Saturday, November 25, 2006


Simran 123 Part 14

The Immortal Protector is a form of Love and that is why He is known as a Loving Protector. He has deep love for his creation. He protects and looks after His beings and is forever their well wisher.

1.1 His slave, He ever preserves and cherishes and with love, hugs him to His bosom. 617

1.2 Both here and hereafter, my Lord is a succourer (helper) of mine.
1.3 You are the Beloved of all, the Cherisher of all and the Mainstay of
all hearts. 1220

We humans are the off springs of God; therefore there exists in us a spark of love, affection and attachment. God, in fulfillment of His seep love has created this universe and in it He has placed the spark of Divine Love, so that He can love His beings (creatures) and His beings can in return respond to the Divine Love of the ‘Divine Mother’.

In this love there is a ‘Divine pull’ which is also called Divine gravity. In this way the natural pull of the Divine love in all the tiniest parts (atoms) of the universe

Towards the Immortal Protector


Towards one another

is present. The sun, the moon, the earth and all the stars are subordinate to this cosmic attraction and are eternal experiencing the Divine pull towards one another and towards their creator, The Immortal Protector. This cosmic attraction is said to be love, affection, attachment etc. and it is also called the Naam or Shadad (Word).

The total pull of the ‘spiritual circle’, according to some hidden natural laws or God’s Will, is keeping all the various parts of the universe in absolute

balance and harmony. For this reason the whole creation since time in memorial, synchronized with the flow of the ‘Divine Will’ is running its course consistently.

When there is some disturbance in this natural balance, then panic strikes the world - as for example during earth - quakes, floods, typhoons, diseases etc.

In this way when our ego-centered mind, with God given wisdom, persistently makes statements and schemes devices and displays cunningness, all the time using his own self will, then he divorces himself from the Divine Will written within himself and breaks off from the wire of Divine love. This deprives him of the ‘Divine Mother’s “ warm bosom, love, happiness and all other forms of blessings.

If there is any defect in the electric wire, the bulb goes off and we flounder in darkness. Similarly, if the wire of our spiritual attention breaks off from God’s Word, Naam Will or Life-flow, then the darkness of ignorance prevails upon our mind and we flounder in the doubt-ridden fallacies of our ego and experience sufferings and affliction.

If we wish to enjoy again the love of the warm bosom of our Divine Mother, then we have to go inwards into our being and “focus on the Word” , through simran. According to gurmat our spiritual destination is, ‘linking our attention with the Word’.

2.4 Linking the attention with the Word one becomes aware.
The Perfect Lord is one, and the One is recognised. KBG 147

2.5 Linking the attention with the Word, the unrecognizable is recognised. VBG 5/15

The suns rays are spread all around. When the rays are collected by means of convex lens, then they become one powerful strong ray in which the heat of the sun is increased so much that it burns paper but the scattered rays have no effect on it.

Similarly the attention or tendencies of our mind are absorbed in various thoughts or things and are scattered. Because of this, our mind has become very weak and we become upset and angry over trivial matters. When these tendencies are focused on one point, then the result is attentions. Such focused attention.

generates unlimited power with which various types of mental miracles, charms etc. are performed.

By focusing this attention in the ‘ Word’ the focused attention becoming electrical power burns our scattered and low desires and purifies our mind. The purified mind may experience Guru’s Grace at some blessed time when it may receive the touch of Naam and the internal spiritual intutional light may occur. Through the ‘Word” God manifests Himself.

Generally our attention is absorbed in the miracles of the ‘materialistic world’. This is because our knowledge or awareness of manifestation of the ‘Divine World’ is superficial. In reality we:

do not know
do not see the need
have no time

about ‘Intutional Divine Knowledge’.

In Gurbani the intutional experiences of the Divine World are clearly mentioned but our attention does not go towards the innate meaning. This is why, doing path, kirtan and lectures on Gurbani do not have the ‘touch stone’ effect of Gurbani on us. This state of ours is illustrated by Gurbani thus:

3.1 He reflects not on the Word but utters mere words from the mouth and is engrossed in sin. 39

3.2 Men read treatises dealing with three qualities and understand not the quintessence of God.
They forget the Primal Being and recognise not the Guru’s hymns. 128

3.3 He imparts instructions, but himself practices not.
He realises not the quintessence of the Name. 380

3.4 The One Word your remember not. You shall enter the womb again and again. 434

When we study or do research on something, we come into contact with that subject and we accept its vices - virtues.

Similarly when we contemplate and focus on the Word and practice it,

we easily acquire the Divine Virtues of the ‘Divine World’.

The study of material of the worldly circle keeps us trapped in the ‘worldly circle’, but the intutional contemplation of the ‘spiritual circle’ takes us out of the attachment of the materialistic world and introduces us to the internal spiritual intutional experiences of the wonderful and ecstatic knowledge of the spiritual world.

We spend all our lives and large sums of money in studying and researching the materialistic world, but, no expenditure is needed to do research the inner self with the Word: neither is there a need to go overseas.

Although through the results of scientific research , man has acquired unlimited materialistic benefits and bodily comforts, yet without spiritual knowledge, the wrong use of all materialistic science has brought throughout the world agitation, troubles-afflictions, frightful diseases and dreadful wars causing unlimited destruction.

On the other hand through inward spiritual research numerous Divine gifts such as

materialistic comforts
spiritual well being

Eternal happiness
spiritual love

spiritual relish

etc. can be easily obtained.

The knowledge of the ‘materialistic world’ will not go with our souls after death, but the research of the intutional knowledge of the spiritual world will be with our soul in the future lives - guiding and helping us all the way.

Through our intellect we can do research on one natural aspect but through the knowledge of intutional quintessence we can get a complete awareness of our knowledge of this world and the next.

But, we are so absorbed in exploring and probing the creation through scientific research that we have forgotten the creator of creation - the Immortal Lord.

In this connection Gurbani admonishes us thus:

5.1 Men read treatises dealing with three qualities and understand not the Quintessence of God. They forget the Primal Being and recognise not the Guru’s hymns. 128

5.2 The man attached to worldliness is very blind and deaf.
He hears not the name and makes a great uproar and tumult. 313

5.3 The fool contemplates not the Name.
He has no understanding and comprehension. 938

This does not mean that we should not research in science. As long as we are in this world we have to make every effort for the happiness and comfort of our lives.

Indeed! while studying and researching worldly scientific knowledge it is equally necessary to remember our Creator - the Immortal Protector through simran and appreciate and show our affection for His divine creation.

We are absorbed in the outward reading of scriptures, worship, rituals etc.
We do not:-
have the awareness
know the method
feel the need

to turn our mind inwards.

The researchers, scholars, scientists and philosophers of materialistic creation are found in unlimited numbers but rare is the researcher of the inner soul’s word- consciousness:-

5.4 Rare are such persons in this world who reflect over the Guru’s word and remain detached. 1039

5.5 Being in Love with the Shabad (Word) like a deer (because of love)they who are prepared to die (to this world -that is become totally intoxicated), such ones are rare indeed in this world. Var BG 28/17

5.6 All hear the sound and classical music but only a few understand the shabad (Word) consciousness. 15/16

5.7 Rare is the person who understands Gurbani.
When man effaces his self conceit, then does he come to posses the
knowledge of the three worlds.

In the pitch darkness of materialism if ever we associate with the spiritually elevated souls and do simran, then sometimes the shine of spiritual light falls on our intoxicated minds and we experience intuitional knowledge.

It is through such flashes of the light of the soul that the quintessence of the Word can be:-
dealt with

and this is the essence of intuitional knowledge
To understand and comprehend the flashes of ‘Divine illumination’ is a thing that is beyond the limited our limited wisdom.

6.1 The mortals read, hear and reflect upon the innumerable Names of the Lord, but they cannot see the embodiment of gnosis and love.
How can iron become invaluable gold if it touches not the philosopher’s stone. 973-974

6.2 When , by meditation I attached my mind with the Pure One says Kabir, then did I obtain the Fearless Lord. 328

6.3 When by Guru’s grace man obtains the true understanding, then finds he, the fearless Lord. 725

6.4 When ones consciousness is totally absorbed in the Sahabad (of the Guru) the intuitive mind (that opens up) will help to fashion jewellery from gold (meaning the intuitive mind will convert the worldly mind into a Divine Mind.). Var BG18/22

Gurbani has emerged from the intuitive ‘Divine Illumination” and for this reason the quintessence and the innate meaning of Gurbani is beyond the reach of our limited wisdom. That is why we are incapable of enjoying the spiritual hue of the hidden meanings of Gurbani.With our respective wisdom we are superficially satisfied with the literary meaning or message of Gurbani. Gurbani admonishes us as follows on this fallacy:-

6.5 He reflects not on the Word, but utters mere words from the mouth and is engrossed in sin. 39

6.6 The One Lord you remember not, so you shall enter the womb again and
again. 434

6.7. Blind and deaf are they who know not the Name. For what did they come into the world.

6.8 The perverse men read, but know not the way
They understand not the Name and stray in doubt. 1032

Generally speaking with our shallow wisdom we are contented with hearing, understanding and discussing the word by word meaning of Gurbani but in reality the essence of Gurbani has some hidden secret which can be




through intuition.

This does not mean that we should not go for the literary meaning of Gurbani.. Living in the visible world, we have to follow the word of the Guru in its word form in Gurbani and do paath, kitrtan and carry out discussion with love and affection. This is very important for our spiritual journey.

But to go towards the ‘Divine World’ from which Gurbani has descended, from that ‘Intuitional region’ or ‘Illuminated World’, the only effective way is

Sat Sangat [company of (the seekers of) Truth]



That is why it is important for us to have knowledge about the system of these two - ‘mental’ and ‘spiritual worlds.’

But it is a fallacy to regard the mental intellectual knowledge and the physical efforts as peak of religious destination.

In reality to reach the ‘spiritual world’, physical and mental efforts

are means - not the end.

Our destination is the meeting of the ‘word and consciousness’ or our subtle consciousness has to be absorbed in the ‘essence of the word’!

It is through the meeting of the ‘word and consciousness’ that the ‘continuous jingling’ sound is heard through intuition.

In the Sidh Ghost, the Sidhas (adepts) asked Guru Nanak:

Who is your Guru of whom you are the disciple?

In this connection Guru Nanak Sahib answered:-

8.1 Shabas (of the Lord) is my Guru (and my) consciousness (connected with) the sound current is the disciple. 942

- meaning ‘Guru” is the ‘Word’ and focusing attention in the Word is become the ‘follower’.

Just as the snake gets intoxicated with the music of the flute is happy following the sound; just as the peacock hearing the thunder of the clouds spreads its feathers in happiness - exactly in the same way the truth seeker through the meditation of the word becomes intoxicated in the ‘continuous jingling’ sound.

When the mind hears the unstruck celestial music, it enjoys the wonderful ecstatic taste and climbs onto the wonderful spiritual musical measure and in a state of wonderment one pour out (ones feelings)

8.2 O my mother I am wonderstruck to see my Lord.
My soul is bewitched by the unstruck melody, wondrous is its relish. 1226

8.3 Never ending never ending music plays to the accompaniment of musical instruments.
My soul, my soul is imbued with the love of my darling Beloved. 436

8.4 The Lord whose knowledge is spoken of as unfathomable, Him the Guru has enshrined within my mind. 612

This ‘unstruck melody’ is forever continuously echoing secretly in the spiritual depths of our internal soul.
This ‘unstruck melody’ is in fact the ‘Word’!
The ‘quintessential word’ is in fact the ‘Guru”
Attention (consciousness) is the ‘follower’ (disciple)
Consciousness absorbed in ‘materialism’ is the outward manifestation of our lives.
The practice of the ‘Word-consciousness’ is the extraordinary internal play of the soul.
9.1 Arising early in the morn and associating with the saint’s society, daily hymn the melodious celestial strain. 925

9.2 He the Lord-creator has set afoot a wondrous play.
I hear the Lord’s celestial Gurus Word. 1154

9.3 Through these 52 letters the three worlds and all else are described.
These letters shall perish. That imperishable Lord, cannot be described through these letters.
Where there is speech, there are letters. There the mind remains not stable.
Both in speech and silence, He the Lord abides.
As he is, none can know him as such. 340

9.4 Taking the Waheguru mantra from the Guru (the Gursikh) drinks quietly from the container of love. Var B.G. 4/17

9.5 You cannot do justice by trying to describe. It has to be seen to be appreciated. 1357
This ‘sublime - essence - Word’ indeed is the

of Divine existence. The Sabad (word) and Naam are the expression and manifestation of spiritual illumination.

9.6 By Guru’s instruction the Name wells up in the mind and by Guru’s instruction, the mortal is united with the Lord. 644

9.7 By Guru’s instruction, I have realised the unstruck music and enjoy the divine relish of God’s Name. 921 - 922

9.8 By Guru’s instruction, he repeats the Lord’s Name. 1057

9.9 Gurbani pervades the whole world and through this Word, the Lord’s Name is obtained. 1066

This Divine quintessential Word like its source, the Lord is very delicate and formless. Such a delicate thing can only be captured or realised on a similar slender wavelength.

That is why to capture the ‘Shabad essence’ or to establish a link with the shabad, our attention too should be of the same slender wavelength. For example if ‘Jallandar Radio station and our ‘radio’ are on the same meter-cycle wave length or number, then only the two can get connected and the voice from Jallandar Radio Station can be heard on our radio.

The ‘subtle consciousness’ has such an ability that it can while experiencing

Divine awe

Divine ecstasy

Divine love

Infinite melody

Melody of the Naam

through intuition, to tear down the boundaries of materialism, to merge with the ‘Essence of the Word’. Out of the 84 lakh lives, only man has received this gift of the substle consciousness.

10.1 The hand and legs etc. are the gifts the Lord has bestowed, consciousness of the word through the ear and the precious eyes His merciful looks have blessed.
Var B.G. 18/3

Just as the ‘Word’ is the bridge between the world and the Formless Lord, consciousness is the interpreter between the ‘subtle essence of the word’ and the gross written word. It can sense the ‘essence of the word’ and express it in gross visible words, just as in Gurbani! In the same way it can internally sense the divine virtues which are narrated in the visible words of Gurbani and enjoy the spiritual taste.

It is the consciousness that can become aware of the bridge of the ‘essence of the word’ that can ferry man across the dreadful materialistic ocean.

10.2 As a lotus flower remains unaffected in water, as also a duck that swims against the stream’s current, and becomes not wet, so with the fixed intent on the Guru’s word and uttering the Name, O Nanak, the dreadful world ocean is crossed. 938

But this inward mysterious ‘play’ can be known - comprehended and enjoyed by doing simran through the ‘sadh sangat’ (the company of evolved souls) and the grace of the Guru. This point is illustrated in the verses of Bhai Gurdas thus:

10.3 By focusing the attention of the consciousness on the word the gurmukh takes a step and finds the path. Var BG 37 / 27

10.4 By absorbing the consciousness in the Word in the company of the sadh sangat (the company of evolved souls) man by Guru’s grace goes (within himself).Var BG 6/19

10.5 Practice the Guru’s Word (shabad) in the company of evolved souls (sadh sangat). Var BG 16/1

Sometimes when doing simran in sadh sangat, the mind turns pure
and the innate, subtle effect of Gurbani
reflects upon it
infects it
hits it
brings about the realisation of the being within

and our mind becomes intoxicated and through the subtle mind discovers, realises discerns and senses
‘Shabad (Word)’
‘Life current’

and enjoys it.

The mind’s reflections and inclinations

* are withdrawn from the materialistic world
· focus their attention

* cut through the pitch darkness of ignorance
· withdraw from sin
· doing simran in the presence

* living in the company of evolved souls (sadh sangat)
* and through the divine grace and mercy of the Guru

the union of the consciousness and the Shabad (Word ) takes place.

In this way the ignorance or doubt ridden fallacy of our mind, body and heart disappears just as darkness when the sun rises.

11.1 By Guru’s Grace I have easily obtained the home of bliss.
The darkness is dispelled and the moon of wisdom has risen. 393

This is the Divine miracle of internal intuitional spiritual level or (as it is said) with the change of knowledge spiritual power is attained. Those with external tendencies of the materialistic world have no knowledge whatsoever about this.

Through the union of the Shabad (Word) and consciousness and the grace of the Guru, man receives all the Divine blessings. This creates within us spiritual bliss and eternal comfort and calmness of the Lord’s love.

11.2 By fixing attention on the Divine Word, happiness is produced.
Imbued with the Lord, sublime joy emanates. 62

11.3 The gurmukhs while living in the world and in the company of spiritual souls are engrossed in the word consciousness and enjoy the bliss of highest spiritual level. Var BG 15/21
12.1 The story of shabad (word) and consciousness absorbed in ecstasy of the Beloved is unnarratable and cannot be told. Var BG 16 / 10

12.2 The love link of the shabad (word) and consciousness bestows honour in God’s Court to those without honour (in this world). Var BG 8 / 24

Without the union of the consciousness and the Shabad (Word) there is no other way that goes towards the ‘Word-essence’ or the Shabad (Word) Guru.

12.3 Without reflection on the Guru’s Word, he suffers transmigration, loses honour and continues coming and going. 1031

But this practice of Shabad (Word) -consciousness is not easy because through numerous births, our consciousness has been absorbed in the ‘numerous colours’ of materialism and needs the relish of novelty or variety, failing which it gets bored and quietly slips away.

12.4 Fascinating is the marvelous picture of worldliness and only a few understand this. 485

For this reason to divert our attention from the numerous attractions of materialism, and link us with the melodious and wondrous praise of the Lord’s ‘infinite waves’ through the

repetitive practice of ‘simran’

of the colourful ‘love-filled worship’ of the Lord, our Gurus have started a new and lofty aim to life. In this way our consciousness comes out of the attractions of materialism and takes emotion filled flight in the

wondrous praise
silent love
awe filled desire

of the Lord. In this way for the union of the Shabad (Word) and consciousness or from a ‘manmukh’ to become a ‘gurmukh’ it is essential to go within with faith and love and do ‘simran’.

12.5 By Lord’s meditation man remains watchful night and day. 262

12.6 Again, again and again repeat your Lord’s name.
By drinking the Name-nectar, this soul and body are satiated. 286
Cont......../ Lekh 15


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