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nwm  AiBAws  kmweI dw  tIcw tIcw:  nwm nUM mn Aqy  qn iv`c  vswauxw a)  suriq, jIB, A`KW, gly qy pyt  iv`c vswieAw  jw skdw hY[ iehnW QwvW qy nwm nUM vswaux dw Xqn  krnw hY qy krdy rihxw hY[ A)  nwm gw ky, bol bol  ky, sux sux ky qy ilK ilK ky vswauxw hY[ lMby AiBAws  nwl kwmXwbI imldI  hY[ kwhlwpx qy hT TIk nhI hY[ ieh sihj  dw mwrg hY[ e)  nwm AiBAws kmweI  dI  jugqI smJx dI  loV hY[ suxn dI  jugqI pihlw  pVHwA:  mn q`k  phuMc  ky nwm  mn  iv`c  vswauxw kdm-1 : bulW  v`l  iDAwn  r`K ky rsnw nwl bolxw qy Avwj iv`c iDAwn  r`Kxw  qy suxnw[ kdm-2 : iDAwn  bulW qy dovyN  kMnW qy r`KidAW hoieAW  rsnw nwl bolxw,  Avwj  iv`c iDAwn  r`Kxw qy   suxnw[ kdm-3 : iDAwn  gly qy kMnW qy r`K ky rsnw nwl bolxw, Avwj nUM isr  iv`c  mihsUs krky, Avwj iv`c iDAwn  r`K ky suxnw[ kdm-4 : iDAwn  isr  au`pr  r`K ky rsnw nwl bolxw, Avwj nUM isr  dy auprly ih`sy iv`c qwlU dy Q`ly mihsUs krnw, iDAwn  Avwj  iv`c itkwauxw qy mn  rwhIN suxnw[AslI nwm AiBAws kmweI, mn  jW suriq rwhIN bolx qy suriq  rwhIN suxn  dI  AvsQw qoN  AwrMB huMdI  hY[ies styj  qy hr  roj  phuMc  ky AiBAws kmweI  krI  jwxI  hY[ dUjw  pVHwA:  mn qy  qn  iv`c  nwm  vswauxw kdm-5 :  rsnw nwl bolidAW hoieAW, iDAwn  gly iv`c  r`K ky Avwj  iv`c  joV  ky gly dy AMdr  Q`ly nUM r`Kx dw Xqn  krnw hY[ smW AwpxI  suivDw qy rs  Anuswr[ kdm-6 : ihrdw nwBI  dy Q`ly pyt  iv`c hY[ iDAwn  Q`ly nUM pyt qy r`K ky rsnw rwhIN bolxw,  Avwj nUM PyPiVAW dI  nwlI iv`c jW  Q`ly mihsUs krky iDAwn  Avwj iv`c joVidAW  hoieAW ihrdy nUM suxwauxw[rsnw nwl boldy smyN  pyt dI  hrkq hoxI  cwhIdI  hY[ smW AwpxI  suivDw qy rs Anuswr[ kdm-7 : iDAwn  pyt qy  jW  pyt v`l r`K ky pyt dI  hrkq kridAW rsnw nwl bolxw, Avwj  gly qy isr  iv``c mihsUs kridAW  iDAwn  Avwj iv`c itkwauxw qy suxnw[smW AwpxI  suivDw qy rs 

kdm-8 : iDAwn  pyt qy r`K ky pyt  dI  hrkq kridAW rsnw nwl bolxw, Avwj  nUM isr  dy  au`pr (qwlU dy Q`ly)  mihsUs kridAW, iDAwn  Avwj iv`c  itkwauxw qy suxnw[smW AwpxI  suivDw qy rs Anuswr[ kdm-9 : ibnW bolx qoN  Dun  nUM mn  iv`c mihsUs kridAW Dun  c  iDAwn  r`K  ky  bYTy rihxw[ ipAwr nwl  suxn  dI  jugqI qIjw  pVHwA:  auprokq  nOvyN  kdmW  iv`c  ipAwr  nwl bolx  qy suxn dw  Xqn  kridAW AiBAws  kmweI  krnI  hY[ kdm-10 : bulW  v`l  iDAwn  r`K ky rsnw  nwl bolxw qy Avwj iv`c iDAwn  r`Kxw qy ipAwr  nwl suxnw[ kdm-11 :  iDAwn  bulW qy  dovyN  kMnW qy r`KidAW hoieAW rsnw nwl bolxw, Avwj  iv`c iDAwn  r`Kxw qy  ipAwr  nwl suxnw[ kdm-12 : iDAwn  gly qy kMnW qy r`K ky rsnw nwl bolxw, Avwj nUM isr  iv`c  mihsUs krky, Avwj iv`c  iDAwn  r`K ky  ipAwr  nwl suxnw[ kdm-13 :  iDAwn  isr  au`pr r`K ky rsnw nwl bolxw, Avwj nUM isr  dy auprly ih`sy iv`c qwlU dy Q`ly mihsUs krnw, iDAwn  Avwj  iv`c itkwauxw qy mn  rwhIN ipAwr  nwl suxnw[AslI nwm AiBAws kmweI, mn  jW suriq rwhIN bolx qy suriq rwhIN suxn  dI  AvsQw qoN  AwrMB huMdI  hY[ies styj  qy hr roj  phuMc ky AiBAws kmweI  krI  jwxI  hY[ kdm-14 :  rsnw nwl ipAwr  nwl bolidAW hoieAW,  iDAwn  gly iv`c r`K ky Avwj iv`c joV ky gly dy AMdr  Q`ly nUM r`Kx dw Xqn  krnw hY[ smW AwpxI  suivDw qy rs Anuswr[ kdm-15 :  ihrdw nwBI  dy  Q`ly pyt  iv`c hY[ iDAwn  Q`ly nUM pyt qy r`K ky rsnw rwhIN bolxw, Avwj nUM PyPiVAW dI  nwlI iv`c jW  Q`ly mihsUs krky iDAwn  Avwj iv`c joVidAW hoieAW ihrdy nUM suxwauxw[rsnw nwl boldy smyN  pyt dI  hrkq hoxI  cwhIdI  hY[ smW AwpxI  suivDw qy rs Anuswr[ kdm-16 : iDAwn  pyt qy jW pyt  v`l  r`K ky pyt  dI  hrkq kridAW rsnw nwl bolxw, Avwj gly qy isr  iv``c mihsUs kridAW  iDAwn  Avwj iv`c itkwauxw qy ipAwr  nwl suxnw[smW AwpxI  suivDw qy rs Anuswr[ kdm-17 :  iDAwn  pyt qy  r`K ky pyt  dI  hrkq kridAW rsnw nwl bolxw, Avwj nUM isr  dy au`pr (qwlU dy Q`ly)  mihsUs kridAW, iDAwn  Avwj iv`c  itkwauxw qy  ipAwr  nwl  suxnw[smW AwpxI 

kdm-18 : ibnW bolx qoN  Dun  nUM mn  iv`c mihsUs kridAW Dun  c  ipAwr  nwl  iDAwn  r`K ky bYTy rihxw[ cOQw  pVHwA:  BweI  gurdws jI  dy Amolk kQn Anuswr  surq, Avwj qy Sbd  (mUrq)  dy sumyl nwl Agm pRmysr  q`k phuMc  ho skdI  hY[ ies vwsqy, cOQy  pVHwA iv`c Dun  (Avwj),  Sbd  (vwihgurU Sbd dI  mUrq)  qy surq dw mn  qy qn  iv`c sumyl krn  dw Xqn  krnw hY[ iqMnW dw sumyl bhuq hI sihj nwl hoxw hY[ auprokq id`qy  nOvyN  kdmW iv`c  iqMnW dw  sumyl kridAW nwm AiBAws kmweI  krnI  hY[ Sbd  surq dy sumyl vwsqy  kuJ  ivSyS Xqn  krny hn[ Sbd  ny A`KW rwhIN surq iv`c jwxw Aqy vsxw hY[ ivSyS  Xqn: kdm-19 :  vwihgurU Sbd  nUM ivrlw ivrlw kr  ky  ipAwr  nwl 15-20 vwr  ilKxw[ kdm-20 : ilKy hoey SbdW  nUM ipAwr  nwl vyK ky ipAwr  nwl bolxw[ kdm-21 : A`KW mIt  ky vwihgurU Sbd  dI  mUrq A`KW  iv`c bxwauxI  Aqy  ieh AiBAws krnw[ kdm-22 :  iPr  vwihgurU Sbd  nUM ipAwr  nwl ilKxw, pVHnw qy A`KW iv`c Sbd  dI  mUrq bxwauxI[ kdm-23 : pihlW vwihgurU  Sbd  dI  mUrq A`KW iv`c  bxwauxI  Aqy iPr  bolxw[ies qrHw ieh AiBAws krnw[ kdm-24 : vwihgurU Sbd  dI  mUrq surq iv`c bxwauxI  qy bolxw Aqy ieh AiBAws krnw[ kdm-25 : vwihgurU Sbd  dy sit`kr  sOx vwly kmry iv`c, rsoeI, dPqr  qy kwr  dI  ipClI sIt  qy suivDw Anuswr lw lYxy cwhIdy hn[ sit`kr  au`pr  ilKI vwihgurU Sbd  dI  mUrq nUM ipAwr  nwl vyKxw qy A`KW qy mn  iv`c vswaux dw Xqn  krnw jI[ kdm-26 : bu`lW v`l iDAwn  r`K ky mUMh iv`c jW rsnw qy Sbd  dI  mUrq bxw ky  bolxw qy Avwj  iv`c iDAwn  r`Kxw qy suxnw[ kdm-27 : iDAwn  bu`lW qy  dovyN  kMnW qy r`KidAW hoieAw mUMh iv`c jW rsnw qy  Sbd  dI  qsvIr  bxw ky bolxw, Avwj  iv`c iDAwn  r`Kxw qy suxnw[ kdm-28 : iDAwn  gly qy kMnW qy r`K ky gly iv`c Sbd  dI  mUrq bxw ky, rsnw nwl bolxw Aqy Avwj nUM isr  iv`c mihsUs krky  Avwj iv`c iDAwn  r`K  ky  suxnw[ kdm-29 : iDAwn  isr  au`pr r`K ky Sbd  dI  mUrq  v`l  iDAwn  Dr  ky, rsnw  nwl bolxw, Avwj nUM isr  dy  auprly ih`sy iv`c  qwlU dy Q`ly mihsUs krnw, iDAwn  Avwj qy Sbd  dy sumyl iv`c itkwauxw qy mn  rwhIN suxnw[koiSS kIqI  jwvy ik  isr  iv`c Avwj  qy Sbd  dI  qsvIr  Awps iv`c imly hox[   

kdm-30 : iDAwn  gly iv`c  Sbd  dI  mUrq qy r`K ky, rsnw nwl bolidAW hoieAw iDAwn  Avwj iv`c joV ky gly dy AMdr  Q`ly nUM  r`Kx dw Xqn  krnw hY[smW AwpxI  suivDw qy rs  Anuswr[ kdm-31 :  ihrdw nwBI  dy  Q`ly pyt  iv`c hY[ iDAwn  Q`ly nUM pyt iv`c Sbd  dI  mUrq qy r`K ky rsnw rwhIN bolxw, Avwj nUM PyPiVAW dI  nwlI iv`c jW Q`ly  mihsUs krky  iDAwn  Avwj iv`c joVidAW hoieAw ihrdy nUM suxwauxw[  rsnw nwl boldy smyN  pyt dI  hrkq hoxI  cwhIdI  hY[  smW AwpxI suivDw qy rs Anuswr[ kdm-32 : iDAwn  pyt qy  jW pyt  iv`c Sbd  dI  mUrq  qy r`K ky pyt  dI  hrkq  kridAW  rsnw nwl bolxw, Avwj  gly qy isr  iv`c mihsUs kridAW  iDAwn  Avwj qy Sbd  dI  mUrq dy sumyl qy itkwauxw qy suxnw[ smW AwpxI  suivDw qy rs Anuswr[ kdm-33 : iDAwn  pyt qy  jW pyt  iv`c Sbd  dI  mUrq  qy r`K ky pyt  dI  hrkq  kridAW  rsnw nwl bolxw, Avwj  nUM isr  dy aupr (qwlU dy Q`ly)  mihsUs  kridAW  iDAwn  Avwj  qy  Sbd  dI  mUrq  dy sumyl qy itkwauxw qy suxnw[ smW AwpxI suivDw qy rs Anuswr[ kdm-34 : ibnW bolx qoN  nwm qy Dun  dy sumyl nUM mn  iv`c, A`KW iv`c, mUMh iv`c, gly iv`c qy pyt  iv`c mihsUUs kridAW hoieAW  iDAwn  iv`c bYTy rihxw[  iDAwn  Ac`l qy inrMqr  hoxw cwhIdw hY[ ieh mn dy ibSrwm  jW nwm r`qy dI  AvsQw hY[ ieh AvsQw sihj  nwl, ibnW hT kIqy pRwpq krn  qy r`Kx dw Xqn  krdy rihxw  cwhIdw hY[ not:  (i)  cOQy pVHwA iv`c  iDAwn  Avwj qy Sbd  dI  mUrq qy hoxw cwhIdw hY[  koiSS krdy rihxw hY  ik Avwj qy Sbd  dI  mUrq iml jwx qy iDAwn  iehnW  dohW iv`c itk jwvy[ (ii)  isr  nIvW krky,  ibnW bolx qoN, pyt  v`l  vyKidAW hoieAw, Sbd  dI  mUrq pyt  iv`c jW pyt  dy au`qy Aqy mn  iv`c bxweI  r`KxI[ (iii)  auprokq nukiqAW iv`c  id`qw hoieAw AiBAws pihlW bol  bol ky krn  nwl,  Sbd  dw itkwau mn iv`c mihsUs hox au`qy, surq Sbd  dy myl nUM joVI  r`Kx dI  AiBAws kmweI  ibnW bolx qoN, sihj  nwl suivDw Anuswr krdy rihxw hY[ (iv)  AwpxI  suivDw qy rs  dy muqwibk hr  ie`k  kdm  qy smW lwieAw jw skdw  hY[ (v)  siqgurU jI dI  ikRpw  nwl hI  surq, Sbd  qy  Dun  dw sumyl ho  ky  Agm  qy Agocr vwihgurU jI dy  drSn  hoxy  hn[  iqMnW  dw pUrw  sumyl kyvl qy  kyvl  gurpRswid nwl hI hoxw  hY[ (vi)  ibnW bolx qoN, ipAwr  jW Bwau dw Sbd  au`TidAW, bYTidAW, quridAW,  lytidAW mn  iv`c hr  smyN r`Kx dw Xqn  krnw hY jI[ 

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:-)) Thank you so much Veer.

Also if you find some good read or shabad ( i can japp) on Jeevan Jach or Maya vich kive vicharna then please please mainu dena ji. This detachment concept sounds so good but is too tough for me. 

Waheguru

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1 hour ago, Sukh_preet said:

:-)) Thank you so much Veer.

Also if you find some good read or shabad ( i can japp) on Jeevan Jach or Maya vich kive vicharna then please please mainu dena ji. This detachment concept sounds so good but is too tough for me. 

Waheguru

 

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If one wants to get success in any practice, will power and repetition are the tools to use for it.

So too, to keep Nam simran in mind, the best way is to do is, as said by Guru Jee:

Saas Saas SIMROH GOBIND.

SSA.

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XPOSITION  OF  PRINCIPAL  GURMAT  DEVICE  (JUGTI)  OF LISTENING  AND  FUSION  OF  CONSCIOUSNESS  WITH  SOUND AND  IMAGE  OF  GURMANTER  (UNION  OF  SURAT  WITH  DHUN AND GURMANTER)  Definition  of listening Through  the  grace  of  Sri  Guru  Nanak  Devji,  astonishing  benefits  of  word  listening  are  available in  Japji  Sahib,  for  the  salvation  of  the  people  of  the  entire  world.  Listening  (Suniye)  does  not constitute  ordinary  hearing.  What  exactly  is  complete  or  real  listening?  The  meaning  of complete  listening  is  achieving  a  state  of  absolute  union  of  consciousness  and  sound,  and maintaining  this  union  as  if  both  the  entities  have  been  sewn  together.  If  this  state  of  complete union  persists  with  each  breath  and  at  all  times,  then  it  is  a  state  of  complete  peace  and  a  sign of  being  a  perfect  human  being  or  a  saint  (Gurmukh  avastha).  This  state  can  be  achieved  with the  Guru’s  grace  by  understanding  and  following  the  correct  technique  with  intense meditation,  concentration  and  self-discipline.   General  guidelines  for the Art  of Speaking andTechnique of  Listening: (a)  Gurmanter  (Waheguru)  should  be  spoken  very  softly  and  slowly so  as  to  feel  the  airtype  sound  vibrations  in  the  throat  going  upwards  towards  and  in  the  head  while focusing    on  both  ears  with  full  attention  of  mind    as  well  as  body.    Stay  relaxed  and focused  on  sound  vibrations  while  repeating  the  Gurmanter.  Gurmanter  can  be repeated  as  one  word  but  focus  should  be  fully  on  sound  vibrations  and  not  on  breath. Initially,  one  should  repeat  recitation  of  Gurmanter  as  many  times  as  can  be  done conveniently  in one  breath  because  it  would  help  in keeping  the  focus  on  sound  vibrations.   (b)  When  one  starts  feeling  sound  vibrations  in  the  head,  focus  should  be  shifted  to  the  highest point  or  spot  in  the  head  where  such  vibrations  are  being  felt.  Stay  focused  at  the  point  while repeating  the  Gurmanter. (c)  The  point/spot  in  the  head  with  Name-practice  will  move  upwards  and  deeper  in  the  head. With  further  practice,  point/spot  of  sound  vibrations  will  become  thinner  and  thinner  and more  pointed.  Focus  should  continue  to  be  shifted  to  the  point/spot  where  sound  vibrations are being  felt. (d)  While  doing  Name-practice,  efforts  be  made  to  bring  and  keep  consciousness  as  close  to sound  vibrations  as  possible  in  a  relaxed  manner  keeping  in  view  the  fact  that  in  perfect listening, fusion  of  consciousness and  sound  should  take  place.   (e)  If  one  can  focus  on  the  highest  and  the  deepest  point/spot  in  the  head  without  uttering Gurmanter,  one  should  stay  focused  thereon  as  long  as possible. 

(f)  With  marked  improvement  in  the  art  of  speaking  and    technique  of    listening,  musical  sounds called  ‘Naads’  will  be  heard.  One  can  stay  focused  on  the  deepest  sound  to  improve  and  keep the focus  on  inward  listening. (g)  Maximum  time  be  spent  on  Name-practice  as  per  convenience.  Best  time  for  Name-practice are the  ambrosial   hours in  a noise-free  and  clean  environment Standards for  measuring  progress: The  progress  on  the  path  of  true  listening  can  be  judged  by  comparing  with  the  following standards:- (A)  With  the  union  of  consciousness  and  sound,  has  the  mind  achieved  a  state  of  persistent calm  and  stillness?  Is  the  mind  relaxed  and  at  peace? (B)  Do  the  consciousness  and  sound  unite  inside  the  head  or  at  the  top  of  the  head  during Name recitation?  Is  this  union  attained  or  not;  and  if  so,  for  how  long  does  it  persist  in  a relaxed,  natural  and  easy  manner? (C)  The  following  are  the  signs  of  union  of  consciousness  with  sound:- (1)  Body and  mind  are  awash  in  peace  and  bliss. (2)  Improvement  in  condition  of  the  body as  a  whole. (3)  Spiritual  intoxication. (4)  Hearing  of  Naad  (Divine  or  celestial  sounds  and  music).  Divine  sounds  are calming  and  pure,  spiritually intoxicating  and  provide  amazing  joy. (D)  Do  the  consciousness  and  sound  unite  without  actually  speaking  the  Name?  If  so  how long  does  this  union persist  easily  and  effortlessly? (E)  Effortless  union  of  consciousness  and  sound  is  the  state  of  absolute  blissful  meditation. GOAL: CONTINUOUS  AND  UNINTERRUPTED  RESIDENCE  OF  NAAM  IN  MIND  AND  BODY A)  The  goal  can  be  achieved  if  the  Naam  is  made  to  stay  in  the  consciousness,  tongue,  eyes,  throat and  abdomen  simultaneously  with  ease  and  effortlessly.  Sustained  effort  is  to  be  made  to achieve  this goal. B)  Naam  has  to  be  practiced  by  chanting,  reciting,  hearing  and  by  writing  and  rewriting  the  Divine Name.  Sustained  practice  will  ensure  success.  Hurried  and  forced  practice  is  prohibited  and  is  to be  avoided.  The  path  of  Divine  Name  recitation  requires  that  it  be  practiced  in  a  natural,  easy and  relaxed  manner. C)  It  is  imperative  that  the  correct  method  of  Naam  practice  is  properly  understood,  followed  and practiced. 

STEPS  FOR  NAAM  PRACTICE FIRST  STAGE:  DISCOVERING  the  mind  and  reciting  with  mind Step  1:  With  closed  eyes  looking  at  the  lips,  recite  the  Divine  Name  with  the  tongue  in  a  relaxed  and easy  manner  while  listening  to  its  sound  with  the  consciousness  staying  focused  on  the  sound. Step  2:  Keeping  attention  on  the  lips  and  both  ears ,  focus  on  listening  to  the  sound  of  the  Divine  Name as it  is recited with the  tongue. Step  3:  Maintaining  attention  on  the  throat  and  both  ears,  focus  on  listening  to  the  sound  of  the  Divine Name  while  feeling  the  sound  vibrations  in the head. Step  4:  Maintain  attention  on  the  head,  recite  the  Divine  Name  and  feel  its  sound  as  it  vibrates  just below  the  top  of  the  head  (taalu  in  Punjabi). Full  focus  should  be  centered  on  hearing.  True  benefit  of reciting  and  listening  to  the  Divine  Name  will  begin  to  be  accrued  when  it  is  done  through  the mind/consciousness/(Surat  in  Punjabi).  The  goal  is  to  achieve  this  aforementioned  state  and  continue the Naam  practice  with the  mind. SECOND STAGE:  Naam  practice  with  the  mind  and  body Step  5:  Reciting  Naam  with  tongue,  attempt  to  maintain  focus  on  the  sound  originating  in  the  bottom  of the  throat.  One  Divine  House  (Ghar)  is  located  in  the  throat.  Effort  should  be  made  to  unite consciousness  with  the  sound  and  Gurmanter  in  the  throat  as  in  the  Throat  House,  one  may experience  effulgence  of  Divine  light  there.  Further,  Naam  is  to  descend  to  Hirdey  through throat. For this  reason, practice  of  Naam  at  the  throat  will be beneficial. Step  6:  ‘Hirdey’  is  located  in  the  abdomen  below  the  navel.  While  reciting  Naam  with  tongue,  focus attention  on  the  sound  as  it  resonates  through  the  windpipe  and  travels  to  the  ‘Hirdey’.  Recitation  of Name  with  tongue  should  be  accompanied by  movement  of  the  abdomen.   Step  7:  Maintaining  attention  from  throat  through  windpipe  in  the  abdomen,  continue  to  recite  Name as  it  is  accompanied  by  movement  of  the  abdomen  and  focus  on  listening  to  the  sound  as  it  vibrates  in the windpipe,  throat  and  head while  keeping  attention  in  the  Hirdey  as  well. Step  8:  Naam  Amrit  can  be  accessed  by  listening  through  Hirdey.  For  achieving  this  state,  focus  on  the sides  of  the  abdomen  as  Hirdey  is  located  below  the  navel,  recite  Gurmanter  with  tongue  synchronizing with  the  movement  of  the  abdomen  maintaining  primary  attention  at  the  sides  of  the  abdomen  for listening  through  the  windpipe  by  Hirdey  with  secondary  focus  on  listening  through  ears  in  the  head  as well  as  mind.  Alternatively,  focus  primarily  at  the  mind  on  top  of  the  head  with  secondary  focus  on  the 

ears,  throat,  windpipe  and  abdomen  –all  that  simultaneously  before  uttering  Gurmanter,  then  utter Gurmanter  with  full focus  on  listening  the  sound  vibrations at  the  above-mentioned spots.   Step  9:  After  long  and  sustained  practice,  with  the  imprint  of  the  Gurmanter  in  the  mind,  on  the  tongue, in  the  throat,  windpipe  and  Hirdey,  Naam  practice  is  done  without  uttering  Gurmanter  effortlessly, naturally  and  with  ease.  At  this  stage,  mind  and  body  will  be  Naam-dyed  with  the  mind  being  steady  and motionless.   THIRD  STAGE:   I. II. To  obtain  benefit  of  the  practice  of  Naam  recitation,  every  effort  should  be  made  to  recite and  listen  to  the  Divine  Name  with  love  and  reverence,  while  following  the  contents  of  the above  mentioned  9  steps.   Without  verbalizing  the  Name,  attempt  should  be  made  to  have  the  Divine  Name  reside  in the  mind  at  all  times  while  standing, sitting, walking  and  lying  down. FOURTH  STAGE:   As  per  the  priceless  words  of  Bhai  Gurdasji,  with  the  union  of  word,  sound  and consciousness,  it  is  possible  to  reach  the  otherwise  unapproachable  God.  Therefore  in  the  fourth  stage attempt  is  to  be  made  to  be  achieve  union  of  sound,  word  (image  of  word  Waheguru)  and consciousness  in  the  mind  and  body.  This  union  requires  persistent  practice  that  is  to  be  performed  in  a natural,  easy  and  relaxed  manner.  To  obtain  benefit  of  Naam  meditation,  union  of  these  3  entities  is  to be  kept  in  mind  while  following  the  contents  of  the  above  mentioned  9  steps.  For  union  of  word  and consciousness  some  special  steps  are  to  be  followed.  The  word  will  enter  and  come  to  reside  in  the consciousness  through  the  eyes. SPECIAL  STEPS:   Step  1:  To  write  the  word  Waheguru  lovingly  15-  20  times  maintaining  adequate  spacing  between  each written  word. Step  2:  To  read  and  recite  the  written  words  with reverence and  love. Step  3:  With  eyes closed, practice  creating  image  of  the  word  Waheguru  in the  eyes. Step 4:  To  lovingly  write, read  and  thereafter  create  image  of  the  word  Waheguru  in the eyes. Step  5:  Practice  creating  image  of  the  word  Waheguru  in  the  eyes  accompanied  by  its  recitation. Step  6:  Creating  image  of  the  word  Waheguru  in the consciousness  and  practice  its  recitation.   Step  7:  It  is  advisable  to  place  stickers  of  the  word  Waheguru  in  the  bedroom,  kitchen,  office  and  rear seat  of  the  car,  as  per  convenience.  The  image  of  the  word  Waheguru  on  the  stickers  is  to  be  looked  at lovingly  and  attempt  is  to  be  made  to  have  the image  reside  in  the  eyes  and  mind. 

Step  8:  Maintaining  attention  on  the  lips  attempt  to  create  the  image  of  the  word  in  the  mouth  or  on the  tongue  accomapnied  by  its  recitation  with  focus  on  listening  to  its  sound. Step  9:  Attention  is  to  be  maintained  on  the  lips  and  both  ears  while  creating  the  image  of  the  word  in the  mouth  or  on  the  tongue,  accompanied  by  its  recitation  with focus  on  listening  to  its  sound. Step  10:  Maintain  attention  on  the  throat  and  both  ears,  create  image  of  the  word  in  the  throat accompanied  by  its  recitation  with  tongue  while  listening  to  the  sound  and  its  vibrations in  the head. Step  11:  Maintain  attention  on  the  head,  focus  on  the  image  of  the  word  accompanied  by  its  recitation with  the  tongue.  Listen  to  the  sound  and  its  vibrations  just  below  the  top  of  the  head  (taalu  in  Punjabi) while  attempting  union  of  the  word  with  its  sound.  Attempt  should  be  made  to  maintain  union  of  the image  and  sound  of the  word  inside  the head. Step  12:  Maintaining  attention  on  the  image  of  the  word  in  the  throat,  while  reciting  word  with  tongue concentrate  on  listening  to  the  sound  and  attempting  to  keep  focus  at  the  bottom  of  the  throat.  Time devoted  to  this activity  is  based on  availability  and  convenience. Step  13:  ‘Hirdey’  is  located  in  the  abdomen  below  the  navel.  Keeping  focus  downwards  on  the  abdomen or  on  the  image  of  the word  in  the  abdomen,  recite  Name  with  tongue  while  feeling  the  sound  in  the  air passages  of  the  lungs  or  lower  down  in  the  abdomen.  Maintain  fusion  of  concentration  and  sound  and make  the  ‘Hirdey’  listen  to  it.  Recitation  with  tongue  should  be  accompanied  by  movement  of  the abdomen.  Time  devoted  to  this activity  is  based  on  availability  and  convenience. Step  14:  While  keeping  focus  downwards  on  the  abdomen  or  on  the  image  of  the  word  in  the  abdomen recite  Name  with  tongue  accompanied  by  movements  of  the  abdomen.  Feeling  the  sound  in  the  throat and  head  attention  is  to  be  focused  on  the  sound  of  the  word  and  fusion  of  word  with  its  image.  Time devoted  to  this activity  is  based on  availability  and  convenience. Step  15:  While  keeping  focus  downwards  on  the  abdomen  or  on  the  image  of  the  word  in  the  abdomen recite  Name  with tongue  accompanied  by  movements of the  abdomen.  Feeling  the  sound  just  below  the top  of  the  head  (taalu  in  Punjabi)  attention  is  to  be  focused  on  the  sound  of  the  word  and  fusion  of word  with its image. Time  devoted  to  this activity  is  based on  availability  and  convenience. Step  16:  To  keep  sitting  in  meditation  quietly  while  feeling  the  Name  and  its  fusion  with  its  rhythm  in the  mind,  eyes,  mouth,  throat  and  abdomen.  Attention  should  be  continuous  and  undisturbed.  This  is the  state  of  complete  peace  and  union  of  mind  with  the  Divine  Name.  One  should  try  to  maintain  this state  of  mind  in  a  relaxed,  natural  and  easy  manner  (effort  should  not  be  forced  or  done  out  of compulsion). NOTE:   (i) In  the  fourth  stage,  focus  should  be  on  the  image  of  the  word  and  its  sound.  One  has  to keep  trying  to  keep focus  on  these  two  entities  while  attempting  to  maintain  their union. 

(ii) With  the  head  bowed  down,  without  speaking,  looking  at  the  abdomen,  the  image  of  the word  has  to  be  kept  in  the  mind  and  inside  the  abdomen or  above  it. (iii) (iv) (v) By  first  practicing  the  above  mentioned  points  through  repeated  recitation  (speaking),  one can  make  the  Name  reside  in  the  mind.  Following  this,  while  maintaining  union  of  the  word and  its  image,  recitation  must  now  be  continued  in  a  natural  and  relaxed  manner  without actually  speaking. The  amount  of  time  devoted  to  each  point  can  be  adjusted  depending  on  convenience  and availability. It  is  possible  to  have  darshan  of  the  otherwise  unseen  and  unapproachable  Wahegurujee whose  grace  alone  can  provide  union  of  consciousness,  Name  and  sound.  The  complete union  of  these  three  entities  is  possible  only  with  the  Guru’s  grace.  For  this  union  to  occur, one  must  keep saying  ardaas  at  the  feet  of Satgurujee.

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Regarding the topic of this thread, found the following Sat Bachan from the Bani  of Third Patshahee which I would like to share with the Sangat: 

ਮਨ ਮੇਰੇ ਗੁਰ ਕੀ ਮੰਨਿ ਲੈ ਰਜਾਇ

Man Maerae Gur Kee Mann Lai Rajaae ||

O my mind, please the mind of the Guru, (means to act accordingly  per His instructions of Nam bhakti)

ਮਨੁ ਤਨੁ ਸੀਤਲੁ ਸਭੁ ਥੀਐ ਨਾਮੁ ਵਸੈ ਮਨਿ ਆਇ ॥੧॥ ਰਹਾਉ

Man Than Seethal Sabh Thheeai Naam Vasai Man Aae ||1|| Rehaao ||

Mind and body are totally cooled and soothed, and the Naam comes to dwell in the mind. ||1||Pause||(by following His instructions, you shall be freed from the disturbances of the panj chor, and  His Nam shall abide in your mind).

Stay blessed.

SSA.

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