Naam

Naam is fundamental to the Sikh faith. It has been used in Sri Guru Granth Sahib or Gurbani innumerable times The scripture uses it in the beginning of Mool Mantar as Sat Naam and in the last Tuk “Nanak naam mile ta jiva tann mann theevai haria” before Ragmala. So SGGS starts and ends with Naam.

At the face of it Naam means a name. Yes it is name of Akal Purakh or God who has no name.

The third Guru defines Naam thus

ਆਪੇ ਪਿੰਡੁ ਸਵਾਰਿਓਨੁ ਵਿਚਿ ਨਵ ਨਿਧਿ ਨਾਮੁ ॥
ਇਕਿ ਆਪੇ ਭਰਮਿ ਭੁਲਾਇਅਨੁ ਤਿਨ ਨਿਹਫਲ ਕਾਮੁ ॥
ਇਕਨੀ ਗੁਰਮੁਖਿ ਬੁਝਿਆ ਹਰਿ ਆਤਮ ਰਾਮੁ ॥
ਇਕਨੀ ਸੁਣਿ ਕੈ ਮੰਨਿਆ ਹਰਿ ਊਤਮ ਕਾਮੁ ॥
ਅੰਤਰਿ ਹਰਿ ਰੰਗੁ ਉਪਜਿਆ ਗਾਇਆ ਹਰਿ ਗੁਣ ਨਾਮੁ ॥੧੩॥

The Creator fashioned the body and put in it the treasure of Naam. I

God leads some astray, they fail in life;

The Gurmukhs – guru oriented – realize that God is within.

Some hear this and believe; they have exalted deeds;

Thus develops love within and then one sings Naam, the Divine virtues. (M: 3, p 1090).

The basic definition of Naam therefore is Divine virtues.

Gurbani uses it directly as such at most places. For example:

ਕਿਰਤਮ ਨਾਮ ਕਥੇ ਤੇਰੇ ਜਿਹਬਾ ॥ ਸਤਿ ਨਾਮੁ ਤੇਰਾ ਪਰਾ ਪੂਰਬਲਾ ॥

Krtam naam kathay tere jihba : Sat Naam tera Para Poorbala

The tongue says your names as per what You do; but You have been known as the Universal Truth from time immemorial.(M: 5. p 1083).

This is how it is used in the Mool Manatar i.e.

ੴ ਸਤਿ ਨਾਮੁ ॥

The One all pervasive Creator is the Universal Truth, who is and will ever be the same.

Some of the other applications of this are:

ਨਾਮੁ ਧਨੁ ਨਾਮੋ ਰੂਪੁ ਰੰਗੁ ॥ ਨਾਮੋ ਸੁਖੁ ਹਰਿ ਨਾਮ ਕਾ ਸੰਗੁ ॥ਨਾਮ ਰਸਿ ਜੋ ਜਨ ਤ੍ਰਿਪਤਾਨੇ ॥ ਮਨ ਤਨ ਨਾਮਹਿ ਨਾਮਿ ਸਮਾਨੇ ॥ਊਠਤ ਬੈਠਤ ਸੋਵਤ ਨਾਮ ॥ ਕਹੁ ਨਾਨਕ ਜਨ ਕੈ ਸਦ ਕਾਮ ॥੬॥

For the devotees Naam is wealth and personal beauty; all pleasures lie in Naam; those who are thus contented remain absorbed in Naam both mentally and physically. M: 5, p 286.

Naam is also used as praise like in good name. Of all the ways praises are showered Naam is supreme:

ਨਾਮਨ ਮਹਿ ਤੇਰੋ ਪ੍ਰਭ ਨਾਮਾ ਗਿਆਨਨ ਮਹਿ ਗਿਆਨੀ ॥

Of all the ways to praise, Naam is supreme and also the source of spiritual wisdom. M: 5, 507.

Naam, the Divine virtues are also the support and guide for life:

ਨਾਮੁ ਭਗਤ ਕੈ ਪ੍ਰਾਨ ਅਧਾਰੁ ॥ ਨਾਮੋ ਧਨੁ ਨਾਮੋ ਬਿਉਹਾਰੁ ॥੧॥ Naam Bhagat kai praan adhaar; naam dhann naamo biohaar. 1.

For the devotee Naam is the support for life; Naam is wealth and dealings (conduct). M: 5, p 189).

Naam as virtues cleanses or purifies the mind.

ਭਰੀਐ ਮਤਿ ਪਾਪਾ ਕੈ ਸੰਗਿ ॥ ਓਹੁ ਧੋਪੈ ਨਾਵੈ ਕੈ ਰੰਗਿ ॥

Our mind is soiled by by transgressions; it is purified by the love of Naam. (Japji Pauri 20).

ਹਰਿ ਨਾਮਿ ਨਾਵੈ ਸੋਈ ਜਨੁ ਨਿਰਮਲੁ ਫਿਰਿ ਮੈਲਾ ਮੂਲਿ ਨ ਹੋਈ ॥ ਨਾਮ ਬਿਨਾ ਸਭੁ ਜਗੁ ਹੈ ਮੈਲਾ ਦੂਜੈ ਭਰਮਿ ਪਤਿ ਖੋਈ ॥੨॥ ੩ ੧੨੩੪

One who bathes in Naam is purified and never becomes impure again;without naam every one is stained by vices, caught in duality and deluded; never receiving the honor to be accepted by the Creator. M: 3, p 1234.

Naam is not just virtues but also Hukam, the Divine command to emulate the virtues. The Slok at the end of Japji ends thus:

ਜਿਨੀ ਨਾਮੁ ਧਿਆਇਆ ਗਏ ਮਸਕਤਿ ਘਾਲਿ ॥ ਨਾਨਕ ਤੇ ਮੁਖ ਉਜਲੇ ਕੇਤੀ ਛੁਟੀ ਨਾਲਿ ॥੧॥

Those who remember Naam , their toil is fruitful.M: 1. p 8.

Partaking in Satsangat/ Sadhsangat, the holy congregation is an essential part of Sikh practice. This is Naam oriented:

ਸਤਸੰਗਤਿ ਕੈਸੀ ਜਾਣੀਐ ॥ ਜਿਥੈ ਏਕੋ ਨਾਮੁ ਵਖਾਣੀਐ ॥ ਏਕੋ ਨਾਮੁ ਹੁਕਮੁ ਹੈ ਨਾਨਕ ਸਤਿਗੁਰਿ ਦੀਆ ਬੁਝਾਇ ਜੀਉ ॥੫॥

Question: How do we recognize holy congregation:

Answer: Where only One Naam is the subject of discourse. One Naam is ordained as explained by the true guru. M: 1, p 72.

Every thing created represents Naam, the creative virtue of God. This is explained thus:

ਜੇਤਾ ਕੀਤਾ ਤੇਤਾ ਨਾਉ ॥ ਵਿਣੁ ਨਾਵੈ ਨਾਹੀ ਕੋ ਥਾਉ ॥

Whatever exists bears the stamp of Naam (Japji Pauri 19).

Further we read in Sukhmani Sahib:

ਨਾਮ ਕੇ ਧਾਰੇ ਸਗਲੇ ਜੰਤ ॥ ਨਾਮ ਕੇ ਧਾਰੇ ਖੰਡ ਬ੍ਰਹਮੰਡ ॥
It is not possible to describe Naam fully we can only say a bit.

We read in Rehras Sahib:

ਆਖਾ ਜੀਵਾ ਵਿਸਰੈ ਮਰਿ ਜਾਉ ॥ ਆਖਣਿ ਅਉਖਾ ਸਾਚਾ ਨਾਉ

I live by Naam and die without it; it is hard to describe Naam.

Further:

ਸਰਬ ਧਰਮ ਮਹਿ ਸ੍ਰੇਸਟ ਧਰਮੁ ॥ ਹਰਿ ਕੋ ਨਾਮੁ ਜਪਿ ਨਿਰਮਲ ਕਰਮੁ ॥ ੫ ੨੬੬

The most sublime faith amongst all isto remember Divine virtues and do righteous deeds. M: 5, p 266.

ਹਰਿ ਹਰਿ ਨਾਮੁ ਜਪੰਤਿਆ ਕਛੁ ਨ ਕਹੈ ਜਮਕਾਲੁ ॥ ਨਾਨਕ ਮਨੁ ਤਨੁ ਸੁਖੀ ਹੋਇ ਅੰਤੇ ਮਿਲੈ ਗੋਪਾਲੁ ॥੧॥ ੫ ੪੫੭

By remembering Divine virtues and living by them, the messengers of death say nothing i.e. leave the soul alone/the mind stays at peace;the mind and body remain at peace – thoughts and actions are guided by the state of poise – and finally the soul merges with the Creator. M: 5, p 547. ਰਿ ਹਰਿ ਨਾਮੁ ਜਪੰਤਿਆ ਕਛੁ ਨ ਕਹੈ ਜਮਕਾਲੁ ॥ ਨਾਨਕ ਮਨੁ ਤਨੁ ਸੁਖੀ ਹੋਇ ਗੋਪਾਲ੪੫੭

By remembering Divine virtues and living by them, the messengers of death say nothing i.e. leave the soul alone/the mind sta and body remain at peace – thoughts and actions by the state of poise – and finally the soul merges with the Creator. M: 5, p 547.

Wednesday, 02 March 2011 04:11 Written by Rawel Singh 1 Comment

Concentration during Nitnem

Human birth is supreme amongst all life forms as it provides an opportunity for the soul to end its journey of births and deaths and merge in God. For this the humans must realize what they are here for and conduct their life accordingly. This is taught by the scriptures which are Sri Guru Granth Sahib and compositions of the tenth Guru for the Sikhs. The compositions are called Banis.
The Sikh Reht Maryada (Code of Conduct) has laid down Banis to be recited (called doing Paath) in the morning, evening and at bedtime. They have been so chosen as to facilitate a spiritual householder’s life. This means doing our mundane duties but setting aside time to remind ourselves of the purpose of life and inevitability of death. The practice of Nitnem facilitates remembering God; as also en ableing breaking away from activities and thus avoid worldly attachments. This also clarifies the concept of ‘avoiding worldly attachments’ or Moh frequently advocated in Gurbani. Guru Nanak explains the need for doing this:

ਜੋ ਦੀਸੈ ਸੋ ਆਸ ਨਿਰਾਸਾ ॥

ਕਾਮ ਕ੍ਰੋਧ ਬਿਖੁ ਭੂਖ ਪਿਆਸਾ ॥

ਨਾਨਕ ਬਿਰਲੇ ਮਿਲਹਿ ਉਦਾਸਾ ॥੮॥ ੧ ੨੨੪
I find every one filled with desires or disappointments:
Every one is in the grip of desires, wrath and craving (for mammon);
Rare ones are those not attached to these (M: 1, p 224).

Gurbani exhorts us to remember God with single minded attention:

ਪ੍ਰਭ ਕੀ ਉਸਤਤਿ ਕਰਹੁ ਸੰਤ ਮੀਤ ॥ ਸਾਵਧਾਨ ਏਕਾਗਰ ਚੀਤ ॥ ੫ ੨੯੫

O my holy friends praise God;

Do it with alertness and single minded attention (M: 5, p 295).

Doing Paath to praise God is establishing communication with the Divine. If we can perceive the Lord to be present with us it creates a zeal for communication. The third Guru says:
ਸਦਾ ਹਦੂਰਿ ਗੁਰਮੁਖਿ ਜਾਪੈ ॥ ਸਬਦੇ ਸੇਵੈ ਸੋ ਜਨੁ ਧ੍ਰਾਪੈ ॥
ਅਨਦਿਨੁ ਸੇਵਹਿ ਸਚੀ ਬਾਣੀ ਸਬਦਿ ਸਚੈ ਓਮਾਹਾ ਹੇ ॥੮॥ ੩ ੧੦੫੫

God’s presence is perceived through the Guru’s word:

One who thus serves the Lord feels satisfied;

He then ever dwells on the Word and is enthused (M: 3, p 1055).

If we understand the Shabad and love it, we are enthused to recite or sing it. Without proper understanding Paath remains mechanical recitation. Guru Nanak explains:

ਜਿਨਿ ਕਹਿਆ ਤਿਨਿ ਕਹਨੁ ਵਖਾਨਿਆ ॥

ਜਿਨਿ ਬੂਝਿਆ ਤਿਨਿ ਸਹਜਿ ਪਛਾਨਿਆ ॥

ਦੇਖਿ ਬੀਚਾਰਿ ਮੇਰਾ ਮਨੁ ਮਾਨਿਆ ॥੬॥ ੧ ੨੨੧

One, who just says, only keeps saying;

he who understands, experiences the Lord easily;

this seeing and experiencing is satisfying for the mind (M: 1, p 221).

However there are impediments to concentration resulting in distractions, yawning or even drowsiness. These

may be due to one or more of the following factors:

Insufficient sleep.
Rich food.
Overeating or being famished.
Making effort to concentrate.
Physical fatigue.
Some strong desire.
Thoughts of past events or future plans.
Being in a conflict situation.

The remedies for the above are evident. Instead of making effort to concentrate one should relax the mind. It is not easy to control the mind in case of the last two but knowing why we are reciting a Bani and what it means is helpful in keeping distractions at bay. Conflict situations may be helped by the prayer. The tenth Guru prays:
ਨਮੋ ਕਲਹ ਕਰਤਾ ਨਮੋ ਸਾਂਤ ਰੂਪੇ ॥ ਜਾਪ, ੧੮੭
My obeisance to One who creates conflict but is the embodiment of peace (Jaap, 187).

Thinking on these lines motivates one to realize if he/ she himself/ herself is the cause for the conflict, its continuation or exacerbation.
The method of recitation is important as proper recitation not only gives satisfaction, the body and mind participate in the process.
Recitations should be done matching with the breathing rythm. This helps in the speech, body and mind working in unison. This way the reciter neither gets out of breath as in a fast recitation or/ combining sentences (Tuks), or the mind wavering if the reitation is too slow.
A devotee who has achieved success in concentration can probably be in a posture for a long time without feeling the strain. The general prescription however is:
ਮਨ ਮੇਰੇ ਸੁਖ ਸਹਜ ਸੇਤੀ ਜਪਿ ਨਾਉ ॥ ੫ ੪੪

O my mind remember the Divine virtues naturally and comfortably (M: 5, p 44).
Along with the need for coordinating recitation with the breathing, the meanings of the Tuks need to be kept in mind. For this purpose it is helpful to give a break (Vishram) between Tuks and some times the Tuks should be broken down into two or more parts. The examples below demonstrate this:
Tayra keeta jaato naahi – mainu jog keetoee (Rehras)
Sometimes many breaks may become necessary; they come automatically if the recitation is understood. The reverse is also true; if thus recited the tUk is easily understood. Here are few examples:
Tu Karta sachiaar – mainda saaee;
Jau tau bhaavai – soee theesee – jo tu deh – soee hau paee (Rehras).
Kavav so vela – vakhat kavan – kavan thit – kavan vaar;
Kavan se ruti – maah kavan – jit hoaa aakaar (Japji).
Des aur na bhes jaakar – roop – rekh – na raag;
jatr tatr – dis visa – hoe phaileo – anuraag. 80. (Jaap Sahib).

It is helpful to perceive a vibration going down the body, from the tongue to the lower stomach as we recite.
At times when the situation is more adverse concentration becomes easier if we recite every word deliberately separated from the last. This also helps in undersatnding the recitation.
The one single factor helpful in achieving concentration is deflation of the self (ego) as when making a supplication. In other words Nitnem should be done in humility or Nimrata.
Understanding of the recitation creates interest and one feels motivated. Going a step further, interest is further enhanced if it is understood why a particular Bani is recited at a given time.Understanding the purpose of each individual Bani also helps in being aware of of the recitation. In this regard we may look at the five Nitnem Banis thus:
Japji Sahib.
This is in the form of Updesh or instruction to the mind. So it needs to be recited to the self and not primarily meant for others to hear, which they may do. If this is kept in mind it should be possible to identify ego or any other distraction. Japji Sahib conditions the mind to be receptive.

Jaap Sahib.

This Bani of the tenth Guru is entirely in praise of Akal Purakh either in second or third person. In the former portions, it should be possible to detect whether the reciter is talking to the Master or not. Somtimes evil ideas tend to come to mind during Paath. These pertain to something that has happened or is to be done. If such a thing happens one may tell the self “so this is how you talk to the Lord’? The course may then corrected. Of course this is applicable in respect of all Banis.
Swayyay.

These ten Swayyas are the last composition before we take on the mundane activities for the day. They tell us not to get too engrossed in making money, unjust exercise of authority and the like. The ninth Swayya tells us to avoid pretense and act in love (Jin prem keeo tin hi Prabh paaio). Understanding them as such makes them interesting and helps in concentration.
Rehras Sahib
This is recited at sunset after the day’s work is over. One may be tired, elated or not so happy because of what happened during the day. The compositions forming part of Rehras are meant to thank the Lord for enabling us to do our duties that day. It is mostly in second person addressed to God. The day’s distraction and fatigue may make concentration difficult but it helps if the mind is motivated that it is going to talk to the Master. Its beginning lends itself well for the purpose. It starts with “Sodar tayra kihaa –“. Later “Vaday mayaray Saahiba –“, Tu ghat ghat antar –“Tu karta sachiaar maidaa saaee”, “Na hau jatti satti nahi –” all in second person. These are only representative examples. Similarly in the Chaupaee the tenth Guru enables us to talk to Akal Purakh in large part e.g. “Hamri karahu haath day rachhaa”, “Tumhay chaad koee na dhiaaoo”, “Raakh lahu mohay raakhanhaaray” and so on.
Sohila
Sohila to be recited at bed time is a short Bani reminding us about the end of life both by itself and a metaphor for end of the day. If recited in that spirit, it brings humility and concentration folowed by good sleep.

Saturday, 13 February 2010 23:04 Written by Rawel Singh 21 Comments

Benefits from Naam and Sadh Sangat

Naam literally means Name. In Gurbani it is used as a way of remembering Akal Purakh the eternal God. God is not a physical entity and as such cannot be described. He is present in every one and every thing that exists. However we cannot experience Him because of distractions around us. These in turn are caused by temptations which are strong and keep the mind in bondage. The fifth Guru describes the situation thus:

ਐਸਾ ਕਰਹੁ ਬੀਚਾਰੁ ਗਿਆਨੀ ॥ ਜਾ ਤੇ ਪਾਈਐ ਪਦੁ ਨਿਰਬਾਨੀ ॥ ਆਸਿ ਪਾਸਿ ਬਿਖੂਆ ਕੇ ਕੁੰਟਾ ਬੀਚਿ ਅੰਮ੍ਰਿਤੁ ਹੈ ਭਾਈ ਰੇ ॥੧॥ ਰਹਾਉ ॥੫੩੮੫

There are pits full of poison (vice) around and in the midst is a spring of nectar; a wise man thinks of how to avoid the poison and get the nectar (M: 5, SGGS, p 385).

This metaphor explains that God can be experienced if we overcome evil which forms an obstacle between man and God.

This is done by thinking of His virtues and trying to emulate them as far as humanly possible. God has great virtues. As we think of them we experience awe and wonder (Vismaad) which attracts us. Repetition of this results in development of love with the virtues and we want to be in their company. If this love is not to gain any thing material, we find this love being reciprocated and a relationship between two beloveds is established. This is greatly facilitated by participation in holy congregation, Sadh Sangat.

Guru Arjun describes this in the following Shabad (the bold Gurmukhi verses below are of this Shabad and the others are supporting quotations).

ਧਨਾਸਰੀ ਮਃ ੫ ॥ Dhanaasree M: 5, SGGS, p 671.

ਕਰਿ ਕਿਰਪਾ ਦੀਓ ਮੋਹਿ ਨਾਮਾ ਬੰਧਨ ਤੇ ਛੁਟਕਾਏ ॥ ਮਨ ਤੇ ਬਿਸਰਿਓ ਸਗਲੋ ਧੰਧਾ ਗੁਰ ਕੀ ਚਰਣੀ ਲਾਏ॥੧॥

The Lord by His kindness blessed me with Naam thus breaking all bondages; being at the service of the Guru I have given up other methods :1:

A man of God looks for a friend who can help in this:

ਬੰਧਨ ਤੇ ਛੁਟਕਾਵੈ ਪ੍ਰਭੂ ਮਿਲਾਵੈ ਹਰਿ ਹਰਿ ਨਾਮੁ ਸੁਨਾਵੈ ॥ ਅਸਥਿਰੁ ਕਰੇ ਨਿਹਚਲੁ ਇਹੁ ਮਨੂਆ ਬਹੁਰਿ ਨਕਤਹੂ ਧਾਵੈ ॥੧॥ ੫੬੭੪

Is there any one who can relieve mefrom bondage, unite with God and relate God’s virtues to me? One who stabilizes this wandering mind so that it does not run around any more? (M: 5, SGGS, p 674).

Bondages are of many types. The third Guru explains:

ਕਰਮ ਧਰਮ ਸਭਿ ਬੰਧਨਾ ਪਾਪ ਪੁੰਨ ਸਨਬੰਧੁ ॥ ਮਮਤਾ ਮੋਹੁ ਸੁ ਬੰਧਨਾ ਪੁਤ੍ਰ ਕਲਤ੍ਰ ਸੁ ਧੰਧੁ ॥ ਜਹ ਦੇਖਾ ਤਹ ਜੇਵਰੀ ਮਾਇਆ ਕਾ ਸਨਬੰਧੁ ॥ ਨਾਨਕ ਸਚੇ ਨਾਮ ਬਿਨੁ ਵਰਤਣਿ ਵਰਤੈ ਅੰਧੁ ॥੧॥੩੫੫੧

One type of bondages are connected with superstitions in the form of rituals; another type are attachment to children, spouse and work; they are all Maya and keep one tied as if with a rope; These are due ignorance in the absence of Naam (virtues) of the eternal Lord (M: 3, SGGS, p 551).

These bondages can be broken by participating in holy congregation where one listens to the praises of God and engages in service:

ਸਾਧਸੰਗਿ ਚਿੰਤ ਬਿਰਾਨੀ ਛਾਡੀ ॥ ਅਹੰਬੁਧਿ ਮੋਹ ਮਨ ਬਾਸਨ ਦੇ ਕਰਿ ਗਡਹਾ ਗਾਡੀ ॥੧॥ ਰਹਾਉ ॥

One who participates in Sadh Sangat, the holy congregation worries about nothing else; he, getting hold of vanity, attachment and temptations buries them as if in a pit: Pause:

Then this is what happens:

ਨਾ ਕੋ ਮੇਰਾ ਦੁਸਮਨੁ ਰਹਿਆ ਨਾ ਹਮ ਕਿਸ ਕੇ ਬੈਰਾਈ ॥ ਬ੍ਰਹਮੁ ਪਸਾਰੁ ਪਸਾਰਿਓ ਭੀਤਰਿ ਸਤਿਗੁਰ ਤੇ ਸੋਝੀ ਪਾਈ ॥੨॥

With the understanding given by the Guru that the universe is God’s manifestation and He abides in all, I now have no enemy nor am I against any one: 2:

This understanding also comes from Sadh Sangat:

ਬਿਸਰਿ ਗਈ ਸਭ ਤਾਤਿ ਪਰਾਈ ॥ ਜਬ ਤੇ ਸਾਧਸੰਗਤਿ ਮੋਹਿ ਪਾਈ ॥੧॥ ਰਹਾਉ ॥ ਨਾ ਕੋ ਬੈਰੀ ਨਹੀ ਬਿਗਾਨਾ ਸਗਲ ਸੰਗਿ ਹਮ ਕਉ ਬਨਿ ਆਈ ॥੧॥੫੧੨੯੯

I have given up all jealousy since I joined Sadh Sangat: Pause:there is now no enemy or stranger, I get along with all (M:, SGGS, p 1299).

We get to participate in Sadh Sangat by Divine grace; this helps to enlighten the mind and enjoy the presence of God along with all others there. The fourth Guru says:

ਜਿਨ ਹਰਿ ਜਨ ਸਤਿਗੁਰ ਸੰਗਤਿ ਪਾਈ ਤਿਨ ਧੁਰਿ ਮਸਤਕਿ ਲਿਖਿਆ ਲਿਖਾਸਿ ॥ ਧਨੁ ਧੰਨੁ ਸਤਸੰਗਤਿ ਜਿਤੁ ਹਰਿ ਰਸੁ ਪਾਇਆ ਮਿਲਿ ਜਨ ਨਾਨਕ ਨਾਮੁ ਪਰਗਾਸਿ ॥੪॥੪॥੪੧੦

Only one who is blessed goes to Sadh Sangat; hail the holy congregation due which my mind is enlightened and I am able to enjoy Divine presence (M: 4, p 10).

This is possible if one sheds evil thoughts from the mind. Once that is done we find every one is our friend. We read in Sukhmani Sahib:

ਮਨ ਅਪੁਨੇ ਤੇ ਬੁਰਾ ਮਿਟਾਨਾ ॥ ਪੇਖੈ ਸਗਲ ਸ੍ਰਿਸਟਿ ਸਾਜਨਾ ॥੫੨੬੬

If evil is erased from the mind we look at the whole universe as friends (M: 5, SGGS, p 266).

Now:

ਸਭੁ ਕੋ ਮੀਤੁ ਹਮ ਆਪਨ ਕੀਨਾ ਹਮ ਸਭਨਾ ਕੇ ਸਾਜਨ ॥ ਦੂਰਿ ਪਰਾਇਓ ਮਨ ਕਾ ਬਿਰਹਾ ਤਾ ਮੇਲੁ ਕੀਓ ਮੇਰੈ ਰਾਜਨ ॥੩॥

I have made every one my friend and am a friend of all; with the cause of separation in my mind removed I have been united with the Lord: 3:

Once Naam abides in the mind ego, which is at the root of conflicts, disappears and we are able to enjoy bliss of seeing God all round:

ਬਿਨਸਿਓ ਢੀਠਾ ਅੰਮ੍ਰਿਤੁ ਵੂਠਾ ਸਬਦੁ ਲਗੋ ਗੁਰ ਮੀਠਾ ॥ ਜਲਿ ਥਲਿ ਮਹੀਅਲਿ ਸਰਬ ਨਿਵਾਸੀ ਨਾਨਕ ਰਮਈਆ ਡੀਠਾ ॥੪॥੩॥

With Naam abiding in my mind I am no longer obstinate and relish the Divine Word; I now perceive my Beloved pervading every where on the earth and in water :4:3:

Let us go to Sadh Sangat and relish the experience.

Saturday, 07 February 2009 16:13 Written by Rawel Singh 2 Comments

How to Remember God – Simran Vidhi

Gurbani gives simple guidelines for Simran. What is Simran? The literal meaning is remembrance or repetition. What is to be repeated? Naam. What is Naam? Naam has two aspects. One since Akal Purakh has no shape or form we remember or think of His virtues – Gun. By doing this we fall in love with those virtues and try to emulate them. This in turn wins us His love in the spirit of:

Question: Muhu ki bolan boleeai jit sun dharai piaar;
Answer: Amrit vaylaa sachu naau vadiaaee veechaaru (M: 1, SGGS, p 2).

Question: What should we say to win His love
Answer: In the ambrosial hours contemplate on His virtues.

The second aspect is that saying only will not do. Before birth the soul is told that it is being sent to serve the Creator’s purpose. This is Hukam, the Divine commands. Carrying these out is serving the Master – Seva The soul must carry these out. An ordinary mortal does not know this and hence the need for the Guru, in our case Gurbani.

Accordingly the fundamentals of Sikhi are Simran and Seva.

Guru Nanak summarizes this in Japu Ji thus:

Jin seviaa tin paaia maan; Nanak gaaveeai guni nidhaan (M: 1, SGGS, p 2).

One who serves receives honor; sing the virtues of the Treasure of virtues.

Some of the the guidelines in Gurbani on how to do Simran.

1. ਸਾਲਾਹੀ ਸਾਲਾਹਿ ਏਤੀ ਸੁਰਤਿ ਨ ਪਾਈਆ ॥ ਨਦੀਆ ਅਤੈ ਵਾਹ ਪਵਹਿ ਸਮੁੰਦਿ ਨ ਜਾਣੀਅਹਿ ॥ ੧ ੫
Saalaahi saalaahi ayti surt na paaeeaa; nadiaa atay vaah paveh samund na jaaneeah (M: 1, SGGS, p 5).

Praise the Lord but it should not come to mind that you are doing it; get absorbed the way when a stream or river flows into the sea and loses its identity.

2. ਮਨ ਮੇਰੇ ਸੁਖ ਸਹਜ ਸੇਤੀ ਜਪਿ ਨਾਉ ॥ ਆਠ ਪਹਰ ਪ੍ਰਭੁ ਧਿਆਇ ਤੂੰ ਗੁਣ ਗੋਇੰਦ ਨਿਤ ਗਾਉ ॥੧॥ ਰਹਾਉ ॥ ੫ ੪੪
Mann mayray sukh sahj sayti japi naau (M: 5, SGGS, p 44).

O my mind remember Naam naturally and comfortably.

3. ਹਰਿ ਕਾ ਬਿਲੋਵਨਾ ਬਿਲੋਵਹੁ ਮੇਰੇ ਭਾਈ ॥ ਸਹਜਿ ਬਿਲੋਵਹੁ ਜੈਸੇ ਤਤੁ ਨ ਜਾਈ ॥੧॥ ਰਹਾਉ ॥ ਕ ੪੭੮ Har ka bilovna bilovhu maray bhaaee; sahji bilovhu jaisay tatu na jaaee (Kabir, SGGS, p 478).

Churn the Naam in your mind; do it slowly and naturally so that the essence (Like butter from curd) is not lost.

Simran is not to be done fast or deliberately slow. Just naturally.

4.ਕਿਉ ਕਰਿ ਵੇਖਾ ਕਿਉ ਸਾਲਾਹੀ ॥ ਗੁਰ ਪਰਸਾਦੀ ਸਬਦਿ ਸਲਾਹੀ ॥ ੩ ੧੧੯

Kio kari vaykha kiu saalaahi; gurparsaaadi sabad saalaahi (M: 3, SGGS, p 119).

How should we remeber God to have vision of Him?
Through Shabad by the Guru’s grace.

5. ਪ੍ਰਭ ਕੀ ਉਸਤਤਿ ਕਰਹੁ ਸੰਤ ਮੀਤ ॥ ਸਾਵਧਾਨ ਏਕਾਗਰ ਚੀਤ ॥ ੫ ੨੯੫
Prabh ki ustati karhu sant meet; saavdhaan aykaagar cheet (M: 5, 295).

Praise God my friends being alert and with single-minded concentration.

6. ਗੋਬਿੰਦ ਜਸੁ ਗਾਈਐ ਹਰਿ ਨੀਤ ॥ ਮਿਲਿ ਭਜੀਐ ਸਾਧਸੰਗਿ ਮੇਰੇ ਮੀਤ ॥੧॥ ਰਹਾਉ ॥ ੫ ੨੯੬
Gobind jas gaaeeai hari neet; mili bhajeeai saadh sangi mayray meet: pause: (M: 5, SGGS, p 296).

For ever praise the Master; let us sing His adulations together in Sadh Sangat , the holy congregation.
7. ਸਦਾ ਸਦਾ ਸੋ ਸੇਵੀਐ ਜੋ ਸਭ ਮਹਿ ਰਹੈ ਸਮਾਇ ॥ ਅਵਰੁ ਦੂਜਾ ਕਿਉ ਸੇਵੀਐ ਜੰਮੈ ਤੈ ਮਰਿ ਜਾਇ॥ ੩ ੫੦੯

sadaa sadaa hari sayveeai jo sabh mahi rahiaa samaaey; avar dooja kio sayveeai jamai tai mari jaaey (M: 3, SGGS, p 509).

We are to remember for ever One who is all pervasive; why should we remember any one who is born and then dies (like devi devtaas).

In Sukhmani Sahib, the Psalm of peace the fifth Guru says we should use our action organs in such a way as if we are praising the Creator:

ਉਸਤਤਿ ਮਨ ਮਹਿ ਕਰਿ ਨਿਰੰਕਾਰ ॥

Praise the Formless Master in your mind;

ਕਰਿ ਮਨ ਮੇਰੇ ਸਤਿ ਬਿਉਹਾਰ ॥

Let your dealings be bases on truth;

ਨਿਰਮਲ ਰਸਨਾ ਅੰਮ੍ਰਿਤੁ ਪੀਉ ॥ ਸਦਾ ਸੁਹੇਲਾ ਕਰਿ ਲੇਹਿ ਜੀਉ ॥

Let the recitation of Naam be as tasteful as nectar; this way your soul will derive comfort;

ਨੈਨਹੁ ਪੇਖੁ ਠਾਕੁਰ ਕਾ ਰੰਗੁ ॥

With your eyes see every thing as the Lord’s play;

ਸਾਧਸੰਗਿ ਬਿਨਸੈ ਸਭ ਸੰਗੁ ॥

Go to the holy congregation, you will then not seek other company;

ਚਰਨ ਚਲਉ ਮਾਰਗਿ ਗੋਬਿੰਦ ॥

With your feet walk on the path to the Master;

ਮਿਟਹਿ ਪਾਪ ਜਪੀਐ ਹਰਿ ਬਿੰਦ ॥

ਕਰ ਹਰਿ ਕਰਮ ਸ੍ਰਵਨਿ ਹਰਿ ਕਥਾ ॥

With your hands seve the Lord, with your ears listen to His praises

ਹਰਿ ਦਰਗਹ ਨਾਨਕ ਊਜਲ ਮਥਾ ॥੨॥

All these will lead to your receving honor in God’s court where your fate will be decided.

Thursday, 11 December 2008 02:57 Written by Rawel Singh 2 Comments

Understanding Simran

What is Simran?

Simran means remembering or saying something again and again. In Gurbani, Simran has been used for remembering God’s virtues or names given to God. This is Naam and is the means for meeting the aspirations of the soul to merge with the Creator. It involves remembering God, contemplating on His virtues and as far as humanly possible trying to emulate them. The terms used for this are Mann, Bach, karam i.e. thought, word and deed. Simran is thus not just repeating some mantra but understanding God’s virtues and letting them guide our thoughts, speech, and actions. The words used in Gurbani for Simran include Simran, Singing (gaavai, gaaveh) saying (aakheh), reciting (jaap, jap), remembering (aaraadhna, dhiaan), Bandgi (service) and Bandna (Worship, obeisance). Some religious teachers prescribe repetition of certain mantras. Some use a rosary because they are advised to do it a given number of times. However in such cases Simran remains limited to just saying. On the other hand if one understands what is being repeated it is beneficial in achieving concentration and is more satisfying, for:

ਜਿਨਿ ਕਹਿਆ ਤਿਨਿ ਕਹਨੁ ਵਖਾਨਿਆ ॥ ਜਿਨਿ ਬੂਝਿਆ ਤਿਨਿ ਸਹਜਿ ਪਛਾਨਿਆ ॥ ਦੇਖਿ ਬੀਚਾਰਿ ਮੇਰਾ ਮਨੁ ਮਾਨਿਆ ॥੬॥ ੧ ੨੨੧

One, who just says, just says; he who understands, experiences the Lord easily; this seeing and experiencing is satisfying for the mind (SGGS, P 221).

The way plants wither without water so the mind withers without Naam. Naam refreshes the mind which blossoms again:

ਨਮ ਜਨਮ ਕੇ ਦੂਖ ਨਿਵਾਰੈ ਸੂਕਾ ਮਨੁ ਸਾਧਾਰੈ ॥ਦਰਸਨੁ ਭੇਟਤ ਹੋਤ ਨਿਹਾਲਾ ਹਰਿ ਕਾ ਨਾਮੁ ਬੀਚਾਰੈ ॥੧॥ ੫ ੬੧੮

Man is rid of the accumulated afflictions of the births gone by when he/she contemplates on God’s Naam; the withered mind blossoms and is blessed with the Lord’s vision (SGGS, P 618). Reflecting on God’s virtues the mind leads to admiring God and wanting to acquire those virtues. We are thus get motivated to emulate them in practical life:

ਮਨ ਬਚ ਕ੍ਰਮ ਪ੍ਰਭੁ ਅਪਨਾ ਧਿਆਈ ॥ ਨਾਨਕ ਦਾਸ ਤੇਰੀ ਸਰਣਾਈ ॥੪॥ ੫ ੨੦੦

Being conscious of the Lord in every thought, word and deed, I seek His sanctuary (SGGS, P 200).

Simran then becomes a part of life and does not remain a ritual. Every person is given a mission to fulfill in life for which he (or she) is born. He is expected to carry out his duties as ordained (Hukam) i.e. in the environment in which he is placed. Every thing – birth,life and death is by Hukam, preordained:

ਜੇਹਾ ਚੀਰੀ ਲਿਖਿਆ ਤੇਹਾ ਹੁਕਮੁ ਕਮਾਹਿ ॥ ਘਲੇ ਆਵਹਿ ਨਾਨਕਾ ਸਦੇ ਉਠੀ ਜਾਹਿ ॥੧॥ ੨ ੧੨੩੯
One carries out the written Hukam, comes when sent and goes back when recalled (SGGS, p 1239).

One who carries out the Hukam sincerely does not talk of “I did it, I can do it, I know what is right”. These statements reflect ego. Ego (Haumai) is a powerful affliction and a major impediment to spiritual advancement. It makes a person self-centered with self-importance. Submission to God’s commands promotes humility which counters the ego. This is explained in the second Pauri of Japu Ji:

ਨਾਨਕ ਹੁਕਮੈ ਜੇ ਬੁਝੈ ਤ ਹਉਮੈ ਕਹੈ ਨ ਕੋਇ ॥੨॥ ੧ ੧

Those who understand and obey God’s Commands do not display ego (SGGS, P 1). Simran or remembrance also helps in becoming conscious of what was told to the soul before birth. This leads to carrying out the commands and is in effect performance of the given duties. This is also Simran as exemplified by air, water, fire and so on. We see them performing their functions all the tim e.g. air is a source of life every where, water maintains life and cleanliness, and fire provides heat and light. Gurbani says by performing their functions, they remember God:

ਗਾਵਹਿ ਤੁਹਨੋ ਪਉਣੁ ਪਾਣੀ ਬੈਸੰਤਰੁ ਗਾਵੈ ਰਾਜਾ ਧਰਮੁ ਦੁਆਰੇ ॥ ੧ ੬
Air water and fire sing God’s praises, as does Dharam Rai the presenter in God’s court (SGGS, p 6).

Simran is therefore being conscious of the tasks given and then carrying them out. This is further emphasized at the end of Japu Ji:

ਜਿਨੀ ਨਾਮੁ ਧਿਆਇਆ ਗਏ ਮਸਕਤਿ ਘਾਲਿ ॥ ਨਾਨਕ ਤੇ ਮੁਖ ਉਜਲੇ ਕੇਤੀ ਛੁਟੀ ਨਾਲਿ ॥੧॥ ੧ ੮
Those who remember Naam, succeed in their life’s labor; their faces are radiant with success and many are saved along with them (SGGS, P 8).

Need For Simran

Some people say “God is within me, my mind is clean; I have no need to go to a congregation or meditate”. Such a person may be well meaning but it is also true that when at cross-roads for a decision, he will always take one that suits him, may be detrimental to others, and is not necessarily ethical. We can look at this in another way. Man makes many resolutions at different times, sticks to them for a while and then forgets mostly because of reasons that are self-serving. Recounting God’s virtues in meditation and going to congregations i.e. Sadh Sangat refreshes his mind and he is reminded of them. SGGS explains this with an analogy. The earth has water under and on it. But this cannot ensure that plants and crops will bloom; they will wither if the land they grow on is not irrigated. This is achieved by rain water which either directly or through canals irrigates the land. This is exactly what happens to the mind. It withers if it is not refreshed by the Naam through the rain of ambrosial discourses and singing in congregations. Simran or meditation is similar to the water being pumped from under the earth. The way underground water gets depleted unless it is replenished by rains, individual meditation must be supplemented by attending congregations. That is because confining only to oneself one develops a sense of being good leading to ego which becomes a liability. Simran both as individual meditation and congregational is therefore necessary. Going to the congregation helps in developing humility because one goes there to listen and not talk. It inculcates the spirit of service and participation instead of just being oneself. The Third Guru says that ambrosial showers are akin to this:

ਜੈਸੀ ਧਰਤੀ ਊਪਰਿ ਮੇਘੁਲਾ ਬਰਸਤੁ ਹੈ ਕਿਆ ਧਰਤੀ ਮਧੇ ਪਾਣੀ ਨਾਹੀ ॥ ਜੈਸੇ ਧਰਤੀ ਮਧੇ ਪਾਣੀ ਪਰਗਾਸਿਆਬਿਨੁ ਪਗਾ ਵਰਸਤ ਫਿਰਾਹੀ ॥੧॥ ੩ ੧੬੨
The clouds drop rain on the earth. Isn’t’ water already there in the earth? Water from the earth travels as clouds and showers rain (SGGS, p 162).

Similarly the nectar of Naam refreshes the mind:

ਮਨੁ ਸੁਕਾ ਹਰਿਆ ਹੋਇਆ ਮੇਰੀ ਜਿੰਦੁੜੀਏ ਹਰਿ ਹਰਿ ਨਾਮੁ ਧਿਆਏ ਰਾਮ ॥ ਹਰਿ ਭਾਗ ਵਡੇ ਲਿਖਿ ਪਾਇਆ ਮੇਰੀ ਜਿੰਦੁੜੀਏ ਜਨ ਨਾਨਕ ਨਾਮਿ ਸਮਾਏ ਰਾਮ ॥੧॥ ੪ ੫੩੮
The withered mind becomes fresh again when Naam is remembered; this comes by good fortune and one merges into the Lord (SGGS, P 538).

ਨਾਨਕ ਨਾਮੁ ਮਿਲੈ ਤਾਂ ਜੀਵਾਂ ਤਨੁ ਮਨੁ ਥੀਵੈ ਹਰਿਆ ॥੧॥ ੫ ੧੪੨੯
With Naam I live; both my body and mind blossom (SGGS, P 1429).

How does Naam refresh the mind?There are two aspects to this. Firstly reminder of our duties and carrying them out is a source of satisfaction. In its absence the conscience will always prick and cause discomfort. Secondly recounting Divine virtues and trying to emulate them, again will be a source of satisfaction because one tries to be what one admires. This comes with the guru’s grace and leads to contentment:

ਗੁਰ ਪਰਸਾਦਿ ਮੇਰੈ ਮਨਿ ਵਸਿਆ ਜੋ ਮਾਗਉ ਸੋ ਪਾਵਉ ਰੇ ॥ ਨਾਮ ਰੰਗਿ ਇਹੁ ਮਨੁ ਤ੍ਰਿਪਤਾਨਾ ਬਹੁਰਿ ਨ ਕਤਹੂੰ ਧਾਵਉ ਰੇ ॥੧॥ ੫ ੪0੪
By the guru’s grace Naam abides in my mind; I get what I wish for; imbued with Naam the mind feels contented and looks to no where else (SGGS, p 404).

Whose Simran?

Who is to be remembered and worshiped? Many religions ask their followers to worship some gods or goddesses. Some advocate idol worship. The Christian teachers say that just accepting Jesus as the savior is enough. However these paths take one away from the Creator. A Sikh is advised to meditate only on the Ultimate Lord who is subject neither to birth nor death and is ever present:

ਵਡੜੈ ਝਾਲਿ ਝਲੁੰਭਲੈ ਨਾਵੜਾ ਲਈਐ ਕਿਸੁ ॥ ਨਾਉ ਲਈਐ ਪਰਮੇਸਰੈ ਭੰਨਣ ਘੜਣ ਸਮਰਥੁ ॥੬੨॥ ੩ ੧੪੨੦
Whose Name should we recite early in the morning? Recite the Name of the Supreme Lord, who has the power to destroy and create (SGGS, P 1420).

ਸਦਾ ਸਦਾ ਸੋ ਸੇਵੀਐ ਜੋ ਸਭ ਮਹਿ ਰਹੈ ਸਮਾਇ ॥ ਅਵਰੁ ਦੂਜਾ ਕਿਉ ਸੇਵੀਐ ਜੰਮੈ ਤੈ ਮਰਿ ਜਾਇ ॥ ੩ ੫੦੯
We should for ever worship the Lord, who pervades every where. Why serve someone else who is born and then dies (SGGS, P 509).

The word Ram is frequently used in Gurbani to denote Naam. It literally means One who is all pervasive. Ram is also the name of the son of King Dashrath of the epic Ramayana. The latter is one of the many incarnations of Vishnu. A doubt is sought created whether Ram the son of Dashrath is to be worshipped since there are some references to him in the scripture. This is clarified thus:

ਕਬੀਰ ਰਾਮੈ ਰਾਮ ਕਹੁ ਕਹਿਬੇ ਮਾਹਿ ਬਿਬੇਕ ॥ ਏਕੁ ਅਨੇਕਹਿ ਮਿਲਿ ਗਇਆ ਏਕ ਸਮਾਨਾ ਏਕ ॥੧੯੧॥ ਕ ੧੩੭੪
People say Ram and Ram, but there is difference between the two, One pervades all while the other is just himself (SGGS P 1374).
ਸਿਮਰਿ ਸਿਮਰਿ ਸਿਮਰਿ ਸੁਖੁ ਪਾਇਆ ਚਰਨ ਕਮਲ ਰਖੁ ਮਨ ਮਾਹੀ ॥ ਤਾ ਕੀ ਸਰਨਿ ਪਰਿਓ ਨਾਨਕ ਦਾਸੁ ਜਾ ਤੇ ਊਪਰਿ ਕੋ ਨਾਹੀ ॥੨॥੧੨॥੯੮॥ ੫ ੮੨੪
I have obtained bliss for ever remembering the Lord and keeping His lotus feet in my mind; this servant seeks the sanctuary of One above whom there is none (SGGS, P 824).

There is no point in worshiping gods and goddesses because they themselves worship the ultimate Master:

ਬ੍ਰਹਮਾ ਬਿਸਨੁ ਰਿਖੀ ਮੁਨੀ ਸੰਕਰੁ ਇੰਦੁ ਤਪੈ ਭੇਖਾਰੀ ॥ ਮਾਨੈ ਹੁਕਮੁ ਸੋਹੈ ਦਰਿ ਸਾਚੈ ਆਕੀ ਮਰਹਿ ਅਫਾਰੀ ॥ ਜੰਗਮ ਜੋਧ ਜਤੀ ਸੰਨਿਆਸੀ ਗੁਰਿ ਪੂਰੈ ਵੀਚਾਰੀ ॥ ਬਿਨੁ ਸੇਵਾ ਫਲੁ ਕਬਹੁ ਨ ਪਾਵਸਿ ਸੇਵਾ ਕਰਣੀ ਸਾਰੀ ॥੨॥ ੧ ੯੯੨
Brahma, Vishnu, the hermits, silent ascetics, Shankar, Indra, those observing austerities and the alms seekers; they all worship the True Lord and receive honor; those who defy suffer because of their ego (SGGS, p 992).

One should therefore meditate on the Ultimate Lord who is above all and whom the gods and goddesses worship.

Three Aspects of Simran

We have touched on two aspects of Simran namely carrying out God’s commands and praising His virtues to understand as also to emulate them. There is also the third aspect of motivation and that comes by the mind’s or soul’s yearning for the Lord and is the starting point.

Yearning

The urge for Simran comes from within on the form of yearning to be with the Creator. This yearning and the guru’s help enable the union:

Only those who thirst for the Naam nectar shall receive it (SGGS, P 862).
ਹਰਿ ਪੇਖਨ ਕਉ ਸਿਮਰਤ ਮਨੁ ਮੇਰਾ ॥ ਆਸ ਪਿਆਸੀ ਚਿਤਵਉ ਦਿਨੁ ਰੈਨੀ ਹੈ ਕੋਈ ਸੰਤੁ ਮਿਲਾਵੈ ਨੇਰਾ ॥੧॥ ਰਹਾਉ ॥ ੫ ੨੦੪ My mind is always thinking of having vision of the Lord; with this aspiration I remember Him day and night; If only I could find the Guru who unites me with Him (SGGS, P 204).
ਪ੍ਰਭ ਮਿਲਬੇ ਕਉ ਪ੍ਰੀਤਿ ਮਨਿ ਲਾਗੀ ॥ ਪਾਇ ਲਗਉ ਮੋਹਿ ਕਰਉ ਬੇਨਤੀ ਕੋਊ ਸੰਤੁ ਮਿਲੈ ਬਡਭਾਗੀ ॥੧॥ ਰਹਾਉ ॥ ਮਨੁ ਅਰਪਉ ਧਨੁ ਰਾਖਉ ਆਗੈ ਮਨ ਕੀ ਮਤਿ ਮੋਹਿ ਸਗਲ ਤਿਆਗੀ ॥ ਜੋ ਪ੍ਰਭ ਕੀ ਹਰਿ ਕਥਾ ਸੁਨਾਵੈ ਅਨਦਿਨੁ ਫਿਰਉ ਤਿਸੁ ਪਿਛੈ ਵਿਰਾਗੀ ॥੧॥ ੫ ੨੦੪
I long to meet the Master; Paying obeisance I pray that I meet a saint guru who has had the good fortune of knowing the Lord; Pause; I will surrender my mind and offer all wealth and give up any pretense of wisdom; I shall seek and follow any one who gives a discourse about the Lord (SGGS, p 204).

The true guru guides on the path to the Master.

Obeying God’s commands

The purpose of human birth is for the soul to reunite with God. However the body-soul combination being affected by evil thoughts and deeds, an obstacle akin to a dividing wall or gulf is created between the Creator and body soul. It is necessary to demolish the obstacle to enable the reunion. How can this be done?

ਕਿਵ ਸਚਿਆਰਾ ਹੋਈਐ ਕਿਵ ਕੂੜੈ ਤੁਟੈ ਪਾਲਿ ॥ ਹੁਕਮਿ ਰਜਾਈ ਚਲਣਾ ਨਾਨਕ ਲਿਖਿਆ ਨਾਲਿ ॥੧॥ ੧ ੧
How can the obstacle of falsehood be demolished and Truth reached? Lead life according to the commands ordained (SGGS, P 1).

The parents, siblings, level of education, profession, marriage partner, children, comforts, suffering, wealth, and time of death are all ordained based on past deeds before a person is born. He is informed that he must carry out these commands which are embedded in his conscience. Being involved in the world one is liable to become oblivious of the conscience and forget what he is here for. He thus wastes the opportunity provided by human birth:

ਆਇਓ ਸੁਨਨ ਪੜਨ ਕਉ ਬਾਣੀ ॥ ਨਾਮੁ ਵਿਸਾਰਿ ਲਗਹਿ ਅਨ ਲਾਲਚਿ ਬਿਰਥਾ ਜਨਮੁ ਪਰਾਣੀ ॥੧॥ ਰਹਾਉ ॥ ੫ ੧੨੧੯
Man is expected to listen to and read (heed) the Divine Word; caught in other desires he forgets Naam and wastes human birth (SGGS P 1219).

The environment affects the mind through the senses of sight, smell, sound, taste and touch. The connected sensory organs are subject to the temptations provided by the environment. These are in turn transmitted to the mind. If the mind is not alert to resist the temptations it gets smeared by their effect and directs the organs accordingly. So even though outwardly the organs are seem responsible for deeds the real responsibility lies with the mind or soul. Bhagat Kabir warns man against appropriating what does not belong to him:

ਬਹੁ ਪਰਪੰਚ ਕਰਿ ਪਰ ਧਨੁ ਲਿਆਵੈ ॥ ਸੁਤ ਦਾਰਾ ਪਹਿ ਆਨਿ ਲੁਟਾਵੈ ॥੧॥ ਮਨ ਮੇਰੇ ਭੂਲੇ ਕਪਟੁ ਨ ਕੀਜੈ ॥ ਅੰਤਿ ਨਿਬੇਰਾ ਤੇਰੇ ਜੀਅ ਪਹਿ ਲੀਜੈ ॥੧॥ ਰਹਾਉ ॥ ਕ ੬੫੬
Man plays tricks and appropriates what belongs to others and lets his spouse and children enjoy; O my misguided mind do not engage in deception; ultimately your soul will have to account for it (SGGS, p 6560).

Every pleasure of life gives kick but is invariably followed by hangover. It is rarely recognized except probably in case of consumption of alcohol but equally applies to rich food, drugs, gambling and premarital or extramarital sex. Sooner or later one realizes that something is amiss. The effect of such activities is that they make one feel high and then inebriated. Simran is means of awakening the intoxicated mind so that it remains focussed. This awakening is achieved with the help of the Guru and by participating in holy congregations that are engaged in discourses on the One Naam. Naam reminds one of his duties; Simran and performance of duties i.e.Seva (Service) go together. In fact seva is also Simran and helps to achieve the highest success of union with the Creator:

ਜਨੁ ਲਾਗਾ ਹਰਿ ਏਕੈ ਨਾਇ ॥ ਤਿਸ ਕੀ ਆਸ ਨ ਬਿਰਥੀ ਜਾਇ ॥ ਸੇਵਕ ਕਉ ਸੇਵਾ ਬਨਿ ਆਈ ॥ ਹੁਕਮੁ ਬੂਝਿ ਪਰਮ ਪਦੁ ਪਾਈ ॥ ੫ ੨੯੨
The servant who is devoted to the One Naam; his aspirations do not remain unfulfilled; Seva befits the servant; understanding and carrying out Divine commands he achieves the highest status (SGGS, P 292).

The Persian word Banda meaning servant is also used in Gurbani. The word Bandgi derived from it means service and is used for Simran or worship. Service and Simran are therefore synonymous:

ਕੁਦਰਤਿ ਕੀਮ ਨ ਜਾਣੀਐ ਵਡਾ ਵੇਪਰਵਾਹੁ ॥ ਕਰਿ ਬੰਦੇ ਤੂ ਬੰਦਗੀ ਜਿਚਰੁ ਘਟ ਮਹਿ ਸਾਹੁ ॥੩॥ ੫ ੭੨੪
The Lord is carefree; we cannot know His nature; the Banda (servant) should perform Bandgi (worship) till the last breath (SGGS, P 724).

Praise and Emulation

The third aspect is praising the virtues of God, emulating them and thus becoming like, and merging with the praiseworthy Lord. The method:

ਇਕ ਦੂ ਜੀਭੌ ਲਖ ਹੋਹਿ ਲਖ ਹੋਵਹਿ ਲਖ ਵੀਸ ॥ਲਖੁ ਲਖੁ ਗੇੜਾ ਆਖੀਅਹਿ ਏਕੁ ਨਾਮੁ ਜਗਦੀਸ ॥ਏਤੁ ਰਾਹਿ ਪਤਿ ਪਵੜੀਆ ਚੜੀਐ ਹੋਇ ਇਕੀਸ ॥ ੧ ੭
May I have my one tongue multiplied a million times, then twenty million, and with each of them I utter Naam, the Name of the Master, a million times; these are the steps of the staircase that raise me to be one with Him. This is so motivating that hearing the Divine virtues even the worms (those who never thought so) also wish to join; but this is possible by grace; otherwise it is pointless boast (SGGS, p 7).
ਕਬੀਰ ਤੂੰ ਤੂੰ ਕਰਤਾ ਤੂ ਹੂਆ ਮੁਝ ਮਹਿ ਰਹਾ ਨ ਹੂੰ ॥ ਜਬ ਆਪਾ ਪਰ ਕਾ ਮਿਟਿ ਗਇਆ ਜਤ ਦੇਖਉ ਤਤ ਤੂ ॥੨੦੪॥ ਕ ੧੩੭੫
By praising You repeatedly I have become like You and my ego has gone; with distinction between self and others removed, wherever I look, I only see You O’ Lord (SGGS P 1375).

This way one sheds ego and becomes like the Creator and the two become indistinguishable:

ਜਿਨ੍ਹ੍ਹਾ ਨ ਵਿਸਰੈ ਨਾਮੁ ਸੇ ਕਿਨੇਹਿਆ ॥ ਭੇਦੁ ਨ ਜਾਣਹੁ ਮੂਲਿ ਸਾਂਈ ਜੇਹਿਆ ॥੧॥ ੫ ੩੯੭
What type of people are those who never forget Naam? They are like the Master; there is no difference at all (SGGS P 397).

Saturday, 02 August 2008 17:59 Written by Rawel Singh 0 Comments

Posts Tagged ‘Meditation’

Naam

Concentration during Nitnem

Benefits from Naam and Sadh Sangat

How to Remember God – Simran Vidhi

Understanding Simran

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