NAAM-SIMRAN BHAKTI IN SIKHISM
Publisher:
Hemkunt Press,
A-78
Naraina Indl. Area I, New Delhi - 110 028
Pages:
148, Price: Not Mentioned
Reviewed
by Kulwant Singh
In the words of the author, this book is dedicated to Sant Baba Nand Singh ji of Nanaksar, Punjab, and Sant Sujan Singh ji of Dehli, on whose discourses the book is substantially based. Therefore the reader of this book is doubly benefited by the practical experiences on the technique of Naam Simran and Bhakti both of the author and the discourses conducted long ago by the great saints whom the entire Sikh World admired for their spell-binding Kirtan and discourses.
The thought behind the book is well introduced in the preface where the author writes a few vital issues concerning the state of mind that itself can impart to one's experience in life. 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 lustre. 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. This book is intended to help us make the right choice.
The argument emphasizes (in the preface) that " The Lords Name is a rarity in this world. If, by reading this book, some lucky soul gets kindled and takes to this 'rare thing' -- Naam Simran -- seriously, our purpose in writing it will have been fully served."
The book contains eight chapters, well distributed to cover both the spheres of Naam Simran and Bhakti. The eighth and the final chapter is under the topic -- 'The A.B.C. of Sikhism', where the author has emphasized to reorient the structure of functioning the Gurdwaras and the Jathedars, in the true spirit of the concept of Guru Nanak's Dharamsaal, where the Gurdwara should have the priority of Naam Simran and the incumbents only administering 'The Rule of Naam'
One is struck by the design of topic and the subtopics, which is convenient f or the reader to promptly visualize the theme of the chapter and select the chapter comfortably, especially when searches for the virtues of Naam Simran, or tries to locate the indicators of Bhakti.
The first chapter is mainly devoted to differentiate betw een the meanings Naam Simran and Bhakti. Simran is the begining, Bhakti is the end; Simran is the seed, Bhakti is the fruit. Further he elaborates on Page 9 -- ' Naam is the seed. This seed, when sown in the soil of mind, must sprout in the form of the lo ve of God, to fructify. This does not happen overnight, unless of course Naam Simran spans more than a lifetime. Bhakti has been defined, with ample quotations from Gurbani, as the love of God and classifies the characteristic of Bhakti as under:
True Love is highly intense, unselfish, unconditional, exclusive and absolute. 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. Next,
Bhakti = Meditation on Naam + Love of God.
Or = Naam Simran + dhyan + Love of God.
On the technique of Naam Simran the author further elaborates -- ' In the beginning Simran is done at the normal speed level 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 taste at the time provided it does not disturb to dhyan. In the final stage it is mind which, by the grace of Guru, becomes the recipient of Naam, from where it percolates to every fibre of one's being.'
Rom(i) rom(i) ravia har(i)
Naam Satgur pure keeno daan. [SGGS: 1144]
"While the perfect Guru bestowed Naam, the Name, the Name Divine pervasive in each and every pore of the body."
A Chapter is devoted to 'The virtues of Naam' spread over with its fifteen subtopics, set like the jeweler's work, selecting the gems to adorn the ornament. The third chapter narrates an amazing and fascinating 'Story of God', where God is first perceived outside the Self, a macro-cosmos view point, and then the 'Story of God' inside the Self, the micro-cosmos view point:
'Jo brahmande soi pinde, jo khoje so pavai '
"Whetever is in the Universe is also in our Self, He who seeks. Finds."
Thus Bhakti, at certain level, fixes a sort of transformer in the eyes of the devotees, which converts all images into the image of the Lord.
The fourth chapter of the book captioned Bhakti and God contains an imaginary dialogue between the Seeker and God, where a Sikh is tested through a sort of trial, who finally discards all material gifts, selecting only, 'The Love of God'. Chapter 5 enumerates twenty indicators of Bhakti, supported by verses from Gurbani, which is bound to inspire every devoted Sikh.
Capter VII discusses Naam and Quality of life. Here the author quotes the first Shabad of Sri Guru Granth Sahib under the measure of Sri Raag: --
"Moti taa mandir usarai......"
and then creates a dialogue between a Sikh and the Guru to justify that Naam is indispensable for a quality life. The riddle of wealth, versus Naam is opened with appropriate citations from Gurbani.
Another important point which the author has touched is that, even a man with the best character is nothing when compared against the 'Man of Naam'. In the Chapter 'A.B.C. of Sikhism' he clears the doubton the meaning of the words 'sach aachar'. Here for the interest of the readers I would like to quote him in his own words, since this subject needs elucidation amongst the Sikh intellectuals who often quote the Gurbani verse---
'Sachaho orai sabko, oopar sach aachar'
The author says: " We do not agree with the way it is usually translated as follows":
'Truth is higher than every thing else, higher still is truthful conduct'.
The critical words in this quotation are sach aachar. In our view if these words are translated 'Naamful conduct', or 'conduct based on Naam', instead of 'Truthful conduct', then it will be more in the line with the logic of the Gurbani, which says:
'Bin sabade aachar na kin hi paaia ' [SGGS:62]
Without Naam, none has found the (true) conduct.
'Naam bina kaese aachar' [SGGS: 1285]
'Without Naam, what conduct?' [SGGS:1330]
'Simrat Naam puran aachar' [SGGS:1137]
Meditation on Naam makes one's conduct perfect, explains the author. It is, therefore, clear that Gurbani recognizes good conduct only when it is rooted Naam; a conduct devoid of Naam whatever its other merits, is of little avail in the spiritual domain.
[Courtesy:
Sikh Review February 1999]
v