa Gobind liv laagee. Jeevan sunn samaanyaa gur saakhee jaagee: The illusion of birth and death is gone; I lovingly focus on the Supreme Being. In my life, I am absorbed in deep silent meditation; the Guru’s Teachings have awakened me (sggs 857). There are two kinds of ego: false ego and True or Pure Ego. The True Ego is nothing but the Pure Soul-consciousness. The false ego grows out of man's identification with the body (senses), mind (emotions), and intellect (thoughts). Thus the false ego in man is the mental-ego, which has the potential of being perverted by intellect waves, mental vibrations, and sense impressions.
The experience of Sunn Samaadhi is the elimination of this false ego or the sense of separateness from our real Self (God, Sat Guru, etc.). Just as fire, having consumed the fuel, disappears into its unmanifest form, just as the dreamer and his world of dream merge and disappear upon awakening, so too the false ego, as our sense of individuality, disappears into the experience of the Supreme state,Sunn Samaadhi.
Sunn samaadhi sahaj man raataa. Taj hayu lobhaa eko jaataa: My mind is intuitively absorbed in Sunn Samaadhi; renouncing egoism and greed, I have come to know One God (sggs 904). Upon the death of false ego, our senses become widow! This inner transformation results in purification of the mind, necessary for attaining oneness with the Pure Consciousness within. Without the complete removal of false ego or complete inner surrender unto the Self within, the complete oneness with Spirit is not possible; no matter how much one remains in silence or meditation.
Chuppai chupp na hovayee je laayi rahaa livtaar: God cannot be attained by observing silence, even though one may remain in constant meditation. Bin man mooye kaise hari paayi: God is unattainable without annihilation (i.e., purification) of the mind (sggs 665). Man maile bhagti na hovayee Nam na paya jaye: Devotional service can not be performed with a filthy mind, and the Name can not be obtained (sggs, 159). According to the scriptures, once the seeker has purified the instinctive mind, he becomes fit for employing his mind in unwavering contemplation, discovering the total identity of the essence behind both the individuality (Jeevaatmaan) and the universal Self (Parmaatamaan). When the shining Light or the direct knowledge of the real Self — the destroyer of the separateness between the Soul and God — arises in the heart of the individual, then Maya, the cause for the material world, disappears instantaneously, along with its deceptive effects.
The state of Sunn Samaadhi reminds the Soul of its Eternal Nature, Omnipresence, and Omnipotence. The attainment of this highest state is only possible by the practice of deepest love and devotion through the Naam Simran or Shabad Kamaaee (deep meditation). Hearing, perceiving, and contemplating it, the mind is enraptured and becomes Pure. It does not then waver and is no more affected by Maya.
The Spiritual practice of Shabad-Ghaalnaa or Naam-Simran(meditation) helps establish the Purity of the ego outwardly as well as inwardly. As a result, the awareness becomes centered on the Primal Void of the Absolute Self — the victorious union of Soul and Timeless Spirit in Cosmic Consciousness. What it means is that in order to link with the True being within, we must become attuned toShabad-Consciousness; which is the same as God-Consciousness, Divine-Consciousness, Cosmic-Consciousness, Pure Awareness, and so on.
Jin antar Sahabad aap pachhaanahi gati miti tin hee paaee. Eh manuaa sunn samadhi lagaavai jotee joti milaaee: Those who have the Shabad deep within, understand themselves; they find the way of salvation. Their minds enter into the Sunn Samaadhi, and their light is absorbed into the Light (sggs 910). Jo jan Naam niranjan raataa. Nanak soee purakh bidhaataa: That humble being who is imbued with the Immaculate Naam, O Nanak, is himself the Primal Lord, the Architect of Destiny (sggs 943). Kahu kabir jo Naam samaane Sunn rahiaa liv soee: Says Kabeer, whoever is absorbed in the Naam remains lovingly absorbed in the Primal, Absolute Lord (sggs 1104). The devotion and unselfishness are the two rivers. In between these rivers is the shore of Divine Wisdom, or Celestial Silence (Sunn Samaadhi or Infinite Self). Let's pray to Waheguru so that we all can make that place our Home. For all humble servants of God search for the way to get to That Place! Where there is no time ( or birth and death), no creator, no creation, no destruction, no worlds, no universe, no existence, no names, no forms, no "I" and "me", no "mine" and "your", no "this", no "that", no truth, no false, no likes and dislikes, no humans, no demons, no elements, no bodies and senses, no mind and thoughts, no meditation, no sorrow, no enjoyment, no beginning, no middle, and no end: all is at all times, beyond the comprehension of the body-mind-intellect. Only Infinite Awareness exists there.
Nayu nidh amrit prabh kaa naam....: The nine treasures and the nectar are in the Name of God. Within the human body is its place of rest. The Sunn Samaadhi, and the unstruck sound current of the Naad are there. The wonder and marvel of it cannot be described. He alone sees it, unto whom God Himself reveals it. O Nanak, that humble being understands (sggs 293). —T. Singh

http://sachanandani.blogspot.ca/2006/12/anhad-naad.html

Simple explanation.

Continuing with the topic of this thread, Dhan Dhan Satgur Arjun Dev Mahara in Raag Bhairao, beautifully reveals us the secret of acheiving mukti, just as if we take any Ang from the Bani .

Of course, less is not expected from a Perfect Spiritual Master as Sachay Patshah Arjun Dev Maharaj.

He too, just like any other Gurmukh, any other Sant Jan, or Guru Sahibans lays stress upon Nam alone.

ਬਿਨੁ ਬਾਜੇ ਕੈਸੋ ਨਿਰਤਿਕਾਰੀ
Bin Baajae Kaiso Nirathikaaree
बिनु बाजे कैसो निरतिकारी
Without music, how is one to dance?


ਬਿਨੁ ਕੰਠੈ ਕੈਸੇ ਗਾਵਨਹਾਰੀ
Bin Kanthai Kaisae Gaavanehaaree
बिनु कंठै कैसे गावनहारी
Without a voice, how is one to sing?


ਜੀਲ ਬਿਨਾ ਕੈਸੇ ਬਜੈ ਰਬਾਬ
Jeel Binaa Kaisae Bajai Rabaab
जील बिना कैसे बजै रबाब
Without strings, how is a guitar to be played?


ਨਾਮ ਬਿਨਾ ਬਿਰਥੇ ਸਭਿ ਕਾਜ
Naam Binaa Birathhae Sabh Kaaj
नाम बिना बिरथे सभि काज
Without the Naam, all affairs are useless.


ਨਾਮ ਬਿਨਾ ਕਹਹੁ ਕੋ ਤਰਿਆ
Naam Binaa Kehahu Ko Thariaa
नाम बिना कहहु को तरिआ
Without the Naam - tell me: who has ever been saved


He goes to the extent, that if we moorakhs still do not have it clear the supreme importance of Nam alone, let us have a look at His words below:

ਨਾਮ ਬਿਨਾ ਸਭ ਦੁਨੀਆ ਛਾਰੁ
Naam Binaa Sabh Dhuneeaa Shhaar
नाम बिना सभ दुनीआ छारु
Without the Naam, the Name of the Lord, the whole world is just ashes.


ਪਤਿਤ ਪਾਵਨ ਪ੍ਰਭ ਤੇਰੋ ਨਾਉ
Pathith Paavan Prabh Thaero Naao
पतित पावन प्रभ तेरो नाउ
Your Name, God, is the Purifier of sinners.


We may use different methods, different recipes of worships to clean all the filth of our sins, but here Guru Jee, is telling us, that the devotion of Nam bhakti of Wahiguru, is the one which purifies us, nothing more, nothing less.

Everything else is "braham", is agyanta....is koor, is fanah....

Suppossing if one is dirty, naturally one will grab the soap as soon as possible to wash oneself.... one is not going to wait for the municipality members to come and with a protocol procedure give us a soap which is already in our house, then we will say, now we can wash ourselves ....is it not illogical to think so?

Is His Name not the same within everybody just as like in us?

Maybe worldy soaps, are of different makes, different smells and prices.... But the spiritual soap(Nam) which washes all our sins, is kept by Wahiguru within each one of us in equal measure, of same value and smell.... And that spiritual soap, is none other than His Naam Simran

If we lack anything, that is a clear thinking. that is why we are so much engaged and busy in putting more dirt on us, rather than washing ourselves with His Naam. For this very reason, the Bani says: without devotion to Nam, everything else we may do, is like decorating a dead body.

Just let us see the whole scene , the soap is already in our house(our own body) kept by the house owner(Wahiguru), then why to wait for outsiders to come and tell us, please use the soap now and you may have a bath.....

is it not ridiculous ?

If we do not use the soap as soon as possible while alive without waiting for anybody, so if death call us, we may die dirty, so let us be wise and use the soap of His Nam as soon as possible, to clean ourselves in time, and achieve mukti, not otherwise.

Waheguru.

Sat Sree Akal Lunalon,