Going across Bhavsagar

[Sajjan_Thug]

When  the  child  at  the  time  of  birth  comes  out  of  the  mother’s womb,  the  connection  between  the  mind  and  the  Creator  at  the umbilicus  center  gets  severed.  This  end  is  called  mool  (the  root). This  forms  one  shore  of  the  Bhavsagar.  Gurbani  says:

mUl  duAwrY  bMiDAw  bMDu  ] At  the  root,  the  shore  of  Bhavsagar  is  controlled  (like  a  dam). (SGGS  1159)

The  other  shore  of  bhavsagar  is  located  between  the  eyes  (where there  is  an  edge  of  sehaj  sunn);  the  flow  of  vital  air  (pawan)  keeps changing.  On  opening  of  the  nine  doors  and  vital  air  entering  in through  mouth.  The mind then merges with the air.   This spot forms the  other  shore  of  the  Bhavsagar.

shj  guPw  mih  Awsxu  bwiDAw  ]

After  crossing  the  Bhavsagar,  the  mind  sits  in  the  cave  of   celestial  bliss. (SGGS  370)

The  space  between  Dharan  (belly  button)  and  upper  end  of  the Sukhmana  channel  is  called  Bhavsagar.

duhw  isirAw  kw  Awip  suAwmI  ]  KylY  ibgsY  AMqrjwmI  ]

He  Himself  is  the  Master  of  both  ends  (Bhavsagar).  He  plays  and He  enjoys;  He  is  the  Inner-knower,  of  hearts. (SGGS  277) 

The  Supreme  Father  maintains  His  subtle  spiritual  connection  and union  with  the  mind  through  the  vital  breath.  So  we  have  to  engage in  Waheguru  (Guru’s  shabad)  Simran  completely  attuning  and absorbing  our  consciousness  in  the  vital  air.  Inhaling  we  have  to chant  ‘Wahe’  and  listen  attentively  to  the  sound  produced  (dhun). When  exhaling,  chant  ‘Guru’and  listen  to  the  sound  with  focused awareness.  Thus  chanting  Gurmantra  when  inhaling  and  exhaling, wall  of  falsehood  (between  the  mind  and  the  supreme  soul)  will  be demolished  and  the  mind  will  cross  over  to  the  fourth  dimension. (Chautha  paad)  Thus  crossing  the  ocean  of  worldly  desires,  ambitions  and  craving  (Bhavsagar).

Rom Rom Simran:

Consciousness  manifests  in  every  cell  of  the  human  body.  It  is  this consciousness  that  yums  (the  minions  of  death)  snatch  out  at  the time  of  death.  This  results  in  agonizing  pain.  To  escape  this  agony all  manmukhs  pray for  mercy.  But  to  escape  Yums  noose,  we  have to  do  rom  rom  Simran;  so  that,  we  can  master  the  technique  of withdrawing  our  consciousness  from  our  cells  and  bring  it  back  at will.  In  this  way  we  can  freely  go  to  and  come  back  from  our  Nij ghar  (The  Tenth  Door,  home  of  mind).  This  Simran  (rom,  rom Simran)  is  done only after one has become an adept in swaas, giraas technique  (inhale,  exhale  method).  In  this  method  when  surat (consciousness)  has  become  attuned  to  the  Shabad,  breathing  is briefly  held  and  the  sound  of  Gurmantra  (Waheguru)  is                synchronized  with  the  heartbeat.  This  will  cause  every  cell  to vibrate  and  resonate  with  the  beat  of  the  sound  current  of             Gurmantra  synchronized with  the heartbeat.  Gradually,  every thing that  one  will  come  in  contact  with  will  seem  to  be  chanting       ‘Waheguru,  Waheguru’in  spontaneous  and  continuous  stream  of divine  sound.  This  method  of  Simran  is  called  ‘rom,  rom              simran.’ about  this  Gurbani  says: 

gurmuiK  roim  roim  hir  iDAwvY  

The  Gurmukh  meditates  on  the  Lord  with  every  cell  of  his  body. (SGGS  941)

roim  roim  rivAw  hir  nwmu 

The  Lord's  Naam  permeates  each  and  every  cell. (SGGS  1144) 

[Soulfinder]

@Sajjan_Thugreally good thread you have made veer ji. Here is a pauri from sri anand sahib ji that reminded daas of the thread title

 

ਮਾਤਾ ਕੇ ਉਦਰ ਮਹਿ ਪ੍ਰਤਿਪਾਲ ਕਰੇ ਸੋ ਕਿਉ ਮਨਹੁ ਵਿਸਾਰੀਐ ॥

Maathaa Kae Oudhar Mehi Prathipaal Karae So Kio Manahu Visaareeai ||

He nourished us in the mother's womb; why forget Him from the mind?

ਰਾਮਕਲੀ ਅਨੰਦ (ਮਃ ੩) (੨੮):੧ - ਗੁਰੂ ਗ੍ਰੰਥ ਸਾਹਿਬ : ਅੰਗ ੯੨੦ ਪੰ. ੧੮
Raag Raamkali Guru Amar Das

ਮਨਹੁ ਕਿਉ ਵਿਸਾਰੀਐ ਏਵਡੁ ਦਾਤਾ ਜਿ ਅਗਨਿ ਮਹਿ ਆਹਾਰੁ ਪਹੁਚਾਵਏ ॥

Manahu Kio Visaareeai Eaevadd Dhaathaa J Agan Mehi Aahaar Pahuchaaveae ||

Why forget from the mind such a Great Giver, who gave us sustenance in the fire of the womb?

ਰਾਮਕਲੀ ਅਨੰਦ (ਮਃ ੩) (੨੮):੨ - ਗੁਰੂ ਗ੍ਰੰਥ ਸਾਹਿਬ : ਅੰਗ ੯੨੦ ਪੰ. ੧੮
Raag Raamkali Guru Amar Das

ਓਸ ਨੋ ਕਿਹੁ ਪੋਹਿ ਨ ਸਕੀ ਜਿਸ ਨਉ ਆਪਣੀ ਲਿਵ ਲਾਵਏ ॥

Ous No Kihu Pohi N Sakee Jis No Aapanee Liv Laaveae ||

Nothing can harm one, whom the Lord inspires to embrace His Love.

ਰਾਮਕਲੀ ਅਨੰਦ (ਮਃ ੩) (੨੮):੩ - ਗੁਰੂ ਗ੍ਰੰਥ ਸਾਹਿਬ : ਅੰਗ ੯੨੦ ਪੰ. ੧੯
Raag Raamkali Guru Amar Das

 

ਆਪਣੀ ਲਿਵ ਆਪੇ ਲਾਏ ਗੁਰਮੁਖਿ ਸਦਾ ਸਮਾਲੀਐ ॥

Aapanee Liv Aapae Laaeae Guramukh Sadhaa Samaaleeai ||

He Himself is the love, and He Himself is the embrace; the Gurmukh contemplates Him forever.

ਰਾਮਕਲੀ ਅਨੰਦ (ਮਃ ੩) (੨੮):੪ - ਗੁਰੂ ਗ੍ਰੰਥ ਸਾਹਿਬ : ਅੰਗ ੯੨੧ ਪੰ. ੧
Raag Raamkali Guru Amar Das

ਕਹੈ ਨਾਨਕੁ ਏਵਡੁ ਦਾਤਾ ਸੋ ਕਿਉ ਮਨਹੁ ਵਿਸਾਰੀਐ ॥੨੮॥

Kehai Naanak Eaevadd Dhaathaa So Kio Manahu Visaareeai ||28||

Says Nanak, why forget such a Great Giver from the mind? ||28||

ਰਾਮਕਲੀ ਅਨੰਦ (ਮਃ ੩) (੨੮):੫ - ਗੁਰੂ ਗ੍ਰੰਥ ਸਾਹਿਬ : ਅੰਗ ੯੨੧ ਪੰ. ੧
Raag Raamkali Guru Amar Das

ਜੈਸੀ ਅਗਨਿ ਉਦਰ ਮਹਿ ਤੈਸੀ ਬਾਹਰਿ ਮਾਇਆ ॥

Jaisee Agan Oudhar Mehi Thaisee Baahar Maaeiaa ||

As is the fire within the womb, so is Maya outside.

ਰਾਮਕਲੀ ਅਨੰਦ (ਮਃ ੩) (੨੯):੧ - ਗੁਰੂ ਗ੍ਰੰਥ ਸਾਹਿਬ : ਅੰਗ ੯੨੧ ਪੰ. ੨
Raag Raamkali Guru Amar Das

ਮਾਇਆ ਅਗਨਿ ਸਭ ਇਕੋ ਜੇਹੀ ਕਰਤੈ ਖੇਲੁ ਰਚਾਇਆ ॥

Maaeiaa Agan Sabh Eiko Jaehee Karathai Khael Rachaaeiaa ||

The fire of Maya is one and the same; the Creator has staged this play.

ਰਾਮਕਲੀ ਅਨੰਦ (ਮਃ ੩) (੨੯):੨ - ਗੁਰੂ ਗ੍ਰੰਥ ਸਾਹਿਬ : ਅੰਗ ੯੨੧ ਪੰ. ੨
Raag Raamkali Guru Amar Das

ਜਾ ਤਿਸੁ ਭਾਣਾ ਤਾ ਜੰਮਿਆ ਪਰਵਾਰਿ ਭਲਾ ਭਾਇਆ ॥

Jaa This Bhaanaa Thaa Janmiaa Paravaar Bhalaa Bhaaeiaa ||

According to His Will, the child is born, and the family is very pleased.

ਰਾਮਕਲੀ ਅਨੰਦ (ਮਃ ੩) (੨੯):੩ - ਗੁਰੂ ਗ੍ਰੰਥ ਸਾਹਿਬ : ਅੰਗ ੯੨੧ ਪੰ. ੩
Raag Raamkali Guru Amar Das

ਲਿਵ ਛੁੜਕੀ ਲਗੀ ਤ੍ਰਿਸਨਾ ਮਾਇਆ ਅਮਰੁ ਵਰਤਾਇਆ ॥

Liv Shhurrakee Lagee Thrisanaa Maaeiaa Amar Varathaaeiaa ||

Love for the Lord wears off, and the child becomes attached to desires; the script of Maya runs its course.

ਰਾਮਕਲੀ ਅਨੰਦ (ਮਃ ੩) (੨੯):੪ - ਗੁਰੂ ਗ੍ਰੰਥ ਸਾਹਿਬ : ਅੰਗ ੯੨੧ ਪੰ. ੩
Raag Raamkali Guru Amar Das

ਏਹ ਮਾਇਆ ਜਿਤੁ ਹਰਿ ਵਿਸਰੈ ਮੋਹੁ ਉਪਜੈ ਭਾਉ ਦੂਜਾ ਲਾਇਆ ॥

Eaeh Maaeiaa Jith Har Visarai Mohu Oupajai Bhaao Dhoojaa Laaeiaa ||

This is Maya, by which the Lord is forgotten; emotional attachment and love of duality well up.

ਰਾਮਕਲੀ ਅਨੰਦ (ਮਃ ੩) (੨੯):੫ - ਗੁਰੂ ਗ੍ਰੰਥ ਸਾਹਿਬ : ਅੰਗ ੯੨੧ ਪੰ. ੪
Raag Raamkali Guru Amar Das

ਕਹੈ ਨਾਨਕੁ ਗੁਰ ਪਰਸਾਦੀ ਜਿਨਾ ਲਿਵ ਲਾਗੀ ਤਿਨੀ ਵਿਚੇ ਮਾਇਆ ਪਾਇਆ ॥੨੯॥

Kehai Naanak Gur Parasaadhee Jinaa Liv Laagee Thinee Vichae Maaeiaa Paaeiaa ||29||

Says Nanak, by Guru's Grace, those who enshrine love for the Lord find Him, in the midst of Maya. ||29||

ਰਾਮਕਲੀ ਅਨੰਦ (ਮਃ ੩) (੨੯):੬ - ਗੁਰੂ ਗ੍ਰੰਥ ਸਾਹਿਬ : ਅੰਗ ੯੨੧ ਪੰ. ੫
Raag Raamkali Guru Amar Das

[Lucky]

On 1/30/2020 at 5:38 AM, Sajjan_Thug said:

When  the  child  at  the  time  of  birth  comes  out  of  the  mother’s womb,  the  connection  between  the  mind  and  the  Creator  at  the umbilicus  center  gets  severed.  This  end  is  called  mool  (the  root). This  forms  one  shore  of  the  Bhavsagar.  Gurbani  says:

mUl  duAwrY  bMiDAw  bMDu  ] At  the  root,  the  shore  of  Bhavsagar  is  controlled  (like  a  dam). (SGGS  1159)

The  other  shore  of  bhavsagar  is  located  between  the  eyes  (where there  is  an  edge  of  sehaj  sunn);  the  flow  of  vital  air  (pawan)  keeps changing.  On  opening  of  the  nine  doors  and  vital  air  entering  in through  mouth.  The mind then merges with the air.   This spot forms the  other  shore  of  the  Bhavsagar.

shj  guPw  mih  Awsxu  bwiDAw  ]

After  crossing  the  Bhavsagar,  the  mind  sits  in  the  cave  of   celestial  bliss. (SGGS  370)

The  space  between  Dharan  (belly  button)  and  upper  end  of  the Sukhmana  channel  is  called  Bhavsagar.

duhw  isirAw  kw  Awip  suAwmI  ]  KylY  ibgsY  AMqrjwmI  ]

He  Himself  is  the  Master  of  both  ends  (Bhavsagar).  He  plays  and He  enjoys;  He  is  the  Inner-knower,  of  hearts. (SGGS  277) 

The  Supreme  Father  maintains  His  subtle  spiritual  connection  and union  with  the  mind  through  the  vital  breath.  So  we  have  to  engage in  Waheguru  (Guru’s  shabad)  Simran  completely  attuning  and absorbing  our  consciousness  in  the  vital  air.  Inhaling  we  have  to chant  ‘Wahe’  and  listen  attentively  to  the  sound  produced  (dhun). When  exhaling,  chant  ‘Guru’and  listen  to  the  sound  with  focused awareness.  Thus  chanting  Gurmantra  when  inhaling  and  exhaling, wall  of  falsehood  (between  the  mind  and  the  supreme  soul)  will  be demolished  and  the  mind  will  cross  over  to  the  fourth  dimension. (Chautha  paad)  Thus  crossing  the  ocean  of  worldly  desires,  ambitions  and  craving  (Bhavsagar).

Rom Rom Simran:

Consciousness  manifests  in  every  cell  of  the  human  body.  It  is  this consciousness  that  yums  (the  minions  of  death)  snatch  out  at  the time  of  death.  This  results  in  agonizing  pain.  To  escape  this  agony all  manmukhs  pray for  mercy.  But  to  escape  Yums  noose,  we  have to  do  rom  rom  Simran;  so  that,  we  can  master  the  technique  of withdrawing  our  consciousness  from  our  cells  and  bring  it  back  at will.  In  this  way  we  can  freely  go  to  and  come  back  from  our  Nij ghar  (The  Tenth  Door,  home  of  mind).  This  Simran  (rom,  rom Simran)  is  done only after one has become an adept in swaas, giraas technique  (inhale,  exhale  method).  In  this  method  when  surat (consciousness)  has  become  attuned  to  the  Shabad,  breathing  is briefly  held  and  the  sound  of  Gurmantra  (Waheguru)  is                synchronized  with  the  heartbeat.  This  will  cause  every  cell  to vibrate  and  resonate  with  the  beat  of  the  sound  current  of             Gurmantra  synchronized with  the heartbeat.  Gradually,  every thing that  one  will  come  in  contact  with  will  seem  to  be  chanting       ‘Waheguru,  Waheguru’in  spontaneous  and  continuous  stream  of divine  sound.  This  method  of  Simran  is  called  ‘rom,  rom              simran.’ about  this  Gurbani  says: 

gurmuiK  roim  roim  hir  iDAwvY  

The  Gurmukh  meditates  on  the  Lord  with  every  cell  of  his  body. (SGGS  941)

roim  roim  rivAw  hir  nwmu 

The  Lord's  Naam  permeates  each  and  every  cell. (SGGS  1144) 

 

In future, please clarify from where the extract is copied and pasted from.

Above is from book "Longing loving for Truth" by Bhai Sewa Singh Tarmala