sarabatam

Eckhart Tolle 
Excerpt from: A New Earth 
Awakening
-A MUST READ-
**The initiation of the awakening process is an act of grace. You cannot make it happen nor can you prepare yourself for it or accumulate credits toward it.**
Awakening is a shift in consciousness in which thinking and awareness separate. For most people it is not an event but a process they undergo. Even those rare beings who experience a sudden, dramatic, and seemingly irreversible wakening will still go through a process in which the new state of consciousness gradually flows into and transforms everything they do and so becomes integrated into their lives.
Instead of being lost in your thinking, when you are awake you recognize yourself as the awareness behind it. Thinking then ceases to be a self­serving autonomous activity that takes possession of you and runs your life. Awareness takes over from thinking. Instead of being in charge or your life, thinking becomes the servant of awareness. Awareness is conscious connection with universal intelligence. Another word for it is Presence: consciousness without thought.
The initiation of the awakening process is an act of grace. You cannot make it happen nor can you prepare yourself for it or accumulate credits toward it. There isn't a tidy sequence of logical steps that leads toward it, although the mind would love that. You don't have to become worthy first. It may come to the sinner before it comes to the saint, but not necessarily. That's why Jesus associated with all kinds of people, not just the respectable ones. There is nothing you can do about awakening. Whatever you do will be the ego trying to add awakening or enlightenment to itself as its most prized possession and thereby making itself more important and bigger. Instead of awakening, you add the concept of awakening to your mind, or the mental image of what an awakened or enlightened person is like, and then try to live up to that image. Living up to an image that you have of yourself or that other people have of you is inauthentic living – another unconscious role the ego plays.
So if there is nothing you can do about wakening, if it has either already happened or not yet happened, how can it be the primary purpose of your life? Does not purpose imply that you can do something about it?
Only the first awakening, the first glimpse of consciousness without thought, happens by grace, without any doing on your part. If you find this incomprehensible or meaningless, it has not yet happened to you. If something within you responds to it, however, if you somehow recognize the truth in it, it means the process of awakening has begun. Once it has done so, it cannot be reversed, although it can be delayed by the ego. For some people, the reading will initiate the awakening process. For others, the function is to help them recognize that they have already begun to awaken and to intensify and accelerate the process. Another function of this book is to help people recognize the ego within them whenever it tries to regain control and obscure the arising awareness.
For some, the awakening happens as they suddenly become aware of the kinds of thoughts they habitually think, especially persistent negative thoughts that they may have been identified with all of their lives. Suddenly there is an awareness that is aware of thought but is not part of it.
What is the relationship between awareness and thinking? Awareness is the space in which thoughts exist when that space has become conscious of itself.
Once you have had a glimpse of awareness or Presence, you know it firsthand. It is no longer just a concept in your mind. You can then make a conscious choice to be present rather than to indulge in useless thinking. You can invite Presence into your life, that is to say, make space. With the grace of awakening comes responsibility. You can either try to go on as if nothing has happened, or you can see its significance and recognize the arising of awareness as the most important thing that can happen to you. Opening yourself to the emerging consciousness and bringing this light into this world then becomes the primary purpose of your life.
“I want to know the mind of God,” Einstein said. “The rest are details.” What is the mind of God? Consciousness. What does it mean to know the mind of God? To be aware. What are the details? Your outer purpose, and whatever happens outwardly.
So while you are perhaps still waiting for something significant to happen in your life, you may not realize that the most significant thing that can happen to a human being has already happened within you: the beginning of the separation process of thinking and awareness.
Many people who are going through the early stages of the awakening process are no longer certain what their outer purpose is. What drives the world no longer drives them. Seeing the madness of our civilization so clearly, they may feel somewhat alienated from the culture around them. Some feel that they inhabit a no­man's land between two worlds. They are no longer run by the ego, yet the arising awareness has not yet become fully integrated into their lives. Inner and outer purpose have not merged.

source: https://www.manglacharan.com/
Singh means the Highest Self" - Gobind Gita P:10

Below is a passage from Guru Gobind Singh's version of the Bhagavad Gita, and relates to the 11th chapter of the Gita wherein Krishna reveals his true form, the Universal Form, to Arjan. Guru Gobind Singh quotes Guru Nanak's Aarti just prior to this passage to expound upon the Universal Form of Vahiguru, and then this passage follows which explains the reason why named all his followers Singh.   ਯਾਰਵਾਂ ਧਿਆਇ ਬਿਸਕੋ ਰੂਪ ॥ ਅਰਜਨ ਦੇਖਿਆ ਪ੍ਰਭੂ ਸਰੂਪ ॥ In the 11th chapter of the Gita, related to the Universal Form [of Vahiguru], Arjan had seen Prabhu's true form.   ਮੈਂ ਗੋਬਿੰਦ ਖਾਲਸੇ ਪ੍ਰਤਿ ਆਖੌਂ ॥ ਜਥਾਰਥ ਸਭੀ ਮੈਂ ਤਿਨਕੋ ਭਾਖੌਂ ॥126॥ I, Gobind [Singh] have in every way related this to the Khalsa, the reality of all of this I have written in the vernacular.   ਸਭ ਕਾ ਸਿੰਘ ਨਾਮ ਮੈਂ ਧਰਾ ॥ ਜੀਵਤੇ ਨਾਮ ਪ੍ਰਮਾਤਮ ਕਰਾ ॥ I have given all [my Sikhs] the name Singh, while living I have made their name 'The Highest Self' [Paramatma]   ਸਿੰਘ ਅਰਤ ਬੇਦੋਂ ਕੇ ਮਾਹਿ ॥ ਪਰਮ ਬ੍ਰਹਮ ਪਰਮਾਤਮ ਆਹਿ ॥127॥ The definition of Singh is within the Vedas, it is the highest Braham, the Highest Self.   ਇੰਦ ਉਪਨਿਖਦ ਹੈ ਕੋਇ ॥ ਅਰਥ ਸਿੰਘ ਕਾ ਤਿਸ ਮੈਂ ਹੋਇ ॥ Just as Indra [recognized Hari in all] in the Upanishads, [in this manner] I have made the definition of Singh [Paramatma].   ਸਿੰਘ ਅਰਥ ਪਰਮਾਤਮ ਜਾਨੋ ॥ ਸਭ ਕੋ ਏਕ ਬ੍ਰਹਮ ਕਰਿ ਮਾਨੋ ॥128॥ Recognize the definition of Singh to be the Highest Self, and understand everything is the one Braham.   ਬਚਨੋ ਤੇ ਅਕਾਲ ਕੋ ਪਾਵੈ ॥ ਅਕਾਲ ਪਾਇ ਅਕਾਲ ਕਹਾਵੈ ॥129॥ Within the [Khalsa's] mouth, I have placed [the word] Akal, chanting Akal they obtain Akal.   ਮੇਰੀ ਕਿਰਪਾ ਏਹੁ ਹੈ ਭਾਈ ॥ ਅਨਭਵ ਬਾਤ ਸਭ ਤੁਝੈ ਸੁਨਾਈ ॥ This is my blessing brother, my intuitive secret I have expressed to you.   ਆਗੈ ਧਾਰਨ ਤੁਮਰੇ ਹਾਥ ॥ ਹਰਿ ਦੇਖੋ ਨਿਤ ਅਪਨੈ ਸਾਥ ॥130॥ The rest is in your hand if you wish to enshrine this [in your heart], to see Hari always in your company.   ਤੁਮਕੋ ਅਉਰ ਨ ਤਾਰੈ ਕੋਇ ॥ ਜੈਸੀ ਮਤਿ ਤੈਸੀ ਗਤ ਹੋਇ ॥ Nothing else will take you across, As is your understanding so is your position [be liberated or in hell].   ਜੋ ਚਾਹਉ ਸੋਈ ਕਛ ਕਰੋ ॥ ਤੁਮ ਅਕਾਲ ਮਨ ਮੋ ਇਹੁ ਧਰੋ ॥131॥ Whatever you desire you will obtain, if you enshrine Akal in your mind.   ਤੁਮਰੇ ਬਾਝ ਅਵਰੁ ਨਹੀਂ ਕੋਇ ॥ ਜੋ ਦੇਖੋ ਸੋ ਗੋਬਿੰਦ ਸੋਇ ॥ Without you [Akal] there is nothing else, whatever you see that is Gobind [the Protector of the World]   ਗੋਬਿੰਦ ਬਿਨਾ ਅਵਰੁ ਨਹੀਂ ਭਾਈ ॥ ਸੰਸਾਰ ਬ੍ਰਹਮ ਏਕ ਦ੍ਰਿਸਟਾਈ ॥132॥ Brother, there is nothing other than Gobind, see the world and Braham as one. - Gobind Gita, chapter 11  

What you've said is ultimate reality but that kind of vision is possible ONLY when one has already won the war on Maya and have removed all the veils of Illusion (Mal/Vikshape/Avaran). This stage is called Gyan and comes only after the "Purity of Mind" and "Upsana of Guru". Till Gyan stage is not reached, all of what you've said is purely theory and Mind canNOT be controlled that way. Give it a try and you'll see. What we're doing is pretending/faking this theory by thinking (mind is already involved in thinking).
These days majority of Sikhs (and other religions) have gone astray and is following the black-and-white theory, e.g Sikhs claims
We believe in Nirgun and worship Nirgun only. Problem is we don't know the Nirgun, and if Nirgun is not known, then how to worship him? Just concentrate on Shabad and no need to put dhayan on any sakar/physical thing. They don't even acknolwdge the concentration on Sri Guru Granth sahib Ji, even though we all bow to GuruJi. It's saying like I want to hang the clothes on the wall but don't want to put a nail on wall to hold the clothes. i.e we need something to put the dhayan on, in the later stages, that dhayan will be switched to Nirgun but that stage is very far. We see God in all etc., but then we go to Gurdwara to judge the kathakars/kirtinas. The problem is we fail to understand the reality behind the core concepts and just take the facts on face-value. Most people in every religion (ours included i.e Sikhs) believes in Boxed God (God in a box which satisfies certain pre-conceived notions). May be its the way Kalyug works, otherwise there will be Peace, Calm, and Love everywhere!

I've split the sakhi into new topic
http://www.sikhawareness.com/topic/18799-sakhi-from-uditiya-duniya-of-bhai-sahib-bhai-randir-singh-ji/

Awesome simply awesome

At my local Gurdwara, there was a Sampat Paath, where there are 6 big degs full of jall to be given to sangat after bhog. One time the jall was taken very quickly so the next time the committee decided rather to invest in more degs, to buy buy cases of plastic bottled water and give these out to the sangat after bhog of Sampat Paath.

Here is the video of sant kartar singh bhindranwale talking bit about patanjali, purpose/essence of yog shastar is this line- yoga chitta vritti nirodha".  Gurmat one aspect-naam abhyaas meditation is compatible with essence teaching of patanjali as gurmat also plays emphasis on one pointedeness, kundalini, dasam dwar, 3rd eye, achal morat, samadhi , afur avastha-sun samadhi. However, gurmat is more (bhagti, seva, gyan/vedant) than the teaching of patanjali as patanjali teaching end with its essence message- yoga chitta vritti nirodha" whereas gurmat as whole is addresses- non dual sehaj state( gyan)*- seeing satguru only everywhere, listening to satguru only seeing har ka roop message in anand sahib
*Baba Budda ji- Mukh Bhagti, Hirde Gyan
 
 

Awesome vichar lucky veer,  thanks so much for your post above, panch means choosen one and panch can also mean- five, If we go by five interpretation, five could mean so many things both externally such as  panj takthat, panj banis, panj pyares (and their attributes-dya, dharam, himmat, mokham, sahib) dhyaan on internal and external guru and  internally such as - panj tat, parpanch, panj birthiya, panj kosh, panj karam indree, gyan indree, panj pran, heck panj chors even--- all pointing - pancha ka gur ek dhyaan- one pointedness-dhyaan to its source- One internal Guru- Chaitan saroop - Pure awareness/consciousness.

Very esoteric as you stated and there are a lot of interpretations.   The difference with these few verses in japji i(deeper levels) is that Guruji isn't describing this earthly plane we live in. 
The "Manniye" tuks that precede the Panch parvaan, are about the dedicated faithful. First of all, one needs to understand who the "Manniyo" are and what it takes to be a "Manniya".
The pauris in japji sahib have to be studied carefully to appreciate the continuous flow. The messages are ALL there. As with everything else, all the answers can be found in gurbani itself as one starts doing the practice of what bani talks about.
Topic is huge with lots of branches and intertwines with other areas, and as @sat1176 quoted below, it can be cross referenced with Panj Shabad to be understood.
AS with most of my posts, the below is my understanding and may be completely different to other well read scholars. It's my personal interpretations as per gurbani and expereince. Feel free to question or if someone sees contradictions anywhere. All errors are mine.
Very briefly, Panj shabad (5 shabads),  are 5 anhad shabads that you  encounter when the door of Nijh Ghar is opened in Sunn Samadh.   As per anand sahib “vaajay panch shabad tith ghar subhagay “
In  yoga science, these 5 shabads are experienced when the upper end of the sukhmani nadi fully activates and glows. This top end of the sukhmani finishes with 5 large energy endings(channels).  Each corresponds to one of the shabads and they merge to become the one single Ek shabad.
Looking at the Mannai tuks.........Note that they follow from Gaviyeh(sing) and Sunniyeh(listen) lines.. The seeers  that have gaviyeh and suniyeh (listened) will eventually get that special "mann rakhiyeh" connection. This connection is Naam and it is heard..
 
ਮੰਨੈ ਸੁਰਤਿ ਹੋਵੈ ਮਨਿ ਬੁਧਿ ॥
Mannai suraṯ hovai man buḏẖ
The faithful have intuitive awareness and intelligence.
ਮੰਨੈ ਸਗਲ ਭਵਣ ਕੀ ਸੁਧਿ ॥
Mannai sagal bẖavaṇ kī suḏẖ.
The faithful know about all worlds and realms. (They learn of these via many intuitive gyaan and experiences)
 
ਮੰਨੈ ਮੁਹਿ ਚੋਟਾ ਨਾ ਖਾਇ ॥
Mannai muhi cẖotā nā kẖā▫e.
The faithful shall never be struck across the face. (They are jagat and awake. Therefore, will not have to endure the jamdoots whacking them around the head to wake them at death)
 
ਮੰਨੈ ਜਮ ਕੈ ਸਾਥਿ ਨ ਜਾਇ ॥
Mannai jam kai sāth na jā▫e.
The faithful do not have to go with the Messenger of Death.  (The jams will not come anywhere near them, and they will know of this prior to death)
 
ਐਸਾ ਨਾਮੁ ਨਿਰੰਜਨੁ ਹੋਇ ॥
Aisā nām niranjan ho▫e.
Such is the Name of the Immaculate Lord.  
 
ਜੇ ਕੋ ਮੰਨਿ ਜਾਣੈ ਮਨਿ ਕੋਇ ॥੧੩॥
Je ko man jāṇai man ko▫e. ||13||
Only one who has faith comes to know such a state of mind. ||13||  (Only one's who have faith and have done ਜਿਨੀ ਨਾਮੁ ਧਿਆਇਆ ਗਏ ਮਸਕਤਿ ਘਾਲਿ )
 
ਮੰਨੈ ਮਾਰਗਿ ਠਾਕ ਨ ਪਾਇ ॥
Mannai mārag ṯẖāk na pā▫e.
The path of the faithful shall never be blocked. (once they start walking on the naam marag, they will always be going towards guru's darbar. God will always be changing the play around the gurmukh and providing pretection, no matter what the worldly battles..
ਤਾਤੀ ਵਾਉ ਨ ਲਗਈ ਪਾਰਬ੍ਰਹਮ ਸਰਣਾਈ ॥ 
Ŧāṯī vā▫o na lag▫ī pārbarahm sarṇā▫ī. 
The hot wind does not even touch one who is under the Protection of the Supreme Lord God. 
 
ਮੰਨੈ ਪਤਿ ਸਿਉ ਪਰਗਟੁ ਜਾਇ ॥
Mannai paṯ si▫o pargat jā▫e.
The faithful shall depart with honor and fame. (When they die on this earth plane, they depart with honour. The wandering souls they meet on the way, all  praise and honour the mannai who have naam)
 
ਮੰਨੈ ਮਗੁ ਨ ਚਲੈ ਪੰਥੁ ॥
Mannai mag na cẖalai panth.
The faithful do not follow empty religious rituals.
 
ਮੰਨੈ ਧਰਮ ਸੇਤੀ ਸਨਬੰਧੁ ॥
Mannai ḏẖaram seṯī san▫banḏẖ.
The faithful are firmly bound to the Dharma.
 
ਐਸਾ ਨਾਮੁ ਨਿਰੰਜਨੁ ਹੋਇ ॥
Aisā nām niranjan ho▫e.
Such is the Name of the Immaculate Lord.
 
ਜੇ ਕੋ ਮੰਨਿ ਜਾਣੈ ਮਨਿ ਕੋਇ ॥੧੪॥
Je ko man jāṇai man ko▫e. ||14||
Only one who has faith comes to know such a state of mind. ||14||
 
ਮੰਨੈ ਪਾਵਹਿ ਮੋਖੁ ਦੁਆਰੁ ॥
Mannai pāvahi mokẖ ḏu▫ār.
The faithful find the Door of Liberation. (the duar to the darbar, since they get to sehaj dunn)
 
ਮੰਨੈ ਪਰਵਾਰੈ ਸਾਧਾਰੁ ॥
Mannai parvārai sāḏẖār.
The faithful uplift and redeem their family and relations.  (families and ancestors in the heavens -whom are out of lakh chaurasi are carried across the 2nd bhavsagar)
 
ਮੰਨੈ ਤਰੈ ਤਾਰੇ ਗੁਰੁ ਸਿਖ ॥
Mannai ṯarai ṯāre gur sikẖ.
The faithful are saved, and carried across with the Sikhs of the Guru. (cross the 2nd bhavsagar in higher realms)
 
ਮੰਨੈ ਨਾਨਕ ਭਵਹਿ ਨ ਭਿਖ ॥
Mannai Nānak bẖavahi na bẖikẖ.
The faithful, O Nanak, do not wander around begging. (no need for begging to be saved, or to save)
 
ਐਸਾ ਨਾਮੁ ਨਿਰੰਜਨੁ ਹੋਇ ॥
Aisā nām niranjan ho▫e.
Such is the Name of the Immaculate Lord.
 
ਜੇ ਕੋ ਮੰਨਿ ਜਾਣੈ ਮਨਿ ਕੋਇ ॥੧੫॥
Je ko man jāṇai man ko▫e. ||15||
Only one who has faith comes to know such a state of mind. ||15||
 
The above lines tell me about who the faithful(mannai) are and what happens as they enter the darbar of God(court) after their death. Human death is when saas account is complete. These deeds and accounts are read in the presence of Dharamraj, with chitr and gupt's reports.
So, who are the mannai and what have they attained?
They are the one's who have worked and attained Naam.
Naam is pargat and they have crossed over the 2nd bhavsagar. (mannai taray tarai gur sikh).  In yoga science this is the trikuti above larynx.(beneath pineal gland)... It is also last part of sunn mandal,....also bathing in amritsar (pool of amrit that surrounds Hari's mandar inside us)., and many other nishanees and pointers are in gurbani.
Most importantly, it is the one's that have attained the wealth of Naam, that is accounted per breaths spent.  Gurbani says....
ਜਿਨੀ ਨਾਮੁ ਧਿਆਇਆ ਗਏ ਮਸਕਤਿ ਘਾਲਿ ॥
Jinī nām ḏẖi▫ā▫i▫ā ga▫e maskaṯ gẖāl.
Those who have meditated on the Naam, the Name of the Lord, and departed after having worked by the sweat of their brows -
ਨਾਨਕ ਤੇ ਮੁਖ ਉਜਲੇ ਕੇਤੀ ਛੁਟੀ ਨਾਲਿ ॥੧॥
Nānak ṯe mukẖ ujle keṯī cẖẖutī nāl. ||1||
O Nanak, their faces are radiant in the Court of the Lord, and many are saved along with them! ||1||  
 
These are the "mannai" 
Panch Parvaan are the ones who have been chosen and are already accepted. After human death, when their saas has all been spent, they are considered as previously approved.
Why is this?  Why have they already got a pre-approved, pre-paid, direct entry ticket?  What makes them chosen?
Because they have already gotten into the darbar of waheguru when alive. Nirankar opened the door into Nijh mahal and revealed his "niranjan" self. He sat them on his lap and hugged them. They are the one's who had waheguru's darshan in his very own abode.  Hence, they were and are JIVAN MUKHT. Jivan mukht means that they had pre-approved access into Nirankaars darbar. Whilst spending their saas in hukam of physical life, they learned to come and go at will. 
Before I go into the Panch Parvaan tuks.  I want to just go over the above mentioned about Panj Shabad, and it's cross reference.
Panch parvaan are also the ones that have previously activated the 5 shabads, ..killed the 5 dhoots and entered Satguru's abode. (Anand paya meri myeh, satgur mein payia)
ਵਾਜੇ ਪੰਚ ਸਬਦ ਤਿਤ ਘਰਿ ਸਭਾਗੈ ॥
vaajay panch sabad tit ghar sabhaagai.
The Panch Shabad, the five primal sounds, vibrate in that blessed house.
ਘਰਿ ਸਭਾਗੈ ਸਬਦ ਵਾਜੇ ਕਲਾ ਜਿਤ੝ ਘਰਿ ਧਾਰੀਆ ॥
ghar sabhaagai sabad vaajay kalaa jit ghar Dhaaree-aa.
In that blessed house, the Shabad vibrates; He infuses His almighty power into it.
ਪੰਚ ਦੂਤ ਤਧ ਵਸਿ ਕੀਤੇ ਕਾਲ ਕੰਟਕ ਮਾਰਿਆ ॥
panch doot tuDh vas keetay kaal kantak maari-aa.
Through You, we subdue the five demons of desire, and slay Death, the torturer.
 
Noting that the japji panch parvaan lines follow the mannai tuks, and are.........
ਪੰਚ ਪਰਵਾਣ ਪੰਚ ਪਰਧਾਨੁ ॥
Pancẖ parvāṇ pancẖ parḏẖān.
The chosen ones, the self-elect, are accepted and approved.  (already jivan mukht and seen Nirankar in sehaj samadhi)
 
ਪੰਚੇ ਪਾਵਹਿ ਦਰਗਹਿ ਮਾਨੁ ॥
Pancẖe pāvahi ḏargahi mān.
The chosen ones are honored in the Court of the Lord.  (They are dressed, applauded and welcomed in the darbar by all the angels, devi devte's outside and at the darbar)
 
ਪੰਚੇ ਸੋਹਹਿ ਦਰਿ ਰਾਜਾਨੁ ॥
Pancẖe sohahi ḏar rājān.
The chosen ones look beautiful in the courts of kings.  
They are dressed in robes and all the the other heavenly beauties know of these panch when they are about to arrive. Even Dhararm raj and the jamms want the darshan of these enlightened souls.. gurbani says...
ਜਨ ਕਾ ਦਰਸੁ ਬਾਂਛੈ ਦਿਨ ਰਾਤੀ ਹੋਇ ਪੁਨੀਤ ਧਰਮ ਰਾਇ ਜਾਮ ॥੧॥
Jan kā ḏaras bāʼncẖẖai ḏin rāṯī ho▫e punīṯ ḏẖaram rā▫e jām. ||1||
Even the Righteous Judge of Dharma and the Messenger of Death yearn, day and night, to be sanctified by the Blessed Vision of the Lord's humble servant. ||1||
 
There are many references in gurbani that quote the  "Jan "(ਜਨ),  in reference to the jivan mukht panch parvaan on their way to Nirankar. Many of these shabads speak about the darshan(glimpse) that spirits seek as they ascend to Waheguru's darbar.
ਪੰਚਾ ਕਾ ਗੁਰੁ ਏਕੁ ਧਿਆਨੁ ॥
Pancẖā kā gur ek ḏẖi▫ān.
The chosen ones meditate single-mindedly on the Guru.  (only nirankar is in their mind-focus and nirankar is in them. They will dissolve permanently and be true ik-mikh with nirankar)
 
Waheguru

This shabad below is answer by Guru maharaj to his sikh- when they asked- where we come from? and where the world comes from? and how to go beyond mind?
Ang-152
ਗਉੜੀ ਮਹਲਾ ੧ ॥ 
गउड़ी महला १ ॥ 
Ga▫oṛī mėhlā 1. 
Gauree, First Mehl: 
ਜਾਤੋ ਜਾਇ ਕਹਾ ਤੇ ਆਵੈ ॥ 
जातो जाइ कहा ते आवै ॥ 
Jāṯo jā▫e kahā ṯe āvai. 
How can we know where we came from? 
ਕਹ ਉਪਜੈ ਕਹ ਜਾਇ ਸਮਾਵੈ ॥ 
कह उपजै कह जाइ समावै ॥ 
Kah upjai kah jā▫e samāvai. 
Where did we originate, and where will we go and merge? 
ਕਿਉ ਬਾਧਿਓ ਕਿਉ ਮੁਕਤੀ ਪਾਵੈ ॥ 
किउ बाधिओ किउ मुकती पावै ॥ 
Ki▫o bāḏẖi▫o ki▫o mukṯī pāvai. 
How are we bound, and how do we obtain liberation? 
ਕਿਉ ਅਬਿਨਾਸੀ ਸਹਜਿ ਸਮਾਵੈ ॥੧॥ 
किउ अबिनासी सहजि समावै ॥१॥ 
Ki▫o abẖināsī sahj samāvai. ||1|| 
How do we merge with intuitive ease into the Eternal, Imperishable Lord? ||1|| 
ਨਾਮੁ ਰਿਦੈ ਅੰਮ੍ਰਿਤੁ ਮੁਖਿ ਨਾਮੁ ॥ 
नामु रिदै अम्रितु मुखि नामु ॥ 
Nām riḏai amriṯ mukẖ nām. 
With the Naam in the heart and the Ambrosial Naam on our lips, 
ਨਰਹਰ ਨਾਮੁ ਨਰਹਰ ਨਿਹਕਾਮੁ ॥੧॥ ਰਹਾਉ ॥ 
नरहर नामु नरहर निहकामु ॥१॥ रहाउ ॥ 
Narhar nām narhar nihkām. ||1|| rahā▫o. 
through the Name of the Lord, we rise above desire, like the Lord. ||1||Pause|| 
ਸਹਜੇ ਆਵੈ ਸਹਜੇ ਜਾਇ ॥
सहजे आवै सहजे जाइ ॥
Sėhje āvai sėhje jā▫e.
From Paratma we come and from paratma we go back into after bhramgyan-realization of self
ਮਨ ਤੇ ਉਪਜੈ ਮਨ ਮਾਹਿ ਸਮਾਇ ॥
मन ते उपजै मन माहि समाइ ॥
Man ṯe upjai man māhi samā▫e.
World comes from the mind and in the mind it originates, and into the mind  world is absorbed.
ਗੁਰਮੁਖਿ ਮੁਕਤੋ ਬੰਧੁ ਨ ਪਾਇ ॥
गुरमुखि मुकतो बंधु न पाइ ॥
Gurmukẖ mukṯo banḏẖ na pā▫e.
As Gurmukh, we are liberated, and are not bound.
ਸਬਦੁ ਬੀਚਾਰਿ ਛੁਟੈ ਹਰਿ ਨਾਇ ॥੨॥
सबदु बीचारि छुटै हरि नाइ ॥२॥
Sabaḏ bīcẖār cẖẖutai har nā▫e. ||2||
Contemplating the Word of the Shabad, we are emancipated through the Name of the Lord. ||2||
ਤਰਵਰ ਪੰਖੀ ਬਹੁ ਨਿਸਿ ਬਾਸੁ ॥ 
तरवर पंखी बहु निसि बासु ॥ 
Ŧarvar pankẖī baho nis bās. 
At night, lots of birds settle on the tree. 
ਸੁਖ ਦੁਖੀਆ ਮਨਿ ਮੋਹ ਵਿਣਾਸੁ ॥ 
सुख दुखीआ मनि मोह विणासु ॥ 
Sukẖ ḏukẖī▫ā man moh viṇās. 
Some are happy, and some are sad. Caught in the desires of the mind, they perish. 
ਸਾਝ ਬਿਹਾਗ ਤਕਹਿ ਆਗਾਸੁ ॥ 
साझ बिहाग तकहि आगासु ॥ 
Sājẖ bihāg ṯakėh āgās. 
And when the life-night comes to its end, then they look to the sky. 
ਦਹ ਦਿਸਿ ਧਾਵਹਿ ਕਰਮਿ ਲਿਖਿਆਸੁ ॥੩॥ 
दह दिसि धावहि करमि लिखिआसु ॥३॥ 
Ḏah ḏis ḏẖāvėh karam likẖi▫ās. ||3|| 
They fly away in all ten directions, according to their pre-ordained destiny. ||3|| 
Highly recommended short commentary of this shabad by Sant Gyani Gurbachan Singh Bhindranwale
 

Interesting.  Thanks for sharing. I like the Sanskrit Salok that is recited along with the discussion on why Gurbani is outside of the Vedas. 

Dear Sadh Sangat Ji. As many of you are aware of a Katha on Waheguru Gurmantar Hai by Giani Thakur Singh . As this Katha was from Suraj Granth . I was looking for it for long time and finally got it.This katha is a discussion between Bhai Gurdas and Pandits of Kanshi.
The chapter has gone into details of WAHEGURU 
Hope you all enjoy reading it and inspire us  to do NAAM  SIMRAN!!
ANG SANG WAHEGURU
waheguru_mantra.pdf

Bump

Awesome thread, also just wanted to point out this similar thread.
 
 

In the Akal Ustat (within Dasam Guru Durbar) are 10 'Dohras' (Verses) from 'Ank' (Number) 201 to 210. Within these verses, Akali Nihang Guru Gobind Singh Ji has posed a number of questions. These questions are meant to be pondered over and answered by each 'Gursikh' (searcher of spiritual truth) be they of whatever religion.
 
These questions can be said to be a 'barometer' by which an individual can gauge one's own knowledge and understanding of Sikhi on the 'Atmak' (spiritual) level. It is at this level only that one begins to appreciate true Sikhi meaning 'Sat Guru' (the true Enlightener):
Akali Nihang Guru Gobind Singh Ji Starts his questions in this wonderful manner:
'Tav Parsad [With the grace of the Almighty]
Dohra (name of verse)
Once Siri Atma [Primal Atma (self)/God] spoke to the mind.
That Who’s glory shines every where is the master of the world.
Say then, how is this glory manifested in all its varieties?'
'Akal Ustat', Dasam Guru Durbar The mind to whom the 'Atma' (soul) is speaking to above is that of mankind. That question, which has been asked, its answer is what is understood as Naam Simran in Sanatan Akali Nihang Sikhi. The questions the Guru asks here after this question, and their answers in fact, answer this above great question.
Questions-
(2) What is the form of 'Atma' (True self)?
(3) What is the thought behind creation?
(4) What is 'Dharma'?
(5) What is 'Karma'?
(6) What is creation?
(7) What is life?
(8) What is death?
(9) What is heaven?
(10) What is hell?
(11) What is cleverness?
(12) What is stupidity?
(13) What is 'Tark' (reasoning)?
(14) What is not 'Tark'?
(15) What is slander?
(16) What is praise?
(17) What is sin?
(18) What is 'Dharma'?
Some of the questions are asked twice by the Guru. Here, the Guru desires a different answer to previous answer. Each question and its answers are inter-linked to each other to produce a whole picture of Sat Guru, meaning the ideology and philosophy of Sat Guru which should appear at the end of answering all the questions.
(19) What is Yoga?
(20) What is enjoyment of worldly pleasures?
(21) What is action?
(22) What is inaction?
(23) What is hard work ?
(24) What is controlling the senses?
(25) Who is a warrior?
(26) Who is giver of charity?
(27) What is 'Tantra'?
(28) What is 'Mantra'?
(29) Who is poor?
(30) Who is a King?
(31) What is happiness?
(32) What is sadness?
(33) Who is ill?
(35) Who is affectionate?
(36) What is essence of affection?
(37) Who is satiated?
(38) Who is healthy?
(39) What is thought behind creation?
(40) What is creation?
(41) Who is defiled?
(42) What is creation?
(43) Where is action superstition?
(45) Where is superstition destroyed?
(46) Where is happiness of consciousness?
(47) Where is knowledge of that which we can not grasp with our minds?
(48) What is 'Naam'?
(50) What is self-control?
(51) What is knowledge and ignorance?
(52) Who is ill?
(53) Who is a worrier?
(54) Where is Dharma lost?
(55) Who is a warrior?
(56) Who is beautiful?
(57) What is secret of being at one with 'Sat Guru'?
(58) Who is the charitable one?
(59) Who is wise?
(60) What is knowledge?
(61) What is ignorance?
Here the questions end.
It must be noted that many of these questions can be interpreted and rephrased in a different manner, therefore one would derive at a different answer. For example, question (3) can be interpreted as:
(3) Where are thoughts of creation contemplated?
Question (7) can be thought of as asking:
Where is death?
Most of the questions can also be coupled to form one question. For example:
Question (5) and (6) can be combined to form:
What is the Karma of Dharma?
This coupling of questions alters their numbers. Hence, the traditional Sanatan Sikh 'Gianis' (interpreters of scripture) tended not to give a particular number count of these questions.
 
 
http://www.sarbloh.info/htmls/akal_ustat.html

http://www.gurukhoj.com/eBooks/SBNS eBook 06 Guide to SC.pdf
Quotations from the Book:
Ego is a big hindrance that does not allow our spiritual level to rise high. A person on the path of Spirituality falls when ‘I’ or ‘my’ comes into him. Guru Sahib Ji repeatedly cautions a Sikh to escape from this danger and also emphasises on the need to efface this ego. According to Bhai Gurdass Ji, a person only qualifies to be called a Gursikh if he lives his life above the pitfall of ego.
The mind has become like a wild boar which repeatedly goes to other people’s farmland. Even if you try to stop it , it still continues to wander. The mind has cultivated a similar habit; it does not stay at its center and wanders around aimlessly. Wise farmers solve the problem of the wild boar by tying a wooden restraint on its neck and because of this, the wild boar is unable to poke its mouth here and there. In this same way, Sadh Sangat teaches us to put the restraint of Guru Sahib Ji’s Shabad to the mind.
Bowing in reverence, offering of flowers, fruits etc - these are external gifts and presents and these are just the beginning rituals and practises. However, the real gift is to focus within ourselves. This understanding comes only after much spiritual practise. Real spiritual consciousness (and understanding) comes only when the mind starts to internally mark spiritual attendance in Guru Sahib Ji’s Court. It is only then that the veil of ego will be broken.
To embrace Guru Maharaj Ji’s Path of Salvation, it is not conditional that a person must be without sin from the time of birth. This Path gives equal opportunity to the sinner as well as to the virtuous. In fact, it is even possible that the realisation of his sins may make a sinner humble and thus achieve the Path of Salvation quickly. On the other hand, a person of good virtues may remain entrapped in his ego and thus remain deprived of Salvation.
 

Here is 2nd antriv arth of above gurbani tuk.

Transalation
Sun Gala Akaash Ki
Q. Who is akash?
A. Parmeshvar its like akash/chidaakash- full expansive space/sky, in which porakh and aporakh gyan are wings of enlighten being- bhramgyani who is soaring flying high in Vahiguru-akaash-pure expansive -space. By listening(sun) to those bhramgyanis soaring high,
Kita Aeei Ris- regular worldly beings also start following their foot steps and soar high.

source: Japji sahib teeka by Sant gyani gurbachan singh bhindranwale
Sunn Gala Akash Ki Kita Aaaie Rees - Antriv arth 
 

Here is reference to upanishad of atma gyan made from japji sahib teeka:
 
 

Reference of jog shastar in japji sahib teeka

Thanks jaikara veer, which ang this mangal charan is from in sarbloh granth

IMHO (correct me if Daas is wrong), a person should never go against his own natural spiritual instincts*.
If someone likes Kirtan, keep listening to it.
If you like doing Paath(s) keep doing that.
If you like Katha, keep listening to that.
If you are more into "Waheguru" simran, keep doing that.
If you like reciting a certain Shabad, keep doing that.
and so on.
The keys are love, devotion, concentration, correct pronunciation, firm belief in Waheguru, etc.
Don't force yourself to do something which you are not really interested in. 
At the end of the day, this journey is primarily of Grace. A person's own efforts can only take to a certain level, rest all is Gurparsaad.
Also, your instincts might change too. For instance, it is possible that now a person in currently into Kirtan, but in the future he might start doing more Gurmantar simran. Therefore, the bottom line is to follow your spiritual instincts.
"Waheguru" is our Gurmantar, but Gurbani is Mantar roop too. It is meant to studied, recited and applied in our practical lives.
 
* - Exceptions apply when Mahapurakhs give us specific instructions
 
Bhul chuk maaf