Sajjan_Thug

23 hours ago, Mooorakh said:

Thank you. Thank you sooo much for the lovely video ji. Though it wasn't related to Amrit yet I loved it.

Waheguru Ji

Also, highly recommend this book on Sikhi Spirituality called 'Forgetting the Way of Love' you can download it from link below Waheguru Waheguru

On 1/7/2019 at 10:15 AM, Mooorakh said:

Sat sri Akaal ji

 

 

From Bhai Randhir Singh Ji's book 'Anhad Shabd Dasam Duar'

OPEN DISCUSSION  OF  UNSTRUCK ETHEREAL  MUSIC  AT TENTH  DOOR OF ABODE DIVINE.

CHAPTER  2 ‐  INDICATIONS  OF  DASAM  DUAR  OPENING

A.  Trickling  of  Amrit.

B.  Hearing  of  unstruck  Ethereal  Music,  Anhad.

The  two  indications  of  Dasam  Duar  opening  are:

First  is  the  trickling  of  Amrit,  extremely  pure.  Secondly  the  highly  elating  sound  of  Ethereal  Music, so  ecstatic,  is  heard.  These  two  events  of  spiritual  bliss  are  primary  indications  that  are  known  to occur,  seen  and  heard  that  naturally  follow  the  high  spiritual  Sahaj  attainment.  These  are  not  mere wishful  dreams.  In  the  fort  of  human  frame  temple  and  Abode  of  Self,  these  are  true  happenings, experienced  in  state  of  full  awakeness.  Ceaseless  Naam‐Devotion  leads  to: aulitE kmlu bRhmu bIcwir ] AMimRq Dwr ggin ds duAwir ] Turns  around  the  lotus  of  interior  body  with  contemplation  of  Lord  Supreme.  Then  what  follows  is: Trickles  Amrit  from  the  highest  Dasam‐Duar. Gaurri  M.1  p.153 AMimRq Bojnu kry AwhwrI ]1] rhwau ] Working  like  a  fountain,  "Trickles  down  nourishing  Amrit  that  rejuvinates  the  devotee.” Gaurri  M.5  p.181 ggin rswl cuAY myrI BwTI ] sMic mhw rsu qnu BieAw kwTI ]1] Says  Kahir  Ji  “Trickles  from  my  furnace  at  high  Dasam  Duar  exalting  Amrit.  Collecting  Nectar Supreme,  my  selfhood  burns  as  fuel  in  the  furnace.  1. Rag  Gaurri  p.328 Essence  of  wisdom,  Nectarian  Divine‐Knowledge,  dawns  as  Sahaj  state  of  Equipoise.  This  entire Play  Divine  occurs  within  the  body.  It  may  be  possible  to  deny  events  of  outside  occurrence  but occurrence  within  interior  of  body,  closest  personal  experiences,  can  never  be  denied.  Strange  and unfamiliar  it  appears  to  those,  without  personal  experience  of  Amrit  True,  Light  Divine  and  the consequent  Bliss.  This  blissfulness  is  limited  to  devotees  of  ceaseless  Naam‐Devotion.  Their  bodies are  rejuvenated  with  nourishment  of  Amrit,  drinking  deep  of  this.  Their  inner  well  of  body  interior is  brimming  with  Amrit.  The  splendour  of  Light‐Divine  within  imparts  golden  hue  to  their  bodies. The  body  so  blessed  has  great  appeal  and  attraction  with  a  magnetic  pull  over  the  beholders.  Thus they  appear  beautifully  enchanting. kwieAw kMcnu sbdy rwqI swcY nwie ipAwrI ]18] kwieAw AMimRiq rhI BrpUry pweIAY sbid vIcwrI ]19] Golden  is  body  imbued  with  Naam,  Naam‐Divine  makes  it  beautifully  enchanting.  18.  Body  is brimming  with  Amrit  within,  bestowed  through  Naam  contemplation.  19. Ramkali  M.3  p.911 It  is  possible  to  drink  Amrit  within,  in  interior  of  the  body,  but  "obtained  through  NaamContemplation"  is  the  pre‐requisite  for  occurrence  of  this  Divine  Play.  Chanting  of  Guru's  Chant,

Naam,  brings  about  alchemic  phenomenon  of  brimfulness  of  body  with  Amrit,  a  perpetual occurrence.  The  source  is  the  opening  of  Dasam  Duar,  responsible  for  regular  trickle  of  Amrit  of most  exalting  taste  and  ecstatic.  The  devout,  bearing  this  unbearable  experience  of  pure  joy,  bloat not  to  make  a  show  of  shallowness.  Their  spirit  is  enjoying  nourishment  of  high  spirituality engrossed  in  ecstasy  of  Nam.  So  long  as,  satiated  with  Amrit,  switch  at  navel  is  kept  pressed;  the enlightened  spirit  enjoys  untold  bliss  of  celestial  spheres,  nourished  with  Amrit.  The  devotee, enjoying  this  state,  tastes  most  wonderful  Amrit  and  listens  to  elating  Ethereal  Music.  This  is  a state  of  absolute  concentration,  holding  all  body  organs  in  control.  Rhythm  of  Anhad  Music  holds not  only  body  organs  under  control  but  it  is  verily  efficacious  in  holding  entire  universal  balance  in wonderful  Natural‐Play‐Divine.  This  is  the  force  of  Naam‐  Amrit,  Word‐Divine!  Its  play  is  evident  at Dasam  Duar,  as  Naam‐  Force,  sustaining  all  life  in  perfect  control  and  balance,  in  accordance  with Gurbani:  'The  Word‐Divine  that  holds  universal  balance."  This  Naam‐  Force  has  the  capability  of perfect  control  over  volatile  mind  in  the  interior  of  body,  replica  of  universal  model.  It  is  essential to  activate  this  Force  to  bring  it  into  Play  with  Touch‐stone  of  Naam,  Guru's  Word. It  is  realizing  this  state  of  Amrit‐Nourishment,  automatic  natural‐rhythmic  recitation  and  perfect balance  of  model  universe  within  the  body,  that  Jingle  of  unstruck  Ethereal  Music,  Anhad,  multiorgan  music  is  heard.  This  is  very  Real!  Manifestation  of  Anhad  starts  Celestial  Music  and  the entire  region  from  highest  Dasam  Duar  to  navel  becomes  one.  This  is  the  miraculous  working  of Naam‐Devotion  and  consequent  enlightenment  within,  transforming  mortal  frame  into  Amrit‐ Enlightenment  of  body  with  Golden  Hue.  Mortals,  abiding  in  three  states  of  worldliness  can  never imagine  the  most  ecstatic  play  of  Anhad  Shabad‐Dasam  Duar.  This  is  incomprehensible,  invisible and  Limitless,  Divine‐spiritual‐secret.  All  philosophical,  scientific,  chants  and  all  the  Vedicknowledge  cannot  go  beyond  the  physical  world.  With  limited  conceptual  aspect,  why  should  one delve  in  frivolous  argumentation?  If  one  is  a  sincere  and  true  seeker,  it  is  open  for  spiritual experimentation. However,  it  is  far  too  easy  to  be  a  non‐believer  than  a  man  of  faith  that  calls  for  dedicated  labour of  Divine‐Love.  The  last  line  of  the  earlier  quote  (Chapter  1): "Thus  speaks  Nanak,  Realizing  Satguru  controlled  is  volatile  mind  that  comes  to  abide  in  Abode  of Self ‐  Dasam  Duar."  It  is  authentication  of  the  preceding  lines  through  reaffirmation  that  controlled mind  abides  in  Abode  of  Self  at  Dasam‐Duar.  Mind  undergoes  experiences  as  stated  below: iehu mnUAw sdw suiK vsY shjy kry vwpwrw ] AMqir gur igAwnu hir rqnu hY mukiq krwvxhwrw ] This  mind  always  dwelling  in  peace,  delves  naturally  in  the  business  of  Naam‐Devotion,  gathering Naam wealth.  Bestowed  by  Guru's  Grace  is  Knowledge  Divine  and  Jewel  of  Naam  within, efficacious  for  redeeming.  (2.) Vadhans  Ki  Var  Slok  M.3  p.593 gurmuiK rwg suAwd An iqAwgy ] gurmuiK iehu mnu BgqI jwgy ] Anhd suix mwinAw sbdu vIcwrI ] Awqmu cIin@ Bey inrMkwrI ]7] iehu mnu inrmlu dir Gir  soeI ] gurmuiK Bgiq Bwau Duin hoeI ] 

Aihinis hir  jsu gur prswid ] Git Git so pRBu Awid jugwid ]8] Guru‐oriented  forsake  worldly  attachment,  pleasures  and  duality.  Guru‐oriented  mind  keeps  awake in  Divine‐devotion.  Listening  to  unstruck  Celestial  Music,  Anhad,  the  devotee  with  ardent  faith contemplates  Word  bestowed  by  Guru,  Naam,  and  seeks  self  within.  Realizing  self,  he  attains oneness  with  Lord,  Formless.  7.  Immaculate  becomes  the  mind  at  Abode  of  Self  Dasam  Duar, envisioning  Lord  everywhere.  Gurmukh  beings  are  ever  engrossed  in  Loving  Devotion.  (8.) Aasa  M.1  p.415 iehu mnu inhclu ihrdY vsIAly gurmuiK mUlu pCwix rhY ] nwiB pvnu Gir Awsix bYsY gurmuiK Kojq qqu lhY ] su sbdu inrMqir inj Gir AwCY iqRBvx joiq su sbid lhY ] KwvY dUK BUK swcy kI swcy hI iqRpqwis rhY ] Anhd bwxI gurmuiK jwxI ibrlo ko ArQwvY ] nwnku AwKY scu suBwKY sic rpY rMgu kbhU n jwvY ]65] Guru‐oriented  realize  Lord,  as  their  Source  and  their  steady  minds  abide  in  their  interior.  Lifebreath  abides  in  bliss  on  the  seat  of  navel  and  seeking  Gurmukh  finds  the  Essence.  Word‐Divine also  resides  in  interior,  Abode  of  Self.  Realized  is  this  Light‐Divine,  Effulgent  Naam,  the  universal Sustainer.  Yearning  hunger  for  Lord  True  ends  afflictions  and  satiated  is  mind  in  seeking  Eternal One.  Graced  rare  ones  comprehend  Naam‐force  of  Ethereal  Anhad,  Sustainer  of  all  life.  Says Nanak,  those  reciting  Naam  all  the  time  are  imbued  with  Naam  and  this  hue  of  Love‐Divine  is Eternal. Ramkali  M.1  Sidh  Gost  p.945 Practitioner  of  Naam  Simran  breath  by  breath,  WAHEGURU,  within  the  interior  ceaselessly  as normal  practice,  keeps  at  it  all  the  time.  Blessed  is  this  Naam‐devotee  with  peace  eternal  in  inner being.  Mind  is  steady  in  Bliss.  Lighted  within  is  the  lamp  of  Naam.  This  is  the  enlightenment  of Naam‐light,  Jewel  of  knowledge  within,  the  source  of  Liberation  from  worldliness. "Bestowed  by  Guru  is  the  commodity  of  Knowledge,  Naam".  There  is  no  other  redeeming  spiritual knowledge.  Knowledge  of  other  faiths  pertains  to  functional  names  of  Divine  only.  Liberating  and enlightening  knowledge  comes  through  Gurmat. Guru‐oriented  beings  listen  only  to  the  singing  of  True  Gurbani  and  shun  the  half‐baked  Bani  of imperfection.  They  delve  only  in  True  Naam  Amrit,  Most  Sublime;  nothing  else  is  of  their  interest. They  remain  wide‐awake  in  Guru‐devotion  of  Naam‐Simran,  God‐  remembrance.  They  blissfully enjoy  celestial  Music,  Anhad  Shabad.  The  Gurmukhs,  young  spiritual  swans  take  NaamNourishment  and  contemplate  Word‐Divine.  They  draw  their  sustenance  from  spiritual  Jewels  and pearls  of  Naam  and  Gurbani.  Realizing  Essence  of  Spirit  within,  engrossed  they  remain  in  Anhad Shabad.  Their  minds  become  immaculate  through  perpetual  engrossment  in  Divine.  At  this  stage of  spiritual  awakening  of  Fourth  state  of  Knowledge,  Gurmukhs  remain  engrossed  in  hearkening Anhad  Shabad  and  in  Meditation.  The  volatile  mind,  under  control  of  Gur‐Shabad,  attains  absolute steadiness.  Through  practice  of  Naam  Simran,  mind  now  comprehends  The  Source,  Divine‐spirit. This  is  inner  vision  of  Naam‐enlightenment.  Naam‐lamp  is  lighted  with  the  bellow‐like  simran, breath  by  breath  and  friction  of  this  touchstone  within  generates  spiritual  spark.  This  spiritual spark  is  the  sweetest,  life‐giving  initial  nourishment  of  Amrit.  This  has  the  effect  of  permeating through  every  vein  of  the  body,  engulfing  with  enlightenment.  Unfathomable  sweet  engrossment leads  to:

iehu mnu inhclu ihrdY vsIAly…  ‐  "Abides  this  mind  steadily  in  the  interior… No more mind wavers,  abiding  steadily  within.  Naam  practice  and  sprinkling  of  Amrit,  gushing sound  of  continuous  automatic  Simran,  straightens  up  the  inverted  lotus  at  the  navel  and  nurses  it to  flourish  with  nourishing  panacea  of  Amrit.  Nectarian  taste  of  Amrit  is  without  parallel.  It generates  life‐giving  light  of  electrification  that  holds  the  breath  at  navel  under  the  influence  of ecstatic  tasting  of  Amrit.  Thus  pressed  with  breath  holding,  navel  experiences  bliss  of enlightenment.  Ecstasy  of  this  experience  brings  about  absolute  concentration  of  mind.  Abiding  in the  self  abode  at  lotus  of  navel,  consciousness  enjoys  heavenly  bliss  that  lifts  the  consciousness  to new heights.  With  breath  thus  pressed  at  navel,  consciousness  takes  flight  to  unlimited  heights. Higher  the  flight  of  consciousness,  greater  the  bliss  of  Ecstatic  Amrit.  This  is  the  discovery  of natural  consequence  of  Divine  yearning  and  bliss,  contemplating  Oneness  of  individual  soul  with Essence  of  Supreme  soul.  The  above  is  a  brief  explanation  of  the  line  in  foregoing  Gurbani  Shabad. "Life  breath  abides  in  bliss  on  the  seat  of  navel  and  seeking  Gurmukh  finds  essence." What more could  be  said?  Those,  who  have  experienced  more  of  the  referred  Play‐Divine,  may wish  to  elaborate  further.  This  is  the  limit  of  my  personal  experience. kihby kau soBw nhI dyKw hI prvwnu ]121]  "Words  fail  to  express  this  marvel.  Only  the  experience  can  truly  satisfy.  " Slok  Bhagat  Kabir  Ji  p.1370 It  is  not  that  vivid  explanation  of  Surat‐Shabad  Gurmat  explanation  is  withheld  purposely.  The  fact is  that  it  defies  description  and  it  is  indeed  a  matter  of  personal  experience.  Beyond  words  is Fathomless!  Shabad,  Gurmantar,  abiding  at  the  seat  at  navel,  the  seeker  Gurmukh  comprehends Essence  and  lights  up  spiritual  enlightenment  within  his  interior  void  perpetually.  The  bigger Universal  Play  in  nature  is  also  envisioned  and  comprehended  through  Gur  Shabad.  The  alchemy of  Naam‐Simran  becomes  nectarine,  ceaseless  and  automatic  phenomenon.  The  Gurmukh practitioner  is  not  inconvenienced  in  any  way,  unlike  the  practitioners  of  Hathh  Yoga.  In  the natural  Gurmat  Yog,  of  God  Realization,  body  torturing  is  not  involved.  Yearning  for  more, unlimited  flourish  of  enchanting  enlightening  further  enhances  spiritual  hunger  and  bliss  of enlightenment  limitlessly.  Hungering  to  behold  Eternal  Lord,  Creator,  ends  all  bodily  afflictions  as also  evils  of  mind.  No  more  is  there  any  thirst  for  worldly  desires.  The  yearning  for  more  and  more contemplation  of  Naam  is  most  over  powering  to  end  all  other  wants.  And  this  insatiability  of Naam devotees  is  thus  limitless.  There  is  no  end  to  hunger  for  Naam  and  yearning  to  behold  Lord of  Naam,  yet  there  is  a  strange  sense  of  fulfilment  and  satisfaction. No more is  a scope  left  for  worldliness  and  its  desires  nor  bothersome  pain  and  sorrow. Sustenance  of  Gurmat  Naam,  vision  of  the  Lord  and  complete  satiation  therein  is  the  high  Gurmat spirituality  that  enables  hearing  elating  Music  of  Anhad  Shabad  tinkling.  Only  rare  Gurmukh devotees  come  to  realize  Anhad  Bani.  Though  rarely  experienced,  yet  Truth  of  this  is  undeniable. Guru  Nanak  bears  witness  true,  that  once  attained,  this  high  spirituality  and  its  hue  become eternal. idnu idnu cVY svwieAw nwnk hoq n Gwit ]16]  "O  Nanak!  ever  mounting  is  the  elation  of  the  accepted  devotees  and  there  is  never  a  slide  down  in their  state  of  spirituality.  "

Thitee  Gaurri  M.5  p.30 Truly  accomplished  is  the  life  with  such  spirituality,  available  only  to  the  initiated  Gursikhs,  faithful to  Gurmat.  Their  love  for  Gurmat  way  of  life  makes  for  engrossment  in  Naam  and  its  alchemy  to flourish  in  essence  of  Anhad.  Their  life‐breath  imbued  thus  in  high  spirituality,  they  get  rid  of  all doubt  and  sorrow.  All  the  concentration  is  focussed  on  Guru's  word,  chant  of  Naam  and consequently  in  Invisible  and  Incomprehensible  Lord.  It  is  only  Naam‐devotion  and  its  miraculous influence  that  enable  contemplation  of  Lord  Supreme  and  reaching  highest  spirituality.  Heard  now is  Anhad  sound  of  Musical  organs  along  with  singing  of  Gurbani  as  the  Heavenly  Ethereal  Music.  It is  Grace  of  the  Benevolent  Guru  that  opens  the  heavy  gates  of  Dasam  Duar  and  the  graced  ones alone  merge  in  Spirit‐Divine.  Says  Gurbani: jIvno mY jIvnu pwieAw gurmuiK Bwey rwm ] hir nwmo hir nwmu dyvY myrY pRwin vswey rwm ] hir hir nwmu myrY pRwin vswey sBu sMsw dUKu gvwieAw ] Aidstu Agocru gur bcin iDAwieAw pivqR prm pdu pwieAw ] Anhd Duin vwjih inq vwjy gweI siqgur bwxI ] nwnk dwiq krI pRiB dwqY joqI joiq smwxI ]1] Found  is  the  life,  real  life  through  Guru's  teaching,  enchanting  Gurbani.  Guru  bestows  Naam‐Divine with  each  breath.  Breathing  Naam  with  every  breath,  all  my  doubt  and  sorrow  is  banished. Contemplating  Invisible  and  Incomprehensible  Lord  through  Gurbani,  attained  is  the  highest  pure supreme  spirituality.  Singing  Satguru's  Bani,  I  have  come  to  enjoy  ceaselessly  elating  Ethereal Unstruck  Music,  Anhad  Shabad.  O  Nanak!  Bestowed  is  Grace  Divine  by  Benevolent  Lord  and merged  is  my  soul  with  Spirit‐Divine.  1. Rag  Aasa  Chhant  M.4  p.442 Hearing  of  Anhad  Shabad  and  merging  with  Spirit‐Divine  is  not  easily  attained  through  mere  words or  high  sermons.  It  requires  utmost  Naam‐Devotion,  bestowed  only  by  Gracious  Guru,  Sovereign, Controller  of  Naam  commodity.  It  is  through  True  Satguru,  met  through,  great  fortune,  whose tutelage  may  bestow  Naam‐devotion,  with  His  Grace.  Naam‐devotion  is  ceaseless  engrossment  in Naam.  The  virtues  of  Naam‐Jewel  are  to  be  sung  with  loving  Faith  through  Gurbani  endlessly. Forsaken  are  personal  needs  of  eating  and  sleeping  until  realization  of  the  high  objective.  Such  has to  be  the  meditation  of  engrossed  and  unwavering  mind!  Practioners  of  this  description  are  found in  Guru's  House,  Gursikhs  delving  in  Naam‐Jewel  and  earning  great  Merit‐Divine.  They  offer  their entire  beings,  body  and  mind,  to  Satguru  in  devotion  and  remain  under  His  refuge.  Hopeful  of Guru's  Grace,  they  are  engrossed  in  Naam  and  Gurbani  devotion.  Graced  are  they!  Their  life objective  is  attained,  realizing  Fathomless,  Incomprehensible  and  Invisible  Lord.  Says  Gurbani quote: myrw Twkuro Twkuru nIkw Agm AQwhw rwm ] hir pUjI hir pUjI cwhI myry siqgur swhw rwm ] hir pUjI cwhI nwmu ibswhI gux gwvY gux BwvY ] nId BUK sB prhir iqAwgI suMny suMin smwvY ] vxjwry iek BwqI Awvih lwhw hir nwmu lY jwhy ] nwnk mnu qnu Arip gur AwgY ijsu pRwpiq so pwey ]3] Inaccessible  and  Fathomless  Lord  of  mine  is  Most  Enchanting.  O'  Satguru,  my  Sovereign,  I  seek Commodity  of  Naam Divine  through  Your  Grace!  Seeking  Naam  and  engaging  in  sole  occupation  of Singing  Virtues‐Divine  with  loving  devotion  of  Lord.  Forsaking  worldly  slumber  and  hunger,  devotee

merges  with  Lord,  Unmanifested.  Seekers  of  Naam‐Divine  alone  come  together  and  earn  great Merit‐Divine.  O'  Nanak!  Making  offering  of  entire  being,  mind  and  body  to  Satguru,  rare  one, graced  by  Satguru,  alone  receives  Naam  commodity.  3. Aasa  chhant  M.4  Ghar  1  p.442 Sri  Guru  Granth  Sahib,  Lord  of  Naam  and  Gurbani,  is  verily  a  brimming  ocean  with  the  spiritual Jewels,  that  enable  realization  of  Dasam  Duar,  hearing  of  Anhad  Shabad,  Celestial  Music  and envisioned  is  Reality  of  Lord  Supreme.  This  is  an  accomplishment  of  those,  who  put  unwavering Faith  in  Gurbani  and  lead  Gurmat  way  of  life.  Naam‐Jewel  comes  to  abide  in  their  hearts  and opened  is  the  vista  of  single‐minded  Ceaseless  Naam‐devotion.  Ocean  like  interior  of  body  is  thus churned  with  stirrer  of  Naam‐recitation,  to  find  the  Essence.  It  then  becomes  evident  that  Guru and  Lord  Supreme  are  One  as  Spirit‐Divine,  envisioned  through  enlightenment  of  Self. rqnw rqn pdwrQ bhu swgru BirAw rwm ] bwxI gurbwxI lwgy iqn@ hiQ ciVAw rwm ] gurbwxI lwgy iqn@ hiQ ciVAw inrmolku rqnu Apwrw ] hir hir nwmu Aqolku pwieAw qyrI Bgiq Bry BMfwrw ] smuMdu ivroil srIru hm dyiKAw iek vsqu AnUp idKweI ] gur goivMdu guoivMdu gurU hY nwnk Bydu n BweI ]4]1]8] Brimful  is  the  ocean‐like  interior  with  Spiritual  Jewels.  Found  is  this  Treasure  by  devotees  of Gurbani.  Delving  in  Gurbani  is  found  most  precious  Naam‐Jewel.  Finding  Naam‐Divine  leads  to abundance  of  Naam‐Devotion.  Churning  body‐ocean,  envisioned  is  the  novelty,  Guru  is  Lord Supreme  and  Lord  Supreme  is  Guru!  O'  Nanak!  No  difference  can  be  discerned  with  Oneness  in Spirit‐Divine.  4.  1.  8. Rag  Aasa  Chhant  M.4  p.442 Blessed  with  vision  of  Invisible,  Incomprehensible  Lord  Supreme,  these  Gurmukhs  also  experience Dasam  Duar and  Secret  Divine  play  of  Anhad  Shabad.  In  elation  of  their  ecstasy,  they  pour  out: Ando Andu Gxw mY so pRBu fITw rwm ] cwiKAVw cwiKAVw mY hir rsu mITw rwm ] hir rsu mITw mn mih vUTw siqguru qUTw shju BieAw ] igRhu vis AwieAw mMglu gwieAw pMc dust Eie Bwig gieAw ] sIql AwGwxy AMimRq bwxy swjn sMq bsITw ] khu nwnk hir isau mnu mwinAw so pRBu nYxI fITw ]1] All  is  bliss  with  vision  of  the  Lord!  Tasted  is  the  sweet  Naam‐Amrit.  Noam  has  come  to  abide  in  my mind  with  Grace  of  Guru.  I  now  enjoy  Equipoise,  Spiritual  Sahaj.  Flourished  is  my  interior  being, bursting  forth  in  joyful  singing.  Banished  are  the  five  evil  foes.  Cool  and  satiated  is  my  being  with Amrit  Gurbani.  Such  is  benevolence  of  Saintly  Guru,  Friend  Emissary  Divine!  Says  Nanak,  beholding the  Lord  with  my  own  eyes,  my  mind  is  enslaved  to  Him.  1. Aasa  M.5  Chhant  Ghar  1  p.452 After  initiation  and  taking  Amrit  through  Five  Chosen  Friendly  Saints  and  Divine‐emissaries,  when some  predestined  mortals  experience  first  vision  of  Divine  Spirit,  they  get  elated  beyond  measure. In  this  blissful  state,  brimming  with  joy,  they  pour  out  their  feelings,  expressed  in  devotional ecstasy  of  Gurbani  Kirtan.  It  is  piercing  like  Celestial  Music,  in  accordance  with  Will‐Divine. Revelation  of  this  nature  through  personages  of  Gurus  was  also  automatic  under  compulsion  of joyful  direct  experience,  most  high  through  Divine  Communication.  Timeless  Being,  Lord  Almighty,

willed  this  revelation  so  as  to  establish  witness  for  the  benefit  of  non‐believer  mortals.  Thus  under authority  of  Divine  is  established  the  reality  of  invisible  spiritual  states  visioned,  as  invisible  is made visible.  In  the  face  of  Truth  Divine,  it  would  not  be  possible  to  deny  for  Gursikhs,  rather  the reality  will  coax  them  to  progress  further  in  spirit  of  elation.  In  this  vein,  Lord  of  Gursikhs,  fifth Nanak  has  revealed  this  authenticated  Gurbani  about  Anhad  Shabad: nv inDy nau inDy myry Gr mih AweI rwm ] sBu ikCu mY sBu ikCu pwieAw nwmu iDAweI rwm ] nwmu iDAweI sdw sKweI shj suBweI goivMdw ] gxq imtweI cUkI DweI kdy n ivAwpY mn icMdw ] goivMd gwjy Anhd vwjy Acrj soB bxweI  ] khu nwnk ipru myrY sMgy qw mY nv iniD pweI ]3] All  the  nine  treasures  are  available  at  my  door.  I  have  attained  all  through  Naam‐contemplation. Meditating  Naam,  Lord  has  become  my  constant  natural  Companion.  Gone  is  all  worry,  no  more straying  about,  my  stable  mind  is  ever  carefree  and  peaceful.  Automatic  is  the  thundering  of  Lord from  within  and  Unstruck  Ethereal  Music,  Anhad  Shabad  of  ecstatic  beauty.  Says  Nanak,  Lord abiding  with  me,  I  have  attained  all  the  nine  treasures.  3. Rag  Aasa  Chhant  M.5  Ghar  1  p.452‐53 Devotees  of  ordained  Gurmat‐Naam,  Gurmukhs  have  personally  verified  Gurbani‐Truth.  Naamdevotion  enables  all  the  above  quoted  experiences  and  accomplishment  of  stated  spirituality. With  enlightenment  of  Naam,  the  interior  being  is  all  lighted  up.  The  treasure  of  all  treasures, WAHEGURU, is  visioned  closer  than  the  closest,  in  the  very  being.  This  comes  as  undeniable experience.  Here  and  now,  a  direct  experience!  All  worries  are  then  gone.  Mind  abandons  all straying  about  and  dwells  steadily  in  peace.  Lord  thunders  forth  from  within  and  being  is rejuvenated  with  perpetual  youth.  Mind  is  blissful,  imbued  with  Divine‐Love  and  beauty.  Meeting Lord,  Husband,  face  to  face  and  in  full  contact,  one  is  blessed  with  real  treasures  and  cherished  life objective.  All  talk  of  other  supernatural  powers  appears  to  be  a  lowly  acquisition.

Part 1

Part 2

Anand Sahib Pauri – 1

Anand bha-i-aa mayree maa-ay satguroo mai paa-i-aa.

Satgur ta paa-i-aa sahj saytee man vajee-aa vaadhaa-ee-aa.

Raag ratan parvaar paree-aa sabad gaavan aa-ee-aa.

Sabdo ta gaavhu haree kayraa man jinee vasaa-i-aa.

Kahai naanak anand ho-aa satguroo mai paa-i-aa. ||1||

(Sri Guru Granth Sahib Ji 917)

The common religious preachers, who have neither been ordained by Dargah to preach religion nor have earned this capability or divine edict with their own spiritual accomplishments and attainment of Puran Awastha, or such human beings who haven’t been supremely blessed by Sat PaarBraham to become one with Him and consequently haven’t been endowed with Seva of Parupkaar and Maha Parupkaar, or those human beings who have turned religious preaching into a means of livelihood or are engaged in trading of GurBani and Kirtan for earning money – such Chunch Gyanis (possessing superficial knowledge) propound the meaning of SatGuru as the true Guru, which is contrary to Puran Sat. The acquisition of Puran Braham Gyan is Gur Parsaad, and this isn’t accomplished by mere reading of GurBani. If a human being could acquire Braham Gyan by mere reading, all those who spend their lifetime in reading GurBani or in reciting GurBani would have acquired Braham Gyan. If it were so, there wouldn’t have been such a scarcity of Braham Gyani great beings. But this is not the case. This is the sole reason that almost entire Sangat is trapped in the deceptions of such Chunch Gyanis (such Chunch Gyanis who themselves are stuck in Maya and ignorant of Puran Sat), and all these people spend their lives complying with the external (superficial) Rehats and in menially reading GurBani, without any spiritual accomplishments.

Having received Gur Parsaad, and immersing oneself in the Bandagi of Sat PaarBraham Parmeshar – a human being acquires the blessing of Puran Braham Gyan when he or she obtains Darshan of Akaal Purakh on transcending beyond Trigun Maya, i.e. on triumphing over Maya. Only such human beings who have become one with Sat PaarBraham Parmeshar are – in accordance with the divine Hukam – ordained to bestow Puran Sat upon Sangat. Only such Puran Braham Gyanis and Puran Sant great beings who have attained Puran Awastha and Param Padvi are – in accordance with the divine Hukam – blessed with Seva of Maha Parupkaar to bestow GurParsaad of SatNaam, SatNaam Simran, SatNaam Di Kamai and Puran Bandagi upon others. When Bandagi of a human being is approved in Dargah, the fount of Puran Braham Gyan begins to gush from Sat Sarovars located within Suksham Dehi of the human being. Therefore it is immensely essential to know, to understand and to accept this supremely true fact that only such great beings who have assimilated themselves in Sat and have transformed themselves into Sat Roop have – in accordance with the divine Hukam – the right to bestow GurParsaad upon others.

Once a human being realizes the immense and supremely powerful magnificence of “Sat”, he or she may be regarded as having undesrstood tha magnificence of SatGuru. The essence of “Guru” is nothing but the essence of “Sat”. The supreme “essence” is nothing but the essence of “Sat”. The essence of “Sat” alone is the Nirgun “essence” of PaarBraham Parmeshar, which abides within every human being. It is only the presence of the supreme essence of “Sat” within the human body which is its immutable life-force. The “essence of Sat” is the “Jyot” (“the divine light within; soul”) that sustains life within a human body. This “supreme essence – Sat” itself is the essence of “Guru”. Those human beings who by GurParsaad are endowed with Puran Bandagi are the only ones who realize Puran Braham Gyan about this Puran Sat. Such great beings who accomplish their Bandagi and assimilate themselves in Puran Sat are the only ones to realize Puran Braham Gyan about this supreme essence “Sat”. The magnificence of such great beings is manifested in GurBani by addressing them as SatGuru, Sant, Sadh, Braham Gyani, Khalsa, Jan, Gurmukh and Bhagat. The entire GurBani is nothing but the magnificence of such great souls who have accomplished their Bandagi and earned esteem in Dargah. Such supremely powerful souls – who become one with Akaal Purakh – are the ones to manifest themselves upon this earth in the form of the greatest and the highest magnificence of Akaal Purakh.

Such supreme souls have all their Bajjar Kapaats opened up and all the seven Sat Sarovar illuminated within their Suksham Dehi. Every cell of their body is illuminated with “Sat” Naam. Every cell of their body begins to abide in SatNaam Simran. By the opening up of their Dassam Duaar, such great beings realize Anhad Shabad (incessant fall of Amrit at the Dassam Duaar along with Anhad Naad – the divine un-struck music of five primal sounds played on divine musical instruments). Anhad Shabad manifests itself at Dassam Duaar of a human being. Anhad Naad is the Akhand Kirtan (divine incessant chanting of Shabad) which constantly resonates at Dassam Duaar of a human being. Anhad Shabad is the divine sacred music, bereft of any limits or bounds, that manfests itself at Dassam Duaar of a human being and is forever played at Dassam Duaar.

Anhad sabad dasam du-aar vaji-o tah amrit naam chu-aa-i-aa thaa. ||2||

(Sri Guru Granth Sahib Ji 1002)

Na-o darvaajay dasvai muktaa anhad sabad vajaavani-aa. ||3||

(Sri Guru Granth Sahib Ji 110)

Anhad Shabad which, once Dassam Duaar is opened up, manifests itself and plays at Dassam Duaar is the highest form of Amrit. (Dass has had this personal experience that, once his Dassam Duaar was opened up, this divine music made appearance at Dassam Duaar and after a little while the word SatNaam manifested itself from within this music; from the day this Anhad Shabad appeared at Dass’s Dassam Duaar and till today, the February 11, 2014, it’s been more than 13 years that this music has played on, constantly and incessantly. When Dass meditates upon this divine music, the resonance of this music assumes very high notes. Dass experiences utter peace and immense bliss in this state of meditation. Having felt utter peace, Dass attains the state of Sunn (complete peace and calmness). In this state, which is called in GurBani as Sunn Samadhi, there are no thoughts and no awareness of time. This is the state SatGuru Sahiban have described in these supremely powerful words). As soon as Dassam Duaar is opened up, Param Jyot manifests itself in one’s Hirda. There is brightness all around. The entire body becomes radiant. The entire body begins to radiate brilliance. The eyes begin to perceieve immense brightness. (In Dass’s personal experience he beheld immense brightness at the time his Dassam Duaar opened up, and from that moment on Dass’s eyes have perceived constant illumination. His entire body became radiant. He began to hear the throb of SatNaam from every cell of his body, and he is since hearing it constantly. As the time passes, the music of Anhad Shabad is getting deeper, the illumination is surging, and the throbbing of SatNaam in every cell of the body is gaining pace. When Dass is outside pondering over the natural world, everything disappears in the brightness. Nothing is left but the brightness). Anhad Shabad carries immense magnificence, and it is impossible to describe this supremey powerful magnificence. That is, it is impossible to distinguish the musical instruments playing these tunes. This divine music harbours within itself an amazing peace. Only those human beings who hear this divine music realize this truth. SatGuru Sahiban have divulged this divine music by their own experiences in many Salok’s of GurBani:

Anhad sabad achraj bismaad.

(Sri Guru Granth Sahib Ji 1143)

Aanand anhad vajeh vaajay har aap gal maylaava-ay.

(Sri Guru Granth Sahib Ji 923)

Naanak anhad Dhunee dar vajday mili-aa har so-ee. ||28||

(Sri Guru Granth Sahib Ji 1248)

Tah anhad sabad vajeh Dhun banee sehjay sahj samaa-ee hay. ||6||

(Sri Guru Granth Sahib Ji 1069)

The constant playing of Anhad Shabad at Dassam Duaar is an immensly amazing and mystifying phenomenon. Who plays this divine music and how do we hear it? What is the origin of this divine music? Which supreme power inherent in this divine music carries a human being into the state of Sunn? When these questions arise in the mind of a human being, he or she is bewildered. A human being who begins to realize Anhad Shabad obtains Darshan of Sat PaarBraham Parmeshar. Such a human being becomes one with Sat PaarBraham Parmeshar. The bliss that a human being attains in this state is nothing but Sat Chit Anand. This bliss is indescribable in words. The entire nature constantly sings praise of the magnificence of Sat PaarBraham Parmeshar. All nature constantly abides in Naam Simran of Sat PaarBraham Parmeshar. The whole universe is resonant with the sacred tunes of the songs of this supremely powerful magnificence, and of Naam Simran of Sat PaarBraham Parmeshar. Apart from this, the entire universe is resounding with the divine words of those beings who – immersed in Bandagi of Sat PaarBraham Parmeshar – are singing His magnificence and performing Naam Simran. Besides these, the entire universe is constantly reverberating with the tunes of the sacred words of all the Sants, Bhagats, Braham Gyanis, SatGurus, Avataars, Gurmukhs, Khalsas, Pirs and Paigambars present in Dargah who are immersed in the magnificence and in Naam Simran of Sat PaarBraham Parmeshar. The whole universe is constantly resonating with all these tunes of the divine magnificence and of Naam Simran of Sat PaarBraham Parmeshar. This divine music of Anhad Shabad is assimilated in the Nirgun Saroop of Akaal Purakh, and it is from within Nirgun Saroop alone that it emanates. This is why this divine music Anhad Shabad is the best form of Amrit, and this is the reason that this divine music makes us experience supreme peace. This divine music alone is the supremely mighty treasure of Anhad Naad. A human being whose Dassam Duaar is ajar comes in direct contact with all nature, with Dargah and with the Nirgun Saroop of Sat PaarBraham Parmeshar. Therefore such great beings whose Dassam Duaar is ajar acquire the Gur Parsaad of Anhad Shabad. Such a supremely powerful divine bliss is acquired only when one finds a “Sat” Guru. SatGuru Sahib Ji has revealed the Katha of this supremely powerful and divine Sat Chit Anand in this Pauri.

By finding a “Sat” Guru is meant that when a human being – by virtue of his or her good fortune – comes face-to-face with a Puran Sant SatGuru, and dedicates one’s body, mind and wordldly possessions at SatGuru’s Sat Charans with complete faith, devotion and trust, then the “Sat” Tat (the essence of Sat) of the human being and “Sat” Tat of SatGuru are harmoniously joined together, and by the grace of this harmonious bonding the human being receives Gur Parsaad. With this bonding of the two “Sat” Tat’s, the relationship of SatGuru and Chela (disciple; Suhaagan) is established. That is, with the harmonious bonding of the Sat Tat’s, the Chela (Suhaagan) is born. Thus only by the harmonious bonding between the two Sat Tat’s the human being receives Gur Parsaad. That is, only through the harmonious bond between the two Tat Sat’s a human being attains Suhaag. That is, only by the harmonious bond of the two Sat Tat’s a human being acquires Gur Parsaad of Puran Bandagi. With the acquisition of Gur Parsaad, the human being attains Simran Samadhi and Sunn Samadhi and – vanquishing Maya and accomplishing one’s Bandagi by attaining Puran Sachyari Rehat in one’s Hirda – forever assimilates oneself in Sat PaarBraham Parmeshar. This supremely powerful and divine harmonious bond of SatGuru and Chela alone construes finding of “Sat” Guru. This divine and supremely powerful harmonious bond between SatGuru and Chela alone describes “Darshan Parsan” (“seeing and worshipping”) of SatGuru; the bond through which Chela is transformed into a Suhaagan and attains SatNaam, SatNaam Simran, SatNaam Di Kamai, Puran Bandagi and Seva of Maha Parupkaar. That is to say, gaining this supremely powerful “Darshan Parsan” of SatGuru delivers a human being from the agony of births-and-deaths and the human being becomes Jeevan Mukt. It is this pure and sacred and supremely powerful harmonious bond between SatGuru and Chela that the blessed SatGuru incarnate Amardas Ji describes in this Pauri.

A Jeevan Mukt human being attains Sehaj Awastha. By Sehaj Aawastha is meant attainment of Atal Awastha. Sehaj Samadhi is an uninterrupted form of Samadhi. Sehaj Samadhi is the best form of Samadhi. In Sehaj Samadhi the mind of the human being attains complete calmness. That is, the mind is transformed into Jyot. Puran Jyot Parkash manifests itself in one’s Hirda. The complete calmness of mind signifies that the human being has achieved victory over mind. The human being is freed of the slavery of Maya. The human being’s Trishna is quenched, and he or she vanquishes the lust, anger, greed, attachments and pride. Maya turns into his or her servant. Jeevan Mukti is freedom from Maya. Once Trigun Maya is vanquished, the human being arrives at Chautha Pad, obtains Darshan of Akaal Purakh and is endowed with Puran Awastha, Puran Braham Gyan and Atam Ras Amrit. The human being forever becomes one with Akaal Purakh. While in Sehaj Samadhi, all the deeds of the human being are freed of the subservience of mind (slavery of Maya) and are in compliance with Puran Hukam of Dargah. A Jeevan Mukt human being attains the supremely powerful state of Sada Suhaagan. Only such great beings who attain Sehaj Samadhi are bestowed the title of a Puran Sant, SatGuru, Puran Braham Gyani, Puran Khalsa and Gurmukh etc. SatGuru is Apras Aparas (one that is untouched by Maya, and one that can lead us away from Maya). A human being who finds SatGuru is transformed by SatGuru into SatGuru-alike.

Once a human being reaches this supremely powerful state, his or her entire time is spent in absolute and supreme Sat Chit Anand – continually absorbed in Puran Sat of the Puran Hukam of Sat PaarBraham. One feels as if the time is passing very rapidly. One is hardly aware of the passage of time while in the state of absolute and supreme spiritual bliss. The mind of such great beings is always in delight. The face of such great beings is always beaming with happiness. The face of such great beings becomes radiant in Dargah. Immense benevolence is showered upon the Sangat of such great beings, and many Jigyasoo’s too attain happiness when they dedicate their body, mind and worldly wealth at the Sat Charans of such great beings and receive Gur Parsaad. Dargah manifests itself in the Sangat of such great beings where Puran Sat is disseminated. Immense delight manifests itself in such a Sangat where Suhaagans engage themselves in SatNaam Simran of Sat PaarBraham Parmeshar and sing praises of His magnificence. When new Suhaagans are born in such a supremely powerful Sangat, their Suhaagan friends feel immense felicitations in their Hirda. There is immense bliss and delight in the entire Sangat, when Suhaagans engage themselves in SatNaam Simran while in Samadhi in Sangat of Puran Sat. Suhaagans are born and manifest themselves in a Sat Sangat which is graced with the presence of a Puran Sant who serves Puran Sat and who bestows Puran Sat upon the Sangat. That is, the immense magnificence of Sat PaarBraham Parmeshar manifests itself in the form of Suhaagans in such a supremely powerful Sangat where Sat is disseminated in the presence of a Puran Sant. In Sat Sangat of such a Puran Sangat – and by grace of Gur Parsaad – the harmonious bonding of the “Sat” Tat’s of man-and-woman (Sat PaarBraham Parmeshar the man and living beings the woman) gives birth to Suhaagans, and the entire Dargah hails and felicitates them. Dargah manifests itself upon earth where Sangat of such a Puran Sant is held. Mansarovar manifests itself upon earth where Sangat of such a Puran Sant takes place. All the Sants, Bhagats, Pirs, Paigambars, SatGurus, Avataars, Gurmukh’s and Khalsa present in Dargah alight upon earth in their Suksham Roop’s and join Suhaagans in SatNaam Simran upon earth, wherever Sangat of such a Puran Sant transpires. Not just this, but even the gods and goddesses arrive and abide wherever such a supremely powerful Sangat takes place. (By the grace of Gur Parsaad and Gur Kirpa, all that Dass wrires has occured, and is occuring, in Dass’s own personal experiences. All that is revealed in GurBani by SatGuru Sahiban is Puran Sat, and has transpired and continues to transpire in Dass’s life. It is by the grace of Gur Kirpa and Gur Parsaad, and under His Puran Hukam, that this Katha is manifesting itself).

As a human being obtains Gur Parsaad by “Sat” Guru, a new Suhaagan is born. The Surat of Suhaagan is united with Shabad (GurBani). The Surat of Suhaagan is lit up with SatNaam. The Suhaagan enters the state of Ajapa Jaap (state where Simran carries on without effort on the part of the being). As soon as Suhaagan hears GurBani or Kirtan, Surat of Suhaagan is dran into Shabad, and Suhaagan goes into the state of Samadhi. While in the state of Samadhi, and abiding in SatNaam Simran for a prolonged duration of time, the mind of Suhaagan is thoroughly cleansed. The mind is transformed into Jyot. The Suhaagan attains Sunn Samadhi. The mind and Hirda attain the state of Sunn. The Hirda is lit up with Puran Parkash. All the Bajjar Kapaats are opened up, the seven Sat Sarovars are illuminated, Dassam Duaar becomes ajar, and SatNaam manifests itself in every cell of the body. Anhad Shabad is realized. The human being attains perfect happiness. The human being attains the state of Sat Chit Anand, Sehaj Awastha, Puran Awastha and Atal Awastha.

Such is the charming and supremely powerful magnificence that manifests itself when one finds “Sat” Guru. SatGuru the true Patshah Ji describes the state of such immense spiritual bliss in the first Pauri of “Anand Sahib”, and reaffirms the Katha of attaining this very same bliss in the subsequent Pauris.

Baat  agam ki is a collection of discourses in Punjabi by Sant Isher Singh Ji Rara Sahib Wale discussing every aspect of Naam Simran and how to meet God.

These are the English translations

Discourses On The Beyond Part 1

Discourses On The Beyond Part 2

Discourses On The Beyond Part 3

Discourses On The Beyond Part 4

Discourses On The Beyond Part 5

Also below is the Punjabi version

Baat Agam Ki 1

Baat Agam Ki 2

Baat Agam Ki 3

Baat Agam Ki 4

Baat Agam Ki 5

Baat Agam Ki 6

Baat Agam Ki 7

This is a video of Principal Balbir Singh M.A. (USA) sharing his eyewitness accounts of holy bachans stated by Baba Nand Singh Ji and Baba Isher Singh Ji, both of Nanaksar-Kaleran. These bachans were heard from the late 1930's through to 1963