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  1. Waheguru Ji For the benefit of the Sangat compiling a list of youtube channels that go in-depth in the inner journey of how to meet Waheguru. Topics like Anhad Naad, Shabd, Panch Shabd, Amrit, Maya, Kaal, Sas Gras, Rom Rom Simran ...etc. are covered and elaborated from a practical point of view. Some of these channels have hundredths of videos but very few subscribers. 1. Hum Chakar Gobind Ka 2. Bibi Parminder Kaur Khalsa (Waheguru Simran) 3. Gurmat Mediation (Bhai Dharamjit Singh Gurusar Kaunke) 4. Akal Sahai Waheguru Naamleva 5. Sikh Parchar Channel 6. Sach Naad Official (Bhai Simranjeet Singh Tohana) 7. Rabb da CamerA 8. Pmkc Canada 9. AkalDal Shabad Vichar 10. GPMKC 11. Bhai Sukhwant Singh Pmkc
  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. Waheguru Ji The practice of simran begins with the `tongue' The continuous repetition of `GURMANTAR' is the physical activity of simran. As the practice of simran with the tongue progresses GURMANTAR will begin to settle in the subconscious mind. This method is used to teach children multiplication tables. When the multiplication tables become firmly anchored in the mind the solving of sums becomes easy. In the same way to anchor GURMANTAR in the subconscious it is absolutely essential to continuously practice repeating it with the tongue. This practice of continuous repetition is called SIMRAN. In the beginning, the seeker through hearsay or by imitation adopts a certain method of doing simran. In their ignorance many seekers stubbornly practice difficult methods of doing simran which have a negative influence on the body and the mind. For example - movement of the head or some part of the body. - doing simran very loudly. - doing simran very rapidly. - ending a simran cycle with a sampat. - tying hair to the ceiling. (2) - focusing the mind on some light. - focusing the concentration between the eyes. - doing simran while standing on one leg - etc. Many other ways and methods are being practiced. Gurbani has this to say about stubborn ways :- "He who dies in obstinacy is not accepted Even though he may wear religious garb,or apply much ash to his body. Forgetting the Name, he repents afterwards."(226) "The lord Himself sees and Himself makes man see By obstinacy He is pleased not nor by many religious garbs."(686) "Practicing obstinacy & self conceit the lord is obtained not.Studying religious texts and reading them to people and wondering at shrines, the disease is eradicated not.Without the name how can the mortal obtain peace."(905 - 906) "By practicing stubborn self torture, the body wears off.Through fasting & penance the soul is softened not.Nothing else becomes equal to lord's name."(905) (3) "Without the name, in vain are all the wears & eats and accursed is the success & accursed the supernatural power." (650) "The numerous actions (supposed to please God) performed by people boost their ego. Egoistical actions are harmful, and bring along with them much suffering. Without the practice of meditation of the shabad within a satsang no offering or action is accepted by God even though those actions are performed by people who do who do only good." (Bhai Gurdas 517) In gurbani, you are introduced to a more simple & natural method. "The churn, belonging to God, O my brother, churn it slowly and gently such that the butter (that appears) may not be lost." (478) "By remembering the name with mental poise, the Divine knowledge is revealed. (429) "Whosoever, night & day, utters the Lord's name he attains unto the Guru's peaceful disposition."(1258) Just as a child keeps saying (mummy - mummy) out of love for the mother, in the same way the seeker too should do the simran of gurmanter - naturally / instinctively - calmly - respectfully - fear - faith (for God) - with love - in solitude. (4) The act of repetition or meditation needs to be done with full of faith and love, slowly & gently in a low and soft voice. Attentions need to be focused on the word "Waheguru" and one must listen to this low & soft voice with the ears. By doing this, the mind's concentration will be begun to focus on one point that is the Gurmanter (Waheguru) - The eyes will close and the mind will not be affected by outside influence. - the tongue will remain immersed in the repetition of gurmanter. - The ears will hear their own voice - The mind will soften/melt in the love - worship of the guru. This activity of simran becomes simpler in the company of Guru's devotees that is the sadh sangat. "Joining the union of the society of saints, meditate on the name of the God.(26) "Lord's meditation is attained in the Saints Society." (262) "Sing the praises of the world lord, associating with the society of saints, contemplate." (624) "Joining the society of saints, remember your lord with your soul & body. (817) "In the congregation of saints the true name of God abides in mortal's mind." (51) "Joining the guide of the saints I place God's name within my mind." (95) "O Lord God, unite me with the saint's society, that Gods name may come to abide within my mind."(1417) "Joining the society of saints, Contemplate over the name alone."(378) "Meeting with the saints society, remember Lords name, then your service will be fruitful.(617) (5) In society, there are many existing doubts about the "mantar" for simran. There is a need to have an open discussion on this matter. In this material world, the expression of the "mantra" is made through words, language and sound. But behind our material voice there is also an ineffable (subtle imperceptible) sound. According to research made by scientists, all material things are made from the combination of different imperceptible elements. If a material thing is continuously (systematically) broken down (to its basic building blocks) it assumes the form of molecules, atoms, electrons, invisible protons, and reaches the point of subtle vibrations from which the subtle sound or raag (primal sound or divine music) is born (created). Gurbani refers to this divine music as limitless sound, infinite bani, naam, shabad or the "great mantar". This infinite sound cannot be registered (heard) by our ears because it is not a creation of this material world - it is something beyond - this the suitable sound of the divine world, sound without a sound 22&(that cannot be registered by our physical ears) or Bani that can only be experienced by the inner sound through intuition. It is continuous its existence eternal. In the Japji Sahib, the stanzas on "listening" refer to item limitless sound (current). It is a reference to intuitional listening of the bani. "Both in speech and silence, He the Lord abides As He is, more can know him as such."(340) "If she hearkens to the gurus instruction,It is then that the joyous beloved meets (18) The written "mantar" is the expression of the subtle divine "mantar". When this written "mantar" is received from the satguru, then it is known as "Gur manter". Many doubts exist amongst the seekers about doing simran. (6) The first question that is asked is , Which "word" or mantra forms the basis of meditation ? (7) Within the letters of the Gurmantar, the Guru himself is present but is concealed. With in the Satgur is the Shabad and within the shabad is the Satgur. For this reason, Guru's mantar is the symbol of the Guru's illuminated presence. For example, a mother's child, Mohan, his entire personality ( both his merits and demerits ) are immersed in the word "Mohan". But "Mohan's " existence depends nor only on his name "Mohan" but it has a separate existence of its own devoid of the word "Mohan". In spite of this ( separate existence ) the word "Mohan" still is the symbol of his existence. "My master is eternal. He is seen by practicing the Name Meditation." (509) Just like a mother remembering her child with love, calls "Mohan", the blessings of her love and the vibrating emotions travel over some distance to pierce the inner seat of "Mohan's" heart. The mother's love and blessing thus reach the child. The child too returns this love through vibrations to the mother. (8) In this way between the two parties, the "love filled" transactions keep taking place. This emotions / vibrations, the more intense they are, the greater the effect on the other side and response too is of equal intensity. Just as / when Bebe Nanaki remembered her brother Guru Nanak Dev Sahib, with such intensity that Guru Sahib appeared immediately. In the same way when we recite "Waheguru" with love and faith, we are touching the deep recess of Guru's heart. The Guru too returns that love with love and blessings on the same wave length and intensity. For this reason we not only receive love and blessings from the guru for meditating on the GURMANTAR, we also by virtue of that love and blessings instinctively absorb all of Guru's virtues like mercy, forgiveness, love, happiness hue essence pleasure In this way the GURMANTAR 'WAHEGURU' keeps becoming more lovely and pleasurable. The GURMANTAR will penetrate,settle and assimilate into our physical and mental body, into every hair, into the subconscious and spontaneously we take the form of GURMANTAR itself. "As is the one whom he serves so does he himself become." (223) "When differences between me and others are removed, then whosoever I see there I see but you O Lord."' (1375) (9) There is another doubt that is prevalent- the affixing of adjectives in front or at the back of the shabad or mantar- for example...Sri Waheguru, Satnam Waheguru,Ek Ongkar Waheguru etc. some even meditate on a multiple word mantar - for example RadhaKrishan, Sitaram,Om Siva Jai Gobind, Jai Gopal, Ha-re Krishan etc. In some groups a 5 word mantar is also prevalent. It must be remembered that GURMANTAR is not just a word; lying hidden behind it is the subtle form of guru's presence personality soul light essence of love divine glance Continuously meditating of GURMANTAR with faith and love will produce a state where the letters of the GURMANTAR "WAHEGURU" will imperceptibly begin to dissolve, melt and transform into a subtle form - its illuminated form - its principle form - its bliss producing form _ love radiating form - life giving force - its Naam form These divine form/force/vibrations then change into and appear as Jingling (sounds) limitless tinkling sound Divine music (10) Just as Bhagat Kabir has said, "The letters shall perish. The imperishable Lord cannot be described through these letters." ( 340) When meditating it is easy to do so with a one word mantar and this one word mantar itself will dissolve,melt and assume a subtle form. A multiple word mantar is so much more difficult to melt or dissolve because - God is one - His subtle form is also one - His sound current is also one - His illumination is also one - His manifested form is also one - So His subtle mantar/shabad is also one Thus the meditation of the one word mantar will spontaneously bear fruits. Support of this view in gurbani appears as follows: "He who by guru's instruction utters the one name he gathers the pure glory." (747) "Nanak, he in whose mind the one word of the Lord abides, becomes mightily pleased." (261) "Veds,purans and simirts of pure words are the creation of the one word of the Lord's name."(262) "He within whose mind the one pure name abides he realizes the essence of the vedas." (1205) "Man has joined the fifty two letters, but he cannot recognize the one word of the Lord."(343) A certain divine soul has this to say on the above subject: 'The shorter the mantar, the better.Make this one word mantar reside in your heart and while attending to your daily chores keep it side by side and make lit an integral part of your life. If doubt,thought-counter thought appears try to get through to the solution through this one word.Practice repetition, meditation of this one word to such an extent that this word GURMANTAR will penetrate, settle and assimilate itself into your physical,your mental, your heart,your subconscious enabling you to hear it intuitionally.Your personality or self will immerse itself into the mantar. (11) For meditation the best time is Amrit Vela (3a.m.-6a.m.) "Rise early in the morning,repeat the name, And night and day meditate on the Lord."(255) According to this gurbani hukum,amrit-vela-early morning hours are the most beneficial for doing simran.Besides this one is also urged night and day - meditate/repeat In gurbani there are numerous places where specific instructions have been given to us:- " Whilst walking, sitting,sleeping and waking deliberate on the guru's instruction in the mind."(1006) "Standing, sitting,sleeping or walking we ought to remember the Lord all through our lives." (101) "Standing, sitting & sleeping- all the time remember the God's name." (594) "While standing,sitting or sleeping meditate on the Lord.Walking on the way sing the praises of the Lord Master. (386) "While standing or sitting meditate on God and enshrine affection for the saint's society."(297) "Standing sitting sleeping, walking with each breath of mine I contemplate on my God." (1298) "Standing sitting, sleeping and walking, this soul contemplates on you O Lord." (820) "Sitting, standing I repeat your name .This alone is the deed I do."(813) meaning all the time , non stop, every minute,second in whatever condition, always, while doing daily chores like eating, drinking awake, sleeping,getting up, sitting walking about the firm advice is DO SIMRAN ALL THE TIME. The practice of this simran meditation is most difficult. "It is difficult to utter the True Name"(9) (12) But in the company of blessed gurmukhs the mind instinctively focuses itself and the practice of simran becomes simpler. "In the society of saints one does not face any misery.By beholding and meeting the saints, the mortal becomes happy. (272) "Join the saints society. Meeting with the saints guild you shall be blessed with the Lord's elixir." (1304) "Join the society of saints and contemplate on the Lord"s wealth. Thus from as sinner you shall become holy." (631) According to our past deeds, when the fruits of our virtuous deeds flower, we obtain the true & pure 'Sat Sangat' or "Sadh Sangat' and the seekers soul awakens.Spontaneously his incessant (unbroken) simran starts and he becomes a blessed one. "When the plumule of actions of past sprouted,I met the Lord, the reveller- the detached." (204) "He on whom the Exalted Lord showers mercy, obtains the society of saints. The more he frequents the saint's congregation the more love he comes to enshrine for the Lord."(71) The external activity of simran is in the physical and mental effort.Beyond this there is simrans's divine play which is unique and wonderful. "O Slave Nanak, this is a difficult game. Only a few know lit through the guru." (219) Full article can be found on this link https://powerofthoughts-divinepower.blogspot.com/2008/07/simran-lekh-no-2.html?m=0
  4. 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?
  5. 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
  6. 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
  7. I know about the 12-4 is best for Simran in the morning. What about evening?
  8. Waheguru Ji Ka Khalsa Waheguru Ji Ki Fateh Daas was thinking for a few days now about if someone on this forum site has had any experience with there soul leaving the body and travelling whilst sitting in samadhi with eyes closed. Daas read in Sant Baba Harnam Singh Ji Rampurkhera Wale jeevani that it can happen as Baba Ji were a puran mahapursh. As Daas has seen topics written on Anhad Shabad,Dasam Daur etc it would be interesting to mention this as real life experience would be great to hear like fellow site veers as @DeNiro @Lucky @Sat1176 @ragnarok Here is a mention of the two saakhis about Baba Ji of how they travelled with their aatma soul and a list of books mentioned where a yogi is mentioned who actually did vist a city whilst sitting in samadhi. Also Bhai Sahib Bhai Veer Singh Ji wrote in Uchay Khandaan De Kautak” (Miracles of higher dimensions), Pyaray da Pyara (Lover’s lover) and Raja Shiv Nabh Singh about these happenings. Paramahansa Yogananda Autobiography of a Yogi https://www.amazon.co.uk/Autobiography-Yogi-Reprint-Philosophical-Library/dp/1565892127/ref=mp_s_a_1_1?keywords=paramhansa+yogananda+autobiography&qid=1564681728&s=gateway&sprefix=Paramhansa+Yogananada&sr=8-1 http://www.sikhnet.com/audio/soul-traveled-save-devotee-033
  9. Waheguru The awareness (surt) of the persons who do regular Simran or mediation develops an inward focus. The cloudiness of the thoughts and emotions is thinner and then they easily hear the celestial sound . This sound is known as naad. Gurbani calls it Anhad Shabad. . Anhad means the sound that is not produced by striking of two objects. This sound exists as such and has divine origin. Linkup with the Celestial Sound is an ancient spiritual jugat (technique) of the saints to reach the highest state of merger with their origin – the creator Lord. This method was referred to by Guru Nanak Dev ji ), the founder of Sikhism during his meeting with sidhas and this conversation account is described in Sidh Gosht. There are references to the Celestial Sound in all the religions however description of the method of Surt-Shabad is scant. I have come across persons who have been doing yoga and meditation and hear the celestial sound. They were searching for enlightenment and next step. The way that Guru Nanak explained is an integrated one with unfolding of the Mool and the Naam. The spiritual path through the Shabad ( celestial Sound) is described in the hymns in Shri Guru Granth Saheb ji. This spiritual path of the Shabad-surt can be appreciated only when the “shabad” is understood well. For this we have to see how Gurmat explains the creation. The world is a creation of Nirankar. Nirankar means without form or formless and in the Guru Granth Sahibji reference is to this aspect of God. The God has the power or ability meaning kala to exist as form and support the form without appearing to have any connection with the form. Continuing with the same way of expression, the Ekankar is God being one appearing as many. The Nirankar through ‘kala dhar’ created the universe. The creation is oneness- Ekankar. HE is both the Creator and the Creation. This is HIS “Akl kala”.HE also has taken “Shabad Roop” to create and sustain creation. Among the aspects of the Shabad one is sound. This is celestial sound. In the material world the sound is created due to striking of two objects so this form of sound is called ‘Ahat Naad’ , whereas the celestial sound heard during meditation is called ‘Anahat Naad’ which is not caused by striking of objects. Gurmat explains that this Shabad is everywhere and in everything. And here below some Gurbani lines from Shree Guru Granth Sahibji are given to clarify the above explanation: ਨਿਰੰਕਾਰਿ ਆਕਾਰੁ ਉਪਾਇਆ ॥ਮਾਇਆ ਮੋਹੁ ਹੁਕਮਿ ਬਣਾਇਆ ॥ ਆਪੇ ਖੇਲ ਕਰੇ ਸਭਿ ਕਰਤਾ ਸੁਣਿ ਸਾਚਾ ਮੰਨਿ ਵਸਾਇਦਾ ॥੧॥ - SGGS 1066 The Formless Lord created the universe of form. He created Maya ( the illusion to sustain separate identities ), Attachment ( to the world ) and Hukam ( HIS command ). The Creator Himself stages all the play; Listen and place the true one in the mind (here path is being referred to). - SGGS 1066 ਨਿਰੰਕਾਰ ਆਕਾਰ ਆਪਿ ਨਿਰਗੁਨ ਸਰਗੁਨ ਏਕ ॥ ਏਕਹਿ ਏਕ ਬਖਾਨਨੋ ਨਾਨਕ ਏਕ ਅਨੇਕ ॥੧॥ - SGGS 250 Nirankar Himself is form, and as Nirgun (without attributes), Sargun ( with attributes ) is One. Describe the One Lord as One, and Only One; says Nanak, HE is the One, and the many. - SGGS 250 ਜਾਤਿ ਮਹਿ ਜੋਤਿ ਜੋਤਿ ਮਹਿ ਜਾਤਾ ਅਕਲ ਕਲਾ ਭਰਪੂਰਿ ਰਹਿਆ ॥ - SGGS 469 HIS Light is in the Created and Creation is in HIS Light; know that Through HIS almighty power, HE is pervading everywhere. - SGGS 469 ਨਿਰਗੁਨੁ ਆਪਿ ਸਰਗੁਨੁ ਭੀ ਓਹੀ ॥ ਕਲਾ ਧਾਰਿ ਜਿਨਿ ਸਗਲੀ ਮੋਹੀ ॥ - SGGS 287 HE Himself is Nirgun; HE Himself is Sargun. This manifestation is His power (kala dhar), the entire world is fascinated. - SGGS 287 ਉਤਪਤਿ ਪਰਲਉ ਸਬਦੇ ਹੋਵੈ ॥ ਸਬਦੇ ਹੀ ਫਿਰਿ ਓਪਤਿ ਹੋਵੈ ॥ -SGGS 117 Creation and destruction happen through the Shabad. Through the Shabad, creation happens again. --SGGS 117 The Question in Sidh Gost - ਸੁ ਸਬਦ ਕਾ ਕਹਾ ਵਾਸੁ ਕਥੀਅਲੇ ਜਿਤੁ ਤਰੀਐ ਭਵਜਲੁ ਸੰਸਾਰੋ ॥ Where is the Shabad said to dwell? Which will carry us across the terrifying world-ocean? The Answer by Guru Nanak in Sidh Gost – ਸੁ ਸਬਦ ਕਉ ਨਿਰੰਤਰਿ ਵਾਸੁ ਅਲਖੰ ਜਹ ਦੇਖਾ ਤਹ ਸੋਈ ॥ That Shabad dwells unknown , within everything . wherever I look, there I see the Shabad(HIM). - Sidh Ghost SGGS 944 Shabad that pervades the entire creation has also taken the form of words and is Gurbani. This is why Sri Guru Granth Sahib ji is known as Shabad Guru. The Shabad Roop Gurbani is the first place where the Sikh focuses his Surt (conscious awareness) . The Gurbani changes the state of mind of the Sikh. The Gurbani guides and gives direction and knowledge. As the Sikh progresses spiritually, so does this level of guidance. The Sikh does Waheguru Simran as well. The knowledge of The Mool (Naam) unfolds. The Naam starts to permeate the psyche of the Sikh. The Sikh hears the Anhad Shabad. The Sikh perceives HIS presence and starts to live in Hazuri. The Sikh has many spiritual experiences and is able to manage the five passions. The Shabad Guru is perceived within as a guide and companion. There is communion with the Shabad Guru. The Anhad Shabad shows its different roops and ever pulls the Surt upward. The Gurmat path of Shabad-Surt is an integrated one. There are references to the celestial sound in scriptures of other religions as well.The Celestial sound is mentioned as primodal sound of creation . This sound is surely a sound of creation. The meditators hear it in various forms. It has sound of the five elements and is thus also known as panch shabad. It also comprises sound of all the 84 lac created beings. The Shabad is coming from the tenth Gate (Dasam Dwar). Gurmat way is to listen to the Anhad Shabad and keep doing Simran. As this meditation is continued the quality of sound changes.This Shabad is a transformer and ever pulls the Surt inward or rather upward. The Sikh's mind is in raza,The haume is waning through the simran .The Surt ( conscious awareness)of the Sikh is subtle due to regular Simran and is thus able to connect well with the Anhad Shabad. For the Sikh Anhad Shabad is Guru Roop and thus has preet (feeling of love). The integrated path of Gurmat enables the Sikh to feel His presence, to see the oneness and to be one. ਸਤਿਗੁਰ ਮਿਲਿਐ ਧਾਵਤੁ ਥੰਮ੍ਹ੍ਹਿਆ ਨਿਜ ਘਰਿ ਵਸਿਆ ਆਏ ॥ ਨਾਮੁ ਵਿਹਾਝੇ ਨਾਮੁ ਲਏ ਨਾਮਿ ਰਹੇ ਸਮਾਏ ॥ ਧਾਵਤੁ ਥੰਮ੍ਹ੍ਹਿਆ ਸਤਿਗੁਰਿ ਮਿਲਿਐ ਦਸਵਾ ਦੁਆਰੁ ਪਾਇਆ ॥ ਤਿਥੈ ਅੰਮ੍ਰਿਤ ਭੋਜਨੁ ਸਹਜ ਧੁਨਿ ਉਪਜੈ ਜਿਤੁ ਸਬਦਿ ਜਗਤੁ ਥੰਮ੍ਹ੍ਹਿ ਰਹਾਇਆ ॥ ਤਹ ਅਨੇਕ ਵਾਜੇ ਸਦਾ ਅਨਦੁ ਹੈ ਸਚੇ ਰਹਿਆ ਸਮਾਏ ॥ ਇਉ ਕਹੈ ਨਾਨਕੁ ਸਤਿਗੁਰਿ ਮਿਲਿਐ ਧਾਵਤੁ ਥੰਮ੍ਹ੍ਹਿਆ ਨਿਜ ਘਰਿ ਵਸਿਆ ਆਏ ॥੪॥ - SGGS 441 Meeting the True Guru (shabad guru), the wandering mind is held steady; it comes to abide in its own home. It trades in the Naam, does jap of the Naam, and remains absorbed in the Naam. The outgoing, wandering surt, upon meeting the True Guru, finds the Tenth Gate. There, Ambrosial Nectar is food and the celestial music resounds; the shabad that is keeping the world supported. The many strains of the unstruck melody resound there, as one experiences the merger with the true one. Thus says Nanak: by meeting the True Guru, the wandering mind becomes steady, and comes to dwell in the home of its own self. - SGGS 441 Source: https://naamaukhad.blogspot.com/2012/11/48waheguru-simran-anhad-shabad.html?m=1
  10. Waheguru Ji Bhai Sewa Singh Ji explains how doing simran out loud will bring the scattered attention together making it easier towards the inward journey to Waheguru.
  11. WKKWKF everyone, I have been doing mantar jaap for a while now. It starts on my tongue (at the back of my throat ) sporadically during the day. Though I also sit down and meditate with the same mantar. I feel like my mind is now more settled and I don't keep looking at the time, and sometimes when my mind wanders I pull it back. How can I progress?
  12. 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.
  13. Thought it would be useful to create a topic with links to Waheguru gurmantar jaap for us to jap along with when struggling to do it on our own. Useful posts like this probably getting buried in the other topics. Please keep posts limited to straight (nirol) gurmantar jaap and not kirtan mix simran.
  14. Version 1.0.0


    This book is by a Radasoami Saint Baba Fakir Chand. He openly shares the inner spiritual journey as explained in their teachings. He discloses the stages and experiences on the path of simran and the sound current. Very interesting read. 5 word mantra chanted by Radasoami's are : JotNiranjan Ooaankar Rarangkar Sohang Satnaam
  15. 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
  16. Playlist of questions and answers Bhai Simranjeet Singh Ji Tohana is doing with Naam Abhiyaasis. Very encouraging to listen to. It might be a good idea to download these videos in case they disappear in the future. Also, to translate them into english.
  17. 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.
  18. 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[
  19. Version 1.0.0


    Deep spiritual book on Naam Simran and how to meet God by Bhai Sewa Singh Ji Tarmala
  20. An excellent explanation worth reading. Clearly explains the goal we are trying to achieve when doing simran. The penny finally dropped for me when I read this article. A Seeker’s Guide to Samadhi Samadhi is a hot topic in yoga circles. Some practitioners believe samadhi and enlightenment are synonymous. Others think samadhi leads to enlightenment, while yet another group is convinced samadhi makes the mind go blank. Some of those seeking samadhi hope it will fall into their hands if they pray hard enough, and others believe the techniques of yoga and meditation will push them toward samadhi or pull samadhi toward them. In the 30 years of my career as a teacher, I have encountered many students and seekers from different walks of life. I have found them to be good people, very sincere. All of them have an essential qualification in common—a burning desire to have a direct experience of samadhi. Trying to attain samadhi without having a clear idea of what it is, without adopting a systematic approach, and without completing the preparatory steps is like trying to build a skyscraper when you have never seen one, do not have a blueprint, and do not know how to lay a foundation. You will waste your time and energy and reach nowhere. Just as mastery in any field—surgery, physics, music—requires prolonged, systematic preparation, so does attaining the highest goal of yoga. This goal is attainable only for those who follow a system. The Bhagavad Gita, one of the most acclaimed texts of yoga, delineates the key prerequisites. It holds that the practice of yoga is painless for those who adopt a balanced diet, balanced exercise, balanced thinking, balanced sleep, and who perform their actions with balanced understanding. These five elements are essential in laying the foundation for a meditation practice. Those who overeat or indulge in fasting suffer from various diseases. Those who exercise too much or too little suffer from exhaustion or sloth. Those who think too much or who fail to use their mind properly become the victims of anxiety or stupor. Those who sleep too much or too little suffer from inertia or hallucinations. Those who act without a balanced understanding of their actions and the consequences of their actions suffer from doubt and fear. When we design our practice against the backdrop of these five elements, our vitality, endurance, comprehension, freshness, and spontaneity expand. As these qualities expand, so does our capacity to concentrate. It is on this solid foundation that you place the formal threefold practice of yoga sadhana: dharana (concentration), dhyana (meditation), and samadhi (spiritual absorption). These three are like the three stages of a pilgrimage. Let’s say you decide to enhance your understanding of spirituality by making a pilgrimage to Mount Kailash. For several weeks before you set out, your entire focus is on preparing for your journey—gathering the necessary clothes and equipment, packing, and then taking the long flight to Nepal. Once in Nepal, you shift into survival mode for the six-day jeep ride along bumpy dirt roads to Mount Kailash. You can hardly breathe because of the high altitude and the thick dust; the sun is blinding and the shocks on the jeep are so bad you feel like your spinal cord is being shattered. You feel hot all day, cold all night, and weak and tired most of the time. Then comes the slow, arduous climb up around Mount Kailash and back down again. During this three-day hike, you can take only one step, one breath at a time. At first it takes all your effort, then you find your inner rhythm, and once you do, it’s as if the mountain itself lifts you up and carries you. Upon reaching the summit, you find yourself filled with great delight and a sense of fulfillment. When you return home, it takes almost a month to recuperate. But you remember the exquisite joy you felt when you reached the peak. That sublime feeling stays with you like a sweet whisper calling you to return to your inner Self. That’s what this progressive threefold practice entails: first comes concentrated effort, known as dharana; second, the effortless flow of being there with full awareness of yourself and your entire surroundings, known as dhyana; and third, becoming one with that state of experience brought about by this effortless flow. This is known as samadhi. The Yoga Sutra, the central text of yoga philosophy and practice, calls these three steps samyama. By stringing dharana, dhyana, and samadhi together, the technical term samyama tells us that there is a natural process of starting our practice and reaching the goal of the practice. Most aspirants must follow this process. There is a rare exception—one that flows from complete surrender to God, which is not easy to come by. The grace of God has its own selection process. When it comes, it comes. And when it does not come, it does not come. Therefore let us focus on the three elements that depend on our human effort: dharana, dhyana, and samadhi. Step by Step The first step, dharana, is loosely translated as “concentration.” The Yoga Sutra gives a specific definition of this word: “to confine the mind or fix it in a well-defined space.” Space is infinite. Because it does not have shape, color, or form, identifying space is very difficult. Therefore, to confine the mind to a space, you have to first separate it from the rest of infinite space by putting a border around it. In discussing concentration, Vyasa, the foremost commentator on the Yoga Sutra, advises bringing the mind to a space that is well defined, such as the area around your navel center, the heart center, the center between the eyebrows, or to a particular external point, such as a flame or a particular image. Once you have decided to bring your mind to the center of your forehead or your heart center, for example, you must then select an object to occupy that space. The object you select—the cross, the Star of David, an image of Ganesha, a yantra, or a mantra—facilitates the mind’s ability to stabilize itself in the confines of that space. Yet when you focus your mind on that object, you’ll soon notice that it is also contacting many other objects in addition to the one you have chosen. In other words, the mind is distracted. Distraction is the mind’s tendency to contact various objects at a fast speed and forget both the main object it was supposed to be aware of and the space in which it was supposed to be confined. Rather than giving in to the habit of distraction, bring your mind back to the chosen object and allow your mind to focus on that. By repeatedly practicing this process of bringing the mind back, you will develop a habit of maintaining that object in your mind field for a longer period. If the object of concentration stays in your mind for a longer period of time than the objects that distract you, you have achieved a state of concentration. Concentration and distraction flow side by side. The only difference is that one stream—the stream of concentration—is stronger, heavier, fuller than the other. That defines concentration. It’s not that your mind is no longer becoming distracted, but that the object of concentration stays in your mind longer than the distracting objects do. As concentration matures, it turns into meditation, or dhyana. This is the second step. Meditation begins when the process of focusing your mind on the object occupying that space is not interrupted by any other thoughts, or the mind stays on that object for a long period of time without much interruption. So dhyana is a continuation of dharana; your meditation is a more mature state of your concentration. Students often wonder at what point the process of concentration turns into meditation. Many saints and yogis say that if your mind remains concentrated on one object for at least 12 breaths, you have achieved a state of meditation. If within that 12-breath period, your mind shifts from one object to another object, you are still at the stage of concentration. Think of oil pouring from one container to another container. Oil is thick and viscous so it pours out in an unbroken stream. The unbroken flow of your stream of awareness is meditation. And when this process of unbroken awareness lengthens further, it matures into the third step, samadhi. Samadhi dawns when your mind becomes completely absorbed in the object occupying the space to which you have confined it. In samadhi, the process of concentration, the object of concentration, and the mind that is trying to concentrate or meditate all have become one. The mind is no longer focusing on the object in an objective manner. All that remains in awareness is the content, the essence, of that object. In other words, in samadhi you are aware only of the essence and not of the details. For example, if you have been meditating on the cross, you are no longer aware that it is made of the finest ebony or is covered with gold. All that remains is awareness that it is an object laden with a great sense of sanctity and divinity, that it indicates your relationship with that higher divinity. That feeling is there—that is all. And in that feeling it appears as if the object does not have any form of its own. It is totally devoid of any form. All that remains is pure awareness. That’s called samadhi. Let’s examine the difference between meditation and samadhi. In meditation you are fully one-pointed, but that one-pointedness simply refers to the fact that your mind is focused on one object. When you analyze it, you see that deep down, the mind is not perfectly one-pointed. In meditation you are still aware of yourself as a meditator and at the same time you are aware of the object of meditation and of the process of meditation. So three things are going on continuously in your mind: (1) you know you are meditating, (2) you know on what you are meditating, and (3) you know you are the meditator. However, you have only one mind and that mind cannot be broken into pieces. It’s not that one part of your mind is on yourself, and another part is on the meditative objective. It’s a matter of intensity. When you are meditating you are more intensely aware of the object of your meditation, for example, than you are of either yourself or the process of meditating. So one stream is the major stream flowing in your mind field and the other two streams are secondary. In samadhi, the process of concentration, the object of concentration, and the mind that is trying to concentrate or meditate all have become one. As you practice focusing the mind on the object of your meditation, eventually your awareness becomes so focused on that object that not the tiniest part is left to analyze, feel, and think that you are the meditator and this is the process of meditation. It requires an exclusive absorption in the object of your meditation for these three streams to merge. That is why in English samadhi is called “spiritual absorption.” No part of your mind is left to maintain the awareness of anything other than the object of your meditation. Then neither internal nor external causes distract you. You are simply in a state of deep stillness, tranquility. And that state may last 30 seconds or two minutes (much longer when you become well practiced), and then suddenly you become aware of some external sound, or you think of checking your e-mail, or you remember you have to meet someone, and you slip from samadhi and become outwardly oriented. You realize you are sitting on your meditation cushion and you still have some practice time remaining, so then you start all over again, making an effort to go from concentration to meditation to samadhi. If you have been practicing for a long time it does not take too long to get back to a heightened state. It may take just a fraction of a second for you to fall from samadhi to concentration, but you can also climb back up very quickly if you have gained maturity in your practice. If not, it may take some time, even though the memory of that joyful state of samadhi is still there, and the passage to reach there is also very fresh in your memory. Your daily practice reinforces the joyful experience of samadhi, making your memory stronger, clearer, and deeper, thus enabling you to retrieve that memory at will. The memory pertaining to the experience of samadhi empowers you to reach samadhi faster and more effortlessly. That is why consistent daily practice is the way to reach and retain the experience of samadhi. Signs of Spiritual Progress Before you enter a state of samadhi, there is a thrill of experiencing stillness. And there are experiences which go with stillness that may distract you, such as clairvoyance or extraordinary sensory experiences. These experiences are called siddhis—yogic accomplishments for those who have never experienced samadhi, and obstacles for those who have experienced it. These siddhis, regardless of how profound or shallow they are, how meaningful or meaningless, are signs that you are on your way to samadhi. As a practitioner, you should not be anxious about these signs nor should you have any fear if these signs appear. Simply keep your focus on your destination, your main goal, which is samadhi itself. Furthermore, anxiety regarding when you are going to reach there, doubt about whether or not you will reach there, fear of never reaching there, and worry about what will happen to you and your loved ones if you do reach there are the breeding grounds for distraction. Not making a big deal about samadhi and yet striving to reach it in the most natural manner is the way to protect the mind from all possible distractions. That is why yogis say, “Work hard but take it lightly. Achieve the highest but don’t make a fuss about it.” This attitude, called vairagya (dispassion or non-attachment), is necessary for protecting and nurturing your practice. You have heard it said that practice makes perfect. But it is important to remember that it is only perfect practice that makes you perfect. Building a practice can be compared with building a house. A house can be small or big, simple or elaborate. A house can be fitted with lots of amenities or can lack even the most basic facilities. Such is the case with a practice. It can be profound or shallow. It can be designed to take us all the way to samadhi or simply conform to cultural expectations. The function of the practice determines the form. The loftier the form and the grander the goal and objective, the more detailed the architectural plan must be. The most important aspect of this plan is building a foundation that is capable of supporting the structure you wish to erect. The fundamentals of any fruitful practice are those from the Bhagavad Gita delineated earlier: balanced diet, balanced exercise, balanced thinking, balanced sleep, and performing our actions with balanced understanding. Next comes cultivating a conducive posture. The posture most conducive to our practice is one in which the head, neck, and trunk are in a straight line, the shoulders are relaxed, and the breath serene. Then comes uniting our mind and breath with each other. Uniting the forces of our breath and mind allows us to concentrate with the fewest distractions, thus enabling us to concentrate for a longer period of time on our chosen object. Prolonged concentration matures into meditation, and meditation matures into samadhi. The repeated experience of dharana, dhyana, and samadhi deepens our memory of samadhi. In subsequent practice sessions, this memory both pushes us toward samadhi and pulls samadhi toward us. There comes a time when this process becomes absolutely effortless. This effortless state of samadhi is called dharma megha samadhi, a samadhi laden with a cloud of virtues—spiritually uplifting and enlightening experiences. From this emerges an indescribable state of awareness devoid of all desires, including the desire for any benefit from samadhi other than samadhi itself. This is the state of nirbija samadhi—the highest samadhi, which sages like Patanjali and Buddha experienced. May we, their students, one day also attain this luminous experience.
  21. Waheguru Piyaron! I am not a Sikh ... I am Hindu but from 4 5 years i am believing in Ik Onkar and my life is going much easy! From last year i have started doing simran in the evening.. First i do Mala of Mol mantar.. And then Path Of Shiri Jap Ji Sahib.. I continued this few months then i added Choupai Sahib.. then now i have added Rehras Sahib too.. Suggest me how i can be still better? I also do two mala of Dhan Guru Nanak Chanting.. And sometimes i get alot heart in simran that i got in rhythm.. Also at some times i feel so distracted that my Eager is asking me to stop and get up still i dont get up i fight with my ego! And continues.. I am not stil able to do Amrit vaila.. So suggest me what i can to make my evening prayer even more Peacefull and conected to my Lord !
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