tva prasad

seems awfully convenient. if a person starts hearing voices, or begins feeling paranoid from cannibus use, it's definitely not b/c they are getting in touch with higher realities. i'm aware that cannibus can open up a persons creative side and get them in touch with their subconscious mind, but that's hardly worthwhile given the side effects over a prolonged period of time.

a healthy mind is required to reach higher mystical states, and over a period of time all these shortcuts slowly destroy the health of a persons mind. of course, that doesn't mean that they lack the ability to open up the subconscious etc., but there are other safer means.

the use of drugs to reach higher realities is a fallacy. the american mystic Emerson warned against them, claiming they are always a dead end. Even on this thread, the extremely limited rational spiritual use of cannibus, to help deal with pain of prolonged meditation or settle the mind at early stages, does not allow for cannibus to be used to take us to higher levels. instead it's simply another thing that helps stabilise the mind, like diet, and the helps the body deal with pain, like advil.

i'm not saying you are seeing it this way, but too many people see drugs as some sort of magical key.

Singh, in most places these days, the sukha is green in colour - that's not from 5 pathe, or 5 pinches. The effects of smoking and eating are of course different - burning anything releases compounds that would otherwise pass through the body without being digested, or with minimal digestion. However, the effects of drinking modern sukha can be seen wherever you get random groups of Nihungs - totally wasted and in many cases passed out. It's sad, but that's why they have such a negative reputation in Punjab.

There are some researchers who claim that drugs were introduced into the Sikh armies to weaken them - this sort of thing goes on today as well. Who knows? The danger is that many see it as excuse to indulge, especially impressionable kids in the West. I know of a few cases in the UK where one thing has led to another with devastating consequences for the families involved.

We have to question the motives of people who actively promote taking sukha and make it seem indispensible from the Nihang lifestyle, despite the fact that a few Nihung Mahapursh say it is not necessary. Look at the misquotations in the short clip of the up-coming documentary you posted or on sarbloh.info - what's the motivation behind lying to make sukha seem more important than it is.

If sukha was a painkiller, then why the need to consume it out of war? The reply usually given is, "to get used to it" - if you get used to it, it isn't going to kill your pain if you eventually get injured, is it?

Having sparred against people who are high on cannabis, I can only say that if anything, it dulls your reflexes and reactions. Funny thing is that the people who were high at the time felt that they were faster and more focused. For me, it was like watching them in slow motion, lol.

It is important to perform your simran without having any hope for rewards. Planting a seed now does not mean that the fruit will appear tomorrow. it is important to be thankful in the first place for the little things in life which we have and which we should realise that we have been given by God. 
Any simran you do today is just like the seed which the farmer plants in the field. It will take time for the results to be reaped. If your eye is more on the results then you do not perform a good job in your simran. It is like building castles in the air - like the boy who carried a basket of eggs on his head hoping to sell them and kept dreaming about everything which would be possible with the money. Alas when the basket fell from his head and all eggs cracked then his dreams were shattered too. 
Kahu fal ki isha nahi banshe...
Include Sukhmani sahib in your routine too.... maybe once a week or just listen to it. If you can read meanings all the more better. it will help you develop the right mental attitude to possess while performing your simran. 

Sant Giani Inderjit Singh Raqbe Wale
Sant Mohan Singh ji Bhindran Wale
Sant Manjit Singh ji Harkhowal Wale
Sant Darshan Singh Ji Dhakki Sahib Wale
Swami Parmanand Ji Maharaj
Sant Baba Sukha Singh Ji
Baba Hari Singh Ji
Singh Sahib Jathedar Akali Baba Prem Singh Nihang 96 Crori 
 
Guru Nanak Daata Baksh Lai Mission
203, Sector 33A,
Chandigarh, INDIA - 160031
Phone: +91-172-2601440
Brig. Partap Singh Ji Jaspal (Retd.)

Baba Mohinder Partap Singh ji 
Guru Nanak Ashram
Ashram
Address: Rasulpur Saidan, Patiala, Punjab 147003, India
Phone: +91 175 235 2363
Bhai Ranjit Singh Khalsa Dhadrianwale
 

Add to the list
Srimaan Sant Baba Gurdev Singh jee (Nanaksar Samprada)
Srimaan Sant Pandit Jagjit Singh jee (Harkhowal Samprada)
Sriman Sant Baba Makhan Singh jee Sato ki Gali wale (Head of Amritsari Taksal)
 
Bhul chuk maaf
 

@BhagatSingh @dalsingh101
Good posts here and you both got good points but we have to remember to not get too associated in one aspect or the other.
The Kabir sloks quoted are very important and they are not only about gross/subtle, physical and non-physical , sargun/nirgu but they are about the stages of transformation and learning for a Sikh. I think that they are way too difficult to put into words and describe, which is why parables and metaphors are used.
These 4 sloks are mentioned by kathavachaks quite often but even most of them just stay on the literal meanings, whereas they go much beyond that and are centered in around the complete aspects of maya in it's totality.
@BhagatSingh- you've touched on the messages and into the directions of the non-literal meanings quite well. I will just give a little of my understanding but we have to remember that it is not complete, since these 4 couplets can never be penned in their totality as Duality will always be present  as long as maya does
KABIR SLOK 146 to 149
ਕਬੀਰ ਰੋੜਾ ਹੋਇ ਰਹੁ ਬਾਟ ਕਾ ਤਜਿ ਮਨ ਕਾ ਅਭਿਮਾਨੁ ॥
Kabīr roṛā ho▫e rahu bāt kā ṯaj man kā abẖimān.
Kabeer, let yourself be a pebble on the path; abandon your egotistical pride.       
   
   He says pay attention to pebble, be a pebble that has no identity, no Ego.
Become the rolling stone that gets kicked and rolled along and doesn't have an ego occupying gross space as compared to a larger rock/stone that stays set in it's position and occupies the space and identity of "that big rock on the road"  ie. takes up fixed and set ground space and refuses to move. 
 The 1st step is to become the pebble.......to drop the  ego.
 
ਐਸਾ ਕੋਈ ਦਾਸੁ ਹੋਇ ਤਾਹਿ ਮਿਲੈ ਭਗਵਾਨੁ ॥੧੪੬॥
Aisā ko▫ī ḏās ho▫e ṯāhi milai bẖagvān. ||146||
Such a humble slave shall meet the Lord God. ||146||           
 
 
ਕਬੀਰ ਰੋੜਾ ਹੂਆ ਤ ਕਿਆ ਭਇਆ ਪੰਥੀ ਕਉ ਦੁਖੁ ਦੇਇ ॥
Kabīr roṛā hū▫ā ṯa ki▫ā bẖa▫i▫ā panthī ka▫o ḏukẖ ḏe▫e.
Kabeer, what good would it be, to be a pebble? It would only hurt the traveler on the path.            
 
  Then he rejects the previous slok because the one who is WALKING on the path can get hurt.
This means others and even your ego-less self....because you(the pebble) still have the power/energy to HURT and cause pain. Both, to others and experience yourself ............he's saying that you may have NO EGO but you can still have energies and qualities to give and experience DUKH
 
 
ਐਸਾ ਤੇਰਾ ਦਾਸੁ ਹੈ ਜਿਉ ਧਰਨੀ ਮਹਿ ਖੇਹ ॥੧੪੭॥
Aisā ṯerā ḏās hai ji▫o ḏẖarnī mėh kẖeh. ||147||
Your slave, O Lord, is like the dust of the earth. ||147||         
 
  Gives solution to previous slok so as not to cause DUKH, what should he do? ... Become the dust i.e., when the pebble is completely eroded and grind,.. then it can become DUST and be DUKH-less.
Let the pebble be pebble be ground to less gross matter and not cause DUKH
 
ਕਬੀਰ ਖੇਹ ਹੂਈ ਤਉ ਕਿਆ ਭਇਆ ਜਉ ਉਡਿ ਲਾਗੈ ਅੰਗ ॥
Kabīr kẖeh hū▫ī ṯa▫o ki▫ā bẖa▫i▫ā ja▫o ud lāgai ang.
Kabeer, what then, if one could become dust? It is blown up by the wind, and sticks to the body.
 
  -Still has problem after getting to this level because it will stick to the bodies of others and make them dirty, make their clothes dirty.
One has to Wash because they accumalate layers of dirt and dust. 
The dust still has energy to make others dirty.
It is also influenced and dictated by the SUBTLE wind, whereas when you were pebble it was whoever kicked you along the path as a rolling stone.
 
The wind, the pavan represents the subtle emotions, the feelings the inner affects that good/bad sangat can influence you with.
Whatever type of emotion and mind influencing sangat surrounds you can dictate on what gross areas you end up sticking and what gross actions you commit.
This is quite a heavy affect on our inner being and state of mind. It is this influence that brainwashes the likes of fundamentalists, who let the emotions and feelings of senses (subtle), affect their gross behaviours and actions of suicide bombings and what they believe is shaheedi in the name of God.
 
 
               
ਹਰਿ ਜਨੁ ਐਸਾ ਚਾਹੀਐ ਜਿਉ ਪਾਨੀ ਸਰਬੰਗ ॥੧੪੮॥
Har jan aisā cẖāhī▫ai ji▫o pānī sarbang. ||148||
The humble servant of the Lord should be like water, which cleans everything. ||148||  
 
   Solution to overcoming the Kheh state that is not affected by emotions and senses is to  become like water because the water washes dirt and cleans.
Be the water, ...the water will always FLOW, become flowing he is saying, because the water finds it's settling direction by always flowing downwards and  will continue to flow until it reaches the estuary, ocean or pond/pool of water.
 
The water Flowing level will seem the perfect answer for most because at this level of overcoming affects of physical and mind emotions, one would believe they are in complete flowing hukam and letting the hukam dictate their path
 
Kabit ji summarizes that after stripping layers,  after shedding from outer gross layers and going inwards towards the subtle qualities, he still finds duality even when flowing in Hukam..
Even when in the state of water, where EGO has been DISSOLVED. and the direction of flow is not in water's own control, he is still affected with duality.  This duality is explained in the next slok.
 
 
ਕਬੀਰ ਪਾਨੀ ਹੂਆ ਤ ਕਿਆ ਭਇਆ ਸੀਰਾ ਤਾਤਾ ਹੋਇ ॥
Kabīr pānī hū▫ā ṯa ki▫ā bẖa▫i▫ā sīrā ṯāṯā ho▫e.
Kabeer, what then, if one could become water? It becomes cold, then hot.               
 
 Because it has duality of becoming hot and cold, angry and cool.,  Kabirji says that "I've become this inward state, EGO is Dissolved and letting the downward flow take me wherever it may lead. However, I can still be affected by the duality of tata- sira, hot-cold, boiling rage-cool calm..etc.
 
He has described being the pebble, the dust and then the water.  This is 3 states, 3 layers, 3 avasthas, 3 stages of transformation, 3 forms of maya.
 The 3 important and inescapable qualities of maya is just one of the directions that i've touched with. 
Pavan is the Guru of maya as in Pavan guru pani pita.
Pavan influences as wind at the dust level, which is easily sensed, but it can also influence at more discreet subtle level as radiating heat to water.. Just think of the 3 forms of heat transfer as Conduction, Convection and Radiation. ... This is what I mean that we can go on and on with discussing maya aspects that are relative to these sloks but we have to really attempt experiencing to actually ever know.
 
ਹਰਿ ਜਨੁ ਐਸਾ ਚਾਹੀਐ ਜੈਸਾ ਹਰਿ ਹੀ ਹੋਇ ॥੧੪੯॥
Har jan aisā cẖāhī▫ai jaisā har hī ho▫e. ||149||
The humble servant of the Lord should be just like the Lord. ||149||           
 
He finalises and concludes that the only way is to be like the Lord. 
 
We can strip layers, wash, transform,... but all of this is done in maya and even in the most subtle and dissolved ego state of letting the flow take you,....we are still affected by Maya..  Existing in the matrix will always mean being part of the matrix.
 
The only avastha, state or layer that you can be Ik-Mikh (one and the same) with the Lord, is when you are "jaisa Har"..just like Har.
 
The question will be that "how do we become like the Lord then"?
When you can momentarily become jivan mukht and totally liberated from Maya. When you are out of the boundaries beyond all spiritual illusions and in to deeper sunn samadhi.
In abyaas avastha, this can ONLY happen when the 9 doors close and the Dasam duar opens. When the Lord himself reveals the Truth to you, the darshan, the prakash, the becoming of Ik-mikh with Sach..... this is jaisa har and this is what you have to work on.......to get more and more antarghat, inwards,,,,more subtle until you are walking in hukam. Even then you have to completely let go and let your dissolved state take you into mool

Sure brother, i'm attaching the screenshots. My personal opinion on 'pavan guru' is that the Guru wanted to attack personhood (the feeling that we are identical with our bodies, or that we ARE our bodies) which creates selfishness, cowardice and egotistical behaviour, so the Guru always emphasized on distinct parts which make up a person. So we have
ਦੇਹੀ ਮਾਟੀ ਬੋਲੈ ਪਉਣੁ ॥
The body is dust; the wind speaks through it.
ਬੁਝੁ ਰੇ ਗਿਆਨੀ ਮੂਆ ਹੈ ਕਉਣੁ ॥
Understand, O wise one, who has died.    
As we all know voice of human beings is generated through the flow of air from the lungs to the larynx. So essentially it's the air that is speaking. So Pavan is Guru because it is only through Pavan that the Gurshabad is emerging.

This is your mind playing games on you. Everything is possible. All you need is an alarm to wake you up and the will - which you have to tell yourself - you can wake up. 
 
You are focussing on what you cannot be able to do much more than on what you are actually able to achieve. This could be leading you into depression. Sometimes we are trying hard to achieve something, but cannot. 
Have you tried alternate days - that means one day Guradwara - the next day try your simran at home to see if you can achieve better results. 
It is important to take time to have that 10 minute walk at lunch time to freshen up and clear your mind. Do your simran at work esp if it is building work - you may be able to recite some shabad or do simran while working. This helps to prepare your mind and stabilise it from having thoughts like I cant do it later on. learn to relax and perhaps set your alarm to your favourite shabad which will motivate you to wake up at amrit vela. 
Usually it is by some trial and era that we stumble upon the path. So dont be scared to juggle your routine to get to what suits you most. The thinking is all in the brain remember. We can achieve much more than we actually do - if it were not the brain pulling us back and telling us we can't. 

To add:
-  One has to do 180 malas, in total (in case of Mool mantar jaap), from one pooranmashi to the next one. It does not have to be strictly 6 malas, per day. One can do more, especially if one has time (on the weekends) and less on the busy days. 
-  Another Important point: As a Sikh, we should dedicate approximately 2.5 hrs (Daswandh - 10% of the day) for God, on a daily basis. Nitnaym can be completed in approximately 1.5 hrs. Therefore, this is great way to cover the remaining approximate 1 hr left and also attain the reward of a Sehaj paath of SSGGSJ.
Dhan Dhan Srimaan Sant Baba Nand Singh jee Maharaaj Kaleranwale
Dhan Dhan Dhan Satguru Sri Guru Nanak Rai Dev Bedi jee Maharaaj
Bhul chuk maaf
 

Sangat jee, please read about this amazing opportunity, which has been given to us by Srimaan Sant Baba Nand Singh jee Maharaaj Kalrenwale. This can be done, pooranmashi (full moon night) to pooranmashi.
Quote
Blessing of Sri Guru Granth Sahib was supreme and He advised everyone to invoke that blessing by completing one path of Sri Guru Granth Sahib in a month in the following manner:
 
Complete recitation of the whole of Sri Guru Granth Sahib in a month. Complete 50 paths of Sri Sukhmani Sahib in a month; recite 2 paths of Sri Sukhmani Sahib daily. Complete 250 paths of Jap Ji Sahib in a month; recite 10 paths of JapJi Sahib daily. Complete 180 Malas (Rosary Mala of 108 beads) of Mool Mantra (from Ekonkar to Nanak Hosi Bhi Such) in a month; do six malas daily. Complete 80 Malas daily of Gur Mantar 'Waheguru'; 20 Malas of Waheguru if the Nam is recited four times on each bead. Complete 160 Malas daily of Ram (Nam); 40 Malas if Ram is recited four times on each bead A Mohammedan was advised to practice and recite the name of Allah on each bead as above. Unquote [1]
[1] - http://babanandsinghsahib.org/maryada/dargahiticket.htm
Note: This can also be done in partnerships. For example, one can do 3 malas (in case of Mool mantar jaap) and his parent/wife/sibling can do the remaining 3 malas. If three people split it, then it will only be 2 malas daily.
 
Advantages:
-  It can help discipline the mind, as it will be done on a daily basis (in case of Mool mantar and Gurmantar jaap).
-  One will receive the phal (benefit) of one Sehaj Paath of SSGGSJ.
-  Even an illiterate person like me, can do it (in case of Waheguru mantar jaap).
-  One can do it at anytime and anywhere (in case of Mool mantar, Gurmantar jaap, etc).
-  If split between two people, it will only take approximately 1 hr or so.
Bhul chuk maaf

Bro, have a look at the topic below too. It is a bit related to this topic.
 
Bhul chuk maaf
 

i agree with what you said but the womans role is not only to support her husband and raise her children, she herself has the right to power and intelligence. she is not to stand behind and nudge others, she herself can speak out and lead. the flame within sikh females needs to be reignited. we need to remember what Guru ji pointed out, that women and men are equal, in every respect, and for that reason, a woman has every right to stand up and speak her mind, to follow her Guru ji and be free from barriers. Guru ji has removed any barriers that we would have to face, so instead of reinstalling them, we should take advantage of our position.

Very true, i would be nothing without my mum

Hazrat Sheikh Baba Fareed ud Din Masood Al Maroof Ganj e Shakar
 
 
Sheikh Baba Farid Ji Maharaj.pdf

Source - Sri Amir Bhandar Teeka
 
Bhul chuk maaf

hey friends if u want to know about the simran stages and how to meet god see the videos of bhai sewa singh ji tramala and i also gone there all the sant sipahis are highly staged in simran and they hear the unstruck sound and get nector from dasam duar and they sees the jot of god 
 

vaheguru ji ka khalsa vaheguru ji ke fateh

I have limited knowledge of simran. i guess those who have done a bit of simran and when I say done a bit it does not mean the odd vaheguru here or there will be the best people to comment on such a topic as have already been quoted from citations comming from the life of Sant Attar Singh etc.

Please take time to read the below it may take long butI believe it useful to the discussion. It is from Baba Wirsa Singh in Delhi. The first time I read his literature it touched me greatly. Please take a look. its from www.gobindsadan.org

Meditation

Meditation is magnificent power. With meditation, you gain the desire to serve and the ability to attain; you develop compassion, fearlessness, divine wisdom, renunciation, love, and freedom from the cycle of births and deaths. Meditation allows us to meet with the King of our spirit.

To meditate is to become deeply silent, to keep listening, listening, listening to God. To listen is to become lost in God, perceiving God in all of creation. Then one is merged with the Great Reality. No worldly pleasure can compare with the sweetness of this communion.

There are many yogic postures and methods of meditation, but even by practicing them you cannot attain God unless you feel the longing of love. God is Love, and God is too great for any method. It is God who pulls us to meditate, and it is God who teaches us how to love Him.

The only method of meditation that works is to offer God constant love. At first, continually focus all your scattered attention on whatever form of God you worship—your Isht, such as Jesus, Krishna, Siva, Durga, or Gurus. And because it is the nature of the mind to wander, we can concentrate on God by repeating God's Name. The energy which is scattered among all our weaknesses will be collected; negative thoughts will disappear and truth will be revealed in our mind.

The more we meditate, brining the attention back again and again, the sooner it will return to its Home. Once it comes back Home, it will listen and it will rest. Then there will be only peace. Begin like this, and then God will show you the way. Make no demands, except for One: "Oh God, make me as You want me to be."

Early in the morning, when you first arise, thank God and do a little bit of meditation. Go deep inside, concentrating all your awareness on God. Then the whole day your mind will be concentrating on God; nothing will bother you. As you love God and practice meditation, you weaknesses and bad habits will be driven out, and love and truth will be revealed, as if dust were being cleaned from a mirror.

In deep meditation, your awareness of yourself ceases. You are unaware of the passing of time, and you do not become tired. Your breathing diminishes. People may be beating drums or shouting around you, but you will not hear anything. You soul rises above the body; it maintains just enough connection to keep you alive.

Over time, very gradually, the inner light, divine wisdom, vision, and truth will awaken in you. Your Isht will enter your heart and start loving and talking to you. As the Sikh Gurus say, "sometimes you laugh, sometimes you cry, and sometimes you become silent, but you care for no one except God." You will become detached from worldly things, for you are always connected with the Truth. You will not care if people are looking at you or laughing at you for you are looking only at God, absorbed in the bliss of God's Love.

As you continually look toward God, your state of mind will keep changing. Eventually your Isht will disappear, and you will see only God everywhere. You will recognize that everything is happening according to God's orders. God will speak to you in the form of light and be visible everywhere as light.

Then you will not need to sit in meditation with your eyes closed in order to be aware of God. You will be joined with God at all times. Whether you are walking, eating, or talking to someone. You will truly feel, "Tohi mohi, mohi Tohi" (You are me, and I am You). You will remain in the word, doing your worldly duties, and you will be always happy.


--------------------------------------------------------------------------------


Naam

Nam is like an ocean; service and charity are like streams. We are seeking something small, but with the help of Nam, oceans of priceless jewels await us.

Reciting Nam (God's Name) is a way of thanking and praising the Nam—the omnipresent, timeless Creator. It is a path to God for everybody. When you recite Nam and love God without any motives, God will cleanse your mind, there will be great light in your heart, and your whole family will be blessed. Nam will heal your mind, eliminating all negative thoughts; only positive thoughts will remain. The hidden joy and love and fearlessness in you will become manifest.

Actually, it is not that God wants our praises. The effect of Nam works on us. Our body is just a house where we live. Our life is governed by our karmas—the effects on our life of our sanskars, our habitual thoughts and actions from this life and from previous births. Our karmas are like great waves which are not under our control. Nam breaks those waves.

As we recite Nam—with our tongue, with our mind, with every breath—those waves start to break here and there. You may be worrying as usual—"What will happen?"—but as you recite Nam there is a small break in that train of thought. You feel, "It will be okay." But at this stage you are still reciting Nam only with your tongue. Your thoughts and awareness are not on Nam, and your mind returns to it's old patterns.

As you go on reciting Nam, you will experience a little light inside, a brief moment of samadhi (spiritual absorption). But then the mind starts running away again with great speed, and the little bit of light disappears. Then longing for God may begin to grow in you, although it is very faint at first. As you are singing or reciting Nam, you may experience a brief communion with the Nami.

To become closer to God, you should focus on your Isht, that form of God in whom you have faith. At first, the Isht is just a theory in your mind, but gradually it's presence becomes a reality. Slowly that Power gives confidence to your mind and you begin loving that Isht on whom you are trying to concentrate your attention. It takes a long time, but gradually you will feel the presence of your Isht within you.

Once you feel your Isht inside you, through the power of Nam, you will begin to see that your Isht is controlling everything outside you as well. You will see your Isht pervading everywhere.

As you keep on chanting Nam, whenever you begin to feel anger or greed or ego, the feeling does not last inside—it moves aside. Why? Nam is washing away the dirt of your past tendencies; the light of divine wisdom is burning up your past actions. Gradually, you cease to feel anger or greed, and you feel that you are nothing great. You become very humble.

All ignorance ceases as the light of Nam manifests fully. If you reach this stage of enlightenment through continual recitation of Nam and concentration on the Nami, you will see only God everywhere. Like God, you will feel neither enmity nor fear. You will recognize that it is the Nami who is sustaining and controlling all of life. Nam will make your actions bright and will give you clear inner vision, truthfulness, renunciation, desire to help the needy, and the power to do anything, for the Power of the Nami has manifested in you.

https://www.facebook.com/pages/Sant-Baba-Ajit-Singh-Ji-Hansali-Wale/180410618668441

Historical - Hirankhispu (elder brother of Harnakash) abducted earth (removed it from its orbit) and took it into the primordial waters. Vishnu jee takes the form of a boar to rescue the earth. Boar is chosen, as it is missing from the list of animals which can kill Hirankhispu. A long battle is fought between them, which results in the death of the demon.
 
If someone ignores the spiritual understanding/deeper meanings of a sakhi, then he is being ignorant and narrow minded.
 
Bhul chuk maaf 

Bro, you cannot use the anthriv arths of a story, to suggest that the actual historical event did not occur.
There are anthriv arths to Ramayan too. That does not mean that Sri Ram Chandar jee or Ravan did not physical exist in the past.
 
Bhul chuk maaf

Waheguru Ji Ka Khalsa Waheguru Ji Ki Fateh
This was sent to the egroup of the Gurudwara here...
hope that helps
----------

WaheGuru Ji Ka Khalsa |
WaheGuru Ji Ki Fateh ||

There are four types of Bani as follows:

1. Baikhari Bani: WaheGuru WaheGuru is repeated with
tongue and lips.

2. Madhama Bani: WaheGuru WaheGuru is repeated in
"kanth" without movement of tongue and lips. Reward is
10 times more than #1.

3. Pasanti Bani: WaheGuru WaheGuru is repeated in
"hirda" which is without movement of tongue and lips.
Reward is 100 times more than #1. Gurbani says " Har
jan simro hirde raam".

4. Pra Bani: WaheGuru WaheGuru is repeated in "nabhi"
which is cluster of veins from foot to the head.
Reward is 1000 times more than #1 i.e. saying WaheGuru
one time in this stage is equivalent to saying
WaheGuru 1000 times in Baikhari Bani. Gurbani says "
Gurmukh rome rome har dhiave". There are about 35
million pores in the body and every pore says
WaheGuru.

After these four bani, there is "anhad shabad". There
are different "chakars" on the way to reach WaheGuru.

1. Agiya Chakar: It is a place where eyes and nose
meet. When one concentrates "birti" here, the light
can be seen and sound can be heard from inside.

2. Trikuti Chakar: When one concentrates "birti" at
this place, more light (like one sun's light) can be
seen and sweet dim sound can be heard.

3. Dasam Duar: When one concentrates "birti" here,
more light (like many suns'light) and very sweet dim
sound can be heard. Gurbani says "nau darvaje kaya
koat hai, dasve gupat rakhije"

After dasam duar one reaches "manjale makhsood" and
that is the goal. Gurbani says " roop na rekh na rang
kitch traigun te prabh bhin, tisai bujhai nanaka jis
hovai suparshan".

LESSON LEARNT:
************

There is long path to reach WaheGuru. One must start
from step 1 i.e. Baikhari Bani and keep on moving up.
It takes lot of "kamai". It may take many years and
sometimes more than one "janam" to reach WaheGuru. One
should not stop and must keep moving on the long path
to reach WaheGuru.

Mai Bhago ji did so much bhagti she lost attachment and worry of clothes, and walked around naked.
When this was brought to Guru Gobind Singh ji's attention Guru Sahib then intervened and told her to cover her body and her head and that walking naked would bring dishonour to her family.
That's the original and oldest reference we have to this sakhi.