sukrit kaur

Last night I was thinking about ringing sounds and were trying to focus on these.This very early morning,I was lying on bed.I was neither sleeping nor awakening.I mean I was trying to get up.As my eyes were closed,I was thinking about several things.Suddenly,I started doing simran very rapidly.I am not sure whether it was in dream or in reality.I was in different consciousness.As speed of simran raised,I suddenly saw a kind of blast.A sudden light with round circles touched my head.As it touched,my body felt a shock and I was not even able to move my body.I tried to call my mom,it disappeared at the instant.My body was like without sensation. Does it make sense?

Thanks Sat1176. This is beautiful simraan and kirtaan. At time 1:24:00.

Mahela 3

aapae saevaa laaeian aapae bakhas karaee

sabhanaa kaa maa pio hai aapae saar karaee.

naanak naam dhiaaein thin nij ghar vaas hai jug jug sobhaa ho2 [2] .

Very deep calming waheguru simran.

https://soundcloud.com/veermanpreet/evening-simran-in-london-on-14-dec-2014

This weeks recording from Sunday 15th February 2015.

https://soundcloud.com/satwant15/20150215-veer-manpreet-singh

Shabads:
1) Aisee Kirpaa Mohi Karahu
http://www.sikhitothemax.com/page.asp?ShabadID=3125
2) Bandana Har Bandana Gun Gavo Gopal Rai
http://www.sikhitothemax.com/page.asp?ShabadID=2610

Appologies for the crackling in the background but the gurdwara speaker is warn out.

Here are profound questions / riddles / self enquiry asked by Sri Guru Gobind Singh Ji to his Sikhs:

These questions below are meant to be explored, inquired, contemplated in Meditation..they may look very simple to our egoic mindset but it cannot be conceptually answered by conceptual mind but deeply inquired within during meditation- answer you will quickly get verbally like in form of thought or scholarly knowledge by conceptual mind/thoughts needs to be abandoned as mind will try to trick you by providing its own pre conditioned/ pre conceived notion/ conditioned response (it may be right answer but this isn't point..this is not mind exercise, point is answer needs to be felt by intuition out of our egoic conditioned mindset ). Any answer you will receive in meditation via spiritual divine insight is right way to start and from there you will notice growth in your bibek- clear understanding, pure perception which helps significantly in spiritual growth, deep spiritual inquiry and transcendence. In fact so much so if its meant to be this spiritual riddles (especially- What is form of atma) asked by Sri Guru Gobind Singh Ji can provide great spiritual awakening, slowing dawning of grace- Know Thy Self - Apana Mul Pachan ||


source: http://www.sridasam.org/dasam?Action=Page&p=76&english=t&id=65956

Questions- (1) What is the form of 'Atma' (True self)? (2) What is the thought behind creation? (3) What is 'Dharma'? (4) What is 'Karma'? (5) What is creation? (6) What is life? (7) What is Death? (8) What is heaven? (9) What is hell? (10) What is cleverness? (11) What is stupidity? (12) What is 'Tark' (Reasoning)? (13) What is not 'Tark'? (14) What is slander? (15) What is praise? (17) What is Sin? (18) What is 'Dharma'? Some of the questions are asked twice by the Guru. Here, the Guru desires a different answer to previous answer. Each question and its answers are inter-linked to each other to produce a whole picture of Sat Guru, meaning the ideology and philosophy of Sat Guru which should appear at the end of answering all the questions. (19) What is Yoga? (20) What is enjoyment of worldly pleasures? (21) What is action? (22) What is inaction? (23) What is hard work ? (24) What is controlling the senses? (25) Who is a warrior? (26) Who is giver of charity? (27) What is 'Tantra'? (28) What is 'Mantra'? (29) Who is poor? (30) Who is a King? (31) What is happiness? (32) What is Sadness? (33) Who is ill? (35) Who is affectionate? (36) What is essence of affection? (37) Who is satiated? (38) Who is healthy? (39) What is thought behind creation? (40) What is creation? (41) Who is defiled? (42) What is creation? (43) Where is action superstition? (45) Where is superstition destroyed? (46) Where is happiness of consciousness? (47) Where is knowledge of that which we can not grasp with our minds? (48) What is Naam? (50) What is self control? (51) What is knowledge and ignorance? (52) Who is ill? (53) Who is a worrier? (54) Where is Dharma lost? (55) Who is a warrior? (56) Who is beautiful? (57) What is secret of being at one with Sat Guru? (58) Who is the charitable one? (59) Who is wise? (60) What is knowledge? (61) What is ignorance?

Got this in a mail. Enjoy


IK OANKAAR SATNAAM SATGUR PARSAAD
DHAN DHAN PAAR BRAHAM PARMESAR
DHAN DHAN GUR-GURU-SATGUR
DHAN DHAN GUR SANGAT

Kot Kot Dandaut Parvaan Karna Ji:

NAAM BINA – WITHOUT NAAM
With the Gur Parsaad and Gur Kirpa of Agam Agadh Agochar Anant Alikh
Adikh Beyant Dhan Dhan Shri Paarbraham Parmesar and the Guru let us
pray from the inner core of our soul and mind with utmost
humbleness, full and complete belief and commitment, with utmost
faith and trust in Them, with folded hands at Their Charans, doing
Kot Kot Dandaut Bandana; Kot Kot Namaskaar; Kot Kot Shukrana;
keeping our head at their lotus feet – Charan Kamals: Munn Preet
Charan Kamlaa Rey; to bless us with a continuous Gur Parsaad –
Eternal Blessings to understand and take a glimpse of the Mahima of
the highest eternal treasure: Nao Nidh Amrit Prabh Kaa Naam
(Sukhmani); Amrit Naam Nidhaan Hai; the Naam of Akal Purakh which
is the foundation of the creation, every part of the creation is
based on the Naam, every living being's existent due to the divine
light of Naam, there is no place without Naam: Naam Key Dharey
Sagley Jant (Sukhmani); Naam Key Dharey Khand Brahmand (Sukhmani);
Jetta Keettaa Teyttaa Nao Bin Nawey Nahin Ko Thaon (Jap Ji); which
is the most powerful Shabad Guru; the Mool Manter; the Maha Manter;
the Beej Manter, the origin of the entire creation. However, the
entire Gurbani is the Mahima of Naam, but why is Naam the most
important eternal entity for us; what is the importance of the Naam
in our current human life, what is the necessity to understand this
divine Shabad "Naam"; what is the eternal truth hidden behind this
highest Dargahi Hukam of Naam; Eko Naam Hukam Hai; what wonders can
Naam bring in our current human life; what are the unlimited
spiritual and divine powers of the Naam; what happens to those who
are eternally blessed with Naam; what happens to those who are
without the Gur Parsaad of Naam; these are several simple practical
questions which prevail in the minds of the people who are
interested on the path to eternity, the answers to these questions
can be learned only with the Gur Parsaad and Gur Kirpa of Dhan Dhan
Akal Purakh: Jin Ko Nadar Karam Tin Kaar Nanak Nadri Nadar Nihal;
Jis Noo Kirpa Karey Tis Aapan Naam Dey; and let us all pledge our
souls and minds for a continuous prayer to the Almighty for His
continuous Gur Parsaad and Gur Kirpa on us all.

Probably the best way to understand the importance of the Naam and
get a motivational force to focus on this issue of vital divine and
spiritual importance is to find out what happens to those who are
without the Gur Parsaad of Naam; the Guru Sahibans have been very
kind to their generations, on all generations that have come after
them and for all generations to come in future by giving us the
divine wisdom through the Gurbani, which explains what happens to
those souls which are without Naam, some glimpses of the divine
wisdom:

Jal Jaaoo Jivan Naam Bina (1332): According to the divine wisdom –
Gurmat (Gurmat is only Gurbani and nothing less than Gurbani), this
time period in the history of mankind is known as the dark age – Kal
Yug, this darkness is created by a strong influences of the negative
forces of Maya on our soul and mind, perhaps this darkness is at its
peak in the current time period, this darkness relates to the
darkness in which our souls and mind are absorbed, unaware of the
divinity, the eternal truth, the Param Tatt, the Braham Tatt, the
divine light, the Param Jyot, the Nirgun Saroop, this age of
darkness have been described as the: Kal Yug Rath Aggan Kaa Kood
Aggey Rathwaho – this time period of utmost darkness is described as
a burning carriage, which is burning the entire world in the fire of
desires: Asa, Trishna, Mansha (desires being responsible for our
actions and deeds for our sorrows and grieves), the fire created by
the Panj Doot: Kaam (lust), Krodh (anger), Lobh (greed), Moh
(attachment) and Ahankaar (ego), this fire is responsible for all
kinds of distractions of our five senses: Roop (beauty – cause of
distraction through eyes), Rus (distraction by the taste of tongue),
Gandh (distraction by the smell), Raj (distraction caused by the
greed of worldly positions causing ego clash), Joban (distractions
caused by the young beauties), Dhan (distractions caused by the
greed of amassing wealth by fair or foul means), Maal (distractions
caused by the greed for worldly possessions by fair or foul means),
Sparsh (distractions caused by the feelings of touch). This burning
carriage is carrying the entire world, means that the entire world
is burning in these fires as stated above and this carriage is being
driven by the Kood – the un true actions and deeds as a result of
all the negative forces of Maya as described above. These fires
created by the dangerous forces of Maya are responsible for burning
our soul and mind, are responsible for the instability of our mind,
are responsible for maintaining a curtain of darkness between our
soul, mind and the divine light, the Nirgun Saroop, the Gur
Gurparsaad, the Naam, the "Ik Oankaar Sat Naam", the Sat Saroop, the
Aad Sach Jugaad Sach Hai Bhi Sach Nanak Hosi Bhi Sach. Basically our
life is burning in these fires on a continuous basis without the
access to the divine light being curtained by this darkness of the
Kal Yug, and this is how our current human life (excluding all the
previous lives which we have wasted like this) is also being wasted
and we are moving ahead to remain burning in these fires of the Maya
which will keep us revolving in this cycle of the birth and death
through the 8.4 million Junie for ever. The source of the divine
light, the Param Jyot Nirgun Saroop is the Gur Parsaad the Naam "Ik
Oankaar Satnaam" and only this Gur Parsaadi Naam and Naam Simran
can bring the divine light inside our soul and mind, only the Naam &
Naam Simran can save us from this darkness of the Kal Yug and from
burning in these fires of Maya; that is why Guru Nanak Patshah Ji
hve told us: Aab Kalu Aayeo Rey Ik Naam Bowo Bowo – the advent of
Kal Yug is believed to be after the departure of Krishna, which
marked the end of Dwaper Yug, in fact even during Krishna's life
time the foundation of the Kal Yug was laid down due to famous
Mahabharta War, when the Korvas went to the height of meanness, no
morality, inhumanity and depth of abuse of their power by trying to
undress their own sister-in-law Panchali – Dropti , the queen of
five Pandavas in the royal congregation, which was totally
influenced by the negative forces of Maya and didn't do anything to
save her from being disrespected, but being a disciple of Krishna,
she was saved by the Naam: Panchali Ko Raj Sabha Mey Ram Naam Sudh
Aayee (Gurbani). Guru Nanak Patshah Ji very kindly advised us to sow
the Naam, because only Naam can save us from these fires created by
the hatred, ego, desires, lust, greed, selfishness due to attachment
and anger. When the Gur Parsaadi Naam goes in to our mind – Surat
and Hirda, when the Gur Parsaadi Naam activates the Ek Boond Amrit
in the Trikuti (Smadhee), then all our divine doors are opened, when
the Naam Amrit activates all seven seas of spiritual energy in our
body, then our Dassam Duaar opens and a direct connection with the
Nirgun Saroop is established, when the Naam goes in to Rom Rom, then
the soul goes in to Sach Khand, the Sargun meets and merges in to
the Nirgun, breaks all the boundaries of the darkness of Maya, all
the fires created by Maya are extinguished with the Amrit, and the
soul reaches the salvation.

Naam Visaar Munn Tunn Dukh Payea;
Maya Moh Sabh Rog Kamayeaa;
Bin Naawey Munn Tunn Hai Kushti
Narkey Vasaa Paayeedaa (1064)

Maya is a scum that contains the bacteria for all kinds of mental
diseases, operating under the influence of Maya our soul and mind
gets a prey to these bacteria and gathers all of the mental
sicknesses (Kaam, Krodh, Lobh, Moh, Ahankaar, Asa, Trishna, Mansha),
believe it or not there is no one who is left out not being attacked
by these mental sicknesses; the only soul which is beyond the reach
of Maya, or who has won Maya by virtue of doing Bandgi is not
effected by this scum of mental sicknesses: Jo Jo Disey So So Rogi,
Rog Rehit Mera Satgur Jogi: only a Puran Sant is beyond these mental
sicknesses, everybody else is suffering from these mental diseases,
that is why Guru Nanak Patshah has made it very clear in the Shabad
Guru: Nanak Dukhyaa Sabh Sansaar: the entire world is buried under
the scum of these mental sicknesses. When a child is born, he is
unaware of these mental sicknesses, doesn't have Panj Doots and
desires, and from that point of view is beyond the shackles of Maya
and is mentally healthy, it is believed that a new born has his
Dassam Duaar open as well, and then slowly he gets trapped in the
net of Maya and gradually his pure soul and minds is attacked by
these bacteria contained in the scum of Maya and he starts to gather
these mental diseases and with in a few years comes under the
complete influence of the Maya unless he is lucky to be born to a
Sant parents and is raised in a Maya free environment. The mental
sicknesses come first, then these sicknesses go deeper inside the
soul and mind and make them sick, then slowly other symptoms of
bodily sicknesses start to appear such as depression, anger, hatred,
blood pressure, and other bodily sicknesses, and in many cases these
diseases become fatal both for the soul, mind and body, which makes
our life no better than living in hell: Naam Bina Narak Nivaaz
Jeevna; and all of this happens to our soul, mind and body when we
are left without the Gur Parsaad, the Naam of Akal Purakh. That is
why Gurbani, which is in fact an eternal prescription for all these
mental and bodily sicknesses, says: Sarabh Rog Kaa Aukhud Naam, the
strongest and sure prescription for recovering ourselves from these
mental and bodily diseases is the Gur Parsaad the Naam "Ik Oankaar
Satnaam" only, nothing else can cure us, only Gur Parsaadi Naam and
Naam Ki Kamai by doing Naam Simran: Prabh Kaa Simran Sabh Tey
Oonchaa (Sukhmani) can cure us and take us to the Spiritual heights,
thereby relieving us of all these mental and bodily sicknesses. Only
Gur Parsaadi Naam can bring us the eternal peace, the eternal joy,
the everlasting Chad Di Kala: Nanak Naam Chad Di Kala; Sukhmani Sukh
Amrit Prabh Naam; the everlasting stability of our mind, the winning
of the Maya and desires, complete control over the mind: Munn Jeetey
Jug Jeet; and turning the mind and soul to merge and become a part
of the Param Jyot: Munn Tu Jyot Saroop Hai.

Hari Key Naam Bina Dukh Paawey
Naam Bina Sahsaa Nahi Chootey Gur Eh Bhed Batawey (930)

The only reason for all the sorrows of the life is the lack of the
Gur Parsaadi Naam, the biggest sorrow of our life is the sorrow of
revolution in the circle of birth and death, and this with the other
mental and bodily sicknesses and sorrows will continue to be so
until we get the Gur Parsaad. Another very important mental sickness
is the duality, the delusions and illusions, the Dubidha, the doubts
and this is caused due to a lack of commitment, belief, trust and
faith in Gur, Guru and Gurbani, due to a lack of the practice of the
divine wisdom in our daily life, and only Gur Parsaadi Naam can help
us go in to a single vision and remove the duality from our mind.
Duality is Pakhand - hypocrisy and Single Vision – Ek Drisht is
Sach Khand – the highest realm of eternal truth The only secret to
the single vision is the Gur Parsaadi Naam and its service. The
person who kills his duality becomes a Braham Gyani: Braham Gyani
Sada Samdarsee Braham Gyani Ki Drisht Amrit Barsee; Samdarsee Ek
Drishteta Nanak Paap Punn Nahin Leypaa (Sukhmani); Ek Drisht Kar
Samsar Janey Jogi Kahiey So Hi. Single vision will make you Nirvair,
no hatred, no anger, no animosity, clean hearted, which are very
important divine qualities.

Naam Binaa Sabh Koorh GaalHee Hochhee-aa (761)

Our life is an abuse without Naam, only with Naam we can make our
life sublime, everything else except Naam is perishable and will
diminish and die, only a soul with Naam can live in the Dargah
forever: Braham Gyani Sad Jeevey Nahin Marta, any thing that has a
limited life is counted as untrue, is living under the darkness of
the Maya, is rotting in the scum of Maya. Without the Naam,
everything is false and worthless. It has been very clearly
explained by Dhan Dhan Shri Guru Nanak Patshah Ji in Asa Di Vaar
that everything except Naam is Kood: Koorh Sabh Sansaar, which means
everything else except Naam is untrue, everything else is perishable
and has a limited life and by virtue of being so is with in the
shackles of Maya, only Naam is beyond the three attributes of Maya
(Rajo, Tamo & Sato), so only Naam can take us out of the Shackles of
Maya and make us one with Almighty.

Birthaa Naam Binaa Tan Andh (268)

A spiritually blind person's body is useless, because it will be
absorbed in the darkness of Maya, the purpose of the human life
given to us is to obtain salvation, to be one with Almighty, to
realize and follow His Hukam: Hukam Boojh Param Pad Paayee; Nanak
Hukmey Jey Bujhey Taa Haumai Kahey Naa Koi; to become relieved of
the Haumai and obtain Param Padvi and be Jivan Mukt, relieve
ourselves from the highest sorrow of the birth and death; according
to the divine wisdom – Gurmat – Gurbani the highest sorrow is to
remain revolving in the cycle of birth and death- to understand this
please look at your own life for a minute; you were born as a child
in this life, then you have to go through your childhood, schooling,
then find a job and work all your life, then get married, have
children, raise the children, take care of your old parents, take
care of your sisters and brothers, and go through the moments of all
kinds of worldly sorrows and happiness, successes and failures,
Sanjog - meeting – birth and marriage; Vijog - departure –death in
the family, and then finally your own time comes and you leave this
world to be born at some other place and go through the same cycle
again, if you are lucky and you had good accumulation of good deeds
you might get another human life otherwise who know what form of
life will be your next birth and how long you have to stay in that
form before you get another chance; that is why Gurbani says: Manas
Janam Dulambh Hai, bottom line is this cycle of reincarnation
continues until the time you have a complete realization of the
Almighty; and only Naam the Gur Parsaad Ik Oankar Satnaam can get
you this salvation, so that is why it is said that without Naam this
body is a total waste.

Naanak Naam Binaa Ko Mukat Na Ho-ee.(161)

Only Naam can bring us liberation from the cycle of reincarnation,
Naam is the Sat – eternal truth, it is not perishable, it never
dies, it is the Amrit – ambrosial nector, it is God in Itself, it is
the foundation of the Almighty Himself, it is the foundation of Sat –
eternal truth that is the basis of His Own Creation and the
creation of the universe, it is very simple to understand – if you
can remain as clean inside you as you were born and keep the 32
divine qualities of a Sada Suhagan, then you will remain absorbed in
Him and when the end will come you will go back to Him forever; that
is what happens in case of the born Braham Gyanis and born Sants;
but not for a normal person, the moment a new is born slowly and
slowly he is taken over by the negative forces of Maya and
eventually comes under the complete influence of Mays and gets
absorbed in the scum – darkness of the Maya, and then to get Mukti –
liberation from Maya only Naam can help. Let us consider our inside
was a clean piece of white and shinning cloth when we were born, and
at the time of our birth God told us that if you keep your inside –
the white piece of cloth as clean as it is now then I will accept
you back, if it becomes dirty then you will be rejected and sent
back to make it clean before you can be accepted back, now as soon
as we are absorbed in the dark scum of Maya this piece of cloth –
which represents our inside, our mind and Hirda starts to gain dirty
stains of our bad and un true deeds, it starts to gather the stains
caused by our sins on a daily basis, and eventually it gets so full
of dirt and stains, that it looses its own identity, all our bad
deeds and untrue deeds performed under the Rajo and Tamo attributes
of Maya get written in it; Gurbani calls it your Chiter Gupt – a
detailed account of your own deeds, and once it becomes dirty then
you loose your chance of being accepted back in the Dargah of Akal
Purakh, and if it becomes too dark & dirty because you didn't
perform any good deeds and true deeds, any Sato Karams, then you
even loose your chance of being born as a human and instead you re
sent back in to the 84 Lakh Junie for a long period of time, but if
you are lucky and kept your true deeds also in tact then the dirt on
this piece of cloth doesn't look so bad and as a result you are
given another chance to wash your stains and sent back to the human
life again. If you continue to outweigh your bad deeds with your
good deeds and continue to do so then a time comes when the Almighty
is pleased with your efforts to keep this piece of cloth – your mind
and Hirda clean and at this time He blesses you the Gur Parsaad, His
Naam Ik Oankaar Satnaam by some divine means and puts you on the
Bandgi Path, and this Naam when meditated upon in Smadhee and Sunn
Smadhee brings tremendous results, all your previous sins are
cleaned: Hari Kaa Naam Kot Paap Par Nistarey; thereby all the stains
on this piece of cloth are removed, and eventually it becomes in its
original shape and color, white shining color, the Nirgun Saroop,
the Sat Saroop, the param Jyot and merges completely with Akal
Purakh, is accepted back by Him with dignity and honor.

Mayray Man naam Binaa Jo Doojai Laagay Tay Saakat Nar Jam Ghutee-ai.
(170)

Duality is Pakhand – means in two, everything that is not "IK" is
duality, "IK" is the eternal truth, the Almighty Himself, and
duality is hypocrisy, duality is Dubidha – delusions, illusions,
doubts, lack of faith, lack of trust, lack of commitment and belief,
lack of true love and sense of devotion, "IK" gives a single vision,
that is why He is "Nirvair", and mind it as long as we are in
duality we are in Pakhand – hypocrisy, and such a soul is called
Sakat – Munnmukh in Gurbani, only a soul absorbed completely in "Ek"
is not in duality and is not in Pakhand but in Sach Khand, believe
it every soul that is not in Sach Khand is in Pakhand, and therefore
all in duality are Munmukhs, only the souls with single vision are
in Sach Khand and are Gurmukhs, and only Naam, the Gur Parsaad can
take us out of this duality, if we are without Naam then we will
remain in duality, we will never be able to unite with "IK" Oankaar
Satnaam, we will remain in Pakhand and so we will remain a Sakat, a
Munmukh, therefore only Naam can take us out of the duality and make
us single vision.

Naam Binaa Naahee Mukh Bhaag (192)

The good fortune comes only with Naam, and what is the good
fortune ? it is the attainment of the highest level of the eternal
peace, the highest level of the silence of mind, no distractions, no
delusions, no illusions, no duality, single vision, fearless, no
animosity, humbleness, forgiveness, no Doots, no desires, complete
stability of mind, the Puran Jyot Parkash in Hirda, Naam Simran in
Surat- mind, in Hirda, in Rom Rom, highest level of eternal
enjoyment, Chad Di Kala, and all this comes only with Naam. The
person who doesn't do Naam Simran has been called suicidal in
Gurbani: Naam Naa Japat So Atam Ghathee.

Har Kay Naam Binaa Jag Dhandhaa (358)

Without Naam the entire world is in turmoil. Everybody is in some
kind of trouble, every one has some kind of a sorrow in his life.
Everywhere in time and space, where there is a human involvement,
there is trouble, starting with a single person's life, the family,
the community, the government level, the international levels,
everywhere there seems to be a never ending trouble, everybody wants
to beat everybody else and move ahead, gain worldly comforts by fair
or foul means, bribery, extortion, cheating, fighting, abusing,
dishonesty, hatred, anger, misbehavior, etc, has become a way of
life.

Naam Binaa Dharig Dharig Jeevaa-i-aa. (366)

Life has been called a curse without the Naam, if you look at all
the above discussion, it shows that the life is a curse in deed if
we are not blessed with Gur Parsaadi Naam, we are surrounded by and
engulfed, drenched in the scum of all kinds of bad and untrue deeds
due to the prevailing environment around us as described in the
Shalok above. In Gurbani when ever the Shabad "Naam" is used it is
implied that it is a Gur Parsaad, the Naam is a Gur Parsaad or
Satgur Parsaad, that is why in the beginning of most of the Shaloks
of Gurbani comes: Ik Oankaar Satgur Parsaad; or Ik Oankaar Satnaam
Satgur Parsaad; or Ik Oankaar Satnaam Karta Purakh Satgur Parsaad;
or the complete Mool Manter – Ik Oankaar Satnaam Karta Purakh
Nirbhao Nirvair Akal Murat Ajunie Saibhung Gur Parsaad. Bottom line
is that without the Gur Parsaad of Naam our life will just go waste,
and we will have to come back again and again unless we are blessed
with the Gur Parsaad.

Naam Binaa Maatee Sang Ralee-aa. (385)

Gurbani has called the Naam as Amrit, the priceless diamond – Naam
Amolak Rattan Hai Purey Satgur Paas, the Amrit means who never dies,
is not perishable, is the essence of the eternal truth, it is the
Param Jyot Nirgun Saroop of Akal Purakh, that is why it has been
called Ajunie – never takes birth and never dies is beyond the cycle
of the birth and death, that is why it is called Saibhung – doesn't
need any support, is self created and self supported, is enlightened
Nirgun Saroop divine light, and everything else except the Naam is
just a dust, and without this priceless diamond in the Hirda our
life just mingles with the dust. Maya is just a dust, it is the
scum, it is the abuse, it is the fire of Kal Yug, it is the darkness
of the Kal Yug, it keeps our distance from the Almighty, and only
Naam can bring us back and closer to the God, only Naam can merge us
with the Akal Purakh Paar Braham Parmesar.

Naam Binaa Kaisay Utras Paaraa (478)

The entire world is strangled in the net of Maya, it is a deep sea
full of this dust and scum of Maya, and a normal person is just
drenched and drowned in this sea of darkness, only Naam can ferry us
across this sea of scum. Baba Farid Ji has called it as: Galyae
Chikkar – such as when we try to walk through the streets that are
full of the dirty and bad smelling mud, means that when we try to
move us out of this dirty mud and we move our limbs to do so, then
this dirty mud starts to come back on us and spoils our clothes and
body parts, but as long as we don't move in this environment full of
this scum, we don't get this dirty mud on us, same is true in
Bandgi, which means that when we try to do Bandgi by switching to
Naam Ki Seva, Simran and Parupkaar type activities in our life, then
the dirty mud comprising of distractions caused by the Panj Doot,
desires, and other worldly elements starts to strangle us and tries
to spoil our mind and soul more and more, that is why doing Bandgi
is to fight against this dirty mud and scum of Maya, but at the same
time we can get through these streets full of dirty smelling mud
only with the Naam, only Naam and Naam Ki Seva, Simran and Parupkaar
can clean us of this scum and move us out completely to a safe
heaven – the Dargah of Akal Purakh.

Naam Binaa Sabh Jag Ba-uraanaa Sabday Ha-umai Maaree. (568)

Without the Naam, the whole world is insane; through the Shabad, the
ego is conquered. The Shabad is the Guru, which brings us the divine
light, and this divine light cleans the passage for us by removing
the dirty smelling mud from our path to unite with the Almighty. The
highest spiritual value of the Shabad is the Gur Parsaad – the
eternal blessings, and that constitutes the highest Hukam of Akal
Purakh and that Hukam is Naam Hukam: Eko Naam Hukam Hai, the entire
Gurbani is the Mahima of Naam, Naam is the Origin of the creation,
is the Beej Manter, is the foundation of the entire universe, and is
represented by the Shabad "SAT", the Gur Parsaad Shabad "SAT" is the
NAAM of Akal Purakh, the priceless diamond, and only Naam can kill
our Haumai – ego, which is the most serious mental sickness: Haumai
Deeragh Rog Hai, and only the Naam can cure us from this chronic
mental sickness.

Har Kay Naam Binaa Dukh Paavai. (830)
Without the Name of the Lord, you shall only find pain.

Naam Binaa Sabh Jhooth Paraanee (890)
Without the Naam, the Name of the Lord, everything is false, O
mortal.

Naam Binaa Gat Kinai Na Paa-ee (1345)
Without the Naam, the Name of the Lord, no one is emancipated.

In a nutshell it is impossible to describe the Mahima of Naam, the
Mahima of Gur Parsaad, the Mahima of Gur Kirpa, these are just
limitless eternal entities like Akal Purakh Himself, it is the story
of the indescribable – Akath Katha; it can only be experienced:
Kahibey Ko Sobha Nahin Dekha Hi Parvaan (Sant Kabir Ji). So we
should all pray on a continuous basis for the Naam, for the Gur
Parsaad and for the Gur Kirpa, and continue to strive for them by
conducting ourselves on the Sato qualities: True Deeds only such as
Sat Santokh – contentment; Sanjam – patience, humbleness; Daya –
kindness and forgiveness; Dharam – the service of Akal Purakh; Naam
Simran; practice Gurbani in our daily lives, don't hurt anybody's
heart, watch yourself & stay away from Rajo and Tamo qualities of
Maya; complete commitment, belief, faith and trust in Gur, Guru and
Gurbani; bring in all the 32 divine qualities of a Suhagan and Sada
Suhagan and this way you are bound to meet your spiritual dreams and
achieve salvation.

Dassan Dass

I must have watched this video ages ago but this time the depth and knowledge in his words contained so much spiritual gyan that I didn't appreciate or recognise it before.

Key knowledge and instructions to take away from the video:
 
Surti = Focused awareness
Jap is done verbally (physically/astool).
Simran – is done with the consciousness, focused awareness, surti, mind.
 
Jap can become simran if done with focused awareness.
Simran cannot be done without attention. Eg breathing can done without attention but simran cannot. Simran has do be done with surti and chaitna.
Focusing on swass is not necessary for simran, however to begin with it is best to take breaths consciously with control. This will prevent the surti from becoming lazy.
 
Swass-Giras where one who does not let Time/Kaal take his consciousness away but is always aware. Learn to be in that state of akal-purkh. Akal-purkh is one who is not influenced by time.
Simran will only go up to a point. Surti only goes up to a point. Even the awareness/surti dies. Atma does not die.
Surti should not remain. It should be used to cross the 9 rivers and then let go. Don’t expect it too remain.
 
Simran instructions:
Take the aid of swass, with intense awareness/dhiyaan in the dhun of the Gurmantar.
Two ways of doing simran:
1) Elongated Waheeeee (with inhale) Guuruuuuuuuuu (with exhale)
2) Multiple Waheguru Waheguru Waheguru's on inhale and multiple japs on exhale. If using this technique try and increase the number over japs of time on inhale and exhale.
 
In the swass put the shabad and the shabad into the swass, between these two put the Surti.
In the swass swass put the shabad, in the shabad shabad the swass, swass and shabad become one and Surti is there.
Merge Surti with shabad and swas.
Slowly slowly only the Surti remains and everything else goes.
Then Surti will merge into the Sunn Samadhi because that is where the father/lord/master/husband Nirankar is without any qualities.
 
Take slow long gentle breaths.
Learn to rest in that empty still state. Stop the simran for a while if even if the Surti rests for a few seconds or minute. Come home to that still state.
Waheguru and the Surti live in the same place. Unfortunately Surti lives engrossed in the world and does not realise this fact because Surti is always involved in work and thoughts.
First Surti should come to the breath, then bring Surti to the shabad, then slowly when Surti awakens or rests it will see that Waheguru is sitting beside it and was all along....
 
Exactly the same thing was said in this video but in another way:
 
Waheguru Waheguru Waheguru

There was a very religious man named Jasbir, who lived near a river. One day, the river rose over the banks and flooded the town, and Jasbir was forced to climb onto his car roof. While sitting there, a man in a boat came along and told Jasbir to get in the boat with him.

Jasbir said, "No, that's okay. Waheguru will take care of me."

So, the man in the boat went off.

The water rose higher, so Jasbir climbed onto his house roof. At that time, another boat came along, and the person in that one told Jasbir to get in.

Jasbir replied, "No, that's okay. Waheguru will take care of me."

The person in the boat then left.

The water rose even more, and Jasbir climbed onto his chimney. A helicopter came along and lowered a ladder for him. The woman in the helicopter told Jasbir to climb up the ladder and get in.

Jasbir said, "That's okay."

The woman said, "Are you sure?"

Jasbir replied, "Yeah, I'm sure Waheguru will take care of me."

Finally, the water rose too high and Jasbir drowned. Jasbir's soul was face-to-face with Waheguru.

Jasbir said "You told me that you would take care of me! What happened?"

Waheguru replied, "Well, I sent you two boats and a helicopter. What else did you want?"

Solid advice. Posture and pose of the body can effect one's state of consciousness. And if one wants to develop a more alert state of consciousness then one should adopt a more alert posture.

Most people will go through this shabad below just conceptually or intellectually. However, there is hidden vidhi in this shabad. This vidhi mentioned in shabad below by sri guru gobind singh ji himself is probably most direct, powerful and highest vidhi-nirgun abhed dhian/smadhi, this is where all vidhi ends. ਪੂਰਨ ਜੋਤ ਜਗੈ ਘਟ ਮੈ ਤਬ ਖਾਲਸ ਤਾਹਿ ਨਖਾਲਸ ਜਾਨੈ ॥ ਜਾਗਿਤ ਜੋਤਿ ਜਪੈ ਨਿਸ ਬਾਸ੝ਰ ਝਕ ਬਿਨਾ ਮਨ ਨੈਕ ਨ ਆਨੈ ॥ ਪੂਰਨ ਪ੝ਰੇਮ ਪ੝ਰਤੀਤ ਸਜੈ ਬ੝ਰਤ ਗੋਰ ਮੜ੝ਹੀ ਮਟ ਭੂਲ ਨ ਮਾਨੈ ॥ ਤੀਰਥ ਦਾਨ ਦਯਾ ਤਪ ਸੰਜਮ ਝਕ ਬਿਨਾ ਨਹਿ ਝਕ ਪਛਾਨੈ ॥ pooran joth jagai ghatt mai thab khalas thahi nakhalas janai. jagith joth japai nis basur eaek bina man naik n anai. pooran praem pratheeth sajai brath gor marrhee matt bhool n manai. theerathh dhan dhaya thap sanjam eaek bina nehi eaek pashhanai. Such a man, in whose heart shines the full Divinely Radiant Light is a true a pure Khalsa. He the Khalsa meditates on the Ever-radiant Light, day and night, and rejects all else but the one Lord from the mind. He decorates himself with perfect love and faith, and believed not in fasts, tombs, crematoriums and hermit cells, even by mistake. He knows none except the one Lord in the performance of acts of pilgrimage, charities, compassion, austerities and self-control. This ever-radiant light/knowledge (Jagad jot) is already in all of us as jot roop our real self as enlightened self realized undivided spacious radiant unconditioned pure jagad (awakened/pure awareness). Seeker needs to stop identifying with conditioned mind thats done by initially by witnessing the thoughts only, in fact no need to stop mind thoughts as mind will automatically fall off, just simply abide in this pure jagad (awakened/pure awareness)- see through world as one in all, all in one- perceive everything manifest rising and subsiding as wave from your real self in real self- awakened-aware-jagad jot- pure ocean of awareness, thats all is required until grace dawns..everything will happen spontaneously and naturally... If you have deep impulse or drawn towards this vidhi you are quite lucky thats grace itself, if not its ok take the vidhi which you are more drawn towards under guidance of panj pyares. Everything is grace-introvert itself grace from satguru, perseverance is also grace from satguru, realisation is also grace from satguru

I would say also naam simran is probably first priority than naam dridh or any jugti/vidhi because naam simran (truth-remembrance which develops bairaag/love) has to be deep-rooted in one first one can go on use naam dridh or various naam jugti/vidhi to do jaap otherwise ego kicks in- start turning this naam dridhi or any vidhi into - sense of accomplishment, stages, spiritual aim, higher or lower state of consciousness, ego camping out at 3rd eye, shabad resonance, dasam dwar. All these higher states are good to have but they are relative truth they are not there from absolute point of view*, and in order to transcendent them (if they come in your path) or abandon need for them you need absolute unconditional love for truth (naam) and bairaag which only naam simran -truth remembrance takes you deeply.

And the beauty of naam simran, there are no technicalities of it- its not vidhi or naam dridh, so anyone can do it as there are no complexities as its remembrance you just honesty, earnestness, absolute desire for truth-naam and slowly truth will throb on you too unexpectedly by absolute truth-Ikongkar. We think as if ikongkar (truth) is dead and relative but truth is alive- HERE AND NOW, this absolute truth- bhramgyan is one in all, all in one- every much happening all the time here and now.

*From absolute truth view/perspective standpoint (Ikongkar/Mool Mantar), there are no relative truths or states its only ONE non dual(Advait-Ikongkar) absolute reality. Just like sea is not aware of its wave (no separate I distinction or relative truths or reality), just like that from absolute view- absolute is not aware of its relative truths/reality It's all ONE in all, ALL in ONE...!!

Useful description:

Often it is as if one is standing between two buildings, and then a sound comes like that of a train rushing by, heard for a moment and then vanishes. Other sounds are heard from time to time, eight or ten of them. All these sounds are heard before the true Shabad is heard.

very interesting.

This sound develops through ten different aspects, because of its manifestations through ten different tubes of the body. It sounds like thunder, the roaring of the sea, the jingling of bells, the running water, the buzzing of bees, the twittering of sparrows, the Vina, the whistle, or the sound of Shankha, until it finally becomes the Hu, the most sacred of all sounds. This sound Hu is the beginning and the end of all sounds, be they from man, bird, beast, or thing. A minute study will prove this fact, which can be realized by listening to the sound of the steam-engine or of a mill; the echo of belk or gongs gives a typical illustration of the Hu sound.

The Supreme Being has been called by various names in different languages but the mystics have known him as Hu (Arabic), the natural name not man-made, the only name of the Nameless, which all nature constantly proclaims. The sound Hu is most sacred; the mystics of all ages called it Isme-i-azam, the name of the most High, for it is the origin and end of every sound as well as the background of each word. The word Hu is the spirit of all sounds and of all words, and is hidden under them all, as the spirit in the body. It does not belong to any language, but no language can help belonging to it. This alone is the true Name of God, a Name that no people and no religion can claim as their own. This word is not only uttered by human beings, but is repeated by animals and birds. All things and beings exclaim this name of the Lord; for every activity of life expresses distinctly this very sound.

The more a Sufi listens to the Saute Surmadi, the sound of the Abstract, the more his consciousness becomes free from all the limitations of life. The soul then floats above the physical and mental planes without any special effort on man's part, which shows its calm and peaceful state. A dreamy look comes into his eyes and his countenance becomes radiant. He experiences the unearthly joy and rapture of Wajad (ecstasy). When ecstasy overwhelms him, he is neither conscious of the physical existence, nor of the mental. This is the Heavenly Wine, to which all Sufi poets refer, and is totally unlike the momentary intoxications of this mortal plane. A heavenly bliss then springs in the heart of a Sufi, his mind is purified from sin, his body from all impurities, and a pathway is opened for him toward the worlds unseen; he begins to receive inspirations, intuitions, impressions, and revelations, without the least effort on his part. He is no longer dependent upon a book or a teacher, for divine wisdom, the light of his soul, the Holy Spirit, begins to shine upon him."

But this primal Shabd can be heard only by going inside. The vibrations of the outer world may be sensed only, while the genuine primal Current may be actually heard by the finer sense of audition. This inner music is so enrapturing, so captivating, that all who hear it become exceedingly joyous, so much so that they often forget all else; and then they are drawn upwards with such force that the whole physical world becomes unreal and uninteresting. By the power of this music a man is literally pulled upwards towards the highest heavens whence that music has descended. And so this becomes the chief means of deliverance from this world and its sense bondage.

"In the beginning of practice, the devotee hears many loud sounds, ten or more. They gradually increase in pitch and are heard more and more subtly. At first sounds are like those coming from the ocean, from the clouds (like thunder) and from cataracts. In the middle stage, such as proceed from the mardang, the bell and the horn. At the last stage, those proceeding from tinkling bells, the flute, and the bina. Thus he hears many sounds, more and more subtly."

"The mind, having at first concentrated itself on any one sound, fixes firmly to that and is absorbed in it. The mind, becoming insensible to external impressions, becomes one with the sound, as milk with water. Having abandoned all thoughts, and being freed from all actions, he should always concentrate his attention on the sound. Just as the bee drinks the honey and does not care for anything else, so the chitta (the mind) which is always absorbed in the sound, does not long for sensual objects."

Here then is the formula: Meditate by doing simran and go within. Then take hold of that Current, merge yourself into it. Listen to its enchanting melodies, feel its gracious uplift, experience its cleansing powers, float upon it upward and onward to the city of Freedom. After you have once passed the outermost frontiers of the material and the impure worlds, when you have actually entered the rebions of pure spirit, have grown godlike and fit for the highest regions, you will never again return to these low lands of birth and death. You have attained Jivan Mukti, life everlasting.

maybe...possibly

the soul experiences during Simran, and then the mind asks a million questions during the day about what it might have been...and soon these experiences become a distraction because we become attached to them...i often fall into this trap.

concentrate on your simran daily..or as much as you can...
you may experience things that completely change the way you see the world...it will never be the same again...so just enjoy and briefly try to understand the experience then keep going forward

if your inner vision / inner eye activates then you will be blessed with many sites and sounds...just enjoy but keep telling waheguru ji that you are not interested in all the distractions...you want to be closer to Him...

Meditation is a word that has come to be used loosely and inaccurately in the modern world. That is why there is so much confusion about how to practice it. Some people use the word meditate when they mean thinking or contemplating; others use it to refer to daydreaming or fantasizing. However, meditation (dhyana) is not any of these.

Meditation is a precise technique for resting the mind and attaining a state of consciousness that is totally different from the normal waking state. It is the means for fathoming all the levels of ourselves and finally experiencing the center of consciousness within. Meditation is not a part of any religion; it is a science, which means that the process of meditation follows a particular order, has definite principles, and produces results that can be verified.

In meditation, the mind is clear, relaxed, and inwardly focused. When you meditate, you are fully awake and alert, but your mind is not focused on the external world or on the events taking place around you. Meditation requires an inner state that is still and one-pointed so that the mind becomes silent. When the mind is silent and no longer distracts you, meditation deepens.

Turning Inward
From childhood onward, we have been educated only to examine and verify things in the external world. No one has taught us how to look within, to find within, and to verify within. Therefore, we remain strangers to ourselves, while trying to get to know others. This lack of self-understanding is one of the main reasons our relationships don’t seem to work, and why confusion and disappointment so often prevail in our life.

Very little of the mind is cultivated by our formal educational system. The part of the mind that dreams and sleeps—the vast realm of the unconscious which is the reservoir of all our experiences—remains unknown and undisciplined; it is not subject to any control. It is true that the whole of the body is in the mind, but the whole of the mind is not in the body. Except for the practice of meditation, there is no method to truly develop control over the totality of the mind.

The goal of meditation is to go beyond the mind and experience our essential nature—which is described as peace, happiness, and bliss. But as anyone who has tried to meditate knows, the mind itself is the biggest obstacle standing between ourselves and this awareness. The mind is undisciplined and unruly, and it resists any attempts to discipline it or to guide it on a particular path. The mind has a mind of its own. That is why many people sit for meditation and experience only fantasies, daydreams, or hallucinations. They never attain the stillness that distinguishes the genuine experience of deep meditation.

We are taught how to move and behave in the outer world, but we are never taught how to be still and examine what is within ourselves. When we learn to do this through meditation, we attain the highest of all joys that can ever be experienced by a human being. All the other joys in the world are momentary, but the joy of meditation is immense and everlasting. This is not an exaggeration; it is a truth supported by the long line of sages, both those who renounced the world and attained truth, and those who continued living in the world yet remained unaffected by it.

Meditation is a practical means for calming yourself, for letting go of your biases and seeing what is, openly and clearly. It is a way of training the mind so that you are not distracted and caught up in its endless churning. Meditation teaches you to systematically explore your inner dimensions. It is a system of commitment, not commandment. You are committing to yourself, to your path, and to the goal of knowing yourself. But at the same time, learning to be calm and still should not become a ceremony or religious ritual; it is a universal requirement of the human body.

How to Cultivate Stillness
Learning how to be still is the method of meditation. The process of cultivating stillness begins with the body. In the yoga tradition, you are guided by a competent teacher to keep your head, neck, and trunk straight while sitting in a meditative posture (asana). When you have learned to be comfortable in this posture, you should form a regular habit of practicing in the same posture at the same time and at the same place every day.

Find a simple, uncluttered, quiet place where you will not be disturbed. Sit on the floor with a cushion under you or in a firm chair, with your back straight and your eyes closed. Then bring your awareness slowly down through your body, allowing all of the muscles to relax except those that are supporting your head, neck, and back. Take your time and enjoy the process of letting go of the tension in your body. Meditation is the art and science of letting go, and this letting go begins with the body and then progresses to thoughts.

Once the body is relaxed and at peace, bring your awareness to your breath. Notice which part of your lungs are being exercised as you breathe. If you are breathing primarily with your chest you will not be able to relax. Let your breathing come primarily through the movement of the diaphragm. Continue to observe your breath without trying to control it. At first the breath may be irregular, but gradually it will become smooth and even, without pauses and jerks.

Meditation is a process of giving your full attention to whatever object you have chosen. In this case you are choosing to be aware of the breath. Allow yourself to experience your breathing in an open and accepting way. Do not judge or attempt to control or change it. Open yourself so fully that eventually there is no distinction between you and the breathing. In this process many thoughts will arise in your mind: “Am I doing this right? When will this be over? Perhaps I should have closed the window. I forgot to make an important call. My neck hurts.” Hundreds of thoughts may come before you and each thought will call forth some further response: a judgment, an action, an interest in pursuing the thought further, an attempt to get rid of the thought.

At this point, if you simply remain aware of this process instead of reacting to the thought, you will become aware of how restless your mind is. It tosses and turns like you do on a night when you cannot fall asleep. But that is only a problem when you identify with the mind and react to the various thoughts it throws at you. If you do, you will be caught in a never-ending whirlwind of restless activity. But if you simply attend to those thoughts when they arise, without reacting, or if you react and attend to the reaction, then they cannot really disturb you. Remember—it is not the thoughts that disturb you, but your reaction to them.

Paying Attention
When you meditate, you give yourself an inner vacation.
Meditation is very simple. It is simply attending. You can begin by attending to your breath, and then if a thought comes, attend to it, notice it, be open to it—and it will pass. Then you can come back to the breath. Your normal response is to react to all your thoughts, and this keeps you ever busy in a sea of confusion. Meditation teaches you to attend to what is taking place within without reacting, and this makes all the difference. It brings you freedom from the mind and its meandering. And in this freedom you begin to experience who you are, distinct from your mental turmoil. You experience inner joy and contentment, you experience relief and inner relaxation, and you find a respite from the tumult of your life. You have given yourself an inner vacation.

This inner vacation is not a retreat from the world but the foundation for finding inner peace. You must also learn to apply the principle of attending in your worldly activities, so that you can apply yourself in the world more effectively. Through practicing meditation you can learn to be open to what comes before you in your daily life and give it your full attention.

Ordinarily, you react to the experiences that come before you in much the same way that you react to your thoughts. If someone says something negative to you, you become angry or depressed. If you lose something, you become emotionally upset. Your mood depends on what comes before you, and, as a result, your life is like a roller coaster ride. You react before you have fully experienced what you are reacting to. You immediately interpret what you see or hear according to your expectation, fears, prejudices, or resistances. You short-circuit the experience, and thus limit yourself to one or two conditioned responses instead of responding to a situation openly and creatively.

But if you apply the principle of meditation to experiences that come before you, you can fully attend to what is taking place. You can attend to your initial reaction without reacting to your reaction: “Oh, look how threatened I feel by that.” Let yourself be open to experiencing your reaction and it will move through you and allow other spontaneous responses to also come forward, so that you can select the one that is most helpful in that particular situation.

In this way meditation is very therapeutic. It not only leads to inner balance and stability, it also exposes your inner complexes, your immaturities, your unproductive reflexes and habits.

In this way meditation is very therapeutic. It not only leads to inner balance and stability, it also exposes your inner complexes, your immaturities, your unproductive reflexes and habits. Instead of living in these complexes and habits and acting them out, they are brought to your awareness and you can give them your full attention. Only then will they clear.

Signs of Progress
Have patience and do your practice systematically. Every action has a reaction. It is not possible for you to meditate and not receive benefits. You may not notice those benefits now, but slowly and gradually you are storing the samskaras (impressions) in the unconscious mind that will help you later. If you sow a seed today, you don’t reap the fruit tomorrow, but eventually you will. It takes time to see results; be gentle with yourself.

Meditation means gently fathoming all the levels of your being, one level after another. Be honest with yourself. Don’t care what others say about their experiences—keep your mind focused on your goal. It is your own mind that does not allow you to meditate. To work with your mind, you’ll have to be patient; you’ll have to work with yourself gradually.

Some of the most important benefits of meditation make themselves known gradually over time and are not dramatic or easily observed.

At first you may see progress in terms of physical relaxation and emotional calmness. Later you may notice other, more subtle changes. Some of the most important benefits of meditation make themselves known gradually over time and are not dramatic or easily observed. Persist in your practice and you will find that meditation is a means of freeing yourself from the worries that gnaw at you. Then you are free to experience the joy of being fully present, here and now.

Yes. gurmantar we refer to is 'Wahe-Guru'
Gurmantar can also be called Guru-shabad.....(the Guru's shabad)

However, PLEASE NOTE....my understanding is that ''Guru-Shabad'' and ''Shabad-Guru'' terms are not really interchangeable.

Guru-Shabad = Guru's shabad(shabad from guru) or gurmantar (waheguru)
Shabad-Guru= the Shabad that is itself the Guru..... the anhad, the dunn,the reverberation heard with sukham(subtle) sareer....Guru Nanak ji says ''Shabd-guru surat dhun chela''....(((My guru is the the shabad dhun sound vibration and I am it's following disciple.)))
.

Just acknowledge them and let them be.
These sounds are normally experienced along the journey and are 'AIR" sounds basically......meaning they are still maya/illusion.
Remembering that the guru of maya is Pavan(AIR)....pavan guru pani pita.....
This is the reason we have to conquer and go within 'air' as part of simran...ie.use of breath in saas graas and saas saas.

Like I say, just acknowledge them but at the same time keep the main focus on gurmantar. If you encounter times when these sounds may just surface and grab your attention, then start the gurmantar jap.

On the majesty and inmensity of Shabad as Guru, and the relation of the soul with it, as a disciple or chela, Dhan Dhan Satguru Amar Das Maharaj, sheds some more light for us moorakhs manmukhs in His Bani in Raag Sarang :

ਜੀਆ ਅੰਦਰਿ ਜੀਉ ਸਬਦੁ ਹੈ ਜਿਤੁ ਸਹ ਮੇਲਾਵਾ ਹੋਇ
Jeeaa Andhar Jeeo Sabadh Hai Jith Seh Maelaavaa Hoe
जीआ अंदरि जीउ सबदु है जितु सह मेलावा होइ
In all the living beings, the soul is a particle of Shabad. And through it we meet Him.

Here He cleary tells us, that all living forms, irrespective of, their sizes, colors or shapes..... as long they are alive, or their is life in them, it is because the soul as a particle of that primal energy named Shabad, is present in them for that time being.

It is not alive because it breathes, but because the soul is present there, Breathting is just a function of the body, and the breathing goes on, as long as the soul stays/remains there.


ਬਿਨੁ ਸਬਦੈ ਜਗਿ ਆਨ੍ਹ੍ਹੇਰੁ ਹੈ ਸਬਦੇ ਪਰਗਟੁ ਹੋਇ
Bin Sabadhai Jag Aanhaer Hai Sabadhae Paragatt Hoe
बिनु सबदै जगि आन्हेरु है सबदे परगटु होइ
Without the Shabad, the world is in darkness. Through the Shabad, it is enlightened.

Then He says, without this Shabad Guru, there is utter darkness in the creation. Only when this Shabad manifests itself as Shabad Guru, we get enlightment of the one Truth, Wahiguru Akal Purukh.

And when we say we get enlightment, then who are we? Are we those of a particular community, caste, color or creed?
No.
Because as Guru Jee made clear in His first line, The enlightment is for the mind, which is an obstacle in our way towards Wahiguru. Just as in darkness, the theives steal, or the evil doers commit sins, so in agyanta, we moorakhs are entangled in manmukhta, and in name of dharam, mazab, a lot of atrocities are commited, a lot of nonsense is said and followed blindly.
Mind works in full force, while the poor soul is asleep, but once one´s soul is under the sunlight(gyan of Gurmat), the thieves run away, as now the owner of the house is awake. So it is essential for us, to take shelter of the Bani by practicing what it says, and workout our salvation in time before the yam doots come and snatch us from our hair, by not taking refuge in Naam Simran.


ਪੰਡਿਤ ਮੋਨੀ ਪੜਿ ਪੜਿ ਥਕੇ ਭੇਖ ਥਕੇ ਤਨੁ ਧੋਇ
Panddith Monee Parr Parr Thhakae Bhaekh Thhakae Than Dhhoe
पंडित मोनी पड़ि पड़ि थके भेख थके तनु धोइ
The Pandits, the religious scholars, and the silent sages read and write until they are weary. The religious fanatics are tired of washing their bodies.

In the line above, He clears our doubts even more. He says, all that is done as devotion or bhakti by means of the body such as rituals and ceremonies, or outer venerations, that is darkness which runs away, but lighting on, Gurmat in our lives.

ਬਿਨੁ ਸਬਦੈ ਕਿਨੈ ਨ ਪਾਇਓ ਦੁਖੀਏ ਚਲੇ ਰੋਇ
Bin Sabadhai Kinai N Paaeiou Dhukheeeae Chalae Roe
बिनु सबदै किनै न पाइओ दुखीए चले रोइ
Without the Shabad, no one attains the Lord; the miserable depart weeping and wailing.

Then in the next line as seen above, He goes one step further, and tells us, if one does not hold on to the Shabad Guru, one can never ever merge in the Lord. Then it will be too late, with no time left to rectify our foolishness. Then even if one weeps and wails, the yam doots will not stop even for a moment. These messengers of death will say stop protesting you foolish man, Wahiguru gave you a whole life, and you just waisted it after peanuts and stones.... And so what is that true wealth, to be gathered before one dies?
Or what is that holding and giving oneself to the Sahabd Guru?
Well, it is placing one´s hope only on Him, through His Shabad, and thus through His Naam Simran. As simple as that.

ਨਾਨਕ ਨਦਰੀ ਪਾਈਐ ਕਰਮਿ ਪਰਾਪਤਿ ਹੋਇ
Naanak Nadharee Paaeeai Karam Paraapath Hoe
नानक नदरी पाईऐ करमि परापति होइ
O Nanak, by His Glance of Grace, the Merciful Lord is attained.

And so in this His last line above, Guru Jee is saying, that soul is a wadbhagee soul, who recieves His Daya Meher, does that devotion which pleases Him the most, which is as seen, Naam Simran, thus that soul frees it chains with the wheel of the eighty four, and merges in the Lord for once and forever.

Waheguru bless all.

Myself, during Simran, I have experienced what I can only describe as an internal primal sound. But it's not the sound itself that is the crux of the experience... it's the realization that ALL is vibration / frequency. From light, heat, radiation, magnetism, energy, radio, microwave, colur, even matter itself at the subatomic level manifest from vibration at different frequencies. The realization too, that you are not your physical body, but pure frequency...but even more, that there is only ONE awareness... that primal sound, the universe, that awareness, Creator, creation and you are ONE in the same. It's profound... and that is the very best I can seem to do with human words...

Anyway, this very in-depth abstract about it was posted on another site and I thought I would share:

Gurmukh has said that there are various sounds that can be heard internally, for instance, when the breath (pavan) pierces through the Chakras it produces a ringing sound. However, these sound will not take you anywhere. I too in early stages was very confused to what i was hearing. It is referred to as Poan the Shabad. Good thing to know is that your mind is becoming introverted, keep dhyan on simran (Gurmantra), keep going deeper until eventually your mind will rise up the sukhmana channel to the tenth gate from where Shabad/Naam is heard.

See if you can still hear it if you go in another room or another property.

Your asking the same question quite a few of us on this forum asked when we experienced these sounds. Keep going with your simran and meditation and see where it takes you. Do the sounds change over time... Are you awoken in the middle of the night with a super loud one or even when your meditating. You will certainly know when the strong ones appear. But if I were to hazzard a guess I would say your inner ears of the mind are activating.