Saas Giraas Simran: What is the historical evidence?

I have heard of Saas Giraas simran. What is the historical evidence or origins of this?

Some people use "Saas Giraas simran" and "Swaas Swaas simran" interchangeably. Commonly people say "Saas Giraas", but "Saas" = breath, "Giraas" = morsel of food... i.e. to remember God with every breath and when eating. On the other "Swaas Swaas" refers to remembering God with each breath.

Sadly, many people don't know much about Swaas Swaas simran. Some people think that Bhai Sahib Randhir Singh, the founder of Akhand Kirtani Jatha, had started it. However, as one does more research, read Gurbani, read books, and actually practice Sikhi, you learn new things and develop understanding. Swaas Swaas simran is not invented by Bhai Sahib Randheer Singh. Gurbani talks about Swaas Swaas simran time and time again. There are many shabads, for example:
Reference:: Sikh Philosophy Network http://www.sikhphilosophy.net/sikh-sikhi-sikhism/33285-saas-giraas-simran-what-historical-evidence.html

ਸਾਸ ਸਾਸ ਸਾਸ ਹੈ ਜੇਤੇ ਮੈ ਗੁਰਮਤਿ ਨਾਮੁ ਸਮ੍ਹ੍ਹਾਰੇ ॥
ਸਾਸੁ ਸਾਸੁ ਜਾਇ ਨਾਮੈ ਬਿਨੁ ਸੋ ਬਿਰਥਾ ਸਾਸੁ ਬਿਕਾਰੇ ॥੭॥
"With as many breaths as I have, I chant the Naam, under Guru's Instructions. Each and every breath which escapes me without the Naam - that breath is useless and corrupt. ||7||"
(Sri Guru Granth Sahib Ji - Ang 980)

Gurbani says "Gurmat Naam", meaning Naam in accordance to the Guru's instructions. So what is the Guru's instructions? This is discovered at the Amrit Sanchaar. However, sadly the reality today is that people take Amrit and then ask others like Sants and Holy men "How do we Japp Naam?" Why are they asking others? If someone has taken Amrit and are happy that are Japping Naam, then great, but if not, then its sad. The Guru is Great. If the Guru gives GurMantar then he also has given a method for Japping it.

Someone could argue that "okay, Gurbani talks about Swaas Swaas simran and Gurmat Naam, but where is the proof for "Swaas Swaas" simran technique given by some Amrit Sanchaars and not others. Is this an AKJ thing?" As mentioned before, Bhai Sahib Randhir Singh did not invent or find any new Rehit. He simply "revived" the puraatan (old) Maryada of Guru Sahib which had been forgotten by the majority of the Panth and only preserved by a small group of people.
Gurmat Naam is bestowed to the Sikh when one receives Amrit from the Panj Piyaare (5 initiated Sikhs who are the physical representation of the Guru) in the presence of Sri Guru Granth Sahib Ji. Sri Guru Granth Sahib Ji tells us that the Gurmantar is first whispered into the ear of the seeker:

ਮਨਹਿ ਪ੍ਰਗਾਸੁ ਭਇਓ ਭ੍ਰਮੁ ਨਾਸਿਓ ਮੰਤ੍ਰੁ ਦੀਓ ਗੁਰ ਕਾਨ ॥੧॥
"My mind was enlightened, and my doubt was dispelled, when the Guru whispered His Mantra into my ears. ||1||
(Sri Guru Granth Sahib Ji - Ang 1302)

ਮਹਾ ਮੰਤ੍ਰੁ ਗੁਰ ਹਿਰਦੈ ਬਸਿਓ ਅਚਰਜ ਨਾਮੁ ਸੁਨਿਓ ਰੀ ॥੩॥
"The Guru has implanted the Maha Mantra, the Great Mantra, within my heart, and I have heard the wondrous Naam, the Name of the Lord. ||3||
(Sri Guru Granth Sahib Ji - Ang 384)

Naam is then instilled within the devotee through the Guru (in the form of the Panj Piyaare). Gurbani gives the hints that when a seeker receives Naam from the Guru in the form of the Panj Pyaare then the Panj Pyaare place their hands on the head of seeker and make the devotee repeat Naam:

ਮੇਰੈ ਹੀਅਰੈ ਰਤਨੁ ਨਾਮੁ ਹਰਿ ਬਸਿਆ ਗੁਰਿ ਹਾਥੁ ਧਰਿਓ ਮੇਰੈ ਮਾਥਾ ॥
ਜਨਮ ਜਨਮ ਕੇ ਕਿਲਬਿਖ ਦੁਖ ਉਤਰੇ ਗੁਰਿ ਨਾਮੁ ਦੀਓ ਰਿਨੁ ਲਾਥਾ ॥੧॥
"(When) the Guru placed His hand on my forehead, the Jewel of the Lord's Name came to abide within my heart. (Whoever) the Guru has blesses with Naam, the Name of the Lord, their sins and pains of countless incarnations are cast out and the debt (of sins) is paid off. ||1||"
(Sri Guru Granth Sahib Ji - Ang 696)

ਸਮਰਥ ਗੁਰੂ ਸਿਰਿ ਹਥੁ ਧਰ੍ਯ੍ਯਉ ॥
ਗੁਰਿ ਕੀਨੀ ਕ੍ਰਿਪਾ ਹਰਿ ਨਾਮੁ ਦੀਅਉ ਜਿਸੁ ਦੇਖਿ ਚਰੰਨ ਅਘੰਨ ਹਰ੍ਯ੍ਯਉ ॥
"The All-powerful Guru placed His hand upon my head. The Guru was kind, and blessed me with the Lord's Name. Gazing upon His Feet, my sins were dispelled."
(Sri Guru Granth Sahib Ji - Ang 1300)

ਮੈ ਸੁਖੀ ਹੂੰ ਸੁਖੁ ਪਾਇਆ ॥
ਗੁਰਿ ਅੰਤਰਿ ਸਬਦੁ ਵਸਾਇਆ ॥
ਸਤਿਗੁਰਿ ਪੁਰਖਿ ਵਿਖਾਲਿਆ ਮਸਤਕਿ ਧਰਿ ਕੈ ਹਥੁ ਜੀਉ ॥੯॥
"I have obtained the comfort of spiritual comforts. The Guru has implanted the Word of the Shabad deep within me. The True Guru has shown me my Husband Lord when He has placed His Hand upon my forehead. ||9||"

(Sri Guru Granth Sahib Ji - Ang 73)
The above Gurbani quotes are clear that the Guru "places His hand" on the head of the Sikh and awakens Naam. The reality of this is seen in the Amrit Sanchaar when the Panj Pyaare place their hand on the head of the Abhilaakhee (Amrit candidate). However, this tradition has gradually been lost by the majority, and only few groups are left that keep this alive.
Individuals can Japp Naam however they wish, just like a baby can drink its mother's milk however it wishes. The main thing is "quenching the thirst". However, at the same Guru Sahib has given a certain technique for Japping Naam which was passed down from each Guru. From Guru Nanak Dev Ji to Guru Gobind Singh Ji, which was given to all Sikhs that took Amrit (whether it be Charan-Pahul or Khande-Di-Pahul). Then the Guru Khalsa was given the right in 1699 to give Amrit and Naam to Sikhs.

Bhai Chaupa Singh Ji, contemporary of 10th Guru, records the 10th Guru's instruction in his Rehat-Nama (ethical code):

ਗੁਰੂ ਕਾ ਸਿਖ ਸਾਸ ਸਾਸ ਵਾਹਿਗੁਰੂ ਉਚਾਰ ਕਰਦਾ ਰਹੈ ॥
"The Guru's Sikh with each and every breath ('Saas Saas') should keep uttering 'Vaheguru'."
(p. 105, Piara Singh Padam - 'Rehatnamay')

'Rehat-Nama Prem Sumarg' (p. 119, Piara Singh Padam - 'Rehatnamay') mentions the "exact" technique as Bhai Sahib Randhir Singh revived in Amrit Sanchaars which is still kept alive today in Amrit Sanchaars "organised" by Akhand Kirtani Jatha and few other groups in the Panth. The same technique is mentioned in the literature written by Baba Nand Singh Jee (Nanaksar), Baba Ishar Singh Jee (Rara Sahib Wale), Baba Attar Singh Jee (Mastuana Wale) and Bhai Raghbir Singh Bir (panthic scholar). Baba Takhur Singh (Damdami Taksaal) also practiced Swaas Swaas simran in the same method. The "Prem Sumarg" Rehat-Nama quote is evidence that Guru Gobind Singh jee gave "the" technique of Japping Naam to the Sikhs that took Amrit and he is instructing Mata Jeeto Ji to Japp Naam.
Reference:: Sikh Philosophy Network http://www.sikhphilosophy.net/showthread.php?t=33285

Gurbani tells us to do Swaas Swaas simran and then the Guru-Roop Panj Pyaare give you Naam and the Jugtee (method). Naam and Jugtee can only be given by the Guru to his Sikh. No Sikh has the right or authority to give Gurmat Naam to a Sikh. Gurbani is clear; time and time again Gurbani says that Guru gives Naam, Guru awakens Naam, Guru gives Amrit etc.

Naam in the form of Gur-Mantar is given in all Amrit Sanchaars. However, the ways of giving Naam and instilling Naam differ. In Amrit Sanchaars where they give the method of Swaas Swaas simran and also get the Abhilaakhee to japp Naam with each breath through the Panj Pyaare's blessings, the seeker takes a short-cut to the stage of Swaas Swaas simran. For those who are not as fortunate to have the Panj Pyaare blessing one with the gift of japping Naam with each breath should do Ardaas at the Feet of Sri Guru Granth Sahib Ji. There are many examples of rare beloved Gursikhs who have not taken Amrit from an Amrit Sanchaar that didn't give Naam Jugtee (the method of Japping Naam), however through constant Ardaas with heart and soul, the True Guru has been graceful and blessed them with Swaas Swaas simran.

http://share-inspiration.blogspot.co...mran-what.html

Original source at http://www.sikhanswers.com/rehat-mar...giraas-simran/

 
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In respect of the subject matter, it is my humble request that we should read and try to
comprehend Shabd as incorporated in the Guru Granth Sahib. As we all know, Granth
Sahib was compiled, editted and completed by Guru Arjan Sahib in August 1604 and
thereafter by adding Guru Tegh Bahadur Sahib's Shabds, Guru Gobind Singh Sahib
had declared it as Guru Granth Sahib well before breathing his last on 7 October 1708.
Hence, there is no need to look into the exact date or year in which any particular
Shabd was uttered and where.

Bhai Randhir Singh was born on 7 July 1878, remained in jail for sixteen years from
1915 to 1930 and expired on 16 April 1961. He was thus not associated with the
compilation of Gurbaani.

There are several Shabds in respect of Saas Saas Simron Gobind, Saas Graas
and accordingly, we need to understand the gist of all Shabds so as to practice
in life with devotion and humility.

At page 1148, under Bairou Mahla 5, Guru Arjan Sahib says that this human body
has been blessed to us by the Almighty God and accordingly, this life could be
made successful by reciting the True Naam. By virtue of Guru Nanak Sahib's
Reference:: Sikh Philosophy Network http://www.sikhphilosophy.net/showthread.php?t=33285
Divine Wisdom, Guru Arjan Sahib says that by God's Grace, we should continue
to recite the True Naam with each breath and while taking each morsel of food.
Reference:: Sikh Philosophy Network http://www.sikhphilosophy.net/showthread.php?t=33285
(4-29-42).
It would mean that whole life from birth to demise, person should remain attuned
with God, and lead the life under Divine Command as a Sachiar/Gurmukh/Khalsa.

Similarly, at page 1375 - 1376, both the Saloaks 212 and 213 should be gone
through thougtfully -

212: Bhagat Trilochan asked Namdev, O my friend, you are engrossed in the
love of Maya (worldly falsehood), why are you busy in printing the cloth
with different prints instead of reciting the True Naam, with love at heart?

213: Bhagat Namdev tells Trilochan that one should recite the True Naam with
tongue while the hands are busy at work, by keeping the arms and feet
busy in doing various worldly chores but with love and devotion of the
Almighty God at heart.

Although, I have never associated with their whole night congregations or
singing Asa Kee Vaar for 5-6 hours, it seems that the followers of akj have
started their own cult/sect and as such it is not binding on others, who wish
to obey Guru Granth Sahib for elevating their lives.

I am sure that other participants will explain it better and thus, keep me
advised so that I may also gain from their experience and wisdom as well.

Gurmit Singh (Australia)

Gurmit Singh ji

Thank you for your reactions. Two things I need to express:

1. This article was not written by me. The author is Harisimrat Kaur ji. Whenever I personally post from Gurbani, I do post the entire shabad as a rule - there are some few exceptions.

2. Harisimrat Kaur ji may have taken a different turn than you would have taken in her approach. She may also have quoted individuals with whom you differ.

But her understanding is that we should follow what is taught in gurbani and not make things up that are not there. This is her overall conclusion In that sense, I think you would be in agreement.

She has taken the saas giraas topic head-on because this idea has been twisted to death by those who want to use it as a way of deviating from Guru Granth and placing Dasam Granth on equal footing with Guruji.

Everyone is going to have their individual points to make and on these we may disagree.

For example, the idea of is somewhat mysterious. The image of Satuguru is vaguely personified in her article. Perhaps she will come here and explain it.

There will always be areas of disagreement, even when we come together on core ideas.

SSA ALL,
Reference:: Sikh Philosophy Network http://www.sikhphilosophy.net/showthread.php?t=33285
Heart warming to see this topic!
Pratice, pratice, practice the NAAM, Feel the difference, then practice some more!
All your questions will be answered, Period.rangesingh:

This article has been originally taken from: SikhAnswers.com

http://www.sikhanswers.com/rehat-mar...giraas-simran/

rsingh ji

I am not exactly sure which article you are referring to. I think you mean that Sikh Anwers was the original source for the blogged article by Harisimrat Kaur ji. After checking things out I have added the link as the source link for attribution, just below the thread starter. Thanks for this information.

Ref SAAS GIRAAS SIMRAN
Reference:: Sikh Philosophy Network http://www.sikhphilosophy.net/showthread.php?t=33285

In Gurbaani we clearly that with SAAS GIRAAS it is the JAP which is possible.Whereas as far SIMRAN is concerned it is only thru SAAS SAAS.We must therefore understand the difference between JAP and SIMRAN.We generally consider JAP and SIMRAN as same which is not so.
Reference:: Sikh Philosophy Network http://www.sikhphilosophy.net/showthread.php?t=33285

Prakash.S.Bagga

SAT SRI AKAAL,

FOCUS IS ON SHABAD "AMRIT"
"MRIT" WHO CAN DIE
"AMRIT" IS "IMMORTAL" WHO CAN NOT DIE

"SHABAD" OR "WORD" IS "GURU" "GURU" HEY "AMRIT"
GURU'S BANI HAI "AMRIT"

gur kaa sabad amrit hai jit peetai tikh jaa-ay.(35-7)
The Word of the Guru's Shabad is Ambrosial Nectar; drinking it in, thirst is quenched.
gurmukh amrit banee boleh sabh aatam raam pachhaanee.(68-7)
The Gurmukhs speak the Ambrosial Bani; they recognize the Lord, the Supreme Soul in all.
amrit tayree baanee-aa.(72-9)
The Bani of Your Word is Ambrosial Nectar.



har amrit kathaa saraysat ootam gur bachnee sehjay chaakhee.(87-17)
Through the Guru's Teachings, they intuitively taste the sublime, exquisite and ambrosial sermon of the Lord.


jhim jhim varsai amrit Dhaaraa.
Reference:: Sikh Philosophy Network http://www.sikhphilosophy.net/showthread.php?t=33285
Slowly, gently, drop by drop, the stream of nectar trickles down within.
mnu pIvY suin sbdu bIcwrw ] (102-5)
man peevai sun sabad beechaaraa.
The mind drinks it in, hearing and reflecting on the Word of the Shabad

very very very important
amrit banee har har tayree.
The Word of Your Bani, Lord, is Ambrosial Nectar.
amrit sabad amrit har banee.
Reference:: Sikh Philosophy Network http://www.sikhphilosophy.net/showthread.php?t=33285
The Shabad is Amrit; the Lord's Bani is Amrit.
EACH "SHABAD" HAS

"LIGHT" ASTRAL
"SOUND" SUBTLE AND

"MATTER" PHYSICAL
WHICH NEVER DIES BUT CHANGES ITS FORM
BUT GURU'S BANI WILL NEVER CHANGE IT'S FORM
ATTACH YOUR MIND TO GURU'S BANI




THIS IS SUBTLE AND ASTRAL NOT PHYSICAL, ONE CAN NOT FIND WITH PHYSICAL SENSES.

ONE CAN ONLY REALISE WITH PHYSICAL SENSES.

WAHEGURU JI KA KHALSA
WAHEGURU JI KI FATEH

Saas Grass...Saas is BREATHING..and GRASS is EATING/SWALLOWING.

Saas..Breathing is easy...Saas IN..Saas OUT...saas IN..saas OUT...wahe..IN..GURU..OUT..Wahe...Guru...Wahe...Gu ru...is one Naam Japp technique.
Reference:: Sikh Philosophy Network http://www.sikhphilosophy.net/showthread.php?t=33285
Reference:: Sikh Philosophy Network http://www.sikhphilosophy.net/showthread.php?t=33285

But what about the Grass ??
Well to my understanding..when its time to SWALLOW a morsel of food...the Gates of the Lungs CLOSE for a while to let the food go down the STOMACH TUBE !! At that moment in time..there is NO BREATHING...( IF you accidentally breathe while swallowing..the Food will go down the LUNGS TUBE..and you will CHOKE..aathhu aa giyah..or even owrse..the lungs tube will be blocked and death can occur..a procedure called Hemlicks procedure is recommended to dislodge the food form the lungs tube and RESUME NORMAL BREATHING).

I take it that GRASS naam japp therefore means to remember HIM even while the SAAS breathing is "OFF".....saas grass..continous !! REMEMBRANCE.