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 :