Jump to content

Search the Community

Showing results for tags 'naam'.

  • Search By Tags

    Type tags separated by commas.
  • Search By Author

Content Type


  • Discussion Zone
    • General Discussion
    • Sikhi | Questions and Answers
    • Sikhs Against Global Extremism
    • Sikh Employment Services
  • Other faiths and philosphies
    • Comparative Religion | Philosophy
    • Various Religions, Faith, Philosophies, Spiritual School of thoughts
  • Spirit Zone
    • Meditation | Simran | Bhakti | Jap
    • Gurbani | Gurmat | Spiritual Poetry and Discussions
  • The Lounge
    • Current Affairs | Events | News
    • Archived Discussions
    • Health & Sports Forum
    • Sikh Sampardaaye Section
    • Science and Psychology
  • Share Zone
    • Seva Section
    • Download Centre
  • Other Forums
  • Chill Zone
    • Chill out Relaxing Zone
  • Feedback | Suggestions | Complaints
    • Got any feedback?

Find results in...

Find results that contain...

Date Created

  • Start


Last Updated

  • Start


Filter by number of...


  • Start





Website URL







Found 22 results

  1. I thought I would share some key points made in a book I read recently. Some of you might find the information contained within useful in your own personal spiritual journey's. Enjoy... http://www.amazon.co.uk/The-Ringing-Sound-Introduction-Current/dp/0966535804/ref=sr_1_1?ie=UTF8&qid=1390990288&sr=8-1&keywords=the+ringing+sound Do you Hear Ringing in Your ears? If you said yes, you are not alone. Millions and millions of people have sought medical advice hoping to find an answer to the ringing in their ears, only to find there is nothing that medical science can do for them. They are told they suffer from tinnitus or similar maladies. Although these buzzing, ringing, rushing sounds have been given new names by medical science, they are not new. They are perhaps as old as humankind. In the past, a great deal was written and taught about how to use these sounds productively. Techniques associated with the inner sounds involve the development of internal energy or what may be called spiritual power. Modern practitioners of such techniques often refer to these sounds as the sound current. Sound current techniques also hold great potential for the expansion of consciousness. To reach into the sound current’s mysteries is to begin a personal adventure of self-discovery. What does it sound like? The auditory perceptions we have been referring to may be perceived in many ways. Commonly, they take the form of ringing sounds. They may be perceived as anything from a ringing, or buzzing (like the sound of a florescent light), to music. A common analogy likens the experience to that of listening to high-tension electric power lines. Anyone who has stood near one of the colossal Erector Set-style metal towers with suspended power lines, especially when the air is moist knows the crackly hissing noise. Please do not be discouraged if you do not relate to the current descriptions. Just because you do not see an exact description of what you hear does not mean that you are not dealing with the sound current. Many other descriptions will follow and still only relatively few of the possible manifestations of the sound current will be explicitly described. Generally, the “sounds” are first noticed in the right ear, but may be detected anywhere. As we will eventually see, these “sounds” are not sounds at all. The sound current is energy passing through an energy channel near the ear. It is only interpreted as sound. The list below describes the various ways in which the sound current may be perceived is to catalogue them and give examples. The first list is from a classic yoga book. It describes some of the more common ways in which the sound current may be perceived. Each description is preceded by its Sanskrit name 1. Cin nadam : Like the hum of the honey-intoxicated bees; idling engine vibration; rainfall; whistling sounds; high frequency sound. 2. Cincin nadam : Waterfall, roaring of an ocean 3. Ghanta nadam : Sound of a bell ringing. 4. Sankha nadam : Sound of a conch shell 5. Tantri vina : Nasal sound, humming sound like that of wire string instrument. 6. Tala nadam : Sound of small tight drum. 7. Venu nadam : Sound of a flute. 8. Mridamga : Sound of a big brass drum 9. Bheri nadam : Echoing sound 10. Megha nadam : Roll of distant thunder. Additional common descriptions would include the chirping of cricket(s) or boiling teakettle whistling. Flowing water or wind are also common descriptions. These sounds can be of a high frequency, like florescent or halogen light, or of a very low frequency with an undulating or even slowly oscillating palpable physical quality. They may be smooth and harmonious, or very rough and jangly. They may be barely audible or seem more deafening. Often these tones appear just at the edge of hearing or sound very distant. When they seem close and loud, they actually vibrate the physical body. When Would I Hear it? The sound current is most noticeable during periods of high stress or paradoxically, deep relaxation. It may be fair to say that perception of the sound current is most notable when the body’s homeostasis is either highly threatened or highly attuned. Perception of the sound current may be particularly strong under the following circumstances: Sleep Deprevation Illness or High Fever Influence of Drugs and Alchohol Physical or Emotion Trauma All of the above bulleted items relate to altered states of consciousness. They also represent potentially dangerous situations for the physical body. None of these is advised for inducing perception of the sound current. Aside from the obvious dangers of employing such methods, there is an inherent distortion of the natural experience associated with the stress created by such methods. Consequently the psyche cannot interpret the resulting perceptions well. The quality of subsequent experiences is also compromised by the body’s attempt to recover from the onslaught of imbalanced energy. The sound current can be explored in its positive aspects through quiet inner stillness or focused energy technique. The following practices are recommended for enhancing perception of the sound current and personal vitality in general: Deep Relaxation Techniques (Yoga) Certain Types of Breath work Shabad Surat Yoga Exercise : Playing with the Sound Current Sitting quietly and comfortably with your eyes closed; listen to the sound curernt’s tones. Locate where the tones appear to be within or near your body. Now isolate a tone on the right side of your head. If one is not there then simply intend to find one. Play with the sound by smoothing its vibrations or raising its pitch by gently reaching into it and intending a harmonious result. Once you have a nice clean tone, see if you can move it to your crown chakra, or hair swirl. Listen to this chakra tone for a few minutes with a quiet mind. Observe yourself and you sound current carefully as you listen. Changing Tones In sound current mediation techniques, these sounds maybe modulated to produce desired states of conscious awareness. Specific states are associated with certain tones. Knowing a tone allows one to summon a specific related state of awareness. Seeing the Sound Current Many people receive light impressions while perceiving the sound current. Close your eyes. Imagine you are inside your head looking at the inside of your forehead, just above and between your eyes. From that place listen to the sound current and observe. Do not judge. Receiving the Sound Current Most people do not consciously perceive the sound current. It is filtered out on a subconscious level. As an example of how it happens, listen to a spiral seashell. The white noise it produces is an amplification of the sound of moving air. A similar noise occurs in your own ears. It is always there, but you do no hear it. The reason you are not aware of its presence is that your brain does no consider it critical to your physical well-being, since is does not require conscious attention or action. The information is regarded as non-threatening, monotonous, background noise. It is considered superfluous and is there fore disregarded. It never reached you on a conscious level. But if a strong wind picks up, then that is a survival issue. Your brain is interested in threatening weather conditions. Suddenly, you hear the sound of moving air very well, because it is above normal background limits. But when our systems are running within normal tolerances, background information is not reported to the conscious mind. Exercise : Shifting Awareness Sitting comfortably, lightly touch your forehead just above and between the eyebrows. This is called the “third eye chakra”. With your eyes closed move your awareness to that point. Allow several seconds to get a feel of being there. Now, move your hand to the back of your head. Touch lightly on the knob of the back of your head, which is opposite your third eye chakra. This new area is called the “willpower” because it is the source of your personal will. With eyes closes, send your awareness to this new point. Get a feel of being there. Next repeat this exercise without your finger, using only your awareness. Then move your awareness to the center of your head. From there, move back in you head until you find a natural resting place for your awareness. This will be the place from which you will do your beginning meditation techniques. Exercise : Listening to the Sound Current Mantra meditation is the foundation of sound current meditation. When you are comfortable with that technique, it is time to add the sound current. The sound current is usually noticed first in the right ear. Right-side tones lead up to the higher awareness. This is the easiest and most secure way to begin. Simply listen for the sound in, or near the right side of the head. In time, you will hear buzzing, ringing or roaring sounds. They may come as a feeling or vibration more than hearing. You may perceive the sound current as light. As you listen, you will become more connected with the sound current. It may seem familiar, like something you remember from a long time ago. You may hear many other tones. Listen to the highest, finest vibrating tone. Gently monitor your impressions. Listen to your own inner knowing. Be your own guide. Exercise : Following the Sound Current Once you are comfortable with mantra mediation and listening to the sound current, you can begin playing in the tones. Essentially the procedure is to begin with mantra mediation to quiet the mind and enter into a higher state of awareness. When you hear then sound current, begin listening for the higher, finer tones on your right side. When you are listening to a tone on your right side, it may be you hear another higher, finer tone further to the right. Move your attention to that tone. It will lead you to higher fields of awareness that constitute greater realms of energy and wisdom in the Cosmos and in your own being. Remember the journey moves simultaneously into inner and outer worlds as you follow the sound current up and back to the right. During the process you usually lose track of your mantra. You are then using the sound current as your mantra. Currents of Sound The sound current is like two rivers of energy. One flows down to the manifestation. That is the left-hand side. The other flows upward, back to its Source. Perceived as a distance, these rivers are shinning ribbons of light. As your awareness draws closer you being to hear the sounds of rushing waters. You can sit by the river’s edge and be soothed and enlightened by the sounds of dancing cataracts. Or you may enter into the stream. There you will be transported. Your Inner Awareness determines the final destination. The ideal path is to learn at the river’s edge until your conscious becomes familiar with the flow. Simply listen at first. Then you can enter. All this is directed by your intent. Proceed like you know how. On some level you do. Spirit will acknowledge you intent and guide you. Exercise : Entering the Sound Current Enter the sound current is accomplished by choice, or intent. Focus your attention into it rather than on it. This a bold manoeuvre. It can sweep your consciousness away. The securest method is to maintain the focus of your consciousness on the crown of your head. This crown chakra is located at your hair swirl just behind the top of the head. Allow your spiritual sight to follow the sound current. Think of it as a flying portion of your awareness by remote control from your crown chakra. When your session is complete, return your all thoughts to your physical body. What should I expect? Good question. The answer is limitless. Expect a quiet, peaceful mind, which remains with you longer and longer throughout the day as you practice. A sense of inner centering will grow. From that place of Inner Silence in your Self, you will be able to flow more easily in all realities and situations including daily life. You may see other beings, other worlds, or manifest any number of psychic experiences. These are the worlds of the mystics. Humans are powerful beings. You are in charge. Always use your best judgement. Take command when required. You may call upon your own inner higher awareness for guidance. Be reverent of everything, but do not be overly impressed by anything. Do not be afraid. Listen to your feelings. You are connected to all things. In a very real sense, you are the center of your world. In that place, you are more powerful than anything you meet in mediation. Trust your inner Self. Spirit will guide you. Final note I have studied with many master teachers. Much of the information I have been exposed to was considered too potent for the general public. All the secret and popularized practices I have studied, and all the other energy techniques with which I am familiar, pale in comparison to sound current techniques. There is power, wisdom, awareness and great mystery in the sound current. Listening to the sound current will help you become aware of the awareness of the Cosmos. It will bring Self-Awareness. Listening to the sound current is becoming aware of awareness Itself.
  2. Waheguru Ji Bhavik Bani how yudh will happen in the future and the role of Gurmukhs. Listen to the whole video as Bhai Sahib reveals new knowledge and how Bhagti is going to impact the world.
  3. Hello everyone, I know that the main purpose of Nam simran is merger with God. However, if one does Nam simran to come out of some problem or for some other selfish reason etc, is that appreciated?
  4. Waheguru Ji Seeing there is lack of good advance Gurmat spiritual texts in one place in English, I created this small collection where Naam Abyasees can find many useful insights and have many questions answered on their journey to Waheguru. 1. Forgetting The Way Of Love By Bhai Sewa Singh Ji Tarmala ***HIGHLY RECOMMENDED*** Deep spiritual book on Naam Simran and step by step guide on how to meet God by Bhai Sewa Singh Ji Tarmala Download 2. Longing Love For The Truth - Bhai Sewa Singh Tarmala ***HIGHLY RECOMMENDED*** Panj Shabd Going across Bhavsagar Going across Trikuti How to merge Truth (Nirankaar) A step by step guide to Waheguru Download 3. Loving longing to be one with the Creator by Bhai Sewa Singh Ji Tarmala In a question and answer format the deepest Gurmat questions are answered: Where is Nirankar? What is Anhad Shabd? What is Dasam Dwar? How to do Simran to overcome Maya? And more... Download pdf 4. Anhad Shabad Dasam Duaar by Bhai Randhir Singh Ji Akhand Kirtan Jatha Gurbani mentions Dasam Duaar (the 10th Door), Anhad Shabad, and Panch Shabad many times. Bhai Sahib in great detail has explained these concepts in the light of Gurmat. Download pdf 5. Unditthi Duniya by Bhai Randhir Singh Akhand Kirtan Jatha A mystical book on the “unseen” world. According to Gurmat. Heaven, hell and Dharam Rai. Life beyond this world. Download pdf 6. Charan Kamal Ki Mouj by Bhai Randhir Singh Akhand Kirtan Jatha This book is about the Charan Kamals of Vaheguru. How do you wash Guru Sahib’s Charan and drink them? This book also talks about inverted Lotus at the navel and how it becomes straight through Naam Abhyaas Download pdf 7. Bandginama by Bhai Raghbir Singh Ji Gives great overview of Simran with many practical tips and advice. Different stages are described and how to overcome illusions that might be faced on the journey to Waheguru. Download pdf 8. Atam Darshan volume 1 by Bhai Sher Singh Ji What is Sahej Awesta? What is Hukham and Karma and their relation? What is Naam Upashna Download pdf
  5. Waheguru Ji Nam (God’s Holy Name) is like an ocean; service and charity are its streams. We are seeking something small, but with the help of Nam, oceans of priceless jewels await us. Reciting Nam is a way of thanking and praising the Nami—the omnipresent, timeless Creator. It is a path to God for everybody. When you recite Nam and love God without any motives, He will cleanse your mind, there will be great light in your heart, and your whole family will be blessed. Nam will heal your mind, eliminating all negative thoughts; only positive thoughts will remain. The hidden joy and love and fearlessness within you will become manifest. Actually, it is not that God wants our praises. The effect of Nam works on us. Our body is just a house where we live. Our life is governed by our karmas—the effects on our life of our sanskars, our habitual thoughts and actions from this life and from previous births. Our karmas are like great waves that are not under our control. Nam breaks those waves. As we recite Nam—with our tongue, with our mind, with every breath—those waves start to break up here and there. You may be worrying as usual—"What will happen?"—but as you recite Nam there is a small break in that train of thought. You feel, "It will be okay." But at this stage you are still reciting Nam only with your tongue. Your thoughts and awareness are not on Nam, and soon your mind returns to its old patterns. As you go on reciting Nam, you will experience a little light inside, a brief moment of samadhi (spiritual absorption). But then the mind starts running away again at great speed, and the little bit of light disappears. Then longing for God may begin to grow in you, although it is very faint at first. As you are singing or reciting Nam, you may experience a brief communion with the Nami. To become closer to God, you should focus your mind on your Isht, that form of God in whom you have faith. At first, your Isht may seem just a faint image in your mind, but gradually its presence becomes a reality. Slowly that Power gives your mind confidence and you begin loving that Isht you are trying to focus your attention on. It takes a long time, but gradually you will feel the presence of your Isht within you. Once you feel your Isht inside you, through the power of Nam, you will begin to see that your Isht is actually controlling everything outside you as well. You will see your Isht pervading everywhere and everything. As you keep reciting Nam, whenever you begin to feel anger or greed, or ego the feeling does not last long. It moves aside. Why? Nam is washing away the dirt of your past tendencies; the Light of divine wisdom is burning up your past actions. Gradually, you cease to feel anger or greed, and you feel that you are nothing great. You become very humble. All ignorance ceases as the light of Nam manifests fully. If you reach this stage of enlightenment through continual recitation of Nam and concentration on the Nami, you will see only God everywhere. Like God, you will feel neither enmity nor fear. You will recognize that the Nami is sustaining and controlling all life. Nam will make your actions bright and will give you clear inner vision, truthfulness, renunciation, the desire to help those in need, and the power to do anything, for the Power of the Nami has manifested in you. Loving God The practical teachings of Baba Virsa Singh Ji
  6. Good video. Covers topics like consciousness. Ik Ong Kar. Sushmana breathing, Anhad Sounds and Naam.
  7. Wahegury Ji This YouTube channel has a big collection of katha, videos of Bhai Sewa Singh Tarmala on Naam, Anhad Shabad, Bhagti, Gurmanter, Jaap and question and answers.
  8. Prab Milne Ka Chao Loving Longing To Be One With The Creator By Bhai Sewa Singh Tarmala Question 1: What was the state of the Sach-khand (Realm of Truth) before the Universe came into existence & how was the Universe created? Answer 1: Guru Nanak Dev Ji gives a detailed account of the creation of the Universe in Japuji Sahib: SACH KHAND WASAI NIRANKAAR KAR KAR WEKHAI NADAR NIHAL TITHAI KHAND MANDALWARBHAND JE KO KATHAI TA ANT NA ANT (JAP Page - 8) Before the universe came into manifestation, there was nothing except the all-pervading Truth. There was no form of any kind-subtle or gross. The formless God absorbed in profound primal silence existed all alone. How long such a state existed, He alone knows. At one point in time, God conceived the idea of bringing His creation or universe into play. How this play manifested, is explained in Gurbani by Guru Nanak Dev Ji: SAACHE TE PAVNNA BHA-I-YA PAWANAI TE JAL HOE || JAL TE TRIBHWAN SAAJIAA GHAT GHAT JOT SAMOYE|| (Siree Raag Mahalaa –Page 19) To start the creative process Nirankaar (formless God) created Air, then Water & Fire. Mixture of these three elements leads to a nebulous state (Dhundoo-kaaraa). Guru Nanak Dev Ji says in Gurbani: ARBAD NARBAD DHUNDOO-KAARAA DHARAN NA GAGNAA HUKAM APAARAA NAA DIN RAIN NA CHAND NA SOORAJ SUNN SAMAADH LAGAA-IDAA || 1 || KHAANEE NA BAANEE PAON NA PAANEE OPAT KHAPAT NA AAWAN JAANEE KHAND PATAAL SAPAT NAHEE SAAGAR NADEE NA NEER WAHAA-IDDA || 2 || NA TAD SURAG MACHH PA-I-AALAA DOJAK BHIST NAHEE KHAI KAALA NARAK SURAG NAHEE JAMMAN MARNAA NAA KO AAE NA JAA-IDDA || 3 || BRAHMMA BISAN MAHES NAA KOEE AWAR NA DEESAI EKO SOEE NAAR PURAKH NAHEE JAAT NA JANAMMA NA KO DUKH SUKH PAA-IDAA || 4 || NA TAD JATEE SATEE BANVAASSEE NA TAD SIDH SAADHIK SUKH WAASEE JOGEE JANGAM BHEKH NA KOEE NAA KO NATH KAHAA-IDAA || 5 || JAP TAP SANJAM NA BRAT PUJA NA KO AAKH WAKHAANAI DOOJA AAPE AAP UPAAE WIGSAI AAPE KEEMAT PAA-IDAA || 6 || NA SUCH SANJAM TULSEE MAALAA GOPEE KAAN NA GAOO GOAALAA TANT MANT PAAKHAND NA KOEE NA KO WANS WAJAA-IDAA|| 7 || KARAM DHARAM NAHEE MAA-I-AA MAAKHEE JAAT JANAM NAHEE DEESEAI AAKHEE MAMTAA JAAL KAAL NAHEE MAATHAI NA KO KISAI DHIAA-IDAA|| 8 || NIND BIND NAHEE JEEO NA JINDO NA TAD GORAKH NA MAACHHINDO NA TAD GIAAN DHIAAN KUL OPATE NA KO GANAT GANAA-IDAA|| 9 || WARAN BHEKH NAHEE BRAHMAN KHATREE DEO NA DEHURAA GAOO GAA-ITREE HOM JAG NAHEE TEERATH NAAVAN NA KO POOJA LAA-IDAA || 10 || NA KO MULAA NA KO KAAJEE NA KO SEKH MASAA-IK HAAJEE RAEEAT RAAO NA HAOMAI DUNEEAA NAA KO KAHAN KAHAA-IDAA || 11 || BHAO NA BHAGTI NA SHIV SHAKTI SAAJAN MEET BIND NAHEE RAKTEE AAPEY SAAH AAPEY WANJAARA SAACHE EHO BHAA-IDAA || 12 || BED KATEB NA SIMMIRAT SAASAT PAATH PURAAN UDEY NAHEE AASAT KAHTAA BAKTAA AAP AGOCHAR AAPE ALAKH LAKHAA-IDAA|| 13 || JA TIS BHAANA TAA JAGAT UPAYA BAAJH KALAA AADAAN RAHAA-I-AA BRAHMAA BISAN MAHES UPAAE MAA-I-AA MOH WADHAA-IDAA || 14 || WIRLE KAO GUR SABAD SUNAA-I-AA KAR KAR DEKHAI HUKAM SABAA-I-AA KHAND BRAHAMAND PAATAAL ARAMBHE GUPATAH PARGATEE AA-IDAA|| 15 || TAA KA ANTH NA JAANAI KOEE POORE GUR TE SOJHEE HOEE NAANAK SAACH RATE BISMAADEE BISAM BHAE GUN GAA-IDAA|| 16 || (Maaroo Mahalaa–1 Page 1035) The above Gurbani Sabad describes the nebulous darkness that pervaded before the creation of the Universe. Everything was in a nebulous state. Nothing visible existed. No fauna or flora had been created. There was neither earth nor sun nor the moon. There was no direction, no heaven or hell. Even Brahma, Bisan and Mahes did not exist. There were no empty rituals, or any places of pilgrimage. It was all- pervading Sunn (Primal Silence) and Sach-khand. As and when God willed, He created Maya and put three powers under its authority and also determined the extent of the Universe. In the region demarcated, the physical universe was manifested and creatures created. Ensnaring web of Maya was spread all around. He Himself manifested in His creation as the invisible subtle Atma. GHAT GHAT RAV RAHEIA BANVAAREE JAL THAL MAHEEAL GUPTO WARTAI GUR SHABDEE DEKH NIHAAREE JEEO || (Sorath Mahalaa –1 Page 597) Question 2: How did the Universe manifest in its visible form? Answer 2: In the 30th stanza of Japuji Sahib Guru Nanak explains: EKA MAA-EE JUGAT VIAAEE TIN CHELE PARVAAN EK SANSAAREE IK BHANDAAREE IK LAAE DEEBAAN JIV TIS BHAAVAI TIVAI CHALAAVAI JIV HOVEAI PHURMAAN OH VEKHAI ONHAA NADAR NA AAWAI BAHUTAA EH VIDAAN AADES TISAI AADES AAD ANEEL ANAAD ANAAHAT JUG JUG EKO VES (JAP Page-7) Maya (the material phenomena of three gunas, also called Kaal) was directed by the Creator to demarcate an area within the Sach-khand (Realm of Truth) where the visible Universe would become manifested The upper region of this demarcated area was named the Akaash (sky) and the lower one as Pataal (the nether region) From the nebula that existed between these two points material elements of air, water and fire were created as needed The Creator ordained these three elements to be stored at different places. Thus these three material elements became three divine powers. Maya presented these three to the Creator for approval. The Creator approved these as His sargun Roop (manifested form) and ordained that God himself will direct the manifested universe as per His Will. Maya and the elements reverently accepted the Creator’s command. The divine Light pervaded these elements and these were stringed and inter-connected through the vital air (paon). After this, for the various life forms that were to be created on this earth, Maya created four Regions –Dharm khand, Giaan khand, Saram khand and Karam khand (the realm of Righteousness, the realm of knowledge, the realm of Endeavor and the realm of Grace). The three divine powers stemming out of the elements of air, water, and fire mentioned above were named Brahma, Bisan and Mahes. They were assigned the functions of creation, preservation and destruction respectively. As per the divine Ordinance, an assigned quantity of air, water and fire from the nebula was commissioned into the formation of the Earth in combination with the material elements of akaash (sky, ether) and pataal (the nether region) This combination assumed a huge shape that was named the Earth (dharmsaal-a temporary abode for all life forms). As travelers come to an inn & leave, so will the various life forms come and depart from this Earth. The divine plan used for creation of the material elements and the Earth was also used for the creation of the four categories of life forms and thus started the life cycle. About this Guru Nanak in Japuji Sahib says: RAATEE RUTEE THITTEE VAAR PAVAN PAANI AGNEE PAATAAL TIS VICH DHARTEE THAAP RAKHEE DHARAMSAAL TIS VICH JEEA JUGAT KE RANG TIN KE NAAM ANEK ANANT (JAP Page-7) Thus having created 8.4 million life forms the Creator himself manifested in it as the invisible Transcendental Essence. Question 3: How did Nirankaar (the formless God) create His Sargun Roop (the manifested universe of life forms) and how does He provide sustenance to them? Answer 3: Nirankaar himself abides in all life forms as the subtle divine Light (jote) and brings creation into existence through four categories of life forms. ANDAJ JERAJ SETAJ KEENI UTBHUJ KHAN BAHUR RACH DEENI || (Chaupaiee Patsahee 10) To support and sustain His own manifested creation, God has created air, water, and fire in the universe and maintains their right proportion for the upkeep of all four types of life forms and none is ever in want. The excess elements in the nebula are stored as water in the ocean, fire in the shape of oil and gases under the earth and air in the sky. Thereafter, these material elements are used as needed. For survival, one life form has been made food for the other. Vegetation, He produces, also serves as food for the creatures and Lord protects His creation through His divine power (Jote). DEENAN KI PRITPAAL KARAI NIT SANT UBAAR GANEEMAN GARAAI || PACHCHH PASU NAG NAAG NARADHIP SARAB SAMEY SABH KO PRITPAARAI || POKHAT HAI JAL MAI THAL MAI PAL MAI KAL KE NAHIN KARAM BICHAARAI || DEEN DAEAAL DAEEA NIDH DOKHAN DEKHAT HAI PAR DET NAN HARAAI || (Tva Prasaad Swayas Patsahee 10) To fulfill the needs of the various life forms on the Earth planet, a necessary contact has been established with the other cosmic bodies like the moon and the sun. The whole Universe runs under His command. When He wishes to end the cosmic play and be all by Himself again, all the life-forming elements disappear into their original essence and this leads back to a nebulous state (dhundoo-kaaraa). Question 4: What transpired between God and Atma (God’s individualized essence) before it came to abide into mother’s womb? Answer 4: God informed Atma that He is going to enact a cosmic play in which Atma would play a role. Atma would play its part and return Home (Nij Ghar) within the pre -ordained period of time, irrespective of victory or defeat. Further, the Atma was told that it would go into the field of Maya and play the game of life with a fixed amount of precious life- breath (swasaa da dhan) as its prime Capital. As soon as the precious Capital is used up, irrespective of winning or losing the game of life, the individual soul will have to return Home. Thus the soul would visit the Earth as a guest and return Home like a guest does after a brief sojourn away from home. This cosmic play shall be enacted through Sabda (Naam). The Play will begin with separation from the Sabad and end with reunion with the Sabad. While playing the game the Atma sometimes will merge with or separate itself from the Sabad .The formless God will always keep in contact with the Atma through His divine Light. Assuming of visible physical form and separation from the Word (sabad) will be called birth and discarding of the physical vesture and remerging with theSabad will be called death: MARAN LIKHAAE MANDAL MAH AYE JEEVAN SAAJAH MAAEE || (Raamkalee Mahalaa 1 Page 876) Then on Atma’s inquiry about its food for survival during sojourn on the Earth, the formless God said, “ if you keep my remembrance while manifesting in physical form, you will be provided with Amrit (Nectar-also called Hari Rass, Braham Rass and Naam Rass) and that would be your food.”Atma then said, “if being busy in worldly affairs your remembrance is lost, how will I regain this memory?.” Then The God said, “ My Hukam would be inscribed on the forehead of your physical body, on reading which you will remember me.” MASTAK HOVAI LIKHIAA HAR SIMAR PARAANEE TOSSA DICHAI SACH NAAM NAANAK MIHMAANEE || (Gaoree ke Vaar Mahalaa 5- page 319) On coming face to face with each other, human beings will be able to remember God. If because of ignorance, they fail to decipher the decree on the forehead, they will have to join the holy congregation to re-discover the secret. MANSAA DHAAR JO GHAR TE AAVAI SAADHSANG JANAM MARAN MITAAVAI || AAS MANORATH POORAN HOVAI BHETAT GUR DARSAA-I-AA JIO || (Maajh Mahalaa 5 page 103) Doing sewa (selfless service) in holy congregation, you will come across saintly beings who doing their duty will constantly remind the members of the holy congregation the purpose of life and also keep reminding that they must lead a life of pious remembrance and simran (meditation) In doing so, they will regain memory of their divine Home and secret of Sach-khand and Brahm (the subtle divine knowledge) will be revealed to them. When summoned back Home through Naam, they (gumukhs) shall return Home. Question 5: How does the union of the Elements and Atma come across in mother’s womb? How does God establish subtle internal contact with Atma? Answer 5: Guru’s word (Gurbani) has revealed: SANJOG WIJOG DHURAH HEE HOOAA PANCH DHAAT KAR PUTLAA KEEAA SAAHAI KAI FURMAA-I-ARAI JEE DEHEE WICH JEEO AAE - PA-I-AA JITHAI AGAN BHAKHEAI BHARHAARE OORADH MUKH MAHAA GUBAARE || (Maaroo Anjulee Mahalaa 5- Page 1007) . Atma abides in the mother’s womb. God has given the Atma four yugas (ages) to play and win this game of life; whence, Atma must return home. But charmed by splendor of material phenomena (Maya) Atma forgets the Lord; hence, suffers through many life forms. God orders the obedient Elements (air, water and fire) to instill fear and awe in Atma; so that, it can regain the lost memory of its Supreme Father that it has lost in being casual and careless. About the Gurmukhs (the elements) the Gurbani says: GURMUKH DHARTEE GURMUKH PAANI GURMUKH PAVAN BAISANTAR KHELAI VIDAANEE SO NIGURA JO MAR MAR JAMAI NIGURE AAVAN JAAVANIAA || (Maajh Mahalaa 3 Page 117) On God’s command the Elements start their game of awe and fear. Seeing the terrible Elements rushing towards it from all four directions, the Atma, already suffering in the fire of the mother’s womb, is terrified. Finding void in the sky, rushes towards it and prays to the Supreme Father for mercy. This brings back the memory of its divine origin and nature, its separation and other related memories of its journey away from Home: POORAB JANAM HAM TUMRE SEWAK AB TAU MITIAA NAN JAAEE TERE DUAARAI DHUN SAHAJ KEE MAATHAI MERE DAGAAEE || (Raamkalee Baanee Kabeer Jeo kee - page 970) Finding Atma praying and begging for mercy, God commands the Elements to stop their game of awe and fear and establish a contact with the Atma. This is how the union of our body and Atma takes place in the mother’s womb. As soon as this union takes place the formless Father establishes His divine connection with us through our umbilicus (nabh ghaat). This takes place through the medium of the vital air that is ever active and connects and strings everything in this universe in one harmonious whole. Question 6: How is our body formed in the mother’s womb and what role does the Paon (the vital life- breath) play in it? Answer 6: In the mother’s womb, the human body is formed in four systematic stages or khands (regions)- Dharm khand, Giaan khand, Sarm khand and Karam khand. In Jappuji sahib, Guru Nanak Dev describes four khands in detail: DHARM KHAND KAA EHO DHARAM || GIAAN KHAND KA AAKHAH KARAM || KETE PAWAN PAANEE VAISANTAR KETE KAAN MAHES || KETE BARME GHAARAT GHAREEAH ROOP RANG KE VES || KEETEEAA KARAM BHOOMEE MER KETE KETE DHOO UPDES || KETE IND CHAND SOOR KETE KETE MANDAL DES || KETE SIDH BUDDH NAATH KETE KETE DEVEE VES || KETE DEV DANAV MUN KETE KETE RATAN SAMUND || KEETIA KHAANEE KEETIA BAANEE KETE PAAT NARIND || KEETIA SURTEE SEWAK KETE NAANAK ANT NA ANT || 35 || GIAAN KHAND MAH GIAAN PARCHAND || TITHAI NAAD BINOD KOD ANAND || SARAM KHAND KEE BAANI ROOP || TITHAI GHAARAT GHAREEAI BAHUT ANOOP || TA KEEA GALLA KATHEEA NA JAHEE || JE KO KAHAI PICHHAI PACHHTAAE || TITHAI GHAREEAI SURAT MATT MAN BUDH || TITHAI GHAREEAI SURAA SIDHAA KEE SUDH || 36 || (Jap page – 7/8) Gurbani explains and illustrates this with examples from the gross physical world. The river waters of the Ganges, Jamuna and Saraswati have their confluence at Allahabad. Like the current of their flowing waters, a connecting current of vital air has been established within our body at the navel axis. This vital air flows through two subtle channels located on either side of human spine and one within the spine. These channels are called Ida, Pingula and Sukhmana. At many places in Gurbani these have been called The Ganges, Jamuna and Saraswati.When the vital air (paon) enters these, it is cold and is called Chand (the moon). The vital air is hot when leaving these channels and is called Suraj (the sun). The Ida, Pingula and Sukhmana have their confluence at a point on our lower forehead between the two eyes. This point is called Trikuti (the confluence of the three). Here the Sukhmana gets closed. The flow of the vital air becomes uneven. Sometimes the flow is more through Ida and sometimes it is more through the Pingula. Because of this uneven flow it is called Bikham Nadee (the terrible, turbulent stream) Because of the disturbed equilibrium all previous memories are lost. The confluence of Ida and Pingula is called Praag (the holy place of pilgrimage); hence, it is also called Teerath (the pilgrimage place). The Sabda (the holy Word) becomes manifested here. It is called the divine Light or the holy Naam. Because of the manifesting Sabda, this place of pilgrimage is called Amritsar (the pool of nectar) in Gurbani. Next to it is the Hari Mandir also called Gurudwara (Guru’s Abode). Day and night the unstruck melody (the Anhat Naad) reverberates here. At the time of birth our connection with Dharan (the umbilicus) gets severed. At that time the Nine Doors open and the Sukhmana gets closed. The distance between where the Sukhmana gets closed between the two eyes and the Dharan (the umbilicus) is called Bhavsagar (the terrible world ocean). This world ocean has to be crossed through Sabad Surat practice (attuning of consciousness with the sound current of gurmantra). The vital air helps in connecting the two shores of the Bhavsagar. Question 7: In what condition does the family live when in the mother’s womb? What instructions are imparted to the Mind while still in mother’s womb about the subtle, invisible, inner play that is to be played by it during its sojourn on the planet Earth? Answer 7: Dharm Rai, Chitargupat and Mind live together in the mother’s womb. They all remain attuned to and absorbed in the melodies of the divine music that reverberates within our subtle body. Absorbed in the divine Naam they are always in bliss and do Naam Simran with each and every breath (constantly meditate on the holy name). JAISE JANAN JATHAR MAH PRAANEE OH RAHATAA NAAM ADHAAR || ANAD KARAI SAAS SAAS SAMAARAI NA POHAI AGNAAR || (Aasaa Mahalaa 5 Page 379) God tells Mind that because of its attunement with Naam, the fire within the mother’s womb does not harm it. Fire within the womb could cause injury to or harm the spiritual family if it loses its state of attunement to the Sabad (Naam). When the formless God severs his connection, the spiritual family experiences pain and suffering from the heat of the fire within the womb. At that time the excruciating pain makes it feel as if it has been separated from the Father for a long period of fifty years. Gurbani says: IK PAL KHIN VISREH TU SUAMI JANHAU BARAS PACHAASAA || (Sorath Mahalaa 3 Page 601) Humble and reverent prayer by the spiritual family helps to re-establish the divine connection. The family is given this training of separation from and union with the formless God time and again; so that, the divine family may not forget their Father when at birth they embark on a worldly journey. Through the Guru’s word we are reminded: JAISEE AGAN UDAR MAH TAISIEE BAAHAR MAA-I-AAYA | MAA-I-AA AGAN SABH EKO JEHI KARTAI KHEL RACHAA-I-AA || (Ramkalee Mahalaa 3 Page 921) Within the mother’s womb the family remains attuned to God through constant simran (meditation). When still in state of perfect attunement before birth, God tells the Mind through His divine Word: GAURIE || KHAT NEM KAR KOTHAREE BAANDHEE BAST ANOOP BEECH PAAEE || KUNJEE KULF PRAAN KAR RAAKHE KARTE BAAR NA LAAIEE || AB MAN JAAGAT RAHU RE BHAAEE || GAAFIL HOE KAI JANAM GAVAA-IO CHOR MUSAI GHAR JAAEE || <="" p=""> PANCH PAHROOAA DAR MAH RAHTE TIN KAA NAHEE PATEEAARAA || CHET SUCHET CHIT HOE RAUH TAO LAI PARGAAS UJAARAA || NAU GHAR DEKH JO KAAMAN BHOOLEE BAST ANOOP NA PAEE || KAHT KABEER NAVAI GHAR MOOSE DASVAI TAT SAMAAEE || (Raag Gaoree Poorabee Kabeer Jee Page 339 || God tells the Mind that on the foundation of a round pillar with six charkas (plexus or energy centers) his bodily house has been built. A predetermined quantity of precious capital (anoop vast which is to traded for Naam) has been placed within. When in the material universe, the Mind must not become casual and careless. Remaining perfectly awake, the precious Capital must be spent with utmost care and caution. When stepping out of the home, there would be five thieves pretending to be safe guarding the home (body). They must not be believed or relied upon; otherwise, they will rob jeeva’s precious Capital. He should venture out under the protection of the Sabad. At birth, the Nine Doors will open and the thieves (lust, anger, greed, attachment and ego) would be able to enter and leave this house at will. For this very reason jeeva must close the nine doors (nine openings in the body) and enter the Tenth to find Naam (the precious capital and source of bliss). Having imparted this spiritual knowledge, the Mind is made to embark upon a journey into the material world. Question 8: What are the names of Akal Purkh’s (God’s) holy family residing within the human body? What duties are assigned to them? Answer 8: The human body, made of five material elements has been called house, village, fort, city and a country. Gurbani describes the divine family that lives in it. The are: Atma (individual soul), Sacha Sabad (the divine word), Naam (the sabad) Jote (the divine light) Dharm Rai (the righteous king), Man (the mind), Chitargupat (the recorder of deeds), Surat (consciousness) Budh (intellect) Dushat Atma (the minions of death), Sato, Rajo, and Tamo gun (the three qualities of Maya) and Kaal (the king of the manifested universe). Dharm Rai is entrusted with the duty to seek record of all of Mind’s deeds and misdeeds from Chitargupat. In addition, he acts as the head of Yamas(the minions of death). Gurbani explains it: DHARAMRAI NO HUKAM HAI BAH SACHAA DHARM BEECHAAR || DOOJAI BHAAE DUSAT AATMAA OH TEREE SARKAAR || (Siree Raag Mahalaa3 Page 38) Duty of Chitarguat is always to follow the Mind, record its deeds and misdeeds and forward the record to Dharam Rai. GAAVAN TUHNO PAON PAANI BAISANTAR GAAVAI RAAJA DHARM DUAARE | GAAVAH CHIT GUPAT LIKH JAANAH LIKH LIKH DHARAM VEECHARE || (Jap Page – 6) The Dushat Atma (yama) an agent of Dharam Rai, always secretly trails the Mind and brings it to Dharam Rai’s presence after the predetermined precious Capital of life breath has been all used up resulting in death. PANCH KIRSAANVAA BHAAG GAE LAI BAADHIO JEEO DARBAAREE || (Raag Maaroo Baanee Kabeer jeo kee page1104) Kaal is the head of Traigun (sato, rajo and tamo gunas and the created universe). It is stated thus in the ‘Gurbani’. TRAI GUN KAALAI KEE SIR KAARA || (Gaurie Mahalaa –3 Page 231) Atma will be the head of this family and keep a watchful eye on each and every member’s role in the game. God is the head of this village and must ever be revered and remembered. Gurbani illustrates this. JIS DA PINDH PRAN HAI TIS KEE SIRKAR | OH KIO MANAH VISAAREEAI HAR RAKHEEAI HIRDAI DHAAR || (Raag Gauri Bairaagan Mahalaa–3 Page 233) Question 9: How do ‘Panch Sahabd’, Anhad Bani, and Sahaj Dhun (various names given to primal sound current) manifest in our body ? How do we recognize their melodies? Answer 9: God in His grace and mercy reveals His secret Sabad-the insignia of His existence- (Anhad Bani or Sahaj Dhun) to some blessed soul. The Guru gives his gurmantra and through gurmantra the secret Anhad Sabad is revealed to the seeker. The Sukhmana Naadi located in the center of the spine travels upward making six circles (charkas). These six charkas are called khat charkas or shae ghar (six plexus or centers). Sound current of the vital air reverberating through them produces different sounds. Gurbani says: KAR KAR TAAL PAKHAAVAJ NAINAH MAATHAI WAJHA RABAABAA KARNAH MADHU BAASUREE BAAJAI JIHVAA DHUN AAGAAJAA || NIRAT KARE KAR MANOOAA NAACHAI AANE GHOOGHAR SAAJAA || RAAM KO NIRITKAAREE || PEKHAI PEKHANHAAR DA-I-AALAA JETAA SAAJ SEEGAAREE || (RAHAO) (Raamkalee Mahalaa- 5 Page 884) These sounds resemble the tones and tunes of a flute, gong, conch shell, horn, tinkling bells, trumpet, rebeck, singing cicadas in the silence of the night, and a falling bronze vessel. Other than these five, many more melodies manifest. On the opening of the sixth chakra, the Sabad enters the Gagan (the Tenth Sky) This continuously reverberating melody at the Tenth Sky is called Sahaj Dhun or Anhad sabad The combined symphony of these sounds is called Anhad Bani. When these melodies are very loud and fast they are called Taar Ghor Bajaantar (The grand orchestra of divine music). All these melodies reverberate at the Tenth Door above the Sukhmana.and are called the divine music in the house of Sukhmana “Sukhman De Ghar Raag” SALOK MAHALAA –1 GHAR MAH GHAR DEKHAA-E DE-E SO SATGURU PURKH SUJAAN PANCH SABAD DHUNIKAAR DHUN TAH BAAJAI SABAD NEESAAN || DEEP LO-A PAATAAL TAH KHAND MANDAL HAIRAAN TAAR GHOR BAAJINTAR TAH SAACH TAKHAT SULTAAN || SUKHMAN KAI GHAR RAAG SUN, SUN-N MANDAL LIV LAA-E AKATH KATHAA BEECHAAREEAI MANSAA MANAH SAMAA-E || ULTE KAMAL AMRIT BHARIAA IH MAN KATAH NA JAA-E AJPAPAA JAAP NA WEESARAI AAD JUGAAD SAMAA-E || SABH SAKHEEAA PANCHE MILE GURMUKHE NIJGHAR WAAS SABAD KHOJ IH GHAR LAHAI NAANAK TAA KAA DAAS || (Salok Mahalaa-1 Page 1291) Question 10: With what capital does Nirankaar (the formless God) send Jeevatma (individualized soul) to the material universe? Where and how does the Jeevatma use and spend this capital? Answer 10: God sends Jeevatma (individualized soul) to this earth with one and the only one Capital (the vital breath). Jeevatma is fully instructed as to how this Capital is to be used and spent. This Capital is priceless and must not be wasted. It must be used with utmost foresight and discretion. After birth Jeeva is slowly lured into and ensnared in the web of evil passions (Kaam, krodh, lobh, moh and ahankar) by Maya (the ephemeral material phenomena). Maya thus makes Jeeva waste and squander away its most precious Capital. The Nirankaar has created four trading centers (hut) within the body. Jeeva spends his vital life breath at these trading centers. They are as follows: (1) Mokh da Hut (the trading center of liberation): Its center is the Tenth Door also called ThirGhar, NijGhar, NijSunn, the Tenth Sky, Sahaj Gufa and Shivpuri. NAABH PAVAN GHAR AASAN BAISAI GURMUKHE KHOJAT TAT LAHAI || SU SABAD NIRANTAR NIJ GHAR AACHHAI TRIBHAVAN JOT SU SABAD LAHAI || (Raamkalee Mahalaa1 Page 945). Here Jeeva gets knowledge of Braham (the divine), Jote (the divine light), Anhad Bani (the unstruck melody) and amrit (ambrosia) Satoguni Hut (the trading center of saintly virtues): Within the body, heart is its center and it owes its origin to element of water. Here jeeva buys compassion, contentment, humility, tolerance, moral and ethical control and dharma (daya, santokh, nimrata, sahansheeltaa, jat sat, dharm). Rajogun Hut (the trading center of material needs) Its center within the body is Dharan (the umbilicus). The element of air (pran vayu) is its source. Here jeeva buys commodities called hopes, desires and cravings and worries (asa, abhilasha, trisna). Tamogun Hut (the trading center of temptations):Its center is the organ of procreation. Fire is the originating source. Here jeeva buys kaam, krodh, lobh, moh, ahankar, dwait, nindia and chugli etc. (lust, anger, greed, attachment, perverted ego, duality, slander) Completing his earthly sojourn and having used up his precious Capital, the jeeva reaches the court of Dharam Rai for the final audit of his deeds. It is all up to the jeeva whether to use his Capital for union with the Nirankaar or waste it in useless pursuits. The gurmukhs (saintly souls) always stay attuned to God and use the given precious capital in Naam Simran. Thus they are received with honor in the divine Court. Question 11: How is the inner family separated from God? How does Maya delude the Mind with its illusion? Answer 11: Having received all instructions and knowledge, Jeeva comes out of mother’s womb, and enters this gross material world. In the womb, all nine doors (two eyes, two ears, two nostrils, mouth, two organs of procreation and waste elimination) remain closed. Only through one channel does Jeeva remain in touch and keep union with the supreme Father. As soon as the Jeeva is born, the contact and connection that was maintained through the umbilicus, gets severed. The nine doors open. As soon as the cycle of breath starts, the Sabad through the mouth, Ida, Pingula, and lungs connects with Naam. This starts a stream of divine music (Anhad Naad). The point where the Sabad and the paon (vital air) come in contact with each other is called Mohledhaar (the root) naad or dharan. When the paon (vital air) flows with force into the Sukhmana, Jeeva’s connection with Sukhmana breaks. Balance of the flow of the vital air between Ida and Pingula gets distorted. Atma becomes hidden in the Sukhmana. This hidden Atma of the same divine essence as Naam or Sacha Shabad (which can be heard) and Jote (which can be seen). Mind’s state of attunement with hidden Atma is lost. Anhad Sabad’s tone becomes very weak; consequently, Mind becomes separated from the Anhad Bani. Having been separated from the spiritual family, Mind tries to find the supreme Father in the gross material world of five elements. Kaal informs Maya that Mind has lost contact with its spiritual family and is bewildered. Kaal instructs Maya to delude the Mind and bring it under complete control. Maya with its charm and illusion brings the Mind under Kaal’s control. Dharm Rai and Chitargupat start doing there ordained duty of tracking and recording Mind’s activities. Like a baby sitter tries to divert a baby’s attention with colorful games and toys; so does Maya keep Mind preoccupied with colorful and charming objects of material, making mind oblivious of its divine origin. With its charm and illusion Maya makes jeeva hanker after worldly objects, and makes him run from one place to another. Gradually Jeeva is weaned away from Satogun because with Satogun mentality, longing for and union with the Supreme Father could come back. Mind’s intuitive balance becomes more and more distorted as Maya with its charm, makes Jeeva move farther and farther away from the Satogun. Jealously and mental conflicts start afflicting it. Mental conflicts start affecting the gross body too. This leads to conflicts in the family and the society. This is what triggers duality, jealousy, and conflicts on the global level. Finding that jeeva has forgotten its origin and is under complete control, Kaal is immensely pleased because if Jeeva is free, it can still use its sensory apparatus to recognize and find the Creator, hear his voice and partake Amrit. Kaal using its ensnaring network deludes Jeeva’s sensory organs and keeps them turned outward towards material objects. How Kaal ensnares the sensory organs, Gurbani explains: KAAL JAAL JIVHA AR NAINEE KAANEE KAAL SUNAI BIKH BAINEE (Gauri Mahalaa 1 page 227) Kaal’s ensnaring mechanism does not allow our inner eye to turn inward; consequently, instead of Supreme Father’s divine vision, jeeva lusts and longs for beauty, wealth, and possessions of others. Ears, instead of longing to hear the Fathers voice, remain enraptured in hearing worldly voices of slander. Tongue, remains intoxicated with enjoyment of material objects and, the Mind in the ecstasy of Maya.. This makes Jeeva forget its real self and for mere physical comforts works hard day and night. Jeeva does not follow the spiritual path that alone can bring everlasting comfort and bliss. Question 12: How does Maya make jeeva dance to its tune on Rajo and Tamo gun Huts (the trading centers)? Answer 12: Rajogun Hut: In Rajogun material mode Jeeva thinks about physical comforts and is always busy in realizing those comforts. Trapped in copycat mentality, jeeva becomes a slave of material desires. Jeeva always seeks the best of this world in food, drink, and household comforts. For realizing his material dreams Jeeva undertakes material pursuits with help from sensory and motor organs. Maya tells the five wicked emissaries (kam, krodh, lobh, moh, ahankar) that Jeeva is coming to undertake farming for profit. They should pretend to be hardworking farm workers who could help jeeva undertake profitable farming and thus win his confidence. Actually, they hoodwink him. When jeeva undertakes the farming enterprise, the five wicked emissaries of Kaal assuring him profit with their help, establish their full control. Gradually, Mind and all its associates fall prey to the five wicked ones making jeeva causal and careless. When jeeva joins the holy congregation in the company of saints, he recollects his glorious origin. Dawning of this knowledge makes jeeva realize that he has been robbed of his precious treasure of vital life breath and thus grows repentant. Jeeva tries to make his associates understand this cheating game. Finding them unwilling to listen, jeeva plans to leave the village because it has now become clear to him that all his actions and undertakings are being accounted for by Chitargupat. In Dharam Rai’s court accounts of his worldly deeds will be found in deficit. Jeeva realizes this only when he either receives the death summons or yamas come to take him with them. At that time jeeva seeks help from his farming tenants but they are already on their way out of the village. Jeeva sadly realizes the loss of his precious Capital. While being driven by Yamas (minions of death) jeeva renders advice to others never to rely upon the treacherous emissaries of the Kaal and settle every score with them while still in the field. He prays and begs God’s mercy just for once with a promise never to get caught in the terrible world ocean again. Bhagat Kabeer describes jeeva’s terrible plight in Gurbani: DEHEE GAAVAA JEEO DHAR MAHTAO BASAH PANCH KIRSAANAA || NAINOO NAKATOO SRAVANOO RASPAT INDAREE KAIHAA NA MAANAA ||1|| BAABAA AB NA BASAO IH GAAO || GHAREE GHAREE KAA LEKHAA MAAGAI KAA-ITH CAHTOO NAAO ||2|| (RAHAAO) DHARAM RAAE JAB LEKHAA MAAGAI BAAKEE NIKSEE BHAAREE || PANCH KAISAANVAA BHAAG GAE LAI BAADHIO JEEO DARBAAREE ||3|| KAHAI KABEER SUNAH RE SANTAH KHET HEE KARAH NIBERAA || AB KI BAAR BAKHAS BANDE KAO BAHUR NA BHAOJAL PHERAA ||4|| Raag Maru Baani Bhagat Kabeer Jio (Page 1104) Tamogun Hut (the trading center of temptations and mental corruption). When jeeva trades his Capital at Tamogun’s storehouse, the emissaries of Kaal make him the owner of that place. Jeeva behaving like a king never thinks of returning home; instead becomes haughty and rebellious. Jeeva remains oblivious of the fact that he is actually in the fort of Kaal’s trap. Respect he receives is just to hoodwink him and rob him of his precious capital. Actually, Chitargupat is reporting all of jeeva’s actions to Dharam Rai. Going into the august presence of God, Dharam Rai narrates that jeeva feeling secure in Kaal’s fort, is behaving like a rebel king. Dharam Rai is then ordered to go to the fort and have the jeeva released from there. Dharam Rai tells that the fort is very strong and fortified. It has the double wall of duality and triple moat of Traiguna (Rajo, Tamo and Sato), Maya’s fiat runs all around. It would be impossible for Dharam Rai to seek jeeva’s release. Expressing his helplessness Dharam Rai states that the fort where jeeva has been made captive, has lust as the door keeper, sorrow and pleasure are the guardsmen and sin and charity are the two parts of the gate. Quarrelsome anger is the chieftain. Jeeva grown rebellious has heavy protective armor on him. The worldly tastes are his protective vest, attachment is the hard hat, and evil and wicked thinking is the bow in hand with insatiable desires as the arrows. Dharam Rai says it would be impossible for him to seek jeeva’s release from such impregnable defenses of the enslaving fort. Dharam Rai is ordered to fight. In obedience Dharam Rai prepares to launch an attack. The weaponry used by Dharam Rai consists of the charge of loving devotion (prem pleeta), focused consciousness as the rocket (surat hawaee) and discriminating knowledge as the bomb (golaa giaan). Together, these weapons set off an explosion that results in fire of Divine knowledge (Braham Agan) that demolishes the ramparts of the Kaal’s fort. As an aftermath to this explosion, the Divine Melodies manifest. These five Divine Melodies help in capturing the five wicked emissaries of the Kaal and in defeating the Kaal himself. Now with the help of truth and contentment fort’s door is demolished and advancing into the inner chamber, rebellious jeeva is captured. But all this becomes possible only with Guru’s grace and the help of holy congregation (Sadh-Sangat). Through power of Simran (meditation) and help from the saintly souls, jeeva is released from the ensnaring trap of Kaal and reunited with the Supreme Father. This helps in gaining the eternal kingdom (Abinasi Raaj). Through Gurbani Shabad Kabeer Ji brings us the following understanding. KIO LEEJAI GARH BANKAA BHAAEE || DOVAR KOT AR TEVAR KHAAEE || RAHAAO || PAANCH PACHEES MOH MAD MATSAR AADEE PARBAL MAA-I-AA || JAN GAREEB KO JOR NA PAHUCHAI KAHAA KARAO RAGHURA-I-AA || KAAM KIVAAREE DUKH SUKH DARVAANEE PAAP PUN DARVAAJAA || KRODH PRADHAAN MAHAA BAD DUNDAR TAH MAN MAAVAASEE RAJA || SAVAAD SANAAH TOP MAMTAA KO KUBUDH KAMAAN CHADHAAEE || TISNA TEER RAHE GHAT BHEETAR IO GADH LEEO NA JAAEE || PREM PALEETA SURAT HAVAAEE GOLAA GIAAN CHALL-I-AA || BRAHM AGAN SAHJE PARJAALE EKAH CHOT SIJHAA I-AA|\ SAT SANTOKH LAI LARNE LAAGA TORE DU- E DARVAAJAA || SADH SANGAT AR GUR KEE KRIPAA TE PAKRIO GADH KO RAJA || BHAGVAT BHEER SAKAT SIMRAN KEE KATI KAAL BHEY PHASEE || DAS KAMEERR CHARIO GARH OOPAR RAAJ LEEO ABNAASEE || (Bhairon Baani Kabeer Jee|| Kabeer Jeo (Page 1161) Question 13: How can Braham, the matrix of all creation, be realized? Answer 13: The nightingale does not look after its chicks; but; to increase its progeny, she uses crow to undertake that duty without the crow’s knowing that he is being duped into that undertaking. Duping the crow, she leaves her eggs in the crow’s nest The crow knows nothing about Nightingale’s duping act and considering her eggs as his own, he hatches them and looks after the chicks day and night even at a risk to his own safety. The chicks consider crow to be their real father and mother. When nightingale thinks that chicks can understand her language and fly, she approaches them and communicates with them in her language. Finding nightingale in this act the crow curses her out and cries danger to the chicks. The crow does not realize that those chicks are that of the nightingale. That he has only been used to take care of them and. that they were only entrusted to his care; does not dawn upon him. When chicks hear nightingale’s voice time and again, they too start using that language. At that point the crow realizes the hard reality that those chicks are not his progeny, but the chicks still love the crow. In anger and repentance he forsakes those chicks. They part company with the crow and they build a separate home for them. This way the chicks come to understand that their real nature is not that of a crow; in reality, they are the off- springs of the nightingale. As long as the Nightingale did not make the call in her own language, the chicks had no knowledge of their origin.Like Nightingale in the story, Vaheguru, too, while sending soul (jeeva) into mother’s womb, gives no clue to the parents. He makes the parents look after His own little Self (the soul). On maturing in the company of Saints, Sadhus, Bhagats and Gurmuks, Jeeva is revealed the secret understanding that in reality, Vaheguru Himself is its Formless Father. Coming to Guru’s loving care, the parents realize that the child they call their own is no more than Vaheguru’s blessing entrusted to their care. Similarly, we do not understand that the soul, the smaller part of Supreme Father in us, is our real mother. In Jaap sahib it been said: EK ONKAR SAT GUR PARSAD CHHAPAI CHHAND || TAV-PARSAAD || CHAKAR CHEHAN AR BARAN JAAT AR PAAT NAHIN JEH || ROOP RANG AR REKH BHEKH KOU KAHAI NA SAKAT KEH || ACHAAL MOORAT ANUBHAV PARKAASH AMITOJ KHAAJEEAI || TRIBHAVAN MAHEEP SUR NAR ASSUR NET BAN TRIN KAIHAT || TAB SARAB NAAM KATHAI KAWAN KARAM NAAM BARNAT SUMMAT || (Jaap Patsahee –10) It is Guru alone who imparts us the secrets knowledge of the Shabad and Braham, our real Self. We are to unite ourselves with the Formless God attuning ourselves to His Shabad that is ever present in our inner-self in the form of Naam and Jote. If like nightingale’s chicks we listen to the Guru’s spiritual teachings He will reveal to us the knowledge of Anhad Bani, Jote, Braham and Amrit. If we place our trust in him he will help us in uniting with Nirankaar (the Formless Father). To understand and become one with Braham, it is imperative to imbibe and follow Guru’s teachings. Gurbani says: BAANEE GUROO GUROO HAI BAANEE WICH BAANEE AMRIT SAARE GURU BAANEE KAHAI SEVAK JAN MAANAI PARTAKH GUROO NISTAARE || (Nat Mahalaa 4 (Page 982) Question 14: Where does Nirankaar (the Formless God) manifest in our body? Answer: Revealing this secret knowledge through Akath Katha (discourse on subtle spiritual union with Nirankaar) Guru Ram Das Ji tells the devotees: SUNOH SUNOH SUNOH JAN BHAI || GUR KADHI BANH KUKEEJAI || JE ATAM KAU SUKH SUKH NITT LORHO || TAN SATGUR SARAN PAVEEJAI || (Kaliyan Mahalaa - 4 (Page 1326) The fifth master Sri Guru Arjan Dev Ji received Akath Katha Giaan (discourse on subtle spiritual union with Nirankaar) from Guru Ram Das Ji. Having been united with Nirankaar, Guru ji reveals this to us through Gurbani: SUNN SAMAADH GUPHAA TAH AASAN || KEVAL BRAHAM POORAN TAH BAASAN || BHAGAT SANG PRABH GOSAT KARAT || TAH HARKH NA SOG NA JANAM NA MARAT || (Raamkalee Mahalaa 5 (Page 894) PANCHCH SHABAD TAH POORAN NAAD || ANHAD BAAJE ACHRAJ BISMAAD || KEL KARAH SANT HAR LOG || PAARBRHAM POORAN NIRJOG || (Raamkalee Mahalaa 5 (Page 888) About the abode of Nirankaar Bhagat Benee Ji says in Gurbani: EKO ONKAR SATGUR –PARSAD IRA PINGLA AUR SUKHMANA TEEN BASAH IK THAAEE || BENEE SANGAM TAH PIRAAG MAN MAJAN KARE TITHAAEE || SANTAH TAHAA NIRANJAN RAAM HAI || GUR GAM CHEENAI BIRLAA KOE || TAHAAN NIRANJAN RAMAEEAA HOE || RAHAO || MASTAK PADAM DUAALAI MANEE || MAAHE NIRANJAN TRIBHAVAN DHANEE || PANCH SABAD NIRMAA-IL BAJE || DHULKE CHAVAR SANKH GHAN GAAJE || (Raamkalee Baani Benee Jeo Kee 974) This leaves no doubt in our minds as to where Nirankaar manifests in our body. He manifests in our body above the spot called Trikuti (the confluence of Ida, Pingula, and Sukhmana). The passage to the abode of the Formless God leads through the shrunk off Sukhmana. Those who recite His Name with loving devotion and detachment are blessed with a berth in the celestial home. Question 15: How to transcend the Five Elements and reach Mohledhaar (the root)? Answer15: Our body is made of five elements (water, air, fire, earth, and ether/akaash). Guru Arjan Dev Ji in Sukhmani Sahib very elaborately describes the technique to transcend the Five Elements. Air element: Guru Ji tells us how to concentrate the mind and transcend this element. The atmospheric air sometimes flows gentle and is at other times fast and stormy. The Paon Tat (the air element) within the body behaves the same way. Its flow rises and ebbs. The unsteady behavior of air disturbs our mental equilibrium. We need Gur Sabad to steady and focus our mind in the vortex of wind within. Gurbani elaborates: JIO MANDIR KO THAAMAI THAMAN || TIO GUR KAA SABAD MANAH ASTHAMAN || (Gaoree Sukhmani Mahalaa - 5 (Page 282) Water element: As a boat is needed to cross a river; so, is the Gurshabad needed to ferry mind across the water element within this body. Gurbani says: JIO PAAKHAAN NAAV CHARH TARAI PRAANEE GUR CHARAN LAGAT NISTARAI (Gaoree Sukhmani Mahalaa-5 (Page 282) Fire element: To protect ourselves from the atmospheric heat, we seek shelter in the shade. We do have the element of fire within the body. Gurshabad provides shady shelter to our mind and protects it from the heat of the fire within. Gurbani says: JAH MAHAA BHA-I-AAN TAPTE BAHU GHAAM || TAH HAR KE NAAM KEE TUM OOPAR CHHAAM || Gaoree Sukhmani Mahalaa – 5 (Page 264) Where there is awesome and terrible heat and blazing sunshine, there, the Name of the Lord will give you shade. Dharti Tat (earth element): As we need light to go through darkness; so we need light of Gur Sabad to see our way through the darkness of this earth element within. Gurbani says: JIH PAINDAI MAHAA ANDH GUBAARA || HAR KA NAAM SANG UJEEAARAA || Gaoree Sukhmani Mahalaa –5 (Page 264) Sky element: Space is infinite and distances very long. Embarking upon a long journey we need food and water for survival. To complete this long journey within the inner space, we need Guru given food of Gurshabad. Gurbani says: JIH MAARAG KE GANE JAAHE NA KOSAA || HAR KA NAAM OOHAA SANG TOSAA || Gaoree Sukhmani Mahalaa –5 (Page 264) Bhai Gurdaas has also written on the subject of overcoming the influence of the five Elements. PAUN PANI BAISANTRO DHARAT AAKASH ULANGH PAIYANA || To cross these elements, Gurmantar “Vaheguru” should be chanted as detailed below: Chant the ‘Va’ sound of Gurmantra with complete focus on tongue while attentively listening to the sound (Va.). Chant ‘hey’ part of Gurshabad with focused awareness at the heart center and listen attentively to the sound ‘hey’. Chant ‘gu’ part of Gurshabad with focused mind at the navel center listening with complete attention to the sound ‘gu’. Chant ‘ru’ part of Gurshabad with mind focused at dharan ‘root center’ while attentively listening to the sound ‘ru’. Start the chant ‘Va’ after breathing in and finish chanting ‘ru’ in the same breath, then exhale and start the new cycle. Loudly chant and listen to the sound of the Gurmantra for ten to fifteen minutes. Gradually, tone down the chant and go silent and just mentally repeat the Gurmantra. Listen to the sound of Gurshabad excluding all external sounds and voices. When we become adept in this method, only, then should we move on to the next method. Note: This technique helps stop all mental flux (disturbing flow of thoughts, feelings and emotions) and makes the mind focused and steady. Question 16: Where is Bhavsagar (terrible world ocean)? How is it to be crossed with Gurshabad (Gurmantar)? Answer 16: When jeeva at time of birth comes out of the mother’s womb, the connection between jeeva and the creator at umbillicus center gets severed. This end is called mool (the root). This forms one shore of the Bhavsagar. Gurbani says: MOOL DUAARI BANDHIAA BANDH || (Bharao Kabeer Lee Page 1159) From Mool to the end of Sukhmana, which is located between the eyes, the flow of vital air (paon) keeps changing. On opening of the nine doors and vital air entering in through mouth, the upper end of the Sukhmana breaks and shrinks, blocking further passage. This spot forms the other shore of the Bhavsagar. SAHAJ GUFFA MAH AASAN BAADHIAA || (Asaa Mahalaa 5 Page 370) The space between Dharan and Sukhmana is called Bhavsagar. DUHAA SIRIAA KAA AAP SUAAMEE || KHELAI BIGSAI ANTARJAAMEE || (Gaoree Sukhmani Mahalaa –5 (Page 277) The Supreme Father maintains His subtle spiritual connection and union with the jeeva through the vital breath. So we have to engage in Vaheguru (Gurshabad) Simran completely attuning and absorbing our consciousness in the vital air. Inhaling we have to chant ‘Vahe’ and listen attentively to the sound produced (dhun). When exhaling, chant ‘Guru’and listen to the sound with focused awareness. Thus chanting Gurmantra when inhaling and exhaling, wall of falsehood will be demolished and Jeeva will cross over to the fourth dimension. (Chauthe paad) Thus crossing the ocean of worldly desires (Bhavsagar) we have to enter Trikuti. (The confluence of Ida, Pingula and Sukhmana) Question 17: How is rom rom Simran (meditation in which every cell vibrates and resonates with the sound Vaheguru, Vaheguru ) done? Answer 17: Consciousness manifests in every cell of the human body. It is this consciousness that yamas (the minions of death) snatch out at the time of death. This results in agonizing pain. To escape this agony all manmukhs pray for mercy. But to escape Yamas noose, we have to do rom rom Simran; so that, we can master the technique of withdrawing our consciousness from our cells and bring it back at will. In this way we can freely go to and come back from our Nij-ghar (The Tenth Door). This Simran (rom, rom Simran) is done only after one has become an adept in swaas, giraas technique (inhale, exhale method). In this method when surat (consciousness) has become attuned to the Sabad, breathing is briefly held and the sound of Gurmantra (Vaheguru) is synchronized with the heartbeat. This will cause every cell to vibrate and resonate with the beat of the sound current of Gurmantra synchronized with the heartbeat. Gradually, every thing that one will come in contact with will seem to be chanting ‘Vaheguru, Vaheguru’in spontaneous and continuous stream of divine sound. This method of Simran is called ‘rom, rom simran.’about this Gurbani says: GURMUKH ROM ROM HAR DHIAAVAI || (Raamkalee Mahalaa-1 (Page 941) ROM ROM RAVIAA HARI NAAM || (Bharao Mahalaa –5 (Page 1144) Question 18: What is Trikuti (the confluence of Ida, Pingula and Sukhmana). How is this to be crossed with the help of the Sabad? Answer 18: To cross and go beyond Trikuti, the following method of Simran is used: Suspend breathing and focus consciousness at the confluence of Ida, Pingula and Sukhmana between the eyes. With complete dhiaan (attention) mentally vibrate ‘Vahe’ part of Gurmantar and pull it up between the eyes and mentally vibrating ‘guru’ part of Gurmantar bring dhiaan (attention) down about half an inch. Resume breathing and repeat this for about 15 minutes. This will equalize the flow of paon (breath) in chand (ida) and sooraj (pingula) and closed passage through Trikuti will open up. About this Gurbani says; IRRA PINGLAA AOR SUKHMANA PAONAI BANDH RAHAAO GO CHAND SOORAJ DUE SAM KAR RAAKHAO BRAHAM JOT MIL JAAO GO || (Baanee Naamdeo jee kee Raamkalee (Page 973) Bhai Gurdass has also made a mention of this technique. JOG JUGAT GHAT SADH HAR, PAWNA THAIHRAYE || TAB KHAT CHAKRA SAIHJE KHIRHE GAGNA GHAR CHHAYE || NIJ SUN SAMADH LAGAIE KAI ANAND LIV LAYE || TAB DARGEH MUKH UJJALE PAT SION GHAR JAYE || (Var 41 Bhai Gurdass Ji) Question 19: Where is the Teerath (place of pilgrimage) and Amritsar (pool of ambrosia) in our body? Answer 19: The confluence of Ida, Pinglaa, Sukhmana is called Piraag (holy place of pilgrimage). This confluence is also called Sunn or Teerath etc. in Gurbani. When Naam (Anhad Sabad) manifests at this confluence, it is called Amritsar (pool of ambrosia). GUR SATGUR KAA JO SIKH AKHAAE SU BHALKE UTH HARNAAM DHIAAVAI || UDAM KARE BHALKE PARBHAATEE ISNAAN KARE AMRITSAR NAAVAI || (Gaoree Kee Vaar Mahalaa 4 (page 305) The mind is to bathe in this holy place and wash off the corruption and pollution of Traigun (the material phenomenal world). This cleansing will restore mental purity. MAIL GAEE MAN NIRMAL HOAA | AMRITSAR TEERATH NAAE || (Mahalaa 3 (Page 587) TEERATH NAAVAN JAAO TEERATH NAAM HAI || (Dhanaasaree Mahalaa 1 Chhant (Page 687) The Sabad that manifests in the perfectly purified mind here is called Atma, Jote, Naam, Sahajdhun, and Sacha Sabad. This Naam is the true form or manifestation of the Formless God. Bhagat Benee ji bears witness to this truth in Gurbani: IRRA PINGALLA AOR SUKHMANA TEEN BASSAI IK THAAIA BENEE SANGAM TAH PIRAAG MAN MAJAN KARE TITHAAEE (Ramkalee Baanee Benee Jeeo kee (Page 974) Question 20: What kind of difficulties does Maya create in the path of spiritual realization? Answer 20: The spiritual seeker trying to transcend Trikuti also called Bikham Nadee (Turbulent River), will face a delusion in the form of Parkaash (luminous light). In this delusion a seeker can see subtle make- believe forms of gurus, seers and other holy figures. In fact, these manifesting delusions are an effort by Kaal to hinder seekers entry into Nij-ghar (The Tenth Door). The Parkaash of the Five Elements creates this delusion. This is nothing but Maya’s deluding network. In Gurbani this illusory phenomena is called mirage (Gandarbh Nagri or Harchandauri). Mind caught in this web of illusion cannot realize its true self. Gurbani forbids entry into this web of delusion. MRIG TISNAA PEKH BHULNAE WUTHE NAGAR GANDHARB || (Salok Mahalaa 5 Page 425) Crossing Trikuti, when seekers consciousness gains entry into the Nij-Ghar also called Thir-Ghar (Tthe Tenth Door), many miraculous powers (Ridhis and Sidhis) manifest and become available to the seeker. One has to be very cautious not to use these powers because these are nothing but hindrances in the way of spiritual realization. One who has gained access into Nij-Ghar must never indulge in or meddle with these miraculous powers. After transcending this state of Ridhis and Sidhis, seeker will be blessed with the power to change his physical form at will. The seeker can at will become visible or invisible, huge or small in size. Altogether, there are eight such miraculous powers. One must absolutely shun these; otherwise, the seeker will not be able to achieve union with the formless God Question 21: How can one perfectly attune with and merge into Nirankaar? Answer 21: Through proper-guided Naam Simran, consciousness gains access to Nij-Sunn (The Primal Void). This Nij-sunn is called Thirghar, Sahajgufaa, Daswan Akaash, Daswam Duaar or Sivpuri (all of these symbolize the Tenth Door). At this door one’s consciousness is alone in Nij-Sunn. This state is called Sahajsmaadh or Sunnsmaadh. Here Five Primal Melodies along with many other melodies manifest. These are called Anhad Naad or Anhat Naad, or Akaash Bani. This Akaash Bani is figuratively coming from the mouth of the formless God. This is where the seeker has to focus his consciousness. About this Guru Arjan Dev Ji says: TERAA MUKH SUHAVAA JEEO SAHJ DHUN BAANEE || (Maajh Mahalaa -5 Chaopade Ghar 1 Page 96) This Anhad Naad streaming in continuous musical notes is called “Naam”. This is the real original self of our Mind. Gurbani says: HAR JAN HAR HAR NAAM SAMAANE DUKH JANAM MARAN BHAV KHANDAA HE || (Raag Gaoree Poorbee Mahalaa 4 (Page 171) Attuning ones consciousness to this Naam (the continuously streaming sound current of Anhad Naad), one has to enter the Sunn Mandal (the primal void) where the Jote (the Divine Light) will manifest. One has to merge into this manifestation of the formless God. Gurbani says: NIRANKAR MAH AAKAAR SAMAAVAI AKAL KALAA SACH SAACH TIKAAVAI SO NAR GARBH JON NAHEE AAVAI || (Asaa Mahalaa 1(Page – 414) This is the last step in god-realization (Vaheguru Darshan). Following this spiritual pathway, one merges in Nirankaar and enjoys a state of bliss. The enlightened souls in this spiritual state, no matter where they are, always enjoy the blessed protection of Vaheguru’s grace. Gurbani says: RAAM RASAA-IN GURMUKH CHAAKHAI DAR GHAR MAHALEE HAR PAT RAAKHAI || (Asaa Mahalaa 1(Page 415). KABIR TUN TUN KARTA TUN HUA MUJH MAIH RAHA NAN HUN JAB AAPA PAR KA MIT GAEYA JAT DEKHAU TAT TUN || Kabir (1375) In this blessed state of spiritual realization the seeker virtually becomes the real image of the Formless. *SUBMISSION: These are subtle and intricate techniques. For proper guidance, kindly seek company of those who practically know and are the real masters in this spiritual journey. Question 22: Who are the liberated ones? Who are granted heavenly abode (Swarag) and who are condemned to hell (Narak)? Answer 22: Some blessed souls that take human birth with complete understanding that human life is a rare opportunity to work for and become living liberated. They always keep company of the holy and through proper Simran techniques realize their true self. They inculcate and imbibe Naam in them. They learn the art of going to the House (nij-mahal) themselves while still living in human vesture. They are honored in the divine Court. They perform their worldly duties as living liberated and have access to the Nij-Mahal (the divine Court). They can visit and stay in their NijGhar or Nij-Mahal as long as they wish. They always remember Vaheguru through Simran even while performing their worldly duties in the field of Traigun Maya. All respect and praise them. Everyone desires and seeks their holy company. About these living liberated souls Gurbani says: GURMAT HAR LIV UBRE ALIPAT RAHE SARNAAE || ONEE CHALAN SADAA NIHAALIAA HAR KHARCH LEEAA PAT PAAE || GURMUKH DARGAH MANEEAH HAR AAP LAE GAL LAAE || GURMUKHAA NO PANTH PRGATAA DAR THAAK NA KOEE PAAE || HAR NAAM SALAAHAN NAAM MAN NAAM RAHAN LIV LAAE || ANHAD DHUEE DAR WAJDE DAR SACHAI SOBHAA PAAE || JINEE GURMUKH NAAM SALAAHIAA TINNA SAB KO KAHAI SAABAAS || TIN KEE SANGAT DEH PRABH MAI JAACHAK KEE ARDAAS || NANAK BHAAG WADE TINA GURMUKHAA JIN ANTAR NAAM PARGAAS || (Siree Raag Mahalaa 4 (Page 41/42) The above-mentioned gurmukhs always remain attuned to Naam and with deep devotion and love sing praises of the Naam. Chitargupat (the secret recorder of deeds) seeks no account from them when they shed their mortal frame at the time of their departure from this journey of life. Even Yamas (minions of death) pay their respects to them with devotion and they are led to their heavenly abode amid music of trumpets. DHUR MARAN LIKHAA-I-AA GURMUKH SOHAA-I-AA JAN UBARE HAR HAR DHIAAN JEEO || HAR SOBHAA PAAEE HARNAAM WADIAAEE HAR DARGAH PAIDHE JAAN JEEO || (Asaa Mahalaa-4 (Page 447) JAH AAVATE BAHUT GHAN SAATH || PAARBRHAM KE SANGEE SAADH || CHITTARGUPAT SABH LIKHTE LEKHAA || BHAGAT JANAA KAO DRISAT NA PEKHAA || KAH NAANAK JIS SATGURU POORA || WAAJE TAA KAI ANHAD TOORA || (Asaa Mahalaa 5 (Page 393) The souls that come into this world with death inscribed on their forehead and meditate on the holy Naam but at death are summoned back to the divine Court before they have realized their true self and become one with Naam, are given a berth in heaven. Gurbani says: MARAN LIKHAAEE MANDAL MAH AAE JEEVAN SAAJAH MAAEE EK CHALE HAM DEKHAH SUAAMEE BHAAHE BALANTEE, AAEE || (Raamkalee Mahalla - 1(Page 876) Guru Gobind singh says: JO NIJ PRABH MO SO KAHA, SO KAIH HON JAG MAHEN || JO TIH PRABH KO DHIAAEE HAIN ANT SURAG KO JAHEY || Those who come to this mortal world, but do not seek and keep the company of the holy and do not surrender their ego to the Guru or God, they forget their true self. They are condemned to the agonizing cycle of transmigration (repeated birth and death) Gurbani says: EH TISNAA WADAA ROG LAGAA MARAN MANAH WISAARIAA || (Raamkalee Mahalaa -3 (Page 919) They do not take full advantage of their rare and precious human life. Duality and enmity become their innate nature and they waste their rare and extremely valuable human life in the pursuit of Traigun Maya (material possessions and fleeting pleasures). Gurbani says: MARAN LIKHAEE MANDAL MAH AAE || JANAM PADAARATH DUBIDHAA KHOVAI || AAP NA CHEENAS BHRAM BHARM ROVAI || (Dhanasaaree Mahalaa 1 Ghar-2 (Page 686) Dharm Rai determines a berth in heaven or hell solely on the basis of precious life breath (swassa da dhan) spent in good or bad deeds. Gurbani elaborates as follows: NANAK JEAA UPAAE KAI LIKH NAAVAI DHARAM BAHAALIAA || OTHAI SACHE HEE SACH NIBRAI CHUN WAKH KADHE JAJMAALIAA || THAAO NA PA-IN KOORIAAR MUH KAALAI DOJAK CHAALIAA || TERAI NAAE RATE SE JIN GAE, HAAR GAE SE THAGAN WAALIAA || LIKH NAAVAI DHARAM BAHALIAA || (Asaa de Vaar- paurie (Page463) From the holy hymn quoted above it is evident that Dharm Rai is duty bound to send one either to hell or heaven on the basis of good or bad deeds done during ones existence in human vesture. At the time of death they either go to hell or heaven leaving their mortal frame behind. Those who attain liberation while still alive, merge directly with God after death. Nark Swarg Sukam Sareer Kila Glossary GLOSSARY Abinaasi Raaj - Eternal kingdom Akaash - Sky Akath Kathaa - Subtle spiritual knowledge of union with God Akaal Purkh - God, Eternal Reality Ahankaar - Ego Amritsar - Pool of Ambrosia Amrit Raas, Naam Raas, Har Raas - Elixir, Ambrosia Anhat Naad - Unstruck Divine melody Anhad Sabad - Unstruck Divine Melody Ashaa, Abilashaa, Trishnaa - Hopes, Desires, Cravings Bhavsagar - Terrible World Ocean of Trai Gun Maya Bikham Nadee - Uneven flow of vital air in Ida, Pingula Brahma - The Power that creates Bisan - The Power that sustains Budh - Intellect Chitargupt - Secret recorder of all deeds (mental and physical) Dharan - Umbilicus Dasam Duaar - The Tenth Door Dushat Atma - Minions of Death Dharm Rai - The Righteous Judge Duja Bhao - Attachment to the created forgetting the Creator Dhundoo-Kaara - Misty Darkness before Creation Gagan - Sky Ghandarbh Nagri - Mirage, Illusion Harchandauree - Mirage, Illusion Hut - Trading Center Ida - The Left Channel also called the Ganges and the Moon (Chand) Jeev - Atma - Individualized soul Jote - Divine Light Khat chakra - Six Plexus or Energy Centers Lobh - Greed, One of the wicked emissaries of Kaal Mahes - The Power that destroys Maya - The Manifested Universe, the Ephemeral Material Phenomena Maya Jaal - Ensnaring Web of Maya Moh - Attachment, one of five wicked emissaries of Kaal Mohledhar - The Root Mukti - Liberation from the cycle of birth and death Nabh Ghaat - The Umbilicus Nau Ghar - Nine Openings in the Body Naam-Sabad - the Creative and Sustaining Spiritual energy Nirankaar - Transcendental God Nij Ghar - The Mansion of the Self, the Tenth Door Paon/pawna - Vital Air Pataal - The Nether World Panch Sabad - The Five Primal Melodies Pigula - The Right Channel also called the Jamuna and the Sun (Sooraj) Ridhis,Sidhis - Miraculous powers Rajo gun - Quality of Action and Enterprise that helps in realizing hopes, desires and cravings Sach Khand - The Subtle Spiritual Realm Sangam - The Junction Sabad - Naam. Sargun Roop - The Manifested Universe Sato gun - The saintly Qualities Sahaj Dhun - Continuously Reverberating Divine Melody at the Tenth Door Sahaj Gufaa - The Tenth Door Sivpuri - Abode of the Formless God Sunn Samaadh - Primal Silence Swassa Da Dhan - Vital Life Breath Tamo gun - Quality of Darkness and Ignorance that leads to mental impurity and corruption Trai gun - Sato Gun, Rajo gun, Tamo gun Teerath - Holy Place of Pilgrimage Trikuti - The Confluence of Ida, Pingula and Sukhmana (Three subtle channels through which the vitar air flows within the spine and beyond) Yama - The Minions of death Yamaraj - The King of the Minions of Death
  9. Anand Sahib Pauri – 1 Anand bha-i-aa mayree maa-ay satguroo mai paa-i-aa. Satgur ta paa-i-aa sahj saytee man vajee-aa vaadhaa-ee-aa. Raag ratan parvaar paree-aa sabad gaavan aa-ee-aa. Sabdo ta gaavhu haree kayraa man jinee vasaa-i-aa. Kahai naanak anand ho-aa satguroo mai paa-i-aa. ||1|| (Sri Guru Granth Sahib Ji 917) The common religious preachers, who have neither been ordained by Dargah to preach religion nor have earned this capability or divine edict with their own spiritual accomplishments and attainment of Puran Awastha, or such human beings who haven’t been supremely blessed by Sat PaarBraham to become one with Him and consequently haven’t been endowed with Seva of Parupkaar and Maha Parupkaar, or those human beings who have turned religious preaching into a means of livelihood or are engaged in trading of GurBani and Kirtan for earning money – such Chunch Gyanis (possessing superficial knowledge) propound the meaning of SatGuru as the true Guru, which is contrary to Puran Sat. The acquisition of Puran Braham Gyan is Gur Parsaad, and this isn’t accomplished by mere reading of GurBani. If a human being could acquire Braham Gyan by mere reading, all those who spend their lifetime in reading GurBani or in reciting GurBani would have acquired Braham Gyan. If it were so, there wouldn’t have been such a scarcity of Braham Gyani great beings. But this is not the case. This is the sole reason that almost entire Sangat is trapped in the deceptions of such Chunch Gyanis (such Chunch Gyanis who themselves are stuck in Maya and ignorant of Puran Sat), and all these people spend their lives complying with the external (superficial) Rehats and in menially reading GurBani, without any spiritual accomplishments. Having received Gur Parsaad, and immersing oneself in the Bandagi of Sat PaarBraham Parmeshar – a human being acquires the blessing of Puran Braham Gyan when he or she obtains Darshan of Akaal Purakh on transcending beyond Trigun Maya, i.e. on triumphing over Maya. Only such human beings who have become one with Sat PaarBraham Parmeshar are – in accordance with the divine Hukam – ordained to bestow Puran Sat upon Sangat. Only such Puran Braham Gyanis and Puran Sant great beings who have attained Puran Awastha and Param Padvi are – in accordance with the divine Hukam – blessed with Seva of Maha Parupkaar to bestow GurParsaad of SatNaam, SatNaam Simran, SatNaam Di Kamai and Puran Bandagi upon others. When Bandagi of a human being is approved in Dargah, the fount of Puran Braham Gyan begins to gush from Sat Sarovars located within Suksham Dehi of the human being. Therefore it is immensely essential to know, to understand and to accept this supremely true fact that only such great beings who have assimilated themselves in Sat and have transformed themselves into Sat Roop have – in accordance with the divine Hukam – the right to bestow GurParsaad upon others. Once a human being realizes the immense and supremely powerful magnificence of “Sat”, he or she may be regarded as having undesrstood tha magnificence of SatGuru. The essence of “Guru” is nothing but the essence of “Sat”. The supreme “essence” is nothing but the essence of “Sat”. The essence of “Sat” alone is the Nirgun “essence” of PaarBraham Parmeshar, which abides within every human being. It is only the presence of the supreme essence of “Sat” within the human body which is its immutable life-force. The “essence of Sat” is the “Jyot” (“the divine light within; soul”) that sustains life within a human body. This “supreme essence – Sat” itself is the essence of “Guru”. Those human beings who by GurParsaad are endowed with Puran Bandagi are the only ones who realize Puran Braham Gyan about this Puran Sat. Such great beings who accomplish their Bandagi and assimilate themselves in Puran Sat are the only ones to realize Puran Braham Gyan about this supreme essence “Sat”. The magnificence of such great beings is manifested in GurBani by addressing them as SatGuru, Sant, Sadh, Braham Gyani, Khalsa, Jan, Gurmukh and Bhagat. The entire GurBani is nothing but the magnificence of such great souls who have accomplished their Bandagi and earned esteem in Dargah. Such supremely powerful souls – who become one with Akaal Purakh – are the ones to manifest themselves upon this earth in the form of the greatest and the highest magnificence of Akaal Purakh. Such supreme souls have all their Bajjar Kapaats opened up and all the seven Sat Sarovar illuminated within their Suksham Dehi. Every cell of their body is illuminated with “Sat” Naam. Every cell of their body begins to abide in SatNaam Simran. By the opening up of their Dassam Duaar, such great beings realize Anhad Shabad (incessant fall of Amrit at the Dassam Duaar along with Anhad Naad – the divine un-struck music of five primal sounds played on divine musical instruments). Anhad Shabad manifests itself at Dassam Duaar of a human being. Anhad Naad is the Akhand Kirtan (divine incessant chanting of Shabad) which constantly resonates at Dassam Duaar of a human being. Anhad Shabad is the divine sacred music, bereft of any limits or bounds, that manfests itself at Dassam Duaar of a human being and is forever played at Dassam Duaar. Anhad sabad dasam du-aar vaji-o tah amrit naam chu-aa-i-aa thaa. ||2|| (Sri Guru Granth Sahib Ji 1002) Na-o darvaajay dasvai muktaa anhad sabad vajaavani-aa. ||3|| (Sri Guru Granth Sahib Ji 110) Anhad Shabad which, once Dassam Duaar is opened up, manifests itself and plays at Dassam Duaar is the highest form of Amrit. (Dass has had this personal experience that, once his Dassam Duaar was opened up, this divine music made appearance at Dassam Duaar and after a little while the word SatNaam manifested itself from within this music; from the day this Anhad Shabad appeared at Dass’s Dassam Duaar and till today, the February 11, 2014, it’s been more than 13 years that this music has played on, constantly and incessantly. When Dass meditates upon this divine music, the resonance of this music assumes very high notes. Dass experiences utter peace and immense bliss in this state of meditation. Having felt utter peace, Dass attains the state of Sunn (complete peace and calmness). In this state, which is called in GurBani as Sunn Samadhi, there are no thoughts and no awareness of time. This is the state SatGuru Sahiban have described in these supremely powerful words). As soon as Dassam Duaar is opened up, Param Jyot manifests itself in one’s Hirda. There is brightness all around. The entire body becomes radiant. The entire body begins to radiate brilliance. The eyes begin to perceieve immense brightness. (In Dass’s personal experience he beheld immense brightness at the time his Dassam Duaar opened up, and from that moment on Dass’s eyes have perceived constant illumination. His entire body became radiant. He began to hear the throb of SatNaam from every cell of his body, and he is since hearing it constantly. As the time passes, the music of Anhad Shabad is getting deeper, the illumination is surging, and the throbbing of SatNaam in every cell of the body is gaining pace. When Dass is outside pondering over the natural world, everything disappears in the brightness. Nothing is left but the brightness). Anhad Shabad carries immense magnificence, and it is impossible to describe this supremey powerful magnificence. That is, it is impossible to distinguish the musical instruments playing these tunes. This divine music harbours within itself an amazing peace. Only those human beings who hear this divine music realize this truth. SatGuru Sahiban have divulged this divine music by their own experiences in many Salok’s of GurBani: Anhad sabad achraj bismaad. (Sri Guru Granth Sahib Ji 1143) Aanand anhad vajeh vaajay har aap gal maylaava-ay. (Sri Guru Granth Sahib Ji 923) Naanak anhad Dhunee dar vajday mili-aa har so-ee. ||28|| (Sri Guru Granth Sahib Ji 1248) Tah anhad sabad vajeh Dhun banee sehjay sahj samaa-ee hay. ||6|| (Sri Guru Granth Sahib Ji 1069) The constant playing of Anhad Shabad at Dassam Duaar is an immensly amazing and mystifying phenomenon. Who plays this divine music and how do we hear it? What is the origin of this divine music? Which supreme power inherent in this divine music carries a human being into the state of Sunn? When these questions arise in the mind of a human being, he or she is bewildered. A human being who begins to realize Anhad Shabad obtains Darshan of Sat PaarBraham Parmeshar. Such a human being becomes one with Sat PaarBraham Parmeshar. The bliss that a human being attains in this state is nothing but Sat Chit Anand. This bliss is indescribable in words. The entire nature constantly sings praise of the magnificence of Sat PaarBraham Parmeshar. All nature constantly abides in Naam Simran of Sat PaarBraham Parmeshar. The whole universe is resonant with the sacred tunes of the songs of this supremely powerful magnificence, and of Naam Simran of Sat PaarBraham Parmeshar. Apart from this, the entire universe is resounding with the divine words of those beings who – immersed in Bandagi of Sat PaarBraham Parmeshar – are singing His magnificence and performing Naam Simran. Besides these, the entire universe is constantly reverberating with the tunes of the sacred words of all the Sants, Bhagats, Braham Gyanis, SatGurus, Avataars, Gurmukhs, Khalsas, Pirs and Paigambars present in Dargah who are immersed in the magnificence and in Naam Simran of Sat PaarBraham Parmeshar. The whole universe is constantly resonating with all these tunes of the divine magnificence and of Naam Simran of Sat PaarBraham Parmeshar. This divine music of Anhad Shabad is assimilated in the Nirgun Saroop of Akaal Purakh, and it is from within Nirgun Saroop alone that it emanates. This is why this divine music Anhad Shabad is the best form of Amrit, and this is the reason that this divine music makes us experience supreme peace. This divine music alone is the supremely mighty treasure of Anhad Naad. A human being whose Dassam Duaar is ajar comes in direct contact with all nature, with Dargah and with the Nirgun Saroop of Sat PaarBraham Parmeshar. Therefore such great beings whose Dassam Duaar is ajar acquire the Gur Parsaad of Anhad Shabad. Such a supremely powerful divine bliss is acquired only when one finds a “Sat” Guru. SatGuru Sahib Ji has revealed the Katha of this supremely powerful and divine Sat Chit Anand in this Pauri. By finding a “Sat” Guru is meant that when a human being – by virtue of his or her good fortune – comes face-to-face with a Puran Sant SatGuru, and dedicates one’s body, mind and wordldly possessions at SatGuru’s Sat Charans with complete faith, devotion and trust, then the “Sat” Tat (the essence of Sat) of the human being and “Sat” Tat of SatGuru are harmoniously joined together, and by the grace of this harmonious bonding the human being receives Gur Parsaad. With this bonding of the two “Sat” Tat’s, the relationship of SatGuru and Chela (disciple; Suhaagan) is established. That is, with the harmonious bonding of the Sat Tat’s, the Chela (Suhaagan) is born. Thus only by the harmonious bonding between the two Sat Tat’s the human being receives Gur Parsaad. That is, only through the harmonious bond between the two Tat Sat’s a human being attains Suhaag. That is, only by the harmonious bond of the two Sat Tat’s a human being acquires Gur Parsaad of Puran Bandagi. With the acquisition of Gur Parsaad, the human being attains Simran Samadhi and Sunn Samadhi and – vanquishing Maya and accomplishing one’s Bandagi by attaining Puran Sachyari Rehat in one’s Hirda – forever assimilates oneself in Sat PaarBraham Parmeshar. This supremely powerful and divine harmonious bond of SatGuru and Chela alone construes finding of “Sat” Guru. This divine and supremely powerful harmonious bond between SatGuru and Chela alone describes “Darshan Parsan” (“seeing and worshipping”) of SatGuru; the bond through which Chela is transformed into a Suhaagan and attains SatNaam, SatNaam Simran, SatNaam Di Kamai, Puran Bandagi and Seva of Maha Parupkaar. That is to say, gaining this supremely powerful “Darshan Parsan” of SatGuru delivers a human being from the agony of births-and-deaths and the human being becomes Jeevan Mukt. It is this pure and sacred and supremely powerful harmonious bond between SatGuru and Chela that the blessed SatGuru incarnate Amardas Ji describes in this Pauri. A Jeevan Mukt human being attains Sehaj Awastha. By Sehaj Aawastha is meant attainment of Atal Awastha. Sehaj Samadhi is an uninterrupted form of Samadhi. Sehaj Samadhi is the best form of Samadhi. In Sehaj Samadhi the mind of the human being attains complete calmness. That is, the mind is transformed into Jyot. Puran Jyot Parkash manifests itself in one’s Hirda. The complete calmness of mind signifies that the human being has achieved victory over mind. The human being is freed of the slavery of Maya. The human being’s Trishna is quenched, and he or she vanquishes the lust, anger, greed, attachments and pride. Maya turns into his or her servant. Jeevan Mukti is freedom from Maya. Once Trigun Maya is vanquished, the human being arrives at Chautha Pad, obtains Darshan of Akaal Purakh and is endowed with Puran Awastha, Puran Braham Gyan and Atam Ras Amrit. The human being forever becomes one with Akaal Purakh. While in Sehaj Samadhi, all the deeds of the human being are freed of the subservience of mind (slavery of Maya) and are in compliance with Puran Hukam of Dargah. A Jeevan Mukt human being attains the supremely powerful state of Sada Suhaagan. Only such great beings who attain Sehaj Samadhi are bestowed the title of a Puran Sant, SatGuru, Puran Braham Gyani, Puran Khalsa and Gurmukh etc. SatGuru is Apras Aparas (one that is untouched by Maya, and one that can lead us away from Maya). A human being who finds SatGuru is transformed by SatGuru into SatGuru-alike. Once a human being reaches this supremely powerful state, his or her entire time is spent in absolute and supreme Sat Chit Anand – continually absorbed in Puran Sat of the Puran Hukam of Sat PaarBraham. One feels as if the time is passing very rapidly. One is hardly aware of the passage of time while in the state of absolute and supreme spiritual bliss. The mind of such great beings is always in delight. The face of such great beings is always beaming with happiness. The face of such great beings becomes radiant in Dargah. Immense benevolence is showered upon the Sangat of such great beings, and many Jigyasoo’s too attain happiness when they dedicate their body, mind and worldly wealth at the Sat Charans of such great beings and receive Gur Parsaad. Dargah manifests itself in the Sangat of such great beings where Puran Sat is disseminated. Immense delight manifests itself in such a Sangat where Suhaagans engage themselves in SatNaam Simran of Sat PaarBraham Parmeshar and sing praises of His magnificence. When new Suhaagans are born in such a supremely powerful Sangat, their Suhaagan friends feel immense felicitations in their Hirda. There is immense bliss and delight in the entire Sangat, when Suhaagans engage themselves in SatNaam Simran while in Samadhi in Sangat of Puran Sat. Suhaagans are born and manifest themselves in a Sat Sangat which is graced with the presence of a Puran Sant who serves Puran Sat and who bestows Puran Sat upon the Sangat. That is, the immense magnificence of Sat PaarBraham Parmeshar manifests itself in the form of Suhaagans in such a supremely powerful Sangat where Sat is disseminated in the presence of a Puran Sant. In Sat Sangat of such a Puran Sangat – and by grace of Gur Parsaad – the harmonious bonding of the “Sat” Tat’s of man-and-woman (Sat PaarBraham Parmeshar the man and living beings the woman) gives birth to Suhaagans, and the entire Dargah hails and felicitates them. Dargah manifests itself upon earth where Sangat of such a Puran Sant is held. Mansarovar manifests itself upon earth where Sangat of such a Puran Sant takes place. All the Sants, Bhagats, Pirs, Paigambars, SatGurus, Avataars, Gurmukh’s and Khalsa present in Dargah alight upon earth in their Suksham Roop’s and join Suhaagans in SatNaam Simran upon earth, wherever Sangat of such a Puran Sant transpires. Not just this, but even the gods and goddesses arrive and abide wherever such a supremely powerful Sangat takes place. (By the grace of Gur Parsaad and Gur Kirpa, all that Dass wrires has occured, and is occuring, in Dass’s own personal experiences. All that is revealed in GurBani by SatGuru Sahiban is Puran Sat, and has transpired and continues to transpire in Dass’s life. It is by the grace of Gur Kirpa and Gur Parsaad, and under His Puran Hukam, that this Katha is manifesting itself). As a human being obtains Gur Parsaad by “Sat” Guru, a new Suhaagan is born. The Surat of Suhaagan is united with Shabad (GurBani). The Surat of Suhaagan is lit up with SatNaam. The Suhaagan enters the state of Ajapa Jaap (state where Simran carries on without effort on the part of the being). As soon as Suhaagan hears GurBani or Kirtan, Surat of Suhaagan is dran into Shabad, and Suhaagan goes into the state of Samadhi. While in the state of Samadhi, and abiding in SatNaam Simran for a prolonged duration of time, the mind of Suhaagan is thoroughly cleansed. The mind is transformed into Jyot. The Suhaagan attains Sunn Samadhi. The mind and Hirda attain the state of Sunn. The Hirda is lit up with Puran Parkash. All the Bajjar Kapaats are opened up, the seven Sat Sarovars are illuminated, Dassam Duaar becomes ajar, and SatNaam manifests itself in every cell of the body. Anhad Shabad is realized. The human being attains perfect happiness. The human being attains the state of Sat Chit Anand, Sehaj Awastha, Puran Awastha and Atal Awastha. Such is the charming and supremely powerful magnificence that manifests itself when one finds “Sat” Guru. SatGuru the true Patshah Ji describes the state of such immense spiritual bliss in the first Pauri of “Anand Sahib”, and reaffirms the Katha of attaining this very same bliss in the subsequent Pauris.
  10. From Sri Guru Nanak Chamatkar- https://www.vidhia.com/Bhai Veer Singh Ji/Sri Guru Nanak Chamatkar (Part 1)_English-Bhai Vir Singh.pdf I found this beautiful and wished to share. Brahmin: You have said, 'Remembering the Name'. We were already remembering the Name. Even the Panda was remembering the Name. Then, we were guilty, but again, you have asked us to remember the Name. Guru: You were not remembering the Name. You were in a misgiving. Reciting the name for fifteen minutes or half an hour, how is it remembrance? Brahmin: Is reciting the Lord's name not Name? Guru: You recite the Lord's name. But you should have love for the Lord, whose name you recite. Brahmin: How? Guru: Before Name, first you have faith that 'He is there'. You think that 'He is there'. In this seen and unseen world, He lives, but cannot be seen. He is formless but He is 'all pervading'. He is the almighty Lord. He is the Supreme soul. We are also a soul. The Lord is not like earth. He is a living strength, a living Supreme soul. His actions, His thoughts, His ways, only He knows, because they are not like us. The waves of flight cannot be like earth. Page 311 www.sikhbookclub.com 302 SRI GURU NANAK CHAMATKAR (VOL -I) He is the Supreme soul. We have a small soul in our body. If our small soul meets the Supreme soul, then, our small soul will become enlightened and we will remain in blossom. Otherwise, like an extinguished lamp, we will be in low spirits and the seen worldly desires will keep us in suffering. So, we should not remain in the forgetfulness of the Supreme soul. That is our prime religion. You understand the Supreme soul as the Lord and His name as Name. So, you should have love of the Lord while reciting His name. You aim that the Name we are reciting is of the omnipresent Lord. Now you think, when you name anyone, then, is your attention not drawn to the person? So, attention is the essence in the world. Wherever, you give attention, the work is done. Where the attention is gone, that work does not get through. The ploughman gives attention to plough and ox. He ploughs. A student gives attention to his education, then, he gets educated. But our attention does not rise above the seen world. We have to recite the Lord's name with love, so that our attention goes towards Him. So, the entire endeavour in drawing the attention of the mind from the seen world to the Lord is Name. When the attention is drawn towards the Lord's recitation, then, the incessant attention is called Name. This incessant attention gives a sensation of the Lord's name in the mind and gives ecstasy. The Lord's grace gives rapture. This is Name. In this way, dyed in the love of the Lord, one sees the Lord everywhere, in nature, in flowers and plants, allover. This is Name. Turning the attention from the seen world up to reaching the Lord and getting dyed in His love, we call it Name. Name is not repetition only. Name is repetition, recitation, remembrance, and sensation. Name is life. Name is grace. Name is body soul meeting the Supreme soul. Name is love, devotion, sensation, ecstasy and rapture. When we say Name, we see a heavenly light in recitation of 'Lord' by the tongue. We feel the sensation of the Lord in the mind, heart and body cells and get immersed in the love of the Lord in exuberance. Name is our attention towards the Lord and grace from the Lord. His showering of love, sensation, ecstasy and exuberance, this is Name. Page 312 www.sikhbookclub.com 303SRI GURU NANAKCHAMATKAR (VOL-I) So now, you can judge the difference between what Name you were saying and this Name. Brahmin: You are great. You have awakened my sleep. I thought, saying the Name with the tongue is like chatting, so that people listen and say, he is a saint. Then, I thought, the mouth should be shouting, the tongue should be moving, the teeth should be moving and the beads should be moving in the hands for a few minutes, is Name. Now, I understand that it is no use reciting by the tongue. Guru: Again, you are mistaken. Recitation by the tongue is fruitful. Recitation is the function of the tongue. The tongue recites the words. The Name is also words. o dear, you understand everything again. Name is awaken-ness of the soul. The mind is enticed by the worldly desires and is in lifelessness. Awakening the mind and then remaining in that awaken-ness is Name. The body whether it is sleeping or awake has no meaning. The mind rises from the lifeless intoxication of worldly desires to soul awaken-ness and lives in the sensation of the presence of the Lord in his body. But the beginning is from 'the recitation of Name by the tongue'. Brahmin: Then, you tell my mistake, so that I understand properly. Guru: Your mistakes are two, one before this and one after. Before Name, you have to imbibe faith in the Lord. First, the Lord, then, Name and then, Lord. In the beginning is the Lord. In the end is the Lord. In between is Name. First, you have to listen to the praises of the Lord that He is the creator. He gives nourishment. He loves everybody. He loves that you live with him. He is always living. By meeting Him, we will get eternal happiness. To reach Him is our life's aim. To live with Him in this life is, our treading on the religious path. But we are in suffering. The cause of this suffering is, that we are living in the forgetfulness of the Lord. Everybody wishes to be happy and for that he tries to find happiness in the worldly desires and therefore, remains in suffering. The worldly desires are opposite of 'Remembrance of the Lord'. They are 'forgetfulness of the Lord'. The worldly desires are creating a distance between our inner self and the Lord. The true happiness is in 'Remembrance of the Lord'. When one wishes for true happiness, then, one turns his mind from worldly desires and tries to reach the Lord. When, one wishes to meet the Lord, then, one tries to Page 313 www.sikhbookclub.com ·304 SRI GURU NANAK CHAMATKAR (VOL -I) understand the goodness and the praises of the Lord. One tries to understand the goodness of the Lord, because one cannot see the Lord, He, being formless. So, he thinks of the goodness of the Lord and forms an image of the gracious Lord in his mind and makes an aim to turn his attention to His name. So, your first mistake is, that you start saying His name without first understanding the goodness and graciousness of the Lord and without making an aim to tum your attention from the seen worldly desires towards the Lord. You have not imbibed the love of the Lord in your mind. With what devotion, you say the Name? First, you have faith and love of the Lord in your mind. Then, 'Recite the Name'. Think that He is the creator and He gives the nourishment. While reciting, make an endeavor that you are living in His presence and you have full faith in Him. Brahmin yogi: Alright. It is fine (swaying his head). Then, once we have turned our mind and thoughts towards the Lord, then, what is the need for recitation by the tongue? Guru: This is a point to note. If the remembrance of the Lord, Le. 'He is present' remains in the mind always or the attention towards Him, remains always, and you are in 'praise and love of the Lord' always, and you are getting a sensation of the Lord in your mind and body incessantly, then, it is fine, the Name will settle in the breath. But, 0 saint, this does not happen unless there is immense blessing. We do understand that 'He is present' and 'He is the creator and Saviour' and it is our aim to meet him, but we forget. Our mind does not get turned from worldly desires to the Lord at once. We may understand well but the mind does not deviate from worldly entanglements towards the Lord all the time. That is why we have to make an endeavor that the mind should not remain in forgetfulness. That endeavor, because we are a body, has to be a bodily effort. Now you understand that we have made one effort, that we understand well that 'He is there' and our aim is to turn our mind from the 'worldly desires' to 'remembrance of the Lord'. But the mind does not listen to us. So, we have to make an endeavor to turn this mind. Then we realize that the mind and body are influenced by each other. The mind gets the influence of the body, like, if you pluck potatoes with your hands the whole day, then, at night you will dream of potatoes. If the mind is sad and dejected then the body becomes lazy and weak. When we understand Page 314 www.sikhbookclub.com SRI GURU NANAK CHAMATKAR (VOL -I) 305 this, then we try to find the name of the formless God in words and put it on our tongue and we recite by the tongue: oLord, 0 Lord, 0 Lord, 0 Lord. WaheGuru, WaheGuru, WaheGuru, WaheGuru. When the tongue recites the Name, then it turns from the worldly things and its attention is drawn to the words 0 Lord, °Lord. WaheGuru, WaheGuru. Now, already we are in the understanding that 'He is there', He is present. He is 'all goodness'. He is the Saviour. He gives the nourishment. Already, we have made an aim to get engrossed in His remembrance. So, with this recitation, our mind immediately rises from the worldly desires and feels a sensation of the presence of the Lord in itself, Le. sublime consciousness. Recitation by the tongue is for this purpose only, that the bodily endeavor will make the mind rise and become sublime. Then, the mind rises further, immerses itself in the Lord's love and meets the Lord. Brahmin: 0, it's wonderful. Guru: Our entire attention is towards the bodily attractions. You see, almost eight hours, we sleep. This is for the body comfort. Another eight hours is gone, in job or work for earning. This keeps the attention in bodily occupation. Rest of the eight hours is spent in laughing, playing, entertainment, meeting friends. That also, keeps the attention in bodily occupation. So, all twenty-four hours are gone, in attention towards bodily occupations. You tell now, how and when should the mind turn its attention towards the Lord? Whether somebody is educated or not but his attention is all the time in bodily chores. So, the gist is, that the attention has to be turned from the bodily attractions by some bodily occupation, and that is 'recitation of Name' by the tongue. In this way, slowly, the mind is turned towards the 'all goodness' Lord and after sometime, automatically, the Name makes the mind sublime and the Name settles in the mind. Brahmin: Is yoga better than Name? Guru: There are many practices that take you towards the Lord. But for all of them, the requirement is to renounce the world. Everybody requires salvation. If everybody renounces the world, then, after some time, the world will finish. Page 315 www.sikhbookclub.com 306 SRI GURU NANAK CHAMATKAR (VOL-I) The world may finish is one thing. But the experiences that one gets from each other, they help a man in rising. By renouncing one becomes devoid of these experiences. Then, one becomes alone. If everybody goes to the forests, then, from where will anybody get food? So, it is not possible that everybody may go to the forest and do penances. In this way, everybody will die of hunger. So, the path should be such that one remains in the world, does the necessary worldly chores, and then tums the mind towards the Lord. Then, slowly, one gets more and more attracted to the Lord and finally gets immersed in His love. Then, he can do his work with his hands and the mind will be in the love of the Lord. This is the path of'recitation of the Lord's name with love'. We have called it Name. To be immersed in the Lord's love is not a meeting of two in-animate objects. It is life. It is awaken-ness of the soul. It is a meeting of the body soul with the Supreme soul. This is real life. The person who has perceived the Lord living in him is really living. Those who have not perceived the Lord in them are in lifelessness. Name is an incessant remembrance of the Lord in our mind and an incessant love of the Lord towards us. That is a living'sensation and exuberance.
  11. nwm AiBAws kmweI dw tIcw tIcw: nwm nUM mn Aqy qn iv`c vswauxw a) suriq, jIB, A`KW, gly qy pyt iv`c vswieAw jw skdw hY[ iehnW QwvW qy nwm nUM vswaux dw Xqn krnw hY qy krdy rihxw hY[ A) nwm gw ky, bol bol ky, sux sux ky qy ilK ilK ky vswauxw hY[ lMby AiBAws nwl kwmXwbI imldI hY[ kwhlwpx qy hT TIk nhI hY[ ieh sihj dw mwrg hY[ e) nwm AiBAws kmweI dI jugqI smJx dI loV hY[ suxn dI jugqI pihlw pVHwA: mn q`k phuMc ky nwm mn iv`c vswauxw kdm-1 : bulW v`l iDAwn r`K ky rsnw nwl bolxw qy Avwj iv`c iDAwn r`Kxw qy suxnw[ kdm-2 : iDAwn bulW qy dovyN kMnW qy r`KidAW hoieAW rsnw nwl bolxw, Avwj iv`c iDAwn r`Kxw qy suxnw[ kdm-3 : iDAwn gly qy kMnW qy r`K ky rsnw nwl bolxw, Avwj nUM isr iv`c mihsUs krky, Avwj iv`c iDAwn r`K ky suxnw[ kdm-4 : iDAwn isr au`pr r`K ky rsnw nwl bolxw, Avwj nUM isr dy auprly ih`sy iv`c qwlU dy Q`ly mihsUs krnw, iDAwn Avwj iv`c itkwauxw qy mn rwhIN suxnw[AslI nwm AiBAws kmweI, mn jW suriq rwhIN bolx qy suriq rwhIN suxn dI AvsQw qoN AwrMB huMdI hY[ies styj qy hr roj phuMc ky AiBAws kmweI krI jwxI hY[ dUjw pVHwA: mn qy qn iv`c nwm vswauxw kdm-5 : rsnw nwl bolidAW hoieAW, iDAwn gly iv`c r`K ky Avwj iv`c joV ky gly dy AMdr Q`ly nUM r`Kx dw Xqn krnw hY[ smW AwpxI suivDw qy rs Anuswr[ kdm-6 : ihrdw nwBI dy Q`ly pyt iv`c hY[ iDAwn Q`ly nUM pyt qy r`K ky rsnw rwhIN bolxw, Avwj nUM PyPiVAW dI nwlI iv`c jW Q`ly mihsUs krky iDAwn Avwj iv`c joVidAW hoieAW ihrdy nUM suxwauxw[rsnw nwl boldy smyN pyt dI hrkq hoxI cwhIdI hY[ smW AwpxI suivDw qy rs Anuswr[ kdm-7 : iDAwn pyt qy jW pyt v`l r`K ky pyt dI hrkq kridAW rsnw nwl bolxw, Avwj gly qy isr iv``c mihsUs kridAW iDAwn Avwj iv`c itkwauxw qy suxnw[smW AwpxI suivDw qy rs kdm-8 : iDAwn pyt qy r`K ky pyt dI hrkq kridAW rsnw nwl bolxw, Avwj nUM isr dy au`pr (qwlU dy Q`ly) mihsUs kridAW, iDAwn Avwj iv`c itkwauxw qy suxnw[smW AwpxI suivDw qy rs Anuswr[ kdm-9 : ibnW bolx qoN Dun nUM mn iv`c mihsUs kridAW Dun c iDAwn r`K ky bYTy rihxw[ ipAwr nwl suxn dI jugqI qIjw pVHwA: auprokq nOvyN kdmW iv`c ipAwr nwl bolx qy suxn dw Xqn kridAW AiBAws kmweI krnI hY[ kdm-10 : bulW v`l iDAwn r`K ky rsnw nwl bolxw qy Avwj iv`c iDAwn r`Kxw qy ipAwr nwl suxnw[ kdm-11 : iDAwn bulW qy dovyN kMnW qy r`KidAW hoieAW rsnw nwl bolxw, Avwj iv`c iDAwn r`Kxw qy ipAwr nwl suxnw[ kdm-12 : iDAwn gly qy kMnW qy r`K ky rsnw nwl bolxw, Avwj nUM isr iv`c mihsUs krky, Avwj iv`c iDAwn r`K ky ipAwr nwl suxnw[ kdm-13 : iDAwn isr au`pr r`K ky rsnw nwl bolxw, Avwj nUM isr dy auprly ih`sy iv`c qwlU dy Q`ly mihsUs krnw, iDAwn Avwj iv`c itkwauxw qy mn rwhIN ipAwr nwl suxnw[AslI nwm AiBAws kmweI, mn jW suriq rwhIN bolx qy suriq rwhIN suxn dI AvsQw qoN AwrMB huMdI hY[ies styj qy hr roj phuMc ky AiBAws kmweI krI jwxI hY[ kdm-14 : rsnw nwl ipAwr nwl bolidAW hoieAW, iDAwn gly iv`c r`K ky Avwj iv`c joV ky gly dy AMdr Q`ly nUM r`Kx dw Xqn krnw hY[ smW AwpxI suivDw qy rs Anuswr[ kdm-15 : ihrdw nwBI dy Q`ly pyt iv`c hY[ iDAwn Q`ly nUM pyt qy r`K ky rsnw rwhIN bolxw, Avwj nUM PyPiVAW dI nwlI iv`c jW Q`ly mihsUs krky iDAwn Avwj iv`c joVidAW hoieAW ihrdy nUM suxwauxw[rsnw nwl boldy smyN pyt dI hrkq hoxI cwhIdI hY[ smW AwpxI suivDw qy rs Anuswr[ kdm-16 : iDAwn pyt qy jW pyt v`l r`K ky pyt dI hrkq kridAW rsnw nwl bolxw, Avwj gly qy isr iv``c mihsUs kridAW iDAwn Avwj iv`c itkwauxw qy ipAwr nwl suxnw[smW AwpxI suivDw qy rs Anuswr[ kdm-17 : iDAwn pyt qy r`K ky pyt dI hrkq kridAW rsnw nwl bolxw, Avwj nUM isr dy au`pr (qwlU dy Q`ly) mihsUs kridAW, iDAwn Avwj iv`c itkwauxw qy ipAwr nwl suxnw[smW AwpxI kdm-18 : ibnW bolx qoN Dun nUM mn iv`c mihsUs kridAW Dun c ipAwr nwl iDAwn r`K ky bYTy rihxw[ cOQw pVHwA: BweI gurdws jI dy Amolk kQn Anuswr surq, Avwj qy Sbd (mUrq) dy sumyl nwl Agm pRmysr q`k phuMc ho skdI hY[ ies vwsqy, cOQy pVHwA iv`c Dun (Avwj), Sbd (vwihgurU Sbd dI mUrq) qy surq dw mn qy qn iv`c sumyl krn dw Xqn krnw hY[ iqMnW dw sumyl bhuq hI sihj nwl hoxw hY[ auprokq id`qy nOvyN kdmW iv`c iqMnW dw sumyl kridAW nwm AiBAws kmweI krnI hY[ Sbd surq dy sumyl vwsqy kuJ ivSyS Xqn krny hn[ Sbd ny A`KW rwhIN surq iv`c jwxw Aqy vsxw hY[ ivSyS Xqn: kdm-19 : vwihgurU Sbd nUM ivrlw ivrlw kr ky ipAwr nwl 15-20 vwr ilKxw[ kdm-20 : ilKy hoey SbdW nUM ipAwr nwl vyK ky ipAwr nwl bolxw[ kdm-21 : A`KW mIt ky vwihgurU Sbd dI mUrq A`KW iv`c bxwauxI Aqy ieh AiBAws krnw[ kdm-22 : iPr vwihgurU Sbd nUM ipAwr nwl ilKxw, pVHnw qy A`KW iv`c Sbd dI mUrq bxwauxI[ kdm-23 : pihlW vwihgurU Sbd dI mUrq A`KW iv`c bxwauxI Aqy iPr bolxw[ies qrHw ieh AiBAws krnw[ kdm-24 : vwihgurU Sbd dI mUrq surq iv`c bxwauxI qy bolxw Aqy ieh AiBAws krnw[ kdm-25 : vwihgurU Sbd dy sit`kr sOx vwly kmry iv`c, rsoeI, dPqr qy kwr dI ipClI sIt qy suivDw Anuswr lw lYxy cwhIdy hn[ sit`kr au`pr ilKI vwihgurU Sbd dI mUrq nUM ipAwr nwl vyKxw qy A`KW qy mn iv`c vswaux dw Xqn krnw jI[ kdm-26 : bu`lW v`l iDAwn r`K ky mUMh iv`c jW rsnw qy Sbd dI mUrq bxw ky bolxw qy Avwj iv`c iDAwn r`Kxw qy suxnw[ kdm-27 : iDAwn bu`lW qy dovyN kMnW qy r`KidAW hoieAw mUMh iv`c jW rsnw qy Sbd dI qsvIr bxw ky bolxw, Avwj iv`c iDAwn r`Kxw qy suxnw[ kdm-28 : iDAwn gly qy kMnW qy r`K ky gly iv`c Sbd dI mUrq bxw ky, rsnw nwl bolxw Aqy Avwj nUM isr iv`c mihsUs krky Avwj iv`c iDAwn r`K ky suxnw[ kdm-29 : iDAwn isr au`pr r`K ky Sbd dI mUrq v`l iDAwn Dr ky, rsnw nwl bolxw, Avwj nUM isr dy auprly ih`sy iv`c qwlU dy Q`ly mihsUs krnw, iDAwn Avwj qy Sbd dy sumyl iv`c itkwauxw qy mn rwhIN suxnw[koiSS kIqI jwvy ik isr iv`c Avwj qy Sbd dI qsvIr Awps iv`c imly hox[ kdm-30 : iDAwn gly iv`c Sbd dI mUrq qy r`K ky, rsnw nwl bolidAW hoieAw iDAwn Avwj iv`c joV ky gly dy AMdr Q`ly nUM r`Kx dw Xqn krnw hY[smW AwpxI suivDw qy rs Anuswr[ kdm-31 : ihrdw nwBI dy Q`ly pyt iv`c hY[ iDAwn Q`ly nUM pyt iv`c Sbd dI mUrq qy r`K ky rsnw rwhIN bolxw, Avwj nUM PyPiVAW dI nwlI iv`c jW Q`ly mihsUs krky iDAwn Avwj iv`c joVidAW hoieAw ihrdy nUM suxwauxw[ rsnw nwl boldy smyN pyt dI hrkq hoxI cwhIdI hY[ smW AwpxI suivDw qy rs Anuswr[ kdm-32 : iDAwn pyt qy jW pyt iv`c Sbd dI mUrq qy r`K ky pyt dI hrkq kridAW rsnw nwl bolxw, Avwj gly qy isr iv`c mihsUs kridAW iDAwn Avwj qy Sbd dI mUrq dy sumyl qy itkwauxw qy suxnw[ smW AwpxI suivDw qy rs Anuswr[ kdm-33 : iDAwn pyt qy jW pyt iv`c Sbd dI mUrq qy r`K ky pyt dI hrkq kridAW rsnw nwl bolxw, Avwj nUM isr dy aupr (qwlU dy Q`ly) mihsUs kridAW iDAwn Avwj qy Sbd dI mUrq dy sumyl qy itkwauxw qy suxnw[ smW AwpxI suivDw qy rs Anuswr[ kdm-34 : ibnW bolx qoN nwm qy Dun dy sumyl nUM mn iv`c, A`KW iv`c, mUMh iv`c, gly iv`c qy pyt iv`c mihsUUs kridAW hoieAW iDAwn iv`c bYTy rihxw[ iDAwn Ac`l qy inrMqr hoxw cwhIdw hY[ ieh mn dy ibSrwm jW nwm r`qy dI AvsQw hY[ ieh AvsQw sihj nwl, ibnW hT kIqy pRwpq krn qy r`Kx dw Xqn krdy rihxw cwhIdw hY[ not: (i) cOQy pVHwA iv`c iDAwn Avwj qy Sbd dI mUrq qy hoxw cwhIdw hY[ koiSS krdy rihxw hY ik Avwj qy Sbd dI mUrq iml jwx qy iDAwn iehnW dohW iv`c itk jwvy[ (ii) isr nIvW krky, ibnW bolx qoN, pyt v`l vyKidAW hoieAw, Sbd dI mUrq pyt iv`c jW pyt dy au`qy Aqy mn iv`c bxweI r`KxI[ (iii) auprokq nukiqAW iv`c id`qw hoieAw AiBAws pihlW bol bol ky krn nwl, Sbd dw itkwau mn iv`c mihsUs hox au`qy, surq Sbd dy myl nUM joVI r`Kx dI AiBAws kmweI ibnW bolx qoN, sihj nwl suivDw Anuswr krdy rihxw hY[ (iv) AwpxI suivDw qy rs dy muqwibk hr ie`k kdm qy smW lwieAw jw skdw hY[ (v) siqgurU jI dI ikRpw nwl hI surq, Sbd qy Dun dw sumyl ho ky Agm qy Agocr vwihgurU jI dy drSn hoxy hn[ iqMnW dw pUrw sumyl kyvl qy kyvl gurpRswid nwl hI hoxw hY[ (vi) ibnW bolx qoN, ipAwr jW Bwau dw Sbd au`TidAW, bYTidAW, quridAW, lytidAW mn iv`c hr smyN r`Kx dw Xqn krnw hY jI[
  12. Version 1.0.0


    Deep spiritual book on Naam Simran and how to meet God by Bhai Sewa Singh Ji Tarmala
  13. Please listen to Gyani Kulwant Singh jee, talking about the relationship between humility and Naam. Please start listening after 26:00 min: http://www.gianikulwantsingh.com/audio/BaarahMaahaaTukhaari_ChantMahla-1/6%20-%20Thukaree%20Raag%20Baraa%20Maha%20Katha%20-%20Giani%20Kulwant%20Singh%20Ji%20%28Ludhiana%20Vaalay%29.mp3 Bhul chuk maaf
  14. Please listen to Sant Baba Makhan Singh jee (Head of Amrtisari Taksaal), narrating an anecdote from the life of Vidya Martand Srimaan 108 Sant Gyani Amir Singh jee Khalsa Sato kee Galli wale. Please start listening after 09:40 min: http://www.gurmatveechar.com/audios/Katha/02_Present_Day_Katha/Baba_Makhan_Singh_%28Sato_Kee_Gali_wale%29/Sukhmani_Sahib_Viakhya/Baba.Makhan.Singh--Sukhmani.Sahib.Katha.Part.18.mp3 Bhul chuk maaf
  15. In Memory of Shahibzadey Shaheedi, Naam Simran Smagam is happening at Darbar Sri Guru Granth Sahib Ji, Walsall, West-Midlands. Sangat Ji, We are fast approaching the 'festive season' again this year, but what does this time of the year really mean for Sikhs? This is the time of the year that one of the biggest sacrifices in history was given by our father Dhan Guru Gobind Singh Ji Maharaj. In the month of Poh Maharaj sacrificed his four sons, his mother and countless Sikhs in the name of dharam. This was the fulfilment of a promise Guru Gobind Singh Ji made in 1699 when he, as Guru, knelt down in front of the Panj Pyaare and begged them for the gift of Amrit. The Panj asked Guru Sahib what he will give to receive this Amrit and Maharaj said they will sacrifice their entire family to get this divine gift. In memory of this Baljit Singh will be doing a daily katha over 13 Days telling the full story. This is part of the Naam Simran Smagam being held at the Gurdwara. Full details are below please be sure to attend! 19th December to 31st December. Daily smagam program: morning Simran 5am-6am & evening simran 7am-8pm 13 Larivaar Shaheedi Katha 8pm-8.30pm Darbar Sri Guru Granth Sahib Ji, Rollingmill Street, Walsall, WS2 9EQ Maharaj has given and today continues to give so much for us, this time of year is a perfect time for us all to reflect on what we have really sacrificed to Maharaj. Please make effort to attend and share with others, it is so important that we all know about this chapter in our history!
  16. Version 1.0.0


    Excellent book on naam simran by Bhai Sewa Singh Tharmala
  17. Version 1.0.0


    Book on Naam Abhiyaas - Giani Sant Singh Ji Maskeen
  18. This morning I saw a painting by a Bibi Gurmit Kaur ji which hit me hard and acted as a strong reminder that I need to get on board. They say a picture is sometimes worth a thousand words. Read the pangtis from Guru Maharaj below and remember this painting. Make the Lord's Name your boat, and install the Word of the Shabad as the boatman. raam naam kar bohithaa jee-o sabad khayvat vich paa-ay. With the Shabad installed as the boatman, the Lord Himself shall take you across. In this way, the difficult ocean is crossed. sabad khayvat vich paa-ay har aap laghaa-ay in biDh dutar taree-ai. You have not meditated fearlessly on the Lord, O crazy mind; you have not embarked upon the Lord's Boat. Pause nirbhai ho-ay na har bhajay man ba-uraa ray gahi-o na raam jahaaj. rahaa-o. Why are you sleeping, and forgetting the Name, O careless and foolish mortal? ki-aa soveh naam visaar gaafal gahili-aa. So many have been washed away and carried off by this river of life. kiteeN it daree-aa-ay vaNnjniH vehdi-aa. O mortal, get aboard the boat of the Lord's Lotus Feet, and cross over. bohithrhaa har charan man charh langhee-ai. Twenty-four hours a day, sing the Glorious Praises of the Lord, in the Saadh Sangat, the Company of the Holy. Pause aath pahar gun gaa-ay saaDhoo sangee-ai. rahaa-o. In this Dark Age of Kali Yuga, the Lord's Name is the boat, which carries the Gurmukh across. kalijug raam naam bohithaa gurmukh paar laghaa-ee. Chant the Naam, the Name of the Lord, O my mind, and take to His Sanctuary. jap man naam har sarnee. The Lord's Name is the boat to cross over the world-ocean. Practice such a way of life. Pause sansaar saagar taar taaran ram naam kar karnee. rahaa-o. Embarking upon the boat of the Lord, the very fortunate ones cross over; the Guru, the Boatman, carries them across through the Word of the Shabad. har bohith charh vadbhaagee langhai gur khayvat sabad taraa-ay. O Nanak, the Name of the Lord is the boat, and the Name is the raft, O Siblings of Destiny; setting out on it, the Lord's humble servant crosses over the world-ocean. naanak naa-o bayrhaa naa-o tulharhaa bhaa-ee jit lag paar jan paa-ay. So many, so many sinners have been forgiven, O beloved one, by contemplating the True Word of the Shabad. ka-un ka-un apraaDhee bakhsi-an pi-aaray saachai sabad veechaar. They got on board the boat of the True Guru, who carried them across the terrifying world-ocean, O Siblings of Destiny. bha-ojal paar utaari-an bhaa-ee satgur bayrhai chaarh. Meditation on the Lord, Har, Har, is the boat, the raft; meditating on the Lord, the swimmer swims across. har har jap bayrhee har tulhaa har japi-o tarai taraakee. I worship and adore the Lord's Feet, the boat to carry me across. Meeting the True Guru, I am carried over. bohithrhaa har charan araaDhay mil satgur paar laghaa-ay raam. You Name, God, is the boat to carry us across. taran taaran parabh tayro naa-o. The True Guru is the boat; the Word of the Shabad will carry them across. satguroo hai bohithaa sabad langhaavanhaar. There is neither wind nor fire, neither water nor form there. tithai pavan na paavko naa jal naa aakaar. The True Name of the True Lord is there; it carries them across the terrifying world ocean. tithai sachaa sach naa-ay bhavjal taaranhaar. The Gurmukhs reach the shore beyond, lovingly focusing on the True Lord. gurmukh langhay say paar pa-ay sachay si-o liv laa-ay. The Guru is the boat, the ship, the raft; meditating on the Lord in your mind, you shall be carried across to the other side. gur bohith gur bayrhee tulhaa man har jap paar langhaa-i-aa. Meditating on Your lotus feet, I have come aboard Your boat. charan kamal jap bohith charee-ai. I get on board the boat and set out, but the ocean is churning with waves (thoughts). charh bohithai chaalsa-o saagar lahree day-ay. The boat of Truth encounters no obstruction, if the Guru gives encouragement. thaak na sachai bohithai jay gur Dheerak day-ay. He takes us across to the door on the other side, as the Guru keeps watch. tit dar jaa-ay utaaree-aa gur disai saavDhaan. O Nanak, if I am blessed with His Grace, I shall go to His Court with honor. naanak nadree paa-ee-ai dargeh chalai maan. Chant the Name of the Lord. Build your boat, and pray, "O Merciful Lord, please be merciful to me." raam naam jap bayrhaa baaNDhahu da-i-aa karahu da-i-aalaa. If you are a learned and wise religious scholar, then make a boat of the letters of the Lord's Name. jay tooN parhi-aa pandit beenaa du-ay akhar du-ay naavaa. Prays Nanak, the One Lord shall carry you across, if you merge in the True Lord. paranvat naanak ayk langhaa-ay jay kar sach samaavaaN. Let the Fear of God and neutral detachment be the boat; the Guru is the Boatman, who carries us across in the Word of the Shabad. bha-o bairaag bha-i-aa hai bohith gur khayvat sabad taraavaigo. Meeting with the Lord, the Name of the Lord, merge in the Lord, the Name of the Lord. raam naam har bhaytee-ai har raamai naam samaavaigo. The All-powerful Guru is the Boat to carry us across in this Dark Age of Kali Yuga. Hearing the Word of His Shabad, we are transported into Samaadhi. taaran taran samrath kalijug sunat samaaDh sabad jis kayray. True are the Words of the Guru's teachings. Enshrine them in your soul. gur kay bachan sat jee-a Dhaarahu. Emancipate your body, and redeem this human incarnation. maanas janam dayh nistaarahu. The Guru is the Boat, and the Guru is the Boatman. Without the Guru, no one can cross over. gur jahaaj khayvat guroo gur bin tari-aa na ko-ay. By Guru's Grace, God is obtained. Without the Guru, no one is liberated. gur parsaad parabh paa-ee-ai gur bin mukat na ho-ay. The Lord's Name is the Boat, the Bridge to cross over the terrifying world-ocean. bhavjal saa-ir sayt naam haree kaa bohithaa. Nanak, the very fortunate ones embark on the Boat of the True Guru; they are carried across the terrifying world-ocean. naanak satgur bohithai vadbhaagee charhai tay bha-ojal paar langhaa-ay. O This world, this universe, is a terrifying ocean. On the Boat of the Naam, the Name of the Lord, the Guru carries us across. ayhu bha-ojal jagat sansaar hai gur bohith naam taraa-ay.
  19. Kẖat nem kar koṯẖ▫ṛī bāʼnḏẖī basaṯ anūp bīcẖ pā▫ī. He fashioned the body chamber with six rings, and placed within it the incomparable thing. Kunjī kulaf parān kar rākẖe karṯe bār na lā▫ī. He made the breath of life the watchman, with lock and key to protect it; the Creator did this in no time at all. Ab man jāgaṯ rahu re bẖā▫ī. Keep your mind awake and aware now, O Sibling of Destiny. Gāfal ho▫e kai janam gavā▫i▫o cẖor musai gẖar jā▫ī. You were careless, and you have wasted your life; your home is being plundered by thieves. ||1||Pause|| Pancẖ pahrū▫ā ḏar mėh rahṯe ṯin kā nahī paṯī▫ārā. The five senses stand as guards at the gate, but now can they be trusted? Cẖeṯ sucẖeṯ cẖiṯ ho▫e rahu ṯa▫o lai pargās ujārā. When you are conscious in your consciousness, you shall be enlightened and illuminated. Na▫o gẖar ḏekẖ jo kāman bẖūlī basaṯ anūp na pā▫ī. Seeing the nine openings of the body, the soul-bride is led astray; she does not obtain that incomparable thing. Kahaṯ Kabīr navai gẖar mūse ḏasvaiʼn ṯaṯ samā▫ī. Says Kabeer, the nine openings of the body are being plundered; rise up to the Tenth Gate, and discover the true essence. SGGS 339 Har har akẖar ḏu▫e ih mālā. These two words, Har, Har, make up my maalaa. SGGS 388 Gur mil jīṯā har har kīṯā ṯūtī bẖīṯā bẖaram gaṛā. Meeting the Guru, I am victorious; praising the Lord, Har, Har, the walls of the fortress of doubt have been destroyed. SGGS 453 Kabeer, it does make a difference, how you chant the Lord's Name, 'Raam'. This is something to consider Everyone uses the same word for the son of Dasrath and the Wondrous Lord. ANG 1374 Says Kabeer, chant the two letters of the Lord's Name - Raa Maa. If He is your Lord and Master, He will protect you ANG 329 In the same way, Gurmantra/GurShabad is to be chanted Wahe. Guru. If you look at Sufi Zikr they chant Allah. Hu. Kar kirpā jis āpnai nām lā▫e. Those whom the Lord mercifully attaches to His Naam - Nānak cẖa▫uthe paḏ mėh so jan gaṯ pā▫e. O Nanak, in the fourth state, those humble servants attain salvation. Please forgive me for any mistakes. WJKK WJKF
  20. Here is beautiful video i came across yesterday- ~ Twins are born and not realize they were born ~- still in naam lev (unbroken current) with akaal purkh ji. http://www.youtube.com/watch?v=ToiU9-5wk80 sireeraag mehalaa 4 || pehilai peharai rain kai vanajaariaa mithraa har paaeiaa oudhar ma(n)jhaar || har dhhiaavai har oucharai vanajaariaa mithraa har har naam samaar || har har naam japae aaraadhhae vich aganee har jap jeeviaa || baahar janam bhaeiaa mukh laagaa sarasae pithaa maath thheeviaa || jis kee vasath this chaethahu praanee kar hiradhai guramukh beechaar || kahu naanak praanee pehilai peharai har japeeai kirapaa dhhaar ||1|| dhoojai peharai rain kai vanajaariaa mithraa man laagaa dhoojai bhaae || maeraa maeraa kar paaleeai vanajaariaa mithraa lae maath pithaa gal laae || laavai maath pithaa sadhaa gal saethee man jaanai khatt khavaaeae || jo dhaevai thisai n jaanai moorraa dhithae no lapattaaeae || koee guramukh hovai s karai veechaar har dhhiaavai man liv laae || kahu naanak dhoojai peharai praanee this kaal n kabehoo(n) khaae ||2|| theejai peharai rain kai vanajaariaa mithraa man lagaa aal ja(n)jaal || dhhan chithavai dhhan sa(n)chavai vanajaariaa mithraa har naamaa har n samaal || har naamaa har har kadhae n samaalai j hovai a(n)th sakhaaee || eihu dhhan sa(n)pai maaeiaa jhoot(h)ee a(n)th shhodd chaliaa pashhuthaaee || jis no kirapaa karae gur maelae so har har naam samaal || kahu naanak theejai peharai praanee sae jaae milae har naal ||3|| chouthhai peharai rain kai vanajaariaa mithraa har chalan vaelaa aadhee || kar saevahu pooraa sathiguroo vanajaariaa mithraa sabh chalee rain vihaadhee || har saevahu khin khin dtil mool n karihu jith asathhir jug jug hovahu || har saethee sadh maanahu raleeaa janam maran dhukh khovahu || gur sathigur suaamee bhaedh n jaanahu jith mil har bhagath sukhaa(n)dhee || kahu naanak praanee chouthhai peharai safalio rain bhagathaa dhee ||4||1||3|| Siree Raag, Fourth Mehla: In the first watch of the night, O my merchant friend, the Lord places you in the womb. You meditate on the Lord, and chant the Lord's Name, O my merchant friend. You contemplate the Name of the Lord, Har, Har. Chanting the Name of the Lord, Har, Har, and meditating on it within the fire of the womb, your life is sustained by dwelling on the Naam. You are born and you come out, and your mother and father are delighted to see your face. Remember the One, O mortal, to whom the child belongs. As Gurmukh, reflect upon Him within your heart. Says Nanak, O mortal, in the first watch of the night, dwell upon the Lord, who shall shower you with His Grace. ||1|| In the second watch of the night, O my merchant friend, the mind is attached to the love of duality. Mother and father hug you close in their embrace, claiming, ""He is mine, he is mine""; so is the child brought up, O my merchant friend. Your mother and father constantly hug you close in their embrace; in their minds, they believe that you will provide for them and support them. The fool does not know the One who gives; instead, he clings to the gift. Rare is the Gurmukh who reflects upon, meditates upon, and within his mind, is lovingly attached to the Lord. Says Nanak, in the second watch of the night, O mortal, death never devours you. ||2|| In the third watch of the night, O my merchant friend, your mind is entangled in worldly and household affairs. You think of wealth, and gather wealth, O my merchant friend, but you do not contemplate the Lord or the Lord's Name. You never dwell upon the Name of the Lord, Har, Har, who will be your only Helper and Support in the end. This wealth, property and Maya are false. In the end, you must leave these, and depart in sorrow. Those whom the Lord, in His Mercy, unites with the Guru, reflect upon the Name of the Lord, Har, Har. Says Nanak, in the third watch of the night, O mortal, they go, and are united with the Lord. ||3|| In the fourth watch of the night, O my merchant friend, the Lord announces the time of departure. Serve the Perfect True Guru, O my merchant friend; your entire life-night is passing away. Serve the Lord each and every instant-do not delay! You shall become eternal throughout the ages. Enjoy ecstasy forever with the Lord, and do away with the pains of birth and death. Know that there is no difference between the Guru, the True Guru, and your Lord and Master. Meeting with Him, take pleasure in the Lord's devotional service. Says Nanak, O mortal, in the fourth watch of the night, the life-night of the devotee is fruitful. ||4||1||3|| May we all go back to our innocent child hood moment in the womb and jaap naam with unbroken current (naam liv). Vahiguroo, very beautiful video and beautiful shabad put things in perspective.
  21. **OFFICIAL ANNOUNCEMENT** BOSS Sikhi Camp 2013 HAS JUST 40 SPACES LEFT! So a call out to all potential Sikhi Campers, if you want to attend this year - now is the time to apply! We know the places will fill up fast so to guarantee your place go to www.sikhicamp.org, fill in the 2 minute application form, sit back and wait for the summer of awesomeness 2013! PS - spaces will be first come, first serve ONLY. Organisers will not be accepting bribes (no matter how good your cake baking skills are people!) —
  • Create New...