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  1. 8 points

    Ajaapa / Simran Saas Gras

    You cannot beat the mind; best way is to work along with him. Controlling the mind does not mean stopping the thought process. Control of the mind means using it properly, and knowing the method of using the forces of the mind. It is necessary that we learn to observe, understand, and train the functions of mind at the various levels of consciousness. Techniques to make Mind one-pointed Do not try to stop Mind from thinking something. Do not play wrestling with your mind. Just try to see what kind of thoughts mind is thinking and where it is going. Do not give Mind the permission to run, but do not stop it from going there - instead give it full control by saying "Mind if you want to go there, you can go; but I am not coming with you.". After some time, the Mind will become steady and would not run. This is the most commonly used technique. During meditation build your determination, and tell your mind, “At this time my mind is only for meditation. I have to meditate and learn to go beyond this mire of delusion and confusion created by my mind. I am not going to identify with the thought patterns going on in my mind. No matter what happens during these moments I will be not disturbed, no matter what happens. Let my preoccupations come forward later. I do not want to be disturbed.” This way, we will build our sankalpa shakti. Sankalpa shakti (determination). This technique for those who has somewhat better control on their bhuddhi. In this technique, student divides his mind into 2 parts: One the owner, and other the servant. Being the owner of Mind, it instructs the other part (servant) not to run and eventually Mind gets trained. This technique is for advanced. Under this technique sit down for dhana and stop thinking. Empty your whole mind and watch from where the thoughts are coming. You will notice that thoughts come from outside. Throw these thoughts before entering the mind and destroy the thought. It would be interesting to know the Mind in terms of Bird. Mind is a bird. Greed and Honor are its 2 wings; Attachment and Hatred are its mouth (chuanj) and it resides on tree named as body. Good (Shubh) and Bad (Ashubh) are its food. The technique to control this mind in terms of Bird: Prepare a cage of Vichar and put this mind inside this cage. (i.e always think about what is not-changable). Cut the wings of greed by using scisor of Veerag and Santokh. Give him the food of rememberance of Atama.
  2. 7 points
    These are good questions. I'm aware that you will have difficulty in getting the answers, but in time, they will come to you. Things can get pretty tricky to explain unless one understands the experience. Nevertheless, I can try answer them relative to my own journey and understanding. They are pretty long explanations to write down, so i will have to be a little blunt. Whether i'm right, wrong, or if others experience different, is another discussion. This comes with practice. You will start hearing shabad, alone, once naam is pargat. There's quite a number of nishanees in gurbani for when this happens. We can discuss those then, but in the mean time it's just about practice. 1) "Some say to sit and wait in sunn" you asked ..<--doesn't really apply to naam pargat in my opinion. I'll explain briefly....... Now,.... I never understood sunn for ages. Even when i was in it, I never realised where or what it was. I have now awakened to the fact that there are 4 possible stages of sunn. The 1st is the basic sunn/sleep one that we all pass through at night before the mind falls in maya dreams. Think of it as a very short stage of dreamless and thoughtless sleep. You can practice elongating this dreamless stage when doing jap, during moments of when you may be drifting to sleep. There is a very thin line between this void, dream sleep and being aware(in control). Have you seen the movie 'Inception'? The 2nd stage is the longest part of journey and is the Sunn Mandal. This is the stage when naam CAN get pargat. A lot of transformations take place in this zone and some people may even break it up into more divisions of sunn. You don't really sit and wait in this stage as you questioned. The sitting and waiting is done in Sehaj sunn(the 3rd stage), when all you hear is the anhad dunn in the centre and all around. My suggestion is to do "saas saas". Do this very quietly with focus on breath. Make the breathing long with antarghat or whisper "waaaaahhhhhheeeee" long pause, then "guroooooooo', long pause. This is what helped me get to next levels. To sit and wait in sunn, isn't really going to get you far in my opinion with out naam kamayee. What i mean is that it's much easier to sit and wait in sunn when one get's naam and has gained naam kamayee. Do the saas saas above and rom rom jugtees. These should automatically take you into the tips of sunn mandal to begin with.... Then naam gets flowing,... naam kamayee begins, ... naam gets pargat...and then Naam kamayee will take you further into depths and experiences of the same sunn mandal towards sehaj sunn. It is the fastest manner I know in which you can undergo major transformations. I'm suggesting it because I know it works. Other methods of trying to rush into sunn are methods that i can't advise and don't understand how. Gurmat emphasis that one does japna to get to naam. Naam is what helps you get deeper into sunn because you want to latch on to the shabad. You need to keep practicing more rom rom because it isn't pargat yet. Get real deep and start using all that energy from heart area dissipating throughout the body with jap. I keep stressing the importance of practicing rom rom technique after saas saas. Rom rom makes so many thing easier when you get to later stages. It will help you get to deep meditative zones within seconds with the anhad shabad and you will discover so many other things. Right or dominant side is usually at first. You wanna be able to hear the front, back and centre as well. Again, this is just practice, practice and practice. The KEY to the whole approach is to work at a pace, in sehaj with utmost prem. If you have conditions or you only have prem for some conditions, then you will not succeed. What i mean is that when i ask most people "why they want to jap" . They usually respond with "sukh ,shanti, peace, at ease, no life stresses" ..etc.. These intentions make the process somewhat conditional, and conditions with God don't really help except in infant stages. This is the secret that no one tells you and the reason why 95% of seekers remain stuck.
  3. 7 points
    This is because your flow of prana is imbalanced and getting obstructed in places. In order to understand this, you have to realise that there is 1) Your physical body and 2) your subtle body (sukham) . In order to be enlightened, these have to be in harmony and in sync. That's why, your body is your temple. Whenever the energy accumulations in your sukham sareer get too vast, then they have to transform directly into your physical body. This is why emotions, feelings and states of mind all affect our physical body. Feeling shitty, depressed, stressed leads to popular symptoms of many physical ailments etc. I've repeatedly stressed in the past that it's important to maintain good posture and be seated upright when doing jap. This allows prana to flow more freely. Also note, that Yoga means to jog, which means to join/merge. True yoga is about the science behind joining your Sukham and physical sareer and to keep them vibrating at equal frequencies. First step is to jog your physical and subtle, your miri and piri, your inner and outer. After this, one can move further in order to jog self-jyot Waheguru jyot. It's all about how you abolish levels of duality and become more pure in order to merge with Akaal Purakh (joti jot milaayai) In my opinion, what you need to do and get stronger with is... focus on prana flowing with saas by doing the saas graas/saas saas techniques with slight navel pull in and out. Done properly, this should pave the path of flow without sudden obstructions and eruptions. Activate and keep all energy flowing upwards from navel.
  4. 6 points
    Outside of nitnem, isn't the rest of Gurbani an expansion/elaboration of this? I think because we are used to certain styles of written communication in English, we may sort of expect similar styles in Gurbani, but it doesn't appear to work like that from what I can gather. It's very subtle, it's not like a lot of Abrahamic stuff that appears to be direct. Because we are dealing with the subconscious and deeply concealed aspects of the munh, it has to be approached differently. Diverting and dealing with the munh (which any of us who have tried to practice simran can see clearly has a mind of it's own), isn't an easy task. So Gurbani goes beyond overtly conscious thought and tries to tap into more deeply rooted, hidden aspects of our psychology. I don't think we can reach those parts with overt, explicit directives like other faiths try to do. My personal experiences has been that it soothes and calms the psyche - I might be wrong but it seems like a device to help prep the mind for better naam-simran? We have elaboration by Bhai Gurdas which elucidates things in layman's terms. I think the archaic use of the word 'sublime' may help explain the way Gurbani interacts with the practitioner. And because we are all at different stages (probably due to karma), it wouldn't make sense to create a sort of explicit manual for this. This is what makes it so different to Abrahamic thinking. It tries to elicit something subtle but powerful already within that we are alienated from, rather than pour something inside of us. It's not a simple thing from what I can gather, on a human front we are dealing with higher cognitive functioning here, but then trying go beyond that. I don't claim to know it all, because it is sooooo deep. So please feel free to disagree. This is just how it seems to me right now. And I say this knowing full well, that I'm full of my own augunhs too, and struggle with them.
  5. 6 points

    Sleep during meditation

    If your doing simran slowly and elongated (with slow long breathing) then sehaj avasta will naturally come as mind stills. Personally I don't think it's a bad thing. Lets say your doing you jaap during the day and you have had a good nights sleep then this is a very good stage. If your lacking sleep then it can also be a natural body response. If once in sehaj there are no dreams and thought, then that is also very good. If your falling into dreams then not so good. Ideally one need to start hearing anhad shabads in this sunn/sehaj state. This can take time to manifest. In one katha I heard you have to repeatedly keep pushing the mind into this state and eventually the mind begins to awaken within. When in the stage of no thoughts whether conscious or unconscious two jahaj's take off from that place. One is that of anhad shabad, and the second is that of falling into dreams and into thoughts and visions. You want to take the jahaj that is naam and keep surti attached to that with no thoughts. If you want to stay awake you will need to do jaap with determination, josh and more faster pace. I took these notes from Gurmat Meditation youtube channel about how to go to sleep with simran and continue bhagti throughout the night. Maybe it will offer you some guidance. 1.Elongate waaaahe guuuuru jap and listen to dhun. This should help stop thoughts 2.Listen to sehaj dhun if you can hear dhun and fall asleep 3.You will enter deep sleep without dreams 4.Then after some time you will come back for a short moment. Maybe to change sides. Don’t open eyes. Repeat gurmantar with surti or listen to anhad shabad or start gurmantar again. 5.You will fall asleep again. 6.Then you will awake again. 7.Listen to anhad or simran 8.5 shabads will start 9.Anhad Toor (very loud) may come as combined sounds or like loud horn being blown 10.Put dhyan (listen) on Toor if possible after which Parkash may manifest 11.Put dhyan (look) on Parkash (Transparent glistening light - Nirankar)
  6. 6 points

    Is Sikhism a religion

    Because most people cant be arsed with your usual drivel. You keep harping on about science but its apparent you're about as good at science as Ranjit Singh is at controlling his bowels. We say Sciences is limited to the material and Gurbani transcends all that. You wanted proof and we gave you loads from Gurbani about miracles happening but apparently since science says no, you'll just say Gurbani is false. We've asked 10 times now, FIND 1 SOURCE pre-1800, anything that says all the things you do. You claim to have core sikhi down so show us. Nice, so you cherry picked stuff to prove your point. Did you forget Gurbani also says that God is antarjami (all knowing) that's not possible as a universal consciousness is unscientific as atoms aren't life. Guru Ji also says God gives his Bhagats whatever they want, He's benevolent. The God you keep going on about is impersonal and doesn't care one way or another as Nature is impersonal and thus unable to be benevolent at all, survival of anything else is unimportant to it as it has no sense of self. The God of Guru Nanak Dev Ji has personal and impersonal guns, so stop ignoring one for the other because it deletes your entire premise. I've read Stephen Hawking's work, he explicitly points out that God for him=universe. The universe created itself, it doesn't need a creator. Gurbani says that God created this universe and countless others i.e it wasn't self creating. shocking, as you hate Hindus yet the Vedas contain EVERYTHING that Spinoza talks about. But "muh hindus bad bad" right? Before I dissect this "article" (I wouldn't even call it this as its nonsense written by someone with no grasp of either science or basic Gurmat) Congraulations on posting something from Ranjit Singh's own page you claimed here you don't follow him but you seem to link his crap left, right and centre. I got to ask, has you initiated you into his jatha with mouth to mouth simran? or have you guys gone a bit further? I just hope he managed to teach you to control your bowels better than he can. Someone should pick up a physics book once in a while. Everything at the core might be the same, but on larger scales they can be completely different, just like Brahman can expand into infinite beings and each of them are wearing different guises (thus "different") but at the core are the same. Properties change depending on what you adapt I almost choked on my taco over this. What a load of nonsense, and the fact that you buy into it really makes me chuckle. You want to talk about laws of nature that's fine. So tell me why Guru Nanak Dev Ji didn't sit down and write down all these theories then and there, He could have. You're gonna say "oh cuz the superficial masses wouldn't accept him etc etc" but here's the little snag in your stupid logic. That form of thought was already prevalent in India, that Nature=God=Laws of Nature, it had many forms, namely Ājīvika and Charvaka. Read them, they pretty much say what you're saying. Reincarnation is wrong etc etc. What more crap, let's take some of these "laws" as you guys call them. Morality falls into this, these laws have no right or wrong yet Gurmat always does. By your logic it would be ok to force yourself on a women if it was for the progression of the species? By your own logic, yes. What law in the universe says that God (or as you dudes say "nature") laughs and takes a saroop to give darshan to Bhagat Naamdev Ji. What law says that a cow that's been dead for ages comes back to life and God himself gives Darshan to Bhagat NaamDev Ji, what law of science says that Man can float on water without aid like Bhagat Kabir Ji (all these are some of the countless examples in Gurbani). Science is restricted but God isn't bound by it, he can make and break them as he wishes. No one says that, Science is the most plausible explanation of a certain event, its an uncertainty (that's the very definition of the scientific principle). Gurbani is absolute, For a Sikh Gurbani will always be above science, not on the same level. no it isn't. That goes against the very definition of what religion is. In that exact text Guru Gobind Singh Ji has a conversation with Waheguru, so tell me how an unfathomable God who's inaccessible is talking to him.
  7. 6 points
    This is an invaluable write up by a Gurmukh on the path of surat shabad marg. Take laha and inspriation from it friends. OUR NIJ GHAR- THE FOURTH SUNN Our mind thinks incessantly and does not hold still even for an instant. Under all sorts of distractions it wanders aimlessly in all directions. Only after finding a perfect Guru thru good fortune, who gives mantra of Lord's Name (for japna) that mind becomes quiet and tranquil: "Eh mun na tikay bauhrangee deh dis dhavay. Gur poora paaia vadbhagee Har Mantar deea mun thadhay" p-171 This is what Naam Japna does to a wandering mind. It tries to make it still, till it stops thinking when it is lured into the 'dhun' of the japna and comes inside where it is totally disconnected from the input of the five sense organs. It becomes totally thoughtless, a condition called 'sunn' in Gurbani. In this condition mind stops giving any instructions to the body which becomes still and is said to be in 'smadhee'. It is in this condition the mind is disconnected from world of Maya of three modes and comes in where Naam/ Sabad is. This space where mind comes in is called 'sunn mandal'. Gurbani mentions about sunn many a time, as location of Naam, Satguru and God. Purpose of Naam Japna is to disconnect the mind from Maya and its bad effects in Raj Gun and Tum Gun and clean it up with Naam/ Sabad :"Bhareeay matt papaan kay sung. O dhopay naavay kay rung." Sabad is God's utterance in all the bodies: "Ghat ghat vaajay naad." and cleans the dirt caused by Mayan thoughts: "Mun dhovo sabad laago Har sio raho chit laa-ay."p-919 The inner journey for spiritual development is thru sunn where Naam/Sabad Guru who is also called Satguru in Gurbani, who not only gives spiritual knowledge but also prepares the mind for meeting with Nirankar. "Sabade he Naaon upjay sabade mail milaaia." p-646 As the mind just enters into sunn it is said to be sitting in FIRST SUNN. When the thoughtless mind in sunn merges with the ambient of the sunn mandal it adopts the nature of air there, the first creation of God, Sach: "Saachay te pavna bhaiaa." p-19 "Suneh sunn miliaa samdarsi pavan roop ho jaae-geh." p-1103 This condition of mind in Sunn Mandal when it merges with air is called the SECOND SUNN. Continuing progress on this journey in sunn, Anhad Sabad, the unstruck divine melodies are heard there. These are the utterances of the Nirankar inside us as Sabad Guru. It is here that mind starts getting cleansed by Sabad/ Naam to prepare for the journey to the goal. This zone in the sunn manadal is called Amritsar or Pool of ambrosial nectar of Naam where mind bathes in it to clean itself: "Antar koohnta Amrit bharia" p-570. This zone is also called Dev Sathan, the area where devtas, the angels live in three gunas after physical death as they did not reach the Nirankar yet: "Dev sathany kia nissani. Teh bajay Sabad anahad banee."p-974 Devtas are stuck here and could not go beyond for not having done enough bhagti to cross over the 'bhavjal sagar'. They don't have to be born again but can't go beyond to unite with Nirankar. And beg God to give them another chance in human body so that they can do more bhagti to crossover to higher level: "Is dehi ko simray dev. So dehee bhaj Har kee sev." p-1159 This state of mind surrounded by Anhad Sabad is called the THIRD SUNN. This is also called 'dhaval', a cross over between Bhavjal Sagar and Nij Ghar. Here mind is with air which it sheds before entering into the next sunn. This is also called 'dar' or doorway to the Sach Mehal/Parkash Mehal, the Mansion of the Divine. It is about this state Guru Nanak Ji is writing about in 27th Pauri of Jap Ji Sahib, describing the symphony of celestial music going on at the dar or gate of the Sach Ghar where all His creation is singing praises to Him: "So dar keha so ghar keha jit beh sarab smaalay. Vaajay naad anake asankha ketay vavanhaary. Ketay raag paree sio kaheean ketay gavanharay. Gaavay tohnau paun panee baisantar gavay raja dharan duaaray."p-6 Next step in progress comes when the mind is fully cleansed of the filth of Maya and is waiting for the Grace of God to open the Tenth Door to let His child in. This is preceded by sounding of Toor and Naad: "Anhad Banee Naad vajaaia."p-375 As the Door opens amidst sounding of Five Sabads, mind is welcome home having conquered five doots of Maya. Mind sheds the air and is illumined with Jot of God and is fully awakened to its spiritual self by the Sabad: "Dhun upjee Sabad jgaaia" p-1039. Free from bondage of Maya, mind sees nothing but Parkash or Divine Light/ Jot and finally meets the Beloved Lord: "Pargati Jot milay Ram Piaray."p-375 This happens with the Grace of the Guru that one meets the Lord, finds perfect peace and tranquility with such ease: "Guru Nanak tutha miliaa Har Raaia. Sukh raen vihaani sehaj subhhaia."p-375. This is the area where dwells the perfect Lord Brahm in sunn-smadh and holds discussions with Bhagats. There is no happiness or grief and no death or birth (but absolute tranquility): "Sun samadh gufa te asan. Kewal Brahm pooran teh basan. Bhagat sang Prabh gosht karat. Taha harakh na sog na janam marat."p-894. This is the Fourth SUNN and end of mind's journey back to its Nij Ghar and Sehaj Ghar where it can live in perfect bliss and becomes Jiwan Mukat, liberated while alive. This sunn is also called Anhad Sunn. Those minds who reach this sunn become just like the One Who created them: 'Anahad sunn rattay se kaisay. Jistay upjay tishee jaisay." p-943 Sunn prevails inside and outside in all three zones; earth, sky and nether-lands. In fourth sunn mind becomes Gurmukh and its karmas are over and is not judged for these: "Antar sunan bahar sunnan tri-bhavan sunam sunan: Chauthai sunun jo nar jaanai ta ko paap na punnan." p-943 This is the house of the True One as told by the Satguru and is also the true house of His child, mind who is on a physical journey on this planet, Earth: "Satgur tay paa-ay veechara . Sunn Samadh Sachay Ghar bara." p-1037 Gurbani guides us how to make it to our true home while alive and become a jeevan-mukat so that at the end of our physical life we land straight into Nijh Ghar and are met with our Father, Nirankar who greets us with a hug, congratulating us for our victory in fight with five-doots of Maya: "Jo jan Har Prabh Har Har sarna tin dargeh Har Har deh vadiaaee. Dhan dhan sabaas kahay harjan ko Nanak mel la-ay gal laee." p-493 Gurmukhs thus establish an easy access to Nij Ghar from Bhavjal Sagar via sunn, Anhad Sabad, Toor and back to Bhavjal Sagar for their mundane responsibilities following the same route back. 'Gurmukh aavay jaa-ay nisang." p-932 https://m.facebook.com/story.php?story_fbid=10155685879796417&amp;id=528556416
  8. 6 points
    Baat agam ki is a collection of discourses in Punjabi by Sant Isher Singh Ji Rara Sahib Wale discussing every aspect of Naam Simran and how to meet God. These are the English translations Discourses On The Beyond Part 1 Discourses On The Beyond Part 2 Discourses On The Beyond Part 3 Discourses On The Beyond Part 4 Discourses On The Beyond Part 5 Also below is the Punjabi version Baat Agam Ki 1 Baat Agam Ki 2 Baat Agam Ki 3 Baat Agam Ki 4 Baat Agam Ki 5 Baat Agam Ki 6 Baat Agam Ki 7
  9. 6 points
    I had a pretty cool experience yesterday that I thought I'd share. I was sitting on a bench in my school's library. It was around 9:50 am and I needed to kill time until 11. Saas Saas was automatically going so I just started following it and focusing on the internal jaap. I started to hear my heartbeat as the mind was getting quieter and then the jaap started to transition to the heartbeat. Eventually, the focus got so strong that I would get absorbed into the jaap, thoughts would stop and I lost awareness of everything around me. Then moments would come where my curiosity would notice what's happening and everything would stop and I'd go back to saas saas. At one point I was absorbed in the heartbeat and it felt like someone lightly punched me around the navel area (this was the only time something other than thoughts caused my focus to break). The focus on the heartbeat was on and off until eventually, it got so strong that I completely knocked out. I woke up around 11:15 feeling so much peace and mental stability. I remember someone posted an analogy where they said the power from baikhri bani is like 1 unit, madhma 100 units, pasanti 1000 units etc. I never understood this but after what happened yesterday I think I know what they meant.
  10. 6 points

    Ajaapa / Simran Saas Gras

    Bhen-ji, The first post in this thread explains ajapa quite well like Jaikara already mentioned. Saas-Giras as per my understanding means japping the gurmantar with every breath which is the ultimate sustenance of the body to function in this world. However it has few stages. It starts with verbal jappa out aloud. The technique that I was taught was to say "Wahe" - slight pause - then say "Guru". They key here is that you must listen attentively to what you have just said and the sound of your own voice. At this stage don't worry about synchronizing with the breathing. Just worry about saying it in two parts and concentration on what you are saying. With practice you may find your own natural rhythm with the breath, or breath synchronizing in some form with the words. This stage is also referred to as "Bhakri". This stage needs to be done for a significant amount of time till you find your mind beginning to listen attentively without running off thinking other things. When you can see that the mind is becoming more focused on the sound of your own voice, and it's mental chattering is significantly diminishing then you can slowly begin to lower the volume till you get to a whispering stage so that there is still some dull audible sound coming from the mouth which you can hear. This will require greater effort of concentration. Once again test your mind. If you find that the mind wonders off in other directions and does not sit and listen to the jaap then you can try for a little longer to make it settle otherwise return to step one where you increase the volume a bit more till it starts to listen again. This leads saas-giras to include a state called saas-saas. With this stage you start by whispering the gurmantar "Wahe" with inhale and "Guru" on exhale, where either the Guru being a little louder or same volume as "Wahe" part. You will have found that when doing simran out aloud in the first stage of saas-giras it is next to impossible to say "Wahe" and inhale at same time but saying Guru when exhaling was easy. The only natural way of talking or producing any sound is when exhaling. Because with saas-saas you are whispering, it becomes easier to say Wahe properly when inhaling with the breath. With saas-saas you should find that the mind also begins to jap along with the whisper. However your attention must always remain on the sound of whisper or of the voice of the mind japping. If you find your thoughts returning again and mind wondering off then try and bring attention back on to the whispering sound or revert to earlier stage. Key point to note is that the mouth should only be slightly open when doing saas-saas and you should be breathing through the mouth. This stage is also referred to as "Madhma" When you have become adept at this stage one can try and leave the breath synchonisation and just focus on the mental jaap sound alone. This stage is also called "Pasanti". Ajapa jaap means japa without effort (A-japa) and is the end state of saas-giras where the mind has now gone into autopilot and is japing at it's own speed without you forcing it recite, i.e. without any kind of will power. It's a very advanced stage and requires a lot of effort in the earlier stages and above all Waheguru's kirpa. jo saas giraas Dhi-aa-ay mayraa Har Har so gursikh guroo man bhaavai. One who meditates on my Lord, Har, Har, with every breath and every morsel of food - that GurSikh becomes pleasing to the Guru's Mind. In the above pangti you will see the name Har repeated twice. Why? This is a reference to saas giras in that what is being emphasized here is one Har on inhale and the second Har on exhale. Its taken years of searching, reading and "Saadh" sangat just to learn the contents of this one post. If it helps you, and you start walking on the path of simran, sooner rather later, without having to waste anymore time first trying find out these teachings on the path of naam simran then it will have been worthwhile. Happy japping and god bless you on your journey.
  11. 5 points
    Thank you again, and now I completely understand why did you want to share the post with me. Actually while looking for a way of not sleeping, by the grace of guru ji's, I found how to do rom rom simran. what you shared I also started doing for last 10 days. I am going to keep on practicing this. I am making good progress but wants to do rom rom simran all the time instead of me focusing and starting this by controlling my breath and moving the focus on heartbeat and then naval pulses. I hope this will start automatically at some time. Thank you again for sharing this, It confirms that I am moving in the right direction.
  12. 5 points

    Simran help needed!

    Yes darling that's wat I mean. .. And I really don't understand why sinful?? I mean is it something bad or wrong we are doing intentionally?? It's something natural.. If it's wrong then he's at fault he's committing sin not me. I have mentioned it before.. This is something that a woman should be proud of... As it makes her productive... BTW Simran is food for soul. Do we stop eating during periods?? Rather since we r physically not that active during these days, we can put in more time for Waheguru ji Haina??
  13. 5 points
    Gosh this gyan is so deep that it's so difficult to absorb. I somewhat remember the slide that used to be shown on mysimran.info God | You where the line represents your thoughts (khoor da paal) dividing the two. Problems in Meditation and Their Equivalent When Dying The aspirant will notice (if he is honest enough and truly seeks to know himself) that, in the beginning of his spiritual practice, when he is still struggling with the initial efforts to remain as “present” and as concentrated as he can during his meditation, he has a hidden desire to stop most of the time—and is almost even relieved when he finishes meditating. It is as though he is secretly glad to return to his customary outer-life conditions, once more settling into the ease of his usual vain reveries, habitual feelings, and ordinary preoccupations, preferring all this—including the worries, turmoil, and endless pains this condition brings with it—than to have to make the requisite effort to remain concentrated and present to himself; it is as if, in some inconceivably strange way, he needed all these inner and outer problems to fill an emptiness in his life, which would otherwise be too intolerable to support. The aspirant must clearly see what is happening in him during his meditation (something which, in the usual course of events, would remain concealed from his knowledge) so that the reverse of this way of meditating starts to take place in him. That is to say, instead of secretly wishing to finish his spiritual practice quickly so as to go back to whatever is drawing him outwardly, he will actually long to accomplish rapidly whatever is preoccupying him externally in order to be able to return to his meditation—failing which, there will always be a hidden conflict in him while he is trying to meditate, and his spiritual efforts may then come to nothing. He may finally even be prompted to give up his meditation altogether—something that happens to many seekers without their realizing the true cause for it. But what has been said above must on no account be taken to signify that the seeker should neglect or fulfill his outer duties poorly—for everything must be used as a means to render one more refined, noble, and worthy. When, during his meditation, the aspirant begins to be touched by the effulgence of his Supreme Being, he will, of himself, little by little—through a quiet and subtle discernment that will have imperceptibly germinated in him—start to feel the uselessness of the ordinary aspect of himself in which he has passed the greater part of his earthly existence. He will begin to wish to return continually to this blissful state of reverential inner silence each time he becomes separated from it, in much the same way that someone wants to hear again and again the inspiring strains of a sublime and highly moving piece of music for the feeling of great beauty and subtle truth it inexplicably echoes in the depths of his being. The seeker will, from then onward, ardently look forward to every moment he can get away from his ordinary preoccupations in order to come back to his meditation. And, as he goes deeper into himself, experiencing ever greater states of inner tranquillity and ecstasy, not only will his meditation become less and less difficult, but there will naturally grow in him an untiring desire and love for it. This beatific and immutable state that he will experience during his meditation will become for him the only true reality there is in these ever-changing conditions of an impermanent worldly existence. He will now yearn to be able to maintain this unusual state of inner presence in active life as well. He will perceive for himself the urgent need there is for it. For he will find that the more he can remain present to himself in outer life, the more it will afterward have a positive effect on his meditation as well; and the deeper the absorption in meditation, the more present he will be able to be in active life also. Thus, the one will help the other. At the beginning of his practice, a sincere seeker may have noticed that not only was his restless mind refusing to give up its preoccupations and making him even secretly long to finish meditating in order to return to outer activities that kept surreptitiously calling him to them, but that he was also at times using all kinds of subtle inner arguments and pretexts to cease his meditation and get up—because of the necessity to attend to all sorts of important matters first that urgently needed settling. What he may not really see in the beginning is that to all of these things he was, and still is, painfully attached. As has been said earlier, a reversal of the aspirant’s feelings and way of being during his spiritual practice is of extreme importance and must start to take place in him while he is still alive. Just as, when trying to meditate, something in him refuses to abandon whatever it is preoccupied with and to which it is in fact deeply attached, so, when this momentous hour comes when he will be called upon to relinquish his earthly envelope, the same phenomenon will then take place in him. That is to say, all his thoughts and feelings will, at that crucial moment, be directed out toward the world to which he is unwittingly about to bid farewell and to which he has become accustomed and so desperately attached (it being the only thing he has known). Without being aware of it, his attention will be focused with acute nostalgia and pain mainly on the things he was familiar with, on his unsatisfied desires and on his unrealized dreams, most of which are profitless and weighty baggage, unhelpful to him for the great lone journey he is about to embark upon—a lone journey for which he may now find himself dramatically unprepared. He will sense an inexplicable fear and unconscious refusal to enter and abide in this—hitherto unknown to him—mysterious state, a state of subtle consciousness that will seem to him as an incomprehensible void but which, in reality, is his true condition of Being, the Divine Source from which he and all sentient beings originated. If he has not come to recognize the Sacred in himself while still carrying his mortal body, if he has not arrived at a state of knowing this luminous consciousness and vast cosmic silence during his lifetime—be it only a little—then it will not be possible for him to understand it after he leaves this form of existence. When, in active life, the aspirant learns to be more and more “present”—inwardly connected to his Supreme Source—he will then already and inevitably be practicing this indispensable detachment from the bondage to his ordinary self. And each time he loses the felicity of this inner presence again, he will feel as if shipwrecked and cast on a parched, empty, and harsh desert island. It will then seem to him like a cruel inner death. Like a drowning person gasping for breath, he will feel suffocated and experience a painful need to return once more to the fullness of the celestial aspect of his double nature. He will begin to realize that this is the only true life there is and the only real Source from which a higher wisdom can come. If one’s meditation is to become what it should really be—that is to say, pure in the strictest sense of the word—then it is necessary to be able to perceive clearly whenever this higher state of being has become diluted and mixed up again with one’s ordinary state of consciousness. Meditation in its truest sense requires the utmost vigilance and sincerity on the part of the aspirant. At the same time, care must be taken never to force it. The effort to remain present to oneself, although resolute, must at the same time be a very calm and gentle one. The intensity of this effort has to be in the right proportion, neither too much nor too little. If it is overdone, one will not be able to maintain it, and its aftereffect may be very unpleasant. And if it is underdone, it will lead nowhere: one will simply dream away. The aspirant must also, little by little, learn the subtle art of recognizing when the right and delicate moment has arrived for him cautiously to start relaxing his effort, as well as the extent to which he should do so in order to abandon himself to that which is higher in him without the risk of sinking again into his habitual state. Like a kite that has finally become airborne, he should now let himself be carried by the resplendent light of his Supreme Being and be merged in and “one with” the sublime ocean of this Immutable Celestial Consciousness in him. When the aspirant first starts this spiritual work, he will observe that hardly has he touched a more exalted state in himself than his ordinary self and habitual feeling immediately rise up again like a big tidal wave to engulf it. If, after persistent and patient efforts, he can later find enough strength to sustain this superior state of awareness for longer periods, he will then see with yet greater clarity how difficult it is to keep up the quality of this unusual presence in its purest condition for more than a short while, and how, before he realizes what is happening, this state will have begun to be adulterated once more and mixed up with his customary lower consciousness. If he does not clearly see and understand this problem, then there will always be the risk that whatever light that might reach him from the higher regions of his being will always become mingled with all kinds of fantasies and imaginings from his inferior self, and this ineffable divine flame will once more become smothered before it is given the chance fully to reveal and affirm its august presence in him. And if, during meditation, this luminous expanse of consciousness becomes adulterated and diluted in the slightest degree with his habitual state, it will then inevitably cease to be the Truth. For it cannot mix or coexist with his old self and will unavoidably recede into the background, once more becoming obscured and hidden from him, veiled by the haze of his ordinary thinking. Its place will have been usurped once again by his customary everyday self. The greatest sincerity, integrity, and tenacity are vital at the beginning of the aspirant’s struggles. As he advances, he will, little by little, discover the subtle way of sitting still—being actively passive and vigilantly immobile—whereby, in a simple and natural way, he becomes connected to and “one with” the higher aspect of his being. To fully recognize this exalted state in oneself as being the Ultimate and Supreme Truth is to have found the secret key that will open the door of this enigmatic prison in which one is enclosed, eventually releasing one from the tyranny and bondage of one’s lower nature and of duality. One’s purification and deliverance from all the sufferings that ensued from one’s ordinary self will have now begun. It also signifies the extraordinary hope of eventually overcoming death itself—on condition that one has fully understood what death really is. That is to say, in what sense it is to be taken, in what manner one is “dying” all the time without seeing it, and which aspect of one’s nature is subjected to it.
  14. 5 points
    Most inspiring katha vichar. Those walking on this path of simran will gain a lot of guidance from this video if you listen carefully. For those who hear the high pitched frequency sound like peeeeeeeeeeeeeeeeeee or teeeeeeeeeeeeeeeee. Listen from time index 12:25 seconds to the video below (although advised to listen to the whole thing ). There were many posts in this thread when we talked about it and others ask if that was it.
  15. 5 points
    Practice. Massive amounts of practice. At one point in my life where I was reciting Japji Sahib ten times daily, I could recite Japji Sahib in about four minutes. Neither tongue nor throat moved. It was pure thought. I was told abhiyaasi Gursikhs could recite Japji Sahib in 2 minutes and I was trying to emulate them. Sadly I could never achieve it.
  16. 5 points

    Anger after Paath

    Wow what a great video. Thanks much. Actually I was feeling the same as u. Anger overtook me everytime I used to come out of the Babaji room and started shouting on the kids for creating mess or doing whatever wrong they are always upto... And that caused a fight between us all. one day he shouted "path karke Ehsaan Karti ho kya " Then I Self analysed.. I was bringing bad name to my Babaji as well.. wat I realised is that when we do path it requires a lot of our energy"Aakhan Aukha Sacha Naam".. we tend to loose patience easily and being mentally tired we react vigorously. Then I made intentional efforts to improve.. be polite n sweet as my Guru Sahib is 'mithbolra'.. I should thus follow.. n m trying to.. though it's pretty hard. Probably that's our initial stage n soon we ll get rass- amrit n its power
  17. 5 points
    Are we taking this issue as seriously as we should?
  18. 5 points
    Chandi is the jagatmata, the energy from which the universe was created. Durga is an expansion of chandi, she is present within all. She is the power or shakti of Akal Purakh. Chandi is merely one among her many names. She is the one that helps us move, think, grow, talk, etc. Lakshmi, Sarswati and Parvati are merely representations of her satto, rajo and tamo qualities, respectively. In reality, chandi is the feminine shakti form of Akal Purukh, hence they are the same. Many believe that Chandi di vaar, Shastar naam mala, etc. are about Durga, in reality guru ji is praising the divine shakti, as discussed above, that resides in Durga, Kali, shastar, astar, rakatbeej, etc. not just Durga alone. Just like how Lakshmi is the personification of Vishnu ji's shakti, likewise Sarswati and parvati are of Brahma and Mahesh, respectively. Even so is Chandi/ Bhagauti/ Maya the personification of Vaheguru's Shakti. If you read chandi di vaar, it says "Khanda prithmai saaj kai, jin sai(n)saar oopaiya. Brahma bisan saaj(eh) kudrat da khel rachaa(ai) baNaa(ai)aa." This tells that at the beginning of the creation, Vaheguru created the Khanda (referring to Chandi, feminine Shakti form of Akal Purukh), from which shakti the trinity, Brahma, Vishnu and Mahesh came into being. Now it makes sense that guru ji wrote such banis so that we could plead the mercy of Chandi so that she may reside in us and shastars so that we may gain victory on the field of battle. Those who are familiar with Chandi di Vaar may understand this, "taitho(n) hi bal raam l(ai) naal baNaa da(h)sir ghaa(ai)yaa, taitho(n) hi bal krisan l(ai) Kans kesi(n) paka(rh) giraa(ai)yaa." this is referring to the shakti of Akal Purukh, Chandi. Bal=shakti, hence Ram and Krishan also took shakti from Akal Purukh in order to defeat Ravan and Kans, respectively. Even though no one can describe Chandi as she is beyond description, may this help in getting a vague idea of Jagatmata Chandika.
  19. 5 points

    Dhadrianwala Vs Great Sikhs

    On what basis will the family file a police complaint? Dhadri did not make a legal deal with them. Did you even understand the above video? So according to you, Bhai Jaswinder Singh jee USA and his former comrade are lying? Can you prove that they are lying? Bhul chuk maaf
  20. 5 points
    The energy generated from super positive sangat and the cloud of divine spirit around you can certainly kick you up a few notches. I've encountered this a few times and it leaves you feeling elevated without having made too much effort. These sounds should become one, so to say. I think the intentions and pre-conditioning of mind really plays a big role here. I wouldn't advise you continue searching for the same sound again, the bell, chimta, drums etc. I remember that I'd always say to myself "OK, got it,..heard that now.. what next ?" For me, I was able to get through these until they become a single sound. eko naam, eko shabad. It may help if you try and disciple your inner mind in this way. If you can, then it can be very beneficial in your own self-development because you may awaken to the hidden depths of your mann. As I always say; listen, acknowledge and then move on. Don't worry too much about them because they won't go anywhere. You hear them at first, then they fade and become one. You follow that one and then you will hear them again when you are at the darbar. There, they are called panj shabad. Anand sahib bani says "vajay panch shabad tit ghar subhagay" At that stage, you're completely out of Kaal's desh (maya) and in chautha pad. The 5 dhuts will be left outside the door behind you (panj dhut tudh vas kithay kaal kantakh mariya). I said some time ago; the shabads are kind of preliminary, as if heard earlier as nishanees and signs of progress. Sometimes, they call these pavan shabads to differentiate them from the panj shabads that are heard in the darbar as opposed to outside the darbar. as @BhagatSingh suggested above, "stay chill as if it's nothing" I'd probably add, "wait for what's next?" Thunder like "gobind gajay" Lightening like light and then the all cooling rain of amrit. Can be felt on every single rom of your body as if it's raining. Gurbani mentions a few of these "amrit varkhai,.. amrit varsai" shabads. ^^Next time^^ Just let it be and let the experience take your consciousness. Give your mann and mat to satguru. The first time this happened, I had the immediate first 2 lines of the below shabad come into head. "ja-o tao prem khelan ka cha-o, sir dhar tali gali meri a-o". I immediately put my joined hands on my laps as if in open hath-jor mudra pose, akin to giving an offering. Then, visualized/imagined putting all my consciousness/surti to the Guru and let him do whatever. What happened next, was completely out of this realm. ਜਉ ਤਉ ਪ੍ਰੇਮ ਖੇਲਣ ਕਾ ਚਾਉ ॥ Ja▫o ṯa▫o parem kẖelaṇ kā cẖā▫o. If you desire to play this game of love with Me, ਸਿਰੁ ਧਰਿ ਤਲੀ ਗਲੀ ਮੇਰੀ ਆਉ ॥ Sir ḏẖar ṯalī galī merī ā▫o. then step onto My Path with your head in hand. ਇਤੁ ਮਾਰਗਿ ਪੈਰੁ ਧਰੀਜੈ ॥ Iṯ mārag pair ḏẖarījai. When you place your feet on this Path, ਸਿਰੁ ਦੀਜੈ ਕਾਣਿ ਨ ਕੀਜੈ ॥੨੦॥ Sir ḏījai kāṇ na kījai. ||20|| give Me your head, and do not pay any attention to public opinion. ||20|| I've heard that too or may have seen the same video. I can say, that rom rom makes things much easier and that's why I'm always encouraging it. Some people can get it pargat early on, whereas others get it later.
  21. 5 points
    That's a sign of a good meditation session. Your voice gets deeper as well, and starts resonating from your stomach. That happened to me a few times during sleep. The first couple times, it caught me off guard, and like you, I started questioning it and it ended when I did. The first time I got too scared, the other times the fear went away but the excitement was still there. That excitement was preventing me from Clarifying this experience. But I didn't know that at the time. So it didn't happen for a while, and during that time I found a video by this guy called Rich2150x Rich talked about how when strong turbulent vibrations come, then you have to just stay calm and not get too excited about it and just go "hmm" as if its nothing and simply take note of it in a very detached objective manner. So then when it happened again, I remembered to stay chill as if it was nothing. I stayed calm and chanted Ram. Then something special happened. But what made the vibrational storm manageable was watching it with a non-excited, non-questioning, non-fearful, detached, objective eye. This is also applicable to emotional storms.
  22. 5 points
    ~ Guru Maneyo Granth Gurdwara -full video-insight to state of art Gurdwara sahib by sangat ~
  23. 5 points
    Yes, but this varies witin stages of sunn itself. For eg. in sunn mandal, you start hear the naam coming direct. I shall try and do a single thread about sunn, since what I've shared is scattered over a few different threads. Good idea to tie it up in one.
  24. 5 points

    Sikh books

  25. 5 points
    I have been playing with the tones since I watched those videos. For a long time now I was unable to hear anything but have been increasing my simran throughout the day trying to get back into the swing of things. So I tried the technique that is described in those videos of focusing on the right ear which is my dominant side. It is the side that in the past I have heard stuff from before. After a few minutes low and behold the high pitch tone appeared which I recognised. So I put my dhyan on it and slowly by slowly the intensity increased. Not to something I couldn't handle but much louder than the initial ringing you hear. I have never heard it that loud before. So I kept my attention on it for some minutes until it felt like my whole right side of my brain was resonating with the tone. It was no longer localised to my ear. To say I was surprised by the sensation was an understatement. So after that I decided to direct my surti towards the left ear whilst still listening to the sound. The resonating sound changed into a vertical bar like sensation and it slowly starting moving across my head to the left side. Shortly after that it felt like it had moved to the left side of my head it felt like the left side had been lit with by something and my left side also started ringing a similar tone. After a while the tones split and I could not contain my excitement and now for the first time I was hearing two sounds in the head simultaneously, which became quite loud the more attention I gave them. Slowly as I tried to keep some kind of lock on both sounds in the left and right, they would merge for brief periods and you could feel a vertical bar like sensation of sound running between the eyes going upwards into the forehead. For the first time in my life I may have had glimpse of what it is like to hear the sound in the trikuti region. As before it was always localised to my right ride. Please note, that I have not got the foggiest idea of what I'm playing with here, but whatever it is, something is definitely resonating more profoundly than a high pitch sound that starts in the beginning of the ear drum. But it is definitely not localised to my ear drum anymore. Over the next couple of days, whenever I would look for the sound, it quickly appears on the right. Sometimes it now starts off as the sound of crickets in the night which slowly turns into the high frequency sound which then increases in volume. When you stop giving it attention then it disappears. However it now turns on randomly during the day on either side as I carry on my job and I am more aware when it does. If I am able to close my eyes and devote attention to it, then the volume increases and you get a type of sensation that your brain in your head is resonating with this sound. Is it intoxicating? Not yet. It takes a great deal of concentration to be able to keep an lock on it. I have heard and read that next stage after japna begins with dhyan avasta. I now appreciate it more when they say first learn to concentrate on the gurmantar and develop stamina in a thoughtless still state. Because when you are just trying to focus on a sound, it is much more difficult to maintain unless your foundation is strong, and you definitely notice your monkey mind taking random thoughts which can become very annoying when your trying to concentrate on something and surrender to it. During the day I'm practising on the gurmantar a lot more. Then in the night when the house is quiet and all have gone to bed, I try and focus on the sounds. I am also noticing during the day when my air is balanced in both nostrils. You can feel the flow in the trikuti between the eyes really easily. Whatever changes may be happening in my surti I am definitely feeling more inwardly aware of subtle changes in my head and hearing is becoming more inwardly sensitive. Waheguru
  26. 5 points
    Ist level sunn is the dreamless state we all go into. It is the deep sleep when one's mind disassociates from the physical body. This same sunn is also the sunn of bhavsagar journey from mool duar to trikuti. 2nd level sunn is Sunn-mandal , bathing in amritsar, Also called sunn sarovar and some other names as well. This sunn is where naad is heard, but maya is still on surrounding as well. Abyasees can meet other abyasees in this sunn-mandal. It's also the place of void in space. Alot of cleansing at this sunn 3rd sunn (anhad sunn) is further from sunn-mandal, when one is completely surrounding by anhad naad. Maya still present behind. One is at the Dar. One hears the kirtan and bani of devte outside the dar of sacha mahal. One also sees own jyot in this sunn at the same time. 4th is Sunn samadhi. The one where gurbani mentions the vision/ darshan of immaculate niranjan. This is where nirankar is permanently. This is sach-khand. It is only accessed after he opens the door. This is the Primal Nirankar void, behind the ong. The layout of darbar sahib also constructs the journey of these sunns. I have found references to these sunns in gurbani, but they aren't easy to explain. I can attempt a very slow step by step explanation to the pangtees and shabads, but seriously, without experiencing at least 2nd or 3rd sunn, or hearing raags, .doing sant mandli, etc..most seekers will find it difficult to digest or understand.
  27. 5 points
    Gyani Kulwant Singh jee briefly explains when will one receive Anand (and its relation with Budhi). Bhul chuk maaf
  28. 5 points
    ~ Sri Guru Gobind Singh Ji Avtar Gupurb sangat nuo Lakh Lakh Vaadiyan Hove ~
  29. 5 points

    Mind Control

    What you've said is ultimate reality but that kind of vision is possible ONLY when one has already won the war on Maya and have removed all the veils of Illusion (Mal/Vikshape/Avaran). This stage is called Gyan and comes only after the "Purity of Mind" and "Upsana of Guru". Till Gyan stage is not reached, all of what you've said is purely theory and Mind canNOT be controlled that way. Give it a try and you'll see. What we're doing is pretending/faking this theory by thinking (mind is already involved in thinking). These days majority of Sikhs (and other religions) have gone astray and is following the black-and-white theory, e.g Sikhs claims We believe in Nirgun and worship Nirgun only. Problem is we don't know the Nirgun, and if Nirgun is not known, then how to worship him? Just concentrate on Shabad and no need to put dhayan on any sakar/physical thing. They don't even acknolwdge the concentration on Sri Guru Granth sahib Ji, even though we all bow to GuruJi. It's saying like I want to hang the clothes on the wall but don't want to put a nail on wall to hold the clothes. i.e we need something to put the dhayan on, in the later stages, that dhayan will be switched to Nirgun but that stage is very far. We see God in all etc., but then we go to Gurdwara to judge the kathakars/kirtinas. The problem is we fail to understand the reality behind the core concepts and just take the facts on face-value. Most people in every religion (ours included i.e Sikhs) believes in Boxed God (God in a box which satisfies certain pre-conceived notions). May be its the way Kalyug works, otherwise there will be Peace, Calm, and Love everywhere!
  30. 4 points

    Simran help needed!

    Hanji, she's right
  31. 4 points

    Anger after Paath

    2nd update.There is improvement.Anger still comes almost everyday but I manage to do nothing and wait it out.Found a good tip by veer Bhagat Singh in the Meditation thread where he says to analyze the anger,its source,where I feel it in my body etc when it happens.It comes from the stomach area and spreads all over the torso.My mind starts making up stories and scenarios that fuel the anger.I start imagining scenarios that haven't happened and might never happen and this adds to the anger.It is like my mind provokes me to be angry and miserable and then laughs at me when I do get angry.So I just sit and endure the never ending thoughts and scenarios until I start thinking about something else.I try to chant Gurmantar to replace the thoughts but I seem to fail more often than not.The heat inside can be felt almost the whole day.I just try my best not to react to it.I have also been practicing the subtle art of keeping my mouth shut and so far the results have been forthcoming.I also suggest to myself that I should not make others around me miserable just because I am. Can't say much about the salt foot soak as I tried 3 tablespoons for a couple of days and ran out of H.salt.Have yet to buy more so can't update much on this. I do the breathing simran after JapjiSahib and Benti Chaupai daily.Usually lasts 5 to 15 minutes.Today I sat for 2-3 minutes and just got up and walked out of the room.I notice every time I try to do simran I start thinking I have something else important to do when I don't have anything else to do at that moment.I try to keep on breathing and saying Waheguru in my head as long as I can.Then I just start verbally reciting Gurmantar for a few minutes and end the session.I am going to have a shower and try doing simran again in a while.The good news is the days I manage to do simran properly for 15minutes I feel calm and content.Less negative thoughts. Will update again in a couple of weeks.
  32. 4 points

    30,000 jaap of a shabad

    i personally feel that just like there are some degrees which are not achieved just by doing study for hours for eg. say if you study for 8 hours a day it still doesn't guarantee that you would be a doctor. Similarly numbers of Jaap cannot guarantee that you would be a sidh. It is still considered as a abhyas. The Kathakaars give those examples since they want to inspire the sangat to be engrossed in Naam. Someone who does Jaap abhyaas would be lost in meditation and would lose the count. Naam Ras gives you peace and tranquil, you stop worrying about things happening around. Who will count for you ? The Jaap is nirantar inside...you will want to lose count. Siddhis come and are a blessing of Akaal. However i personally feel that energy will only reside in that body that can hold it. There are peoople who may start seeing things and predicting future but then along with these capabilities comes haume, arrogance. This arrogance kills abhyas with time. So rather than focussing on magic , i personally want to request you to focus on abhyaas. Let Parmatma be the decision maker, He always is , but as for now we feel we would do so and so and we would become so and so. My 2 cents bro, Waheguru Ang Sang Sahaai.
  33. 4 points

    Is Sikhism a religion

    I think you need to spend some more time studying what Vedanta is. A lot of the things you ascribe to the Gurus can already be found in Vedanta, - that is why the Nirmale and others started to interpret Sikhi in this lense. This does not mean that Sikhs are Hindus – but it is a common framework to interpret reality. For instance, many people think that Sikhi rejects the Vedas because Sikhi puts naam and Brahmgian at the front while it limits the importance of the Vedas. This stance, however, is a key component of Vedanta!!! The Mundaka Upanishad divides wisdom into two categories: The higher and the lower. The higher form of wisdom is Brahmgyan while the lower is knowledge of Vedas, phonetics, grammar, etymology, meter, astronomy and the knowledge of sacrifices and rituals. This atittude towards Vedas is entirely in line with both Vedanta and Gurmat. In this regard, your understanding of Jup can most likely easily be found within the terminology of Vedanta and is not unique to Gurmat. And terms like karma, samsara, jeev, brahman, maya, prakrit etc are all from the Vedantic corpus of philosophy. Gurbani was revealed through shabads that came individually to different people at different times. If Guru Nanak in South India used the word Atma, it is expected that the Hindu would understand what this word meant without having to read 600 shabads of Guru Nanak (revealed in Northern India) to understand what is being said to him. Gurbani was revealed over centuries, - it does’nt make sense that only people who had studied all the shabads would be able to understand what they were being told when the Guru revealed shabads to them. Your approach seems to be heavily depend on logic. But Sikhi defies logic. This does not mean that Sikhi is all Disney world and mythology. But a traditional premise is that Sikhi breaks the make up of the mind. You say that Jup comes from the process of Jupi. You equate jup with jupi. This is very logical, that X is connected with Y and therefore through doing X you will attain Y. BUT the foundation of Gurmat through the Sri Japji Sahib is ਸੋਚੈ ਸੋਚਿ ਨ ਹੋਵਈ ਜੇ ਸੋਚੀ ਲਖ ਵਾਰ and ਚੁਪੈ ਚੁਪ ਨ ਹੋਵਈ ਜੇ ਲਾਇ ਰਹਾ ਲਿਵ ਤਾਰ . So here clearly the Guru is breaking common logic by going the other way and saying Soch does NOT happen through Sochai. And chup does not happen through chupai! This is a clear break with the way we understand logic and how Things are connected. Your idea that SIkhi fits with grammar, science and logic is fair to have but it does not have any tradition behind it. Whereas the Sampradays stretch back hundreds of years and that in itself Means their ideas have to be taken seriosly. You say that jupi happens through Listening ,Believing Accepting and Living. This is called shravan, manan, and nididhyasana in Vedanta and is a key component in understanding reality and transcending the self. Again, your use of grammar takes you back to a Vedantic mindset which the sampradays could easily have done through their traditions, uthankas etc. Again – there is NO way Gurbani discards the old meaning of these words. Gurbani is didactic – it is supposed to change your ways and by this , it implies that the orders given are understood by the people. If Gurbani says to do X it must be inferred that people understand what X means. And not that they have to study six hundred pages of philosophy and grammar to understand what is really meant. In your example, it means that the Panth was dillued for 300 years until Professor Sri Sahib Singh wrote his teeka. That does NOT make any sense and defies all logic of what a coherent, strong and independant religion is about.
  34. 4 points
    daas ne diwali mahatam da pdf v bnaya hai ji see this video to know about it diwali mahatam.pdf
  35. 4 points

    Today - Gurpurab

    Happy Gurpurab to All. Dhan Dhan Dhan Satguru Sri Guru Ram Das jee Maharaaj Bhul chuk maaf
  36. 4 points
    the "ਅ" at the beginning of the word also describe s the opposite/opposition. ie ਸੁਰ\ਅਸੁਰ Devta and Demons who were always at war with each other. I think here ਅਸਿਖ੍ਯ could mean someone/peoples who were opposed to the Sikhs as a people/panth.
  37. 4 points
    Thanks for the support. It has been rewarding seeing some positive comments after working so hard on the videos. Will be uploading fresh new videos. As soon as I have finished editing them. The process has been long. I first had to learn how to edit and make videos which took up alot of time. But now that I know how to do it successfully I will be able to add videos a lot more quickly. If anyone has any ideas or suggestions of videos I should make then feel free to leave a comment .
  38. 4 points

    PDF's of Sikh Books

    Good man. You remind me of myself when I was about 23/24 yrs age. Doing the banis was the ignition that got me climbing. I'd say it lay the foundations that gave further discipline and dedication. I maximized the hours and began cutting off from maya with time. This was preliminary for getting all amped and psyched when I began serious years of bhagti.
  39. 4 points
    Oh my lord, mate, I'm trying to become a doctor too lol.
  40. 4 points
    tva prasad

    Dhadrianwala Vs Great Sikhs

    Even if, Vidya Martand Srimaan 108 Gyani Gurbachan Singh Ji Khalsa Bhindranwale has such a respectable title, he did indeed live up to it. Unlike, maybe someone you like to follow, he spread the truth among the masses.
  41. 4 points

    The Characters of Mahabharat

    Having watched Mahabharat for a 2nd time, I woould like to start a topic on its characters and what characteristics they represented. To me having watched this again, it stands out that there is more than a storyline to be followed. There is a very good reason why this story is an epic, which is also mentioned in Guru Granth Sahib JI, and also Sri Dasme Patshah's Granth as well.
  42. 4 points
    I just don’t see why amrit vela on the other side of the planet would have an effect on someone who’s no where near that place. From personal experience. Sounds starts blasting loud in both ears as soon as the sun goes down and stays that way until sunrise. I don’t know anything factually beyond that. And then there’s the view that it’s always amrit vela when you’re always internally drinking amrit. I can’t speak more of that because I’m not at that point yet. I would suggest taking some time out to do simran when the sun is down. But if it’s not a possibility for you, don’t make it an excuse not do simran. Just make sure you’re doing it. I live in Canada and when it’s around midnight in Punjab, it’s around 1-2 pm here. That’s the point in the day where I can just barely hear the sounds and it’s also the time when the sun is the highest in the sky. So just from personal experience I can’t see the correlation between punjab’s amrit vela and my own bhagti. Maybe that’s just me though.
  43. 4 points

    Dhadrianwala Vs Great Sikhs

    Well those specific viewpoints are becoming mainstream now but that mentality has existed in sikhs as a parasite for a long time. The specific viewpoints are only extensions of the deep-rooted, parasitic metality. In Guru Granth Sahib Gurus encourage us to focus our attention on God. They say to bring that element in to our rituals and practices. But what this parasitic mentality thinks is that we should not do those rituals at all. And this mentality will eat up our rituals. Newer generations who are fed on a diet of this parasite will eat us up if we are not careful to remove it.
  44. 4 points
    Thanks, been quite busy with my own schedule. Sounds like the 5 tat colors. An earlier post not long ago by Sat1176 highlighted the Mind and 5 tat maya. Remember that the Mind is born into sukham maya and "eih man panch tat tay janamaa" Let them come, acknowledge, and then move on.. Recommend that you try and listen to this. Try to move attention around the head, left, right, above, behind.. to try and see if you can grab it. OR just try and stay Central, neither left or right. Thoughts are always going to be coming. The key is not to attach to them. That's what a mantra is used for. Its a tool(tra) for the mind(man),.."man-tra" Let the thoughts come and leave themselves. If the thoughts grab away your focus, then us the mantra to try and bring the mind back. You keep doing it until steady and in towards sunn. You've already been in and out of sunn without realizing since you hear the high pitched tones. You should do both. Set your own time allocations and start off by doing simran session with saas saas. This can be anything from seconds to minutes,...until you get to the steady, settled, and calm state. Then go into 'antarghat'-internal jap. Just try and get deeper, and deeper within yourself. Listen to the tone(s), if you can hear them. If they help you get deeper, then use them to do that....and keep going.
  45. 4 points
    In order to really answer this question in black-and-white; 2 things are required: - The person answering the question should have visited/reached the Sachkhand. Because without actually reaching there, how could one tell what path to take? - Plus, He/She is willing to answer the question from truthful point of view; instead of answering for the sake of questioner's spiritual progress (so that the questioner's belief's are not shattered; but sometimes they need to be shattered). As you can see from the above: Expecting a real answer from any internet forum or from a normal person is not going to work. Therefore it implies that both parties (pro-living-master vs anti-living-masters) arguments are sheer understandings of their beliefs at this-point-in-time. Sometimes one party wins because they presented good arguments, but sometimes the other party wins. All in all, its like cheering for a sporting event from a distance. Pick the team, Join the team, and then cheer without pointing fingers at other team. My current understanding is: First let's sort out the definitions first: Perfect-Living-Master = Sant = Brahmgyani = Guru = Satguru = Spiritual-Master = Spiritual-Teacher = The one who has already reached the Nij ghar (Sachkhand or whatsoever that place is called). 1. All of the 10 Gurus did have Spiritual-Master even though Sri Guru Granth Sahib Ji was present (Gurgaddi was not given till 10th patshah). 2. All the Puran Sants in sikhism and also in other religions did have a Spiritual-Master. 3. In the whole Sri Guru Granth Sahib Ji, it is nowhere mentioned that a Living-Person is not required. But there are many places where the importance of Sants are disclosed and their society is recommended. 4. Without the Sant/Guru, the spiritual progress is possible only upto certain point but in order to reach the ultimate truth, a Living-Sant is required. 5. For Anti-Living-Master party, they always say Shabad is the Guru; but we need to digest this: even the real knowledge as defined/shown in Guru Granth Sahib Ji cannot be fully understood without Sants. e.g The same tuk/line which till yesterday meant something different, but as we progress the meaning changes. In the same vein, how could we be so sure that our understanding of the same tuk will not be changed on next big spiritual stage? In other words, our understanding is always relative. If our understanding is relative, then who would have the real knowledge? Saints........ There is a reason elders have said: There is only one Truth and that Truth could only be found by the help of person who are the truth and not who know the truth. Everyone is entitled to its own understanding. Problem comes when we try to define the things as we understood and then try to enforce our thinking to others, saying that we're right in our understanding....thereby missing the whole point of the discussion and thus start debating instead of discussing. The real intention should have been to discuss the best possible way.
  46. 4 points

    Previous lives of the Panj Piaras

    @sarabatam - The above verses are part of Khalsa Mool Mantar Sahib. This Gurbani is present in the Sundar Gutka of Buddha dal and in the DDT Sundar Gutka app. Please listen to it. Bhul chuk maaf
  47. 4 points

    What You Guys Reading These Days?

    Let me share with you one Vaar of Bhai Gurdas.In this vaar Bhai Gurdas explains the miserable plight of a human Beign Very interesting read in todays context: ਕਲਿ ਆਈ ਕੁਤੇ ਮੁਹੀ ਖਾਜੁ ਹੋਇਆ ਮੁਰਦਾਰ ਗੁਸਾਈ। Kali Aaee Kutay Muhee Khaaju Hoiaa Muradaar Gusaaee | O God! in kaliyug , the mentality of the jiv has become like the mouth of dog which always seeks the dead to eat. ਵਾਰਾਂ ਭਾਈ ਗੁਰਦਾਸ : ਵਾਰ ੧ ਪਉੜੀ ੩੦ ਪੰ. ੧ ਰਾਜੇ ਪਾਪ ਕਮਾਵਦੇ ਉਲਟੀ ਵਾੜ ਖੇਤ ਕਉ ਖਾਈ। Raajay Paapu Kamaanvaday Ulatee Vaarh Khayt Kau Khaaee | The kings are sinning as if the protective fence were itself devouring the (crop in the) field. ਵਾਰਾਂ ਭਾਈ ਗੁਰਦਾਸ : ਵਾਰ ੧ ਪਉੜੀ ੩੦ ਪੰ. ੨ ਪਰਜਾ ਅੰਧੀ ਗਿਆਨ ਬਿਨੁ ਕੂੜੁ ਕੁਸਤਿ ਮੁਖਹੁ ਆਲਾਈ। Prajaa Andhee Giaan Binu Koorh Kusatu Mukhahu Aalaaee | Bereft of knowledge, the blind people are uttering falsehood. ਵਾਰਾਂ ਭਾਈ ਗੁਰਦਾਸ : ਵਾਰ ੧ ਪਉੜੀ ੩੦ ਪੰ. ੩ ਚੇਲੇ ਸਾਜ ਵਜਾਇਦੇ ਨਚਨਿ ਗੁਰੂ ਬਹੁਤੁ ਬਿਧਿ ਭਾਈ Chaylay Saaj Vajaaiday Nachani Guroo Bahutu Bidhi Bhaaee | Now the gurus are dancing variously to the tunes played by the disciples. ਵਾਰਾਂ ਭਾਈ ਗੁਰਦਾਸ : ਵਾਰ ੧ ਪਉੜੀ ੩੦ ਪੰ. ੪ ਸੇਵਕ ਬੈਠਨਿ ਘਰਾ ਵਿਚਿ ਗੁਰ ਉਠਿ ਘਰੀ ਤਿਨਾੜੇ ਜਾਈ। Chaylay Baithhani Gharaan Vichi Guru Uthhi Ghareen Tinaarhay Jaaee | The taughts now sit at home and the teachers go their abodes. ਵਾਰਾਂ ਭਾਈ ਗੁਰਦਾਸ : ਵਾਰ ੧ ਪਉੜੀ ੩੦ ਪੰ. ੫ ਕਾਜੀ ਹੋਏ ਰਿਸਵਤੀ ਵਢੀ ਲੈ ਕੈ ਹਕ ਗਵਾਈ। Kaajee Hoay Risavatee Vaddhee Lai Kai Haku Gavaaee | Qazis enjoy bribes and getting the same they have lost their high regards and position. ਵਾਰਾਂ ਭਾਈ ਗੁਰਦਾਸ : ਵਾਰ ੧ ਪਉੜੀ ੩੦ ਪੰ. ੬ ਇਸਤ੍ਰੀ ਪੁਰਖੈ ਦਾਮ ਹਿਤੁ ਭਾਵੈ ਆਇ ਕਿਥਾਊ ਜਾਈ। Isatree Purakhay Daami Hitu Bhaavai Aai Kidaaoon Jaaee | Man and woman love each other for riches, may they come from anywhere. ਵਾਰਾਂ ਭਾਈ ਗੁਰਦਾਸ : ਵਾਰ ੧ ਪਉੜੀ ੩੦ ਪੰ. ੭ ਵਰਤਿਆ ਪਾਪ ਸਭਸ ਜਗ ਮਾਂਹੀ ॥੩੦॥ Varatiaa Paapu Sabhasi Jagi Maanhee ||30 || The sin has become ubiquitous in the whole world. ਵਾਰਾਂ ਭਾਈ ਗੁਰਦਾਸ : ਵਾਰ ੧ ਪਉੜੀ ੩੦ ਪੰ. ੮
  48. 4 points
    So did I said something else? That’s what I said ego is there doesn’t matter if u do khulla pehra or chalisa. But some people bring ego within chalisa and says I did this many or he/she did this amount of paths or jaaps and with khulla they don’t judge.. It’s the intentions and how they do it and why they do it and for what they do it. It’s different for everyone.
  49. 4 points
    I shared my experience with someone more advanced to better understand what it was I experienced and this is what they said: The is a great achievement on the path of naam simran. The darkness is a vision of shaym sunder. Also called Saval sunder. Saval Sundar rameeya mera man laga toey. The beautiful dark lord. This is a vision of the primal darkness from which everything is born. Usually the chattering stops from some time atleast. One experiences beingness . Beingness is Hazuri. Harzuri is the presence of that primal blackness which there was when nothing was. It would remain for some time and then go away after some time (referring to my feeling thoughtless). But sometimes being in the world with these experiences can be very difficult. The dilemma of modern world. But should be fine. Ask for shelter of Guru. However what you experienced is not deep saval sundar, it was just the surface. If one goes into it and loses the sense of I then it's the deep dark matter. This was the surface. The voices were the frequency of the primal shabad. Keep it up. It is good authentic realisation. Pangti is from Ang 335 ga-orhee. Gauree: ayk jot aykaa milee kimbaa ho-ay maho-ay. When one light merges into another, what becomes of it then? jit ghat naam na oopjai foot marai jan so-ay. That person, within whose heart the Lord's Name does not well up - may that person burst and die! ||1|| saaval sundar raam-ee-aa. O my dark and beautiful Lord, mayraa man laagaa tohi. ||1|| rahaa-o. my mind is attached to You. ||1||Pause|| saaDh milai siDh paa-ee-ai ke ayhu jog ke bhog. Meeting with the Holy, the perfection of the Siddhas is obtained. What good is Yoga or indulgence in pleasures? duhu mil kaaraj oopjai raam naam sanjog. When the two meet together, the business is conducted, and the link with the Lord's Name is established. ||2|| log jaanai ih geet hai ih ta-o barahm beechaar. People believe that this is just a song, but it is a meditation on God. ji-o kaasee updays ho-ay maanas martee baar. It is like the instructions given to the dying man at Benares. ko-ee gaavai ko sunai har naamaa chit laa-ay. Whoever sings or listens to the Lord's Name with conscious awareness kaho kabeer sansaa nahee ant param gat paa-ay. - says Kabeer, without a doubt, in the end, he obtains the highest status.
  50. 4 points
    I was just watching a live broadcast on the Shri Bhucho Sahib youtube channel and noticed that after the ardas at around 6:15pm local time they play instruments resembling the panch shabad in unison (anhad shabad). Go to time index 17:15 to listen
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