TIPS on Naam Simran for Healing

Some Tips on Naam Simran for Healing

Here are tips in simple words on simran for Healing:

·        Difference between Jap and Simran :

o   Jap is repetition. In Gurmat this repetition is of Naam This is understood at the very beginning of Guru Granth Sahib ji when the word “Jap” comes after Gur Parshad in Mool Manter . Jap is connected with the Mool and Sach.  The repetition should have this connection so that Naam is enshrined in the mind.

Reading Gurbani Shabads.

Nitnem Path.

Listening to Gurbani Shabad Kirtan

Reciting Mool Manter

“Waheguru” gurumanter Jap

o   These Jap should be done with awareness of The Mool as explained in The Mool Manter and further in Gurbani.  This then is Simran.

·        The Disease of the Body as per Gumat is caused by our involvement with the five Vikars- Kama, Krodh, Lobh, Moh , Ahankar .

o   The disease starts with the Mind and is reflected first in the Subtle body (energy Body having meridians and Chakras) which affects body’s physiology and Biochemistry giving rise to symptoms and the then there are pathological changes in the physical Body.

o   The mind and body are deeply connected. Our thoughts affect the body. On daily basis we keep reinforcing negativity through speech, through emotions and actions. Our thoughts are about past memories of wrongs and future worries. In the process we build up distortions in our view and reaction to the worldly affairs. The body reflects what we think. Gurbani explains that Akhar(words) create sanjog (similarity) and shape our Bhag(destiny).

·        The Naam Simran immediately connects our with our Mool the sach. There is positivity and flow of love in the mind. Prefer Amrit Vela ( early morning hours ) for Simran.

·        Those who have faith in Gurbani. Or those who commit to change and surrender ego by being humble before Shabad Guru- Guru Granth Sahib ji feel the vibrational effect of Gurbani in their Mind. The mind which was heavy with thoughts of anger, resentment, ill feeling, victimisation, sadness, anxiety and so on start to be affected by gurbani words. The mind is now lighter and filled with love. This is reflected through resolution of the disease affecting the body.

·        Involvement with Gurbani words is very important. Gurbani connects with Naam. The words are to be slowly uttered with meaning in the mind. These are to be repeated. The recitation and the focus on meaning starts to evoke positive feelings in the mind. These affect the subtle body and the physical body triggering body’s natural repair and defences leading to regression.

·        The medical systems of the world have their own role to play. They are part of creation and worldly system .These are not to be neglected. These however being worldly are limited. These treat one aspect which is connected with the body. The disease exists at three levels: Mind > Energy Body > Physical Body. These systems treat either the Physical body( like Allopathy , Ayurvedic etc) and some the Energy body ( like Acupuncture, Homeopathy etc) so the mind is left out. The mind recreates the disease. The Naam takes out mind negativity and if required creates the circumstances for healing by worldly means too.  Examples are there where one is led to right medicine which completes healing. And also where the person when involved with gurbani just gives up medicines and no longer require them.

·        The Sangat Effect: The gurmat lays great stress on association with sangat. Being part of Sangat. In sangat there is a collective force. This pull and force has effect of similarity and induces the positive effect of gurbani.

The Sarab Rog Ka Aukhad Naam Camps by SRKAN mission based in Ludhiana is doing seva of the panth through healing camps. The testimonials are there online for all to view.

·        The Waheguru Simran:  Waheguru word is Gurumanter. It is first recited in conjunction with breath. Is to be repeated using tongue along with listening to the sound. The purpose is to shift our awareness (surt) within.  The aim is that this shift becomes a natural part even when conducting worldly affairs. The Naam connection comes with this shift. The Naam Simran is then Ras and peace.

Naam is reflected in shabad and Hukam in creation. Through Waheguru akhar Simran is done observing and reflecting on the wondrous play of the creator. HE is seen in the play of the Hukam underlying all activities in the world.

When there is the purpose of healing the Simran is done by reflecting on the wondrous body created by the creator and the functions it performs perfectly. HIS play is seen in the body as well. 
The Bani "Aarti' Should be read with great love and focus on meaning of words to better understand this Simran

(ps: please read other full posts for any further clarity.)

Here are Some Shabads to recite and understand:

ਪਉੜੀ ॥
Pauree:
ਲਲਾ ਲਾਵਉ ਅਉਖਧ ਜਾਹੂ ॥
LALLA: apply the  medicine of the Naam,
ਦੂਖ ਦਰਦ ਤਿਹ ਮਿਟਹਿ ਖਿਨਾਹੂ ॥
The  pain and sorrow are eradicated in an instant.
ਨਾਮ ਅਉਖਧੁ ਜਿਹ ਰਿਦੈ ਹਿਤਾਵੈ ॥
One who enshrines Naamaukhad ( the medicine of the Naam) in the heart,
ਤਾਹਿ ਰੋਗੁ ਸੁਪਨੈ ਨਹੀ ਆਵੈ ॥
Is not infested with disease, even in his dreams.
ਹਰਿ ਅਉਖਧੁ ਸਭ ਘਟ ਹੈ ਭਾਈ ॥
The medicine of the Lord is in all hearts, O brother.
ਗੁਰ ਪੂਰੇ ਬਿਨੁ ਬਿਧਿ ਨ ਬਨਾਈ ॥
Without the Perfect Guru, no one can tell how to prepare it.
ਗੁਰਿ ਪੂਰੈ ਸੰਜਮੁ ਕਰਿ ਦੀਆ ॥
When the Perfect Guru gives with patience,
ਨਾਨਕ ਤਉ ਫਿਰਿ ਦੂਖ ਨ ਥੀਆ ॥੪੫॥
Then, says Nanak, one does not suffer illness again. ||45||
ਗਉੜੀ ਬ.ਅ. (ਮ: ੫) ਗੁਰੂ ਗ੍ਰੰਥ ਸਾਹਿਬ : ਅੰਗ ੨੫੯ (259)

ਸਤਿਗੁਰੁ ਮੇਰਾ ਵਡ ਸਮਰਥਾ ॥
My True Guru is absolutely All-powerful.

ਜੀਇ ਸਮਾਲੀ ਤਾ ਸਭੁ ਦੁਖੁ ਲਥਾ ॥
When I dwell upon HIM within me, all my sorrows depart.
ਚਿੰਤਾ ਰੋਗੁ ਗਈ ਹਉ ਪੀੜਾ ਆਪਿ ਕਰੇ ਪ੍ਰਤਿਪਾਲਾ ਜੀਉ ॥੨॥
The sickness of anxiety, the disease and pain from ego are gone; HE HIMSELF fosters me. ||2||
ਬਾਰਿਕ ਵਾਂਗੀ ਹਉ ਸਭ ਕਿਛੁ ਮੰਗਾ ॥
Like a child, I ask for everything.
ਦੇਦੇ ਤੋਟਿ ਨਾਹੀ ਪ੍ਰਭ ਰੰਗਾ ॥
God is Bountiful, has no shortage; this is HIS quality.
ਪੈਰੀ ਪੈ ਪੈ ਬਹੁਤੁ ਮਨਾਈ ਦੀਨ ਦਇਆਲ ਗੋਪਾਲਾ ਜੀਉ ॥੩॥
Again and again, fall at HIS Feet I make HIM agree. HE is Merciful to the meek, the Sustainer of the World. ||3||
ਮਾਝ (ਮ: ੫) ਗੁਰੂ ਗ੍ਰੰਥ ਸਾਹਿਬ : ਅੰਗ ੯੯ (99)

ਜਾ ਕਉ ਚਿੰਤਾ ਬਹੁਤੁ ਬਹੁਤੁ ਦੇਹੀ ਵਿਆਪੈ ਰੋਗੁ ॥
one who is  plagued by excessive anxiety, and has diseases of the body;
ਗ੍ਰਿਸਤਿ ਕੁਟੰਬਿ ਪਲੇਟਿਆ ਕਦੇ ਹਰਖੁ ਕਦੇ ਸੋਗੁ ॥
With attachments of household and family, sometimes there is joy, and other times sorrow;
ਗਉਣੁ ਕਰੇ ਚਹੁ ਕੁੰਟ ਕਾ ਘੜੀ ਨ ਬੈਸਣੁ ਸੋਇ ॥
The mind wanders around in all four directions, and one cannot sit or sleep even for a moment
ਚਿਤਿ ਆਵੈ ਓਸੁ ਪਾਰਬ੍ਰਹਮੁ ਤਨੁ ਮਨੁ ਸੀਤਲੁ ਹੋਇ ॥੩॥
-if you come to remember the Supreme Lord God, then your body and mind shall be cooled and soothed. ||3||
ਸਿਰੀਰਾਗੁ (ਮ: ੫) ਗੁਰੂ ਗ੍ਰੰਥ ਸਾਹਿਬ : ਅੰਗ ੭੦ (70)

ਗਉੜੀ ਮਹਲਾ ੫ ॥
Gauree, Fifth Mehl:
ਜਾ ਕਾ ਮੀਤੁ ਸਾਜਨੁ ਹੈ ਸਮੀਆ ॥
Those who have the Lord as their Friend and Companion
ਤਿਸੁ ਜਨ ਕਉ ਕਹੁ ਕਾ ਕੀ ਕਮੀਆ ॥੧॥
- tell me, what else do they need? ||1||

ਜਾ ਕੀ ਪ੍ਰੀਤਿ ਗੋਬਿੰਦ ਸਿਉ ਲਾਗੀ ॥

Those who are in love with the Lord of the Universe
ਦੂਖੁ ਦਰਦੁ ਭ੍ਰਮੁ ਤਾ ਕਾ ਭਾਗੀ ॥੧॥ ਰਹਾਉ ॥
- pain, suffering and doubt run away from them. ||1||Pause||
ਜਾ ਕਉ ਰਸੁ ਹਰਿ ਰਸੁ ਹੈ ਆਇਓ ॥
Those who have enjoyed the flavor of the Lord's sublime essence
ਸੋ ਅਨ ਰਸ ਨਾਹੀ ਲਪਟਾਇਓ ॥੨॥
Are not attracted to any other pleasures. ||2||
ਜਾ ਕਾ ਕਹਿਆ ਦਰਗਹ ਚਲੈ ॥
Those whose speech is accepted in the Court of the Lord
ਸੋ ਕਿਸ ਕਉ ਨਦਰਿ ਲੈ ਆਵੈ ਤਲੈ ॥੩॥
- what do they care about anything else? ||3||
ਜਾ ਕਾ ਸਭੁ ਕਿਛੁ ਤਾ ਕਾ ਹੋਇ ॥
Those whose all things are HIS (HE is creator and in creation so all Is HE)
ਨਾਨਕ ਤਾ ਕਉ ਸਦਾ ਸੁਖੁ ਹੋਇ ॥੪॥੩੩॥੧੦੨॥
- O Nanak, they are ever in peace. ||4||33||102||
ਗਉੜੀ (ਮ: ੫) ਗੁਰੂ ਗ੍ਰੰਥ ਸਾਹਿਬ : ਅੰਗ ੧੮੬ (186)

ਮੈ ਤਾਣੁ ਦੀਬਾਣੁ ਤੂਹੈ ਮੇਰੇ ਸੁਆਮੀ ਮੈ ਤੁਧੁ ਆਗੈ ਅਰਦਾਸਿ ॥
YOU alone are my strength, and my Court, O my Lord and Master; unto YOU alone I pray.
ਮੈ ਹੋਰੁ ਥਾਉ ਨਾਹੀ ਜਿਸੁ ਪਹਿ ਕਰਉ ਬੇਨੰਤੀ ਮੇਰਾ ਦੁਖੁ ਸੁਖੁ ਤੁਝ ਹੀ ਪਾਸਿ ॥੨॥
There is no other place where I can offer my prayers; my pain and pleasure  are placed before YOU. ||2||

- ਸੂਹੀ (ਮ: ੪) ਗੁਰੂ ਗ੍ਰੰਥ ਸਾਹਿਬ : ਅੰਗ ੭੩੫(735)

( Other similar Shabads can be searched or Hukamnama can be taken)

• Speaking with Faith:

                       ਜੋ ਮਾਗਹਿ ਠਾਕੁਰ ਅਪੁਨੇ ਤੇ ਸੋਈ ਸੋਈ ਦੇਵੈ ॥
                      Whatever is asked from the Lord Master, HE gives exactly that.

                        ਨਾਨਕ ਦਾਸੁ ਮੁਖ ਤੇ ਜੋ ਬੋਲੈ ਈਹਾ ਊਹਾ ਸਚੁ ਹੋਵੈ ॥੨॥੧੪॥੪੫॥
                      Whatever , (states)  Nanak , the Dass(devotee) speaks from his mouth,

                       comes to truly occur.

                               ਧਨਾਸਰੀ (ਮ: ੫) ਗੁਰੂ ਗ੍ਰੰਥ ਸਾਹਿਬ : ਅੰਗ ੬੮੧  - (681)

                 

This Shabad is sung and listened quite often in kirtan. These lines also teach the art of asking from the God.

One must utter what is believed and expected to occur. If one is asking for health and does not expect the result or considers the healing not possible then the same would be true and not occur.

When one is clear in intention, believes and expect the result to be happening gets that as truth in his reality.

One has to be like a devotee who is humble and believes his master to be all powerful and as creator resolves everything.

The devotee also knows that God master expresses and create change through Hukam. The Gurbani words are truth and explaining a Hukam.

The faith , belief and positive timeless thinking happens

when one goes within

when awareness has a focal point inside

when one knows that HE is in everything and everything.

when one knows Naam is the sustains the creation.

In this state doubt is not there. Even when any doubt comes just think the thought as cancelled. Speak gurbani lines and be positive again.

Know that HIS power acts from within as well, the flow of Hukam is within as well. This creative power, the Shabad brings instant change.

Ask to be positive and you would be positive.

Ask for health and you would be healthy.

Ask for cure and you would be cured.

Ask for resolution and the affairs would be resolved