Sajjan_Thug

XPOSITION  OF  PRINCIPAL  GURMAT  DEVICE  (JUGTI)  OF LISTENING  AND  FUSION  OF  CONSCIOUSNESS  WITH  SOUND AND  IMAGE  OF  GURMANTER  (UNION  OF  SURAT  WITH  DHUN AND GURMANTER)  Definition  of listening Through  the  grace  of  Sri  Guru  Nanak  Devji,  astonishing  benefits  of  word  listening  are  available in  Japji  Sahib,  for  the  salvation  of  the  people  of  the  entire  world.  Listening  (Suniye)  does  not constitute  ordinary  hearing.  What  exactly  is  complete  or  real  listening?  The  meaning  of complete  listening  is  achieving  a  state  of  absolute  union  of  consciousness  and  sound,  and maintaining  this  union  as  if  both  the  entities  have  been  sewn  together.  If  this  state  of  complete union  persists  with  each  breath  and  at  all  times,  then  it  is  a  state  of  complete  peace  and  a  sign of  being  a  perfect  human  being  or  a  saint  (Gurmukh  avastha).  This  state  can  be  achieved  with the  Guru’s  grace  by  understanding  and  following  the  correct  technique  with  intense meditation,  concentration  and  self-discipline.   General  guidelines  for the Art  of Speaking andTechnique of  Listening: (a)  Gurmanter  (Waheguru)  should  be  spoken  very  softly  and  slowly so  as  to  feel  the  airtype  sound  vibrations  in  the  throat  going  upwards  towards  and  in  the  head  while focusing    on  both  ears  with  full  attention  of  mind    as  well  as  body.    Stay  relaxed  and focused  on  sound  vibrations  while  repeating  the  Gurmanter.  Gurmanter  can  be repeated  as  one  word  but  focus  should  be  fully  on  sound  vibrations  and  not  on  breath. Initially,  one  should  repeat  recitation  of  Gurmanter  as  many  times  as  can  be  done conveniently  in one  breath  because  it  would  help  in keeping  the  focus  on  sound  vibrations.   (b)  When  one  starts  feeling  sound  vibrations  in  the  head,  focus  should  be  shifted  to  the  highest point  or  spot  in  the  head  where  such  vibrations  are  being  felt.  Stay  focused  at  the  point  while repeating  the  Gurmanter. (c)  The  point/spot  in  the  head  with  Name-practice  will  move  upwards  and  deeper  in  the  head. With  further  practice,  point/spot  of  sound  vibrations  will  become  thinner  and  thinner  and more  pointed.  Focus  should  continue  to  be  shifted  to  the  point/spot  where  sound  vibrations are being  felt. (d)  While  doing  Name-practice,  efforts  be  made  to  bring  and  keep  consciousness  as  close  to sound  vibrations  as  possible  in  a  relaxed  manner  keeping  in  view  the  fact  that  in  perfect listening, fusion  of  consciousness and  sound  should  take  place.   (e)  If  one  can  focus  on  the  highest  and  the  deepest  point/spot  in  the  head  without  uttering Gurmanter,  one  should  stay  focused  thereon  as  long  as possible. 
(f)  With  marked  improvement  in  the  art  of  speaking  and    technique  of    listening,  musical  sounds called  ‘Naads’  will  be  heard.  One  can  stay  focused  on  the  deepest  sound  to  improve  and  keep the focus  on  inward  listening. (g)  Maximum  time  be  spent  on  Name-practice  as  per  convenience.  Best  time  for  Name-practice are the  ambrosial   hours in  a noise-free  and  clean  environment Standards for  measuring  progress: The  progress  on  the  path  of  true  listening  can  be  judged  by  comparing  with  the  following standards:- (A)  With  the  union  of  consciousness  and  sound,  has  the  mind  achieved  a  state  of  persistent calm  and  stillness?  Is  the  mind  relaxed  and  at  peace? (B)  Do  the  consciousness  and  sound  unite  inside  the  head  or  at  the  top  of  the  head  during Name recitation?  Is  this  union  attained  or  not;  and  if  so,  for  how  long  does  it  persist  in  a relaxed,  natural  and  easy  manner? (C)  The  following  are  the  signs  of  union  of  consciousness  with  sound:- (1)  Body and  mind  are  awash  in  peace  and  bliss. (2)  Improvement  in  condition  of  the  body as  a  whole. (3)  Spiritual  intoxication. (4)  Hearing  of  Naad  (Divine  or  celestial  sounds  and  music).  Divine  sounds  are calming  and  pure,  spiritually intoxicating  and  provide  amazing  joy. (D)  Do  the  consciousness  and  sound  unite  without  actually  speaking  the  Name?  If  so  how long  does  this  union persist  easily  and  effortlessly? (E)  Effortless  union  of  consciousness  and  sound  is  the  state  of  absolute  blissful  meditation. GOAL: CONTINUOUS  AND  UNINTERRUPTED  RESIDENCE  OF  NAAM  IN  MIND  AND  BODY A)  The  goal  can  be  achieved  if  the  Naam  is  made  to  stay  in  the  consciousness,  tongue,  eyes,  throat and  abdomen  simultaneously  with  ease  and  effortlessly.  Sustained  effort  is  to  be  made  to achieve  this goal. B)  Naam  has  to  be  practiced  by  chanting,  reciting,  hearing  and  by  writing  and  rewriting  the  Divine Name.  Sustained  practice  will  ensure  success.  Hurried  and  forced  practice  is  prohibited  and  is  to be  avoided.  The  path  of  Divine  Name  recitation  requires  that  it  be  practiced  in  a  natural,  easy and  relaxed  manner. C)  It  is  imperative  that  the  correct  method  of  Naam  practice  is  properly  understood,  followed  and practiced. 
STEPS  FOR  NAAM  PRACTICE FIRST  STAGE:  DISCOVERING  the  mind  and  reciting  with  mind Step  1:  With  closed  eyes  looking  at  the  lips,  recite  the  Divine  Name  with  the  tongue  in  a  relaxed  and easy  manner  while  listening  to  its  sound  with  the  consciousness  staying  focused  on  the  sound. Step  2:  Keeping  attention  on  the  lips  and  both  ears ,  focus  on  listening  to  the  sound  of  the  Divine  Name as it  is recited with the  tongue. Step  3:  Maintaining  attention  on  the  throat  and  both  ears,  focus  on  listening  to  the  sound  of  the  Divine Name  while  feeling  the  sound  vibrations  in the head. Step  4:  Maintain  attention  on  the  head,  recite  the  Divine  Name  and  feel  its  sound  as  it  vibrates  just below  the  top  of  the  head  (taalu  in  Punjabi). Full  focus  should  be  centered  on  hearing.  True  benefit  of reciting  and  listening  to  the  Divine  Name  will  begin  to  be  accrued  when  it  is  done  through  the mind/consciousness/(Surat  in  Punjabi).  The  goal  is  to  achieve  this  aforementioned  state  and  continue the Naam  practice  with the  mind. SECOND STAGE:  Naam  practice  with  the  mind  and  body Step  5:  Reciting  Naam  with  tongue,  attempt  to  maintain  focus  on  the  sound  originating  in  the  bottom  of the  throat.  One  Divine  House  (Ghar)  is  located  in  the  throat.  Effort  should  be  made  to  unite consciousness  with  the  sound  and  Gurmanter  in  the  throat  as  in  the  Throat  House,  one  may experience  effulgence  of  Divine  light  there.  Further,  Naam  is  to  descend  to  Hirdey  through throat. For this  reason, practice  of  Naam  at  the  throat  will be beneficial. Step  6:  ‘Hirdey’  is  located  in  the  abdomen  below  the  navel.  While  reciting  Naam  with  tongue,  focus attention  on  the  sound  as  it  resonates  through  the  windpipe  and  travels  to  the  ‘Hirdey’.  Recitation  of Name  with  tongue  should  be  accompanied by  movement  of  the  abdomen.   Step  7:  Maintaining  attention  from  throat  through  windpipe  in  the  abdomen,  continue  to  recite  Name as  it  is  accompanied  by  movement  of  the  abdomen  and  focus  on  listening  to  the  sound  as  it  vibrates  in the windpipe,  throat  and  head while  keeping  attention  in  the  Hirdey  as  well. Step  8:  Naam  Amrit  can  be  accessed  by  listening  through  Hirdey.  For  achieving  this  state,  focus  on  the sides  of  the  abdomen  as  Hirdey  is  located  below  the  navel,  recite  Gurmanter  with  tongue  synchronizing with  the  movement  of  the  abdomen  maintaining  primary  attention  at  the  sides  of  the  abdomen  for listening  through  the  windpipe  by  Hirdey  with  secondary  focus  on  listening  through  ears  in  the  head  as well  as  mind.  Alternatively,  focus  primarily  at  the  mind  on  top  of  the  head  with  secondary  focus  on  the 
ears,  throat,  windpipe  and  abdomen  –all  that  simultaneously  before  uttering  Gurmanter,  then  utter Gurmanter  with  full focus  on  listening  the  sound  vibrations at  the  above-mentioned spots.   Step  9:  After  long  and  sustained  practice,  with  the  imprint  of  the  Gurmanter  in  the  mind,  on  the  tongue, in  the  throat,  windpipe  and  Hirdey,  Naam  practice  is  done  without  uttering  Gurmanter  effortlessly, naturally  and  with  ease.  At  this  stage,  mind  and  body  will  be  Naam-dyed  with  the  mind  being  steady  and motionless.   THIRD  STAGE:   I. II. To  obtain  benefit  of  the  practice  of  Naam  recitation,  every  effort  should  be  made  to  recite and  listen  to  the  Divine  Name  with  love  and  reverence,  while  following  the  contents  of  the above  mentioned  9  steps.   Without  verbalizing  the  Name,  attempt  should  be  made  to  have  the  Divine  Name  reside  in the  mind  at  all  times  while  standing, sitting, walking  and  lying  down. FOURTH  STAGE:   As  per  the  priceless  words  of  Bhai  Gurdasji,  with  the  union  of  word,  sound  and consciousness,  it  is  possible  to  reach  the  otherwise  unapproachable  God.  Therefore  in  the  fourth  stage attempt  is  to  be  made  to  be  achieve  union  of  sound,  word  (image  of  word  Waheguru)  and consciousness  in  the  mind  and  body.  This  union  requires  persistent  practice  that  is  to  be  performed  in  a natural,  easy  and  relaxed  manner.  To  obtain  benefit  of  Naam  meditation,  union  of  these  3  entities  is  to be  kept  in  mind  while  following  the  contents  of  the  above  mentioned  9  steps.  For  union  of  word  and consciousness  some  special  steps  are  to  be  followed.  The  word  will  enter  and  come  to  reside  in  the consciousness  through  the  eyes. SPECIAL  STEPS:   Step  1:  To  write  the  word  Waheguru  lovingly  15-  20  times  maintaining  adequate  spacing  between  each written  word. Step  2:  To  read  and  recite  the  written  words  with reverence and  love. Step  3:  With  eyes closed, practice  creating  image  of  the  word  Waheguru  in the  eyes. Step 4:  To  lovingly  write, read  and  thereafter  create  image  of  the  word  Waheguru  in the eyes. Step  5:  Practice  creating  image  of  the  word  Waheguru  in  the  eyes  accompanied  by  its  recitation. Step  6:  Creating  image  of  the  word  Waheguru  in the consciousness  and  practice  its  recitation.   Step  7:  It  is  advisable  to  place  stickers  of  the  word  Waheguru  in  the  bedroom,  kitchen,  office  and  rear seat  of  the  car,  as  per  convenience.  The  image  of  the  word  Waheguru  on  the  stickers  is  to  be  looked  at lovingly  and  attempt  is  to  be  made  to  have  the image  reside  in  the  eyes  and  mind. 
Step  8:  Maintaining  attention  on  the  lips  attempt  to  create  the  image  of  the  word  in  the  mouth  or  on the  tongue  accomapnied  by  its  recitation  with  focus  on  listening  to  its  sound. Step  9:  Attention  is  to  be  maintained  on  the  lips  and  both  ears  while  creating  the  image  of  the  word  in the  mouth  or  on  the  tongue,  accompanied  by  its  recitation  with focus  on  listening  to  its  sound. Step  10:  Maintain  attention  on  the  throat  and  both  ears,  create  image  of  the  word  in  the  throat accompanied  by  its  recitation  with  tongue  while  listening  to  the  sound  and  its  vibrations in  the head. Step  11:  Maintain  attention  on  the  head,  focus  on  the  image  of  the  word  accompanied  by  its  recitation with  the  tongue.  Listen  to  the  sound  and  its  vibrations  just  below  the  top  of  the  head  (taalu  in  Punjabi) while  attempting  union  of  the  word  with  its  sound.  Attempt  should  be  made  to  maintain  union  of  the image  and  sound  of the  word  inside  the head. Step  12:  Maintaining  attention  on  the  image  of  the  word  in  the  throat,  while  reciting  word  with  tongue concentrate  on  listening  to  the  sound  and  attempting  to  keep  focus  at  the  bottom  of  the  throat.  Time devoted  to  this activity  is  based on  availability  and  convenience. Step  13:  ‘Hirdey’  is  located  in  the  abdomen  below  the  navel.  Keeping  focus  downwards  on  the  abdomen or  on  the  image  of  the word  in  the  abdomen,  recite  Name  with  tongue  while  feeling  the  sound  in  the  air passages  of  the  lungs  or  lower  down  in  the  abdomen.  Maintain  fusion  of  concentration  and  sound  and make  the  ‘Hirdey’  listen  to  it.  Recitation  with  tongue  should  be  accompanied  by  movement  of  the abdomen.  Time  devoted  to  this activity  is  based  on  availability  and  convenience. Step  14:  While  keeping  focus  downwards  on  the  abdomen  or  on  the  image  of  the  word  in  the  abdomen recite  Name  with  tongue  accompanied  by  movements  of  the  abdomen.  Feeling  the  sound  in  the  throat and  head  attention  is  to  be  focused  on  the  sound  of  the  word  and  fusion  of  word  with  its  image.  Time devoted  to  this activity  is  based on  availability  and  convenience. Step  15:  While  keeping  focus  downwards  on  the  abdomen  or  on  the  image  of  the  word  in  the  abdomen recite  Name  with tongue  accompanied  by  movements of the  abdomen.  Feeling  the  sound  just  below  the top  of  the  head  (taalu  in  Punjabi)  attention  is  to  be  focused  on  the  sound  of  the  word  and  fusion  of word  with its image. Time  devoted  to  this activity  is  based on  availability  and  convenience. Step  16:  To  keep  sitting  in  meditation  quietly  while  feeling  the  Name  and  its  fusion  with  its  rhythm  in the  mind,  eyes,  mouth,  throat  and  abdomen.  Attention  should  be  continuous  and  undisturbed.  This  is the  state  of  complete  peace  and  union  of  mind  with  the  Divine  Name.  One  should  try  to  maintain  this state  of  mind  in  a  relaxed,  natural  and  easy  manner  (effort  should  not  be  forced  or  done  out  of compulsion). NOTE:   (i) In  the  fourth  stage,  focus  should  be  on  the  image  of  the  word  and  its  sound.  One  has  to keep  trying  to  keep focus  on  these  two  entities  while  attempting  to  maintain  their union. 
(ii) With  the  head  bowed  down,  without  speaking,  looking  at  the  abdomen,  the  image  of  the word  has  to  be  kept  in  the  mind  and  inside  the  abdomen or  above  it. (iii) (iv) (v) By  first  practicing  the  above  mentioned  points  through  repeated  recitation  (speaking),  one can  make  the  Name  reside  in  the  mind.  Following  this,  while  maintaining  union  of  the  word and  its  image,  recitation  must  now  be  continued  in  a  natural  and  relaxed  manner  without actually  speaking. The  amount  of  time  devoted  to  each  point  can  be  adjusted  depending  on  convenience  and availability. It  is  possible  to  have  darshan  of  the  otherwise  unseen  and  unapproachable  Wahegurujee whose  grace  alone  can  provide  union  of  consciousness,  Name  and  sound.  The  complete union  of  these  three  entities  is  possible  only  with  the  Guru’s  grace.  For  this  union  to  occur, one  must  keep saying  ardaas  at  the  feet  of Satgurujee.

Waheguru Ji sorry here is the PDF
http://www.gurunanakhealing.com/static/Naam-Di-Vidhi.pdf

Waheguru Ji sorry here is the PDF
http://www.gurunanakhealing.com/static/Naam-Di-Vidhi.pdf

Waheguru Ji
The charities name is
Manukhta di sewa Sab ton waddi sewa
Please see these videos, help and spread this good work
 
 

Waheguru Ji
The charities name is
Manukhta di sewa Sab ton waddi sewa
Please see these videos, help and spread this good work
 
 

SGPC has a great Puratan kirtan collection for download
http://sgpc.net/puratan-kirtan/

Waheguru 
Its good you used the proper word "Sikhi" not Sikhism which the west throws upon us.
When we use our own words we build our own framework which an outsider will have to study in order to understand us.  Right now were using a lot of Abrahamic terminology which distorts our Dharm.
Here is one example, that will illustrate my point.
When people ask are you a 'Baptized Sikh' this is foolishness on our part of not using what WE would consider a proper word for Amritdhari Sikh.  Maybe a good English word might be initiationed Sikh.  
Like this we need to make a list of common words of our Dharm to build our own framework.
 
Also request please listen from 10 min 32 sec of video
 

Waheguru Ji
I have read those books but I'm looking for something more comprehensive and based on contemporary and primary sources.  Do you think the taksal or any other sampradey has written comprehensively on these historical events.

Can anyone recommend good books on these two events or any other material that might shed light on this part of history.
 
Vadda Ghallughara of 1762
The Vadda Ghallūghārā was a dramatic and bloody massacre during the campaign of Afganistan (Durrani Empire) provincial government based at Lahore to wipe out the Sikhs, an offensive that had begun with the Mughals and lasted several decades.
About 30,000 Sikhs, mostly non-combatants, were killed  in the event and an estimated that 15,000 to 20,000 Sikhs were killed on February 5, 1762.
Chhota Ghallughara of 1746
An estimated 7,000 Sikhs were killed and 3,000 captured during this operation. The captives were marched back to Lahore, paraded in the streets and publicly beheaded. Given the small numbers of the Sikhs in those days of persecution, the losses will have been a very substantial proportion of their population.

Waheguru 
Came across old lectures that use to be on the mysimran.info youtube channel. They are full of knowledge on how to jap naam and deep spirituality of Gurbani.
https://vimeo.com/user10008952
 

Waheguru 
Came across old lectures that use to be on the mysimran.info youtube channel. They are full of knowledge on how to jap naam and deep spirituality of Gurbani.
https://vimeo.com/user10008952
 

Lecture starts at 3:45
 

Waheguru Ji
What do you mean they don't focus on specific critical history, these sampredeys are suppose to be centers of learning, isn't that what their suppose to do?  
The writers of Panth Prakash and Suraj Prakash had to do research in order to write there texts so why wouldn't this research not continue?
Panthe Prakash is good but I want to know if Sampredey Gyanies are aware of all the texts from that time period there has been alot of research and text translated from that time period im sure the Samprefey Gyanies are doing some of that work and can write a comprehensive work based on all the sources we have and can collaborate what's written in Panth Prakash.

Waheguru Ji
What do you mean they don't focus on specific critical history, these sampredeys are suppose to be centers of learning, isn't that what their suppose to do?  
The writers of Panth Prakash and Suraj Prakash had to do research in order to write there texts so why wouldn't this research not continue?
Panthe Prakash is good but I want to know if Sampredey Gyanies are aware of all the texts from that time period there has been alot of research and text translated from that time period im sure the Samprefey Gyanies are doing some of that work and can write a comprehensive work based on all the sources we have and can collaborate what's written in Panth Prakash.

Occasionally, a small group of evangelists — well-dressed and well-groomed young men and women from a local church — walks around my neighborhood ringing doorbells to spread Christianity. I always like to invite them in, offer them chai and engage in a relaxed conversation. Even though I went to a Catholic school and know the proselytizing game well, I pretend I’m the naive immigrant eager to ask basic questions. After a few minutes of small talk, one of them usually breaks open the topic by asking, “Have you been saved?”
I try to look surprised, and respond by saying, “I was never condemned to begin with!” My young, charming guests usually get thrown off. They expect me to claim that I have already been saved, and their training has equipped them with the rhetorical skills to assert that their ability to save me is superior to my present faith. I usually find them taken by surprise by my posture that I do not need to be saved in the first place.
Christian salvation is a solution to the problem of Eternal Damnation caused by Original Sin. But that problem does not exist within the dharma traditions. Imagine someone asking you if you have been pardoned from your prison sentence, and you respond by saying that you were never condemned for any crime and, hence, such a question is absurd. The implication here is that for a dharmic person to say he has been saved would imply that he accepts Christianity’s fundamental tenet that every human is born a sinner and remains so until he surrenders himself to Jesus Christ. Even when the church acknowledges other faiths as having merit, no other path can substitute for Jesus when it comes to being saved.
The closest the dharmic traditions come to salvation are the concepts of moksha in Hinduism and nirvana in Buddhism, both of which can be loosely translated as “liberation.” But there are crucial differences between dharmic liberation and Christian salvation.
Receiving assurance of salvation is the key moment in the spiritual life of most Christians. It comes as a gift of grace and its source lies outside the individual. It does not come as a result strictly of merit, spiritual practice, prayer or asceticism. Although these may be helpful in its attainment, and even necessary in many denominations, they are not sufficient in and of themselves. That’s because the potential to achieve salvation is not innate in us.
In Jewish and Christian traditions, death is the consequence of sin. The freedom of the soul in Christianity entails, in the End of Time, the freedom of the body as well: There will be a resurrection of the dead in a “glorified” physical form, and the boundary between heaven and earth will be erased or made permeable. For most people, the full realization of this salvation can come only after death.
Dharmic liberation, on the other hand, can be achieved here and now in this very body and in this very world. Moksha is similar to salvation insofar as it is concerned with freedom from human bondage; but the nature of this bondage is quite different. Moksha really refers to living in a state of freedom from ignorance, pre-conditioning and karmic “baggage.” According to the Bhagavad Gita, the state where one is desire-less, ego-less and beyond the drives of human nature is the first major milestone; it opens the door to further evolution and eventual liberation in the fullest sense.
Salvation, on the other hand, does not entail expanded awareness or consciousness, esoteric/mystical knowledge or physical practices (though these may attend it). Nor is it necessarily derived from complete renunciation, as is the case in Buddhist nirvana. It can be experienced only by surrendering to the will of God, and God here is specifically the God of the Bible.
There is yet another state described in Sanskrit which has no equivalent in Christianity. One who has attained moksha may choose to remain in the world and continue to do spiritual work — that is, free from past actions (i.e., karmic bondage) and yet active in the world. This person is called jivanmukta. He (or she) can, at will, either turn away from the world or turn toward it and deal with it without being touched or limited by it. The Buddhist equivalent of a jivanmukta is a bodhisattva.
The New Testament calls this “being in the world, but not of it.” There is an opening here for a potential development of a Christian jivanmukta, and St. Paul says several things about himself that would indicate he had at least tasted this state, as had other Christian saints. But the important thing is that there is no word for it in biblical metaphysics; that’s because the state was not examined, understood or cultivated through systematic techniques. The words “saint” and “prophet” do not suffice, nor even does “mystic.” When Christians experienced such a state, it was not as a result of following a yoga-like systematic process; neither was it seen as bringing salvation. Hence such a person would still be, according to the Vatican document Dominus Jesus, “in a gravely deficient situation in comparison with those who, in the Church, have the fullness of the means of salvation.”
As the evangelists leave my home, I always hope our conversation has challenged their assumptions about the people they are preaching to, and that perhaps they will re-examine the idea that all people outside of their church are in a state of spiritual deficiency. But until they do, I will continue to welcome them into my living room, offer them chai and share with them the good news that there is no such thing as Original Sin. We are all originally divine.

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
 

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.

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