Universality of Naam Simran- loveful remembrance of God
Naam Simran (loveful remembrance of God) is the
universal religion because the practice of Naam
(Simran) requires neither any rituals nor any Karma
Kanda. It requires a person simply to stabilise his
mind (soul) in the remembrance of the Supreme Soul
(Ekonkar of Guru Nanak). Simran does not differentiate
between persons on the basis of religion or
nationality. It is a way of life that is based on
right conduct and moral values and that ensures a
human being the peace of mind in all circumstances. It
is a spiritual science and moral hygiene that cures
the mind of tensions and worries, rids the soul free
of the dross and dirt and clears the conscience of
evil influences (vices).
Do you know Guru Arjan Dev says so in Sukhmani:
"Sarb dharm manh sresat dharam
Naam japu nirmal karam....." -Sri Guru Granth Sahib, Aang
'Of all religions, the best religion is to practice
Naam (Name of God) and to do pious deeds (truthful
Of all rites, the best rite is to remove the filth of
soul by association with the saints (spirituals pure
Of all efforts, the best effect is to, ever, heartily
utter the Name of God.
Of all speeches, the ambrosial speech (Amritbani) is
to hear God's praise and to repeat it with the tongue.
Of all places, that heart (soul) is the best place
wherein dwell the Name of God, O Nanak.'
- D S Gill
I asked God,
"What can I do for Thee?"
For I am no one special;
for I am just me
I am not the most beautiful;
nor the world's strongest
My skin is not the fairest;
is the existence of my I.Q
That I don't even have one,
some would surely argue
I lack the credentials
of supreme intelligence
Some even doubt
that I have common sense
I lack the persuasion
of eloquent speech
and some would even say
that my poems reek
I have no fortune or fame
No wealth associated
with my name
So, what can I do for Thee?
For I am only me
And God said,
"You can Pray.
Anywhere, anytime, anyday.
You need not be beautiful,
though you are in My eyes
and wisdom I shall impart,
when in Me, you reside.
My words (gurbani) shall be
in your mouth to speak.
And as honeycomb,
they shall be sweet.
And thou art blessed
with no fortune or fame
for this would only hinder
for the only wealth
is in My NAME (naam)
This you must remember
The only thing you can do.
The greatest thing you can do....
IF u CAN do this...
then you are by far...
the most beautiful,
strongest, intelligent, wisest,
fortunate, and wealthiest person
in the whole world...
if only in My eyes."
From Chatty's Corner - Poems of Praise
The following short piece is from "Amrit Ki Hai" by Bhai Sahib
BHAI SAHIB: You do not see fire within the wood, stone or coal yet
when you rub the two pieces of wood or stones, fire is ignited from
within. Thus the inner fire is brought out of these things by a
process and discipline. In the same way, our human body, mind and
soul are so constituted that the Amritrasa lies hidden within us in a
dormant form, but it can be acquired and known through the moral and
spiritual discipline of Gurmat (Wisdom of the Gurus). Even while you
are leading a normal earthly life, you can know, feel and experience
the sweetness, the peace and fragrance in your human consciousness.
This is what Guru Granth Sahib ji says:
"Listen O Sakhi, you will not know the taste of divine experience as
long as the mind is not devoted to the Word of God (Shabad)".
"Those who have experienced divine flavour (Hari rasa) forget all
other rasas (flavours and tasty juices). After drinking the Elixir of
the Name of God they are gratified and their desires and appetites
"Those who have tasted and experienced the inspiration of divine
Wisdom, have relished and known its flavour. Without experiential
knowledge of divine Wisdom man wanders in delusion."
"It is just like a dumb person tasting the supreme elixir, who, when
asked its taste, cannot express himself."
"I am enchanted by this sublime Experience. The Merciful Lord
pervades all. On drinking the Elixir of His Priceless Name I feel
like a dumb person who only smiles to express his joy."
All these quotations from Gurbani (Sikh scriptures) make it clear
that one cannot know the flavour of divine experience by merely
learning and studying Gurbani as long as he does not contemplate the
Name of God deeply and profoundly. The Name of God does not reside in
the heart as long as one does not sincerely serve the Lord. Those who
have tasted and experienced the flavour of spiritual life know
perceptive flavour of this experience. He feels like a dumb person
relishing delicious sweets but unable to express himself. "I have
tasted all delicious things. There is nothing so savoury and sweet as
the aesthetic joy of the Name of God."
The ambrosial Name of God
is the sweetest, purest truth in the world.
The Name of God is sweet Elixir;
O saints of God, just taste and see it.
Through the Guru's inspired Wisdom
I became a seeker of this sweet Nectar.
I am no more mindful of insipid and evil tastes.
The ambrosial Name of God is ever sweet;
Through the Guru's Word is it attained.
The ambrosial Name is ever sweet,
Through the Guru's Word, it is relished.
All the flavours and savours I have known
were all insipid and tasteless in the end,
On meeting the true Apostle of God,
I tasted the Amrit Rasa
It is the sweetest and most luscious ambrosia.
All things we taste turn out to be bitter;
Only the true Name of God is ever sweet.
The devotees of God have known its taste,
and the saints have enjoyed and relished it from experience.
KARTAR SINGH: I have read all these quotations from Guru Granth but I
did not understand their inner meaning of Amrit rasa, and whether it
is really sweet. Nor has any Sikh or saint explained to me so well
that the Amrit rasa (divine flavour) is really sweet.
BHAI SAHIB: Gurbani is very clear about it. It mentions all sweet
things and then says that the Elixir of the Name of God is sweeter
than all these things.
I have tasted sweet and dry fruits.
But Your ambrosial Name alone is sweet.
Refined and native sugar is sweet,
Cow-buffalo's milk is sweet;
Molasses, honey and sugar cakes are sweet,
But the love of God O Farid,
is the sweetest of all things sweet.
Taken from http://www.panthkhalsa.org/naamnet
NAAM SIMRAN: THE ULTIMATE HEALER
By Kulwant Singh
The prime cause of sickness is rooted in the mind. No
disease can exist in the body and mind of a person
unless there is some susceptibility in the
consciousness. Mind by nature is a non - stop thinker
and generates a continuous stream of thought patterns.
Some are evil and some are pious and pure. According
to the characteristic of every thought pattern it
influences the functioning the various organs in the
body and thus responsible for the cause of any
disease. The great physician, Charak had said,
'Pradnyapradhanam hi moolam rognum', i.e. 'all
diseases originate from foibles of human thinking'.
Diseases which are the product of continued emotional
stressed and termed 'Psychosomatic diseases (psycho
meaning mind and soma meaning body). For example
excessive anger have been found to increase the acid
secretion in the stomach when a person is constantly
in an irritated state of mind. The excessive acid
secretion slowly eats into the protective mucous
lining of the stomach and an ulcer is formed. It has
been rightly said that an ulcer is not caused by what
we eat, but what we is eating us. (It means 'Anger' is
eating us). Further, a study in the characteristic
nature of 'anger' reveals that it is aggressive, it
burns and boils, it accelerates and goes on pushing
forward blindly. These mental vibration generated by
'Anger' affects the functioning of "liver and gall
bladder" which can cause jaundice.
Louise L. Hay in her book "Heal your Body", gives a
long list of physical diseases with their mental
causes, and suggests how to overcome them by
"Metaphysical Ways": The mental thought patterns that
cause the most diseases in the body are Criticism,
Anger, Resentment and guilt. For instance, Criticism
indulged in long enough will often such as arthritis.
Anger turns into things that boil and burn and infect
the body. Resentment long held festers and eats away
at the self and ultimately can lead to tumors and
cancer. Guilt always seeks punishment and leads to
pain. "It is so much easier to release these negative
thinking patterns from our minds when we are healthy
then to try to dig them out when we are in a state of
panic and under the threat of the surgeon's knife".
Let us, for a moment, take a pause here and theorize
what is mind? What its is relation with the
consciousness and the physical body?
Mind of a person depending on his past Samskaras, is
born out of five elements (Earth, Water, Fire, Air and
"Ehu Mann Karma, ehu mann dharma,
Ehu Mann panch tatt te janma."
"This mind doeth deeds, this mind practiceth
righteousness, And this mind is born of five
elements". (SGGS: 415)
Consciousness is a vital factor in building the body
and mind. In pursuit of its self - expression, the
consciousness groups around the surrounding matter and
appropriates it to shape a physical body suitable for
its dwelling, Consciousness constantly receives the
impacts from the external worlds and goes on
materializing its physical body as per the plan or
self of the 'Mind'. Since the matter it has
appropriated had three qualities of vibration (Sattva,
Raja and Tama), the mind will respond according to
these three qualities. Therefore, a person will
develop his temperament either Sattvic, or Rajasic, or
Tamasic. His emotions, his feelings, are the natural
outcome from his mind by further interacting into his
Mind is thus bound by its material body on one side
and supported by life from the side of consciousness.
Mind, in its grosser form of elements can be termed as
energy (a crude analogy of matter) and, in its most
finer aspect can be termed as pure consciousness:
"Ehu mann shakti, ehu mann si(v)o,
Ehu mann panch tatt ka jeeo,
Ehu mann le jo unn mann rahe,
Tau teen lok ki baten kahe" (SGGS: 342)
"This mind is shakti, this mind is shiva, This mind is
originated from five elements, One who transcends into
Higher consciousness, to him is revealed the mystery
of Three Words".
Shakti resides in the lower region of the physical
body and shi(v)o resides in the head region of the
body. But the mind, which is a product of five basic
elements, ranges its vibration from the shakti to
shi(v)o, i.e. from the grosser matter of the lower
nature of mind to energy of the higher nature of mind,
also called the transcendental region. By ascending to
these heights, one becomes conscious to the "Three
worlds". One can scan the mental world, the astral
world, and the physical world at 'will'. Thoughts in
mind keep on stimulating the body organs. Evil
thoughts which originates from the lower mind are
prone to generate diseases. The pure thoughts which
originate from the higher mind can cure them all. The
factor of purity is in direct proportion to the
development of consciousness in the mind if a person.
According to Hath Yogic practices, Shakti which
resides in the Mooladhara Chakra of the physical body
called 'Kundalini', a serpent force, normally
sleeping, is deliberately aroused, so that it can pass
through the spine (Nadis - the energy channels) and
get communion with pure conscousness residing in the
crown chakra. Whatever be the ill effects of this type
of practise, it aims at getting rid of the evil
through patterns, like kama, karodh, which are
dominantly responsible for creating innumerable
diseases in the body. The experience of many people
who practise Naam Simran and sing God's name for long
periods of time, feel that kundalini automatically
rises higher up unconsciously and communes with the
crown chakra from where one can drink the nectar of
Naam Simran: is simply a way of spiritual practise as
compared to the complicated methods of Yogic practies.
It is a process of constantly remembering mentally and
uttering by tongue, in low tune, the name of God,
which sanctifies the atmosphere around the body and
soul of a person. By its practise our individual
consciousness gets alined with the Universal
Consciousness without much effort, provided one has
developed the faith and purity. As a consequence the
practitioner gets Divine protection from all evils:
"Taati vau na lagai parbraham sharnai,
Chaugird hamare Ramkar, dukh lagai na bhai" (SGGS:
In the supreme Lords protection suffering shall not
touch me; All round me is drawn the lords mystic
circle, keeping away suffering.
In the practise of Naam Simran, the mind initially is
made to turn inwards with a decisive 'will' to
eradicate the five evils from within the body and mind
(Kama, Krodh, Lobh Moha and Ahankar): "Antargat
teerath mal nao". By nature these evils dominate in
their respective regions of the body. Starting with
Kama which dominates the lower bottom region, then the
Krodh dominates the naval regions of fire, Lobh, and
Moha dominates the heart region of the body. And
lastly, Ahankar like a king in the head region from
where it rules and encompasses all other evils in
order to dictate terms to them.
By deploying the mind into these regions with self -
introspection, and by intensifying the recitation of
God's Name, during Naam Simran, these evils slowly and
steadily are uprooted from their locations and are
replaced by the vibrations from the higher regions of
consciousness: Mind thus loses the hold on the grosser
elements of the body and lofts the consciousness
towards the higher realms, where the individual
consciousness gets ecstatic experiences and the
devotee intensify reciting the name of God by every
part of his body. "Gurmukh rom rom har dhiave". One
becomes God - conscous. Then, transcending further
with the devotional vigour, the individual
consciousness submerges into the universal
consciousness, where he does not see any thigh other
"Kabir tu Karta tu hua, mujh me raha na hun,
Jab aapa parka mit gia, jat dekhan tat tun. (SGGS:
God takes care of everything and redeems his devotee
from the entire range of maladies.
"All diseases yield to the divine energy, when it
starts flowing through the mind of a person".
Sukhmani Sahib - a scripture of eternal peace, being
recited in almost all the Sikh homes every day is a
great boon to mankind. It is said that by its
recitation all pains and maladies go. During its
recitation, a single line of five words sums up the
whole essence of our subject into a short sentence:
"Sarab rog kau aukhad Naam"!