Sat1176

I really like his lectures. He is one of the rare few who openly emphasized that one should do waheguru simran and you should focus your dhiyan on dhun of the gurmantar. He also discussed some very advanced stages of sunn, chota pad, dasam duar.

I have been contemplating this eye straining and looking in particular directions.

Guru ji instructs us with:

ਨਉ ਦਰ ਠਾਕੇ ਧਾਵਤੁ ਰਹਾਏ ॥
na-o dar thaakay Dhaavat rahaa-ay.
Those who close off the nine gates, and restrain the wandering mind,
ਦਸਵੈ ਿਨਜ ਘਿਰ ਵਾਸਾ ਪਾਏ ॥
dasvai nij ghar vaasaa paa-ay.
come to dwell in the Home of the Tenth Gate.


Are we wrong in thinking these physical eyes are the ones that will see all or will it be the inner eyes of the mind that used when we dream for example.

If we just close the eyelids and still move the eyes in a particular direction aren't we infact keeping our dhyaan in the physcial eyes and trying to force them to see through the darkness or skull?

Isn't the whole objective to still the mind and then invert it inwards rather than outwards. I appreciate this is easier said then done but just some food for thought.

I can appreciate if one does this to stop the eyes moving about, but it shouldn't be straining.

Speaking of visions. I read this very interesting info on chakras.net.

The Lotus in the Āgyā Chakra has two petals only. They stand for GU (darkness/ignorance) and RU (light/knowledge), the two syllables from which the word GURU (master) is formed. They also bear the Mantras HAM and KSHAM which represent the sun and the moon, the “masculine” and “feminine” principles, Shiva and Shakti, Purusha (consciousness) and Prakriti (nature).

These principles and primal powers influence both our body and mind. When out of balance they cause psychic or physical disturbances or illness. Until the principles of Shiva and Shakti are united we live in a world of duality from which our desires, wishes and striving after happiness originate. When Shiva and Shakti become one we become whole, the feeling of separation and the emotions connected with this, eg a sense of being unfulfilled and incomplete, vanish. The union leads to balance, liberation, desirelessness and contentment.

In our world duality prevails. Every state, every expression exists as an opposite: Masculine-feminine, positive-negative, hot-cold, good-bad, big-little, long-short, light-dark, wet-dry, clever-stupid, industrious-lazy, the list can go on ad infinitum. We have learnt to think and judge according to these categories. But in reality the apparent opposites are merely manifestations of the same principle – simply extremes of the same thing. One is a lack of the other, therefore, lightness is a lack of darkness and vice versa. Both are expressions of the ruling intensity of light, therefore reflecting the same principle. This simple example may be clear, but in the complexity of life we are often unable to recognise the unity behind the duality. Through the Āgyā Chakra, however, we are able to look behind the scenes and realise that everything existing is a manifestation of God.

The Mantra syllables HAM and KSHAM also stand for Idā and Pingalā, the two main Nādīs, that are allied to the moon and sun principles in the body. The third, and central, Nādī, Sushumnā, represents the Divine Consciousness.

Every twelve years the biggest and most exalted spiritual festival in the world is celebrated at the place where the three holy rivers, Gangā, Yamunā and Saraswatī, meet – the Mahā Kumbha Melā of Prayāgrāj . Gangā and Yamunā, which symbolise Idā and Pingalā, flow above the ground whereas Sarasvatī, the symbol of wisdom and pure, divine consciousness (Sushumnā) flows beneath the earth. During a specific planetary constellation that only occurs every twelve years, the Sarasvatī rises to the surface and unites with the other two rivers. At the time of the Kumbha Melā one can actually discern a stronger current and an increased flow of water at this place. Millions of people go there and immerse themselves in the water in order to free themselves of their Karmas.

For a Yogi the true Kumbha Melā occurs in the Āgyā Chakra. Gangā, Yamunā and Sarasvatī correspond to the main Nādīs, Idā, Pingalā and Sushumnā. The Āgyā Chakra, where these three strong energy currents meet in the human body, is also known as TRIKŪTĪ TATA . Other terms for the Āgyā Chakra are TRIVENĪ TATA and BHRŪKUTĪ TATA (Eyebrow Centre).

In many older illustrations of the Chakras one can see a twisted white cord made from three threads in the Āgyā Chakra. This also symbolises the three Nādīs. In India the Brahmins wear such a cord across their chest as a sign of purity of consciousness.

When Yogis purify these three Nādīs through concentration, meditation and Prānāyāma they are able to keep their consciousness in the Āgyā Chakra. With the merging of these three currents of energy in the Sahasrāra Chakra they attain the state of Samādhi, the highest level of consciousness. Just as the Kumbha Melā only takes place every twelve years, it is also only very seldom that all three Nādīs are active simultaneously. The body and energy channels are purified by regular practice of Prānāyāma and Hatha Yoga so that ultimately all three Nādīs can be aroused at once with the assistance of concentration and meditation. With this a radiant light appears in the Trikūtī and the Yogis immerse themselves in this light just as the faithful immerse themselves in the holy rivers at the Kumbha Melā. All karmas are dissolved in this light of Divine Love and wisdom.

The following can perhaps help us to visualise this? Complete darkness ruled for millions of years in a mountain cave. One day a cave explorer found his way into the cave with a bright torchlight. What happened? Can darkness exist and remain of its own right in a place where it had prevailed for so long? No! As soon as light appears darkness gives way. And what is the essence of bad Karma? It is a violation of Divine Law that was a result of mistaken knowledge, therefore, basically, “darkness” in our consciousness.

All darkness disappears from our being the moment the light of knowledge and truth is ignited.

What is light? Light is Ātma Gyāna and Ātma Jyoti , the light of the Self. The Divine Flame burns constantly in our heart. When it rises and its beam penetrates the Āgyā Chakra any duality is dissolved – Shiva and Shakti, Purusha and Prakriti, are again united.

The flame of the Self is nourished by the oil of love and devotion. Its wick is formed by concentration, meditation and Guru Mantra. When it rises from the heart to the Āgyā Chakra it awakens Bhakti within us. The purer the oil of our love is, the purer and stronger the flame burns. In the Āgyā Chakra we dive into the ocean of Bhakti and attain immortality of the Ātmā.

The Āgyā Chakra is comparable to empty space – free of form, colour and qualities. It is a space of purity and unity, the site of Ānanda, bliss. Here the wings of the soul unfold. Free from the net of Māyā that held it captive, it climbs and dissolves in the light of the “Thousand-petalled Lotus” (Sahasrāra Chakra) that shines as brightly as millions of suns.

There are three aspects associated with the Āgyā Chakra – emptiness (SHŪNYATĀ), consciousness (CHIT) and bliss (ĀNANDA).

SHŪNYATĀ (emptiness) means the absence of a “second” – there exists only unity. While duality exists there is doubt, discord and quarrelling. In German each of these words is based on the word ZWEI, which means two – Zweifel (doubt), Zwietracht (discord) and Entzweiung (quarrelling). Whereas in German the words for unity (Einheit) harmony (Einklang), understanding (Einsicht), concord (Eintracht) and agreement (Einigkeit) all contain the word EIN, meaning one. The latter qualities are the basis for harmony, wisdom, happiness and peace. “Emptiness” is not absence, deficiency or lack of fulfilment, it is the opposite – absolute existence and absolute fulfilment. The “sound of silence” vibrates within us, filled with the vibration of eternal happiness.

CHIT (consciousness) means total clarity and certainty; we recognise and understand the truth. With this we achieve the purpose and fulfilment of our existence – thereafter living means “conscious existence” (CHAITANYA), as opposed to unconscious matter (JADA).

ĀNANDA (bliss) is the expression of eternal, perfect joy that is based on the unity of the Ātmā and transcends the opposites of pleasure and pain.

When we try to fulfil our longing for happiness in the world, we are in reality trying to catch a glimpse of the reflection of Ānanda that radiates from our own inner being. Worldly happiness shimmers seductively – and bursts like a soap bubble when we try to catch it. The joy of the Ātmā is, however, “empty”, which means that it is without properties - absolute, incomparable, infinite, unchanging and steadfast.

The Mantra of the Āgyā Chakra is OM, the original sound of creation. This Mantra is the sound of both the Āgyā Chakra and the Sahasrāra Chakra. OM is the sound of the Divine that we hear when the Ātmā expands into infinity and unites with the Supreme. God, the Supreme Self, cannot be comprehended by the intellect or described with words, but can be experienced as vibration – light, sound or energy. God exists as vibration in every atom. The vibration of the Supreme is A-U-M, or OM. This represents the beginning, middle and end; therefore, the whole of creation. When in meditation we become absorbed in this Bīja Mantra we are able to hear the omnipresent, divine vibration of creation.

In meditation concentrate on the Āgyā Chakra with the Mantra OM or your Guru Mantra and visualise a divine image or symbol there. Through Bhakti and Gyāna, devotion and wisdom can be experienced. This experience is known as Paravidyā, “complete” knowledge, because it is unchanging, unlimited and eternal. Through the intellect we merely gain Aparavidyā, “incomplete” knowledge, which is changeable, limited and bound by time.

The awakening of the Āgyā Chakra is an essential and fundamental step in our development. The abilities that lie in this Chakra help us to cope with all problems and are of great assistance for those people suffering from psychic problems such as depression, Schizophrenia or changeable emotions. Emotions, in themselves, are unbiased. They are a form of energy that can serve us positively or negatively, just as fire can be useful but also destructive. With the assistance of the Āgyā Chakra we can learn to control and guide this inherent energy positively.

VAIRĀGYA (renunciation) is a prerequisite for the attainment of true knowledge. To attain the eternal we must let go of the transitory. Vairāgya is an inner occurrence – the extinction of our wishes and desires. These always produce new karma, and when they “dry up” the river of karma runs dry by itself. Vairāgya is best developed through concentration on the Āgyā Chakra. But at the same time we should be careful of the harmony and balance between “heart and intellect”, and never ignore either. Never forget – the goal is to harmonise and unite both aspects of our being, not to suppress one of them.

In the Āgyā Chakra we dive into the ocean of knowledge and the ocean of bliss (Ānanda) in which fear and sorrow vanish without trace. But we are still not at the goal. We are still not fully united with the Self. At any time Māyā can again seize possession of us and pull our consciousness down into lower levels. We can protect ourselves from this when we read holy books, seek out spiritual company, cultivate good thoughts, never cause anyone pain and always behave with love and understanding. When your actions are filtered and purified by the Āgyā Chakra they are exemplary, pure and positive and support your spiritual development.

Many who start with Yoga are initially full of enthusiasm and practise very diligently, but after a while they give up. Why is this so? Because their resolve was not firm enough.

Our goals in life should be as strong and firm as a tree – deeply rooted and able to withstand all storms. This is a precondition for our success in life. Nothing can succeed without firm resolution from the start. Cause and effect, as well as beginning and end, are inseparably linked to one another; but because of our dualistic perceptions we generally do not realise this.

Everyone is responsible for their own life. Consider the purpose of your existence and what you would like to achieve in life. Make your decisions with Viveka (discrimination), live consciously with love, understanding and devotion, and it is certain that you will reach your goal, God-Realisation.

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

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

Simple explanation.

I am not sure if I should write this but think I might have just experienced something.

I was lying down on the sofa just thinking about waheguru when I had this urge to do simran. I started the jaap and my voice sounded so clear. I became totally engrossed in the sound and then all of a sudden my voice and breath suddenly merged into perfect union all by themself without me trying to force it. Then it felt like a ball of energy started shooting up and down inside of me between my chest and navel. It was really powerful. All of a sudden I became aware of what was happening to me so I stopped out of fear. I'm still a little shaken up by the experience.

Totally agree with what your saying bro. The problem is that we all want shortcuts to get the job done whilst putting in minimum effort ourselves. Gurbani places so much emphasis on Sants, Sadhus, Saadh-Sangat. We are conditioned to get close, but when you get too close you begin to see some holes or things we don't understand. Then we are told it's all about following bachan's without any question otherwise you don't get that blessing.

jae ko bachan kamaavai santhan kaa so gur parasaadhee thareeai ||
One who practices the Teachings of the Saints, by Guru's Grace, is carried across.

I was listening to some of the kathas at Sant Baba Isher Singh ji's (Rare Wale) Salana Barsi this weekend in West London and one of the Sants narrated a incident from Babaj ji's life. He said there was a baba ji who's name I cannot remember who used to manage the langar seva at Rara Sahib Gurdwara. One day he came to Baba ji and handed over the keys to Baba ji and said I'm leaving and going to become gristi and get married. Baba ji asked what the problem was? This mahapursh replied that many people come to the langar and my vikars/thoughts/desires are troubling me too much. Rather any kind of incident occurring and I bring this place into disrepute it is better I leave now. Baba ji called him over and placed his hand on his head for a few minutes and then asked him how he was feeling? The mahapursh replied that his mind had been totally cleaned and there were no more disturbing thoughts. Baba ji gave him back the keys and said you asked for this seva from dargah so now go back and complete the job.

Boom job done! If only it was that easy for the rest of us.

you can pratice this during the day...for example, i am currently typing this message, but i can move my attention to different parts of my body, fingers, toes, top of head but keep my eyes at the screen

becomes easier the more you practice...
i learn Tai chi...and that involves a lot of placing the mind in different parts of the body (energy points) while doing the taich form...becomes easier the more you do it..

Simple explanation.

Simple explanation.

Good read.

Meditation on sound or light
Along with the awareness of tripura, one comes to a point of following either sound or light, depending on his or her personal predisposition. Your intuition will tell you which is more resonant for you. If you have difficulty discerning which is right for you, it will probably help to have a conversation with someone who has already tread this later stage of the path. In either case, both (sound or light) lead to the same place out of which they both emerged. It is somewhat like choosing which door to use to enter a ballroom; both doors lead into the ballroom.

With predisposition for sound, the sadhaka listens into the sound of silence, as if the source of all sound will emerge. It has a feeling somewhat like stretching onto silence after mantra, as was described above. With predisposition for light, the sadhaka watches into the darkness, as if the source of all light will emerge. Here, there is also a stretching of awareness into the formless darkness, as was described with body, breath, mantra, and sound. Eventually, the sadhaka experiences the formless source that is common to both sound and light, regardless of which was followed in the practice (like finally being
in the ballroom that has two entrance doors).

If a mantra has been used as a focal point for meditation, this will have already been followed into its silent, felt sense of awareness, with the syllables having fallen away. The sound or light that is eventually experienced is an aspect of the mantra, only at a very subtle level. Sound and light are then experienced as inseparably mingled. In a higher state, the common source of sound
and light are experienced.

Advancing in meditation
A time comes when meditation stirs the unconscious mind and brings forward hidden impressions. It quickens the method of analyzing, understanding, and surveying the unconscious.

If you are emotional, use anahata chakra, the center between the two breasts. If you are intellectual, or think much, use ajna chakra, the breath chakra, between the two eyebrows. In no way, at this point, should you meditate on the crown chakra, or any lower chakra. If you meditate on the crown, on sahasrara chakra, you might hallucinate. There is a tiny circle on the space between the two eyebrows. In the center of the circle, there is an unflinching, milky white flame steadily burning. Sound and light come from within. Either you should strengthen visualization or you should engage your mind in listening to the sound coming from within. Those who listen to the sound within begin to hear the anahata nada, the inner sound. When an aspirant is able to make his whole being into an ear, he hears the sound of anahata nada. Finally, you’ll hear the sound like OM; your whole being vibrates from within, though your body is still. Your mind is being led by the mantra, toward the silence. When your mind is not following the subtle sound of the mantra, then it becomes aware of the illumination of ajna chakra.

Suddenly your mind enters into something like a tunnel, that leads you to the gateway of sahasrara chakra, the thousand-petaled lotus.

Constant awareness of mantra
When the consciousness of the mantra is deepened, the mantra is able to guide the mind in the inner world.
The student is then taught to be aware of the inner light that already burns without flickering. The light which is within us is the finest and best form upon which to meditate. The mind then begins to see clearly; it is no longer clouded. Then the light of consciousness and mantra become one, because at that stage the mantra is not actually remembered, but its meaning and feeling are revealed. When one develops the feeling of constant awareness of the mantra, it unites with the mainstream of consciousness where light and sound are inseparably mingled. In a higher stage sound and light are united, and in the highest state pure Consciousness alone exists
Grace and shaktipata
From here on it is only grace of guru, Self, god, or whatever else you might like to call it, which can take us the rest of the way. I liken it to the space probes sent to Mars. As with sadhana (practices) it took a great deal of energy to break away from the Earth’s atmosphere and gravitational pull (like us breaking away from our false identities, attractions, aversions, and fears). Finally, when coming close to its destination, it took very little power to go the rest of the way, as it was the gravitational pull of Mars that pulled the probe to its final destination.

That which pulls us the rest of the way is similarly a naturally existing energy (analogous to the gravitation pull of Mars), which for convenience sake is called grace . Different people have lots of different opinions about the name and nature of that grace, but such a gravitational energy is definitely there to pull us the rest of the way, once we have put in all of the exertion we are capable of putting out. Our job is to do the work we are capable of doing so as to get within reach of that grace or shakti. It is also called shaktipata , or the bestowing of grace.

Piercing the bindu
At some point of meditation the mind enters into something that is experienced as a tunnel (called brahma nadi, which is the energy channel of manifestation itself, as consciousness has come outward to become who we are as a person). The tunnel entrance is near the end of the mind and what it can do for us as a tool on the inner journey. Everything collapses , so to speak, into the point from which all of our being has originally emerged.

That point is called bindu , which is a Sanskrit word that literally translates as point or dot. Consciousness recedes into and through that point or bindu in what can only be described as being like an intense explosion. On the other side (for lack of a better word to describe the indescribable) of the explosion of the bindu is the direct experience of the absolute reality, Brahman in Vedantic terms, or the preexisting union of Shakti with Shiva, in Tantric terms. It is called Mahatripurasundari in the samaya sri vidya tantra of the Himalayan tradition.
Mahatripurasundari is the great (maha), beautiful (sundari) one who dwells in, and is the substratum of the three cities known as waking, dreaming, and sleeping, or the gross world, subtle plane, and causal realm, or simply Tripura , the one in the three cities. This is the real Self, which is the Self of all, which is spoken of as the goal of life called Self-realization.

When God's name dwells on the tongue ofthe meditator, he gets gustation. When the morsel ofbread is placed on the tongue, one gets relishment. By uttering 'Waheguru', one gets great bliss. Uptil now God's name has dwelt on the tongue; as yet awareness has come that the tongue has started getting great bliss. The repetition ofsaying God's name should continue and the Shabad will go still deeper. The sound of Waheguru, Waheguru, that has come up from the navel, and is manifesting through Praa, Basanati, Madhma and Baikharee, ifthe same sound ofWaheguru, Waheguru goes down from the throat (Basanti); such a person starts hearing Anahad Naad and he has reached upto the centre where the instrument is ringing, but the sound ofthe instrument is coming from afar. At this state the glimpse of Shabad starts appearing. 55Sometimesthe flavour comes, sometimes not. Sometimes the sound is heard, sometimes not. This is the state when the meditator reaches near the door ofGod or near the Anahad Naad and Guru. At present only sound or shabad is being heard but His glimpse has not been seen. Tongue has got relishment and the ears have begun to hear but the glimpse and splendour of God has not appeared. One has reached upto the Guru but not upto God. One has reached near the door but entry into His Abode has not taken place. The repetition ofWaheguru, Waheguru should continue and this sound Basanti should go down and reach praa , that is , it should collide with navel. Then navel will completely open. This opening is just like the opening at the time of death and navel opens completely with the last breath and the body dies. But when navel opens completely with the strike ofsound ofWaheguru, body remains alive but the mind dies. Then the Supreme splendour spreads and the tongue becomes quite and does not repeat Waheguru, Waheguru http://www.gurmatveechar.com/books/English_Books/Shabad.Guru.Surat.Dun.Chela.by.Giani.Sant.Singh.Maskeen.(GurmatVeechar.com).pdf

Have you tried asking Bhai Harinder Singh of Nirvair Khalsa Jatha UK? He might be a little more helpful.

Was listening to Giani/Bhai Paramjit Singh Ji Khalsa (Anandpur Sahib Wale) live on SikhChannel last night and must say I was really impressed with this guy's katha. His topic was naam simran. I will record it and put it up because it was a very inspiring Katha. This guy is very outspoken and was not afraid to tell the sangat off on numerous occasions.

There was one point he made which really caught my attention when he was asking the sangat to jap. Someone sitting in the sangat decided to accelerate their jaap and became engrossed in their own mast like you see on some occasions. Bhai Sahib stopped the jaap and made a very important point. He said not to jap so fast like that because your surti will not be able to latch on and keep up. He said once someone else was doing the jaap in this fashion so he asked him what stage he had achieved in the time he had been doing sirman. The person replied he hadn't achieved anything to date. Bhai Sahib gave the analogy of peddling on bike very fast but the chain is broken so in fact your not going anywhere. He said its the same with simran when done in that fashion. Your japping so fast that your speech has gone off in its own direction and your mind/surti was not focused and was left behind to do it's own thing. That is why nothing is being achieved.

Key point : Keep the simran slow so that the surti can hear each recitation clearly and stay latched on for the ride.

"A STORY"

A Wealthy Man Was Walking, Along The Way, He Saw A Beggar On The Sidewalk.
The Rich Man Looked Kindly On The Beggar And Asked, "How Did You Become A Beggar?."
The Beggar Says. " Sir I've Been Looking And Applying For Jobs For Over A Year, But Haven't
Found Any."..
"You Look Like A Rich Man Sir, If You'll Give Me A Job, I'll Appreciate And Stop Begging".
The Rich Man Smiled And Said, "I Want To Help You, But I Won't Give You A Job. I'll Do
Something Much Better. I Will Make You My Business Partner. Let's Start A Business Together."
The Beggar Blinked Hard. He Could Not Understand What The Older Man Was Saying.
"What Do You Mean, Sir?."
"I Own A Rice Plantation. You Could Sell My Rice In The Market. I Will Provide You The Sacks
Of Rice. I Will Pay The Rent For The Market Stall. I Will Even Give You Food Allowance For The
Next 30 Days. All You Have To Do Is Sell My Rice. At The End Of Each Month, As Business
Partners, We Will Share The Profits."
Tears Of Joy Rolled Down The Beggars Cheeks.
"Oh Sir", He Said, "You're A Gift From Heaven. You're The Answer To My Prayers. Thank You, Thank You !."
He Then Paused And Said, "Sir, How Will We Divide The Profits? Do I Keep 10% And Give You
90%? Or Do I Retain 5% And Give You 95%?..I Will Be Happy With Any Arrangement We Agree
Upon."
The Rich Man Shook His Head And Chuckled.
"No, I Want You To Give Me The 10% Of The Profits, And You Keep The 90%."
For A Moment The Beggar Could Not Speak. When He Tried To Speak, It Was Gibberish.
"Uh, Gee, Uh Wow.., I Mean Hug..?"
He Couldn't Believe His Ears. The Deal Was Too Preposterous.
The Rich Man Laughed More Loudly, Then Explained, "I Don't Need The Money, My Friend.
I'm Already Wealthy Beyond What You Can Ever Imagine. I Want You To Give Me 10% Of The
Profits, So You Grow In Faithfulness And Gratitude."
The Beggar Knelt Down Before His Benefactor And Said, " Yes Sir, I Will Do As You Say. Even
Now, I'm So Grateful For What You've Done For Me."
And So They Commenced Their Partnership.
As The Business Grew, The Beggar Forgot Where The Blessing Came From..
Each Day, The Beggar, Now Dressed Better, Operated A Store Selling Rice In The Market.
He Worked very Hard. He Woke Up Early Each Morning And Slept Late At Night.
The Sales Were Brisk Because The Rice Was Of Good Quality.
After 30 Days Into It, The Profits Were Astounding.
As The Ex-Beggar Was Counting The Money, And Liking The Feel Of Money In His Hands, An Idea Stuck His Mind.
He Told Himself, "Gee, Why Should I Give 10% To My Business Partner?, I Didn't See Him The
Whole Month ! I Have Been The One Working From Morning Into Night For This Venture. I Did
All The Work. I Deserve 100% Profits!."
The Next Morning The Rich Man Came Knocking On His Door To Collect His 10% Share Of The Profits.
The Ex-Beggar Opened The Door And Said, “You Don't Deserve The 10%. I Worked Hard For This. I Think I Deserve All Of It!”, And He Slammed The Door.
If You Were His Business Partner, How Would You Feel?
Dear, This Is Exactly What Happens To Us…
God Gave Us Everything, God Is Our Business Partner
God Gave Us Life. Every Single Moment, Every Single Breath, Every Single Second…
God Gave Us Talent, Ability To Talk, To Create, To Earn Money…
God Gave Us A Body, Eyes, Ears, Mouth, Hands, Feet, Heart…
God Gave Us A Mind, Imagination, Emotions, Reasoning, Language..
So We Need To Give Back Our Business Partner Something In Return...
In What-So-Ever Way We Can..!!

And the simplest way is, to give Him some time of our day everyday, in His remeberance ....with that, He is more than satisfied.

Was listening to Giani/Bhai Paramjit Singh Ji Khalsa (Anandpur Sahib Wale) live on SikhChannel last night and must say I was really impressed with this guy's katha. His topic was naam simran. I will record it and put it up because it was a very inspiring Katha. This guy is very outspoken and was not afraid to tell the sangat off on numerous occasions.

There was one point he made which really caught my attention when he was asking the sangat to jap. Someone sitting in the sangat decided to accelerate their jaap and became engrossed in their own mast like you see on some occasions. Bhai Sahib stopped the jaap and made a very important point. He said not to jap so fast like that because your surti will not be able to latch on and keep up. He said once someone else was doing the jaap in this fashion so he asked him what stage he had achieved in the time he had been doing sirman. The person replied he hadn't achieved anything to date. Bhai Sahib gave the analogy of peddling on bike very fast but the chain is broken so in fact your not going anywhere. He said its the same with simran when done in that fashion. Your japping so fast that your speech has gone off in its own direction and your mind/surti was not focused and was left behind to do it's own thing. That is why nothing is being achieved.

Key point : Keep the simran slow so that the surti can hear each recitation clearly and stay latched on for the ride.

Was listening to Giani/Bhai Paramjit Singh Ji Khalsa (Anandpur Sahib Wale) live on SikhChannel last night and must say I was really impressed with this guy's katha. His topic was naam simran. I will record it and put it up because it was a very inspiring Katha. This guy is very outspoken and was not afraid to tell the sangat off on numerous occasions.

There was one point he made which really caught my attention when he was asking the sangat to jap. Someone sitting in the sangat decided to accelerate their jaap and became engrossed in their own mast like you see on some occasions. Bhai Sahib stopped the jaap and made a very important point. He said not to jap so fast like that because your surti will not be able to latch on and keep up. He said once someone else was doing the jaap in this fashion so he asked him what stage he had achieved in the time he had been doing sirman. The person replied he hadn't achieved anything to date. Bhai Sahib gave the analogy of peddling on bike very fast but the chain is broken so in fact your not going anywhere. He said its the same with simran when done in that fashion. Your japping so fast that your speech has gone off in its own direction and your mind/surti was not focused and was left behind to do it's own thing. That is why nothing is being achieved.

Key point : Keep the simran slow so that the surti can hear each recitation clearly and stay latched on for the ride.

Oh I did some research (lol) and it turned out the girl's name was Jumma.

PS
The word chumma appears in Guru Granth Sahib in a shabad by Sheikh Farid
ਪਰਵਦਗਾਰ ਅਪਾਰ ਅਗਮ ਬੇਅੰਤ ਤੂ ॥
O Lord, Sustainer and Cherisher, You are infinite, unfathomable and endless.
ਜਿਨਾ ਪਛਾਤਾ ਸਚੁ ਚੁੰਮਾ ਪੈਰ ਮੂੰ ॥੩॥
Those who recognize the Truth - I kiss their feet. ||3||

Was listening to Giani/Bhai Paramjit Singh Ji Khalsa (Anandpur Sahib Wale) live on SikhChannel last night and must say I was really impressed with this guy's katha. His topic was naam simran. I will record it and put it up because it was a very inspiring Katha. This guy is very outspoken and was not afraid to tell the sangat off on numerous occasions.

There was one point he made which really caught my attention when he was asking the sangat to jap. Someone sitting in the sangat decided to accelerate their jaap and became engrossed in their own mast like you see on some occasions. Bhai Sahib stopped the jaap and made a very important point. He said not to jap so fast like that because your surti will not be able to latch on and keep up. He said once someone else was doing the jaap in this fashion so he asked him what stage he had achieved in the time he had been doing sirman. The person replied he hadn't achieved anything to date. Bhai Sahib gave the analogy of peddling on bike very fast but the chain is broken so in fact your not going anywhere. He said its the same with simran when done in that fashion. Your japping so fast that your speech has gone off in its own direction and your mind/surti was not focused and was left behind to do it's own thing. That is why nothing is being achieved.

Key point : Keep the simran slow so that the surti can hear each recitation clearly and stay latched on for the ride.

Was listening to Giani/Bhai Paramjit Singh Ji Khalsa (Anandpur Sahib Wale) live on SikhChannel last night and must say I was really impressed with this guy's katha. His topic was naam simran. I will record it and put it up because it was a very inspiring Katha. This guy is very outspoken and was not afraid to tell the sangat off on numerous occasions.

There was one point he made which really caught my attention when he was asking the sangat to jap. Someone sitting in the sangat decided to accelerate their jaap and became engrossed in their own mast like you see on some occasions. Bhai Sahib stopped the jaap and made a very important point. He said not to jap so fast like that because your surti will not be able to latch on and keep up. He said once someone else was doing the jaap in this fashion so he asked him what stage he had achieved in the time he had been doing sirman. The person replied he hadn't achieved anything to date. Bhai Sahib gave the analogy of peddling on bike very fast but the chain is broken so in fact your not going anywhere. He said its the same with simran when done in that fashion. Your japping so fast that your speech has gone off in its own direction and your mind/surti was not focused and was left behind to do it's own thing. That is why nothing is being achieved.

Key point : Keep the simran slow so that the surti can hear each recitation clearly and stay latched on for the ride.

Another blissfull simran session. Love the mandolin touch.

https://soundcloud.com/veermanpreet/3-veer-manpreet-singh

Dhan Guru Nanak Tuhi Nirankar....

Dear Veer,

I am sorry to hear about the difficult times you are going through in your life and may Waheguru bless you with good times away from the troubles of day to day life. Like yourself my life is also going through some difficult times and like you I also question, why me? Am I being tested? Even my own mother will ring me up and tell me I'm having an examination from Waheguru and to be honest I don't find those kind of remarks very consoling. Why this parakh/examination? Are they saying the problems we are going through are temporary and waheguru will eventually have pity and wave a magic wand and they will be taken away or are we being tested whether we accept the bad times and remember him. It is only natural when no one else can help you that one turns to the Creator because the only hope left for anyone is him and his prayer. It is easier if one is already doing some kind prayer before hand otherwise people can really drown in all the pain and suffering.

I was listening to a mahapursh only a few days ago he said something that sparked a light within me when I too was drowning in this life and finding it all too difficult to deal with and cope. The worry, stress and difficulties I was going through were starting to take there toll on my own health and I could see myself going downhill. I will share his teaching with you hoping that it sheds some light in your path in the times of darkness.

He said when we wake up in the morning we can choose what clothes we want to wear. One item of clothing is Sukh and the other is Dukh. These are not clothes in the literal sense but clothes we choose to put on our mind. We can either let our mind run free and be engulfed in all the day to day troubles, stresses, worries, anxieties hence wearing the kapra of dukh, or we can bring the mind into some control and focus it on the remembrance of Waheguru. Therefore not giving it time to be occupied by negative thoughts which cause us problems. By dedicating more time to this marg your mind will be given less time to be affected by the troubles and with guru's grace they won't seem so bad and you will sail through these trying times. That is the key difference between a Gurmukh and a Manmukh.

I then took it one step further a did a search for the word "dukh" in Sri Guru Granth Sahib Ji and you will see the same guidance coming through. Below are a few pangti's that emphasize this very approach. I hope it helps you dear brother.

hukmee utam neech hukam likh dukh sukh paa-ee-ah.
By His Command, some are high and some are low; by His Written Command, pain and pleasure are obtained.


gaavee-ai sunee-ai man rakhee-ai bhaa-o.
Sing, and listen, and let your mind be filled with love.
dukh parhar sukh ghar lai jaa-ay.
Your pain shall be sent far away, and peace shall come to your home.

gurmukh naadaN gurmukh vaydaN gurmukh rahi-aa samaa-ee.
The Guru's Word is the Sound-current of the Naad; the Guru's Word is the Wisdom of the Vedas; the Guru's Word is all-pervading.


man bairaagee ghar vasai sach bhai raataa ho-ay.
If the mind becomes balanced and detached, and comes to dwell in its own true home, imbued with the Fear of God,
gi-aan mahaaras bhogvai baahurh bhookh na ho-ay.
then it enjoys the essence of supreme spiritual wisdom; it shall never feel hunger again.


too daree-aa-o daanaa beenaa mai machhulee kaisay ant lahaa.
You are the River, All-knowing and All-seeing. I am just a fish-how can I find Your limit?
jah jah daykhaa tah tah too hai tujh tay niksee foot maraa. ||1||
Wherever I look, You are there. Outside of You, I would burst and die. ||1||
na jaanaa may-o na jaanaa jaalee.
I do not know of the fisherman, and I do not know of the net. (Reference here to troubles effecting the mind)
jaa dukh laagai taa tujhai samaalee. ||1|| rahaa-o.
But when the pain comes, then I call upon You. ||1||Pause||
too bharpoor jaani-aa mai door.
You are present everywhere. I had thought that You were far away.


manmukh mohi vi-aapi-aa bairaag udaasee na ho-ay.
The self-willed manmukhs are engrossed in emotional attachment; they are not balanced or detached.
sabad na cheenai sadaa dukh har dargahi pat kho-ay.
They do not comprehend the Word of the Shabad. They suffer in pain forever, and lose their honor in the Court of the Lord.
ha-umai gurmukh kho-ee-ai naam ratay sukh ho-ay. ||1||
The Gurmukhs shed their ego; attuned to the Naam, they find peace.

gurmukh sadaa sohaaganee pir raakhi-aa ur Dhaar.
The Gurmukh is the happy and pure soul-bride forever. She keeps her Husband Lord enshrined within her heart.
mithaa boleh niv chaleh sayjai ravai bhataar.
Her speech is sweet, and her way of life is humble. She enjoys the Bed of her Husband Lord.
sobhaavantee sohaaganee jin gur kaa hayt apaar. ||2||
The happy and pure soul-bride is noble; she has infinite love for the Guru. ||2||
poorai bhaag satgur milai jaa bhaagai kaa ud-u ho-ay.
By perfect good fortune, one meets the True Guru, when one's destiny is awakened.
antrahu dukh bharam katee-ai sukh paraapat ho-ay.
Suffering and doubt are cut out from within, and peace is obtained.
gur kai bhaanai jo chalai dukh na paavai ko-ay. ||3||
One who walks in harmony with the Guru's Will shall not suffer in pain. ||3||
gur kay bhaanay vich amrit hai sehjay paavai ko-ay.
The Amrit, the Ambrosial Nectar, is in the Guru's Will. With intuitive ease, it is obtained.
jinaa paraapat tin pee-aa ha-umai vichahu kho-ay.
Those who are destined to have it, drink it in; their egotism is eradicated from within.
naanak gurmukh naam Dhi-aa-ee-ai sach milaavaa ho-ay. ||4||13||46||
O Nanak, the Gurmukh meditates on the Naam, and is united with the True Lord.


man mayray kartay no saalaahi.
O my mind, praise the Creator.
sabhay chhad si-aanpaa gur kee pairee paahi. ||1|| rahaa-o.
Give up all your clever tricks, and fall at the Feet of the Guru. ||1||Pause||
dukh bhukh nah vi-aapa-ee jay sukh-daata man ho-ay.
Pain and hunger shall not oppress you, if the Giver of Peace comes into your mind.
kit hee kamm na chhijee-ai jaa hirdai sachaa so-ay.
No undertaking shall fail, when the True Lord is always in your heart.
jis tooN rakheh hath day tis maar na sakai ko-ay.
No one can kill that one unto whom You, Lord, give Your Hand and protect.


sabh si-aanpaa chhad kai gur kee charnee paahu. ||1||
Give up all your clever tricks, and grasp the Feet of the Guru. ||1||
man mayray sukh sahj saytee jap naa-o.
O my mind, chant the Name with intuitive peace and poise.
aath pahar parabh Dhi-aa-ay tooN gun go-ind nit gaa-o. ||1|| rahaa-o.
Twenty-four hours a day, meditate on God. Constantly sing the Glories of the Lord of
the Universe. ||1||Pause||
tis kee sarnee par manaa jis jayvad avar na ko-ay.
Seek His Shelter, O my mind; there is no other as Great as He.
jis simrat sukh ho-ay ghanaa dukh darad na moolay ho-ay.
Remembering Him in meditation, a profound peace is obtained. Pain and suffering will not touch you at all.
sadaa sadaa kar chaakree parabh saahib sachaa so-ay. ||2||
Forever and ever, work for God; He is our True Lord and Master. ||2||

tiseh Dhi-aavahu man mayray sarab ko aaDhaar. ||1||
Meditate on the One, O my mind, who is the Support of all. ||1||
gur kay charan man meh Dhi-aa-ay.
Meditate within your mind on the Guru's Feet.
chhod sagal si-aanpaa saach sabad liv laa-ay. ||1|| rahaa-o.
Give up all your clever mental tricks, and lovingly attune yourself to the True Word of the Shabad. ||1||Pause||
dukh kalays na bha-o bi-aapai gur mantar hirdai ho-ay.
Suffering, agony and fear do not cling to one whose heart is filled with the GurMantra.


aas andaysaa door kar i-o mal jaa-ay samaa-ay. ||4||
Let your hopes and anxieties depart; thus pollution is washed away. ||4||
sukh ka-o maagai sabh ko dukh na maagai ko-ay.
Everyone begs for happiness; no one asks for suffering.
sukhai ka-o dukh aglaa manmukh boojh na ho-ay.
But in the wake of happiness, there comes great suffering. The self-willed manmukhs do not understand this.
sukh dukh sam kar jaanee-ahi sabad bhayd sukh ho-ay. ||5||
Those who see pain and pleasure as one and the same find peace; they are pierced through by the Shabad. ||5||


satgur bhai kaa bohithaa nadree paar utaar. ||4||
The True Guru is the only boat on this terrifying ocean. His Glance of Grace carries us across. ||4||
ik til pi-aaraa visrai dukh laagai sukh jaa-ay.
If I forget my Beloved, even for an instant, suffering overtakes me and peace departs.
jihvaa jala-o jalaavanee naam na japai rasaa-ay.
Let that tongue be burnt in flames, which does not chant the Naam with love.


bin sabdai jag dukhee-aa firai manmukhaa no ga-ee khaa-ay.
Without the Shabad, the world wanders lost in pain. The self-willed manmukh is consumed.
sabday naam Dhi-aa-ee-ai sabday sach samaa-ay. ||4||
Through the Shabad, meditate on the Naam; through the Shabad, you shall merge in Truth. ||4||

man har har japan karay.
O mind, chant the Name of the Lord, Har, Har.
har gur sarnaa-ee bhaj pa-o jindoo sabh kilvikh dukh parharay. ||1|| rahaa-o.
Hurry to the Sanctuary of the Lord, the Guru, O my soul; all your sins shall be taken away. ||1||Pause||


har har naam japahu man mayray jit sadaa sukh hovai din raatee.
Chant the Name of the Lord, Har, Har, O my mind; it will bring you eternal peace, day and night.
har har naam japahu man mayray jit simrat sabh kilvikh paap lahaatee.
Chant the Name of the Lord, Har, Har, O my mind; meditating on it, all sins and misdeeds shall be erased.
har har naam japahu man mayray jit daalad dukh bhukh sabh leh jaatee.
Chant the Name of the Lord, Har, Har, O my mind; through it, all poverty, pain and hunger shall be removed.
har har naam japahu man mayray mukh gurmukh pareet lagaatee.
Chant the Name of the Lord, Har, Har, O my mind; as Gurmukh, declare your love.
jit mukh bhaag likhi-aa Dhur saachai har tit mukh naam japaatee. ||13||
One who has such pre-ordained destiny inscribed upon his forehead by the True Lord, chants the Naam, the Name of the Lord. ||13||

naam rasaa-in man tariptaa-in gurmukh amrit peevaaN jee-o. ||3||
The Nectar of the Name satisfies my mind. As Gurmukh, I drink in the Ambrosial Nectar. ||3||
dukh sukh pi-aaray tuDh Dhi-aa-ee.
In suffering and in comfort, I meditate on You, O Beloved.


pooray gur kai sabad aDhaaraa.
The Shabad of the Perfect Guru is my Support.
naanak naam milai vadi-aa-ee dukh sukh sam kar jaanni-aa. ||8||10||11||
O Nanak, one who obtains the Greatness of the Naam, looks upon pain and pleasure as one and the same.


dukhee-ay nit fireh billaaday bin gur saaNt na paavni-aa. ||6||
These miserable people wander endlessly, crying out in pain; without the Guru, they find no peace. ||6||
jin keetay so-ee biDh jaanai.
The One who created them, knows their condition.
aap karay taa hukam pachhaanai.
And if He inspires them, then they realize the Hukam of His Command.


Nanak naam chardi kala tere bhane sarbat da bhala...

On a humorous note out of no where I woke up this morning singing the song "Jumma chumma dede..."

My wife got worried, and said this was definitely not like me and where the waheguru jaap had gone. She then interrogated me if there was another woman in picture.

On a humorous note out of no where I woke up this morning singing the song "Jumma chumma dede..."

My wife got worried, and said this was definitely not like me and where the waheguru jaap had gone. She then interrogated me if there was another woman in picture.

In my younger years I had a dream where Sant Baba Nahar Singh ji came in my dream and said I want to give you this amrit to drink. Was very strange because I had never met him before or ever listened to his katha.

When my wife and I met he was the first person who came on my wife's families behalf to meet us.

I occasionally have spiritual or foresight dreams and then when the event occurs a sense of déjà vu.

Watched a great video about Shabad Guru discussed by Dr. Satpal Singh

I would highly suggest you watch this video.

Key things mentioned are:
Guru Nanak's Guru was the Shabad that is pargat in all of us (Naam).
The focus is not our physical body and external rituals, but to get our surti (consciousness/concentration) out from the nine doors and to go within and connect to the Shabad (Naam) at Tenth Gate. (Done by Jaaping Gurmantra)






Another video which is more recent but I have not watched