Naam Simran 2

Spiritual Experience of Naam SimranTarlochan Singh Mann**3 New York Avenue, Stonybrook. N.Y. 11790. U.S.A.This is based on Bandgi-nama by Raghbir Singh Bir.Recitation of Gurbani and meditation or Simranare complementary to each other. WhileGurbani brings us closer to an understandingof God’s purpose, Simran truly unites us withthe divine. Recitation from Guru Granth andrepetition of a particular verse roots its sensein our mind in order that the mind is mouldedaccordingly. Naam - Simran increasesconcentration and raises levels ofconsciousness to higher level and unites uswith the wonderful Lord, Waheguru.Philosophy of Simran: As soon as the nameof any object is mentioned, its form, nature,attributes, and our re-action to it, rush into ourmind, and we visualize the image of the objectas picturised and projected. Similarly when werepeat God’s Name our mental picture of Godgets picturised before our mind’s eyes. Gur-Bani by projecting the attributes of God helpsus to form some sort of mental picture of God.In Simran when we repeat God’s Name thispicture grows clearer to us.

Even if we may have no mental concept ofGod, by mere repetition of His NAME God’sattributes are not only visualized but are alsoslowly assimilated. Naam-Simran is the secretof simple mindsbecoming Saints.Peculiar quality of our mind is that if something impresses us profoundly and if werepeatedly aspire, by continuous Simran, to beshaped in the pattern of that thing (may besaint, God), we are gradually mouldedaccordingly:Jaisa sevai taisa hovei. (SGGS)Methodology of Simran: Significance andworth of Naam-Simran can be appreciated onlyby personally practicing Simran persistently,regularly, with patience and perseverance till itbecomes a habit, and goes an unceasingly.Recommendations for beginners: Choice ofa secluded and fixed place and regular hourshelp in inculcating Simran habit. A specialroom, or a niche in a room, reserved forSimran is very conducive. Time - prescribed is2.00 A.M. to 4.00 A.M. in Summer and 3.00 to

5.00 A.M. in winter. We can sleep for twohours after Simran before our daily work.Body Pasture - We should squat cross-leggedon the floor as erect as possible. The avoidfatigue a cushion may be used.Tuning the mind - It is necessary to guard itfrom wandering and falling into negativethinking and making the entire Naam-Simranexercise of the day a futile venture Modusoperandifor tuning the mind recommended bythe author may be followed or each individualshould evolve and adopt his own personalizedtechnique.Three Stages of Simran: The authordescribes how and why he selected "Wahe-Guru" for Simran in preference to so manyother names of God mentioned in Sri GuruGranth Sahib. The first stage of Simran isaudible Simran. Lips more and sound is heard.We speak aloud and fix our attention on thesound produced. It is necessary to improve ourconcentration. If necessary beads of rosarymay be used, to start with, but in no casepictures of Gurus be used to improve

concentration, as it creates problems in higherspiritual stages as illustrated by our ownexperiences. The second stage is of mentalSimran. When lips cease to move, vocalchords alone help in creating sound rhythm ofWahe-Guru Shabad. For convenience theseeker may synchronize the Simran with therhythm of breathing, regulating the vibrations ofrespiration. Uttering Wah on inhaling, anduttering "Guru" on exhaling. This mentalSimran focuses our attention and increase ourconcentration which advances spiritualdevelopment. The third stage - The Gentlesound of mental Simran picks up a higher pitchand becomes louder and louder to theexclusion of all external sounds. Mental Simranceases and this sound seems to come downfrom navel and is heard from within our entirebeing. This concentrated Simran raises thelevel of consciousness and the spiritualdevelopment advances to the higher stage.The mind feels perfect peace and getsinebriated with the joy of bliss that defydescription. This advanced stage of spiritualdevelopment is called stage of ‘SAHAJ’. Fromthis last stage of Simran first stage of "GYAN’starts and the seeker starts having a number of

mystic experiences. But the seeker has toguard against the delusions of this stage viz (1)Ceasing of Simran gives the impression that itis waste of time as there is no worship of Godwithout Simran (2) The seeker is gripped bythe sleep of ease called ‘TANDRA’ and seekeris deluded to believe that he has reached thefinal stage of spiritual progress. This writerfollows in details the methodology suggestedby Late Sant Attar Singh Mastuana and BabaNand Singh Kleran helped him to come out offirst delusion regarding waste of time. EdwardCarpenter’s book ‘A Visit to a Gyani’ redeemedhim from the delusion of ‘TANDRA’.The other mystic experiences this writer hadare -Discovery of centers ofconsciousness within the bodyincluding cortex of the brain called‘DASAM DWAR’.Seeing glimpses of sweet coolluminosity.Hearing melodious sounds: punchnad or Anhad nad.Experiencing sweet smells.

Low gentle rhythmic sound in thebrain inducing bliss and lightness ofmind.Getting into peacefultrance/Samadhi.The realization that the universe isthe creation of an all-pervading forcebeyond our comprehension.