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  1. 1 point
    Jageera

    SPN (Sick Parasite Network)

    You are welcome ji. Not really necessary since many of your fellow 'intellectuals' and 'scientists' regularly make a yatra here from SPN to enlighten us heathens.I doubt you can shock us with anything new.
  2. 1 point
    Found the following quite points interesting and inspiring: JAPA YOGA 1. In this Iron Age, Japa is an easy way for attaining God-realisation. 2. Japa is the repetition of any Mantra or Name of the Lord with Bhava and feeling. 3. Japa removes the impurities of the mind, destroys sins and brings the devotee face to face with the Lord. 4. Every Name is filled with countless powers; just as fire has the natural property of burning things, so also the Name of God has the power of burning the sins and desires. 5. Sweeter than all sweet things, more auspicious than all good things, purer than all pure things, is the Name of the Lord. 6. Name of the Lord is a boat to cross this ocean. It is a weapon to destroy the mind. 7. The repetition of the Mantra again and again generates great spiritual force and momentum and intensifies the spiritual Samskaras or impressions. 8. By the Manana, constant thinking or recollection, one is released from the round of birth and death; so it is called Mantra. 9. Repetition of Mantra raises vibrations. 10. The glory of the Name of God cannot be established through reasoning and intellect. It can certainly be experienced or realised, only through devotion, faith and constant repetition. 11. Japa is of three kinds, viz., Manasic Japa, Upamsu (whispering) Japa or humming, and Vaikhari Japa, loud and audible Japa. 12. Mental repetition of Japa, Manasic Japa, is more powerful than loud Japa. Move towards Manasic as your mind becomes more still. 13. If you cannot take a bath, wash your hands, feet, face and body, and sit for Japa. 14. Sit on a Kusha-grass seat or deer-skin or rug. Spread a white cloth over it. This conserves body-electricity. 15. Do some prayer before starting the Japa. 16. Have a steady pose. You must be able to sit in Padma, Siddha or Sukha Asana for three hours at a stretch. 17. When you repeat the Mantra, have the feeling or mental attitude that the Lord is seated in your heart, that Sattva or purity is flowing from the Lord to your mind, that the Mantra purifies your heart, destroys desires and cravings and evil thoughts. 18. Do not do the Japa in a hurried manner, just as a contractor tries to finish his work in a hurried way. Do it slowly with Bhava, one-pointedness of mind and single-minded devotion. 19. Pronounce the Mantra distinctly and without mistakes. Do not repeat it too fast or too slow. 20. Be vigilant. Keep an alert attention during Japa. Stand up and do the Japa when sleep tries to overpower you. 21. Sometimes do the Japa without a Mala. Go by the watch. 22. Practise meditation also along with Japa. Gradually Japa will drop and meditation alone will continue. 23. Have four sittings for Japa daily—early morning, noon, evening and night. 24. It is better to stick to one Mantra alone. 25. Regularity in Japa Sadhana is most essential. Sit in the same place and at the same time. 26. Japa must become habitual. Even in dream you must be doing Japa. 27. Japa Yoga is the easiest, quickest, safest, surest, and cheapest, way for attaining God-realisation. Glory to the Lord! Glory, glory to His Name! 28. O man! Take refuge in the Name. Nama (Name) and Nami (Lord) are inseparable. I thought JAPA leads to NADA! NADA YOGA 1. Sound helps to control the mind easily. When the mind is absorbed in melodious sound, it does not run after sensual objects. 2. Do Japa with breath (Ajapa Japa). Practise Pranayama for one or two months. You will hear the ten sounds (Anahata sounds) clearly and enjoy the music of the soul. 3. The sound that you hear will make you deaf to all external sounds. 4. Sit on Padmasana or Siddhasana or Sukhasana. Close the ears with the thumb. This is Shanmukhi Mudra or Vaishnavi Mudra. 5. Now hear the music of Anahata sounds. You will have wonderful concentration. 6. Abandon all worldly thoughts. Subdue your passion. Become indifferent to all sensual objects. 7. Practise Yama (self-restraint), or Sadachara (right conduct); concentrate on the sound which annihilates the mind. 8. The first sound is chini (like the sound of the word), the second is chin-chini, the third is the sound of a bell, the fourth is like that of a conch (shell). 9. The fifth is like that of a lute (string instrument). The sixth is like that of a cymbal. The seventh is like that of a flute. 10. The eighth is like that of a drum. The ninth is like that of a tabor or Mridanga (dholak). The tenth is like that of thunder. 11. Hear the sounds through the right ear. Change your concentration from the gross sound to the subtle. The mind will soon be absorbed in the sound. Here is me wondering why the sound always manifests in the right ear. Back of the mind there was still the skeptic in me doubting my experience and thinking there was something medically wrong with my right ear only!!!! Absolutely fantastic news. O' Balle Balle Balle Balle Balle. If I wasn't sitting in the office right now I would get up and do some bhangra. Made my day!!! O Waheguru, thank you thank you thank you for clearing that doubt.... 12. You will get knowledge of hidden things when you hear the seventh. 13. You will hear Para-Vak (divine voice) when you hear the eighth sound. 14. You will develop the divine eye when you hear the ninth. 15. You will attain Para Brahman when you hear the tenth. 16. The sound entraps the mind. The mind becomes one with the sound as milk with water. 17. It becomes absorbed in Brahman or the Absolute. You will then attain the Seat of Eternal Bliss.
  3. 1 point
    http://www.youtube.com/playlist?list=PLBBD86952A2239E79 There is a video series associated with this document which explains the principles in more detail. Would highly recommend people watch it. I can see some of the key deep inner teachings of sikhi shinning through. Waheguru. Now beginning to appreciate why this guy was friends with Sant Baba Waryam Singh and invited on stage to address the sangat. Does anyone have any of his books in PDF format that they are willing to share?
  4. 1 point
    This is probably one most enlightening meditation documents I have ever read. It is concise and to the point. Waheguru Enjoy... http://www.swamij.com/pdf/swamiramateachings.pdf
  5. 1 point
    What is ajapa jap ? I had never found the answer even though I have seen it mentioned in a few books. Japa and Ajapa-Japa Japa means repeating or remembering the mantra, and Ajapa-Japa means constant awareness. The letter A in front of the word Japa means without. Thus, Ajapa-Japa is the practice of Japa without the mental effort normally needed to repeat the mantra. In other words, it has begun to come naturally, turning into a constant awareness. The practice of constant remembrance evolves in stages: At first, you intentionally repeat the syllables of the mantra internally, as if you are talking to yourself in your mind. You allow the inner sound to come at whatever speed feels comfortable to the mind. Sometimes it is very slow, as if the mind were wading through a vat of honey. At other times it is very fast, as if flying through the sky without restraint. With practice, the mantra japa is repeated automatically, like a song that you have heard many times, which just comes on its own. (Some practitioners consider this automatic repeating to be the meaning of Ajapa-Japa, though there is a subtler meaning, as described below.) Gradually, you merely remember the mantra with attention drawn to it. It is more like noticing what is already happening, rather than causing it to happen. It is somewhat like the attention stance of listening rather than speaking, though you might not literally hear the sound. In time, the feeling of the mantra is there, even when the sound or remembering of the syllables is not there. For example, sometimes people will say, "OM, Shanti, Shanti, Shanti," where the word Shanti means peace or tranquility. During the remembering of the word there may be two things--the word and the feeling of peace or tranquility. When the syllables fade away, the feeling may still be there; this is remembrance of the feeling of the mantra. As the practice evolves, there comes a pervasive awareness of the mantra, subtler than both the syllables and any surface level meaning or definition. This constant awareness is the meaning of Ajapa-Japa of the mantra. Gosh that is going to involve a lot of chanting to get to that avasta. Going foward I'm going to focus on two things. 1) try and reach the stage of ajapa jap with the Waheguru Gurmantar. Although this has got me wondering what will the feeling be associated with chanting waheguru. Maybe the sweetness is it because it does pull the mind towards it. 2) try and awaken or observe the Sushmana/sukhmana nari. Doesn't sound too difficult if all you got to do is focus on the bridge of the nose between the two nostrils. Not sure if it meant underside of nose though. Another tip I picked up recently is try and live in the present, not the past or the future. Keep the mind with with you in the here and Now.
  6. 1 point
    Was just re-reading my notes I took from Guru Maharaj and the following shabad by Kabir Jee stood out on Ang 327. When the body dies, where does the soul go? pind moo-ai jee-o kih ghar jaataa. It is absorbed into the untouched, unstruck melody of the Word of the Shabad. sabad ateet anaahad raataa. Only one who knows the Lord realizes Him. jin raam jaani-aa tineh pachhaani-aa. The mind is satisfied and satiated, like the mute who eats the sugar candy and just smiles, without speaking. ji-o goongay saakar man maani-aa. Such is the spiritual wisdom which the Lord has imparted. aisaa gi-aan kathai banvaaree. O mind, hold your breath steady within the central channel of the Sushmanaa. Pause man ray pavan darirh sukhman naaree. rahaa-o. Adopt such a Guru, that you shall not have to adopt another again. (The only ultimate Guru who is timeless is WaheGuru himself) so gur karahu je bahur na karnaa. Dwell in such a state, that you shall never have to dwell in any other. so pad ravhu je bahur na ravnaa. Embrace such a meditation, that you shall never have to embrace any other. so Dhi-aan Dharahu je bahur na Dharnaa. Die in such a way, that you shall never have to die again. aisay marahu je bahur na marnaa. Turn your breath away from the left channel, and away from the right channel, and unite them in the central channel of the Sushmanaa. ultee gangaa jamun milaava-o. At their confluence within your mind, take your bath there without water. bin jal sangam man meh nHaava-o. To look upon all with an impartial eye - let this be your daily occupation. lochaa samsar ih bi-uhaaraa. Contemplate this essence of reality - what else is there to contemplate? tat beechaar ki-aa avar beechaaraa. Water, fire, wind, earth and ether ap tayj baa-ay parithmee aakaasaa. - adopt such a way of life and you shall be close to the Lord. aisee rahat raha-o har paasaa. Says Kabeer, meditate on the Immaculate Lord. kahai kabeer niranjan Dhi-aava-o. Go to that home, which you shall never have to leave. tit ghar jaa-o je bahur na aava-o. This has got me slightly interested in how to open/enter this sushmana nari..... What seems like a good explanation of Sushmana awakening is given by the website https://sites.google.com/site/swamiramateachings/swami-rama-sushumna According to the yogic scriptures, there are 72,000 nadis, or energy channels. Among them, ida, pingala, and sushumna are the most important. As long as the mind is outward, only ida and pingala remain active. But when the mind is calm and tranquil, sushumna, the central channel, is awakened. The joy derived from the mind traveling through the sushumna channel is unique; it cannot be compared with any sensory pleasure. Because of that inner joy, the mind loses its taste for worldly pleasures. Sushumna application is the most important factor in spiritual practice. The moment sushumna is awakened, the mind longs to enter the inner world. When the flow of ida and pingala is directed toward sushumna, and distractions are thereby removed, meditation flows by itself. According to our school of meditation breath awareness is an important step for the awakening of sushumna. Although the word sushumna cannot be adequately translated into English, it signifies the state of an undisturbed and joyous mind. When the breath starts flowing freely and smoothly through both nostrils, the mind attains this state of joy and calmness. Such a mental condition is necessary for the mind to travel into deeper levels of consciousness, for if the mind is not brought to a state of joy it cannot remain steady, and an unsteady mind is not fit for meditation. The process of awakening the sushumna is possible only when a student starts enjoying being still by keeping the head, neck, and trunk straight. This means that the student does not allow any uneasiness to occur in the three cords along the spinal column the central, sympathetic, and parasympathetic ganglionated cords. The sushumna nadi is centrally located and travels along the spinal canal. At the level of the larynx it divides into an anterior portion and a posterior portion, both of which terminate in the brahmarandra, or cavity of Brahma, which corresponds to the ventricular cavity in the physical body. The ida and pingala nadis also travel upwards along the spinal column, but they crisscross each other and the sushumna before terminating in the left and right nostrils, respectively. The junctions of ida, pingala, and sushumna along the spinal column are called chakras, or wheels, and just as the spokes of a wheel radiate outward from the central hub, so do the other nadis radiate outward from the chakras to other parts of the body. In other words, the chakras are junctions of other nadis with the three main nadis: sushumna, ida and pingala. Ida and pingala, situated on each side of the spinal column, are joined at a point opposite the forehead, between the eyebrows at the ajna chakra, where one finds a small but significant ganglion called the ganglion of Ribes. Ida goes around this ganglion to the right and terminates in the left nostril. Pingala goes around it on the left side and ends in the right nostril. In passing along the posterior side of the spinal cord, these two channels change their positions several times, alternating left and right, and meet again below at the ganglion impar located in front of the coccyx which corresponds to the muladhara chakra. These channels communicate repeatedly with sushumna throughout its course. There are only two or three techniques for applying sushumna: 1) concentrating on the bridge between the two nostrils, 2) doing pranayama breathing practices and applying jalandhara bandha (the chin lock) and 3) meditating on the chakra system. Breathing practices to awaken sushumna may include nadi shodhanam and kumbhaka. Also, use of mantra helps to awaken sushumna. It should be understood that sushumna application is the only methodical way of preventing the dissipation of the mind. When sushumna flows, the occasion is unsuitable for external actions, and only meditation and contemplation should be done. When the breath is in sushumna, intuitive knowledge is received well. The application of sushumna is very important: without it, deep meditation is not possible, and without deep meditation, samadhi cannot be accomplished. To apply sushumna, the accomplished yogis concentrate on the bridge between the two nostrils above the lip and allow both nostrils to flow freely. Such advanced yogis do not use any external pressures on any part of the body to change the flow of breath. The aspirant who has learned the correct method of meditation and who has control over the wandering of his mind can easily apply sushumna willfully through concentration on the flow of breath, and can attain the deepest state of meditation—samadhi. At this stage, such aspirants no longer need to use the fingers. The knowledge of turiya is easily accessible by applying sushumna. Sushumna application and the awakening of kundalini are two main aims of yoga science. Without knowing the method of awakening sushumna the joy of meditation cannot be experienced. Pranayama is important in gaining control over the mind, and the application of sushumna is important for deepening meditation. The first step in sushumna application is learning to change the flow of breath with your mental ability, according to your wish and desire. There are many mechanical methods described in books by which you can do this, but they are not actually helpful; they are not really recommended. To really accomplish this process, you must learn to create a relaxed focus on the right or left nostril. If the nostril is blocked, but not due to some condition like sinusitis, then when the mind focuses on it, that nostril will become active because of the focus of the mind. When you have learned to change the flow of the nostrils with your mind, then after some time, a time comes when both nostrils begin flowing evenly. This may take some months or perhaps a year, depending on your capacity and the burning desire within you. When the nostrils flow evenly, the mind cannot worry, because it is disconnected from the senses. Mind does not know how to worry then. It attains a state of joy called sukhamana, the joyous mind. That state of mind is conducive to deep meditation. This is an accurate and effective procedure for you to follow, and it is important not to rush or be impatient. To begin the process of sushumna awakening, the meditator is prepared to focus the mind on the breath as it is felt between the two nostrils. The goal is to focus awareness on the flow of the breath, where it can be perceived at the nostrils on inhalation and exhalation. When you focus the mind on the center between the nostrils, you will soon discover that both nostrils are flowing freely. When both nostrils flow freely, that is called sandhya, the wedding of the sun and the moon, or between pingala and ida. Once this experience can be maintained for five minutes, the student has crossed a great barrier, and the mind has attained some one-pointedness. Then the mind becomes focused inward. For meditation, the finest of all breathing exercises is sushumna application. When you learn how to apply sushumna, there is no way for your mind to go anywhere but into the inner journey. According to the ancient yoga manuals and the science of yoga, there are three important points in the inward journey. The cream of the yoga science is to learn first to apply sushumna; next to awaken kundalini and lead her to the highest dimension; and then to attain the knowledge of the Absolute. This is the entire purpose of the yoga system. Application of sushumna and awakening of kundalini are the two most important aspects of yogic practice before union between jiva and Shiva is accomplished. When sushumna is applied, the yogi feels a sensation of fire going to the brain as if a hot current of air is being blown through a tube from its lower end to its upper end. With the force of pranic energy, the muladhara and swadisthana chakras vibrate, and the primal force is fully awakened. When the students of meditation learn to apply sushumna, then they really start practicing meditation, and meditation becomes a joyful experience. The student can notice when his breath starts flowing freely through both nostrils, and this symptom is an indication of sushumna awakening. In samaya, which is the highest of all yoga paths and tantra, sushumna awakening after bhuta shuddhi (internal and external purification) is the first requisite. Then kundalini is awakened, and in the third step it is led to sahasrara and not allowed to flow again to the lower levels of consciousness. The science of breath actually ends with sushumna application. It is the method by which you establish harmony between the two aspects of breath. During that time, both nostrils flow freely. Without sushumna application, meditation, the inward journey, becomes difficult, so you should learn the method of sushumna application. When you attempt sushumna application, ask your mind to focus at the nose bridge. Let your thoughts come and do not be afraid. You are trying to discipline your conscious mind, which is only a small part of the whole mind. In the Kathopanishad, the King of Death says, “There are innumerable nerves and veins in the physical system, and among them the most important is that which goes upward through the spine. That one is called sushumna. It travels through the spinal column and leads to the highest heaven as conceived by the yogis. One who can enter sushumna at the time of death can attain Brahman, the highest goal of life. All other paths are paths of rebirth. From sushumna, the yogi ultimately reaches the highest consciousness of the Supreme Lord. By yogic practice, the yogi can commune with Parama Shiva, seated on the sacred throne of the thousand-petalled-lotus. Sushumna is the key point of liberation. From the sahasrara or crown chakra, he rises finally to the realm of the absolute Brahman.” This kind of puts a different twist on the pangti, "pavan guru pani pita, mata dharat mahut" Next shabad on Ang 327 Gauree, Kabeer Jee: ga-orhee kabeer jee. That death which terrifies the entire world jih marnai sabh jagat taraasi-aa. - the nature of that death has been revealed to me, through the Word of the Guru`s Shabad. so marnaa gur sabad pargaasi-aa. Now, how shall I die? My mind has already accepted death. ab kaisay mara-o maran man maani-aa. Those who do not know the Lord, die over and over again, and then depart. Pause mar mar jaatay jin raam na jaani-aa. rahaa-o. Everyone says, "I will die, I will die." marno maran kahai sabh ko-ee. But he alone becomes immortal, who dies with intuitive understanding. sehjay marai amar ho-ay so-ee. Says Kabeer, my mind is filled with bliss; kaho kabeer man bha-i-aa anandaa. my doubts have been eliminated, and I am in ecstasy. ga-i-aa bharam rahi-aa parmaanandaa. In wonder if by focusing on the sound of the gurmantar that comes out my mouth ain't I indirectly focusing on the bridge of the nose. Maybe the sushmana is already opening up and I didn't even realise it. Will start keeping a closer eye on my nostril breathing. Although my mind isn't totally still yet. Am I feeling the effects???? Then on the next page 328 From the Sky of the Tenth Gate, the nectar trickles down, distilled from my furnace. gagan rasaal chu-ai mayree bhaathee. I have gathered in this most sublime essence, making my body into firewood. sanch mahaa ras tan bha-i-aa kaathee. He alone is called intoxicated with intuitive peace and poise, u-aa ka-o kahee-ai sahj matvaaraa. who drinks in the juice of the Lord`s essence, contemplating spiritual wisdom. Pause peevat raam ras gi-aan beechaaraa. rahaa-o. This could explain why my mouth is totally sweet again. WaaaheGuruuuuu
  7. 1 point
    Singh, I am sure most have this problem and question. I'll share some of the techniques I use. When I sit down to do simran it is generally downstairs in my living room. There is clock on the wall which has a second hand. Whenever I sit down my dhyan loves to focus on the ticking sound rather than on the sound of the Gurmantar. It drives me crazy so I have to get up and pull the batteries out. To begin with we all need some kind of tool get us in to a habit of sitting down for a period of time with focus and not be distracted by time. So I put a clock on count down timer for say 15 mins. Now I tell my mind until that timer beeps I will not stop my jaap. That way my mind already knows the duration and doesn't need to look at the clock any more. Now if your lucky and your mind gets absorbed into the Gurmantar then that time will occur before you know it and you will want to carry on beyond it. Too keep me inspired and motivated on naam simran I like to take my own hukamnama using apps out there and generally you get one that is naam inspiring. As for falling in love with the shabad the most I have experienced is when the shabad goes on autopilot in the mind and your mind japs by itself. To reach this stage and threshold you have too keep japping throughout the day. Try not to let your mind be distracted by other topics. Keep it on locked on naam simran so it begins to like the feeling. When this threshold is reached after a day or so you will find your mind wants to jap more and more and not do anything else. It will begin to love the sound of the waheguru shabad. But the difficult bit is to keep up this momentum of doing so much simran. That is all down to waheguru's grace and kirpa. Also regular sangat where there is emphasis on naam simran really keeps you motivated. If your one of those who loves shastar, then how about making the Gurmantar your shield (wahe) and the sword (guru), defend and strike, and go into battle with the thoughts of mind till you kill them all....
  8. 1 point
    Yea this is the biggest challenges , the basic reason which i feel is we target an x number of jaaps we would do and our mind then calculates the time it would take . This is common even with paaths that we plan . What i did for myself was ..i stopped counting ..you could just do 5 recitations and try to fully concentrate on your voice and the meaning of each word. It will gradually develop and you will stop looking at the watch .
  9. 1 point
    Maybe if she had actually bought a ticket. Well at least the priest must have had a good laugh. Your right about her being different which is indeed at times pushing me more further along. I already look at some of the steps I have had to take in my own life as positive even though in some ways they might be considered negative to others. A mahapursh once told her your husband needs to learn to break free for him to get ahead in this life. I was really annoyed when I heard this at the time because I took it in another context of the situation at the time. Now when I look back I understand the past couple of years have given me the space to focus on myself and as a result some how I have been put on a path of naam simran. May it reach it's true conclusion..... Quite a few years before this I had darshan of another mahapursh from hazoor sahib when I was going through some difficult times. At the time he was building some rooms for sangat to stay in the sachkhand sri hazoor sahib complex. They had exclusive access to central chamber where Guru ji's shastars are placed. I understand not everyone can go into that sachkhand. He said to me if you do seva of one the rooms helping guru's sangat, he would go into that sachkhand and do ardas that guru ji help settle your own house. I helped with the seva as requested and the mahapursh asked what ardas should I write down for you. He began to write down the original ardas but I made him cross it out and said I don't want you to do that one, I want you to do ardas that guru ji blesses me with naam. The mahapursh smiled and crossed it all out and said whether guru ji gives you the other now or not doesn't matter for we shall now ask for naam alone. Shortly after I started to become more and more interested in naam simran. Reading books by mahapursh, forums and asking local mahapursh for guidance. So here I am today slowly trying to walk on the path with the WaheGuru gurmantar and Sri Guru Granth Sahib ji, his sant's and sat sangat as my guide.
  10. 1 point
    Just finished reading the final ang of Sri Guru Granth Sahib Ji Maharaj. It has taken me about a year I think. Wow that is alot of stuff to take in. God only knows how people absorb all that in 48 hour akhand paaths. Now after reading Guru ji myself the next time I bow down to matha tek I will know exactly what I'm bowing down to and not just doing it out of blind faith. With Waheguru's grace and kirpa hopefully life will allow me the opportunity to apply what knowledge Guru ji has imparted and make me walk that journey of Manmukh to Gurmukh to being Sanmukh with Waheguru. I hope that some of my posts on this thread have inspired other to read Sri Guru Granth Sahib Ji for themselves and walk on the path towards Waheguru. May we all make it to our true home and origin. Bole So Nahaal, Sat Sri Akaal!!!!!!!!!!! Waheguru Ji Ka Khalsa, Waheguru Ji Ki Fateh.
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