"What is the dasam duaar?" Prt 2


Now at this point, the Gurbani is talking about something specific, amrita or nectar which was anciently also known as soma. This is not the amrit of Khande ki Pahul. This is not the amrit of Naam Vaheguru Gurmantara. This is the nectar which trickles down from the opening in the roof of the mouth which comes from the activation of the pineal and pituitary glands of the brain. It only comes after all the body chakrs have been purified and the praan cleared through them to reach upwards to the level of the sixth chakr at the third eye, and this stimulates this secretion.

This must take place so that the dasam duar can open. It is the literal "door of perception" that Aldous Huxley wrote about. It is the literal "holy grail" of all occultism and trance religion. It is the ancient secret of transcendence. But it doesn't come from ingesting psychoactive drugs like LSD, Ketamine, Ayahuasca, Peyote or anything transient and superficial like that. Those drugs can open our perception to unseen realms, but at price of causing brain damage and mental instability. The soma-amrit which trickles down is a product of the brain itself, naturally occurring through process of spiritual development, and guided by the Mastery of a Satguru.

An interesting parallel is in the discovery of aberrant breakdown metabolites of the neurotransmitter dopamine which is chemically configured very close to mescaline, the active component of peyote. This abberrant metabolite has been biochemically found as naturally occuring in a subset of the schizophrenic population. This shows that some variants of mental illness result from an imbalance in the psycho-spiritual system. It also must be pointed out why the Gurbani is talking about cooling the heat by entering into the house of the moon.

And this relates to kundalini shakti which if it enters the right nadi, unbalanced, it will go in an evil direction. That is why no one can successfully do this without a Satguru. I heard katha which told there are only 5 brahmgyanis alive in the world at any time. If this is true, there are thousands of insane siddhas who are half-baked spiritually, who have powers but not purification, not balance. So this goes to show there's a tremendous amount of spiritual immaturity, corruption and danger on the spiritual path in the Kalyug. But the only boat, the only method of liberation is this one. It is impossible to be liberated without a Satguru. No human can achieve it. The Naam which Gurbani speaks about as the only boat of salvation in the kalyug, is what activates this very process of physical, mental, and spiritual enlightenment, opening, unfoldment which the many vaaks in Gurbani attest.

ਸੋਮਵਾਰਿ ਸਸਿ ਅੰਮ੍ਰਿਤੁ ਝਰੈ ॥
somavaar sas anmrith jharai ||
On Monday, the Ambrosial Nectar trickles down from the moon.

ਚਾਖਤ ਬੇਗਿ ਸਗਲ ਬਿਖ ਹਰੈ ॥
chaakhath baeg sagal bikh harai ||
Tasting it, all poisons are removed in an instant.

ਬਾਣੀ ਰੋਕਿਆ ਰਹੈ ਦੁਆਰ ॥
baanee rokiaa rehai dhuaar ||
Restrained by Gurbani, the mind remains indoors;

ਤਉ ਮਨੁ ਮਤਵਾਰੋ ਪੀਵਨਹਾਰ ॥੨॥
tho man mathavaaro peevanehaar ||2||
drinking in this Nectar, it is intoxicated. ||2||
~SGGS Ji p. 344

ਆਪਿ ਦਇਆ ਕਰਿ ਦੇਵਸੀ ਗੁਰਮੁਖਿ ਅੰਮ੍ਰਿਤੁ ਚੋਇ ॥
aap dhaeiaa kar dhaevasee guramukh anmrith choe ||
In His Kindness, He blesses the Gurmukh with it; the Ambrosial Nectar of this Amrit trickles down.

ਸਭੁ ਤਨੁ ਮਨੁ ਹਰਿਆ ਹੋਇਆ ਨਾਨਕ ਹਰਿ ਵਸਿਆ ਮਨਿ ਸੋਇ ॥੪॥੫॥੬੯॥
sabh than man hariaa hoeiaa naanak har vasiaa man soe ||4||5||69||
Then, the body and mind totally blossom forth and flourish; O Nanak, the Lord comes to dwell within the mind. ||4||5||69||
~SGGS Ji p. 41

ਧੀਰਜੁ ਧਰਮੁ ਗੁਰਮਤਿ ਹਰਿ ਪਾਇਆ ਨਿਤ ਹਰਿ ਨਾਮੈ ਹਰਿ ਸਿਉ ਚਿਤੁ ਲਾਵੈ ॥
dhheeraj dhharam guramath har paaeiaa nith har naamai har sio chith laavai ||
Through the Guru's Teachings, I have obtained courage, faith and the Lord. He keeps my mind focused continually on the Lord, and the Name of the Lord.

ਅੰਮ੍ਰਿਤ ਬਚਨ ਸਤਿਗੁਰ ਕੀ ਬਾਣੀ ਜੋ ਬੋਲੈ ਸੋ ਮੁਖਿ ਅੰਮ੍ਰਿਤੁ ਪਾਵੈ ॥੨॥
anmrith bachan sathigur kee baanee jo bolai so mukh anmrith paavai ||2||
The Words of the True Guru's Teachings are Ambrosial Nectar; this Amrit trickles into the mouth of the one who chants them. ||2||
~SGGS Ji p. 494

ਹਰਿ ਭਜੁ ਪ੍ਰਾਣੀ ਰਸਨ ਰਸਾਇ ॥੩॥
har bhaj praanee rasan rasaae ||3||
O mortal, lovingly vibrate the Lord's Name with your tongue. ||3||
~SGGS Ji p. 222

ਖੇਚਰ ਭੂਚਰ ਚਾਚਰੀ ਉਨਮਨ ਲਘਿ ਅਗੋਚਰ ਬਾਣਾ ।
khaychar bhoochar chaacharee unaman|aghi agochar baanaa|
Getting above of the khechar bhuchar chachar, unman and agochar (all yogic postures) mudras he concentrates upon the One Lord.

ਪੰਚਾਇਣ ਪਰਮੇਸਰੋ ਪੰਚ ਸਬਦ ਘਨਘੋਰ ਨੀਸਾਣਾ ।
panchaain paramaysaro panch sabad ghanaghor neesaanaa|
He beholds God in five (select persons) and the five sounds of five words become his special marks.

ਗੁਰਮੁਖਿ ਪੰਚ ਭੂਆਤਮਾ ਸਾਧਸੰਗਤਿ ਮਿਲਿ ਸਾਧ ਸੁਹਾਣਾ ।
guramukhi panch bhooaatamaa saadhasangati mili saadh suhaanaa|
Antahkaran, the basis of all five external elements is cultivated and cultured by gurmukh in the holy congregation.

ਸਹਜ ਸਮਾਧਿ ਨ ਆਵਣ ਜਾਣਾ ॥੫॥
sahaj samaadhi n aavan jaanaa ॥5॥
This way immersing in undisturbed trance he gets liberated from the cycle of transmigration.
Vaar 7 Pauri 5 of Vaaran Bhai Gurdas Ji

And once the sixth chakra is reached, and the pineal and pituitary glands are stimulated to secrete the amrit which trickles down the opening in the roof of the mouth, and the nasal passages and throat are sealed off with jugti of kechari mudra, so the amrit is not lost but tasted, this opens the dasam duar. And the crown chakra, also known as the thousand petalled lotus unfolds into the higher dimensions.

ਊਂਧ ਕਵਲੁ ਜਿਸੁ ਹੋਇ ਪ੍ਰਗਾਸਾ ਤਿਨਿ ਸਰਬ ਨਿਰੰਜਨੁ ਡੀਠਾ ਜੀਉ ॥੨॥
oonadhh kaval jis hoe pragaasaa thin sarab niranjan ddeethaa jeeo ||2||
Those, whose inverted lotus of the crown chakra is illuminated, see the Immaculate Lord everywhere. ||2||
~SGGS Ji p. 108

ਇੜਾ ਪਿੰਗੁਲਾ ਅਉਰੁ ਸੁਖਮਨਾ ਪਉਨੈ ਬੰਧਿ ਰਹਾਉਗੋ ॥
eirraa pingulaa aour sukhamanaa pounai bandhh rehaaougo ||
Then, I shall no longer control the breath through the energy channels of the Ida, Pingala and Shushmanaa.

ਚੰਦੁ ਸੂਰਜੁ ਦੁਇ ਸਮ ਕਰਿ ਰਾਖਉ ਬ੍ਰਹਮ ਜੋਤਿ ਮਿਲਿ ਜਾਉਗੋ ॥੨॥
chandh sooraj dhue sam kar raakho breham joth mil jaaougo ||2||
I look upon both the moon and the sun as the same, and I shall merge in the Light of God. ||2||
~SGGS Ji p. 973

In yogic philosophy there is a hole in the roof of the mouth through which a secretion drips after the brain is stimulated by practice of pranayam and the dasm duar opened by power of Gurmantara which is energetic vibration, sound and light of God's own presence and reality. It is an energy imprint that we attune our whole bdoy consciousness to. The tongue forms a mudra to block the throat/nasal passages so the nectar doesn't escape, and the tongue tastes the nectar. This practice is called kechari mudra. It is very clearly being described in Gurbani in several places as well as allusions to the amrit trickling down, tasting the nectar with tongue.

Additionally vaaran of Bhai Gurdas Ji expressly describes the various mudra including kechari mudra even in context of a Gurmukh. The purpose of the stimulation of the pineal and pituitary glands by stimulating nerve centers in the mouth with the tongue by proper intonation and chanting of Gurmantara combined with proper breathing drawing up the praan through subtle nadis which facillitates the brain stimulation opens the door of consciousness to expand beyond the limitations of the physical senses.

This is the process by which the consciousness is liberated from the confines of the brain and can perceive the subtle realities. This is the way a person becomes a brahmgyani and jeevan mukta in every Indic tradition including Buddhism. This is how Gautama Buddha was dexcribed as becoming enlightened for example. It's an ancient tradtion, not at all new to Sikhism. What is new to Sikhism is Guruji describes this process as coming about with sehaj, by Guru's grace, not by self-effort or by force.

ਜਪੁ ਤਪੁ ਸੰਜਮੁ ਹੋਹਿ ਜਬ ਰਾਖੇ ਕਮਲੁ ਬਿਗਸੈ ਮਧੁ ਆਸ੍ਰਮਾਈ ॥੨॥
jap thap sanjam hohi jab raakhae kamal bigasai madhh aasramaaee ||2||
When chanting, austere meditation and self-discipline become your protectors, then the lotus blossoms forth, and the honey trickles out. ||2||

ਬੀਸ ਸਪਤਾਹਰੋ ਬਾਸਰੋ ਸੰਗ੍ਰਹੈ ਤੀਨਿ ਖੋੜਾ ਨਿਤ ਕਾਲੁ ਸਾਰੈ ॥
bees sapathaaharo baasaro sangrehai theen khorraa nith kaal saarai ||
Bring the twenty-seven elements of the body under your control, and throughout the three stages of life, remember death.

ਦਸ ਅਠਾਰ ਮੈ ਅਪਰੰਪਰੋ ਚੀਨੈ ਕਹੈ ਨਾਨਕੁ ਇਵ ਏਕੁ ਤਾਰੈ ॥੩॥੨੬॥
dhas athaar mai aparanparo cheenai kehai naanak eiv eaek thaarai ||3||26||
See the Infinite Lord in the ten directions, and in all the variety of nature. Says Nanak, in this way, the One Lord shall carry you across. ||3||26||
~SGGS Ji p. 23

This is the metaphysical physiological process by which the hidden gate of the site of former anterior fontanel which is closed in adults is opened on energetic level. This is how the praan moves from sixth chakr to open the 7th, how the nine gates are closed to open the tenth, dasam duar corresponds to the sahasrara chakra (crown) and unfolds the inverted thousand petaled lotus, which symbolically represents unrestricted Divine consciousness. The ire nadi is located to the left of the spine, is consisted negative charge. It represents female energy, coolness and is depicted as the moon (chandra). The pingala nadi is located to the right of the spine, is positive current. It represents the opposite electrical polarity is symbolized as male, heat, and as the sun (surya). To unite these two polarities is the confluence of the three (trikuti) where the shushmana meets and is balance of the energies at level of ajna chakra, third eye (pineal gland) center of forehead.

Without balance, a person can go insane with the incomplete activation of this spiritual process. The energy would be overwhelming to an unprepared human nervous system. This is why you sometimes see spontaneous kundalini kriyas with awkward spontaneous movements, strange vocalizations, intense laughing or crying for no apparent reason, and even riddh siddh powers. Sometimes the energy raised is clearing blocks in the chakrs when this happens. Sometimes the energy just gets stuck there and can't move past.

The shabad is an energized power word. And word is sound. And sound is frequency that oscillates with a certain rhythmic vibration. The shabad has the power to balance the energy centers of the human body-mind to align the consciousness with a certain energy frequency which is a healing property that oscillates in a flow with the bodies natural rhythyms and aligns the chakrs which are out of balance in most people. Just modern day living thows the whole energy balance of the body off. Our heart is regulated by a certain rhythym. Our brain waves oscillate a a certain frequency. The earth itself has a field of force which is vibration which influences the body. When we separate from the earth and live in concrete cities we disconnect from the natural rhythmic cycle. We consume foods with caffeine, we breathe polluted air, we don't have proper nutrition, we don't get proper balance of sleep. And in myriad of ways our internal chemistry, our internal biorhthyms and natural balance are altered. This affects the quality of our thought. It impacts our spiritual perception. Body is a tool. And the body can be out of balance. All of this has an effect on our spiritual jeevan. But Gurbani is medicine. Gurbani balances us and puts us back on the right path mentally, emotionally, physically and spiritually. This balance is necessary if you are to understand the energetic function of the tenth gate of the body and how it reconnects you to the spiritual realities beyond physical perception. It is a process of reconnecting with energetic vibration which oscillates at a Divine frequency.

ਐਬ ਤਨਿ ਚਿਕੜੋ ਇਹੁ ਮਨੁ ਮੀਡਕੋ ਕਮਲ ਕੀ ਸਾਰ ਨਹੀ ਮੂਲਿ ਪਾਈ ॥
aib than chikarro eihu man meeddako kamal kee saar nehee mool paaee ||
The defect of the body which leads to sin is the mud puddle, and this mind is the frog, which does not appreciate the lotus flower at all.
~SGGS Ji p. 24

ਬ੍ਰਹਮ ਕਮਲ ਮਧੁ ਤਾਸੁ ਰਸਾਦੰ ਜਾਗਤ ਨਾਹੀ ਸੂਤਾ ॥੭॥
breham kamal madhh thaas rasaadhan jaagath naahee soothaa ||7||
He enjoys the taste of the honey of God's lotus; he remains awake, and does not fall asleep. ||7||

ਮਹਾ ਗੰਭੀਰ ਪਤ੍ਰ ਪਾਤਾਲਾ ਨਾਨਕ ਸਰਬ ਜੁਆਇਆ ॥
mehaa ganbheer pathr paathaalaa naanak sarab juaaeiaa ||
This lotus is very deep; its leaves are the nether regions, and it is connected to the whole universe.

ਉਪਦੇਸ ਗੁਰੂ ਮਮ ਪੁਨਹਿ ਨ ਗਰਭੰ ਬਿਖੁ ਤਜਿ ਅੰਮ੍ਰਿਤੁ ਪੀਆਇਆ ॥੮॥੧॥
oupadhaes guroo mam punehi n garabhan bikh thaj anmrith peeaaeiaa ||8||1||
Under Guru's Instruction, I shall not have to enter the womb again; I have renounced the poison of corruption, and I drink in the Ambrosial Nectar. ||8||1||
~SGGS Ji p. 503

This particular tuk is very powerful because it is describing how the lotus is connected to the whole universe. This metaphysical concept of interconnectedness at the energetic particle level has been proven mathematically with theoretical physics. Even a brief glance at what some of the world's top physicists, Bohm, Einstein, Kaku are saying demonstrates the scientific reality of subtle tuks in Gurbani. The Gurbani is also making a connection between the lotus, the Divine conscious perception which occurs/unfolds when the dasm duar is opened and the perception of Divine interconnectedness with the whole universe. These are powerful and radical concepts which only today is science beginning to realize.

And even just this one tuk reaches into a sphere of understanding at a level of theoretical physics hundreds of years before the development of the science. And thus explains the process of how a brahmgyani is so enlightened in his mind, because his consciousness perceives multidimensionally the interconnected energetic wholeness of all created things. Because the dasam duar is opened, his mind is no longer constrained by the physicality of neural structures and processes, he intuitively reaches beyond through energetic connectivity at a quantum molecular level all things in the known universe and even beyond that. He can perceive unseen worlds because opening the dasm duar he transcends physical limitation of time and space. The thing is that material manifestation, while temporary and passing away still retains within it a pattern of the Divine, or materiality is patterned after deeper reality.

The deeper reality doesn't pass away, only the material structure. The pattern doesn't pass away and this is how the jeev carries karma from one lifetime to another. It carries the energetic imprint of it's past in the form of tendancies which are activated at birth. So the physical body is a vehicle for apprehending the Divine while in this very life. That concept of jeevan mukt is the heart of Nanakian spiritual philosophy. The physical body is a tool for transcending the limits of sansaara and freeing the consciousness which is entrapped by Maya, duality and the three qualities of phenomenal nature. The process by which this occurs is the opening of the thousand petaled lotus of the Divine Mind, unlocking the tenth gate. This severs our bondage to materiality and physical perception. Human individual consciousness merges into the pre-existing underlying hyperdimensionality of interconnected wholeness which is another way of saying the atma merges into Paramatma.

Just like a baby is connected to the mother by an umbilical cord, so the consciousness of a human being is connected by means of the energy flowing through the dasm duar. Only thing is, most everybody this gate is shut tight, and no way to open. So the Divine perception is lacking. Connection is there in a state of potential. Energy exists but it's impeded by karam and redirected outwards into sansaara. So we exist as insecure beings identified with what is passing away before our eyes every second. We know Gurbani tells us Akal Purakh exists within us, but we identify with ego, and the ego dies. We die a million deaths and gain all kinds of blocks and bondages and immerse in sense identification. Only a Satguru can free us. Only Satguru can help us lift the Divine energy up through the blocks and ties of lifetimes and give us experience, not ideology, true experiential perception of the energetic interconnected reality which is beyond even this universe. And that is our true nature. That is our real identity. That is what gives us bhairaag, this longing to transcend the suffering of transitory life and repeated death and be embraced experientially beyond mind and body in the everlasting that is the Light of Vaheguru's infinite love.

Great article on Sikhiwiki answers clearly in detail the original question, "What is dasam duaar?"

ANHAD SHABAD & YOGA - Sikh RELIGION
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~Bhul chak maaf karni ji