What is Dasam Duaar ?

How would explain this phenomenon ? Pleae discuss

"What is Dasam Duaar?"

Part 1

Literally it means tenth gate. But alone this means nothing. We know there are nine gates of the body and these relate to physical organs of perception: 2 eyes, 2 ears, 2 nostrils, 1 mouth, 1 urethra and 1 ****. Metaphysical physiology says the "praan" the lifeforce energy escapes the body through the nine openings to perceive the sansaaric world and immerse the consciousness in duality. So without understanding the initial nine gates, just to figure out the tenth doesn't make sense. After all what is an opening, a gate?

But looking at the nine openings we also know there is a tenth. And the tenth opening in a baby is called the anterior fontanel. As the baby develops this soft spot of the head closes and the skull bones knit tightly together. So in metaphysical physiology, a tenth hole is there from birth, but it closes. The key is to have a spiritual practice which withdraws the praan from the openings and closes those nine gates. It has to be achieved so you can redirect the flow of lifeforce energy to move upwards and unlock the tenth gate.


Baby with clear opening at location of anterior fontanel


Joora is tied over this area. The spiritual practice is to jap Naam and put the vibration of Naam into the hairs forming a seal/mudra over the dasam duar to protect the mind from sansaaric influences and facillitate Simran (ਸਿਮਰਨ). "The word is derived from Sanskrit word Smaran meaning Remembrance." This is a yogic practice. Sikhs are not the only people to tie top knot over dasam duar.

ਬਟੂਆ ਏਕੁ ਬਹਤਰਿ ਆਧਾਰੀ ਏਕੋ ਜਿਸਹਿ ਦੁਆਰਾ ॥
battooaa eaek behathar aadhhaaree eaeko jisehi dhuaaraa ||
The body is a bag with seventy-two chambers, and one opening, the Tenth Gate.

ਨਵੈ ਖੰਡ ਕੀ ਪ੍ਰਿਥਮੀ ਮਾਗੈ ਸੋ ਜੋਗੀ ਜਗਿ ਸਾਰਾ ॥੧॥
navai khandd kee prithhamee maagai so jogee jag saaraa ||1||
He alone is a real Yogi on this earth, who asks for the primal world of the nine regions. ||1||

ਐਸਾ ਜੋਗੀ ਨਉ ਨਿਧਿ ਪਾਵੈ ॥
aisaa jogee no nidhh paavai ||
Such a Yogi obtains the nine treasures.

ਤਲ ਕਾ ਬ੍ਰਹਮੁ ਲੇ ਗਗਨਿ ਚਰਾਵੈ ॥੧॥ ਰਹਾਉ ॥
thal kaa breham lae gagan charaavai ||1|| rehaao ||
He lifts his soul up from below, to the skies of the Tenth Gate. ||1||Pause||
~SGGS Ji p. 477

Now I will explain what this means. The nine gates correspond to 6 chakras. A chakra is an energy wheel which means it spins, it has activity, it has velocity. The chakrs are centers of motion which feed electro-magnetic current to all the major organ systems of the body, enlivening it. And importantly, the praan is breath of life which is in motion with the electrical current. So we are dealing with a metaphysical science of electrophysiology and how it relates to the spine, brain and breath. Every organ of your body requires oxygen to be fed to it which is achieved by means of blood supply, arteries, veins which are tube like vessels that hold your lifeblood. In the same way ancient Indian mystics have taught for thousands of years that the human body has an electrical system which has tube like vessels which hold electric current, and these are called nadis.

The primary nadis oscillate curent along the spine from pubbicoccygeal muscle (root chakra) to the closed opening on the head (dasam duar). They are called Ire, is active in the left nostril, has negative current, is considered female, cooling, associated with the moon (Chandra). Pingala nadi is active in the right nostril, has positive current, is associated with male energy, is heating, and associated with the sun (Surya). Both nadis begin at the Muladhara first chakra (root). Traditionally they are said to meet at the confluence of the three rivers, Yukta Triveni, where the praan meets at the juncture of the Ire, Pingala and Shushmana.

This spot is located at the Agnya third eye sixth chakra in the forehead approximating the location in the brain of the Pineal and Pituitary glands. These are the psychic centers basically. When the lifeforce energy is directed above the 6 chakrs to this point it stimulates a fundamental change in human neurophysiology and activates latent pathways of the brain itself. This physical alteration aloneshows how the brain can create secretions which are potent psychoactive compounds. So what is being discussed is no mere fantasy or superstition, but in fact a very highly developed science of human consciousness.

ਇੜਾ ਪਿੰਗੁਲਾ ਅਉਰ ਸੁਖਮਨਾ ਤੀਨਿ ਬਸਹਿ ਇਕ ਠਾਈ ॥
eirraa pingulaa aour sukhamanaa theen basehi eik thaaee ||
The energy channels of the Ida, Pingala and Shushmanaa: these three dwell in one place.

ਬੇਣੀ ਸੰਗਮੁ ਤਹ ਪਿਰਾਗੁ ਮਨੁ ਮਜਨੁ ਕਰੇ ਤਿਥਾਈ ॥੧॥
baenee sangam theh piraag man majan karae thithhaaee ||1||
This is the true place of confluence of the three sacred rivers: this is where my mind takes its cleansing bath. ||1||
~SGGS Ji p. 974

ਖਟੁ ਮਟੁ ਦੇਹੀ ਮਨੁ ਬੈਰਾਗੀ ॥
khatt matt dhaehee man bairaagee ||
Above the six chakras of the body dwells the detached mind.

ਸੁਰਤਿ ਸਬਦੁ ਧੁਨਿ ਅੰਤਰਿ ਜਾਗੀ ॥
surath sabadh dhhun anthar jaagee ||
Awareness of the vibration of the Word of the Shabad has been awakened deep within.
~SGGS Ji p. 903

ਉਲਟੀ ਲੇ ਸਕਤਿ ਸਹਾਰੰ ॥
oulattee lae sakath sehaaran ||
Turning away from materialism, I have found intuitive support.

ਪੈਸੀਲੇ ਗਗਨ ਮਝਾਰੰ ॥
paiseelae gagan majhaaran ||
I have entered into the sky of the mind, and opened the Tenth Gate.

ਬੇਧੀਅਲੇ ਚਕ੍ਰ ਭੁਅੰਗਾ ॥
baedhheealae chakr bhuangaa ||
The chakras of the coiled Kundalini energy have been opened,

ਭੇਟੀਅਲੇ ਰਾਇ ਨਿਸੰਗਾ ॥੨॥
bhaetteealae raae nisangaa ||2||
and I have met my Sovereign Lord King without fear. ||2||

ਚੂਕੀਅਲੇ ਮੋਹ ਮਇਆਸਾ ॥
chookeealae moh maeiaasaa ||
My attachment to Maya has been eradicated;

ਸਸਿ ਕੀਨੋ ਸੂਰ ਗਿਰਾਸਾ ॥
sas keeno soor giraasaa ||
the moon energy has devoured the sun energy.

ਜਬ ਕੁੰਭਕੁ ਭਰਿਪੁਰਿ ਲੀਣਾ ॥
jab kunbhak bharipur leenaa ||
When I was focused and merged into the all-pervading Lord,

ਤਹ ਬਾਜੇ ਅਨਹਦ ਬੀਣਾ ॥੩॥
theh baajae anehadh beenaa ||3||
then the unstruck sound current began to vibrate. ||3||
~SGGS Ji p. 972

Human vascular system which has central channel (aorta) that connects to the heart and lungs and branches off to peripheral arteries which pump oxygenated blood from lungs and heart through veins to feed distal organs and extremities. This is how oxygen (breath/praan) reaches all the organs of your body. In similar fashion, metaphysical physiology postulates you have a subtle body and basically a bloodstream of energetic breath following similar pathways. Everything converges at the central channel which is along the spinal column. But instead of the heart being the center, the subtle channels feed electro-magnetic energy and lifeforce breath to the brain. At least, thats the intended function.


"All energy has a vibration and emits a frequency. The most potent form of energy by the way, is thought. It penetrates all space and all time. Every thought has a frequency. We can measure a thought. What most people don't understand is a thought has a biochemical and biological property." ~John Assaraf


It's important to important to know we are talking about physiology otherwise simply saying "tenth gate" doesn't mean anything. If you look at the parallel to body physiology, you see the intricacy of the vasculature, the nervous system, the spinal cord and how the body and brain communicate. Could we assume the underlying electrophysiology would be less intricate? And supposing (from our skeptical Western perspectives), that multidimensionality is reality and there are universes within universes, and the physical body is only an extension into the perceivable realm (via human instrumentation) of time and space.

That hyperdimensional reality which is quantum and non-local is also enfolded within our material existence. We would have to conclude our science and medicine actually know very little about the multidimensional nature of human physiology or how it extends into the realm of the subtle. There is more than meets the eye of what is known. And this is what is being talked about with the dasam duar. It is a subtle physiology that explains how the human body-mind-soul complex can be liberated from the confines of 4th dimensional time and space (sansaara) and experience the interconnectedness that underlies all creation.

So we must of necessity talk a little bit about what is known in theoretical physics. Because the modern science is now proving with mathematical models the ancient metaphysical truths of the Vedas and of Gurbani. I also know some aspects of Kateb and Torah and Q'uran also contain some of this ancient wisdom. So we aren't by any stretch of imagination discussing mythology. Some of these things are profoundly deep truths.

ਪ੍ਰਾਨ ਮਨੁ ਤਨੁ ਜਿਨਹਿ ਦੀਆ ਰਿਦੇ ਕਾ ਆਧਾਰੁ ॥੧॥ ਰਹਾਉ ॥
praan man than jinehi dheeaa ridhae kaa aadhhaar ||1|| rehaao ||
He gave you the praanaa, the breath of life, and your mind and body. He is the Support of the heart. ||1||Pause||
~SGGS Ji p. 51

But if you understand the life current which is in the human body and "enlivens it" as opposed to being in a state of death, without life current, and how it relates to breath to stimulate higher functions of thought, personality, memory, understanding and consciousness, it begins to make more sense. This is the very essence of the term "pranayama" (Lifeforce breath). In this way people can understand better what Gurbani is meaning when it uses the terms praan and sass giras simran.

ਜਪਿ ਗੁਰਮੁਖਿ ਨਾਮੁ ਜੀਉ ਭਾਗ ਵਡੇਰੇ ਜੀਉ ॥
jap guramukh naam jeeo bhaag vaddaerae jeeo ||
As Gurmukh, chant the Naam, the Name of the Lord, O very fortunate ones.

ਹਰਿ ਹਰਿ ਨਾਮੁ ਜੀਉ ਪ੍ਰਾਨ ਹਰਿ ਮੇਰੇ ਜੀਉ ॥
har har naam jeeo praan har maerae jeeo ||
The Name of the Lord, Har, Har, is my soul and my breath of life.
~SGGS Ji p. 175

ਹਰਿ ਬਿਨੁ ਰਹਿ ਨ ਸਕੈ ਮਨੁ ਮੇਰਾ ॥
har bin rehi n sakai man maeraa ||
Without the Lord, my mind cannot survive.

ਮੇਰੇ ਪ੍ਰੀਤਮ ਪ੍ਰਾਨ ਹਰਿ ਪ੍ਰਭੁ ਗੁਰੁ ਮੇਲੇ ਬਹੁਰਿ ਨ ਭਵਜਲਿ ਫੇਰਾ ॥੧॥ ਰਹਾਉ ॥
maerae preetham praan har prabh gur maelae bahur n bhavajal faeraa ||1|| rehaao ||
If the Guru unites me with my Beloved Lord God, my breath of life, then I shall not have to face the wheel of reincarnation again in the terrifying world-ocean. ||1||Pause||

ਮੇਰੈ ਹੀਅਰੈ ਲੋਚ ਲਗੀ ਪ੍ਰਭ ਕੇਰੀ ਹਰਿ ਨੈਨਹੁ ਹਰਿ ਪ੍ਰਭ ਹੇਰਾ ॥
maerai heearai loch lagee prabh kaeree har nainahu har prabh haeraa ||
My heart is gripped by a yearning for my Lord God, and with my eyes, I behold my Lord God.

ਸਤਿਗੁਰਿ ਦਇਆਲਿ ਹਰਿ ਨਾਮੁ ਦ੍ਰਿੜਾਇਆ ਹਰਿ ਪਾਧਰੁ ਹਰਿ ਪ੍ਰਭ ਕੇਰਾ ॥੧॥
sathigur dhaeiaal har naam dhrirraaeiaa har paadhhar har prabh kaeraa ||1||
The merciful True Guru has implanted the Name of the Lord within me; this is the Path leading to my Lord God. ||1||
~SGGS Ji p. 711

ਪ੍ਰਭੁ ਅਪੁਨਾ ਸਾਸਿ ਸਾਸਿ ਸਮਾਰਉ ॥
prabh apunaa saas saas samaaro ||
I dwell on my God with each and every breath.
~SSGS Ji p. 104

ਸਾਸਿ ਸਾਸਿ ਜਨੁ ਨਾਮੁ ਸਮਾਰੈ ॥੩॥
saas saas jan naam samaarai ||3||
With each and every breath, they remember the Naam. ||3||
~SSGS Ji p. 189

ਜਿਨਾ ਸਾਸਿ ਗਿਰਾਸਿ ਨ ਵਿਸਰੈ ਹਰਿ ਨਾਮਾਂ ਮਨਿ ਮੰਤੁ ॥
jinaa saas giraas n visarai har naamaan man manth ||
Those who do not forget the Lord with each breath and morsel of food whose minds are filled with the Mantra of the Lord's Name.
~SGGS Ji p. 319

You can find allusions to this pranayam of chanting the Name of God in Gurbani. It is subtle because the technique is gupt and only given by Panj Piare who have Naam Abhiyaas. Since the earliest reputable copy of Prem Sumarag dates to 1706, we can infer this is no Hindu development which crept into the Panth following destruction of Empire of Maharaja Ranjit Singh, but existed from the time of Tenth Master at least. Since the earliest known reference to pranyam Naam Abhiyaas is written here and remains part of the recorded history of Gurmat practices.

There is the physical body and and a subtle energy body and a causal body in traditional Vedantic philosophy. Five koshas, or sheaths belong to 3 layers of the body.
These three correspond to body, mind and soul layers. All three are said to be vehicles through which our consciousness manifests. In this respect, consciousness is something beyond mere brain and so persists after the death of the brain. The brain is a physical organ which utilizes instrumentation of electricity to express thought. When we "think" a thought, an electric current travels along the action potential of neural dendrites. And in this fashion, subtle vibration of electrical impulses exist on a physical level of human brain physiology.

Perhaps we could envision this as a form of hyperdimensionality existing beyond the perceivable limits of time and space. This tradition is literally saying that human physiology extends into a dimensional level modern science has not yet apprehended. For example take a look at the holographic universe theory. The interesting thing about holography is that the film which the holographic picture is made on contains swirling impressions called "interference patterns."

The three-dimensional image is imprinted in such a way that it's created by interference patterns that block out the light. It's a clue to the nature of materiality. We exist, insofar as we obstruct the light. And so in a sense the physical world can be said to be a kind of shadow of something deeper and more real. this world is not the true reality, it is an extention of it. And the reality is a multiverse of potentialities of underlying dimensions. A holographic universe is patterned after higher dimensional reality, like a pattern of resonance. Energy after all, is pure vibration. Nothing can be destroyed in this dimension which doesn't have a more perfect form of which this one was patterned after. And whats really interesting is that Light is Sound at higher dimensional reality. So the Shabad-word of Guru really is His Jyot manifest in a way the lower dimension can comprehend.


"Light is an ancient and pervasive spiritual metaphor."





Neurons of the brain transmit thought in the form of electrical impulses which vibrate along the neural pathways. Lightning is similarly configured in shape to brain neurons. In Kirlian photography interesting anomolous effects are shown which correspond to the subtle energetic etheric body, as demonstrated in this photograph of a leaf and fingertip.

What I mean to show is there exists in our bodies a relational current-vibration between living things. This is important to understand if you are to grasp or acknowledge metaphysical physiology such as energy chakrs. It is even possible to visualize through Kirlian photography areas of energy blockage or impending and current disease.




Energy imbalance


The traditional metaphysics of the human chakra system begins from the root chakra at the base of the pubicoccigeal muscle. This is the sensual root first chakra level which is closest to the gross vibrations of the material plane. And these chakrs extend all the way along the spine involving the navel, the diaphragm, the chest, the throat, the forehead and the top of the head. The nabhi or navel is the area where Gurmukhs like Bhai Sahib Bhai Randhir Singh Ji say the rass of Naam begins in the body. The Gursikh initiates the rass of Naam from the nabhi and directs it consciously up to the dasam duar during practice of Naam Abhiyaas pranayam.

ਕਿਉ ਮੂਲੁ ਪਛਾਣੈ ਆਤਮੁ ਜਾਣੈ ਕਿਉ ਸਸਿ ਘਰਿ ਸੂਰੁ ਸਮਾਵੈ ॥
kio mool pashhaanai aatham jaanai kio sas ghar soor samaavai ||
"How can the root, the source of all be realized? How can the soul know itself? How can the sun enter into the house of the moon?"

ਗੁਰਮੁਖਿ ਹਉਮੈ ਵਿਚਹੁ ਖੋਵੈ ਤਉ ਨਾਨਕ ਸਹਜਿ ਸਮਾਵੈ ॥੬੪॥
guramukh houmai vichahu khovai tho naanak sehaj samaavai ||64||
The Gurmukh eliminates egotism from within; then, O Nanak, the sun naturally enters into the home of the moon. ||64||

ਇਹੁ ਮਨੁ ਨਿਹਚਲੁ ਹਿਰਦੈ ਵਸੀਅਲੇ ਗੁਰਮੁਖਿ ਮੂਲੁ ਪਛਾਣਿ ਰਹੈ ॥
eihu man nihachal hiradhai vaseealae guramukh mool pashhaan rehai ||
When the mind becomes steady and stable, it abides in the heart, and then the Gurmukh realizes the root, the source of all.

ਨਾਭਿ ਪਵਨੁ ਘਰਿ ਆਸਣਿ ਬੈਸੈ ਗੁਰਮੁਖਿ ਖੋਜਤ ਤਤੁ ਲਹੈ ॥
naabh pavan ghar aasan baisai guramukh khojath thath lehai ||
The breath is seated in the home of the navel; the Gurmukh searches, and finds the essence of reality.

ਸੁ ਸਬਦੁ ਨਿਰੰਤਰਿ ਨਿਜ ਘਰਿ ਆਛੈ ਤ੍ਰਿਭਵਣ ਜੋਤਿ ਸੁ ਸਬਦਿ ਲਹੈ ॥
s sabadh niranthar nij ghar aashhai thribhavan joth s sabadh lehai ||
This Shabad permeates the nucleus of the self, deep within, in its own home; the Light of this Shabad pervades the three worlds.
~SGGS Ji p. 945

Gurbani also describes the lotus navel which is a reference to the opened and unfolded nabhi chakr.

ਨਾਭਿ ਕਮਲ ਅਸਥੰਭੁ ਨ ਹੋਤੋ ਤਾ ਪਵਨੁ ਕਵਨ ਘਰਿ ਸਹਤਾ ॥
naabh kamal asathhanbh n hotho thaa pavan kavan ghar sehathaa ||
When there was no support of the navel lotus, then in which home did the breath reside?

ਰੂਪੁ ਨ ਹੋਤੋ ਰੇਖ ਨ ਕਾਈ ਤਾ ਸਬਦਿ ਕਹਾ ਲਿਵ ਲਾਈ ॥
roop n hotho raekh n kaaee thaa sabadh kehaa liv laaee ||
When there was no form or shape, then how could anyone lovingly focus on the Shabad?

ਰਕਤੁ ਬਿੰਦੁ ਕੀ ਮੜੀ ਨ ਹੋਤੀ ਮਿਤਿ ਕੀਮਤਿ ਨਹੀ ਪਾਈ ॥
rakath bindh kee marree n hothee mith keemath nehee paaee ||
When there was no dungeon formed from egg and sperm, who could measure the Lord's value and extent?
~SGGS Ji p. 945

And also the blossoming of the heart lotus. These are all references to the human chakr system and the necessity for the evolvement of lifeforce energy to open the chakrs to unfold the spiritual jeevan of the Gurmukh, ultimately leading to jeevan mukti. The entire process is clearly explained in Gurbani and supportive vaaran of Bhai Gurdas Ji.

ਹਿਰਦੈ ਕਮਲੁ ਪ੍ਰਗਾਸਿਆ ਲਾਗਾ ਸਹਜਿ ਧਿਆਨੁ ॥
hiradhai kamal pragaasiaa laagaa sehaj dhhiaan ||
The heart-lotus blossoms forth, and they intuitively center themselves in meditation.

ਮਨੁ ਨਿਰਮਲੁ ਹਰਿ ਰਵਿ ਰਹਿਆ ਪਾਇਆ ਦਰਗਹਿ ਮਾਨੁ ॥੨॥
man niramal har rav rehiaa paaeiaa dharagehi maan ||2||
Their minds become pure, and they remain immersed in the Lord; they are honored in His Court. ||2||
~SGGS Ji p. 26

Perhaps it is confusing or unclear to some readers what Gurbani is meaning when talking about the sun and the moon, the sun naturally withour effort (sehaj) entering into the house of the moon. And this is the key to the Raja yoga of Guruji which is also called Sehaj yoga, because it doesn't require severity or force, like the tantrics and other yogis use. It is a process which unfolds naturally according to the spiritual development of the Gursikh and his karam. So we don't have to try to stretch our tongues into kechari mudra of practice hathayogic stretches, asanas, bandhas/blocks. The Naam which we get from Guru will open these centers naturally and without force. But this is still a yogic process which is occuring, and relates to the metaphysical physiology of the ancient yogic traditions, even to the same complex use of yogic terminology and defined exact meanings described in Gurbani, and even to Gurbani describing the path as practiced to be Raja yoga and Guruji as being a Master of Raja yoga in Gurbani itself. To deny this is to completely miss the meanings and this is why the average Sikh doesn't have a clue what is the dasam duar. Because dasam duar fits into a total yogic framework. It explains the system by which the body-mind-atma are liberated from sansaara and experience nirvaana. You can't dislocate a concept like dasam duar from the contextual framework and expect it to make any sense. So back to the sun and the moon, this relates to the Ire (moon, coolness, left nostril) and the Pingala (sun, heat, right nostril). Thus it relates to a form of pranayama controlling the praan through breathing jugti as is more clear in the following pauri by Kabir Ji.

ਮੁਦ੍ਰਾ ਮਦਕ ਸਹਜ ਧੁਨਿ ਲਾਗੀ ਸੁਖਮਨ ਪੋਚਨਹਾਰੀ ਰੇ ॥੨॥
mudhraa madhak sehaj dhhun laagee sukhaman pochanehaaree rae ||2||
My mudra - my hand-gesture, is the pipe; tuning into the celestial sound current within, the Shushmanaa - the central spinal channel, is my cooling pad. ||2||

ਤੀਰਥ ਬਰਤ ਨੇਮ ਸੁਚਿ ਸੰਜਮ ਰਵਿ ਸਸਿ ਗਹਨੈ ਦੇਉ ਰੇ ॥
theerathh barath naem such sanjam rav sas gehanai dhaeo rae ||
Pilgrimages, fasting, vows, purifications, self-discipline, austerities and breath control through the sun and moon channels - all these I pledge.

ਸੁਰਤਿ ਪਿਆਲ ਸੁਧਾ ਰਸੁ ਅੰਮ੍ਰਿਤੁ ਏਹੁ ਮਹਾ ਰਸੁ ਪੇਉ ਰੇ ॥੩॥
surath piaal sudhhaa ras anmrith eaehu mehaa ras paeo rae ||3||
My focused consciousness is the cup, and the Ambrosial Nectar is the pure juice. I drink in the supreme, sublime essence of this juice. ||3||

ਨਿਝਰ ਧਾਰ ਚੁਐ ਅਤਿ ਨਿਰਮਲ ਇਹ ਰਸ ਮਨੂਆ ਰਾਤੋ ਰੇ ॥
nijhar dhhaar chuai ath niramal eih ras manooaa raatho rae ||
The pure stream constantly trickles forth, and my mind is intoxicated by this sublime essence.

ਕਹਿ ਕਬੀਰ ਸਗਲੇ ਮਦ ਛੂਛੇ ਇਹੈ ਮਹਾ ਰਸੁ ਸਾਚੋ ਰੇ ॥੪॥੧॥
kehi kabeer sagalae madh shhooshhae eihai mehaa ras saacho rae ||4||1||
Says Kabeer, all other wines are trivial and tasteless; this is the only true, sublime essence. ||4||1||

ਗੁੜੁ ਕਰਿ ਗਿਆਨੁ ਧਿਆਨੁ ਕਰਿ ਮਹੂਆ ਭਉ ਭਾਠੀ ਮਨ ਧਾਰਾ ॥
gurr kar giaan dhhiaan kar mehooaa bho bhaathee man dhhaaraa ||
Make spiritual wisdom the molasses, meditation the flowers, and the Fear of God the fire enshrined in your mind.

ਸੁਖਮਨ ਨਾਰੀ ਸਹਜ ਸਮਾਨੀ ਪੀਵੈ ਪੀਵਨਹਾਰਾ ॥੧॥
sukhaman naaree sehaj samaanee peevai peevanehaaraa ||1||
The Shushmanaa, the central spinal channel, is intuitively balanced, and the drinker drinks in this wine. ||1||

ਅਉਧੂ ਮੇਰਾ ਮਨੁ ਮਤਵਾਰਾ ॥
aoudhhoo maeraa man mathavaaraa ||
O hermit Yogi, my mind is intoxicated.

ਉਨਮਦ ਚਢਾ ਮਦਨ ਰਸੁ ਚਾਖਿਆ ਤ੍ਰਿਭਵਨ ਭਇਆ ਉਜਿਆਰਾ ॥੧॥ ਰਹਾਉ ॥
ounamadh chadtaa madhan ras chaakhiaa thribhavan bhaeiaa oujiaaraa ||1|| rehaao ||
When that wine rises up, one tastes the sublime essence of this juice, and sees across the three worlds. ||1||Pause||

ਦੁਇ ਪੁਰ ਜੋਰਿ ਰਸਾਈ ਭਾਠੀ ਪੀਉ ਮਹਾ ਰਸੁ ਭਾਰੀ ॥
dhue pur jor rasaaee bhaathee peeo mehaa ras bhaaree ||
Joining the two channels of the breath, I have lit the furnace, and I drink in the supreme, sublime essence.

ਕਾਮੁ ਕ੍ਰੋਧੁ ਦੁਇ ਕੀਏ ਜਲੇਤਾ ਛੂਟਿ ਗਈ ਸੰਸਾਰੀ ॥੨॥
kaam krodhh dhue keeeae jalaethaa shhoott gee sansaaree ||2||
I have burnt both sexual desire and anger, and I have been emancipated from the world. ||2||

ਪ੍ਰਗਟ ਪ੍ਰਗਾਸ ਗਿਆਨ ਗੁਰ ਗੰਮਿਤ ਸਤਿਗੁਰ ਤੇ ਸੁਧਿ ਪਾਈ ॥
pragatt pragaas giaan gur ganmith sathigur thae sudhh paaee ||
The light of spiritual wisdom enlightens me; meeting with the Guru, the True Guru, I have obtained this understanding.

ਦਾਸੁ ਕਬੀਰੁ ਤਾਸੁ ਮਦ ਮਾਤਾ ਉਚਕਿ ਨ ਕਬਹੂ ਜਾਈ ॥੩॥੨॥
dhaas kabeer thaas madh maathaa ouchak n kabehoo jaaee ||3||2||
Slave Kabeer is intoxicated with that wine, which never wears off. ||3||2||
~SGGS Ji p. 969

"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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