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Some Simran/ Meditation Techniques To Remember Our Bapu Ji.


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#1
Matheen

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'N30Singh' first compiled this many years ago. It deserves to be made a sticky.


.....Going back to Naam now, there are many techniques how to do jaap of Shabad given to you by mahapursh in form of panj pyares, most of puratan samparda's give you shabad/Gurmantar in amrit sanchar but give you Naam jugti in a separate session alone - mahapursh and jagiaso.

Also may i add it's not proper to say, i got naam amrit from others or mahapursh in form of panj pyares, panj pyares instill naam in you, you get shabad from panj pyares. Naam is inside us day we were in the womb. Naam is everywhere, exist in his creation:

Gurbani says:

Naunidh amrit prabh ka naam, dehi mein iskaa bisraam (GGS : 292, Sukhmani, 23.1).


Anyway here are some of the techniques(jugti) given by mahapursh in the past, they are diffferent. Remember there is no such thing as one technique is better than others, people on this forum should get out from this "bamal bussa" and "dubta" black and white sikhs trying to propagate. Yes certain people find certain techniques comfortabale but they can't say one technique is superior than others.


- Technique given used and given by mahapursh- sant 108 baba sunder singh ji bhindranwale (fetched from gyani thakur singh ji japji sahib katha translations tapes):

Ajapa jap

Jap is of three types:

1. Vachak- Recitten with tongue and can be heard by others.

2: Upas: Recitten with tongue also but less audible.

3. Manas- Meditation of Vahiguroo with mind..meditation through thought process.

First stage of gursikh is Vachak. Gyani Ji gave example of how siriman 108 sant baba sunder singh ji maharaj bhindranwaley used to do japji sahib first in one hour, then do second japji sahib in half an hour, then do third japji sahib in 15 minuites, then do fourth japji sahib in 10 minutes, then fifth time do japji sahib in 5 minutes.


- Techniques given by sant baba isher singh ji rara sahib waley (sub branch of bhai dya singh samparda)

Jap(meditation) is also done by:

1. Baikri Bani- When one recites naam with javan(tongue), hout(lips), khaieyal(thoughts) that is called Baikari Bani.

2. Madhma Bani- When one recites naam in Kant(throat) without moving lips...just with the thoughts is called Madhma Bani.

3. Pasanti Bani- When one recites naam in hirda(heart).

4. Para Bani- When one recites naam in Nabhi(Navel) without moving tongue and with the thoughts. In this stage vahiguroo naam gets infused in rom rom of the body. Meditation goes in automatic mode. There is no need for concentration.

Gurmukh Rom Rom Har Dhavaie ||

After 4th stage, one gets to very high stage. Where one can hear(jap-resonance,dhuni) with their surati in pretty much everything in this creation ie- walls, birds, leafs, animals, human being, even from realms (bhramands).

Dharat Patal Akash Hai Meri Jindaeriye
Sab Har Har Naam Dhavaiya Ram ||

2nd technique:

Va Va Da Abhyaas Nabhi Ch Karo
(Doing Simran of Va Va on Nabhi/Navel )

Hi Hi Di Awaaz Hiradaie Ch
(Doing Simran of hi hi on the heart)


Gu Gu Kant ch Karo
(Doing Simran Gu on the kant/near throat)

And

Ru Ru Di Awaaz Mastaak mai Ratan Kartaie Hoye Birti Kou Nirgun Atma Mein Lin Kar Duo

(Doing Simran Ru Ru on the Mastaak/third eye)

So its a cycle - Va ( on Nabhi) Hi(on heart) Gu (on Kant) Ru(On Mastak/third eye).

Thats one cycle....I dont know...this cycle or stage explained in the book is the first intial stage to the simran or second last stage in simran....

3rd technique:

This is also included in Soraj Parkash Granth.

According to a prasang(divan) on chapter of mata ajeeto kaur reaching enlightment. Mata ajeto kaur was under guidance of siri guroo gobind singh where she was taught all the "YOG SADHNA/Shabad Surat Marg where chakras are used", when mata ji did yog sadhna, when her birthi(dhyaan) reached - Trikurti/3rd eye..she started seeing the future e.g. the besiegement of Sri Anandpur Sahib, leaving the kila etc and the shaheedia of the char sahibjadey. After seeing this in a dream she asked Guru Gobind Singh jee whether this was true, Guru Sahib confirmed this.

Mata jee then told guru jee that she could not see all this pain happen and would rather die/ leave for Sachkand and asked permission to leave her body. Guru Sahib jee granted her permission and subsequently she did ishnaan, a Sukhmani Sahib da Paath and then left her body by reciting the mantar and with that mantar taking her prana on top and realising it via bhram randar nari( subtle vein) through dasam dwara.

4th technique:

First concentrate on Sargun saroop of Vahiguroo while reciting shabad ie- Gur Ki Morat Man mein dhyaan Guru Ka shabad mantar man maan

then after mind becomes subtle, that shabad will automatically take you upper realms and that shabad will infuse in your surat


Techniques used and given by sant jawala singh ji harkhowaley (sub branch of bhai dya singh samparda)

Naam Simran Jagutiya by Sant Baba Jawala Singh Harkhowaley

1st technique

First do simran with the help of bakhri bani(recitation of tongue) and focus on trikurti
( between the eye brows) focus so hard and meditate so hard that you are exhausted consequently you will start meditating automatically on throat chakra with Madhma Bani (thought provoked automatic recitation) then focus so hard on madhma bani that it gets exhausted. Again consequently meditation will start in the heart and continue to the Nabhi (Navel). In the navel, guruís jap awakens the kundalani in the navel. By doing this.,tenth door(dasva dwara) opens. By doing this technique your meditation process never stops and you are experience doesnít break.

2nd technique.

Meditation using Vahiguroo Mantra...

Meditate with repeating Vahiguroo with your breath. When you inhale, take Vahi with your breath and take it all the way to Nabhi crossing your heart. Then take Gu from your heart to Ru from your trikurt by doing this... Tenth door (dasama dwara) opens..

Next stages (When trikurti opens) you see some light, first you see red then you see white and then you see the light that is so strong that makes thousands of suns and moons look dim but it doesnít hurt your eyes ..Itís a feeling of calmness and rain of Amrit(Nectar).

That is followed with sweet(celestial ) sounds which are called Panj Shabad (Anhad Shabad)Öfocus on that shabad but you have to transcend the point that yogi gets to because that point is still bound by creations and its only when your ego dissolves that you achieved what you meant to be achieving..

Naad means sound (dhuni) and there are two types of sound

Aahat and Anhat

1. Aahat caused by two things colliding .This breaks down into thee parts 1. Breath = vocal sound 2. Sound which comes from instruments 3. Combinations of both and thatís where it collides.

2. Anhat: Heaven celestial sounds.

3rd technique:

Sant Jagjit Singh Herkhowal here is narrating the instructions given to his father on how to perform Naam Abhyaas by Baba Jwaalaa Singh Herkhowal.

Another technique by harkhowaley mahapursh

They are;

Preparations:

1) First recite Japuji Sahib

2) Then perform ardas requesting permission to recite naam and to be devoid of distractions

3) A mat should be laid on the floor, covered by a woolen cloth and then a white sheet

4) A pitcher of water is put to one side

5) The surroundings are adorned with incense and flowers

6) Sit facing the rising sun (east) in sidhaasana

7) Each hand should be placed on the knees in vairaag mudra

8) Keep spine erect, head high

9) To initially control the senses close left eye and with the right focus on the tip of your nose

10) Then recite mool mantar until you have strong concentration

11) Then recite gurmantar - first with baikri bani, then so only you can hear, then in the throat, then heart then navel chakra at belly button

12) This stage will take time but will be achieved with practice

13) once there, fix attention at triputi (between eyebrows)

14) He then explains trikuti and then way to dasam duar

15) The recitation of gurmantar should proceed with 'vaa' in stomach chakra, 'hi' in heart, 'guu' in throat and 'ruu' in triputi.

16) Four types of rasna - baikari (aloud), madama (in throat), pachyanti (voice in hriday/heart), and para bani (nabi).

17) Ru meaning light brings light to triputi (which is above the trikuti)

18) Therefore placing each of the gurmantar in each of the chkras in ascending order

19) explanation is then given of the nature of the experience that arises out of this practice, the final opening of saharakamal chakra and the experience of advaita.

20) There is further guidance on seasonal changes that need to be made, and issues of daily practice.

4th technique by harkhowaley mahapursh:

Baba jawala singh ji answered:

Hey pyaray gurmukho, the shabad, which is the emanation and form of gurujiís heart, that shabad is brahm. Get absorbed in that shabad and you will find that you no longer exist and that is the way that you will get muktee. Guruji has used the following lines in gurbani to explain thisÖÖ

1)sabad gur peera, gaher gambeera, bin shabadai jag baugaanang.
2)Satgur bachan, bachan hai satgur paadhur mukat janavago
3)Etc etc (more bani was said to reinforce the point)


It is for this reason that gurmat is focusing on god through shabad ( gurmat hai shabad brahm dee upaashna) because shabad has 3 forms according to wise mahapurakhs:


1)asthool: when your eyes gaze on a granth and you read those letters out loud
2)misrat: when oneís birti (focus/attention) becomes attuned to the shabad, the shabad is both suksham and asthool because the mind is made of the (tatta da sato ansh)Ö.the sat (virtue/true/purest) form of the qualities.
3)Sukham= sookham (astral/spiritual)

When the shabad abhyaas (meditation on the shabad) surpasses the consciousness(surat) of the mind, and gets absorbed in the paar baani (the celestial emanations of the primal sound)..(this is also called, naabhi di baani (sounds of the naval chakra). That baani has the ability to take the jeevís surti (the consciousness of the being) to the pinnacle point of brahm (the point from which creation was started).

For this reason, you should all focus on the shabad.

5th technique: Viraat Upsana

Recite vahiguroo through your mind and at the same time visualize first start with people/places you dislike - see light in them then move on bringin the whole creation (parkirti) inside and try to feel as if every inch of this universe is reciting vahiguroo's name - leafs, waterfall, valley, tree's , wind.. as if you are seeing light's everything.

this way our mind which is dualistic see two (see god separate from creation) changes into non-dualistic mode which is see oneness (god's light in every being).

Techniques by sant baba aya singh ji hoti mardan (sub branch of bhai dya singh samparda). Sant aiya singh ji was murshid of sant jawala singh ji. Note this technique is given to sangat where there is not only sikhsangat but everyone- hindu and muslim:

refererence: The Radiance of complete journey to Akaal Purkh
chapter- Sant baba Aiya Singh Hoti Mardan giving sermons to Sangat.

Diffferent ways of Meditation.

1. Meditating by focusing eyesight on rising sun. It's done in winter. Hindus call it trianghlar concentration.

2. Shugal Mayyat or Mansuri..some hindus call it dead body's posture it is done by lying on ground on back with mind upwards, body completely loose and eye sight focused on behind the brows.

3. Breathing control in which attention is focused on third mole. It's equal to the first one and is done via padam asan(cross legged position)

4. Attention is focused inside as well as outside on the fae of Guru(mentor).

In this way, one enjoys the unique fruits of spiritual life and hidden secrets are uncovered.

5. Shugal Ishnan Jat- In this, attention is focued on kalava shanovari due to this practice the mediator gets absorbed into his own self.

6. Shugal Aina (Means of Mirror)- It involves eye sight focussing on eye pupil in the reflection. This way eye-pupils over turn inwardly and get's to white spot or third mole.

7. Half awakened position- By this eyes are constantly kept open to avoid sleep. Therefore even though in sleep one remains half awake.

8. Inner form and intellect are concentrated upon white spot.

9. Eye- sight is focussed on the nose-tip then gradually moves backward to the nose-root. Going inward one has to enter realm of subtility. Yogis call it Chacri Mudra. It is also mentioned in Gita. Meditation phase contains three types:

1. Meditation upon Guru's phsyical form.

2. By concentrating on the place of the spirit in the body one feels light like a lamp. This is subtle medtiation.

3. The comes Guru's light form above the path of God's and ancestors and stays with the Sikh(learner).

This way seeker merges into God. Shamas Tarbez says, "I become you and you become me and my life so that no one distinguish between you and me". Perfect meditation disolves the trinity of worship, worshipper and object of worship. Worshipper and the object of worship become one. God or Guru's beautiful face only can be seen with sacred eyes, look at him with excitement and asthetic sense just as muslims look up the moon of Id, It's is not every eye's business to have a glance of True Guru's light form. Only fortunate ones attain to this status. But human being instead of listening to spiritual voice is given to hear outer souns. Alas ! you are bounded by phsyical chains and do not listen to holy voice of mercyful god.

Love: Love is the divine Law. It will win where reason fails
God is love and love is God


I think this is enough for the sangata, there are soo many techniques in guru ghar, no technique is higher than other or more gurmatiya than others, what is highest of all and common within all is "prem" towards Vahiguroo which leads to "Gurparsad".

IkOngkar Satnaam Kartapurkh Nirbhau Nirvair Akaal Morat Ajooni Saihbhan Gurparsad...

#2
SURYADEV

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once in a blue moon quality articles like this are re/posted.
Cheers N30Singh and Matheen.

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Looking forward to reading this, read only a bit, shall continue tomorrow.

thanks for posting

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Sat1176

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I was reading Bhagat Kabir's bani in Sri Guru Granth Sahib Ji and came across the following pangties:

Ang 333
oulattath pavan chakr khatt bhaedhae surath su(n)n anaraagee ||
I turned my breath inwards, and pierced through the six chakras of the body, and my awareness was centered on the Primal Void of the Absolute Lord.

aavai n jaae marai n jeevai thaas khoj bairaagee ||1||
Search for the One who does not come or go, who does not die and is not born, O renunciate. ||1||

Another interpretation I read somewhere was "I reversed my breath". After a bit of research I found out there is a yoga technique called Reverse breathing which goes as follows:

As you inhale expand your chest but at the same time slightly pull in your navel. I was surprised in that this was the very technique I was shown of how to do saas giras simran. This is also what I believe Sant Baba Isher Singh (Rare Wale) says in one of his audio recordings about applying a little pressure on the navel to invoke rom rom simran. Anyone reading please note you are not supposed to pull in the stomach more than half and inch. Its a very slight tug, which should be hardly noticeable. Its NOT kapal bhati!!!!

So with inhale, say Wahe mentally + pull in navel
whilst exhaling, say Guru + release navel.

Takes a bit of getting used to and feels quite strange, but the more you do it the more easier it becomes.

Focus on the sound of the mantar with your inner ears and NOT put your diyan into the navel going in and out.

Edited by Sat1176, 26 July 2012 - 04:18 PM.

 

O mind, swim across, by focusing your consciousness on the Shabad.

Man ray shabad tarahu chit laa-ay. - Sri Guru Nanak Dev Ji

 


#5
N30 S!NGH

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Great stuff singh.. thats what i have been doing lately but didn't know about navel bit ..thanks:)

In true meditation all objects (thoughts, feelings, emotions, memories, etc.) are left to their natural functioning. This means that no effort should be made to focus on, manipulate, control, or suppress any object of awareness. In true meditation the emphasis is on being awareness; not on being aware of objects, but on resting as primordial awareness (Vahiguroo) itself. Primordial awareness(Vahiguroo) is the source in which all objects arise and subside.
As you gently relax into awareness, into listening, the mind’s compulsive contraction around objects will fade. Silence of being will come more clearly into consciousness as a welcoming to rest and abide. An attitude of open receptivity, free of any goal or anticipation, will facilitate the presence of silence and stillness to be revealed as your natural condition.-Adhyashanti


#6
Sat1176

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Here's something interesting I picked up recently. How does one know when your ready to progress from Baikhari Bani (verbally), Madhma (whisper) to doing it with internally with the voice of the mind (Pasanti)?

Start of with Baikhari i.e. doing it loudly until your mind is listening and not off wondering thinking about other things. Ensure your eyes are closed otherwise your mind will try and leave through the eyes and start looking around and your attention will be outside. You will know your mind is present because it will come to sit behind the two eye lids. Make it recite and focus on the sound of the gurmantar. You will be breathing through the mouth in Baikhari and Madhma stages. I do not believe it is physically possible to inhale and say Wahe at the same time. You can however still pull in the navel with Wahe, but it will not be synchronized with the breathing, this will just happen normally.

So,

Say “Wahe” pull navel in
Say “Guru” release navel i.e push back out

Stage 2.
If you feel you mind is becoming steady begin to lower the volume to a dull whisper so only you can hear it. (Madhma)

Continue with Baikhari and Madhma until your mind becomes steady thought free and your mind is listening to the shabad.

You should not need to focus your eyes on the trikuti. This will all happen naturally when the shabad/parkash begins to manifest itself. You should not force it. Learn to just listen to shabad and the sound of your own voice and stop the mind from wondering. (Very difficult to do).

Note when reciting WaheGuru, there is a slight pause (about 0.75-1 second) between saying Wahe and Guru.

When doing Madhma (whisper) you might find yourself going internal with the simran, i.e. no sound from the mouth and it beginning to synchronize with the breath and becoming swas swas simran.

Wahe (inhale) and (hold - about a second) say Guru (exhale).

This will have the effect of balancing the air flow between the two nostrils and help still the mind further.

Occasionally close the mouth and breathe through the nostrils. If you feel that both nostrils are active, which you can also check by placing your finger underneath your nose, then this is the ideal time then take your simran internally. (Didn't know that was possible as I thought only nostril is active at any given time.)

Stage 3. – Pasanti

Cease any speech and do simran synchronized with the breath and voice of the mind and listening with the inner ears.

Inhale into chest + pull in stomach/navel (very slightly) + “Wahe”
Hold (about a second)
Exhale + release stomach/navel + “Guru”

Some people do extreme thrusts with the stomach which is wrong and can have the adverse effect of your navel pulsating on its own which is not good. It will evoke too much agni in the pit of your stomach which is not good.

As your mind become more and more still your head will begin to relax and drop. Keep the jaap going on internally and try and stay awake rather than falling asleep.

The more and more simran your do synchronized with the breath the more you will learn to do it subconsciously, i.e. auto pilot, ajapa jaap.

As you mind goes deeper and deeper within, you might see different coloured lights. These are associated with the 5 primal elements/chakras.

Listening to Sant Hari Singh's explanation of letting it all happen automatically is another approach. :-)

I in no way profess to be an expert in the subject matter but in fact a absolute beginner who is looking for guidance to progress on this path. Like other people on this forum I believe that there shouldn't be so much secrecy behind simran. I am sure there are so many others out there like me desperate to be shown the way who are not in the regular service of mahapursh or affiliated with a single Jatha, although have satkaar for all. I am therefore merely sharing any knowledge I am gaining and posting it on this forum. The choice is entirely yours whether you choose to utilise any of it should you find it useful.

Edited by Sat1176, 30 July 2012 - 01:53 PM.

 

O mind, swim across, by focusing your consciousness on the Shabad.

Man ray shabad tarahu chit laa-ay. - Sri Guru Nanak Dev Ji

 


#7
Sat1176

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Ang 327

man rae pavan dhrirr sukhaman naaree ||1|| rehaao ||
O mind, hold your breath steady within the central channel of the Sushmanaa. ||1||Pause||

oulattee ga(n)gaa jamun milaavo ||
Turn your breath away from the left channel, and away from the right channel, and unite them in the central channel of the Sushmanaa.

bin jal sa(n)gam man mehi nhaavo ||
At their confluence within your mind, take your bath there without water.

Ang 328
sehaj sehaj gun ramai kabeer ||3||26||
Slowly, steadily, Kabeer chants the Glories of God. ||3||26||

Ang 332
guramath manooaa asathhir raakhahu ein bidhh a(n)mrith peeoueeai ||1|| rehaao ||
Through the Guru's Teachings, hold your mind steady and stable, and in this way, drink in the Ambrosial Nectar. ||1||Pause||

Ang 478 - Beautiful description of simran.

har kaa bilovanaa bilovahu maerae bhaaee ||
Churn the churn of the Lord, O my Siblings of Destiny.
sehaj bilovahu jaisae thath n jaaee ||1|| rehaao ||
Churn it steadily, so that the essence, the butter, may not be lost. ||1||Pause||
than kar mattukee man maahi biloee ||
Make your body the churning jar, and use the stick of your mind to churn it.
eis mattukee mehi sabadh sa(n)joee ||2||
Gather the curds of the Word of the Shabad. ||2||
raam naam lag outharae theeraa ||4||1||10||
one is carried across to the other side, holding fast to the Lord's Name. ||4||1||10||

Ang 1123


ree kalavaar gavaar moodt math oulatto pavan firaavo ||
You barbaric brute, with your primitive intellect - reverse your breath and turn it inward.

man mathavaar maer sar bhaat(h)ee a(n)mrith dhhaar chuaavo ||1||
Let your mind be intoxicated with the stream of Ambrosial Nectar which trickles down from the furnace of the Tenth Gate. ||1||


nagaree eaekai no dharavaajae dhhaavath baraj rehaaee ||
There are nine gates to the one city of the body; restrain your mind from escaping through them.

thrikuttee shhoottai dhasavaa dhar khoolhai thaa man kheevaa bhaaee ||3||
When the knot of the three qualities (Tamo gun, Rajo gun, Satogun) is untied, then the Tenth Gate opens up, and the mind is intoxicated, O Siblings of Destiny. ||3||

Edited by Sat1176, 30 July 2012 - 08:11 PM.

 

O mind, swim across, by focusing your consciousness on the Shabad.

Man ray shabad tarahu chit laa-ay. - Sri Guru Nanak Dev Ji

 


#8
Sat1176

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Occasionally close the mouth and breathe through the nostrils. If you feel that both nostrils are active, which you can also check by placing your finger underneath your nose, then this is the ideal time then take your simran internally. (Didn't know that was possible as I thought only nostril is active at any given time.)


Following on from my earlier post I have come to learn that once air is flowing equally through both left and right nostrils then it a good time to bring your focus and come sit between the two eyes. (trikuti or treveni as they call it.) I've been observing this myself and after a certain time but not always both nostills do open up. When it doesn happen the medititive state does feel much more deeper and stronger. My body and arms feel really heavy as if my consciousness (surti) isn't in my lower part of the body. I'll be honest it does feel very strange indeed and quite scary. I guess you have to persevere on and go with the flow.

I've been reading the following passage in SGGS on Ang 1159


nij padh oopar laago dhhiaan ||
I focus my meditation on my inner self, deep within.

raajaa raam naam moraa breham giaan ||1|| rehaao ||
The Name of the Sovereign Lord is my spiritual wisdom. ||1||Pause||

mool dhuaarai ba(n)dhhiaa ba(n)dhh ||
In the first chakra, the root chakra, I have grasped the reins and tied them.
(I beileve that is referring to contracting the PC muscle, or root lock as it's known)

rav oopar gehi raakhiaa cha(n)dh ||
I have firmly placed the moon above the sun.

pashham dhuaarai sooraj thapai ||
The sun blazes forth at the western gate.

maer dda(n)dd sir oopar basai ||2||
Through the central channel of the Shushmanaa, it rises up above my head. ||2||

pasacham dhuaarae kee sil ourr ||
There is a stone at that western gate,

thih sil oopar khirrakee aour ||
and above that stone, is another window.

khirrakee oopar dhasavaa dhuaar ||
Above that window is the Tenth Gate.


I can't figure out the line :
rav oopar gehi raakhiaa cha(n)dh ||
I have firmly placed the moon above the sun.

In Yogic terms Moon refers to the left eye and the Sun refers to the right eye. But how does one place the moon over the Sun? Is it close the right eye and focus your left eye on the left tip of the nose or focus both eyes on the tip of the nose?
Even Sant Isher Singh (Rare Wale)/ Sant Waryam Singh in their books say there comes a time when you need to focus on the tip of your nose.

Also what is being referred to the as the Western Gate? Is it the right ear possibly????

I kindly request that my posts are not reproduced on other forums. This site is a little more open minded than others and I am only sharing my thoughts and basic knowledge. I am blind myself and only have my guru to show me a way. If he desires, then only with his kirpa will I make it to the charan of his lotus feet.

Waheguru Mere Bharaya Hath Rakhe...

Edited by Sat1176, 18 October 2012 - 07:50 PM.

 

O mind, swim across, by focusing your consciousness on the Shabad.

Man ray shabad tarahu chit laa-ay. - Sri Guru Nanak Dev Ji

 


#9
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Vahiguroo nice post sat veer..i will reply soon but nothing beats asking a mahapursh who went through all the stages than me replying based on superficial knowledge..i will follow some of your advise regarding the technique..!!

Just an question what you actually focusing on tirkurti(3rd eye)- gurughar mantar or just dhuni of shabad or your body transcendent to sargun and nirgun etc?

In true meditation all objects (thoughts, feelings, emotions, memories, etc.) are left to their natural functioning. This means that no effort should be made to focus on, manipulate, control, or suppress any object of awareness. In true meditation the emphasis is on being awareness; not on being aware of objects, but on resting as primordial awareness (Vahiguroo) itself. Primordial awareness(Vahiguroo) is the source in which all objects arise and subside.
As you gently relax into awareness, into listening, the mind’s compulsive contraction around objects will fade. Silence of being will come more clearly into consciousness as a welcoming to rest and abide. An attitude of open receptivity, free of any goal or anticipation, will facilitate the presence of silence and stillness to be revealed as your natural condition.-Adhyashanti


#10
Sat1176

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N3O,

Any views you have on it would be most appreciated.

I wish mahapursh were open about bhagti in general. Personally I think they know most people have an allergic reaction if chakras or any kind of breathing technique is mentioned. Thatís why we donít hear about it on stages of gurdwaras in general. Very few mahapursh can be bothered with people of today because people just want to debate or have justification for everything and not do the practical.
Bro, I'm not getting into the whole Sargun/Nirgun thing because I feel itís going to lead me down a path where we have to research what is nirgun and what is sargun exactly. I get the gist of it and that is enough for me at this stage. Which one is higher or lower is of no relevance to me at this stage of my spiritual life because Iím a beginner. Too much knowledge can also become a hindrance and not enough can be a downfall. Where is that right balance I donít know. To me nirgun or sargun roop are one and the same. I have firm faith waheguru knows my simran is for him.

What should we visualize if anything? From what Iím hearing and reading using visualisation of guruís pictures accurate or not or ik ongkar or the actual spelling of waheguru are all tools you help you still your mind and build one pointed concentration and stop it wondering. There was one pangti I read where it said keep the guruís charan embedded in the heart/mind. Here is a similar one:

kar sangat nit saaDh kee gur charnee chit laa-ay. ||1|| rahaa-o.

Always keep the Company of the Holy, and focus your consciousness on the Feet of the Guru.
Ang 47, Bani Guru Arjan Dev Ji


What does that mean? Visualise a pair of feet and pretend they are Waheguruís. One nanaksar mahapursh said focus on the padam you see drawn on the sole of Guru Nanakís Dev Ji's feet in their famous painting of Guru Nanak Dev Ji. If that helps you achieve mind focus and makes your feel as if your simran stronger and more directional then why not.

I was listening to another mahapursh the other day where he simply stated make your mind one pointed like a compass needle. Like the needle always returns to the north position keep bringing your mind back if it begins to wonder and keep your nishana on waheguru. I liked that analogy. Easier said than done though! Personally speaking Iím shocked at the stuff that comes to the surface when I try and do simran. However at least Iím becoming aware when this begins to happen and you can try and stop it, either by coming back to bhakri bani or temporarily opening you eyes so as to try and drown out your incoming thoughts.

Itís a very personal decision what feels right for the individual to help them achieve this. But eventually there will come a time when we have to rise above this all. Guru ji says the light of divine is within us all and the journey we have to make is internal. Iím sure he knows that at the end of the day our bhagti is directed at him. He is Guru Nanak and he is everyone else. There is nothing but HimÖ.TuHi TuHi Tui Hi.

The jaap of ďwaheguruĒ mantar in the literal sense will stop when you know your thoughts/mind are dead. That is what I believe guru ji means when he says be dead while yet alive which I am reading again and again in SGGS.
But that line is very close to point when we enter a sleep state. At that point we are to listen only with our inner ears for a anhad shabad or it might simply manifest itself. Its never been described or is indescribable except saying its like sounds like a particular instrument and we will love it when we hear it.

Iíll be honest and open here, sometimes when I sit down and its quiet I can hear this buzzing/ringing in my ears which is very faint. Is this the anhad shabad or simply the noise of my own inner being or air flowing through my body/brain. Am I supposed to focus on this or not? I know for a fact my thoughts are still coming so I donít believe this is what Iím searching for. Yet when I do put all my attention on listening to it when Iím thoughtless even if it is for a few seconds I do feel my meditative state is going deeper within.

Think Iíve gone off track so back to your question. From what Iím learning and which agrees with my own interpretation of what SGGS might be trying to convey is that we need to focus on the gurmantar/shabad. The Sound! Sitting down at the trikuti to my understanding doesnít mean straining your eyes or applying pressure to try and pierce through or bursting open some doors so some light magically appears. It means take all your surti to that place where the 3 nadiís meet. With your surti there keep on reciting ďWaheguruĒ, as if you are siting outside a door and waheguru is on the otherside, and listerning to the gurmantar with full concentration. We must keep on "kooking" at Waheguruís door which is at that point. I hope that door will eventually open for us too and he welcomes us in. I donít believe itís a door in the literal sense either but a doorway through which we must walk through to take us deeper within.

I still think there are many more things which Iím yet to discover and if and when I find out anything more Iím happy to share. Even though everyone likes to keep it gupt or provide what ever justification to themselves which makes them feel more special than someone else. I canít honestly believe if we talk about it our bhagti it will lesson or be lost. I personally don't have any kammyee so what could I possibly loose. Yes I do understand that talking about it can lead to inflation of ones ego, or thinking Iím better or higher or know it all. I hope my post doesnít come across that way because that it is not what they are intended for. To be honest I donít even know why Iím writing all this. Is it to solidify where my understanding is taking me or is it because there might be someone else out there with the same views as me who is lost who might be searching for those little gems that might make a difference to them, who when reading this appreciates it and says I wish someone had told me that. Bit of both I guess.

The way I understand it is that we need to make it our end goal is to get to Waheguru before our breaths run out, not after we die. Otherwise we are going to be back here again or wherever he chooses to send us because we didnít make it. That is made quite clear in Sri Guru Granth sahib.

gur parasaadhee man vasai naamae rehai samaae ||
By Guru's Grace, He dwells in the mind, and one remains immersed in His Name.

gur sabadhee har paaeeai bin sabadhai bharam bhulaae ||1||
Through the Word of the Guru's Shabad, the Lord is found; without the Shabad, people wander, deceived by doubt. ||1||

man rae nij ghar vaasaa hoe ||
O mind, dwell in the balanced state of your own inner being.

raam naam saalaahi thoo fir aavan jaan n hoe ||1|| rehaao ||
Praise the Lord's Name, and you shall no longer come and go in reincarnation. ||1||Pause||

har eiko dhaathaa varathadhaa dhoojaa avar n koe ||
The One Lord alone is the Giver, pervading everywhere. There is no other at all.

sabadh saalaahee man vasai sehajae hee sukh hoe ||
Praise the Word of the Shabad, and He shall come to dwell in your mind; you shall be blessed with intuitive peace and poise.
Guru Amar Das Ji, ang 36


Waheguru.

I am foolish and ignorant; I seek Your Sanctuary. Please be Merciful and unite me with the Lord.
ham moorakh mugaDh sarnaagatee kar kirpaa maylay har so-ay.

Edited by Sat1176, 21 October 2012 - 06:49 PM.

 

O mind, swim across, by focusing your consciousness on the Shabad.

Man ray shabad tarahu chit laa-ay. - Sri Guru Nanak Dev Ji

 


#11
Sat1176

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I was watching tv the other day and a teacher of another faith made a remark which got me thinking. He said until you don't have inner peace within yourself god will never come before you. Why? He said god knows that you've got troubles in your life and he knows if he came before you and asks what do you want? Most people will say please make this better or take that problem away or can I have this. He said god is above petty thoughts like this so won't waste his time. He said until you don't learn to be content within you will never meet god or have a godly experience.

Simple effective message I thought. Point noted.

Edited by Sat1176, 18 October 2012 - 08:53 PM.

 

O mind, swim across, by focusing your consciousness on the Shabad.

Man ray shabad tarahu chit laa-ay. - Sri Guru Nanak Dev Ji

 


#12
Sat1176

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Following on from my earlier post of the pangtis of Bhagat Kabir Ji bani in SGGS.

I found the following with reference to the western gate.

pashham dhuaarai sooraj thapai ||
The sun blazes forth at the western gate.


THE GATEWAY OF LIBERATION
The saints tell that God is within our body and also tell us the way to find Him. The seat of mind and soul is behind the eyes, between the eyebrows, from where the consciousness spreads throughout the body. This point has been called by early Indian sages 'the third eye' and 'the divine eye'. Kabir also describes the eye center as 'the door to the west', 'east' being the world visible to physical eyes. By 'west' Kabir refers to the
regions opposite to the physical world, which are behind the eyes :
"Above the western gate stands a heavy rock ;
in that rock is a window and above the window is the tenth door.
O Kabir, endless and boundless is what one sees there." (55)

Besides describing the eyes center as 'the tenth door', Kabir also calls it, 'the mole', 'the mole within the mole' and 'the star between the two moles';
Between the two eyes is the Master,The messenger of the Lord, Between the black and the white moles,Is the shining star,And within the star dwells
The unknown and unseen Lord.

The inner eye is equipped with the capacity to see the supreme being and the
everlasting abode of Truth. Kabir says, "That which is visible is perishable ;
contemplate on Him who is invisible. When you turn the key to the tenth door, then
you will have the darshn of the Merciful One". (57)

To open the inner gate is not easy. Mind and soul are fully engrossed in the outer
world. The soul, tied to the mind, is a captive in the cage of the physical body. It is
unaware of its origin, its home and the abiding bliss that awaits it within. The most
important step in spiritual practice, then is to control the mind and consciousness, which are running through the nine portals into the outer world. Kabir says : "On the ninth day control the nine doors, put a dam across the flowing currents of the mind, become oblivious to all objects of attachments and avarice; thus live beyond ages and eons and taste the fruit of immortality.

Apologies NEO if I have taken this topic off it's intended purpose. Feel free to move it to another thread if deemed appropriate.

Edited by Sat1176, 19 October 2012 - 05:29 PM.

 

O mind, swim across, by focusing your consciousness on the Shabad.

Man ray shabad tarahu chit laa-ay. - Sri Guru Nanak Dev Ji

 


#13
N30 S!NGH

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Too much knowledge can also become a hindrance and not enough can be a downfall. Where is that right balance I don’t know. To me nirgun or sargun roop are one and the same. I have firm faith waheguru knows my simran is for him.


You are totally right there..i agree with you there...my post prior to your reply just out of curiosity thats all.



I can't figure out the line :
rav oopar gehi raakhiaa cha(n)dh ||
I have firmly placed the moon above the sun.


Please listen to the katha below regarding the above shabad..I haven't got a chance to listen to it yet..once i listen to it..i will try to post the translations.


In true meditation all objects (thoughts, feelings, emotions, memories, etc.) are left to their natural functioning. This means that no effort should be made to focus on, manipulate, control, or suppress any object of awareness. In true meditation the emphasis is on being awareness; not on being aware of objects, but on resting as primordial awareness (Vahiguroo) itself. Primordial awareness(Vahiguroo) is the source in which all objects arise and subside.
As you gently relax into awareness, into listening, the mind’s compulsive contraction around objects will fade. Silence of being will come more clearly into consciousness as a welcoming to rest and abide. An attitude of open receptivity, free of any goal or anticipation, will facilitate the presence of silence and stillness to be revealed as your natural condition.-Adhyashanti


#14
Sat1176

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Many thanks NEO.

 

O mind, swim across, by focusing your consciousness on the Shabad.

Man ray shabad tarahu chit laa-ay. - Sri Guru Nanak Dev Ji

 


#15
Sat1176

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Inspiring instructions from Sri Guru Ram Das Ji in SGGS

Ang 170

O my mind, chant the Name of the Lord, Har, Har, Har - chant it in your mind.
mayray man jap har har har man japee-ai.

Quickly now, run to the Sanctuary of the True Guru, O my mind; following the Guru, the True Guru, you shall be saved. ||1||Pause||
satgur kee sarnaa-ee bhaj pa-o mayray manaa gur satgur peechhai chhutee-ai. ||1|| rahaa-o.

O my mind, serve God, the Giver of all peace; serving Him, you shall come to dwell in your own home deep within.
mayray man sayvhu so parabh sarab sukh-daata jit sayvi-ai nij ghar vasee-ai.

As Gurmukh, go and enter your own home; anoint yourself with the sandalwood oil of the Lord`s Praises. ||2||
gurmukh jaa-ay lahhu ghar apnaa ghas chandan har jas ghasee-ai.

This mind does not hold still, even for an instant. Distracted by all sorts of distractions, it wanders around aimlessly in the ten directions.
ih manoo-aa khin na tikai baho rangee dah dah dis chal chal haadhay.

I have found the Perfect Guru, through great good fortune; He has given me the Mantra of the Lord`s Name, and my mind has become quiet and tranquil. ||1||
gur pooraa paa-i-aa vadbhaagee har mantar dee-aa man thaadhay. ||1||

When the Lord, Merciful to the meek, showed His Mercy, I found and tasted it, through the Word of the Guru`s Shabad. ||1||
har deen da-i-aal anoograhu kee-aa har gur sabdee chakh deethaa. ||1||

Lovingly focused upon the Guru, the Kirtan (I believe this is a reference to ahand shabad) of the Lord`s Praise has become sweet to me. ||1||Pause||
raam har keertan gur liv meethaa. ||1|| rahaa-o.

Ang 172
Through the Guru`s Teachings, the unstruck music resounds; through the Guru`s Teachings, the mind sings.
gurmat baajai sabad anaahad gurmat manoo-aa gaavai.

By great good fortune, I received the Blessed Vision of the Guru`s Darshan. Blessed, blessed is the Guru, who has led me to love the Lord. ||1|| vadbhaagee gur darsan paa-i-aa Dhan Dhan guroo liv laavai. ||1||

The Gurmukh is lovingly centered on the Lord. ||1||Pause||
gurmukh har liv laavai. ||1|| rahaa-o.

O my soul, as Gurmukh, do this deed: chant the Naam, the Name of the Lord.
gurmukh jindoo jap naam karammaa

Make that teaching your mother, that it may teach you to keep the Lord`s Name in your mouth.
mat maataa mat jee-o naam mukh raamaa.

Let contentment be your father; the Guru is the Primal Being, beyond birth or incarnation.
santokh pitaa kar gur purakh ajnamaa.

Ang 174

O Lord, the music of the praanic wind is deep within, O my Lord of the Universe; as the Lord Himself plays this music, so does it vibrate and resound.
har antar vaajaa pa-un hai mayray govindaa har aap vajaa-ay ti-o vaajai jee-o.

O Lord, the treasure of the Naam is deep within, O my Lord of the Universe; through the Word of the Guru`s Shabad, the Lord God is revealed.
har antar naam niDhaan hai mayray govindaa gur sabdee har parabh gaajai jee-o.

He Himself leads us to enter His Sanctuary, O my Lord of the Universe; the Lord preserves the honor of His devotees.
aapay saran pavaa-idaa mayray govindaa har bhagat janaa raakh laajai jee-o

Edited by Sat1176, 08 November 2012 - 05:44 PM.

 

O mind, swim across, by focusing your consciousness on the Shabad.

Man ray shabad tarahu chit laa-ay. - Sri Guru Nanak Dev Ji