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What other jathas beside akj still give naam dhirr?

I heard a rumor that nanaksar does. Is this true.

Please don't say tapoban because they are akj (well the taksal of akj Lmao)

NOTE: not looking for comments on a validity of naam dhir. People should do sangat of many gursikhs and figure it out for themselves.

Thanks!

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VAHEGURU JI KA KHALSA, VAHEGURU JI KI FATEH

All should. It is written in the Sikh Rehat Maryada, Damdami Taksal Maryada. Giving of Naam is something that is supposed to be a part of every Amrit Sanchar.

The techniques can vary per the mauj of Guru Sahib, but all should be receiving the Gurmantar/Naam in the Amrit Sanchar and given the knowledge on how to recite Naam.

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VAHEGURU JI KA KHALSA, VAHEGURU JI KI FATEH

All should. It is written in the Sikh Rehat Maryada, Damdami Taksal Maryada. Giving of Naam is something that is supposed to be a part of every Amrit Sanchar.

The techniques can vary per the mauj of Guru Sahib, but all should be receiving the Gurmantar/Naam in the Amrit Sanchar and given the knowledge on how to recite Naam.

Ideally yes, but it doesn't work out that way, montreal singh

Taksalis jathas don't give dhirr.

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VAHEGURU JI KA KHALSA VAHEGURU JI KI FATEH

Are we confusing swas swas technique of doing Naam Simran with being given Naam? There are different stages of reciting Naam and different ways (related to stages to some extent). You can refer to Sant Baba Attar Singh's book (forgot name, its his more expanded biography) which goes through techniques. You can also refer to the ten stages of Naam Simran by Sant Baba Hari Singh of Randhawa for a 30 minute Katha on stages of Naam. Bhai Raghbir Singh's Banginama also goes over some of the evolution if Naam. Techniques can evolve as kamai progresses. Past kamai can also influence how Naam manifests itself when you are given it at the Amrit sanchar.

Specific to Taksal, the maryada speaks of the Punj Pyare instructing the new initiates in Naam Simran technique by reciting Gurmantar 5 times (Mool Mantar 5 times as well). Reference is Gurmat Rehat Maryada. Katha on Sant Giani Gurbachan Singh of Taksal narrated by Sant Hari Singh also talked of how when Sant Ji's Naam Simran had not stopped from the moment he was given Naam by the Punj Pyare - awake or asleep, sitting or standing etc.

Lastly, never been to Montreal...am from U.S.

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VAHEGURU JI KA KHALSA VAHEGURU JI KI FATEH

Are we confusing swas swas technique of doing Naam Simran with being given Naam? There are different stages of reciting Naam and different ways (related to stages to some extent). You can refer to Sant Baba Attar Singh's book (forgot name, its his more expanded biography) which goes through techniques. You can also refer to the ten stages of Naam Simran by Sant Baba Hari Singh of Randhawa for a 30 minute Katha on stages of Naam. Bhai Raghbir Singh's Banginama also goes over some of the evolution if Naam. Techniques can evolve as kamai progresses. Past kamai can also influence how Naam manifests itself when you are given it at the Amrit sanchar.

Specific to Taksal, the maryada speaks of the Punj Pyare instructing the new initiates in Naam Simran technique by reciting Gurmantar 5 times (Mool Mantar 5 times as well). Reference is Gurmat Rehat Maryada. Katha on Sant Giani Gurbachan Singh of Taksal narrated by Sant Hari Singh also talked of how when Sant Ji's Naam Simran had not stopped from the moment he was given Naam by the Punj Pyare - awake or asleep, sitting or standing etc.

Lastly, never been to Montreal...am from U.S.

Getting naam n naam drird r different at least at this time. In past I think all got naam drird.it is when u get liv of naam n ajapa jaap of naam starts. Some work for it many years, some get it from mahapurkh ( bhai veer Singh talks about this alot usually get it from saparsh of mahapurkh) n some get it from panj pyare. Its like a jump start n u just have to keep it going once u get it.
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Getting naam n naam drird r different at least at this time. In past I think all got naam drird.it is when u get liv of naam n ajapa jaap of naam starts. Some work for it many years, some get it from mahapurkh ( bhai veer Singh talks about this alot usually get it from saparsh of mahapurkh) n some get it from panj pyare. Its like a jump start n u just have to keep it going once u get it.

this is what is being referred too definitely panj supposed to start naam dridhouna and check the abilakhee has technique down ...first time I had amrit we all did naam abihaas for a good hour after in sangat of panj and new sisters and brothers

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"naam drir" is commercialized now!

naam can only be given by your guru or wherever guru is prakash! which is why amrit sunchaar is always done in the hajoori of punj piyaare.

naam drir comes after viraag stage. a true traveller, has naam "drirta"!

if someone shouts at you, your heart shudders! that aint no drir matie! same goes with " naam drir" wrt akjs. i myself go to plenty of rensabais and have no qualms with any way anyone wishes to "jup naam".

the rolling of the tongue is commercialized! what about feet. heartbeat. hair. its not all about the "drirrrr".

naam is god himself and not just sounds, feelings and words.

ultimately, drirta can only be given when naam goes anhad, and this is done by guru's kirpa. not if u take amrit from specific places !. so the point of " who dishes out naam drir " is literally invalid!.

apologies if my frustrations on this came across as harsh..

dhan guru sada.

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"naam drir" is commercialized now!

naam can only be given by your guru or wherever guru is prakash! which is why amrit sunchaar is always done in the hajoori of punj piyaare.

naam drir comes after viraag stage. a true traveller, has naam "drirta"!

if someone shouts at you, your heart shudders! that aint no drir matie! same goes with " naam drir" wrt akjs. i myself go to plenty of rensabais and have no qualms with any way anyone wishes to "jup naam".

the rolling of the tongue is commercialized! what about feet. heartbeat. hair. its not all about the "drirrrr".

naam is god himself and not just sounds, feelings and words.

ultimately, drirta can only be given when naam goes anhad, and this is done by guru's kirpa. not if u take amrit from specific places !. so the point of " who dishes out naam drir " is literally invalid!.

apologies if my frustrations on this came across as harsh..

dhan guru sada.

veera no tongue rolling involved I think you are confusing josh with what I said ... never mind jinna nam japia ohi jaanda

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Sure it is josh. I agree with that. But what should be josh, soon turns into hype over anything. Thats not the meaning of naam. The confusion comes from people who dont know what they're doing going on about getting drirta and feeling josh. I'd say to them, ever heard of trying to anhad vuj your feelings and cone to unison with urself?.. to me, thats the true drirta.

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Sure it is josh. I agree with that. But what should be josh, soon turns into hype over anything. Thats not the meaning of naam. The confusion comes from people who dont know what they're doing going on about getting drirta and feeling josh. I'd say to them, ever heard of trying to anhad vuj your feelings and cone to unison with urself?.. to me, thats the true drirta.

And apologies! !!! Hajoori of **GURU GRANTH SAhIB**!!!.. was a typo saying hajoori of punj.

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As i was saying on other thread, I think there needs to be much needed discussion on naam dridh after amrit sanchar as there is lot more confusion on this and talk about this among youths.


As far i understood this, naam dridh is one of (many techniques) or vidhi on how to do naam jaap. So by that definition, naam dridh is sub section of overall gurmat updesh given to students by panj pyares.


According to traditional gurmat, all students who have taken amrit are given same gurmantar and mool mantra. However, not all students are given same vidhi/technique (be it naam dridh or any other technique). Reason being, each student are at different state of mind stages in spiritual development, drawn towards different aspect of VahiGuru or different spiritual stages (one may be drawn towards bhagti-sargun seva of sri guru granth sahib ji, one is drawn towards reading lot of gurbani, contemplating on aspects within gurbani, other may are drawn towards shabad surat-sas gras/swas swas simran, third may be drawn towards gyan aspect-nirgun form of shabad- shabad gyan) so perceptions are different different based on aspirant sikh student spiritual development not this from this life time but from all the way from previous life times. So thats why spiritual jevan of gursikhs who have taken panj pyares seva needs to be extremely important.


So in traditional gurmat, mahapursh in form of panj pyares or as symbolic mukhi -bhai dya singh ji (as shown in the history soraj parkash granth) builds a dialogue with each student individually, find out by bibek intutive awareness what each seeker they are drawn towards by asking them questions and finding out which technique is best fit for student itself, they help seeker all the way through in their spiritual development. So traditionally, panj pyares played pivotal role in seekers spiritual development all the way through.


Hope that helps.

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VAHEGURU JI KA KHALSA, VAHEGURU JI KI FATEH

"Further on it was clear that the mystic Name was the symbol of Truth, which the Enlightened

sages, gurmukhs, can attain. It was also clear that this mystic Name could be contemplated in
many ways:
1. With the tongue.
2. With the breath and mind.
3. With inner consciousness by keeping the pranasakti (vital breath) controlled in the naval.
By every method one could attain the highest spiritual state.
Source: Bhai Sahib Bhai Randhir Singh, Jail Chittian (English)
Page 65
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Most people will go through this shabad below just conceptually or intellectually. However, there is hidden vidhi in this shabad. This vidhi mentioned in shabad below by sri guru gobind singh ji himself is probably most direct, powerful and highest vidhi-nirgun abhed dhian/smadhi, this is where all vidhi ends.


ਪੂਰਨ ਜੋਤ ਜਗੈ ਘਟ ਮੈ ਤਬ ਖਾਲਸ ਤਾਹਿ ਨਖਾਲਸ ਜਾਨੈ ॥

ਜਾਗਿਤ ਜੋਤਿ ਜਪੈ ਨਿਸ ਬਾਸ੝ਰ ਝਕ ਬਿਨਾ ਮਨ ਨੈਕ ਨ ਆਨੈ ॥

ਪੂਰਨ ਪ੝ਰੇਮ ਪ੝ਰਤੀਤ ਸਜੈ ਬ੝ਰਤ ਗੋਰ ਮੜ੝ਹੀ ਮਟ ਭੂਲ ਨ ਮਾਨੈ ॥

ਤੀਰਥ ਦਾਨ ਦਯਾ ਤਪ ਸੰਜਮ ਝਕ ਬਿਨਾ ਨਹਿ ਝਕ ਪਛਾਨੈ ॥


pooran joth jagai ghatt mai thab khalas thahi nakhalas janai.

jagith joth japai nis basur eaek bina man naik n anai.

pooran praem pratheeth sajai brath gor marrhee matt bhool n manai.

theerathh dhan dhaya thap sanjam eaek bina nehi eaek pashhanai.


Such a man, in whose heart shines the full Divinely Radiant Light is a true a pure Khalsa.

He the Khalsa meditates on the Ever-radiant Light, day and night, and rejects all else but the one Lord from the mind.

He decorates himself with perfect love and faith, and believed not in fasts, tombs, crematoriums and hermit cells, even by mistake.

He knows none except the one Lord in the performance of acts of pilgrimage, charities, compassion, austerities and self-control.


This ever-radiant light/knowledge (Jagad jot) is already in all of us as jot roop our real self as enlightened self realized undivided spacious radiant unconditioned pure jagad (awakened/pure awareness). Seeker needs to stop identifying with conditioned mind thats done by initially by witnessing the thoughts only, in fact no need to stop mind thoughts as mind will automatically fall off, just simply abide in this pure jagad (awakened/pure awareness)- see through world as one in all, all in one- perceive everything manifest rising and subsiding as wave from your real self in real self- awakened-aware-jagad jot- pure ocean of awareness, thats all is required until grace dawns..everything will happen spontaneously and naturally... If you have deep impulse or drawn towards this vidhi you are quite lucky thats grace itself, if not its ok take the vidhi which you are more drawn towards under guidance of panj pyares. Everything is grace-introvert itself grace from satguru, perseverance is also grace from satguru, realisation is also grace from satguru

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VAHEGURU JI KA KHALSA, VAHEGURU JI KI FATEH

Two Kathas that stand out in my mind about Naam Simran: pack very meaningful content in a very limited time.

- 10 stages of Simran. Talks of how Simran progresses.

- How to do Simran. The basic need of bairaag, prem and desire for the Almighty.

Neither of these Kathas/Vichaars are meant to discourage anyone from doing Simran. Simran HAS to be done. No ifs, ands or buts. Sometimes it is discouraging to see that you have not progressed beyond a stage or that when people are talking about bairaag and prem in Simran as necessary and you are still developing that. Always remember that Gurbani says, "Eko Naam Hukam Hai, Nanak Satgur Diya Bujhai Jio" - Naam is a Hukam - reciting it is not optional, be it mechanial, loud, soft, internal or whatever. The stages will come, now or later per Guru Sahib's Kirpa. Doing Sangat, reading Gurbani will produce the bairaag. It will develop that love. Gurbani is the prem-whip which we hit the mind-horse with to convince it to go towards this true destination ("Chal Rae Baikunth Tujae Lai Taro. Hitche To Prem Kae Chabak Maro"). That is Gurbani and Naam are two sides of the same coin - one encourages the other.

I say the above because I was also troubled by such vichaar. You hear Gursikhs talk about how Simran should be done as if the Almighty is sitting next to you. How there should love in your voice as if you are speaking to your deepest love and calling out his name. Meanwhile, moorakhs like me are looking dumbly on wondering how this happens. Continue on - it will develop. Do Ardaas for it, do Sangat of those Gursikhs who have advanced and things will happen.

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