Gurbani Sabad that describes Opening up of Khands given in Japji Sahib.

Now the below Sabad quote from my book "living from Within" that describes the opening up of Khands and the Naam Simran to be done. The state described is same as that in the Japji Sahib Khand descriptions.

 ਵਡਹੰਸੁ ਮਹਲਾ ੪ ਘਰੁ ੨ 

Wadahans, Fourth Mehl, Second House:

 ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥ 

(There is ONE Creator whose Sabad and Hukam Creates. HE is the True Guru that who gives knowledge and changes us as Prasad.)

 ਮੈ ਮਨਿ ਵਡੀ ਆਸ ਹਰੇ ਕਿਉ ਕਰਿ ਹਰਿ ਦਰਸਨੁ ਪਾਵਾ ॥ ਹਉ ਜਾਇ ਪੁਛਾ ਅਪਨੇ ਸਤਗੁਰੈ ਗੁਰ ਪੁਛਿ ਮਨੁ ਮੁਗਧੁ ਸਮਝਾਵਾ ॥ ਭੂਲਾ ਮਨੁ ਸਮਝੈ ਗੁਰ ਸਬਦੀ ਹਰਿ ਹਰਿ ਸਦਾ ਧਿਆਏ ॥ ਨਾਨਕ ਜਿਸੁ ਨਦਰਿ ਕਰੇ ਮੇਰਾ ਪਿਆਰਾ ਸੋ ਹਰਿ ਚਰਣੀ ਚਿਤੁ ਲਾਏ ॥੧॥ 

Within my mind there is such a great yearning; how can the Blessed Har Darshan (see the God) be attained. Then went and asked my Satguru, thereafter asking the Guru tried to make the foolish mind understand. The mind that has forgotten understands through the Guru Sabad that Har Har is to be meditated always. Says O Nanak, one who is blessed with the Nadar by my Beloved, focuses his consciousness on the Har Charan.

 (Comment:

 The above part of the Sabad words tells that when there is yearning within then the way is asked from the Satguru. The Satguru in this world is Gurbani. With Vichar (contemplation) the mind which has forgotten (i.e. having no awareness of Sach) comes to understand the Jap. When the Nadar is received the perception of Sach opens up towards Har Charan. The Charan in Gurbani refer to the Sach whose first mark of presence is Anhad Sabad. The attention is then placed on this as Sabad-Surt meditation)

 ਹਉ ਸਭਿ ਵੇਸ ਕਰੀ ਪਿਰ ਕਾਰਣਿ ਜੇ ਹਰਿ ਪ੍ਰਭ ਸਾਚੇ ਭਾਵਾ ॥ ਸੋ ਪਿਰੁ ਪਿਆਰਾ ਮੈ ਨਦਰਿ ਨ ਦੇਖੈ ਹਉ ਕਿਉ ਕਰਿ ਧੀਰਜੁ ਪਾਵਾ ॥ ਜਿਸੁ ਕਾਰਣਿ ਹਉ ਸੀਗਾਰੁ ਸੀਗਾਰੀ ਸੋ ਪਿਰੁ ਰਤਾ ਮੇਰਾ ਅਵਰਾ ॥ ਨਾਨਕ ਧਨੁ ਧੰਨੁ ਧੰਨੁ ਸੋਹਾਗਣਿ ਜਿਨਿ ਪਿਰੁ ਰਾਵਿਅੜਾ ਸਚੁ ਸਵਰਾ ॥੨॥ 

I had dressed myself in all sorts of robes for my Husband, so as to please the Sacha Prabh (God) is pleased. But my beloved does not look at me so how can I obtain patience. For the sake of whom I had adored that beloved is with me but separate. Says Nanak, blessed, blessed, blessed is that soul-bride, who enjoys Sublime Husband Lord adorned with Sach. 

 ਹਉ ਜਾਇ ਪੁਛਾ ਸੋਹਾਗ ਸੁਹਾਗਣਿ ਤੁਸੀ ਕਿਉ ਪਿਰੁ ਪਾਇਅੜਾ ਪ੍ਭੁ ਮੇਰਾ ॥ ਮੈ ਊਪਰਿ ਨਦਰਿ ਕਰੀ ਪਿਰਿ ਸਾਚੈ ਮੈ ਛੋਡਿਅੜਾ ਮੇਰਾ ਤੇਰਾ ॥ ਸਭੁ ਮਨੁ ਤਨੁ ਜੀਉ ਕਰਹੁ ਹਰਿ ਪ੍ਭ ਕਾ ਇਤੁ ਮਾਰਗਿ ਭੈਣੇ ਮਿਲੀਐ ॥ ਆਪਨੜਾ ਪ੍ਭੁ ਨਦਰਿ ਕਰਿ ਦੇਖੈ ਨਾਨਕ ਜੋਤਿ ਜੋਤੀ ਰਲੀਐ ॥੩॥

 I go and ask the fortunate, happy soul-bride, "How did you attain beloved my Prabh. She answers, "My True Husband blessed me with Nadar; when I abandoned the mine and yours. Dedicate everything, mind, body and life awareness, as belonging to the Prabhu; this is the Path to meet Him, O sister". When my Prabh looks giving Nadar then, Says Nanak, the light merges into the Light. 

 (Comments: 

This is opening up of Dasam Dwar in Saram Khand when light merges with light. (This comes early) For that Nadar is needed. The hymn mentions the desire of the Soul bride to meet the husband. In spiritual language all the Souls are female and there is only one male the God. All the souls irrespective of male or female physical body are sisters. The bride adorns herself to entice through various means but is not able to do so. (These ways are like rituals, pilgrimages and fasting.) Then she asked the Gurmukhs (persons who are in Saran of Satguru within) who explained that the Nadar was received when they gave up “mine and your thinking” meaning Haume by considering everything, mind, body and life awareness, as belonging to the Prabh. In such a thinking you are the consciousness of the Karta Purakh in Mind-Body living a Human Life. Then when Nadar comes the two separate appearing lights are one.) 

 ਜੋ ਹਰਿ ਪ੍ਭ ਕਾ ਮੈ ਦੇਇ ਸਨੇਹਾ ਤਿਸੁ ਮਨੁ ਤਨੁ ਅਪਣਾ ਦੇਵਾ ॥ ਨਿਤ ਪਖਾ ਫੇਰੀ ਸੇਵ ਕਮਾਵਾ ਤਿਸੁ ਆਗੈ ਪਾਣੀ ਢੋਵਾਂ ॥ ਨਿਤ ਨਿਤ ਸੇਵ ਕਰੀ ਹਰਿ ਜਨ ਕੀ ਜੋ ਹਰਿ ਹਰਿ ਕਥਾ ਸੁਣਾਏ ॥ ਧਨੁ ਧੰਨੁ ਗੁਰੂ ਗੁਰ ਸਤਿਗੁਰੁ ਪੂਰਾ ਨਾਨਕ ਮਨਿ ਆਸ ਪੁਜਾਏ ॥੪॥ So I dedicate my mind and body to the one who tells me the message of my Prabh. I wave the fan over him every day, serve him and carry water for him. Constantly and continuously, I serve the Lord's humble servant who explains to me the sermon of the Har and only Har. Hail, hail unto the Guru, the Guru is the complete Satguru (True Guru), who fulfills says Nanak, the mind’s desires.

 (Comments: 

Gurbani asks that the one who does Jap has to help others also on this path. So sharing is advised and also to seek the company (Sangat) of such persons in whatever form whether through discourse, writing or dialogue. This learning endeavor has to be daily activity with a humble attitude. By asking to do seva of such a person the hidden meaning is not to debate or doubt but to listen, evaluate and learn. Then we are told that the True Guru is complete and is Satguru. A clarity is needed here. Above meaning is that any living person is not the Satguru as they are not complete. Only Satguru blesses with the Nadar. The Sikh Gurus always said that it is the Jyot within that is the True Guru. This True Guru Jyot is now in Guru Granth Sahib. The Guru Jyot are the words of Satguru. The Satguru is Purakh so complete.) 

 ਗੁਰੁ ਸਜਣੁ ਮੇਰਾ ਮੇਲਿ ਹਰੇ ਜਿਤੁ ਮਿਲਿ ਹਰਿ ਨਾਮੁ ਧਿਆਵਾ ॥ ਗੁਰ ਸਤਿਗੁਰ ਪਾਸਹੁ ਹਰਿ ਗੋਸਟਿ ਪੂਛਾਂ ਕਰਿ ਸਾਂਝੀ ਹਰਿ ਗੁਣ ਗਾਵਾਂ ॥ ਗੁਣ ਗਾਵਾ ਨਿਤ ਨਿਤ ਸਦ ਹਰਿ ਕੇ ਮਨੁ ਜੀਵੈ ਨਾਮੁ ਸੁਣਿ ਤੇਰਾ ॥ ਨਾਨਕ ਜਿਤੁ ਵੇਲਾ ਵਿਸਰੈ ਮੇਰਾ ਸੁਆਮੀ ਤਿਤੁ ਵੇਲੈ ਮਰਿ ਜਾਇ ਜੀਉ ਮੇਰਾ ॥੫॥

 O Har, let me meet the Guru, my best friend; so that meeting with Him, I meditate on the Har Naam. From the Guru Satguru then I seek through dialogue to let me know so that I sing the praises of Har Gunn, the qualities. Let me do this singing of praises daily so that my mind lives by listening to your Naam. Says Nanak, in that moment when the beloved master is forgotten then in that moment my life dies.

 (Comment: 

 Here Karam Khand state is explained. It is after the Dasam Dwar opens up with light merging with light. Now begins the process of living as One light. As now the Naam has come to resides in the mind. Here living life through Naam Simran is being explained. On one side in the enticing world is Maya and its influence. This influence is also present in the Collective Consciousness. The mind is to learn to live in new thinking and within so that the perception of Sach is there. The Simran then is to remain within so that in the mind is Karta Purakh. When this Simran breaks then the Maya brings us troubles. The Simran is kept up day and night so that the light is sewn together with light. This is the brave act to keep up simran of being one light in the Karam Khand. Naam is Sach and the expression of Naam is of joy, of Oneness and of Love. It is the opposite of attachment. It is living the joyful experience of life. It is living in the presence. Hukam is seen in the beauty and workings of Nature. Hukam is seen in our participation in life in developing, building with passion. There is a sense of Karta at work. Our life starts being the expression of Naam. This Gurbani says is having the Sehej, a life of equipoise and is being One. The Living from Within is living an awakened life of awareness. This is being in Simran where Naam is in the mind all the time. The Surt then functions from within. This is living as Nirbhau with Hukam arranging the affairs in life.) 

 ਹਰਿ ਵੇਖਣ ਕਉ ਸਭੁ ਕੋਈ ਲੋਚੈ ਸੋ ਵੇਖੈ ਜਿਸੁ ਆਪਿ ਵਿਖਾਲੇ ॥ ਜਿਸ ਨੋ ਨਦਰਿ ਕਰੇ ਮੇਰਾ ਪਿਆਰਾ ਸੋ ਹਰਿ ਹਰਿ ਸਦਾ ਸਮਾਲੇ ॥ ਸੋ ਹਰਿ ਹਰਿ ਨਾਮੁ ਸਦਾ ਸਦਾ ਸਮਾਲੇ ਜਿਸੁ ਸਤਗੁਰੁ ਪੂਰਾ ਮੇਰਾ ਮਿਲਿਆ ॥ ਨਾਨਕ ਹਰਿ ਜਨ ਹਰਿ ਇਕੇ ਹੋਏ ਹਰਿ ਜਪਿ ਹਰਿ ਸੇਤੀ ਰਲਿਆ ॥੬॥੧॥੩॥

 Everyone longs to see the Lord, but he alone sees Him, whom the He causes to see Him. One upon whom my Beloved blesses with Nadar that ever cherishes by way of Har, Har (simran). He alone cherishes the Har, Har Naam always and who meets my Perfect True Guru. Says Nanak, Har’s humble servant and the Har become One by way of Har Jap merges with the Har. 

 (Comment:

 This is living in Sach Khand where there is One Existence. There is only one light, that is then the life in the body. The conscious awareness has the sense of Naam identity.)

 - (Guru Granth Sahib, Ang: 561)

Simran Experience :Simran Method Questions from a Gursikh

A Gursikh has recently asked questions on simran method through email. The questions and the answers are being shared for the benifit of the seeker who needs further clues . The Guru within guides and attracts in the life the book , article , Vichar and even a blog post for clarity. Harvinder Singh wrote as "I have read your simran healing ebook recently and I have certainly enjoyed reading it as the ebook content was informative as well as interesting. I have some questions regarding simran if you can please answer for me: (1). When I practice simran I normally do it vocally. I have difficulty practicing it mentally. What happens is that for a few minutes I can do it mentally, but after that my mind tires and I cannot hold this thought for too long. (2). Can one open their dasam duar if they do simran vocally? I would probably imagine one would have to do it for many hours a day over a long period of time? (3). How can one improve their concentration so that one can perform mental simran? " The Answer sent to this mail is as below : "It is Guru 's Mehar that opportunity for sangat on the topic of simran has come about. In the first question you have asked that : "When I practice simran I normally do it vocally. I have difficulty practicing it mentally. What happens is that for a few minutes I can do it mentally, but after that my mind tires and I cannot hold this thought for too long. " The Simran is different corresponding to the three levels : 1. Physical or Gross 2. Subtle energy plane– our emotional and mental body energies correspond to this plane.Also known as Astral plane. 3. Spirtual plane – also known as causal plane. This is a broad classification and we have bodies corresponding to these levels.We can place our conscious awareness (SURT) at any of these planes.Normaly the surt is enbrossed in physical plane during our waking ours. At the physical level the simran is vocal and is known as Jap and is done with the tongue. Jap is mainly done of gurbani shabads. Shabads are repeated again and again for Gyan , change of our state of mind (filling it with LOVE of Waheguru) and agreeing ( maniya) that HE is HAZAR NAZAR. Waheguru shabad recitation voiced outside be listened by the ears (Suniya) so that the SURT is pulled automatically inside. Then the Waheguru Gurumantra is spoken inside without involving tongue.Here also it is to be heard by the ears. The above is a tool or method only as the aim is for the SURT to meet the Shabad going on inside. The minds chatter goes on and on as it is the nature of mind.The SURT which is subtle goes beyond and above the viel of mental chatter. In Japji Saheb Guru Sahebji says as under :

suni-aa mani-aa man keetaa bhaa-o. antargat tirath mal naa-o.

When SURT is inside the simran is mental. Here feel the presence of Waheguru.When presence is felt recitation gets dropped .

Feel being filled with Light and love. All qualities are HIS. All is HIM.So our attitude should be of acceptance whether we like it or not.Feel your negative gross qualities going. This way the emotional-mental energies become lighter and after some time the do not have much strength to take you out unless you desire.

Your second question is " Can one open their dasam duar if they do simran vocally? I would probably imagine one would have to do it for many hours a day over a long period of time? "

Vocal simran is jap and a start.One should prefer to do vocal simran of Gurbani Shabads ( full bani , shabad or part). Gurbani is Brahm Vichar.Gurbani gives us Gyan. Gurbani speaks of Waheguru.The proximity increases.

We have to go inside .Be in a state of UNMAN,meaning our SURT is kept inward and are not attached with the outward world. This is even when our eyes are open. Even when we are sitting in a group. Even when we are doing work or walking.

We do have to concentrate on worldly things or work but then even without our awareness the subconscious is engrossed in simran in the same way as it does the driving automatically even when our mind is elsewhere. Subconscious then does what we normally do and drives the car on the daily route.

Sikh way is SURAT- SHABAD abhyas. The inner shabad when connected with surt pulls it through Dasam Dwar.

Do not focus on the "time taken ". Time taken is quite variable ,when conditions are right the next shift automatically occurs.

As I had explained in the Simran Healing Book our thoughts are creative.When we focus and believe in the thought that "time taken is more "it would the become our experience – time taken would be more.

Your third question is " How can one improve their concentration so that one can perform mental simran?"

A form of meditation is that Mantra word is recited inside with concentration.One comes back again and again when concentration is lost. I feel that this form of meditation is for a sidhi. Another way is to find gap between thoughts so that surt goes across.

Sikh way is Simran - meaning re- membrance .We are Jyote Swaroop and the viel of HAUME (separateness ) has to be lifted. For remaining inside with concentration. Practice is required so that the mind gets used to it.

One can also use the triggers for the shifts.Here is how it can be done.

After closing eyes do backward counting from 20 to 1 . (later it can be reduced to 10 to 1 or 5 to 1).

This acts as a trigger for shift to occur.Other triggers can be made are " Ekonkar to Gurprasad". One affirms mentally that "As I count from 20 to 1 my awareness focus will shift to …….and I would be connected with my physical body/emotional body/mental body/causal body (as per the reqirement)" When count is finished affirm that you are now in _____ Body. This method I advice for healing purpose but is good for spiritual practice as well in the beginning. Through this method one get used to be within..

When connected with physical body one can ask it to relax and remove any stress .In the mental plane we can remove mental thought forms or patterns .In the spiritual plane we can talk with our higher self or spiritual personalities.

Eventually we should listen to shabad inside which is sikh way. All this is a part of NAAM connection. "

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Plese feel free to ask and even share. A simran abhyasi should not shy away from sharing. Guru sahebji has said :

Visualizing ੴ Ikongkaar

 Visualizing ੴ  Ikongkaar

Ikongkaar is the core revelation by Guru Nanak  in Japji composition that is at the beginning of Gurbani, the words of Guru Granth Sahib. This word explains both the Creator and Creation as One Singleness which is expressed in manifold forms in created expansion of the One All in All.

We living in the world of form are not able to perceive this truth. We neither can see it nor know much about true reality. We have an idea that my deep mediation we can have vision of our true self . We expect to see a bright light brilliantly shining appearing before us. This is the general belief.

Gurbani says the Karta (creator) is Formless, Colorless, Imperceptible, limitless, Eternal, Unseen  and Pure. How then can we visualize the Karta?

Gurbani talks of experiences on the path of Naam Jap it explains. First is hearing the ever flow of Anhad Sabad , the Celestial Sound  within. It is an unstruck sound meaning the origin is not like the sound that comes when objects strike together like in our world of form. Second is feeling of the "presence" which Gurbani calls " Hazuri" meaning feeling the Ekankar's ( One who is formless) presence all around. Third is seeing the white illuminating light within coming from top of head and illuminating the body. This vision is seen within. This is an experience of seeing the Jyote (light) which is the consciousness that is within us and all around. Our world is a world of duality. The Jyote is life in creation. It's absence is darkness.

Ikongkaar cannot be visualized as an image but as a "Feeling and Idea". The following lines of Gurbani brings the idea of Ikongkaar.

ਸਰਗੁਨ ਨਿਰਗੁਨ ਨਿਰੰਕਾਰ ਸੁੰਨ ਸਮਾਧੀ ਆਪਿ ॥ Sargun Nirgun Nirankar Sunn Samadhi Aap.

Sargun ( world of form)  and Nirgun ( The Ekankar's presence)  is all Nirankar ( formless One)  who Himself is in Sunn ( silence of no movement)  Samadhi ( a state of  singularity).

 (Guru Granth Sahib: 290)

The One who is formless is also the duality of Nirgun-Sargun. The above line is a broader idea of Ikongkaar. When we read the  hymn composition  which is describing the state of Sunn Samadhi then the visualization through "feeling and idea" can emerge.

ਅਰਬਦ ਨਰਬਦ ਧੁੰਧੂਕਾਰਾ ॥ ਧਰਣਿ ਨ ਗਗਨਾ ਹੁਕਮੁ ਅਪਾਰਾ ॥

ਨਾ ਦਿਨੁ ਰੈਨਿ ਨ ਚੰਦੁ ਨ ਸੂਰਜੁ ਸੁੰਨ ਸਮਾਧਿ ਲਗਾਇਦਾ ॥੧॥

Arbad Narbad Dhundhukara.  Dharan na gagna hukam Apara.

Na ḏin raen na cẖanḏ na suraj sunn samaḏẖ lagainda. ||1||

For eons which are unknowable as like a dark mist, as there is no earth and sky other than the presence of immense Hukam. There was no day or night, no moon or sun; only the assumed state of Sunn Samadhi.

(Guru Granth Sahib: 1035)

There is nothingness of creation here nor any time. The Sunn is like a silent state of Samadhi because of singleness. The manifold presence of forms is only in the created world which Hukam Creates.

This idea and the feeling of presence is one possible way to visualize Ikongkaar as a drop in the endless presence.

The Secret of Sargun-Nirgun

The Secret of Sargun-Nirgun

These two words are mentioned in Gurbani and hold special secret. The created world is called Sargun, meaning it has attributes, has activity, has form as well as non-physical aspects. The Sargun world is a world of experience and has duality. In it we see polarity meaning comparative opposites like hot-cold, long-short, soft-hard, peace-anger etc.

The Nirgun means nothing of that which is Sargun is there in it. Nirgun is thus has formless presence of the Creator. The duality also has two parts- one that is true and and is called Naam in Gurbani. It is eternal, is all aware, has all presence and is self expressed in creation activity.

In Gurbani both are talked of together. Without Nirgun the Sargun has no existence. Everything happening in Sargun world is in awareness of Nirgun presence. Everything in Sargun is created by Nirgun.

Gurbani says:

ਸਰਗੁਨ ਨਿਰਗੁਨ ਨਿਰੰਕਾਰ ਸੁੰਨ ਸਮਾਧੀ ਆਪਿ ॥

Sargun Nirgun Nirankar Sunn Samadhi Aap.

Sargun, Nirgun are Nirankar (formless One), who Himself is in  Sunn Samadhi.

(Guru Granth Sahib: 290)

Sargun and Nirgun are in essence both are Nirankar. Sargun is created through self- expression by Nirgun by Hukam via Sabad ( Ikongkaar). There is oneness in all creation. 

The One creator is single sameness, timeless and exists in creation as Sunn ( silence) Samadhi. HE through Hukam has created the Sargun-Nirgun Creation.

Now the secret - the two are different levels. in Sargun we cannot perceive the Nirgun. For this we have to go within. Only within can we perceive where the shift happens and our awareness opens up to Gyan Khand ( see Japji Sahib)  and then begins to hear Anhad Sabad, the celestial vibration sound that creates.

Gurbani says:

ਈਘੈ ਨਿਰਗੁਨ ਊਘੈ ਸਰਗੁਨ ਕੇਲ ਕਰਤ ਬਿਚਿ ਸੁਆਮੀ ਮੇਰਾ ॥੧॥ ਰਹਾਉ ॥ ਨਗਰ ਮਹਿ ਆਪਿ ਬਾਹਰਿ ਫੁਨਿ ਆਪਨ ਪ੍ਰਭ ਮੇਰੇ ਕੋ ਸਗਲ ਬਸੇਰਾ ॥

This side is Nirgun and the other side Sargun, within them my beloved Master is at play.  ||1||Pause||

You exist within the city ( meaning the body), and outside as well;  my God dwells in all the places.

( Guru Granth Sahib: 827)

Next obvious question that would be asked is - " where is Sunn?"

 Gurbani emphasis again and again that there is ONE and ONENESS of creation. Sunn  is also here and everywhere. Gurbani says that about sunn nothing is discernable. The Saints and Masters who in meditation have gone deep just feel nothingness.

Gurbani says in Sunn nothing of the creation exists there, just singleness and silence like Samadhi. Outside Sunn is Hukam, which is an all aware intent and a creative force which creates the world with Sabad. Both are Same. ( see Gurbani Hymn at 1035) 

 

Where is Ekankar ?

 

Where is Ekankar (God)?

The entire world speaks of the Creator God but do not know where HE is present. Is HE in heaven, but we don't even know where whereabouts of heaven. When we are in problem, danger, have  life threatening illness only then we think of God.  When seeking, HIS where about presence, we simply have no idea.

About this situation and way to know God, Gurbani Says:

ਰਾਮੁ ਰਾਮੁ ਕਰਤਾ ਸਭੁ ਜਗੁ ਫਿਰੈ ਰਾਮੁ ਨ ਪਾਇਆ ਜਾਇ ॥ ਅਗਮੁ ਅਗੋਚਰੁ ਅਤਿ ਵਡਾ ਅਤੁਲੁ ਨ ਤੁਲਿਆ ਜਾਇ ॥ ਕੀਮਤਿ ਕਿਨੈ ਨ ਪਾਈਆ ਕਿਤੈ ਨ ਲਇਆ ਜਾਇ ॥ ਗੁਰ ਕੈ ਸਬਦਿ ਭੇਦਿਆ ਇਨ ਬਿਧਿ ਵਸਿਆ ਮਨਿ ਆਇ ॥ ਨਾਨਕ ਆਪਿ ਅਮੇਉ ਹੈ ਗੁਰ ਕਿਰਪਾ ਤੇ ਰਹਿਆ ਸਮਾਇ ॥

The entire world roams around, saying, "Raam, Raam (God, God)", but the God cannot be obtained like this.

He is inaccessible, unfathomable and so very great so is inestimable. No one could evaluate HIM nor can be obtained at any price.

Through the Word of the Guru's Sabad, the mystery is unraveled and in this way, HE comes to dwell in the mind.

Says Nanak, HE is  infinitely vast; but with Guru's Grace, is known to be permeating everywhere.

-(Guru Granth Sahib:555) 

Many people wish to know God. They wish to come out of  misery of problems brought by daily survival to earn money and  inability to come out of the grip of human failings. They have been told they are spiritual beings but are not able to find the spirit within.

The created world is both physical and subtle. When going within through meditation they feel the subtle body, do chakra work and other meditative practices. Still the imperceptible and hidden God is not found. May be our very idea of God is not correct.

Gurbani says the Creator is Ekankar, which means is ONE and without any form. So Ekankar does not have any form like the physical world we see and neither like the subtle unseen matter.

There is a difficult mystery surrounding HIS whereabout presence. HE is so near but is not known.  Gurbani explains the reality but even this is understood when the Guru blesses. When we try to know the meanings and follow the words of Guru then the blessing comes.

Ekankar is formless and has no attributes like anything in our world. The one place HE comes to dwell is in the mind.. In the mind we have conscious awareness. The consciousness is non-physical and ephemeral. It is still a mystery for the present day science.

Gurbani in the Mool Mantar and Japji composition describes the nature of true reality. It also talks about opening up of hidden parts of perception in our consciousness. This perception is that of the Truth. For this we have to shift attention within. The technique is  through Charnarbind point within.

Gurbani says:

ਮਨੁ ਬੇਧਿਆ ਚਰਨਾਰਬਿੰਦ ਦਰਸਨਿ ਲਗੜਾ ਸਾਹੁ ॥

The mind is penetrated at the Charnarbind and then there is  Blessed Vision of the Lord.

-(Guru Granth Sahib:555) 

The location of Charnarbind point is behind the eyes, slightly below. To locate it breathe in and breathe out. The place where breath strikes inside on mouth palate is the approximate point. It is called approximate  as it is not a physical point but a location. Here Jap is done and Anhad Sabad is heard.

The Charnarbind and the Jap meditation  are described in more details in the books available in Amazon. 

Power is in our own Mind

 Power is in our own Mind

  

ਤੁਝ ਬਿਨੁ ਅਵਰੁ ਨਾਹੀ ਮੈ ਦੂਜਾ ਤੂੰ ਮੇਰੇ ਮਨ ਮਾਹੀ ॥ ਤੂੰ ਸਾਜਨੁ ਸੰਗੀ ਪ੍ਰਭੁ ਮੇਰਾ ਕਾਹੇ ਜੀਅ ਡਰਾਹੀ ॥੧॥ Other than You, I am not any other; You  are in my mind.

You are my beloved Companion, God; why  my self makes me fearful?  (Guru Granth Sahib: Ang 378)

Interpretative meaning:

Other than You, I am not any other;

The above line of Gurbani explain a truth which Gurbani speaks of again and again. The very  beginning  word of Guru Granth Sahib  are  "ੴ " Ikongkaar which tells of Oneness of Creation. There is only ONE and is self-expressed in the Created World. The creation is made up of Sound Vibration created by Hukam,. The Hukam is  like a command or a directive. It has with it   programmed information which is the blue print of the created world. All creation is structured into forms and systems which function in accordance with Hukam. 

The nature of Creation is Satnaam. This signifies that the  world we live in is a duality. One part of which is Sach (true) while the other by inference is not true. By true the meaning here is permanence that is eternal. The created part is a self expression of the ONE and is also real but is transient in nature.  The creation thus has beginning and end meaning transient.

We with our body, house, car mind, job, family are all part of the created world. Looks strange but think of what everything is the composition of matter. This is a hard truth which we have to know through contemplation. Just like the dream world in our mind which looks real. 

You  are in my mind

Gurbani says HIS light is illuminating everything. HE Himself pervades and is present in everything. This presence is also there in our mind as his light. Our conscious awareness is this light and is part of all pervading Nirankar as Purakh, the all pervading consciousness which is Karta the creator. Purakh is also known as God, Prabh or Parmeshwar or Parmatma.

You are my beloved Companion, God; why  my self makes me fearful? 

We are unaware of the presence of the One and consider HIM to be distant and separate. This is because of the presence of Haume, a sense of individuality in living beings. Our Soul  has Conscious Awareness which is part of Purakh, Mind and Haume. Our ignorance of reality is due to presence of Haume. We think ourself as an individual. This is HIS world play. In the Created world exists fear which again is only part of created duality. Our true nature is also Nirbhau, having no fear, 

Gurbani calls our true identity as Naam.  Our conscious awareness when becomes aware of its true origin comes to have Naam in the mind. Purakh is always with us, within us connected with our consciousness. HE is our companion. Our intent is a form of Hukam. Our thoughts create our reality.

We can be out of fear and live empowered. This we can achieve by going within. We can live from within by feeling connected and by having Naam in our mind. The path to have Naam is what Gurbani teaches, We have with us Satguru Purakh as guide, Purakh and Satguru are one and same.  Satguru is our companion, guide and also friend.

Learn to go within.

Then live from within.

When we are within out thoughts are forceful and manifest. This is Naamaukhad. Feel healthy and you are healthy. Feel prosperous and you would have prosperity. Do not get attached or the Haume comes to disturb.

Advent of Gurbani as a change away from life of suffering.

 

Advent of Gurbani

Gurbani was first introduced by Guru Nanak (1469-1539) and is presently compiled in Guru Granth Sahib, the Holy Granth having status of Guru in word form. Gurbani means word of the Guru. The hymns of Gurbani are those recited by Saints having diverse origin including Hindu and Muslims.

The following hymn appears on Ang (page) 628 in Guru Granth Sahib. It explains the change brought about by Gurbani has come to this world.

ਪਰਮੇਸਰਿ ਦਿਤਾ ਬੰਨਾ ॥ ਦੁਖ ਰੋਗ ਕਾ ਡੇਰਾ ਭੰਨਾ ॥ ਅਨਦ ਕਰਹਿ ਨਰ ਨਾਰੀ ॥ ਹਰਿ ਹਰਿ ਪ੍ਰਭਿ ਕਿਰਪਾ ਧਾਰੀ ॥੧॥ ਸੰਤਹੁ ਸੁਖੁ ਹੋਆ ਸਭ ਥਾਈ ॥ ਪਾਰਬ੍ਰਹਮੁ ਪੂਰਨ ਪਰਮੇਸਰੁ ਰਵਿ ਰਹਿਆ ਸਭਨੀ ਜਾਈ ॥ ਰਹਾਉ ॥ ਧੁਰ ਕੀ ਬਾਣੀ ਆਈ ॥ ਤਿਨਿ ਸਗਲੀ ਚਿੰਤ ਮਿਟਾਈ ॥ ਦਇਆਲ ਪੁਰਖ ਮਿਹਰਵਾਨਾ ॥ ਹਰਿ ਨਾਨਕ ਸਾਚੁ ਵਖਾਨਾ ॥੨॥

Parmeshar (Transcendent Lord) has given support(embankment). The dwelling of suffering and disease has been demolished. The men and women are enjoying in happiness. With Har, Har (simran) Prabh extends Kirpa (Blessing). || 1 || As Saints, there is peace everywhere. Parbrahm when makes one complete then the Parmeshwar (Transcendent Lord) is found pervading everywhere. || Pause ||  The Bani (utterance) has come from place of origin. It removes all anxiety. The Purakh  is kind and compassionate.  Har, says Nanak,  is expressing of the Truth. || 2 ||

Gurbani Vocabulary- 

Bani - speech, utterance

Banna - Embankment, support, barrier

Har, Har - Har means devotion towards Lord Master. When it is written double then it means  doing Jap or Simran.

Kirpa - Blessing, mercy

Parmeshwar - Almighty Supreme Lord to whom one prays.

Prabh - one of the name of God.

Purakh -  Purakh means great personae, The word represent presence of  the True One (Ekankar) in Creation. As Satguru Purakh there is guidance and direction; as Karta Purakh there is making the World Creation function; and as Akaal Purakh the Conscious Awareness is free of fear and in awareness of Eternal Nature.

Comment and explanation:

The support given by Parmeshwar by way of  a barrier that prevents or stops the suffering or prolonged disease that afflicts humans during their life. This suffering the Gurbani explains in number of hymns is due to Haume, sense of individuality in the living beings. The true nature of the person is having the consciousness which is part of the One Awareness pervading and Creating this universe. When the Haume which dwells in the mind of the humans is gone as it dies then there Awareness is same as that of the  Parbrahm. This is having perception and Conscious Awareness like that of Saints. Then the fear, anxiety and attachments that cause misery are gone. There is empowerment. There is peace and bliss in the mind. This stage is known when the person sees the presence of Parbrahm everywhere in Creation. (This perception is Saint like and happens when there comes Conscious Awareness of True Nature in the form of identifying with the Purakh, whether Karta Purakh, Satguru Purakh or Akaal Purakh.

 New Book Released

Living from within: New Spirituality for the Modern World

Contents

Introduction

About Gurbani

Chapter 1 The Self Decoded Unraveling the Truth

Chapter 2 Physical World Living The "Maya Effect”

Chapter 3 Saran, the Empowerment Within

Chapter 4 Truth Revelations in Mool Mantar

Chapter 5 Understanding Naam, Our Real Identity

Chapter 6 Opening up of Sach Awareness

Chapter 7 “Waheguru” Jap

Chapter 8 Living From Within

Chapter 9 Life with Naam

Chapter 10 Sangat Effect

Glossary

About The Author

Books By This Author

Introduction

This book is about a new way of living. It is a spirituality that is neither ritualistic nor asks us to give up the ways of worldly life and living. It only tells us to live differently by thinking differently.

This new spirituality has been bestowed upon us in the form of Gurbani, meaning words of the Guru. It is here for us and explains the way to live as an awakened human being. This is a living not simply with an awareness of our True origin but as a person having a merged conscious awareness with opened up perception by becoming True origin identity.

The illumination of Gurbani was brought for humanity by Guru Nanak 550 years back. Gurbani was bestowed Guruship 300 years back when the concept of a living person gave way to the Guru’s word and the True Guru within each one of us. We have heard the inner voice, the voice of wisdom and

hidden Truth within us. This Truth has been known to humanity with different names. People found it elusive and seldom knew the way to have a dialogue.

Gurbani brings before us the knowledge and the way to bring the True presence in our life. Gurbani words are in the form of hymns in the sacred book form known in this word as Sri Guru Granth Sahib.

Gurbani is meant for everyone. Its message is for all of humanity as an equal irrespective of caste, creed, color, or social status.

In this world there is ever present fear and anxiety that leads to stress in life. Even though we call ourselves as a modern society that has reached the moon and other planets, our problems on earth still exist. We frequently encounter sadness and our bodies still get to have new forms of diseases.

The Truth about the True nature called Sach in Gurbani is available to each one of us.

This book is about our Soul taking the charge of our life. It is an opening up of our Conscious Awareness to perception of truth with hidden parts of consciousness becoming part of our awareness.

The text explains Gurbani’s way of living from within as an awakened being as the way to shift away from the Stress of fear and anxiety. The Living from Within is living with protection of the creative force pervading the entire Creation.

The path of Gurbani goes beyond the commonly known paths to the Truth. It is about the knowledge of “Truth” that all of humanity can seek by going within. It is up above religious living and is a New Spirituality for the present times.

This Truth has been accessible throughout entire human history. A select few actually knew and achieved this awakening in all the eras. The Avatars and this messengers of God have been

telling the humanity about it. Gurbani is for this era and has brought the illuminating knowledge for Humanity to Shift to evolved way of living. 

The concepts of Gurbani explained in this book are astonishing, and so would be the change that learning and following Gurbani way brings. Our approach to life would adopt to the new state and so

does our responses towards life situations. We shift away from our Sense of Identification with the physical body and an individuality Self. The new thought opens us to our True Self

which Gurbani calls as Naam.

The new approach to life is in tune with the True Reality as we would be having perception of the true nature world. We as Soul with a body would feel the workings of unseen Oneness. This is an awakened way of living in this world in the human body connected with the Eternal

All the chapters have quotes from the hymns of Gurbani at the end. The full text is freely available in the online resources and translations. Additionally a short Glossary of terms is given at the end.

The Gurbani hymn lines have been translated by the author. While doing translations given here it has been ensured that the sequence in sentence structure and the meaning should be nearer to the original . In some translations found online the exactness may be missing as these are interpretative. Own

experience and intuitive understanding plays a vital role in translation of Gurbani lines as it is written in poetic style and not descriptive as a sentence. The Gurbani lines are not simply to convey knowledge but are also means to connect with the True Reality.

Knowing the original script is desirable but it does need inner guidance.

 ਜਿਨ੍ਹ੍ਹਿ ਕੀਏ ਤਿਸਹਿ ਨ ਜਾਣਨੀ ਮਨਮੁਖਿ ਗੁਬਾਰੀ ॥ 

 ਜਿਸੁ ਬੁਝਾਇਹਿ ਸੋ ਬੁਝਸੀ ਸਚਿਆ ਕਿਆ ਜੰਤ ਵਿਚਾਰੀ ॥

One who created, is not known to the Self-Willed person

(manmukh) as they are in darkness.

To whom HE gives understanding that alone understands,

the True One; howsoever the living being may ponder?

- (Guru Granth Sahib: Ang (page) -788)

This book book would introduce one to Gurbani which is the window to the True One. It tells about the True Guru within each one of us. We do in our life had occasion to have heard the inner voice or received guidance.

While reading the book at some places repetition may be observed. This is intentional as another door is being opened showing a different angle to reality so that our mind does not skip the subtle message since it prefers the familiar.

Dasam Dwar : Clarification of misinformation

Dasam Dwar clarification of some Misconceptions

This post is to clarify  misinformation being propagated by some Sikh missionaries or teachers during their discourses. It is a tendency to talk of spiritual matters with a false authority without any actual self experience. They even talk of Sunn without knowing what gurbani says about it. They talk of Anhad Shabad without actually hearing it. A simple reading of Gurbani Hymns and a look at their meaning exposes these assertions. The actual meaning as given in Gurbani is given below which any Gurmukh can experience.

The Dasam Dwar is a door that opens up our mind towards Naam to settle in the mind. Naam Mann Vich Vasda heh. The conscious awareness ( Surt) then can also have Sunn experience. The Sach, truth about reality of creation is explained in the Mool Mantar and also the method of Jap. The Japji explains in detail and the secrets in specific terms.

Why Tenth Door ( Dasam Dwar) is closed?

Gurbani explains that in the cave of our body the Life has been places and the breath of body's life starts. This life is conscious awareness ( Surt) which is part one whole. In Ang (page)-24 Gurbani clarifies that Surt in all living beings is same. The difference comes due to Haume (self- identity) which has been placed in all beings. Haume gives us thought of individuality. The Soul (Atma) has both the Surt and the Haume along with astral body. Our Surt  is restricted in perception of Sach. We are not aware of the Ekankar's presence. We live in the Sargun world and because the Dasam Dwar is closed so are unaware of the Nirgun Sach. This is for the Soul to have Human life experience with Haume giving it sense of separate identity. When Dasam Dwar opens the Haume dies meaning then the Conscious Awareness is connected with Karta Purakh. We are not there then only HIM. To remain so we have to be in Simran by keeping Surt within listening to Anhad Sabad. 

Dasam Dwar location

The location of Dasam Dwar is hinted at several places and more so on Ang-974. There is no physical point but  the Lotus Chakra at the top comes nearer to the location. This lotus opens at the time of opening of Tenth Door. The illuminating Light comes from above it entering the body. Then Karta Purakh is felt in the mind. Naam  is in the mind then. From  the Dwar Anhad Shabad is heard to be flowing. The Sabad is heard even before that at Charnarbinnd within when Nadar is blessed by Satguru.

Anhad Sabad

Anhad Sabad is  also called celestial vibration and is heard as sound within. This is Nirgun in nature but creates five Tatt ( basic Sargun parts) which are Water, Earth, Air, Fire and Space (Sky) that give rise to creation. So this is known as Panch Sabad. Differences in sound are due to this. Anhad Sabad is heard only within by Surt which also is Sach in nature. It is not heard outside. The Simran with Surt hearing the Sabad keeps Surt within and thus in Sach Awareness.

Jap Meditation Revealed - Book

The book on Jap Meditation has been released on Amazon as an eBook first. The paperback would be available shortly as it is under print. 

This book is internally guided and based on actual experience and revelations by Satguru. It gives English translation of Japji along with Comments. There is a Chapter on Jap meditation.

The book gives location of Charnarbind as mentioned in Gurbani. This point is also called Pawan Bind in Gurbani, indicating the location. At this point the Anhad Shabad is heard. This point is translated as Nirgun Point in English.

The Jap Meditation takes us to a “Nirgun Point” within where the ever-present Anhad Shabad, the Celestial Sound Vibration of Creation is heard. This is the place where we are to place our awareness even with eyes open while doing worldly affairs.

This book reveals the Jap Method not commonly known. It is available on Amazon.

Links:

eBook

Paperback

Resolving Our Problems - The Gurbani Way

( This post is a chapter from my forthcoming book "LIVING ALIGNED" - is the Gurbani way to become truly aligned with the truth, for a life free from stress and anxiety. The book explains the secrets from the Gurbani. The Nirgun Point- Charnarbind. The Mool Manter and the secret of the Jap in the Mool Manter. The Shift process to Nirgun Level Within. The Book also tells about the composition of our soul. The presence of Karta Purakh within. And much more.

 In this post is revealed the real nature of Ardas, the prayer as explained in Gurbani.) 

Resolving Our Problems - the Gurbani Way

"In a world of Karmic - cause and effect, the shift away from the duality to a place singularly positive breaks further flow of Karmic Circle"
 

We all do experience difficult problems in our life the nature of them is a mess in the life circumstances or the body disease. The approach we have to these problems are in line with our thoughts about the  nature of the world . We see variety and diversity all around. We see events happening at different times. So we then view the problems of our life as separate events . Seldom do we connect these to the fact that "we our self may have initiated the cause and are continuing to do so".

The mankind has made tremendous progress in technology. our life comforts have improved tremendously but we still lack in living a steady  " truly positive lifestyle".  Gurbani explains that the reason for this is  our disconnection with our Mool, the true nature.  Furbani further tells that this is because of our "ignorance".  As along as we remain  ignorant of the truth about  the functioning of the world around us we would continue to experience misfortunes. If we keep on continuing to ignore the truth of our "self" , the stress of life would remain.

The reason for our  ill health lies in our own mind's approach to life. The way out is to align with the Sach, the truth. This truth is true for all of us . The truth goes across all our boundries of beliefs, regions, color or status in life.  This alignment with truth opens up process that keeps us protected from harms and having anxiety in life.

  The Gurbani too has explained the basic concepts to  let us know the change that happens. Karma- The Karma, the Gurbani explains is " what you sow is what you receive." It is made up of a cause which results in the effect. The two are connected. Where cause is there the effect too is there. In our world these two   become two time events.  This is because cause has an idea, desire, reason, aim, expectation, image etc which then results in the effect in the form manifestation of  life circumstance, situation , worldly objects , attitudes, viewpoints, direction.

The Karma process includes everything connected to living in the world including that of the mind. The karma is the basis of our experience. Our personality has a basis in karma. The Karma is also a conditioning that shapes a person's nature. Being multifaceted, the Karma includes the associated intentions and reasons. Karma process is neutral, only the result we experience is either perceived good, bad or normal by us.

 Some points about karma are relevant to its understanding.
 First, what Gurbani specifically indicates that Karma is a seed . With Karmic action begins in the Mind. The Karma is something that is initiated.

 Second, the problems and situations in our life are due to our own karma. And  nothing outside of us is to be blamed .

 ਦੋਸੁ ਨ ਦੇਊ ਕਿਸੈ ਦੋਸੁ ਕਰੰਮਾ ਆਪਣਿਆ ॥ ਜੋ ਮੈ ਕੀਆ ਸੋ ਮੈ ਪਾਇਆ ਦੋਸੁ ਨ ਦੀਜੈ ਅਵਰ ਜਨਾ ॥
 Dadda: Do not  blame the other; the cause blamed lies in your own karma. Whatever I did,  that I received;  do not put blame on others.    - Guru Granth Sahib: ang -433

ਦੁਖੁ ਸੁਖੁ ਦੀਆ ਜੇਹਾ ਕੀਆ ਸੋ ਨਿਬਹੈ ਜੀਅ ਨਾਲੇ ॥ The pain and pleasure, are bestowed  according to the deeds done;  the actions stays giving result.   - Guru Granth Sahib: ang -581 


 Third, the Sach is not under Karma . The Sach within us is out of Karma.

 ਅਲਖ ਅਪਾਰ ਅਗੰਮ ਅਗੋਚਰ ਨਾ ਤਿਸੁ ਕਾਲੁ ਨ ਕਰਮਾ ॥  The unknowable, infinite, unapproachable and imperceptible  is not subject to death or karma.      - Guru Granth Sahib: ang -597 

Fourth, the Sach, makes us free of the  Karma . The Karma function in our world. Within us is "karma free" place. The Sach takes us out of Karmic cycle. The Guru says:

 ਗੁਰ ਕਾ ਸਬਦੁ ਕਾਟੈ ਕੋਟਿ ਕਰਮ ॥
The  Guru's Shabad eradicates the effect of millions of  karma .
  - Guru Granth Sahib: ang -1195

 ਧਰਮ ਰਾਇ ਅਬ ਕਹਾ ਕਰੈਗੋ ਜਉ ਫਾਟਿਓ ਸਗਲੋ ਲੇਖਾ ॥੩॥
What can the Dharam Rai (Righteous Judge of Dharma) do now? All my accounts have been torn up.       - Guru Granth Sahib: ang -614

The Karmic System in the religious texts mention  that the Karma is recorded by Chitra Gupta  - although presented as a Devta but in reality is the perfect recording  of the Karma in all aspects of cause , effect and completion. There is a next part to the deeds which is the accounting.  This accounting is mythically said to be done by DharamRai, the Righteous Judge of Dharma .

The accounting is made to look as a punishment. This is a misrepresentation.  The Gurbani explains that the result of this accounting process is whether one goes nearer to Sach or further. The "more near person" is moved up in spiritual status where as the "further  person"  would have a harder time in the next birth to come out  as is strong attraction towards misdeeds which result in a disturbed life . This is known as working out the Karma.
The way out of this Karmic cycle is to move nearer to Sach. The move towards Sach again is Karmic in nature.

 Fifth, The beginning of the Karmic cause is in the mind. We have a choice there at that stage. The thoughts . If we let the bad inclination get hold it moves  the mind towards action. The choice is to be done at that time.  Science says the decision is taken based on " risk versus reward ". The distractions are kept in check by cognitive control.

The Gurbani says that pain is a medicine while comfort is a disease. This is because pain induces us to shift to come out or to change whereas comfort has no motivation. A decision to change brings change situations.  aneed for guide brings guide. A need to know the way out brings in knowledge.  With now have to take Karmic action to go with as Guided by Guru.

 To be in sactuary of our home regulates Karmic action in the world, removes karmic problems and takes one out of reincarnation cycle. The beginner may feel that this is a daunting task. If you have choosen to live aligned in the world , to be free of the fear then trust the Guru, the only true guide. As Gurbani Says :ਗੁਰ ਪ੍ਰਸਾਦਿ ਕੋ ਇਹੁ ਮਹਲੁ ਪਾਵੈ ॥ By Guru's Grace, is found this mansion (SGGS-889).

 In the life Journey the Gurbani asks us to do Ardas (prayer) for our lifes problems or prevention of a problem or to be free of body ailment.  Ardas, the Prayer A few aspects about prayer explained in Gurbani are as below-

ਤੂੰ ਕਰਤਾ ਸਭੁ ਕਿਛੁ ਆਪੇ ਜਾਣਹਿ ਕਿਆ ਤੁਧੁ ਪਹਿ ਆਖਿ ਸੁਣਾਈਐ ॥ ਬੁਰਾ ਭਲਾ ਤੁਧੁ ਸਭੁ ਕਿਛੁ ਸੂਝੈ ਜੇਹਾ ਕੋ ਕਰੇ ਤੇਹਾ ਕੋ ਪਾਈਐ ॥੧॥
You Yourself, the Karta, know everything; what can I possibly tell You? You know all the bad and the good; as we act, so are we rewarded.
      - Guru Granth Sahib: ang -775 


When we are in a Karmic situation, then what is the purpose of the prayer. The Guru further explains that-

ਸਭੁ ਮੋਹੁ ਮਾਇਆ ਸਰੀਰੁ ਹਰਿ ਕੀਆ ਵਿਚਿ ਦੇਹੀ ਮਾਨੁਖ ਭਗਤਿ ਕਰਾਈ ॥ ਇਕਨਾ ਸਤਿਗੁਰੁ ਮੇਲਿ ਸੁਖੁ ਦੇਵਹਿ ਇਕਿ ਮਨਮੁਖਿ ਧੰਧੁ ਪਿਟਾਈ ॥ ਇਕਨਾ ਸਤਿਗੁਰੁ ਮੇਲਿ ਸੁਖੁ ਦੇਵਹਿ ਇਕਿ ਮਨਮੁਖਿ ਧੰਧੁ ਪਿਟਾਈ ॥੨॥

The Har (God) has imade succeptible the body to the Maya and attachment; and through this human body, arranges the  bhagti (worship) . You unite some with the True Guru, and bless them with peace; while others, the self-willed manmukhs, remain engrossed in worldly affairs.
    - Guru Granth Sahib: ang -775


The Gurbani defines the Prayer and the purpose:


 First, the prayer done before the One the Mool  . We may address  as Akal Purakh, Satguru, Parbrahm, Karta Purakh or Waheguru .

 Second, the prayer is done with all humility with a relationship of a like You are my Rakha, the protector; Denhar Datar, the giver; Swami, the master;  the Guru.

Third, the prayer is a request and not a demand.

Fourth, the decision to accept the prayer is left to the Karta, as the request may not be in our long term benific.

Fifth, the Gurbani assures that - ਪ੍ਰਭ ਕੋ ਭਗਤਿ ਵਛਲੁ ਬਿਰਦਾਇਓ ॥ It is the very nature of Prabh (God)  to love His devotees. (SGGS-498). So this is the reason that -


 ਅਚਿੰਤ ਕੰਮ ਕਰਹਿ ਪ੍ਰਭ ਤਿਨ ਕੇ ਜਿਨ ਹਰਿ ਕਾ ਨਾਮੁ ਪਿਆਰਾ ॥
 Without being in our knowledge the  Prabh resolves the work of those who love thy name .
 - Guru Granth Sahib: ang -638

 The Akal Purakh makes  the life of devotees  smooth by protecting and supporting them. Even prosperity comes to them as long as they have an attitude of attachment; the mind and body too get better as distance is kept from the negative inclinations.

The Gurbani advises that when ever there is a problem then do pray. Methods of Ardas The personal prayers are done with recitation of hymns from Gurbani. The hymns focus the mind , buils a relationship and make for the proper attitude. Ardas is a way that protects you from the  ills of the world,  arranges conducive situations and prevents your time being wasted in struggles. The hymns be read as a Jap is the way to come out of fear and anxiety. These build strong resolute personality. These develop peaceful state of mind.

And the Gurbani hymns heal the body- whether through medical means underway or just regression of disease in the body. he Gurbani says that the Naam heals both Mind and Body . The calls this as  Naamaukhad- Naam is the medicine for all the ills 
.

Power of Naam that Heals

 Gurbani Heals. Simran Heals.

The power to heal is part  of Naam.

How to Connect with Naam :

Many persons experience Naam connection  in life  while doing Ardas , Listening or reciting Gurbani or Simran. . What further required is to shift towards the thinking pattern where Naam is part of the life style.

Naam becomes part of our thinking when we make efforts for acquiring knowledge about Naam and change our attitude towards that of acceptance to let it be part of us as a personality change.

This change of attitude is important since we normally act the way majority of persons around us act. Our mind since birth has learnt our way of thinking, our way of selection of choices and our way of living the life out of experience and interaction with the world around us. Our mind conforms to social and other norms. To shift knowledge is required first. Our Gurus have given us this knowledge source in the form of Gurbani. Our Gurus have also explained the way to Shift and benefits the change brings. The change is coming out of present misery into a world of anand, abundance and love. The Shift brings us closer to the creator.

Acquiring Knowledge is important. In fact it is the start of shift process. The gurbani lays great emphasis on this aspect. The process is known as ‘Vichar’ – contemplation which an aspect of Simran. Without contemplation Simran lacks progression and the gursikh feels nothing is happening. Gurbani asks gursikhs to share so as to make learning a sangat effort (community affect). Let us look at certain important aspects to know more about power of Naam. Then a diagram to illustrate these and most of all about “The Illusion and Reality about Time” the way Gurbani explains it. Knowing about time lets us experience power of Naam in healing which we normally do not access because of the veil of Maya.

Veil of Maya

The knowledge that Gurbani imparts has an evolving nature. The levels of knowledge Gurbani gives move us further up as we move up. With one step next step is known. This is how the veil of Maya is pierced so as to be enlightened. The veil of Maya has as aspects to keep us rooted towards remaining as such believing and living the way the majority lives in this world. Its potent mind tools are “Resistance to change” and “doubt”.

Gurbani’s first word is ੴ   (Ek ongkar ).

Gurbani starts with The Mool Manter - the Manter (Root Verse) to know about the Origin and reality of creation and about creator. The Ek Ongkar is the first word. The Mool means “main source”, “the Root of Origin”.  So Manter word historically refers to secret word or verse which is to generally repeat as a chant to achieve the intention behind it. The Chanting is the way to control the mind.

Whereas the Gurbani states that the Mool Manter has to be repeated in the form of Jap.  At the end of the Mool Manter this direction is clearly stated in the form of the word “Jap” so that the method is made clear is to repeat again and again keeping focus.

Jap has a purpose. This purpose is to have experiential knowledge. This form of knowledge comes from within as a revelation, an understanding that gives wider meaning. It comes as an inner experience in the form of Knowing. The Sikh is in touch with the Guru within.

The Mool Manter talks of One creator and Oneness as a Mool of the world we live in. The Second word explains more about the structure of this world in one word:   ਸਤਿ ਨਾਮੁ Only Naam is Satt (true).

The truth is always same. It remains unchanging forever and thus permanence is its main feature. When there is truth then there is false too. These two coexist so as to define and give experience of their nature.  The created world thus has two parts one that is permanent and the other that is not permanent meaning subject to change.

The world is said to be creation having veil of Maya (a curtain that is concealing reality). This Veil most of all conceals the source of origin and power that supports flow of creation which is Naam. The veil acts by creating doubt, confusion and misdirection. The mind overlooks the obvious. The mind protects the existing beliefs. The mind aligns with Maya and resists look at the reality of existence beyond.

There is nothing wrong with Maya as it is doing its Job as an important part of creation. Some say that the Worldly creation is an illusion (Maya) and does not exist in reality. Others state that world is real and has true existence whereas all else is fiction. There are so many views about creation and creator (Well the sustainer of illusion the Maya does an efficient work).

Gurbani explains that truth is known through the Guru only. The only true guru is the formless and omnipresent creator who has taken this role, any one professing otherwise is affected by Maya. Only creator is beyond the influence of maya. The source of Gurbani are the hymns that have come through the Saints one with the creator. The Gurbani shifts the state of mind of the one that utters and connects with the Mool –the Naam. The guru is within us and as such guides. The gurbani words are both knowledge and inner experience. These shine within the mind when contemplating them and light up with knowledge.

The Mool Manter in gurbani explains that this world has two parts one Naam that is permanent and the other is visible world which is not permanent so is ever changing. The cycle of birth-sustenance and death afflicts the visible and the known world. The physical world is real in that it is a creation wherein the creator too resides “Eh jag sache ki hai kothri. Sache ka vich vaas”(SGGS, M 2, p. 463)” . However it is an illusion too since its structure is a creation that gives illusion of being having real existence. This play lets the non-visible create a world where the creator expresses through variety of experiences and existences. Gurbani lets these be experience but asks to remain connected with the Mool.

The Maya is Illusion in creation and Illusion in the minds with a purpose to let the play exist. Knowing of truth comes through piercing the Veil of Maya. Maya hides much and one aspect of creation is Hukam which Maya hides well from knowing.

Hukam

Hukam (ਹੁਕਮਿ) is a Punjabi word derived from the Arabic hukm, meaning "command" or "order." In Sikhism, Hukam is the aspect of Naam that keeps natural order. The universality of Hukam is like a lay that defines way world evolves, takes form, acts and reacts. From a seed the tree forms exactly is Hukam. From the womb the body develops and the body takes shape is Hukam. The Sun, the planet , the stars , the galaxies form act in regularity is Hukam. Hukam is the universal order.

In Gurbani looking at the underlying play of the Hukam in this world is part of Simran and leads one to understand oneness. The presence of creator in creation.

Looking at the play of Hukam plays important part in healing as we will see later.

The Reality of Time

Time is the less known and discussed part of Gurbani. In fact it is vital. Understanding Time is to bring healing as the illusion of time is one major factor that let sustains the illness within the body.

The Mool Manter in Gurbani is as below:

ੴ ਸਤਿ ਨਾਮੁ ਕਰਤਾ ਪੁਰਖੁ ਨਿਰਭਉ ਨਿਰਵੈਰੁ ਅਕਾਲ ਮੂਰਤਿ ਅਜੂਨੀ ਸੈਭੰ ਗੁਰ ਪ੍ਰਸਾਦਿ ॥

Ek oankaar – ONE creator and Oneness (in creation)

Sat naam – The Naam is True (only true part in creation)

Karata purakh- Creator Personified (The Creator seen as a personal being)

Nirabho –No Fear (Fear is not part of creator but a part of creation; Karta‘s expression has no element of fear)

Niravair- No Hatred (Hatred is not part of creator but exists in creation; Karta‘s expression has no element of hatred

Akal moorath – Permanent without death existing being (HIS presence is unaffected by death and ever exists in forms)

Ajooni – Does not have own form (Is formless but exists in all forms)

Saibhang - Self-Existent (Not a created being)

Gur prasad - By Guru's Grace (can be known only through Guru as HIS grace)

After this Mool Manter comes the word:

॥ ਜਪੁ ॥      Jap

And then the words:

ਆਦਿ ਸਚੁ ਜੁਗਾਦਿ ਸਚੁ ॥
True In The Primal Beginning. True Throughout The Ages.
ਹੈ ਭੀ ਸਚੁ ਨਾਨਕ ਹੋਸੀ ਭੀ ਸਚੁ ॥੧॥
True Here And Now. O Nanak, Forever And Ever True. ||1||

(SGGS ji P-1)

Here again in clear terms the Sach (truth) part of creation is said to the unchanging true aspect in the creation from the time before the creation came into existence, the beginning part of creation, the present and the future. The Naam thus is permanent and ever existing. Naam is timeless. So the creation through inference has time aspect attached to it.

Thus there is no Time outside of creation but exists within the creation as a part of Maya.

Gurbani states:

ਹਮ ਆਦਮੀ ਹਾਂ ਇਕ ਦਮੀ ਮੁਹਲਤਿ ਮੁਹਤੁ ਨ ਜਾਣਾ ॥

 We are human beings of the one moment;

we do not know the appointed time of our departure.

(SGGS ji Page 660)

 We live in the present. We live in one moment but experience the illusion of linear time. The present day science also accepts the view of present time. There are different times classified. There is linear time, there is biological time, there is perceived time (long or short), there is chronological time. The data with science is so complex that different theories exist. There is a theory about existence of parallel worlds. There are still many unexplainable facts about the world and how the creation functions. It is also so complex but perfect. Everything happens perfectly.

However when we contemplate it is found that past is just a memory. All experiences are a memory. The future is yet to happen and may change. The future is uncertain and only some aspects of it are predictable so as to enable us to act.

We in fact are shifting from one moment to another. We move from one present to another. The Hukam ensures that the physical world too shifts to align with our previous moment and then with next moment. This shift creates linear time and our experience.

 We are trapped in conventional view of time. Just like everyone else, the time is viewed as finite in a strictly linear fashion. In this view of time we move ahead in one point to another. We do not realize that this limited concept of time is imprisoning.

(I know it may be difficult for you to accept this view of time at face value, just as it was difficult for me to do so in the beginning. After all, the whole concept of our society has been built upon a common understanding of time. If one wants to understand further then there is enough literature and scientific articles on internet about nature and illusion of time.)

 There are many scientific theories postulated about time. The conventional view is that time can only move forward but not backwards. However, scientists suggest differently. For them time is a way used by us to organize and make sense of events classifying them in the order of happening into the events that happened first and those events that happened later. If there is no concept of time then everything would appear to be happening at the single point in the present moment.  Spiritual teachers often allude to time as an “illusion”, and that there is only the here and now. Always there is now and perception of movement.

 Coming out of discussion on time let us see how this helps in healing.

Shifting towards Naam for Healing

 Given the new concept of Timelessness in Naam connection and Now being the only reality then it means our bodies disease and illness shifts to align with our belief in the events that happened in the past and expectation about outcome in future.

We have memories of the past events and expectations about what would happen in future. Being memories we can always reinterpret them. We can always let go of associated fears, resentments and perceptions.

So as a first step think of these as only experience that was lived and now a part of history. You learnt lessons from that experience and are now ready to let go.

Forgive in mind the persons involved, forgive yourself any shortcoming and thank them for the experience. The event being over the chapter is closed. You let it slide into history without affecting the present.  Forgiveness is healing and is difficult to practice. But do so as it helps you heal. Gurbani explains:

ਫਰੀਦਾ ਬੁਰੇ ਦਾ ਭਲਾ ਕਰਿ ਗੁਸਾ ਮਨਿ ਨ ਹਢਾਇ ॥ Fareed, answer evil with goodness; do not fill your mind with anger.

ਦੇਹੀ ਰੋਗੁ ਨ ਲਗਈ ਪਲੈ ਸਭੁ ਕਿਛੁ ਪਾਇ ॥੭੮॥ Your body shall not suffer from any disease, and you shall obtain everything. ||78||

(SGGS ji Panna 1382)

 The State of Mind is timeless. We are Jyote Swarope (the light of creator). We have similarities. Let us look at this Shabag from Gurbani:

ਨਾ ਓਹੁ ਮਰਤਾ ਨਾ ਹਮ ਡਰਿਆ ॥
He does not die, so I do not fear.

ਨਾ ਓਹੁ ਬਿਨਸੈ ਨਾ ਹਮ ਕੜਿਆ ॥
He does not perish, so I do not grieve.

ਨਾ ਓਹੁ ਨਿਰਧਨੁ ਨਾ ਹਮ ਭੂਖੇ ॥
He is not poor, so I do not hunger.

ਨਾ ਓਸੁ ਦੂਖੁ ਨ ਹਮ ਕਉ ਦੂਖੇ ॥੧॥
He is not in pain, so I do not suffer. ||1||

ਅਵਰੁ ਨ ਕੋਊ ਮਾਰਨਵਾਰਾ ॥
There is no other Destroyer than Him.

ਜੀਅਉ ਹਮਾਰਾ ਜੀਉ ਦੇਨਹਾਰਾ ॥੧॥ ਰਹਾਉ ॥
He is my very life, the Giver of life. ||1||Pause||
ਆਸਾ (ਮ: ੫) ਗੁਰੂ ਗ੍ਰੰਥ ਸਾਹਿਬ : ਅੰਗ ੩੯੧

SGGS ji – page 391

So as a next step recite Gurbani. Feel connected to Naam by feeling for HIS presence. To Feel HIS presence within and everywhere just keep thinking that it is so whether felt or not He is present.  Recite gurbani with inner feeling of connection. Be in meditative state. Keep your awareness inward within you.

The more you go within the more you would be detached from the influence of Maya. The more would be Naam connection. In such a state know that being jyote swarope that is perfect and without any disease. So then its creation the physical body too is free from disease. Feel that your body has new energies. Feel that it has healthy organs and body system. Know that in the future too the same state of body would remain.

When this meditation is done in Amrit vela (early morning before 6.00 am) then it is very effective. Initially mind would resist. But persist and go within. Keep reciting gurbani. Initially one may listen to Shabad kirtan for mind stability and concentration. But then shift to personal recitation.

Choose any Shabads. Make your own compilation or choose those compiled by others.

Examples of Healing :

The Boy who was cured of Paralysis..

"Miraculous story of a boy from Kashmir who experienced total recovery at Shri Harmandir Sahib left everyone in surprise. He went inside the Sacred sanctuary of Guru Ram Das ji on a wheelchair and came back standing on his own feet. A few months ago this boy suffered from paralysis in his legs and arms, and also was unable to properly communicate. Then the family brought him to Darbar Sahib and carried him inside where they did Ardaas, and immediately the youth stood up and regained power in his arms and legs, and soon after began to talk. The incident occurred on 23rd Feb 2016."

Here is another account of Healing

 

Amritpal Singh is a born-Kenyan-African-Sikh, and who experienced a miracle at Gurudwara Sahib Kericho. As a young child he never had any teeth. One morning at Amritvela he did an Ardaas in front of Sri Guru Granth Sahib, asking for teeth as the other children used to laugh and mock him. With Guru Sahib's Grace, his body froze like a rock as he lay on the floor in front of Guru Sahib. Knowing some...thing mystical was happening, the Giani Jee asked the few people sitting in the Darbaar Sahib to leave, and closed the doors.

Only Amritpal and Guru Granth Sahib were left in the Darbaar Sahib. After an hour or so he got up from the floor. When the Sangat and Giani Jee entered the Darbaar Sahib again they discovered that Sri Guru Granth Sahib Jee had performed a miracle by blessing Amritpal Singh with a full set of beautiful teeth!

This is a true account that we has been verified verified with Amritpal Singh who lives in Kisumu, Kenya. He is pictured here from a Sikh Youth Gurmat Camp held in Kericho in 2007 when he was 15 years old. He lives the life of an Amritdhari Sikh.

These two are examples where Time factor had no meaning. Healing came from a timeless state.
In our physical world if we have no beliefs about past - future linear action and have strengthened The present concept the healing would occur instantly. In these two cases these boys got healing when they Shifted and touched state of Naam during Ardas which gave them healing.which gave them healing.