DHANBABANANAK

First of all have a view of guru and then practise the naam(GURMANTRA). Simran is done by speaking and mind. Through this mind will be purified and u will be able to concentrate on it. There will be a stage of spiritual enjoyment and after sometime "Anhata Shabad" will be heard. Listening to the Anhata Shabad the Panch Shabad will be heard, taking the soul to Sach Kand.

OK BABAJI

PANCH SHABAD STAGE? is this after rom rom har dhavhe? or is that the panch shabad?

well if theres a list we know where can go. lol. cheer up t singh,

scroll right the bottom neo

comeon people lets fill this page up with more sants/mahapursh that r here today!

In Guru Arjun Dev Ji's prayer Sukhmani Sahib, Guru Ji writes about the vitues of the company of Saddhus and Sants: parabh kaa simran saaDh kai sang. The meditative remembrance of God is in the Company of the Holy. sarab niDhaan naanak har rang. ||2|| All treasures, O Nanak, are in the Love of the Lord. ||2|| Shalok: agam agaaDh paarbarahm so-ay. Unapproachable and Unfathomable is the Supreme Lord God; jo jo kahai so muktaa ho-ay whoever speaks of Him shall be liberated. sun meetaa naanak binvantaa. saaDh janaa kee achraj kathaa. ||1|| Listen, O friends, Nanak prays, to the wonderful story of the Holy. ||1|| Ashtapadee: saaDh kai sang mukh oojal hot. In the Company of the Holy, one's face becomes radiant. saaDhsang mal saglee khot. In the Company of the Holy, all filth is removed. saaDh kai sang mitai abhimaan. In the Company of the Holy, egotism is eliminated. saaDh kai sang pargatai sugi-aan. In the Company of the Holy, spiritual wisdom is revealed. saaDh kai sang bujhai parabh nayraa. In the Company of the Holy, God is understood to be near at hand. saaDhsang sabh hot nibayraa. In the Company of the Holy, all conflicts are settled. saaDh kai sang paa-ay naam ratan. In the Company of the Holy, one obtains the jewel of the Naam. saaDh kai sang ayk oopar jatan. In the Company of the Holy, one's efforts are directed toward the One Lord. saaDh kee mahimaa barnai ka-un paraanee. What mortal can speak of the Glorious Praises of the Holy? naanak saaDh kee sobhaa parabh maahi samaanee. ||1|| O Nanak, the glory of the Holy people merges into God. ||1|| saaDh kai sang agochar milai. In the Company of the Holy, one meets the Incomprehensible Lord. saaDh kai sang sadaa parfulai. In the Company of the Holy, one flourishes forever. saaDh kai sang aavahi bas panchaa. In the Company of the Holy, the five passions are brought to rest. saaDhsang amrit ras bhunchaa. In the Company of the Holy, one enjoys the essence of ambrosia. parabhoo da-i-aa tay kamal bigaas. By God's Kind Mercy, the heart-lotus blossoms forth. parabh suparsan basai man so-ay. When God is totally pleased, He comes to dwell in the mind. parabh da-i-aa tay mat ootam ho-ay. By God's Kind Mercy, the intellect is exalted. sarab niDhaan parabh tayree ma-i-aa. All treasures, O Lord, come by Your Kind Mercy. aaphu kachhoo na kinhoo la-i-aa. No one obtains anything by himself. jit jit laavhu tit lageh har naath. As You have delegated, so do we apply ourselves, O Lord and Master. naanak in kai kachhoo na haath. ||8||6|| O Nanak, nothing is in our hands. ||8||6|| Shalok: sant saran jo jan parai so jan uDhranhaar. One who seeks the Sanctuary of the Saints shall be saved. sant kee nindaa naankaa bahur bahur avtaar. ||1|| One who slanders the Saints, O Nanak, shall be reincarnated over and over again. ||1|| Ashtapadee: sant kai dookhan aarjaa ghatai. Slandering (tormenting) the Saints, one's life is cut short. sant kai dookhan jam tay nahee chhutai. Slandering the Saints, one shall not escape the Messenger of Death. sant kai dookhan sukh sabh jaa-ay. Slandering the Saints, all happiness vanishes. sant kai dookhan narak meh paa-ay. Slandering the Saints, one falls into hell. sant kai dookhan mat ho-ay maleen. Slandering the Saints, the intellect is polluted. sant kai dookhan sobhaa tay heen. Slandering the Saints, one's reputation is lost. sant kay hatay ka-o rakhai na ko-ay. One who is cursed by a Saint cannot be saved. sant kai dookhan thaan bharsat ho-ay. Slandering the Saints, one's place is defiled. sant kirpaal kirpaa jay karai. But if the Compassionate Saint shows His Kindness, naanak satsang nindak bhee tarai. ||1|| O Nanak, in the Company of the Saints, the slanderer may still be saved. ||1|| sant kay dookhan tay mukh bhavai. Slandering the Saints, one becomes a wry-faced malcontent. santan kai dookhan kaag ji-o lavai. Slandering the Saints, one croaks like a raven. santan kai dookhan sarap jon paa-ay. Slandering the Saints, one is reincarnated as a snake. sant kai dookhan tarigad jon kirmaa-ay. Slandering the Saints, one is reincarnated as a wiggling worm. santan kai dookhan tarisnaa meh jalai. Slandering the Saints, one burns in the fire of desire. sant kai dookhan sabh ko chhalai. Slandering the Saints, one tries to deceive everyone. sant kai dookhan tayj sabh jaa-ay. Slandering the Saints, all one's influence vanishes. sant kai dookhan neech neechaa-ay. Slandering the Saints, one becomes the lowest of the low. sant dokhee kaa thaa-o ko naahi. For the slanderer of the Saint, there is no place of rest. Page 280 naanak sant bhaavai taa o-ay bhee gat paahi. ||2|| O Nanak, if it pleases the Saint, even then, he may be saved. ||2|| sant kaa nindak mahaa attaa-ee. The slanderer of the Saint is the worst evil-doer. sant kaa nindak khin tikan na paa-ee. The slanderer of the Saint has not even a moment's rest. sant kaa nindak mahaa hati-aaraa. The slanderer of the Saint is a brutal butcher. sant kaa nindak parmaysur maaraa. The slanderer of the Saint is cursed by the Transcendent Lord. sant kaa nindak raaj tay heen. The slanderer of the Saint has no kingdom. sant kaa nindak dukhee-aa ar deen. The slanderer of the Saint becomes miserable and poor. sant kay nindak ka-o sarab rog. The slanderer of the Saint contracts all diseases. sant kay nindak ka-o sadaa bijog. The slanderer of the Saint is forever separated. sant kee nindaa dokh meh dokh. To slander a Saint is the worst sin of sins. naanak sant bhaavai taa us kaa bhee ho-ay mokh. ||3|| O Nanak, if it pleases the Saint, then even this one may be liberated. ||3|| sant kaa dokhee sadaa apvit. The slanderer of the Saint is forever impure. sant kaa dokhee kisai kaa nahee mit. The slanderer of the Saint is nobody's friend. sant kay dokhee ka-o daan laagai. The slanderer of the Saint shall be punished. sant kay dokhee ka-o sabh ti-aagai. The slanderer of the Saint is abandoned by all. sant kaa dokhee mahaa ahaNkaaree. The slanderer of the Saint is totally egocentric. sant kaa dokhee sadaa bikaaree. The slanderer of the Saint is forever corrupt. sant kaa dokhee janmai marai. The slanderer of the Saint must endure birth and death. sant kee dookhnaa sukh tay tarai. The slanderer of the Saint is devoid of peace. sant kay dokhee ka-o naahee thaa-o. The slanderer of the Saint has no place of rest. naanak sant bhaavai taa la-ay milaa-ay. ||4|| O Nanak, if it pleases the Saint, then even such a one may merge in union. ||4|| sant kaa dokhee aDh beech tay tootai. The slanderer of the Saint breaks down mid-way. sant kaa dokhee kitai kaaj na pahoochai. The slanderer of the Saint cannot accomplish his tasks. sant kay dokhee ka-o udi-aan bharmaa-ee-ai. The slanderer of the Saint wanders in the wilderness. sant kaa dokhee ujharh paa-ee-ai. The slanderer of the Saint is misled into desolation. sant kaa dokhee antar tay thothaa. The slanderer of the Saint is empty inside, ji-o saas binaa mirtak kee lothaa. like the corpse of a dead man, without the breath of life. sant kay dokhee kee jarh kichh naahi. The slanderer of the Saint has no heritage at all. aapan beej aapay hee khaahi. He himself must eat what he has planted. sant kay dokhee ka-o avar na raakhanhaar. The slanderer of the Saint cannot be saved by anyone else. naanak sant bhaavai taa la-ay ubaar. ||5|| O Nanak, if it pleases the Saint, then even he may be saved. ||5|| sant kaa dokhee i-o billaa-ay. The slanderer of the Saint bewails like this ji-o jal bihoon machhulee tarhafrhaa-ay. - like a fish, out of water, writhing in agony. sant kaa dokhee bhookhaa nahee raajai. The slanderer of the Saint is hungry and is never satisfied, ji-o paavak eeDhan nahee Dharaapai. as fire is not satisfied by fuel. sant kaa dokhee chhutai ikaylaa. The slanderer of the Saint is left all alone, ji-o boo-aarh til khayt maahi duhaylaa. like the miserable barren sesame stalk abandoned in the field. sant kaa dokhee Dharam tay rahat. The slanderer of the Saint is devoid of faith. sant kaa dokhee sad mithi-aa kahat. The slanderer of the Saint constantly lies. kirat nindak kaa Dhur hee pa-i-aa. The fate of the slanderer is pre-ordained from the very beginning of time. naanak jo tis bhaavai so-ee thi-aa. ||6|| O Nanak, whatever pleases God's Will comes to pass. ||6|| sant kaa dokhee bigarh roop ho-ay jaa-ay. The slanderer of the Saint becomes deformed. sant kay dokhee ka-o dargeh milai sajaa-ay. The slanderer of the Saint receives his punishment in the Court of the Lord. sant kaa dokhee sadaa sahkaa-ee-ai. The slanderer of the Saint is eternally in limbo. sant kaa dokhee na marai na jeevaa-ee-ai. He does not die, but he does not live either. sant kay dokhee kee pujai na aasaa. The hopes of the slanderer of the Saint are not fulfilled. sant kaa dokhee uth chalai niraasaa. The slanderer of the Saint departs disappointed. sant kai dokh na taristai ko-ay. Slandering the Saint, no one attains satisfaction. jaisaa bhaavai taisaa ko-ee ho-ay. As it pleases the Lord, so do people become; pa-i-aa kirat na maytai ko-ay. no one can erase their past actions. naanak jaanai sachaa so-ay. ||7|| O Nanak, the True Lord alone knows all. ||7|| sabh ghat tis kay oh karnaihaar. All hearts are His; He is the Creator. sadaa sadaa tis ka-o namaskaar. Forever and ever, I bow to Him in reverence. parabh kee ustat karahu din raat. Praise God, day and night. tiseh Dhi-aavahu saas giraas. Meditate on Him with every breath and morsel of food. sabh kachh vartai tis kaa kee-aa. Everything happens as He wills. jaisaa karay taisaa ko thee-aa. As He wills, so people become. apnaa khayl aap karnaihaar. He Himself is the play, and He Himself is the actor. doosar ka-un kahai beechaar. Who else can speak or deliberate upon this?

pic of bhoora(basement) where baba Deep Singh Jee wrote the Damdami bir http://www.davindersingh.ca/2004_09_01_dav...gh_archive.html

Attainments by recitation of the name of God Real attainment by remembering God is His Darshan - seeing Him: realization. A realized person surrenders to the will of the Lord, and peace prevails on him or her. He or she is no more agitated, irritated, angry, disappointed, dejected, abandoned, and stays detached from the worldly attachments. Besides this state of mind, all other attainments are supernatural. Even these come to a God-oriented person through Naam-Jaap (recitation of His name), although he may reject these. Such an evolved and saintly fellow is emancipated even when alive. Attainments by doing the Naam-Jaap are the same for everyone, but there are individual variations and experiences. These are modified mostly by the faith (belief) one has in one or the other thing. It is not considered of a great merit to work to attain unusual powers intentionally. Depending on what you deserve, some of these will come automatically, but the adepts advise to refrain from displaying them. These can cause ego which is detrimental to the God realization. The greatest miracle achieved is that the practitioner of the Naam attains peace, and becomes socially oriented and ethical with love for the human beings, God, Guru, and Gurbani. He submits to the will of God and attains the peace of mind. One should go into total contentment if one achieves mental peace, and attains surrender to God. No one should get disappointed that one did not meet God (see Him) even in spite of one’s intense Naam-Jaap. Seeing or meeting God is - Realization that He is the Doer, is everywhere, and is in everything. Staying constantly connected to God. Seeing God in everything. Absolute peace of mind, and total surrender to the will of God. A firm belief that all the humans are equal, the same and extension of the Lord. Development of the selfless love, and selfless service to everyone. Becoming humble, compassionate, truthful, honest, and sincere. All these go together and boil down to “God realization - seeing the Lord.†God has no visible form, and He is seen through third-eye: eye of knowledge - becoming aware of him (His realization). The following are some supernatural attainments that we generally consider as the usual attainments by the Jaap of the Naam - recitation of the Name of God. In fact, a true seeker, does not care for such powers, and does not work to acquire them. Return to the top of the page. -------------------------------------------------------------------------------- Ridhi, Sidhi, Nau-Nidhi Attainments by recitation of the name of God Attainments by doing the Naam-Jaap are the same for everyone, but there are individual variations and experiences. These are modified mostly by the faith (belief) one has in one or the other thing. It is not considered of a great merit to work to attain unusual powers intentionally. Depending on what you deserve, some of these will come automatically, but the adepts advise to refrain from displaying them. These can cause ego which is detrimental to the God realization. The greatest miracle achieved is that the practitioner of the Naam attains peace, and becomes socially oriented and ethical with love for the human beings, God, Guru, and Gurbani. He submits to the will of God and attains the peace of mind. One should go into total contentment if one achieves mental peace, and attains surrender to God. No one should get disappointed that one did not meet God (see Him) even in spite of one’s intense Naam-Jaap. Seeing or meeting God is - Realization that He is the Doer, is everywhere, and is in everything. Staying constantly connected to God. Seeing God in everything. Absolute peace of mind, and total surrender to the will of God. A firm belief that all the humans are equal, the same and extension of the Lord. Development of the selfless love, and selfless service to everyone. Becoming humble, compassionate, truthful, honest, and sincere. All these go together and boil down to “God realization - seeing the Lord.†God has no visible form, and He is seen through third-eye: eye of knowledge - becoming aware of him (His realization). The following are some supernatural attainments that we generally consider as the usual attainments by the Jaap of the Naam - recitation of the Name of God. In fact, a true seeker, does not care for such powers, and does not work to acquire them. Return to the top of the page. -------------------------------------------------------------------------------- SUPERNATURAL POWERS 1. Ridhi-Sidhi - These are supernatural powers, and include Ridhi, Sidhi, Nau-Nidhi, Budhi, and Mukti - Ridhi It is attainment, success, progress, and affluence. Literally, Ridhi also means cooked-food. The practitioner of the Naam becomes widely known (influential), and the people start bringing him or her all sorts of foods, eatables, gifts, and other commodities - one of his attainments. Sidhi Occult, i.e. supernatural powers. One can be present at more than one places at one and the same time, can make prophesies, become invisible, get power to fly, can make things happen, bless (and curse) others, produce things from nowhere, bring back life to the dead, and solve problems of the others. His or her Hamzad (astral-self) can separate from the gross body and visit places etc. Such powers come naturally as well. Power to change his body with another on verge of the other’s death, can develop. Some may get the power to die at will, and even of automatic self-immolation of his or her dead body. The practitioner does not usually long or work for them. He is not supposed to display his or her prowess. Moreover, these are considered to be of no great merit, are interference in the Lord’s plans, and are a hindrance in the God realization. These do not lead to emancipation - Ridh-e sidh-e sabhu mohu haae Naamu naa vassaae Manne aa-ae Supernatural powers are attachments, These do not permit the Naam to get set in the mind. 5-593-18 Sidhis are 18. (Shabdarath, S,G,P.C., 1986, Page 10). Major Sidhis These are eight - Anima - ability to become very small, minute. Mahema - to become big, gain colossal size. Garima - to become heavy, gain an excessive weight. Laghima - to become light, subtle. Praptee - to get success, achieve goals, and get fulfilled. Prakamya - to read the minds of other people. Eeshita (Isatva) - lordliness, and power to persuade others. Vashita (Vasitva) - to control other’s mind. Self control - control over all senses. Minor Sidhis These are ten - Door-Darshan - to see all, clairvoyance. Door-Sarvan - to hear all, clairaudience. Par-Kaya Parvesh - ability to enter other’s body. To rejuvenate, he may discard his own old body and enter that of a (dying) young person. Annuram - freedom from hunger and thirst. Kaamroop - adopt desired form, ability to change the form to that of another person. Savichhatt-Mirtu - to die at will, to die the way one wants to. Sankalap Sidhi - to get desires fulfilled, to have all that one wants. Apprittehatt-Gatee - ability to go anywhere without any hindrance or obstruction. Mano-Veg - to go anywhere at the speed of thought. Sur-Kareer.a - to have enjoyment along with gods, to join them in enjoyments (merry making). Nau-Nidhi Nidhis are nine types of treasures - (Page 506, Gur Shabad Ratnakar, Kahn Singh, Bhasha Vibhag, 1960. Shabdarath, S,G,P.C., 1986, Page 10). Padam-Nidhi - attainment of sons, grand sons, gold, silver, i.e. the precious metals. Mahan-Padam - one gets diamonds, rubies and other gems and jewels (precious stones). Kharab - riches of all kinds. Kund - trading in gold. Nil - trading in precious stones, jewels, and gems. Sankh - delicious eatables (Procuring from nowhere). Kachhap - clothes and food-grains in abundance, no shortage. Mukund - mastery in arts, music, and poetry. Makar - gives the art of using weapons and sovereignty on others. Nidhis give property, products of land and sea, servants, health, wisdom, animals and conveyance etc. An adept gets accepted, respected, and honored by everyone. The people start giving him each and every thingimaginable. Budhi Wisdom. He becomes a Brahm-Giani: one with the knowledge about God - a realized person. This confirms the practitioner into - Bharosa - faith. A deep faith and dependence on God. A firm faith in Waheguru (God) is the first and the foremost experience of the practitioner of the Naam-Jaap. He becomes a firm believer that God is one and there is none other like Him, He is the Creator, Doer, everywhere, Omnipotent and every thingis under His will. Leenta - an absolute attachment (absorption) to God. Santokh - contentment (on destiny). Detachment - from the dear ones and the worldly possessions. Hukam - acceptance of the will of God. It is total surrender to Him. Sehj - equilibrium, equipoise. Anand - perpetual delight, permanent joy. Vismaad - ecstasy: Joy plus wonderment, forgetting the self. Nadar - benevolence of God. He believes in the mercy of God as an instrument of his attainments, and that his own efforts mean nothing. This attitude keeps him free from ego. His efforts are needed to make him fit for the mercy of God. 2. Mukti or Moksh Liberation from the worldly attachments, transmigration, and from the cycle of birth and death (reincarnation). These are the characteristics of a Mukat (emancipated, liberated person). 3. Char-Padarath - Four boons These are - Dharam, Arath, Kaam, and Moksh. These four are the usual goals of life for everyone - an ethical discipline of life, assets to fulfill the needs, marriage and children, and in the end liberation. Dharam - discipline. Understanding of his or her duties i.e. virtues (ethics). Arath - assets. He or she has no dearth of money - precious metals, pearls, and stones. Gets all the wealth. Kaam - desires. His or her all desires get fulfilled and it covers marriage and children. Moksh - redemption (liberation). He or she attains emancipation. 4. Traaekaal-Drishti, Vaak-Sidhi - Traaekaal Drishti - Triple-Vision (three-dimensional), all knowing. He can see (know) all that happened in the past, is going on now, and will come tomorrow (omniscient). The powers of intuition and prophecy develop, he will know things before these happen, can make predictions and foretell his own end. These experiences should be taken as indicators of progress. Boasting about them creates an ego, which hinders further advancement of the practitioner. Commonly, the people think that these should be kept secret. Of course, one should share these only with the right persons. Such things motivate others to do the Naam-Jaap. The Guru advises to recite His name and to attach others to do so. Vaak-Sidhi - Whatever he or she says, comes to pass (happens). It is generally advised that anyone practicing the Naam, should never let anything unwanted escape from his or her mouth. 5. Samm-Drishti, Turi-aa-Avastha Samm-Drishti - No discrimination. Everyone is one and the same to him. He perceives God in every thingand everyone. Turiyaa Avastha - Chautha-Padd (Fourth Dimension) - Going higher to the three states of Maya (mundane, the worldly things) i.e. ego, evil and virtue. The world is a play of these three dimensions. Turiaa Avastha means the Fourth State i.e. detachment from these three characteristics of the world, and transcending them (Transcendental Meditation). 6. Deh Abhav One feels that one’s body is no more. The body-sense disappears. With the Naam-Jaap, one rises to such a level of absorption in God that one has no more to do with the body. When there is no body sense, there is no affliction or pain. He or she gets detached from the physical existence, and goes above the fear of disease and death. There is no disease or death for such a realized person. To keep him or her alive, others have to take his or her care. Return to the top of the page. -------------------------------------------------------------------------------- EXPERIENCES More experiences - 1. Peace of Mind, Composure, Relaxation Composure and relaxation bring the peace of mind. After attaining these, on sitting down to start the Naam-Jaap, when fully composed and deep in the Jaap, one may feel getting lighter and going down for a while, and then starting to rise up. One may perceive rising up right at the very start of the practice. The practitioner gets the peace of mind, calmness, and with these come the composure and relaxation. There may be individual variations of these experiences. 2. Composing Poems Poems of the love of God. One has to be careful not to mix-up his poems and mess up Gurbani that is already committed to his memory. One should not try to be smart enough to coin and concoct quotations at the spot, and pass them on as Gurbani. In his light sleep, he may recite Gurbani, or his own Gurbani-like (mimicking Gurbani) compositions, or both may get mixed up. Its cure is to correctly remember (commit to memory) Gurbani. 3. Visions Visions and dreams. The dreams of the Gurus, spiritual entities and the saints, during sleep, and their visions during the Jaap, may occur. In these, he or she may talk to them and they may even give him or her some advice or guidance. All the time he or she may feel the company of the Gurus. The light may manifest and the Guru emerges out of it. 4. Personality Changes Changes in the inner, and outer personality take place. Inner Personality. The practitioner starts evolving and changing. Virtues develop and vices are eliminated. He or she becomes compassionate and sensitive. In deep faith and love of God on beholding His creation, boons and blessings, he or she may become ecstatic, sing and dance, may go into the mood of silence and self-absorption, or may easily become emotional, have welled up eyes and even cry - rMig hsih rMig rovih cup BI kir jwih ] prvwh nwhI iksY kyrI bwJu scy nwh ] rMig hsih rMig rovih cup BI kir jwih ] prvwh nwhI iksY kyrI bwJu scy nwh ] Ran:ge hass-he ran:ge rovhe chupp bhee kar-e jaahe Parvaah naahee kissaae keree baajhu Saachae Naah | In his mood he laughs, and cries, or adopts silence. He bothers for nothing except for the true Name. 1-473-17 Noble living based on Satsangat, Naam-Jaap and recitation of Gurbani leads to the spiritual experiences that may vary from person to person. Outer Personality. He becomes simple, humble, quiet (talks less), sweet spoken and absorbed in his own God-oriented thoughts. 5. Mental State. Mood and Attitude With the lapse of time the practitioner gradually gets set for the Naam-Jaap, and becomes keen for doing it. A stage comes when the Naam starts pulling (Like gravity or magnet) him towards God, and he feels joy to be in the Naam Jaap all the time. He might be doing it constantly - even in his sleep. This happens frequently. 6. Indrian’ - Control on Indrian (Senses) Indrian’ means senses. Due to control on these, he or she develops the peace of mind, contentment, equipoise, equality (non-discrimination), justice, forgiveness, tolerance, truthfulness, humility, sincerity etc. Feeling of the Grace of God enveloping his body, may come on him. It gives peace and joy. 7. Exceptional Experiences A practitioner of the Naam may have other individual experiences - Amrit-Dhaara - A trickle of Amrit, also, known as Amrit-Rass, Amrit or Rass. Its source is Tenth-Door (Dasam-Dwar) located at the top of head, under the site of the soft palate in children, or of tuft in Hindus, and is claimed to be the seat of God in the body. From there, it trickles on to the palate, tongue, and produces a sweet taste. Anhad - This is the celestial sound. It means a sound arising on its own, without striking of anything. Practitioners of the Name claim to hear it while meditating. For a Gur-Sikh - one who follows the Guru, Anhad (Anhad-Shabad, Anhat, Anahat, Anhad-Nad, Nad etc.) is deep concentration on the mental or vocal recitation of the Naam, or recitation and listening to Gurbani or Kirtan with an absolute absorption. The word ‘Anhad’ comes in Gurbani very frequently. Sant Randhir Singh gives full assurance about it. Sant Iqbal Singh and other saints also confirm it. Gurbani has lot of quotations on this topic. For a usual seeker, it may not be quite easy to make a conclusion about it. Anhad is also, the continuous Celestial-Sound in the universe and is represented by O-an’ EN commonly called Om (Aum), and it denotes Waheguru - God. You may say out O-an’ vocally or mentally, in a very long drawn way and enjoy it. Hindu saints practice Aum this way and for some, it is represented by the sound of a conch. We are not concerned with hearing different sounds during the Naam-Jaap. If someone hears any, that's fine and these may be used to further help concentration. If you believe in Anhad, then you will very likely hear it. The sound may be like that of wind instruments, string-instruments, drum like, bell like, or Naad (Space - from the empty pot. Sound from the sea). Anhad (Naad) is heard at the early stages of practicing the Naam-Jaap. Some concentrate on inhalation, exhalation, and try to hear subtle sound of breathing. In Anhad itself, there is nothing great. Prime thing is the name of God - “Waheguru.†To get lost into the Naam is Anhad - nwmu lYq Anhd pUry nwd ] nwmu lYq Anhd pUry nwd ] Naamu laaet. anhad. poorae naad. Recitation of the Name of God is the Anhad (celestial sound). 5-1144-8 Merging with the Creation - During Naam-Jaap, he or she may feel merged, or expand and then merge with the Brahmand (creation, universe). If focusing on Ik-Oankar < or Waheguru vwihgurU, these may start getting brighter, enlarge and spread to take the practitioner and whole of the creation into them. Real merging is to become one with the Almighty - ijau jl mih jlu Awie Ktwnw ] iqau joqI sMig joiq smwnw ] ijau jl mih jlu Awie Ktwnw ] iqau joqI sMig joiq smwnw ] Jeou jall mahe jallu aa-ae khatana Teou jot.ee sange jot.e smaanaa Like water mixing with water, One should merge with the Lord. 5-278-4 Every Hair doing the Naam-Jaap - While doing Naam-Jaap, the practitioner may experience every hair of his body doing the Jaap - gurmuiK roim roim hir iDAwvY ] gurmuiK roim roim hir iDAwvY ] Gurmukhe rom-e rom-e Har-e dheaavaae Every hair of the adept recites the Name of God. 1-941-5 Spiritual Awareness - One who practices the Naam, may get enlightened with the knowledge of God and His creation. One may become aware of God on getting deeply impressed by visit to a holy place. Knowledge of the historical background and of the relation of the place to the spirituality (For which it is known) has its influence. Mental attitude is also important. You have to be tuned up by the Naam-Jaap and recitation of the Gurbani to have such an experience. One has to be in humility, accept what is available at the place visited, and avoid criticism. The mind should be kept in the attitude of supplication for His benevolence. One should stay calm and focused at the aim - His blessings from the visit to the holy place. These blessings come if one is attuned to the recitation of the Naam. Vibrations - Fine, fast vibrations (Like high frequency electric currents) may start at the low back (sacral area), and spread all over his or her body in a centrifugal pattern (From within outwards). The adepts (Sidhas), attribute it to the awakening of the Kundalini (According to the Yogis, this is an energy center. It is at the level of the lower tip of the spine) - perineum. These vibrations (fine tremors) may appear at the tip of the toes and go up to the level of the lower back. Sprinklings of the Saffron water - Saffron is a delicate flower of reddish yellow color. It gives out color when put into water. Sprinkling this water on someone or something is considered auspicious. The saffron water may get sprinkled from nowhere on and around the place where the Sadhak (practitioner) stays and practices Naam. Kirtan - The practitioner may experiences (hearing from nowhere) the sounds like recitation of Gurbani, singing of Waheguru, Satte-Namu, Ik-Oankar, or of Shabad-Kirtan (devotional music). Scent (Fragrance) - The Sadhak (practitioner) may smell the subtle scent without this being physically there. Lights - glow or flashes are seen mentally with closed eyes, or in the room or outside with eyes open. These are not from some eye disease (e.g. a pull on retina), or due to some problem of the brain or mind.

Karmajit is this katha by giani thakur singh ji online? if so plz paste the link. Thanx

I cant wait to hear the 5 shabad, neo u know any shortcuts? hehe

their minds are outa control, theyll find out wen jaam doot wana boil them.

thanx. so the music is just the vibrations all over the body including hair. Right? but u dont really hear no music. Just vibrations?

When at Anhad Naad Dhunis stage: what u feel? vibration of rom rom? or should u actually hear waheguru? or is it just the vibration pouring down to rest of body from between the eyes.?

neo where is that scanned literture from, source plz?

maybe u got a short cut version cut out, I have a copy from the original not many have this. Theres like 200 pages! even a digram of different bhagti stages! need to be translate. Its mixture of arabic and punjabi. Where u from tsingh? or mr T

Hello Neo Singh, I wish some one could arrange all of the book to be converted to english. As most of the book isher amolak lal is arabic! and a little punjab. You some one who can read arabic?

wot u mean by ' usualy person cannot live more than 20 minutes '?

Page 941 so bUJY ijsu Awip buJwey gur kY sbid su mukqu BieAw ] (941-1, rwmklI, mÚ 1) so boojhai jis aap bujhaa-ay gur kai sabad so mukat bha-i-aa. He alone understands, whom the Lord inspires to understand. Through the Word of the Guru's Shabad, one is liberated. nwnk qwry qwrxhwrw haumY dUjw prhirAw ]25] (941-2, rwmklI, mÚ 1) naanak taaray taaranhaaraa ha-umai doojaa parhari-aa. ||25|| O Nanak, the Emancipator emancipates one who drives out egotism and duality. ||25|| mnmuiK BUlY jm kI kwix ] (941-2, rwmklI, mÚ 1) manmukh bhoolai jam kee kaan. The self-willed manmukhs are deluded, under the shadow of death. pr Gru johY hwxy hwix ] (941-2, rwmklI, mÚ 1) par ghar johai haanay haan. They look into the homes of others, and lose. mnmuiK Brim BvY bybwix ] (941-3, rwmklI, mÚ 1) manmukh bharam bhavai baybaan. The manmukhs are confused by doubt, wandering in the wilderness. vymwrig mUsY mMiqR mswix ] (941-3, rwmklI, mÚ 1) vaymaarag moosai mantar masaan. Having lost their way, they are plundered; they chant their mantras at cremation grounds. sbdu n cInY lvY kubwix ] (941-3, rwmklI, mÚ 1) sabad na cheenai lavai kubaan. They do not think of the Shabad; instead, they utter obscenities. nwnk swic rqy suKu jwix ]26] (941-4, rwmklI, mÚ 1) naanak saach ratay sukh jaan. ||26|| O Nanak, those who are attuned to the Truth know peace. ||26|| gurmuiK swcy kw Bau pwvY ] (941-4, rwmklI, mÚ 1) gurmukh saachay kaa bha-o paavai. The Gurmukh lives in the Fear of God, the True Lord. gurmuiK bwxI AGVu GVwvY ] (941-4, rwmklI, mÚ 1) gurmukh banee agharh gharhaavai. Through the Word of the Guru's Bani, the Gurmukh refines the unrefined. gurmuiK inrml hir gux gwvY ] (941-5, rwmklI, mÚ 1) gurmukh nirmal har gun gaavai. The Gurmukh sings the immaculate, Glorious Praises of the Lord. gurmuiK pivqRü prm pdu pwvY ] (941-5, rwmklI, mÚ 1) gurmukh pavitar param pad paavai. The Gurmukh attains the supreme, sanctified status. gurmuiK roim roim hir iDAwvY ] (941-5, rwmklI, mÚ 1) gurmukh rom rom har Dhi-aavai. The Gurmukh meditates on the Lord with every hair of his body. nwnk gurmuiK swic smwvY ]27] (941-6, rwmklI, mÚ 1) naanak gurmukh saach samaavai. ||27|| O Nanak, the Gurmukh merges in Truth. ||27|| gurmuiK prcY byd bIcwrI ] (941-6, rwmklI, mÚ 1) gurmukh parchai bayd beechaaree. The Gurmukh is pleasing to the True Guru; this is contemplation on the Vedas. gurmuiK prcY qrIAY qwrI ] (941-6, rwmklI, mÚ 1) gurmukh parchai taree-ai taaree. Pleasing the True Guru, the Gurmukh is carried across. gurmuiK prcY su sbid igAwnI ] (941-7, rwmklI, mÚ 1) gurmukh parchai so sabad gi-aanee. Pleasing the True Guru, the Gurmukh receives the spiritual wisdom of the Shabad. gurmuiK prcY AMqr ibiD jwnI ] (941-7, rwmklI, mÚ 1) gurmukh parchai antar biDh jaanee. Pleasing the True Guru, the Gurmukh comes to know the path within. gurmuiK pweIAY AlK Apwru ] (941-7, rwmklI, mÚ 1) gurmukh paa-ee-ai alakh apaar. The Gurmukh attains the unseen and infinite Lord. nwnk gurmuiK mukiq duAwru ]28] (941-8, rwmklI, mÚ 1) naanak gurmukh mukat du-aar. ||28|| O Nanak, the Gurmukh finds the door of liberation. ||28|| gurmuiK AkQu kQY bIcwir ] (941-8, rwmklI, mÚ 1) gurmukh akath kathai beechaar. The Gurmukh speaks the unspoken wisdom. gurmuiK inbhY sprvwir ] (941-8, rwmklI, mÚ 1) gurmukh nibhai saparvaar. In the midst of his family, the Gurmukh lives a spiritual life. gurmuiK jpIAY AMqir ipAwir ] (941-9, rwmklI, mÚ 1) gurmukh japee-ai antar pi-aar. The Gurmukh lovingly meditates deep within. gurmuiK pweIAY sbid Acwir ] (941-9, rwmklI, mÚ 1) gurmukh paa-ee-ai sabad achaar. The Gurmukh obtains the Shabad, and righteous conduct. sbid Byid jwxY jwxweI ] (941-9, rwmklI, mÚ 1) sabad bhayd jaanai jaanaa-ee. He knows the mystery of the Shabad, and inspires others to know it. nwnk haumY jwil smweI ]29] (941-10, rwmklI, mÚ 1) naanak ha-umai jaal samaa-ee. ||29|| O Nanak, burning away his ego, he merges in the Lord. ||29|| gurmuiK DrqI swcY swjI ] (941-10, rwmklI, mÚ 1) gurmukh Dhartee saachai saajee. The True Lord fashioned the earth for the sake of the Gurmukhs. iqs mih Epiq Kpiq su bwjI ] (941-10, rwmklI, mÚ 1) tis meh opat khapat so baajee. There, he set in motion the play of creation and destruction. gur kY sbid rpY rMgu lwie ] (941-11, rwmklI, mÚ 1) gur kai sabad rapai rang laa-ay. One who is filled with the Word of the Guru's Shabad enshrines love for the Lord. swic rqau piq isau Gir jwie ] (941-11, rwmklI, mÚ 1) saach rata-o pat si-o ghar jaa-ay. Attuned to the Truth, he goes to his home with honor. swc sbd ibnu piq nhI pwvY ] (941-11, rwmklI, mÚ 1) saach sabad bin pat nahee paavai. Without the True Word of the Shabad, no one receives honor. nwnk ibnu nwvY ikau swic smwvY ]30] (941-12, rwmklI, mÚ 1) naanak bin naavai ki-o saach samaavai. ||30|| O Nanak, without the Name, how can one be absorbed in Truth? ||30|| gurmuiK Ast isDI siB buDI ] (941-12, rwmklI, mÚ 1) gurmukh asat siDhee sabh buDhee. The Gurmukh obtains the eight miraculous spiritual powers, and all wisdom. gurmuiK Bvjlu qrIAY sc suDI ] (941-12, rwmklI, mÚ 1) gurmukh bhavjal taree-ai sach suDhee. The Gurmukh crosses over the terrifying world-ocean, and obtains true understanding. gurmuiK sr Apsr ibiD jwxY ] (941-13, rwmklI, mÚ 1) gurmukh sar apsar biDh jaanai. The Gurmukh knows the ways of truth and untruth. gurmuiK privriq nrivriq pCwxY ] (941-13, rwmklI, mÚ 1) gurmukh parvirat narvirat pachhaanai. The Gurmukh knows worldliness and renunciation. gurmuiK qwry pwir auqwry ] (941-14, rwmklI, mÚ 1) gurmukh taaray paar utaaray. The Gurmukh crosses over, and carries others across as well. nwnk gurmuiK sbid insqwry ]31] (941-14, rwmklI, mÚ 1) naanak gurmukh sabad nistaaray. ||31|| O Nanak, the Gurmukh is emancipated through the Shabad. ||31|| nwmy rwqy haumY jwie ] (941-14, rwmklI, mÚ 1) naamay raatay ha-umai jaa-ay. Attuned to the Naam, the Name of the Lord, egotism is dispelled. nwim rqy sic rhy smwie ] (941-15, rwmklI, mÚ 1) naam ratay sach rahay samaa-ay. Attuned to the Naam, they remain absorbed in the True Lord. nwim rqy jog jugiq bIcwru ] (941-15, rwmklI, mÚ 1) naam ratay jog jugat beechaar. Attuned to the Naam, they contemplate the Way of Yoga. nwim rqy pwvih moK duAwru ] (941-15, rwmklI, mÚ 1) naam ratay paavahi mokh du-aar. Attuned to the Naam, they find the door of liberation. nwim rqy iqRBvx soJI hoie ] (941-15, rwmklI, mÚ 1) naam ratay taribhavan sojhee ho-ay. Attuned to the Naam, they understand the three worlds. nwnk nwim rqy sdw suKu hoie ]32] (941-16, rwmklI, mÚ 1) naanak naam ratay sadaa sukh ho-ay. ||32|| O Nanak, attuned to the Naam, eternal peace is found. ||32|| nwim rqy isD gosit hoie ] (941-16, rwmklI, mÚ 1) naam ratay siDh gosat ho-ay. Attuned to the Naam, they attain Sidh Gosht - conversation with the Siddhas. nwim rqy sdw qpu hoie ] (941-17, rwmklI, mÚ 1) naam ratay sadaa tap ho-ay. Attuned to the Naam, they practice intense meditation forever. nwim rqy scu krxI swru ] (941-17, rwmklI, mÚ 1) naam ratay sach karnee saar. Attuned to the Naam, they live the true and excellent lifestyle. nwim rqy gux igAwn bIcwru ] (941-17, rwmklI, mÚ 1) naam ratay gun gi-aan beechaar. Attuned to the Naam, they contemplate the Lord's virtues and spiritual wisdom. ibnu nwvY bolY sBu vykwru ] (941-17, rwmklI, mÚ 1) bin naavai bolai sabh vaykaar. Without the Name, all that is spoken is useless. nwnk nwim rqy iqn kau jYkwru ]33] (941-18, rwmklI, mÚ 1) naanak naam ratay tin ka-o jaikaar. ||33|| O Nanak, attuned to the Naam, their victory is celebrated. ||33|| pUry gur qy nwmu pwieAw jwie ] (941-18, rwmklI, mÚ 1) pooray gur tay naam paa-i-aa jaa-ay. Through the Perfect Guru, one obtains the Naam, the Name of the Lord. jog jugiq sic rhY smwie ] (941-19, rwmklI, mÚ 1) jog jugat sach rahai samaa-ay. The Way of Yoga is to remain absorbed in Truth. bwrh mih jogI Brmwey sMinAwsI iCA cwir ] (941-19, rwmklI, mÚ 1) baarah meh jogee bharmaa-ay sani-aasee chhi-a chaar. The Yogis wander in the twelve schools of Yoga; the Sannyaasis in six and four. gur kY sbid jo mir jIvY so pwey moK duAwru ] (941-19, rwmklI, mÚ 1) gur kai sabad jo mar jeevai so paa-ay mokh du-aar. One who remains dead while yet alive, through the Word of the Guru's Shabad, finds the door of liberation.

meet khana bohot vada paap, oh da likha dena pena. Pher ta oh he janvar tera sir kutke tenu vi kaho. Paap bora paapi ko pyare. To those meat eaters.... would u cut up some one in ur own house and eat them? how do u think the mum of that janvar feels? well if u dont belive me Mod's Note: Edited due to content:

Gurmukh Rom Rom Har Dhaavaiye is @ pg 941 of Guru Granth Sahib Ji

wow amazing! Does the jaap go to trikuti? after navel? and what about the opening of trikuti? and then dasam duaar? when that happen

also where is this in bani? Gurmukh Rom Rom Har Dhaavaiye ?

so is this stage mukt? or ajjapa jap?

sikhi is a gift to those with high karam, pechalee bhagti. Sangat of mahapurshs. Its kuljug! Sikhi kamoni okhi. But those who relise the truth, waheguru is naasha.