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This Shabad is by Guru Arjan Dev Ji in Raag Gauree on Pannaa 202

gourree ma 5 ||

simar simar simar sukh paaeiaa ||

charan kamal gur ridhai basaaeiaa ||1||

gur gobi(n)dh paarabreham pooraa ||

thisehi araadhh maeraa man dhheeraa || rehaao ||

anadhin japo guroo gur naam ||

thaa thae sidhh bheae sagal kaa(n)m ||2||

dharasan dhaekh seethal man bheae ||

janam janam kae kilabikh geae ||3||

kahu naanak kehaa bhai bhaaee ||

apanae saevak kee aap paij rakhaaee ||4||112||

Gauree, Fifth Mehl:

Meditating, meditating, meditating in remembrance, I have found peace.

I have enshrined the Lotus Feet of the Guru within my heart. ||1||

The Guru, the Lord of the Universe, the Supreme Lord God, is perfect.

Worshipping Him, my mind has found a lasting peace. ||Pause||

Night and day, I meditate on the Guru, and the Name of the Guru.

Thus all my works are brought to perfection. ||2||

Beholding the Blessed Vision of His Darshan, my mind has become cool and tranquil,

and the sinful mistakes of countless incarnations have been washed away. ||3||

Says Nanak, where is fear now, O Siblings of Destiny?

The Guru Himself has preserved the honor of His servant. ||4||112||

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http://www.sgpc.net/rehat_maryada/section_one.html

The SIKH REHT MARYADA states as follows:

Chapter III

A Sikh’s Personal Life

Article III

A Sikh’s personal life should comprehend -

(i) meditation on Nam (Divine Substance) and the scriptures,

(ii) leading life according to the Gurus teachings and

(iii) altruistic voluntary service.

Meditation on Nam (Divine Substance) and Scriptures

Aritcle IV

(1) A Sikh should wake up in the ambrosial hours (three hours before the dawn), take bath and, concentrating his/her thoughts on One Immortal Being, repeat the name Waheguru (Wondrous Destroyer of darkness). (2) He/she should recite the following scriptural compositions every day:

(a) the Japji, the Jaapu and the Ten Sawayyas (Quartets) - beginning “Sarawag sudh†- in the morning.

(B) Sodar Rehras compromising the following compositions:

(i) nine hymns of the Guru Granth Sahib, occurring in the holy book after the Japuji Sahib, the first of which begins with “Sodar†and the last of which ends with “saran pare ki rakh sarmaâ€.

(ii) The Benti Chaupai of the tenth Guru (beginning “hamri karo hath dai rachha†and ending with “dusht dokh te leho bachaiâ€

(iii) the Sawayya beginning with the words “pae geho jab te tumreâ€

(iv) the Dohira beginning with the words “sagal duar kau chhad kaiâ€

(v) the first five and the last pauris (stanzas) of Anand Sahib

(vi) and Mundawani and the Slok Mahla 5 beginning “tere kita jato nahi†in the evening after sunset.

© the Sohila - to be recited at night before going to bed.

The morning and evening recitations should be concluded

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I heard once the difference between Jap and Simran, i'll try to explain it to my best here.

There is a difference between Jap and Simran. The word Simran means to Remember. Jap is to recite. Now the thing about Simran or remembering is that if your closed relative or you close friend was far away, to remember him do you recite his name over and over again, or is the remember always there (depending on how much you miss that person)? We need not say the others name, instead the feeling of his gone is there, a constant memory is there, rememberence is there constantly. It is often then that we fall so deep into the simurn of another that we become hellucegenic. Often seeing the face of our beloved in others. So in deep the word Simran has allot more to it than just being a synonym for Jap.

Even Jap has stages, We Jap with our tounge, then with our breath, then with our mind. When the 3rd stage of doing it with our mind goes deeper and deeper then it is then where this jap begins to happen on its own. It is due to the conditioning of our mind where if we had a song stuck in our head and it repepated over and over again. Similarily Jap happens in our mind providing bliss and propelling ourselves towards the divine nature while purifiying our mind and body. Slowly when Simran happens this Jap will also drop off and no words will be needed except there will remain a constant rememberence of God thru our daily routinely lives.

When it is said, " Simar manaa, Raam naam vichaaar, vus rahay hirday..."

Guru is talking about Simran as in rememberence, not Jap.

When it is said, "Japo ta aiko nama, avar nirafal kama'

Guru is takling about Jap, not Simran

well that is about as much i can remember.

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This is gonna sound like such a silly question but whilst doing simran at the Gurdwara...I start off reciting with my mouth but after I while I stop and it sort starts happening internally so i stop sayin it physically but i cn still hear Waheguru adn can hear it within also.

But then sometmes my mind seems to drift but it does not drift to a particular thought or person just drifts and then i can hear the simran physically in the background but very faintly (even thought the simran is happening on speakers at the gurdwara!).

My question is how do i restrain my mind from "drifiting"? Should I try n continue to say Waheguru with my mouth?

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This is gonna sound like such a silly question but whilst doing simran at the Gurdwara...I start off reciting with my mouth but after I while I stop and it sort starts happening internally so i stop sayin it physically but i cn still hear Waheguru adn can hear it within also.

But then sometmes my mind seems to drift but it does not drift to a particular thought or person just drifts and then i can hear the simran physically in the background but very faintly (even thought the simran is happening on speakers at the gurdwara!).

My question is how do i restrain my mind from "drifiting"? Should I try n continue to say Waheguru with my mouth?

Ok i just re-read your post and what i originally thought was that your mind drifted away from simran into thoughts but you said it don't drift into thoughts or memories? So few things could be happeneing, when you drift away there is the observer effect where one begins to seperate from the senses and/or body and observers them as something seperate. which can be i guess felt as drifting which being fully aware of what is happening. I am assuming that this is what is happening, if so then in my opinion it is not a bad thing at all. I don't want to start to assume until perhaps you can better describe what excatly does it feel like when this drifting happens? Is there a sensaiton of an observer, as being seperated from the jap/mind/body?

Also a prayer before you begin before the divine guru for his kirpa doesn't hurt and in some cases can be essential part of meditation in aiding you in your inward journey.

btw, this is just a suggestion and my opinion on the matter. Seems like you are already on a beautiful journey with loads of kirpa. :)

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i do not have the feling of being separated...its so hard to explain....its like you drift....and the external naam simran becomes quieter and u drift away from it but then inside you can internally hear a faint Waheguru!

I sound so confused..maybe im over analysing??!

But then i was thinkin about it during the day...what if im actualy drifiting aw3ay from simran?? hmmm

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i don't think you are over analysing, nor do i think you are drifting away from simran. Whatever natural experiences we do experience during meditation are a result of what must happen in order for us to progress on this path and evolve spiritually. if it happens then let it happen. my advice is that pray for guidence before you being your jap. if the prayer is sincere you will begin to understand what exactly is happening. You shouldn't be scared of it either, it is natural experience, enjoy it with gratitude.

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