Various Simran Techniques.
Posted 04 April 2011 - 11:26 AM
.....Going back to Naam now, there are many techniques how to do jaap of Shabad given to you by mahapursh in form of panj pyares, most of puratan samparda's give you shabad/Gurmantar in amrit sanchar but give you Naam jugti in a separate session alone - mahapursh and jagiaso.
Also may i add it's not proper to say, i got naam amrit from others or mahapursh in form of panj pyares, panj pyares instill naam in you, you get shabad from panj pyares. Naam is inside us day we were in the womb. Naam is everywhere, exist in his creation:
Naunidh amrit prabh ka naam, dehi mein iskaa bisraam (GGS : 292, Sukhmani, 23.1).
Anyway here are some of the techniques(jugti) given by mahapursh in the past, they are diffferent. Remember there is no such thing as one technique is better than others, people on this forum should get out from this "bamal bussa" and "dubta" black and white sikhs trying to propagate. Yes certain people find certain techniques comfortabale but they can't say one technique is superior than others.
- Technique given used and given by mahapursh- sant 108 baba sunder singh ji bhindranwale (fetched from gyani thakur singh ji japji sahib katha translations tapes):
Jap is of three types:
1. Vachak- Recitten with tongue and can be heard by others.
2: Upas: Recitten with tongue also but less audible.
3. Manas- Meditation of Vahiguroo with mind..meditation through thought process.
First stage of gursikh is Vachak. Gyani Ji gave example of how siriman 108 sant baba sunder singh ji maharaj bhindranwaley used to do japji sahib first in one hour, then do second japji sahib in half an hour, then do third japji sahib in 15 minuites, then do fourth japji sahib in 10 minutes, then fifth time do japji sahib in 5 minutes.
- Techniques given by sant baba isher singh ji rara sahib waley (sub branch of bhai dya singh samparda)
Jap(meditation) is also done by:
1. Baikri Bani- When one recites naam with javan(tongue), hout(lips), khaieyal(thoughts) that is called Baikari Bani.
2. Madhma Bani- When one recites naam in Kant(throat) without moving lips...just with the thoughts is called Madhma Bani.
3. Pasanti Bani- When one recites naam in hirda(heart).
4. Para Bani- When one recites naam in Nabhi(Navel) without moving tongue and with the thoughts. In this stage vahiguroo naam gets infused in rom rom of the body. Meditation goes in automatic mode. There is no need for concentration.
Gurmukh Rom Rom Har Dhavaie ||
After 4th stage, one gets to very high stage. Where one can hear(jap-resonance,dhuni) with their surati in pretty much everything in this creation ie- walls, birds, leafs, animals, human being, even from realms (bhramands).
Dharat Patal Akash Hai Meri Jindaeriye
Sab Har Har Naam Dhavaiya Ram ||
Va Va Da Abhyaas Nabhi Ch Karo
(Doing Simran of Va Va on Nabhi/Navel )
Hi Hi Di Awaaz Hiradaie Ch
(Doing Simran of hi hi on the heart)
Gu Gu Kant ch Karo
(Doing Simran Gu on the kant/near throat)
Ru Ru Di Awaaz Mastaak mai Ratan Kartaie Hoye Birti Kou Nirgun Atma Mein Lin Kar Duo
(Doing Simran Ru Ru on the Mastaak/third eye)
So its a cycle - Va ( on Nabhi) Hi(on heart) Gu (on Kant) Ru(On Mastak/third eye).
Thats one cycle....I dont know...this cycle or stage explained in the book is the first intial stage to the simran or second last stage in simran....
This is also included in Soraj Parkash Granth.
According to a prasang(divan) on chapter of mata ajeeto kaur reaching enlightment. Mata ajeto kaur was under guidance of siri guroo gobind singh where she was taught all the "YOG SADHNA/Shabad Surat Marg where chakras are used", when mata ji did yog sadhna, when her birthi(dhyaan) reached - Trikurti/3rd eye..she started seeing the future e.g. the besiegement of Sri Anandpur Sahib, leaving the kila etc and the shaheedia of the char sahibjadey. After seeing this in a dream she asked Guru Gobind Singh jee whether this was true, Guru Sahib confirmed this.
Mata jee then told guru jee that she could not see all this pain happen and would rather die/ leave for Sachkand and asked permission to leave her body. Guru Sahib jee granted her permission and subsequently she did ishnaan, a Sukhmani Sahib da Paath and then left her body by reciting the mantar and with that mantar taking her prana on top and realising it via bhram randar nari( subtle vein) through dasam dwara.
First concentrate on Sargun saroop of Vahiguroo while reciting shabad ie- Gur Ki Morat Man mein dhyaan Guru Ka shabad mantar man maan
then after mind becomes subtle, that shabad will automatically take you upper realms and that shabad will infuse in your surat
Techniques used and given by sant jawala singh ji harkhowaley (sub branch of bhai dya singh samparda)
Naam Simran Jagutiya by Sant Baba Jawala Singh Harkhowaley
First do simran with the help of bakhri bani(recitation of tongue) and focus on trikurti
( between the eye brows) focus so hard and meditate so hard that you are exhausted consequently you will start meditating automatically on throat chakra with Madhma Bani (thought provoked automatic recitation) then focus so hard on madhma bani that it gets exhausted. Again consequently meditation will start in the heart and continue to the Nabhi (Navel). In the navel, guru’s jap awakens the kundalani in the navel. By doing this.,tenth door(dasva dwara) opens. By doing this technique your meditation process never stops and you are experience doesn’t break.
Meditation using Vahiguroo Mantra...
Meditate with repeating Vahiguroo with your breath. When you inhale, take Vahi with your breath and take it all the way to Nabhi crossing your heart. Then take Gu from your heart to Ru from your trikurt by doing this... Tenth door (dasama dwara) opens..
Next stages (When trikurti opens) you see some light, first you see red then you see white and then you see the light that is so strong that makes thousands of suns and moons look dim but it doesn’t hurt your eyes ..It’s a feeling of calmness and rain of Amrit(Nectar).
That is followed with sweet(celestial ) sounds which are called Panj Shabad (Anhad Shabad)…focus on that shabad but you have to transcend the point that yogi gets to because that point is still bound by creations and its only when your ego dissolves that you achieved what you meant to be achieving..
Naad means sound (dhuni) and there are two types of sound
Aahat and Anhat
1. Aahat caused by two things colliding .This breaks down into thee parts 1. Breath = vocal sound 2. Sound which comes from instruments 3. Combinations of both and that’s where it collides.
2. Anhat: Heaven celestial sounds.
Sant Jagjit Singh Herkhowal here is narrating the instructions given to his father on how to perform Naam Abhyaas by Baba Jwaalaa Singh Herkhowal.
Another technique by harkhowaley mahapursh
1) First recite Japuji Sahib
2) Then perform ardas requesting permission to recite naam and to be devoid of distractions
3) A mat should be laid on the floor, covered by a woolen cloth and then a white sheet
4) A pitcher of water is put to one side
5) The surroundings are adorned with incense and flowers
6) Sit facing the rising sun (east) in sidhaasana
7) Each hand should be placed on the knees in vairaag mudra
8) Keep spine erect, head high
9) To initially control the senses close left eye and with the right focus on the tip of your nose
10) Then recite mool mantar until you have strong concentration
11) Then recite gurmantar - first with baikri bani, then so only you can hear, then in the throat, then heart then navel chakra at belly button
12) This stage will take time but will be achieved with practice
13) once there, fix attention at triputi (between eyebrows)
14) He then explains trikuti and then way to dasam duar
15) The recitation of gurmantar should proceed with 'vaa' in stomach chakra, 'hi' in heart, 'guu' in throat and 'ruu' in triputi.
16) Four types of rasna - baikari (aloud), madama (in throat), pachyanti (voice in hriday/heart), and para bani (nabi).
17) Ru meaning light brings light to triputi (which is above the trikuti)
18) Therefore placing each of the gurmantar in each of the chkras in ascending order
19) explanation is then given of the nature of the experience that arises out of this practice, the final opening of saharakamal chakra and the experience of advaita.
20) There is further guidance on seasonal changes that need to be made, and issues of daily practice.
4th technique by harkhowaley mahapursh:
Baba jawala singh ji answered:
Hey pyaray gurmukho, the shabad, which is the emanation and form of guruji’s heart, that shabad is brahm. Get absorbed in that shabad and you will find that you no longer exist and that is the way that you will get muktee. Guruji has used the following lines in gurbani to explain this……
1)sabad gur peera, gaher gambeera, bin shabadai jag baugaanang.
2)Satgur bachan, bachan hai satgur paadhur mukat janavago
3)Etc etc (more bani was said to reinforce the point)
It is for this reason that gurmat is focusing on god through shabad ( gurmat hai shabad brahm dee upaashna) because shabad has 3 forms according to wise mahapurakhs:
1)asthool: when your eyes gaze on a granth and you read those letters out loud
2)misrat: when one’s birti (focus/attention) becomes attuned to the shabad, the shabad is both suksham and asthool because the mind is made of the (tatta da sato ansh)….the sat (virtue/true/purest) form of the qualities.
3)Sukham= sookham (astral/spiritual)
When the shabad abhyaas (meditation on the shabad) surpasses the consciousness(surat) of the mind, and gets absorbed in the paar baani (the celestial emanations of the primal sound)..(this is also called, naabhi di baani (sounds of the naval chakra). That baani has the ability to take the jeev’s surti (the consciousness of the being) to the pinnacle point of brahm (the point from which creation was started).
For this reason, you should all focus on the shabad.
5th technique: Viraat Upsana
Recite vahiguroo through your mind and at the same time visualize first start with people/places you dislike - see light in them then move on bringin the whole creation (parkirti) inside and try to feel as if every inch of this universe is reciting vahiguroo's name - leafs, waterfall, valley, tree's , wind.. as if you are seeing light's everything.
this way our mind which is dualistic see two (see god separate from creation) changes into non-dualistic mode which is see oneness (god's light in every being).
Techniques by sant baba aya singh ji hoti mardan (sub branch of bhai dya singh samparda). Sant aiya singh ji was murshid of sant jawala singh ji. Note this technique is given to sangat where there is not only sikhsangat but everyone- hindu and muslim:
refererence: The Radiance of complete journey to Akaal Purkh
chapter- Sant baba Aiya Singh Hoti Mardan giving sermons to Sangat.
Diffferent ways of Meditation.
1. Meditating by focusing eyesight on rising sun. It's done in winter. Hindus call it trianghlar concentration.
2. Shugal Mayyat or Mansuri..some hindus call it dead body's posture it is done by lying on ground on back with mind upwards, body completely loose and eye sight focused on behind the brows.
3. Breathing control in which attention is focused on third mole. It's equal to the first one and is done via padam asan(cross legged position)
4. Attention is focused inside as well as outside on the fae of Guru(mentor).
In this way, one enjoys the unique fruits of spiritual life and hidden secrets are uncovered.
5. Shugal Ishnan Jat- In this, attention is focued on kalava shanovari due to this practice the mediator gets absorbed into his own self.
6. Shugal Aina (Means of Mirror)- It involves eye sight focussing on eye pupil in the reflection. This way eye-pupils over turn inwardly and get's to white spot or third mole.
7. Half awakened position- By this eyes are constantly kept open to avoid sleep. Therefore even though in sleep one remains half awake.
8. Inner form and intellect are concentrated upon white spot.
9. Eye- sight is focussed on the nose-tip then gradually moves backward to the nose-root. Going inward one has to enter realm of subtility. Yogis call it Chacri Mudra. It is also mentioned in Gita. Meditation phase contains three types:
1. Meditation upon Guru's phsyical form.
2. By concentrating on the place of the spirit in the body one feels light like a lamp. This is subtle medtiation.
3. The comes Guru's light form above the path of God's and ancestors and stays with the Sikh(learner).
This way seeker merges into God. Shamas Tarbez says, "I become you and you become me and my life so that no one distinguish between you and me". Perfect meditation disolves the trinity of worship, worshipper and object of worship. Worshipper and the object of worship become one. God or Guru's beautiful face only can be seen with sacred eyes, look at him with excitement and asthetic sense just as muslims look up the moon of Id, It's is not every eye's business to have a glance of True Guru's light form. Only fortunate ones attain to this status. But human being instead of listening to spiritual voice is given to hear outer souns. Alas ! you are bounded by phsyical chains and do not listen to holy voice of mercyful god.
Love: Love is the divine Law. It will win where reason fails
God is love and love is God
I think this is enough for the sangata, there are soo many techniques in guru ghar, no technique is higher than other or more gurmatiya than others, what is highest of all and common within all is "prem" towards Vahiguroo which leads to "Gurparsad".
IkOngkar Satnaam Kartapurkh Nirbhau Nirvair Akaal Morat Ajooni Saihbhang Gurparsad
Posted 04 April 2011 - 11:47 AM
Here are couple of other previous posts related to this topic that might be useful!
Some Important Tips for Abhiyaas
Sodhi Harbhajan Singh Ji
1. When a mother gives birth to her child, she has an intense desire in her heart to hear her child talk to her. When the child starts responding to her, she becomes hopeful and calls out by his or her name, and the child turns around to look at her, and that brings immense joy to the mother. She then expects the child to speak and call her name, and for that she tries all sorts of tricks, so that he or she can start speaking. But if the child still does not speak, the mother gets worried and consults relatives, neighbours and doctors to make sure that there is nothing wrong with the child’s tongue. And the day that child says ‘Ma’, only the mother can explain the euphoric joy she feels on hearing the magical word.
At Lahore, we had a Hindu family living opposite our house. A Bibi Ji of that house gave birth to a son, and she would try to talk to him in the same way as mentioned above. Eventually the child started talking and started calling her ‘Ma’, which would make her ecstatic. She would call out, ‘Babu Madan Lal!’, and he would respond back with ‘Ma!’, and this way she would be at it for hours without getting tired. Similarly, Waheguru Ji is our mother; He wants us to call Him by His name. When the child starts going to Gurughar, reads Gurbani, and performs other religious actions, the Mother becomes joyous and hopes that the child will now take the blessing of Amrit and recite Naam. And when the child starts calling the Mother by her Naam, She becomes ecstatic, and rushes to hug and kiss the child without any delay. We should learn from this example, that whenever I recite Waheguru with my tongue, I should have complete and undying faith that my Lord is with me, who becomes joyous on listening to my Jaap and comes out to hug and shower His love on me. Just remember that the Mother is spinning the child around in joy if one feels like reciting ‘Waheguru’ again after the first time.
2. The first condition of Bandagi and meditation is to be aware that our Mother is always around us, and that we are here to make Her happy:
ਗੁਰ ਸਭਾ ਏਵ ਨ ਪਾਈਐ ਨਾ ਨੇੜੈ ਨਾ ਦੂਰਿ ॥ ਨਾਨਕ ਸਤਿਗੁਰੁ ਤਾਂ ਮਿਲੈ ਜਾ ਮਨੁ ਰਹੈ ਹਦੂਰਿ ॥੨॥
The Society of the Guru is not obtained like this, by trying to be near or far away. O Nanak, you shall meet the True Guru, if your mind remains in His Presence. ||2||
(Ang 84, Sri Guru Granth Sahib Ji Maharaj)
In order to keep mind present in the moment, it is important that we remember that I am just a little child, my Mother is right next to me, and the only purpose of my act is to please Her. Jaap done for any other purpose is absolutely meaningless:
ਅਪਣਾ ਆਪੁ ਨ ਪਛਾਣਈ ਹਰਿ ਪ੍ਰਭੁ ਜਾਤਾ ਦੂਰਿ ॥ ਗੁਰ ਕੀ ਸੇਵਾ ਵਿਸਰੀ ਕਿਉ ਮਨੁ ਰਹੈ ਹਜੂਰਿ ॥
He does not understand himself; he believes the Lord God to be far away. He forgets to serve the Guru; how can his mind remain in the Lord's Presence?
(Ang 854, Sri Guru Granth Sahib Ji Maharaj)
3. Keep this in mind while walking, talking, eating, and especially while meditating that:
ਗੁਰੁ ਮੇਰੈ ਸੰਗਿ ਸਦਾ ਹੈ ਨਾਲੇ ॥ ਸਿਮਰਿ ਸਿਮਰਿ ਤਿਸੁ ਸਦਾ ਸਮ੍ਹ੍ਹਾਲੇ ॥੧॥ ਰਹਾਉ ॥
My Guru is always with me, near at hand. Meditating, meditating in remembrance on Him, I cherish Him forever. ||1||Pause||
(Ang 394, Sri Guru Granth Sahib Ji Maharaj)
There are two things to keep in mind here: First, my Guru Ji is always with me, and second, that I have to remain in his remembrance forever. Do not think that Waheguru Ji comes close to me only when I recite His name. He is close to everyone, the rich and the poor alike, but only those who are aware of this remain in the blissful state. Such a person knows that he has got immense wealth in his pocket that can be used at any time, as opposed to those who have forgotten they are Kings and helplessly wander around begging from door-to-door.
ਨਰਪਤਿ ਏਕੁ ਸਿੰਘਾਸਨਿ ਸੋਇਆ ਸੁਪਨੇ ਭਇਆ ਭਿਖਾਰੀ ॥ ਅਛਤ ਰਾਜ ਬਿਛੁਰਤ ਦੁਖੁ ਪਾਇਆ ਸੋ ਗਤਿ ਭਈ ਹਮਾਰੀ ॥੨॥
It is like the king, who falls asleep upon his throne, and dreams that he is a beggar. His kingdom is intact, but separated from it, he suffers in sorrow. Such is my own condition. ||2||
(Ang 657, Sri Guru Granth Sahib Ji Maharaj)
One time, daas withdrew 2200 rupees from bank for some personal reason, which was in my briefcase and I carried it around everywhere. On my way home, I ran short of petrol, so I went to the filling station and got 3 litres filled in the tank. When the person asked for money, I searched all my pockets then remembered that I had left my wallet back home in the pocket of my coat. I had completely forgotten about the money in the briefcase. The gas station employee asked for the money again, and I sheepishly told him that I have forgotten my wallet at home. If I had purchased groceries I would have returned them back, but the fuel could not returned. He got angry and took me to his boss, who insulted me much and wrote down my name, house number and sector, made me sign a paper and asked when I will return him the money. I said to him I will eat only after I have handed you your money. Anyway, I must have only reached the main road when I suddenly realised that I have got 2200 rupees with me, and I got insulted for mere 11 rupees. I took a U-turn at once, went up to the owner and took out the money from the briefcase, which surprised him too. A voice came from within, “I was with you, but you had forgotten me. Those who forget me and do not consider me as being next to them will have to suffer like this.”
4. The fruits of Bandagi are sweeter if it is possible to meditate on the banks of a river or moving water body. A story goes like this: Hanging upside down in mother’s womb, the person made requests to the Lord to let him out on the promise that he will recite His name. Waheguru Ji said that all your brothers and sisters who have come out have forgotten me, now I need a guarantor who can promise me that you will fulfil your pledge. The person went hither and thither to all Devis and Devtas asking for support, but everyone refused. In the end, water agrees and says that he will remember You whenever he touches me. Perhaps that is why all the Gurughars that Guru Ji got constructed were either built on the banks of some river, or had Sarovars and Baolis specifically constructed near them. Therefore, it is advisable that one keeps a glass of water or some water vessel nearby whenever one sits for Bandagi.
5. One should choose a specific place or room for Bandagi, and keep that room fresh and pleasant with incense sticks, dhoof, etc. This helps in concentrating the mind, and the place itself becomes pure with positive vibrations, and that helps in connecting one’s mind instantly in the remembrance of Waheguru Ji.
Posted 04 April 2011 - 11:54 AM
here's another one for you guys.
Khojee Gurmat blog
1) Gursevak Pothian - Best santhya resource -rahit and health pothi, and Q&A with bhramgianis on deep spiritual topics, as well as many ithaasic pothis.
2) Guru Khoj - FREE hardcopy books with amazing explanations of Gurmat in English from Sant Scholar Naranjan Singh ji.
3) Sikhi Ebooks
4) Katha+ kirtan, santhya, vids
Posted 04 April 2011 - 11:58 AM
ਕੁੰਡਲਨੀ ਸੁਰਝੀ ਸਤਸੰਗਤਿ ਪਰਮਾਨੰਦ ਗੁਰੂ ਮੁਖਿ ਮਚਾ ॥
kunddalanee surajhee sathasangath paramaanandh guroo mukh machaa ||
The Kundalini rises in the Sat Sangat, the True Congregation; through the Word of the Guru, they enjoy the Lord of Supreme Bliss. (Ang 1402, SGGS Ji)
The Bhatts have mentioned Kundalini in Dhan Dhan Guru Granth Sahib Ji Maharaj. This discourse will talk about the meaning of Kundalini and how it is awakened, as explained by Gurbani.
Kundalini, also known as the energy of life or the energy of the awakened, lies in a coiled form in the region just below the navel. The name 'Kunalini' comes from the coiled state of this energy. This energy sleeps in a coil just like a snake sleeps wrapped up. Snake Charmers often play 'Been' (a type of wind instrument) to awaken the coiled up snake. The snake 'hears' the sound of the been, wakes and raises its head upwards. The real energy of life is just like such a snake – it sleeps in a coil with its head downwards. When this energy is awakened by Jap and Tapp, it rises upwards, penetrates and crosses a row of 6 Chakras, finally reaching the 'Agya Chakra', the supreme state of conciousness and bliss. This Kundalini energy rises with naam rass, Ram rass, and if it starts going downwards, it is because of kaam rass. So, because of kaam rass, flow of life flows downwards, while its upward flow is all due to naam rass. It is this naam rass, the Waheguru Mantra, the Gurbani, that awakens the energy and makes it rise upwards.
The first chakra right above the navel is called the 'Mool-Adhaar'. The second chakra above it is the 'Sav-Dishtaan'. Above Sav-Dishtaan chakra, there lies the third chakra called the 'Manipur'. The fourth chakra above it is called 'Aahat-Anaahat' chakra. When the awakned energy reaches the 'Kanth' and crosses it, the chakra at the Kanth is called 'Vishudhh'. And the last chakra out of all the chakras is the 'Agya Chakra'. These chakras can be thought of as the stages in the path of spirituality that the energy must cross in order to reach the supreme state of bliss.
There is a strong desire in human beings to achieve that supreme bliss. However, there is rass downwards, and there is rass upwards – there is rass for the form; and there is rass for the formless.
Just like water flows downwards automatically, human energy also automatically flows downwards. One does not need any motivation to become arrogant, greedy, kaami, dishonest; it happens automatically. But, efforts are required if one has the desire to be honest, content, patient, etc. Just as pressure needs to be applied to water to make it rise upwards, similarly certain 'pressure' is mandatory to make one rise from the base, and that sole pressure is Jap. Guruji describes it as:
ਸਿਮਰਿ ਸਿਮਰਿ ਸਿਮਰਿ ਗੁਰੁ ਅਪੁਨਾ ਸੋਇਆ ਮਨੁ ਜਾਗਾਈ ॥੨੩॥
simar simar simar gur apunaa soeiaa man jaagaaee ||23||
Remembering, remembering, remembering my Guru in meditation, my sleeping mind is awakened. ||23|| (Ang 758, SGGS Ji)
From ages, our life energy has been sleeping. One often spends the entire lifetime sleeping in this slumber. When this energy rises up with the efforts of Jap, the desire of kaam is destroyed; one does not find pleasures in kaam rass anymore. This is because kaam rass lies below the energy base, while the energy has already risen above its base. Thus, kaam rass is destroyed when the energy rises up. But even though desires of kaam get destroyed, the energy has not reached the supreme state of bliss.
Those individuals, whose energy has not even risen from its base, the observation is that their kaami desires do not get diminished even after reaching a ripe old age.
ਪੁੰਡਰ ਕੇਸ ਕੁਸਮ ਤੇ ਧਉਲੇ ਸਪਤ ਪਾਤਾਲ ਕੀ ਬਾਣੀ ॥
punddar kaes kusam thae dhhoulae sapath paathaal kee baanee ||
Your hair is whiter than the jasmine flower, and your voice has grown feeble, as if it comes from the seventh underworld.
ਲੋਚਨ ਸ੍ਰਮਹਿ ਬੁਧਿ ਬਲ ਨਾਠੀ ਤਾ ਕਾਮੁ ਪਵਸਿ ਮਾਧਾਣੀ ॥
lochan sramehi budhh bal naathee thaa kaam pavas maadhhaanee ||
Your eyes water, and your intellect and strength have left you; but still, your sexual desire churns and drives you on. (Ang 93, SGGS Ji)
Bhagat Trilochan Ji says that even at the old age, where have have turned white, eyes cannot see properly, the voice shakes with weakness, the desires of kaam keep churning in the empty, dry pot. There is only way to escape this desire, and that way is Jap.
If the energy goes down, it gives birth to human form; it it rises up, it gives birth to the formless within. If the energy goes down, it ends the human in dust; if it rises up, it merges the soul with Akal Purakh. A Person that has no desire for kaam left in him and finds no attraction in the physical form shows clear signs of the risen energy.
ਰੂਪੈ ਕਾਮੈ ਦੋਸਤੀ ਭੁਖੈ ਸਾਦੈ ਗੰਢੁ ॥
roopai kaamai dhosathee bhukhai saadhai gandt ||
Beauty and sexual desire are friends; hunger and tasty food are tied together. (Ang 1288, SGGS Ji)
That person will see the formless in all humanity and nature – he will savour Akal Purakh in all the exreme objects of beauty. Otherwise, there is only the world of desires below the base of the energy. If one has not been able to rise up from the base, then even the visits and prayers said at religious places is solely to get worldly desires fulfilled. It is often observed that people sitting at the religious places are busy praying to that effect. Therefore, anyone who lives in a world of desires (kaamna) is a kaami.
ਤੁਮ ਕਹੀਅਤ ਹੌ ਜਗਤ ਗੁਰ ਸੁਆਮੀ ॥
thum keheeath ha jagath gur suaamee ||
You are called the Lord and Master, the Guru of the World.
ਹਮ ਕਹੀਅਤ ਕਲਿਜੁਗ ਕੇ ਕਾਮੀ ॥੧॥
ham keheeath kalijug kae kaamee ||1||
I am called a lustful being of the Dark Age of Kali Yuga. ||1|| (Ang 710, SGGS Ji)
Bhagat Ravidas Ji has made it clear – human desires have risen to extreme levels in the present age, and as a result, man has become extremely kaami. Prayer is meant to achieve Akal Purakh, not worldly objects. One cannot get the whole world with prayers, and without true prayers, one cannot find Nirankar.
The second chakra is the “Sav-Dishtaan”, which is above the base of the energy. With continuous Jap, an abhiyaasi's energy rises up from the base and slowly but steadily penetrates and cross this second chakra. What is the sign that this chakra has been crossed? Such a person will have no fear of death, for he has risen above the fear of death altogether. Nobody can scare such a person with fears of death. Actually, anybody who threatens others with fears of death clearly shows the sign that he still is living below the level of second chakra.
ਕਹੁ ਕਬੀਰ ਸੁਖਿ ਸਹਜਿ ਸਮਾਵਉ ॥
kahu kabeer sukh sehaj samaavo ||
Says Kabeer, I am now immersed in intuitive peace and poise.
ਆਪਿ ਨ ਡਰਉ ਨ ਅਵਰ ਡਰਾਵਉ ॥੩॥੧੭॥
aap n ddaro n avar ddaraavo ||3||17||
I do not fear anyone, and I do not strike fear into anyone else. ||3||17|| (Ang 327, SGGS Ji)
Kabir Ji says, I've reached that world where I do not get scared, nor I scare anybody. Often, it is the individuals who have fear in themselves scare others. Guru Teg Bahadur Ji also describes the same signs of a person who has no fear in him.
ਭੈ ਕਾਹੂ ਕਉ ਦੇਤ ਨਹਿ ਨਹਿ ਭੈ ਮਾਨਤ ਆਨ ॥
bhai kaahoo ko dhaeth nehi nehi bhai maanath aan ||
One who does not frighten anyone, and who is not afraid of anyone else
ਕਹੁ ਨਾਨਕ ਸੁਨਿ ਰੇ ਮਨਾ ਗਿਆਨੀ ਤਾਹਿ ਬਖਾਨਿ ॥੧੬॥
kahu naanak sun rae manaa giaanee thaahi bakhaan ||16||
- says Nanak, listen, mind: call him spiritually wise. ||16|| (Ang 1427, SGGS Ji)
When one's energy crosses the Sav-Dsihtaan, the world of complete fearlessness starts. Guruji says:
ਡਰਪੈ ਧਰਤਿ ਅਕਾਸੁ ਨਖ੍ਯ੍ਯਤ੍ਰਾ ਸਿਰ ਊਪਰਿ ਅਮਰੁ ਕਰਾਰਾ ॥
ddarapai dhharath akaas nakhyathraa sir oopar amar karaaraa ||
The earth, the Akaashic ethers and the stars abide in the Fear of God. The almighty Order of the Lord is over the heads of all.
ਪਉਣੁ ਪਾਣੀ ਬੈਸੰਤਰੁ ਡਰਪੈ ਡਰਪੈ ਇੰਦ੍ਰੁ ਬਿਚਾਰਾ ॥੧॥
poun paanee baisanthar ddarapai ddarapai eindhra bichaaraa ||1||
Wind, water and fire abide in the Fear of God; poor Indra abides in the Fear of God as well. ||1||
ਏਕਾ ਨਿਰਭਉ ਬਾਤ ਸੁਨੀ ॥
eaekaa nirabho baath sunee ||
I have heard one thing, that the One Lord alone is fearless.
ਸੋ ਸੁਖੀਆ ਸੋ ਸਦਾ ਸੁਹੇਲਾ ਜੋ ਗੁਰ ਮਿਲਿ ਗਾਇ ਗੁਨੀ ॥੧॥ ਰਹਾਉ ॥
so sukheeaa so sadhaa suhaelaa jo gur mil gaae gunee ||1|| rehaao ||
He alone is at peace, and he alone is embellished forever, who meets with the Guru, and sings the Glorious Praises of the Lord. ||1||Pause|| (Ang 998, SGGS Ji)
Guru Arjan Dev Ji says that, in a sublime way even the stars, planets, etc. are struck with fear, that is why they are in discipline. It is true one needs discipline in life to remain on the right path but a person who always lives in fear becomes paranoid. He always worries about health, loss of weath, death, lack of respect, etc. On the other hand, those who have crossed the second chakra, only fear God and no one else. That fear is out of pure love and respect for God and desire to listen to Akal Purakh's word grows within.
ਨਿਰਮਲੁ ਭਉ ਪਾਇਆ ਹਰਿ ਗੁਣ ਗਾਇਆ ਹਰਿ ਵੇਖੈ ਰਾਮੁ ਹਦੂਰੇ ॥
niramal bho paaeiaa har gun gaaeiaa har vaekhai raam hadhoorae ||
In the Fear of God, the Immaculate Lord, sing the Glorious Praises of the Lord, and behold the Lord's Presence before you. (Ang 774, SGGS Ji)
Anybody who has worldly fears will never be able to purify himself. On the other hand, anybody who fears only God will never get impure. Guru Amar Das Ji says in Baba Farid Ji's saloks:
ਭੈ ਪਇਐ ਤਨੁ ਖੀਣੁ ਹੋਇ ਲੋਭ ਰਤੁ ਵਿਚਹੁ ਜਾਇ ॥
bhai paeiai than kheen hoe lobh rath vichahu jaae ||
In the Fear of God, the body becomes thin, and the blood of greed passes out of the body.
ਜਿਉ ਬੈਸੰਤਰਿ ਧਾਤੁ ਸੁਧੁ ਹੋਇ ਤਿਉ ਹਰਿ ਕਾ ਭਉ ਦੁਰਮਤਿ ਮੈਲੁ ਗਵਾਇ ॥
jio baisanthar dhhaath sudhh hoe thio har kaa bho dhuramath mail gavaae ||
As fire purifies metal, so does the Fear of the Lord eradicate the filth of evil-mindedness. (Ang 949-950, SGGS Ji)
Just fire removes all impurities and purifies gold, similarly, fear of God puts all evil desire within to rest. So, with regular and continuous Jap, one raises the energy above to the destination of 'Agya Chakra' where God is realised. This Agya Chakra is in the head, which makes it clear that one will have to raise the energy upwards.
Often, it is observed that although water under pressure rises up, when the pressure finishes, the forces of gravity drag the risen water down again. Similarly, a person raises himself above the base with good sangat and guidance of religious scriptures, but the worldly attraction starts dragging him down again.
Thus, there is an attraction for both directions – the materials and Akal Purakh. If one looks at the universe, all the elements live in mutual attraction. Sun, planets, etc. are not suspended by any wires nor supported by any pillars. Similarly, when we look at the family members, they also exist in mutual attraction. Husband has an attraction for the wife and vica-versa, children have a pull towards parents and parents live in the affection of their children. Sometimes, it is seen that a star that breaks this attraction falls and gets destroyed; it ceases to exist. Similarly, when the mutual attraction finishes between husband and wife, children and parents, they start breaking and falling apart. Thus, this entire universe lives in attraction. Now, on one hand, there is attraction for Akal Purakh.
The day one's energy level rises and reaches the boundaries of God, it becomes impossible to bring him down. For example – it is said that the perimeters of earth's atmosphere are approximately 300 miles in radius. Any object that leaves that radius will be free from earth's gravity and then earth will not be able to pull it back down. Similarly, there is a limit to the attraction for worldly objects. When one sincerely recites God's name and meditates, he crosses that boundary where no importance remains for objects or beauty; things that could pull him down – the state of conciousness rises beyond controls of other factors.
With constant Jap, the energy of an abhiyaasi rises up further and reaches the third chakra, the 'Manipur' – the world of thoughts. When this chakra is crossed, the chattering thoughts die down, the futile running of the mind stops and one is blessed with a peaceful state. Journey to the next level begins instead, which is full of emotions.
Religious scholars say there are three type of 'worlds' in which one exists: The world beyond intellect, the world below intellect and the world of intellect. The world below the intellect is the world of animals; such a world does not have any noisy thought process. That is why, animals have remained almost the same since ages, they have not shown any signs of development. The reason is that they just cannot think at all. Then, life in the world of intellect is the human life. Here, civilizations develop, social rules are born, politics evolves. Then, there is yet another world that is beyond the reach of reasoning. That world is a world full of emotions. Dr. Mohd. Iqbal explains this to the man of logic:
Tere seene mein damm hai, dil nahi hai
Tera damm garam yeh mehfil nahi hai;
Nikal jaa akal se aage se yeh noor
Chiraag-e-raah hai, manzil nahi hai.
He says, cross the boundaries of reason and logic, for these are mere tools of guidance. Try to reach the destination, do not revolve around the lamp. But those who are revolving around it are at least humans; what about those who do not have the lamp lighted at all? Those are still living the lives of animals. And then there are those who have crossed and went beyond the realms of intellect; they are the dervishes and farishtas as they have become one with Akal Purakh. Since such people do not get along with the material ideologies of humans, they are often mistaken as madmen. People living below and far beyond the levels of intellect often appear to be crazy. The former will talk absolute nonsense, which goes below the feet, and the latter talks about things that go above the head.
One can observe the animals – they eat, reproduce, take care of their young ones for a while; that is their life. Animals never get bored, they never go mad. The only animals that may go mad are the ones that are made to live in the company of humans. The reason they do not get bored is because animals have no brains to think; and one has to think to get impatient, bored or even mad. Thus, all the intellectual people in this world are also the most impatient, dissatisfied. Ghalib says:
'Pareshaaniyan saare jahan ki samet kar jab kuch na bnaa, to mera dil bna diya'
Another poet says:
'Kudrat ki aahar ik ko aksaan se azhal se,
Jo shaks jis cheez ke kaabil nazar aaeya.
Bulbul ko diya naala to parwane ko jalna,
Ghum hamko diya sabse jo mushkil nazar aaeya.'
Therefore, impatience, anxiety, is a clear sign that a person is thinking too much. There are only two solutions to escape this: Either that person falls below the levels of intellect, or rises and transcends the limits of intelligence. It is easier to fall down, and that is why most intellectuals start consuming alcohol and end up falling into the world of animals. The other way is the way of the Gurbani – to rise above the levels of intellect. The only thing is, this 'wine' is not sold in shops, it has to be made by own self. Guru Nanak Dev Ji says in Janam Saakhi:
'Naam Khumari Nanaka Charri Rahe Din Raat'
It is often said that the journey to God starts where the limits of intellect and logic finish. That is why, God can never be realised nor felt by a person confined in the realms of logic and reasoning.
Link: http://katha.gurmatc.....tsangat 1.mp3
Posted 04 April 2011 - 12:02 PM
~~ Ek(One) Advait(Non dual) Sat(Truth) Chit( Supreme Consciousness) Anand Svaroop (Supreme Bliss) Vahiguroo ~~
Posted 04 April 2011 - 12:08 PM
Sriman Sant Jagjit Singh Ji Harkhowal Wale
Helpful tips for Abhiyaasis
2. It is important to be in Aasan at a specific place and time and to stick with Jaap of a particular Mantar only. Changing Mantars or recitation techniques, sitting for contemplation at random places and at random times are all obstructions in attaining concentration of the mind. It is very important to be punctual.
3. Abhiyaasi should be devoted to the Guru, lover of naam, very determined and focussed, neutral in hunger, thirst, happiness and sadness. He/she should stay away from slander, gossip and unnecessary debates - difference in opinions for instance. There should be undying devotion to Shabad Guru Sri Guru Granth Sahib Ji Maharaj and trust on the bachans of Mahapurashs. Only true devotees can receive true knowledge, sceptics will never be able to gain anything.
4. Abhiyaas must be done with full devotion regardless of whether one is successful or not. Instead of becoming impatient, acknowledge that it is our own fault; Then do benti for success in the lotus feet of Maharaj, He will surely honour the modesty. Do not do Abhiyaas for the sake of success.
5. Abhiyaasi should not get disappointed with any number of previous failures. Do not get desperate, or spend time in futile calculations. One should keep trying tirelessly till the time knowledge of the Self is realised.
6. Abhiyaasi should not be deterred by any difficulties in the way; keep doing simran with utmost conviction and devotion. Use skill (jugat) to trap the snake-like mind back into its box. Enthusiastic Abhiyaasi will definitely taste success, so keep marching on the path holding on to the thread of love.
7. It is very important for an Abhiyaasi to have absolute control on his/her needs. Practice proper restraint on eating, drinking, speaking, walking, sleeping, etc. Do not waste time, keep yourself immersed in simran and contemplation, do sangat of mahapurashs to keep mindset clean and focussed, do darshan of holy Granths. Stay away from cheap dances, plays, and other such rasful kriyas (activities). Practice restraint on speech, i.e. do not talk more than needed. Time is precious, spend it in Simran and meditation. Kaami chats, books, magazines, sangat of kaami men and women is strictly forbidden for Abhiyaasis. Always remember death, serve the Guru with body, mind and wealth. Remain ego-less, get blessings of Mahapurashs, do not get attached to material objects, keep attention focussed in Guruji's lotus feet to develop inner consciousness. Without Abhiyaas, mind can never come under control. Abhiyaas provides Shaastar (spiritual) and Shastar (martial) dexterity. It is through Abhiyaas one can be skilful in horse-riding, Gatka, spear-throwing, archery and weaponry. Swimming, Yoga Abhiyaas, Ridhi and Sidhis, Awareness of Self, Brahmgyan, worldly knowledge, intertwining with the infinite Brahm, all become possible with Abhiyaas. There are people that do 'Abhiyaas' of Maya and toil day and night and are successful at it. But these are nothing but temporary worldly joys. The true utopian happiness and supreme internal bliss can be achieved only by Abhiyaas of Naam and Bani.
Four Types of Abhiyaasis
2. Second type: Those who dress up in religious garbs, close their eyes and pretend to be in Samadhi while their real aim is to get material rewards or fame in return. They use glycerine to cry crocodile tears so that people can consider them great Bairaagis. Such people are extremely devious, they play mind games to lure people in their trap. Be careful of these people also.
3. Third type: Those who do make efforts but their minds are rarely free from vices. There is a lack of Abhiyaas but at times their mind does come under control. The treatment will not work effectively if one takes right medication but does not keep appropriate precautions. Thus, renounce anything that becomes obstruction in the path of attainment of true contemplative state. Keep increasing the levels of Abhiyaas, real victory lies in the persistent effort; do not get disheartened.
4. The fourth Avastha is that of true lovers - their mind remains merged in the vastness of the Brahm. They forever stay away from Vikaars (vices); they do not let bad habits establish their roots in them as they do not participate in bad sangat at all. Such Abhiyaasis enjoy the real fruits of contemplation.
Spiritual Gains from Naam Abhiyaas
ਮਾਨ ਮੋਹ ਅਰੁ ਲੋਭ ਵਿਕਾਰਾ; ਬੀਓ ਚੀਤਿ ਨ ਘਾਲਿਓ ॥
Pride, emotional attachment, greed and corruption are gone; I have not placed anything else, other than the Lord, within my consciousness.
ਨਾਮ ਰਤਨੁ ਗੁਣਾ ਹਰਿ ਬਣਜੇ; ਲਾਦਿ ਵਖਰੁ ਲੈ ਚਾਲਿਓ ॥੧॥
I have purchased the jewel of the Naam and the Glorious Praises of the Lord; loading this merchandise, I have set out on my journey. ||1||
ਸੇਵਕ ਕੀ, ਓੜਕਿ ਨਿਬਹੀ ਪ੍ਰੀਤਿ ॥
The love which the Lord's servant feels for the Lord lasts forever.
ਜੀਵਤ ਸਾਹਿਬੁ ਸੇਵਿਓ ਅਪਨਾ; ਚਲਤੇ ਰਾਖਿਓ ਚੀਤਿ ॥੧॥ ਰਹਾਉ ॥
In my life, I served my Lord and Master, and as I depart, I keep Him enshrined in my consciousness. ||1||Pause||
ਜੈਸੀ ਆਗਿਆ ਕੀਨੀ ਠਾਕੁਰਿ; ਤਿਸ ਤੇ ਮੁਖੁ ਨਹੀ ਮੋਰਿਓ ॥
I have not turned my face away from my Lord and Master's Command.
ਸਹਜੁ ਅਨੰਦੁ; ਰਖਿਓ ਗ੍ਰਿਹ ਭੀਤਰਿ; ਉਠਿ ਉਆਹੂ ਕਉ ਦਉਰਿਓ ॥੨॥
He fills my household with celestial peace and bliss; if He asks me to leave, I leave at once. ||2||
ਆਗਿਆ ਮਹਿ ਭੂਖ, ਸੋਈ ਕਰਿ ਸੂਖਾ; ਸੋਗ ਹਰਖ ਨਹੀ ਜਾਨਿਓ ॥
When I am under the Lord's Command, I find even hunger pleasurable; I know no difference between sorrow and joy.
ਜੋ ਜੋ ਹੁਕਮੁ ਭਇਓ ਸਾਹਿਬ ਕਾ; ਸੋ ਮਾਥੈ ਲੇ ਮਾਨਿਓ ॥੩॥
Whatever the Command of my Lord and Master is, I bow my forehead and accept it. ||3||
ਭਇਓ ਕ੍ਰਿਪਾਲੁ ਠਾਕੁਰੁ ਸੇਵਕ ਕਉ; ਸਵਰੇ ਹਲਤ ਪਲਾਤਾ ॥
The Lord and Master has become merciful to His servant; He has embellished both this world and the next.
ਧੰਨੁ ਸੇਵਕੁ, ਸਫਲੁ ਓਹੁ ਆਇਆ; ਜਿਨਿ ਨਾਨਕ ਖਸਮੁ ਪਛਾਤਾ ॥੪॥੫॥
Blessed is that servant, and fruitful is his birth; O Nanak, he realizes his Lord and Master. ||4||5|| (Ang 1000, Dhan SGGS Ji Maharaj)
6 Characteristics of a true friend
There is a slok in Sanskrit:
ਪਾਪਾਨ ਨਿਵਾਰਿਯਤ ਯੋਜਯਤਿ ਹਿਤਾਯ
ਗੁਰਯੇ ਚਗੋਹਯਤਿ ਗੁਵਾਨ੍ਰ ਪ੍ਰਕਟੀ ਕਰੋਤਿ ॥
ਆਪਤ ਗਤਾਂ ਨ ਜਗਤਿ ਦਦਾਤਿ ਕਾਲੇ
ਸਨਮਿਤ੍ਰ ਲਖਯਣੰ ਲਖਯਣੰ ਪ੍ਰਵਦੰਤਿ ਸੰਤਾ:॥
1. eradicate evil i.e. should forbid us from committing sins;
2. help connect to the true love, to the contemplation and meditation of Waheguru Ji;
3. keep secrets (faults of friends) i.e. should not slander friends in public;
4. help bring out good qualities of others;
5. stick by friends in need, should help solve the crisis on hand; and
6. help satisfy necessities like money, food and clothing etc. in times of need.
The Bairaag State of Abhiyaasi
ਨ ਕਾਂਖਸ਼ੇ ਵਿਜਯੰ ਗਮ ਨਚਦਾਰ ਸੁਖਾਦਿਕੰ ॥
ਭਕ੍ਵਿੰ ਏਵ ਸਦਾ ਕਾਂਖਯੇ ਤ੍ਵਯਿ ਬੰਧਵਿ ਮੋਚਨੀ ॥
6 types of Sanctuary
ਅਨਕੂਲਸਯ ਸੰਕਲਪ: ਪ੍ਰਤਿਕੂਲਸਯ ਵਰਜਨੰ ॥
ਰਖਿਸ਼ਯਤਿ ਇਤਿ ਵਿਸ਼੍ਵਾਸੋ ਗੋਪਿਤ੍ਰਤ੍ਵੇ ਵਰਣੰ। ਤਥਾ:
ਆਤਮ ਨਿਖਸ਼ੇਪ ਕਾਰਪਨਯੰ ਖਟ ਵਿਧਾ ਸਰਣਾਗਤਿ:।
2. Renounce participations in worthless contradictions and arguments.
3. Have undying faith that Lord will forever protect me.
4. Constant prayers for protection, more protection.
5. Surrender everything (self, mind, and wealth) in the lotus feet of Guruji i.e. drop worldly attachments.
6. Admit cowardice i.e. never hide your weakness in front of Guruji. Show your humility by saying, 'I am a sinner, I cannot serve you well! Please bless with prudence!' and Maharaj will surely honour your modesty.
ਜੋ ਸਰਣਿ ਆਵੈ ਤਿਸੁ ਕੰਠਿ ਲਾਵੈ ਇਹੁ ਬਿਰਦੁ ਸੁਆਮੀ ਸੰਦਾ ॥
The Lord lovingly embraces whoever comes to the Lord's Sanctuary - this is the way of the Lord and Master.
ਬਿਨਵੰਤਿ ਨਾਨਕ ਹਰਿ ਕੰਤੁ ਮਿਲਿਆ ਸਦਾ ਕੇਲ ਕਰੰਦਾ ॥੪॥੧॥੪॥
Prays Nanak, I have met my Husband Lord, who plays with me forever. ||4||1||4|| (Ang 544, Dhan SGGS Ji Maharaj)
Hukam of Maharaj for a Gursikh Abhiyaasi
ਗੁਰ ਸਤਿਗੁਰ ਕਾ ਜੋ ਸਿਖੁ ਅਖਾਏ ਸੁ ਭਲਕੇ ਉਠਿ ਹਰਿ ਨਾਮੁ ਧਿਆਵੈ ॥
One who calls himself a Sikh of the Guru, the True Guru, shall rise in the early morning hours and meditate on the Lord's Name.
ਉਦਮੁ ਕਰੇ ਭਲਕੇ ਪਰਭਾਤੀ ਇਸਨਾਨੁ ਕਰੇ ਅੰਮ੍ਰਿਤ ਸਰਿ ਨਾਵੈ ॥
Upon arising early in the morning, he is to bathe, and cleanse himself in the pool of nectar.
ਉਪਦੇਸਿ ਗੁਰੂ ਹਰਿ ਹਰਿ ਜਪੁ ਜਾਪੈ ਸਭਿ ਕਿਲਵਿਖ ਪਾਪ ਦੋਖ ਲਹਿ ਜਾਵੈ ॥
Following the Instructions of the Guru, he is to chant the Name of the Lord, Har, Har. All sins, misdeeds and negativity shall be erased.
ਫਿਰਿ ਚੜੈ ਦਿਵਸੁ ਗੁਰਬਾਣੀ ਗਾਵੈ ਬਹਦਿਆ ਉਠਦਿਆ ਹਰਿ ਨਾਮੁ ਧਿਆਵੈ ॥
Then, at the rising of the sun, he is to sing Gurbani; whether sitting down or standing up, he is to meditate on the Lord's Name.
ਜੋ ਸਾਸਿ ਗਿਰਾਸਿ ਧਿਆਏ ਮੇਰਾ ਹਰਿ ਹਰਿ ਸੋ ਗੁਰਸਿਖੁ ਗੁਰੂ ਮਨਿ ਭਾਵੈ ॥
One who meditates on my Lord, Har, Har, with every breath and every morsel of food - that GurSikh becomes pleasing to the Guru's Mind.
ਜਿਸ ਨੋ ਦਇਆਲੁ ਹੋਵੈ ਮੇਰਾ ਸੁਆਮੀ ਤਿਸੁ ਗੁਰਸਿਖ ਗੁਰੂ ਉਪਦੇਸੁ ਸੁਣਾਵੈ ॥
That person, unto whom my Lord and Master is kind and compassionate - upon that GurSikh, the Guru's Teachings are bestowed.
ਜਨੁ ਨਾਨਕੁ ਧੂੜਿ ਮੰਗੈ ਤਿਸੁ ਗੁਰਸਿਖ ਕੀ ਜੋ ਆਪਿ ਜਪੈ ਅਵਰਹ ਨਾਮੁ ਜਪਾਵੈ ॥੨॥
Servant Nanak begs for the dust of the feet of that GurSikh, who himself chants the Naam, and inspires others to chant it. ||2|| (Ang 305, Dhan SGGS Ji Maharaj)
Four Obstacles in Naam Abhiyaas
2. Flights of fancy (Furney);
3. Dependency on Sleep; and
4. Occult (Ridhi Sidhis)
Abhiyaasi should always pray in the lotus feet of Waheguru Ji to keep him/her free from these obstacles. Waheguru Ji then becomes the protector and makes sure that the path remains smooth to tread. There are many other examples and inspirational material available on this subject. No single article can be considered complete and words alone will not do anything, although they can guide us on the right path. Thus, a benti in your feet: Please let us all make efforts, become true Abhiyaasis so that we can cross this treacherous ocean and reach the other side.
ਇਸ ਤੇ ਊਪਰਿ ਨਹੀ ਬੀਚਾਰੁ ॥
Beyond this, he has no other thought.
ਜਾ ਕੈ ਮਨਿ ਬਸਿਆ ਨਿਰੰਕਾਰੁ ॥
Within his mind, the Formless Lord abides. (Ang 292, Dhan SGGS Ji Maharaj)
Posted 04 April 2011 - 12:23 PM
PS: Maafi for hijacking this thread, got too excited!
Posted 04 April 2011 - 01:01 PM
It is often said that the journey to God starts where the limits of intellect and logic finish. That is why, God can never be realised nor felt by a person confined in the realms of logic and reasoning.
So true. Probably why so many people have become atheist as God simply can't be explained.
Posted 04 April 2011 - 01:28 PM
LEARNT ALOT THANKS
Vaheguru Ji Ka Khalsa Vaheguru Ji kI Fateh
Posted 04 April 2011 - 02:24 PM
0 user(s) are reading this topic
0 members, 0 guests, 0 anonymous users