Continuous Repetition of Waheguru

1. Jaap (repetition) with Tounge – Rasna – this happens in Dharam Khand
2. Jaap with the breathing – with Swaas – this happens in Gyan Khand and Saram Khand
3. Then Naam (waheguru) goes into your mind – Surat, in your thinking, then it becomes
Simran from Jaap – this is a very good stage – this happens in Saram Khand and
Karam Khand.
4. The next stage is when Simran goes into Hirdey – this one is even much higher stage
when Naam goes into Hirdey – this is where it goes on an automatic mode, this is
where the real bhagti(meditation) starts.
5. The next stage is when Simran travels to the Nabhi, when Nabhi
Kamal(lotus)blossoms – Karam Khand
6. The next Stage is when Simran goes into Kundlini – Mooladhaar Chakkar and spine –
Karam Khand
7. The next stage is when Simran travels through the spine to the brain, and back to Surat where it completes the cycle.
This is what the real Mala (rosary) of Naam (meditation) is. When this happens then the Gyan Netter and Dassam Duaar (10th Gate) open s and you form a permanent connection with Akal Purakh (God), you start to receive divine knowledge – “Braham Gyan”. This happens in Sach Khand. Enjoyment – Anand in Smadhi and Sun Smadhi is beyond description. That is why the enlightened souls go into v ery deep meditation some time for days together. You experience a lot of things during your Smadhi and Sun Smadhi, see a lot of things, meet a lot of Saints, Gurus, see Param Jyot, conversation with the Sants and Akal Purakh , it is beyond description wh at happens and through what you go when you go into deep meditation. This is the stage when all the doors – Bajjar Kapaat are opened and there is a continuous flow of Amrit, body is always full of Amrit.
Reference:: Sikh Philosophy Network http://www.sikhphilosophy.net/spiritual-articles/20247-continuous-repetition-of-waheguru.html
8. The Simran in Smadhi and Sun Smadhi continues until NIRGUN AND SARGUN
becomes one, at this point Simran goes into rom-rom – every bit of your body does
Naam Simran, your Suksham Dehi becomes as pure as gold, your entire body is filled
with Naam Amrit all the time. You become Braham Leen, and reach Atal Awastha.
These stages are beyond description. Sat Chit Anand Ghar Hamare – Gurmukh Rom
Rom Har Dhyae – Sargun Nirgun Nirankaar Sun Smadhi Aap, Apan Kia Nanka Apay
Hi Fir Jaap and so on. One lives in Puran Parkash all the time and listens to Ilahi
Kirtan(heavenly Kirtan/singing)– Anhad Naad Dhunis (heavenly music) all the time. It
is just incredible experience. This is when one becomes Sat Ram Dass and is directed
by the Almighty to serve humanity in h umbleness. And this is what we all wish to
achieve being fortunate enough to move on the Bhagti Marg (spiritual path).
If you do Jaap with Rasna your Rasna will become pavitter - pious, by doing jaap in along breathing - swass your swass will become pious - pavitter, by doing Simran in mind-Surat-Chit- mind will become pious - pavitter (pure), and that is what you need t o do to make your mind pious - pavitter, that is how you will have control on your mind - MAN JEETE JAG JEET (win teh mind and you win the world) - MAN TU JYOT SAROOP HAI and you will be able to rise above Panj Doots - KAAM, KRODH, LOBH, MOH, AHANKAAR AN D ALSO ASA, TRISHNA, MANSHA, NINDYA, CHUGLI, BAKHILI, RAJ, JOBAN, DHAN, MAAL, ROOP, RAS, GANDH, THESE THUGS – MENTAL SICKNESSES, and when Simran goes in to Hirdey - and Simran will go to Hirdey by itself with Gurkirpa (guru’s blessings) only, and so in C hit, Hirdey will become pavitter - pious and a pious Hirdey will become Mahaparupkari and Dana Dina, NIRBHAO, NIRVAIR and so on, it will start to absorb all the vital qualities of Akal Purakh (god) and will become a Puran Sant Hirda, and will achieve JIV AN MUKTI.
Reference:: Sikh Philosophy Network http://www.sikhphilosophy.net/showthread.php?t=20247

(Source: AJAPA JAAP Khalsa Panth)

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AJAPA JAAP

Guru Pyari Sadh Sangat Jeeoo:

One of the Sangat had a question about Ajapa Jaap Awastha. This
sevak of the Guru and Sangat with the Gurkirpa is trying to explain
such a spiritual condition in the following text. Please accept this
seva.

In terms of a layman this is the spiritual condition of a person when
Reference:: Sikh Philosophy Network http://www.sikhphilosophy.net/showthread.php?t=20247
the Simran goes on an auto pilot mode in your Surat and then in
Hirdey and so on as explained below. That means that it becomes a
round the clock thing inside you, Simran doesn't stop at any moment,
it carries on and such a condition comes after a lot of Bhagti Kamai
or can also be attained with the Kirpa of a Puran Braham Gyani. The
normal sequence is as follows:

1. Jaap with Tounge – Rasna – this happens in Dharam Khand
2. Jaap with the breathing – with Swaas – this happens in Gyan
Khand and Saram Khand
3. Then it goes into your mind – Surat, in your thinking, then
it becomes Simran from Jaap – this is a very good stage – this
happens in Saram Khand and Karam Khand – some people go into Smadhi
at this stage.
4. The next stage is when Simran goes into Hirdey – this one is
even much higher stage when Naam goes into Hirdey – this is where it
goes on an automatic mode, this is where the real bhagti starts, one
goes into Smadhi and Sun Smadhi– Karam Khand - this is when you go
into Smadhi and the real bhagti starts, your bhagti account is opened
in the Dargah.
5. The next stage is when Simran travels to the Nabhi, when
Nabhi Kamal blossoms – Karam Khand
6. The next Stage is when Simran goes into Kundlini – Mooladhaar
Chakkar and spine – Karam Khand
7. The next stage is when Simran travels through the spine to
the brain, and back to Surat where it completes the cycle. This is
what the real Mala of Naam is. When this happens then the Gyan
Netter and Dassam Duaar opens and you form a permanent connection
with Akal Purakh, you start to get divine knowledge – Braham Gyan.
This happens in Sach Khand. Enjoyment – Anand in Smadhi and Sun
Smadhi is beyond description. That is why the Maha Purakhs go into
very deep meditation some time for days together. You experience a
lot of things during your Smadhi and Sun Smadhi, see a lot of things,
meet a lot of Sants, Gurus, see Param Jyot, conversation with the
Sants and Akal Purakh and what not, it is beyond description what
happens and through what you go when you go into deep meditation.
8. The Simran in Smadhi and Sun Smadhi continues until NIRGUN
AND SARGUN becomes one, at this point Simran goes into rom-rom –
every bit of your body does Naam Simran, your Suksham Dehi becomes as
pure as gold, your entire body is filled with Naam Amrit all the
time. You become Braham Leen, and Atal Awastha. These stages are
beyond description. Sat Chit Anand Ghar Hamare – Gurmukh Rom Rom Har
Dhyae – Nirgun Sargun Nirankaar Sun Smadhi Aap, Apan Kia Nanka Apan
Hi Fir Jaap and so on. One lives in Puran Parkash all the time and
listens to Ilahi Kirtan – Anhad Naad Dhunis all the time. It is just
incredible experience. This is when one becomes Sat Ram Dass and is
directed by the Almighty to serve the Sangat. And this is what your
target should be when you have been prompted to move on the Bhagti
Marg.
9. Following is the benefit sequence:

Jaap with Rasna 1000 times = Jaap in Swaas one time
Jaap in Swaas 1000 times = Simran in Surat one time
Simran in Surat 1000 times = Simran in Hirdey or elsewhere one time

So Simran in Hirdey and beyond is the most rewarding one. Again some
people might think we are getting into counting the benefit, and it
is correct to say that we should not indulge in counting, but it is
just a way to make the Sangat understand that which way and where
Reference:: Sikh Philosophy Network http://www.sikhphilosophy.net/showthread.php?t=20247
Simran will bring what kind of rewards.

(Source: Yahoo! Groups)

Some of us usually have hard time giving Dasvandh of time to the Gur and Guru in the early morning hours. Only with the unlimited Gur Kirpa of

· God (Agam Agochar Aprampar Anant Beyant Paar Braham Parmesar) and

· the Guru

can we make ourselves through this successfully.

We can’t force this on ourselves due to a deep influence of Maya in our daily life. We can only get this Gur Parsaad through a slow and steady concerted effort with
Reference:: Sikh Philosophy Network http://www.sikhphilosophy.net/showthread.php?t=20247

· utmost love,

· humbleness,

· faith,

· trust,

· belief

· commitment and

· full and complete surrender to the Gur and Guru.

Remember the following qualities are required to do Naam Simran in the early morning hours as well as during any time in the day or night

· the instinct,

· the desire,

· the enthusiasm,

· the joyfullness,

· the happiness,

· the sense of sacrificing,

· the sense of eternal love.

But these qualties only come inside you with Gur Parsaad. It only happens with Gur Kirpa. So what do we need to do to become connected to the Gur Kirpa on a continuous basis? Through prayer with

· utmost humbleness,

· true love,

· faith and

· trust to the Gur and Guru.

There is no special time for the prayer, it can be done at anytime anywhere. In fact when ever your inner self tells you to do such a prayer just take a minute and do it inside you. Repeated prayers will bring excellent results. The prayer offered from the Hirda is heard right away. Remember it is not in your hands or in your control to do anything, it is all the Hukam that makes things happen, so Ardas is the way to go.

While going to sleep at night try to go to sleep early. Ask for Gur Kirpa in the morning by doing ardas like this.

Do Ardas in your Hirda (Spiritual Heart) with folded hands and with a loving feeling of

· Kot Kot Namaskaar (Countless countless humble greetings)

· Kot Kot Dandaut Bandana (Countless countless humble bowing flat like a stck) and

· Kot Kot Shukrana (Countless countless Thanks).

towards

· ParBrahm Parmeshar Ji and SatGuru Ji,

· the ten Guru Sahibans,

· to Shree Guru Granth Sahib Ji,

· to all the Sants, Bhagats and Braham gyanis of all the ages;

· to all the Gursangat and

· to the Kot Brahamand key Charans (All the feet in All the realms of Creation).


Have a time in your mind and say

· please help this kookar wakeup at XXX (whatever time your inner self is telling you to wake up),

· please be kind to take some Seva from this kookar,

· only You can take this Seva from this kookar,

· only Your Kirpa can take this Seva from this kookar,

· we beg for Your Gur Kirpa,

· please take this maha paapi in your Sharan,

· please forgive this kood kapti maha moorakh for all the sins,

· this kookar accepts all the sins,

· we are just a Kalyugi Jive and commit sins with every breath we take,

· every breath you gave us was for your Simran and Seva and we have been wasting these breaths for an unlimited period of time,

· we commit countless sins but you are very kind and forgiving,

· your kindness and forgiveness are unlimited like you,

· you have been very kind on me to get me on this path of the eternal truth,

· you are Beant, you are Agam, you are Agochar, you are Aprampar, so is your Kirpa and blessings,

· nothing is impossible for you, you can make things happen in the twinkling of an eye, everything is under your Hukam, please give Garibi Ves in my Hirda,

· make me a humble servant of Kot Brahmand, make me the dust of Kot Brahamand,

· make me Att Neechan Ka Neech – lowest of the lowest, slave of the slaves, make me a nimana (humble servant),

· please relieve me out of the influence of Maya,

· please give me contentment and diminish all my desires,

· please make me Nirbhao – fearless and Nirvair – without any animosity,

· please make me single vision,

· please make me a servant of the entire creation of yours,

· please make me worty of speaking, seeing, hearing, delivering and serving the eternal truth,

· please keep my head always at the Charans of the Gur and Guru,

· please keep me always at the Charans of Kot Brahamand,

· Please give me Naam, Bandgi and Seva.


Until you are switched to Naam Simran automatically always perform these prayers before starting naam simran whether it is in the evening, bed time or at the Amritvela. By doing these prayers you will be rewarded tremendously.

At bed time perform this Ardas and then switch to Naam Simran and you will go to a good sound sleep as well as you will wake up at the right time. Keep in mind the best thing to do is to wake up at the first opening of the eye in the early morning hours.

The Amrit Vela starts after 12:00 am, when you wake up take a shower, preferably with a hair wash as well, then go to Ardas and Naam Simran.

The Amritvela Seva is the best Seva. The rewards are:

· 1:00 am to 2:00 am Naam Simran brings as much reward as much you will not get by giving to charity 40 KG of diamonds;

· the next hour will be as much reward as much by donating 40 KG of Gold,
Reference:: Sikh Philosophy Network http://www.sikhphilosophy.net/showthread.php?t=20247

· then next hour is silver

· and then copper and so on.

When in Smadhee one hour Naam Simran brings more reward than a full Akhand Path of Gurbani.

The first two hours of Naam Simran are counted on earth and the third, fourth, fifth hours are counted in Dargah. The rewards of sitting in Smadhee & Sunn Smadhee for long hours can’t be calculated or evaluated, they are beyond description, and this is the real Bandgi which takes you to the Sach Khand.


Dassan Das

Satnaam.info - 5A. Ardas For Naam Simran

namjap ji
Beautifying the content , the experience is worded above.After listening a shabad, if we dont keep murmuring it perhaps we havent listened it. Thanks for the post, I enjoyed it.

ਸਿਰੀਰਾਗੁ ਮਹਲਾ ੧ ॥
सिरीरागु महला १ ॥
Sirīrāg mehlā 1.
Siree Raag, First Mehl:

ਸਭਿ ਰਸ ਮਿਠੇ ਮੰਨਿਐ ਸੁਣਿਐ ਸਾਲੋਣੇ ॥
सभि रस मिठे मंनिऐ सुणिऐ सालोणे ॥
Sabẖ ras miṯẖė mani­ai suṇi­ai sāloṇė.
Believing, all tastes are sweet. Hearing, the salty flavors are tasted;

ਖਟ ਤੁਰਸੀ ਮੁਖਿ ਬੋਲਣਾ ਮਾਰਣ ਨਾਦ ਕੀਏ ॥
Reference:: Sikh Philosophy Network http://www.sikhphilosophy.net/showthread.php?t=20247
खट तुरसी मुखि बोलणा मारण नाद कीए ॥
Kẖat ṯursī mukẖ bolṇā māraṇ nāḏ kī­ė.
chanting with one's mouth, the spicy flavors are savored. All these spices have been made from the Sound-current of the Naad.

ਛਤੀਹ ਅੰਮ੍ਰਿਤ ਭਾਉ ਏਕੁ ਜਾ ਕਉ ਨਦਰਿ ਕਰੇਇ ॥੧॥
छतीह अम्रित भाउ एकु जा कउ नदरि करेइ ॥१॥
Cẖẖaṯīh amriṯ bẖā­o ėk jā ka­o naḏar karė­i. ||1||
The thirty-six flavors of ambrosial nectar are in the Love of the One Lord; they are tasted only by one who is blessed by His Glance of Grace. ||1||

ਬਾਬਾ ਹੋਰੁ ਖਾਣਾ ਖੁਸੀ ਖੁਆਰੁ ॥
Reference:: Sikh Philosophy Network http://www.sikhphilosophy.net/showthread.php?t=20247
बाबा होरु खाणा खुसी खुआरु ॥
Bābā hor kẖāṇā kẖusī kẖu­ār.
O Baba, the pleasures of other foods are false.

ਜਿਤੁ ਖਾਧੈ ਤਨੁ ਪੀੜੀਐ ਮਨ ਮਹਿ ਚਲਹਿ ਵਿਕਾਰ ॥੧॥ ਰਹਾਉ ॥
जितु खाधै तनु पीड़ीऐ मन महि चलहि विकार ॥१॥ रहाउ ॥
Jiṯ kẖāḏẖai ṯan pīṛī­ai man meh cẖaleh vikār. ||1|| rahā­o.
Eating them, the body is ruined, and wickedness and corruption enter into the mind. ||1||Pause||



ਜੇ ਮਨ ਪ੍ਰਭੂ ਦੀ ਯਾਦ ਵਿਚ ਪਰਚ ਜਾਏ, ਤਾਂ ਇਸ ਨੂੰ (ਦੁਨੀਆ ਦੇ) ਸਾਰੇ ਮਿੱਠੇ ਸੁਆਦ ਵਾਲੇ ਪਦਾਰਥ ਸਮਝੋ। ਜੇ ਸੁਰਤਿ ਹਰੀ ਦੇ ਨਾਮ ਵਿਚ ਜੁੜਨ ਲੱਗ ਪਏ, ਤਾਂ ਇਸ ਨੂੰ ਲੂਣ ਵਾਲੇ ਪਦਾਰਥ ਜਾਣੋ। ਮੂੰਹ ਨਾਲ ਪ੍ਰਭੂ ਦਾ ਨਾਮ ਉਚਾਰਨਾ ਖੱਟੇ ਸੁਆਦ ਵਾਲੇ ਪਦਾਰਥ ਸਮਝੋ। ਪਰਮਾਤਮਾ ਦੀ ਸਿਫ਼ਤਿ-ਸਾਲਾਹ ਦਾ ਕੀਰਤਨ ਮਸਾਲੇ ਜਾਣੋ। ਪਰਮਾਤਮਾ ਨਾਲ ਇਕ-ਰਸ ਪ੍ਰੇਮ ਛੱਤੀ ਕਿਸਮਾਂ ਦੇ ਸੁਆਦਲੇ ਭੋਜਨ ਹਨ। (ਪਰ ਇਹ ਉੱਚੀ ਦਾਤਿ ਉਸੇ ਨੂੰ ਮਿਲਦੀ ਹੈ) ਜਿਸ ਉਤੇ (ਪ੍ਰਭੂ ਮਿਹਰ ਦੀ) ਨਜ਼ਰ ਕਰਦਾ ਹੈ।੧।

ਆਠ ਪਹਰ ਜਨੁ ਹਰਿ ਹਰਿ ਜਪੈ ॥
Reference:: Sikh Philosophy Network http://www.sikhphilosophy.net/showthread.php?t=20247
आठ पहर जनु हरि हरि जपै ॥
Āṯẖ pahar jan har har japai.
Twenty-four hours a day, His servants chant Har, Har.
Guru Arjan Dev - view Shabad/Paurhi/Salok

"AJAPPAA JAAP": UNCHANTED CHANT
Contemplate the Unspoken Speech, and the desires of the mind are
dissolved. Turning away from the world, the heart-lotus is filled with
Nectar. Then the mind does not wander around; it does not get
distracted. The mind that does not forget the Chant which is chanted
without chanting becomes immersed in the Primal Being of the ages.
Upon becoming a Gurmukh (Spiritual Being), all the sensese are
blessed with the five virtues, and one dwells in the Home of the Self
deep within. Nanak is the slave of that one who seeks the
Shabad and finds this inner Home (Sri Guru Granth Sahib 1291).
<><><><>
The glory of the Divine Name (Naam) and the efficacy of chanting it for realizing God has been underscored in the Gurbani (Sri Guru Granth Sahib) as well as many other scriptures. Chanting of the Divine Name has been recommended as the antidote to man's Haume (psychological ego) — all negative actions and negative emotions of the mind. Besides, the present age of Kali Yuga is characterized by quarrel, disagreement, cheating, deceit, cynicism, hypocrisy, duplicity, misinformation, and so on. Also, we are short-lived, spiritually ignorant, and our mind is constantly disturbed and agitated by anxieties. In this age when it has become difficult to adopt the other methods like penance, etc., to realize one's True Nature, the method of chanting Divine Name in the form of hymns and Mantra or repeating them as in Japa or meditation is said to bestow the same result. The Gurbani (Sri Guru Granth Sahib) says:

• Ab klU AwieE ry]ieku nwmu bovhu bovhu]An rUiq nwhI nwhI]mqu Brim BUlhu BUlhu: Now, the Dark Age of Kali Yuga has come. Plant the Naam. It is not the season to plant other things. Do not wander lost in doubt and delusion (Sri Guru Granth Sahib 1185).
  ]jpu] Awid scu jugwid scu]hY BI scu nwnk hosI BI scu: Chant and meditate on who is true in the primal beginning, true throughout the ages, true here and now, and true forever and forever (Sri Guru Granth Sahib 1).
• nwmu n jpeI ikau suKu pwvY ibnu nwvY ikau sohY: Without chanting the Naam, how can one find Happiness? Without the Naam, how can one look Good? (Sri Guru Granth Sahib 1013).
• nwnk nwim rqy sy inrml hor haumY mYlu BrIjY: O Nanak, those who are attuned to the Naam are immaculate. The others are full of the filth of egotism (Sri Guru Granth Sahib 570).
• hir hir nwmu sIql jlu iDAwvhu hir cMdn vwsu sugMD gMDeIAw: Meditate on the cool water of the God's Name. Perfume yourself with the fragrant scent of God, the sandalwood tree (Sri Guru Granth Sahib 833).

Egoism or falsehood is but Naamlessness. Therefore, egoism is opposed to the Naam; as the two cannot coexist. In ego-mind, right way of living and selflessness cannot be practiced, and so the mind remains unfulfilled. The egoism is thus said to be the utter darkness (ignorance); which prevents us from understanding our True Nature, the Unconditioned Consciousness.

• AigAwnu AMDyru mhw pMQu ibKVw AhMkwir Bwir lid lIjY: The path of ignorance is utterly dark and treacherous; the mortal is loaded down with the crushing load of egotism (Sri Guru Granth Sahib 1326).
• nwim ibswirAY sBu kUVo kUir: Forgetting the Naam, one becomes the most false of all the false (Sri Guru Granth Sahib 226).
• haumY ivic Bgiq n hoveI hukmu n buiJAw jwie]haumY ivic jIau bMDu hY nwmu n vsY min Awie: In egotism, Bhagti cannot be performed, and His Hukam (Divine Law) cannot be understood. In egotism, the soul is in bondage, and the Naam does not come to abide in the mind (Sri Guru Granth Sahib 560).

Like the Divine Substance, His Divine Name (Naam) is also True, Complete and Perfect. It has the power of destroying false ego and bringing the seeker into Blissful union with the Supreme Truth. To put it otherwise, once the veil of falsehood (egoism) is removed, the True One becomes visible through our truthfulness.

• hir cyiq mn myry qU gur kw sbdu kmwie]hukmu mMnih qw hir imlY qw ivchu haumY jwie: O my mind, think of God, and practice the Shabad. If you submit to God's Hukam (Divine Law), you will meet Him, and then egotism will depart from within (Sri Guru Granth Sahib 560).
• sc KMif vsY inrMkwru: In the realm of truth the Formless God dwells (Sri Guru Granth Sahib .
• ByKu BvnI hTu n jwnw nwnkw scu gih rhy: I know of no religious garbs, pilgrimages, or stubborn fanaticism; O Nanak, I only holdfast to the Truth (Sri Guru Granth Sahib 844).

The wonderful thing about the practice of the Divine Name is that there are no stringent regulations regarding its chanting — it can be handled by anyone at any time and at any place. If done with love, sincere feeling, determination and intense concentration, it removes the inner "filth" (egoism, ignorance, illusion, conditioning, Maya, etc.) enabling one to see All-pervading Truth within.

• BrIAY miq pwpw kY sMig]Ehu DopY nwvY kY rMig : When the intellect is stained and polluted by sin, it can only be cleansed by the Love of the Name (Sri Guru Granth Sahib 4).
• pRB kY ismrin mn kI mlu jwie]AMimRq nwmu ird mwih smwie: In the remembrance of God, the filth of the mind is removed. The Ambrosial Naam is absorbed into the heart (Sri Guru Granth Sahib 263).
• hir ismrn kI sglI bylw: Any time is a good time to meditate in remembrance (Sri Guru Granth Sahib 1150).
• ivxu nwvY nwhI ko Qwau: O Lord, without Your Name, there is no place at all (Sri Guru Granth Sahib 4).

The scriptures declare that earnest devotion only matters to the Divine. How can such devotion capable of enabling us cultivate deep Bhagti and travel safely on our Spiritual journey be developed? To cultivate such devotion, a simple method has been prescribed in the scriptures — remain in a right environment within and without. By remaining God-immersed within and seeking the company of God-intoxicated Beings without, we can aid devotion lying dormant within to awaken.

• ijsu AMqir pRIiq lgY so mukqw: Those internally attached to God’s Love are liberated (Sri Guru Granth Sahib 122).
• pRB kau ismrih iqn Awqmu jIqw: Those who remember God, conquer their mind (Sri Guru Granth Sahib 263).
• pRym Bgiq pRiB mnu pqIAwieAw: God's mind is pleased with the heart-felt Bhagti (Sri Guru Granth Sahib 686).

What are the practices of such devotion? Like rungs on a ladder, the practices of devotion are worship, Japa (also called Japu and Jaap), and meditation or contemplation. These are like stepping stones, leading sincere aspirants to unbroken communion with their True Nature, the Pure Self within.

• ibnu pauVI giV ikau cVau gur hir iDAwn inhwl: How can I climb up to the Fortress without a ladder? By meditating on the Gur-Hari, the Lord, I am blessed and exalted (Sri Guru Granth Sahib 17).
• scY sbid sic smwie: With the practice of the True Shabad, one merges in the True Lord (Sri Guru Granth Sahib 560).

Let's try to briefly reflect on these practices. Worship is of two types: internal and external. To perform any external worship, one needs the support of the body, speech and the mind. However, the internal worship only needs the support of the mind since it is performed at the mental level. Thus, the internal worship is subtler (or superior) than the external, hence relatively more difficult.

• nwnk BgqI nwim smwie: Nanak is absorbed in devotional worship of the Naam (Sri Guru Granth Sahib 289).
• jip mn rwm nwmu ArDWBw: God' Name is only worthy of worship, O mind, Japa it (Sri Guru Granth Sahib 1337).
• nwau iDAweIAY nwau mMgIAY nwmy shij smwie: Meditate on the Name, worship the Name, and through the Name, you will be absorbed in intuitive Peace and Poise (Sri Guru Granth Sahib 26).

Japa is done by repeating a sacred word or Mantra where one continuously fixes his mind on the divine and spiritual suggestions of the "mystic word". This technique keeps the mind uplifted, away from the enchanting worldly objects and their distracting fascinations. The object here is that by repetition of the same word the mind becomes more and more concentrated, quite, introverted and purified (Dhyaana) in the process. As mentioned in the scriptures, only a purified mind can climb to the final Spiritual Illumination.

• gur kY sbid ivchu mYlu gvwie]inrmlu nwmu vsY min Awie: Through the Gur-Shabad, filth is washed away from within. The immaculate Naam comes to abide within the mind (Sri Guru Granth Sahib 560).

Japa can be divided into three categories: loud Japa, soft Japa and mental Japa. The loud Japa is that which can be heard by another person, such as Kirtan. In loud Japa, God's Name and glories are chanted or sung with or without the accompaniment of musical instruments. The main support of loud Japa is the speech, with some support from the body. The soft Japa is only heard by the Japist (meditator). As the soft Japa is only supported by the speech, it's subtler than the loud Japa. The most subtle, hence more difficult, is the mental Japa which is done by the support of the mind only.

• bwhir jwqo BIqir AwxY]brqI brq rhY inhkwm]Ajpw jwpu jpY muiK nwm: Bring your out-going mind back home. Observe the fast of remaining free of desire. Chant the unchanted Chant of the Naam with your mouth (Sri Guru Granth Sahib 840).
• kMT rmxIX rwm rwm mwlw hsq aUc pRym DwrxI]jIh Bix jo auqm slok auDrxM nYn nµdnI: The mala around my neck is the chanting of God's Name. God's Love is my silent chanting. Chanting this most Sublime Word brings salvation and joy to the eyes (Sri Guru Granth Sahib 1356).

Meditation or contemplation is of two types: broken and unbroken or discontinuous and continuos. Naturally, as the name implies, the uninterrupted or continuos contemplation is subtler than the discontinuous contemplation; hence relatively more difficult.

• nwnk nwmu iDAweIAY sBnw jIAw kw AwDwru: O Nanak, meditate on the Naam, the Support of all beings (Sri Guru Granth Sahib 29).
• pwrbRhm isau lwgo iDAwn: I focus my meditation on the Supreme Being (Sri Guru Granth Sahib 114.
• iKMQw igAwn iDAwn kir sUeI sbdu qwgw miQ GwlY: He, a true Yogi, makes spiritual wisdom his patched coat, meditation his needle, and inserts the thread of the Shabad in it (Sri Guru Granth Sahib 477).
• Duin mih iDAwnu iDAwn mih jwinAw gurmuiK AkQ khwnI: The meditation is in the Celestial Sound, and knowledge is in meditation. Become Gurmukh, and speak the Unspoken Speech (Sri Guru Granth Sahib 879).

Further, the unbroken contemplation is of two types: contemplation with duality (with attributes) and contemplation without duality (attributeless). Contemplation on the formless (without duality) is where the contemplator and the contemplated become one. On the other hand, contemplation on the form (with duality) is where the contemplator thinks himself separate from the contemplated. Apparently, contemplation without duality ("He is me, I am Him") is considered subtler and superior to contemplation with duality.

• nwnk sohM hMsw jpu jwphu iqRBvx iqsY smwih: O Nanak, chant the chant of ‘Soham hansaa’ — ‘He is me, and I am Him.’ The three worlds are absorbed in Him (Sri Guru Granth Sahib 1093).
• sohM Awpu pCwxIAY sbid Byid pqIAwie: Recognizes within that "He is me"; who knows this secret through the Shabad is satisfied (Sri Guru Granth Sahib 60).
• nwmu inDwnu iDAwn AMqrgiq qyj puMj iqhu log pRgwsy: With the treasure of the Naam, focus Meditation deep within where the Embodiment of Light illumines the three worlds (Sri Guru Granth Sahib 1404).
• Bheda-bhaavnaat soham-ityasau. Bhaavanaa-'bhidaa paavnee mataa: Contemlation without dulity that "He is me" is considered as holy and supirior to contemplation with duality (Raman Maharishi).

Now, what is "Ajappaa Jaap"? With sincere and faithful practice, after the Naam Japa is perfected aloud, it becomes soft and then mental. At the mental level, it is done silently, making the sound mentally without the support of the tongue or any other external limbs of the body. This is what the Gurbani calls "Ajappaa Jaap", unchanted or silent chant. The ultimate accomplishment in the performance of Naam Japa is going to walk, stand, sit, eat, work, sleep, etc., while internally the Japa continues without a break, spontaneously. This is the unbroken meditation.

• Ajpw jwpu n vIsrY Awid jugwid smwie]siB sKIAw pMcy imly gurmuiK inj Gir vwsu]sbdu Koij iehu Gru lhY nwnku qw kw dwsu: The mind that does not forget the Chant which is chanted without chanting becomes immersed in the Primal Lord of the ages. Upon becoming a Gurmukh (spiritual being), all the sensese are blessed with the five virtues, and one dwells in the Home of the Self deep within. Nanak is the slave of that one who seeks the Shabad and finds this inner Home (Sri Guru Granth Sahib 1291).
• nwm KumwrI nwnwkw cVI rhy idn rwq: Nanak Says: I ever remain intoxicated with the wine of Naam.
• ijnw swis igrwis n ivsrY hir nwmW min mMqu]DMnu is syeI nwnkw pUrnu soeI sMqu: Those who do not forget the Lord's Name even for the duration of a breath or when swallowing a morsel, are praiseworthy. Says Nanak, they are the perfect Saints (Sri Guru Granth Sahib 319).

Continuos Japa leads one to realize that the same unbroken Japa is already going on within even without any effort and choice! Thus, Japa is a mean of tuning in with the subtle Divine forces within. The crux of the matter is to awaken the Naam, Shabad, Mantra, eternal Bliss, or true Amrit (immortality) that lies dormant within us. What's the proof of True Naam, Shabad, Mantra, eternal Bliss, or true Amrit being located nowhere else but within our bosom? The Gurbani reveals this secret as follows:

• nau iniD AMimRqu pRB kw nwmu]dyhI mih ies kw ibsRwmu: The nine treasures and Amrit is the Lord's Name. Within the human body is its place of rest (Sri Guru Granth Sahib 293).
• AMqir sbdu inDwnu hY imil Awpu gvweIAY: Deep within the Self is the treasure of the Shabad; it is obtained only by eradicating selfishness and conceit (Sri Guru Granth Sahib 22.
• mn qn AMqir hir hir mMq]nwnk Bgqn kY Gir sdw Anµd: The Mantra of the Lord’s Name is deep within my mind and body. O Nanak, eternal Bliss fills the inner Home of the Lord’s devotees (Sri Guru Granth Sahib 802).
• AMqir KUhtw AMimRiq BirAw sbdy kwiF pIAY pinhwrI: Deep within this body is the well verflowing with the Amrit; the water-carrier (Naam Japist or spiritual being) draws and drinks it in the Shabad (Sri Guru Granth Sahib 571).

The Supreme Reality is experienced through the meditation alone; the state free from anger, jealousy, contentions, desires and fear. Japa Yoga is the very effective training for the mind in fixing itself to a single line of thought to reach the goal — deep meditation. To one who has gained a sufficient poise through the practice of Japa, to him, meditation is natural, for meditation itself is but a conscious attempt to focus the mind at a single point. Japa is thus very effective aid to meditation. We are told by the Realized Beings that a short period of meditation can take a Japa-conditioned mind to unimaginable heights in an impossible short time. Thus, in this Kali Yuga, unbroken meditation through "Ajappaa Jaap" is relatively the easiest, quickest, safest and surest way to link with Supreme Reality and experience Perennial Bliss or Amrit Dhaaraa within.

• igAwnu iDAwnu gur sbdu hY mITw: Spiritual wisdom and meditation come to those unto whom the Gur-Shabad is sweet (Sri Guru Granth Sahib 162).
• rqnu rwmu Gt hI ky BIqir qw ko igAwnu n pwieE]jn nwnk BgvMq Bjn ibnu ibrQw jnmu gvwieE: The Jewel of Divinity is deep Within my Heart, but I do not have any knowledge of Him. O serf Nanak, the human life is lost in vain without the God's meditation (Sri Guru Granth Sahib 702).
• jwsu jpq Bau Apdw jwie:Meditating on Him, one hears the unstruck melody (Sri Guru Granth Sahib 236).
• hir ismrq siB imtih klys:Meditating on God, all suffering is eradicated. (Sri Guru Granth Sahib 194).
• jo pRwxI goivMdu iDAwvY]piVAw AxpiVAw prm giq pwvY:That mortal who meditates on God, whether educated or uneducated, obtains the state of Supreme Dignity (Sri Guru Granth Sahib 197).
• bUJhu igAwnI sbdu bIcwir: O wise one, understand by reflecting on the Shabad (Sri Guru Granth Sahib 840).
• scu krxI sbdu hY swru: The practice of truth is the essence of the Shabad (Sri Guru Granth Sahib 114).
• iJim iJim vrsY AMimRq Dwrw: Slowly and gently, the stream of nectar or Immortality (Amrit Dhaaraa), trickles down Within (Sri Guru Granth Sahib 102).

Once an individual gets fully established in the base of "Ajappaa Jaap", then he will be able to adopt a way of life where his daily activities are in accord with the Gur-Shabad. So, all Spiritual Teachings point to the importance of making sincere self-effort (Uddam), without which we cannot integrate the Naam, Shabad, Mantra, Hukam, Eternal Bliss or Amrit Dhaaraa in our lives. For a serious seeker, serious efforts are needed!

• sws sws sws hY jyqy mY gurmiq nwmu sm@wry]swsu swsu jwie nwmY ibnu so ibrQw swsu ibkwry: According to Gurmat (instructions of the Gurbani), with as many breaths as I have, I chant the Naam. Each and every breath which escapes me without the Naam — that breath is useless and corrupt (Sri Guru Granth Sahib 980).
• hir pVxw hir buJxw hir isau rKhu ipAwru]hir jpIAY hir iDAweIAY hir kw nwmu ADwru: Read about God, understand God, and enshrine love for Him. Chant and meditate on God's; hold tight to the Support of His Name (Sri Guru Granth Sahib 937).

Calculated Japa such as just few short prayers, some chanting, some Mantra recitation with rosary, and so on, is not sufficient; hence will not do the trick. Because this sort of Japa cannot transform the mind enchanted with unproductive thought-wanderings. Our psychological ego is so powerful and stubborn that unbroken efforts are needed (Aath Pahar). If we practice constantly, naturally and spontaneously ("Ajappaa Jaap") only then material tendencies or negative emotions of the mind will disappear.

• gxqY syv n hoveI kIqw Qwie n pwie: Calculated service is not service at all, hence not approved (Sri Guru Granth Sahib 1246).
• rwm rwm sBu ko khY kihAY rwmu n hoie]gur prswdI rwmu min vsY qw Plu pwvY koie]1]AMqir goivMd ijsu lwgY pRIiq]hir iqsu kdy n vIsrY hir hir krih sdw min cIiq: Everyone chants God's Name, Raam, Raam; but by such chanting, Raam is not obtained. By Guru’s Grace, He comes to dwell in the mind, and then, the fruits are obtained. One who enshrines love for God Within his mind, never forgets Him; he continually chants His Name in his conscious mind (Sri Guru Granth Sahib 491).

Since Sikhism is a way of life, Baabaa Nanak asked all Spiritual seekers (Sikhs) to emphasize three practices in life: Dharma Dee Kirat Karnaa, Vand Shaknaa, and Naam Japnaa. First, "Dharma Dee Kirat Karnaa" is the right way of living which includes honest way of labor and work side by side with the search of the Truth. Second, "Vand Shaknaa" is sharing with others in the society including selfless service (Sevaa), charity, Naam, virtues, etc. And the third is "Naam Japnaa" which, as discussed before, is to engage in unbroken contemplation on God, or Naam.
Reference:: Sikh Philosophy Network http://www.sikhphilosophy.net/showthread.php?t=20247
Reference:: Sikh Philosophy Network http://www.sikhphilosophy.net/showthread.php?t=20247

Naam Japnaa, therefore, is regarded as the third stage! In other words, the interesting and important thing to note here is that if we do not engage in the earnest practice of "Dharma Dee Kirat Kamaaee", we will remain devoid of the practice of "Vand Shaknaa"! And, thus, in the absence of both "Dharma Dee Kirat Kamaaee" and "Vand Shaknaa", we cannot practice Naam Japnaa! It's that simple!

• schu ErY sBu ko aupir scu Awcwru: Truth is higher than everything; but higher still is truthful living (Sri Guru Granth Sahib 62).
• Axhody Awpu vMfwey]ko AYsw Bgqu sdwey: Share with others, even when there is almost nothing to share. Only such a rare one is called a true devotee (Sri Guru Granth Sahib 1384).
• ijnI nwmu iDAwieAw gey mskiq Gwil]nwnk qy muK aujly kyqI CutI nwil: Those who have meditated on the Naam and departed after having worked truthfully—O Nanak, they depart with radiant faces, and many are emancipated along with them (Sri Guru Granth Sahib .
• scI bwxI krm kry Anidnu nwmu iDAwie: He acts according to the True Word of the Bani; and night and day, he meditates on the Naam (Sri Guru Granth Sahib 593).

No wonder the Gurbani asks us to accept "Naam Japnaa" as our True Religion! In other words, according to the Gurbani, "Naam Japnaa" is the only Religion, Dharma or Panth of a real Sikh (Spiritual seeker). In the following verses, here is what the Gurbani has to say in this context.

• sgl mqWq kyvl hir nwm: The Essence of all religion is God's Name alone (Sri Guru Granth Sahib 296).
• hir ko nwmu lY aUqm Drmw: Chanting God's Name is the highest religion (Sri Guru Granth Sahib 874).
• hir kIriq rhrwis hmwrI gurmuiK pMQu AqIqM: God's Praise is my occupation; and to live as Gurmukh, spiritual being, is my pure religion (Sri Guru Granth Sahib 360).
• nwmu idRVwvY nwmu jpwvY qw kw jug mih Drmw: Implant the Naam, and inspire others to chant the Naam; this is Dharma, true religion, in this world (Sri Guru Granth Sahib 680).
• mhw Drm sudwn ikirAw sMig qyrY sy cly: This is the greatest religion, and the best act of charity; this alone will go along with you (Sri Guru Granth Sahib 54.
• eyko Drmu idRVY scu koeI: There is only one Dharma; let everyone grasp this Truth (Sri Guru Granth Sahib 118.

—T. Singh

With my tongue, I chant the Lord’s Name; with my ears, I listen to the Ambrosial Word of His Shabad. Nanak is forever a sacrifice to those who meditate on the Supreme Lord God. || 1 || All concerns are false, except those of the One Lord. O Nanak, blessed are those, who are in love with their True Lord. || 2 || PAUREE: I am forever a sacrifice to those who listen to the sermon of the Lord. Those who bow their heads before God are perfect and distinguished. Those hands, which write the Praises of the infinite Lord are beautiful. Those feet which walk on God’s Path are pure and holy. In the Society of the Saints, they are emancipated; all their sorrows depart. || 14 ||
Reference:: Sikh Philosophy Network http://www.sikhphilosophy.net/showthread.php?t=20247
Reference:: Sikh Philosophy Network http://www.sikhphilosophy.net/showthread.php?t=20247

Wednesday, 10th Vaisaakh (Samvat 540 Nanakshahi) (Page: 709)
Source:Today's Hukamnama From Sri Darbar Sahib Sri Amritsar.

With my tongue, I chant the Lord’s Name; with my ears, I listen to the Ambrosial Word of His Shabad. Nanak is forever a sacrifice to those who meditate on the Supreme Lord God. || 1 ||(Page: 709)
Reference:: Sikh Philosophy Network http://www.sikhphilosophy.net/showthread.php?t=20247