zereraz

Waheguru Ji
Seeing there is lack of good advance Gurmat spiritual texts in one place in English, I created this small collection where Naam  Abyasees can find many useful insights and have many questions answered on their journey to Waheguru.
 
1. Forgetting The Way Of Love By Bhai Sewa Singh Ji Tarmala
***HIGHLY RECOMMENDED*** 
Deep spiritual book on Naam Simran and step by step guide on how to meet God by Bhai Sewa Singh Ji Tarmala
Download 
 
2. Longing Love For The Truth - Bhai Sewa Singh Tarmala
***HIGHLY RECOMMENDED***
Panj Shabd
Going across Bhavsagar
Going across Trikuti
How to merge Truth (Nirankaar)
A step by step guide to Waheguru
Download 
 
3. Loving longing to be one with the Creator by Bhai Sewa  Singh Ji Tarmala 
In a question and answer format the deepest Gurmat questions are answered:
Where is Nirankar?
What is Anhad Shabd?
What is Dasam Dwar?
How to do Simran to overcome Maya?
And more...
Download pdf
 
4. Anhad Shabad Dasam Duaar  by Bhai Randhir Singh Ji Akhand  Kirtan  Jatha
Gurbani mentions Dasam Duaar (the 10th Door), Anhad Shabad,  and Panch Shabad many times. Bhai Sahib in great detail has explained these concepts in the light of Gurmat.
Download pdf
 
5. Unditthi Duniya by Bhai Randhir Singh Akhand  Kirtan  Jatha
A mystical book on the “unseen” world. According to Gurmat.  Heaven, hell and Dharam Rai. Life beyond this world.
Download pdf
 
6. Charan Kamal Ki Mouj  by Bhai Randhir Singh Akhand  Kirtan  Jatha
This book is about the Charan Kamals of Vaheguru. How do you wash Guru Sahib’s Charan and drink them? This book also talks about inverted Lotus at the navel and how it becomes straight through Naam Abhyaas
Download pdf
 
7. Bandginama by  Bhai Raghbir  Singh Ji
Gives great overview of Simran with many practical tips and advice.  Different stages are described and how to overcome illusions that might be faced on the journey to Waheguru. 
Download pdf
 
8. Atam Darshan volume 1 by Bhai Sher Singh Ji
What is Sahej Awesta?
What is Hukham and Karma and their relation? 
What is Naam Upashna
Download pdf

Another meaning, Daas learned from Katha is as follows:
ਸੰ + ਗਤਿ 
ਸੰ - Represents Ego
ਗਤਿ - Means Destruction
Therefore, one of the meanings of the above word is "Destruction of Ego".
ਸਤ + ਸੰਗਤਿ 
ਸਤ - represents Waheguru, who is in the form of Gurbani.
One of the meanings of the above word then becomes " Destruction of Ego through Gurbani".
 
Bhul chuk maaf

Is Naam The Anahad Naad?
 
Found the following utmost two beautiful verses from Gurbani, where Guru Jee precisely describes and answers the question of the OP.
 
ਨਾਮੁ ਹਮਾਰੈ ਬੇਦ ਅਰੁ ਨਾਦ ॥
Naam Hamaarai Baedh Ar Naadh ||
The Naam, the Name of the Lord, is for me the Vedas and the Sound-current of the Naad.
 
ਅਨਹਦ ਸਬਦ ਅਚਰਜ ਬਿਸਮਾਦ ॥
Anehadh Sabadh Acharaj Bisamaadh ||
The Unstruck Sound-current  is the Shabad, the Word , which is wondrous and amazing!
 

Raag Bhaira-o Guru Arjan Dev
SSA.

with Guru Ji's grace i have experienced this Loud Bell sound, and it literally took me away...
I'm not sure there is any additional exercise here....i was only doing Waheguru Simran during Amrit Vela...and the first time i heard the Bell was when i went back to bed after my Simran to get a couple of extra hours sleep...so i wasn't doing anything in particular or even listening out for sounds

So then what could it be other than Grace...all is Waheguru. Other people may be able to induce the same experience through effort or method, but me personally i havent...i also found that it literally whisked me away...i didnt have much choice in the matter
i am finding more and more, that at some point on this journey, you just have to surrender more and more, and the more your surrender, the more unravels..

Giani Thakur Singh Ji talking about sounds heard during Simran and other experiences.

Below is some info on ajapa jap, which has made me pursue this approach whilst hearing the anhad naad.
It has also been referenced in some very early posts below



http://www.sikhawareness.com/index.php/topic/7613-ajapa-jaap/


AJAPA JAAP (continuous repetition of Naam/ Waheguru) is the spiritual condition of a person when the Simran (repitition of Waheguru) goes on an auto pilot mode in your Surat (mind) and in your Hirdey (heart) 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 (God/ the guru’s blessing) and after a lot of Bhagti Kamai(meditation) or can also be attained with the Kirpa (blessings) of a Puran Braham Gyani(ascended master). The experiences of bliss follow a path such as this:

1. Jaap (repetition) 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 (waheguru) 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. (silent jap with anhad naad begins)

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(meditation) starts. (this is the auto Ajapa jap as mentioned )

5. The next stage is when Simran travels to the Nabhi, when Nabhi Kamal(lotus)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 (rosary) of Naam (meditation) is. When this happens then the Gyan Netter and Dassam Duaar (10th Gate) opens and you form a permanent connection with Akal Purakh (God), you start to receive divine knowledge – “Braham Gyan”.- This happens in Sach Khand. Enjoyment – Anand in Smadhi and Sun Smadhi is beyond description.
That is why the enlightened souls go into very deep meditation some time for days together. You experience a lot of things during your Smadhi and Sun Smadhi, see a lot of things, meet a lot of Saints, Gurus, see Param Jyot, conversation with the Sants and Akal Purakh , it is beyond description wh at 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. You become Braham Leen, and reach Atal Awastha.
These stages are beyond description. Sat Chit Anand Ghar Hamare – Gurmukh Rom Rom Har Dhyae – Nirgun Sargun Nirankaar Sun Smadhi Aap, Apan Kia Nanka Apan Hi Fir Jaap and so on. One lives in Puran Parkash all the time and listens to Ilahi
Kirtan(heavenly Kirtan/singing)– Anhad Naad Dhunis (heavenly music) all the time.

I have also read that Anhad naad can begin to manifest in the transformation from Gyan khand to Saram khand.



Many higher beings advise that the nam jap should stop when anhad dhuni starts. For quite some time, i carried on with regular nam jap and trying to leave the sounds in the background !
I am getting the strong inclination that ajapa jap should be my next approach, but I could be completely wrong !

So how does one know which one they are hearing?
Do you see much difference with what was said above to this:
Discourse given by Sant Baba Isher Singh (Rare Wale) where his instructions were as follows with regards to the Anhad Shabad:
Sit in a secluded place and for 2.5 hours, closing eyes and keeping back straight at 90 degrees.
Keep on listening to the sound ringing in both ears and be intoxicated with it. One should hear this sound for 8-10 days.
After that one should direct one's consciousness to on the right ear. An extremely fine and sweet sound sound will begin to be heard from the right ear.
After about 10 days one should withdraw one's consciousness and cease to hear the sounds, ringing in the two ears.
After some effort one would be able to hear a sound from the Agya-chakkar (at the root of the two eyes and the nose). It is the same sound that one used to hear from the right ear.
After concentrating on the Agya chakkar, one should keep on hearing this music for 1 month or 2 and recognize it as the symbol of the Formless God.
Then one should uplift ones consciousness and listen to the music from the point where the eye-brows begin. After practicing for 2-3
months with full concentration one should raise the consciousness to up to the head, to the point where 4 parts of the oranium join which is called the palate. This point is also called the tenth gate.
After practicing this for 3 months one should hear the music from the back of the head, at the point where the backbone (spine) touches the Sukhmana Nadi. One should practice here for 5-6 months.
After this when the seeker becomes full adept, he should concentrate his consciousness on the tip of the nose. At his point he would see strange supra-worldy sights and one acquires carious kinds of power. This practice will take some two years. But there is a supreme need to keep watch on the instructions ordained here. Eager enthusiasm is required beyond limit. Under these activities, one would see different kinds of lights, strange sights of secret worlds and hear strange musical strains.

Here is some more from the book:

In addition to auditory perceptions, there are several related physical sensations that can accompany the sound current. These would include:

Fizzing – This is similar to static electricity on your skin, like the kind caused by a wool sweater when the humidity is low or by clothes just out of the dryer.

Vibrating – This is energy running in the body. It feels like mild electric current.

Tetany – This is an exaggerated version of the fixing and vibrating. Numbness, cramping and pain may accompany it.

Pressure Over the Ears – This feels like the sensation of taking off in a airplane or as if some has cupped her hands over your ears, but there is usually no sensation of actually being touched. Outer sounds may be muffed along with the sense of pressure.

Tunnel Vision – Peripheral vision may disappear. The sensation is that of looking through a tunnel. There may be an accompanying felling of movement through the tunnel. The walls of the tunnel may appear dark or seem to be made of light or branded light that can streak by with apparent motion.

Visual Hallucinations – Close contact with the sound current can completely alter one’s state of awareness. You may see sounds as light or enter into a visionary state. Experienced guidance is advisable in the “mystical” encounters, but be aware that you possess you own inner guide.

The Extraordinary – Because the perception of the sound current feeds the mechanism of perception itself, extraordinary experiences may occur. It is for this reason that techniques for perceiving the sound current have, in the past, been guarded by mystery schools. These secret practices were shown only to specially prepared “initiates” or devotional students.

Everyone has access to the sound current. I feel that everyone instinctively understands the sound current, but will allow our fears and desire for control to overwhelm our natural growth.

A flower blooms in its time. Spiritual growth should not be dictated. Each of us needs to discover his or her inner truth and spiritual powers. In spiritual matters, we need to learn to relax and listen to our innermost feelings.

This is especially true in the case of fear. Though fear is a natural response to the unknown, it can prevent us from passing through gateways to our evolution. This is often the situation people find themselves stuck in when it comes to the extraordinary sensations accompanying the sound current.

Do not be afraid of the sound. Be prepared to step into the extraordinary. If you need help, ask for it. If you ask, it will manifest.

The sound current is a gateway to enlightenment. It is also the foundation of reality, the primal tone of creation. It holds limitless power.

When is a person wise enough to bathe in such power? Maybe never. Sometimes you must begin on faith and proceed to wisdom. Wisdom comes through experience. You must allow yourself to wade into water before you can learn to swim.

Seems like a very well researched book.

I look forward to some more interesting postings from this.


Singhji, it's a little difficult to explain but I don't think t lures you away from real bhagti.
We have to use some form of tool to help focus and put our fixation on bhagti.
When meditating, some people use a little black dot or mandala to stare at. Some use a candle flame or jyot, but as sikhs, we use the dhun of gurmantar, tikuti, focus between brows, navel..etc..
I've learned that it is trying to find the right jugti that suits each of us according to how much devotion and bairaag we have.

I thought I would share some key points made in a book I read recently. Some of you might find the information contained within useful in your own personal spiritual journey's. Enjoy...
http://www.amazon.co.uk/The-Ringing-Sound-Introduction-Current/dp/0966535804/ref=sr_1_1?ie=UTF8&qid=1390990288&sr=8-1&keywords=the+ringing+sound
Do you Hear Ringing in Your ears?
If you said yes, you are not alone. Millions and millions of people have sought medical advice hoping to find an answer to the ringing in their ears, only to find there is nothing that medical science can do for them. They are told they suffer from tinnitus or similar maladies.
Although these buzzing, ringing, rushing sounds have been given new names by medical science, they are not new. They are perhaps as old as humankind. In the past, a great deal was written and taught about how to use these sounds productively. Techniques associated with the inner sounds involve the development of internal energy or what may be called spiritual power. Modern practitioners of such techniques often refer to these sounds as the sound current.
Sound current techniques also hold great potential for the expansion of consciousness. To reach into the sound current’s mysteries is to begin a personal adventure of self-discovery.
What does it sound like?
The auditory perceptions we have been referring to may be perceived in many ways. Commonly, they take the form of ringing sounds. They may be perceived as anything from a ringing, or buzzing (like the sound of a florescent light), to music. A common analogy likens the experience to that of listening to high-tension electric power lines. Anyone who has stood near one of the colossal Erector Set-style metal towers with suspended power lines, especially when the air is moist knows the crackly hissing noise.
Please do not be discouraged if you do not relate to the current descriptions. Just because you do not see an exact description of what you hear does not mean that you are not dealing with the sound current. Many other descriptions will follow and still only relatively few of the possible manifestations of the sound current will be explicitly described.
Generally, the “sounds” are first noticed in the right ear, but may be detected anywhere. As we will eventually see, these “sounds” are not sounds at all. The sound current is energy passing through an energy channel near the ear. It is only interpreted as sound.
The list below describes the various ways in which the sound current may be perceived is to catalogue them and give examples.
The first list is from a classic yoga book. It describes some of the more common ways in which the sound current may be perceived. Each description is preceded by its Sanskrit name
1. Cin nadam : Like the hum of the honey-intoxicated bees; idling engine vibration; rainfall; whistling sounds; high frequency sound.
2. Cincin nadam : Waterfall, roaring of an ocean
3. Ghanta nadam : Sound of a bell ringing.
4. Sankha nadam : Sound of a conch shell
5. Tantri vina : Nasal sound, humming sound like that of wire string instrument.
6. Tala nadam : Sound of small tight drum.
7. Venu nadam : Sound of a flute.
8. Mridamga : Sound of a big brass drum
9. Bheri nadam : Echoing sound
10. Megha nadam : Roll of distant thunder.
Additional common descriptions would include the chirping of cricket(s) or boiling teakettle whistling. Flowing water or wind are also common descriptions. These sounds can be of a high frequency, like florescent or halogen light, or of a very low frequency with an undulating or even slowly oscillating palpable physical quality. They may be smooth and harmonious, or very rough and jangly. They may be barely audible or seem more deafening. Often these tones appear just at the edge of hearing or sound very distant. When they seem close and loud, they actually vibrate the physical body.
When Would I Hear it?
The sound current is most noticeable during periods of high stress or paradoxically, deep relaxation. It may be fair to say that perception of the sound current is most notable when the body’s homeostasis is either highly threatened or highly attuned. Perception of the sound current may be particularly strong under the following circumstances:
Sleep Deprevation Illness or High Fever Influence of Drugs and Alchohol Physical or Emotion Trauma All of the above bulleted items relate to altered states of consciousness. They also represent potentially dangerous situations for the physical body. None of these is advised for inducing perception of the sound current. Aside from the obvious dangers of employing such methods, there is an inherent distortion of the natural experience associated with the stress created by such methods. Consequently the psyche cannot interpret the resulting perceptions well. The quality of subsequent experiences is also compromised by the body’s attempt to recover from the onslaught of imbalanced energy.
The sound current can be explored in its positive aspects through quiet inner stillness or focused energy technique. The following practices are recommended for enhancing perception of the sound current and personal vitality in general:
Deep Relaxation Techniques (Yoga) Certain Types of Breath work Shabad Surat Yoga Exercise : Playing with the Sound Current
Sitting quietly and comfortably with your eyes closed; listen to the sound curernt’s tones. Locate where the tones appear to be within or near your body.
Now isolate a tone on the right side of your head. If one is not there then simply intend to find one. Play with the sound by smoothing its vibrations or raising its pitch by gently reaching into it and intending a harmonious result.
Once you have a nice clean tone, see if you can move it to your crown chakra, or hair swirl. Listen to this chakra tone for a few minutes with a quiet mind. Observe yourself and you sound current carefully as you listen.
Changing Tones
In sound current mediation techniques, these sounds maybe modulated to produce desired states of conscious awareness. Specific states are associated with certain tones. Knowing a tone allows one to summon a specific related state of awareness.
Seeing the Sound Current
Many people receive light impressions while perceiving the sound current. Close your eyes. Imagine you are inside your head looking at the inside of your forehead, just above and between your eyes. From that place listen to the sound current and observe. Do not judge.
Receiving the Sound Current
Most people do not consciously perceive the sound current. It is filtered out on a subconscious level. As an example of how it happens, listen to a spiral seashell. The white noise it produces is an amplification of the sound of moving air. A similar noise occurs in your own ears. It is always there, but you do no hear it. The reason you are not aware of its presence is that your brain does no consider it critical to your physical well-being, since is does not require conscious attention or action. The information is regarded as non-threatening, monotonous, background noise. It is considered superfluous and is there fore disregarded. It never reached you on a conscious level.
But if a strong wind picks up, then that is a survival issue. Your brain is interested in threatening weather conditions. Suddenly, you hear the sound of moving air very well, because it is above normal background limits. But when our systems are running within normal tolerances, background information is not reported to the conscious mind.
Exercise : Shifting Awareness
Sitting comfortably, lightly touch your forehead just above and between the eyebrows. This is called the “third eye chakra”. With your eyes closed move your awareness to that point. Allow several seconds to get a feel of being there. Now, move your hand to the back of your head. Touch lightly on the knob of the back of your head, which is opposite your third eye chakra. This new area is called the “willpower” because it is the source of your personal will. With eyes closes, send your awareness to this new point. Get a feel of being there. Next repeat this exercise without your finger, using only your awareness. Then move your awareness to the center of your head. From there, move back in you head until you find a natural resting place for your awareness. This will be the place from which you will do your beginning meditation techniques.
Exercise : Listening to the Sound Current
Mantra meditation is the foundation of sound current meditation. When you are comfortable with that technique, it is time to add the sound current.
The sound current is usually noticed first in the right ear. Right-side tones lead up to the higher awareness. This is the easiest and most secure way to begin. Simply listen for the sound in, or near the right side of the head.
In time, you will hear buzzing, ringing or roaring sounds. They may come as a feeling or vibration more than hearing. You may perceive the sound current as light. As you listen, you will become more connected with the sound current. It may seem familiar, like something you remember from a long time ago. You may hear many other tones. Listen to the highest, finest vibrating tone. Gently monitor your impressions. Listen to your own inner knowing. Be your own guide.
Exercise : Following the Sound Current
Once you are comfortable with mantra mediation and listening to the sound current, you can begin playing in the tones. Essentially the procedure is to begin with mantra mediation to quiet the mind and enter into a higher state of awareness. When you hear then sound current, begin listening for the higher, finer tones on your right side.
When you are listening to a tone on your right side, it may be you hear another higher, finer tone further to the right. Move your attention to that tone. It will lead you to higher fields of awareness that constitute greater realms of energy and wisdom in the Cosmos and in your own being. Remember the journey moves simultaneously into inner and outer worlds as you follow the sound current up and back to the right.
During the process you usually lose track of your mantra. You are then using the sound current as your mantra.
Currents of Sound
The sound current is like two rivers of energy. One flows down to the manifestation. That is the left-hand side. The other flows upward, back to its Source. Perceived as a distance, these rivers are shinning ribbons of light. As your awareness draws closer you being to hear the sounds of rushing waters. You can sit by the river’s edge and be soothed and enlightened by the sounds of dancing cataracts. Or you may enter into the stream. There you will be transported. Your Inner Awareness determines the final destination. The ideal path is to learn at the river’s edge until your conscious becomes familiar with the flow. Simply listen at first. Then you can enter. All this is directed by your intent. Proceed like you know how. On some level you do. Spirit will acknowledge you intent and guide you.
Exercise : Entering the Sound Current
Enter the sound current is accomplished by choice, or intent. Focus your attention into it rather than on it. This a bold manoeuvre. It can sweep your consciousness away. The securest method is to maintain the focus of your consciousness on the crown of your head. This crown chakra is located at your hair swirl just behind the top of the head.
Allow your spiritual sight to follow the sound current. Think of it as a flying portion of your awareness by remote control from your crown chakra. When your session is complete, return your all thoughts to your physical body.
What should I expect?
Good question. The answer is limitless. Expect a quiet, peaceful mind, which remains with you longer and longer throughout the day as you practice. A sense of inner centering will grow. From that place of Inner Silence in your Self, you will be able to flow more easily in all realities and situations including daily life.
You may see other beings, other worlds, or manifest any number of psychic experiences. These are the worlds of the mystics. Humans are powerful beings. You are in charge. Always use your best judgement. Take command when required. You may call upon your own inner higher awareness for guidance. Be reverent of everything, but do not be overly impressed by anything. Do not be afraid. Listen to your feelings. You are connected to all things. In a very real sense, you are the center of your world. In that place, you are more powerful than anything you meet in mediation. Trust your inner Self. Spirit will guide you.
Final note
I have studied with many master teachers. Much of the information I have been exposed to was considered too potent for the general public. All the secret and popularized practices I have studied, and all the other energy techniques with which I am familiar, pale in comparison to sound current techniques.
There is power, wisdom, awareness and great mystery in the sound current. Listening to the sound current will help you become aware of the awareness of the Cosmos. It will bring Self-Awareness. Listening to the sound current is becoming aware of awareness Itself.

The key when sitting in crossed leg postures is to just let the legs go to sleep. This will help overcome body consciousness. 
The feeling of the rug being off the ground etc is due to changes happening in the body, probably a purification of the inner ear channels (an area which is responsible for balance) creating an illusionary feeling. You can safely ignore it. There was a time when i used to feel like I was flying when I sat in asan. 
 

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. 
 
 

Simple answer is not a yes or a no... but the question is who is the ''real pakhandi or faker''?
It's me and you mate...us... the manmukhs..that question the integrity or higher order of some other gursikh.
....
You may say, ''what gives the other gursikh such higher order or status ?"
Well, i would say that if there is some gursikh or bhai sahib amongst us that could teach us a thing or two, and in turn we may learn something from them..... then in turn, they would have such a higher order/status than me & you.
So if I want to be a faker and question the teacher.. then that makes me the real pakhandi.

Besides the guy doing the slating is from the group of missionaries that deny dasam bani, deny naam simran and very openly promote khula maas(from macdonalds) instead of looking at meat issue with regards to nihang/warrior/jhatka tradition.

They have the charms and persuasions of wrongly distorting gurbani for their own personal agendas.... so what deal and how difficult would it be for them to distort the lifestyle, kamayee, gyaan of some gursikh ?

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),

For everyone interested if you can understand Punjabi, please watch this
some audio issues but this is truly the best!
 
Now I know how to leave body, I had incorrect understanding/assumption. I haven't left so far but I'll keep practicing daily now.
Step 1. comfortable position, start Waheguru simran, saas giraas(as described in this video as well), aim significantly reduce the thoughts to reach chautha padh(turiya), call out Waheguru with certain belief that he is right there, with you, even all is Waheguru, call out with love and some bairag(yearning, craving)
         2. If you can hear anhad shabad then start listening to it and full concentration, still hearing Waheguru with breath or in anhad shabad itself, if you can't hear anhad shabad go back to step 1, read more Gurbani, it will start eventually.
         3. After hearing anhad shabad for some time now, with actual concentration(reducing thoughts even further and settling down in sehad ghar, forehead, house of mind), there you may get amrit as needed, the anhad shabad should keep increasing in sound with more successful concentration and lack of thoughts(you have separated from wind, thoughts and if a thought or 2 comes its easier to let go and stay in the chautha padh)
         4. This is what was missing for me, your Waheguru should be going on inside now, so light, so subtle, body is very relaxed now, almost about to sleep, anhad shabad is quite loud, this is Naam, your aim is to take your concentration to like the sound, this is the marriage that Gurbani talks about, of Concentration(surti) with Dhun(sounds). Power of Naam is so much it is supposed to take you in(like entering sleep but you are barely awake, a bit of shock happens like electric shock). Now you have successfully left the body, it is not like astral projection, it is concentration entering sound world, marriage of mind's concentration to the anhad shabads(Waheguru's voice i.e Naam).
The other side is a game of Concentration and sounds. I shall update as my own experience reaches closer, I'm working on the Step 4, electric shock info came from my father who was able to do the last part once. But do watch the video all is step by step explained.

Woah this is an amazing thread. Waheguru Ji... Thank you for sharing. This is truely inspiring
 

Interesting how in the video he says to pay attention.

Similarly, as we do Naam Simran we must keep our attention on the sound of our voice.

dhhun mehi dhhiaan dhhiaan mehi jaaniaa guramukh akathh kehaanee.
The meditation is in the music, and knowledge is in meditation. Become Gurmukh, and speak the Unspoken Speech.

SUNN SAMAADHI:
CONVERSATION WITH GOD
"Everyone speaks of the Sunn Sunn, or Absolute God, the unmanifest Void.
How can one find this Absolute Void? Who are they, who are attuned to
this Absolute Void?" They are like God, from whom they originated. They
are not born, they do not die; they do not come and go. O Nanak, the
Gurmukhs instruct their minds (sggs 943). In the Sunn, or Primal Void,
the Infinite Being assumed His Power. He Himself is unattached, infinite
and incomparable. He Himself exercised His Creative Power, and He
gazes upon His creation;... This Primal Void is pervasive throughout all
the ages. That humble being who contemplates this state is perfect;
meeting with him, doubt is dispelled (sggs 1037).
<><><><>
Man's ultimate quest is the final evolutionary frontier which is within man himself. It is the Truth spoken by the scriptures and the Enlightened Beings that the Absolute God resides deep within each and every one of us, and that He is realized through control and purification of the mind. One who knows this mystery of this All-pervading Principle, knows Him. Therefore, in the search for God, none can afford to forget the basic rudiments of Spirituality that the same One God lives within all beings. Accordingly, the Gurbani (Sri Guru Granth Sahib, SGGS) reminds us that those who search Him in the externalities of the world are mentally deluded.
Sabh kish ghar mahi baahari naahee. Baahari tolai so bharam bhulaahee: Everything is within the home of the self; there is nothing beyond. One who searches outside is deluded by doubts (sggs 102). God, who is Eternity-Consciousness-Bliss, does not talk through our material senses. He does not talk through the mouth either. He talks to his humble servants in the state of "Sunn Samaadhi", when they are completely Desireless, Egoless, notionless or Nirvikalpa — the state where one's psychological ego is completely silenced. This is the state beyond speech, body, and mind; the sate in which one is completely enraptured with the Essence of the Divine Name or God-consciousness. Hence the state of "Sunn Samaadhi" is God's Mind! Whoever contemplates this state has attained the Spiritual Perfection. In short, in "Sunn Samaadhi" Aatmaan (Soul) can talk to the Parmaatamaan (Super Soul), continuously. The Gurbani confirms it as follows:
Sunn samaadhi guphaa tah aasan. Keval brahm pooran tah baasan. Bhagat sang prabh gost karat: One sits there, in the cave of Sunn Samaadhi; the unique, perfect God dwells there. God holds conversations with His devotees (sggs 894). Sunn samaadhi Naam ras maate. Aath pahar jan Hari Hari japai: In the Sunn Samaadhi, they are intoxicated with the essence of the Divine Name. Twenty-four hours a day, His servants chant the Name (sggs 265). Simply put: "Sunn Samaadhi" is the state of Absolute Spiritual Silence. However, here the "silence" must not be mistaken for verbal non-communication. It is at a more fundamental level where there is no notion (or false ego). To put it otherwise, it is the state of Intuitive Poise or Silent Trance corresponding to mind's complete absorption in the Formless Being. In other words, when mind is one hundred percent fixed for understanding the real Self, it is said to be in Sunn Samaadhi. For example, for someone to say that he is in Sunn Samaadhi is to say that he has fully realized God-consciousness (Naam-consciousness or Shabad-Surati). Among all forms ofSamaadhi, this is the highest form. It is Self-realization. At this stage there is no longer any connection with worldly pleasure; for one is then transcendental to all sorts of joy derived from the senses. Also, at this stage, one attains perfect understanding that he is eternally the Sewak, Daasa, or servant of God. Once the devotee becomes situated in this Transcendental position, he never descends from it. When the nonapprehension of Reality is destroyed in the direct experience of the Reality, Maya (delusion, ignorance, egoism, etc.) folds her magic kit and disappears, never to come back. This is an irreversible process. Therefore, unless a devotee has reached this position, he is unsuccessful.
Sunn samaadhi rahahi liv laage ekaa ekeee shabad beechaar...: Some remain absorbed in Sunn Samaadhi, their minds fixed lovingly on the One Lord; they reflect only on the Shabad. In that state, there is no water, land, earth or sky; only the Creator Lord Himself exists. There is no intoxication of Maya there, and no shadow, nor the infinite light of the sun or the moon. The eyes within the mind which see everything — with one glance, they see the three world (sggs 503). Naamaa kahe chit Hari siyu raataa sunn samaadhi samaaugo: Says Naam Dev, my consciousness is imbued with God; I am absorbed in the profound state of Samaadhi (sggs 973). Before we dive deeper into the Gurbani's exploration of this sublime state of Sunn Samaadhi, it might be helpful to know that there are some other terms that are virtually synonymous to it. They include: annihilation of mind, purification of mind, seedless trance, celestial trance, deepest trance, celestial void, nothingness or emptiness, celestial silence, celestial realm, celestial stillness, absolute void, profound void, primordial void, unmanifest void, state of thoughtlessness, state of absolute absorption, state of no "I, me, mine, your", state of no-mind, state of celestial ecstasy, state of complete surrender to God, state of enlightenment, Chauthaa Pad, Turyaa Avasthaa, Sahaj Avasthaa, Tenth Gate, vision of Reality, awakening of Kundilini, intuitive poise, primal Samaadhi, deepestSamaadhi, deep meditation, cave of the heart, liberation from bondage, platform of transcendental consciousness, absorption in the Formless, living dead, living liberated, talk within, God Union, silent talk, Kingdom Of God, the Absolute Lord Himself, God Communion, Divine Darshan, and so on. In short, it's the absorption in Naam-Rasa,Naam-Ranga, or natural state of Unconditioned Consciousness.
Sahaj samaadhi sadaa liv hari siou jeevaan haru gun gaaee: I am absorbed in Sahaj Samaadhi; lovingly attached to the Divine forever, I live by chanting His Praises (sggs 1232). The Gurbani has laid tremendous emphasis on advancing to this state of Sunn Samaadhi. Here the Soul becomes absorbed in the fire of the Divine Wisdom which roasts the seeds of ignorance, false ego or the body-bound inclinations. The individual looses the sense of individuality — the Soul realizes itself and the Infinite Consciousness as one. This the state in which one sees the One Spirit in all beings and all beings in One Spirit; the ocean in all waves and all waves in the ocean; the clay in all pots and all pots in the clay; the gold in the bracelet and the bracelet in the gold; the sun in the rays and the rays in the sun; the string in the beads and the beads in the string; the moon in the waters and waters in the moon; the fragrance in the flower and flower in the fragrance; the wood in the fire and fire in the wood!
Udak smund salal kee saakhiaa nadee trang smaavahige...: Like drops of water in the water of the ocean, and like waves in the stream, I merge in God. Merging my being into the Absolute Being of God, I have become impartial and transparent, like the air (sggs 1103). This is the state of Saakshi-Bhaav — the Eternal Witnessing. Here one witnesses the ego consciousness, the Soul Consciousness, and the Infinite Consciousness all existing together. A man in this state may even be outwardly engaged in worldly duties in the fulfillment of God's Cosmic Plan, he may even look irreligious and uneducated, but he ever remains immersed in God Consciousness with one hundred percent involvement of his mind; without any loss of God-unoin. He lives amidst the so called impurities of the material world without being affected by them just as the bird flies in the sky without leaving any footprints or mark; or just as the lotus flower floats untouched upon the surface of the water; or just as the duck swims untouched across the stream! Like the water vapor in the sky, he remains absorbed in the Self within. This is the state of perfect Freedom from bondage.
Sahje sahaj milyaa jagjeevan Nanak sunn samaae: In absolute ease and poise, one meets the Life of the World (i.e., God). O Nanak, one is absorbed in the state of absolute absorption (sggs 774). Sunn nirantar deejai bandh....: Focused deep within, in perfect absorption, the soul-swan does not fly away, and the body-wall does not collapse. Then, one knows that his true home is in the cave of intuitive poise (sggs 939). Sunn samaadhi mahaa parmaarath teen bhavan pat naamam: The consciousness in deep Samaadhi, the Supreme Being, the Lord of the three worlds — these are all Your Names, Lord (sggs 634). Girah kutanb mahi sahaj sumaadhee. Nanak naam ratte se sache bairaagee: In their own household and family, they are in Sahaj Samaadhi. O Nanak, those who are attuned to the Divine Name are truly detached from the world (sggs 1246). If an individual drop of water were to be separated from the ocean and analyzed for it's chemical composition, it will exhibit the same chemical qualities that of the entire ocean from which it has been separated. Similarly, the Jeeva (individual beings) separated from God, contains the same Transcendental qualities that of the Super Soul (Parmaatamaan) from which it has been separated. As such, Soul's affinity for Sunn Samaadhi is due to its Source, Waheguru, who Himself remains in unbroken Primal Samaadhi. The Gurbani explains that this Primal Void is pervasive throughout all the ages.
Sunnhu khaanee sunnhu bani. Sunnhu upjee sunn samaanee...: From this Primal Void, came the four sources of creation, and the power of speech. They were created from the Void, and they will merge into the Void. The Supreme Creator created the play of Nature; through the Shabad, He stages His Wondrous Show (sggs 1037). Sargun nirgun nirankaar sunn smaadhee aap. Aapan keeyaa Nanaka aape hee phir jaap: He possesses all qualities; He transcends all qualities; He is the Formless Lord. He Himself is in Primal Samaadhi. Through His Creation, O Nanak, He meditates on Himself (sggs 290). Arbad narbad dhandhookaara....: For endless eons, there was only utter darkness. There was no earth or sky; there was only the infinite Command of His Hukam. There was no day or night, no moon or sun; God sat in primal, profound Samaadhi (sggs 1035). If Sunn Samaadhi is the Soul Nature, then why Jeevas (individual beings) are unable to realize it? Our mind has three defects: restlessness, ignorance and inner filth. Mind conditioned with these three defects inhibits us from becoming permanently attuned to God-consciousness. Owing to our bondage of Maya — illusions, duality, false ego, mistaken identity, etc. — and the effects of our past reactionary Karma (Vaasnaas), we keep falling down again and again into body-consciousness. The nature of mental defects is opposite toSunn Samaadhi. A mind free of its defects is one with the Celestial Stillness (Sahaj). Therefore, only that mind which does not get disturbed by the changes in the material world is said to have attained the Absolute Ease and Poise (or Purity).
Maya phaas bandh nahee phaarai aru man sunn sunn na lookai.....Jiyu pritibimb bimb ko kayu mileehai udak kumbh bigraanaa. Kahu Kabeer aisaa gun bhram bhaagaa tayu man sunn samaanaa: The mortal does not break free from the bonds of the noose of Maya, and he does not seek the shelter of the Sunn, Absolute Being. He does not realize the dignity of the Self, and Nirvaanaa; because of this, his doubt does not depart....As the reflection of an object blends in the water when the pitcher is broken, says Kabeer, just so virtue dispels doubt, and then the soul is absorbed in the Sunn (sggs 475). Unman manooaa sunn samaanaa dubdhaa durmat bhaagee...: The disturbed mind has been absorbed in God; duality and evil-mindedness have run away. Says Kabeer, I have seen the One Fearless God; I am attuned to His Name (sggs 333). Some of the Gurbani's widely repeated terms include "Panch Shabad" (the five celestial sound currents) and "Anhad Naad" (unstruck celestial sound current). Although these primal sound currents reside within our Inner Being, we are still unable to realize them. Why? It is like the deer who in ignorance searches for the musk in the bushes even though the musk is ever present within its own body. Here the Gurbani reminds us that the same condition applies to the man — he also wanders around in the wilderness of doubts caused by his mental ailments. Consequently, he also searches for the Naam, Panch Shabad, or Anhad Naad outside; in other places and objects. In reality, they are all hidden within his own body, "here" and "now". Here the Gurbani reveals the secret to us.
Panch Shabad tah pooran naad.....Sunn samaadhi prabhu kirpal: The Panch Shabad, the five primal sounds, echo the perfect sound current of the Naad. The wondrous, amazing unstruck melody vibrates. .....There, they meditate only on the Naam. How rare are those who find this place of rest. The love of God is their food, and the Kirtan is their support. They obtain a permanent seat in the Infinite. No one falls there, or wavers, or goes anywhere. By Guru’s Grace, some find this Realm. They are not touched by doubt, fear, attachment or the traps of Maya. They enter the deepest state of Sunn Samaadhi, through the kind mercy of God (sggs 888). The Gurbani explains to us when this world had not yet appeared in any form, or when the Supreme Being Himself was in Sunn Samaadhior All-in-all, then the Jeeva (individual being) is not there to experience joy and sorrow, or life and death. Similarly, by awakening the Divine Grace within when ones enters into the state of Sunn Samaadhi, he becomes one with his Pure Being. As a result, we again become free from the notion of duality, birth and death, sins and good deeds, happiness and suffering, insult and praise, love and hate, etc. That's why the scriptures relentlessly challenge us to experience this Spiritual State "here" and "now"; for this intimate experience can only be experienced while in the physical body. One comes back again and again into flesh simply to realize his True Nature. Nothing more.
Tah harakh na sog na janam na marat: There (Sunn Samaadhi) is no pleasure or pain, no birth or death there (sggs 894). Tah paavas sindhu dhoop nahee chhahiaatah utpat parlayu naahee. Jeevan mirat na dukh sukh biaapai sunn samaadhi doyoo tah naahee. Sahaj kee akathkathaa hai niraaree: There is no rainy season, ocean, sunshine or shade, no creation or destruction there. No life or death, no pain or pleasure is felt there. There is only the Primal Trance of Samaadhi, and no duality. The description of the state of intuitive poise is indescribable and sublime (sggs 333). Jeevat marai marai phun jeevai aise sunn samaayaa: One who remains dead while yet alive, will live even after death; thus he merges into the Primal Void of the Absolute Lord (sggs 332). Taaree na tarai aavai na jaai. Sunn sahaj mahi rahio samaai: Man merged in God is not diverted by diversions and reincarnation. He remains intuitively absorbed in the celestial void (sggs 1162). How can we advance towards attaining this state of Pure Awareness? The teachings of the scriptures are precisely intended to awaken this state within us. By practicing control over the nine gates of the physical senses, one attains perfect control over the Tenth Gate (Celestial Realm). Consequently, the mind turns away from the world and enters into the Mind of God (i.e., Sunn Samaadhi).
Sahaj sunn ik birva upjyaa dhartee jalhar sokhyaa. Kahu kabeer hayu taa kaa sevak jin ih birvaa dekhyaa: In the profound void of intuitive Samaadhi, the one tree rises up; it soaks up the water of desire from the ground. Says Kabeer, I am the servant of those who have seen this celestial tree (sggs 970). Chhet aavai taa sahaj ghar paayaaa. Cheet aavai taa sunn samaayaa: When He comes to mind, I find the home of peace and poise. When He comes to mind, I am absorbed in the Primal Void of God (sggs 1141). God lives in the cave of the Heart — the deepest Trance or Celestial Void. He does not live in the cave of mountains or jungles. The Primal Lord sits within the celestial sphere of deepest Samaadhiwithin our Inner Being. He is the All-pervading Consciousness that runs in and through everything. In this context, the Gurbani helps eliminate the mental delusions or doubts of the so called Yogis as follows:
Sun mashindraa Nanak bolai....: Listen, Machhindra, to what Nanak says. One who subdues the five passions does not waver. One who practices Yoga in such a way, saves himself, and saves all his generations. He alone is a hermit, who attains such understanding. Day and night, he remains absorbed in deepest Samaadhi (sggs 877). Surati simriti duyi kannee munndaa...: Let contemplation and intuitive meditation be your two ear-rings, and true wisdom your patched overcoat. In the cave of silence, dwell in your Yogic posture; let the subjugation of desire be your spiritual path. O my King, I am a Yogi, a hermit, a renunciate. I do not die or suffer pain or separation. The solar systems and galaxies are my horn; the whole world is the bag to carry my ashes. Eliminating the three qualities and finding release from this world is my deep meditation. My mind and breath are the two gourds of my fiddle, and the Lord of all the ages is its frame (sggs 334). We mortals are challenged by the scriptures to become "living dead", or Jeevanmukta. How one can be living as well as dead the same time? However paradoxical it may seem, this is the state recommended by the scriptures to pursue. To become Jeevanmuktadoes not mean committing suicide, abandoning one's duties, remaining inactive, or running away from the world. It simply means to transcend the three modes of the material nature, resulting indissolving of the instinctive mind or false ego. As long as one is caught in Maya's tripple-trap, he can not be Jeevanmukta or liberated. Therefore, in simple terms, liberation or Mukti can be defined as freedom from the material consciousness or false ego.Sunn Samaadhi is the death knoll for false ego.
Janam maran kaa bhram gayaa Gobind liv laagee. Jeevan sunn samaanyaa gur saakhee jaagee: The illusion of birth and death is gone; I lovingly focus on the Supreme Being. In my life, I am absorbed in deep silent meditation; the Guru’s Teachings have awakened me (sggs 857). There are two kinds of ego: false ego and True or Pure Ego. The True Ego is nothing but the Pure Soul-consciousness. The false ego grows out of man's identification with the body (senses), mind (emotions), and intellect (thoughts). Thus the false ego in man is the mental-ego, which has the potential of being perverted by intellect waves, mental vibrations, and sense impressions.
The experience of Sunn Samaadhi is the elimination of this false ego or the sense of separateness from our real Self (God, Sat Guru, etc.). Just as fire, having consumed the fuel, disappears into its unmanifest form, just as the dreamer and his world of dream merge and disappear upon awakening, so too the false ego, as our sense of individuality, disappears into the experience of the Supreme state,Sunn Samaadhi.
Sunn samaadhi sahaj man raataa. Taj hayu lobhaa eko jaataa: My mind is intuitively absorbed in Sunn Samaadhi; renouncing egoism and greed, I have come to know One God (sggs 904). Upon the death of false ego, our senses become widow! This inner transformation results in purification of the mind, necessary for attaining oneness with the Pure Consciousness within. Without the complete removal of false ego or complete inner surrender unto the Self within, the complete oneness with Spirit is not possible; no matter how much one remains in silence or meditation.
Chuppai chupp na hovayee je laayi rahaa livtaar: God cannot be attained by observing silence, even though one may remain in constant meditation. Bin man mooye kaise hari paayi: God is unattainable without annihilation (i.e., purification) of the mind (sggs 665). Man maile bhagti na hovayee Nam na paya jaye: Devotional service can not be performed with a filthy mind, and the Name can not be obtained (sggs, 159). According to the scriptures, once the seeker has purified the instinctive mind, he becomes fit for employing his mind in unwavering contemplation, discovering the total identity of the essence behind both the individuality (Jeevaatmaan) and the universal Self (Parmaatamaan). When the shining Light or the direct knowledge of the real Self — the destroyer of the separateness between the Soul and God — arises in the heart of the individual, then Maya, the cause for the material world, disappears instantaneously, along with its deceptive effects.
The state of Sunn Samaadhi reminds the Soul of its Eternal Nature, Omnipresence, and Omnipotence. The attainment of this highest state is only possible by the practice of deepest love and devotion through the Naam Simran or Shabad Kamaaee (deep meditation). Hearing, perceiving, and contemplating it, the mind is enraptured and becomes Pure. It does not then waver and is no more affected by Maya.
The Spiritual practice of Shabad-Ghaalnaa or Naam-Simran(meditation) helps establish the Purity of the ego outwardly as well as inwardly. As a result, the awareness becomes centered on the Primal Void of the Absolute Self — the victorious union of Soul and Timeless Spirit in Cosmic Consciousness. What it means is that in order to link with the True being within, we must become attuned toShabad-Consciousness; which is the same as God-Consciousness, Divine-Consciousness, Cosmic-Consciousness, Pure Awareness, and so on.
Jin antar Sahabad aap pachhaanahi gati miti tin hee paaee. Eh manuaa sunn samadhi lagaavai jotee joti milaaee: Those who have the Shabad deep within, understand themselves; they find the way of salvation. Their minds enter into the Sunn Samaadhi, and their light is absorbed into the Light (sggs 910). Jo jan Naam niranjan raataa. Nanak soee purakh bidhaataa: That humble being who is imbued with the Immaculate Naam, O Nanak, is himself the Primal Lord, the Architect of Destiny (sggs 943). Kahu kabir jo Naam samaane Sunn rahiaa liv soee: Says Kabeer, whoever is absorbed in the Naam remains lovingly absorbed in the Primal, Absolute Lord (sggs 1104). The devotion and unselfishness are the two rivers. In between these rivers is the shore of Divine Wisdom, or Celestial Silence (Sunn Samaadhi or Infinite Self). Let's pray to Waheguru so that we all can make that place our Home. For all humble servants of God search for the way to get to That Place! Where there is no time ( or birth and death), no creator, no creation, no destruction, no worlds, no universe, no existence, no names, no forms, no "I" and "me", no "mine" and "your", no "this", no "that", no truth, no false, no likes and dislikes, no humans, no demons, no elements, no bodies and senses, no mind and thoughts, no meditation, no sorrow, no enjoyment, no beginning, no middle, and no end: all is at all times, beyond the comprehension of the body-mind-intellect. Only Infinite Awareness exists there.
Nayu nidh amrit prabh kaa naam....: The nine treasures and the nectar are in the Name of God. Within the human body is its place of rest. The Sunn Samaadhi, and the unstruck sound current of the Naad are there. The wonder and marvel of it cannot be described. He alone sees it, unto whom God Himself reveals it. O Nanak, that humble being understands (sggs 293). —T. Singh

http://sachanandani.blogspot.ca/2006/12/anhad-naad.html

This thread is more than just experiences. It is a more like a dairy that documents our journey to understand simran, the inner journey and what we are learning and experiencing along they way by a number of individuals. The posts contain subtle hints that may help someone in the future.
We might not have all the answers today but as I see in my own journey things I read 10+ years ago are presenting themselves again via different channels. There is some hidden truth out there which I don’t fully understand yet but I hope I am making slow progress in the right direction. 
 

started just to see what has been posted, but it is very addictive and full of WAHEGURU love. 
THANK YOU FOR POSTING!

For everyone interested if you can understand Punjabi, please watch this
some audio issues but this is truly the best!
 
Now I know how to leave body, I had incorrect understanding/assumption. I haven't left so far but I'll keep practicing daily now.
Step 1. comfortable position, start Waheguru simran, saas giraas(as described in this video as well), aim significantly reduce the thoughts to reach chautha padh(turiya), call out Waheguru with certain belief that he is right there, with you, even all is Waheguru, call out with love and some bairag(yearning, craving)
         2. If you can hear anhad shabad then start listening to it and full concentration, still hearing Waheguru with breath or in anhad shabad itself, if you can't hear anhad shabad go back to step 1, read more Gurbani, it will start eventually.
         3. After hearing anhad shabad for some time now, with actual concentration(reducing thoughts even further and settling down in sehad ghar, forehead, house of mind), there you may get amrit as needed, the anhad shabad should keep increasing in sound with more successful concentration and lack of thoughts(you have separated from wind, thoughts and if a thought or 2 comes its easier to let go and stay in the chautha padh)
         4. This is what was missing for me, your Waheguru should be going on inside now, so light, so subtle, body is very relaxed now, almost about to sleep, anhad shabad is quite loud, this is Naam, your aim is to take your concentration to like the sound, this is the marriage that Gurbani talks about, of Concentration(surti) with Dhun(sounds). Power of Naam is so much it is supposed to take you in(like entering sleep but you are barely awake, a bit of shock happens like electric shock). Now you have successfully left the body, it is not like astral projection, it is concentration entering sound world, marriage of mind's concentration to the anhad shabads(Waheguru's voice i.e Naam).
The other side is a game of Concentration and sounds. I shall update as my own experience reaches closer, I'm working on the Step 4, electric shock info came from my father who was able to do the last part once. But do watch the video all is step by step explained.

For everyone interested if you can understand Punjabi, please watch this
some audio issues but this is truly the best!
 
Now I know how to leave body, I had incorrect understanding/assumption. I haven't left so far but I'll keep practicing daily now.
Step 1. comfortable position, start Waheguru simran, saas giraas(as described in this video as well), aim significantly reduce the thoughts to reach chautha padh(turiya), call out Waheguru with certain belief that he is right there, with you, even all is Waheguru, call out with love and some bairag(yearning, craving)
         2. If you can hear anhad shabad then start listening to it and full concentration, still hearing Waheguru with breath or in anhad shabad itself, if you can't hear anhad shabad go back to step 1, read more Gurbani, it will start eventually.
         3. After hearing anhad shabad for some time now, with actual concentration(reducing thoughts even further and settling down in sehad ghar, forehead, house of mind), there you may get amrit as needed, the anhad shabad should keep increasing in sound with more successful concentration and lack of thoughts(you have separated from wind, thoughts and if a thought or 2 comes its easier to let go and stay in the chautha padh)
         4. This is what was missing for me, your Waheguru should be going on inside now, so light, so subtle, body is very relaxed now, almost about to sleep, anhad shabad is quite loud, this is Naam, your aim is to take your concentration to like the sound, this is the marriage that Gurbani talks about, of Concentration(surti) with Dhun(sounds). Power of Naam is so much it is supposed to take you in(like entering sleep but you are barely awake, a bit of shock happens like electric shock). Now you have successfully left the body, it is not like astral projection, it is concentration entering sound world, marriage of mind's concentration to the anhad shabads(Waheguru's voice i.e Naam).
The other side is a game of Concentration and sounds. I shall update as my own experience reaches closer, I'm working on the Step 4, electric shock info came from my father who was able to do the last part once. But do watch the video all is step by step explained.

For everyone interested if you can understand Punjabi, please watch this
some audio issues but this is truly the best!
 
Now I know how to leave body, I had incorrect understanding/assumption. I haven't left so far but I'll keep practicing daily now.
Step 1. comfortable position, start Waheguru simran, saas giraas(as described in this video as well), aim significantly reduce the thoughts to reach chautha padh(turiya), call out Waheguru with certain belief that he is right there, with you, even all is Waheguru, call out with love and some bairag(yearning, craving)
         2. If you can hear anhad shabad then start listening to it and full concentration, still hearing Waheguru with breath or in anhad shabad itself, if you can't hear anhad shabad go back to step 1, read more Gurbani, it will start eventually.
         3. After hearing anhad shabad for some time now, with actual concentration(reducing thoughts even further and settling down in sehad ghar, forehead, house of mind), there you may get amrit as needed, the anhad shabad should keep increasing in sound with more successful concentration and lack of thoughts(you have separated from wind, thoughts and if a thought or 2 comes its easier to let go and stay in the chautha padh)
         4. This is what was missing for me, your Waheguru should be going on inside now, so light, so subtle, body is very relaxed now, almost about to sleep, anhad shabad is quite loud, this is Naam, your aim is to take your concentration to like the sound, this is the marriage that Gurbani talks about, of Concentration(surti) with Dhun(sounds). Power of Naam is so much it is supposed to take you in(like entering sleep but you are barely awake, a bit of shock happens like electric shock). Now you have successfully left the body, it is not like astral projection, it is concentration entering sound world, marriage of mind's concentration to the anhad shabads(Waheguru's voice i.e Naam).
The other side is a game of Concentration and sounds. I shall update as my own experience reaches closer, I'm working on the Step 4, electric shock info came from my father who was able to do the last part once. But do watch the video all is step by step explained.

For everyone interested if you can understand Punjabi, please watch this
some audio issues but this is truly the best!
 
Now I know how to leave body, I had incorrect understanding/assumption. I haven't left so far but I'll keep practicing daily now.
Step 1. comfortable position, start Waheguru simran, saas giraas(as described in this video as well), aim significantly reduce the thoughts to reach chautha padh(turiya), call out Waheguru with certain belief that he is right there, with you, even all is Waheguru, call out with love and some bairag(yearning, craving)
         2. If you can hear anhad shabad then start listening to it and full concentration, still hearing Waheguru with breath or in anhad shabad itself, if you can't hear anhad shabad go back to step 1, read more Gurbani, it will start eventually.
         3. After hearing anhad shabad for some time now, with actual concentration(reducing thoughts even further and settling down in sehad ghar, forehead, house of mind), there you may get amrit as needed, the anhad shabad should keep increasing in sound with more successful concentration and lack of thoughts(you have separated from wind, thoughts and if a thought or 2 comes its easier to let go and stay in the chautha padh)
         4. This is what was missing for me, your Waheguru should be going on inside now, so light, so subtle, body is very relaxed now, almost about to sleep, anhad shabad is quite loud, this is Naam, your aim is to take your concentration to like the sound, this is the marriage that Gurbani talks about, of Concentration(surti) with Dhun(sounds). Power of Naam is so much it is supposed to take you in(like entering sleep but you are barely awake, a bit of shock happens like electric shock). Now you have successfully left the body, it is not like astral projection, it is concentration entering sound world, marriage of mind's concentration to the anhad shabads(Waheguru's voice i.e Naam).
The other side is a game of Concentration and sounds. I shall update as my own experience reaches closer, I'm working on the Step 4, electric shock info came from my father who was able to do the last part once. But do watch the video all is step by step explained.

Mirza Raja Jai Singh paying homage to Guru Harkrishan, Late Mughal school, circa 1740-50, National Museum, New Delhi.