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Sat1176

Sweet Nectar Taste in Mouth From Simran

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Being totally honest with you all. Please don't think I'm some mega abhyaasi. I am not actually putting in as much effort as you might think. I'm sure you all do much more simran than das and are more dedicated. That is why I'm always questioning and doubting my own experiences. Because if I compare the amount of simran I do compared to what seems to be manifesting I think to myself, it can't be that easy. I haven't even got to the stage where I sit down for a fixed period time everyday. My simran just consists doing simran whenever I can throughout the day. Even if it is in 1 minute bursts or longer. The biggest contributor to progress must be Waheguru's grace and Sangat and technique and clarity of your own mind (how much do you let issues bother you and disturb your inner peace).

Learn to focus on the sound for the gurmantar that comes out of your mouth. I just put my all my dhyaan about an inch or two in front of my lips. Learn to sit that mind at the position and listen to your own voice. When your mind gets used to sitting there you certainly notice the difference and can feel and hear the jaap as it's happening. Mind becomes 100% focused on the jaap and does not wonder off. Take it slow, it's not a race. You will feel so much anand when you get into the grove you won't want to stop. That is all I'm doing nothing more and nothing less. The way I've been taught is to lock the mind on the gurmantar rather than having vichar/thoughts. The biggest hurdle and wall between us and god realisation is our thoughts. As they reduce changes begin to manifest. This approach seems to be the easiest I've come across and appears to be leading to progress really quickly after I have tried so many other techniques. i.e dhyaan on trikuti, heart or navel etc.

Try and reduce jealousy and slander of others in your day to day life. Be humble and polite to everyone regardless or caste, creed or faith. Try not to hurt anyone else feelings and to see God in all.

WaheGuru

Edited by Sat1176

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The drips are definitely becoming more intense. Yesterday during simran this stuff was just falling down from the roof of the pallet. I think I have reached the stage where I just accept it and learn to enjoy it. Nothing much more one can do.

Bhagat Singh, I think we just have to draw the line what tests we can perform and post on here. Lol

Sat I think you are letting your imagination run too far with this lol.

I am just saying that the next time you get it, spit it into a kauli and get someone to taste it. Lucky you do the same.

That's the first thing I woulda done if I had this thing in my mouth.

just falling down from the roof of the pallet.

Lucky is your experience similar to Sat's?

The roof of pallet seems far away from Pineal gland tho... :mellow:

level05pinealGland.jpg

Edited by BhagatSingh

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I am just saying that the next time you get it, spit it into a kauli and get someone to taste it. Lucky you do the same.

That's the first thing I woulda done if I had this thing in my mouth.

I'm sorry that is taking things too far and is just gross. It doesn't matter if anyone else can taste it because your own senses are telling you there is something sweet in the mouth. That's enough for me.

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I'm sorry that is taking things too far and is just gross.

Where are you from?

It doesn't matter if anyone else can taste it because your own senses are telling you there is something sweet in the mouth. That's enough for me.

Well I want to know whether this is indeed present in the saliva like the article says or whether it is "anhat" unstruck so to speak.

Edited by BhagatSingh

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Lucky is your experience similar to Sat's?

The roof of pallet seems far away from Pineal gland tho... :mellow:

Actually, I have just had a hint of this occasional taste compared to Sat.

Problem is that sometimes I have got too absorbed in my visual perceptions during simran.

When this happens, I find that I get stuck at that level and begin to fall back if anything.

I see the sweet taste as a sign of good progress in meditation and that you are going the right way.

However, there is definitely a major element of DEVOTION involved. You see the woman I know at my kundalini classes said to me that this sweet nectar is only tasted by meditators that are devoted to a higher conscious or God. She has had the sensation for years and years and she said that there are lots of people out there who only meditate to gain powers like clairvoyance or psychic abilities (ridhi sidhis). She said that none of these people get the sweet sensations because there devotion is only to their self-ego !!

This is what I find amazing :excl:

So, I don't think that the Blaine or Uri Gellar types (one's who meditate for mind powers only!) will comprehend the sweet nectar.

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I remember hearing him in an interview that YES, he does meditate.

He is all about the powers of the mind and his bigger achievements are not the tricks or illusions but his ability to get his mind to accomplish the extremes.

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I remember hearing him in an interview that YES, he does meditate.

He is all about the powers of the mind and his bigger achievements are not the tricks or illusions but his ability to get his mind to accomplish the extremes.

Ok but what extremes are you talking about aside from tricks and illusions?

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You would have to see and check his achievements like the extreme endurance displays of being buried alive, suspended in a glass box above the Thames, standing on a very short space on a very high tower in NY I think it was....etc.. the list and records he broke go on and on. ...............

I get the feeling that this kind of stuff fascinates you too !

Edited by Lucky

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Being totally honest with you all. Please don't think I'm some mega abhyaasi. I am not actually putting in as much effort as you might think. I'm sure you all do much more simran than das and are more dedicated. That is why I'm always questioning and doubting my own experiences. Because if I compare the amount of simran I do compared to what seems to be manifesting I think to myself, it can't be that easy. I haven't even got to the stage where I sit down for a fixed period time everyday. My simran just consists doing simran whenever I can throughout the day. Even if it is in 1 minute bursts or longer. The biggest contributor to progress must be Waheguru's grace and Sangat and technique and clarity of your own mind (how much do you let issues bother you and disturb your inner peace).

Learn to focus on the sound for the gurmantar that comes out of your mouth. I just put my all my dhyaan about an inch or two in front of my lips. Learn to sit that mind at the position and listen to your own voice. When your mind gets used to sitting there you certainly notice the difference and can feel and hear the jaap as it's happening. Mind becomes 100% focused on the jaap and does not wonder off. Take it slow, it's not a race. You will feel so much anand when you get into the grove you won't want to stop. That is all I'm doing nothing more and nothing less. The way I've been taught is to lock the mind on the gurmantar rather than having vichar/thoughts. The biggest hurdle and wall between us and god realisation is our thoughts. As they reduce changes begin to manifest. This approach seems to be the easiest I've come across and appears to be leading to progress really quickly after I have tried so many other techniques. i.e dhyaan on trikuti, heart or navel etc.

Try and reduce jealousy and slander of others in your day to day life. Be humble and polite to everyone regardless or caste, creed or faith. Try not to hurt anyone else feelings and to see God in all.

WaheGuru

nice post satt veerji this is all what we need :)...... there are sooooooooo many things in bhagti wich wich one will we tell,and expalin.....ridhi will come ,sidhi will come but you know we should not get into all this and just keep on focusing on wahguruji and what u said in ur post .....keep going dear brother ...im wayyyyyy back :(

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Being totally honest with you all. Please don't think I'm some mega abhyaasi. I am not actually putting in as much effort as you might think. I'm sure you all do much more simran than das and are more dedicated. That is why I'm always questioning and doubting my own experiences. Because if I compare the amount of simran I do compared to what seems to be manifesting I think to myself, it can't be that easy. I haven't even got to the stage where I sit down for a fixed period time everyday. My simran just consists doing simran whenever I can throughout the day. Even if it is in 1 minute bursts or longer. The biggest contributor to progress must be Waheguru's grace and Sangat and technique and clarity of your own mind (how much do you let issues bother you and disturb your inner peace).

Learn to focus on the sound for the gurmantar that comes out of your mouth. I just put my all my dhyaan about an inch or two in front of my lips. Learn to sit that mind at the position and listen to your own voice. When your mind gets used to sitting there you certainly notice the difference and can feel and hear the jaap as it's happening. Mind becomes 100% focused on the jaap and does not wonder off. Take it slow, it's not a race. You will feel so much anand when you get into the grove you won't want to stop. That is all I'm doing nothing more and nothing less. The way I've been taught is to lock the mind on the gurmantar rather than having vichar/thoughts. The biggest hurdle and wall between us and god realisation is our thoughts. As they reduce changes begin to manifest. This approach seems to be the easiest I've come across and appears to be leading to progress really quickly after I have tried so many other techniques. i.e dhyaan on trikuti, heart or navel etc.

Try and reduce jealousy and slander of others in your day to day life. Be humble and polite to everyone regardless or caste, creed or faith. Try not to hurt anyone else feelings and to see God in all.

WaheGuru

It's good that you can lock your mind on the sound because I find that I can only do that sometimes.

I started by keeping focus on trikurti in my early days and have really got into that habit so to speak. However, I do try and keep as much focus on the gurmantar and naad and it is only since then that I have began to sense the anhat naad.

Sometimes, I find that I can go into silent jap and simran within a minute or so and other times I go back and forth.

I think I shall try your advice of focusing near the mouth and try not to visualize but I know this may be tricky for me because I've been experiencing some tricky encounters that seem to divert the waheguru simran dhian away and halt my progress.

I seem to be accustomed to doing both the trikurti dhian and listening of gurmantar at the same time.

Maybe a fresh and different approach will be beneficial so that I stop getting stuck at the same plays of maya.

.

Edited by Lucky

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I also heard Giani Thakur Singh Ji many times saying that abhyasis feel as if they are gulping in loads of Amrit. Gurbani is sweet. Partiularly, one singh who used to do 25 japjis in whole day started to have this feeling nectar in his mouth & tongue.

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I guess all our approaches become personal and unique to us at some level.

I can't seem to adjust away from the trikuti focus, maybe because I started off that way !

In effect, I have to do both the gurmantar and third eye focus in order to get that steady state.

I also find that if I'm not focusing on trikuti, then I can't go into silent jap that easily or quickly.( I like to be doing silent jap within a minute or two usually)

The other thing is that I also found my breathing becomes more centralized (equal in both nostrils) whilst I am using this method of focusing on gurmantar.

With me, the third eye focus helps the feelings of transcendent joy that I can encounter whilst doing kundalini yoga. The meditatively third eye focused kriyas in the class environment can sometimes only be described as bliss and spiritual ecstasy :P

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I was just reading gurbani this morning and guru ji took me to sidh gost which I absolutely love and find ever so inspiring. Was just reading a couple of posts after that in the meditation experiences thread and came to the following notes that had been made which are totally relevant to this topic.

http://www.sikhawareness.com/index.php/topic/12279-meditation-my-experiance-am-i-allowed-to-share/?p=130408

Things get really interesting from Ang 968.. :D Bhagat Kabeer Ji explains how he met Waheguru.

Make your body the vat, and mix in the yeast. Let the Word of the Guru`s Shabad be the molasses.

kaa-i-aa kalaalan laahan mayla-o gur kaa sabad gurh keen ray.


Cut up desire, sexuality, anger, pride and envy, and let them be the fermenting bark.

tarisnaa kaam kroDh mad matsar kaat kaat kas deen ray.

Is there any Saint, with intuitive peace and poise deep within, unto whom I might offer my meditation and austerities as payment?

ko-ee hai ray sant sahj sukh antar jaa ka-o jap tap day-o dalaalee ray.

I dedicate my body and mind to whoever gives me even a drop of this wine from such a vat. ||1||Pause||

ayk boond bhar tan man dayva-o jo mad day-ay kalaalee ray. rahaa-o.

I have made the fourteen worlds the furnace, and I have burnt my body with the fire of God.

bhavan chatur das bhaathee keenHee barahm agan tan jaaree ray.

My mudra - my hand-gesture, is the pipe; tuning into the celestial sound current within, the Shushmanaa - the central spinal channel, is my cooling pad.

mudraa madak sahj Dhun laagee sukhman pochanhaaree

Pilgrimages, fasting, vows, purifications, self-discipline, austerities and breath control through the sun and moon channels - all these I pledge.

tirath barat naym such sanjam rav sas gahnai day-o ray.


My focused consciousness is the cup, and the Ambrosial Nectar is the pure juice. I drink in the supreme, sublime essence of this juice.

surat pi-aal suDhaa ras amrit ayhu mahaa ras pay-o ray.

The pure stream constantly trickles forth, and my mind is intoxicated by this sublime essence.

nijhar Dhaar chu-ai at nirmal ih ras manoo-aa raato ray.

Says Kabeer, all other wines are trivial and tasteless; this is the only true, sublime essence.

kahi kabeer saglay mad chhoochhay ihai mahaa ras saacho ray.

Make spiritual wisdom the molasses, meditation the flowers, and the Fear of God the fire enshrined in your mind.

gurh kar gi-aan Dhi-aan kar mahoo-aa bha-o bhaathee man Dhaaraa.

The Shushmanaa, the central spinal channel, is intuitively balanced, and the drinker drinks in this wine.

sukhman naaree sahj samaanee peevai peevanhaaraa.

When that wine rises up, one tastes the sublime essence of this juice, and sees across the three worlds. Pause

unmad chadhaa madan ras chaakhi-aa taribhavan bha-i-aa uji-aaraa. rahaa-o.

Joining the two channels of the breath, I have lit the furnace, and I drink in the supreme, sublime essence.

du-ay pur jor rasaa-ee bhaathee pee-o mahaa ras bhaaree.

[This pangti above really caught my attention. It is explaining how the nectar is being extracted and drank. The first time I read this I thought the reference was to balancing the ida and pingula but it is not. What I learned from the video from Swami Rama is that if you breath without pausing between inhale and exhale and not pausing when you transition between exhale and inhale you create what is known as brahm agan (fire of god). This is what I think is meant by joining the two channels of the breath. So the technique is to say Wahe (inhale) no pausing and immediately say Guru with exhale whilst focusing on the sound of the shabad Waheguru or if you can here the Anhad Shabad listen to that. When you reach the end of the Guru and exhale immediately start the next Wahe and Inhale, creating a smooth circular motion of the breath and jaap. If Guru ji showers his grace then the amrit nectar should flow... Was trying to figure out how to get mine back!]

I have burnt both sexual desire and anger, and I have been emancipated from the world.

kaam kroDh du-ay kee-ay jalaytaa chhoot ga-ee sansaaree.

The light of spiritual wisdom enlightens me; meeting with the Guru, the True Guru, I have obtained this understanding.

pargat pargaas gi-aan gur gammit satgur tay suDh paa-ee.

Slave Kabeer is intoxicated with that wine, which never wears off. [you can say that again!!! It stays for a very long time hence the reason for the topic creation]

daas kabeer taas mad maataa uchak na kabhoo jaa-ee.

One who takes pride in himself is stuck with thorns; no one can pull them out.
karai gumaan chubheh tis soolaa ko kaadhan ka-o naahee.

Here, he cries bitterly, and hereafter, he burns in the most hideous hell.

ajai so chobh ka-o bilal bilaatay narkay ghor pachaahee.

What is hell, and what is heaven? The Saints reject them both.

kavan narak ki-aa surag bichaaraa santan do-oo raaday.

I have no obligation to either of them, by the Grace of my Guru.

ham kaahoo kee kaan na kadh-tay apnay gur parsaaday.


Now, I have mounted to the throne of the Lord; I have met the Lord, the Sustainer of the World.

ab ta-o jaa-ay chadhay singhaasan milay hai saringpaanee.

The Lord and Kabeer have become one. No one can tell them apart.

raam kabeeraa ayk bha-ay hai ko-ay na sakai pachhaanee.

I am a dog at Your Court, Lord.
ham kookar tayray darbaar.

I open my snout and bark before it. Pause
bha-ukahi aagai badan pasaar.

I hope I have understood that shabad correctly and apologies if not.

Edited by Sat1176

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Sounds like acid reflux to me. You will know when it's amrit ras coz it's very sweet indeed. Like drinking sugary water.

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experiencing a bitter or metallic taste in mouth after chanting, does it mean anything or will lead to more sweetness?

or is it just due to some acid reflux?

Try meditating on an empty stomach ie at least 4 hours after you have eaten.

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Interesting

DHARNA OR SAMYAM (ABSORPTION OR CONCENTRATION)

Having controlled the pranas through pranayam, and the senses through pratyahara, the student of yoga has now to fix his mind on something. It may be fixed on something without, like an idol or a picture, or any other kind of representation; or it may be fixed on something within, on any of the bodily centers in the pind, or on any idea or on any of the astral centers in the und. Dharna, then, consists in fixing the mind on a particular place, object, idea or center, as one may find convenient. Any type of dharna helps in making the mind steady and is beneficial in its own way. (i) Dharna on any of the sense perceptions provides steadiness to the mind by collecting the wandering wits at the focal point.

a) On the tip of the nose, it gives an experience of diuyn gandh or divine fragrance. It is called uarta siddhi.

B) On the tip of the tongue, it gives the experience of the taste of divya essence or divine-stuff; manna and nectar. The divine knowledge of taste is known as asuadan.

c) On the middle of the tongue, it gives the experience of the divya touch or proximity of the sublime presence. The divine knowledge of touch is known as vidana.

d) On the root of the tongue, it gives the experi- ence of divya sounds or holy harmony. It is called srauana.

e) On the palate or roof over the tongue, it gives the experience of the divya colors or elemental bril- liance. This divine knowledge of sight is called adarsha.

Edited by Sat1176

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Maskeen ji also mentions the nectar from simran in his book Prabhu Simran.

Meditators in the Sikh world have been using rosary on a wide scale. By repeating Mool Mantra with rosary mind gets concentrated quickly. When some concentration is obtained by repeating Mool Mantra with the help of rosary and thereafter if Gur Mantra Waheguru, Waheguru is uttered repeatedly and loudly with the tongue, then with the grace of Guru ji, nectarious flavour starts trickling quickly. When repeating the name of God starts giving flavour then the name dwells on the tongue:-

prabh jee baseh saadh kee rasanaa.
God abides upon the tongues of His Saints.
Naanak jan kaa daasan dasanaa.
Nanak is the servant of the slave of His slaves.

kabeer maeree simaranee rasanaa oopar raam.
Kabeer, my rosary is my tongue, upon which the Lord's Name is strung.
kanthae maalaa jihavaa raam.
The mala is around my neck, and the Lord's Name is upon my tongue.

sehans naam lai lai karo salaam.
I repeat the Naam, the Name of the Lord, a thousand times, and bow in reverence to Him.


Now the Name which has dwelt on the tongue, is the rosary in the neck. This is the meditation of God. Appearance of flavour is the identification that the name has dwelt on the tongue. When such a person pronounces Waheguru, then a holy atmosphere is created around. If an uninitiated person comes near such a person, then his tongue will also utter Waheguru. Due to this reason these
words have been added in the Ardas:-

Introduce such lovely saints and Gurmukhs and due to union with them, we may recall Your name.

 

Edited by Sat1176

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Bhagat!!!! You want to tell us anything??? lols

Lololo

So I got sweet taste in my mouth the other day while I was meditating, planning to do some painting.

It was in the back of my throat.

I tried cleaning it with water, with clean air (because the sweet quality kinda felt air-like), and then later on, I tried flooding it with masala and sweets and stuff.

It still remained, although at a reduced level.

Then I went to bed and it was gone when I woke up.

Twas cool! :D

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