SAadmin

Gāvī▫ai suṇī▫ai man rakẖī▫ai bẖā▫o.
Sing, and listen, and let your mind be filled with love.

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


 

Mostly I meditate and sing along with their shabads.
I also do a bunch of research and look at their puratan paintings.
Both help me connect to Guru Sahibs and helps me paint it more naturally.

Yea I could do that. It's one of the most iconic paintings of Guru Nanak. And it would be interesting to see it painted with more realism.
If you want to commission something like that, we could discuss that as well.

Think the classic detail I took away was when he states that the "Bharam da parda" is ultimately removed. Which is when you come to learn that you and God are not two different beings but really one and the same. This however is not told in the Sangat!

http://siberiantimes.com/other/others/news/n0105-mummified-monk-is-not-dead-and-in-rare-meditative-state-says-expert/

Wow

This is how one does bhagti

Singh it's actually a pretty common analogy employed by many groups who are into meditation. The philosophy of world as illusion and there being a deeper ultimate reality isn't unique to our group.

If I am not wrong, these answers will come automatically & with Sehaj when one advances or goes deeper within. Right ?

At this stage, I can only bow down to those in whose minds the above questions arise genuinely. They are Dhan.

Thank you sir for the reply and the insight,
I'll try scanning more pages if I can or take pictures, as you can see the second one is in very poor shape and the pages very delicate and brittle.

All I can tell is that these along with some other family heirlooms were passed down to my grandmother from her family,
she used to say that these were giving as a gift to her ancestors from the founding members of some "misls".
she was very protective of these and also asked me not to give these to anyone whatsoever,
Her family were of landowners in peshawar before the partion of india, her grandfather was in british army and her father was a physics professor at fc college, Lahore.
After the partition they moved to Amritsar, India and then after sometime to South-Africa.

Brief, to the point.
Really nice!
https://www.youtube.com/watch?v=mwOccTTAcVw

ALL THE GREAT RELIGIONS OF THE WORLD HAVE come out of one Truth. If we follow religion without
practicing the Truth, it is like the blind leading the blind. Those who belong to God love all. Love is the
religion of the universe. A compassionate one transcends the boundaries of religion and realizes the
undivided, absolute Reality.
- Living with the Himalayan Masters

A superb and essential reference to say the least.

It's much too easy to complicate it for ourselves no matter what stage we are at.
We always need to remind ourselves to keep it all steady and in 'Sehaj'..... without trying to score goals.

'Ego' is more than life long, as long as we have identity.......and there are so so many illusions on this journey that will be fooling us until we step on those very last stones.





I agree.
I think these pointers and estimations are given because someone like me may ask '' about how long and when can you have an idea you are approaching there?"
In this case, any answer someone gives has to be quantitative to make you understand.


I know that doing jap and keeping pure one-pointed focus on is not possible if one is counting the breaths as well.... but some people can only learn and move forward in this way by using reference points and external aids like mala.

As per Kabirji's quote of using breath as mala,,, this is not for the counting implications.... but it's so you do saas saas and dhrir the gurmantar without any skipping.... It keeps the sargun and physical aspect continuous and leaves you free to focus on the dhyan and address the subtle mind aspect.
At the same time, some people may not be able to estimate or be able to settle because they are just accustomed to using mala to help them settle... In this case, it's probably easier if they just count out the require number of beads...lets say 12... and then put a physical marker or thread knot there,...so that they will know when they start and when they get across 12 beads.... ...ie'-12 breaths.
BUT ,most importantly they really should be just moving one bead with one breath.....and this way the dhyian stays on breath and gurmantar.......and eventually they are able to break the developed habit with mala.

I doubt anyone will count 12 breaths at the same time because like you say that would jeopardize the one pointedness. I think the point they are trying to convey is if one can sustain the one pointedness for roughly 12 breaths or more then you can conclude that you slowly learning to meditate even though it may be a very short duration.

If we were to use the same argument one could say by using a mala you are also not completely one pointed because mental effort is going to be required to instruct your hand to move to the next bead which itself is a distraction.

Its just different ways of encouragement and getting us motivated.

Once you start enjoying the experience then all times and counts will vanish because the anand is the attraction.

An excellent explanation worth reading. Clearly explains the goal we are trying to achieve when doing simran. The penny finally dropped for me when I read this article.

A Seeker’s Guide to Samadhi

Samadhi is a hot topic in yoga circles. Some practitioners believe samadhi and enlightenment are synonymous. Others think samadhi leads to enlightenment, while yet another group is convinced samadhi makes the mind go blank. Some of those seeking samadhi hope it will fall into their hands if they pray hard enough, and others believe the techniques of yoga and meditation will push them toward samadhi or pull samadhi toward them. In the 30 years of my career as a teacher, I have encountered many students and seekers from different walks of life. I have found them to be good people, very sincere. All of them have an essential qualification in common—a burning desire to have a direct experience of samadhi.

Trying to attain samadhi without having a clear idea of what it is, without adopting a systematic approach, and without completing the preparatory steps is like trying to build a skyscraper when you have never seen one, do not have a blueprint, and do not know how to lay a foundation. You will waste your time and energy and reach nowhere. Just as mastery in any field—surgery, physics, music—requires prolonged, systematic preparation, so does attaining the highest goal of yoga. This goal is attainable only for those who follow a system.

The Bhagavad Gita, one of the most acclaimed texts of yoga, delineates the key prerequisites. It holds that the practice of yoga is painless for those who adopt a balanced diet, balanced exercise, balanced thinking, balanced sleep, and who perform their actions with balanced understanding. These five elements are essential in laying the foundation for a meditation practice. Those who overeat or indulge in fasting suffer from various diseases. Those who exercise too much or too little suffer from exhaustion or sloth. Those who think too much or who fail to use their mind properly become the victims of anxiety or stupor. Those who sleep too much or too little suffer from inertia or hallucinations. Those who act without a balanced understanding of their actions and the consequences of their actions suffer from doubt and fear. When we design our practice against the backdrop of these five elements, our vitality, endurance, comprehension, freshness, and spontaneity expand. As these qualities expand, so does our capacity to concentrate. It is on this solid foundation that you place the formal threefold practice of yoga sadhana: dharana (concentration), dhyana (meditation), and samadhi (spiritual absorption).

These three are like the three stages of a pilgrimage. Let’s say you decide to enhance your understanding of spirituality by making a pilgrimage to Mount Kailash. For several weeks before you set out, your entire focus is on preparing for your journey—gathering the necessary clothes and equipment, packing, and then taking the long flight to Nepal. Once in Nepal, you shift into survival mode for the six-day jeep ride along bumpy dirt roads to Mount Kailash. You can hardly breathe because of the high altitude and the thick dust; the sun is blinding and the shocks on the jeep are so bad you feel like your spinal cord is being shattered. You feel hot all day, cold all night, and weak and tired most of the time. Then comes the slow, arduous climb up around Mount Kailash and back down again. During this three-day hike, you can take only one step, one breath at a time.
At first it takes all your effort, then you find your inner rhythm, and once you do, it’s as if the mountain itself lifts you up and carries you. Upon reaching the summit, you find yourself filled with great delight and a sense of fulfillment. When you return home, it takes almost a month to recuperate. But you remember the exquisite joy you felt when you reached the peak. That sublime feeling stays with you like a sweet whisper calling you to return to your inner Self. That’s what this progressive threefold practice entails: first comes concentrated effort, known as dharana; second, the effortless flow of being there with full awareness of yourself and your entire surroundings, known as dhyana; and third, becoming one with that state of experience brought about by this effortless flow. This is known as samadhi.

The Yoga Sutra, the central text of yoga philosophy and practice, calls these three steps samyama. By stringing dharana, dhyana, and samadhi together, the technical term samyama tells us that there is a natural process of starting our practice and reaching the goal of the practice. Most aspirants must follow this process. There is a rare exception—one that flows from complete surrender to God, which is not easy to come by. The grace of God has its own selection process. When it comes, it comes. And when it does not come, it does not come. Therefore let us focus on the three elements that depend on our human effort: dharana, dhyana, and samadhi.

Step by Step

The first step, dharana, is loosely translated as “concentration.” The Yoga Sutra gives a specific definition of this word: “to confine the mind or fix it in a well-defined space.” Space is infinite. Because it does not have shape, color, or form, identifying space is very difficult. Therefore, to confine the mind to a space, you have to first separate it from the rest of infinite space by putting a border around it. In discussing concentration, Vyasa, the foremost commentator on the Yoga Sutra, advises bringing the mind to a space that is well defined, such as the area around your navel center, the heart center, the center between the eyebrows, or to a particular external point, such as a flame or a particular image.

Once you have decided to bring your mind to the center of your forehead or your heart center, for example, you must then select an object to occupy that space. The object you select—the cross, the Star of David, an image of Ganesha, a yantra, or a mantra—facilitates the mind’s ability to stabilize itself in the confines of that space. Yet when you focus your mind on that object, you’ll soon notice that it is also contacting many other objects in addition to the one you have chosen. In other words, the mind is distracted.

Distraction is the mind’s tendency to contact various objects at a fast speed and forget both the main object it was supposed to be aware of and the space in which it was supposed to be confined. Rather than giving in to the habit of distraction, bring your mind back to the chosen object and allow your mind to focus on that. By repeatedly practicing this process of bringing the mind back, you will develop a habit of maintaining that object in your mind field for a longer period. If the object of concentration stays in your mind for a longer period of time than the objects that distract you, you have achieved a state of concentration. Concentration and distraction flow side by side. The only difference is that one stream—the stream of concentration—is stronger, heavier, fuller than the other. That defines concentration. It’s not that your mind is no longer becoming distracted, but that the object of concentration stays in your mind longer than the distracting objects do.

As concentration matures, it turns into meditation, or dhyana. This is the second step. Meditation begins when the process of focusing your mind on the object occupying that space is not interrupted by any other thoughts, or the mind stays on that object for a long period of time without much interruption. So dhyana is a continuation of dharana; your meditation is a more mature state of your concentration.

Students often wonder at what point the process of concentration turns into meditation. Many saints and yogis say that if your mind remains concentrated on one object for at least 12 breaths, you have achieved a state of meditation. If within that 12-breath period, your mind shifts from one object to another object, you are still at the stage of concentration. Think of oil pouring from one container to another container. Oil is thick and viscous so it pours out in an unbroken stream. The unbroken flow of your stream of awareness is meditation. And when this process of unbroken awareness lengthens further, it matures into the third step, samadhi.

Samadhi dawns when your mind becomes completely absorbed in the object occupying the space to which you have confined it. In samadhi, the process of concentration, the object of concentration, and the mind that is trying to concentrate or meditate all have become one. The mind is no longer focusing on the object in an objective manner. All that remains in awareness is the content, the essence, of that object. In other words, in samadhi you are aware only of the essence and not of the details. For example, if you have been meditating on the cross, you are no longer aware that it is made of the finest ebony or is covered with gold. All that remains is awareness that it is an object laden with a great sense of sanctity and divinity, that it indicates your relationship with that higher divinity. That feeling is there—that is all. And in that feeling it appears as if the object does not have any form of its own. It is totally devoid of any form. All that remains is pure awareness. That’s called samadhi.

Let’s examine the difference between meditation and samadhi. In meditation you are fully one-pointed, but that one-pointedness simply refers to the fact that your mind is focused on one object. When you analyze it, you see that deep down, the mind is not perfectly one-pointed. In meditation you are still aware of yourself as a meditator and at the same time you are aware of the object of meditation and of the process of meditation. So three things are going on continuously in your mind: (1) you know you are meditating, (2) you know on what you are meditating, and (3) you know you are the meditator. However, you have only one mind and that mind cannot be broken into pieces. It’s not that one part of your mind is on yourself, and another part is on the meditative objective. It’s a matter of intensity. When you are meditating you are more intensely aware of the object of your meditation, for example, than you are of either yourself or the process of meditating. So one stream is the major stream flowing in your mind field and the other two streams are secondary.

In samadhi, the process of concentration, the object of concentration, and the mind that is trying to concentrate or meditate all have become one.

As you practice focusing the mind on the object of your meditation, eventually your awareness becomes so focused on that object that not the tiniest part is left to analyze, feel, and think that you are the meditator and this is the process of meditation. It requires an exclusive absorption in the object of your meditation for these three streams to merge. That is why in English samadhi is called “spiritual absorption.” No part of your mind is left to maintain the awareness of anything other than the object of your meditation. Then neither internal nor external causes distract you. You are simply in a state of deep stillness, tranquility. And that state may last 30 seconds or two minutes (much longer when you become well practiced), and then suddenly you become aware of some external sound, or you think of checking your e-mail, or you remember you have to meet someone, and you slip from samadhi and become outwardly oriented. You realize you are sitting on your meditation cushion and you still have some practice time remaining, so then you start all over again, making an effort to go from concentration to meditation to samadhi.

If you have been practicing for a long time it does not take too long to get back to a heightened state. It may take just a fraction of a second for you to fall from samadhi to concentration, but you can also climb back up very quickly if you have gained maturity in your practice. If not, it may take some time, even though the memory of that joyful state of samadhi is still there, and the passage to reach there is also very fresh in your memory. Your daily practice reinforces the joyful experience of samadhi, making your memory stronger, clearer, and deeper, thus enabling you to retrieve that memory at will. The memory pertaining to the experience of samadhi empowers you to reach samadhi faster and more effortlessly. That is why consistent daily practice is the way to reach and retain the experience of samadhi.

Signs of Spiritual Progress

Before you enter a state of samadhi, there is a thrill of experiencing stillness. And there are experiences which go with stillness that may distract you, such as clairvoyance or extraordinary sensory experiences. These experiences are called siddhis—yogic accomplishments for those who have never experienced samadhi, and obstacles for those who have experienced it. These siddhis, regardless of how profound or shallow they are, how meaningful or meaningless, are signs that you are on your way to samadhi. As a practitioner, you should not be anxious about these signs nor should you have any fear if these signs appear. Simply keep your focus on your destination, your main goal, which is samadhi itself. Furthermore, anxiety regarding when you are going to reach there, doubt about whether or not you will reach there, fear of never reaching there, and worry about what will happen to you and your loved ones if you do reach there are the breeding grounds for distraction. Not making a big deal about samadhi and yet striving to reach it in the most natural manner is the way to protect the mind from all possible distractions. That is why yogis say, “Work hard but take it lightly. Achieve the highest but don’t make a fuss about it.” This attitude, called vairagya (dispassion or non-attachment), is necessary for protecting and nurturing your practice.

You have heard it said that practice makes perfect. But it is important to remember that it is only perfect practice that makes you perfect. Building a practice can be compared with building a house. A house can be small or big, simple or elaborate. A house can be fitted with lots of amenities or can lack even the most basic facilities. Such is the case with a practice. It can be profound or shallow. It can be designed to take us all the way to samadhi or simply conform to cultural expectations. The function of the practice determines the form. The loftier the form and the grander the goal and objective, the more detailed the architectural plan must be.

The most important aspect of this plan is building a foundation that is capable of supporting the structure you wish to erect. The fundamentals of any fruitful practice are those from the Bhagavad Gita delineated earlier: balanced diet, balanced exercise, balanced thinking, balanced sleep, and performing our actions with balanced understanding. Next comes cultivating a conducive posture. The posture most conducive to our practice is one in which the head, neck, and trunk are in a straight line, the shoulders are relaxed, and the breath serene. Then comes uniting our mind and breath with each other. Uniting the forces of our breath and mind allows us to concentrate with the fewest distractions, thus enabling us to concentrate for a longer period of time on our chosen object. Prolonged concentration matures into meditation, and meditation matures into samadhi. The repeated experience of dharana, dhyana, and samadhi deepens our memory of samadhi.

In subsequent practice sessions, this memory both pushes us toward samadhi and pulls samadhi toward us. There comes a time when this process becomes absolutely effortless. This effortless state of samadhi is called dharma megha samadhi, a samadhi laden with a cloud of virtues—spiritually uplifting and enlightening experiences. From this emerges an indescribable state of awareness devoid of all desires, including the desire for any benefit from samadhi other than samadhi itself. This is the state of nirbija samadhi—the highest samadhi, which sages like Patanjali and Buddha experienced. May we, their students, one day also attain this luminous experience.

kutastha: the immovable, unchanging spirit (literally "standing at the top."
कूटस्थ kUTastha adj. unchangeable कूटस्थ kUTastha m. the supreme soul कूटस्थ kUTastha adj. changeless कूटस्थ kUTastha adj. immovable कूटस्थ kUTastha adj. standing at the top कूटस्थ kUTastha adj. uniform कूटस्थ kUTastha adj. standing in a multitude of or in themidst of कूटस्थ kUTastha adj. keeping the highest position कूटस्थ kUTastha m.n. kind of perfume कूटस्थ kUTastha n. soul
sarbaatam means everywhere.. i guess !!

There is no gender for the Guru. Guru is neither man or woman, people who see only the body of the Guru do not see the Guru.

Some words of Bhagat Kabir, which are full of wisdom and truth, working as a mirror and mind opener, for those who say that Shia Islam and Sikhee are similar, or Baba Nanak was a muslim.....

ਕਿਆ ਉਜੂ ਪਾਕੁ ਕੀਆ ਮੁਹੁ ਧੋਇਆ ਕਿਆ ਮਸੀਤਿ ਸਿਰੁ ਲਾਇਆ ॥ ਜਉ ਦਿਲ ਮਹਿ ਕਪਟੁ ਨਿਵਾਜ ਗੁਜਾਰਹੁ ਕਿਆ ਹਜ ਕਾਬੈ ਜਾਇਆ
What good are your purifications?
Why do you bother to wash your face?
And why do you bother to bow your head in the mosque?
Your heart is full of hypocrisy; what good are your prayers or your pilgrimage to Mecca?


ਤੂੰ ਨਾਪਾਕੁ ਪਾਕੁ ਨਹੀ ਸੂਝਿਆ ਤਿਸ ਕਾ ਮਰਮੁ ਨ ਜਾਨਿਆ ॥ ਕਹਿ ਕਬੀਰ ਭਿਸਤਿ ਤੇ ਚੂਕਾ ਦੋਜਕ ਸਿਉ ਮਨੁ ਮਾਨਿਆ
You are impure; you do not understand the Pure Lord. You do not know His Mystery. Says Kabeer, you have missed out on paradise; your mind is set on hell.



Sat Sree Akal.

Very sad to read that on one side we try to rise above the labels of castes but then other sub categories of Sikhs have been created. If that's not bad enough, others are quick to remark on who is a Sikh and who is not.

Guru Nanak said :

"There is neither Hindu nor Mussulman (Muslim) so whose path shall I follow? I shall follow God's path. God is neither Hindu nor Mussulman and the path which I follow is God's."

Very deep message in this.

i think if someone is already trying, then they already have his grace...
the contemplating, the wondering of what is the truth of reality...it all happens within us...where is it coming from...? is it waheguru prodding us? trying to grab our attention?

the only twist we need to make is making sure this doesn't become a desire....a desire for spiritual experiences etc...a desire to become different, better than someone else...to then get pride in our spiritual advancements.

when we experience true love with someone else...true love is selfless...we do something not for our own selves (for spiritual advancement, for spiritual experiences) ... but we do something for someone else selflessly, for them, to serve them, to help them. to put their needs before ours...And maybe that is what we need to do....to surrender...and say "waheguru, i am doing this for you...out of my love for you..to remember the truth, to remember you because the world is already so deeply lost in the illusion"

Gurbani says Simran is the greatest Seva that someone else can do...and Seva is Serving others...and therefore Simran is only to Server Waheguru (the universe, everything in it and beyond)

Agree, it is all about love and the longing to merge/meet your maker.

If the greatest love you have...more than anything else in this world....more than your family...partner...kids...even more than every aspect of your own welfare.....and even people that devote or sacrifice their own lives for just causes like dharam,creation or nature........if even more than that ,your love is for the satguru and the satguru only.....then I'm more than certain that,that person gets all the blessings of a wadbhagee.......all the grace needed...

It is all too easy for many of us to get lost and stuck in jugtees, techniques, chakras,... dasam duar.....which jatha to have amrit from...which sant to listen to.....etc...etc....but if we don't have that ultimate longing and thirst, then these methods and adapted principles become of little use...........We have to have that innocent and ''no holds barred'' longing of love like Bhagat Dhana where sacrificing the mind, body or soul is not even questioned.

It is ALL about love. All the drops in the ocean that we are, are all held and maintained by love. As drops, we just just get cased and lost in individualities of ego. But the force that maintains us and the only force we ever need to hold in order to get us to the source.... is all 'Love'


Reminds me of one of my favorite quotes by Johnny Depp in a movie with Marlon Brando.......
He says....''There are only four questions of real value in life,...
- What is sacred?
-Of what is the spirit/soul made?
-What is worth living for, and what is worth dying for?

The answer to each is the same: only LOVE !

from my experience the greatest way to improve meditation for the purpose of waheguru realization is Love....thirst....and surrender...

Sri Guru Nanak dev ji said...if you want to play this game of love with me.....
so many sights and sounds to entice us in this world...yet the soul thirsts for waheguru...like a husband missing his wife...like a wife missing her husband...a mother missing her child..

this to me is the true driving force...

all methods, techniques are still in the realm of maya...love goes beyond...my love will be heard by waheguru, my thirst will be felt by waheguru, the rest is in His hands...and so comes the surrendering to his Will..surrender everything..and with it Ego will start to lose its power on you...

just my thoughts ji..

I agree with Sat,..no one is going to give you approval on how intimate you can or cannot be. This is a matter between the pair of you and your relationship with each other and Guruji..........I'm sure you are mature enough to make appropriate decisions without the roll of dice or 3rd party approval.
In the eyes of sikhi, the marriage begins with anand karaj..............as Jaikaraa has said above, the civil marriage is just for the state and a display of two parties joining in a marriage contract. A union with God doesn't even come into it like anand karaj does.

The rest is up to both of you with how far you go in intimacy, because it has different meanings according to different people.
Some people don't see any serious connection or closeness with some kissing and snogging, but some may see or feel it as a serious physical connection....some may even feel any physical connection as something serious!.
......What it means to both of you and where you draw the line is what counts.......
....It's about your own 'minds' and 'consciousness'...............
...... Only you two can decide if any doubts may exist about some actions that may lead to a guilty conscious or not.
If your consciousness suspects some foreseeable guilt, then you know where you stand !

Creating a new topic.

Harsharan,
Your sentence above is faulty. By definition Brahmn is everything and beyond.

Brahmn includes Sat Chit Anand - Truth, Consciousness and Bliss

Thus, Brahmn is where sach khand is. sach=sat

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...

Dhan Dhan Dhan Sahibzada Zorawar Singh and Fateh Singh Ji (Dec. 26).