Kaur10

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

It was Baba Khem Singh Ji, chola badalia about a year ago. They were over 100 years old and now it is Baba Sukhdev Singh Ji

Don't know if any Sikh has written about her, but she was a great Bhagat of India during the middle ages. She wrote some great poetry. Her Guru was Bhagat Ravidas Jee.

It's not fully translated but here is english translation of sant isher singh ji rara sahib ishvar amolak lal personal dairy-

Ishvar amalok lal in english.pdf

Yea love acapella jatha and gursevak jatha. Their new simran at guru har rai gurdwara sahib is beautiful. You should make a video while doing it with guitar. I always like when when there is western twist to the kirtan and simran. Snatam Kaur was the first white girl I ever seen as a Sikh and especially doing kirtan. I was baffled and then learned about 3HO and I was more baffled. Lol found out so many white people( lack of better term) being Sikh, don't really agree with their whole technique about gurbani as mantra but if that helps people no harm.  
And true no one will grade me, human mind is crazy especially mine. It spend most of the time learning techniques rather than doing it. If I throw away all the distraction and just sit and use any method it will work lol
Some wise man said that human always keep collecting techniques  and never use them. Lol

Thank you, will try that. Appreciate it.

Its rampurkheda.com....anyone can download audio books from there

SSA
Yeh I have read this...wonderful...Its about Sant baba Harnam Singh ji Rampur Kheda Sahab vale...Ujar Theh Vasaiyo....Now Sant Baba Sewa Singh ji have written many books regarding Gurbani...Anyone can see and download pdf books from Gurdwara Rampur Kedha sahab site...
Se kinheiya is in English, hindi punjabi and Ithink in more languages also....
Sarbat Da Bhala

This is a really good 34 pages books. I got it on boss-uk.org. click on articles and scroll down to find "se kinieyha" (must have spelled it wrong). but it was a great reading. If you want I can paste chapter by chapter on the forum, provided it doesnt matter if it consumes to much forum space on the internet.

Bhai Jagmeet Singh.mp4

@Sat1176 @Lucky @BhagatSingh I remember years ago (and even months ago) I used to complain to you guys about how getting to dhoor and blasting the mind out of the body was such a difficulty. But I can successfully say that it's almost as if it's a walk in the park now. Did about 5-10 mins of chanting simran with a friend the other day (in a noisy public place) and the mind was ready for blast off. I still get stuck in that middle point where it feels like the minds about to launch (but never does). But even getting to this point never felt possible. I'm just working on cutting down the amount of time it takes. There was even a day where it was almost immediate. But I think it takes roughly 5 mins on average (down from 2-4 hours when I was stuck in my bubble). Btw: this was some solid advice which I can finally follow now. Almost 4 years later.
But one thing to note: I'm starting to realize, these blasts may not be a journey outside of the body... perhaps they're a journey inward? 

Bro, is she amritdhari?
 
Bhul chuk maaf

Anandmurti Gurumaa is not a brahm-gyani. Very hard to find true brahm-gyani. Gurumaa got quite the ego, I stayed at her ashram for awhile. Lol. You can't just judge off how good a person is at speaking and talking in katha etc. Only brahm-gyani can truly recognize another brahm-gyani.

@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

I never thought of lava in this way. Thanks for posing

@Jageeraveerji, 😂😂 . U see me on a pedestal which is actually a broken dabba- I keep falling from 😝. 
On a serious note lemme share my latest discovery- I was going through 'Laava' and I realized that it's like Guru Sahib is describing the four stages to meet the Lord. 
ਮਹਲਾ ੪ ॥ soohee mehlaa 4. Soohee, Fourth Mehl:
 
ਹਰਿ ਪਹਿਲੜੀ ਲਾਵ ਪਰਵਿਰਤੀ ਕਰਮ ਦ੍ਰਿੜਾਇਆ ਬਲਿ ਰਾਮ ਜੀਉ ॥
har pahilarhee laav parvirtee karam drirh-aa-i-aa bal raam jee-o.
In the first round of the marriage ceremony, the Lord sets out His Instructions for performing the daily duties of married life.
 
ਬਾਣੀ ਬ੍ਰਹਮਾ ਵੇਦੁ ਧਰਮੁ ਦ੍ਰਿੜਹੁ ਪਾਪ ਤਜਾਇਆ ਬਲਿ ਰਾਮ ਜੀਉ ॥
banee barahmaa vayd Dharam darirhHu paap tajaa-i-aa bal raam jee-o.
Instead of the hymns of the Vedas to Brahma, embrace the righteous conduct of Dharma, and renounce sinful actions.
 
ਧਰਮੁ ਦ੍ਰਿੜਹੁ ਹਰਿ ਨਾਮੁ ਧਿਆਵਹੁ ਸਿਮ੍ਰਿਤਿ ਨਾਮੁ ਦ੍ਰਿੜਾਇਆ ॥
Dharam darirhHu har naam Dhi-aavahu simrit naam drirh-aa-i-aa.
Meditate on the Lord's Name; embrace and enshrine the contemplative remembrance of the Naam.
 
ਸਤਿਗੁਰੁ ਗੁਰੁ ਪੂਰਾ ਆਰਾਧਹੁ ਸਭਿ ਕਿਲਵਿਖ ਪਾਪ ਗਵਾਇਆ ॥
satgur gur pooraa aaraaDhahu sabh kilvikh paap gavaa-i-aa.
Worship and adore the Guru, the Perfect True Guru, and all your sins shall be dispelled.
 
ਸਹਜ ਅਨੰਦੁ ਹੋਆ ਵਡਭਾਗੀ ਮਨਿ ਹਰਿ ਹਰਿ ਮੀਠਾ ਲਾਇਆ ॥
sahj anand ho-aa vadbhaagee man har har meethaa laa-i-aa.
By great good fortune, celestial bliss is attained, and the Lord, Har, Har, seems sweet to the mind.
 
ਜਨੁ ਕਹੈ ਨਾਨਕੁ ਲਾਵ ਪਹਿਲੀ ਆਰੰਭੁ ਕਾਜੁ ਰਚਾਇਆ ॥੧॥
jan kahai naanak laav pahilee aarambh kaaj rachaa-i-aa. ((1))
Servant Nanak proclaims that, in this, the first round of the marriage ceremony, the marriage ceremony has begun. ((1))
Second Laav
ਹਰਿ ਦੂਜੜੀ ਲਾਵ ਸਤਿਗੁਰੁ ਪੁਰਖੁ ਮਿਲਾਇਆ ਬਲਿ ਰਾਮ ਜੀਉ ॥ har doojrhee laav satgur purakh milaa-i-aa bal raam jee-o.
In the second round of the marriage ceremony, the Lord leads you to meet the True Guru, the Primal Being.
 
ਨਿਰਭਉ ਭੈ ਮਨੁ ਹੋਇ ਹਉਮੈ ਮੈਲੁ ਗਵਾਇਆ ਬਲਿ ਰਾਮ ਜੀਉ ॥
nirbha-o bhai man ho-ay ha-umai mail gavaa-i-aa bal raam jee-o.
With the Fear of God, the Fearless Lord in the mind, the filth of egotism is eradicated.
 
ਨਿਰਮਲੁ ਭਉ ਪਾਇਆ ਹਰਿ ਗੁਣ ਗਾਇਆ ਹਰਿ ਵੇਖੈ ਰਾਮੁ ਹਦੂਰੇ ॥
nirmal bha-o paa-i-aa har gun gaa-i-aa har vaykhai raam hadooray.
In the Fear of God, the Immaculate Lord, sing the Glorious Praises of the Lord, and behold the Lord's Presence before you.
 
ਹਰਿ ਆਤਮ ਰਾਮੁ ਪਸਾਰਿਆ ਸੁਆਮੀ ਸਰਬ ਰਹਿਆ ਭਰਪੂਰੇ ॥
har aatam raam pasaari-aa su-aamee sarab rahi-aa bharpooray.
The Lord, the Supreme Soul, is the Lord and Master of the Universe; He is pervading and permeating everywhere, fully filling all spaces.
 
ਅੰਤਰਿ ਬਾਹਰਿ ਹਰਿ ਪ੍ਰਭੁ ਏਕੋ ਮਿਲਿ ਹਰਿ ਜਨ ਮੰਗਲ ਗਾਏ ॥
antar baahar har parabh ayko mil har jan mangal gaa-ay.
Deep within, and outside as well, there is only the One Lord God. Meeting together, the humble servants of the Lord sing the songs of joy.
 
ਜਨ ਨਾਨਕ ਦੂਜੀ ਲਾਵ ਚਲਾਈ ਅਨਹਦ ਸਬਦ ਵਜਾਏ ॥੨॥
jan naanak doojee laav chalaa-ee anhad sabad vajaa-ay. ((2))
Servant Nanak proclaims that, in this, the second round of the marriage ceremony, the unstruck sound current of the Shabad resounds. ((2))
Third Laav
ਹਰਿ ਤੀਜੜੀ ਲਾਵ ਮਨਿ ਚਾਉ ਭਇਆ ਬੈਰਾਗੀਆ ਬਲਿ ਰਾਮ ਜੀਉ ॥ har teejrhee laav man chaa-o bha-i-aa bairaagee-aa bal raam jee-o.
In the third round of the marriage ceremony, the mind is filled with Divine Love.
 
ਸੰਤ ਜਨਾ ਹਰਿ ਮੇਲੁ ਹਰਿ ਪਾਇਆ ਵਡਭਾਗੀਆ ਬਲਿ ਰਾਮ ਜੀਉ ॥
sant janaa har mayl har paa-i-aa vadbhaagee-aa bal raam jee-o.
Meeting with the humble Saints of the Lord, I have found the Lord, by great good fortune.
 
ਨਿਰਮਲੁ ਹਰਿ ਪਾਇਆ ਹਰਿ ਗੁਣ ਗਾਇਆ ਮੁਖਿ ਬੋਲੀ ਹਰਿ ਬਾਣੀ ॥
nirmal har paa-i-aa har gun gaa-i-aa mukh bolee har banee.
I have found the Immaculate Lord, and I sing the Glorious Praises of the Lord. I speak the Word of the Lord's Bani.
 
ਸੰਤ ਜਨਾ ਵਡਭਾਗੀ ਪਾਇਆ ਹਰਿ ਕਥੀਐ ਅਕਥ ਕਹਾਣੀ ॥
sant janaa vadbhaagee paa-i-aa har kathee-ai akath kahaanee.
By great good fortune, I have found the humble Saints, and I speak the Unspoken Speech of the Lord.
 
ਹਿਰਦੈ ਹਰਿ ਹਰਿ ਹਰਿ ਧੁਨਿ ਉਪਜੀ ਹਰਿ ਜਪੀਐ ਮਸਤਕਿ ਭਾਗੁ ਜੀਉ ॥
hirdai har har har Dhun upjee har japee-ai mastak bhaag jee-o.
The Name of the Lord, Har, Har, Har, vibrates and resounds within my heart; meditating on the Lord, I have realized the destiny inscribed upon my forehead.
 
ਜਨੁ ਨਾਨਕੁ ਬੋਲੇ ਤੀਜੀ ਲਾਵੈ ਹਰਿ ਉਪਜੈ ਮਨਿ ਬੈਰਾਗੁ ਜੀਉ ॥੩॥
jan naanak bolay teejee laavai har upjai man bairaag jee-o. ((3))
Servant Nanak proclaims that, in this, the third round of the marriage ceremony, the mind is filled with Divine Love for the Lord. ((3))
Fourth and Final Laav
ਹਰਿ ਚਉਥੜੀ ਲਾਵ ਮਨਿ ਸਹਜੁ ਭਇਆ ਹਰਿ ਪਾਇਆ ਬਲਿ ਰਾਮ ਜੀਉ ॥ har cha-utharhee laav man sahj bha-i-aa har paa-i-aa bal raam jee-o.
In the fourth round of the marriage ceremony, my mind has become peaceful; I have found the Lord.
 
ਗੁਰਮੁਖਿ ਮਿਲਿਆ ਸੁਭਾਇ ਹਰਿ ਮਨਿ ਤਨਿ ਮੀਠਾ ਲਾਇਆ ਬਲਿ ਰਾਮ ਜੀਉ ॥
gurmukh mili-aa subhaa-ay har man tan meethaa laa-i-aa bal raam jee-o.
As Gurmukh, I have met Him, with intuitive ease; the Lord seems so sweet to my mind and body.
 
ਹਰਿ ਮੀਠਾ ਲਾਇਆ ਮੇਰੇ ਪ੍ਰਭ ਭਾਇਆ ਅਨਦਿਨੁ ਹਰਿ ਲਿਵ ਲਾਈ ॥
har meethaa laa-i-aa mayray parabh bhaa-i-aa an-din har liv laa-ee.
The Lord seems so sweet; I am pleasing to my God. Night and day, I lovingly focus my consciousness on the Lord.
 
ਮਨ ਚਿੰਦਿਆ ਫਲੁ ਪਾਇਆ ਸੁਆਮੀ ਹਰਿ ਨਾਮਿ ਵਜੀ ਵਾਧਾਈ ॥
man chindi-aa fal paa-i-aa su-aamee har naam vajee vaaDhaa-ee.
I have obtained my Lord and Master, the fruit of my mind's desires. The Lord's Name resounds and resonates.
 
ਹਰਿ ਪ੍ਰਭਿ ਠਾਕੁਰਿ ਕਾਜੁ ਰਚਾਇਆ ਧਨ ਹਿਰਦੈ ਨਾਮਿ ਵਿਗਾਸੀ ॥
har parabh thaakur kaaj rachaa-i-aa Dhan hirdai naam vigaasee.
The Lord God, my Lord and Master, blends with His bride, and her heart blossoms forth in the Naam.
 
ਜਨੁ ਨਾਨਕੁ ਬੋਲੇ ਚਉਥੀ ਲਾਵੈ ਹਰਿ ਪਾਇਆ ਪ੍ਰਭੁ ਅਵਿਨਾਸੀ ॥੪॥੨॥
jan naanak bolay cha-uthee laavai har paa-i-aa parabh avinaasee. ((4)(2))
Servant Nanak proclaims that, in this, the fourth round of the marriage ceremony, we have found the Eternal Lord God. ((4)(2))
 
So the first stage is where we start towards the first step of Dharam and unlike the 'world' find it SWEET- ( isn't that why we are here on this forum?? and both on stage I ( see- I told u so) 
Stage II Is as we hear ANHAD SOUNDS
Stage III is when Gurmukhs can travel to Astral Worlds for SANT MANDLIs and sangat
Stage IV is getting absorbed in the LORD - Being one with him
 
 
 
 

My name shouldn't be in the same line as yours Phenji as you are light years ahead and more knowledgeable.Your posts inspire me every time I read them🙏
Look at this post. It is a tight slap to those malech who make fun and criticise people who do naam simran as stupid,backward and lazy people. Here we have this young veer who is studying to be a doctor and in the meantime is engaged in social work to benefit others that has tread the path of Naam and now is reaping it's fruits.
Now whenever these Masters&Johnsons from another forum take their monthly 'yatra' here to lecture and mock us,I will be linking them to this thread.Although I doubt it will ever happen,hopefully some of them see the light of truth and repent their malech ways after reading this thread.
What I learned from this thread is enough talk already,just practice and get lost in simran as much as possible.Bless all you souls that motivate us to take the path of Naam by sharing your stories&experiences.

😊 you gave words to my feelings, when I mentioned few days ago that we get confused if we are awake or sleeping..... It was not a regular sleep veerji, it was your temporary visit to - heaven. It was SUNN, awareness, pure consciousness , antar dhyaan, deep meditation ⛩📿 etc what ever we may call it but since beginning we have been understanding that as we loose the control of our bodies we are sleeping, we are not able to differentiate. Once we will gain avastha ( with Guru Sahib's kirpa) we may attain this state voluntarily.           { @Lucky and @Sat1176 veerji pls correct me if I am wrong}
Though I am no expert but I perceive this as if - let me try to put in words( I am bad at it) My little 👶 daughter just falls asleep as and when she's done- tired of her hyperactivity. Be it on the bike- in car - at someone's place or whenever,- provided she gets my lap. At times I get irritated and say - how selfish! But then as I think deeply it's the ultimate trust that she has on me, the security she finds in my lap. She just doesn't sleep in anybody else's arms but mine because she feels that I am '" There"' and that's what I should feel for my Babaji- He's there. All I need to do is - surrender- just give off
Tensions, fears, daily chores, thoughts, happiness, sadness, anger, ego and finally my ultimate identity. I know it's easier said than done and that's where the problem is... But that's what the journey is all about. 
 
Hope this may be of some help 🙏
And yes for that flu - along with the medicine💊 just keep a tablet of 'kapoor' near ur nostrils on your pillow at night. and bite raw ginger with salt if you may I use it on all family just at the onset of infection and it works. 

Yes, I was rushing to gain control of the body, that was the scary part. But if it happens again I will be more careful and try to relax into it.
Yes I have been listening to those videos. Those are amazing and unbelievable amount of gyaan and motivation. Things make more sense and I have a more clearer idea on how to proceed. 
 
 
Thanks veer ji, its a good motivation to keep going and hopefully Maharaj does kirpa. Although been under the weather today with flu and fever lol.
wjkk wjkf
 

@Ragmaala if you can hear them in sleep or dream state then that is a very good sign. That's where you ideally want to hear them from what I understand. 
It is the stage where mind has seperated from poan/body and mind is being awoken by shabads on the other side. 
Its good that your seperated from body when listening to loud anhad because there is no load/stress on body. 
Yes the sounds can get quite loud the more you concentrate on them. It should give your more reassurances that they are not just any old sounds. I have had similar experience where whilst listening to the sound my body became very heavy and I couldn't move my arms legs or head. Took good 45 mins before I felt normal again. Was like I was super drowsy and body was too heavy to lift. If that happens just come back slowly and don't rush yourself to gain body control and trying to force body parts to move. 
It's always frightening when something happens the first time because you have never experienced it before. Especially if the sensation is overwhelming and unexpected. 
You seriously need to listen to the q&a's by Bhai Simranjeet Tohana from the links I posted few days ago. You will understand more now your experiencing yourself. 
Keep going veer. 

Satsriakal ji . I hope you find answers to help clear doubts
Yes,  we want to go upwards from mooldhara.  There is a lot of dormant energy there and the idea is to direct it upwards. 
 
This technique is good also and makes sure that the "flow' is upwards.  I've come across a few people that have successfully got to anhad using this technique...so give it a try and see how you get on.
Personally, I used the saas graas "wahe" in and "guru" out technique.  I wrote some detailed instructions some years ago on the meditation thread if you've come across it. 
Mooldhara-   I'll  give you my personal understanding from learning and experience.   I don't recommend putting dhyian there, if anything, you could start with putting a little awareness on the navel as per saas graas instructions at first.  This helps during first stages when the sevak is trying to build a repetitive maan-dhan habit for doing simran. Once you get going, then the dhyian should be on the dhun of gurmantar only whilst doing saas graas...  
 
Hope that clarifies a little. 
 
 
 

https://m.youtube.com/watch?v=zs5rD4BJwFs
Near the end, Sant Jarnail Singh Ji says that we only praise the one who has slaughtered a dusht, not an innocent being. Baba ji was of the highest avastha possible in a manukha dehi, a puran purakh, jeevan mukht individual. So when he says in another speech that every village should keep one motorcycle and the youth should take an oath to execute the wicked, then we shouldn't doubt his bachan. War is very dear to Akal Purakh as they say.
 

Plants and trees come under the concept of chaurasi, therefore plants and trees have souls.

The two sons of Kuber were cursed to turn into trees and that they would only recieve liberation if Lord Krishna was to uproot those trees ie killing those trees.

your stomach is a graveyard if you drink water as well.

Fruits and Vegetables are actually alive. For many, if you plant them in the ground their seeds will sprout or the roots will grow once again. Grains however, are dead, if you don't count the yeast inside them.