Sant Bachan On Mool Mantar And Gurmantar

[Guest Lost]

can some tell me a puran brahm gianis bachan which one should one jap more and give quotes of sant bachans about these two mantars

[tuhintuhin]

Both are same......like "Gur" is sweet from all sides....it's about your mind, which one it concentrates more easily on and feel more comfortable with.....

[savinderpalsingh]

jo tuhanu sokha lagda karo

[alias]

both are naam. seperating them and saying that they are different is not the thing to do.

however, if you ask "which one" in ur question, then u can say waheguru is meditative for a mind that is focused on maharaj, and that mool mantar (nanak hosi pi such) is for getting your mind onto maharaj.

i suppose you can say that the moolmantar defines what guru is. it is the mool of god. rub da mool. and in the sense of, meditating on god. so, sure we can say waheguru waheguru, but what are we focusing on? its fair well and good sying waheguru is god, but the question of, what does "waheguru is god" mean, (you could say) is answered by moolmantar. then, once you realise a mool of god, you can say vaha vaha to that definition of guru.

lastly, "sahib, mera neet nava.." however much you meditate, that is how new god will look like to you. and that is truly amazing. hence, vaha guru. waheguru.

dhan guru.

[alias]

maharaj says, "kis nu vahe sunaeeyae" who are you saying waheguru to? we must understand guru to some definition, which does seem like an impossible task, then recite waheguru. this is only the first so called step of it all. naam evolves. its as if, first maharaj says, this is naam. then you will go on an inner journey. and naam goes with you on that journey. so the first so called meditative state, is recitation. then you can see how this evolves. waking sleep states etc and all this jazz that the books say and make millions off, are all kinda correct, but the act of describing it, takes something away from the experience (obviously).

naam then turns into nothing. then sunn avastha comes. just to add, all these avasthaz and stuff are crude segregations to explain a continuing process of naam evolving inside you. its hard to describe feelings. and feelings are effectively just chemicals in the body. since iv mentioned sunn avastha, all sunn avastha means is, you feel you are in voidspace. . so, its just you there on your journey. you get to see all the planets and such things. knowledge (which comes at low level naam simran - its not hard to get all knowledge). feelings of beauty, feelings of power etc. really, anything you can want or think of. but the key is, putting all that energy back into naam. then you have more fuel to burn for urself on the journey.

"tan mun kaat, kaat sub arpi, vich agni (...) jalaae". you have given all to god. then god gives you more, to which you giv back to god and keep saying, i want only god. rub da mool. waheguru..

but anyway. this is how the journey of naam goes.

fateh

[jasdeepsingh2k125]

You can do like this first say whole mool mantar then say 5 times waheguru then say mool mantar...and continue and enjoy..

[N30S1NGH]

Whatever you drawn too(listen to inner voice its also called intutative inner divine guidance its aspect of what gurbani calls it sakhi - witness- pure real self-atma), just do it..both gurmantar and mool mantra point towards bhramgyan - absolute reality ..idea is to die in the shabad dhian and gian-gurmantar or mool mantra and let shabad and its gyan take care of everything/rest in natural spontaneous flow without any super imposed- egoic/mind tendencies and pre-conditioning from seeker...!!!

[alias]

just to add, we have to be careful. people (correctly) say that there is no jugti that you can do to get to god.

we have no jor to do anything. jor na mangan ....

jor na jugti chutai sunsaar.

so to look at naam as "mantar", its not really right. sure, it is mool mantar and gurmantar. but its not. naam is naam. mantars are used to get something. naam is not. naam is like a train on which we hop onto.

so when people say, oh, which mantar can i do. which mantar should we be doing more of. it basically is beside the point. guru is guru, guru is naam, naam is god, guru is god, and same goes for his sevaks. his jun. his premeez.god, guru, naam become our khasam. the word khasam, is basically, impossible to describe. and trying to describe what khasam is, will get you further away from the meaning. either you know what khasam is, or you dont. and if you dont, more renouncing of worldly things is needed. more love is needed. jore di seva of sevadaars and parents and enemies alike is needed. ("SUBNA KI renuka..") this is the way maharaj tells us.

I personally struggle, and battle with myself. we are not any different than anybody else, we are all in the same boat.

its so easy. become the dust off all peoples feet. so hard! at the same time that anand is the anand of god himself. anyone can say anything. you can even have somone breathing meat breath on you. it will not affect you. to truly be the dust of peoples feet is the way to god. jore di seva is mahan seva. if u get a chance, do it because guru says

saadhasangath janam maran nivaarai naanak jan kee dhooraa |4|4|162|

sathasangath kee dhoor paree oudd naethree sabh dhuramath mail gavaaee |1| rehaao |

and if our guru is this, who are we to say no.

sukhmani sahib says loads on charan dhoor. sadh ki dhoor karu isnaan. etc.

it is mahan.

[ms514]

VAHEGURU JI KA KHALSA, VAHEGURU JI KI FATEH

Right at the beginning of the Katha.

[alias]

this is most anmol!!!!!

vava tera!