Sat1176

All I can tell you is what my teacher said to me. If the state comes let it happen. All you can do is surrender. You will barely even be aware that it is happening. Only when your going in and out of that state do you some what realise that it is happening.
I’m not able to hold sunn state very long, as I find myself going into sehaj frequently. My teacher said I won’t be able to force sunn, so if I go into sehaj that is fine. In fact he said learn to go into this state faster and faster. If I can just go there by saying Waheguru once and boom your gone that should be the goal. Takes me much longer than that. Anything from 15 to 30 mins at the moment and that to if I lay down. If I’m sitting up it will probably take longer as relaxing is harder as legs feel the pain which keeps mind in the body.
If you can hear any kind of sehaj dhun at that time then latch on to it if you can.
I need to properly listen to this video but I think this bibi talks about sunn/sehaj.
 

All I can tell you is what my teacher said to me. If the state comes let it happen. All you can do is surrender. You will barely even be aware that it is happening. Only when your going in and out of that state do you some what realise that it is happening.
I’m not able to hold sunn state very long, as I find myself going into sehaj frequently. My teacher said I won’t be able to force sunn, so if I go into sehaj that is fine. In fact he said learn to go into this state faster and faster. If I can just go there by saying Waheguru once and boom your gone that should be the goal. Takes me much longer than that. Anything from 15 to 30 mins at the moment and that to if I lay down. If I’m sitting up it will probably take longer as relaxing is harder as legs feel the pain which keeps mind in the body.
If you can hear any kind of sehaj dhun at that time then latch on to it if you can.
I need to properly listen to this video but I think this bibi talks about sunn/sehaj.
 

Rom rom simran instructions:
Be One With the Cosmic Pulse
Day One
Blessings to you!  Welcome to 40 Days to Be One With the Cosmic Pulse.  
Japa is typically thought to mean repetition of a mantra.  But really Japa is the process of awakening a mantra.
Your own pulse should do Japa.  
You should not do Japa.  
Realize that inside you, there is a continual Japa.  The beat in the body continually repeats Sat Naam Sat Naam Sat Naam, without any effort on your part.  
Yogi Bhajan said, “Meditating on your own pulse is the hardest meditation a man can do.  But take the worst criminal on the Earth and make him meditate for 2 ½ hours on his pulse and after ninety days, give him a gun and tell him to shoot you.  If he can handle it, spit in my face.  That much cleansing can happen in consciousness.”  Let meditating on the pulse totally cleanse your consciousness.  Let it bloom you.
Whenever we chant Sat Naam, we always think that we are chanting.  When we think we are chanting, really this is our conditioned superficial “I” that is chanting.  
Realize that we have been chanting in the pulse all along.  Listen to the mantra in the pulse.  Be receptive to Japa.  Allow your witnessing consciousness to contemplate:  who is the one who is beating this heart?  
Meditate on the Japa of the pulse, and may Guru Ram Das always be in your heart!
Yogi Amandeep Singh

Sant Attar Singh Ji Mustanewale relics- rare video vaja 2006 video gifted to family in Surrey, BC.
 
Haan ji darshan karo ji:
 

sant attar singh ji maustanewaley vaja.mpg  
 

sant attar singh ji muastnaeywale vaaja part 2.mpg  

This is an invaluable write up by a Gurmukh on the path of surat shabad marg. Take laha and inspriation from it friends.
 
OUR NIJ GHAR-  THE FOURTH SUNN
Our mind thinks incessantly and does not hold still even for an instant. Under all sorts of distractions it wanders aimlessly in all directions. Only after finding a perfect Guru thru good fortune, who gives mantra of Lord's Name (for japna) that mind becomes quiet and tranquil:
"Eh mun na tikay bauhrangee deh dis dhavay.
Gur poora paaia vadbhagee Har Mantar deea mun thadhay" p-171
This is what Naam Japna does to a wandering mind. It tries to make it still, till it stops thinking when it is lured into the 'dhun' of the japna and comes inside where it is totally disconnected from the input of the five sense organs. It becomes totally thoughtless, a condition called 'sunn' in Gurbani. In this condition mind stops giving any instructions to the body which becomes still and is said to be in 'smadhee'.
It is in this condition the mind is disconnected from world of Maya of three modes and comes in where Naam/ Sabad is. This space where mind comes in is called 'sunn mandal'. Gurbani mentions about sunn many a time, as location of Naam, Satguru and God. Purpose of Naam Japna is to disconnect the mind from Maya and its bad effects in Raj Gun and Tum Gun and clean it up with Naam/ Sabad :"Bhareeay matt papaan kay sung. O dhopay naavay kay rung." Sabad is God's utterance in all the bodies: "Ghat ghat vaajay naad." and cleans the dirt caused by Mayan thoughts:                                                                                                                                      "Mun dhovo sabad laago Har sio raho chit laa-ay."p-919
   
The inner journey for spiritual development is thru sunn where Naam/Sabad Guru who is also called Satguru in Gurbani, who not only gives spiritual knowledge but also prepares the mind for meeting with Nirankar.
"Sabade he Naaon upjay sabade mail milaaia." p-646
As the mind just enters into sunn it is said to be sitting in FIRST SUNN. When the thoughtless mind in sunn merges with the ambient of the sunn mandal it adopts the nature of air there, the first creation of God, Sach:
"Saachay te pavna bhaiaa." p-19
"Suneh sunn miliaa samdarsi pavan roop ho jaae-geh." p-1103
This  condition of mind in Sunn Mandal when it merges with air is called the SECOND SUNN.
Continuing progress on this journey in sunn, Anhad Sabad, the unstruck divine melodies are heard there. These are the utterances of the Nirankar inside us as Sabad Guru. It is here that mind starts getting cleansed by Sabad/ Naam to prepare for the journey to the goal. This zone in the sunn manadal is called Amritsar or Pool of ambrosial nectar of Naam where mind bathes in it to clean itself:                                                                                                           
"Antar koohnta Amrit bharia" p-570.
This zone is also called  Dev Sathan, the area where devtas, the angels live in three gunas after physical death as they did not reach the Nirankar yet:
"Dev sathany kia nissani.
Teh bajay Sabad anahad banee."p-974
Devtas are stuck here and could not go beyond for not having done enough bhagti to cross over the 'bhavjal sagar'. They don't have to be born again but can't go beyond to unite with Nirankar. And beg God to give them another chance in human body so that they can do more bhagti to crossover to higher level:
"Is dehi ko simray dev.
So dehee bhaj Har kee sev." p-1159
This  state of mind surrounded by Anhad Sabad is called the THIRD SUNN. This is also called 'dhaval', a cross over between Bhavjal Sagar and Nij Ghar. Here mind is with air which it sheds before entering into the next sunn. This is also called 'dar' or doorway to the Sach Mehal/Parkash Mehal, the Mansion of the Divine. It is about this state  Guru Nanak Ji is writing about in 27th Pauri of Jap Ji Sahib, describing the symphony of celestial music going on at the dar or gate of the Sach Ghar where all His creation is singing praises to Him:
"So dar keha so ghar keha jit beh sarab smaalay.
Vaajay naad anake asankha ketay vavanhaary.
Ketay raag paree sio kaheean ketay gavanharay.
Gaavay tohnau paun panee baisantar gavay raja dharan duaaray."p-6              
 
Next step in progress comes when the mind is fully cleansed of the filth of  Maya  and is waiting for the Grace of God to open the Tenth Door to let His child in. This is preceded by sounding of Toor and Naad:
"Anhad Banee  Naad vajaaia."p-375
As the Door opens amidst sounding of Five Sabads, mind is welcome home having conquered five doots of Maya. Mind sheds the air and is illumined with Jot of God and is fully awakened to its spiritual self by the Sabad:
"Dhun upjee Sabad jgaaia" p-1039.
Free from bondage of Maya, mind sees nothing but Parkash or Divine Light/ Jot and finally meets the Beloved Lord:
"Pargati Jot milay Ram Piaray."p-375
This happens with the Grace of the Guru  that one meets the Lord, finds perfect peace and tranquility with such ease:
"Guru Nanak tutha miliaa Har Raaia.
Sukh raen vihaani sehaj subhhaia."p-375.
This is the area where dwells the perfect Lord Brahm in sunn-smadh and holds discussions with Bhagats. There is no happiness or grief and no death or birth (but absolute tranquility):
"Sun samadh gufa te asan.
Kewal Brahm pooran teh basan.
Bhagat sang Prabh gosht karat.
Taha harakh na sog na janam marat."p-894.
This is the Fourth SUNN and end of mind's journey back to its Nij Ghar and Sehaj Ghar where it can live in perfect bliss and becomes Jiwan Mukat, liberated while alive.
This sunn is also called Anhad Sunn. Those minds who reach this sunn become  just like the One Who created them:
'Anahad sunn rattay se kaisay.
Jistay upjay tishee jaisay." p-943
Sunn prevails inside and outside in all three zones; earth, sky and nether-lands. In fourth sunn mind becomes Gurmukh and its karmas are over and is not judged for these:
"Antar sunan bahar sunnan tri-bhavan sunam sunan:
Chauthai  sunun jo nar jaanai ta ko paap na punnan." p-943
This is the house of the True One as told by the Satguru and is also the true house of His child, mind who is on a physical journey on this planet, Earth:
"Satgur tay paa-ay veechara .
Sunn Samadh Sachay Ghar bara." p-1037
Gurbani guides us how to make it to our true home while alive and become a jeevan-mukat so that at the end of our physical life we land straight into Nijh Ghar and are met with our Father, Nirankar who greets us with a hug, congratulating us for our victory in fight with five-doots of Maya:
"Jo jan Har Prabh Har Har sarna tin dargeh Har Har deh vadiaaee.
Dhan dhan sabaas kahay harjan ko Nanak mel la-ay gal laee." p-493
Gurmukhs thus establish an easy access to Nij Ghar from Bhavjal Sagar via sunn, Anhad Sabad, Toor and back to Bhavjal Sagar for their mundane responsibilities following the same route back.
'Gurmukh aavay jaa-ay nisang." p-932
 
https://m.facebook.com/story.php?story_fbid=10155685879796417&id=528556416

Useful stages explained of how to seperating from pawan. 
1. No thoughts but aware of body
2. Merging into sunn and losing body awareness. Like falling asleep. 
3. No thought's, aware of body and also hear anhad sounds. 
4. Hear anhad sounds but also aware you have lost body attachment i.e sleep and are in sehaj. 

Here is rough translation:

First stage of simran, according to Gurmat, is to bring one’s scattered attention back. Normally it is absorbed in thoughts therefore to help bring the mind back within various points are given to help focus the mind.

Each syllable of the Gurmatar is chanted at the following points with focus/dhyaan.
Wa – Rasna/Mouth
He – Hirda/ Heart Centre/ Sunn state is also knows as Hirda when the Mind becomes pure.
Gu – Nabi / Navel / belly button / Nab Ghat where the breath originates from. There is also a knot here between the physical (astool) and non-physical (sookham) bodies via the breath. It will also be a point later on where we will come to and sit/aasan the mind.

SGGS Quote:
The breath is seated in the home of the navel; the Gurmukh searches, and finds the essence of reality.
naabh pavan ghar aasan baisai gurmukh khojat tat lahai.

This Shabad permeates the nucleus of the self, deep within, in its own home; the Light of this Shabad pervades the three worlds.
so sabad nirantar nij ghar aachhai taribhavan jot so sabad lahai.

Ru – Dharan (About 2 inches below the navel). This is the one end of the sukhman channel which has two ends. This is where parkash and Brahm Agan/fire manifest/pargat. FYI - Other end is the trikuti. ;-)

When your mind becomes free from thoughts then know that you have completed the first stage.

Now you have made the route in a down up motion, then when the breath goes in/down (i.e. Inhale) chant "Wahe" when you breath out to the Gagan/Sky (i.e. Exhale) chant "Guru". When you do simran this way again and again and when the mind looses its awareness of the body; mind separates (ateet) from the shabad and from the air/paun and when your surti begins to connect with the shabad (Shabad-Surat da mehl) then know that you have reached the stage of Swas-Giras simran.

After this when the shabad and surti merge, and when the surti breaks it's connection from the air then we need to start rom-rom simran. This is done in shej by putting the attention/surti on the heart beat (Dill Di Dharkan a.k.a Pulse). Then as the heart pumps the blood around the veins of the body in this way the shabad will also be pumped around the body.

Then when rom-rom becomes established, internal amrit drops start. It will feel like cold drops falling on the bare skin even when there are no clouds in the air. Another experience is if you go where people are doing bhagti then your rahkha - think that is what he said) chakar will make roms and stand on end. Where ever you hear any sound it will appear as it too is japing WaheGuru WaheGuru WaheGuru for example a running fan. These are indicators that your rom-rom is working.

Then we need to head towards Shej state where only dhyan remains. Then ahead we are told how to open the gate which is closed due to the imbalance of the air flowing. Sometimes we breath more through the left nostril and others times we breath more from the right. The other is the imbalance in the eyes also knows as chand (moon) & sooraj (sun) which are doors that are closed on the inside. Also the mind is lost thoughts in the trai-gun (tamogun, rajogun, and satogun). When you go to sharan of Guru he/they will tell you how to balance all these. Once balanced the gate will open and parkash will manifest and then you can enter the nij mahal, your true home.

Then you go on and merge into the parkash.

Keep watch, as sometimes some people who go to Sants and have their minds made unstable because the stay awake more during the night and day because they keep their Gyan Indriyas (5 senses – Sight, Hearing, Smell, Touch, Taste) awake because they try and do more jaap and simran. Guru Nanak’s way is different. If a person does loads of bhagti and stays awake for too long like staying awake for a few days then eventually the mind goes mental for which doctors do not have a remedy.

Quite a lot of people due to ignorance tread on this path in the wakeful/jagrath state with this wish to read this much bani, do this much simran etc. Guru Nanak’s Dev Ji's way is:

Eradicating the three qualities, dwell in the fourth state. This is the unparalleled devotional worship.
tarai gun maytay cha-uthai vartai ayhaa bhagat niraaree.

This is the Yoga of the Gurmukh: Through the Shabad, he understands his own soul, and he enshrines within his heart the One Lord.
gurmukh jog sabad aatam cheenai hirdai ayk muraaree.

In this way the mind needs to be awakened. The mind will be awakened when you enter the state of Sunn more quickly. When you leave behind the giyan indaries (5 senses) and fall asleep. Then the mind will come out again of Sunn again so take it back into the Sunn state and make it sit in the Sunn. When it merges in the Sunn it will eventually be awakened by the Shabad. It will eventually begin to look inwards at the play within, like it looks outwards today. Therefore do not stay awake too much via the giyan indaries.

Then due to ignorance when mind goes on the path of Shej and is awakened then eventually the Lord speaks and there is a very loud blast/tumbhakha. For example when a plane takes off, the blast/roar from the engine can break the glass from doors and windows. In this way when the Lord roars inside you it is louder. If one does not know this and one has not done rom-rom simran then the Mind cannot withstand it and the mind can be made unstable.

By following the stages outlined when the Lord speaks and rom-rom is manifest and one is in Shej, then he has the power to withstand it in the body. The first time it happens to a person he is shaken because it happens unexpectedly, but if one has knowledge, when the Lord speaks then he has the power/shakti to handle it in the body. Therefore on the journey anytime the Lord can speak to you and it will feel like the head is going explode, like the roof has flown off because the sound is so loud. At this time don’t panic, sometimes even light can also manifest. Just think the Lord has spoken and has come to the level of our mind in our body.

Like the pangtis:

The Panch Shabad, the Five Primal Sounds, vibrate with the Wisdom of the Guru`s Teachings; by great good fortune, the Unstruck Melody resonates and resounds.
panchay sabad vajay mat gurmat vadbhaagee anhad vaji-aa.

I see the Lord, the Source of Bliss, everywhere; through the Word of the Guru`s Shabad, the Lord of the Universe is revealed.
aanad mool raam sabh daykhi-aa gur sabdee govind gaji-aa.

Therefore don’t stay awake too much, stay in the dhyaan state. Ahead when there is Parkash, you go and sit in Truth/Sach, sometimes the Lord wants to speak with you and comes and awakens you and calls out you. Here one does not talk themselves until Waheguru himself calls out to you within. When he does call out to you, then you are in the awakened/jagrath state, you are in front of one another, then you can talk about whatever you wish.

In this way the place with Gost/Conversation takes place is ahead of Amritsar, where there is parkash of the jyot where the Lord is in the Shej ghar himself, where the Gurmukh’s go and talk with the Lord.

In this way, Gurmukhs are to do as much simran in the first and second stages so the thoughts stop and the wall of dirt is knocked down.

Gurbani starts all from the Dhiyan stage. When our dhiyan goes inwards, from inwards it starts to awaken and then from here is where the play starts which is what Gurbani tells us about. Therefore try and awaken the mind, go to the sharan of the Guru and do naam abhyaas is vital.

Then he goes through the example of Wa-He-Gu-Ru. With practice it becomes very intoxicating and mind begins to go within. With practice the Gu-Ru part can be said internally. It will forget about the body and giyan indaries and head towards Sunn.

Then he goes on to explain the Swas-Giras technique “Wahe-Guru”.

If you do this regularly you will quickly go into Sunn and amrit ras will begin to drizzle internally.

From the True Guru, contemplative meditation is obtained.
satgur tay paa-ay veechaaraa.
And then, one dwells with the True Lord in His celestial home, the Primal State of Absorption in Deepest Samaadhi.
sunn samaaDh sachay ghar baaraa.

No brother, they both are the students of PMKC Moga. We should put our dhyaan as per Dharamjeet Singh ji on a point outside our forhead. He points at it about 6 inches bahar than forhead Or nose end and Simranjeet Singh tohana calls the same as khali khala. Point is same only the manner of saying is different. 
That's what I have understood. I stand to be corrected. 

Some relevant passages from the book.
Guru Nanak Dev Ji gives us the example of day and night where he tells that our mind enters this body and begins playing during the day and when our body goes to sleep at night time our mind goes home to Sunn (house of mind). Sunn is the stage in which our body is sleeping (resting) and our minds are in their subtle appearance. When our mind enters this body, we use our earthly knowledge and with our thoughts we assign good and bad qualities to others. By doing this we are foolish. We no longer see Godly qualities of others and in this way we create good and bad thoughts. By creating this discernment we think we have wisdom. And by acquiring material wealth in this world, we think that we are rich and others are poor. We build religious places like Gurdwaras, Temples, Mosques and Churches where we sing praises of God, but we do not recognize real house of Truth that is our body. Our body is the real temple, Gurdwara, Mosque or a Church. This real temple within our body is known as Hari Mandir. Truth resides in the Hari Mandir. He also lives outside our body. By not recognizing God, we start to hate others and attribute no respect for their lives and do not hesitate to behave badly.
At night when we go to sleep, our game in the visible world comes to an end. At this time, we lose our duality and forget about caste, creed, and qualities of others. During sleep, our subtle body comes to reside in the Sehaj Ghar (house of our mind). In the Sehaj Ghar we forget about the material body, our family, our home and society.

This subtle body is our real appearance and our true home. Being able to rise above duality is important so that the mind can
recognize its true home.  
When our mind is in the body, our body stays connected to our breath and we take different thoughts. But, when we sleep our body is still breathing, but we are free from our thoughts. We don’t recognize where our mind goes when we are sleeping. Guru Nanak Dev Ji taught us that the house of our mind is invisible and formless. Those that understood Guru Nanak’s teachings were able to go to their home and leave behind duality. Those minds that were able to go home were able to free themselves from entanglements and were able to achieve happiness and joy in their lives.

Our body is made up of 5 elements and these elements have relation with the body parts and senses. The relation between mind and body is made during day time and is disconnected during night time. At night the mind goes to his house known as Sunn or Agam. Sunn is also known as Sehaj Ghar. In the morning, the mind leaves Sehaj Ghar and enters the body and starts to use the body parts and senses.
divas raat du-ay daa-ee daa-i-aa khaylai sagal jagat.
Day and night are the two nurses, in whose lap all the world is at play.
First, they told us how to connect the body by controlling the pawan through the use of the Gurmantra (chanting the word). When the mind is in control it will go to its house known as Sunn. The mind stays in its home for a period of time and then returns to this world. Most of the people do not know where the house of mind is and where the mind hides.
First, we have to teach the mind through love. If the mind still does not understand , then we have to discipline it with the Gurmantra. Through the Gurmantra the mind will learn to go to Sunn. But after going to its home, the mind will cheat us again by leaving it. We cannot rely on the mind and must learn to control it so that it will hear the Anhad-Bani in the Sunn and receive the refuge of Naam. In Gurbani, we have been given the example of a snake. If you try to capture or kill a snake it escapes by entering a hole in the Earth. We would be wrong to presume the snake is dead if we cover the hole. The snake merely hides and finds a way to exit and comes back again. Like the snake, the mind goes home but keeps finding ways to escape. In this way, the mind continually cheats us by leaving Sunn. Moreover, the mind intentionally acts deaf and does not listen to Naam.
For this reason, during prayer we should try to keep the mind in the body. If the mind stays in the body we can take it to Sunn. Despite their hard work in meditation most members of the congregation cannot control the mind. Those who don’t join the congregation really have no chance of controlling their minds. The reason the mind leaves Sunn is because it takes advice from the five subordinates from Kaal thinking they are his friends. It accepts them as friends and does not want to leave them. In reality, however, they are on the opposite team of the mind. They trick the mind into wasting its precious wealth (breath) in thoughts. Our pain and suffering is caused by our thoughts. When we waste our breath, the mind is devastated. In order to keep the mind away from thoughts, we have to meditate and contemplate on the divine word of God.
We have to repeatedly try to enter the body. We can do this by connecting to the air by meditation using the Swaas Graas simran technique (meditation with every breath) followed by the Rom-Rom (meditate with every heart beat) technique. When our mind enters the air it will also enter the body. If we can keep the mind in the body then we learn about the three qualities of Maya. At this point, the mind will enter the 4th state and the 9 doors of the body will close and the 10th door will open. We must learn to love and contemplate the divine word of God because the mind has been out of control for many ages. We should spend less time talking about this world and more time contemplating the divine word of God. We must learn to contemplate the divine word during all of our activities and not just staying in thoughts.
By meditating and listening to our own voice our mind will stay away from thoughts. Once the mind is free of thoughts it will enter Sunn. With enough guided practice the mind will go to Sunn very quickly. When the mind tries to exit Sunn we must do more meditation to chase it back to its home. Typically the mind begins to dream when it goes to Sunn. However, with guided meditation we will begin to control our thoughts and not enter in dreams thereby staying awake all the time. When the mind cheats us again, we will have to follow the same techniques to search for it.

When Guru Nanak Dev Ji had a discussion with those Sidhas, he told them that you sit in the Sunn and the mind can go out of the Sunn anytime. They were connected to playing music by instruments. Guru Ji told them that their mind was cheating them. Guru Nanak taught them that they should stop listening to music from outside. They should listen to the divine word from inside and get connected to it. He further advised them they should take their mind out of the body with the divine word but not fly their bodies.
Play that harp (inside the body), Yogi, which vibrates the unstruck sound current (Anhad Shabad), and remain lovingly absorbed in God.
(SGGS 908)
Guru Nanak Dev Ji gave the divine knowledge to the Yogis. He told them how their mind cheats them. By doing simran or meditation, the mind goes to Sunn (state of sleep). Once mind goes to Sunn, our body does not move. When the mind enters this body, then our body can move and walk irrespective of its weight. When the mind leaves this body, the body cannot move or walk.
Guru Nanak Dev Ji has told us a way for devotion which is different from other ways. This has been explained in Gurbani as.
tarai gun maytay cha-uthai vartai ayhaa bhagat niraaree.
Eradicating the three qualities of maya, dwell in the fourth state. This is the unparalleled devotional worship.
(SGGS 908 )
When we go out of three qualities of Maya (by stopping thoughts), our mind goes to Sunn (house of mind). While staying in Sunn, we will listen to the divine word of God from which we were disconnected after our birth. When we connect to the divine word, our true devotion starts. It has been explained in Gurbani as.
gurmukh bhagat jit sahj Dhun upjai bin bhagtee mail na jaa-ay.
The Gurmukh practices that devotional worship, by which the celestial music wells up; (SGGS 245)
The mind functions because of the air. Once the mind gets separated from the air and goes to the 10th door also known as Sunn, (house of mind) the air has connection with only the body.
When our mind sits in the Sunn (also known as Thir Ghar, Nij- Mahal, Gagan or Sehaj Gufa) Truth will wake it up by his divine sound.
Dhun upjai sabad jagaa-i-aa.
The celestial melody of the Shabad wakes the mind up. (SGGS 1039)
Sunn Samadh Anhad Tey Naad
In the Deepest Samaadhi (Sunn), and the unstruck sound of the Naad is there. (SGGS 293)

If your doing simran slowly and elongated (with slow long breathing) then sehaj avasta will naturally come as mind stills. Personally I don't think it's a bad thing. Lets say your doing you jaap during the day and you have had a good nights sleep then this is a very good stage. If your lacking sleep then it can also be a natural body response. If once in sehaj there are no dreams and thought, then that is also very good. If your falling into dreams then not so good.
Ideally one need to start hearing anhad shabads in this sunn/sehaj state. This can take time to manifest. In one katha I heard you have to repeatedly keep pushing the mind into this state and eventually the mind begins to awaken within.
When in the stage of no thoughts whether conscious or unconscious two jahaj's take off from that place. One is that of anhad shabad, and the second is that of falling into dreams and into thoughts and visions. You want to take the jahaj that is naam and keep surti attached to that with no thoughts.
If you want to stay awake you will need to do jaap with determination, josh and more faster pace.
I took these notes from Gurmat Meditation youtube channel about how to go to sleep with simran and continue bhagti throughout the night. Maybe it will offer you some guidance.
1.Elongate waaaahe guuuuru jap and listen to dhun. This should help stop thoughts
2.Listen to sehaj dhun if you can hear dhun and fall asleep
3.You will enter deep sleep without dreams
4.Then after some time you will come back for a short moment. Maybe to change sides. Don’t open eyes. Repeat gurmantar with surti or listen to anhad shabad or start gurmantar again.
5.You will fall asleep again.
6.Then you will awake again.
7.Listen to anhad or simran
8.5 shabads will start
9.Anhad Toor (very loud) may come as combined sounds or like loud horn being blown
10.Put dhyan (listen) on Toor if possible after which Parkash may manifest
11.Put dhyan (look) on Parkash (Transparent glistening light - Nirankar)
 

Please don’t try and put negative ideas into peoples head. If someone during abhiyaas someone encounters something negative let them state else it’s just speculation on our part. I would say to everyone remain positive until you personally encounter something which frightens you. These days there are so many Gurmukhs one can consult so no need to worry.

Waheguru Ji ka khalsa waheguru ji ki Fateh all
I am sorry but i don't agree to the sounds being negative - Gurumukhs always believe in "sab Gobind hai" they don't find any thing negative and are always positive- Nanak bhagtaa sadaa vigaas 
Only a person walking on the path of bhakti hears these sounds, if they would have been negative or from hell( lol) they would be common among all Indian politicians and so on..  as for body being paralysed that happens every time one tends to enter sunn. -i am sure  that's common among abhiyaasis ( haina @Lucky @Sat1176 @HisServant veerji . That happens as we put all our attention to the mind;(our concentration gets accumulated at one place) and takes us a considerable amount of effort to bring it back to the body, there's this paralysed feeling till then.. its Samadhi state i guess.
 
 
 

I was reading this transcript of Ishwar Puri on How to Meditate and Go Within. I found it very inspiring so thought I would share some relevant bits. It might offer as an aid as we make our inner journeys. Its bit of a long read but worthwhile.

Great Master kept on saying, “This is not blind faith. This is not believing somebody. It is believing your own experience. Go within and find out.” Then he would quote from all the religious texts; original texts. The Bible says “The kingdom is within you.” The other texts say “The original sound is the sound that created this world.” The oldest Rig Veda of the Indian Vedas, the old text script, the Sanskrit texts say that “The original creation took place because of the Naad, the Sound.” John’s Gospel says, “In the beginning was the Word, and the Word was with God, and the Word was God.”

How can all these different scriptures, all these different fountainheads of religion say the same thing? Who has practiced it? Who has gone inside to see if there is such a thing as the Word or a sound or a Nad or a Shabd? I said, “This has to be found out. You can’t have blind faith. You must see it yourself.” I made some progress, but I also gradually found that when you make that kind of effort which I was trying, there is a big obstacle on the way. That obstacle is your own thinking, your own mind. I discovered that the mind, which is supposed to be a great help to us, the thinking mind should be able to rationalize, think out, make a good effort, but itself it is the creator of doubt and fear.

Since then I have seen most people, my friends, when they are on the path, they suffer from the same problem. Their mind and their thinking process are creating doubt and fear. I wondered why there should be doubt of these things. The nature of the mind, human mind, is to create a doubt. It is not something unusual. The mind is designed to do it. As I discovered later on that the mind by its thinking process does not always
clarify things because it has limited data on which it works.

The mind is a logical machine. It works on logic, and as some of you might have studied logic, you know that logic is of two kinds, the deductive logic and the inductive logic. The deductive logic only deduces things, comes to conclusions based upon what is fed to the mind. You can say there is a white wall here in front of me. This is part of the wall; therefore, it is white. That is deductive knowledge. There is no additional knowledge that you get through deductive logic. The mind does not go beyond what is already known.

The inductive logic is a guess work. It speculates. This wall is white. This wall goes around the corner, which I cannot see. Presumably, probably, it is also white. That is an inductive method. It is uncertain. What kind of activity of the mind can give me certainty? There is nothing that would give me certainty. Today the mind says this is very clear. Tomorrow a new factor comes in, you learn something new, and the old conclusion.
becomes absolutely wrong.

I discovered that the mind creates doubt by its very nature, by its very function. The mind functions in a very unique way, that it creates time and space for us. It creates thinking in us, and through thinking, it picks up the sense perceptions and translates for us. It took me some time to know that the mind is what sees things, what hears things, what touches things. All sense perceptions are merely stimuli that come to us. The mind tells what it is. If I saw a painting, I can't know it is a painting. I see just globs of color. I see different perception of sight. I look at it. The mind converts it and says, “That is a nice painting.” The interpretation of all sense perceptions is being done by the mind. Because the sense perceptions keep on changing the perceptions we are getting, the mind keeps on changing interpretation. It did not take me very long to find how unreliable the mind is to seek anything of reality or clarity. Therefore, I have to find something else. What else is there?

I found that most of us are misled into believing that we are the mind, that our consciousness consists of nothing else but the thinking self. That the thinking self is “I” and that is what the self is. We totally forget that there is some part of us which is conscious, knows it is there, and does not depend upon thinking. For example, intuition, the flash of gut knowledge that you get suddenly … there is no process of thinking involved in that, and yet you know sometimes a gut feeling seems to override what the thinking mind is saying. The mind says, “Don’t do this.” The gut says, “I have to do it.” “Why?” “I don’t know why.” The thinking mind is saying, “Don’t do it”, and the gut feeling says, “Do it”, or the reverse. The thinking mind says, “Do it”, and the gut feeling says, “No, it is not right.” Whether you call it the conscience speaking inside or if you say the second mind speaking inside, the higher mind speaking inside, there is obviously something else that does not require the process of thinking, yet is conscious in yourself.

This was a very big discovery for me, and it was made very clear by Great Master in his explanations to me. He said, “We do not have only the mind. We have the soul and the mind. They are not the same thing. The soul of a human being is pure consciousness. It does not require thinking. It can function on its own, and its own functions are intuition, love, beauty, joy. Only the soul can experience these; the mind cannot. The mind can do thinking, rationalization, logic, interpretation, but it cannot create love, it cannot create intuitive knowledge, it cannot create the sense of beauty and joy, and bliss that we get.

Once we knew the distinction, also we found out the mind functions only in time and space. Even the smallest thought takes duration, takes time. Intuition soul functions outside of it. It gives you instant knowledge, instant feeling. There is no time involved. The mind functions in time and space. The soul, the spirit of the human being, which is pure consciousness, can function without it. Once the distinction was made … and very clear … that there is a mind and a soul, that who are we? Are we mind or soul? It doesn’t take very long to discover that mind is merely an accessory, a little machine added to ourselves, like a little computer we are carrying in our heads. The mind is like a computer. Whatever you put into it, it processes and gives us results.

But the soul consciousness is the real self, that is the powerhouse that makes the mind work, that makes the senses work, that makes this body work. Our life force, our real life, our real consciousness is the soul, not the mind. Once that came into my knowledge, and Great Master emphasized it, “Don’t forget you are the soul, not the mind. What would happen then? Do not be led by the mind. Lead the mind! The process is very simple.” His teaching then became very clear to me, that we have been led by the mind all our life, that thoughts dictate to us what we should do. Instead of that, our gut feeling should dictate what to do and tell the mind, think like that, and do it. It is the soul that should make decisions, and the mind should implement them. This was a reversal of our ordinary way of living. Ordinarily, we think what to do and then somehow hope that destiny will take us along the path, something else will take us. Our consciousness will follow it. But we are putting the mind ahead and the soul to follow. The truth was that if you want to find out the reality of who you are, you must put the soul ahead and then instruct the mind what to do.

So meditation became a very simple exercise. Meditation was “Soul giving direction to the mind; do this.” Then I understood what the whole process of initiation was, why we repeat mantras, why we repeat words. It was not just because those words are special … mantra, which of course they may be, but we don’t know. At the least the initial function of repetition of words which we don’t even understand, the initial function is that the mind should be instructed to think of those words and squeeze out other words of thought. It is a control of the mind. By repetition of words, you can squeeze out the thoughts that otherwise take us astray. It is the thoughts that take us away from ourselves.

Every time we think of something, it has an association of ideas outside of ourselves. We think of our children, our work, our business, our friends or associates, our concerns and worries about what is going to happen. Every time we have a thought like that, it takes us away from our own center. We are never actually sitting in our own head. Our consciousness is proceeding from our head. Our attention flows from there, and we never spend any time there. Through our thinking process, we are spending all our time outside.

Therefore, the meditation process became simple. It is just an act of withdrawing your attention, withdrawing your consciousness from everything outside and putting it back on yourself to discover who you are as a soul, not as a mind, not as a body, not as sense perceptions. So this was a clear method that Great Master was able to explain in so many ways as time went on. When I was … it was the ‘40s, about 1942, when I had my last question and answer session with Great Master. I said, “Master, I have one more question to ask you.” That was about experiences that were being generated by His method of meditation. From 1943 I never asked any questions. All questions were answered internally.

I tell people, “Do you know all your questions have their answers inside you? There is not a single question that you can ask for which the answer does not lie inside you.” When we ask somebody else for an answer, we are only verifying the answer that is inside us is correct. When somebody gives us an answer that makes no sense, we reject it. If somebody says something, say, “I knew that! That is it!” Then we are just getting a verbal confirmation of the answer that was already in us. Through the meditational techniques of the Great Master’s teaching, we are able to see the answers before you even ask them. The answers even precede before you can put the questions.

Therefore, you discover that answers to all questions of your mind are sitting inside you, and all you have to do is go to the point where the answers lie, which is the mental region of experience, which means that there are many regions of experience that we can have access to through meditation. The regions of experience are the physical experience of the physical world. We are all sitting here in the physical world.

Our bodies are physical, material, and through the body, our sense perceptions, and our thoughts, we are connected to the rest of the physical and material world. If you were not material, there would be no material world around us. Our physical body connects us and gives us the experience of the physical and material world. This is a level of consciousness. We are experiencing consciousness by being conscious of the physical world. If we withdraw our attention in this body, if we just withdraw our attention within ourselves to the point from where it looks like attention is flowing out and connecting us with the world outside, if we just withdraw our attention to the point from where we can notionally see our attention is flowing out, which is in the head. It doesn’t take very long to introspect and see, am I putting my attention from my hands, from my feet? Of course, they are too far removed from my head. You can just by thinking about it, just by introspection find out that the attention, which is the movable part of consciousness, which is the manipulative part of consciousness, which you can move here or there, put your attention here or there, or not put attention here or there, that part is flowing out from your head through the eyes, through the thinking process. It all takes place in the head.

Therefore, when you close your eyes, you are still there. The feeling that as a conscious being, if you are just a conscious thought existing, where are you existing? You will discover it is in the head behind the eyes. The rest of it is attached to you as a physical body. Therefore, the right place to withdraw your attention would be the third eye. Great Master said, “The truth is the door to all inner perception lies inside the head behind the eyes. If you want to experience all these things we are talking about, on different levels of experiences and consciousness, the door to open those levels is right behind the eyes in your head. Put your attention there.”

We haven’t realized that since we were born we have always put our attention outside. There has been no occasion for us to put our attention inside. We are used to focusing our attention. When you focus your attention, it is always external to yourself. We have never been taught to withdraw attention. We know how to put attention on things. Put your attention on this book. Put your attention on a subject. Put your attention to what I am saying. But we have never been taught how to withdraw the attention to your own self inside the head behind the eyes.

The process of the Great Master’s teaching began to teach me and I learned over time was that the withdrawal of attention is a totally different subject. It is a totally different way of doing things. The process is different than putting your attention. By focusing attention on anything, you are putting your attention out of yourself, not withdrawing, not discovering who you are. Therefore, the Great Master taught how to withdraw your attention to yourself. That is to pull back your attention to where it is flowing from. It takes some practice. It takes some doing to discover that the point where you are having this experience of putting your attention on things is not only behind the eyes, it is at the middle point between the eyes and behind it.

If my two fingers represent the two eyeballs, where the two fingers meet on my hand, if you can see this, it is almost exactly the place if you contemplate where is your attention flowing from, that is the place behind the eyes in the center. If we know that much, then we can proceed forward with the practice of withdrawing attention to our self, and we do it by a very interesting process, the process which we all use without knowing it, is called imagination. If you imagine you are there, attention goes there.

Supposing you are imagining you are sitting in that corner of the room, your attention will go there. If you imagine you are sitting on top of this house, your attention will go there. Wherever you are imagining you are going, attention is pulled there automatically. This becomes a simple method … to imagine that you are sitting inside your head behind the eyes. Make this head of yours, the forehead is a wall in front, these ears are on either side of a beautiful room, that this body is like a mansion and has many floors. The sixth floor is behind the eyes. You are sitting on the sixth floor, and you are putting your attention to where you believe is the center of the head.

This exercise alone, without doing anything else, will open up a door and give you experiences that you have never had before. It is amazing that we think this was so simple, and yet it looks so difficult. The simplicity affected me very much. This is such a simple thing that we have to withdraw attention to the point from it is flowing out, and it is flowing from that point. That point has been addressed in all the spiritual books that I have seen, called the third eye. “If thine eye be single, then your whole body shall be filled with light.” “If you have a point behind your eyes, you will see the truth.” All the scriptures say it in different ways, that there is a third eye, there is a point behind the eyes. There true light lasts. If you can reach that point by withdrawing attention, your whole body gets filled with light. You see a light which you have never seen outside in this world. We are all full of light. Our own soul, which I am talking about, the consciousness, is full of light. You see actual light at the level that you can’t even see with these eyes. A simple mechanical way of pulling your attention behind the eyes can create this kind of experience. The doors open up to all other levels.

What happens if you are steady enough to keep your attention behind the eyes and keep it there, sustain it there, what would happen? You would begin to find that you don’t know where your hands and feet are. I suggest a practice. If you go to a concert and in the concert there are many musical instruments playing. You hear the drums playing, the trumpets playing. Say, I like the drums. Put your attention on the drums. The drums become louder, the trumpets become weaker. They have not changed their pace nor volume. Your attention can pick up on anything and make that more aware in yourself and the other thing less aware. When you put your attention within yourself, the attention automatically is withdrawn from everything else, starting with the rest of the world. You forget it because your attention is here. You want to think about what is happening behind the eyes, not the rest of the world. You forget your worries. You forget your cares. You forget attachments. You are experimenting with withdrawal of attention to yourself.

Later on you will even begin to forget where your body is. The interesting part is that when you withdraw your attention in meditation behind the eyes, the withdrawal of awareness of the body is very gradual. You will notice the first part is you don’t know where your hands are, where your feet are. You don’t know … put your hands here. Your eyes are closed, attention is there. Are my hands here? I don’t know where they are. I don’t know where the feet are. Are they like this or like this? That is the first beginning, showing that your attention is being withdrawn inside. If you sustain that process, you forget the whole body where it is. And yet when you don’t know where your whole body is, you are fully aware of everything. You can see clearly, more clearly than you can see with these eyes. You can fly, walk around. You have left the body. You have a body similar to this one that is not bound by gravity, that is not bound by the limitations of this body, and yet you are the same self! It is the same self. It opens up just by becoming unaware of the outer cover of this physical body.

You can carry out this process again and again through every cover of yours, the physical body being the first cover. The second body is called sensory body, or astral body. It has all the sense perceptions of this body, in fact, more acutely working. You can withdraw attention even within that body and become unaware of that, and then the mind alone becomes your body. Then you find that the mind, the thinking mind, was not merely a thinking machine. It was actually a casing around you. It has no shape like this, yet within that you get experiences that you can never have in the physical body, the experience of how you became a physical body, the experience of what are the laws of cause and effect, the law of karma that makes your destinies in this body. You discover all that. It is all lying there.

Nobody is going to put it there. It is already there, you just have to discover it. You discover through your mind, through the universal mind, that all minds that we think of as people’s mind are proceeding from the same machine, the universal machine waiting there. You don’t stop there! Most of the teachers of spirituality in the world have stopped there or below that. There are very few teachers who will go beyond the mind because they do not distinguish between the mind and the soul. Those who go beyond the mind reach a perfection of spirit, and we call them Perfect Living Masters. The Perfect Living Masters say, “You have reached the end of your mental state, but you have not reached yourself. You are beyond the mind.”

Therefore, the causal body, which is your mind, withdrawing from that, when the mind is withdrawn and the thinking process is left aside, sitting separate from you, you discover your true self. You discover who you really are. You are pure consciousness, the ability to be conscious, the ability to be conscious and create with that ability, the power to create, all experiences of all levels…that is you. That is the real self. That is the soul. When you discover the soul, the next step is even better.

If you withdraw from individuality, the individuation of the soul, you discover there was only one soul, only one totality of consciousness from which all individuation took place within it, creating the whole drama that we call life. Such a beautiful experience. Great Master’s experience with me was so unique to lead me on to these kinds of things, and I feel that it is the greatest gift one can have to see the reality of all these things that are happening, to see how it happens, why it happens, why we are here, why our destinies are different, and why we have different kinds of lives.

I must admit that video was very inspiring indeed. Many thanks for sharing. I liked the way he clarified the lower level sounds and how the true upward pulling sound/naad is the one you need to find and connect with. This should sound like a Bell and with progress should become an elongated sound.

He once again confirmed the technique of listening to the gurmantar internally and how the purpose of a mantar is help bring back and control a wondering mind.

Reminded me once again of Bhagat Baynees bani in Guru Maharaj on Ang 974

The energy channels of the Ida, Pingala and Shushmanaa: these three dwell in one place.
irhaa pingulaa a-or sukhmanaa teen baseh ik thaa-ee.

This is the true place of confluence of the three sacred rivers: this is where my mind takes its cleansing bath.
baynee sangam tah piraag man majan karay tithaa-ee.

O Saints, the Immaculate Lord dwells there;
santahu tahaa niranjan raam hai.

how rare are those who go to the Guru, and understand this.
gur gam cheenai birlaa ko-ay.

The all-pervading immaculate Lord is there. Pause
tahaaN niranjan rama-ee-aa ho-ay. Rahaa-o

What is the insignia of the Divine Lord`s dwelling?
dayv sathaanai ki-aa neesaanee.

The unstruck sound current of the Shabad vibrates there.
tah baajay sabad anaahad banee.

There is no moon or sun, no air or water there.
tah chand na sooraj pa-un na paanee.

The Gurmukh becomes aware, and knows the Teachings.
saakhee jaagee gurmukh jaanee.

Spiritual wisdom wells up, and evil-mindedness departs;
upjai gi-aan durmat chheejai.

the nucleus of the mind sky is drenched with Ambrosial Nectar.
amrit ras gagnantar bheejai.

One who knows the secret of this device,
ays kalaa jo jaanai bhay-o.

meets the Supreme Divine Guru.
bhaytai taas param gurday-o.

The Tenth Gate is the home of the inaccessible, infinite Supreme Lord.
dasam du-aaraa agam apaaraa param purakh kee ghaatee.

Above the store is a niche, and within this niche is the commodity.
oopar haat haat par aalaa aalay bheetar thaatee.

One who remains awake, never sleeps.
jaagat rahai so kabahu na sovai.
The three qualities and the three worlds vanish, in the state of Samaadhi.
teen tilok samaaDh palovai.
He takes the Beej Mantra, the Seed Mantra, and keeps it in his heart.
beej mantar lai hirdai rahai.

Turning his mind away from the world, he focuses on the cosmic void of the absolute Lord.
manoo-aa ulat sunn meh gahai.

He remains awake, and he does not lie.
jaagat rahai na alee-aa bhaakhai.
He keeps the five sensory organs under his control.
paacha-o indree bas kar raakhai.
He cherishes in his consciousness the Guru`s Teachings.
gur kee saakhee raakhai cheet.

He dedicates his mind and body to the Lord`s Love.
man tan arpai krisan pareet.
He considers his hands to be the leaves and branches of the tree.
kar palav saakhaa beechaaray.

He plugs up the source of the river of evil tendencies.
asur nadee kaa banDhai mool.

Turning away from the west, he makes the sun rise in the east.
pachhim fayr charhaavai soor.
I know understand "pachhim" to be a reference to the back of the head.

He bears the unbearable, and the drops trickle down within;
ajar jarai so nijhar jharai.

then, he speaks with the Lord of the world.
jagannaath si-o gosat karai

The four-sided lamp illuminates the Tenth Gate.
cha-umukh deevaa jot du-aar.

The Primal Lord is at the center of the countless leaves.
paloo anat mool bichkaar.

He Himself abides there with all His powers.
sarab kalaa lay aapay rahai.

He weaves the jewels into the pearl of the mind.
man maanak ratnaa meh guhai.

The lotus is at the forehead, and the jewels surround it.
mastak padam du-aalai manee.

Within it is the Immaculate Lord, the Master of the three worlds.
maahi niranjan taribhavan Dhanee.

The Panch Shabad, the five primal sounds, resound and vibrate their in their purity.
panch sabad nirmaa-il baajay.

The chauris - the fly brushes wave, and the conch shells blare like thunder.
dhulkay chavar sankh ghan gaajay.

The Gurmukh tramples the demons underfoot with his spiritual wisdom.
dal mal daatahu gurmukh gi-aan.

Baynee longs for Your Name, Lord.
baynee jaachai tayraa naam.

Waheguru Waheguru Waheguru....

Just sit, be silent and sit in a comfortable position, relax, let go and let the samadhi take you. When you go deep into it, it doesn’t matter how you’re sitting or lying down, as long as it’s comfortable. You’ll start having a sensation where your body goes numb and won’t move, and the simran continues. Let the naam take over.

Speechless is understatement. 

There are two ways of obtaining the ras:
1. There is said to be Amrit in the air all around us. As you jap the gurmantar with dhyan and the air passes through your mouth you will begin to feel a sweetness in your mouth.
2. When you reach an higher avasta and can hear Anhad naad then as you listen to it with dhyan Amrit ras also drips from the naad.
Was discussed lots in this topic
 

I will never forget that blast in my ears that night because I was awoken so suddenly to an excruciating loud pain and had to hold my ears to try and cope. It was just like described above. It happened on two consecutive nights.

Maybe he came but I couldn't handle the experience. My god that was 7 months ago and he never came back.

WaheGurooooooooooooo!!!!!!

Have a listen to this. 
 

I was just watching a live broadcast on the Shri Bhucho Sahib youtube channel and noticed that after the ardas at around 6:15pm local time they play instruments resembling the panch shabad in unison (anhad shabad).
Go to time index 17:15 to listen
 

I've heard the pangti being used in this context but can't find it.
Dhan chotay mun kaha summyee...

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. 
 

Following my post from a few days ago a reader of this forum kindly sent me some information confirming which directions and locations various anhand shabads are known to be heard. Thought I'd share with you all for reference purposes. The only point I would make is don't go looking for these in particular directions. Let what ever happens occur naturally in it's own time. Then come back and cross check if it agrees with what you are experiencing.


This was documented by a Jagjivan Saheb in the 1700s

Sant Baba Bhagwan Singh (Begowal Rara Sahib) - simran techniques.

Technique given at time index 23 minutes of first video and more in second video. Real pity it's the not the complete video.

Great share bro. Amazing how he covers Ida, pingula and sukhmana. At their union the shabad is heard. Here is the previous bit to the video.




Anyone have the complete divan as I would love to listen.