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Posted

when do simran with full concentration i hear a constant sound which is like analog signal rather than digital(in scientific language).it stays with me if i stop doing simran for some time and then stops but sometimes it comes out of nowhere and then i am reminded of simran again.

Posted

sat1176 veer according to your post

Waaho! Waaho! is the True Word of His Bani, by which we meet our True Lord.
vaahu vaahu banee sach hai sach milaavaa ho-ay.

should we do waaho waaho simran instead of waheguru?

Posted (edited)

Sumeet is it like a tone, a ring in your ear that gets louder the more you focus on the mantra?

sat1176 veer according to your post

Waaho! Waaho! is the True Word of His Bani, by which we meet our True Lord.
vaahu vaahu banee sach hai sach milaavaa ho-ay.

should we do waaho waaho simran instead of waheguru?

You have to read the whole shabad.

ਸਲੋਕੁ ਮਃ ੩ ॥

Guru Amardas Ji's Salok


ਵਾਹੁ ਵਾਹੁ ਆਪਿ ਅਖਾਇਦਾ ਗੁਰ ਸਬਦੀ ਸਚੁ ਸੋਇ ॥
He himself causes us to exclaim "Waho, waho" (to praise Him) through the Guru's shabad.

ਵਾਹੁ ਵਾਹੁ ਸਿਫਤਿ ਸਲਾਹ ਹੈ ਗੁਰਮੁਖਿ ਬੂਝੈ ਕੋਇ ॥
(To exclaim) "Waho waho" is His praise, only the rare few understand this.

ਵਾਹੁ ਵਾਹੁ ਬਾਣੀ ਸਚੁ ਹੈ ਸਚਿ ਮਿਲਾਵਾ ਹੋਇ ॥
Wonderful is the bani through which we meet with the Truth.


ਨਾਨਕ ਵਾਹੁ ਵਾਹੁ ਕਰਤਿਆ ਪ੍ਰਭੁ ਪਾਇਆ ਕਰਮਿ ਪਰਾਪਤਿ ਹੋਇ ॥੧॥

Nanak says, those fortunate ones with good karma, they find Prabhu through "Waho, waho".

Edited by BhagatSingh
Posted

I had a very bad experience today just about an hour ago.......some stranger got into dispute with me and said something to me rudely.He was of my age. I was surprised as my anger had no limits what so ever..i just wanted to kill him..i started punching and slapping..some people stopped me.After sometime when i remembered waheguru i came to my senses..i thought that i cant find waheguru and now..all these people have started fighting with me.After sometime i got so much

ashamed of myself i remembered he had done kirpa on me which he does not do on many and instead of being grateful to him...i forgot him and anger got over me like it had never done before...I really think i have to change myself to a great extent....but dont know how....

Posted (edited)

Sumeet is it like a tone, a ring in your ear that gets louder the more you focus on the mantra?

You have to read the whole shabad.

ਸਲੋਕੁ ਮਃ ੩ ॥

Guru Amardas Ji's Salok

ਵਾਹੁ ਵਾਹੁ ਆਪਿ ਅਖਾਇਦਾ ਗੁਰ ਸਬਦੀ ਸਚੁ ਸੋਇ ॥

He himself causes us to exclaim "Waho, waho" (to praise Him) through the Guru's shabad.

ਵਾਹੁ ਵਾਹੁ ਸਿਫਤਿ ਸਲਾਹ ਹੈ ਗੁਰਮੁਖਿ ਬੂਝੈ ਕੋਇ ॥

(To exclaim) "Waho waho" is His praise, only the rare few understand this.

ਵਾਹੁ ਵਾਹੁ ਬਾਣੀ ਸਚੁ ਹੈ ਸਚਿ ਮਿਲਾਵਾ ਹੋਇ ॥

Wonderful is the bani through which we meet with the Truth.

ਨਾਨਕ ਵਾਹੁ ਵਾਹੁ ਕਰਤਿਆ ਪ੍ਰਭੁ ਪਾਇਆ ਕਰਮਿ ਪਰਾਪਤਿ ਹੋਇ ॥੧॥

Nanak says, those fortunate ones with good karma, they find Prabhu through "Waho, waho".

IS guru's shabad waheguru or anhad shabad.(I know both are synonyms but still need some clerification on this)

Is bani SGGS or Anhad shabad

To your other question it is not exactly but something like the sound which comes after getting a slap or going to a very high floor through a lift

Edited by sumeet
Posted (edited)

Guru's shabad is His teachings. There is the shabad, the said, and then there is the anhad shabad, the unsaid. The former is the sound, word and meaning, and the latter is the underlying silence and profundity. Bani is pretty much synonymous with Guru's shabad.

Tell me about the Chakras, How do you meditate on them? What do they feel like? Do they invoke any emotions, images, or internal dialogue?

Edited by BhagatSingh
Posted (edited)

I'm not too sure that some are getting mixed up with what's what.

According to my experience, I think the order is first with third eye opening, then kundalini beginning to awaken and then after this and many steps later, the anhad shabad of the dasam duar opening.

Edited by Lucky
Posted (edited)

Guru's shabad is His teachings. There is the shabad, the said, and then there is the anhad shabad, the unsaid. The former is the sound, word and meaning, and the latter is the underlying silence and profundity. Bani is pretty much synonymous with Guru's shabad.

Tell me about the Chakras, How do you meditate on them? What do they feel like? Do they invoke any emotions, images, or internal dialogue?

no i had started to meditate on chakras before i started doing simran now i just follow the sound on my eyebrow center.In my experience mind cannot be kept quiet without simran and just concentrating on chakras...for me now simran is everything...........everything else is false

Edited by sumeet
Posted (edited)

Lucky ji,

Have you heard the ring in your ears like how Sumeet describes it? Is that different from anahat shabad?

Lol where were you hoping to hear from me?

Sumeet,

Yes but how did you you do it?

Edited by BhagatSingh
Posted

Lucky ji,

Have you heard the ring in your ears like how Sumeet describes it? Is that different from anahat shabad?

Lol where were you hoping to hear from me?

Sumeet,

Yes but how did you you do it?

Bhagat singh ji.....my story about started all this is very complicated and hence cannot be discussed.

Posted (edited)

I'm not too sure but I think I read it in the book ''Anhad shabad- dasam duar'' that this ringing is sometimes mistaken for the 'unstruck' melody.

Melody means that there should be some sort of repetitiion so 1.2.3..bell 1.2.drum....1.2.3...bell..1.2.drum....etc..etc... or something like this.

The other thing that I am aware is the sweet taste of nectar !!!

YES... amrit is not metaphorical when mentioned in gurbani as believed on spn (boy they confused me!)

This sweet taste of nectar does trickle and does induce endorphins..etc..!!

The only thing that puzzles me is that some claim that this nectar trickles after the duar is opened, but i'm sure I've had a hint of it for a few days a while back !

I'm pretty sure that my duar is not fully open, the Lord may have given me a little peak here and there !

OR I was just trespassing :mellow:

Well the way I see it is that during meditation you are might see, hear, taste, smell, etc. Your body might also shake, shiver and distort. Your mind might also do various things, recall super old memories or even stuff hidden deep in the unconscious. You might also go through various emotional states. All of this is part of meditation. I don't think a linear model can be used here. Some enlightened people may not even experience any of this, others may not even meditate.

Anahad means unstruck. To me it is neither a tone nor a melody. The principle of Anhad is outlined very clearly by answer to this Zen Koan "If you two hands clapping make a sound, what is the sound of one hand clapping?" This is what Bhai Randhir Singh ji is talking about in his book as well. This kind of Anahat is not a sound or music, it is simply the depth of consciousness. When the atma is detached from the body, mind and world and is resting in its own nature. Free from distraction and turbulence and in the state of utmost Sehaj. That said, it might hear sounds and music, and taste things along the way, and may continue to hear and taste even in Sehaj. So Anahad in itself is simply deep peace, but it may involve various sensations.

Yes, I'm sure that on page 4, the reference to the foolish chasing the 'buzz' thinking it is anhad shabad.

However, in the above book on p69- chapter 11, he explains quite well how the humming is anhad shabad in yoga but not gurmat.

This is where I think a lot of confusion arise from different references because Yogic anhad is different to Gurmat..

This makes no sense. Yog is taught in Gurmat.

Important thing is to keep the dhyan on waheguru and simran at all times even when you are experiencing sounds and sensations.

From what I gather, from this mixture of different interpretations, the hum is just the beginning and a very lower preliminary sound prior to reaching the celestial melodic and gurmat anhad shabad.

Remember the taste and smell of sweetness as well, which is mentioned in above book. I firmly believe that this specific 'sweet taste' is another blessing that comes together.

It is a very distinctive sweetness, not to be confused with sweet/ferment taste of ketosis or the one's that diabetics commonly encounter. Depending on our diets, we all may encounter this at certain times !

From my own experience, I can best describe it as the sweet taste of patassey. These patassey I have only ever had a few times and they have

normally been some prashad bought back by someone from India. What is interesting is that these parrasey were originally added to amrit bhata during ceremony !

That's interesting, maybe you are tasting the sweetness of patassey because that's what you associate with amrit.

Edited by BhagatSingh
Posted (edited)

The sweetness of Amrit russ comes before opening of the dasam dwar. It's normal and happens when a person meditates for a long time. It can go away if a person leaves meditation. It's definitely not metaphorical.

btw, the ruhani satsang website is a radhasoami site. before i came into sikhi i read a fair bit from that site. a lot of the teachings are correct and a lot of them are wrong. i would advise that you stay away from that site. if you want more information than i recommend the katha and books of sant waryam singh ratwara sahib, and atam marag magazine, and katha of sant baldev singh ji balandpuri. any mahapurkhs katha is helpful really, but these tend to focus more on naam than most.

Edited by Xylitol
Posted
Quote
 

Bhagat Singh-This makes no sense. Yog is taught in Gurmat

Yes, 

On 3/23/2013 at 1:41 PM, Xylitol said:

The sweetness of Amrit russ comes before opening of the dasam dwar. It's normal and happens when a person meditates for a long time. It can go away if a person leaves meditation. It's definitely not metaphorical.

yep

Posted

Guys I have discovered something recently which has cleared all my doubts regarding diversity of techniques, basically don't look it as different techniques or be confused about it but look at it rather as different techniques at different stages towards vahiguroo-atma-paratma based on each individual state of mind. Please see read the post below- especially attachment from bhannu parkash by sant jagjit singh ji harkhowal:

According to traditional gurmat, there are three types of students as such- intial updesh in Gurbani is addressed to three types of students where gurbani updesh is given(via hakumnama, mahapursh-sadh sangat etc) accordingly to based on student state of mind, based on student depth. There are ways to finding your state of mind/clear doubts one has- one of most recommended way- one is being in sadh sangat (soceity of saints) which gurbani emphasizes over and over again because one may not see their road blocks but in sadh sangat- soceity of saints those road blocks- doubts/sansa could be cleared and 2nd it gives one reality check of ego all the time being in sadh sangat as mere mortals can really fall a trap of ego.

Gurbani is agam agad bodh, its fully connected with our human consciousness, it talks to individual in many ways- some time outright slap via hakumnama, sometime through ishara/very subtle way via hakumnama/mahapursh katha/updesh..so at the end, its the student duty to decipher updesh from gurbani given to them blunt or sutble..sadh sangat or in sangat of mahapursh is also recommended as per gurbani, so they can further guide the student or alternatively, student can also honestly self reflect and grade themselves.

Bhai Gurdas Ji talks about:

Vaar 7 - Pauri 3 (Tin di ginati-gurmukh)

Brahama Bisanu Mahesu trai bk ved gun gian langhae.
Bhut bhavikhahu varatamanu adi madhi jini anti sidhae.
Man bach karam ikatr kari jamman maran jivan jini de.
Adhi biadhi upddhi sadhi surag mirat pdtal nivae.
Utamu madham nich sadhi balak joban biradhi jinae.
Ira pingula sukhamand trikuti langhi tribeni nhae.
Gurmukhi ika mani iku dhiae.

Also Sant Maharaj Baba Isher Singh Ji Rara sahib wale along with damdami taksal jathedars also talks about three types of student:

source: Ishvar Amalok Lal (personal dairy of sant isher singh ji rara sahib and also see-japji sahib audio katha by gyani thakur singh ji)

1. Kanishtt Bhajneek (ਕਨਿਸ਼ਟ ਭਜਨੀਕ) - Those who cannot concentrate their minds during paath or meditation are called Kanishtt (Low-level). Still, they are much better than those who do not take any initative at all.
2. Maddham Bhajneek (ਮੱਧਮ ਭਜਨੀਕ) - They try to control their minds during worship. Sometimes they are successful at it.
3. Uttam Bhajneek (ਉੱਤਮ ਭਜਨੀਕ) - Their minds settles down well during meditation/worship. They are able to find peace.

In layman terms consider kanisth student as - beginner, madham jaigaso- intermediate and utam jaigaso- advanced.

As there are three types of students, and there are various updesh in gurbani addressed to three types of students, when it comes naam simran, there are also similar classification. Please see-attached

post-3-0-17217800-1364086440_thumb.jpg

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