Sat1176

I thought both gyan and dhyaan were important! Lets just see what Guru ji has to say on the subject.

parabh kai simran gi-aan Dhi-aan tat buDh.
In the remembrance of God are knowledge, meditation and the essence of wisdom.

naanak saadhoo sang jaagay gi-aan rang.
O Nanak, in the Saadhu Sangat, the Company of the Holy, the love of divine knowledge is awakened;

bal budh gi-aan dhi-aan apnaa aap naam japaa-i-aa.
He blesses them with power, wisdom, knowledge and meditation; He Himself inspires them to chant His Name.

vismaad naad vismaad vayd.
Wonderful is the sound current of the Naad, wonderful is the knowledge of the Vedas.

mat tat gi-aanaN kali-aan nidhaanaN har naam man ramnan.
The intellect receives the treasure, the knowledge of reality and supreme bliss, by repeating the Lord's Name in the mind.


bidi-aa na para-o baad nahee jaan-o.
I do not read books of knowledge, and I do not understand the debates.

har gun kathat sunat ba-uraano. ||1||
I have gone insane, chanting and hearing the Glorious Praises of the Lord.


Dhun meh dhi-aan, dhi-aan meh jaani-aa, gurmukh akath kahaanee.
The meditation is in the music, and knowledge is in meditation. Become Gurmukh, and speak the Unspoken Speech.

kaa-i-aa nagree ih man raajaa panch vaseh veechaaree.
The mind is the king of the city of the body; the five sources of knowledge dwell within it.

saglee jaan karahu ma-udeefaa.
Let your daily worship be the knowledge that God is everywhere.

achint hamaarai anhat vaajai.
Spontaneously, the Unstruck Melody of the Sound-current resounds within me.
achint hamaarai gobind gaajai.
Spontaneously, the Lord of the Universe has revealed Himself to me.
achint hamaarai man patee-aanaa.
Spontaneously, my mind has been pleased and appeased.
nihchal Dhanee achint pachhaanaa.
I have spontaneously realized the Eternal, Unchanging Lord.
achinto upji-o sagal bibaykaa.
Spontaneously, all wisdom and knowledge has welled up within me.


gun naad dhun anand bayd.
The Glory of God is the Sound-current of the Naad, the Celestial Music of Bliss, and the Wisdom of the Vedas.
kathat sunat mun janaa mil sant mandlee. ||1|| rahaa-o.
Speaking and listening, the silent sages and humble beings join together, in the Realm of the Saints. ||1||Pause||
gi-aan dhi-aan maan daan man rasik rasan naam japat tah paap khandlee.
Spiritual wisdom, meditation, faith and charity are there; their minds savor the Taste of the Naam, the Name of the Lord. Chanting it, sins are destroyed.
jog jugat gi-aan bhugat surat sabad tat baytay jap tap akhandlee.
This is the technology of Yoga, spiritual wisdom, devotion, intuitive knowledge of the Shabad, certain knowledge of the Essence of Reality, chanting and unbroken intensive meditation.


gur parsaadee vidi-aa veechaarai parh parh paavai maan.
By Guru's Grace, contemplate spiritual knowledge; read it and study it, and you shall be honored.
aapaa maDhay aap pargaasi-aa paa-i-aa amrit naam.
Within the self, the self is revealed, when one is blessed with the Ambrosial Naam, the Name of the Lord.

I was watching Gurmukh Lecture series and Lecture 56 was very inspiring and great knowledge from Sri Guru Granth Sahib.



1st bhavsagar (3 qualities of maya : rajo, sato, tamo)
Crossed over by listening to Gurmantra Gurshabad: WaheGuru

2nd bhavsagar is of the five elements Kal’s desh country jurisdiction (air, water, fire, earth, akash:space)
Crossed over by listening to Naam (sehaj dhune, sacha shabad, anhat shabad) unstruck sound current takes you to the door, dasam duar.

Cross dasam daur, tenth gate, door.
Listening to Naad enter Sacha Mahal, home of truth, mind as Jot, God.
It is all by the Grace of Waheguru that one listens to the sound and by God’s kirpa do we enter Sacha Mahal.
This information is taken from the video starting from 8 minute and 40 second mark
http://youtu.be/ARR5az7O6RY?list=UUmo3Xj6UCA_KLcODU1pGoQg

What is Naad? (loud blast) Also referred to as Naam
http://www.nijarco.com/how-to-do-meditation-nijarco/
This link which Sat posted in another thread is very good. Shares some very good information and mentions Anhat Naad(NAAM) loud blast.

Forgive me for any mistake I have made,
Waheguru please bless the Gurmukhs who walk the path of Liv.
WJKK WJKF

Sorry for diverting the direction of this thread.

Ramgarhia , you dont have to prove anything to your friends , if sikhism inspires you , makes you a better person , you want to learn more from within , then carry on learning when your time comes waherguru will do kirpa on you and make you a true gursikh of Guru Gobind Singh Ji , but dont stop seek guidance from someone who is on the path already, seek guidance from the Guru ( sri guru granth sahib ji ) ..

If your mates say your a hindu , then so what , if your mates say your a sikh again then so what ....as jaikaarra mentions its inside you , if you know the truth , that what matters most , its from your actions people will realise the truth .

Very sad to read that on one side we try to rise above the labels of castes but then other sub categories of Sikhs have been created. If that's not bad enough, others are quick to remark on who is a Sikh and who is not.

Guru Nanak said :

"There is neither Hindu nor Mussulman (Muslim) so whose path shall I follow? I shall follow God's path. God is neither Hindu nor Mussulman and the path which I follow is God's."

Very deep message in this.

Very deep calming waheguru simran.

https://soundcloud.com/veermanpreet/evening-simran-in-london-on-14-dec-2014

The Seven Systems of Eastern Philosophy

The seven systems of Indian philosophy which address themselves to these issues are Vedanta, Yoga, Sankhya, Vaisheshika, Mimamsa, Nyaya, and Buddhism. The dates given for the teachers of the systems below have been determined by Western scholars. Scholars within these systems regard them as many millennia older.

VEDANTA: I am self-existent consciousness and bliss—these are not my attributes but my very being. I do not come from anywhere or go anywhere, but rather I assume many forms having many names. My essential nature is free from all qualifications and limitations. I am like an ocean, and all the creatures are like the waves. The individual soul is essentially Brahman, all-inclusive, all-expansive. The genderless Aum is its name; it is the nucleus—and the universe is its expansion. It is the absolute, transcendent, attributeless Reality, and it also eternally embodies the capacity to bring to measure within itself its own inner shakti. So this power of Brahman, called maya, emanates and gives the appearance of becoming manifold—but in truth there is no manifoldness, and the infinite never becomes finite. There is a superimposition of the finite on the infinite, which is eradicated by unveiling Reality again. Then one realizes himself to be in Brahman as Brahman. He identifies himself with Brahman and becomes one with it. Below are some of the most important statements of the Vedanta philosophy as found in the Upanishads.

1. There is nothing manifold here. From death to death he wanders who sees anything here as though it were manifold.
2. He who is tranquil dwells in Brahman, from whom the universe emanates and into whom it dissolves.
3. All this is Brahman.
4. Brahman is pure gnosis (personal experience knowledge).
5. This self is Brahman.
6. That thou art.
7. I am that.
8. I am Brahman.

The philosophy which was taught by the seers of the Vedas (2000 to 500 B.C.) was passed down through a long line of sages (such as Vyasa, Gaudapada, and Govindapada, the author of many ancient scriptures), who codified these ancient philosophies. Shankaracharya finally systematized the monistic schools in the eighth century A.D., and many acharyas after him established various schools of non-dualistic and dualistic philosophies which differed from him.

YOGA: In the Yoga system of philosophy, the individual soul is a seeker, and cosmic consciousness is the ultimate reality it finds within. Yoga accommodates all religions and all systems of philosophy as far as the practical aspects are concerned. While dwelling in the manifold phenomenon of the universe, the soul must take care of the material body, purifying and strengthening its capacity. In this system the individual must practice the highest principle of behavior and the control of the various modifications of mind through the commitments called yama and niyama. By practicing stillness in posture and breath, one then transforms oneself by having control over the senses with concentration and meditation and finally attains samadhi. The final goal of this system is to attain kaivalya [“aloneness”]. This yoga system was also known several millennia before Patanjali, who codified it in the first century A.D. by compiling 196 aphorisms, called the Yoga Sutras. The Yoga and Sankhya systems of philosophy are alike.

SANKHYA: The Sankhya system is dualistic and believes the conscious Purusha and the unconscious Prakriti to be separate, co-existent and interdependent realities. In Sankhya the conscious principle is again twofold: it consists of the individual soul (jiva) and the universal soul or God (Ishvara). (In other systems of Sankhya philosophy, the existence of God is irrelevant.) All the schools of the Sankhya system believe in removing the pains and miseries which arise from Purusha’s involvement with Prakriti, forgetting its everpure, ever-wise, and ever-free nature.

Like a rope with three strands, Prakriti has three attributes, called sattva, rajas, and tamas [tranquility, activity, and sloth]. All phenomena of the universe, including mental operations, are nothing but interactions among these three gunas (qualities) of Prakriti. These bring to manifestation various aspects which remain in unmanifested form in the cause. When the three gunas are in balance, Prakriti is in a state of equilibrium. The mental and physical universe is created and passes through twenty-four, thirty-six, or sixty states that include all phenomena and experiences.

All the schools of Indian philosophy have included something from Sankhya philosophy in their systems. This system is the very basis of Indian psychology. It gave birth to the positive science of mathematics and then to the medical system of India, for to understand the body is to understand all human nature. The founder of the Sankhya school was Asuri, and Kapila, one of the most ancient seers, is called the acharya of this science. Then followed Ishvara Krishna, who systematized the philosophy into the Sankhya Karika around the third century A.D.

VAISHESHIKA: This philosophy deals with the physics and chemistry of the body and the universe. Discussing the particular elements, their atoms, and their mutual interactions, Kanada, perhaps 300 B.C., states the subject of his philosophy to be dharma, the code of conduct which leads human beings to prosperity in this life and the highest good in the next. This philosophy discusses nine subjects—earth, water, fire, air, space, time, dimension, mind, and soul—and their mutual relationships. This philosophy was developed by Prashastapada in the fourth century A.D.

MIMAMSA: The Mimamsa system was founded by Jaimini. In this system the Vedas are accepted as selfevident scriptures revealing internal knowledge. This system believes in salvation through action. It established a detailed philosophy of the efficacy of ritual, worship, and ethical conduct, which developed into the philosophy of karma. This school challenges the predominance of grammarians and logicians who maintain linguistics and rhetoric. It is a school of philosophy in action. Jaimini’s date was perhaps c. 400 B.C.

NYAYA: Nyaya is the school of logicians founded by Gautama, one of the ancient sages. It regards doubt as a prerequisite for philosophical inquiry, and elaborates rules for debate. All the schools of Indian philosophy to this day follow the Nyaya system of logic, which was further developed in the sixteenth century and which is now called neologic, a complex system similar to the mathematical logic of the West today.

BUDDHISM: Gautama the Buddha was born 2,600 years ago in Kapilavastu at the site of the ancient ashram of the sage Kapila, who is one of the founders of the Sankhya philosophy. Gautama studied this philosophy in depth under a teacher named Adara Kalama, and he later discovered the four noble truths:
1. There exists sorrow.
2. There is a cause of sorrow.
3. The sorrow can be eradicated.
4. There are means for the eradication of sorrow.

These four noble truths are already found in the Yoga Sutras of Patanjali, but the difference lies in Buddha’s doctrine of anatta, or non-self. The word neti (“not this”) was fully understood by the ancient rishis (Vedic seers). The Buddha refused to participate in metaphysical speculation. He would not discuss the existence of God, and he would not answer the question of whether the Buddhas exist after nirvana. He said that such questions were not worthy of consideration. The Enlightened One, a highly practical teacher, wanted his disciples to practice the eightfold right path of action that would lead them to bodhi, the finest level of consciousness. He accepted Pali as a language for communication.

After Buddha’s para-nirvana, various groups of monks started following their own way. There then formed two major schools: Theravada, the doctrine of the elders, and Mahayana, the formal philosophicalschool of Buddhism which disappeared in India. Great volumes have been written on the major historical and doctrinal differences between the two paths. Theravadins considered the teachings of Buddha to be completely separate from the rest of the Indian philosophical developments. They retained Pali as their medium to study the scriptures, although not a great deal of philosophical speculation developed in Pali.
The Buddha remains their enlightened teacher, and great temples having beautiful statues were built to honor him, where ancient Hindu-style puja (worship) is still offered. This doctrine does not accept Buddha as a savior, however. Each person finds his own light, is then enlightened, and finally reaches anatta or nonself.

The Mahayana debated with other schools of Indian philosophy and was forced to adopt the sophistication of the Sanskrit language. One of the greatest scholars, Nagarjuna, describes shunya and calls it the void. The storehouse of consciousness, alaya-vijñana, of the vijñana-vadin school is cosmic consciousness. Hindus had begun to accept the Buddha as the ninth incarnation of God, but the Buddhists were at a loss to fulfill the spiritual call and the human need for devotion to a higher being. So there developed the thought of a higher reality that incarnates. Here the Buddha has three bodies or levels of existence:

1. Dharma-kaya—the absolute being (like Shukla Brahman of the Upanishads).
2. Sambhoga-kaya—the universe as the emanation (like Shabala Brahman of the Upanishads and Ishvara or personal God).
3. Nirmana-kaya—the historical body of the Buddha, an avatar or incarnation.
The Mahayana school still uses kundalini and knowledge of chakra in their teachings.

Visualizations of symbolic figures and elaborate ritualistic preparations are used exactly as Hindus do. Faith and the surrender to a higher compassionate being are practiced exactly as they were taught in Hindu scriptures. The Buddha’s own path was majjhima patipada, the middle way. The Buddha’s teachings were primarily for the monks, but like other ancient teachings Buddhism became a way of life for a large section of people in the world.
By following this middle path one can eradicate avidya (ignorance), which leads to tanha (craving). Only then can one gain freedom from sorrow, pain, and misery.

These seven systems deal with various aspects of reality and truth. They hold a higher transcendental
goal as sacred and agree on some basic essentials. For this reason the syncretic literature of India such as the Puranas and epics like the Mahabharata and Ramayana regard all these systems as authentic.

~~Deep Gnosis behind Mahavak in Gurbani~   Source: Taken from commentary of japji sahib teeka by sant gyani gurbachan singh bhindranwale     We all heard about term 'mahavaak' during katha discourses of gurbani in sikh tradition many times. But ever wondered deep gnosis meaning behind the term mahavaak? This small write up is invitation for sikhs (spiritual seekers/learner) to explore deep meanings of mahavak in gurbani so gnosis of mahavak in gurbani be understood and contemplated upon and applied in sikh spiritual quest.   In traditional gurmat, mahavaak in gurbani in form of verse, term, mantra or couplet within gurbani means - 'direct knowledge about unity between soul and supreme soul-vahiguru'.   Satguru has given apar kirpa(grace) to whole humanity by providing such direct knowledge about unity between soul and supreme soul which meant to be contemplated by seeker who wishes to know truth or their real self..   Sant gyani gurbachan singh khalsa bhindranwale writes in japji sahib teek (pdf page-510) to reiterate importance of gurbani revelation and mahavaks-direct knowledge of unity of soul and supreme soul-vahiguru.   Whilst vedas have four main mahavak (direct knowledge of unity between soul and supreme soul). Revelation of gurbani/Gurbani provides countless mahavaks. Sant ji provides examples from gurbani.   1. Satguru nanak dev ji gave updesh to advance seeker/learner(sikh). Here satguru gives direct knowledge of unity between soul and supreme soul in this mahavak- Tu sada salamat nirankar. Satguru repeats this mahavak four times in Panch parvan, Asankh jaap, Asankh Morakh, Asankh Nav couplets in japji sahib.   Commentary of tu sada salamat nirankar(japji sahib teek pdf page- 483):   Question was asked by spiritual seeker (sikh) to satguru nanak dev ji what is my saroop? or my identity? Satguru nanak dev ji responds:   Tu (Individual real self-soul) Sada Salamat (Supreme soul-Vahiguroo)   Nirankar: Both are nirankar.   2. Nirgun sargun apaie Soi (Ang- 129)   3. Nirgun Aaap Sargun Bhi Ohi (Ang- 297)   Sant ji further explains bachans which has sargun and nirgun knowledge of vahiguroo or unity shabads, those are all mahavaks and should be perceived it as such by advance seeker. Advance seeker and seeker who posses such estoeric attributes- requires only small indication (dristan-example).   -- Unity of individual soul and supreme soul also written in rest of gurbani. For example-   ਆਤਮਾ ਪਰਾਤਮਾ ਏਕੋ ਕਰੈ ॥ आतमा परातमा एको करै ॥ Āṯmā parāṯamā eko karai. His soul and the Supreme Soul become one.   ਅੰਤਰ ਕੀ ਦੁਬਿਧਾ ਅੰਤਰਿ ਮਰੈ ॥੧॥ अंतर की दुबिधा अंतरि मरै ॥१॥ Anṯar kī ḏubiḏẖā anṯar marai. ||1|| The duality of the inner mind is overcome. ||1||     ਆਤਮੇ ਨੋ ਆਤਮੇ ਦੀ ਪ੍ਰਤੀਤਿ ਹੋਇ ਤਾ ਘਰ ਹੀ ਪਰਚਾ ਪਾਇ ॥ आतमे नो आतमे दी प्रतीति होइ ता घर ही परचा पाइ ॥ Āṯme no āṯme ḏī parṯīṯ ho▫e ṯā gẖar hī parcẖā pā▫e. If the individual soul has faith in the Supreme Soul, then it shall obtain realization within its own home.     Also bachan by sri guru gobind singh ji in sri dasam granth sahib- gyan parbodh:   ਚਰਿਓ ਆਤਮਾ ਪਰਾਤਮਾ ਸੰਗ ॥ ਉਤਭੁਜ ਸਰੂਪ ਅਬਿਗਤ ਅਭੰਗ ॥ उचरिओ आतमा परातमा संग ॥ उतभुज सरूप अबिगत अभंग ॥ The soul said to the Higher Soul; the Germinating Entity, Unmanifested and Invincible;   ਇਹ ਕਉਨ ਆਹਿ ਆਤਮਾ ਸਰੂਪ ॥ ਜਿਹ ਅਮਿਤ ਤੇਜ ਅਤਿਭੂਤਿ ਬਿਭੂਤਿ ॥੨॥੧੨੭॥ इह कउन आहि आतमा सरूप ॥ जिह अमित तेज अतिभूति बिभूति ॥२॥१२७॥ What is this Soul Entity? Which hath indelible glory and which is of queer substance."2.127.   ਪਰਾਤਮਾ ਬਾਚ ॥ परातमा बाच ॥ The Higher Soul said:   ਯਹਿ ਬ੍ਰਹਮ ਆਹਿ ਆਤਮਾ ਰਾਮ ॥ ਜਿਹ ਅਮਿਤ ਤੇਜਿ ਅਬਿਗਤ ਅਕਾਮ ॥ यहि ब्रहम आहि आतमा राम ॥ जिह अमित तेजि अबिगत अकाम ॥ This Soul is itself Brahman;" Who is of Everlasting Glory and is Unmanisfested and Desireless.   ਜਿਹ ਭੇਦ ਭਰਮ ਨਹੀਂ ਕਰਮ ਕਾਲ ॥ ਜਿਹ ਸਤ੍ਰ ਮਿਤ੍ਰ ਸਰਬਾ ਦਿਆਲ ॥੩॥੧੨੮॥ जिह भेद भरम नहीं करम काल ॥ जिह सत्र मित्र सरबा दिआल ॥३॥१२८॥ Who is indiscriminate, actionless and deathless; Who hath no enemy and friend and is Merciful towards all.3.1228.   ----   Above discourse is dedicated to sant gyani gurbachan singh bhindranwale on their barsi, sant ji japji sahib teeka and above gurbani katha in japji sahib steek is gift to sikh world on their barsi. This is meant to be understood and contemplated on and applied by sikhs from all walks of life.  

Yea Love needs to be cultivated.
When we love someone we think about them all the time, so if we want to love someone whom we don't already, we need to start thinking about all the time.

Every moment you can think of the Beloved is a moment of liberation.

i think if someone is already trying, then they already have his grace...
the contemplating, the wondering of what is the truth of reality...it all happens within us...where is it coming from...? is it waheguru prodding us? trying to grab our attention?

the only twist we need to make is making sure this doesn't become a desire....a desire for spiritual experiences etc...a desire to become different, better than someone else...to then get pride in our spiritual advancements.

when we experience true love with someone else...true love is selfless...we do something not for our own selves (for spiritual advancement, for spiritual experiences) ... but we do something for someone else selflessly, for them, to serve them, to help them. to put their needs before ours...And maybe that is what we need to do....to surrender...and say "waheguru, i am doing this for you...out of my love for you..to remember the truth, to remember you because the world is already so deeply lost in the illusion"

Gurbani says Simran is the greatest Seva that someone else can do...and Seva is Serving others...and therefore Simran is only to Server Waheguru (the universe, everything in it and beyond)

Agree, it is all about love and the longing to merge/meet your maker.

If the greatest love you have...more than anything else in this world....more than your family...partner...kids...even more than every aspect of your own welfare.....and even people that devote or sacrifice their own lives for just causes like dharam,creation or nature........if even more than that ,your love is for the satguru and the satguru only.....then I'm more than certain that,that person gets all the blessings of a wadbhagee.......all the grace needed...

It is all too easy for many of us to get lost and stuck in jugtees, techniques, chakras,... dasam duar.....which jatha to have amrit from...which sant to listen to.....etc...etc....but if we don't have that ultimate longing and thirst, then these methods and adapted principles become of little use...........We have to have that innocent and ''no holds barred'' longing of love like Bhagat Dhana where sacrificing the mind, body or soul is not even questioned.

It is ALL about love. All the drops in the ocean that we are, are all held and maintained by love. As drops, we just just get cased and lost in individualities of ego. But the force that maintains us and the only force we ever need to hold in order to get us to the source.... is all 'Love'


Reminds me of one of my favorite quotes by Johnny Depp in a movie with Marlon Brando.......
He says....''There are only four questions of real value in life,...
- What is sacred?
-Of what is the spirit/soul made?
-What is worth living for, and what is worth dying for?

The answer to each is the same: only LOVE !

We have heard many a times, God is Love and Love is God.

Having said that, Wahiguru Akal Purukh is an Infinte Ocean of Love, of which the soul is a drop in essence.

So naturally the soul, at some time or other feels fed up from the mayavee creation, is restless and has a longing within to merge in its origin....

Saints throughout the history, have explained the relation between the soul and the Lord with diferent names, but with the same common factor as a link: Love.

Christ described the relation between the two as Father and Son.

Sree Ramakrishna as Mother and Son.

Others, as Master and devotee

And in the Bani, with quite a wider range of different names, each sweeter than the other to that same relation,:
Tum maat pitah, hum barik tere;
Him, addresed by the sikh/ soul as: Pyara Preetam, Mitter, Sajjan
As Purukh, just as an husband to the wife soul....

But the thing is, that sentiment of Love, has not to be expressed with mere words, it needs a force/action behind it.

We can not cheat Him.

Just as in between any loving relation, the main factor to draw and hold them closer, is the time factor.

So is the same with our beloved wahiguru Akal Purukh.

And it is by the means of devotion in the form of His Simran, stay near Him closely, and tell Him, in His language of Love, Wahiguru I love you the most alone.

It is from His Bhakti, that true love will be generated.

Outer Love, and faith are most welcome, but we people are so selfish , that at the slightest karmic jerk, we tremble and turn our faces from Him .....

But in His Bhakti, His Simran, He blesses us with His Daya Meher, and strenghtens that our fragile initial love for His Lotus Feet.

The Bani says: Anter Jot, Niranter Bani, Sachay Sahib siu Liv laaee.

This means, when one progesses a bit on the path of devotion within, there comes a time, when with His Grace, we see His Akhand Jot and His melodious Voice as Anhad Shabad.

And as the Bani says, when we reach that stage, our kachha(weak) prem is converted into Pakka(solid strong) prem . Then no matter what may come or happen, we shall not waver.

Then too, we must keep in mind, we are not all at the same stgaes, each one of us has our own past sanskaras, karmas , kamaee...

While some do not believe at all, others are satisfied with rituals, symbolisims, dogmas, pilgrimages, fastings, yog, jap, tap, bathing in so called holy waters.... still a fewer, will take the Bani as Sat Bachan, and put into action what our Guru Sahibans have said in the Bani left for us, by laying supreme importance to His Simran, as the key to enter the spiritual realms and reach our destiny Wahiguru Akal Purukh.

You see, the teachings of Gurmat are the same for all the beings, but then the relation with Him, is different with each being. Wahiguru loves all as equal, but we manmukhs, are solely responsible for getting nearer to Him , or going away from Him, with our attitude in life, with our karmas, with our thoughts of benevolence towards all....

Only by starting being good here, can we expect to become wholly good as Him, in order to merge in Him.

There is a saying, knowledge has no limits ... so I think, if anyone here posts some type of techniques to improve one´s concentration, one`s attention within, there is no harm, rather we should welcome them, as maybe for sure, to most of us, it going to be helpful at some time.

Some people are more intelectual, so they need this type of explanations, some are blessed devotees, to them His Name is most sweet and lovely, they need no other knowledge, for them His name is channting, jap, tap, technique and everything.

So as long as we are not confused and apply ourselves diligently and faithfully to our comfort levels, all infomation regarding spirituality is most welcome.

Anyhow, needless to say, He is the center of everything. Everything revolves around Him. So anything we do, if that takes us nearer to Him, it is o.k, if it leads us to just mere intelllectualism and haume, then better leave it.

As long as any practice takes our attention within, fine, if it entagles us with maya and mind...then it is not good. There are some noble souls here doing a preety good job, by trying to give their best as humans beings in giving a helping hand to the best of their abilities.... That is selfless sewa, and it is praise worthy....

May Wahiguru´s blessings be on them, and all the rest always, it is an Ardas from this das, at His Lotus Feet.

Sat Sree Akal.

Agree with what you are saying chzS1ngh, but until one gets to stage of being Love and has that Thirst for Union one needs to keep on making effort some what. At the end of the day nothing happens without Waheguru's grace.

Would be nice to know how you got to this stage?

Ān nāhī samsar ujī▫āro nirmar kot parācẖẖaṯ jāhi nām lī▫e har har.
No one else is equal to You; Your Light is Immaculate and Pure. Millions of sins are washed away, chanting Your Name, Har, Har.

Kot parāḏẖ kẖin mėh kẖa▫o bẖa▫ī hai gur mil har har kahi▫ā. ||1||
Millions of sins are destroyed in an instant; meeting with the Guru, I chant the Name of the Lord, Har, Har.

There are many paths to enlightenment generally referred to in yoga, but actually there are six main paths, and

Bhakti yoga, the path of devotion, is one of them. This path of love is a path of self-surrender, and music is one of its devotional expressions. Bhakti yoga is based on self-sacrifice, reverence, and compassion. In this path humility, gentleness, purity, simplicity, and sincerity are important virtues. It is the path of the heart. This means that the followers direct the power of emotion toward God. Many on this path start flowing tears when they hear talk of God or when they assemble for chanting. Philosophically, the aspirant on this path does not want to merge his individuality in God, but prefers to have a separate identity and to be always in the service of the Lord. The philosophy of liberation, according to this path, is nearness to God. Liberation means attaining status in the celestial plane where one can constantly remain near to God. Many follow this path, but it is not as easy to follow as most people think. Bhakti yoga is not the path of blind followers.

Jñana yoga is a path of knowledge, and is called the yoga of the intellect. This study involves not merely the cognitive intellect, but rather that intellect which has been sharpened by listening attentively to the sayings of the great sages as they are taught by a competent teacher, and then contemplating on these sayings to finally attain a state of freedom. This path is like the razor’s edge, and if one does not tread it with discipline he might become egotistical. Constant company of the sages and contemplation with the help of non-attachment are important requisites in this path.

Karma yoga is a path followed by those who believe in doing duties selflessly. These aspirants understand that all the fruits of one’s actions should be surrendered to God, who dwells in everyone’s heart. Selfless action performed skillfully liberates one from the bondage created by the fruits therein. Knowledge of karma yoga is essential to attaining liberation. By performing right actions which do not create bondage, and by attaining higher knowledge, one liberates one’s self from the rounds of births and deaths.

Kundalini yoga is one of the aspects of yoga which is practiced by those who understand a great deal about the body, the nervous system, and the various channels of energy in the human body. The special disciplines that help the aspirant to control his bodily functions and internal states are essential. The primal force, which remains in the sleeping state at the base of the spinal column, is consciously awakened and led through the sushumna to the highest of the chakras, where the Shakti principle unites with the Shiva principle. [Sushumna is the most subtle channel on which the primal force travels. Without its application, that kundalini force cannot rise. Chakras are the wheels of life used for the subtle body. Shakti is the Divine Mother who manifests the universe. She is the universal power which can function only through that Mother force.]

Raja yoga is a path of systematic discipline which leads the student upward along the eight-runged ladder to a state called samadhi, or union with the absolute Reality. This is the most comprehensive path and is a highly systematic and evolved science in which karma, bhakti, kundalini, and jñana are combined. The philosophy of raja yoga is based on Sankhya philosophy.

Sri Vidya, in which the microcosm and macrocosm are thoroughly understood, is the highest of all the paths and is practiced by only very few accomplished ones. It is a practical path, but it requires strong philosophical understanding before it is trodden. Practice based on the mere information of books could be time-consuming as well as dangerous. A competent teacher is necessary in this spiritual practice, and the principles of tantra and other philosophies need to be thoroughly understood before a student takes such a venture. This extremely rare path is followed only by the highly accomplished sages.

The knowledge of Sri Vidya is imparted stage by stage and the advanced student is taught Prayoga Shastra.* (*which explain the practicality and application of the discipline one has to follow for this knowledge) We believe in both Mother and the Father principles of the universe. That which is called maya, or illusion, in our worship becomes Mother and does not remain as a stumbling block or obstacle on the path of spiritual enlightenment. All our worship is internal and we do not perform any rituals. There are three stages of initiation given according to our tradition. First, mantra, breath awareness, and meditation; second, inner worship of Sri Vidya and bindu vedhan (piercing the pearl of wisdom); third, shaktipata and leading the force of kundalini to the thousand-petaled lotus called sahasrara chakra. At this stage, we do not associate ourselves with any particular religion, caste, sex, or color. Such yogis are called masters and are allowed to impart the traditional knowledge. We strictly follow the discipline of the sages.


Nantin Baba and I attended a gathering of Anandamayi Ma’s students, in which everyone was chanting in Bengali and Hindi. We enjoyed listening to the chants, but felt more like observers than part of the group. We were both more inclined toward meditation and were on the paths of raja yoga and jñana yoga, although we also appreciated the other paths. If a person follows one particular path it does not mean that he hates the other paths. Nonetheless one of Anandamayi Ma’s students came up to us and tried to convince us that the path of devotion was the highest one and that we should switch to it.

He asked, “Why are you not participating in the chanting?” I told him, “The horse that pulls the buggy does not enjoy pulling it, but the person who is seated in the buggy enjoys the ride and benefits by witnessing and sitting quietly. The person who is performing the action does not enjoy it as much as the wise man who is witnessing it. Some people chant, and others enjoy chanting silently. We are enjoying more than anybody else. How do you know that we do not follow the path of devotion?”

In his ignorance this student was very adamant that his path was the only one. Our discussion soon led to an argument, and Anandamayi Ma intervened by saying to her follower, “Don’t argue with these two young renunciates. One should try to understand one’s own inner worth and then follow the path best suited to him. The path of devotion does not mean dumb devotion. Devotion means total dedication, surrender, and love for the Lord. It is the path of the heart, but it does not contradict that intellect or reason which solves many problems of life. Devotion is also part of the other paths. It is not possible for the jñana yogi to attain enlightenment if he does not also have devotion. Everyone wants to follow bhakti, the path of devotion, thinking that it is very easy and simple. But that’s not true. The path of devotion means accepting the existence of the Lord instead of worshipping one’s own existence. Those who weep, shiver, become emotional, or act in a funny way cannot be called the followers of bhakti yoga. Tranquility of mind should be cultivated; then all the paths can be understood—and not before that. Purification of the mind is necessary, and is achieved by disciplining one’s mind, action, and speech. Argumentation is a state of
learning and not a state of being.”

I remember her remarkable discourse even today. I asked her, “Is it true that your path is superior to other paths and that only what you are doing is authentic? Do you think that others are wasting their time?”

She replied, “My path of devotion suits me, but do not change your paths. Those who do not have guidance become confused and often change their paths. A confused mind is not fit to follow any path. Seekers of truth should learn to search for competence and guidance by seeing certain signs and symptoms in the teacher, such as selflessness, truthfulness, sincerity, and control of mind, action, and speech.

“Students also commit mistakes when they become idealistic without observing their capacity or following any discipline. They see only what they want to see. This prevents them from learning, and then they get attached to the path which they think they are following. They become very fanatical and egotistical and even begin fighting with people. This can happen to any seeker if his inferiority complex goes on developing and creating boundaries, closing all the doors of knowledge and making him selfcentered, uncommunicative, and egotistical.”

Ma confirmed our ideas and strengthened those principles which we were following. She said, “Learning the scriptures is very good and helpful, but without satsanga such learning can also make anyone egotistical. A learned man having satsanga is very humble, communicative, and gentle in his behavior.

“Beginners often argue and boast about the superiority of their way, but one who has trodden the path knows that all paths lead to the same destination. There is no superior or inferior path. It is immaterial which path one follows, but one should carefully watch one’s own modifications of mind and learn not to identify with them.” As she stared at the eyes of her husband, which were like cups of wine full of devotion, we said goodbye to Anandamayi Ma, and I went to the quiet place where I often used to hide myself.


Source: Living with the Himalayan Masters by Swami Rama

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

If the above post is correct then what about the following lines in Gurbani:

Ang 893
In the Word of the Guru`s Bani is the wealth of the unstruck sound current.
anhad banee poonjee.

The Saints hold the key to it in their hands.
santan hath raakhee koonjee.

They sit there, in the cave of deep Samaadhi;
sunn samaaDh gufaa tah aasan.

the unique, perfect Lord God dwells there.
kayval barahm pooran tah baasan.

God holds conversations with His devotees.
bhagat sang parabh gosat karat.

There is no pleasure or pain, no birth or death there.
tah harakh na sog na janam na marat.

One whom the Lord Himself blesses with His Mercy,
kar kirpaa jis aap divaa-i-aa.

obtains the Lord`s wealth in the Saadh Sangat, the Company of the Holy.
saadhsang tin har Dhan paa-i-aa.

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

No I do understand , I just don't want you to compare yourself to me. If I do too little I don't want you to do the same. You have to do as much as you can. If that means doing a routine then fine or as much as you can throughout the day is also good. It is not my place to say do x hours a day if you haven't started with 5 mins. Start from something manageable and work yourself up from there. Mind has to also build focused stamina. It doesn't come over night. You have to train the mind like an athlete.

This is an excellent book by Swami Rama. Eye opener.

Please keep posting the gems from this book. Here is the list of books that are written by Swami Rama and some are translated in Punjabi by Sant Waryam Singh Ji. They both were friends:

Very few selected books by Swami Rama (do NOT confuse it with Swami Rama Tiratha)
The Art of Joyful Living (Punjabi version: Anandmae Jewan by Sant Waryam Singh Ji) Himalayan Santan Sung Nivas (Punjabi version by Sant Waryam Singh Ji) Free from the bond of Karma (PUnjabi version by Sant Waryam Singh Ji) Bhagwat Gita Enlightenment Without God Let The Bud Of Life Bloom

This post has been reposted in this section of the forum because I think it will get lost..

This chapter has got me totally re-evaluating what is it I'm searching for? Even though I thought I understood that god was within and outside did I really understand the message. Probably not!!!!


You teach Others but not me?

You Teach Others but Deprive Me One day I told my master, “You have been cheating me.” When we are inadequate ourselves but our ego is strong, we tend to blame others.

He asked, “What’s the matter?” I said, “You think I am still a child, and you are withholding things from me.”

“Tell me, what am I withholding?”

“You are not showing me God. Perhaps you cannot, but can only teach me about God. If that is the limit of your powers, then you should be honest.”

He answered, “I will show you God tomorrow morning.”

I asked, “Really?”

He replied, “Most certainly . . . are you prepared?”

I used to meditate regularly before going to bed, but that night I could not. I was sure that in the morning I would get to see God, so what was the point of meditating? I was so restless and excited I did not sleep the whole night. Early in the morning I went to my master. I did not even bathe. I thought, “When my master is showing me God, why take time for a bath?” I just slapped my face, patted down my hair, and presented myself to him.

He said, “Take your seat.” I thought, “Now he is going to show me God.” I was seldom humble, but I became extraordinarily humble that morning. I bowed before him many times. He looked at me and said, “What has happened to you? What is this funny business? Why are you abnormally emotional?”

I said, “Did you forget? You promised that you would show me God.”

He said, “Okay, let me know what type of God you are prepared to see.”

I said, “Sir, are there many types?”

He asked, “What is your concept and definition of God? I’ll show you God exactly according to your conviction and definition. Everyone wants to see God without having any firm conviction of God in their minds and hearts. If you are searching and are not firm and sure regarding the object of your search, what will you find? If I tell you that whatsoever you see is God, you are not going to be satisfied. If I say God is within you, still you won’t be satisfied. Suppose I show you God and you say, ‘No, that’s not God.’ What am I going to do then? So you tell me the way you think about God and I will produce that God for you.”

I told him, “Wait a moment. Let me think.”

He said, “God is not within the range of your thinking. Go back to your meditation seat and when you are ready, let me know. Come to see me anytime you want after you have decided what type of God you want to see. I don’t lie—I’ll show you God. That is my duty, to show you God.”

I tried my best to imagine what God would be like, but my imagination could not go beyond the human form. My mind ranged over the kingdom of plants, then the kingdom of animals, then human beings. So I imagined a wise and handsome man, who was very strong and powerful. And I thought, “God must look like this.” Then I realized that I was making a foolish demand. What could I experience when I didn’t have clarity of mind?

Finally I went to my master and said, “Sir, show me that God who can free us of miseries, and who can give us happiness.”

He said, “That is a state of equilibrium and tranquility which you must cultivate for yourself.”

Without having clarity of mind, a mere desire to see God is just like groping in the dark. I found out that the human mind has its boundaries and can visualize only according to its limited resources. No human being can possibly explain what God is, or conceive of God mentally. One can say God is truth, a fountain of love, absolute Reality, or the One Who manifested this universe. But these are all abstract ideas which do not satisfy the desire to see God. Then what is there to be seen? Those who believe God is a being can imagine and see a vision, but in reality God cannot be seen through human eyes. God can only be realized by realizing the real self and then the self of all.

So when a student has the attitude “I want to see God; my teacher is not showing me God; my teacher is not giving me what I want,” he must finally realize that it is not a matter of the teacher’s duty. Find out if you are making inappropriate demands, and instead of demanding from the teacher, transform yourself from within. God is within you, and that which is within you is subject to self-realization. No one can show God to anyone else. One has to independently realize his real self; thereby he realizes the self of all, which is called God. In the state of ignorance, the student thinks that God is a particular being, and he wants to see that being exactly as he sees something in the external world. It never happens. But when he realizes that God is truth and practices truth in action and speech, then his ignorance about the nature of God disappears and self-realization dawns.

Tuks for SGGS:


Ang 893
In the Word of the Guru`s Bani is the wealth of the unstruck sound current.
anhad banee poonjee.

The Saints hold the key to it in their hands.
santan hath raakhee koonjee.

They sit there, in the cave of deep Samaadhi;
sunn samaaDh gufaa tah aasan.

the unique, perfect Lord God dwells there.
kayval barahm pooran tah baasan.

God holds conversations with His devotees.
bhagat sang parabh gosat karat.

There is no pleasure or pain, no birth or death there.
tah harakh na sog na janam na marat.

One whom the Lord Himself blesses with His Mercy,
kar kirpaa jis aap divaa-i-aa.

obtains the Lord`s wealth in the Saadh Sangat, the Company of the Holy.
saadhsang tin har Dhan paa-i-aa.


Now how do the following pangti's explain the above viewpoint in particular the line in blue? How can God have a conversation with his devotees if you are in deed him above the level of the mind? Who or what is having a conversation with who if god does not exist as a separate entity? Does these tuks still indicate a level of duality. Are you infact having a conversation with yourself or the state of many!

Maybe the only way to obtain an answer this question is to do simran and find out for ourselves.

Direct Experience Alone Is the Means

One day my master told me to sit down. He asked, “Are you a learned boy?” I could say anything to him, however outrageous. It was the only place where I could be completely frank. I was never sorry, no matter what I told him. He used to enjoy my foolishness. I replied, “Of course I am learned.”

He asked, “What have you learned and who taught you? Explain it to me! Our mother is our first teacher, then our father, and then our brothers and sisters. Later we learn from the children with whom we play, from teachers at school, and from the writers of books. No matter what you have learned, you have not learned a single thing independently of others. So far all that you have learned is a contribution from others. And from whom have they learned? They have also learned from others. Yet as a result of all this you call yourself learned. I pity you because you have not learned anything independently. You have apparently concluded that there is no such thing as independent learning in the world. Your ideas are the ideas of others.”

I said, “Wait a minute, let me think.” It was a shocking realization that whatever I had learned was nothing of my own. If you put yourself in my place you may well have the same feeling. The knowledge on which you depend is not at all your knowledge. That is why it is not satisfying, no matter how much of it you possess. Even if you have mastered an entire library, it will never satisfy.

“Then how can I be enlightened?” I asked.

He said, “By experimenting with this knowledge that you have acquired from outside. Find out for yourself, with the help of your direct experience. Finally you will come to a conclusive and fruitful stage of knowledge. All knowing is in vain if it is not direct. Indirect knowledge is of course informative, but not fulfilling. All wise people throughout history have gone through great pains in order to know truth directly. They were not satisfied by the mere opinions of others. They were not frightened off from this quest by the defenders of orthodoxy and dogma, who persecuted and sometimes even executed them because their conclusions were different.”

Since that time I have tried to follow his advice. I have found that direct experience is the final test of the validity of knowledge. When you have known truth directly, you have the best kind of confirmation. Most of you go to your friends and give your viewpoint. You are seeking confirmation in their opinions. Whatever you think, you want others to confirm it by agreeing with you, to say, “Yes, what you think is right.” But somebody else’s opinion is no test of truth. When you know truth directly you do not need to ask your neighbors or your teacher. You don’t have to seek confirmation in books. Spiritual truth does not need an external witness. As long as you doubt, it means you have yet to know. Tread the path of direct experience until you attain that state where everything is clear, until all of your doubts are resolved. Direct experience alone has access to the source of real knowledge.

Real Knowledge Removes Suffering

Self-reliance is important. It comes when you start receiving experiences directly from within. No doubt you need a teacher, you need a guide—I am not telling you that you should not learn things from other people, or that you need not study books. But I have met people who did not even know the alphabet, and yet whenever we had difficulty in understanding some profound truth or scripture, they alone could give us a solution.

Once I was teaching the Brahma Sutras. It is one of the most abstruse books in Vedantic literature. Aphorisms which I myself did not really understand I explained to my students, and they seemed satisfied. But I was not. So in the evening I would go to a swami who had not actually studied scriptures. He couldn’t even sign his name—yet his knowledge was unmatched. He said, “You will never understand these terse aphorisms if you do not have direct experience.” Then he told me this story to help me understand the difference between direct and indirect knowledge. A master had a student who had never seen a cow nor tasted milk. But he knew that milk was nutritious. So he wanted to find a cow, milk it, and drink the milk. He went to his master and asked him, “Do you
know anything about cows?”

The master answered, “Of course.” The student requested, “Please describe a cow to me.” So the master described a cow: “A cow has four legs. It is a tame, docile animal, not found in the forest but in villages. Its milk is white and is very good for your health.” He described the type of tail and ears it has, everything.

After this description the student went in search of a cow. On the way he came across a statue of a cow. He looked and thought, “This is surely what my master described to me.” By chance that day some people who lived nearby were whitewashing their house and there was a bucket of whitewash near the statue. The student saw it and concluded, “This must be that milk which they say is so good for you to drink.” He gulped down some of the whitewash, became terribly ill, and had to be taken to a hospital.

After he recovered he went back to his master and angrily charged, “You are no teacher!” His master asked, “What’s the matter?” The student replied, “Your description of a cow was not at all accurate.”

“What happened?” He explained, and the master asked, “Did you milk the cow yourself?” “No.” “That is why you suffered.”

The cause of suffering among intellectuals today is not because they don’t really know. They know a little. But what they know is not their own knowledge, and that is why they suffer. A little or partial knowledge is always dangerous, like partial truths. A partial truth is not truth at all. So is the case with partial knowledge. The wise directly perceive truth.

The sage who did not even know the alphabet of any language would always remove my doubt. Systematic study under a self-realized and competent teacher helps in purifying the ego; otherwise scriptural knowledge makes one egotistical. He who is called an intellectual man today only collects facts from various books and scriptures. Does he really know what he is doing? Feeding intellect with such a knowledge is like eating a food with no food-value. One who constantly eats such a food remains sick and also makes others sick. We meet many teachers and they all teach well, but a student can assimilate only that which is unalloyed and comes directly from self-experienced teachers.

Story of my life! But I still can't help not wanting to put this book down. LOL

Those who just hate others for the sake of dharam, mazab, race, color, social status .... are all blind.

They fail to see, His lIght. He is present in each and every being, so by hating others, we are getting ourselves from the reality.

For that reality, which is present in us, is the same in all, all due their existences to it

For example, we have a house of 4 rooms, one is painted with blue colour, 2nd with pink, the third with white, and the fourth with green, and in all of them we put a 100 watt bulb, so not because of the walls being painted with different colours, will be more luminous than others, because the Light Power in them is same, which is as said above = 100 watts.

In a similar way, His Light shines in all of us, but due to the huge amount agyanta and mamukhta, the bulb´s Light is covered by layers of dark cloth on it, so naturally, that is why there is so much spiritually blind fanatism.

This abnormal behaviour, has an Ardas as solution: Wahiguru, forgive them, and bless them with the right thinking.

Sat Sree Akal.

Mantra for Your Mind

An ancient yogic text, the Shvetashvatara Upanishad, likens the process of reciting a mantra (mantra japa in Sanskrit) to uncovering the inner essence of something. Much like pressing sesame seeds yields sesame oil, churning milk produces butter, or digging a well exposes water, the sages say, the power of repeating a mantra reveals something deeper within each of us than what we see on the surface.

According to this Upanishad, mantra japa is akin to lighting a fire with fire sticks. When two sticks, aranis, are vigorously rubbed together, they ignite—a metaphor for inner awakening.

Making one’s body/mind the lower arani and the mantra Om the upper one, practice meditation as if you are rubbing two fire sticks together, and in the process unveil the inner Self which is hidden within you. (1.14)
Thus, says the text, reciting a mantra uncovers the experience of Being.

What Is a Mantra?
Using mantra meditation to uncover our essential being sounds great, but what exactly is a mantra? A mantra is a sound that has, as the ancient sages say, one foot in this world and one foot in a world that transcends ordinary sensory and psychological experience. The foot located in this world resides in the mind, where the mantra is first recited and then gradually internalized—like the words and melody of a favorite song. The other foot of the mantra is para, or beyond.

Mantras are not simply mysterious formulae nor are they meaningless or alien sets of sounds. Each mantra collects the energies of inner life—your motivations, aims, and desires—and elevates them to a new level. Eventually the practice of mantra leads to a fusion between the mind of the practitioner and the transcendental reality the mantra embodies.

A devotional experience as well as a conceptual one, every mantra contains an element of reverence for the Infinite. This can be found in phrases such as “we worship,” “we revere,” “we bow to,” and “we cherish” found in many mantras. Mantras also contain within them the name of the Infinite as a way of expressing one or more aspects of the Divine’s presence. As in most spiritual traditions, a variety of names embody the concept of the Infinite—Father, Mother, Lord, or Source of Healing. But in mantra japa, none of these terms is meant to externalize God or to replace a meditator’s religious affiliation. Instead, each name points to an aspect of the Indescribable as a vehicle through which a meditator can realize his or her own essential nature.

In addition to the name of the Infinite, many mantras incorporate a “seed sound,” a bija mantra, that captures in very concentrated form aspects of potential spiritual energy. These sounds are woven into mantras and add to their potency. They are, it is said, devices for linking the mind to such qualities as strength, health, peace, and happiness. With practice, these qualities emerge in the mind to guide and protect a meditator.

The Lower Stick
The first step in mantra meditation grooms the body and the mind to receive the mantra. This “lower stick” preparation comprises a series of steps, each assisting in the process of collecting and focusing mental energy.

1. Your body. Select a posture you find both comfortable and steady. Classically, only a few postures are considered appropriate for meditation, but if you’re just learning—or have any injuries—you may need to find a more comfortable alternative. You can, for example, sit against a wall or in a chair to help you relax your physical effort and focus on what is occurring in your mind.

2. Your breath. Once you rest your body, focus on your breathing. By smoothing and softening the breath, you can reduce emotional tensions. In the process, see if you can find the pace of breathing that is natural and just right for you. Then your breath can become the relaxed focus of your attention.

3. Your mind. Finally, as a prelude to engaging with a mantra, feel the breath continuously flowing in and out of your nostrils. By training your mind to rest in this single sensation, other senses relax and turn inward, helping you gather together mental energies that are otherwise easily dissipated.

Thus, by resting your body, deepening your breath, and centering your attention on the breath in the nostrils, you prepare the way for mantra meditation and establish a solid foundation—a stable lower stick—for practice.

The Upper Stick
Once the body and the mind are primed, you’re ready for the “upper stick,” the actual sound of the mantra, which will protect, nourish, and guide your mind. Because a mantra focuses attention within the mind itself, it offers a simple alternative to distracting thoughts and emotions and creates a sense of inner distance, acting as an alambana, a meditative support for the mind.

A common mantra to start with is the so’ham mantra, which is associated with the flow of the breath. To practice this mantra, recite the sound so with the inhalation and the sound ham (pronounced “hum”) with the exhalation, letting the mantra sounds flow through the entire length of the breath. These sounds magnify the cleansing and nourishing qualities of each breath and soon become a deep source of nurturance. A literal translation of so’ham is “I am who I am” or “I am That.”

Breathing and the so’ham mantra are profoundly linked in meditation, but that doesn’t mean you should alter your breathing pattern to link it to the mantra. In fact, you should maintain the natural pace of your breath when you practice; otherwise the mantra will disturb your breathing, and your nervous system will no longer remain relaxed. Preserve the natural flow of your breathing, and you will find that you can rest in the sound of the mantra far more easily.
Refining the Mantra Flow

While the so’ham mantra coordinates with your breathing pattern, most mantras do not. Mantras such as the Gayatri mantra, the Maha Mrityunjaya mantra, or any of the initiation mantras given for personal practice soon separate themselves from the breath and find their own pace, creating a strong mental focus with little awareness of body or breath. That’s when the mantra becomes the upper fire stick—repetitively rubbing against the lower stick of the body/mind.

The pace of a mantra changes with practice. It may start slowly, gradually increase in speed until it seems to flow effortlessly, and finally pulse so quickly that you are no longer articulating the sounds of the mantra clearly. This change in pace is one of the ways in which a mantra “leads.” When the sound of the mantra flows smoothly in the mind, the process is termed japa, mental repetition. When it begins to flow even more rapidly as a kind of effortless pulsing, it is known ajapa-japa.

For all mantras—with the exception of the so’ham mantra—using a mala (a string of beads) is a useful adjunct to practice. A mala serves two primary purposes—it measures your practice (one mala marks 100 repetitions) and it helps maintain the focus of your attention. When your mind wanders, your fingers on the mala serve as a gentle reminder to return to your inner focus.

An Essence Emerges

Parroting a mantra is not the goal of mantra practice. While the pace of your mantra recitation may vary from slow to fast, remember to do it with full attention. The key element of practice is to let your mind rest in the sound of the mantra. When you meditate, use the early stages of practice to relax and anchor your body and breath. Then refine your focus, let the sound of the mantra arise, and rest in it.

It is true that a mantra confines the mind—that is part of the discipline of meditation. By centering your mind in a mantra and allowing the mantra sound to fill the space of your mind, you can set other thoughts and mental processes aside and stabilize your attention. Although the journey is gradual, you will sense that little by little the effort to confine the mind in this way actually produces quite the opposite effect.

During periods of mantra japa, despite the fact that the mind remains occupied by the repetitive sound of the mantra, a deep inner silence is awakened. You will begin to sense that you are, in essence, something more than your mind’s activities, something more than your mind. You are a silent witness, an enduring presence, and a fountainhead of joy. At that point, your mantra will be more than a simple resting place for your mind. It will provide the strength to support you over the winding meditative journey ahead.

Meditation is a word that has come to be used loosely and inaccurately in the modern world. That is why there is so much confusion about how to practice it. Some people use the word meditate when they mean thinking or contemplating; others use it to refer to daydreaming or fantasizing. However, meditation (dhyana) is not any of these.

Meditation is a precise technique for resting the mind and attaining a state of consciousness that is totally different from the normal waking state. It is the means for fathoming all the levels of ourselves and finally experiencing the center of consciousness within. Meditation is not a part of any religion; it is a science, which means that the process of meditation follows a particular order, has definite principles, and produces results that can be verified.

In meditation, the mind is clear, relaxed, and inwardly focused. When you meditate, you are fully awake and alert, but your mind is not focused on the external world or on the events taking place around you. Meditation requires an inner state that is still and one-pointed so that the mind becomes silent. When the mind is silent and no longer distracts you, meditation deepens.

Turning Inward
From childhood onward, we have been educated only to examine and verify things in the external world. No one has taught us how to look within, to find within, and to verify within. Therefore, we remain strangers to ourselves, while trying to get to know others. This lack of self-understanding is one of the main reasons our relationships don’t seem to work, and why confusion and disappointment so often prevail in our life.

Very little of the mind is cultivated by our formal educational system. The part of the mind that dreams and sleeps—the vast realm of the unconscious which is the reservoir of all our experiences—remains unknown and undisciplined; it is not subject to any control. It is true that the whole of the body is in the mind, but the whole of the mind is not in the body. Except for the practice of meditation, there is no method to truly develop control over the totality of the mind.

The goal of meditation is to go beyond the mind and experience our essential nature—which is described as peace, happiness, and bliss. But as anyone who has tried to meditate knows, the mind itself is the biggest obstacle standing between ourselves and this awareness. The mind is undisciplined and unruly, and it resists any attempts to discipline it or to guide it on a particular path. The mind has a mind of its own. That is why many people sit for meditation and experience only fantasies, daydreams, or hallucinations. They never attain the stillness that distinguishes the genuine experience of deep meditation.

We are taught how to move and behave in the outer world, but we are never taught how to be still and examine what is within ourselves. When we learn to do this through meditation, we attain the highest of all joys that can ever be experienced by a human being. All the other joys in the world are momentary, but the joy of meditation is immense and everlasting. This is not an exaggeration; it is a truth supported by the long line of sages, both those who renounced the world and attained truth, and those who continued living in the world yet remained unaffected by it.

Meditation is a practical means for calming yourself, for letting go of your biases and seeing what is, openly and clearly. It is a way of training the mind so that you are not distracted and caught up in its endless churning. Meditation teaches you to systematically explore your inner dimensions. It is a system of commitment, not commandment. You are committing to yourself, to your path, and to the goal of knowing yourself. But at the same time, learning to be calm and still should not become a ceremony or religious ritual; it is a universal requirement of the human body.

How to Cultivate Stillness
Learning how to be still is the method of meditation. The process of cultivating stillness begins with the body. In the yoga tradition, you are guided by a competent teacher to keep your head, neck, and trunk straight while sitting in a meditative posture (asana). When you have learned to be comfortable in this posture, you should form a regular habit of practicing in the same posture at the same time and at the same place every day.

Find a simple, uncluttered, quiet place where you will not be disturbed. Sit on the floor with a cushion under you or in a firm chair, with your back straight and your eyes closed. Then bring your awareness slowly down through your body, allowing all of the muscles to relax except those that are supporting your head, neck, and back. Take your time and enjoy the process of letting go of the tension in your body. Meditation is the art and science of letting go, and this letting go begins with the body and then progresses to thoughts.

Once the body is relaxed and at peace, bring your awareness to your breath. Notice which part of your lungs are being exercised as you breathe. If you are breathing primarily with your chest you will not be able to relax. Let your breathing come primarily through the movement of the diaphragm. Continue to observe your breath without trying to control it. At first the breath may be irregular, but gradually it will become smooth and even, without pauses and jerks.

Meditation is a process of giving your full attention to whatever object you have chosen. In this case you are choosing to be aware of the breath. Allow yourself to experience your breathing in an open and accepting way. Do not judge or attempt to control or change it. Open yourself so fully that eventually there is no distinction between you and the breathing. In this process many thoughts will arise in your mind: “Am I doing this right? When will this be over? Perhaps I should have closed the window. I forgot to make an important call. My neck hurts.” Hundreds of thoughts may come before you and each thought will call forth some further response: a judgment, an action, an interest in pursuing the thought further, an attempt to get rid of the thought.

At this point, if you simply remain aware of this process instead of reacting to the thought, you will become aware of how restless your mind is. It tosses and turns like you do on a night when you cannot fall asleep. But that is only a problem when you identify with the mind and react to the various thoughts it throws at you. If you do, you will be caught in a never-ending whirlwind of restless activity. But if you simply attend to those thoughts when they arise, without reacting, or if you react and attend to the reaction, then they cannot really disturb you. Remember—it is not the thoughts that disturb you, but your reaction to them.

Paying Attention
When you meditate, you give yourself an inner vacation.
Meditation is very simple. It is simply attending. You can begin by attending to your breath, and then if a thought comes, attend to it, notice it, be open to it—and it will pass. Then you can come back to the breath. Your normal response is to react to all your thoughts, and this keeps you ever busy in a sea of confusion. Meditation teaches you to attend to what is taking place within without reacting, and this makes all the difference. It brings you freedom from the mind and its meandering. And in this freedom you begin to experience who you are, distinct from your mental turmoil. You experience inner joy and contentment, you experience relief and inner relaxation, and you find a respite from the tumult of your life. You have given yourself an inner vacation.

This inner vacation is not a retreat from the world but the foundation for finding inner peace. You must also learn to apply the principle of attending in your worldly activities, so that you can apply yourself in the world more effectively. Through practicing meditation you can learn to be open to what comes before you in your daily life and give it your full attention.

Ordinarily, you react to the experiences that come before you in much the same way that you react to your thoughts. If someone says something negative to you, you become angry or depressed. If you lose something, you become emotionally upset. Your mood depends on what comes before you, and, as a result, your life is like a roller coaster ride. You react before you have fully experienced what you are reacting to. You immediately interpret what you see or hear according to your expectation, fears, prejudices, or resistances. You short-circuit the experience, and thus limit yourself to one or two conditioned responses instead of responding to a situation openly and creatively.

But if you apply the principle of meditation to experiences that come before you, you can fully attend to what is taking place. You can attend to your initial reaction without reacting to your reaction: “Oh, look how threatened I feel by that.” Let yourself be open to experiencing your reaction and it will move through you and allow other spontaneous responses to also come forward, so that you can select the one that is most helpful in that particular situation.

In this way meditation is very therapeutic. It not only leads to inner balance and stability, it also exposes your inner complexes, your immaturities, your unproductive reflexes and habits.

In this way meditation is very therapeutic. It not only leads to inner balance and stability, it also exposes your inner complexes, your immaturities, your unproductive reflexes and habits. Instead of living in these complexes and habits and acting them out, they are brought to your awareness and you can give them your full attention. Only then will they clear.

Signs of Progress
Have patience and do your practice systematically. Every action has a reaction. It is not possible for you to meditate and not receive benefits. You may not notice those benefits now, but slowly and gradually you are storing the samskaras (impressions) in the unconscious mind that will help you later. If you sow a seed today, you don’t reap the fruit tomorrow, but eventually you will. It takes time to see results; be gentle with yourself.

Meditation means gently fathoming all the levels of your being, one level after another. Be honest with yourself. Don’t care what others say about their experiences—keep your mind focused on your goal. It is your own mind that does not allow you to meditate. To work with your mind, you’ll have to be patient; you’ll have to work with yourself gradually.

Some of the most important benefits of meditation make themselves known gradually over time and are not dramatic or easily observed.

At first you may see progress in terms of physical relaxation and emotional calmness. Later you may notice other, more subtle changes. Some of the most important benefits of meditation make themselves known gradually over time and are not dramatic or easily observed. Persist in your practice and you will find that meditation is a means of freeing yourself from the worries that gnaw at you. Then you are free to experience the joy of being fully present, here and now.