# Unification And Naam Japna



## Nadeem (Mar 10, 2007)

Nam Simran is a term used in Sikhism to refer to the repeated Remembrance of the Name of God. Baba Guru Nanak introduced this practice as part of his teachings. The practice of the Rememberance of God or the Invocation of the Divine Name is practiced as a means to bring about inner and outer unification, between body and soul. The Sufis also consider such practice beneficial for the unification of the whole person. They call it Dhikr or 'Zikr'.In a sense what Guru Nanak saw was that prayer in the ordinary sense was not enough; we must _become_ prayer- prayer incarnate. It is not enough to enjoy moments of occasional prayer; our life, every aspect of it, including acts and gestures, must _be_ a hymn of devotion, an offering, a prayer. In other words, what this world really needs are not people who say their prayers but people who _are_ their prayers.


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## simpy (Mar 10, 2007)

*PrIdw kwlI DaulI swihbu sdw hY jy ko iciq kry ]*
*Awpxw lwieAw iprmu n lgeI jy locY sBu koie** ]*
*eyhu iprmu ipAwlw Ksm kw jY BwvY qY dyie ]*




*ibrhw ibrhw AwKIAY ibrhw qU sulqwnu ]*
*PrIdw ijqu qin ibrhu n aUpjY so qnu jwxu mswnu ]*




*PrIdw rqI rqu n inklY jy qnu cIrY koie ]*
*jo qn rqy rb isau iqn qin rqu n hoie ]*




*PrIdw ijn@I kMmI nwih gux qy kMmVy ivswir ]*
*mqu srimMdw QIvhI sWeI dY drbwir ]*




*PrIdw mnu mYdwnu kir toey itby lwih ]*
*AgY mUil n AwvsI dojk sMdI Bwih ]*





*PrIdw Kwlku Klk mih Klk vsY rb mwih ]*
*mMdw iks no AwKIAY jW iqsu ibnu koeI nwih ]*




*PrIdw rb KjUrI pkIAW mwiKA neI vhMin@ ]*
*jo jo vM\YN fIhVw so aumr hQ pvMin ]*







*jnnI jwnq suqu bfw hoqu hY ieqnw ku n jwnY ij idn idn AvD Gtqu hY ]*
*mor mor kir AiDk lwfu Dir pyKq hI jmrwau hsY ]*
*AYsw qYN jgu Brim lwieAw ]*
*kYsy bUJY jb moihAw hY mwieAw ] *
*khq kbIr Coif ibiKAw rs iequ sMgiq inhcau mrxw ]*
*rmeIAw jphu pRwxI Anq jIvx bwxI ien ibiD Bv swgru qrxw ]*
*jW iqsu BwvY qw lwgY Bwau ]*
*Brmu Bulwvw ivchu jwie ]*
*aupjY shju igAwn miq jwgY ]*
*gur pRswid AMqir ilv lwgY ]*
*iequ sMgiq nwhI mrxw ]*
*hukmu pCwix qw KsmY imlxw ]*​ 











*forgive me please*


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## Arvind (Mar 10, 2007)

These are wonderful thoughts. Thanks for sharing Nadeem veer


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## Nadeem (Mar 10, 2007)

Dear Arvind Veer,

Sat Sri Akaal

Your comments were very kind. 

Best Wishes,


Nadeem


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## drkhalsa (Mar 17, 2007)

[FONT=Arial, Helvetica, sans-serif]_Repeating the name of the Beloved ( Bulleh Shah)
_[/FONT]​ 
[FONT=Georgia, Times New Roman, Times, serif]Repeating the name of the Beloved
I have become the Beloved myself.
Whom shall I call the Beloved now?
[/FONT]​ 



[FONT=Verdana, Arial, Helvetica, sans-serif]http://www.poetry-chaikhana.com/B/BullehShah/Removedualit.htm
[/FONT]​ 
   [FONT=Comic Sans MS, Bradley Hand ITC TT-Bold]*Commentary by Ivan M. Granger*[/FONT]
 [FONT=Comic Sans MS, Bradley Hand ITC TT-Bold]"Repeating the name of the Beloved / I have become the Beloved myself." You'll find variations of this statement in sacred poetry and mystic writings throughout the world. What does it mean? How does repeating the name of the Beloved make you become the Beloved?

Many Sufi traditions practice zikr, or 'the remembrance of the name of God,' often through all-night prayer circles that involve devoutly repeating the names and attributes of God. You'll find similar practices in Hinduism and Buddhism with the recitations of divine names and word formulations through mantra and japa. In Catholicism, there is the repetition of the rosary. In Eastern Orthodox Christianity, there is the Jesus Prayer...

The purpose behind all of these practices is a gentle but persistent assault on the mind. By taking the name or words that most remind you of the Divine, and repeating it over and over again, with attention and devotion, a cleansing process starts to occur in the awareness. The mind, at first, likes the sense that it is 'doing something good,' focusing on sacred things; but it soon starts to get impatient, wanting to return to its old fixations, its comfortable patterns and habitual ways of viewing the world. Continuing the practice of sacred repetition allows the mind no quarter, bringing it back again and again to focus on the Divine. Do this long enough, and the mind starts to see empty spaces in itself -- a terrifying experience for the mind that normally expends great energy to hide its essentially empty nature behind constant activity and attachment. But continue the practice further still, deeply, and an amazing thing happens: The mind not only sees its emptiness, it sees THROUGH its emptiness to the radiance within. It recognizes that that shining presence was what was being named all along. And, since the mind has finally admitted that it has no solidity or boundary, that it has no essential reality in itself, it recognizes that there is no separation from that living radiance. The identity is finally understood to have always resided There, within the Beloved all along -- you have "become the Beloved" yourself!

But, for the devotee, this leaves a dilemma of language: Recognizing the Beloved as one's true self, the Self of all selves, who then shall you call the Beloved?

This is a verse worth... repeating.[/FONT]


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## Nadeem (Sep 20, 2007)

What is the highest remembrance? Not this or that 'thing' - not even the safeguarding of religion. The highest remembrance belongs to God. In times of stress or religious antagonism, hatred for others or hatred _from_ others - only one Name can save us and that is the Name of God.

*'Bhaj mann mere eko naam. Jeeya tere kai aavai kaam. Raini  dinas gun gaayu ananta. Gur poore kaa nirmal mantaa' (**sggs 193)

Trans: '*Meditate, O my mind,  on the One Name. It alone will be of use to your soul. Night and day, sing the  Glorious Praises of the Infinite God, through the Pure Mantra of the Perfect Guru.'


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