Gurmat Saachi Saacha Vichaar

Introduction:-

Nothing can replace daily NIT-NEM (reading, reciting, understanding,and contemplating on full Banis. However, there are some verses handy for daily reading to stay in touch with Guru’s advice (Gurmat).

The Members can, however, expand the list as they wish so. I am sharing this exercise with you as I have personally enjoyed it a lot. Some such verses can kindle a deep desire to turn to the Guru Granth Sahib and bring solace eventually:-

Some DOs in Gurbani:-

–ਜਪਹੁ ਤ ਏਕੋ ਨਾਮਾ ॥ ਅਵਰਿ ਨਿਰਾਫਲ ਕਾਮਾ ॥੧॥ ਰਹਾਉ ॥ (Raag Suhi M. 1, SGGS. 728-5).

Chant the Name of the One Lord. All other actions are fruitless. ||1||Pause||

–ਏਕੋ ਜਪਿ ਏਕੋ ਸਾਲਾਹਿ ॥ ਏਕੁ ਸਿਮਰਿ ਏਕੋ ਮਨ ਆਹਿ ॥ (Raag Gauri M. 5, SGGS. 289-5).

Meditate on the One, and worship the One. Remember the One, and yearn for the One in your mind.

ਏਕਸ ਕੇ ਗੁਨ ਗਾਉ ਅਨੰਤ ॥ ਮਨਿ ਤਨਿ ਜਾਪਿ ਏਕ ਭਗਵੰਤ ॥

Sing the endless Glorious Praises of the One. With mind and body, meditate on the One Lord God.

–ਸਤਿਗੁਰੂ ਕਾ ਉਪਦੇਸੁ ਸੁਣਿ ਤੂ ਹੋਵੈ ਤੇਰੈ ਨਾਲੇ ॥ ਕਹੈ ਨਾਨਕੁ ਮਨ ਪਿਆਰੇ ਤੂ ਸਦਾ ਸਚੁ ਸਮਾਲੇ ॥੧੧॥ (Raag Raamkali M. 3, SGGS. 918-11).

Listen to the Teachings of the True Guru – these shall go along with you. Says Nanak, O beloved mind, contemplate the True Lord forever. ||11||

–ਹਰਿ ਕੀ ਭਗਤਿ ਕਰਹੁ ਮਨੁ ਲਾਇ ॥ ਮਨਿ ਬੰਛਤ ਨਾਨਕ ਫਲ ਪਾਇ ॥੪॥ (Raag Gauri M. 5, SGGS. 288-14).

Worship the Lord with whole-hearted devotion. O Nanak, you shall obtain the fruits of your mind’s desire. ||4||

–ਗੁਰ ਕੀ ਮਤਿ ਤੂੰ ਲੇਹਿ ਇਆਨੇ ॥ ਭਗਤਿ ਬਿਨਾ ਬਹੁ ਡੂਬੇ ਸਿਆਨੇ ॥ (Raag Gauri M. 5, GGS. 288-18).|

Take the Guru’s advice, you ignorant fool; Without devotion, even the clever have drowned.

–ਕੀਤਾ ਲੋੜੀਐ ਕੰਮੁ ਸੁ ਹਰਿ ਪਹਿ ਆਖੀਐ ॥ ਕਾਰਜੁ ਦੇਇ ਸਵਾਰਿ ਸਤਿਗੁਰ ਸਚੁ ਸਾਖੀਐ ॥ (Raag Sri Rag M. 1, SGGS 91)

Whatever work you wish to accomplish-tell it to the Lord He will resolve your affairs; the True Guru gives His Guarantee of Truth.

–ਆਠ ਪਹਰ ਪ੍ਰਭ ਪੇਖਹੁ ਨੇਰਾ ॥ ਮਿਟੈ ਅਗਿਆਨੁ ਬਿਨਸੈ ਅੰਧੇਰਾ ॥ (Raag Gauri M.5. SGGS. 293)

Behold God near at hand, twenty-four hours a day. Ignorance shall depart, and darkness shall be dispelled.

–ਕਬੀਰ ਕਾਮ ਪਰੇ ਹਰਿ ਸਿਮਰੀਐ ਐਸਾ ਸਿਮਰਹੁ ਨਿਤ ॥ (Salok: Bhagat Kabir, SGGS 1373).

Kabeer, you remember the Lord in meditation, only when the need arises. You should remember Him all the time.

–ਥਿਰੁ ਘਰਿ ਬੈਸਹੁ ਹਰਿ ਜਨ ਪਿਆਰੇ ॥ ਸਤਿਗੁਰਿ ਤੁਮਰੇ ਕਾਜ ਸਵਾਰੇ ॥੧॥ ਰਹਾਉ ॥ (Raag Gauri M. 5, SGGS. 201-6).

Remain steady in the home of your own self, O beloved servant of the Lord. The True Guru shall resolve all your affairs. ||1||Pause||

–ਏ ਮਨ ਮੇਰੇ ਸਦਾ ਰੰਗਿ ਰਾਤੇ ਸਦਾ ਹਰਿ ਕੇ ਗੁਣ ਗਾਉ ॥ ਹਰਿ ਨਿਰਮਲੁ ਸਦਾ ਸੁਖਦਾਤਾ ਮਨਿ ਚਿੰਦਿਆ ਫਲੁ ਪਾਉ ॥੩॥ (Raag Vaddans M. 3, SGGS. 565-11).

O my mind, be imbued forever with the Lord’s Love, and sing forever the Glorious Praises of the Lord. The Immaculate Lord is forever the Giver of peace; from Him, one receives the fruits of his heart’s desires. ||3||

–ਆਪਿ ਦ੍ਰਿੜੈ ਅਵਰਹ ਨਾਮੁ ਜਪਾਵੈ ॥ ਨਾਨਕ ਓਹੁ ਬੈਸਨੋ ਪਰਮ ਗਤਿ ਪਾਵੈ ॥੨॥ (Raag Gauri M. 5, SGGS. 274-9).

He holds fast to the Naam, and inspires others to chant it. O Nanak, such a Vaishnaav obtains the supreme status. ||2||

–ਭਜਹੁ ਗਦ਼ਬਿੰਦ ਭੂਲਿ ਮਤ ਜਾਹੁ ॥ ਮਾਨਸ ਜਨਮ ਕਾ ਏਹੀ ਲਾਹੁ ॥੧॥ ਰਹਾਉ ॥ (Raag Bhaira-o Bhagat Kabir, SGGS. 1159-8).

Vibrate, and meditate on the Lord of the Universe, and never forget Him.

–ਕਰ ਹਰਿ ਕਰਮ ਸ੍ਰਵਨਿ ਹਰਿ ਕਥਾ ॥ ਹਰਿ ਦਰਗਹ ਨਾਨਕ ਊਜਲ ਮਥਾ ॥੨॥ (Raag Gauri M. 5, SGGS. 281-8).

So do the Lord’s Work, and listen to the Lord’s Sermon. In the Lord’s Court, O Nanak, your face shall be radiant. ||2||

–ਕਬੀਰ ਹਰਿ ਕਾ ਸਿਮਰਨੁ ਜੋ ਕਰੈ ਸੋ ਸੁਖੀਆ ਸੰਸਾਰਿ ॥ ਇਤ ਉਤ ਕਤਹਿ ਨ ਡੋਲਈ ਜਿਸ ਰਾਖੈ ਸਿਰਜਨਹਾਰ ॥੨੦੬॥ (Salok Bhagat Kabir, SGGS. 1375-12).

Kabeer, whoever meditates in remembrance on the Lord, he alone is happy in this world. One who is protected and saved by the Creator Lord, shall never waver, here or hereafter. ||206||

Some DO-NOTs in Gurbani:-

–ਦੁਬਿਧਾ ਨ ਪੜਉ ਹਰਿ ਬਿਨੁ ਹੋਰੁ ਨ ਪੂਜਉ ਮੜੈ ਮਸਾਣਿ ਨ ਜਾਈ ॥ (Raag Sorath M. 1, SGGS. 638-8).

Do not be torn by duality, do not worship any other than the Lord; do not visit tombs or crematoriums.

ਤ੍ਰਿਸਨਾ ਰਾਚਿ ਨ ਪਰ ਘਰਿ ਜਾਵਾ ਤ੍ਰਿਸਨਾ ਨਾਮਿ ਬੁਝਾਈ ॥

Do not enter the houses of strangers, engrossed in desire. The Naam, the Name of the Lord, satisfies desires.

–ਹਰਿ ਬਿਨੁ ਅਵਰੁ ਨ ਦੇਖਹੁ ਕੋਈ ਨਦਰੀ ਹਰਿ ਨਿਹਾਲਿਆ ॥ (Raag Raamkali M.1, SGGS. 922-5).

Donot look upon any other than the Lord; the Lord alone is worthy of beholding.

–ਸਾਕਤ ਸੰਗੁ ਨ ਕੀਜਈ ਪਿਆਰੇ ਜੇ ਕਾ ਪਾਰਿ ਵਸਾਇ ॥ (Raag Sorath M. 5, SGGS. 641-6).

As far as possible, do not associate with the faithless cynics, O Beloved.

–ਸਾਕਤ ਸੰਗੁ ਨ ਕੀਜੀਐ ਜਾ ਤੇ ਹੋਇ ਬਿਨਾਹੁ ॥੯੩॥ (Salok Bhagat Kabir, SGGS. 1368-8).

Do not associate with the faithless cynics; they would bring you to ruin. ||93||

–ਸਾਧੋ ਮਨ ਕਾ ਮਾਨੁ ਤਿਆਗਉ ॥ ਕਾਮੁ ਕ੍ਰੋਧੁ ਸੰਗਤਿ ਦੁਰਜਨ ਕੀ ਤਾ ਤੇ ਅਹਿਨਿਸਿ ਭਾਗਉ ॥੧॥ ਰਹਾਉ ॥ (Raag Gauri M. 9, SGGS. 219-1).

Holy Saadhus: forsake the pride of your mind. Sexual desire, anger and the company of evil people – run away from them, day and night. ||1||Pause||

–ਸਾਥਿ ਤੇਰੈ ਚਲੈ ਨਾਹੀ ਤਿਸੁ ਨਾਲਿ ਕਿਉ ਚਿਤੁ ਲਾਈਐ ॥ ਐਸਾ ਕੰਮੁ ਮੂਲੇ ਨ ਕੀਚੈ ਜਿਤੁ ਅੰਤਿ ਪਛੋਤਾਈਐ ॥ (Raag Raamkali M. 3, SGGS. 918-10).

They shall not go along with you, so why do you focus your attention on them? Don’t do anything that you will regret in the end.

–ਤੁਮਹਿ ਛਾਡਿ ਕੋਈ ਅਵਰ ਨ ਧ੍ਯਾਊ ॥ ਜੋ ਬਰ ਚਾਹੌ ਸੁ ਤੁਮ ਤੇ ਪਾਊ ॥ (Dasam Granth- Guru Gobind Singh; Choupai Chritr 404-380/1)

I may remember none else except Thee. And obtain all the required boons from Thee

ਪਾਂਇ ਗਹੇ ਜਬ ਤੇ ਤੁਮਰੇ ਤਬ ਤੇ ਕੋਊ ਆਂਖ ਤਰੇ ਨਹੀ ਆਨਯੋ ॥ (Dasam Granth – Guru Gobind Singh; 24 Avtar Ram, 683/1).

O God ! the day when I caught hold of your feet, I do not bring anyone else under my sight

ਰਾਮ ਰਹੀਮ ਪੁਰਾਨ ਕੁਰਾਨ ਅਨੇਕ ਕਹੈਂ ਮਤ ਏਕ ਨ ਮਾਨਯੋ ॥

None other is liked by me now the Puranas and the Quran try to know Thee by the names of Ram and Rahim and talk about you through several stories,

ਸਿੰਮ੍ਰਿਤਿ ਸਾਸਤ੍ਰ ਬੇਦ ਸਭੈ ਬਹੁ ਭੇਦ ਕਹੈ ਹਮ ਏਕ ਨ ਜਾਨਯੋ II

The Simritis, Shastras and Vedas describe several mysteries of yours, but I do not agree with any of them.

ਸ੍ਰੀ ਅਸਿਪਾਨ ਕ੍ਰਿਪਾ ਤੁਮਰੀ ਕਰਿ ਮੈ ਨ ਕਹਯੋ ਸਭ ਤੋਹਿ ਬਖਾਨਯੋ ॥੮੬੩॥

O sword-wielder God! This all has been described by Thy Grace, what power can I have to write all this?.863.

Guru Nanak Dev Ji, Guru Arjan Dev Ji and Guru Gobind Singh Ji sum up both DOs and DO-NOTs in the following verses:-

–ਸਿਖ ਮਤਿ ਸਭ ਬੁਧਿ ਤੁਮ੍ਹ੍ਹਾਰੀ ਮੰਦਿਰ ਛਾਵਾ ਤੇਰੇ ॥ ਤੁਝ ਬਿਨੁ ਅਵਰੁ ਨ ਜਾਣਾ ਮੇਰੇ ਸਾਹਿਬਾ ਗੁਣ ਗਾਵਾ ਨਿਤ ਤੇਰੇ ॥੩॥ (Raag Bilaaval M. 1, SGGS. 795-13).

All teachings, instructions and understandings are Yours; the mansions and sanctuaries are Yours as well.

Without You, I know no other, O my Lord and Master; I continually sing Your Glorious Praises. ||3||

–ਸੰਤ ਸਰਨਿ ਜੋ ਜਨੁ ਪਰੈ ਸੋ ਜਨੁ ਉਧਰਨਹਾਰ ॥ ਸੰਤ ਕੀ ਨਿੰਦਾ ਨਾਨਕਾ ਬਹੁਰਿ ਬਹੁਰਿ ਅਵਤਾਰ ॥੧॥ (Raag Gauri M. 5. SGGS. 279-13).

One who seeks the Sanctuary of the Saints shall be saved. One who slanders the Saints, O Nanak, shall be reincarnated over and over again. ||1||

–ਤੀਰਥ ਕੋਟ ਕੀਏ ਇਸਨਾਨ ਦੀਏ ਬਹੁ ਦਾਨ ਮਹਾ ਬ੍ਰਤ ਧਾਰੇ ॥ ਦੇਸ ਫਿਰਿਓ ਕਰ ਭੇਸ ਤਪੋਧਨ ਕੇਸ ਧਰੇ ਨ ਮਿਲੇ ਹਰਿ ਪਿਆਰੇ ॥ (Dasam Granth, 252/1)

Having taken bath at millions of pilgrim-stations, having given many gifts in charity and giving observed important fasts.

Having wandered in the garb of an ascetic in many countries and having worn matted hair, the beloved Lord could not be realized.

ਆਸਨ ਕੋਟਿ ਕਰੇ ਅਸਟਾਂਗ ਧਰੇ ਬਹੁ ਨਿਆਸ ਕਰੇ ਮੁਖ ਕਾਰੇ ॥ ਦੀਨ ਦਇਆਲ ਅਕਾਲ ਭਜੇ ਬਿਨੁ ਅੰਤ ਕੋ ਅੰਤ ਕੇ ਧਾਮ ਸਿਧਾਰੇ ॥੧੦॥੨੫੨

Adopting millions of postures and observing the eight steps of Yoga, touching the limbs while reciting the mantras and blackening the face. But without the remembrance of the Non-temporal and Merciful Lord of the lowly, one will ultimately go to the abode of Yama.

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Gurrmat Blog: https://gurmatvichaar.home.blog/  ; Email: kirpal2singh@yahoo.com

It is very common to hear from nears and dears that ‘you are in my prayers’ or ‘I shall keep you in my prayers’…’Please keep me in your prayers’…’ I prayed for you in such and such Gurduara/Mandir’….’I offered Parsad or Rumala on your behalf’ …. ‘arranging or staging of an Akhand Path’ and the list goes on and on. People often take it for guaranteed that they have a reasonable good and compatible wavelength to tap on to the Divine resources irrespective of purity of their life style and devotion/trust/faith in Waheguru/God?

 Is it then just a goodwill gesture or simply a ritual to uplift others or it has any meaningful significance to make a real difference in the life of those for whom one is prayring for? How can one be sure that a prayer said for others are heard or not with desired results?

I humbly wish to attempt a diagnosis on the basis of Gurmat to understand the phenomenon of saying prayers for others.  

Prayer is a common practice in most religions. It is said that Waheguru designed the concept of prayer as an instrument of intimacy between Him and us. However, we make a serious mistake when we reduce a prayer to just a verbal  technique only.

There are times when Waheguru can use to help us grow stronger in Him. He then allows some painful experiences in our lives because they are designed to teach us something. If we do not find Waheguru’s solution to our trial of doubt, then our faith may not survive the testing process.

There are some truths in Guru Granth Sahib, which relate us to fundamental concepts of Waheguru and His attributes, such as: ‘Gopal damodar din diyal, dhukh bhanjan pooran kirpal’ (Waheguru is merciful; kind to meek; capable of removing our miseries). As a practice, before we pray we should concentrate/ mediate on Waheguru in order to understand who Waheguru (God) is? Focus on Waheguru’s existence around us with full faith is of paramount importance before we say our petition, our hurts, our needs and feelings through prayer.

Our usual tendency is to pray first and then meditate (if at all). When we pray before concentrating on Waheguru (to whom the prayer is directed) we pray about our problems, our suffering, our anxiety and our worries. Whereas we need to learn to put Waheguru at the centre of our prayers. 

We need to concentrate on Gurbani (or scriptures) that give us knowledge/gian about Waheguru (God). By focusing on Waheguru instead of ourselves, we remove all limitations from our thinking and our prayers and our perspective is changed – all things become possible when we begin with our full faith and trust in only Waheguru (God). The faith should be so strong that even if you are going through a trial and Waheguru (God) seems silent, you must have confidence that He is helping you to grow in your character and your faith in Him with steadfast believing spirit – that of a ‘Gurmukh’.

Gurmuks (those who always seek for Him) are Waheguru’s people and they never go back empty handed (‘birtha koi na jahe je avavai tudh aaye’). Without faith it is impossible to please God. Any one who comes to Him must believe that He exists and that he is Kirpaloo (who does not disappoint His Devotee). Draw near to Waheguru and He will draw near to you. That If you sincerely and earnestly seek Him, you will find Him. Those who truly want to find Him will find Him – this is always

the promise of Gurbani (Scriptures) –”Parbrahm jin sach kar jata, Nanak so jan sach samata”. (Sukhmani Sahib).

The very power and forces that frighten us are themselves under the command of Waheguru (God). All the things that we fear, those fear Him. No power, natural or human can operate except by the permission of Waheguru, because He is “sab kich aape aap”. All the authorities, world’s forces, and systems are under Waheguru’s (God’s) control. All power belongs to Him and nothing can touch us without the express permission of Waheguru- “Karta kare so hoeai”.

If you search in Gurbani, the problems and afflictions are normal part of life. Sometimes we pray and Waheguru lifts us out of our afflictions. Other times Waheguru leads us through our afflictions (“Dukh daru sukh rog bhehaia”).

In prayers, we need to place our confidence in Waheguru, trusting that He has a plan that, though inscrutable, is perfect. We cannot imagine what Waheguru will do, but we can trust that whatever He does will be the best thing for us, and it will be amazing. According to Gurbani His Bhagats (Devotees) only enjoy His confidence over others and they are looked after very well so that they can stay always happy- ‘Har jug jug bhagat upaiaa paij rakhadha aaiaa ram raje’ and ‘Nanak Bhagtan sada

vigas’.

Besides prayer, there is another way in Gurbani to satisfy our inner feelings (Pooran Aasa) and that is of ‘Simran’. In Sukhmani Sahib, there are promises like:

‘Prab ke simran andin jage, -bhu na biape, -dukh na santape, -ridh sidh nau nidh, -gian dhian tat budh, -binse dhooja, -suphal falah, -trisna booje, -sab kich sooje’, -puran aasa, -karaj poore,- kabhu na choore,- etc leading to ‘har simran meh aap nirankra”. However, Simran is also controlled by Waheguru and gives on His discretion (‘kar kirpa jis aap bujhaiaaha, nanak gurmukh har simran tin payeaia’).

It appears that in both scenarios (Prayer and Simran), one needs to be a Gurmukh with full faith and trust in Waheguru:-

Advice of Guru Ram Das Ji is handy:-

– ਮੈ ਤਾਣੁ ਦੀਬਾਣੁ ਤੂਹੈ ਮੇਰੇ ਸੁਆਮੀ ਮੈ ਤੁਧੁ ਆਗੈ ਅਰਦਾਸਿ ॥ (raag Suhi M. 4, GGS. 735-4).

You alone are my strength, and my Court, O my Lord and Master; unto You alone I pray.

ਮੈ ਹੋਰੁ ਥਾਉ ਨਾਹੀ ਜਿਸੁ ਪਹਿ ਕਰਉ ਬੇਨੰਤੀ ਮੇਰਾ ਦੁਖੁ ਸੁਖੁ ਤੁਝ ਹੀ ਪਾਸਿ ॥੨॥

There is no other place where I can offer my prayers; I can tell my pains and pleasures only to You. ||2||

– ਮੇਰੇ ਪ੍ਰਭਿ ਸਰਧਾ ਭਗਤਿ ਮਨਿ ਭਾਵੈ ਜਨ ਕੀ ਪੈਜ ਸਵਾਰੇ ॥੧॥ (Raag Nat Narain M. 4, GGS. 982-6).

Faith and devotion are pleasing to my God’s Mind; He saves the honor of His humble servants. ||1||

Gurbani provides some quick transforming steps that draw a person closer to the ONE God as given in the Gurbani:-

1.ਪ੍ਰਭੁ ਮਿਲਿਓ ਸੁਖ ਬਾਲੇ ਭੋਲੇ ॥੧॥ ਰਹਾਉ ॥(Raag Kaanhaa, M. 5, GGS. 1307-7).

I have met God through innocent faith, and He has blessed me with peace. ||1||Pause||

2.ਆਪੁ ਗਵਾਈਐ ਤਾ ਸਹੁ ਪਾਈਐ ਅਉਰੁ ਕੈਸੀ ਚਤੁਰਾਈ ॥ Raag Tilang ,M. 1, GGS. 722-130.

Give up your selfhood, and so obtain your Husband Lord; what other clever tricks are of any use?

3. ਆਪੁ ਤਿਆਗਿ ਸਰਨਿ ਗੁਰਦੇਵ ॥(Raag Gauri, M. 5 , GGS. 288-13).

Give up your selfishness and conceit, and seek the Sanctuary of the Divine Guru.

Guru Arjav Dev, the Editor of Granth Sahib provides a tried Divine RECIPE to get closer to One God (Ik Oankar/Waheguru):-

ਨਾ ਤੂ ਆਵਹਿ ਵਸਿ ਬਹੁਤੁ ਘਿਣਾਵਣੇ ॥ ਨਾ ਤੂ ਆਵਹਿ ਵਸਿ ਬੇਦ ਪੜਾਵਣੇ ॥ (Raamkali Ki Vaar, M. 5. 962-9).

No one can bring You under control, by despising the world. No one can bring You under control, by studying the Vedas.

ਨਾ ਤੂ ਆਵਹਿ ਵਸਿ ਤੀਰਥਿ ਨਾਈਐ ॥ ਨਾ ਤੂ ਆਵਹਿ ਵਸਿ ਧਰਤੀ ਧਾਈਐ ॥

No one can bring You under control, by bathing at the holy places. No one can bring You under control, by wandering all over the world.

ਨਾ ਤੂ ਆਵਹਿ ਵਸਿ ਕਿਤੈ ਸਿਆਣਪੈ ॥ ਨਾ ਤੂ ਆਵਹਿ ਵਸਿ ਬਹੁਤਾ ਦਾਨੁ ਦੇ ॥

No one can bring You under control, by any clever tricks. No one can bring You under control, by giving huge donations to charities.

ਸਭੁ ਕੋ ਤੇਰੈ ਵਸਿ ਅਗਮ ਅਗੋਚਰਾ ॥ ਤੂ ਭਗਤਾ ਕੈ ਵਸਿ ਭਗਤਾ ਤਾਣੁ ਤੇਰਾ ॥੧੦॥ 

Everyone is under Your power, O inaccessible, unfathomable Lord. You are under the control of Your devotees; You are the strength of Your devotees. ||10||

In order to be able to communicate with Waheguru through an ARDAS, we need to be either a selfless Bhagat or an innocent child (free of of ego).

I shall appreciate input from other members of Sangat with their valuable experiences.

Gurbani clearly distinguishes Raja Ram s/o of Raja Dashrath of Ayodhya and omnipresent Akalpurak/Kartar/Ik Onkar) as given in Jap Ji in the Guru Granth Sahib – ੴ ਸਤਿਨਾਮੁ ਕਰਤਾ ਪੁਰਖੁ ਨਿਰਭਉ ਨਿਰਵੈਰੁ ਅਕਾਲ ਮੂਰਤਿ ਅਜੂਨੀ ਸੈਭੰ ਗੁਰਪ੍ਰਸਾਦਿ ॥……….

– ਨਾ ਓਹਿ ਮਰਹਿ ਨ ਠਾਗੇ ਜਾਹਿ ॥ (Jap, Guru Nanak, SGGS. 8-4).
Naa Ouhi Marehi N Thaagae Jaahi ||
Neither death nor deception comes to those,

ਜਿਨ ਕੈ ਰਾਮੁ ਵਸੈ ਮਨ ਮਾਹਿ ॥
Jin Kai Raam Vasai Man Maahi ||
Within whose minds the Lord abides.

ਤਿਥੈ ਭਗਤ ਵਸਹਿ ਕੇ ਲੋਅ ॥
Thithhai Bhagath Vasehi Kae Loa ||
The devotees of many worlds dwell there

ਕਰਹਿ ਅਨੰਦੁ ਸਚਾ ਮਨਿ ਸੋਇ ॥
Karehi Anandh Sachaa Man Soe ||
They celebrate; their minds are imbued with the True Lord.

Guru Nanak Dev Ji and Guru Teg Bahadur Ji do recognize the existence of Ram of Ayodhya, his associates and King Ravan in Gurbani as a human-beings in the Gurbani:-

– ਰੋਵੈ ਰਾਮੁ ਨਿਕਾਲਾ ਭਇਆ ॥ (Raag Raamkali M. 1, SGGS. 953-19).
Rovai Raam Nikaalaa Bhaeiaa ||
Rama wept when he was sent into exile,

ਸੀਤਾ ਲਖਮਣੁ ਵਿਛੁੜਿ ਗਇਆ ॥
Seethaa Lakhaman Vishhurr Gaeiaa ||
And separated from Sita and Lakhshman.

ਰੋਵੈ ਦਹਸਿਰੁ ਲੰਕ ਗਵਾਇ ॥
Rovai Dhehasir Lank Gavaae ||
The ten-headed Raawan, who stole away Sita with the beat of his tambourine,

ਜਿਨਿ ਸੀਤਾ ਆਦੀ ਡਉਰੂ ਵਾਇ ॥
Jin Seethaa Aadhee Ddouroo Vaae ||
Wept when he lost Sri Lanka.

ਰੋਵਹਿ ਪਾਂਡਵ ਭਏ ਮਜੂਰ ॥
Rovehi Paanddav Bheae Majoor ||
The Paandavas once lived in the Presence of the Lord;

ਜਿਨ ਕੈ ਸੁਆਮੀ ਰਹਤ ਹਦੂਰਿ ॥
Jin Kai Suaamee Rehath Hadhoor ||
They were made slaves, and wept.

– ਰਾਮੁ ਗਇਓ ਰਾਵਨੁ ਗਇਓ ਜਾ ਕਉ ਬਹੁ ਪਰਵਾਰੁ ॥ (Salok M.9, SGGS. 1429-3).
Raam Gaeiou Raavan Gaeiou Jaa Ko Bahu Paravaar ||
Raam Chand passed away, as did Raawan, even though he had lots of relatives.

ਕਹੁ ਨਾਨਕ ਥਿਰੁ ਕਛੁ ਨਹੀ ਸੁਪਨੇ ਜਿਉ ਸੰਸਾਰੁ ॥੫੦॥
Kahu Naanak Thhir Kashh Nehee Supanae Jio Sansaar ||50||
Says Nanak, nothing lasts forever; the world is like a dream. ||50||

Bhagat Prahlaad was devotee of Ram even before the existence of Raja Ram of Ayodhya:-

–ਪ੍ਰਹਲਾਦ ਪਠਾਏ ਪੜਨ ਸਾਲ ॥ (Raag Basant Bhagat Kabir, SGGS. 1194-7).
Prehalaadh Pathaaeae Parran Saal ||
Prahlaad was sent to school.

ਸੰਗਿ ਸਖਾ ਬਹੁ ਲੀਏ ਬਾਲ ॥
Sang Sakhaa Bahu Leeeae Baal ||
He took many of his friends along with him.

ਮੋ ਕਉ ਕਹਾ ਪੜ੍ਹ੍ਹਾਵਸਿ ਆਲ ਜਾਲ ॥
Mo Ko Kehaa Parrhaavas Aal Jaal ||
He asked his teacher, “”Why do you teach me about worldly affairs?

ਮੇਰੀ ਪਟੀਆ ਲਿਖਿ ਦੇਹੁ ਸ੍ਰੀ ਗੋੁਪਾਲ ॥੧॥
Maeree Patteeaa Likh Dhaehu Sree Guopaal ||1||
Write the Name of the Dear Lord on my tablet.””||1||

ਨਹੀ ਛੋਡਉ ਰੇ ਬਾਬਾ ਰਾਮ ਨਾਮ ॥
Nehee Shhoddo Rae Baabaa Raam Naam ||
O Baba, I will not forsake the Name of the Lord.

ਮੇਰੋ ਅਉਰ ਪੜ੍ਹ੍ਹਨ ਸਿਉ ਨਹੀ ਕਾਮੁ ॥੧॥ ਰਹਾਉ ॥
Maero Aour Parrhan Sio Nehee Kaam ||1|| Rehaao ||
I will not bother with any other lessons. ||1||Pause||

Bhagat Namdev Ji speaks about Ram who is present in all human-beings since the creation of humanity:-

ਸਭੈ ਘਟ ਰਾਮੁ ਬੋਲੈ ਰਾਮਾ ਬੋਲੈ ॥ (Raag Mali Gaura Bhagat Namdev, SGGS. 988-16).
Sabhai Ghatt Raam Bolai Raamaa Bolai ||
Within all hearts, the Lord speaks, the Lord speaks.

ਰਾਮ ਬਿਨਾ ਕੋ ਬੋਲੈ ਰੇ ॥੧॥ ਰਹਾਉ ॥
Raam Binaa Ko Bolai Rae ||1|| Rehaao ||
Who else speaks, other than the Lord? ||1||Pause||

Bhagat Kabir Ji draws distinction between Ram of Ayodhya and the Omnipresent Lord/Akalpurakhin the following verses in the Guru Granth Sahib:-

– ਕਬੀਰ ਰਾਮ ਕਹਨ ਮਹਿ ਭੇਦੁ ਹੈ ਤਾ ਮਹਿ ਏਕੁ ਬਿਚਾਰੁ ॥ (Salok Bhagat Kabir. SGGS. 1374-14).
Kabeer Raam Kehan Mehi Bhaedh Hai Thaa Mehi Eaek Bichaar ||
Kabeer, it does make a difference, how you chant the Lord’s Name, ‘Raam’. This is something to consider.

ਸੋਈ ਰਾਮੁ ਸਭੈ ਕਹਹਿ ਸੋਈ ਕਉਤਕਹਾਰ ॥੧੯੦॥
Soee Raam Sabhai Kehehi Soee Kouthakehaar ||190||
Everyone uses the same word for the son of Dasrath and the Wondrous Lord. ||190||

ਕਬੀਰ ਰਾਮੈ ਰਾਮ ਕਹੁ ਕਹਿਬੇ ਮਾਹਿ ਬਿਬੇਕ ॥
Kabeer Raamai Raam Kahu Kehibae Maahi Bibaek ||
Kabeer, use the word ‘Raam’, only to speak of the All-pervading Lord. You must make that distinction

ਏਕੁ ਅਨੇਕਹਿ ਮਿਲਿ ਗਇਆ ਏਕ ਸਮਾਨਾ ਏਕ ॥੧੯੧॥
Eaek Anaekehi Mil Gaeiaa Eaek Samaanaa Eaek ||191||
One ‘Raam’ is pervading everywhere, while the other is contained only in himself. ||191||

Guru Amar Das Ji also clarifies by his own spiritual experience that by mere chanting Ram (Akalpurak/Kartar) is not obtained unless one receives the Divine Grace:-

– ਰਾਮ ਰਾਮ ਸਭੁ ਕੋ ਕਹੈ ਕਹਿਐ ਰਾਮੁ ਨ ਹੋਇ ॥ (Raag Goorjree M. 3, SGGS. 491-1).
Raam Raam Sabh Ko Kehai Kehiai Raam N Hoe ||
Everyone chants the Lord’s Name, Raam, Raam; but by such chanting, the Lord is not obtained.

ਗੁਰ ਪਰਸਾਦੀ ਰਾਮੁ ਮਨਿ ਵਸੈ ਤਾ ਫਲੁ ਪਾਵੈ ਕੋਇ ॥੧॥
Gur Parasaadhee Raam Man Vasai Thaa Fal Paavai Koe ||1||
By Guru’s Grace, the Lord comes to dwell in the mind, and then, the fruits are obtained. ||1||

Gur Arjan Dev Ji explicitly distinguishes Ram of Ayodhya from the Divine Lord (Akalpurak, Kartar, ੴ )

– ਮੇਰੇ ਰਾਮ ਰਾਇ ਤੂੰ ਸੰਤਾ ਕਾ ਸੰਤ ਤੇਰੇ ॥ (Raag Suhi M. 5, SGGS. 749-19).
Maerae Raam Raae Thoon Santhaa Kaa Santh Thaerae ||
O my Sovereign Lord, You belong to the Saints, and the Saints belong to You.

ਤੇਰੇ ਸੇਵਕ ਕਉ ਭਉ ਕਿਛੁ ਨਾਹੀ ਜਮੁ ਨਹੀ ਆਵੈ ਨੇਰੇ ॥੧॥ ਰਹਾਉ ॥
Thaerae Saevak Ko Bho Kishh Naahee Jam Nehee Aavai Naerae ||1|| Rehaao ||
Your servant is not afraid of anything; the Messenger of Death cannot even approach him. ||1||Pause||

Guru Teg Bahadur Ji expands on the importance of Divine name of Lord ( Akalpurak, Kartar, ੴ ).

– ਰਾਮ ਨਾਮੁ ਉਰ ਮੈ ਗਹਿਓ ਜਾ ਕੈ ਸਮ ਨਹੀ ਕੋਇ ॥ (Salok M. 9, SGGS. 1429-10).
Raam Naam Our Mai Gehiou Jaa Kai Sam Nehee Koe ||
I have enshrined the Lord’s Name within my heart; there is nothing equal to it.

ਜਿਹ ਸਿਮਰਤ ਸੰਕਟ ਮਿਟੈ ਦਰਸੁ ਤੁਹਾਰੋ ਹੋਇ ॥੫੭॥੧॥
Jih Simarath Sankatt Mittai Dharas Thuhaaro Hoe ||57||1||
Meditating in remembrance on it, my troubles are taken away; I have received the Blessed Vision of Your Darshan. ||57||1||

Guru Gobind Singh Ji makes it further clear by distances himself from the Sanatani gods:-

– ਮੈ ਨ ਗਨੇਸਹਿ ਪ੍ਰਿਥਮ ਮਨਾਊ ॥ (Dasam Granth, Guru Gobind Singh, Dasam Granth, 434/1).
Mai Na Ganesahi Prithama Manaaoo ॥

ਕਿਸਨ ਬਿਸਨ ਕਬਹੂੰ ਨ ਧਿਆਊ ॥
Kisan Bisan Kabahooaan Na Dhiaaaoo ॥
I do not adore Ganesha in the beginning and also do not meditate on Krishna and Vishnu

ਕਾਨਿ ਸੁਨੇ ਪਹਿਚਾਨ ਨ ਤਿਨ ਸੋ ॥
Kaani Sune Pahichaan Na Tin So ॥

ਲਿਵ ਲਾਗੀ ਮੋਰੀ ਪਗ ਇਨ ਸੋ ॥੪੩੪॥
Liva Laagee Moree Paga Ein So ॥434॥

I have only heard about them with my ears and I do not recognize them my consciousness is absorbed at the feet of the Supreme Kal (the Immanent Brahman).

Conclusion:-

The above quotes from  the Sri Guru Granth Sahib and Dasam Granth guide as on the Ram as per Gurmat.

Guru Amar Das Ji in Raag Maaroo emphasises the need to grasp Sabd-Guru/Gurmat to embrace Naam for becoming a Gurmukh with Dib-drishti in order to eradicate Houmai/Ego to live in harmony. However, in this process a rider of Divine Mercy/Grace/Nadr/Kirpa/Gurparsad is necessary as compared to one’s self efforts:-

ਜਿਸ ਨੋ ਪ੍ਰੇਮੁ ਮੰਨਿ ਵਸਾਏ ॥ ਸਾਚੈ ਸਬਦਿ ਸਹਜਿ ਸੁਭਾਏ ॥ (Raag Maaroo M. 3, GGS. 1016-5).

Jis No Praem Mann Vasaaeae || Saachai Sabadh Sehaj Subhaaeae ||

One whose mind is filled with the Lord’s Love. Is intuitively exalted by the True Word of the Shabad.

ਏਹਾ ਵੇਦਨ ਸੋਈ ਜਾਣੈ ਅਵਰੁ ਕਿ ਜਾਣੈ ਕਾਰੀ ਜੀਉ ॥੧॥

Eaehaa Vaedhan Soee Jaanai Avar K Jaanai Kaaree Jeeo ||1||

He alone knows the pain of this love; what does anyone else know about its cure? ||1||

ਆਪੇ ਮੇਲੇ ਆਪਿ ਮਿਲਾਏ ॥ ਆਪਣਾ ਪਿਆਰੁ ਆਪੇ ਲਾਏ ॥

Aapae Maelae Aap Milaaeae || Aapanaa Piaar Aapae Laaeae ||

He Himself unites in His Union. He Himself inspires us with His Love.

ਪ੍ਰੇਮ ਕੀ ਸਾਰ ਸੋਈ ਜਾਣੈ ਜਿਸ ਨੋ ਨਦਰਿ ਤੁਮਾਰੀ ਜੀਉ ॥੧॥ ਰਹਾਉ ॥

Praem Kee Saar Soee Jaanai Jis No Nadhar Thumaaree Jeeo ||1|| Rehaao ||

He alone appreciates the value of Your Love, upon whom You shower Your Grace, O Lord. ||1||Pause||

ਦਿਬ ਦ੍ਰਿਸਟਿ ਜਾਗੈ ਭਰਮੁ ਚੁਕਾਏ ॥ ਗੁਰ ਪਰਸਾਦਿ ਪਰਮ ਪਦੁ ਪਾਏ ॥

Dhib Dhrisatt Jaagai Bharam Chukaaeae || Gur Parasaadh Param Padh Paaeae ||

One whose spiritual vision is awakened – his doubt is driven out. By Guru’s Grace, he obtains the supreme status.

ਸੋ ਜੋਗੀ ਇਹ ਜੁਗਤਿ ਪਛਾਣੈ ਗੁਰ ਕੈ ਸਬਦਿ ਬੀਚਾਰੀ ਜੀਉ ॥੨॥

So Jogee Eih Jugath Pashhaanai Gur Kai Sabadh Beechaaree Jeeo ||2||

He alone is a Yogi, who understands this way, and contemplates the Word of the Guru’s Shabad. ||2||

ਸੰਜੋਗੀ ਧਨ ਪਿਰ ਮੇਲਾ ਹੋਵੈ ॥ ਗੁਰਮਤਿ ਵਿਚਹੁ ਦੁਰਮਤਿ ਖੋਵੈ ॥

Sanjogee Dhhan Pir Maelaa Hovai || Guramath Vichahu Dhuramath Khovai ||

By good destiny, the soul-bride is united with her Husband Lord. Following the Guru’s Teachings, she eradicates her evil-mindedness from within.

ਰੰਗ ਸਿਉ ਨਿਤ ਰਲੀਆ ਮਾਣੈ ਅਪਣੇ ਕੰਤ ਪਿਆਰੀ ਜੀਉ ॥੩॥

Rang Sio Nith Raleeaa Maanai Apanae Kanth Piaaree Jeeo ||3||

With love, she continually enjoys pleasure with Him; she becomes the beloved of her Husband Lord. ||3||

ਸਤਿਗੁਰ ਬਾਝਹੁ ਵੈਦੁ ਨ ਕੋਈ ॥ ਆਪੇ ਆਪਿ ਨਿਰੰਜਨੁ ਸੋਈ ॥

Sathigur Baajhahu Vaidh N Koee || Aapae Aap Niranjan Soee ||

Other than the True Guru, there is no physician. He Himself is the Immaculate Lord.

ਸਤਿਗੁਰ ਮਿਲਿਐ ਮਰੈ ਮੰਦਾ ਹੋਵੈ ਗਿਆਨ ਬੀਚਾਰੀ ਜੀਉ ॥੪॥

Sathigur Miliai Marai Mandhaa Hovai Giaan Beechaaree Jeeo ||4||

Meeting with the True Guru, evil is conquered, and spiritual wisdom is contemplated. ||4||

ਏਹੁ ਸਬਦੁ ਸਾਰੁ ਜਿਸ ਨੋ ਲਾਏ ॥ ਗੁਰਮੁਖਿ ਤ੍ਰਿਸਨਾ ਭੁਖ ਗਵਾਏ ॥

Eaehu Sabadh Saar Jis No Laaeae || Guramukh Thrisanaa Bhukh Gavaaeae ||

One who is committed to this most sublime Shabad. Becomes Gurmukh, and is rid of thirst and hunger.

ਆਪਣ ਲੀਆ ਕਿਛੂ ਨ ਪਾਈਐ ਕਰਿ ਕਿਰਪਾ ਕਲ ਧਾਰੀ ਜੀਉ ॥੫॥

Aapan Leeaa Kishhoo N Paaeeai Kar Kirapaa Kal Dhhaaree Jeeo ||5||

By one’s own efforts, nothing can be accomplished; the Lord, in His Mercy, bestows power. ||5||

ਅਗਮ ਨਿਗਮੁ ਸਤਿਗੁਰੂ ਦਿਖਾਇਆ ॥ ਕਰਿ ਕਿਰਪਾ ਅਪਨੈ ਘਰਿ ਆਇਆ ॥

Agam Nigam Sathiguroo Dhikhaaeiaa || Kar Kirapaa Apanai Ghar Aaeiaa ||

The True Guru has revealed the essence of the Shaastras and the Vedas. In His Mercy, He has come into the home of my self.

ਅੰਜਨ ਮਾਹਿ ਨਿਰੰਜਨੁ ਜਾਤਾ ਜਿਨ ਕਉ ਨਦਰਿ ਤੁਮਾਰੀ ਜੀਉ ॥੬॥

Anjan Maahi Niranjan Jaathaa Jin Ko Nadhar Thumaaree Jeeo ||6||

In the midst of Maya, the Immaculate Lord is known, by those upon whom You bestow Your Grace. ||6||

ਗੁਰਮੁਖਿ ਹੋਵੈ ਸੋ ਤਤੁ ਪਾਏ ॥ ਆਪਣਾ ਆਪੁ ਵਿਚਹੁ ਗਵਾਏ ॥

Guramukh Hovai So Thath Paaeae || Aapanaa Aap Vichahu Gavaaeae ||

One who becomes Gurmukh, obtains the essence of reality; He eradictes his self-conceit from within.

ਸਤਿਗੁਰ ਬਾਝਹੁ ਸਭੁ ਧੰਧੁ ਕਮਾਵੈ ਵੇਖਹੁ ਮਨਿ ਵੀਚਾਰੀ ਜੀਉ ॥੭॥

Sathigur Baajhahu Sabh Dhhandhh Kamaavai Vaekhahu Man Veechaaree Jeeo ||7||

Without the True Guru, all are entangled in worldly affairs; consider this in your mind, and see. ||7||

ਇਕਿ ਭ੍ਰਮਿ ਭੂਲੇ ਫਿਰਹਿ ਅਹੰਕਾਰੀ ॥ ਇਕਨਾ ਗੁਰਮੁਖਿ ਹਉਮੈ ਮਾਰੀ ॥

Eik Bhram Bhoolae Firehi Ahankaaree || Eikanaa Guramukh Houmai Maaree ||

Some are deluded by doubt; they strut around egotistically. Some, as Gurmukh, subdue their egotism.

ਸਚੈ ਸਬਦਿ ਰਤੇ ਬੈਰਾਗੀ ਹੋਰਿ ਭਰਮਿ ਭੁਲੇ ਗਾਵਾਰੀ ਜੀਉ ॥੮॥

Sachai Sabadh Rathae Bairaagee Hor Bharam Bhulae Gaavaaree Jeeo ||8||

Attuned to the True Word of the Shabad, they remain detached from the world. The other ignorant fools wander, confused and deluded by doubt. ||8||

ਗੁਰਮੁਖਿ ਜਿਨੀ ਨਾਮੁ ਨ ਪਾਇਆ ॥ ਮਨਮੁਖਿ ਬਿਰਥਾ ਜਨਮੁ ਗਵਾਇਆ ॥

Guramukh Jinee Naam N Paaeiaa || Manamukh Birathhaa Janam Gavaaeiaa ||

Those who have not become Gurmukh, and who have not found the Naam, the Name of the Lord. Those self-willed manmukhs waste their lives uselessly.

ਅਗੈ ਵਿਣੁ ਨਾਵੈ ਕੋ ਬੇਲੀ ਨਾਹੀ ਬੂਝੈ ਗੁਰ ਬੀਚਾਰੀ ਜੀਉ ॥੯॥

Agai Vin Naavai Ko Baelee Naahee Boojhai Gur Beechaaree Jeeo ||9||

In the world hereafter, nothing except the Name will be of any assistance; this is understood by contemplating the Guru. ||9||

ਅੰਮ੍ਰਿਤ ਨਾਮੁ ਸਦਾ ਸੁਖਦਾਤਾ ॥ ਗੁਰਿ ਪੂਰੈ ਜੁਗ ਚਾਰੇ ਜਾਤਾ ॥

Anmrith Naam Sadhaa Sukhadhaathaa || Gur Poorai Jug Chaarae Jaathaa ||

The Ambrosial Naam is the Giver of peace forever. Throughout the four ages, it is known through the Perfect Guru.

ਜਿਸੁ ਤੂ ਦੇਵਹਿ ਸੋਈ ਪਾਏ ਨਾਨਕ ਤਤੁ ਬੀਚਾਰੀ ਜੀਉ ॥੧੦॥੧॥

Jis Thoo Dhaevehi Soee Paaeae Naanak Thath Beechaaree Jeeo ||10||1||

He alone receives it, unto whom You bestow it; this is the essence of reality which Nanak has realized. ||10||1||

Guru Nanak Sahib provides a key to Anand/Sahaj:-

ਤੇਰਾ ਏਕੁ ਨਾਮੁ ਤਾਰੇ ਸੰਸਾਰੁ ॥ ਮੈ ਏਹਾ ਆਸ ਏਹੋ ਆਧਾਰੁ ॥੧॥ ਰਹਾਉ ॥ (Sri Raag M. 1, GGS. 24-15).

Thaeraa Eaek Naam Thaarae Sansaar || Mai Eaehaa Aas Eaeho Aadhhaar ||1|| Rehaao ||

Your Name alone, Lord, saves the world. This is my hope; this is my support. ||1||Pause||

ਆਪੁ ਗਵਾਈਐ ਤਾ ਸਹੁ ਪਾਈਐ ਅਉਰੁ ਕੈਸੀ ਚਤੁਰਾਈ ॥ (Raag Tilang M. 1, GGS. 722-13).

Aap Gavaaeeai Thaa Sahu Paaeeai Aour Kaisee Chathuraaee ||

Give up your selfhood, and so obtain your Husband Lord; what other clever tricks are of any use?

ਸਹੁ ਨਦਰਿ ਕਰਿ ਦੇਖੈ ਸੋ ਦਿਨੁ ਲੇਖੈ ਕਾਮਣਿ ਨਉ ਨਿਧਿ ਪਾਈ ॥

Sahu Nadhar Kar Dhaekhai So Dhin Laekhai Kaaman No Nidhh Paaee ||

When the Husband Lord looks upon the soul-bride with His Gracious Glance, that day is historic – the bride obtains the nine treasures.

The need is to become “ਕਾਮਣਿ“, which comes with Divine Mercy/Grace Nadr/Kirpa/Gurparsad only.

Guru Arjan Dev Ji endorses the above sentiment as:-

ਆਪੁ ਤਿਆਗਿ ਸਰਨਿ ਗੁਰਦੇਵ ॥ (Raag Gauri M. 5, GGS. 288-13).

Aap Thiaag Saran Guradhaev ||

Give up your selfishness and conceit, and seek the Sanctuary of the Divine Guru.

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Abstract

The article tends to trace a desirable Gurmat guideline to prepare us to cope when a death occurs in our family or of a close friend or a relation. It embraces as to how to deal and accept the saddening situations and equips us in consoling with the support of Gurbani of the Guru Granth Sahib in order to bring some calmness.

Introduction

There is no doubt that all of us shall depart sooner or later as per Gurbani. Losing of a relative, a friend or even a pet Dog or Cat has an associated pain which needs extensive Gurmat counselling to bring sanity to oneself by accepting that Death is inevitable without any escape under the Divine Hukam/Order as advised by Guru Nanak Sahib and Guru Angad Dev Ji and Guru Arjan Dev Ji:-.

ਮਰਣੁ ਲਿਖਾਇ ਮੰਡਲ ਮਹਿ ਆਏ ॥ ਕਿਉ ਰਹੀਐ ਚਲਣਾ ਪਰਥਾਏ ॥? (Raag Maaroo M. 1, SGGS. 1022-18).
Maran Likhaae Manddal Mehi Aaeae || Kio Reheeai Chalanaa Parathhaaeae ||
With their death already ordained, mortals come into this world. How can they remain here?
They have to go to the world beyond.

ਘਲੇ ਆਵਹਿ ਨਾਨਕਾ ਸਦੇ ਉਠੀ ਜਾਹਿ ॥੧॥ (Raag Sarang M. 2, SGGS. 1239-9).
Ghalae Aavehi Naanakaa Sadhae Outhee Jaahi ||1||
Those who are sent, come, O Nanak; when they are called back, they depart and go. ||1||

ਮਾਰੈ ਰਾਖੈ ਏਕੋ ਆਪਿ ॥ (ਮਾਨੁਖ ਕੈ ਕਿਛੁ ਨਾਹੀ ਹਾਥਿ ॥ (Raag Gauri M. 5, SGGS. 281-4).
Maarai Raakhai Eaeko Aap || Maanukh Kai Kishh Naahee Haathh ||
The One Lord Himself destroys and also preserves.
Nothing at all is in the hands of mortal beings.

Death is Inevitable:-

Guru Nanak Sahib Ji clearly spells out that death is inevitable under the divine Hukam:-

ਹਮ ਆਦਮੀ ਹਾਂ ਇਕ ਦਮੀ ਮੁਹਲਤਿ ਮੁਹਤੁ ਨ ਜਾਣਾ ॥ (Raag Dhanaasree M. 1, SGGS. 660-11).
Ham Aadhamee Haan Eik Dhamee Muhalath Muhath N Jaanaa ||
We are human beings of the briefest moment; we do not know the appointed time of our departure

ਮਰਣਿ ਨ ਮੂਰਤੁ ਪੁਛਿਆ ਪੁਛੀ ਥਿਤਿ ਨ ਵਾਰੁ ॥ (Raag Sarang M. 1, SGGS. 1244-4).
Maran N Moorath Pushhiaa Pushhee Thhith N Vaar ||
Death does not ask the time; it does not ask the date or the day of the week..

ਹੁਕਮੇ ਆਵੈ ਹੁਕਮੇ ਜਾਵੈ ॥ ਬੂਝੈ ਹੁਕਮੁ ਸੋ ਸਾਚਿ ਸਮਾਵੈ ॥ (Raag Maaroo M. 1, SGGS. 1025-11).
Hukamae Aavai Hukamae Jaavai || Boojhai Hukam So Saach Samaavai ||
By the Hukam of the Lord’s Command, they come, and by the Hukam of His Command, they go.
One who realizes His Hukam, merges in the True Lord.

ਨਾਨਕ ਸਾਚੁ ਮਿਲੈ ਮਨਿ ਭਾਵੈ ਗੁਰਮੁਖਿ ਕਾਰ ਕਮਾਈ ਹੇ ॥੧੬॥੫॥
Naanak Saach Milai Man Bhaavai Guramukh Kaar Kamaaee Hae ||16||5||
O Nanak, he merges in the True Lord, and his mind is pleased with the Lord. The Gurmukhs (God orientated) do His work. ||16||5||

ਚਲਾ ਚਲਾ ਜੇ ਕਰੀ ਜਾਣਾ ਚਲਣਹਾਰੁ ॥ ਜੋ ਆਇਆ ਸੋ ਚਲਸੀ ਅਮਰੁ ਸੁ ਗੁਰੁ ਕਰਤਾਰੁ ॥ (Sri Raag M. 1, SGGS. 63-12).
Chalaa Chalaa Jae Karee Jaanaa Chalanehaar || Jo Aaeiaa So Chalasee Amar S Gur Karathaar ||
I may say, “”I am going, I am going””, but I know that, in the end, I must really go.
Whoever comes must also go. Only the Guru and the Creator are Eternal.

Guru Arjan Dev Ji and Guru Teg Bahadur Ji go on to add:-

ਙਣਿ ਘਾਲੇ ਸਭ ਦਿਵਸ ਸਾਸ ਨਹ ਬਢਨ ਘਟਨ ਤਿਲੁ ਸਾਰ ॥ (Raag Gauri M. 5, SGGS. 254-10).
N(g)an Ghaalae Sabh Dhivas Saas Neh Badtan Ghattan Thil Saar ||
He has counted all the days and the breaths, and placed them in people’s destiny; they do not increase or decrease one little bit.

ਜੀਵਨ ਲੋਰਹਿ ਭਰਮ ਮੋਹ ਨਾਨਕ ਤੇਊ ਗਵਾਰ ॥੧॥
Jeevan Lorehi Bharam Moh Naanak Thaeoo Gavaar ||1||
Those who long to live in doubt and emotional attachment, O Nanak, are total fools. ||1||

ਚਿੰਤਾ ਤਾ ਕੀ ਕੀਜੀਐ ਜੋ ਅਨਹੋਨੀ ਹੋਇ ॥ ਇਹੁ ਮਾਰਗੁ ਸੰਸਾਰ ਕੋ ਨਾਨਕ ਥਿਰੁ ਨਹੀ ਕੋਇ ॥੫੧॥ (Salok M. 9, SGGS. 1429-4).
Chinthaa Thaa Kee Keejeeai Jo Anehonee Hoe || Eihu Maarag Sansaar Ko Naanak Thhir Nehee Koe ||51||

People become anxious, when something unexpected happens. This is the way of the world, O Nanak; nothing is stable or permanent. ||51||

ਜੋ ਉਪਜਿਓ ਸੋ ਬਿਨਸਿ ਹੈ ਪਰੋ ਆਜੁ ਕੈ ਕਾਲਿ ॥ ਨਾਨਕ ਹਰਿ ਗੁਨ ਗਾਇ ਲੇ ਛਾਡਿ ਸਗਲ ਜੰਜਾਲ ॥੫੨॥
Jo Oupajiou So Binas Hai Paro Aaj Kai Kaal || Naanak Har Gun Gaae Lae Shhaadd Sagal Janjaal ||52||
Whatever has been created shall be destroyed; everyone shall perish, today or tomorrow.
O Nanak, sing the Glorious Praises of the Lord, and give up all other entanglements. ||52||

ਕਬੀਰ ਮੇਰਾ ਮੁਝ ਮਹਿ ਕਿਛੁ ਨਹੀ ਜੋ ਕਿਛੁ ਹੈ ਸੋ ਤੇਰਾ ॥ (Salok Bhagat Kabir, SGGS. 1375-9).
Kabeer Maeraa Mujh Mehi Kishh Nehee Jo Kishh Hai So Thaeraa ||
Kabeer, nothing is mine within myself. Whatever there is, is Yours, O Lord.

ਤੇਰਾ ਤੁਝ ਕਉ ਸਉਪਤੇ ਕਿਆ ਲਾਗੈ ਮੇਰਾ ॥੨੦੩॥
Thaeraa Thujh Ko Soupathae Kiaa Laagai Maeraa ||203||
If I surrender to You what is already Yours, what does it cost me? ||203||

Gurmat Advice:

There are a number of Gurmat Advices given in Gur Granth Sahib to handle in view of inevitable death that we all face:-

ਹੁਕਮੇ ਆਵੈ ਹੁਕਮੇ ਜਾਵੈ ਹੁਕਮੇ ਰਹੈ ਸਮਾਈ ॥ (Raag Raamkali Gosht, M. 1, SGGS. 940-10).
Hukamae Aavai Hukamae Jaavai Hukamae Rehai Samaaee ||
By His Command we come, and by His Command we go; by His Command, we merge in absorption.

ਪੂਰੇ ਗੁਰ ਤੇ ਸਾਚੁ ਕਮਾਵੈ ਗਤਿ ਮਿਤਿ ਸਬਦੇ ਪਾਈ ॥੨੨॥
Poorae Gur Thae Saach Kamaavai Gath Mith Sabadhae Paaee ||22||
Through the Perfect Guru, live the Truth; through the Word of the Shabad (Spiritual guidance), the state of dignity is attained. ||22||

ਮਨ ਮੇਰੇ ਕਰਤੇ ਨੋ ਸਾਲਾਹਿ ॥ ਸਭੇ ਛਡਿ ਸਿਆਣਪਾ ਗੁਰ ਕੀ ਪੈਰੀ ਪਾਹਿ ॥੧॥ ਰਹਾਉ ॥ (Sri Raag M. 5, SGGS. 43-17).
Man Maerae Karathae No Saalaahi || Sabhae Shhadd Siaanapaa Gur Kee Pairee Paahi ||1|| Rehaao ||
O my mind, praise the Creator. Give up all your clever tricks, and fall at the Feet of the Guru. ||1||Pause||

ਨਿਰਗੁਨੀਆਰ ਇਆਨਿਆ ਸੋ ਪ੍ਰਭੁ ਸਦਾ ਸਮਾਲਿ ॥ ਜਿਨਿ ਕੀਆ ਤਿਸੁ ਚੀਤਿ ਰਖੁ ਨਾਨਕ ਨਿਬਹੀ ਨਾਲਿ ॥੧॥ (Raag Gauri M. 5, SGGS. 266-6).
Niraguneeaar Eiaaniaa So Prabh Sadhaa Samaal || Jin Keeaa This Cheeth Rakh Naanak Nibehee Naal ||1||
You worthless, ignorant fool – dwell upon God forever.
Cherish in your consciousness the One who created you; O Nanak, He alone shall go along with you. ||1||

ਸਾਥਿ ਨ ਚਾਲੈ ਬਿਨੁ ਭਜਨ ਬਿਖਿਆ ਸਗਲੀ ਛਾਰੁ ॥ ਹਰਿ ਹਰਿ ਨਾਮੁ ਕਮਾਵਨਾ ਨਾਨਕ ਇਹੁ ਧਨੁ ਸਾਰੁ ॥੧॥ (Raag Gauri M. 5, SGGS. 288-2).
Saathh N Chaalai Bin Bhajan Bikhiaa Sagalee Shhaar || Har Har Naam Kamaavanaa Naanak Eihu Dhhan Saar ||1||
Nothing shall go along with you, except your devotion. All corruption is like ashes.
Practice the Name of the Lord, Har, Har. O Nanak, this is the most excellent wealth. ||1||

While living a purpose driven life, one can guard against negative forces by contemplating on Gurbani as per guidelines prescribed by Guru Nanak Dev Ji and Guru Arjan Dev Ji in order to go into promised equipoise (SAHAJ Avastha /Pious):-

ਸਹਜਿ ਮਿਲੈ ਮਿਲਿਆ ਪਰਵਾਣੁ ॥ ਨਾ ਤਿਸੁ ਮਰਣੁ ਨ ਆਵਣੁ ਜਾਣੁ ॥ (Raag Dhanaasree M. 1, SGGS. 686-4).
Sehaj Milai Miliaa Paravaan || Naa This Maran N Aavan Jaan ||
That union with the Lord is acceptable, which is united in intuitive poise. Thereafter, one does not die, and does not come and go in reincarnation.

ਠਾਕੁਰ ਮਹਿ ਦਾਸੁ ਦਾਸ ਮਹਿ ਸੋਇ ॥ ਜਹ ਦੇਖਾ ਤਹ ਅਵਰੁ ਨ ਕੋਇ ॥੧॥
Thaakur Mehi Dhaas Dhaas Mehi Soe || Jeh Dhaekhaa Theh Avar N Koe ||1||
The Lord’s slave is in the Lord, and the Lord is in His slave. Wherever I look, I see none other than the Lord. ||1||

ਗੁਰਮੁਖਿ ਭਗਤਿ ਸਹਜ ਘਰੁ ਪਾਈਐ ॥ ਬਿਨੁ ਗੁਰ ਭੇਟੇ ਮਰਿ ਆਈਐ ਜਾਈਐ ॥੧॥ ਰਹਾਉ ॥
Guramukh Bhagath Sehaj Ghar Paaeeai || Bin Gur Bhaettae Mar Aaeeai Jaaeeai ||1|| Rehaao ||
The Gurmukhs (God orientated) worship the Lord, and find His celestial home.
Without meeting the Guru, they die, and come and go in reincarnation. ||1||Pause||

ਚਿੰਤਤ ਹੀ ਦੀਸੈ ਸਭੁ ਕੋਇ ॥ ਚੇਤਹਿ ਏਕੁ ਤਹੀ ਸੁਖੁ ਹੋਇ ॥ (Raag Raamkali Dakhni M. 1, SGGS. 932-4).
Chinthath Hee Dheesai Sabh Koe || Chaethehi Eaek Thehee Sukh Hoe ||
Everyone has worries and cares. He alone finds peace, who thinks of the One Lord.
The Bani SAAD in Raamkali Raag by Baba Sundar Ji appears on pages 923-924 in Guru Granth Sahib. This was supposed to be composed around the time when Guru Amar Das Ji was to leave his human body.
It enshrines a Gurmat Code of Conduct as what is to be done at the time of death of our relatives. This is in the background all kinds of crying, weeping and doing ‘Siapas’ that are usually observed on the day of death and on days and weeks to come by. In some cases rituals of going on pilgrimages and Sarads are practiced for bringing peace to the departed souls. Gurmat condemns all such empty practices.
According to Sundar Ji, Guru Amar Das just before his passing away summoned his Sikhs and relatives and he stressed on the acceptance of Will of Waheguru and went on to advised them the following:-

1. Death is inevitable and one should accept it as the Will of Waheguru.
2. Crying and weeping is not to be practiced
3. Prescribed Keertan and Katha of Gurbani and reciting and contemplating on Waheguru Naam including Akand or Sehaj Paths of Gurbani (now of Guru Granth Sahib).
4. Forbidding of Pilgrimage to the so called holy places and other empty rituals for the peace of departed soul.
   Conclusion:-

In the end, I would like to add that one who have spent most part of his/her life in exploring Gurmat, lives forever as evident from the lives of Sikh Gurus, (Saints) Bhagats and other Mahapuraks:-

ਗੁਰਮੁਖਿ ਬੁਢੇ ਕਦੇ ਨਾਹੀ ਜਿਨ੍ਹ੍ਹਾ ਅੰਤਰਿ ਸੁਰਤਿ ਗਿਆਨੁ ॥ (Salok Vaaraan and Vadheek M. 3, SGGS. 1418-6).
Guramukh Budtae Kadhae Naahee Jinhaa Anthar Surath Giaan ||
The Gurmukhs (God Orientated) never grow old; within them is intuitive understanding and spiritual wisdom.

ਬ੍ਰਹਮ ਗਿਆਨੀ ਸਦ ਜੀਵੈ ਨਹੀ ਮਰਤਾ ॥ (Raag Gauri M. 5, SGGS. 273-17).
Breham Giaanee Sadh Jeevai Nehee Marathaa ||
The God-conscious being lives forever, and does not die.

ਪ੍ਰਾਣੀ ਤੂੰ ਆਇਆ ਲਾਹਾ ਲੈਣਿ ॥ (Sriraag M. 5, SGGS. 43-3).
Praanee Thoon Aaeiaa Laahaa Lain ||
O mortal, you came here to earn a profit.

ਲਗਾ ਕਿਤੁ ਕੁਫਕੜੇ ਸਭ ਮੁਕਦੀ ਚਲੀ ਰੈਣਿ ॥੧॥ ਰਹਾਉ ॥
Lagaa Kith Kufakarrae Sabh Mukadhee Chalee Rain ||1|| Rehaao ||
What useless activities are you attached to? Your life-night is coming to its end. ||1||Pause||

ਆਵੈ ਅੰਤੁ ਨ ਭਜਿਆ ਜਾਈ ॥ (ਜੋ ਕਿਛੁ ਕਰਹਿ ਸੋਈ ਅਬ ਸਾਰੁ ॥ Raag Bhair-O Bhagat Kabir, SGGS. 1159-10).
Aavai Anth N Bhajiaa Jaaee || Jo Kishh Karehi Soee Ab Saar ||
When the end comes, you will not be able to vibrate and meditate on Him.
Whatever you have to do – now is the best time to do it.

ਫਿਰਿ ਪਛੁਤਾਹੁ ਨ ਪਾਵਹੁ ਪਾਰੁ ॥੩॥
Fir Pashhuthaahu N Paavahu Paar ||3||
Otherwise, you shall regret and repent afterwards, and you shall not be carried across to the other side. ||3||

On the death of a person, it has become customary to express sorrow or say RIEP etc. However, Gurmat teaches us to accept death as per Divine Hukam and celebrate and cherish the legacy left behind by an individual rather than expressing unfounded sorrows on an inevitable pre-determined death.
May Waheguru bless us to learn to compose ourselves on the loss of loved ones and follow Gurmat teachings to cope with inevitable loss which is in the design (Hukam) of Waheguru.
On personal experience of deaths in my family, I wish to add that based on guidance of Gurbani, I did not cry on the deaths of my father, mother , elder brother and two younger sisters and other close relatives and friends.
Incidentally, we recently lost Bella (our lovely pet dog, after living 17 years and 4 months) who left memories of loving receptions and long walks with her, which were full of love and affection to cherish forever.

I have completed 88 yrs at the end of December 2025. However, I derive my solace by digesting the above Gurmat messages with gratitude to Almighty for His Grace, Mehr, Nadr, Kirpa, Gurparsad (Shukar Tera).

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kirpal2singh@yahoo.com

Abstract
Guru Tegh Bahadur, the ninth of the Ten Gurus of Sikhism, is revered for his courage, spiritual wisdom, and ultimate sacrifice for religious freedom. He was born in Amritsar in 1621, his original name was Tyag Mal. He earned the name Tegh Bahadur (“Brave Sword”) for his valor in battle. He is known as the “Shield of India” (Hind di Chadar) for defending the rights of Kashmiri Pandits against forced conversions to Islam. His martyrdom, at the hands of Mughal emperor Aurangzeb, is a defining moment in Sikh history. Guru Tegh Bahadur Ji contributed over 100 hymns to the Guru Granth Sahib, emphasizing themes of God, human attachments, and spiritual enlightenment.
Advocacy for Religious Freedom and his martyrdom:
He strongly opposed the forced conversions of Hindus and Sikhs during Aurangzeb’s reign and ultimately sacrificed his life to protect their religious freedom. Guru Tegh Bahadur was publicly beheaded in Delhi in 1675 for refusing to convert to Islam. He is remembered as a protector of humanity and a symbol of courage and sacrifice. His martyrdom is commemorated as Shaheedi Divas on November 24th (according to the Nanakshahi calendar). Guru Ji was steadfast in his beliefs in human liberty:-
ਭੈ ਕਾਹੂ ਕਉ ਦੇਤ ਨਹਿ ਨਹਿ ਭੈ ਮਾਨਤ ਆਨ ॥ (Salok M. 9, SGGS, 1427).
Bhai Kaahoo Ko Dhaeth Nehi Nehi Bhai Maanath Aan ||
One who does not frighten anyone, and who is not afraid of anyone else

ਕਹੁ ਨਾਨਕ ਸੁਨਿ ਰੇ ਮਨਾ ਗਿਆਨੀ ਤਾਹਿ ਬਖਾਨਿ ॥੧੬॥
Kahu Naanak Sun Rae Manaa Giaanee Thaahi Bakhaan ||16||

• says Nanak, listen, mind: call him spiritually wise. ||16||

Among his Legacy, he contributed towards the building of Anandpur Sahib. He founded the city of Anandpur Sahib, which became a significant center for Sikhism, where the Khalsa Panth was later founded by his son, Guru Gobind Singh. Guru Tegh Bahadur Ji also traveled extensively to spread the teachings of Sikhism and established community kitchens (langars) and wells for the benefit of the people.

Spiritual guidance about the importance of Gurmat Naam is highlighted by Guru Teg Bahadur Ji as given below :-

• ਰਾਮ ਨਾਮੁ ਉਰ ਮੈ ਗਹਿਓ ਜਾ ਕੈ ਸਮ ਨਹੀ ਕੋਇ ॥ (Sloak M. 9, GGS. 1429).
  raam naam our mai gehiou jaa kai sam nehee koe ||
  I have enshrined the Lord’s Name within my heart; there is nothing equal to it.
  ਜਿਹ ਸਿਮਰਤ ਸੰਕਟ ਮਿਟੈ ਦਰਸੁ ਤੁਹਾਰੋ ਹੋਇ ॥੫੭॥੧॥
  jih simarath sankatt mittai dharas thuhaaro hoe ||57||1||
  Meditating in remembrance on it, my troubles are taken away; I have received the Blessed Vision of Your Darshan. ||57||1||
• ਹਰਿ ਕੋ ਨਾਮੁ ਸਦਾ ਸੁਖਦਾਈ ॥ (M. 9, SGGS. 1008).
  Har Ko Naam Sadhaa Sukhadhaaee ||
  The Name of the Lord is forever the Giver of peace.

ਜਾ ਕਉ ਸਿਮਰਿ ਅਜਾਮਲੁ ਉਧਰਿਓ ਗਨਿਕਾ ਹੂ ਗਤਿ ਪਾਈ ॥੧॥ ਰਹਾਉ ॥
Jaa Ko Simar Ajaamal Oudhhariou Ganikaa Hoo Gath Paaee ||1|| Rehaao ||
Meditating in remembrance on it, Ajaamal was saved, and Ganika the prostitute was emancipated. ||1||Pause||

• ਭੈ ਨਾਸਨ ਦੁਰਮਤਿ ਹਰਨ ਕਲਿ ਮੈ ਹਰਿ ਕੋ ਨਾਮੁ ॥ (M. 9, SGGS. 1427)
  Bhai Naasan Dhuramath Haran Kal Mai Har Ko Naam ||
  In this Dark Age of Kali Yuga, the Name of the Lord is the Destroyer of fear, the Eradicator of evil-mindedness.

ਨਿਸਿ ਦਿਨੁ ਜੋ ਨਾਨਕ ਭਜੈ ਸਫਲ ਹੋਹਿ ਤਿਹ ਕਾਮ ॥੨੦॥
Nis Dhin Jo Naanak Bhajai Safal Hohi Thih Kaam ||20||
Night and day, O Nanak, whoever vibrates and meditates on the Lord’s Name, sees all of his works brought to fruition. ||20||

• ਜਿਹਬਾ ਗੁਨ ਗੋਬਿੰਦ ਭਜਹੁ ਕਰਨ ਸੁਨਹੁ ਹਰਿ ਨਾਮੁ ॥ (M. 9, SGGS. 1427).
  Jihabaa Gun Gobindh Bhajahu Karan Sunahu Har Naam ||
  Vibrate with your tongue the Glorious Praises of the Lord of the Universe; with your ears, hear the Lord’s Name.

ਕਹੁ ਨਾਨਕ ਸੁਨਿ ਰੇ ਮਨਾ ਪਰਹਿ ਨ ਜਮ ਕੈ ਧਾਮ ॥੨੧॥
Kahu Naanak Sun Rae Manaa Parehi N Jam Kai Dhhaam ||21||
Says Nanak, listen, man: you shall not have to go to the house of Death. ||21||

Guru Teg Bahadur Ji guides us regarding the close vicinity of Waheguru who is accessible on giving up one’s urge for greed (Maya) and self ego (ahankar) etc:-

• ਕਾਹੇ ਰੇ ਬਨ ਖੋਜਨ ਜਾਈ ॥? (M. 9, SGGS. 684).
  Kaahae Rae Ban Khojan Jaaee ||
  Why do you go looking for Him in the forest?

ਸਰਬ ਨਿਵਾਸੀ ਸਦਾ ਅਲੇਪਾ ਤੋਹੀ ਸੰਗਿ ਸਮਾਈ ॥੧॥ ਰਹਾਉ ॥
Sarab Nivaasee Sadhaa Alaepaa Thohee Sang Samaaee ||1|| Rehaao ||
Although he is unattached, he dwells everywhere. He is always with you as your companion. ||1||Pause||

• ਜਿਉ ਸੁਪਨਾ ਅਰੁ ਪੇਖਨਾ ਐਸੇ ਜਗ ਕਉ ਜਾਨਿ ॥ (M. 9, SGGS. 1427).
  Jio Supanaa Ar Paekhanaa Aisae Jag Ko Jaan ||
  Like a dream and a show, so is this world, you must know.

ਇਨ ਮੈ ਕਛੁ ਸਾਚੋ ਨਹੀ ਨਾਨਕ ਬਿਨੁ ਭਗਵਾਨ ॥੨੩॥
Ein Mai Kashh Saacho Nehee Naanak Bin Bhagavaan ||23||
None of this is true, O Nanak, without God. ||23||

• ਜਿਹਿ ਮਾਇਆ ਮਮਤਾ ਤਜੀ ਸਭ ਤੇ ਭਇਓ ਉਦਾਸੁ ॥ (M. 9, SGGS. 1427).
  Jihi Maaeiaa Mamathaa Thajee Sabh Thae Bhaeiou Oudhaas ||
  One who renounces Maya and possessiveness and is detached from everything

ਕਹੁ ਨਾਨਕ ਸੁਨੁ ਰੇ ਮਨਾ ਤਿਹ ਘਟਿ ਬ੍ਰਹਮ ਨਿਵਾਸੁ ॥੧੮॥
Kahu Naanak Sun Rae Manaa Thih Ghatt Breham Nivaas ||18||

• says Nanak, listen, mind: God abides in his heart. ||18||
• ਜਿਹਿ ਪ੍ਰਾਨੀ ਹਉਮੈ ਤਜੀ ਕਰਤਾ ਰਾਮੁ ਪਛਾਨਿ ॥ (M. 9, SGGS, 1427).
  Jihi Praanee Houmai Thajee Karathaa Raam Pashhaan ||
  That mortal, who forsakes egotism, and realizes the Creator Lord

ਕਹੁ ਨਾਨਕ ਵਹੁ ਮੁਕਤਿ ਨਰੁ ਇਹ ਮਨ ਸਾਚੀ ਮਾਨੁ ॥੧੯॥
Kahu Naanak Vahu Mukath Nar Eih Man Saachee Maan ||19||

• says Nanak, that person is liberated; O mind, know this as true. ||19||
• ਜੋ ਪ੍ਰਾਨੀ ਨਿਸਿ ਦਿਨੁ ਭਜੈ ਰੂਪ ਰਾਮ ਤਿਹ ਜਾਨੁ ॥ (M. 9, SGGS. 1427).
  Jo Praanee Nis Dhin Bhajai Roop Raam Thih Jaan ||
  That mortal who meditates and vibrates upon the Lord night and day – know him to be the embodiment of the Lord.

ਹਰਿ ਜਨ ਹਰਿ ਅੰਤਰੁ ਨਹੀ ਨਾਨਕ ਸਾਚੀ ਮਾਨੁ ॥੨੯॥
Har Jan Har Anthar Nehee Naanak Saachee Maan ||29||
There is no difference between the Lord and the humble servant of the Lord; O Nanak, know this as true. ||29||

Conclusion

In conclusion, the entire Bani of Guru Teg Bahadur Ji beautifully sums up his Spiritual legacy on the Gurmat Guidance for the Humanity. His advices are handy to steer through the life journey in a meaningful way at all stages of one’s life and to achieve the ultimate goal of life i.e. the merger with Akalpurakh. However, Guru Ji cautions us as well about the difficult Spiritual Path (Marg) ,which is accessible only by Gurmukhs:-

• ਬਾਲ ਜੁਆਨੀ ਅਰੁ ਬਿਰਧਿ ਫੁਨਿ ਤੀਨਿ ਅਵਸਥਾ ਜਾਨਿ ॥ (Sloak M. 9, SGGS. 1428).
  baal juaanee ar biradhh fun theen avasathhaa jaan ||
  Childhood, youth and old age – know these as the three stages of life.
  ਕਹੁ ਨਾਨਕ ਹਰਿ ਭਜਨ ਬਿਨੁ ਬਿਰਥਾ ਸਭ ਹੀ ਮਾਨੁ ॥੩੫॥
  kahu naanak har bhajan bin birathhaa sabh hee maan ||35||
  Says Nanak, without meditating on the Lord, everything is useless; you must appreciate this. ||35||
• ਜਿਹ ਘਟਿ ਸਿਮਰਨੁ ਰਾਮ ਕੋ ਸੋ ਨਰੁ ਮੁਕਤਾ ਜਾਨੁ ॥ (Slok M. 9, SGGS, 1428).
  jih ghatt simaran raam ko so nar mukathaa jaan ||
  That person, who meditates in remembrance on the Lord in his heart, is liberated – know this well.
  ਤਿਹਿ ਨਰ ਹਰਿ ਅੰਤਰੁ ਨਹੀ ਨਾਨਕ ਸਾਚੀ ਮਾਨੁ ॥੪੩॥
  thihi nar har anthar nehee naanak saachee maan ||43||
  There is no difference between that person and the Lord: O Nanak, accept this as the Truth. ||43||
• ਜੋ ਉਪਜਿਓ ਸੋ ਬਿਨਸਿ ਹੈ ਪਰੋ ਆਜੁ ਕੈ ਕਾਲਿ ॥ (Salok M. 9, SGGS. 1428).
  jo oupajiou so binas hai paro aaj kai kaal ||
  Whatever has been created shall be destroyed; everyone shall perish, today or tomorrow.
  ਨਾਨਕ ਹਰਿ ਗੁਨ ਗਾਇ ਲੇ ਛਾਡਿ ਸਗਲ ਜੰਜਾਲ ॥੫੨॥
  naanak har gun gaae lae shhaadd sagal janjaal ||52||
  O Nanak, sing the Glorious Praises of the Lord, and give up all other entanglements. ||52||
• ਜੋ ਨਰੁ ਦੁਖ ਮੈ ਦੁਖੁ ਨਹੀ ਮਾਨੈ ॥ (M. 9, SGGS. 633).
  Jo Nar Dhukh Mai Dhukh Nehee Maanai ||
  That man, who in the midst of pain, does not feel pain,

ਸੁਖ ਸਨੇਹੁ ਅਰੁ ਭੈ ਨਹੀ ਜਾ ਕੈ ਕੰਚਨ ਮਾਟੀ ਮਾਨੈ ॥੧॥ ਰਹਾਉ ॥
Sukh Sanaehu Ar Bhai Nehee Jaa Kai Kanchan Maattee Maanai ||1|| Rehaao ||
Who is not affected by pleasure, affection or fear, and who looks alike upon gold and dust;||1||Pause||

ਨਹ ਨਿੰਦਿਆ ਨਹ ਉਸਤਤਿ ਜਾ ਕੈ ਲੋਭੁ ਮੋਹੁ ਅਭਿਮਾਨਾ ॥
Neh Nindhiaa Neh Ousathath Jaa Kai Lobh Mohu Abhimaanaa ||
Who is not swayed by either slander or praise, nor affected by greed, attachment or pride;

ਹਰਖ ਸੋਗ ਤੇ ਰਹੈ ਨਿਆਰਉ ਨਾਹਿ ਮਾਨ ਅਪਮਾਨਾ ॥੧॥
Harakh Sog Thae Rehai Niaaro Naahi Maan Apamaanaa ||1||
Who remains unaffected by joy and sorrow, honor and dishonor;||1||
\
ਆਸਾ ਮਨਸਾ ਸਗਲ ਤਿਆਗੈ ਜਗ ਤੇ ਰਹੈ ਨਿਰਾਸਾ ॥
Aasaa Manasaa Sagal Thiaagai Jag Thae Rehai Niraasaa ||
Who renounces all hopes and desires and remains desireless in the world;

ਕਾਮੁ ਕ੍ਰੋਧੁ ਜਿਹ ਪਰਸੈ ਨਾਹਨਿ ਤਿਹ ਘਟਿ ਬ੍ਰਹਮੁ ਨਿਵਾਸਾ ॥੨॥
Kaam Krodhh Jih Parasai Naahan Thih Ghatt Breham Nivaasaa ||2||
Who is not touched by sexual desire or anger – within his heart, God dwells. ||2||

ਗੁਰ ਕਿਰਪਾ ਜਿਹ ਨਰ ਕਉ ਕੀਨੀ ਤਿਹ ਇਹ ਜੁਗਤਿ ਪਛਾਨੀ ॥
Gur Kirapaa Jih Nar Ko Keenee Thih Eih Jugath Pashhaanee ||
That man, blessed by Guru’s Grace, understands this way.

ਨਾਨਕ ਲੀਨ ਭਇਓ ਗੋਬਿੰਦ ਸਿਉ ਜਿਉ ਪਾਨੀ ਸੰਗਿ ਪਾਨੀ ॥੩॥੧੧॥
Naanak Leen Bhaeiou Gobindh Sio Jio Paanee Sang Paanee ||3||11||
O Nanak, he merges with the Lord of the Universe, like water with water. ||3||11||

• ਜਨ ਨਾਨਕ ਇਹੁ ਖੇਲੁ ਕਠਨੁ ਹੈ ਕਿਨਹੂੰ ਗੁਰਮੁਖਿ ਜਾਨਾ ॥੨॥੧॥
  Jan Naanak Eihu Khael Kathan Hai Kinehoon Guramukh Jaanaa ||2||1||
  O servant Nanak, this is such a difficult game; only a few Gurmukhs understand it! ||2||1||

---

kirpal2singh@yahoo.com
Published in the Sikh Review, November, 2025, p.30.

A lot of people from India and other countries have recently thronged into Prayagraj to have a dip in Tribeni during the Maha Kumbh festive season. A large number of Naga (Naked) Sadhus and ladies and gents are seen dipping into the so called holy water without realizing the extent of pollution caused by millions taking bath in a relatively small area when many may be even dropping their body filths (Mul-Mootar) in the same flowing water. I personally visited this spot in January 1948 (after moving to Allahabad after the partition of India)) at the age of 10yrs.It was a pretty embarrassing for me to witness a large numbers of well built naked Sadhus whose bodies were even coated with ash moving around in wide public.

I saw many videos showing the crowds, including some Sikh couples were also spotted who may have gone there for just sightseeing of with their Hindu spouses.

Gurbani gives a clear picture about such pilgrimages with bathing rituals. Guru Nanak Sahib Guides as clearly:-

ਤੀਰਥਿ ਨਾਵਣ ਜਾਉ ਤੀਰਥੁ ਨਾਮੁ ਹੈ ॥ (Raag Dhanaasree M. 1, GGS. 687-14).
Theerathh Naavan Jaao Theerathh Naam Hai ||
Why should I bathe at sacred shrines of pilgrimage? The Naam, the Name of the Lord, is the sacred shrine of pilgrimage.

ਤੀਰਥੁ ਸਬਦ ਬੀਚਾਰੁ ਅੰਤਰਿ ਗਿਆਨੁ ਹੈ ॥
Theerathh Sabadh Beechaar Anthar Giaan Hai ||
My sacred shrine of pilgrimage is spiritual wisdom within, and contemplation on the Word of the Shabad.

ਗੁਰ ਗਿਆਨੁ ਸਾਚਾ ਥਾਨੁ ਤੀਰਥੁ ਦਸ ਪੁਰਬ ਸਦਾ ਦਸਾਹਰਾ ॥
Gur Giaan Saachaa Thhaan Theerathh Dhas Purab Sadhaa Dhasaaharaa ||
The spiritual wisdom given by the Guru is the True sacred shrine of pilgrimage, where the ten festivals are always observed.

ਹਉ ਨਾਮੁ ਹਰਿ ਕਾ ਸਦਾ ਜਾਚਉ ਦੇਹੁ ਪ੍ਰਭ ਧਰਣੀਧਰਾ ॥
Ho Naam Har Kaa Sadhaa Jaacho Dhaehu Prabh Dhharaneedhharaa ||
I constantly beg for the Name of the Lord; grant it to me, O God, Sustainer of the world.

ਸੰਸਾਰੁ ਰੋਗੀ ਨਾਮੁ ਦਾਰੂ ਮੈਲੁ ਲਾਗੈ ਸਚ ਬਿਨਾ ॥
Sansaar Rogee Naam Dhaaroo Mail Laagai Sach Binaa ||
The world is sick, and the Naam is the medicine to cure it; without the True Lord, filth sticks to it.

ਗੁਰ ਵਾਕੁ ਨਿਰਮਲੁ ਸਦਾ ਚਾਨਣੁ ਨਿਤ ਸਾਚੁ ਤੀਰਥੁ ਮਜਨਾ ॥੧॥
Gur Vaak Niramal Sadhaa Chaanan Nith Saach Theerathh Majanaa ||1||
The Guru’s Word is immaculate and pure; it radiates a steady Light. Constantly bathe in such a true shrine of pilgrimage. ||1||

ਸਾਚਿ ਨ ਲਾਗੈ ਮੈਲੁ ਕਿਆ ਮਲੁ ਧੋਈਐ ॥
Saach N Laagai Mail Kiaa Mal Dhhoeeai ||
Filth does not stick to the true ones; what filth do they have to wash off?

ਗੁਣਹਿ ਹਾਰੁ ਪਰੋਇ ਕਿਸ ਕਉ ਰੋਈਐ ॥
Gunehi Haar Paroe Kis Ko Roeeai ||
If one strings a garland of virtues for oneself, what is there to cry for?

ਵੀਚਾਰਿ ਮਾਰੈ ਤਰੈ ਤਾਰੈ ਉਲਟਿ ਜੋਨਿ ਨ ਆਵਏ ॥
Veechaar Maarai Tharai Thaarai Oulatt Jon N Aaveae ||
One who conquers his own self through contemplation is saved, and saves others as well; he does not come to be born again.

ਆਪਿ ਪਾਰਸੁ ਪਰਮ ਧਿਆਨੀ ਸਾਚੁ ਸਾਚੇ ਭਾਵਏ ॥
Aap Paaras Param Dhhiaanee Saach Saachae Bhaaveae ||
The supreme meditator is Himself the philosopher’s stone, which transforms lead into gold. The true man is pleasing to the True Lord.

ਆਨੰਦੁ ਅਨਦਿਨੁ ਹਰਖੁ ਸਾਚਾ ਦੂਖ ਕਿਲਵਿਖ ਪਰਹਰੇ ॥
Aanandh Anadhin Harakh Saachaa Dhookh Kilavikh Pareharae ||
He is in ecstasy, truly happy, night and day; his sorrows and sins are taken away.

ਸਚੁ ਨਾਮੁ ਪਾਇਆ ਗੁਰਿ ਦਿਖਾਇਆ ਮੈਲੁ ਨਾਹੀ ਸਚ ਮਨੇ ॥੨॥
Sach Naam Paaeiaa Gur Dhikhaaeiaa Mail Naahee Sach Manae ||2||
He finds the True Name, and beholds the Guru; with the True Name in his mind, no filth sticks to him. ||2||

ਸੰਗਤਿ ਮੀਤ ਮਿਲਾਪੁ ਪੂਰਾ ਨਾਵਣੋ ॥
Sangath Meeth Milaap Pooraa Naavano ||
O friend, association with the Holy is the perfect cleansing bath.

ਗਾਵੈ ਗਾਵਣਹਾਰੁ ਸਬਦਿ ਸੁਹਾਵਣੋ ॥
Gaavai Gaavanehaar Sabadh Suhaavano ||
The singer who sings the Lord’s Praises is adorned with the Word of the Shabad.

ਸਾਲਾਹਿ ਸਾਚੇ ਮੰਨਿ ਸਤਿਗੁਰੁ ਪੁੰਨ ਦਾਨ ਦਇਆ ਮਤੇ ॥
Saalaahi Saachae Mann Sathigur Punn Dhaan Dhaeiaa Mathae ||
Worship the True Lord, and believe in the True Guru; this brings the merit of making donations to charity, kindness and compassion.

ਪਿਰ ਸੰਗਿ ਭਾਵੈ ਸਹਜਿ ਨਾਵੈ ਬੇਣੀ ਤ ਸੰਗਮੁ ਸਤ ਸਤੇ ॥
Pir Sang Bhaavai Sehaj Naavai Baenee Th Sangam Sath Sathae ||
The soul-bride who loves to be with her Husband Lord bathes at the Triveni, the sacred place where the Ganges, Jamuna and Saraswaati Rivers converge, the Truest of the True.

ਆਰਾਧਿ ਏਕੰਕਾਰੁ ਸਾਚਾ ਨਿਤ ਦੇਇ ਚੜੈ ਸਵਾਇਆ ॥
Aaraadhh Eaekankaar Saachaa Nith Dhaee Charrai Savaaeiaa ||
Worship and adore the One Creator, the True Lord, who constantly gives, whose gifts continually increase.

ਗਤਿ ਸੰਗਿ ਮੀਤਾ ਸੰਤਸੰਗਤਿ ਕਰਿ ਨਦਰਿ ਮੇਲਿ ਮਿਲਾਇਆ ॥੩॥
Gath Sang Meethaa Santhasangath Kar Nadhar Mael Milaaeiaa ||3||
Salvation is attained by associating with the Society of the Saints, O friend; granting His Grace, God unites us in His Union. ||3||

ਕਹਣੁ ਕਹੈ ਸਭੁ ਕੋਇ ਕੇਵਡੁ ਆਖੀਐ ॥
Kehan Kehai Sabh Koe Kaevadd Aakheeai ||
Everyone speaks and talks; how great should I say He is?

ਹਉ ਮੂਰਖੁ ਨੀਚੁ ਅਜਾਣੁ ਸਮਝਾ ਸਾਖੀਐ ॥
Ho Moorakh Neech Ajaan Samajhaa Saakheeai ||
I am foolish, lowly and ignorant; it is only through the Guru’s Teachings that I understand.

ਸਚੁ ਗੁਰ ਕੀ ਸਾਖੀ ਅੰਮ੍ਰਿਤ ਭਾਖੀ ਤਿਤੁ ਮਨੁ ਮਾਨਿਆ ਮੇਰਾ ॥
Sach Gur Kee Saakhee Anmrith Bhaakhee Thith Man Maaniaa Maeraa ||
True are the Teachings of the Guru. His Words are Ambrosial Nectar; my mind is pleased and appeased by them.

ਕੂਚੁ ਕਰਹਿ ਆਵਹਿ ਬਿਖੁ ਲਾਦੇ ਸਬਦਿ ਸਚੈ ਗੁਰੁ ਮੇਰਾ ॥
Kooch Karehi Aavehi Bikh Laadhae Sabadh Sachai Gur Maeraa ||
Loaded down with corruption and sin, people depart, and then come back again; the True Shabad is found through my Guru.

ਆਖਣਿ ਤੋਟਿ ਨ ਭਗਤਿ ਭੰਡਾਰੀ ਭਰਿਪੁਰਿ ਰਹਿਆ ਸੋਈ ॥
Aakhan Thott N Bhagath Bhanddaaree Bharipur Rehiaa Soee ||
There is no end to the treasure of devotion; the Lord is pervading everywhere.

ਨਾਨਕ ਸਾਚੁ ਕਹੈ ਬੇਨੰਤੀ ਮਨੁ ਮਾਂਜੈ ਸਚੁ ਸੋਈ ॥੪॥੧॥
Naanak Saach Kehai Baenanthee Man Maanjai Sach Soee ||4||1||
Nanak utters this true prayer; one who purifies his mind is True. ||4||1||

-ਗੁਰੁ ਸਾਗਰੁ ਰਤਨੀ ਭਰਪੂਰੇ ॥ (Raag Dhanaasree M. 1, GGS. 685-12).
Gur Saagar Rathanee Bharapoorae ||
The Guru is the ocean, filled with pearls.

ਅੰਮ੍ਰਿਤੁ ਸੰਤ ਚੁਗਹਿ ਨਹੀ ਦੂਰੇ ॥
Anmrith Santh Chugehi Nehee Dhoorae ||
The Saints gather in the Ambrosial Nectar; they do not go far away from there.

ਹਰਿ ਰਸੁ ਚੋਗ ਚੁਗਹਿ ਪ੍ਰਭ ਭਾਵੈ ॥
Har Ras Chog Chugehi Prabh Bhaavai ||
They taste the subtle essence of the Lord; they are loved by God.

ਸਰਵਰ ਮਹਿ ਹੰਸੁ ਪ੍ਰਾਨਪਤਿ ਪਾਵੈ ॥੧॥
Saravar Mehi Hans Praanapath Paavai ||1||
Within this pool, the swans find their Lord, the Lord of their souls. ||1||

ਕਿਆ ਬਗੁ ਬਪੁੜਾ ਛਪੜੀ ਨਾਇ ॥
Kiaa Bag Bapurraa Shhaparree Naae ||
What can the poor crane accomplish by bathing in the mud puddle?

ਕੀਚੜਿ ਡੂਬੈ ਮੈਲੁ ਨ ਜਾਇ ॥੧॥ ਰਹਾਉ ॥
Keecharr Ddoobai Mail N Jaae ||1|| Rehaao ||
It sinks into the mire, and its filth is not washed away. ||1||Pause||

ਰਖਿ ਰਖਿ ਚਰਨ ਧਰੇ ਵੀਚਾਰੀ ॥
Rakh Rakh Charan Dhharae Veechaaree ||
After careful deliberation, the thoughtful person takes a step.

ਦੁਬਿਧਾ ਛੋਡਿ ਭਏ ਨਿਰੰਕਾਰੀ ॥
Dhubidhhaa Shhodd Bheae Nirankaaree ||
Forsaking duality, he becomes a devotee of the Formless Lord.

• ਸਚੁ ਵਰਤੁ ਸੰਤੋਖੁ ਤੀਰਥੁ ਗਿਆਨੁ ਧਿਆਨੁ ਇਸਨਾਨੁ ॥ (Raag Sarang M. 1, GGS. 1245-10).
  Sach Varath Santhokh Theerathh Giaan Dhhiaan Eisanaan ||
  Those who have truth as their fast, contentment as their sacred shrine of pilgrimage, spiritual wisdom and meditation as their cleansing bath,

ਦਇਆ ਦੇਵਤਾ ਖਿਮਾ ਜਪਮਾਲੀ ਤੇ ਮਾਣਸ ਪਰਧਾਨ ॥
Dhaeiaa Dhaevathaa Khimaa Japamaalee Thae Maanas Paradhhaan ||
Kindness as their deity, and forgiveness as their chanting beads – they are the most excellent people.

ਜੁਗਤਿ ਧੋਤੀ ਸੁਰਤਿ ਚਉਕਾ ਤਿਲਕੁ ਕਰਣੀ ਹੋਇ ॥
Jugath Dhhothee Surath Choukaa Thilak Karanee Hoe ||
Those who take the Way as their loincloth, and intuitive awareness their ritualistically purified enclosure, with good deeds their ceremonial forehead mark,

ਭਾਉ ਭੋਜਨੁ ਨਾਨਕਾ ਵਿਰਲਾ ਤ ਕੋਈ ਕੋਇ ॥੧॥
Bhaao Bhojan Naanakaa Viralaa Th Koee Koe ||1||
And love their food – O Nanak, they are very rare. ||1||

• ਗੁਰਾ ਇਕ ਦੇਹਿ ਬੁਝਾਈ ॥ (Jap, Guru Nanak, GGS. 2-10).
  Guraa Eik Dhaehi Bujhaaee ||
  The Guru has given me this one understanding:

ਸਭਨਾ ਜੀਆ ਕਾ ਇਕੁ ਦਾਤਾ ਸੋ ਮੈ ਵਿਸਰਿ ਨ ਜਾਈ ॥੫॥
Sabhanaa Jeeaa Kaa Eik Dhaathaa So Mai Visar N Jaaee ||5||
There is only the One, the Giver of all souls. May I never forget Him! ||5||

ਤੀਰਥਿ ਨਾਵਾ ਜੇ ਤਿਸੁ ਭਾਵਾ ਵਿਣੁ ਭਾਣੇ ਕਿ ਨਾਇ ਕਰੀ ॥
Theerathh Naavaa Jae This Bhaavaa Vin Bhaanae K Naae Karee ||
If I am pleasing to Him, then that is my pilgrimage and cleansing bath. Without pleasing Him, what good are ritual cleansings?

Guru Amar Das Ji and Guru Arjan Dev Ji and Bhagat Kabir Ji further endorse as follows:-

• ਪੰਡਿਤੁ ਪੜਿ ਪੜਿ ਉਚਾ ਕੂਕਦਾ ਮਾਇਆ ਮੋਹਿ ਪਿਆਰੁ ॥ (Sri Raag M. 3, GGS. 86-7).
  Panddith Parr Parr Ouchaa Kookadhaa Maaeiaa Mohi Piaar ||
  The Pandits, the religious scholars, read and read, and shout out loud, but they are attached to the love of Maya.

ਅੰਤਰਿ ਬ੍ਰਹਮੁ ਨ ਚੀਨਈ ਮਨਿ ਮੂਰਖੁ ਗਾਵਾਰੁ ॥
Anthar Breham N Cheenee Man Moorakh Gaavaar ||
They do not recognize God within themselves-they are so foolish and ignorant!

ਦੂਜੈ ਭਾਇ ਜਗਤੁ ਪਰਬੋਧਦਾ ਨਾ ਬੂਝੈ ਬੀਚਾਰੁ ॥
Dhoojai Bhaae Jagath Parabodhhadhaa Naa Boojhai Beechaar ||
In the love of duality, they try to teach the world, but they do not understand meditative contemplation.

ਬਿਰਥਾ ਜਨਮੁ ਗਵਾਇਆ ਮਰਿ ਜੰਮੈ ਵਾਰੋ ਵਾਰ ॥੧॥
Birathhaa Janam Gavaaeiaa Mar Janmai Vaaro Vaar ||1||
They lose their lives uselessly; they die, only to be re-born, over and over again. ||1||

• ਸਤਿਗੁਰੂ ਨ ਸੇਵਿਓ ਸਬਦੁ ਨ ਰਖਿਓ ਉਰ ਧਾਰਿ ॥ (Salok Vaaraan and Vadheek M. 3, GGS. 1414-3).
  Sathiguroo N Saeviou Sabadh N Rakhiou Our Dhhaar ||
  Those who do not serve the True Guru, and do not keep the Shabad enshrined in their hearts

ਧਿਗੁ ਤਿਨਾ ਕਾ ਜੀਵਿਆ ਕਿਤੁ ਆਏ ਸੰਸਾਰਿ ॥
Dhhig Thinaa Kaa Jeeviaa Kith Aaeae Sansaar ||
Cursed are their lives. Why did they even come into the world?

• ਬਾਵਰੇ ਤੈ ਗਿਆਨ ਬੀਚਾਰੁ ਨ ਪਾਇਆ ॥ (Raag Suhi Bhagat Kabir , GGS. 793-2).
  Baavarae Thai Giaan Beechaar N Paaeiaa ||
  O mad man, you have not obtained spiritual wisdom and meditation.

ਬਿਰਥਾ ਜਨਮੁ ਗਵਾਇਆ ॥੧॥ ਰਹਾਉ ॥
Birathhaa Janam Gavaaeiaa ||1|| Rehaao ||
You have wasted this human life, and lost. ||1||Pause||

Guru Gobind Singh guides us against such pilgrimages and rituals:-

• ਕਹਾ ਭਯੋ ਦੋਊ ਲੋਚਨ ਮੂੰਦ ਕੈ ਬੈਠਿ ਰਹਿਓ ਬਕ ਧ੍ਯਾਨ ਲਗਾਇਓ ॥ (Dasam Granth)
  Kahaa Bhayo Doaoo Lochan Mooaanda Kai Baitthi Rahiao Baka Dhaiaan Lagaaeiao ॥
  Of what use it is if one sits and meditates like a crane with his eyes closed.

ਨ੍ਹਾਤ ਫਿਰਿਓ ਲੀਏ ਸਾਤ ਸਮੁੰਦ੍ਰਨ ਲੋਕ ਗਇਓ ਪਰਲੋਕ ਗਵਾਇਓ ॥
Nahaata Phiriao Leeee Saata Samuaandarn Loka Gaeiao Parloka Gavaaeiao ॥
If he takes bath at holy places upto the seventh sea, he loses this world and also the next world.

ਬਾਸੁ ਕੀਓ ਬਿਖਿਆਨ ਸੋ ਬੈਠ ਕੇ ਐਸੇ ਹੀ ਐਸ ਸੁ ਬੈਸ ਬਿਤਾਇਓ ॥
Baasu Keeao Bikhiaan So Baittha Ke Aaise Hee Aaisa Su Baisa Bitaaeiao ॥
He spends his life in such performing evil actions and wastes his life in such pursuits.

• ਸਾਚੁ ਕਹੌ ਸੁਨ ਲੇਹੁ ਸਭੈ ਜਿਨ ਪ੍ਰੇਮ ਕੀਓ ਤਿਨ ਹੀ ਪ੍ਰਭੁ ਪਾਇਓ ॥੯॥੨੯॥
  Saachu Kahou Suna Lehu Sabhai Jin Parema Keeao Tin Hee Parbhu Paaeiao ॥9॥29॥
  I speak Truth, all should turn their ears towards it: he, who is absorbed in True Love, he would realize the Lord. 9.29.

ਕਾਹੂੰ ਲੈ ਪਾਹਨ ਪੂਜ ਧਰਿਓ ਸਿਰਿ ਕਾਹੂੰ ਲੈ ਲਿੰਗੁ ਗਰੇ ਲਟਕਾਇਓ ॥
Kaahooaan Lai Paahan Pooja Dhariao Siri Kaahooaan Lai Liaangu Gare Lattakaaeiao ॥
Someone worshipped stone and placed it on his head. Someone hung the phallus (lingam) from his neck.

ਕਾਹੂੰ ਲਖਿਓ ਹਰਿ ਅਵਾਚੀ ਦਿਸਾ ਮਹਿ ਕਾਹੂੰ ਪਛਾਹ ਕੋ ਸੀਸ ਨਿਵਾਇਓ ॥
Kaahooaan Lakhiao Hari Avaachee Disaa Mahi Kaahooaan Pachhaaha Ko Seesa Nivaaeiao ॥
Someone visualized God in the South and someone bowed his head towards the West.

ਕੋਊ ਬੁਤਾਨ ਕੌ ਪੂਜਤ ਹੈ ਪਸੁ ਕੋਊ ਮ੍ਰਿਤਾਨ ਕੌ ਪੂਜਨ ਧਾਇਓ ॥
Koaoo Butaan Kou Poojata Hai Pasu Koaoo Mritaan Kou Poojan Dhaaeiao ॥
Some fool worships the idols and someone goes to worship the dead.

ਕੂਰ ਕ੍ਰਿਆ ਉਰਝਿਓ ਸਭ ਹੀ ਜਗੁ ਸ੍ਰੀ ਭਗਵਾਨ ਕੌ ਭੇਦੁ ਨ ਪਾਇਓ ॥੧੦॥੩੦॥
Koora Kriaa Aurjhiao Sabha Hee Jagu Sree Bhagavaan Kou Bhedu Na Paaeiao ॥10॥30॥
The whole world is entangled in false rituals and has not known the secret of Lord-God 10.30.

Conclusion:-

I do wish that appropriate steps are taken to provide guidance to such well built Sadhus to take up some KIRATS (Vocations) to better serve themselves and the Nation and their fellow country beings as per the Gurmat Advice: – NAAM JAPO, VAND CHACKO and KIRAT KARO, rather than staying/hiding in caves and living on receiving meger donations from their blind chelas or bhagats etc. Gurmat advice is handy:-

ਪ੍ਰਾਣੀ ਤੂੰ ਆਇਆ ਲਾਹਾ ਲੈਣਿ ॥ (Sri Raag M. 5, GGS. 43-3).
Praanee Thoon Aaeiaa Laahaa Lain ||
O mortal, you came here to earn a profit.

ਲਗਾ ਕਿਤੁ ਕੁਫਕੜੇ ਸਭ ਮੁਕਦੀ ਚਲੀ ਰੈਣਿ ॥੧॥ ਰਹਾਉ ॥
Lagaa Kith Kufakarrae Sabh Mukadhee Chalee Rain ||1|| Rehaao ||
What useless activities are you attached to? Your life-night is coming to its end. ||1||Pause||

Some people create doubts about the status of Savaiye (Bani) by Bhatts.

Kindly examine Bani of Bhatts, which follows Savaiye Sri Mukhbak M. 5, 1385-mid 1389) and goes on to pages 1389 to 1409 as Savaiye. M.1ke, M.2ke M.3ke, M.4ke and M.5ke.

This collection of this part of Gurbani (Savaiye) starts with Mool Mantar and the starting verse is by Guru Arjan Dev Ji:-

ਆਦਿ ਪੁਰਖ ਕਰਤਾਰ ਕਰਣ ਕਾਰਣ ਸਭ ਆਪੇ ॥ ਸਰਬ ਰਹਿਓ ਭਰਪੂਰਿ ਸਗਲ ਘਟ ਰਹਿਓ ਬਿਆਪੇ ॥ (Savaiye Mukbak M. 5, GGS. 1385-1).
O Primal Lord God, You Yourself are the Creator, the Cause of all causes. You are All-pervading everywhere, totally filling all hearts.

Guru Sahib makes his position clear in relation to ਆਦਿ ਪੁਰਖ ਕਰਤਾ (God/Waheguru) in the very beginning of the Savaiye Bani.

Each of the following segments starts with “Ik Oankaar Satgurparsad” (in line with the entire Bani). This clearly suggests that Bani of Bhatts is Dhur Ki Bani praising the presence of Akalpurakh/Waheguru as glimpsed in Gurus by the Bhatts.

To say that Bani of Bhatts is in praise of Gurus does not fit in to the overall layout of Gurbani in the Guru Granth Sahib. Guru Arjan Dev Ji (in the first place) and Guru Gobind SinghJi would have not accepted its inclusion in the GGS, if it were to glorify individual Gurus.

Bhatts glorified presence of Divine Light in Guru Sahibs but never equated them with Waheguru (Gurmat God). The following verses clarify:-

ਨਾਨਕ ਆਦਿ ਅੰਗਦ ਅਮਰ ਸਤਿਗੁਰ ਸਬਦਿ ਸਮਾਇਅਉ ॥(Savaiye (praise of Guru Arjan Dev): Bhatt Kalh, GGS. 1407-13).
First, Guru Nanak, then Guru Angad and Guru Amar Das, the True Guru, have been absorbed into the Word of the Sabd.

ਜਪ੍ਯ੍ਯਉ ਜਿਨ੍ਹ੍ਹ ਅਰਜੁਨ ਦੇਵ ਗੁਰੂ ਫਿਰਿ ਸੰਕਟ ਜੋਨਿ ਗਰਭ ਨ ਆਯਉ ॥੬॥Savaiye (praise of Guru Arjan Dev): Bhatt Mathura, GGS. 1409-8).
Whoever meditates on Guru of Arjun Dayv, shall not have to pass through the painful womb of reincarnation ever again. ||6||

I read Bhatt Savaiye as in the praise of presence of ‘Partak Waheguru (Wah Guru)’ in the respective Gurus.

Therefore, Bhatt Nalh offers the following pray to Akalpurk/Waheguru:-

ਅਬ ਰਾਖਹੁ ਦਾਸ ਭਾਟ ਕੀ ਲਾਜ ॥ ਜੈਸੀ ਰਾਖੀ ਲਾਜ ਭਗਤ ਪ੍ਰਹਿਲਾਦ ਕੀ ਹਰਨਾਖਸ ਫਾਰੇ ਕਰ ਆਜ ॥ (Bhatt Nalh, GGS. 1400-9).
Now, please preserve the honor of Your humble slave. God saved the honor of the devotee Prahlaad, when Harnaakhash tore him apart with his claws.

ਫੁਨਿ ਦ੍ਰੋਪਤੀ ਲਾਜ ਰਖੀ ਹਰਿ ਪ੍ਰਭ ਜੀ ਛੀਨਤ ਬਸਤ੍ਰ ਦੀਨ ਬਹੁ ਸਾਜ ॥
And the Dear Lord God saved the honor of Dropadi; when her clothes were stripped from her, she was blessed with even more.

ਸੋਦਾਮਾ ਅਪਦਾ ਤੇ ਰਾਖਿਆ ਗਨਿਕਾ ਪੜ੍ਹਤ ਪੂਰੇ ਤਿਹ ਕਾਜ ॥
Sudaamaa was saved from misfortune; and Ganikaa the prostitute – when she chanted Your Name, her affairs were perfectly resolved.

ਸ੍ਰੀ ਸਤਿਗੁਰ ਸੁਪ੍ਰਸੰਨ ਕਲਜੁਗ ਹੋਇ ਰਾਖਹੁ ਦਾਸ ਭਾਟ ਕੀ ਲਾਜ ॥੮॥੧੨॥
O Great True Guru, if it pleases You, please save the honor of Your slave in this Dark Age of kali Yuga. ||8||12||

Prahlad, Drapoti, Sudama, Ganika…were saved by their Lord. These existed before Guru Ram Das Ji and they did not bear any relation to Guru Ram Das as such.

The ‘Inexhaustible Divine Force’ operating in the Gurus that was witnessed by Bhatts was expressed as Wah Guru (beyond description).

Similarly Bhai Gurdas Ji advances that the Waheguru (as Gurmantar) is truthful and ever existing and is shiromani among all the prevalent gods and goddesses who were revered by masses before the Gurbani came into existence.

On accepting the attah vastness of ‘Wah Guru’, one receives a powerful jolt to bring home the insignificance of oneself – thus loosing all the houmai.

The words Mool Mantar and Gurmantar are holy (as have been used since ages) and why there should be any hesitation in adopting them when these are also used respectfully in the Gurbani? Bhai Gurdas Ji further remains in the limit set by Guru Nanak Dev Ji and Guru Arjan Dev Ji in the following Tuks:-

Bhai Gurdas Ji further remains in the limit set by Guru Nanak Sahib and Guru Arjan Dev Ji in the following Tuks:-

• ਸਤਿਗੁਰ ਸਚੇ ਵਾਹੁ ਸਚੁ ਸਮਾਲਿਆ ॥ (Raag Maajh M. 1, GGS. 149-6).
  Sathigur Sachae Vaahu Sach Samaaliaa ||
  Hail to the True, True Guru, through whom we merge in the Truth.

ਪਾਇਆ ਰਤਨੁ ਘਰਾਹੁ ਦੀਵਾ ਬਾਲਿਆ ॥
Paaeiaa Rathan Gharaahu Dheevaa Baaliaa ||
I have found the jewel within the home of my own self; the lamp within has been lit.

ਸਚੈ ਸਬਦਿ ਸਲਾਹਿ ਸੁਖੀਏ ਸਚ ਵਾਲਿਆ ॥
Sachai Sabadh Salaahi Sukheeeae Sach Vaaliaa ||
Those who praise the True Word of the Shabad, abide in the peace of Truth.

ਨਿਡਰਿਆ ਡਰੁ ਲਗਿ ਗਰਬਿ ਸਿ ਗਾਲਿਆ ॥
Niddariaa Ddar Lag Garab S Gaaliaa ||
But those who do not have the Fear of God, are overtaken by fear. They are destroyed by their own pride.

ਨਾਵਹੁ ਭੁਲਾ ਜਗੁ ਫਿਰੈ ਬੇਤਾਲਿਆ ॥੨੪॥
Naavahu Bhulaa Jag Firai Baethaaliaa ||24||
Having forgotten the Name, the world is roaming around like a wild demon. ||24||

• ਵਾਹੁ ਵਾਹੁ ਸਾਚੇ ਮੈ ਤੇਰੀ ਟੇਕ ॥ (Raag Gauri M. 1, GGS. 153-4).
  Vaahu Vaahu Saachae Mai Thaeree Ttaek ||
  Waaho! Waaho! – Great! Great is my True Lord! I seek Your All-powerful Support.

ਹਉ ਪਾਪੀ ਤੂੰ ਨਿਰਮਲੁ ਏਕ ॥੧॥ ਰਹਾਉ ॥
Ho Paapee Thoon Niramal Eaek ||1|| Rehaao ||
I am a sinner – You alone are pure. ||1||Pause||

• ਤਿਸ ਕਉ ਵਾਹੁ ਵਾਹੁ ਜਿ ਵਾਟ ਦਿਖਾਵੈ ॥ (Raag Gauri M. 1, GGS. 226-10).
  This Ko Vaahu Vaahu J Vaatt Dhikhaavai ||
  Waaho! Waaho! – Hail, hail, to the one who shows us the Way.

ਤਿਸ ਕਉ ਵਾਹੁ ਵਾਹੁ ਜਿ ਸਬਦੁ ਸੁਣਾਵੈ ॥
This Ko Vaahu Vaahu J Sabadh Sunaavai ||
Waaho! Waaho! – Hail, hail, to the one who teaches the Word of the Shabad.

ਤਿਸ ਕਉ ਵਾਹੁ ਵਾਹੁ ਜਿ ਮੇਲਿ ਮਿਲਾਵੈ ॥੬॥
This Ko Vaahu Vaahu J Mael Milaavai ||6||
Waaho! Waaho! – Hail, hail, to the one who unites me in the Lord’s Union. ||6||

ਵਾਹੁ ਵਾਹੁ ਤਿਸ ਕਉ ਜਿਸ ਕਾ ਇਹੁ ਜੀਉ ॥
Vaahu Vaahu This Ko Jis Kaa Eihu Jeeo ||
Waaho! Waaho! – Hail, hail, to the one who is the Keeper of this soul.

ਗੁਰ ਸਬਦੀ ਮਥਿ ਅੰਮ੍ਰਿਤੁ ਪੀਉ ॥
Gur Sabadhee Mathh Anmrith Peeo ||
Through the Word of the Guru’s Shabad, contemplate this Ambrosial Nectar.

ਨਾਮ ਵਡਾਈ ਤੁਧੁ ਭਾਣੈ ਦੀਉ ॥੭॥
Naam Vaddaaee Thudhh Bhaanai Dheeo ||7||
The Glorious Greatness of the Naam is bestowed according to the Pleasure of Your Will. ||7||

ਨਾਮ ਬਿਨਾ ਕਿਉ ਜੀਵਾ ਮਾਇ ॥
Naam Binaa Kio Jeevaa Maae ||
Without the Naam, how can I live, O mother?

ਅਨਦਿਨੁ ਜਪਤੁ ਰਹਉ ਤੇਰੀ ਸਰਣਾਇ ॥
Anadhin Japath Reho Thaeree Saranaae ||
Night and day, I chant it; I remain in the Protection of Your Sanctuary.

ਨਾਨਕ ਨਾਮਿ ਰਤੇ ਪਤਿ ਪਾਇ ॥੮॥੧੨॥
Naanak Naam Rathae Path Paae ||8||12||
O Nanak, attuned to the Naam, honor is attained. ||8||12||

• ਤੂਹੈ ਹੈ ਵਾਹੁ ਤੇਰੀ ਰਜਾਇ ॥ (Raag Parbhati M. 1, GGS. 1329).
  Thoohai Hai Vaahu Thaeree Rajaae ||
  Waaho! – You are Great, and Wondrous is Your Will.

ਜੋ ਕਿਛੁ ਕਰਹਿ ਸੋਈ ਪਰੁ ਹੋਇਬਾ ਅਵਰੁ ਨ ਕਰਣਾ ਜਾਇ ॥੧॥ ਰਹਾਉ ॥
Jo Kishh Karehi Soee Par Hoeibaa Avar N Karanaa Jaae ||1|| Rehaao ||
Whatever You do, surely comes to pass. Nothing else can happen. ||1||Pause||

• ਅਉਖਧ ਮੰਤ੍ਰ ਮੂਲ ਮਨ ਏਕੈ ਮਨਿ ਬਿਸ੍ਵਾਸੁ ਪ੍ਰਭ ਧਾਰਿਆ ॥ (Raag Dhanaasree M. 5, GGS. 675).
  The Mul Mantra, the Root Mantra, is the only cure for the mind; I have installed faith in God in my mind.
• ਤੁਧੁ ਆਗੈ ਅਰਦਾਸਿ ਹਮਾਰੀ ਜੀਉ ਪਿੰਡੁ ਸਭੁ ਤੇਰਾ ॥ (Raag Asa M. 5, GGS. 383-11).
  Thudhh Aagai Aradhaas Hamaaree Jeeo Pindd Sabh Thaeraa ||
  I offer my prayer to You; my body and soul are all Yours.

ਕਹੁ ਨਾਨਕ ਸਭ ਤੇਰੀ ਵਡਿਆਈ ਕੋਈ ਨਾਉ ਨ ਜਾਣੈ ਮੇਰਾ ॥੪॥੧੦॥੪੯॥
Kahu Naanak Sabh Thaeree Vaddiaaee Koee Naao N Jaanai Maeraa ||4||10||49||
Says Nanak, this is all Your greatness; no one even knows my name. ||4||10||49||

Thus, Bhatt Bani is in line with Gurmat and is in praise of Akalpurak and Naam.

As per Gurmat, the core message embraces three fundamental pillars for a meaningful life, such as

1. Naam Japo 2. Vand Chacko and 3. Kirat Karo

Guru Nanak Sahib Ji gives priority to Naam Japna because Naam leads to a spiritual awareness necessary for a right choice of a profession (Kirat) that also enables a person to render Seva (Vand Chakna) not only in financial sense but more importantly becoming enlightened to be able to share one’s spiritual understanding (Gurmat) with others.

Keeping in view the importance of Naam Japna, Guru Ji alerts us:-

ਜਪਹੁ ਤ ਏਕੋ ਨਾਮਾ ॥ ਅਵਰਿ ਨਿਰਾਫਲ ਕਾਮਾ ॥੧॥ ਰਹਾਉ ॥ (Raag Suhi M. 1, GGS. 728-5).
Japahu Th Eaeko Naamaa || Avar Niraafal Kaamaa ||1|| Rehaao ||
Chant the Name of the One Lord. All other actions are fruitless. ||1||Pause||

Naam Japna leads to living in the presence of (Ik Oankar,ੴ ) Akalpurak with full faith and trust so as to embrace divine qualities as per the advice of Guru Nanak Dev Ji:-

• ਜੈਸਾ ਸੇਵੈ ਤੈਸੋ ਹੋਇ ॥੪॥ ਨਰ ਨਿਹਕੇਵਲ ਨਿਰਭਉ ਨਾਉ ॥ (Raag Gauri M. 1, GGS. 223-19).
  Jaisaa Saevai Thaiso Hoe ||4|| Nar Nihakaeval Nirabho Naao ||
  They become just like the One they serve. ||4|| The Name makes a man pure and fearless.
• ਜਿਨਿ ਜਾਤਾ ਸੋ ਤਿਸ ਹੀ ਜੇਹਾ ॥ ਅਤਿ ਨਿਰਮਾਇਲੁ ਸੀਝਸਿ ਦੇਹਾ ॥ (Raag Raamkali Dakhni M. 1, GGS. 931-3).
  Jin Jaathaa So This Hee Jaehaa || Ath Niramaaeil Seejhas Dhaehaa ||
  One who knows the Lord, becomes like Him. He becomes absolutely immaculate, and his body is sanctified.

ਰਹਸੀ ਰਾਮੁ ਰਿਦੈ ਇਕ ਭਾਇ ॥ ਅੰਤਰਿ ਸਬਦੁ ਸਾਚਿ ਲਿਵ ਲਾਇ ॥੧੦॥
Rehasee Raam Ridhai Eik Bhaae || Anthar Sabadh Saach Liv Laae ||10||
His heart is happy, in love with the One Lord.He lovingly centers his attention deep within upon the True Word of the Sbad. ||10||

So obviously on gaining spiritual strength, one is in a better position to find a right and appropriate profession, which helps one to sustain in one’s life as well as keeps the blissful Divine Union in place to draw the necessary guidance and strength needed to walk on Gurmat Path in daily life by studying Gurmat /Gur-Sabd (‘spiritual gian’) through an acquired degree of appropriate literacy (e. g. for a Sikh a knowledge of Gurmukhi helps a great deal in appreciating Gurmat).

In order to remain steady on Spiritual Path, one needs to be a literate, hardworking and ready to share one’s possession (be it be financial and/or spiritual wealth) with discern with the needy:-

• ਘਾਲਿ ਖਾਇ ਕਿਛੁ ਹਥਹੁ ਦੇਇ ॥ ਨਾਨਕ ਰਾਹੁ ਪਛਾਣਹਿ ਸੇਇ ॥੧॥ (Raag Sarang M. 1, GGS. 1245-19).
  Ghaal Khaae Kishh Hathhahu Dhaee || Naanak Raahu Pashhaanehi Saee ||1||
  One who works for Spiritual Awastha, and shares of what he has obtained to others – O Nanak, he knows the Path. ||1||
• ਵਿਚਿ ਦੁਨੀਆ ਸੇਵ ਕਮਾਈਐ ॥ ਤਾ ਦਰਗਹ ਬੈਸਣੁ ਪਾਈਐ ॥ (Sri Raag M. 1, GGS. 26-1).
  Vich Dhuneeaa Saev Kamaaeeai || Thaa Dharageh Baisan Paaeeai ||
  In the midst of this world, do seva, And you shall be given a place of honor in the Court of the Lord.

In a nutshell, ‘Naam Japo’/Gurmat Vichaar/Contemplation on Gurbani imbibes a spirit of Universal Brotherhood and Divine Sohjee leading to a right ‘Kirat’ (Profession).These pillars are interrelated and lead to 100% literacy; 100% employment followed by – Seva/Service for others (sharing of both monetary and Spiritual Wealth) and bring solace in one’s life.

Guru Nanak Sahib obtained first gift of Naam, which he spread in his 4 journeys around the World for inculcating sense of Universal Brotherhood before settling to his Kirat at Kartarpur Sahib.

In our daily Ardas, Naam Japo-Vand Chacko takes a prominent place & also Daana Sirr Daan – Naam Daan.

Kirpal Singh
Wellington, New Zealand

While I largely appreciate “Gurmat Martand”, written by Bhai Kahn Singh Ji but I do not subscribe to his adventure into a controversial book with a theme that ,”Hum Hindu Nahin”. The need rather to come up with a book – ” Who is a Sikh’ in order to lure others to embrace Gurbani to become a Sikh. This obviously created unnecessary rift between the Hindus and the Sikhs. While the Gurbani clearly endorses:-

ਨਾ ਕੋ ਬੈਰੀ ਨਹੀ ਬਿਗਾਨਾ ਸਗਲ ਸੰਗਿ ਹਮ ਕਉ ਬਨਿ ਆਈ ॥੧॥ (Raag Kaanrhaa M. 5, GGS. 1299-14).

Naa Ko Bairee Nehee Bigaanaa Sagal Sang Ham Ko Ban Aaee ||1||
No one is my enemy, and no one is a stranger. I get along with everyone. ||1||

We live in ‘Kal Yug’ and there is one need in this Yug, which is clearly amplified in the Bani of our Gurus repeatedly:-

• ਕਲਿ ਮਹਿ ਬੇਦੁ ਅਥਰਬਣੁ ਹੂਆ ਨਾਉ ਖੁਦਾਈ ਅਲਹੁ ਭਇਆ ॥ (Raag Asa M. 1, GGS. 470-7).
  Kal Mehi Baedh Athharaban Hooaa Naao Khudhaaee Alahu Bhaeiaa ||
  In the Dark Age of Kali Yuga, the Atharva Veda became prominent; Allah became the Name of God.

ਨੀਲ ਬਸਤ੍ਰ ਲੇ ਕਪੜੇ ਪਹਿਰੇ ਤੁਰਕ ਪਠਾਣੀ ਅਮਲੁ ਕੀਆ ॥
Neel Basathr Lae Kaparrae Pehirae Thurak Pathaanee Amal Keeaa ||
Men began to wear blue robes and garments; Turks and Pat’haans assumed power.

ਚਾਰੇ ਵੇਦ ਹੋਏ ਸਚਿਆਰ ॥ਪੜਹਿ ਗੁਣਹਿ ਤਿਨ੍ਹ੍ਹ ਚਾਰ ਵੀਚਾਰ ॥
Chaarae Vaedh Hoeae Sachiaar ||Parrehi Gunehi Thinh Chaar Veechaar ||
The four Vedas each claim to be true.
Reading and studying them, four doctrines are found.

ਭਾਉ ਭਗਤਿ ਕਰਿ ਨੀਚੁ ਸਦਾਏ ॥ਤਉ ਨਾਨਕ ਮੋਖੰਤਰੁ ਪਾਏ ॥੨॥
Bhaao Bhagath Kar Neech Sadhaaeae ||Tho Naanak Mokhanthar Paaeae ||2||
With loving devotional worship, abiding in humility
O Nanak, salvation is attained. ||2||

All religious/spiritual paths (Vedantic/Hinduism, Judaism, Christianity etc.) help make human life meaningful and happy and one can give different names to attainable spiritual states. Vedantic Philosophy served humanity well, till some rituals overpowered the core messages by the practices of the Philosophy over the time. A number of barriers (like original language and traditions) over a long span of period have helped to dilute or corrode the significance of Vedantic Philosophy. Practitioners of Vedantic Philosophy do acknowledge this. Vedanta is an ancient school of Hindu philosophy that was based on three primary Hindu texts: the Upanishads, the Brahma Sutras, and the Bhagavad Gita. Vedanta teaches the concepts of the soul, known as atman, and its relationship with the Supreme God, known as Brahman. There are very few good Hindus who believe in the Vedantic Philosophy rest simply think that Hinduism is just a way of life.

Sikhi thrives on Gurmat (drawn from teachings of Gurbani) has relevant elements of all religious philosophies and practices before Guru Nanak Sahib. Gurbani openly acknowledges good points of Vedas and Shastras, simultaneously also condemns the useless rituals that became manifested among the masses.

The core message of Gurbani is:-

ਨਾਮ ਤੁਲਿ ਕਛੁ ਅਵਰੁ ਨ ਹੋਇ॥ ਨਾਨਕ ਗੁਰਮੁਖਿ ਨਾਮੁ ਪਾਵੈ ਜਨੁ ਕੋਇ॥੮॥੨॥ (Raag Gauri M. 5, SGGS. 265-8).
Naam Thul Kashh Avar N Hoe || Naanak Guramukh Naam Paavai Jan Koe ||8||2||
There is nothing equal to the Naam. O Nanak, rare are those, who, as Gurmukh, obtain the Naam. ||8||2||

In Sikhi, unless one gets Naam all other activities amount to waste of time and are mere empty rituals as in other religions. We need to examine how many of us are on the right path? While the goal is clear and can be achieved with grace of Waheguru as ‘Gurparsad’, the path itself is also very lucrative with blessings of different kinds even when we are short of the destination.

Gurbani does show a definite spiritual path leading to ‘Gobind Milan’ (blissful enlightenment).
Sikhi stresses the importance of life’s quality, the cultivation of nobility of the soul, and the attainment of real and abiding happiness (sehaj/bliss). Sikhi like other religions teaches that life has a purpose in these words:

ਭਈ ਪਰਾਪਤਿ ਮਾਨੁਖ ਦੇਹੁਰੀਆ॥ਗੋਬਿੰਦ ਮਿਲਣ ਕੀ ਇਹ ਤੇਰੀ ਬਰੀਆ॥ (Raag Asa M. 5. SGGS. 12 &378).
Bhee Paraapath Maanukh Dhaehureeaa || Gobindh Milan Kee Eih Thaeree Bareeaa ||
You have been blessed with this humanbody;this is your chance to meet the Lord of the Universe.

Sikhi is not an archaic tradition to be relegated to the past but represents the most cutting-edge and spiritually progressive worldview that humans have ever known. The Gurbani, which is the core of Sikhi, shapes our social, cultural, religious, professional, political, economic life etc., and influences our thought about the world around us.

For Sikhi to become a reality, however, all Sikhs (followers of Sikhi) must exhibit the courage, the strength, the fearlessness, the humility, and the determination to dedicate themselves wholly to practicing authentic Sikhi (as per the Guru Granth Sahib), and to serving humanity with all their being with body, mind, and wealth(tan, mann and dhan). Together, united in strength, purpose, and compassion, we can look forward to a better world. May Waheguru empower us so that we may revive true Sikhi in our hearts and minds. Gurbani teaches “Prab ka simran sab teoocha” (Raag Gauri M. 5, SGGS.) and “Oochae oupar oochaa naao”(Guru Nanak, Jap Ji, SGGS. 5).

There is an unbreakable connection between a Guru and a Sikh on one hand and
the Guru and Akalpurakh (Waheguru) on the other hand. According to the Gurbani, the Guru is a necessary force/media for a Sikh to follow to connect with Waheguru.

In the following Tuk, Guru Nanak Ji gives a glimpse of Sikhi in the light of Guru Ji’s Gur (Akalpurakh):

ਸਿਖੀ ਸਿਖਿਆ ਗੁਰ ਵੀਚਾਰਿ॥ਨਦਰੀ ਕਰਮਿ ਲਘਾਏ ਪਾਰਿ॥ (Raag Asa M. 1, SGGS. 465).
Sikhee Sikhiaa Gur Veechaar || Nadharee Karam Laghaaeae Paar ||
Contemplating the Gur, I have been taught teachings of Sikhi. Granting His Grace, He carries His servants across.

Here Gur Veechar is the Divine Wisdom (budh-bibek) received from the Supreme Gur i.e. Waheguru as a gift of Naam by His Grace.

Guru Nanak Ji further again confirms the supreme support of Naam as a main thrust of his life in the following Tuk:

ਤੇਰਾ ਏਕੁ ਨਾਮੁ ਤਾਰੇ ਸੰਸਾਰੁ॥ਮੈ ਏਹਾ ਆਸ ਏਹੋ ਆਧਾਰੁ॥੧॥ਰਹਾਉ॥ (Sri Raag M. 1, SGGS. 24).
Thaeraa Eaek Naam Thaarae Sansaar || Mai Eaehaa Aas Eaeho Aadhhaar ||1|| Rehaao ||
Your Name alone, Lord, saves the world. This is my hope; this is my support. ||1||Pause||

The entire Bani of the Sikh Gurus is in keeping the with the spirit of Truth proclaimed by Guru Nanak Ji:

ਸਚਹੁ ਓਰੈ ਸਭੁ ਕੋਉ ਪਰਿ ਸਚੁ ਆਚਾਰੁ॥੫॥ (Sri Raag M. 1, SGGS. 62).
Sachahu Ourai Sabh Ko Oupar Sach Aachaar ||5|| Sabh Ko Oochaa Aakheeai Neech N Dheesai Koe ||
Truth is higher than everything; but higher still is truthful living. ||5||

The most common denominator possessed by all the Guru, Bhagats and Bhatts is the presence of a Divine Connection with Akalpurakh (Waheguru), which they made well known through their writings and/ or through their lives full of Divine devotion.

Therefore, a Sikh has to be one who is simply striving to connect with Akalpurkh (Waheguru) with full faith and trust in his/her Guru (Sabd Guru). Sikhi teaches us to choose to remember/meditate always upon the very highest source of all good i.e. one and only one Waheguru (IkOnkaar).

Sikhi offers a spiritual path that teaches Universal brotherhood that in turn helps to make our world a better place in terms of peace and prosperity – “Toon ghat ghatanthar, saran nirantar har ekopurakh samana” (Raag Asa M. 4, SGGS. 11) and service to humanity “vich dhuneeaa saev kamaaeeai || thaa dharageh baisan paaeeai ||” (Sri Raag M. 1, SGGS. 26).

Unfortunately, the rift created between the Hindus and the Sikhs has come down all the way in Haryana, Himachal Pardesh and even some parts of Punjab and is clearly visible when some people who normally communicate with their grandparents in Punjabi, say in Punjabi that my language is not Punjabi at the time of Census. Denouncing their Maa Boli. Such people very unfortunately deprive themselves from the treasure of Gurbani in this process.