Lucky

The sensation in the throat is very good. To be able to answer your question more clearly, I need a better ide of what your practice is..ie. Are you doing saas graas and saas saas, ...are you doing quiet saas saas and silent(mental) japna?

DELETE

Yes, but this varies witin stages of sunn itself. For eg. in sunn mandal, you start hear the naam coming direct. I shall try and do a single thread about sunn, since what I've shared is scattered over a few different threads. Good idea to tie it up in one.

In my humble, but confident opinion, . this pangtee is explained out of context from the original verse. : The verse can be discussed and deciphered further if anyone wishes to do so. I'd be happy to add further., (although i won't be back on forum for a while) Just reminding myself with the older responses from 2015 (page 1) Below is the verse, .. and it's worth looking at it carefully (very carefully) and pondering over a few questions that I raised and asked myself. (at the end-below) ਮਃ ੧ ॥ Mėhlā 1. First Mehl: ਵਾਇਨਿ ਚੇਲੇ ਨਚਨਿ ਗੁਰ ॥ vā▫in cẖele nacẖan gur. The disciples play the music, and the gurus dance. ਪੈਰ ਹਲਾਇਨਿ ਫੇਰਨ੍ਹ੍ਹਿ ਸਿਰ ॥ Pair halā▫in ferniĥ sir. They move their feet and roll their heads. ਉਡਿ ਉਡਿ ਰਾਵਾ ਝਾਟੈ ਪਾਇ ॥ Ud ud rāvā jẖātai pā▫e. The dust flies and falls upon their hair. ਵੇਖੈ ਲੋਕੁ ਹਸੈ ਘਰਿ ਜਾਇ ॥ vekẖai lok hasai gẖar jā▫e. Beholding them, the people laugh, and then go home. ਰੋਟੀਆ ਕਾਰਣਿ ਪੂਰਹਿ ਤਾਲ ॥ Rotī▫ā kāraṇ pūrėh ṯāl. They beat the drums for the sake of bread. ਆਪੁ ਪਛਾੜਹਿ ਧਰਤੀ ਨਾਲਿ ॥ Āp pacẖẖāṛėh ḏẖarṯī nāl. They throw themselves upon the ground. ਗਾਵਨਿ ਗੋਪੀਆ ਗਾਵਨਿ ਕਾਨ੍ਹ੍ਹ ॥ Gāvan gopī▫ā gāvan kānĥ. They sing of the milk-maids, they sing of the Krishnas. ਗਾਵਨਿ ਸੀਤਾ ਰਾਜੇ ਰਾਮ ॥ Gāvan sīṯā rāje rām. They sing of Sitas, and Ramas and kings. ਨਿਰਭਉ ਨਿਰੰਕਾਰੁ ਸਚੁ ਨਾਮੁ ॥ Nirbẖa▫o nirankār sacẖ nām. The Lord is fearless and formless; His Name is True. ਜਾ ਕਾ ਕੀਆ ਸਗਲ ਜਹਾਨੁ ॥ Jā kā kī▫ā sagal jahān. The entire universe is His Creation. ਸੇਵਕ ਸੇਵਹਿ ਕਰਮਿ ਚੜਾਉ ॥ Sevak sevėh karam cẖaṛā▫o. Those servants, whose destiny is awakened, serve the Lord. ਭਿੰਨੀ ਰੈਣਿ ਜਿਨ੍ਹ੍ਹਾ ਮਨਿ ਚਾਉ ॥ Bẖinnī raiṇ jinĥā man cẖā▫o. The night of their lives is cool with dew; their minds are filled with love for the Lord. ਸਿਖੀ ਸਿਖਿਆ ਗੁਰ ਵੀਚਾਰਿ ॥ Sikẖī sikẖi▫ā gur vīcẖār. Contemplating the Guru, I have been taught these teachings; ਨਦਰੀ ਕਰਮਿ ਲਘਾਏ ਪਾਰਿ ॥ Naḏrī karam lagẖā▫e pār. granting His Grace, He carries His servants across. ਕੋਲੂ ਚਰਖਾ ਚਕੀ ਚਕੁ ॥ Kolū cẖarkẖā cẖakī cẖak. The oil-press, the spinning wheel, the grinding stones, the potter's wheel, ਥਲ ਵਾਰੋਲੇ ਬਹੁਤੁ ਅਨੰਤੁ ॥ Thal vārole bahuṯ ananṯ. the numerous, countless whirlwinds in the desert, ਲਾਟੂ ਮਾਧਾਣੀਆ ਅਨਗਾਹ ॥ Lātū māḏẖāṇī▫ā angāh. the spinning tops, the churning sticks, the threshers, ਪੰਖੀ ਭਉਦੀਆ ਲੈਨਿ ਨ ਸਾਹ ॥ Pankẖī bẖa▫uḏī▫ā lain na sāh. the breathless tumblings of the birds, ਸੂਐ ਚਾੜਿ ਭਵਾਈਅਹਿ ਜੰਤ ॥ Sū▫ai cẖāṛ bẖavā▫ī▫ah janṯ. and the men moving round and round on spindles - ਨਾਨਕ ਭਉਦਿਆ ਗਣਤ ਨ ਅੰਤ ॥ Nānak bẖa▫uḏi▫ā gaṇaṯ na anṯ. O Nanak, the tumblers are countless and endless. ਬੰਧਨ ਬੰਧਿ ਭਵਾਏ ਸੋਇ ॥ Banḏẖan banḏẖ bẖavā▫e so▫e. The Lord binds us in bondage - so do we spin around. ਪਇਐ ਕਿਰਤਿ ਨਚੈ ਸਭੁ ਕੋਇ ॥ Pa▫i▫ai kiraṯ nacẖai sabẖ ko▫e. According to their actions, so do all people dance. ਨਚਿ ਨਚਿ ਹਸਹਿ ਚਲਹਿ ਸੇ ਰੋਇ ॥ Nacẖ nacẖ hasėh cẖalėh se ro▫e. Those who dance and dance and laugh, shall weep on their ultimate departure. ਉਡਿ ਨ ਜਾਹੀ ਸਿਧ ਨ ਹੋਹਿ ॥ Ud na jāhī siḏẖ na hohi. They do not fly to the heavens, nor do they become Siddhas. ਨਚਣੁ ਕੁਦਣੁ ਮਨ ਕਾ ਚਾਉ ॥ Nacẖaṇ kuḏaṇ man kā cẖā▫o. They dance and jump around on the urgings of their minds. ਨਾਨਕ ਜਿਨ੍ਹ੍ਹ ਮਨਿ ਭਉ ਤਿਨ੍ਹ੍ਹਾ ਮਨਿ ਭਾਉ ॥੨॥ Nānak jinĥ man bẖa▫o ṯinĥā man bẖā▫o. ||2|| O Nanak, those whose minds are filled with the Fear of God, have the love of God in their minds as well. ||2|| QUESTIONS 1) For what reasons and what "Intentions" is the dancing referring to? It describes a group of people that have a name. However, are these group of people imitating another bunch of people? ...maybe a a group that does something similar with different intention and as an act of serving / praising the lord? 2) Are they serving the lord with their dancing or are they serving their own maya hunger? " (clue is "Rotī▫ā kāraṇ pūrėh ṯāl.") 3) The shabad continues to describe how other people dance with the daily sounds of grinding stones, the potter's wheel, oil-press..etc.. This is referring to people that are doing the work of karams as per hukam, but it's not their physical body that is dancing. They ARE dancing in harmony whilst doing Kirat. REMEMBER- DANCING is expression combined with repetition, to the tempo of repeating beat or rhythm. I 4) Can we see that there 2 groups of people described as dancing. One's dancing in display for intentions and fulfillment of maya hunger and the other's dancing internally whilst doing bhog of daily karams.... These karams are as per hukam and help contribute to the kirat. ਬੰਧਨ ਬੰਧਿ ਭਵਾਏ ਸੋਇ ॥ Banḏẖan banḏẖ bẖavā▫e so▫e. The Lord binds us in bondage - so do we spin around. ਪਇਐ ਕਿਰਤਿ ਨਚੈ ਸਭੁ ਕੋਇ ॥ Pa▫i▫ai kiraṯ nacẖai sabẖ ko▫e. According to their actions, so do all people dance. The above describes how we all dance, but it's the "how" and as per "kirat" that's important here. Kirat karna, Vand shakna and naam japna CAN ALL be done simultaneously in the form of dance(Yes, they can!) The real significance of bhangra moves have a lot of meanings to them; They are about activities whilst doing kirat (working in farms/fields) , there are moves that mimic animals of the pastures, the gadda(tractor), preparing soil, sowing seeds... reaping the grain..cutting the corn....and many more You need to think of these bhangra moves and music, minus the polluting lyrics that have infiltrated this traditional folk dance. The bani above says" ਪਇਐ ਕਿਰਤਿ ਨਚੈ ਸਭੁ ਕੋਇ "According to their actions, so do all people dance. and the lines preceding gave details of the different intentions. Those who ਨਚਿ ਨਚਿ ਹਸਹਿ, (Nacẖ nacẖ hasėh) and will be ਚਲਹਿ ਸੇ ਰੋਇ are the one's that danced for the physical dehi's intentions. The shabad addresses a few main points directly that characterize different dancing, ...The "What or Who is dancing? and also the Who is one dancing to? Is it to EGO of maya, or is it to the Truth of the Niranankar. This all depends on where you consciousness is attached and what your intentions are. It indirectly addresses EGO, since the shabad never mentions haumai or ahankar, but EGO is the reason of why One's body dances for intentions of maya, whereas, the other's inner soul dances in harmony whilst doing bhog of it's karams whilst doing sift salah of Satguru (HUKAM) ememeber what Naamdev told Trilochan about printing designs on the sheets whilst he was internally attached to the Lord. ........... ਹਾਥ ਪਾਉ ਕਰਿ ਕਾਮੁ ਸਭੁ ਚੀਤੁ ਨਿਰੰਜਨ ਨਾਲਿ ॥੨੧੩॥ Hāth pā▫o kar kām sabẖ cẖīṯ niranjan nāl. ||213|| With your hands and feet, do all your work, but let your consciousness remain with the Immaculate Lord. ||213|| Then, why would dancing be a problem if consciousness is NOT on 5 chor, but on Niranjan. We've been foolishly misled to associate all dancing with nowadays connections to kaam, lust and sexual innuendos. This is because of the lyrics and motives they use to market the dances and songs. Sacred dancing has existed in almost every ancient civilization. The different variants and forms of worship have to be appreciated from all these cultures to understand the meanings of unison and harmony. The arti itself is a representation of the divine cosmic dance that has existed since the beginning and that will continue to do so.

You should look at the work of other mystics too.. Meister Eckhart, Francis of Assisi, Catheriine of Siena, Augustine, St. Catherine of Genoa....etc. You'll be surprised at the many parallels about what truth is and having darshan of waheguru. Even the majority of the lyrics by the rock band U2, are about very deep spiritual levels as mentioned by many of these catholic mystics.

The taste you experience here is preliminary. In a sense it's the taste of what's to come. In the same manner, you can hear some of the panj shabads early on, but they are pavan shabads because you are not in or past sehaj sunn when you hear them. The tastes of these drips are blessings and signs of encouragement from nirankaar, in the hope that you drink the real naam amrit. In short, it's not the same rass as naam amrit or the "amrit peeevoh sada chir jeevo" { 'drink the amrit and live forever'(elixir of life) }. and it's not the amrit where you receive 'amrit katha' (intuitive gyaan). I can give you a much more detailed answer involving gurbani, yoga, alchemy and even buddhism if i get a chance. But I'm gonna be busy for a while with physical trainer and doing bhagtee. (gotta work on both physical and sukham sareer with a strict regime) However, you should beg for more because it will help you rise further.

Beautiful. These moments are great steps in your spiritual evolution. Even if it last's a moment or two, it can be significant. It's your higher self experiencing the awareness of existence in a sort of multi-dimension. These "cool" moments come when consciousness jumps outside of the manukhs constant "thought" process. (this is when true feeling kicks in) . You kinda see via others eyes and how your own self reflects in those around you. The common factor within all is the higher truth, and that's what you felt! This could well be an enlightening out of "ego" experience that may be fundamental to your own haumai understanding, Try to put it to use in general daily life by aiming to view all your interactions with others as if looking at the whole scenario from a bird's eye view(out of your own ego) .

from "the ringing sound" thread.... Posted just now Gurfateh gsm ji, I'm glad that you have found some answers and help on here. As always, I try to make it clear that any deeper techniques and advice I give, is mostly down to my own experience and how I personally relate it to gurbani. Some of the things that i mention have been confirmed with high avastha gurmukhs, and i usually refer to this where relevant. Based on what you stated, and from what I understand, ...it sounds like good progress. Seems that you have a good amount of bhagti energy which has developed within you. (hence, the bursts of pulsations) I think it would be a good idea for you to focus on rom rom technique along with doing long breath saas saas. I'm not sure if you've already tried this but it appears that rom rom is trying to manifest.. The technique i stated in the meditation thread is the one that I tried and worked. There are other versions as well and with some abyassees. the strength of the prem and pyaar for waheguru alone can make the rom rom pakhah. Once you do this and it gets pargat, the flow will become easier. This will help to put dhyian on the sound of the shabad as it develops and rom rom will be very helpful in stages ahead. At this phase, you should have noticed some major transformations in your attitude, daily life and even relationships. Your outlook and awareness of the world around you will be more clear and less foggy. As you start putting more of your soul and heart into the house of Guru Nanak ji, you will notice more and more "mitti dhund jagh channan hoya" Unless you are practicing already, I would suggest to do Saas saas by going quieter and quieter....with long breaths and pauses...Then once deep enough, to stop following breath and switch to heart beat in centre of chest. Whilst having the gurmantar vibrate mentally in kanth and mind...just stop and pause(holding breath) to see if it continues automatically with heart beat. If not sure what I mean, then check the rom rom technique on mediation thread and I will also put this same post on that thread for continuing(as this thread is more about anhad shabad) Waheguru

Gurfateh gsm ji, I'm glad that you have found some answers and help on here. As always, I try to make it clear that any deeper techniques and advice I give, is mostly down to my own experience and how I personally relate it to gurbani. Some of the things that i mention have been confirmed with high avastha gurmukhs, and i usually refer to this where relevant. Based on what you stated, and from what I understand, ...it sounds like good progress. Seems that you have a good amount of bhagti energy which has developed within you. (hence, the bursts of pulsations) I think it would be a good idea for you to focus on rom rom technique along with doing long breath saas saas. I'm not sure if you've already tried this but it appears that rom rom is trying to manifest.. The technique i stated in the meditation thread is the one that I tried and worked. There are other versions as well and with some abyassees. the strength of the prem and pyaar for waheguru alone can make the rom rom pakhah. Once you do this and it gets pargat, the flow will become easier. This will help to put dhyian on the sound of the shabad as it develops and rom rom will be very helpful in stages ahead. At this phase, you should have noticed some major transformations in your attitude, daily life and even relationships. Your outlook and awareness of the world around you will be more clear and less foggy. As you start putting more of your soul and heart into the house of Guru Nanak ji, you will notice more and more "mitti dhund jagh channan hoya" Unless you are practicing already, I would suggest to do Saas saas by going quieter and quieter....with long breaths and pauses...Then once deep enough, to stop following breath and switch to heart beat in centre of chest. Whilst having the gurmantar vibrate mentally in kanth and mind...just stop and pause(holding breath) to see if it continues automatically with heart beat. If not sure what I mean, then check the rom rom technique on mediation thread and I will also put this same post on that thread for continuing(as this thread is more about anhad shabad) Waheguru

Behind and above is good. I may have felt it below at some time and was advised to raise it upwards . You can practice the root lock technique which is done in yoga. This DOES ensure that energy rises upwards. It also helps transform dirty kaam energy into divine. But having it behind and above belly button is good. That's good also, i'd recommend deep sessions of sitting upright and doing this with holding breath in pauses. You felt the imbalance,....this is good. What you feel, is what your hidden sukham body is telling you. I'm always stressing how important it is to maintain posture and balance throughout your daily life. The sukham sareer is already imbalanced and blocked up for all manukhs.. It is imperative that we don't block and imbalance the outer body as well. I stress again, that it's fine to do simran lying down or sitting back on a couch, but your CORE simran should be done sat grounded, cross-legged and upright, with back and neck kept straight and vertical. No leaning your buttocks to the left or right,...completely central and inner body raised. Other simran you do in the day and night is not your core. If you do it on a chair for health reasons, then it should be at 90 degress to your glutes/thighs and not slouched back. Don't worry too much about this. When you get more adept with shabad naads and tones, you will be able to control this and many other things at will! If i ever notice mine to be too imbalanced, then i just put my dhyian there and fix it. Same goes for aches and pains. Makes perfect sense. "Consciousness expansion" ... This is gurmat and this is how you will learn about the existence of gobind in your mind. Mann jithay jag jeet doesn't just mean power over the mind, it also means that the "jag" can be contained within you. Merge them is what you want, although the term is slightly incorrect. What you want to do is witness them from the middle and feel the sound coming from there. Say you have 2 speakers on either side and you're in the middle. At any time you can hear a specific symphony the left when you focus there and a different rhythm on the right when focusing over there. To "merge" seems like saying you want to be able to convert the 2 stereo speaker into a single mono speaker. This is not the goal, because you want to be able to hear the combined symphony with other raags in background. In my opinion, this practice with shabad tones is very crucial in development along the path. There is so much gyaan that you will attain, so many powers and so many abilities. The instructions below by Sant Isher Singh are super-duper, and I can confirm that they are most authentic, proven and tested. Although, my time lines were different, the summary and clues are all there!

1) Follow breath into saas saas whilst incorporating gurmantar whisper. 2) Elongate the breath, slow down, calmly and not forcefully.....let it come naturally. 3) Then start holding breath in pause between "wahe" and "guru".. and in between breathing in or out. for eg, "waaaaaaaheee" ..pause..hold...."guroooooo"....pause The moment in between(pause-hold) is when you'll hear sound of sooo sooo or distant shabad ringing. This is how it builds up and helps get you deeper. Don't start thinking about sunn, because it will just come along. Just try to get deeper and deeper within. Keep following breath and silent gurmantar except at the pause.

Yeh, the desi description of a whistling type noise.. "kannnah de vich soooooo sooooo hoyi jandee"

aaaahhh, i see..... I spoke about naam, sunn and it being pargat on another thread earlier. I would suggest some similar advise that I mentioned on there... To do saas saas with very slow long breaths.by doing "waaaaaaaahheeeeee"...pause, hold,,and then "Guroooooooooo" . Start doing this with whisper, be very relaxed ,,, follow the breath and then incorporate the gurmantar.......then, ..Steadily, and calmly,...go from whisper to just silent recitation (antarghat) within yourself. Keep going and keep going until you get lost in the shabad. I STRONGLY suggest this as per gurmat. Please don't think that going into sunn is what it's all about and be trying to rush it. That's not gurmat. You've got to have the foundations of saas saas and rom rom before you play around with sunn. i never paid attention to what it was and never stressed about rushing into it. Sunn is just a void of which there are 4 main levels that I've come to learn. You want to get NAAM PARGAT,, which itsefl occurs in earlier stage of sunn, but then the NAAM can ONLY gain in abundance meaning- you get NAAM KAMAYEE(wealth), by proceeding with it further into depths of antarghat. The sunn will come automatically when in deeper meditative states. Trying to rush into sunn without naam kamayee, is not recommended as far as i understand. You've also got to note that techniques like hypnotizing, brainwashing via hypnotic induction.. for example, all use the process of putting you into the void (sunn) and manipulating your susceptible sub-conscious.You see what I mean about being gurmat or not? Bottom line, Do the saas saas as described above because I know it works. In addition, you are still safe to do the listening to silence or sooo soooo as wel, but please have the foundations.

Gurbani Gurbani, especially Bhagat bani, is in line with patanjali yoga

Very esoteric as you stated and there are a lot of interpretations. The difference with these few verses in japji i(deeper levels) is that Guruji isn't describing this earthly plane we live in. The "Manniye" tuks that precede the Panch parvaan, are about the dedicated faithful. First of all, one needs to understand who the "Manniyo" are and what it takes to be a "Manniya". The pauris in japji sahib have to be studied carefully to appreciate the continuous flow. The messages are ALL there. As with everything else, all the answers can be found in gurbani itself as one starts doing the practice of what bani talks about. Topic is huge with lots of branches and intertwines with other areas, and as @sat1176 quoted below, it can be cross referenced with Panj Shabad to be understood. AS with most of my posts, the below is my understanding and may be completely different to other well read scholars. It's my personal interpretations as per gurbani and expereince. Feel free to question or if someone sees contradictions anywhere. All errors are mine. Very briefly, Panj shabad (5 shabads), are 5 anhad shabads that you encounter when the door of Nijh Ghar is opened in Sunn Samadh. As per anand sahib “vaajay panch shabad tith ghar subhagay “ In yoga science, these 5 shabads are experienced when the upper end of the sukhmani nadi fully activates and glows. This top end of the sukhmani finishes with 5 large energy endings(channels). Each corresponds to one of the shabads and they merge to become the one single Ek shabad. Looking at the Mannai tuks.........Note that they follow from Gaviyeh(sing) and Sunniyeh(listen) lines.. The seeers that have gaviyeh and suniyeh (listened) will eventually get that special "mann rakhiyeh" connection. This connection is Naam and it is heard.. ਮੰਨੈ ਸੁਰਤਿ ਹੋਵੈ ਮਨਿ ਬੁਧਿ ॥ Mannai suraṯ hovai man buḏẖ The faithful have intuitive awareness and intelligence. ਮੰਨੈ ਸਗਲ ਭਵਣ ਕੀ ਸੁਧਿ ॥ Mannai sagal bẖavaṇ kī suḏẖ. The faithful know about all worlds and realms. (They learn of these via many intuitive gyaan and experiences) ਮੰਨੈ ਮੁਹਿ ਚੋਟਾ ਨਾ ਖਾਇ ॥ Mannai muhi cẖotā nā kẖā▫e. The faithful shall never be struck across the face. (They are jagat and awake. Therefore, will not have to endure the jamdoots whacking them around the head to wake them at death) ਮੰਨੈ ਜਮ ਕੈ ਸਾਥਿ ਨ ਜਾਇ ॥ Mannai jam kai sāth na jā▫e. The faithful do not have to go with the Messenger of Death. (The jams will not come anywhere near them, and they will know of this prior to death) ਐਸਾ ਨਾਮੁ ਨਿਰੰਜਨੁ ਹੋਇ ॥ Aisā nām niranjan ho▫e. Such is the Name of the Immaculate Lord. ਜੇ ਕੋ ਮੰਨਿ ਜਾਣੈ ਮਨਿ ਕੋਇ ॥੧੩॥ Je ko man jāṇai man ko▫e. ||13|| Only one who has faith comes to know such a state of mind. ||13|| (Only one's who have faith and have done ਜਿਨੀ ਨਾਮੁ ਧਿਆਇਆ ਗਏ ਮਸਕਤਿ ਘਾਲਿ ) ਮੰਨੈ ਮਾਰਗਿ ਠਾਕ ਨ ਪਾਇ ॥ Mannai mārag ṯẖāk na pā▫e. The path of the faithful shall never be blocked. (once they start walking on the naam marag, they will always be going towards guru's darbar. God will always be changing the play around the gurmukh and providing pretection, no matter what the worldly battles.. ਤਾਤੀ ਵਾਉ ਨ ਲਗਈ ਪਾਰਬ੍ਰਹਮ ਸਰਣਾਈ ॥ Ŧāṯī vā▫o na lag▫ī pārbarahm sarṇā▫ī. The hot wind does not even touch one who is under the Protection of the Supreme Lord God. ਮੰਨੈ ਪਤਿ ਸਿਉ ਪਰਗਟੁ ਜਾਇ ॥ Mannai paṯ si▫o pargat jā▫e. The faithful shall depart with honor and fame. (When they die on this earth plane, they depart with honour. The wandering souls they meet on the way, all praise and honour the mannai who have naam) ਮੰਨੈ ਮਗੁ ਨ ਚਲੈ ਪੰਥੁ ॥ Mannai mag na cẖalai panth. The faithful do not follow empty religious rituals. ਮੰਨੈ ਧਰਮ ਸੇਤੀ ਸਨਬੰਧੁ ॥ Mannai ḏẖaram seṯī san▫banḏẖ. The faithful are firmly bound to the Dharma. ਐਸਾ ਨਾਮੁ ਨਿਰੰਜਨੁ ਹੋਇ ॥ Aisā nām niranjan ho▫e. Such is the Name of the Immaculate Lord. ਜੇ ਕੋ ਮੰਨਿ ਜਾਣੈ ਮਨਿ ਕੋਇ ॥੧੪॥ Je ko man jāṇai man ko▫e. ||14|| Only one who has faith comes to know such a state of mind. ||14|| ਮੰਨੈ ਪਾਵਹਿ ਮੋਖੁ ਦੁਆਰੁ ॥ Mannai pāvahi mokẖ ḏu▫ār. The faithful find the Door of Liberation. (the duar to the darbar, since they get to sehaj dunn) ਮੰਨੈ ਪਰਵਾਰੈ ਸਾਧਾਰੁ ॥ Mannai parvārai sāḏẖār. The faithful uplift and redeem their family and relations. (families and ancestors in the heavens -whom are out of lakh chaurasi are carried across the 2nd bhavsagar) ਮੰਨੈ ਤਰੈ ਤਾਰੇ ਗੁਰੁ ਸਿਖ ॥ Mannai ṯarai ṯāre gur sikẖ. The faithful are saved, and carried across with the Sikhs of the Guru. (cross the 2nd bhavsagar in higher realms) ਮੰਨੈ ਨਾਨਕ ਭਵਹਿ ਨ ਭਿਖ ॥ Mannai Nānak bẖavahi na bẖikẖ. The faithful, O Nanak, do not wander around begging. (no need for begging to be saved, or to save) ਐਸਾ ਨਾਮੁ ਨਿਰੰਜਨੁ ਹੋਇ ॥ Aisā nām niranjan ho▫e. Such is the Name of the Immaculate Lord. ਜੇ ਕੋ ਮੰਨਿ ਜਾਣੈ ਮਨਿ ਕੋਇ ॥੧੫॥ Je ko man jāṇai man ko▫e. ||15|| Only one who has faith comes to know such a state of mind. ||15|| The above lines tell me about who the faithful(mannai) are and what happens as they enter the darbar of God(court) after their death. Human death is when saas account is complete. These deeds and accounts are read in the presence of Dharamraj, with chitr and gupt's reports. So, who are the mannai and what have they attained? They are the one's who have worked and attained Naam. Naam is pargat and they have crossed over the 2nd bhavsagar. (mannai taray tarai gur sikh). In yoga science this is the trikuti above larynx.(beneath pineal gland)... It is also last part of sunn mandal,....also bathing in amritsar (pool of amrit that surrounds Hari's mandar inside us)., and many other nishanees and pointers are in gurbani. Most importantly, it is the one's that have attained the wealth of Naam, that is accounted per breaths spent. Gurbani says.... ਜਿਨੀ ਨਾਮੁ ਧਿਆਇਆ ਗਏ ਮਸਕਤਿ ਘਾਲਿ ॥ Jinī nām ḏẖi▫ā▫i▫ā ga▫e maskaṯ gẖāl. Those who have meditated on the Naam, the Name of the Lord, and departed after having worked by the sweat of their brows - ਨਾਨਕ ਤੇ ਮੁਖ ਉਜਲੇ ਕੇਤੀ ਛੁਟੀ ਨਾਲਿ ॥੧॥ Nānak ṯe mukẖ ujle keṯī cẖẖutī nāl. ||1|| O Nanak, their faces are radiant in the Court of the Lord, and many are saved along with them! ||1|| These are the "mannai" Panch Parvaan are the ones who have been chosen and are already accepted. After human death, when their saas has all been spent, they are considered as previously approved. Why is this? Why have they already got a pre-approved, pre-paid, direct entry ticket? What makes them chosen? Because they have already gotten into the darbar of waheguru when alive. Nirankar opened the door into Nijh mahal and revealed his "niranjan" self. He sat them on his lap and hugged them. They are the one's who had waheguru's darshan in his very own abode. Hence, they were and are JIVAN MUKHT. Jivan mukht means that they had pre-approved access into Nirankaars darbar. Whilst spending their saas in hukam of physical life, they learned to come and go at will. Before I go into the Panch Parvaan tuks. I want to just go over the above mentioned about Panj Shabad, and it's cross reference. Panch parvaan are also the ones that have previously activated the 5 shabads, ..killed the 5 dhoots and entered Satguru's abode. (Anand paya meri myeh, satgur mein payia) ਵਾਜੇ ਪੰਚ ਸਬਦ ਤਿਤ ਘਰਿ ਸਭਾਗੈ ॥ vaajay panch sabad tit ghar sabhaagai. The Panch Shabad, the five primal sounds, vibrate in that blessed house. ਘਰਿ ਸਭਾਗੈ ਸਬਦ ਵਾਜੇ ਕਲਾ ਜਿਤ੝ ਘਰਿ ਧਾਰੀਆ ॥ ghar sabhaagai sabad vaajay kalaa jit ghar Dhaaree-aa. In that blessed house, the Shabad vibrates; He infuses His almighty power into it. ਪੰਚ ਦੂਤ ਤਧ ਵਸਿ ਕੀਤੇ ਕਾਲ ਕੰਟਕ ਮਾਰਿਆ ॥ panch doot tuDh vas keetay kaal kantak maari-aa. Through You, we subdue the five demons of desire, and slay Death, the torturer. Noting that the japji panch parvaan lines follow the mannai tuks, and are......... ਪੰਚ ਪਰਵਾਣ ਪੰਚ ਪਰਧਾਨੁ ॥ Pancẖ parvāṇ pancẖ parḏẖān. The chosen ones, the self-elect, are accepted and approved. (already jivan mukht and seen Nirankar in sehaj samadhi) ਪੰਚੇ ਪਾਵਹਿ ਦਰਗਹਿ ਮਾਨੁ ॥ Pancẖe pāvahi ḏargahi mān. The chosen ones are honored in the Court of the Lord. (They are dressed, applauded and welcomed in the darbar by all the angels, devi devte's outside and at the darbar) ਪੰਚੇ ਸੋਹਹਿ ਦਰਿ ਰਾਜਾਨੁ ॥ Pancẖe sohahi ḏar rājān. The chosen ones look beautiful in the courts of kings. They are dressed in robes and all the the other heavenly beauties know of these panch when they are about to arrive. Even Dhararm raj and the jamms want the darshan of these enlightened souls.. gurbani says... ਜਨ ਕਾ ਦਰਸੁ ਬਾਂਛੈ ਦਿਨ ਰਾਤੀ ਹੋਇ ਪੁਨੀਤ ਧਰਮ ਰਾਇ ਜਾਮ ॥੧॥ Jan kā ḏaras bāʼncẖẖai ḏin rāṯī ho▫e punīṯ ḏẖaram rā▫e jām. ||1|| Even the Righteous Judge of Dharma and the Messenger of Death yearn, day and night, to be sanctified by the Blessed Vision of the Lord's humble servant. ||1|| There are many references in gurbani that quote the "Jan "(ਜਨ), in reference to the jivan mukht panch parvaan on their way to Nirankar. Many of these shabads speak about the darshan(glimpse) that spirits seek as they ascend to Waheguru's darbar. ਪੰਚਾ ਕਾ ਗੁਰੁ ਏਕੁ ਧਿਆਨੁ ॥ Pancẖā kā gur ek ḏẖi▫ān. The chosen ones meditate single-mindedly on the Guru. (only nirankar is in their mind-focus and nirankar is in them. They will dissolve permanently and be true ik-mikh with nirankar) Waheguru

Sounds like you may be just bordering the dreamless sunn void, and be going back and forth. This occurs when sleepy before you fall into dreams and are momentarily passing through a void. Are you doing saas saas, and then proceeding to go quieter and quieter?

These are good questions. I'm aware that you will have difficulty in getting the answers, but in time, they will come to you. Things can get pretty tricky to explain unless one understands the experience. Nevertheless, I can try answer them relative to my own journey and understanding. They are pretty long explanations to write down, so i will have to be a little blunt. Whether i'm right, wrong, or if others experience different, is another discussion. This comes with practice. You will start hearing shabad, alone, once naam is pargat. There's quite a number of nishanees in gurbani for when this happens. We can discuss those then, but in the mean time it's just about practice. 1) "Some say to sit and wait in sunn" you asked ..<--doesn't really apply to naam pargat in my opinion. I'll explain briefly....... Now,.... I never understood sunn for ages. Even when i was in it, I never realised where or what it was. I have now awakened to the fact that there are 4 possible stages of sunn. The 1st is the basic sunn/sleep one that we all pass through at night before the mind falls in maya dreams. Think of it as a very short stage of dreamless and thoughtless sleep. You can practice elongating this dreamless stage when doing jap, during moments of when you may be drifting to sleep. There is a very thin line between this void, dream sleep and being aware(in control). Have you seen the movie 'Inception'? The 2nd stage is the longest part of journey and is the Sunn Mandal. This is the stage when naam CAN get pargat. A lot of transformations take place in this zone and some people may even break it up into more divisions of sunn. You don't really sit and wait in this stage as you questioned. The sitting and waiting is done in Sehaj sunn(the 3rd stage), when all you hear is the anhad dunn in the centre and all around. My suggestion is to do "saas saas". Do this very quietly with focus on breath. Make the breathing long with antarghat or whisper "waaaaahhhhhheeeee" long pause, then "guroooooooo', long pause. This is what helped me get to next levels. To sit and wait in sunn, isn't really going to get you far in my opinion with out naam kamayee. What i mean is that it's much easier to sit and wait in sunn when one get's naam and has gained naam kamayee. Do the saas saas above and rom rom jugtees. These should automatically take you into the tips of sunn mandal to begin with.... Then naam gets flowing,... naam kamayee begins, ... naam gets pargat...and then Naam kamayee will take you further into depths and experiences of the same sunn mandal towards sehaj sunn. It is the fastest manner I know in which you can undergo major transformations. I'm suggesting it because I know it works. Other methods of trying to rush into sunn are methods that i can't advise and don't understand how. Gurmat emphasis that one does japna to get to naam. Naam is what helps you get deeper into sunn because you want to latch on to the shabad. You need to keep practicing more rom rom because it isn't pargat yet. Get real deep and start using all that energy from heart area dissipating throughout the body with jap. I keep stressing the importance of practicing rom rom technique after saas saas. Rom rom makes so many thing easier when you get to later stages. It will help you get to deep meditative zones within seconds with the anhad shabad and you will discover so many other things. Right or dominant side is usually at first. You wanna be able to hear the front, back and centre as well. Again, this is just practice, practice and practice. The KEY to the whole approach is to work at a pace, in sehaj with utmost prem. If you have conditions or you only have prem for some conditions, then you will not succeed. What i mean is that when i ask most people "why they want to jap" . They usually respond with "sukh ,shanti, peace, at ease, no life stresses" ..etc.. These intentions make the process somewhat conditional, and conditions with God don't really help except in infant stages. This is the secret that no one tells you and the reason why 95% of seekers remain stuck.

I should simplify that SUNN zone is the etheric space where lies Nij Ghar, sookh mehal, sach ghar, dev lok, and many heaven realms etc.. It is in this zone that spirit/subtle bodies wait for hukam to take birth again in this world or other's. Sunn exists inside us and also in outer space. It's place is in different regions, so every seeker will have different experiences along the journey but they will relevant to thesesunn voids. They are both, but may be easier for seeker to view them as stages. The layout of darbar sahib is analogous to this. The bathing and walk along concourse where you will hear bani and also the chit chat of surrounding sangat(SUNN MANDAL) , .. then you get closer to main entrance and can do parkhama where anhad will surround you (ANHAD SUNN). Here, one see's their own jyot dazzling in purity-represented by reflection in gold. The 4 lavaan are also in line with the same stages. Any person can have gurprasad or kirpa and go straight from 1st, 2nd sunn, to Sachadarbar. Gurbani says that he chooses the chosen ones. However, gurbani's main emphasis is on the seeker to be working at it and doing kamayee. It is Naam kamayee that defines your progress toward and into Hari's mandar. Majority of shabads are about getting from sunn mandal to anhad sunn(sehaj) and Sunn samadhi darshan of Nirankar. The shabads guide and also give tons of nishanees that the seeker will catch as they go from 2nd sunn towards 4th Sunn -chautha padh. As you are aware, gurbani covers all levels for all seeker, so a shabad can give message of sunn mandal or sunn samadh of primal void. or even both. The shabads you quoted above, all do apply to 4th Sunn for sure. But, I notice for eg. the first one quoted about the actor stages the play can also be cross-referenced with Divas rat due-daie dai-ai khlai sagal jagat (Day and night are the two nurses, in whose lap all the world is at play) This could be discussed with reference to day and night where the mind goes back to sunn at night after completing the days play. This would be the first stage of sunn(dreamless, thoughtless sunn)

Ist level sunn is the dreamless state we all go into. It is the deep sleep when one's mind disassociates from the physical body. This same sunn is also the sunn of bhavsagar journey from mool duar to trikuti. 2nd level sunn is Sunn-mandal , bathing in amritsar, Also called sunn sarovar and some other names as well. This sunn is where naad is heard, but maya is still on surrounding as well. Abyasees can meet other abyasees in this sunn-mandal. It's also the place of void in space. Alot of cleansing at this sunn 3rd sunn (anhad sunn) is further from sunn-mandal, when one is completely surrounding by anhad naad. Maya still present behind. One is at the Dar. One hears the kirtan and bani of devte outside the dar of sacha mahal. One also sees own jyot in this sunn at the same time. 4th is Sunn samadhi. The one where gurbani mentions the vision/ darshan of immaculate niranjan. This is where nirankar is permanently. This is sach-khand. It is only accessed after he opens the door. This is the Primal Nirankar void, behind the ong. The layout of darbar sahib also constructs the journey of these sunns. I have found references to these sunns in gurbani, but they aren't easy to explain. I can attempt a very slow step by step explanation to the pangtees and shabads, but seriously, without experiencing at least 2nd or 3rd sunn, or hearing raags, .doing sant mandli, etc..most seekers will find it difficult to digest or understand.

What made you think that they don't raise your awareness? ..... It seems incorrect to me. See, if the below helps you...... Navel and slightly below (Mool duar) is where your knot of sukham (astral) body is. Gurbani also explains, that bhavjal sagar(bhavsagar) starts at the navel and goes upto the mid-point of eyes (triveni) .. The 3 channels, ida, pingal and sukhmana travel upwards along this bhavsagar, but the sukhmana is hidden.. Also represented by rivers Ganga, Jumna and Sarsvati.. The idea is to ascend upwards by balancing ida-pingala and activating through the central sukhmana (sarsvati). This is also how you raise kundalini. . In gurmat, as per gurbani, one can only ascend, increase frequencies..etc starting from the knot. There are other explanations as well, such as the agan(fire) element (in stomach area), This has to be conquered and left behind by the mind before it can deal with water and air. The MIND has to leave behind maya(5 elements) before it enters the sacha mahal inside. Also, alchemy reference in Japji bani below. This is similar to spiritual science of making pure gold with either Paras(philospher stone) or manually working with it in furnace. The furnace (heat) is stomach. This heat is necessary before gold/precious metal ore can be molten. Then process of separating the pure out of the ore, and finally the extraction of this ore. ਜਤੁ ਪਾਹਾਰਾ ਧੀਰਜੁ ਸੁਨਿਆਰੁ ॥ Jaṯ pāhārā ḏẖīraj suni▫ār. Let self-control be the furnace, and patience the goldsmith. ਅਹਰਣਿ ਮਤਿ ਵੇਦੁ ਹਥੀਆਰੁ ॥ Ahraṇ maṯ veḏ hathī▫ār. Let understanding be the anvil, and spiritual wisdom the tools. ਭਉ ਖਲਾ ਅਗਨਿ ਤਪ ਤਾਉ ॥ Bẖa▫o kẖalā agan ṯap ṯā▫o. With the Fear of God as the bellows, fan the flames of tapa, the body's inner heat. ਭਾਂਡਾ ਭਾਉ ਅੰਮ੍ਰਿਤੁ ਤਿਤੁ ਢਾਲਿ ॥ Bẖāʼndā bẖā▫o amriṯ ṯiṯ dẖāl. In the crucible of love, melt the Nectar of the Name, ਘੜੀਐ ਸਬਦੁ ਸਚੀ ਟਕਸਾਲ ॥ Gẖaṛī▫ai sabaḏ sacẖī taksāl. and mint the True Coin of the Shabad, the Word of God. There should be many other universal reasons of why you must start at the lower chakra areas and work your way up.

What made you think that they don't raise your awareness? ..... It seems incorrect to me. See, if the below helps you...... Navel and slightly below (Mool duar) is where your knot of sukham (astral) body is. Gurbani also explains, that bhavjal sagar(bhavsagar) starts at the navel and goes upto the mid-point of eyes (triveni) .. The 3 channels, ida, pingal and sukhmana travel upwards along this bhavsagar, but the sukhmana is hidden.. Also represented by rivers Ganga, Jumna and Sarsvati.. The idea is to ascend upwards by balancing ida-pingala and activating through the central sukhmana (sarsvati). This is also how you raise kundalini. . In gurmat, as per gurbani, one can only ascend, increase frequencies..etc starting from the knot. There are other explanations as well, such as the agan(fire) element (in stomach area), This has to be conquered and left behind by the mind before it can deal with water and air. The MIND has to leave behind maya(5 elements) before it enters the sacha mahal inside. Also, alchemy reference in Japji bani below. This is similar to spiritual science of making pure gold with either Paras(philospher stone) or manually working with it in furnace. The furnace (heat) is stomach. This heat is necessary before gold/precious metal ore can be molten. Then process of separating the pure out of the ore, and finally the extraction of this ore. ਜਤੁ ਪਾਹਾਰਾ ਧੀਰਜੁ ਸੁਨਿਆਰੁ ॥ Jaṯ pāhārā ḏẖīraj suni▫ār. Let self-control be the furnace, and patience the goldsmith. ਅਹਰਣਿ ਮਤਿ ਵੇਦੁ ਹਥੀਆਰੁ ॥ Ahraṇ maṯ veḏ hathī▫ār. Let understanding be the anvil, and spiritual wisdom the tools. ਭਉ ਖਲਾ ਅਗਨਿ ਤਪ ਤਾਉ ॥ Bẖa▫o kẖalā agan ṯap ṯā▫o. With the Fear of God as the bellows, fan the flames of tapa, the body's inner heat. ਭਾਂਡਾ ਭਾਉ ਅੰਮ੍ਰਿਤੁ ਤਿਤੁ ਢਾਲਿ ॥ Bẖāʼndā bẖā▫o amriṯ ṯiṯ dẖāl. In the crucible of love, melt the Nectar of the Name, ਘੜੀਐ ਸਬਦੁ ਸਚੀ ਟਕਸਾਲ ॥ Gẖaṛī▫ai sabaḏ sacẖī taksāl. and mint the True Coin of the Shabad, the Word of God. There should be many other universal reasons of why you must start at the lower chakra areas and work your way up.

There's 4 levels of Sunn, from what I gather. The 4th Sunn is the ultimate "sunn samadhi" in which you go directly into Nijh Ghar..Nirankar is in this Primal void PERMANENTLY, and always was, always will be, but we can only go in and out(since we are jivs in maya) We can go into chautha padh, ,visit,, and back out again. This is jivan mukhti. House of Nanak summary is Attain Jivan mukhti --> at time of death, go DIRECTLY into Sunn Samadh with Akaal Purakh by latching on to NAAM (nanak naam jahaz hai).... Here, you shed ego, identity as you wont need to leave chautha padh again---=>>completely Ik-Mikh....and dissolved. Yes, some have reported this, but i'm sure it depends on avastha. Complete manmukhs/paapi.. don't often get second chance unless they were from devi/devte realm prior to birth. After my personal NDE and coma, I was aware of all the people i had hurt in my life. It was a really weird perspective because I perceived it all outside of my own ego. As if i could feel the effect the other parties felt after I had hurt them. One of the first things i was doing after waking up a month later was, asking forgiveness for these wrongs. On top of all this, I knew I was sent back to jap naam because that's what i had begged for prior to birth. I never japped naam before my accident because no one ever told me and i hadn't got a clue where to begin. I took me a few years to work out what to do and how to get cracking at it. At the same time, I also worked out how to use mind to heal myself from brain and spinal injuries. Yeh, dimethyltryptamine..We had another couple of threads about this some time ago. Naam rus does contain a very small amount of DMT. The shamans in the amazon drink it via ayahuasca, however, they only have divine experience if they are vibrating at higher frequencies. Otherwise, most folks end up having scary trips with jams scaring them and i think it' lower avastha dmt consumers that could have freaky future and past visions. I've shared and confirmed experiences with two local dmt users that were quite spiritual and into meditation/yoga.. Their accounts were interesting and it confirmed quite a few things for me.

There is a lot said about 5 Tat(elements) ALL of maya is made up of the same elements. Naam simran raises your frequency of vibration. -->> helos you rejuvenate your inner/subtle body,-->> reflects in your outer body. You ask.. "How to purify 5 elements in body?" In short, your MIND is also made of the 5 elements in subtle form. Bhagat Kabir ji says ....... ਇਹੁ ਮਨੁ ਪੰਚ ਤਤ ਕੋ ਜੀਉ ॥ Ih man pancẖ ṯaṯ ko jī▫o. This mind is the life of the five elements. Therefore, healing, purifying, curing... is ALL about controlling your Mind and then putting it in harmony with 5 tat instead of 5 chor... Only way to do this is with LOVE. LOVE for the LORD in your MIND. ALL is healed and cured if the mind Single-pointedly focuses on the Love for the Divine

Nice interpretation. I like it when someone takes a shot at sharing their own grasp of a shabad or pangti As one progresses spiritually, they start perceiving gurbani differently on multiple levels. The meanings become deeper and one thing it has taught me, is that many of the terms used aren't for the purpose of allegory. Although, they may certainly present themselves at certain levels of depth.. I just wanted to add some food for thought with regards to this shabad and pangti.............. ਤੀਰਥਿ ਨਾਵਾ ਜੇ ਤਿਸੁ ਭਾਵਾ ਵਿਣੁ ਭਾਣੇ ਕਿ ਨਾਇ ਕਰੀ ॥ Ŧirath nāvā je ṯis bẖāvā viṇ bẖāṇe kė nā▫e karī. If I am pleasing to Him, then that is my pilgrimage and cleansing bath. Without pleasing Him, what good are ritual cleansings? ਜੇਤੀ ਸਿਰਠਿ ਉਪਾਈ ਵੇਖਾ ਵਿਣੁ ਕਰਮਾ ਕਿ ਮਿਲੈ ਲਈ ॥ Jeṯī siraṯẖ upā▫ī vekẖā viṇ karmā kė milai la▫ī. I gaze upon all the created beings: without the karma of good actions, what are they given to receive? ਮਤਿ ਵਿਚਿ ਰਤਨ ਜਵਾਹਰ ਮਾਣਿਕ ਜੇ ਇਕ ਗੁਰ ਕੀ ਸਿਖ ਸੁਣੀ ॥ Maṯ vicẖ raṯan javāhar māṇik je ik gur kī sikẖ suṇī. Within the mind are gems, jewels and rubies, if you listen to the Guru's Teachings, even once. ਗੁਰਾ ਇਕ ਦੇਹਿ ਬੁਝਾਈ ॥ Gurā ik ḏehi bujẖā▫ī. The Guru has given me this one understanding: ਸਭਨਾ ਜੀਆ ਕਾ ਇਕੁ ਦਾਤਾ ਸੋ ਮੈ ਵਿਸਰਿ ਨ ਜਾਈ ॥੬॥ Sabẖnā jī▫ā kā ik ḏāṯā so mai visar na jā▫ī. ||6|| there is only the One, the Giver of all souls. May I never forget Him! ||6|| It's interesting to note, the number of time jap bani uses "IK" It starts with Ik OngKar, and Ik refers to not just the 'one', but also the One consciousness, the one ONG, the One shabad, the One teaching, ...everything that is 'One' coming from the 'One' If we pay close attention to this throughout the bani, it could shine some brighter lights . On another level ,..."je ik gur kī sikẖ suṇī." could imply . "To listen to the ONE teaching/shabad/naad, just the ONCE" it then goes into next pangti with "Gurā ik ḏehi bujẖā▫ī. ""The Guru has given me this one understanding" ..........Again, the "IK"..the "one" understanding from the "one" ong-kar The pangti also says,.... we all have questions and want to learn; which is why we go to Guru. But most of us only want hear the answers we like to hear or what suit us in maya. The pangti is saying, "learn and listen to the teachings, and you'll find the treasures of answers that are already within you" The whole access to universal gyan is within all of us, but we never know where to begin. Looking at the shabad this pangti is from.....It describes the outer actions that people do around the planet. However, deep down towards the earth's core, there are many precious stones and jewels. Surrounding us in the skies, there are thousands of beautiful stars shining as diamonds and gems. And right inside you, into the hidden core of your mind(where your jyot lives), are millions of gems, jewels and rubies.. These out of this world treasures ,CAN literally be experienced within you.

Yes!!