How to Do Simran: Naam, Shabad and the Inner Journey

2. Before creation: Aad Sach and the One

Translated rendering — Bhai Deputy Singh Ji: The speaker says that Guru Nanak Dev Ji began the account from Aad Sach — the primal or beginningless Truth — and then speaks of that Truth appearing through the ages. Before the visible creation there was no earth, moon or sun. There was only the One, described as Truth and as light. He uses the language of “Aad Sach, Jugaad Sach”: Truth before time as we know it, Truth through the ages, and Truth that remains Truth.

ਆਦਿ ਸਚੁ ਜੁਗਾਦਿ ਸਚੁ ॥
ਹੈ ਭੀ ਸਚੁ ਨਾਨਕ ਹੋਸੀ ਭੀ ਸਚੁ ॥

English rendering/meaning: True in the beginning, true through the ages; true now, and, says Nanak, true forever. This is a devotional rendering, not a claim that one English sentence exhausts the line’s meaning.

He explains that “furna” means a thought, word or intention arising. In his account, it would be misleading to imagine Maya giving a thought to Akal Purakh before Maya itself had appeared. He instead describes the One as Niranjan, untouched by Maya, from whom the first Word or Shabad appears. He says that people sometimes interpret the creation story as if someone advised the Creator; he rejects that and says the play arises from the One itself.

ਥਾਪਿਆ ਨ ਜਾਇ ਕੀਤਾ ਨ ਹੋਇ ॥
ਆਪੇ ਆਪਿ ਨਿਰੰਜਨੁ ਸੋਇ ॥

English rendering/meaning: The One cannot be established by another or made by another; the Immaculate One is self-existent. The exact lines and their placement should be checked against a trusted edition of Gurbani.

Editorial reflection — Wah.Guru: This is the interviewee’s interpretive devotional explanation of Aad Sach, Shabad and creation. It is not presented here as a verified cosmological description or as a substitute for studying Japji Sahib, the wider Sri Guru Granth Sahib Ji, and responsible Sikh scholarship.

3. Shabad, sound and creation

Translated rendering — Bhai Deputy Singh Ji: The speaker says that when the Shabad begins to move or resound, subtler forms arise from it. He explains “Shabad” through the older sense of a powerful sound or utterance. He compares the first immense sound with what science calls the Big Bang, saying that the loudness of the event reminds him of that comparison. He then explains the order in his account: vibration gives rise to Pavan, and from Pavan come water and fire; from these, the three qualities and the visible play unfold.

ਉਤਪਤਿ ਪਰਲਉ ਸ਼ਬਦੇ ਹੋਵੈ ॥
ਸ਼ਬਦੇ ਹੀ ਫਿਰਿ ਓਪਤਿ ਹੋਵੈ ॥

English rendering/meaning: Creation and dissolution occur through Shabad; through Shabad, creation arises again. The wording above reflects the line quoted or paraphrased in the source audio; consult the original Gurbani for authoritative text and context.

ਪਵਣੇ ਤੇ ਜਲੁ ਹੋਇ ਜਲ ਤੇ ਤ੍ਰਿਭਵਣੁ ਸਾਜਿਆ ਘਟਿ ਘਟਿ ਜੋਤਿ ਸਮੋਇ ॥

English rendering/meaning: From air comes water; from water the three worlds are fashioned, and the Divine Light is present in every heart. This is the interview’s Gurbani-based rendering; it should not be read as a physics equation.

Important attribution: The Big Bang comparison is the speaker’s analogy. Gurbani is not being used here to prove a scientific conclusion, and this page does not claim that the interview establishes a scientific mechanism of cosmic origin.

4. The four khands: Dharam, Gian, Saram and Karam

Translated rendering — Bhai Deputy Singh Ji: The speaker describes four stages or “khands” through which the creation is prepared. He begins with Dharam Khand, where Pavan, water and fire are present as raw material. These elements are “cooked,” in his metaphor, so that qualities can arise. He connects this with the line “Kach pakai othe pai,” describing raw and prepared material in Dharam Khand.

In Gian Khand, he says, the Shabad or powerful sound is shaped and set within a limit. He quotes Japji Sahib’s description of knowledge becoming vast and radiant, with sound, play and countless joys. In Saram Khand, the Shabad’s light is said to take subtle form. The speaker connects the phrase “Saram Khand ki bani roop” with the shaping of awareness, intellect, mind and understanding.

ਗਿਆਨ ਖੰਡ ਮਹਿ ਗਿਆਨੁ ਪਰਚੰਡੁ ॥
ਤਿਥੈ ਨਾਦ ਬਿਨੋਦ ਕੋਡ ਅਨੰਦੁ ॥

ਸਰਮ ਖੰਡ ਕੀ ਬਾਣੀ ਰੂਪੁ ॥
ਤਿਥੈ ਘਾੜਤਿ ਘੜੀਐ ਬਹੁਤੁ ਅਨੂਪੁ ॥
ਤਿਥੈ ਘੜੀਐ ਸੁਰਤਿ ਮਤਿ ਮਨਿ ਬੁਧਿ ॥

English rendering/meaning: In Gian Khand, knowledge is radiant; there are sounds, wondrous play and countless joys. Saram Khand is the realm of beauty or form, where awareness, intellect, mind and understanding are shaped. This rendering is offered to orient the reader, not to claim a definitive translation.

In Karam Khand, the speaker says, the three elements and the subtle form come together. He uses the imagery of a beautiful, powerful form being completed, and quotes the language of Karam Khand’s strength, heroes and fullness. He then moves to Sach Khand, where the Formless One sees and blesses creation, and says that the limit of that description cannot be reached.

ਕਰਮ ਖੰਡ ਕੀ ਬਾਣੀ ਜੋਰੁ ॥
ਤਿਥੈ ਹੋਰੁ ਨ ਕੋਈ ਹੋਰੁ ॥
ਤਿਥੈ ਜੋਧ ਮਹਾਬਲ ਸੂਰ ॥
ਤਿਨ ਮਹਿ ਰਾਮੁ ਰਹਿਆ ਭਰਪੂਰੁ ॥

ਸਚ ਖੰਡਿ ਵਸੈ ਨਿਰੰਕਾਰੁ ॥
ਕਰਿ ਕਰਿ ਵੇਖੈ ਨਦਰਿ ਨਿਹਾਲ ॥

English rendering/meaning: Karam Khand is described through strength and heroic fullness; in Sach Khand the Formless One dwells, creating, observing and blessing. The full pauri continues with language of countless realms and forms.

Editorial reflection — Wah.Guru: The speaker presents the four khands as an interpretive framework for the movement from elements, through sound and subtle form, toward Truth. The khands are not treated here as a proven literal cosmological mechanism, a map of physical space, or a guaranteed meditation sequence. Readers should study Japji Sahib in context and compare interpretations with trusted Sikh scholarship.

5. Maya, Shiv-Shakti, Shabad and Pavan

Translated rendering — Bhai Deputy Singh Ji: The speaker says Maya is not, in this explanation, a separate mother or goddess who makes the three qualities. Rather, after Shabad, Pavan, water and fire appear; from these elements the three qualities arise; and the name Maya is given to that field of activity and qualities. He describes Shiv as the side of Shabad or Truth and Shakti as the activity, energy, thoughts and three qualities that arise through Pavan.

He describes two sides of the human experience: on one side Pavan is moving, and on the other Shabad is present. When the mind moves with Pavan, it moves among the three qualities and what he calls Maya or Shakti. When the mind turns from Pavan toward Shabad, he says it comes toward the home of Shiv, Atma Ram and Sat Purakh.

ਪਉਣ ਪਾਣੀ ਅਗਨੀ ਤਿਨਿ ਕੀਆ ਬ੍ਰਹਮਾ ਬਿਸਨੁ ਮਹੇਸ ॥
ਵਾਜੇ ਪਉਣੁ ਤਹ ਆਪਿ ਵਜਾਏ ਸਿਵ ਸਕਤੀ ਦੇਹੀ ਮਹਿ ਪਾਏ ॥

English rendering/meaning: The quoted passage connects air, water and fire with the created order, and speaks of Shiv-Shakti within the body. These words have a Gurbani context that should be studied in full.

Editorial note — terminology: “Pavan,” “energy,” “Shakti,” “Shabad,” “soul,” “mind” and related terms carry different meanings in different traditions and in different contexts within Gurbani. They should not be treated as interchangeable technical terms. The explanation above belongs to the interviewee’s vocabulary and interpretation.

6. What does it mean to go beyond Pavan or breath?

Translated rendering — Bhai Deputy Singh Ji: The host asks how the mind can stop remaining in thought. The speaker says that when the mind remains within the field of Pavan, thoughts continue. He says that simply concentrating on physical breath can keep a practitioner within the second sunn in his framework. He recommends that the practitioner place attention on the Guru Mantar or Shabad instead: listen to the sound of the Mantar gently, and let attention move toward Shabad rather than becoming fascinated by the mechanics of breathing.

He refers to the common experience of thoughts arising with breath and says that many people repeat “Waheguru” while still circling within the three qualities. His point is not that Naam Simran is useless, but that attention should gradually become connected with the meaning, sound and Guru rather than being reduced to breath manipulation or thought control.

Editorial reflection — Wah.Guru: A safe practical reading is to notice breath without controlling it, repeat or listen to Waheguru without strain, and return to the practice when the mind wanders. The aim is not to escape the body or manufacture an experience.

7. The four sunns or voids

Translated rendering — Bhai Deputy Singh Ji: The speaker maps four elements to four sunns: the three qualities to the first sunn; Pavan or breath to the second; Shabad or the inner Word to the third, which he calls Niz Sunn; and Truth or the Formless One to the fourth. He says ordinary people may remain among thoughts and the three qualities, while practitioners who concentrate on breath may reach the second sunn in his framework. He distinguishes this from the third sunn, where attention is said to connect with Shabad.

ਅੰਤਰਿ ਸੁੰਨੁ ਬਾਹਰਿ ਸੁੰਨੁ ਤ੍ਰੈ ਭਵਣੁ ਸੁੰਨੁ ਮਸੁੰਨਿ ॥
ਚਉਥੇ ਸੁੰਨਿ ਜੋ ਨਰੁ ਜਾਣੈ ਤਾ ਕਉ ਪਾਪੁ ਨ ਪੁੰਨਿ ॥

English rendering/meaning: The interview uses these lines to discuss inner and outer sunn, the three realms and the fourth sunn, where the person who knows it is beyond the categories of sin and merit. This is a rendering of the passage as quoted in the interview and is not a claim that the speaker’s map is the only doctrinal interpretation.

The speaker contrasts stopping or reversing the breath with listening for Shabad. He says that the tenth gate is above the nine bodily openings and that Shabad can lead from the third sunn toward the fourth. He also describes the mind becoming quiet and outside sounds receding.

Editorial caution: This four-sunn map is the interviewee’s interpretation, not a universally agreed doctrinal map. It should not be used to rank people, declare spiritual attainment, or turn metaphorical and devotional language into a literal anatomy.

8. Niz Sunn, Anhad Shabad and listening

Translated rendering — Bhai Deputy Singh Ji: The speaker says Niz Sunn is recognised when outer sounds fall away and Shabad becomes continuous or “one taste.” He calls this a state of absorption and connects it with the tenth gate, Anhad Shabad and listening. He gives an image of a blind person feeling the way forward with a staff: the practitioner listens for where the sound seems to come from and follows attention toward it.

ਕਹੁ ਕਬੀਰ ਉਨਮੁਨਿ ਮਨੂਆ ਸੁੰਨਿ ਸਮਾਨਾ ॥
ਦੁਬਿਧਾ ਦੁਰਮਤਿ ਭਾਗੀ ਕਹੁ ਕਬੀਰ ਅਨੁਭਵੁ ਇਕੁ ਦੇਖਿਆ ॥
ਰਾਮ ਨਾਮਿ ਲਿਵ ਲਾਗੀ ॥

English rendering/meaning: Kabir describes the mind becoming absorbed in stillness, duality and confused thinking falling away, and love fastening onto the Divine Name.

ਸੁੰਨ ਸਮਾਧਿ ਅਨਹਦ ਤੈ ਨਾਦੁ ॥
ਕਹਣੁ ਨ ਜਾਈ ਅਚਜ ਬਿਸਮਾਦੁ ॥

English rendering/meaning: The interview uses this language for a still absorption and an unstruck sound beyond ordinary description.

He describes sound progressing through subtle stages: ordinary or audible repetition, softer sound, a sound perceived inwardly, and then sounds he calls Anhad. He mentions birdlike sounds, bells, beeps, thunder, a conch-like sound and, later, a single sound that changes the earlier sounds as a flute player changes notes. He also refers to the sound as coming from the “tenth house” or tenth gate.

9. Crossing the difficult river: Guru and Sangat

Translated rendering — Bhai Deputy Singh Ji: When attention moves away from Pavan toward Shabad, the speaker says the practitioner comes to a difficult crossing called Bikhm Nadi. He compares it with a vast ocean that cannot be crossed by ordinary worldly knowledge alone. At this point, he says, one needs Shabad Guru, properly trained guidance, a complete Guru or a true Sadhu, and genuine Sangat.

ਗਿਆਨ ਧਿਆਨ ਕਿਛੁ ਕਰਮੁ ਨ ਜਾਣਾ ਨਾਹਿਨਿ ਨਿਰਮਲ ਕਰਣੀ ॥
ਸਾਧ ਜਨਾ ਕੈ ਅੰਚਲਿ ਲਾਵਹੁ ਬਿਖਮ ਨਦੀ ਜਾਇ ਤਰਣੀ ॥

English rendering/meaning: The quoted passage asks for refuge in the company or garment of holy people so that the difficult river may be crossed, beyond relying on personal knowledge, meditation or action alone.

The speaker warns that if attention leaves Shabad, a practitioner may be drawn toward “Gandharb Nagri,” powers, visions or other attractions of Maya. He says that the way through is to keep hold of Shabad and not become distracted by unusual experiences.

Editorial reflection — Wah.Guru: The most grounded lesson here is humility. Ethical conduct, honest relationships, seva, Sangat and guidance from people with demonstrated wisdom matter more than secret claims or dramatic experiences. No teacher should demand isolation, unquestioning obedience, money, sexual access or harm to self or others.

10. Dreams, sleep and subtle experiences

Translated rendering — Bhai Deputy Singh Ji: The host asks about dreams and which sunn they belong to. The speaker distinguishes between dreams shown by Maya and what he describes as an experience connected with Shabad and inner light. In his account, while asleep the ordinary person may leave the field of Pavan in a dream, but the mind may not grasp Shabad. The owner or Divine source may then reveal light, and the person may see forms made from thought.

He describes Maya’s dream as an illusion made from thought-forms: people, places and scenes appear, but they do not necessarily exist as independent objects. He contrasts this with a dream in which, he says, a Gurmukh’s mind awakens through Shabad and moves toward light, where subtle forms are recognised. He connects this with a longing expressed in Gurbani to see the Beloved.

ਕਦਿ ਦੇਖਾ ਪ੍ਰਭੁ ਆਪਣਾ ਆਤਮ ਰਾਮੁ ॥

English rendering/meaning: When will I behold my Beloved, the Inner Lord? The interview uses this longing as a devotional reference, not as a test for classifying someone’s dreams.

Editorial reflection — Wah.Guru: Dreams, sleep paralysis, vivid imagery, unusual perceptions and out-of-body feelings should not be treated as proof of a subtle journey, a spiritual rank or a metaphysical world. They can occur in ordinary sleep transitions and under stress. If they are distressing, recurrent, impair sleep or impair functioning, seek qualified medical or mental-health support.

11. Spirits, ghosts and subtle forms

Translated rendering — Bhai Deputy Singh Ji: The speaker says that subtle beings or “ghosts” cannot enter another person’s body. He says that stories claiming a ghost has entered someone are false in his view, and that one light does not enter another body. He describes subtle forms as light-like forms produced through the elements and mind, and says they move within Pavan and may gather in groups or families in his account.

ਏਕਾ ਜੋਤਿ ਵਰਤੇ ਸਭੁ ਭਿੰਨਿ ਭਿੰਨਿ ॥
ਜੋਤਿ ਜੋਤਿ ਨ ਰਲੈ ਕਿਸੈ ਦੀ ਰਲਾਈਆ ॥

English rendering/meaning: One Light operates through all, though beings appear distinct; light is not simply mixed into another person’s body. This line is presented as the speaker’s Gurbani-based explanation.

When the host asks about reports of sleep pressure, the speaker gives a practical explanation: people who sleep with a large pillow behind the head may bend the neck, affecting comfort and breathing, then interpret the experience as someone pressing on them. He says changing the pillow can remove the pressure.

Careful framing: The speaker’s view that subtle beings cannot enter another person’s body is his belief, not established medical fact. Sleep paralysis, breathing difficulty, neck position, reflux, anxiety and other ordinary physical causes can produce frightening sensations. Recurrent or concerning episodes warrant medical attention.

12. Soul, light and the body

Translated rendering — Bhai Deputy Singh Ji: The speaker describes the subtle body as a form of light connected with the elements, and says that mind arises through Shabad. He explains the body as formed through Shabad and elements, with a connection at the navel. In his account, the subtle form may appear to travel outside the physical body during sleep or deep practice, but he distinguishes this from entering another person’s body.

He discusses reports of Gurmukhs whose subtle form leaves the body and returns. He uses historical examples, including Baba Deep Singh Ji and Ram Rai Ji as they are remembered or described in the discussion. He speaks of a protective circle around the body, of the breath becoming very subtle, and of the body returning to ordinary function when the subtle form returns.

He also explains dreams as the mind’s subtle forms joining with the senses, and says that some people walk or move during sleep with their eyes closed. He uses this to explain why a dream can feel like travel without proving that a person’s physical body went anywhere.

Editorial caution — Wah.Guru: Extraordinary claims about soul travel, body separation, historical figures, protective circles and the mechanics of life are not independently verified in this article. They remain the speaker’s spiritual interpretation and should not be used to diagnose sleep behaviour or to attempt dangerous practices.

13. Amrit ras: reservoir, tenth gate and Naam

Translated rendering — Bhai Deputy Singh Ji: In the final major exchange, the host asks about Amrit ras — when it comes, what state it belongs to and when the Master gives it. The speaker says that an inner reservoir of Amrit is already present, associated with the tenth gate and the palate. He describes Shabad, Pavan and the opening of Sukhmana as part of a process in which Amrit gathers in the centre and may be experienced as a sweetness or cooling flow.

He says that attention may be held at the navel, connected with the heard Shabad, and that the “churning” of attention allows Amrit to flow upward. He calls this a first stage and speaks of the mind returning home. He then quotes devotional language about the mind being nourished by Hari Naam.

ਅੰਤਰਿ ਖੁੰਟਾ ਅੰਮ੍ਰਿਤੁ ਭਰਿਆ ॥
ਮਨ ਕਾ ਤੋਸਾ ਹਰਿ ਨਾਮੁ ਹੈ ॥

English rendering/meaning: The inner vessel is filled with Amrit; the mind’s nourishment is the Divine Name. Here Amrit is devotional and metaphorical language about spiritual nourishment, not a laboratory claim about a bodily fluid.

The speaker distinguishes this from yogic attempts to extract a substance by locking or turning the tongue toward the palate. He says the Jogis tried to obtain Amrit through such methods but did not receive the Amrit he is describing. He quotes a passage associated with Bhagat Kabir Ji and says the true “vessel” is prepared through love, knowledge, attention, conduct and Shabad.

ਭਾਠੀ ਗਗਨੁ ਸਿੰਘਿਆਰੁ ਚੁੰਘਿਆ ਕਨਕ ਕਲਸਿ ਕਾਇਆ ॥
ਤਿਸੁ ਮਹਿ ਧਾਰ ਚੁਐ ਅਤਿ ਨਿਰਮਲੁ ਰਸੁ ਰਸਨਾ ਚੁਆਇਆ ॥
ਪਵਨੁ ਪਿਆਲਾ ਸਾਜਿਆ ॥

English rendering/meaning: The quoted imagery speaks of a sky-like furnace, a golden vessel, pure essence and a cup made of breath. The imagery should be read as Gurbani’s devotional language, not as an instruction for manipulating anatomy.

14. How to do Simran — practical, safe guidance

Wah.Guru’s grounded practice: The interview gives a rich but technically and metaphysically dense account. For an accessible practice, keep only what is safe, gentle and consistent:

1. Sit comfortably, on a chair or cushion, with enough support to remain at ease.
2. Let breathing remain normal. Do not count, hold, restrict or force the breath.
3. Gently repeat or listen to Waheguru or the Guru Mantar. Use a natural voice or quiet repetition that does not strain the throat.
4. When thoughts arise, notice them without judgment and return to the Mantar. Do not measure success by silence, lights, sounds or sensations.
5. Let the practice belong to ordinary life: combine it with Gurbani, Nitnem as appropriate, Sangat, seva, truthful conduct, sleep, nutrition, work and family responsibilities.
6. If you feel frightened, dizzy, breathless, unreal, confused or persistently unable to sleep, stop the intense practice, return to ordinary activity and seek support.

The speaker discusses stages such as Vaikhari, softer repetition, inner listening and Shunya. This page does not promise that practice will produce inner sounds, visions, Amrit, Kundalini, out-of-body states, powers or liberation. Those outcomes should not be chased, and their absence does not mean practice has failed.

Editorial reflection — Wah.Guru: The safest measure is whether Simran helps a person remember Waheguru while becoming more honest, compassionate, patient, responsible and available for seva. A practice that increases fear, grandiosity, compulsion or neglect of responsibilities needs wise review.

15. Questions for reflection

After listening to the interview, consider:

• What is the fruit of my practice in conduct?
• Am I becoming more humble, compassionate, patient, honest and responsible?
• Does Simran make me more willing to serve, repair harm and tell the truth?
• Am I chasing sounds, visions, unusual sensations, status or special knowledge?
• Can I hold uncertainty without needing to prove a metaphysical explanation?
• Who are the trusted, accountable people with whom I can discuss my practice?

In the interview, the speaker repeatedly returns to Shabad, Guru and Sangat. Whatever one makes of the technical map, that return offers a helpful question: is spiritual learning making the heart more truthful and the life more useful?

16. Complete source and watch section

Original video: “ਸਾਡਾ ਸੂਖਮ ਮਨ ਕਿਵੇਂ ਤਿਆਰ ਹੁੰਦਾ? Deputy singh | Adab Maan | 1 Tv” — YouTube.

This page is a full English translation and structured rendering based on the supplied Punjabi transcript and the complete video discussion, including the host introduction, Bhai Deputy Singh Ji’s answers, quoted Gurbani passages and explanations. It is not a verbatim certified translation, and it is not an independent fact-check. Auto-generated captions can be imperfect; where a phrase was unclear in the source audio, it has been paraphrased cautiously or identified as [unclear in source audio] rather than invented.

Readers are encouraged to watch the original Punjabi video and consult Sri Guru Granth Sahib Ji, trusted Sikh scholars, kathavachaks and knowledgeable Sangat. Compare translations and interpretations in context, especially where the interview moves from Gurbani quotation to cosmology, subtle bodies, supernatural accounts or technical meditation claims.

17. Prominent safety and care note

Unusual perceptions, persistent insomnia, anxiety, confusion, frightening thoughts, physical symptoms, breathlessness, fainting, impaired functioning or distress require pausing intense practice and seeking qualified medical or mental-health help. Spiritual guidance does not replace clinical care.

Never use forceful breathing, prolonged breath retention, sleep deprivation, fasting or substances to produce spiritual states. Do not stop or change prescribed treatment because of an interview, dream, vision, inner sound or spiritual interpretation. If you are at immediate risk of harming yourself or someone else, contact local emergency services or a crisis service now.

18. Disclaimer