Nam Japna (Meditation or contemplation on the Name of God)

Nam Simran is the only way to attain unity with God.

Guru Nanak Dev established God’s golden rules for leading a pure and pious life. He preached the concepts by practically enforcing them in his life first.

A great stress is given on Nam Simran in Sikhism. A Sikh is required to lead a virtuous, pure and pious life. This virtue can be attained by always remembering and repeating name of God with full concentration, breath by breath. Nam will create love and affection for all those who are created by God. It is strongly believed that a pious person would be compassionate and contended. He will aspire to serve the needy. He will have no enmity with any one as he knows that God lives in every human being. Hurting of humanity would hurt God.

So serve His Creation to serve God and remember Name of God day and night. The mortal can attain God by living in Him, by dying in Him, by Naming Him and in loving Him

Sikhism believes in worshipping One God (Puja Akal Ki) who lives every where and in hearts of all. Every Sikh is required to worship Shabad and adore God’s Name. The Name of God washes away the dirt of mind. Sikhism believes in observance of both Bani and Bana.
Higher truth is not experienced through the normal process by an average person. Higher truth is not mere fantasy or hallucination of philosophical speculation that comes into the mind of a person but it is in fact an experience undergone through practice of psychosomatic discipline, Simran and regulated Saadhna.

“Recognize thyself
O' vicious mammon worshipper recognize thy origin. This body is made from blood and semen and shall be taken to fire. According to true mark on the brow (fate), the body is in the power of breath.”

swkq inrguixAwirAw Awpxw mUlu pCwxu ]
rkqu ibMdu kw iehu qno AgnI pwis iprwxu ]
pvxY kY vis dyhurI msqik scu nIswxu ]
(63)

Sikhs are directed to concentrate their minds on God, to reflect on God's virtues such as love, benevolence, and kindness. Sikhs practice this to inculcate such virtues into their own character. This can be done by reciting Gurbani, by listening to the singing of hymns from Gurbani, or by sitting in a quiet place and attentively thinking of God, forgetting all else.

Through this constant meditation, and not simply the repeating of a mantra, Sikhs develop a feeling of affection and love for humanity. Such a person does not merely talk about the brotherhood of humanity but actually tries to feel it continuously throughout their life. The thought of being a member of this human family becomes stronger and stronger and soon this fact is reflected in the daily behavior of the devotee. Such a Sikh derives immense pleasure and satisfaction by observing the presence of God in every human being.

This achievement or realization changes the thinking and behavior of such persons and instead of hurting others, they enjoy utilizing their life serving society. They cannot think of doing any act to harm others, because they "see" the living God inside every human being. This is why Nam is given the highest priority in the Sikh faith.


source: All About sikhs.com

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~~~**Jap mun Satnaam sda Satnaam...sda satnaam sda satnaam.....~~~

A Guide to Naam - Simran

Simran is the ladder leading to God. It is heard to climb heavenward without Naam. Some masters conceive simran to be the essence of worship. By the study of spiritual books, by hearing the words of pure souls, we are prompted to be at one with God. Through Simran we begin to walk on the path leading to God. Studying the Guide To London, wakes the desire to visit London, but to do so we must leave our home and undertake a voyage. Simran is the souls voyage to the heavens. The divine knowledge that we acquire through Simran, becomes part and parcel of our being. Without Simran, knowledge sharpens our mind and worsens our previous state. There is a world of difference between a hair-splitting philosopher, and those who, through Simran, acquire divine knowledge. The teachings of good souls and the words of Mahapursh in books cannot by themsleves create faith. He alone can have the fortitude [1.the strength to bear misfortune, pain, etc. calmly and patiently; firm courage 2.SYN.—fortitude refers to the courage that permits one to endure patiently misfortune, pain, etc. [to face a calamity with fortitude]; grit applies to an obstinate sort of courage that refuses to succumb under any circumstances; backbone refers to the strength of character and resoluteness that permits one to face opposition unflinchingly; pluck and guts (see GUT, n. 7a) both refer originally to visceral organs, hence pluck implies a strong heart in the face of danger or difficulty and guts, an informal word, suggests the sort of stamina that permits one to “stomach” a disagreeable or frightening experience See also PATIENCE —ANT. cowardice]to be sawn in half who has firm faith in union with God after death. He alone can mock death, who is at one with the source of life.

1
Simran washes and purifies the mind and helps it to concentrate. The wondering mind is feeble, the concentrated mind is strong and capable of deep thought. Only Simran provides the most convenient and effective means for concentration.
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In the concentrated state of mind, Simran creates a yearning to realise God. Simran, unlike other methods, helps us to be at one with our original self, which automatically results in the dislike for wordly pleasures.
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It creates a wondrous ecstasy in the soul, and the greater the ecstasy, the greater the aversion to sensual pleasures.
4
The concentrated mind tries to know and realise the soul and the Infinate Soul.
5
Simran saves the mind from wavering. It stabilises its concentration and does not permit its derailment.
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Simran tends to keep God’s attributes constantly before us and thus these permeate our being.
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Simran lightens and calms the mind
8
Simran exterminates the illusion of egoism and selfness.
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It makes the mind at one with God.
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Only Sikhism truly shows the full glory and relevance of Naam Simran as revealed by Guru Nanak Dev Ji.

Gurbani comprises the daily recitation of the prescribed portions of our daily prayers, repetition of a particular verse or verses, and participation in sangat kirtan singing. The average mind wonders and is full of dreams and fantasies. Gurbani transforms and purifies the ideas, and helps us understand the teachings of the Gurus. Thereby, we are led to remember God. Thus when we concentrate on Gurbani our baser thoughts are purified and we are then blessed with heavenly sights, which produce an ecstatic feeling.

To recite the prescribed daily prayers, to resort to a Gurdwara to listen to kirtan, or God’s praises is what devout Sikhs do. But earnest spiritual seekers must practise Naam also. The sacred Word gives us a glimpse of the kingdom of God, of Sachkhand. But though the Sacred Word gives us a vision of the peace and beauty of that realm of the spirit, it is Naam alone that can groom us to take our place in it. Those who seek to dwell in God’s realm, must seek refuge in Naam.

To travel over land we require a car or train, but for an aerial journey we need an aircraft.

Similarly, in life, we need the assistance of Gurbani and if we wish to soar to the realm of the spirit, we need naam. In its contact with the world, the soul cannot remain unsullied, unless it is inspired by gurbani. But if the soul wishes to fly Godward, it requires the wings of Naam. Initially one must create love for gurbani and step by step, one should start practising Naam alongside it.

In the initial stages we should recite aloud gurbani or else the mind will not be able to concentrate upon it. And as the mind becomes anchored we can read gurbani in an undertone, till eventually we can recite it mentally. This method is suggested by many mahapursh who hold the view that progress in stages helps ultimately to read gurbani in silence, which paves the way for the practise of Naam.

The prescribed daily routine of gurbani recitation should of course be gone through, but devotees should also try to progress with Guru Granth Sahib Ji with intelligent care. We cannot grasp the core of Guru Ji without two or three carefull readings from end to end. In Guru Granth Sahib Ji there is light for every spiritual stage, and if we only try, we can find usefull paths suited to our individual needs. If we study Guru Ji thus, we are guided by them at each step, as a living teacher guides our footsteps. At first one is astonished at the close inter-connection between the soul and Guru Granth Sahib Ji, which seem to answer your problems as they arise.

If we go repeating a verse, its sense becomes rooted in our mind, the mind is moulded accordingly, and when it is thus moulded, it is bound to assume the corresponding form is due course.

Many intelligent people labour under a delusion about Naam. They do not understand the scientific truth underlying it, and in a way they are justified in their scepticism, for it is impossible to realise the potency of Naam without actually practising it. How can we know the taste of something that we have never tasted? The best way to thoroughly understand the philosophy of Naam............................. is to practise it.

Another problem about Naam is that the initial stages are so difficult and puzzling that few people take to it, but we must bear in mind that diamonds are found in hard rocks, and pearls in the mouths of oysters.

As soon as the name of any object is mentioned, its form, attributes, nature and our reaction to it rush into our minds. Name a friend and you have before your minds eye his form, nature and all the memories associated with him Similarly, if we repeat God’s Name, His attributes, as conceived by us, can be visualised. Through the study of gurbani and by listening to the discourses of holy men, we form some sort of mental picture of God. As we repeat God’s Name, this picture grows clearer to us. Even if we have no mental concept of God, by repetition of His Name, His attributes are realised, and so we go on doing so, His attributes are slowly assimilated by us. It is a peculiar quality of our mind that if something impresses us profoundly, and if we aspire to be shaped in the same pattern, we are gradually moulded accordingly.

Guru Ji says “You are moulded in the form of what you adore”

The edifice of Naam has been raised on this natural trait of the mind. In the hottest weather, if we visualise snow capped mountains and we concentrate on this mental vision – cold blasts or air, people shivering – we shall in time begin to feel cold ourselves, or at any rate the intensity of the heat will diminish. Through repetition of God’s Name, we begin to be moulded in His pattern and we begin to assimilate His virtues.

Naam is essential if the mind is to remain in repose. Naam is a sort of train, aeroplane or ladder leading to God. It is the key that unlocks the gate to Heaven. Adoration begins with Naam and Naam leads to perfection. Guru Granth Sahib Ji uses the word Naam many times. Naam has been used for simran and also for the spiritual stages resulting from it. There, Naam signifies the realisation of the end as also the means adopted. Just as when we see a magnificent palace, we might remark “How great is the power of money,” similarly, the blissful condition produced by Naam is also called Naam.

Naam can be practised at any time and anywhere, but, in the initial stages it would be prudent to practise in a secluded place with a peaceful and tranquil mind. Beautiful surroundings – a river bank, the foot of a hill, a garden – are conductive to turning thoughts towards God. If such natural surroundings are not available we might resort to a special room reserved for simran. After some time we will associate the room with reverence and devotion. It is a place of pilgrimage where one can wash away the dirt of the mind and imbibe a fresh spiritual impulse. Incense, flowers and perfumes induce a spiritual urge and aura. When we have made sufficient progress in the realm of Simran, it is immaterial where we turn to God.

Amritwella period of the early morning is believed to be the best time for Naam. During these hours there is perfect silence and calm in nature and the attuned mind is in raptures in His unity effortlessly and without disturbance. This period is also called the Brahm hour or heavenly time. When we have sufficiently advanced in simran, we become accustomed to it at all hours and no rigid schedule is necessary. In the last stage, simran is life and life is simran. A break in simran, as Guru Gobind Singh Ji has said is tantamount to the agony of dwelling near the hole of a cobra.

In the initial stages we would do well to practise Naam seated. In seclusion one should squat cross legged on the floor in an erect position even if it is slightly inconvenient at first. To avoid fatigue a cushion may be used to sit upon. When practising simran we must observe the golden rule of alert concentration on God. When the spiritual seeker has mastered the preliminary steps he will find that when his mind descends from a higher spiritual plane and he is again conscious of the world around and of his physical frame, he will find it easier to control his body and mind if he is sitting upright.

When beginning the practise of simran, we should do well to think of Guru Nanak Dev Ji’s ideal personality.

In the initial stage of simran we should practise by uttering the Divine Name aloud. If this fails to result in mental concentration we might resort to the beads of the rosary. Subdued utterance of the Divine Name and listening to its sound helps us concentrate. At first the mind does wander and concentration is difficult to attain. In this tug-of-war, irrelevant thoughts are bound to occur but one need not despair, as Guru Arjun Dev Ji says “There is no escape except through Simran.” We may select any of God’s names according to our creed or faith because all names are sacred. Personally I would use the word “Waheguru” for simran and recommend it to all Sikhs. All other names, Ram, Raheem, Allay, Madho symbolise a particular attribute of God and when a spiritual seeker grows conscious both of the immanence and glory of God he would not like to call God by a name that is indicative of only one attribute. It would be like referring to the ocean as a cup or bowl, it would diminish the area of one who is meditating on the All-Pervasive.

The great poet/author of Suraj Parkash Bhai Santokh Singh and many other writers expound the meaning of the word “Waheguru.” Bhai Gurdas Ji says that Guru Nanak Dev Ji originally recited the word of “Waheguru”.

Waheguru sach manater sunia….. 1st Var of Bhai Gurdas Ji.
Waheguru gur mantar hai jap hauimai koi …. 13th Var.

In the preliminary stages many seekers of the truth, while resorting to the simran of “Waheguru” fix their mind on Guru Nanak Dev Ji or Guru Gobind Singh Ji but they have to face a great difficulty in the final stages. One may have a picture of Guru Nanak Dev Ji before your eyes while doing simran, at first this device proves useful in promoting concentration. As one progresses one may visualise the picture scintillating with sparks of light as if Guru Ji were present in the flesh, and your joy knows no bounds. Whenever you choose you get a glimpse of Guru Ji.


When the state develops further it becomes hard to contemplate God in His transcendence, while our union with Him is the climax of spiritual growth. When one now tries to concentrate on the formless one, there rises before you a picture of Guru Ji, and it is only with great effort, greater then the effort to bring a picture of the Guru in the mind, to break this habit. It is therefore essential to reflect on the Formless God from the very outset, else difficulties arise. The concentration and meditation should therefore be only on the Guru’s shahad and the seeker should dwell on His Name by process of meditation.

Second Stage.

Repetition on the Name at times leads to automatic mental simran: the lips cease to move and yet mental simran progresses. This induces mental peace and joy. As we grow spiritually mental simran will always progress unceasingly. The physical aspect of simran ends and mental repetition continues day by day. The external attractions and distractions begin to drop while mental harmony with Him begins. All the powers of the mind, which were diffused in external objects begin to be concentrated through sweet soft mental sinran. The seeker perceives a flood of mental peace through his whole body; the mind is at rest, the lips are motionless and yet mental simran continues.
Those who are regular in the recitation of gurbani especially as a mental process taste this joy now and then. But it is far more useful and methodical to get to the stage of mental simran through the repetition of Naam. Some seekers deeply preplexed in this stage – they could recite gurbani mentally, but when they begin Naam-simran they can only continue for a short period. At this stage if we accustom ourselves to the practise of Simran with our every breath it brings much joy. As we intake we mentally utter “Wah” and when we exhale we utter “Guru.” The lips do not move, this is mental simran and we practise Naam with our every breath, this is the second stage.
The Third Stage.

Mental Simran promotes concentration and the gentle sound the mental Simran creates within our being becomes more audable. The sounds of the external world are drowned in the sound of Simran within. We hear nothing but the music of Simran within. The music is pitched at such a high key that even when travelling on a train moving at high speed, for the person practising mental Simran the rattle of the wheels is inaudible.

The spiritual stage gradually continues to such an extent that we consider even the recitation of mental Simran as superfluous. Then the physical process of Simran ceases, but the mind is now in union with God. Now, both the physical and mental state of Simran ceases and the mind is perfectly at rest. This is called SAHEJ stage, whose peace and bliss defy description.


The true joy of Naam is experienced at this stage. The mind is in a state of inebriation [1to make drunk; intoxicate ,2to excite; exhilarate
adj.drunk; intoxicated n.a drunken person, esp. a drunkard ;in[e#bria$[tion ]
and is full of unfathomable bliss, and the joys of the world stand no comparison to it and pale into insignificance. Sant Attar Singh Ji once said “This spiritual stage is superior to the previous stages and the very object of Simran is to attain this state of peace. Let the mind remain in the state of Sahej as long as it will stay there. When it descends take to Simran, and through simran it could regain the same ideal state of Sehaj. In the course of time, the mind will ever abide in the state of ceaseless mental peace and bliss.”

The seeker labours under another illusion. In this spiritual state he fall into a state of “Sukh Nindra” or Sleep of Ease, which the yogis call the sleep of Tandra. In this stage we live as in a sweet dreamless sleep when all thought is absent. But the devotee must beware of this sleep and remain poised in the state of Sahej. This sleep of Ease blocks the way to further spiritual progress, and labouring under a delusion, we fancy that this is the culminating stage of spiritual advancement.

In this state of Sahej the seeker perceives within himself many centres where consciousness could rest in a state of concentration and when him mind is diverted to such centres he feels unfathomable joy. As compared with this supreme bliss the pleasures of the world are nothing. The love and union of a man and woman is supposed to be delightful, but, the seeker finds in Sahej that indescribable unfathomable bliss of exhilaration and invigorating buoyancy that defies description.

There are six centres in the body where consciousness is concentrated; a little below the navel, the heart, the neck, midway between the nose and eyes and the cortex of the brain. When consciousness is concentrated in the cortex of the brain, bliss is unbounded and mind feels the intoxication of joy. The Gurus call this Dasam Duar, or the tenth gate. Impatience to reach this marvellous centre is not desirable. Only the ideal seeker can aspire to reach this centre. When one reaches this centre one derives infinite delight and are averse to returning to our normal waking condition. We enter into a Samadhi or trance like state and some pure souls can shed their mortal frame while in this stage. Those who attain this stage are not much interested in worldly affairs. Descending from this stage one feels like a stranger and perceives that humanity in general is on the wrong track. Some say that householders should not indulge too much in the excess of smadhi for it tends to create too much detachment from worldly affairs and one feels disinclined to throw one’s whole heart into normal matters.


30.12.2007
E. & O. E

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~~~**Jap mun Satnaam sda Satnaam...sda satnaam sda satnaam.....~~~

Jaisa sevai taisa hovei. (SGGS)

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.

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 -

30.12.07.

Source:
http://www.sikhreview.org/july2000/naam.htm

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~~~**Jap mun Satnaam sda Satnaam...sda satnaam sda satnaam.....~~~

Some quick comments:

Much of this seems to focus on prayer and meditation etc. If one spends ones life just in prayer and meditation then is he/she not shying away from reality and life and hence truthful living?

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Randip Singh
Sikh History Website

"Let no man be proud because of his caste/race (Jaat).
For the man who has God in his heart, he alone is the true Brahmin.
O stupid fool, be not proud of your caste/race (Jaat), by this pride many sins arise.
Everyone says there are four castes/races (Jaat), but they are all created from the Lords seed (essence).
All men are moulded from the same clay, but the potter has fashioned it into vessels of numerous forms.
By joining the five elements, the form of the body is made, no one can say that the element is less in one and more in another" Pg 1128 SGGS

Naam-Simran and other spritual Practices

Earnest spiritual practices — meditation (Naam-Simran or Japa) truthful living, selfless service, selfless love and compassion for all, detachment, devotion, diligent study of the scriptures to know the Truth, Self-inquiry, introspection, Holy Company ("Saadh-Sangat"), being content in all situations etc. — performed with conviction, concentration and humility is said to awaken the Divine Grace and Self-knowledge ("Aatm-Giaan") within; enabling one learn how to use the nutcracker of intuitive perception to crack open the hard shell of the language and ambiguity to get at the kernels of the underlying Truth in the scriptures. The edict of the SGGS is: without realization of Truth, one cannot link back to his True Being within.

The Gurbani has a simple message: there is One, All-pervading God. He is our own Self within the body. The purpose of human life is to understand and know this Truth while alive, "here" and "now", through self-purification and self-observation. Only then we can take off from the levels of ignorance, falsehood and selfishness (negativity and defilements) into the heights of the state free of Haume (false ego-sense), spontaneity ("Sahaj"), perfection in life ("Jeevan Pada") etc. Therefore, by abandoning the realm of relativist consciousness ("Haume"), and realizing the Truth of our True Nature or godly status ("Joti-Svaroopa"), the Teaching of the SGGS (Gurmat) urges us to: live a Divine Life by becoming a spiritual Being ("the Gurmukh"); make the truthful living the core of one's daily life; make the selfless service to the world our prayer; make selfless love for all the greatest devotion; make compassion and mercy for all the noblest conduct; make unsullied Knowledge, humility and contentment temple withing; enshrine the rosary of meditation in the heart; make harmony, peace and integration within and without; realize that the real Self in me is the Self in all — recognize Oneness with the Universal Spirit; realize and enjoy the true Bliss ("Anand"), Peace or Happiness while living in the body (the state of becoming Pure within, living liberated or "Jeevanmukta") not after death, and so on. Otherwise of what good is any practice of religion, spirituality or reading of the scriptures? Also, of what good is one's reasoning and intellect?


You have rightly pointed out and Gurmat emphasizes truthful living. It advises Gursikhs to engage in honest work, share their earnings with other members of the community and always remember Akal Purakh. With the blessing of the Guru one may be able to have an understanding and guidance of Gur Shabd for wading through the forces of evil in this tempestuous sea of life called world.

Regarding your 'quick comment' :Naam simran/jap has to be practicsed along with the other spritual deeds. However in the Above post the author has even given the time frame within which Simran/jap/meditation is to be carried out.It is prescribed in the post one above your post.

Regards

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~~~**Jap mun Satnaam sda Satnaam...sda satnaam sda satnaam.....~~~

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’.

Sikh80 Ji,

Excellent post.

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Thanks Namjap ji for your kind comments.
===========================
I am posting some material and expect that it should be useful.

universal religion because the practice of Naam
(Simran) requires neither any rituals nor any Karma
Kanda. It requires a person simply to stabilise his
mind (soul) in the remembrance of the Supreme Soul
(Ekonkar of Guru Nanak).

Simran does not differentiate between persons on the basis of religion or nationality. It is a way of life that is based on right conduct and moral values and that ensures a human being the peace of mind in all circumstances. It
is a spiritual science and moral hygiene that cures
the mind of tensions and worries, rids the soul free
of the dross and dirt and clears the conscience of
evil influences (vices).


Source:
http://www.sikhlionz.com/naam.htm

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~~~**Jap mun Satnaam sda Satnaam...sda satnaam sda satnaam.....~~~

Naam Japnah is a mechinism to cultivate Gurmat thought process so that we can thrive by living in the Miri/Piri concept. This Gurmat fulcrum-Sehaj can only be attained by this thought process- our fuel that leads us to the Sikhi Marg.

If Naam Japnah does not create this, then there are a couple of glitches in our mechanisim.

Tejwant

Extracts from Life of a devotee in relation to naam Jaap

Upasak Ka Anteric Jeevan - English Version


It is indeed befitting that the devotee of ‘Ram-Naam’ makes Its ‘jaap’ (i.e. Ram-Naam’s jaap) an integral part of his life. ‘Naam-jaap’ ought to be accorded highest priority in one’s daily routine. Those devotees who worship the Lord’s name and devoutly undertake daily remembrance of ‘Ram-Naam Mantra’ as a rule and who have gained immensely from it, counsel us from their experience to daily practise ‘Naam-jaap’ in excess of ten thousand.

The mode of bestowing and receiving initiation in our ‘Satsang’ is a mystical phenomenon wherein ‘Ram-Naam’ - the vibrant and celestial ‘mantra’ - is reposed (by the ‘Guru’) in the inmost recesses of the Saadhak’s being as an act of self-willed divine benediction. As it is, constant remembrance (adoration) of ‘Ram-Naam’ is akin to the adoration (veneration) of the ‘mantra’. Practised as such, this ‘mantra-yog’ (spiritual practice) imparts happiness and is easier to attain as also more fruitful than other forms of yogic practices. The more awakened, livelier and stronger the faith a ‘Saadhak’ has in the effectiveness of ‘Ram-Naam Mantra’, the ****her is he bound to progress on the spiritual path.

En route this spiritual pilgrimage, Sri Ram, being the presiding deity of this ‘mantra’, is Himself the facilitator and guide. The devotee practising ‘mantra-jaap’ should have the firm faith that by doing this, he is bringing himself closer to Sri Ram and is rightly becoming the recipient of His Grace. The devotee who practises ‘jaap’ with such a conviction is sure to attain oneness with the all-pervading Spirit of the Universe. Such is the significance of ‘mantra-yog’.

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~~~**Jap mun Satnaam sda Satnaam...sda satnaam sda satnaam.....~~~

a really excellent thread... thanks so much for all of the valuable input.

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