Mystical Posted March 29, 2006 Report Share Posted March 29, 2006 Ever wondered what Simran actually means? Well Its Si Mran. Si, mind or head. Mran, means death. In other words putting the rememberence of death into mind. 0 Quote Link to comment Share on other sites More sharing options...
Guest Posted March 29, 2006 Report Share Posted March 29, 2006 wow, i never knew that. Thanks for sharing that bro, can you please tell us where you get this spiritual interpertation of simran? As per your interpertation, it does make sense- simran: one who never forgets death by doing simrana. 0 Quote Link to comment Share on other sites More sharing options...
Mystical Posted March 30, 2006 Author Report Share Posted March 30, 2006 Well I went to London Sikhi Week. There was a discussion about death and how death is so misunderstood. There was a Singh forgottern his name and he made soo many references to Guru Granth Sahib and the whole thing about reincarnation and how it also relates to Science, It made sences too. He said if your attached to maya when you die, its like something is ripped out of you. I was thinking ego at this point. He got this from a Buddhist book again forgottern the name . He even went to see you new Buddha. This singh wanted to see the new Buddha but the Buddhist stopped him. Then one of the Buddhist said to him, "Are you are follower of Nanak?". He replys, "Yes". And then said to come right in . Then when he went to see the new buddha, When he stepped into the jungle he described it as putting his foot in water when there was no water around! http://www.new-buddha.com/ 0 Quote Link to comment Share on other sites More sharing options...
ringdingding Posted March 30, 2006 Report Share Posted March 30, 2006 . . . read on teletext that the buddha boy's gone missing 0 Quote Link to comment Share on other sites More sharing options...
Pheena Posted March 31, 2006 Report Share Posted March 31, 2006 im curious as to what language is the word Si from where it is translated to head or mind? is Si short for Sees Interesting interpetation though. As far as i am aware, the Simran is derived form the word Simurn which translates to 'remember'. However the word Simran has also been used synanomously to Jap. 0 Quote Link to comment Share on other sites More sharing options...
Mystical Posted March 31, 2006 Author Report Share Posted March 31, 2006 im curious as to what language is the word Si from where it is translated to head or mind? is Si short for Sees Punjabi 0 Quote Link to comment Share on other sites More sharing options...
Guest Javanmard Posted April 18, 2006 Report Share Posted April 18, 2006 Vâhigurûjîkâkhâlsâ Vâhigurûjîkîfateh If you allow me I would like to add the following regarding the origin of the word simran. The etymology given by Rupz is wrong I am afraid. The word "simran" derives from the Sanskrit grammatical root "SMR: smarati" which means "to remember". In Sanskrit it refers both to the act of recalling past recorded information in one's memory but also to meditate. For example: "aham akâlpurusham smarâmi" means "I meditate on the Timeless Being" instead of just being "I remember the Timeless Being". The word simran in a Sikh theological context thus refers to meditative rememberance of Akâl Purakh. The conotation of rememberance is extremely important for it distinguishes the notion of simran from simple dhyâna or meditation. In Sukhmanî Sâhib Srî Gurû Arjan Dev Jî Mahârâj says: Har simrani kîo sagal akârâ// He has created the whole universe for the sake of Har simran. This means that Akâl Purakh manifested this universe so that He/She could be remembered. Or better even, it is in the mirror of creation that the Divine contemplates His own Beauty. As the famous hadîth ul qudsî says: “I was a treasure that was not known, so I loved to be known. Hence I created the creatures and I made Myself known to them, and thus they came to know Me.†For us creatures to be able to remember the Divine implies that we have had previous knowledge of the Divine. This is what is referred to in the mûlmantar "âdi sachu". Âdi refers here to the state before creation and the emergence of past (jugâdi sachu), present (hai bhî sachu) and future (hosî bhî sachu).As the divine attributes are manifested through the grace of the Gurû (i.e. Mahârâj is the saguna aspect of God) and that this was true even before any creation (âdi sachu) this also means that we have known Mahârâj before coming on this earthly existence. Through our lives we demonstrate whether we remain faithful to this bond of love by having our existences directed towards Mahârâj (gurmukh) or whether we chose to betray this bond of love and follow our own limited ego (manmukh). The enamoured soul in its earthly exile remembers the Beloved and longs to be united with Him again. I hope this helps. 0 Quote Link to comment Share on other sites More sharing options...
Pheena Posted April 18, 2006 Report Share Posted April 18, 2006 ^ you are beautiful... 0 Quote Link to comment Share on other sites More sharing options...
Guest Posted April 18, 2006 Report Share Posted April 18, 2006 amazing post javan mard, vah ji vah 0 Quote Link to comment Share on other sites More sharing options...
Guest Javanmard Posted April 19, 2006 Report Share Posted April 19, 2006 Vâhigurûjîkâkhâlsâ Vâhigurûjîkîfateh Dear all I have forgotten to mention this interesting fact namely that "simran" (meditatitve rememberance) is analogous to the Sufi-Shi'a notion of "dhikr" which also means "rememberance" and is also used to refer to meditative rememberance. Gurû Rakhâ 0 Quote Link to comment Share on other sites More sharing options...
Mystical Posted April 20, 2006 Author Report Share Posted April 20, 2006 I dont know maybe it was the guys interpretation. But Guru Sahib said to always remember Death (Kaal) hence, Rehat maryada (Stay in the remembrance of Death), in Sikhi Kal means God too. But I do like what you said Javanmard. 0 Quote Link to comment Share on other sites More sharing options...
Guest Javanmard Posted April 20, 2006 Report Share Posted April 20, 2006 Thank you Rupz but it's not my own opinion. It's just plain linguistic facts. 0 Quote Link to comment Share on other sites More sharing options...
drawrof Posted April 20, 2006 Report Share Posted April 20, 2006 Gurfateh ji, These information exchanges are a benefit to us all. Up until the Internet age, we were bound to the interpretations of scholars, pseudo-scholars, and resourceful people without having the ability to question the authority of the sources at hand. These forums allow us to exchange information and have access to those who are helping the progression of sikhi from different aspects and angles. Rupz's information is based on an interpretation of an individual who probably had ideology or some epiphany as the basis for interpreting simran. Whereas, Javanmard used his knowledge of sanskrit to educate others to help us further understand the validity of the source. keep it up guys 0 Quote Link to comment Share on other sites More sharing options...
cybersingh Posted April 21, 2006 Report Share Posted April 21, 2006 Gurfateh Sangat Ji, Though I am no scholar, gyani, or even knowledgable but from my prespective, I can say that Simran means to remember on the battlefield. So essentially, remembering Akal Purkh on the battlefield of the mind as we are constantly fighting the 5 evils. 0 Quote Link to comment Share on other sites More sharing options...
Pheena Posted April 24, 2006 Report Share Posted April 24, 2006 one word is interpreted beautifully by thousand perceptions unfolding 0 Quote Link to comment Share on other sites More sharing options...
Guest Javanmard Posted April 24, 2006 Report Share Posted April 24, 2006 Vâhigurûjîkâkhâlsâ Vâhigurûjîkîfateh Dear all, this multiplicity of interpretations is fine as long as one is aware of the following: There is a difference between objective definitions (i.e. objectively and universally true based on interpersonal criteria such as language, history etc...) and personal interpretations. My initial post was a definition i.e. what the word and concept means universaly and objectively. For the rest Rupz's and cybersingh's interpretations are how they perceive simran for themselves. We have different ways of looking at things but fact remains that words and concepts have an inherent objective and universaly valid meaning. It is totally fine to have a personal interpretation provided the objective definition remains the initial reference. The reason I am pointing this out is that there is an increasing trend in anglo-saxon religious circles (not just Sikh) to translate scripture and concepts with highly subjective and hence universaly non-valid interpretations. Let me give an example: Dr. Jodh Singh translates ik-omkâr by "one omkar". This is the most correct translation because it is as literal as possible and does not involve him putting his own personal interpretation of the concept forward? His translation can be accepted by all. On the other hand we have the translations from other people (mainly belonging to a neo-yogic new-age movement :wink: ) who translate ik-omkâr as "the one universal transcendental and immanent cosmic reality". This is the translator's own personal interpretation that he/she enforces on others by giving it the status of translation and thus giving it a universaly acceptable value that it doesn't actually have. I hope this helps 0 Quote Link to comment Share on other sites More sharing options...
begum Posted July 25, 2007 Report Share Posted July 25, 2007 Bhai Joginder Singh's lectures now on Youtube 0 Quote Link to comment Share on other sites More sharing options...
guv Posted February 11, 2008 Report Share Posted February 11, 2008 It may have been Davinder Panesar... I've heard him use that interpretation of "simran" in a talk 0 Quote Link to comment Share on other sites More sharing options...
Mystical Posted February 11, 2008 Author Report Share Posted February 11, 2008 It may have been Davinder Panesar... I've heard him use that interpretation of "simran" in a talk Yeah that was him. That talk was about 2 years ago I think? As for the word Simran now I feel his interpretation is wrong. If he knew Sanskrit im sure he wouldnt have that interpretation. 0 Quote Link to comment Share on other sites More sharing options...
Mystical Posted February 11, 2008 Author Report Share Posted February 11, 2008 On that note. I feel the meaning of Gurbani is being changed because the truer meanings of the words have been lost to the mainstream Sikhs. No mainstream sikh knows Sanskrit, let alone the other languages written by Guru Ji in Adh Guru Granth Sahib. I know Nirmalay Sikhs know a lot about Gurmuki. But are there other sampardaya's that teach the true meanings of a word from the original language it came from? 0 Quote Link to comment Share on other sites More sharing options...
tSingh Posted February 11, 2008 Report Share Posted February 11, 2008 yep sewapanthis and udasis 0 Quote Link to comment Share on other sites More sharing options...
JustME Posted January 19, 2009 Report Share Posted January 19, 2009 The word simran in a Sikh theological context thus refers to meditative rememberance of Akâl Purakh. The conotation of rememberance is extremely important for it distinguishes the notion of simran from simple dhyâna or meditation. In Sukhmanî Sâhib Srî Gurû Arjan Dev Jî Mahârâj says: Har simrani kîo sagal akârâ// He has created the whole universe for the sake of Har simran. This means that Akâl Purakh manifested this universe so that He/She could be remembered. Or better even, it is in the mirror of creation that the Divine contemplates His own Beauty. As the famous hadîth ul qudsî says: “I was a treasure that was not known, so I loved to be known. Hence I created the creatures and I made Myself known to them, and thus they came to know Me.†For us creatures to be able to remember the Divine implies that we have had previous knowledge of the Divine. This is what is referred to in the mûlmantar "âdi sachu". Âdi refers here to the state before creation and the emergence of past (jugâdi sachu), present (hai bhî sachu) and future (hosî bhî sachu).As the divine attributes are manifested through the grace of the Gurû (i.e. Mahârâj is the saguna aspect of God) and that this was true even before any creation (âdi sachu) this also means that we have known Mahârâj before coming on this earthly existence. Through our lives we demonstrate whether we remain faithful to this bond of love by having our existences directed towards Mahârâj (gurmukh) or whether we chose to betray this bond of love and follow our own limited ego (manmukh). The enamoured soul in its earthly exile remembers the Beloved and longs to be united with Him again. I hope this helps. waheguru............ 0 Quote Link to comment Share on other sites More sharing options...
SURYADEV Posted January 19, 2009 Report Share Posted January 19, 2009 On that note. I feel the meaning of Gurbani is being changed because the truer meanings of the words have been lost to the mainstream Sikhs. No mainstream sikh knows Sanskrit, let alone the other languages written by Guru Ji in Adh Guru Granth Sahib. I know Nirmalay Sikhs know a lot about Gurmuki. But are there other sampardaya's that teach the true meanings of a word from the original language it came from? Under that would you get the term SARAB LOH which modern Sikhs especially AKJ and some nihangs translate as meaning PURE IRON whereas I have read that the Sanskrit term that it originates from SARAVA LOHA actually means ALL METAL.?! 0 Quote Link to comment Share on other sites More sharing options...
shaheediyan Posted January 19, 2009 Report Share Posted January 19, 2009 http://www.sikhawareness.com/sikhawareness...pic.php?t=10154 0 Quote Link to comment Share on other sites More sharing options...
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