Aad Guray Nameh (unknown Malaysian ragi jatha)

Lekh 111 (page 7-9) – Simran Part 8 by Bhau Ji
Meditate, meditate, meditate and find Peace.

For this reason, Guru’s mantar is the symbol of the Guru’s illuminated presence.

For example, a mother’s child, Mohan, his entire personality (both his merits and demerits ) are immersed in the word “Mohan”. But “Mohan’s” existence depends nor only on his name “Mohan” but it has a separate existence of its own devoid of the word “Mohan”. In spite of this (separate existence) the word “Mohan” still is the symbol of his existence.

For this reason any word based mantar created by the mind, heard, read, or a given “mantar” can be called a “mantar”. It cannot be referred to as the Gurmantar. Behind such a mantar that is created by the mind, there is no support, no grace, no blessing, no power of the Guru. For this reason, a self created, or the chanting of a mantar given by someone else remains devoid of Guru’s power (shakti) and cannot succeed. Gurmantar is only that which the Guru (through the 5 beloved one’s) bestows in his mercy. It is only through the repetition, meditation of the Gurmantar that emancipation / salvation can take place.

1. My master is eternal. He is seen by cultivating the Meditation on the ‘Word’. 509

Just like a mother remembering her child with love, calls “Mohan”, the blessings of her love and the vibrating emotions travel over some distance to pierce the inner seat of “Mohan’s” heart. The mother’s love and blessing thus reach the child. The child too returns this love through vibrations to the mother.

In this way between the two parties, the “love filled” transactions keep taking place. This emotions / vibrations, the more intense they are, the greater the effect on the other side and response too is of equal intensity. Just as / when Bebe Nanaki remembered her brother Guru Nanak Dev Sahib, with such intensity that Guru Sahib appeared immediately. In the same way when we recite “Waheguru” with love and faith, we are touching the deep recess of Guru’s heart.

The Guru too returns that love with love and blessings on the same wave length and intensity. For this reason we not only receive love and blessings from the guru for meditating on the GURMANTAR, we also by virtue of that love and blessings instinctively absorb all of Guru’s virtues like

• mercy,
• forgiveness,
• love,
• happiness,
• hue,
• essence and
• pleasure.

In this way the GURMANTAR ‘WAHEGURU’ keeps becoming more lovely and pleasurable. The GURMANTAR will penetrate, settle and assimilate into our physical and mental body, into every hair, into the subconscious and spontaneously we take the form of GURMANTAR itself.

1. As is the one whom he serves so does he himself become. (223)
2. Kabir, by saying you, you, You appeared. The me in me has disappeared. When differences between me and others are removed, then whosoever I see there, I see but You O Lord. (1375)

There is another doubt that is prevalent- the affixing of adjectives in front or at the back of the shabad or mantar- for example…Sri Waheguru, Satnam Waheguru, Ek Ongkar Waheguru etc. some even meditate on a multiple word mantar – for example RadhaKrishan, Sitaram,Om Siva Jai Gobind, Jai Gopal, Ha-re Krishan etc. In some groups a 5 word mantar is also prevalent.

It must be remembered that GURMANTAR is not just a word; lying hidden behind it is the subtle form of guru’s

• Presence,
• Personality,
• Soul,
• Light,
• Essence of love and
• divine glance.

Continuously meditating of GURMANTAR with faith and love will produce a state where the letters of the GURMANTAR “WAHEGURU” will imperceptibly begin to dissolve, melt and transform into a subtle form

• its illuminated form
• its principle form
• its bliss producing form love radiating form
• life giving force and
• its Naam form.

These divine form/force/vibrations then change into and appear as,

• Divine Vibrations,
• Jingling (sounds),
• limitless tinkling sound and
• Divine music

Just as Bhagat Kabir has said,

1. “The letters shall perish. The imperishable Lord cannot be described through these letters.” (340)

When meditating it is easy to do so with a one word mantar and this one word mantar itself will dissolve, melt and assume a subtle form. A multiple word mantar is so much more difficult to melt or dissolve because

• God is one
• His subtle form is also one
• His sound current is also one
• His illumination is also one
• His manifested form is also one and
• So His subtle mantar/shabad is also one

To be continued

Please click to download PDF Lekh 111

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.