‘N30Singh’ first compiled this many years ago. It deserves to be made a into a blog post.
…..Going back to Naam now, 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.
Also may i add it’s not proper to say, i got naam amrit from others or mahapursh in form of panj pyares, panj pyares instill naam in you, you get shabad from panj pyares. Naam is inside us day we were in the womb. Naam is everywhere, exist in his creation:
Naunidh amrit prabh ka naam, dehi mein iskaa bisraam (GGS : 292, Sukhmani, 23.1).
Anyway here are some of the techniques(jugti) given by mahapursh in the past, they are diffferent. Remember there is no such thing as one technique is better than others, people on this forum should get out from this “bamal bussa” and “dubta” black and white sikhs trying to propagate. Yes certain people find certain techniques comfortabale but they can’t say one technique is superior than others.
– 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):
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 ||
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)
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….
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.
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
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
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.
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.
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
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…
I was reading Bhagat Kabir’s bani in Sri Guru Granth Sahib Ji and came across the following pangties:
Ang 333 oulattath pavan chakr khatt bhaedhae surath su(n)n anaraagee || I turned my breath inwards, and pierced through the six chakras of the body, and my awareness was centered on the Primal Void of the Absolute Lord. aavai n jaae marai n jeevai thaas khoj bairaagee ||1|| Search for the One who does not come or go, who does not die and is not born, O renunciate. ||1||
Another interpretation I read somewhere was “I reversed my breath”. After a bit of research I found out there is a yoga technique called Reverse breathing which goes as follows:
As you inhale expand your chest but at the same time slightly pull in your navel. I was surprised in that this was the very technique I was shown of how to do saas giras simran. This is also what I believe Sant Baba Isher Singh (Rare Wale) says in one of his audio recordings about applying a little pressure on the navel to invoke rom rom simran. Anyone reading please note you are not supposed to pull in the stomach more than half and inch. Its a very slight tug, which should be hardly noticeable. Its NOT kapal bhati!!!!
So with inhale, say Wahe mentally + pull in navel
whilst exhaling, say Guru + release navel.
Takes a bit of getting used to and feels quite strange, but the more you do it the more easier it becomes.
Focus on the sound of the mantar with your inner ears and NOT put your diyan into the navel going in and out