Sunday, July 11, 2021

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. "

------------------------------------------------------------------------------------

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

13 comments:

Unknown said...

Always use your common sense and make sure you understand total philosophy of Sri Guru Granth sahib without getting confused by individual references at different pages.

Simran is same as mental repetition. You have to think simran same way you think your wordly problems and things in mind. that is it.. Now you need to find ways to implement it.

gurmit singh said...


WJKK WJKF
It is not clear the purpose of this comment. Maybe you have not read my other posts or it is hasty. But this comment needs to be corrected so that those reading can learn.

First there is no common sense use in understanding of Gurbani. Note that Gurbani says-

ਸਤਿਗੁਰੁ ਮਿਲੈ ਤ ਗੁਰਮਤਿ ਪਾਈਐ ਸਾਕਤ ਬਾਜੀ ਹਾਰੀ ਜੀਉ ॥੩॥
When Satguru is met, then Gurmatt is received (understood), the Sakat (manmukh) Guru's Teachings are obtained; the Sakat ( manmukh) loses the game of life. (Ang- 598).

Gurbani words are not sentences but short words which also are poetic. Gurbani being brahmn gyan has to be contemplated to know its deep meaning. Only common sense sees it as a song.

It is Jap which means to repeat. People with common sense only takes its meaning to be a chant. Jap is done of Sach as understood from Gurbani. Sach is true reality and is hidden
from knowing by Maya. Sach is Ekankar's presence in Creation. Simran is done to keep Surt (awareness) within with prem (love of God) that sees Karta Purakh as all in all.


Philosophy of Guru Granth Sahib is an idea coined by academics. It is done by comparing it with other religious scriptures. Gurbani is Satgur ki baani and Sach saroope. It is true and reveals the truth. Philosophy is simply worldly living but purpose of Gurbani is to know and bring Naam in mind.

Gurbani words are not sentences. Even words have individual meanings. In Sabads there are many single liners which are a complete idea in themselves. This single sentence idea started in forum discussions as some newbies use these lines to convey a different meaning. Problem lies with the translation and not the sentence. Please know the overall context. There are many single lines with are like mahavak.
For example: Mann to Jyote Sarupe heh apna mool pachan.

The Rahao word you are saying is translated as pause. It is believed that the line is conveying the central theme of the Sabads. The idea of Rahao means to stop and contemplate. This way wht is being conveyed next is well understood. This is also a reminder to do vichar. The theme of Sabad is always Sach.

There is another Lesser known fact is that many Sabads in the beginning have"ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥ Ik▫oaʼnkār saṯgur parsāḏ" written at the start. This is a statement that the Sabad has deep meanings also. This understanding is deep and is given by Satguru from within. The Guru gives understanding to Gurmukh.

Please do not consider Gurbani meanings to be simplistic. Do not consider knowing of truth as come through the worldly type of thinking. One has to die from Haume, the sense of individuality to see Karta in every thing. This is received as Nadar of Satguru.
And don't be anonymous while writing comments,. What is the fear?

Unknown said...

On average it is almost impossible to start with inner guru when we are trapped in physical reality.
9 out of 10 gurus had outside physical guru. They started with outside physical guru. Most of the verses in the Gurbani is about outside physical guru. All of the bhagats whose bani is in Sri Guru Granth sahib had outside physical gurus.

gurmit singh said...

WJKK WJKF

Your comment about physical guru misses one important point which is the stage of the physical guru. Does Sabad speak through them ? Are they at stage where Jyote is merged in Jyote?
For general public it is difficult to know. It is the words they speak and their conduct which gives first hint of genuineness.
May be you have in mind Sikh Guru's and since they had bodies so another with body can be a Guru. Here too those who present this argument miss a vital aspect. The Sikh Guru's from day one asked the Gursikhs to connect with Satguru within. They taught that Sabad is Guru. Sabad is banni of Ekankar and with Hukam it is all pervading. Sabad is behind thoughts and ideas in living beings. It is only the presence of Haume that clouds the true Sach reality.

Another truth is that without going within and receiving wisdom and Nadar from Satguru Purakh that one is open to perceive Sach. In Sargun the Hazuri and Anhad Sabad always eludes. Without Satguru Purakh's Nadar Sach remains hidden and the person keeps wandering.

The person in physical body is not Purakh but can be a Saint. Those who are Saints and whose baani is in Guru Granth Sahib never claimed in their hymns that they are Guru but asked those coming to them to connect with Satguru within.

The Bhagats were guided initially by other Saints whom people called Guru in the tradition of Gurukul like a school. These "Guru" only taught from Scriptures and the method of meditation.

Lastly if the Physical Guru's are so capable then we would be having many many saints among us. They can take a disciple only to the level they have reached. If truth is eluding them then it would elude their disciple also.

When Ekankar as Satguru Purakh is within then why look for any other person as intermediary?
There is no intermediary equal to Ekankar ownself. HE conveys HIS message though any means either intuition, communion, synchronous manifestation of a writing or a tip from other Bhagats.
Please contemplate while in meditation within. Ask within. The answer that clarifies would come. The Physical body Guru's are not Antarjami. They just are unaware of your inner thoughts. But the Jyote which is light of consciousness and part (khand) of Purakh Jyote within knows all.

Unknown said...

WJKK WJKF

When we refer to outside physical guru we refer to a person or being who has attained totality of consciousness and have shabd manifested in him. Such a person Gurbani refers to as Gurmukhs, saints, jans, satgurus. Such a person is also called as perfect living master (PLMs).

All the perfect living masters say go within. They dont say follow them. God always produce these PLMs depending upon where the seekers are.

We have read Sri guru granth sahib over 180 times and Sri Guru Granth sahib says again and again that the only PLM can show you way inside.

Ekankar as satguru is not only inside. It is everywhere, Inside and out. When Ekankar functions outside as as intermediary, it is called PLM, when Ekankar functions inside as intermediary, it is called Shabd.

Gurbani states ( average on every 4th page) that without outside intermediary you cannot connect with inside intermediary.

gurmit singh said...

WJKK WJKF

Gurbani advises not mere reading but reading with Vichar. In mere reading the mind skips words that convey a meaning. The Nirgun-Sargun world construct is such that Nirgun is hidden since both are entirely different. It is Maya that even further brings deception. Maya is defined in Gurbani as that whereby Har is forgotten.

Reading does not let us focus on basics. This is why the meaning of Sach, Naam, Sabad, Hukam and Purakh are overlooked. We are stuck in Dukh-Sukh and attachments. The revealing words that explain are in Gurbani itself. For e.g ਆਪੇ ਗੁਰੁ ਚੇਲਾ ਹੈ ਆਪੇ ...(797) has been stated two-three times. Gurbani also says: ਸਭੁ ਕਿਛੁ ਆਪੇ ਆਪਿ ਹੈ ਦੂਜਾ ਅਵਰੁ ਨ ਕੋਇ ॥ (39) several times in different ways.
When Gurbani says: Satguru then adds Purakh also. We have to relate with Akal Purakh, Karta Purakh and Satguru Purakh to understand.
The single word use of Guru is to be understood in the context of the hymn.
ਗੁਰੁ ਈਸਰੁ ਗੁਰੁ ਗੋਰਖੁ ਬਰਮਾ ਗੁਰੁ ਪਾਰਬਤੀ ਮਾਈ ॥ (Ang-2) and reference is to Har as Guru Himself who the others too. Baani is also Guru. ਬਾਣੀ ਗੁਰੂ ਗੁਰੂ ਹੈ ਬਾਣੀ ਵਿਚਿ ਬਾਣੀ ਅੰਮ੍ਰਿਤੁ ਸਾਰੇ ॥ ਗੁਰੁ ਬਾਣੀ ਕਹੈ ਸੇਵਕੁ ਜਨੁ ਮਾਨੈ ਪਰਤਖਿ ਗੁਰੂ ਨਿਸਤਾਰੇ ॥੫॥ (982) Although it is difficult to understand the Baani as Guru. But when meaning of Sabad which arises out of Sunn and pervades everywhere. Sabad is an expression of Sach; so Baani is Sach Sabad. The sound of Anhad Sabad is an indication of Sabad. Sabad is the thought, ideas and concepts in mind. Mind is formless and so in it Sach can reside. Mind has Haume color and also comes to have Naam as identity when Haume which is sense of separate identity dies. As world is duality the play has both the aspects.

Guru is ang sang always. Guru can be felt to be present when one takes Surt within. Looking for a Guru outside means- ਸਭ ਕਿਛੁ ਘਰ ਮਹਿ ਬਾਹਰਿ ਨਾਹੀ ॥ ਬਾਹਰਿ ਟੋਲੈ ਸੋ ਭਰਮਿ ਭੁਲਾਹੀ ॥ (102)

I have not come across any reference in Gurbani of a living person as Guru. If it is given in some translation or in any writing then it is simply a misguided statement, to say boldly. The meaning of Gurbani is always known intuitively. Many interpretations are intuitive as per the knowledge of that period. The translations done by academics are at places incorrect since these are done based on comparative studies and translation of words. But these do not have any underlying falseness.

When Gurbani is studied with vichar by keeping Surt within then true understanding begins to come. This is the experience of many Gurmukhs, those who consider and feel the Guru within. Ekankar can never be known through body senses. The formless felt to be present only. Feeling is an inner mind sense. His Jyote is also seen as as shinning light but for short time in a higher state of awareness perception which is kirpa.

All this understanding is and can be given by the Guru who is Har Ownself. The living person who has taken birth and had previous births is not SATGURU PURAKH.







Unknown said...


Waheguru Ji Ka Khalsa Waheguru Ji Ki Fateh

lets both of us keep the discussion precisely within the scope.

We have read Gurbani 180 times and 181 going with Vichar. We dont just read.

Anything which can teach us anything in general sense can be classified as Guru.

The real meaning of bani in Sri guru granth sahib means Shabd. This shabd was there
even before Sri Guru Granth Sahib ji was compiled.. [ ਬਾਣੀ ਵਜੀ ਚਹੁ ਜੁਗੀ ਸਾਚੋ ਸੱਚ ਸੁਣਾਈ || ]

Baani is guru ( Shabd guru surat dhun chela ) but this guru is inside and to connect to
this inside guru you will need the company of realized souls in human body. You may call them Saints, Gurmukhs, Gurus, Whatever name. Here are few lines from gurbani for your reference. I have picked up simple versus so that it could be easily interpreted by anyone who is open minded and receptive.

ਸੰਤ ਜਨਾ ਵਿਣੁ ਭਾਈਆ ਹਰਿ ਕਿਨੈ ਨ ਪਾਇਆ ਨਾਉ ॥ ( pana 82 )
ਨਾਮੁ ਅਉਖਧੁ ਮੋ ਕਉ ਸਾਧੂ ਦੀਆ ॥ ( pana 101 )
ਸੰਤਨ ਮੋ ਕਉ ਹਰਿ ਮਾਰਗਿ ਪਾਇਆ ॥ ( pana 100 )
ਸਾਧੂ ਸੰਗੁ ਪਰਾਪਤੇ ਨਾਨਕ ਰੰਗ ਮਾਣੰਨਿ ॥ ( 134 )
ਸਾਧਸੰਗਤਿ ਹੋਇ ਨਿਰਮਲਾ ਕਟੀਐ ਜਮ ਕੀ ਫਾਸ ॥ ( pana 44)
ਸਾਧ ਜਨਾ ਕਾ ਮੰਤ੍ਰੁ ਕਮਾਏ ॥ ( 130 )
ਸਾਧੂ ਸੰਗਿ ਤਰੀਜੈ ਸਾਗਰੁ ਕਟੀਐ ਜਮ ਕੀ ਫਾਸਾ ਜੀਉ ॥੨॥ ( 108 )
ਸਾਧਸੰਗਿ ਜਨਮੁ ਮਰਣੁ ਮਿਟਾਵੈ ॥ ( 104)
ਜਿਨ ਕੌ ਸਾਧੂ ਭੇਟੀਐ ਸੋ ਦਰਗਹ ਹੋਇ ਖਲਾਸੁ ॥ ( 134 )
ਸੰਤਾ ਸੰਗਤਿ ਮਨਿ ਵਸੈ ਪ੍ਰਭੁ ਪ੍ਰੀਤਮੁ ਬਖਸਿੰਦੁ ॥ (pana 49)
ਸੰਤ ਜਨਹੁ ਮਿਲਿ ਭਾਈਹੋ ਸਚਾ ਨਾਮੁ ਸਮਾਲਿ ॥ ( pana 49)
ਸੰਤ ਜਨਾ ਮਿਲਿ ਭਾਈਆ ਕਟਿਅੜਾ ਜਮਕਾਲੁ ॥ (pana 52)
ਬਿਨੁ ਸਾਧੂ ਸੰਗਤਿ ਰਤਿਆ ਮਾਇਆ ਮੋਹੁ ਸਭੁ ਛਾਰੁ ॥੧॥ ( pana 52)
ਸਾਧਸੰਗਤਿ ਸਿਉ ਸੰਗੁ ਨ ਕੀਆ ਬਹੁ ਜੋਨੀ ਦੁਖੁ ਪਾਵੈ ॥ ( pana 77)
ਮਨ ਪਿਆਰਿਆ ਜੀਉ ਮਿਤ੍ਰਾ ਕਰਿ ਸੰਤਾ ਸੰਗਿ ਨਿਵਾਸੋ ॥ ( pana 78 )
ਹਉ ਘੋਲੀ ਜੀਉ ਘੋਲਿ ਘੁਮਾਈ ਗੁਰ ਦਰਸਨ ਸੰਤ ਪਿਆਰੇ ਜੀਉ ॥੧॥ ਰਹਾਉ ॥ ( 96)
ਭਾਗੁ ਹੋਆ ਗੁਰਿ ਸੰਤੁ ਮਿਲਾਇਆ ॥ ( 97 )
ਵਾਰਿ ਵਾਰਿ ਜਾਈ ਲਖ ਵਰੀਆ ਦੇਹੁ ਸੰਤਨ ਕੀ ਧੂਰਾ ਜੀਉ ॥੧॥ ( 99 )
ਸਾਧਸੰਗਿ ਖਿਨ ਮਾਹਿ ਉਧਾਰੇ ॥ ( 103)

gurmit singh said...

Waheguru Ji Ka Khalsa, Waheguru Ji Ki Fateh

Yes, I agree with many points mentioned by you. Except that they do not equal Satguru, the Sach as Guru. They have a role.

What is meant by “realized souls in human body”? What are the different stages? How are these related to Purakh? These are vital questions.

The answer to these questions lies in the basics. Nature of Oneness and True reality. Also the meaning of “Khand” and their connection with Awareness.

Gurbani says :
ਸੰਜੋਗੁ ਵਿਜੋਗੁ ਦੁਇ ਕਾਰ ਚਲਾਵਹਿ ਲੇਖੇ ਆਵਹਿ ਭਾਗ ॥ (6)
This has a meaning spanning wide spectrum from creation process and Bhag in Dharamsal.

Gurbani elaborates this separately.
ਸੰਜੋਗੁ ਵਿਜੋਗੁ ਉਪਾਇਓਨੁ ਸ੍ਰਿਸਟੀ ਕਾ ਮੂਲੁ ਰਚਾਇਆ ॥
ਹੁਕਮੀ ਸ੍ਰਿਸਟਿ ਸਾਜੀਅਨੁ ਜੋਤੀ ਜੋਤਿ ਮਿਲਾਇਆ ॥ (509)
Then also:
ਸੰਜੋਗੁ ਵਿਜੋਗੁ ਧੁਰਹੁ ਹੀ ਹੂਆ ॥ ਪੰਚ ਧਾਤੁ ਕਰਿ ਪੁਤਲਾ ਕੀਆ ॥ ਸਾਹੈ ਕੈ ਫੁਰਮਾਇਅੜੈ ਜੀ ਦੇਹੀ ਵਿਚਿ ਜੀਉ ਆਇ ਪਇਆ ॥੧॥ (1007)

ਸੰਜੋਗੁ ਵਿਜੋਗੁ is understood when we read two Sabads :
1. ਅਰਬਦ ਨਰਬਦ ਧੁੰਧੂਕਾਰਾ ॥ ਧਰਣਿ ਨ ਗਗਨਾ ਹੁਕਮੁ ਅਪਾਰਾ ॥ and in the same Sabad- ਜਾ ਤਿਸੁ ਭਾਣਾ ਤਾ ਜਗਤੁ ਉਪਾਇਆ ॥ ਬਾਝੁ ਕਲਾ ਆਡਾਣੁ ਰਹਾਇਆ ॥ (1035)
From this sabad one comes to know what is Sargun, the created. Hukam Creates and in the created is also Jyote. This is same as Jyote within the conscious awareness and intent. Sabads on Ang-390 describe nature of Soul-Mind and their connection with the body.

2. ਦਿਨ ਮਹਿ ਰੈਣਿ ਰੈਣਿ ਮਹਿ ਦਿਨੀਅਰੁ ਉਸਨ ਸੀਤ ਬਿਧਿ ਸੋਈ ॥ ਤਾ ਕੀ ਗਤਿ ਮਿਤਿ ਅਵਰੁ ਨ ਜਾਣੈ ਗੁਰ ਬਿਨੁ ਸਮਝ ਨ ਹੋਈ ॥੨॥ (878-879)
Here the nature of Duality is described as polarity. Day and Night are not separate but together. Light when reduced becomes darkness just like Hot and Cold. Hot is one side and as it becomes warm there is reduction of hotness till cool and cold. We see polarity in Created. Up-Down, fast-slow, good-bad, form-formless etc. In creation there is duality and comparative duality. There are cycles of birth-life-death and beginning-existence - end. There is ever change.
The creation is Saibhang- From Self and Is Self. There is no separateness. ਸੰਜੋਗੁ ਵਿਜੋਗੁ is the method of duality creation Nirgun to Sargun. These are together. Without Nirgun there is no Sargun. Science at least tells something about the Sargun world but it is perplexed. Science thought there is nothingness in empty space. But the discovery of Energy in the empty space (the quantum vacuum) was found to be permeated with energy and so nothingness became something (zero-point energy).

Science also found that the very act of measuring a quantum system changes its properties, appearing to give the observer a special status. To this day, science is baffled by quantum entities that stay connected and are instantaneously influenced (non-locality) regardless of the spatial separation between them. (Part I)

gurmit singh said...

Part II of the comment. ( since character length exceeded)

Gurbani says that: ਇਹੁ ਮਨੁ ਸਕਤੀ ਇਹੁ ਮਨੁ ਸੀਉ ॥ ਇਹੁ ਮਨੁ ਪੰਚ ਤਤ ਕੋ ਜੀਉ ॥ (342.)

All of the above suggests that the ਸੰਜੋਗੁ ਵਿਜੋਗੁ is the Akkl Kalan meaning art of creating without breaking into part. It creates the building blocks of creation. This is a long subject. Hukam is intelligent information with templates and script having all probabilities. It comes to me from within that Nirgun has Sanjog part meaning full consciousness while Sargun has Vijog creating duality. As big HE is so big is HIS creation which has underlying Oneness, Sabad as expression of Sach. The Haume identity is involved in separateness found in the created.

For Naam identity to be in mind, the Satguru gives Nadar(vision). No living person can be Satguru as the very capability of Parbrahm is not there. Guru and Karta are Same. Only Akal Purakh gives Nadar of Guru Jyote to those who are in merged state: ਨਾਨਕ ਲੀਨ ਭਇਓ ਗੋਬਿੰਦ ਸਿਉ ਜਿਉ ਪਾਨੀ ਸੰਗਿ ਪਾਨੀ ॥੩॥੧੧॥(633). They have no Asa-Mansa and not involved in the world.
They come to earth rarely with a purpose but always guide towards Satguru Jyote within all so that they move up from Dharam Khand.

What is important point here is making of Khands and conscious awareness in Soul-Mind. The Khands described in Japji Sahib are reduced conscious awareness of Purakh Jyote ( see Arti Sabad “sehes tav nen…”) . In Dharam Khand there is Haume, which is sense of individuality. When tera- mera is given up the Nadar is received and Gyan Khand opens up. Then there is perception of Sach and Anhad Sabad as the Nishani of Sach is heard. ( see Sabad Wadhans Mahala 4, Ghar 2 – 561) . This Sabad further describes how perception opens up and match with Khands.

Now, the Sadhu, Jann, Bhagat and Saints are at different Khand in conscious awareness. Gurbani is Sach and this Sach has to be explained as tips to the current generation. Like in this modern time Sikh’s find it difficult to have concept of Oneness and Hazuri. There are many misconceptions. This is the Job of a Jaan or Sadhu to explain maya and other tips.

There are many who become Guru’s. About them Gurbani says:

ਵਿਣੁ ਪਾਰਸੈ ਪੂਜ ਨ ਹੋਵਈ ਵਿਣੁ ਮਨ ਪਰਚੇ ਅਵਰਾ ਸਮਝਾਏ ॥ ਗੁਰੂ ਸਦਾਏ ਅਗਿਆਨੀ ਅੰਧਾ ਕਿਸੁ ਓਹੁ ਮਾਰਗਿ ਪਾਏ ॥੩॥ ਨਾਨਕ ਵਿਣੁ ਨਦਰੀ ਕਿਛੂ ਨ ਪਾਈਐ ਜਿਸੁ ਨਦਰਿ ਕਰੇ ਸੋ ਪਾਏ ॥ ਗੁਰ ਪਰਸਾਦੀ ਦੇ ਵਡਿਆਈ ਅਪਣਾ ਸਬਦੁ ਵਰਤਾਏ ॥੪॥੫॥੭॥ (491)
Also
ਗੁਰੂ ਜਿਨਾ ਕਾ ਅੰਧੁਲਾ ਚੇਲੇ ਨਾਹੀ ਠਾਉ ॥ ਬਿਨੁ ਸਤਿਗੁਰ ਨਾਉ ਨ ਪਾਈਐ ਬਿਨੁ ਨਾਵੈ ਕਿਆ ਸੁਆਉ ॥ ਆਇ ਗਇਆ ਪਛੁਤਾਵਣਾ ਜਿਉ ਸੁੰਞੈ ਘਰਿ ਕਾਉ ॥੩॥ (58)

On this 864 page there is much clarity. Guru Charan is Anhad Sabad that we hear first. This is the Sach Nishan that we hear within. Next is Charan Kamal at 10th Door.

ਗੁਰੁ ਪਾਰਬ੍ਰਹਮੁ ਸਦਾ ਨਮਸਕਾਰਉ ॥੧॥ 864
ਗੁਰੁ ਕਰਤਾ ਗੁਰੁ ਕਰਣੈ ਜੋਗੁ ॥ ਗੁਰੁ ਪਰਮੇਸਰੁ ਹੈ ਭੀ ਹੋਗੁ ॥864

Unknown said...

Wahekuru Ji Ka Khalsa, Waheguru Ji Ki Fateh.. Waheguru Waheguru Ji Sahae

Dear Brother, Again your discussion went out of bounds and context.

There is no difference between Saints and The God. I will stop here with the following line from Sri Guru Granth Sahib. I pause my discussion here because it is going out of the scope.

ਪੰਨਾ 486, ਸਤਰ 13
ਸੰਤ ਅਨੰਤਹਿ ਅੰਤਰੁ ਨਾਹੀ ॥੪॥੨॥
संत अनंतहि अंतरु नाही ॥४॥२॥
Sanṯ anaʼnṯėh anṯar nāhī. ||4||2||
there is no difference between the Saints and the Infinite Lord. ||4||2||

gurmit singh said...

Waheguru Ji Ka Khalsa
Waheguru Ji Ki Fateh
The comment was reflected by me again and find that it is within context of the topic.
ਸੰਤ ਅਨੰਤਹਿ ਅੰਤਰੁ ਨਾਹੀ ॥੪॥੨॥
This is what was also being said in detail by me in different ways. Gurbani speaks by conveying a direct and indirect meaning. Here Saint is still in Human body . There is no difference but where. It is in the Soul-Mind. The Saint is Soul-Mind plus physical body. He is not wholly formless and neither is infinite. Purakh is Nirankar, is the one in all bodies but does not have a body.( see Arti Sabad which is quite clear).

The detailed comment described just how there is ONE and ONENESS and explain the state of mind of a Saint. The words written by me and other quote's did not elicit any question or elaboration.

But if you have already have a made-up mind then ...

Guru Fateh ji, Satguru Purakh Meher.

gurmit singh said...

NOTE FOR READERS OF ABOVE COMMENTS

It was a discussion with main topic of Vital importance which was need of an outside physical Guru. The replies to comments describe that the Outside Guru in body has limitations. Even the Jann, Sadhu, Bhagat and saint just give tips like direction and even interpret Gurbani. The change that opens one up to perception of Sach comes from Satguru within. We are dual with our conscious awareness being part of Satguru Jyote. So HE knows and removes our bobs built by haume and Maya.

Now the below Hymn lines quoted was:
ਸੰਤ ਅਨੰਤਹਿ ਅੰਤਰੁ ਨਾਹੀ ॥੪॥੨॥
Between Saint and the Infinite ONE there is no difference.
(486)

Such type of quotes are for the purpose of Naam Jap. Gurbani is not just to give knowledge but it is for Simran.
As between Saint and Akal Purakh so in our Simran we have to identify with Sach Naam in above way so as to have such a state in us.

... continued below.

gurmit singh said...

... continued from above.

The following post describes Gurbani Sabad that describes opening up of Khands given in Japji Sahib.
https://naamaukhad.blogspot.com/2021/07/now-below-sabad-quote-from-my-book.html