WAY OF THE

SAFFRON

CLOUD.

KULWANT SINGH.

WAY OF THE SAFFRON CLOUD.

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How to Recite the Name of God. A spiritual treatise for the uplift of the humanity.

This is the practical help-book to guide in the recitation of the Name of the Lord.

C -All rights reserved by the author. Dr.Kulwant Singh, 12502 Nightingale Drive, Chester VA 23831, USA. Phone - (804)530-0160, (804)530-5117, email khokharks@aol.com

Started writing this book on Sunday, 13th July,1993. and then again in the 2nd week of February, 1997. Completed on Friday, 30th May, 1997, Residence of Dr.Baljit Singh Sidhu-Dr.Jatinder Kaur Sidhu, at the bank of the junction of James and Potomac rivers.

Published in 1997, by Gurbani Iss Jagg Meh Chanan Parchar Te Parsar Sanstha, 254 Phase II, Mohali, District Ropar, Punjab, India. Phone 172-671455

Printed by -

BOOKS BY THE AUTHOR.

Hemkunt Darshan. 1981. Punjabi, Gurmukhi. Pages 28. A guide for pilgrimage to Sri Hem-Kunt. Published by Atam Parkash Sangat, Batala.

Wahu Wahu. 1991. Punjabi, Gurmukhi. Pages 252. A spiritual treatise on the Naam-Jaap (Technique of reciting the Name of God). Published by Ravi Parkashan, Hall Bazar, Amritsar.

Published by the Academy of Guru Granth Studies, USA.

Parjat. 1993. Punjabi, Gurmukhi. Pages 103. Very selected quotations from Sri Guru Granth Sahib (Holy Book of Sikhs).

Sagar-Nad. 1993. Punjabi, Gurmukhi. Pages 148. Selected quotations from the commonly recited Gurbani (Scriptures of the Sikhs) including Nitnem (Their routine Prayers), with meanings of the difficult words.

Jiwan Marag. 1995. Punjabi, Gurmukhi. Pages 128. Saintly life of S.Mela Singh Khokhar,

Mansrovar. 1995. Punjabi, Gurmukhi. Pages 385. About 8,000 quotations from Sri Guru Granth Sahib, grouped under appropriate headings.

Anhad Ki Dhun. 1995. Punjabi, Gurmukhi. Pages 80. A practical book for practicing the Naam-Jaap (Recitation of the Lord`s Name).

Second Edition, 1997, Pages 88. Updated. Published by Gurbani Iss Jagg Meh Chanan Parchar Ate Parsar Sanstha, Mohali.

Published by Punjabi University, Patiala, Punjab. India.

Sobha Singh Artist. 1995, English, Pages 91. Biography of eminent artist S.Sobha Singh.

Books Waiting publication -

Way of the Saffron Cloud. English. About 150 pages. A practical book on the recitation of the Name of the Lord. Ready for publication.

About half a dozen more books are on the waiting list for printing.

DEDICATION.

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RESPECTED BROTHER AMAR SINGH & Mrs.SARAN KAUR JI.

I think of you deeply. You left us many years back and we still feel that you are with us. Your saintly personality keeps guiding me. You were so calm, composed and with so much of the self control ! Men of your caliber are rare. When I think of you, I clearly see your face. There is no doubt that my subconscious mind silently picked up a good lot from you.

May your noble soul rest in peace !

DEAR BROTHER P.S.KHOKHAR - MOHALI.

I dedicate, " Way Of The Saffron Cloud, " to your sweet memory. Your calmness, forbearance and detachment was an example. After your retirement as a successful engineer, you helped people with selfless service through your art of Homeopathy, Accupressure, Psychotherapy and sound advice, till your peaceful end on the 18th May, 1996.

You were a great soul !

Even now, I derive inspiration from your cherished memory !

MY HERITAGE.

I am proud of my Grand Father Bhagat Boora Mall ji and Parents, Sardarni Isar Kaur and Sardar Mela Singh ji. They lived saintly lives in the discipline of their faith and every one loved them for their lofty principles. They were truthful (Ethical), honest, sincere, compassionate, free from discrimination and they never did any wrong to any one in their thought or deed.

My grand father was gone much before I was born, but I beheld him in my revered father. My parents never gave me any advice. I never had the need of it. They were my living role models. All that I have today is their “Blessing” and I am enjoying it even now, through my children and grand children, too. This is the benevolence of Waheguru (God) but through them.

With humility, I bow my head to them !

ACKNOWLEDGMENTS.

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I am thankful to my elder brother Dr.P.S.Khokhar, Rajauri Garden, New Delhi, for his blessings.

I have high appreciation of all my children for their loving care and active support to my writing-work and for their liberal participation in the printing as well as publication of my books.

I have high esteem of my wife Mrs.Bhagwant Kaur. She revises my works and helps in making final decisions.

I am grateful to the Sikh Heritage Society, Dr.Harmohinder Singh, Dr.Shahbeg Singh Sandhu, Dr. & Mrs.Ranveer singh Achreja, Dr.Gurmukh Singh Wallah, from North Carolina, USA., and Mr. & Mrs. Kirpal Singh Bhogal of Arlington, Texas, USA, for their liberal contributions to the Academy of Guru Granth Studies, for the printing of this book.

My thanks are due to Dr.Bhai Harbans Lal, Arlington, Texas, USA, for his keen desire for me to write such a book in English and for his suggestions.

I am thankful to Dr.Kulbir Singh Thind, San Mateo, California, for his continuous support and every day help in the computer-maneuvering to prepare this manuscript.

I hold Dr.Gurpal Singh Bhullar in my high esteem for advising on the lay out of this book.

I appreciate Mr.Shamsher Singh Puri, Lilburn, Georgia, for his suggestions and comments.

Mr.M.J.Singh, Richmond, Virginia, gave his valuable time to organize and revise this work.

Mrs.Jaspal S. Kulwant K.Khokhar contributed her time to check this work and gave her useful suggestions.

Mr.Harpreet Singh went through the manuscript and the modifications were made according to his valuable suggestions to make the script friendly to the youth in the States.

Mr.Manvinderpal Singh, New Delhi, very kindly checked the lay out of the work.

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CONTENTS. SECTION - I

Title Page

First page - cover. 1

Authorship etc. 2

Dedication. 3

Books by the author. 4

Acknowledgments. 5

About the author. 6

List of contents. 8

Need of the book. 9

About this book 11

The basis of this book 12

Key to the book 13

Roman used in the book 14

SECTION - II

Remembering the Lord. 16

Mantar. 18

Fundamentals. 23

Additional information. 29

Planning. 38

Procedure. 40

Practice. 44

Notes. 53

More aida for concentration. 56

Imporant Topics. 57

Attainments. 61

SECTION - III

Appendix.

SECTION - IV

Naam-Jaap Workshops.

SECTION - I

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ABOUT THIS BOOK.AUTHOR.

Dr.Kulwant Singh Khokhar, generally known as Kulwant Singh, was born at Lalamusa, in district Gujrat, now in Pakistan, on 6th October, 1923, Friday, 5.15 in the morning, to his mother Mrs.Isar Kaur and father Mr.Mela Singh. His father was a senior railway officer.

He did his Matric (High School) from Gujar Singh High School and Graduation from Sikh National College, both at Lahore. In 1947, soon after the partition of India, he joined Arya Medical School, Ludhiana and after that, completed his medical education from the Government College, Amritsar, in 1954.

He was married to Bhagwant Kaur daughter of Sardar Sahib Sohan Singh Sokhi and Mrs.Narain Kaur, Jamshedpur, Bihar, in 1948. Out of their children, three became medical doctors and Gurinder Singh started his Auto-Workshop. Jatinder Kaur was married to Dr.Baljit Singh Sidhu, Arvinder Kaur to Dr.G.C.Barot, Manmohan Singh to Baljinder Kaur and Gurinder Singh to Satinder Kaur. Presently, all of them are settled in the States.

He joined the Punjab Medical Service after doing his M.B.B.S. He was taken up in the P.C.M.S. Cadre, joined it at Kullu, took leave immediately after joining, came down to Batala, started his own medical practice at Cinema Road, in November, 1959, and resigned from the service. He wanted to be close to his aged parents.

He had already done D.O.M.S. from Amritsar, during his service. and while in practice, he did M.S. (Ophthalmology) from The Govt. Medical College, Amritsar, under Dr.Man Singh Nirankari. He started closing the practice gradually from 1985 (When he and his wife visited the States first time), to 1988, when they migrated to the America.

He was fond of hunting, shooting, traveling and enjoyed outdoor life. Beside these, his hobbies were reading, writing and photography. Spirituality was his subject of interest and he often visited the saints. He was the first in starting free eye-surgery camps in district Gurdaspur, at Bhagowal and continued these at Batala. He was a Rotarian, a Mason and member of other clubs and organizations. He started Rifle Club and Atam Parkash Sangat. Under the aegis of this Sangat, he was also, the first in his district to start Kirtan Darbars and to conduct the Hem-Kunt Yatras (Pilgrimages). He and his wife visited Sri Hem-Kunt and Badri Nath, seven times.

His grand father Mr.Boora Mall was known as a Bhagat (Saint). His parents, the practicing Sikhs, influenced him right from his childhood. When in 5th Grade, at Peshawar, Mangal Singh, cook, made him remember by heart some Banis (Prayers) from Nit-Nem (Routine daily prayers). His immediate elder brother Piara Singh Khokhar and he had similar interests and shared them. They both were inducted into the Sikh Faith (Given Amrit - the Holy Drink), when quite young, by Saint Suraj Singh. They learnt a lot on the spirituality, Ayurveda (Indian System of Medicine) and in general, including the quality-life, from the monthly magazine Mastana-Jogi of Sufi Lachhman Parshad of Lahore. His sharing of the spiritual pursuits with his brother continued till his end on 18th May, 1996. In the spiritual search and practice, there was always one or the other saint in their lives. S.Sobha Singh Artist, in last decade of his life, became a close friend of Dr.Kulwant Singh. This saintly eminent Artist, and his teachers turned friends Dr.Karam Singh Grewal, Dr.Man Singh Nirankari and Dr.Harcharan Singh, greatly influenced

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his life. His friend Dr.Tarlochan Singh, introduced him to a learned Saint S. Balwant Singh, of Hasanpur Khurd, Batala. He posseses a very good knowledge of the scriptures.

In 1985, he and his wife, visited Europe, Canada and their daughter Jatinder Kaur and her family in the States. Here, he completed the manuscript of "Artist Sobha Singh," after this he took up "Mansrovar" and started writing other books. His subject is Sikh Faith, Guru`s Teachings (Gurbani) and Spirituality. Till date, his eight books have been published and the present one will be the ninth.

In October, 1994, he and his wife became Citizens of the United States. It became necessary to manage their serious health problems. They stay with their son Dr.Manmohan Singh Khokhar and his wife Mrs.Baljinder Kaur Khokhar. Now, his interest in India is blood relatives in his own and in his in-law`s family, plus a few of his old friends. On his in-law`s side, Mr. & Mrs. B.P.S.Sokhi are real dedicated souls.

In the States, he has entered the circle of the friendship of scholars, Gurmukhs (God oriented persons) and electronic experts. His usual engagement is Naam-Jaap in the morning, Nit-Nem thereafter, service to Sri Guru Granth Sahib, listening the recorded Kirtan (Devotional music) and reading-writing Gurbani for rest of the time. He is running 74, but still, he keeps active within his physical limitations. He had major back surgery and replacement of both knees. He cannot sit or sleep on floor and a bed and chair are essential for him. He takes bland food, almost no sugar and absolutely free from chilies and peppers. His tea is decaffeinated for most of the times.

NEED OF THE BOOK.

When I grew up enough to comprehend the things, I found every one talking of God. I imagined Him to be an old fellow with flowing long snow white beard, soothing white clothes, bejeweled glittering crown on the head, a shimmering rainbow halo around the smiling face and sitting gracefully on the diamond studded golden throne. At occasions, my child-heart caught a fancy that it might be wonderful to meet him. The days of childhood kept flying fast!

My father Mr.Mela Singh Khokhar, was a busy railway officer and mother Mrs. Isar Kaur a house maker. They both were God fearing, religious minded and saintly. Father recited his morning and evening prayers and the Holy Book as his every day routine. Mother would read the scriptures and say her prayer regularly. Both of them meditated on God and recited His Name. Right when I was a child, she taught me Mool-Mantar - the Basic Formula of Sikhs to meditate on God. Our cook Mangal Singh, helped me remember the segments of Nit-Nem - routine prayer, by heart. He was a God-Oriented person.

When as yet we were children, my elder brother Piara Singh, younger sister Gursharn Kour and I were initiated into the Sikh Faith with Amrit - drinking of the Holy Water, by the family saint Suraj Singh from the village Choohewal, about two miles from my home-town Batala, in the district Gurdapur, Punjab, India. I was fully grown up when on my asking, my father disclosed to me the Gurmantar (Guru`s given formula) "Waheguru" (The Wonderful Lord) to recite His Name. All along, the quest for God was there, though mostly dormant and occasionally, I would have the passing spells of inquiring about Him.

In the search of God, my own way, I came across some nice fellows who would very gladly guide me, but at times there were rude and haughty persons. They jeered at my young age, lofty

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aim and inexperience, humbled me into silence and shoved me aside. As the time passed, I found to my utter dismay that I was not alone to have such disheartening experiences.

There were hordes of self-oriented, secretive and deceptive impostors claiming to be the masters. Humble, innocent, sincere and true seekers wasted their time, money and energy, begging them day in and day out, for the way to God. Whenever they looked into their begging bowls dejectedly, they found nothing but humiliation. Without realizing it, they were regular financial pools for the lavish ways of such “Recluses.” How could they afford to let go their hold on their providers ? They kept befooling their disciples.

To my great relief and contentment, I realized that God's way was every one`s way and there was nothing secret about it.

There is nothing to be labeled "Finding God". He is here, all the time - every where. Lost are we ourselves. In fact, we have to look within and find our own selves. We may ponder on God in any way. We don't need the cheats and charlatans to misguide us. If at all a guide is our interest, we should select one very carefully.

God is within. We have to search Him there.. We have to befriend Him. We have to talk to Him -

bwhir FUFn qy CUt pry guir Gr hI mwih idKwieAw Qw ] 5-1002-3 Bahre dhoodhan t.e chhoot pare gur-e ghar hee mahe dikhaya thaa. I have stopped searching Him outside.

God manifested within me - in my heart 5-1002-3.

SB ikCu Gr mih bwhir nwhI ] bwhir tolY so Brim BulwhI ] 5-102-3 Sabh kicchu Ghar meh bahre nahee | Bahre tole so bharame bhulaahee | God is within. Searching Him without, is nothing but mirage. 5-102-3

The aim of this book is to show you one of the way for such an inquiry on your own. This is an effort to make you realize all that you already know. The essence of all this is to leave every thing to God and recite His Name till He manifests within you.

This book is your friend on your Way of the Saffron Cloud - the path of the spirituality. Spirituality is golden and yellowish saffron symbolizes it. May God Bless you.

ABOUT THIS BOOK.

Saffron is the color of the spirituality and an Effortless Way is that of a cloud. Any way which is difficult to understand and hard to follow is not ideal spiritual way. We do need the discipline of every day life but not the constricting compulsions which may make life miserable. We have to tread in the natural way, without any pushing of a domineering, accusing and reprimanding, inhuman force. We don't need high but false promises and snaring tactics of lofty terms expounded in bewildering ways. We need simple, understandable and practical things. We will have to bring down intriguing, so called transcendental meditation and blank Smadhi to their right meanings within reach of every body.

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We will try to walk together on this path, in easy but steady steps and in a comfortable way, stage by stage, to the higher levels of realization of the "Union with God". We will have to start with our own selves to make us fit to undertake this journey. No one from outside can give us any thing and whatever we have to get, will come from within, by our own efforts. There are no secret formulas or any magic techniques to realize God. We have no need to run after impersonators in the garb of holy men. We do need true holy men who practice what they preach, are above the mundane and are constantly immersed in the remembrance of the Lord. We do need their blessings, but any thing that we get, will be through the Grace of God. We will sincerely and honestly work to become worthy of His Grace.

We will have nothing to contradict. We may pick up a useful thing we come across somewhere, leave the rest and keep walking on our own way. Our approach will not be negative and will always have the positive attitude of Charhdee-Kalaa (High morale).

I, very humbly present this work, for the uplift of the humanity, to my brethren in this great country The United States of America.

BASIS OF THE BOOK.

This book has the base of the teachings of the Sikh Gurus and the philosophy of the Sikh Faith. These are universal in nature and are equally applicable to every one professing any faith.

The Sikh religion came into being with the advent of Guru Nanak about 539 years back - nearly coinciding with the time when perhaps, Columbus discovered America. The Sikh religion and America are nearly of the same age.

From 1469 to 1708, over a period of about 239 years, the Sikhs had ten Gurus (Prophets) with one and the same Holy Spirit (Spirituality or light), transferred from the first to the last. The Gurus had their own names but this Holy Light in them is called after the name of the first Guru, "Nanak." The second Guru is "Nanak 2", and the third "Nanak 3" etc. In their hymns, they have denoted themselves as Mahlaa 1, Mahlaa 2, Mahlaa 3 and so on. Mahlaa means a person, usually indicating the feminine gender. Their hymns are compiled in the Holy Book of the Sikhs called Guru Granth Sahib. The Guru is a prophet, Granth the Book and Sahib is to mark respect.

Guru Granth Sahib was compiled by the 5th Guru Arjun Dev ji and was scribed by Bhai Gurdas, a Sikh scholar. It has the Hymns revealed to the Gurus and the compositions of many saints without any discrimination of religion, caste and social level, from the cross-section of the India society. The Holy Book has a sort of " democratic " character and is a source of " Divine Light " for the guidance of the adherents of all the faiths of the world. Its pages were standardized to 1430, containing a little less than 6000, Hymns. The Holy Book was designated the Living Guru i.e. the " Shabad Guru " (The Word) by the last Guru, Gobind Singh (Tenth Master) shortly before his merging with the Lord.

Care has been taken for the instructions in this book to conform to the precedence and the teachings of the Sikh Faith. Theme of the Guru`s teaching is that to seek communication with the Lord, one has to build up the plinth of a very high (Ethical) personal and social life. Wherever appropriate, effort will be made just to touch the building blocks for such a noble living,. In itself, this makes an exhaustive subject fit for a separate book.

The follower of the Guru ( All the Ten Gurus and Guru Grant Sahib as one. ) is called a Sikh and his faith is "Sikhi". The home state of the Sikhs is the Punjab, in the North most part of

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India. They total in number to about 20 million, nearly 2% of the population in their country, but are spread almost all over the world and have immigrated to nearly every prosperous country. Their temple is called a Gurdwara - Abode of the Guru.

Kulwant Singh.

Richmond, Sunday, 13th July, 1993, 10. A.M..

(At present, 12502 Nightingale Drive, Chester VA 23831, USA. 1st June, 1997).

KEY TO THE BOOK.

QUOTATIONS.

Name of the book from which a quotation comes, has been given in the beginning of a reference. For Guru Granth Sahib, it will be GGS. Any quotation with nothing tagged to it, means this is from Guru Granth Sahib. The reference has three columns -

Column one = The author. The numericals in the first column denote the number in the sequence of the Guru in the order of his Guru-ship. For the authors other than the Gurus, their names have been given.

The Sikhs have ten Gurus. The hymns in their Holy Book Sri Guru Granth Sahib, were composed by the following six, only -

1st = Guru Nanak Dev. 2nd = Guru Angad Dev. 3rd = Guru Amar Das.

4th = Guru Ram Das. 5th = Guru Arjun Dev. 9th = Guru Teg Bahadur.

To their compositions, 1, 2, 3, 4, 5, 9, is prefixed, respectively.

Tenth Guru Gobind Singh did not include his writings in the Holy Book. His collections are in the Dasam Granth - Book of the 10th Master. To his compositions, "10" is added and it is read out as "Paat.shahee D.asveen`"( Tenth King - Master).

Column two = Page number is given here.

Column three = It is for the line number.

Example - 1 - 32 -5

1 = First Guru, Guru Nanak Dev | 32 = It is page number | 5 = Line number.

Guru Granth Sahib has been standardized in the recent past to have a universally fixed number of 1430, pages and in one completely written page there are 19 lines, counted from above downward. From printer to printer, the page number may vary by a page or so, for a few lines at the start and end of a page. To eliminate this minor variation, the Sainchis sYNcIAW (Volumes, parts) of Sri Guru Granth Sahib, published by Sharomani Gurdwara Parbandhak Committee, Amartsar, have been adopted for tagging the references to the quotations from this Holy Book.

The quotations have been reproduced in their original Gurmukhi (Guru`s own) script, with their Roman. The English version is by the author himself. It is a broad transliteration to make it simple to grasp the essence.

The characteristic Terms have been explained at the site or under a special headings.

ROMAN.

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To render Gurmukhi in Roman, the following characters have been used. It is the same for the lower or the upper box. This is practically easy Roman writing on the computer key-board for day to day work and a sophisticated software is not needed. It is equally possible to work it on the typewriter or manually. This is very easy and you wont have problem even if you don`t exactly remember the modifications.

PHONATION.

Laggan` - Appendages used for modifying the phonation -

a = as a bridging character not to be stressed like Aa in phonation. Also, used to clarify phonation. leI laee

aa =Kann:aa w or aaer.aa+kann:aa Aw ae = Laavaan` sy aae = d.ulaavaan` sY

ou = aun`kar. sound at starting letter such as oor.aa+aun`kar. auT

u = aun`kar. at the end letter krhu or under other letters. duD = d.ud:h

oo = d.ulaaen`kar. sU o = hor.aa so o/ oor.aa+hor.aa E au = kan:naur.aa sO O

e = Sihaaree to end letter hir har-e i = sihari to other letters iht hit

ee = Bihaaree kI kee For ad:hak ` double letters have been used.

Double Letters may be used to lay emphasis: Mann instead of Man mn

PUNCTUATION

- = To help make the phonation distinct. hir Har-e paa-e d:heaa-aae etc.

| = Period (Regular . avoided). It may not be used if it is single line.

Free punctuation (Not assigned to a character), symbols etc. for your use -

, / ? ' " \ = * ( ) [ ] { } - _ & ^ % $ # @ ! ~

COMPOUNDED LETTERS.

d = daddaa f d. = d.ad.-d.aa d d:h = d:ha-d:haa D dh = dha-dhaa F

n = nan:naa n n. = n.aan`n.aan` x n: = tippee M n` = . bin:d.ee

r = raaraa r. = r.aar.aa V k. - k.n:k.aa | y. = y.n:y.aa \

t = taaen`kaa t t. = t.at.t.aa q t: = t:at:aa T

SIMPLE DOUBLED LETTERS.

Kh = khakhaa K gh = ghaghaa G ch = chachaa c

chh = chhachhaa C jh = jhajhaa J ph = phaphaa P bh =bhabhaa B

SINGLE CHARACTERS.

s = sassaa s h = hahaa h k = kakkaa k g = gaggaa g

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j = jajjaa j b = babbaa b m = mammaa m r = raraa r

l = lallaa l l.. = l. l.al.l.aa y = yayaa X v = vavvaa v

SUBSCRIPT LETTERS.

; has been used to indicate subscript characters.

h; = subscript hahaa H ch; = subscript chachaa ç t; = subscrit taaen`kaa †

t.; = subscript t.at.t.aa œ n; = subscript nan:naa ˜ v; = subscript vavvaa Í

SUBSCRIPT SYMBOLS.

r; = subscript raraa R h.; = oud.aat (halat.), subscript ha @y; = yaksh, subscript X yayaa ´

SYMBOL ON SIDE

: = Ú visarg hw ( m Ú = mhlw ) haa

SPECIAL SOUNDS.

sh = shashaa S g.= g.g.aa Z kh. = kh.kh.aa ^ z = zazaa z f = fafaa &

Roman. Especially when not giving the Gurmukhi-original in Roman, commonly used spellings for it may be used i.e. Ji instead of Jee, Bhai and not Bhaaee, Waheguru and not Vaaheguroo, Gurdas and not Gurdaas, Farid and not Fareed etc.

When giving Roman of the original in Gurmukhi, I have kept in mind the freedom of writing and didn`t try to be very rigid with making the substitute characters.

SECTION - II

REMEMBERING THE LORD.

Why Remember God?Very humbly I begged Bhagat (Saint) Kabir, “Why should I recite the Name of God ?” He beamed and bemused he said -

gur syvw qy Bgiq kmweI ] qb ieh mwns dyhI pweI ]

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ies dyhI kau ismrih dyv ] so dyhI Bju hir kI syv ]Bjhu guoibMd BUil mq jwhu ] mwns jnm kw eyhI lwhu ] kbIr-1159-7Gur sevaa t.ae bhagat. Kamaaee | T.abb eh maanas d.aehee paaee |Iss d.aehee kou simarhe d.ev | So d.aehee bhaju har-e kee saev |Bhaj-hu guaubin:d. bhoole mat.t. jaahu | Maanas janam kaa aehee laahu |By serving the Guru and devotional worship of the Lord, this human body is obtained and even the gods long for it (God can be worshipped in the physical body. The gods have subtle bodies and so, they can`t do it), so venerate it and with it remember God. || 1 || Remember the Lord and never forget Him. This is the gain of the human incarnation. Guru Granth Sahib, Kabir-1159-7.

What Gains Remembering God?It removed my doubts about the purpose of my present journey in this life, to this world. I have come to settle the accounts of my previous births. Were there my births before and had I been incarnating and transmigrating, is another subject. I have to believe the statements of the great saints and the Gurus who were the Masters of this science. But still, seeking a further clarification, I bowed to my Fifth Master Guru Arjun Dev ji and beseeched, “ What is gained by reciting the Name of God ?” He very kindly narrated -

ismrau ismir ismir suKu pwvau ] kil klys qn mwih imtwvay ] 5-262-10 sMkyq vjoN AStpdI dw ArMB

idqw hY simrou simre simre sukhu paavou | kale klaes t.ann maahe mitaavou | 5-262-10 Start of Ashtpadi, given as a reference. Be constantly in remembrance of Him, and find peace. Your worry and frustration shall be dispelled. Remember in praise the One who pervades the whole universe. His Name is chanted by the countless, in so many ways. The Vedas, the Puraanas and the Simritees, the purest of utterances, were created from the One Word of the Name of the Lord. That one, in whose soul (Subconscious) One Lord dwells , his praise is beyond measure. Lord, save me along with those who yearn only for the blessing of beholding You || 1 || Sukhmani the jewel - giver of the peace of mind, is the immortal Name of God. Its place is the mind of His devotees. || Pause || Remembering God, one does not have to take birth again. Remembering God, the time of death is no more. Remembering God, death is eliminated. Remembering God, oneÕs enemies get back. Remembering God, no more obstacles. Remembering God, one remains aware of Him night and day. Remembering God, one is not touched by fear. Remembering God, one does not suffer sorrow. Remembrance of God is in the Company of the holy. All treasures, O Nanak, are in the Love of the Lord. || 2 || Remembrance of God is the giver of cooked foods and other eatables, miraculous powers and nine treasures (Wealth of all types). In the remembrance of God are knowledge, meditation and the essence of wisdom. In the remembrance of God, is the recitation of His Name and devotional worship. In the remembrance of God, duality is removed. In the remembrance of God, are purifying baths at places of pilgrimages. In the remembrance of God, one attains acceptance in the Place of the Lord. In the remembrance of God, all that is good happens. In the remembrance of God, one is

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successful. They alone remember Him, whom He inspires to do so. Nanak touches the feet of such beings. || 3 || The remembrance of God, is the highest of all deeds. In the remembrance of God, even ordinary are saved. In the remembrance of God, desires are quenched. In the remembrance of God, one becomes all knowing. In the remembrance of God, there is no fear of death. In the remembrance of God, hopes are fulfilled. In the remembrance of God, mind gets cleansed. The immortal Name of the Lord, places Him in the heart of the devotee. God resides on the tongue (Words) of His Saint. Nanak is the slave of His such slaves. || 4 || Those who remember God are wealthy. Those who remember God are respectable. Those who remember God are accepted by Him. Those who remember God are distinguished ones. Those who remember God have not to depend on others. Those who remember God rule (The hearts of) others. Those who remember God stay in comfort. Those who remember God are immortal. Only those remember Him, to whom He is benevolent. Nanak bows to such beings, who remember Him || 5 || Those who remember God, selflessly help (Compassionate) others. Those who remember God, are held in high appreciation. . Those who remember God, their faces glow. Those who remember God, enjoy all he comforts. Those who remember God, conquer their souls (Subconscious - mind). Those who remember God, have pure ways. Those who remember God, have all the joys. Those who remember God, are close to God. By the kindness of Saints, he constantly stays in the awareness of God. Nanak, His remembrance comes by the perfect luck. || 6 || By remembering God, goals are achieved. By remembering God, one never grumbles. By remembering God, he speaks of the virtues of God (Praises Him). By remembering God, one achieves equipoise (Balance. Remembering Him becomes his habit, second nature) . By remembering God, one gets set in the firm faith on Him. By remembering God, one attains His knowledge. Remembrance of God, is the Celestial Music. The comforts from the remembrance of God, are endless. Only by the kindness of the Lord, one can remember Him. Nanak seeks the refuge of those, who remember Him. || 7 || Remembering the Lord, His devotees get revealed . Remembering the Lord, the Vedas were created. The practitioners of remembering the Lord, become adepts, celibates and philanthropists. Remembering the Lord, the lowly become known all over. Remembrance of the Lord, is the cause of the creation of the world. Remember, remember Creator the Lord. Remembrance of God leads to His Visible Form. In the remembrance of the Lord, the Formless (He Himself) is there. By His Grace, He bestows His Realization and the devotees attain it through remembering Him. || 8 ||

Guru Granth Sahib, 5th Guru, Page 262, Line 10. Sukhmani Sahib, First Ashtpadi.

I listened to the Guru`s Words very attentively. I was amazed to find that the remembrance of dear God was (And is) governing body, mind and soul for its development to live the life of dignified ethics, oriented to Him and to His Creation. Well dear, perhaps, you have skipped a lot to hurriedly browse through. Please, read again, again and once again, concentrating on each Word of the Guru. You will be surprised to find the deep secrets revealed to you in his each Word. I know, it is not easy, but the wonderful things come in a little harder way. We have to deserve by working for them. You also, know it.

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If we want to remember God for the worldly gains, there is nothing wrong in it, but it won`t be something real great. We should do it for the spiritual gains, self-culture and for the realization of God.

Why Remember Him When Even the Saints Die?Not only the saints but even the Gurus died and this is the way of life and the world-order. Any thing that gets born, must go away -

Driq Awkwsu pwqwlu hY cMdu sUru ibnwsI ] bwidswh swh aumrwv Kwn Fwih fyry jwsI ] rMg quMg grIb msq sBu loku isDwsI ] kwjI syK mswiekw sBy auiT jwsI ] pIr pYkwbr AaulIey ko iQru n rhwsI ] rojw bwg invwj kqyb ivxu buJy sB jwsI ] lK caurwsIh mydnI sB AwvY jwsI ] inhclu sc uKudwie eyku Kudwie bMdw AibnwsI ]Ê5-1100-8D:harat. Aakaas paat.aalu haae chand.u sooru binaasee | Baadesaah saah oumraav khaan dhaahe daerae jaasee | Ran:g t.un:g gareeb mast. Sabhu loku sid:haasee | Kaajee saekh masaa-ekaa sabhae out:he jaasee | Peer paaekaabar aouleeae ko thiru naa rhaasee | Rojaa Baag Nivaaj Kataeb vin.u bujhae sabh jaasee | Lakh chouraaseeh maed.anee sabh aavaae jaasee | Nehchalu sach Khud.aa-ae aeku Khud.aa-ae ban:d.aa ab-enaasee |The earth, sky, moon and sun will come to an end. Kings, money-lenders, the title-holders (Officers, the rich) shall leave, their places becoming ruins. The poor, the rich, the humble, contented ones, will go away. The judges, preachers and the worshippers, shall move off. The saints, prophets and the miracle-doers, none will stay. People will hardly realize (The Lord through) fasts, calls to pray, prayers, the Holy Books and will depart. 8.4 million creatures on earth shall keep coming and going. Eternal is only the Lord and one that serves Him. 5-1100-8

It does not mean that when nothing is immortal, why pray. We pray to have its gains here and now, to make progress and become ethical and God oriented persons, to make the planet earth a happy place to live. Naam-Jaap brings peace of mind, calmness, humility, tolerance, indiscrimination, to stay in the will of God, high morale, compassion, strength to forgive, selfless service to others and universal love, beside all other good qualities. It cleans us of our vices. We become good citizens, model for others. Other gains of the Naam-Jaap and prayer are in addition to these.

Does God need me to remember Him?Under the influence of our belief and faith, we presume God to be a neutral judge, do not expect Him to get influenced by the deeds of any person and what reaches Him is our humble, sincere and single minded prayer. Whatever we do, is for our own selves and not for Him. In the time of our need, He is our Shelter and Support, without which we can easily loose our mind and get lost. He is our Friend in our difficult times and gives us strength to bear the adverse circumstances. It is for our own good to know and keep close to Him, so that in any eventuality we have not to search for Him and He is not something new and unknown to us. Best way to befriend Him is to pray and practice the Naam-Jaap. Do this and see the effect for yourself. It is the best prescription for attaining peace of mind and to stay in a high morale. Since the time immemorial, people have been experimenting this and Prophets have been advising and guiding to do this. It is not something new for us to question. If you have questions, practice and find the truth for yourself.

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How to Get His Grace?Then, I pleaded with the First Guru Nanak Dev ji, to kindly tell the way to gain His Grace -Pyir ik AgY rKIAY ijqu idsY drbwru ]muhO ik bolxu boolIAY ijqu suix Dry ipAwru ]Phaer kay aggaae rakheeaae jit.u d.issaae d.arbaaru |Muhau kae bolan.u boleeaae jit.u sun.e d:harae peaaru |What offering should I make by which I may get acceptance to God ? What should I say to win His love ? GGS, 1-2-4. Jaappu ji Sahib.

The Master smiled. Benevolently, he disclosed - AMimRq vylw scu nwau vifAweI vIcwru ]Amr;it. vaelaa sachu Naaou vadeaaee veechaaruIn the early morning hours, chant the True Name of Godand contemplate on His Glory. G.G.S.1-2-5. Jaappu ji Sahib.

How to Remember God?I understood that most important thing was to chant the Name of the Lord. I requested, “Sir, how should I recite the Name of the merciful God ?” Guru ji instructed -

AMqir guruU AwrwDxw ijhvw jp gur nwau ] nyqRI siqgur pyKxw sRvxI sunxw gur nwau ] 5-517-14An:t.re Guroo aaraad:hn.aa jehvaa Jaapp Gur Naaou |Naet.r;ee Sat.egur paekhn.aa sarvan.ee sun-n.aa Gur Naaou | Mentally, remember God and verbally, recite His Name.Visually, behold Him and aurally, listen to the recitation of His Name.5-517-14

krin hir jsu nyqR drsnu rsin hir gun gwau ]bilhwir jwey sdw nwnku dyhu Apxw nwau ] 5-988-7Karne Har-e jassu naetr; d.arsanu rasne Har-e gun gaaou |Balehaare jaa-ae sadaa Naanaku d.aeh Apn.aa Naaou |With ears the Lord`s praise, seeing Him with eyes, with tongue saying His praise. Forthis, Nanak is in His high appreciation and begs for the boon of His Name. 5-988-7

ihrdY jpau nyqR iDAwnu lwvhu sRvnI kQw sunwey ]crxI clau mwrig Twkur kY rsnw hir gux gwey ] 5-1204-19Hird.aae Jaapou naet.ar; d:heaanu laavhu sar;vanee kathaa sunaa-ae |Charn.ee chalou maarag-e t:haakur ko rasnaa Har-e gun. gaaou | In mind, recite His Name. Fix eyes (Inner eyes - third eye) on Him.

With ears listen narrations about Him.With feet, go to the Master. With tongue, praise Him. 5-1204-19

pwv suhwvy jW qau iDir juldy sIsu suhwvw crxI ]muKu suhwvw jW qau jsu gwvY jIau pieAw qau srxI ] 5-964-6Paav suhaavae jaan` t.aou d:hire juld.ae seesu suhaavaa charan.ee |Mukhu suhaavaa jaan` t.ou jass gaavaae jeeou paeaa t.ou sarn.ee |Blessed are the feet if these take me to you. Blessed is the head if it bows at your feet.

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Mouth is blessed if it sings your praise. Blessed is the mind if it takes to your refuge. 5-964-6

Bhagat Ravidaas ji added -icq ismrnu krau nYn Aivlokno sRvn bwnI sujsu pUir rwKo ]mn su mDukru krau crn ihrdy Drau rsn AMimRq rwm nwm BwKau ]

rivdws-694-10Chit. Simranu karou naaen avelokno sar;van baanee sujasu poore raakhou | Mann su mad:hukaru karou charan hirdae d:harou rasan amr;it Raam Naam bhaakhouWith mind, remember the Lord. With eyes. Keep him (See) in your eyes.

Keep ears filled with the Hymns of His praise.Make heart (Mind) a bee (Seeker). Keep bowing to the Master. With tongue repeat His Name. Ravidas-694-10

I learnt from my revered Masters that the recitation of the Name of God was the essence of every thing.We have to remember God and make best use of the early morning calm hours, when there is no disturbance and we can focus our mind on Him. But, must we do it ? Yes, the Guru says so and we have to have our faith in him.Material science is How and Why. Spiritual science begins and ends with Faith. If my faith is weak or I am lacking in it, it is my fault, I haven’t knowledge of it. This aspect of life is foreign to me. I never cared to know about it and felt bothered to listen on this subject. I had time for every thing else, but not for this.I profess a faith but I do not know what it is. I do not observe its edicts but do claim to belong to it. If some one asks about it, I have no answers. What have I to answer others, I myself feel tired of it and question my faith. I question because I know nothing about it. I have How and Why only. I am totally empty and so, I am filled with How and Why. Same is the reason that the spiritual topics bore and tire me . I am blank about my faith because I did not have any role-model, it was not practiced in my environment, I was never introduced to it, the canopy of God was not spread over me and I never associated myself with my faith.To quieten the mind, I need to know my faith. I can know only if I experience it. I can do so (Experience) if I have inclination for it and can have this by having faith in God. The Faith comes first. I can as well, develop faith by persistent practice in it. This will set it in my mind.All that Guru ji told, revived my faith. To talk to my precepts, I have to carefully read, recite and listen to what they dictate. After listening, I have to accept it. Accepting is applying it to my daily life. I have to observe the discipline of the Guru. Sri Guru Granth Sahib is my Living Guru. To talk to my Gurus, I need to read it with attention and understand it.I have come to believe that the life is to evolve and we evolve by taking the Name of God. Repeated recitation of His names fixes Him into our subconscious, may be through the process of self-hypnosis. Once He is within us, we will do only good and nothing but good.How should we recite His Name ? We can do it in any way it pleases us. There is full freedom for doing it and no binding. We have simply to say Waheguru, Waheguru, Waheguru. We have to keep calling on Him, silently, as well as by speaking it out. The only thing is absorption in Him and for this we put in efforts to control our minds.

kbIr kwm pry hir ismrIAY Aysw ismrhu inq ] kbIr-1373-5Kabeer kaam parae Har-e simreeaae aaesaa simrhu nit.

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Kabeer, remember God as you do when caught in a problem! Kabeer-1373-5

It is high time that we share our experiences for controlling the mind. Now, we will talk about how to do it and remember God.

NAAM JAAP.

Naam-Jaap is to remember the Benevolent Lord. Naam is the Name and Jaap means the recitation. Recitation of the Name of God. Practice of the Naam-Jaap is the highest human virtue. It is panacea for getting the peace of mind and for the realization of the Real Self Any one of any faith, with a few adjustments in this write-up, can use it to practice it for his evolution - development of the virtues and elimination of the vices i.e. preparation to enter higher spiritual domains and realize the Self (God factor in the creation and the Creator).

INTRODUCTION.NAAM-JAAP, the repetition of the Name of God, may simply be called "Jaap." Naam-Jaap is the primary thing for a Sikh. Nit-Nem (Routine prayer) and recitation of Gurbani (Scriptures) is none the less important. In the Sikh Faith the Name for God is "Waheguru" ( vwihgurU The

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Wonderful Lord !). For the Sikhs, only the repetition of the word Waheguru, done in any way and nothing else, is the Naam-Jaap.Thinking about the meanings of the word Waheguru (vwihgurU) and attributes of the Lord, will not be a Naam-Jaap. It will be the contemplation on the characteristics of the word Waheguru and God, which means Meditation on Him, but not the Naam-Jaap. Of course, knowledge about the word Waheguru and the Lord, will always be there in the background of the mind, when reciting His Name.The Naam-Jaap is absolutely free from the limitations of the time (When and how long to do it?), place (Where to do it - geographical regions and place), person, sex, age (Who should do it?), social status (Rich, poor, position and influence), faith (Sikhs or Non-Sikhs) and groups (Organizations, societies and their laws etc.). Naam-Jaap is not bound by any specific method and every technique is subservient to it. The only condition is that it has to be done with concentration and for this, generally, a set procedure is adopted at least till the proficiency is achieved. The methods may be widely different, but the purpose is the same.To get accustomed to a technique needs effort, perseverance and persistence. You have to be steadfast, regular and patient in your practice. It has to be done with total Tyag (Detachment, Surrender to God), Nimrata (Humility), love and constant prayer for his Nadar (Blessing, grace, compassion, mercy). We do it for our spiritual evolution and should not expect any thing worldly out of it. It is very cheap to yearn for supernatural powers. Sometimes, it is done to get the wishes fulfilled and though not much approved, it is fine with the person doing it. If it is to seek supernatural powers. there is a danger of the person becoming egoistic and going astray. It is better to avoid asking the achievements of others, especially if the relationship is formal. If you possess the discriminating vision, just on meeting you can guess the spiritual-level of the other person. Some one may be able to give you only a momentary glimpse of his spirituality, but for the attainment in this field, you will have to work for it yourself. No one can give you any thing ready made. By praying to some one or at some place, your wishes may get fulfilled, but these are earthly things. It is different with God and the Sikh-Gurus (In other faiths, their prophets). They are above any question, are all powerful and can give any thing for any one.For the attainments we do Naam-Jaap and for this, we use a formula called a Mantar (Mantra). So, we should discuss it, now.

MANTAR.Mantar (Mantra) is the formula which a master gives as Deekhsha (Deekhya. What the Guru gives to a deserving candidate. Gift of Mantar with advice to work on it.) to his disciple to recite for the spiritual attainments. A Mantar is created by the Guru (Master) and it has his spiritual-energy (Power) in it.For the Naam-Jaap, we need a Mantar and its recitation is the central thing -

hir kw nwmu dIE giur mMqRü ] 5-190-9Har-e kaa Naamu d.eeou Gur-e mant.r;uThe Precept gave me God`s Name as the Mantar (For Jaap, recitation). 5-190-9

gur kw bcnu jip mMqu ] 5-895-7Gur kaa Bachanu Jaappe mant.uThe Guru`s Word (Waheguru - God,) is for Jaap (Recitation). 5-895-7

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rYix idnsu jpau hir nwau ] 5-893-4Raaen. D.insu Jaappou Har-e NaaouDay and night (All the time) recite the Name of God. 5-893-4

The Naam-Jaap is the repetition of the Name of the Lord - whatever the Name be, depending on the faith -Sikhs = Waheguru. Hindus= Hari, Ram, Om, Shiva etc.Muslims = Khuda, Allah, Rabb etc. Christians = God.

Different sects of the same faith may have their own Names or Symbols for God. Taking the Name of God means remembering Him. In a disciplined practice, it is undertaken by a definite Mantar (Mantra). In the Sikh, some types of Mantars are -

Gur Mantar. gur mMqrThe Guru gave me the Mantar : God`s Name. 5-190-9

See the quotation given above.

clq bYsq sovq jwgq gur mMqRü irdY icqwir ] 5-1006-19Chalat. Baaesat. Sovat. Jaagat. Gur Man;t.ar;u rid.aae chit.aareWalking, sitting, sleeping and waking, recite in mind the Guru`s Mantar. 5-1006-19

Waheguru vwihgurU The formula given by the Sikh Gurus (Prophets). It is the word "Waheguru" - their "Naam" or the name of God. "Waheguru," means the Wonderful Lord ! (Wow !). "Wahu," is the Wonderful, Gu means darkness and Ru is its dispeller (light which removes darkness) - the Giver of Knowledge (The Wonderful Giver of Knowledge - Dispeller of the Ignorance !).The Bhatts were the seekers of the truth. Their "Bani," (Hymns) in the Guru Granth Sahib (The Holy Book of the Sikhs), gives the Name of God as Waheguru -

kIAw Kylu bf mylu qmwsw vwihgurU qyrI sB rcnw ] 1403-17, svIey mÚ4 Keeaa khaelu badd maelu t.amaasaa Vaaheguroo t.aeree sabh rachnaa This wonderful creation is a great play of yours, O Vaaheguroo (Lord)! 1402-17- Savaeeae M:4

Acceptance of these Hymns of Bhatts, by the Fifth Gurus for their entry in to the Holy Book, means that the word Waheguru and its recitation was approved by him. The Sikh Gurus as well, ordained to recite this word Waheguru, in their messages (Hukam-naamahs - their dictates) to their selected disciples. The same is instructed at the time of inducting a fellow into the Sikh faith by giving Amrit (Drink bestowing immortality - the life-everlasting). In their Bani, the Gurus use abbreviation "Wahu" for recitation -

vwhu vwh gurisK inq sB krhu gur pUry vwhu vwhu BwvY ] 3-515-13 Vaahu Vaah Gur Sikh nit sabh karhu Gur poorae Vaahu Vaahu bhaavaae The Guru likes (Approves, accepts) this Word "Vaahu" and you all should recite it always. 3-515-13

Bhai Gurdas, a great Sikh Scholar, who scribed Guru Granth Sahib, says -vwihgurU gur mMqR hY jip haoumY KoeI ] vwrW Bw: gurdws, vwr 13

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Vaaheguroo Gurmantar haae Jaape houmaae khoee "Waheguru" is the Guru given formula and its recitation destroys the ego. From Vaaraan` Bhai Gurdas, Vaar 13

Creation of the word “Waheguru,” as explained by Bhai Gurdas -siqjuig siqgur vwsdyv vvw ivsnw nwmu jpwvY ] duAwpuir siqgur hrI ikRsn hwhw hir hir nwmu jpwvY ] qyqy siqgur rwm jI rwrw rwm jpy suKu pwvY ] kiljuig nwnk gur goivMd ggw goivMd nwmu AlwvY ] cwry jwgy chu jugI pMcwiex ivic jwie smwvY ] cwry ACr ieku kir vwihgurU jpu mMqRü jpwvY ] jhW qy aupijAw iPir qhW smwvY ] Bw:gurdws, vwr 1, pauVI 49Sat.ejuge Sat.egur Vaasd.ev vavvaa Visnaa Naamu Jaapaavaae | D.uaapure Sategur Haree Kr;isan haahaa Har-e Har-e Naamu Jaapaavaae | T.aet.ae Sat.egur Raam jee raaraa Raam Jaapae sukhu paavaae | Kalejuge Naanak Gur Govind. Gaggaa Govind. Naam alaavaae | Chaarae jaagae chahu jugee Pan:chaa-en. Viche jaa-ae smaavaae | Chaarae achhar iku kare Vaaheguroo Jaapu Mant.r;u Jaapaavaae | Jahaan` t.ae oupjeaa phir-e t.ahaan` smaavaae | In Satjug (Satyayug, Period I, the Age of Truth) the prophet was Vasdev and his Word “Vava - V” was recited. In Duapar (Davapar, Period II), the Master was Hari-Kisan and recitation was done of “Haha - H.” In Treta (Third Period), the Satguru (True Master) was Ram and to attain the peace of mind, “Rara - R” was the Mantar (Mantra). In Kaljug (Kaliyug, Present Dark-Age, IVth Period), the Guru is Nanak - Gur Govind and “Gagga - G” is for reciting the Word Govind. All these four Words (V,H,G,R) had their time in their ages and they combined to reach their source - the Fifth Word “Waheguru” (Va He Gu Ru).

In saying out V and W , have the same sound and somehow, W is generally used to write Waheguru.

Some add to “Waheguru," "Sat-Naam," which means the True-Name (Truth). This is an adjective to "Waheguru" and they say out "Sat Naam - Waheguru" -

sRI siq nwmu krqw purKu gur rwmdws icqh bsY ] sveIey mÚ4-1404-4Saree Sat.e Naamu Kart.aa Purakhu Gur Raamd.aas chitah basaaeSat Naam (True Name i.e. Immortal) Lord the Creator, resides in the mind of Guru Ramdas. Savayeae Mahla 4-1404-4

Mool Mantar. mUl mMqrThe following stanza is called the "Mool Mantar," i.e. the Basic Formula - < siq nwmu krqw purKu inrBau inr vYru Akwl mUriq AjUnI sYBM gur pRswid ] 1-1-1

Ik-O-an:-kaar Sat.e-Naamu Kart.aa-Purkhu Nir-bhou Nir-vaaeruAkaal-moorat.e Ajoo-nee Saae-bhan: Gur-parsaad.e.

(Hyphens have been used for easy reading)."One, All Pervading God, Ever a Truth, the Doer, Fearing (A subject to) none (Greatest of all), Animosity (His will prevails) with no one, Unbound by time, Free from Birth and Death, Self Created, Realized by His Own Grace." 1-1-1

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The Guru Granth Sahib starts with this Mool-Mantar. It also, is for Jaap i.e. repeated recitation, but this will be called "The Jaap of the Mool Mantar" and not the Naam-Jaap. This formula is the description of God - The Mool Mantar is a long sentence and for the Naam-Jaap, the word "Waheguru" is used, which is short and so, easier to repeat and to get concentration. As well, only this word is the Naam and the Mool-Mantar is its description.

mUl mMqRü hir nwmu rswiexu khu nwnk pUrw pwieAw ] 1-1040-19Mool-Mant.r;u Har-e Naamu rasaa-en.u kahu Naanak pooraa paa-eaaNanak says, “ I have found the Mool-Mantar (Root-Formula) - real panacea,Name of the Lord”.

Beej Mantar. bIj mMqr Seed Formula. "Ik-Oankar" as written in the Gurmukhi langage used for scribing the Holy Guru Granth Sahib < The is the shortest formula. bIj mMqRü srb ko igAwnu ] 5-274-16

Beej mant.r;u sarb ko gianu | May all be blessed with the knowledge of Beej-Mantar. 5-274-16

bij mMqRü lY ihrdY rhY ] byxI-974-11 Beej Man.tr;u laae hird.aae rhaae | Keep Beej-Mantar in the repository of your heart. Baen.ee-974-11

Beej-Mantar means, "One, All Pervading God," and it symbolizes Gur-Mantar and Mool-Mantar. For this reason, it is known as the "Beej Mantar" - the giver of other Formulae. The Sikhs have been prescribed Waheguru for their Naam-Jaap and not Ik-Oankar. It is useful as a Symbol to focus attention by Gazing on it. Ik-Oankar represents the Sikhs and their philosophy. This is the emblem on their flags (Nishan Sahib) and is also, seen on the Gurdwaras - their places of worship.It is not yet possible to conveniently transmit Gurmukhi script or Ik-Oankar written in this language, through Internet. A Symbol will mean "Ik-Oankar" as it is in Gurmukhi and given in Sri Guru Granth Sahib. Ask someone to write it down for you, if so needed.

Mala Mantar. mwlw mMqrIt is the Hymns in a Sequence, developing the same thought step by step, as it is mostly in the subsequent "Pauris" (steps) of Jaappuji Sahib (The Sikh Morning Prayer). Some recite such a composition many times a day.

hir jip jwpu jpau jpmwlI gurmuiK AwvY swdu mnw ] 1-1332-11har-e Jaape jaapu Jaapou Jaapmaalee gurmukhe aavaae saad.u manaaWork on the rosary of the Name of God and you will enjoy the discipline of the Guru. 1-1332-11

Maha Mantar. mhw mMqrThe Great-Formula. A good many do its Jaap. This is Mool Mantar plus the first Salok of Jaappuji Sahib, from “Ik-Oankar Sat.e-Naamu Kartaa Purukhu......” to “Aaade Sachu | Jugaad Sach | Haaebhee Sachu Naanak Hosee Bhee Sachu |” It means, God is the Truth, it was and will

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ever be so!” . (This is according to Sant Hardev Singh of village & post office Loohlon near Chandigarh.)

< siq nwmu krqw purKu inrBau inrvYru Akwl mUriq AjUnI sYBM gur pRswid ]

] jpu ] Awid scu jugwid scu ] hY BI scu nwnk hosI BI scu ] Ik-O-an-kaar Sate-Naamu Kartaa-Purkhu Nir-bhou Nir-vaaeru Akaal- moorate Ajoo-

nee Saae-bhan: Gur-parsaade |Jaapu| Aad.e sach jugaade sach | Haae bhee sachu Naanak hosee bhee sachu |

One, All Pervading God, Ever a Truth, the Doer, Fearing none, Animosity with no one, Unbound by time, Free from Birth and Death, Self Created, Realized by His Own Grace. Recite This (Recite His Name). He is the truth from the beginning, He is the Truth and he will ever be the Truth. 1-1-1

mhw mMqRü nwnk kQY hir ky gux gweI ] 5-814-10Mahaa Mant.r;u Naanak kathaae Har-e kae gun. gaaee.Nanak recites the Maha-Mantar (Great Formula) by praising God. 5-814-10

mhw mMqRü gur ihrdY bisE Acrj nwmu suinE rI ] 5-384-4Maha-Mant.ar;u Gur hirdaae baseou achraj Naamu suneou-reeI heard the wonderful Name of the Lord. Its place is the “heart” of the Guru. 5-384-4Mind of the Guru is the seat of the wonderful Name of the Lord. I heard the wonderful

Name of God and the Guru placed it in my mind. Guru`s Maha-Mantar occupied my mind and I heard the wondrous Name.

Gurbani as a Mantar. gurbwxI Aqy mMqrGurbani is all that is scribed in Guru Granth Sahib, plus that composed by Guru Gobind Singh. It is in the poetry as "Shabads" (Hymns). Some keep reciting the same Shabad as their Shabad-Jaap. Every word of Gurbani is a Mantar -

scu mMqRü qumwrw AMimRq bwxI ] 5-562-16Sachu mant.r;u t.umaaraa Amrit. Baan.eeCelestial Bani (Word) is Your Mantar. 5-562-16

The Source of The "Naam" is "Gurbani," and every word therein is venerable and it has the mystique as well as the spirituality of the Gurus.

gurbwxI vrqI jg AMqir iesu bwxI qy hir nwmu pwiedw ] 3-1066-4Gurban.ee vart.ee jag ant.ar isu ban.ee t.e Har-e Naamu paa-aed.aaGurbani has established itself in the world and it is the source of the Naam. 3-1066-4

There are more than 54,000 verses in the Holy Granth and not only each of it, but its every word has the power of a Mantar. A Sikh is required to do Naam-Jaap, recite Nit-Nem (Daily prayer) and is welcome to read, write and repeat the recitation of Gurbani as much as desired. Some,

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recite Jaappuji Sahib many times and even Sukhmani Sahib, more than once every day. Almost every page of the Holy Granth advocates the Naam-Jaap. It is important to recite Gurbani, but the Naam-Jaap has its own significance and place. Gurbani tells to do it and Naam-Jaap is doing what the Gurbani says. Nit-Nem is our "Motto" - repetition of our daily lesson urging us to live it and is our every day-measure to check its adoption in life, as well as to assess our spiritual progress. Gurbani is the seat of Gur-Mantar. The Guru-given Gurbani was revealed to them by Waheguru. Gur-Mantar “Waheguru” is Waheguru Himself. Gur-Mantar is the Name and the Name means He whose Name this is i.e. “Waheguru” - God. Repeated recitation of His Name leads to His realization (Union).The avocation of an individual is destined by God. Carrying it out eagerly, thankfully, with humble submission and total surrender, is in itself a sort of remembering Him. This is how all the inanimate and animate other than the humans do it. But, for the humans, this is only one of the essential-fundamentals (Infra structure) for the Naam-Jaap.

FUNDAMENTALS.

Preliminaries requirements related to the Naam-Jaap are - 1. Place. 2. Environment. 3. Time, 4. Getting up. 5. Body care.2. Direction. 7. Seat. 8. Asan. 9. Posture.3. These have been taken up in the sequence of their requirement.

PLACE. AsQwnIf possible, reserve a room, a place or may be a corner, preferably separate, in the house or outside, for your spiritual exercises. Any place is good to concentrate on God. It should be clean and tidy. Same place used daily helps to compose the mind. Give the sittings anywhere at a calm and clean place if separate arrangement is not possible. Some prefer the banks of the rivers or lakes, scenic places and mountains. You can remember God anywhere and everywhere. He is not restricted to a certain place -

Gir bwhir pRBu sBnI QweI ] 5-1340-8Ghare baahre Pr;abhu sabhnee thaaee |

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In the house or outside, God is every where. 5-1340-8

ENVIRONMENT. vwqwvrx Not only the place of the Naam-Jaap, but also the house has to be the Model Home filled with the vibrations of the Spirituality. Every one therein, should follow, less or more, the schedule of a Gurmukh - Naam-Jaap, Nit-Nem, Kirtan, etc. We should put in the efforts to be as close to the ideal as possible. The selected place for spiritual practices should have an aura of the spirituality to influence your mind. If you like, you may have flowers, a mild incense, potpourri etc. or use some scent or room-refreshing spray to enhance the subtle influence of the place, but these are not essential. Incense should be fully protected to avoid fire and kept away to escape from its direct smoke. It is good idea to have some nice pictures of the saints, Gurus - prophets, or sceneries. The Sikhs are not supposed to “worship” photos or figurines of their Gurus. If it helps, you may keep a cassette of instrumental or devotional music (Shabad-Kirtan - pure Gurbani and no Katha - talk), at a low volume. It may help relaxation, concentration and as well, drown the external noises. The environment of the room should help to concentrate your mind, elevate it and create mental-peace. When dark, have very dim light above your head or at your back so that it is away from the eyes. Some keep a pitcher of water with its mouth covered with a red rag, close by, as the symbols of gods. Sikhs rely on One God only and don't need such things. One should feel that he is in the environment (Protection) of God -

gur kw sbdu rKvwry ] caukI cauigrd hmwry ] 5-626-7Guru ka sabad. rakhvaarae | Choukee chougird. hamaarae |The Guru`s Word is my protection and it is my guard. 5-626-7

TIME. vkq Every time is the Naam-Jaap time. Any time when there is no disturbance to cause distraction, is good for remembering God. The early morning hours are particularly recommended. There is almost no noise-pollution at that time, mind is fresh and calm. You can adjust the "Naam-Jaap Time" into your daily routine according to your convenience. Amritvela (Early morning) is considered the best. It is after midnight to before sunrise, usually after 2 A.M. to before 6 A.M. Second to it is the late evening. One is busy with other things at other times. Fix up a time for your spiritual pursuits and be regular. Same place and time set up a sort of conditioning of the mind for the Naam-Jaap - you feel like doing it there at that time. At these times, the practitioners all over, engage in remembering God and their spiritual vibrations are said to help concentration of others. The fact is that every time is the Naam-Jaap time -

jy vylw vKqu vIcwrIAY qw ikqu vylw Bgiq hoie ] 3-35-4Jae vaelaa vakht.u veechaareeae t.aa kit.u vaelaa bhagat.e hoe |If we simply keep pondering on to find the best time for prayer, when shall we be able to pray, then ? 3-35-4

GETTING UP. jwgxw Get up early in the morning to stay undisturbed by the phone calls, visitors and noises in and outside the house. If it is your time to get out of bed, don`t keep lying down after waking up. You may have to modify your habit. You should have your full sleep. Go to bed early to rise early. If you are in the habit of bed-tea, go ahead, but keep your stomach light to avoid its pressure on sitting. Mostly, the practitioners give such sittings on their empty stomachs.

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Amritvela (Early morning) is the time when unperturbed mind is in the attitude of remembering God.

cauQY phir sbwh kY suriqAw aupjY cwau ] iqnw drIAwvw isau dosqI min muiK swcw nwau ] 2-146-10Chouthaae pahre sabaah kaae surt.eaa oupjaae chaou |T.inaa d.areaavaa seo d.ost.ee mane mukhe saachaa Naaou |Early in the morning the God oriented ones become eager, they go to the rivers (Nature) and recite the Name of God. 2-146-10

BODY CARE. SrIrk riKAw This is important. After using wash-room on getting up, a bath or shower is ideal. If health does not permit, you may resort to a short-cut. A bath and lotion (Vaseline) reduce the body-itch. Body should be maintained tidy and clean. Wear clean and loose clothes to stay comfortable when sitting cross-legged. Keep in mind the need of the season and of the body. Appropriate exercise is important to stay healthy.

Git vsih crxwribMd rsnw jpY gpwl ] nwnk so pRBu ismrIAY iqsu dyhI kau pwl ] 5-554-1 Ghate vas-he charn.aarbind. rasnaa Jaaphe Gupaal | Nanak so Pr;abh simreeaae t.isu d.aehee kou paal | Take care of the body which has the seat of God in mind and tongue to recite His Name.5-554-1

DIRECTION. idSw dsy idsw rivAw pRBu eyku ] 5-299-16D.asae d.isaa raveaa Pr;bhu aekuIt is the Lord in all the directions. 5-299-16

God is every where - Omni-present.

Some recommend to face the North - direction of the Polar-Star, for meditation and others to the East: the side from which the sun rises. To face the North is said to be in line (In harmony) with the magnetic force of the earth. In the East, the sun rises and it is the source of energy. They feel that these help the concentration. You may sit facing any direction - North, South, East or West. A Particular direction doesn't mean any thing and real thing is the Naam-Jaap.

Alhu eyku msIiq bsqu hY Avru mulKu iksu kyrw ] kbIr-1349-11Alhu aeku maseet.e basat.u haae awaru mulukhu kisu kaeraa |If the place of God is a temple only, for whom is the rest of the world ? Kabir-1349-11

SEAT. cOkISelect a seat comfortable and convenient to you. The traditional is to sit cross-legged on a mat, carpet or a soft pad (Cushion) of any thing placed on the floor. If it is not possible due to some physical problem, you may have a raised seat - pillows, or a chair. Some sit cross-legged on their bed, but this may bother if it is sagging, but it may be okay with a firm mattress.Main thing is the Naam-Jaap and it doesn`t matter on what you sit, or you do it sitting, standing or walking -

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aUTq bYTq sovq iDAweIAY ] mwrig clq hry hir gweIAY ] 5-386-7Oot:at. baaet:at. sovat. d:heaaeeaae | Maarag_e chalat. Har-e Har-e gaaeeaae |Take the Name of God sitting, standing, sleeping, or walking - any way you can. 5-386-7

ASAN. Awsx This is something soft to sit on. Yogic posture is also, called an Asan. The seat may be a piece of carpet or rug, pillow or any other material to provide a padding so that when sitting cross-legged, ankles and haunches do not get pressed and hurt, especially when sitting on the floor. Kusha is very popular with the mendicants. Kusha is reed and it is a tall grass growing on the river-banks. It should be any soft material to sit on comfortably for a long time. With the saints` philosophy of mercy in mind, I wonder on the animal-skins as Asans. In the recent past, deer-skins were seen with many wandering Sadhus (The term, usally used for commonly seen saints) and some had the lion-skins, too. To be steady in the Naam-Jaap is the real Asan -

Awsxu iqAwig kwhy scu pwvih ] 1-903-7 Aasn.u t.eaage kaahae sachu paavhe | One not steadfast (Fixed on to his Asan, Devoted) , cannot find the Truth. 1-903-7

COVER. EFx, cwdrMost of the practitioners when sitting for the Naam-Jaap, cover their body with a woolen shawl or a cotton or mixed fabric sheet. With this, they feel more relaxed, composed and concentrated. It protects from insects in the open and for this, you may use an insect-repellent. In countries like India, the wire-gauze insect-proof room is a good idea. There, the houses are mostly not air-conditioned. The air-conditioned places are comfortable and these might have a nice and scenic location. In the open, we have nature around us. See Composure and Relaxation, also.Our real "cloth" (Honor, respect, protection) is the Lord Himself. This is our True cover -

Fwknhwry pRBU hmwry jIA pRwn suKdwqy ] 5-1117-17Dhaakanhaarae Pr;abhoo hamaarae jeea praan sukhdaatae.The Lord, giver of all the comforts, is my real cover. 5-1117-17

POSTURE. bYTkPosture is the way you sit and it is also known as an Asan or a Yogic - Asan. Adopt any posture that suits you the best and you may continue with the one you might have already been using. The usual is sitting cross-legged, called Sukh-Asan, Sidharan-Asan or Chaukari. It is the easiest and the most comfortable. Keep the hands in your lap and fingers lightly crossed. Fully crossed fingers may get tired soon. Sitting with the arms tightly crossed, will tire the shoulders. If using a high seat like a chair, you may cross the feet or leave them uncrossed at a comfortable distance in front of you. An inability or disability will have to be accommodated. In such a case, the hands, feet, etc. may be left as convenient as possible. When in a chair, knees can be kept together by keeping both the feet a little apart or by using a binder above the knees. Do not bring knees too close to each other as this may cause ache in the hip joints. Lower the seat, wider apart the knees will move. Some sit on their haunches with legs flexed at the knees. This needs holding knees with arms or a binder above them or a support at the back. Sitting straight-back is

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advocated but these are minor things. Don’t try to sit unnaturally erect. Some tilting this way or that does not matter. Sit as you usually do and sitting erect does not mean to stress and strain the back or neck. Sitting too much inclined backward may induce sleep. Keep your head and chin in their usual positions - as you normally keep them. You need not press the chin against the chest or raise it. Any special posture has no advantage. Primary need is of sitting still. Some sit in the Padam-Asan (Lotus Posture) with their the both feet placed on opposite thighs. Others use the Sidh-Asan (The Adept’s Posture) with one heel placed on the other. Especially the old persons, more so if they are the beginners (Particularly, sitting cross-legged), should not keep, especially their legs unmoved for long to ward off the blood clotting in them. Stretch and move them for a while every often - may be three to four times each hour.

invlI krm Awsn caurwsIh ien mih sWiq n AwvY jIau ] 5-98-4Nivalee karam aasan chouraaseeh in mahe saan`t. na aavaae jeeo |If you seek the peace of mind, it is not in the Yogic exercises and their eighty four postures. 5-98-4

Naam-Jaap can be done in any Asan, even in Sis-Asan (Standing on head, head down legs straight up), Bhujang-Asan (Cobra Pose - snake like posture), Beer-Asan (Warriors posture, half sitting on one foot with other leg stretched backward, like pulling on an arrow). The question is not of any Asan, but is of doing the Naam-Jaap.

GAZING. qRwitkw, itkitkI, qwVIIt is fixing eyes on something, usually a small, black, circular spot (Dot) or disc, fixed to the wall or to any other thing e.g. a Picture, kept at some distance. Faint, small electric light e.g. an indicator, can be used. Wax candles and oil-lamps are unsafe in the wooden houses. The practitioners keep gazing and hardly ever blink even though water may flow from their eyes. This is the standard method, but to me this is not right. It can hurt the eyes. These should be blinked at some intervals, at least. Gazing may be undertaken in the beginning only, to initiate the practice of the concentration. While gazing, the Naam-Jaap should continue at a modest pace. One may think of gazing on a picture of the Guru, but it is not encouraged in the Sikh-World (Idol Worship). Gazing on Ik-Oankar brings in concentration.

iDAwn rUip hoie Awsxu pwvY ] siqnwim qwVI icqu lwvY ] 1-877-17D:heaan roope hoe aasn.u paavaae | Sat.e-naame t.aar.ee chit.u laavaae |One becomes steady by fixing the mindon the True Name within. 1-877-17

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ADDITIONAL INFORMATION.

ETHICS. SuB guxMost important to construct a building is to prepare a plinth for it. Primary requirement to practice the Naam-Jaap is to adopt the ethics for the noble living and to submit to the Will of God. It is true conversely i.e. the Naam-Jaap will make its practitioner a humble and noble person. To settle down in the Naam-Jaap, we have to control Lust, Anger, Greed, Attachment, Ego and to make them our instruments. We have to be above Jealousy, Back-Biting, Deception, Insincerity, Hypocrisy, Discrimination, and other viles. I personally believe that talking the facts with a right person, within some reasonable limit, without malice and with a valid purpose (Effort for Improvement), is not back biting. It is important to practice Justice, Selfless Service, Equality, Pure universal-Love, Compassion and other virtues. Adjust with others, accommodate and tolerate them. Honest avocation and sharing with the needy are the basics to make us fit for the Naam-Jaap. The Naam-Oriented Sangat (Company), reading of the books on religion and its history, books on spirituality and lives of saints, is important. Do not enter discussions. Be sweet to every one and avoid hurting the feelings of others, because this will haunt and disturb you. Do not read the trash literature. Touch the news-media just to keep abreast with the world. Watch TV etc. for very selected shows only and do not spend your precious time on these for more than minimum. This is the secret of attaining peace of mind. A calm mind is important to fix it on the Naam. Only a pure mind can be calm. We have to transform ourselves for tuning in to God -

nwnk nwau Kudwie kw idil hCY muiK lyhu ] 1-140-10 Naanak Naao Khud.aa-e kaa d.ile hachhaae mukhe laehu | Nanak. take the name of the Lord with a pure heart. 1-140-10

COMPOSURE. itkwau

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To compose, we bring our mind back from its outer excursions, collect it and give the support of the Naam for it to hold on. On composing ourselves, we feel peace coming over us and restlessness departs. It gives the sense of comfort, ease and rest. A cloth sheet wrapped around the body may help it. Composure and relaxation go together. Closed eyes help to calm and compose the mind. Sitting in a scenic place, these may be opened occasionally to appreciate the Lord and His creation and for a change. This can give joy and ecstasy. Closed eyes can make the imagination easy and acute. See Relaxation and Cover, also.Lay stress on mind to stop wandering and come back -

myry mn prdysI vy ipAwry Awau Gry ] 4-451-16Maerae mann pardaesee vae peaarae aaou gharae |O dear mind, come back home ! 4-451-16

CONCENTRATION. lInqwnwnk lIn BieE goibMd isau ijau pwnI sMig pwnI ] 9-633-19Naanak leen bheau Gobind. seaou jeou paanee san:ge paanee Nanak is one with God, like water mixed with water. 9-633-19

To reach concentration, we gaze at the Symbol Ik-Oankar < set at the Mid-Brow Point and as well, fix our mind on the Naam and two phases of breathing. Some concentrate at their Spiritual-Heart (One inch to the right of the center of the chest, level with heart). Others watch the movement of breath from the pit of stomach to throat (Nine fingers of this movement) to stabilize their mind. There are people who concentrate on the sound of forcibly saying Waheguru (Wahe) while gazing at their spiritual heart. There are advocates of fixing mind at the interval between the two phases of breathing. Some keep their mind in the awareness that after having said Wahe, they have to say Guru and after that Wahe again, so on and on. All these are efforts to hold the mind. Focusing the gaze at the Mid-Brow Point is the easiest and quite popular with the Sikh saints and practitioners. See Ethics, also. Concentration needs serious efforts -

mn AswDu swDY jnu koeI ] 3-665-12Mannu asaad:hu saad:haae jnu koee.It is tough to control mind. Hardly ever someome can do it! 3-665-12

Hints On Concentration. You may collect your scattered mind as you sit down for the Naam-Jaap, so that it stops running about. It comes gradually, with practice. To begin it, concentrate on the purpose of your sitting down. It will eliminate the worldly thoughts and will not allow them to storm you. Ignore and don’t pay attention to unwanted thoughts and keep unconcerned, “These have nothing to do with me.” Reject, slip out of them and soar out of their reach, fixing the mind on your object (Practice). Presume that you are not in the Kaljug (Kali-yug, Dark age, present times) but are in the Satjug (Satya-yug, Golden Age - the age of the spirituality), wherein off hand thoughts do not perturb the Sadhak (Practitioner of spirituality). After attaining practice, extraneous thoughts will stop bothering you when composing for the Jaap. Remember, the effort to concentrate itself helps in bringing about the concentration. The problem is that other thoughts attack us as we start the Jaap and the beauty should be that Waheguru comes to our mind when we are busy with the worldly things. Even the good thoughts disturb concentration and we have to be free from them, too. A time may come when you no more say

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Waheguru vocally or silently and repeat it in thought only. At this stage (Jaap in thought), you can repeat Waheguru even at a tremendous speed.

COUNT. igxqIIt is counting the Mantar you say silently or vocally. Count is considered to adjust things into available time for the ease to practice them, especially in the beginning. It can be done with a rosary or by counting on fingers. When fingers are crossed, those of one hand, can slightly press in turn the back or the knuckles of the other hand. The fingers may be closed (Flexed) with each count. To help hold mind, untangle and separate both hands and with a finger of one hand touch the fingers or the creases of the joints or knuckles of the fingers of other hand. The methods can be devised. This will need (Share, take away) some attention but it will help to hold the mind from running about. Counting may be needed by a novice to fix up timings in the mind. By itself, the counting in the Naam-Jaap is considered of no merit -

gxqY syv n hoveI kIqw Qwie n pwie ] 4-1246-8Gan.t.aae saev naa hovaee keet.aa thaa-e naa paa-e | We don`t do service by keeping its account

and gain no merit out of it. 4-1226-8

DIALOG. bcnIf you go into a dialog with yourself or with some one else in the imagination while doing Jaap, get out of it quick. This is alluring, but drags your mind away from the Jaap, but listen carefully if some advice is given. If the Guru is there to talk to you, then what else is needed ? But, be careful. Is the Guru talking to you or you are lingering your talk with him ? Try to take the name of God in His presence.

glI jogu n hoeI ] 1-730-12Gallee jogu naa hoee |Talk only, is not the way to the union. 1-730-12

DOZING. Jok, qWdrI, aUMGijn@w nYx nIdRwvly iqn@w imlx kuAwau ] PrId-1382-3Jinh;aa naaen. need.r;aavalae t.inh;aa milan. kuaaou | One who sleeps, can`t meet the Lord ! Farid-1382-3

It is called Tandri and is common during Jaap. It should not be confused with Smadhi. In Smadhi, one keeps fully aware of his union with the Naam, but in dozing the head falls forward and there is no awareness of the Naam. Unknowingly (but willingly), we calmly surrender to sleep without resisting it. Get aware of the sleep and become alert as soon as it arises. To get out of it, take a bath, wash your face with cold water, stand up for the Jaap, walk about and if nothing succeeds, take a short nap. Some enjoy Tandri even. Time flies in this state. Although not desirable, it is to the advantage of the practitioner. After all, he sat down for the Jaap, devoted time to a good cause and continued his practice. He might have been attached to the name of God during sleep and on becoming alert, find himself doing the Jaap. It is not uncommon. Gradually, he will learn the art of not sleeping during these sessions. The time he spent even dozing, was well spent. Though sleeping, all that time, he was in the lap (Attitude) of

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the Naam. The same is true if he slipped into sleep when doing his Mala. His frame of mind was that of the Naam-Jaap. This has its own importantance.

GLOW. pRkwSpRB ikrpw qy hoie pRgwsu ] 5-271-1pr;abh kirpaa t.ae hoe pr;agaasu |The glow (Wisdom - knowledge) comes by the God`s grace. 5-271-1

Even the faint light in the room is enough to filter through the closed eye-lids, as a glow. Till a natural glow appears at the Mid Brow Point, the artificial one created by light in the room or at the day-break, can be helpful. Such lights too, helps in concentration, but should be very subtle as the strong ones will disturb. Pressure on the eye-balls, when eyes are converged (Brought together) forcibly, may also cause such a light. The natural glow may or may not manifest. It disappears by stopping practice and may take longer to return after resuming it. The glow may be whitish or golden (Saffron, orange) with tinge of red, blue or green. On becoming an adept, one stops caring for this glow.

MALA. mwlwSee Rosary.

MID BROW POINT. BrU-mD idRStIA point between inner ends of both the eye-brows. Forcibly turning eyes in on Mid-Brow Point may give headache. Do it gently and lightly and if the ache appears, focus somewhere under Mid-Brow Point or a short distance in front of it, towards the so called infinity. If a glow appears here, it helps concentration and if not, don't bother. In the Naam-Jaap, Mid-Brow Point does not strictly mean an exact spot called Trikuti which is a little higher. Trikuti is a triad - Junction of three subtle-energy currents (Ira, Pingla and Sushmna - see Yoga in Index) of Yogis. It is between and a little higher to the inner ends of the both eye-brows, where the Indian ladies put the Bindi (Cosmetic mark, usually circular or drop-like). The Mid-Brow Point and Trikuti are of no importance. We simply need a point to fix the gaze with the eyes closed and it is easier to do so here. While focusing here, we have to be deeply attached to the Naam, otherwise it is merely a farce -

mwQy iqlku hiQ mwlw bwnW ] logn rwmu iKlwaunw jwnW ] kbIr-1158-15Maathae t.ilak hathe maalaa baanaan` logan Raam khilaaounaa jaanaan` Mark on forehead, rosary in hand (Gives the look of a realized person). It is not that easy to meet God. Kabir-1158-15

PRANAYAM. Breathing and Pranayam. suAws Aqy pRwxwXwm Pranayam means the breath-control and by this technique the Yogis control subtle energy-currents in their body, mostly to develop supernatural powers. Sikhs do nothing to attain or

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exhibit miracles and they may use breathing only to help concentration. Prana-yam in its pure form has nothing to do with the Naam-Jaap practice. As well, it is nothing by itself unless the Naam-Jaap is there in it -

invlI krm BuAMgm BwTI ryck pUrk kuMB krY ]ibnu siqgur ikCu soJI nwhI Brmy BUlw bUif mrY ] 1-1343-7Nivalee karam bhuan:gam bhaat:hee raechak poorak kun:bh kraae |Binu sat.egur kichhu sojhee naahee bharmae bhoolaa boode maraae |You practice Yogic exercises, postures, exhalation, inhalation and holding the breath.Drowned in the doubts, you are lost without the True Guru. 1-1343-7

RELAXATION. siQlqw To start with, we "let go" and relax intentionally. After this, it continues due to getting lost into the Naam-Jaap. To reach this, we have to be tension free and for this, we have to understand that nothing is in our hands and every thing happens according to His Will -

icMqw qw kI kIjIAY jo AnhonI hoie ] 9-1428-10Chint.aa t.aa kee kee-jee-aae jo anhonee ho-e |There is no reason to worry when every thing happens according to His Will. 9-1428-10

So, be free of all cares and relax mentally to attain the physical relaxation.

With increasing relaxation and deepening concentration, gradually, the breathing becomes shallow, slow and the heart rate falls. One may start feeling that the body is no more there. Composure and relaxation also, help the mind to get absorbed in the Naam. Kirtan (Devotional Music) helps relaxation. See Composure and Cover, too.

ROSARY. mwlw, ismrnw hir hir AKr duie ieh mwlw ] 5-388-4Har-e Har-e akhar d.u-e eh maalaa |True rosary is the Lord`s Name. 5-388-4

Mala, in itself, has no value and real thing is the Naam-Jaap. Still, it has its usefulness. Mala mwlw and Simrana ismrnw may be made of any material, but somehow, the Sikhs consider wool as something better and prefer it. Perhaps, it is soft, washable and light. Usually, it is made of white or black wool. The black doesn’t look dirty soon. These can be used for an ordinary Jaap and not for practicing deep concentration. In deep concentration, these will very likely fall away from hand by themselves. These remind that you have to do the Jaap and also, help to initiate concentration. If needed, to boost concentration, with mind fixed on the Jaap, for a while hold Mala in both the hands and watch your working on it. Turning the beads when lying down, will delay the sleep.Mala is full length string of 108 beads and it is to count 100. Extra 8 beads are to compensate for the errors. With it, you can keep count of the Jaap, if you so desire, though it is usually not given

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a great merit. If we want to say Sat Naam and Waheguru with beads, "Sat Naam-Waheguru" will be taken as one unit. Mala gives the count, telling you how much you have really done so that you should not be in any misunderstanding of having done a lot. Simarna is bracelet like wrist-size string with 27 beads, for counting 25. It is 1/4th of the full length rosary. It is convenient to use when traveling, lying down or walking about.Mala and Simarna tell others that you are of different nature and are not interested in the mundane things.

SIMARNA. See Rosary. SLEEP. See Dozing.

SLOTH. AwlsLaziness, but of a worst type. One has to be alert and active so that all that has to be done, should be done there and then without delays, excuses and escapes. Smartness is a different thing and it can be an additional quality, if used with some restraint. An Abhyasee (Practitioner) has to be free from laziness -

nwmu jpq goibMd nh AlsweIAY ] 5-456-8Naamu Jaapat. Gobind. nah alsaa-ee-aaeDon`t be lazy in reciting the Name of God. 5-456-8

TIME PERIOD. smwAn average sized incense-stick takes about half an hour to burn. You may check and it can be used as an indicator of time. Dhoop (Incense paste) can be rolled in length and thickness to burn off in the desired time. Stop-watch or Alarm-clock may be used. Some one else can help, too. With time, mind gets set on the rough estimate of the time elapsed. It (Naam-Jaap) should be done for the same length of time, without much fluctuations, every day. Be careful that you don't tire out and the feet or legs don't start tingling or become numb. If so, give a break, get up, walk about and may restart when you are okay. Especially, an elderly novice should be more careful to keep his limbs, specifically his legs, moving every now and then, depending on his general health and the status of his blood circulation, to safeguard against the clotting of blood in them. If they are using chairs feeling more comfortable in them, even then they have to be vigilant. Increase the time of your sittings gradually till you reach the maximum you can spare out of your daily schedules. A householder can allot only a certain length of time to the spiritual pursuits because he has other duties to attend, too. Keep in mind to increase the time of the sittings gradually to accustom your body to sit in a particular way for a long time. See, Posture, also. Even if you devote a single moment to God, you will have its reward.Guru ji says -

eyk icq ijh iek iCn iDAwieE ]kwl Pws ky bIc n AwieE ] pwiqSwhI 10, qÍ pRswid ] cOpeI ]Aek chit. Jeh ik chhin d:hiaa-eou |Kaal phaas ke beech naa aaeou |Remembering God for a moment, delivers you from the pangs of death. 10th Master.

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inmK n ibsrau qum@ kau hir hir sdw Bjhu jgdIs ] 5-496-5 Nimakh naa bisrou t.umh; kaou Har-e H.ar-e sad.aa bhaj-hu Jagd.ees |

Keep God in your mind every moment and never forget Him. 5-496-5

DAILY SCEDULE.The Naam-Jaap and Nit-Nem, done in the morning are the mood-setters for whole of the day and the time passes in high morale with a mind filled with virtuous tendencies.Naam-Jaap. Early in the morning. First thing. It may be repeated in the evening or at night.Nit-Nem. It is the daily schedule for reciting the scriptures. In fact, the Naam-Jaap and the Nit-Nem are the pace setters for the whole day, as to how we have to conduct it under the protection of God we have earned by devoting ourselves to Him. A belief in His presence (Watching us) encourages us to be good in every respect and under His reverence (Fear - which is respect like that of an elder), we cant do any wrong. The routine Nit-Nem is -

Morning - After the Naam-Jaap. A routine recitation of the Gurbani.Prescribed - Jaappuji Sahib, Jaap Sahib, Swayyae Paatshahi 10. Optional - Shabad Hazare, Sukhmani Sahib. Additional - Anand Sahib (Complete). Others - You may recite any e.g. Asa Di Var, Akal Ustat, etc.Evening - Rehras (Raahe-Raas), with Anand Sahib (Short, first 5 and the last 40 th

Pauri i.e. step or Hymn).Night - Kirtan-Sohela. Before sleeping.

Sri Guru Granth Sahib. To attend it, its service. To "Parkash" it - (Opening the Holy Book) and its recitation, may be a single Shabad. You may open the Holy Book and Take Hukam-Naamah (Guru`s edict for the day, reading one Hymn out of it) first thing in the morning, after the Naam-Jaap, or after the morning Nit-Nem when you may do more of its reading, also. Its regular reading can be done at any time of the day. Kirtan. The routine Kirtan is in the morning. The casual ones may be done in the evening. You may listen to the recorded Kirtan whenever you like, anywhere, even in your vehicle. Gurbani. Learning its meanings, pondering and working over it, alone or with others. Keep a separate time from the routine recitation of the Nit-Nem. Recorded material is freely available.History. Keep a different time to study the history of the religion. It may overlap or combine with the study of the Gurbani. You can build up the library of the pre-recorded history.Daily routine advocated by the 4th Guru Ramdas ji - gur siqgur kw jo isKu AKwey su Blky auiT hir nwmu iDAwvY ] audmu kry Blky prBwqI iesnwnu kry AMimRq sir nwvY ] aupdyis gurU hir hir jpu jwpY siB iklivK pwp doK lih jwvY ] iPir cVY idvsu gurbwxI gwvY bhidAw auTidAw hir nwmu iDAwvY] jo swis igrwis iDAwey myrw hir hir so gurisKu gurU min BwvY ] ijs no dieAwlu hovY myrw suAwmI iqsu gurisK gurU aupdysu suxwvY ] jnu nwnku DUiV mMgY iqsu gurisK kI jo Awip jpY Avrh nwmu jpwvY ] 2 ] sRI gurU gRMQ swihb coN 4-305-16 Gur Sategur kaa jo Sikhu akhaa-ae su bhalkae out:h Har-e Naamu d:heaavaae | Oudamu karae bhalkae parbhaat.ee isnaanu kare Amrit. Sare naavaae | Oupd.aese Guroo Har-e Har-e Jaappu jaapaae sabhe kilvikh paap d.okh lahe jaavaae | Phire char.aae d.ivasu Gurbaan.ee gaavaae bahd.eaa out:hd.eaa Har-e Naamu d:heaavaae | Jo saase giraase d:heaa-ae maeraa Har-e Har-e so Gur-Skhu Guroo manne bhaavaae | Jis no d.aeaalu hovaae maeraa Suaamee t.isu Gur-Sikh

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Guroo oupd.aesu sun.aavaae | Janu Nanaku d:hoor.e mangaae t.su Gur-Sikh kee jo aape Jaapaae avrah Naamu Jaapaavaae | A Sikh should get up early in the morning and recite the God`s Name. He should take bath and recite the Name of God according to the instructions of the Guru. It will wash off his sins and problems. On the day break, he should recite Gurbani (Scriptures) and keep repeating the Naam (Name of God). The Guru is pleased with the disciple who constantly takes the Name of the Lord and out of his kindness, he imparts instructions to such a person. Nanak humbly bows to such a Gur-Sikh (Disciple), who keeps repeating the Name of God and makes others to do so. From Guru Granth Sahib 4-305-16

PROCEDURE.

CLASSIFICATION OF JAAP.Jaap means a repeated recitation of one and the same thing. Recitation of a certain formula is done, The Jaap can be conveniently divided into -Sidharan Jaap - It is the casual Jaap without any effort to concentrate. This is the common one. Mala or Simarna is usually used in this type of Jaap. Sehj Jaap - People do it leisurely without much of a special effort to do the Jaap in any specific way. In this, the concentration is on the Shabad (Word) only. This is what the Sikhs in general do. Bhagti Jaap - Remembering God with deep devotion and dedication. There is constant longing to realize God. This is usually done adopting some method to concentrate. It is mostly practiced by the spiritualists and the saints.Sidh Jaap - It is the way of the Sidhs (Adepts). They may use advanced techniques of concentration by focusing at Dasam-Dwar etc.Hath Jaap - This is the Hard Way of doing Jaap and is not approved in the Sikh Faith, though many Sikh saints practice it in its simpler form, at one or the other stage of their effort. It is like standing in an open pond in winter and doing Jaap, or doing it sitting in sun while surrounded by fire in summer, sitting in open under cold water in winter and doing it etc.The Jap may be - Naam-Jaap - Mantar used is Waheguru.Mool Mantar Jaap - It is the Jaap of the Mool Mantar.Shabad Jaap - Jaap of certain selected Shabad is done. It is mostly done for the fulfillment of some wish.Non-specific Mantar - Jaap of any other Mantar which is not approved, is absolutely forbidden in the Sikh World. Any thing not from Gurbani is not acceptable. Sadhna (Practice) of such Mantars is mostly done for selfish motives.Other practices deeply connected with Jaap -

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Sewa - In this, the leading thing is Sewa - Selfless Service. The Naam-Jaap may be added to it. In the Sikh Faith, Sewa has great importance. There is one sect called Sewa-Panthis and their worship is selfless service in Gurdwaras, Langars (Community kitchens) etc. Most of the historical Gurdwaras have been updated, renovated and reconstructed by them.Gian - It is the exercise of Gian (Knowledge) - exposition of scriptures, writing on Gur-Sikhi, etc. Katha (Sermons) and Kirtan can also be accommodated here. They may combine the Naam-Jaap with these practices.Appreciating Nature - Some enjoy nature, contemplate on how and why of what they see e.g. water, trees, mountains, clouds etc. and get lost into them. They ponder on the miracles of the leaves, flowers, insects, birds, animals, land, water, mountains, stars, space and other things of nature. Its awe puts them into an ecstasy. They appreciate the creation of God, His creative power and get lost in that. It is indirect appreciation of God and a sort of meditation (Dhian), but not Naam-Jaap. It may be closer to Simran but is not exactly so. In Simran, such things may be on the back of mind but it is deeply set on God only and the practitioner sees the nature as His visible Form and not as his creation.This Nature-Worship is hard to put into any strictly defined category. It is not well defined meditation as well, because the thought process is mostly not limited to one thing - it is something general. To be the Naam-Jaap, the Name of God has to be in the process. He should enjoy the nature and side by side do the Naam-Jaap. This should be ideal. When passing through scenic places, do not close your eyes for doing the Jaap, keep them open, get joy out of it and recite the Name of God.

FORMS OF JAAP.Vocal Jaap -

Vaikharee - Usual loud voice that we hear without effort.Madham - Low voice. We have to be attentive to hear it.Pasyanti - Whisper.

Parraa - This is the “Seed Voice” which is the cause of all voices but it cannot be separated from them. We may experience this soundless-sound in our Mental Jaap.

Silent Jaap. This Jaap is done without any audible sound. It is the Mental Jaap, in thought only.We may perceive the sound of the silent Jaap in our full concentration. May be, we can call this Soundless-Sound, the Anhad-Dhun [The usual efinition of Anhad describes it it to be the gross-form of sound i.e. the sound of a bell, drum, thunder of clouds, rumble of a sea, flute, sitar (Like guitar), sarangi (Like violen) etc.]

NATURE OF JAAP.Nir-Ichhak Jaap - This is selfless Jaap, Jaap for the sake of Jaap only. It is the Spiritual kind.Ichhak Jaap - It is a Jaap with purpose. It may be to ask for some boon - health, success, etc.

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VARIETIES OF SPECIFIC JAAP. The Jaap may be of the Name Of God (Waheguru), a Mantar - formula (Mool Mantar etc.) or of a Shabad (Hymn of a Guru). Different methods are used for a Jaap and some of them are -Netar Akash Jaap. Visual Space Jaap by focusing at the Mid Brow Point. It is very common.Hirday Akash Jaap - People focus at the spiritual heart, one inch to the right of their heart.Likh Jaap - They keep on writing the Name of God. To keep on writing Gurbani is a sort of meditation and not Jaap. It is not pure meditation, because a single selected thought is not constantly there and it keeps on changing.Jall Jaap - Repeating Naam, each time a pill of dough is thrown to fishes in water.

TECHNIQUES OF JAAP. The Jaap has a technique to concentrate and the Mantar to recite.A. TECHNIQUE FOR CONCENTRATION.There are very many techniques. The contents of one method vary from the other. As well, a single method has its own varieties. The aim of all is to achieve concentration. Breathing -

Sound. Concentration is made on the subtle sound of inhalation and exhalation, or on forcibly created sound of exhalation.Interval. Concentration is fixed on the interval between inhalation and exhalation.

Space -Hirday Akash. Concentration is focused at the heart-space. One watches the spiritual heart and feels himself to be in its space.Netar Akash. Visual-Space. Concentration is at the space that manifests on focusing at the Mid Brow Point.

Shabad - Word. the Name of God. vwihgurU Some concentrate on this itself, not exactly on

the sound when saying it. Neither the gaze is fixed on this.Gur-Shabad. Focusing on Waheguru vwihgurU steadily, or by moving gaze on it.

Symbol - Gaze is focused on the Symbol < and Waheguru is recited.Guru - Concentrating on the face or feet of the Guru.Waheguru - Fixing the mind on God, by concentrating on void - no specific point or thing. Mixed - Focusing on the Symbol at the Mid Brow Point, is concentrating in the visual space.Free - No concentration on any thing, absorbed in his own self and calmly reciting Waheguru.Others - Focusing on mentally created pearl or any other thing. There is no special advantage in these concentrations. It is not for the Sikhs, in particular.

B. MANTAR FOR JAAP.Waheguru - This is for “pure” Naam-Jaap. In this, only “Waheguru” is used for Jaap.

Undivided. Recitation of Waheguru without dividing it into two parts.Two Parts. Repetition of Wahe with inhalation and Guru with exhalation.

Satnam-Waheguru -As Such. Recitation of Satnam-Waheguru.Satnam and Waheguru -Recitation of Waheguru with inhalation and Satnam with exhalation. | This is

usual.Or,

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Satnam with inhalation and Waheguru with exhalation. | This is not usual.

We will share one way out of them and its steps will be -Fixing gaze. We will fix the gaze on the Symbol Ik-Oankar < , at Mid-Brow Point and the glow if it is there.Mantar. The Mantar for Jaap will be Waheguru, vwihgurU recited in two parts Wahe and Guru. Breathing. With inhalation Wahe and with exhalation Guru will be recited Some say Waheguru with inhalation and Satnam with exhalation. With this, they have not to divide Waheguru into two parts. We will keep to pure Gurmantar (Waheguru) Jaap.It will be your free will to follow or modify these in any way it suits you.

INITIATING JAAP. The Jaap is done without any concentration to start with and when well set in it, we switch over to concentration.JAAP WITHOUT CONCENTRATION.For a beginner. An absolutely new person not accustomed to the practice of repeating the Naam of the Lord, starts with saying out the Mantar (Mantra) vocally. For the Sikhs it is the word "Waheguru." We can keep on repeating it any time, any where and in any way - sitting, lying down, walking or doing any thing. Lying down will bring on dozing quickly. We may or may not use a Rosary for this Jaap.A beginner is usually advised by the adepts to repeat the Naam of God (Waheguru) in the steps given below. Proceed to the next step when the first one gets perfected. Practice this regularly, patiently, sitting down at the calm hours and with concentration on the Naam -Loud Voice. Repeatedly saying out the Mantar “Waheguru” vwihgurU vocally, at his every-day level of voice. Low Voice. Voice , neither low, nor a whisper.Whisper. Saying out Mantar as a whisper.Silent. Repeating Mantar silently, without any voice but the movements of the lips and tongue may be there.Mentally. Saying Mantar mentally without any sound or movements.

JAAP WITH CONCENTRATION. A. General Concentration. It is to begin the practice of concentration in a general way. Start by saying out the Mantar softly, sitting erect, keeping steady and still, in the posture and seat you have selected, gazing on a reasonably tiny Disc or Dot, usually of black color or a very small, defined (Like passing through a hole in a disc), faint light kept a few feet away. If it is still dark, to see the black dot or disc, you need some light in the room. Keep this light behind you or above your head to avoid it falling directly on your eyes. Hearing the Mantar spoken out and gazing on the black dot or light, help concentration. Keep the mind fixed on the Mantar.

B. Specific Concentration.

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After well practicing the general concentration, we start focusing the gaze on the Symbol.Symbol. Replace black Dot or disc with the symbol of the faith. For Sikhs it is Ik-Oankar < You can write, paint or get ready made emblem of wood, plastic or metal from market. Eyes: open. Gaze: Fix your Gaze on this Symbol.Jaap - Gurmantar. Keep saying the Name of God "Waheguru," vwihgurU steadily and softly (Not yet as a whisper).

Sound of saying the Jaap is present, depending on the volume of your saying it.Movements of speech at the lips and tongue are present.

Concentrate on the Gur-Mantar "Waheguru" vwihgurU itself and on the sound of saying it, as well as on the Symbol Ik-Oankar < . Practice it till you can easily make a mental picture of the Symbol (Ik-Oankar < ) with the eyes closed, but if it is not clear, even after a long practice, simply think that the Symbol is there.When well established in this, do the following -

C. Nasal Gaze. Symbol: mental picture of the Symbol Ik-Oankar < set at the tip of your nose.Eyes: closed. Gaze: at the Nasal-tip. Bring eyes to a focus on the mental picture of the Symbol < Jaap: The Jaap of Waheguru vwihgurU.

Sound. Waheguru Jaap as a whisper - very low sound.Movements : of the tongue and lips while doing Jaap, are present.

Concentrate on the Symbol < at the nasal-tip, Gur-Mantar Waheguru vwihgurU and the sound of whispering it. Practice till you are well set in this. Now, do -

D. Silent Jaap. Symbol: At the nasal-tip. Eyes: closed. Gaze: At the nasal-tip, on the Symbol Ik-Oankar..Jaap: of Waheguru vwihgurU .

Sound: no more sound of saying the Mantar.Movements of Speech: Only the movements of speech are their on the lips and tongue

Concentrate on Waheguru vwihgurU , imagined sound of the silent Jaap and Symbol < at the nasal-tip. Practice it. After becoming proficient in this, do the following -

E. Throat-Level Jaap. Symbol: at the Nasal-Tip.Eyes: closed. Gaze: fixed at the Symbol: Ik-Oankar < at the nasal-tip. Jaap: Silent Jaap of Waheguru vwihgurU at the level of throat.

No sound of the Jaap. Movements. Practically, no movements of lips or tongue. Some feeble movements of

speech may be there at the throat but no sound.

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Concentrate: on the Symbol < at the Nasal-Tip and on the imagined sound of saying the Gurmantar Waheguru vwihgurU .Practice the soundless Jaap for some time at the Throat-Level, including the Palate. The Throat-Level Jaap, will help to go on to the next step of the Naam-Jaap at the Mid-Brow Point. Note. Ignore all the above steps if you already have the practice of doing the Jaap silently, gazing at the tip of the nose or at the Mid-Brow Point.Practice. After attaining practice in the above, move on to -

F. “Mid-Brow Point” Jaap. Symbol < set at the Mid-Brow Point.Eyes: closed. Symbol set at the Mid-Brow Point.Gaze: at the Mid Brow Point. Bring eyes to focus without exertion, at this point.Jaap: Waheguru. Repeat the Mantar (Waheguru vwihgurU) mentally.

Sound: no sound of the Jaap.Movements: no movements of the lips, tongue, or throat, etc.

Concentrate on Gur-Mantar Waheguru vwihgurU , Symbol < "Ik-Oankar" at the Mid-Brow Point and on the imagined sound of the silent recitation of the Mantar vwihgurU "Waheguru."Practice and continue with it. When well practiced, add -

Breathing and Jaap. Symbol: at the Mid Brow Point.Eyes: closed. Gaze: Focus on the Symbol Ik-Oankar at the Mid-Brow Point.Jaap: The Naam-Jaap (Waheguru) now on, will be as it follows -

Breathing. Keep breathing normally, as your usual, no deep breathing-in (Inhalation) or forced breathing-out (Exhalation).

Divide “Waheguru” into its two parts "Wahe" and "Guru."Breath-in (Inhale) in your usual normal way and mentally say "Wahe."Breath-out (Exhale) in your usual normal way and mentally say "Guru."Sound: no sound of the Jaap.Movements: no movement of speech at the lips, tongue or throat, when saying Wahe and Guru.

Concentrate at the same time on the Symbol Ik-Oankar < at the Mid-Brow Point, both parts of the Naam vwihgurU (“Wahe” vwih while breathing-in and “Guru” gurU when breathing-out) and mentally pictured sound of saying the Mantar in its these two parts.Practice. Continue this Naam-Jaap for your total sitting-time (This session). If the mind runs about, vocally say out the Mantra vwihgurU for a while and listen to it, maintaining your concentration on the Naam Waheguru vwihgurU and the Symbol < . Note. It may take time to settle down in this type of the Jaap linked to the breathing.In the beginning, effort may be needed to maintain the normal breathing rhythm and its link to the Naam.

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Glow. After practicing the Naam-Jaap for some time, you may start perceiving some glow at the point of concentration - The Mid-Brow Point. It may take quite a time to appear, but once it starts manifesting, it will come right as you will sit down for the practice. Forget, if it doesn’t come up.Concentrate on the Symbol Ik-Oankar in the glow (If it is there) at the Mid-Brow Point, Mantar (Wahe & Guru) and Breath (Inhalation & Exhalation).Continue this practice and get well established in it.This is the ultimate level of the Naam-Jaap, at the present. Later, you may explore other advanced systems indicated elsewhere..

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PRACTICE OF JAAP.

NAAM-JAAP WORKSHOP - I. This is for doing the Naam-Jaap, practically - what to do and how to do it. Also, see Naam-Jaap Workshop II, and Naam-Jaap Workshop III, in the Appendix.

I. PRELIMINARY.A. GENERAL. General steps before starting the Naam-Jaap. Bow To the Guru (Created in the mind) or to Sri Guru Granth Sahib (Actually or in imagination), or to the both, in turn, as first thing to start with. For collective Naam-Jaap (In a group), one person should monitor the time by counting. This can be easily done with a Mala (Rosary).Place. Better to have a separate room. Leave very dim light. Complete silence.Monitor. All sit facing the monitor.Monitor should explain each step to the group, before he carries it out.In the group Jaap, the monitor has to keep in mind the time and so, he will have to hurry through the various steps. For this, counting is helpful to work within the frame-work of time. Individual Jaap. When doing the Jaap individually, one should go to the next step when well practiced in the first.If you missed a step, did not do a it in its proper sequence, or did it incorrectly, in your individual practice, repeat it. In the group Jaap, you will have to keep on moving with others.Presence of God. Always feel the presence of God, the Guru (Your favorite? All the Gurus are one and the same), and of Sri Guru Granth Sahib. Try to behold the Guru, bow to him and sit at his feet. You may perceive the Guru sitting behind Sri Guru Granth Sahib (In “Tabya,” in service to the Holy Granth). You can, at occasions, switch your imagination between the Guru and Sri Guru Granth Sahib. Try to keep the revered Guru before your eyes, whenever you can, throughout the day. When bowing to the Guru, bring him into your imagination and then bow. Do not simply bow in a “General way”, presuming you have done it to the Guru. In the same way, bow to Sri Guru Granth Sahib. It is hard to do so, because it is something which we rarely do and our mind is not accustomed to it. Unwanted things come to our minds as a sharp picture quickly, because we remained attached to these all our lives. Try it - Bow at the feet of the Guru, hold his feet with reverence and pray to him and as well, do the Jaap of Waheguru, for some time, occasionally, at least.Bring your imagination into play and create a scenery - mountain, river etc. and feel yourself doing the Jaap there. The Naam-Jaap is the truth derived mostly out of imagination. In time, this imagination materializes and becomes the fact. Keep your mind in the attitude of the Naam. If something disturbs while in the Jaap, take appropriate step to alleviate it, but all through keep your mind fixed on the Jaap. If there is an itch, scratch it, if something or someone disturbs attend, and if an idea comes write it down. This will free your mind to get reabsorbed into the Jaap.

B. SPECIFIC.

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To set the mood.This is the first step in actual practice of the Naam-Jaap.Individual Jaap of siqnwmu vwihgurU (Sat-Naam - Waheguru) or vwihgurU Waheguru etc. for a while to build up the Naam-Jaap mood and tempo. Musical instruments may accompany. It may be done by singing loud to begin with and then the voice be tapered off. Pre-recorded cassette of Waheguru - Sat-Nam or of the instrumental music, may be used. When doing it individually, you may sing out or do so in your mind, but do it with love, gusto and abandonment, till your mind gets composed, without minding the count or considering the time. When singing all alone by yourself and not in an enclosed restricted space (Bath room) your voice may discourage you, but doing it silently you will feel yourself at the top of the world. You may give company to the kirtan with your own hum. Usual pre-recorded “Meditation Cassettes” may create confusion and mislead because these are not specifically for the Naam-Jaap but are for the meditation. A cassette especially prepared for the Naam-Jaap can be helpful, but to begin with, you may need some live instructions.Group Jaap will be done for a convenient time limit of 5 minutes.After doing the starting Jaap, we assert the philosophy of our faith by doing the next step.

II. PHILOSOPHY. This is the second step and it is to assert the Sikh-Philosophy. Practicing individually, you will do this step single-minded with great devotion and calmness and will not try to rush through it. You may speak out or say each step mentally, any number of times that fulfils you. Group Practice. The Monitor, leading the class, is bound by the time and each step will be said out calmly, but the time will be kept in mind. To affirm the philosophy, say together the following 5 times each, in the given sequence - We start with the recitation of the Mool Mantar and in it, Remember, it is not “Saae-Bhang” but is “Saae Bhan:” sYBM at its end..Mool Manatar. Say Mool Mantar. 5 Times -

Ik-Auan:kaar Sat.e-Naamu Kart.aa Purkhu Nirbhou Nirvaaeru Akaal-moorat.e Ajoonee Saebhan: Gurparsaad.e

Say, 5 times-Aad.e Sachu Jugaad.e Sachu | Haae bhee Sachu Naanak hosee bhee Sachu |

Say, 5 Times -Aad.e Gur-ae namah | Jugaade Gur-ae namah |Sat.-e-Gur-ae namah | Saree Gurd.ev-ae namah |

Say, 5. Time -Simrou sima-re sima-re sukhu paavou | Kale kales t.an maahe mitaavouo |

Say, 5 times - Aape Jaaphou avraa naamu Jaapaavhou |

Say, 5 Times -Beej mant.ar;u sarab ko geaanu |

Note -To attain still deeper concentration on any thing you recite mentally or verbally, imagine reading it, may be moving the finger on the imagined writing on the Gutka (Booklet), or writing

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it with a pen on a paper. It will slow down the speed of the recitation but will increase the concentration.You may add, delete or change these Gurbani-Quotes according to your choice.Now, we are ready for the third step and will go ahead with it. This is of including the breathing in our Jaap.

III. BREATHING. Time length of each breath should be according to your tolerance - you should not become breathless. If it happens, take a few deep breaths and give a little break. Tolerance builds up with practice. Don`t push yourself. Forget it if you can`t adjust. This hould be the guide-line for the step of breathing, wherever it comes.Breathing is added to the Jaap in the following steps - 1. BREATH-OUT.This is the first step in breathing exercises. Do every step calmly and steadily.Symbol: will come in and get added at its proper time. Wait for it.Eyes: closed. Gaze. Eyes focused at the Mid-Brow Point.Jaap. Breath in the normal (Your usual) way and with each breath, silently recite Waheguru, once. Do it 5 times.

Do the following cycle 5 times -Inhale deep, Exhale a little less than fully, Hold breath, silently repeat Waheguru 5 times.Breath out a little, Inhale deeply.This completes one cycle. Complete such 5 cycles. Concentration: at the Mid Brow Point, on the Naam Waheguru and on the imaginary sound of saying it silently.

Second Cycle. Complete it as above - Take deep breath to start the next cycle.Hold the breath.Waheguru Jaap 5 times.Exhale a little.Inhale.This completes the second cycle.Complete 3rd, 4th and 5th Cycles, as above.Five Cycles of this step are complete.

Take 5 usual breaths, silently repeating Waheguru with each. Out of these, a couple of starting deep breaths will remove any breathlessness.

Practice: We fixed the five cycles for doing as the Group-Jaap. In your individual Jaap, you may select any convenient number. Try to keep to the number you select.

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Special Note - Alternative to the step above.When starting this practice for the first time, at the end of 5 cycles you may become a little breathless. In time, it gets adjusted. If it persists, add two normal breaths at the end of each cycle. Now, your whole practice, in place of the step that we had started above, will be as given under. It is the same step as above, now done with a little temporary modification. For Naam-Jaap Workshops, we will stick to this modified-step, as it is given below -

BREATH-OUT WITH ADDED BREATHS.This is the first step in breathing exercises.Symbol: will come in and get added at its proper time. Wait for it.Eyes: closed. Gaze. Eyes focused at the Mid-Brow Point.Jaap. Breath in the normal (Your usual) way and with each breath, silently recite Waheguru, once. Do it 5 times.

Do the following cycle 5 times -Inhale deep, Exhale a little less than fully, Hold breath, silently repeat Waheguru 5 times.Breath out a little, Inhale deeply.Take a (Your normal, usual) breath, This is the first extra breath. This step is added, now.Take another (Your normal) breath. Total, two normal breaths taken. This step is added.These two extra, normal breaths will prevent your breathlessness. You may omit these later. This completes one cycle. Complete such 5 cycles. Concentration: at the Mid Brow Point, on the Naam Waheguru and on the imaginary sound of saying it silently.The rest of the following is the repetition of what had been done before and is given to complete this step so that any confusion may not come in.

Second Cycle. Complete it as above.Take deep breath to start the next cycle.Hold the breath.Waheguru Jaap 5 times.Exhale a little.Inhale, fully.First Normal breath.Second Normal breath. This completes the second cycle.Complete 3rd, 4th and 5th Cycles, as above.Five Cycles of the above are complete.

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Take 5 usual breaths, silently repeating Waheguru with each. Out of these, a couple of starting breaths may be deep. This set of 5 breaths will remove any breathlessness on completion of the above 5 cycles.

After well practiced, the first and second normal breaths (In Italics above) at the end of each cycle, may be retained if you desire or abandoned. If stopped, you will do this step as below - The same step is repeated 5 times to keep it free from any mix up -Inhale, Exhale, Hold breath, Waheguru Jaap 5 times, Exhale a little, Inhale. 1st Cycle.Exhale, Hold breath, Waheguru Jaap 5 times, Exhale a little, Inhale. 2nd Cycle.Exhale, Hold breath, Waheguru Jaap 5 times, Exhale a little, Inhale. 3rd Cycle.Exhale, Hold breath, Waheguru Jaap 5 times, Exhale a little, Inhale. 4th Cycle. Exhale, Hold breath, Waheguru Jaap 5 times, Exhale a little, Inhale. 5th Cycle.At the end of the above 5 cycles, take Five usual breaths and with each silently do Waheguru Jaap, once. The first a couple of these breaths may be deep and these will remove any breathlessness.Now onward, the “Jaap with Breaths” will be without two normal breaths added previously, to develop tolerance for removing breathlessness in the practice.

When practicing individually, you may adjust the repetition of Waheguru with every step of the each cycle -Breath-in deep and Wahe, Breath-out and Guru, Hold Breath and Waheguru 5 times.Breath-out a little.Breath-in and Wahe (Or, Breath-out a little.and "Wa," Breath-in and "H...e.....")Breath out and GuruFirst normal breath and with it Inhale + Wahe, Exhale + Guru, Second normal breath and with it Inhale + Wahe, Exhale + Guru. (With all, Inhale + Wahe and Exhale + Guru).

2. BREATH-IN. This is the second step in the Breathing Exercise. Do every step calmly and steadily without any hurry, taking equal time for each breath.Symbol. We will bring in the Symbol, later, at its proper stage.Eyes: closed. Gaze: Focus eyes at the Mid-Brow Point.

Jaap: Repeat the following cycle 5 Times -Take deep breath silently reciting Waheguru Once, with each. ( 1 Time).Hold the breath. Recite Waheguru 4 Times.Breath-In a little.Breath-Out fully, reciting Waheguru 2 Times. This completes one cycle. Complete such 5 cycles.

Take 5 normal (Your usual) breaths and with each silently repeat Waheguru, once.

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The Time-Length of saying Waheguru should be the Same All the Times. Ratio of saying Waheguru at different steps will be 1 : 4 : 2. This is the right ratio for comfortable breathing as the Exhalation takes more time than the Inhalation.Concentration: at the Mid Brow Point, on the Naam Waheguru vwihgurU and on Mental sound of silently saying it.Practice: Don`t be in any hurry. Practice its Five Cycles patiently. In your individual practice, you may fix up any number of times for doing it. The length of time of various steps should be according to your tolerance at that stage. The tolerance builds up with practice.We are ready for the fourth step. Uptil now, we were practicing concentration.

IV. COMPOSE, RELAX. In the IV th Step, we will take measures to calm down, set our mind and relax bodily as well as mentally. This is to prepare for launching on the next step, with greater zeal, concentration and devotion. Before this, we were in a low gear and in a “general way.” Now on, we will be absolutely focused on the Naam-Jaap. You will yourself appreciate the difference.Sit: Adopt your posture properly and sit erect on your seat. May be you are covering your self with a sheet or shawl.Hands go into your lap. Fingers lightly crossed.Eyes: closed. Gaze: Focus eyes at the Mid-Brow Point.

Bring back your mind from running about and relax. If something comes to your mind, affirm, "The purpose of my sitting here now, is not this," and totally ignore it. Feel the Glory of God and His Grace enveloping you.Feel the presence of Waheguru and the Guru. Picture of the Guru should constantly be there in your mind.

V. PRAYER.We are sitting fully composed. Before we start the Naam-Jaap, we will pray to the Lord for his Nadar (Mercy) to give the strength to do the Jaap and will also, beg for the boon of the Naam. Join both the palms, Touch the Mid-Brow Point with both First Fingers. This too, will help concentration. Bow (may be to the floor) to the Guru and then to Guru Granth Sahib if it is there or in Imagination. You may imagine yourself at your favorite Gurdwara e.g. Golden Temple, Amritsar. Feel your forehead touching the threshold of the door or the floor.Pray - scy pwqSwh, nwm dwn Aqy nwm dy nwl lInqw bKSo [

Sach-ae Paat.shaah, Naam-d.aan at.ae Naam d.ae naal leent.aa bakhsho"Lord, bless me with Your Naam and concentration on It," etc.

VI. GLOW. Imagine soothing, mildly golden glow around “Parkash” (Opened up) Guru Granth Sahib.

VII. IK-OANKAR. < Imagine more brightly glowing golden Ik-Oankar in the glow around the Holy Book. Ik-Oankar may be solid (Well defined) of gold, silver or of any other color, or made of fluffy

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golden or bluish-white glow. It may have rainbow colors or be studded with the precious stones. This all depends on your imagination. Have your choice, select and settle on that.Hold Ik-Oankar in your gaze (Eyes closed), gradually lift the head with fingers touching it, Ik-Oankar rising up with your gaze (Eyes closed), things in the surrounding are being left behind, the mind is getting detached from the worldly things and is going upwards. Throughout, maintain the size, style and color of Ik-Oankar.Come back to the sitting position. Fix Ik-Oankar at the Mid-Brow Point, or a little below, or in front of it. Hands go back to your lap, fingers crossed. If fixing Ik-Oankar at the Mid Brow Point is difficult, feel as if a sticker with the Symbol < has been put to your forehead or to something (Wall) close to you in front, for you to fix your gaze on. To fix the gaze on Ik-Oankar more securely, feel that it is very bright and is in the middle of the glow, at the Mid Brow Point. In the following steps, keep Ik-Oankar steadily in the center of the glow (If it is there) at the same spot (Mid Brow Point) and do not let it move -In imagination, move a pen or Finger, on Ik-Oankar, 5 times (Like writing on Ik-Oankar).In Imagination, move your gaze on the Symbol of Ik-Oankar, 5 times.You are sitting erect, cross-legged, on your Asan on the floor, hands in your lap, fingers lightly crossed, closed eyes focused on Ik-Oankar at the Mid Brow Point. You are ready to start theLater you may add here, saying IK-Oankar and Waheguru, on the Symbol Ik-Oankar, as described in the Notes on the Symbol Naam-Jaap, in the next step -

VIII. NAAM-JAAP. Symbol. < Ik-Oankar.Eyes: closed.Gaze. You are already Focusing your closed eyes on Ik-Oankar at the Mid-Brow Point. Jaap. Start the Naam-Jaap - Silently repeat Wahe on Inhaling and Guru on Exhaling.In the Group Jaap, Silently recite Waheguru 100 times. The monitor will check the count with a 108-Bead Mala. In your Individual Jaap, continue it for the time you have allotted to it.Doing it individually, if the concentration is not ideal, for some time, speak out Waheguru, Waheguru and carefully listen to it. For a short time, you may concentrate on its spellings, meanings and essence (God), for fixing the mind on the Naam-Jaap. For a while you may mentally shout out the Naam (Without making any sound), or may be you do it vocally if you are alone.For the Naam-Jaap, some add other Gurbani lines or couplets to the "Waheguru" Jaap. I think, it should not be done and we should do the Jaap of "Waheguru" only, but it is hard to set a line for it because the word "Waheguru" is there. Any lengthy stanza will take its own share of attention and will not permit the mind to get absolutely set on "Waheguru." It will convert the Naam-Jaap into meditation on the Naam, because this added stanza or couplet will qualify the Naam Waheguru. Our aim is to merge the mind with "Waheguru" - Naam-Jaap and not meditation on the Naam. In our actual Jaap, we should recite "Waheguru" only.Whenever focusing on Ik-Oankar becomes poor or it is weak, repeat writing or gazing on it for a few times (In your imagination) as before. It will help to restore the Symbol Ik-Oankar <

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If the glow appears at the Mid-Brow Point, it will further help the concentration. Don’t bother if this light doesn’t come up.Concentration: at the Mid Brow Point on Ik-Oankar < , Gur-Mantar Waheguru vwihgurU as well as, on the imagined sound of saying it silently.Practice; continue reciting Wahe on inhalation and Guru on exhalation, fixing gaze on Ik-Oankar at the Mid Brow Point, in the glow if it is there.

IX. COMPLETION.Your allotted time for the Naam-Jaap is over. Fold both the palms, touch forehead with the tips of both first fingers, fix Ik-Oankar in your gaze (Eyes closed), gradually bow your head bringing down Ik-Oankar with it.Ik-Oankar. Leave Ik-Oankar in the glow around Sri Guru Granth Sahib (Actually if the Holy Book is there, or in your imagination) from where you got it and Bow your head.Pray - scy pwiqSwh, nwm dwn Aqy ies au~qy lInqw bKSx leI Dnvwd hY [

Hae Sachae Paat.shah, Naam d.aan at.ae iss out.t.ae leent.aa bakhshan laee d:hanwaad. haae, etc.

"O Lord, thanks for your blessing me with the Naam and for concentration on it," etc.Glow. Feel that the beam of the glow from Sri Guru Granth Sahib is descending on you, giving you the ecstasy of joy. Gradually raise your head and go back to sitting position. Hands go to your lap. You may or may not open your eyes. May be you keep gazing at the Mid-Brow Point with closed eyes.

X. MALA.For the group Jaap -

Verbally or silently, recite 5 Malas of Waheguru.Verbally or mentally recite 1 Mala of Mool-Mantar.

In your individual practice, you may do as much Jaap of Mool-Mantar and Waheguru on Mala, as you like. Each time the Mool Mantar is recited, some say Namah (I bow to you) at its end.Conclude by - slowing the tempo of the Jaap -Say or sing Satnam-Waheguru for 5 minutes.Mool Mantar 5 times.Waheguru 5 times.Bow your head to the Guru, the Guru Granth Sahib, or to both.Session. Your Naam-Jaap session is over.Disperse.

This is the methodical practice of the Naam-Jaap. After this, whole day is before you and whenever you get time, keep mentally reciting Waheguru, Mool-Mantar, Shabad, or a line or couplet from Gurbani. Do not bother others by saying it loud. This practice will keep your mind in the frame of the Naam-Jaap. However busy you may be, it is not totally difficult or impossible to do so. You have simply to desire, pay a little attention and develop the love and habit for it. We have to keep our mind in tune for the Jaap. Making mental picture of the Guru, Guru Granth Sahib or Ik-Oankar needs a real effort. The virtue needs lot of care and concern to sprout and it becomes easier if the ground is right.

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NOTES ON SYMBOL -Place Ik-Oankar in the middle of the Glow at the Mid Brow Point. Feel that Ik-Oankar < is very bright. This will accentuate the concentration.After fixing the Symbol at the Mid Brow Point and resorting to the Naam-Jaap linked to the two phases of breathing, the Symbol Ik-Oankar may disappear and as well the Glow. Continue the Jaap with eyes slightly turned up (Normal position of the closed eyes) towards the Mid Brow Point as before. At the time of culminating the practice, bring the Symbol (May be the Glow also, appears) back mentally (Recreate) and terminate the session by leaving the Symbol in the Glow around Sri Guru Granth Sahib and bowing to it, as already described.When practicing, wherever needed, tell your mind to focus intensely on the Symbol Ik-Oankar, so that you perceive it well defined (Clearly). You may pray to the Guru / Waheguru and to the Symbol itself, for its fixation at the Mid Brow Point, “Revered Sir Ik-Oankar, please, get fixed at my Mid Brow Point.” etc. In place of imagined pen, you may move your finger on imagined Ik-Oankar, (eyes closed) for practice. When well practiced in getting concentration by fixing attention on Ik-Oankar at the Mid-Brow Point, if you like, you may exclude focusing on Ik-Oankar and start gazing at the Mid-Brow Point only (Glow might have appeared here). If bringing Ik-Oankar into the imagination has not been attained even after a long practice, simply feel that the Symbol Ik-Oankar is at the Mid Brow Point or ignore it and do the Jaap simply by fixing your gaze at that point.

SPECIAL PRACTICE ON SYMBOL.Recitation of Ik-Oankar on Symbol. After moving pen / finger and gaze on Ik-Oankar < You may include and adjust the "Recitation of Ik-Oankar" < and then of Waheguru, coordinated with the Gazing (Eyes closed) at the Symbol Ik-Oankar <Say Ik on 1 (Ik, In Gurmukhi 1 ), “One 1” at the start of the character.O on the first smaller loop of Oora in the middle of the character E , Aun: on the larger loop of Oora, starting at the bottom of the character and going to the top and Kaar on the Akaar - the concave (Curved downwards) line, extending beyond the character at the top, This will further help the fixing of Ik-Oankar at the Mid Brow Point. Do it 5 times as for other steps.Recitation of Waheguru on Symbol. You may coordinate recitation of Waheguru with gazing (Eyes closed) on to Ik-Oankar, like writing on it. Say - Waa on 1 (Ik, In Gurmukhi 1 ), Hae on smaller loop of Oora E, Gu on bigger loop of Oora and Ru on the Akaar. This also, will help to set Ik-Oankar at the Mid Brow Point. Repeat it 5 times.

NOTES ON NAAM-JAAP -Attitude. It is important to maintain the attitude of the Naam-Jaap. It is helped by constant touch with Gurbani, Kirtan, study of the suitable literature and company of the Gurmukhs (The Guru

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Oriented). Always think that you are in the presence of the Guru. You may listen to the Gurbani and Kirtan cassettes and CDs. There are many sites on the Internet for the study of and for participating in the Gurmatt (Guru`s philosophy). The Naam-Jaap groups provide incentive and are great motivators to practice the Naam. Count of 5, etc. has no value. This is just convenient number to practice. You may increase it to 10 or 20, etc. according to the time you have.Intensity. Keep repeating the Naam (Waheguru) constantly. The Naam-Jaap has to be the single-minded effort. For achieving intensity in it, effort is made to stay close to the Naam and to maintain its environment. It develops gradually and the suitable company helps it. Excitement and agitation of mind, do not fit well in the Naam. The Sikh way is of Sehj - calmness. An excited and agitated practitioner may be an ill person.Quick fix. If you have very little time, Sit down, Fix gaze at the Mid-Brow Point and do Jaap by silently reciting “Wahe” + Breath-in and “Guru” + Breath-out, for the time you have.Inadequate time. Cut short some steps of the Naam-Jaap practice as per your choice to adjust it into the time you have..Urgency. If some urgency makes you get up, afterwards go back and take up the Naam-Jaap from where you left. You may redo it from the start, if you so desire and have time.Technique. In the Naam-Jaap done with some method, the time moves fast, you don`t get bored, it keeps you more concentrated and you can sit for a longer time. No doubt, it leaves less time for the straight Jaap of “Wahe” - “Guru” linked to Breath-in and Breath-out, but time permitting, you can prolong your sitting.Speed. We read and recite something verbally (Vocally) or silently, by forming words or by just imagining them, or it is a mix of the both. Doing it silently (Mentally), when imagination comes into play for the recitation of Naam, its speed may become tremendous and then you can do almost the “Flying Jaap”- the Jaap in the imagination. The speed of Jaap: of saying Waheguru, does not matter. It may be slow or fast. What matters is the concentration. Especially in the beginning, even in silent Jaap, properly formed words will give more concentration. After well practiced, just imagined and not fully formed words, may take you deep into the Jaap.On becoming an adept - When well practiced, he may no more adhere to the sequence of the prescribed steps of the Jaap and may Compose his mind, Relax, Concentrate at the Mid Brow Point with or without a Glow there and right away start doing the Jaap linking Wahe and Guru with Breathing.Someone with advanced capability, on sitting down for the practice, to concentrate, uses the Mid Brow Point, Symbol, Glow, and Breathing with Wahe and Guru etc. As the same sitting continues, once he moves into the flow of Jaap and goes deep, all the supports are left behind and he sails free in the ocean of the Jaap. Now, he simply recites Waheguru and that too, in his thought (Mentally) as an idea of it only.Fully set in the Sadhna (Practice), the practitioner gets lost in the Naam and may no more need any other help for his concentration. The Naam becomes the center of his attention and the concentration gets held by the Naam. It may be his choice to continue as before and concentrate on the Mid Brow Point etc. or make some changes and modifications according to his liking, or drop them all. His mind is fixed on the Naam and he is constantly in Jaap.Now, you are at another level, the sphere of the Gurmukhs. The concentration has come into your Sehj (Habit) and you are constantly focused on the Naam, without the aid of any props for it. You do the Jaap of Waheguru by reciting this Holy Name with complete freedom from any methodology.

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SPECIAL PRACTICE - Jaap by gazing at Waheguru -Some, coordinate recitation of Waheguru with gazing (Eyes closed), like writing on the imagined picture of it (Waheguru) as written in Gurmukhi. vwihgurU They do their total Jaap this way. Others, steadily focus at Waheguru vwihguru with eyes closed and do not move their gaze on it.

MORE AIDS FOR CONCENTRATION. We do not devote even a few minutes to the Naam-Jaap and complain of the lack of concentration. The mind will get set by giving due time to it and then there will not remain any complaint.If concentration needs some aid, imagine yourself moving about lonely in a lovely valley in the subdued light, calling on Waheguru in Vairag (Vairagya - the pangs of separation, a yearning to meet) to see (Meet, realize) the Lord. You may replay in memory some pilgrimage you undertook or some scenery you experienced and continue your Jaap.While doing your silent Jaap, in between, for a short while you may speak out Waheguru, Waheguru, concentrating on what you say, to get out of sleep, to fix your mind and for a change. How about (Actually or in imagination) shouting the Naam (Loud singing with or without instruments) and clapping, dancing etc. for a while, but only privately in your own room with doors closed, may be with the music or Waheguru Jaap-Cassette? Mind you, not at all openly. It is in no way approved, but some saints occasionally go into such an ecstasy. It will dispel the sleep very sure and at least, exercise the throat and limbs. It may give superficial and passing joy but will not attain deep concentration in which only the Naam-Jaap is there and no other bodily or mental activity. The Sikh-Way is of soberness. They do not create scenes. Singing Naam forcefully, with instruments, mostly in groups, is an effort to aggressively drive away the worldly thoughts, create an atmosphere as well as a mood for the Naam-Jaap and to turn the mind towards the Guru and his Shabad (Word). It is an aid to concentration and relaxation. Over a period of time, Gurbani recitation and the Naam-Jaap become a habit (Life-support) and without these, one cannot do and feels lost. This mental inclination makes the concentration easy and prompt.

IMPORTANT TOPICS.

These are important topics related to the Naam-Jaap.ADVANCED PRACTICE. vSyS swDnwAdvanced Naam-Jaap practice.It is not for the present and is meant for the higher-level of concentration when already well established in the previous practice of the Naam-Jaap. It is -1. Naam-Jaap at the midpoint of the forehead.2. Naam-Jaap at the hair-border of the forehead.3. Naam-Jaap at the Dasam-Dwar (Tenth door. Top of head).

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In your imagination, you can move your gaze to the back of head and farther, but we have nothing to do with any point beyond the top of the head.

SPECIAL HINT. vSyS iDAwn Xog g~l In the life story of Sant Atar Singh (By Sant Teja Singh, VIth reprint - 1992, published by Kalgidhar Trust, Baru Sahib, Himachal, India), at page 10, the author refers to "Saau Sakhi," that Guru Gobind Singh told Mata Jito ji to press the tip of the tongue against the palate and repeat Waheguru (Mentally). On the same page , he refers to Bhai Mani Singh, a disciple of the Tenth Master and writes that when inhaling say Wah (I presume, it is Wahe) and Guru while exhaling. Details of this method are not given. The tongue should be touched to the palate right behind the teeth or turned to reach back, has not been clarified. Generally, the latter is suggested. Evidently, it is for getting the concentration. Breathing part is clear and it has already been discussed. Any one is welcome to try or adopt this method.The Nectar (Amrit) trickles from the Dasam-Dwar (Tenth Gate) above and the practitioner of the Naam relishes it. Perhaps, this Nectater falls direct on the tongue turned far back.

SIMRAN. Xwdey AKr iKir jwihgy Eie AKr ien mih nwih ] kbIr-340-3Ae akhar khir-e jaahegae ou-e akhar inn mehe naaheThese letters are mortal, but that Immortal-Letter: Name of God, is not included in them. Kabir-340-3

Simran is the Constant Remembrance of God and it is the State of Mind. This is the Ultimate - an Attainment, and all "Doing" (Jaap) is over. In it, there is no more the Word “Waheguru” (Jaap of the Naam), may be the Nami (Whose Name it is, Waheguru) has Himself settled there in place of His Name. Simran transcends Smadhi, which is a transitory deep concentration taking mind into Void. Simran is permanent change and in this, there is no entering into Void, but one thinks of God all the time: a permanent state. It is higher than the Naam-Jaap and there is no more recitation of the Naam of God except when desired intentionally. He always feels himself in the loving fear and presence of the Guru and Waheguru. He is in the total surrender to Him and resides in His Will. He is in Sehj (Equilibrium of mind - balance, equipoise), above discriminations, free from wants, in Santokh (Fulfilled), stays in Vismaad (Joy of wonderment) and constantly feels His bliss.Different expressions in Gurbani convey that “Simran” should be done (God be remembered) constantly -

swis igrwis jpau hir hrI ] 5-1148-7Saase giraase Jaapou har-e Haree.Remember the Lord (with every morsel you eat), with whatever you do. 5-1148-7

swis swis hir iDAweIAY ]Saase saase Har-e d:heaa-ee-aae.Every moment (With every breath), keep God in mind.

aUTq bYTq sovq jwgq sdw sdw hir iDAweIAY ] 5-379-18Oot:at. baaet:at. sovat. jaagat. sad.aa sad.aa Har-e d:heaa-ee-aae

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Think of God getting up, sitting down, sleeping, awake: always ! 5-379-18

mwrig clq hry hir gweIAY ] 5-386-7Marag chalat. Har-e Har gaa-ee-aae. Recite the Name of God (Even when walking) all the time. 5-386-7

Simran and Jaap. The Gurus do not differentiate different shades and moods of the words and use all of them universally, for remembering God. It is for our own convenience that we reserve the words to express one or the other mode. Jaap (Repeat), Simran (Remember), Gawa (Sing), Dheaavaa (Apply mind on), etc. are used both for reciting the Name of God or for remembering Him. All of them have been used in a general way and mean Jaap as well as Simran.In the following quote, the word “Simran” (Remembrance) which is a mental process, has been used to say the Naam verbally (With tongue) -

rsnw scw ismrIAY mnu qnu inrmlu hoie ] 5-49-6Rasnaa sach-aa Simree-aee mannu t.annu nirmal hoaeThe vocal Simran (Here means Jaap) cleanses the body and mind. 5-49-6

In fact, the thought process is active whether we remember God mentally or verbally. But, for the convenience of understanding and classification, the Jaap is one wherein a Mantar is recited (Repeated) by speaking out or silently and Simran is pure remembrance (Thought process) with no recitation of a Mantar. It is true that Guru ji did not draw any hard and fast line between the Jaap and Simran. Sikhs too, generally do not differentiate these and use the word “Simran” for “Jaap,” but we have to understand the meanings in depth.

There is another word, “Bhajan.” In a broad sense, “Bhajan” means a “Devotional Hymn” and it is usually sang out. Sikhs commonly use this word to mean a Mantar (He begged for Bhajan) as well as Jaap e.g. “He is sitting for Bhajan.” The worship of the Lord is commonly termed “Bhajan Bandgi,” “He is doing Bhajan-Bandagi.” We neither do Simran, nor we sit for it because it is not a thing to do but is a state of mind.Guruji has used the words “Jaapp” and “Simran,” very specifically also -

jip mn rwm nwmu rsnw ] 4-799-1Jaape mann Ram Namu rasnaaRecite the Name of God verbally (With tongue). 7-99-1

ismir mnw qU swcw soie ] 3-1129-16Simar-e manna t.oo Sachaa Soe.O mann (Mind), remember the True Lord. 3-1126-16.

To keep the thing simple and clear for our own selves, we should use the word “Jaap” for reciting the Name of God, mentally or verbally and reserve “Simran” for a higher level of devotion which is a pure remembrance. Many times the combination “Jaap-Simran” is used and it is okay for the general purpose for which it is meant.

Mystery of Simran. Simran quietly takes the practitioner higher to “Teen Gun” iqn gux (Three dimensional state of mind) to “Turya Awastha” qurIAw AvsQw (Chautha Padd cOQw pd) - Fourth State, which is “Nij Ghar” inj Gr, Place of God. Whole of this process is called the “Union of the Word and Awareness” Sbd surq kw myl - the place from where thoughts were arising, has now been occupied by “Shabad” Sbd (Word of the Guru - his

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Mantar, Waheguru vwihgurU) and no place has been left for the worldly thoughts. From where the worldly thoughts were arising, now the thoughts of God arise. All this happens in Dassam Dwar dsm dvwr (Tenth Gate) which is a Spiritual-Location in the brain, right under the top of head. Dassam Dwar is “Gupt” gupq dr the Closed Gate (Darr or Dwar is the same thing). Other Nine Gates which are open and have their outlets, are - Eyes 2, Nostrils 2, Ears 2, Mouth 1, Urinary Outlet 1, Fecal Outlet 1. Relation of these Nine Gates to Spirituality is that we have to control them - close them, generally speaking, to a reasonable extent (To do Naam-Jaap). Tenth Door (Gate) is the one that we have to open fully (To resort to the Naam-Jaap). The Naam-Jaap is the medium that takes us to the state of Simran and from there (By detaching us from the Teen-Gun World) to Nij-Ghar (Fourth Dimension) i.e. to the “Union of the Word and Awareness.” This door we have to open to invite God in, but this is the door that we don`t open, rather keep it tightly closed (By our vices). We should open, let God in and then close it (To the world). God should be kept in and the world out !The Word (Waheguru) is the Name of God and the Name means God Himself. This Union is also known as the Union of Shiv (Shiva, God Factor) and Shakti (Maya i.e. World Factor). Teen Gun Maya iqn gux mwieAw (Shakti - Three Dimensional World Factor) is lost on meeting Shiv (God) and only the Lord is left. Now, the seeker sees God every where and in every thing. This is God Realization.Maya (Mundane, the world-Factor) has Teen Gun - three characteristics - Rajo, Tamo, Sato and therefore it is called Teen Gun Maya - Three Dimensional World Factor. Rajo is Ego, Tamo is darker side of man - evils and Sato is the truth i.e. saintly qualities - virtues. One who rises above egoistic characteristics, vices, and virtues, comes to reside in Turya (Chautha Padd) the Fourth State (Fourth Dimension). He is no more a worldly man and stays United (Absorbed in) to God. Literal meaning of Shakti is Energy and this is the World Factor because it runs the Maya (World). Hence, Shaki denotes Maya. Read God Realization, also.

MEDITATION. iDAwn AwT phr kr joiV iDAwvw ] 5-1077-16

Aat:h pahr kar jor.e d:heaavaaAll the time, with humility, I meditate on God. 5-1077-16

Meditation is single-minded thinking about something (Contemplation on one and the same thing.) and transcendental-meditation is nothing but a misnomer. Thinking is thinking and when meditating, we already mean it a super-thinking (Thinking with a focused mind). In thinking, it is not necessary that the thoughts on one and the same object will not change and will remain the same throughout. It is different from the Jaap wherein one continuously recites the same Mantar (Formula) and throughout the thought remains focused on the same thing and unchanged. It is incorrect to call the Naam-Jaap a Meditation. In the Naam-Jaap, the Naam of God (Waheguru) is recited vocally or in mind and thought is focused on what is being said. The Naam-Jaap is an entity in itself and is not a meditation. If one worries, the changing thoughts keep hovering

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around the nucleus i.e. the worry itself and it is a good example of meditation. Recitation of Gurbani is in fact, mostly the meditation on God and meditation on Him is quite important, too.

TALKING TO GOD. vwihgurU nwl g~lWhir kY dir vriqAw su nwnik AwiK suxwieAw ] 4-316-3Har-e kaae d.ar-e vart.eaa su Nanake aakhe sun.aaeaaNanak narrated all that transpired at the door of the Lord. 4-316-3

It is just like talking to someone - trailing on and on and saying whatever comes to the mind, with the presumption that he is addressing God. The talk is mostly vague and not directed to one and the same thing. Some take it as meditation which it is not. Meditation is contemplation on a specific subject - a talk fabricated around a fixed idea. Some say it loud, others mumble or do so silently. It may be a part of the Ardas (Prayer, invocation).

SMADHI. smwDIThis is deep absorption of mind and 24 minutes of it make one Smadhi. In this state, the Yogis become blank - go into mental-void. This is not the way of a Sikh and his Smadhi is getting totally absorbed into Gurbani (Scripture), its Kirtan (Singing of Hymns) or in the recitation of the Naam of God and though not common, one out of many reaches this state.

suMn smwiD nwm rs mwqy ] 5-265-4 Sun:n smaad:he Naam ras maat.aeSmadhi is not creating mental-void,but is absorption into the Name of God. 5-265-4

GOD REALIZATION. bRhm igAwnGod Realization is attaining the Brahm-Gian, the Supreme-Knowledge of God, that He is present everywhere and in every thing, nothing is without Him, He is all powerful, every thing is under His Will, He is the Creator and the Destroyer, too. This is the Union with the Ultimate: becoming one with Him -

jl qrMgu ijau jlih smwieAw ] iqau joqI sMig joiq imlwieAw ] 5-102-7Jal t.rang jeo jalhe smaaeaa |T.eo jot.ee sang-e jot.e milaaeaa |The individual`s soul merged with the Great Soul,Like water mixing (Bbecoming one) with water. 5-102-7

By virtue of the Naam-Jaap, the state of Simran is attained and one settles in the Sehj (Equipoise). The Three-Dimensional World (Characteristics of Ego, Vices and Virtues, called in turn Rajo, Tamo and Sato Guns) is transcended. The practitioner, thus losing his identity, enters the Fourth Dimension (Turya or Chautha-Padd. Also, called Nij-Ghar - the home of the Lord) and becomes lost in God -

cauQY pid vwsw hoieAw scY rhY smwie ] 3-1258-7Chauthaae pad.-e vaasaa hoeaa sachaae rahaae samaa-aeRelieved of three dimensional Maya (Worldly attachments),he resides in the Fourth Dimension (In Union with the Lord). 3-1258-7

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He understands that He is everywhere and in every thing - ihrdY visAw su bwhir pswrw ] 3-1176-2Hird.aae vaseaa su baahar-e pasaaraa.The Lord, that settles in our mind, prevails all over, too. 3-1176-2

bin iqin prbiq hY pwrbRhmu ] 5-294-1The Lord is present in trees, grasses and mountains (Omnipresent). 5-294-1

He beholds Him in every one -Avil Alh nUru aupwieAw kudriq ky sB bMdy ]eyk nUr qy sBu jgu aupijAw kaun Bly ko mMdy ] kbIr-1349-19Avalle Allah nooru upaaeaa kud.rat.e kae sabh bandae |Ek Noor t.ae sabhu jaggu oupjeaa koun bhalae ko mand.ae |It all started with the extension of His own Light: all belongs to Him,The universe is His projection: all are one and the same. Kabir-1349-19

Read Mystery of Simran, also.

MUKTI. mukqIMukti is liberation and Mukat is the liberated one. One gets Mukti by attachment to the Name of God. All bindings of Maya (Mundane) go away and one becomes free from all delimitations -

bMDn kwit mukiq guir kInw ] 5-804-1Ban:d:han kaate mukat.-e Gur-e keenaaGod has liberated him by delivering him of his bindings.

The liberated one is free from bindings and has no more desires -bMDn qUtih mukiq hoie iqRsnw Agin buJwie ] 1-1011-17Band:han t.oot-he mukate hoae t.r;isnaa agane bujhaa-aeLiberation is to become satiated of the desires and to get free from the worldly bindings.1-1011-17

This emancipation is of two types, Jiwan-Mukat and Maran-Mukat (Mukat after Death). Jiwan-Mukat is one who is liberated of all bindings right in his life. He has no more worldly attachments. He will not be reborn after death and his transmigration as well, will stop. This detachment from the world comes by submitting to the will of God -

pRB kI AwigAw Awqm ihqwvY ]jIvn mukiq soaU khwvY ] 5-275-4Pr;abh kee aageaa aat.am hit.aavaae |Jeevan mukt.e so-ou kahaavaae |The Living-Emancipated is he,who submits to the Will of God. 5-275-4

Mukat after death. He geta liberated from the cycle of death and birth after he dies -

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imit gey gvn pwey ibsRwm ]nwnk pRB kY sd kurbwn ] 5-278-5Mit-e ga-ae gavan paa-ae bisr;aam |Naanak Pr;abh kaay sad. Kurbaan |I am grateful to the Lord,Who has ended the cycle of my birth and death 5-278-5.

A Mukat person does not transmigrate and the state of Mukti is reached through Naam-Jaap.iPir iPir Awvn jwnu n hoeI ]eykih eyk jphu jpu soeI ] 5-258-7Phir-e phir-e aavan jaanu naa hoee |Aek-he aek Jaap-hu Jaappu soee |Recitation of the Name of God,Liberates from the cycle of the death and birth. 5-258-7

This is the ultimate goal and almost every one on the spiritual path seeks liberation from the birth and death. Those with Divine-Wisdom (Brahm Gian), keep eager to be close to (Absorbed in Simran - His remembrance) the Lord and are not interested even for their Mukti -

keI bYkuMT nwhI lvY lwgy ]mukiq bpuVI BI igAwnI iqAwgy ] 5-1078-7kaee baaekut:h naahee lavaae laagae |Mukt.e bapur.ee bhee geaanee t.eaagay |A person with Divine Knowledge seeks no havenAnd even forsakes the liberation (Prefers to stay close to God). 5-1078-7

Videh Makat. Total Emancipation. This is the extreme absorption into God and detachment from every thing. The person rises totally above any body-sense, too and stops caring for his self. People may clean and feed him. On his own, such a fellow will not survive for more than a few weeks.

NADAR. ndrHis Mercy. “Nadar” is the mercy of God, His kindness, His benevolence. Nadar means Glance, His Mercy - Kindness. According to this philosophy, no one can attain, get or have any thing without the Merciful-Glance of the Lord. Our praising Him, worship, meditation and attachment to His Name or any thing else and virtuous practices, can lead to nothing unless He is pleased and accepts our efforts. For His Nadar, we have to work and work hard, no doubt, till he is pleased to acknowledge our efforts. This philosophy safeguards us against ego going to our heads and keeps us in the attitude of humility so essential as the basis to practice Naam-Jaap.

nwnk ndrI ndir inhwl ] 1-8-10Nanak nad.ree nad.ar nihaalNanak, by His mercy, the Lord fulfills the devotee. 1-8-10

SURRENDER. hukm jW Bwxw mnxwjo ikCu kry su siq kir mwnhu gurmiK nwim rhuh ilv lwie ] 4-1199-9 Jo kichh kare so sat.t. kar maan-hu gurmukh-e Naam r-huh liv laae.

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Surrender to the Lord and stay absorbed in Him. 4-1199-9

Total surrender to Waheguru is accepting His Hukam (Bhaana - Will) and is essential to keep in tune with Him. It is rare and comes after a very long pratice of the Naam-Jaap and the recitation of Gurbani etc. in the life of a perfectly spiritual man. First comes the detachment which too, is the sign of an evolved person. The worldly people, mostly go up to the level of Ardas (Invocation, supplication). Some Bhagats (Who remember God with deep love for Him) believe in begging and praying to God for His mercy, blessings and boons, worldly or spiritual. In fact, there are different situations and according to them, one goes into the surrender or resorts to the humble invocation (Ardas). Mostly, the people fall short of realizing this. In something final i.e. which has already happened, there will not be any way out (Choice) and right thing will be to surrender to His Will. Only this will bring the peace and solace. In other situations where the thing to happen is in the process and not yet completed, the Ardas is appropriate. It will calm down the mind and as well, give a support to it. We cannot disturb the Plan of the Lord by appealing to Him. He is All Knowing, Doer and All Powerful. What are we, nothing ! We are mere humans and not "Super-Spirituals" who smilingly bow to the Will of the Lord. We have hardly the capacity to appeal even. We are not clever and smart to know more than Him. Humility lies in our praying to God for His Naddar (Benevolence). He knows what to do and also knows how to adjust things in His plans. God is kind, merciful and all powerful, too. He judges according to the deeds. He forgives, too. In our routine Ardas, we seek the peace to all and also pray “O Lord, day-time (Chaar pehr din de) has passed in peace and let it be so in the night, too.” Sri Guru Granth Sahib advocates the Ardas-Baentee (Praying humbly and beseeching), again and again and tells how God comes to the aid and rescues the devotee. All this clearly shows that we believe in His capacity to make changes or adjustments in His Master-Plans. The faith can do any thing and any one with no faith cannot be sure whether to pray or not. Our appeals cannot disturb our harmony with Him and this is what we seek! We the weak mortals are to ask, beg, appeal and leave every thing to His Grace. If such an unavoidable situation arises, He will provide support, give comfort, peace and strength to face the truth. This is surrender and it comes with the Naam-Jaap.

FEAR. frIt is the fear of God and the fear of death.Fear of God.

qUM rKvwlw sdw sdw hau quDu iDAweI ] 3-517-6T.oon: rakhwalaa sad.aa sad.aa hou t.ud:hu d:heaaeeYou are my Protector. I remember You, always. 3-517-6

Waheguru is merciful and protects his devotees. What do we mean by fearing Him, His fear? This is not the fear of any punishment but is the appreciation of the presence of God. The devotee believes that God is looking at him (His actions) and in His presence he can`t do any thing wrong. This is the loving respect for the Lord and in this, he delimits himself not to do this and to do that etc. This discipline is the so called “Fear.” He adopts this because he loves Waheguru and to please Him, he practices certain codes to stay within the lines of the ethics. This is what his fear is - his love, respect, just like a son fearing his father. Love cannot be there without such a fear -

BY ibnu Bgiq n hoveI nwim n lgY ipAwru ] 3-788-13

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Bhaae binu bhagat.-e naa hovaee Naame naa laggaae piaru Without His fear, you can`t have love with His Name and worship Him. 3-788-13

Fear of Death and Disease.aucrq gun gopwl jsu dUr qy jmu BwgY ] 5-817-19Oucharat gu-n Gopaal jasu d.ooru t.ae jammu bhaagaaeBy praising the Lord, the angel of death runs away (Cannot touch you). 5-817-19

qwqI vwau n lgeI pwrbRhm srxweI ]cauigrd hmwrY rwm kwr duKu lgY n BweI ] 5-819-16T.aat.ee vaaou naa lagaee Paarbr;aham sarn.aaeeChougird. Hmaaraae Raam-Kaar d.ukhu laggaae naa bhaaeeBy going into the refuge of God, a celestial protective boundary saves you from the catastrophe and afflictions. 5-819-16

guru pUrw AwrwiDAw sglw duKu gieAw ] 5-817-10Guru pooraa aaraad:heaa saglaa dukhu gaeaaBy remembering the Lord, all the maladies clear off. 5-817-10

The quotations given above, assure us the protection of God and deliverance from the death and disease. But, are the death and disease not there ? These are common place, but it is an every day experience that Gurbani creates self confidence and high spirit and we come across miracles in our daily life. Diseases get cured and lives are saved. Something most important also happens by virtue of the Naam-Jaap, that one accepts the Will of God. This removes his fear of death and disease as well as, gives him the courage to bear every thing. For him, death and disease is no more.

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ATTAINMENTS.

What will I attain from the Naam-Jaap? This is your question and you yourself have to work hard for its answere. If you want to do the Naam-Jaap only for the attainments, first do it seriously and sincerely and then see the results for your own self. You are going to do an experiment and you must keep it in mind that finding a truth is not an easy task. You might have to persist in it for a long time and by that time you may get so much involved in the Naam-Jaap that your question may not be there any more. You may get satiated and continue with the practice of the Naam. To start with, the question is like, “Give me all my labor first and then I will work for you.” The very question and the attitude need to be corrected. You can easily watch the effect of the Naam-Jaap in the living saints or read it in stories of their lives. We have to believe what the Guru says. We can`t do every experiment to believe in the attainments of science and simply see the results or read them in the books. Go to the spiritualists and listen to what the people say about their spirituality. Sift every thing and sort out the truths. Spiritualism is the science of doing and its precondition is faith. First of all charge yourself with the faith and then work on it (Resort to the Naam-Jaap). Doing the Naam-Jaap on hopes and expectations is something of very low level. We should do it simply for the sake of doing it, to help our spirit to evolve (Get refined - purified, free from evils).In the attainments and experiences by resorting to the naam-Jaap, the feed-back, autosuggestion and self-hypnosis play a role, but all this is constructive and for the higher attainments (God realization). It transforms even the imagination into the truth, due to the effect of the Name of God (Naam-Jaap). There is left no margin for any doubts. The Naam-Jaap and all other subsidiary factors (Good conduct etc) keep the practitioner in the plane of inspiration for evolution in the spirituality. In general, a practitioner will get something according to the stage of his spiritual development at which he is. We can divide the practitioners into the following groups -

Whar are the Groups of the Practitioners?There are five groups from the seekers to the adepts.1. Abhilashi. One who keenly desires to practice of the Naam. He will find a guide.2. Adhikaaree. One deserving the boon of the Naam. He will get the Naam. He has prepared himself with Sewa (Selfless service), Nimarta (Humility), devotion and is ready to get it. 3. Abhyaasee. An apprentice. A usual practitioner of the Naam.4. Sadhak. An advanced practitioner. Due to his dedication and devotion to the Naam, the Guru blesses him with he concentration on the Naam. He gets some supernatural experiences.5. Sidh. An adept. The Guru bestows on him the total absorption with the Naam. He may attain powers of the miracles which he refrains to display.

USUAL ATTAINMENTS.Following are the usual attainments from the Naam-Jaap. 1. SUPERNATURAL POWERS.Ridhi, Sidhi, Nau-Nidhi, Budhi.Ridhi - Cooked food. People start bringing to him all sorts of foods, other eatables and fruits.

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Sidhi - Occult powers. These develop in him.Nau-Nidhi - Nine types of treasures. He gets accepted by all, respected and honored by every one. He starts getting each and every thing imaginable from the people.Budhi. Wisdom. He becomes a Brahm-Giani one with the knowledge about God - a realized person. This confirms the practitioner into -

Bharosa. A deep faith, dependence and surrender to God.Leenta. An absolute attachment to God.Santokh. Contentment on his destiny.Detachment: from the dear ones and the worldly possessions.Hukam. Acceptance of the will of God.Sehj. Equilibrium. Equipoise. Anand. Perpetual delight.Vismaad. Ecstasy. Joy plus wonderment, forgetting the self.

These are the characteristics of the Jeevan-Mukat (A living-emancipated person), a Realized Person.

2. Char-Padarath. Four boons.Kaam, Arath, Gian, Moksh.Kaam, Desires. His all desires get fulfilled.Arath. He collects lot of money - precious metals, pearls and stones.Gian. He attains all the knowledge and gets Brahm-Gian (Comes to know God).Moksh. Emancipation is bestowed on him.

3. Traekaal-Drishti, Vaak-Sidhi.Traekaal Drishti. Triple Vision (Three dimensional). He can see (Know) all that happened in the past, is going on now and will come tomorrow. He can make predictions and can foretell his end.Vaak-Sidhi. Whatever he says, comes true.

4. Nadar, Sehj, Hukam.Nadar. God is pleased with him. He wins His delight, blessings, grace and benevolence.Sehj. Waheguru brings him into the state of Equipoise - balanced mind. He becomes fortress in remembering God and in carrying out His will. Hukam. Total surrender to His will. See, Surrender, also.

5. Samm-Drishti, Turya-Awastha.Samm-Drishti. Every one is one and the same to him and he perceives God in every thing.Turya Awastha, Chautha-Padd (Fourth Dimension) - Higher to the three states of the Maya (Mundane, the worldly things). The world is a play of the three dimensions - the manifestation of the Ego, Evil and Virtue. Turya is the detachment from these three characteristics and rising high to the transcendental level of the Fourth State.

6. Deh Abhav. This body is no more. With Naam-Jaap, one rises to such a level of absorption in God, that he has no more to do any thing with his body. Body disappears and it is no more for him. When there is no body, there is no affliction or pain. He gets detached from his physical existence and goes above disease and death.

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EXPERIENCES.Some of these might have been included elsewhere..

Faith.Firm faith in Waheguru is the first and the foremost experience of the practitioner of the Naam-Jaap. He becomes a firm believer that God is One, He is the creator, doer, everywhere, all powerful and every thing is under His Will.

Composure, Relaxation. With these and getting deep into the Naam-Jaap, one may feel getting lighter and going down for a while and then may start rising up. With the continued practice, one may perceive himself rising up, right at the very start of his sitting down for his practice.

Composing Poems. Poems of the love of the Lord. One has to be careful not to mix up his poems and mess up Gurbani already committed to his memory. One has not to be smart enough to coin and concoct quotations at the spot and pass them as Gurbani. In his light sleep, he may recite Gurbani or his own Gurbani-like compositions or the both may get mixed up. Its cure is to correctly remember (Commit to memory) the Gurbani..

Visions.Visions and Dreams. The dreams of the spiritual entities, the Gurus and the saints, in sleep and their visions during the Jaap, may manifest. In these, he may talk to them and they may even give him some advice. All the time, he may feel himself in the company of the Gurus.

Personality. Changes in the Inner and Outer Personality, take place.Inner Personality. The practitioner starts evolving and changing. Virtues develop and vices get eliminated. He will become compassionate and very sensitive. In his deep faith and love of God, or on beholding His creation, boons and blessings, he may become ecstatic, sing and dance, or may go into the mood of silence and self-absorption, or may easily become emotional, have welled up eyes and even cry. Noble living based on Sat-Sangat, Naam-Jaap and the recitation of Gurbani, leads to the spiritual experiences which may vary from person to person.Outer Personality. He becomes simple, humble, quiet (Talks less). Sweet spoken and absorbed in his own thoughts.

Mood and Attitude. With the lapse of time, the practitioner gradually gets set for the Naam-Jaap and becomes eager and keen for doing it. A stage comes when the Naam starts pulling (Like gravity or magnet) him towards God and he feels joy to be in the Naam-Jaap all the time. He might be doing it constantly, even in his sleep.

Control on the Senses.(Indryas). Due to this, he develops peace of mind, contentment, equipoise. equality (Non-discrimination), justice, forgiveness, tolerance, truthfulness, humility, sincerity etc.

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Feeling of the Lord`s Grace enveloping his body may come over him. It gives the peace and joy.

Spiritual Experiences. He may have other spiritual experiences like hearing sounds (Kirtan - Devotional music), getting the smell of scents, sprinklings of the saffron colored water in the area of his residence etc.Spiritual Awareness. This happens on getting deeply impressed by a scenery, an occasion or on visiting a holy place or a place of pilgrimage. Knowledge of the historical background of the place, has its influence. Mental attitude is also, important. You have to be tuned up to have such an experience by Naam-Jaap and recitation of Gurbani. One has to be in humility, accept what is available and avoid criticism. Mind should be kept focused at the aim: to derive the benefit of the visit to the holy place.

Amrit-Dhaara. Trickle of the Amrit. Also, known as Amrit-Ras. Its source is the Tenth-Door (Dassam-Dwaar) located at the top of head (Claimed to be the seat of God, in the body). It trickles from the palate. Ras means an essence, taste, to enjoy. It is said to be honey like sweet. In fact, its real import is to enjoy oneness (Leenta) with Jaap of the Naam. It is getting immersed in the Naam-Jaap and enjoying it. Leenta is the Ras, it may be with the Naam, Gurbani or Kirtan, or one may be enjoying the state of Simran.

iJMim iJMim AMimRqu vrsdw ] 5-74-5 Jhim jhim Amrit. Varasd.aaThere is drizzle of Amrit (The Grace of God is descending on me). 5-74-5

iJim iJim vrsY AMimRq Dwrw ] mnu pIvY suin sbdu bIcwrw ] 5-102-5.Jhim Jhim Varsae amrit. dhara. Mann peevaae sun sabad. beechaaraaI behold the Grace of the Lord and am enjoying it through listening to the Guru`s Word. 5-102-5

Merging. He may feel himself merged, or expanding and merged, with the Brahmand (Creation, Universe). If focusing on Ik-Oankar < or Waheguru vwihgurU, these may start becoming brighter, enlarging and spreading to take the practitioner and whole of the creation into them.Actual merging is becoming one with the Almighty -

ijau jl mih jlu Awie Ktwnw ]iqau joqI sMig joiq smwnw ] 5-278-4Jeou jall mahe jallu aa-ae khatana |T.eou jot.ee sange jot.e smaanaa |Like water mixing with water,One merges with the Lord 5-278-4

Every Hair doing Naam-Jaap. Occasionally, he may experience every hair of his body doing the Jaap.

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gurmuiK roim riom hir iDAwvY ] 1-941-5Gurmukhe rom-e rom-e Har-e d:heaavaaeEvery hair of the adept (Disciple) recites the Name of God. 1-941-5

Vibrations. Fine, fast vibrations (Like electric currents) may start at his low-back and spread in a centrifugal pattern, all over his body. The adepts (Sidhs, Sidhas) attribute it to the awakening of the Kundalni (According to the Yogis, this is an energy center at the level of the lower tip of the spine).

Intuition. The power of intuition and prophecy may develop, may start knowing things before these happen and whatever he says may come true. These experiences should be taken as the indicators of the progress. Boasting about them creates ego which hinders the higher attainments.

Occult (Supernatural) powers. comes naturally. The practitioner does not long or work for them. He is supposed not to display his such prowess.

iriD isiD sBu mohu hY nwmu n vsY min Awie ] 3-593-18Rid:h-e sid:h-e sabhu mohu haae Naamu naa vassaae manne aa-aeSupernatural powers are attachmentsand these do not permit the Naam to get set in mind. 5-593-18

SECTION III

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APPENDIX.AMRIT. AMimRq The Eternity (Immortality) Giving Drink -

AMimRqu hir pIvqy sdw iQru QIvqy ibKY bnu PIkw jwinAw ] 5-81-1Amr;it.u Har-e peevat.ae sad.aa thiru theevat.ae bikhaae banu pheekaa jaaneaa They become immortal by drinking the Amrit of the Lordand consider the vices as purposeless. 5-81-1

This is the cherished desire common to the Guru and the Sikh. The Guru desires the disciple to take it and one who practices faith and gets spiritually oriented, becomes keen to take it. Taking Amrit is the Sikh Way of getting inducted into the Faith It is prepared by Five Faithful (Panj Piare - Five Beloved of the Guru). After Ardas (Invocation), sugar cakes (Patasas / patashas) are put in an iron bowl and are dissolved in water. Focusing on the double-edged sword and full concentration at their command, these five Sikhs, turn by turn recite specific 5 Gurbanis and work the sword to and fro. With the completion of Gurbanis, the Amrit is ready. It is given to drink to the person or people gathered to get inducted into the faith. They pledge to live a high ethical life according to the Reht (Edicts - dictates) of the Guru and they keep - Kes (Kesh) Unshorn hair to keep their appearance distinct and dignified. Kangha - Comb, to keep the hair tidy.Karra - Bangle. A heavy, iron-bangle around their right wrist as a handy weapon to stand an unexpected attacker. An expert may even be able to take the blow of sword on it. As well, it is to remind him of his pledges to the Guru to live an ethical life.Kachh - An underwear of standard specification which fits thighs just above knees and does not go below them. It is a cloth fit for war and peace. It does not obstruct freedom of movement in fight, or hamper the horse riding and provides protection against nudity when at home. This reminds of the self-control, too.Kirpan - Sword. To protect the weak, faith, country and the self. The names of these five items start with letter Kakkaa k of the Gurmukhi script, equivalent to the Roman K, and so, these are called 5 Kakkaars, known in this country as 5 Ks.The institution of Amrit was established by the Tenth Master Guru Gobind Singh to give his final seal to the Perfect Man. Amrit is most important in the Sikh Faith. The Amritdharis, those who have taken Amrit, have to read five, set Banis (Prayers) every day, practice Naam-Jaap, read a portion of Guru Granth Sahib (Holy Book), have an honest avocation, take out Daswandh (Tithe - 1/10th of their income) to help the needy and for the projects of the faith / humanity, not to take intoxicants and to restrict sex to their marriage, etc. They have also, to abide by other teachings of the faith to live an honest, God oriented, high class life. Importance of Amrit in the Naam-Jaap is that at the time of giving it, the recipient is endoctrined to do the Jaap of the shabad (Word) Waheguru and of Mool-Mantar.Taking Amrit is not Baptism and it is not right to call it so. Baptism is a Christian ceremony. To make other understand, we may say, “It is Baptism like ceremony”, or “Like Baptism in the Christianity, Amrit is in the Sikh faith.” We should as well, avoid the word Sikhism and call it the Sikh Faith or simply Sikhi. Sikhi and Amrit are not difficult words, hard to say or understand. We should convey the right words (Terms).It is a parable that Guru Gobind Singh waits for his Sikh to take Amrit and visit the Guru`s last resort, Sach Khand Nander - Sri Hazoor Sahib (In Hydrbad Deccan, India), upto his 60 th year of age.

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ANHAD. AnhdIt means a sound arising on its own, without striking of any thing. The Yogis claim to hear it while meditating. For a Gur-Sikh - one who follows the Guru, the Anhad (Anhad-Shabd, Anhat, Anahat, Anhad-Nad, Nad) is deep concentration on mental or vocal recitation of the Naam, or listening to the Gurbani or Kirtan. We are not concerned with hearing different sounds during the Naam-Jaap. If someone hears any, that's fine and these may be used to further help the concentration. If you believe in the Anhad, then you will very likely hear it. The sound may be like that of wind, string, drum like, bell like or Naad (Space - empty pot like) instruments. Naad is said to be heard at the early stages of the Naam-Jaap. When doing the Naam-Jaap with both phases of breath, some concentrate on inhalation and exhalation and try to hear subtle sounds arising from them. In the Anhad itself, there is nothing so great. The prime thing is the Naam of Waheguru. To get lost into Naam is Anhad -

nwmu lYq Anhd pUry nwd ] 5- 1144-8Naamu laaet. anhad. poorae naad. |Recitation of the Name of God is the Anhad (Celestial sound). 5-1144-8

ARDAS. ArdwsArdas is invocation, supplication, appeal or to humbly pray to the Guru and Waheguru. Ardas is recited to start and end every Sikh ceremony, individual prayer or a congregational prayer session. In the regular Gurdwaras (Sikh place of prayer) open full day, it is offered twice - morning and evening. Its first section at the start is authored by Guru Gobind Singh and in it no alteration is permitted. The sections following it, have seen changes and additions according to the historical events. In the congregation, it is offered standing with folded hands and facing Guru Granth Sahib (If this is not there, facing one who is performing Ardas). One person leads and others listen to it attentively. In this, after remembering the Sikh Gurus, sacrifices, hardships, history and achievements of the Sikhs are repeated, Waheguru is thanked for His boons, high morale is asked for and wellbeing of the whole humanity (Creation) is wished.

siB quDY pwshu mMgdy inq kir Ardwis ] 3-86-5Sabhe t.d:haae paas-hu man:gd.ae nit. kar-e Ard.aase Every one humbly begs from You, O Lord ! 3-86-5

As a Sikh Tradition, you are encouraged to say Ardas before the start and after the end of your Naam-Jaap. Such prayer is usually short - a line or two. You can do a regular Ardas from memory or from a Gutka (Booklet).

DASSAM-DWAR. Dsm-duAwrTenth Door. The body has ten outlets at the eyes, ears, nose, mouth, one for urination, for defecation and the tenth is hidden. The hidden one is at the top of the head and it is defined as the seat of God. It is considered to be the place of the soul, too.

nau dr mukqy dsvY Awsn ] 1-1040-15Nou d.ar mukt.ae d.asvaae aasan |Settle at the " tenth door" (Subconscious, seat of God) afterdetaching from the other nine (Sense organs.- bodily involvements). 1-1040-15

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Read Mystery of Simran and also, God Realization.

DEVOTIONAL MUSIC. kIrqnPrerecorded cassettes of Kirtan (Devotional singing of Gurbani) or of instrumental music create an harmonious atmosphere (Charged with the Word of the Guru) and relaxation for the Naam-Jaap. Avoid ordinary poems passed on as Kirtan. Devotional poems composed by a common man has its own value but it should not be rendered to mimic a Shabad-Kirtan. This may create confusion and be taken as Gurbani. Your personal live recording of the reputed or good Ragis (Singers) should be more effective. Kirtan is the giver of the True Wisdom -

kil kIriq prgtu cwnxu sMswir ] 3-145-12Kale keerate pargatu chaanan.u san:saare |Devotional music is the light in this dark-age. 3-145-12

DRUGS. nSyAny intoxicant and the Naam-Jaap do not combine. We don't need mood-setting through alcohol, opium or marijuana. We have to develop our qualities and practice Naam to elevate our mood. Hypocrisy is of no avail, rather we have to eradicate it. What is the good of drugs if the Naam cannot lift our mind ! Drugs may give transitory “out of the mind” experience. The elevation produced by the Naam is permanent.

rwm rswieix jo rqy nwnk sc AmlI ] 5-399-11Raam rasaaen.e jo rat.te Nanak sach amlee |One hooked up to the Naam is the real edict. 5-399-11

GOD, WAHEGURU. vwihgurUGod is or is not, is not the question. The governing factor is, you have faith in Him or not! If you have faith, then He is a Reality. If no faith, the He does, not exist. This is the field of spirituality and in this, every thing follows the faith. Every prophet said, He is the Tuth siq nmu Sat.e Naamu, the Tru Name. They didn`t tell the whole world what was not right. If Gautam Budha is silent about God, he doesn`t negate Him. In every day science, many things are not cannot be heard, seen, smelt, tasted or touched and we prove them by indirect methods. Scientits worked to find those things with obsessions like mad. The same should be true of God. It is easy to question and you question to tell what is in your mind, there is no God. You are not seeking an answere and if you are, work yourself to find the fact. Ask the Masters of this science. You do ask other scientists, read their experiences and do experiments. The same way, work here. The material required for the spiritual experiments is in abundace and is free: “Waheguru” the Name of the Lord, “Gurbani” the scriptures and your dedication plus devotion to them. You will have to be serious and sincere to experiment honestly. Work on this and find out the results for yourself. Some tell to believe in God and work for Him, so that we have not to repent if He is a truth (we face Him) after our death. Mind you, this is not an easy thing.

GURBANI, SCRIPTURES. gurbwxIGURU, THE MASTER. gurU

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GURU GRANTH SAHIB, THE HOLY BOOK. gurU gRMQ swihbAll that is written in the Holy Book Guru Granth Sahib and composed by the Tenth Guru, is Gurbani, no matter who the author is - the Guru or a Bhagat (Saint). This comprises of about 6000, hymns, scribed on 1430 pages, now. Before standardization, the number of pages varied a bit. This Holy Book is the living Guru of the Sikhs. They respect, revere and bow to it as a Shabad-Guru, the Word of the Master. It was compiled by the Fifth Guru Arjun Dev ji, at Amritsar and was scribed by Bhai Gurdas. Its second version was rewritten by Bhai Mani Singh under the guidance and supervision of Guru Gobind Singh. He added to it the Hymns of his father Guru Tegh Bahadur ji. The Tenth Master, Guru Gobind Singh declared it the Shabad Guru, before his death in 1708. Gurbani prescribed for routine recitation is from Sri Guru Granth Sahib and Dasam-Granth (Book of the compositions of the Tenth Master).Gurbani is the seat of Gurmantar (Guru given formula for recitation as the Name of God) and it deals with higher social values and of spirituality. It is not right to try to search from it other unrelated subjects or those things which are not of that period (May be to some extent, divorce, abortion etc.). To serve your purpose, by the twist of meanings, you may derive quotations to serve your purpose but it won`t be justified. Scholarly gymnastic with Gurbani is not something of great virtue. Gurbani being poetry, its alternative (More than one) meanings are not impossible but to use a quotation from it, the meanings should be taken what they are in its proper context (Whole of the Hymn preceding and following the portion selected). Distortion of the meanings, simply to fit the quotation into our subject is not desirable. Gurbani is the revealed one (Directly from the Lord and not composed by man) and we should avoid to temper with it. No one should ever pass on a “cooked” quote as Gurbani.If you must give a quote when talking, but you don`t remember it correctly, then tell that it is something like this and only then narrate, better still to desist and give the meanings only. We should go to the Guru not as an ignorant or for fun only. We should go to him fully aware as to what he is and to get something out of our excursion, out of meeting him. We should put him the sensible questions of our heart and then carefully listen to what he says - not that put the question and forget, let him reply, your attention is on that or not. Our Guru is the Light of the Ten Masters (Sikh Gurus), Adi Sri Guru Granth Sahib. Your spiritual questions are already in this, work to find them and read there answers. The answers are understandable by all the categories - the ordinary, the wise and even the dummies. One Master after the other, is there to appease you. Listen and contemplate on it. Also, with this, measure yourself as to how far close or away of the mark you are. Then, try to adopt in your life what you listened. Keep on working steadfastly and experience the wonderful things even beyond your wild expectations - peace of mind, high morale , joy, eagerness to help and serve others, love for every one without any discrimination, much more and what not! No one can promise you any thing. You will get according to the Mercy of Waheguru on you. To be worth this Mercy, you will have to work hard through Gurbani (Its recitation, understanding and adoption) and Naam-Jaap.Recite Gurbani and think of its author, Guru or any other, or in general, of the Guru (Any Guru, Nanak or any other). Feel that you are in his presence and he is listening to what you are saying, you are very humbly questioning him and he is replying with great compassion. Read or sing Gurbani, listen to it carefully, bringing to mind its meanings and history if any. It will take you to lofty heights (Elevated mood) and Vairag (Separation-like feelings). You will go into Vismad (Joy with wonderment).

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Reading Gurbani, pay attention to what is written, watch the formation of the words and attend to its meanings. Your attention will stay fixed on it. Read Gurbani with love for Darshan (Seeing) of Waheguru (Realization of God). It is fine that routinely you hurry through you prayer (Nitnem) to complete it, but at least occasionally , do find some time to recite it as it should be done (Calmly, without hurry, with attention). You will see the difference and will have the Darshan of the Guru every day.Guru Granth Sahib has Gurbani in it. It is combination of the Word and Body: the Book. The Spirit and the Physique cannot be separated. Honoring the Word, it is natural to honor the Body (Book), as well. We bow to the wisdom of an old man and touch his feet, his body also gets respected. To reach the Word in th Holy Book, we have a proper decorum to carry, place and open this and a set discipline is observed to be in its presence. We bow to it and honor the Book which is repository of the Word.

Dur kI bwxI AweI ] iqin sglI icMq imtweI ] 5-628-2D:hur kee Ban.ee aaee |T.ine saglee chint. Mitaaee| The revealed Bani, Took away my worries. 5-628-2

poQI prmysr kw Qwnu ] 5-1226-3Pothee Parmaesar kaa thaanuThe Holy Book is the seat of the Lord. 5-1226-3

gur kI muuriq mn mih iDAwnu ] 5-864-3Gur kee moorat. Mann mahe d:heaanuI behold the Guru in my Mind! 5-864-3

HANDS. Folded Hands. hQ joVy hoeyHEAD. Bowing Head. mQw tyikAw hoieAw As you fold both the hands and bring them to the level of your forehead, your thoughts get collected immediately and you get concentrated to bow to Waheguru, Guru or Guru Granth Sahib. Whenever you get time, fold your hands and bow to them. When you bow to the Waheguru, there is no picture in your mind and you have simply a concentrated idea of the Lord, your mind is focused on Him.As well, as soon as you prepare to bow, your mind gets fixed on Waheguru, Guru or Guru Granth Sahib and except theirs, there is no other thought. Bow to them as often as you can. During bowing, eyes get automatically closed to cut you off from out side and take the thinking process in. Bowing with folded hands and eyes closed, has a great mystery of its own. As your head goes down, your soul gets lifted up. Bowing has great merit.

duie kr joiV krau Ardwis ] 5-737-2Duae kar jor.e karou Ard.aaseI pray to you with folded hands, Lord! 5-737-2

nmskwr fMfauiq bMdnw Aink bwr jwau bwrY ] 5-820-11Namaskaar dan:dout.e band.naa anik baar jaa-ou baaraaeLord, I bow and prostrate to you again and again. 5-820-11

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sRvnI kQw nYn drsu pyKau msqku gur crnwrI ] 5-401-17Sar;vanee kathaa naaen d.arasu paekhou mast.ak Gur CharnaareeI listen to the Guru with ears, behold him with eyes and my head is at his feet. 5-401-17

HYPOCRISY. idKwvw, pwKMf, ByK Showmanship, Showbiz. Not to mean what is professed, just a show and a tall talk, but no reality. Our appearance should reflect our inner self. We should not make a show of what we really are not. Inside and out, we should be the same. Our lips, head and heart should be one and mind, talk as well as deeds, should not be different. We should not try to make a show of what we don`t mean or do. It should be the truth inside and out. Don`t give incorrect accounts and figures of your spiritual pursuits. Tell whatever is correct. Do not think of impressing others with wrong descriptions of your Naam-Jaap, Gurbani recitation, spiritual experiences and achievements. Tell the truth or keep silent, provided that silence does not mislead any one. Be frank and show the right way, be truthful, your half the Jaap is accomplished! Don`t give the wrong impressions. With these, you will win applause, no doubt, but your conscience will loose calm and subconscious will get wrong signals. You will become self-oriented, insincere and full of deceit. So, no showmanship! We have to be smart without cunning.

AMqir ibKu muiK AMimRqu suxwvY ] 5-194-3An:t.are bikhu mukhe Amritu sun.aavaaeWords a panacea, but poison in heart ! 5-194-3

ByK idKwvY scu n kmwvY ] 5-738-12Bhaekh d.ikhaavaae sachu naa kamaavaaeHypocrite, off the truth. 5-738-12

INDRYAS. ieMdrIAWieMdrI bis kir suxhu hir nwmu ] 5-299-3Ind.ree bas-e kar-e sun.hu Har-e Naamu Control the senses and then listen to the Name of God. 5-299-3

ieMdrI ijq pMc doK qy rihq ] 5-276-6Ind.ree jit. Panch d.okh t.ae rhet.Conquering the senses liberates you from the five vices. 5-276-6 (Five vices - sex, anger, greed, attachment, ego).

Indri is an organ and Indryas is their plural. There are total ten Indryas - Five Sense Organs - Eyes , Ears, Nostrils, Tongue , Skin.Five Organs of Action - Hand, Feet, Mouth, Sex organ, Anus. Importance of these lies in their natural use for the good of the self and others. This helps to evolve the person and make him fit for practicing the Naam-Jaap. MIND. mnIt is "Mann." Thoughts arise from it. The Mind is always set , calm and composed, but thoughts keep running about. What we need to control is the thought-process. Mind is the house of

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thoughts. The Naam is put into mind so that there is no more a place for thoughts. When no thoughts, there is nothing to run about. We have to open the door of this house (Mind) with the constant Jaap, for the thoughts to get ejected and the Naam (God) to occupy it. The question is to control your mind or not. You have to put reins to it. Otherwise, more you supply, more it demands. It is wrong to let it loose. We have to tell it to know its true nature -

mn qUM joiq srUp hY Awpxw mUlu pCwxu ] 3-441-3mann toon: jot.e saroop haae aapn.aa moolu pachhaan.u |O my mind, realize that you are the image of God ! 3-441-3

PILGRIMAGES. XwqrwGoing to the holy places teaches tolerance (Tolerate insufficiencies and deficiencies), accommodating others and adjusting with the people. History of the place, faith and of its Prophets, effects the orientation of our mind. We meet the holy people and get influenced to go towards God. At whatever place we are, we should clearly bring to our mind the Guru linked to it and bow at his feet. We have not to cultivate the ego of having done pilgrimages -

qIrQ nwqw ikAw kry mn mih mYlu gumwnu ] 1-61-2T.eerath nat.aa keaa karae mann ma-he maaelu gumanu |Pride in mind and doing pilgrimage is worthless. 1-61-2

SANGAT. sMgqIt is the company of the Gurmukhs (The Guru Oriented persons) or the saintly people. The Sangat of Sri Guru Granth Sahib is its recitation and focusing thoughts on what the Guru says. You can have the Sangat of the Guru by imagining yourself to be in his presence (His mental picture is before you), talking and listening to him. You can go into the feeling of the presence of God. Same way, you may enjoy the Sangat of a spiritual person though he is away from you. If you apply your mind deeply, you can have the company of the animals, birds, trees, rivers or lakes, mountains, etc. and you may perceive them “Singing the Name of God.” The company of the holy persons is called Sat-Sangat (True company) and it may be of one person or of many (Congregation). Closeness to the pure-ones and attending the congregations of the faith, inculcates and boosts the virtuous desires which may lead to the love for Gurbani and Naam-Jaap.

sqsMgiq kYsI jwxIAY ] ijQY ieko nwmu vKwxIAY ] 1-72-1 Sat.sangat.e kaaesee jaan.eeaae |Jithaae ikou Naamu vakhaan.eeaae |True congregation is that,Where only the Name of God is recited. 1-72-1

SEWA. syvwIt is the selfless service without discrimination of any sort. Sangat, Sewa and Langar (Community kitchen - free food, prepared and taken together) develop humility, equality and pure love. These are the basic requirements for the recitation of the Naam of God. To this is added the personal criterion of the Honest livelihood (Earning) and of Sharing with the needy.

Syvk kau syvw bin AweI ]hukmu bUiJ prm pdu pweI ] 5-292-17

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Saevak kou saevaa ban-e aaee |Hukamu boojhe param pad.u paaee |Selfless service behoves His servant,And by submitting to His will, he got the exalted place (Realized Him). 5-212-97

Gwil Kwie ikCu hQhu dyie ] nwnk rwhu pCwxih syie ] 1-1245-19Ghaale khaa-ae kichhu hath-hu d.ae-e |Naanak raahu pachhaan.he sae-e |One who shares out of his honest earning,Knows the right path (God`s way). 1-1245-19

Most important service is that of parents. With this, one clears the “Debts” of mother and father. Common debts are -Dev Rin dyv irx The debt of God. For all His boons / birth. Cleared by Naam-Jaap.Pitri Rin ipqrI irx The debt of parents. For birth, bringing up etc, ………devoted service.Guru Rin gurU irx The debt of teacher. For giving knowledge. ..…sharing knowledge.Dharam Rin Drm irx The debt of Faith. For spirituality, ethics. .…….sincerity to faith.Rashtar Rin rwStrirx The debt of country. Being your country. …safeguard its liberty.

SEHJ. sihjThis is the state of equipoise - balance. It is something going into the habit. This is reached after dedicated practice of the Naam-Jaap and self-control. Now, at this stage, a thing is done with no special effort. Sehj does not mean "Just by the way" and it needs hard work to achieve this state of mind. We can’t have something without working for it. Nothing can be achieved without effort, but one should do spiritual practices with detachment - unconcerned about the gains. Sehj - balance, is the right way of life, no extremes.

shj suBwie hovY so hoie ]krxYhwru pCwxY soie ] 5-282-6Sahaj subhaae hovaae so ho-e |Karn.aaehaaru pachhaan.aae so-e |If one submits to whatever happens in its own way (God`s plan),He realizes the Lord. 5-282-6

SELF ANALYSIS Awpw cInxwChintan. icMqn [ To take the account of ourselves every day, is important. This will give us our real picture and it will be the measure of our progress. In this, we should judge ourselves truthfully, honestly and strictly, without trying to find justifications or escapes.It is to inspect and assess if I am fit to take the Name of God, to check the deeds and ponder as to where do I stand. Hardly any one spends a couple of moments regularly as a neutral judge, to analyze him. It is different with neurotics and the like who may get immersed in a train of

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thoughts, may be self incriminating. We should check ourselves every day to assess ourselves, ponder on all that we have done. This is the way to keep ourselves in line with the ethical living so necessary for the spiritual pursuits.

ijnI Awqmu cIinAw prmwqmu soeI ] 1-421-16Jinee aat.amu cheeneaa parmaat.amu soeePondering on self, is the way to Godliness. 1-421-16

REFLECTION. Awpw pCwxnw

Knowing the Self.

cInY Awpu pCwxY soeI joqI joiq imlweI hy ] 1-1024-19

Cheenaae aapu pachhaan.aae soee jot.ee jot.e milaaee hae |

Self-analysis (Realizing the self) gives the knowledge of God

and bestows the wisdom to merge with Him. 1-1024-19

mn qUM joiq srUpu hY Awpxw mUlu pCwxu ] 3-441-3

Mann t.oon: jot.e saroop haae aapn.aa moolu pachhan.u

You are reflection of the Lord, realize this ! 3-441-3

What am I? This is self-inquiry to find out the quality of the self, as a first step on the path of spirituality. We have to find out as to what we really are. If I am a spirit then, am I in the magnetic field of the spirituality? This is to ponder on “What we are?” After knowing this truth about the self, it is to evolve the individual-spirit from the point at which it is, to make it fit to unite with (Realize) the Supreme-Spirit (God). This is much more important than the inquiry, “Who am I?” We have to see as to how much of that part we have been left, now? How much we are like that at this moment when we have decided to take the path of spirituality? This is to know what I am, how much of me has transformed and how much is still old, raw, and to be molded. One thing can mix with other only if both are the same. Water will not mix with oil. These are different. To aspire for the nearness to God, we have to be like Him, as much as possible within human limits. We have constantly to be aware of that which takes us away from Him and these are our five afflictions - Desires (Sex), Anger, Greed, Attachment (To worldly things including family) and Ego.Who Am I? This is the search of the Source, from where (From whom) I came. We very well know that we are a part of the Main-Source - the Lord. We have to realize it that in essence we are very sure a part of the Super Soul, God. We have to appreciate this to make our spirit soar high - to become like Him. This is indirect path to reach God. The direct and straightforward thing is to understand our own selves, how good or bad we are right now and from here we have to evolve to the level of purity acceptable to God. Even on realizing that I am God-Factor, I may ignore my wickedness and so, we start from wickedness itself to eradicate it first.

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SPIRITUALITY.What is spirituality? An ethical, intelligent, considerate and lofty living oriented to the development of the individual-spirit to attain the qualities of the Super-Spirit (God). It is to tread the Path of God., always keeping in mind the Design of the Almighty. God oriented activities are the spiritual pursuits. On this path, the spiritualist will gain the control of his senses and may attain some supernatural powers.

SEX. kwmAny thing related to sex in any form, presumed to aid spirituality, does not exist. Such things are falsehood, misleading, dishonesty and cheating. Rather, sex is a great destroyer -

kwmu kRoDu kwieAw kau gwlY ]ijau kMcn sohwgw FwlY ] 1-932-2Kaamu kr;od.hu kaaeaa kou gaalaae |Jeou kan:chan sohaagaa dhaalaae |Sex and anger destroy the body,Like borax melts the Gold. 1-932-2

SOLITUDE.If you resolve to stay all by yourself, then don`t let any one come close to you. If you live with others then, never stay alone, even for a moment. Keep yourself fully exposed to all the eyes to watch you. This will guard you against any fall. One always needs to be protected from any untoward incident.

VAIRAG, SEPARATION. vYrwg, ibrhw, ivAwkulqwVairag or Vairagya is a sort of desolation conveying the hurt of separation from the lover, some detachment, a bit of grief, some lonliness and a keen desire to meet. It is sadness colored with the desperation of depression, to some extent. Its best expression will be the “Lovelorn” fellow with a yearning or pining to meet the lover. In this state, he may shed tears, cry, neglect his body and food, keep on calling his loved one, write poems of separation and keep appealing for union. Usually, these are passing episodes and may not mean really very deep sentiments. Not in Vairag, he might be the usual person. Mostly, it is temporary and may not be a permanant phase. It can be brought on to some part, intensionally by accentuating the feelings with recitation of Gurbani and the Naam-Jaap. In this, one is usually emotional. It may become hurtful if the mood change is permanant. It is an extereme feeling at the moment of its manifestation and it does not stay at the same level, for this it is not much approved. Short experiences of such intentional or natural episodes are good as an excercise to promote concentration. Worthy Vairag is in relation to God or the Guru-

gur kY sbid AwrwDIAY nwim rMig bYrwgu ] 5-1425-4Gur kaae sabad.e aaraad:hee-aae Naame ran:ge baaeraaguRecite the Word of the Guru with the deep color of love (Pangs of separation). 5-1425-4

mInu ibCohw nw shY jl ibnu mir jwhI ] 5-1122-9Meenu bichhohaa naa sahaae jal binu mar-e jaaheeFish stands not the separation from water and dies. 5-1122-9

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PrIdw ijqu qin ibrhu n aUpjY so qnu jwxu mswnu ] PrId-1379-15Fareed.aa jit.u t.an-e birhu naa oopjaae so t.anu jan.u masaanuFareed, the person bereft of the feelings of separation, be considered as the cremation ground. Fareed-1379-15

VISMAAD. ivsmwdEcstasy. It is a combination of joy and wonderment. It denotes a deep faith and belief in God. During an ecstasy his mind may not be sharply focused on God. In it, one enjoys the moment with abandonment. Mostly, the person in Vismaad, gets impressed by the boons and bounties of God. Gurbani (Scriptures), Kirtan (Devotional music), Naam-Jaap, the nature before him or a particular situation may trigger it.

hau ibsmu BeI jI hir drsnu dyiK Apwrw ] 7-784-14Hou bisamu bhaee jee Har-e d.arsan d.aekhe apaaraaI am in ecstasy on beholding the Supreme Being ! 5-784-15

YOG. XogYog (Yoga) or Jog. It means union with God. Yog is a technique of attaining it. It was reorganized by Patanjli Rishi, more than four thousand years back. He divided it into -1. Raj-Yog - the Royal Yoga. The top technique. It is mostly the Yog of Dhyan (Mind fixation). Yogis consider it the royal road for union with God. 2. Gyan-Yog - Yoga of Knowledge. The realization of God attained through knowledge (Study of books, teaching and discussions). 3. Karam-Yog - Yoga of action. Selfless service .4. Bhagti-Yog - Yoga of absolute love with God.Others, outside the scope of the above, are -Hath Yog - hT Xog [ The obstinate or the stubborn-way. The method of Insistence, or steadfast persistence. Carrying on with a very tough way. Mind-fixation, adopting a tough posture like standing on one leg with one arm raised for a long time e.g. months together, etc. Sitting in the sun with fire around him in summer. Standing in water all the night and Jaap. Continuously throwing cold water on head and body, in winter. Adopting body torturing techniques. Sikhs reject all these.

From Yog (Yoga), commonly understood is Raj-Yog and we think that only the practitioner of this system is a Yogi. Raj-Yog has eight steps and so, it is also called Ashtang-Yog. The eight steps are -

1.Yamm. (Abstain) - Abstain from cruelty, lies, wrongly taking other`s property including woman or man, theft, demanding gifts from others. 2. Nayamm (Discipline) - Purity of mind and body, attaining spiritual knowledge, calmness (Peace) of mind, faith, charity, surrendering to the will of God, no envy. 3. Asan (Posture) - Padam-Asan (lotus pose) - sitting cross legged with each foot placed on the other knee, Sidh-Asan (Adepts pose) - one heal placed on the other. There are 84 Asanas and Yogis adopt them thinking that these help the union with God. These are health-promoting postures, no doubt. 4. Pranayam (Energy-Control) - Commonly called Breath-Control. It is the control of the currents of subtle energy.

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5. Pratyahar (Discard) - To discard mind-distracting things and to control it with contemplation. To convert extrovert mind to introvert. 6. Dharna (Adopt) - Adopting a goal or a system (Ashtang Yog) and keeping to it. Not to waver. To keep mind steady or stable.7. Dhyan - This is Concentration. Fixation of mind. To fix mind on various subtle energy-centers, one by one, to activate them ( To attain supernatural powers).8. Smadhi - Total absorption of mind. Some, may not be Yogis, practice mind-lessness.

To attain supernatural powers and for the union with God, Yogis fix their mind on Chakkars or Kanwals (Kamals - Centers of subtle energy. Kanwal means a lotus.)) one by one. There is Kundalni (Snake, the cosmic energy- center) at the bottom. Above it, from the lower part of the spinal column to the forehead, are 6 subtle energy-centers (Kanwals, or Chakkars) - Kundalni - Sarapni (Snake), at the bottom of all Chakkars.1. Mooladhar - Root, basic - At the anal region. 2. Svadhisthan - At the genital region.3. Manipuri - At the naval region. 4. Anhat - At the heart region. At the central line, level with heart.5. Visudhi - At the throat region. 6. Agya - At Trikuti (Almost, the Mid-Brow Point).Above these Chakkars is Sahasar-Kamal - This Chakkar is under the top of the head called Dasam-Dawar - the Tenth Gate, which is hidden. Nine visible gates are the openings of the body. This lotus (Kanwal, Chakkar) is called Sahasar-Chakkar because it has 1,000 petals and it is considered to be the seat of God.

From Kundalni to Agya chakkar, these Chakkars are connected by cosmic energy-channels - Ira on left, Sushmana in center and Pingla on right. At the Agya chakkar, Ira crosses to right and Pingla to left and all three unite as a loop with Sushmana in middle. This union of the three energy channels gives this point the name of Trikuti.

Through concentration on these energy-centers (Chakkars), the Yogis activate Kundalni, direct it through Sushmna and unite it with Sahasar (Dasam Dwar). They call it union of Shakti (Maya factor - the worldly aspect) with Shiva (God factor) - a state of perfection. They consider Sahasar the seat of the Lord. Whole of this explanation is meant to show that the Yogi `s way is very hard one to achieve union with God. Giving up vices and adopting virtues are good things in Yog but Sikhs don`t attach any importance to Asan, Kundalni, Kanwals, Pranayam and they don`t believe in getting blank. They consider all such things absolutely unnecessary and do not follow or practice them. They stay linked to God by fixing mind on Him through His Naam (Waheguru). they make best use of various Yogs and combine desirable aspects of Gyan, Bhagti, Karam and Raj, with a little bit of Hath (Prseverence aspect). Theirs` is the Naam-Yog, placed on the plinth of Sehj-Yog (Balanced way. An effortless path), through Bhagti and Karam. Bhagti-Yog is their unconditional love and total surrender to God. Karam-Yog is their honest avocation, sharing, selfless service (Nishkam Sewa) to the humanity, indiscrimination, equality, justice, love without selfishness, compassion, humility, right action and other ethical qualities. Gyan-Yog is important for them. They believe in acquiring the true knowledge for realizing God. Taking help of Breathing or of Mid-Brow Point in their concentration is not any form of Yog. The Sikhs don`t exactly mean to focus on Trikuti by using the Mid Brow Point and they don`t do any thing to activate Agya-Chakkar (The scholars spell it "Ajna.") for supernatural powers, or use Breathing to control cosmic-energy channels.

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This short discussion is meant to understand the Yog and we have clearly understood what the Ashtang-Yog is and what the term Yog really conveys. We have to realize that Jaap-Yog of the Sikhs demands Liv ilv (Concentration) and till it gets in Sehj (Habit), we have to adopt one or other method to get concentration. It is right to use a good thing fitting in your philosophy, from anywhere, to your advantage.

Trikuti - Triad, is the triple-union point almost equivalent to the Mid-Brow Point. Yogis activate this point: Trikuti, to gain supernatural powers. Trikuti of a Sikh gets automatically activated by Naam-Jaap and by the good influence of the Sangat (Congregation). Their Mid-Brow Point is the three-dimensional world (Grip of the mundane) - 1. Rajo - egoistic characteristics, 2. Tamo - viles, dark side, 3. Satto - Virtues, bright side, saintly aspect, and they have to get liberated of these. In the Naam-Jaap technique described, the Mid-Brow Point is a Point at forehead just to hold attention and Pran (Breathing) is also, used for the same purpose. One can use any thing to hold attention but rather than focusing at any other point, forehead is much superior where at the Lekh (Luck) is inscribed by the Lord. Yogis fix their mind on Chakkars (Centers of the subtle energy), mostly to attain supernatural powers. Taking help of the Breathing or of the Mid-Brow Point in concentration, is not any form of Yoga. The Naam-Jaap demands concentration and till it becomes a habit, we may have to adopt one method or the other to achieve it. Pick up useful things from everywhere and leave the rest. Use every good thing to your advantage. Take all that is in line with your philosophy. In itself, Yog is another way to meet God and real Yog is to keep mind settled on the Lord -

AMjn mwih inrMjin rhIAY jog jugiq iev pweIAY ] 1-730-10An:jan maahe niran:jane raheeaae jog jugat.e iv paaeeaae Way to the union with the Lord is to stay absorbed in Him. 1-730-10

SECTION - IV

NAAM-JAAP WORKSHOPS.

It is important to study the chapter “Naam-Jaap” and in it “Naam-Jaap Workshop I,” in the Chapter “Practice,” Section II.

NAAM-JAAP WORKSHOP - IINaam-Jaap Workshop - II, is one step per session / per day, plan. Estimated average time on each step has been indicated.. More than one sessions may be held on the same day.

SESSION - I.The starting day.Mostly, the people have no time and the total Jaap has to be demonstrated on the same day. It can be discussed and fixed up according to the convenience of the Sangat. For the Group-Jaaps,

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a Gurdwara is the best place. These can be arranged in the private houses, as well. The place has to be central and time convenient to the aspirants of the Jaap. All this should be left to the local management.

Routine. Daily program to start with the following - It will take 15 Minutes. You may say or sing it together in the group, or in your individual Jaap.Take your seat and sit in your selected posture, usually cross-legged.Waheguru. Say or sing together, Waheguru or Satnam-Waheguru, for 5 Minutes.Mool Manatar. Say Mool Mantar. 5 Times -

Ik-Oan:kaar Sat.enaamu Kart.aapurkhu Nirbhou Nirvaaeru Akaal-moorat.e Ajoonee Saebhan: Gurparsaad.e |

Say, 5 times-Aad.e Sachu Jugaad.e Sachu | Haae bhee Sachu Naanak hosee bhee Sachu |

Say, 5 Times -Aad.e Gur-ae namah | Jugaad.e Gur-ae namah |Sat.-e-Gur-ae namah | Saree Gurd.ev-ae namah |

Say, 5. Time -Simrou sima-re sima-re sukhu paavou | Kale kales t.an maahe mitaavouo |

Say, 5 times - Aaape Jaaphou avraa naamu Jaapaavhou |

Say, 5 Times -Beej mant.ar;u sarab ko geaanu |

Sit down cross legged, hands in your laps, fingers crossed, eyes closed, say out Waheguru, clearly, steadily and very softly. 5 times

Introduction - 30 Mts. Total 30 + 15 = 45Mts.What is Nam? It is the Name of God.What is Jaap? It is the recitation of the Name of God.Congregation (Sangat): Significance. It motivates for the Naam-Jaap.Doing Jaap together. One feels like doing the Naam-Jaap and

it becomes easy to do it. One gets incentive from others.Importance of Jaap -

It is a step towards mind-control.It leads to the self-culture: one becomes ethical. It is for the spiritual pursuits and their attainment. It sets (Fixes) mind on Gubani.It leads to the realization of Waheguru.

Gurbani: it is a lesson for what to do, a guide for how to do, a measurre to checkour progress and is also, meditation on Waheguru and His Naam (Name).

Nam-Jaap versus Meditation. Naam-Jaap is reciting the Naam. Meditation iscontemplation on it.

Simran: it is remembering Waheguru The Naam-Jaap is reciting His Name and so, the both are different.

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Realization of Waheguru. That - He is one, present everywhere and in every thing, He is all powerful, creator, destroyer and doer, Nothing is out of his Will.Mala and Simrana. Its use.

Orientation of the methodology - 30 Mts. Total 30 + 45 = 75 Mts.Place: where Naam-Jaap should be done.Environment: atmosphere of the place of the Naam-Jaap. Time - Amritvela: early morning is for the Jaap.Direction: No significance of sitting for Jaap facing a certain direction.Seat: if sitting on floor is a problem, have an alternative seat.Asan - cushion. Any cushion is okay. Posture - The way one sits. The commonly adopted are - Chaukaree (Cross

legged), Padam-Asan (Lotus Posture), Sidh-Asan ( Adept`s posture), etc.Position of head + Chin: your usual.

Composure. To explain it. It is bringing mind to its “center.”Relaxation. To let go yourself.

Demonstrate - 30 Mts. Total 30 + 75 = 105 Mts.Gazing - To start - Focusing at the Black dot on paper, or on a faint Light + Waheguru Jaap.Then, Gazing at Nose-tip, Mid-Brow Point, eyes closed, + Waheguru Jaap.Substitute the Symbol < for a black dot and then -

Gaze the emblem < kept at a distance and Waheguru Jaap.Gaze the Symbol at Mid Brow-Point. Eyes closed. + Waheguru Jaap.Eyes closed, tracing with pen on Ik-Oankar at Mid-Brow Point.Eyes closed. Tracing with your gaze on Ik-Oankar at Mid-Brow Point.Eyes closed. Keep the gaze steady without moving it. Focus on

Ik-Oankar at Mid-Brow Point and Waheguru Jaap.

Breathing + Jaap. Breath-in and Breath-out as you usually do (In your Normal way).Breathing and Waheguru Jaap -

Breath-in x Waheguru 1, time. Hold breath x Waheguru 4, times. Breath-out x Waheguru 2, times.

Now, show to do Breath-in + Wahe andBreath-out + Guru.

Jaap with Mala.Waheguru Jaap, 5 Malas. 5 Mts. These 5 minutes will get adjusted in the

time.Mool Mantar Jaap, 1 Mala. 10 Mts, and these will get adjusted in the time.

Concluding the session - 15 Mts. Total 15 + 105 = 120 Mts.Group or individual Jaap -Singing Satnam-Waheguru together, to conclude, 5 Mts.

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Jaap of Mool-Mantar 5 Times.Jaap of Waheguru Mantar. 5 Times.Bow to the Guru / Guru Granth Sahib.

Program of the next session: to be told to the gathering.Discussion: on what had been done on this day.Recitation of Anand Sabib (Short), Ardas, Parshad, once daily in the morning session and in the last session of the last day of the Nam-Jaap Workshop. Optional.

SESSION - II.Same day or the day - II.Starting program demonstrated in the Session I, if it is day - II. Time15 Mts.

Option: It may or may not be repeated in other sessions on the same day.

Instructions - 5 Mts. Total 15 = 5 = 20 Mts.Briefly instruct for the following -

Take seat.Adopt posture.Compose. Relax.Gaze - Eyes closed. Fix the gaze at Mid-Brow Point.

Practice the following - Cycle - I 5Mts. Total 5 + 20 = 25 Mts.This is the Breath-out Cycle.Normal breathing (Your usual) with Waheguru Jaap, five times. Count after fixing gaze at the Mid-Brow Point. Say Waheguru once, with your each breath (Inhale + Exhale). Breath in deep and then Breath out, almost fully. Hold breath and do Waheguru Jaap (Nam-Jaap) 5 Times. Breath out a bit, then Breath-in deep and now, Breath out normally (Not a

forced out breathing).Take first normal breath (Your usual). Later, when well practiced, you may stop doing it.Take second normal breath (Your usual. Later, when well practiced, you may stop doing it.Next Cycle starts as above, by taking a deep breath.Repeat these cycles five timesNormal breathing. Wahguru Jaap once with each Breath, five times. First a few breaths may be faster soon after the completion of the Cycle - I.

Cycle - II 2Mts. Total 2 + 25 = 27 Mts. Roughly 30 Mts. This is the Breath-in Cycle.Length of Breath will be the same throughout.Breath in with Nam-Jaap (Waheguru) one time.Hold the breath with Nam-Jaap (Waheguru) four times.Breath out with Nam-Jaap (Waheguru) two times.Repeat this cycle 5 times. Normal breathing with Nam-Jaap (Waheguru), five times. First a few breaths may be faster.

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CYCLE - III 15 Mts. Total Time 45 Mts.Mala -Waheguru. Five Malas of Waheguru Jaap.Mool Mantar. One Mala of Mool-Mantar Jaap.

Practice. 60 Mts. Total 60 + 45 = 105 Mts.

Concluding program - 15 Mts. Total 15 + 105 + 120 Mts.Group or individual Jaap -

Waheguru. Say or Singing Waheguru or Satnam-Waheguru, 5 Mts.Mool Mantar Jaap, 5 times.Waheguru Jaap, 5 times.

Bow to the Guru / Guru Granth Sahib.Program of the next session.Discussion on the practice done.

SESSION - III.Same day or day - III

Start. Repeat whole of the starting program from the beginning as above, if it is day III. In the same day session, repetition will be optional. 15 Mts.

Preliminary - Introduction about seat, posture etc. 10 Mts. Total 10 + 15 = 25 Mts.Seat. Posture. Eyes closed. Compose mind. Relax.Do Cycle - I Breath-Out and Cycle - II Breath-In, described previously.Now, Go ahead with the following -

PART - IStart, 5 Mts. total 5 + 25 = 30 Mts.Eyes closed, hands folded, Fingers touching forehead (This help composure), Bow your head to the Guru / Guru Granth Sahib if you are in the presence of this, or to this in your imagination. Keep the head bowing and feel that your forehead is touching the threshold of the door or the floor, even if you are not actually doing so.Pray for the boon of concentration on the Nam-Jaap. Keep head bowing -

scy pwiqSwh, nwm dwn Aqy nwm dy nwl lInqw bKSo [Sache Paat.shaah Naam d.aan at.-e Naam d.e naal leent.aa bakhsho.O Lord, bless me with Your Naam and absorption in It.

Glow. Eyes closed. Perceive the glow emanating from Guru Granth Sahib.Symbol. Eyes closed. Watch Ik-Oankar < emerging out of this glow around Guru Granth Sahib. Hold Ik-Oankar in your gaze.Raise your head gradually and with your gaze take Ik-Oankar up.

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Feel that your gaze, with Ik-Oankar, is rising above every thing in the field of vision with eyes closed. Set Ik-Oankar at your Mid-Brow Point, your gaze fixed on it.Your hands go to your lap or where these were. Fingers crossed.Fixing gaze on Ik-Oankar at Mid-Brow Point, start Waheguru Jaap. Keep repeating it.

Continue Nam-Jaap. In individual Jaap practice it up to 60 Mts. Total 60 + 30 = 90 Mts.In group Jaap, do it 100 times. Monitor it with Mala.

PART- IIClosing - 5 Mts. Total 5 + 30 = 35 Mts.Time allotted to Jaap is over. Eyes closed.Eyes closed, Fold (Join) your hands, Fingers touching forehead, with Gaze holding Ik-Oankar bring it down from Mid-Brow Point and leave it from where you got it in the Glow around Guru Granth Sahib, Bow to Guru Granth Sahib if it is there, or in imagination.Thank Waheguru for his blessing of your concentration on Nam - scy pwiqSwh Dnvwd hY jo qusIN nwm dy nwl lInqw bKSI hY [

Sache Paat.shaah, d:hanvaad. haae jo T.useen` Naam d.e naal leent.aa bakhshee haae.Lord, I thank you for blessing me with concentration on the Naam.

Blessings. Feel a beam of glow coming from Guru Granth Sahib, falling on you and immersing you in the bliss of joy.Relax. Raise your head, hands folded, sit erect.

CYCLE - III 15 Mts. Total 15 + 90 = 105 Mts.Mala -Waheguru - Five Malas of Waheguru Jaap.Mool Mantar - One Mala of Mool-Mantar Jaap

Concluding program - 15 Mts. + 120 = 120 Mts.Saying or Singing together Satnam - Waheguru., 5 Mts.Mool Mantar, 5 times.Waheguru Jaap, 5 times.Bow to the Guru / Guru Granth Sahib.

Program of next session. Discussion.

SESSION - IV. Total Time 120 Mts.Same day or day IV Start. You may have the usual start from the beginning, as above, if it is the IVth day, or it will be optional for you to repeat all the previously done sessions. It will depend on the available time and the desire of the Sangat. If this session is on the same day, then the repetition of the previous sessions is out of question.Sitting. Posture. Eyes closed. Compose mind. Relax.Do Cycle - I and

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Cycle - II.Do Part -I, of bowing, praying, taking Ik-Oankar from Guru Granth Sahib and gazing on it at Mid-Brow Point.

Jaap . Add Waheguru-Jaap with Breathing -Breath-in normally and mentally say "Wahe,"Breath out normally and mentally say "Guru."No holding of breath.Continue this Jaap for the allocated time.

Completion - When time of Jaap is over do the following -Closing of Jaap as in Part -II, given above - Leave Ik-Oankar in the Glow from Guru Granth Sahib, bow to it, pay your thanks, feel the beam of Glow coming from Guru Granth Sahib and falling on you, sit straight enjoying the bliss and in elevated mood (High morale).

Total time of your (Not of Workshop) individual Naam-Jaap will be your choice. In group Jaap for 100 times, monitored with Mala.Jaap will be from Cycle - I, at the start, to the Waheguru Jaap with Breathing, at the end, and its Closing.

Cycle - IIIMala.Waheguru Jaap - 5 Malas, 5 Minutes.Mool-Mantar Jaap - 1 Mala, 10 Minutes.The Jaap is complete.

Concluding program -Group or individual Jaap -

Saying Satnam-Waheguru or its Kirtan, 5 Mts.Mool Mantar, 5 times.Waheguru Mantar,5 times.

Program of next session.Discussion.

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NAAM-JAAP WORKSHOP - IIIThese instructions are a guide to carry out all the steps of the Naam-Jaap Workshop, in one day. Its copies may be given to those participating in the Naam-Jaap. Take seat. Adopt your posture.Waheguru. Sing or say together, Waheguru or Satnam-Waheguru, for 5 Minutes.Mool Manatar. Say Mool Mantar 5 Times -

Ik-Oan:kaar Sat.enaamu Kart.aa Purkhu Nirbhou Nirvaaeru Akaal-moorat.e Ajoonee Saebhan: Gurparsaad.e

Say, 5 times-Aaad.e Sachu Jugaad.e Sachu | Haae bhee Sachu Naanak hosee bhee Sachu |

Say, 5 Times -Aaad.e Gur-ae namah | Jugaad.e Gur-ae namah |Sat.-e-Gur-ae namah | Saree Gurd.ev-ae namah |

Say, 5. Time -Simrou sima-re sima-re sukhu paavou | Kale kalaes t.an maahe mitaavou |

Say, 5 times - Aape Jaap-hou avraa naamu Jaapaavhou |

Say, 5 Times -Beej mant.ar;u sarab ko geaanu |

Sit down properly, hands in your laps, fingers crossed, eyes closed.Say out Waheguru, clearly, steadily and very softly, with your each breath. 5 times. Count after fixing gaze at the Mid-Brow Point. Total 5 breaths.

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Breath in deep, and then breath out almost fully. Hold breath. Nam-Jaap 5 Times.Breath out a bit and then Breath-in deep, now breath out normally without forcing breath out.Take breath - first normal breath. | It may not be done when breathing is well practiced. Take another - second normal breath. | It may not be done when breathing is well practiced.This completes one cycle.Repeat - These, Breath-out, Nam-Jaap and Breath-in cycles, five times.

Normal breathing with Nam-Jaap, five times. First a few breaths may be faster, in the beginning.

Breath in with Nam-Jaap (Waheguru) one time.Hold the breath with Nam-Jaap (Waheguru) four times.Breath out with Nam-Jaap (Waheguru) two times.This is one cycle.Repeat this cycle 5 times. Normal breathing with Nam-Jaap, five times. First a few breaths may be faster in the beginning.

Relax, compose. Eyes closed, hands folded, fingers touching forehead (Help composure), bow your head to the Guru / Guru Granth Sahib. Pray for the boon of concentration on the Nam-Jaap. Keep head bowing -

Sache Paat.shaah Naam d.e naal leent.aa bakhsho.Lord, bless me with the concentration on Your Name.

Glow. Eyes closed. Perceive the glow emanating from Guru Granth Sahib.IK-Oankar. Eyes closed. Watch Ik-Oankar emerging out of this glow around Guru Granth. Hold Ik-Oankar in your gaze. Raise your head gradually and with your gaze take Ik-Oankar up. Feel that your gaze with Ik-Oankar, is rising above every thing in the field of vision (Eyes closed). Set Ik-Oankar at your Mid-Brow Point, your gaze fixed on it.Your hands go to your lap or where these were. Fingers crossed.Fixing gaze on Ik-Oankar at Mid-Brow Point, in imagination -

Move pen / finger on Ik-Oankar - 5 times.Move your gaze on Ik-Oankar - 5 times.Steady Ik-Oankar at Mid-Brow Point and fix gaze on it.

Add Waheguru-Jaap with Breathing -Breath-in normally (Your usual) and mentally say "Wahe,"Breath-out normally (Your usual) and mentally say "Guru."No holding of breath, between recitation of Wahe and Guru.No forced breathing. Breathing-in and breathing-out normally - your usual way.Continue this Jaap for the allocated time.

When time of Jaap is over do -

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Closing of the Jaap - Bow to the Guru / Guru Granth Sahib, Leave Ik-Oankar in the Glow around Guru Granth Sahib, from where you got it.Bow to Guru Granth Sahib.Pay your thanks,

Sache Paat.shaah, Naam d.e naal leent.aa Bakhshan. Laee bahut. d:hanvaad. haae Lord, I am thankful to you for blessing me with the concentration on your Name.

Feel the glowing beam of blessing from Guru Grant Sahib, falling on you. Sit straight. Coming back to the sitting position, be in the elevated mood enjoying the bliss.

Conclude your Jap with -Waheguru Jaap - 5 Malas.Mool-Mantar Jaap - 1 Mala.The Jaap is complete. Pay respect to end the Jaap by - Satnam-Waheguru Jaap or Kirtan for a while. Say -Mool Mantar 5 times.Waheguru Jaap 5 times. Now,Bow your head to the Guru / Guru granth Sahib.

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