gsm52

This is the very problem I have come to realise, no one is willing to tell us when we are hearing the anhad bani and how it manifests. I seriously recommend you read Discourses on the Beyond volume 3. Which briefly mentions visions and sounds.

From my own limited knowledge all I know is listen with 100% attention on the waheguru mantar to stop your thoughts and keep you mind in check and stop it from wondering, This is what i'm reading again and again in SGGS. When the anhad shabad begins to be heard then you focus on that which will take more effort. If your seeing visions and your mind is engaging and your thinking wow look at that then your mind is playing tricks on you and your kidding yourself that you have managed to still your mind. Place 100% faith in Waheguru shabad to take you where it wants to. Guru will take you when the time is right. The only place it will take you is back from where it came, i.e. Waheguru. But once again I can't say this enough you have to learn to still your thoughts. I can't even do that properly myself yet. Don't force yourself through tunnels unless some abyaasi pursh who you place full trust in instructs you to do so.

Even I'm confused about the anhad shabad, sometimes it gets really loud and sometimes I can hardly hear it. At which point I revert to the Waheguru mantar. Also if this thing becomes very loud how will I function day to day. Someone is talking to me and I can hear this sound in my ears. lol

The only nashani I know of for dasaam duar entry is anhad shabad will be heard there and also you will begin to smell a beautiful fragerance. Everthing else is just an illusion of maya to distract you. I hope someone with more experience will respond to you if they can help. As I read SGGS and something along these lines appears which might help us, I will post.

The problem I face, and I'm sure others out there also, is that we have been given too much knowledge of different techniques. Rather than starting from the beginning and progressing we know focus here focus there, you will see this you will see that. It all in our mind now so it won't be difficult for the mind to say let me give them what they are expecting. That is why again and again we are told just focus on the shabad only and you can't go wrong. tbh i'm not helping by posting my experience because i'm adding more fuel into our already over active minds. Become 0 then guru ji will fill you up with true knowledge which is practical not theoretical from books. I should really take my own advice because I am just as bad. We are too keen to know jugti's techniques, what will happen, i want this i want that. If the shabad does its magic we will be completely dead mentally when we meet waheguru, so any hopes, wishes and desires will be gone. Then at that point you will ask for TRUE NAAM and that ONLY. Even I don't know what that could possibly be.

Hope that helps, Ji.

Good. As Sat says above, these are correct.
The jerk/jhatka is from your surti try to leave and connect into sunn. Sometimes, you may get a sudden feel as if you were "falling" downwards or may sense that you kind of tripped to a descent or fell.  <<- This is when surti has risen upwards to akash tat or above and wasn't able to get further. It descends back down all of a sudden.   
There are physiological explanations for all of these on basis of muscle contractions(troponin & tropomysin), movement of ions like Ca and Mg at muscle level and Na, K at neurological ...as you will be aware in medical field.... but the truth is that Sukham actions/subtle behavior ----> leads to physiological changes AND vice versa. 
Do more saas saas and antarghat simran. The faint sound you hear will start opening up
LIsten to this inner voice. Try to identify it. It doesn't come by thinking. It comes from letting go and not using the mann. The mann always calculates to reach a solution for ego. When you step out of this network you can connect to the "aatmic' voice. It takes practice but you begin to understand if decisions/choices are hukam or manmat(mind calculated).
 

I pretty much never intervene in conflict but I think it’s necessary right now
This portion of the site is dedicated to sharing experiences. Simple. No arguments, no treguni posts. Nothing. 
If you guys want to discuss something, send each other a personal message. That’s what a lot of us do. We talk directly with each other in private conversations. I would recommend doing the same, especially if it’s a personal issue. 
People who don’t believe in sharing their spiritual experiences, also usually believe in not reading about them either. People who don’t share, typically feel susceptible to their ego feeding off of the compliments. People who don’t read, don’t want their mind tricking them during their own meditation. I understand where some of you come from. 
That’s why if you share, make sure you remember it’s waheguru within you experiencing waheguru. And nothing more. 
And if you read experiences, make sure you do your bhagti in gurmat with Sri Guru Granth Sahib Ji as your reference. Sharing will help you verify the validity. 
Sharing is what helped me progress. @Sat1176kept me accountable and @Lucky gave me guidance. We moved together as a family and all made progress. We all came to this site as beginners with little to no experience. We did not argue, fight or compete against each other. We cared and lifted each other with compassion. We changed each others lives for the better because we shared openly, kept each other accountable, shared our knowledge and made sure each and every one of us was doing well and on track. It was our love for one another that kept our bhagti strong. It’s hard to believe this family was formed over 6 years ago. Time really flies.
That being said, I want this argument to end here. If you need to say something to one another, send a direct message. But I’m hoping the posts after this post will solely be about experiences and guidance rather than small talk and arguments. I want you guys to treat each other with love and respect. You are a sangat parivaar. Your bhagti will thank you later. 

I don't know much and apologize in advance but I think SGGS Jee gives us guidelines, basic attributes of God, what to do, what not to do, whom to look up to like sants, importance of sangat, like that. Along with is the main component which is missing in this conversation that is simran on waheguru mantra, As simran goes to higher stages, buddhi goes more subtle and hidden arths of the gurbani emerges. 
To find Waheguru in Guru granth sahib jee, we need to have mind of purest level which can be attained by simran. Only then we can "Bhujj" him.
Mind which understands arths have no access to soul, and we have to merge our soul(drop) to waheguru(ocean), and accessing of our soul is only done by simran, as far as I know.
Complete sant necessity arises when the sikh reaches higher stages of simran, and need guidance from other Gursikh who himself tread through similar paths to reach ultimate destination sachkhand. Thoughts?
 

When  the  child  at  the  time  of  birth  comes  out  of  the  mother’s womb,  the  connection  between  the  mind  and  the  Creator  at  the umbilicus  center  gets  severed.  This  end  is  called  mool  (the  root). This  forms  one  shore  of  the  Bhavsagar.  Gurbani  says:
mUl  duAwrY  bMiDAw  bMDu  ] At  the  root,  the  shore  of  Bhavsagar  is  controlled  (like  a  dam). (SGGS  1159)
The  other  shore  of  bhavsagar  is  located  between  the  eyes  (where there  is  an  edge  of  sehaj  sunn);  the  flow  of  vital  air  (pawan)  keeps changing.  On  opening  of  the  nine  doors  and  vital  air  entering  in through  mouth.  The mind then merges with the air.   This spot forms the  other  shore  of  the  Bhavsagar.
shj  guPw  mih  Awsxu  bwiDAw  ]
After  crossing  the  Bhavsagar,  the  mind  sits  in  the  cave  of   celestial  bliss. (SGGS  370)
The  space  between  Dharan  (belly  button)  and  upper  end  of  the Sukhmana  channel  is  called  Bhavsagar.
duhw  isirAw  kw  Awip  suAwmI  ]  KylY  ibgsY  AMqrjwmI  ]
He  Himself  is  the  Master  of  both  ends  (Bhavsagar).  He  plays  and He  enjoys;  He  is  the  Inner-knower,  of  hearts. (SGGS  277) 
The  Supreme  Father  maintains  His  subtle  spiritual  connection  and union  with  the  mind  through  the  vital  breath.  So  we  have  to  engage in  Waheguru  (Guru’s  shabad)  Simran  completely  attuning  and absorbing  our  consciousness  in  the  vital  air.  Inhaling  we  have  to chant  ‘Wahe’  and  listen  attentively  to  the  sound  produced  (dhun). When  exhaling,  chant  ‘Guru’and  listen  to  the  sound  with  focused awareness.  Thus  chanting  Gurmantra  when  inhaling  and  exhaling, wall  of  falsehood  (between  the  mind  and  the  supreme  soul)  will  be demolished  and  the  mind  will  cross  over  to  the  fourth  dimension. (Chautha  paad)  Thus  crossing  the  ocean  of  worldly  desires,  ambitions  and  craving  (Bhavsagar).
Rom Rom Simran:
Consciousness  manifests  in  every  cell  of  the  human  body.  It  is  this consciousness  that  yums  (the  minions  of  death)  snatch  out  at  the time  of  death.  This  results  in  agonizing  pain.  To  escape  this  agony all  manmukhs  pray for  mercy.  But  to  escape  Yums  noose,  we  have to  do  rom  rom  Simran;  so  that,  we  can  master  the  technique  of withdrawing  our  consciousness  from  our  cells  and  bring  it  back  at will.  In  this  way  we  can  freely  go  to  and  come  back  from  our  Nij ghar  (The  Tenth  Door,  home  of  mind).  This  Simran  (rom,  rom Simran)  is  done only after one has become an adept in swaas, giraas technique  (inhale,  exhale  method).  In  this  method  when  surat (consciousness)  has  become  attuned  to  the  Shabad,  breathing  is briefly  held  and  the  sound  of  Gurmantra  (Waheguru)  is                synchronized  with  the  heartbeat.  This  will  cause  every  cell  to vibrate  and  resonate  with  the  beat  of  the  sound  current  of             Gurmantra  synchronized with  the heartbeat.  Gradually,  every thing that  one  will  come  in  contact  with  will  seem  to  be  chanting       ‘Waheguru,  Waheguru’in  spontaneous  and  continuous  stream  of divine  sound.  This  method  of  Simran  is  called  ‘rom,  rom              simran.’ about  this  Gurbani  says: 
gurmuiK  roim  roim  hir  iDAwvY  
The  Gurmukh  meditates  on  the  Lord  with  every  cell  of  his  body. (SGGS  941)
roim  roim  rivAw  hir  nwmu 
The  Lord's  Naam  permeates  each  and  every  cell. (SGGS  1144) 

You don't.   Love can never be developed, so don't ever fool yourself into just thinking about what love is.
The only way the real prem will sprout, is when you sit down and jap Nirankar's name with absolutely NO conditions.....Just sacrifice and offer yourself to him "tera, tera, tera ..."  ... you have to make efforts and changes to do this. After that, it becomes effortless and God will let you know. 
 
 

Very good!
I totally agree that they are spiritual for self journey. But they can also be 'experienced'  in terms of your own consciousness, as to the stages that it has to ascend i it's spiritual transformation.
Funny thing is that over the years, I've done a few little self interpretations here and there that are mostly a little botched, and un-sequenced,... because I've probably taken a little bit from here and there with all the different variations that exist in sikhi world!  ...However, nowadays,... I see it a little more clearly and actually realise that all the information and facts you will ever need were mostly right there in the pauris from 34 beginning with "Rati ruti tithi var" .
DHARAM Khand, like Gurpreet says, is the 1st stage of realisation or as I would describe ->the Path of DHARAM.
Guru Nanak ji tells us,.. that we are on earth, which is itself a DHARMSAAL.     DHARAMSAAL is described as what I understand, an old "inn" or meeting place/place of rest/ some en route location. ..etc,,     This means that we ALL start here or end up here, no matter what dharam. A single Dharam is required as the path to the top of the mountain. If we imagine all the different dharams as individual paths to the top, and we can only walk on one single one all the way according to where and what situation/place we are in.   DHARAMSAAL, in it stopover sense, shows that, we/manukhs, are all here in the Dharamsaal according to our KARAMS and our binding to the Lak chaurasi joon cycle. It becomes apparent from gurbani later on, that we are all in the same lakh chaurasi cycle, and have this one-off opportunity to take DHARAM.
I may be wrong, but I understand, that as our first steps and reason for ending up in this joon; is to work on BOTH our KARAM and DHARAM. (not to confuse the 'karams' here with KARAMKHAND later on)
Overall, in these 5 khand pauris, Guruji has explained the route or journey to -->> SACHKHAND, and to which we can transform our consciousness into 'permanently'.  Sachkhand is actually existing here and everywhere because ''Sackhand vasai Nirankar'' and Nirankar is himself the creator and in the creation (remember- Farida Khalak Khalk Meh Khalk Vasay Rab Maahe "The Creator God Is In The Creation, And The Creation Abides In God" ).. He is the All-pervading, all-knowing, right here, right now. So Sachkhand is not some million miles away.
 
I can try explain in more depth and following the gurbani- tuks when I get more time......but in a nutshell,.... We start by taking path of DHARAM KHAND and working our KARAMS. Gurbani explains in many places after japji, that taking DHARAM and giving full devotion of self seva, self sacrificing Mat and haumai  to satguru.-->, can get you walking the mountain path in Hukam, as per gurmukh and being in 100% gurmat. This will start erasing all your karams one by one! .....  this is 1st DHARAMKHAND realm.
(Amerdeep ji  questioned of why khands are never mentioned again in bani?...and I would understand that all the bani that follows, expounds and opens up in depth of exactly how one is to transform their consciousness after taking birth on the Dharamsaal to get to Sachkhand).      Also, in another thread, I explained my understanding of the later jath pahara tirajh suniar/ Goldsmith verse as being a technique of helping you practice and realise yourself in this transforming process, by using technique of NAAM JAP. when one starts Dharam khand steps.
 
Second stage is GYAAN KHAND.  and this stage begins when Naad becomes manifest. (Gyan Khand meh gyan patchand, tithai NAAD binodh kod anand)...or should I say that Gyan begins at Naad. The gyaan is not just intuitive knowledge. But it is a continuous gyaan of increased awareness, consciousness expansion, ridd sidh- nau nidh and all the signals mentioned in prabh ka simran pauri of sukhmani sahib lets say... all the washing of dirt from mann, purification ,,gyaan to help power 5 dhuts   etc      Then is SARAM KHAND and KARAM KHAND, which are very close and describe the path/stage leading one up to "Sacha Darbar"  or the court of the lord. These are the heavens that are mentioned in many faiths and assumed to be final destinations,... but Guru Nanak Dev ji has given us the ultimate guide to beyond these angelic heavens and joys that sit outside the door of Waheguru's darbar. (I'm sure that heavens are not sachkhand). Saram Khand and Karam Khand  are described as being near impossible to depict or express,  but Dhan dhan Guru Nanak Dev ji sachey patshah has given the nishanees (insignias) with subtle hints in those pauris, so that they can be acknowledged and recognized to the seeker.
 

I know there are so many questions.
My easiest piece of advice would be to start doing regular simran with waheguru jap.
Ideally most of us that speak on here have started with the saas graas and saas saas jugtees(techniques)
It really doesn't matter what technique you use as long as you get to that internal discipline of steadying your mind(from jumping to thoughts) and japping internally with the mind.

Eventually;-(if you already haven't)..you will begin to fall in love with the waheguru gurmantar.
Whilst doing this it is important to be listening, listening and listening...to just listen to yourself inside doing the jap.
It is when you start listening to your sukham(subtle) self whilst doing jap...that waheguru begins to manifest within.

Gurbani explains to us perfectly what is Shabad//Panch Shabad/Sehaj Dhune/Sacha Shabad/Toor/Naad - all refer to Naam (different forms).


Āsā mėhlā 5.
Aasaa, Fifth Mehl:
Uḏam karaṯ hovai man nirmal nācẖai āp nivāre.
Making the effort, the mind becomes pure; in this dance, the self is silenced. (effort to jap: chant and meditate on gurmantra)
Pancẖ janā le vasgaṯ rākẖai man mėh ekankāre. ||1||
The five passions are kept under control, and the One Lord dwells in the mind. ||1||
Ŧerā jan niraṯ kare gun gāvai.
Your humble servant dances and sings Your Glorious Praises.
Rabāb pakẖāvaj ṯāl gẖungẖrū anhaḏ sabaḏ vajāvai. ||1|| rahā▫o.
He plays upon the guitar, tambourine and cymbals, and the unstruck sound current of the Shabad resounds. ||1||Pause||
Parathme man parboḏẖai apnā pācẖẖai avar rījẖāvai.
First, he instructs his own mind, and then, he leads others.
Rām nām jap hirḏai jāpai mukẖ ṯe sagal sunāvai. ||2||
He chants the Lord's Name and meditates on it in his heart; with his mouth, he announces it to all. ||2||
Kar sang sāḏẖū cẖaran pakẖārai sanṯ ḏẖūr ṯan lāvai.
He joins the Saadh Sangat, the Company of the Holy, and washes their feet; he applies the dust of the Saints to his body
Man ṯan arap ḏẖare gur āgai saṯ paḏārath pāvai. ||3||
He surrenders his mind and body, and places them before the Guru; thus, he obtains the true wealth. ||3||

Jo jo sunai pekẖai lā▫e sarḏẖā ṯā kā janam maran ḏukẖ bẖāgai.
Whoever listens to, and beholds the Guru with faith, shall see his pains of birth and death taken away.
Aisī niraṯ narak nivārai Nānak gurmukẖ jāgai. ||4||4||43||
Such a dance eliminates hell; O Nanak, the Gurmukh remains wakeful. ||4||4||43||

ANG 381



Some more quotes from Guru Granth Sahib:



Gẖantā jā kā sunī▫ai cẖahu kunt.
His bell resounds to the four corners of the world.

Binvanṯ Nānak sukẖ nām bẖagṯī ḏar vajėh anhaḏ vāje. ||4||3||
Prays Nanak, happiness comes from devotional worship of the Naam; at His Door, the unstruck melody resounds

Pancẖ sabaḏ ḏẖun anhaḏ vāje ham gẖar sājan ā▫e. ||1||
The unstruck sound current of the Panch Shabad, the Five Primal Sounds, vibrates and resounds; my friends have come into my home.



Anhaḏ sabaḏ ḏasam ḏu▫ār vaji▫o ṯah amriṯ nām cẖu▫ā▫i▫ā thā. ||2||
The unstruck sound current of the Shabad vibrates and resounds in the Tenth Gate; the Ambrosial Naam trickles down there

Man mukẖ nām japahu jagjīvan riḏ anṯar alakẖ lakẖā▫i▫ā. ||12||
Chant the Naam with your mind and mouth; know the unknowable Lord, the Life of the World, deep within the nucleus of your heart.

ghunghroo vaajai jay man laagai.
You shall hear the vibrations of the tinkling bells, when your mind is held steady.







1. wind instrument (flute, trombon, harmonica etc.)
2. Leather instrument (tabla, dhol, drum etc.)
3. String instrument (Rabab, Harp, Guitar, sarangi, etc.)
4. Metal instrument (khadtaal, chimta, ghungroo (tinkling bells)
5. Earthen pot ( ghatam, ghadda),

To put it in simple small words...............
We don't need no master or physical guide to help,hold and guide us at further stages..
ALL we need and should be looking for is the SHABAD.
The Shabad IS the Guru.
Guru Nanak ji told the yogis 'shabad guru surat dhun chela'....when they asked young guruji who his master guru was.

However, if we are blessed with his kirpa and baksh...and may need a guide to hold our hands across the turbulent world ocean, then Nanak ji himself will give you his darshan.

Totally agree.
Because there is no one single definition to describe naam, shabad and naad,.. they are sometimes used interchangeably.
You have to experience it for yourself and you will know when ''Naam'' begins to get pargat and then how you start getting attuned to it.
A simple way of helping yourself to understand it is to think of the naad, shabad, oung....as being a vibration- just like everything else in the Universe.
As per physics; we know that to graph a vibrational wave with peaks and troughs, there is always some source or origin where it begins or originates from.....and if we eliminate this source of origin, then the vibrational wave ceases to exist.
A wave of vibration, as we understand is also what connects the source of origin to the receiver/perceiver.
....bearing this mind, I like to think of -
-Naam as being the source of origin... or the infinite/unknown. aad jugadh, ajuni source
-Naad or shabad as being the vibrational wave that is active in all of creation.... this is analogous to a sound wave, but not like the one's on this physical plane where they diminish in amplitude over a distance. The NAAM is continuous and is not affected by any resistive forces.
As per anand sahib....'Naam jin kai mann vasia, vajey shabad ganerey''....... the Naam becomes pargat or manifests when one hears/feels the shabad vibrating within the mind. This goes on 24/7. If it's not 24/7, then it is not pargat yet.
We could also say that one begins to get taste and feel this naam state of mind by connecting with the shabad/naad
 
Getting back to the OP question
''Is Naam the Anhad Naad?"......
Well, anhad naad is a form of the naam or a manner in which one experiences naam. Strictly speaking, it's impossible to configure or describe in words unless one begins to experience it through naam kamayee. And all abyasees will tell you the same.
You will also understand that Naam is not something that can be initiated by master whispering into initiates ear.. .as sometimes understood by some Naam is also not inured or obtained in amrit sanchar either
We have to earn all of these with free will and efforts (Kamayee)

My answer is the same as it is for all things in life -
Step 1 Set a Goal for yourself
Step 2 Accomplish the Goal
Many on the forum will tell you not to focus on the sound rather focus on Mantra. This is because they have set that goal for themselves that we are only going to focus on mantra and then they try to accomplish this goal and try to ignore the distractions that take them away from the goal.
For me personally, I like to experiment and I like to set different goals. I sometimes set the goal of focusing on my mantra but at other times, I set other goals like focusing the sounds or other spiritual experiences.
In Guru Granth Sahib the various poets describe the sounds differently and they tell us that there are 5 types, sometimes more. They say it sounds like several instruments.
1. So I set a goal that I will focus on the sounds and clarify them more. Try to separate the sound of silence into distinct sounds - tones, vibrating strings, atmospheric sounds, etc.
One of my clients told me that they are able to listen to Anhad naad, he called it Om di dhwani, even when there is loud noise outside, and he said he can increase the Dhwani to be even louder than the loudest sounds. So I wanted to try this for myself.
2. So sometimes I try to make the sounds louder and louder by focusing my attention on them.
3. Sometimes I try to carry the sounds with me into noise.
All this time, I am setting goals, and moving towards the goal while ignoring other distractions on the path.
I train my concentration in whatever activity I do. It is not limited to sounds and stuff. If I am taking a dump, I'll practice my concentration on that and have a more satisfying dump. It's a good time to meditate and everybody wants a really satisfying dump lol

That's very correct.  It's the journey of prayag or trikuti, and is about going from the front above eyes and In a 'straight' path to the dasam via the sehaj guffa(brahmans cave). On this path is the serious bathing in the internal Amritsar. It's a long journey and using 'rom rom' is very helpful.
I also note that this is analogous to the physical structure of Darbar sahib and walking across the straight path on the sarovar towards the darbar.

Usually Void or Sunn, in spirituality,  is referred to the  cosmic  space between 2 levels, 2 realms, 2 khands, ..... 
The Void between the region of Brahm(not the Brahmlok or place of residence of god Brahma of the hindu trinity) , and Satlok/Sach Khand, is so much filled with utter darkness, that it is impossible to cross without the  Jot, the Light of Shabad Guru.
And to give us an idea of that utter darkness in that Void space, Satguru Guru Angad Dev Maharaj describes it to us in His following Sat Bachans:
ਜੇ ਸਉ ਚੰਦਾ ਉਗਵਹਿ ਸੂਰਜ ਚੜਹਿ ਹਜਾਰ ॥
Jae So Chandhaa Ougavehi   Sooraj Charrehi Hajaar ||
If a hundred moons were to rise, and a thousand suns appeared,

ਏਤੇ ਚਾਨਣ ਹੋਦਿਆਂ ਗੁਰ ਬਿਨੁ ਘੋਰ ਅੰਧਾਰ ॥੨॥
Eaethae Chaanan Hodhiaaan Gur Bin Ghor Andhhaar ||2||
Even with such light, there would still be pitch darkness without the Guru. ||2|
Here, He is saying that there is already a spiritual darkness (agyanta) without a Guru, but also, He refers to the utter darkness before reaching His Darbar.
He says, even with the light of 100 moons and 1000 suns all together, without a Guru (Shabad Guru), then too there would be utter darkness to even think of going through it all alone by itself.
It would be as good as an attempt of suiciding.
 
That is why Sree Guru Arjun Dev Maharaj clearly tells us in the Bani (Ang 864 - 3) :
ਮਤ ਕੋ ਭਰਮਿ ਭੁਲੈ ਸੰਸਾਰਿ ॥
Math Ko Bharam Bhulai Sansaar ||
Let no one wander in doubt in the world.
 
ਗੁਰ ਬਿਨੁ ਕੋਇ ਨ ਉਤਰਸਿ ਪਾਰਿ ॥੧॥ ਰਹਾਉ ॥
Gur Bin Koe N Outharas Paar ||1|| Rehaao ||
Without the Guru, no one can cross over. ||1||Pause||
For the Guru alone, the Shabad Guru, has the Light of Waheguru Akal Purukh Himself, to pierce that horrible darkness and more,  to reach safe back in the lap of Waheguru Akal Purukh.
That Shabad Guru or Nam, is also the one to which the Bani refers when it says:
Nanak, Nam jahaaz hae, jinee chareeya se utareeya paar.
That Shabad Guru is Nam, in whose company/ or by boarding onto it, one crosses the Maha Bhavsagar and reach our Nijh Ghar, not otherwise. 
For that very reason, the Bani in almost each Ang, stresses  upon Nam bhakti alone.
 
As we know, on this respect it also says :
Awar kaaj tere kitay na kaam, mil Sadh Sangat bhaj kewal Nam.
Nothing is of your avail where salvation is concerned, so join the sangat of a Sadh, and do or practice Nam bhakti alone. 
Gurbani is perfectly clear and transparent, that it leaves no doubts as per what we ought to do, if we want to merge in Him only, otherwise we are free to wander in the chaurasee ka chakar
 
Stay blessed.
SSA.

SSA.
Brother, though the question you ask is about realized souls, but according to Gurmat, that much I can tell you that, it is seen felt and realized by the soul, but not by its own merits, but  by the kirpa of Shabad Guru, who takes back, the surat dhun chela back to its Nijh Ghar, namely Sach Khand, the eternal abode of Waheguru Akal Purukh, for as we know the Bani says :  Nanak, Nam jahaaz hae, jinee chareeya se utareeya paar. Nam/Shabad is the Highest Consciousness, of which the jeev atma is a particle, just as a drop is to the Ocean. 
The soul has factulties of seeing and hearing, beyond the mayavee realms, the soul having discarded all its perishable coverings, gains full consciousness of its true nature, and at all times in the company of Shabad Guru, it soars higher and higher, just as bullet shot from a gun, towards its source, its origin: Satnam. 
Or let´s say in this way, the child soul, in the company of father Shabad Guru, holding his father´s finger, walks, sees and listens everything , while returning back home, and there it merges and bceomes the Ocean, Father itself, for there where He is, only He exists. No duality, only Oneness, the one of Satnam.
Stay blessed.

AJAPA JAAP

In terms of a layman AJAPA JAAP is the spiritual condition of a person when the Simran goes on an auto pilot mode in your Surat and then in Hirdey and so on as explained below. It means that Simran becomes a round the clock thing inside you, Simran doesn't stop at any moment, it carries on and such a condition comes with Gurkirpa and after a lot of Bhagti Kamai or can also be attained with the Kirpa of a Puran Braham Gyani. The normal sequence is as follows:

1. Jaap with Tounge ? Rasna ? this happens in Dharam Khand

2. Jaap with the breathing ? with Swaas ? this happens in Gyan Khand and Saram Khand

3. Then Naam goes into your mind ? Surat, in your thinking, then it becomes Simran from Jaap ? this is a very good stage ? this happens in Saram Khand and Karam Khand ? some people go into Smadhi at this stage.

4. The next stage is when Simran goes into Hirdey ? this one is even much higher stage when Naam goes into Hirdey ? this is where it goes on an automatic mode, this is where the real bhagti starts, one goes into Smadhi and Sun Smadhi? Karam Khand - this is when you go into Smadhi and the real bhagti starts, your bhagti account is opened in the Dargah.

5. The next stage is when Simran travels to the Nabhi, when Nabhi Kamal blossoms ? Karam Khand

6. The next Stage is when Simran goes into Kundlini ? Mooladhaar Chakkar and spine ? Karam Khand

7. The next stage is when Simran travels through the spine to the brain, and back to Surat where it completes the cycle. This is what the real Mala of Naam is. When this happens then the Gyan Netter and Dassam Duaar opens and you form a permanent connection with Akal Purakh, you start to get divine knowledge ? Braham Gyan. This happens in Sach Khand. Enjoyment ? Anand in Smadhi and Sun Smadhi is beyond description. That is why the Maha Purakhs go into very deep meditation some time for days together. You experience a lot of things during your Smadhi and Sun madhi, see a lot of things, meet a lot of Sants, Gurus, see Param Jyot, conversation with the Sants and Akal Purakh and what not, it is beyond description what happens and through what you go when you go into deep meditation. This is the stage when all the doors ? Bajjar Kapaat are opened and there is a continuous flow of Amrit, body is always full of Amrit.

8. The Simran in Smadhi and Sun Smadhi continues until NIRGUN AND SARGUN becomes one, at this point Simran goes into rom-rom ? every bit of your body does Naam Simran, your Suksham Dehi becomes as pure as gold, your entire body is filled with Naam Amrit all the time. These stages are beyond description. One lives in Puran Parkash all the time and listens to Kirtan all the time. It is just incredible experience. This is when one is directed by the Almighty to serve the Sangat. And this is what your target should be when you have been prompted to move up on Bhagti.

9. Following is the benefit sequence:

Jaap with Rasna 1000 times = Jaap in Swaas one time
Jaap in Swaas 1000 times = Simran in Surat one time
Simran in Surat 1000 times = Simran in Hirdey or elsewhere one time

So Simran in Hirdey and beyond is the most rewarding one. Again some people might think we are getting into counting the benefit, and it is correct to say that we should not indulge in counting, but it is just a way to make the Sangat understand that which way and where Simran will bring what kind of rewards. The 1000 numbers signify that the rewards of Simran in Hirdey are much higher than doing Jaap with Rasna. if you do Jaap with Rasna your Rasna will become pavitter - pious, by doing jaap in along breathing - swass your swass will become pious - pavitter, by doing Simran in mind-Surat-Chit- mind will become pious - pavitter, and that is what you need to do to make your mind pious - pavitter, that is how you will have control on your mind and you will be able to rise above Panj Doots - KAAM, KRODH, LOBH, MOH, AHANKAAR AND ALSO ASA, TRISHNA, MANSHA, NINDYA, CHUGLI, BAKHILI, RAJ, JOBAN, DHAN, MAAL, ROOP, RAS, GANDH, THESE THUGS ? MENTAL SICKNESSES, and when Simran goes in to Hirdey, it will start to absorb all the vital qualities of Akal Purakh and will become a Puran Sant Hirda, and will achieve JIVAN MUKTI - PARAM PADVI-BRAHAM GYAN . The true definition of a Sant is not by wearing a chola ? outside dress and outside rituals, it is the Hirda that becomes Puran Sachyara ? completely truthful and that - HIRDA IS SANT and when the Naam Rattan goes into Hirdey -so please try to understand it and put it into your daily lives to get Naam Rattan planted in your Hirdey - then naam goes to Nabhi and spine and so on, and again it happens by itself and with Gurkirpa and not by our own efforts, it will happen only under Hukam. Again highest AMRIT IS NAAM, so please try to make your life cleaner, rise above Panj Doots, kill your desires and don't
indulge in Nindya, rise above all the doubtsfollow the Braham Gyan of bani in your daily lives, become a Puran Sachyara ? completely truthful person, serve the truth and achieve your goal of Jivan Mukti.

Very nice question and topic Sat Veer Jee

Actually Wahiguru or Satnam, is Anami, means nameless .... and this has to be so.

Why?

Because He is Alakh, means formless, and He is also Agam Purukh, means He is beyond reach.

There where He is, only He exists.

So if only He is one there, without any second, and there is no language to speak, because one needs mouth to say something, or to call someone. With whom do we have to comuniucate? What do we have to say or discuss with Him?

But then one may say, that is not totally correct, because we may call Him from our heart, or call on Him mentally... yes this all is possible, as long as the mind exists, which can be within the three planes where the mind operates: Physical, Astral or Causal

After that comes ParBraham region....there is no trace of maya or mind.

It is not Sach Khand, but it is just 2 steps below, and from there on, as one goes upper, finer and purer are the realms, right up to Sach Khand, the purest realm, where Sat Purukh resides.


What I perceive is that, people, not only our sikh brothers, but as well as of other religions also, tend to take that Supreme Being, with their preconcepted ideas and forms...for example sikhs think, when they reach up there, Guru Nanak and the other Gurus, with the Punj Pyares, the Saheeds, and many more good, brave and noble people, are all there to receive us ...like a huge congregation of all the people we think as good ones ..

The hindus think, their gods such as Vishnu, Brahma and Shiva, with their wives and sons and grandchildren, along with their ancestors, their sadhus, etc ... etc are going to be met, when reaching there...

The same is applied with the followers of the rest of the religions...

Due to this agyanta, people have a sense of variety, and thus are lost in brahm, and from there on starts the conflicts between all the people, each one claiming thier superiority and their truth. And because of this variety, there are wars, there is hatred, a lot of unjustice....Instead of being human beings, they are stone hearted beasts ...


It is such a pity, our Guru Sahibans while they were on the earth, tried their best to wipe off the mud from our mind and eyes(agyanta), and placed the simple truths in front of us, even left the Guru Granth Sahib for us,claiming that universal Truth as Nam or Shabad, and gave us the method to realize through Nam Simran . We can read any Ang from Guru Jee, and we shall only see these simple truths.

Some tuks as examples are as following:
Awar Kaaj tere kiteh na kam, mil Sadh Sangat bhaj kewal Nam.
Sarab rog ka aukhad Nam
Prabh ka Simran, teerath ishnan...
And many more can be mentioned.

But let us ask ourselves sincerely, how many of us do believe and follow their words. The thing is, though we profess to be devotees, we lack faith in the words of our Gurus, we take them as theory....but their words are priceless, amolak, eternal and true spiritual gems, for all the humanity.

We have limited their teachings, into 4 walls of many outer things, rituals, idol worship...etc, thus done a great unjustice to them.
Their whole purpose was to take us out from all outer things and concentrate on the only one reality within each and everyone of us, irrespective of caste, creed or class, which is Nam or Shabad.

This Nam is nowhere outside, thus it can not be given by anyone either...it is the same inside each one of us, whether one is a sinner, a saint, a robber, a sadhu, a mahatma, male or female, a hindu, a muslim, a sikh or a christian.....

Because that Nam or Shabad is a power, a highest state of Consciousness, which implies that it is also omnipresnt and omnipotent.


And this Nam is not like the genius of Aladinos lamp, that we rub it when we want something and start asking for our desires to be fulfilled, like taking away sorrows, wanting miracles, wealth, power, status, properties, sons, lands....and a huge endless list.

This Nam or Shabad as such, existed even before we were not born, and shall stay even when we shall not be here... this Nam or Shabad as being a Consciouss power of the highest order, works in its own ways, and not per our thinking, or our petty logic...

The purpose of all Gurmukhs, is not to make us understand the mysteries of the creation, not because they do not know, or are not capable of it, but because we are very limited.

For that, they say, go inside youself, and see everything it by yourself. All your doubts shall be dissolved.

And there is total logic in their words, because when we reach His stage, we shall become Him.... so then who is left to ask? and who is there to answer? Naturally nobody, except Him.

Such is His mahanta, His greatness, His wadeeayee...Oooch Apaar, Beant Soami.

The Bani clearly says: Jin Har jaapiya, se Har hoeeya

Sar Sree Akal.

Harsharan ji's post describes the answer quite well.
Let me also add that ALL the sounds and visions even, are part of the illusion...you are still in maya. it's stll trai-gun.
This doesn't mean that the naad you may be hearing and feeling is false, because this naad is still coming from that same source of sach-khand.....however, you are still wrapped in the illusion and the shabad is not fully manifest as the sehaj dhun in sach khand.

You will know when it's sehaj dhun or pure anhad bani because it will be pure para-bani coming drenched in amrit when waheguru reveals the Nijh ghar/sach-khand to you. At this stage you will see/feel/become with the Brahm jyot.....and ONLY then will you yourself be able to confirm that it is the purest, truest Anhad Bani you are hearing.


The sounds we can hear at early stages of different instruments..etc.. are all paon de shabad and related to the air/pavan. They change as you progress and so does the naad.
Initially the naad is intermittent but then gets clearer and more intense until it becomes 24hr.

In this part of the journey I think that it varies vastly for each and every one of us and according to our own gunas.
AT the same time you will get 'downloads' of knowledge, gyaan and understanding about 'Yourself''...and according to your own gunas.

We will often question to ourselves if the naad or sounds are genuine and true anhad. ... the answer is quite simple because if we are questioning, then we must surely be still be wrapped in the illusion more than being drenched in amrit rus/naam
When we experience the -brahm jyot- amrit- prakash,- anhad in it's purest and highest form in sachkhand..... only then, will you have no doubts and be able to confirm to your self. I'm sure you won't be questioning or doubting in any way.

Gurbani talks about these different levels of illusion including Gandarve Nagri, Mrig trishna, Maya Jaal...which is all part of kaal to stop and divert you. This occurs ALL the way up to the doorstep of waheguru's sacha mahal. And only until HE opens it and you get prakash are you out of kaal's boundary.

Also with reference to some of the earlier posts that I have just read about astral and OBE's.............

In my understanding, OBE's in astral are all about the power of your own mind and won't help you rise above the realms on the abyasee marg......Maybe some of you have ??...i'm not denying....but It's my understanding.
And if you have or you do feel that you are getting washed in the amrit of truth... then are you sure that you are travelling upstream to the source or Mool or are you getting washed downstream ?

ਦੂਜੈ ਭਾਵੀ ਨਾਨਕਾ ਵਹਣਿ ਲੁੜ੍ਹ੍ਹੰਦੜੀ ਜਾਇ ॥੧੬॥
Ḏūjai bẖāvīʼn nānkā vahaṇ luṛĥaʼnḏaṛī ja-e
In the love of duality, O Nanak, the mortals are being washed downstream.

Guruji has given us the greatest and direct method that can take you to the highest realm of sachkhand....and that of course is the shabad and focusing your Single attention on Waheguru.

Some yogic schools and even some meditative enlightenment paths try to gear you up under the impression that you must go via astral realm with OBE to rise to the higher realms.......This may also work and gurbani doesn't condemn it either.....but Guruji said we don't need to complicate it because all we need is the ONE Jap and praise with the ONE tongue.
The EK- shabad from the EK-jap that is praising and doing sift salah of Ek waheguru will take you straight to the EK. Onkaar.

Also, from what I have now come to understand is that there are many levels of astral planes and realms. However, they are not nirgun because structural forms still exist although they may not appear purely physical as what we are used to... These are often mistaken for the places of after-life where all souls go.....but if you want to ascend via this method (as i mention above) then this is where you probably need the guides or masters that they talk about in sant mat, radhasoamis etc....
BUT I FIRMLY believe in the marg given by Guru Nanak ji which is to ascend DIRECTLY with the shabad without roaming around these structural realms/planes..... and that is with Pure EXPANSION of consciousness by connecting with shabad and following its 'Dhun'-vibration......


In my opinion....we are not going to learn much sikhi or progress by playing in astral realms. I think you need to ascend via the universe that exists inside your own body.

The lessons start coming in the further realms and you start learning more about your very own self which in turn leads you to find your own truer self and come to that God-Realisation.
Guruji says that there are so many worlds, realms and so many lessons to be learned,...........

ਕੇਤੀਆ ਕਰਮ ਭੂਮੀ ਮੇਰ ਕੇਤੇ ਕੇਤੇ ਧੂ ਉਪਦੇਸ ॥
Keṯī▫ā karam bẖūmī mer keṯe keṯe ḏẖū upḏes.
So many worlds and lands for working out karma. So very many lessons to be learned!

This is one reason why I said somewhere before that the further stages get very personal and unified according to our own gunas, actions, paaps and karmic imprints.

You feel a connection, thats called empaty, most people already have it.  You know what you should do, treat others as you treat yourself. Dont go around looking for rewards for doing this either, or doing it outwouldly just for show, be it. Know this, if you break someones heart, your Heart is broken.

I'm just going to share some personal info and tips of how to try and counteract our own personal obstacles in simran.

There are times when you just can't settle in, no matter how hard you try. On the other hand there are times when we settle right in without making much effort.

Like everyone else, I have had very early mornings where I get up all psyched and ready to go battle the 5 thieves in the day ahead. Then after doing japji when i try and settle in to the simran...........Nothing !!
The mind will wander.., i will start again........ and....... nothing again.. ...This then becomes an ongoing cycle and I will look at the clock and think ''why have i wasted 15 minutes trying to settle in.''?

Sometimes, I tell myself that it's not going to happen now and I should maybe attempt later on. Whereas other times I will be adamant that I should be doing it, because even if i try going back to sleep.....I won't.!

It almost becomes a corkscrew effect, because if I try and analyze what thoughts are coming in, they can be the thought of 'why can't I settle in, I was fine yesterday, i've slept, i'm fresh...''...etc
So you end up thinking about your reason of not focusing, which itself prevents you focusing further....


I'm sure we have our own suggestions of what may work for us personally, but I thought I might suggest a few that i've tried successfully, that maybe you could try and think of next time !

1) I start with just taking a real deep breath in and filling your chest up.
2) Hold your breath and suspend the chest, and try keep a stillness.
-You should feel a settling in silence from within.
3) Then let the breath out slowly when you feel comfortable.
(But don't hold it too long so that you reach a maximum point of where you have to get a massive sigh of relief when letting it out)
4) Repeat this about 4 times OR until you feel that little space of inner quietness and stillness when suspending/holding.

Usually this should work and give you that 'tuning in' kick to get going.


****If this doesn't help, then I usually think back to what I used to do when I started in the earlier days ?
For me, I tend to just picture a mental image of my favorite Guru Nanak portrait or some other Guruji picture in the house.

NOTE- this is not ''idol worship'' stuff,- but a point of focus.
The worship process starts when you bring the gurmantar in, in my opinion, i have never seen it as manmat !



****Another little tip that could be useful after you have started and then seem to drift away is to-
....Just open your eyes and gaze right in front of you without moving your eyes around or looking around the room.
- Just look at whatever object is in front of you for only a split second, and then close your eyes back.

****-I usually put my focus to a central point in between the eyebrows and slightly higher (agna chakra area).
-Just look for this little dot of light or even a dot that is darker than the background screen you see.
-When you see it keep your eyes on this, as it will help keep the eyes still.
.....I know it gets painful for some people to look at that point, if so you could just look at any central point lower down in stead. This can be the bridge between eyes or the tip of your nose.

****Another method that I sometimes revert to is to put your Dhian on navel whilst listening to the 'Waheguru' gurmantar.
This is useful if you are doing the saas graas /saas graas I explained in ealier post where the navel pull in/out is being used.
I used to find this very useful when i started saas graas because i would get the sequence of -'navel in and wahe'- the wrong way round. The dhian on navel would help keep the correct sequence as well as the simran itself.


NOTE- the above few techniques are about focus whilst paying attention to the sound/dhun of gurmantar.
It's not happening if your dhian is on the navel/3rd eye and you are not paying attention to ''Wahe-Guru''

I will add some more little tips/techniques that i have found useful if you guys find these useful.
Even now, I find that sometimes you forget what to do if you can't focus. So, it's a good idea to 'revise' these like a college student to remember them when needed.
I often read through tips/techniques every now and again as a little refresher course.

Hey Sat, come on.... you have been more than just an influence for me
If my documenting can help just one person be a better sikh now or in the future, then it's worth the effort of putting this stuff into words.

It's difficult to explain what the naad or shabad sounds like but i have looked around to see if i can find anything similar. I have heard a few binaural beat videos at some weird frequencies that are supposedly helpful in activating chakras. These get pretty close but you won't feel the depth or the decibel octaves.

I read somewhere that it is the 'primordial unstruck sound' - meaning the sound and vibration from our Mool or origin.
I did have my doubts at first for quite a while and i am not sure if i was connecting to it in the same way ? (it's difficult to express in words isn't it)

I know it's just the very basic beginning stage, but amazingly and somehow you feel very familiar and at home with it.
It's as if, your jeev or soul knows that it belongs at home with it. This is what gives that unexplainable feeling of comfort and feel as if you have found a long lost treasure that was always very close by !

Do you get this same kind of feel or you comprehend what I mean ?
I am keen to know if Sant Waryam singh ji mentions something in his books, because i haven't ever read them just a few parts that have been posted on here and other sites.

Controlling the thoughts is probably the hardest part because you have to try and concentrate to not think !
I TRY and just let the thoughts pass or just let them come and go without following them. Then i keep getting these short moments of real deep 'being lost' where i feel so connected with the naad, trikuti and silent jaap at the same time. (what i have been calling the hint of samadhi) It's as if they all blend in together. It invokes feelings of tears/joy/anand/bliss......and then before i know it, i'm out of it and realise that i am sat on my bed in my surroundings. Then I try again trying to make it happen and prolong it.

I have to keep doing reality checks with myself, hoping that i am not getting attached to the wrong thing. I often worry that i may be losing my focus to Guruji because these feelings are pulling me ? It leaves me a little confused, which is why i felt i should share it on here
Some days i look so forward to having just a few hours of sleep before i get up at 2am, the other night i was so keen that i got up at 1.15am and tried going back to sleep at about 4am (still had this unknown source of energy).

Hoping that Sat and family continue receiving Guru's blessings, I shall continue a little with the wonderful and inspirational thread that Sat has contributed so much to.
Sat has truly been a major core of my personal sadh sangat to inspire me to continue with more devotion.
Waheguru



I have been doing simran very deeply at times for the last few weeks. I have had this same sensation of jap entering the heart along with some other encounters.
When it first happened, I got a little scared thinking that i had consumed too much coffee or some unknown stimulant, but then I suddenly remembered this description in this earlier post.

It all started when one early morning at amrit vela, I went into very deep silent jaap rapidly. This was helped because even before i had started and was composing myself physically, I had already made my mind quite 'steady'. This steadiness quickly induced the Anhad naad at a much clearer and louder tone than usual which prompted me to go into silent jap immediately. I then found myself in this void of bliss and completely immersed into it whilst being fully aware and lost in it, at the same time !
I should also mention that i remember thinking that my breathing and chest movements had slowed down dramatically with me taking longer breaths but with much less lung capacity at use ?

I thought to myself that this must be some level of samadhi where there were absolutely no thoughts that I was letting my mind follow. I kept going into this deep depth for a few minutes at a time and then realised that i had been doing it for nearly an hour. (it was about 3.30am now!)
Anyway, that very early morning, I was so in love with what i had experienced that I couldn't even go back to sleep for the usual couple of hours that I normally do.
It felt so familiar, as if my jeev knew all along exactly what it was and yet it seemed so new at the same time as well !
I ended up doing jaap non stop until around 7am and I thought i may be quite tired, but i was full of energy instead.

After doing this for a few days then, one morning i started to feel the presence of the anhad naad very central in my head, compared to my right side up until now.
Then at the same time when i thought that my breath would get shallow, my heart started pumping from real deep within. It seemed be in rhythm with a vibration where i could feel the naad, and all i had to do was synchronize the jap along with it just as Sat pointed out above.

This immense feeling of jap in the hirda can only be described as another sensation of spiritual ecstasy. It reminded me of that feeling of joy you get as a kid when you receive a present or toy that was the best toy you could ever wish for........(Hope you understand what i mean !)
But as a kid with a toy, this feeling lasts just a very short while, whereas this was being made continuous with the jaap.gave me

In all honesty, it gave me an even more clearer explanation of ''Sachiya sahiba kya nahin ghar tere...........vaajay shabad ganairy'

I'm not sure if Sat noticed, but because I have had these experiences just after 2.30 am or so...I find that again, I am full of energy and adrenaline.
I have gone with just 4 hours sleep most nights but i still don't experience the tiredness in the day !
It's been a good few weeks of progress for me, but i have also encountered some of the obstacles you face along the way.



I know i mentioned in an earlier post that i was finding it difficult to just listen to jaap and naad because i had been so accustomed to focusing on the trikuti.
Now, i have actually stopped worrying abut that and continue to focus on trikuti as well as jaap and naad. I find this is easier because even in my kundalini yoga, I don't think I can experience the transcendent joy of heightened spirituality without the 3rd eye focus.-It's funny because sometimes you see your instructor demonstrating and showing you something and you think it's no big deal until you actually do it as prescribed whilst focusing on your 3rd eye. There are countless times that i do this and think to myself ''wow!..that's what it was about '' !
Therefore, with my current experience, I think that i should continue this way but I am also aware that I am more susceptible to distracting obstacles of visions and what have you along the way.

I know some months back, I had some preconceived and mixed ideas of what anhad naad should be or will be once you hear them. And this was due to some of the confusing and not so straightforward references that i had come across. I hope that we can all help each other learn and develop by doing this with devotion and discussing appropriately.
All the members on here have been the best listeners where i can feel comfortable talking about my personal spiritual progress and encounters. I hope we can all continue to share and learn in this manner. Once again, a big thank you to Sat for giving me this extra inspiration and reassurance.

Waheguru

I think naad refers to the divine word. This where the ringing or deep humming originates from.  It's the single ek shabad that made creation and is present in everything and everywhere.  
Anhad bani is difficult to explain but may be easier to understand as the gyan coming through and from the naad.  It is the bani, that has no akaar , that one hears via the naad. Just like the bani in sri guru granth sahib that gives us gyan via akhar(words), the anhad bani has no letters or words.  If that makes sense?

Simran comes from the Sanskrit "simrana" which means- 'act of remembrance', 'to remember continuosly'
In Punjabi, we refer to "simran" as a practice where we are dhyia' ing  the Ek Akaal purakh. When we use gurmantar or other mantar like har har or ram, then we are using the technique of japa yoga. This is "jaap" 
Jaap comes under the umbrella of simran, but it is just one technique that's used to get started.  Then comes shabad and meditating on shabad/naad, which is practice of nada yoga. Then we have rom rom, and following this; are some advanced techniques using nada, rom rom and surti to successfully leave/or enter, via the dasam. All of these come under the same umbrella of simran and us trying to "Si-Mar"  (Mar= to die, si-mar is to die in the shabad by doing simrana)