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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||

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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:

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^ 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 by HDSH

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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.

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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.

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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.

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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.

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