Three aspects of devotion – Satsang, Sewa and Sumiran
Devotion is not a means to know God, but having known Him, it is a way of life for the devotee ever expressing his heart felt gratitude for His bounties. Such a devotion is not subjected to the limitations of rituals, time or place. Knowledge of God is not the end, but the beginning of devotion.
A true disciple sees the Divine in all, and so is ever in Satsang. His every action is dedicated to the Divine, turning it into Sewa. And he lives in a state of constant awareness of Nirankar, making his every breath a Simran.
Bliss and Joy, that emerges out of experiencing GOD, manifests in form of staying with enlightened ones, serving all and remembering the Self.
All of this comes naturally; but yet needs to be forced at times since Maya is too strong to make the true understanding take a back seat
(a) Satsang (b) Sewa (c) Sumiran
Satsang: Gathering of devotees or enlightened beings is known as satsang. In fact satsang actually means to be joining with the truth. In the mission, it is believed that although for practical reasons, satsang has been given time and place for worshipers to gather the spiritual perspective, yet one has the potential to live in a state of satsang, which is beyond any man-made constraints of time and place.
Sewa: The term is used to define the self-less service of humanity without want for reward. This can be achieved through many means and forms but behind this voluntary service is the most important fact of self-less intention, which counts.
Sumiran: Following God-knowledge (Brahm Gyan), the True Master asks the devotee to remember God all the time, everywhere and in all circumstances and thus make it a part of his daily life, his normal behaviour. Sumiran, usually spelt here as ‘Simran’, serves as devotee’s prayer also. It keeps his or her faith in God and God-knowledge firm and steadfast.
It serves as the most convenient means to express the devotee’s love for God (Bhakti). Here the True Master provides spiritual or divine support to Simran to make it effective and fruitful for the devotee. It reads in Punjabi as : “Tu Hi Nirankar, Main Teri Sharan Haan, Mainoon Baksh Lo” i.e. O’ Thou Formless One, I surrender to Thee, Please forgive me.
Devotion is not a means to know God, but having known Him, it is a way of life for the devotee ever expressing his heart felt gratitude for His bounties. Such a devotion is not subjected to the limitations of rituals, time or place. Knowledge of God is not the end, but the beginning of devotion.
A true disciple sees the Divine in all, and so is ever in Satsang. His every action is dedicated to the Divine, turning it into Sewa. And he lives in a state of constant awareness of Nirankar, making his every breath a Simran.
Bliss and Joy, that emerges out of experiencing GOD, manifests in form of staying with enlightened ones, serving all and remembering the Self.
All of this comes naturally; but yet needs to be forced at times since Maya is too strong to make the true understanding take a back seat
(a) Satsang (b) Sewa (c) Sumiran
Satsang: Gathering of devotees or enlightened beings is known as satsang. In fact satsang actually means to be joining with the truth. In the mission, it is believed that although for practical reasons, satsang has been given time and place for worshipers to gather the spiritual perspective, yet one has the potential to live in a state of satsang, which is beyond any man-made constraints of time and place.
Sewa: The term is used to define the self-less service of humanity without want for reward. This can be achieved through many means and forms but behind this voluntary service is the most important fact of self-less intention, which counts.
Sumiran: Following God-knowledge (Brahm Gyan), the True Master asks the devotee to remember God all the time, everywhere and in all circumstances and thus make it a part of his daily life, his normal behaviour. Sumiran, usually spelt here as ‘Simran’, serves as devotee’s prayer also. It keeps his or her faith in God and God-knowledge firm and steadfast.
It serves as the most convenient means to express the devotee’s love for God (Bhakti). Here the True Master provides spiritual or divine support to Simran to make it effective and fruitful for the devotee. It reads in Punjabi as : “Tu Hi Nirankar, Main Teri Sharan Haan, Mainoon Baksh Lo” i.e. O’ Thou Formless One, I surrender to Thee, Please forgive me.
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