Spiritual Topic: Knowledge That Results in Release > Meditation (Simran, Dhayan) and Knowledge (Gyan)

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There are 3 things that are must for salvation and those are: Simran, Gyan, and Dhayan. Basically, Gyan (Brahmgyan) is required for salvation; but it comes through Naam Simran with full Attention (Dhayan).

Naam Simran (Remembering of God's Name)

It is remembering of God's Name repeatedly. There are many many names of one and the same God. HE is the most powerful and biggest because HE is present everywhere; yet HIS Name is bigger than HIM because it is through the remembering of HIS Name (Naam) that HE is seen within. All powers of God and HE Himself is within us but those come forward only through Naam, therefore Name of God is even bigger than God. Form and Name are the attributes of God. We cannot have the knowledge of Form without the knowledge of Naam (Name).

Naam Simran grants eternal peace and repose leading to salvation; destroys the canker of egotism or I-ness; helps in acquiring self-knowledge and takes on beyond the Trigunatmac regions; washes off all sin and sorrow; vanquishes the deadly sins; helps in all possible ways, sets everything in order and grants bliss to body and mind. Without the aid of Naam, one remains in ignorance and wanders in the wilderness of life, ever a prey to fears and mental distress.

Simran is always of GurMantar and GurMantar is given by ONLY Guru. There are various techniques of Naam Simran but again one should stick with the technique told by Guru only.

e.g [ Simran (Remembering) is owned by Kunj that goes to colder climate when there is hotter climate. She takes mature babies with them but which are not mature enough, they are left behind. She takes care of babies left behind by remembering them all the time. ]

Types of Naam: There are 2 types of Naam:

  1. Japa (Varan Atmak Bani/Naam): It is the Outer Sound Principle. It is also known as the language of the Pranas or the vital airs for it depends on different types of vibrations in the air. All these types of Japas give solace of varying degrees and one gets peace of mind of a temporary nature only, be­cause the various bodily chakra involved in them are of a lower order, situated below Third Eye. Varn-Atmak words pave the way to Dhun-Atmak Shabd and are thus essential aids in stilling the mind of oscillations, purging it of all impurities and rendering it capable of apprehending the Dhun-Atmak current within. The Varn-Atmak words may and do differ because of lingual differences, but the Dhun-Atmak Shabd being the Life-Principle of the spirit or soul is the same throughout. It can be further sub-divided into 4 subdivisions:
    1. Baikhri: These are labial sounds or sounds which are uttered with the aid of tongue and lips. It is when God's Name is recited with tongue and lips. It is the first technique and holds 1 unit in power.

    2. Madhma: These are guttural sounds which are produced in the throat or at the back or root of the tongue and palate. It is when God's Name is recited within the throat but without the use of tongue. This is 10 times the power of Baikhri.

    3. Pashyanti: These are sounds which originate from the heart center. It is when God's Name is recited within the heart but without the use of tongue. This is 100 times the power of Baikhri.

    4. Para: These are sounds which arise through vibrations from the navel center. It is when God's Name is recited within the navel but without the use of tongue. This is 1000 times the power of Baikhri.
       
  2. Ajapa (Dhun Atmak Bani/Naam): This is the Eternal Sound Current reverberating endlessly in every living thing. It is an Unwritten Law and an Unspoken Language. It becomes audible, however, when a spirit rises above body-consciousness. Here one has just to listen to the all-pervading Naam or Shabd. As this Sound cannot be expressed in any symbolic form, it is ex­pressionless. It may be contacted above the sensory plane, behind the centre of the two eyebrows. Here one starts hearing Anhad Shabad. It generally referred to as Naam down to Trikuti; and below Daswan Dwar, where the causal region extends, It is called the Trigun Bani, or Sound within the regions of the three gunas. It is also described as Brahm Janjalla, the network of Brahm, the God of creation. This Trigun Bani or Brahm Janjalla is still within the domain of Kal or Dissolution and hence must disintegrate. HE is beyond Japa, Ajapa, and Anhad.

Dhayan (Meditation)

It involves concentration upon a point of focus with the intention of knowing the truth about it. It is must for Simran. Simran has to done with Dhayan because "Simran of Naam without seeing the Form Is susceptible to doubt in the heart".

e.g [ If someone asks us to aim a sky, we would ask him to let us know the target in sky. Same way, God is without arrtibute i.e Nirankar but as we don't have ability to worship Nirankar, in the begininng we have to do treate our Guru as God and do Dhayan of Guru only. When we are ready Guru will transfer our Dhayan to Nirankar. ]

e.g [ In the family of tortoise, the mother lays the eggs on the shore but then she herself enters the water. Through the concentration of her mind, she takes care of her eggs and makes babies out of her egg, brings up the babies and when the babies are mature enough, they also enter the water to meet the mother. ]

Gyan (Brahmgyan)

It will be disclosed by Guru only after we did Simran and Dhayan. Hans is the owner of Gyan because he has the knowledge to seperate milk and water with its chunj.

Method of Meditation (Simran and Dhayan)

  1. Before sitting for meditation, pray to the Master-Power (God). This will help us to establish right mental atmosphere. Don't be angry or sad. Always think that the life's aim is to achieve salvation; therefore during this time I will not be angry etc.

  2. Assume a meditative posture which is steady and comfortable and which ensures that the head, neck, and trunk are erect and in one straight line. The body should be made absolutely motionless. Some good meditative postures are: Padam, Sid, Savast asan.

  3. Close eyes as in sleep, and look sweetly, lovingly, intently into the middle of the darkness lying in front of you (a space 6-8 inches in front of us e.g If we put our hands vertically at the side of both eye-brows). Try to see your Guru in that darkness. Do not put any strain on your physical eyes, nor turn them upwards, for that will result in headache or heat. Pay no attention to the breathing process, let it go on naturally.

  4. Now, with full attention repeat the Gurmantar (as provided by the Guru) with the technique provided by Guru. Only the method prescribed by the Guru, based on his evaluation of the aspirant's capacity and needs, will lead to the superconscious state. One needs the guidance and grace of the Guru.

  5. One must silence ones thoughts during meditation. In order words: control the senses of perception. Here, one becomes aware of the space immediately around him, withdrawing his awareness from all other times, and experiences the present moment more completely. He tries to be "here and now", and then makes a determination by mentally reaffirming: "I'm not body, I'm not senses - they are my instruments. I am not the mind. The mind is subtler instrument. I'm atman, the infinite". Every time the mind tries to wander outward, one should should gently (no forcing, and trying to stop thinking - just say that it is not productive and I want to present here now) draw it back inward.

Tips during Meditation

  1. We do not see God through our own efforts. God is to be found only by our sitting at the inner door, patiently, and perfectly relaxed, waiting. Just stick at the inner door and do repetition mentally and no third thing.

  2. A disciple must do his part and the Master does His. It is for the disciple to sit in meditation in an atmosphere conducive to progress with a sweet remembrance of the Master. The disciple is not to presuppose things or visualize results, for these will follow of their own accord. Have patience. The very anxiety and impatience themselves stand in the way.

  3. Two things are essential for success on the spiritual path: first a Genuine urge, a passion for it; and second, regular practice. If either one of these is lacking, our efforts will not be fruitful. At the cost of meditation, don’t do other work.  

  4. The determination and faith should be so strong that even if nothing comes out of it until the last moment of life, there is no wavering of faith.

  5. Simran must be done slowly and the words are to be repeated or thought out with clarity. The whole process is to be carried out with love, devotion and single-minded attention to ensure quick results.

  6. As to the time for meditation, we may give any time which is convenient to us, preferably before dawn. If, however, we are not able to give time in the small hours of the morning, we may give time which suits you best. One should increase the time of sittings to 2.5 hours daily.

  7. Don't be tense. One should be fresh. Concentration and Relaxation are intertwined. One cannot concentrate when one is tense. Relaxation, with deep breathing, proceeds systematically from head to toe & vice-versa.

  8. Devoting hours to meditation without eliminating bad habits and cultivating good ones in their place, will not get one anywhere. Purity of life is essential for fruitful meditations.

  9. You should not do the work of an overseer to see how far the spirit current is withdrawn from the body. The withdrawal is the work of the Master who is waiting for us at the tenth door behind the eyes.

  10. One should give your full attention in meditation so much so that you become one with the gaze: there should be no effort on your part. Leave all and everything in the Master's hands. All desires should be stilled, even the desire for transcension.

  11. Moderation is good. A musical instrument will sound sweet when the strings are neither too tight nor too loose. Be moderate.