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'When the sun rises the moon leaves sight. When true knowledge illuminates ignorance is eradicated.' - Sri Guru Nanak Dev Jee - Ang 791 SGGS

An excerpt from the translation of 'Pavithar Jeevan' based on the biography of Sant Giani Kartar Singh Jee 'Khalsa' Bhindranwale

In the month of July a special program of the Jatha was arranged at Gurdwara Rampur Khera near Garhdiwal. This was different to anywhere else because this program was called the ‘Naam Abhiyaas Kamayee Samagam’. In eight days many saints, ardent devotees and Gursikhs would come from far and near and fill their sacks with the name of the Lord. It was like a meditation camp. The highly respect-worthy Brahmgiani Sant Baba Harnam Singh, who had flourished this Gurdwara Sahib despite their very old age, would keenly run the whole program smoothly.

Jo Aap(i) Japai Avreh Naam(u) Japavai.2.
(Gauri Kee Vaar Mahalla 4, Ang 306)

They themselves would perform simran and join thousands of sangat with them as well. The program of Katha, Keertan and Simran would commence from 2am in the Morning until 9pm. Sant Giani Kartar Singh Jee ‘Khalsa’ would perform katha thrice a day and would say that in these seven days, ‘we charge our battery for the whole year.’ In katha they would explain simran as follows:

Naam Simran Q&A

Q: Are the Vaheguru Mantra, Mool Mantar and Gurbanhee all the same form or are they separate?

A: The beginning of Gurbanhee is Moolmantar, which in it self is Naam. Sri Guru Nanak Dev Jee brought this from sachkhand for the alleviation of mankind. The principles and meanings which are tightly riddled in the Mool Mantar are brought forward in the form of Sri Jap(u) Jee Sahib. The whole of Sri Guru Granth Sahib Jee contains an expansion, an elaboration and an explanation of just this (Jap(u) Jee Sahib) throughout. Because of this reason Gurbanhee, Gurmantar and Mool Mantar are all the same form.

The word Saibha(ng) means the form of light. That form which is illuminating everything. And is powered by itself (instead of any external energy).

‘Vah(i)’ is the name of amazement, wonder and awe; removing darkness is known as ‘Gu’ and ‘Roo’ is the name given to illuminating (one’s heart) with the truth of knowledge, this is the meaning of Vaheguru. In this way Vaheguru is the Gurmantar and thus the same (as Saibha(ng)). You all understand the meaning of elaboration and abbreviation (this is a similar concept).

Q: Is reading Gurbani the same as meditating on Gurmantar, is there need to do these separately? And the person that reads Gurbani why does he/she need to meditate on the mame of the Lord i.e perform simran?

A: However much Sri Mukhvaak Bani contains the edict to recite name that is all the divine word of God. It is acting as the Guru (the spiritual Guide) and bestowing advice that should be heeded too. Reciting Gurbani in the form of Paath is to hear teaching from the mouth of Satguru Sahib Jee, to become a devotee and listen to the divine edict and speak with Guru Sahib. The Shabads that contain prayers and ‘pleads’ - those should become our requests before Satuguru Sahib. And that Gurbanhee which contains teachings, should be listened and adhered to as the edict of Satguru Sahib Jee. Thus everyday we should perform Nitnem.

The meditation of Gurmantar – When you wish to focus your mind completely on one shabad, at that time you should concentrate on the Vaheguru Mantra and take bliss from it.

43. Benefits of Jaap or recital

The person reciting transforms back into the form of the Lord. When the mind is at the the stage where it is sometime stable but some time falls back into thoughts one should recite Mool Mantar to grasp hold of it. All strengths are summoned within Sri Mool Mantar. When the mind becomes sinful and never concentrates and loses focus, one should read Gurbanhee. The Nitnem prescribed for the ambrosial hours before sunrise should be conducted at that time and the Nitnem of the evening should be conducted promptly then. If for some reason there is an obstacle or a reason unto why it couldn’t of been recited on time then one should always perform it before sleeping. One should never leave today’s Nitnem for tomorrow. If due to some illness one was unable to perform Nitnem then the number of days that it was not performed should be made up for. In this way the mind can be controlled.

Three other things should be remembered:

Haumai Thajan Naam Liv Laavan. Bhaanhaa Mananh Panth Eh Paavan.
(Sri Gur Nanak Prakash, Poorabardh Adhyaye 27, Panna 359)
1. Removing egotism, 2. joining with the Name of the Lord. 3. Accepting the will of the Lord is the pure path.

1. One should never become arrogant or carry pride of this body, its possessions and talents because:

1. Haumai Karee Thaa Thoo Naahee; Thoo Hoveh(i) Hao(u) Naah(i). Boojoh(u) Giaanee Boojnhaa; Eh Akatha Katha Man Maah(i). (Maroo Vaar Mahalla 3, Ang 1092).

2. Aap Gavayeeai Thaa Sah(u) Paayeeai; Aur(u) Kaisee Chathurayee. (Thilang Mahalla 1, Ang 722)

2. Simran should be done in all eight parts of the day and night:

Athey Pehar Ikathai Livai; Manain(i) Hukum(u) Apaar(u).
(Ramkali Kee Vaar Mahalla 5, Ang 959)
3. We should remain content in the will of Akal Purakh Vaheguru. Whatever good or bad is happening, it is all in the will of Akal Purakh Vaheguru:

Jo Thoo Kareh(i) Karaveheh(i) Suaamee Saa Maslath(i) Parvanh(u).
(Dhanaasree Mahala 5, Ang 697)

In this way we should take the teaching of Maharaj. It is for this reason that the Panj Pyare give all the Jaaps separately (i.e. Moolmantar and Gurmantar). If we do not read Gurbani and just practice the meditation of Mool Mantar and Gurmantar then the mind does not settle. Even if we try to apply it doesn’t comply, it feels empty and unfulfilled.

Those great souls that practice meditation of the Lord’s name all say that without Gurbani the mind begins to feel empty and hollow. The more the spiritual stature and practice of a person the more he will be aware of this. Gurbani inspires the mind to meditate, it informs of the benefits of simran and so reading Gurbani is very important. When the mind runs astray, Gurbani should be used to regain control over it.

Jap(u) Jee Sahib – This should be recited at approximately 45 minutes before sunrise, Amrit Vela. One gets the true knowledge of God with this, Brahm-Gian.

Jaap Sahib – A way to praise and prostrate before the Lord and understand the features of his form.

Tvai Prasaadh(i) Svayeeai – To renounce worldly desires and to destroy hypocrisy.

Chaoupai Saahib – To seek protection and to ‘ask’ from the Lord.

Anandh(u) Saahib – To get salvation of this life and to take spiritual bliss.

Sukhmani Sahib, Aasaa Dhee Vaar, Akal Ustat, Tethee Savayeeai – reading these we become safe from the atheists and those that question unnecessarily.

Q: Why is the mantra, ‘Vaheguru’ distinguished as the highest name by Satguru Sahib Jee as opposed to the other kirtam naam (other names which praise God)? And why are only ‘mool mantar’ and ‘Gurmantar’ prescribed for meditation in this time and age? What is the purpose of jaap in this day and age? What are the akhree¬¬ – basic meanings of it?

A: The main purpose of Sri Guru Nanak Dev Jee’s incarnation was to take ten forms and give the Divine Teachings of God – Gurbanhee and to give amrit to the Sikhs and ferry them across the world ocean. In the traditional names that praise God (the kirtam Naam) there are five qualities that are found (in all of them):

1. Caste/Jaathee
Examples of these are names such as Yadamraeyaa (the King of the Yadava clan i.e. Krishan), Raghubeer (the warrior amongst the clan of Raghu i.e. Rama) etc.

People that meditate through these are stuck praising the physical bodies of these deities.

2. Characteristic/Gunh
Names such as Syam etc.

The person that meditate through these becomes stuck in the characteristics and colors.

3. Action/Kiriyaa
Names such as Radha Ramanh (the one who played/’enjoyed’ with Radha – a name of Krishan) etc

The person that meditates through these becomes tangled in these actions/wonders.

4. Relations/ Sanbandh Karke
Names such as Nandh ko Nandhan, Seeyapathee etc –

People who meditate through these only recognize the relationships of the deity etc.

5. The form/Viakthee
Those that meditate on the form or the physical body do not attain the realization of Ik Oankaar.

Thus the name Vaheguru is much higher and unique then any of these kirtam naam. In the same way the mool mantar is supreme and it allows us to attain salvation in this life alone. That is why there is an edict to recite them. Those that have remained separated (from Akal Purakh Vaheguru) throughout the four ages will be finally united; this is the aim of it. The Mahavaak or Gurmantar allows mergence of this soul into the supreme soul Akal Purakh Vaheguru and that is why we are commanded to recite it. These have been given to us so we can achieve salvation in our short span of time at a young age.

One should take initiation from the Panj Pyaare and adhere to the code of conduct of the Khalsa. One should maintain unwavering faith in Sri Guru Granth Sahib Jee. Doing this one will be freed from the cycle of transmigration in this life alone, one will not have to return to this illusionary world. One will become one in the vision of Vaheguru.

Ik Oankaar Sath(i)naam(u) Kartha Purkh(u) Nirbhaou Nirvair(u) Akaal Moorath(i) Ajoonee Saibha(ng) Gur Prasadh(i). Jap(u). Aadh(i) Sach(u) Jugaadh(i) Sach(u). Hai Bhee Sach(u) Nanak Hosee Bhee Sach(u).1.

The simple translation of this is as follows:

Ik = Non-Dualistic Oankaar = the enlightener and source of everything. Sath(i)= That which is true in past, present and future Naam(u) = renowned and recognized by his name Kartha = Creator Purkh(u)= Complete Man/being Nirbhaou =Fearless Nirvair(u)= Without hatred Akaal = Timeless Moorath(i) = Being, form Ajoonee = Without form, birth or body Saibha(ng) = Self illuminating, self powering, independent force Gur Prasadh(i) =Destroying the darkness of ignorance and bringing the light of ‘the truth of knowledge’ and also the graceful Jap(u) = Appropriate for meditation/recital Aadh(i) Sach(u) = Was true before the creation of the universe Jugaadh(i) Sach(u) = True at the beginning of the cycle of ages i.e. beginning of time Hai Bhee Sach(u) = Presently is true Nanak Hosee Bhee Sach(u) = Guru Jee says that it will be truthful in the future.1.

Q: What are the appropriate times for the recitation of Mool Mantar and Gurmantar? How should one practice their meditation daily and what is the benefit of this?

A: A Gursikh should wake up at around 45 minutes before sunrise and focusing on the meanings one should recite Mool Mantar. This should be done for at least two and a half hours daily. One should remove all laziness and attune the breathing cycle to the ‘Vaheguru Mantar’ in all eight pehars (parts of the day). Though reciting the Vaheguru Mantar the mind becomes stable and stops wandering. Instead this jaap instills love inside one’s mind. It begins to internally illuminate the mind with the light of truth and the creator illuminates every follicle on the body. Repeating the Gurmantar the Gursikh becomes attuned to the true ‘frequency’ and with its supports one’s concentration becomes focused towards the supreme source (Vaheguru). One eventually becomes the form of Vaheguru.

44. 13 important elements of Simran

1. Recitation for a long period of time 2. Recognizing the Ten Guru Sahibaan’s to be present near one at all times 3. Concentrating on meanings 4. Bringing one’s mind to focus 5. Keeping full faith in Guru Jee and recognizing Vaheguru to be all-pervading 6. Keeping contentment within the mind 7. Being awake during the last part of the night and remaining in isolation 8. Being without sin 9. Silence of speech 10. Becoming imbued in love and performing Simran with the mind 11. Keeping no desire for any power or fame/respect 12. Keeping none but the one desire of the vision of Vaheguru 13. Keeping utmost faith in Sri Guru Granth Sahib Jee

These things all aid a speedy success in Simran.

Comments

  1. Thanks alot for all the knowledge .

    (Posted on 2014-06-10 16:59:00 by SARABJIT KAUR)