Naam Aukhad ( Naam Medicine )

41. Sikh meditations: Jap and Simran

2011-08-28T20:48:00.010+05:30

Sikh meditations blend spirituality with the person’s daily life. The two aspects of the meditation are Jap and Simran.

Jap means to repeat, to affirm and to act.

In a Sikh Meditation we repeat the Gurbani sentences, Gurbani words and the Guru Mantra. Another way the Jap forms a part of Sikhs life is when the Sikh Prayers are recited Daily, Gurbani Kirtan is listened to regularly.

Gurbani which are words of Shabad Guru has guidance to shape our basic beliefs aligned with spiritual life. In this life we live in raza – a positive contentment, we are loving towards others, we share, we forgive, we have positive uplifted outlook. A life being lived in Chardikala. The positives of this life can be appreciated by looking at what won’t be there in this life: anxiety, anger, greed, exploitation and above all a sense of fear. We too have happiness and sorrow; tears and joy; hope and despair. The anxiety and fear are our regular companions. A change is what we ever desire.

The Gurbani gives us wisdom and direction that changes us to become a Jyote swarope – a light that is an image of GOD. Our perception are changed, our self-concepts are changed.

The jap is a tool, a process that is an important aspect in this change process.

A novice often questions this aspect. Why repeat? Why again and again? Why remember GOD again and again? Why praise GOD again and again like a sycophant?

In fact we are repeating good to be good. We repeat an image to be that image.we are shifting our state of being to what we truly are – a Jyote swaroope from a temporary self identity that we adorn and live with in this world.

Our present way of thinking and living has also come about through experiences. Much has been reinforced by repetition. In fact the majority of our thoughts/actions are not through a logical conscious thinking but guided by a default way of thinking and choosing triggered by thoughts connected with experiences which are the domain of our subconscious.

Our subconscious mind has been built up by experiences. The input influences were many ranging from those of parents, teachers and peers. But one factor that greatly influenced was our environment that included TV, press and neighbourhood. The thinking and emotions of all around us has shaped our subconscious mind which is further part of a collective consciousness.

We have within us anxieties and fears. The anger is easy to trigger and greed ever lies hidden. The circumstances of our live don’t have much to cheer.

We now only have to accept the Guru’s words and move ahead for the change.

The other important main aspect of the Sikh meditation to understand well is Simran.

The Simran broadly means ‘to remember ‘.

In Simran we remember our true nature. Through Simran we bring about a perception of truth. Object of Simran is to change us into what we truly are.

As we decide to do Simran many questions come in mind. How to do Simran? When to do Simran? How is it different from meditations? Does it involve controlling the mind and so on?

Simran can be better understood if some aspects are compared with what is commonly known about meditation.

Meditation involves closing of eyes so as to shut the outward focus of senses and move within. In meditation either a mantra word is repeated to focus the mind and move towards stillness or thoughts are observed so as to go through the gaps between thoughts.

However the Simran can be done either with eyes closed or with open eyes. Simran also has a Guru mantra for focusing of the mind. This Guru mantra is a change or transformation agent. It enables us to have a state of mind with awareness having an inward point of origin.

Normally our focus of senses is directed outward from a point of origin near our eyes. This point is nearer to outside world. The first change that Simran of Guru mantra brings about in us is to have an inward focus as well. The outside world is looked at with inner eyes as well and also heard with inner ears. The inner eyes and inner ears are no physical organs but are organs of consciousness.

The second change that Simran brings is the way we look and feel the material world around us. What we see around is distinctiveness and variety. There are so many different objects. All individual persons are different. They look different, they think differently and they behave differently. There are so many different species. There is distinctness all around. The objects are distinct. We routinely change and modify these. We have a daily life starting from the point we wake up to the point we sleep again. We use so many objects. We interact with such variety of people. We think and have so many thoughts. The world is filled with variety with everything distinct and different.

And if someone tells us all things inherently are same, what would be our reaction. What would be your reaction if I tell you the PC screen, the table, the chair ,the walls and all other objects around you are a part of God’s creation , you would agree. But If I said these are aspects of GOD ,it is going a bit further but if I called these objects GOD you would think am I mad.

Well the path towards God is to know what the word GOD means. It also is a path where our perceptions change. We enter a state of knowingness. In this state we know the truth of things and we perceive differently. Our experiences also differ .Instead of viewing things as distinct we view them as interconnected as well. There is a shift from separateness towards perception of oneness. A ground for addressing, separate perception of self as well.

This change is brought about in Sikh’s life by the Guru. The Guru shows the path. The Guru imparts understanding. The Guru guides. The Guru watches and directs.

And what had been there in the Sikh’s mind initially? First of all doubt, next outward attractions that keep the mind involved. The working nature of the mind is such that there are thought and thoughts interconnected always in motion. This mind keeps us involved in the world. We are son, daughter, father, mother, worker, boss, neighbor, citizen and so many other roles. We have responsibilities and duties. We have desires and needs. All these and much more makes for a life we are living. Should not these be addressed along with our spiritual quest? The life that Guru guides us to live looks towards our prosperity as well. Our health improves visibly and there is greater strength to withstand diseases than normally even during initial stages of simran when the sikh begins to absorb Guru's directed way of living the life.

The Sikh looks around and feels the joy. When there is simran of the Guru mantra Waheguru , Waheguru , Waheguru ... with every utterance the sikh delights at the wondrous creation . It is Wah Guru , whether it is the world around or the own body , there is wonder of creation in every thing. accompanying this simran is the secret guru guided direction of feeling HIS presence as well. FEEL , FEEL and FEEL . Do Simran with a feeling.

When Gurbani is recited FEEL.

When Shabad is listened FEEL.

Accept the Guru's word as absolute truth.

As we enter and walk the path , the relationship with Guru is our first most important step. This relationship is first addressed by the Sikh meditative path of Simran which essentially has Jap as its component. We can know what Simran truly is by doing Simran.

It is through Simran that we have to know the Shabad Guru and form a relationship so that we are able to move to next step where the reality is not visible nor is it a part of our experience but has to be accepted as truth so that we vibrate at a level where we can perceive it and make it a part of experience.

40. SIKH SPIRITUAL MEDITATIONS (PART-I)

2011-02-06T21:35:00.004+05:30

The Sikh spiritual meditations are a subtle powerful c
hange force. The change process sets forth the moment the Sikh hears, reads and begins his tryst with Gurbani.

The power of Gurbani has subtle influence on the psyche of the Sikh which initiates the changes in the multifold ways which continue at different levels.

First of all, Gurbani touches the Sikh at emotional level. The shabad Gurbani soothes the nerves, reduces anxiety and fear. Shabad kirtan induces feelings of love, confidence, assurance and oneness of a subtle higher divine force. Shabad kirtan raises the emotional level of the Sikh to experience higher level of feeling.

The Gurbani next imparts knowledge. This knowledge is about the way we have to line in this world and progresses spiritually. The knowledge is a transformer. It makes us view the world spiritually. It makes us change our beliefs towards the true reality that is ‘oneness’. The knowledge is subtle with doors opening as the Sikh progresses spiritually.

Thirdly, the Gurbani induces the change process in us by aligning our thoughts with those of the Guru and takes us through a journey of ever new meditations which brings in new and new spiritual experiments in the journey from the life of separation to the life where oneness is felt, observed, experienced and the jyote swaroop image shines.

Here are some of these meditations which are spiritually transforming:-

THE BASE OF MEDITATIONS : THE MOOL MANTRA

The Mool (Origin) Mantra, as the name suggests is about the origin. It is about nature of the world and that of own self. It is the basic meditation which has levels which keep opening up newer and newer experiences and understanding. All the Gurbani meditation revolves around the Mool Mantra.

The Mool Mantra is:-

Ek oankaar - One Universal Creator God

Sat naam - TheName Is Truth

Karata purakh- CreativeBeingPersonified

Nirabho -NoFear

Niravair- No Hatred

Akal moorath - Image Of The Undying

Ajooni - Beyond Birth

Saibhang - Self-Existent

Gur prasad - By Guru's Grace.

EKONKAR: This one word is at the beginning of SGGSji. The most simplistic translation of Ekonkar is “God is One”.

The very moment Sikh focuses on “Ekonkar” the meaning begins to evolve with more and more insights. The more the Sikh reads Gurbani, there is better appreciation of the vastness of meaning that this single word encompasses and reveals. The word Ekonkar represents the creation and the creator. Ekonkar begins the Sikh’s spiritual journey. The Sikh knows oneness, experiences oneness and is one with oneness.

The Sikh sheds the common notion of GOD, as the experience of vastness unfolds and begins to see oneness.

The meditation on “Ekonkar” is a journey. This journey is a journey of exploration. The letting go of life times of notions on GOD and reality. In this journey we are force to face with the dilemma on nature of reality. The pendulum ever swings as to what is real and which is an illusion. The mind repeatedly keeps its pull towards the comfort accepting what everyone believes. The mind is the first stumbling block that the Sikh has to overcome with the tools that the Guru has provided. The Guru through His grace bestows the Sikh with the fit of simran.

The base of Sikh spiritual meditation is simran. Simran means to remember and repeat. Simran is the basic meditation method which the Sikh makes as part of life. Simran lets the sikh be ever aware of the Guru. Through simran the Sikh keeps alive the change and transformative process with ever awareness of HIS presence.

When the Sikh repeats Gurbani, it is simran. The listening to Gurbani Kirtan is Simran. The Jap of Guru Mantra”Waheguru” is simran.

In the Mool Mantra, the Guru has instructed the Sikh and revealed what the focus of the simran has to be. The word Mantra begins with Ekonkar and has seven words which cannot be exactly translated, only the meaning of these words can be indicated: EKONKAR thus means : There is one God. The universe is His manifestation and there is oneness.

SAT NAAM: this word is composed to two words ‘Sat’ and ‘Naam’ which means ‘HIS’ name and refers to the Divine reality within and bout. The absolute truth is that HE is the only reality. This “truth” is to be ever reinforced through simran so that the developing belief becomes the “truth”.

KARTA PURAKH: Karta Purakh means the creator – the creative force. The creator is not distinct from the creation. HIS Hukam prevails in the creation. The simran is to observe and accept the HUKAM with the creation.

NIRBHAU: Nirbhau means absence of fear. This means that in the underlying reality the fear is an illusion and force that is Maya. The fear is because of duality. The reality is “Anand”. The truth is only LOVE.

NIRVAIR: Nirvair means absence of enmity. Again enmity is because of duality. Simran is to see the illusion so that oneness is observed. How can when all are one, there be enmity?

AKAL MOORAT: The cycle of life and death is a part of creation. The creator is beyond this cycle and “Akal” – one whom death cannot touch. We just cannot go beyond the confirms of this world of relationship. In the world we know happiness through sadness, there is high because there is low. The opposite relationships are all around and an intricate part of our lives. We know life as there is death. How are we to know one who created these and the world we live in? Some connection has to be there with our world. Guruji thus explicitly state HIM to be Akal Moorat. A form or an existence which IS and EVERIS, TIMELESS. There is no Death, just existence.

AJOOIN: Ajoni means ONE who is unincarnated (not having any reincarnation/incarnation). This again is use of a defining way by stating ‘this is not’. There is only ONE and ONENESS. Nothing else. No other second or similar. The world that has birth, death and rebirth is a manifestation – a creation .

SAIBHANG: Saibhang explains the next obvious question. Who created the creator? How the creator came into existence. Another question that arises out of our everyday experiences. Guruji specifies explicitly HE is self-created. HE IS and creates HIM HEMSELF.

GURPRASHAD: Now the last obvious question. How can we know HIM. Where can we find HIM. The answer is in the word,”Gurprashad”- Guru’s Grace. One can know HIM through Guru’s grace only. Only the “Guru’s” “Prashad” can make us find and know HIM. Our shackles of illusion and separateness is thus shattered.

The word “Prashad” is used for a food offered to Guru . In the Gurdwara after the end of worship service Karah Prashad is served to sangat. This Karah Prasad is a kind of sacred pudding which is sweet and a delicacy. This is considered and taken as Guru’s kindness, favor or grace. Spiritually the direction and guidance is of the Guru. This is Guru’s grace and so also the result.

The first real defining direction for the spiritual aspirant, a Sikh is knowing, finding and following the True Guru.

The word Sikh means a disciple. Who is the Guru of a Sikh? We have the Ten Guru’s starting with the First Guru being Guru Nanak Devji and the present ever living eleventh Guru being Guru Granth Sahebji whom the tenth Guru gave Guru gaddi.

The first thing that the learns that the Guru is not the Physical Body but a “Guru Jyote “ that is transferred from one Guru ‘s Physical body to the next and now is within Sree Guru Granth shahebji who are also known as The Shabad Guru.

Has Shabad been throughout the Guru? Guru Nanak Devji in Sidh Ghost bani has stated that his Guru is the Shabad. Right from the first Guru’s time the Sikhs were introduced to Gurbani. The original Gurbani is the Shabad Guru now.

The Sikhs first meditation is seeking of THE GURU.

Knowing THE SHABAD GURU.

Finding and LIVING WITH THE SHABAD GURU.

( Next- Meditations for finding Shabad Guru)

our divine origin an e-book

2011-01-22T22:46:00.003+05:30

A new e book "our divine origin" written in a crisp style for going deep through thinking for learning the direction of gurbani has been added in the down load area.

The ebook is in pdf form and can be downloaded by clicking on the link

38.Spiritual Significance of Five Kakars-Sikh symbols Part V

2010-02-14T18:49:00.012+05:30

Kachehra

Kachera - Specially designed cotton underwear which although gives natural comfort and is dignified but is at the same time is reflective of modesty and high moral character.
The message of kachera is to live a life that makes Sikh pure.The kachehra is for making the Sikh rises above the five vikars (weaknesses of human personality). The five vikars are kama (lust), karodh(anger), lobh(greed), moha(attachment) and ahankar(egoity).These are often called evils , sins or defects. But still the fact is these are part of human personality and are obstruction in the sikh’s pursuit of spiritual path. These are hindrances which blind the mental vision and make concentration difficult. Apart from these let us see what Guruji tells us about other hindrances.

ਪਉੜੀ ॥

ਸੂਰਬੀਰ ਵਰੀਆਮ ਕਿਨੈ ਨ ਹੋੜੀਐ ॥ਫਉਜ ਸਤਾਣੀ ਹਾਠ ਪੰਚਾ ਜੋੜੀਐ ॥

ਜਿਣਿ ਜਿਣਿ ਲੈਨ੍ਹ੍ਹਿ ਰਲਾਇ ਏਹੋ ਏਨਾ ਲੋੜੀਐ ॥

ਤ੍ਰੈ ਗੁਣ ਇਨ ਕੈ ਵਸਿ ਕਿਨੈ ਨ ਮੋੜੀਐ ॥

ਭਰਮੁ ਕੋਟੁ ਮਾਇਆ ਖਾਈ ਕਹੁ ਕਿਤੁ ਬਿਧਿ ਤੋੜੀਐ ॥

ਗੁਰੁ ਪੂਰਾ ਆਰਾਧਿ ਬਿਖਮ ਦਲੁ ਫੋੜੀਐ ॥

ਹਉ ਤਿਸੁ ਅਗੈ ਦਿਨੁ ਰਾਤਿ ਰਹਾ ਕਰ ਜੋੜੀਐ ॥੧੫॥

- SGGS 522

PAUREE:
Even brave and mighty men cannot withstand the powerful and
overwhelming army which the five passions have gathered.
The ten organs of sensation attach , even detached renunciates to sensory pleasures. Those these make attached, ever seek sensual pleasures.
The world of the three dispositions is under their influence;
no one can stand against them.
How can the great illusion of Maya like the moat around be broken?
In the Perfect Guru’s ( described) way ,
do Worship and break this awesome forceful collection.
Day and night live with HIM (God in mind), to attach with HIM.
- SGGS 522

The obstructions are forceful, very strong.The pleasure of Kama is short lived but has strength enough to setaside all the minds objections. The Anger stays for some times and ever demans that the life do their bidding.It rises when ever desired outcome or behviour is not their.The greed with the humans even longer . The desire for more directs our actions.The attachment is even subtler and grows ever stronger as one lives.The ahankar (egoity) is a very very stubborn hindrance.

The effect of the five and sensual pleasures is to keep our awareness involved in the outer world and worldly affairs.This is part of the great illusion and the the great play that this world is.
As large are the worldly attractions and engrossments so also are a varity of ways towards self –realization. The realization of our origin and our true nature. In some of these powerfully propogated ways the effect of maya and misdirection is there. Only by following the path described by a Perfect Guru that the viel of illusion is broken .
The way and means that SGGSji presents to the Gursikh is there right in the beginning. In Japuji Saheb Guruji answer as below :

ਕਿਵ ਸਚਿਆਰਾ ਹੋਈਐ ਕਿਵ ਕੂੜੈ ਤੁਟੈ ਪਾਲਿ ॥

ਹੁਕਮਿ ਰਜਾਈ ਚਲਣਾ ਨਾਨਕ ਲਿਖਿਆ ਨਾਲਿ ॥੧॥

SGGS 1
So how can you become truthful?
and how can the veil of illusion be torn away?
It is by walking the path of ‘ Hukam Razazi’

Says Nanak, that is inscribed(meaning is ordained).
- SGGS 1

To explain further the way of ‘Hukam Razazi’ , the Guru ji in the next very lines explained the Hukam .

ਹੁਕਮੀ ਹੋਵਨਿ ਆਕਾਰ ਹੁਕਮੁ ਨ ਕਹਿਆ ਜਾਈ ॥

ਹੁਕਮੀ ਹੋਵਨਿ ਜੀਅ ਹੁਕਮਿ ਮਿਲੈ ਵਡਿਆਈ ॥

ਹੁਕਮੀ ਉਤਮੁ ਨੀਚੁ ਹੁਕਮਿ ਲਿਖਿ ਦੁਖ ਸੁਖ ਪਾਈਅਹਿ ॥

ਇਕਨਾ ਹੁਕਮੀ ਬਖਸੀਸ ਇਕਿ ਹੁਕਮੀ ਸਦਾ ਭਵਾਈਅਹਿ ॥

ਹੁਕਮੈ ਅੰਦਰਿ ਸਭੁ ਕੋ ਬਾਹਰਿ ਹੁਕਮ ਨ ਕੋਇ ॥

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

- SGGS 1

As is HIS Command, the shapes are created;

HIS Command (in operation everywhere) cannot be said to be so.

As is HIS Command, the souls come into being;

As is His Command, the glory and greatness are obtained.

As is HIS Command, some are high and some are low;

As is HIS Command,the pain and pleasure are obtained as is inscribed (karma).

As is HIS Command, some are blessed

and as is HIS Command, some keep wandering.

Everything is subject to HIS Command; nothing is outside HIS Command.

Says Nanak, one who understands the riddle of HIS Command,

does not speak of ego (separate existence).
- SGGS 1

The Hukam and Hukami (giver of command) are together in this world. The creator is everywhere unseen and so is the command unobserved. It is by the Guru’s way that this realization dawns and transformation comes about. This is the way viel is broken light of being jyote swarope shines.

The Gurmukh when see the world then the creator is felt in the creaton .The Hukam behind working of the world is felt to be there.The Gurmukh feels HIS presence. Gurmukh then says in recognition

‘ Tuhi (that’s YOU), Tuhi , Tuhi, Tuhi, Tuhi ,Tuhi ,Tuhi ,Tuhi ,Tuhi ,Tuhi, Tuhi ,Tuhi …..’.

It is when the Gurmukh gets imbued with the Naam-Rang (color of Naam) then the awareness is ever within and without. In this state the focus of awareness operates from within.Everything is done in Naam-Rang.The viel is broken.

In such a state how can the five trouble the Gurmukh. How also can the sensual pleasures be enticing.

The path of Guru Nanak Dev ji is that of faith. To walk the way of Hukam razai is to be in the present. In acceptance of What is withot any resistance and judgement.The Hukam is seen to be prevailing and the Creator is seeneverywhere , in every thing and within too by keeping the individual self assertion aside.
This fact is ever asserted through reciting and singing of gurbani. The Simran is to ever remember HIM ; feel HIM .

First is acceptance that what Guru tells is Sach (truth) , next what the Guru says is then experienced.

The Kachehra is for following a path that truly liberates Sikh from the control of sensual pleasures and the army of the Five. The Gurmukh then lives in this world always getting out of the grip of these untouched.

********

The power of five kakars

The tenth master, Guru Gobind Singh ji at a special congregation at Anandpur on Vaisakhi Day, 30 March 1699 created Khalsa making it the culmination of about 240 years of training given by the ten Gurus to their Sikhs. The Guru wanted to create a way for sikhs to be pure (khalsa) ever in future. The khalsa is a combination of devotion (Bhakti) and strength (Shakti).
The Khalsa was to be of high moral character,strong, courageous, learned and wise. His character would be strengthened by recitation and singing of Gurbani. The khalsa is meant to walk the earth with virtue and courage to stand against exploitation, self-defence and protection. The Khalsa is to live an householders life and has to have a strength for overcoming hurdles through his daily life with Waheguru. His spirit will continue to inspire them for the preservation of peace, order and dignity of mankind for all time to come.

The Sikh is initiated in the Khalsa path through a ceremony of ‘Amrit Sanchar’ through the drinking of the Amrit or the Nectar. The Amrit is administered in the presence of Sri Guru Granth Sahib ,the 11th eternal Guru by the five Sikhs, representing panj pyaras, The Sikhs being initiated then adorn the five kakars . These kakars are Kesh , Kanga, Kara ,Kirpan and Kachera.

These blessed kakars were selected and ordained by Guru Gobind Singh ji for ever being adorned by the Khalsa. What power does these have. These have a power that works in a mysterious way by keeping the Khalsa on a right path to attain a pure , pious spiritual life which according to the Guru Granth Sahib. These have an external as well as special significance.

Spiritual Significance of Five Kakars-Sikh symbols Part IV

2010-01-16T20:04:00.019+05:30

Kirpan

Kirpan - A Strapped sword, usually small in size is worn by the Sikh all the time. The message of Kirpan is to cut the attachments of ego regularly all the time.Let us see what Guruji explains about these attachments

ਤਨੁ ਧਨੁ ਥਾਪਿ ਕੀਓ ਸਭੁ ਅਪਨਾ ਕੋਮਲ ਬੰਧਨ ਬਾਂਧਿਆ ॥

SGGS 383

He preserves his body and wealth, and takes everything as his own;
such are the subtle bonds which bind him.
SGGS 383

Here is another Shabad which explains in more detail:

ਸਲੋਕੁ ॥

ਰਾਚਿ ਰਹੇ ਬਨਿਤਾ ਬਿਨੋਦ ਕੁਸਮ ਰੰਗ ਬਿਖ ਸੋਰ ॥

ਨਾਨਕ ਤਿਹ ਸਰਨੀ ਪਰਉ ਬਿਨਸਿ ਜਾਇ ਮੈ ਮੋਰ ॥੧॥

ਪਉੜੀ

ਰੇ ਮਨ ਬਿਨੁ ਹਰਿ ਜਹ ਰਚਹੁ ਤਹ ਤਹ ਬੰਧਨ ਪਾਹਿ ॥

ਜਿਹ ਬਿਧਿ ਕਤਹੂ ਨ ਛੂਟੀਐ ਸਾਕਤ ਤੇਊ ਕਮਾਹਿ ॥

ਹਉ ਹਉ ਕਰਤੇ ਕਰਮ ਰਤ ਤਾ ਕੋ ਭਾਰੁ ਅਫਾਰ ॥

ਪ੍ਰੀਤਿ ਨਹੀ ਜਉ ਨਾਮ ਸਿਉ ਤਉ ਏਊ ਕਰਮ ਬਿਕਾਰ ॥

ਬਾਧੇ ਜਮ ਕੀ ਜੇਵਰੀ ਮੀਠੀ ਮਾਇਆ ਰੰਗ ॥

ਭ੍ਰਮ ਕੇ ਮੋਹੇ ਨਹ ਬੁਝਹਿ ਸੋ ਪ੍ਰਭੁ ਸਦਹੂ ਸੰਗ ॥

ਲੇਖੈ ਗਣਤ ਨ ਛੂਟੀਐ ਕਾਚੀ ਭੀਤਿ ਨ ਸੁਧਿ ॥

ਜਿਸਹਿ ਬੁਝਾਏ ਨਾਨਕਾ ਤਿਹ ਗੁਰਮੁਖਿ ਨਿਰਮਲ ਬੁਧਿ ॥੯॥

SGGS 252

SHALOK:
Man remains engrossed in women and playful pleasures;
the tumult of his passion is like the dye of the safflower, which fades away all too soon.
Says Nanak, seek God's Sanctuary, and your my and mine shall go away. 1
PAUREE:
O mind: without the Lord,

whatever you are involved in shall bind you in chains.
The faithless cynic does those deeds

which will never allow him to be emancipated;
Acting in egotism saying mine mine, they carry the unbearable load.
When there is no love for the Naam, then these actions are useless.
The rope of death binds those who are in love with the sweet taste of Maya.
Deluded by doubt, they do not understand that God is always with them.
When their accounts are called for, they shall not be released;
their wall of mud (body)cannot be washed clean.
One who is made to understand ,
Says Nanak, that Gurmukh obtains immaculate understanding. 9
SGGS 252

The attachments that a person develops because of ego (self-identity) are bonds which do not allow the person to know about God. These are cut through Naam Simran.The ego then is known and fades away.

ਟੂਟੇ ਬੰਧਨ ਬਹੁ ਬਿਕਾਰ ਸਫਲ ਪੂਰਨ ਤਾ ਕੇ ਕਾਮ ॥

ਦੁਰਮਤਿ ਮਿਟੀ ਹਉਮੈ ਛੁਟੀ ਸਿਮਰਤ ਹਰਿ ਕੋ ਨਾਮ ॥

SGGS 300

Through meditation in remembrance of the Lord, the
bonds are broken,so also desires and the karma’s are fritified;
Mind’s misdirection are removed, and ego (being separate from HIM) is effaced.
SGGS 300

Guruji have also explained how the bondage is to be cut through Simran. In Japji Saheb itself the way is shown .

ਹੁਕਮੈ ਅੰਦਰਿ ਸਭੁ ਕੋ ਬਾਹਰਿ ਹੁਕਮ ਨ ਕੋਇ ॥

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

SGGS 1

Everyone is subject to HIS Hukam (divine order); no one is out of Hukam.
Says Nanak, one who understands the Hukam ,does not say there is ego (separate identity).
SGGS 1

ਗੁਰ ਪਰਸਾਦੀ ਮਨਿ ਵਸੈ ਹਉਮੈ ਦੂਰਿ ਕਰੇਇ ॥

SGGS 30
By Guru's Grace, HE abides in the mind,
and egotism(separate Identity) is driven out.
SGGS 30.

With Guru ‘ explained way in Gurbani and Simran the mind realizes and knows that the ego- separate identity is an illusion and there is GOD only everywhere and everything.

ਸਭ ਕਿਛੁ ਆਪੇ ਆਪਿ ਹੈ ਹਉਮੈ ਵਿਚਿ ਕਹਨੁ ਨ ਜਾਇ ॥

ਗੁਰ ਕੈ ਸਬਦਿ ਪਛਾਣੀਐ ਦੁਖੁ ਹਉਮੈ ਵਿਚਹੁ ਗਵਾਇ ॥

SGGS 35
Everything is God HIMSELF;
with ego (separate Identity) this cannot be said ( while looking at the world).
Through the Word of the Guru's Shabad, HE is recognised, and the pain of egotism is then gone
SGGS 35

ਹਰਿ ਤੁਧਹੁ ਬਾਹਰਿ ਕਿਛੁ ਨਾਹੀ ਤੂੰ ਸਚਾ ਸਾਈ ॥

ਤੂੰ ਆਪੇ ਆਪਿ ਵਰਤਦਾ ਸਭਨੀ ਹੀ ਥਾਈ ॥

SGGS 83

O Lord, there is nothing outside of YOU. YOU are True Master (in reality).
YOU YOURSELF are operating in all places
SGGS 83

The Haume (ego) which is separate self identity within the divine order prevailing. The ego is part of Hukam and ever asserts to maintain its separate existence . The ego keeps sustaining the illusion that GOD is separate- an higher power.The doubt,explainations ,rationalization are minds ploys.
The mind which is outward focused in the world considers world to be the only reality and when the same mind sees the world with a view from inward focus the reality is different.

For simran to cut the bonds of ego links requires an element of strong faith in the Guru’s Word. The doubting mind ever is at its wits to unshake what we like to believe in. The Sikh takes the word of SGGS ji as absolute truth despite what the mind or senses may be showing initially.

What is true is true.

And Faith of a GurSikh is a total commitment to believe that words of Gurbani are true . Faith is thus having an intense conviction that what is believed to be true , is in fact true.

So whatever be your past experierence or what the mind may be telling you belive that HUKAM is prevailing everywhere and there is onlyONENESS. This faith then actually turns into an actual experience and the Sikh Feels and beholds oneness.
The message and purpose of Kirpan is to cut the Sikhs ego bonds and letting the GOD to dwell within the Siks’s mind.

Have a relationship with Kirpan and cut the ego bonds through Simran.
SEE the truth through words of Gurbani. Repeat Shabads again and again till the mind gets the message.

From saying Mine , Mine shift to Tera , Tera (YOURS, YOURS).

The Kirpan is with the sikh always and so also the Sikh has to cut keep asserting and cutting links whenever by watching the mind ,acting on past behavior, and keep correcting it.

Spiritual Significance of Five Kakars-Sikh symbols Part III

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Kara

Kara – an Iron bracelet worn on the right hand is another symbol graced by the Guru.
Kara signifies the manner of outward expression of a Sikh in worldly life. The iron signifies a inner steely resolve in exercising will-power in choice of everyday Karma.
The Karma (kind of life activity) of a Sikh in the worldly life isto be directed towards activities which are for spiritual growth as stated by the Guru SGGSji.

In Japji Saheb Guruji state that :

By the karma of actions, the robe is obtained;and
By HIS Grace, the Gate of Liberation is found.
SGGS 2

The Robe (kapra) refered here is the state which a sikh reaches through right Guru specified spiritual activities and the Sikh then is ready for the Nadar of Karta to know the Door of liberation.
Some of the activities foror the Sikh the Guru advices are :

Reading , listening and understanding Gurbani; Sitting in Sat Sangat;Listening to Katha Kirtan ; Getting up in Amritwela; Simran to be made part daily life ; Living life with Raza ( positive optimistic acceptance) ; Humbleness ; Seva ; Sharing; Control of five passions; Honest livelihood; Equality of all ; Respect of others and everything ; Sweetness in talk; …

The spiritual way of the Guru is different from those traditionally known as Guru explains in this Line :

Meditation, penance and austere self-discipline (for the Sikh) are
surrendering to the True Guru's specified Karma
- SGGS 88

The Sikh who obeys and moulds his life on Guru’s specified path is through this choice of Karma is redy to receive Divine Amrit :

There the Ambrosial Nectar is distributed,
and those with good karma receive this gift.
SGGS 146

The choice of action with regard to daily life is ever before an individual. There are many enticements and allurements.Many in this world are on the wrong path and so the Guru cautions here :

SHALOK, THIRD MEHL:
The world is blind and ignorant; in the love of duality, it engages in actions. But those actions which are performed in the love of duality, cause only pain to the body. By Guru's Grace, peace wells up, when one acts according to the Word of the Guru's Shabad. He acts according to the True Word of the Guru's Bani; night and day, he meditates on the Naam, the Name of the Lord. O Nanak, as the Lord Himself engages him, so is he engaged; no one has any say in this matter.
SGGS 593

To keep away from the worldly enticements and allurements and being steady in Guru directed spiritual pursuits require a strong will-power. The relationship a Sikh develops with the Kara enables him to have an Iron Will to be steadfast on the path.

The Guru-Graced Kara in the Sikh's right hand is more than a mere iron bangle.

The Kara bestows the Sikhs with an iron willpower by relating to it and knowing that Kara is a graced link to the Guru.

By forming relationship withthe Kara the Sikh does not cede control over his life to others and nor does to the fate or circumstances but is steadfast while walking the Guru’s stated way.

That Sikh of the Guru is to be ever respected with a bow,
who walks the Guru’s stated way.
SGGS 593

Spiritual Significance of Five Kakars-Sikh symbols -Part II

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KANGA

Kanga - Wooden comb for combing the hair is the symbol closely connected with Sikhee.It is use is for maintenance of the Kesh. The keshas are combed daily with the Kanga.The spiritual significance is regular daily naam simran.

The message of Kanga is to grow in Sikhee with a regular effort.

The Guruji’s advice to the Sikh is

FOURTH MEHL:

Only that can be known as a Sikh of the True Guru,who rises in the early morning hours and meditates on Har Naam.

The effort is to arise early in the morning, take a bathe, and cleanse himself (of false ego) in the pool of nectar(through simran meditation).

As are the Instructions of the Guru (Gurbani) , with the Jap is of Har, Har ( the repeated assertion of Har (the God in the mind through Gurumantra Waheguru) all sins, misdeeds and negativity is erased ( the Godly qualities then dominate) .

Then, at the rising of the sun, the Gurbani is sung;and whether sitting down or standing up, meditation on Har Naam (simran).

One who meditates on my (guru’s advice) Lord, Har, Har, with every breath and every morsel of food that GurSikh becomes pleasing to the Guru's Mind.

SGGS 305

The Guru’s advice for regular daily effort towards Naam Simran is repeatedly stated in Gurbani . Here some lines from SGGSji.

O my mind, give up all these (mind created) efforts (that are not work in your life) . As the Perfect Guru says dwell each day, and develop love with the one Lord pervading as Oneness 1

SGGS 45.

Continually, continuously, remember the Merciful Lord.

Never forget HIM (your origin ) from your mind.

SGGS 132

The continous and regular Simran ( reciting of Gurbani with feeling and remembrance with jap of Gurumantra – Waheguru) is advocated by the Guruji so that the Sikh’s state of mind is lifted from being attached with lower worldly emotions to higher feelings of Love , appreciation , gratitude , cooperation , peace, joy etc. Also the Sikh then rises above thre false ego identification (haume) and reaches the the state of being which Gurbani calls ‘Jyote Swarop’.

A regular continous action is required so that the state of being ‘Jyote Swarop’ is achieved by the Sikh through simran.

Guruji says that :

O my mind, you are the embodiment of the Divine Light - recognize your own origin. O my mind, the Dear Lord is ever with you; through the Guru's Teachings, enjoy the state of Anand.

SGGS 441

The Kanga ever reminds us to be regular in our effort in Simran. So a buildup of a relationship with this symbol chosen and graced by the Guru we get the strength and resolve to make daily and regulay simran a part of our life.

Spiritual Significance of Five Kakars-Sikh symbols (defining emblems)

2009-12-13T22:12:00.002+05:30

PART I

The word ‘Sikh’ means a disciple. A Sikh is a disciple and has a Guru.
The Guru of the Sikhs is Shabad Guru Shree Guru Granth Sahebji.

The first Guru of the Sikhs Guru Nanak Dev ji started the spiritual way of Sikhee and thereafter transferred the Guru Jyote to the Guru’s that followed and evolved the way in the physical world. The Tenth Guru – Guru Gobind Singh ji gave the Sikh full form with five kakars- Kesh (unshorn hair) to be kept covered , Kanga (a small comb) ,The Kirpan ( small Sword), Kara ( an Iron Bracelet) and Kacherha ( a stitchedcotton underwear).
The person who takes on the Guru becomes a Sikh popularly known as Amritdhari Sikh as he has ceremoniously taken Amrit to enter into Guru-Sikh relationship. The Amritdhari Sikh adorns these five Sikh kakars which the 10th Guru had asked the Sikhs to adorn.The Sikh accepts Sikhee voluntarily at any time during his life and enters into a well crafted spiritually disciplined life.
To be a Sikh is an individual choice.The keeping and maintaining full natural hair is the first step towards Sikhee that a Sikh has to take.
The people around of other religions and cultures do not keep long hair, so why is the question that is often asked. Even the Sikh children at times ponder on this aspect when the others out of curiosity ask this same question.
The answer starts with the very nature of Sikh spiritualism where the life to be lived is of a householder but the way of life is spiritual. The significance of five kakars is clearly connected with the Sikh spiritual path. Once the spiritual path is seen in broader perspective the relevance of the symbols becomes quite apparent.
The Guru Nanak had come as illuminator in this age of kalyug. In this kalyug there is prevalence of ignorance. The conception and ideas of creator God were grossly distorted. The religious practices had become ritualized. The grandeur and magnitude of ritualistic practices of religions were keeping the minds of people rooted to ignorance. Their life was mired in vices and afflictions. There was a force in collective consciousness that kept the people involved in ritualistic practices leading to little spiritual growth. The sadhus and saints who had spiritual illumination were far and few in numbers and kept away from the society in the mountains.
Only the spiritual knowledge could lift the people out of ignorance and the pulls of ritualistic practices of masses which induces false idea of being the right way.
Guru Nanak’s path was that of spiritual knowledge. The way was connection with the source of creation – Naam. The method was Simran. The effect of Simran was to lift the veils of ignorance. The Simran cuts the attachments and lifts the mind vibrationally at a level where joy and love exists. The spiritual path is that of re-molding of mind. The higher spiritual knowledge coming out of Simran and state of being. The correct knowledge of Creator God and perception through beingness step by step led to highest spiritual growth. All this becoming part of daily life of the individual, who also has to live as a responsible member of the society.
Guru Nanak made use of the well established Guru-Disciple format by giving it a new dimension and thus the Guru-Sikh relationship became cornerstone of Sikhee. The Sikh (disciple) while remaining a householder has to bring spirituality in his daily life.
The daily habits are hard to go. For remolding a strong commitment is required. So also ‘faith’ which was imperative in acceptance of Guru’s direction and statements that through Simran made the Sikh a Gurmukh – the one who lives a higher spiritual life developed as a result of following the Guru’s word and directions.
The Sikh’s life that truly follows Sikhee is deeply spiritual; his approach to issues of a householder is spiritual. He lives above the passions that afflict a person. His life is free from anxieties. The life that he lives is positive with abundance of Seva (welfare of others), Simran (closeness to GOD and oneness), and Kirt (an honest high quality working life of a householder). The prosperity comes to him with ease and life is a smooth flow.
He or she has to have a bond of relationship with the Guru.This commitment is shown and kept by being like the Guru.The Sikh kept long hair and did not cut the hair.The kesh (hair) became a strong bond between the Sikh and the Guru.
The Kesh that became the first Sikh symbol grew in strength with time. The Sikh Gurus were keeping kesh and were wearing turban. The persons who became their Sikhs also kept keshas.
The first step to be a Sikh is to accept the Guru by becoming a Gurmukh. The ideas, beliefs ,and way of life that that the person has from the outside world is to be changed and new ideas and way of life as explained by the Guru is to be followed. This is imperative that the lower vibrational way of living where anger , greed and selfishness ruled the persons life is given up by him new way of living is brought about.
Trust and acceptance is the quality that is required for this change. When a Sikh questions and doubts the wisdom of the Guru with the mind that is only worldly in nature and lacking in perspective and knowledge the change towards being a Gurmukh – with a spiritual life and thinking would become difficult. So the Sikh starts by being like the Guru. The keeping of Keshas signifies his faith towards the Guru’s teaching and way of moulding the mind. The person has come to the Guru for this change and spiritual life and this is what the Guru gives.
The keeping and maintaining of Keshas is the first commitment of a Sikh towards bringing the change. It is the devotion to the Guru and understanding the Guru’s word (Gurbani) that starts his journey in following Sikhee.The Kesh are thus a Symbol of Sikhee.
It is often questioned that what is the need for symbols when the mind is required to be made pure and these external symbols have no purpose and meaning.Here the point that is missed is 'how to achieve purity of mind' . Also missed is the point that what would be behavior of the person with a mind that is pure.Pure mind is that which has control over passions. Such a mind has predominant love feelings. Appreciation,cooperation,understanding,gratitude etc are visible in their behaviour.Such a state of purity , as Guru Sahebji says can only be achieved through 'Naam" connection. It infact comes with spiritual development through guidance,direction and above all 'mehar' of a 'Puran Guru'.
A Guru can take along his disciple only up to the level he has reached. A 'Puran Guru' is one who is ' Nirankari Jyote' and one with Creator GOD.The association with such a Guru is a most fruitful event. The Nirankari Guru "Jyote" Guru Nanak laid the foundation of Sikhism and the Tenth "Guru Jyote" Guru Gobind Singh ji gave it a final shape and leaving the 'Guru Jyote' in Shree Guru Granth Sahebji.The tenth master also declared that ' who soever wants to meet the Creator God should find HIM through the 'Shabad' in SGGSji. The tenth master also introduced the system of partaking Amrit through Panj Pyaras .
The path that the person chooses by taking Amrit is one for becoming a Khalsa (pure). This way choice is exercised to enter into Guru-Sikh relationship formally. The 5K symbols are a daily subtle reminder of the direction, the life of the person adorning them has to take. The symbols have associated with them a group consciousness that subtly makes available to the Sikh subtle subconscious learning and awareness. The power of these symbols is inherent in the way the Sikh develops relationship with them .As a reminder and an object of strength these symbols help shape the mind of the Sikh.
The Kesh reminds the Sikh to make effort to keep Guru-Sikh relation by becoming a Gurmukh. The Guru-Sikh relation is not to be a mere formality but the Gurbani has to be listened, read, understood and followed. The Kesh symbolize commitment of the Sikh towards this relationship and true acceptance of Guru’s words so that faith proper is developed for spiritual growth.
About the 5Ks Bhai nand lal ji has written :
Nishan-e-Sikhi ast in Panj har kaf
Hargiz na bashad azin panj muaf
Kara, Karad, Kacha, Kanga bi dan,
Bina kesh kes hech ast jumla nishan.
- Bhai Nand lal
These five letters of K are emblems of Sikhism.
These five are most incumbent, Steel Bangle,big knife, shorts and a comb;
without unshorn hair the other four are of no significance.
-Bhai Nand Lal
The Kesh thus have paramount importance. Their connection is with Sikhee itself.
The Sikhee is life itself. It is the way a Sikh thinks and feels. It is the way a Sikh behaves. It is the way a Sikh relates to environment and society. It is the way the Sikh contributes to growth and well being of the world at large.

All around what one see is people engaged in so many different practices and worships with different reasons. For some the association with religion is just simply an association. the material world has at present have them in total grip. Some fear the life itself , they have lived through the ups and downs of life. Some are on look out for a way out of anxieties and fears . Whereas some are in need of Creator to resolve their life issues and problems.
Why do we go to a Guru?
Is it for material prosperity or resolution of issues.
Is it for an happy and joyful life.
Is it for growth and support in the material world.
Or Is it to seek the knowledge of mystery that is GOD.
The Gurus word the Gurbani is available as guidance to all in many and varied ways. The level and extent to which the individual relates to the Guru is the extent the result he gets. To the one seeking temporary solution, the solution would be temporary. For the one seeking transformation and a regular joy in life, the result would be so. For this the Guru requires commitment. Both the mind and body has to be placed before the Guru for change.
With this act of surrender of one gives up following the present improper way of thinking and behavior by following the Guru’s way of life as given in Gurbani.
This change is a positive change in a positive affirmative way. The change is as per the pace set by the Sikh and mysteriously at appropriate time appropriate guidance is available.
The next commitment is to accept the words and direction of the Guru. This commitment is the base for developing faith that is imperative to acknowledge as reality the spiritual truths which the Guru reveals gradually. For example when the Guru says ‘HE is everywhere and in everything.’ then this truth is difficult to accept but when faith is there the HE everywhere is a spiritual experience. There are many ways a Guru changes his Sikh as the Guru states in Gurbani itself:

SHALOK: The one who knows the True Lord God, is called the True Guru. In His Company, the Sikh is saved, O Nanak, singing the Glorious Praises of the Lord. 1

ASHTAPADEE: The True Guru cherishes His Sikh. The Guru is always merciful to one in HIS service. The Guru washes away the filth of the evil intellect of His Sikh. Through the Guru's Teachings, he chants the Lord's Name. The True Guru cuts away the bonds of His Sikh. The Sikh of the Guru abstains from evil deeds. The True Guru gives His Sikh the wealth of the Naam. The Sikh of the Guru is very fortunate. The True Guru arranges this world and the next for His Sikh. O Nanak, with the fullness of His heart, the True Guru mends His Sikh. 1
SGGS-286

The keeping of Kesh depicts this commitment and relates the Sikh with the Guru. There develops a strong bond between the Sikh and the Guru. From the love of this relationship develops Sikhee. The Sikh thereby transforms in to a spiritually evolved individual, a real asset to the society and the world..
The wisdom and growth comes to those who receive ‘Gur-prasad’ through a Guru-Sikh relationship fostered on a regular basis.

(In the next part II -Spiritual Significance of Kanga )

31. Being a Sikh

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The Sikh way of life is unique. The Sikh lives a disciplined life even as a householder or a worldly person and at the same time is ever growing spiritually inward. To find God and be with God the Sikh does not wander around. The Sikh way of living, known as Sikhee, is a lifestyle designed by the Guru and intends to keep the Sikh spiritually focused and live a prosperous worldly life.

The creation of the Sikh panth started with Guru Nanak Dev ji, the first Guru and reached the fulfillment during the time of Guru Gobind Singh ji the tenth Guru. The Spiritual Guruship was then enshrined in Sri Guru Granth Sahebji.

The Spiritual path that Sri Guru Granth Sahebji lights up is one of discipline and effort. It is unique in that it gives freedom in the exercise of intention to pursue the path. The path is based on the tradition of Guru-Disciple relationship. The word Sikh means a disciple and the intention to be a Sikh who enters into relationship by accepting the Guru is of paramount importance in Sikhee. The Sikh accepts Sikhee voluntarily at any time during his life and enters into a well crafted spiritually disciplined life.

The spiritual wisdom of Sri Guru Granth Sahebji is for all the humanity. The message is same for all the communities and castes. The Gurdwara is open to all, what so ever be their beliefs, religion, status or position in the society. They may be innocent or full of guilt. They may be thieves or victims. The Guru sees everyone in the same light. The message is same for all and easily accessible. The path is easy to see and look at. Who so ever hears and sees the Guru is by divinely touched.
The Guru is not coercive. The Guru is silent and understanding. The Guru’s presence and hearing of Gurbani is a solace to all. The Guru is ever forgiving and patient.

The choice to enter the Sikh fold and embrace Sikhee is a personal one. Even a person born to Sikh has to exercise this choice. To be a Sikh is to accept and surrender your ‘own’ mind before the Guru and to live life wisely shaped and directed by the Rehat (Code of Conduct and Conventions) in daily life with growth of inner spiritual life closer to God. This choice is like entering a school. It is just like going to an institution.

The first thing that a person does who joins a school is to wear a dress and reports in the school for learning. He or she then is in the fold of culture associated with that institution. This culture is imbibed consciously as well as subconsciously to the major extent. A person who lives in a clan imbibes its culture. This is true and easily seen in the life around us. The group we associate with or the place we live in has an affect on us. The culture in which we are raised reflects in our values, attitudes, and behavior. There are many aspects of our lives that we take for granted are in reality based on cultural influences which can be appreciated only when we visit someone from a different culture, or go abroad or even talk to others. The way we dress, the music we listen to, the ways of living together, the relationships between parents and children, the food choices , attitudes in business , etc are all a result of cultural influence. The Sikh panth has a similar influence. This influence is reflected in the way the Sikh lives life, in the way the Sikh conducts business, the way responsibility is accepted and duty done, the way situations in life are met. The whole approach to life of a Sikh becomes different when the Sikhee is embraced by him or her.

The choice of willingly accepting the Sikh symbol’s is the first one that a Sikh exercises, while embracing Sikhee and to enter the Sikh panth. This choice is reflected by first keeping unshorn hair and thereafter sealing of the relationship with the Guru through a ceremony of Amrit Sanchar. The Sikh chooses to be like his Guru.
The Sikh symbols make a Sikh unique and protects from other cultural influences.
The five symbols of Sikh identity are
1. Kesh - Uncut hair and beard and head is covered by a turban. Hair with a tied turban and beard is a highly visible symbol of membership of the group. Hairs indicate the perfection of God's creation - naturalness. Hairs are also a spiritual aid connected with subtle energies. Devout Sikhs who do regular Simran observe heat on top of the head.
2. Kanga - Wooden comb for hygiene and maintenance of the Kesh.
3. Kara - Iron bracelet worn on the hand. Physical reminder that a Sikh is bound to the Guru and the Sikh has to earn his living in a fair manner. The Kara is a reminder of self esteem and strength of character.
4. Kachera - Specially designed cotton underwear which gives natural comfort and is dignified. The Kachera is reflective of modesty and high moral character.
5. Kirpan - A Strapped sword, usually small in size. It is worn as a reminder to protect the faith. It is meant not to show bravery, nor is a mere weapon but is a reminder to protect the weak and to stand up to injustice.

When the Sikh accepts the ‘Amrit’ from the punj payaras in an ‘Amrit Sanchar” ceremony it seals Guru-Sikh relationship. The amrit gives strength to the spiritual life of the Sikh and a shift occurs within him. A Sikh scholar compared it with a person standing in a queue being picked up and placed ahead. The spiritual change after this ceremony is more profound. This starts the Sikh, also now called Khalsa, to move through worldly life in a path with a new attitude and approach. The Simran gives the Sikh power to walk through worldly issues and situations with an ever inner connection with Waheguru ji (God).Sikh knows that Waheguru ji is ever accessible and always with him. Sikhs effort is to live life in a pure way and ever strive to live life of Simran. All along he is a worldly person with a check on five passions. The five passions a Sikh knows are kept in check by Guru’s grace only.

The Sikhee is devoid of any rituals in spiritual life. The focus all along is to develop inner life and find the God within. The spiritual wisdom of Shree Guru Granth Sahib ji is a guide from the early stage to a stage of deep spiritual living. The Guru is puran – meaning complete. The Sikh need not look towards any other source. The tradition of recitation of Gurbani, Kirtan (singing of hymns from SGGSji), Katha (explanation of Hymns from SGGSji), and discussions of with Gurmukh Sikhs and their writings is sufficient to clear doubts and a source of inspiration.

When looked closely at Sikhee, one is amazed to see that it is designed to make the follower to achieve and live a life of success, happiness, and fulfillment. The life of Simran connects the Sikh with higher power within recognized as Shabad Guru within. All a Sikh has to do is pray. All his thoughts are taken as prayers in fact and the higher power guides him to make the correct decisions in your life. The higher power is his protector and guide

So why do so many people fail to achieve success, happiness, and fulfillment? The answer is simple: not following the Guru’s Guidance. The wrong self willed methods would definitely lead to wrong results.

The persons who live a ritualistic life although accepting SGGSji as Guru without embracing the Amrit are like those who are standing at the bus stop and yet to start a journey.
The persons who keep unshorn hair (by birth in a Sikh household) and call themselves Sikhs are like those who are taking trial classes in an institution but not yet taken admission. They have yet to seal the Guru- Sikh relationship by partaking Amrit.

The persons who visit Gurdwara and so also have faith in other Gurus or Gods/Goddesses are like those who have feet in two boats. Any pain and struggles in their life is thus a result of following self willed path in their worldly life.

The people do have rights of choice. The Sikh thought does not encourage enforcing of choices but at the same time requires others not to temper with Sikh way to suit their own choices.

The Guru advices Sikhs not to follow blind rituals such as fasting, visiting places of pilgrimage, superstitions, worship of the dead, idol worship etc. The Guru teaches that people of different races, religions, or sex are all equal and teaches the full equality of men and women.

The first teaching of the Guru is that there is oneness in the creation with only One Creator God. All the people are the same. The goal of life is to lead an exemplary existence while maintaining a balance between spiritual obligations and temporal obligations so that one may know and become Jyote Swaroop (the same light as the creator). The Sikhee which is Sikh way of life makes possible the living of life as a householder, earning an honest living and avoiding of worldly temptations and sins.

The Sikhee starts with voluntarily embracing of the Sikh Symbols and Amrit Sanchar to seal the Guru- Sikh relationship. The Sikh then advances further in experiencing the nature of Shabad Guru as a higher power. The Gurbani recitation, Gurbani Kirtan and Simran then takes a new dimension taking the Sikh to a new level of spiritual experience.

The base of Sikhee is Simran on the ONE and Sewa ( self-less service ).

The three pillars on which it stands are :
Kirat Karna – Earn an honest livelihood
And carry out good deeds

Naam Japna – Is the remembrance of One God .
By repeating and focusing the mind on His name

through Guru Mantra -Waheguru .

Vand kay Chakhna - means to share ones wealth.To contribute at least

10% of their wealth/income called Dasvandh to the

needy , to distribute in Langar (free Kitchen) or to

a worthy cause.

The Sikh is associated with Truth and strives for truth in living.
The Sikh the ONE pervading everywhere and is ever Humble.
The Sikh sees HIS Hukam (Will) in operation and is compassionate
The Sikh enshrines love for HIM and so loves HIS creation.
The Sikh with Guru’s grace checks the Anger, Lust, Attachment, Greed and Ego.

( This article is also available for download in pdf form in the download section on this page)

30. Finding the Shabad Guru.

2008-11-09T19:38:00.004+05:30

The first experience we have of the Guru is out of a tradition. The Guru that we surrender and bow before is Shree Guru Granth Sahebji whose outward look is of a revered big book. We observe the reverence and feel the devotion the Adi Granth Sahebji receives.

To the unaware the reverence appears like that given to the idols. This idea immediately begins to change on hearing the Shabad Kirtan recitation.Where there is Shree Guru Granth Sahebji there is Shabad Gurbani – the hymns recited from SGGSji.

The Gurbani Kirtan when heard touches the soul and the feeling surfaces in the conscious awareness. This starts the journey of meeting the Shabad Guru and living in HIS ever presence. This journey may be one where there are stops, rests and movement but the journey it is.

There are phases in our experience and understanding of SGGSji. The Gurbani first starts with correcting our perception of GOD whom the Guru’s Sikh (disciple) reverently speaks as ‘Waheguru’.

The ੴ Ek Ongkar is the first word of Shree Guru Granth Sahebji . This has been very simply translated as ‘‘One Universal Creator God” and also by some as ‘God is One’.
As the Sikh reads the gurbani this simple translation is found to grow in size . There are depths and depths to the description. This word is seen to symbolize Waheguru ji.

The gurbani begins to lead him towards a wondrous world. A journey that becomes his way of life.

The Sikh being a householder, a member of family, a member of society and a person involved in daily living has demands on his mind and time. The world he lives creates anxieties, concerns and fears. The persons he depends on fail to deliver. The expectations he has strangely take their own course. The body he prides on fails often. The gurudwara is the first choice where there is solace. But for solution he still keeps looking in the world. The world of gurbani is an inner world and he looks to it as a world of peace. The outer world is giving him living, the food, shelter. There are things in the outer world he desires and even covets. The Guru tells that Waheguru is the doer. HIS hukam (HIS WILL) is prevailing.

The life he Lives in the world is different. There are self identities. There are positions , aspirations and a mind and body that ever keeps him involved in its demands and desires. In this world are happy moments , joyous moments , but at the same time there are anxieties, fears, problems , diseases . There are births , a moment of joy and and deaths when sorrow prevails. How so powerful or rich he may be in the world there are moments with feelings of panic, the inadequacy times of feeling so limited , so weak, so short , so helpless.

Whom to turn to? A Guru in a body form would have been convenient. He can talk to him and he would listen to him. WAIT. He suddenly realizes that the Shabad guru has ever been guiding him inwards and that is where he can find the Shabad guru and talk to HIM. Frantically he reads gurbani. Mysteriously the Bani seem to know his mind. He finds before him the answers he seeks. He is led towards path he seeks. The gurbani the wisdom he seeks. Reading and listening to gurbani his heart is touched and a peace subtly settles. He wonders how the words in SGGSji are so different. The form is not of a Guru in human body yet the words are transformative. The words evoke a feeling of peace. The words are a wall of protective security. The words are of confidence and joy. The words evoke feelings of love. A love that is felt towards , all and everything.

The Sikh knows the first ten Gurus’ were in physical form in a human body. The tenth Guru than installed the Granth Sahib ji as Shree Guru Granth Sahebji .In this installation the Jyote was transferred. The Jyote which was there in the first Guru. The first Guru Nanak Dev ji transferred it to Bhai Lehnaji making him the second Guru Angad Devji. The same Jyote has been in the subsequent Gurus.

Right from the first Guru’s time the Sikh was introduced to Bani. His day started with Bani and ended with Bani. He accepted whatever the Bani said as truth. He obeyed and aligned his life as per Bani. He develops faith and accepts the truths of Bani above anything that someone else said and inspite of doubts that his mind conjured up.

The unveiling of truths is a matter of faith. The acceptance of what the Bani says is one of the biggest change in a Sikh. This is his first step to unshackle the bonds of maya and to enter into life of true freedom.
The Guru Himself has said:

O GurSikhs, accept the Bani, the Word of the True Guru,

as truth, absolute truth;
The Creator Lord Himself causes the Guru to chant it.
SGGS 308

The Bani is Guru, and Guru is the Bani.
Within the Bani, the Ambrosial Nectar is contained.
If His humble servant believes, and acts according to
the Words of the Guru's Bani,
then the ever present Guru emancipates him. 5
SGGS 982

As the sikh reads and accepts gurbani, he is informed that

The Guru is the Supreme Transcendent Lord God Himself.
SGGS 387

The Divine Guru is the True Guru, the Supreme Lord God, the Transcendent Lord Himself ; says Nanak bows in humble reverence to the Lord, the Divine Guru. 1
SGGS 262

Know the Guru who is Supreme Lord God Himself, as ever near. 3
SGGS 193

These words of the guru have a meaning when acceptance is there. This is a relationship of faith, acceptance and affirmation. The gursikh ever recites and affirms that :

The Perfect True Guru is always with me.
SGGS 618

My Guru is always with me, near at hand.
SGGS 394

The realization and acceptance begins to seep in new meaning of words are revealed.
‘WAHEGURU’ is the guru mantra. Waheguru is the loving reference to the creator lord.
The Lord God Himself is in the form of the Guru , the Satguru and ever present with the sikh.
HE the formless one is all the forms . HE is ever present and ever accessible. As Satguru he is ever with the Sikh.
The Sikh on Guru’s advice accepts HIS presence ever within and near him.
The Sikh’s ardas (prayer) is to the Guru within.
The Sikhs talks to the Guru within.
The Guru arranges Sikhs affairs.
The Guru is his ever protector.
The Guru subtly guides.
The Guru’s presence can be felt any time.
The Sikh just knows that HE the karta HIMSELF as Guru roop is with him and everywhere in the creation.

One day the Anhad Shabad is heard by the Sikh and he realizes that the Shabad Guru in the text form has now being revealed in the form of celestial sound- the sound of creation.
The Shabad in the form of words having shaped the mind of Sikh made his surt (awareness) subtle enough to hear the sound of creation.
The Shabad creates and Shabad is in everyone and everything.

29. Anhad Shabad : The celestial sound within

2008-09-23T08:17:00.005+05:30

Listening to the Shabad within is the Surt-Shabad technique of Guru Nanak Devji enumerated in Shree Guru Granth Sahebji . Shabad in Guru roop is ever with the Sikhs . they only have to keep their surt (conscious awareness) within and listen to the Anhad Shabad . The intuitive guidance of the Shabad Guru is always available to them as HE is ever present.
The sehsa (doubt) a sikh has to remove during Simran efforts is that Waheguruji HIMSELF are shabad swaroop in SGGSji and as Shabad Guru are ever accessible within. Waheguruji is all around in the creation and are the substance of creation as well. HE is player on bothsides. We as jyote swaroop have to go across our ego to be one with HIM.

More has been written on this topic in the eBook titled “Anhad Shabad :the celestial sound within” in pdf form ,which is available for download at the ebook links space on this blog page.
The book is available for download from my folder titled Simran healing in http://www.esnips.com/ .
The direct link to this free eBook is here Anhad Shabad :the celestial sound within

28. Blog Book 'Simran- Naam'

2008-05-27T21:52:00.002+05:30

An e-book titled 'Simran- Naam' has been built from some earlier blog posts in pdf format for easy share and reading. this book is available for download from the link on this page.

Here is the introduction in this blog-book.

INTRODUCTION

Path of spiritual life with ‘Sri Guru Granth Sahebji’ starts with surrender. A bowing before SGGSji when we touch the floor with our forehead is symbolic of surrender of our beliefs/thoughts/ideas of a spiritual life and openness to accept the Guru’s knowledge and changing our thoughts and living with new beliefs.
The Shabad Guru – an abode of Parmeshwar (GOD) lifts its disciple to the level where the devotee and the object of devotion are ONE.

The treasure house of spiritual knowledge SGGSji directs the Sikh (disciple) to seek Naam – the state when the sikh comes to what his origin (real nature) is starts to live life in Naam.

The path towards Naam is the path of Simran.

Simran in essence means remembrance ;
and we remember and keep remembering through repeated focus.

It is through regular recitation of bani from SGGSji , listening and singing of Shabads (hymns) from SGGSji that love of Waheguru (God) swells within. The meaning of Shabads begins to dawn and the state of mind/heart described in Shabads begins to be experienced.
The spiritual path of Shabad Guru understands through experiencing.

The Sikh then finds that the Shabad Guru is always with him ever giving intuitive guidance.
The Sikh then finds that the Shabad Guru and Waheguru (God) are one and same.
The Sikh also finds that he and Waheguru are same. In between them is his haume (ego) – an illusion of separate self existence. "

27. Miracle of Ardas (prayer) --Part II

2008-03-04T16:44:00.009+05:30

Ardas ( prayer) is an important spiritual tool in the life of a Sikh. A Sikh is a house holder. He works honestly for living and in this world he faces problems like any other individual. An Ardas not only solves his daily life problems but brings him nearer to Waheguru. An Ardas is also a simran. Waheguru ji is ‘antaryami’ meaning already knowing our inner thoughts. HE does not need a prayer with a concentration to know our needs or desires but we need to do Ardas to be nearer to HIM.
An Ardas of a Sikh for his needs is heard and universal forces are activated for the fulfillment.
An Ardas which benefits many is heard.
An Ardas without involving ‘I’ or ego is heard.
An Ardas that reduces ego or haume and is spiritually uplifting is heard.

The life that we are to live as per guru’s guidance is that of living in the presence of Waheguruji. We know and are aware that HE the creator is ever present everywhere. HE is within and without. HE is the Guru within. HE is the only presence. The world is a maya and our separateness is an illusion. The ego perpetrates this separateness. The relationships with, other persons and objects in the world perpetrates this separateness.

A person who lives life as per Guru's given wisdom and understanding is a Sikh (Disciple). The Sikh moulds his mind to Guru's teachings.A Sikh lives life in such a way that the element of separation is gradually reduced and in this way the Sikh gets nearer and nearer to HIM. The Sikh is not a renouncer of the world and its objects but ever lives enjoying the world in a non-attachment way. It is like travelling in a train and knowing all the time that the seat does not belong to him at the same time during the journey it is for his sitting comfort. The Sikh’s relationship with the worldly relations and objects should be like that.

A Sikh also is an ever acceptance state of mind. He knows that what is happening in the world is a result of HIS Will. This WILL is creative force acting in accordance with thoughts and beliefs in collective consciousness. This world is ever changing one. There is cycle of life and death. There are many such cycles. A Sikh does not resists or feels angry at what has happened or is happening but knows that HIS prayer would be heard and the same forces would shift and bring about the desired change. The change brought about is within the ambit if creative pattern of the universe. The change is in accordance with the universal laws.
Take for example, a person who prays to heal the body from a disease .His body has become diseased because of his own karma consisting of negative thinking, emotions and behavior which affect the physiology and creates pathological changes in the body over some time. A prayer would not immediately change the body to a healthy state. The change initiated by prayer is in accordance with the universal laws. Regeneration and recovery is initiated through the removal of cause of disease. At mind level the proximity of divine and the state of surrender dissolves the mental blocks which are now positive emotions. At the ethric level the negative energy is disintegrated. At the physical level the body’s regeneration mechanism becomes operational. The external situations change and the medical intervention where needed is appropriate and effective with right persons involved.
For even such a desired change to occur, the prayer has to be in the right way.
The first requirement is the state of mind that stops struggles and surrenders. There is no resistance of the type ‘Why me?’ There is also no dependence on external sources like a medical system or medication. The medical systems and the medicines work in accordance with the universal forces of change and have nothing absolute about them. Fear and doubt about the effectiveness of the Creator or the divine towards whom the prayer is directed only results in that very fear being manifested. Here we are not allowing the Creator. In this world the rule is ‘what one sows so one reaps’. When we sow the confidence of effectiveness of creative forces then what we reap is the result of a successful prayer outcome. This is perceived as a miracle but in fact not a miracle but a manifestation as per laws. All that happens is within the Hukam (God’s will) .
Prayer is a method of moving forces of creation in a more powerful way than we do in the daily life. When we pray and allow the initiation of action by the higher creative forces without any doubt and fear in the mind and in full confidence and so it happens. The mechanism of ardas is a part and parcel of the design of this world created by Waheguru.It is part of path towards knowing our origin of being same as the creator. In prayer our awareness is focused within at a level of consciousness closer to subtle spiritual dimensions.
Way of the prayer is one of Love. We are in communion with the divine. We are in present eternal time of NOW without any anxiety towards outcome or failure. We pray and remain in a state of confidence.
After the prayer we should recite shabads only and should avoid repeating the prayer as it shows our lack of faith in the prayer and giving of appropriate result by the Karta (creator).The recitation of shabads when any doubt comes would keep us in a positive frame of mind.
Ardas shold be done preferably during amrit vela ( before 6.00 AM early morning) and if possible before SGGSji.During ardas keep eyes closed and the focus of awareness deep within. Feel the presence of Karta within. HE is ever present wether we are aware or not. The purpose of prayer should be genuine and for the benefit . The purpose which has element of raising the ego ( ahankar) or is harmful is less likely to be fulfilled. We can also put forward an arrangement whereby an assertion is made that as thankfulness a spiritually uplifting activity would be undertaken. Here thankfulness which is ritualistic or donation that does not raise ones spiritual level is less likely to be acceptable. In a prayer love relationship and spiritual advancementis of paramount importance.

SOME SHABADS FROM SHRI GURU GRANTH SAHEBJI ARE QUOTED BELOW :

Everyone begs from You, and all offer prayers to You each day. Those, unto whom You give, receive everything. You are far away from some, and You are close to others.
SGGS 86

So offer your prayers to Him, the Giver of Peace, the Destroyer of fear.
Showing His kindness, the Kind Master shall resolve your affairs.
SGGS 44

He is the Presence Ever-present; offer your prayers to Him. Pain and pleasure are in the Hands of Karta (creative aspect), the True Creator.
SGGS 352

When your soul is feeling sad, offer your prayers to the Guru. Renounce all your cleverness, and surrender your mind and body to Him. Worship the Feet of the Guru (touch of divine within), and your evil-mindedness shall be burnt away.
SGGS 519

You are our Lord and Master; to You, I offer this prayer. This body and soul are all Your property. You are our mother and father; we are Your children.

SGGS 268

DHANAASAREE, FIFTH MEHL: He has extended His power in all four directions, and placed His hand upon my head. Gazing upon me with his Eye of compassion, He has dispelled the pains of His devotee. 1 The Guru, the Lord of the Universe, has saved the Lord's humble servant. Hugging me close in His embrace, the kind, forgiving Lord has erased all my sins. Pause whatever I ask for from my Lord and Master, he gives that to me. Whatever the Lord's slave Nanak utters with his mouth proves to be true, here and hereafter. 2 14 45
SGGS 681

26.The Miraculous Power of Ardas (Part I)

2008-01-07T14:16:00.001+05:30

Ardas (Prayer) has been used to seek divine assistance during problems, difficulties and for healing since ages. While miraculous results have been recorded, it is also true that many prayers go unanswered. But when Guru Sahibji declares that

The prayer of the Lord's humble servant is never goes vain.
-SGGS 819

When it is declared that “No prayer goes unanswered” then we have to check whether the prayer conforms to the prayer preconditions. When done properly a prayer never goes unanswered.

All thoughts we have are in a way prayers as these create our reality. The all pervading creative force is ever creating our reality, the world, the universe. The reality that we are experiencing is in accordance to our present thoughts and belief pattern. These patterns are crystallized thought energy which acts on our body’s physiology and has produced pathological changes and result in diseases. These thought patterns activate universal forces and create our circumstances and situations.

Prayer is a method to go across and submit our intention to the creative force to initiate the changes at spiritual level that percolate and bring about healingin the body and change in the circumstances.Prayer is done before God, the lord. To be effective we must have a belief in the existence of the almighty. This belief is the first condition.HE before whom we address our prayer is to be understood, first at least intellectually.

Here is how Guru Nanak describes HIM. The words are in Gurmukhi script and cannot be properly translated so I have given brief explanations.

ik-oNkaar sat naam kartaa purakh nirbha-o nirvair akaal moorat ajoonee saibhaN gur parsaad.

ik-oNkaar - Ek ongkar symbolizes HIM. The EK which means one symbolizes oneness. There is only HE in the entire universe. Everything is HIM including us and the material world.
The Ongkar symbolizes HIS created universe. From the formless has come the form. From eternal void and the silence has come the creative sound (known as shabad), the vibration which is everywhere and in everything and so is universal consciousness. The created world is a maya – which means it appears real but is not real.

Sat naam – Sat means truth. Truth is that which does not change. Eternal Truth is His Name (identity).He is also our real identity. Our individual consciousness is simply HIS consciousness intermingled with (an illusionary) ego – that creates experience of separateness.

kartaa purakh - He is the Doer of everything. Karta Purakh means that HIS presence is the real creative force. Everything in the world including the physical laws work because of HIS presence .HE is the real karta ( the doer) the invisible creative force.

Nirbha-o - Without fear. Fear is not a part of HIM. Fear is an illusionary part of creation. A work of maya (the grand illusion).

Nirvair - Without vengeance or anger. These again do not symbolize HIM but is maya. These exist in the created world. The caste, creed, status, shortcomings, evil or good nature etc has no consideration before HIM.

Akaal moorat - Undying form (deathless).HE is eternal. Ever same. Has timeless existence. Death is there in the created world.ajoonee - Unborn. Birth and death is in the created word. He is ‘Akaal’ – meaning ever living and has not been born.

SaibhaN - Not begotten, being of His own Being. ‘Saibangh’ means exists as such and self-created. There is no other only HIM.

Gur parsaad. - By the Grace of the Guru, made known to mankind. We are so much in an illusion of separateness and our own identity that HIS knowledge can come only through Guru’s grace. Only a real guru in one with HIM can impart this knowledge and show the path of self- realization. This realization is of what our true origin is.We deep within our beings are one with HIM. All HIS creative force is available to HIS. The GODS or Avatars’ are those who while living in the physical body are ONE with HIM. They do not have the illusion of separateness and are the messengers. The saints are ONE with HIM but do not have the purpose which Avatars have.

The highest form of prayer is to address the prayer directly to HIM – the creator.

The prayer can be addressed before an avatar or saint’s image or without an image with a clear knowledge that it is actually directed at the creator.We keep the conscious awareness WITHIN during prayer. HE is within us too.

The conditions for a prayer are as under:

First – Belief in the existence of creator and HIS presence within us.

Second – Belief that the creative power acts and the material forces are aligned towards fulfillment of the intention in the prayer.

Third – Belief that the intention or purpose is right and we are actually ready to accept the outcome.

Fourth – Faith and belief that the prayers outcome would be positive. It would be fulfilled. We do not harbor any doubt.

Fifth – We express full faith and do not have a divided faith. Like we pray but at the same time are expecting that the result can or would be by so and so human means. His creative force is actually acting in whatsoever manner and through whomsoever as is right for the result.

The reliance on man is futile.

Others are in similar fear .
Our reality creation is due to our thoughts and collective consciousness.
The source of result is within where we approach the creator of the universe.

...contd.

Guru Nanak has introduced us to EkOngkar.

2007-11-24T18:48:00.000+05:30

Today is 24th November, the day the world celebrates the arrival of Guru Nanak in this age of kalyug. He brought a shining light to the widely prevailing Spiritual darkness. It is not possible to describe the full glory of the light brought about by Guru Nanak; an attempt is made to look at one aspect of it.
Guru Nanak has introduced us to EkOngkar -

In this is the numeral one :

The numeral one has been placed before the word Ong -

and added then by adding kar at the end changed it to - EkOngkar.

EkOngkar is representative of the One Creator as well as the oneness in the creation.
EkOngkar also represents the flow of creation.
EkOngkar also represents the Nirankar before the creation.
Gurbani introduces us to all the aspects of EkOngkar. Although the meaning of Ekogkar is beyond our limited mind still something can be touched which of course would be limited.
Let us first look at the smallest form Ong.

Guruji says that:

Blessed, blessed is the sound Ong the flute that the Lord plays.
Wherein the sweet, sweet unstruck sound current comes forth.
-SGGS 988

The Ong represents the Anhat Shabad that emanates. This shabad vibration is within all the creation. The Anhad Shabad ever exists in Ongkar and has a role to play in creation. From Ongkar has come the creation.

From Ongkar has come the creation. The days and the nights been made. The forests, meadows, three worlds, water, the four Vedas, the four sources of creation, the countries, the continents and all the worlds, have all come from THE ONE .
-SGGS 1003

How big and timeless is this creation is some thing we cannot grasp.

Many millions are the fields of creation and the galaxies. Many millions are the etheric skies and the solar systems. Many millions are the divine incarnations. In so many ways, He has unfolded Himself. So many times, He has expanded His expansion. Forever and ever, is HE the ONE, Ekankar. Many millions are created in various forms. From God they emanate, and into God they merge once again. His limits are not known to anyone. Of Himself, and by Himself, O Nanak, God exists.
-SGGS 276

Before the Ongkar Guruji has placed the numeral ONE 1 .

In this ONE is SUNN , the zero , the nothingness ,the void and also his ever presence as represented by line. To understand this let us look at the paths of God Realisation . The major paths are the Bhakti marg , the meditation and the Naam Simran .

In the Bhakti marg the devotee develops relationship with the creator. Sometimes a father, sometimes a mother. As he progresses the stage is reached when Bhagat is not there, only HE remains. From two they have become one.

In the path of meditation the mediator searches within. He goes beyond the thoughts. A stage comes when they reach silence. There is nothing within and without. They reach nothingness. The creator merges with the meditator. They become an image of God. There is no difference between Atma and Parmatma. This is why they are known as and called Bhagwan -God.
What have they seen and how can that be described. They say that there is SUNN, nothingness only zero.

The SUNN has been described as creative aspect of Ongkar in gurbani. From Ongkar has come creation with a creative kalan of suun.

The Infinite Lord assumed creative Void. HE Himself is unattached, infinite and incomparable. He Himself exercised His Creative Power, and HE gazes upon HIS creation; from the Primal Void, He formed the Void. From this Void, HE fashioned air and water. He created the universe, and the king in the fortress of the body. YOUR Light pervades fire, water and souls; creation rests in the Void.
-SGGS 1037

Guruji by introducing the numeral ONE have changed the viewpoint.

Guru ji has gone beyond .
What has been described as nothing or void has also been described as ever existing something.
Both the viewpoints are true. What is void or nothing only appears as nothing. In this nothing is also HIS ever presence. Ekankar is ever existence of HIM.

EkOngkar is HE the Nirankar , the Ongkar , the Anhat Shabad , the ever presence as as oneness in the creation.

The miracle that Guru Nanak has brought about is to bring spirituality in the household. Even while living as a householder the gurmukh reaches the higher spiritual levels . Gurmkh lives in oneness .The jap ,kirtan ,vichar of gurbani brings this change.The inverted lotus within blossoms forth in sehaj.

The path is of simran and the meeting of surt with shabad . The shabad then pulls the surt and gurmukh merges in HIM.

Through Shabad live in Naam.

2007-09-22T22:36:00.000+05:30

While reading Shri Guru Granth Saheb ji among the words those comes frequently are ‘Naam’ and ‘Shabad’. These are also the words that have deep meaning and needs to be given much thought.
Guru Sahebji says that :

Through the Guru's Teachings, illumination (knowledge) is received.
And through the Shabad, is received the Lord as Naam.
- SGGS 30

The gurbani in the words of Guruji is ‘Braham Vichar’ – it expounds and presents spiritual knowledge. The gurbani meanings also change as per stage of the devotee who then begins to perceive subtle meanings and explanations about the subtle spiritual realm. The same words which earlier had been read in a go suddenly begin to hold the attention.

Let us now look at the word ‘Shabad ‘which is commonly thought to mean a hymn or sections of SGGSji. The shabad is sung as kirtan. We listen to Guru’s shabad in kirtan. But the word shabad has a different meaning also. Let us try to the subtle hints in SGGSji.

Here Guruji says:

O mind, swim across,
by focusing your consciousness on the Shabad.
- SGGS 19

Here we are being asked to focus conscious attention on the shabad. And this is what the focus does to the mind.

The Shabad of the True one fascinates the mind;
And then God Himself arranges the meeting.
- SGGS 35

What is the secret of this ‘shabad’ that Guru ji which makes possible the merger a devotee yearns for. Here is another explanation from SGGSji.

As Gurmukh we understand that Bani (Guru’s word) is Braham;
through shabad we meet HIM.
- SGGS 39

Braham is the unchanging reality which is the aspect of oneness that is all matter, energy, time, space, beings and everything even beyond in this universe.

We as Sikhs are well aware of Anhad Shabad being a shabad (celestial sound) which is heard at the tenth gate and about hearing of which Guru Amardas ji has uttered the Bani ‘ Anand Sahib’. He exhorts us to hear the shabad. This hearing of the shabad and effort to keep focus on the "heard shabad" is the essence of Surt Shabad meeting.

Liberation is when the Guru unties the bonds; and the honor is obtained by focusing conscious awareness on the Shabad,
- SGGS 1255

Shabad in physical form is the Guru’s bani and shabad is also within us. A sikh who does regular simran within hears shabad inside coming from the area of tenth gate. This celestial sound some say is like a HUMMMM sound and even is compared with night sounds of insects. At the gross level where our surt is generally the sound is heard as such by our inner ears.
As we keep our Surt focused on the shabad we gradually begin to get absorbed it in. On further progress this celestial sound heard is very pleasant. This sound is Anahat meaning that which is formed without any object striking another. Gurbani therefore calls it Anhad Shabad. This shabad has quality of light also and this is why many a devotee sees celestial light as well. The shabad is the one that pulls the Surt through the tenth gate known as Dasam Dwar. Here is how Guruji describes the importance of Shabad.

Shabad is guru in the physical form of SGGSji. On reading the shabad’s we get gyan and through recitation and kirtan our consciousness is lifted and we become more ‘sato guni’. We then move more inward and hear the shabad guru. Shabad is an aspect of Karta . Shabad as guru gives us intuitive understanding of spiritual realms and also guidance relevant to the physical life. As the physical guru liberates us so does the Shabad Guru.

Through the Shabad Guru, one crosses over this world-ocean.
The duality (separation belief) within is burnt within.
The five celestial sounds ( panch shabads) being the arrow and the drawn bow is aimed at the Tenth Gate in the Sky within, the death is beaten.
The faithless cynics cannot attain enlightened awareness of the Shabad. Without awareness of the Shabad, they come and go in reincarnation.
- SGGS 1042

The panch sounds referred in the above hymn are the five elements: Earth, Water, Fire, Air and the Sky. These five have been created by the celestial shabad.
Gurbani explains that the ‘Nirankar’ has taken first as formless ‘Ekongkar’ (the oneness in the universe).This oneness is our origin and from the ‘Ekongkar’ has emanated ‘Braham’ swaroop. The Braham is also shabad roop. The shabad has given rise to the five elements and the material form in the universe. If we consider the scientific view then the quantum physics is very near here, as it tells everything is vibration.

A question that comes in mind is that as to where the shabad is coming from. Guruji has given a hint in these lines from SGGSji.

The sweet, melodious, unstruck sound current vibrates continuously
in the home of the Nirbhau.
-SGGS 1033

Guru ji has explained in the mool mantar that the Ekongkar is also Nirbhau. When Guruji talks about Nirbhau the word is used as an explanation in the sense that we can understand and relate to. The world we live in a world of duality. It is a world of relationship. The opposites exist so that the other is defined and experienced. We can understand love if fear is there. We can understand big if small is there. We can also understand Cold only if Hot is there. Look around and this relationship is seen around in all existence whether material or abstract. So also we have been created to live as if separate, in order that HE is experienced. Our houme (ego) ensures we feel and live as a distinct separate being. When this veil is lifted there is only HE.

Nirbhau can be translated to mean ‘fearless’. HE is SAT meaning truth .Here the meaning is that HE is not a creation like this created world which is ever changes but is same SAT ever. It is only in the created world that fear exists. The SAT swaroop is only love and anand. Fear does not exist in SAT swaroop. IT is from this SAT swaroop Ekongkar that home of Nirbhau that the shabad is originating. Guru ji has also explained in these lines :

Creation and destruction happen through the Shabad.
Through the Shabad, creation happens again.
--SGGS 117

This shabad has given rise to material world and this shabad is also the “thought energy” in our mind that makes possible thinking. This shabad also takes the form of words and language like everything else in the universe.

Here is an illustration to explain shabad :

Nirankar --> Ekongkar --> Onkar --> World (Duality)

From Ekongkar --> Anahad Shabad -->Shabad (blueprint)--> (Shabad as thoughts & Matter)

? <----- Merger in Naam <----Naam <---- Name illustrative of many roops

This shabad is the creative blue print of existence.
The hymns in SGGSji are called also Shabad because their origin is the shabad and these makes possible our meeting with the shabad within.
The ‘shabad roop hymns’ of SGGS ji give us gyan or spiritual wisdom.
These ‘shabad roop hymns’ change our state of mind and lift our consciousness.
Listening to the ‘shabad roop hymns’ our Surt goes within.
These ‘shabad roop hymns’ enable us to do Simran.
We hear the Shabad within and our surt meets with this shabad. The shabad then pulls the surt upward through Dasam Dwar in a state of merger.

Next is the question of relationship between Shabad and Naam.

Naam is our origin.

Naam is received truly when we reach and become OUR ORIGIN instead of living with a feeling of being separate. We have Naam when we live as jyote swaroop.
This line from SGGSji clarifies much.

Through the Shabad, meditate on the Naam;
through the Shabad, you shall merge in Truth.
- SGGS 67

The form of Naam in the material world is the Name of the Lord or God. Gurbani HE has many names. It is immaterial to call him by any name exclusively as any name would be only limited and cannot connect fully with the limitless. The knowledge of Naam can only be obtained from Guru.

Through the Shabad Naam blossoms within and through shabad we embrace the Naam;
Without the (awareness of) Shabad, the whole world lives as insane, and the earth life is lost in vain. The Shabad alone is Ambrosial Nectar; Says Nanak, as Gurmukh obtain it.
- SGGSji 644

We use names of God for the purpose of jap and simran. We use name as ‘Guru Mantra’ also.
When the purpose of a name a form of Naam in the physical world is served by arranging a meeting with Sat Saroop within there is no need for any name. Then we have Naam – our origin.
We see him existing every where and in everything.

23.S. Raghbir Singh `Bir' on Healing through Simran

2007-08-04T20:00:00.000+05:30

Bhai Saheb Raghbir Singh `Bir' were a poet of a high order, a scholar and spiritually enlightened. This is an extract from his book Bandaginama , - Communion with the Divine .

“To escape disease, or to fight it, our forefathers used a spiritual device that
is now in vogue in the West. This efficacious remedy, in the words of Guru
Arjan, is:

Naam is the panacea for all ills.
“Sarab rog ka aukhad naam”
Guru Arjan- Gauri Sukhmani

If and when drugs bring relief, we become dependent on them. But if
the spiritual device cures a patient, he sheds his fear of disease and is cured
permanently. Through his spiritual progress, he helps to cure others.

Spiritual seekers are well aware of the fact that the body as such is devoid
of life, it is inanimate, cannot move of itself, nor feel anything. Just as a chair
or a table cannot catch fever, similarly the body, which is like a chair or a
table in its want of life, should be incapable of catching fever. Another fact,
which the spiritual seeker is well aware of, is that the soul remains unaffected
and is not subject to disease or death. This means that the mind alone can
be affected by disease. Anything created by thought exists in thought or
fancy. To the spiritual researcher, therefore, disease has no meaning. God
abides in us, in every atom and molecule of our body, as such disease should
impossible. There must be no fear of disease.
Spiritually enlightened people know how to attune themselves to the Infinite, and being in touch with the inexhaustible, treasure-house of force, they
draw strength according to their needs, and do not stand in need of any external
agency for the sustenance of their life and health.

Even some of those who are not spiritually enlightened, but are endowed with some knowledge about God, through their study of religious books, have been found to cure diseases through God's grace.”

“The devotee should help to cure patients through prayer and Simran. This
will strengthen his faith and enable him to serve humanity in the best way.
I believe that the very touch of a man of Simran could drive away disease.

The perfect devotee is like the proverbial philosopher’s stone, and those who
are within the orbit and aura of his potent influence are healthy and happy.

It is not un-Sikh-like to cure disease through prayer and Simran. In the
Guru Granth there are many hymns of the Fifth Guru wherein the great
Guru chanted his prayers for the recovery of his son, Hargobind, and when
he was cured there were thanksgiving hymns..”

- Extracts from the Book Bandginama, by S. Raghbir Singh `Bir'

22. Being Jyote Swaroop

2007-07-21T08:23:00.000+05:30

In one of my early post I had written about our Divine Origin. This post is about being "Jyote Swaroop " - a share of my understanding from my experience on the path.

This I had shared in a Group on Simran Experience in Sikhnet Sevadars.

"O mind, you are a form of Divine Light - recognize your own origin."
- SGGS page 441

These words of Guru Sahebji that assert in clear terms our origin and direct us in the choice of our path had first stuck in my mind while reading the book “Sarab Rog ka Aukhad Naam “by Bhai Ragubir Singh Bir. Bir Sahebji had written a number of Books and emphasized that Gurbani is a science. The principles underlying gurbani worked only when understood and applied in the proper way.

The aim of simran should be to recognize and experience “our divine origin.”
It so happens that we keep on reading gurbani and the words do not strike a cord within to evoke related experience and understanding. When these strike it is Gurparshad meaning Grace.

Grace is the moment of transformation. Grace attracts the trigger for change. And it is happening to all of us. Grace is ever in our life. Grace comes in many forms.
About our being Jyote Swaroop, one understanding came while reading the following words from the Arti.

"Thousands are Your eyes, and yet You have not even one eye. Thousands are Your forms, and yet You have not even one form. Thousands are Your lotus feet, and yet You have not even one feet. You are without a nose, yet thousands are Your noses. Your play enchants . The Divine Light is within everyone, You are that Light. Within you is same Light that shines within everyone. "
-SGGS page 663

The meditation that developed out of these words is –

“When looking Feel that who is looking is HIM. When walking Feel that who is walking is HIM. While using the hands Feel that who is working is HIM. And so on …”

The simran meditations are have an essential element of pre acceptance . This pre acceptance is ‘Manne” of japji Saheb.
This pre acceptance is what actually is and has to be accepted first without any doubting or questioning. This is where surrender before the Guru comes in. It is acceptance of guru’s teachings.
The pre acceptance has also been expressed in the form of state of being. Feel the state and you transform to that state.
Words have meaning and evoke a response of experience within us.
You want to feel enthusiastic, think and just act enthusiastic and you will be so. Want to be happy, think of happiness and act happy.

Gurbani tells us that all qualities and everything is HIM. So being jyote swaroop we can any time access and be in that state of being.

AASAA, FIFTH MEHL:

“He does not die, so (being His light) I have no fear of death (will be living even after life on earth). He does not wither (his virtues remain same), so I do not stumble (get enticed by vices). He is not poor (is abundance), so I have no greed (I am satiated).He is never diseased, so I have no disease. 1The giver of life is our life Himself; and there is no other, only Him (EK ONKAR). When he is the only one, then there is no other Destroyer (a threat to existence). 1 Pause He has no bonds, so I have no bondage. He has no occupation, so I have no entanglements. He has no impurities, so I have no impurities (of mind). He is bliss, so I am ever in bliss. 2He has no anxiety, so I have no cares. He has no stain (affected by vice and virtue), so I have no afflictions (have become clean). He has no need, so I have no desires. As He is immaculate (pure), so I am chaste. 3Says Nanak, the Guru clears away doubts and misgivings. (That) I have no separate existence; He is the only One and there is oneness. Before and after (here and there) He alone exists. When I meet him (in a state of being), we are of same color (are similar).”
- SGGS page 391

This awareness of being Jyote Swaroop is possible in a mind state of ‘unman’ meaning when we keep focus of our awareness inward.
Simran is the way to detach our ever outward directed awareness and thinking inward. Simran leads us to Naam – our origin.

Simran Experience :Simran Method Questions from Harvinder Singh

2007-07-11T07:11:00.000+05:30

Harvinder Singh has recently asked questions on simran method through email.

The questions and the answers are being shared for the benifit of the seeker who needs further clues .

The Guru within guides and attracts in the life the book , article , Vichar and even a blog post for clarity.

Harvinder Singh wrote as

"I have read your simran healing ebook recently and I have certainly enjoyed reading it as the ebook content was informative as well as interesting.

I have some questions regarding simran if you can please answer for me:

(1). When I practice simran I normally do it vocally. I have difficulty practicing it mentally. What happens is that for a few minutes I can do it mentally, but after that my mind tires and I cannot hold this thought for too long.

(2). Can one open their dasam duar if they do simran vocally? I would probably imagine one would have to do it for many hours a day over a long period of time?

(3). How can one improve their concentration so that one can perform mental simran? "

The Answer sent to this mail is as below :

"It is Guru 's Mehar that opportunity for sangat on the topic of simran has come about.

In the first question you have asked that :

"When I practice simran I normally do it vocally. I have difficulty practicing it mentally. What happens is that for a few minutes I can do it mentally, but after that my mind tires and I cannot hold this thought for too long. "

The Simran is different corresponding to the three levels :
1. Physical or Gross
2. Subtle energy plane– our emotional and mental body energies correspond to this plane.Also known as Astral plane.
3. Spirtual plane – also known as causal plane.

This is a broad classification and we have bodies corresponding to these levels.We can place our conscious awareness (SURT) at any of these planes.Normaly the surt is enbrossed in physical plane during our waking ours.

At the physical level the simran is vocal and is known as Jap and is done with the tongue.
Jap is mainly done of gurbani shabads.

Shabads are repeated again and again for Gyan , change of our state of mind (filling it with LOVE of Waheguru) and agreeing ( maniya) that HE is HAZAR NAZAR.

Waheguru shabad recitation voiced outside be listened by the ears (Suniya) so that the SURT is pulled automatically inside.

Then the Waheguru Gurumantra is spoken inside without involving tongue.Here also it is to be heard by the ears.

The above is a tool or method only as the aim is for the SURT to meet the Shabad going on inside.

The minds chatter goes on and on as it is the nature of mind.The SURT which is subtle goes beyond and above the viel of mental chatter.

In Japji Saheb Guru Sahebji says as under :

suni-aa mani-aa man keetaa bhaa-o.
antargat tirath mal naa-o.

When SURT is inside the simran is mental. Here feel the presence of Waheguru.When presence is felt recitation gets dropped .

Feel being filled with Light and love.
All qualities are HIS. All is HIM.So our attitude should be of acceptance whether we like it or not.Feel your negative gross qualities going. This way the emotional-mental energies become lighter and after some time the do not have much strength to take you out unless you desire.

Your second question is " Can one open their dasam duar if they do simran vocally? I would probably imagine one would have to do it for many hours a day over a long period of time? "

Vocal simran is jap and a start.One should prefer to do vocal simran of Gurbani Shabads ( full bani , shabad or part). Gurbani is Brahm Vichar.Gurbani gives us Gyan. Gurbani speaks of Waheguru.The proximity increases.

We have to go inside .Be in a state of UNMAN,meaning our SURT is kept inward and are not attached with the outward world. This is even when our eyes are open.
Even when we are sitting in a group.
Even when we are doing work or walking.

We do have to concentrate on worldly things or work but then even without our awareness the subconscious is engrossed in simran in the same way as it does the driving automatically even when our mind is elsewhere. Subconscious then does what we normally do and drives the car on the daily route.

Sikh way is SURAT- SHABAD abhyas. The inner shabad when connected with surt pulls it through Dasam Dwar.

Do not focus on the "time taken ". Time taken is quite variable ,when conditions are right the next shift automatically occurs.

As I had explained in the Simran Healing Book our thoughts are creative.When we focus and believe in the thought that "time taken is more "it would the become our experience – time taken would be more.

Your third question is " How can one improve their concentration so that one can perform mental simran?"

A form of meditation is that Mantra word is recited inside with concentration.One comes back again and again when concentration is lost.
I feel that this form of meditation is for a sidhi.
Another way is to find gap between thoughts so that surt goes across.

Sikh way is Simran - meaning re- membrance .We are Jyote Swaroop and the viel of HAUME (separateness ) has to be lifted.
For remaining inside with concentration.
Practice is required so that the mind gets used to it.

One can also use the triggers for the shifts.Here is how it can be done.

After closing eyes do backward counting from 20 to 1 . (later it can be reduced to 10 to 1 or 5 to 1).

This acts as a trigger for shift to occur.Other triggers can be made are " Ekonkar to Gurprasad".
One affirms mentally that "As I count from 20 to 1 my awareness focus will shift to …….and I would be connected with my physical body/emotional body/mental body/causal body (as per the reqirement)"
When count is finished affirm that you are now in _____ Body.
This method I advice for healing purpose but is good for spiritual practice as well in the beginning. Through this method one get used to be within..

When connected with physical body one can ask it to relax and remove any stress .In the mental plane we can remove mental thought forms or patterns .In the spiritual plane we can talk with our higher self or spiritual personalities.

Eventually we should listen to shabad inside which is sikh way.
All this is a part of NAAM connection. "

------------------------------------------------------------------------------------

Plese feel free to ask and even share.

A simran abhyasi should not shy away from sharing.

Guru sahebji has said :

20.Gurbani Guidance: Secret of Transformation

2007-05-11T11:52:00.000+05:30

A secret has been explained by In SGGSji in this Shabad by Guru Arjan Dev ji. This is secret is the essence about our origin and a way of living our life in this world. This is an empowerment to transform our life from being afflicted by disease and painful experiences to a healthy and happy living.
Let us first look at the Shabad and its translation and then attempt an understanding in depth.

KAANRAA, FIFTH MEHL:
Many speak and talk about way to God.
But such a humble servant is very rare who understands the essence of Yoga 1 Pause
There is no pain, only peace; Just see the oneness.
Nothing is bad - all is good, there is no defeat, only victory in the end. 1
There is no sorrow, only happiness; but he does not give this up.
Says Nanak, the humble servant of the Lord is himself the Lord; who then has come and who is present along with. 2

-SGGS page 1302

Here Guru Sahebji has given us the following understandings:

1) There is no difference between the Lord and us.
2) There is oneness and only HIM.
3) HE is both the creator and the creation.
4) Essence is to practice this oneness.
5) Pain, sorrow and defeat are only illusions and not reality.
6) HE is peace and anand.

This Shabad also guides us as to how we are to transform our life and be in peace and happiness. A small incident in my life, which occurred 10 years back, might illustrate the method. At that time I was reading books by Bhai Saheb Raghubir Singh Bir who had profound understanding of Gurbani and had achieved higher states of oneness. Bir Sahebji explained that the diseases are only illusions and we should not consider them as actual reality. I then had a chance to practice this yoga in actuality during trip to Sahebji.

Hemkunt Saheb Gurudwara is situated at about 15000 m in the Himalayas. While starting the walk back, the knee of my left leg started to pain. What to do then. At that time I simply ignored the existence of pain. Mentally, stated it to be an illusion and considered my knee to be fine. And it became fine. This small event opened before me a way that I have used on many occasions to free myself of small ailments. Although I have experimented with several other mind-body methods, as well.

Gurbani guides us well in this Shabad.
When faced with disease consider it to be an illusion as is the world around. The reality is that you are Jyote Swaroop. Accept that Jyote is healthy and so are you.
Face with worldly problems, consider these to be illusions and accept them as such.
View it as resolved. See the solution being forming. Soon all will be well.

This is a practice contrary to what we usually do. When there is a problem, we anticipate further complications. Our efforts towards analysis of the problem, further complicates it. We instead have to look at solution and not how this solution will come about. Who are we to guide the universe as to how to bring about a solution? As Jyote Swaroop we just ask the universe for the end result.

I once heard a sakhi being told by a Ragi Singh. As yet I have not come across the source of this sakhi, but it is very illustrative.
Guru Gobind Singhji , the 10th Guru once was in a place which was dry and had no vegetation. People living around were having a hard living. Guruji looked around and uttered words which meant - “There is so much greenery around.”
An accompanying Singh countered it by saying “I don’t see any greenery, it is all dry.”
Guruji looked at him and again repeated their words. The countered it again. When this occurred third time the Guruji told the Singh that his words would have about the greenery as stated but your words will not bring the result.

In this world, we reap what we sow.
We reap with our thoughts, words, visualizations, beliefs and actions.
So practice and be your origin, Jyote Swaroop.
BE positive, BE confident.Be in oneness.

19 . Better Your Daily Life Through Simran

2007-04-16T20:29:00.000+05:30

Many a Sikhs on the path of Simran have reported that their problems get resolved automatically ,obstacles just seem to evaporate and needs get fulfilled .The words of desire that these sikhs utter just get fulfilled.

This happens because of Naam connection which simran bestows. As Guru Sahibji says :

Remembering God, one's works get accomplished.
-SGGS page 263

Naam, resolves my affairs .
-SGGS page 863

Many people shy away from simran thinking that they are not worthy or it takes lot of practice to for any fruitful results to come.

Feeling of not being worthy simply negates Guruji’s assertion that “We are Jyot Saroop”. How can one be not worthy of what his origin is and of what he actually is!

Believe me the path is simple and quick, only thing that takes time is the first step. As Guru Sahibji says :

When you step on this Path,
place your head (before Guru), without any reservation.
-SGGS page 1412

Here Guru Sahibji means that it is our own intellectual thinking and ego that is the obstacle as symbolized by the head. We do not bow our head because it is symbolic of surrender. Guru Sahibji wants our head in the sense that the wrong thinking may be replaced with spiritual wisdom. When we surrender, we start on the path of enlightenment through understanding gurbani and molding actions accordingly.

Simran connects us with Naam. We can thereby better our daily life.
Being aware of our nature as Jyot Saroop , our creative power is enhanced. The purity of the connection automatically arranges worldly affairs positively.

There are two ways to bring about a change in our life .One to specifically ask and resolve a problem or fulfill a need. As guru Sahibji says :

Whatever work you wish to accomplish-tell it to the Lord.
He will resolve your affairs; the True Guru gives His Guarantee of Truth
-SGGS page 91

Second way to bring about change is to change ourselves in accordance with gurbani.
Gurbani teaches us certain values which must form base of our decisions and thinking. The thoughts shape our reality..( For details read about the basic understandings in previous posts or in the book on Simran Healing.) What we are experiencing in this world is the direct result of our thoughts and beliefs

To better our daily life experiences we must reshape our thinking. One important change should be to a state of acceptance.

Any bad event that is happening in our life is resisted by us. We are resentful as to why it has occurred. We argue that in spite of we being so truthful and appropriate why a bad thing has come in our life.

We should realize that what has happened has been a result of our own thought and belief. We our-self have attracted that experience sub-consciously.

In fact in this world our role is only to experience the situations and position in life as per the choices we make with our thoughts and beliefs.

These thoughts and beliefs are not always our own, these may be those from group consciousness level. The group beliefs of our culture, peers, nation etc also affect us and bring about change in our circumstances. We unknowingly go along with group thinking.

All this can be altered when we consciously change our thinking vocabulary and our choices are according to values that gurbani teaches. Naam is the empowerment that Simran brings to us. We should change our thoughts to change our daily life. The anxieties ,frustrations ,tensions ,obstacles that come will not affect and trouble us as has been happening before. To bring about change we should stop our mental resistance to the events that occur in our life. Gurbani calls it ‘bhaanai’, which is generally translated to mean Gods Will.

The reality is that what ever is happening in this world including our own existence is because of Creator and the invisible presence of the creative force. The person who is attached with gurbani realizes that there is oneness and all is HIS WILL. Our experiences are HIS experiences also.
So what ever is happening through our thoughts is also his Will in the above sense only. The law that ‘what we sow is what we reap’ is also in operation. When we resist what is happening , we are only adding fuel to the already bad occurrence. Acceptances takes out resistance from the mind and so also the tendency to blame. By acceptance we empower our self to bring desired change.

Gurbani tells us that :

Whatever is Your Sweet Will is good;
by Your Will, my affairs are resolved.
-SGGS page 431

Accept what ever be the present circumstances of your life- good or bad.
Accept the situations in your life.
Accept what ever has happened in your life.
Accept the people in your life- whether you like them or not.
Accept events that had occurred in your life- good or bad.
Accept the diseases that are afflicting your physical body.Whether you agree or do not agree with what is happening ,just accept.

Walking in harmony with the Guru's (God’s)Will,
One shall not suffer pain.
-SGGS page 31

The second aspect of acceptance of bhaanai - Sweet Will of God is not to even anticipate bad in the future.

We generally have fear that something bad may not happen to us in future and this is the cause of many anxieties.

The present is the only reality in our life. The NOW is what there is always.
The future which we experience in the next NOW is ever a potential reality and is dependent upon the state of mind in the present NOW.

A state of expectation of a bad event as a sequel to the present problem generally results in that very event to occur. Whereas by acknowledging the present NOW experience through acceptance and changing to a state of positive expectation in the future NOW the result is a positive event.

Naam connection through Simran empowers us to bring this change.

Guru Sahibji says that :

When the problems are so overweighing,
the remembrance of God shall resolve these in an instant.
-SGGS page 264

When faced with terrible hardships, and no one offering support,
when even friends turn into enemies, and your relations have deserted,
when all support has gone, and all hope has been lost ,
then by remembering the Lord God, even the hot wind shall not affect you.
-SGGS page 70

With Guruji’s such a strong endorsement how easy to resolve are our day to day anxieties, issues and problems.

My deep involvement in study of gurbani and simran came about during the time of fear of a problem at work. These were my days of anxieties .Observing me my father suggested that I should to Delhi’s Bangla Saheb Gurdwara for 40 days so that this issue is resolved.

At that time I thought if 40 days bring solutions so why not be with the Guru regularly so that such or other problems do not trouble. This was a turning point.
As for that problem at work , it did not affect me in any way and got resolved in routine.

During these early days a Gursikh once told me his way of overcoming difficult every day problems. He was working as a manager in a soft drink company where his boss was person who routinely abused his juniors. As a solution when ever the boss called this Gursikh used to say ‘Dhann Guru Nanak’ .He explained that Guru Nanak is equal to Waheguru. The effect of this remembrance was that the boss was mild to him and at times even forgot why he had called him or got distracted.

This is an example of shifting yourself to state of Naam – the creative force that runs the world. Naam smoothes out all obstacles. Naam brings in harmony.
So facing a problem issue shift your awareness to Naam through Simran.
Simran of Gurumantra – ‘Waheguru’ takes awareness to higher level. As most of the time our conscious attention is engrossed outward in the worldly things and affairs we have to place it inside our head while doing jap of ‘Waheguru’ .A jap three times or any other fixed no of times may be used as a trigger for the shift to be brought.

As we practice saying these magic words the change comes about just naturally.

We are Jyot Saroop and connected this way our haume steps aside.
Naam also keeps away the five passions. Which are easy to control now. With further sadhna the Naam connection grows when we begin to hear shabad inside the head.
Guru empowers even a beginner to effect change in his day to day circumstances.

A Sikhs life is that of chardikala - a positive state of mind. One who is in high spirits what ever be the circumstances.

The words we use in our daily life should reflect the positive frame of mind.

Stop using words that depict a negative state for example ‘I’m feeling angry’ or ‘I hate this thing’ .There are so many negative words in our daily vocabulary like anxious , impatient , frustrated , bored , lonely lost , mad , insulted and so on.

Stop using these words rather change your state to a positive one of patient , confident , loving , blessed , happy , perfect , pleasant etc.

With simran it is easy to change our state of mind.
With Naam the obstacles and misfortunes just go away.

Unknowingly, our works are perfectly accomplished.
-SGGS page 1157

It is no wonder that gurbani declares :

Both here and hereafter, the Mighty Guru takes care.
God harmonizes this world and the next,
and all affairs are perfectly resolved.
-SGGS page 825

(Download book on simran healing as it also describes simran method and Naam.
Please send feedback or share experiences by writing at :gurmit.mail@gmail.com )

18. Beginning Simran

2007-04-01T16:10:00.000+05:30

Beginning simran is like doing a postgraduate study first and under graduation, High school later. Elementary school studies are easy and as we progress learning become more and more difficult.
In simran the starting point is difficult and as we persist further progress becoming easy and easy.

This is because our conscious awareness has remained outward in the physical plane creating thought and memory links with the objects and experiences.

Simran connects conscious awareness with higher levels. The working awareness level in the physical plane now shifts inside; at a creative level .This stage of connection with origin are Naam.
We are Jyot Swaroop (Same as our creator) living in this physical world in the physical body with illusion of separateness. This belief and thought of separateness is named Haume in Gurbani.

Why shy away from simran when it places you in a state of Anand (love), you are empowered; you hold a treasure of immense value; suddenly all world becomes a friend. Needs gets fulfilled; health improves; works get done; you feel safe; you even forget what is anxiety and stress.

Shift to Naam is gradually in degrees. Even at beginning stages the benefits begin to descend, rather start appearing. Naam is ever present, except that it is not in awareness because of Haume. Simran starts to bring you back home, which Gurbani calls Nij Ghar.

Here are some suggestions on a few simran beginners’ issues.

Simran through Gurbani

Simran means to remember. It is to re-member i.e. to become member of oneness again. So simran should be done of those ‘words’ that will re-connect you.

Gurbani is equated with God as its Jap gives you understanding and words evoke state of true love of God.

Jap means reading and listening with concentration. In a mere reading or listening concentration is missing and so are the results.

While reading gurbani go for understanding the meaning of words and also feel them to be applicable to you. Gurbani’s knowledge is for YOU .The state of mind and oneness referred in gurbani again is for YOU. Let the understanding sink in; let the state of mind referred be there.

Objective of Gurbani is Simran and bestowing of Naam.

‘Really listen’ to kirtan of shabads from SGGSji only.
Reading of gurbani daily should be with concentration and involvement. Concentration comes when one goes for meaning of the words and see these being applicable to him.

Simran through Gurumantra

Gurumantra given by Guru Sahibji is ‘Waheguru’.
Wahe is a word uttered when you feel some thing wonderful. Here it is the wonder of creation. Guru in gurbani refers to both the guru in the physical form and GOD inner guidance within us. ‘True Guru’ referred in Gurbani is GOD.

Guru mantra ‘Waheguru’ is same as GOD and simran of this is so potent that it is like flying in a plane compared to a car on the ground. We do not always fly so it is a mix of car and plane.

Waheguru Gurumantra can be said loudly initially but should soon be voiced inside.
Listen to your own voicing of Gurumantra.
Place awareness inside – in the head, behind eyes, at the top of mouth cavity. This is not a physical point; awareness rests at this point intuitively.

Do simran resting awareness at the above point. Feel GOD to be present within and around.

Going inside is the difficult part as the body resists .This resistance is because of Haume – which does not want that you come out of illusion.

At times there is itching or pain here or there and off course distracting chain of thoughts.

Body’s distractions can be removed by relaxing the body parts through mind commands starting from scalp at the top to toe. Just place awareness at the body part and ask it to relax. Then feel it being relaxed. Move from one part to another one by one i.e. scalp, forehead, eyes, face, head, throat, left shoulder, left arm, left hand, right shoulder, right arm, and so on.

The chain of thoughts is another distraction.First suggestion is that do not try to suppress or get irritated with this as it is the nature of mind. The mind has thoughts ,emotions as remembrances all interconnected in a chain.This is how our daily life is possible on earth.Best is to hedge through several ways till the energy force of thoughts parts and allows awareness to go further.
The happens when there is kirpa.
Kirpa comes about when state of mind and knowledge both are there.There is no question of pick and choose.When conditions are right the shift in awareness comes automatically in a natural way.
There are several initial ways suggested in SGGSji.
One way is to do simran with breath.While inhaling say
‘Wahe’ and while exaling say ‘Guru’.
While eating keep saying ‘Waheguru’ ‘Waheguru’ ‘Waheguru’ … during the chewing process.
While walking do simran of ‘Waheguru’‘Waheguru’‘Waheguru’…

Use power words or sentences choosen from gurbani.In any shabad there are words or lines that that one takes fancy to at different times.

One can do simran through repeating these along with gurumantra.

These are power words that lifts you to next higher level.

As examples are these words :

Praise the Sach One,
considering HIM being ever-present.

- page SGGS 120

Whatever is Visible, shall pass away.

-page SGGS 268

As is honor, so is dishonor.

-page SGGS 275

These power words bring about the stated state of mind.

There is an abundent treasure of these power words in SGGS.

When will the results come in the case of healing of the physical body.

Experience shows that healing starts the moment you start simran.
Latter simran is preventive.

( Download book on simran Healing ; link on blog page)

17. Simran Healing: Cure for Root Cause of Cancer

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Cancer arises out of normal cells in the body and involves the uncontrolled growth of abnormal cells. Cancer can develop in almost any organ or tissue, such as the lungs, colon, breast, skin, mouth, uterus, liver, bones, or nerves.

In general, cause of cancer appears to be abnormal regulation of cell division wherein cells divide too rapidly or when cells “forget” how to die.
At physical level tobacco, or radiation, or chemicals may trigger some forms of cancer but fact remains that the cause of many type of cancer still remains unknown.

Simran Healing is to be used for initiating cure at mind level. For that, we have to first understand the mind pattern that created the ground for cancer to develop in the physical body.

Roots of Cancer in the Mind

At physical level, the cancer pathology indicates a system in a state of disorder. The individual cancer cell no longer submits to the overall organization of the body, is independent, and has no concern for the effects on the rest of the body.
Similarly, the modern world is characterized by ruthless expansion regardless of the consequences to the society and the environment. Many people today also pursue their own interests and exploit others to achieve their own egoistic ideas and goals. They consider others as a ‘host organism’ to be ruthlessly exploited like what the cancer cells do.

Most of the people are by nature peace loving and believe in order. They desire to live in harmony and cooperation. But those who are egoist exploit and hurt them for their own interests.
These people experience an emotional wound which takes the form of rejection, abandonment, injustice, betrayal, hopelessness, or humiliation. Some even have multiple wounds.

Being loving and soft person, they had completely repressed the feelings of bitterness, resentment and even hatred that these experiences had generated.

All this means, accumulation of resentment, self-pity, disappointments, deep hurt, hatred, hopelessness, helplessness, and depression.

This results in a psychological and emotional level distortion.
They find it hard inwardly to trust others and maintain lasting relationships.
They tend to blame others and are low in self esteem.
These repressed feelings affect the life energy flow, the physiology, and in time manifests as a growth.
Their physical body then mirrors the outside world of exploitation. No wonder cancer is so prevalent today.

Many in the medical world had suspected this link and there had been numerous studies since 50’s. Here are a few of these:

A Possible Relationship between Psychological Factors and Human Cancer

“The data obtained suggest that long-standing, intense emotional stress may exert a profoundly stimulating effect on the growth rate of an established cancer in man.”
Psychosomatic Medicine 16:277-286 (1954)
http://www.psychosomaticmedicine.org/

Life change and gastric cancer
“These findings suggest that emotional stress may be a predisposing factor in gastric cancer.”
Psychosomatic Medicine 18:304-309 (1956)
http://www.psychosomaticmedicine.org/

Psychoanalytical Explorations of Emotional Correlates of Cancer of the Breast
“It is suggested that depressive reactions have an important effect through decreasing host resistance.”
Psychosomatic Medicine, Vol 42, Issue 5 499-502
http://www.psychosomaticmedicine.org/

Life Stress and Cancer of the Cervix
“A higher proportion of severe personality maladjustment of a particular kind was found in those with cancer of the cervix, than in the women with cancer at other sites.”
Psychosomatic Medicine Submitted on May 6, 1953
http://www.psychosomaticmedicine.org/

Life events and the occurrence of cancer in children
“Histories obtained from families in both groups also revealed that in the cancer group certain important life events were found to have occurred with greater frequency in the year prior to the onset of the disease.”
Psychosomatic Medicine 28:714-721 (1966)
http://www.psychosomaticmedicine.org/

Person variables and health: personality predispositions and acute psychological states as shared determinants for disease
MF Scheier and MW Bridges Department of Psychology, Carnegie Mellon University, Pittsburgh.
“This article reviews prospective evidence linking certain classes of person variables to multiple disease end points. Included in the review is a consideration of the effects of hostility and anger, emotional suppression, depression, fatalism, and pessimism on coronary heart disease, cancer, and acquired immunodeficiency syndrome.”
Personality and Social Psychology Bulletin, Vol. 33, No. 2, 238-250 (2007)

Using Simran Healing

The approach of Simran Healing is to not to focus on the personality effect created by past events.

We are not to focus on removing depression, hatred or resentment, rather on manifesting confidence, joy, peace, cooperation etc.

The whole mood of the physical body, changes and body begins to function in harmony.
We are Jyot Swaroop (same as GOD, in fact we and GOD are one).

First step:

Accept first what is as IS. The position in the present is to be accepted for a change to occur.
Best way to do is to FORGIVE your self and the others. This breaks the link with the past events and their influence on the present.

Forgiveness is a state of mind. Forgiveness is to be done mentally in the mind.
Way of simran healing to bring about shift in the state of mind is to offer Ardas (prayer).

When the living being has problems,
offer prayer to the Guru (GOD).
Renounce the thought that of being ‘all knowing’,
and dedicate your mind and body as belonging to HIM .

-page 519 SGGS

Offer your prayers to HIM, feeling HIS presence.
Pain and pleasure are manifested out creative aspect of GOD (universal consciousness).
-page 352 SGGS

During ardas feel the presence of GOD, think of the body and mind as HIS (keep aside your ego).

Think of your mind and body being now filled with peace and love or any other required quality like harmony, cooperation, confidence, natural healthy body.

Second step:

Next step is to do simran of Shabads or Guru Mantra ‘Waheguru’ as has been explained in the book Simran Healing. The book is available for download in PDF form.
The following Shabads from Sri Guru Granth Sahibji are given as suggestion only.

There are many other Shabads which can be looked up in SGGSji. These Shabads can be downloaded through the link given on this blog page.

Recite full shabad and repeat short lines so that the meaning and the result sinks in the mind and body.

Listen to gurbani kirtan (singing of shabads with music) which is another way of simran.

The qualities to be manifested through Simran Healing are:

For Resentment ---- Peace
For Depression ---- Joy
For Hurt ---- Love
For Hopelessness ---- Confidence
For Disappointment ---- Optimism

So focus to manifest peace,joy,love,confidence,optimism only during simran.

Consider and dedicate your mind and body to HIM, who embraces you as such. (There are no conditions attached with love.)

In such a state, the thought that 'Cancer is Killing Me' does not disturb you and in its place there is feeling of harmony in the body’s functioning which begins to regenerate health.

(Download Book on Simran Healing to know the method from the link given on this blog page)

Book on Simran Healing

2007-03-17T22:27:00.000+05:30

The book on Simran Healing in pdf form is now available for free download .The link is available on blog page.

The book explains the simran healing method -a Spiritual Mind-Body Healing Method of Using Power of Consciousness to Heal
as explained in Siri Guru Granth Sahibj.

16. How Simran is different from other Meditations?

2007-03-07T21:54:00.000+05:30

Meditation in general involve focusing the mind upon a sound, phrase, prayer, object, visualized image, the breath, ritualized movements etc.
Purpose of meditation varies from simply increasing awareness of the present moment to body relaxation or reducing stress or for personal / spiritual growth.
The goal for some in meditation is to reach a state of "thoughtless awareness”.

Various types of meditation use different techniques and some of them are:

Mindfulness — This involves focusing on a physical sensation and when thoughts intrude, then return back to focus.

Breath mediation — This involves focusing on the breathing.

Visualization — This involves focusing on specific places or situations.

Walking meditation — This Zen Buddhist form of meditation involves focusing on the sensation of the feet against the ground

Transcendental meditation — This involves focusing on a mantra (a sound, word or phrase)that is repeated over and over, either aloud or as a chant or silently.

SIMRAN is different.

In Simran the focus from the beginning itself is on GOD.

A GOD that is formless, omnipresent and omnipotent.

The tool is to repeat gurumantra which is “waheguru” (another name of GOD specifically for meditation) or gurbani (words/hymns from SGGSji).One listens to these himself.

Simran pulls attention inward .From initially feeling presence of GOD the further growth is towards awareness of oneness and then stepping beyond ego.

Purpose varies from simple desire fulfillment or healing or knowing GOD or merging in oneness.

Simran is straightforward as it makes you aware of your origin. Brings about present awareness, relaxes the body, fulfills needs and brings in anand i.e joy.

15 Simran Healing - The Method Part II

2007-01-28T16:23:00.000+05:30

STEP-II: EXERCISE CHOICE

This step uses understandings 3 & 4.

Guru Sahibji has declared that:

“O my mind, chant and meditate on the Name of the Lord.
The mind's stated desires are fructified.
And (through state of mind achieved)
the all suffering and sorrow depart.”
-SGGS page 48

Guru Sahibji has describes again and again several times, the state of mind after simran. In this state our power of intention is enhanced manifold.

The world is a mind creation and we have created and are creating our present reality. Next step is to use tools of our intentions. We being part of the essence use intention to dip in the source and chose to manifest what are needed. You already have everything... you are connected. Removing the illusion of separatism, reconnect and exercise choice. We are in abundance of everything. It is the choices which we are experiencing in this world. The choices could be our own colored by cultural believes or beliefs of our patents, friends and teachers. We are experiencing in the world the effect of our choices.

To understand how the mind script manifests reality let us look at typical person having hypertension.

Hypertension/High Blood Pressure is a common response to an emergency situation for a fight or flight reaction. In a hypertense person the B.P does not come down; means the body is envisaging emergency situation all the time. This person’s personality when looked at closely reveals that he is afraid or angry within. The feeling is of deprivation and connected emotion anger. There is an element of resentment in him.
The hypertensive personality generally develops in people who grow up in a tense atmosphere among quarrelsome family members. Their environment is demanding and they were under threat to perform well. Their early upbringing developed in them feeling of being deprived. Their inner subconscious belief and attitude is may be that the world is competitive, people are difficult, other are lucky or similar others. Such beliefs automatically attract circumstances in the life of that person which corresponds to his belief-- competitive situations, a difficult to please persons, failure in fulfilling desires and so on. They will be experiencing what they believe. No wonder their boss would be hard to please or irrational. What is felt in the mind is reflected in the physiology of the body as well, right down to the cellular level as hypertension.
Right or wrong the subconscious is the driving force in deciding what can happen and what not. The subconscious sets the limitations learnt. Because this is how we live in this world as our actions and behavior are automatic most of the time. When a situation arises in outer world either we should consciously direct it otherwise the subconscious chooses the behavior pattern used in the past and conditioned previously.

The inner world of our mind is reflected in the outside visible world. The feelings, emotions, thoughts, and beliefs perceptions, judgments are in our inner world and corresponding circumstances, situations, material objects, physical body, relationships etc. are in the outside world.
To be in harmony and joy the inner world should be joy as well’
Guru Sahib’s prescription is to be in touch with Naam (the essence) and live in prosperity, abundance and health with responsible choice based on gurbani’s principle.

As an example let us look at ANGER - a cause of many human sufferings. Anger is a resistance. The person gets angry because the world is not being the way he wants it to be. He experiences lack of self worth so gets angry. He experiences powerless so gets angry. He experiences being ignored so gets angry. All along he is ignorant that these circumstances have come about because of his beliefs. He believes he is not worthy. He beliefs world does not understand him and attracts circumstances and relationships where is not understood.

The solution is simple.

Reshape yourself and the world is reshaped.

There is only one best as well as most simple way to reshape effectively and that is:

Connect with the essence and use power of intention.

An intention is the use of our will power, using intention means commitment to accomplish an objective. It is how we create and have been creating since birth. Even when an infant cries in discomfort it is an exercise of intention. Experience created is “attention”. This process is continued through out life creating experiences. Nothing is accomplished without intention.

The method of simran healing is to use intention intelligently as a choice rather than allowing the boat to float without oars, picking up patterns for manifestation of reality from our subconscious mind.

So focus on thoughts as these are the first cause. Thoughts are connected with emotions. Emotions affect the energetic flow in the energy body (the meridians and chakras). This energy body in turn affects the physical body.

Simplicity of simran healing is to connect and intend; keeping ego aside. Ego is nowhere in the picture then.

As HE is health so we are healthy;
As HE is perfection out body systems are perfect;
As HE is consciousness we are consciousness

Simran healing calls for you to express your choice and intention with clarity of manifesting health.

View the body as consciousness - as pure intelligent energy with physical parts being there because of an ‘information script’. This script is dynamic and affected by your thoughts.

Choose and intend stating in prayer mode

“I accept that this illness/disease …is a result of my own thoughts and beliefs and I now choose to give up these thoughts and beliefs. Let these thoughts that created this change go and dissolve.”

Next in prayer say :

“This body is YOURS.The one who sees is YOU. The one who talks is YOU and so the one who walks.YOU are all that is.

You are healthy so this body’s physiology, biochemistry, cell structure are healthy.

The body’s systems and organs are natural and their functioning normal.”

FEEL HEALTH and healthy functioning of body’s organs. FEELING is must and is the key.

As you do simran state “As HE is healthy so you are healthy”.

The body has been structured by HIM; all has been made by HIM. You were not asked what shape you want your body to be. The only thing yours has been the choices .The choice to express anger, irritation, anxiety, jealousy has been yours and so also confidence, warmth, friendship and love. The negative choices related to ego had made you ill. Your real state is Love and Joy so connect with it. Feel it to be the natural state and ill health an illusion brought about as a modification of natural state - a product of ego (which again is an illusion ).
Feel the illusion dissolving and healthy organs and physiology being restored in their natural state.

When connected with the source we are in the NOW – a timeless world. Time is a part of material world because experience occurs in a sequence and hence illusion of time. What ever that is happening in the present is a result of your choices. Right or wrong, accept what IS. This way you do not resist the experience and let it occur. Once its existence is allowed you can then change it other wise it will persist fuelled by fear energy of resistance.

Another word of caution is not to have Doubt. Doubt also tries to block manifestation of desired change. We doubt our ability. We doubt whether outcome will happen. Doubt is such that we even doubt our GURU. Don’t focus on doubtful thoughts. Mentally affirm and say “I cancel these thoughts of doubts”. Keep focus on the positive.

Identification with source brings about the shift towards the experience of health and joy.

So give up disease and disease pattern through simran and Reset to health and healthy organs

When we are identified with ego it brings about feeling of separation from source and fear is the accompanying emotion. The forms of fear like jealously, resistance, doubt, anxiety etc bring about related behavior which affects the ethric channels of the body and results in a diseased state.

Keep aside resistance and doubt. As the depth of connection with the source increases so will the ability to manifest choices early.

14. SIMRAN HEALING – THE METHOD partI

2006-12-27T21:07:00.000+05:30

What ever type or stage of disease you may have ,just start simran. Disease afflicts the body at three levels.. Mind of the person has a negative pattern and accompanying emotions. There is change in energetic flow in the subtle body , even blockages. At the physical level there is change in physiology and at cellular level causing distress.

Continue the present treatment methods. Simran healing aims at the first cause. Simran healing will be preventive subsequently .It will ensure no relapse.

The method for simran healing is a two step process mainly:-

STEP I: IDENTIFICATION

First step is a move from knowledge to knowingness. The gyan (knowledge) that SGGSji imparts us has to be lived in this first part.
Among gyan given by Guru sahibji are these understandings as explained in the previous posts.

Understanding 1:
We are Jyout Swaroop (divine nature)

Understanding 2:
The world is a creation of consciousness. (Oneness)

Understanding 3:
The nature of the created world is a mind pattern.

Understanding 4:
As are your thoughts so is your state of mind and accordingly are events/circumstances in your life.

Armed with this knowledge of our Divine organ and oneness’ of the visible and invisible world, the first step is to reduce the gap of separation we have from the essence.

Simran is the tool to bridge this gap.
Simran means top “remember with feeling”.
Simran method involves recitation of Guru Mantra or/and Guru’s Shabads (words).

Guru mantra given by the guru is “waheguru” (pronounced as wahe-guru} wahe is an exclamation used when observing the creation with wonder. The complete word “waheguru” is another name of God. God is not restricted to one name he has numerous names.

Here is the method of simran:

i) Sit comfortably and close your eyes. For the beginner for sure and even for an adept, the time for simran prescribed is preferably Amrit Vela ( early morning from approx 4 am to 6 am ) when there is less worldly disturbance . At this time the thought vibrations of others do not disturb nor does daily motivators for work to be done. Similarly evening time after 6 pm is suitable (but not in these modern times as is the Amrit vela). If quiet time is available otherwise do utilize it for simran.

ii) Do jap ( Chant repeatedly) of Guru Manta WAHE GURU . Slowly in the beginning so that concentration is there. For focus one can also do jap by saying WAHE while taking breath in and GURU while breathing out. Beginners can voice out the word.

iii) Start to listen to your own voice.

iv) Simran then takes you inside through a natural gentle subtle automatic pull and places your focus point inside the head. The point is approximately between the two ears, slightly lower , at a point inside where the breath strikes on the mouth cavity. As this is a point in our subtle body its exact physical body part cannot be specified.

v) Do jap inside without making any sound. The voice is now inside you and also listened by you inside.

vi) Keep your awareness focused inside .Relax your physical body by intention alone. Feel it being relaxed.

vii) Be in a feeling of love.

viii) Feel the presence of God. Might be separate. Might be an intellectual presence (without any actual feeling) in the beginning. Persist without doubt. We are not used to feel the presence in this way because of doubt and even lack of worth. Know that he is every thing.

ix) Do simran as much as possible keeping awareness inside.

x) One can do simran using a shabad from SGGSji or even a line. These are repeated again and again as above (meaning we do jap).

xi) Start to do Simran with each breath while sitting, standing, lying , walking ,eating and while doing your daily chores

For understanding 1:

Do simran with eyes open also.

You are not separate but are only HIM.
When you look feel HIM looking.
When walk feel HIM walking
When you do chores feel HIM doing.
When you talk feel HIM talking
When you drive feel HIM driving.
And so on

For understanding 2 , when you look keep the focus inside. Look at the world outside while doing simran. Feel HIS presence in the world. Feel him everywhere. Shortly this feeling will convert to awareness of HIS presence.

Awareness of Understanding 3 will follow the above two naturally and intuitively. Your inside is reflected outside.

Another simran is “TU HI TU HI ….”
TU HI translates as “THIS IS HIM”. While seeing anything say TU HI.

Even beginning the above step starts to give benefit. So keep continuing.

Next : Exercising choice through intention

Post 13: Simran and the healing power (last part)

2006-11-15T07:37:00.000+05:30

How Simran heals

The power of Simran to heal can be better understood experientially than by a mere intellectual exercise.

So do this small exercise just NOW:

Stop NOW THIS VERY MOMENT and bring in your conscious awareness the beauty of your surroundings.

Don’t look at surroundings instead observe and feel them by not focussing at any outside object but keeping awareness within you.

Use the sense of touch, smell and listen to the sounds.

Observe richness of colour, the smoothness of objects, the softness, and pleasantness of sounds etc. The perfection in objects. There is beauty around you and beauty in the shape of your own body.

Bring in mind adjectives to describe what is being observed.
Repeat this exercise in natural surroundings and see the difference.

Those who had done meditation before will immediately come into the mode.

What had happened is that the usual focus of conscious awareness on thoughts of past and future was broken, the focus away from now is lost and mind comes in the moment.

Our mind is used to believing HE is separate rather than accepting there is only HIM. People find it difficult to accept that a table is also HIM or a stone is also HIM. But the world is HIS play and there is HE only.
DO NOT DOUBT HIS NON EXISTANCE IN ANYTHING OR ANYWHERE.

Way to break the remove the link of separateness is SIMRAN. With Simran you are in this world as well as above it at higher vibrational level.

Here is what the Simran does:

Simran breaks the energetic link you have with the thoughts and the objects.
Simran takes you inside.
Simran alters your conscious awareness.
Simran keeps you in detached awareness.
Simran manifests forth the positive qualities in your personality.
Simran brings about control on negative behaviour- the five evil tendencies.
Simran gives you Naam connection.
Simran connects you with your divine origin.
Simran brings your body back to a healthy state.

The intellectual minded may still ask for further explanation. Let us recall the manifestation process as described in the previous post.
The direction of manifestation is as under.

Consciousness ----->Energy Field ----->Physical Body

The thoughts originating in the consciousness first affect the energy field and then the physical body. In fact all the objects have this energy field.
Out of the potentiality in the universe the chosen thought has a polarity. Polarity is duality in the universe. The plus and the minus.

When you think of love the opposite fear is also there. If you think of having an apple the opposite no apple is also there. If it is hot the opposite cold is also there. If it is anger the opposite pleasure is also there.

What we have chosen in the past or have been made to chose by the suggestions of our peers and elders have created a belief pattern which we consider as true with regard to us. Most of the time we subconsciously choose what is in accordance with our accepted beliefs. If we believe that you are good in dancing your chosen behaviour will be accordingly. If you believe that you are a terrific salesman then through your choices you will bring about tremendous sales. If a person considers him a failure he then is a failure.
This whole subject is so vast with so many aspects that there is no short explanation. It can simply be said that we choose one of the polarity which affects the energy field and results in creation of our reality in accordance with the choice. The reality may be the events, circumstances, successes, failures, the healthy or diseased state of our body and so on.
We are in fact living in a world which already has the created reality of material objects, the accepted beliefs of collective consciousness. In this world we do have a say and create our individual reality. We can choose to have a healthy body but can we choose to go against the accepted belief that the body ages with time.

The process of manifestation is thus.

Consciousness .---> polarity chosen ---> Energy Field --> Physical Body.

Another point with regard to the outcome of our choices is whether the choice is of “acceptance level” or “doubt level”.

In this universe the acceptance and doubt also play their part about what can happen and what not.

An object when thrown falls to the ground and does not go up. This is an established fact of your experience and no doubt comes to mind. But if anyone says that a heavy object will not go down but will float on water we immediately doubt it. These are examples of core acceptances we have we do not doubt that these will not happen.

Manifestations of physicality in this world are of three types:

· The basic world structure along with the laws on which it functions. It comprises the world around us - the environment .Life of the universe is so long that we cannot expect it to go away and replaced by a new universe with different set of laws governing it.
· The second are objects /processes which are short lived in comparison but accepted by many technology driven gadgets, new designs. Invention of aeroplane – now we accept that man will travel in space as now in planes. Another is telephone – newer wireless instruments were easily accepted to exist. This category consists of material objects, ideas, styles general behaviour patterns. These exist but changes come in the form of newer versions like in fashion. Whether one likes the change or not but has to accept that it exists. Events in our life occur in accordance with our beliefs / expectations. Similar happenings occur in the case of others. We take it to be how life is. Suppose one lives up to the age of 200 years with a healthy body or case of a person whose liver affected by cancer corrects and regenerates the liver anew. Are these events acceptable to us now? Inspite of the fact that our body is so designed that technically it is possible to live long or to regenerate the liver.
· The third categories are manifestations which are taken not exist at all. These when occur are taken as miracles.

In our daily life there are events unconnected with core processes i.e. way the world around us is made and functions. For example you are driving and the light will be either red or green. This is an event which is not a core process but occurs as per your belief. When you consider that you always get red, it will be so.
At times you feel yourself lucky then you get green throughout the ride.
When in a hurry and pressed for time you get red.
The explanation lies in the state of your mind.
· When in a cheerful state of mind good events are attracted towards you with limitation of past conditioning only. At this time when you see ahead a traffic crawl/jam then your response decides the outcome. When you say and expect a delay and resign to the outcome then delays is there but not to the extant as happened in the past as you are still in a good state of mind. But if you Inspite of past experience are in a positive frame of mind stating you will reach in time and will clear soon then the result is even better. Lucky side roads or diversions take you through.
· When in a bad mood or in a hurry then the experience will be worse. You get red lights. The bad vibrations of the bad mood only attract further bad events.
· Another factor in manifestation is fear. Negative vibrations are grosser compared to positive ones. When you fear that an event may happen and desire it not to happen then the probability of it happening increases. It does happen most of the time the times it does not happen is because of collective consciousness as others want something else.
· Suppose someone wishes they get a clear run through while driving this time then your response generally is that this route has always traffic and you get caught always .This response is out of the acceptance level in your mind which has been formed by past experience. Your expectation creates that very experience. When expectation is different then even in that route you will find at that time a clear run through. But a person who has positive expectation definitely gets positive result. Choice of result is thus dictated by acceptance and doubt .You simply do not have what you choose because this factor influences the result and if the experience is in accordance with your acceptance level it will occur otherwise even if you want a different result then doubt about the outcome creates the opposite result.

Experiment with manifestation. Daily life small events like above or sports make for good practice. Focus only on the desired outcome and do not dwell further so as to avoid doubt influencing result.

The above example has been given to explain the process of manifestation of events.
Know that appearance of disease in the body is also a result of repeated events.
This physical world is being created by consciousness and so is our physical body .The change is inherent to it and the world is always in a process of dynamic change.

The disease originates from our mind. Guru Sahibji repeatedly asserts in SGGSji that our five evil tendencies are the cause of disease.
Today research in mind-body connection clearly point that mind influences the body towards health and disease. Anger, guilt, jealousy, anxiety, victim mentality, grief, remorse and other multitude of mind states influence negatively our body’s physiology on a daily basis whereas the positive state of mind comprising love , warmth , confidence , helpfulness etc keep our body healthy.
Here are some examples of diseases linked with mind states by medical researchers:

Anger, hostile behavior and depressive symptoms in apparently healthy individuals may lead to cardiovascular disease and stroke.
- Psychosomatic Medicine ( Sept.2004)
Anxiety disorders have been linked with Oral health problems.
- General Dentistry( November/December 2003)
Hostile attitude affects Blood Pressure in Social situations which are even non – threatening.
- Psychosomatic Medicine (January/February 2000).
People who are happy and relaxed may have more Immunity to Common Cold than those who are depressed, nervous or angry.
- Psychosomatic Medicine (July.2003).
These are only randomly chosen examples. There is tremendous amount of data available on mind-body connection in disease.
Researcher David R. Hawkins, M.D., Ph.D author of the book Power vs. Force: The Hidden Determinants of Human Behavior (1995) states that attitudes, thoughts, and beliefs are connected with various energetic pathways to all of the body's organs. ". These pathways are same as the meridians of Chinese medical treatment method –acupuncture. The Indian yoga system calls these pathways nadis’. The chakra system described in ancient Indian texts is a part of the energy body we have. According to hawkings the energy of thought induce changes in these energetic pathways and affect overall physiology.
The research work of David R. Hawkins along with Nobelist Linus Pauling, and Eric Kandel, M.D, have concluded that the mind, through our thoughts and memories, influences our physical beings at the most elementary levels.
The actual process may be whatever it is Guru Sahibji had already explicitly given us the cause and the solution.
There are numerous new age methods using imagination to heal the diseases but these have failed to avoid reoccurrence because the root remained. An example is Simonton method of treating cancer in 70,s which used imagination techniques to restore health.
Simran healing takes care of the root cause and treats at all level.

The disease in the body exists at the three levels:

1. In the mind as a negative mental pattern/belief/attitude.
2. In the ethric body’s energy blueprint by blocking pathways, clouding energy organs, restricting chakra functioning etc.
3. Changed physiology of the body, clots, growths etc

The healing like ways has to take place at all the three levels to be effective.

Treat the threatening problem in the physical body through physical means of allopathic medical practice and you may use other therapies to release disease pattern from the energy body.
When change in the mental pattern occurs the disease formation process is stopped. This is the reason for spontaneous remissions described in medical records.
To appreciate mind- body connection in disease look at the medical cases of multiple personality disorder. The story of "Dr. Jekyl and Mr. Hyde" is a classical description of multiple personality. In multiple personality disorder the personality becomes dissociated into two or more distinct parts. Each of these parts become dominant and controls behavior from time to time to the exclusion of the other parts. The surprising part is that as the personality changes so do the body’s system with the diseases of that personality. If one personality had BP then it appears in the body and as soon as the personality changes along with it the BP, as the new personality does not have a BP in its corresponding body system. Dr. Bernie Siegel did lot of research on multiple personality disorder. Studies have documented that even eye colour changes as the personality changes and even disease like diabetes is manifested along with change of personality.
It is amazing that as the new personality takes over it brings in the body its related illness an example that mental patterns, the beliefs that causes the disease to manifest in the physical body.

Obviously a problem rooted in mind will require a solution at that level or above it. Guru Sahibji has given solution in the form of Naam Aukhad.

Simran treats at all levels because by changing the state of mind it attracts positive events like effective treatment at physical level. The intention influences the energy patterns in the energy body towards removal of blockages and negative energy. The identification with positive qualities builds up new patterns which resonate and bring about positive health.

There are stages of Simran and so are the corresponding healing effects.

Simran Stage I - Awareness

This is the beginning stage. Start is with knowing more about his self and begins to experience that all is within. The beginner starts to be really aware of God and his relationship with HIM. His first relationship starts from being a Sevak (nearest translation is servant) and moves forward to a friendship, parent and finally setting aside ego experiences that all is GOD including him.

Corresponding Healing Stage:

The state of mind is of forgiveness, respect, affection and that of confidence. The fear and anxiety begins to go away and so does the hold of five evils.
The body’s natural defence systems are active and they begin to start restoring health. The intention of the person becomes powerful and when properly focussed starts to loosen up the hold of negative programming at energetic level. There is also beginning of replacement with positive beliefs. He begins to understand the nature of illusion (maya) which keeps creating the world.

Simran Stage II – Identification

What Simran does is that it takes the conscious awareness and places it at a higher plane. One is the above material plane.
The Simran practice further takes him to the stage that he has experiences of oneness and identification with the universal consciousness. One shifts between the two worlds – material and spiritual. He experiences deep meditation. He starts to live the illusion. Once maya had overpowered him now maya waits for his command with folding hands.

Corresponding Healing Stage

The power of intention is very strong. There is identification with the GOD and godly qualities. Positive qualities as intended begin to manifest. Health of the body is a natural state. HE is health and so are you.

Proper focus even brings about regeneration of defective organs.

Simran Stage III - Anand

This is the stage of anand (joy). There is oneness and detachment.

Corresponding Healing Stage:

A stage that can create what is called a miracle.

For progress in the entire above stages guru’s grace is required. As one progresses he meets the true GURU inside him. Guru gives naam in word form and this naam evolves and dwells deep within the when Simran is put into practice.

12.Simran and the Healing Power ( part III )

2006-10-29T14:56:00.000+05:30

Understanding 3: As are your thoughts so is your state of mind and accordingly are events/circumstances in your life.

Let us first dwell on what Guru Sahibji says :

jiAu mnu daykhhi pr mnu taisaa.
jaisee mnsaa taisee dsaa.
jaisaa krmu taisee liv laavai.

-SGGS page 1342

As is the mind’s focus , so the state of mind.
As is the perception,so are the circumstances.
As are the karmas, so is the habitual direction of the mind/person.

-SGGS page 1342

Eay mn jaisaa sayvhi taisaa hovhi
tayhay krm kmaaEi.
Aaapi beeji Aaapay hee khaavnaa
khnaa kichhoo n jaaEi.

-SGGS page 755

What this mind serves, so it becomes.
So are the karmas.
One reaps what one sows
Our mere wishes cannot change this.

-SGGS page 755

jaisaa kray su taisaa paavai.
Aaapi beeji Aaapay hee khaavai.
jay vdiAaaEeeAaa Aaapay khaaEi.
jayhee surti tayhai raahi jaaEi

-SGGS page 662

As are the karma, so does he receive.
What one plants, so does one eats.
As are the praises (of GOD), this also one eats
(his perception changes accordingly),
What one keeps in awareness regularly, so is the path he follow.

-SGGS page 662

These are some gems from SGGSji which hold profound wisdom and offer us a formulae to not only change our mind and the circumstances of our life but move towards an ideal life .

To understand the essence of Guru Sahibjis words , let us first look at current knowledge on “how we work” :

1) We are said to be three part beings : spirit , mind , and body.

2) Everything begins with consciousness. Everything that happens in our life and everything that happens in our body, begins with something happening in our consciousness

3) Our mind has a consciousness and sub consciousness. The thoughts we have, the words we hear and the experiences we have create our beliefs. The sub consciousness is a store house of our beliefs, the skills we have learnt, our attitudes and perceptions. What we do not consciously decide the sub consciousness takes over and acts.

4)It is well known that: “As we think so we become.” The thoughts we have shape our view of the world and attract to us those very types of circumstances and events. We our self create our own reality.

5)The consciousness is not in our brain only but is everywhere and in each part of our body. Our brain is an important part of our body with a role in the physical body. The illusion is such that for long even scientists believed it to be seat of the mind like belief that sun revolved around the earth. The consciousness is connected to every cell in the body.

6)The physical body has a field of energy around it commonly known as Aura. This field has been studied and even measured through a process known as Kirlian photography. The first layer of this energy field is an exact copy of our physical body - a template. When a limb is cut or an organ removed its ethric counterpart remains. The next layers house our emotions and mind patterns. This astral bank of energy thought forms which are information patterns are ever with us .What we focus on in our conscious mind immediately gets operative not only in our mind but in our body’s physiology. With any remembrance/ thought of a word we feel it in our body as well.

7) The frontier science research particularly the works of Prof Tiller and other physicists are revealing that change at consciousness level first creates a change in this energy field and then the physical body. The direction is :

Consciousness-------->Energy Field ------>Physical Body.

The implications are profound. This explains how many alternative forms of treatment work including reiki and pranic healing

8)Thoughts we focus on in our mind have corresponding emotions. The thoughts and actions which are based on love, warmth, gratitude, appreciation, excitement, confidence, cheerfulness have a positive effect on our body and keep its functioning healthy. Whereas thoughts and actions based on fear, hurt, revenge, guilt, anger, disappointment, loneliness, etc make our body diseased. These negative behaviour characteristics have been classified in to five category as : Kama ,Kroth , lobh , moh, and ahankar .

With this backbround we can appreciate the essence of Guru Sahibjis above words which clearly explain as under :

We become by what thoughts we serve in our mind regularly . These are the seeds we sow. What we reap is according to what we have sown.

At every moment of our live we have a choice.We can choose the path to be taken i.e what thoughts to serve.But much of the time the result of our thoughts which are habits surround us. This viel is difficult to break.

How can a person cought up in a PROBLEM focus on the solution.The world is an energy field and thought vibrations are also energy , with more focus these are crystalised.

Guru Sahibjis solution is simple :

Get above the problem through simran. Keep your consciousness above the physical world.From physical plane take it to spirtual plane.The solutions exist there.

(next : how simran heals.)

11. Simran and the Healing Power (Part II)

2006-09-24T15:12:00.000+05:30

Understanding 3: The nature of the created world is a mind pattern.

First let us read what Guru Sahibji says:

“jiAu supnaa Aru paykhnaa Aaisay jg kAu jaani. Ein mai kchhu saacho nhee Naank binu bhgvaan.”
(Romanised)
- SGGS page 1427
Like you see a dream so is this world, this you must know.
None of this is real , says Nanak, without God ( the Sach ).
- SGGS page 1427

“mRig tRisnaa jiAu jg rchnaa yh daykhhu ridai bichaari.”
(Romanised)
- SGGS page 536

The created world is like a mirage ( an illusion) ,
- reflecting in your mind you will see this.
- SGGS page 536

“jaisay jl tay budbudaa Aupjai binsai neet.
jg rchnaa taisay rchee khu Naank suni meet”
(Romanised)
- SGGS page 1427

As the bubbles in the water appear and disappear again,
so is the created universe; says Nanak, listen, my friend.
- SGGS page 1427

Guru Sahibji has used two metaphors here to describe the created world ,first as a Dream and second as a water bubble.
The inference that can be made is

i) Like a dream the world is not real but is an illusion .
ii) Like a bubble the manifested world is in motion - appearing and disappearing a sort of creation-distruction cycle in the the source.

To understand this we have to take recourse to what science has to say about nature of our world.

The science tells us that matter at the smallest level i.e. sub atomic or quantum level is in the form vibration appearing as matter.The subatomoc particles particles vibrate at different levels to appear as different matter. Any change in matter means vibration is different.

What is this vibration ?
Science calls it a Superstring ?
But the question again appears what is superstring made of ? From where has it come ?

Let us look at what is happening at the macro level where our physical body operates.

We observe that matter does not remain same. It ages , changes shape in fact nothing remains same.
Let us look at our own physical body .

The body is a mass of flesh, bones, muscles, nerves, brain matter, bile, mucous, blood and skin.
Though appearing tangible the body is never for a moment the same. It is ever changing. The numbers of cells in the human body are estimated to be fifty trillion in number. And literally infinite are cellular and other activities within the body at any one time. Much of this activity is seen to be toward cell replacement.
This phenomenon of organ replacement begins 8 weeks after conception and continues throughout our life.
During a period of twelve month about ninety five percent of all the atoms that make the 50 trillion cells are replaced without even any awareness on our part consciously.
· The skin is new every four weeks.
· Gums holding our teeth are replaced every two weeks.
· Our stomach lining is replaced every five days.
· The surface cells of our digestive system recreated by the millions every five minutes.
Muscles get replaced every six month.
Brain gets renewed every one year
Blood is new in four months
DNA the building block every two months
The Taste buds every six days
· We have a new liver every six weeks.
The content of carbon, nitrogen, oxygen in our brain tissues is different than a year ago. Our skeletal systems bone environment gets renewed through the flow of atoms every three months. The damaged nerve cells keep growing new branches.
This is well known to medical science that the body undergoes a complete alteration and renovation as above within seven years whereby each tissue and cell in the body gets replaced.
How is this phenomenal process being orchestrated?
In fact some how the cells know what shape they are to take and the organ they are to form. This they have been ever since the body started forming at conception from the ovum.
The explanation has been given by Biologist Rupert Sheldrake in his theory of existence of Morphogenetic Fields.
Rupert Sheldrake investigated the way the plants and all living things took their form and says that non – physical blueprints known as Morphogenetic Fields give birth to the form. Morphogenetic fields are created by the patterns of physical forms. They help guide the formation of later physical forms. These fields are in fact information fields and available throughout time and space. The information is available to the new systems being formed.

The present frontier of physics is to find missing link between consciousness and matter.The religion already explains that :
The entire physical universe is gross form of pure consciousness and is consciousness energy and vibration.
It is a dream world and a mind creation ever changing. The seed is a thought in our mind interplaying with the created a sort of mental information scripts in action.
Regarding the mind Guru Sahibji explains in SGGSji that:

Eihu mnu sktee Eihu mnu seeAu.
Eihu mnu pNch tt ko jeeAu.

(Romanised)
- SGGS page 342

This mind is Shakti and this mind is Shiva.
This mind gives the life to the five elements.
- SGGS page 342

Shakti is the first manifested form of consciousness and the super forces looking at the governance of the world of maya is the trinity : Brahma, Vishnu and Shiva.

Guru Sahibji have refered to this trinity in Japji sahib as well and also at numerous places in SGGSji.

Brahma is the energy responsible for the creation of the physical world. It has created everything that exists in entire creation. Everything means everything - each and every imaginable or unimaginable, perceivable or imperceptible object and being.
Vishnu is the energy responsible for the maintenance of the world governing the cycle of karma with Maya as a tool. We live in this ever-changing world of Maya as co-creators creating our circumstances and environment. To sustain the illusion of reality this world of Maya is ever changing. Through this energy the world is being sustained.
Shiva is the energy of transformation. There is a cycle of birth, growth and death attached with every thing in this world. Change occurs because of this energy.It is said that “ to live is to die and, to die is to live “. Shiva energy is both a destroyer and regenerator. To become a plant the seed has to die. This cycle of change is ever going.

Consciousness has also given rise to two more forms: one is Prana as Jad - non- living five elements air, water, ether, earth and fire and Prana as Chetan - an awakened consciousness in living. Prana exists as a force in the universe that gives shape to each and everything in the world being present.

The creation at the level of Maya is a mind script - a matrix of information patterns, which are dynamic in nature.

The energy forces also reside in each one of us. We are also co- creators with our thoughts/ beliefs creating their own mind patterns interacting with universal consciousness. Our thoughts are creating are circumstances and attracting the environment we are living in.

With the above background it is easy to understand why Guru Sahibji has called mind both a Shakti and Shiva.And also one that gives rise to the five elements - air, water, ether, earth and fire.

naank jn khi pukaari supnai ji Au jg psaaru.

- SGGS page 1352

Servant Nanak proclaims that the vast expanse of this world is just a dream.
-- SGGS page 1352

With this understanding of the nature of the world the purpose of Guru Sahibji is to empower us so that we write well the script of our life on this earth.The next understanding shows how it is to be done.

10. Simran and the Healing Power (Part I)

2006-09-03T19:14:00.000+05:30

Simran is known to have cured many a diseases and many of these are called miracle cures. By miracle here means the diseases/ health condition was known to be incurable in the present medical system. However it is also true that many have not benefited to the extent desired through Simran.

The reason is simple to see – lack of commitment and Simran being done improperly.

Simran’s Power to heal is in the Naam connection and our own intention. To properly use Simran to heal the physical body’s diseases we have to first have understanding of core knowledge , which is then used in correct healing method.

This knowledge has been given by Guru Sahibji in the SGGS. These are given in the form of understandings as under:

Understanding 1: We are Jyout Swaroop (divine nature)

This means that we are like the creator with the same qualities. Like a drop of water and the ocean.

As Guru Sahibji says at page 441 of SGGSji:

"O my mind, you are a form of Divine Light - recognize your own origin."

We are not the physical body but mind is commonly known to have two parts – the conscious and the subconscious mind. Psychologists and Philosophers have talk about a superconscious level of the mind which is the soul level and called the Higher self. There is an even higher state of consciousness which is Supraconsciousness .This is the state of mind where Simran leads you – a very creative state of mind having elevated awareness and great power of intention. There is full Naam connection here.

Guru Sahibji defines Naam as to know your origin first as knowledge and next in awareness experientially. Naam is the origin and Naam is everywhere in everything.
We have power to create at all the levels of the mind - conscious, subconscious, superconscious, supraconscious. We are already mentally creating the reality and the world we see daily. This brings us to the second principle.

Understanding 2: The world is a creation of consciousness.

Guru Sahibji repeatedly asserts in SGGSji in a wide variety of ways that

“Sab Gobind Hey, Sab Gobind Hey” meaning “All is God, All is God”.

But in our daily macro reality we see only the world of matter, ask any quantum physicist today and he will tell that scientists are now coming towards the view that world has originated from consciousness .
The challenge before frontier science now is of defining the interactive role between Matter, Intent and Consciousness. They are finding Matter and Consciousness cannot be separated .In fact in the world of elementary particles is baffling them and their views now are coming closer to what religions have been repeatedly saying. Just search internet on Google and you will find proofs a plenty.

Let us now look at what SGGSji tells us.

(Below is a mystic experience often reported by those on spirtual path)

This whole world which you see is the manifestation of the God,

(when through understanding you will observe then )

the image of the God is seen.
Raamkalee, 3rd Mehl, ANAND
SGGS- page 922 line6

You are the tree and the branches that have blossomed forth are (also) You.

From subtle, You have become gross and manifest.

You are the Ocean of Water, and the foam and the bubbles on its surface are (also )You.
So don’t see any other except You manifested (in this world of maya) 1
Maajh, 5th Mehl
-SGGS page 102

He Himself created Himself.

Gauree Baavan Akharee 5th Mehal ,Pauree
- SGGS page 250

Nothing is born, and nothing dies.
He Himself stages His own drama.

Ashtapadee - SGGS page 281

Guru Sahibji explains the ONENESS in SGGSji as under:

Wherever I look, I see the One Lord (manifested). 5
Gauree , 5th Mehl - SGGS page 227

In so many ways, the ONE ( Who is the Universal Creator)
has manifested Himself, says Nanak.
Gauree ,5th Mehl Shalok
- SGGS page 296

There is One Creator Lord ( Ekonkar );
the One is manifested in the entire expanse of the universe;
the One Lord is unlimited and infinite.

Raag Bilaaval,5th Mehl, Chau-padas and Du-padas,7th House
- SGGS page 821

The creation of the universe is explained as under :

“Kitaa pasao ekoo kawao”
Japji - SGGS page 3

The ONE has expanded as entire Universe in a Kawao.
(It is difficult to translate and explain Kawao this word appears again at page 463 where it is explained that the life and death are are given and taken in a Kawao , so this word means that the transition occurs instantly.
HE was ONE and then there was the entire expance.)
- SGGS page 3

There are numerous instances in SGGSji where the ultimate reality in a variety of ways so that this becomes a part of what we know and accept as reality. Acceptance of oneness and our Divine nature as a fact is important for living life as a Gurmukh in this physical world free from fear.

Another way The Ekonkar has been referred to by Guru Sahibji is as Sachh (truth) so as to convey that the unchanging as pect of ultimate reality in contrast with the created aspect which ever changes. Sachh is just Sachh ,where as the creation(Kudrat) is an aspect of Sachh which although is illusionary and ever changing but appears to be real .

This opens us up to the next understanding.

..cont.

(Please refer to gurbani text by downloading from : http://www.gurbanifiles.org/translations/index.htm )

9. “Hazuri” - HIS Presence Simran

2006-07-13T08:48:00.000+05:30

There is a mystery in Simran, and for proper Simran we have to unreveal and understand this mystery.

In the Shalok given below ,which is to be read and reread and pondered, Guru Sahib reveals and explains how to do proper worship :

salok mehlaa 3.

naanak bin satgur bhaytay jag anDh hai anDhay karam kamaa-ay.
sabdai si-o chit na laav-ee jit sukh vasai man aa-ay.
taamas lagaa sadaa firai ahinis jalat bihaa-ay.
jo tis bhaavai so thee-ai kahnaa kichhoo na jaa-ay. 1

mehlaa 3.

satguroo furmaa-i-aa kaaree ayh karayhu.
guroo du-aarai ho-ay kai saahib sammaalayhu.
saahib sadaa hajoor hai bharmai kay chha-urh kat kai antar
jot Dharayhu.
har kaa naam amrit hai daaroo ayhu laa-ayhu.
satgur kaa bhaanaa chit rakhahu sanjam sachaa nayhu.
naanak aithai sukhai andar rakhsee agai har si-o kayl karayhu. 2

pa-orhee.

aapay bhaar athaarah banaspat aapay hee fal laa-ay.
aapay maalee aap sabh sinchai aapay hee muhi paa-ay.
aapay kartaa aapay bhugtaa aapay day-ay divaa-ay.
aapay saahib aapay hai raakhaa aapay rahi-aa samaa-ay.
jan naanak vadi-aa-ee aakhai har kartay kee jis no til na tamaa-ay. 15

-SGGS page 554

(Note : I have not been able to upload Gurbani in original as blog is not uploading image files so opted for this transliterated version above )

Here is the translation plus meaning of the slok :

SHALOK, THIRD MEHL:

Says Nanak, without meeting the True Guru, the world is blind,

and because of blindness accumulates Karma.

They do not bring in their awareness the Shabad ( their true origin ),which would enable peace to abide in the mind.

He is always afflicted with Tamas (inertia of non action),

so wanders around passing days and nights burning
( because of five passions).

As is HIS pleasure so is happening
(nothing exists outside of God in this creation and what ever is happening is perfect);
of what purpose is to say anything.
(the world is what it is now out of choices made by it ,if majority is in Tamas so be it , our wishing or saying will not change the position now . Guru Sahib guides us by accepting what is without any blaming or resistance. This is what is called Raza). 1

THIRD MEHL:

The True Guru tells us to do this:

take Guru's Guidance andbring within your consciousness awareness

the Lord through remembrance.

The Lord Master is ever-present so tear away the veil of doubt

and install His Light within the mind.

The Name of the Lord (in Simran which brings HIS presence)is Ambrosial Nectar:

So take this as a healing medicine.

Remember how the True Guru keeps him in Raza

(as explained above so be in Razai.e. acceptance of circumstances whether you agree with them or not),

and the self-discipline will develop true love.

Says Nanak, this will keep you in pleasure in this world and

hereafter you shall celebrate with the Lord

( your consciousness will be nearer to the Higher consciousness). 2

PAUREE:

(Here Guru Sahib explains HIS presence for the purpose of Simranso looking around FEEL HIS PRESENCE as stated by Guru Sahib below,there is only God everywhere )

He Himself is the vast variety of Vegetation,

and He Himself makes it bear fruit
( meaning the natural cycles , systems etc all have been made by Him)

He Himself is the Gardener, He Himself irrigates,

and He Himself puts them in His mouth

( the eaters of vegetation are also Him).

He Himself is the Creator (of the world – a manifestation of consciousness),
and He Himself is the Enjoyer(in the Created beings in the world);

He Himself is giver, and causes, as if, others are giver.

(our thoughts and positive expectation attract to us the needs as is this world through others as all is one consciousness )

He Himself is the Lord

(one whose will is prevailing in the creation ),
and He Himself is the Protector ( to whom one prays );

He Himself is permeating and pervading in every thing everywhere.

(all that exists is God’s consciousness and nothing exists outside of God)

Says Nanak, as His servant praise the wonders of the Lord

(as appearing in creation )

the Creator has no greed for the praises at all.

( this in fact is a way
to remember HIM ,to be with HIM and be HIM ,which we are ).

SGGS - Page 554

Comments
Guru Sahibji has first explained that the world is afflicted with Tamas a minds behavioural quality that has inertia as an element. Because of Tamas the focus of conscious awareness of persons is outward in the world and illusion is such that reality of their own origin and that of the world is not known to them.Only when meeting the True Guru can the reality be known an the person brought home even while living in the world. The person then first accepts Raza and stops resenting and resisting his present circumstances and that of the world.Method is to do worship in the form of Simran by reciting HIS name which is theGuru Mantra and Feeling presence within and around. The Simran takes your focus within and then SEE the presence by saying :

Tu Hi Tu Hi Tu Hi Tu Hi Tu Hi…..

(Thats’ YOU Thats’ YOU Thats’ YOU Thats’ YOU …)

There is only EK ONKAR that exists .All is Waheguru
Guru Sahibji assures us that there will be Sukh (comfort) in this world meaning thereby that physical body will be healthy, stress free mind ,fulfillment of needs and general prosperity. But these happen as per our intention as Guru Sahibji explains elsewhere in SGGS.
We thus also have to know how to use our intention force for the purpose of our needs.

8. Get connected to Naam through Simran… (The Method part IV)

2006-05-24T09:34:00.000+05:30

The Home inside (Nijh ghar )

Own home inside living is obtained as one is absorbed in the Name of the Lord, Har, Har. (Meaning: through Simran)

In Gurbani the resting place when Simran takes you inside is called Nijh ghar .

While beginning Simran Guru Sahibji advices one to

i) listen to the Simran inside

and

ii) to do Simran with each breath while sitting, standing, lying ,walking ,eating and while doing your daily chores.

Simran then takes you inside through a natural gentle subtle automatic pull and places your focus point inside the head. The point is approximately between the two ears, slightly lower , at a point inside where the breath strikes on the mouth cavity. As it is a point in our subtle body its exact physical body part cannot be specified.

This Nijh ghar is the place where we have to keep our attention and operate in the physical world with conscious awareness. While at this point that we can feel HIS presence simply by ‘feeling’ and ‘knowing’. We can also observe HIS presence in the outside Physical world simply by ‘feeling’ and ‘knowing’.

In the Nijh ghar we can hear the SHABAD going on inside, just attempt to hear in a quiet place where sensory input is less you will start to hear it. As one progresses full bloom Anhad Shabad is heard.
(This comment has been added Later : The Nijh Ghar refered above is the one at the physical level , the shabad pulls the surt afterward and the individual reaches the Nijh Ghar in the Ekha (One) of Ek Ongkar where the Two earlier are now One )
Some Gurbani Quotes:

(Note: simple literary translation does not give true meaning of Gurbani. Meaning is intuitively revealed when basic principles and teachings of Guru Sahibj are kept in mind. Actual meaning remains same wherever the word comes again. As one progresses new meanings begins to be seen .)

Those who listened (to recitation of Jap) and agreed (with Guru Sahibji’s words on his divine origin) presence, dwells in the home within.

In whose heart the lord abides, within them is illumination.
(It is through heart that we feel and when we feel our divine origin meaning we feel what we are and neither doubt nor question the process. We feel that ALL is HIM then the illumination comes feeling translates into experience)

I am a sacrifice to them, who make ego die to recognize their Divine origin.
( when in Simran we feel that WE are actually HIM ,HE is seeing , hearing ,talking , walking , eating as has been told by Guru Sahibji at no places in Gurbani then we are making the ego die as it is no longer operating)

The eighteen supernatural spiritual powers follow those (are in their reach)
who dwell and sit inside their inner home.

The diseases, fear and bondage go away when mind come to know of the peace while sitting in its own inner home.

When you are conscious in the consciousness, then shall come enlightenment.

You Yourself are the Giver and You Yourself the Enjoyer.
I do not consider (anything) other than You.

This mind is Shakti; this mind is Shiva.
(meaning mind has power to create)

This mind is the life of the five elements.

(Meaning it is the mind that brings into existence the material world of five elements. To this truth the Quantum physics also agrees)
When this mind is made unmann

(by placing your conscious awareness focus within after taking it out of the physical world),
He can then talk of the three worlds

( as the secrets of the world creation is then intuitively known ).

7. Get connected to Naam through Simran… (The Method part III)

2006-05-15T23:23:00.000+05:30

The first thing a rightly done Simran does is that it takes you inside.
Your awareness point is shifted inside.
Simran starts you on the journey homewards, towards merging of Jyote with Jyote (light with light).

What happens first is that your awareness is shifted from the world of maya to inside in the consciousness. Know that awareness is not lost only shifted to deeper levels of finer consciousness.
.Guru Sahibji advices us to keep the awareness inside connected with Naam while we are operating in the physical world. From this point of attention our conscious awareness starts to function with Naam connection. At this point Simran is further done .The intention gets forceful and hold of maya reduced. We do can go further and further hearing Shabad inside, even be in Samadhi.

We have to understand the significance of this shift in point of awareness which also bestows us with creative powers to live a life that befits our stature as Jyote Swaroope.

Our intention will rid us of the five passions. The hold of maya on our mind will reduce. We can heal our physical body ailments. We can live in true abundance , prosperity, health and happiness based on Gurbani’s principles.

Now let us understand Guru Sahibji’s explanations and advices from one Shabad to another.

-SGGS page 878

RAAMKALEE, FIRST MEHL:
Mix your conscious awareness with deeper consciousness (reference to deeper level of consciousness more universal in nature; keep in mind that all has originated from one source) in this way. Make a ropeway from physical body to cross over (starting point is physical body since our awareness is at physical level mostly).
Keep this awareness (which has crossed over) within you. (Inside) lamp starts to burn unceasingly (lamp is reference to your conscious awareness in HIM). 1
Float such a lamp upon the water
(Water is reference to all pervading presence of God; accept and feel this presence).
Burning the lamp this way brings all understanding (meaning reality is understood intuitively). 1 Pause
(Guru Sahibji having explained the process for burning the lamp next implores us to burn the lamp and its importance)
The clay of the lamp gets better (means it is kept burning) when understanding is imbibed and accepted for action.
On the wheel of actions the lamp is shaped. These actions (how we live life in thought, words, and deed) are a support to us in this world and in the next. 2
When He Himself grants His Grace (when conditions are right), then, as Gurmukh, one understands how to burn the lamp.
Within this lamp is permanently lit and is not extinguished by water or drowned in it (meaning Guru Sahibji assures that your conscious awareness is not merged in all pervading consciousness so have no fear if any of being lost). The water (i.e. all pervading consciousness, HIS PRESENCE) itself keeps this lamp afloat. 3
The wind (meaning maya’s attractions) does not shake one who has floated the lamp nor does he think himself bigger; even while feeling as if a throne has been found.
Kh'shaatree, Brahmin, Soodra or even a Vaish (reference to all kinds of wordly people) cannot find the value of this lamp, even by thousands of calculations (which are material in nature).
When anyone lights such a lamp, says Nanak, he stats living across (meaning has Naam connection). 4

Here are some more pearls from among many in SGGSji:

-SGGS page 358

Name of the One (meaning Naam) is my lamp;
my sufferings (of physical realm) are put as oil in it.
Its flame (Naam) dries up this oil (sufferings are removed),
and I no longer have to meet the Messenger of Death ( means have understood there is no such thing as death ,the soul ever lives).

-SGGS page 149

The jewel is found within home of own self; when the lamp is lit.

(please feel free to share experiences or ask any question)

…contd.

6. Get connected to Naam through Simran… (The Method part II)

2006-05-07T20:59:00.000+05:30

Our awareness generally is focused outside and rarely do we go inside. Naam is within us. The first thing we face when we close our eyes is constant stream of thoughts. This through attractions of daydreaming or fear based thoughts prevents our awareness to go further. We have to go beyond.
A brief idea of structure of our body will give clarity to our goal.
- everything in essence has manifested out of consciousness.
- everything is vibration and changing. Our world at macro level appears solid but at micro i.e. subatomic level there is vibrating energy field.
-our physical body has within it an ethric body which is made up of subtle energy. This ethric body is an exact replica of physical body having all organs. The acupuncture meridians are in the body. This body also has the energy chakra long known to yogis.
-next finer energy body is emotional body and characterizes our psychological condition. -Next fine layer is our mental body. And further fine layers are in spiritual realm.(more details will be written in some other post)

When we close eyes the first layer which is our physical body disturbs a newcomer with an itch here or a pain there. The thoughts and emotions from the next layers keep our awareness occupied. Thoughts are energy patterns .Even the thought energy of others influence us.
Guru Sahib advices us to seek sadh sangat (company of spiritually oriented people and recite/sing Gurbani in there company).During early morning hours (before six) there is minimal thought disturbance, our awareness can go inside easily. Evening hour is another suitable time.
Let us now come to the method proper.

-- Sit in a quite place. Close your eyes. Briefly observe your breathing. Then take your awareness to your head area. Mentally say the command “relax” then feel the scalp relaxing, the forehead relaxing, the eyes relaxing, the nose relaxing and so on. Know that your intention has the creative power of Karta Purakh .You are Jyote Swaroop . Take your awareness to other body parts one by one from head to toe , command “relax” and FEEL THE BODY RELAXING. This will ensure that the physical body does not disturb you further during Simran.

-- With body relaxed start the Jap of Guru Mantra – WAHEGURU. It can be voiced initially and then spoken inside the head only. LISTEN to the JAP. Keep listening as Guru Sahib has advices in Japji Sahib at page 3 of SGGS “ By Listening-your awareness goes into sehaj (a peaceful spiritually connected state). You will automatically feel a pull that takes and keeps you inside not disturbed by incessant thoughts.

-- Keep your awareness inside the head at a point approximately centre between two ears .When you do simran with eyes open keep your awareness focussed around this point.

--At this stage set aside the ego (the makes for an illusion of separateness).FEEL HIS PRESENCE. Don’t dwell on separateness. FEEL all is HIM.

--Do this Simran daily, even with eyes open .When walking look at objects of the world the trees, houses, everything FEEL HIM in them .They have been created out of consciousness so are HIM.When looking at them ,FEEL that HE is actually looking, when driving FEEL HIM actually driving ,holding stearing and so on same simran can be done for other chores.You are not you here but HE who is walking,talking,looking,etc.During this time keep your awareness inside.
Look up in Shree Guru Granth Sahibji , there are a number of Shabads for doing this simran .

--Through daily Simran kirpa is received. Kirpa also comes as per Hukam (Laws and systems that run the universe).When conditions are satisfied Kirpa comes and you actually start feeling HIS presence.The NAAM connection.

Do take a step .You have gurbani to guide and to live with.We have Naam connections at different levels.Shabad in SGGSji and Shabad inside takes us deeper.

...contd

5. Get connected to Naam through Simran… (The Method part I)

2006-04-29T08:14:00.000+05:30

Simran is being repeatedly advised by Guru Sahibji as a mean to have Naam in life. Simran means to remember and to keep affirming the remembrance through repetition.

The basis behind Simran is that we already have Naam connection.

Naam operates in our subconscious mind .All our bodily and cellular processes work because of presence of Naam. Since our birth we have taken for granted functioning of parts of our body. The textbooks explain in detail the parts and their functions never having a doubt as to how the atoms came together forming cells, the cells into organs and organs automatically functioning as a bodily system. But how they know what to do is seldom thought upon.
Science now tells about existence of a morphogenic field- an information field on which the structure of our body stands. This field is subtle energy and so is our mind field. Quantum physics is already postulating that the universe is consciousness.
Guru Sahib already explains that the universe functions because of HIS presence. HE is Karta Purakh.
Our connection from Naam is clouded because of presence of ha-umai or ego. The Maya further keeps the Mind in doubt by creating illusions. Our path towards re-connection starts with knowing the reality and setting aside illusions through Guru Sahib’s words .Then to LIVE GURBANI by dwelling on the meanings, reciting it and reshaping our mind with intention to remove hold of Maya. We LIVE GURBANI when accepting our Divine Origin the principles of living elucidated in Gurbani is imbibed. Simultaneously do Simran.
Through Simran we remember and get connected with Naam in our conscious awareness as well.

Simran is done when we listen/recite/sing Gurbani kirtan (recitation of verses only from Shree Guru Granth Sahibji) and specifically when we do Jap (to recite repeatedly) along with consciously FEELING HIS presence.

Here is a Shabad pearl picked out of the treasure - Shree Guru Granth Sahibji explains lucidly the Simran method:

“Through Simran, Naam is obtained and afflictions are removed.
The presence of Har Prabh (God) is felt within and outside by us (during Simran).
(This has happened when...)
The Guru has (first) removed fear, attractions and illusions (when by accepting Gurus teachings and spending more time on understanding Gurbani rather than reciting)
(and then during Simran) by seeing Gods presence where ever you go.”
-SGGS page 107

The meanings of these Guru Sahib’s words are subtle:

We have to understand and accept what is being told to us by Guru Sahib regarding our Divine nature and nature of Maya’s illusions.
The principle is to “FEEL the presence, accept the presence as real (even though Maya says HE is separate), you will actually Know HIS presence”

As Guru Sahib Says :

"What one serves (in mind through thoughts and beliefs) tends to manifest"

-SGGS page 223

4. Our Divine Origin … (Part III)

2006-04-23T10:33:00.000+05:30

When we read the Shabad Assa Mehl 5th (SGGS page 391) in Part II of the post no 4.
It is felt that there is an element of our intention involved in creating the desired quality. There is a quite assertion invoved in saying that “ As YOU ARE… so I am…” .

Clarity on this point comes when we dwell on Guru Sahib’s following words :

“SECOND MEHL:

“As are our intended actions so do become our needs and that is what we ask.

(If our actions are towards growth in career, we ask accordingly, when our actions are to start a venture we ask accordingly, when a journey start we ask for protection and fulfillment accordingly, We ask for wealth, we ask for health ,we ask for protection, we ask for courage as is our need.)

Ask for qualities to build a complete personality and not go for useless things(of this world).
Whatever is the intention in HIS presence, so do we receive, Says Nanak, so intend and become a person of quality”

– SGGS page 1245

The fact is that we already are creating our personalty through our thoughts and actions. This is happening as per the Hukam (laws) of the Karta Purakh- cause of causes.
Whatever is happening in this world is because of his all pervaiding creative presence and as per the Hukams , HE is the one who makes Hukam work that’s why HE has been called Karta Purakh by Guru Sahib.
The words we think, the word we speak and the words we write shows our intentions for our life in this world. These words create our personality, situations and the events that occur in our life. Words are a force, have meaning attached.
About words Guru Sahib explains:

“The word are empowered by Naam; through Words we utter praises as worship,
(As these have Naam connection they bring us Naam)
The Word gives us spiritual wisdom, we sing Your Glory through songs of words
The words we speak and words we write. These very words make for our destiny, written on our forehead.
But the One who made these words as words of destiny he being cause of causes has no such destiny like that on our forehead.
(HIS Hukum prevails in this world and Hukum is : “as we sow so we reap”)

As He has ordained (meaning as is his Hukam), so do we receive. The created universe is the manifestation of Naam. Without Naam, there is no place at all.”
– SGGS page 4

Naam is every where, Because of Naam the world comes to exist. Naam is the source.As Guru Sahib says :

“This world which you see is the image of the Lord (Onkar);

the Lord (Ek Onkar) has become manifest..”

– SGGS page 922

3. Our Divine Origin ... (part II)

2006-04-21T22:24:00.000+05:30

A glimpse of divine connection that Naam brings is described in ASSA Rag by 5th Guru Sahib on page 391.

Assa, FIFTH MEHL:

“He does not die, so (being His light) I have no fear of death (will be living even after life on earth). He does not wither (his virtues remain same), so I do not stumble (get enticed by vices). He is not poor (is abundance), so I have no greed (I am satiated).He is never diseased, so I have no disease. 1

The giver of life is our life Himself; and there is no other, only Him (EK ONKAR). When he is the only one, then there is no other Destroyer (a threat to existence). 1 Pause He has no bonds, so I have no bondage. He has no occupation, so I have no entanglements. He has no impurities, so I have no impurities (of mind). He is bliss, so I am ever in bliss. 2

He has no anxiety, so I have no cares. He has no stain (affected by vice and virtue), so I have no afflictions (have become clean). He has no need, so I have no desires. As He is immaculate (pure), so I am chaste. 3

Says Nanak, the Guru clears away doubts and misgivings. (That) I have no separate existence; He is the only One and there is oneness. Before and after (here and there) He alone exists. When I meet him (in a state of being), we are of same color (are similar).”

- SGGS page 391

Naam gives us this divine connection.Witout this connection we get entangled in the sensual pleasure and get diseased as Guru Sahib explicitly says :

"Setting aside the Naam one who indulges in sensual pleasures, even in dreams , has no peace, ; his body become diseased" - SGGS page 240

There is nothing to despair Guru Sahib assures us that :

"The medicine of the Lord's Name is within all of us. Without the Perfect Guru, no one can come to know how to prepare it."

-SGGS page 259

2. Our Divine Origin ... (part I)

2006-04-18T23:06:00.000+05:30

The world we live in is also the world of Maya ( means literally dellusion) as Guru Sahib says -

" HE created the world, with its variety of colors, species of beings, and the variety of Maya."

- SGGS- page 6

The nature of this Maya is to deceive -

"O Baba, Maya deceives with its illusions. " - SGGS page 60

And one illusion we routinly live with is -

We are Physical body, Mind and deep inside have a Soul.

All distinct.Soul is connected to God , who exists separately.

But Guru Sahib tell us differently.

"O my mind, you are a form of Divine Light - recognize your own origin."

- SGGS page 441

The meaning looks simple but is not so we have to explore further to really understand the words of Guru Saheb.To understand lets explore further Shree Guru Granth Sahib ji.

"Thousands are Your eyes, and yet You havenot even one eye. Thousands are Your forms, and yet You have not even one form. Thousands are Your lotus feet, and yet You have not even one feet. You are without a nose, yet thousands are Your noses. Your play enchants . The Divine Light is within everyone, You are that Light. Within you is same Light that shines within everyone. " -SGGS page 663

ii)

"You are me, and I am You-what could be difference between us? We are like gold and the bracelet or like water and the waves. " - SGGS page 93

Essence of what Guru Sahib explains so clearly is that HE HIMSELF IS ALL.

So our path is to seek Naam and one way is -

" Deep within the mind and body, behold His Presence." - SGGS page 132

When we tread the path and FEEL the presence then the first result is that our Physical body will be healed as Guru Sahib ji asserts -

"First, the diseases of the body vanishes and (simultaneously) the mind becomes peaceful."

- SGGS page 395

1. Naam is the cure ...

2006-04-17T23:24:00.000+05:30

“All sorts of remedies do not cure the disease - the disease is cured only through the medicine of Naam “ Shree Guru Granth Sahib – page 288

“The Naam is the panacea, the one remedy to cure all ills.” SGGS – page 274

For the guidance of humanity Gurbani asserts that:

“As Gurmukh getting Naam through chanting , all diseases are eradicated ; and the body becomes free of disease.” SGGS-page 574

Gurmukh is one who listens to Guru’s words and lives life as Guru teaches in contrast to manmukh - a person who lives life as dictated by his mind engrossed in worldly attractions.

(This is start of humble attemt to present Guru sahib' s medical prescription)