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).

42 responses to “Spiritual Q&A from Bhai Rama Singh ji

  1. I was googling naam simran and came accross this site and the experiences narrated here are quite consistent with my experiences.( notably I want not doing simran while I was experiencing all this) .
    I was curious and with waheguru’s blessing my life
    changed. I started my journey of naam simran. The mystic simran experiences are so confusing that I had to see a doctor to confirm that Iam normal.
    I dont know what amrit ras mentioned in gurbani is all about; but there is constant dripping of fluids which are sweet though into tongue and throat which I for sure is not my saliva.
    Ironically, I never started simran by JAP; but it started in my heart and with in a month all expereinces started.
    It is a good website for the aspirant like us who are confused and dont have anyone to talk about these experiences. Iam sometimes scared that Iam on the right track and not getting schizophrenic.
    In a nut shell, what I expereince is shrinking of my mind as if one in wringing the wet cloth and squeezing out something out of it.
    I do have visions of devi devtas and gurus and shaheeds sometimes and
    some sceninc like stars sky and green oceans etc
    But not sure what is it all about.
    These days I encounter lot of demons fill with blood that scares me and I have to cease simran.
    My body shivers and vibrates also in simran.
    Can anyone give me some insight into this?

    • Waheguru,

      vir ji / penji, All of your experiences are perfectly normal. For more info on the various stages on the spiritual path I recommend you read “Discourses on the Beyond” book series by Sant Waryam Singh ji, and listen to Sant Isher SIngh ji’s Atam Gian kathas. Sangat with abhyasee Sikhs and Sants is very very helpful and necessary at this time. Just do ardass in front of Maharaj and I’m sure He will send you the guidance you need.

      The sweet taste comes from health promoting hormones released into saliva that give it a sweet taste that we call Amrit Russ. The visions are normal as well. So are the vibrations and shivering. In some other stages Amrit Russ drips from the head, causing intense anand everytime a drop falls, and there is a coolness and wetness in the head and in the body. Even on hot days a person remains feeling cool.

      I have encountered things that I could not see, rooha(n) some call them. They would touch me, poke me, make all sorts of loud noises, and sometimes even scratch me to try to prevent me from doing simran. It was quite frightening. I spoke to an abhyaasee Singh about it and he said sangat with sants helps immensely in these stages. He also mentioned that my surti was travelling, that these things were not physically present where I was but that my surti was moving through regions that they inhabited. These things actually have no power to harm you, he told me. He also said don’t try to do their bhalla, b/c their weight is too heavy for you to carry. Just keep on moving forward. I learned that if I just ignored them then they would cause no problems whatsoever. Ignoring them took away their power and they stopped bothering me after that.

      I’m not sure what you mean by the mind feeling like it’s a wet cloth that is being wrung out. Could you explain please?
      If you are feeling things being pulled in your mind, like a feeling of threads being pulled from one spot to another, or a weird itchy feeling caused by energy in various areas, that’s totally normal. So is the sweet liquid dripping from the head, or wetness.

      Hope that helps.

  2. kulwinder kaur

    thanks veer ji , for ur guidance.

    • The guidance is all through Maharaj’s kirpa. Our generation is so very lucky to have all these amazing resources at our fingertips. If we want True gian on Gurbani, it all begins with only the effort required to reach out and pluck an apple, or in our case, download katha.

  3. Thanks for yours invaluable opinion. My apologies for replying late. I got stuck in exams and did not get a chance to log onto the website.
    As stated by you to listen to kathas of Sant Baba Isher singh jee, I started listening to those kathas on you tube.( England recordings). I feel wonderful to have someone like you to share such experiences.

    I have two scenarios in front of me. First, the path Iam following is true and Iam reaching those advanced stages in Simran.Secondly, may be my path has to be modified and guided by some BrahmGyani.It is practically impossible to find a BrahmGyani; the only way is that BrahmGyani discloses herself/himself that he or she is Brahm gyani.

    My latest experiences are quite different now. Most peculiar is that my mouth is open wide during simran. Its get opened when I feel my breath is stopped. It has happened for 4- 5 times. Simran ceases; mind stops thinking but no experience of divine nothing.
    But long before, I have started hearing drum beats inside me. I had a feeling that the soul follow simran along with the drum beats and it reaches the top of brain; and then Simran ceases. I feel Iam dead and never want to be alive. I want to die at that moment; infact Iam not dead yet.
    When my mouth opens i feel all my bones and food pipe wants to come out of my mouth. It is not painful; it is sweeter on one side but I feel Iam using lot of energy to take it out. At first I was scared; but then I got prepared for everything. I am ready to die.
    But I just feel lot of energy coming from inside; forces to omit alll my organs. When I get very tired, I open my eyes and go for 5 minutes sleep.
    Do you think it is NORMAL?
    Iam perfect normal woman as of now; even doctors say so; currently a graduate MBA student in US.
    Any thoughts.
    If you know someone; who is Brahm gyani, please request them to advise me how to follow this path. I know few Abhaysi singhs in INDIA who are at higher stages, but I feel myself so inferior that I don’t muster the courage to ask them.
    Thanks..
    Kind regards..

    • It sounds normal to me. But I’m not at this stage. I think I’ve heard something like this before, but I can’t remember the details. Read the books by Sant Waryam Singh ji, they may help as they are quite deep. The Atam gian kathas by Sant Isher Singh ji are also very deep, as are Sant Gurbachan Singh ji’s SGGS katha. Also, when sants visit gurdwara sahibs to do katha, make sure you catch them afterwards as they are leaving and ask them your question.

      My recommendation is to discuss this with the abhyaasi singhs that you know. They will probably be happy to serve a fellow seeker on the path. I know I always am. Don’t be shy. Also, I really don’t think you have anything to worry about here. It’s the sleep thing that I’m most interested in. Samedhi and sleep are very different, and sometimes seekers fall asleep (meaning there’s no simran), and mistake it for samedhi b/c of the intense anand. Guidance from abhyaasi’s would be really helpful.

      ps, sorry for the lateness of my reply. And thanks for sharing.

    • if you let me know the general area where you live, maybe I could mention the names of some sants who visit for prachaar. I know that in places with large Sikh populations sants always visit, so there shouldn’t b too much problem. If you want the name of someone who has reached bhramgian avastha, I know of a few, but they all live in India.

  4. Thanks for yours reply. I had been listening to Sant Maskeen jee’ Katha for a pretty long time. Do you have any online links to Atam Gyan Kathas by Sant Isher singh jee?
    Please share it with me. I am familiar with few places here where there is a huge sikh population and there are lot of gurdwaras. I had been there twice only and did not get a chance again. Due to certain reasons, I did n’t want to comment anything about that.
    I would appreciate if you please share with me something about the Brahmgyani’s you know. I would be glad to visit them in INDIA if possible.
    I have’nt heard of Sant Gurbachan singh jee. Please familiarize me with him.
    Summers are on here and vacation going on; so I have sufficient time now for Simran.
    I had more advanced experiences which I apologise, I cannot disclose on the Blog.

    • Sant Gurbachan Singh ji was a student of Sant Sunder Singh Bhindrenvale and the head of the Damdami Taksal, a school which has been teaching with an unbroken lineage of bhramgyanis since Guru ji’s time. He himself was regarded as a bhramgiani and one of the greatest scholars of the modern day. Later sants in his line include Baba Thakur Singh ji and Sant Jarnail Singh ji Bhindrenvale, who defended the Golden Temple during Operation Bluestar.

      In India, Jathedar Kulwant Singh ji of Takht Hazoor Sahib and Baba Santokh Singh ji Joti Saroop wale are bhramgyani according to Baba Thakur Singh ji.

      The Sant Isher Singh katha can be found by going to http://www.gurmatveechar.com/katha.php, clicking on puratan katha -> Sant isher Singh -> Atamik Bachan.

      If you are near BC, Baba Jaswant Singh ji (also referred to as Bhagat ji), is currently teaching santhya. He would be helpful to visit as well, I feel. His website is http://www.gursevak.com.

    • hi aman

      i have similar experiences like you

  5. I wanted to add… read Bandginama, it has great info on it. Such as description of various spiritual stages on p.80 http://www.scribd.com/doc/17325314/Band-Gin-Am-A

  6. Hi Vd
    That’s great. Would you please elaborate the experiences?
    Well, what I shared about that all bones and organs try to come out of mouth sounds horrible, but I guess this is the energy which trys to channelize.
    I tried not to open my mouth and experienced jerks inside body.
    So far, there are inumerable experiences which I am not able to express it in words.
    It is different everytime and everyday.
    Sometimes, I feel that God is sitting near me and we can chat. It is really deep inside yours mind. When brain squeezes, you hear from outside but you don’t feel distracted.You are not even distratced by loud music sounds.
    It is amazing…………
    But still I feel that Iam too ignorant and has a lot more path to traverse.
    I feel that Ardaas to waheguru acts like a catalyst while simran. You feel like being drawn towards god in the same manner as the magnet attracts iron.
    However, I feel as I progressed my journey of naam simran, though it takes little time to concentrate but MIND itself takes a lot of time to filter. Subtle micro thoughts keeps bombarding the mind and it takes a lot of time and energy to escape them.
    Please elaborate the experiences you had.It is very interesting for me to listen to these experiences.
    Thanks.

  7. Pingback: How can one quickly reach the spiritual stage, so that Waheguru resides in one’s mind and salvation is achieved? « Waheguru Simran – The Divine Meditation

  8. While doing naam simran last night, suddenly the blackness came in front of my eyes.It was darkness all around, completly dark. The lights were ON otherwise. Out of reflex action, I just opened my eyes, the light bulbs were on. In fact there are two light bilbs are in this room.It was a scary for a moment. Anyone has a clue.
    Thanks..

  9. Singh ji,
    I read your words here. . .
    ‘The sweet taste comes from health promoting hormones released into saliva that give it a sweet taste that we call Amrit Russ. The visions are normal as well. So are the vibrations and shivering.‘

    . . . and relate it to the 2 hormones released from the pineal gland, DMT and ATP. ATP transports chemical energy within cells for metabolism. Studies are beginning to understand that ATP substitutes for sound. DMT is an entheogen naturally produced by the gland.

    Is there a general consensus that those of use experiencing Anhad Shabad, Rom Rom (Ajpa-Jap) and the opening of the Dasam Duar are having our consciousness and physiology evolved by Gurparsad?

    Is there anything written on where all of this is meant to lead us? I have several AKJ publications. Some are very esoteric, while others attempt to relation the experiences to scientific explanations, but I am looking for information on what we do with the new state of being . . . in service to Ik Onkar.

    Any information would be helpful. Thank you.

    Sat Sri Akal,
    t

    • Gurfathe ji,

      There are different chemicals in Amrit russ, I don’t know which ones, but it’s probably more than just those two as they remain unidentified. And yes, it is general consensus that physiological changes are occuring as we progress on this marag as well as changes in consciousness (discussed in Japji).
      Discourses on the Beyond is a great book series, it covers all of the various spiritual stages. All this is meant to lead us to turiya avastha, bhramgian. Sant Gurbachan Singh ji’s SGGS katha is supposed to be an amazing ocean of gyan, 630+ hours. Sant Isher Singh ji’s katha is also filled with divine knowledge.
      What you do with it is up to you 🙂 There are numerous roads for people with any interest to do seva within our panth. You could learn your santhya and teach it, read the Gurmat pothian from a proper gyani, and begin katha. Or kirtan. Or stick with langar seva. Or find a mahapurkh and attempt to reach bhramgyan with proper guidance.

      • T. St. Amant

        Singh ji,
        Thank you for pointing me to a wealth of resources, especially regarding Gurmat Pothian. I’ve found gursevak.com and also this khojee page: https://khojee.wordpress.com/page/3/. I can’t understand the Punjabi language, but the voice of Bhagat Jaswant Singh Ji resonates the same qualities as Giani Thakur Singh ji, whose recitals of Nitnem and Sukmani Sahib ji, accompanied by English translations by Prabhjot Kaur, I have loaded onto my iPhone and listen to throughout the day. I may not comprehend with my mind, but the voice of a giani, bhagat or sant has the power to transfix my mind and I feel compelled to listen without thinking.

        Actually, this effect is something I need clarification on and perhaps you might advise. The definition of Sahaja samadhi is ‘spontaneous meditative experience where the mind is totally withdrawn from the external world.’ I have something that happens to my state of consciousness that I have accepted, but never understood as being a spiritual event and I would like to know if others have experienced what I will describe below and whether this is or is not Sahaja Samadhi. . .

        I could be concentrating on understanding or solving a data problem or just enjoying a moment in the sunshine. With eyes open, I stop thinking and lose all awareness of the present. I am simply gone from thinking and being. I return to awareness not knowing how long I was gone, but estimate that it’s less than a minute most times, but can be several, depending upon whether I am interrupted. When I return, I understand, possessing either the solution to the data problem, or just have a clearer perspective on and acceptance of issues that might have been distracting my attention while trying to solve a data problem.

        Thank you for sharing your knowledge.

        Sat Sri Akal,
        t

      • Gurfathe ji,

        I don’t know what that would be described as, other than calling it kirpa. Sant Waryam Singh ji’s books and katha will have the experience described, as well as Sant Gurbachan Singh ji and Sant Isher Singh ji’s katha.

      • T. St. Amant

        Singh ji,
        Right after posting the question I returned to reading ‘God as viewed through Gurbani & Science’ by Subedar Dharam Singh Sujjon ji. The section, ‘How to become an Introvert?’ was the next to be read and it seems the answer, or at least a better understanding of Sahaj presented itself.
        ~~~~~~~~~~~~~~~~~~~~~~~~
        ‘A state is reached, when we become bodiless. This is when there is no meditator or the meditation, but only The Meditated One is left. Gurbani depicts it thus:
        “Meditating with complete concentration for an instant, One is rid of the ensnarement of death.”

        This state of merging consciousness with Shabad is called Sahaj. ‘Sunn’ (Void) or Smadhi. Some call it ‘Turiya’ or Fourth State. Says Bhai Sahib Bhair Randhir Sin Ji:
        “In the valley of Sahaj Sunn (Void of Equanimity) the Yogis of Gurmat Sahaj abide at the meditation seat. The ascetic remains searching its whereabouts.”’
        ~~~~~~~~~~~~~~~~~~~~~~~~
        The passage goes on to explain the ‘Feeling Brain’, as opposed to the ‘Thinking Brain’ and that the “’Consciousness-Shabad’ path is the treading of the ‘Feeler Brain’.”

        The next section in the book is titled ‘Sahaj State in Scientific Light’, which expands upon the above understanding with details about brainwave frequencies. Even the following section ‘Gurbani Recitation or Kirtan’ addresses what I mentioned about listening to the voice of a giani, bhagat or sant, stating that ‘Gurbani acts like a magnet to attract our consciousness.’ . . . It would seem part of the answer was waiting for me where I left it. : )

        I have considered lately whether listening to and feeling the sounds of the Anhad Shabad/Ajpa Jaap is equivalent or perhaps more beneficial that reciting Naam Simran in thought or with tongue. This happens naturally. When I concentrate for the purpose of thinking, the Anhad Shabad/Ajpa Jaap becomes more pronounced and draws my attention toward it. I think this is how that state, mentioned in relation to Sahaja samadhi, begins. This increase in Anhad Shabad and synchronised physical vibrations (Ajpa Jaap) also happens when I am doing Naam Simran. The more I read, the more it seems that the Anhad Shabad and Ajpa Jaap (as I have unwittingly been experiencing them) are the manifestations of the automatic and ceaseless recitation of Naam. However, because my brain isn’t engaged, I have though all along that I was just experiencing distracting phenomenon.

        If it seems like I have misunderstood these experiences, please let me know. I haven’t until recently come across the knowledge to explain what has been happening to me, but not by me. I’m experiencing intuitively, but also blindly.

        Do you have advice on where I can order the Discourses on the Beyond series by Sant Waryam Singh ji?

        Thank you for advising.

        Sat Sri Akal,
        t

      • I think you can order from here: http://www.ratwarasahib.org/joomla/index.php

        fyi, I’ll be away for almost a week, so won’t be able to process comments.

      • T. St. Amant

        I think the answer to the latest concern presents itself here: http://www.scribd.com/The-Unstruck-Melody/d/22930107

        How is one to perform Thy worship, O Thou Destroyer of coming-and-going? The
        unstruck Melody (within) drums ever Thy glory.

        Now THAT’S a quick response! : )

  10. i really respect you all gursikhs who have written their exp above
    i really pray to god that i should get sangat of gursikh like you all that i should also gain something for SOUL ENLIGHTMENT
    although guru tahanu sareya nu hor charde ranga ch laike jaan
    Is NACHEEJ lai vi ardaas karni
    gurusahb tuhadi sareya di charn dhoor menu bakshan
    gurufateh

  11. hey thanks you /=)
    god bless you

  12. Amandeep Kaur

    I have heard in one of the Kathas that Sant Kabir had one to one talk with lord. God is shapeless and formless. Does it mean that Sant Kabir spoke with himself. I mean the voice was same. Sant kabir was subject and Sant kabir was object. Is this condition called as Non Duality?
    Can we translate into Sargun and Nirgun?
    Secondly, I read in Bhai Randhir Singh jee’s publication that Anhaad Naad the Gursikh hears is different from that what normal meditators hear such as bee humming, sound of trumpet, sound of veena, sound of flute etc.

    Does Bhai Randhir singh jee refer to various Banis and kirtans heard during Simran notably, these gurbani hymns are heard before?
    Is it “Akath Katha”?
    Any insights!!
    Thanks
    Aman.

    • It’s very hard to say. I believe God can become pargat and speak to a seeker, even while there still is some sense of separation. But then again, perhaps at that avastha there was no separation and kathakars just explain it like that to avoid confusing the sangat.

      I believe the answers to all your questions can be found in the discourses on the beyond book series by Sant Waryam Singh ji. Also, the Atam Gian kathas by Sant Isher Singh ji are very deep, you can listen from gurmatveechar.com. Or check out the english translation of Giani Thakur Singh ji’s Atam Gian kathas on http://www.sikhawareness.com

      • Amandeep Kaur

        Thanks Singh,
        I agree with you that Sant Kabir did not have any feeling of seperation and was absolutely merged. Still If he said that he spoke with God, the voice should be same. In that stage of Nirvkalpa Samadhi where there is complete dissolution of thoughts, how can one utter the words orally. Iam not yet into that stage but still sees a possibility that it is Bhagats’s own inner voice which I may say the “voice of the soul”. There is always an exchange of dialogue which is not overlapped during the conversation.

        There is only one inner voice during dissolution and then Bhagats announce that you and me ( tohi – mohi mohi tohi Antar Kaisa) as Bhagat Ravidaas jee said.
        I guess it makes sense to an extent..

  13. Yes, forgot to mention one thing more. The conversation is not generated by mind because mind is already dead. It is Auto generated by God. But here again who’s God ?? Definatley, it is Bhagat himself. Bhagat and God is one; interwined together. Just imagining this makes me feel awesome.
    And such experiences of Bhagats are clearly mentioned in Sri Guru Granth Sahib Jee. Since I have’nt expereinced yet; so cannot affirm it.
    But I hold a strong assumption that “Every Human Has a Inborn Tendency to Become God”. That is why this human birth is considered superior to others such as animals and ,a great and the perhaps, the only opportunity to realize God and become God.

  14. SSA Bhai Sahib Ji,
    I’m trying to do simran since recently. Would you be able to answer a few questions for me? Are you still responding to the questions posted on this site?
    I’d very greatful if you could reply.
    Thank you,
    Jot.

  15. Thank you for your quick reply.
    In SSGS Ji, there are these lines: “Jan Nanak kotan mai ka_oo bhajan raam ko pavaai||” (pg 219), “Kotan mai Nanak ka_oo narayan jeh cheet||” (pg 1427)
    And the translations from srigranth.org are: “O servant Nanak, among millions, there is scarcely anyone who attains the Lord’s meditation.” and “Among millions, O Nanak, there is scarcely anyone, who keeps the Lord in his consciousness

    So, although I might try my attempts at simran, however, how I likely is that I will be one out of millions to achieve the highest state that SGGS Ji mentions. I mean, even though I do try simran, I just think that…how lucky could I possibly be to become one out of those millions as gurbani says??

    (It’s very difficult to type in this blog as I have many questions and the blog text box flashes back and forth … is there an email address where I can ask you more questions PLESASE? The text somehow hides as I type here..) Thank you.
    Sat Sri Akal,
    Jot.

    • Sat Sri Akal,

      You’re thinking about it in terms of statistics.🙂 It’s not like there are millions of people all with an equal chance and only one out of all them will make it. If it’s in your karma and you put the work in you will make it. If it’s not in your karma, and you put the work in, you can still make it. Although it would likely require more effort. And in the end, even a person with terrible karma can make it. For all of these scenarios His glance of Grace is required. The grace that you can give yourself though, is the grace of effort. And as always, I say leverage the power of satsangat to evolve faster. Especially amritvela simran.
      You can email me at studentpass@hotmail.com. I never check that old email address but I’ll start so that I can see your messages.
      Waheguru ji ka Khalsa Waheguru ji ki Fathe

  16. SSA Singh Sahib,
    Thank you so much for the answer. I will email more questions to the email id provided.
    SSA,
    Jot.

  17. I read all your conversations above. Are you still answering to the queries, as I see your last comment was on April last year.
    Charan

  18. Waheguru ji ka khalsa waheguru ji ki fateh sangat ji ….. I m going through very bad experience e.g my body start shaking when i read gurbani or do simran . Sometimes my tongue comes out nd very bad thoughts comes also i have some good experience as well that i don’t want to share so plz let me know what i do it only happens when i start abhyias some time my hands stand like snake these bad experience only start about year ago i want to go through next stages so plz reply what is this nd what i have to do

    • Wjkkwjkf

      This is all perfectly normal. Keep doing simran and try your best to ignore this stuff. Bad thoughts are just a part of the process of your mind getting cleansed. Ignore the thoughts, they are not you, and keep focus on simran. The involuntary movement is part of energy channels in your body being cleansed. Again, ignore it. Keep focus on simran and ask this stuff will stop in its own, when it is time for it to stop.

      • Bhai sahib, how much simran do you do a day and long have you been doing it to get to these stages?

      • I don’t know how to answer. Truth is it is different for all of us, b/c it matters how much simran we have from past janams as well. In this janam Maharaj has brough tme into Sikhi for about a decade of my life, before that time I used to cut my hair and spent a big chunk of my life wandering, lost.

      • Thank you bhai sahib ji. Also bhrahm giani sant baba mohan singh ji bhindranwale do katha every sangrand http://gurbanisidhantvichaar.in/samples.htm. They were student of sant baba gurbachan singh ji. Katha goes in depth with spiritual side and doing simran.

      • Yes, Baba ji is amazing Gurmukh, unmatched in vidya, and their partap is incredible.

      • Waheguru ji ka khalsa waheguru ji ki fateh singh veer ji actualy i just want to talk i m in big problem i cant write all here i just want to discuss something happen good nd some bad as well which is the best way to talk with u i m in australia now if u know anyone who can help me plz let me know i m going through that problen neary 4 yrs plz reply thx

      • Waheguru ji ka khalsa waheguru ji ki fateh Ji
        Usually sants come to do prachar at the main Gurdwaras, I recommend you ask the committee’s there. A sant named Baba Baldev Singh ji will be coming to Australia sometime in December, probably in the 3rd or 4th week. I don’t know the location or exact time, but it should be posted on this site: http://www.darbarsrigurugranthsahibji.com

        If I find out I’ll post the time and address here.
        You can email me at udassee@gmail.com if you need to . I try to check the email weekly.

Leave a Reply

Fill in your details below or click an icon to log in:

WordPress.com Logo

You are commenting using your WordPress.com account. Log Out / Change )

Twitter picture

You are commenting using your Twitter account. Log Out / Change )

Facebook photo

You are commenting using your Facebook account. Log Out / Change )

Google+ photo

You are commenting using your Google+ account. Log Out / Change )

Connecting to %s