Lucky

I can't recall where i may have mentioned it, but I have a good idea of what they are. Gurmantar should get you whizzing pass them after a few occasions. Then you move on to some higher planes with different sounds. No, it's not the sacha shabad yet. Sacha shabad is 24/7 and that's the beauty of it. My explanation is that these blasts and alternating amplitudes are like breakthrough sounds. Breakthrough meaning, the opening and activating of channels/nadis. These help to make way for the sukhmana naree to awaken. There are lots of dev loks and heaven planes. As you go higher and higher, the shabad gets closer. Remember that the shabad comes from Nijh Ghar in amritsar(amrit sarover). Don't get too concerned or mixed up into calling it dev lok shabad, because this may cause you some confusion later. You can pm me, and I can tell you my understanding of what level loks you may be at. You are just getting some teasers of intoxication yet. Just think what lays ahead? There will be days and weeks of constant intoxication where you will not sleep and be wanting to meditate 24/7. These peaks are out of this world, and your mind shall be celebrating "mann vajiyaah vadainyan" Excellent. Spoken like a true vadhbaghee. I wouldn't get too wrapped up about going into sunn until your foundations are strong. ....I know, ...I wasted so much time trying to rush into sunn samadhis. You wanna strengthen your foundations with gurmantar and the experiences it takes you through. Later, you'll be able to sit down and get into deep meditative states within seconds by going straight into antarghat. I'd recommend practicing rom rom jugtee with pure heart and energy. Once this gets pargat with kirpa, later stages become more controllable.

What you are trying to describe is explained in gurbani, particularly Anand sahib. Read carefully from pauris 6 onward and especially pauris 10,11,12 onward. In short, the disassociation, the "so what"... "don't give a hoot" is because of the association with Naam. Getting attached to Naam means getting detached from maya (Emotionally). When you start getting attached to Naam and start following this connection, then it becomes the beginning of Bhagat path. This is where Anand sahb says "bhagati ki chaal narali" because a little later in that pauri it says.... ਖੰਨਿਅਹੁ ਤਿਖੀ ਵਾਲਹੁ ਨਿਕੀ ਏਤੁ ਮਾਰਗਿ ਜਾਣਾ ॥ Kẖanni▫ahu ṯikẖī vālahu nikī eṯ mārag jāṇā. The path they take is sharper than a two-edged sword, and finer than a hair. This is similar to the advait vedanta you mentioned above. To walk the path of non-dualism is the very fine line that's not either side of khanda.. I can talk a lot more about it and I know it's a lengthy period of confusion. When i was feeling similar and at times questioning my own sanity, I became at ease after being reassured by a gurmukh. I was told to ask myself and answer if "My mind felt more purified than previous and less clouded ?" You should ask yourself the same. SPOILER ALERT!!! Only after your mind becomes more purified, will your own Jyot (Anoop jyot) become pargat. This is also refereed to as "Jhill mill" because it is this jyot saroop of the mnd that "mils" (merges) with Waheguru jyot

Wouldn't we say that bani, that which is composed by Mahaalla 2,3,4, etc. and referenced as "Nanak", came from beyond maya, whilst Gurus where in states of Chautha pad. This includes bhagat, batt bani for which there is also a lot of complementing Gurus bani.

Good question. The answer or the answers are all in Gurbani. Bani is the Guru, and the guru shows the sevak/student if they are following and treading the path to light correctly or not. What you will find in Gurbani is "NISHANEES"...("Insignia") There are so many of them and a lot of them are written esoterically in multilevel mystical shabads. This is because everybody's experiences will be unique and different to the student next to them. A certain student may get an asserting confirmation as they may be able to relate to it in one way or the other. This is why it is important to read gurbani, sing gurbani, listen to kirtan whilst doing your own inner recitations of bani as much as possible. Bani says....Nit uth gavoh prabh ki bani, aath pahar har simrahau parani. Many early nishanees can seem quite physical like tasting Amrit rass. Sweet nectar of amrit before naam is usually a nishanee for a taste of whats to come and to confirm that Waheguru is listening and acknowledging. This is often mistaken with amrit that comes later (naam amrit) , which is a whole different ball game that impels many different changes. The cycles of sounds(pavan shabads NOT anahad shabads) are also nishanees of channels/naadis opening up inside in order to activate the central sukhmana channel upwards.

That doesn't make sense. The universe runs in cycles with day-night, weeks, months, lunar etc.. the female shakti power is also in sync with lunar(female) energies. Fertility reaches peaks and troughs like most universal energies. Sikhi, gurbani or rehat doesn't stipulate that you can only have sex for reproduction, otherwise the female would be fertile at all times. Nowadays, it's easy to determine if one is infertile. Some marriages are not destined to have children, so does this couple never engage in intimacy? -> Will only lead to the marriage breaking down. Need to check the other thread with regards to kaam and how it's misunderstood. This is spot on. Even buddha speaks about this and how you should re-direct those energies in meditation towards spiritual practice. The prana is lost and wasted in kaam, but it can also be abundant if one does spiritual practice of enshrining God's naam or doing jaap at hirda. There are countless references of keeping the lord's name vibrating in the heart. Heart has an enormous amount electromagnetic energy that can keep a constant supply of vitality(prana).

@Ragmaala Congratulations and well done, wishing you both all the heavenly and divine blessings. That's a tricky question but it does depend on your attitude and approach in such matters. I sense that your notion would be quite sensible , therefore it's wise to take these matters at a steady pace and let hukam lead the way. I'd say that it'a priority for both of you to understand the significance of anand karaj. Anand karaj is about marriage of the mind to the shabad(waheguru). The sacred ceremony asserts the unity and bond formed between your Two jyots (husband and wife) AND taking the pledge to pursue the journey in merging your Jyots with Waheguru Jyot. The meanings of anand karaj become deeper over time and that's the beauty of gurbani, (our guru) Having this understanding should help attain a mindset and attitude that can support the build up and strengthening of eternal and divine bonds between the two of you. These may already be there, but the sensible attitude will help flourish them naturally, i.e. the "Karaj" will grow stronger and the "anand" shall prosper further. As i said in the post above, 'kaam' is about the indries and shouldn't really be in the equation.. It's about the hirdas trying to merge in each other's jyot that lead to acts of intimacy. This is the true jyog and bhog, not the kaam desires of senses. I recommend practicing simran or quiet jap from the hirda area. This is not directly where physical heart is but it's, a little across to the center of chest area. As a medic, you will be aware that the heart area has so much dynamic activity which is continuously occurring with hukam. It's amazing with all the different chemical actions, contractions, electrical and magnetic charges that play. The heart's electromagnetic field is about 60 times greater than the brain(ECG to EEG), which is why it is imperative that you do jap in that area as it will have a greater chance or energizing your pineal gland area and the empty small cave above it (sehaj guffa). You wanna practice jap on hirda and when it's occurring with pace and you feeling energy, you wanna direct it upwards. You can feel the electromagnetic power from other's heart from a few feet away, especially if it's pumping unconditional energies of love and truth. (try it!)

I'll reiterate my previous post above from last year again. I feel it's quite important and hopefully someone may understand the divine aspects of procreation and how the act of bhog can become an act of worship without any carnal pleasures. I understand that references like panch baeil, panch parhu, panch dokh are mistakenly translated as the panch dhoots, but they are actually referring to the panch indries of "body" . Five thieves, Panch dhoot, Panch chor etc are mostly referencing the five passions in the "mind" . In maya, the five gyan indries or five senses are controlled by the Mind and we also let them control the mind. We have desires for taste, smell, touch, sight and to hear. In terms of kaam, we let the gyan indries control the mind by letting the mind wanting to see kaami, to touch kaami, to hear kaami and to smell the scent of woman(kaami) . These are pure carnal desires and they are prevalent because Mind is not under control. Nirankar doesn't want you procreating if Mind's not under control does he? ... Yet we are foolishly taught and told about whats taboo as well as erotica, which gives the assumption that kaam is a necessary evil for creation of mankind. We convince ourselves that arousal and intimacy can only occur if gyan indries are directed towards kaam, meaning they are controlling mind and the mind isntt being controlled by Ek. Gurbani tell you this ਪੰਚ ਚੇਲੇ ਵਸਿ ਕੀਜਹਿ ਰਾਵਲ ਇਹੁ ਮਨੁ ਕੀਜੈ ਡੰਡਾਤਾ ॥੧॥Pancẖ cẖele vas kījėh rāval ih man kījai dandāṯā. ||1||Let the five passions be disciples under your control, O begging Yogi, and make this mind your walking stick. ||1|| and ਪੰਚ ਜਨਾ ਲੇ ਵਸਗਤਿ ਰਾਖੈ ਮਨ ਮਹਿ ਏਕੰਕਾਰੇ ॥੧॥Pancẖ janā le vasgaṯ rākẖai man mėh ekankāre. ||1||The five passions are kept under control, and the One Lord dwells in the mind. ||1|| We let our mind feed and be influenced by maya, Instead, we should let our soul/atma/spiritual self be the master of the mind . Not let maya drenched mind be the master of spiritual self. How do yo do this? ..... By doing simran to wash the mind of maya filth, then practicing to get single-pointed attention on the Nirankar. Eventually mind will be under subjugation and hopefully you are able to make it ik-mikh with the shabad. This stage will help the antar jyot to manifest and one can see their own jyot of soul/nirankar. This is when mind can recognize that it is jyot saroop (man tu jyot saroop hai) and that it had become a slave to maya and ego, but all along,... it's mool(root) was Nirankar. Now, the amazing part is that when man and woman are in the act of bhog, it becomes a very divine act of worship without a single element of kaam. This is where kaam is very misunderstood and foolishly accepted as a necessity. I can't really explain it any further because it can't be comprehended without experience.

Yes, yippee!. .....I've been trying to say this and find someone who knows what i'm talking about. You got it boy! Physical strength, stamina, but more importantly the inner strength and feeling of bir ras and being fearless. As if you know you are protected. On top of this i can also connfirm that at my age my hair was beginning to thin quite rapidly. However, it made a u-turn and went heavier as well as changing color with lots of shades of light gold/brown. It had been jet black all my life. Oh yes, and the "glow" along with the radiance that can appear. Other's usually notice it first and when it first started happening; my wife would often say that my skin appeared as if i'd been having full beauty facials! I think this glow and radiance appears in your aura because other higher avastha gurmukhs take notice and you too may also notice some genuine gurmukhs on higher planes of consciousness. Enormous amounts of energy and very little sleep. Other's start worriyng thinking that you have insomnia. Quite often I have sat in simran for several hours from early amrit-vela at 2.00 /2.30 am until about 7.30 am when kids are getting up. Not explainable really. But you do realize the amount of spiritual energy that gets drained unknowingly by the ways in which most people live and spend their days, especially when they think they are doing things to relax. YES! this is when you can connect to the naam/shabad 24/7. Hammering and ignoring the 5 dhuts gives you control over maya. All of our maya ties and problems start off in the thought processes of Duality. It's either this or that.. When you have no thoughts and just focus on the EK, the dhoots start to back off a little. Good on you boy for kicking kaam in the face! I'm sure that your gonna reach even greater heights. There's a lot of confusion and misunderstanding about kaam and people think that it is necessary to procreate. It's not!

ANG 1158 ਚੰਦਨ ਕੈ ਸੰਗਿ ਤਰਵਰੁ ਬਿਗਰਿਓ ॥ Cẖanḏan kai sang ṯarvar bigri▫o. Associating with the sandalwood tree, the tree nearby is changed; ਸੋ ਤਰਵਰੁ ਚੰਦਨੁ ਹੋਇ ਨਿਬਰਿਓ ॥੨॥ So ṯarvar cẖanḏan ho▫e nibri▫o. ||2|| that tree begins to smell just like the sandalwood tree. ||2|| The Divine smell of sandalwood is so distinct and pure that any average wood or tree that comes within it's proximity, also begins to emanate the same divine smell of chandan. A transformation takes place in the otherwise average wood. Chandan is a blissful and heavenly aroma that can be sensed in the company of high avastha gurmukhs. Kabirji gives the resemblance and explanation that any old wood can transform into the purer and blissful chandan by simply being in it's company. We;like the ordinary wood, can also be transformed by being in the presence of a single GURU- the Sri Guru Granth Sahib ji. Please note the highlighted words "sang" / "nearby" in this first couplet. It's quite important, because in the next couplet he speaks about another 'transformation' that involves "contact" and not being nearby. The distinction is of significance because the above couplet is likened to being in the company of sangat and the divine Guru. Hence, it's about the outward approach that we have to take at beginner spiritual levels. Whereas, the next couplet refers to the more advanced inner approach which occurs inside us once we progress to higher levels. ਪਾਰਸ ਕੈ ਸੰਗਿ ਤਾਂਬਾ ਬਿਗਰਿਓ ॥ Pāras kai sang ṯāʼnbā bigri▫o. Coming into contact with the philosophers' stone, copper is transformed; ਸੋ ਤਾਂਬਾ ਕੰਚਨੁ ਹੋਇ ਨਿਬਰਿਓ ॥੩॥ So ṯāʼnbā kancẖan ho▫e nibri▫o. ||3|| that copper is transformed into gold. ||3|| The "Paras" /philosophers stone, that is in many ancient myths and stories is about the Touch of Gold, when everything gets transformed into Gold after being touched. It's not just about undergoing a change in smell sensation as with the sandalwood, but also a change in it's physical appearance; that occurs inside us. The sukham sareer inside us becomes to make the jyot pargat. The further cleansing and abyass starts showing the HariMandar. The Golden Temple that was not seen previously; starts to glow and become radiant in it's brilliant honey colored gold. In abyaas levels, it's when we start going towards dasam duar to take darshan in Har'mandar.(hari's mandar) I find it very interesting that references from alchemy used in books like Harry Potter and many other stories show the relationship of elixir of life/divine nectar/fountain of youth to the philosophers stone. As per gurbani and abyaas, i believe that this nectar is the amrit that flows from Hari's mandar, bathing the transformed gold. ਸੰਤਨ ਸੰਗਿ ਕਬੀਰਾ ਬਿਗਰਿਓ ॥ Sanṯan sang kabīrā bigri▫o. In the Society of the Saints, Kabeer is transformed; ਸੋ ਕਬੀਰੁ ਰਾਮੈ ਹੋਇ ਨਿਬਰਿਓ ॥੪॥੫॥ So Kabīr rāmai ho▫e nibri▫o. ||4||5|| that Kabeer is transformed into the Lord. ||4||5|| Kabirji tells us that after his outer and inner transforming, he has become one and the same with God. Kabir has transformed into the almighty raam. He's completely transformed and reached the final stage of settling(nibrio ਨਿਬਰਿਓ ),...meaning that there is no further transforming and the end goal of Nirankar has been reached. All vichaar and explanations are my own understandings. All errors are mine and I stand corrected. Bhull chuk maaf.

ANG 1158 ਚੰਦਨ ਕੈ ਸੰਗਿ ਤਰਵਰੁ ਬਿਗਰਿਓ ॥ Cẖanḏan kai sang ṯarvar bigri▫o. Associating with the sandalwood tree, the tree nearby is changed; ਸੋ ਤਰਵਰੁ ਚੰਦਨੁ ਹੋਇ ਨਿਬਰਿਓ ॥੨॥ So ṯarvar cẖanḏan ho▫e nibri▫o. ||2|| that tree begins to smell just like the sandalwood tree. ||2|| The Divine smell of sandalwood is so distinct and pure that any average wood or tree that comes within it's proximity, also begins to emanate the same divine smell of chandan. A transformation takes place in the otherwise average wood. Chandan is a blissful and heavenly aroma that can be sensed in the company of high avastha gurmukhs. Kabirji gives the resemblance and explanation that any old wood can transform into the purer and blissful chandan by simply being in it's company. We;like the ordinary wood, can also be transformed by being in the presence of a single GURU- the Sri Guru Granth Sahib ji. Please note the highlighted words "sang" / "nearby" in this first couplet. It's quite important, because in the next couplet he speaks about another 'transformation' that involves "contact" and not being nearby. The distinction is of significance because the above couplet is likened to being in the company of sangat and the divine Guru. Hence, it's about the outward approach that we have to take at beginner spiritual levels. Whereas, the next couplet refers to the more advanced inner approach which occurs inside us once we progress to higher levels. ਪਾਰਸ ਕੈ ਸੰਗਿ ਤਾਂਬਾ ਬਿਗਰਿਓ ॥ Pāras kai sang ṯāʼnbā bigri▫o. Coming into contact with the philosophers' stone, copper is transformed; ਸੋ ਤਾਂਬਾ ਕੰਚਨੁ ਹੋਇ ਨਿਬਰਿਓ ॥੩॥ So ṯāʼnbā kancẖan ho▫e nibri▫o. ||3|| that copper is transformed into gold. ||3|| The "Paras" /philosophers stone, that is in many ancient myths and stories is about the Touch of Gold, when everything gets transformed into Gold after being touched. It's not just about undergoing a change in smell sensation as with the sandalwood, but also a change in it's physical appearance; that occurs inside us. The sukham sareer inside us becomes to make the jyot pargat. The further cleansing and abyass starts showing the HariMandar. The Golden Temple that was not seen previously; starts to glow and become radiant in it's brilliant honey colored gold. In abyaas levels, it's when we start going towards dasam duar to take darshan in Har'mandar.(hari's mandar) I find it very interesting that references from alchemy used in books like Harry Potter and many other stories show the relationship of elixir of life/divine nectar/fountain of youth to the philosophers stone. As per gurbani and abyaas, i believe that this nectar is the amrit that flows from Hari's mandar, bathing the transformed gold. ਸੰਤਨ ਸੰਗਿ ਕਬੀਰਾ ਬਿਗਰਿਓ ॥ Sanṯan sang kabīrā bigri▫o. In the Society of the Saints, Kabeer is transformed; ਸੋ ਕਬੀਰੁ ਰਾਮੈ ਹੋਇ ਨਿਬਰਿਓ ॥੪॥੫॥ So Kabīr rāmai ho▫e nibri▫o. ||4||5|| that Kabeer is transformed into the Lord. ||4||5|| Kabirji tells us that after his outer and inner transforming, he has become one and the same with God. Kabir has transformed into the almighty raam. He's completely transformed and reached the final stage of settling(nibrio ਨਿਬਰਿਓ ),...meaning that there is no further transforming and the end goal of Nirankar has been reached. All vichaar and explanations are my own understandings and I stand corrected. Bhull chuk maaf.

ANG 1158 ਚੰਦਨ ਕੈ ਸੰਗਿ ਤਰਵਰੁ ਬਿਗਰਿਓ ॥ Cẖanḏan kai sang ṯarvar bigri▫o. Associating with the sandalwood tree, the tree nearby is changed; ਸੋ ਤਰਵਰੁ ਚੰਦਨੁ ਹੋਇ ਨਿਬਰਿਓ ॥੨॥ So ṯarvar cẖanḏan ho▫e nibri▫o. ||2|| that tree begins to smell just like the sandalwood tree. ||2|| The Divine smell of sandalwood is so distinct and pure that any average wood or tree that comes within it's proximity, also begins to emanate the same divine smell of chandan. A transformation takes place in the otherwise average wood. Chandan is a blissful and heavenly aroma that can be sensed in the company of high avastha gurmukhs. Kabirji gives the resemblance and explanation that any old wood can transform into the purer and blissful chandan by simply being in it's company. We;like the ordinary wood, can also be transformed by being in the presence of a single GURU- the Sri Guru Granth Sahib ji. Please note the highlighted words "sang" / "nearby" in this first couplet. It's quite important, because in the next couplet he speaks about another 'transformation' that involves "contact" and not being nearby. The distinction is of significance because the above couplet is likened to being in the company of sangat and the divine Guru. Hence, it's about the outward approach that we have to take at beginner spiritual levels. Whereas, the next couplet refers to the more advanced inner approach which occurs inside us once we progress to higher levels. ਪਾਰਸ ਕੈ ਸੰਗਿ ਤਾਂਬਾ ਬਿਗਰਿਓ ॥ Pāras kai sang ṯāʼnbā bigri▫o. Coming into contact with the philosophers' stone, copper is transformed; ਸੋ ਤਾਂਬਾ ਕੰਚਨੁ ਹੋਇ ਨਿਬਰਿਓ ॥੩॥ So ṯāʼnbā kancẖan ho▫e nibri▫o. ||3|| that copper is transformed into gold. ||3|| The "Paras" /philosophers stone, that is in many ancient myths and stories is about the Touch of Gold, when everything gets transformed into Gold after being touched. It's not just about undergoing a change in smell sensation as with the sandalwood, but also a change in it's physical appearance; that occurs inside us. The sukham sareer inside us becomes to make the jyot pargat. The further cleansing and abyass starts showing the HariMandar. The Golden Temple that was not seen previously; starts to glow and become radiant in it's brilliant honey colored gold. In abyaas levels, it's when we start going towards dasam duar to take darshan in Har'mandar.(hari's mandar) I find it very interesting that references from alchemy used in books like Harry Potter and many other stories show the relationship of elixir of life/divine nectar/fountain of youth to the philosophers stone. As per gurbani and abyaas, i believe that this nectar is the amrit that flows from Hari's mandar, bathing the transformed gold. ਸੰਤਨ ਸੰਗਿ ਕਬੀਰਾ ਬਿਗਰਿਓ ॥ Sanṯan sang kabīrā bigri▫o. In the Society of the Saints, Kabeer is transformed; ਸੋ ਕਬੀਰੁ ਰਾਮੈ ਹੋਇ ਨਿਬਰਿਓ ॥੪॥੫॥ So Kabīr rāmai ho▫e nibri▫o. ||4||5|| that Kabeer is transformed into the Lord. ||4||5|| Kabirji tells us that after his outer and inner transforming, he has become one and the same with God. Kabir has transformed into the almighty raam. He's completely transformed and reached the final stage of settling(nibrio ਨਿਬਰਿਓ ),...meaning that there is no further transforming and the end goal of Nirankar has been reached. All vichaar and explanations are my own understandings and I stand corrected. Bhull chuk maaf.

Excellent...This is it! Reminded me of a Kabir ji's shabad that I did some deep vichaar on recently and am sharing below.......... ਚੰਦਨ ਕੈ ਸੰਗਿ ਤਰਵਰੁ ਬਿਗਰਿਓ ॥ Cẖanḏan kai sang ṯarvar bigri▫o. Associating with the sandalwood tree, the tree nearby is changed; ਸੋ ਤਰਵਰੁ ਚੰਦਨੁ ਹੋਇ ਨਿਬਰਿਓ ॥੨॥ So ṯarvar cẖanḏan ho▫e nibri▫o. ||2|| that tree begins to smell just like the sandalwood tree. ||2|| ਪਾਰਸ ਕੈ ਸੰਗਿ ਤਾਂਬਾ ਬਿਗਰਿਓ ॥ Pāras kai sang ṯāʼnbā bigri▫o. Coming into contact with the philosophers' stone, copper is transformed; ਸੋ ਤਾਂਬਾ ਕੰਚਨੁ ਹੋਇ ਨਿਬਰਿਓ ॥੩॥ So ṯāʼnbā kancẖan ho▫e nibri▫o. ||3|| that copper is transformed into gold. ||3|| ਸੰਤਨ ਸੰਗਿ ਕਬੀਰਾ ਬਿਗਰਿਓ ॥ Sanṯan sang kabīrā bigri▫o. In the Society of the Saints, Kabeer is transformed; ਸੋ ਕਬੀਰੁ ਰਾਮੈ ਹੋਇ ਨਿਬਰਿਓ ॥੪॥੫॥ So Kabīr rāmai ho▫e nibri▫o. ||4||5|| that Kabeer is transformed into the Lord. ||4||5|| see

Strange dreams are good. New beginnings and positive changes in consciousness. All positive ... all good! You've shed some layers of ego. The fact that you thought about family, and realised that the TRUTH is bigger than all this, you disassociated from maya life. DEATH in maya is ALWAYS a Birth in newer truth. Sometimes, we think that washing the mann is all about washing the filth and mehal inside us. But it's much more than this. It's about scrubbing those layers of Ego we all have. Ego doesn't shed in one go, but has to be constantly abraded and shed from the body. As you shed layers downwards, your consciousness/surti start rising upwards. In my little understanding, I believe that positive karmic changes also start to unfold at the same time,.. and further gyan will come to aid in the sikhi(learning). Good stuff, definitely ALL Positive, don't doubt yourself. It's also a sign of becoming more "fearless". Having little fear helps up the strength in Faith and Hukam

Excellent explanations by Gianni ji. I found his account of the Barthari yogi janamsaki very interesting. The shabad on ang 360 refers to this very saaki

Sure, just "sign up" where it asks on the top right hand corner, and create an account.

Paying attention to your dreams is important. It's not the scenario being played out that matters, but the underlying message coming from your sub-conscious. The sub-consciousness is a purer part of you that gives you messages and feelings of emotion to help deal with situations and self development. I'm no expert and nor have i studied this area, but i have conquered many of my weaknesses by simply paying attention to messages in dream state and day to day life. As for jadoo and stuff... yes, it exists and it can get it's energy from people with low states of consciousness. However, it is not that difficult to overpower it and rise above it by using dyiaan and simran techniques. Most importantly, you have to have strong faith in Satguru and his hukam. I do know of someone who got an instant dark curse, whereby they started to suffer a very rapid decline in both health and wealth. However, after a couple of weeks of doing some japna and raising their avasthas, the negative energies started to dissipate, and eventually disappeared. I suggest that you become a member on here in order to have further productive discussions.

Simran comes from the Sanskrit "simrana" which means- 'act of remembrance', 'to remember continuosly' In Punjabi, we refer to "simran" as a practice where we are dhyia' ing the Ek Akaal purakh. When we use gurmantar or other mantar like har har or ram, then we are using the technique of japa yoga. This is "jaap" Jaap comes under the umbrella of simran, but it is just one technique that's used to get started. Then comes shabad and meditating on shabad/naad, which is practice of nada yoga. Then we have rom rom, and following this; are some advanced techniques using nada, rom rom and surti to successfully leave/or enter, via the dasam. All of these come under the same umbrella of simran and us trying to "Si-Mar" (Mar= to die, si-mar is to die in the shabad by doing simrana)

That's also my understanding.

Solid question. Have a look at some posts in the previous topic below. If still not sure, then ask further questions here. A few key points are that Naam cannot be described to understand it, because it is has to be experienced to understand the connection with Waheguru. Naam is attained with efforts and is not automatically obtained in amrit sanchar or from a master. Second most important question is usually "Why is it necessary to get naam? or "must I attain naam with naam kamayee?" ................Answer to this is, - Naam is important because one will NOT and cannot be free from chaurasi lakh joons, unless you earn your Naam. The Mukhti from chaurasi lakh is the first type of mukthi and gurbani puts a lot of focus into this. Naam is like a primary stage, and only after Naam, can one progress to GurMukh. When one is connected to the words and sound coming from WaheGURU's MUKH, then they are on path of Gurmukh whilst also being Mukht from lakh chaurasi.

It's a good sign but there will be a few different reasons depending on your inner characteristics. Most of the time it is usually the mental calming and quietening of internal chatter. Reduction in stimulations, results in cooling of sukham sareer, which also affects the physical sareer. However, at some stages, one gets the opposite effects of sudden warming, sweating etc.. I reckon this is to do with newer stimulations and activations of inner nadis, chakras ..etc..In this case, an increase in stimulations and activity results in more kinetic energy, therefore a rise in temperature. There are other factors that come into play as well because I know of a Singh who had a lot of krodh and anxiety issues. He used to get feelings of cooling very often with simran, as he was unknowingly dampening his anger problems whilst raising his consciousness. Eventually, he noticed significant improvement in his krodh and tension.

I'm afraid to say that the above references do not give the correct impression of what rom rom is.

Honest means is not the answer. In fact, it's only a small fraction. You can be an honest robber or murderer. Gurbani mentons Balmeek, who was a highway murderer but his intentions were to feed his family. ie. he wasn't robbing in the name of greed. Check the Balmeek story and what Bhagat bani says to get a better understanding of the role of" consciousness and awareness of Truth" that is relative to Balmeek, the murderer/robber and even Ganka the prostitute.

Q. Does JOG RAS mean bodily pleasure? Q. What's the difference between Naam ras and Jog ras?

Q. What's the true significance of bowing? and what if someone isn't physically capable?

It's not good to stay flat, I would suggest at least a10% incline or slope to be climbing every day.