Simran(orconstance remembranceofGod)isa tonicforthesoul.Itisa panaceaforalltheillsof theworld.Itisapotent remedyandworkswonder toremoveworrywhereall humaneffortsfall.Aman ofSimranneverhasany worryoranxiety.
“Simran – ThesweetremembranceofGod”
wasissuedonFebruary6th,1954, andwasSantKirpalSingh'sBirthdayMessageforthatyear.
Imprint:
UNITYOFMAN – SantKirpalSingh
Steinklüftstraße34
5340St.Gilgen–Austria/Europe
Secondediton2021 – Nocopyright
Dearbrothersandsisters,
Mr....hasaskedmetogivesomemessageonmybirthdayanniversary.
Thedayofmyphysicalbirthfellonthe6thofFebruary,1894.Thetruedate ofmybirthisthedaywhenIsatphysicallyattheholyfeetofmyMaster SawanSingh,inFebruary,1924.StillthetruerdateiswhenIwasreborn anewintothebeyondandmetmyMasterinallHisgloryin1917,i.e.,seven yearsbeforemymeetingwithHimphysically.
IrespectallholyscripturesofalltheSaints whocameinthepastasall thoseweregivenbyinspirationofGod.Ihadthegoodfortunetositatthe feetofmyMaster.ThatwhichIhavereceivedofmyMaster,thesameIde‐liveruntoyou.IfindthesameparallelwithwhatallthepastSaintshave said.Thedifferenceisinthelanguageorthewayofexpression,butthesub‐jectmatteristhesame.Theyalltalkastohowtoliberateoursoulsfrom mindandmatterandknowourselvesandknowGod.
AtthetimeofinitiationSatgururesideswiththedevotee. Heiswithyou alwaysevenuntotheendoftheworldandwillbeextendingallfeasible help.Hewillneverleavethee,norforsakethee.Whosoever'smindisstayed onHimwithfullfaithHewillkeephiminperfectpeace.Thereishopefor everybody.MasterPowercomesintotheworldtosavesinnersandtoput themonthewaybacktoGod.ItisforyoutoremaindevotedtoHim,and keepHiscommandments.TherestisforHimtodo.
Godislove.Youarealsolove. LoveisthepotentfactortomeetGod.He thatlovethnot,knowethnotGod.Therefore,thoushaltlovetheLordthy Godwithallthyheartandwithallthysoulandwithallthymind.
IwishyoutobethedoersoftheWordandnothearersonly,foranounce ofpracticeisworthmorethantonsoftheories.Reformersarebadly needed,notofothers,butofthemselves.YoushallhaveGodheadassalary. IwishyouallGodspeedinyoureffortstotreadthewaybacktoGod,which lieswithinyou.Myloveandbestwishesarealwayswithyouandwillre‐
mainwithyou.Themysteryoflifeissolvedinthecompanyofthosewho havesolvedthatforthemselves.Howtofindsuchaman?Onewhosolved thismysterycanhelpyouinfindingthesametruth.
SomeonequestionedGuruNanak astohowonecouldfindatrueand realGuru,andbywhatsignsHecouldberecognized.GuruNanakreplied, “ThehumanbodyisatempleofGod,anditisbyturningwithinthatwe meetGod.Thereisawayfromthishouseofthebodytoanotherhouse within(theNijGharorSachKhand)whichistherealhouseandherethe soulfindseverlastingpeace.Thehumanbodyisjustlikearentedhouse, giventoustemporarily(i.e.,allottedspanoflife)until,inthemeanwhile, thesouliswiseenoughtogainaccesstoherpermanentabodeofeverlast‐ingbliss.Now,therealandtrueMasterisonewhocanshowusthewayout tothekingdomofGodwithinthisbodyandcanleadthesoulfromstageto stageuntilthekingdomisgainedandthesoulcomesintoherown.”
Thehumanbody,likeanyotherphysicalthing,issubjecttodecayand disintegration.Eventhisworldsuffersdissolution.ButSachKhandorthe kingdomofGodaloneisindestructibleandeternal.Theprocessofdissolu‐tionworksuptotherealmoftheTrilokiorthreeworlds(physical,astral andcausalplanes)andthatofgranddissolutionuptothesubtlestofthe causalplanes,butitcannotreachSachKhand,orSatLok,orMukam-i-Haq astheMohammedanscallit(NewJerusalemoftheChristians),foritisthe veritablekingdomofGod,asspokenofbyChrist.TheSaintshavetherefore setSachKhandastheirgoal,whichisbeyondthekenofdissolutionand granddissolution.
Next,theSatguruorthetrueMasterpointsouttheway tothekingdom ofGod.HetellsusthattheDivineMusiccomprisedoffivestrainsor melodiesisalwaysgoingoninthebody.Thiscontinuoussymphonyisthe connectinglinkbetweenthecreationandthecreator.Itistheladderwhich thesoulhastoclimbstepbysteponitsonwardjourneytothekingdomof God.ThisMusicismostmelodious,thelikeofwhichcannotbefoundon earth.Ithasimmenseattractionandanirresistibleappealinit.Thediffer‐entmelodiesbeginfromSahas-dal-Kanwal(theregionofthethousand
petaledlotus)andreachasfarasSachKhand.TheMastersoulgivesacon‐tacttothehumansoulatthelowestendofthemusicalnotes,besidessome experienceofthewithdrawalofthesensorycurrentfromthebody,bothof whichhavetobedevelopedbydailypractice.
TheSatgurucomesintotheworldwiththetreasureofNaam. TheMus‐limscallittheNada-i-Asmani(heavenlymusic)andChristiansdescribeit as“Word”.ThetreasureofNaamisnottheheritageofthisorthatparticular nationorcommunity,norofanyparticularcountry,norofanyreligion, casteorcreed.Again,thistreasureisfreelydistributedbyaMastersoulto all,irrespectiveofanyoftheaboveconsiderations.Anaspirantmaybea BrahminorKshatriya,aHinduoraMuslim,oranythingelse,forthatisnot ofanyconsequence.Eachoneofuscanlearntheartoflifeandthescience ofspiritualitysoastofindawayouttothekingdomofGodwhichisthe commonheritageofallandthesummumbonumoflife.
Again,aMastersoulmaycomeintotheworldinanygarbhemaychoose to.Itisofnoconsequencetotheaspirantsforspirituality.Anysuchconsid‐erationswillsurelybeahindranceandapositivedisadvantage.Ouronly connectionwiththeMastersoulispurelyofaspiritualnatureandnota temporalone.SaintKabir,thoughaMuslimweaver,hadamonghisfollow‐ersRajputchiftainslikeBirSinghandBhaghailSingh.SimilarlySaintRavi Das,acobblerbyprofession,hadMiraBai,aRajputprincess,andRajaPipa inhissacredfold.AllthatwehavetoascertainisthattheMasterisShabda Sanehi.HewholovestheWordisWordpersonifiedandcangiveusfirst handexperienceoftheShabdortheSoundPrincipletostartwith.IfHe satisfiestheseconditions,weshouldhavenoscruplesonanygroundwhat‐soeverinacceptingHimandlearningfromHimthescienceofspirituality.
Themacrocosmisinthemicrocosm. Thehumanbodyistheprototype oftheuniverseandmuchmorethanthat.Inittherearemillionsofsolar systemswiththeirsuns,moonsandearthsrevolvinginandout.Thesweet‐estofthesweetmusicisalsogoingoninit,emanatingfromthetruethrone ofthetrueking – God.
AMuslimdivinealsosaysinthisrespect,“WhenIheardthebewitching strainsofthatcelestialsong,Kaaba(theholiestoftheholyplacesofMuslim worship)andthetemple(oftheidolworshipers)bothappearedtobebad caricaturesbeforethedivineintoxicationitgave.”
MaulanaRumisays,“TheSaintsarethetruedevoteesofGod,alwayslis‐teningtotheDivineMusicwithin.ThatinfuseslifeintotheloversofGod.” ShamasTabrez,anotherMuslimSaint,alsospeaksofit,“Everymomenta strangetypeofcalliscomingfromtheheaven.Ihearthatvoiceandnone else.Blessedindeedaretheywhohearthiscall.”
Thissongisquiteuniqueincharacter. Nolanguagecandescribeit – nei‐therTurkish,norArabic,norPersian,noranyother.Itisinfactanunspo‐kenlanguageandanunwrittenlawuntoitself.
TheProphetMohammedoncedeclaredthathelistenedtothevoiceof Godjustashelistenedtoanyothervoice.Butwhenquestionedastowhyit couldnotbeheardbyothers,Hesaid,“Youcannothearthisvoiceasyour earshavebeensealedup.HietosomeMastersoulwithaprayerforbreak‐ingofthesealandthenlistenattentivelyinthesilenceofyourheart.”
Mrs.AnnieBesant,thegreatTheosophist,callsittheVoiceoftheSilence andsaysthatthesilencebecomesvocalwhenthemindisatperfectrest.
“TheKingdomofGodiswithinyou,”saysChrist.Thetroubleisthatwe searchforitwithoutandfinditnot.ManinhissearchforGodhasnot sparedanyefforts.HehaslookedforHiminthesacredrivers(likeGanges, etc.),inthesnowcappedmountainsofBadrinath,Kailash,Amarnath,etc., inthedeeprecessesoftheforestsandinthesacredplacesofallantiquity, butwithnosuccess.Asthe‘wayout’toGodlieswithin,youwillhaveto findaMasterwhoknowsthewayandwouldbeaguideuntoyouuntilthe goalisreached.ThisworkonlyatrueMastercandoandnooneelsecando it.
Nowthequestioncomes:WherecanthisDivineMusicbecontacted?
TothistheMasterreplies,“ThisDivineMusicisgoingoninSukhmana(a centralcordbetweenIdaandPingala,thetwocordsoneitherside,which
runningthroughthespineandpassingthroughthecentreofandbetween thetwoeyebrows,reachesdirectlyasfarasSachKhandorShahRagas namedbytheMuslims).Itcanbeexperiencedbythesoulinherdeepest depths,whenlayerbylayerthevarioussheathsorcoverings(physicalor gross,mentalorsubtle,andcausal)areshakenofffromthesoulinheron‐wardjourneytothevariousLokasorregions:thesun,themoon,thestars, ofspirits(Pithrian),ofDeities(Devian),etc.Ateachstage,theMusicbe‐comesmoreenrapturingthanbefore,untilinParBrahm(beyondthethree Lokas)thesoulbecomesself-luminousinherpristineglory;thentheMu‐sictoobecomesexceedinglycharming,infullswellwithunendingconti‐nuity.ThisistheAjapaJapgoingonatalltimesinanunspokenlanguage.
Asthesoulhearsitshegetsmagnetized,withtheresultthatthemindwith itsoutgoingfacultiesisparalyzedforwantoftheinspirationitisusedto drawingfromthespirit,andgraduallyitlosesitsholdofher.Thehigh-born maiden(beingadropoftheoceanofSatNaam)isfreedfromitsclutches andnowmovesonunhampered.«
Itisofcourseimpossibletodescribethesublimesymphonies inso manywordsastheyarepastdescriptionforwantofadequateexpression.
Atpresenteverysoulhas,onaccountofconstantassociationwithmind, acquiredatendencytoflowdownwardandoutwardthroughtheoutgoing faculties.ItisbecauseofthisthatshecannotcatchtheSoundCurrent(the elixiroflife)within.Acupturnedupsidedownmayforagesremaininthe rainbutnotadropwillfallintoit.Butifitisturnedaright,itwillgetfilled upinoneortwoshowers.Exactlyisitthecasewiththesoul.Assoonasthe Mastersoulgivesheracontactwiththelife-givingSoundCurrentbyturn‐ingitarightthroughthewithdrawalofthesensorycurrent,thelotus-like cupofthespiritgetsmoreandmorewaterofimmortalityuntilshegets drenchedthroughandthroughandissavedforever.
Mind,youknow,iseverafterpleasuresofonekindoranother. Butthe pleasuresofthisworldarealltransitoryandhavealwayssomestingatthe bottom.“Oursincerestlaughterwithsomepainisfraught,”saysanEnglish poet.
Thisrenegadeofthemindcanonlybesubduedifsomeinternalpleasure ofrapturousstrainsoftheDivineMusic—theWord—isgiventoitinlieu oftheexternalone.Whenmindtastesthesweetelixir,itisdivertedfrom theworldlyenjoymentsandissubdued.Thesoulbecomesfree.Thisisthe onlyremedybywhichthesagescontrolledthemind.Itheldgoodinall ages,theGolden,theSilverandtheCopper,andholdsgoodeventodayin KaliYugaorintheIronAge.TheSatiseternal.Itwasinthebeginning.It wasinthemiddle,anditshalleverremainuntileternity.
TheDivineMusicofSatisthenthesovereignremedy forstillingthe mind.Induecourseoftimebyregularpracticethesoulbecomesfullyab‐sorbedintotheelixirofNaamandthemindisrenderedabsolutelyineffec‐tual.
Assaidabove,theSoundCurrentbeginsfromTuryaPadwhen,thesen‐sorycurrenthavingwithdrawnfromthebody,thesoulentersintothebe‐yond.Thefivestrainsinseriatumfollowoneanotherfromonespiritual planetoanotheruntilSachKhandisreached.Onehastotakeholdofeach ofthesestrainsormelodiesfortraversingfromstagetostageuntilthefinal stageisattained.Itisonlyherethatsalvationofthesoulisassuredandthe cycleofbirthsanddeathsends.Thisisthegrandpurposeoflife,whichone fulfillsthroughthegraceoftheMastersoul.
TheMasterSaintShamasTabrezsays:“ThegreatGodhasturnedusout andclosedstronglythedoorbehindtheeyes.HeHimselfcomestousinthe garbofamantotakeusbackintoHisfold.”
ThemethodbywhichHeletsusinonceagainisexplainedfurther:
Firstonehastowithdrawintothesilenceofthesoul,beforehebeginsto hearthefivestrainsofMusic.Thesensorycurrentistobewithdrawnatthe seatofthesoulbehindtheeyebrows.Thejourneyonwardbeginsfromthis stage,theseventhintheorderfrombelow.Whenthesoulrisesabovethe sixchakrasorganglionsinthePindorphysicalbodyandstartstowardSa‐hansdalKanwal(thousandpetaledlotus),theseventhstage,shecatches thefirstofthefivestrainsoftheDivineMusicandproceedsfurther.There isnoNaaminthelowersixchakras.Theseinfactarethegrave,fromwhich
MyminddoesSimran OftheLord'sName. InHimitstaysabsorbed. TowhomshallIbowmyhead WhenthroughSimran Ihavebecomeone WiththeLord?
Kabirwehavetoriseaboveandcometothepointfromwherethegrandtrunk roadofspiritualitybegins.
AnotherSaintsays,“Attheseventhstage youbegintohearthefive strainsoftheDivineMusic,whenyouremovethetentofthesoulfromthe graveyardofthebody,comprisingthesixlowerchakras.Fromhereheav‐enlyMusictakeschargeofthesoulandpullsitupfromstagetostageuntil thefinalconsummationwithSatPurushorSatNaamtakesplace.”
AlmostalltheSaintshavegiventhesamequalificationsofatrueMaster. GuruArjansays,“AcceptthatmanasaGuruwhocangiveyouanexperi‐enceofthetruth,theNaam.Thatisindescribable,nodoubt,butwemust havesomecontactthereof.”Inshort,whoevercantuneusintotheShabd –theDivineMusic.Kabiralsospeaksinthesameterms,“Wehavesomany sadhus,thegreatones.Ihaverespectforallofthem.Buttheonewhoisone withtheWord,andcangiveusacontactwiththat,Heovertopsall,andI havethegreatestregardforHim.”SwamiShivDayalSinghJialsospeaksin thesameway,“GuruishewhohasloveofShabdandpractisesnoother methodsexceptthat.WhoeverpractisesShabdisaperfectGuru.Yousitat Hisfeet,whowillgiveyouacontactwithit.”
HewhoisWordpersonified, whowasWordmadefleshanddwelt amongstus,andcangiveusacontactwiththat,isheldinhighesteemby allSaints.TheHolyScripturesallspeakinvolumesoftheirgreatness.
ItisthroughthegraceofGodalonethatajiva(soul)comesacrosssuch aMastersoulorguidewhoiswellversedinthescienceofSuratShabd Yoga.TheMasterinextremecompassiontakeshimintohisfoldandlinks himupwiththeSoundCurrentandtherebyputshimonthepathoffinal liberation.GuruNanaksaysthatheisanadmirerofthemanwhoreaches histruehomeinthisway.
ThecourseofSuratShabdYoga, asdescribedbyGuruNanak,isthe mostnaturalone.Itcanbepractisedbymanorwoman,youngorold,alike. Evenachildcanpractiseitwithease.ItisdesignedbyGodHimselfandnot byanyhumanagency,andthereforeitadmitsofnoaddition,alteration,or modification.
TheMasterteachesushowtowithdrawfromthebody andcontactthe SoundCurrent—theWordwithin.Therearesomanywaystowithdraw fromthebodybuttheonedevisedbytheSaintsismostnaturalandquick‐estandthatisachievedthroughSimranorrepetitionoftheNamesofGod.
SoIwouldliketojustgiveindetailsomethingaboutthissubjectwhichis veryimportantandisthefirststeptowardgoingup.AsfarastheWordor NaamisconcernedIhavealreadygivenatalkseparately.Iwillnowspeak on.
EveryoneintheworldisdoingSimranofonekindoranother.Infactnone candowithoutit.Ahousewife,forinstance,isthinkingallthewhileofthe kitchenrequirementslikeflour,pulses,spicesandpepper,lestanyofthese thingsrunshort.Sheisthinkingofrecipesfornewdishesanddelicacies. Similarlyafarmerisalwaysthinkingofploughingtheland,furrowingthe fields,sowingtheseedsandharvestingandthelike,besideshiscattleand fodder.Ashopkeeperispreoccupiedwithhisstock-in-tradeandkeenly alivetoriseandfallinthepricesofcommoditieshedealsin,andhowhe canmakehugeprofitsinhisbusiness.Aschoolmasterlikewisedreamsof hisschool,classes,pupilsandlessons,onallofwhichhisattentionisclosely riveted.Againacontractorisengrossedinproblemsoflabor,materialand variousbuildingprocesses.
Thuseveryoneofusisconstantlydwellingononethingoranother.This closeassociationleavesanimprintinthehumanmindwhichincourseof timebecomesindelibleenoughandleadstocompleteidentificationofthe subjectwiththeobject – andhenceitissaid,“Asyouthinksoyoubecome,” or“Wherethemindisthereyouarealso,”nomatterwherethephysicalself is.ThisbeingthecaseSaintstakeholdofapersonfromthelineofleast resistance.
AsnoonecandowithoutSimran, theSaintstrytosetonetypeofSim‐ranforanothertype.TheysubstituteforSimranoftheworldandworldly relationsandobjects,aSimranofGod'sname,or“Word”.Astheformer leadstodistractionofthemind,thelatterpullsheavenward,leadingto peaceofmindandliberationofthesoul.Threetofourhoursinadayhas beenenjoinedastheminimumforSimran,anditmaybegraduallyin‐creased.TheMahatmasareneverwithoutSimranevenforasinglemo‐ment.
Asitisaltogetheramentalprocess (foritistobedonebythetongueof thought),noamountofphysicalandmanuallabourcaninterferewithit.In courseoftime,likethetickofaclock,itbecomesautomaticandceaseless
forallthetwenty-fourhours.Whilethehandsareengagedinwork,the mindrestsintheLord.
InowgiveyousomedetailsofrecipesprescribedfordoingSimranor repetitionofthenameofGod.
AllpersonsareengagedinthedoingofSimran inoneformoranother. SomedoSimranbymeansofabeadedstringcalledarosary.Inthistypeof Simranonecannotmaintainundividedattention,forwhiledoingitonehas torolloffthebeadswithhisfingersandreversethehead-knotoncomple‐tionofeachroundoftherosary.Inthiswayonecannothavesingle-minded devotion,withoutwhichtherecanbenogain.Byconstantpracticethefin‐gersautomaticallyrolloverthebeadswhiletheunbridledmindkeepswan‐deringastray.ThisiswhyMasterSoulsalwayslayemphasisonmentalSim‐ranoronethatisdonewiththetongueofthought.ForSimrandonewith concentratedattentionaloneisbeneficial.
AgaintherearepersonswhodoSimranwiththeirtongue. Thistypeof Simrantooisnobetterthanthatdonewiththehelpoftherosary.Inthis typealsothetonguewagsoninthemouth,whilethemindrunsriotallthe time.SomedoSimranattheseatofthethyroidgland.Thisaswelldoesnot countformuchunlessitisdonewithattentionfullyrivetedtoit.
StillothersdoSimranattheseatoftheheart inunisonwiththecon‐stantheartbeat,buthereagainthesinequanoniswhole-heartedattention beforeonecanexpectanybenefitfromit.AnothertypeofSimranisone thatisdonewiththebreathvibrationofthevitalairasitgoesinandcomes out;itgivesjusttemporarystillnessandisoflittlevalue.
EachoftheaboveSadhans(practices)hasmoreefficacyinascendingor‐derthantheonepreceding,butnoneofthemperseisefficaciousenough unlessitisdonewithundividedattention.Apersonmayexperiencealittle calmforawhilebutitcannothelpthespiritinwithdrawalandconcentra‐tionattheseatofthesouljustbehindthecentreofthetwoeyebrows.
TheMasterSoulsinallthetimes andinallclimeshavethereforegone totheveryrootofthething thediscoveryoftheselfcalledAtma-Siddhi,
theexperienceoftheChangelessOne,beyondtime,spaceandcausation— somethingsubtler,higher,nobler,purerandmorepowerfulintheentire creation,andhaveenjoinedSimranofthehighestorder:onedonementally onthedivineground,beforetheThresholdofGod'sowndoor,aboutwhich Christsays,“Knockanditshallbeopeneduntothee.”AgaintheGospelsays withregardtosingle-mindedattention,“Ifthineeyebesingle,thywhole bodyshallbefilledwithlight.”ThiseyeiscalledinSanskritasShiv-Netra orDev-drishti.TheMuslimsdescribeitasNukta-i-Sweda.William Wordsworth,agreatromanticpoet,referstoitasan“inwardeye.”
MuslimSaintsclassifySimranorZikrintofivecategories:
1.Zikr-i-LassaniorZikrdonewiththetongue.ItisalsocalledKalma-eSharietorNasut.
2.Zikr-i-Qalbi,donewithQalborattheseatoftheheartbytheprocess ofHabas-i-dam(Pranayamorcontrolofthebreath).Itistechnically calledKalma-i-TariqatorMalqut.
3.Zikr-i-Ruhi,donewithfullattentionandknownasKalma-i-Marefat orJabrut.
4.Zikr-i-Siri,thatleadstotheinnorsecretofreality.ItisnamedKalmai-HaqiqatorLahut.
5.LastlyZikr-i-Khaffi,oronethatunlocksthesecretdoor.Itiscalled Hahut.
MaulanaRumi,aMuslimSaint,whilespeakingofZikrorSimran,there‐foreconsiderssuchZirkaloneofthehighesttypeashelpsinmanifesting therealitywithin,viz.,Zikr-i-RuhiasopposedtoZikr-i-Lassani.
SimilarlyRishiSandilyainhisUpanishadtellsusthatBekhriSimran (donewiththetongue)isquitegood,butUpasu(donewiththebreath slowly)isbetterstill,whileManski(donementallywiththetongueof thought)isthebestandtopsalltherest.
NowwehavetoseewheretherepetitionofNaamistobedone.Thedivine groundonwhichSimranshouldbedoneisthecentrebetweenthetwoeye‐browscalledvariouslyasThirdEye,TisraTil,Shiv-NetraorMukta-iSweda.Itisthegatewayleadingtothesubtleplanes.Inthestateofwakeful‐nessitistheseatofthespiritorpsycheanditislocatedabovethesixgan‐glions.
Wehavetotranscendboththeastralandcausalplanesabovethephysical plane.Theyogisstepbystepcrossoverthesixphysicalcentresuntilthey finallyandcompletelytraverseandgooverthephysicalplane.Insteadof descendingdownintothelowerganglionsandthengoingupbypiercing themthroughintheupwardjourney,itwouldbeeasierandbetterbyfarif oneweretocommencethejourneyrightaheadfromtheseatofthesoulin thewakefulstatewhichisatthebackofthetwoeyes.
Theeasiestwaytowithdrawthespiritfromthebody isbymeansofsome mentalSimran,asmaybeenjoinedbytheMasterSoul.
LetusnowseewhatSimranis andwhattherelationisbetweenthename andnamed.ForSimrantherearetwokindsofnames,originalandderiva‐tive.GenerallypeopleengageinSimranofoneoranotherofthederivative orattributivenamesofGod,asmayhaveanappealtotheindividualcon‐cerned.Thismaybegoodandusefultoacertainextentbutitcannotwork asan“OpenSesame”tothehigherspiritualplaneswithin.
MasterSoulsalwaysdoandrecommendSimranofthehighesttype,to wit,oftheoriginalorbasicnamesofGod,fortheseopenupcharmedcase‐mentsandbringtoviewvistasleadingtospiritualrealmswithinthebody. Suchnamesarechargedwithandelectrifiedbythethoughttransference thatusuallyaccompaniesthemwhencommunicatedtoanaspirantbya MasterSoul.Asthesearemagnetized,theyhavethepowertoattractand pullthespirituptotheplanestowhichtheyrelate.Theengrafted“words” chargedwiththedivinespiritoftheMasterverysoonbearfruit.
Christinthisconnectionsays,“Iamthevine,yearethebranches,andas branchescannotdowithoutthevine,yecannotdowithoutme…Letyou abideinmeandmywordsabideinyou.”
Again,thesecharmedwordsoftheMaster – basicnamesofGod – have thepowertodispeltheforcesofdarknessthatmaymeetandassailaspirit onitsonwardjourney.Simranofthesenameshelpsthesoulbothinthe physicalplaneandsupra-physicalplane,oneaftertheother.Henceitisim‐perativethatSimranbedoneofsuchnamesastheMastersoulenjoins,for theyarechargedwithatremendousspiritualpowerwhichnegativepowers canhardlyputupwithandfromwhichtheyfleeasfromanenchanter driven.ImmortalandeverlastingasthesewordsoftheMasterare,theybe‐stowlifeeverlastingtothesoulinwhichtheysinkandtakeroot.Deathcan‐notcomenearsuchasoul.Thisiswhyitissaid,“TakenotGod'snamein vain.”
Everynamehasitsownsignificance,influence,energyandpower. If onethinksofice,heisremindedofthebleak'coldandtheshiversitbrings;
thethoughtoffireputsintominditsattributesofheatandwarmth.The word“lawyer”issuggestiveofcourtsandcases,and“doctor”atoncecon‐juresuppicturesofhospitals,patientsandmedicinalchests,etc.
Itisacommonsaying,“Asyouthinksoyoubecome.”Thoughtissaidto bethekeynotetosuccess.Thereisalwaysastronglinkbetweenanameand thenamed,andmuchgreaterandstrongeristhislinkbetweenGodand Hisnames.ItmaybesaidthatGodHimselfresidesanddwellsinHisown names(basicandoriginalandnotderivativeorattributive).
SimranofthebasicnamesofGodhasaninevitableinfluence onthe mind.Itleadstodhyan,makingthespiritforgetfuloftheworldandworldly objects.
InmeditationnothingbutconcentratedSimranremainsandfromthe greatanddeepsilenceintheheart(HridayKamaloftheSaints,i.e.,theDi‐vinegroundbehindtheeyebrows)thereissuesforthaceaselessSoundCur‐rent,whichhelpsinpullingthespiritup,leadingtothewithdrawalfrom thebody(withoutofcoursebreakingthesilverchord)andguidesthespirit onitsonwardjourneyintovariousspiritrealms.
TheluminousformoftheMasteralwaysremainswiththespirithelping andguidingitateverystep.ThisSoundPrincipleisthelinkbetweenGod andmanandinthiswayanindissolublebondandrelationshipisestab‐lishedbetweentheCreatorandHiscreation.ThisSoundCurrentisvari‐ablydescribedbyvarioussages.
TheVedasspeakofitasSruti(thatwhichisheard);theUpani-shadsde‐scribeitasNadorUdgit(songoftheotherworld).TheMuslimscallitas Bang-i-AsmaniorKalma.InGurbaniwehavereferencestoShabdandin theGospelitismentionedastheWord.TheZoroastrianscallitSarosha andtheFrenchhavegivenitthenameofElan-vitalorlife-current.
OncetheconsciousnesstakesrootsinthisSoundPrinciple orVoiceof Silence,lifeeverlastingisassuredtothespirit.ThereisnootherwaytoGod thanthisanditcanonlybereachedbymeansofSimranofGod'sNames.
“Knockanditshallbeopeneduntothee”iswhattheGospelpreached. Emersoncallsit“tappinginside”.Thisknockingandtappingispossible onlywhenthroughSimranthemindisstilledandthespiritiswithdrawn andconcentratedbeforetheverydoorofGod.Thisthenisthewayasor‐dainedbyGodHimself,butnoonecanfinditwithoutthegraceoftheMas‐terSoul,anadeptintheScienceofSpirituality,notonlyintheorylikeYog ValikbutinpracticeaswelllikeAshtavakra,onewhohastranscendedall theplanes(physical,subtle,causalandbeyond)andholdscommission fromGodtoleadothersoulstoHim.
ForSimranonehastoadoptsomeconvenientpostureandthentofixhis attentionontheDivineGroundbetweentheeyebrows.
Simranisentirelyamentalprocess andistobedonementallywiththe tongueofthought,whilethegazingfacultyistobefixedatthespotbehind thetwoeyebrowsassaidabove.TheWordsasgivenbytheMastermay slowlyberepeatedmentallyorwiththetongueofthought.Itshouldbe donewithoutcausinganystrainorpressureontheforehead.Thepractice maybestartedwithahalfhourorsoasmaybeconvenient,butincourse oftimeitshouldbedevelopedtotwoorthreehoursadayorevenlonger. SimranoftheDivineNamesintrovertsthemindandweansitfromworldly thoughtsandmundanematters,untilitgetsstilledandisequipoised.
SomedoSimranwithclosedeyesandotherswithopeneyes.Thefirstin somecasessinksintodrowsinessleadingtowhatmaybecalledYogNidra, andthesecondinsomecaseskeepsthemindengagedonenvironments. Onehasthereforetoguardagainstbothpitfalls.Simranwithclosedeyesis preferableprovidedoneretainsfullconsciousness.Itmustbedoneregu‐larlyeverydayatafixedtime.Hafiz,aSufipoetofPersia,says,»Theonly jobistopray,unmindfulofwhetherthesameisacceptedornot.«This meansyouhavetoremembertheLordinternallywithoutanyclutchingna‐tureorreceivingonethingortheother.Wehaveto leaveeverythingtoLord orMasterworkingoverhead.
Justasweneedfoodforthe body,sodoweneedfoodforthesoul.Weare verycarefulingivingfoodtothehorseofthebody,butstarvetherider— thespirit—thelife-givingfountainheadthatenlivensthebodyandwithout whichithasnovalue.Wemustprovidefoodto spiritmoreregularlyand timelythanwedoforthebody,nomatterwhereweare,whetherathome orabroad,andnomatterwhatthecircumstancesmaybe,thisshouldbe ourfirstandforemostconcern.
TheSimranofNaamorWordisanelixiroflife andinfactapanacea (healing)forallills,physical,mental,accidentalorordained.Itisafoodfor
thespiritandwhenthespiritisstrongandhealthyitwillchargethebody withvitalcurrentsoflifeandlight(elanvital)dispellingalldarknessfrom headtofoot.ItisthebreadoflifespokenofbyChristwhenHedeclaredyou cannotliveonbreadalone.ButyoucanliveontheNameofGodalone.
SimranandDhyan(meditation)floodthespiritwiththewatersoflife. Spiritcomestoitsown,risesinitslatentGodhoodandlikeatumultuous mountainstreamrushesheadlongtowardtheoceanoflifewhichisits perennialsourceandmergesthereinlosingitsseparateidentity.
TherearenolimitationsastotimeandplaceforSimran. Itmaybe done,atanytimeandatanyplace,sittingorstanding,walking,orinbed, butitmustbedoneinastateofconsciouswakefulness.Earlymorning hours(AmritVela)isthebesttimeforSimran.Alightandfrugalnight mealconsistingofmilkandfruitsandmorningablutionsareaidsinthe rightdirection.Purityofthoughts,wordsanddeedsgoalongwaytomake asuccessoftheSadhan(spiritualdiscipline)forethicallifeprecedesspiri‐tuallifeandisinfacttheverygroundonwhichthespiritualstructurehas toberaised.Forahouseholder,itisverynecessarytoobservestrictdisci‐plineinlife,inmattersofdiet,drinkandspeech.
AgainSimranmustbedoneslowlyandtheWordsaretoberepeatedor thoughtoutwithclarity.Thewholeprocessistobecarriedoutwithlove, devotionandsingle-mindedattentiontoensurequickresults.Whenprop‐erlydoneforsometime,astateofdivineintoxicationcomesuponthespirit andblessedcalmnessisexperienced.Allworldlythoughtsvanishlikethin airandthespiritfeelsfreedfromthebodilytenementsandisirresistibly drawnupwardbytheunseenpoweroftheMaster.Whenitthuswithdraws fromthesensualplanes,itgetsconcentratedatitsownseat,theinnerlight dawnsandonebyonespiritualexperienceslikestarrywelkin,themoon andthesununfoldthemselves.Onecomesacrossfrequentreferencesto thesethingsinallthescripturesbothancientandmodern,liketheVedas, theUpanishads,theHolyKoran,theGurbani,theGospel,etc.The ProphetsMohammedandMosesspeakofthevariousinnerlights.Inthe
Gospeltherearerepeatedreferencestothethunderandlightningincon‐nectionwiththeVoiceofGodasitspoketotheprophets.
Asthespiritcrossesovertheseinitialstagesandlandsinthesubtleplane, theluminousformoftheMasterappears,takeschargeofthesoulandleads itontheonwardspiritualjourneyfromplanetoplane.Withtheadventof theMastertheworkofSimraniscompleted,andtheaspirantsoullies whollyinthehandsoftheMasterSoul.
GuruArjan,thefifthGuruoftheSikhs,hasgivenaglowingaccountof theresultswhichamancanhavebydoingthesweetremembranceofthe Word.HeimpressesonthemantorememberHimallthetimeinsomany wordsasusedbytheSaintsinthepast.Therearesomanynamesoftheone realityandouraimandgoaliscommon.Wehavetostartfromthename andcontactwiththeNamed.UnlessyoucontacttheNamedyoucannot derivethefullbenefitofthewordsrepeatedbyyou.Forinstanceyousay “water”inEnglish,“aqua”inLatin,“pani”and“asb”inUrduandPersian, “jal”and“nir”inHindi,butbyrepetitionofthesenamesaloneyourthirst cannotbesatisfied.Itisonlybydrinkingtheparticularfluidwhichiscalled bysomanynamesthatyourthirstisappeased.
BydoingSimranoftheworldanditsenvironments,theyhavesomuch takenpossessionofusthatwehavebecometheworldanditsenviron‐ments.Wehavetousethesamemethodssoastoeliminatealltheworldly thoughtsfromwithinbyrememberingsweetlyoftheLordinsomany wordsdevisedbytheSaintssofar.
SotherearetwousesofSimran: oneuseistowithdrawfromthebody bySimranoftheelectrifiedwordsgivenbyacompetentMaster,andthe secondistodriveouttheworldanditsthoughtsfromwithinusbythecon‐stantremembranceoftheLordinsomanywaysasprescribed,thedescrip‐tionofwhichhasbeengivenaboveindetail.
IhavegivenadigestofthewholesubjectmatterinconnectionwithSim‐ran.Itwillnotbeoutofplacetoputbeforeyouthesayingsofthedifferent Saintsonthissubject.InowputbeforeyouthestatementsmadebySaint Kabironthesubject. Hesays, “ComfortingisGod'sName.Allillsitdries(cures). RemembranceofGod'sNameleadstoHimbesides.”
FurtherKabirsays, “Amongsthighlove,amongstrichandpoor,greatishe whopraysandgreaterstillhethatmotivelessdoesso.”
Thepelfandpowerhardlymakeaman.Povertyandrichesarebothtransi‐tory.AmanofSimranstandsfaraboveallmankind.Heismuchmore blessedthantherest.Mostpeoplecraveforworldlythings.Somearede‐sirousofhavingchildren,othershankerafterwealthandstillothersafter nameandfame.ThekindFather,ofcourse,grantsprayersofall.Butaman ofSimran,ontheotherhand,asksfornothing.HeseeksGodforGod'ssake andhenceisthecrowningglorytoHim.
OnceAkbar,thegreatMoghulEmperor,whileridinglosthiswayandfelt thirsty.Heaskedafarmerstandingnearawellforwater.Thepeasanttied theemperor'shorsetoanearbytreeandgavewaterandfoodtohim,little knowingwhohewas.Thekingwaspleasedwithhishospitalityandtold himwhohewasandbadethefarmertoseehim,shouldheeverstandin needofanything.Aftersometimethefarmerhadanopportunitytovisit themetropolis.HewenttoseetheKingashewasbiddentodoso.Ongoing totheroyalpalace,hefoundthattheKingwasbusyprayingaridattheend herequestedGodforthepeaceandprosperityofhiskingdom.Seeingthis, thefarmerfelthumiliatedforhavingcometobegfromabeggar;forhetoo
coulddirectlyappealtothegreatGod,wholistensaliketotheprayersof bothrichandpoor.
GuruNanakhassaid,“Whyshouldweaskforworldlythingsfrom God?”Allthosewholovethebodyandbodilyrelationsgothewayofhell, butonewhodoesSimranmotivelessistrulygreat.
Wegenerallyprayforthefulfillmentofourwishesanddesires.Solongas amanorawomanisfullofthese,thehumanbodyfarfrombeingatemple ofGodisanabodeofSatan.SoKabirsaysthatGodlovesthosewholove Godalone:fornootherpurposebutfortheloveofGod.Thesameisinthe SikhScriptures:“WhatshouldIaskfor?Thereisnothinglastinginallthe worldover.Iseethewholeworldpassingaway.”
Kabirsays, “InpainwepraytoGod,inpleasureweforget; couldweinpleasurepray,thenpainwouldnotcomeup.”
WerememberGodonlywhenwearehardpressedfromeveryside.Itis afflictionandnotaffluencethatturnsusGod-ward.Ifonewerenottofor‐getGodinprosperity,adversitywillnevercomenearhim.Hardtimesonly comeasaresultofsinscommittedwhenforgetfuloftheLord.
Simran(orconstantremembranceofGod)isatonicforthesoul.It makesthewillgrowstrongerfromdaytoday.Troublesandtrialshowever severecannotbowhimdown.Withasmilingfacehepullsthroughthe stormsoffateordestinyunscathed.Simranisapanaceaforalltheillsofthe world.Itisapotentremedyandworkswonderstoremoveworrywhereall humaneffortsfail.AmanofSimranneverhasanyworryoranxiety.
Simrantobeveryeffectivemustbeconstantandceaseless. OnceMoses, theprophetoftheHebrews,feltthathewasthemostdevotedofGod'screa‐tures.Inanegoisticframeofmind,hequestionedGodiftherewasinthe worldadevoteegreaterthanhimself.ThegreatGodtoldMosesthatamong Hisdevoteeswereincludedmanybirdsandanimalsbesideshumanbeings. Pointingtoasolitarybirdinthejungle,GoddirectedMosestomeetthe
saidbird,ifhewantedtoknowthegreatdepthsofdevotion.AsMosesdid notknowthelanguageofthebirdsGodendowedhimwithanunderstand‐ingsothathemayhaveatalkwiththebird.Mosesapproachedthebirdand inquiredastohowhewas.Thebirdrepliedthatengagedashewasincon‐stantremembrance(Simran)hecouldillaffordanytimeforauselesscon‐versationexceptfortheBeloved'ssakewhohadsenttohim.Nextthe prophetaskedthebirdifhehadanytroubleinwhichhecouldbeofany helptohim.Thebirdrepliedthathehadnotroublewhatsoever,butifthe prophetwishedtodohimafavour,heaskedhimtobringnearertohimthe springofwaterthatlayatadistance,asaflighttoittoquenchhisthirst interferedinhisSimran.ThisincidenthumbledtheprideofMoses.
GuruNanakalsospeaksinthiswise,“IfIforgetYou,ohGod,evenfora fractionofaminute,thisamountstomemorethanfiftyyears.”AgainHe says,“HewhoisinconstantremembranceofGod,onlyheisalive,oh Nanak;allothersaredead.”
Simranmustbedoneatallcosts.ConstantremembranceofGodislifegivingtothedevotee.
GuruNanaksays,“IfIrememberTheeIlive.WhenIforgetTheethat meansdeathtome.”Therearemanydevicestodevelopconcentration. Somestandforhoursandhours.Otherskeeptheirarmsuplifted.Someen‐gageinbreathingexerciseslikePranayam,andsomesleeponnailsorsit undertheburningsunwithfourfireslitaroundthem(i.e.,PanchAgniTap ortheausterityofthefivefires).Butallthesemethodsareartificial.Simran ortheremembranceofGodistheonlynaturalmethodandtheeasiestto followanddevelop.Itcanbepractisedwithequaleasebyboththeyoung andinthemidstofkithandkinaswellasinhisbusiness.
Kabirfurthersays, ”Forgetfulofprayerinpleasure,weprayonlyinpain; sosaysKabir,suchprayersgoallinvain.”
SinceweremembertheLordonlywhenintroubleandnevercarefor Himwheninaffluentcircumstances,SaintKabirsaysthatGodalsodoes notlistentosuchselfishprayerswhicharemutteredinvainindistressover one'sailmentsorwhenoneisinvolvedinalawsuit,etc.
Prayershouldbeceaseless,overflowingasalover'spassionsare,forget‐tingnothisloveevenforthetwinklingofaneye.Whenamanfallsinlove withawoman,hecarriesherimageinhismindatalltimeswhethersleep‐ingorawake,sittingorstanding.Ifonecouldcarrywithhimtheloveof Godlikethis,itwouldbegrandindeed.
KabirgoesontoexplainhowsweetremembranceofGodshouldbe done.Hegivesanotherexampleofthesametype.
“Attendtotheprayerasdothevillagemaids,whomovetalking withattentionalwaysfixedonpitchersoverhead.”
Thedailyroutineoflife,saysKabir,doesnotinterferewiththeSimran.The villagemaidsastheygotofetchwatercarrypitchersofwateroneabovethe otherontheirheadsandinspiteofanunseenpath,theykeepjestingand talkingamongthemselveswhilethepitchersremainsteadyontheirheads, astheirattentionispertinentlyfixedonthem.Similarlyoneneednotforget Simraneveninthemidstofthehustleandbustleoflifeandworldlyobliga‐tions. Kabiragainsays,
“Attendtoprayeraskinedothecalves, whograzingunderlea,neverforgettheiryoung.”
Whenagraziertakesthecowsforgrazingtheydonotforgettheyoung onestheyleavebehindathome.Allthewhiletheyarebusygrazinginthe fieldtheirattentionremainsfixedontheircalves.Inthiswaywhileengaged inworldlypursuits,weshouldnotforgetouraimandobjectiveinlife,i.e. GodRealization.
Kabirgivesanotherexampletoexplainandbringhomethefactthatwe shoulddotheremembranceoftheLord.
”Attendtotheprayersasmisersdothewealth, withmindforeverfixedonthehoardedpelf.”
Apaupercollectshismoneybybeggingcoppersandkeepscountingthe samedayandnight.Whethersleepingorwaking,heisdreamingallthe timeofhislittlehoarding.We,too,shouldlikeapauperalwayskeepan accountoftheSimranthatwedoandtrytoaccumulatebitbybitthe wealthofNaam
notforgettingitforamoment.
Kabirhasgivensomanyexamplessothatwemayunderstandthetrue valueofrealSimranwhichbringsforthfruit.
“Lovetheprayerasthedeerlovesthetrumpetsound wholifeandfreedomriskethforsweetmusic'ssake.”
Afleet-footeddeerwhichcannototherwisebecaughtisentrappedbythe hunters,justbymeansofplayinguponthetrumpet.Heissoenamouredof thesoundthatheisirresistiblydrawntowarditandhelplesslyplaceshis headonthemusicalinstrument.Injustthesameway,whenoncetheever restlessmindhearstheNad(ortheSoundCurrentwithin)itischarmed, stilledandbecomesmotionless.Soulwhenfreedfromthetentaclesor talonsofthemindisabletosoareasilytohigherregions. Anotherexample hegives:
“Lovetheprayerasthemothlovesthelight; initsflamedothburnitself,neverturnsaside.”
Lightistheverylifeofthemoth.Helovesitsopassionatelythathedoes nothesitatetosingehimselftodeath,ratherthantoavoidit.KabirSahib thereforesaysthatwemustloveSimranastheverybreathofourlife whetherrichorpoor,healthyorsick,awakeorasleepandlikeamothbe
everreadytosacrificeourveryselfinourdevotiontoourideal.AgainHe says, “Loseyourselfinthesweetremembranceastheinsectdothbhirangi, whoforsoothlosesitselftorisebhirangilike.”
Bhirangi(aninsect)afteralmostkillingakeet(anotherinsect)revivifies thelattertolifebybestowingitspowerfulattentiontoit.Thekeetwhen charmedbacktolifeisnolongerakeetbutbecomesabhirangi-being saturatedwiththelifeimpulseofthelatter.InjustthesamewayKabirsays thatonewhodoesSimranandgetsfirmlyengraftedthereinwillhavenew birthandanewlifequitedistinctfromtheoldsensuallifehehasbeen livinghitherto.
Thisisthe“secondbirth”ofwhichalltheSaintsspeak.Christsays,“Un‐lessyoulosethislifeyoucannothavelifeeverlasting.”“Exceptamanbe bornofwater(firstbirth)andoftheSpirit(secondbirth)hecannotenter thekingdomofGod.”
”Thefirstbirthwasofcorruptibleseed, andthesecondshallbeofseedincorruptible.”
Thismaybecalled“birthinChrist”,andwhenitactuallytakesplace,one wouldlikeSt.Paulsay,“ItisnotIbutChristspeaksinme.”Theprincipleof engraftedlifeworksalikeinplantsaswellasinmanandisinaccordwith thelawsofnature.
HazratBazaidBustanvi,amanofextremepietyanddevotion,once lookedwithhimselfandfoundnothingbutGod.Inastateofdivineintox‐icationheexclaimed,‘IamGod!’Hisdisciples,unusedtohearingsuchap‐parentlysacrilegiouswords,wonderedwhathadhappendedtothePir (Master).Aftersometime,whentheMasterhadcomedownfromthesu‐per-consciousstate,theyinquiredofhimwhyhehadexclaimedthathewas Godwhichwasguitecontrarytohisusualinstructionstothem(thatGod couldnotcomeintoahumanbody).TheMastertoldthemthattheexpres‐
sion‘IamGod’wasnotutteredbyhimbutbysomeoneelse(hecouldac‐cordingtotheKoranicLawbecondemnedasahereticforutteringsuch blasphemouswords).Aftersometime,thisHazratwasonceagainseizedby afitofGodintoxicationandbegantoexclaim,‘IamGod’.Thistimesome ofhisdisciplescamedownupontheirMasterwithstaves,spearsand swords.IntheMaulanaMasnavi,byMaulanaRumi(theoriginalpoetical narrativeinthisbehalf),itisstatedthatwhoeveraimedablowattheMas‐ter'shead,handsorlegsgothisownchoppedoff,whiletheMasterbeside himselfkeptchanting,‘IamGod’..Thediscipleswereamazedandinquired ofthePirthesignificanceoftheincident.ThePirwithasmileonhisface informedthemthatonewhomergedhislittleentity(soul)intothegreater entity(Oversoul)becomesonewithGodandnoonecouldhitorharm him.
SimilarlyitismentionedinGhatRamayan(asacredbookoftheHindus) thatTulsiSahibofHathras(amanofgreatdevotion)whenstayingwith BajiRaoHulkar,aMaharattachieftainofStara,oncesaid,“Whilethepeo‐pleseemyphysicalraiment(thebody),Iactuallyliveoutofit.”
OurownMasterHazurBabaSawanSinghJiwasonceontourtoGujran‐walacityinthePunjabwhensomeopponentscameupwiththeideaof fighting.Masterwasinside.Heroseup.HewasinastateofGodintoxica‐tionandsaid,“Lookatme,whoamI!”Anditwasallquiet.
ThisisthegeneralexperienceofthosewhosometimesbecomeGod intoxicated.SuchstatementsbringoutthetruemeaningofSimran.Saint Kabirgivessomanyexamples,hesays, “Lovetheprayerasthefishlovethewater, whoratherdiethanbeseparatedfromtheirelement.”
Wateristhevitalelementoffishwithoutwhichtheycannotlive.Afish wouldprefertodiethanlivewithoutitevenforasinglemoment.Similarly, Simran(theSoundCurrent)isthevitalelementinwhichweliveandmove
andhaveourbeing.Unlesswebyactualpracticerealizethisfundamental truth,wecannothavepeace.Nowhefurtherexplains:
“Praywithallyourheartinthesilenceofthesoul, shutofftheworldwithouttounveilthetruthwithin.”
Simranistobedonewiththetongueofthoughtandnotbywordof mouth.Itisentirelyaninnermentalprocess,tobepratcisedonlyafterthe outletsoftheoutgoingfacultiesareclosedup.
ThetreasureofSimranistobekepthiddenfromthepeopleoftheworld. Itisthemostpreciouswealth,thevalueofwhichworldlypeoplecanhardly realize.Therealitydawnsonlywhenyoutaptheveilbehindtheeyes.Christ toosaysinthisbehalf,“Seekandyeshallfind.Knockanditshallbeopened untoyou.”Referringtotheouterprocesswhichwegenerallydobywayof Simran,Kabirsays,
“Bytellingbeadswepleaseourselvesandyetwenevergain, butifweweretomakeabeadofthemind,aninwardlightwoulddawnagain.”
Thetellingofbeadsontherosarygivesjustamentalsatisfaction,but leadsnowhere.Ifyouweretoturnthebeadsofthemindyouwouldwitness God'slightwithin.
KabirSahibsaysthatthereishardlyanyneedofbeadedrosariesfor whilethehandsareengagedintellingthebeads,themindisfixedonthe beadswithoutandcannotpossiblywithdrawwithin;andwithoutthisthere isnogainwhatsoever.Conversely,whenthemindisonceabsorbedinSim‐ran(mentalconcentration)theironcurtainwillflingopen(atthe‘Open Sesame’orenchantedwords).Hesays,
“Aeonshavepassedintellingbeads,yetourmindschangednot; socastoffthewoodenbeadsandtaketothementalones.“
KabirSahibthereforesays,
“Wewasteourentirelifeinperformanceofouterworksofmerits,butthesoul findsnoinlet.Theveilwithindoesnotgivewayandsoulremainswithout.We shouldthereforeturnthebeadofthemind,anditwillactlikeapush-button givinganingressofthesoultospiritualrealmswithin.”
Kabirfurtherexplains:
“Continuousflowthesymphonicstrainssublime; divineinbirth,theysubduethemind.”
Byconcentrationafeelingofnumbnessgenerallycreepsuponthe handsandfeetandspreadsontotherestofthebodyuntilthesensory currentgetsfocusedonthecentreofthesoulbehindthetwoeyebrows (fromwhenceduringwakefulnessitproceeds).Theconcentratedenergy thenfallsbackupontheveilbehindtheeyeswhichisrentasunder,open‐ingabrilliantvistaahead.Thesunandthemooninturnappearwitha melodiousSoundCurrentemergingfrombeyond.Theseunbrokenstrains ofmusiccontinueoftheirownaccord.Whenthisstageisreachedanaspi‐ranthasnothingmoretodoexcepttobeabsorbedinthem.Kabirgoeson furthersayingthat,
“Truerosaryliesinthemind,therestisallshamandaworldlyshow; lo,therosaryonthePersianwheeldrawswateralone.”
Simran,tobeeffective,shouldbecharacterizedbylove,affectionand devotion.IftherosaryaloneweretoleadtoGod,thenthebigrosaryonthe Persianwheelcouldaswelldothesamething.Butourdailyexperience showsthattheyfailtoachieveanysuchthing(rosariesonthePersianwheel aretheropestowhichthewaterpotsareattachedandtheyfetchwateronly andnothingelse).
SimilarlytheChinesehaveinventedwhatiscalledthe“WheelofPrayer”. Ifitisonceputinmotionitmakesaboutathousandrounds.Jheydescribe amantraoraholyhymnonapieceofpaperandputitonthewheelandset
itintomotion,andfeelsatisfiedthattheyhaverepeatedtheholynamea thousandtimes;buttonoavail.Simrandoneparrot-likebyrepeatinga mantrathousandsoftimesinthiswaycannotbearanyfruit.
AmongorthodoxHindusthereisapracticeofwritingtheword‘Ram, Ram’ortheWordofGodonpaperinthousandseveryday.Aftersometime theyscissordowneachword‘Ram’andputitinapillofflourandconsign thesaidpillstothewatersofsomerunningstreamandbelievethatthey havegainedreligiousmerit.ItgivesonlyalittleremembranceofRam.If oneweretotellthemthatrealRamiswithinthem,theywouldnotbelieve it.SotheyneitherfindRamnordotheygetanysubstantialthing.
SimilarlyPurbias(anorthodoxsectwhoattachgreatimportanceto outerritualsandtrytoperformthesamewithreligiousfaith)generallytake abathearlyinthemorninginthewatersofarunningstream,asanactof religiousmerit.OnceafewPurbiaswenttoKabulinAfghanistan(ahilly countrytothenortheastofIndia)wheretheweatherisgenerallyverycold. HereoneofthemwentforabathintheKabulRiver,butfindingthewater icycoldhehesitatedtoenterthestream.Hethoughtofagooddeviceto escapetheordealandyetsatisfyhisscruples.Hetookupapebbleand threwitintothestream,saying,“Ohpebble,thybathshallalsobemine.”
AftersayingthisheturnedbackandinthewaymetanotherPurbiagoing totheriverforhismorningablutions.Thelatteraskedhimifhehadtaken thebathinthechillybleakweather.Theformerinformedhimofthevicar‐iouspebble-baththathehad,andthereupontheotherfellowembraced himsaying,“Yourbathismybathaswell.”Inthisblindleadstheblindand bothfallintotheditchbyperformingdeedsblindly.Kabirfurtherrefersto therosary,saying,
“Overthewoodenrosaryyouhavewastedmuchtime, nowtothementalrosarytake,thathathnoknotontheend.”
“OhKabir,thetellingofthewooden-beadedrosaryisagreatlaborioustask, butcontinuousmentalrosary,asofthebreathbeads(incomingandoutgoing) isanaturalphenomenon.Itgoesonendlesslywithoutanyeffort.”
Intherosarythereistheheadknot.Whenoneroundiscompleteditis tobereversedsoasnottoneutralizetheeffect,forbeadsaretobetoldin onedirectiononly.SoKabiradvisesthatweshouldtaketothenatural rosaryofthebreathwhichbeingendlesscontinuationhasnoknotsand needsnoreversalatall.Furtherhesays,
“Oncontinuousfruitlessrevolution,rosarycriedoutquarreling, ‘Whyyouturnmeroundandround?’
TurnmentalrosaryshouldyouwantaMasterguide. Tellingbeadsandcountingtheturnsonfingers, hollowaresuchdeedsofmerit,performedwithwanderingmind. HowcanGodbefoundwithaninsensatemind?”
“Whendoingallablutionsorpurificatoryexercises liketellingthebeads,etc.,yourmindisnotstill, whatisthegoodofdoingthemafterall?
Whileyouaretellingthebeadsandcountingthenumber ofrosaryrevolutionsperformedonyourfingers, themindlikeanunbridledcoltiswanderingabout. Allsuchdeedsarethereforeofnoavail.
YoucanmeetGodthroughalivingMasteronly, whenaccordingtoHisinstructions,youlearntobridlethemind andturnittheotherway.”
(i.e.,inwardandupwardfromitsusualwayoflookingatthingsoutwardand downward).
Thepracticeofconcentrationandfocusingofthemindcanonlybe achievedthroughSimranasenjoinedbyaMastersoulandbynothingelse. KabirSahibfurtherpressesthepoint.
“Invainistherosarythatlosensnotthemindknot. AheavenveritableliesintheMaster'sfeetalone. Nooutershowsareneeded,allmustbedonewithin.
Whylosetimewiththeoutsideworld?
IamnowengagedinmyLordwithin.”
Simranassaidaboveisallamentalorinnerprocessandassuchrosary oranyotheraidcannotbeofanyuseinthisbehalf.Byconcentrationatthe blessedfeetoftheMaster,byimplicitfaithinHisinstructions,andby puttingthemintoactualpractice,wecanattainastageofperfectbliss. ThereisnoshortcutbutthatofSimranasenjoinedbytheMaster.
TheBibletoosays,“BeyethedoersoftheWordandnotthehearers only”,andthenyouwillenterNewJerusalem.
TheNaamorWordiswithinyou.Thisistobecontactedwithin.Theob‐servanceoftheouterritualsandperformanceofso-calledmeritorious deedscannotbeofanyhelpinthismatter.Whiletheuntoldtreasureofdi‐vinitylieshiddenwithin,wesearchforitwithoutandsoalloureffortsgo invain.
Emersoninthisconnectionsays,“ThehumanbodyisatempleofGod andassuchGodcanonlybemademanifestfromwithin.”Thecontactbe‐tweenanindividualspiritorhumansoulandtheOversoulisofcoursees‐tablishedbyaMasterSoulbymeansoftheSoundCurrentorWord.
AnotherSaint,Bhika,says,“OhBhika,thereisnomanstarvinginthis world.Everybodyhasadiamondofpreciousvaluewithin.Theydonot knowhowtowithdrawfromthebodyandconcentratethesensorycurrent andtranscendthelowerchakrasinthebody(orjustanalyseoneselffrom thebody).Thatiswhytheyfeelhungry.Theyhavethethingwithinthem buttheyknownothowtocomeoutofthebodytocontactit.”
TheSoundCurrentorWordiscontactedthroughthemediumofSim‐ran,whichwithdrawsthespiritcurrentfromthebody;whenthecurrent comesuptotheseatofthesoulinthewakingstate,onlythenitcontactsthe consciouspowerworkingwithinthroughoutthewholecreation.Itwill thereforeappearthatSimranortheprocessofthesweetremembranceof theWordisthesteppingstonetocontactingtheWordwithin.Thefirststep isthereforetodotheSimranorrepetitionofthechargedwordsgivenbya competentMaster,andthesecondstepis,whenthesouliswithdrawntoits seatinthebodyatthebackofthetwoeyes,itcontactstheWordwhichis
calledNaam,Shabd,Nad,AkashBani,Kalma,Sarosha,etc.ThisWordhas twophases:oneisofLightandtheotherofSound,whichthesoulexpe‐rienceswhenitcomesincontactwiththatPower.HeseestheLightofGod andhearssweetsymphoniesoftherapturousstrainsoftheSoundCurrent goingonwithinwhichgivesitssweetnessverysublimeandineffable;so sweetthatnowordscanconvey.
Farid,aMuslimSaint,says,“OhLord,therearesomanysweetthingsin theworldsuchashoney,buffalomilk,sugar,butthesweetnessthatYour Nameconveys,ohLord,isfarsweeterthanallthese.”Itisasubjecttobe donepracticallyandtastedbytheindividualself.Itisnotamatterofrou‐tineonlynorofmeretalking.Itisamattertobeexperiencedbycontact within.Thosewhohavetastedthesweetelixirofithavetalkedaboutitin glowingterms.
OnceGuruNanakmetBabar,thegreatKingofIndia,whowastakingan intoxicant.HeofferedittoGuruNanakwhotoldhim,“Babar,thisdrug thatyouaretakinglosesitsintoxication,buttheintoxicationIhavebycon‐tactingtheWordofGodiseverlastingandcannotbediminished.”Soitis aninterestingsubject.Thosewhohaveoncetastedabitofitcanneverfor‐getit.Alltheworld'senjoymentsandotherthingslosetheirweightand valueintheirowneyes.
ConstantremembranceoftheLordfurthergivesawakefulnesstothe manwhoisengagedinit.TennysoninhisMemoirsgivesaninstanceofhis experienceofawakingtrancehehad,whichcouldbeinterestingtoknow. Hesays,“AkindofwakingtranceIhavefrequentlyhadquiteupfromboy‐hood,whenIhavebeenallalone.Thishasgenerallycomeuponme throughrepeatingmyownnametwoorthreetimestomyselfsilentlytillall atonce,asitwereoutoftheintensityofconsciousnessofindividuality,the individualityseemedtodissolveandfadeawayintoboundlessbeingand thisisnotaconfusedstatebuttheclearestoftheclearest,thesurestofthe surest,thewisestofthewisest,utterlybeyondwords,wheredeathwasa laughableimpossibility,thelossofpersonality(ifsoitwere)seeminglybut theonlytruelife.Iamashamedofmyfeebledescription,haveInotsaidthe stateisutterlybeyondwords.”
ThiswakefulnessTennysonhadbyrememberinghisownnametwoor threetimes,quitecalmly;thiswas,asitwere,dippingintohisownself,the soul.Ifwebutdipinoursource – God – byconstantremembrance,losing ourownselvesintothewhole,howmuchgreaterconsciousnessandwake‐fulnessfullofintoxicationwewouldhave.Wecanwellconsiderallthis. Thankyouforyourpatienthearing.
“Loveknowsnolaw”–thesewordsofSantKirpalSingh describethespe‐cialwaytheAlmightyGodpowerisworking.AndHespeakswithoverflow‐ingloveinthefollowingwordsaswell:“Intimesofcalamity,theFather HimselfcomestorescueofHischildren.”
Thisbrochurerepeatedlytellsofa“livingMaster“, whomonehasto meetwhilehelivesinthisworld.ThisreferstothelawoftheIronAge,in whichitwasdestinedbytheHighestPowerthatforman’sguidanceand spiritualdevelopmentalwaysoneMastersucceededanother.
Butnowadays,inthisspecialtimeofchangefromtheIrontotheGolden Age,SantKirpalSinghcamewiththecompetencyoftheAlmightyPower, whichworksdirectlyandindependently.ThisPowerisnotboundtothe physicalbody,butiscapableofcontinuingtheworkevenafterhavingleft thebody.Ifthisisthecase,theouterworkofaphysicalMasterisnot needed.
Withthatsaid,SantKirpalSinghgavespecialinstructionsforHisfurther MissiontoHisdevoteddisciplesDr.HarbhajanSinghandhiswife,Biji SurinderKaur.HeguaranteedthatforthetimecomingHeHimselfwillbe responsiblefortheinnerworkandconsciouspeopleorGurmukhs(devel‐opeddisciples)willtakeonthetasktoexplainthetheoryandtogiveaprac‐ticalexampleforaspirituallife.
ItisstillonHimalonetolinkthesoulwiththeGodpower,togiveinner guidanceandtowinduptheKarmaofthedisciples.SantKirpalSingh Himselfinthebook“Godman”(Chapter4,page38)explained:
“AfterHispassingawayonemayderivebenefitformtheSatsangconductedbya GurmukhwhoiscarryingonthedutiesofGuru,andmayconsulthimincasehe hassomedifficulty.
Itis,however,oftheutmostimportancethattheMasterisnottobechangedon anyaccount.LoyaltytotheMasterwhohasinitiatedthespiritandwhomthe
spirithaspledgedhistrothdemandstherecognitionthattheMasteris competenttoimpartfurtherguidanceandinstructions,evenwhenHeisworking onthespiritualplaneafterhavingleftthephysicalworld.”
SantKirpalSinghcommissionedHisdisciplesDr.HarbhajanSinghand BijiSurinderKaurtocarryonHisMissionandtobuildupKirpalSagar. TheprojectKirpalSagar,locatedintheNorthofIndia,isaplaceopentoall peopleirrespectiveofcaste,color,creedornationality.
Theaimofitsmanifoldactivitiesistoformafoundationfortheintegral developmentofman–physically,socially,ethicallyandspiritually–andto enablehimtoattainSelf-knowledgeandGod-knowledge.
SantKirpalSinghsummedupthebasicprinciplesinsixwordsasa guide-lineforeverybody:
BeforeSantKirpalSinghleftHisbody,HewroteinHislastcircularlet‐ter,dated15May1974,
“ThecampaignofUnityofManwillneitherbetagged withRuhaniSatsangnorwithanyothersimilarorganization. Theenthusiasmofitsadmirerswillbetherealforce workingbehindthecampaign.”
HebasedthemovementUnityofManonpracticalspirituality,inwhich everyoneisstrivingtodevelopthemselvesconstantly,toserveGodinevery humanbeingandtoworkforthespreadingofSantKirpalSingh’sMission allovertheworld.Dr.HarbhajanSinghtoldconcerningthis,“Themore youliveforothers,andservethem,themoreyouarealsodeveloped”.
WhoeversearchesforSelf-knowledgeandGod-knowledge willfindthe valuabletreasureofspiritualknowledgeinthisbrochureandaccordingto thelawofdemandandsupplywhichworksateverytimeitispossibletoday aswelltoattainwhatSantKirpalSinghisspeakingoftherein.
Forfurtherinformationpleasecontact:
UNITYOFMAN–SantKirpalSingh Steinklüftstraße34
5340St.Gilgen–Austria/Europe
Phone:+43-6227-7577
Mail:mail@unity-of-man.org
Headquarters:
UNITYOFMAN(Regd.)
KirpalSagar,NearRahon144517
Distt.Nawanshar,Punjab/INDIA
Phone:+91-1823-240064,+91-1823-242434e
Mail:office@kirpal-sagar.org
Websites: www.unity-of-man.org
www.kirpalsingh-mission.org
www.kirpalsingh-teachings.org
www.sant-kirpal-singh.org
www.kirpal-sagar.org
www.kirpal-sagar.co.in
ThecriterionofloveforGod issweetremembranceofGod. YouneverforgetHim, evenwhileeating,sleeping, comingorgoing. Ifthatisdeveloped, thennaturallyyouwillgotoGod.
Sodelvedeepdowninyourhearts andseehowyoustand.
SantKirpalSingh
