Meditation Techniques

[HDSH 201]

This thread is coming from the 'Krishna In Sikhisim' thread.

[N30S1NGH 3,090]

Here is the list i compiled long time ago of ways of doing naam simran from all jathas/samparda in the panth

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.

Gurbani says:

Naunidh amrit prabh ka naam, dehi mein iskaa bisraam (GGS : 292, Sukhmani, 23.1).

- 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):

Ajapa jap

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 ||

2nd technique:

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)

And

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....

3rd technique:

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.

4th technique:

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

5th technique

------------

Naam Simran can be done this way.

Sit down, and close ur eyes and focus on ur trikuti (third eye) the Brow Chakara, and slowly breath in while saying Wahe and exhale saying Guru.

This is called swas swas simran. I was taught to do Naam Simran dis way when i took amrit from an Akhand Kirtani Jatha, the Panj Payray put their hand on ur head and install Naam Simran into u, thus teach u how to do it.

Or u can do naam simran shutting ur eyes, focusing on ur trikuti and singing Waheguru. However u feel like it, cuz the main thing is that u do Naam Simran. You dont really need to have a Gurus pic in ur head cuz u shold jst put ure concentration on hearing Waheguru as u utter it and focus on ur third eye, that way wen u finish, doin Naam simran u will feel dat ur mind becomes nuetral of thoughts and u feel completely relaxed.

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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

1st technique

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.

2nd technique.

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.

3rd technique:

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

They are;

Preparations:

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 Saihbhan Gurparsad

[N30S1NGH 3,090]

Posts from Sat1176 veer:

Here's something interesting I picked up recently. How does one know when your ready to progress from Baikhari Bani (verbally), Madhma (whisper) to doing it with internally with the voice of the mind (Pasanti)?

Start of with Baikhari i.e. doing it loudly until your mind is listening and not off wondering thinking about other things. Ensure your eyes are closed otherwise your mind will try and leave through the eyes and start looking around and your attention will be outside. You will know your mind is present because it will come to sit behind the two eye lids. Make it recite and focus on the sound of the gurmantar. You will be breathing through the mouth in Baikhari and Madhma stages. I do not believe it is physically possible to inhale and say Wahe at the same time. You can however still pull in the navel with Wahe, but it will not be synchronized with the breathing, this will just happen normally.

So,

Say “Wahe” pull navel in

Say “Guru” release navel i.e push back out

Stage 2.

If you feel you mind is becoming steady begin to lower the volume to a dull whisper so only you can hear it. (Madhma)

Continue with Baikhari and Madhma until your mind becomes steady thought free and your mind is listening to the shabad.

You should not need to focus your eyes on the trikuti. This will all happen naturally when the shabad/parkash begins to manifest itself. You should not force it. Learn to just listen to shabad and the sound of your own voice and stop the mind from wondering. (Very difficult to do).

Note when reciting WaheGuru, there is a slight pause (about 0.75-1 second) between saying Wahe and Guru.

When doing Madhma (whisper) you might find yourself going internal with the simran, i.e. no sound from the mouth and it beginning to synchronize with the breath and becoming swas swas simran.

Wahe (inhale) and (hold - about a second) say Guru (exhale).

This will have the effect of balancing the air flow between the two nostrils and help still the mind further.

Occasionally close the mouth and breathe through the nostrils. If you feel that both nostrils are active, which you can also check by placing your finger underneath your nose, then this is the ideal time then take your simran internally. (Didn't know that was possible as I thought only nostril is active at any given time.)

Stage 3. – Pasanti

Cease any speech and do simran synchronized with the breath and voice of the mind and listening with the inner ears.

Inhale into chest + pull in stomach/navel (very slightly) + “Wahe”

Hold (about a second)

Exhale + release stomach/navel + “Guru”

Some people do extreme thrusts with the stomach which is wrong and can have the adverse effect of your navel pulsating on its own which is not good. It will evoke too much agni in the pit of your stomach which is not good.

As your mind become more and more still your head will begin to relax and drop. Keep the jaap going on internally and try and stay awake rather than falling asleep.

The more and more simran your do synchronized with the breath the more you will learn to do it subconsciously, i.e. auto pilot, ajapa jaap.

As you mind goes deeper and deeper within, you might see different coloured lights. These are associated with the 5 primal elements/chakras.

Listening to Sant Hari Singh's explanation of letting it all happen automatically is another approach. :-)

I in no way profess to be an expert in the subject matter but in fact a absolute beginner who is looking for guidance to progress on this path. Like other people on this forum I believe that there shouldn't be so much secrecy behind simran. I am sure there are so many others out there like me desperate to be shown the way who are not in the regular service of mahapursh or affiliated with a single Jatha, although have satkaar for all. I am therefore merely sharing any knowledge I am gaining and posting it on this forum. The choice is entirely yours whether you choose to utilise any of it should you find it useful.

Ang 327

man rae pavan dhrirr sukhaman naaree ||1|| rehaao ||

O mind, hold your breath steady within the central channel of the Sushmanaa. ||1||Pause||

oulattee ga(n)gaa jamun milaavo ||

Turn your breath away from the left channel, and away from the right channel, and unite them in the central channel of the Sushmanaa.

bin jal sa(n)gam man mehi nhaavo ||

At their confluence within your mind, take your bath there without water.

Ang 328

sehaj sehaj gun ramai kabeer ||3||26||

Slowly, steadily, Kabeer chants the Glories of God. ||3||26||

Ang 332

guramath manooaa asathhir raakhahu ein bidhh a(n)mrith peeoueeai ||1|| rehaao ||

Through the Guru's Teachings, hold your mind steady and stable, and in this way, drink in the Ambrosial Nectar. ||1||Pause||

Ang 478 - Beautiful description of simran.

har kaa bilovanaa bilovahu maerae bhaaee ||

Churn the churn of the Lord, O my Siblings of Destiny.

sehaj bilovahu jaisae thath n jaaee ||1|| rehaao ||

Churn it steadily, so that the essence, the butter, may not be lost. ||1||Pause||

than kar mattukee man maahi biloee ||

Make your body the churning jar, and use the stick of your mind to churn it.

eis mattukee mehi sabadh sa(n)joee ||2||

Gather the curds of the Word of the Shabad. ||2||

raam naam lag outharae theeraa ||4||1||10||

one is carried across to the other side, holding fast to the Lord's Name. ||4||1||10||

Ang 1123

ree kalavaar gavaar moodt math oulatto pavan firaavo ||

You barbaric brute, with your primitive intellect - reverse your breath and turn it inward.

man mathavaar maer sar bhaat(h)ee a(n)mrith dhhaar chuaavo ||1||

Let your mind be intoxicated with the stream of Ambrosial Nectar which trickles down from the furnace of the Tenth Gate. ||1||

nagaree eaekai no dharavaajae dhhaavath baraj rehaaee ||

There are nine gates to the one city of the body; restrain your mind from escaping through them.

thrikuttee shhoottai dhasavaa dhar khoolhai thaa man kheevaa bhaaee ||3||

When the knot of the three qualities (Tamo gun, Rajo gun, Satogun) is untied, then the Tenth Gate opens up, and the mind is intoxicated, O Siblings of Destiny. ||3||

[N30S1NGH 3,090]

This is priceless stuff from Sant Waryam Singh Ji Ratwara sahib bat agam ki which was translated as Discourse on beyond by the sevadar.

I thought i share:

[HDSH 201]

^ I didn't quite understand the above snippets. Perhaps I should read the entire book.

eBook - Naam Simran by Bhai Veer Singh Jee

http://www.scribd.co...i-Veer-Singh-Ji

eBook - Seva Simran Jugtiya (techniques) by Bhai Veer Singh Jee

http://www.gurmatvee...eechar.com).pdf

eBook - Naam Simran by Bhai Randhir Singh Jee

http://www.gurmatveechar.com/books/Punjabi_Books/Naam.Simran.(Punjabi).by.Bhai.Randhir.Singh.(GurmatVeechar.com).pdf

Edited August 2, 2012 by HDSH

[N30S1NGH 3,090]

Thanks for links singh.. may be read the above in order. page 1, page 2 and 3 etc.. point the mouse towards the snippets you will see title saying page 1, page 2 and 3 and so on.

[N30S1NGH 3,090]

Please see attached file on naam simran by bhai vir singh ji (one of pioneers in singh sabha movement)

Special Thanks to Bhai Sukha Singh Ji UK for providing this file.

Naam-Simran-by-Bhai-Veer-Singh-Ji.pdf

[Supergizmo 13]

Waheguru

[newssaanj 1]

Thanks you! Good techniques for meditation.

[N30S1NGH 3,090]

[N30S1NGH 3,090]

Here is the full katha of meditation video by sant waryam singh ji ratwara sahib posted in original post in this thread:

Edited December 9, 2012 by N30S1NGH

[luckysingh99 1,186]

Just got directed here from another similar and recent thread.

What is interesting is the breathing technique mentioned. -This is the 'wahe' on inward breath whilst bring navel in and 'guru' on outward breath whilst extending navel outward.

I can confirm that I have been practicing this since I started, although when I started I was infact taking 2 breaths in and 2 out.so the 'wahe' was actually broken into 'wa' and 'he' with one breath inward followed by a 2nd breath.

I can't remember exactly where I had learnt this but soon after I found that using the 'wahe' inward in one breath and 'guru' outward in one breath out was much better and more co-ordinated.

I don't exactly know what it is about this breathing that helps, but I know that Bhagat Kabir ji quotes this as reverse breathing in gurbani. From my own experience I know that when I didn't do this breathing, I didn't progress. So I have always just stuck wih it and I only need to concentrate or think about it when I first start the early couple of breaths.

I'm not sure if other members have tried a different technique and what their results were.

I also find that this breathing helps to produce the 'waheguru' vibrations as I call them. These vibrations can sometimes continue all day long and you can feel them eminating from everywhere. This only happens sometimes and usually after a long and very deep simran.

This gives me an intense urge to want to go into samadhi and just stay there if I can.

[taranbir5 13]

[gurdeepsinghjohal 274]

U GUYS WON'T BELIEVE MY FATHER WAS A MEDITATOR HIS TENTH DOOR WAS OPEN. BUT I NEVER SAW HIM DOING THESE KIND OF TECHNIQUE. "HARI KA JAN KAISA HO, HARI JAISA HO" SIKHS SHOULD FIRST GET CONTROL OF KAAM KROD MOH LOBH ABHIMAAN. JOOTH NINDA CHUGLI SHOULD BE KILLED AND BE PURE BY HEART IT WILL BE EASY FOR U TO CONCENTRATE ON HIS NAME. "WAHEGURU" MEANS WAH GURU UNTILL UNLESS CANNOT SAY WAHEGURU WITH THE SPIRIT OF WAH IN UR DAILY LIFE THERE IS NO SIMRAN.

[Koi 272]

U GUYS WON'T BELIEVE MY FATHER WAS A MEDITATOR HIS TENTH DOOR WAS OPEN. BUT I NEVER SAW HIM DOING THESE KIND OF TECHNIQUE. "HARI KA JAN KAISA HO, HARI JAISA HO" SIKHS SHOULD FIRST GET CONTROL OF KAAM KROD MOH LOBH ABHIMAAN. JOOTH NINDA CHUGLI SHOULD BE KILLED AND BE PURE BY HEART IT WILL BE EASY FOR U TO CONCENTRATE ON HIS NAME. "WAHEGURU" MEANS WAH GURU UNTILL UNLESS CANNOT SAY WAHEGURU WITH THE SPIRIT OF WAH IN UR DAILY LIFE THERE IS NO SIMRAN.

Yes, but this is done through sewa, katha, kirtan, paath and simran (jaap). Even if you do not say it with the "full spirit", it is better than not saying it at all.