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Some Simran/ Meditation Techniques To Remember Our Bapu Ji.

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  • 9 months later...
  • 6 months later...

I was reading Bhagat Kabir's bani in Sri Guru Granth Sahib Ji and came across the following pangties:

Ang 333

oulattath pavan chakr khatt bhaedhae surath su(n)n anaraagee ||

I turned my breath inwards, and pierced through the six chakras of the body, and my awareness was centered on the Primal Void of the Absolute Lord.

aavai n jaae marai n jeevai thaas khoj bairaagee ||1||

Search for the One who does not come or go, who does not die and is not born, O renunciate. ||1||

Another interpretation I read somewhere was "I reversed my breath". After a bit of research I found out there is a yoga technique called Reverse breathing which goes as follows:

As you inhale expand your chest but at the same time slightly pull in your navel. I was surprised in that this was the very technique I was shown of how to do saas giras simran. This is also what I believe Sant Baba Isher Singh (Rare Wale) says in one of his audio recordings about applying a little pressure on the navel to invoke rom rom simran. Anyone reading please note you are not supposed to pull in the stomach more than half and inch. Its a very slight tug, which should be hardly noticeable. Its NOT kapal bhati!!!!

So with inhale, say Wahe mentally + pull in navel

whilst exhaling, say Guru + release navel.

Takes a bit of getting used to and feels quite strange, but the more you do it the more easier it becomes.

Focus on the sound of the mantar with your inner ears and NOT put your diyan into the navel going in and out.

Edited by Sat1176
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Ang 327

man rae pavan dhrirr sukhaman naaree ||1|| rehaao ||

O mind, hold your breath steady within the central channel of the Sushmanaa. ||1||Pause||

oulattee ga(n)gaa jamun milaavo ||

Turn your breath away from the left channel, and away from the right channel, and unite them in the central channel of the Sushmanaa.

bin jal sa(n)gam man mehi nhaavo ||

At their confluence within your mind, take your bath there without water.

Ang 328

sehaj sehaj gun ramai kabeer ||3||26||

Slowly, steadily, Kabeer chants the Glories of God. ||3||26||

Ang 332

guramath manooaa asathhir raakhahu ein bidhh a(n)mrith peeoueeai ||1|| rehaao ||

Through the Guru's Teachings, hold your mind steady and stable, and in this way, drink in the Ambrosial Nectar. ||1||Pause||

Ang 478 - Beautiful description of simran.

har kaa bilovanaa bilovahu maerae bhaaee ||

Churn the churn of the Lord, O my Siblings of Destiny.

sehaj bilovahu jaisae thath n jaaee ||1|| rehaao ||

Churn it steadily, so that the essence, the butter, may not be lost. ||1||Pause||

than kar mattukee man maahi biloee ||

Make your body the churning jar, and use the stick of your mind to churn it.

eis mattukee mehi sabadh sa(n)joee ||2||

Gather the curds of the Word of the Shabad. ||2||

raam naam lag outharae theeraa ||4||1||10||

one is carried across to the other side, holding fast to the Lord's Name. ||4||1||10||

Ang 1123

ree kalavaar gavaar moodt math oulatto pavan firaavo ||

You barbaric brute, with your primitive intellect - reverse your breath and turn it inward.

man mathavaar maer sar bhaat(h)ee a(n)mrith dhhaar chuaavo ||1||

Let your mind be intoxicated with the stream of Ambrosial Nectar which trickles down from the furnace of the Tenth Gate. ||1||

nagaree eaekai no dharavaajae dhhaavath baraj rehaaee ||

There are nine gates to the one city of the body; restrain your mind from escaping through them.

thrikuttee shhoottai dhasavaa dhar khoolhai thaa man kheevaa bhaaee ||3||

When the knot of the three qualities (Tamo gun, Rajo gun, Satogun) is untied, then the Tenth Gate opens up, and the mind is intoxicated, O Siblings of Destiny. ||3||

Edited by Sat1176
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  • 2 months later...

Occasionally close the mouth and breathe through the nostrils. If you feel that both nostrils are active, which you can also check by placing your finger underneath your nose, then this is the ideal time then take your simran internally. (Didn't know that was possible as I thought only nostril is active at any given time.)

Following on from my earlier post I have come to learn that once air is flowing equally through both left and right nostrils then it a good time to bring your focus and come sit between the two eyes. (trikuti or treveni as they call it.) I've been observing this myself and after a certain time but not always both nostills do open up. When it doesn happen the medititive state does feel much more deeper and stronger. My body and arms feel really heavy as if my consciousness (surti) isn't in my lower part of the body. I'll be honest it does feel very strange indeed and quite scary. I guess you have to persevere on and go with the flow.

I've been reading the following passage in SGGS on Ang 1159

nij padh oopar laago dhhiaan ||
I focus my meditation on my inner self, deep within.

raajaa raam naam moraa breham giaan ||1|| rehaao ||
The Name of the Sovereign Lord is my spiritual wisdom. ||1||Pause||

mool dhuaarai ba(n)dhhiaa ba(n)dhh ||
In the first chakra, the root chakra, I have grasped the reins and tied them.
(I beileve that is referring to contracting the PC muscle, or root lock as it's known)

rav oopar gehi raakhiaa cha(n)dh ||
I have firmly placed the moon above the sun.

pashham dhuaarai sooraj thapai ||
The sun blazes forth at the western gate.

maer dda(n)dd sir oopar basai ||2||
Through the central channel of the Shushmanaa, it rises up above my head. ||2||

pasacham dhuaarae kee sil ourr ||
There is a stone at that western gate,

thih sil oopar khirrakee aour ||
and above that stone, is another window.

khirrakee oopar dhasavaa dhuaar ||
Above that window is the Tenth Gate.[/

I can't figure out the line :
rav oopar gehi raakhiaa cha(n)dh ||
I have firmly placed the moon above the sun.

In Yogic terms Moon refers to the left eye and the Sun refers to the right eye. But how does one place the moon over the Sun? Is it close the right eye and focus your left eye on the left tip of the nose or focus both eyes on the tip of the nose?
Even Sant Isher Singh (Rare Wale)/ Sant Waryam Singh in their books say there comes a time when you need to focus on the tip of your nose.

Also what is being referred to the as the Western Gate? Is it the right ear possibly????

I kindly request that my posts are not reproduced on other forums. This site is a little more open minded than others and I am only sharing my thoughts and basic knowledge. I am blind myself and only have my guru to show me a way. If he desires, then only with his kirpa will I make it to the charan of his lotus feet.

Waheguru Mere Bharaya Hath Rakhe... Edited by Sat1176
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Vahiguroo nice post sat veer..i will reply soon but nothing beats asking a mahapursh who went through all the stages than me replying based on superficial knowledge..i will follow some of your advise regarding the technique..!!

Just an question what you actually focusing on tirkurti(3rd eye)- gurughar mantar or just dhuni of shabad or your body transcendent to sargun and nirgun etc?

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Any views you have on it would be most appreciated.

I wish mahapursh were open about bhagti in general. Personally I think they know most people have an allergic reaction if chakras or any kind of breathing technique is mentioned. That’s why we don’t hear about it on stages of gurdwaras in general. Very few mahapursh can be bothered with people of today because people just want to debate or have justification for everything and not do the practical.

Bro, I'm not getting into the whole Sargun/Nirgun thing because I feel it’s going to lead me down a path where we have to research what is nirgun and what is sargun exactly. I get the gist of it and that is enough for me at this stage. Which one is higher or lower is of no relevance to me at this stage of my spiritual life because I’m a beginner. Too much knowledge can also become a hindrance and not enough can be a downfall. Where is that right balance I don’t know. To me nirgun or sargun roop are one and the same. I have firm faith waheguru knows my simran is for him.

What should we visualize if anything? From what I’m hearing and reading using visualisation of guru’s pictures accurate or not or ik ongkar or the actual spelling of waheguru are all tools you help you still your mind and build one pointed concentration and stop it wondering. There was one pangti I read where it said keep the guru’s charan embedded in the heart/mind. Here is a similar one:

kar sangat nit saaDh kee gur charnee chit laa-ay. ||1|| rahaa-o.

Always keep the Company of the Holy, and focus your consciousness on the Feet of the Guru.

Ang 47, Bani Guru Arjan Dev Ji

What does that mean? Visualise a pair of feet and pretend they are Waheguru’s. One nanaksar mahapursh said focus on the padam you see drawn on the sole of Guru Nanak’s Dev Ji's feet in their famous painting of Guru Nanak Dev Ji. If that helps you achieve mind focus and makes your feel as if your simran stronger and more directional then why not.

I was listening to another mahapursh the other day where he simply stated make your mind one pointed like a compass needle. Like the needle always returns to the north position keep bringing your mind back if it begins to wonder and keep your nishana on waheguru. I liked that analogy. Easier said than done though! Personally speaking I’m shocked at the stuff that comes to the surface when I try and do simran. However at least I’m becoming aware when this begins to happen and you can try and stop it, either by coming back to bhakri bani or temporarily opening you eyes so as to try and drown out your incoming thoughts.

It’s a very personal decision what feels right for the individual to help them achieve this. But eventually there will come a time when we have to rise above this all. Guru ji says the light of divine is within us all and the journey we have to make is internal. I’m sure he knows that at the end of the day our bhagti is directed at him. He is Guru Nanak and he is everyone else. There is nothing but Him….TuHi TuHi Tui Hi.

The jaap of “waheguru” mantar in the literal sense will stop when you know your thoughts/mind are dead. That is what I believe guru ji means when he says be dead while yet alive which I am reading again and again in SGGS.

But that line is very close to point when we enter a sleep state. At that point we are to listen only with our inner ears for a anhad shabad or it might simply manifest itself. Its never been described or is indescribable except saying its like sounds like a particular instrument and we will love it when we hear it.

I’ll be honest and open here, sometimes when I sit down and its quiet I can hear this buzzing/ringing in my ears which is very faint. Is this the anhad shabad or simply the noise of my own inner being or air flowing through my body/brain. Am I supposed to focus on this or not? I know for a fact my thoughts are still coming so I don’t believe this is what I’m searching for. Yet when I do put all my attention on listening to it when I’m thoughtless even if it is for a few seconds I do feel my meditative state is going deeper within.

Think I’ve gone off track so back to your question. From what I’m learning and which agrees with my own interpretation of what SGGS might be trying to convey is that we need to focus on the gurmantar/shabad. The Sound! Sitting down at the trikuti to my understanding doesn’t mean straining your eyes or applying pressure to try and pierce through or bursting open some doors so some light magically appears. It means take all your surti to that place where the 3 nadi’s meet. With your surti there keep on reciting “Waheguru”, as if you are siting outside a door and waheguru is on the otherside, and listerning to the gurmantar with full concentration. We must keep on "kooking" at Waheguru’s door which is at that point. I hope that door will eventually open for us too and he welcomes us in. I don’t believe it’s a door in the literal sense either but a doorway through which we must walk through to take us deeper within.

I still think there are many more things which I’m yet to discover and if and when I find out anything more I’m happy to share. Even though everyone likes to keep it gupt or provide what ever justification to themselves which makes them feel more special than someone else. I can’t honestly believe if we talk about it our bhagti it will lesson or be lost. I personally don't have any kammyee so what could I possibly loose. Yes I do understand that talking about it can lead to inflation of ones ego, or thinking I’m better or higher or know it all. I hope my post doesn’t come across that way because that it is not what they are intended for. To be honest I don’t even know why I’m writing all this. Is it to solidify where my understanding is taking me or is it because there might be someone else out there with the same views as me who is lost who might be searching for those little gems that might make a difference to them, who when reading this appreciates it and says I wish someone had told me that. Bit of both I guess.

The way I understand it is that we need to make it our end goal is to get to Waheguru before our breaths run out, not after we die. Otherwise we are going to be back here again or wherever he chooses to send us because we didn’t make it. That is made quite clear in Sri Guru Granth sahib.

gur parasaadhee man vasai naamae rehai samaae ||

By Guru's Grace, He dwells in the mind, and one remains immersed in His Name.

gur sabadhee har paaeeai bin sabadhai bharam bhulaae ||1||

Through the Word of the Guru's Shabad, the Lord is found; without the Shabad, people wander, deceived by doubt. ||1||

man rae nij ghar vaasaa hoe ||

O mind, dwell in the balanced state of your own inner being.

raam naam saalaahi thoo fir aavan jaan n hoe ||1|| rehaao ||

Praise the Lord's Name, and you shall no longer come and go in reincarnation. ||1||Pause||

har eiko dhaathaa varathadhaa dhoojaa avar n koe ||

The One Lord alone is the Giver, pervading everywhere. There is no other at all.

sabadh saalaahee man vasai sehajae hee sukh hoe ||

Praise the Word of the Shabad, and He shall come to dwell in your mind; you shall be blessed with intuitive peace and poise.

Guru Amar Das Ji, ang 36


I am foolish and ignorant; I seek Your Sanctuary. Please be Merciful and unite me with the Lord.

ham moorakh mugaDh sarnaagatee kar kirpaa maylay har so-ay.

Edited by Sat1176
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Following on from my earlier post of the pangtis of Bhagat Kabir Ji bani in SGGS.

I found the following with reference to the western gate.

pashham dhuaarai sooraj thapai ||

The sun blazes forth at the western gate.


The saints tell that God is within our body and also tell us the way to find Him. The seat of mind and soul is behind the eyes, between the eyebrows, from where the consciousness spreads throughout the body. This point has been called by early Indian sages 'the third eye' and 'the divine eye'. Kabir also describes the eye center as 'the door to the west', 'east' being the world visible to physical eyes. By 'west' Kabir refers to the

regions opposite to the physical world, which are behind the eyes :

"Above the western gate stands a heavy rock ;

in that rock is a window and above the window is the tenth door.

O Kabir, endless and boundless is what one sees there." (55)

Besides describing the eyes center as 'the tenth door', Kabir also calls it, 'the mole', 'the mole within the mole' and 'the star between the two moles';

Between the two eyes is the Master,The messenger of the Lord, Between the black and the white moles,Is the shining star,And within the star dwells

The unknown and unseen Lord.

The inner eye is equipped with the capacity to see the supreme being and the

everlasting abode of Truth. Kabir says, "That which is visible is perishable ;

contemplate on Him who is invisible. When you turn the key to the tenth door, then

you will have the darshn of the Merciful One". (57)

To open the inner gate is not easy. Mind and soul are fully engrossed in the outer

world. The soul, tied to the mind, is a captive in the cage of the physical body. It is

unaware of its origin, its home and the abiding bliss that awaits it within. The most

important step in spiritual practice, then is to control the mind and consciousness, which are running through the nine portals into the outer world. Kabir says : "On the ninth day control the nine doors, put a dam across the flowing currents of the mind, become oblivious to all objects of attachments and avarice; thus live beyond ages and eons and taste the fruit of immortality.

Apologies NEO if I have taken this topic off it's intended purpose. Feel free to move it to another thread if deemed appropriate.

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Too much knowledge can also become a hindrance and not enough can be a downfall. Where is that right balance I don’t know. To me nirgun or sargun roop are one and the same. I have firm faith waheguru knows my simran is for him.

You are totally right there..i agree with you there...my post prior to your reply just out of curiosity thats all.

I can't figure out the line :

rav oopar gehi raakhiaa cha(n)dh ||

I have firmly placed the moon above the sun.

Please listen to the katha below regarding the above shabad..I haven't got a chance to listen to it yet..once i listen to it..i will try to post the translations.


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  • 3 weeks later...

Inspiring instructions from Sri Guru Ram Das Ji in SGGS

Ang 170

O my mind, chant the Name of the Lord, Har, Har, Har - chant it in your mind.

mayray man jap har har har man japee-ai.

Quickly now, run to the Sanctuary of the True Guru, O my mind; following the Guru, the True Guru, you shall be saved. ||1||Pause||

satgur kee sarnaa-ee bhaj pa-o mayray manaa gur satgur peechhai chhutee-ai. ||1|| rahaa-o.

O my mind, serve God, the Giver of all peace; serving Him, you shall come to dwell in your own home deep within.

mayray man sayvhu so parabh sarab sukh-daata jit sayvi-ai nij ghar vasee-ai.

As Gurmukh, go and enter your own home; anoint yourself with the sandalwood oil of the Lord`s Praises. ||2||

gurmukh jaa-ay lahhu ghar apnaa ghas chandan har jas ghasee-ai.

This mind does not hold still, even for an instant. Distracted by all sorts of distractions, it wanders around aimlessly in the ten directions.

ih manoo-aa khin na tikai baho rangee dah dah dis chal chal haadhay.

I have found the Perfect Guru, through great good fortune; He has given me the Mantra of the Lord`s Name, and my mind has become quiet and tranquil. ||1||

gur pooraa paa-i-aa vadbhaagee har mantar dee-aa man thaadhay. ||1||

When the Lord, Merciful to the meek, showed His Mercy, I found and tasted it, through the Word of the Guru`s Shabad. ||1||

har deen da-i-aal anoograhu kee-aa har gur sabdee chakh deethaa. ||1||

Lovingly focused upon the Guru, the Kirtan (I believe this is a reference to ahand shabad) of the Lord`s Praise has become sweet to me. ||1||Pause||

raam har keertan gur liv meethaa. ||1|| rahaa-o.

Ang 172

Through the Guru`s Teachings, the unstruck music resounds; through the Guru`s Teachings, the mind sings.

gurmat baajai sabad anaahad gurmat manoo-aa gaavai.

By great good fortune, I received the Blessed Vision of the Guru`s Darshan. Blessed, blessed is the Guru, who has led me to love the Lord. ||1|| vadbhaagee gur darsan paa-i-aa Dhan Dhan guroo liv laavai. ||1||

The Gurmukh is lovingly centered on the Lord. ||1||Pause||

gurmukh har liv laavai. ||1|| rahaa-o.

O my soul, as Gurmukh, do this deed: chant the Naam, the Name of the Lord.

gurmukh jindoo jap naam karammaa

Make that teaching your mother, that it may teach you to keep the Lord`s Name in your mouth.

mat maataa mat jee-o naam mukh raamaa.

Let contentment be your father; the Guru is the Primal Being, beyond birth or incarnation.

santokh pitaa kar gur purakh ajnamaa.

Ang 174

O Lord, the music of the praanic wind is deep within, O my Lord of the Universe; as the Lord Himself plays this music, so does it vibrate and resound.

har antar vaajaa pa-un hai mayray govindaa har aap vajaa-ay ti-o vaajai jee-o.

O Lord, the treasure of the Naam is deep within, O my Lord of the Universe; through the Word of the Guru`s Shabad, the Lord God is revealed.

har antar naam niDhaan hai mayray govindaa gur sabdee har parabh gaajai jee-o.

He Himself leads us to enter His Sanctuary, O my Lord of the Universe; the Lord preserves the honor of His devotees.

aapay saran pavaa-idaa mayray govindaa har bhagat janaa raakh laajai jee-o

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  • 2 weeks later...

Sat1176, great stuff!

Read in one of your earlier posts that "the head will drop when you relax"However, if you sit correctly, with your spine straight, the head will remain straight automatically even when you lose surti of the body. Sitting like this is important, because the body can keep breathing easily and you get less 'furney' (thoughts) in your mind.

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Guru Arjan Dev Ji also says on Ang 239 focus on sound of Waheguru:

Through the Guru`s Word, I meditate on the Name.

gur kai bachan Dhi-aa-i-o mohi naa-o.

By Guru`s Grace, I have obtained a place of rest. ||1||Pause||

gur parsaad mohi mili-aa thaa-o. ||1|| rahaa-o.

I listen to the Guru`s Word, and chant it with my tongue.

gur kai bachan sun rasan vakhaanee.

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Again we are told to Listen.... Ang 200

Those who listen with their mind and ears to the Lord`s meditative remembrance,

har kaa simran sun man kaanee.

are blessed with peace at the Lord`s Gate, O mortal. ||1||Pause||

sukh paavahi har du-aar paraanee. ||1|| rahaa-o.

Twenty-four hours a day, meditate on the Sustainer of the World.

aath pahar Dhi-aa-ee-ai gopaal.

O Nanak, gazing on the Blessed Vision of His Darshan, I am enraptured

naanak darsan daykh nihaal. ||2||101||170||

Ang 241

Chant the Name of the One Lord with your tongue, and ask for Him alone. ||1||Pause||

jap jihvaa har ayk mango. ||1|| rahaa-o.

Waheguru Waheguru Waheguru Waheguru....... Aaajo nah

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Now here is an interesting jugti given by Guru Arjan Dev Ji. Ang 241

Greet the Lord`s Saints humbly, with deep respect.

har santan kar namo namo.

You shall obtain the nine treasures, and receive infinite peace.

||4|| na-o niDh paavahi atul sukho. ||4||

With your eyes, behold the holy people;

nain alova-o saaDh jano.

in your heart, sing the treasure of the Naam. ||5||

hirdai gaavhu naam niDho. ||5||

If I understand that correctly we are being told to look at Sant Mahapursh with the eyes and at the same time recite Waheguru in the mind.

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Guru Amar Das Ji says just let the naam be your boat and driver. How much easier can we get!

Ang 245

The sea of Maya is agitated and turbulent; how can anyone cross over this terrifying world-ocean?

maa-i-aa sar sabal vartai jee-o ki-o kar dutar tari-aa jaa-ay.

Make the Lord`s Name your boat, and install the Word of the Shabad as the boatman.

raam naam kar bohithaa jee-o sabad khayvat vich paa-ay.

With the Shabad installed as the boatman, the Lord Himself shall take you across. In this way, the difficult ocean is crossed.

sabad khayvat vich paa-ay har aap laghaa-ay in biDh dutar taree-ai.

The Gurmukh obtains devotional worship of the Lord, and thus remains dead while yet alive.

gurmukh bhagat paraapat hovai jeevti-aa i-o maree-ai.

In an instant, the Lord`s Name erases his sinful mistakes, and his body becomes pure.

khin meh raam naam kilvikh kaatay bha-ay pavit sareeraa.

O Nanak, through the Lord`s Name, emancipation is obtained, and the slag iron is transformed into gold. ||1||

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I am not sure if this is going to help your queries , maybe this might be helpful http://www.ecomall.com/gopikrishna/livingwith.htm

to give you a background :

Gopi Krishna, perhaps the world's foremost expert on yoga and kundalini, who was born in Kashmir in 1903.

Gopi Krishna is one in a long line of gurus and saints who achieved partial or full enlightenment, such as Ramakrishna, Buddha, Christ, Mohammed, Moses, Guru Nanak, Shankara, Lao Tzu and many others, some who are known to history and some not.

The remarkable thing in Gopi Krishna's case, is that he was a scientifically well informed man who wrote a detailed account of his life story and dramatic kundalini awakening which first occurred in 1937 and stabilized roughly 12 years later into a full state of perennial enlightenment in around 1949.

In this privileged state, he spent the next 35 years, until his departure from the earthly plane in 1984. During this long enlightened period, he wrote more than 15 books, and toured the world talking to and lecturing to groups of scientists, yoga devotees and the general public with his yoga based scientific explanation of the phenomena of evolution, religion and genius, based on his unique understanding and personal experience of a full kundalini awakening.

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  • 1 month later...

Check out Giani Iqbal Singh jathedar of Sri Patna sahib explanation at 1 hour and 2 minutes into this video.


The video title is Sant Satnaam Singh & Bhai Nirmal Singh

Here is the shabad Giani ji is referring to ang 878-879 by Sri Guru Nanak Dev ji

saagar mehi boo(n)dh boo(n)dh mehi saagar kavan bujhai bidhh jaanai ||

The drop is in the ocean, and the ocean is in the drop. Who understands, and knows this?

outhabhuj chalath aap kar cheenai aapae thath pashhaanai ||1||

He Himself creates the wondrous play of the world. He Himself contemplates it, and understands its true essence. ||1||

aisaa giaan beechaarai koee ||

How rare are those who contemplate this spiritual wisdom.

this thae mukath param gath hoee ||1|| rehaao ||

Through this, the supreme state of liberation is attained. ||1||Pause||

dhin mehi rain rain mehi dhineear ousan seeth bidhh soee ||

The night is in the day, and the day is in the night. The same is true of hot and cold.

thaa kee gath mith avar n jaanai gur bin samajh n hoee ||2||

No one else knows His state and extent; without the Guru, this is not understood. ||2||

purakh mehi naar naar mehi purakhaa boojhahu breham giaanee ||

The female is in the male, and the male is in the female. Understand this, O God-realized being!

dhhun mehi dhhiaan dhhiaan mehi jaaniaa guramukh akathh kehaanee ||3||

The meditation is in the music, and knowledge is in meditation. Become Gurmukh, and speak the Unspoken Speech. ||3||

man mehi joth joth mehi manooaa pa(n)ch milae gur bhaaee ||

The Light is in the mind, and the mind is in the Light. The Guru brings the five senses together, like brothers. (Guru ji is saying here the parkash will manifest, i.e. Man Tu Joot Saroop Hai Apna Mool Pachaan)

naanak thin kai sadh balihaaree jin eaek sabadh liv laaee ||4||9||

Nanak is forever a sacrifice to those who enshrine love for the One Word of the Shabad. ||4||9||

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  • 1 year later...

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