INSIDE THE GURU'S GATE - Anpere

Although the terms seva and simran are conceptually separate, they are two pillars of
the Sikh teaching that should be complimentary and assist one another in practice.
Conducting simran only for one’s own spiritual progress could lead to a selfcenteredness
which service to others is capable of eliminating. Selfless acts to others
performed in continuous remembrance of God will, on the other hand, be more beneficial
to a doer. The combination of simran and seva is a central feature of many Sikh
ceremonies, such as the public distribution of food from the communal kitchen (langar)
in the gurdwara. While devotees are distributing the food which has been sanctified
by the Guru all should ideally recite the formula “Satnam Vahiguru” to remember
and invoke the name of God while sharing a meal. The practice of simran is believed
to charge outer action with spiritual properties and transform all action into
virtuous deeds. On one occasion in the gurdwara the granthi was educating a junior
ragi jatha to always let a short simran session precede performances. This would help
them settle their minds on God and change their ordinary singing-voices into captivating
media of gurbani, the granthi alleged. Outwardly actions that spring forth from
a mind imprinted with the divine name will be righteous and godlike. Spiritually
gifted people are believed to incessantly dwell on God. Alluding to a hymn of Kabir,
the granthi said the name of God abides in the heart of saintly persons who will repeat
Vahiguru subconsciously, even in their dreams. “In our religion we have to keep our
minds on God for twenty-four hours. Whichever work you have to do, act and do
simran… You should not breathe without remembering God,” he said. Although
these instructions certainly are ideals to strive towards, many of my interlocutors
admitted that disciplinary recollections and recitations of the divine name are hard to
attain in the everyday life for varying reasons. While conversing on this subject a
middle-aged housewife stigmatized herself as a “sinner” because she used to keep
later hours and simply could not wake up for simran program in the early nectarhours.
A younger man, who indeed rose before dawn to devote himself to meditation,
admitted that his concentration was frequently tottering. Whenever this happened
he just broke off the simran session and performed a supplication in which he
pleaded to God for more strength the following day. As he argued, the attentiveness
and power of mind required for regular simran practices are ultimately a divine gift
graced by God.
COLLECTIVE NAM SIMRAN PROGRAMS
Although simran is primarily an individual activity, companionship with co-devotees
is considered to provide a favourable religious setting for the spiritual quest of individuals.
During music performances in the gurdwaras, Sikh ragis frequently insert a
shorter simran session, accompanied with harmonium and tabla, as a prelude or ending
of the ordinary program. This is usually a melodious chanting performed antiphonally:
the main ragi will sing “Vahiguru” and the audience responds by repeating
318
Published on www.anpere.net in May 2008