Giani Mahinder Singh Khalsa Ji leading simran at Malacca Barsi 2012

Lekh 111 (page 4-6) – Simran Part 7 by Bhau Ji
Meditate, meditate, meditate and find Peace.

The act of repetition or meditation needs to be done with full faith and love, slowly & gently in a low and soft voice.

Attention needs to be focused on the word “Waheguru”
and one must listen to this low & soft voice with the ears.

By doing this, the mind’s concentration will begin to focus on one point that is the Gurmanter (Waheguru),

• the eyes will close and the mind will not be affected by outside influence.
• the tongue will remain immersed in the repetition of gurmanter.
• the ears will hear their own voice
• the mind will soften/melt in the love
• worship of the guru.

This activity of simran becomes simpler in the company of Guru’s devotees that is the sadh sangat.

1. Joining the union of the society of saints, meditate on the name of the God. 26
2. Lord’s meditation is attained in the Saints Society.” (262)
3. Sing the praises of the world lord, associating with the society of saints, contemplate. (624)
4. Joining the society of saints, remember your lord with your soul & body. 817
5. In the congregation of saints the true name of God abides in mortal’s mind. 51
6. Joining the guild of the saints I place God’s name within my mind. (95)
7. Lord God, unite me with the saint’s society, that Gods name may come to abide within my mind.” (1417)
8. Joining the society of saints, Contemplate over the name alone. (378)
9. Meeting with the saints society, remember Lords name, then your service will be fruitful. (617)

In society, there are many existing doubts about the “mantar” for simran. There is a need to have an open discussion on this matter.

In this material world, the expression of the “mantra” is made through words, language and sound. But behind our material voice there is also an ineffable (subtle imperceptible) sound.

According to research made by scientists, all material things are made from the combination of different imperceptible elements. If a material thing is continuously (systematically) broken down (to its basic building blocks) it assumes the form of molecules, atoms, electrons, invisible protons, and reaches the point of subtle vibrations from which the subtle sound or raag (primal sound or divine music) is born (created). Gurbani refers to this divine music as limitless sound, infinite bani, naam, shabad or the “great mantar”.

This infinite sound cannot be registered (heard) by our ears because it is not a creation of this material world – it is something beyond – this subtle sound of the divine world, sound without a sound (that cannot be registered by our physical ears) or Bani that can only be experienced by the inner sound through intuition. It continues its existence eternally.

In the Japji Sahib, the stanzas on “listening” refer to it as limitless sound (current). It is a reference to intuitional listening of the bani.

1. Wherever there is speech, there are letters. Where there is no speech, there, the mind rests on nothing. Both in speech and silence, He the Lord abides As He is, none can know him as such. (340)
2. If she hearkens to the gurus instruction, It is then that the joyous beloved meets (18)

The written “mantar” is the expression of the subtle divine “mantar”. When this written “mantar” is received from the satguru, then it is known as “Gur manter”.

Many doubts exist amongst the seekers about doing simran.

The first question that is asked is , Which “word” or mantra forms the basis of meditation?

Generally people have kept numerous name for God in their respective languages but in Gurbani the following list includes some of the many names used

• Hari,
• Ram,
• Rub
• Parmesher,
• Suami,
• Allah,
• Thakur,
• Beethal,
• Saajan,
• Pritam.

All are their role names ( which reflect the multiple duties and responsibilities God dispenses simultaneously ). They are all respectful names which project God attributes, but for meditation, only “Gurmantar” ( waheguru ) is the approved one. Gurmantar means, the mantar which the Guru bestows. Since it has been received from the Guru, behind the “shabad” or Gurmantar lies (hidden) the Guru’s Grace and the divine power. The Guru certainly helps (aids) supports, gives grace and success in ways that we cannot see or witness. Gurmanter, is not just a “word”. Deep down in its inner recess (folds) the Guru’s power and grace are at work. Kabir Ji also has written

1. Says Kabir, utter the two letters (‘Ra’ and ‘M’ means Ram – God). If God be my husband, then He will protect me. (329)

He received a two word mantar “Raa-m” from his Guru Ramanand. The “master” of the manter – that is the Guru Himself, protects his own manter. Our responsibility is continue to chant Waheguru – the Gurmantar. The Satguru will himself rise to assist, support and bestow success. Within the letters of the Gurmantar, the Guru himself is present but is concealed .

Within the Satgur is the Shabad and within the shabad is the Satgur, Knowledge of the Formless can be understood through meditation. KBG 534

To be continued

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https://gurvicharcom.files.wordpress.com/2016/10/lekh-111-simran-part-2.pdf

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.