The Miracle Of The Word

The Miracle Of The Word

Such is the importance of Nam simran in Sikhism that Guru Nanak, the founder of the faith, proclaims, “I have no miracles except the name of God.” Nam japna or Nam simran is the repetitive remembrance of the Supreme, the Satnam, the only true Word. Nam is the Ultimate reality which manifests itself in the form of Creation and Nam, like Nature, is all-pervasive.
Nam is not name, identification or combination of words to address God like Hari, Ram, Allah; it is more than that. Nam is the representation of the Almighty, manifestation of His attributes. Nam is expression for the whole nature of Akal Purakh, the timeless, infinite and all-pervasive. To be linked with the divine name is to grow in likeness to God – being merciful, compassionate and loving until it results in divine union.
Satnam is not eternal silence; it takes the form of the divine Word, Vaheguru, the divine light, dispeller of darkness. In Sikh tradition, the Supreme is referred to as Vaheguru. Absorption in Nam, constant remembrance of Vaheguru, is recommended. As the believer meditates on the Word, bondage to the world, fear and injustice is overcome. Nam simran has the power of freeing us from the self-centredness that leads to endless cycles of reincarnation. All gains, spiritual and material, flow from concentration on Nam. Nam simran, chanting of ‘Satnam Vaheguru’ in congregation or in solitude is one of the three cardinal principles of Sikhism, along with kirat karni or honest labour and vand chhakna or sharing with the needy.
Nam japna can be performed at the individual level, in private meditation. It involves the practice of repeating the sacred word which helps you internalise the meaning of the Word. Guru Nanak believed that by repetition of Nam, one can overcome the ego. Nama marga, the path of the divine Word, is the way to liberation.
Nam simran can also be performed collectively in sadhsangat, when devotees sing together hymns of praise or the shabad in the form of kirtan. Guru Nanak says satsangat is where the divine Nam is cherished. This is where virtues are learnt, where godlike qualities are cultivated. In sangat devotees seek unity with God through recitation of Bani as well as hearing His Word. Nam simran is related to hearing or listening to the Word as well as becoming aware of what has been heard.
Remembrance of Nam does not bind the person to any place or time. One can recite it while walking, driving or while performing household chores. It sets you free. Guru Arjan says, “Nam is mukti, liberation, jugati, way to attain liberation, fulfilment, tripati as well as bhugati, enjoyment. All who follow the pathway of Nam experience vismad, the incredible awe and wonder of knowing the greatness of the Supreme Being – vismad nad vismad ved, wondrous is the sound, wondrous the wisdom.
But mechanical repetition of Nam is not enough. One has to realise the Divine as a reality and be in harmony with him. When we recite gurbani or the divine Word we are in fact remembering the attributes of God and as a result the followers also try to imbibe good qualities like love for all creatures, sewa, forgiveness, universal brotherhood, fearlessness etc. Nam simran is the ultimate path of bliss, of liberation.

Bhagavan Krishna is the Supreme Guru

Many ordinary Bhaktas are scared that they do not have any initiation from a Guru ; and therefore they may not be able to progress in Bhakti-yoga . It is true that a genuine Guru facilitates a spiritual aspirant to have express enlightenment . In this era of globalization and fast track life all around, such dedicated Vaishnava Gurus are not easily available to every Bhakta . Therefore, it is necessary to make best use of the available Satsang opportunities which are Bhagavan Sri Krishna's gift .

Bhagavan Krishna says in Srimad Bhagavad Gita , 10.9-11 , "Those whose minds are fixed on Me and whose lives are surrendered to Me, derive great satisfaction from enlightening one another about My greatness and speaking about Me . Those whose minds are devoted to Me worship Me with great joy. I Myself give to them the Yoga of wisdom, by which they can come to Me. Only out of compassion for these devotees, I dwelling in their hearts, destroy with the shining lamp of knowledge, the darkness born of ignorance."

From the above instruction of Bhagavan Krishna, it is clear that the Devotees should enlighten each other about Bhagavan . And it is Bhagavan's responsibility to bestow knowledge to His Bhaktas .

What matters to Sri Krishna is the Devotee's Bhakti and nothing else . Bhagavan Sri Krishna has personally stated at Guruvayoor temple , "Bhakti is dearer to Me than Vibhakti (knowledge) . I am not only *Amaraprabhu* ( Eternal Lord) but *Maraprabhu* ( Lord of trees) as well " .

Therefore , let us give a free hand to all Bhaktas to express themselves . Their innocent responses are nectar to Bhagavan .

Om Namo Bhagavate Vasudevaya !!!

Why we go to Temples ?

A conversation between Guru and disciple.

Disciple : Why should we go to the temple to worship or pray ? Since Bhagavan is every where, why can't we do it at home or where ever we are?

Guru: Air is distributed everywhere. But when you use a fan, more air will circulate in a small area. That is why we use hand held fans and electric fans. Fire is with in a log of wood. But only when they are subjected to friction, fire emerges from that. Likewise, when so many powerful *Manthraas* are chanted and so many rituals are performed, the divine presence becomes more significant and the positive energy and vibration from the chanting, rituals and dhoopa, deepa gandham becomes many fold in a temple. Also it is a place to meet other like minded devotees and will lead to more Satsang .

This is explained in this sloka in Thanthra samucchayam :

Sarvathragosi bhagavan kila yadyapithwa-

maavaahayaami hi yathha vyajanena vaayum

goodho yathaiva dahano mathhanaad upaithi-

hyavaahithopihithat hhaatvamupaisich aaryaamÂ

It must be remembered that , Bhagavan Sri Krishna , Sri Rama , Arjuna, Parashurama , Adi Shankara and many other Rishis have installed Temples equipped with specific Manthraas and Rituals . These temples are abodes of Bhagavan whose live presence is a reality being daily experienced by numerous Bhaktas .

This is the last one of the nine types of Bhaktha Prahlada described to his father Hiranyakashipu and this is the final stage of bhakthi. When the surrender to Bhagavan is complete, Prahlada says, devotee becomes a jeevan muktha and when the "prarabdha karmaas" (karmaas accumulated from the previous janmaas) get exhausted, the body just falls and Jeevathma merges with Bhagavan.

Aathmanivedanam or self surrender happens in two stages: one is the initial stage without the intense feeling (Bhava-hina aathmanivedanam) and one with intense feeling of separation from Bhagavan which is called Bhava-yuktha Aathmanivedanam. The second type is described in Gita by Bhagavaan :

mac-citta mad-gata-prana
bodhayantah parasparam
kathayantas ca mam nityam
tusyanti ca ramanti ca

"Those whose minds are absorbed in Me and whose lives are wholeheartedly devoted to My service, derive great satisfaction and bliss from constantly enlightening one another about My tattva and performing kirtana of My name, form, qualities and pastimes.

tesam satata-yuktanam
bhajatam priti-purvakam
dadami buddhi-yogam tam
yena mam upayanti te

Here, Krishna is saying : "Those whose minds and lives are devoted to Me and who always meditate on Me, always speak about Me and derive satisfaction in Me alone. Their minds feel relaxation and comfort only by thinking about Me, and they are constantly desirous of perpetual union with Me. I bestow upon such bhaktas buddhi-yoga, transcendental intelligence and knowledge by which they can attain Me." (Prabhupada' s translation)