Sat1176

One thing I noticed was all the videos had been cut when it came to an actual exercise. I have found some audio recordings of the actual workshops. Loads of helpful tips here and the Q&A at the end was very enlightening. Topics: What point is he actually referring to when he says sit behind the eyes? It's right back between the intersection between the ears and the centre of the eyes. It is not sitting just behind the eyes towards the front like most people do. Navigating the lower practice sounds to reach the pulling sound. Staying put in the center when encountering sounds, visions of colours, stars etc. Not to move towards the lights. There is a walkthrough of a actual meditation session. www.ishanews.org/media/audio/Meditation_Workshop_Hunt_Beach_CA_02_22_2014_PM.mp3

Meditation walk through. I highly recommend people have a listen to this who are trying to walk on the path of shabad surat marg. Some very helpful information is contained in this audio recording. http://ishanews.org/media/audio/Meditation_Workshop_Hunt_Beach_CA_02_22_2014_PM.mp3 ishanews.org/media/audio/Meditation_Workshop_Hunt_Beach_CA_02_22_2014_PM.mp3

This one is really good. Talks about the 10th gate, what does the soul look like. man tu jot saroop hai apna mool pehchan Waheguru

Some very interesting tips in this one. Especially the last exercise for gifts from above.

Giani Thakur Singh has done full katha which can be found on www.gurbaniupdesh.org

Lucky gave a good explanation in this post. Generally it is much easier to do swas swas simran when one moves towards madhma jaap. (i.e. dull whisper) or internally with the mind. Lucky covers stage 1 and stage 2 in the post linked above. What your asking about is swas swas jaap out aloud. This question also puzzled me a lot so in the end I gave up try to achieve what seemed impossible task considering with the way vocal cords and breathing work. Some will till you its impossible and some will tell it needs to be done. On some occasions I do feel it is slightly kicking in but I can't say it feels smooth and comfortable. Like Guru with exhale. When I'm doing my jaap out aloud I do try and say Guru with the exhale breath. As that is easily achievable. Exhale -- --------> G U R UU If you persevere to say Wahe with inhale you might sometimes achieve some of the following with a little bit of jerkiness in the breath or a slightly distorted Wahe. Inhale < - - - - ------ W A H E Inhale < ----- - - ------ W A H E Inhale < ------ - - -- W A H E If you listen to you will hear him say just forget about the breathing and just say the words with wahe slight navel pump in and guru navel out. In subsequent videos he says forget about the breathing and let it happen on its own. He will go as far to say we are to connect with the sound of the gurmantar and not the pavan/air. One has to understand that true simran is done with the mind internally. That is the stage we are trying to achieve. However since we are not accustomed to listening with full attention to the words our mind is saying and we get bombarded with thoughts. We start with bhakhri jaap (out aloud) where we first learn to listen to our voice without letting the mind wonder off. When you have perfected that then you start lowering the volume and transition towards swas swas.

I have great appreciation for some of the things he is saying and like some of the common messages I have heard from the Sikhi perspective. But I do find it a little off putting by the constant mentioning of "the perfect living master" etc and how his master is the one guiding him even though he has moved on. To further go on state that his master now manifests in the radiant form is a bit too much for me to digest. I would rather keep things simple and call this the prakash roop of Waheguru or Atma if that is the darshan aspects he is making references to. Lets assume, this master was a realized being and merged into Waheguru or realised his true self as in a drop merging back into the ocean. Now to call the ocean by constant references to the drop belittles the entire ocean of the Lord in my view. When one drop merges back into the whole, it would be impossible to separate or find that drop again. Now to make your teacher the object of your meditation instead of the Lord just doesn't sit as well with me. I can't completely call this wrong either because even we Sikhs at times pray to our Gurus and equally say the Gurus and Waheguru are One the same. Don't get me wrong one should definitely be appreciative and grateful to one's guru/teacher/master who got you there but does that mean more emphasis is on them than WaheGuru? Is this Astral plane he talks off another way of referring to Dev lok?

I just finished watching this one and found it very enlightening.

Really liked the way this guy explained the concept being pulled up by the shabad. Definitely worth listening to.

Since listening to this video I've been playing around with focusing in the center of my head behind the eyes and trying to do my gurmantar jaap with my dhyan there. I noticed very quickly that the sweetness is beginning to return to my mouth, actually I feel as if it about to explode on the upper side of my palette and is slowly manifesting on my tongue. Its been a while now since I last had these sweet sensations. Back then I didn't have an appreciation of it and wrote many posts with my struggle to handle such an intense taste. I have now come to learn that this internal amrit helps cleanse the naadies and helps in the progress on this path. This time will try not to get too hung up on it and just savor the experience and let it happen. Please give me a slap on the wrist if I come back and say I can't cope with it again! The sounds I was previously hearing which were also occurring less frequently are now also returning. Happy days!!! Waheguru

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....

Welcome TruthSeeker, MySimran.info is an excellent site and I have also found the knowledge imparted by the sevadar as highly beneficial and inspiring. It is so refreshing to learn about simran so openly and freely with out any of the stigmas, beliefs of secrecy that exist out there today. I also often try and tune into their camps online and wish I could have been sitting in the sangat at the actual location. Since you have attended their camps I would firstly advise that you should contact them with specific questions if anything is unclear. I'm sure they would be more than willing to clear up any confusions you might have. Any views expressed by members here is from knowledge and tips we have picked up ourselves from a number of different sources which might include things we have learned from their teachings also. According to my own understanding from what I have heard about when to transition from bhakri to madhma is as follows: The primary objective of doing bhakri (out aloud) jaap is to get your mind used listening to the gurmatar without having flights of thought. It also helps teach the mind to sit in one spot and listen to the sound. It also helps balance the pavan/air flowing in both nostrils also known as sukhmana activation. I believe it was advised to do this for quite some time before transitioning to madhma (sass sass). From my own practical experience I quite enjoy doing jaap out aloud as I find it much easier to focus on the sound that way. It is much harder when you take it internal because the mind loves to think of other things instead. Like yourself I also found it extremely difficult to listen to my own voice initially until one day it just clicked and locked in on it's own. It was even more difficult when sitting in sangat because I found myself listening to the sangat more than I could hear my own voice. A technique that is advised was to put your dhyan in front of the mouth. This is an excellent and easy approach. Make all the attention in you ears focus on the sound just in front of your mouth. With practice it will tune into only the sound coming from the mouth. When that happens believe you me, you will know it. Then when you do simran in sangat no matter how loud it may get you will still be able to 80% your voice and 20% background sangat. The ultimate goal is to be so focused on your own voice and not know what is happening around you.That is what I believe they mean by closing off the 9 doors. As your mind becomes more and more still and takes less flights of thought you can slowly begin to transition from sass-giras to sass-sass by lowering the volume till you reach the state of whispering with inhale/exhale method. I also believe it is advised to be breathing through the mouth at this point and not through the nose and it bypasses the ida/pinguala of the nose. Periodically you can check if both nostrils have opened up if you were to breath through the nose. If they are open, then sukhmana is active and one should move to pasanti which is totally internal with the voice of the mind. Anyway that's my understanding and I'm sure others will be able add where I have gone wrong.

Admin, It would really be useful if you could also include a "Like" feature on this forum next to posts like SikhSangat. I have read countless good posts on this forum that I would personally like to thank or even show an appreciation to the poster without having to reply to the thread to simply say "Great Post!" or "Thanks for sharing!"

Sant Ranjit Singh (Dhadrian Wale) amrit vela simran session. http://youtu.be/WOvfWFkehMY

Suffering from terrible right ear pain if I move my jaw, after a jaap session over the weekend. Can't even eat without being in agony.

Welcome Gurjot bhen ji, From little I have heard when your sukam body leaves your physical body you might have the ability to take this sukam sareer anywhere you wish to go. If your able to leave your body at will I'm guessing you actually don't have any blockages in your chakras. Do you do much naam simran. The mahapursh has given you an indication of what you need to do. Harsharan, kindly posted a video on this thread some time ago which you might also find useful and mentions what you are experiencing already. Indeed very blessed.

Interesting DHARNA OR SAMYAM (ABSORPTION OR CONCENTRATION) Having controlled the pranas through pranayam, and the senses through pratyahara, the student of yoga has now to fix his mind on something. It may be fixed on something without, like an idol or a picture, or any other kind of representation; or it may be fixed on something within, on any of the bodily centers in the pind, or on any idea or on any of the astral centers in the und. Dharna, then, consists in fixing the mind on a particular place, object, idea or center, as one may find convenient. Any type of dharna helps in making the mind steady and is beneficial in its own way. (i) Dharna on any of the sense perceptions provides steadiness to the mind by collecting the wandering wits at the focal point. a) On the tip of the nose, it gives an experience of diuyn gandh or divine fragrance. It is called uarta siddhi. On the tip of the tongue, it gives the experience of the taste of divya essence or divine-stuff; manna and nectar. The divine knowledge of taste is known as asuadan. c) On the middle of the tongue, it gives the experience of the divya touch or proximity of the sublime presence. The divine knowledge of touch is known as vidana. d) On the root of the tongue, it gives the experi- ence of divya sounds or holy harmony. It is called srauana. e) On the palate or roof over the tongue, it gives the experience of the divya colors or elemental bril- liance. This divine knowledge of sight is called adarsha.

please do translate any gems as you read.

I had a very strange new experience last night which has left me rather surprised and some what disorientated. I will try and explain what happened. For the past few weeks I have been trying to do mental simran with eyes closed and try and fall asleep whilst doing simran. Last night I think my mind slipped into some other state but I was aware that my body was sleeping. I vividly recall saying in this state that I am asleep and fully aware of the fact. The simran carried on in this dark conscious state and I could still hear the mental simran. All of a sudden the simran accelerated in pace and the sound of drum started beating vividly and I recall me trying to keep my simran with the beat of the drum but couldn't sustain this state very long. I then awoke to find my heart was pounding like I really been pushed to the limit. Furthermore I recall me coming back out sleep on a number of occasions and I would restart the mental simran and try and go back into sleep. When I awoke this morning it took me sometime to recompose myself. Mentally I felt like I had really been doing simran for ages and was exhausted. Because this is the first time this has ever happened to me I'm not sure what to make of it. I could be mistaken and I was in fact doing simran in a dream like state (dream within a dream). Who knows.... Anyway logging here and will see if it happens again.

Interesting: Concentration leads to one-pointedness, prolonged concentration leads to meditation, and through meditation the mind expands to a superconscious state which is called samadhi. However Patanjali warns us the practice of concentration must be accompanied by non-attachment , for the one who tries to concentrate whilst remaining attached to things of the world will either fail altogether or his acquired power will lead him into great danger because he will use it for selfish ends. Samadhi is also when you going beyond the mind.

Was just listening to this beautiful tranquil simran.

A really beautiful Amrit Vela simran session recording of Veer Manpreet Singh Ji in Nairobi, Kenya on 13th-April-2014 http://soundcloud.com/veermanpreet/amritvela-simran-in-nairobi-kenya-on-13th-april-2014-vaisakhi-celeberation Enjoy

Another excellent read. Shabad Guru Surat Dhun Chela by Giani Sant Singh Maskeen http://www.gurmatveechar.com/books/English_Books/Shabad.Guru.Surat.Dhan.Chela.by.Giani.Sant.Singh.Maskeen.(GurmatVeechar.com).pdf

Even available in Audio MP3: http://rampurkhera.com/audio_books