Priceless Divine Diamonds II - Sriman Sant Isher Singh Ji Maharaj Rara Sahib Wale

[.- Prabhjot Singh -.]

Priceless, Divine Diamonds - II

Sriman Sant Isher Singh Ji Maharaj Rara Sahib Wale

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6. Concentration of Mind

Positive, selfless actions are devices for the purification of the mind. Then, an interest to increase the concentration of mind develops within. This concentration is achieved by devotion and worship and through Gurbani Paath, Kirtan and Veechar. The Jaap of Mool Mantar also bring the mind in contemplation mode. Then there is the path of Simran which is of two types - Jaap (ਜਾਪ) and Ajappa (ਅਜੱਪਾ). Bani is of four types:

1. Baikhari (ਬੈਖਰੀ)

2. Madhma (ਮੱਧਮਾ)

3. Pasanti (ਪਸੰਤੀ)

4. Parra (ਪਰਾ)

Then there is the Anhad Shabad.

Baikhari Bani is when Waheguru name is recited with tongue.

Madhma Bani is recited in the throat without the use of tongue.

Parra Bani is when Waheguru Jaap is done in the navel.

Rewards:

A Baikhari is 1 unit reward.

Madhma has 10 times the reward of Baikhari

Parra has got 1000 times more reward than Baikhari

Anhad Shabad happen in the forehead.

Trikuti, the knot of the three qualities, is untied and then the Tenth Gate opens up, conciousness reaches its Sachkhand and attains eternal rest.

Firsty, it is important to have infinite love and devotion in the physical Saroop of Guruji. Use this love and concentration to do simran of GurMantar. Similarly, focus entire attention on the root of two eyes and the nose. With practice and devotion, a time will come when light will appear there and Anhad Shabad, the celestial sounds will be heard which will give immense happiness to the consciousness. With more Abhiyaas, longer periods of such concentration will be achieved and Avastha will keep rising towards upper levels. Crossing spiritual states like Sahansdal Kanwal (ਸਹੰਸਦਲ ਕੰਵਲ), Trikuti, Dasam Duar, Sunn, and Sachkhand, it will finally merge in the indescribable, limitless Supreme Being.

The welfare of human form lies in renouncing worthless desires and obtaining real knowledge instead.

The entire universe is Hari-roop but it is hard to admit due to our ego and attachment. Because of this ego and attachment, the cycle of birth and death continues. We can receive love of God only when we hand over our mind to Guruji. Lord's love is emancipator and destroyer of all negativity. Just like liking for someone does not develop without looking at their qualities and form, similarly love for Waheguru Ji does not cultivate in the heart until we look and appreciate His infinite qualities and countless forms.

7. Two Characteristics of Sins (Vishey)

1. Discontentment (ਅਤ੍ਰਿਪਤੀ)

2. Opposition against guidance (ਰਾਗ-ਦ੍ਵੈਸ)

That is why there is no happiness in Vikaars, only dissatisfaction and unrest.

Question: What should a person do?

Answer: Just meditate on the Naam and the Self.

Question: What are the means of salvation?

Answer: Sanctuary of the Lord and with Guruji's blessings, contemplation of Self with pure and clean mind.

Question: What is eternal substance (ਨਿੱਤ ਪਦਾਰਥ)?

Answer: Only that Brahm is eternal and nothing else.

Question: What is destructible (ਅਨਿੱਤ ਪਦਾਰਥ)?

Answer: Maya and Maya's playground - this world, is destructible.

Question: Which person is worthy enough to be praised?

Answer: Someone who is free of Raag-Dvesh, and from life and death is praiseworthy.

Mind's nature is to exist in Happiness and Sadness. This state is overcome by Samadhi-roop effort.

8. Top five rewards of Salvation

1. Protection of Knowledge (ਗਿਆਨ ਰਖਸ਼ਾ) - Just like Waheguru, realisation of one's self is never forgotten despite the actions.

2. Meditation (ਤਪੱਸਿਆ) - To be able to exist free from desires is the supreme meditation.

3. Non-existence of wrong speech (ਵਿਸਨਾਦ ਅਭਾਵ) - To not indulge in worthless debates and to not be stubborn.

4. The reward of Salvation is a total lack of suffering; a state when one does not feel any sadness at all.

5. To be in ecstatic state all the time i.e. to exist carefree in the state of supreme joy. With the Abhiyaas of Gyan Yog, a liberated person considers the entire world and its materials, body and its activities, mind and its thoughts to be just another form of the forever-joyful Soul. That is why, eternal happiness and joy remains inside such person.

(i) Those who have been able to renounce the consumption and expectation of worldly joys does not care one bit about the world and its mundane affairs.

(ii) Those who have practiced the art of true solitude have freed themselves from worldly traps.

(iii) Those who have made the effort to do sincere Abhiyaas will surely find this eternal bliss.

(iv) Ignorance-driven attachment is the cause of birth, death and rebirths. Its only by renouncing this attachment one can set himself/herself free and fill life with real happiness.

9. Ways of crossing this worldly ocean

1. Renunciation (ਵੈਰਾਗ),

2. Bhagti (ਭਗਤੀ); and

3. Knowledge (ਗਿਆਨ)

No spiritual accomplishments can happen without renouncing rass of the body; these bodily pleasures must be renounced if one wants to taste the fruits of supreme bliss. Childhood is the age of ignorance, while old age is the age of weakness and illnesses. Therefore, true spiritual efforts can happen only in the youth.

There are four types of devotees

1. Those who pray for the sake of worldly materials, e.g. wife, son, money, property, respect, fame, etc. This is the first stage.

2. Those who worship Waheguru for happiness in the next world (place in heaven) etc. This is the second stage.

3. Those who renounce all worldly and next world's desires and worship Waheguru for meeting Him only. This is the third stage.

4. Those who consider Waheguru Ji to be their own Saroop and meditate on the Self. This is called Abheda-Bhagti (ਅਭੇਦਾ ਭਗਤੀ) and is most dear to Waheguru. This is the fourth stage.

10. Focused Mind

The more concentration of the mind improves, the more happiness and peace is obtained. A Dhayaan is when mind is able to fully contemplate on the Gurmantar and Guru Saroop for 12 seconds. When mind becomes stationary for half an hour, it is called a Samadhi. And by doing such samadhis, one can easily achieve Brahm Gyan and other Ridhi-Sidhi powers. Thus, the seeker should make the most of his/her time.

Contemplation of the Self is full of bliss and peace. On the other hand, this body is false, sorrow-roop and is destructible. The true self is only the soul while this body is a horse that has been given to us for a predetermined time and then it will wither away. When this thought germinates in the conscious, wise people put this destructible body to constructive use by doing bhagti, sewa, charity even if they have to undergo countless hardships to accomplish them.

ਮਾਨਸ ਦੇਹ ਬਹੁਰਿ ਨਹ ਪਾਵੈ ਕਛੂ ਉਪਾਉ ਮੁਕਤਿ ਕਾ ਕਰੁ ਰੇ ॥ (Gauri Mahala 9, Ang 220 SGGS Ji)

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Link to Part I - Divine, Priceless Diamonds - Part I

Guru Roop Sangat Jeo, please maafi for all the mistakes in the post!

Gurfateh!

[MansWisdom]

Thankyou veer ji for this post. It is posts like these that really add value to the forum. I hope you continue this seva that truly benefits the whole panth.

[Only five]

PJS ji, what is meant by this own saroop here:

4. Those who consider Waheguru Ji to be their own Saroop and meditate on the Self. This is called Abheda-Bhagti (ਅਭੇਦਾ ਭਗਤੀ) and is most dear to Waheguru. This is the fourth stage.

[.- Prabhjot Singh -.]

Veerji, sant ji is implying there is no difference between us and Waheguru Ji, that He is manifested in us, so we should not consider ourselves to be a separate entity from Maharaj.. Baaki those who have reached this avastha can tell you the real meaning!

[Only five]

Veerji, sant ji is implying there is no difference between us and Waheguru Ji, that He is manifested in us, so we should not consider ourselves to be a separate entity from Maharaj.. Baaki those who have reached this avastha can tell you the real meaning!

Would this include like contemplating over our own bad actions and then finding the root of the cause.

[N30S1NGH]

Would this include like contemplating over our own bad actions and then finding the root of the cause.

Bad actions- karams be it good or bad is limited to antish karan of an individual. Atma is nyara, sat chit anand saroop of vahiguroo ji.

For eg- Mere mujhko namaskar hai or one doing jaap of sohang (i m thee), if this bachan or jaap is done by surti which is stuck at antish karan level then its haume. If this bachan or jaap is done by surti who is merged in atma of vahiguroo ji then its parchand gyan.

Sohang so jaa ko hai jaap ||

jaa ko lipath n hoe pu(n)n ar paap ||6||

Gurbani ang- 1162

Lot of people like to make sikhi- abhramic faith when its not, its pure advait marg(non duality marg).

Coming back to the topic- sant maharaj ji is doing above bachan from standing at the tip of bhramgyan (lack of better word) to everyone who have forgotten their real essence- atma-paratma.

[xPreetx]

AMAZING! Thank you veerjeo!