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Gurbani (14-53)
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Pahre (74-78)
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ਰਾਗੁ ਮਾਝ | Raag Maajh
Gurbani (94-109)
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ਰਾਗੁ ਗੂਜਰੀ | Raag Goojaree
Gurbani (489-503)
Ashtpadiyan (503-508)
Vaar Gujari (508-517)
Vaar Gujari (517-526)
ਰਾਗੁ ਦੇਵਗੰਧਾਰੀ | Raag Dayv-Gandhaaree
Gurbani (527-536)
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Gurbani (537-556)
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Vaar Bihaagraa (548-556)
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Ghoriaan (575-578)
Alaahaniiaa (578-582)
Vaar Wadhans (582-594)
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Gurbani (595-634)
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Vaar Sorath (642-659)
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Gurbani (660-685)
Astpadhiya (685-687)
Chhant (687-691)
Bhagat Bani (691-695)
ਰਾਗੁ ਜੈਤਸਰੀ | Raag Jaitsree
Gurbani (696-703)
Chhant (703-705)
Vaar Jaitsaree (705-710)
Bhagat Bani (710)
ਰਾਗੁ ਟੋਡੀ | Raag Todee
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Gurbani (721-727)
Bhagat Bani (727)
ਰਾਗੁ ਸੂਹੀ | Raag Suhi
Gurbani (728-750)
Ashtpadiyan (750-761)
Kaafee (761-762)
Suchajee (762)
Gunvantee (763)
Chhant (763-785)
Vaar Soohee (785-792)
Bhagat Bani (792-794)
ਰਾਗੁ ਬਿਲਾਵਲੁ | Raag Bilaaval
Gurbani (795-831)
Ashtpadiyan (831-838)
Thitteen (838-840)
Vaar Sat (841-843)
Chhant (843-848)
Vaar Bilaaval (849-855)
Bhagat Bani (855-858)
ਰਾਗੁ ਗੋਂਡ | Raag Gond
Gurbani (859-869)
Ashtpadiyan (869)
Bhagat Bani (870-875)
ਰਾਗੁ ਰਾਮਕਲੀ | Raag Ramkalee
Ashtpadiyan (902-916)
Gurbani (876-902)
Anand (917-922)
Sadd (923-924)
Chhant (924-929)
Dakhnee (929-938)
Sidh Gosat (938-946)
Vaar Ramkalee (947-968)
ਰਾਗੁ ਨਟ ਨਾਰਾਇਨ | Raag Nat Narayan
Gurbani (975-980)
Ashtpadiyan (980-983)
ਰਾਗੁ ਮਾਲੀ ਗਉੜਾ | Raag Maalee Gauraa
Gurbani (984-988)
Bhagat Bani (988)
ਰਾਗੁ ਮਾਰੂ | Raag Maaroo
Gurbani (889-1008)
Ashtpadiyan (1008-1014)
Kaafee (1014-1016)
Ashtpadiyan (1016-1019)
Anjulian (1019-1020)
Solhe (1020-1033)
Dakhni (1033-1043)
ਰਾਗੁ ਤੁਖਾਰੀ | Raag Tukhaari
Bara Maha (1107-1110)
Chhant (1110-1117)
ਰਾਗੁ ਕੇਦਾਰਾ | Raag Kedara
Gurbani (1118-1123)
Bhagat Bani (1123-1124)
ਰਾਗੁ ਭੈਰਉ | Raag Bhairo
Gurbani (1125-1152)
Partaal (1153)
Ashtpadiyan (1153-1167)
ਰਾਗੁ ਬਸੰਤੁ | Raag Basant
Gurbani (1168-1187)
Ashtpadiyan (1187-1193)
Vaar Basant (1193-1196)
ਰਾਗੁ ਸਾਰਗ | Raag Saarag
Gurbani (1197-1200)
Partaal (1200-1231)
Ashtpadiyan (1232-1236)
Chhant (1236-1237)
Vaar Saarang (1237-1253)
ਰਾਗੁ ਮਲਾਰ | Raag Malaar
Gurbani (1254-1293)
Partaal (1265-1273)
Ashtpadiyan (1273-1278)
Chhant (1278)
Vaar Malaar (1278-91)
Bhagat Bani (1292-93)
ਰਾਗੁ ਕਾਨੜਾ | Raag Kaanraa
Gurbani (1294-96)
Partaal (1296-1318)
Ashtpadiyan (1308-1312)
Chhant (1312)
Vaar Kaanraa
Bhagat Bani (1318)
ਰਾਗੁ ਕਲਿਆਨ | Raag Kalyaan
Gurbani (1319-23)
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ਰਾਗੁ ਪ੍ਰਭਾਤੀ | Raag Prabhaatee
Gurbani (1327-1341)
Ashtpadiyan (1342-51)
ਰਾਗੁ ਜੈਜਾਵੰਤੀ | Raag Jaijaiwanti
Gurbani (1352-53)
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Sehskritee Mahala 1
Sehskritee Mahala 5
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Shaloks Bhagat Kabir
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Swaiyyae Mahala 5
Swaiyyae in Praise of Gurus
Shaloks in Addition To Vaars
Shalok Ninth Mehl
Mundavanee Mehl 5
ਰਾਗ ਮਾਲਾ, Raag Maalaa
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Gurmat Vichaar
Gurmat Vichar - Discussions
Naam Simran & Shabads
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<blockquote data-quote="Archived_Member16" data-source="post: 53693" data-attributes="member: 884"><p style="text-align: center"><span style="font-size: 18px"><span style="color: #000080"><strong>Discovery of Self through </strong></span></span><em><span style="font-size: 18px"><span style="color: #000080"><strong>Naam-Simran</strong></span></span></em></p><p></p><p> </p><p style="text-align: center"><em><span style="color: #000080"><em>Gulshan Jeet Singh*</em></span></em></p><p><em><span style="font-size: 10px"><span style="color: #000080"><em>* 5-Rampur Mandi Road, Dehradun-248001. U.P.</em></span></span></em></p><p> <em></em></p><p><em><span style="color: #000080">Naam Simran</span></em><span style="color: #000080"> 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.</span></p><p> </p><p><em><span style="color: #000080">Why we must practice ‘Naam simran’</span></em><span style="color: #000080">? Because it brings inner tranquillity. This practice is superior to all other forms of worship. It is at the root of <em>Gurbani</em>. 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 ‘<em>Naam-simran</em>’ is the simplest, a purifier for both mind and heart. It is like the all-pervasive light of the sun.</span></p><p> </p><p><span style="color: #000080">‘<em>Naam-simran</em>’ reins in the mind and intellect <strong>(</strong><em>man aur budhi</em><strong>)</strong> from within, order to understand the physical phenomenal word and transcend its wisdom. <em>Naam</em> is the holiest of the holy; practice of <em>simran</em> destroys the cause of our bondage, namely, our Karma (good or bad actions). Even the greatest sinner attains to the supreme position through <em>Naam-simran</em>. 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 <em>solvent</em> of all problems of this world. No evil can befall one who is engrossed in <em>Naam</em>.</span></p><p> </p><p><span style="color: #000080"><span style="color: red">There are however some pitfalls. Sadly ‘<em>Naam-simran</em>’ has become a topic of discussion rather than of practice amongst our intellectuals. <strong>Argument is the antithesis of meditation</strong>.</span> Efforts for conducting seminars on topic are merely intellectual exercises, missing the <em>Naam</em> - <em>Amrit</em> and initiation. </span></p><p> </p><p><strong><span style="color: #000080">Internalising the Divine Spirit:</span></strong><span style="color: #000080"> The word <strong>‘</strong><em>Naam</em>’ is the object of <em>simran</em> (meditation) whereas the word <strong><em>‘</em></strong><em>Simran’</em></span><span style="color: #000080"> is remembering, uttering, or <em>Jap</em> in meditation. Thus ‘<em>Naam-simran</em>’ is remembrance of God’s <em>Name</em>. The question arises, what or whose name? The simple answer is <em>Satnaam</em> 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 <em>Gurbani,</em> maintain that one must contemplate upon formless God, Infinite God alone, Who is Creator, and dwells everywhere.</span></p><p> </p><p><em><span style="color: #000080">"Life makes it opportune </span></em></p><p><em><span style="color: #000080">To seek the glorious Divine</span></em></p><p><em><span style="color: #000080">The Divine is within and not without</span></em></p><p><em><span style="color: #000080">Properly attune-or One’s out".</span></em></p><p style="text-align: right"><span style="color: #000080">Guru Nanak: <em>Raag Prabhati</em></span></p><p><strong><span style="color: #000080">"</span></strong><span style="color: #000080"><em>niralamb nirahar nehkewal nirbhav tadi lawai</em><strong>"</strong> (....resting mind on the Self, Detached, Hungerless and Fearless God). In an answer to the Siddhas, Guru Nanak replies thus: <strong>"</strong><em>antar bahar eko janai</em><strong>"</strong> - focus the mind upon One Lord (who is One within and outward)</span></p><p> </p><p><span style="color: #000080">Fix thy mind on the Enternal Being, the True </span><em><span style="color: #000080">Purusha" sat-purkh akal murat ridai dharoh dhian".</span></em></p><p> </p><p><em><span style="color: #000080">"Ved puran jas gun gavat tako naam hiai mai dharre<strong>".</strong></span></em></p><p><span style="color: #000080">Guru Tegh Bahadar says, in <em>Raga Gaudi</em>. Enshrine yea His Name in thy heart Whose praise is sung by Vedas and Puranas".</span></p><p><span style="color: #000080">Guru Arjun : </span><em><span style="color: #000080">Sukhmani Raag Gaudi.</span></em></p><p> </p><p><em><span style="color: #000080">"naam ke dhare sagle jant-naam ke dhare khand brahmand</span></em><strong><span style="color: #000080">,</span></strong></p><p><em><span style="color: #000080">Naam ke dhare sagal akar-naam ke dhare puria sabh bhavan."</span></em></p><p><span style="color: #000080">Thy Name (the All Pervading Divine Spirit) is support of all beings, O Lord.</span></p><p><span style="color: #000080">Thy Name is the support of the worlds, verify the Universe.</span></p><p><span style="color: #000080">Thy Name is Support of all life forms.</span></p><p><span style="color: #000080">Yea, Thy Name is the support of all continents and spheres.</span></p><p><span style="color: #000080">The Tenth Master, Guru Govind Singh, defined the objective as follow :</span></p><p><em><span style="color: #000080">"tahi ko dhian parman hie jou tha, ab hai ar agai u jaiv hai</span></em><span style="color: #000080">".</span></p><p> </p><p><strong><span style="color: #000080">A Slow Process</span></strong><span style="color: #000080"> : We must understand that if our meagre and early practice of <em>‘Naam-simran’</em> 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.</span></p><p> </p><p><span style="color: #000080">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 <em>Gurbani</em>. ‘<em>Sat Naam’</em> or ‘<em>Waheguru</em>’ is very powerful <em>jaap</em>; several practitioners reveal that without ‘<em>Satnm, Waheguru’</em> 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 <em>Dhun/Naad,</em> 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.</span></p><p> </p><p><strong><span style="color: #000080">Realisation Within:</span></strong><span style="color: #000080"> By practicing <strong>‘</strong><em>Naam-simran’</em> the seeker of Truth, or Gursikh, comes to know the secret of <em>Gurbani</em> within himself, in second to fourth stage he perceives the finer spring of words, hear cosmic (<em>Naad</em>) sound, next he starts loosening of worldly sense and at last stage the knowledge of Divine Self comes in full effulgence.</span></p><p> </p><p><span style="color: #000080">source: <a href="http://www.sikhreview.org/june2000/naamology.htm" target="_blank"><span style="color: #810081">http://www.sikhreview.org/june2000/naamology.htm</span></a></span></p><p></p><p><span style="color: #000080">++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++</span></p><p></p><p style="text-align: center"><span style="font-size: 18px"><span style="color: #000080"><strong>Spiritual Experience of </strong></span></span><em><span style="font-size: 18px"><span style="color: #000080"><strong>Naam Simran</strong></span></span></em></p><p></p><p style="text-align: center"><em><span style="color: #000080">Tarlochan Singh Mann</span></em><span style="color: #000080">*</span></p><p><em><span style="font-size: 12px"><span style="color: #000080"><strong>*3 New York Avenue, Stonybrook. N.Y. 11790. U.S.A. This is based on Bandgi-nama by Raghbir Singh Bir.</strong></span></span></em></p><p> </p><p><span style="font-size: 12px"><span style="color: #000080">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.<em> Naam - Simran</em> increases concentration and raises levels of consciousness to higher level and unites us with the wonderful Lord, Waheguru.</span></span></p><p> </p><p><span style="font-size: 12px"><strong><span style="color: #000080">Philosophy of Simran:</span></strong><span style="color: #000080"> 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. <em>Gur-Bani</em> by projecting the attributes of God helps us to form some sort of mental picture of God. In <em>Simran </em>when we repeat God’s Name this picture grows clearer to us.</span></span></p><p> </p><p><span style="font-size: 12px"><span style="color: #000080">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.</span></span></p><p> </p><p><span style="font-size: 12px"><span style="color: #000080">Peculiar quality of our mind is that if some thing impresses us profoundly and if we repeatedly aspire, by continuous <em>Simran,</em> to be shaped in the pattern of that thing (may be saint, God), we are gradually moulded accordingly:</span></span></p><p><span style="font-size: 12px"><em><span style="color: #000080">Jaisa sevai taisa hovei. (SGGS)</span></em></span></p><p> </p><p><span style="font-size: 12px"><strong><span style="color: #000080">Methodology of Simran:</span></strong><span style="color: #000080"> Significance and worth of <em>Naam-Simran</em> can be appreciated only by personally practicing Simran persistently, regularly, with patience and perseverance till it becomes a habit, and goes an unceasingly.</span></span></p><p> </p><p><span style="font-size: 12px"><strong><span style="color: #000080">Recommendations for beginners:</span></strong><span style="color: #000080"> Choice of a secluded and fixed place and regular hours help in inculcating <em>Simran</em> habit. A special room, or a niche in a room, reserved for <em>Simran</em> is very conducive. <strong>Time</strong> - 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.</span></span></p><p> </p><p><span style="font-size: 12px"><strong><span style="color: #000080">Body Pasture</span></strong><span style="color: #000080"> - We should squat cross-legged on the floor as erect as possible. The avoid fatigue a cushion may be used.</span></span></p><p> </p><p><span style="font-size: 12px"><strong><span style="color: #000080">Tuning the mind</span></strong><span style="color: #000080"> - It is necessary to guard it from wandering and falling into negative thinking and making the entire <em>Naam-Simran</em> exercise of the day a futile venture <em>Modus-operandi</em> for tuning the mind recommended by the author may be followed or each individual should evolve and adopt his own personalized technique.</span></span></p><p> </p><p><span style="font-size: 12px"><strong><span style="color: #000080">Three Stages of Simran:</span></strong><span style="color: #000080"> The author describes how and why he selected "<em>Wahe-Guru</em>" for Simran in preference to so many other names of God mentioned in Sri Guru Granth Sahib. <strong>The <em>first</em> stage</strong> of <em>Simran</em> is audible <em>Simran</em>. 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. <strong>The <em>second</em> stage</strong> is of mental Simran. When lips cease to move, vocal chords alone help in creating sound rhythm of <strong>Wahe-Guru Shabad</strong>. For convenience the seeker may synchronize the <em>Simran</em> with the rhythm of breathing, regulating the vibrations of respiration. Uttering <em>Wah</em> on inhaling, and uttering "<em>Guru</em>" on exhaling. This mental <em>Simran</em> focuses our attention and increase our concentration which advances spiritual development. <strong>The <em>third</em> stage</strong> - The Gentle sound of mental <em>Simran</em> picks up a higher pitch and becomes louder and louder to the exclusion of all external sounds. Mental <em>Simran</em> ceases and this sound seems to come down from navel and is heard from within our entire being. This concentrated <em>Simran</em> 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 ‘<em>SAHAJ</em>’. From this last stage of <em>Simran</em> first stage of "<em>GYAN</em>’ 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 <em>Simran</em> gives the impression that it is waste of time as there is no worship of God without <em>Simran</em> (2) The seeker is gripped by the sleep of ease called ‘<em>TANDRA</em>’ 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 ‘<em>A Visit to a Gyani’</em> redeemed him from the delusion of ‘<em>TANDRA</em>’.</span></span></p><p> </p><p><span style="font-size: 12px"><span style="color: #000080">The other mystic experiences this writer had are -</span></span></p><p> </p><p><span style="font-family: 'Wingdings'"><span style="font-size: 9px"><span style="color: #000080">l</span></span></span><span style="font-size: 12px"><span style="font-family: 'Times New Roman'"><span style="color: #000080"> Discovery of centers of consciousness within the body including cortex of the brain called ‘<em>DASAM DWAR’</em>.</span></span></span></p><p><span style="font-family: 'Wingdings'"><span style="font-size: 9px"><span style="color: #000080">l</span></span></span><span style="font-size: 12px"><span style="font-family: 'Times New Roman'"><span style="color: #000080"> Seeing glimpses of sweet cool luminosity.</span></span></span></p><p><span style="font-family: 'Wingdings'"><span style="font-size: 9px"><span style="color: #000080">l</span></span></span><span style="font-size: 12px"><span style="font-family: 'Times New Roman'"><span style="color: #000080"> Hearing melodious sounds: <em>punch nad or Anhad nad</em>.</span></span></span></p><p><span style="font-family: 'Wingdings'"><span style="font-size: 9px"><span style="color: #000080">l</span></span></span><span style="font-size: 12px"><span style="font-family: 'Times New Roman'"><span style="color: #000080"> Experiencing sweet smells.</span></span></span></p><p><span style="font-family: 'Wingdings'"><span style="font-size: 9px"><span style="color: #000080">l</span></span></span><span style="font-size: 12px"><span style="font-family: 'Times New Roman'"><span style="color: #000080"> Low gentle rhythmic sound in the brain inducing bliss and lightness of mind.</span></span></span></p><p><span style="font-family: 'Wingdings'"><span style="font-size: 9px"><span style="color: #000080">l</span></span></span><span style="font-size: 12px"><span style="color: #000080"><span style="font-family: 'Times New Roman'"> Getting into peaceful trance/<em>Samadhi.</em></span></span></span></p><p><span style="font-family: 'Wingdings'"><span style="font-size: 9px"><span style="color: #000080">l</span></span></span><span style="font-family: 'Times New Roman'"><span style="font-size: 12px"><span style="color: #000080"> The realization that the universe is the creation of an all-pervading force beyond our comprehension.</span></span></span></p><p></p><p><span style="font-family: 'Arial'"><span style="font-size: 10px"><span style="color: #810081"><a href="http://www.sikhreview.org/july2000/naam.htm" target="_blank">Spiritual Experience of Naam Simran</a></span></span></span></p></blockquote><p></p>
[QUOTE="Archived_Member16, post: 53693, member: 884"] [CENTER][SIZE=5][COLOR=#000080][B]Discovery of Self through [/B][/COLOR][/SIZE][I][SIZE=5][COLOR=#000080][B]Naam-Simran[/B][/COLOR][/SIZE][/I][/CENTER] [CENTER][I][COLOR=#000080][I]Gulshan Jeet Singh*[/I][/COLOR][/I][/CENTER] [I][SIZE=2][COLOR=#000080][I]* 5-Rampur Mandi Road, Dehradun-248001. U.P.[/I][/COLOR][/SIZE] [COLOR=#000080]Naam Simran[/COLOR][/I][COLOR=#000080] 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.[/COLOR] [I][COLOR=#000080]Why we must practice ‘Naam simran’[/COLOR][/I][COLOR=#000080]? Because it brings inner tranquillity. This practice is superior to all other forms of worship. It is at the root of [I]Gurbani[/I]. 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 ‘[I]Naam-simran[/I]’ is the simplest, a purifier for both mind and heart. It is like the all-pervasive light of the sun.[/COLOR] [COLOR=#000080]‘[I]Naam-simran[/I]’ reins in the mind and intellect [B]([/B][I]man aur budhi[/I][B])[/B] from within, order to understand the physical phenomenal word and transcend its wisdom. [I]Naam[/I] is the holiest of the holy; practice of [I]simran[/I] destroys the cause of our bondage, namely, our Karma (good or bad actions). Even the greatest sinner attains to the supreme position through [I]Naam-simran[/I]. 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 [I]solvent[/I] of all problems of this world. No evil can befall one who is engrossed in [I]Naam[/I].[/COLOR] [COLOR=#000080][COLOR=red]There are however some pitfalls. Sadly ‘[I]Naam-simran[/I]’ has become a topic of discussion rather than of practice amongst our intellectuals. [B]Argument is the antithesis of meditation[/B].[/COLOR] Efforts for conducting seminars on topic are merely intellectual exercises, missing the [I]Naam[/I] - [I]Amrit[/I] and initiation. [/COLOR] [B][COLOR=#000080]Internalising the Divine Spirit:[/COLOR][/B][COLOR=#000080] The word [B]‘[/B][I]Naam[/I]’ is the object of [I]simran[/I] (meditation) whereas the word [B][I]‘[/I][/B][I]Simran’[/I][/COLOR][COLOR=#000080] is remembering, uttering, or [I]Jap[/I] in meditation. Thus ‘[I]Naam-simran[/I]’ is remembrance of God’s [I]Name[/I]. The question arises, what or whose name? The simple answer is [I]Satnaam[/I] 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 [I]Gurbani,[/I] maintain that one must contemplate upon formless God, Infinite God alone, Who is Creator, and dwells everywhere.[/COLOR] [I][COLOR=#000080]"Life makes it opportune [/COLOR][/I] [I][COLOR=#000080]To seek the glorious Divine[/COLOR][/I] [I][COLOR=#000080]The Divine is within and not without[/COLOR][/I] [I][COLOR=#000080]Properly attune-or One’s out".[/COLOR][/I] [RIGHT][COLOR=#000080]Guru Nanak: [I]Raag Prabhati[/I][/COLOR][/RIGHT] [B][COLOR=#000080]"[/COLOR][/B][COLOR=#000080][I]niralamb nirahar nehkewal nirbhav tadi lawai[/I][B]"[/B] (....resting mind on the Self, Detached, Hungerless and Fearless God). In an answer to the Siddhas, Guru Nanak replies thus: [B]"[/B][I]antar bahar eko janai[/I][B]"[/B] - focus the mind upon One Lord (who is One within and outward)[/COLOR] [COLOR=#000080]Fix thy mind on the Enternal Being, the True [/COLOR][I][COLOR=#000080]Purusha" sat-purkh akal murat ridai dharoh dhian".[/COLOR][/I] [I][COLOR=#000080]"Ved puran jas gun gavat tako naam hiai mai dharre[B]".[/B][/COLOR][/I] [COLOR=#000080]Guru Tegh Bahadar says, in [I]Raga Gaudi[/I]. Enshrine yea His Name in thy heart Whose praise is sung by Vedas and Puranas".[/COLOR] [COLOR=#000080]Guru Arjun : [/COLOR][I][COLOR=#000080]Sukhmani Raag Gaudi.[/COLOR][/I] [I][COLOR=#000080]"naam ke dhare sagle jant-naam ke dhare khand brahmand[/COLOR][/I][B][COLOR=#000080],[/COLOR][/B] [I][COLOR=#000080]Naam ke dhare sagal akar-naam ke dhare puria sabh bhavan."[/COLOR][/I] [COLOR=#000080]Thy Name (the All Pervading Divine Spirit) is support of all beings, O Lord.[/COLOR] [COLOR=#000080]Thy Name is the support of the worlds, verify the Universe.[/COLOR] [COLOR=#000080]Thy Name is Support of all life forms.[/COLOR] [COLOR=#000080]Yea, Thy Name is the support of all continents and spheres.[/COLOR] [COLOR=#000080]The Tenth Master, Guru Govind Singh, defined the objective as follow :[/COLOR] [I][COLOR=#000080]"tahi ko dhian parman hie jou tha, ab hai ar agai u jaiv hai[/COLOR][/I][COLOR=#000080]".[/COLOR] [B][COLOR=#000080]A Slow Process[/COLOR][/B][COLOR=#000080] : We must understand that if our meagre and early practice of [I]‘Naam-simran’[/I] 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.[/COLOR] [COLOR=#000080]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 [I]Gurbani[/I]. ‘[I]Sat Naam’[/I] or ‘[I]Waheguru[/I]’ is very powerful [I]jaap[/I]; several practitioners reveal that without ‘[I]Satnm, Waheguru’[/I] 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 [I]Dhun/Naad,[/I] 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.[/COLOR] [B][COLOR=#000080]Realisation Within:[/COLOR][/B][COLOR=#000080] By practicing [B]‘[/B][I]Naam-simran’[/I] the seeker of Truth, or Gursikh, comes to know the secret of [I]Gurbani[/I] within himself, in second to fourth stage he perceives the finer spring of words, hear cosmic ([I]Naad[/I]) sound, next he starts loosening of worldly sense and at last stage the knowledge of Divine Self comes in full effulgence.[/COLOR] [COLOR=#000080]source: [URL="http://www.sikhreview.org/june2000/naamology.htm"][COLOR=#810081]http://www.sikhreview.org/june2000/naamology.htm[/COLOR][/URL][/COLOR] [COLOR=#000080]++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++[/COLOR] [CENTER][SIZE=5][COLOR=#000080][B]Spiritual Experience of [/B][/COLOR][/SIZE][I][SIZE=5][COLOR=#000080][B]Naam Simran[/B][/COLOR][/SIZE][/I][/CENTER] [CENTER][I][COLOR=#000080]Tarlochan Singh Mann[/COLOR][/I][COLOR=#000080]*[/COLOR][/CENTER] [I][SIZE=3][COLOR=#000080][B]*3 New York Avenue, Stonybrook. N.Y. 11790. U.S.A. This is based on Bandgi-nama by Raghbir Singh Bir.[/B][/COLOR][/SIZE][/I] [SIZE=3][COLOR=#000080]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.[I] Naam - Simran[/I] increases concentration and raises levels of consciousness to higher level and unites us with the wonderful Lord, Waheguru.[/COLOR][/SIZE] [SIZE=3][B][COLOR=#000080]Philosophy of Simran:[/COLOR][/B][COLOR=#000080] 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. [I]Gur-Bani[/I] by projecting the attributes of God helps us to form some sort of mental picture of God. In [I]Simran [/I]when we repeat God’s Name this picture grows clearer to us.[/COLOR][/SIZE] [SIZE=3][COLOR=#000080]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.[/COLOR][/SIZE] [SIZE=3][COLOR=#000080]Peculiar quality of our mind is that if some thing impresses us profoundly and if we repeatedly aspire, by continuous [I]Simran,[/I] to be shaped in the pattern of that thing (may be saint, God), we are gradually moulded accordingly:[/COLOR][/SIZE] [SIZE=3][I][COLOR=#000080]Jaisa sevai taisa hovei. (SGGS)[/COLOR][/I][/SIZE] [SIZE=3][B][COLOR=#000080]Methodology of Simran:[/COLOR][/B][COLOR=#000080] Significance and worth of [I]Naam-Simran[/I] can be appreciated only by personally practicing Simran persistently, regularly, with patience and perseverance till it becomes a habit, and goes an unceasingly.[/COLOR][/SIZE] [SIZE=3][COLOR=#000080][/COLOR][/SIZE] [SIZE=3][B][COLOR=#000080]Recommendations for beginners:[/COLOR][/B][COLOR=#000080] Choice of a secluded and fixed place and regular hours help in inculcating [I]Simran[/I] habit. A special room, or a niche in a room, reserved for [I]Simran[/I] is very conducive. [B]Time[/B] - 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.[/COLOR][/SIZE] [SIZE=3][B][COLOR=#000080]Body Pasture[/COLOR][/B][COLOR=#000080] - We should squat cross-legged on the floor as erect as possible. The avoid fatigue a cushion may be used.[/COLOR][/SIZE] [SIZE=3][B][COLOR=#000080]Tuning the mind[/COLOR][/B][COLOR=#000080] - It is necessary to guard it from wandering and falling into negative thinking and making the entire [I]Naam-Simran[/I] exercise of the day a futile venture [I]Modus-operandi[/I] for tuning the mind recommended by the author may be followed or each individual should evolve and adopt his own personalized technique.[/COLOR][/SIZE] [SIZE=3][B][COLOR=#000080]Three Stages of Simran:[/COLOR][/B][COLOR=#000080] The author describes how and why he selected "[I]Wahe-Guru[/I]" for Simran in preference to so many other names of God mentioned in Sri Guru Granth Sahib. [B]The [I]first[/I] stage[/B] of [I]Simran[/I] is audible [I]Simran[/I]. 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. [B]The [I]second[/I] stage[/B] is of mental Simran. When lips cease to move, vocal chords alone help in creating sound rhythm of [B]Wahe-Guru Shabad[/B]. For convenience the seeker may synchronize the [I]Simran[/I] with the rhythm of breathing, regulating the vibrations of respiration. Uttering [I]Wah[/I] on inhaling, and uttering "[I]Guru[/I]" on exhaling. This mental [I]Simran[/I] focuses our attention and increase our concentration which advances spiritual development. [B]The [I]third[/I] stage[/B] - The Gentle sound of mental [I]Simran[/I] picks up a higher pitch and becomes louder and louder to the exclusion of all external sounds. Mental [I]Simran[/I] ceases and this sound seems to come down from navel and is heard from within our entire being. This concentrated [I]Simran[/I] 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 ‘[I]SAHAJ[/I]’. From this last stage of [I]Simran[/I] first stage of "[I]GYAN[/I]’ 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 [I]Simran[/I] gives the impression that it is waste of time as there is no worship of God without [I]Simran[/I] (2) The seeker is gripped by the sleep of ease called ‘[I]TANDRA[/I]’ 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 ‘[I]A Visit to a Gyani’[/I] redeemed him from the delusion of ‘[I]TANDRA[/I]’.[/COLOR][/SIZE] [SIZE=3][COLOR=#000080]The other mystic experiences this writer had are -[/COLOR][/SIZE] [FONT=Wingdings][SIZE=1][COLOR=#000080]l[/COLOR][/SIZE][/FONT][SIZE=3][FONT=Times New Roman][COLOR=#000080] Discovery of centers of consciousness within the body including cortex of the brain called ‘[I]DASAM DWAR’[/I].[/COLOR][/FONT][/SIZE] [FONT=Wingdings][SIZE=1][COLOR=#000080]l[/COLOR][/SIZE][/FONT][SIZE=3][FONT=Times New Roman][COLOR=#000080] Seeing glimpses of sweet cool luminosity.[/COLOR][/FONT][/SIZE] [FONT=Wingdings][SIZE=1][COLOR=#000080]l[/COLOR][/SIZE][/FONT][SIZE=3][FONT=Times New Roman][COLOR=#000080] Hearing melodious sounds: [I]punch nad or Anhad nad[/I].[/COLOR][/FONT][/SIZE] [FONT=Wingdings][SIZE=1][COLOR=#000080]l[/COLOR][/SIZE][/FONT][SIZE=3][FONT=Times New Roman][COLOR=#000080] Experiencing sweet smells.[/COLOR][/FONT][/SIZE] [FONT=Wingdings][SIZE=1][COLOR=#000080]l[/COLOR][/SIZE][/FONT][SIZE=3][FONT=Times New Roman][COLOR=#000080] Low gentle rhythmic sound in the brain inducing bliss and lightness of mind.[/COLOR][/FONT][/SIZE] [FONT=Wingdings][SIZE=1][COLOR=#000080]l[/COLOR][/SIZE][/FONT][SIZE=3][COLOR=#000080][FONT=Times New Roman] Getting into peaceful trance/[I]Samadhi.[/I][/FONT][/COLOR][/SIZE] [FONT=Wingdings][SIZE=1][COLOR=#000080]l[/COLOR][/SIZE][/FONT][FONT=Times New Roman][SIZE=3][COLOR=#000080] The realization that the universe is the creation of an all-pervading force beyond our comprehension.[/COLOR][/SIZE][/FONT] [FONT=Arial][SIZE=2][COLOR=#810081][URL="http://www.sikhreview.org/july2000/naam.htm"]Spiritual Experience of Naam Simran[/URL][/COLOR][/SIZE][/FONT] [/QUOTE]
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