Personal Devotion of Bhagats

18 thoughts on “Personal Devotion of Bhagats

  1. gursharan kaur

    sat sri akal ji,
    i would really like to know more about detachment. Many scholars talk but it’s not at all clear how to go in that path.
    kindly share some thoughts about it.
    Thank you ji.
    I’ll be waiting for your reply.
    Gursharan Kaur

  2. Dr Kanwal Jit Singh

    Thank you Gursharan for your query. Hope this will be of help.
    Detachment aka non-attachment is an unwritten universal law. Some call it Indifference – but indifference leads to neglect or non-caring, lack of interest and feeling for others, an aloofness – this is NOT desirable. On the other hand, a person who is detached is NOT selfish, insensitive or stone-hearted. To attain spiritual maturity one needs to learn to detach or let go and disengage emotionally without being possessive or impose one’s will over others. This can be an article by itself, but briefly will outline the “how to”.
    The path to self-transcendence is through self-discipline including regular Simran and Gurbani study which assist in keeping the worldly attachments at bay. What are these?
    Attachment is something that we need to hold on to whether they are material things, possessions, wealth, accumulations, relationships, success, people, habits, etc. Their loss or interruption has a powerful control over our emotions.
    Does detachment mean that we should disconnect and abandon our families or subdue our capacity to accumulate and deny ourselves the enjoyment of material wealth and possessions? No, on the contrary we should love our families and friends, at the same time know that we do not own them and do not impose our will over them; enjoy the abundance of the material world and appreciate it as God-given gift without getting emotionally attached as we continue our spiritual journey instead of becoming renunciates?
    You need to let go of the notion that your family, possessions and material wealth belong to you and make you who you are.
    Emotional detachment describes your inner strength in calming yourself in all situations.
    Detachment requires practice as it is a means to achieving divinity and not an end by itself.
    True detachment requires devoted and selfless service to make others happy and comfortable without expecting any reward.
    Avoid judging and criticizing others – ‘Dekh ke anditt keeta’ – as in Sikh ardaas.
    Detached people are usually calm and accept the outcome in whatever they do, as they are in a state of peace and equipoise.
    Be loving and wise and maintain the inner sense of reality, peace and presence of God which is your true identity.
    Trust God rather than yourself and relinquish the need to control other people and outcomes.
    Finally, we must understand that we are essentially formless. Although we live in a form and in a physical world we are essentially formless – we are thinking spirit-beings, the ‘consciousness’ occupying a human frame. So detach yourself from the need to hold on to something or someone and yet see yourself as part of the whole and you will understand your interconnectedness.
    Allow yourself to surrender to the Universal Intelligence and go with the flow of divine current and feel the perfection and wholeness.
    Kahlil Gibran said in “The Prophet”:
    Your children are not your children
    They are the sons and daughters of Life’s longing for itself.
    They come through you but not from you.
    And though they are with you yet they belong not to you.

  3. gursharan kaur

    Thank you very much for the prompt reply. I’ll try to practice it step by step – firstly by keeping calm in all the situations. this itself is a difficult thing as we tend to get agitated at the smallest occasion.
    yes, I’ve read Khalil Gibran’s quotation earlier and given it a lot of thought.
    thank you once again.

  4. Dr Kanwal Jit Singh

    Gursharan ji, that will be a great start – keeping calm in all situations. Regular simran will help immensely wit the discipline. The other thing to be mindful of (dhiaan) is to manage impulsiveness – Take your time and deliberately think before acting – do not react. Delay your response while remaining calm and thoughtful. All one requires is a moment or two delay and this can be accomplished by uttering “Wah – ey – gu – ru” over 4 seconds. Before you know the urge to react is gone. You can then formulate an appropriate reply when the other person is sober and receptive. Remember, the other person you are dealing with also is a ‘saroop’ of Waheguru. Hope this is helpful.

  5. gursharan kaur

    thank you very much for the small instructions.
    i always consider that whomsoever we are dealing with is a human being like me. as you said, thay are also a saroop of waheguru.
    i am actually very happy that i’ve started this e-conversation with you. i am learning a few things. in fact i wasn’t knowing that we can have a one-to-one talk like this.
    i’m also interested in “simran karna.”
    but i really don’t know how to start.
    please guide me.
    thank you. sat sri akal ji.

  6. Dr Kanwal Jit Singh

    Thank you for your comments…… yes Simran is very important and it is not mere repetition of a mantar but a mindful remembrance of the Presence of Waheguru and His attributes at all times through the medium of mantar and gur shabad to such an extent that the subconscious mind becomes recoded and reloaded with this new information. In return it is constantly fed into our conscious waking moments. This guides us to live and breathe godly attributes – a lifestyle and culture of spiritually-tutored person. This is explained in rehraas sahib – “Har keerat hamree rehraas”.
    I am in the process of discussing with Team AWAT how best to put this information across, instead of tossing back to this page every time with bits of info.

  7. Dr Kanwal Jit Singh

    Instalment 1
    Keep flipping to this page dear readers, I will start adding easy-to-digest instalments on Simran starting with this one. To set the ball rolling I am leaving a few lines to create a preliminary interest in this instalment.
    Seriously, if you have not yet, then, now is the time to look at the purpose of life? In rehraas sahib Guru Arjun Dev ji declares this purpose “Bhaee praapat manukh dehuriaa Gobind milan ki eh teri beriaa ……..” “O brother, you received this human frame to capitalise on the opportunity to meet with the Lord of the Universe. All other deeds or efforts are of no use unless one comes into fellowship with the saadh (Guru) and practice Naam – the Power of the Presence of God”.
    To consciously live mindfully by developing the sublime and innate inner-self (the soul) and connecting with the Universal Consciousness completes the definition of “purpose of life”.
    The hub of this practice is ingrained in Simran which is truly the practice of mindful attentiveness, being in the present and gaining spiritual experiences.
    Simran is of Naam also called Naam Simran. It takes an individual towards Faith, Belief and Total Transformation. The practitioner’s perception becomes so wide and encompassing, uplifting and expanded that one begins to see the divine in every particle. Jo dheesai so teraa roop SGGS 724.
    While you digest the above information you may copy and paste these segments and keep on file your own handy simran guide. Look out for instalment 2.

  8. Dr Kanwal Jit Singh

    SIMRAN – Instalment 2
    Please note that producing these instalments may result in repetition of some words or sentences which could be intentional for emphasis and establishing a link.
    In the first instalment we started the thread of NAAM simran which is basically a mindful practice of attentive awareness of the Universal Consciousness.
    So whether one does nitnem, keertan, ardaas, or engaged in daily tasks and conducting oneself it becomes simran if done mindfully, with intent and lovingly.
    Mechanical and absent-minded chantings have no spiritual impact.
    It is essential to identify with the object of our simran – the One and Only Presence or Creative Life Force and so on (more on this in future instalments)
    It is imperative and important to know and understand – what Naam is which appears over 5000 times in SGGS and is defined as:
    • Power of the Presence of God assumed after Self creation (aapinai aap saajio aapinai rachio naao – ang 463)
    • All the creation is the manifestation of Naam (jetaa keetaa tetaa naao – ang 4)
    • An unseen power that upholds and supports all creation (naam ke dhaare sagle jant…. Khand brahmand and so on – ang 284)
    • The power of perpetual presence and positive ascendency (Naanak Naam chardi kellah – ardaas)
    • Acknowledging God’s sanctified presence through the creation (eih viss sansaar tum dekhde eih hark a roop hai – ang 922)
    • Attributes and divine qualities (functional or kirtam naam)
    • Waheguru – the primordial name of all names (Waheguru gur mantar hai jap houmai khoee – Bhai Gudaas vaar 13)
    • Divine Law (eiko naam hukam hai Naanak – ang 72)
    • In Naanak’s domain there is only Naam (Naanak kai ghar keval naam – ang 1136)
    • Gift of Love (prem padaarath naam hai bhaaee – ang 640)
    • Wisdom and Divine knowledge (gur giaan padaarath naam hai – ang 759)
    • Divine teachings (gurmukh baani naam hai – ang 1239)

    What is simran?
    Loving and unceasing or constant remembrance of Naam (see above definitions of Naam; nit nit, sadaa sadaa).
    Remembrance with every breath and every morsel and bite (swaas swaas swaas giraas),
    Day and night (din rain).
    Remembrance while standing, sitting, sleeping and awake, going about (utthath baitthath sovat jaagat maarag chalet hare har dhiaaiai – ang 386).
    Remembrance all life (sagal avarda), Naam has to be lived. Our thinking, attitude, intentions, perception and consciousness are transformed and an elevation takes place.
    Remembrance while at work, on the job, on the road on the beach (kaaraj kaam baat ghaat japeejai – ang 386).
    Watch out for the third instalment.

  9. Dr Kanwal Jit Singh

    I hope the readers are making the most of these two preliminary instalments. Since ang numbers are given, a sincere piece of advice – please read the shabads and understand them. This exercise will prepare the mind to become mellowed, subdued and receptive when actually practicing simran. In a couple of days the third instalment will follow as it becomes more interesting. Waheguru.

  10. Dr Kanwal Jit Singh

    Instalment 3
    In this instalment I have 3 headings: When and How to do Simran and Ancillary aspects:
    A. When to do simran?
    1. Practice simran all the time and all hours, constantly, unceasingly (as illustrated above and aatth pehr prabh dhiaaey tu gunn goindh nit gaao –ang 44)
    2. Ambroisal hours of dawn (amrit vela sach naao vadiaaee veechaar – ang 2)
    3. Simran is a constant (liv taar), an unceasing awareness-living in tune with the Divine Laws (Hukam). Read “So Dar” baani.

    B. How to do simran?
    1. Before you start simran, pray for protection and guidance. A simple 2-liner prayer such as “Karoh kirpaa sarab ke daatey eik roop liv laavoh. Naanak kee Benanthee Har peh apunaa naam japaavoh” ang 216
    2. Be in intuitive peace, poise and in repose (man merey sukh sahej setee jap naao – ang 44)
    3. Relax completely, avoid any anxiety filled thoughts.
    4. Thoughts will come, the function of the mind is to think, even when you sleep there are dreams. One cannot empty the mind and become thoughtless.
    5. Mindlessness is not the object of simran for Satgur jaagta hai jeeo – ang 479.
    6, Communication with Satguru in simran occurs through the medium of the mind too. One can’t kill the mind.
    7. Talk with Har Naam, consult Har Naam (Har naavai naal gallaah har naavai naal maslat – and 592)
    8. However one must become mindful (dhiaan) of what you are doing. That means, attentively stand guard at the door of your mind to prevent it from straying which means not allowing or giving importance to stray thoughts and get carried away. The actual tecnique will follw next week.

    C. Ancillary aspects and other para-simran requirements:
    Physical preliminaries of simran:
    1. Time and duration – dawn (about 20 minutes) and dusk (about 10 minutes) and before sleep (about 5 minutes till you drift into slumber)
    2. Frequency – personal simran as above but in satsang (family or your close group) once a week. Additionally, set aside a minute or two or more every hour on the hour through-out the day, especially if you are working at a desk or workstation or at home.
    3. Posture – generally seated cross-legged with back straight or sitting on a straight-back chair, sitting with back erect. Later as you become experienced can start in standing posture. But follow the promptings from within. Avoid lying on the floor as this promotes sleep, but if unavoidable it can’t be helped.
    3. Cleanliness – a preliminary bath especially before your major (dawn) simran practice but a wash-up is essential.
    4. Apparel – light loose clothing suitable for environment and temperature.
    5. Food – preferably on empty stomach otherwise one may sleep
    6. Location – generally a dedicated place and time for your simran and prayers is desirable (like a workstation) other times other places like a bus, plane, boat, train, car. If you are driving then chanting along would be OK, but be attentive to driving.
    Next week will discuss about attitude, eyes and breathing and more……. getting interesting! Waheguru.

  11. gursharan kaur

    thank you very much for the instructions. i’m now going to follow them to the word. yes, it’s getting interesting. as you said, we have to roll back the few pages. thank you once again. i’ll get back to you.

  12. Dr Kanwal Jit Singh

    Instalment 4
    Continuing with Ancillary aspects and other para-simran requirements posted on 10th November……….
    True and Meaningful, Genuine and Efficacious Simran has to be:
    1. Documented in the Holy Scripture, Sri Guru Granth Sahib.
    2. Simple and straightforward.
    3. Natural, inherent and instinctive.
    4. Effortless, easy-flowing, exertion-less, excluding the will of our mind – sahej subhaaey
    5. Loving and love-full.

    So clear your heart and mind of anger, ill-feeling, rancour, animosity, hate, worry, anxiety and any negative feelings.
    Forgive and forget, fill yourself with peace and love, kindness, affection, compassion and gratitude.
    Be light-hearted and cheerful.
    Adopt an attitude of humility (ahang tiaag), deep reverence and pious profoundness.
    Totally obliterate self-conceit (houmai maarkey, apna aapaa mitaa ke),
    Deep submission and self- surrender (sarnaaee, sarnaagatee) and total vacuity is required– empty yourself of negativity and base thoughts.
    Offer and dedicate your mind, body, breath and life (man tan praan jeeo arpaha har simar simar maan moh katahan – ang 742)
    Cultivate good morals and noble ethical standards.
    Let go and let God – relax, surrender and drift into submission. Be allowed to be led as inspired by the Divine. (alakh abheiv purakh partaap. aap japaaei ta Naanak jaap – ang 282). Lose yourself.

    Start the process by doing all above but ultimately true simran will be through Divine promptings and will be Spirit or Naam-inspired.
    Let go of other binding chains such as comparison and envy, jealousy and competition, criticism and condemnation, blaming and judgment, laments and regrets, apprehension and fear, excuses, expectations and attachments.
    Breathing – most of the time we breathe from the upper part of the chest. During simran it is advisable to breathe deep from the tummy. In-breath the tummy rises, out-breath tummy falls back, lightly focus on this breathing pattern for a few cycles, your mind will automatically be taken off the flood of thoughts.
    Eyes – lightly close them but if your eyes spontaneously open during simran do not worry – after all we should be in simran – a state of awareness all the time – asleep or awake.
    Attention – requires effort so do not focus intently on any object, flame, or spot on the body or wall. Lightly focus just behind the eyes without crossing or rolling of eyeballs.

    The next instalment will describe the actual technique but please note, and this is important that during this process of simran there may arise within you the Divine Grace (Gurprasaad) leading to a sublime gift of energy flowing through your body-mind-soul complex resulting in spontaneous and involuntary or intuitive and automatic reactions.
    These are called arousal reactions or vibratory changes, a kind of animation, euphoria, exaltation or experiences of ecstasy and rapture.
    The arousal or vibratory changes may also include emotional changes like, tearing, crying, sobbing, smiling, laughing, feeling of intense happiness and joy, feelings of lightness or heaviness, hair standing on ends and goose pimples, raising of hands and arms, hearing of inner shabad and many more.
    These are sometimes known as tell-tale signs and serve many purposes including an indication of Grace.
    Sometimes these may not occur but do not get discouraged. However, one should not willfully look forward to their occurring. If it occurs look upon it as a gift, if it doesn’t just be grateful that you had the opportunity of internal satsang.
    But enter the simran with humility, surrender and a non-anticipation (jo hovaa hovat so jaaneh. Prabh apnei kaa hukam pechaanai ang 286)
    Next instalment will carry the actual technique, be prepared for it. All this build up is necessary, like preparing karrah pashaad – simple and sweet. Waheguru.

  13. Dr Kanwal Jit Singh

    Instalment 6 – the last one……..
    Pitfalls during simran
    If your mind wanders and thoughts start flooding in compulsively, try the following:
    1. Address the mind with gurshabad (man parbodoh har kai naaey – ang 288) by embarking on reflection and contemplation on the mantar.
    2. Start chanting loudly and listen as you did earlier.
    3. Space the chanting over the breath span.
    4. Visualise the mantar or Ik Oankaar till you go deep again.
    5. Watch out for sleep – sometimes you may slip into slumber for a short period, don’t tie your hair or keep your hair damp etc.

    Other pitfalls to watch out for:
    1. You may not find time to do simran. Lot of discipline is required to develop a habit for this spiritual practice. Just stick to the same time and routine for at least 5 days the succeeding days will become easier and easier to handle.
    2. You may lack the motivation for a regular practice. Overcome this by going over and reviewing the positive changes taking place in your life and weed out the negative.
    3. Reading success stories and books on positivity and self-development helps immensely.
    4. Mental resistance and stubbornness to revert to old habits may push you to quit. Seek Guru’s guidance and repeat positively affirming phrases from Gurbani like Gur merey sang sada hai naale; so satgur pyara mere naal hai; anand bhaiya meree maaei satguru mai paaya and so on
    5. The practice may be overwhelming if you try to do too many religious things suddenly which you never did before. Things like suddenly going to gurduara too frequently, attending too many satsangs and getting confused powered with different inputs; distancing from family members; reading too many books on meditation and losing track etc.
    6. Doubts about the technique and practice and whether you are doing correctly etc may cloud and crowd your mind.
    7. Different meditators may offer different techniques, some deviate away from Gurbani. Always benchmark against Guru’s living word. – It is a Guru-given method – it will work.
    Just practice the technique given – it is based on Gurbani.
    PERSIST with the practice (Naam abhyaas) – it is life-changing.

    Outcomes Galore
    Download the Supreme Power in your ordinary life and make it extra-ordinary.
    Download God in your everyday applications.
    Expect God in every aspect of your life constantly and He will make His Presence known (Gur merey sang sadaa hai naaley – ang 394).
    He will take care of all your affairs (angeekaar oh kare tera kaaraj sabh savaarna – ang 917).
    He will clear all your circumstantial situations (Jeea kee birathaa hoey so gur peh ardaas kar – ang 519).
    Become aware of the spiritual energy that is life-changing. Feel imbued and permeated with Naam.
    Talk sweetly and walk meekly.
    Tune into your inner knowing that leads to Intuitive Discerning
    Divine qualities will enter your lives and make their appearance and your activities will become sober, and improved.
    Your thinking, working attitude, perception and intentions, way of living and culture, success, completeness of affairs.
    When a Sikh is imbued with Naam, he is suffused and soaked with godly attributes (eh baani jo jeeo jaanai tis antar ravai har nama – ang 797).
    Divine qualities and attributes are imbibed and appear outwardly in our lifestyle and culture (har keerat hamaree rehraas – ang 10).
    Emancipation and deliverance – Har naamai jayvad ko-ee avar na soojhai har naamo ant chhadaataa – jan naanak kaN-u har naam har gur dee-aa har halat palat sadaa karay nistaaraa – ang 592.
    Knowing the Lord God – Hou satgur apunai koun sadaa namaskaari jit miliai Har naam mai jaataa – ang 592.
    Protection – jin kai har naam vasiaa sad hirdai har naamo tin koun rakhanhaaraa. 592
    Father, mother. friend, helper, comforter – har naam pitaa har naamo maataa har naam sakhaa-ee mitar hamaaraa. Ang 592
    Conversation and counselling – har naavai naal galaa har naavai naal maslat har naam hamaaree kardaa nit saaraa – ang 692
    Union with God – saran jog sun sarnee aaey.kar kirpaa prabh aap milaaey – ang 295
    Imbued and immersed in godly attributes – Saṯgur sevan jāgann se jo raṯe sacẖ nām guṇṯās –ang 592
    This spiritual transformation only will take you into Sach Khand.
    This is the highest form of Simran / Bhagti achieved by total self-surrender in worship.
    Be alive in Waheguru’s Presence
    Ultimate aim of Smran:
    Experiencing the Oneness of Spirit –Ik Oankaar – by dissolving the lower self – Koor kee Paal- (ego, personality, inner turmoil, tribulations and turbulence etc) realising and merging into the higher Self by removing the belief of separateness through Simran – a Vibrant Celestial Mindfulness (VCM).
    Waheguru Bless You All with Chardi Kellah.

  14. Dr Kanwal Jit Singh

    Dear Readers and Team AWAT, Instalment 5 disappeared so I am reposting it. Please place this before Instalment 6.
    Instalment 5
    For continuity and refreshing your thoughts, it is important to reproduce the para on breathing.
    Breathing – most of the time we breathe from the upper part of the chest. During simran it is advisable to breathe deep from the tummy which is purposeful, slow and relaxing. In-breath the tummy rises, out-breath the tummy falls back, lightly focus on this breathing pattern for a few cycles, your mind will automatically be taken off the flood of thoughts.

    Actual technique:
    While you are establishing a breathing pattern, you may now use the given mantars which are shown as below. The frequency and number of repeats are just guidelines depending upon the availability of time, preference, BUT mostly be guided by the internal promptings and directions.

    As you begin to chant the mantar adopt the true technique of concentration – a one pointed mind and focused consciousness (ik man ik chit) and centering (ekagarta) by becoming identified with the object of your focus ie be aware of Waheguru only, in any of the mantars.
    Identify with The One and Only Presence or Creative Life Force. Relax completely and chant:

    Mool mantar – from Ik oankaar to Gurprasaad. You may chant this mantar a few times generally about 5 times or more, followed by
    Naam mantar – Satnaam Waheguru chanted 3-5 times or more.
    Gur mantar – Waheguru chanted as many times as desired or internally led.

    Regarding chanting the mantars please note the following guidelines:
    In the beginning as a novice, chant all the mantars aloud as permissible without disturbing others in the vicinity.
    Chant slowly, taking time, deliberately and devotedly, consciously, steadily with focus and spacing the chants, just as one would churn for butter. (Har kaa bilovanaa bilovoh mere bhaaee. Sahej bilovoh jaise tat na jaaee. ang 478).
    Space the chants over the in-breath and out-breath eg Satnaam as you breathe in (of course silently) and aloud W a h e g u r u as you breathe out till the end of the breath.
    This vocalization may be in conversational tone or may be sung in a tune whatever is suitable. Spread the chant over the whole breath span.
    SGGS 728 – Let this mind be the handles of the cord and then churn (the milk) conscientiously and attentively and in this way one will not sleep. Chant the Naam with your tongue and with deliberate intent (rass naal), in this way the Ambroisal nectar is obtained. (Eihu man eetee haath karoh phun netrou needh na aavai ang. Rasnaa naam japoh tab mathhiai in bidh amrit paavoh).
    While you chant also LISTEN to the sound of the mantar, not only with the ears but also with the mind – attentively (suniai laagai sahej dhiaan – Japji) and feel the vibrations as they arise within the throat, chest and head. By doing this the thoughts will be kept at bay.

    After sometime you may want to or guided to chant softly and then under your breath followed by utterance in your mind reaching a state when the mantar chant may altogether stop and other changes or arousal as it is called (explained earlier) may become obvious……….
    You don’t always have to initiate the simran in the order of Mool, Naam and Gur mantars and the indicated frequency. Use this as a guideline only. Follow the internal guidance.
    At times, simran just begins spontaneously without even having to initiate a chant. Listening to keertan in a submitted manner or reading a pankti from Gurbaani opening up your understanding may trigger remembrance with associated telltale signs described earlier.
    Sometimes, uttering “Dhan Guru Naanak” deep from your heart or a mere mention of “shukar hai” or reading about the lives of Gurus is enough to generate emotional reactions spontaneously.
    Practice this constantly. Do not hasten your meditation or chant rapidly. Everything has to be in sahej – relaxed spontaniety and with loving devotion as this is ‘Prem Bhagti’. This kind of chanting may set up a vibratory repose, enjoy and relish it with gratitude.
    After a period of chanting develop a habit of listening intently to the deep internal Satguru’s voice that wants to communicate with you. We spend a large time talking to God but we do not spend time to listen to Him. Guru ji says “Anad sunno vadbhaageeo sagal manorath poorey”. So cultivate a habit of deep internal listening.
    We haven’t come to the end yet, there will be another instalment to look forward to (Instalment 6). May Waheguru bless you with Simran and Naam.

  15. Amandeep Singh

    I was always doubtful about doing simran and doing chant/dhyan (again “Simran”) and confused it with one another.
    What I gather now is that chant/dhyan is when you find some time, sit, close your eyes, chant on naam, do not let your mind wander, chant over a breath span, chant loudly and listen to yourself, visualize the mantar or naam etc. You may not be able to do that it at work or while driving.
    Whereas Simran is to be immersed in God’s remembrance at all times (24×7) even while at work or driving.
    So, I think chant/dhyan is a small but intense part of Simran which cements your simran practices on 24×7 basis.
    Because sometimes the word “simran” is used for these practices (simran, dhyan, chant), hence it makes a confusion (may be due to lack of my practice and knowledge).
    But with your above very nicely explained installments and techniques, I am beginning to be able to understand it correctly this time.
    Thanks a lot Dr. Uncle.

  16. gursharan kaur

    sat sri akal ji,
    i am very grateful to you for sending the 6 installments of simran. i’ll be reading it very carefully and starting the simran.
    thank you. i’ll get back to you.
    gursharan kaur

  17. Dr Kanwal Jit Singh

    Thanks Amandeep for your comments on chant/dhyan. Chanting should be done with dhyan or attentiveness which takes you to deeper states. At times when you may have to pay attention to work at hand chanting may still be done non-attentively. This is also important, as in time it will become a habit and habits are etched in the subconscious mind and are reproduced and serves as a reminder. The key is – practice.
    Thanks Gursharan, may Satguru guide and bless you in your noble endeavour.

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