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how to remain still in one asan for 3 hrs ?

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wjkk wjkf ,

pyareo ,

i just wanted to ask that is there anybody here who has managed to remain still in one asan for 3 hrs continuously . if so , please advise me how to do it .

Did u feel pain in ur legs and hips ? did it go after a lot of practise .?

becus i am trying to be still in one asan as long as possible with gur kirpa .

but after 30-40 it starts paining in legs ( by the way i use padmasana )

and after some time the pain becomes unbearable , so then i just stand up .

and after that i just sit in a comfortable position and then finally sleep takes over :D

if anybody has gone through this please discuss .:)

wjkk wjkf

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but after 30-40 it starts paining in legs ( by the way i use padmasana )

and after some time the pain becomes unbearable , so then i just stand up .

and after that i just sit in a comfortable position and then finally sleep takes over

if anybody has gone through this please discuss

That's exactly what happens to me...LOL :LOL: :lol: .. may tsingh and other chardi-kalah gursikhs can shed light on this.. :)

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what helps me is your torso should be about an inch higher than your crossed legs. In other words sit on a small seat that only covers your bum, and your legs should remain on the floor so your torse is higher than your legs.

EDIT: i just read u use Padmasan, i don't think this will work with that, so if you decide to go regular choankree, then im sure this will work you sit for longer period of time.

As Heydudewassup would say, Do Yoga before you sit down. So heydude....how about you give us some techniques? :)

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Sidhasana, not padmasan, you could benefit from using a hamsadanda or whatever they're called to support your back (the t-shaped support), you can buy them but they're really easy to make with a couple of bits of wood and a hammer. Generally you need to shift all the weight of your torso over your pelvis/hips. You could use a cushion as pheena says, and that certainly takes the strain off the legs...but that often makes your bum go numb. so you have to make sure you perch. A zen teacher i met was selling very small tough but material cushions on which you perch right at the end (shikantaza dhyan of dogen ji is sitting staring at a wall for an hour at a time). Other things to make sure your posture stays good is to imagine someone is pulling you up by your hair, shoulders back but not stretching. This will make your back hurt at first, but as the muscles strengthen.

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LOL just sit however you feel comfortable, do ardaas, concentrate on how to do naam japna 24/7 not how to sit a certain way! To use the colloquialism "nuffin long" ;)

I have read sakhia of Gurmukhs getting darshan while lying with their legs open, so it makes no difference how you sit, in fact I concentrate on Naam much better when I'm actually comfortable.

Then again whatever works for you best :)

No offence to any pyara Gursikh

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The reason i said 'sitting 3 hrs continuously' was because I read somewhere that if you are able to sit 3 hrs continuously then you get 'asan siddhi' (anyone can elaborate on that please?) Speaking from the viewpoint of some yogic practitioners , it is believed that in order to keep the mind still keeping your body still is very important in the initial stage and if you are able to attain 'asan sidhi' then you can stay still for as long as you want without any distraction in your practice.

and yup I agree with antinang that bhagats of Rab are not bound by any asanas or restrictions.

But filthy human beings like me who have reached nowhere do need to discipline their bodies.

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Antinang, although i respect your sentiment, the advice I posted is timeless and has come from many brahmnishtti mahapurush including the brahmgyani in Xylitol's avatar, Baba Jvala Singh Ji Herkhowal (in fact you can see him in sidhasana with gyanmudra in the photo). Prtak darshan through ananyabhav bhakti does not necessarily require asana as you say, but to enter nirvikalap-smadhi requires concerted effort at closing down antahkaran-vritti. While naam begins as upasna, with practice it leads to smadhi. Therefore this advice about asana is not new, but is found in very old granths such as the last section of Mutki Marg, and others like Praan Sangali. Obviously when one has experienced turiya then potentially every asana is conducive because that chetan is completely pavittar and free of upadhi. But when you are still enslaved by haumai and totally at the behest of vasnas expressed through tan and man (which make their presence known as your bum goes numb!), then you should not pander to them under the illusion that bhagats experienced parmatma in alsorts of asanas.

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Antinang, although i respect your sentiment, the advice I posted is timeless and has come from many brahmnishtti mahapurush including the brahmgyani in Xylitol's avatar, Baba Jvala Singh Ji Herkhowal (in fact you can see him in sidhasana with gyanmudra in the photo). Prtak darshan through ananyabhav bhakti does not necessarily require asana as you say, but to enter nirvikalap-smadhi requires concerted effort at closing down antahkaran-vritti. While naam begins as upasna, with practice it leads to smadhi. Therefore this advice about asana is not new, but is found in very old granths such as the last section of Mutki Marg, and others like Praan Sangali. Obviously when one has experienced turiya then potentially every asana is conducive because that chetan is completely pavittar and free of upadhi. But when you are still enslaved by haumai and totally at the behest of vasnas expressed through tan and man (which make their presence known as your bum goes numb!), then you should not pander to them under the illusion that bhagats experienced parmatma in alsorts of asanas.

ok well, as Guru Maharaj tells us, "Sant samooh anek matee kay" so maybe Vaheguroo Sahib wants different things from different people to merge with him, and if there really is anything compulsory in my humble opinion I dont think it is a must to force yourself to do these things as Guru Sahib will teach it to you himself. Then again maybe thats the reason you are doing it in he first place :roll: haha

what a wonderful play he has created!

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I wish I could sit to 3 hours. But as Pheena jee mentioned, sitting on something elevating you, like 1 inch can really help a great deal. Also losing weight helps alot. The more fat you have, the harder it is to sit in a asan because the back, legs start hurting. Most yogis, sadhus are slim people. I rarely have seen over weight yogis and sadhus. So losing a weight is a must.

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With all due respect, Yogi Bhajan was no light weight!

True. I know many overweight Gianis/Granthis who can easily sit for 4 hours at a go doing Akhand Paath duties.

It's just a question of practice, there's no secret formula.

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Well, I should have added that with the exception of Punjabis/North Indians, rest of the Indians are usually slim people. Punjabis being more inclined towards being overweight. You guys all know what i'm talking about. Most of our youth are overweight. It's no secret.

Also, the Gianis, Yogi Bhajjan were all originally slim people when they were young. So they had alot of practice sitting down before they began getting fat. Fat for some reason, makes our joints hurt more when sitting down for long periods of time. As a result when a fat person who has no prior experience of sitting for long periods of time starts to sit down cross legged, their joints start hurting.

I'm speaking from my own experience. A few years ago, I was over weight. But I began jogging everday, lifting weights, doing sit ups and now after losing weight and gaining muscle I can sit for longer periods of time then when I was over weight. Also fat makes us more 'sust' (lazy).

Another thing I want to add is that it is easier for a slim person to wake up at amrit vela then a fat person. Again this is from my own personal experience. Personally speaking, I don't have anymore joint pains and it's more easier for me to wake up at amritvela.

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Why do legs go numb when you sit still for a long while ? Does the numbness goes after practice or not ? And how long does it take ?

Also , since you are putting pressure on your knee joints and legs , is there any adverse effect on your legs or do they just get strengthened with practice ?

Please enlighten !

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Legs go numb when one sits on a nerve or vein. It's good to keep changing positions if in a divaan etc - ultimately one may even figure out an exact position where they are not putting pressure on these vital flowing points.

When one goes into meditation, it's strange, but this problem ceases to happen, the whole body feels light and even non-existent, so it's not a problem for simran.

For kirtani etc, unfortunately, unless you can reach a meditative or masti type state (or figure out an optimum postion), you just have to learn to live with numbness and get used to it, same for kathaakar/parchaarak. I often see some of these poor sevadaar walking off awkwardly after a long divaan i.e. the late Sant Singh Ji Maskeen. They will be rewarded in heaven of course...

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veer shaheediyan u r hilarious lol

this raises another question :

can Kirtan or Katha be done when one reaches a higher spiritual state and loses awareness of their body ?

For eg. Sant Ishar Singhji , Sant Attar Singh ji etc etc

I am guessing it can be done as long as the person's surti remain on the physical plane ?

your thoughts please

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Antinang, although i respect your sentiment, the advice I posted is timeless and has come from many brahmnishtti mahapurush including the brahmgyani in Xylitol's avatar, Baba Jvala Singh Ji Herkhowal (in fact you can see him in sidhasana with gyanmudra in the photo). Prtak darshan through ananyabhav bhakti does not necessarily require asana as you say, but to enter nirvikalap-smadhi requires concerted effort at closing down antahkaran-vritti. While naam begins as upasna, with practice it leads to smadhi. Therefore this advice about asana is not new, but is found in very old granths such as the last section of Mutki Marg, and others like Praan Sangali. Obviously when one has experienced turiya then potentially every asana is conducive because that chetan is completely pavittar and free of upadhi. But when you are still enslaved by haumai and totally at the behest of vasnas expressed through tan and man (which make their presence known as your bum goes numb!), then you should not pander to them under the illusion that bhagats experienced parmatma in alsorts of asanas.

great post, can i get some clarification on some definitions on the following terms...

ananyabhav bhakti, antahkaran-vritti, upasna, turiya

thanks!

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ananya has different meanings depending on different samprdayas. For Sri Samprdaya of Ramamnuj or Gaudiya vaishnavs it is taken to mean 'exclusive' devotion, and they establish types of devotion in which there is a relationship between 'thou' and 'that'...because they accept a real distinction between self and braham. For Gurmat this is not the case, there is devotion toward that which is truly oneself. We accept only Braham and Maya. So our 'ananya' is not so much exclusive, but 'non-different'. Our forms of bhakti culminate with the visah between Jiva and Braham...in actual fact all we do is remove the veil of maya as Guru Maharaj has said Atma is Ram and Ram is Atma.

Antahkaran vritti means the mind events that flow constantly.

Upasana strictly means symbolic worship, we perform this through naam, but eventually move to the highest form, ahangreh upasana, deep meditation upon the Self.

Turiya is the chautha pad, amar pad, etc of Gurbani, the state beyond the three gunas, beyond time and space (also the three gunas), beyond subject and object (triputi), etc, etc. After which there is jivanmukti until the end of prarabdh karam (currently fructifying actions) have run their course, the attachment to the body ends and videhmukti meaning bodiless mukti.

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Aatma is not Vaheguru

please back up with Gurbani

we aren't shankacharya followers.

Here is one from sri sarbloh granth, sometimes updesh of atma being vahiguroo in gurbani in indirect-

In Sri Sarbloh Granth Sahib:

Atam Ras Neh Jannehi Sio Haie Khalas Dev,

Prab Meh Mo Meh Tas Meh Ranchak Naeh Bhaiv ||

The one who has entered the sphere of atma(self), he alone is worthy of the title of the khalsa, he becomes one with me the guru and ultimately God.There is no difference.

There is more coming... stay tuned..!

Also before we go anywhere in this discussion, can you please tell the sangat, what is your defination of atma? you might be confusing atma with sukhsham sirar which is common misinterpertation..? i just want to find out whats your defination of atma?

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Although I have come across people discussing such concepts, so far in my personal khoj nowehere in Gurbani have I seen Maharaj go indepth into splitting up the different parts of mind, soul, etc. perhaps I am on a lower level. However, all Guru Sahib has taught me at the moment is the jot placed inside us by Vaheguru. Rest at the moment are concepts seemingly from vedic souce, I personally don't have any reason to go delve in there as for me if Maharaj hasn't decided to tell us about it its not for us to care about (personal opinion).

All I know is the simple concept Maharaj has told me of aatma CREATED by Vaheguru, which is property of Vaheguru. This does not tell me that our aatma is same as Vaheguru, although it does have the same properties as him as it is created out of him (my own understanding).

A drop out of an ocean is from the ocean, but is not the ocean itself!

Vedantic schools end at aatma realisation, however under Gurmat this is nowhere near the place to stop at. Bhai Sahib Bhai Randhir Singh Ji wrote about his aatma realisation almost immediately after he had recieved naam and contemplated it ceaselessly for just a whole night! However after experiencing this bliss of knowing his real self, the bliss was transitory and the longing for Vaheguru persisted. Realising that you are not the body is simply one of the first landmarks that appears on the way, it is helpful because it allows one to realise what it is they wish to merge with Vaheguru.

That thuk you provided I actually see it very differently. To me that doesn't mean to say that immediately on realising aatma one merges with Vaheguru, it just says that Khalsa has had aatma realisation, and that as a result the Singh is ready to move on to merger with Vaheguru.

Terminology used by Guru Sahib to describe merger with Vaheguru suggests the the meeting between two things, not the simple realisation that you are God. Aham Brahmasya idea is maha manmat, in Sikhi its TUHI TUHI.

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