1

WAY OF THE
SAFFRON
CLOUD.

KULWANT SINGH.

WAY OF THE SAFFRON CLOUD.

How to Recite the Name of God. A spiritual treatise for the uplift of the humanity.
 2

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.
RESPECTED BROTHER AMAR SINGH & Mrs.SARAN KAUR JI.
 3

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.
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.
 4

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.

CONTENTS.
SECTION - I
Title Page
First page - cover. 1
 5

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
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.
 6

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 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
 7

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 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
 8

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.
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.
 9

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 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.
 10

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.
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
 11

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
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 &
 12

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 ]
ies dyhI kau ismrih dyv ] so dyhI Bju hir kI syv ]
Bjhu guoibMd BUil mq jwhu ] mwns jnm kw eyhI lwhu ] kbIr-1159-7
Gur 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
 13

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
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
 14

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.
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 ]Ê5-1100-8
D: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
 15

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.

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 veechaaru
In the early morning hours, chant the True Name of God
and 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 ] 5-517-14
An: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 ] 5-988-7
Karne Har-e jassu naetr; d.arsanu rasne Har-e gun gaaou |
 16

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. For
this, 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 ] 5-1204-19
Hird.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 ] 5-964-6
Paav 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.
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-694-10
Chit. Simranu karou naaen avelokno sar;van baanee sujasu poore raakhou |
Mann su mad:hukaru karou charan hirdae d:harou rasan amr;it Raam Naam bhaakhou
With 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.
 17

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-1373-5
Kabeer kaam parae Har-e simreeaae aaesaa simrhu nit.
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.
 18

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
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.
 19

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 ] 5-190-9
Har-e kaa Naamu d.eeou Gur-e mant.r;u
The Precept gave me God`s Name as the Mantar (For Jaap, recitation). 5-190-9

gur kw bcnu jip mMqu ] 5-895-7

Gur kaa Bachanu Jaappe mant.u
The Guru`s Word (Waheguru - God,) is for Jaap (Recitation). 5-895-7

rYix idnsu jpau hir nwau ] 5-893-4

Raaen. D.insu Jaappou Har-e Naaou
Day 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 mMqr

The Guru gave me the Mantar : God`s Name. 5-190-9
See the quotation given above.

clq bYsq sovq jwgq gur mMqRü irdY icqwir ] 5-1006-19

Chalat. Baaesat. Sovat. Jaagat. Gur Man;t.ar;u rid.aae chit.aare
Walking, 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
 20

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
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 49
Sat.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 mÚ4-1404-4
Saree Sat.e Naamu Kart.aa Purakhu Gur Raamd.aas chitah basaae
Sat Naam (True Name i.e. Immortal) Lord the Creator,
resides in the mind of Guru Ramdas. Savayeae Mahla 4-1404-4
 21

Mool Mantar. mUl mMqr

The 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-vaaeru
Akaal-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

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 ] 1-1040-19
Mool-Mant.r;u Har-e Naamu rasaa-en.u kahu Naanak pooraa paa-eaa
Nanak 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 mMqr

It 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.
 22

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

Maha Mantar. mhw mMqr

The 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 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 ] 5-814-10
Mahaa 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 ] 5-384-4

Maha-Mant.ar;u Gur hirdaae baseou achraj Naamu suneou-ree
I heard the wonderful Name of the Lord.
Its place is the “heart” of the Guru. 5-384-4
Mind 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 mMqr

Gurbani 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 ] 5-562-16
Sachu mant.r;u t.umaaraa Amrit. Baan.ee
Celestial 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.
 23

gurbwxI vrqI jg AMqir iesu bwxI qy hir nwmu pwiedw ] 3-1066-4

Gurban.ee vart.ee jag ant.ar isu ban.ee t.e Har-e Naamu paa-aed.aa
Gurbani 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,
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. AsQwn
If 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
 24

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 ] 5-1340-8
Ghare baahre Pr;abhu sabhnee thaaee |
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 ] 5-626-7
Guru 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 ] 3-35-4
Jae 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
 25

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.
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 ] 2-146-10
Chouthaae 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 ] 5-299-16
D.asae d.isaa raveaa Pr;bhu aeku
It 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-1349-11
Alhu 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. cOkI
Select 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.
 26

Main thing is the Naam-Jaap and it doesn`t matter on what you sit, or you do it sitting, standing
or walking -
aUTq bYTq sovq iDAweIAY ] mwrig clq hry hir gweIAY ] 5-386-7
Oot: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, cwdr

Most 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 ] 5-1117-17
Dhaakanhaarae Pr;abhoo hamaarae jeea praan sukhdaatae.
The Lord, giver of all the comforts, is my real cover. 5-1117-17

POSTURE. bYTk
Posture 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 advocated but these
 27

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 ] 5-98-4
Nivalee 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, qwVI

It 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 ] 1-877-17
D:heaan roope hoe aasn.u paavaae |
Sat.e-naame t.aar.ee chit.u laavaae |
One becomes steady by fixing the mind
on the True Name within. 1-877-17
 28

ADDITIONAL INFORMATION.
ETHICS. SuB gux
Most 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
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
 29

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 ] 4-451-16
Maerae mann pardaesee vae peaarae aaou gharae |
O dear mind, come back home ! 4-451-16

CONCENTRATION. lInqw
nwnk lIn BieE goibMd isau ijau pwnI sMig pwnI ] 9-633-19
Naanak 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 ] 3-665-12
Mannu 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 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. igxqI
It 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
 30

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 ] 4-1246-8
Gan.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. bcn
If 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 ] 1-730-12
Gallee jogu naa hoee |
Talk only, is not the way to the union. 1-730-12

DOZING. Jok, qWdrI, aUMG

ijn@w nYx nIdRwvly iqn@w imlx kuAwau ] PrId-1382-3
Jinh;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 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. pRkwS
pRB ikrpw qy hoie pRgwsu ] 5-271-1
pr;abh kirpaa t.ae hoe pr;agaasu |
The glow (Wisdom - knowledge)
comes by the God`s grace. 5-271-1
 31

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. mwlw
See Rosary.

MID BROW POINT. BrU-mD idRStI

A 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-1158-15
Maathae 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 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 ] 1-1343-7
Nivalee 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
 32

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 ] 9-1428-10
Chint.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 ] 5-388-4
Har-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
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.
 33

SLOTH. Awls
Laziness, 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 ] 5-456-8
Naamu Jaapat. Gobind. nah alsaa-ee-aae
Don`t be lazy in reciting the Name of God. 5-456-8

TIME PERIOD. smw

An 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.

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.
 34

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 40th 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 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 -
 35

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 -
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.
 36

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.

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 -
 37

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,
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.
 38

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.
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.
 39

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.
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.
 40

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.

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..
 41

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
 42

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.
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-
 43

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 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.
 44

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.

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.
 45

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.

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 Guru
First 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.
 46

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.
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.
 47

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 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 the
Later 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.
 48

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 <
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.
 49

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
Oriented). Always think that you are in the presence of the Guru. You may listen to the Gurbani
 50

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.

SPECIAL PRACTICE -
Jaap by gazing at Waheguru -
 51

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 swDnw
Advanced 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).
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
 52

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. Xwd
ey AKr iKir jwihgy Eie AKr ien mih nwih ] kbIr-340-3
Ae akhar khir-e jaahegae ou-e akhar inn mehe naahe
These 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 ] 5-1148-7
Saase 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 ] 5-379-18

Oot:at. baaet:at. sovat. jaagat. sad.aa sad.aa Har-e d:heaa-ee-aae
Think of God getting up, sitting down, sleeping, awake: always ! 5-379-18

mwrig clq hry hir gweIAY ] 5-386-7

Marag 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
 53

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 ] 5-49-6
Rasnaa sach-aa Simree-aee mannu t.annu nirmal hoae
The 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 ] 4-799-1
Jaape mann Ram Namu rasnaa
Recite the Name of God verbally (With tongue). 7-99-1

ismir mnw qU swcw soie ] 3-1129-16

Simar-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 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-
 54

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:heaavaa
All 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
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~lW

hir kY dir vriqAw su nwnik AwiK suxwieAw ] 4-316-3
Har-e kaae d.ar-e vart.eaa su Nanake aakhe sun.aaeaa
Nanak 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).
 55

SMADHI. smwDI
This 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.ae
Smadhi is not creating mental-void,
but is absorption into the Name of God. 5-265-4

GOD REALIZATION. bRhm igAwn

God 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 ] 5-102-7
Jal 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 ] 3-1258-7
Chauthaae pad.-e vaasaa hoeaa sachaae rahaae samaa-ae
Relieved of three dimensional Maya (Worldly attachments),
he resides in the Fourth Dimension (In Union with the Lord). 3-1258-7

He understands that He is everywhere and in every thing -

ihrdY visAw su bwhir pswrw ] 3-1176-2
Hird.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 ] 5-294-1

The 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-1349-19
Avalle 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,
 56

The universe is His projection: all are one and the same. Kabir-1349-19

Read Mystery of Simran, also.

MUKTI. mukqI
Mukti 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 ] 5-804-1
Ban:d:han kaate mukat.-e Gur-e keenaa
God 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 ] 1-1011-17
Band:han t.oot-he mukate hoae t.r;isnaa agane bujhaa-ae
Liberation 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 ] 5-275-4
Pr;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 -
imit gey gvn pwey ibsRwm ]
nwnk pRB kY sd kurbwn ] 5-278-5
Mit-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 ] 5-258-7
Phir-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
 57

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 ] 5-1078-7
kaee baaekut:h naahee lavaae laagae |
Mukt.e bapur.ee bhee geaanee t.eaagay |
A person with Divine Knowledge seeks no haven
And 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. ndr
His 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 ] 1-8-10
Nanak nad.ree nad.ar nihaal
Nanak, by His mercy, the Lord fulfills the devotee. 1-8-10

SURRENDER. hukm jW Bwxw mnxw

jo 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.
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.
 58

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. fr
It is the fear of God and the fear of death.
Fear of God.
qUM rKvwlw sdw sdw hau quDu iDAweI ] 3-517-6
T.oon: rakhwalaa sad.aa sad.aa hou t.ud:hu d:heaaee
You 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
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 ] 5-817-19
Oucharat gu-n Gopaal jasu d.ooru t.ae jammu bhaagaae
By 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 ] 5-819-16
T.aat.ee vaaou naa lagaee Paarbr;aham sarn.aaee
Chougird. Hmaaraae Raam-Kaar d.ukhu laggaae naa bhaaee
By 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 ] 5-817-10

Guru pooraa aaraad:heaa saglaa dukhu gaeaa
By remembering the Lord, all the maladies clear off. 5-817-10
 59

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.

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).
 60

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.
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.
 61

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.

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.
 62

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.
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.aa
There 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. beechaaraa
I behold the Grace of the Lord and am enjoying it
through listening to the Guru`s Word. 5-102-5
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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 ] 5-278-4
Jeou 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.
gurmuiK roim riom hir iDAwvY ] 1-941-5
Gurmukhe rom-e rom-e Har-e d:heaavaae
Every 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 ] 3-593-18

Rid:h-e sid:h-e sabhu mohu haae Naamu naa vassaae manne aa-ae
Supernatural powers are attachments
and these do not permit the Naam to get set in mind. 5-593-18
 64

SECTION III
APPENDIX.
AMRIT. AMimRq
The Eternity (Immortality) Giving Drink -
AMimRqu hir pIvqy sdw iQru QIvqy ibKY bnu PIkw jwinAw ] 5-81-1
Amr;it.u Har-e peevat.ae sad.aa thiru theevat.ae bikhaae banu pheekaa jaaneaa
They become immortal by drinking the Amrit of the Lord
and 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
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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 60th year of
age.

ANHAD. Anhd
It 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- 1144-8
Naamu laaet. anhad. poorae naad. |
Recitation of the Name of God is the Anhad (Celestial sound). 5-1144-8

ARDAS. Ardws
Ardas 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 ] 3-86-5
Sabhe 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).
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DASSAM-DWAR. Dsm-duAwr
Tenth 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 ] 1-1040-15
Nou d.ar mukt.ae d.asvaae aasan |
Settle at the " tenth door" (Subconscious, seat of God) after
detaching from the other nine (Sense organs.- bodily involvements). 1-1040-15

Read Mystery of Simran and also, God Realization.

DEVOTIONAL MUSIC. kIrqn

Prerecorded 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 ] 3-145-12

Kale keerate pargatu chaanan.u san:saare |
Devotional music is the light in this dark-age. 3-145-12

DRUGS. nSy
Any 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 ] 5-399-11
Raam rasaaen.e jo rat.te Nanak sach amlee |
One hooked up to the Naam is the real edict. 5-399-11

GOD, WAHEGURU. vwihgurU

God 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
 67

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. gurbwxI

GURU, THE MASTER. gurU
GURU GRANTH SAHIB, THE HOLY BOOK. gurU gRMQ swihb
All 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.
 68

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).
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 ] 5-628-2
D:hur kee Ban.ee aaee |
T.ine saglee chint. Mitaaee|
The revealed Bani,
Took away my worries. 5-628-2

poQI prmysr kw Qwnu ] 5-1226-3

Pothee Parmaesar kaa thaanu
The Holy Book is the seat of the Lord. 5-1226-3

gur kI muuriq mn mih iDAwnu ] 5-864-3

Gur kee moorat. Mann mahe d:heaanu
I behold the Guru in my Mind! 5-864-3

HANDS. Folded Hands. hQ joVy hoey

HEAD. 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 ] 5-737-2
Duae kar jor.e karou Ard.aase
 69

I pray to you with folded hands, Lord! 5-737-2

nmskwr fMfauiq bMdnw Aink bwr jwau bwrY ] 5-820-11

Namaskaar dan:dout.e band.naa anik baar jaa-ou baaraae
Lord, I bow and prostrate to you again and again. 5-820-11

sRvnI kQw nYn drsu pyKau msqku gur crnwrI ] 5-401-17

Sar;vanee kathaa naaen d.arasu paekhou mast.ak Gur Charnaaree
I 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 ] 5-194-3
An:t.are bikhu mukhe Amritu sun.aavaae
Words a panacea, but poison in heart ! 5-194-3

ByK idKwvY scu n kmwvY ] 5-738-12

Bhaekh d.ikhaavaae sachu naa kamaavaae
Hypocrite, off the truth. 5-738-12

INDRYAS. ieMdrIAW
ieMdrI bis kir suxhu hir nwmu ] 5-299-3
Ind.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 ] 5-276-6

Ind.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.
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MIND. mn
It 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
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 ] 3-441-3
mann 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. Xwqrw
Going 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 ] 1-61-2
T.eerath nat.aa keaa karae mann ma-he maaelu gumanu |
Pride in mind and doing pilgrimage is worthless. 1-61-2

SANGAT. sMgq
It 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. syvw
It 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
 71

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 ] 1-1245-19
Ghaale 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. sihj
This 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 ] 5-282-6
Sahaj 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 cInxw

Chintan. 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
thoughts, may be self incriminating. We should check ourselves every day to assess ourselves,
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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 ] 1-421-16
Jinee aat.amu cheeneaa parmaat.amu soee
Pondering 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.

SPIRITUALITY.
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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. kwm
Any 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 ] 1-932-2
Kaamu 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, ivAwkulqw

Vairag 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 ] 5-1425-4
Gur kaae sabad.e aaraad:hee-aae Naame ran:ge baaeraagu
Recite 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 ] 5-1122-9

Meenu bichhohaa naa sahaae jal binu mar-e jaahee
Fish stands not the separation from water and dies. 5-1122-9

PrIdw ijqu qin ibrhu n aUpjY so qnu jwxu mswnu ] PrId-1379-15

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Fareed.aa jit.u t.an-e birhu naa oopjaae so t.anu jan.u masaanu

Fareed, the person bereft of the feelings of separation,
be considered as the cremation ground. Fareed-1379-15

VISMAAD. ivsmwd
Ecstasy. 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 ] 7-784-14
Hou bisamu bhaee jee Har-e d.arsan d.aekhe apaaraa
I am in ecstasy on beholding the Supreme Being ! 5-784-15

YOG. Xog
Yog (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.
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.
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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.
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.
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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 ] 1-730-10
An: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 - II
Naam-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, 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.
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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 check
our progress and is also, meditation on Waheguru and His Naam (Name).
Nam-Jaap versus Meditation. Naam-Jaap is reciting the Naam. Meditation is
contemplation on it.
Simran: it is remembering Waheguru The Naam-Jaap is reciting His Name and so,
the both are different.
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.
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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 and
Breath-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.
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.
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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 times
Normal 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.

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.
 80

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 - I
Start, 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.
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- II
Closing - 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.
 81

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
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.
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Cycle - III
Mala.
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.

NAAM-JAAP WORKSHOP - III

 83

These 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.

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.
 84

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 -

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.