Divinepower

GURBANI ANUBHAV.LEKH NUMBER-1

2011-02-15T20:58:00.000-08:00

GURBANI ANUBHAV

The perception of Gurbani / Gurbani consciousness

It is an error to regard Gurbani as a mere topic of the intellectual circle and to limit its scope just up to its literary meaning. In reality gurbani is a substance of the Divine circle, Nanak circle, saints circle, spiritual circle and is in fact from the Primal Being. It is lofty pure , continuous, hidden, nectar, ecstatic, quite essential and has descended from its Divine sphere. To comprehend and understand it, it is necessary to rise from the intellectual circle to the spiritual intuition. This is illustrated by gurbani thus :

1.1 In all the ages, it is through the Divine word, that the Lord is recognized and the name becomes sweet and dear unto the mind (602)

1.2 By the Guru instruction, ambrosial Gurbani is realised and one’s sorrow is ended and ego eliminated.(1153)

1.3 By the Guru’s instruction they realise the Guru’s word and remain attuned to the true Lord. (1155)

1.4 He, who understands Gurbani, is absorbed in the true Lord. 412

1.5 O God’s saints! understand you the true Guru’s word.1025

The understanding and identification of bani is urged but this can only happen through the spiritual intuition and not through interpretation by the intellect. Intellectual knowledge is incomplete and limited. This is the reason that this Divine bani is known, recognized, understood and discussed through intuition by rare elevated souls (Gurmukhs) as in illustrated by bani :

1.5 Blest are the words wherewith the Name (of God) is uttered.
Rare is the person who knows such an utterance by the Guru’s grace. (103)

1.6 True is the Lord and true is His Gurbani.
Rare is the one, who by Guru’s grace understands this thing. (1044)
1.7 The Nectarean Gurbani is sweet .
Through the Guru, any one tastes and sees it. (113)

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To make the general sangat of intellectual circle, understand the abstract, invisible and intuitional subject of Gurbani, it is very necessary to give concrete examples. Even in Gurbani’s full and real knowledge can be obtained only through intuition, yet a humble effort is being made to understand it through visible examples. The sun-rays and sun-shine are brought into being by the sun-rise. The sun -rays have those virtues and essence which the sun has, such as heat, light, life-flows, energy and various others. In the same way when the immortal Lord’s “word” expressed itself in creation, all the Lord’s virtues and essence such as intuitional knowledge, melody, music, tune, power, life-flow, taste, sweetness, coldness, pity, tolerance etc come into existence in His creation. In fact the knowledge of this Divine manifestation is “intuitional” Knowledge.

From this arises Divine - current and sound which is said to be Bani from the supreme source. When Guru Nanak experienced this divine flow, He would say, “Mardana, play the rebab, Bani is coming”. Just as the Divine light is indelible and eternal, so also is Gurbani. This divine light neither changes nor is destructible. Therefore bani is also truth.

It has come from divinity, therefore it is divine Bani.

It is without the dirt of materialism, is pure light, therefore this Bani is “pure Bani”.

This divine light has been there from time inmemorial, therefore the Bani is also eternal.

It is beyond the three qualities, is pure, invisible and the essence of the Divine circle. Therefore it is concealed Bani.

It is capable of destroying the darkness of the three qualities and doubt. Therefore this Bani is a Guru form. Just as heat, brightness, energy and life - current, cannot be separated from the sun-shine, so also bani, word, Naam, nectar, will, divine-taste, power, melody, music, tune, love etc cannot be separated from Divine light

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and are absorbed with one another like warp and woof. .
This whole Divine “love-play” is the gift of the grace of the immortal Lord. To make this clearer, it is necessary to get the support of Gurbani .

3.0 For Him, unbeaten strain of the Name re-sounds. (231)

3.1 Within Him resounds the tune of the celestial strain. (375)

3.2 By Guru’s instructions they hear the true Gurbani. (364)

3.3 For God emanates ambrosial Gurbani, which the Exalted Guru narrates and preaches to the world (125)

3.4 By the hymns of the Guru, Name resounds in the mind. (362)

3.5 The supreme Guru’s word is the Lord’s Name and this Name, I enshrine in my mind. (1239)

3.6 Ambrosia is your word O Master !
It has permeated thew mind of your slaves. (72)

3.7 He, who enshrines in His heart the immortalising Gurbani, begins to meditate on the Nectarean Name (118)

3.8 Ambrosia is the Lord and ambrosia is God’s Gurbani. By serving the true Guru, Gurbani get permeated in the mind. (1190

3.9 Necter-sweet is the Guru’s instruction and the Gurbani. Night and day, utter I the God’s Name. (1057)

3.10 By this sweet will the necterean Gurbani has become prevalent and by His will one quaffs the necterean Gurbani (118)

3.11 The hymn of God’s love, is the printed arrow, which has smitten my heart, O Lord. (449)

3.12 There, in the truth gate, resounds the celestial strainof the utterance of the Guru’s word and one easily merges in the Lord. (1069)

3.13 He who is blessed with praise and bliss and within whom unstuck melody resounds, come not to grief again. (1224)

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This Divine light-like circle where there is always satsang, singing of Lord’s praise and continuous kirtan is in Gurbani, said to be the realm of truth, assembly of saints, one’s home, a place free of all worries. Worldly and materialistic people cannot reach this place. Through the literary meaning of Bani and through the company of enlighted soul’s (Gurmukh’s) We hear of the play of the Divine circle and then we make assessment with our intellect which without doubt can be incomplete and wrong. Guru Nanak Sahib was God-like and word-like but pitying us the worldly creatures, He happily took on the physical form of a man. The result was that seeing him with our own eyes, hearing His word and Bani from His very mouth created interest and in the light of spiritual leadership, we could mould our lives making an effort to reach the divine circle by taking the protection of the sat sangat. Now Guruji is not with us physically but He has blessed us with His “light”, knowledge, initiation like Gurbani for our guidance. Without this we do not have any true-pure and proper leadership with us. Therefore we have to sit in the presence of the Bani-like Guru and guide our lives in the light of Gurbani’s leadership.

The mind is colored with the color of the Naam through reading Gurbani, doing kirtan or listening to it. The touch of Gurbani is obtained only when we pay attention to the meaning’s of Gurbani, otherwise we do not touch the spiritual supernatural power of Gurbani and its effects on our minds is very little or non at all. This is the reason that despite having innumerable Gurdwaras in this age, unlimited path or akhand path, kirtan, whole night kirtan, we are becoming inattentive and going futher from Gursikhi. The point is pure attention. Without attention, the reading of Gurbani is parrot like repitition. Therefore our mind does not touch Gurbani. This is the reason that inspite of doing numerous ‘paths’ and listening to them throughtout our lives, our mental and spiritual well-being does not change, does not rise higher and we remain deprived of spiritual life and Gursikhi.
The touch of the touchstone effect of “He who heartily realises this Gurbani, within His mind abides the Lord’s Name” 797 will begin to make our minds experience the

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spiritual and supernatural power ( of Gurbani). Our mental and spiritual life will change. At some auspicious time the light of Naam can occur in us. At first our attention will be on the word by word meaning of gurbani, then it will gradually turn towards idiomatic and intrinsic meanings and eventually get absourbed in Gurbani. This Bani from the very source has divine taste, Divine colour, Divine love, Divine joy and full ecstatic stage. Therefore, any gurmukh who has touched this divine bani and realised it, easily acquires all this divine virtues such as in his life - colour, taste, love, joy, enthusiasm, service etc.

Such people in whose mind abides the Lord’s Name, have their ego spilling over the Divine flavour, taste and love.

In this way while reading the bani with attention, mingling with sadhsangat and repeating the Naam, the removal of our mind’s dirt will begin gradually. The clouds of dirt of the mindwill begin to break up with the practise of reading Bani and uttering the Word. At time in our souls will occur sparks of Divine electricityand the light of Nanak shines. Then gradually this Divine shines will occur at frequent intervals and when all the dirt (ie materialistic clouds) has disspeared, then through Guru’s grace on some auspicious day the soul light will be kindled. In Gurbani this is said to be intuitional light. In this condition we will experience the play of “He who heartily realises this Gurbani” and then according to “within his mind abides the Lord’s Name” will occur in us the light of Naam.
With the occurance of “
through Guru’s Shabads the Lord thundered” our life will be successful.

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Bondage - Escape /Freedom fom bondage

“God” being self-illuminated creator is not under any restrictions and is in fact independent in His delight. Being a part of such an independent God, it is the heriditary right of man to have independence. Unconciously man’s intrinsic desire is always yearing for this hereditary urge for freedom. But man indulges in action that keep’s him in bondage because of his ignorance, the influence of materialism and enslavement by the five thieves: love, anger, greed, passion, ego resulting in the loss of his spiritual freedom. In Gurbani there is a clear mention of such bondage of man :
6.1 In ego, the soul is imprison and the Name comes not to abide in his mind. (560)

6.2 The religious ceremonies are all entanglements and the bad and the good are bound up with them..
The toils for the sake of children and wife, done through egoism and worldly attachment, are but fetters. (551)

6.3 All this kingsmen are like bonds for the soul O brother
The world is gone astray in doubt (602)

6.4 Whatever deeds I do attached with avarice, with them all, I am binding my self down. (702)

6.5 The world run’s after worldly affairs and so is ensnared in the trap. The Lord’s meditation it realizes not. (1010)

6.6 One does various and good many deeds.
Whatever he does, that process fetters for his feet. (1075)

6.7 Good many waves of desire arise in the mind.
How can man he delivered in the Lord’s court. (1088)

6.8 Practicing egoism, the mortal is bound in bounds and involved in the affairs of mammon, he is born in hell and heaven. (761)

6.9 The mother, father, son and wives are but bonds.
The religious deeds, which man does in ego, are but fetters. (1147)

6.10 To his mind clings the filth of ego.
Myriods of rituals are the root of involvement. (1149)

6.11 Involved in worldly affairs, this mind does evil deeds.
Beguiled by mammon, it ever bewails. (1176)
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Although we think that we are independent and can do what we like, in actual fact we are bound by many types of restrictions. All the creatures and His creation are the work of the creator and are controlled by the Divine will “order” and discipline. Except for man, the whole universe is functioning intune according to Divine will. For this reason the evolution of these creatures is upwards. These lower grade creatures, having limited intellect, cannot use their brain or their cleverness. For this reason they are intuned with the infinite. But man is given a brain. According to the colouring (inclination) of his mind and through maxims and devices he makes wrong use of his brain and thus going out of tune with God- indulges in action which entangles him in restrictions of his self-made chain and make him suffer.

In Gurbani Guru Sahib Ji has warned us of such restrictions thus :

7.0 O my stranger soul, whydo you fall in entanglements (439)

7.1 With great relish you ever peck at the bait, and are ensnared.
O fool, by what virtues shall you escape. (990)

7.2 Everyone knows the way to be caught in impurity, but rarely anyone knows how to escape (331)

7.3 Hope and disire are entanglements, O brother, and rituals and religious ceremonnies are the entrappers. (635)

Dispite the advice of Gurbani and various other enlightened souls, man is entangled in many types of shackles. But due to ignorance and uninformed about these shackles, he thinks that he is free and he is not restricted in anyway. Therefore, he is not making any effort to free himself from these restrictions. Futhermore through ignorance he indulges in wrong actions and unconsciously moulds new chains daily and gets bound in more restrictions.

To make man concious, gurbani has clearly explained

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many aspects of these restricions and has told us the methods of avoiding and escaping from them.

Let us now discuss some aspects of these human restricions :

1. If we learn the method of following Divine discipline and will, then we can be safe from the restriction of egoistic actions. It is impossiable for us to follow the discipline of “will” as we are not even aware of theDivine will.

“Nanak, if the mortals were to realise the Lord’s command, they would never entertain egoism.” Our condition is, “ In ego, the soul is inprisoned and the Name comes not to abide in the mind”.(560)
Divine command for us is comfort-giving and is a form of salvation. Low grade creatures are unconsciously following this command. For this reason they are more happier and more free than humans and are not restricted by their actions. “Ego” is the root cause of all our actions and entanglements.

2. Physical restrictions.

Our bodies, health, disease, make-up, enjoyment, taste, flavour etc are all burdens. A lot of time and attention is spent on nurturing, removing scars, nursing and making-up the body. Our mind intelligence and attention are circling around with our body as its epi-center of existence and importance. For this reason our body is the one cause of our burdens.

3. The desire of me and mine also keep us absorbed day and night and even in dreams. Subordinate to the restrictions of this desire we are action-bound and suffer. “Being entangled and enmeshed in the love of false occupations, the whole world has perished” (133)

4. Burdens of rituals and superstitions
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Despite the existence of high education and religious knowledge, we still believe in old superstitions and suffer as a result of getting entangled in various rites and rituals. The regretful thing is that even our scholars, philosophers and meditators have not been able to escape from these burdens of superstitions.

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In Gurbani these superstitions have been describe thus :

9.1 The man reads holy texts and studies the Vedas. He practices inner washing and breath control.
But he escapes not from the company of the five evil passions and is all the more tied to haughty dispositions.

9.2 My dear by all these methods the Lord is not met. I have performed many such rituals.
I have dropped down weary at the Lord’s door and pray for the grant of discerning intellect.

9.3 Man may remain mum, make his hands the leaf-plate and wander naked in the forest.
He may visit river banks, shrines and the whole earth, but duality leaves him not

9.4 With his minds desire he may go and abide at a place of pilgrimage and place his head under the saw,
But his soul’s impurities departs not thus, even though he may make lacs of efforts.

9.5 He may be a man of bounty and give gifts of many sorts, like gold, women, horses and elephants.
He may offer corn clothes and land in abundance, but he arrives not at the Lord’s door.

9.6 He may remain attached to love, to worship, adoration, prostrate salutations and perform the six rites.
He takes pride, nay excessive pride and falls into entanglements. By these means he cannot meet God

9.7 The knowledge of Yogic modes of union with the Lord and of the 84 sitting postures of the men of miracles; he goes weary practising these as well.
He may attain long life, but without obtaining association with God, he is born again and again.

9.8 He may enjoy royal sport, indulge in kingly ostentaions and issue unchangeable orders.
He may have beautious couches perfumed with the sandle aloe-wood scent. Such things lead him to the door or terrible hell. 641 - 642

These superstitions and doubts have been discussed in one previous article under the heading “Bharam” in Gurbani Vichaar. Make an effort to read it again.

5. Political restrictions
Although we are politically independentof other countries, yet we are badly entrapped in the restrictions of red tape, corruption, illegal adultration, family worship, the forces of materialism and power, taunts and party rivaly . A lot of our time and energy are used up in these useless engagements. Where two or more persons get together they waste their time in these useless talks.

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6. Social Restrictions

We are all bound firmly by the restrictions of social rituals and despite suffering, we, instead of lessening or leaving them are increasing them. We have made our births, deaths, engagements, marriages and various other social festivals so complex, complicated, showy and expensive that apart from the physical effort, the burden of unnecessary expenditure has brought us suffering . Despite our education, new civilization and scienctific thinking we, instead of making an effort to break these unnecessary and troublesome traditions and rituals, we are competing in increasing, raising and making them empty shows.

An example is given of such unnecessary and troublesome traditions and rituals. In the earlier days, at a girl’s engagement one rupee was given to complete the ceremony. The custom of these engagement has been so complicated that people have “Roka”, then “Thoka” and finally the “Shagan”. It is surprising that many other customs are being added onto the engagement ceremony to make it showy causing unnecessary expenditure. In doing these rituals, each individual tries to out do the other thus bring out competition to make the display more showy. The greed of those on the boys side increases. In this way our society is suffering and becoming weak. The result is that it is becoming very difficult and expensive for a poor man to have his daughter married. If the motive for show and the hunger for dowry cotinues, to increase like this then that time will fast come when suffering people will kill their daughters at birth just as they did in older times to save them from the tyranny of the moughals. But the regretful thing is that our philosophers, meditators, scholars, religious leaders instead of obstructing or reducing these empty shows and troublesome restrictions are themselves rolling in this directions. How tragic it is that even in todays civilization many innocent girls inevitably commit suicide because of the unnecessary customs and restrictions. They are sacrificed at

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the pyre of dowry.

7. We are also badly entrapped in our own numerous self created habits. We have addicted ourselves to many physical and mental addictions from which, inspite of so much suffering, we are unable to free ourselves.We have become their permanent slaves.

8. Restrictions of philosophy

This is a very subtle chain, which the philosophers and scholars themselves, are not aware of. It is extremely difficult to be free from the chains of philosophy. They are galvanised (with philosophy). For this reason the philosophers and scholars are deprived of lofty spiritual flashes, gleams, taste-colour, and the excitements of of subtle love. People are easily convinced by the mental exhiliration they derive from sharp intelligencebut apart from pandering to their egoism, they remain totally deprived from subtle spiritual emotions, flashes and flights into the divine realm.
This is because these philosophers with their sharp intellect evaluate, weigh and form conclusions from everything with their sharp reasoning . We who belong to the intellectual circle waste our our time and energy in our research on what ,why and how. Divine ‘flashes’, gleams, taste-hue, self fulfilling love, stage of wonderment,being above three dimensions are topics of divine consciousness belonging to the fourth dimension. Our intellectual awareness can wonder only in this world; it cannot grasp the ‘wondrous play’ of the ‘forth dimension”. We try to understand , comprehend and discuss it by analysing with our small intellect. The subtle waves of music ragas can only be understood and enjoyed by a musician For the generally ignorant masses they are but ‘Tu(n)-Taa(n)’ noises.

11.1 Every one speaks of gnosis (intellect) and meditation.
But bound with the bonds, the whole world wonders about” (728)

Bhai sahib Dr Vir Singh has used sarcasm for these intellectual philosophers :
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‘O philosopher (while) you sit in the prison of intellectual sphere
We have made friends in the country of excitements’.

9. Bondages of sanskar

The strongest of bondages, are the effects/results of actions of our previous lives. Everyone is entrapped in these restrictions, because every living being brings along with it bondages from previous lives in which it is deeply ‘action - bound-(forced to face consequences). In the store of of our subconsciousness are found heaps of straw of enormous jealousy, duality, complaints,anger, greed and passion. From some of these heaps, foul odour and stench continue to seep out. Under their influence , knowingly or unknowingly being ‘action bound’ we commit actions which bind us in even more chains and bondages. In this way man is trapped in vicious cycle of his own actions. This pitiable condition of ‘Being entangled and enmeshed in the love lof false actions the whole world has perished’ is taking place. But the surprising thing is that we are not even aware of our decline; how then can we expect any action to be taken to come out of it.

12.1 With minds obstancy they go about their business and daily suffer the consequences. 66

12.2 To attend to worldly affairs without realing the reality (of God’s presence) is to lose the wealth of human life. 33

12.3 Abandoning Lord’s Name, if man engages in other occupations, the whole of his false guilding (front) will fall off.
The man who embraces not affection for the Naam, goes to hell even though he performs millions of ceremonial rites. 240

12.4 The religious ceremonies are all entanglements- the bad and the good are bound up in them. 551

12.5 One does various and good lmany deeds. Whatever he does, that acts like chains round his feet. 1075

12.6 Millions of rituals are the root of involvements.
Without the Lord’s meditation, one only gathers the worthlessness bundle of straw. 1149

12.7 Involved in worldly affairs, this mind does evil deeds.
Bewitched by worldliness (maya) it ever bewails. 1176

10. From the above discussion it is clear that we are unconsciously trapped in numerous types of bondages and are suffering. To be free from these bondages gurbani

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suggest the following means:-
13.1 By searching and scrutinising, I have realised, that without god’s meditaion, man obtains not emancipation. 260

13.2 My tongue ever utters the Lord’s Nectar Name.
My halters(rope used for hanging persons) of millions of births are cut. 893

13.3 Without the Naam how can he be saved? In sin he rots and putrefies. 935

13.4 The persons who contemplate on the Naam treasure, their shackles (iron chain ties to the legs) are shattered. 496

13.5 Without the Naam none is emancipated.
All are chained by deaths’s chouriers. 569

13.6 He who serves the True Guru receives the Naam wealth and is emancipated by living the Naam. 597

13.7 Attached to the Lord’s Naam , the man is delivered.
Go and consult the divines, O brother. 603

13.8 By saints, grace, I have obtained the supreme bliss
And all my bonds are broken. 673

13.9 In the society of saints, the bonds of ego are loosened and one sees only the One Lord. 1079

13.10Through the Guru’s word, one is delivered of coming, going, births and death. 1092

13.11O Nanak contemplate the Lord’s Naam whereeith you shall be released from your shackles (iron chains tied to legs) 729

13.12Remembering the Lord the bonds of worldliness (maya) are loosened. 497

13.13Says Ravidass, death has plundered the whole world, but I have escaped by uttering the Naam of One Lord. 794

13.14They who mediatate on God, obtain the fruit and all their bonds of
worldliness are broken. 800

13.15I seek the saints shelter and werve the saints.
I am now rid of all the affais bonds, entanglements and other occupations.822

13.16 O My soul, emancipation is attained by seeking the saints refuge. 611

13.17 O mortal, do the deeds which may emancipate you.
Utter the Lord’s Naam and the ambrosial words of the Guru. 741

13.18 Mediate on the Guru’s feet that your bonds of worldliness may be snapped. 1093
13.19 Guru Nanak says always repeat the Lord’s Naam, O Saints, for this is the only hope of escape.
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14.1 Is there anyone who may deliver me of my bonds,
Unite me with my Lord, read out to me the Lord’s Naam
And render this mind stable and stationary, so that it wanders not anywhere again? Is there any such friend of mine? 674

11. Spiritual Bondages

These bondages are so subtle and fine that the truth seekers are not aware that they themselves are bound to them. When the seeker having toiled in meditation, penance, worship and other spiritual labours, acquires spiritual power and a following, automatically and unconsciously the subtle ego, of which he is not aware, seeps into his mind. In this condition he is no more a ‘truth seeker’. With the increase of followers he becomes a ‘noble person’, ‘an ascetic saint’, ‘saint’, ‘abbot’, ‘a great personage’, ‘guru’, ‘satguru’, ‘great-king’, ‘Sri 108’, ‘world guru’ and sets up a camp or monastry, shrouded in luxury with which worship and respect continues to increase. Their Sikh followers nurture this subtle ego by heaping limitless praise. The result is that not only the spiritual progress of their soul stops but it gradually begins to move towards hell. Around them they create a religious territory, camp, group, tradition (schism), splendourness and in these they are absorbed and entrapped just like family people. Examples of such people in olden time were ‘Wali kandhari’, ‘Mian Mitha’, ‘Nur Shah’ etc. But today such people are seen in greater numbers. Bhai Gurdas Ji has warned such truth seekers:

‘Without attention in the Word through the sadhsangat, there will be no place for the nobler ones.’

14.2 The whole world being in the grip of false ceremonies has not known God’s secrets. sawiyeh 10the master

14.3 The wayward go about their business in pride and are awarded punishment . 162

14.4 The lovers of rituals, who practise pride, they bear an unendurable load.
When there is no love with God,s Name, then, these rituals are sinful. 257
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15.1 The man who embraces not affection for the Naam, goes to hell even though he performs millions of ceremonial rites. 240

15.2 Abandoning the Lord, to do something else, that is to fall into the well of vice. 1227

Imprisoned in such a fort of spiritual ego, the souls decline is indeed pitiable. Such subtle ‘ego - forts’ can only be destroyed by some highly enlightened soul or Satguru himself just as Guru Nanak broke up Nurshah’s fort and brought salvation to him.

Www. Powerofthoughts-divinepower. Blogspot. Com - Blog from Kulinder Singh (kulinder), Delhi, Delhi, India - WAYN.COM

2010-12-23T06:04:00.000-08:00

Www. Powerofthoughts-divinepower. Blogspot. Com - Blog from Kulinder Singh (kulinder), Delhi, Delhi, India - WAYN.COM

SIMRAN LEKH PART-8

2010-12-14T00:00:00.000-08:00

SIMRAN 8

Generally the entire gurbani stresses the importance of simran - but in Sukhmani Sahib special emphasis, importance and praise has been placed on simran and the need to do simran has been especially stressed-a mandatory order has been given.

1.1 Remember, remember God. By remembering Him you shall attain peace and wipe out from within your body strife and anguish.

1.2 Remember the praise of the Lord alone whose presence fills the entire world. Uncountable are the people who utter the Lord's various Names.

1.3 The Veds, Purans and Simirtis of pure word are the creation of the one word of the Lord's Name.

1.4 He who treasures even a tiny particle of God's Name in his heart, that persons praises cannot be overstated.262

Together with this are stated the numerous benefits of doing simran and simran has been referred to as the treasure house of all comforts.

1.5 By the Lord's meditation man does not enter the womb.
By the Lord's meditation the torture of death takes flight.
1.6 By the Lord's meditation death is removed.
By the Lord's meditation, the enemy keeps away.
1.7 By remembering the Lord no obstacle is met.
By the Lord's meditation, man remains watchful night & day.
1.8 By the Lord's meditation, man ceases to fear.
By the Lord's meditation, sorrows stop troubling man.
1.9 Lord's meditation is attained in the company of saints.
All the wealth, O Nanak, is in God's love. 262

According to gurbani, in this way - with the single effort of simran:

1. All types of troubles misunderstandings, worries etc get erased.
2. All types of physical, mental and spiritual comforts, bliss, salvation are attained.

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3. All the priceless gifts of the divine world are made available.

4. Through spiritual awareness, the knowledge of the hidden secrets of the divine world are illuminated.

Even though our ego ridden ignorant mind does not understand or believe these miracles of the divine world or the hidden secrets-but the intuitional knowledge and revelation found in gurbani is

the truth !
the exclusive truth !!
permanant !!!

To understand this difficult topic, some views are presented below:-

Creation can be divided into two worlds.

1.The Spiritual World or the world of Truth
2.Materialistic / Physical World

The Lord of Himself created His Ownown self and He Himself brought into being the Name.
Secondly, He made the creation and seated within it, He beholds it with delight. 463

This eternal creation was brought into being by the Timeless Creater through the SPIRITUAL WORD and it continues to exist by virtue of the omniscient laws ordained by DIVINE ORDER.

2.1 By the Lord's order physical forms are produced.His order cannot be narrated.
With His order the souls come into being and by His order greatness is obtained.

2.2 By His command the mortals are made high and low and by His written command they obtain grief or joy.
Some obtain gifts through His order and some through His order are ever made to wonder in transmigration.( page 1)
According to the divine order both these worlds have their individual
law, order, routine, virtues and sins, hue and pleasure, self love,
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- etc.
In the Divine World or the Sphere of Truth the Formless One Himself resides.

'The Formless Lord dwell in the sphere of truth. 8

This Divine World is not some worldly island that can be seen, instead it that wonderous plane or level of DIVINE AWARENESS where Divine

love
affection

flavour
joy
comfort
bliss
heavenly music
life current

illunination
guru's grace

merciful glance
blessing
word
naam

is completely encompassing and omnipresent. Here in the Formless
Lord's 'divine illumination',evolved gurmukh souls experience

eternal divine peace
supremely wondrous emotion
continuous rapturous music
divine love within the self

and feel the eternal-wondrous hue and rapture and warm presence of their Formless lover.
3.1 O my mother, I am wonder struck to see my Lord.
My soul is bewitched by the unstruck melody, wondrous is the whole relish. 1226
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4.1 Forever there is bliss and merry-making and the melody of divine music. Meeting together, the holy men sing the Lord's praises and hail victory to the Master. Meeting together,the saints sing the Lord's praises, drenched in the nectar of His love and affection and become acceptable to their spouse. 545.
4.2 Divine music and Divine music plays to the accompaniment of the air of musical instruments. My soul and my soul is imbued with the love of my Darling Beloved. 436
4.3 Your servant O Lord is intoxicated with your exilir. He who obtains the treasure of the nectar of love will never ever forsake to go elsewhere.532

The Land of the formless Lord cannot be affected by this worldliness (maya) or its vices.
4.4 Even the hot winds do not affect him who is under the protection of the Supreme Lord. All around me is the Lord's circle, so pain does not afflic me O brother.819
4.5 With the inner fire the world is being consumed but worldly attachments do not cling to the Lord's devotee.673
4.6 Shed your self conceit, fall at God's feet and hold fast to that God's skirt. He who longs for the Lord's protection, he is not affected by the heat of the ocean of fire. (that is this world) 531
4.7 Begumpura is the name of the town. At that place there is no pain or worry.345

Exactly opposed to this, in this materialistic world, man surrenders to materialism and lives in the 'me-mine' or 'ego' state and according to his mental hue, he performs deeds and faces the consequences.

4.8 In his pride he becomes true or false.In his pride he reflexcts on virtue or vice.466
4.9 Aflame in ego man is burnt to death and,straying in duality doubt / superstition takes hold of him.643
4.10 Involved in worldly affairs, this mind does evil deeds.
Cheated by worldliness (maya),he forever bewails.1176
4.11 By being engrossed in 'mine-mine' man gets tied up in burdens.
By being involved in worldliness (maya) he is born over and over again to face hell and heaven.761
4.12 Your mind is engrossed in lust,anger and materialism.Because of this worldly love in your mind, falsehood and sinreside in you and you have accumulated the capital of viceand greed.153

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5.1 My erring soul is entangled in worldliness (maya)
I tie myself down with whatever deeds I do under the influence of greed.702

This worldly creation is not 'self created'. This is the creation of the Formless Lord that is proceeding according to His Law.

To make this worldly 'grand drama celebration' interesting and exciting the 'five thieves' namely lust, anger, greed, attachment and ego--came into existence with their base tendencies or vices.

5.2 The mother (ONE GOD) has given birth to five sons. Setting afoot the play of creation like vegetation, the world has been created.865

5.3 The Creator has attached materialism (maya) and worldly love to this mind. Enacting the law, He has created the world.1261

5.4 Enmity ,strife, lust, anger, worldly love.
Falsehood, sin, excessive greed and deceit.
Involved in these paths man has lived many births
O Lord save Nanak by showing your mercy.267/268

5. 5 Within this body dwell the five thieves
Lust, anger, greed, attachment and pride.
They plunder the Nectar but the manmukh does not realise this
And no one hears this voice( from within).600

These baser tendencies of worldliness are the main cause of all our vices like
jealousy
duality (belief in a power other than God)

enmity
slander

back-biting
burning within

impatience difficulties
misunderstanding
sins
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falsehood
fear
frame-up
worry
suspicion
treachery
selfishness
me-mine
hatred
quarrels
etc 'satanic-like’ vices mushroom.

In line with the quotation 'The company that one keeps decides the fruits that will be reaped', the pull of attachment and worldly love, makes us forget God or we do not remember Him, then under the influence of the unalterable worldly law - 'Whatever I do determines whatever I get .’We commit sins and face consequences.

On the other hand, living in the company of the holy people we remember God or meditate on HIM then our mind comes under the influence of the soul and all the virtuous deeds come and reside within us, virtues like

truth
contentment

mercy
discipline

forgiveness
humility

love
unity
service orientated
others before self

friendship
peace
caring
6

endurance

faith
co-operation

self-sacrifice

ecstacy

joy
etc.

Hence forgetting God is the main reason for all the worldly evil doings or pain and suffering. And remembering God or His simran is the main source of all divine virtues or comforts.

7.1 Then alone man is in pain when he forgets the Lord. Peace results when the Lord is remembered.813

7.2 When I forget You then everyone becomes my enemy and when I remember You they all serve me.383

7.3 Then alone man is in pain when he forgets God. Afflicted with hunger he run about in many directions.
By remembering the Name, he is always at ease. He the humble, alone receives the Name, whom God the Merciful gives. 98

The surprising thing is that in spite of reading and listening that is being in the company of Gurbani no positive change comes. into our life. Involved in doing all this we are still getting absorbed in the quagmire of worldliness/materialism.

The main reason for this is

1. We do not have full faith in the intrinsic secrets or essence of Gurbani.

2. We do not internalise the message of gurbani in our lives that is we do not see the need to practice the path shown.

3. We believe that doing gurbani’s paath is more than enough for us

7

and its practice is the responsibility of some other people.

4. Even if we are doing simran, it is done half heartedly, more a show to satisfy the mind.

5. We only keep reading the prescription, we do not act on the prescription.

8.1 Just as a wayfarer asks the way, but does not take a step in that direction,

8.2 Just as someone asks the doctor for a cure to his disease, but fails to comply closely with the doctors instructions, how can his disease be cured and how can he experience peace.

8.3 When asked, she says she is married, but her actions show that she is not virtuous. With a heart full of sin , how can she ever expect to please her husband.

8.4 Singing or listening (to God’s praises) or sitting in meditation (eyes closed) supreme bliss is not achieved by those who do not put into practice (in their daily life) the teachings of the guru. (Kabet Bhai Gurdas 439)

In gurbani the seeker is repeatedly told to involved himself in the practice of following fundamental guideline:-
1. Be in the company of evolved souls

2. Do simran

8.5. All other deeds (without God realisation) will be no use to you., Gather together in the company of evolved souls and meditate only on the Naam.

But we have become so engrossed in our personal work or commitments that we have become ignorant, careless or even knowingly ignore “repeat only the Naam” advice.

If we ever attend a satsang, it is for obtaining the fulfillment of some personal worldly needs.

8.6 Out of millions, hardly anyone is a servant of God; all others are but traders 495
If we have knowingly ignored or forgotten gurbani’s most vital advice it is this
“SIMRAN”
8.7 O saints, this world has gone astray in doubt.It has forsaken the meditation of the Lords Name & has sold itself to worldly attachments. 684
This is the reason when inspite of reading, listening and preaching gurbani
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our materialistic, mental, spiritual in other words the whole life, being entangled in the falsehood of attachment and materialism is degenerating.

9.1 Being entangles and enmeshed in the love of false occupation, the whole world has perished. 133.

9.2 Good many waves of desire arise in the mind. How can man be delivered at the Lord’s court?

In contrast to this, the tale of the practice of simran by some blessed gurmukhs has been related as follows--

A simple farmer was ploughing his fields.One sadhu, imbued in God’s Naam was passing by. He approached the farmer’s well and asked for water.The farmer, with full of faith and devotion milked his cow, made ‘lasee’ and served it to the sadhu. The sadhu
was very pleased and said,’ You satiated my hunger and thirst.In return for this I’m going to give you from myself the most important thing..’ Saying this, he made the farmer sit before him and made him repeat Waheguru! Waheguru! Waheguru! and added, “Now carry on meditating like this and see what fruits it will bear.”
Saying this the sadhu left him and the simple farmer started the practice of Waheguru Naam as he was told. Day and night through the practice of simran he achieved a state of bliss and miracluous powers. His fields, with minimum effort flourished more than the rest. His brother enticed his wife away from him. Instead of quarelling with his brother, he thanked the Lord for making his blood brother save him from from maya (worldly attachment).

When he was asked what would happen if he stopped saying ‘Waheguru’ and his heart rendered reply was---
“If I stop saying Waheguru , I will die.”

In this way his life became a reflection of ‘When I say it (Waheguru) I’m alive If I lose it I die’ and he attained spiritual upliftment.

The difference between our so called religious life and that of the simple landowner’s life expectation is this---

1. In the farmers simple innocence was deep faith and devotion that is missing in us. Our faith and belief is usually superficial and easily disappears with the reflection of worldly miracles.
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2. The farmer accepted the sadhu’s advice as gospel truth and like the embrace of the blind’ he clutched the ‘Waheguru’ Name and earned it through practice. But we fall into the whirlpool of why? what? How? of simran and throw away our precious time.Without solid faith, we end up in discussions.

2. The farmer, instead of dealing with household problems in his life, gave priority to the advice of the sadhu that is- to the practice of Waheguru Name. But we give priority to our worldly commitments. We has expanded our worldly commitments to such an extent that we has absolutely no time for simran..If we ever try to imitate the activity of simran that is -go into it half-heartedly, our mind becomes so restless.

10.1 As the mind becomes totally involved in its daily commitments, It will not settle even in the kirtan together with the sadh sangat. (Kabet Bhai Gurdas 235)
There are numerous places in gurbani where we are urged to give priority to simran.

10.2 O man remember your protector, The Lord.
Let go all other thoughts, O man. 913

10.3 Contemplate on the One Lord in your mind and seek the shelter of the One Lord.. Establish love with the One Lord. Without Him there is no other place. 961.

10.4 O my tongue, Sing your Lord’s praise.
Abandon all other relishes.(tastes).The Lord’s Name is the best of
all. 1220

10.5 All your other deeds will be of no value.
Meet the society of evolved souls and meditate on the Name. 12

10.6 Says Kabir, hear O man, shed your mental doubt.
Contemplate only on the Name and seek the shelter of the One
Lord.692.

4. The farmer focused his mind and body on the simran of the one Word ‘Waheguru’ and reduced his involvement in other chores. But we on the other hand tend to increase our involvement in unnecessary chores.

5. The farmer had internalized this advice -

10 Why do those who realize that they have to depart, make ostentation 787

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But we are unnecessarily increasing our volume of wasteful activity just to obtain
worldly praise or shabas thus wasting away or precious life.

Gurbani’s order is -

11.1 He who becomes resigned to the guru’s will, remains
detached.1054

11.2 O my soul, unite yourself with your Lord.
Of no avail is anything else to you. 238

11.2 A gursikh never lets (God) out of his mind for he knows as a visitor
he has to leave (this world). Bhai Gurdas Var 32/1

Abstinence is vital to cure physical and mental diseases. Otherwise the diseases instead of reducing, they will keep increasing.

In our daily life the
jealousy
duality
falsehood
fraud
corruption

are predominant and rampant, thus degenerating our human and spiritual life even further. Without abstaining from these human vices our spiritual upliftment cannot take place.

11.4 Nanak as many as are the sins, so many are the chains around man’s neck..595

11.5 Why are you imbued with the love of another?
In sinning, none is a friend of yours
No one shall be your helper and you shall forever regret your deeds.
With your tongue you do not utter the praises of the Lord. When shall this body come again. 546

11.6 With great relish you peck at the bait and are caught.
O fool by what virtue will you escape. 990

11.7 As many as are the joys of the body, as many are the paints which cling to it.1287

11.8 The mind is polluted, worship is not possible and Name cannot be obtained. 39
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The reason why, in spite of our active involvement in doing path, worship and donating, our religious efforts do not produce results and our spiritual progress does not take place is because, our mind is filled with lowly desires.

There is difference between the deeds we do and the statements that we make. For this reason our efforts and so called worship are reduced to a level of hypocrisy.

Bhagat Kabir Ji has written -

12.1 All the men utter God’s Name, but by such utterances man does not become one with the lord. 491

The knowledge of the secret in repeating ‘Ram’ (the name of God) can only be
discovered in the company of gurmukh piaarays that is the society of evolved souls. The arduous spiritual path of simran is only undertaken by some blessed souls who follow the path of the guru.

12.2 O slave Nanak, this is a difficult game only a few know it through the Guru. 219

12.3 12.3 Let any one meditate with all his heart on this treasure ( of the Name). In all the ages he shall obtain salvation. 296

12.4 Difficult it is to utter the True Name. 9

12.5 O man, so sweet is the Lord’s elixir.
By Guru’s grace, some rare one tastes it 886

In the sublime company of such beloved gurmukhs can the mind be linked with the soul. The mind that is coloured with the hue of divine love reaches a state where from within itself gushes out the words -

12.6 O my Beloved! I live by contemplating over the Name. 40

.....continued part 9

SIMRAN PART-7 LEKH NUMBER 116.

2010-06-30T22:03:00.000-07:00

SIMRAN LEKH NUMBER-7

SIMRAN 116 Part 7
In the Gurbani the Lord's meditation is said to be the 'Ocean of all happiness". By this meditation or Simran suffering, quarrels, worry, anxiety, threat, fear, danger, suspicion etc. depart and the mind and body experience peace and calmness.

1.1 Were he to reflect over the Supreme Lord, his body and soul shall be
cooled (rest at peace). 70

1.2 Says Nanak, meditate you on the Lord, O brother, and your soul
and body shall become pacified. 620

1.3 Remembering and contemplating on my Lord Master, my body,
soul and bosom are pacified. 681

1.4 Meditating on God, all my troubles are ended, I have obtained coolness and peace and my soul is satiated. 828

1.5 Remembering the Lord, your mind shall ever abide in bliss and peace and your soul shall become calm and cool. 860

1.6 Remembering and contemplating the Lord, one becomes cool and is rid of sorrow, pain an doubt. 1219

Through the Lord's Simran, the heat of the materialistic 'Fire-Grief-Ocean' does not affect an individual. Even the dry and burnt souls sprout and become green through Simran.

1.7 If he then remembers the Supreme Lord, even the hot wind shall not touch him. 70

1.8 By continuously remembering the Lord's Name, the abode of all the disease is destroyed. 191

1.9 By His meditations suffering are effaced. Bliss wells up and pain and afflicts not. 1142

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2.1 The great agonies He removes in an instant if the tongue utters His name. In God's refuge are calmness, peace, and comfort, and He extinguished the burning fire. 210

2.2 By remembering whom your calamity shall depart. By remembering, mammon shall affect you not. 971

2.3 By remembering whom, what is dry becomes green. By remembering whom, the sinking stones float. 183

Forgetting the Lord we continue throughout our lives to plunge into the materialistic fearful ‘difficult and fathomless ocean'. As a result we suffer and live a life of hell. To come out or cross this ocean Gurbani recommends the only method i.e. the Lord's Simran.

2.4 They, who dwell on the Lord, by Guru's grace, cross the terrible world ocean. 90

2.5 Remembering and remembering the Perfect Lord, I have saved all my associates. 674

2.6 Remembering and contemplating God, O Nanak, the saints ferry across and are imbued crimson in His love. 807

2.7 By ever meditating on the Lord-Master, O Nanak, numberless have been saved. 1007

2.8 Whilst walking, sitting, sleeping and waking, deliberate you over the Guru's instruction in the mind. Hasten you into the sanctuary of the Lord's feet and associate with the saints. Thus shall you be ferried across the aweful world-ocean. 1006

2.8 Remember the one Lord, remember the one Lord, remember the one Lord. He shall save you from strife, sufferings, worldly attachments and the most dreaded world ocean.

2.10 His perfect destiny has awakened and he meditates on the Formless Lord

We show off our intellectual knowledge. To prove ourselves right we go to the point of splitting hair. We consider such intellectual religions debate as having achieved the ultimate aim and go about boastfully. But according to Gurbani this intellectual knowledge can only guide us to show the direction towards the spiritual; it cannot take us towards the intuitional light of the internal soul.
According to Gurmat the enlightenment of the essence of knowledge of the soul can only occur through the grace of the guru by associating with satsangat and doing Simran. It is with Simran that the 'lotus' of the mind blooms.

3.1 O' my darling friendly soul ! by repeating God's Name the Divine Light shines. 79

3.2 By reflecting over God's merits the heart-lotus blooms. 189

3.3 Through Lord's meditation, man's heart-lotus blooms. 263

3.4 Contemplating whom, man's mind is illumined, he is rid of suffering and abides in peace and poise. 1148

3.5 The hearty contemplation and meditation of the Lord; this alone is the sublime Reality of all the ages. 1143

3.6 The Guru-ward knows the wisdom of the Our Lord and night and day utters His Name. 1050

3.7 Uttering and contemplating the Guru's Name, I have gathered the fruit and associating with the saints, I am blessed with the lamp of Divine knowledge. 1080

3.8 He alone is the divine, who remembers the One Lord. He alone is wealthy, who possesses discerning intellect. 1150

From our previous lives we have been so involved and absorbed in the materialism that we have become a form of materialism ourselves. We are all the time occupied with materialistic chores and to improve them we are repeatedly using various types of reasoning, devices, cleverness and cunningness. When, despite this, we are unsuccessful we experience distress. But according to Gurbani our worldly chores will be done when we do the Lord's Simran and remain carefree.

3.9 O saints, remember you the Lord Master's Name. Remember God, you shall obtain everything and all your affairs shall be adjusted. 627

3.10 Whoever, with his tongue utters God's Name, his affairs are arranged (by God). 401

4.1 Remembering and contemplating the Perfect Lord, mine affairs are all arranged. 816

4.2 You arrangest the affairs of the persons who perform Your devotional service. 695

4.3 Contemplating the World-Lord, all your desires shall be fulfilled and
you shall not be vanquished ever. 1007

4.4 Says Nanak, dwell you on Him, O man, that your tasks mayest be fulfilled. 1428

4.5 The Lord automatically accomplishes the tasks of those, to whom the Name of God is dear. 638

But we, forgetting God, ignore Simran. Therefore, we live a life of suffering and experience hell - "Being entangled and enmeshed in the love of false occupations, the whole world has perished".

4.6 Without God's Name you shall suffer pain. 830

4.7 The body, which meditates not on the God's Name, in the saints congregation, disintegrates like the dust. 553

4.8 They, who forget the Name; them I have seen being reduced to dust. 1006

From previous lives we have been keeping the company of materialism and practising it. This has polluted the mind with the very thick filth of materialism. As though this is not enough, through our low materialistic thoughts, imaginations and actions are being on more such filth day and night.

4.9 The scum of so many births is attached to this soul and it has become pitch black. 651

4.10 Impure is the mortal without the Lord's Name. 651

4.11 With dirty soul , God's meditation is not performed, nor is the Name obtained. 39
To eradicate such thick materialistic filth from our minds, Gurbani advocates the 'Lord's meditation' as the only effective way.

4.12 By remembering the Lord, mind's filth is removed. 263

5.1 Perform God's service with your heart, O my friend and your mind shall become pure. 285

5.2 Whosoever mediates on Him, he becomes pure. He focuses his hearty affection on the devotional service of God. 290

5.3 By remembering whom, my mind is in bliss and mind's rust is removed. 498

5.4 Day and night contemplate your Lord's Name, O mortal. Through it the filthy are rendered immaculate. 1254

5.5 Mediating on the Lord, the mind's sins are effaced and the filth of may births is washed off. 1152

5.6 Imperishable and Benefactor of the beings is the Lord, remembering whom all the filth is removed. 617

5.7 Join the Company of the spiritually evolved souls and change from
an outcaste into pure one by dwelling on (remembering) the Lord. 631

If we are hidden from the sun, we are deprived of the virtues of sunlight and experience the disadvantages of darkness. Exactly in the same way, forgetting the Lord we have become subordinate to materialism and from our previous lives have been committing sins and knowingly or unknowingly are still committing them now. In this way going through the self-lighted hidden fire of our sins.

To be saved from the physical , mental and spiritual sins or to end the effects previously committed vices, it is necessary to come out from 'Forgetfulness' to 'Remembering' which means that the Lord's meditation is the one and only easy method which is supported by Gurbani.

5.8 My sufferings, sins and afflictions are dispelled. Meditating on the Lord, all my vices have hastened away. 806

5.9 Servant Nanak has, night and day, meditated on the Name. By remembering God, the sins and wicknesses are erased (excused).
307

6.1 Whoever contemplates on the Lord, he is freed from his sufferings and sins. 574

6.2 Remembering and remembering their Lord Master, they shed all their sins. 781

6.3 O my mind, contemplate you, your Lord God's Name and you shall obtain honour in the Lord's Court. Fixing your attention on the Guru's word, you shall obtain the fruit that you desirest. All your misdeeds and sins shall be effaced and you shall be rid of your ego a self-conceit. 1313

6.4 They, who by Guru's word dwell on God, all their sins are in a moment. 1115

In the doubt and delusion of materialism, there is continuous repetition of 'I-mine' which has brought on the devil of ego into our heads. This go with its 'army' of passion (lust), anger, greed, love (attachment), pride etc., has chained and imprisoned us. With the support of this ego on 'I-mine', we subordinating ourselves to materialism, carry out deeds and suffer their effects.

To be safe, from the chronic disease of false ego, Gurbani mentions the one and only method i..e. Simran.

6.5 Under Guru's instruction they who meditate on my Lord God; their malady of ego is dispelled. 735

6.6 The Lord Master's Name is the perfect cure in this world and uttering the Lord's Name, I have stilled my ego. 666

6.7 He who meditates with his heart and soul he frees himself of the burden of ego (pride). 302

6.8 Uttering the Lord's Name day and night, the gurmukhs (or the guru orientated) expells ego and cleanses himself. 1177

6.9 Nanak lives by contemplating, contemplating his Lord and this wise his self-conceit is also eradicated. 1221

7.1 Through the Guru's word, the mind becomes immaculate and the
mind's ego is stilled. 1334

7.2 They, who remember God with single-mindedness and single heartedly attach their souls to the True Guru. They are rid of pain, hunger and the great malady of ego and attuned to God, they become disease-free. 1423

"All those that are seen; they are disease stricken. It is only my True Guru, united with God, who is free from the disease" (1140). According to this statement of Guru, we human beings are suffering from some physical , mental or spiritual disease. We try to be cured of these and make efforts according to our understanding ability and reach but despite this we do not become fully healthy. The cause of this lies in the fact that our lives are subordinate to the materialistic doubt-delusion or ego.

The doubt ridden fallacy of materialism is the centre or source of all physical, mental and spiritual illnesses. For this reason the only permanent cure of all diseases, according to Gurbani, is to remember God or do simran - because it is through simran that we will be in the company of the Satgur (God) who is ever without diseases and thus he freed from all diseases and thus he is freed from all diseases. In this way Simran of the Lord is medicine for all ills.

7.3 Remembering God, through the guru, all the diseases have vanished an healthy has become the body. 574

7.4 Meditating on the Lord, the body and soul are reverduted and the sorrow departs. In the saints' society, utter you the God's praise and all your ailments shall vanish. 706

7.5 Contemplating the Lord Master God, the mortal becomes hale and hearty. 817

7.6 I have met with all success, my tasks are all accomplished and my ailment of ego is wholly eradicated. Meeting with the guru, I utter God's Name and am rid of millions of sins in an instant. 1213

7.7 Dwelling on the Lord, ills and woes are annulled. An the man is blesses with all his heart-desired boons. 866

7.8 Lord's Name is the panacea of all the ills. 274
8.1 The malady which is not cured by many remedies, that malady is vanished by administering the medicine of God's Name. 288

By subordinating ourselves to materialism we perform deeds and bear sufferings. In the love of materialism, we are action-bound and we have to pass through the circle of 'birth-death' or 'coming-going'. In this way we experience suffering-happiness in every life according to our actions.

To come out of this materialistic birth-death cycle Gurbani tells the method thus:-

8.2 Reflecting on that Lord, they cross the terrible world-ocean and end their comings and goings. They ever enjoy pleasure, peace by hymning the Lord' praise and to them seems sweet the Lord's will.
926

8.3 Nanak utters but the One Lord's Name, he shall wander not in existence again. 1193

8.4 Whosoever remember Him, he is very fortunate and he enters not existence again. 1086

8.5 Meditate you on Him by whose meditation, bliss ensues and the fear and pain of birth and death are removed. An you shall obtain the four cardinal boons and nine treasures and shall not feel thirst and hunger again. 617

8.6 He, within whose mind His Lord abides, is of perfect destiny and utters the Name of the Guru-God. He, who realizes that Lord within all, wanders and wails not in existence again. 1079

The whole universe is absorbed in the false materialism of doubt-fallacy. Like the silk worm, man has made a cocoon of 'doubt-fort' around himself. In this dark fort he is born, lives, performs deeds, suffers, dies and is re-born.

8.7 He wanders about in myriad of existence, dies and is born again.
705

To put away the darkness of the doubt-delusion, Gurbani advises us to do Simran.

8.8 Uttering the Lord's Name, all the doubts are dispelled. 874

9.1 Remembering the Lord of the world, your doubt and read shall be dispelled. 1004

9.2 By meditating/remembering the Lord you become cool (and calm). Suffering, pain and doubt will depart. 1219

9.3 Contemplating my Lord, every trace of my doubt is effaced and receiving the salv of wisdom my eyes have awakened from sleep.
1301

To save himself from the worldly cycle of births-deaths and to enjoy the comforts of heaven man tries to achieve salvation. In achieving this he comes under the influence of his ego of doubt-delusion and performs many kinds of deed and rituals through hard labour but Gurbani mentions Simran as the easy way to salvation.

9.4 The Lord, who has blessed you with human life, why have you forgotten Him? By remembering whom man is emancipated, His praise you sing not even a moment. 902

9.5 By Singing God's excellence, even for a moment one obtains everything; heaven, emancipation and salvation. 290

9.6 Remembering whom you shall obtain the gate of emancipation, go to the True Abode and return not to this world. 971

9.7 Embrace you such meditation within your mind. Without the Lord's contemplation, salvation can never be attained to. 971

We have become so involved with materialism that we have become a form of materialism ourselves. Repeating and remembering this false materialism has become a way of Life. For this reason we have forgotten the Supreme Being and turned away from him. Thus our condition is like, "Being entangled and enmeshed in the love of false occupations, the world has perished" (133)

To remove man from the materialistic doubt-delusion of this very dark age and to subordinate him to soul, the easiest method is to subject him to the company of satsangat. This worldly ocean can be swum with the company of spiritually elevated souls.

9.8 Without the society of saints, none does swim across. 373

10.1 Associating with the saints, I shall assuredly be saved. 1071

Therefore, in Gurbani the seekers of truth are urged to do Simran in Satsangat where the dynamic rays of the Supreme Light are automatically distributing the love of 'Naam".

10.2 Go and sit in the society of saints where Lord God's Name is churned (meditated upon) 587

10.3 In the society of saints, man is absorbed in God's love and takes to Lord's meditation. 457

10.4 Lord's meditation is attained in the Saints' society. All the wealth, O Nanak, are in God's love. 262

10.5 O saints, meditate on Lord God, the world-cherisher. Meeting with the saints' society, remember you the Lord's Name so that your service may be fruitful. 617

10.6 By great good fortune the perfect Guru is attained to. Meeting with the saints, contemplate you the Lord's Name. 804

10.7 All the affairs are resolved, by singing the praises of God, the Cherisher of the World. Joining the saints' society, when I meditate on the Lord, I am rid of the agony of death. 1322

10.8 Contemplating the Lord in the society of the saints, man comings and goings are ended and his sufferings are effaced as well. Imbued with the love of the Transcendent Lord, the sinners are sanctified in an instant. 1300

10.9 Joining the society of saints, contemplate over the Name alone. 12

Many truth-seekers regard mental powers or miracles as the way to achieve their aim and to achieve these they indulge in various disciplines. In this way they become involved in stubborn acts (fanaticism) and just waste their invaluable lives away.
According to Gurbani, such supernatural and many kinds of mental powers can be easily acquired by those who do Simran but Gursikhs regard these as useless deeds and refrain from using them.
11.1 In Lord's meditation are wealth, mythical powers and the nine treasures. 262

11.2 The nine treasures and eighteen miraculous powers go after him, who ever keeps enshrined the Lord within his mind. 649

11.3 The nine treasures, then enter my home. Everything, everything I do
obtain my meditating on the Lord's Name. 452

11.4 Whosoever remembers the True Guru, he is blest with wealth, miraculous powers and the nine treasures. 1405

God is a form of love, that is why in Gurbani, he is said to be the 'Love Man'. In God's universe the divine flow of love is pouring all the time. It i said to be the will of God. Without this divine 'love-string' the whole universe can be scattered in a second and be destroyed. Because the divine 'love-string' has become loose in this very dark age, there is
jealously - duality
enmity –opposition

fighting - argument
controversy

selfishness
religious bias

hatred etc.

and the materialistic vices are in action and predominating.

To tighten and restore this divine 'love-string' Gurbani urges us to be in the company of Satsangat because:-

11.5 As is the company it associates with, so is the fruit it eats. 1369

12
Simran is done easily in the divine aura of sadhsangat. In this lofty-

pure spiritual aura, waves of one's own love rise which have divine effects on our minds and our soul enjoys the relish of its ‘own self love’.

12.1 O my soul, with your mouth, utter you the Lord's God's Name. The Guru-ward is imbued with the poppy-flower-like red colour and her cloak is saturated with her Lord's love. 527

12.2 The holyman contemplates his Lord with hearty love. 941

12.3 Contemplating the Lord-God by the True Guru's instruction, the mortal succeeds with Him. If the Peace-giving Lord abides in man's mind here, then becomes He his succourer in the end. When the Guru imparts understanding, then wells up in the man's mind, the love for the Lord. 1087

12.4 Should you, your ego and turn your face God-wards and uttering the
guru's Name, long you for him in your mind. My Groom is the over of affection. 1306

12.5 By the Guru's instruction, the chaste bride utters the God's Name. Day and night, she remains attracted by the Lord's love and her body garment is imbued with God and God's love. 1424

12.6 All of you listen (I'm) telling the truth. He who loves truly , only he shall meet God. Tavparsaaad Sawyeh Pat.10

SIMRAN LEKH NUMBER-6

2009-12-09T21:17:00.000-08:00

SIMRAN LEKH NUMBER--6

LEKH 115 SIMRAN PART 6

Remember, remember, remember (God) and you’ll find sheer joy.
To motivate him to read 'Nimaz' (Muslim Prayers), Baba Farid's mother placed 'sakar' (brown sugar) under the carpet as temptation to make him follow the path of the Lord.

Every mother, in order to make her children intelligent and knowledgeable, through numerous ways

gives instructions
gives good advice
gives consolation
gives encouragement
gives incentive
scolds
admonishes

and at the same time gives love.

In the same way, Guru Ji has used many ways in order to save Sikhs from the embroilment (botheration) of materialism and guide them towards Gurbani. In some places temptation is given, in others love is used, in yet others admonishment. Sometimes through mandate (firm order) we are being motivated and guided to do Lord's Simran.

1.1 They who meditate on the Fearless, the Fearless Lord; their fear is all shaken off. 11

1.2 They, who repeat the Lord God's Name, them, the death's courier passes by. 645

1.3 By remembering God, your calamity shall be averted and all the joys shall come and abide within your mind. 193

2.1 Contemplating the name, all the sins are erased and the account papers of the Righteous Judge are torn off. 1348

2.2 O my silly soul, contemplate on the Peace-Giving Lord. Slave Nanak instructs you this-wise. 1388

2.3 Without God's meditation, comfort is not obtained. All other loves of mammon are insipid. 194

2.4 Says Kabir, the fools, the blockheads and the brutes meditate not on their Lord. They realise not the Lord's Name. How shall they be ferried across. 1105

2.5 Difficulty acquirable human-body is procured through the greatest good fortune. They who remember not God's Name are the self-murderers. Why don't they die, who forget the pervading God. Without the Name of what avail is the life? 188

Grown weary of wandering about for many ages the man has obtained the human
body. Says Nanak this is the opportunity for meeting (God) why are you not doing simran. 631
2.7 Remember your Lord, remember your Lord, remember your Lord, O my brother. Without remembering the Lord's Name, good manu are drowned. 692

2.8 Abandon your cleverness, O good men and remember Lord God, the king. Treasure in your heart your hope is one God and your distress, doubt and dread shall depart, O Nanak. 281

Man, in his life time, goes through many situations. Out of these numerous life time circumstances, discussion on one of these aspects in the light of Gurbani is being attempted.

'HAPPINESS AND COMFORT'
---------------------------------

Man, according to his habit, has been in search of material happiness, welfare, comfort, joy etc.. For the sake of his physical, mental and materialistic comforts, man day and night

thinks,
creates plans

makes an effort
labours
undergoes hardships
sacrifices himself

yet man is unable to discover constant, eternal and permanent happiness.

According to nature's law of 'action-reaction' materialistic life has the duality aspect which are in opposite to each other, for example:-

comfort - suffering
joy - grief
cold - hot
sweet - bitter
white - black
beautiful - ugly
light - darkness
humility - pride
day - night
virtue - vice
goodness - badness
charity, pious deed - sin
heaven - hell
life - death
laughter - weeping
love - hate
high spirits - low spirits etc.

According to the Divine Law, the opposite aspect of everything is hidden and diffused in its very depth. For instance, within 'light', 'darkness' is hidden, within 'comfort', 'suffering' is hidden. after day, night must follow. In the same way after comfort, suffering is mandatory (must). Likewise, as we labour (continuously so much) for 'comfort' and bear hardships.

yes, - that changes into suffering.

4.1 For the sake of comfort, he suffers great pain and waits upon every individual. Like a dog, he wanders from door to door and is not conscious of Lord's meditation. 411

4.2 Every one craves for happines and none asks for misery. Immense anguish comes in wake of pleasures but the self-willed understand it not. 57

Every 'person' understands and enjoys 'comfort' according to his mental make up and colour. That situation which one person clasifies as comfort, it is not regarded as comfort by another person. Every person has a different belief about 'materialistic comfort' for the acquirement of which he employs many different ways. Therefore, the consideration of 'comfort' is connected with our own mental state or colour.

The situation, which a person, today, regards as a source of 'comfort' (happiness), with time and personal experience, it appears to become a source of suffering. For such changeable 'comforts', man spends his whole life labouring and enduring hardship.

For example, when a son is born in a family, many celebrations abound; joy and happiness are felt. But when that child becomes ill, becomes a prodigal son or dies, then that mental joy changes into 'suffering' and 'worry.

4.3 Man prays for peace, but pain be-falls him.330

In other words, wordly 'materialistic comfort/joy' are temporary and changeable/unstable. They are not infinite or lasting.

Our effort/labour spent in acquiring these temporary, materialistic comforts/joy just goes to waste.

For example, man uses alcohol and many other forms of addictives/drugs for temporary physical comforts and at the end results in suffering.

In this way from the new sense-oriented mental relishes, man searches for comfort and relish. With the momentary experiencing of such enjoyment, numerous untreatable diseases like, T.B., syphilis, leprosy, AIDS

etc. are contacted and life becomes a living hell.

5.1 By asking for comfort, one receives immense discomfort. All the mortals weave a wreath of sins. 222

5.2 All these worldly attachments, affections and dainties, all of them are but black stains on the soul. He, who departs bearing the stains of his sins on his face, finds no place to sit in Lord's court. 662

5.3 As many as are the joys of the body, so many are the pains, which cling to it. 1287

Likewise the desires of material comforts of childhood, youth, married life, old age, knowledge and beliefs are constantly changing. But we forget that our overall imagination of material comforts is not constant, it is temporary and false because it is supplied by false materialism. That is why these materialistic comforts and our desires for them are all false.

That is why we are admonished in Gurbani.

5.4 O slave Nanak, without the Lord's meditation, there is no peace even in dream. 1231

5.5 There is no peace, O mortal, without the devotional service of God. 210

5.6 Without God's Name peace ensues not. By making various prolixities I have verified this. 48

5.7

5.8 Without God's meditation there is no emancipation, nor has any one attained peace. 215

5.9 If you forget God, why deemest yourself to be in peace. 184

On the other side, for the acquirement of infinite and permanent 'comfort/joy', gurbani guides us as follows

5.10

6.1 If you desirest ever-lasting peace, O brother, the Guru counsels you to associate with saints. There the Lord's Name alone is meditated upon. By the saints' society one is emancipated. 1182

6.2

6.3 By meditating and pondering on the Lord, Nanak has obtained peace. Throughout the eight watches of the day he sings Your praises. All his heart's desires are fulfilled and he shall never more be distressed. 106

6.4 All your sorrows shall vanish, O Nanak, utter the Name of the Lord of excellences. 290

6.5 Remember, remember, remember the Name and obtain peace. You repeat the Name and make others to repeat it. 290

6.6 Remembering the Lord, thy mind shall ever abide in bliss and peace and your soul shall become calm and cool. 860

6.7 Peace in this world, peace in the next one and peace for all times is obtained through God's meditation. Ever utter you the Name of the Lord. 683

In Gurbani, 'Gobind-Simran' is potrayed as the ocean for all joys and comforts.

6.8 Your meditation, O World Lord is an ocean of peace, so Your saints sing ever Your praises. 925

6.9 I forget not the Lord, the Ocean of happines, and obtain my heart desired fruits. 620

According to the Gurus utterance "As you serve, so shall you become", the effect of our deeds on our mind is mandatory.

With the 'baser company' of materialism we forget the Lord and the vices of the 'materialistic world' diffuse into us.

6.10 O Lord of the world and Master of the universe, this worldliness has made me forget Your feet. Even a bit of love for You wells not up in Your slave. What can the poor slave do? 857

6.11 This mammon is the enticer of the world, O brother and all the deeds done in its wake are sinful. 635

7.1 Mammon is a she-serpent, which is clinging to the world. He, who performs her service, him she ultimately devours. 510

7.2 O brother, so bewitching is the mammon, that as many as are the beings, so many it has deceived. 1160

As opposed to this, when we participate in the 'Sadh Sangat' and do the Lord's Simran, or remember the Lord's virtue at that moment, all His Divine Virtues (qualities) begin to seep into our mind.

According to Gurbani, what is happiness\suffering?

7.3

It means that forgetting (non-remembrance) the Lord is the main reason for all the suffering whilst the Lord's Simran is the eternal and permanent treasure of happiness/comfort.

To look for eternal happiness in the 'fiery - grief - ocean" of materialism is a joke because there is absolutely no eternal and permanent happiness in it.

7.4 Such is this mammon, by which the Lord is forgotten, wordly love wells up and one is attached to love of another. 921

7.5 In the fire of worldly valuables, the world is burning. 1049

When we dive into materialism's ocean of suffering, crying out in protest, trying to look for adhoc\temporary happiness with our polutted intelligence, we find that it (hapiness) quickly disappears. Man, to escape from these self inflicted materialistic suffering and torment, resorts to alcohol etc. kind of drugs - but the effect of these intoxicants is temporary and after that the situation is even worse.

In Gurbani is revealed the most beneficial and simple method of protection from all suffering and torment and that is SIMRAN.

7.6

8.1 How can He be forsaken, O dear, by remembering whom sorrows are
forgotten? 431

8.2 Comtemplating whom all pains are eradicated and all the comforts come and abide within the mind. 1148

8.3 Remembering, and ever remembering my Great True Guru, I am rid of all the pain. By Guru's holy word the fever and other afflications are past and I have obtained my heart desired fruits. 619

8.4 Kabir, perform your meditation of thy God, comtemplating whom, the troubles depart. 1374

8.5 Ever, ever contemplate on the Lord's Name. No affliction of old age and death shall overtake you and your affairs in the Lord's court hereafter shall be
adjusted. 824

8.6

According to our deeds, we are at the mercy of "Yamas" (the police force of Dharam Raj - the Righteous Judge) and have to face the sentence the 'Yamas" mete out. There is only one easy way or method of protection from the terrible punishment or sentence of these 'Yamas' as given in Gurbani and THAT IS SIMRAN.

8.7 By remembering whom the abode of sorrow is abolished. By remembering whom Death's courier molests you not. By remembering whom, what is dry becomes green. 182

8.8 He, within whose mind you enterest , O Lord, suffers not at the hands of death's courier. 960

8.9 Uttering the excellences and praises of the World-Cherisher, death's courier runs away from afar. 917

8.10 He remembers and comtemplates his Lord Master and so the Death's myrmidon draws not hear him. 682

8.11 Remembering the Imperishable Lord, Death's noose is cut and all the glee and
sublime wisdom are obtained. 781

8.12 Nanak lives by remembering and contemplating his God and is caught not in the death's clamity. 1225

By doing God's Simran man's physical, mental and spiritual life achieves full salvation that is happiness is attained in this world and comfort is assured in the world hereafter.

9.1

9.2 The Lord's Name is the support of my soul and body. Whosoever meditates on it, He is emancipated. 1004

9.3 Within my mind and body, contemplate I, my Auspicious Lord. When the Perfect Guru is highly pleased, then am I blessed with everlasting peace and salvation. 1322

By doing Hari's (Lord's) Simran, man's face is illuminated in 'heaven'.

9.4 Who have pondered on the Name, and have departed after putting in toil; O' Nanak! their faces shall be bright and many shall be emancipated along with them. 8

9.5 Remember you Him, by whose meditation, thy face shall be immaculate in the Lord' Court, and you shall ever and ever obtain peace. 629

9.6 O my mind, ever contemplate on the True Name, the True Name. By ever meditating on the Immaculate God Lord, the mortal's face become bright in this world and the world beyond. 670

9.7 Such is the Lord, contemplating whom your distresses shall be dispelled and here and hereafter thy face shall become bright. 896

In man's mind numerous wants and desires keep surfacing (erupting). For the fulfilment of these wishes, day and night he practices his cunningness, performs deeds and is involved in much labour - but even then all his desires are not fulfilled. If one or two desires do get realised, many other desires sprout (at the same time) in their place. In this way, inspite of profound intelligence and hard work, man has to see the face of disappointment.

But in Gurbani, our Gurus have bestowed on us the realisation that through Hari's (Lord's) Simran, man's numerous wants and desires, spontaneously get fulfilled through the Guru's blessings.

9.8 The Lord is the fulfiller of aspirations and the Giver of all the comforts. In His power is the elysian cow. So, O my soul, meditate, on such Lord, then alone, shall you obtain all the comforts, O my soul. 669-70

10.1 The Lord is the fulfiller of aspirations and the Giver of all the comforts. In His power is the elysian cow. So, O my soul, meditate, on such Lord, then alone, shall you obtain all the comforts, O my soul. 669-70

10.2 With my soul and body I have reflected over the Lord. I have obtained the fruit my mind desired. 72

10.3 By remembering the Lord, of easy access, all the desires are fulfilled. 79-80

10.4 Pondering and reflecting over my Lord, I have attained all the fruits. 519

10.5 Reflecting and pondering over the Bountiful Lord, the heart's desires are fulfilled. My mind's craving and hope are realised and my sorrows are
dispelled. 524

10.6

10.7 By meditating on Lord God, night and day, the mind-desired fruits are
obtained. 578

10.8 Contemplating the Lord God, man crosses the dreadful world-ocean and all his desires are fulfilled. 781

10.9 The man, who utters Your Name, O Lord, obtains all fruits, and becoming moveless, he sings Your praises. 1184

10.10 O my soul, every day repeat and remember on the Lord Master's Name. You shall obtain the fruits which you desirest and pain shall touch you not ,
again. 720

We live in 'the love of another' that is in the 'world of materialism'. Here is the culture of 'me-mine'. Where 'me-mine' exists, physical, mental, religious, materialistic

fear
anxiety
suspicion
doubt

come to reside. With this our mind remains fearful and shrivelled and we continue to burn, roast and dive with worry into the 'fiery-terrible-ocean' (of materialism). With this 'mental-conflict state' sprouts numerous mental diseases like

blood preasure
heat trouble
rheumatism
nervous tension etc.

Life becomes hell with these mental (triggered) diseases. Gurbani reveals to us a simple cure to protect ourselves from the main cause for these diseases - fear, anxiety, worry, apprehension etc., and that cure is SIMRAN.

11.1 Through God's meditation my anxiety has ended. 189

11.2

11.3

11.4 My fear is dispelled by meditating on the Fearless God. 191

11.5 By remembering and meditating on the Lord, the fire is entirely quenched. 191

11.6 By Lord's meditation, fear overtakes not. 262

11.7 Wihtin my mind and body, I think of my Lord. The Perfect Guru, has dispelled all my fears. 1152

11.8 Through the rememberance of the Naam, all worries disappear. 192

That 'SIMRAN' which has been so much exaulted in Gurbani does not seem to attract our attention. The reason is that over numerous births, we have been turning the wrong spinning wheel of materialistic Simran. To turn the mind away from Maya (materialism), and to coat it with 'Divine Graft' there is a need for the sublime company of evolved souls

or the company of souls in search of TRUTH (Sat Sangat).

Keeping regular company of and being involved in the service of spiritually elevated souls with a keen desire for sewa, automatically make the mind attach itself to Simran. That is why we have been reminded in GURBANI.

12.1 Lord's meditation is attained in the Saints' society. All the wealth, O Nanak are in God's love. 262

SIMRAN-LEKH NUMBER-5

2009-10-11T08:16:00.000-07:00

SIMRAN LEKH NUMBER-5

GURBANI VICHAR - SIMRAN - PART 5

In simran 'attention' has special importance -therefore, it is necessary to discuss it in detail.

When we give our attention to something, our mind relates to it or has communion with it and there is some give and take of good and bad influence.If we are not interested in something, we are unable to concentrate on it and then it has a very superficial influence on us.In other words there is no communion or sharing thus there is no give and take.

This can be further explained through some examples.In homes when there is kirtan or path over the radio or through tape recording, members of the family are more often involved in their domestic chores or absorbed in their conversation.

In the same way when we do simran or path ourselves our consciousness is involved with various other thoughts and due to this our attention is not on Gurbani.

The general'sangat' has the same complaint i.e. the mind doesn't settle in simran.

When our consciousness or attention is not in gurbani or simran, we are not enjoying the company of gurbani. Due to this, we are unable to be in communion with the deep,internal and spiritual benifits of it. In this way we are without the company of the high, pure and divine gurbani and as a result we are deprived of the 'touch- stone'effect of it.
In other words without consciousness or attention whatever religious actions or duties we perform - they are being done in absentia.

2

Therefore we don,t derive full benifits from the satsangat and remain deprived of the spiritual benifits of gurbani's path,kirtan and simran.

This is the reason why compared to previous times despite an increase in
religion
religious books
religious temples
religious propogation
holy assebblies
worship
singing hymns
penance
rituals

etc, there is no change in our mental and spiritual state of mind on the contrary our mental state of mind is sinking even more than before.

Without awareness or attention our life is lifeless or it is just like matter. Therefore, human beings are unable to share among themselves the subtle,mental and spiritual strengths in the sangat. There is no give anbd take (of good influences).

3

This consciousness is the one that differentiates human beings from animals. In human beings this 'consciousness' is very acute, sharp and has subtle feelings - for this reason they can acquire lofty and pure love feelngs and enjoy them in the company of the sangat. But in animnals this consciousness is low and not well developed - it is incapble of acquiring subtle spiritual feelings.

Our attention is attracted according to our interest. From many previous lives our mind has been detached from the divine world and is deeply absorbed in the material world. Therefore it is imcapable
of acquiring subtle love feelings.

In other words without the divine consciosness has become like that of animals - coarse and gross.

Gurbani suggests the one and only method of changing this animal instinct or low consciousness to make it higher and better and subordinate it to the soul within and that is -

4

'Sat sangat or the assembly of spiritually awakened souls.

Directing a thought to something or to a point is called attention.

Attention is compulsory for the material and spiritual progress or success.

If our concentration on something we are doing is deep, one pointed 'to the point of a needle', then the result will be beautiful,
substantial and benificial.

Without concentration none of our plans, thoughts, discussions or work can be successful.

Work carried out with a superficial mind will be

incomplete
wrong
without benifit
harmful
trouglesome

In the same way religious recitals,worship and rituals without attention are also

hollow
joyless
without feeling
withoutbenifit
dead methods

5
Guru Nanak, not joining the kadhis in their prayer in Sultanpur because they were not concentrating, is an illustration is an illust
ration of this point i.e. our religious actions and rituals without concentration are fruitless.

To communicate by telephone it has to be connected to a specific number. If this number is unobtainable or if the receiver is not lifted, then between the two sides there will be no

converstaion
sharing
exchange
business

Exactly in the same way, if while reading-worshipping and meditating in our mind or the concentration is not pointed or focused, then, we will be deprived of the innate, deep and very subtle meaning of gurbani and the touchstone effect of simran will not take place.

For this reason we are again and again urged and ordered to:

6

In gurbani warning is given as follows regarding the condition of the mind without attention or concentration:

Our materialistic life is a special and practical example of such a situation.
A human being in his ego of doubt and delusion has forgotten his source,God, from many previous lives and is stuck in the quagmire of love and illusion of this world. He is absorbed in the second love (materialism).

7

From many previous lives we have been so absorbed in this false materialism that our lives have become a form of materialism itself.Therefore our

thoughts
imagination
thinking
wishes
hopes
love
desires
faith
trust
company
trade
religious actions
labour

or our whole lives are intensely coloured by love of materialism for which reason our

awareness
attention
insight
tendency
contemplation

have penetrated this false materialism unconsciously, spontaneously and unintentionally to the point that it has become impossible for our attention to come out of it.

8

In us this false materialism's

awareness
thought
attention
manifestation
faith
tendency
contemplation

etc manifested from many previous lives because of

the company or association of materialism
thinking of materialism
rememberism materialism
practising materialism

to the extent that it has become ingrained in us and materialistic consciousness has become our life style. In this materialistic life
we ahve been

born
living
wandering
carrying out deeds
facing the consequences
dying
falling into the hands of
yamas
being born again

9

We carry out many religious actions such as reading religious scriptures and worshipping, to purify our mind - but according to our inclinations we end up by becoming even more polluted than before.

In this way,despite reading of scriptures and worshipping, our mental assesment has moved into debtor balance and the decline is continuing.

When our attention goes to some lowly thought or matter, we should immediately direct our mind towards higher and positive side. But our mind passing through the polluted circle of materialism has become powerless. For this reason it is extremely difficult to redirect the mind's tendency or attention from low side to the higher side.

This opposite procedure or spiritual change is a very long and difficult 'play'which can be easily and quickly achieved in the sustained company of blessed beloved - gurmukhs and spiritually endowed souls or society of divine souls accompanied by a desire to serve.

When we are unsuccessful in completing a task despite all our efforts, we then look towards some other power or support. In the same way when our mind is beyond our control, we need to have the protection or support of powerful divine group or the company of spiritually elevated souls.

10

For this reason in Gurbani we are repeatedly urged to be in the holy company of the satsangat.

Our earth has strong gravity which pulls everything towards it.

This gravity works up to many miles around the earth. Beyond that there is limitless space where there is no gravity. If anything reaches this space, it always remains there.

In this universe there are many planets and stars like our earth. Around them, just like the earth there is varying degree of gravity.When something leaves space and enters the surrounding area of another planet, the gravity of this planet attracts it towards itself.

For example, scientists lhave have researched that the planet moon has its own gravity and whatever thing enters the moon's

11

atmosphere it gets pulled towards its centre.

Exactly in the same way our mind automatically gets pulled towards materialism by its powerful gravity. This is the reason we unknowingly suffer all our lives by diving into the materialistic world...

To recognise and understand the materialistic circle's gravity or pull and to come out of it, intutional knowledge and divine light are needed.Assembly of spiritually elevated souls or satsangat are needed as support to come out of this circle. Whenever our mind moves away from the sadhsangat , the materialistic circle's gravity overpowers us and we begin to dive in the materialistic ocean of fire and grief.

Seekers have been heard saying that while they are in the surroundings of sadhsangat, their mind remains focussed and their attention is in simran and naam-bani.But as soon as they move away from the sadhsangat, at one, unknowingly and automatically the mind is pulled towards materialism and we are deprived of the divine meanings of Naam-bani simran.

In other words with the motivation of the sadhsangat, the focus of our attention can soar in the sky of divine blissfulness of the spiritual world.

In contrast to this the moment we come out of the spiritual aura of sadhsangat,according to the baser habits and polluted tendencies of our subconscious our attention gets pulled towards towards the materialistic world.

For this reason gurbani strongly urges that the minds attention should be diverted to Naam-bani-simran in the company of spiritually awakened souls.

12

This materialistic world or spiritual circle is not a separate country territory or planet.It is the subtle stage of the ups and downs of mental excitements which only rare souls know and recognise

Sadhsangat's

protection
incentive
leadership
help

are taken to direct the mind's attention or concentration -thought- towards the spiritual world. Such action taken by th

LEKH NUMBER-80 SANGAT PART-3

2009-03-07T03:07:00.000-08:00

LEKH NUMBER-80 SANGAT PART-3

The Timeless Being has created this ‘universe’ or the ‘grand drama’ through His ‘Word’ or ‘Command’ and joyfully delights in seeing it Himself.

1 The Commander, by His Command, leads us to walk on the Path.
O Nanak, He blossoms forth, Carefree and Untroubled. 2

2 As He commands, so they exist.
He watches over all, and contemplating the creation, He rejoices. 8

3 You watch over Your Creation, and through Your All-powerful Creative Potency, You cast the dice. 71

4 The Lord Master beholds His work, and contemplates His creative potency. 580

5 The Beloved Himself beholds, and rejoices; God Himself works wonders, and beholds them. 605

6 The One who created, and attached the mortals to pleasures, sits alone, and watches this. 722

7 You gaze in delight upon the one arena of the world, and enjoy all the pleasures. 1081

Children make dolls and clothes to play with them with joy and delight and then they themselves destroy them. This ‘play’ of the children is symbolic of the creation of the Divine ‘grand drama’.

8 You Yourself created the entire universe, and having fashioned it, You Yourself shall destroy it all. 11

9 Dhadha: He Himself establishes and disestablishes; as it pleases His Will, so does He act. 433

L80-1
1 He destroys, and having destroyed, He creates; by His Order, He adorns us. 579

2 You are all-powerful, to form and break; You create and destroy all. 1102

The only difference is that the dolls-dresses made by children are ‘lifeless’ – but the Timeless Being putting His ‘Light’ in this created ‘beings’ has threaded them in the ‘fibre or yarn of His ‘life-current’ or ‘Naam’.

3 the whole creation is strung on Your thread. 268

4 The Naam is the Support of all creatures.
The Naam is the Support of the earth and solar systems......
The Naam is the Support of the Akaashic ethers and the nether regions.
The Naam is the Support of all bodies.
The Naam is the Support of all worlds and realms. 284

5 Upon Your thread, You have strung the whole world. 292

6 He Himself is the thread, and He Himself is the many beads; through His Almighty Power, He has strung the worlds. 605

All the ‘beings’ are threaded in this love-cord’ of ‘life-current’ or ‘Naam’ and through this ‘love-cord’ they

are connected
have interaction
maintain communication
keep company

with one another and with the Timeless Being.

It is through this ‘string of Naam’ or spiritual ‘yarn’ that there is this

pull of love
cord of affection
yearning for affection

among the beings themselves and with the Timeless Being which results in spiritual

partnerships
transactions
interactions
benefits.

1 God is everything, God is everything. Without God, there is nothing at all.
As one thread holds hundreds and thousands of beads, He is woven into His creation. 485

2 He has strung all on only one thread; He has infused His Light in them. 518

3 He Himself is the thread, and He Himself is the many beads; through His Almighty Power, He has strung the worlds. 605

Through the

consciousness
attention
memory
meditation
belief
faith filled desire
love of one’s inner being

and with the ‘life-current’ or ‘Naam’ man’s spiritual –

connection
interaction
partnership
company
transactions

sprout
grow
flourish
become ingrained
In other words

the feeling
the belief
faith-filled desire
innate love of the self
awareness

in our mind about the existence of the Timeless being or ‘Naam’ can only be possible through our ‘consciousness’ or ‘attention’.

Even in the 8.4 million life-forms, the ‘life-current’ or ‘Naam’ is ‘fully pervading and permeating’, but the ability of their consciousness to feel is ‘crude’ and ‘low’ and for this reason it is not possible for them to feel and believe the ‘life-current’ pervading and permeating in their innermost consciousness.

In comparison with the 8.4 million life-forms, man’s consciousness or the
power to feel is very subtle and sharp as a result of which his ‘consciousness’ can experience the delicate divine desires and enjoy their spiritual relish and ‘innate self-love’.

When the power of feeling or ‘consciousness’ in us becomes crude or low, then we become like ‘animals’ and like animals we become subordinate to our subconsciousness and low thoughts and unknowingly we indulge in low, base acts.

1 Those who do not listen to the Praises of the Lord of supreme bliss,
are worse off than beasts, birds or creeping creatures. 188

2 Forsaking the jewel, they are engrossed with a shell.
They renounce Truth and embrace falsehood.
That which passes away, they believe to be permanent.
That which is immanent, they believe to be far off.
They struggle for what they must eventually leave.
They turn away from the Lord, their Help and Support, who is always with them.
They wash off the sandalwood paste;
like donkeys, they are in love with the mud. 267

1 The manmukh is blind; he does not like the Guru's Teachings.
He has become a beast; he cannot get rid of his egotistical pride. 1190

2 The faithless cynic does not submit to the True Guru; the Lord makes the non-believer wander in confusion.
The waves of greed are like packs of dogs. The poison of Maya sticks to the body-skeleton. 1312

Many a time under the influence of our base desires, we indulge in acts which are even lower than those of animals and suffer the consequences.

3 Like the mad dog running around in all directions,
the greedy person, unaware, consumes everything, edible and non-edible alike. 50

4 Attached to duality, the foolish, blind and stupid people waste away and die.
Like worms, they live in manure, and in it, they die over and over again. 85

5 The false are called pigs and dogs.
They bark themselves to death; they bark and bark and howl in fear.
False in mind and body, they practice falsehood; through their evil-mindedness, they lose out in the Court of the Lord. 1029

6 Cursed is the food, and cursed are the clothes, of those who are attached to the love of duality.
They are like maggots in manure, sinking into manure. In death and rebirth, they are wasted away to ruin. 1347

7 O Nanak, they are donkeys; they are very proud of themselves, but they have no virtues at all. 1246

In this way we ‘forget’ the Timeless Being and the feeling or belief of ‘life-current’ of ‘Naam’ evaporates or becomes ‘superficial’ as a result of which man’s ‘conscious-connection’ with the divine realm breaks and our

partnership
company
interaction

with the life- current of ‘Naam’ cannot take place

and we become deprived of our Divine inheritance.

Coming out of the ‘love-cord’ of Divine realm, ‘man’ becomes separated from the other beads of the spiritual ‘rosary’ meaning he is separated from the ‘consciousness’ of the guru-orientated beloveds and therefore no

interaction
sharing
company
transactions
dealings

are possible with their dynamic Divine ‘personality’ in the innermost consciousness’.

Thus through ‘forgetting’ and breaking away from the spiritual ‘source’ or ‘Naam’ and ‘sangat’ (company) – he regards himself as a separate entity in the materialistic realm – as a result of which he feels the loneliness (a sense of unconnectedness).

1 Those who lack the Company of the Holy, remain all alone. 135

2 The soul-bride who is without her beloved Husband is all alone. 244

3 O Nanak, those who do not think of the Guru, and who think of themselves as clever,
shall be left abandoned in the field, like the scattered sesame. 463

4 My own evil actions have kept me separate from Him; why should I accuse anyone else? 136

5 The self-willed manmukhs are forever separated from the Lord; no one is with them. 1258

6 The lonely soul-bride suffers in the pit of the world.
She has no companions, and no friends. 794

For example as long as a ‘bead’ is threaded in the rosary, it is a ‘member’ of the ‘family’ of beads of the rosary and it contributes towards the beauty, greatness, value of the rosary as a whole. But one lonely bead separated from the ‘rosary’
does not have any greatness or value; on the contrary, it worries and suffers the self-created ‘loneliness’.

In this way when man is threaded in the ‘love-cord’ of ‘Naam’ he is ‘shareholder’ of all the virtues and greatness of the spiritual realm and is a member of those threaded in ‘Naam’, namely the company of truth-seekers, holy groups. In other words he is a member of ‘Nanak’s family’. Thus through their Divine company he participates in spiritual transactions and benefits (accordingly).

1 Their bodies and minds blossom forth in the Lord; they have the companionship of the Holy Saints. 135

2 Sit in peace, O Saints, with the family of friends.
Earn the wealth of the Lord, which is beyond estimation. 185

3 My dealings are with the Saints, and my business is with the Saints.
I have earned the profit with the Saints, and the treasure filled to over-flowing with devotion to the Lord. 614

4 I am unworthy; no one gives me sanctuary. But in the Society of the Saints, I merge in God.
Says Nanak, the Guru has revealed this miracle; within my mind, I enjoy the Lord, Har, Har. 1018

5 O Nanak, singing the Glorious Praises of the Lord, the true profit is obtained; in the Sat Sangat, the True Congregation, the fruit of Truth is obtained. 1040

6 As the diamond interlaced with other diamonds goes in the company of jewels, likewise the mind-diamond intertwined with the diamond like Guru Word goes in the string of the holy congregation. VBG 6/9

7 These, all fellow disciples of the Guru, are like the jewels of a string.VBG11/27

8 The Sikhs of the Guru are pearls who are strung in the garland in the form of
congregation. VBG15/16

Dangerous criminals are imprisoned in solitary cells. The ‘loneliness’ (in the solitary cell) is very painful and unbearable.

In the same manner when ‘man’ – breaks away from ‘Naam’ and enters the materialistic realm, then the chronic disease of ‘egotism’ or the ‘doubt-fallacy’ of ‘duality’ embraces him and he becomes imprisoned in the ‘solitary cell’ of ‘me-mineness’ and all his life, he burns in the ‘fiery guilt ocean’ of anxiety, worry-fear-dread.
1 Those who are separated from the Lord do not dwell in peace, O sister. 136

2 Without the Guru, they wander around crying out in misery; in the love of duality, they are ruined. 513

3 One who forgets the Creator Lord, suffers sorrow and separation. 760

4 Separated from the Lord, how can any living being live?.........
Those who forget my Beloved Lord are dead and dying. 1269

One who is immersed in attachment – materialism does not like lofty-pure ‘holy company’. If he goes imitatively (following what others do) or attends the traditional ‘sangat’, he does not get any benefit due to his lack of faith-filled-desire.

5 Those who have hearts as hard as stone, do not sit near the True Guru.
Truth prevails there; the false ones do not attune their consciousness to it.
By hook or by crook, they pass their time, and then they go back to sit with the false ones again.
Falsehood does not mix with the Truth; O people, check it out and see.
The false go and mingle with the false, while the truthful Sikhs sit by the side of the True Guru. 314

6 Planting the seeds in the rocky soil, how can one reap a profit?
The self-willed manmukh is not pleased with Truth; the false are buried in falsehood. 419

7 True is the Banker, and True are His traders. The false ones cannot remain there.
They do not love the Truth - they are consumed by their pain. 755

8 The Lord's people are good and sublime; the unfortunate ones do not like them at all.
The more the Lord's exalted servants speak of Him, the more the slanderers attack and sting them. 881

9 He burns in tremendous sexual desire, unresolved anger and desire.
He never joins the Saadh Sangat, the Company of the Holy. 1252

10 Kabeer, the sinner does not like devotion to the Lord; he does not appreciate worship.
The fly abandons the sandalwood tree, and goes after the rotten smell. 1368

11 Whilst listening to the shabad in the sadh-sangat, one does not walk upon the path of the Guru-orientated,
In spite of their white apparels (i.e. their physical presence in the sadhsangat) they obtain no fruits, no benefits VBG17/3
When the ‘remembrance’ of the Timeless One exits man’s consciousness or becomes loose and the ‘belief’ (in God) decreases, then the ‘me-mineness’ of egotism and the ‘second-love prevail and flourish. Through this ‘second love’ and ego-ridden consciousness –

me-mineness
selfishness
jealousy
duality
enmity
opposition
lust
anger
greed
attachment
pride

etc., and all materialistic vices automatically emerge and cling to man with the ‘practice’ of which the ‘fungus of illusion’ and materialistic dirt’ creep on to our mind and we distance ourselves even more from the spiritual realm and become unfaithful.

Because everyone’s materialistic thoughts, understanding, faiths are different, our ‘experiences’ of life are also distinct and the colouring or our subconsciousness too is different.

Due to this
the thinking
the understanding
the thoughts
the beliefs
the interests
the wishes
the hopes
the tastes
the actions
the religions
the rituals etc

of the ego-ridden beings detached from the “Naam’ are varied and there is difference or disparity in every aspect of their lives. Due to this ‘difference’ it is inevitable for men to have

disagreements
debates
quarrels
fights
murders
oppression

among themselves – the proof of which is seen clearly in our –

hearts
homes
families
relations
educational institutions
religious institutions
religions
government departments
communities
countries
In other words as long as the inclination of our mind has a spiritual bent or tendency, on becoming intoxicated in the ‘unstruck melody’ of Naam, we remain beaded in the ‘love-cord’ of the Timeless Being, and being’ in tune’ with the ‘command’ or Divine ‘Will’, we, (while being) in the company of our fellow-associates or seers, saints, beloved gurmukhs, highly evolved beings, partake in the

sharing
interacting
transacting
dealing

of ambrosial food or ‘Naam’, and deriving benefit we enjoy the spiritual bliss.

Contrary to this – coming our of the Divine ‘love-cord’ and forgetting the Timeless being, we become deprived of the true-pure spiritual company of the holy, and becoming ‘self-willed’, we suffer by dying, taking rebirth and experiencing in the ‘grievous ocean of grief’ and the dreadful difficult boundless ocean’ of the materialistic realm.

1 He does not join the Saadh Sangat, the Company of the Holy, and he suffers in terrible pain through countless incarnations. 77

2 One who does not obtain the Association of the True Guru, is a most unfortunate sinner; he is consumed by the Messenger of Death. 494

3 The body is tied up with emotional attachment, disease and sorrow, and so it is lured into countless reincarnations.
He finds no place of rest without the Saadh Sangat, the Company of the Holy; to whom should he go and cry? 532

4 He does not enjoy celestial peace in the Company of the Holy, and there is not even a bit of sweetness on his tongue.
He calls his mind, body and wealth his own; he has no knowledge of the Court of the Lord.
Closing his eyes, he walks in darkness; he cannot see the home of his own being, O Siblings of Destiny.
Tied up at Death's door, he finds no place of rest; he receives the rewards of his own actions. 596

world
1 Without the Saadh Sangat, the Company of the Holy, one dies wandering around in confusion, performing all sorts of rituals.
O Nanak, all are bound by the attractive bonds of Maya, and the karmic record of past actions. 928

2 The self-willed manmukh comes, and the self-willed manmukh goes.
The manmukh suffers beatings again and again.
The manmukh endures as many hells as there are; the Gurmukh is not even touched by them. 1073

Because of the Divine ‘light’ in the innermost consciousness of man, there exists unknowingly the hidden ‘pull’ of love-affection-fondness’ in the depths of his ‘consciousness’ or subconsciousness. For this reason even in the materialistic realm, men experience materialistic pull among themselves and social interaction takes place. This (state) is referred to as ‘attachment’. This ‘attachment’ exists among all the creatures of the universe. It is for this reason that animals, birds etc. live in ‘groups’ or ‘flocks’ and men live together as families in villages, towns in the form of a society.

3 I am a sacrifice to the One who has made emotional attachment sweet. 918

4 Emotional attachment to Maya wells up throughout the whole world, 1052

5 In this world, emotional attachment is spread all over. 1067

6 You entice and fascinate even the heavenly heralds, celestial singers, gods, mortals, beasts and birds. 1358

There is the pull of the ‘live-affection-fondness’ and ‘love- cord’ of the eternal Lord. this pull of love is comfort-giving, blissful and ecstatic.

Those Guru orientated beloveds participate in the ‘love-play’ of Divine affection have been respectfully given names such as ‘guru-‘ orientated’, ‘holy men’, ‘saints’, ‘devotees’, ‘ascetics’ etc. and

keeping company
interacting
sharing
transacting
having dealings

with these great souls is referred to in Gurbani as
‘sadhsangat’ or ‘satsangat’, (the company of the holy)

1 Come, dear friends, Saints and companions:
let us join together and sing the Glorious Praises of the Inaccessible and Infinite Lord. 104

2 Associate with the Saints, speak with the Saints, and keep your mind awake to the Kirtan of the Lord's Praises. 674

3 Join the Sat Sangat, the Lord's True Congregation; joining the Company of the Holy, sing the Glorious Praises of the Lord. 368

4 I serve, serve, serve, serve the Holy Saints; forever and ever, I do this.
The Primal Lord, the Great Giver, has blessed me with the gift of fearlessness. Joining the Company of the Holy, I sing the Glorious Praises of the Lord. 820

5 O Lord, my mind longs to meet with the humble servants of the Lord.
The sweet, subtle essence of the Lord is immortalizing ambrosia. Meeting the Saints, I drink it in. 881

6 The Lord's humble servant saves those who accompany him.
Their minds are sanctified and rendered pure, and they are rid of the pains of countless incarnations. 1207

7 Seated in the Society of the Saints, I chant the Lord's Praises. 1361

Contrary to this, gathering or interaction of men who have broken away from ‘Naam’s’ love of innate self or have turned away from the Timeless Being cannot be called a ‘sadhsangat’ or ‘satsangat’ because in such gatherings or interactions there is no reflection of spiritual ‘love of one’s innate self’ and there is an absence of the ‘touchstone-power’ of ‘Naam’.

One guru-orientated scholar has correctly written that in the absence of divine love of one’s innate self, to regard the gathering of those not imbued (in the Naam) as ‘sadhsangat’ or ‘satsangat’ is improper and a fallacy.

Such a gathering of un-imbued,self-willed men without ‘Naam’, immersed in materialism is reffered to in Gurbani as follows:-

8 Friendship with the self-willed manmukhs is an alliance with Maya......
The false bond does not last; it is like stones joined with mud. 954

1 Do not trust greedy people, if you can avoid doing so.
At the very last moment, they will deceive you there, where no one will be able to lend a helping hand.
Whoever associates with the self-willed manmukhs, will have his face blackened and dirtied. 1417

2 You are the constant help and support of the Saints, who behold You Ever-present.
Those who lack the Naam, the Name of the Lord, shall die, engulfed in sorrow and pain. 397

3 Kabeer, I have been ruined and destroyed by bad company, like the banana plant near the thorn bush.
The thorn bush waves in the wind, and pierces the banana plant; see this, and do not associate with the faithless cynics. 1369

4 The crow rubs and washes itself in the mud puddle.
Its mind and body are polluted with its own mistakes and demerits, and its beak is filled with dirt.
The swan in the pool associated with the crow, not knowing that it was evil.
Such is the love of the faithless cynic; understand this, O spiritually wise ones, through love and devotion. 1411

As an illustration, from the group of ‘dead bodies’, only stench which is offensive for the living, spreads.

Without ‘Naam’ and the love one’s innate self, the consciousness of men become very impure and low as a result which the ‘stench’ of materialistic odour sprouts from their interaction and dealings. This has very bad and deadly effect in their friends and companions, just like the ‘stench from corpses’ so much so that even in their ‘attachment-love’ there is some degree of ‘me-mineness’. Such worldly love or ‘attachment’ does get ‘heated’ and becomes the cause of suffering. For this reason materialistic love or ‘attachment’ is explained in Gurbani as follows:-

5 In this world, I have seen love to be false.
Whether they are spouses or friends, all are concerned only with their own happiness.
All say, "Mine, mine", and attach their consciousness to you with love. 536

6 The love of Maya is totally painful; this is a bad deal. 570

7 Attachment to Maya is totally false, and false are those who go that way.
Through egotism, the world is caught in conflict and strife, and it dies. 790

1 Those who have forgotten the Naam, the Name of the Lord - I have seen them reduced to dust.
The love of children and friends, and the pleasures of married life are torn apart.1006

2 Love and attachment to children and spouse is total misery and pain. 1238

Those who have forgotten the Timeless being and have become apostates are said to ‘dead’ in Gurbani.

3 Those who have forgotten the True One are miserable-they depart weeping and wailing.
Those who have not served the True Guru-why did they even bother to come into the world? 88

4 They alone are truly alive, whose minds are filled with the Lord.
O Nanak, no one else is truly alive; 142

5 Their bodies are corpses, without the Saadh Sangat, the Company of the Holy.
190

6 He is looked upon as a corpse, O Nanak, if he does not love the Lord God.253

7 Useless is the body of the spiritually blind, without the Name of the Lord.269

8 One who forgets the Lord is dead. 407

From this it is clear that men who are detached from Naam or the divine ‘love of one’s innate self’ are, from the spiritual point of view, ‘dead’ and therefore it is natural for the ‘stench of the dead’ to emanate or emit from their gatherings or companionship.

In the entire world –

suspicions
envy
hatred
jealousy
duality
enmity
opposition
arguments
fights
revenge
which are seen to be prevailing and flourishing are the reflection or manifestation of the stench of human ‘lifelessness’.

These ‘faithless’, ‘lifeless’ men who are detached form ‘Naam’ are themselves burning with anger or jealousy in the ‘fiery-grief-ocean’ of attachment-materialism and when they associate or interact with others, they pass on the spark or ember of fire of their attachment-materialism. In this way, the flames of the materialistic ‘fiery-grief-ocean’, increase in the ‘gathering’ of such people.

1 One who does not obey the Hukam, the Command of the Perfect Guru - that self-willed manmukh is plundered by his ignorance and poisoned by Maya.
Within him is falsehood, and he sees everyone else as false; the Lord has tied these useless conflicts around his neck.
He babbles on and on, but the words he speaks please no one.
He wanders from house to house like an abandoned woman; whoever associates with him is stained by the mark of evil as well. 303

2 The self-willed manmukhs are engrossed in emotional attachment to Maya; in the love of duality, their minds are unsteady.
Night and day, they are burning; day and night, they are totally ruined by their egotism.
Within them, is the total pitch darkness of greed, and no one even approaches them. 652

3 The self-willed manmukhs are deaf and blind; they are filled with the fire of desire. 1415

In actual fact:-
religious places
places of worship
seminaries
monasteries
prayers places
hermitages

etc. should be centres of divine virtues such as

purity
love of the inner Self
friendliness
calmness

mental coolness
spiritual life direction
divine praise
devotion
meditation.

But it is very sad and unfortunate that such pure spiritual centres have also been set on ‘fire’ with their own internal ‘fire’ by the so-called religious people who are detached from ‘Naam’ and even there:-

jealousy
duality
fanaticism
greed
anger
ego
fear
dread
impatience
apostasy

are prevailing and flourishing. The manifestation of this is clearly seen and heard everyday.

In our ignorance and apostasy while indulging in:-

low base desires
low thoughts
party politics
jealousy duality
enmity-opposition
self interest
desire for ‘posts’
hunger of leadership
expression of egotism,

we have made ‘religious places’:-

bases of duality
arena of egotism
sphere of anger
means of achieving self interest
means of obtaining materialistic benefit
arena of gossip
centre of slandering and back-biting
centre of partisan politics
centre for contentious issues
centre for seeking revenge.

It is regrettable that in the holy presence of Sri Guru Granth sahib Ji whom we regard as our spiritual head and ‘Guru’, we, in the ‘name of religion’ and contrary to the teachings of Gurbani, openly express our

jealousy-duality
enmity-opposition
greed
self interest
anger
egotism

and showing disrespect to ‘Guru Granth Sahib Ji’ we ourselves are (instrumental in) presenting and subjecting our religion to to a public display of grievance

Thus we carry our mental grievance or the ‘ember of fire’ to our religious places with us and spread the spark to one another. As a result in the holy religious places too
wave of greed
you-you, me-me
challenging shouts of egotism
partisan politics
contentious tension
taunts and gibes
arguments
fights
murders
taking revenge

etc. disdainful, horrible and distressing misdeeds continue to take place.

Bhai Sahib Bhai Gurdas Ji has described our religious grievances as follows:-

1.1 A fire outside a river can be doused with the water from the river; but if a boat in a river catches fire how can that fire be put off.

1.2 In the event of a attack from the outside one can run and take shelter in a fort; but if one is attacked and robbed in the fort itself then tell (me) where does one go for safety.

1.3 From for fear of thieves and robbers one can take refuge with a king; but if the king inflicts punishment then where does one go

1.4 (In the same way) in the fear of the web of materialism one can take shelter in the court of the Guru; but if even there materialism rears its ugly head, then where does one take shelter. BG Kebet 544

It is regrettable that the expression of religious grievance is carried out under the ‘cover’ of ‘satsangat’ or ‘sadhsangat’, the company of the holy. Linking the name of ‘satsangat’ or ‘sadhsangat’, the company of the holy, to this expression of religious grievance with is a serious error of our ignorance.

In the serious doubt-fallacy or illusion of external religion we, become

indifferent
careless
unaware
ignorant
complacent

and becoming (so-called) virtuous we remain deprived of the ‘love-play’ of the innate divine ‘path’ of the ‘satsangat’ or ‘sadhsangat’, the company of the holy which –

is true and pure
possesses divine ‘hue or colour’
possesses spiritual ‘relish’
possesses
possesses ‘silent love’
possesses the ‘cord of love’
possesses emotions of love
possesses ‘love of the innate Self’
possesses celestial music
possesses unstruck melody
possesses spiritual ‘life’
is alive and aware
possesses a ‘touch’ of spirituality
possesses a spiritual ‘pull’
possesses ‘Naam’.

This is not all; our so-called religious preachers and contractors of religion are keeping the simple prospective truth-seekers trapped in hollow, externally- orientated rituals.

One may remain silent and use his hands as begging bowls, and wander naked in the forest.
He may make pilgrimages to river banks and sacred shrines all over the world, but his sense of duality will not leave him.
His mind's desires may lead him to go and dwell at sacred places of pilgrimage, and offer his head to be sawn off;

but this will not cause the filth of his mind to depart, even though he may make thousands of efforts. 642

Practicing restraint by Hatha Yoga, the body wears away.
The mind is not softened by fasting or austerities. 905

This is clearly totally ‘bad or negative company’. To refer to it as ‘satsangat’ is being disrespectful to the words ‘sadhsangat’, the company of the holy.

To –

bestow or add colour or hue
sculpture or mould
fashion
transform or change
make or create

our entire life or personality, there is indeed one and only one method or way and that is
SANGAT, company

In other words, it is the ‘sangat’ that is capable of fashioning and transforming our life to make it:-

comfortable or painful
successful or fruitless
good or bad
spiritual or materialistic
soul-bound or bound in materialism
calm or restless
affectionate or hollow
live in high spirits or face a spiritless life
salvation giving or bondage giving
heavenly or hellish
seek the protection of face the mercy
the holy-feet or of Yam, the couriers of death
(filled with) remembrance or (one steeped in) forgetfulness
experience coolness face the fiery ocean of
of Naam or materialism
spiritually knowledgeable or live in doubt-fallacy
pure or impure or dirty
love the Self within or burn in jealousy
‘you only you’ or ‘me – mine’
guru-orientated or self – willed.

1 Kabeer, the mind has become a bird; it soars and flies in the ten directions.
According to the company it keeps, so are the fruits it eats. 1369

2.1 Just as wind at one brings in a shower;
but at another place it blows away the clouds.

2.2 Just as some drink water and the body remains free of disease;
But some upon drinking water get diseased and cry out in pain.

2.3 Just as the fire assists in the cooking of food and vegetables in a house;
But a fire that goes out of control in a house, burns and destroys it completely.

2.4 (In the same way), by being in the company of some emancipation is obtained;
whilst being in the company of some others jam, are lead by the couriers of death (to hell).
BG Kabet 549

LEKH NUMBER-79 SANGAT PART-2

2009-02-23T22:39:00.000-08:00

Lekh 79 Sangat Part 2

In the previous part of this Lekh it has been stated that the Timeless Being brought this creation into being in order —
to put a ‘share’
to incorporate ‘co-operation’
to have an ‘interaction’
to create a ‘play of love’
to string the ‘cord of love’
to tighten the cord of the ‘yearning of love’
to bear (the pangs of) the ‘separation of love’
to (experience) the wondrous joy
to lose the presence of the self in the communion
to (bring about the) completion of the ’play of love’

of His Divine ’Self Love’ - in which He, the ‘Being of Love’ through His ‘Shabad’ (Word) or ‘Hukam’ (Command), participates and witnesses on both sides – this astonishing, unspeakable, limitless ‘gigantic play of the Wondrous’ or the ‘drama of love’.

1 Having created the creation, He watches over it Himself, by His Greatness. 6

2 He Himself is the Enjoyer, and He Himself is the Enjoyment. He Himself is the Ravisher of all.
He Himself is the Bride in her dress, He Himself is the Bridegroom on the bed. 23

Playful is my Lord of the Universe; playful is my Beloved. My Lord God is
wondrous and playful.
The Lord Himself created Krishna, O my Lord of the Universe; the Lord Himself is the milkmaids who seek Him.
The Lord Himself enjoys every heart, O my Lord of the Universe; He Himself is the Ravisher and the Enjoyer. ......

He Himself created the world, O my Lord of the Universe; (cont. next page)

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the Lord Himself plays in so many ways! 174

1 Wherever I look, there You are. Save me, O Savior Lord!
You are the Giver, and You are the Enjoyer; You are the Support of the breath of life. 228

2 Secondly, He fashioned the creation; seated within the creation, He beholds it with delight. 463

3 He Himself creates and fashions the world, and He Himself keeps it in order.
Having created the beings within it, He oversees their birth and death.
Unto whom should we speak, O Nanak, when He Himself is all-in-all? 475

4 The rays of Divine Light have spread out their brilliant radiance.
Having created the creation, the Merciful Lord Himself gazes upon it. 1033

5 By the Hukam of His Command, He effortlessly created the Universe.
Creating the creation, He gazes upon His own greatness.
He Himself acts, and inspires all to act; in His Will, He pervades and permeates all. 1043

6 The Lord Himself plays, and He Himself watches; the Lord Himself created the creation.
O servant Nanak, that person who plays this game as Gurmukh, wins the game of life, and returns to his true home. 1185

7 The Lord Himself enjoys all pleasures; the Lord Himself is the Husband of Maya.
The Lord Himself gives in charity to the whole world, and all the beings and creatures which He created. 1315

In this divine ‘Play of Love’, on one side, the ‘Being of Love’ or the Timeless being is operating His ‘wondrous play’, and on the other side, among His own created beings He is bringing about or initiating

acquaintances
dealings
interactions
‘union’ or ‘group consciousness’
communications
partnerships
interactions
transactions.
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But ‘man’ engrossed in the doubt fallacy of materialism
has forgotten
has turned away
has become unaware

of his Creator, the ‘fountain-head’, his Divine ‘mother-father’.

1 Maya has spread out her net, and in it, she has placed the bait.
The bird of desire is caught, and cannot find any escape, O my mother.
One who does not know the Lord who created him, comes and goes in rein carnation over and over again. 50

2 Being in love with Maya, they do not think of the Lord. 111

3 This world is asleep in emotional attachment to Maya.
Forgetting the Naam, the Name of the Lord, it ultimately comes to ruin. 112

4 The love of Maya has displaced all their understanding....... 116

5 In power, youth and Maya, the Lord is forgotten; this is the greatest tragedy - so say the spiritual sages. 683

6 This Maya has made me forget Your feet, O Lord of the World, Master of the Universe.
Not even a bit of love wells up in Your humble servant; what can Your poor servant do? 857

7 This is Maya, by which the Lord is forgotten; emotional attachment and love of duality well up. 921

8 He works for the sake of Maya, but he never places his feet on the right path. He never even remembers the One who created him. 1151

9 The mortal is entangled in Maya; he has forgotten the Name of the Lord of the Universe. 1427

But even then, the Timeless Being or the ‘Love Being’, steadfast in His disposition or nature, ever continues to—

nurture
care and protect
cuddle
play
seek comfort of
seek the well being

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advise
counsel
admonish
trash
punish
bless
tie and pull the love cord
be mindful of
seek well being-ness

of even those who by virtue of being ‘His off-springs’ have turned away from Him.

1 So many endure distress, deprivation and constant abuse.
Even these are Your Gifts, O Great Giver! 5

2 Even the ungrateful ones are cherished by God. O Nanak, He is forever the Forgiver. 47

3 He ever cherishes and cares for all beings, but the fool does not appreciate any of His virtues 612

4 He cherishes us, and gives us sustenance; He does not lack anything. 677

5 He has cut away my bonds, and overlooked my shortcomings, and so He has confirmed His nature.
Becoming merciful to me, like a mother or a father, he has come to cherish me as His own child. 382

6 Like the child, innocently making thousands of mistakes
- his father teaches him, and scolds him so many times, but still, he hugs him close in his embrace.
Please forgive my past actions, God, and place me on Your path for the future. 624
7 You destroy millions of my sins, and teach me in so many ways.
I am so ignorant - I understand nothing at all. Please honor Your innate
nature, and save me! 674

8 He saves even the ungrateful; my God is forever merciful. 898

9 God lifts him up and pulls him out of the deep, dark pit, and attaches him to the hem of His robe. 966

10 That mortal, whom no one can protect - You bless him with Your Support, O Lord. 1202

11 The compassionate one is merciful to the hapless; He looks at our flaws, but fails not to give. Akal Ustaat 243

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This means that the Timeless Being is such a ‘pinnacle of Belovedness’ that (despite) our

‘mistakes’
‘ignorance’
‘foolishness’
‘self-orientatedness’
‘fallacies’
‘shortcomings’
‘sins’
filthiness
‘apostasy’

that are in us, He with His divine innate nature of

being the ‘purifier of the sinners’
being ‘unmindful of our shortcomings’
being the ‘endurer of our ignorance’
being ‘forever benevolent’

is
always present
at hand
in communion
ever caring
nurturing
the provider of our daily bread
concerned about our well being
loving
pulling

(even those of) us who have turned their backs towards Him and in the
innate self within He keeps nudging us with tugs of love.

In other words — in the creation —

On one side the ‘play of love’

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is being played and despite the presence of innumerable human beings only some rare being is capable of taking this divine ‘play of love’ to its successful conclusion.

For this reason rare indeed are the ‘guru-orientated beloveds’ who are the players of this divine ‘play of love’.

1 O servant Nanak, this is such a difficult game; only a few Gurmukhs under stand it! 219
2 The Natural Speech of God is so very sweet.
How rare is that person, who sees it with his eyes. 739

3 The Unspoken Speech, the state of Nirvaanaa - how rare is the Gurmukh who understands this. 844

4 One whom the Lord Himself blesses with loving devotional worship,
is very rare in this world. 867

5 Joining with God's companions, I have begun to play. 1180

6 Only a rare gurmukh (Guru orientated being) can bear the unbearable power of even one drop of the cup of love.
The Guru himself sees the imperceptible Lord who is not visible to others. VBG 26/13
7 Rare are (the Sikhs) in the world who being filled with love swim like fish...
(Thus becoming gurmukhs) they taste the fruit of joy. VBG 28/17

The Timeless Being’s ‘cord of love’ or ‘life-current’ is infused and brimful within the beings and through this ‘life-current’ or ‘shabad’ (word) those beings
take birth
keep alive
keep living
keep thinking
keep seeing
keep talking
keep doing things
keep facing the consequences.

Despite this, about this internal divine ‘presence’, man -

is uninformed
has no awareness
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has no realisation
has no knowledge

1 You are present everywhere. I had thought that You were far away.
Whatever I do, I do in Your Presence.
You see all my actions, and yet I deny them.
I have not worked for You, or Your Name. 25

2 The Lord is pervading within and beyond, and yet people think that He is far away. 47

3 Kakka: You wander around in sexual desire and anger, you fool; attached to possessiveness, you have forgotten the Lord. 435

4 One bed is spread out for the bride and her Husband Lord.
The bride is asleep, while her Husband Lord is always awake. 737

5 The fool does not understand the Creator Lord; instead, he thinks that he him self is the doer. 813

6 Forgetting the Lord who formed, fashioned and embellished me, I have be come attached to another. 856

7 He is with all, but he cannot be found; the fool does not know His taste.
Intoxicated with the wine of Maya, the mortal babbles on about trivial affairs; giving in to the illusion, he cannot meet the Lord. 924

8 Forgetting the Naam, the Name of the Fearless Lord, he becomes attached to Maya. He comes and goes, and wanders, dancing in countless incarnations.1099

The ability of things to sense the power of electricity depends on their
conductivity. This receptivity depends on the composition and the sensitivity of different things.

‘Wood’ or ‘rubber’ have very low or almost no conductivity.

Some things have medium conductivity.

Some things have high conductivity.

In the same way ‘divine electric current’ or ‘Shabad’ is infused and brimful within every ‘being’..... but our mind, under the influence of materialistic hue

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it has become so rusted or corroded that it has lost the capacity to—

feel
know
discover
be aware
acquire
associate
experience
share
interact
benefit
enjoy

the ‘infused-brimful’ divine electric current of ‘life current’ or ‘shabad’ within itself.

What this means is that we, by virtue of our mental

forgetfulness
doubtfulness
ignorance
mind-orientatedness

despite
having within
operating within
being the life support
being infused and brimful

in the innate self day and night with the divine ‘light’, ‘shabad’ or ’naam’,

yet we cannot

communicate
keep company
relate

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cooperate
interact
carry out transactions

with it — thereby causing us to be divorced from divine virtues and rendering us incapable of deriving benefit from our spiritual ‘heritage.

1 Your Beloved Husband is now manifest before you in your own home, but you are separated from Him, and you suffer such pain! 234

2 The Lord is Ever-present; one who deems Him to be far away, dies again and again, repenting. 395

3 He rests in the bed of my mind, but I cannot see Him with my eyes. Unto whom should I tell my sufferings? 482

4 The bride and the Groom dwell together.
They lie upon the one bed, but their union is difficult. 483

5 She who does not know her Husband Lord, the Architect of karma, is deluded by falsehood - she herself is false. 583

6 O foolish and ignorant soul-bride, why are you so proud?
Within the home of your own self, why do you not enjoy the Love of your Lord? 722

7 She may be very clever, but this does not please her Husband Lord.
Attached to Maya, she is deluded by doubt. 750

8 Abandoning her Husband Lord, she sleeps, and does not appreciate His Worth.
Leaving her Husband Lord, she sleeps, and is plundered by her faults and de merits. The night is so painful for this bride. 1111

9 The soul-bride and the Husband Lord live together as one, but the hard wall of egotism has come between them. 1263

Between both conditions of life or -

forgetfulfulness or remembrance
bad company or good company
mind-orientated or guru-orientated
distress or happiness
hell or heaven

the crucial point is our consciousness.

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If our consciousness ‘connects’ with materialism or ‘’doubt-fallacy’ then we become ‘manmukh’ or mind-orientated and we forget the divine ‘realm’ - but if our consciousness connects with spirituality then divine consciousness begins to get ingrained with us.

The divine consciousness acquired through the company of the holy or the ‘discerning-intellect’ is the one that is going to carry out the

discerning
giving of direction
contemplating
meditating
taking of action

of mental or spiritual ‘life’ or ‘good’ or ‘bad’ company.

Joining the Saadh Sangat, the Company of the Holy, my understanding is
refined. 377

2 It is the most sublime contemplation, to speak of the Lord of the Universe in the pure Saadh Sangat, the Company of the Holy. 459

3 Joining the Sat Sangat, the True Congregation, discriminating understanding is attained. 481

4 In the Saadh Sangat, the Company of the Holy, Nanak has obtained under standing; singing the Kirtan of the Lord's Praises is his only support. 498

5 The filth of evil-mindedness is totally washed away; joining the Sat Sangat, the True Congregation, one is blessed with understanding. 881

6 By the kindness of the devotee, the intellect is enlightened, and pain and evil- mindedness are eradicated. 1081

7 Wisdom, understanding and awareness are found in the Name of the Lord. In the Sat Sangat, the True Congregation, embrace love for the Guru. 1256

The spiritual knowledge accumulated through the consciousness of the ‘light’ or ‘shabad’ of the innate self within is call intuition.

Intuition introduce us to the realisation and knowledge of the bounteous spiritual realm.

Intellectual knowledge can only give us the realisation or knowledge of the limited materialistic realm.
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Between both these types of ‘knowledge’ - (namely)

intuitional spiritual knowledge (and)
intellectual materialistic knowledge

lies the cord of ‘consciousness’.

If the cord of our consciousness or ‘attention’ is connected with the divine sangat, the holy gathering, (that is it) is ‘soul enlightened’, then that (gathering) is called the ‘sat sangat’ (the company of truth) and our consciousness begins to acquire the ‘hue’ of spirituality and we become sadh-sant-bhagat gurmukh.

On the other hand if the cord of our consciousness or attention is entangled in materialistic doubt-fallacy then that (state) is referred to as ‘negative company’ or corrupt company. In this state we get detached from the spiritual realm and become mind-orientated-worldly-materialistic.

Between these two levels or stages, man’s
‘consciousness’ or ‘attention’
and
(his) interaction or ‘company’
predominates and prevails.

(The presence of) ‘consciousness’ or attention is vital to achieve complete success in any action.

When the mortal is of one mind - whatever he dedicates it to, in that he is
successful. 303

In the same way, to reap the full benefit of a ‘communion’ or ‘company’, for ‘cooperation’ or ‘interaction’ to take place, ‘consciousness’ or ‘attention is absolutely needed.

Without attention or consciousness ‘cooperation’ or ‘interaction’ is not possible.

This point is elaborated upon with a few examples.

Through radio and tape recorder kirtan and recitation of spiritual text is going on, but every person in the household or
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member is absorbed in his or her household matters or is engaged in conversation. The intention was to enable the paath and kirtan to reach via loud-speakers and other means to as many listeners as possible at homes but because our mind is engrossed in some other matter, ‘our attention’ is not on the kirtan or gurbani.

In the same way when we are reading Gurbani or doing simran our ‘consciousness’ is involved in so many other ‘thought’ and this is the reason why our attention does not dwell in Gurbani.

The general sangat too has this complaint that their mind does not get absorbed in Gurbani.

When our consciousness or ‘attention’ is not focused in Gurbani or simran then we are not in ‘communion’ with Gurbani. This is the reason why we cannot get linked or connected with the innate spiritual messages of Gurbani and there is no ‘association’ or ‘interaction’ between us and Gurbani. In this way the lofty and pure ‘communion’ does not take place with Gurbani and we remain divorced from the ‘touch-stone power’ of Gurbani.

In other words without ‘consciousness’ or attention, whatever we do, is done in a state of ‘inattention’ — in a state of ‘absenteeism’. That is why we cannot derive the full benefit from the ‘sadh sangat’ or ‘sat sangat, the company of the holy and we remain divorced from the benefit of reading, singing, and contemplating Gurbani.

This is the reason why when compared with the earlier times, nowadays despite the enormous increase in—

religion
religious texts
religious temples
religious propagation
holy religious gatherings
reading of Gurbani
worship

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kirtan (singing of Gurbani verses)
meditation
stringent discipline
rites and rituals

no change has come in our mental and spiritual state, infact our mental personality continues to decline.

1 The Pandits, the religious scholars read, but they do not taste the essence.
In love with duality and Maya, their minds wander, unfocused. 116

They do not listen to the Lord's Praises, and they do not sing the Lord's
Glories, but they try to bring down the sky with their talk. 332

3 He says one thing, and does something else.
There is no love in his heart, and yet with his mouth he talks tall. 269

4 Journeying to sacred shrines of pilgrimage, I see the mortals acting in ego.
If I ask the Pandits, I find them tainted by Maya. 385

5 You may stand and recite the Shaastras and the Vedas, O Siblings of Destiny, but these are just worldly actions.
Filth cannot be washed away by hypocrisy, O Siblings of Destiny; the filth of corruption and sin is within you.
This is how the spider is destroyed, O Siblings of Destiny, by falling head-long in its own web. 635

6 He may remain devoted to worship and adoration, bowing his forehead to the floor, practicing the six religious rituals.
He indulges in egotism and pride, and falls into entanglements, but he does not meet the Lord by these devices. 642

7 In his heart there is deception, and yet in his mouth are words of wisdom.
You are false - why are you churning water? 656

8 Some people try to deceive the world by closing their eyes and holding their nostrils closed. 662

9 He wears religious robes, but he does not practice Truth.
He says that he has found the Mansion of the Lord's Presence, but he cannot even get near it. 738

10 The one who lacks spiritual wisdom sings religious songs.
The hungry Mullah turns his home into a mosque.
The lazy unemployed has his ears pierced to look like a Yogi.

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Someone else becomes a pan-handler, and loses his social status. 1245

1 But not joining the Sangat, and committing actions in egotistical pride, is like drawing out clean water, and throwing it in the mud. 1309

Without ‘consciousness’ our life is like dead matter. For this reason the subtle mental and spiritual presence and getting together - ‘communion - sharing - ‘interaction’ between beings cannot take place.

Between human beings and animals the ‘difference’ lies in this consciousness. In human beings the consciousness is extremely sharp, intense, made up of subtle feelings — that is why it (the consciousness) can absorb spiritual feelings of love and experience them — but in animals the consciousness being coarse, cannot ‘experience’ the subtle spiritual vibes.

The extent to which our mind’s attention gets pulled (directly) depends on the (degree of ) interest we show. Over numerous births our mind is
‘divorced’ from the spiritual realm and being engrossed in the materialistic realm it is incapable of experiencing the subtle spiritual feelings of love.

In other words our consciousness has now become similar to that of animals.

2 Those who do not listen to the Praises of the Lord of supreme bliss,
are worse off than beasts, birds or creeping creatures. 188

3 They belong to the human species, but they act like animals. 267

4 Without the Sangat, the Company of the Holy, all remain like beasts and
animals. 427

5 You are lured by the tastes of the tongue and sex organs.
You have become a beast; this sign cannot be erased. 903

6 Past actions cannot be erased; without understanding the Hukam of the Lord's Command, they become beasts. 1013

7 You never joined the Saadh Sangat, the Company of the Holy. You are en grossed in false pursuits. 1105

8 You wander like a dog, a pig, a crow; soon, you shall have to get up and leave.
He acts like a beast, and does not understand anything. Practicing falsehood, he becomes false. 1123
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1 The manmukh is blind; he does not like the Guru's Teachings.
He has become a beast; he cannot get rid of his egotistical pride. 1190

2 The self-willed manmukhs are false; without the Name, they wander around like demons.
They are nothing more than beasts, wrapped up in human skin; they are black-hearted within. 1284

To change our ‘animalistic tendency’ or low ‘consciousness’, that is to make it lofty, better and ‘dedicated to the soul’ - there is one and only one ‘way’ or methodology indicated in Gurbani, that is—

‘Sadh sangat’ or ‘sat sangat’, the company of the holy.

3 Whoever chants it, is emancipated.
And yet, rare are those who attain it, in the Company of the Holy.
By His Grace, He enshrines it within.
Even beasts, ghosts and the stone-hearted are saved. 274

4 So, when standing up and sitting down, vibrate upon the Lord, and cherish the Saadh Sangat, the Company of the Holy.
O Nanak, evil-mindedness is eradicated, when the Supreme Lord God comes to dwell in the mind. 297

5 Trying all sorts of things, I have grown weary, but still, they will not leave me alone.
But I have heard that they can be rooted out, in the Saadh Sangat, the
Company of the Holy; and so I seek their Shelter. 206

6 It is the most sublime contemplation, to speak of the Lord of the Universe in the pure Saadh Sangat, the Company of the Holy. 522

7 I cannot see any other way out. I seek the Sanctuary of the Lord's slaves.1203

8 The pleasure fruit of gurmukhs is the company of holy persons through which animals, ghosts, and the fallen ones are salvaged and liberated. VBG 16/7

To focus the mind on any one thought is called ‘attention’ or ‘contemplation’.

To achieve success and perfection in any kind of work ‘attention’ is essential. Without attention no work can be

done correctly
completed
accomplished
beneficial.

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In this way without attention—the reading of religious texts-worship, rites-rituals too become

hollow
devoid of faith
devoid of benefits
dead (fruitless) methods.

The non presence of the kajis (Muslim preachers) in the inattentive ‘nimaaz’ or prayer in Sultanpur is Guru Nanak’s indicator of this very point that , the reading religious texts, worship, contemplation, rites-rituals without attention, are useless-will bear no fruit. But despite this the masses continue to read religious texts, worship, contemplate, do simran, engage in rites-rituals, and religious preaching (in a state where they ) —

are inattentive
try to be officially correct
try to ape others
do it as an enforced duty
do it to get social approval
do it to as a means displaying their talents
do it to attain selfish interests
do it to boost mind’s confidence
do it to attain materialistic.

1 Those who do not have love for the Lord within their hearts, harbor only false intentions and goals. 171

2 Deception does not work with our Lord and Master; through their greed and emotional attachment, people are ruined.
They do their evil deeds, and sleep in the intoxication of Maya. 321

3 People try to deceive others, but the Inner-knower, the Searcher of hearts, knows everything.
They commit sins, and then deny them, while they pretend to be in Nirvaanaa. 680

4 The faithless cynics in their love of duality and sensual desires, harbor foul- smelling urges. They are totally useless and ignorant. 734

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1 Some come for their own purposes, and sit before the Guru; they pretend to be in Samaadhi, like storks with their eyes closed. 881

2 Some shave their heads, some keep their hair in matted tangles; some keep it in braids, while some keep silent, filled with egotistical pride.
Their minds waver and wander in ten directions, without loving devotion and enlightenment of the soul. 1013

3 And what good are your purifications? Why do you bother to wash your face? And why do you bother to bow your head in the mosque?
Your heart is full of hypocrisy; what good are your prayers or your pilgrimage to Mecca? 1350

The mind that is engrossed in attachment-materialism, or the
sub-consciousness which participates in actions, religion, reading of religious, (and) worship, all that, in fact is done inattentively in egotism with a superficial involvement of the mind. This is the reason why the divine vibes of subtle spiritual love of Self within have no effect on our minds and no pure and lofty change occurs in our life.

Gurbani guides (or motivates) us as follows to bring about mental and spiritual change in our life:-

4 Join the Saadh Sangat, the Company of the Holy; vibrate and meditate on the Jewel of the Naam. 12

5 I have obtained the reward of the Kirtan of the Lord's Praises, in the Saadh
Sangat, the Company of the Holy.
I no longer have to gaze upon the way of death. 197

6 Hatred is gone, and I have become the dust of all.
I have received the Ambrosial Naam in the Company of the Holy. 295

7 He has united me with the Saadh Sangat, the Company of the Holy.
He has rescued me from the five demons. 331

8 The ocean of fire becomes cool, when one grasps the hem of the robe of the Holy Saint. 458

9 Join the Saadh Sangat, the Company of the Holy, and meditate in remem brance on the Lord; even a sinner like yourself will become pure. 631

10 In the Saadh Sangat, the Company of the Holy, my aversion is gone.
My mind and body are imbued with love for the Lord. 892

11 Worship and adoration of God is the pure way of life.
In the Saadh Sangat, the Company of the Holy, the love of duality vanishes. 1137

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Opposed to this Gurbani has this to say about the condition of the being who is devoid of the sadh sangat, the company of the holy :-

1 Those who have not sought the Sanctuary of the True Guru and the Sangat, the Holy Congregation-cursed are their lives, and cursed are their hopes of life. 10

2 He does not join the Saadh Sangat, the Company of the Holy, and he suffers in terrible pain through countless incarnations. 77

3 Those who lack the Company of the Holy, remain all alone.
Their pain never departs, and they fall into the grip of the Messenger of Death. 135

4 He wavers and falters, and suffers such great pain, without the Saadh Sangat, the Company of the Holy. 405

One who does not obtain the Association of the True Guru, is a most
unfortunate sinner; he is consumed by the Messenger of Death. 494

6 He finds no place of rest without the Saadh Sangat, the Company of the Holy; to whom should he go and cry? 532

7 That life, which has no contact with the Holy, is useless. 810

Therefore Gurbani guides and motivates us to make ‘supplications in the following way:-

8 I offer my prayer to the Lord,
that I might dwell in the Saadh Sangat, the Company of the Holy. 415

9 O Lord, Har, Har, please unite me with the Holy; compared to these Holy peo ple, I am just a worm. 698

10 Says Nanak, please forgive me, God.
Have Mercy upon me, and bless me with the Saadh Sangat, the Company of the Holy. 738

11 Have Mercy upon me, and place me upon the Path;
let me be attached to the hem of the robe of the Saadh Sangat, the Company of the Holy. 801

12 I beg for the Sangat, the Congregation; O God, please bless me with them. I am a fool, and an idiot - please save me! 975

13 Please be kind to me, and unite me with the Sat Sangat, the True Congrega tion of the Holy; I seek the Sanctuary of the Holy. 1179

14 If only some Saint, some humble Saint of the Lord, my Holy Beloved, would come, to show me the way. 1201
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1 Beg for such blessings from the Lord of the Universe:
to work for the Saints, and the Saadh Sangat, the Company of the Holy. Chanting the Name of the Lord, the supreme status is obtained. 1298

To speak on the telephone, to make a connection, it is necessary to ‘connect’ to a particular number—if that number is not available or the receiver is not lifted then between the two parties—

no conversation takes place,
‘communion’ or the ‘get-together’ does not take place,
sharing does not take place,
interaction does not take place,
business-transaction does not take place.

Exactly in the same way, when doing paath-worship, meditation-contemplation, if our mind is not in ’one-pointed state of consciousness’, then we remain divorced from the innate, profound, infinitely subtle vibes of Gurbani and the ‘touch-stone power’ of Gurbani cannot operate on us.

That is why in Gurbani there is encouragement and binding command

2 With one-pointed mind, meditate on the One Lord, and the doubts of your mind will be dispelled. 47

3 Sing the Praises of God, O Saints, O friends,
with total concentration and one-pointedness of mind. 295

4 O mind, meditate on the Dear Lord, with single-minded conscious concentra tion. 653

5 I have met the Beloved Saints, and they have blessed me with their kindness; I contemplate the Unspoken Speech of the Lord.
With my consciousness centered, and my mind one-pointed, I meditate on my Lord and Master, with love and affection. 845

One who adores the Creator in thought, word and deed, shall never be pun ished. 1071

Those who meditate and contemplate on the wisdom of the Guru, in a state of one pointedness, they shed their egotism or me-mineness and enjoy
tranquility. VBG 5/6

I am a sacrifice unto those who remember the Lord with single minded devo tion, VBG12/2

For achieving this single mindedness, Gurbani has warned as follows about the condition of the mind
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1 He says one thing, and does something else.
There is no love in his heart, and yet with his mouth he talks tall. 269

2 This mind does not hold still, even for an instant. Distracted by all sorts of distractions, it wanders around aimlessly in the ten directions. 171

3 Those who have one thing in their heart, and something else in their mouth, are judged to be false. 488

4 I have one thing in my mind, and another thing on my lips; I am such a poor, unfortunate liar! 528

In fact the most distinctive and practical example pertaining to this subject indeed is our own materialistic life.

Man under the influence of the doubt-fallacy of egotism having ‘forgotten’ or having ‘separated’ over numerous births from his fountain head, the Timeless Being , is stuck in the quicksand of materialistic attachment or is entangled in the second love (that is worldly love).

5 By the actions we have committed, we are separated from You. Please show Your Mercy, and unite us with Yourself, Lord. 133

6 She has forgotten the Lord, her Life-companion, her Master; she has become attached to Maya, the deceitful one.
Neither son, nor spouse, nor wealth shall go along with you-only the Eternal Lord.
Entangled and enmeshed in the love of false occupations, the whole world is perishing. 133

7 The Actor has staged the drama of emotional attachment to Maya.
The self-willed manmukhs cling blindly to it. 230

8 The five vices have corrupted my mind.
Moment by moment, they lead me further away from the Lord. 710

9 Countless lifetimes have passed away, wandering aimlessly.
The terrible, treacherous Maya does not even allow them to dwell in their own home.
Day and night, they receive the rewards of their own actions.
Don't blame anyone else; your own actions lead you astray.

Over numerous births we have become so entangled in this false
materialism that our ‘life’ has become the embodiment of materialism,

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for this reason our

thoughts
imagination
thinking
desires
needs
love
feelings
inclinations
faith
company
interaction
actions
religion
deeds
effort

in fact our whole life is bathed in the ‘dark hue’ of materialistic attachment. For this reason our

awareness
attention
consciousness
concentration
contemplation

is unconsciously, spontaneously, unknowingly so engrossed in this false materialism that it is impossible for our ‘attention’ to move elsewhere.

This false materialism’s

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awareness
thinking
attention
hue or colour
faith
concentration
contemplation

within us arose during the previous lives through

the company
paying attention
remembering
contemplating
meditating

on materialism and it has become so ingrained that through ‘materialistic consciousness’ materialism has become our ‘life-form’ and in this ‘materialistic life’, we

take birth
live our life
abide
take actions
face consequences
die
become the victims of jam (the
couriers of death)
take birth again.

1 The thirteenth day of the lunar cycle: The world is in the fever of the three qualities.
It comes and goes, and is reincarnated in hell. .........
This body is the embodiment of pleasure and pain.
It suffers from the chronic and incurable disease of Maya........... 299

2 Forgetting the Lord, how can you be satisfied? Your mind cannot be pleased.
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One who forsakes God, and attaches himself to another, shall be immersed in hell. 708

You shall be born and born again, and die and die again, only to be
reincarnated again.
You shall suffer terrible punishment, on your way to the land beyond.
The mortal does not know the One who created him; he is blind, and so he shall suffer. 1020

2 He wanders in attachment to Maya.
He acts in accordance with the karma of his past actions. 1193

If a human being needs the company of or the exposure to the practice of materialism over numerous birth to ‘imbibe’ or ingrain the ‘materialistic hue or colour’- then exactly opposed to this, wanting to take materialistic life’ and change, remould or ingrain the spiritual life in its place— the need for even more time is absolutely essential and mandatory to enable the lofty-pure spiritual ‘company of the holy’ to take place.

The ‘reverse play’ or spiritual ‘transformation’ is extremely lengthy and arduous ‘play of love’ which can be attained quickly through the continuous company and service-orientatedness of evolved and beloved guru-orientated beings.

This is why there is obligatory advice in Gurbani to maintain the ‘company of the holy’ or the ‘company of truth’.

4 In the Saadh Sangat, He dwells within the mind, and one's works are brought to perfect fruition. 52

5 Listen, O my beloved friends and companions:
in the Saadh Sangat, the Company of the Holy, you shall be saved in an in stant. 103

6 Millions of obstacles are removed in an instant,
for those who listen to the Sermon of the Lord, Har, Har, in the Saadh Sangat, the Company of the Holy. 195

7 Trying all sorts of things, I have grown weary, but still, they will not leave me alone.
But I have heard that they can be rooted out, in the Saadh Sangat, the Company of the Holy; and so I seek their Shelter. 206

8 Be victorious, and win the priceless jewel of this human life, by meditating on Him in the Saadh Sangat, the Company of the Holy, even for an instant. 210

9 In the Company of the Holy, there is no suffering.

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1 The Blessed Vision of their Darshan brings a sublime, happy peace. 272

2 The Saadh Sangat, the Company of the Holy, is so very pure and sacred.
Meeting with them, love for God is embraced. 393

3 One moment, O Nanak, the Lord bestows His Mercy and blesses him with His Love, in the Saadh Sangat, the Company of the Holy. 409

4 From forest to forest, I wandered searching; I am so tired of taking baths at sacred shrines of pilgrimage.
O Nanak, when I met the Holy Saint, I found the Lord within my mind. 455

5 O Nanak, the sinners become pure, joining the Company of the Holy; following the Guru, the True Guru, they are emancipated. 528

6 Joining the Saadh Sangat, the Company of the Holy, meditate on the Naam, the Name of the Lord; your efforts shall be rewarded. 617

7 Please attach me to the hem of the robe of the Saadh Sangat, the Company of the Holy; help me to cross over the terrible river. 702

8 The five thieves run away, when one joins the Saadh Sangat, the Company of the Holy.
His investment is intact, and he earns great profits; his household is blessed with honor. 810

9 I have broken away from the others, and I have been released from the Mes senger of Death.
O mind, drink in the subtle essence of the Lord; join the Saadh Sangat, the Company of the Holy, and turn away from the world. 830

10 One who enjoys peace in the Company of the Holy, even for an instant, obtains millions of heavenly paradises. 1208

11 The Sat Sangat, the True Congregation of the True Guru, is the school of the soul, where the Glorious Virtues of the Lord are studied. 1316

cont/......Lekh 80 Sangat Part 3

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LEKH NUMBER-78 SANGAT-PART-1

2009-02-04T22:31:00.000-08:00

Lekh 78 Part 1 Sangat (Company)

The word ‘sangat’ when used as a noun refers to a gathering of people and when used as a verb, it signifies the ‘inter-action’ that takes place when people meet in groups.

As our externally orientated view point is dependent on intellectual knowledge, we have come to regard the bodily ‘gathering’, the ‘physical-meeting’ and ‘intellectual exchange of ideas’ akin to a sangat or company and are quite satisfied with this understanding.

This sangat or the inter-action is taking place automatically among humans and within the whole visible creation - which includes both the animate and inanimate things.

Modern science has also proved that visible ‘matter’ such as air, water, minerals, metals, fire, earth, moon, sun, plants, animals, birds and man are all created by the inter-action of natural elements. All these chemical elements are the manifestation of the invisible external vibration and energy of the invisible minute electrons.

The invisible vibrations and energy of the electrons are indeed the cause of all creation of the universe of which there is one and only one ‘source’ - the primal source—i.e. the Timeless Being.

For example:-
From the combination of hydrogen and oxygen

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water is made.

From the combination of nitrogen and oxygen ‘air’ is made.

From the combination of carbon and oxygen ‘fire’ is made.

From the combination of hydrogen and carbon petrol, gas, rubber, liquor and many other things are made.

Similarly with the ‘combination’ or ‘association’ of elements many different kinds of metals, alloys, fertilizers, medicines etc. are made.

Mixing with tin, the copper transforms into bronze.
The same copper mixed with zinc appears in the form of brass.
Copper mixed with lead changes into pewter.
With the touch of the philosopher’s stone, the same copper be comes gold.
When transformed into ashes, copper becomes a medicine.
Likewise, though the Lord is omnipresent, yet the effects of the company of man are different over men. Knowing this much the Lord is lauded ( praised) in the holy congregation. VBG 2/6

Lightening generated by friction in clouds and the electricity used by us daily are indeed the creation and expression of electronic vibrations and potential of the electrons.

These ‘elements’ with the ‘association’ of the fine vibrations of one another in a natural way influence (other elements) and get influenced (by them) and their structure and characteristics continue to change just as in the earth’s crust there is the formation of various natural metals such as coal, petroleum, stones of different colours, jewels etc.

Man doing scientific research with his intellect and ‘combining’ or ‘separating’ these ‘chemical elements’ has succeeded in making innumerable useful and comfort giving products and systems
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such as:-
electricity
household appliances
transport systems
comfortable buildings
means of communications
etc.

It is natural for demerits—the opposite of merits— to arise upon interaction – close association between these elements in the same way as water can get ‘clean-dirty’, ‘bitter-sweet’, ‘hot-cold’, and iron becomes ‘rusty’ under the influence of air moisture etc.

Man too, by tempering himself with the hue or colour of evil intellect, has researched into the demerits of ‘fusion’ and ‘separation’ of these elements, and made them the means of extreme destruction such as (the making of) -

intoxicating drugs
destructive weapons
missiles
nuclear and chemical bombs
etc.

These devices are becoming the cause of destruction of the creation and mankind, and out of fear of the dread, people are crying out in agony.

Hidden behind the word ’sangat’ are extremely deep and mysterious secrets. It is extremely essential to understand and experience their intrinsic spiritual meaning. Without the awareness or knowledge of this intrinsic meaning, we continue to regard the ‘sangat’ just as a gross physical interactive gathering.

Through these series of Lekhs an effort is being made from the intuitional view point of Gurbani’s light to explain the significant hopes that this word holds pertaining to the subtle intrinsic spiritual feelings.

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Water from the sea, evaporating and taking various forms, such as steam, clouds, snow, hail stones, rain and passing through drains, streams, rivers, pits, pools etc. merges again with its original source in the sea. This water changes into various forms according to its association (or interaction) just as:-

In association with heat it becomes ‘steam’.
In association with cold it becomes ‘clouds’.
Then under the influence of heat it becomes ‘rain’.
From the rain are formed pits, pools, drains, streams and rivers
according to the condition of the earth.

But the important point is that although the ‘water’ took many forms according to its ‘association’ (with other agents), in its innermost consciousness only one ‘life-current’ prevails and despite it having different appearances, streaks, colours, names according to its association, the ‘pull’ to meet its master ocean continually remained intact.

Similarly as a result of its association, water absorbs the effect of the ‘colour’, ‘smell’, ‘taste’, of whatever we put in it and thus different types of ‘solutions’ are made. Although this ‘solution’ changes with the addition of everything else, it’s (intrinsic) form still exists under different appearances, colours, streaks, with names such as lassi (butter-milk), tea, lime-water, liquor, medicine etc. - but in these various life-forms’, there is the existence of ‘water’. In other words the existence of water is just one and the same—but its various ‘forms’ keep on changing according to the mixture or ‘association’.

Exactly in the same way, the ‘existence ‘or ‘life-current’ or light of ‘man’ is one which is wholly permeating but man’s mind ‘form’ or ‘personality’ continues to change according to his ‘company’.

We are clearly aware of the influences of the ‘company’ and ‘interaction’ of ‘men’, because this happens in our daily experience,
such as—

In the company of addicts one becomes an addict.
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In the company of thieves one becomes a thief,
In bad company one becomes bad,
In good company one becomes good.
In the company saints-evolved souls one becomes spiritual etc.

1 The whole vegetation planted near sandal tree becomes fragrant like sandal.
Being in touch with the philosophers’s stone and the alloy of light metals
transforms into one metal (gold).
Rivers, streams and brooks after joining the Ganges are known by the name of Ganges.
The redeemer of the fallen ones is the holy congregation wherein the dirt of sins is cleansed. VBG 2/16

The association with the sadhus and the wicked
invariably produces sin and meirit, sorrows and pleasures. VBG 31/13

In other words it is according to the company of our previous internal
‘subconsciousness’ and external ‘environment’ that our life is made and undergoes change.

3 According to the company it keeps, so are the fruits it eats. 1369

When the influence of the ‘company’ becomes intense, then the effect of the ‘company’ on the mind gets ‘ingrained’ and becomes ‘permanent’. In this way the whole life acquires the ‘colouring’ of good or bad company. It is according to the ‘colouring’ of this ‘company’ that we are being carried away automatically in the ‘flow’ of our daily lives.

Our daily life’s:-

routine
reverse course or cycle
thought ‘flow’
habits
behaviour
character

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have become so ingrained and powerful that despite
knowing
feeling
understanding
wishing
trying

we cannot come out of the old materialistic system on our own and are again and again entangled and deeply engrossed in it.

Moreover the materialistic ‘reverse course (cycle)’ or the ‘flow of ‘base thoughts’ becomes so strong and intense that the thought of ‘looking’ or ‘thinking’ (of ways and means) of coming out of it does not even arise in us.

1 The foolish mind has not yet reformed itself, although I have grown weary of continually instructing it. 536

2 This mind does not follow my advice one tiny bit.
I am so tired of giving it instructions - it will not refrain from its evil- mindedness.
It has gone insane with the intoxication of Maya; it does not chant the Lord's Praise.
Practicing deception, it tries to cheat the world, and so it fills its belly. Like a dog's tail, it cannot be straightened; it will not listen to what I tell it. 536

3 Again and again, the crow falls into the trap.
Then he regrets it, but what can he do now? 935

4 Kabeer, the mortal knows everything, and knowing, he still makes mistakes. 1376

The proof of our ‘helplessness’ or ‘constraint’ is that despite many:-

religions
religious places
religious books
knowledge
philosophies

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recitation worship
rituals-ceremonies
yogic practices,

man’s mental and spiritual ‘life’, instead of becoming lofty and noble, it is sinking’.

The reason for this is that through the company of previous births, the residual inclinations of these births have penetrated, infiltrated and permeated the ‘subconsciousness’ so much that the powerful ‘steam’ or ‘odour’ of this hue, predominates over the influence of the current good company or it can be said that the effect of the good company on us is superficial, momentary—is like the passing wind and therefore old or entrenched influences of previous lives automatically emerge. In this way our mind gets carried away in the ‘flow’ of the effects of the previous actions of past lives.

Therefore for man to save himself from the materialistic degrading

reverse course or cycle
flow of base or low thoughts
habits
behaviour,

Gurbani has strongly recommended the continuous (need for exposure to the) counsel of the company of spiritually elevated beloveds.

Without the continuous ‘company of the holy’ there is no other way for man to save himself or escape from materialistic degradation.

1 Without the Saadh Sangat, the Company of the Holy, no one swims across. 373

2 The ignorant mind is encouraged, in the Saadh Sangat, the Company of the Holy.
Now, it does not waver at all; it has become stable and steady. 890

3 With each and every breath, I meditate in remembrance on my God; I live continually in the Society of the Saints.
The Naam, the Name of the Lord, is my only support and wealth; O Nanak, from this, I obtain bliss. 533
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He who remembers God obtains all the comforts,
We should daily go and sit and associate with the society
of evolved persons. 550

The good or bad vibrations of our physical, mental and spiritual ‘colouring’ automatically undoubtedly emerge and spread from within us
and whatever that comes in (the path of ) of the rays of the aura or associates with it, is bound to be influenced by its ‘colour or hue’.

In this way by being in a ‘company’ or by ‘interacting in it, the influence of people’s good or bad ‘vibrations’ keeps on taking place automatically. We are not even aware of all this or are unable to recognise (its existence). But this influence definitely takes place and with the passing of time and through practice it becomes deep, intense and powerful.

In this creation there are two realms:-

1 The spiritual realm
2 The materialistic realm

These two realm are contrary to or opposite of each other.

On the one hand in the ‘spiritual realm’ thee is the existence and the expression of divine merits or virtues such as:-

divine ‘illumination’
‘truth’
‘Shabad’ or Word
‘command’
‘Naam’
love
purity
contentment
mercy

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patience
religion
service
humility
charity
peace (calmness)

etc.

On the other hand in the ‘materialistic realm’ there is the flourishing and prevalence of demerits or shortcomings such as:-

ignorance
illusion
egotism
passion or lust
anger
greed
attachment
suspicion
fear
self-interest
jealousy
duality
pain
suffering
anguish.

Therefore if we wish to make our lives better, loftier, more beautiful and divine then we have to:-

1 ‘Forsake’ the company of self willed people who are immersed in the materialistic realm and in worldly affairs.

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2 Join the ‘company’ of guru-orientated spiritually evolved
beloveds.

This means that we have to change every aspect of our old ‘life-routine’ such as:-

thought
thinking
resolve
faith
support
life goals
inclinations
wishes
knowledge
actions
habits
behaviour
character
etc. and moving (in the direction that is)

completely contrary

to them, we have to acquire the divine merits (or virtues) of the spiritual realm or ‘lofty company’, - (virtues) such as

faith filled desire
love filled longing
mercy
truth
contentment
patience
forgiveness
humility
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capaciousness (big heartedness)
prevalence of kinship (interconnectedness)
service orientatedness
sacrificing oneself, etc.

For this reason in Gurbani (we find) motivation and mandatory commands (urging us) to participate in the sadh-sangat, the holy congregation:-
or keep the company of spiritually evolved guru orientated beloveds:-

1 Come, O Saints - let's meet together and chant the Naam, the Name of the Lord.
In the Sangat, the Holy Congregation, let's earn the lasting profit of the Naam. 173
2 Everyone who joins the Saadh Sangat, the Company of the Holy,
obtains eternal peace; pain does not afflict them any longer. 196

3 Sing the Praises of the Lord, the Lord of the Universe, each and every day.
Join the Saadh Sangat, the Company of the Holy, and vibrate, meditate on Him, O my friend. 296

4 One who attains the Saadh Sangat, the Company of the Holy, has his desires fulfilled.
In the Saadh Sangat, immerse yourself in the Love of the Lord; remember the Lord of the Universe in meditation. 457

5 Go, and sit in the Sat Sangat, the True Congregation, where the Name of the Lord is churned.
In peace and poise, contemplate the Lord's Name - don't lose the essence of the Lord. 587

6 Come and join together, O my Siblings of Destiny; dispel your sense of duality and let yourselves be lovingly absorbed in the Lord.
Let yourselves be joined to the Name of the Lord; become Gurmukh, spread out your mat, and sit down. 1185

7 Meet with the humble Saints, O Siblings of Destiny, and contemplate the True
Name. 49

8 O dear beloved mind, my friend, abide in the Society of the Saints. 79

9 So join together with the humble Saints, O madman, and you shall find the Gate of Salvation. 1200

10 I speak with the Company of the Holy; I am in love with the Holy
people of the Lord. 1202

11 Joining the Sat Sangat, the True Congregation, vibrate and meditate on the Lord. This is the high destiny written on your forehead. 1297

12 Kabeer, do not leave the Society of the Saints; walk upon this Path.
See them, and be sanctified; meet them, and chant the Name. 1371

The Timeless Being is the ‘embodiment of love’.
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The desires of love cannot be fulfilled by their own selves. In the existence and fulfillment of ‘love’ desires, two aspects of love are needed.

One aspect - to love, and the
Second aspect - having received love to respond with love.

Therefore in the ‘play of love’ it is a must for the ‘two individual souls’ to have -
interaction
company
sharing
give and take or commune
dealings

in their innermost consciousness.

For this ’love-drama’ tow ’lives’ are needed—

On one side — the lover
On the other side — the beloved.

The love (filled)

waves
desires
emotions
tender impulses
innate self love

between these two lovers are indeed said to be —

the cord of love
the swing of love
the language of love
the give and take or communion of love
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the ‘transaction of love’
the ‘play of love’
the ‘union’.

The Timeless Being is the ‘lover’ of all the beings in the whole creations. That is why He is referred to in Gurbani as ‘Being of love’ or the ‘very dear lover’.

To complete the arena of this ‘play of love’, the Timeless Being put His light in His creatures and created His ‘off-springs’ or spiritual ‘family’. Just like (our) ‘parents’, HE loves and cuddles this ‘spiritual family’.

1 The Dear Lord is my mother, the Dear Lord is my father; the Dear Lord cher ishes and nurtures me.
The Dear Lord takes care of me; I am the child of the Lord.
Slowly and steadily, He feeds me; He never fails.
He does not remind me of my faults; He hugs me close in His embrace.
Whatever I ask for, He give me; the Lord is my peace-giving father. 1101

2 He plays with me, He fondles and caresses me. Forever and ever, He blesses me with bliss.
He cherishes me, like the father and the mother love their child. 1214

Although our Divine ‘Mother-Father’ (interacting) with His ‘off-springs or children
‘is forever with us’
‘exists with us’
‘is unable to separate’ (from us)
‘nurtures us’
‘ever looks after everyone’
‘joyfully cuddles us’
‘joyfully plays with us’
‘does not remind us of our demerits’
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‘does not speak rudely’
‘hugs (us) with love’
‘heaps goodwill (on us’
‘is not lazy’
‘love (us)’
‘pulls us with (His) love cord’,

but we have become so absorbed in the visible ‘company’ of the materialistic world that we have forgotten our ‘Beloved’ or divine ‘Mother and
Father’. Because of this ‘forgetfulness’ or ‘atheism’, our mental connection with our Beloved, the ‘Love-Being’ or ‘divine Mother-Father’ has broken or snapped.

By disregarding or tuning away form our ‘Beloved’ or ‘Love Being’ in this way we remain deprived of His:-

divine warm bosom
divine presence
divine guardianship
divine sympathy
divine love
divine gifts
divine power
divine affection
essence of love
divine hue or colour
divine happiness
divine joy
divine partnership
divine inheritance.
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1 I am Your meek and helpless child; You are God my Father. As You know me, You save me.
When I am hungry, I ask for food; when I am full, I am totally at peace.
When I dwell with You, I am free of disease; if I become separated from You, turn to dust. 1214
Breaking away from the divine ‘’wire of love’ or Naam, we cannot have the ‘company ‘ of Divine presence and there can be no ‘give and take’ (interaction) or ‘trade’ in the spiritual realm and we remain incapable of acquiring the love filled desires of our ‘dearest beloved’. For this reason we are unable to respond to the divine love.

Due to the ‘divine Light’ in human beings, the constituent of love is present in them. It is because of this that through the love-pull one feels the necessity of having the ‘company’ of another. Therefore, man

associates
gets more attached
interacts
carries out deals
gets deceived
regrets
daily bears losses

in the company of someone who like himself is ‘alienated (from) and attached to, worldly possessions. Thus getting entangles in this trade experiences, he suffers.

2 By egotism and pride, the self-willed manmukhs are enticed, and consumed.
Those who center their consciousness on duality are caught in it, and remain stuck. 513

3 Those who attach their consciousness to emotional attachment and Maya, O my soul, depart regretfully in the end. 540

4 Friendship with the self-willed manmukhs lasts for only a few short days.
This friendship is broken in an instant; this friendship leads to corruption. 5 87

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1 Friendship with the self-willed manmukhs is an alliance with Maya.
As we watch, they run away; they never stand firm.
As long as they get food and clothing, they stick around.
But on that day when they receive nothing, then they start to curse.
The self-willed manmukhs are ignorant and blind; they do not know the
secrets of the soul. 959

2 His body and wealth pass away, and he is torn by skepticism and cynicism; in the end, he regrets and repents, when the dust falls on his face. 1014

3 They deal in falsehood, and nothing but falsehood; telling lies, they suffer in pain. 1062

4 Friendship with the faithless cynic breaks down mid-way. 811

For this reason we are warned in Gurbani to be wary of the company of people who are self-willed, worldly or materialistic.

5 Such faithless cynics, who have forgotten the Naam, are thieves. O my mind, do not even go near them. 170

6 False is the love of the false one; break the ties, O my mind, and your ties shall be broken. Break your ties with the faithless cynic. 535

7 As far as possible, do not associate with the faithless cynics, O Beloved.
Meeting with them, the Lord is forgotten, O Beloved, and you rise and depart with a blackened face. 641

8 The evil people live in the love of duality.
They wander around, totally attached and thirsty.

9 They sit in evil gatherings, and suffer in pain forever; they earn pain, nothing but pain. 1068

10 O Nanak, break away from the false, and seek out the Saints, your true friends. 1102

11 Kabeer, I have been ruined and destroyed by bad company, like the banana plant near the thorn bush.
The thorn bush waves in the wind, and pierces the banana plant; see this, and do not associate with the faithless cynics. 1369

12 Kabeer, do not associate with the faithless cynics; run far away from them.
If you touch a vessel stained with soot, some of the soot will stick to you.1371

13 The mind of the self-willed, broken up into eight pieces (i.e being scattered), gets lost in doubt-fallacy in the company of evil minded. VBG 5/17

In other words—because there is a suggestion of ‘love-constituent’
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in the innermost consciousness of man, the ‘link of love’, the pull of love exists in everyone. As a result of this unknowingly there is this yearning or simmering of love in everyone. For the fulfillment of this love of one’s
innate self’, one feels the need to ‘interact’, to ‘associate’ and to be in the company of someone else with whom he can share and commune the inner emotions of love.

When this divine pure ‘love-spark’ expresses itself in the materialistic world, through the relationship of—

mother - child
sister - brother
wife - husband
friendship etc.

then it manifests itself in the materialistic ‘hue’ Gurbani refers to this (link) as ’attachment’ or ’possessiveness’.

1 The enticing desire for Maya leads people to become emotionally attached to their children, relatives, households and spouses.
The world is deceived and plundered by riches, youth, greed and egotism.
The drug of emotional attachment has destroyed me, as it has destroyed the whole world. 61

2 Their love is false, their displays are false, and they are engrossed in false hood. 166

3 Your attachment to your family, your attachment to all your affairs. 356

4 He has lofty palaces, mansions and queens,
elephants and pairs of horses, delighting the mind;
he is blessed with a great family of sons and daughters.
But, engrossed in attachment, the blind fool wastes away to death. 392

All the beings in the creation are indeed entangled in this false world. Warning (about this state) is given in Gurbani thus:-

5 He lives in a castle of sand.
He enjoys the games of pleasure and the tastes of Maya.
He believes them to be permanent - this is the belief of his mind.
(cont next page)

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Death does not even come to mind for the fool.
Hate, conflict, sexual desire, anger, emotional attachment,
falsehood, corruption, immense greed and deceit:
So many lifetimes are wasted in these ways. 267-8

1 Emotional attachment has drugged him, and he has forgotten the Lord, the treasure of virtue.
Don't think that he is alive in the world - he is dead, through the love of
dual ity. 643

2 He sees the terrible, awful wilderness as a city.
Gazing upon the false objects, he believes them to be real.
Engrossed in sexual desire, anger and egotism, he wanders around insane.
When the Messenger of Death hits him on the head with his club, then he
regrets and repents. 707

3 I judge the false world to be true, and I have fallen in love with it. 718

4 Hope, doubt, corruption and emotional attachment - in these, he is engrossed.
The false material world abides in his mind, and he does not understand the Supreme Lord God. 815

The illumination of electricity is pure—but its external expression or manifestation is according to the colour of the bulb.

Similarly the pure spiritual love of one’s inner being, coming into contact or ’company’ of the colour of external mental thoughts, emotions and desires, it assumes the form of attachment-possessiveness and (in the process) gets contaminated, turns false and becomes painful.

5 The world is polluted with the filth of egotism, suffering in pain. This filth sticks to them because of their love of duality. 39

6 Those who focus their consciousness on emotional attachment to Maya must leave; they depart crying out in despair. 81

7 False is the king, false are the subjects; false is the whole world.
False is the mansion, false are the skyscrapers; false are those who live in them.
False is gold, and false is silver; false are those who wear them.
False is the body, false are the clothes; false is incomparable beauty.
False is the husband, false is the wife; they mourn and waste away.
The false ones love falsehood, and forget their Creator. 468

L78-18

L78-19
1 These worldly attachments, loves and pleasurable tastes,all are just black stains.
One who departs, with these black stains of sin on his face.
shall find no place to sit in the Court of the Lord. 662

2 Those who indulge in attachment, conflict and egotism shall surely weep and cry.
Those who are separated from the Naam shall never find any peace. 761

3 With greed within them, their minds are filthy, and they spread filth around.
They do filthy deeds, and suffer in pain. 1062

4 Emotional attachment to Maya is very powerful; this attachment is a black stain which sticks. 1324

Exactly contrary to this—our materialistic, impure atheistic minds
having the ‘company’ of spiritually evolved guru-orientated great holy men and having the ‘touch’ of their pure souls, experience the miracle of the philosopher’s stone as a result of which—

love
trust
faith
confidence
joy

sprouts and becomes firmly entrenched in our dry-burnt faithless minds.

5 In the Saadh Sangat, the Company of the Holy, faith wells up.
Outwardly, and deep within, God's Light is always radiant. 343

6 O my companions and fellow maidens, please implant that balanced under standing within me.
Serve the Holy Saints lovingly, and find the treasure of the Lord. 400

7 In the Sat Sangat, the True Congregation, this faith is established, that the Lord is with us, in life and in death. 401

8 Without the Saadh Sangat, the Company of the Holy, love for the Lord does not well up; without this love, Your devotional worship cannot be performed.
694

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L78-20
1 Dance to the Praises of the Lord, Har, Har, Har; meet with the Sat Sangat, the True Congregation, with sincerity. 698

2 But when he joins the Sat Sangat, the True Congregation, he is confirmed in his faith, and he is saved by the Name of the Lord. 981

The (presence of) fear (of separation) and (the overflowing) love (for God) in the sadh sangat, the company of the holy, creates a intuitive state of non-
attachment. VBG 3/13

4 The (presence of) fear (of separation) and (the overflowing) love (for God) in the sadh sangat, the company of the holy, one discovers his Own innate Self within. VBG 3/20

The sprouting of :-
divine love
love orientated desires
love the innate Self
love-relish
the pull of love
is natural in such purified minds or hearts.

5 Through loving devotional worship, the supreme status is obtained, and in the Saadh Sangat, the Company of the Holy, sorrows are dispelled. 382

6 Through loving devotional worship, O Nanak, I have obtained peace; in the Saadh Sangat, the Company of the Holy, I am absorbed into the Lord. 384

7 My mind is in love with the Lord. In the Saadh Sangat, the Company of the Holy, I meditate on the Lord, Har, Har; my lifestyle is pure and true. 431

8 O Nanak, they enshrine love for the Lord, meeting the Saadh Sangat, the Company of the Holy. 454

9 The Lord, the Lord of the Universe is the Beloved of the minds of those who join the Sat Sangat, the True Congregation. The Shabad of His Word
fascinates their minds. 492

10 Associating with Truth, obtain Truth, and love the True Name. 586

11 In the Saadh Sangat, the Company of the Holy, I have escaped from these troubles; Nanak loves the One Lord. 673

12 But if he joins the Society of the Saints, then he comes to embrace love for the Truth. 756

13 Meeting with the Lord's Saints, I have obtained the sublime essence of the Lord. I am a sacrifice, a sacrifice to His humble servants. (cont.next page)

L78-20

L78-21
The Lord's Saint loves the Lord in his mind, like the lotus flower gazing at the moon. 975

1 Fall in love, fall deeply in love with the Lord;
clinging to the Saadh Sangat, the Company of the Holy, you will be exalted and embellished. 982

2 In the Realm of the Saints, one's lifestyle is immaculate.
In the Society of the Saints, one comes to love the One Lord. 1146

3 Spontaneous innate delight results from loving devotion. VBG 3/1

4 When one becomes attached to the abode of truth in the form of holy
congregation, he through loving devotion meets the Lord. VBG 7/20

5 Quaffing the cup of love in the holy congregation, the Sikhs of the Guru
absorb their consciousness in the Word. VBG 11/8

6 In the sadh sangat one quaffs the nectar of fear and love of the Lord. VBG 14/16

7 Engaged the discipline in the holy congregation, and drinking the cup of love, one bears the unbearable. VBG 18/16

In this way the mind having become impure and degraded with the hue of materialism can also become pure and clean with the holy touch of ‘sadh sangat’, the company of the holy.

8 In the Saadh Sangat, the Company of the Holy, you shall become absolutely pure, and the noose of death shall be cut away. 44

9 In the Society of the Saints, meditate in remembrance on the Lord, and wash off the filth of countless incarnations. 48

10 The Perfect Guru is the Ambrosial Pool of the Lord's Nectar; join the Holy Con gregation, and wash away this pollution. 234

11 Of all religious rituals, the most sublime ritual is to erase the filth of the dirty mind in the Company of the Holy. 266

12 In the Saadh Sangat, one becomes pure, O Nanak, imbued with the Love of God. 297

13 By the Grace of the Saints, her mind becomes pure; night and day, she re mains awake and aware, singing the Kirtan of the Lord's Praises. 343

14 The filth of my mind is removed, when I dwell in the Saadh Sangat, the
Com pany of the Holy. 520
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L78-22
1 O Nanak, the sinners become pure, joining the Company of the Holy; following the Guru, the True Guru, they are emancipated. 528

2 I seek Your Sanctuary, O my Perfect True Guru.
My mind is purified by the dust of the Saints. 563

3 In the Saadh Sangat, the Company of the Holy, filth is washed off.
The Supreme Lord God has become our friend and helper. 625

4 Join the Saadh Sangat, the Company of the Holy, and meditate in
remembrance on the Lord; even a sinner like yourself will become pure. 631

5 The rust of poison and corruption from countless incarnations sticks to us; joining the Saadh Sangat, the Company of the Holy, it is cleaned away.
It is just like gold, which is heated in the fire, to remove the impurities from it.
666

6 In the Saadh Sangat, the Company of the Holy, you shall become immaculate and pure; you shall not come to be reincarnated again. 1220

7 Just as when the iron slag is transmuted into gold by touching the
Philosopher's Stone - when the sinner joins the Sangat, he becomes pure, through the Guru's Teachings. 1297

8 The filth of egotism from countless incarnations sticks to me; joining the
Sangat, the Holy Congregation, this filth is washed away. 1309

9 The redeemer of the fallen ones is the holy congregation wherein the dirt of sins is cleansed. VBG 2/16

10 The pleasure fruit of gurmukhs is the company of holy persons which purifies the impure ones even in one day (sitting). VBG 16/6

11 Association with such humble sadhus is altruistic and makes one habitual
liberator of the fallen ones. VBG 25/9

Cont/.....78-2

SIMRAN LEKH NUMBER-4

2008-10-16T23:16:00.001-07:00

SIMRAN LEKH NUMBER-4
SIMRAN 113 Part 4The seekers usual complaint is that the mind does not calm down while doing simran or reading bani.What ever company we keep - good or bad - its influence or colour affects the mind. This colour within us continues to become ever more permanent and without our knowledge it continues to descend into our subconscious. Within the subconscious, like a computer, the reflection of the self-acquired colour manifests itself slowly through ourbodymindthoughtsdeedsWithout our knowledge, thereby making the mind even more scattered (unsettled).It is beyond our means to remove the steam from our sub-conscious mind but we can certainly detach ourselves from the external bad company. By mixing with the company of the holy, slowly, the colour or hue of our sub-conscious mind, can changeWhen man forgets God, or abandons Him (refuses to acknowledge or listen to Him) the shadow of doubt ridden worldliness or materialism creeps over him and whatever we think, recall or do it is affected by the tint of materialism (worldliness). In this way according to the eternal Truth 'As I do so shall I reap' we experience pain - comfort, happiness - grief, heaven-hell etc.Without God consciousness or Simran our mind is weakened by numerous worries, It becomes restless (agitated) and it revolves around the ego. Trapped in the doubt ridden worldliness the deed prone mind experiences pain.11 Whom do men call maya (or mammon)? What work does mammon do?In pain and comfort mammon has entrapped man and caused him to go about his business in ego. 67 In this way, the biggest sin of worldliness it that its shinny and attractive colour has so mesmerized the mind that it makes us forget the reality ‘God’ and we become entrapped in the circle of pain and pleasure and life & death. It is most difficult to free oneself from this situation.2 O Lord of the world and Master of the universe, this worldliness has made me forget your feet.Even a bit of love for you does not well up in your slave. What can the poor slave do. 8573 Such is the maya by which the Lord is forgotten, worldly love wells andone is attached to the love of another. 921Our mind is like water. What ever company it keeps, it blends with it – like cold, hot, sweet, bitter, black, white etc. This means that whatever company our mind keeps the company influences its thoughts, emotions, desires and deeds and we according have to face the good and the bad that results.4 As is the company one associates with, so is the fruit it eats. 1369In this way no matter at what stage or level our mind dwells, its effect on our mind or subconscious becomes even more pronounced (ingrained). Therefore it is vital to be able to discriminate between the good and the bad company.The good or quality company is that in which noble-pure, virtuous and divine thoughts emerge and our minds’ attention gets motivated to link itself – with the reality ‘God’ – such thoughts will certainly help (strengthen) His remembrance or Simran.Keeping the company of spiritual elevated souls (Sadh Sangat) and doing Simran, as our mind becomes purer, our discriminating power will develop and we will make an effort to save ourselves from low thoughts and deeds. It is for this reason that in Gurbani, keeping the Sadh Sangat or Sar Sangat (True Company) is mandatory (a must).21 Join the society of saints and contemplate on the Lord of wealth; Thus from a sinner you shall be holy. 6312 Joining the society of saints, contemplate over the name alone. 123 If he joins the society of the saints, then he comes to embrace love for truth. 756Exactly opposite to this is the negative company of 'maya' worldliness. We are so entrapped and besmirched in this negative company that we do not at all feel need for God, His divine qualities and the company of truly spiritual souls.4 Maya has spread out its net and in it has placed the bait.The avaricious bird is snared and cannot escape, O my Mother.Man knows (or remembers) not Him who created him and continues coming and going over and over again 505 The man is entangled in mammon and he has forgotten the Lord’s Name. 1427These two conditions - Spiritual company and worldly negative company and exact opposites and oppose each other.The former encourages one toward divine virtues and is helpful towards remembering The Creator and doing Simran.Exactly opposite, the latter, entraps one in worldliness (maya) causing him toforget God.6 Through the company of some salvation is attained.Through the company of others ‘hell’ is obtained. Kabit Bhai GurdasFor this reason, it is valid for the seeker to save himself that is remain detached from the negative influence of Worldliness. The garden must have a fence, otherwise just as fast the deeds of the negative company of worldliness and its desires will prevent the garden from flourishing or it may destroy it completely.7 Some materialists who have forgotten the Lord’s Name are thieves. My soul draw not near them. 1708 As far as it is in your power O dear one, do not associate with the maya worshipper.For meeting him God is forgotten. O dear one, he arises and departs with black face. 6413To escape from the negative influence of worldly company one needs to know the know-how of ‘detached living’.A deeper and more serious discussion on this subject is needed.1. Individual Negative Company It is generally believed/ accepted that we acquire the traits of the company that we keep.In the company of two companions (people) invariably, the one with the dominant mind is bound to influence and colour the other with the weaker mind. The mind and the mental vibrations are bound to affect one another. Because the people with hue of materialism are in a majority, it is necessary for a seeker while living in this world to minimize his involvement with people in other words remain detached.2 Kabir associate not with the infidel. Flee away from him.If you touch a black vessel, then some blackness must attach to you. 1371In this way, to a large extent we can remain detached from negative personal company. But the truth is, that knowingly in this world we are increasing our worldly chores and involvement within the sphere of society. In this way we are wasting away our precious life through our entanglement with this world’s redundant chores.It is essential for the seeker then to limit his mind’s worldly involvement with his relatives, friends, kins, and the sphere is his acquaintance. (He must) loosen these strings of worldly attachment, with relatives and friends and learn the method of remaining detached from them otherwise the mind will become their target and will continue to remain restless.3 All these kinsmen are like bonds for the soul, O brother. The world is going astray in doubt. 602‘Kabir no one is mine, and I am no one’ is the lesson we must learn to remain detached from this world or else ‘we will face the unpleasant condition of being ‘grossly entangled in false deeds and attachment, every perishes’.2. Negative company of Books.There is a saying if you wish to know a person’s character, there is no need to ask anyone. Just look at the books at his bedside. His inclinations and the nature of his mind will be apparent (clear) from those books.4If a book is read the second time, this is definite proof that his character is influenced by the ideas and emotions expressed in the book – no matter what he superficially pretends to be.In this way the character and morality of races, countries and world can be evaluated. Whatever literature a race or country reads, or whatever literature is in vogue (demand, circulation, fashion) – character and overall morality of that country and race is indeed similar to that.In this period of kaljug, enormous amount literature is printed with a materialistic hue that appeals to the baser emotions. By reading this, man is automatically swept away into the stream of baser emotions of materialism. They forget the ‘divine’ and do not realize the need for simran.1 Throughout the three worlds, the one mammon holds its sway.The fool reads much and holds fast to duality 424The ‘company’ of these writings can be experienced even at home and its influence too remains for a long time. For this reason, the seekers should stay clear of books, which pander to the baser emotions/tendencies. He must remain detached.2 False is all other study, false all other speech and false the love with wealth.Nanak, without God’s Name nothing is permanent. Through extensive worldly reading, the mortal is ruined. 843 The fools read for the sake of secular gain and realise not Primal Lord. So they waste away their life in vain. 1133On the other hand one must contemplate books with a divine hue dealing with God’s virtues, God’s narration and gurbani.4 Recite God’s glories and reflect on God’s glories.Daily listen O man, to the discourse of the Lord Master’s Name. 9551 Read of God, write of God, repeat God’s Name, sing God’s praise and your God shall ferry you across the terrible world ocean. 6693. Negative Company of the sensesIn the Gurbani it is written :-2 I cannot leave the desire to commit the mortal sins.Though I make many efforts to hold back my mind, yet it clings to them again again. 855-56The behavior of water is to be influenced by its ‘company’ and flow downwards. In the same way the behavior of the mind too is influenced by negative company and drifts toward lower (baser) tendencies. In Kaljug, the vigorous waves of passion and vices are in continuous motion. For this reason our weak mind cannot avoid or remain detached from these waves of baser passion. There is only one way to avoid or remain detached from them.3 Attach me to the robe of the saints’ society, that I may cross the formidable stream. 7024. The negative company of the dead. In every person’s life death of close relatives like mother, father, sister, wife, children, friend’s etc. continues to take place. Among these deaths, there are some deaths that cause enormous amount of grief to the mind. By regularly thinking about these painful deaths, man continues to experience enormous grief because of his attachment to them.Remembrances of thoughts of such worldly attachments with the dead are found tucked in some corner of our sub-conscious mind. Because of our emotional attachments with the dead we continue to refresh our minds with their thoughts and through the negative company of such remembrances we experience misery and pain.By remembering the dead we keep harping on their shortcomings as well. In this way we not only keep the negative company of the dead but also pollute our minds by ‘acquiring’ their vices.For this reason, it is important that we forget the dead. Only then can we remain detached from the negative company of the dead.4 You weep for the dead, but who hears your weeping? The dead one has fallen to the crocodile in the terrible ocean. 90665. The negative company of mental thoughtsThe negative company of thoughts is not only more harmful than the negative company of human(lungs) and books but also exerts a deep influence. For this reason it is important to address this topic in great detail.We can some how avoid the negative company o people and books – an ascetic sadhu or illiterate people are examples of this. but it is very difficult to save oneself from the company of negative thoughts.The mind is subtle and like mercury it is unstable. It cannot remain still even for a moment. In spite of the absence of any physical commitments this mind according to its tendencies remain involved and engrossed in one thought or another. In this way without any rhyme or reason, through our baser tendencies, we always remain enwrapped in the world.There are two types of thoughts.1. Superfluous thoughts which come and go.2. Deep thoughts – which we recollect and ponder upon over and over again and deposit them in the lower layer (of our mind) thereby causing case files of those thoughts to be created in our minds.For example if someone has done us some ill or has taunted us, we tend to carve the anger eve more deeply on to our minds by remembering the taunt or –hostile incident repeatedly. The result is that, when we remember person who has taunted us or who has been hostile to us, the sharp/deep anger that arises has a lasting and painful effect on us and our mind burns in the fire of jealousy, duality, disgust, anger and allergy. In this way, every time we browse into that ‘file’, the colour of our minds becomes more intense and deep. With time, this anger settles into our subconscious. Although the person who caused the anger is far away from us, even then emergence of a chance recollection of that hostility or thought has a profound ill effect on our mind. In this situation we pollute our minds by simmering and burning in hate, anger, jealousy, duality and experience pain.7The painful thing is that such type of hostility and ‘files’ exist in our hearts, not in one or twos but in large numbers. When our mind is free from other engagements, immediately the steam of hostility – anger, complaints emerge from within in search of our attention. The point here is that this happens inspite of being far away with no physical contact. This result is entirely the effect of ‘mental company’.Negative mental company is abundantly painful, dangerous, difficult and has a more profound effect than negative physical company. But we, are completely absorbed in the negative company of mental thoughts. For this reason religious tendencies with virtuous qualities never ever sprout in us or are superficial to say the least. Consequently, God or His Simran does not appear important and the mind can never immerse into or concentrate in Simran.There is only one cure to save oneself from this deplorable plight – whenever anger, grievance, taunts, complaints etc. surface in the mind, at that moment we need to say ‘let it be’, ‘never mind’ and attempt to forget these thoughts and not repeatedly remember them. This is because, the more times a mind dwells upon a certain thought, the greater is the intensity with which it gets etched in our hearts. Then it becomes difficult to erase, to save or to remain detached from that thought. We are strictly urged to save oneself from the effect of baser thoughts or to remain detached in the following way:- Do not keep ill feeling for others in your mind.- Do good toward your adversary and do not allow to wear you out.- prevent yourself from listening ill of others.- share the virtuous and discard the vices.- mercy , tolerance love O man.- slander (Does not benefit anyone).- see and disregard.- after listening, ‘disregard’.8We are totally unconcerned and ignorant about our actual degeneration and there appears to be no need to pay any attention to this. Knowingly we become careless or pretend ignorance and blindly we drift in the stream of our habits on our inherited tendencies. The strange thing is that whilst we, out of our ignorance are “all enslaved in false deeds and attachments and are ‘suffering and dying,’ and drifting away, we are ever ready and eager to lay the blame of criticism or others. By sharpening the horns of our ego and intelligence, we keep clashing with others, and more take credit and honour for doing so. Being absorbed in such form of mental degeneration is exactly the opposite of a life of ‘detachment’.In our mental worldly life, there is another bad defect and that is we are wasting our precious time in unfruitful debates on work, politics and social affairs, the women remain absorbed in things connected with food-drinks, clothes and slander (talking bad about others). By this way no one has any awareness on the subject of ‘detached living’. For this reason we are moving away from the divine religious virtues or Naam Simran.If any one has been to a commodity transaction centre in a town, they will know that that place is crowded with an enormous number of traders who make their bids loudly thereby creating plenty of noise and din.Exactly in the same way, in the ‘commodity transaction centre’ of our minds, many kinds of personal, mental or the worldly religious traders have day and night created an uproar. For this reason our mind cannot calm even for a second. This strange, superficial, mental and useless ‘world’ that resides in our mind has been our own doing. In this self created, mental, unnecessary and harmful world our mind remains involved all the time.How do you save yourself from these? No one seems to worry about it, no one feels the need (to save oneself)Gurbani has the following advice for us on this subject.1.1 O Sheikh, you are wandering in four directions and are flown by four winds. Bring this mind of yours into the Lord’s One Mansion.Abandon your crooked ways and realise the Guru’s instruction. 64691 Everyone seems to be care ridden.He alone obtains peace who contemplates on the One Lord. 932We read through the advice in Gurbani but do so only superficially, we listen to it, but we do not ponder over the inner message. And neither is there a desire in the mind to practice these (teachings).Our illustrious Gurus have instructed our ego ridden mind and warned us in very forceful words ‘O Big and ( rich) man (forever being) flattered by ‘those around’, instead of being absorbed in numerous daily deeds and chores and participating with negative company, accept the teaching ‘COME TO THE ONE HOUSE’ meaning, disregard the urge to be affected by many faceted remembrance (of the world around) and focus the mind on the ‘REMEMBRANCE OF THE ONE’. Only then the practice of simran will be successful.In winter, we make use of warm clothes and quilts to protect ourselves from the cold. Sometimes, while going to sleep we have noticed that if a part of the quilt does not cover our body fully, that part of the body begins to feel the cold. For this reason, in winter we purchase warm and expensive clothes. But if we ponder over this more deeply, we will realise the truth that the warm clothes do not generate their own heat or warmth – infact, the warmth is within our own body. This body warmth is present within our body, but when the cold air from the outside comes into contact (with the body) this warmth disappears or is neutralised and we begin to feel the cold.Between this external cold air and the internal physical warmth if there is any block or protection, then the external cold remains outside and the internal physical warmth remains inside. In the same way there is a need to have an insulation between the external cold and the internal warmth, so that the two do not merge into each other.Exactly in the same way in the internal recesses of our soul, there is a fountain of divine love – bliss – joy but we are moving away from these divine attributes. Because of the external nature of our mind’s attention, we are unaware of the comforts of divine attributes – warmth spiritual ecstasy – bliss – joy. This is the reason why our mind, living in the external materialistic world has become so restless and polluted that it cannot even remember how to remain calm or collected (one pointed).10Over numerous births, this mind has been turning the materialistic spinning wheel in the opposite direction. For this reason, it is very difficult to revert from his external restless nature or thoughts back to his internal, collected state and without focusing within, the mind will never tune into Simran. In conclusion, the link between shabad (word) and surat (consciousness) cannot take place.Within us, the ‘Divine Light’ is pure. It is all fulfilling in every conceivable attribute. When the curtain of ego surrounds this light, the effect of baser external materialistic thoughts automatically affect or pollute us. This cushion of ego is called the mind. The illuminations from the ‘light’ is pure, but the bulb’s clouded/dirty glass – that is like the mind – though which the light penetrates outwards – causes the light to go progressively dimer and appear cloudy. As the bulb of our mind becomes more polluted with evil thoughts and baser tendencies, the darkness of doubt - fallacies of the mind continues to increase.As opposed to this, just as we go within our being and direct our attention towards our Soul centre, through the ‘remembrance of the ONE, that is, dwell in the remembrance of the Divine light or indulge in Simran, then our- darkness of ignorance will progressively lessen.- doubt and fallacies will take leave.- minds pollution will reduce.- baser/lower tendencies will lessen.- Spiritual virtues will come to abide.- Will become vessels to receive the blessing of the Divine World.- the flow of Guru’s grace will begin.- the mind’s awareness will blend with the mind.- admission into the Divine World will take place.In reality the mind like the ‘green plumle’ needs something delicious to whet its appetite, so that it can enjoy the bliss and become fully intoxicated. As long as it does not acquire something lofty, good and delicious divine ‘lick’ (to whet its appetites) until then it almost certain that it will remain absorbed and entangled in lower tendencies, attraction of the senses and negative company.111 By abandoning these worldly savours (tastes), that spiritual bliss isattained. By quaffing the Nectar, this worldly relish remains not pleasing. 342Therefore, to encourage the mind, that is greatly attracted towards the baser/ lower levels of enjoyment, to move towards pure love, bliss, joy – that is to goad (slowly push) it towards Naam Simran. There is a need to graft the mind with divine virtues. This will ensure that our life can become positive, lofty, beautiful, comfortable and emancipated.This divine graft can only take place in the company of bless gurmukhs and (spiritually) elevated souls who themselves are absorbed in Naam Simran all the time and experience the blissful contact with ones soul. We can only escape from worldly degradation in the company of spiritually elevated souls and our mind then can settle (calm down) in Naam Simran.1.2 Without the society of the holy sadh sangat, Lord’s love does not well up and without love, Your service cannot be performed. 694

SIMRAN-LEKH NO:3

2008-08-11T04:14:00.000-07:00

112 SIMRAN- part 3In gurbani special emphasis has been placed on Amrit Vela (3am-6am) and the noisy and confusing vibrations of materialism in the worldly atmosphere are less. During amrit vela nature's environment is calm and especially beneficial for doing simran."Early in the morning utter the name and reflect upon GOD'Sgreatness." 2"Rise early in the morning, repeat the name and night and daymeditate on the Lord." 255"The pied cuckoo chirps in the ambrosial hours of the morningand then is his prayer heard in God's court." 1285"Rising early led God's saint visit my house like a guest.The name I hear, the name I amass and with the name I embracelove." 318"Rise early in the morning and bathe(in naam simran).Whilst sleeping remember your God." 1185By reading these lines from gurbani we often come to the conclusionand chanting the naam for awhile, we have completed our religiousobligation.But this is a mistake.Initially when we sit down to do simran our external tendenciesdistract our mind from the (actual) aim of simran and do not allowthe mind to calm down. If the mind begins to focus itself even for for a moment, the mind and the body, due to the relaxation thatfollows, becomes the victim of sleep. The time set aside for simranis spent in this "tug of war" state. We begin to assume that thiswrestling or "tug of war" of the mind is simran.It is true, our effort,pleading or labour if done with faith and love will bear fruits in time and slowly the mind will begin to settle down in simran.Our mind, over many previous births, has been incessantly doing the simran of materialism (worldly things) thereby causing thissimran of materialism to2pierce reside.diffusepermanently into the mind heart and the subconsciousIt becomes extremely difficult to change this ingrained influence of materialism or to coat it with the colour of spiritualism, because by living daily in this materialistic environment, we are infact strengthening this influence of materialism.In this way the materialistic side of our mind's balance .is becoming heavier all the time.In other words to remove the materialistic influence from the subconscious mind a half hearted attempt or effort to do simran at "amrit vela"ia not enough. In gurbani we have been encouraged to do simranwhile standing or sittingevery secondwith each breathwhile walking aboutin sleep or awake stateduring night or dayevery momentall the 24 hoursdailyincessantly (without a break).3"Standing and sitting,sleeping and waking, ever and ever, meditate on God". 379"All our lives through, we ought to remember God-whether standing,sleeping or waking." 101"Every moment and instant, ever remember the lord." 806"Whilst walking,sitting, sleeping and waking deliberate over the God's instruction in the mind." 1006"Standing, sitting sleeping and waking with every breath of mine I contemplate on God." 1298"Ever,ever dwell on Him day and night, whilst standing and sitting and at every breath and morse." 971"Any time is good for God's meditation." 1150"My dear ,remember the lord, day and night.Delay not even for a moment." 498This means that a gurmukh has to get up at amrit vela and meditate on the naam and then while sitting or standing he also has to meditate on the naam.By meditating while sitting or standing (meaning all the time) the colour of materialism will begin to neutralize itself and life will become more and more divine.In gurbani this aspect of simran has been very clearly explained."Whether standing,sitting or sleeping, meditate on the Lord.Walking along the path sing the praise of the master."386"Throughout the 8 watches contemplate on your Lord and with your soul and body ever remember Him."500"Throughout the eight watches of the day meditate on the Lord's name. It equals baths and ablutions at many places of pilgrimage."1340"Praise the Lord day and night.With every breath and morsel of yours meditate on Him."2804"Throughout the eight watches, I utter the Name of my Lord God.The Guru-God Himself is my savior." 1149"Night and day I always meditate on Him, who in an instant, saves all." 105"Make not a moments delay in contemplating over God,O my soul, who knows whether the mortal shall draw or draw not another breath." 540 It is most difficult to fulfil the aim of meditating sitting or standing (all the time) on God's Name because our mind, as a result of its accumulated past deeds is engrossed in the chores of maya (materialism) and is unable to do the Lord's simran. But with the help of the sadh sangat (society of illuminated souls) this difficult play can become easier.Concentration or attention of the mind is needed to ensure the success of each and every job.When attention is not given to a job, that job remains incomplete, bears no fruit or at most it becomes just a show (of effort).That is why, gurbani encourages us to do simran with our mind, body and soul."Joining the society of saints remember your Lord with your soul and body." 817"With single mindedness and one heart meditate on God with love and affection." 845"Sing the praise of the Lord, O friendly saints with alertness and single-mindedness." 295"In your mind dwell on the Lord's Name.Nanak thus you shall go to your home with honour." 283"Heartily apply yourself to God's meditation.Thus you shall obtain your heart desired fruit,O Nanak."285"By thought word and deed,I contemplate on the Lord's Name."916Our mind or our subconscious thinks and works under the accumulated influence of past deeds.These accumulated influences of past deeds the result of our simran or meditation on materialism- over numerous births, is most difficult to change. For example within the mind, attention,and the subconscious of an alcoholic, the influences of liquor take root and they manifest themselves in every aspect of his life.5In the same way if at some time we make and effort to do the divine simran, our previous potent materialistic influences, unknowingly distract our mind towards worldly chores and our simran remains but a show."My erring soul is entangled with mammon.What ever deeds I do while attached with avarice, with them all, I am binding down myself." 702 "O, Lord of the world and Master of the universe,this worldliness has made me forget Your feet.Even a bit of love for You wells not up in your slave.What can the poor slave do?"857"The man entangles in mammon (materialism) has forgotten the Lord's Name. 1427"Mammon has spread out its net and in it has place the bait.The avaricious bird is snared and cannot escape,O my mother." 50"In the love of worldly valuables man's mind attaches not to God.Loving another, the mortal suffers great sorrow in the yonder world." 1052"At times the mind soars high up and at times lit falls to the nether regions.The greedy mind remains not steady and searches for wealth in four directions."876It has been observed that when meditation on gurmantar"waheguru" is done via kirtan, some enthusiastic seekers in their zeal drift out of the kirtan tune and meditate loudly with powerful voices. By going out of tune, they disturb the rhythm of kirtan and prevent the rest of the sangat from fully deriving benefit.For this reason those wanting to do simran through kirtan together, must do so naturally and slowly to enable the whole sangat to derive benefit. Gurbani too supports this method.6"My soul with ease and calmness dwell upon God's name.Through the eight watches of the day, do think of the Lord and ever sing the praises of the world illuminator." 44"God's churn,churn you O my brother, steadily churn it,that the butter may not be lost."478"Ever bless my body with pure understanding, O Lord.In peace and poise Kabir utters the praise of God." 478"Hearing the Lord's excellences, I am easily drenched with them. By guru's instruction, I have automatically ut-tered the Lord's Name." 767"Under the guru's guidance, by remembering myLord God, man is easily absorbed in the True Master." 113"He who sings of the God with natural ease, becomesbright through the guru's fear and his dirt of ego departs." 121In order to reinforce simran or naam various methods are employed namely-through breath's rhythmeyes starring into eyesresting the hands on the headby rubbing ashcharms through mental poweryoga of doggednessyoga of knowledgetantric yogaetcBut according to gurmat the practice of simran can only be reinforced through the five beloved ones (by taking amrit from the panj piares).7 In the company of illuminated souls- (the plane of truth)- and the presence of the holy satguru, dynamic and divine vibrations prevail in the atmosphere. In this atmosphere, the simran of the naam, naturally entrenches itself into the deep recesses of the seekers hearts.The gurmantar which the gursikhs receive from the five beloved ones, becomes the seedling of the soul which naturallygerminatesbloomsblossomsbecomes strongerin the divine 'cave' of the spiritually elevated souls. In this way by the grace of the satguru spontaneously the revelation takes place"Through the word of the guru, God 'thunders'(reveals Himself)"To fix simran in the mind the company of the sadh sangat (spiritually elevated souls) is most helpful.Over the numerous births (that we have moved through), our mind has got so absorbed in the variety of worldly tastes that in order to experience these worldly tastes, the mind keeps searching foruniquenessnoveltyvarietydistinctnessdelicaciesWhen he cannot find enjoyment in all this he gets fed up and quietly slips out elsewhere."Worldliness affects in many ways." 182"Desires cannot be stilled by enjoying worldly pleasures."12988 "Fascinating is the marvelous picture of worldliness. Only a few understand this."485This is why our satguru,in order to distract our attention from the numerous worldly attractions tries to focus it on the incessant waves of God's sweet and wonderful praise and the continuous meditative practice found in the sad singed to enable it to move towards life's goals whose experience includes daily awakeningdivine-nessamazementbeautywondrousnessjoyousnesswonderful colours.In other words, within the sad singed, through the meditative practice of the word that is 'simran'glorious praiselove for the soul within silent lovethanks givingsupplicationsfear/faith (of God)pining (longing filled with emotion)and desires for spiritual illumination automatically well up within the hearts of the seekers. The practice of continuous repetition of the word during mediation is a very important aspect. It needs tremendous effort, patience and faith.9 It's like trying to enjoy eating something that is tasteless. But to calm a scattered mind so deeply bound in worldly desires, there is only one way-the continuous repetition of gurmantar (WAHEGURU)-""by focusing the undivided attention of the mind" Its importance and methodology in gurbani is stated as follows:-"Again and again utter the Lord's nameBy drinking the name nectar this soul and body are satisfied."286 "Remember,remember the name over and over again.Nanak it is the only support of the soul." 295"Utter the Name of the pervading Lord, a hundred thousand times." 194 "From one tongue ,let my tongue become a hundred thousand and let the hundred thousand become two million.With each tongue I would repeat the name of the Lord, hundreds of thousand times." 7 It has been observed that a large number of spiritual seekers regard the thoughtless state of the mind as the ultimate aim of simran or are satisfied with it as being the ultimate fulfillment.Such seekers make the mistake of doing unproductive repetition without an aim or desire.Proof of this point is given in gurbani as follows-"Everyone utters of God, the dispassionate God." 943"By perfectly (controlling) or (filling) the nine doors, one is accomplished, arriving at the tenth gate.He then sees the true Lord near and merges in Him.The True One is fully filling all hearts.The man unto whom the unmanifest gurbani becomes manifest,He comes to know the True Lord." 943-944"The illimitable Lord Master, he enshrines within his mind." 944The yogis call the non-activity,the thoughtless state of the mind - su-n or limitless su-n.The guru advised them that this thoughtless state of mind is beyond the nine doors.10It has to be refilled with divine virtues,emotions and love your soul feelings.In this state, in the presence of the sad singed, in place of emptiness, the beauteous and infinite tune of the Divine Word, the Divine Music from which divine bliss springs forth, can be heard. In this way intuitional knowledge of the word can be discovered and what ever element the shabad points at that can be experienced.On the other hand the joyless,thought less su-n state can only exist in a physical meditative state. In the awakened state this thought less state has no meaning and brings no benefits. It is generally argued that we remember God in our heart. What is the use of putting on a show by uttering with the mouth?But according to gurbani,doing simran with the tongue that is repeating it, is a must- it is mandatory."With your tongue utter God,God,God's Name." 1138"Nanak he who with his tongue utters God's Name, all his sins are washed off and he obtains the mint of millions of charities and ablutions and of various purifications and pieties." 706"By uttering it with the tongue, the sins are washed off."868"My God, my tongue sings your praise and sins committed by me, are washed off."1080"The tongue which utters not the Name ought to be cut bit by bit.When man forgets his Lord, the King, he declines day byday."1363"I deliberate over the guru's word within my mind.With my tongue, I utter the Name of the Lord of the woods."740"O my tongue sing your Lord's praise. Abandon all other relishes.Sublime is the savor of Lord's Name." 1220"By whose kindness you abide in comfort with the family, repeat His Name with your tongue for eight watches." 269"O my soul,with your mouth utter the Lord's GOD'S Name."52711 In reality we make a lot of enquiries about simran, do a lot of research to become knowledgeable, we participate in much intellectual activity, but in the practical sense, we do not do simran.This enquiry or research is done purelyto participate in intellectual discoursesto do preachingto appear virtuousto pander to ones egoto experience mental entertainment.In practice, the thought or enthusiasm of doing simran is purely superficial.This thought takes flight at the slightest obstacle or excuses."All the men utter God's Name but by such utterance man becomes not one with the Lord." 491"Kabir there is a difference in worshipping "Ram'. there is a point worthy of consideration. The same word everyone uses for "Dasrath's son and the same word for the Wondrous Lord." 1374 "Hardly anyone is your slave,O Lord.Forsaking lust,wrath,avarice and worldly attachment,he sees the Lord's Feet." 1123 "A gursikh accepts the teachings of the guru and is able to bear the unbearable.Rare are those people who can worship thus."Bhai Gurdas Var 40/15That is why, in gurbani doing simran is regarded as"It is a very difficult to repeat the True Name.""Being engaged in a joyless task"But in the lofty and pure sublime aura of the spiritual 'retreat' in the form of the sad singed, the process of simran becomes simple and natural. For this reason the satguru has counselled us"Meet the sad singed (company of spiritually awakened souls) and repeat only the Name." Rahraas12 "Join the society of saints and contemplate on the Lord of Wealth.Thus from a sinner you shall be holy."631"At every breath, I remember my Lord and I ever abide in the society of saints.God's Name is my sole support and wealth. "From it alone Nanak obtains delight." 533 "Remember the True Lord o brother.In the saint's society, man obtains lasting peace and forgets not the Lord ever." 616"Lord's meditation is obtained in the saint's society. All the wealth, o Nanak, are in God's love." 262"O saints, meditate on Lord God, the world cherisher.Meeting with the saint's society, remember the Lord's Name that your effort bears fruits."

SIMRAN-LEKH-NO-2

2008-07-05T00:56:00.000-07:00

111 - SIMRAN

The practice of simran begins with the `tongue'

The continuous repetition of `GURMANTAR' is the physical activity of simran.

As the practice of simran with the tongue progresses GURMANTAR will begin to settle in the subconscious mind. This method is used to teach children multiplication tables. When the multiplication tables become firmly anchored in the mind the solving of sums becomes easy.

In the same way to anchor GURMANTAR in the subconscious it is absolutely essential to continuously practice repeating it with the tongue. This practice of continuous repetition is called SIMRAN.

In the beginning, the seeker through hearsay or by imitation adopts a certain method of doing simran.

In their ignorance many seekers stubbornly practice difficult methods of doing simran which have a negative influence on the body and the mind. For example

- movement of the head or some part of the body.
- doing simran very loudly.
- doing simran very rapidly.
- ending a simran cycle with a sampat.
- tying hair to the ceiling.
(2)

- focusing the mind on some light.
- focusing the concentration between the eyes.
- doing simran while standing on one leg - etc.

Many other ways and methods are being practiced.

Gurbani has this to say about stubborn ways :-

"He who dies in obstinacy is not accepted Even though he may wear religious garb,or apply much ash to his body. Forgetting the Name, he repents afterwards."(226)

"The lord Himself sees and Himself makes man see By obstinacy He is pleased not nor by many religious garbs."(686)

"Practicing obstinacy & self conceit the lord is obtained not.Studying religious texts and reading them to people and wondering at shrines, the disease is eradicated not.Without the name how can the mortal obtain peace."(905 - 906)

"By practicing stubborn self torture, the body wears off.Through fasting & penance the soul is softened not.Nothing else becomes equal to lord's name."(905)

"Kabir there is a difference in worshipping "Ram There is a point that need consideration.The same word everyone uses for Dasrath's son and the same word for the wondrous lord." (1374)

If the aim of doing Simran is for some low selfish worldly self interest

- to acquire the power of the mind]
- to acquire miraculous powers
- to control spirits
- to project an image of a "good man"
- to receive praise
- to boost the ego

then practicing this simran bears no fruit.

Even if such a seeker attains mental/miraculous powers he remains empty handed devoid of the gift of the naam.

(3)

"Riches and miracles are worldly attachments.On account of that the name cannot abide in the mind." (593)

"Without the name, in vain are all the wears & eats and accursed is the success & accursed the supernatural power." (650)

"The numerous actions (supposed to please God) performed by people boost their ego. Egoistical actions are harmful, and bring along with them much suffering. Without the practice of meditation of the shabad within a satsang no offering or action is accepted by God even though those actions are performed by people who do who do only good." (Bhai Gurdas 517)

In gurbani, you are introduced to a more simple & natural method.

"The churn, belonging to God, O my brother, churn it slowly and gently such that the butter (that appears) may not be lost." (478)

"Serving the true Guru may obtain poise & pleasure & the lord of the universe comes to abide in his mind. Day & night he instinctively remains devoted unto the lord.The lord Himself makes Him perform His devotional service." (1063)

"By remembering the name with mental poise, the Divine knowledge is revealed. (429)

"Whosoever, night & day, utters the Lord's name he attains unto the Guru's peaceful disposition."(1258)

"Night & day the mortal remains absorbed in the celestial trance and meditates on the profound & unfathomable lord master. (574)

Just as a child keeps saying (mummy - mummy) out of love for the mother, in the same way the seeker too should do the simran of gurmanter

- naturally / instinctively
- calmly
- respectfully
- fear - faith (for God)
- with love
- in solitude.

(4)

The act of repetition or meditation needs to be done with full of faith and love, slowly & gently in a low and soft voice.

Attentions need to be focused on the word "Waheguru" and one must listen to this low & soft voice with the ears.

By doing this, the mind's concentration will be begun to focus on one point that is the Gurmanter (Waheguru)

- The eyes will close and the mind will not be affected by outside influence.
- the tongue will remain immersed in the repetition of gurmanter.
- The ears will hear their own voice
- The mind will soften/melt in the love - worship of the guru.

This activity of simran becomes simpler in the company of Guru's devotees that is the sadh sangat.

"Joining the union of the society of saints, meditate on the name of the God.(26)

"Lord's meditation is attained in the Saints Society." (262)

"Sing the praises of the world lord, associating with the society of saints, contemplate." (624)

"Joining the society of saints, remember your lord with your soul & body. (817)

"In the congregation of saints the true name of God abides in mortal's mind." (51)

"Joining the guide of the saints I place God's name within my mind." (95)

"O Lord God, unite me with the saint's society, that Gods name may come to abide within my mind."(1417)

"Joining the society of saints, Contemplate over the name alone."(378)

"Meeting with the saints society, remember Lords name, then your service will be fruitful.(617)

(5)

In society, there are many existing doubts about the "mantar" for simran. There is a need to have an open discussion on this matter.

In this material world, the expression of the "mantra" is made through words, language and sound. But behind our material voice there is also an ineffable (subtle imperceptible) sound.

According to research made by scientists, all material things are made from the combination of different imperceptible elements. If a material thing is continuously (systematically) broken down (to its basic building blocks) it assumes the form of molecules, atoms, electrons, invisible protons, and reaches the point of subtle vibrations from which the subtle sound or raag (primal sound or divine music) is born (created). Gurbani refers to this divine music as limitless sound, infinite bani, naam, shabad or the "great mantar".

This infinite sound cannot be registered (heard) by our ears because it is not a creation of this material world - it is something beyond - this the suitable sound of the divine world, sound without a sound 22&(that cannot be registered by our physical ears) or Bani that can only be experienced by the inner sound through intuition. It is continuous its existence eternal.

In the Japji Sahib, the stanzas on "listening" refer to item limitless sound (current). It is a reference to intuitional listening of the bani.

"Both in speech and silence, He the Lord abides As He is, more can know him as such."(340)

"If she hearkens to the gurus instruction,It is then that the joyous beloved meets (18)

The written "mantar" is the expression of the subtle divine "mantar". When this written "mantar" is received from the satguru, then it is known as "Gur manter".

Many doubts exist amongst the seekers about doing simran.

(6)

The first question that is asked is , Which "word" or mantra forms the basis of meditation ?

Generally people have kept numerous name for God in their respective languages. In Gurbani the following list includes some of the many names used
Hari, Ram, Rub Parmesher, Suami, Allah, Thakur, Beethal, Saajan, Pritam. All are their role names ( which reflect the multiple duties and responsibilities God dispenses simultaneously ). They are all respectful names which project God attributes, but for meditation, only "Gurmantar" ( waheguru ) is the approved one. Gurmantar means, the mantar which the Guru bestows. Since it has been received from the Guru, behind the "shabad" or Gurmantar lies (hidden) the Guru's Grace and the divine power. The Guru certainly helps (aids) supports, gives grace and success in ways that we cannot see or witness. Gurmanter, is not just a "word". Deep down in its inner recess (folds) the Guru's power and grace are at work.

Kabir Ji also has written -

Says Kabir, utter the two letters (composing the word Ram means God). If God be my husband, then He will keep me (protect me). (329)

(7)

He received a two word mantar "Ra-m" from his Guru Ramanand. The "master"of the master - that is the Guru Himself, protects his own master. Our responsibility is continue to chant Waheguru - the Gurmantar. The Satguru will himself rise to assist, support and bestow success.

Within the letters of the Gurmantar, the Guru himself is present but is concealed.

With in the Satgur is the Shabad and within the shabad is the Satgur.

For this reason, Guru's mantar is the symbol of the Guru's illuminated presence.

For example, a mother's child, Mohan, his entire personality ( both his merits and demerits ) are immersed in the word "Mohan". But "Mohan's " existence depends nor only on his name "Mohan" but it has a separate existence of its own devoid of the word "Mohan". In spite of this ( separate existence ) the word "Mohan" still is the symbol of his existence.

For this reason any word based mantar created by the mind, heard, read, or a given "mantar" can be called a "mantar". It cannot be referred to as the Gurmantar. Behind such a mantar that is created by the mind, there is no support, no grace, no blessing, no power of the Guru. For this reason, a self created, or the chanting of a mantar given by someone else remains devoid of Guru's power (shakti) and cannot succeed. Gurmantar is only that which the Guru ( through the 5 beloved one's ) bestows in his mercy. It is only through the repetition, meditation of the Gurmantar that emancipation / salvation can take place.

"My master is eternal. He is seen by
practicing the Name Meditation." (509)

Just like a mother remembering her child with love, calls "Mohan", the blessings of her love and the vibrating emotions travel over some distance to pierce the inner seat of "Mohan's" heart. The mother's love and blessing thus reach the child. The child too returns this love through vibrations to the mother.

(8)

In this way between the two parties, the "love filled" transactions keep taking place. This emotions / vibrations, the more intense they are, the greater the effect on the other side and response too is of equal intensity. Just as / when Bebe Nanaki remembered her brother Guru Nanak Dev Sahib, with such intensity that Guru Sahib appeared immediately. In the same way when we recite "Waheguru" with love and faith, we are touching the deep recess of Guru's heart. The Guru too returns that love with love and blessings on the same wave length and intensity. For this reason we not only receive love and blessings from the guru for meditating on the GURMANTAR, we also by virtue of that love and blessings instinctively absorb all of Guru's virtues like

mercy,
forgiveness,
love,
happiness
hue
essence
pleasure

In this way the GURMANTAR 'WAHEGURU' keeps becoming more lovely and pleasurable. The GURMANTAR will penetrate,settle and assimilate into our physical and mental body, into every hair, into the subconscious and spontaneously we take the form of GURMANTAR itself.

"As is the one whom he serves
so does he himself become." (223)

"When differences between me and others
are removed, then whosoever I see there
I see but you O Lord."' (1375)

(9)

There is another doubt that is prevalent- the affixing of adjectives in front or at the back of the shabad or mantar- for example...Sri Waheguru, Satnam Waheguru,Ek Ongkar Waheguru etc. some even meditate on a multiple word mantar - for example RadhaKrishan, Sitaram,Om Siva
Jai Gobind, Jai Gopal, Ha-re Krishan etc. In some groups a 5 word mantar is also prevalent.

It must be remembered that GURMANTAR is not just a word; lying hidden behind it is the subtle form of guru's

presence
personality
soul
light
essence of love
divine glance

Continuously meditating of GURMANTAR with faith and love will produce a state where the letters of the GURMANTAR "WAHEGURU" will imperceptibly begin to dissolve, melt and transform into a subtle form

- its illuminated form
- its principle form
- its bliss producing form
_ love radiating form
- life giving force
- its Naam form

These divine form/force/vibrations then change into and appear as

Jingling (sounds)
limitless tinkling sound
Divine music

(10)

Just as Bhagat Kabir has said,

"The letters shall perish. The imperishable Lord cannot be described through these letters." ( 340)

When meditating it is easy to do so with a one word mantar and this one word mantar itself will dissolve,melt and assume a subtle form. A multiple word mantar is so much more difficult to melt or dissolve because

- God is one
- His subtle form is also one
- His sound current is also one
- His illumination is also one
- His manifested form is also one
- So His subtle mantar/shabad is also one

Thus the meditation of the one word mantar will spontaneously bear fruits.

Support of this view in gurbani appears as follows:

"He who by guru's instruction utters the one name he gathers the pure glory." (747)

"Nanak, he in whose mind the one word of the Lord abides, becomes mightily pleased." (261)

"Veds,purans and simirts of pure words are the creation of the one word of the Lord's name."(262)

"He within whose mind the one pure name abides he realizes the essence of the vedas." (1205)

"Man has joined the fifty two letters, but he cannot recognize the one word of the Lord."(343)

A certain divine soul has this to say on the above subject:

'The shorter the mantar, the better.Make this one word mantar reside in your heart and while attending to your daily chores keep it side by side and make lit an integral part of your life. If doubt,thought-counter thought appears try to get through to the solution through this one word.Practice repetition, meditation of this one word to such an extent that this word GURMANTAR will penetrate, settle and assimilate itself into your physical,your mental, your heart,your subconscious enabling you to hear it intuitionally.Your personality or self will immerse itself into the mantar.

(11)

For meditation the best time is Amrit Vela (3a.m.-6a.m.)

"Rise early in the morning,repeat the name, And night and day meditate on the Lord."(255)

According to this gurbani hukum,amrit-vela-early morning hours are the most beneficial for doing simran.Besides this one is also urged

night and day - meditate/repeat In gurbani there are numerous places where specific instructions have been given to us:-

" Whilst walking, sitting,sleeping and waking deliberate on the guru's instruction in the mind."(1006)

"Standing, sitting,sleeping or walking we ought to remember the Lord all through our lives." (101)

"Standing, sitting & sleeping- all the time remember the God's name." (594)
"While standing,sitting or sleeping meditate on the Lord.Walking on the way sing the praises of the Lord Master. (386)

"While standing or sitting meditate on God and enshrine affection for the saint's society."(297)

"Standing sitting sleeping, walking with each breath of mine I contemplate on my God." (1298)

"Standing sitting, sleeping and walking, this soul contemplates on you O Lord." (820)
"Sitting, standing I repeat your name .This alone is the deed I do."(813)

meaning all the time , non stop, every minute,second in whatever condition, always, while doing daily chores
like
eating, drinking
awake, sleeping,getting up, sitting
walking about
the firm advice is DO SIMRAN ALL THE TIME.

The practice of this simran meditation is most difficult.

"It is difficult to utter the True Name"(9)
(12)

But in the company of blessed gurmukhs the mind instinctively focuses itself and the practice of simran becomes simpler.

"In the society of saints one does not face any misery.By beholding and meeting the saints, the mortal becomes happy. (272)

"Join the saints society. Meeting with the saints guild you shall be blessed with the Lord's elixir." (1304)

"Join the society of saints and contemplate on the Lord"s wealth. Thus from as sinner you shall become holy." (631)

According to our past deeds, when the fruits of our virtuous deeds flower, we obtain the true & pure 'Sat Sangat' or "Sadh Sangat' and the seekers soul awakens.Spontaneously his incessant (unbroken) simran starts and he becomes a blessed one.

"When the plumule of actions of past sprouted,I met the Lord, the reveller- the detached." (204)

"He on whom the Exalted Lord showers mercy, obtains the society of saints.
The more he frequents the saint's congregation the more love he comes to enshrine for the Lord."(71)

The external activity of simran is in the physical and mental effort.Beyond this there is simrans's divine play which is unique and wonderful.

"O Slave Nanak, this is a difficult game.
Only a few know lit through the guru." (219)

This novel and difficult internal play of simran will be discussed in the next pamphlet.

Just as a child keeps saying (mummy - mummy) out of love for the mother, in the same way the seeker too should do the simran of gurmanter

- naturally / instinctively
- calmly
- respectfully
- fear - faith (for God)
- with love
- in solitude.

SIMRAN-LEKH PART-1

2008-06-16T09:33:00.000-07:00

Lekh 110 SIMRAN 1

The contemplation of the Lord
is the most sublime of all (the deeds)

In the dictionary, the meaning of `Simran' is given as follows :- To contemplate by focusing the mind on the `Name' or `Virtues' of the Divine.

Since the beginning of time, Sidhas, Sants, Spiritually evolved souls and gurus have recommended the practice of Simran for religious development.

But in Gurbani `Simran' holds a unique position and the practice of simran has been made mandatory (a must).

While reading Gurbani, participating in Satsangs and listening to the special virtues (attributes) and power of `Simran', enthusiasm develops in the minds of many seekers to practise simran, but when they begin the practice of Simran they face with many doubts and obstacles.

Generally seekers express the following complaints and doubts about Simran :-
1. What is Simran?

2. Practice Simran on which word or mantra?
3. When should Simran be done?
4. The mind does not calm down in Simran.

What is Simran? For any idea or thought

in the mind
in the heart
in the subconscious
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in the soul -

for it to be mastered
for it to settle within
for it to be internalised
for it to be manifested

over and over again, it has to be

recalled
repeated
dwelled upon
drilled
meditated upon

worked upon.

The activity which does this is called ‘Simran’

The religious activity of Simran - namely

- meditating loudly
- worshipping in the mind
- contemplating in the heart
- mentally witnessing the unutterable name
- experiencing spiritual bliss through love-link

is the seekers principle assignment, his duty, his life.

The divine practice of Simran by the ‘grace of the guru’ is made easier through the Sadh Sangat (gathering of spiritually elevated souls).

Creation can be divided into 2 planes

1. The worldly plane - the plane of duality
2. The Divine plane - Sachkhand (Realm of Truth)

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The worldly plane has developed from the doubt ridden world of ego and its mainstay is the belief in `me-mine'.

Man has been wondering through countless rebirths, through the doubt ridden fallacies of the polluted ego. Within the polluted doubts of `me-mine' state man

thinks
recollects
plans
works and
faces consequences

and -
lust

anger

greed

attachment

ego

have him entangled within their sensual desires. He remains trapped within the cycle of coming and going (births and deaths)

1 Being entangled and enmeshed in the love of false occupations, the whole world has perished" (133)

The involvement with `me-mine' or ego, like a ghost, has clung to man through all these births thereby causing him to forget his creator.

2 Such is the ‘maya’ materialism by which the Lord is forgotten
Worldly love wells up and one is attached to the love of
another. (921)
In this way the separate existence of `me-mine' or ego state through

thoughts
contemplation
recollections
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desires
deeds
religious practices

has seeped into every facet of man's life. Within our

mind
body
thoughts
brain
subconscious
worldly ‘self’

this has forced - settled - permeated into the deepest recesses and has entrenched itself.

In this way we are unknowingly

thinking
dwelling
meditating

on the `me-mine' ego state.

This separate existence under the influence of the ego state has so much captured our attention in the deepest recesses of our being, that without the desire of `me-mine,' our life appears incomplete and dissatisfying.

Man is God's image; His illumination

1 "O my soul you are the embodiment of Divine light.
Do understand your source" (441)

When this being was suspended upside down in the mothers womb he was meditating on his creator, But when the man appears in the external materialistic world, the hue (colour) of the materialistic world spreads all over him. He forgets his creator - the Timeless Being and begins to meditate on the doubt ridden world of `me-mine'- in other words he begins the practice of Simran (of the `me-mine' state).
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1 As is the fire within the womb, so is Maya outside.
The fire of Maya is one and the same; the Creator has staged this play. According to His Will, the child is born, and the family is very pleased. Love for the Lord wears off, and the child becomes attached to desires; the script of Maya runs its course.
This is Maya, by which the Lord is forgotten; emotional attachment and love of duality well up.
Says Nanak, by Guru’s Grace, those who enshrine love for the Lord find Him, in the midst of Maya. 921

In the mothers womb the being was unaware of the materialistic world and through Simran his heart was absorbed in his creator - but on taking birth into the materialistic world, the doubts of `me-mine' state captured him and severed the link with his creator. In this way man through wrong company becomes absorbed in the doubt ridden ego state.

2 For 10 months He kept you in mother’s womb and on birth, materialism got attached to you". 481

3 He comes out of the mother’s womb
and forgetting his Lord attaches his mind to the world 1007

In this way, man under the influence of wrong company abandons the simran of

Tu - Tu (you - you) and

replaces it with the simran of

"Mai - Mai" (I - I) (me - me)

With this, man's
aim in life
purpose in life
Target in life
support in life
objective of life

becomes subordinate to the material world. For every second, every moment - day and night man's mind is engrossed in
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this or that thought

remembering
thinking
planning
practicing
dwelling on some idea.

This `practice of Simran' could either

belong to the worldly hue
or
belong to the divine hue

All the time either in sleep state or awake state we are for sure doing simran - (mind is preoccupied with some thought or other) because our mind can never remain free, not ever for a moment.

What a ridiculous thing it is, to keep asking every Tom, Dick & Harry, "What is Simran ?" or "How do I do Simran ?" when the practice of simran, its meditation, is going on every moment, day and might without our knowledge.

Under the influence of "materialistic life" we

do our thinking
make wishes
make plans

make effort
struggle
toil

work
face consequences
driven by desires and needs
face grief or happiness
and urged by jealousy and enmity, we have forsaken our creator and are rendering
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useless our priceless life (gift) - what is more - we are (completely) unaware of
these destructive and degrading tendencies.

For this reason Gurbani severely admonishes (or warns) us

1 1 As the world of sand, built and plastered with care lasts not even for four days. 2 So are the pleasures of materialism. Why are you entangled in them O ignorant man. 3 This very day, come to your senses. No harm is yet done. So utter the Name of the Lord- the enemy of pride. 633

The entire creations, consciously or unconsciously is absorbed in the practice of this `Simran'. The 8,400,000 living things in their unconscious state, unknowingly and instinctively are practicing the Simran of their Creator in their own way - living by the Divine will."

2 1 The earth contemplates you and also the sky. The moon and sun contemplate you O the treasure of virtue. 2 All the beasts birds and ghosts remember you. The forests, mountains and the renouncers remember you. 3 All the parasite vines, creepers, and branches remember you. You O Lord are pervading all the souls. 4 All the subtle and gross beings remember you. The adepts and seekers remember the Lord's Name. 5 The invisible and the visible meditate on my Lord. My Lord is the master of all the world. 1078-79

But the human being witnessing the astonishing and sparkling materials and drama of the material world with his conscious state and polluted intelligence, has become too absorbed in the materialistic doubt ridden life, forgotten his creator and the practice of Simran of the `me-mine' state has started within.

4 Beholding the false worldly valuables You have gone astray my mind. 486
5. Hope, doubt, sin and worldly attachments In this the mortal is engrossed.
The false world abides within his mind and He understand not the lofty
Lord. 815

6 O lord of the world, the master of the universe This worldliness has made
me forget your feet. Even a bit of love for you wells not up In your
slave. What can the poor slave do? 857

In this way
body
mind
heart

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concentration
attention
subconscious

nay, his whole inner self has been so much coloured by worldliness, that apart from the doubt ridden egoistic state of his life, that realisation of some other

better
beautiful
lofty
peaceful
emancipating

divine life’s
awareness
understanding
belief
faith

is simply not there.

Whilst reading, / listening to gurbani and participating in Sadh Sangat, even if a momentary flash of `Divine faith' or `belief’ appears it quickly hides behind the cloud of materialism and disappears.

The moment (we) take leave of the sadh sangat, the influence of ‘materialism’ or ‘me-mine’ in the form of

desires

imagination

thoughts/ideas

needs-desires

worries-anguish

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lust - anger
greed - attachment
Jealousy - duality
enmity - opposition

and other sensuous attractions capture the mind causing (us) to forget the `divine faith' and `Gods Simran'.

Isn't it ridiculous to think that for one to practice the `Simran of worldliness’ man

needs no guru
needs no advice/guidance
needs no education
needs no know how
needs no research
needs no rights & rituals
need not suffer the hardships of penance or meditation.

The moment God is forgotten, the 5 satans - lust, anger, greed, attachment and EGO, by their astonishing & dazzling charm, trap man without his knowledge, and for his whole life, imprison him in the `secondary or worldly love' or ‘me-mine' state and like the monkey of a juggler, makes him jump and dance - making him their permanent slave.

1 The worldly love is an arduous ocean of pain and poison which cannot be crossed
The ego centrics pass their life taking pride and saying `It is mine - It is mine', they decay to their death (1416 - 1417)

In spite of numerous religions and religious sermons, man remains unaware of this mental or materialistic charm.

In this way, unsuspectingly and without resistance man becomes a slave to materialism, strengthening the chains of materialism around him and getting totally trapped under materialistic burdens.

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1 My erring soul is entangled with materialism
Whatever deeds I do with greed, with themI tie down my self (702)

2 All the relations are like bonds for the soul
O brother. The world has gone astray in doubt. (602)

4 Nanak, just as many as there are sins
as many are the chains around man's neck. (595)

Within the worldly life or the performance of worldly simran, our mind

- remains ever alert
- is scheming cunning and whilly moves
- is pandering to his needs and desires
- is lost in its mental engagements
- is drowned in anxiety and worry
- is absorbed in the desire of `me-mine'
- is trapped in his daily chores
- faces the consequences of his actions - good & bad
- remains a slave to sensuous desires
- burns in jealousy and `others love'
- tortures himself through ill will & enmity

In this way our `priceless birth' is being sold out in vain for a worthless coin. If we deeply consider our daily thoughts and actions, we will realize that we are so very deeply engrossed in the cobweb of materialism, that like the germ of filth we cannot see any other alternative to this materialistic life.

The reason is this. Our mind, over many births, has been uninterruptedly practicing the simran of materialism, that

It has itself become the image of materialism

From such a materialistic mind it is but natural to expect to be tainted by the

hue (colour)

odour
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desire
direction
support
of materialism.

If other words our materialistically tempered mind, without knowing, without resistance, effortlessly and continuously is engrossed in the simran of materialism. The proof of this state is our current `materialistic life'. It is the result and essence of the uninterrupted involvement in materialistic simran.

If this practice of simran can be reversed from its worldly directions and turned towards spiritual direction, then our practice of simran can become spiritually based and our life can be successful.

We are already engaged in doing simran. Its practice / methodology remains the same.

But its
aim
support
target
objective
needs to be altered.

1 My mind is now reverted to its original parity
When I become dead to this life, then I come to know God. (327)

2 Turning away from the world, my soul is merged In the supreme soul.
By gurus grace my understanding has become different, otherwise I was quite ignorant. (333)

3 When I turned from the world and became dead to this life, I got spiritually awakened.
By repeating the Name, my soul got attached with the lord. (221)

4 He turns away from materialism and enters the Lords mansion, within those mind abides the God's ambrosial Naam. (786)

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In other words the life of `materialistic simran' needs to be grafted with the hue / colour of spiritualism. BUT this spiritual play is difficult.

5 O Slave Nanak, this is a difficult game
Only a few know it through the guru. (219)

Yes, This arduous spiritual play can become simple and is spontaneously attainable in the company of Gurmukh piarays (spiritually enlightened souls).

Cont: in Lekh 111 Simran 2