Sat1176

Good read.. http://rampurkhera.com/files/Sabad_Gur_Peera-ENG.pdf Some more books can be found at: http://rampurkhera.com/publication

Lucky, What technique do you use to balance your air ways?

Was talking with a good friend of mine who is quite into his meditation and takes guidance from the "Art of Living" organisation. Yes I'm have also read the various anti websites regarding this group but I was more interested in his own personal experiences of how he was progressing spiritually. I was not interested in the sales pitch of how I must go and do the course blah blah blah and how it only worked in the presence and Grace of their teacher. He shared a few things with me which I kind of already knew. They do various pranayam breathing exercises prior to meditation. Bhastrika and Nadi Shodan which is almost like Anulom Vilom pranayam but done very slowly and gently so that there is no noise heard from the breathing. This nadi shodan he said is very important because it helps open the sukhmana channel (i.e. opening of the two airways in both nostrils at the same time) without which, meditation is not possible. Next he said is the practice of what they called Sudarshan kriya. At first I thought this was like the one taught by Yogi Bhajan of which there are quite a few videos on youtube. This one is about synchronizing the breathing with mantra jaap with of Soham which is recited by the teacher. He said it was done at various speeds which leads to deep cleansing and meditative states. Out of curiosity I wanted to know more about how this jaap was done, so here is a sample.

Moved post to it's own thread

Added a few more relevant pangtis to previous post. When one enters the state of Sunn it is said that the mind looses connection with the body, like when you fall asleep. I was watching a video the other day and a lady asked a mahapursh that she could hear the sound of the flute even when she was not meditating. The mahapursh told her it was very good however to make further progress she should learn to take her mind into the Sunn state and listen to those sounds in the Sunn. Only then would she progress further. Was a really relevant question for me because I was confused and lost about what I should try and do next.

From the little knowledge I have picked up once in the "Sunn" you focus your dhyaan on the Shabad. First getting to into the state of Sunn is no easy task. Ang 333 I turned my breath inwards, and pierced through the six chakras of the body, and my awareness was centered on the Primal Void of the Absolute Lord. ultat pavan chakar khat bhayday surat sunn anraagee. Ang 293 The nine treasures are in the Ambrosial Name of God. na-o niDh amrit parabh kaa naam. Within the human body is its place of rest. dayhee meh is kaa bisraam. In the Sunn Samaadhi the unstruck sound current of the Naad are there. sunn samaaDh anhat tah naad. The wonder and marvel of it cannot be described. kahan na jaa-ee achraj bismaad. He alone sees it, unto whom God Himself reveals it. tin daykhi-aa jis aap dikhaa-ay. O Nanak, that humble being understands. naanak tis jan sojhee paa-ay. ||1|| Ang 332 One who remains dead while yet alive, will live even after death; thus he merges into the Primal Void of the Sunn. (First learn to die and then become alive again, this is the way to merge in the Sunn) jeevat marai marai fun jeevai aisay sunn samaa-i-aa. Ang 333 The inverted mind has been absorbed in the Sunn; duality and evil-mindedness have run away. unman manoo-aa sunn samaanaa dubiDhaa durmat bhaagee. Says Kabeer, I have seen the One Lord, the Fearless One; I am attuned to the Name of the Lord. kaho kabeer anbha-o ik daykhi-aa raam naam liv laagee. Ang 411 He descends the treacherous precipice, to bathe in the cleansing pool; utar avghat sarvar nHaavai. without speaking or saying anything, he sings the Glorious Praises of the Lord. (The mind sings the anhad bani) bakai na bolai har gun gaavai. Like water vapor in the sky, he remains absorbed in the Lord. (He remains absorbed in the shabad) jal aakaasee sunn samaavai He churns the true pleasures to obtain the supreme nectar. (By listening to the shabad the amrit trickles down) ras sat jhol mahaa ras paavai. Listen to such spiritual wisdom, O my mind. aisaa gi-aan sunhu abh moray The Lord is totally pervading and permeating all places. Pause bharipur Dhaar rahi-aa sabh tha-uray. rahaa-o. Through the Word of the Guru`s Shabad, he burns away his anger. satgur sabad karoDh jalaavai. He dwells in the Tenth Gate, immersed in the Samaadhi of deep meditation. gagan nivaas samaaDh lagaavai. Touching the philosopher`s stone, he obtains the supreme status. paaras paras param pad paavai. For the benefit of the mind, churn the true essence of reality; sach man kaaran tat bilovai bathing in the over-flowing tank of nectar, filth is washed away. subhar sarvar mail na Dhovai We become like the One with whom we are imbued. jai si-o raataa taiso hovai. The Guru is cool and soothing like ice; He puts out the fire of the mind. gur hiv seetal agan bujhaavai. Smear your body with the ashes of dedicated service, sayvaa surat bibhoot charhaavai. and live in the home of peace - make this your religious order. darsan aap sahj ghar aavai. Let the Immaculate Bani of the Word be your playing of the flute. nirmal banee naad vajaavai. Spiritual wisdom within is the supreme, sublime nectar. antar gi-aan mahaa ras saaraa. Ang 503 Some remain absorbed in Sunn Samaadhi, their minds fixed lovingly on the One Lord; they reflect only on the Word of the Shabad. sunn samaaDh raheh liv laagay aykaa aykee sabad beechaar. (1) In that state, there is no water, land, earth or sky; only the Creator Lord Himself exists. jal thal Dharan gagan tah naahee aapay aap kee-aa kartaar. There is no intoxication of Maya there, and no shadow, nor the infinite light of the sun or the moon. Naa tad maa-i-aa magan na chhaa-i-aa naa sooraj chand na jot apaar. The eyes within the mind which see everything - with one glance, they see the three worlds. sarab darisat lochan abh antar aykaa nadar so taribhavan saar. ---- Meditate on the self-existent, immaculate Lord, whose Light is pervading everywhere; renounce all your worldly entanglements. sarab jot niranjan sambhoo chhodahu bahut janjaalaa. Listen, O seekers of Truth - Nanak begs you to renounce the traps of Maya. sun sikhvantay naanak binvai chhodahu maa-i-aa jaalaa. Reflect within your mind, that by enshrining love for the One Lord, you shall not be subject to birth and death again. man beechaar ayk liv laagee punrap janam na kaalaa. He renounces sexual desire, anger, egotism, greed, attachment and Maya. kaam kroDh ahaNkaar tajee-alay lobh moh tis maa-i-aa. Within his mind, he meditates on the reality of the Imperishable Lord; by Guru`s Grace he finds Him. man tat avigat Dhi-aa-i-aa gur parsaadee paa-i-aa. He enjoys the taste of the honey of God`s lotus; he remains awake, and does not fall asleep. barahm kamal maDh taas rasaadaN jaagat naahee sootaa. This lotus is very deep; its leaves are the nether regions, and it is connected to the whole universe. mahaa gambheer patar paataalaa naanak sarab ju-aa-i-aa. Under Guru`s Instruction, I shall not have to enter the womb again; I have renounced the poison of corruption, and I drink in the Ambrosial Nectar. updays guroo mam puneh na garbhaN bikh taj amrit pee-aa-i-aa. Some remain absorbed in Sunn Samaadhi, their minds fixed lovingly on the One Lord; they reflect only on the Word of the Shabad. sunn samaaDh raheh liv laagay aykaa aykee sabad beechaar. ---- One who subdues the five passions does not waver. vasgat panch karay nah dolai. One who practices Yoga in such a way, aisee jugat jog ka-o paalay. saves himself, and saves all his generations. aap tarai saglay kul taaray. He alone is a hermit, who attains such understanding. so a-uDhoot aisee mat paavai. Day and night, he remains absorbed in Sunn Samaadhi. ||1||Pause|| ahinis sunn samaaDh samaavai. ||1|| rahaa-o. He begs for loving devotion to the Lord, and lives in the Fear of God. bhikhi-aa bhaa-ay bhagat bhai chalai. He is satisfied, with the priceless gift of contentment. hovai so taripat santokh amulai Becoming the embodiment of meditation, he attains the true Yogic posture. Dhi-aan roop ho-ay aasan paavai He focuses his consciousness in the deep trance of the True Name. sach naam taarhee chit laavai. Nanak chants the Ambrosial Bani. naanak bolai amrit banee. Ang 974 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 inverts he mind inwards and heads towards the Sunn 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. 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 Ang 1291 The True Guru is the All-knowing Primal Being; He shows us our true home within the home of the self. ghar meh ghar daykhaa-ay day-ay so satgur purakh sujaan. The Panch Shabad, the Five Primal Sounds, resonate and resound within; the insignia of the Shabad is revealed there, vibrating gloriously. panch sabad Dhunikaar Dhun tah baajai sabad neesaan. Worlds and realms, nether regions, solar systems and galaxies are wondrously revealed. deep lo-a paataal tah khand mandal hairaan. The strings and the harps vibrate and resound; the true throne of the Lord is there. taar ghor baajintar tah saach takhat sultaan. Listen to the music Sukhman Channel and concentrate on the sunn. sukhman kai ghar raag sun sunn mandal liv laa-ay. Contemplate the Unspoken Speech, and the desires of the mind are dissolved. akath kathaa beechaaree-ai mansaa maneh samaa-ay. The heart-lotus is turned upside-down, and is filled with Ambrosial Nectar. This mind does not go out; it does not get distracted. ulat kamal amrit bhari-aa ih man katahu na jaa-ay. It does not forget the Chant which is chanted without chanting; it is immersed in the Primal Lord God of the ages. It remembers the lord without chanting and the mind is immersed in the primal truth of the ages. ajpaa jaap na veesrai aad jugaad samaa-ay. All the sister-companions are blessed with the five shabads. The Gurmukhs dwell in the home of the self deep within. sabh sakhee-aa panchay milay gurmukh nij ghar vaas. Nanak is the slave of that one who seeks the Shabad and finds this home within. sabad khoj ih ghar lahai naanak taa kaa daas.

In one of swami ramas videos I recall him saying that prana is different from mere air we breath. He said prana is the subtle life force contained in the air. He said if someone dies and you put oxygen to their mouth that won't be enough to bring them back because the prana has been withheld by the creator which gives life.

Well explained Lucky and thanks for sharing.

I'll be honest and say this technique is mostly theory for me and little practical effort but if done incorrectly I.e with the breath trying to match the pulse which could be anywhere up to 120 beats per minute one could very well increase the blood pressure, heart rate and pass out. I would say this one needs to be tread with caution and a little guidance. I look forward to your explanation. I remember hearing this very point in one of swami ramas videos, so I don't want to advise anyone incorrectly or without direct experience. Just covering all the bases veer. I have got to the stage on a few occasions when I pushed the simran and breath to such a speed I could literally feel my heart pumping with intense force. At this stage I get nervous and slow down.

That could be the end result where the jaap feels like it's exploding through ever hair/pore/cell of your body but to attain that stage you have to sync the jaap with your pulse or heartbeat. I have heard from numerous sources that one can do this by first learning to feel the pulse below the hand, then locate the pulse feeling at the heart, then eventually which is quite difficult feel the pulse at the navel and put your dhyan there at the same time as mentally japping with the beat. That could be as much as 60-120 times a minute. You can listen to recordings of Sant Baba Isher Singh ji (rare wale) explain this. If I remember correctly I think it's called dill di dharkan na milkay jaap. I.e pulse. I never understood that before. To feel this you must be very still and have full attention within yourself. This is advanced stuff because it can lead to hyperventilation which can be dangerous. Some practitioners do this by holding their breath then syncing. I don't have much experience with this so can't elaborate any further.

Different packaging on the same underlying gyan. Interesting how they also try and synchronize their mantar with the heart beat (i.e. ROM ROM) Tu mere pran adhare prabh ji, Tu mere pran adhare.

Why not do it on your journey to work? It used to take me hour each way. Do something if you can't manage to sit down.

That is why I highlighted the meditative methods. I'm not sure I would be so open to trying Dhotti, Netti, Basti

Was just reading about Kundalini awakening and found the following interesting. http://www.swamij.com/kundalini-awakening-4.htm Kundalini Awakening is for all: Regardless of what religious, spiritual, or meditation tradition one follows, the awakening of this Kundalini energy, by whatever name you call it, is a most innate and essential part of spiritual advancement, unfoldment, or realization. It may seem different when colored by different cultures, but the fundamental experience of the energy is there nonetheless. Preparation is imperative: It is easy to read the descriptions in the books about Kundalini Awakening and the union of Shiva and Shakti, and to want to have this immediately. This seems to be a natural desire, that is useful if properly channeled into the motivation to do the practices. However, it is imperative that one be prepared for the energy that may be released in such an experience. If one is not ready, it can be like putting too much electricity through a small wire or fuse, and that is not useful in the long rung. It is far better to be prepared, to make the body a healthy vehicle, the breath a balanced channel of energy, and the mind an intellectually and emotionally stable conduit for the experience. This involves diet, exercise, and cleansing practices, including systematic introspection and the various breathing practices. Mediate and immediate methods: When one questions how to awaken Kundalini, the question usually refers to the specific technique that is used. However, Kundalini Awakening may ultimately occur with all methods, even those that do not seem to be directly related to Kundalini. Thus, we have two general approaches with the various practices, those that are more immediate and those that are more mediate. The specific practices may overlap, or be part of both approaches. Methods of awakening Kundalini: For the intentional, immediate or direct awakening of Kundalini, there are several categories of practices, and these are generally chosen in alignment with one's particular teacher and tradition: Immediate methods: Immediate means direct; not acting through a secondary agency, method, or practice; the quicker, more forceful approach. The immediate or direct approach might involve the various asanas, locks, and breathing practices, as well as more intense meditation practices. It may include Hatha Yoga, Kriya Yoga, Kundalini Yoga, Raja Yoga, and Tantra Yoga. With these approaches, it is important to have external guidance so as to learn properly. Mediate methods: Mediate means indirect; acting through a secondary agency, method, or practices; the slower, more gentle approach. The mediate or indirect approach might involve religious rituals, Bhakti Yoga (devotional), Jnana Yoga (self-enquiry), Karma Yoga (action in the world), simple mantra chanting, gentler meditation focusing on more gross level objects. These approaches are more suited to practice without guidance, though it is beneficial and recommended. Physical: These methods involve Hatha Yoga postures, Mudras (gestures), and Bandhas (locks). Breath: Vigorous breathing practices (Pranayama), along with the Bandhas, and breath retention. Meditation: The intensity of concentration leading to Meditation and various levels of Samadhi. Mantra: Some of the Mantra schools work with subtle vibrations to awaken the various aspects of latent energy. Hatha Yoga leads to Raja Yoga: It has been mentioned in section #2 that the purpose of Hatha Yoga is balancing Ida and Pingala. In addition, as is stated in the Hatha Yoga Pradipika, Hatha Yoga is preparation for Raja Yoga, which is the science of self exploration and meditation. Raja Yoga is succinctly summarized in the Yoga Sutras of Patanjali. (See also the List of 196 Yoga Sutras) Kriyas are signposts: Sometimes there might be bursts of energy, called Kriyas, which cause a jolt throughout the spine (meru danda) and the body. They may be sharp, quick, and mild, or they may come as a powerful jolt that causes the body to jump. Such a jolt may come from time to time in meditation, experienced as a single burst of energy. These often bring varying degrees of fear, as they may seem to be a threat to our existence. Gradually, as the energy is understood and assimilated, the Kriyas come more like a quick wave of reassuring warmth, which brings a wave of peace. They serve as gentle reminders of progress on the spiritual journey. Kriyas are neither seizures nor Kundalini: When not understood, these Kriyas can be confused with seizures because of the way they cause a jolt in the nervous and muscular systems. Because of the warmth or peaceful feeling that can come with, or after the Kriyas, they can be confused with Kundalini Awakening, which they are not. Once again, they may be pleasant experiences that serve as inspiration along the journey. Reversing Prana and Apana Vayu: The five Vayus have been explained in section section #1. Of particular importance are Prana Vayu, which is an upward flowing energy, and Apana Vayu, which is a downward flowing energy. To repeat from that section: One of the ways of describing the process of intentional Kundalini Awakening is that these two energies are intentionally reversed through a variety of practices. Reversing the energy causes the Kundalini at the base of the subtle spine to awaken, and to begin to arise. Although this is not necessarily an easy thing to do, it is very useful to know that there is a basic simplicity to this process, that of reversing these two energy flows. Three paths of Tantra: Of the three paths of Tantra, Kaula Tantra begins with practices in the first chakra, muladhara chakra, and emphasizes external practices. Mishra Tantra works more with the middle chakras, dealing both with the external and internal, while Samaya Tantra works with the upper chakras, dealing solely with the internal practices. Shaktipata: Along the way, some of the obstacles may be removed, as well as glimpses of Kundalini Awakening be given through Shaktipata, the gift of consciousness called grace (kripa) or guru, whereby a transference of energy happens, somewhat like a magnet affects some metal objects. It may come in a single, large burst, though more often it comes in smaller experiences along the way. As described in section #6, Shaktipata may come after all of the preparation and practices, as means of removing the final barrier. Signs of Kundalini Awakening: There are various signs and symptoms of Kundalini Awakening, and these may be of varying duration and intensity. Some of the experiences may seem similar to those of Prana flowing in Sushumna, though the intensity is quite different. The specific experiences may also vary from person to person, and the words used to describe the experiences may be different. The nature of the experience is also affected by the degree to which the individual chakras are involved in the energy increase. However, there are some general signs and symptoms that are commonly reported: Involuntary jerkiness or shaking in the body Intense feelings of pleasure or bliss Feelings of cold in the body Intense heat in the spine, or a particular chakra, as if molten metal were flowing in the spine Striking flows of energy, like electricity or internal lightning bolts Feelings like snakes or ants crawling on the body, particularly along the spine, or between the feet and head Mudras (hand gestures), Bandhas (locks), Asanas (postures), or Pranayama (breathing practices) may come spontaneously rather than being intentionally practiced A sense of confusion or uncertainty about what is happening in these experiences Spontaneous emotional shifts or mood swings Increase in the experience of inner colors and lights Inner sounds, such as musical instruments, buzzing, roaring, or thunder Waves of creative, intellectual, or spiritual insights

Dear Veer, I am sorry to hear about the difficult times you are going through in your life and may Waheguru bless you with good times away from the troubles of day to day life. Like yourself my life is also going through some difficult times and like you I also question, why me? Am I being tested? Even my own mother will ring me up and tell me I'm having an examination from Waheguru and to be honest I don't find those kind of remarks very consoling. Why this parakh/examination? Are they saying the problems we are going through are temporary and waheguru will eventually have pity and wave a magic wand and they will be taken away or are we being tested whether we accept the bad times and remember him. It is only natural when no one else can help you that one turns to the Creator because the only hope left for anyone is him and his prayer. It is easier if one is already doing some kind prayer before hand otherwise people can really drown in all the pain and suffering. I was listening to a mahapursh only a few days ago he said something that sparked a light within me when I too was drowning in this life and finding it all too difficult to deal with and cope. The worry, stress and difficulties I was going through were starting to take there toll on my own health and I could see myself going downhill. I will share his teaching with you hoping that it sheds some light in your path in the times of darkness. He said when we wake up in the morning we can choose what clothes we want to wear. One item of clothing is Sukh and the other is Dukh. These are not clothes in the literal sense but clothes we choose to put on our mind. We can either let our mind run free and be engulfed in all the day to day troubles, stresses, worries, anxieties hence wearing the kapra of dukh, or we can bring the mind into some control and focus it on the remembrance of Waheguru. Therefore not giving it time to be occupied by negative thoughts which cause us problems. By dedicating more time to this marg your mind will be given less time to be affected by the troubles and with guru's grace they won't seem so bad and you will sail through these trying times. That is the key difference between a Gurmukh and a Manmukh. I then took it one step further a did a search for the word "dukh" in Sri Guru Granth Sahib Ji and you will see the same guidance coming through. Below are a few pangti's that emphasize this very approach. I hope it helps you dear brother. hukmee utam neech hukam likh dukh sukh paa-ee-ah. By His Command, some are high and some are low; by His Written Command, pain and pleasure are obtained. gaavee-ai sunee-ai man rakhee-ai bhaa-o. Sing, and listen, and let your mind be filled with love. dukh parhar sukh ghar lai jaa-ay. Your pain shall be sent far away, and peace shall come to your home. gurmukh naadaN gurmukh vaydaN gurmukh rahi-aa samaa-ee. The Guru's Word is the Sound-current of the Naad; the Guru's Word is the Wisdom of the Vedas; the Guru's Word is all-pervading. man bairaagee ghar vasai sach bhai raataa ho-ay. If the mind becomes balanced and detached, and comes to dwell in its own true home, imbued with the Fear of God, gi-aan mahaaras bhogvai baahurh bhookh na ho-ay. then it enjoys the essence of supreme spiritual wisdom; it shall never feel hunger again. too daree-aa-o daanaa beenaa mai machhulee kaisay ant lahaa. You are the River, All-knowing and All-seeing. I am just a fish-how can I find Your limit? jah jah daykhaa tah tah too hai tujh tay niksee foot maraa. ||1|| Wherever I look, You are there. Outside of You, I would burst and die. ||1|| na jaanaa may-o na jaanaa jaalee. I do not know of the fisherman, and I do not know of the net. (Reference here to troubles effecting the mind) jaa dukh laagai taa tujhai samaalee. ||1|| rahaa-o. But when the pain comes, then I call upon You. ||1||Pause|| too bharpoor jaani-aa mai door. You are present everywhere. I had thought that You were far away. manmukh mohi vi-aapi-aa bairaag udaasee na ho-ay. The self-willed manmukhs are engrossed in emotional attachment; they are not balanced or detached. sabad na cheenai sadaa dukh har dargahi pat kho-ay. They do not comprehend the Word of the Shabad. They suffer in pain forever, and lose their honor in the Court of the Lord. ha-umai gurmukh kho-ee-ai naam ratay sukh ho-ay. ||1|| The Gurmukhs shed their ego; attuned to the Naam, they find peace. gurmukh sadaa sohaaganee pir raakhi-aa ur Dhaar. The Gurmukh is the happy and pure soul-bride forever. She keeps her Husband Lord enshrined within her heart. mithaa boleh niv chaleh sayjai ravai bhataar. Her speech is sweet, and her way of life is humble. She enjoys the Bed of her Husband Lord. sobhaavantee sohaaganee jin gur kaa hayt apaar. ||2|| The happy and pure soul-bride is noble; she has infinite love for the Guru. ||2|| poorai bhaag satgur milai jaa bhaagai kaa ud-u ho-ay. By perfect good fortune, one meets the True Guru, when one's destiny is awakened. antrahu dukh bharam katee-ai sukh paraapat ho-ay. Suffering and doubt are cut out from within, and peace is obtained. gur kai bhaanai jo chalai dukh na paavai ko-ay. ||3|| One who walks in harmony with the Guru's Will shall not suffer in pain. ||3|| gur kay bhaanay vich amrit hai sehjay paavai ko-ay. The Amrit, the Ambrosial Nectar, is in the Guru's Will. With intuitive ease, it is obtained. jinaa paraapat tin pee-aa ha-umai vichahu kho-ay. Those who are destined to have it, drink it in; their egotism is eradicated from within. naanak gurmukh naam Dhi-aa-ee-ai sach milaavaa ho-ay. ||4||13||46|| O Nanak, the Gurmukh meditates on the Naam, and is united with the True Lord. man mayray kartay no saalaahi. O my mind, praise the Creator. sabhay chhad si-aanpaa gur kee pairee paahi. ||1|| rahaa-o. Give up all your clever tricks, and fall at the Feet of the Guru. ||1||Pause|| dukh bhukh nah vi-aapa-ee jay sukh-daata man ho-ay. Pain and hunger shall not oppress you, if the Giver of Peace comes into your mind. kit hee kamm na chhijee-ai jaa hirdai sachaa so-ay. No undertaking shall fail, when the True Lord is always in your heart. jis tooN rakheh hath day tis maar na sakai ko-ay. No one can kill that one unto whom You, Lord, give Your Hand and protect. sabh si-aanpaa chhad kai gur kee charnee paahu. ||1|| Give up all your clever tricks, and grasp the Feet of the Guru. ||1|| man mayray sukh sahj saytee jap naa-o. O my mind, chant the Name with intuitive peace and poise. aath pahar parabh Dhi-aa-ay tooN gun go-ind nit gaa-o. ||1|| rahaa-o. Twenty-four hours a day, meditate on God. Constantly sing the Glories of the Lord of the Universe. ||1||Pause|| tis kee sarnee par manaa jis jayvad avar na ko-ay. Seek His Shelter, O my mind; there is no other as Great as He. jis simrat sukh ho-ay ghanaa dukh darad na moolay ho-ay. Remembering Him in meditation, a profound peace is obtained. Pain and suffering will not touch you at all. sadaa sadaa kar chaakree parabh saahib sachaa so-ay. ||2|| Forever and ever, work for God; He is our True Lord and Master. ||2|| tiseh Dhi-aavahu man mayray sarab ko aaDhaar. ||1|| Meditate on the One, O my mind, who is the Support of all. ||1|| gur kay charan man meh Dhi-aa-ay. Meditate within your mind on the Guru's Feet. chhod sagal si-aanpaa saach sabad liv laa-ay. ||1|| rahaa-o. Give up all your clever mental tricks, and lovingly attune yourself to the True Word of the Shabad. ||1||Pause|| dukh kalays na bha-o bi-aapai gur mantar hirdai ho-ay. Suffering, agony and fear do not cling to one whose heart is filled with the GurMantra. aas andaysaa door kar i-o mal jaa-ay samaa-ay. ||4|| Let your hopes and anxieties depart; thus pollution is washed away. ||4|| sukh ka-o maagai sabh ko dukh na maagai ko-ay. Everyone begs for happiness; no one asks for suffering. sukhai ka-o dukh aglaa manmukh boojh na ho-ay. But in the wake of happiness, there comes great suffering. The self-willed manmukhs do not understand this. sukh dukh sam kar jaanee-ahi sabad bhayd sukh ho-ay. ||5|| Those who see pain and pleasure as one and the same find peace; they are pierced through by the Shabad. ||5|| satgur bhai kaa bohithaa nadree paar utaar. ||4|| The True Guru is the only boat on this terrifying ocean. His Glance of Grace carries us across. ||4|| ik til pi-aaraa visrai dukh laagai sukh jaa-ay. If I forget my Beloved, even for an instant, suffering overtakes me and peace departs. jihvaa jala-o jalaavanee naam na japai rasaa-ay. Let that tongue be burnt in flames, which does not chant the Naam with love. bin sabdai jag dukhee-aa firai manmukhaa no ga-ee khaa-ay. Without the Shabad, the world wanders lost in pain. The self-willed manmukh is consumed. sabday naam Dhi-aa-ee-ai sabday sach samaa-ay. ||4|| Through the Shabad, meditate on the Naam; through the Shabad, you shall merge in Truth. ||4|| man har har japan karay. O mind, chant the Name of the Lord, Har, Har. har gur sarnaa-ee bhaj pa-o jindoo sabh kilvikh dukh parharay. ||1|| rahaa-o. Hurry to the Sanctuary of the Lord, the Guru, O my soul; all your sins shall be taken away. ||1||Pause|| har har naam japahu man mayray jit sadaa sukh hovai din raatee. Chant the Name of the Lord, Har, Har, O my mind; it will bring you eternal peace, day and night. har har naam japahu man mayray jit simrat sabh kilvikh paap lahaatee. Chant the Name of the Lord, Har, Har, O my mind; meditating on it, all sins and misdeeds shall be erased. har har naam japahu man mayray jit daalad dukh bhukh sabh leh jaatee. Chant the Name of the Lord, Har, Har, O my mind; through it, all poverty, pain and hunger shall be removed. har har naam japahu man mayray mukh gurmukh pareet lagaatee. Chant the Name of the Lord, Har, Har, O my mind; as Gurmukh, declare your love. jit mukh bhaag likhi-aa Dhur saachai har tit mukh naam japaatee. ||13|| One who has such pre-ordained destiny inscribed upon his forehead by the True Lord, chants the Naam, the Name of the Lord. ||13|| naam rasaa-in man tariptaa-in gurmukh amrit peevaaN jee-o. ||3|| The Nectar of the Name satisfies my mind. As Gurmukh, I drink in the Ambrosial Nectar. ||3|| dukh sukh pi-aaray tuDh Dhi-aa-ee. In suffering and in comfort, I meditate on You, O Beloved. pooray gur kai sabad aDhaaraa. The Shabad of the Perfect Guru is my Support. naanak naam milai vadi-aa-ee dukh sukh sam kar jaanni-aa. ||8||10||11|| O Nanak, one who obtains the Greatness of the Naam, looks upon pain and pleasure as one and the same. dukhee-ay nit fireh billaaday bin gur saaNt na paavni-aa. ||6|| These miserable people wander endlessly, crying out in pain; without the Guru, they find no peace. ||6|| jin keetay so-ee biDh jaanai. The One who created them, knows their condition. aap karay taa hukam pachhaanai. And if He inspires them, then they realize the Hukam of His Command. Nanak naam chardi kala tere bhane sarbat da bhala...

Lol - Swas Swas Mool Mantar Jaap © SAT1176

Sahib the majority of posters on this thread are doing naam abhyaas using the Waheguru Gurmantar. From what I'm aware there are very few techniques relating to how do jaap using Mool Mantar. To synchronize a mantar and breath usually a single word taken as a name for god which is broken into 2 syllables. eg. Wahe-Guru Raaa-M Gooo-vind Inhale (pause) : Exhale : Oooooooan When these are recited it should be smooth and cause no jerkiness in the breath. It should be easy to merge the two together in unison. With mool mantar I'm guessing here you will have to break up some of the words into separate syllables. Inhale : Ik Exhale : Oankar Inhale : Sat Exhale : Naam Inhale : Karta Exhale : Purkh Inhale : Nir Ehale : Bhau Inhale : Nir Exhale : Vair Inhle : Akaal Exhale : Moorat Inhale : Ajooni Exhale : Saibhang Inhale : Gur Exhale : Parsaad Inhale : Jap Exhale : Pause Inhale : Aad Exhale : Sach Inhale : Jugaad Exhale : Sach Inhale : Hai bhee Exhale : Sach Inhale : Naanak Exhale : hosee Inhale : bhee Exhale : Sach There are quite a few recordings out there of Gaini Thakur Singh doing mool mantar jaap. I suggest you have a listen to those.

Great share Lucky. Thanks

I believe the reference to turning the breath inwards means turning your breath into the sukhmana channel like these diagrams and then passing through the six chakras. http://www.swamij.com/kundalini-awakening-5.htm With the practice of sass sass simran (breathing through the mouth and whispering Wahe on inhale and Guru on exhale) the channels of ida and pingula are said to balance naturally and sukhmana awakening occurs.

Yes, if I lie down and do simran I experience this too sometimes.

When I was asked to do a shabad jaap the vidi was to put a glass of water near by, say the jaap loud enough so that the sound reaches the water. After finishing the jaap drink the shabad amrit. If doing jaap out aloud put your dhyan just in front of your mouth where you can hear the sound. Make the mind sit in that spot and listen to what comes out. You will notice when your doing it with 100% focus or when your just japping with the mouth but the mind has gone off in flights of thought. Bring it back to this spot and make it sit and listen.

Can someone kindly explain the 3 different margs and how each approach differs?

NEO veer ji, i don't believe they are so insignificant and such a small feat as you may be making out. Gurbani mentions the anhads quite alot. I wouldn't be so quick to down play them. Subduing egotism, the rigid doors are opened. ha-umai maar bajar kapaat khulaa-i-aa The Priceless Naam is obtained by Guru`s Grace. naam amolak gur parsaadee paa-i-aa. Without the Shabad, the Naam is not obtained. By Guru`s Grace, it is implanted within the mind. ||2|| bin sabdai naam na paa-ay ko-ee gur kirpaa man vasaavani-aa. ||2|| Deep within, the Divine Light has dawned, and the darkness of ignorance has been dispelled. antar chaanan agi-aan anDhayr gavaa-i-aa. My light has merged into the Light; my mind has surrendered, and I am blessed with Glory in the Court of the Lord. jotee jot milee man maani-aa har dar sobhaa paavni-aa. Sitting in that place, sing the Glorious Praises of the Lord forever, and be absorbed in the True Word of the Shabad. bais suthaan sad har gun gaavai sachai sabad samaavani-aa. Those who close off the nine gates, and restrain the wandering mind, na-o dar thaakay Dhaavat rahaa-ay. come to dwell in the Home of the Tenth Gate. dasvai nij ghar vaasaa paa-ay. There, the Unstruck Melody of the Shabad vibrates day and night. Through the Guru`s Teachings, the Shabad is heard. othai anhad sabad vajeh din raatee gurmatee sabad sunaavni-aa. The key is in the hands of the True Guru; no one else can open this door. By perfect destiny, He is met. satgur hath kunjee horat dar khulai naahee gur poorai bhaag milaavani-aa. When the body dies, where does the soul go? pind moo-ai jee-o kih ghar jaataa. It is absorbed into the untouched, unstruck melody of the Word of the Shabad. sabad ateet anaahad raataa. He is the Giver of blessings, the treasure of all comforts; His Ambrosial Pool of Nectar is always overflowing. Pause mansaa kaa daataa sabh sukh niDhaan amrit sar sad hee bharpooraa. rahaa-o One who enshrines His Lotus Feet within the heart, charan kamal rid antar Dhaaray meets the Beloved Lord; the Divine Light is revealed to him. pargatee jot milay raam pi-aaray. The five companions have met together to sing the songs of joy. panch sakhee mil mangal gaa-i-aa The unstruck melody, the sound current of the Naad, vibrates and resounds. anhad banee naad vajaa-i-aa. O Nanak, when the Guru is totally pleased, one meets the Lord, the King. gur naanak tuthaa mili-aa har raa-ay. When the Lord of the Universe reveals Himself, and the unstruck melody of the sound current vibrates, the drama of wondrous splendor is enacted. govind gaajay anhad vaajay achraj sobh banaa-ee. Prays Nanak, shower Your Mercy upon me, O Lord, that I might dwell at Your Lotus Feet. binvant naanak Dhaar kirpaa har charan kamal nivaaso. There is bliss and ecstasy there always, and the unstruck celestial melody resounds there. tah anad binod sadaa anhad jhunkaaro raam. I have obtained the nine treasures, congratulations are pouring in, and the unstruck melody resounds. na-o niDh paa-ee vajee vaaDhaa-ee vaajay anhad tooray. Says Nanak, I have found my Husband Lord within my own home, and all my anxiety is forgotten. kaho naanak mai var ghar paa-i-aa mayray laathay jee sagal visooray. Prays Nanak, happiness comes from devotional worship of the Naam; at His Door, the unstruck melody resounds. binvant naanak sukh naam bhagtee dar vajeh anhad vaajay.

I also heard the group wanted to make their own deg/parshad to that already made. I have also heard they tried to stop regular sangat going up to the main darbar because the weren't allowed to hold their santeya. In that instance police were called.

If you find it easier to jap mool mantra then stick with that for now. Learn to focus on the mantar with100% focus and attention. Why the confusion? The waheguru mantra is in a very compact form and mool mantra is expanded out a little. If you just jap with you mouth and listen with your ears you will get similar benefits from both. A mahapursh gave me a shabad to recite for a bit for some other reason. Because whilst japping the gurmantar I always focus on the sound, I did the same thing when japping this shabad. I noticed that both gave me same effect of making my mouth very sweet. From this I concluded for me personally, it wasn't so much the words, but more about the focus and stillness of the mind at that moment in time. If you mind learns to sit still and just listen without taking flights of thought the effects can be the same. Hope that helps ji. My only problem was that since I am so attached to the gurmantar for the past couple of years, I couldn't jap this shabad with the same sharda I have for the gurmantar. That was one of the primary instructions from the mahapursh. You must jap with sharda for the shabad. I felt guilty why am I stopping one and doing the other. The guilt I had for stopping the gurmantar was very overpowering and holding me back. Your own sharda will play a very important part in your jaap. If you enjoy the mool mantar then stick with that for now. Eventually you may choose to come back to gurmantar again. Don't let doubts be the cause of not japping either. I should take my own advice! lol