What is Simran?

Simran means remembering or saying something again and again. In Gurbani, Simran has been used for remembering God’s virtues or names given to God. This is Naam and is the means for meeting the aspirations of the soul to merge with the Creator. It involves remembering God, contemplating on His virtues and as far as humanly possible trying to emulate them. The terms used for this are Mann, Bach, karam i.e. thought, word and deed. Simran is thus not just repeating some mantra but understanding God’s virtues and letting them guide our thoughts, speech, and actions. The words used in Gurbani for Simran include Simran, Singing (gaavai, gaaveh) saying (aakheh), reciting (jaap, jap), remembering (aaraadhna, dhiaan), Bandgi (service) and Bandna (Worship, obeisance). Some religious teachers prescribe repetition of certain mantras. Some use a rosary because they are advised to do it a given number of times. However in such cases Simran remains limited to just saying. On the other hand if one understands what is being repeated it is beneficial in achieving concentration and is more satisfying, for:

ਜਿਨਿ ਕਹਿਆ ਤਿਨਿ ਕਹਨੁ ਵਖਾਨਿਆ ॥ ਜਿਨਿ ਬੂਝਿਆ ਤਿਨਿ ਸਹਜਿ ਪਛਾਨਿਆ ॥ ਦੇਖਿ ਬੀਚਾਰਿ ਮੇਰਾ ਮਨੁ ਮਾਨਿਆ ॥੬॥ ੧ ੨੨੧

One, who just says, just says; he who understands, experiences the Lord easily; this seeing and experiencing is satisfying for the mind (SGGS, P 221).

The way plants wither without water so the mind withers without Naam. Naam refreshes the mind which blossoms again:

ਨਮ ਜਨਮ ਕੇ ਦੂਖ ਨਿਵਾਰੈ ਸੂਕਾ ਮਨੁ ਸਾਧਾਰੈ ॥ਦਰਸਨੁ ਭੇਟਤ ਹੋਤ ਨਿਹਾਲਾ ਹਰਿ ਕਾ ਨਾਮੁ ਬੀਚਾਰੈ ॥੧॥ ੫ ੬੧੮

Man is rid of the accumulated afflictions of the births gone by when he/she contemplates on God’s Naam; the withered mind blossoms and is blessed with the Lord’s vision (SGGS, P 618). Reflecting on God’s virtues the mind leads to admiring God and wanting to acquire those virtues. We are thus get motivated to emulate them in practical life:

ਮਨ ਬਚ ਕ੍ਰਮ ਪ੍ਰਭੁ ਅਪਨਾ ਧਿਆਈ ॥ ਨਾਨਕ ਦਾਸ ਤੇਰੀ ਸਰਣਾਈ ॥੪॥ ੫ ੨੦੦

Being conscious of the Lord in every thought, word and deed, I seek His sanctuary (SGGS, P 200).

Simran then becomes a part of life and does not remain a ritual. Every person is given a mission to fulfill in life for which he (or she) is born. He is expected to carry out his duties as ordained (Hukam) i.e. in the environment in which he is placed. Every thing – birth,life and death is by Hukam, preordained:

ਜੇਹਾ ਚੀਰੀ ਲਿਖਿਆ ਤੇਹਾ ਹੁਕਮੁ ਕਮਾਹਿ ॥ ਘਲੇ ਆਵਹਿ ਨਾਨਕਾ ਸਦੇ ਉਠੀ ਜਾਹਿ ॥੧॥ ੨ ੧੨੩੯
One carries out the written Hukam, comes when sent and goes back when recalled (SGGS, p 1239).

One who carries out the Hukam sincerely does not talk of “I did it, I can do it, I know what is right”. These statements reflect ego. Ego (Haumai) is a powerful affliction and a major impediment to spiritual advancement. It makes a person self-centered with self-importance. Submission to God’s commands promotes humility which counters the ego. This is explained in the second Pauri of Japu Ji:

ਨਾਨਕ ਹੁਕਮੈ ਜੇ ਬੁਝੈ ਤ ਹਉਮੈ ਕਹੈ ਨ ਕੋਇ ॥੨॥ ੧ ੧

Those who understand and obey God’s Commands do not display ego (SGGS, P 1). Simran or remembrance also helps in becoming conscious of what was told to the soul before birth. This leads to carrying out the commands and is in effect performance of the given duties. This is also Simran as exemplified by air, water, fire and so on. We see them performing their functions all the tim e.g. air is a source of life every where, water maintains life and cleanliness, and fire provides heat and light. Gurbani says by performing their functions, they remember God:

ਗਾਵਹਿ ਤੁਹਨੋ ਪਉਣੁ ਪਾਣੀ ਬੈਸੰਤਰੁ ਗਾਵੈ ਰਾਜਾ ਧਰਮੁ ਦੁਆਰੇ ॥ ੧ ੬
Air water and fire sing God’s praises, as does Dharam Rai the presenter in God’s court (SGGS, p 6).

Simran is therefore being conscious of the tasks given and then carrying them out. This is further emphasized at the end of Japu Ji:

ਜਿਨੀ ਨਾਮੁ ਧਿਆਇਆ ਗਏ ਮਸਕਤਿ ਘਾਲਿ ॥ ਨਾਨਕ ਤੇ ਮੁਖ ਉਜਲੇ ਕੇਤੀ ਛੁਟੀ ਨਾਲਿ ॥੧॥ ੧ ੮
Those who remember Naam, succeed in their life’s labor; their faces are radiant with success and many are saved along with them (SGGS, P 8).

Need For Simran

Some people say “God is within me, my mind is clean; I have no need to go to a congregation or meditate”. Such a person may be well meaning but it is also true that when at cross-roads for a decision, he will always take one that suits him, may be detrimental to others, and is not necessarily ethical. We can look at this in another way. Man makes many resolutions at different times, sticks to them for a while and then forgets mostly because of reasons that are self-serving. Recounting God’s virtues in meditation and going to congregations i.e. Sadh Sangat refreshes his mind and he is reminded of them. SGGS explains this with an analogy. The earth has water under and on it. But this cannot ensure that plants and crops will bloom; they will wither if the land they grow on is not irrigated. This is achieved by rain water which either directly or through canals irrigates the land. This is exactly what happens to the mind. It withers if it is not refreshed by the Naam through the rain of ambrosial discourses and singing in congregations. Simran or meditation is similar to the water being pumped from under the earth. The way underground water gets depleted unless it is replenished by rains, individual meditation must be supplemented by attending congregations. That is because confining only to oneself one develops a sense of being good leading to ego which becomes a liability. Simran both as individual meditation and congregational is therefore necessary. Going to the congregation helps in developing humility because one goes there to listen and not talk. It inculcates the spirit of service and participation instead of just being oneself. The Third Guru says that ambrosial showers are akin to this:

ਜੈਸੀ ਧਰਤੀ ਊਪਰਿ ਮੇਘੁਲਾ ਬਰਸਤੁ ਹੈ ਕਿਆ ਧਰਤੀ ਮਧੇ ਪਾਣੀ ਨਾਹੀ ॥ ਜੈਸੇ ਧਰਤੀ ਮਧੇ ਪਾਣੀ ਪਰਗਾਸਿਆਬਿਨੁ ਪਗਾ ਵਰਸਤ ਫਿਰਾਹੀ ॥੧॥ ੩ ੧੬੨
The clouds drop rain on the earth. Isn’t’ water already there in the earth? Water from the earth travels as clouds and showers rain (SGGS, p 162).

Similarly the nectar of Naam refreshes the mind:

ਮਨੁ ਸੁਕਾ ਹਰਿਆ ਹੋਇਆ ਮੇਰੀ ਜਿੰਦੁੜੀਏ ਹਰਿ ਹਰਿ ਨਾਮੁ ਧਿਆਏ ਰਾਮ ॥ ਹਰਿ ਭਾਗ ਵਡੇ ਲਿਖਿ ਪਾਇਆ ਮੇਰੀ ਜਿੰਦੁੜੀਏ ਜਨ ਨਾਨਕ ਨਾਮਿ ਸਮਾਏ ਰਾਮ ॥੧॥ ੪ ੫੩੮
The withered mind becomes fresh again when Naam is remembered; this comes by good fortune and one merges into the Lord (SGGS, P 538).

ਨਾਨਕ ਨਾਮੁ ਮਿਲੈ ਤਾਂ ਜੀਵਾਂ ਤਨੁ ਮਨੁ ਥੀਵੈ ਹਰਿਆ ॥੧॥ ੫ ੧੪੨੯
With Naam I live; both my body and mind blossom (SGGS, P 1429).

How does Naam refresh the mind?There are two aspects to this. Firstly reminder of our duties and carrying them out is a source of satisfaction. In its absence the conscience will always prick and cause discomfort. Secondly recounting Divine virtues and trying to emulate them, again will be a source of satisfaction because one tries to be what one admires. This comes with the guru’s grace and leads to contentment:

ਗੁਰ ਪਰਸਾਦਿ ਮੇਰੈ ਮਨਿ ਵਸਿਆ ਜੋ ਮਾਗਉ ਸੋ ਪਾਵਉ ਰੇ ॥ ਨਾਮ ਰੰਗਿ ਇਹੁ ਮਨੁ ਤ੍ਰਿਪਤਾਨਾ ਬਹੁਰਿ ਨ ਕਤਹੂੰ ਧਾਵਉ ਰੇ ॥੧॥ ੫ ੪0੪
By the guru’s grace Naam abides in my mind; I get what I wish for; imbued with Naam the mind feels contented and looks to no where else (SGGS, p 404).

Whose Simran?

Who is to be remembered and worshiped? Many religions ask their followers to worship some gods or goddesses. Some advocate idol worship. The Christian teachers say that just accepting Jesus as the savior is enough. However these paths take one away from the Creator. A Sikh is advised to meditate only on the Ultimate Lord who is subject neither to birth nor death and is ever present:

ਵਡੜੈ ਝਾਲਿ ਝਲੁੰਭਲੈ ਨਾਵੜਾ ਲਈਐ ਕਿਸੁ ॥ ਨਾਉ ਲਈਐ ਪਰਮੇਸਰੈ ਭੰਨਣ ਘੜਣ ਸਮਰਥੁ ॥੬੨॥ ੩ ੧੪੨੦
Whose Name should we recite early in the morning? Recite the Name of the Supreme Lord, who has the power to destroy and create (SGGS, P 1420).

ਸਦਾ ਸਦਾ ਸੋ ਸੇਵੀਐ ਜੋ ਸਭ ਮਹਿ ਰਹੈ ਸਮਾਇ ॥ ਅਵਰੁ ਦੂਜਾ ਕਿਉ ਸੇਵੀਐ ਜੰਮੈ ਤੈ ਮਰਿ ਜਾਇ ॥ ੩ ੫੦੯
We should for ever worship the Lord, who pervades every where. Why serve someone else who is born and then dies (SGGS, P 509).

The word Ram is frequently used in Gurbani to denote Naam. It literally means One who is all pervasive. Ram is also the name of the son of King Dashrath of the epic Ramayana. The latter is one of the many incarnations of Vishnu. A doubt is sought created whether Ram the son of Dashrath is to be worshipped since there are some references to him in the scripture. This is clarified thus:

ਕਬੀਰ ਰਾਮੈ ਰਾਮ ਕਹੁ ਕਹਿਬੇ ਮਾਹਿ ਬਿਬੇਕ ॥ ਏਕੁ ਅਨੇਕਹਿ ਮਿਲਿ ਗਇਆ ਏਕ ਸਮਾਨਾ ਏਕ ॥੧੯੧॥ ਕ ੧੩੭੪
People say Ram and Ram, but there is difference between the two, One pervades all while the other is just himself (SGGS P 1374).
ਸਿਮਰਿ ਸਿਮਰਿ ਸਿਮਰਿ ਸੁਖੁ ਪਾਇਆ ਚਰਨ ਕਮਲ ਰਖੁ ਮਨ ਮਾਹੀ ॥ ਤਾ ਕੀ ਸਰਨਿ ਪਰਿਓ ਨਾਨਕ ਦਾਸੁ ਜਾ ਤੇ ਊਪਰਿ ਕੋ ਨਾਹੀ ॥੨॥੧੨॥੯੮॥ ੫ ੮੨੪
I have obtained bliss for ever remembering the Lord and keeping His lotus feet in my mind; this servant seeks the sanctuary of One above whom there is none (SGGS, P 824).

There is no point in worshiping gods and goddesses because they themselves worship the ultimate Master:

ਬ੍ਰਹਮਾ ਬਿਸਨੁ ਰਿਖੀ ਮੁਨੀ ਸੰਕਰੁ ਇੰਦੁ ਤਪੈ ਭੇਖਾਰੀ ॥ ਮਾਨੈ ਹੁਕਮੁ ਸੋਹੈ ਦਰਿ ਸਾਚੈ ਆਕੀ ਮਰਹਿ ਅਫਾਰੀ ॥ ਜੰਗਮ ਜੋਧ ਜਤੀ ਸੰਨਿਆਸੀ ਗੁਰਿ ਪੂਰੈ ਵੀਚਾਰੀ ॥ ਬਿਨੁ ਸੇਵਾ ਫਲੁ ਕਬਹੁ ਨ ਪਾਵਸਿ ਸੇਵਾ ਕਰਣੀ ਸਾਰੀ ॥੨॥ ੧ ੯੯੨
Brahma, Vishnu, the hermits, silent ascetics, Shankar, Indra, those observing austerities and the alms seekers; they all worship the True Lord and receive honor; those who defy suffer because of their ego (SGGS, p 992).

One should therefore meditate on the Ultimate Lord who is above all and whom the gods and goddesses worship.

Three Aspects of Simran

We have touched on two aspects of Simran namely carrying out God’s commands and praising His virtues to understand as also to emulate them. There is also the third aspect of motivation and that comes by the mind’s or soul’s yearning for the Lord and is the starting point.

Yearning

The urge for Simran comes from within on the form of yearning to be with the Creator. This yearning and the guru’s help enable the union:

Only those who thirst for the Naam nectar shall receive it (SGGS, P 862).
ਹਰਿ ਪੇਖਨ ਕਉ ਸਿਮਰਤ ਮਨੁ ਮੇਰਾ ॥ ਆਸ ਪਿਆਸੀ ਚਿਤਵਉ ਦਿਨੁ ਰੈਨੀ ਹੈ ਕੋਈ ਸੰਤੁ ਮਿਲਾਵੈ ਨੇਰਾ ॥੧॥ ਰਹਾਉ ॥ ੫ ੨੦੪ My mind is always thinking of having vision of the Lord; with this aspiration I remember Him day and night; If only I could find the Guru who unites me with Him (SGGS, P 204).
ਪ੍ਰਭ ਮਿਲਬੇ ਕਉ ਪ੍ਰੀਤਿ ਮਨਿ ਲਾਗੀ ॥ ਪਾਇ ਲਗਉ ਮੋਹਿ ਕਰਉ ਬੇਨਤੀ ਕੋਊ ਸੰਤੁ ਮਿਲੈ ਬਡਭਾਗੀ ॥੧॥ ਰਹਾਉ ॥ ਮਨੁ ਅਰਪਉ ਧਨੁ ਰਾਖਉ ਆਗੈ ਮਨ ਕੀ ਮਤਿ ਮੋਹਿ ਸਗਲ ਤਿਆਗੀ ॥ ਜੋ ਪ੍ਰਭ ਕੀ ਹਰਿ ਕਥਾ ਸੁਨਾਵੈ ਅਨਦਿਨੁ ਫਿਰਉ ਤਿਸੁ ਪਿਛੈ ਵਿਰਾਗੀ ॥੧॥ ੫ ੨੦੪
I long to meet the Master; Paying obeisance I pray that I meet a saint guru who has had the good fortune of knowing the Lord; Pause; I will surrender my mind and offer all wealth and give up any pretense of wisdom; I shall seek and follow any one who gives a discourse about the Lord (SGGS, p 204).

The true guru guides on the path to the Master.

Obeying God’s commands

The purpose of human birth is for the soul to reunite with God. However the body-soul combination being affected by evil thoughts and deeds, an obstacle akin to a dividing wall or gulf is created between the Creator and body soul. It is necessary to demolish the obstacle to enable the reunion. How can this be done?

ਕਿਵ ਸਚਿਆਰਾ ਹੋਈਐ ਕਿਵ ਕੂੜੈ ਤੁਟੈ ਪਾਲਿ ॥ ਹੁਕਮਿ ਰਜਾਈ ਚਲਣਾ ਨਾਨਕ ਲਿਖਿਆ ਨਾਲਿ ॥੧॥ ੧ ੧
How can the obstacle of falsehood be demolished and Truth reached? Lead life according to the commands ordained (SGGS, P 1).

The parents, siblings, level of education, profession, marriage partner, children, comforts, suffering, wealth, and time of death are all ordained based on past deeds before a person is born. He is informed that he must carry out these commands which are embedded in his conscience. Being involved in the world one is liable to become oblivious of the conscience and forget what he is here for. He thus wastes the opportunity provided by human birth:

ਆਇਓ ਸੁਨਨ ਪੜਨ ਕਉ ਬਾਣੀ ॥ ਨਾਮੁ ਵਿਸਾਰਿ ਲਗਹਿ ਅਨ ਲਾਲਚਿ ਬਿਰਥਾ ਜਨਮੁ ਪਰਾਣੀ ॥੧॥ ਰਹਾਉ ॥ ੫ ੧੨੧੯
Man is expected to listen to and read (heed) the Divine Word; caught in other desires he forgets Naam and wastes human birth (SGGS P 1219).

The environment affects the mind through the senses of sight, smell, sound, taste and touch. The connected sensory organs are subject to the temptations provided by the environment. These are in turn transmitted to the mind. If the mind is not alert to resist the temptations it gets smeared by their effect and directs the organs accordingly. So even though outwardly the organs are seem responsible for deeds the real responsibility lies with the mind or soul. Bhagat Kabir warns man against appropriating what does not belong to him:

ਬਹੁ ਪਰਪੰਚ ਕਰਿ ਪਰ ਧਨੁ ਲਿਆਵੈ ॥ ਸੁਤ ਦਾਰਾ ਪਹਿ ਆਨਿ ਲੁਟਾਵੈ ॥੧॥ ਮਨ ਮੇਰੇ ਭੂਲੇ ਕਪਟੁ ਨ ਕੀਜੈ ॥ ਅੰਤਿ ਨਿਬੇਰਾ ਤੇਰੇ ਜੀਅ ਪਹਿ ਲੀਜੈ ॥੧॥ ਰਹਾਉ ॥ ਕ ੬੫੬
Man plays tricks and appropriates what belongs to others and lets his spouse and children enjoy; O my misguided mind do not engage in deception; ultimately your soul will have to account for it (SGGS, p 6560).

Every pleasure of life gives kick but is invariably followed by hangover. It is rarely recognized except probably in case of consumption of alcohol but equally applies to rich food, drugs, gambling and premarital or extramarital sex. Sooner or later one realizes that something is amiss. The effect of such activities is that they make one feel high and then inebriated. Simran is means of awakening the intoxicated mind so that it remains focussed. This awakening is achieved with the help of the Guru and by participating in holy congregations that are engaged in discourses on the One Naam. Naam reminds one of his duties; Simran and performance of duties i.e.Seva (Service) go together. In fact seva is also Simran and helps to achieve the highest success of union with the Creator:

ਜਨੁ ਲਾਗਾ ਹਰਿ ਏਕੈ ਨਾਇ ॥ ਤਿਸ ਕੀ ਆਸ ਨ ਬਿਰਥੀ ਜਾਇ ॥ ਸੇਵਕ ਕਉ ਸੇਵਾ ਬਨਿ ਆਈ ॥ ਹੁਕਮੁ ਬੂਝਿ ਪਰਮ ਪਦੁ ਪਾਈ ॥ ੫ ੨੯੨
The servant who is devoted to the One Naam; his aspirations do not remain unfulfilled; Seva befits the servant; understanding and carrying out Divine commands he achieves the highest status (SGGS, P 292).

The Persian word Banda meaning servant is also used in Gurbani. The word Bandgi derived from it means service and is used for Simran or worship. Service and Simran are therefore synonymous:

ਕੁਦਰਤਿ ਕੀਮ ਨ ਜਾਣੀਐ ਵਡਾ ਵੇਪਰਵਾਹੁ ॥ ਕਰਿ ਬੰਦੇ ਤੂ ਬੰਦਗੀ ਜਿਚਰੁ ਘਟ ਮਹਿ ਸਾਹੁ ॥੩॥ ੫ ੭੨੪
The Lord is carefree; we cannot know His nature; the Banda (servant) should perform Bandgi (worship) till the last breath (SGGS, P 724).

Praise and Emulation

The third aspect is praising the virtues of God, emulating them and thus becoming like, and merging with the praiseworthy Lord. The method:

ਇਕ ਦੂ ਜੀਭੌ ਲਖ ਹੋਹਿ ਲਖ ਹੋਵਹਿ ਲਖ ਵੀਸ ॥ਲਖੁ ਲਖੁ ਗੇੜਾ ਆਖੀਅਹਿ ਏਕੁ ਨਾਮੁ ਜਗਦੀਸ ॥ਏਤੁ ਰਾਹਿ ਪਤਿ ਪਵੜੀਆ ਚੜੀਐ ਹੋਇ ਇਕੀਸ ॥ ੧ ੭
May I have my one tongue multiplied a million times, then twenty million, and with each of them I utter Naam, the Name of the Master, a million times; these are the steps of the staircase that raise me to be one with Him. This is so motivating that hearing the Divine virtues even the worms (those who never thought so) also wish to join; but this is possible by grace; otherwise it is pointless boast (SGGS, p 7).
ਕਬੀਰ ਤੂੰ ਤੂੰ ਕਰਤਾ ਤੂ ਹੂਆ ਮੁਝ ਮਹਿ ਰਹਾ ਨ ਹੂੰ ॥ ਜਬ ਆਪਾ ਪਰ ਕਾ ਮਿਟਿ ਗਇਆ ਜਤ ਦੇਖਉ ਤਤ ਤੂ ॥੨੦੪॥ ਕ ੧੩੭੫
By praising You repeatedly I have become like You and my ego has gone; with distinction between self and others removed, wherever I look, I only see You O’ Lord (SGGS P 1375).

This way one sheds ego and becomes like the Creator and the two become indistinguishable:

ਜਿਨ੍ਹ੍ਹਾ ਨ ਵਿਸਰੈ ਨਾਮੁ ਸੇ ਕਿਨੇਹਿਆ ॥ ਭੇਦੁ ਨ ਜਾਣਹੁ ਮੂਲਿ ਸਾਂਈ ਜੇਹਿਆ ॥੧॥ ੫ ੩੯੭
What type of people are those who never forget Naam? They are like the Master; there is no difference at all (SGGS P 397).