Hans Raj Hans – Mil Mere Preetama Jeeo

by Bhau Ji

Hence forgetting God is the main reason for all the worldly evil doings or pain and suffering. And remembering God or His simran is the main source of all divine virtues or comforts.

  1. Then alone man is in pain when he forgets the Lord. Peace results when the Lord is remembered. 813
  2. When I forget You then everyone becomes my enemy and when I remember You they all serve me. 383
  3. Then alone man is in pain when he forgets God. Afflicted with hunger he run about in many directions. By remembering the Name, he is always at ease. He the humble, alone receives the Name, whom God the Merciful gives. 98

The surprising thing is that in spite of reading and listening that is being in the company of Gurbani no positive change comes into our life. Involved in doing all this we are still getting absorbed in the quagmire of worldliness/materialism.

The main reason for this is

  • We do not have full faith in the intrinsic secrets or essence of Gurbani.
  • We do not internalise the message of gurbani in our lives that is we do not see the need to practice the path shown.
  • We believe that doing gurbani’s paath is more than enough for us and its practice is the responsibility of some other people.
  • Even if we are doing simran, it is done half heartedly, more a show to satisfy the mind.
  • We only keep reading the prescription, we do not act on the prescription.
  1. Just as a wayfarer asks the way, but does not take a step in that direction,
  2. Just as someone asks the doctor for a cure to his disease, but fails to comply closely with the doctors instructions, how can his disease be cured and how can he experience peace.
  3. When asked, she says she is married, but her actions show that she is not virtuous. With a heart full of sin , how can she ever expect to please her husband. 
  4. Singing or listening (to God’s praises) or sitting in meditation (eyes closed) supreme bliss is not achieved by those who do not put into practice (in their daily life) the teachings of the guru.

(Kabet Bhai Gurdas 439)

In gurbani the seeker is repeatedly told to involved himself in the practice of following fundamental guideline:

  • Be in the company of evolved souls
  • Do simran
  1. All other deeds (without God realisation) will be no use to you., Gather together in the company of evolved souls and meditate only on the Naam. 12

But we have become so engrossed in our personal work or commitments that we have become ignorant, careless or even knowingly ignore “repeat only the Naam” advice.

If we ever attend a satsang, it is for obtaining the fulfillment of some personal worldly needs.

  1. Out of millions, hardly anyone is a servant of God; all others are but traders 495

If we have knowingly ignored or forgotten gurbani’s most vital advice, it is this “SIMRAN”

  1. saints, this world has gone astray in doubt.It has forsaken the meditation of the Lords Name & has sold itself to worldly attachments. 684

This is the reason when in spite of reading, listening and preaching gurbani our materialistic, mental, spiritual in other words the whole life, being entangled in the falsehood of attachment and materialism is degenerating.

  1. Being entangles and enmeshed in the love of false occupation, the whole world has perished. 133.
  2. Good many waves of desire arise in the mind. How can man be delivered at the Lord’s court? 1088

In contrast to this, the tale of the practice of simran by some blessed gurmukhs has been related as follows:

A simple farmer was ploughing his fields. One sadhu, imbued in God’s Naam was passing by. He approached the farmer’s well and asked for water. The farmer, with full of faith and devotion milked his cow, made ‘lasee’ and served it to the sadhu. The sadhu was very pleased and said,’ You satiated my hunger and thirst. In return for this I’m going to give you from myself the most important thing..’ Saying this, he made the farmer sit before him and made him repeat Waheguru! Waheguru! Waheguru! and added, “Now carry on meditating like this and see what fruits it will bear.”

Saying this the sadhu left him and the simple farmer started the practice of Waheguru Naam as he was told. Day and night through the practice of simran he achieved a state of bliss and miraculous powers. His fields, with minimum effort flourished more than the rest. His brother enticed his wife away from him. Instead of quarrelling with his brother, he thanked the Lord for making his blood brother save him from from maya (worldly attachment).

When he was asked what would happen if he stopped saying ‘Waheguru’ and his heart rendered reply was—

“If I stop saying Waheguru , I will die.”

In this way his life became a reflection of ‘When I say it (Waheguru) I’m alive If I lose it I die’ and he attained spiritual upliftment.

The difference between our so called religious life and that of the simple landowner’s life expectation is this:

  1. In the farmers simple innocence was deep faith and devotion that is missing in us. Our faith and belief is usually superficial and easily disappears with the reflection of worldly miracles.
  2. The farmer accepted the sadhu’s advice as gospel truth and like the embrace of the blind’ he clutched the ‘Waheguru’ Name and earned it through practice. But we fall into the whirlpool of why? what? How? of simran and throw away our precious time. Without solid faith, we end up in discussions.
  3. The farmer, instead of dealing with household problems in his life, gave priority to the advice of the sadhu that is- to the practice of Waheguru Name. But we give priority to our worldly commitments. We has expanded our worldly commitments to such an extent that we has absolutely no time for simran. If we ever try to imitate the activity of simran that is -go into it half-heartedly, our mind becomes so restless.

To be continued

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