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Gurmat Vichaar
Gurmat Vichar - Discussions
Simran And Sikhi (Karminder Singh Dhillon)
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<blockquote data-quote="gur_meet" data-source="post: 197862" data-attributes="member: 10945"><p>ActsOGod ji had asked a question in the thread "How to Do Simran" which stands merged with this thread. although his question put on 11th june asking for help in simran. It is not visible now . reading that I decided to share. My typing is slow and and also being busy in worldly affairs so here I am sharing my experience of beginning part of simran which is quite relevant and would prove helpful.</p><p>What is being shared is guru guided practical experience.</p><p>I am not a Sikh scholar but definitely study books so as to understand gurbani's nuances better for application. There were many questions in my mind. The Sikh katha wachaks talked about importance of simran but no one explained process of simran. so for learning how to do simran and so for answers i started reading books by Sikh writers and tikas. Search was for tips which are called a Dhool of Gursikhs. A small hint and forward step is made. This was years back and I don't recollect the exact sequence. So without talking about amritvela , nitnem , listening to shabads etc i am moving directly to relevant points being shared. These were small hints found after sifting through many books being practical experience shared by other gursikhs .</p><p>First is to let go of all doubts, questions etc. And to let go of even the thought that ‘you are not worthy as there are so many shortcomings. ". </p><p>Second waheguruji being formless can only be perceived by feeling, so tip was just feel HIS presence even though initially one does not feel the presence. This is known as Hazuri. This was done by me while doing nitnem. There was no hurry to finish the nitnem path. I remember once taking many days to even finish sukhmani sahib. </p><p>There was also a tip to think you are reading gurbani to guru who is listening ( this I tried to follow initially but stopped ).</p><p>Third is “listening to your own voice while doing waheguruji simran “. This pulls your awareness inside. Slowly one get used to keeping the awareness inside. When I did it repeatedly the awareness settled of its own accord behind the eyes within the head. I found this to be a good factor in detachment. One can connect within; eyes can remain open and the worldly work which is automatic can be done except like talking. </p><p>I do hear talk of some Sikhs telling ‘keep your attention at heart”. A few say between brows. But I found the natural place to be within the head as ears are also nearby. The so ignored other points of focus were ignored. </p><p>At first you voice the words and hear it. Later the the waheguru jap is done within without voicing the sound and is heard within.</p><p>Last point being shared is important for one who is beginning simran as well as for a higher level. The progress is in steps and the next step is the aim or goal in of the Jap. The word Jap means to repeat again and again. Jap thus has a purpose. This repetition is the dry part. There are doubts. The goal looks elusive even non-existent. Doubts all the way. There is no Ras (anand) in the jap. The Sikh keeps up the effort (udham). Then with guru’s grace the goal becomes an experience. The practical example is needed here to explain.</p><p>In the below Shabad Gurbani says that </p><p>ਸਾਜਨੜਾ ਮੇਰਾ ਸਾਜਨੜਾ ਨਿਕਟਿ ਖਲੋਇਅੜਾ ਮੇਰਾ ਸਾਜਨੜਾ ॥</p><p>Saajanarraa Maeraa Saajanarraa Nikatt Khaloeiarraa Maeraa Saajanarraa ||</p><p>Friend, my Friend - standing so near to me is my Friend!</p><p>ਜਾਨੀਅੜਾ ਹਰਿ ਜਾਨੀਅੜਾ ਨੈਣ ਅਲੋਇਅੜਾ ਹਰਿ ਜਾਨੀਅੜਾ ॥</p><p>Jaaneearraa Har Jaaneearraa Nain Aloeiarraa Har Jaaneearraa ||</p><p>Beloved, the Lord my Beloved - with my eyes, I have seen the Lord, my Beloved!</p><p>ਨੈਣ ਅਲੋਇਆ ਘਟਿ ਘਟਿ ਸੋਇਆ ਅਤਿ ਅੰਮ੍ਰਿਤ ਪ੍ਰਿਅ ਗੂੜਾ ॥</p><p>Nain Aloeiaa Ghatt Ghatt Soeiaa Ath Anmrith Pria Goorraa ||</p><p>With my eyes I have seen Him, sleeping within each and every heart; my Beloved is the sweetest ambrosial nectar.</p><p>ਨਾਲਿ ਹੋਵੰਦਾ ਲਹਿ ਨ ਸਕੰਦਾ ਸੁਆਉ ਨ ਜਾਣੈ ਮੂੜਾ ॥</p><p>Naal Hovandhaa Lehi N Sakandhaa Suaao N Jaanai Moorraa ||</p><p>He is with all, but he cannot be found; the fool does not know His taste.</p><p>ਮਾਇਆ ਮਦਿ ਮਾਤਾ ਹੋਛੀ ਬਾਤਾ ਮਿਲਣੁ ਨ ਜਾਈ ਭਰਮ ਧੜਾ ॥</p><p>Maaeiaa Madh Maathaa Hoshhee Baathaa Milan N Jaaee Bharam Dhharraa ||</p><p>Intoxicated with the wine of Maya, the mortal babbles on about trivial affairs; giving in to the illusion, he cannot meet the Lord.</p><p>ਕਹੁ ਨਾਨਕ ਗੁਰ ਬਿਨੁ ਨਾਹੀ ਸੂਝੈ ਹਰਿ ਸਾਜਨੁ ਸਭ ਕੈ ਨਿਕਟਿ ਖੜਾ ॥੧॥</p><p>Kahu Naanak Gur Bin Naahee Soojhai Har Saajan Sabh Kai Nikatt Kharraa ||1||</p><p>Says Nanak, without the Guru, he cannot understand the Lord, the Friend who is standing near everyone. ||1||</p><p>ਰਾਮਕਲੀ (ਮ: ੫) ਗੁਰੂ ਗ੍ਰੰਥ ਸਾਹਿਬ : ਅੰਗ ੯੨੪ page 924.</p><p></p><p>The words “ਸਾਜਨੜਾ ਮੇਰਾ ਸਾਜਨੜਾ ਨਿਕਟਿ ਖਲੋਇਅੜਾ ਮੇਰਾ ਸਾਜਨੜਾ ॥ The feeling of presence of Waheguruji is not a part of general experience. The illusion is so strong and the attraction of worldly affairs ever keeps one engrossed. But these are words of Gurbani. These words are absolute truth for the Gursikh. So having faith in the gurbani words the jap of gurbani shabad is done. The pungtee or pungtees repeated again and again. When I shifted to Waheguru jap then the HIS presence as indicated by gurbani words were the aim. Ignoring doubts and the dry part the time comes when the feeling is out and visibly felt. </p><p>The feeling does not go now. It comes back the moment Waheguru word is uttered. It is simran now. Both are together.</p><p>Simran is a mix of Jap and vichar. So the word JAP which first comes after Gurparsad and before Aadh Sach Jugaadh Sach is very important. </p><p>It enables the Sikh to cross two main obstacles. One is of linear time. In the world there is cause and effect sequence. We expect the same in spiritual world. We do not see the result as the result lies in the timeless world. The Sach (truth) is beyond time, ever same and is thus timeless. The jap crosses this boundary and as Gur parsad the inner connection is made.</p><p></p><p>What I have shared is practical experience after reading a fellow Sikhs words relevant for beginning simran. Hoping this part of experience could be relevant . There are better Sikhs in this forum . If it does not match any of their experience so I am open to correction.</p></blockquote><p></p>
[QUOTE="gur_meet, post: 197862, member: 10945"] ActsOGod ji had asked a question in the thread "How to Do Simran" which stands merged with this thread. although his question put on 11th june asking for help in simran. It is not visible now . reading that I decided to share. My typing is slow and and also being busy in worldly affairs so here I am sharing my experience of beginning part of simran which is quite relevant and would prove helpful. What is being shared is guru guided practical experience. I am not a Sikh scholar but definitely study books so as to understand gurbani's nuances better for application. There were many questions in my mind. The Sikh katha wachaks talked about importance of simran but no one explained process of simran. so for learning how to do simran and so for answers i started reading books by Sikh writers and tikas. Search was for tips which are called a Dhool of Gursikhs. A small hint and forward step is made. This was years back and I don't recollect the exact sequence. So without talking about amritvela , nitnem , listening to shabads etc i am moving directly to relevant points being shared. These were small hints found after sifting through many books being practical experience shared by other gursikhs . First is to let go of all doubts, questions etc. And to let go of even the thought that ‘you are not worthy as there are so many shortcomings. ". Second waheguruji being formless can only be perceived by feeling, so tip was just feel HIS presence even though initially one does not feel the presence. This is known as Hazuri. This was done by me while doing nitnem. There was no hurry to finish the nitnem path. I remember once taking many days to even finish sukhmani sahib. There was also a tip to think you are reading gurbani to guru who is listening ( this I tried to follow initially but stopped ). Third is “listening to your own voice while doing waheguruji simran “. This pulls your awareness inside. Slowly one get used to keeping the awareness inside. When I did it repeatedly the awareness settled of its own accord behind the eyes within the head. I found this to be a good factor in detachment. One can connect within; eyes can remain open and the worldly work which is automatic can be done except like talking. I do hear talk of some Sikhs telling ‘keep your attention at heart”. A few say between brows. But I found the natural place to be within the head as ears are also nearby. The so ignored other points of focus were ignored. At first you voice the words and hear it. Later the the waheguru jap is done within without voicing the sound and is heard within. Last point being shared is important for one who is beginning simran as well as for a higher level. The progress is in steps and the next step is the aim or goal in of the Jap. The word Jap means to repeat again and again. Jap thus has a purpose. This repetition is the dry part. There are doubts. The goal looks elusive even non-existent. Doubts all the way. There is no Ras (anand) in the jap. The Sikh keeps up the effort (udham). Then with guru’s grace the goal becomes an experience. The practical example is needed here to explain. In the below Shabad Gurbani says that ਸਾਜਨੜਾ ਮੇਰਾ ਸਾਜਨੜਾ ਨਿਕਟਿ ਖਲੋਇਅੜਾ ਮੇਰਾ ਸਾਜਨੜਾ ॥ Saajanarraa Maeraa Saajanarraa Nikatt Khaloeiarraa Maeraa Saajanarraa || Friend, my Friend - standing so near to me is my Friend! ਜਾਨੀਅੜਾ ਹਰਿ ਜਾਨੀਅੜਾ ਨੈਣ ਅਲੋਇਅੜਾ ਹਰਿ ਜਾਨੀਅੜਾ ॥ Jaaneearraa Har Jaaneearraa Nain Aloeiarraa Har Jaaneearraa || Beloved, the Lord my Beloved - with my eyes, I have seen the Lord, my Beloved! ਨੈਣ ਅਲੋਇਆ ਘਟਿ ਘਟਿ ਸੋਇਆ ਅਤਿ ਅੰਮ੍ਰਿਤ ਪ੍ਰਿਅ ਗੂੜਾ ॥ Nain Aloeiaa Ghatt Ghatt Soeiaa Ath Anmrith Pria Goorraa || With my eyes I have seen Him, sleeping within each and every heart; my Beloved is the sweetest ambrosial nectar. ਨਾਲਿ ਹੋਵੰਦਾ ਲਹਿ ਨ ਸਕੰਦਾ ਸੁਆਉ ਨ ਜਾਣੈ ਮੂੜਾ ॥ Naal Hovandhaa Lehi N Sakandhaa Suaao N Jaanai Moorraa || He is with all, but he cannot be found; the fool does not know His taste. ਮਾਇਆ ਮਦਿ ਮਾਤਾ ਹੋਛੀ ਬਾਤਾ ਮਿਲਣੁ ਨ ਜਾਈ ਭਰਮ ਧੜਾ ॥ Maaeiaa Madh Maathaa Hoshhee Baathaa Milan N Jaaee Bharam Dhharraa || Intoxicated with the wine of Maya, the mortal babbles on about trivial affairs; giving in to the illusion, he cannot meet the Lord. ਕਹੁ ਨਾਨਕ ਗੁਰ ਬਿਨੁ ਨਾਹੀ ਸੂਝੈ ਹਰਿ ਸਾਜਨੁ ਸਭ ਕੈ ਨਿਕਟਿ ਖੜਾ ॥੧॥ Kahu Naanak Gur Bin Naahee Soojhai Har Saajan Sabh Kai Nikatt Kharraa ||1|| Says Nanak, without the Guru, he cannot understand the Lord, the Friend who is standing near everyone. ||1|| ਰਾਮਕਲੀ (ਮ: ੫) ਗੁਰੂ ਗ੍ਰੰਥ ਸਾਹਿਬ : ਅੰਗ ੯੨੪ page 924. The words “ਸਾਜਨੜਾ ਮੇਰਾ ਸਾਜਨੜਾ ਨਿਕਟਿ ਖਲੋਇਅੜਾ ਮੇਰਾ ਸਾਜਨੜਾ ॥ The feeling of presence of Waheguruji is not a part of general experience. The illusion is so strong and the attraction of worldly affairs ever keeps one engrossed. But these are words of Gurbani. These words are absolute truth for the Gursikh. So having faith in the gurbani words the jap of gurbani shabad is done. The pungtee or pungtees repeated again and again. When I shifted to Waheguru jap then the HIS presence as indicated by gurbani words were the aim. Ignoring doubts and the dry part the time comes when the feeling is out and visibly felt. The feeling does not go now. It comes back the moment Waheguru word is uttered. It is simran now. Both are together. Simran is a mix of Jap and vichar. So the word JAP which first comes after Gurparsad and before Aadh Sach Jugaadh Sach is very important. It enables the Sikh to cross two main obstacles. One is of linear time. In the world there is cause and effect sequence. We expect the same in spiritual world. We do not see the result as the result lies in the timeless world. The Sach (truth) is beyond time, ever same and is thus timeless. The jap crosses this boundary and as Gur parsad the inner connection is made. What I have shared is practical experience after reading a fellow Sikhs words relevant for beginning simran. Hoping this part of experience could be relevant . There are better Sikhs in this forum . If it does not match any of their experience so I am open to correction. [/QUOTE]
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Gurmat Vichaar
Gurmat Vichar - Discussions
Simran And Sikhi (Karminder Singh Dhillon)
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