Sajjan_Thug

Waheguru Ji
Will be starting the 125,000 Mool Mantar Jaap  will post under this topic the progress. It will not be done according to any maryada.  The Jaap will be done while sitting, standing or walking. 
The purpose is to train the mind to listen to the sound of the voice and to still the mind.  This will keep the mind busy so it won't go after every thought. This Jaap is to help steady the mind to jap and eventually to be able to put attention on Waheguru GurMantra.
feel free to join in anytime.

Waheguru Ji
Will be starting the 125,000 Mool Mantar Jaap  will post under this topic the progress. It will not be done according to any maryada.  The Jaap will be done while sitting, standing or walking. 
The purpose is to train the mind to listen to the sound of the voice and to still the mind.  This will keep the mind busy so it won't go after every thought. This Jaap is to help steady the mind to jap and eventually to be able to put attention on Waheguru GurMantra.
feel free to join in anytime.

Waheguru Ji
Here is a pdf of the granth
Waheguru Mantarath Granth By Pandit Ishar Singh Kanshi Wale

Waheguru
The awareness (surt) of the persons who do regular Simran or mediation develops an inward focus. The cloudiness of the thoughts and emotions is thinner and then they easily hear the celestial sound . This sound is known as naad.  Gurbani calls it Anhad Shabad.  . Anhad means the sound that is not produced by striking of two objects. This sound exists as such and has divine origin.   Linkup with the Celestial Sound is an ancient spiritual jugat (technique) of the saints to reach the highest state of merger with their origin – the creator Lord. This method was referred to by Guru Nanak Dev ji ), the founder of Sikhism during his meeting with sidhas and this conversation account is described in Sidh Gosht.   There are references to the Celestial Sound in all the religions however description of the method of Surt-Shabad is scant. I have come across persons who have been doing yoga and meditation and hear the celestial sound. They were searching for enlightenment and next step.     The way that Guru Nanak explained is an integrated one with unfolding of the Mool and the Naam. The spiritual path through the Shabad ( celestial Sound) is described in the hymns in Shri Guru Granth Saheb ji. This spiritual path of the Shabad-surt can be appreciated only when the “shabad” is understood well. For this we have to see how Gurmat explains the creation.         The world is a creation of Nirankar.   Nirankar means without form or formless and in the Guru Granth Sahibji reference is to this aspect of God. The God has the power or ability meaning kala to exist as form and support the form without appearing to have any connection with the form. Continuing with the same way of expression, the Ekankar is God being one appearing as many. The Nirankar through ‘kala dhar’ created the universe. The creation is oneness- Ekankar. HE is both the Creator and the Creation. This is HIS “Akl kala”.HE also has taken “Shabad Roop” to create and sustain creation. Among the aspects of the Shabad one is sound. This is celestial sound.   In the material world the  sound is created due to striking of two objects so this form  of sound is called ‘Ahat Naad’ , whereas the celestial sound heard during meditation is called ‘Anahat Naad’ which is not  caused by striking of objects. Gurmat explains that this Shabad is everywhere and in everything.         And here below some  Gurbani lines from Shree Guru Granth Sahibji  are given to clarify the above explanation:     ਨਿਰੰਕਾਰਿ ਆਕਾਰੁ ਉਪਾਇਆ ॥ਮਾਇਆ ਮੋਹੁ ਹੁਕਮਿ ਬਣਾਇਆ ॥  ਆਪੇ ਖੇਲ ਕਰੇ ਸਭਿ ਕਰਤਾ ਸੁਣਿ ਸਾਚਾ ਮੰਨਿ ਵਸਾਇਦਾ ॥੧॥ -         SGGS 1066   The Formless Lord created the universe of form. He created Maya ( the illusion to sustain separate identities ), Attachment ( to the world ) and Hukam ( HIS command ). The Creator Himself stages all the play; Listen and place the true one in the mind (here path is being referred to). -         SGGS 1066     ਨਿਰੰਕਾਰ ਆਕਾਰ ਆਪਿ ਨਿਰਗੁਨ ਸਰਗੁਨ ਏਕ ॥ ਏਕਹਿ ਏਕ ਬਖਾਨਨੋ ਨਾਨਕ ਏਕ ਅਨੇਕ ॥੧॥ -         SGGS 250 Nirankar Himself is form, and as Nirgun (without attributes), Sargun ( with attributes ) is One.  Describe the One Lord as One, and Only One;  says Nanak, HE is the One, and the many. -         SGGS 250   ਜਾਤਿ ਮਹਿ ਜੋਤਿ ਜੋਤਿ ਮਹਿ ਜਾਤਾ ਅਕਲ ਕਲਾ ਭਰਪੂਰਿ ਰਹਿਆ ॥ -         SGGS 469 HIS Light is in the Created and Creation is in HIS Light; know that Through HIS almighty power, HE is pervading everywhere. -         SGGS 469   ਨਿਰਗੁਨੁ ਆਪਿ ਸਰਗੁਨੁ ਭੀ ਓਹੀ ॥ ਕਲਾ ਧਾਰਿ ਜਿਨਿ ਸਗਲੀ ਮੋਹੀ ॥ -         SGGS 287 HE Himself is Nirgun; HE Himself is Sargun. This manifestation is His power (kala dhar), the entire world is  fascinated. -         SGGS 287     ਉਤਪਤਿ ਪਰਲਉ ਸਬਦੇ ਹੋਵੈ ॥ ਸਬਦੇ ਹੀ ਫਿਰਿ ਓਪਤਿ ਹੋਵੈ ॥   -SGGS 117 Creation and destruction happen through the Shabad.
Through the Shabad, creation happens again.     --SGGS 117   The Question in Sidh Gost -   ਸੁ ਸਬਦ ਕਾ ਕਹਾ ਵਾਸੁ ਕਥੀਅਲੇ ਜਿਤੁ ਤਰੀਐ ਭਵਜਲੁ ਸੰਸਾਰੋ ॥   Where is the Shabad said to dwell? Which will carry us across the terrifying world-ocean?   The Answer by Guru Nanak in  Sidh Gost –   ਸੁ ਸਬਦ ਕਉ ਨਿਰੰਤਰਿ ਵਾਸੁ ਅਲਖੰ ਜਹ ਦੇਖਾ ਤਹ ਸੋਈ ॥ That Shabad dwells  unknown , within everything .  wherever I look, there I see the Shabad(HIM). -         Sidh Ghost SGGS 944     Shabad that pervades the entire creation has also taken the form of words and is Gurbani. This is why Sri Guru Granth Sahib ji is known as Shabad Guru. The Shabad Roop Gurbani is  the first place where the Sikh focuses his Surt (conscious awareness) .   The Gurbani changes the state of mind of the Sikh. The Gurbani guides and gives direction and knowledge. As the Sikh progresses spiritually, so does this level of guidance. The Sikh does Waheguru Simran as well. The knowledge of The Mool (Naam) unfolds. The Naam starts to permeate the psyche of the Sikh.   The Sikh hears the Anhad Shabad. The Sikh perceives HIS presence and starts to live in Hazuri. The Sikh has many spiritual experiences and is able to manage the five passions. The Shabad Guru is perceived within as a guide and companion. There is communion with the Shabad Guru. The Anhad Shabad shows its different roops and ever pulls the Surt upward. The Gurmat path of Shabad-Surt is an integrated one. There are references to the celestial sound in scriptures of other religions as well.The Celestial sound is mentioned as primodal sound of creation . This sound is surely a sound of creation. The meditators hear it in various forms.  It has sound of the five elements and is thus also known as panch shabad. It also comprises sound of all the 84 lac created beings.

The Shabad is coming from the tenth Gate (Dasam Dwar).   Gurmat way is to listen to the Anhad Shabad and keep doing Simran. As this meditation is continued the quality of sound changes.This Shabad is a transformer and ever pulls the Surt inward or rather upward. The Sikh's mind is in raza,The haume is waning through the  simran .The Surt ( conscious awareness)of the Sikh is subtle due to regular Simran and is thus able to connect well with the Anhad Shabad. For the Sikh Anhad Shabad is Guru Roop and thus has preet (feeling of love).  The integrated path of Gurmat enables the Sikh to feel His presence, to see the oneness and to be one.

  ਸਤਿਗੁਰ ਮਿਲਿਐ ਧਾਵਤੁ ਥੰਮ੍ਹ੍ਹਿਆ ਨਿਜ ਘਰਿ ਵਸਿਆ ਆਏ ॥
ਨਾਮੁ ਵਿਹਾਝੇ ਨਾਮੁ ਲਏ ਨਾਮਿ ਰਹੇ ਸਮਾਏ ॥ ਧਾਵਤੁ ਥੰਮ੍ਹ੍ਹਿਆ ਸਤਿਗੁਰਿ ਮਿਲਿਐ ਦਸਵਾ ਦੁਆਰੁ ਪਾਇਆ ॥
ਤਿਥੈ ਅੰਮ੍ਰਿਤ ਭੋਜਨੁ ਸਹਜ ਧੁਨਿ ਉਪਜੈ ਜਿਤੁ ਸਬਦਿ ਜਗਤੁ ਥੰਮ੍ਹ੍ਹਿ ਰਹਾਇਆ ॥
ਤਹ ਅਨੇਕ ਵਾਜੇ ਸਦਾ ਅਨਦੁ ਹੈ ਸਚੇ ਰਹਿਆ ਸਮਾਏ ॥
ਇਉ ਕਹੈ ਨਾਨਕੁ ਸਤਿਗੁਰਿ ਮਿਲਿਐ ਧਾਵਤੁ ਥੰਮ੍ਹ੍ਹਿਆ ਨਿਜ ਘਰਿ ਵਸਿਆ ਆਏ ॥੪॥   -         SGGS 441   Meeting the True Guru (shabad guru), the wandering mind is held steady; it comes to abide in its own home.  It trades in the Naam, does jap of  the Naam, and remains absorbed in the Naam.  The outgoing, wandering surt, upon meeting the True Guru, finds the Tenth Gate.  There, Ambrosial Nectar is food and the celestial music resounds; the shabad that is keeping the world supported.  The many strains of the unstruck melody resound there, as one experiences the merger with the true one.  Thus says Nanak: by meeting the True Guru, the wandering mind becomes steady, and comes to dwell in the home of its own self. -         SGGS 441     Source: https://naamaukhad.blogspot.com/2012/11/48waheguru-simran-anhad-shabad.html?m=1

Waheguru
The awareness (surt) of the persons who do regular Simran or mediation develops an inward focus. The cloudiness of the thoughts and emotions is thinner and then they easily hear the celestial sound . This sound is known as naad.  Gurbani calls it Anhad Shabad.  . Anhad means the sound that is not produced by striking of two objects. This sound exists as such and has divine origin.   Linkup with the Celestial Sound is an ancient spiritual jugat (technique) of the saints to reach the highest state of merger with their origin – the creator Lord. This method was referred to by Guru Nanak Dev ji ), the founder of Sikhism during his meeting with sidhas and this conversation account is described in Sidh Gosht.   There are references to the Celestial Sound in all the religions however description of the method of Surt-Shabad is scant. I have come across persons who have been doing yoga and meditation and hear the celestial sound. They were searching for enlightenment and next step.     The way that Guru Nanak explained is an integrated one with unfolding of the Mool and the Naam. The spiritual path through the Shabad ( celestial Sound) is described in the hymns in Shri Guru Granth Saheb ji. This spiritual path of the Shabad-surt can be appreciated only when the “shabad” is understood well. For this we have to see how Gurmat explains the creation.         The world is a creation of Nirankar.   Nirankar means without form or formless and in the Guru Granth Sahibji reference is to this aspect of God. The God has the power or ability meaning kala to exist as form and support the form without appearing to have any connection with the form. Continuing with the same way of expression, the Ekankar is God being one appearing as many. The Nirankar through ‘kala dhar’ created the universe. The creation is oneness- Ekankar. HE is both the Creator and the Creation. This is HIS “Akl kala”.HE also has taken “Shabad Roop” to create and sustain creation. Among the aspects of the Shabad one is sound. This is celestial sound.   In the material world the  sound is created due to striking of two objects so this form  of sound is called ‘Ahat Naad’ , whereas the celestial sound heard during meditation is called ‘Anahat Naad’ which is not  caused by striking of objects. Gurmat explains that this Shabad is everywhere and in everything.         And here below some  Gurbani lines from Shree Guru Granth Sahibji  are given to clarify the above explanation:     ਨਿਰੰਕਾਰਿ ਆਕਾਰੁ ਉਪਾਇਆ ॥ਮਾਇਆ ਮੋਹੁ ਹੁਕਮਿ ਬਣਾਇਆ ॥  ਆਪੇ ਖੇਲ ਕਰੇ ਸਭਿ ਕਰਤਾ ਸੁਣਿ ਸਾਚਾ ਮੰਨਿ ਵਸਾਇਦਾ ॥੧॥ -         SGGS 1066   The Formless Lord created the universe of form. He created Maya ( the illusion to sustain separate identities ), Attachment ( to the world ) and Hukam ( HIS command ). The Creator Himself stages all the play; Listen and place the true one in the mind (here path is being referred to). -         SGGS 1066     ਨਿਰੰਕਾਰ ਆਕਾਰ ਆਪਿ ਨਿਰਗੁਨ ਸਰਗੁਨ ਏਕ ॥ ਏਕਹਿ ਏਕ ਬਖਾਨਨੋ ਨਾਨਕ ਏਕ ਅਨੇਕ ॥੧॥ -         SGGS 250 Nirankar Himself is form, and as Nirgun (without attributes), Sargun ( with attributes ) is One.  Describe the One Lord as One, and Only One;  says Nanak, HE is the One, and the many. -         SGGS 250   ਜਾਤਿ ਮਹਿ ਜੋਤਿ ਜੋਤਿ ਮਹਿ ਜਾਤਾ ਅਕਲ ਕਲਾ ਭਰਪੂਰਿ ਰਹਿਆ ॥ -         SGGS 469 HIS Light is in the Created and Creation is in HIS Light; know that Through HIS almighty power, HE is pervading everywhere. -         SGGS 469   ਨਿਰਗੁਨੁ ਆਪਿ ਸਰਗੁਨੁ ਭੀ ਓਹੀ ॥ ਕਲਾ ਧਾਰਿ ਜਿਨਿ ਸਗਲੀ ਮੋਹੀ ॥ -         SGGS 287 HE Himself is Nirgun; HE Himself is Sargun. This manifestation is His power (kala dhar), the entire world is  fascinated. -         SGGS 287     ਉਤਪਤਿ ਪਰਲਉ ਸਬਦੇ ਹੋਵੈ ॥ ਸਬਦੇ ਹੀ ਫਿਰਿ ਓਪਤਿ ਹੋਵੈ ॥   -SGGS 117 Creation and destruction happen through the Shabad.
Through the Shabad, creation happens again.     --SGGS 117   The Question in Sidh Gost -   ਸੁ ਸਬਦ ਕਾ ਕਹਾ ਵਾਸੁ ਕਥੀਅਲੇ ਜਿਤੁ ਤਰੀਐ ਭਵਜਲੁ ਸੰਸਾਰੋ ॥   Where is the Shabad said to dwell? Which will carry us across the terrifying world-ocean?   The Answer by Guru Nanak in  Sidh Gost –   ਸੁ ਸਬਦ ਕਉ ਨਿਰੰਤਰਿ ਵਾਸੁ ਅਲਖੰ ਜਹ ਦੇਖਾ ਤਹ ਸੋਈ ॥ That Shabad dwells  unknown , within everything .  wherever I look, there I see the Shabad(HIM). -         Sidh Ghost SGGS 944     Shabad that pervades the entire creation has also taken the form of words and is Gurbani. This is why Sri Guru Granth Sahib ji is known as Shabad Guru. The Shabad Roop Gurbani is  the first place where the Sikh focuses his Surt (conscious awareness) .   The Gurbani changes the state of mind of the Sikh. The Gurbani guides and gives direction and knowledge. As the Sikh progresses spiritually, so does this level of guidance. The Sikh does Waheguru Simran as well. The knowledge of The Mool (Naam) unfolds. The Naam starts to permeate the psyche of the Sikh.   The Sikh hears the Anhad Shabad. The Sikh perceives HIS presence and starts to live in Hazuri. The Sikh has many spiritual experiences and is able to manage the five passions. The Shabad Guru is perceived within as a guide and companion. There is communion with the Shabad Guru. The Anhad Shabad shows its different roops and ever pulls the Surt upward. The Gurmat path of Shabad-Surt is an integrated one. There are references to the celestial sound in scriptures of other religions as well.The Celestial sound is mentioned as primodal sound of creation . This sound is surely a sound of creation. The meditators hear it in various forms.  It has sound of the five elements and is thus also known as panch shabad. It also comprises sound of all the 84 lac created beings.

The Shabad is coming from the tenth Gate (Dasam Dwar).   Gurmat way is to listen to the Anhad Shabad and keep doing Simran. As this meditation is continued the quality of sound changes.This Shabad is a transformer and ever pulls the Surt inward or rather upward. The Sikh's mind is in raza,The haume is waning through the  simran .The Surt ( conscious awareness)of the Sikh is subtle due to regular Simran and is thus able to connect well with the Anhad Shabad. For the Sikh Anhad Shabad is Guru Roop and thus has preet (feeling of love).  The integrated path of Gurmat enables the Sikh to feel His presence, to see the oneness and to be one.

  ਸਤਿਗੁਰ ਮਿਲਿਐ ਧਾਵਤੁ ਥੰਮ੍ਹ੍ਹਿਆ ਨਿਜ ਘਰਿ ਵਸਿਆ ਆਏ ॥
ਨਾਮੁ ਵਿਹਾਝੇ ਨਾਮੁ ਲਏ ਨਾਮਿ ਰਹੇ ਸਮਾਏ ॥ ਧਾਵਤੁ ਥੰਮ੍ਹ੍ਹਿਆ ਸਤਿਗੁਰਿ ਮਿਲਿਐ ਦਸਵਾ ਦੁਆਰੁ ਪਾਇਆ ॥
ਤਿਥੈ ਅੰਮ੍ਰਿਤ ਭੋਜਨੁ ਸਹਜ ਧੁਨਿ ਉਪਜੈ ਜਿਤੁ ਸਬਦਿ ਜਗਤੁ ਥੰਮ੍ਹ੍ਹਿ ਰਹਾਇਆ ॥
ਤਹ ਅਨੇਕ ਵਾਜੇ ਸਦਾ ਅਨਦੁ ਹੈ ਸਚੇ ਰਹਿਆ ਸਮਾਏ ॥
ਇਉ ਕਹੈ ਨਾਨਕੁ ਸਤਿਗੁਰਿ ਮਿਲਿਐ ਧਾਵਤੁ ਥੰਮ੍ਹ੍ਹਿਆ ਨਿਜ ਘਰਿ ਵਸਿਆ ਆਏ ॥੪॥   -         SGGS 441   Meeting the True Guru (shabad guru), the wandering mind is held steady; it comes to abide in its own home.  It trades in the Naam, does jap of  the Naam, and remains absorbed in the Naam.  The outgoing, wandering surt, upon meeting the True Guru, finds the Tenth Gate.  There, Ambrosial Nectar is food and the celestial music resounds; the shabad that is keeping the world supported.  The many strains of the unstruck melody resound there, as one experiences the merger with the true one.  Thus says Nanak: by meeting the True Guru, the wandering mind becomes steady, and comes to dwell in the home of its own self. -         SGGS 441     Source: https://naamaukhad.blogspot.com/2012/11/48waheguru-simran-anhad-shabad.html?m=1

Waheguru Ji
If you need inner guidance please contact bhai dharamjit singh ji.  Many members of this forum have talked to him and recommand him for inner guidence.  
Here is a video on his YouTube channel click on the description  and his phone number is there, please contact him he will be able to help you. Let us know how it goes. Waheguru 
 
 

WaheguruJi
Came across this step by step progressive stages in Bhai Sewa Singh Ji Tarmala book
(1) Swaas  Graas  simran  by  chanting  Gurmantra  to  stop  the thoughts. 
(2) Enter  the  Sunn  (going  to  sleep  to  rest)
(3) Stay  awake  by  dhyaan  when  free  of  thoughts.
(4) The  divine  words  appear  in  Sunn.
(5) Anhad  Bani  (the  divine  music)  appears.
(6) The  mind  enters  the  Sunn  (third  Sunn).
(7) Naad (word of God) appears which will help us cross the Bhavsagar  (the  dangerous  ocean).
(8) The  mind  unites  with  God  in  Sehaj  Ghar. 
From: Forgetting the Way of Love by Bhai Sewa Singh Ji Tarmala page 182

Waheguru Ji
Antim Darshan of Baba Ji
 

Waheguru Ji
Antim Darshan of Baba Ji
 

Waheguru Ji
Bhai Sewa Singh Ji explains how doing simran out loud will bring the scattered attention together making it easier towards the inward journey to Waheguru. 
 
 

Waheguru Ji
Wanted the Sangats view of wheather the golak should be moved to the side or somewhere else.  Don't want the golak to be so central.

Waheguru Ji
Wanted the Sangats view of wheather the golak should be moved to the side or somewhere else.  Don't want the golak to be so central.

Waheguru Ji
Wanted the Sangats view of wheather the golak should be moved to the side or somewhere else.  Don't want the golak to be so central.

Wahegury Ji
This YouTube channel has a big collection of katha, videos of Bhai Sewa Singh Tarmala on Naam, Anhad Shabad, Bhagti, Gurmanter, Jaap and question and answers.
 

Waheguru ji
For method of Simran visit Bhai simranjeet Singh tohana channel.  He describes all method you will need.  Here is a video from his channel that will help you out.  Plus check the playlist on his channel, he has over 200 q and a with people who do simran answering their questions when they have experiences when doing simran, that will help you.
This is his channel.
 

Waheguru ji
For method of Simran visit Bhai simranjeet Singh tohana channel.  He describes all method you will need.  Here is a video from his channel that will help you out.  Plus check the playlist on his channel, he has over 200 q and a with people who do simran answering their questions when they have experiences when doing simran, that will help you.
This is his channel.
 

Waheguru ji
For method of Simran visit Bhai simranjeet Singh tohana channel.  He describes all method you will need.  Here is a video from his channel that will help you out.  Plus check the playlist on his channel, he has over 200 q and a with people who do simran answering their questions when they have experiences when doing simran, that will help you.
This is his channel.
 

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.

Waheguru Ji
Maybe we can add a Gurmukhi only section to the forum.

Waheguru Ji
Gurmukh describes all the experiences he had leading up to meeting God Waheguru
 
 

Waheguru Ji
In this video he explains why he is doing all this and how he met Waheguru Ji and how to help anyone who wants to go on this path to meet Waheguru Ji.
 

Waheguru Ji
In this video he explains why he is doing all this and how he met Waheguru Ji and how to help anyone who wants to go on this path to meet Waheguru Ji.
 

Waheguru Ji
Please see this website as it documents that this has been going on for a long time.
http://www.aurangzeb.info/search?updated-max=2008-06-04T14:37:00%2B05:30&max-results=200&m=1
 
Example
35. Destruction of sixty-three Temples at Chittor

On Monday, the 22nd February /1st Safar, the Emperor went to see Chittor fort; by his order sixty-three (63) Temples of the place were destroyed.

Note:

The temple architecture at Chittor had attained a high level of excellence and it suffered an irreparable loss on the occasion of Aurangzeb’s visit to the Fort. A number of these temples were fine specimens of temple architecture, built according to the cannons of Vastu and Shilpa-Shastra, and having exquisite sculptured figures, foliage decorations, decorative motifs, some even dating back to the 8th century, such as the Kalika Mata or Sun Temple. Among the Temples which suffered damage were also those built by Maharana Kumbha, such as Kumbha Shyam Temple.

In yet another shocking incident, a recently discovered Buddha statue was smashed into pieces by local construction workers and a Muslim cleric on Saturday in Pakistan. The relic was discovered while digging the foundation for a house in the Pashtun-dominated Khyber Pakhtunkhwa province’s Mardan district in Pakistan.
A video of the act, which has since gone viral on social media, showed the construction workers, along with a Muslim cleric, smashing the Buddha statue using a sledgehammer. They are seen walking over and destroying the life-sized Buddha status while expressing their acrimony against Buddhism, which they consider anti-Islam.
According to reports, the statue was destroyed on the order of a local Muslim cleric, who ruled that it is against Islam. ‘Your nikah would cease to exist and you will no more be a believer if the statue isn’t disposed of’, the cleric told the people at the site, who then followed his orders to destroy the priceless relic, which was accidentally discovered in a good condition.
Local media quoted Abdul Samad, director of the archaeology and museums, Khyber Pakhtunkhwa, as saying that he authorities have located the area, where the incident occurred and those involved in vandalism would be held accountable. “We have located the area and we will have those involved arrested soon,” he said.
  Four people have been arrested in connection with the case. Initially the police were slow to react to the incident. But when the video emerged on social media and a large number of people criticised the action, the police swung into action and made the arrests.
Takht Bhai was once the homeland for Buddhism
The area from where the relic was discovered is known as the Takht Bhai area, in Mardan district, Khyber Pakhtunkhwa. Takht Bhai is a part of the Gandhara civilisation, where Buddhism thrived until the 8th or 9th centuries when Islam first began to gain sway in the region. Since 1836, when it was first excavated, archaeologists have dug out hundreds of relics made of clay, stucco, and terracotta in the area. Due to its historical and religious significance, it is a popular destination for Buddhist tourists from Sri Lanka, Japan, Korea etc. The Buddhist monastery is included in the World Heritage List.
Similar incident in Pakistan
Last month, in a similar incident, the ancient Buddhist rock carvings in the Chilas area of Pakistan-occupied-Kashmir (PoK)’s Gilgit-Baltistan has been desecrated by Islamists, who painted Pakistani flag and slogans on the rock-cut art.
According to the reports, the incident came to light when the locals of Gilgit-Baltistan posted images on social media platforms. The Islamists had vandalised the rock carvings by writing Islamic slogans on the rock-art that belonged to 800 AD.
https://www.opindia.com/2020/07/buddha-statue-pakistan-discovered-destroyed-smashed-cleric-order/

Another interview with a missionary who converted tens of thousands of people.  He is ex Christian now.