Truthseeker

When God's name dwells on the tongue ofthe meditator, he gets gustation. When the morsel ofbread is placed on the tongue, one gets relishment. By uttering 'Waheguru', one gets great bliss. Uptil now God's name has dwelt on the tongue; as yet awareness has come that the tongue has started getting great bliss. The repetition ofsaying God's name should continue and the Shabad will go still deeper. The sound of Waheguru, Waheguru, that has come up from the navel, and is manifesting through Praa, Basanati, Madhma and Baikharee, ifthe same sound ofWaheguru, Waheguru goes down from the throat (Basanti); such a person starts hearing Anahad Naad and he has reached upto the centre where the instrument is ringing, but the sound ofthe instrument is coming from afar. At this state the glimpse of Shabad starts appearing. 55Sometimesthe flavour comes, sometimes not. Sometimes the sound is heard, sometimes not. This is the state when the meditator reaches near the door ofGod or near the Anahad Naad and Guru. At present only sound or shabad is being heard but His glimpse has not been seen. Tongue has got relishment and the ears have begun to hear but the glimpse and splendour of God has not appeared. One has reached upto the Guru but not upto God. One has reached near the door but entry into His Abode has not taken place. The repetition ofWaheguru, Waheguru should continue and this sound Basanti should go down and reach praa , that is , it should collide with navel. Then navel will completely open. This opening is just like the opening at the time of death and navel opens completely with the last breath and the body dies. But when navel opens completely with the strike ofsound ofWaheguru, body remains alive but the mind dies. Then the Supreme splendour spreads and the tongue becomes quite and does not repeat Waheguru, Waheguru http://www.gurmatveechar.com/books/English_Books/Shabad.Guru.Surat.Dun.Chela.by.Giani.Sant.Singh.Maskeen.(GurmatVeechar.com).pdf

http://www.gurmatveechar.com/books/English_Books/Shabad.Guru.Surat.Dun.Chela.by.Giani.Sant.Singh.Maskeen.(GurmatVeechar.com).pdf

When God's name dwells on the tongue ofthe meditator, he gets gustation. When the morsel ofbread is placed on the tongue, one gets relishment. By uttering 'Waheguru', one gets great bliss. Uptil now God's name has dwelt on the tongue; as yet awareness has come that the tongue has started getting great bliss. The repetition ofsaying God's name should continue and the Shabad will go still deeper. The sound of Waheguru, Waheguru, that has come up from the navel, and is manifesting through Praa, Basanati, Madhma and Baikharee, ifthe same sound ofWaheguru, Waheguru goes down from the throat (Basanti); such a person starts hearing Anahad Naad and he has reached upto the centre where the instrument is ringing, but the sound ofthe instrument is coming from afar. At this state the glimpse of Shabad starts appearing. 55Sometimesthe flavour comes, sometimes not. Sometimes the sound is heard, sometimes not. This is the state when the meditator reaches near the door ofGod or near the Anahad Naad and Guru. At present only sound or shabad is being heard but His glimpse has not been seen. Tongue has got relishment and the ears have begun to hear but the glimpse and splendour of God has not appeared. One has reached upto the Guru but not upto God. One has reached near the door but entry into His Abode has not taken place. The repetition ofWaheguru, Waheguru should continue and this sound Basanti should go down and reach praa , that is , it should collide with navel. Then navel will completely open. This opening is just like the opening at the time of death and navel opens completely with the last breath and the body dies. But when navel opens completely with the strike ofsound ofWaheguru, body remains alive but the mind dies. Then the Supreme splendour spreads and the tongue becomes quite and does not repeat Waheguru, Waheguru http://www.gurmatveechar.com/books/English_Books/Shabad.Guru.Surat.Dun.Chela.by.Giani.Sant.Singh.Maskeen.(GurmatVeechar.com).pdf

Beautiful is the title of this thread by brother Truthseeker.

I was just listening a beautiful shabad kirtan, from the Bani of Fifth Patshahee in Raag Sree Raag, and though the whole shabd is beautiful and blissful, but there comes a line, in which Guru Jee reveals us our true essence as souls, as sikhs, and His true nature as True Guru.

Here it goes:
baah pakarh gur kaadhi-aa so-ee utri-aa paar.
Grasping him by the arm, the Guru lifts them up and out, and carries them across to the other side.


Now let us just pay attention and see the beauty and depth in it.

He is telling us, that, we by ourselves can do nothing, however much jap, tap, poojas, paaths we may do, even any outer rituals, but even then, we by ourselves can never ever get out from this mayavee creation. Because , all these types of devotion we do as manmukhs, we think we are doing it.

The thing is, in real devotion we have to dissolve our ego, our ahankaar, our sudh, our budh, only He has to exist, we simply are not.

That is why, our Guru Sahibans have stressed so much on Naam Simran. It is the only method or jugtee, by which we break the barriers of our minds and place ourselves at His Lotus Feet.

As long as we think I do this or that, He does not come into the scene. But when we take refuge at His Lotus Feet, through the devotion of Naam, then He sees our humility and likes us, He says, now you have become light by removing the weight of the haume of me, mine, mind ....

Then in the next moment, as Guru Jee tells us in the above line, the consequence of giving ourselves totally to Him, is that, He extends His powerful arm and pulls us out from this mayavee bhavsagar.

That is when Guru Jee says:Baah pakarh Gur kaadeeya

The thing and beauty of sikhee is, it makes us consciouss by realizing in a most simple way, our true spiritual nature as souls, as disciples, as sikhs, as chelas, as dhun, and the also the True status of Shabad Guru.

So, as long as we think we are so and so, from here or there, and have to do so and so.... we are bound to remain in this creation, with hardly any spiritual progress.

But the moment we realize we are the soul, trapped by the mind and maya, we shall do the bhakti as per Gurmat, then we shall shed all our outer coverings on our souls, and go in the search of the Shabad Guru who is within us, and waiting eagerly for us, so that we may reach Him there within, and thus He pulls us out from the realms of karma, of pain and misery, from the realms of maya and Dharam Rai, to the realm of Dayal Purukh.

We are not the body, as we shall have to leave it here, it is nothing but a handful of dust ....our real self is the soul, the sikh, the chela, which is in nature a drop of Satnam, and in that Satnam Samundar it has to merge and become the Ocean itself, through bhakti, not otherwise.

So if we never do Naam Simran, how will our soul reach at His Lotus Feet?

How will our surtee, be pulled out by Guru Jee within?

Some may think, I am crazy, I do stress a lot on Naam Simran, and not on other things.

But that is, because we have a very short time, and as per Gurmat, if we do not do the real thing as seen in the Bani of Fifth Patshahee, how will we save our souls?

The path of Gurmat or sikhee, is for the freedom of our souls and defeating our minds, and not for our bodies which are insentient and perishable, however we may decorate and make up them, but in the end it is nothing but clay, while our souls are His essence.


It is our souls which shall merge in Him, and become Nirankar as He is.

And when this is achieved, who is there a sikh, a khalsa, a muslim, a christian or a hindu?

Or who is an american, indian, british or chinese over there?

All these outer aspects simply do not exist there, for which we so foolishly fight and kill, and burn with the fire of haume....


He is not realized by us, by belonging to any culture, class, caste, creed or country, but by putting into action a particular discipline : Gurmat, the bhakti of Naam Simran, taught by our Guru Sahibans and all True Gurmukhs, or Sant Janas.

The relation as per the topic of this beautiful thread: Shabad Guru, surat dhun chela... is described in a very clearly and simple langauge, by Dhan Dhan Guru Arjun Dev Maharaj in His lines above.

Waheguru.

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


 

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

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

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

Watched a great video about Shabad Guru discussed by Dr. Satpal Singh

I would highly suggest you watch this video.

Key things mentioned are:
Guru Nanak's Guru was the Shabad that is pargat in all of us (Naam).
The focus is not our physical body and external rituals, but to get our surti (consciousness/concentration) out from the nine doors and to go within and connect to the Shabad (Naam) at Tenth Gate. (Done by Jaaping Gurmantra)






Another video which is more recent but I have not watched

Watched a great video about Shabad Guru discussed by Dr. Satpal Singh

I would highly suggest you watch this video.

Key things mentioned are:
Guru Nanak's Guru was the Shabad that is pargat in all of us (Naam).
The focus is not our physical body and external rituals, but to get our surti (consciousness/concentration) out from the nine doors and to go within and connect to the Shabad (Naam) at Tenth Gate. (Done by Jaaping Gurmantra)






Another video which is more recent but I have not watched

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


 

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


 

parabh kaa simran sabh tay oochaa.
The remembrance of God is the highest and most exalted of all. SGGS. 263

sarab Dharam meh saraysat Dharam. Of all religions, the best religion har ko naam jap nirmal karam. is to chant the Name of the Lord and maintain pure conduct. sagal kir-aa meh ootam kiri-aa. Of all religious rituals, the most sublime ritual saaDhsang durmat mal hiri-aa. is to erase the filth of the dirty mind in the Company of the Holy. sagal udam meh udam bhalaa. Of all efforts, the best effort har kaa naam japahu jee-a sadaa. is to chant the Name of the Lord in the heart, forever. sagal baanee meh amrit baanee. Of all speech, the most ambrosial speech har ko jas sun rasan bakhaanee. is to hear the Lord's Praise and chant it with the tongue. sagal thaan tay oh ootam thaan. Of all places, the most sublime place, naanak jih ghat vasai har naam. ||8||3||
O Nanak, is that heart in which the Name of the Lord abides. SGGS p.266

parabh kaa simran sabh tay oochaa.
The remembrance of God is the highest and most exalted of all. SGGS. 263

sarab Dharam meh saraysat Dharam. Of all religions, the best religion har ko naam jap nirmal karam. is to chant the Name of the Lord and maintain pure conduct. sagal kir-aa meh ootam kiri-aa. Of all religious rituals, the most sublime ritual saaDhsang durmat mal hiri-aa. is to erase the filth of the dirty mind in the Company of the Holy. sagal udam meh udam bhalaa. Of all efforts, the best effort har kaa naam japahu jee-a sadaa. is to chant the Name of the Lord in the heart, forever. sagal baanee meh amrit baanee. Of all speech, the most ambrosial speech har ko jas sun rasan bakhaanee. is to hear the Lord's Praise and chant it with the tongue. sagal thaan tay oh ootam thaan. Of all places, the most sublime place, naanak jih ghat vasai har naam. ||8||3||
O Nanak, is that heart in which the Name of the Lord abides. SGGS p.266

Here is the one with the Gurmantar in HD/Stereo 5:1 Sound-

Simran or repetition of Wahiguru, is done by the mind or with attention, at different levels of energy or consciousness.

As said previously, it is solely done, to be able to concentrate our attention and enter the finer realms and get certain purification also.

And that´s it.

It can not take one farther, as it is done within the gross or mental planes.

Because it is the mind which needs to get purified.

The body as we know, is insentient or inert, so it does not get anything to do with it, only as much as only to cooperate with the mind in the right and a relaxed manner, so it can stay without moving as long as possible.

The soul does not do the repetition nor simran. The soul is pure by nature, it is same as in essence as Wahiguru Akal Purukh.
Other thing is, that, it is covered with dirt and filth by the different subtle layers due to the collection of it, since aeons, since it left it´s Father´s House( Sach Khand) and came in association and influence of mind and maya ....to the extent, that the soul has forgotten it´s true nature, so it does nothing to regain it´s True self, and merge in Wahiguru Akal Purukh.

And so, this cleaning is done at two levels. Firstly at the lower or mental level, the mind gets purified with the simran, then secondly, ath e higher level in the causal plane, which is storehouse of all our karmas and these can be only wiped, with the Amrit or Shabad Dhun at that level. And the consequence of this cleaning and purification, allows us to cross and reach Parbraham, and from there on, by mounting the vehicle of Nam or Shabad, the soul reaches the True region, Sach Khand, which is beyond any dissolutions)Parlay) and grand dissolutions(maha parlay).

Once reaching there, the soul in the vehicle of Nam, gets the Darshan of Sat Purukh or Satnam, and becomes one, by the Grace and Mercy of Wahiguru Akal Purukh, by getting dissolved in that Sat Shabad.


So, we must always keep in mind, Wahiguru is a Nirankar Conscious Energy(Shabad).

So we too, if it is His Hukum, we shall blend in Him, just as He is.

We should not think, that by reaching there in Sach Khand, we shall see our Guru Sahibans or the different Bhagats or Gurmukhs....

No.

The Bani says, Sach Khand vaseh Nirankar. This means, only He is there. This Conscious Energy or Shabad, when descended at the lower planes, assumed the human form to let us know about Him, and when our Guru Sahibans left this plane, again they merged back into that Satnam Samundar, becoming one.

Let us say, if a drop of water falls into an ocean, can we trace it?

No, isn´t it?

The drop was a drop, as long as it was in a container. Once it falls or gets into the ocean, it no longer is a drop, which was an illusion of form, size and colour, due to its separation from it´s Origin and being in a container ( different bodies : physical, astral or causal )


So if we go to see, in the end, in this process of our union with Him, it is nothing to our credit, but it is only the mahima of Wahiguru Akal Purukh, Nam, Shabad, Anhad Bani, or Sound Current ....

And for that very reason, we should never ever underestimate any sound we may hear in the begining. Our purification and the ability to catch hold of the purer sounds goes hand by hand.

The more our purity, the finer(subtler) the sound we listen to, at that stage.

Sat Sree Akal.
May God bless all.

Thanks to the members on this form, gyan from Guru Granth Sahib, few other Gurmukhs, reading Sri Guru Nanak Chamatkar book by Bhai Sahib Bhai Vir Singh Ji.
I have also come to realise the Gurmantra/GurShabad should be the most important.

As Lucky said "sounds start to get captivating and magnetic, and they begin to pull you in deeper"


This is also mentioned on another site.
"it is easy for the mind to get over-involved - almost OCD - in listening to inner sounds and trying to determine which is better or "right". In the process, the mind becomes like a dog incessantly chasing its tail. Instead, Charan Singh tells us to simply keep repeating and focusing on Simran. The more your attention is wholly and solely focused upon Simran, the more it will be immersed in the Sound Current - and, in the process, the subordinate sounds will fade into the background and the real, Eternal Sound will emerge into your focus, lift you up above body-consciousness and guide you within"

As it says in Guru Granth Sahib chant the Gurmantra, day and night while standing, sitting, sleeping, eating, walking, working, etc.

Gurmukh said if we can not make our mind sit without taking thoughts for 3 hours then it will be very heard to merge into naam. Therefore, must keep doing simran to make mind sit.

If we take a thought to transition from Gurmantra to Naam then we take a thought which will put us back into Maya, Therefore, make mind so still that when Naam comes it automatically pulls you within without you taking a thought.

Also to add, Gurpreet Shimla Wale in his kirtan/katha mentioned that we are to keep chanting the Gurmantra because it will eventually go into rom rom (heartbeat and cells).

I think that once Gurmantra goes into heartbeat, then one is able to listen to the Naad. It says in Guru Granth Sahib Ji "the Sound-current of the Naad vibrates in each and every heart".

If I made any mistakes, forgive me, I too am still learning on this path.
Man tan antari Hari Hari Mant. Nanak bhagtan kai ghar sadaa anand: The Mantra of God's Name, Har, Har, is deep Within my mind and body. O Nanak, eternal bliss fills the home of God's devotees (sggs 802). Raam Naam Mant hirdai daivai Nanak milan subhaaye: The Mantra of the Raam Naam is enshrined Within the heart, O Nanak, and we merge with Him so easily (sggs 444).

Thanks to the members on this form, gyan from Guru Granth Sahib, few other Gurmukhs, reading Sri Guru Nanak Chamatkar book by Bhai Sahib Bhai Vir Singh Ji.
I have also come to realise the Gurmantra/GurShabad should be the most important.

As Lucky said "sounds start to get captivating and magnetic, and they begin to pull you in deeper"


This is also mentioned on another site.
"it is easy for the mind to get over-involved - almost OCD - in listening to inner sounds and trying to determine which is better or "right". In the process, the mind becomes like a dog incessantly chasing its tail. Instead, Charan Singh tells us to simply keep repeating and focusing on Simran. The more your attention is wholly and solely focused upon Simran, the more it will be immersed in the Sound Current - and, in the process, the subordinate sounds will fade into the background and the real, Eternal Sound will emerge into your focus, lift you up above body-consciousness and guide you within"

As it says in Guru Granth Sahib chant the Gurmantra, day and night while standing, sitting, sleeping, eating, walking, working, etc.

Gurmukh said if we can not make our mind sit without taking thoughts for 3 hours then it will be very heard to merge into naam. Therefore, must keep doing simran to make mind sit.

If we take a thought to transition from Gurmantra to Naam then we take a thought which will put us back into Maya, Therefore, make mind so still that when Naam comes it automatically pulls you within without you taking a thought.

Also to add, Gurpreet Shimla Wale in his kirtan/katha mentioned that we are to keep chanting the Gurmantra because it will eventually go into rom rom (heartbeat and cells).

I think that once Gurmantra goes into heartbeat, then one is able to listen to the Naad. It says in Guru Granth Sahib Ji "the Sound-current of the Naad vibrates in each and every heart".

If I made any mistakes, forgive me, I too am still learning on this path.
Man tan antari Hari Hari Mant. Nanak bhagtan kai ghar sadaa anand: The Mantra of God's Name, Har, Har, is deep Within my mind and body. O Nanak, eternal bliss fills the home of God's devotees (sggs 802). Raam Naam Mant hirdai daivai Nanak milan subhaaye: The Mantra of the Raam Naam is enshrined Within the heart, O Nanak, and we merge with Him so easily (sggs 444).

Thanks to the members on this form, gyan from Guru Granth Sahib, few other Gurmukhs, reading Sri Guru Nanak Chamatkar book by Bhai Sahib Bhai Vir Singh Ji.
I have also come to realise the Gurmantra/GurShabad should be the most important.

As Lucky said "sounds start to get captivating and magnetic, and they begin to pull you in deeper"


This is also mentioned on another site.
"it is easy for the mind to get over-involved - almost OCD - in listening to inner sounds and trying to determine which is better or "right". In the process, the mind becomes like a dog incessantly chasing its tail. Instead, Charan Singh tells us to simply keep repeating and focusing on Simran. The more your attention is wholly and solely focused upon Simran, the more it will be immersed in the Sound Current - and, in the process, the subordinate sounds will fade into the background and the real, Eternal Sound will emerge into your focus, lift you up above body-consciousness and guide you within"

As it says in Guru Granth Sahib chant the Gurmantra, day and night while standing, sitting, sleeping, eating, walking, working, etc.

Gurmukh said if we can not make our mind sit without taking thoughts for 3 hours then it will be very heard to merge into naam. Therefore, must keep doing simran to make mind sit.

If we take a thought to transition from Gurmantra to Naam then we take a thought which will put us back into Maya, Therefore, make mind so still that when Naam comes it automatically pulls you within without you taking a thought.

Also to add, Gurpreet Shimla Wale in his kirtan/katha mentioned that we are to keep chanting the Gurmantra because it will eventually go into rom rom (heartbeat and cells).

I think that once Gurmantra goes into heartbeat, then one is able to listen to the Naad. It says in Guru Granth Sahib Ji "the Sound-current of the Naad vibrates in each and every heart".

If I made any mistakes, forgive me, I too am still learning on this path.
Man tan antari Hari Hari Mant. Nanak bhagtan kai ghar sadaa anand: The Mantra of God's Name, Har, Har, is deep Within my mind and body. O Nanak, eternal bliss fills the home of God's devotees (sggs 802). Raam Naam Mant hirdai daivai Nanak milan subhaaye: The Mantra of the Raam Naam is enshrined Within the heart, O Nanak, and we merge with Him so easily (sggs 444).

Thanks to the members on this form, gyan from Guru Granth Sahib, few other Gurmukhs, reading Sri Guru Nanak Chamatkar book by Bhai Sahib Bhai Vir Singh Ji.
I have also come to realise the Gurmantra/GurShabad should be the most important.

As Lucky said "sounds start to get captivating and magnetic, and they begin to pull you in deeper"


This is also mentioned on another site.
"it is easy for the mind to get over-involved - almost OCD - in listening to inner sounds and trying to determine which is better or "right". In the process, the mind becomes like a dog incessantly chasing its tail. Instead, Charan Singh tells us to simply keep repeating and focusing on Simran. The more your attention is wholly and solely focused upon Simran, the more it will be immersed in the Sound Current - and, in the process, the subordinate sounds will fade into the background and the real, Eternal Sound will emerge into your focus, lift you up above body-consciousness and guide you within"

As it says in Guru Granth Sahib chant the Gurmantra, day and night while standing, sitting, sleeping, eating, walking, working, etc.

Gurmukh said if we can not make our mind sit without taking thoughts for 3 hours then it will be very heard to merge into naam. Therefore, must keep doing simran to make mind sit.

If we take a thought to transition from Gurmantra to Naam then we take a thought which will put us back into Maya, Therefore, make mind so still that when Naam comes it automatically pulls you within without you taking a thought.

Also to add, Gurpreet Shimla Wale in his kirtan/katha mentioned that we are to keep chanting the Gurmantra because it will eventually go into rom rom (heartbeat and cells).

I think that once Gurmantra goes into heartbeat, then one is able to listen to the Naad. It says in Guru Granth Sahib Ji "the Sound-current of the Naad vibrates in each and every heart".

If I made any mistakes, forgive me, I too am still learning on this path.
Man tan antari Hari Hari Mant. Nanak bhagtan kai ghar sadaa anand: The Mantra of God's Name, Har, Har, is deep Within my mind and body. O Nanak, eternal bliss fills the home of God's devotees (sggs 802). Raam Naam Mant hirdai daivai Nanak milan subhaaye: The Mantra of the Raam Naam is enshrined Within the heart, O Nanak, and we merge with Him so easily (sggs 444).

Lucky, the depths of your questions are reaching a point that I'm not sure I'm the best person to advise because I'm also at shallow depths like yourself. I don't want to give you any wrong advice. I would highly recommend you consult with someone who might be able to direct you who has more experience.

I will say this though bro, that I was sitting in the presence of another mahapursh a couple of days ago. He said in the advanced stage you see the parkash of Brahm everywhere you look. When that stage is reached no more jaap, simran takes place. You do seva of waheguru with the eyes.

From the little knowledge I have my understanding of these stages are

1) Listen to verbal jaap of waheguru
2) Listen to mental jaap of waheguru with swas swas
3) Listen to Anhad shabads (5 shabads) which takes you deeper within
4) Listen to Anhad naad/toor (single tone) which takes you even more deeper
5) Look at the Brahm jot, when it manifests. What it looks like I have no idea.

I also find it difficult to focus on the anhad shabads, and yes they also fade sometimes when I too put my dhyan on them. If that happens I take a step back and move to the previous step.

Check out Giani Iqbal Singh jathedar of Sri Patna sahib explanation at 1 hour and 2 minutes into this video.

http://new.livestrea.../videos/8505608

The video title is Sant Satnaam Singh & Bhai Nirmal Singh

Here is the shabad Giani ji is referring to ang 878-879 by Sri Guru Nanak Dev ji


saagar mehi boo(n)dh boo(n)dh mehi saagar kavan bujhai bidhh jaanai ||
The drop is in the ocean, and the ocean is in the drop. Who understands, and knows this?

outhabhuj chalath aap kar cheenai aapae thath pashhaanai ||1||
He Himself creates the wondrous play of the world. He Himself contemplates it, and understands its true essence. ||1||

aisaa giaan beechaarai koee ||
How rare are those who contemplate this spiritual wisdom.

this thae mukath param gath hoee ||1|| rehaao ||
Through this, the supreme state of liberation is attained. ||1||Pause||

dhin mehi rain rain mehi dhineear ousan seeth bidhh soee ||
The night is in the day, and the day is in the night. The same is true of hot and cold.

thaa kee gath mith avar n jaanai gur bin samajh n hoee ||2||
No one else knows His state and extent; without the Guru, this is not understood. ||2||

purakh mehi naar naar mehi purakhaa boojhahu breham giaanee ||
The female is in the male, and the male is in the female. Understand this, O God-realized being!

dhhun mehi dhhiaan dhhiaan mehi jaaniaa guramukh akathh kehaanee ||3||
The meditation is in the music, and knowledge is in meditation. Become Gurmukh, and speak the Unspoken Speech. ||3||

man mehi joth joth mehi manooaa pa(n)ch milae gur bhaaee ||
The Light is in the mind, and the mind is in the Light. The Guru brings the five senses together, like brothers. (Guru ji is saying here the parkash will manifest, i.e. Man Tu Joot Saroop Hai Apna Mool Pachaan)

naanak thin kai sadh balihaaree jin eaek sabadh liv laaee ||4||9||
Nanak is forever a sacrifice to those who enshrine love for the One Word of the Shabad. ||4||9||

Hey Sat,

This video Santren Daya Singh at 21:30min talks about your experience very interesting should check it out.

http://www.youtube.com/watch?v=Pe08bwKGlQM

Hey Sat,

This video Santren Daya Singh at 21:30min talks about your experience very interesting should check it out.

http://www.youtube.com/watch?v=Pe08bwKGlQM

Here is rough translation:

First stage of simran, according to Gurmat, is to bring one’s scattered attention back. Normally it is absorbed in thoughts therefore to help bring the mind back within various points are given to help focus the mind.

Each syllable of the Gurmatar is chanted at the following points with focus/dhyaan.
Wa – Rasna/Mouth
He – Hirda/ Heart Centre/ Sunn state is also knows as Hirda when the Mind becomes pure.
Gu – Nabi / Navel / belly button / Nab Ghat where the breath originates from. There is also a knot here between the physical (astool) and non-physical (sookham) bodies via the breath. It will also be a point later on where we will come to and sit/aasan the mind.

SGGS Quote:
The breath is seated in the home of the navel; the Gurmukh searches, and finds the essence of reality.
naabh pavan ghar aasan baisai gurmukh khojat tat lahai.

This Shabad permeates the nucleus of the self, deep within, in its own home; the Light of this Shabad pervades the three worlds.
so sabad nirantar nij ghar aachhai taribhavan jot so sabad lahai.

Ru – Dharan (About 2 inches below the navel). This is the one end of the sukhman channel which has two ends. This is where parkash and Brahm Agan/fire manifest/pargat. FYI - Other end is the trikuti. ;-)

When your mind becomes free from thoughts then know that you have completed the first stage.

Now you have made the route in a down up motion, then when the breath goes in/down (i.e. Inhale) chant "Wahe" when you breath out to the Gagan/Sky (i.e. Exhale) chant "Guru". When you do simran this way again and again and when the mind looses its awareness of the body; mind separates (ateet) from the shabad and from the air/paun and when your surti begins to connect with the shabad (Shabad-Surat da mehl) then know that you have reached the stage of Swas-Giras simran.

After this when the shabad and surti merge, and when the surti breaks it's connection from the air then we need to start rom-rom simran. This is done in shej by putting the attention/surti on the heart beat (Dill Di Dharkan a.k.a Pulse). Then as the heart pumps the blood around the veins of the body in this way the shabad will also be pumped around the body.

Then when rom-rom becomes established, internal amrit drops start. It will feel like cold drops falling on the bare skin even when there are no clouds in the air. Another experience is if you go where people are doing bhagti then your rahkha - think that is what he said) chakar will make roms and stand on end. Where ever you hear any sound it will appear as it too is japing WaheGuru WaheGuru WaheGuru for example a running fan. These are indicators that your rom-rom is working.

Then we need to head towards Shej state where only dhyan remains. Then ahead we are told how to open the gate which is closed due to the imbalance of the air flowing. Sometimes we breath more through the left nostril and others times we breath more from the right. The other is the imbalance in the eyes also knows as chand (moon) & sooraj (sun) which are doors that are closed on the inside. Also the mind is lost thoughts in the trai-gun (tamogun, rajogun, and satogun). When you go to sharan of Guru he/they will tell you how to balance all these. Once balanced the gate will open and parkash will manifest and then you can enter the nij mahal, your true home.

Then you go on and merge into the parkash.

Keep watch, as sometimes some people who go to Sants and have their minds made unstable because the stay awake more during the night and day because they keep their Gyan Indriyas (5 senses – Sight, Hearing, Smell, Touch, Taste) awake because they try and do more jaap and simran. Guru Nanak’s way is different. If a person does loads of bhagti and stays awake for too long like staying awake for a few days then eventually the mind goes mental for which doctors do not have a remedy.

Quite a lot of people due to ignorance tread on this path in the wakeful/jagrath state with this wish to read this much bani, do this much simran etc. Guru Nanak’s Dev Ji's way is:

Eradicating the three qualities, dwell in the fourth state. This is the unparalleled devotional worship.
tarai gun maytay cha-uthai vartai ayhaa bhagat niraaree.

This is the Yoga of the Gurmukh: Through the Shabad, he understands his own soul, and he enshrines within his heart the One Lord.
gurmukh jog sabad aatam cheenai hirdai ayk muraaree.

In this way the mind needs to be awakened. The mind will be awakened when you enter the state of Sunn more quickly. When you leave behind the giyan indaries (5 senses) and fall asleep. Then the mind will come out again of Sunn again so take it back into the Sunn state and make it sit in the Sunn. When it merges in the Sunn it will eventually be awakened by the Shabad. It will eventually begin to look inwards at the play within, like it looks outwards today. Therefore do not stay awake too much via the giyan indaries.

Then due to ignorance when mind goes on the path of Shej and is awakened then eventually the Lord speaks and there is a very loud blast/tumbhakha. For example when a plane takes off, the blast/roar from the engine can break the glass from doors and windows. In this way when the Lord roars inside you it is louder. If one does not know this and one has not done rom-rom simran then the Mind cannot withstand it and the mind can be made unstable.

By following the stages outlined when the Lord speaks and rom-rom is manifest and one is in Shej, then he has the power to withstand it in the body. The first time it happens to a person he is shaken because it happens unexpectedly, but if one has knowledge, when the Lord speaks then he has the power/shakti to handle it in the body. Therefore on the journey anytime the Lord can speak to you and it will feel like the head is going explode, like the roof has flown off because the sound is so loud. At this time don’t panic, sometimes even light can also manifest. Just think the Lord has spoken and has come to the level of our mind in our body.

Like the pangtis:

The Panch Shabad, the Five Primal Sounds, vibrate with the Wisdom of the Guru`s Teachings; by great good fortune, the Unstruck Melody resonates and resounds.
panchay sabad vajay mat gurmat vadbhaagee anhad vaji-aa.

I see the Lord, the Source of Bliss, everywhere; through the Word of the Guru`s Shabad, the Lord of the Universe is revealed.
aanad mool raam sabh daykhi-aa gur sabdee govind gaji-aa.

Therefore don’t stay awake too much, stay in the dhyaan state. Ahead when there is Parkash, you go and sit in Truth/Sach, sometimes the Lord wants to speak with you and comes and awakens you and calls out you. Here one does not talk themselves until Waheguru himself calls out to you within. When he does call out to you, then you are in the awakened/jagrath state, you are in front of one another, then you can talk about whatever you wish.

In this way the place with Gost/Conversation takes place is ahead of Amritsar, where there is parkash of the jyot where the Lord is in the Shej ghar himself, where the Gurmukh’s go and talk with the Lord.

In this way, Gurmukhs are to do as much simran in the first and second stages so the thoughts stop and the wall of dirt is knocked down.

Gurbani starts all from the Dhiyan stage. When our dhiyan goes inwards, from inwards it starts to awaken and then from here is where the play starts which is what Gurbani tells us about. Therefore try and awaken the mind, go to the sharan of the Guru and do naam abhyaas is vital.

Then he goes through the example of Wa-He-Gu-Ru. With practice it becomes very intoxicating and mind begins to go within. With practice the Gu-Ru part can be said internally. It will forget about the body and giyan indaries and head towards Sunn.

Then he goes on to explain the Swas-Giras technique “Wahe-Guru”.

If you do this regularly you will quickly go into Sunn and amrit ras will begin to drizzle internally.

From the True Guru, contemplative meditation is obtained.
satgur tay paa-ay veechaaraa.
And then, one dwells with the True Lord in His celestial home, the Primal State of Absorption in Deepest Samaadhi.
sunn samaaDh sachay ghar baaraa.

I came across this video, just wanted to share it. Please share your thoughts.

I have found a fantastic video upon inner reality and it is a guide also for a better meditation, which I would like to share it, with the sangat.

https://www.youtube.com/watch?v=fhbOM6XhLHI


Enjoy yourselves.

Thanks.