सोहं गंगा ॐ जमुना

सोहं गंगा ॐ जमुना, घट ही में संगम होय । 

सुरत शब्द जहाँ मलै, बहुर न मन्थन कोय ॥ 

सोहं कुंजी और ॐकार के जाप से उस घट का पट खुलता है

काया नगर का ताला भारी, सोहं कुंजी पावे । 

ॐकार का जाप जपे जब, घट का पट खुल जावे ॥ 

Bindu Visarg

गुप्त सुमिरन

होठ कंठ हाले नहीं, जीभ न नाम उचार।

गुप्तहि सुमिरन जो लखे, सोई हंस हमार॥

Guru AmarDas Ji gave boon to Bibi Bhani Ji

Yes, this is a well-known and profound episode in Sikh history. The event highlights the deep devotion of Bibi Bhani Ji and marks a pivotal turning point in how the succession of the Sikh Gurus took place.

According to traditional Sikh chronicles (Sakhi), the event unfolded as follows:

The Incident of the Broken Stool

One morning, while the third Sikh Guru, Guru Amar Das Ji, was deeply absorbed in meditation, Bibi Bhani Ji (his daughter) noticed that one of the legs of his low wooden bathing seat (chauki) was cracking and about to collapse. Fearing that the sudden fall would disturb her father's divine meditation, she immediately placed her own hand and arm underneath the broken seat to support it.

A sharp splinter from the wood pierced her arm, causing her to bleed heavily. Despite the severe pain and the flowing blood, she remained completely still and held the heavy platform until Guru Amar Das Ji finished his devotions.

The Boon and the Prophecy

When Guru Amar Das Ji opened his eyes, he was deeply moved to see his daughter bleeding just to protect his peace. Impressed by her unmatched spirit of Seva (selfless service), he told her to ask for any boon or favor.

Bibi Bhani Ji requested that the Guruship (Gur Gaddi) should remain within her lineage (the family of her husband, Bhai Jetha, who later became Guru Ram Das Ji).

Guru Amar Das Ji granted her wish but also gave a serious prophecy:

He foretold that by locking the succession within one family, she had "dammed the clear flowing stream" of the Guruship (which had previously been passed solely on non-familial merit).
He warned her that as a consequence, great sacrifices, torture, and heavy bloodshed would take place in her upcoming lineage.

Bibi Bhani Ji humbly accepted this, stating that sacrificing their lives for the truth would be an honor for her womb.

How the Prophecy Met Historically

True to the boon, the Guruship remained within her family from that point forward. However, just as Guru Amar Das Ji prophesied, her direct descendants faced immense martyrdom and shed their blood to protect righteousness:

Her youngest son, Guru Arjan Dev Ji, became the first Sikh Guru to be brutally martyred by the Mughal Empire.
Her great-grandson, Guru Tegh Bahadur Ji, was publicly executed in Delhi.
Her great-great-grandson, Guru Gobind Singh Ji, sacrificed his entire family—including all four of his sons (the Chaar Sahibzade)—in the fight against tyranny.

https://www.basicsofsikhi.com/post/bibi-bhani-ji-prioritizing-bhalla-bhana-and-bhul

Guru Nanak Lineage

If you mean Guru Nanak Dev Ji’s lineage in the sense of the Dasam Granth/Ram-vansh tradition, I can explain the traditional genealogy connecting Sri Ram → Lava/Kusha → Sodhi/Bedi lineages → Guru Nanak and Guru Gobind Singh.

If you mean Guru Nanak’s historical family lineage, then Guru Nanak Dev Ji was born to Mehta Kalu (Kalyan Chand Bedi) and Mata Tripta of Talwandi (Nankana Sahib), and belonged to the Bedi Khatri lineage.

Guru nanak lineage

If you mean Guru Nanak Dev Ji’s lineage in the sense of the Dasam Granth/Ram-vansh tradition, I can explain the traditional genealogy connecting Sri Ram → Lava/Kusha → Sodhi/Bedi lineages → Guru Nanak and Guru Gobind Singh.

If you mean Guru Nanak’s historical family lineage, then Guru Nanak Dev Ji was born to Mehta Kalu (Kalyan Chand Bedi) and Mata Tripta of Talwandi (Nankana Sahib), and belonged to the Bedi Khatri lineage.

Which one do you want: the Dasam Granth/Lav-Kush genealogy, or Guru Nanak’s historical family genealogy?

Show whole tree

Yes. If you mean the genealogical tree described in Bachittar Natak of the Dasam Granth, the broad tree is as follows. The text connects the Sikh Gurus’ Bedi/Sodhi lineages to the traditional Suryavanshi/Raghuvanshi lineage of Raja Ram, through Lava and Kusha. 

🌳 Complete lineage tree

                    SURYA / SURYAVANSH
                           │
                         Raghu
                           │
                          Aja
                           │
                        Dashrath
              ┌────────────┼─────────────┐
              │            │             │
            Ram          Lakshman       Bharat
              │            │             │
        ┌─────┴─────┐    Trehan         Bhalla
        │           │      Clan           Clan
       Luv        Kush
        │           │
        │         Kalket
        │           │
      Kal Rai       │
        │            │
     Sodhi Rai     Bedi Clan
        │            │
    SODHI CLAN       │
        │            │
        │       Guru Nanak Dev Ji
        │          (Bedi)
        │              │
        │       Guru Angad Dev Ji
        │          (Trehan)
        │              │
        │       Guru Amar Das Ji
        │          (Bhalla)
        │              │
        └──────► Guru Ram Das Ji
                    (Sodhi)
                       │
                       ▼
                Guru Arjan Dev Ji
                       │
                Guru Hargobind Ji
                       │
                Guru Har Rai Ji
                       │
                Guru Har Krishan Ji
                       │
                Guru Tegh Bahadur Ji
                       │
                Guru Gobind Singh Ji
                    (Sodhi)

The important point

According to this Dasam Granth narrative:

• Raja Ram → Luv and Kush

• The descendants associated with Luv become the Sodhi line.

• The descendants associated with Kush become the Bedi line after becoming learned in the Vedas.

• Guru Nanak Dev Ji is presented as belonging to the Bedi line.

• Guru Angad Dev Ji belonged to the Trehan clan.

• Guru Amar Das Ji belonged to the Bhalla clan.

• Guru Ram Das Ji belonged to the Sodhi clan.

• From Guru Ram Das Ji onward, the succeeding Gurus through Guru Gobind Singh Ji are described as his Sodhi descendants. 

There is also a particularly interesting part in Bachittar Natak: the Bedi chief gives a blessing to the Sodhi king, saying that in the Kali age he would be known as Nanak, and the Sodhi would eventually receive the Guruship. The narrative then describes the Guruship passing Nanak → Angad → Amar Das → Ram Das, followed by the Sodhi Gurus. 

One important qualification: this is the genealogical account presented in the Dasam Granth tradition, not a modern historically verified biological genealogy. The exact historical ancestry of these ancient figures is a separate question.

If you want, I can next show you the actual Bachittar Natak verses, line-by-line, from Ram → Luv/Kush → Bedi/Sodhi → Nanak → Ram Das → Gobind Singh, including the original Gurmukhi and Hindi explanation.

Om for going inside and Soham to remain awake until Sohang Dhun Emerges

Yes, this is true according to esoteric Sant Mat and Kabir Panth lineages. In these esoteric meditation practices, Om (ॐ) and Sohang (सोहं / Soham) represent internal spiritual sound currents and specific stages of consciousness:Om (The Inward Journey): The sound syllable Om is viewed as the creative primordial seed sound associated with the universal mind or Brahm. In internal practice, it represents withdrawing your attention from the external sense organs and going deep inside the inner spiritual sky (Ghat Bhitar).Sohang (Remaining Awake/Aware): Sohang literally translates to "I am That" (identifying the soul with the Supreme Being). Kabir frequently warns seekers against spiritual slumber (Agyan or ignorance). Reciting or synchronizing Sohang with the natural flow of the breath serves to anchor your consciousness so that you remain fully awake, conscious, and aware without falling into dark physical sleep or mental delusion.Together, they form a methodology of internal devotion: Om draws your scattered awareness inward, while Sohang ensures that once you are inside, you remain completely awake to the Divine Light and Sound.

Dadu Dayal about Kabir

साधो ऐसा देस हमारा

महरम होए सो जाने साधो ऐसा देस हमारा।

1. वेद कतेब पार नहीं पावत कहन सुनन ते न्यारा।

जात वर्ण कुल किरया नाहीं संध्या नेम अचारा।

2. बिन जल बूंद परत जिंहि भारी नहीं मीठा नहीं खारा।

सुन्न महल में नौबत बाजे किंगरी बीन सितारा।

3. बिन बादल जहाँ बिजरी चमकै बिन सूरज उजियारा।

बिना सीप जहाँ मोती उपजै बिन सुर षब्द उचारा।

4. जोत ले जाए ब्रह्म जहां दरसे आगे अगम अपारा।

कहे कबीर वो रहन हमारी बूझे गुरमुख प्यारा।

~कबीर

Shareer Shabad aur Swaas Kar

साचा सुमिरन नाम का, जो बावन अक्षर बाहर

कबीर सुमिरन बावन का, करे सो कैसे पार।
साचा सुमिरन नाम का, जो बावन अक्षर बाहर।।

Baawan Akshar Jore Aan

Kabir Sagar Ki Saadhna Vidhi Ka Poora Krama (Roadmap)

 

सोहंग श्वांसा भंवर गुफा में

इक्कीस हजार छह सौ श्वांसा, निस-दिन चलत प्रकाशा।

उलटि पवन सुखमन में लावे, अजपा उलटि ब्रह्म पद पावे॥

सोहंग श्वांसा भंवर गुफा में, ओंकार त्रिकुटी में जान।

दोई अक्षर मिलि करत पसारा, याही में अटके ऋषि-मुनि ज्ञान॥

सोहंग लोक पार जब जाई, तब सतलोक की झांकी पाई।

सोहंग तक जो सुरति समाई, सो तो काल मण्डल के मांही॥

स्वांसा छूटे, पवन ठहरावे, तब अनहद की धुन बाजे।

अविगत से जब सुरति मिलावे, तब सार शब्द मन गाजे॥

सार शब्द ऐसा आहि, जैसे चुम्बक लोहा खाहि।

सुरति को खैंचि लोक पहुँचावै, बहुरि न भवसागर में आवै॥

सोहंग कहे सो हम हैं भाई, यह तो अहं की बात लखाई।

जब लग 'हम' और 'सो' का फेरा, तब लग मिटै न भव का डेरा॥

सोहंग हद है काल की

 सोहंग सोहंग सब कोई कहै, सोहंग का मर्म न कोई लहै।

सोहंग हद है काल की, सार शब्द सतलोक।

जो सोहंग में रहि गया, ताको व्यापै शोक॥

Om Soham with Swaas vidhi

Kabir Sagar (visheshkar Bodh Sagar, Anurag Sagar, aur Gyan Gudri adhyayon) mein Om, Sohang, aur Swaas Vidhi ke aapas ke sambandh ko lekar bilkul spasht aur vistrit varnan milta hai.

Kabir Sagar ke mukhya sandarbh is prakaar hain:

1. Swaas Vidhi Mein Om aur Sohang Ka Mel (Doi Akkhar)

Kabir Sagar mein Dharamdas ji ke poochhne par Kabir Saheb samjhate hain ki srishti ka vistar aur shareer ka sanchalan do mukhya tarango par tikkha hai:

"एक ओंकार एक सोहं, दोई आखर ले मन को मोहं।

स्वांसा में जो सुरति समावे, तब त्रिकुटी का भेद लखावे॥"

 Vidhi ka Roop: Swaas andar lete samay aur bahar chhodte samay inhi do shaktiyon (Om aur Soham) ka chintan karwaya jaata hai taaki bahar bhatakne wala man Trikuti (Brahm-dwaar) par thehar sake.

2. Om Aur Soham Ka Sthan: Kaal (Brahm) Ka Dayra

Kabir Sagar mein Kabir Saheb khulkar batate hain ki Om kiska mantra hai aur jeev kahan tak pahunchta hai:

 Om (ओंकार): Yeh Jyoti Niranjan (Kaal Purush) ka beej mantra hai.

 Sohang (सोहं): Yeh Akshar Purush (Parabrahm) ki shakti ka bodh hai.

 In dono ko mila kar jo mandal banta hai, use Kabir Sagar Kaal ka jaal kehti hai:

"ओहम सोहम त्रिगुणी सारा, यामें अटके ऋषि संसारा।

ओंकार निरंजन जाना, सोहंग अक्षर भेद बखाना॥"

 Swaas ke sath Om-Soham ka sumiran karne se man shant hota hai aur sushumna naadi khulti hai, parantu swaas nashtwaan hai (shareer chhootne par swaas khatam ho jayegi).

 Isliye jo mantra swaas se joda ja raha hai, wo shareer ki seema ke sath hi vilupt ho jaata hai.

4. Kabir Sagar Ka Antim Nirnay: Saar Shabd

Kabir Sagar ka mukhya nishkarsh yeh hai ki Om aur Sohang ka prayog keval kaccha bandhan kholne ke liye hai:

"ओंकार सोहंग जब छूटे, तब सतलोक का ताला टूटे।

सार शब्द जो कोई पावे, सो बहुरि न भवसागर आवे॥"

Kabir Sagar kehta hai ki:

 Pehle sadhak ko Pind aur Brahmand se nikalne ke liye swaas mein in naamon ka aalamban (support) diya jaata hai.

 Parantu Satlok (Amarlok) jane ke liye Om aur Sohang dono ka dhyan chhoot jaata hai, aur wahan keval Saar Shabd (jo bina swaas, bina mukh aur bina kisi akshar ke hai) kaam aata hai.

Swaas vidhi start kaise karein

 Shuruat mein yeh hona bilkul aam baat hai. Jab dhyan bahari sansar mein laga rehta hai, to humari sensory awareness saans jaisi sookshma cheez ko pakad nahi paati.

Saans ko mehsoos karne ke liye yeh teen aasaan steps se shuru karein:

Step 1: Physical Touch (Sparsh) Ko Pakdein

Saans ko dhoondhne ke bajaye uske sparsh par dhyan lagayein:

 Naak ki nok (Nose-tip / Upper Lip): Jab hawa andar aati hai, to naak ke chhidron ya upri honth ke theek upar ek halki thandi hawa chhu kar jaati hai.

 Jab hawa bahar nikalti hai, to wahi hawa halki garm hokar sparsh karti hai.

 Shuruat mein bas is thande aur garm ke sparsh ko mehsoos karne ki koshish karein.

Step 2: Shuru ke 2-3 minute thodi gehri saans lein (Sirf set karne ke liye)

 Agar bilkul pata na chale, to pehle 4–5 baar thodi gehri (par bina jhatke ke) saans lein aur chhoden.

 Isse naak ki nali mein hawa ka rasta samajh aane lagega.

 Jaise hi rasta samajh aa jaye, saans ko kheenchna band kar dein aur use bilkul normal (natural) chalne dein.

Step 3: Pet ya Chhati ka Hilna Dekhein

 Agar naak par dhyan na ruke, to ek hath apne pet (naabhi ke paas) par rakh lein.

 Saans aane par pet ka halka phoolna aur saans jaane par pet ka baithna mehsoos karein.

 Jab is movement par dhyan thehar jaye, tab wapas apna dhyan naak ke raste par le aayein.

Soham kab jodna hai?

Pehle 2-3 din Soham bolne ki chinta mat karein. Pehle sirf itna abhyas karein ki aapko saans ke aane aur jaane ka sparsh bina prayas ke saaf pata chalne lage. Jab sparsh pakad mein aa jaye, tab andar aati saans ke sath "So" aur bahar jaati saans ke sath "Ham" sahaj roop se jod dein.

Swaas me soham kab sunayi deta hai

Swaas mein Soham sunayi dena koi kaano ki aawaz nahi hai, balki yeh surati (antarmukhi chetna) ka anubhav hai. Yeh anubhav tab ghatit hota hai jab sadhak ki teen mukhya sthitiyan poori ho jaati hain:

1. Jab Man 'Karta' se 'Drashta' (Sakshi) Ban Jaaye

 Pehle: Aap jaan-boojhkar man mein So aur Ham bolte hain ya sochte hain.

 Badlav: Jab lagataar abhyas se man ke baaki saare vichar shaant ho jaate hain, tab aapko japna band kar dena hota hai.

 Sunayi Dene Ka Samay: Jab aap keval saans ke aane-jaane ko ek drashta (watcher) ki tarah bina kisi prayas ke dekhne lagte hain, tab saans ke chalne ki swabhavik sarsarahat mein So-Ham ki laya (rhythm) spasht mehsoos hone lagti hai.

2. Jab 'Sukhaman' (Sushumna) Naadi Chal Rahi Ho

Hamari saans dinbhar mein kabhi daayein naak (Pingala/Surya) se to kabhi baayein naak (Ida/Chandra) se chalti hai.

 Jab dono naak ke chhidron se saans bilkul barabar chalne lage (jise Sushumna khulna kehte hain), tab shareer aur praan santulit ho jaate hain.

 Is sthiti mein saans ki lambai chhoti (sookshma) ho jaati hai aur naabhi se lekar kanth tak ek jhankar (vibration) paida hoti hai, jahan Soham ki dhwani antrik roop se sunayi padti hai:

 Swaas andar aate samay: Ek kheenchnewali dhiimi dhwani jo 'So' ke roop mein pratit hoti hai.

 Swaas bahar chhodte samay: Ek vishram ki aawaz jo 'Ham' ke roop mein bikharti hai.

3. Jab 'Khyal' (Concentration) Sukhaman Par Tik Jaaye

 Jab tak surati sharirik aawazon ya bahar ke vatavaran mein bhatak rahi hai, tab tak yeh dhwani dabi rehti hai.

 Jab aakhein band karke dhyan dono aankhon ke beech (Trikuti / Teesra Til) par theharta hai, tab antarmukhi shravan-shakti (antrik kaan) jagrit hoti hai. Wahan bina mukh aur bina jeebh ke yeh dhwani bilkul saaf pratit hone lagti hai.

Sankshipt Sanket (Signs)

Yeh sthiti aane se pehle shareer mein yeh badlav dikhte hain:

 Saans apne aap gehri, dheemi aur bilkul bina aawaz ke aane-jaane lagti hai.

 Shareer ke hilne-dulne ka aabhaas khatam hone lagta hai (sthirta).

 Man mein "main jap raha hoon" ka sankalp gayab ho jaata hai aur sirf ek nirantar chalti hui dhwani ka bodh bachta hai.

saans ko bilkul bhi zor se kheenchna (force) nahi hai.

Kabir Saheb aur Sant Mat ki vidhi Pranayama (hath-yoga) jaisi zabardasti wali nahi hai; yeh Sahaj Vidhi hai.

Shuruat mein karne ka theek tareeka yeh hai:

1. Saans Kaisi Honi Chahiye?

 Swabhavik (Natural): Saans jaise apne aap chal rahi hai, use waise hi chalne dein. Na to lambi saans kheenchkar chhati mein bharni hai, na hi zor se bahar phenkni hai.

 Sahaj Gati: Agar aap saans ko kheenchnge, to shareer aur dimaag mein tanav (stress) paida hoga, jabki is sadhana ka mool maqsad man ko shant aur sthir karna hai.

2. Man Mein Soham Kaise Jodein?

Zor saans par nahi, balki apne dhyan (attention) par dena hai:

 Jab saans apne aap andar aaye: Man mein sahaj bhaav se "So" ka chintan karein (jaise saans ke sath dhwani bheetar utar rahi ho).

 Jab saans apne aap bahar jaaye: Man mein sahaj bhaav se "Ham" (ya Hang) ka chintan karein (jaise saans ke sath dhwani shant hokar bikharr rahi ho).

 Mukh, jeebh, aur gale ko bilkul nishchal (silent) rakhna hai. Sirf man ke andar yeh dhyan chalega.

3. Shuruat Ke 3 Zaroori Niyam

 Pehle Shareer Ko Dheela Chhodein: Seedhe baithkar gardan aur kandhon ko aaram ki halat mein rakhein.

 Zabardasti Na Rokein (No Kumbhaka): Saans ko andar ya bahar rokne (kumbhak karne) ki bilkul zaroorat nahi hai. Saans ka aana aur jaana bina ruke ek chakr ki tarah sahaj hona chahiye.

 Gati Apne Aap Dheemi Hogi: Jab aap bina kheenche sirf man se saans ko dekhte hue So-Ham jodenge, to kuch hi der mein saans khud-b-khud gehri, dheemi aur sookshma hoti chali jayegi.