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Meditation - My Experiance, Am I Allowed To Share?

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I like to share, streams of thoughts came just now regarding three aspects/sadhana within Gurmat-

1. Bhagti- pure sargun saroop seva of sri guru granth sahib

2. Shabad surat sadhana- shabad guru surat dhun chela.

3. Nirgun gyan abhed upasana- sabh gobind hai sabh gobind hai, bhram sunai bhram dekheye - naam dhyan on supreme consciousness all pervading one in all, all in one/smadhi -niravakalp- thoughtless awareness.

Regardless of three aspects/sadhanas, one thing common between all is at the end state- there is no subtle ego individuality/duality left and seeker need 110% faith/devotion.

1. Bhagat performs nine types of bhagti, and at ninth stage- bhagat totally surrenders their ego to Guru (atam nivadan), during prema bhakti- contemplation- sargun saroop. Guru maharaj draws the seeker to himself, eventually seeker looses themselves in Satguru-Bhramgyan through sargun gurparsadi (gurparsad in physical/divine darshan partakh form).

2. In shabad surat, shabad draws seeker to itself and eventually - one's loose themselves(sense of dualism or subtle ego) in shabad- dies in the shabad thats it, nothing is left but shabad/gyan, even shabad resosance falls off as at the end gyan which is shabad source point towards remains- bhramgyan. (Shabad gurparsad for better understanding purposes)

3. Nirgun gyan abhed upasana- One start loosing layers of ego after surrendering ego to real self(vahiguroo sitting inside all of us) and after one totally associate themselves with real self- supreme consciouness after immense contemplation to the point where there is nothing left but supreme consciouness to the point it becomes an natural at that point atma-paratma which had been drawing seeker to itself - appears (not literally) in form of self realization/bhramgyan. (nirgun bhramgyan gurparsad for better understanding purposes)

Connects the dots, one thing common in all aspects/methods/sadhanas is that ego/sense of individuality/dualism have to gooooooooooooooooooooooooooooooooooooooooooooo and seeker need 110% faith/prem and devotion whatever technique/sadhana they are using.!!

Vahiguroo, apni kirpa bakshao to all.

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Your wife's goofing around man. Why you getting so annoyed lol?

Because at the time I saw the church as a different place of worship to a Gurdwara. Even though the fundamental ik ong kar is known, to apply was a little more difficult. my mind still treated the church and Gurdwara as two separate places for two different paths. Now when I look at prayers/ardas I see it more as something one does to the internal Guru within. External surroundings are less important. But hopefully one day I will realise that there is no difference between what is on the inside and that on the outside, for Waheguru is everywhere. There is no other than Waheguru.

Edited by Sat1176

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Following on from N30's post on shabad guru surat dhun chela. Think this guy didn't realise what he was hearing.


Edited by Sat1176

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There are definitely some similar experiences in mantra chanting. The question posed by this meditator was exactly what I did the first time it happened to me.


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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 .

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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....

Edited by Sat1176

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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

Edited by Sat1176

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Over the past 24 hours I have been observing my breathing and on quite a few occasions I noticed that it is flowing through both nostrils.Not exactly 50/50 but both appear to be some what active like 60/40. I may be barking up the wrong tree but at this stage it is all I have to go on.

Any views expressed in my posts are totally my own and I do not want to lead anyone astray. I am no expert of gurbani or Sikhi history or it's deep philosophy but a simple open-minded guy trying to walk on the path for my own self. I am merely sharing what am I experiencing and where my search is taking me, good or bad. Any posts I make on this website are from searches I am making from which I have personally gained something. They might be forgotten or disregarded later on but at the time of posting they seemed to offer me something that I was lacking. This topic has become more like a diary/blog for me over the past year with sangat's input. Should I be so open about my inner experiences, who knows. Have I lost anything to date because I've done so? Absolutely not, infact my experiences are becoming stronger with his grace. Infact you all at times have kept me going when even I doubted myself. Right or wrong only Waheguru knows, but all I can say is the desire to reach some kind of realisation is genuine.

May Waheguru always keep us on the correct direct path and grace us with the right knowledge so that we can reach his divine lotus feet.

Bhul Chuk Maaf

Edited by Sat1176

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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.

Edited by Sat1176

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This is probably one most enlightening meditation documents I have ever read. It is concise and to the point. Waheguru



Edited by Sat1176

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Hello Singh, I have been following you posts for a while now and they are really helpful in motivating one to meditate and would like to thank you for that
This is katha by Baba HAri Singh on the different stages avasthas of doing simran, i dont know if its been mentioned on this site before or not but ill post it anyways since I found it really helpful

TOtal katha is pretty long


ps. how do we post a video directly instead of a link showing up?

Edited by ekam123

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This is probably one most enlightening meditation documents I have ever read. It is concise and to the point. Waheguru




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?

Edited by Sat1176

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Ekam123, thank you for your kind words. I'm just sharing some of the grace guru ji has been kind to bless das with. It's really encouraging to hear that these simple posts are motivating you. Stick with it ji....

NEO posted this video on the forum some time ago. It is a true gem.

Edited by Sat1176

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I wish I could put a recording device inside my ears right now so I could share with you all what I'm hearing. It's 1am local time and quiet in my house. How can I describe it to you because it is in full swing. I just don't have the right vocabulary to describe it. It's like your sitting in a celestial place with this harmonic sound resonating in the background. My eyes are open and I can still hear it. It's on autopilot. Wish I didn't need to go to sleep right now so I could listen and try and absorb into it.


Edited by Sat1176

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I have searched for a similar type sound and this is the closest I could find. Strange the person who made this video wrote on it for the inner trip.

Edited by Sat1176

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I've been playing around with this sukhmana awaking techniques of focusing on the inactive nostril and trying to open it up. When it feels actiive focusing on the underside of the nose between both nostrils. Seemed to notice my breath wasn't so smooth . After a while of practicing the breath did reach a smooth clear passage. When this happens coupled with the gurmantra, it was an intense feeling. Mind becomes quite still and focused on the gurmantra and a lot more one pointed. If one picks up speed with the jaap then both lungs start really inflating and I actually felt a little light headed. Better to take thing slowly I guess.

My technique up till now has generally been saying Wahe slight pause then say Guru with inhale/exhale. However yesterday I tried with out a pause, so as soon and the breath reaches the end of inhale or exhale you immediately you start the other. Both inhale and exhale are the same duration. Instead of being up down sensation with the breath it changed to feeling like the jaap became a continuous circle with the gurmantra in the middle. It felt really really good so much so that I felt like I was sitting at the bottom of whirlwind spinning with Waheguru. Was like pressure was building up inside of me and I was about to take off. The one pointed focus on the gurmantra was even more intense and divine. Wow what a rush!! Since these are all new experiences so didn't push too hard or fast. Just getting comfortable with these new sensations so not to get too ahead of myself. My only concern is that these can generate a lot of heat within the body which I hear can cause problems if not managed properly. So best to take it slow. Feeling some butterflies in my lower abdomen today. Might be just be something dodgy I ate or who knows...

I have also been doing some research on this amrit drizzle that I am still experiencing in full flow. I believe the sensation is called Amrit Kala or something like that in yogic practices. From what I read, spiritual heat/agni is generated in the navel and as this heat slowly rises up towards the 10th gate it begins to melt something up there and this amrit begins to drizzle down into the mouth as is supposed to be swallowed sending it back into the navel. Read some references of it being called the immortal juice, but think I'll take that with a pinch of salt. No such thing as body immortality, but mind/soul might be possible but we won't take anything like that for granted, and as per Sikhi true immortality will be when one merges back with Waheguru like a drop in the ocean. Will think of the taste as a blessing for now and leave it like that. Oh also read that your not supposed to feel hungry so much after having it. To be honest my cravings for nice food have calmed down quite a lot. The foods I used to like and crazy over don't appeal to me as much.

Did a quick search for agan SGGS and wonder if the following pangti's were describing this

Let self-control be the furnace, and patience the goldsmith.

jat paahaaraa Dheeraj suni-aar.

Let understanding be the anvil, and spiritual wisdom the tools.

ahran mat vayd hathee-aar.

With the Fear of God as the bellows, fan the flames of tapa, the body`s inner heat.

bha-o khalaa agan tap taa-o.

In the crucible of love, melt the Nectar of the Name,

bhaaNdaa bhaa-o amrit tit dhaal.

and mint the True Coin of the Shabad, the Word of God.

gharhee-ai sabad sachee taksaal.

Ang 22

The Gurmukh puts out the four fires, with the Water of the Lord`s Name.

chaaray agan nivaar mar gurmukh har jal paa-ay.

The lotus blossoms deep within the heart, and filled with Ambrosial Nectar, one is satisfied.

antar kamal pargaasi-aa amrit bhari-aa aghaa-ay.

O Nanak, make the True Guru your friend; going to His Court, you shall obtain the True Lord.

naanak satgur meet kar sach paavahi dargeh jaa-ay.

Ang 92

The Unstruck Melody of the Sovereign Lord's Harp vibrates;

raajaa raam anehadh ki(n)guree baajai ||

by His Glance of Grace, we are lovingly attuned to the Sound-current of the Naad. Pause

jaa kee dhisatt naadh liv laagai ||rehaao

The Tenth Gate of my crown chakra is the distilling fire, and the channels of the Ida and Pingala are the funnels, to pour in and empty out the golden vat.

bhaat(h)ee gagan si(n)n(g)iaa ar chu(n)n(g)iaa kanak kalas eik paaeiaa

Into that vat, there trickles a gentle stream of the most sublime and pure essence of all distilled essences.

this mehi dhhaar chuai ath niramal ras mehi rasan chuaaeiaa

Something wonderful has happened-the breath has become the cup.

eaek j baath anoop banee hai pavan piaalaa saajiaa

There are countless others so won't post them all. It would appear inside all this poetry of guru maharaj they embedded some practical signs for the saadhak. :-) Dhan Guru Maharaj for showing us ignorant fools some milestones on the path. Just had to look for right words.


Edited by Sat1176

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Found the following quite points interesting and inspiring:


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!


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!!! :DO 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.

Edited by Sat1176

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Now this is a bit crazy and over the top. :wacko: Sorry I'm going off on a wild goose chase but the curiosity within seems to be leading me on and on... But fun reading anyway. You never know someone else might experience this sensation and go what on earth is happening to me! Maybe my white hairs will turn black again. lol

Bindu Chakra

Bindu = point, drop

Who has not at some stage dreamt of the fountain of eternal youth, and wished to find it? As in most sagas and myths there is also a kernel of truth in this. For this fountain of youth, vitality and health is located in the Bindu Chakra one of the most mysterious and remarkable energy centres in the human body.The Bindu Chakra lies beneath the cowlick that most people have at the back of their head. Anatomically it is located where the bones of the back and sides of the skull meet (the occiput and the parietal). The direction of the stream of cosmic energy flowing into the Chakra can be seen quite clearly at this point. Some people have two cowlicks, indicating the existence of two energy centres. These people often possess exceptional vitality and creativity, but on the other hand can also be inclined towards hyperactivity and extreme nervousness. In these cases the method described later in this chapter can help to balance out the energy flow again.In most Yoga books the Bindu Chakra is not mentioned, but in Tantra Yoga great importance is attached to the healing and rejuvenating effects of this Chakra.Whilst this energy centre sleeps it is similar to a dot, but when awakened its energy begins to flow or to drip. The Bindu Chakra produces truly astonishing effects. It is a health centre that brings about improved physical, psychic and spiritual health, and is therefore a valuable aid on our spiritual journey. It also helps to quieten our emotions and brings harmony and a sense of wellbeing. With the help of this Chakra we are able to control hunger and thirst and overcome unhealthy eating habits.Concentration on the Bindu Chakra can also be beneficial for depression, nervousness, feelings of anxiety and an oppressive feeling within the heart. A slight pressure with the fingernail on the site of the Bindu Chakra gives rise to a spontaneous feeling of happiness that spreads to the heart. When a child is restless and will not go to sleep it helps to gently massage the Bindu Chakra with soft circular movements for a few minutes the child will soon become quiet and sleepy. But the most outstanding effect of the Bindu Chakra is the production of AMRITA, the nectar of immortality. At the beginning of the Peace Mantra it is said:ASATO MĀ SAT GAMAYATAMASO MĀ JYOTIR GAMAYAMRITYOR MĀ AMRITAM GAMAYALead us from unreality to reality Lead us from darkness into light Lead us from death to immortality.On the physical level this means that with the awakening of the Bindu Chakra the Pineal Gland, which is connected to this centre, becomes active. This gland emits a hormone that has a fountain of youth influence on both body and mind. This is why the Rishis gave it the name Amrita, nectar of immortality. The more active the Bindu Chakra becomes, the more plentifully this precious Amrita flows. It is said in the ancient scriptures that just one concentrated drop is sufficient to make new shoots grow on a piece of dry wood, and bring the deceased back to life. In Āyurveda this life-giving nectar is known as Sanjīvini Bhuti . There are Yogis who eat no food and are nourished exclusively by the nectar from the Bindu Chakra. If we were able to utilise this life elixir for our body we would not only prolong our life but also enjoy perfect health. But, unfortunately, this precious nectar normally drips straight down into the fire of the Manipūra Chakra (Jatarāgni) and is burnt before its effects develop. Through certain Yoga practices we can be successful in catching the drops of nectar in the Vishuddhi Chakra and supplying the body. The Vishuddhi Chakra is responsible for the purification and detoxification of the body if an imbalance occurs in the body due to harmful substances.

In the Gheranda Samhitā (Verses 28-30) it is written:The Sun is in the navel and the moon in the head. The nectar that comes from the moon is consumed by the sun, and the life force is gradually used up in this way.Here the moon stands for the Bindu Chakra and the sun for the Manipūra Chakra. Because the nectar from the Bindu Chakra is constantly being destroyed in the fire of the Manipūra Chakra our body is susceptible to illness and continues to deteriorate with advancing age. In fact the Ātmā is immortal, but in this earthly existence we are bound to the mortal body. Only in this very fragile body can we attain spiritual realisation and liberation (Moksha). Therefore Yogis endeavour to keep their body healthy for as long as possible to enable them to complete their spiritual development in the current lifespan.And this is why the Rishis, in ancient times, sought methods by which this valuable nectar could be gathered within the body and its benefits utilised. They found that they could control the flow of nectar with the help of the Vishuddhi Chakra and the tongue. The tongue possesses subtle energy centres, each of which connects to a specific part of the body or organ. Udāna Prāna, one of the five main Prānas (vital forces), works within the Vishuddhi Chakra and this Prāna Vayu activates the muscles in the throat that control the swallowing of food. Udāna Prāna also directs energy to the head. When the nectar is held firmly in the Vishuddhi Chakra and influenced by Udāna Prāna its effect is set in motion. The way it works is similar to Homeopathy; and like homeopathic medicine its beneficial effects are spread through the whole body via the outgoing energy channels in the tongue.But how are we able to catch this precious nectar with the tongue? Through a technique known as Khecharī Mudrā , which is described in the Hatha Yoga Pradipikā. In this the tongue is rolled back as far as possible until the tip of the tongue reaches deeply into the Pharyngeal cavity. Then the nectar that drips down from the Bindu Chakra can be caught.In order to be able to roll the tongue back far enough some practise is essential. Yogis achieve this by carefully stretching the ligament beneath the tongue, gradually lengthening it through gentle pulling. In this way the tip of the tongue can finally reach the Uvula.The benefits of Khecharī Mudrā are strengthened when it is performed together with Ujjāyī Prānāyāma and Jālandhara Bandha (Chin Lock).Ujjāyī Prānāyāma is a breathing technique with concentration on the process of breathing in the throat. The throat is contracted slightly so that the air flowing through it produces a soft sound, as in deep sleep. Through Jālandhara Bandha the flow of energy is briefly interrupted and the Prāna is held in the throat .Another very effective practice is Viparitkaranī Mudrā , which has been translated as The Energy Regeneration Pose in the system of Yoga in Daily Life. The reason for this is that the nectar flows towards the throat in this inverted position and is therefore prevented from being burnt in the Manipūra Chakra.The symbol of the Bindu Chakra is the MOON; therefore it is also known as Chandra Chakra (Moon Centre). In the inner Cosmos, which is seen by our inner eye in meditation, the Bindu Chakra appears to have a circular opening with a lid almost completely covering it, and from this some light shines forth through a small gap. This glimmer of light that is the emanation of the radiance of the Self in the Sahasrāra Chakra is similar in appearance to the slender crescent of the new moon. If the Bindu Chakra is fully awake and open it shines brightly with a silvery sheen, like the Full Moon.The moon is a symbol of perfection, nectar and energy. Nature receives life-sustaining Prāna from the moon allowing everything to grow and thrive, as moonlight is also essential for the growth of plants and the ripening of fruit not only sunlight. In the Bhagavad Gita (15/13) Lord Krishna says:When I come onto the earth, I preserve all beings through my life-giving power. When I become the nectar-giving moon, I nourish the vegetation.The moon is the symbol of Lord Shiva, and the Mantra of the Bindu Chakra is AMRITAM I am immortal. At the end of the Peace Mantra we sing:OM TRYAMBAKAM YAJĀMAHE SUGHANDHIM PUSHTIVARDHANAMURVĀRUKAMIVA BHANDANĀN MRITYOR MUKSHĪYA MĀMRITĀTOM my adored One, the three-eyed Lord Shiva , who is omnipresentMay He nurture us and bless us with healthMay His blessings liberate us and lead to immortality.This Mantra is known as MAHĀ MRITYUN JAYA MANTRA the glorious Mantra of victory over death.May the light of Shiva fill our consciousness. May the nectar of immortality spread through and expand our inner space (Chidākāsha). Through this nectar all Chakras are brought into harmony. Fear, sadness, anger, resentment and other disease-producing emotions are released in the healing vibration of this Mantra. May it spread fragrance, melodiousness, love, happiness and contentment through the entire world.


Edited by Sat1176

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Bindu referred to above is synonymous to the mustard seed referred to in gurbani.

"The gate of liberation is narrow, less than one-tenth of a mustard seed. The mind has become as big as an elephant; how can it pass through this gate? If one meets such a True Guru, by His Pleasure, He shows His Mercy. Then, the gate of liberation becomes wide open, and the soul easily passes through." (Guru Granth Sahib)

Interesting read below.


The Dot as a symbol: The Point or Dot has been widely used as a symbol for the way in which the unity or unmanifest coexists at all times and places with the gross, external, or manifest worlds.

Cross: The Point or Dot has also been used as a symbol of unity emerging through four lines to form the appearance of two lines crossing. The journey inward is merging back into the point.

Yin-Yang: The Dot shows two fundamental forces of static and active, with the seed of one permeating the other, manifesting as the symbolic 10,000 things, while ever remaining one.

Dot and Crescent: The Point and the Crescent is an ancient symbol of the unmanifest point and the manifest reality, later seen as a five pointed star and crescent.

Light and a Tunnel: People having near-death experiences may report seeing light at the end of a Tunnel. The Tunnel is the subtle channel called Brahma Nadi and the light emerges from Bindu.

Hub of a Wheel: The ever still Hub of the Wheel symbolizes the Self (Atman) and the spokes are the Four Functions of Mind (Manas, Chitta, Ahamkara, Buddhi) engaging the outer world.

OM Mantra: The dot at the top of the OM symbolizes Turiya, the Absolute Reality, or Pure Consciousness. OM is suggested in both the Yoga Sutras and Vedanta. (Described in greater detail below)

Sri Yantra: The highest, most advanced symbol of Tantra has a Dot or Bindu in the center, which also symbolizes this point of divergence and convergence. (Explained further below)

Mustard Seed: The mustard seed has been widely used as a symbol of the smallest point, out of which the largest emerges, and to which that largest returns. (Discussed below)

[Note: These descriptions of Bindu and various symbols are not attempts to universalize the world religions and meditative traditions, which may have quite different practices and views of reality, particularly in the exoteric faces of religion. However, there is a seemingly universal human experience of the Bindu itself on the inner journey, just as the inner experiences of light and sound seem to be common and universal. While the reality is universal, the way of interpreting the experience of Bindu may be different for people of different cultures and religions. See also the article, Mysticism, Yoga, and Religion.]

Edited by Sat1176

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Read something very striking today that litterly made me jump out of myself.

Change your inner dialogue from "I want" to "It wants"

When likes are dislikes arise from the lake of the mind, we may say or think words like, "I want this or that," or "I don't like this or that." However

It is not the "I" who wants this or that. It is the "It" that wants this or that.

You will begin to push yourself away from body and even ego association. My head started hearting even by just thinking it.

Edited by Sat1176

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I have almost come to the end of watching these videos and feel I have been given a rocket boost in faith and determination. I cannot recommend this lecture highly enough to anyone following the path of spirituality.

You will learn about truthful living, breath, prem/love, varaag (non attachment), and mantra jaap. All the core foundations of spiritual Sikhi.

Edited by Sat1176

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