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HDSH

Meditation Techniques

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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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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.

this stage cannot be reached just like that.

controlling these things is after and simran if first.

Simran helps them go away.

and then by doing simran a stage comes when every vikaar is gone by gurparsad.

Maskeen ji said that ik shin moment comes after years of naam simran.

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this stage cannot be reached just like that.

controlling these things is after and simran if first.

Simran helps them go away.

and then by doing simran a stage comes when every vikaar is gone by gurparsad.

Maskeen ji said that ik shin moment comes after years of naam simran.

both can be done simultaneously simran and controlling your vikaar. Trying to control vikaar is can also be summed up as simran because you'r willing doing this, follow Guru's word. If with god blessing you start controlling vikaar and start living life in raaja(his will, it should not be taken as you should not work hard, work hard so that your family have good facilities) simran of limited period will get most out of you. My view.

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They should all be done together !!

Simran does not have to come first to help pave the way , but we should remember that naam japna is only one-third of a sikhs duty.

Naam japna, vand shakhna and kirat karna are ALL three essential do's that should be done simultaneously

Edited by luckysingh99

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simran is very vast concept in gurbani and have different types associated with it. Like Man(thinking/thought), Bachan(speaking), and Karam(deeds).

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Sant Attar Singh ji Mastuana sahib used to recite "waheguru" with the steps he would take, while walking...like with one foot "wahe", with other "guru"....making it rythimic with the steps......

waheguru

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Sant Attar Singh ji Mastuana sahib used to recite "waheguru" with the steps he would take, while walking...like with one foot "wahe", with other "guru"....making it rythimic with the steps......

waheguru

When you have rom rom simran, then it emanates and vibrates with every single breath you take.

We should all be doing the walking with waheguru steps as you mention anyway. My daily walks consist of this and I don't carry no Walkman, phone or other device at all.

Over a year later to the above post back in 2013, ............I am now, with his kirpa able to do rom rom simran from heartbeat and pulse.

Edited by luckysingh99
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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

I would say also naam simran is probably first priority than naam dridh or any jugti/vidhi because naam simran (truth-remembrance which develops bairaag/love) has to be deep-rooted in one first one can go on use naam dridh or various naam jugti/vidhi to do jaap otherwise ego kicks in- start turning this naam dridhi or any vidhi into - sense of accomplishment, stages, spiritual aim, higher or lower state of consciousness, ego camping out at 3rd eye, shabad resonance, dasam dwar. All these higher states are good to have but they are relative truth they are not there from absolute point of view*, and in order to transcendent them (if they come in your path) or abandon need for them you need absolute unconditional love for truth (naam) and bairaag which only naam simran -truth remembrance takes you deeply.

And the beauty of naam simran, there are no technicalities of it- its not vidhi or naam dridh, so anyone can do it as there are no complexities as its remembrance you just honesty, earnestness, absolute desire for truth-naam and slowly truth will throb on you too unexpectedly by absolute truth-Ikongkar. We think as if ikongkar (truth) is dead and relative but truth is alive- HERE AND NOW, this absolute truth- bhramgyan is one in all, all in one- every much happening all the time here and now.

*From absolute truth view/perspective standpoint (Ikongkar/Mool Mantar), there are no relative truths or states its only ONE non dual(Advait-Ikongkar) absolute reality. Just like sea is not aware of its wave (no separate I distinction or relative truths or reality), just like that from absolute view- absolute is not aware of its relative truths/reality It's all ONE in all, ALL in ONE...!!

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Simran and meditation are 2 different things

Buddhism and gyan marg mahapursh follow the 5 kosh method of meditation to realisation

1 close your eyes and you move your eyes around for a couple of seconds and think to yourself that you are physical body and that you have put shutters on your eyes

2 then pay attention to you thoughts and begin speaking to yourself mentally and say who are you how are you mate I am speaking to mu and these are my thoughts ( but your the thinker and not the thoughts

3 then say to yourself or your thoughts o mate I wan you to stop thinking and be quiet this will awaken the realisation that you are intellect and at this stage try and hold onto that awareness of your being which is refusing to let thoughts enter his mind

Ignoring breathing when you constantly hold onto the thinker who is not making any thought that leads to introspection and then that leads to finding your substratum atma

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5 kosh

An may

Praynmai

Vi gyaan

Man mai

Anand mai

Body

Breath

Thought

Intellect or the thinker

Mind

Soul

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