by carlos » Sat Aug 03, 2013 10:33 pm
Whenever Nam Simran is mentioned, usually people tend to think that by doing the simran of any name referring to that Supreme Power written in the holy texts of almost all religions, is as same as Nam Simran.
Names like: Allah, Wahiguru, Hari Om, Gobind, Krishna, Shiva, Vishnu, Har, God, Jehova, Satnam, etc ....or like those, more than 1200 names mentioned by the Tenth Patshahee, and so on....
Each religion, each mazab, each language, has several such names... in hundreds ...or even thousands. And all of these are known as "Varnatmik", which come under the parameteres of being, spoken, written and read. This is where the conflicts start between the different religions, each one proclaiming it´s superiority.
First of all, Wahiguru or that Supreme Power has no name. And becuase of that Saints have called Him as Anami. In reality, Wahiguru is a level of consciousness, a conscious power just to say something about it, because whatever we may say or think about it, it is inadequate.
The Bani says: sochay soch na hovaee, jeh sochay lakh waar
So, that infinite conscious power has no name,because all these names we know, are descriptive names of that Supreme Being.
When there was no creation, no men, no languages....how was that Anami being called as?
Naturally it could not be called, but it existed, it exists and shall exist, even when there shall be Parlay and Mahaparlay... so who will be left there to call Him? Naturally no one. But then too, He is known as Naam, or Shabad. This is His true form. The Bani says, when there was no creation, nothing, He was inmersed in Himself, in His Shabad or Dhun roop.
Now one thing is certain, if any man of any religion, has the Darshan of this reality, in the inner spiritual planes and comes back to speak out about it, all will speak about it in the same terms. Because now that experience of that Primal truth and reality is genuine, without the mixture of mind and maya. Because naturally, it is not based on blind faiths nor mental concepts, but on the personal experience about it.
The bani says:
"Jeta keeta, teta Nao,
Bin Navay, nahee kou thao"
Means, everything that is created, is created by that Naam, nothing exists which is not created by that Naam. We must once again keep in mind, Wahiguru has nothing to do with any word of any religion, He is above all these limited fences, which try to limit the limitless in boundaries ....
And the Nam, which is mentioned in each ang of the Granth Sahib, of which Simran has to be done, is the Nam given by a Gurmukh of our times. It says: IkOnkar, Satgur Parsad. Which means, there is only one Supreme God, which is realized by that Nam, as the bakshish, the bhed, the jugtee, given by a Satguru.
Now Satguru, is not anybody proclaiming himself as a guru...it is quite difficult to meet such a Gurmukh. It is only by His grace alone, that one comes to meet and accept that Gurmukh, the rest of the world will deny Him and slander Him, just because He will not stress upon any outer devotion, nor rules, nor regulations which bind us or limit us as souls; but will only insist on Nam Simran, to realize, to meet and merge in Wahiguru Akal Purukh. And to worship Wahiguru, for the sake of the love for Wahiguru alone.
That wadbhagee soul who does this type of devotion of Wahiguru is really a shaheed. Because, that soul fights bravely with the mind and the evil vices and tendencies, with the guidance of a Gurmukh, not for anything else or purpose, but solely for the purpose of becoming pure enough to meet and merge in Wahiguru Akal Purukh. Anything apart from this type of sacrifices or devotion, is a great harm to ourselves, as we shall continue in the chaurasee ka chakar, as positive ghosts, or shall be born again in some jooness, to fulfill our attachments with our so called religion, dharam, mazab, or bhoomee.
What a pity, we are given the chance to free our souls from the creation, and we use it, to get even tighter chains(dharam, bhoomee) on our souls and return back, whether in the physical world, astral or even the causal plane below Parbraham.
It is nonsense to believe that if I sacrifice my life for my dharam or bhoomee, I shall earn merits and go straight to Wahiguru.
The Bani warns us: Jhin Har japiya, se Har hoiya. Means, only by Nam Simran can we become with Him, not any otherwise. Do what we may, bur of no avail.
We have been in the creation for aeons, and if we ever go back to Wahiguru, we shall become one with Him witout any distinction. We are separated from from Him, as long we are individual identities due to the mind. Once we drop off the mind through Nam Simran, we are no singhs nor kaurs, we are pure drops of souls, we are carried in the river of Shabad Dhun to the Infinte Ocean of Satnam, where we reach and merge in Him, becoming Him, and we are one with Him.
So how can He send any individuals to go to some places and take care of those places?
We see, it is all our baseless mental ideas which we take as truth, for which we go to the extent and give our lives happily, thinking we are shaheeds, and shall meet Wahiguru for it.
Even if being sahheeds, was so important, then why do we still have and maintain our separate individual identities? Why are we not one with Wahiguru? It is our weakness and ignorance, which does not allow us to make the right choice of becoming one with Akal Purukh, but rather remain as limited individuals.
Otherwise if we had merged in Him, we would say, I am Him. But the fact, of we not saying so, is a proof that we are entangled in maya still, and we are quite separated from our beloved Wahiguru. According to Gurmat, our only desire, should be to love Wahiguru that much through Nam Simran, that uncondtionally, we become one with Him. This is the purpose, of all Guru Sahibans and Gurmukhs
In Sach Khand, only Wahiguru exists. Anybody reaching there in the company of a Gurmukh, also becomes Wahiguru. There is no question of individual identities.
All our Guru Sahibans, our Bhagats, once left this creation, have merged and become one with that one Wahiguru, so who are we, that we think we shall retain our identities when reaching Sach Khand. Who wants to remain as a drop, when one can become an huge Ocean.
This is not like saying, my name is Dalbir Singh, I am from Amritsar, and I am going to the States or Canada, and I shall continue being Dalbir Singh there also.
This happens so, as long we are below Parbraham.
Once we reach Sach Khand, we are no more singhs nor kaurs, as stated before, we have shed off all of our fake covers and identities due to the mind, thus have become one only then, with Alkal Purukh.
Now if there is any doubt, on which Nam to do Simran, our Guru Sahibans have made it very clear, because we are under the misconception that shall be no more Gurmukhs after Tenth Patshahee, so naturally nobody will ever think in that way to find one, but as also said before, the auspicious meeting with a Gurmukh is a question of good luck, a blessing of Akal Purukh, not otherwise.
But the point is, the Bani says:
Sant Parsad, jaapiye Har Nao
And : Se simreh, jis Aap simrae
Means, the bhed, the bakshish, the updesh, given by a Gurmukh of our times, is the one of which Simran is to be done, because it is that Gurprasad, it is that Nam Simran, which the Bani refers in each of it angs.
In our Bani, different terms are used to name that one Conscious Power , just as Satguru, Sant, Gurmukh, Brahmgyani; which comes at our human level, to give us Himself totally, as Nam Simran...
That is why the Bani says: Jeh vad Aap, te vad Teree daat
Wah wah sachay Badshah.