Guruma sings the glory of formless, infinite, self-luminous Lord which is so inexpressible yet so beautifully encapsulated in Jap Sahib of Guru Gobind Singh

Lekh 111 (page 1-3) – Simran Part 6 by Bhau Ji
Meditate, meditate, meditate and find Peace.

The practice of simran begins with the `tongue’

The continuous repetition of `GURMANTAR’ is the physical activity of simran.

As the practice of simran with the tongue progresses GURMANTAR will begin to settle in the subconscious mind. This method is used to teach children multiplication tables. When the multiplication tables become firmly anchored in the mind the solving of sums becomes easy.

In the same way to anchor GURMANTAR in the subconscious it is absolutely essential to continuously practice repeating it with the tongue. This practice of continuous repetition is called SIMRAN.

In the beginning, the seeker through hearsay or by imitation adopts a certain method of doing simran.

In their ignorance many seekers stubbornly practice difficult methods of doing simran which have a negative influence on the body and the mind. For example

• movement of the head or some part of the body.
• doing simran very loudly.
• doing simran very rapidly.
• ending a simran cycle with a ‘sampat’ (reciting a specific Gurbani text).
• tying hair to the ceiling.
• focusing the mind on some light.
• focusing the concentration between the eyes.
• doing simran while standing on one leg – etc.

Many other ways and methods are being practiced.

Gurbani has this to say about stubborn ways :-

1. He who dies in obstinacy is not accepted Even though he may wear religious garb, or apply much ash to his body. Forgetting the Name, he repents afterwards. (226)
2.  The lord Himself sees and Himself makes man see By obstinacy He is pleased not nor by many religious garbs. (686)
3.  Practising obstinacy & self conceit the lord is obtained not. Studying religious texts and reading them to people and wandering at shrines, the disease is eradicated not. Without the name how can the mortal obtain peace. (905 – 906)
4.  By practising stubborn self torture, the body wears off. Through fasting & penance the soul is softened not. Nothing else becomes equal to lord’s name. (905)
5.  Kabir there is a difference in worshipping “Ram There is a point that need consideration. The same word everyone uses for Dasrath’s son and the same word for the wondrous lord. (1374)

If the aim of doing Simran is for some low selfish worldly self interest

• to acquire the power of the mind
• to acquire miraculous powers
• to control spirits
• to project an image of a “good man”
• to receive praise
• to boost the ego

then practicing this simran bears no fruit. Even if such a seeker attains mental/miraculous powers he remains empty handed devoid of the gift of the naam.

1. Riches and miracles are worldly attachments. On account of that the name cannot abide in the mind. (593)
2. Without the name, in vain are all the wears & eats and accursed is the success & accursed the supernatural power. (650)

• Many people perform numerous deed deemed as virtuous.
• Many are involved in hypocritical practices of miracles and the drama of tantra and mantra.
• Many are those who practise rituals at the places of the dead.
• Many are caught up in numerous yogic postures.
• Many can be seen to perform seemingly miraculous deeds.
  Many are blinded by the powers of alchemy (art of turning metals into gold).
• Many are involved in various modes of worship but without the practise of the Shabad within the Sadh Sangat, all the virtuous deeds of the so called good people will carry no weight. VBG 5/7

In gurbani, you are introduced to a more simple & natural method.

1. The churn, belonging to God, O my brother, churn it slowly and gently such that the butter (that appears) may not be lost.” (478)
2.  Serving the true Guru one may obtain poise & pleasure & the lord of the universe comes to abide in his mind. Day & night he instinctively remains devoted unto the lord. The lord Himself makes Him perform His devotional service. 1063
3.  By remembering the name with mental poise, the Divine knowledge is revealed. (429)
4.  Whosoever, night & day, utters the Lord’s name he attains unto the Guru’s peaceful disposition. (1258)
5. Night & day the mortal remains absorbed in the celestial trance and meditates on the profound & unfathomable lord master. (574)

Just as a child keeps saying (mummy – mummy) out of love for the mother, in the same way the seeker too should do the simran of gurmanter

• naturally / instinctively
• calmly
• respectfully
• fear – faith (for God)
• with love
• in solitude.

To be continued

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Try reading each line or paragraph of the Punjabi version and then read its translation. You will be able to improve your Punjabi understanding significantly.