Sat1176

Pakoras are off limits for a bit. Cholesterol came back bit high. But if you insist I will have 2 instead of 10. :-) Think this topic still has some hot steam still left in it.

get some chaa and pakodas ready.. :)  haha

or you both respect the fact that you both have views, ideas and strong opinions, and work together to decide the best way forward...
why have the panj pyare? why put 5 dominant male leaders together to help the panth forward? if 2 women can't function together how can 5 men?
its because they recognized the One within them all...and were immersed in that 'One' ... and if following Sikhi allows you to get passed your barriers, maybe you will see and experience that also...and you will see the God in your partner and vise versa...and there will be no need for nether of you to want to be the leader, or the follower...
 
God Bless

It might be human psychology,
 
but seriously, a true sikh who wants to realize and experience the truth within them (Waheguru), they are seeking to go beyond everything that you write.
 
to recognize and literally see Waheguru in All...because the truth behind all the characters in this play is....that only Waheguru exists. take off the costume and see what underneath!
so, if you are stuck in this..the male needs to be like this, in order that the female to be like this and that, or else this or that might happen.....you have pretty much lost the point of where sikhi is trying to take you...
human life has been given to you to rise above all that and see the truth. Equality, because we are all one and the same in our Core...behind the drama of the world...if everything is Waheguru...who is the leader and who is the follower...He is both...when you realize that, then the leader and follower dissolves and only the One remains.
 
 
 

Ragmaala, now you done it!
Quo bibi naal phunga lenday ho?
 

Lucky is 100% correct.
Its all about the huge steps one has to take to have union with Waheguru. To be honest when I read the laava now I can't even relate them to the physcial marriage ceremony. I'm like how are these relevant to us in our marriage when most of us can't even fulfill the requirements of the first laav.
I think these would be more suitable in an initiation ceremony when one becomes a Guru Wala and wants to partake on the spiritual journey of self realisation.

Lucky is 100% correct.
Its all about the huge steps one has to take to have union with Waheguru. To be honest when I read the laava now I can't even relate them to the physcial marriage ceremony. I'm like how are these relevant to us in our marriage when most of us can't even fulfill the requirements of the first laav.
I think these would be more suitable in an initiation ceremony when one becomes a Guru Wala and wants to partake on the spiritual journey of self realisation.

Handing the palla over by the father is the SAME as giving away the daughter as ''father of the bride''
I think we should understand the reasoning of woman walking whilst holding the palla which symbolises the new bond formed by father giving his daughter away.
This has nothing to do with who is dominant and who is who's b**ch.  (is it about a dog on a leash??)
We need some maryada for pre-marriage knowledge to be hammered in to couples. They MUST understand how sacred the lava are and exactly who's jyot merges into whom?
The couple DO NOT merge their jyot into each other in the ceremony and neither is it about 2 souls become ONE. ......It is about 2 souls or 2 jyots MERGING TOGETHER into the ONE AKAL PURAKH JYOT.
TWO souls circumambulating to enter into the ONE-WAHEGURU..
So don't get it mixed up with ceremonies from other faiths where couples join in matrimony whereby GOD is WITNESS. .....because this is clearly not the case in sikhi.
 
Guru Ram Das ji  composed the four lavan and Guru Arjan Dev ji and Mata Ganga ji were the first to be married with this ceremony.
Guruji set the example himself and today we have clever clogs who think they can tamper with the sacred ceremony because they feel they have more equal right concerns than a Sikh Guru.
Are we Sikhs, if we feel we can correct our Gurus ?
 
 
 
 

I feel a shit storm brewing.

I have been struggling to get to grips with rom rom simran and I always struggled to feel the heart beating within for extended periods of time or strongly enough that I could place my dhyan on it. However last night as I was totally relaxed doing VERY slow sass sass with elongated WaaaahhhhheGuuuuuurrruuuuu internally when I began to really feel the heart pumping. It became so clear I was loving it. At this time I didn't try to synchronise my simran with it, I just wanted to maintain the slowing breathing pace so I could feel the heart beat for an extended period of time and identify what I needed to do breath wise to feel the beat. The key here is definitely very slow consistent inhales and exhales for at least 5 seconds each or longer. It should be so slow and subtle that you can softly feel the air coming in and out through the nostrils.
When I now read Lucky's post again he clearly instructed to breath slowly.

Had an unusual experience last night whilst I was just being still with eyes closed. All of sudden I was seeing flashes of fluid red and yellow but this didn't feel like I was looking with the physical eyes when I saw green many moons ago. It felt more like I was looking with dream eyes, or eyes of the mind so to speak. It made me feel very dizzy but intense never the less. Could only maintain that state for a few minutes before I had to withdraw and open my eyes.
In the past I have been told to avoid looking at colours but did find this captivating.

Many congratulations to you both.  May you both have great future together full of happiness and gursikhi jeevan. 

I’m going to have a go explaining my interpretation of Rom Rom Simran. How to get started. This is just one method but with some gurmukhs it can mianifest spontaneously.
It's mentioned quite often in the order of saas graas, saas saas and then rom rom, but very rarely does any mahapursh give any details about it.
I get that impression because it is a very practical technique that involves sukham sareer compared to physical, and I assume that most teachers/mahapursh/sant show and demonstrate to an abyhasee only after he is adept in saas graas and saas saas.
It almost seems as it is kept hush hush and some sant/mahapursh don't reveal to student until x-amount of years have been spent doing the other vidhis/jugtees.
I found that I could get a little information from one place and another little idea from another,,,,, so basically, my interpretation is from gathering the little bits and putting them together from varying sources.
I must stress that as far as I understand it, one should be doing this only when they know how to maintain or get very close to a steadiness and when they are able to get breath balanced (ie,, via sukhmana channel)
Primarily,one has to do more abyhaas to get the nadhis cleansed and stimulated, and when this happens- the sukham sareer properties start coming into play.
I won't go into the vidhies of breath balancing or dhyian control for now,but will give you my understanding and how I've been doing the rom rom simran.
ROM ROM SIMRAN
This is pasanti bhani jap- which is mental,silent and completely from the sukham Mind.
and it is antar ghat (completely internal)
We are using sukham ears and sukham mouth to jap. (ie,,,sukham gyan and karam indries)
It is ALL sukham compared to the Physical breathing manoeuvres/inhalations/tongue use....etc.. in Saas graas & Saas saas
However, there is the beginning aspect of trying to feel the pulse or heartbeat, that is classed as physical. But once you master this, then it all becomes sukham.
A little point I would like to make is about some confusion for matching breathing with heartbeat - which can no doubt lead to hyperventilation
I really don't think that you should match your breath to heartbeat- since this is ALL sukham. If we start matching physical breath then we are going towards sargun/physical behaviour and hindering progress into sukham.
The way I see it is-
With simran we progress through the jugtees and techniques by gradually making our surti, dhyian and actions, to move from Sargun to Nirgun. So, if our surti can come out and away from the sargun body, then we move away from the grasps of kaal and his maya dominance. Therefore, we need to make surti/dhyian move from Sargun to Nirgun.
(remember- before creation there was just the nirgun shabad and all sargun manifested later. It makes sense to go back home in that reverse order!)
As for the rapid breathing technique that can lead to hyperventilation and hypoxia, I am aware that some keertan sangats practice this, but this is not to be confused with heartbeat & rom rom jugtee, or any other jugtee for that matter.
Hypoxia or oxygen deprivation from rapid hyperventilation can give someone a good feeling of being lightheaded. I have heard how some of these kirtan sangats(akj) claim to have feelings of divine anand from their fast paced kirtan samagams, but this is nothing much different than the 2 minute high that party students get with nitric 'poppers', because of same oxygen starvation effects.
Technique/method
1) 1st quieten and get that steady state where breath is balanced.
2) Try and feel your heart beat by putting the focus into that area
3) If this is difficult, then it may help if-
-a) you hold your breath for a few seconds and then try to locate/listen.
-b) Or you can instead ,try to feel your pulse on the wrist.
4) Once you find the beat and can follow it's beating rhythm, then putting some more dhyian there should make it more louder and prominent.
5) the anhad naad/dhun should also get more prominent if you have it present.
-I usually find that they both get more enhanced at the same time
6) Now, that the heart beating is clear and can be followed, you incorporate and match the gurmantar along with it to begin rom rom.
-this itself can be done in 2 ways
a) you should be able to identify an ''up'' beat and a ''down'' beat.
...then coincide the Wahe-with-Up, and the Guru-with-Down.
OR..
b) when the beat is too fast to differentiate the up/down, then you can match the whole gurmantar with this faster beat. For eg..you are saying waheguru,waheguru,waheguru, without any pause or breaks in wahe-and-guru.
With practice, you should eventually be able to locate the heartbeat without touching or feeling any pulse.
If you HOLD the breath for a few seconds, then this also make it easier to sense.
NEXT, the goal is to put the focus on navel, because when focusing at navel, one can be steady in the sukhmanna channel and trying to rise upwards.
The sukhmanna channel runs directly from navel area towards the nijh ghar. (in a straight line along the path of chakras)
Before we are born and in the womb, this connection is fully active and intune with waheguru. When the umbilical cord is cut and the first birth breath is taken, that's when the veil layers of maya world start their course. You could also say that the knot to maya is tied after cord is cut/breath is taken in atmosphere.
 
ਮਨ ਰੇ ਪਵਨ ਦ੍ਰਿੜ ਸੁਖਮਨ ਨਾਰੀ ॥੧॥ ਰਹਾਉ ॥
Man re pavan ḏariṛ sukẖman nārī. ||1|| rahā▫o.
O mind, hold your breath steady within the central channel of the Sushmanaa. ||1||Pause||
It's important to get the steady breath balance before you start rom rom.
This steadiness and control comes when there are no thoughts.
If any thoughts arise, then the breath balancing goes into either side of Ida or Pingala.
That’s why it is called the turbulent ocean (bhavsagar) because we rock from side to side (left to right), or from ida to pingala whilst trying to travel up the nadis and trying to maintain the steadiness in sukhmana throughout.
This 2nd stage of rom rom is to focus around navel area and feel the pulse there which is much more sukham.
The focus, I believe is not directly at the belly button, but you feel the pulse and rom rom vibration just below it and deeper inside.
It is the area called the DHARAN.- which is about 1 inch below and 1 inch inwards.
I often find it a little easier to locate this subtle area compared to the heartbeat sometimes. With practice it should become easier and almost instant.
The vibrations that I feel there can be In and Out and so I use the mental Wahe-in and Guru-out,
OR sometimes they may be going slightly up/down at an angle rather than in/out, but I still use the same method and have noticed that the rate of rom rom vibration is practically the same.
All the jap is done in complete sukham from the mind, and it can help if you do the internal, mental chant with the inner voice being raised with some power behind it. (as if your enforcing your internal chant)
The last check I usually make is to be sure that I am breathing slowly and normally, and not accidentally incorporating the breath into the jap rhythm-which can be very easily done (and then you can end up with the hyperventilating issue explained above). Again, with practice, this will become instant and second nature.
This practice takes you on a whole new quest with both mystical and spiritual experiences, that are individual and personally tailored to each of us. You will know that they can't be discussed openly.
I can seriously understand why it is of great importance to have the right sangat and experienced gurmukh/mahapursh/sant guidance/advisor to assist you along the encounters at this stage. This is probably the reason to why it has the "hush hush'' factor and doesn't get mentioned too often.
Sadly, I'm not in the company of any mahapursh and at certain times I have felt the desperate need to get questions answered.
So far, I seemed to have managed using gurbani, certain info sources, practice and of course, Waheguru's blessings.
 
Using the above practice method should eventually make Rom Rom fully manifest/pargat. There are a few nishanees that can help determine if it's pargat in full or not, but I won't go into those here.
 
 

Was just browsing through some Angs of Guru ji when I came to the following shabad. It didn't strike me the first time I read it but this time I see so much gyan revealed in it. The formula is clearly laid out... The sad thing will be if I still don't follow it.
Ang 114, Shabad by Sri Guru Amar Das Ji
Serving the True Guru is the greatest greatness.
satgur sayvi-ai vadee vadi-aa-ee.
The Dear Lord automatically comes to dwell in the mind.
har jee achint vasai man aa-ee.
   
The Dear Lord is the fruit-bearing tree; drinking in the Ambrosial Nectar, thirst is quenched.
har jee-o safli-o birakh hai amrit jin peetaa tis tikhaa lahaavani-aa.
   
I am a sacrifice, my soul is a sacrifice, to the one who leads me to join the True Congregation.
ha-o vaaree jee-o vaaree sach sangat mayl milaavani-aa.
   
The Lord Himself unites me with the Sat Sangat, the True Congregation. Through the Word of the Guru`s Shabad, I sing the Glorious Praises of the Lord. Pause
har satsangat aapay maylai gur sabdee har gun gaavani-aa. rahaa-o.
 
I serve the True Guru; the Word of His Shabad is beautiful.
satgur sayvee sabad suhaa-i-aa.
   
Through it, the Name of the Lord comes to dwell within the mind.
jin har kaa naam man vasaa-i-aa.
   
The Pure Lord removes the filth of egotism, and we are honored in the True Court.
har nirmal ha-umai mail gavaa-ay dar sachai sobhaa paavni-aa.
   
Without the Guru, the Naam cannot be obtained.
bin gur naam na paa-i-aa jaa-ay.
   
The Siddhas and the seekers lack it; they weep and wail.
siDh saaDhik rahay billaa-ay.
   
Without serving the True Guru, peace is not obtained; through perfect destiny, the Guru is found.
bin gur sayvay sukh na hovee poorai bhaag gur paavni-aa.
 
This mind is a mirror; how rare are those who, as Gurmukh, see themselves in it.
ih man aarsee, ko-ee gurmukh vaykhai.
 
Rust does not stick to those who burn their ego.
morchaa na laagai jaa ha-umai sokhai.
   
The Unstruck Melody of the Bani resounds through the Pure Word of the Shabad; through the Word of the Guru`s Shabad, we are absorbed into the True One.
anhat banee nirmal sabad vajaa-ay gur sabdee sach samaavani-aa.
   
Without the True Guru, the Lord cannot be seen.
bin satgur kihu na daykhi-aa jaa-ay.
   
Granting His Grace, He Himself has allowed me to see Him.
gur kirpaa kar aap ditaa dikhaa-ay.
   
All by Himself, He Himself is permeating and pervading; He is intuitively absorbed in celestial peace.
aapay aap aap mil rahi-aa sehjay sahj samaavani-aa.
   
One who becomes Gurmukh embraces love for the One.
gurmukh hovai so ikas si-o liv laa-ay.
   
Doubt and duality are burned away by the Word of the Guru`s Shabad.
doojaa bharam gur sabad jalaa-ay.
   
Within his body, he deals and trades, and obtains the Treasure of the True Name.
kaa-i-aa andar vanaj karay vaapaaraa naam niDhaan sach paavni-aa.
   
The life-style of the Gurmukh is sublime; he sings the Praises of the Lord.
gurmukh karnee har keerat saar.
   
The Gurmukh finds the gate of salvation.
gurmukh paa-ay mokh du-aar.
   
Night and day, he is imbued with the Lord`s Love. He sings the Lord`s Glorious Praises, and he is called to the Mansion of His Presence.
an-din rang rataa gun gaavai andar mahal bulaavani-aa.  
   
The True Guru, the Giver, is met when the Lord leads us to meet Him.
satgur daataa milai milaa-i-aa.
   
Through perfect destiny, the Shabad is enshrined in the mind.
poorai bhaag man sabad vasaa-i-aa.
   
O Nanak, the greatness of the Naam, the Name of the Lord, is obtained by chanting the Glorious Praises of the True Lord.
naanak naam milai vadi-aa-ee har sachay kay gun gaavani-aa.
 
WaheGuru WaheGuru WaheGuru WaheGuru WaheGuru  ....
 

The same concept is reinforced in his book Prabhu Simran.
In Sikhism there is a general talk about the union of God's Name and mind (or consciousness). Universal Guru, Guru Nanak
Dev ji Maharaj has preached to conjoin voice with attention (Dhun and Dhian). Attention is consciousness and voice or sound is shabad (God's Name). Attention or mind or consciousness is to be conjoined with God's Name:-
dhun meh dhiaan dhiaan meh jaaniaa guramukh akath kehaanee.
The meditation is in the music, and knowledge is in meditation. Become Gurmukh, and speak the Unspoken Speech.
To conjoin attention or mind with sound, in reality, means to listen the voice. Listening only is uniting attention. The truth is that without attention, one can not listen also. One person is speaking and the other person is listening. Suddenly the listener says to his companion, "please repeat it I have not heard." But why he has not listened? He replies that his attention went elsewhere. So if the attention is not in· the voice/sound, then one can not
listen:-
matt vich ratan javaahar maanik jae eik gur kee sikh sunee.
Within the mind are gems, jewels and rubies,if you listen to the Guru's Teachings, even once.
One can become sage, spiritual guide, god or yogi by listening and all sins are erased and supreme bliss is acquired.
Naanak bhagataa sadaa vigaas.
o Nanak, the devotees are forever in bliss.
suniai dookh paap kaa naas.
Listening-pain and sin are erased.
During collective meditation by sitting in the congregation song ofHis Glory is to be listened. Even if the meaning of the song (Shabad) is not understood, even then attention is to be engrossed in listening so that the Shabad may enter the inner self through the ears.

Guru Nanak Dev Ji declares like this about individual meditation:-
Tongue may pronounce God's Name and ears should listen.
Morsel of food will enter in the body through the mouth and will become a part of the body after digestion as marrow, meat, blood and physical strength. Food is to be prepared by hands and is to be eaten by the mouth.
GOD's name is to be pronounced by the mouth and it will enter in the mind through the ears. When the Shabad (God's name) enters the inner most consciousness through the ears, then it manifests as a divine virtue and gets converted into spiritual power and it takes the form of ecstasy (~: Vismaad) and become contemplation which is the highest state of meditation. By keeping feeling of faith in the mind, God's name is to be pronounced and sung with the tongue and is to be listened through the ears:-
gaaveeai suneeai man rakheeai bhaao.
Sing, and listen, and let your mind be filled with love.
dukh parehar sukh ghar lai jaae.
Your pain shall be sent far away, and peace shall come to your home.
If we pronounce God's Name with the tongue but do not listen with the ears, then this pronounced name flies away in the air. Then it is like this that the food is prepared by the hands but is not eaten by putting in the mouth. Food is not taken inside, but is kept in the hands only. In this way a person is not satiated and the physical strength will diminish. If the tongue says Waheguru, Waheguru, but the ears do not listen, then Waheguru mantar will not become a part of the soul and the spiritual power will not be attained. The pronounced name of God (Gur Mantar) has to be listened by the ears. It is easy to pronounce, but it is difficult to listen the pronounced Word. It is our job to prepare and eat food, it is our responsibility. But it is not within our power that the food eaten by us may become blood and physical strength. It is beyond our responsibility. As the Nature's principle converts food into blood, in the similar way, the meditation done by us gets converted into supreme bliss.

Just came across the following pangtis relevant to the above video.
Ang 945
"When this heart and body did not exist, where did the mind reside?
jaa ih hirdaa dayh na hotee ta-o man kaithai rahtaa.    
When there was no support of the navel lotus, then in which home did the breath reside?
naabh kamal asthambh na hoto taa pavan kavan ghar sahtaa.    
When there was no form or shape, then how could anyone lovingly focus on the Shabad?
roop na hoto raykh na kaa-ee taa sabad kahaa liv laa-ee.    
When there was no dungeon formed from egg and sperm, who could measure the Lord`s value and extent?
rakat bind kee marhee na hotee mit keemat nahee paa-ee.    
When color, dress and form could not be seen, how could the True Lord be known?"
varan bhaykh asroop na jaapee ki-o kar jaapas saachaa.    
 
O Nanak, those who are attuned to the Naam, the Name of the Lord, are detached. Then and now, they see the Truest of the True.
naanak naam ratay bairaagee ib tab saacho saachaa.
When the heart and the body did not exist, O hermit, then the mind resided in the absolute, detached Lord.
hirdaa dayh na hotee a-oDhoo ta-o man sunn rahai bairaagee.    
When there was no support of the lotus of the navel, the breath remained in its own home, attuned to the Lord`s Love.
naabh kamal asthambh na hoto taa nij ghar basta-o pavan anraagee.    
When there was no form or shape or social class, then the Shabad, in its essence, resided in the unmanifest Lord.
roop na raykh-i-aa jaat na hotee ta-o akuleen rahta-o sabad so saar.
When the world and the sky did not even exist, the Light of the Formless Lord filled the three worlds.
ga-un gagan jab tabeh na hota-o taribhavan jot aapay nirankaar.
Ang 946
Color, dress and form were contained in the One Lord; the Shabad was contained in the One, Wondrous Lord.
varan bhaykh asroop so ayko ayko sabad vidaanee.    
Without the True Name, no one can become pure; O Nanak, this is the Unspoken Speech.
saach binaa soochaa ko naahee naanak akath kahaanee.

the lack of a response means we don't have answer. Just treating it as a milestone on the path and at this stage thinking of it as parsad.
sometimes I wonder is this the same sweetness waheguru blessed Fareed when he started out in childhood when his mother forgot to put ghur under his asan. We are given these examples as subtle indicators for experiences on the path.

I believe Saas Giraas is an avasta where the gurmantar jaap goes on inside of you all the time 24x7. Some people also use the term to cover the stages of doing the jaap vocally in which there are a number of ways of pronouncing the gurmantar (Waheguru, Wahe-Guru, Wa-He-Gu-Ru, Wa-He-Guru). Eventually they move on to internally japping whilst sychnronising with the breath (sass sass / inhale-exhale). After a lot of abhiyass the jaap should reach the stage of a kind of mental autopilot.
There are so numerous techniques already described in various threads in this section.

I am not sure if there is any documentation out there that tells precisely which technique a bhagat used for getting to that avasta. Specific techniques are usually told by sant mahapursh, naam abhiyasis who have usually done jaap of a particular method.
 
ਸਦਾ ਸਦਾ ਿਸਮਿਰ ਿਦਨੁ ਰਾਿਤ ॥
sadaa sadaa simar din raat.
Forever and ever, remember Him, day and night,
ਊਠਤ ਬੈਠਤ ਸਾਿਸ ਿਗਰਾਿਸ ॥
oothat baithat saas giraas.
while standing up and sitting down, with every breath and morsel of food.
 

Even now I'm aware it's there as taste sense is constantly active and aware. Going to get my doctor to run some blood tests just to rule out diabetes as sweet mouth and hair loss can sometimes be associated with this. I hope it's not relating to anything medical but best to just rule things out, after which just accept as grace and let whatever it is fulfill its purpose.
Pleased to read yesterday that Maskeen ji also experienced and documented it.
When I  questioned a few people about it they said accept it humbly and just swallow. Some got quite annoyed that I was complaining. Some abhiyasis make great efforts to experience it and because it came out of the blue relatively quickly to me I was seen to being unappreciative. In the early days I really struggled to cope and I told a mahapursh I can't handle it and I didn't want it anymore. After repeatedly being told to drink and me foolishly countering them with it's too sweet, there was a look of disgust and they said fine it will go away over time. I don't know what hurt me more, the disappointment they had in me for even complaining or maybe I didn't know what I was requesting. For months after that I lost it and it dawned on me that I had screwed up, but was relieved for a break from the sensation for a while. Over time I began to regret more and more that maybe in my ignorance I had put a road block in my own spiritual journey.
It came back again occasionally but never for long durations like before.
Lucky is spot on about it not always coming directly from simran but any focused religious task, like reading Gurbani or other religious texts.
After putting in some hard effort over a week ago its back and this time it is not showing any signs of stopping. Oh Balle Balle!!! Doing a little mental dance. Kind of pleased to have it back this time. Acts as a form of encouragement I'm moving again.

Update
Finally got round to seeing my GP about my beard issue which is getting worse. The patch is much larger now. He didn't seem too bothered but did say the skin under the chin didn't look too healthy and was slightly spotty.  That is probably due to slight tension of tucking it in and fixing with pins. Anyway he gave me some steroid based cream to apply to the region and at my instance I managed to get some blood tests done just to rule out diabetes and check for any other deficiencies.
Will know more in a couple of weeks when results are back.

Even now I'm aware it's there as taste sense is constantly active and aware. Going to get my doctor to run some blood tests just to rule out diabetes as sweet mouth and hair loss can sometimes be associated with this. I hope it's not relating to anything medical but best to just rule things out, after which just accept as grace and let whatever it is fulfill its purpose.
Pleased to read yesterday that Maskeen ji also experienced and documented it.
When I  questioned a few people about it they said accept it humbly and just swallow. Some got quite annoyed that I was complaining. Some abhiyasis make great efforts to experience it and because it came out of the blue relatively quickly to me I was seen to being unappreciative. In the early days I really struggled to cope and I told a mahapursh I can't handle it and I didn't want it anymore. After repeatedly being told to drink and me foolishly countering them with it's too sweet, there was a look of disgust and they said fine it will go away over time. I don't know what hurt me more, the disappointment they had in me for even complaining or maybe I didn't know what I was requesting. For months after that I lost it and it dawned on me that I had screwed up, but was relieved for a break from the sensation for a while. Over time I began to regret more and more that maybe in my ignorance I had put a road block in my own spiritual journey.
It came back again occasionally but never for long durations like before.
Lucky is spot on about it not always coming directly from simran but any focused religious task, like reading Gurbani or other religious texts.
After putting in some hard effort over a week ago its back and this time it is not showing any signs of stopping. Oh Balle Balle!!! Doing a little mental dance. Kind of pleased to have it back this time. Acts as a form of encouragement I'm moving again.

Even now I'm aware it's there as taste sense is constantly active and aware. Going to get my doctor to run some blood tests just to rule out diabetes as sweet mouth and hair loss can sometimes be associated with this. I hope it's not relating to anything medical but best to just rule things out, after which just accept as grace and let whatever it is fulfill its purpose.
Pleased to read yesterday that Maskeen ji also experienced and documented it.
When I  questioned a few people about it they said accept it humbly and just swallow. Some got quite annoyed that I was complaining. Some abhiyasis make great efforts to experience it and because it came out of the blue relatively quickly to me I was seen to being unappreciative. In the early days I really struggled to cope and I told a mahapursh I can't handle it and I didn't want it anymore. After repeatedly being told to drink and me foolishly countering them with it's too sweet, there was a look of disgust and they said fine it will go away over time. I don't know what hurt me more, the disappointment they had in me for even complaining or maybe I didn't know what I was requesting. For months after that I lost it and it dawned on me that I had screwed up, but was relieved for a break from the sensation for a while. Over time I began to regret more and more that maybe in my ignorance I had put a road block in my own spiritual journey.
It came back again occasionally but never for long durations like before.
Lucky is spot on about it not always coming directly from simran but any focused religious task, like reading Gurbani or other religious texts.
After putting in some hard effort over a week ago its back and this time it is not showing any signs of stopping. Oh Balle Balle!!! Doing a little mental dance. Kind of pleased to have it back this time. Acts as a form of encouragement I'm moving again.