BLISS/ POISE/SAHAJ/ਸਹਜੁ/ਸੁੰਨੈ

ABSTRACT

Bliss and the above synonymous terms is defined as an exhilarating state of rapture, ecstasy of salvation, absolute happiness, spiritual joy, optimism and an absence of despair. ਸਹਜੁ- meaning-Intuitive Wisdom-ਆਤਮਕ ਅਡੋਲਤਾ, ਮਨ ਦੀ ਸ਼ਾਂਤੀ, ਜਮਾਂਦਰੂ ਸੁਭਾਉ, ਉਹ ਅਵਸਥਾ ਜਿਸ ਵਿੱਚ ਭਟਕਣਾ ਨਾਹ ਰਹੇ, ਅਡੋਲਤਾ ਦਾ ਆਨੰਦ, ਆਤਮਕ ਆਨੰਦ। ਉਦਾਹਰਣ: ਅੰਮ੍ਰਿਤੁ ਲੈ ਲੈ ਨੀਮੁ ਸਿੰਚਾਈ ਕਹਿਤ ਕਬੀਰ ਉਆ ਕੋ ਸਹਜੁ ਨ ਜਾਈ॥ {ਆਸਾ ਕਬ, ੨੦, ੫:੨ (481)}। ਕੁਚਿਲ ਕੁਰੂਪਿ ਕੁਨਾਰਿ ਕੁਲਖਨੀ ਪਿਰ ਕਾ ਸਹਜੁ ਨ ਜਾਨਿਆ॥ {ਸਾਰ ੧, ੨, ੩:੧ (11)
It should not be confused with sensual pleasure. You cannot have absolute happiness in a relative physical plane whether you are an atheist, agnostic or have faith in the existence of a Universal Self/God/whatever. Guru Nanak calls it the fourth state (ਤੁਰੀਆਵਸਥਾ) after one conquers the three qualities of Maya through the Guru:

ਤੀਨਿ ਸਮਾਵੈ ਚਉਥੈ ਵਾਸਾ ॥

ਪ੍ਰਣਵਤਿ ਨਾਨਕ ਹਮ ਤਾ ਕੇ ਦਾਸਾ  ॥੫॥

Ŧīn samāvai cẖa¬uthai vāsā. Paraṇvaṯ Nānak ham ṯā ke ḏāsā. 

 One, who overcomes the three qualities, dwells in the fourth state. Prays Nanak, I am his slave.-----Guru Nanak, Raag Bilawal, AGGS, Page, 839-9

ਜਨਮਿ ਮਰੈ ਤ੍ਰੈ ਗੁਣ ਹਿਤਕਾਰੁ ॥

ਚਾਰੇ ਬੇਦ ਕਥਹਿ ਆਕਾਰੁ ॥

ਤੀਨਿ ਅਵਸਥਾ ਕਹਹਿ ਵਖਿਆਨੁ ॥

ਤੁਰੀਆਵਸਥਾ ਸਤਿਗੁਰ ਤੇ ਹਰਿ ਜਾਨੁ ॥

Janam marai ṯarai guṇ hiṯkār.Cẖāre beḏ kathėh ākār.Ŧīn avasthā kahėh vakẖi▫ān.Ŧurī¬āvasthā saṯgur ṯė har jān.

 One who loves the three qualities is subject to birth and death. The four Vedas speak only of the visible forms. They describe and explain the three states of mind, but the fourth state, union with God, is known only through the True Guru.-----Guru Nanak, Raag Gauri, AGGS, Page, 154-1

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The English word of bliss and Gurmukhi word of Sahaj are synonymous IMHO.- ਸੁਭਾਵਕ, ਸ਼ਾਂਤੀ-ਪੂਰਵਕ, ਕੁਦਰਤੀ, ਸੁਭਾਵਕ ਹੀ, ਕੁਦਰਤੀ ਤੌਰ ਤੇ, ਪ੍ਰਭੂ ਦੀ ਰਜ਼ਾ ਵਿੱਚ ਹੀ। ਅਡੋਲਤਾ, ਆਤਮਕ ਅਡੋਲਤਾ, ਸ਼ਾਂਤੀ ਅਵਸਥਾ, ਆਰਾਮ, ਆਪਣੇ ਧੁਰ ਅਸਲੇ ਨਾਲ ਇਕ-ਮਿਕ ਹੋ ਕੇ। ਆਪਣਾ ਨਿੱਜੀ। ਹਜ਼ਾਰ।
It should not be confused with sensual pleasure. You cannot have absolute happiness in a relative physical plane whether you are an atheist, agnostic or have faith in the existence of a Universal Self/God/whatever. It is found only in the fourth state described in Sabd Guru, while Vedas describe only three states.

The teachings contained in AGGS put us on a ladder of spiritual progress and we stride upwards step by step. Of course, we are not saints to reach perfection easily, so we definitely need spiritual progress in the right direction. We should strive for an insight into the state of bliss, a glimpse of this perfection. It may seem like a trance wherein one’s mind is completely restrained from the material, mental activities by the practice of meditation.  In this stage, one may begin to hear eternal Celestial music.  In this stage, there is peace and pleasure and the fear of death is no more.

ਵਾਜਾ ਮਤਿ ਪਖਾਵਜੁ ਭਾਉ ॥ 

ਹੋਇ ਅਨੌਦੁ ਸਦਾ ਮਨਿ ਚਾਉ ॥ 

ਏਹਾ  ਭਗਤਿ  ਏਹੋ  ਤਪ  ਤਾਉ  ॥

ਇਤੁ  ਰੰਗਿ  ਨਾਚਹੁ  ਰਖਿ  ਰਖਿ  ਪਾਉ  ॥੧॥

vājā maṯ pakẖāvaj bẖā¬o. Ho¬ė anand saḏā man cẖā¬o. Ėhā bẖagaṯ eho ṯap ṯā▫o.Iṯ rang nācẖahu rakẖ rakẖ pā▫o.  

Make your intellect your instrument, and love your tambourine; thus bliss and lasting pleasure shall be produced in your mind. This is devotional worship, and this is the practice of penance. So dance in this love, and keep the beat with your feet. -----Guru Nanak Raag Asa, AGGS, Page, 350-9
Guru Amar Das in Siri Raag describes in detail about Sahaj:

ਸਹਜੈ ਨੋ ਸਭ ਲੋਚਦੀ ਬਿਨੁ ਗੁਰ ਪਾਇਆ ਨ ਜਾਇ ॥

ਪੜਿ ਪੜਿ ਪੰਡਿਤ ਜੋਤਕੀ ਥਕੇ ਭੇਖੀ ਭਰਮਿ ਭੁਲਾਇ ॥

ਗੁਰ ਭੇਟੇ ਸਹਜੁ ਪਾਇਆ ਆਪਣੀ ਕਿਰਪਾ ਕਰੇ ਰਜਾਇ ॥

ਭਾਈ ਰੇ ਗੁਰ ਬਿਨੁ ਸਹਜੁ ਨ ਹੋਇ ॥

ਸਬਦੈ ਹੀ ਤੇ ਸਹਜੁ ਊਪਜੈ ਹਰਿ ਪਾਇਆ ਸਚੁ ਸੋਇ ॥

ਸਹਜੇ ਗਾਵਿਆ ਥਾਇ ਪਵੈ ਬਿਨੁ ਸਹਜੈ ਕਥਨੀ ਬਾਦਿ ॥

ਸਹਜੇ ਹੀ ਭਗਤਿ ਊਪਜੈ ਸਹਜਿ ਪਿਆਰਿ ਬੈਰਾਗਿ ॥

ਸਹਜੈ ਹੀ ਤੇ ਸੁਖ ਸਾਤਿ ਹੋਇ ਬਿਨੁ ਸਹਜੈ ਜੀਵਣੁ ਬਾਦਿ ॥

ਸਹਜਿ ਸਾਲਾਹੀ ਸਦਾ ਸਦਾ ਸਹਜਿ ਸਮਾਧਿ ਲਗਾਇ ॥

ਸਹਜੇ ਹੀ ਗੁਣ ਊਚਰੈ ਭਗਤਿ ਕਰੇ ਲਿਵ ਲਾਇ ॥

ਸਬਦੇ ਹੀ ਹਰਿ ਮਨਿ ਵਸੈ ਰਸਨਾ ਹਰਿ ਰਸੁ ਖਾਇ ॥

ਸਹਜੇ ਕਾਲੁ ਵਿਡਾਰਿਆ ਸਚ ਸਰਣਾਈ ਪਾਇ ॥

ਸਹਜੇ ਹਰਿ ਨਾਮੁ ਮਨਿ ਵਸਿਆ ਸਚੀ ਕਾਰ ਕਮਾਇ ॥

ਸੇ ਵਡਭਾਗੀ ਜਿਨੀ ਪਾਇਆ ਸਹਜੇ ਰਹੇ ਸਮਾਇ ॥

ਮਾਇਆ ਵਿਚਿ ਸਹਜੁ ਨ ਊਪਜੈ ਮਾਇਆ ਦੂਜੈ ਭਾਇ ॥

ਮਨਮੁਖ ਕਰਮ ਕਮਾਵਣੇ ਹਉਮੈ ਜਲੈ ਜਲਾਇ ॥

ਜੰਮਣੁ ਮਰਣੁ ਨ ਚੂਕਈ ਫਿਰਿ ਫਿਰਿ ਆਵੈ ਜਾਇ ॥

ਤ੍ਰਿਹੁ ਗੁਣਾ ਵਿਚਿ ਸਹਜੁ ਨ ਪਾਈਐ ਤ੍ਰੈ ਗੁਣ ਭਰਮਿ ਭੁਲਾਇ ॥ 

ਪੜੀਐ ਗੁਣੀਐ ਕਿਆ ਕਥੀਐ ਜਾ ਮੁੰਢਹੁ ਘੁਥਾ ਜਾਇ ॥

ਚਉਥੇ ਪਦ ਮਹਿ ਸਹਜੁ ਹੈ ਗੁਰਮੁਖਿ ਪਲੈ ਪਾਇ ॥

ਨਿਰਗੁਣ ਨਾਮੁ ਨਿਧਾਨੁ ਹੈ ਸਹਜੇ ਸੋਝੀ ਹੋਇ ॥

ਗੁਣਵੰਤੀ ਸਾਲਾਹਿਆ ਸਚੇ ਸਚੀ ਸੋਇ ॥

ਭੁਲਿਆ ਸਹਜਿ ਮਿਲਾਇਸੀ ਸਬਦਿ ਮਿਲਾਵਾ ਹੋਇ ॥

ਬਿਨੁ ਸਹਜੈ ਸਭੁ ਅੰਧੁ ਹੈ ਮਾਇਆ ਮੋਹੁ ਗੁਬਾਰੁ ॥

ਸਹਜੇ ਹੀ ਸੋਝੀ ਪਈ ਸਚੈ ਸਬਦਿ ਅਪਾਰਿ ॥

ਆਪੇ ਬਖਸਿ ਮਿਲਾਇਅਨੁ ਪੂਰੇ ਗੁਰ ਕਰਤਾਰਿ ॥

ਸਹਜੇ ਅਦਿਸਟੁ ਪਛਾਣੀਐ ਨਿਰਭਉ ਜੋਤਿ ਨਿਰੰਕਾਰੁ ॥

ਸਭਨਾ ਜੀਆ ਕਾ ਇਕੁ ਦਾਤਾ ਜੋਤੀ ਜੋਤਿ ਮਿਲਾਵਣਹਾਰੁ ॥

ਪੂਰੈ ਸਬਦਿ ਸਲਾਹੀਐ ਜਿਸ ਦਾ ਅੰਤੁ ਨ ਪਾਰਾਵਾਰੁ ॥

ਗਿਆਨੀਆ ਕਾ ਧਨੁ ਨਾਮੁ ਹੈ ਸਹਜਿ ਕਰਹਿ ਵਾਪਾਰੁ ॥

ਅਨਦਿਨੁ ਲਾਹਾ ਹਰਿ ਨਾਮੁ ਲੈਨਿ ਅਖੁਟ ਭਰੇ ਭੰਡਾਰ ॥

ਨਾਨਕ ਤੋਟਿ ਨ ਆਵਈ ਦੀਏ ਦੇਵਣਹਾਰਿ ॥

Sahjai no sabẖ locẖḏī bin gur pā­i­ā na jā­ė. Paṛ paṛ pandiṯ joṯkī thakė bẖėkẖī bẖaram bẖulā­ė. Gur bẖėtė sahj pā­i­ā āpṇī kirpā karė rajā­ė. Bẖā­ī rė gur bin sahj na ho­ė. Sabḏai hī ṯė sahj ūpjai har pā­i­ā sacẖ so­ė. Sehjė gāvi­ā thā­ė pavai bin sahjai kathnī bāḏ. Sehjė hī bẖagaṯ ūpjai sahj pi­ār bairāg. Sahjai hī ṯė sukẖ sāṯ ho­ė bin sahjai jīvaṇ bāḏ. Sahj sālāhī saḏā saḏā sahj samāḏẖ lagā­ė. Sehjė hī guṇ ūcẖrai bẖagaṯ karė liv lā­ė. Sabḏė hī har man vasai rasnā har ras kẖā­ė. Sehjė kāl vidāri­ā sacẖ sarṇā­ī pā­ė. Sehjė har nām man vasi­ā sacẖī kār kamā­ė. Sė vadbẖāgī jinī pā­i­ā sehjė rahė samā­ė. Mā­i­ā vicẖ sahj na ūpjai mā­i­ā ḏūjai bẖā­ė. Manmukẖ karam kamāvṇė ha­umai jalai jalā­ė Jamaṇ maraṇ na cẖūk­ī fir fir āvai jā­ė. Ŧarihu guṇā vicẖ sahj na pā­ī­ai ṯarai guṇ bẖaram bẖulā­ė. Paṛī­ai guṇī­ai ki­ā kathī­ai jā mundẖhu gẖuthā jā­ė. Cẖa­uthė paḏ meh sahj hai gurmukẖ palai pā­ė. Nirguṇ nām niḏẖān hai sehjė sojẖī ho­ė. Guṇvanṯī salāhi­ā sacẖė sacẖī so­ė. Bẖuli­ā sahj milā­isī sabaḏ milāvā ho­ė. Bin sahjai sabẖ anḏẖ hai mā­i­ā moh gubār. Sehjė hī sojẖī pa­ī sacẖai sabaḏ apār. Āpė bakẖas milā­i­an pūrė gur karṯār. Sehjė aḏisat pacẖẖāṇī­ai nirbẖa­o joṯ nirankār. Sabẖnā jī­ā kā ik ḏāṯā joṯī joṯ milāvaṇhār. Pūrai sabaḏ salāhī­ai jis ḏā anṯ na pārāvār. Gi­ānī­ā kā ḏẖan nām hai sahj karahi vāpār. An­ḏin lāhā har nām lain akẖut bẖarė bẖandār. Nānak ṯot na āvī ḏī­ė ḏėvaṇhār.

Everyone longs to be centered and balanced in poise, but without the Guru, no one can. The Pundits and the astrologers read and read until they grow weary, while the fanatics are deluded by doubt. Meeting with the Guru, intuitive balance is obtained, when God, in Its Will, grants Its Grace. O Siblings of Destiny, without the Guru, intuitive balance is not obtained. Through the Word of the Sabd, intuitive peace and poise wells up, and that True God is obtained. That which is sung intuitively is acceptable; without this intuition, all chanting is useless. In the state of intuitive balance, devotion wells up. In intuitive balance, love is balanced and detached. In the state of intuitive balance, peace and tranquility are produced. Without intuitive balance, life is useless. In the state of intuitive balance, praise God forever and ever. With intuitive ease, embrace deep meditation. In the state of intuitive balance, chant It’s Glories, lovingly absorbed in devotional worship. Through the Sabd, God dwells within the mind, and the tongue tastes the Sublime Essence of God. In the poise of intuitive balance, death is destroyed, entering the Sanctuary of the True One. Intuitively balanced, the Name of the God dwells within the mind, practicing the lifestyle of Truth. Those who have found God are very fortunate; they remain intuitively absorbed in It. Within Maya, the poise of intuitive balance is not produced. Maya leads to the love of duality. The self-willed perform religious rituals, but they are burnt down by their selfishness and conceit. Their births and deaths do not cease; over and over again, they come and go. In the three qualities, intuitive balance is not obtained; the three qualities lead to delusion and doubt. What is the point of reading, studying and debating if one loses his roots? In the fourth state, there is an intuitive balance; the Guru oriented gather it in. The Naam, the Name of the Formless God, is the treasure. Through intuitive balance, understanding is obtained. The virtuous praise the True One; their reputation is true. The wayward are united with God through intuitive balance; through the Sabd, the union is obtained. Without intuitive balance, all are blind. Emotional attachment to Maya is utter darkness. In intuitive balance, understanding of the True, Infinite Sabd is obtained. Granting forgiveness, the Perfect Guru unites us with the Creator. In intuitive balance, the Unseen is recognized-the Fearless, Luminous, Formless God. There is only the One Giver of all beings. Who blends our light with Its Light? So praise God through the Perfect Word of Its Sabd; It has no end or limitation. Those who are wise take the Naam as their wealth; with intuitive ease, they trade with God. Night and day, they receive the Profit of the It's Name, which is an inexhaustible and over-flowing treasure. O, Nanak, when the Great Giver gives, nothing at all is lacking.-----Guru Amar Das, Siri Raag, AGGS, Page, 68

Bliss can be confused with fathoming God.  It is in fact, a result of gaining spiritual knowledge.  It comes from realizing one’s true identity through the practice of the teachings contained in AGGS with deliberation.  In daily life, one can re-awaken one’s dormant love for God through reflection upon Gurbani. He can begin to lose all interest in the material existence and can taste the association with the Supreme Being.

ਏ ਮਨ ਮਿਰਤ ਸੁਭ ਚਿੰਤੰ ਗੁਰ ਸਬਦਿ ਹਰਿ ਰਮਣੰ ॥

ਮਤਿ ਤਤੁ ਗਿਆਨੰ ਕਲਿਆਣ ਨਿਧਾਨੰ ਹਰਿ ਨਾਮ ਮਨਿ ਰਮਣੰ ॥

Ė man miraṯ subẖ cẖi­aʼnṯaʼn gur sabaḏ har ramṇaʼn. Maṯ ṯaṯ gi­ānaʼn kali­āṇ niḏẖānaʼn har nām man ramṇaʼn.

O mind, even death wishes you well when you remember God through the Word of the Guru's Sabd. The intellect receives the treasure, the knowledge of reality and supreme bliss, by repeating the It's Name in the mind. -----Guru Arjun, Raag Gujri, AGGS, Page, 505-14

ਜਨਮ ਦੋਖ ਪਰੇ ਮੇਰੇ ਪਾਛੈ ਅਬ ਪਕਰੇ ਨਿਹਚਲੁ ਸਾਧੂ ਪਾਇ ॥

ਸਹਜ ਧੁਨਿ ਗਾਵੈ ਮੰਗਲ ਮਨੂਆ ਅਬ ਤਾ ਕਉ ਫੁਨਿ ਕਾਲੁ ਨ ਖਾਇ ॥

Janam ḏokẖ parė mėrė pācẖẖai ab pakrė nihcẖal sāḏẖū pā¬ė. Sahj ḏẖun gāvai mangal manū¬ā ab ṯā ka¬o fun kāl na kẖā¬ė.

                                                                   

I have left behind the sins of countless incarnations, now that I have grasped the feet of the eternal Holy Guru. My mind sings the celestial melody of bliss and death shall no longer consume it.-----Guru Arjun, Raag Asa, AGGS, Page, 373-5

The bliss and tranquility are derivatives of one’s ability to see the self through a pure mind and the capacity to relish and rejoice in the self. In that joyous state, one is situated in the boundless transcendental happiness, realized through transcendental senses. Spiritual bliss is the highest bliss, the transcendental bliss of one’s own consciousness.  It has nothing to do with religion and is personal. It is independent of the surrounding material objects. It is continuous, uniform and eternal. It is enjoyed only by enlightened individuals. The purpose of the material creation is to give living beings the chance to satisfy their physical and bodily desires. They can further cultivate temporary senses and gratify them.  But it is far better to advance toward ultimate liberation through spiritual progress. Everyone has the freedom to make that choice. No one is forced to do one or the other. Short-lived sense gratification can be achieved even in the animal species. The highest purpose of human life is to achieve Self-realization and Bliss.                                                                   

ਪਿਆਰੇ  ਤੂ  ਮੇਰੋ  ਸੁਖਦਾਤਾ  ॥ 

ਗੁਰਿ  ਪੂਰੈ  ਦੀਆ  ਉਪਦੇਸਾ  ਤੁਮ  ਹੀ  ਸੰਗਿ  ਪਰਾਤਾ  ॥  ਰਹਾਉ  ॥

ਕਾਮ ਕੋ੍ਧ ਲੋਭ ਮੋਹ ਅਭਿਮਾਨਾ ਤਾ ਮਹਿ ਸੁਖੁ ਨਹੀ ਪਾਈਐ ॥

ਹੋਹੁ ਰੇਨ ਤੂ ਸਗਲ ਕੀ ਮੇਰੇ ਮਨ ਤਉ ਅਨਦ ਮੰਗਲ ਸੁਖ ਪਾਈਐ ॥

Pi▫āre ṯū mero sukẖ▫ḏāṯa.Gur pūrai ḏī▫ā upḏesā ṯum hī sang parāṯā. Rahā▫o Kām kroḏẖ lobẖ moh abẖimānā ṯā meh sukẖ nahī pā­ī­ai.Hohu rėn ṯū sagal kī mėrė man

ṯa­o anaḏ mangal sukẖ pā­ī­ai.

O my Beloved, You are the Giver of peace. The Perfect Guru has given me these Teachings, and I am attuned to You. ||Pause|| In sexual desire, anger, greed, emotional attachment and self-conceit, peace is not to be found.  So be the dust of the feet of all, O my mind, and then you shall find bliss, joy, and peace.-----Guru Arjun, Raag Sorath, AGGS, Page, 614-10

Ignorant persons attribute their pleasure to external objects. This is human folly.  In reality, there is no pleasure in objects. Nor is there pain in the object. They both are mind’s creation, mental perception, and mental jugglery. It is only the mental attitude and a certain kind of mental behavior towards objects that brings us joy or grief, pleasure or pain. Maya has a powerful seat in the imagination of the mind. Sensual pleasure comes out of emotion. Bliss, on the other hand, is the consciousness of self-delight. It is the innate nature of the Conscious. Pleasure is temporal and fleeting. Bliss is eternal and everlasting. Pleasure is mixed with pain. Bliss is unalloyed happiness. Pleasure depends upon nerves, mind, and objects. Bliss is independent and is self-existent.

ਪੂਰਾ ਸੁਖੁ ਪੂਰਾ ਸੰਤੋਖੁ ॥

ਪੂਰਾ ਤਪੁ ਪੂਰਨ ਰਾਜੁ ਜੋਗੁ ॥

Pūrā sukẖ pūrā sanṯokẖ. Pūrā ṯap pūran rāj jog.

Once the mind rests in peace and one feels perfect bliss in life; patience and contentment prevail, the worship is considered perfect.-----Guru Arjun, Raag Gauri, AGGS, Page, 188-17

Guru Tegh Bahadur in Raag Sorath and Kabir in Raag Kidara ponders:

ਜੋ ਨਰੁ ਦੁਖ ਮੈ ਦੁਖੁ ਨਹੀ ਮਾਨੈ ॥

ਸੁਖ ਸਨੇਹੁ ਅਰੁ ਭੈ ਨਹੀ ਜਾ ਕੈ ਕੰਚਨ ਮਾਟੀ ਮਾਨੈ ॥

ਨਹ ਨਿੰਦਿਆ ਨਹ ਉਸਤਤਿ ਜਾ ਕੈ ਲੋਭੁ ਮੋਹੁ ਅਭਿਮਾਨਾ ॥

ਹਰਖ ਸੋਗ ਤੇ ਰਹੈ ਨਿਆਰਉ ਨਾਹਿ ਮਾਨ ਅਪਮਾਨਾ ॥

ਆਸਾ ਮਨਸਾ ਸਗਲ ਤਿਆਗੈ ਜਗ ਤੇ ਰਹੈ ਨਿਰਾਸਾ ॥

ਕਾਮੁ ਕ੍ਰੋਧੁ ਜਿਹ ਪਰਸੈ ਨਾਹਨਿ ਤਿਹ ਘਟਿ ਬ੍ਰਹਮੁ ਨਿਵਾਸਾ ॥

ਗੁਰ ਕਿਰਪਾ ਜਿਹ ਨਰ ਕਉ ਕੀਨੀ ਤਿਹ ਇਹ ਜੁਗਤਿ ਪਛਾਨੀ ॥

ਨਾਨਕ ਲੀਨ ਭਇਓ ਗੋਬਿੰਦ ਸਿਉ ਜਿਉ ਪਾਨੀ ਸੰਗਿ ਪਾਨੀ ॥

Jo nar ḏukẖ mai ḏukẖ nahī mānai.Sukẖ sanėhu ar bẖai nahī jā kai kancẖan mātī mānai. Nah ninḏi­ā nah usṯaṯ jā kai lobẖ moh abẖimānā.Harakẖ sog ṯė rahai ni­āra­o nāhi mān apmānā. Āsā mansā sagal ṯi­āgai jag ṯė rahai nirāsā.Kām kroḏẖ jih parsai nāhan ṯih gẖat barahm nivāsā. Gur kirpā jih nar ka­o kīnī ṯih ih jugaṯ pacẖẖānī.Nānak līn bẖa­i­o gobinḏ si­o ji­o pānī sang pānī.

If one never departs from the truth and is never shaken in the midst of the greatest difficulty then one has achieved freedom from the miseries arising from the material context of one’s life. At this stage of spiritual perfection and bliss a person in the midst of pain does not feel pain, nor is he affected by pleasure, affection or fear.  He is indifferent to gold or dust.  He is not swayed by either slander or praise, nor affected by greed, attachment or pride.  He remains unaffected by joy and sorrow, honor and dishonor.   He renounces all hopes and desires and remains desire-less in the world.  He is not touched by sexual desire or anger.  God dwells in such a person’s heart. That man, blessed by Guru's Grace, understands His way. O Nanak, he merges with God of the Universe, like water with water.-----Guru Tegh Bahadur, Raag Sorath, AGGS, Page, 633.

Kabir describes this state of bliss when the individual reaches the fourth state.

ਉਸਤਤਿ ਨਿੰਦਾ ਦੋਊ ਬਿਬਰਜਿਤ ਤਜਹੁ ਮਾਨੁ ਅਭਿਮਾਨਾ ॥

ਲੋਹਾ ਕੰਚਨੁ ਸਮ ਕਰਿ ਜਾਨਹਿ ਤੇ ਮੂਰਤਿ ਭਗਵਾਨਾ ॥

ਤੇਰਾ ਜਨੁ ਏਕੁ ਆਧੁ ਕੋਈ ॥

ਕਾਮੁ ਕ੍ਰੋਧੁ ਲੋਭੁ ਮੋਹੁ ਬਿਬਰਜਿਤ ਹਰਿ ਪਦੁ ਚੀਨ੍ਹ੍ਹੈ ਸੋਈ ॥ 

ਰਜ ਗੁਣ ਤਮ ਗੁਣ ਸਤ ਗੁਣ ਕਹੀਐ ਇਹ ਤੇਰੀ ਸਭ ਮਾਇਆ ॥

ਚਉਥੇ ਪਦ ਕਉ ਜੋ ਨਰੁ ਚੀਨ੍ਹ੍ਹੈ ਤਿਨ੍ਹ੍ਹ ਹੀ ਪਰਮ ਪਦੁ ਪਾਇਆ ॥

ਤੀਰਥ ਬਰਤ ਨੇਮ ਸੁਚਿ ਸੰਜਮ ਸਦਾ ਰਹੈ ਨਿਹਕਾਮਾ ॥

 ਤ੍ਰਿਸਨਾ ਅਰੁ ਮਾਇਆ ਭ੍ਰਮੁ ਚੂਕਾ ਚਿਤਵਤ ਆਤਮ ਰਾਮਾ ॥

ਜਿਹ ਮੰਦਰਿ ਦੀਪਕੁ ਪਰਗਾਸਿਆ ਅੰਧਕਾਰੁ ਤਹ ਨਾਸਾ ॥

ਨਿਰਭਉ ਪੂਰਿ ਰਹੇ ਭ੍ਰਮੁ ਭਾਗਾ ਕਹਿ ਕਬੀਰ ਜਨ ਦਾਸਾ ॥
Usṯaṯ ninḏā ḏo­ū bibarjiṯ ṯajahu mān abẖimānā. Lohā kancẖan sam kar jāneh ṯė mūraṯ bẖagvānā. Ŧėrā jan ėk āḏẖ ko­ī. Kām kroḏẖ lobẖ moh bibarjiṯ har paḏ cẖīnĥai so­ī. Raj guṇ ṯam guṇ saṯ guṇ kahī­ai ih ṯėrī sabẖ mā­i­ā. Cẖa­uthė paḏ ka­o jo nar cẖīnĥai ṯinĥ hī param paḏ pā­i­ā. Ŧirath baraṯ nėm sucẖ sanjam saḏā rahai nihkāmā. Ŧarisnā ar mā­i­ā bẖaram cẖūkā cẖiṯvaṯ āṯam rāmā. Jih manḏar ḏīpak pargāsi­ā anḏẖkār ṯah nāsā. Nirbẖa­o pūr rahė bẖaram bẖāgā kahi Kabīr jan ḏāsā.

Those who ignore both praise and slander, who reject egotistical pride and conceit, who look alike upon iron and gold, they are the very image of God. Hardly anyone is a humble servant of Yours, O, God. Ignoring sexual desire, anger, greed, and attachment, such a person becomes aware of the It's Feet. Rajas, the quality of energy and activity; Tama’s, the quality of darkness and inertia; and Satvaas, the quality of purity and light, are all called the creations of Maya, an Illusion. The one who realizes the fourth state, he alone obtains the supreme state. Amidst pilgrimages, fasting, rituals, purification, and self-discipline, he remains always without thought of reward. His thirst and desire for Maya and doubt depart as he remembers God, the Supreme Soul. When the temple is illuminated by the lamp, its darkness is dispelled. The Fearless God is All-pervading. Doubt has run away, says Kabir, the It's humble slave.-----Kabir, Raag Kedara, AGGS, Page, 1123

Conclusion:

Purify the mind by charity, control of mind, self-restraint, selfless service, study of the AGGS, singing the praises of God, the subjugation of sensual joys (Maya) and the development of virtues in Sadh Sangat. These activities will lead to the celestial music playing in the mind with the exhilaration and absolute happiness called bliss, where virtue or vice does not affect says Guru Nanak:

ਅੰਤਰਿ ਸੁੰਨੰ ਬਾਹਰਿ ਸੁੰਨੰ ਤ੍ਰਿਭਵਣ ਸੁੰਨ ਮਸੁੰਨੰ ॥

ਚਉਥੇ ਸੁੰਨੈ ਜੋ ਨਰੁ ਜਾਣੈ ਤਾ ਕਉ ਪਾਪੁ ਨ ਪੁੰਨੰ ॥

Anṯar sunaʼn bāhar sunaʼn ṯaribẖavaṇ sunn masuʼnnaʼn. Cẖa¬uthė sunnai jo nar jāṇai ṯā ka¬o pāp na puʼnnaʼn.

The absolute God is deep within and outside as well, which totally fills the three worlds. One, who knows God in the fourth state, is not subject to virtue or vice. -----Guru Nanak, Raag Ramkali, AGGS, Page, 943-15