By Kulwant Singh

ANY DISCUSSION ON "NAAM-SIMRAN", is a theoretical exercise to explore that which cannot be expressed through the 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 the 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 that 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 words, thoughts and deed. Although the word "Waheguru" is the most appropriate word according to Gurbani, but the purpose behind this is to select a word comfortable to mind for a perpetual remembrance of God.

According to the auther, 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.

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 authentic Shabad of Guru Ram Das ji)

gursiqgur kw jo isK AKwe Y

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 in Naam_Simran.

sw rsnw Dnu Dnu hY myrI ijMdVIey

gux gwvY p@B kyry rwm ] ]540]

Again in Jupji Sahib, we know it is said:

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. He equates Bhakti to Naam_Simran, plus Dhyan, plus love of God.

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 taste at the time, provided it does not disturb to dhyan. 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:

1. God has many names and all are equally sacred, which name of God should we use in our simran? and
2. How to involve the mind in our meditation?

As regards the first question, the 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.

As to the second question, the involvement of the mind in meditation is to be through"Dhyan". But dhyan of what? The Guru provides the guidance.

Kojq Kojq lwl iek pwieAw

hir kImq khxu nw jweI sMqhu ]

crn kml isau lwgy iQAwnw

swcY dris smweI sMqhu ] ]916]

Again to emphasize on "Dhyan", Gurbani says::

p@B ky crn mn mih iDAwn ]

sgl qIrQ mjn iesnwn ] ]196]

Further,

gur kI mUriq mn mih iDAwnu ]

gur kY sbid mMq@ mnu mwn ] ]864]

In Naam_Simran, therefore, "Dhyan" is more important than even the verbal recitation of the tongue. But, without the regular abhyas the component of "Dhyan", cannot be achieved simply because the mind is all the more powerful and will by itself never like to be steady even for a moment, and it is a distraction in the process of Naam_Simran. That is why in the "Jupji-sahib" Guru Nanak has said "mann jeetai jagg jeet". Even the Yogies who are involved in the process of Meditation for years together, are unable to control the wandering of the mind.

According to Patanjli's Eight-steps of Yoga, the "Dhyan" is practised in the last three stages, which covers many many years of practice, "Dharan", "Dhyan" and "Samadhi". Since the mind cannot be harnessed easily, the attempt is made to slowly tame it through the three stages, first concentration i.e. "Dharn", where a Yogi first looks at a spot with focussing attention continuously for hours together for the purpose of eliminating the distracting thoughts, which interfere during the period of "Meditation". The second stage is contemplation i.e., the actual sphere of "Dhyan", where the focussed attention is perfected, and then this practice is finally culminated in the third stage of deep contemplation i.e., "Samadhi" -- the two-in-one-state. It is a tedious process, which consumes almost the lifetime of a person, in order to stop the wandering of his mind during "Meditation".

About this wandering of the mind, there is an appropriate discussion in the "Sidha Goshth", between Guru Nanak and the Siddhas.

Guru Nanak was asked, by the Sidha,

"Ehu mann maigal kahan basieley,

kahan basai ehu pawana
kahan basai so shabad audhoo,

taka chukai mann ka bhavana"

i.e. "Where dwells this mad elephant of mind and where should dwell the life force(Praan),
so that the wandering of the mind may cease."

The "mann ka bhavna" is the greatest impediment in the process of "Meditation", let it be Naam_Simran or even the Kirtan sung sitting at the holy feet of the "Guru".
[ I repeat]

kahan basai ehu pawana
kahan basai so shabad audhoo,

To this Guru's reply was:

"Aape aap khai ta nirmal hovai, dhavat varaj rahai"

i.e. "That is, by annulling egoism is the mind purified, and its wandering stilled.

Guru Nanak also holds that mind reside in poised heart, that is the state of "Sahaj" and the cushion seat of

the vital breath of the paravel is in the naval (Nabhi)"
Guru Nanak adds----

"Ehu mann nehchal hirde basieley,

Gurmukh khojat taat Lahe".

When becoming stable, this mind abides in the mind itself, then through the Guru the primal being is known. This breath is seated in its place in the home of the navel region. On this abruptly the Siddhas enquired: "What could be the fate of mind and the vital breath if there would have not been any heart or the body or the supporting pillars?"

The all knowing Guru Nanak's cryptic answer follows:

The Guru explaining the all pervasiveness of the sabad and its identical position with the Lord holds that when the heart and the body did not exist, the mind unattached to actions abided in the cosmic void -- Shuniya -- the most exalted state of mind beyond which the mind has no other consciousness except the 'Eternity'. In the absence of naval lotus the vital breath, in the form of love lived in its own abode.

When there was no body tomb, no world and no firmament, then the Light of the Formless Lord alone pervaded the three worlds. When the colour, garb and form of the one Lord are not seen then all these resided in the one wondrous Lord. Without the True Name, no one can become immaculate. Nanak ineffable is the Lord's anecdote. Thus, when there were no form no feature no caste category, the Supreme being unmanifested as the word (sabad), the essence abided. Before everything the formless effulgence (joti) existed. This Joti is the Guru of Guru's, Khasam ki Bani, and abides in one and all. Sikh way of life exhorts the man to look into his own self to make this sabad ablaze in its majestic form so that the Truth, the contentment and the thoughtfulness may become an organic whole to fill the gap of utterances and actions (Kathi and Karni) inhuman personality.

Therefore in his replies to the Siddhas, Guru Nanak with love and reverence made them speechless as the following lines of Bhai Gurdas --- the Scholar savant bears out.

"Sabad jeetai Siddh Mandalee". (Varan Bhai Gurdas)

Though repeated meditation of God's Name Siddhas was subdued. Then Siddh bolan shubh bachan:

"Dhan Nanak Teree Vadee Kamaee".

That is, Siddhas themselves stated these wise words: "Hail Nanak, who has done supreme meditation of God's Name."

Thus instead of winning the battles of miracles against the Siddhas, Guru Nanak won their heart through sabad -- God's Name.

There are certain important requisites for Naam_Simran, according to my experience:

1. Solitude. (2) Food and Health. (3) Holy-Company

In this important section, the Sat_Sang, I resort back to the book, "Naam Sinran and Bhakti in Sikhism", by Sr. Gurbax Singh ji. He says:

"For the sake of study of Naam_Simran, the meaning of Sat_Sang, should not be misunderstood. In a sense, sat_sang is the mother of Naam_Simran, for in most cases, it is here that the very desire of Naam_Simran takes birth. Literally, sat_sang means the sang (company) of sat (Naam, Guru, and God). It has three levels:

Level I: We call the congregation in the Gurdwara a sat_sang. Remember, the mere assembly of persons does not constitute; for they assemble in the cinema hall too. Two things go to make a congregation a sat_sang:

1. the presence of the Guru, and
2. the recitation of Naam and/or singing of the laudation of the Guru-God in his presence.

jh siqguru qih siqsMgiq bxweI ]

jh siqguru shjy hir gux gweI ] 160

Level II: At this level, the devotee creates the sat_sang of his own in his own self. He makes his self the temple (Gurdwara) of his Guru-God and sitting in his lotus feet, he recites His Name and sings His praises.

min cwau BieAw p@B Awgmu suixAw ]

hir mMglu gwau sKI ig@hu mMdru bixAw ] ]921]

The man diverts his focus within the self, and most of the time remains "antar-gatt":

At this level, one does not need to depend on any Gurdwara for his sat_sang as he can have it at any time, at will. But still one must attend the sat_sang in the Gurdwara, whenever available, because it provides the inspiration without which further progress in Naam_Simran could be impeded.

Level III: Sat_sang of the second level, when performed with utmost devotion could culminate in having the vision of the Lord.

jn jIvnw siqsMig ] goibdu Bjnw rMig ]

rsnw bKwnY nwmu ] nwnk drsn dwnu ] ]838]

This is the highest form of sat_sang where the devotee loses his identity and merges in the Guru-God.

Again on closing this treatise, I must emphasize that all the time during Naam_Simran, we must feel that we are not talking about God, but we are talking to God.