Naam-Simran: A Discourse
Kulwant Singh* (USA)
Kulwant Singh* (USA)
"Naam Simran Bhakti" in Sikhism by Gurbax Singh. Published by Hemkunt Press. A-78 Naraina Indl. Area-I. New Delhi. 110028.
ANY discussion on "Naam-Simran", is a theoretical exercise to explore that which cannot be expressed through words, and which needs to be experienced through undergoing a practical endeavor. However, a discussion through the teachings of Gurbani, which guides a man to be practical, can be useful learning process.
First, let us know the meaning of Naam Simran. It is a pregnant word made up of "Naam" and the term "Simran". Naam is God’s name and Simran means remembering. It is not a subject of learning anew, but it is remembering what is forgotten. Learing is necessary when a subject is to be learnt from the beginning, but remembering is when a person forgets what he knows, but has somehow forgotten. So there can be any name of God and He is to be remembered constantly through word, thought and deed. Although the word "Waheguru" is the most appropriate word according to Gurbani, the purpose behind this is to select a word comfortable to mind for a perpetual remembrance of God.
There are a good number of books on the subject; and perhaps most of the authors have said that their purpose of venturing to write on such a subject will go in vain if the reader does not translate this theory into practice. One writer is Sr. Gurbax Singh whose publication* has come through the Sikh Welfare Foundation of North America, and I had the opportunity of writing a review(The Sikh Review, February 1999) The book is "Naam_Simran and Bhakti in Sikhism". He writes that he will be happy if at least one person comes up to that standard of Naam_Simran, which his book aims at.
Devotion:
According to the author, Naam_Simran is at the center of Guru Nanak’s teachings. He says the whole message of Guru Nanak, as contained in the Guru Granth Sahib, revolves around Naam, as a top revolves around its axis. The first chapter of the book is devoted to differentiate between the meanings of Naam Simran and Bhakti. Simran, he says, is the beginning, Bhakti is the end; Simran is the seed, Bhakti is the fruit. Further, he elaborates elsewhere, Naam is the seed. This seed, when sown in the soil of mind, must sprout in the form of the love of God, to fructify. This does not happen overnight, unless of course Naam Simran spans more than a lifetime. According to him, in Satyug, the human mind was basically pure, and there was little vice. In the course of time, as the vice gradually increased, and consequently the purity of human mind declined, Satyug first gave way to Tretayug and later on to Duapuryug. In Kalyug, vice predominates, and as a result the human mind has lost much of its luster. Since Naam is the only detergent that can cleanse the mind, it alone has the capability to change the Yug. It functions at all levels, from micro to macro. If, by any chance, the entire human race takes to Naam Simran, Kalyug can change to Satyug overnight. But if an individual starts meditating on Naam, he can live in Satyug while surrounded on all sides by Kalyug. The author argues that "There are two ways to live a human life - by treading the path of Bhakti (Devotion to God) and by following the path of Maya (worldly attachments). Devotion to God and worldly attachments are two distinct paths. The Path of Bhakti leads to a rewarding life, peace, happiness, bliss and union with God. The path of Maya ends up in pain and suffering. The choice is clear.
Obedienc:
Naam Simran is an inseparable part of a Sikh’s life. In fact, Sikhi is synonymous with Naam Simran. In other words, Sikhi is where Naam is: (*look at this Shabad of Guru Ram Das ji)
gursiqgur kw jo isK AKweYY
so Blky aiT hir nwm iDAwvY ]
audmu kry Blky prBwqI ]
ieSnwn kry Aim@@@@q sir nwvY ]
apdyis gurU hir hir jpu jwpY
siB iklivK pwp doK lih jwvY ]
iPr cVY idvsu gurbwxI gwvY
bhidAw auTidAw hir nwm iDAwvY ]
jo swis igrws iDAwey myrw hir hir
so gurisK gurU min BwvYY ]
ijs ny dieAwl hyvY myrw suAwmI
iqsu gurisK gurU aupdysu suxwvY ]
nwnk DUV mwgY iqs gurisK kI
jo Awpu jpY AvrY nwmu jpwvY ]]305-6]
How much emphasis is laid in this shabad to emphasize that without Naam Simran a sikh cannot be called a sikh. So, Sikhi is synonymous with Naam Simran.
In Naam_Simran, both the tongue and the mind need to be engaged and involved completely. Here is something of what the Gurbani says about the role of the tongue:
sw rsnw Dnu Dnu hY myrI ijMdVIey
gux gwvY p@B kyry rwm ] ]540]
Again,
iekdU ijBO lK hovY lK hovY lK vIs
lK lK gyVw AwiKey eyk nwm jgdIs!
The technique of Naam Simran has two components; (i) Simran, or continuous recitation of the Gurmantra (Wahe-Guru) by the tongue and (ii) Dhyan, or simultaneously fixing the mind on the Lotus feet of the Lord (Guru). In the matters of Dhyan (Meditation), God and Guru are interchangeable.
Yet at another place in the book, the author has given a nice modern equation as regards, Bhakti. His equation: Bhakti = Meditation on Naam + Love of God.
Or,
Bhakti = Naam Simran + dhyan + Love of God.
Therefore, Meditation on Naam, is equated as Naam_Simran, plus dhyan.
So, Naam Simran by tongue and the dhyan by mind, are both essential components of Bhakti (love of God), according to Gurbani.
On the technique of Naam_Simran it is further elaborated: ‘In the beginning Simran is done at the normal speed level of sound, but by and by the sound goes on diminishing till it dies down completely, while the tongue still doing the simran, even without moving. The speed of Naam Simran should be according to one’s concentration. In the final stage it is the mind which, by the grace of Guru, becomes the recipient of Naam, from where it percolates to every fibre of one’s being:
roim roim rivAw hir nwm ]
siqgur pUrY kIno dwnu ] ]1144]
Two questions arise:
God has many names, and all are equally sacred, which name of God should we use in our simran? How to involve the mind in our meditation? Gurbani’s answer is:
khu nwnk gur mMq@ icqwir ]
suKu pwvih swcY drbwir ] ]186]
Again,
AMDkwr mih gur mMq@ aujwrw ]
gur kY sMig sgl insqwrw ] ]864]
Bhai Gurdas has done a sterling service by revealing the secret Guru’s word for the followers of Guru Nanak,
vwihgurU gurU mMq@ hY jp haumY KoeI ] vwr 13-2
So, "Waheguru", is the most suitable Name of God, for the purpose of Naam Simran.
To be contd..
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