Category Archives: simran

Baba Nand Singh ji’s Pooranmashi Bachan

Guru Nanak Sahib ji graced the mortal coil in human form during pooranmashi (full moon). Since then,  Sikhs have celebrated this anniversary every pooranmashi for hundreds of years.

Baba Nand Singh ji Kaleranwale has blessed the Sikh panth by teaching a viddhi (method) by which we may make spiritual progress by leaps and bounds. Those who remain awake on the night preceding the day of the pooranmashi will attain the spiritual merit of doing one month worth of amritvela. Those who remain awake the whole night preceding the pooranmashi of Guru Nanak Sahib Maharaj ji’s advent to this world will attain the kamai (merit) of one year worth of amritvela! The point is to remain in yaad of Guru Nanak sahib ji the whole night. This year pooranmashi of Guru Nanak Sahib ji’s prakash diharra is on the 21st of November. This means you need to start on the night of November 20 and continue at least until the sun rises (or as much as you possibly can do). Das has heard that Baba Nand Singh ji said that Guru ji took avtar at 12:21 AM.

People sometimes do nindya of such things as they fall outside the bounds of ordinary human logic. However Gurmat has its own logic, it is internally consistent. But this does not mean that one can figure out the ocean of Guru Granth Sahib ji through mere philosophizing. If that were true the ocean would in reality be a mere puddle. Gurbani unequivocally states that the bachan of a True Sant automatically comes true. Have sharda in your Guru’s bachan about the sants.

 

Spiritual Q&A from Bhai Rama Singh ji

Roop Gobind Ka Raj Khalsa Ka Sika Sonne Ka By  Bhai Rama Singh

Gurmat Discussion (Some of my replies to questions asked by Gursikhs from time to time.)

(A) “Bhai Sahib Ji, how can one quickly reach the spiritual stage, so that Waheguru resides in one’s mind and salvation is achieved?”

I explained, “It takes the effort of many life times to reach this stage. After taking many births there comes a time when, through the grace of Waheguru, this stage is achieved. There is a need for a lot of simran.” Bhai Sukhdev Singh, “Bhai Sahib Ji, what should one do in this life?” I said, “To meet Waheguru, one has to give up three things:”These three things one must give up are: early morning sleep; another’s wealth and another’s body (i.e. extra-marital relations). “Rise at Amrit vela (early in the morning) and contemplate on the praise of Waheguru.” (Jap Ji Sahib: SGGS p. 2).”If one follows these principles, attends Guru Ji regularly and does simran early in the morning, then Guru Ji helps such a person. If one is unable to get up then Guru Ji sends Shaheed Singhs to wake a Sikh up. When the Shaheed Singhs come to wake up a Sikh, from that day his mind gets totally immersed in simran. When a Gursikh reaches this stage, then Waheguru is very close to him and saves him from the three things mentioned above. These are the first three steps to reach Waheguru. The one who passes these three steps reaches the fourth. Then Waheguru Ji shows many kautaks (unusual experiences) to such an individual. In this stage the physical body remains here and the ethereal body escapes through the dasam duar (tenth gate – see Glossary) to see numerous phenomena of nature and then returns into the physical body again.When the soul returns to the body, then the chant of Waheguru starts in the body in such a way that it is difficult to stop it. If a person reaches this stage then it is important to beware of haumai (ego-centricity or arrogance). “When I started simran, Waheguru made me experience many unusual phenomena. Many Gursikhs reach this stage, but cannot remain unaffected and humble. They tell others and the word spreads. Waheguru Ji is not happy when this happens. It takes a great deal of effort to reach this stage again.

“Indulgence in useless dramatic exhibition of magic, (From such practices) Godly people (refrain because they) are ashamed (to compete with God).” (Bachittar Natak Patshahi 10)

If Waheguru has blessed someone then one should not tell others. The same happened with me at the beginning; I would see kautaks and tell others about them. This was a great loss to me. Then it would take me many months of simran to reach that stage again. If you tell people then you cannot make further progress. Once Giani Amolak Singh Ji advised me, that just as someone who has wealth, will not talk about his bank balance; not even to his own family, so Naam is real wealth, the more silent you remain about it, the better. After that I did not talk to others about my spiritual experiences.

B) “Bhai Sahib Ji, what are the things which interfere with the path of bhagti (meditation on God’s Name)?”

I replied:-Firstly, Gursikhs must have complete faith in the Guru. When doing simran, a Gursikh should regard the Guru as ever present with him.

“My Guru is always with me, near at hand. Meditating, meditating in remembrance on Him, I cherish Him forever.” (SGGS P. 394)

A Gursikh’s mental make-up should be so disciplined that he or she should remain even tempered (unaffected) by pain or happiness. Simran should be done with such conviction as if it is being recited to Guru Ji, Who is sitting right in front of the Gursikh. Some Gursikhs take Amrit but fail the first test set by Guru Ji. If they experience any sorrow they start complaining to Guru Ji. They do not have total faith in Guru Ji. Any good or bad life experience should be regarded as the Will (Hukam) of the Guru. The Will of Guru Ji should be accepted in total faith and gratefully[1]. Pray to Guru Ji:- “Satguru Ji, please spare us any trials (tests); we are not strong and may waver. Give us the strength to accept Bhana (Your Will)” Simran erases all bad deeds of past lives and this life. When they have been totally eradicated, one starts enjoying a state of bliss in simran (due to a clear conscience through repentance, humility and sewa). As Guru Ji says:-”But when the intellect is stained and polluted by sin, it can only be cleansed by the Love of the Name.” (SGGS p. 4) It is only through simran that dirt of sins is washed away from the mind. “The mind of the faithless cynic is like a crazy elephant. It wanders around the forest, distracted by attachment to Maya (see Glossary).” (SGGS p. 415) Guru Ji says, that caught in the vicious cycle of maaya (worldly attachment and craving for more), the mind is charging around like a mad elephant. It is important to control this mind. It is also important to take Khanday Baatay da Amrit (Ambrosial Water (Amrit) of the double edged sword (khanda) and the iron bowl (bata) and accept the Guru’s Hukam (Will and Order). One should follow the orders of the Panj Piaray given during the Amrit Sanchaar ceremony, to get up early in the morning and to recite the Five Banis. The Amrit vela starts at 1.00 o’ clock[2] in the early morning. At first, sleep will trouble the devotee; the cure for that is to sprinkle the eyes with cold water, or do simran aloud. It takes some years to overcome the problem of sleep. It took me 15 to 20 years. Secondly, the mind will wander while doing simran[3]. When some thoughts begin to trouble the mind then start a loud chant of “Waheguru, Waheguru” to bring the mind back to simran. When Naam resides in the swas (each life breath), then thought concentration is achieved. The tongue also stops and nothing is heard by the ears. The soul is enjoying the bliss of Naam (The God’s Being or Holy Presence). The body becomes light. Much simran is needed to reach this stage. It took me 15 to 20 years to reach this stage. That is my experience. Some Gursikhs expect this stage immediately on taking Amrit. Many unusual experiences are felt when doing simran, but it takes a long time to start enjoying the true bliss of Naam (feeling at one with the Divine Being). Thirdly, the five evil influences, lust (uncontrolled sexual desire), anger, greed, attachment and self-centred conceit (ego) trouble the mind. Lust troubles most. It poses a great challenge and it is very difficult to free oneself from this basic human instinct. I too have suffered from it for many years. At times my mind became very unsteady and troubled me. I would keep thinking, “I do simran, I get up early in the morning, but why do these thoughts and dreams trouble me so. Sometimes, I became depressed and would begin to doubt this path of bhagti (meditation on and devotion for Waheguru’s Naam); in great distress, I would pray to Waheguru Ji to free me from the bad dreams. When I became very distressed then a, achint Shaheed Singh (appearance of a martyr Singh outside my thoughts) would console and encourage me and ask me to rise for Naam simran. Then I would take heart again and felt the presence of Satguru with me. I have noticed that these days almost everyone is caught up in maaya’s net in the form of female attraction. Whatever true wealth (of Naam) they save, is looted by the Five bandits (the Five evils mentioned above). The spiritual credit of Naam simran – the true wealth – is lost.

(C) The meaning of subtle (or unseen) haumai(ego).

I explained, that people do not recognise the unseen haomai. After doing research of Bani I understood that sewa, simran, humility and charity (doing good deeds for others) are the four pillars of Sikhi. If the four supports of a bed get infected by woodworm, they become weak from the inside. The effect of unseen haumai is likethat. The symptoms are: to be jealous of someone; to condemn others and to gossip about others; to feel happy listening to own praise; and, to think bad about others. In this way the unseen haumai affects a person from the inside. The victim does not realise this until that person misses the main objective of life. This haumai is most dangerous. “Whoever I see is diseased. Only my True Guru, the True Yogi, is free of disease.”(SGGS p. 1140) Only the Satguru is without haumai. “Naam is the medicine for all types of disease.” (Sukhmani: GGS p. 274) There is only one way to save yourself from this disease of unseen haumai and that is through continuous Naam simran; do this as long as you can and say and pray to Waheguru Ji. “I run around in all directions, searching for the love of God. The five evil enemies are tormenting me; how can I destroy them? (Guru’s response:) Shoot them with the sharp arrows of meditation on the Name of God. O Lord! The way to slaughter these terrible sadistic enemies is obtained from the Perfect Guru.” (SGGS p. 1363) In this Shabad, Sri Guru Arjan Dev Ji is praying to Waheguru Ji, “My desire is to recite Your Name, but the Five (lust and anger etc.) are so powerful that they prevent me from doing this.” Waheguru Ji replied, “To control these (evils) and to free yourself from these, shoot the sharp arrows of Naam.” A person should not give up in disappointment. Staguru Ji come to the rescue at times to ensure that a person does not waver. At times one hears kirtan and sometimes feels as if one is in the presence of Guru Ji. The mind experiences these positive aspects of Gursikhi and becomes steady again. Sometimes, one becomes proud about doing simran. Thus, this subtle form of haumai pollutes the mind, for you cannot have two swords in the same sheath. So where there is haumai, Naam cannot reside there. To get rid of haumai, one should go to the Gurdwara and do sewa (service in humility) of cleaning Sangat’s footwear.

(D) “Bhai Sahib Ji, what is the difference between doing simran at home and doing simran in Sangat at the Gurdwara!”

I explain: One has to make a special effort to go to the Gurdwara. If a person walks to the Gurdwara, his feet are purified. Those who go in a car, also spend their time usefully. If one decides to go to the Gurdwara, but is unable to attend, in the Age of Kalyug, even that intention is rewarded because the intention was good. When a person goes to the Gurdwara then the dust of the feet of Sangat touches one’s forehead. The spiritual fruit of cleaning Sangat’s shoes early in the morning is great. Eyes are purified by Guru Ji’s darshan (holy sight) early in the morning. The tongue is purified by simran. The resonance of Naam simran by the Saadh Sangat, increases the effect of simran many times. If one hundred Gursikhs are doing simran the impact on the soul, and, therefore, the benefit, will be multiplied one hundred times. Sri Guru Nanak Dev Ji has given the Sangat the highest status.If one does Naam simran in the presence of Guru Ji in the morning then the sins of many previous life cycles are washed away. “The bumble bee is greedy for the flower’s fragrance; finding it, it traps himself in the flower. Just so, the humble Saints love the Lord; beholding the Blessed Vision of His Darshan, they are satisfied and satiated.” (SGGS p. 708) An insect loves the fragrance of flowers but meets its death in the bosom of the flower. However, look at the praise of the Guru, that a Gursikh sitting in His lap (presence) becomes immortal (i.e. is freed from the cycles of birth and death). Many people prefer to sit at home to do simran with own family. In that way they can redeem their own family only but cannot help others. Sri Guru Nanak Dev Ji could have done the same, but His main aim was to connect every human being to the Guru’s Charan (holy feet of the Guru, symbolic of concentration on Guru’s Shabad in total humility). The people redeemed by Guru Ji included such sinners as Sajan Tthag, Kauda Rakhash, Vali Kandhari and many such evil doers. Guru Ji went to these people to redeem them. If we, the Sikhs of Guru Nanak sit aloof like yogis, then what is the difference between us and the monastic yogis.

(E) “Bhai Sahib Ji, is it important to live the life of a house-holder?”

Yes, if an individual is seeking salvation then the family life is important. If one attempts to do meditation without being married, then the mind will remain unstable.This is the Age of Kalyug and the unstable mind continuously runs towards worldly attractions and wasteful life style. It takes many years of simran to stabilise the wandering mind. Even then lust is a great evil force and will continue to trouble the mind. Most of the great avatars (saints and prophets) who came to this world, were married. Of the Ten Gurus nine were married (Sri Har Krishan Ji’s Light merged with Waheguru Ji when He was only 8 years old). Sri Ram Chandar Ji, Bhagwan Krishan, Shiv Ji, Mahatma Budh, Brahma and Muhammed Sahib, they all had families. So, it is important to get married. Akal Purakh (Waheguru) established all creation in two parts, for example, man/woman; night/day; birth/death; youth/old age; sunlight/darkness; earth/sky and sorrow/happiness etc. Akal Purakh has established this meaningful system. The day is for working and the night is for resting. Married life is for procreation, so that life may continue. Those saadhus and sants who say that one should not get married are breaking the Divine Law. However, there are other great saints who did not get married because they were sent for preaching religion; they have been sent by Guru Ji Himself. Examples of such holy people are: Sant Baba Atar Singh Ji Mastuanay-waalay, Sant Baba Karam Singh Ji Hoti Mardan, Sant Baba Jwala Singh Ji Harkhowal, Sant Baba Gurmukh Singh Ji Patialay-waalay, Sant Baba Isher Singh Ji Rare-waalay, Sant Baba Bhan Singh Jagraon, Sant Baba Nand Singh Ji Kaleran-waalay and many others; no one can equal their saintliness. They would recite Bani all night and do simran. It is my own experience how troublesome lust (sexual urge) can be when one engages in Waheguru meditation I too spent life as a family man for five or six years. I used medicine too to control this distracting force. From the day I was blessed by Guru Ji’s darshan, my mind did not waver. This was a gift of Naam. My life changed. For controlling this distracting influence, it is necessary to do simran for 10 to 12 hours a day. Then a stage is reached where lust cannot trouble a devotee. Some Gursikhs ask me, “Being family people, how can we do so many hours of simran?” The way this can be done is that if two members of a family sit together to do Paatths of Nit Nem and Sukhmani and simran, then it becomes a Sangat and the reward doubles. In the same way while doing daily chores one should keep reciting all the Bani one knows by heart. Proceeding in this way, with Guru Ji’s blessing, one achieves spiritual success while living a normal family life.”

(F) “Bhai Sahib Ji, tell us something about cult and yogic powers.”

Any Gursikh who does simran early in the morning (Amrit Vela), earns the credit of Guru’s Shabad, he or she certainly acquires spiritual powers (which cannot be explained by worldly science). The first indications of these are through dreams when one sees unusual sights and get some advance knowledge of a future event. For example, one gets to know beforehand of some sad or happy event in the family. If one wants to go and see someone, one knows beforehand if that person is likely to be at home. This has happened with me on occasions. At the next stage many kautaks (unusual happenings) take place and one is not left in any doubt. If a Gursikh, who does regular Nit Nem does not get up in time, the Shaheed Singhs encourage the Gursikh to rise and do Nit Nem. Then Guru Ji makes one experience other kautaks. When a Gursikh is awake and alert, he suddenly starts doing the Paatth of Mool Mantar, Gurmantar (“Waheguru”) or Sukhmani. One experiences a strange pleasant sensation at such a time. Sometimes one is witness, in a dream, to the Prakaash of Guru Ji; the Sangat is there and one can hear kirtan. Ordinary people acquire spiritual powers. However, Gursikhs, after taking Amrit should control such powers. One should not gain worldly benefit from such spiritual powers. One should pray to Guru Ji in order to aspire to the next stage by controlling, and not misusing or announcing such spiritual achievements. Boasting to others about such powers detracts from the spiritual attainment and a great deal more effort is required to reach the same stage. A Gursikh should remember the Guru’s Order. You can impress people with spiritual powers, but suffer a great loss in the wealth of Naam, and you would be turning away from the Guru. It is the Guru’s Order that Gursikhs must not use cult powers. They should rise high above these and attain salvation during this lifetime. Once I decided to go to India. I was staying at Bhai Amrik Singh’s house at that time. Bhai Sahib said, “As you are going to India, do go and see Bhai Bhan Singh Ji. He is a true Braham-giani (one who knows all by being at one with The One ). I went to Bhai Amrik Singh’s village and told his brother, “I would like to do darshan of Baba Bhan Singh Ji.” We both started off for Baba Ji’s darshan. As we were travelling in the bus, Bhai Amrik Singh’s brother told me, “One day Baba Ji said to the Sangat that his time to go to Sach Khand was near.” Braham-gianis know about such things beforehand. Baba Ji wanted to know the views of the Sangat. The Sangat asked, “Baba Ji, if you go to Sach Khand, who would you appoint in your place? If someone is appointed, the sewa and simran will continue.” Hearing this, Baba Ji fell silent. There were two sewadars doing sewa at Baba Ji’s dera (establishment) for many years. Baba Ji decided to make one of them the main sewadar. He decided to test both. The one who had started doing sewa first, had acquired certain powers from Baba Ji. He became too arrogant, got upset with Baba Ji and went and settled in another village. He started using his powers there and the villagers were impressed. They started looking after him. However, after a few days, whatever he tried to do with his powers, the opposite would happen. He lost face. No one bothered about him and stopped serving him food even. He returned to Baba Ji, who smiled and said, “You have come back empty”, meaning, he had lost all that he had earned spiritually. The second sewadar was humble and never displayed his spiritual powers. Baba Ji decided to appoint him in his own place. I was very pleased to do darshan of Baba Ji and we discussed Gurmatt. One who goes beyond yogic displays of power will get closer to Waheguru Ji. This is the first sign that one is on the right path to meeting Waheguru Ji. Sri Guru Gobind Singh Ji’s life is like a light-house regarding acceptance of Waheguru’s Will (Bhana). He, gratefully, regarded the “loss” of his four sons as the safe return of what had been entrusted to him by Waheguru Ji. His Ardaas at the time, was an Ardaas of thankfulness! That is Guru Ji’s guidance by example, for us regarding acceptance of sorrow or pain as Waheguru’s Hukam.

Editorial note: The central theme of Gurbani is to control the aimless wandering of the mind which harms both, worldly and spiritual objectives of this life. Whether some experiences described by Bhai Sahib Ji can be explained logically or (psychologically) is to miss the point. Regrettably, the modern (clever and arrogant) mind will insist on scientific/logical explanations; but then Gurbani says that everything is within His Will and everything can (ultimately) be explained once His Will (Hukam or Order of Scheme of Things) is understood. The Gursikhi stress in this life is on continual and continuous mind-focus on Naam. the Omnipresent, Omniscient and All Pervading Presence of The Ultimate Reality, “Waheguru”, the One and Only Mystical Formula (Mantar) for a Gursikh. No power is “supernatural” and no power is greater than the All Powerful Positive One (Ik) Creator (Oangkaar).

Sarab Rog ka Aukhad Naam

Throughout history humanity has resorted to many kinds of medications to cure illnesses. Allopathic, homeopathic, natural and herbal medications of all kinds sometimes fail to cure an ailment where Naam succeeds. This website features true testimonials from people who have been healed through meditation on Gurbani.

http://gurunanakhealing.com/testimonials.htm

ਬੀਜ ਮੰਤ੍ਰੁ, ਸਰਬ ਕੋ ਗਿਆਨੁ ਚਹੁ ਵਰਨਾ ਮਹਿ, ਜਪੈ ਕੋਊ ਨਾਮੁ

Bīj manṯar sarab ko gi▫ān. Cẖahu varnā mėh japai ko▫ū nām.

The Beej Mantra, the Seed Mantra, is spiritual wisdom for everyone. Anyone, from any class, may chant the Naam.

ਸਰਬ ਕਾ ਬੀਜ ਰੂਪ ਜੋ ਓਅੰ ਮੰਤ੍ਰ ਹੈ ਤਿਸੀ ਕੇ ਜਾਪ ਸੇ ਰਿਦੇ ਕੀ ਸੁਧੀ ਦ੍ਵਾਰਾ ਸਰਬ ਕੋ ਗਿਆਨ ਹੋਤਾ ਹੈ ਵਾ ਸਰਬ ਸਾਧਨੋਂ ਕਾ ਬੀਜ ਮੰਤ੍ਰ ਗਿਆਨ ਹੈ ਭਾਵ ਸੇ ਸਤ ਅਸਤ ਕੇ ਬਿਬੇਕ ਹੋਣੇ ਕਰਕੇ ਸਾਧਨ ਹੋਤੇ ਹੈਂ ਵਾ ਸਰਬ ਕਾ ਬੀਜ ਮੰਤ੍ਰ ਗਿਆਨ ਕਾ ਦਾਤਾ ਨਾਮ ਹੀ ਹੈ ਕਿਉਂਕਿ ਚਾਰੋਂ ਵਰਨੋਂ ਮੈ ਜੋ ਕੋਈ ਨਾਮ ਜਪਤਾ ਹੈ ਤਿਸੀ ਕੌ ਗਿਆਨ ਹੋਤਾ ਹੈ॥

ਜੋ ਜੋ ਜਪੈ, ਤਿਸ ਕੀ ਗਤਿ ਹੋਇ ਸਾਧਸੰਗਿ, ਪਾਵੈ ਜਨੁ ਕੋਇ

Jo jo japai ṯis kī gaṯ ho▫e. Sāḏẖsang pāvai jan ko▫e.

Whoever chants it, is emancipated. And yet, rare are those who attain it, in the Company of the Holy.

ਔਰ ਜੋ ਜੋ ਪੁਰਸ਼ ਨਾਮੁ ਜਪਤਾ ਹੈ ਤਿਸ ਕੀ (ਗਤਿ) ਕਲਯਾਨ ਹੋਇ ਜਾਤੀ ਹੈ ਪਰੰਤੂ ਸੰਤੋਂ ਕੇ ਸੰਗ ਦ੍ਵਾਰਾ ਕੋਈ ਵਿਰਲਾ ਹੀ ਨਾਮੁ ਕੋ ਪਾਵਤਾ ਹੈ॥

ਕਰਿ ਕਿਰਪਾ, ਅੰਤਰਿ ਉਰ ਧਾਰੈ ਪਸੁ ਪ੍ਰੇਤ, ਮੁਘਦ ਪਾਥਰ ਕਉ ਤਾਰੈ

Kar kirpā anṯar ur ḏẖārai. Pas pareṯ mugẖaḏ pāthar ka▫o ṯārai.

By His Grace, He enshrines it within. Even beasts, ghosts and the stone-hearted are saved.

ਜਿਸ ਪਰ ਵਾਹਿਗੁਰੂ ਕ੍ਰਿਪਾ ਕਰਤਾ ਹੈ ਸੋਈ ਜਨ ਅਪਨੇ ਰਿਦੇ ਅੰਤਰ ਨਾਮੁ ਕੋ ਧਾਰਤਾ ਹੈ ਪਸੁ ਔਰੁ ਪ੍ਰੇਤੋਂ ਸਮ ਮੂਰਖ ਔਰ ਪਥਰੋਂ ਵਤ ਕਠੋਰੋਂ ਕੌ ਬੀ ਨਾਮ ਤਾਰ ਦੇਤਾ ਹੈ ਵਾ ਪਸੂ ਪ੍ਰੇਤੋਂ ਮੂਰਖੋਂ ਔਰ ਪਾਥਰੋਂ ਕੋ ਭੀ ਤਾਰ ਦੇਤਾ ਹੈ॥

ਸਰਬ ਰੋਗ ਕਾ, ਅਉਖਦੁ ਨਾਮੁ ਕਲਿਆਣ ਰੂਪ, ਮੰਗਲ ਗੁਣ ਗਾਮ

Sarab rog kā a▫ukẖaḏ nām. Kali▫āṇ rūp mangal guṇ gām.

The Naam is the panacea, the remedy to cure all ills. Singing the Glory of God is the embodiment of bliss and emancipation.

ਸਰਬ ਰੋਗੋਂ ਕੌ ਦੂਰ ਕਰਤਾ ਦਾਰੂ ਨਾਮ ਹੀ ਹੈ ਪੁਨਾ ਕਲ੍ਯਾਨ ਰੂਪ ਔਰ ਮੰਗਲ ਕਾ ਦਾਤਾ ਗੁਣੋਂ ਕਾ (ਗਾਮ) ਗਾਵਣਾ ਹੈ॥

ਕਾਹੂ ਜੁਗਤਿ, ਕਿਤੈ ਪਾਈਐ ਧਰਮਿ ਨਾਨਕ, ਤਿਸੁ ਮਿਲੈ, ਜਿਸੁ ਲਿਖਿਆ ਧੁਰਿ ਕਰਮਿ ॥੫॥

Kāhū jugaṯ kiṯai na pā▫ī▫ai ḏẖaram. Nānak ṯis milai jis likẖi▫ā ḏẖur karam. ||5||

It cannot be obtained by any religious rituals. O Nanak, he alone obtains it, whose karma is so pre-ordained. ||5||

ਕਿਸੀ ਜੁਗਤ ਔਰ ਕਿਸੀ ਧਰਮ ਕਰਕੇ ਨਾਮ ਨਹੀਂ ਪਾਈਤਾ ਹੈ ਸ੍ਰੀ ਗੁਰੂ ਜੀ ਕਹਤੇ ਹੈਂ ਸੋ ਨਾਮ ਤਿਸਕੌ ਮਿਲਤਾ ਹੈ ਜਿਸਕੇ ਮਸਤਕ ਮੈ ਆਦੋਂ ਹੀ ਉਤਮੁ ਕਰਮੁ ਲਿਖਾ ਹੋਤਾ ਹੈ॥

From my own life, dass knows an elderly person who had fallen and displaced her hip. The doctors stated that she was too old to operate on and they could not help her. She would lose her balance and fall everytime she tried to stand. It was then that she placed her trust in Guru ji and began to continually meditate on the shabad ”Sree Hur Krishan dhi-aa-ee-ayy, Jis Ditt(h)ay Sab Dukh Jaa-ay!” After a few months she felt a current of energy in her leg and her hip was moved back into place – fixed as good as new!!

Dass himself used the healing power of Gurbani for a pinched nerve near the spine. Everyday meditating on the above shabad for at least one mala (108  repetitions). After a few days the energy vibration in my back increased and the pain disappeared!!

It is important to always always always do ardass (a prayer) after any meditation, otherwise we may not see the full benefit from it. It’s also HUGELY more beneficial to meditate nishkaam (without worldly desires). In my case I didn’t ask for ending my pain or fixing the pinched nerve, I just meditated on the mantr, and afterwards did ardass of the same mantr (Sree Har Krishan Dhiaaeaye, Jis Ditthay Sub Dukh Jaa-aay).  As you can clearly see, the power of Naam is not merely psychlogical as some nishardic (faithless) people claim.

If anyone suffers from great mental stress, continual meditation on gurmantr, mool mantr, or any Gurbani helps avoid the stress & it helps avoid the weakening of the mind the occurs from constant stress. An easy way is to download the Gareebi Nitnem from www.Gursevak.com and just play them in your ears 24/7.

Akali Baba Prem Singh explains Simran Techniques

Akali Baba Prem Singh explain Sikh meditation techniques of the mantra Vahiguru, and what happens as a person progresses.

Proof of importance of Naam Simran

Once, two British army officers made a pact. They agreed that whoever died first would return and tell their friend what it was like on the other side. This book is a collection of communications from Julia, who had died first, explaining her experiences to her remaining friend, W.T. Stead. When Stead communicated with Julia his hand would move of its own accord, writing down whatever Julia wished to relate.

One thing Julia told her friend in the exchanges was that Naam Simran is of great importance, and that for just a little simran he would be greatly rewarded.

Discussion with Sant Jagjit Singh Ji Harkhowale:

This is a post from the Sikhawareness forum. It was written by N3O Singh who had the opportunity to have a discussion with Sant Jagjit Singh ji Harkhowale.

1. What is sachkhand? is sachkhand a place as believed by nanaksar samparda – physical place or a state of mind/nirvakalap samadi beleived by bhai dya singh ji samparda?

- Sant ji said that nanaksar beleif in sachkhand being sargun place (one place), and hoti mardan samparda beleived in nirvakalap samadhi/sarab vyapak. He said bhagat who does sargun upasana of guru nanak dev sees guru nanak dev ji being in sachkhand also have same avastha as bhramgyani of nirgun upasak, only difference nirgun upasak see sachkhand being sarab vyapak(seeing bhram everywhere/everything) but sargun upasak sees an certain place, person as vahiguroo in one set place, sargun upasak also merges with nirankar with an help of sargun vahiguroo. However, nirgun upasana(vairaat) is higher than sargun upasana, nirgun upasana should be ultimate goal. There is no difference in avastha, however sargun upasak of sri guru nanak dev ji eventually either by himself or by sri guru nanak dev ji get their birthi livleen(merge) in nirgun. Where there is no shabad, no dhuni nothing just full nirvakalp samadhi with nirgun paratma.

2. Sikhs beleive in first dhuni(resosance) is ong, hindus beleive in first dhuni in aum, islam beleive in first dhuni being kun which one is it?

Sant ji said the whole creation is made in maya(upadi). Even dhuni has an element of upadi. Therefore, nirgun paratma doesnt have any change. All the dhunis are there, there are all lower than nirvakalap samadhi. In that stage, there is no shabad nor there is a dhuni. just vismaad avastha.

3. According to sankarcharaya mat, there is no need for guruparsad, they say just do atama khoj within one self to find paratma. However gurmat beleives in both gurparsad as well as atama khoj within one self?

Sant ji replied, if one is atamgyani in other words if one has birthi liv leen in atma. Then at that point in essence for them there is no need for guru. However for jaiagaso, there is 110% need for Guru. Sri Guru Granth Sahib ji is gyan datta. If one reads gurbani and instead of peace, gets sansa/doubts their mind how do they get rid of them? For that you need a guide who have expereinced gurbani on a spiritual level.

4. What are 25 Parkrityas?

- Sant Ji said, there are five elements- sky, air, water, fire, earth. Each elements further gets divided into 4 additional sub elements along with its orginal element(tats). To read further read into this, sant ji gave an excellent reference guide called- vedant pardipaka written by baba ji themselves. I will be in future putting this vedant pardipaka online.

5. After reading and understanding gurbani, one can overcome- pranmay kosh, aanmay kosh, manmay kosh via meditation on dasam dwara. How can one remove parda of vigyan may kosh/anand may kosh?

- Sant Ji said when dhyaan gets merged in atma, then vigyan may kosh parda is also removed because if there is no anmay kosh then natually there is no pran may kosh, manmay kosh vigyanmay kosh, with an support of anmay kosh, buddi is there. without annmaykosh, buddi is sunn. Now moving towards anandmay kosh, when birthi resides in anandmay kosh, that is sukhopati avastha. All three avastha- jagrath, supan, sukhopati avastha is directly related to this physical body. Fourth state- turiya avastha is above the physical body, panj koshas. Turiya is directly linked with atma.

6. Yogis do abhyaas on the pranas, eg- putting pressure on their breath taking towards navel to open kundalini chakar. What do gursikhs do? Do they also put pressure on navel via pranas or they take their dhyan on navel have their kundalini open?

Sant ji said all the chakras- nabhi, hirda, kant, trikurti charkas are just focal point(targets) where one according to they mat they belong to concentrate on so that mind doesnt wander away, it stays within the shabad. But real dhyaan is nirgun vairaat upasana which is naam jaap on ravaya paremshvar(sarab vyapak/everywhere) and seeing ravaya paremshvar(vahiguroo) in all parpaanch (everywhere). All these dhyaans on chakras are small small dhyaans so that mind doesnt wander. Some people idiolize mooratiya, yogis idiolize chakras. By idiolizing mooratiya or chakras, steady avastha is not attainable.

7. For jaagiaso, shabad surat marg is good or nirgun upaasana?

- Surat means listening, Nirat means dekhna(seeing), usually people misunderstand the meaning of surat. When birthi rise above both from surat/nirat then only birthi merges with atma. Shabad is one of technique used in to get mind concentrate in meditation. When one reaches nirvakalp samadhi, shabad also stays below, because shabad belongs to void/ether/sky element. Shabad means akhar, shabad also means bhram. Birthi negates akhar, however akhar which indicates attributes of Vahiguroo or Vahiguroo doesnt get destroyed, birthi resides there.

Eh akhar kirh jaingaie, vo akhar inn mein nahi |

Akhar Dristh Man Jaita Nanak Parbhram Nirlaipa ||

Akhar is an technique to give gyan, when gyan is attained akhar stays below.

8. How much of our soul is individual(jiv atma) and how much is it paratma?

- Sant Ji said, Jivatma- Paratma are one. Paratama is sarab vypaak(everywhere). Atma is partibin* of paratma and Jiv atma is partibin of paratma but under maya which is called-Ishver. Partibin in buddhi is atma. Partibin in Antish karan is jiv atma. Jiv atma- Paratma are one and same but only appears different because of upadi(change). EG- There are many types of akash- ghara akah, mata akash etc. But akash is only one- Mahaakash is only one and only.

*partibin- ” is one of the explanations for the existential existence of jeev atma…reflection, it is merely the reflection of parmatma (with the sense of individuation). The other is avacched, which is the colouring of difference, i.e. upaadhi (like the colouring of a diamond by a flower).” (from another forum user)

9. When person dies, at the moment of death if person mind gets attuned to sargun(phsyical) saroop of vahiguroo, their gati(status) after death is of that lok. In jivan kiranie, sant jawala singh ji maharaj gave updesh to janak singh. please shed some light on this?

Sant ji said, sargun dhyaan is just an way to stop your mind wandering around, and to make your mind subtle attuned to meditation. Ultimately, dhyaan should merge in nirgun. Sargun upasana/dhyaan is also one of the way to get mukhti. Sant ji said, first mind have to make sakar(akar) dhyaan then nirakar avastha comes, then one have to take dhyaan out from sakar(akar/form) and then attach it towards nirakar. It takes time, Why not in beginning to save time have the dhyaan towards niraakar via shabad?

10. What is baikhunt?

- Baikhunt means khuntanth ho jana. At the state of Baikhunt- mind stops wandering, mind gets merges(leen) with vahiguroo, when birthi becomes anand saroop it called biakhunt. Begumpura is without gum is also same thing.

Baikhunt nagar jeha sant vasa ||

11. At the moment of death, if jaagaso is meditating upon shabad, can jaigaso can attain vedah mukh avastha?

- If jaigso attains jevan mukht avastha becomes bhramgyani while in physical body after death then only one can attain vedah mukh avastha. Note: I ll clarify further with sant ji regarding gaati of jaiagaso who dies at the time of reciting gurbani.

12. Whatever is happening in saupan avastha? is it from jagrath avastha?

- Sant ji said, whatever you see in saupan avastha is an film of jagrath avastha either from this life or previous life.

In sukhopat avastha, buddhi becomes jarr(matter). All three avastha is also agyan avastha. Everyone have jagrath, suapan, sukhopat avastha. Turiya avastha is attained by only few ones.

13. When we get different types of dreams is that our thoughts from previous life?

Sants ji said, when we are dreaming, dhyaan resides in extremely subtle vein in our body called heta(vein) which is 1000 times even more subtle than hair. When dhyaan resides in that nari, thoughts from previous life/this life comes forward in form of dreams.

14. How many tats devi/devta’s, bhoot, praits have?

- Seventeen tats consists of 5 pran, 5 gyan indrae, 5 karam indraie, antish karan, ahankar.

15. How does parlo work?

- Sant ji said when parlo comes earth gets merges into water, then waters merges in fire, fire merges in air, air merges into sky. The whole world gets destroyed, jev atma doesnt get destroyed however they get merged back in maya because they they dont themselves have energy to come back to this world because of their really bad karams, there they beg for their salvation. After then whenever akaal purkh gets an forna to transcedent itself into many, this jiv atma gets another chance and they come to do this earth.

When maha parlo occurs everything gets merges back in nirgun paratma including bhram, vishnu, shiva, isher, maya.

Parlo comes in many forms from earth quakes, tsaunamis, lightning, flood, valcanoes etc etc

16. Can we contemplate on our own vairaat saroop as well like how krishan maharaj contemplate on his vairaat saroop and how krishan maharaj showed his vairaat saroop to arjan ji -

- Sant ji said, krishan showed huge saroop of Isher(Sargun form of God) in which 7 ethers/sky are consider isher (head), 7 patals are consider his feets, vital force system is consider his nostrils, chand(moon) and sooraj(sun) are considered his eyes. His heart is considered as Vishnu and bhram and shiv are considerd his two hands. All nadis(ocean) are consider his veins and all the mountains are consider his bones and all the nature are considered his praticles(rom).

We cannot contemplate on our own vairaat saroop because we are not made of shud satogun(maya). Avtars are made of maya, they make their own body as big they want or as small they want.

17. What are antriv arth of Ik ong kar?

- Ik is advait, ik roop(non duality), according to vedant ong/aum is akar, aukar, makar, according to different school of thoughts ong its parkash roop. Kar is vachaak of maya- isher.

18. When we say in ardas- Raj Karega Khalsa akhai Rahe Na Koi?

Any prani who has tasted atam ras is khalsa. He/She could be from any bhek, mat.

19. When we do vairaat upasana can it be in mool mantar or one shabad abhyaas?

- Sant ji said, do vairaat upasana in shabad abhyaas and recite mool mantar with your tongue, listen the sound of mool mantar with your ears.

20. Any message to the sikh youths who are walking on this spiritual path?

- Sant ji said, they should get up early in the morning atleast 4 am, do 5 mala of mool mantar, do japji sahib, rehras, kirtan sohila, do darshan of guru sahib in gurdwara sahib twice a day. Do seva in langar, joraie di seva, kirtan seva if one knows who to do kirtan, youths should stay away from kusangat(bad sangat), youths should learn ithaas, teekas from puratan samparda- nirmale, taksal, sevapanthis etc etc.

Spiritual Pointers

• Call Maya ‘mata ji’ or penji/bhaji to avoid it.
• Doing Paath slowly gives greater laha. Also, greater russ.
• If you want guns (good qualities), then when you see other people see their guns and not their avguns (bad qualities). If we look at their avguns than that is what we will gain.
• All accounts must be settled before we will be allowed into Sach Khand. Think of the gate at Sach Khand as being run by an automatic system, nobody stands there to forgive your transgression. So those who have stolen even 50 cents will not be allowed in.
• Don’t give people shabds to achieve a particular aim in a direct manner. Say indirectly “maybe this shabd will help”… We are not at such a high avastha that our bachan (what we say) will automatically become complete. Doing it this way helps avoid a loss of faith from the person you are trying to help.
• Try not to have any wrong thoughts while doing Paath. Remember the Singh ji to whom the Guru was going to grant Guruship, but who instead was only granted a horse b/c that was what he was thinking about at the time. The Guru will make our desire complete, but not more.
• Before doing ardass for someone, take a Hukumnama for permission. Or do ardass with your question, and look up a random shabd on the net (for those of you who don’t have full access).
• Nindya/Chugli (slander/backbiting) decrease the laha of Paath.
• Eating the sangat’s leftovers is a pun (virtous deed). If we hoard the best food for ourself that will increase our lalch (greed). Just a note, that in the modern day, many faithless people come to sangat and who knows what they eat. Better to avoid this unless you know for sure someone is a proper follower of Gurmat marg.
• Do ardass before eating “Satnaam, Siree Waheguru Ji, Dhan Guru Ramdass Ji”, than He will eat the first bite.
• Seva (selfless service) with our hands is worth more than seva of donations b/c all maya belongs to the Guru anyways.
• Money that you donate that is used for bad purposes will actually be bad for you, not good.
• Thoughts in the darbar may be planted as new karms that must be completed in the next janam (lifetime). This is the kind of karm that cannot be erased by simran, but must come to fruition (pralabd karm) to some degree. we should do ardass for maafi for our gultiyaan and Guru ji can erase these seeds before they become pralabdh karam.
• If you meet a Sant and choose to test him or her, do not test him or her more than once. If the Sant passes your test, it’s important to ask for forgiveness.
• We can estimate our avastha from dreams that we have of Gursikhs and the Guru.
• Rajo and Tamo Gunn prevent shanti.
-By reducing spices and chutneys in our foods, and avoiding meat, we can reduce rajo and tamo gunns.
• In sangat, if we sit next to a Sikh with a high avastha, we can gain some of the kirpa that s/he is getting.
• Even spending time with bad sangat earns a person bad karma.
• While doing simran we should endeavor to see ourselves as soul. This will increase the laha (benefit) that we gain.

I learned these from Giani Takhur Singh ji’s katha.