Naam Simran & Shabads

SSA,

Can anybody please describe the difference between 'Naam Simran' and 'Shabads as written in Guru Granth Sahib' in context to achiving your final destination as preached by our Gurus? To me it seems 'Naam Simran - Meditating in the name of the true Lord' is the main thing and Shabads seem to remind us this time and again and answers our other spiritual questions human mind might ask. If that is case, if we understand this and do only 'Naam Simran' and meditate in the name of the True Lord in our daily routine should there still be a place of Shabads in our daily life? Doesn't that just repetition of same thing time and again and instead of Shabads what if we spend that time meditating in the name of the True Lord?
Reference:: Sikh Philosophy Network http://www.sikhphilosophy.net/gurmat-vichaar/15290-naam-simran-and-shabads.html
Reference:: Sikh Philosophy Network http://www.sikhphilosophy.net/showthread.php?t=15290

I'm sorry if my question doesn't make any sense but i'm just bit confused? Please Forgive me if I'm wrong but I would appreciate the sincere reply to my query.


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P. Sikh ji

You will no doubt receive many responses to your question. I have listed two links below that should provide background.
Reference:: Sikh Philosophy Network http://www.sikhphilosophy.net/showthread.php?t=15290
Reference:: Sikh Philosophy Network http://www.sikhphilosophy.net/showthread.php?t=15290

The short answer is: Naam Simran is a specific meditation, Meditation on God's Name. Shabds are the word of God as found in the Siri Guru Granth Sahib.

The first link is a practical discussion of Naam Simram. By the way, Naam Simram is not as easy as the title makes it sound.

SikhNet News Archive - Naam Simran Made Easy (By Dya Singh in Australia): article first published 04/23/2007

The second link is to a very serious work by a Sikh Sant on Simran and Meditation.
It is the Bandginama.

htttp://www.amritbani.com/documents/Bandgi%20Nama.pdf

Good luck
Both are good reading, good resources.

SSA,

Thanks for the links. I already have Bangi Nama but haven't read it yet, will start soon, that is really serious work on Sahej Awastha / Sachkand. Some scholars consider it more of a thought process, how would it be in that state of mind?

SSA aad0002,
Reference:: Sikh Philosophy Network http://www.sikhphilosophy.net/showthread.php?t=15290

Above reply was from me and not 'Khalsa1699', my cousin. I was using his computer and wasn't aware he left it already logged in the site. Thanks

* 5-Rampur Mandi Road, Dehradun-248001. U.P.

Naam Simran is a purely spiritual experience within reach of all humanity irrespective of race creed on social status. Success varies and depends on the practitioner’s earnestness as well as the Master’s grace.

Why we must practice ‘Naam simran’? Because it brings inner tranquillity. This practice is superior to all other forms of worship. It is at the root of Gurbani. It places no restriction of time and space and does not need the help of any other person or material posture.Amongst all religious practices ‘Naam-simran’ is the simplest, a purifier for both mind and heart. It is like the all-pervasive light of the sun.

‘Naam-simran’ reins in the mind and intellect (man aur budhi) from within, order to understand the physical phenomenal word and transcend its wisdom. Naam is the holiest of the holy; practice of simran destroys the cause of our bondage, namely, our Karma (good or bad actions). Even the greatest sinner attains to the supreme position through Naam-simran. The only focus that one discovers by study of Guru Granth Sahib is that we must always and constantly meditate on Him and His Name. Just as the furnace melts gold and other metals so as to purify them, so the Name of the Lord acts as the best solvent of all problems of this world. No evil can befall one who is engrossed in Naam.

There are however some pitfalls. Sadly ‘Naam-simran’ has become a topic of discussion rather than of practice amongst our intellectuals. Argument is the antithesis of meditation. Efforts for conducting seminars on topic are merely intellectual exercises, missing the Naam - Amrit and initiation.

Internalising the Divine Spirit: The word ‘Naam’ is the object of simran (meditation) whereas the word ‘Simran’ is remembering, uttering, or Jap in meditation. Thus ‘Naam-simran’ is remembrance of God’s Name. The question arises, what or whose name? The simple answer is Satnaam Waheguru the name of True Wonderful Lord, who is All-pervading True and Eternal. The Lord is One Alone, Who Ever was, Is Now and Ever shall be, - the Akal Purukh, ‘Waheguru’. His name is True. Guru Nanak and successor Gurus, throughout the holy Gurbani, maintain that one must contemplate upon formless God, Infinite God alone, Who is Creator, and dwells everywhere.

"Life makes it opportune
To seek the glorious Divine
The Divine is within and not without
Properly attune-or One’s out".
"niralamb nirahar nehkewal nirbhav tadi lawai" (....resting mind on the Self, Detached, Hungerless and Fearless God). In an answer to the Siddhas, Guru Nanak replies thus: "antar bahar eko janai" - focus the mind upon One Lord (who is One within and outward)

Fix thy mind on the Enternal Being, the True Purusha" sat-purkh akal murat ridai dharoh dhian".

"Ved puran jas gun gavat tako naam hiai mai dharre".
Guru Tegh Bahadar says, in Raga Gaudi. Enshrine yea His Name in thy heart Whose praise is sung by Vedas and Puranas".
Guru Arjun : Sukhmani Raag Gaudi.

"naam ke dhare sagle jant-naam ke dhare khand brahmand,
Naam ke dhare sagal akar-naam ke dhare puria sabh bhavan."
Thy Name (the All Pervading Divine Spirit) is support of all beings, O Lord.
Reference:: Sikh Philosophy Network http://www.sikhphilosophy.net/showthread.php?t=15290
Thy Name is the support of the worlds, verify the Universe.
Thy Name is Support of all life forms.
Yea, Thy Name is the support of all continents and spheres.
The Tenth Master, Guru Govind Singh, defined the objective as follow :
"tahi ko dhian parman hie jou tha, ab hai ar agai u jaiv hai".

A Slow Process : We must understand that if our meagre and early practice of ‘Naam-simran’ does not produce any earth-shaking result we should not lose patience. We should feel encouraged by the belief that the path has been found out, and it is only a question of time when we will reach our destination.

There are some hymns which must necessarily be taken from the Guru Granth Sahib with the help of a pious friend, or elder or scholar - Granthi. The most popular technique is the repetition and daily reciting of Gurbani. ‘Sat Naam’ or ‘Waheguru’ is very powerful jaap; several practitioners reveal that without ‘Satnm, Waheguru’ the seeker cannot achieve his purpose. For the name and the object named are not different. When the heart is purified by the practice of Pranava, or Dhun/Naad, the practice hears same sound. In the first stage, one feels a thrilling sensation in the skin, gradually passes through several stages to reach last and final (tenth) stage; that through devotion to Waheguru, the Self is known, and the difficulties are removed.

Realisation Within: By practicing ‘Naam-simran’ the seeker of Truth, or Gursikh, comes to know the secret of Gurbani within himself, in second to fourth stage he perceives the finer spring of words, hear cosmic (Naad) sound, next he starts loosening of worldly sense and at last stage the knowledge of Divine Self comes in full effulgence.

source: http://www.sikhreview.org/june2000/naamology.htm

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*3 New York Avenue, Stonybrook. N.Y. 11790. U.S.A. This is based on Bandgi-nama by Raghbir Singh Bir.

Recitation of Gurbani and meditation or Simran are complementary to each other. While Gurbani brings us closer to an understanding of God’s purpose, Simran truly unites us with the divine. Recitation from Guru Granth and repetition of a particular verse roots its sense in our mind in order that the mind is moulded accordingly. Naam - Simran increases concentration and raises levels of consciousness to higher level and unites us with the wonderful Lord, Waheguru.

Philosophy of Simran: As soon as the name of any object is mentioned, its form, nature, attributes, and our re-action to it, rush into our mind, and we visualize the image of the object as picturised and projected. Similarly when we repeat God’s Name our mental picture of God gets picturised before our mind’s eyes. Gur-Bani by projecting the attributes of God helps us to form some sort of mental picture of God. In Simran when we repeat God’s Name this picture grows clearer to us.

Even if we may have no mental concept of God, by mere repetition of His NAME God’s attributes are not only visualized but are also slowly assimilated. Naam-Simran is the secret of simple mindsbecoming Saints.

Peculiar quality of our mind is that if some thing impresses us profoundly and if we repeatedly aspire, by continuous Simran, to be shaped in the pattern of that thing (may be saint, God), we are gradually moulded accordingly:
Jaisa sevai taisa hovei. (Sri Guru Granth Sahib Ji)

Methodology of Simran: Significance and worth of Naam-Simran can be appreciated only by personally practicing Simran persistently, regularly, with patience and perseverance till it becomes a habit, and goes an unceasingly.

Recommendations for beginners: Choice of a secluded and fixed place and regular hours help in inculcating Simran habit. A special room, or a niche in a room, reserved for Simran is very conducive. Time - prescribed is 2.00 A.M. to 4.00 A.M. in Summer and 3.00 to 5.00 A.M. in winter. We can sleep for two hours after Simran before our daily work.
Reference:: Sikh Philosophy Network http://www.sikhphilosophy.net/showthread.php?t=15290

Body Pasture - We should squat cross-legged on the floor as erect as possible. The avoid fatigue a cushion may be used.

Tuning the mind - It is necessary to guard it from wandering and falling into negative thinking and making the entire Naam-Simran exercise of the day a futile venture Modus-operandi for tuning the mind recommended by the author may be followed or each individual should evolve and adopt his own personalized technique.

Three Stages of Simran: The author describes how and why he selected "Wahe-Guru" for Simran in preference to so many other names of God mentioned in Sri Guru Granth Sahib. The first stage of Simran is audible Simran. Lips more and sound is heard. We speak aloud and fix our attention on the sound produced. It is necessary to improve our concentration. If necessary beads of rosary may be used, to start with, but in no case pictures of Gurus be used to improve concentration, as it creates problems in higher spiritual stages as illustrated by our own experiences. The second stage is of mental Simran. When lips cease to move, vocal chords alone help in creating sound rhythm of Wahe-Guru Shabad. For convenience the seeker may synchronize the Simran with the rhythm of breathing, regulating the vibrations of respiration. Uttering Wah on inhaling, and uttering "Guru" on exhaling. This mental Simran focuses our attention and increase our concentration which advances spiritual development. The third stage - The Gentle sound of mental Simran picks up a higher pitch and becomes louder and louder to the exclusion of all external sounds. Mental Simran ceases and this sound seems to come down from navel and is heard from within our entire being. This concentrated Simran raises the level of consciousness and the spiritual development advances to the higher stage. The mind feels perfect peace and gets inebriated with the joy of bliss that defy description. This advanced stage of spiritual development is called stage of ‘SAHAJ’. From this last stage of Simran first stage of "GYAN’ starts and the seeker starts having a number of mystic experiences. But the seeker has to guard against the delusions of this stage viz (1) Ceasing of Simran gives the impression that it is waste of time as there is no worship of God without Simran (2) The seeker is gripped by the sleep of ease called ‘TANDRA’ and seeker is deluded to believe that he has reached the final stage of spiritual progress. This writer follows in details the methodology suggested by Late Sant Attar Singh Mastuana and Baba Nand Singh Kleran helped him to come out of first delusion regarding waste of time. Edward Carpenter’s book ‘A Visit to a Gyani’ redeemed him from the delusion of ‘TANDRA’.

The other mystic experiences this writer had are -

l Discovery of centers of consciousness within the body including cortex of the brain called ‘DASAM DWAR’.
l Seeing glimpses of sweet cool luminosity.
l Hearing melodious sounds: punch nad or Anhad nad.
l Experiencing sweet smells.
l Low gentle rhythmic sound in the brain inducing bliss and lightness of mind.
l Getting into peaceful trance/Samadhi.
l The realization that the universe is the creation of an all-pervading force beyond our comprehension.

Spiritual Experience of Naam Simran

Dear P Singh ji and Soul Jyot ji

This proves to be wonderful thread. P ji, you made me laugh about the computer. It happens to me every day. Keep on reading the good stuff, especially what Soul Jyot ji sent. That one I have to bookmark so I can go back to it. Soul ji, I hadn't read that post before and have added it to my collection. You always can find just the right thing at just the right time when someone needs to learn more. Thanks to both of you.

Respected Saadh Sangat Ji,

wonderful references....

Respected Veer P Sikh Ji is asking: Naam Simran alone OR Naam Simran along with Shabad ?

Vichaar on Shabad is necessary to get to the REAL PROGRESS AND PURAN ANAND IN NAAM SIMRAN
HAVE TO BECOME A GURMUKH- otherwise no use........ All the doubts are removed through Shabad Vichaar (contemplating with self and with other Gurmukhs). It took many lifetimes to create this distance between the LowerSelf and the Higher Self, so it does take SOME Time to become ONE with our TrueSelf, that's why Repetition of Shabad is helpful. We tell ourselves again and again what Guru Ji is telling us through the Shabad, and the truth starts to penetrate within-deeper and deeper until it becomes unshakable Faith. Later it helps to maintain that Faith for ever(while living human life Maya is always sitting right there to pull us back...).

Satgur Prasaad

Dhan Dhan Siri Guru Nanak Dev Ji De Bachan Panna # 58


ibnu siqgur nwau n pweIAY ibnu nwvY ikAw suAwau ]
bin sathigur naao n paaeeai bin naavai kiaa suaao
Without the True Guru, the Name is not obtained. Without the Name, what is the use of it all?

And

sbid mrY so mir rhY iPir mrY n dUjI vwr ]
subadh murai so mar rehai fir murai n dhoojee vaar
One who dies in the Shabad is beyond death, and shall never die again.

sbdY hI qy pweIAY hir nwmy lgY ipAwru ]
Reference:: Sikh Philosophy Network http://www.sikhphilosophy.net/showthread.php?t=15290
subudhai hee thae paaeeai har naamae lugai piaar
Reference:: Sikh Philosophy Network http://www.sikhphilosophy.net/showthread.php?t=15290
Through the Shabad, we find Him, and embrace love for the Name of the Lord.

ibnu sbdY jgu BUlw iPrY mir jnmY vwro vwr ]7]
bin subudhai jug bhoolaa firai mar junumai vaaro vaar
Without the Shabad, the world is deceived; it dies and is reborn, over and over again. ||7||

Dhan Dhan Siri Guru Amar Das Ji De bachan Panna # 126


myrw pRBu BrpUir rihAw sB QweI ]
maeraa prubh bhurupoor rehiaa subh thaaee
My God is pervading and permeating all places.

gur prswdI Gr hI mih pweI ]
gur purusaadhee ghur hee mehi paaee
By Guru's Grace, I have found Him within the home of my own heart.

sdw sryvI iek min iDAweI gurmuiK sic smwvixAw ]1]
sudhaa suraevee eik man dhiaaee gurumukh sach sumaavaniaa
I serve Him constantly, and I meditate on Him single-mindedly. As Gurmukh, I am absorbed in the True One. ||1||

hau vwrI jIau vwrI jgjIvnu mMin vswvixAw ]
ho vaaree jeeo vaaree jugujeevun munn vusaavaniaa
I am a sacrifice, my soul is a sacrifice, to those who enshrine the Lord, the Life of the World, within their minds.

hir jgjIvnu inrBau dwqw gurmiq shij smwvixAw ]1] rhwau ]
har jugujeevun nirubho dhaathaa gurumath sehaj sumaavaniaa
Through the Guru's Teachings, I merge with intuitive ease into the Lord, the Life of the World, the Fearless One, the Great Giver. ||1||Pause||

Gr mih DrqI Daulu pwqwlw ]
ghur mehi dhuruthee dhoul paathaalaa
Within the home of the self is the earth, its support and the nether regions of the underworld.

Gr hI mih pRIqmu sdw hY bwlw ]
ghur hee mehi preethum sudhaa hai baalaa
Within the home of the self is the Eternally Young Beloved.

sdw Anµid rhY suKdwqw gurmiq shij smwvixAw ]2]
sudhaa anundh rehai sukhudhaathaa gurumath sehaj sumaavaniaa
The Giver of peace is eternally blissful. Through the Guru's Teachings, we are absorbed in intuitive peace. ||2||

kwieAw AMdir haumY myrw ]
kaaeiaa andhar houmai maeraa
When the body is filled with ego and selfishness,

jMmx mrxu n cUkY Pyrw ]
junmun murun n chookai faeraa
the cycle of birth and death does not end.

gurmuiK hovY su haumY mwry sco scu iDAwvixAw ]3]
gurumukh hovai s houmai maarae sucho such dhiaavaniaa
One who becomes Gurmukh subdues egotism, and meditates on the Truest of the True. ||3||

Dhan Dhan Siri Guru Amar Das Ji De Bachan Panna # 363

gur pUry qy pUrw pwey ]
gur poorae thae pooraa paaeae
Through the Perfect Guru, the Perfect Lord is obtained,

ihrdY sbdu scu nwmu vswey ]
hirudhai subudh such naam vusaaeae
and the Shabad, the True Name, is enshrined in the mind.

AMqru inrmlu AMimRq sir nwey ]
anthur nirumul anmrith sar naaeae
One who bathes in the Pool of Ambrosial Nectar becomes immaculately pure within.


Dhan Dhan Siri Guru Nanak Dev Ji De Bachan Panna # 1042

kudriq dyiK rhy mnu mwinAw ]
kudhurath dhaekh rehae mun maaniaa
Seeing the Lord's creative power, my mind remains satisfied.

gur sbdI sBu bRhmu pCwinAw ]
gur subudhee subh brehum pushaaniaa
Through the Guru's Shabad, I have realized that all is God.



sbid mrhu iPir jIvhu sd hI qw iPir mrxu n hoeI ]
AMimRqu nwmu sdw min mITw sbdy pwvY koeI ]


forgive me please

Khalsa ji, and Respected all

Forgot to mention: When you read Bandginama, don't try to read it in one, two or three sittings. It is not a hard book. But there is a lot to think about and relate to your personal life. One chapter at a time is the best way, even going back to a chapter and reading it again. There are many saloks from raags and banis from Siri Guru Granth Sahib to illustrate points. A person has to connect the verses with what "Bir" is saying and to life in general. Don't "study" it like a homework assignment. Absorb it. Take it seriously. "Bir" wrote the book using examples from his own life. He takes you on his journey in order to share personal wisdom. So don't turn it into a federal project with a BIG HUGE OBJECT LESSON. Because reading Bandgi is very pleasant. You will get a understanding of how to weave Satgur and Siri Guru Granth Sahib into your life.
Reference:: Sikh Philosophy Network http://www.sikhphilosophy.net/showthread.php?t=15290
Reference:: Sikh Philosophy Network http://www.sikhphilosophy.net/showthread.php?t=15290

I am making a master list of readings from Soul Jyot on this subject. At some point I will figure out how to post it. Maybe in this thread. A lot of good reading there too.

aad0002and All others,

This is precisely the difficiency of this book, you need to weave yourself into Satgur and Siri Guru Granth Sahib and not the other way round. You need to weave into the Sat to become SAT and not to weave SAT into your WAY OF LIFE.

The Author has Deviousily done what you are intending to follow. By following him you can become Ranbir Singh Bir and not God. Please think about it.

I see it no different to what Gyani Jarnail Singh has done in the translation of "Sidh Ghost"
or
Gurpreet Singh Sumra, the author of


there any Kaljug/Darage? Was there any Satjug?
Please do not manipulate Gurbani to justify your way of life or thinking. Manipulate yourself so that you may trodden on the way of our Gurus. Hunt wisely. Time is precious.

This is my humble opinion. Please follow your own hearts.