Sat1176

I shared my experience with someone more advanced to better understand what it was I experienced and this is what they said:
The is a great achievement on the path of naam simran. The darkness is a vision of shaym sunder. Also called Saval sunder.
Saval Sundar rameeya mera man laga toey.
The beautiful dark lord.
This is a vision of the primal darkness from which everything is born. Usually the chattering stops from some time atleast. One experiences beingness . Beingness is Hazuri. Harzuri is the presence of that primal blackness which there was when nothing was. It would remain for some time and then go away after some time (referring to my feeling thoughtless). But sometimes being in the world with these experiences can be very difficult. The dilemma of modern world. But should be fine. Ask for shelter of Guru. However what you experienced is not deep saval sundar, it was just the surface. If one goes into it and loses the sense of I then it's the deep dark matter. This was the surface. The voices were the frequency of the primal shabad. Keep it up. It is good authentic realisation.
Pangti is from Ang 335
ga-orhee.
Gauree:
ayk jot aykaa milee kimbaa ho-ay maho-ay.
When one light merges into another, what becomes of it then?
jit ghat naam na oopjai foot marai jan so-ay.
That person, within whose heart the Lord's Name does not well up - may that person burst and die! ||1||
saaval sundar raam-ee-aa.
O my dark and beautiful Lord,
mayraa man laagaa tohi. ||1|| rahaa-o.
my mind is attached to You. ||1||Pause||
saaDh milai siDh paa-ee-ai ke ayhu jog ke bhog.
Meeting with the Holy, the perfection of the Siddhas is obtained. What good is Yoga or indulgence in pleasures?
duhu mil kaaraj oopjai raam naam sanjog.
When the two meet together, the business is conducted, and the link with the Lord's Name is established. ||2||
log jaanai ih geet hai ih ta-o barahm beechaar.
People believe that this is just a song, but it is a meditation on God.
ji-o kaasee updays ho-ay maanas martee baar.
It is like the instructions given to the dying man at Benares.
ko-ee gaavai ko sunai har naamaa chit laa-ay.
Whoever sings or listens to the Lord's Name with conscious awareness
kaho kabeer sansaa nahee ant param gat paa-ay.
- says Kabeer, without a doubt, in the end, he obtains the highest status.
 
 

Furthermore on Ang 1161 Kabeer ji asks the following question?
ki-o leejai gadh bankaa bhaa-ee.
How can the beautiful fortress be conquered, O Siblings of Destiny?
dovar kot ar tayvar khaa-ee. ||1|| rahaa-o.
It has double walls and triple moats. ||1||Pause||
paaNch pachees moh mad matsar aadee parbal maa-i-aa.
It is defended by the five elements, the twenty-five categories, attachment, pride, jealousy and the awesomely powerful Maya.
jan gareeb ko jor na pahuchai kahaa kara-o raghuraa-i-aa. ||1||
The poor mortal being does not have the strength to conquer it; what should I do now, O Lord? ||1||
kaam kivaaree dukh sukh darvaanee paap punn darvaajaa.
Sexual desire is the window, pain and pleasure are the gate-keepers, virtue and sin are the gates.
kroDh parDhaan mahaa bad dundar tah man maavaasee raajaa. ||2||
Anger is the great supreme commander, full of argument and strife, and the mind is the rebel king there. ||2||
savaad sanaah top mamtaa ko kubuDh kamaan chadhaa-ee.
Their armor is the pleasure of tastes and flavors, their helmets are worldly attachments; they take aim with their bows of corrupt intellect.
tisnaa teer rahay ghat bheetar i-o gadh lee-o na jaa-ee. ||3||
The greed that fills their hearts is the arrow; with these things, their fortress is impregnable. ||3||
paraym paleetaa surat havaa-ee golaa gi-aan chalaa-i-aa.
But I have made divine love the fuse, and deep meditation the bomb; I have launched the rocket of spiritual wisdom.
barahm agan sehjay parjaalee aykeh chot sijhaa-i-aa. ||4||
The fire of God is lit by intuition, and with one shot, the fortress is taken. ||4||
sat santokh lai larnay laagaa toray du-ay darvaajaa.
Taking truth and contentment with me, I begin the battle and storm both the gates.
saaDhsangat ar gur kee kirpaa tay pakri-o gadh ko raajaa. ||5||
In the Saadh Sangat, the Company of the Holy, and by Guru's Grace, I have captured the king of the fortress. ||5||
bhagvat bheer sakat simran kee katee kaal bhai faasee.
With the army of God's devotees, and Shakti, the power of meditation, I have snapped the noose of the fear of death.
daas kameer charhHi-o garhH oopar raaj lee-o abhinaasee. ||6||9||17||
Slave Kabeer has climbed to the top of the fortress; I have obtained the eternal, imperishable domain.
 
An interpretation of the above lines is exactly the what Ranjit Singh was complaining against in the video.
What chot/shot is being referred to here?
It is the shot of the Gurmantar at the navel. The location where Shakti, "kundalani" is said to reside.
These kinds of pangti's are encoded messages in the language of the saint's which the common person will not understand. Only when you enter in naam abhiyas circles are these kinds of things spoken and revealed.

Furthermore on Ang 1161 Kabeer ji asks the following question?
ki-o leejai gadh bankaa bhaa-ee.
How can the beautiful fortress be conquered, O Siblings of Destiny?
dovar kot ar tayvar khaa-ee. ||1|| rahaa-o.
It has double walls and triple moats. ||1||Pause||
paaNch pachees moh mad matsar aadee parbal maa-i-aa.
It is defended by the five elements, the twenty-five categories, attachment, pride, jealousy and the awesomely powerful Maya.
jan gareeb ko jor na pahuchai kahaa kara-o raghuraa-i-aa. ||1||
The poor mortal being does not have the strength to conquer it; what should I do now, O Lord? ||1||
kaam kivaaree dukh sukh darvaanee paap punn darvaajaa.
Sexual desire is the window, pain and pleasure are the gate-keepers, virtue and sin are the gates.
kroDh parDhaan mahaa bad dundar tah man maavaasee raajaa. ||2||
Anger is the great supreme commander, full of argument and strife, and the mind is the rebel king there. ||2||
savaad sanaah top mamtaa ko kubuDh kamaan chadhaa-ee.
Their armor is the pleasure of tastes and flavors, their helmets are worldly attachments; they take aim with their bows of corrupt intellect.
tisnaa teer rahay ghat bheetar i-o gadh lee-o na jaa-ee. ||3||
The greed that fills their hearts is the arrow; with these things, their fortress is impregnable. ||3||
paraym paleetaa surat havaa-ee golaa gi-aan chalaa-i-aa.
But I have made divine love the fuse, and deep meditation the bomb; I have launched the rocket of spiritual wisdom.
barahm agan sehjay parjaalee aykeh chot sijhaa-i-aa. ||4||
The fire of God is lit by intuition, and with one shot, the fortress is taken. ||4||
sat santokh lai larnay laagaa toray du-ay darvaajaa.
Taking truth and contentment with me, I begin the battle and storm both the gates.
saaDhsangat ar gur kee kirpaa tay pakri-o gadh ko raajaa. ||5||
In the Saadh Sangat, the Company of the Holy, and by Guru's Grace, I have captured the king of the fortress. ||5||
bhagvat bheer sakat simran kee katee kaal bhai faasee.
With the army of God's devotees, and Shakti, the power of meditation, I have snapped the noose of the fear of death.
daas kameer charhHi-o garhH oopar raaj lee-o abhinaasee. ||6||9||17||
Slave Kabeer has climbed to the top of the fortress; I have obtained the eternal, imperishable domain.
 
An interpretation of the above lines is exactly the what Ranjit Singh was complaining against in the video.
What chot/shot is being referred to here?
It is the shot of the Gurmantar at the navel. The location where Shakti, "kundalani" is said to reside.
These kinds of pangti's are encoded messages in the language of the saint's which the common person will not understand. Only when you enter in naam abhiyas circles are these kinds of things spoken and revealed.

Before someone critises techniques and simply passing them if as yog mat, they should along side their comments say to the sangat I used this technique as per gurbani and achieved xyz result. But you will never hear this in any video. This holier than thou attitude, is becoming a serious disease with our faith and we are quick to downplay techniques that mahapursh have used In the past. This knowledge will become lost real soon, if the majority of the emphasis is placed only on outwardly seva and reading gurbani. Don't get me wrong reading gurbani is absolutely important as without it you have no knowledge, but one must also walk on the path and follow the instructions within it. How else will we do khoj of ourselves? 
Am sure I read the pangti somewhere,
SatGur ki seva Har Naam dayaiyeh.
No doubt Sant/Bhai Ranjit Singh is doing a lot of seva and parchar in the panth, probably like no other in recent times, which means he has even a bigger responsibility to put people on the right path. I am yet to see what that is from him in terms of bhagti advice. 

Furthermore on Ang 1161 Kabeer ji asks the following question?
ki-o leejai gadh bankaa bhaa-ee.
How can the beautiful fortress be conquered, O Siblings of Destiny?
dovar kot ar tayvar khaa-ee. ||1|| rahaa-o.
It has double walls and triple moats. ||1||Pause||
paaNch pachees moh mad matsar aadee parbal maa-i-aa.
It is defended by the five elements, the twenty-five categories, attachment, pride, jealousy and the awesomely powerful Maya.
jan gareeb ko jor na pahuchai kahaa kara-o raghuraa-i-aa. ||1||
The poor mortal being does not have the strength to conquer it; what should I do now, O Lord? ||1||
kaam kivaaree dukh sukh darvaanee paap punn darvaajaa.
Sexual desire is the window, pain and pleasure are the gate-keepers, virtue and sin are the gates.
kroDh parDhaan mahaa bad dundar tah man maavaasee raajaa. ||2||
Anger is the great supreme commander, full of argument and strife, and the mind is the rebel king there. ||2||
savaad sanaah top mamtaa ko kubuDh kamaan chadhaa-ee.
Their armor is the pleasure of tastes and flavors, their helmets are worldly attachments; they take aim with their bows of corrupt intellect.
tisnaa teer rahay ghat bheetar i-o gadh lee-o na jaa-ee. ||3||
The greed that fills their hearts is the arrow; with these things, their fortress is impregnable. ||3||
paraym paleetaa surat havaa-ee golaa gi-aan chalaa-i-aa.
But I have made divine love the fuse, and deep meditation the bomb; I have launched the rocket of spiritual wisdom.
barahm agan sehjay parjaalee aykeh chot sijhaa-i-aa. ||4||
The fire of God is lit by intuition, and with one shot, the fortress is taken. ||4||
sat santokh lai larnay laagaa toray du-ay darvaajaa.
Taking truth and contentment with me, I begin the battle and storm both the gates.
saaDhsangat ar gur kee kirpaa tay pakri-o gadh ko raajaa. ||5||
In the Saadh Sangat, the Company of the Holy, and by Guru's Grace, I have captured the king of the fortress. ||5||
bhagvat bheer sakat simran kee katee kaal bhai faasee.
With the army of God's devotees, and Shakti, the power of meditation, I have snapped the noose of the fear of death.
daas kameer charhHi-o garhH oopar raaj lee-o abhinaasee. ||6||9||17||
Slave Kabeer has climbed to the top of the fortress; I have obtained the eternal, imperishable domain.
 
An interpretation of the above lines is exactly the what Ranjit Singh was complaining against in the video.
What chot/shot is being referred to here?
It is the shot of the Gurmantar at the navel. The location where Shakti, "kundalani" is said to reside.
These kinds of pangti's are encoded messages in the language of the saint's which the common person will not understand. Only when you enter in naam abhiyas circles are these kinds of things spoken and revealed.

A non-swimmer can read as many books on how to swim.  Months and years of reading..reading..and reading,  without ever attempting to get in the water, will never help him to swim a length physically. In the same manner, if you don't ever undertake the real practice, then all the readings will be of no use in the end.
 

Good stuff. The languages will vary depending on degrees of conscious elevation. Many will appear quite alien at this stage and some may be familiar. The stages that follow are more important and that's when you shall be able to look back and confirm your experiences now.
There may be many scientific concepts and myths that you may have doubted in the past, however, experiences and the gyan that comes with it, helps to show you the Truth. Most importantly, ALL Answers are there in Gurbani.
When rom rom manifests and is pargat in full, then there are a few nishanees that I'm aware of, that can be used to help validate this. I wouldn't describe it as a analogy of lots of voices; to all the cells doing jap. But it is more about heights of awareness and harmony with jap, mainly within your self and also around you.
 
Good point about the fine tuning. I think it's a process of cleansing the inner junk and then reaching further heights as a result. Cleansing takes of the layers of excess junk clutter in our minds.

Had a strange encounter during simran yesterday.
Was doing saas-giras with full dhyan and then moving into sass-sass and then when possible focusing on rom-rom at the navel whenever the pulsating sensation could be felt. Thoughts were minimal and I found that my surti would get drawn in spontaneously and I would find myself in some dark zone of consciousness where I was standing amongst hundreds of voices all talking at once and I could not understand at all what was being said. It was pure jiberish. Then all of sudden I would regain body consciousness and I would be fully awake again thinking what on earth is happening in head as there would be no thoughts when I came around. Was puzzling, so I would restart my jaap again and I found myself going back into this state a couple of times. Each time it felt exactly the same.
Found myself wondering if this what it feels like when rom rom starts to manifest and they say your jaap will multiply as if each cell in your body is japing all at once. Since I could not make out any words I am not quite sure.

Had a strange encounter during simran yesterday.
Was doing saas-giras with full dhyan and then moving into sass-sass and then when possible focusing on rom-rom at the navel whenever the pulsating sensation could be felt. Thoughts were minimal and I found that my surti would get drawn in spontaneously and I would find myself in some dark zone of consciousness where I was standing amongst hundreds of voices all talking at once and I could not understand at all what was being said. It was pure jiberish. Then all of sudden I would regain body consciousness and I would be fully awake again thinking what on earth is happening in head as there would be no thoughts when I came around. Was puzzling, so I would restart my jaap again and I found myself going back into this state a couple of times. Each time it felt exactly the same.
Found myself wondering if this what it feels like when rom rom starts to manifest and they say your jaap will multiply as if each cell in your body is japing all at once. Since I could not make out any words I am not quite sure.

Had a strange encounter during simran yesterday.
Was doing saas-giras with full dhyan and then moving into sass-sass and then when possible focusing on rom-rom at the navel whenever the pulsating sensation could be felt. Thoughts were minimal and I found that my surti would get drawn in spontaneously and I would find myself in some dark zone of consciousness where I was standing amongst hundreds of voices all talking at once and I could not understand at all what was being said. It was pure jiberish. Then all of sudden I would regain body consciousness and I would be fully awake again thinking what on earth is happening in head as there would be no thoughts when I came around. Was puzzling, so I would restart my jaap again and I found myself going back into this state a couple of times. Each time it felt exactly the same.
Found myself wondering if this what it feels like when rom rom starts to manifest and they say your jaap will multiply as if each cell in your body is japing all at once. Since I could not make out any words I am not quite sure.

sachaa sabad ravai ghat antar sachay si-o liv laa-ee. 
Deep within your heart, chant the True Word of the Shabad; remain lovingly absorbed in the True Lord. 

satsangat meh naam nirmolak vadai bhaag paa-i-aa jaa-ee. 
The Priceless Naam is in the Society of the Saints; by great good fortune, it is obtained. 

bharam na bhoolahu satgur sayvhu man raakho ik thaa-ee. 
Do not be deluded by doubt; serve the True Guru, and keep your mind steady in one place.

siv nagree meh aasan baisai gur sabdee jog paa-ee. 
Sitting in Yogic postures in the City of God, through the Word of the Guru's Shabad, you shall find Yoga. 

Dhaatur baajee sabad nivaaray naam vasai man aa-ee. 
Restrain your restless wanderings through the Shabad, and the Naam will come to dwell in your mind. 
 
ayhu sareer sarvar hai santahu isnaan karay liv laa-ee. 
This body is a pool, O Saints; bathe in it, and enshrine love for the Lord. 

naam isnaan karahi say jan nirmal sabday mail gavaa-ee. 
Those who cleanse themselves through the Naam, are the most immaculate people; through the Shabad, they wash off their filth. 
Ang 909

Someone out there is trying to cause friction with this video between him and other groups. First of all why was AKJ shown doing naam simran at the beginning? Do AKJ teach applying pressure on the navel during naam abhiyaas? 
Anyway leaving that point aside, I don't agree with what he is saying. I have heard a number of mahapursh teach this technique and the first time was years ago, in the audio simran instruction recording of Sant Baba Isher Singh (Rare Wale). He clearly stated in that, when one applies pressure on the navel you will eventually begin to feel the pulse behind it. When simran is synchronized with that pulse and dhyaan is placed there it would lead to manifestation of Rom Rom simran. He said Bakhari was done at the mouth, Madhma in Khant, Pasanti in the heart and Para at the navel. Maskeen ji also wrote about this in the book Prabhu Simran.
I also recall reading in the instructions given by Sant Baba Waryam Singh that one should not progress to the trikuti until you see the planets and starts at the navel and one hears the anhad shabad.
Secondly in Sidh Gosht (Ang 945), Sri Guru Nanak Dev ji says the following to the Siddhas:
ih man maigal kahaa basee-alay kahaa basai ih pavnaa.
"Where does this mind-elephant live? Where does the breath reside?
kahaa basai so sabad a-oDhoo taa ka-o chookai man kaa bhavnaa.
Where should the Shabad reside, so that the wanderings of the mind may cease?"
nadar karay taa satgur maylay taa nij ghar vaasaa ih man paa-ay.
When the Lord blesses one with His Glance of Grace, he leads him to the True Guru. Then, this mind dwells in its own home within.
aapai aap khaa-ay taa nirmal hovai Dhaavat varaj rahaa-ay.
When the individual consumes his egotism, he becomes immaculate, and his wandering mind is restrained.
ki-o mool pachhaanai aatam jaanai ki-o sas ghar soor samaavai.
"How can the root, the source of all be realized? How can the soul know itself? How can the sun enter into the house of the moon?"
gurmukh ha-umai vichahu khovai ta-o naanak sahj samaavai. ||64||
The Gurmukh eliminates egotism from within; then, O Nanak, the sun naturally enters into the home of the moon. ||64||
ih man nihchal hirdai vasee-alay gurmukh mool pachhaan rahai.
When the mind becomes steady and stable, it abides in the heart, and then the Gurmukh realizes the root, the source of all.
naabh pavan ghar aasan baisai gurmukh khojat tat lahai.
The breath is seated in the home of the navel; the Gurmukh searches, and finds the essence of reality.
so sabad nirantar nij ghar aachhai taribhavan jot so sabad lahai.
This Shabad permeates the nucleus of the self, deep within, in its own home; the Light of this Shabad pervades the three worlds.
 
On Ang 223 there is references to Baramh Agan by Sri Guru Nanak Dev ji. This Baramh Agan is generated when one does intense jaap in a speedy manor. But if one doesn't know how to control this inner heat it can cause problems, slow best to stick to a slow steady pace unless under guidance of an experienced abhyaasi.
 
nirbha-o jogee niranjan Dhi-aavai.
The Yogis meditate on the Fearless, Immaculate Lord.
an-din jaagai sach liv laavai.
Night and day, they remain awake and aware, embracing love for the True Lord.
so jogee mayrai man bhaavai. ||2||
Those Yogis are pleasing to my mind. ||2||
kaal jaal barahm agnee jaaray.
The trap of death is burnt by the Fire of God.

By Naam Dhaan I think you mean you have been given a mantar. A mantar alone does not automatically give you automatic right of passage but is a tool that you must now use. You have to jap this mantar to awaken the mind so that it can hear the true Naam which is already inside of you. The mantar is used to keep you mind still and focused so it does not just wonder around aimlessly in thoughts or outside your body. As Lucky said it is a tool to make you draw your awareness inside the body and not escape through the nine opening of the body.
Having questions is normal and if you have access to a saint then go and see if you can get those questions answered so that you can progress with your bhagti with a clear conscience. 

Someone out there is trying to cause friction with this video between him and other groups. First of all why was AKJ shown doing naam simran at the beginning? Do AKJ teach applying pressure on the navel during naam abhiyaas? 
Anyway leaving that point aside, I don't agree with what he is saying. I have heard a number of mahapursh teach this technique and the first time was years ago, in the audio simran instruction recording of Sant Baba Isher Singh (Rare Wale). He clearly stated in that, when one applies pressure on the navel you will eventually begin to feel the pulse behind it. When simran is synchronized with that pulse and dhyaan is placed there it would lead to manifestation of Rom Rom simran. He said Bakhari was done at the mouth, Madhma in Khant, Pasanti in the heart and Para at the navel. Maskeen ji also wrote about this in the book Prabhu Simran.
I also recall reading in the instructions given by Sant Baba Waryam Singh that one should not progress to the trikuti until you see the planets and starts at the navel and one hears the anhad shabad.
Secondly in Sidh Gosht (Ang 945), Sri Guru Nanak Dev ji says the following to the Siddhas:
ih man maigal kahaa basee-alay kahaa basai ih pavnaa.
"Where does this mind-elephant live? Where does the breath reside?
kahaa basai so sabad a-oDhoo taa ka-o chookai man kaa bhavnaa.
Where should the Shabad reside, so that the wanderings of the mind may cease?"
nadar karay taa satgur maylay taa nij ghar vaasaa ih man paa-ay.
When the Lord blesses one with His Glance of Grace, he leads him to the True Guru. Then, this mind dwells in its own home within.
aapai aap khaa-ay taa nirmal hovai Dhaavat varaj rahaa-ay.
When the individual consumes his egotism, he becomes immaculate, and his wandering mind is restrained.
ki-o mool pachhaanai aatam jaanai ki-o sas ghar soor samaavai.
"How can the root, the source of all be realized? How can the soul know itself? How can the sun enter into the house of the moon?"
gurmukh ha-umai vichahu khovai ta-o naanak sahj samaavai. ||64||
The Gurmukh eliminates egotism from within; then, O Nanak, the sun naturally enters into the home of the moon. ||64||
ih man nihchal hirdai vasee-alay gurmukh mool pachhaan rahai.
When the mind becomes steady and stable, it abides in the heart, and then the Gurmukh realizes the root, the source of all.
naabh pavan ghar aasan baisai gurmukh khojat tat lahai.
The breath is seated in the home of the navel; the Gurmukh searches, and finds the essence of reality.
so sabad nirantar nij ghar aachhai taribhavan jot so sabad lahai.
This Shabad permeates the nucleus of the self, deep within, in its own home; the Light of this Shabad pervades the three worlds.
 
On Ang 223 there is references to Baramh Agan by Sri Guru Nanak Dev ji. This Baramh Agan is generated when one does intense jaap in a speedy manor. But if one doesn't know how to control this inner heat it can cause problems, slow best to stick to a slow steady pace unless under guidance of an experienced abhyaasi.
 
nirbha-o jogee niranjan Dhi-aavai.
The Yogis meditate on the Fearless, Immaculate Lord.
an-din jaagai sach liv laavai.
Night and day, they remain awake and aware, embracing love for the True Lord.
so jogee mayrai man bhaavai. ||2||
Those Yogis are pleasing to my mind. ||2||
kaal jaal barahm agnee jaaray.
The trap of death is burnt by the Fire of God.

Have a look at the below thread if you don't understand.
 
Five Tat realization and mastering is the key to conquering Maya in it's completeness. Why did Guru Nanak ji's body vanish and couldn't located?  .. because Satguru ji was able to completely dissolve his 5 tat maya sareer,  into maya itself, by his own will.
Many ancient zen masters have done this as well, and this is how they can do stuff like walk on water, disappear into fire ..etc...all at their own will....... because they've conquered those elements of water and fire.

Someone out there is trying to cause friction with this video between him and other groups. First of all why was AKJ shown doing naam simran at the beginning? Do AKJ teach applying pressure on the navel during naam abhiyaas? 
Anyway leaving that point aside, I don't agree with what he is saying. I have heard a number of mahapursh teach this technique and the first time was years ago, in the audio simran instruction recording of Sant Baba Isher Singh (Rare Wale). He clearly stated in that, when one applies pressure on the navel you will eventually begin to feel the pulse behind it. When simran is synchronized with that pulse and dhyaan is placed there it would lead to manifestation of Rom Rom simran. He said Bakhari was done at the mouth, Madhma in Khant, Pasanti in the heart and Para at the navel. Maskeen ji also wrote about this in the book Prabhu Simran.
I also recall reading in the instructions given by Sant Baba Waryam Singh that one should not progress to the trikuti until you see the planets and starts at the navel and one hears the anhad shabad.
Secondly in Sidh Gosht (Ang 945), Sri Guru Nanak Dev ji says the following to the Siddhas:
ih man maigal kahaa basee-alay kahaa basai ih pavnaa.
"Where does this mind-elephant live? Where does the breath reside?
kahaa basai so sabad a-oDhoo taa ka-o chookai man kaa bhavnaa.
Where should the Shabad reside, so that the wanderings of the mind may cease?"
nadar karay taa satgur maylay taa nij ghar vaasaa ih man paa-ay.
When the Lord blesses one with His Glance of Grace, he leads him to the True Guru. Then, this mind dwells in its own home within.
aapai aap khaa-ay taa nirmal hovai Dhaavat varaj rahaa-ay.
When the individual consumes his egotism, he becomes immaculate, and his wandering mind is restrained.
ki-o mool pachhaanai aatam jaanai ki-o sas ghar soor samaavai.
"How can the root, the source of all be realized? How can the soul know itself? How can the sun enter into the house of the moon?"
gurmukh ha-umai vichahu khovai ta-o naanak sahj samaavai. ||64||
The Gurmukh eliminates egotism from within; then, O Nanak, the sun naturally enters into the home of the moon. ||64||
ih man nihchal hirdai vasee-alay gurmukh mool pachhaan rahai.
When the mind becomes steady and stable, it abides in the heart, and then the Gurmukh realizes the root, the source of all.
naabh pavan ghar aasan baisai gurmukh khojat tat lahai.
The breath is seated in the home of the navel; the Gurmukh searches, and finds the essence of reality.
so sabad nirantar nij ghar aachhai taribhavan jot so sabad lahai.
This Shabad permeates the nucleus of the self, deep within, in its own home; the Light of this Shabad pervades the three worlds.
 
On Ang 223 there is references to Baramh Agan by Sri Guru Nanak Dev ji. This Baramh Agan is generated when one does intense jaap in a speedy manor. But if one doesn't know how to control this inner heat it can cause problems, slow best to stick to a slow steady pace unless under guidance of an experienced abhyaasi.
 
nirbha-o jogee niranjan Dhi-aavai.
The Yogis meditate on the Fearless, Immaculate Lord.
an-din jaagai sach liv laavai.
Night and day, they remain awake and aware, embracing love for the True Lord.
so jogee mayrai man bhaavai. ||2||
Those Yogis are pleasing to my mind. ||2||
kaal jaal barahm agnee jaaray.
The trap of death is burnt by the Fire of God.

Someone out there is trying to cause friction with this video between him and other groups. First of all why was AKJ shown doing naam simran at the beginning? Do AKJ teach applying pressure on the navel during naam abhiyaas? 
Anyway leaving that point aside, I don't agree with what he is saying. I have heard a number of mahapursh teach this technique and the first time was years ago, in the audio simran instruction recording of Sant Baba Isher Singh (Rare Wale). He clearly stated in that, when one applies pressure on the navel you will eventually begin to feel the pulse behind it. When simran is synchronized with that pulse and dhyaan is placed there it would lead to manifestation of Rom Rom simran. He said Bakhari was done at the mouth, Madhma in Khant, Pasanti in the heart and Para at the navel. Maskeen ji also wrote about this in the book Prabhu Simran.
I also recall reading in the instructions given by Sant Baba Waryam Singh that one should not progress to the trikuti until you see the planets and starts at the navel and one hears the anhad shabad.
Secondly in Sidh Gosht (Ang 945), Sri Guru Nanak Dev ji says the following to the Siddhas:
ih man maigal kahaa basee-alay kahaa basai ih pavnaa.
"Where does this mind-elephant live? Where does the breath reside?
kahaa basai so sabad a-oDhoo taa ka-o chookai man kaa bhavnaa.
Where should the Shabad reside, so that the wanderings of the mind may cease?"
nadar karay taa satgur maylay taa nij ghar vaasaa ih man paa-ay.
When the Lord blesses one with His Glance of Grace, he leads him to the True Guru. Then, this mind dwells in its own home within.
aapai aap khaa-ay taa nirmal hovai Dhaavat varaj rahaa-ay.
When the individual consumes his egotism, he becomes immaculate, and his wandering mind is restrained.
ki-o mool pachhaanai aatam jaanai ki-o sas ghar soor samaavai.
"How can the root, the source of all be realized? How can the soul know itself? How can the sun enter into the house of the moon?"
gurmukh ha-umai vichahu khovai ta-o naanak sahj samaavai. ||64||
The Gurmukh eliminates egotism from within; then, O Nanak, the sun naturally enters into the home of the moon. ||64||
ih man nihchal hirdai vasee-alay gurmukh mool pachhaan rahai.
When the mind becomes steady and stable, it abides in the heart, and then the Gurmukh realizes the root, the source of all.
naabh pavan ghar aasan baisai gurmukh khojat tat lahai.
The breath is seated in the home of the navel; the Gurmukh searches, and finds the essence of reality.
so sabad nirantar nij ghar aachhai taribhavan jot so sabad lahai.
This Shabad permeates the nucleus of the self, deep within, in its own home; the Light of this Shabad pervades the three worlds.
 
On Ang 223 there is references to Baramh Agan by Sri Guru Nanak Dev ji. This Baramh Agan is generated when one does intense jaap in a speedy manor. But if one doesn't know how to control this inner heat it can cause problems, slow best to stick to a slow steady pace unless under guidance of an experienced abhyaasi.
 
nirbha-o jogee niranjan Dhi-aavai.
The Yogis meditate on the Fearless, Immaculate Lord.
an-din jaagai sach liv laavai.
Night and day, they remain awake and aware, embracing love for the True Lord.
so jogee mayrai man bhaavai. ||2||
Those Yogis are pleasing to my mind. ||2||
kaal jaal barahm agnee jaaray.
The trap of death is burnt by the Fire of God.

The mind has to be stilled and purified via the gurmantar and has to pass through the following stages before it becomes pure and merges back into Waheguru
1.Many Thoughts and Desires
2. Gurmantar / Mantra (Only taking 1 thought with focused dhyan on this)
3. No Thoughts (Pure Still Mind)
4. Anhad Bani starts so then dhyan/focus is put on this shabad
5. Multiple shabads become one sound (aka Naam) by listening to which you eventually merge back to the Ultimate Truth. This is stage where it is said that God resides in the Mind.
 
har har nit karahi rasnaa kahi-aa kachhoo na jaanee.
They may continually chant, 'Har, Har' with their tongues, but they do not know what they are saying.
chit jin kaa hir la-i-aa maa-i-aa bolan pa-ay ravaanee.
Their consciousness is lured by Maya (mind is wondering and not focusing on the Sound of the Jaap); they are just reciting mechanically.
 
banDhan torh charan kamal drirh-aa-ay ayk sabad liv laa-ee.
Shattering the bonds, the Guru implants the Lord's lotus feet within, and lovingly attunes us to the One Word of the Shabad.
(915)
anDh koop bikhi-aa tay kaadhi-o saach sabad ban aa-ee.
He has lifted me up, and pulled me out of the deep, dark pit of sin; I am attuned to the True Shabad.

manoo-aa asthir sabday raataa ayhaa karnee saaree.
Imbued with the Shabad, his mind becomes steady and stable; this is the most excellent action.
bayd baad na pakhand a-oDhoo gurmukh sabad beechaaree.
This true hermit does not enter into religious debates or hypocrisy; the Gurmukh contemplates the Shabad.
gurmukh jog kamaavai a-oDhoo jat sat sabad veechaaree.
The Gurmukh practices Yoga - he is the true hermit; he practices abstinence and truth, and contemplates the Shabad.
sabad marai man maaray a-oDhoo jog jugat veechaaree.
One who dies in the Shabad and conquers his mind is the true hermit; he understands the Way of Yoga.
 
siv nagree meh aasan baisai gur sabdee jog paa-ee.
Sitting in Yogic postures in the City of God, through the Word of the Guru's Shabad, you shall find Yoga.
(909-14)
Dhaatur baajee sabad nivaaray naam vasai man aa-ee.
Restrain your restless wanderings through the Shabad, and the Naam will come to dwell in your mind.
bhagat janaa kee ootam banee jug jug rahee samaa-ee.
The Bani (Anhad Bani), the Word of the humble devotee is the most sublime and exalted; it prevails throughout the ages.
(909-19)
banee laagai so gat paa-ay sabday sach samaa-ee.
One who is committed to this Bani (Anhad Bani) is emancipated, and through the Shabad, merges in Truth.

By Naam Dhaan I think you mean you have been given a mantar. A mantar alone does not automatically give you automatic right of passage but is a tool that you must now use. You have to jap this mantar to awaken the mind so that it can hear the true Naam which is already inside of you. The mantar is used to keep you mind still and focused so it does not just wonder around aimlessly in thoughts or outside your body. As Lucky said it is a tool to make you draw your awareness inside the body and not escape through the nine opening of the body.
Having questions is normal and if you have access to a saint then go and see if you can get those questions answered so that you can progress with your bhagti with a clear conscience. 

A very powerful shabad.
Just to add to this very good outline above by Sat, ..... the stage between 4 and 5, is a very long process that itself contains many other stages along the way.
 
I think, I'm right in saying that the multiple shabads merging into one(eka naam), occurs after dasam duara is open?   correct me if I'm wrong.
You may hear the shabads at different stages before hand i.e..prior to dasam duar.    But after it's opening, when Waheguru opens the door for you,   they are all heard again, together, but this time, they are in pure celebration, Vadiyanh and anand bliss (anand sahib ->Mann Vajia Vadiyanh) 

sachaa sabad ravai ghat antar sachay si-o liv laa-ee. 
Deep within your heart, chant the True Word of the Shabad; remain lovingly absorbed in the True Lord. 

satsangat meh naam nirmolak vadai bhaag paa-i-aa jaa-ee. 
The Priceless Naam is in the Society of the Saints; by great good fortune, it is obtained. 

bharam na bhoolahu satgur sayvhu man raakho ik thaa-ee. 
Do not be deluded by doubt; serve the True Guru, and keep your mind steady in one place.

siv nagree meh aasan baisai gur sabdee jog paa-ee. 
Sitting in Yogic postures in the City of God, through the Word of the Guru's Shabad, you shall find Yoga. 

Dhaatur baajee sabad nivaaray naam vasai man aa-ee. 
Restrain your restless wanderings through the Shabad, and the Naam will come to dwell in your mind. 
 
ayhu sareer sarvar hai santahu isnaan karay liv laa-ee. 
This body is a pool, O Saints; bathe in it, and enshrine love for the Lord. 

naam isnaan karahi say jan nirmal sabday mail gavaa-ee. 
Those who cleanse themselves through the Naam, are the most immaculate people; through the Shabad, they wash off their filth. 
Ang 909

The mind has to be stilled and purified via the gurmantar and has to pass through the following stages before it becomes pure and merges back into Waheguru
1.Many Thoughts and Desires
2. Gurmantar / Mantra (Only taking 1 thought with focused dhyan on this)
3. No Thoughts (Pure Still Mind)
4. Anhad Bani starts so then dhyan/focus is put on this shabad
5. Multiple shabads become one sound (aka Naam) by listening to which you eventually merge back to the Ultimate Truth. This is stage where it is said that God resides in the Mind.
 
har har nit karahi rasnaa kahi-aa kachhoo na jaanee.
They may continually chant, 'Har, Har' with their tongues, but they do not know what they are saying.
chit jin kaa hir la-i-aa maa-i-aa bolan pa-ay ravaanee.
Their consciousness is lured by Maya (mind is wondering and not focusing on the Sound of the Jaap); they are just reciting mechanically.
 
banDhan torh charan kamal drirh-aa-ay ayk sabad liv laa-ee.
Shattering the bonds, the Guru implants the Lord's lotus feet within, and lovingly attunes us to the One Word of the Shabad.
(915)
anDh koop bikhi-aa tay kaadhi-o saach sabad ban aa-ee.
He has lifted me up, and pulled me out of the deep, dark pit of sin; I am attuned to the True Shabad.

manoo-aa asthir sabday raataa ayhaa karnee saaree.
Imbued with the Shabad, his mind becomes steady and stable; this is the most excellent action.
bayd baad na pakhand a-oDhoo gurmukh sabad beechaaree.
This true hermit does not enter into religious debates or hypocrisy; the Gurmukh contemplates the Shabad.
gurmukh jog kamaavai a-oDhoo jat sat sabad veechaaree.
The Gurmukh practices Yoga - he is the true hermit; he practices abstinence and truth, and contemplates the Shabad.
sabad marai man maaray a-oDhoo jog jugat veechaaree.
One who dies in the Shabad and conquers his mind is the true hermit; he understands the Way of Yoga.
 
siv nagree meh aasan baisai gur sabdee jog paa-ee.
Sitting in Yogic postures in the City of God, through the Word of the Guru's Shabad, you shall find Yoga.
(909-14)
Dhaatur baajee sabad nivaaray naam vasai man aa-ee.
Restrain your restless wanderings through the Shabad, and the Naam will come to dwell in your mind.
bhagat janaa kee ootam banee jug jug rahee samaa-ee.
The Bani (Anhad Bani), the Word of the humble devotee is the most sublime and exalted; it prevails throughout the ages.
(909-19)
banee laagai so gat paa-ay sabday sach samaa-ee.
One who is committed to this Bani (Anhad Bani) is emancipated, and through the Shabad, merges in Truth.

The mind has to be stilled and purified via the gurmantar and has to pass through the following stages before it becomes pure and merges back into Waheguru
1.Many Thoughts and Desires
2. Gurmantar / Mantra (Only taking 1 thought with focused dhyan on this)
3. No Thoughts (Pure Still Mind)
4. Anhad Bani starts so then dhyan/focus is put on this shabad
5. Multiple shabads become one sound (aka Naam) by listening to which you eventually merge back to the Ultimate Truth. This is stage where it is said that God resides in the Mind.
 
har har nit karahi rasnaa kahi-aa kachhoo na jaanee.
They may continually chant, 'Har, Har' with their tongues, but they do not know what they are saying.
chit jin kaa hir la-i-aa maa-i-aa bolan pa-ay ravaanee.
Their consciousness is lured by Maya (mind is wondering and not focusing on the Sound of the Jaap); they are just reciting mechanically.
 
banDhan torh charan kamal drirh-aa-ay ayk sabad liv laa-ee.
Shattering the bonds, the Guru implants the Lord's lotus feet within, and lovingly attunes us to the One Word of the Shabad.
(915)
anDh koop bikhi-aa tay kaadhi-o saach sabad ban aa-ee.
He has lifted me up, and pulled me out of the deep, dark pit of sin; I am attuned to the True Shabad.

manoo-aa asthir sabday raataa ayhaa karnee saaree.
Imbued with the Shabad, his mind becomes steady and stable; this is the most excellent action.
bayd baad na pakhand a-oDhoo gurmukh sabad beechaaree.
This true hermit does not enter into religious debates or hypocrisy; the Gurmukh contemplates the Shabad.
gurmukh jog kamaavai a-oDhoo jat sat sabad veechaaree.
The Gurmukh practices Yoga - he is the true hermit; he practices abstinence and truth, and contemplates the Shabad.
sabad marai man maaray a-oDhoo jog jugat veechaaree.
One who dies in the Shabad and conquers his mind is the true hermit; he understands the Way of Yoga.
 
siv nagree meh aasan baisai gur sabdee jog paa-ee.
Sitting in Yogic postures in the City of God, through the Word of the Guru's Shabad, you shall find Yoga.
(909-14)
Dhaatur baajee sabad nivaaray naam vasai man aa-ee.
Restrain your restless wanderings through the Shabad, and the Naam will come to dwell in your mind.
bhagat janaa kee ootam banee jug jug rahee samaa-ee.
The Bani (Anhad Bani), the Word of the humble devotee is the most sublime and exalted; it prevails throughout the ages.
(909-19)
banee laagai so gat paa-ay sabday sach samaa-ee.
One who is committed to this Bani (Anhad Bani) is emancipated, and through the Shabad, merges in Truth.

pUjw krY sBu loku sMqhu mnmuiK Qwie n pweI ]4] (910-7)
poojaa karai sabh lok santahu manmukh thaa-ay na paa-ee. ||4||
Everyone worships Him, O Saints, but the self-willed manmukh is not accepted or approved. ||4||
sbid mrY mnu inrmlu sMqhu eyh pUjw Qwie pweI ]5] (910-8)
sabad marai man nirmal santahu ayh poojaa thaa-ay paa-ee. ||5||
If someone dies in the Word of the Shabad, his mind become immaculate, O Saints; such worship is accepted and approved. ||5||