sukrit kaur

Head should be straight and balanced for optimum benefit.
From what I understand so far...... In early stages, in order to help you get deep.... you need to have a good uniform balance both with physical and subtle body.
In later stages when you are in complete silent jap and body is relaxed, you feel weightless, elevated, nirgun and totally antarghat.....then you won't even notice how your head is sitting..... and I believe that most of the time it can sit forward or backward.
It's only when you come out of the meditative state that you should notice how you were sitting.

There are a few tips for helping to maintain the straight, balanced and erect position to start with.....and my first suggestion would be to focus on keeping your back straight and in upright position.
There are people that may disagree with what I'm suggesting and say that it doesn't matter.... but I'm just advising on my own experiences and how I noticed many times that my simran was much more maximized on days that my whole body was balanced or when I had come back from yoga class.

My 2 little tips would be
1) Try and imagine a string attached to the top of your head.....Imagine that string is being held and pulled as if you a puppet and that the doer is puling that string upwards towards him....just let your head go upwards along with the string. !!!.......voila ,,,,your head,neck and back should all be straight and in line.
2) If you keep noticing that your back keeps arching... then try and stick the bottom of your bum base out backwards as if you doing that
'twirking' thing whilst sitting. This should also help if you got a stiff and aching back from sitting.

Seriously... this whole balancing and sitting straight thing has been more than beneficial for me.

I would suggest that you try and maintain these postural techniques throughout your day.
I know we get cozy and sloppy on couches all too easily, but these are quite negative in the way they affect our body energies.
The head will still drop into some resting position, but your awareness and correction techniques will have a much more positive effect in my experience.

Meditation means different things to different people. To some, it suggests periods of quiet self-observation. To others, it means breath awareness or thinking reflectively. In the yoga tradition, a key element of meditation is the repetition of a sound or a prayer—a mantra—which focuses the mind and becomes a source of inner balance and well-being.

The process of mentally repeating a mantra is called japa, which literally means “muttering” in Sanskrit. With practice, japa becomes well rooted in the mind, and the sound of the mantra flows continuously from moment to moment. It may flow slowly, linked to the breath. Or it may flow at a moderate pace, disengaged from the rhythm of breathing. After considerable practice, the mantra may pulse very rapidly—its syllables no longer carefully articulated. In this case, meditation with the mantra flows without exertion. This phase of practice is called ajapa japa, or effortless repetition.
The mantra becomes audible without mental exertion, and the inner space of the mind is filled with its sound.

Adepts sometimes refer to this phase of meditation as “listening to the mantra.” The mantra becomes audible without mental exertion, and the inner space of the mind is filled with its sound. The resulting practice is effortless and delightful—but it occurs only after considerable experience with a mantra. How can you cultivate ajapa japa? And what is happening in the mind when your mantra sweeps along in perpetual motion? Let’s have a look.

Mantra Practice
If you have never practiced mantra meditation before, the process of reciting a mantra may appear rather mechanical. But the repetition of a mantra is anything but robotic. With regular practice you will find that japa practice will lead you to a much deeper understanding of yourself as you encounter new layers of your mind. Wants and hopes, duties and obligations, ideals and aspirations surface in your awareness. From meditation to meditation, life unfolds under your inner gaze, asking you to witness it in its entirety.

A mantra serves as a kind of centering device during this process. It offers a resting place for the everyday mind. It collects distracting energies. It brings spiritual insights forward, so that you can integrate them into daily life. Just as great music transforms a listener, a mantra gradually lifts and transforms your mind.

Three Steps to Ajapa Japa
You can use a variety of mantras for meditation. Some meditators are given a personal mantra by their teacher. Others choose to use one of the great Vedic mantras such as the Gayatri mantra (“May my mind be guided by divine light”) or the Maha Mrityunjaya mantra (“May the Lord lead me to freedom from fears and attachments”). You may also recite a prayer such as the Christian invocation Kyrie eleison (“Lord have mercy”) or the Buddhist mantra Om mani padme hum (“May the blessed union of practice and wisdom awaken”). No matter the mantra, its sacred sound can help you progress through both the japa and ajapa japa phases of practice.

Generally speaking, you can progress through three phases of japa practice by doing the following. First, link the mantra sound (or a portion of it) with the flow of your breath. The fusion of breath and mantra makes your concentration stable, reducing the mind’s tendency to wander. Linking the mantra with your breath also slows the pace of mental repetitions, giving you time to patiently witness your concentration process.

Next, let go of the breath and focus your attention on the sound of the mantra alone. Once you disconnect the mantra from the breath, the mantra will begin to pulse at its own moderate pace. Breathing continues to flow smoothly, but awareness settles in the mantra. This shift results in a more refined concentration process. Your mind rests within itself, without the support of an external object (the breath).

Finally, as the mind becomes familiar with the sound of the mantra, it will naturally begin to pulse more quickly and effortlessly. This phase of practice becomes increasingly subtle, turning into ajapa japa as the mantra gains momentum. When the mantra is reverberating very rapidly, you may sense it more as a pulsation of energy than as the articulation of syllables. Nonetheless, the mantra is present, and you remain centered in it.

Overcoming Obstacles
Unfortunately, the mind has an uncanny knack for losing its focus during periods of japa, letting the mantra slip out of awareness and leaving a tangle of distractions in its place. Using a mala can be very helpful in enhancing concentration at this stage. A mala is a string of 108 beads used to count the repetitions of your mantra during meditation. One round of the mala equals 100 repetitions of the mantra (8 of the mala’s 108 beads are “given away” as a sign of humility and a recognition that your mind likely wandered from its concentration several times). Depending on the practice, your daily meditation session might include two, three, or more rounds of a mala.
To further refine your concentration during japa, weave the sound of one mantra repetition into the next. As one repetition of the mantra ends, let the next one arise. If the space between repetitions is eliminated, then fewer thoughts emerge from the unconscious to distract the mind and carry it away. But don’t force the effort to link one mantra repetition to another. Instead, make smooth transitions from one mantra repetition to the next, so that the chain of sound in your mind flows naturally, easily, and without pause.

Over time, your focus on a mantra will imbed its sacred sound in you more securely.
Despite your best intentions, your efforts to reduce mental distractions could become woefully tiresome to you were it not for the fact that, even in the earliest stages of practice, concentration results in a peaceful and pleasant mind. Over time, your focus on a mantra will imbed its sacred sound in you more securely. When you meditate, it will return to your awareness with greater ease and increased energy.

Signs of Progress
The unbroken flow of sound created by weaving one mantra repetition into the next is a prelude to ajapa japa. With regular practice, the pace of repetitions will increase. Concentration will deepen. Repetition of the mantra will occur with an effortless momentum in your mind. The mantra will reverberate more rapidly than usual and will seem to continue in the background, even when other distractions occupy your mind. During this phase of practice the mantra whispers incessantly.
The mantra arises, stays for a time, and then moves on, much like a passing encounter with a friend on the street.

Another sign that you’re progressing toward ajapa japa is when your mantra begins to surface in your mind at unexpected times. The mantra may come to you while you are washing the dishes or driving. It happens without any real effort. The mantra arises, stays for a time, and then moves on, much like a passing encounter with a friend on the street.

Eventually, a time comes when you can hear the mantra sound whenever you like, simply by closing your eyes and relaxing. Ajapa japa becomes a deep source of peace and calmness—a center of well-being.

The Flow of Ajapa Japa
As delightful as ajapa japa sounds, be aware that the mind will still become distracted during its practice. (In fact, if the mind is not well grounded, distractions will arise with almost the same ease as the mantra!) How can you anchor your concentration at a deeper level? How can you train your awareness to truly rest in its focus? The key is to learn how to center your mind in ajapa japa, using the same skills that you practiced in earlier stages of meditation:
Rest your attention in the mantra, allowing other energies to pass through your mind without engaging in them. Continue to smoothly weave one repetition of the mantra into the next. Use a mala to deepen your concentration. Relax into the flow and speed of the mantra, whether its pulse is slow, medium, or fast. Center your heart, your devotional self, as well as your intellect in the mantra. If distracting thoughts dislodge your attention, slow your japa down until you can refocus with more stability. As you follow these steps, japa will evolve into ajapa japa. A moment will come when you will naturally set your mala down and let your mantra emerge as an effortless pulsing of sound. Relaxing in this spontaneous flow, your mantra will cradle your mind in its embrace, a deep center of awareness.

This is not a sudden process. If you are looking for instant enlightenment, you won’t find it here (or, most likely, anywhere else!). But cultivate ajapa japa and your mind will become deeply focused and relaxed. Along the way you will uncover a natural source of happiness and well-being within. In the end, your mantra will become something more than a sound. Its presence will hold you, lift you, and comfort you—the embodiment of Spirit, made audible in you.

Source : https://yogainternational.com/article/view/advanced-stages-of-mantra-meditation

He needs to be found and " talked" to I agree what he's doing is wrong.

where is an intense longing for waheguru born - is it conceivable that human grasps could further bairaag - i think not - maybe i'm a fool - infact i am so maafee for my moorakh comments

but true bairaag is god given with gurparsaad and stabs an arrow through ure heart

which is why i dont think you can 'work' on ure bairaag avastha

I saw this post on Facebook page Want to Meet God
https://www.facebook.com/pages/Want-to-Meet-God/277137818974862?sk=timeline&ref=page_internal

There was a conversation that we have forgotten...
It happened between the lord and our soul. Your and mine, before we were sent to this world. It ran something like this:
Lord said, "I am sending you into one of the many worlds that exist. You will play a game. There is only one thing which is definite in this game. The time you go and the time you will return."
"You will be given one house (a body) to live in, and you shall know that the body is not the real YOU, but merely a bunch of flesh, bones and blood, like anybody else's, who is also a player in the game."
"There is but one valuable thing that you should treasure, which is far more precious than all the wealth and jewels put together. It is the counts of breath (swaas) that i allocate to you. These cannot be changed or increased for all the money or power in the world."
The soul asked, "And what do i have to do while I am there?"
Lord Replied, "It is pretty simple - remember me (your father) and remember your path back home, so that you may be able to come back and visit me, whenever you feel like. You are my child, and if you fail to recognize me eventually or if you forget me you will loose the game."
"Only if you win the game, you will be able to come back the day you die. The day you die - will be your final exam. That is the day i will find out if you did what you had to do in a lifetime (remember your real parent and visit your real home often during your stay). ..because if you did, there is nothing that can stop you from coming home straight as your body stops functioning in the worldly fashion. All the same, if you forget me, then the devils will take you away and put you into one of the deserving lives according to your deeds - animals, plants, birds, insects, etc."

Home - Nij Ghar/Thir Ghar/Hari Ka Mandir
Way/Passage - Dasam Dwaar/Keshghar
Parent's Voice - Naam/Shabad/anhad baani
Food - Amrit
Parent's Fragrance - Best you have ever smelt
Mann tu Jot Saroop hai, apna Mool pehchan.
Mind you are the embodiment of Light, recognize your own origin

Bhagat Kabir Sahib in Raag Ramkali, beautifully tells us that :

ਬਿਨੁ ਸਿਮਰਨ ਮੁਕਤਿ ਕਤ ਨਾਹਿ
Bin Simaran Mukath Kath Naahi
बिनु सिमरन मुकति कत नाहि
Without this meditative remembrance, liberation will never be found.


He clearly tells us, do whatever you want, and go wherever you want, thinking one is perfoming devotion.....

But the fact is, that outer devotion has no spiritual pull, because if it was so, surely it would have been an aid for us, in our approach to Him ....

So in order to remove any misunderstanding we have as per which is the highest devotion to be practiced by us, Guru Jee again and again warns us throughout the Bani, by reminding us of this jugtee:

Awar Kaaj tere kiteh na kaam, mil Sadh Sangat, bhaj kewal Naam ...

Prabh Ka Simran, Sabh te oochaa ....

That is why, Kabeer Jee, further, on this very Raag tells us :

ਜਿਹ ਸਿਮਰਨਿ ਹੋਇ ਮੁਕਤਿ ਦੁਆਰੁ
Jih Simaran Hoe Mukath Dhuaar
जिह सिमरनि होइ मुकति दुआरु
Remembering Him in meditation, the door of liberation is found.


Now, different thing is, if we do not want to become one with the Lord Wahiguru yet in this very life ..... So naturally we will do many other things, but for His Simran, we shall give excuses ....

Let us ask ourselves, who is important for us?

The world and its opinions, or Wahiguru?

I am sure, many with their mouth wide open, will naturally say Wahiguru.....

But then, if Wahiguru is the answer, why do we care so much for what the world says or does?

Why do we not do explicitly, what our Guru Granth Sahib Maharaj tells us to do throughout the whole Bani?

We must bear clearly in our minds, it is our bodiless soul, which has to merge in Him. And this merging in Him, is only possible, when the mind gets purified by His Simran.

In this way, it looses its grip on the soul; then only our soul proceeds in full force with the Shabad Guru, towards its true Home, Sach Khand.

So, Wahiguru is our end, and in order to reach Him, His Simran, is the only path to reach Him. All other methods, paths, practices, gurantee our continous enchainment with the perisahble world, through chaurasee ka chakar....

Moreover Bhagat Kabeer says:

ਐਸਾ ਸਿਮਰਨੁ ਕਰਿ ਮਨ ਮਾਹਿ
Aisaa Simaran Kar Man Maahi
ऐसा सिमरनु करि मन माहि
Practice such meditative remembrance in your mind.

ਫਿਰਿ ਫਿਰਿ ਤੇਰਾ ਆਵਨੁ ਨਾਹਿ
Fir Fir Thaeraa Aavan Naahi
फिरि फिरि तेरा आवनु नाहि
And you will not have to be reincarnated over and over again

The words of Guru are eternal Truth, they never go in vain. Throught the ages,they say, do His Simran or meditate on Him with such love and devotion, that, by doing so, one will break the cycle of births and deaths, once and forever....

Waheguru.

Almost all the modern religions and teachers like osho,oshodhara,radhaswami,santmat,kabir panti,anandmayee maa,eckangar,sant isher singh ji have agreed to this fact that the true guru satguru is inside you...here are some quotes from sggs which explains the same-

.the anhad shabad is obtained contemplating the guru (21)

. By personally experiencing the Personality of the Guru, one's own personality is uplifted, and one's light merges into the Light(27)

.As one knows the true guru,so is the peace obtained(30)

.without destiny,the true guru is not found even though he sits within the home of our own inner being always near and close at hand (40)

.he himself is the true guru,he himself is the lord he himself unites in his union (41)

.the guru is all powerful the guru is infinite.by great good fortune the blessed vision of his darshan is obtained(52)

.the guru and god are one and the divine inbues all.those who are predestined reflect over the lords name(53)

True love shall not be broken if true guru is met
Obtaining the spiritual wisdom,the understanding of three worlds is acquired(60)

.meeting the satguru i have totally transformed.i have obtained the nine treasures to use and consume and the eighteen spiritual powers.i dwell in my own home,within my own self.Anhad shabad vibrates within and i am lovingly obsorbed in the lord(91)

.i have tasted the amrit naam by meeting the satguru.it is sweet like the juice of the sugarcane(170)

.one who disciplines his mind attains perfection.only the mind can deal with the mind says kabeer.i have not met anything like the mind.this mind is shakti this mind is shiva,this mind is the life of the five elements.when this mind is channeled,it can describe the secrets of the three worlds(342)

This is the point where i get confused."physical guru" means other than guru granth sahib ji?I know there are answers of all questions in guru granth sahib ji,but without his bliss it's very difficult to understand all.So,there are lot of questions in my mind.I try to meditate,but such queries are restricting me.I mean I get scared while meditating.So,should i focus on waheguru? It will happen on it's own?In gurbani there is lot of stress at many places about NAAM.I know it's hard to say anything unless experienced. I hope waheguru ji will make my doubts clear ..

I know there are so many questions.
My easiest piece of advice would be to start doing regular simran with waheguru jap.
Ideally most of us that speak on here have started with the saas graas and saas saas jugtees(techniques)
It really doesn't matter what technique you use as long as you get to that internal discipline of steadying your mind(from jumping to thoughts) and japping internally with the mind.

Eventually;-(if you already haven't)..you will begin to fall in love with the waheguru gurmantar.
Whilst doing this it is important to be listening, listening and listening...to just listen to yourself inside doing the jap.
It is when you start listening to your sukham(subtle) self whilst doing jap...that waheguru begins to manifest within.

I was in the same situation last year. I was at the top in all my classes but then my grades dropped and I almost started failing. A Singh sat down with me and explained that your education is extremely important and it's all about striking a balance. If you don't work hard in school now, for the rest of your life you're going to have it hard and might have to work in a situation where you'll constantly be too tired for bhagti. And it also come down to giving daswand, you can't really give daswand of money when you barely have enough to pay bills/take care of kids etc.

Another good point is that you should try to get into such a good position that you can take off days or weeks without it being a problem. That will come in handy especially when it comes to going to Sikhi based kamai camps. Many jobs won't even give you a day off to go to a nagar kirtan.

Try and look at school as your kirat for the time being. Work hard now so you don't have to work as hard later and you can spend as much time as possible doing meditation/reading bani/japping naam.

I am posting here for the first time.i need someone's views as i am getting in different state of mind.as i m growing up all my interests are gone..i love my studies as i take it holy vidya.i am eager to attain the purpose of life.my interest is rising to an extent.i want to sit day long in the name of almighty.i keep reciting lord in my mind the while day.the problem is i am not putting any time to my studies which i think is very important right now.sometime i think it's not right time for what i want.is this right to continue as i m proceeding .i have lot of queries im my mind like how will i reach the final state and a lot..not getting words to explain