Kaur Inder

No I have not been blessed with Amrit yet and I have not attained any high avasta and struggle to jap naam everyday. What ever little experiences I have had has been with WaheGuru's grace and japing of the gurmantar "waheguru" even which I have not directly recieved from the panj pyare. So in that regards, I am also a thief! But on the other note when was the Lord or his name only been for one particular group. Waheguru resides in us all and is everywhere. The problem is we cannot see him in ourselves or in others.

I am a manmukh through and through and a paapi like no other.

Poeple say a lot of things to get someone to take Amrit, and you can believe what you wish. But the bottom line is one should partake in the amrit ceremony out of love for their Guru. I hope one day I too will have that much love in me where I can surrender my mind, body and soul before the Guru. I try not put so many barriers or conditions in my head that if i don't do this or I don't do that I won't get this or I won't get that. I already have enough thoughts in my head as it is, that I can't always even hear the word waheguru, when I say it. My mind takes so many flights of thoughts.



If I start adding even more views like this then I'm piling on even more dirt and barriers to an already filthy mind and I have given up before even starting. We can worry about Nirvikalap samadhi when we get there. I don't even know how to listen to the Gurmantar without the mind wondering occassionally and doing its own thing. Nirvikalap samadhi is long way away.

I can tell you I have seen monay lads japping waheguru and reaching higher avasta then someone wearing full bana with all their shastar on display. I don't mean any disrespect towards them but being an Amritdhari does not always grant you the boon of being spiritually adept. Yes one may have enrolled in the school of gurmat but have they started studying now? The point I'm trying to make is without offending anyone is, don't always judge a book by it's cover. The moment we all close our eyes and start to make the inward journey to find Waheguru we are all alone in that dark place with only our mind, awareness, thoughts and gurmantar for company. We leave all external things behind. That is when the true spiritual battle begins.

If one is Amritdhari then good for them as they are blessed. However not being an Amritdhari should not be an excuse for not remembering Waheguru and trying to do some kind of bhagti.

God bless

Was just reading "Forgetting the way of Love" and came across the following which is relevant to the stage of seeing colours.

Gurbani tells us:

He has no form, no shape, no color; God is beyond the three qualities.
roop na raykh na rang kichh tarihu gun tay parabh bhinn.
SGGS 283

Like our mind is attracted to this colorful world, we also are attracted to the colors of the elements on the way to our home. If you put your dhyaan on the trehkuti different colors will appear. These colors such as red, green, white, yellow and black are the colors of the various elements. These elements revolve around Naam. Those who focus on these colors during meditation mistakenly believe they have become enlightened. In ignorance, we continue to look at the colours and if we focus intensely different forms begin to appear. For example, if the mind is focused on the Gurus, Jesus, different demi-gods or holy books Maya will create these forms and put us into an illusion. We mistakenly believe we have reached a high stage or have reached the tenth door. In Gurbani we have been explained that God has no color, cast, creed, shape, or size. Reaching the stage of these colors does not mean we have reached our final destination. The area where the colours appear is known as the city of illusion or Gandharab Nagari (Harchanduari). It too is a net of Maya.

The way of spirituality based on Naam is different from this city of illusion. We need to leave these colours behind both in the material and subtle forms. Initially when starting meditation, do not focus on the trehkuti.

Gurbani explains that at the tenth door are the divine words or the divine music (anhad Shabads or anhad bani). There is no color, pictures or forms there. Gurbani has changed our path from Maya (illusion) to Naam. For example, a child can be distracted all day with colorful toys and different games and it will forget to eat its food. Similarly, the mind watches the colorful acts of Maya and forgets about its food. The mind that is stuck in these illusions does not want to leave Maya and reluctantly falls asleep. People may
believe the mind of such a person has gone to Smaadhi and they presume they have attained a high spiritual stage. But Guru teaches us that this is the last stage of Kaal and it has to be crossed by Naam. After crossing this stage we can enter the Tenth Door and then true enlightenment begins. That light will be the light of our soul, which has been explained to us in Gurbani as:

Within the Gurmukh is intuitive peace and poise (Sehaj); his mind ascends to the Tenth Sky of the Akaashic Ethers.
gurmukh antar sahj hai man charhi-aa dasvai aakaas.

No one is sleepy or hungry there; they dwell in they dwell in the peace of the Naam (word of God).
tithai ooNgh na bhukh hai har amrit naam sukh vaas.

O Nanak, pain and pleasure do not afflict anyone, where the Light of the Supreme Soul, illuminates.
naanak dukh sukh vi-aapat nahee jithai aatam raam pargaas.
SGGS 1414

Taken from Vaaran Bhai Gurdas ji

http://searchgurbani.com/bhai_gurdas_vaaran/vaar/1/pauri/2

ਪਉਣ ਪਾਣੀ ਬੈਸੰਤਰੋ ਚਉਥੀ ਧਰਤੀ ਸੰਗਿ ਮਿਲਾਈ।
Paoun Paanee Baisantaro Chauthee Dharatee Sangi Milaaee.
Air, water, fire and earth was put together.

ਪੰਚਮਿ ਵਿਚਿ ਆਕਾਸ ਕਰਿ ਕਰਤਾ ਛਟਮੁ ਅਦਿਸਟੁ ਸਮਾਈ।
Panchami Vichi Aakaasu Kari Karataa Chhatamu Adisatu Samaaee.
The fifth element sky (void) was kept in between and creator God, the sixth one, invisibly permeated among all.

SGGS Ang 415
This mind is born of the five elements.
ih man panch tat tay janmaa.

Ang 491
Listen to the sermon of the Lord, O mind, and enshrine the Shabad of His Word within your mind.
har kathaa toon sun ray man sabad man vasaa-ay
If your intellect remains stable and steady, then doubt shall depart from within you. ||1||Pause||
ih mat tayree thir rahai taaN bharam vichahu jaa-ay. ||1|| rahaa-o
Enshrine the Lord`s lotus feet within your heart, and your sins shall be erased.
har charan ridai vasaa-ay too kilvikh hoveh naas

If your soul overcomes the five elements, then you shall come to have a home at the true place of pilgrimage.
panch bhoo aatmaa vas karahi taa tirath karahi nivaas.


The body is formed from the union of the five elements.
panch tat mil kaa-i-aa keenee.
Know that the Lord`s jewel is within it.
tis meh raam ratan lai cheenee.


More:

Our body is made of five elements (water, air, fire, earth, and ether/akaash). Guru Arjan Dev Ji in Sukhmani Sahib very
elaborately describes the technique to transcend the Five Elements.

Air element: Guru Ji tells us how to concentrate the mind and transcend this element. The atmospheric air sometimes flows gentle and is at other times fast and stormy. The Pawan Tat (the air element) within the body behaves the same way. Its flow rises and ebbs. The unsteady behavior of air disturbs our mental equilibrium. We need Guru’s Shabad (Gurmantra) to steady and focus our mind in the vortex of wind within. Gurbani elaborates:
As a home is supported by its pillars, so does the Guru's Shabad support the mind.
(SGGS 282)

Water element: As a boat is needed to cross a river; so, is the Guru’s Shabad needed to ferry mind across the water element within this body. Gurbani says:
As a stone placed in a boat can cross over the river, so is the mind saved, grasping hold of the Guru's Feet (Gurmantra).
(SGGS 282)

Fire element: To protect ourselves from the atmospheric heat, we seek shelter in the shade. We do have the element of fire within the body. Guru’s shabad provides shady shelter to our mind and protects it from the heat of the fire within. Gurbani says:
Where there is awesome and terrible heat and blazing sunshine, there, the Naam of Truth will give you shade.
(SGGS 264)

Dharti Tat (earth element): As we need light to go through darkness; so we need light of Guru’s Shabad to see our way through the darkness of this earth element within. Gurbani says:

On that journey of total, pitch-black darkness, the Naam of Truth shall be the Light with you.
(SGGS 264)

Sky element (ether): Space is infinite and distances very long. Embarking upon a long journey we need food and water for survival. To complete this long journey within the inner space, we need Guru given food of Shabad. Gurbani says:

On that path where the miles cannot be counted, there, the Naam of Truth shall be your sustenance.
(SGGS 264)

Bhai Gurdaas has also written on the subject of overcoming the influence of the five Elements.
Gurmukh goes beyond air, water, fire, earth and sky.

ਰਾਮ ਨਾਮੁ ਜਪਿ ਦਿਨਸੁ ਰਾਤਿ ਗੁਰਮੁਖਿ ਹਰਿ ਧਨੁ ਜਾਨੁ ॥
Ram naam nu din raat japo, es tara Gurmukh nu Hari de dhan bare pata lag jaunda hai.

Jap all day Lunalon. Whenever you remember it, start your Jap. Don't stop, keep going. If you lose track, get back to the Jap.

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

Some inspiring pangtis to make you want to jap Waheguru Waheguru Waheguru...

Ang 692
Says Kabeer, listen, O mortal: Renounce the doubts of your mind.
kahat kabeer sunhu ray paraanee chhodahu man kay bharmaa.
Chant only the One Naam, the Name of the Lord, O mortal, and seek the Sanctuary of the One Lord.
kayval naam japahu ray paraanee, parahu ayk kee sarnaan.
Within my mind is the wealth of the Lord`
hamrai man Dhan Raam ko naamaa.

The One who pervades the Universe also dwells in the body; whoever seeks Him, finds Him there.
jo barahmanday so-ee pinday jo khojai so paavai.

Ang 696,
The Lord has kept this jewel hidden within my mind.
mayrai man gupat heer har raakhaa.

Ang 699
Chant the Glorious Praises of the Lord of the Universe, Har, Har.
har har gun govind japaahaa.
Conquering mind and body, I have earned the profit of the Shabad.
man tan jeet sabad lai laahaa.
Through the Guru`s Teachings, the five demons are over-powered, and the mind and body are filled with a sincere yearning for the Lord.
gurmat panch doot vas aavahi man tan har omaahaa raam.
The Name is a jewel - chant the Lord`s Name.
naam ratan, har naam japaahaa.
Meditate on the Lord of the world - meditate within your mind.
jap jagdees japa-o man maahaa.

Ang 700
Chanting the Naam, the Name of the Lord, the light of millions of suns shines forth, and the darkness of doubt is dispelled.
naam japat kot soor ujaaraa, binsai bharam andhayraa.

Peace and tranquility, poise and pleasure, have welled up within my mind and millions of suns, O Nanak, illuminate me.
saant sahj sookh man upji-o kot soor naanak pargaas.

This is a very deep pangti, how many of us really think or see like this? Now I'm beginning to understand once why a mahapursh explained in the advanced stages seva of waheguru is not only done with jaap but also using the eyes.

Serve the Lord forever; use your eyes, and see Him ever-present everywhere.
kar fakar daa-im laa-ay chasmay jah tahaa ma-ujood.

The True Creator Lord is diffused into His creation; He is not just the dark skinned Krishna of legends.
hak sach khaalak khalak mi-aanay si-aam moorat naahi.

I'm being super lazy and need good kick up the backside. Time to get on the road again back home to our Father.

Glad I read ang 456 again.

Make the effort, O very fortunate ones, and meditate on the Lord, the Lord King.
udam karahu vadbhaageeho simrahu har har raa-ay.

O Nanak, remembering Him in meditation, you shall obtain total peace, and your pains and troubles and doubts shall depart.
naanak jis simrat sabh sukh hoveh dookh darad bharam jaa-ay.

Chant the Naam, the Name of the Lord of the Universe; don`t be lazy.
naam japat gobind nah alsaa-ee-ai.

With each and every breath, worship the Lord in adoration; meditate on the Lord God in the mouth of your your mind.
saas saas araaDh har har Dhi-aa-ay so parabh man mukhee.

Prays Nanak: may I meditate on the Lord`s lotus feet, and not be lazy in chanting the Naam, the Name of the Lord of the Universe.
naanak pa-i-ampai charan jampai naam japat gobind nah alsaa-ee-ai.

The Purifier of sinners is the Naam, the Pure Name of the Immaculate Lord.
paavan patit puneet naam niranjanaa.

By the healing ointment of the Guru`s spiritual wisdom, one meets the Immaculate Lord God, who is totally pervading the water, the land and the sky.
gur gi-aan anjan parabh niranjan jal thal mahee-al poori-aa.

Wherever the Saints worship the Lord in adoration, there He is revealed.
jah jah sant araaDheh tah tah paragtaa-i-aa.

God blends Himself with His devotees in His natural way, and resolves their affairs.
parabh aap lee-ay samaa-ay sahj subhaa-ay bhagat kaaraj saari-aa.

In the ecstasy of the Lord`s Praises, they obtain supreme joy, and forget all their sorrows.
aanand har jas mahaa mangal sarab dookh visaari-aa.

Some tips on doing meditation :
The mind has a natural ability to be quiet. When it becomes quiet, you are in touch with your genius. Albert Einstein said the ideas that led him to the theory of relativity came during moments of quiet reflection.
Mozart heard sonatas and symphonies resonating through the silent reaches of his mind. All he had to do was write them down. We know that Isaac Newton came up with laws of motion and gravity while relaxing under an apple tree. Whether he actually got hit in the head by that apple or not, no one knows, but there is no doubt that his quiet mind yielded a treasure of knowledge. We could cite more examples, but you get the point.

Silent mind has great creativity. But this is not all. Silent mind is peaceful, blissful and healthy, and radiates these qualities out through the person to the surroundings.

People who know how to cultivate quiet mind not only are in touch with their inner creativity, they also radiate a youthfulness and optimism that effects everyone nearby. They have "good vibrations."

Our consciousness (awareness -- is the observer), and the objective world (the observed). The essential nature of our consciousness is blissful silence. It is what is behind the mind, what is experienced when the mind becomes still. It is an infinite storehouse of the qualities just mentioned, the realm of what we know as God, always right here within ourselves.

This is why it is proclaimed in the Psalms, "Be still and know I am God." To access the divine all we have to do is know how to be still.

Meditation is the process of systematically allowing the mind to become still for specific periods of time each day.

In doing this daily over weeks, months and years, quietness, consciousness, gradually becomes more evident when the mind is active while we are not meditating, and worldly life is enriched. Through meditation, the relationship between consciousness and the world gradually changes. This is a process of yoga, the joining. It is the first step.

Once blissful silence is coming on in daily experience, many other things can be done to enhance and expand it. But first we have to establish a base in consciousness, awaken the silent inner seed of who we are, so to speak.

Our mind has a natural ability to become quiet. In the deep meditation, we will harness that natural ability.

The idea behind doing correct meditation, is to make us aware of how to utilize the gifts one has already. If we apply what we learn, and keep at it, one day we will know that one is a perpetual bliss machine, capable of experience far beyond the imaginings of the mind.

Oh yes, we really are.

Meditation is the first step.

Thoughts are coming up in the mind from the minute we wake up in the morning until the minute we fall asleep at night, and then more are coming during dreaming. Yet we say the mind has a natural ability to be quiet.

How?

We will use a thought to do it. Not just any thought. A special thought called a "mantra." We will use a particular method of thinking this mantra that allows the mind to do what it can easily do if given the opportunity, settle down.

Actually, any thought can be used to meditate, as been amply demonstrated by researchers over the years. But we'd like to use a particular thought, one that has certain vibratory qualities, one that produces a certain effect in the nervous system. It is also one we can enhance as our practice advances, but more about that later.

The mantra we may begin with, can be Waheguru:

We will not be focusing on the meaning of Waheguru during meditation. No doubt it has sacred meaning. It is the sound we are interested in, not the meaning. It is the sound we will be using, within. We are after the profound vibratory quality of the sound when it is used effectively deep inside the mind and nervous system.

Perhaps these profound effects inside the human being are the reason, why this mantra has been revered for centuries.

What we will be doing, is focusing on the correct utilization of the mantra in the practice of meditation. Then we will have the best results.

Here is how we will use it:

Find a quiet, comfortable place where one can sit, preferably with back support. We want to remove unnecessary distractions. Just sit and relax somewhere where one can close the eyes for twenty minutes without interruptions.

Once we have gotten comfortable, slowly close our eyes.

We will notice thoughts, streams of thoughts. That is fine. We should just observe them, without minding them.

After about a minute, we gently introduce the thought …Waheguru… and begin to repeat it easily and effortlessly in our mind. If our mind wanders off into other thoughts, one will eventually realize this has happened.

But we should not be concerned about it. It is natural. When we realize, that we are not repeating the mantra, we gently go back to it. This is all we have to do. Easily repeat the mantra silently inside.


Waheguru´s mercy can be experienced at many levels in our mind and nervous system.

This procedure should be carried for twenty minutes, and, then, with our eyes closed, take a few minutes to rest before we get up.

This practice is to be done twice each day, before we start our day, and before begining our evening activities. It is best done before meals, as digestion can interfere with the process of meditation.

If would be desirable, if we make a commitment to ourselves to do it for a few months. Giving it some time to work.

One will be amazed at the results, and then one will want to keep going forward, to more and more of this blissful meditation.

Waheguru.

Was listening to Giani/Bhai Paramjit Singh Ji Khalsa (Anandpur Sahib Wale) live on SikhChannel last night and must say I was really impressed with this guy's katha. His topic was naam simran. I will record it and put it up because it was a very inspiring Katha. This guy is very outspoken and was not afraid to tell the sangat off on numerous occasions.

There was one point he made which really caught my attention when he was asking the sangat to jap. Someone sitting in the sangat decided to accelerate their jaap and became engrossed in their own mast like you see on some occasions. Bhai Sahib stopped the jaap and made a very important point. He said not to jap so fast like that because your surti will not be able to latch on and keep up. He said once someone else was doing the jaap in this fashion so he asked him what stage he had achieved in the time he had been doing sirman. The person replied he hadn't achieved anything to date. Bhai Sahib gave the analogy of peddling on bike very fast but the chain is broken so in fact your not going anywhere. He said its the same with simran when done in that fashion. Your japping so fast that your speech has gone off in its own direction and your mind/surti was not focused and was left behind to do it's own thing. That is why nothing is being achieved.

Key point : Keep the simran slow so that the surti can hear each recitation clearly and stay latched on for the ride.

Thanks for sharing your experience lucky veer ji. Such experiences of others which wont be found in any katha, book or online helps in reaffirming the faith in this Sikhi for me. It really feels good to know about such things. Indirectly, you help in reaffirming my faith. So thanks for that. And above all thanks to Guru Ji :)Unfortunately, I have nothing to share in spiritual terms. I have collected such filth from previous and this lifetime that I am unable to see the other dimension. Even though I have had no spiritual experience, I am glad that Guru Ji has given me the opportunity and Sumat to see whats wrong whats right and what path to follow. So hopefully Guru Ji does kirpa on this keera soon and bless with more naam and baani.

I must admit that video was very inspiring indeed. Many thanks for sharing. I liked the way he clarified the lower level sounds and how the true upward pulling sound/naad is the one you need to find and connect with. This should sound like a Bell and with progress should become an elongated sound.

He once again confirmed the technique of listening to the gurmantar internally and how the purpose of a mantar is help bring back and control a wondering mind.

Reminded me once again of Bhagat Baynees bani in Guru Maharaj on Ang 974

The energy channels of the Ida, Pingala and Shushmanaa: these three dwell in one place.
irhaa pingulaa a-or sukhmanaa teen baseh ik thaa-ee.

This is the true place of confluence of the three sacred rivers: this is where my mind takes its cleansing bath.
baynee sangam tah piraag man majan karay tithaa-ee.

O Saints, the Immaculate Lord dwells there;
santahu tahaa niranjan raam hai.

how rare are those who go to the Guru, and understand this.
gur gam cheenai birlaa ko-ay.

The all-pervading immaculate Lord is there. Pause
tahaaN niranjan rama-ee-aa ho-ay. Rahaa-o

What is the insignia of the Divine Lord`s dwelling?
dayv sathaanai ki-aa neesaanee.

The unstruck sound current of the Shabad vibrates there.
tah baajay sabad anaahad banee.

There is no moon or sun, no air or water there.
tah chand na sooraj pa-un na paanee.

The Gurmukh becomes aware, and knows the Teachings.
saakhee jaagee gurmukh jaanee.

Spiritual wisdom wells up, and evil-mindedness departs;
upjai gi-aan durmat chheejai.

the nucleus of the mind sky is drenched with Ambrosial Nectar.
amrit ras gagnantar bheejai.

One who knows the secret of this device,
ays kalaa jo jaanai bhay-o.

meets the Supreme Divine Guru.
bhaytai taas param gurday-o.

The Tenth Gate is the home of the inaccessible, infinite Supreme Lord.
dasam du-aaraa agam apaaraa param purakh kee ghaatee.

Above the store is a niche, and within this niche is the commodity.
oopar haat haat par aalaa aalay bheetar thaatee.

One who remains awake, never sleeps.
jaagat rahai so kabahu na sovai.
The three qualities and the three worlds vanish, in the state of Samaadhi.
teen tilok samaaDh palovai.
He takes the Beej Mantra, the Seed Mantra, and keeps it in his heart.
beej mantar lai hirdai rahai.

Turning his mind away from the world, he focuses on the cosmic void of the absolute Lord.
manoo-aa ulat sunn meh gahai.

He remains awake, and he does not lie.
jaagat rahai na alee-aa bhaakhai.
He keeps the five sensory organs under his control.
paacha-o indree bas kar raakhai.
He cherishes in his consciousness the Guru`s Teachings.
gur kee saakhee raakhai cheet.

He dedicates his mind and body to the Lord`s Love.
man tan arpai krisan pareet.
He considers his hands to be the leaves and branches of the tree.
kar palav saakhaa beechaaray.

He plugs up the source of the river of evil tendencies.
asur nadee kaa banDhai mool.

Turning away from the west, he makes the sun rise in the east.
pachhim fayr charhaavai soor.
I know understand "pachhim" to be a reference to the back of the head.

He bears the unbearable, and the drops trickle down within;
ajar jarai so nijhar jharai.

then, he speaks with the Lord of the world.
jagannaath si-o gosat karai

The four-sided lamp illuminates the Tenth Gate.
cha-umukh deevaa jot du-aar.

The Primal Lord is at the center of the countless leaves.
paloo anat mool bichkaar.

He Himself abides there with all His powers.
sarab kalaa lay aapay rahai.

He weaves the jewels into the pearl of the mind.
man maanak ratnaa meh guhai.

The lotus is at the forehead, and the jewels surround it.
mastak padam du-aalai manee.

Within it is the Immaculate Lord, the Master of the three worlds.
maahi niranjan taribhavan Dhanee.

The Panch Shabad, the five primal sounds, resound and vibrate their in their purity.
panch sabad nirmaa-il baajay.

The chauris - the fly brushes wave, and the conch shells blare like thunder.
dhulkay chavar sankh ghan gaajay.

The Gurmukh tramples the demons underfoot with his spiritual wisdom.
dal mal daatahu gurmukh gi-aan.

Baynee longs for Your Name, Lord.
baynee jaachai tayraa naam.

Waheguru Waheguru Waheguru....

Very interesting video

http://www.youtube.com/watch?v=BcVCGbt8KC4

Bhen-ji,
The first post in this thread explains ajapa quite well like Jaikara already mentioned.
Saas-Giras as per my understanding means japping the gurmantar with every breath which is the ultimate sustenance of the body to function in this world. However it has few stages. It starts with verbal jappa out aloud. The technique that I was taught was to say "Wahe" - slight pause - then say "Guru". The key here is that you must listen attentively to what you have just said and the sound of your own voice. At this stage don't worry about synchronizing with the breathing. Just worry about saying it in two parts and concentrate on what you are saying. With practice you may find your own natural rhythm with the breath, or breath synchronizing in some form with the words. This stage is also referred to as "Bhakri". This stage needs to be done for a significant amount of time till you find your mind beginning to listen attentively without running off thinking other things.
When you can see that the mind is becoming more focused on the sound of your own voice, and it's mental chattering is significantly diminishing then you can slowly begin to lower the volume till you get to a whispering stage so that there is still some dull audible sound coming from the mouth which you can hear. This will require greater effort of concentration. Once again test your mind. If you find that the mind wonders off in other directions and does not sit and listen to the jaap then you can try for a little longer to make it settle otherwise return to step one where you increase the volume a bit more till it starts to listen again.
This leads saas-giras to include a state called saas-saas. With this stage you start by whispering the gurmantar "Wahe" with inhale and  "Guru" on exhale, where either the Guru being a little louder or same volume as "Wahe" part. You will have found that when doing simran out aloud in the first stage of saas-giras it is next to impossible to say "Wahe" and inhale at same time but saying Guru when exhaling was easy. The only natural way of talking or producing any sound is when exhaling. Because with saas-saas you are whispering, it becomes easier to say Wahe properly when inhaling with the breath. With saas-saas you should find that the mind also begins to jap along with the whisper. However your attention must always remain on the sound of whisper or of the voice of the mind japping. If you find your thoughts returning again and mind wondering off then try and bring attention back on to the whispering sound or revert to earlier stage. Key point to note is that the mouth should only be slightly open when doing saas-saas and you should be breathing through the mouth. This stage is also referred to as "Madhma"
When you have become adept at this stage one can try and leave the breath synchonisation and just focus on the mental jaap sound alone. This stage is also called "Pasanti".
Ajapa jaap means japa without effort (A-japa) and is the end state of saas-giras where the mind has now gone into autopilot and is japing at it's own speed without you forcing it recite, i.e. without any kind of will power. It's a very advanced stage and requires a lot of effort in the earlier stages and above all Waheguru's kirpa.
 
jo saas giraas Dhi-aa-ay mayraa Har Har so gursikh guroo man bhaavai.
One who meditates on my Lord, Har, Har, with every breath and every morsel of food - that GurSikh becomes pleasing to the Guru's Mind.
In the above pangti you will see the name Har repeated twice. Why? This is a reference to saas giras in that what is being emphasized here is one Har on inhale and the second Har on exhale.
 
Its taken years of searching, reading and "Saadh" sangat just to learn the contents of this one post. If it helps you, and you start walking on the path of simran, sooner rather later, without having to waste anymore time first trying find out these teachings on the path of naam simran then it will have been worthwhile.
Happy japping and god bless you on your journey.

I have been trying rom rom practice on most days and some days it all just falls in place a lot easier, whereas on others it may be a little difficult to just get that steadiness.
However, speaking for myself, I have noticed that on days where it may not be so fluid , then usually my breathing is unbalanced.
I don't always check or try and balance breath before hand, but I have never had days where there may be some difficulty and the breath is balanced as well !
So, this is like a little personal conclusion and reminder for me to keep a check on breath balance.

On the other hand, balanced breath does NOT always mean success, because there have been many times when all is checked fine but I still can't maintain the steady flow for more than a few minutes, despite the breath being balanced.


What has really been an eye opener for me is the fact that I've tried rom rom throughout the day when I may be out and about, and it does seem to work !
On a few occasions, I've been in a busy shopping mall, train station..etc...and then just sat down for some 5 minutes and I will try see if I can do it whilst sat still, AND I usually can !
This really surprised me at first because of all the constant noise going on around me, but I found that if I tried to feel my navel area pulse, then automatically I go 'within' and immediately the internal jap starts.


Another thing that I've noticed is that I can feel the rom rom and the pulse within my fingertips when I put my dhian there. This first got my attention in yoga when we do the hand gian-mudra and press 1st finger with thumb whilst sitting in easy pose. At the time I noticed and felt the nadis on those fingertips and they were both in the same 'waheguru....wahegururu....waheguru....' mode.
Whenever i put my dhian on the fingertips now, no matter where or what I'm doing, I can mostly tune in to do internal jap with ease.

I'm really not sure if I've just become more self aware or something else is happening like some crazy mind games ?
The only thing that worried me slightly was that if i've become more self aware and highly sensitive to body sensations, then I'm a little frightened to be encountering pain of any sort, because a small tiny pain trigger may be much more heightened and painful to me than it actually is !!

I found a similar source from gyani sant Maskeen ji's blog.

Naam Abhiyaas
Gyani Sant Ji Maskeen's Naam abihyaas translated By: Mr. Prabhjot Singh

The tongue is doing the JAP of Waheguru, but the thought of uttering Waheguru mantra takes place in the mind. The navel is natively referred to as Dhunni because it is this place where sound (dhun) emerges from. The air strikes the Dhuni when a thought of saying something takes place in the mind. Naabhi (Navel) is like a wind instrument – For example, a harmonium, flute, shainai, etc. can only produce sound if it is pumped with some air, otherwise one cannot produce any sound out of them. Naabhi is one such instrument Waheguru has planted in our body that only produces sound if wind is applied to it. It is the wind that is an important element in the whole procedure. That is why, Guru Nanak Dev Ji has called wind a Guru because it is the Guru that creates associations for us. Wind produces speech, and with speech we are able to make associations with others. In the worldly affairs, we first see and then speak about it. In the case of Waheguru, we will HAVE to speak to create the association.

ਕਬੀਰ ਕੇਸੋ ਕੇਸੋ ਕੂਕੀਐ ਨ ਸੋਈਐ ਅਸਾਰ ॥
kabeer kaeso kaeso kookeeai n soeeai asaar ||
Kabeer, chant the Name of the Beautifully-haired Lord; do not sleep unaware.

ਰਾਤਿ ਦਿਵਸ ਕੇ ਕੂਕਨੇ ਕਬਹੂ ਕੇ ਸੁਨੈ ਪੁਕਾਰ ॥੨੨੩॥
raath dhivas kae kookanae kabehoo kae sunai pukaar ||223||
Chanting His Name night and day, the Lord will eventually hear your call. ||223|| (Ang 1376, SGGS Ji)

Kabir Ji says no matter what, I will keep on saying Lord’s name, eventually my call will be heard. On the worldly level, we see and then speak, but here one has to just keep saying His name, one day we will be able to see Him standing right in front of us.
When wind strikes the Naabhi, it produces a sound, that sound is called Parra. When that sound rises up and reaches the heart, it is called Basanti; this is where that sound recieves its words. When the words reach the throat, that state is called Madhmaa, this is where a complete sentence is formed. Eventually, tongue expresses it outside the body; this state is called Bekhari. So these are the stages of speech:
1. Parra
2. Basanti
3. Madhmaa
4. Bekhari
Now, one has to reverse the process and take that sound back to the Dhunni, the place where the sound arose from. Kabir Ji refers to this as:

ਉਲਟੀ ਗੰਗਾ ਜਮੁਨ ਮਿਲਾਵਉ ॥
oulattee gangaa jamun milaavo ||
Turn your breath away from the left channel, and away from the right channel, and unite them in the central channel of the Sushmanaa. (Ang 327, SGGS Ji)

One has to reverse the cycle and merge Ganges back into Yamunaa – The sound that was created at the Naabhi, and came out of the body via the tongue has to reversed and sent back to the Naabhi. Of course, this process is very difficult. One can keep saying Waheguru Waheguru thousands of times, the effort will be fruitless until one is able to reverse the sound and take it back to where it emerged from i.e. the Dhunni. In order to do that, Bekhari must be converted to Madhmaa, Madhmaa to Basanti, and finally Basanti to Parra. The inner revolution will start only when the process of utterence of Waheguru is reversed.
When Waheguru is uttered and reversed this way, it takes away all the clingling pains and sufferings; this sound provides supreme bliss. However, in order to be able to say Waheguru in the above way, one has to utter Waheguru a lot of times and meditate on it until the state is reached where the process of reversal is finally accomplished.
How to achieve the revesal? The sound came out from the inside via the tongue, so it cannot take it back in; one has to use the ears to take the sound back inside. Guru Teg Bahadur Ji says:

ਰੇ ਮਨ ਰਾਮ ਸਿਉ ਕਰਿ ਪ੍ਰੀਤਿ ॥
rae man raam sio kar preeth ||
O mind, love the Lord.

ਸ੍ਰਵਨ ਗੋਬਿੰਦ ਗੁਨੁ ਸੁਨਉ ਅਰੁ ਗਾਉ ਰਸਨਾ ਗੀਤਿ ॥੧॥ ਰਹਾਉ ॥
sravan gobindh gun suno ar gaao rasanaa geeth ||1|| rehaao ||
With your ears, hear the Glorious Praises of the Lord of the Universe, and with your tongue, sing His song. ||1||Pause|| (Ang 631, SGGS Ji)

Keep on singing Waheguru matra, but do not let it get wasted in the thin air, the purpose is to listen with ears and take the sound back inside the body. Just like food is taken in with mouth and eventually becomes blood, similarly when praises of the Lord are taken back inside, the person will be blessed with salvation; this absorbed sound will give supreme bliss, and result in Samadhi Avastha. However, one has to really LISTEN to the sound of Waheguru matra; when one LISTENS with utmost concentration, millions of pains and sufferings are elimination by just one Waheguru Jap.

ਨਾਨਕ ਭਗਤਾ ਸਦਾ ਵਿਗਾਸੁ ॥
naanak bhagathaa sadhaa vigaas ||
O Nanak, the devotees are forever in bliss.

ਸੁਣਿਐ ਦੂਖ ਪਾਪ ਕਾ ਨਾਸੁ ॥੧੦॥
suniai dhookh paap kaa naas ||10||
Listening-pain and sin are erased. ||10|| (Ang 3, SGGS Ji)

When one really LISTENS with love and concentration, then ears will absorb the sound inside and take it to the throat i.e. Madhmaa. When one is able to convert Waheguru sound back to Madhmaa, it will give immense joy to such a person – he will be able to actually enjoy the rass of Gurbani. If the concentration and love is maintained, the sound reaches from Madhmaa to the heart (Basanti); one starts hearing the Anhad Naad at this stage. This stages takes that person to the doorsteps of God. Guruji describes it as follows:

ਸੋ ਦਰੁ ਕੇਹਾ ਸੋ ਘਰੁ ਕੇਹਾ ਜਿਤੁ ਬਹਿ ਸਰਬ ਸਮਾਲੇ ॥
so dhar kaehaa so ghar kaehaa jith behi sarab samaalae ||
Where is that Gate, and where is that Dwelling, in which You sit and take care of all?

ਵਾਜੇ ਨਾਦ ਅਨੇਕ ਅਸੰਖਾ ਕੇਤੇ ਵਾਵਣਹਾਰੇ ॥
vaajae naadh anaek asankhaa kaethae vaavanehaarae ||
The Sound-current of the Naad vibrates there, and countless musicians play on all sorts of instruments there.

ਕੇਤੇ ਰਾਗ ਪਰੀ ਸਿਉ ਕਹੀਅਨਿ ਕੇਤੇ ਗਾਵਣਹਾਰੇ ॥
kaethae raag paree sio keheean kaethae gaavanehaarae ||
So many Ragas, so many musicians singing there. (Ang 6, SGGS Ji)

There is immense celebration at the doorsteps of the Lord. Ancient Kings and Maharajahs would order music to be played at the doors of their palace during mornings and evenings. Bhagats would hear the Anhad Naad inside, and created instruments to try to reproduce that sound. This stage is immensly enjoyable, but there is only one more step left to be taken further – the sound that has become Madhmaa has to strike the Naabhi and become Parra again.
If the required concentration is maintained and one keeps keeps the Jap going, the sound will strike the Naabhi; the Naabhi that opened to create the sound in the first stage will fully open up. At this stage, body lives but mind (mann) dies. Such a person starts existing on the same level as Waheguru Himself. Kabir Ji clearly declares:

ਬਿਗਰਿਓ ਕਬੀਰਾ ਰਾਮ ਦੁਹਾਈ ॥
bigariou kabeeraa raam dhuhaaee ||
Just so, Kabeer has changed.

ਸਾਚੁ ਭਇਓ ਅਨ ਕਤਹਿ ਨ ਜਾਈ ॥੧॥ ਰਹਾਉ ॥
saach bhaeiou an kathehi n jaaee ||1|| rehaao ||
He has become the Embodiment of Truth, and he does not go anywhere else. ||1||Pause|| (Ang 1158, SGGS Ji)

ਅਬ ਤਉ ਜਾਇ ਚਢੇ ਸਿੰਘਾਸਨਿ ਮਿਲੇ ਹੈ ਸਾਰਿੰਗਪਾਨੀ ॥
ab tho jaae chadtae singhaasan milae hai saaringapaanee ||
Now, I have mounted to the throne of the Lord; I have met the Lord, the Sustainer of the World.

ਰਾਮ ਕਬੀਰਾ ਏਕ ਭਏ ਹੈ ਕੋਇ ਨ ਸਕੈ ਪਛਾਨੀ ॥੬॥੩॥
raam kabeeraa eaek bheae hai koe n sakai pashhaanee ||6||3||
The Lord and Kabeer have become one. No one can tell them apart. ||6||3|| (Ang 969, SGGS Ji)

A Gurmukh Bhram Gyaani who has reached such an Avastha then does not need to recite Waheguru mantra, the sound constantly vibrates inside him with every breath taken – he/she becomes the roop of Akal Purakh Waheguru.

Sat veer, please don't be discourage in anyway, keep posting. This is a blind seva, when i say blind seva i meant, you have no idea how many people you are inadvertently helping...atleast i can speak for myself..!!!

I'm really beginng to feel I shouldn't be writing all this stuff because I don't want be held responsible for leading anyone up the wrong path. If I say anything wrong or you guys out there feel too much is being said, please let me know and I will stop.

I read a pungti not long ago that said, first liberate yourself before you try and liberate others........ I am not trying to liberate anyone but merely inspire others to walk the path as I'm trying to do so. If you guys make it to waheguru first please let me him know his Sikh is trying to find him and be in his charan.