ਰਹਾਉ (Pause in some Gurbani Sabds)

The use of ਰਹਾਉ is predominantly found in Gurbani Sabds (at times once or even more than once). It appears that where ਰਹਾਉ comes, it signifies a caution to ponder the meaning pointing that the preceding verse contains the central spirit (Mukh Bhav) of the whole Sabd.

But ਰਹਾਉ appears only once in some long Banis like in Sukhmani Sahib, Oankar (ਓਅੰਕਾਰਿ) and Sidh Gosht (ਰਾਮਕਲੀ ਗੋਸਟਿ), thus signifying the core spiritual message (Mukh Bhav) of the whole Bani:-

Sukhmani Sahib

ਸੁਖਮਨੀ ਸੁਖ ਅੰਮ੍ਰਿਤ ਪ੍ਰਭ ਨਾਮੁ ॥ ਭਗਤ ਜਨਾ ਕੈ ਮਨਿ ਬਿਸ੍ਰਾਮ ॥ ਰਹਾਉ ॥ (Raag Gauri Sukhmani M. 5, GGS. 262-13).
Sukhamanee Sukh Anmrith Prabh Naam ||Bhagath Janaa Kai Man Bisraam || Rehaao ||
Sukhmani: Peace of Mind, the Nectar of the Name of God. The minds of the devotees abide in a joyful peace. ||Pause||

ਓਅੰਕਾਰਿ/ਓਅੰਕਾਰ Bani

ਸੁਣਿ ਪਾਡੇ ਕਿਆ ਲਿਖਹੁ ਜੰਜਾਲਾ ॥ (Raag Raamkali Dakhni Guru Nanak Dev, GGS. 930-2).
Sun Paaddae Kiaa Likhahu Janjaalaa ||
Listen, O Pandit, O religious scholar, why are you writing about worldly debates?

ਲਿਖੁ ਰਾਮ ਨਾਮ ਗੁਰਮੁਖਿ ਗੋਪਾਲਾ ॥੧॥ ਰਹਾਉ ॥
Likh Raam Naam Guramukh Gopaalaa ||1|| Rehaao ||
As Gurmukh, write only the Name of the Lord, the Lord of the World. ||1||Pause||

Sidh Gost (ਰਾਮਕਲੀ ਗੋਸਟਿ) Bani

ਕਿਆ ਭਵੀਐ ਸਚਿ ਸੂਚਾ ਹੋਇ ॥? (Raag Raamkali Guru Nanak Dev, GGS. 938-8).
Kiaa Bhaveeai Sach Soochaa Hoe ||
What is the use of wandering around? Purity comes only through Truth.

ਸਾਚ ਸਬਦ ਬਿਨੁ ਮੁਕਤਿ ਨ ਕੋਇ ॥੧॥ ਰਹਾਉ ॥
Saach Sabadh Bin Mukath N Koe ||1|| Rehaao ||
Without the True Word of the Shabad, no one finds liberation. ||1||Pause||

How wonderful it is that just by contemplating on the Tukhs ending with ਰਹਾਉ, one can get gist of the whole of the designated Bani Sahib!

Over to Sangat Ji for more Gurmat additions.

Kirpal Singh
Wellington, New Zealand


Gurmat on Gobind Milan

In Sikhi, there is need for putting the ONE God/Waheguru in the driving seat of one’s life with full trust and faith (by giving up one’s ego/houmai) rather than fasting and pilgrimages to some holy places. Guru Arjan dev Ji clearly directs us:-

Parbrahm Jin Sach Kar Jatta, Nanak So Jan Sach Samatta (Sukhmani Sahib, M. 5).

The GURMAT WAY to go about is shown by Guru Nanak Dev Ji:-

Sikhi Sikhia Guru Vichaar (M. 1)

Where does One God exist as per Gurbani?

1. ਪੋਥੀ ਪਰਮੇਸਰ ਕਾ ਥਾਨੁ ॥ (Raag Sarang, Guru Arjan Dev, GGS. 1226-3).
The Holy Book is the home of the Transcendent Lord God.

2. ਬਲਿਹਾਰੀ ਕੁਦਰਤਿ ਵਸਿਆ ॥ ਤੇਰਾ ਅੰਤੁ ਨ ਜਾਈ ਲਖਿਆ ॥੧॥ ਰਹਾਉ ॥ (Raag Asa, Guru Nanak, GGS. 469-10).
I am a sacrifice to Your almighty creative power which is pervading everywhere. Your limits cannot be known. ||1||Pause|I

3. ਪ੍ਰਭ ਜੀ ਬਸਹਿ ਸਾਧ ਕੀ ਰਸਨਾ ॥ (Raag Gauri, Guru Arjan Dev, GGS. 263-4).
God abides upon the tongues of His Saints.

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, Guru Arjan Dev, 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 ,Guru Nanak Dev, 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, Guru Arjan Dev, GGS. 288-13).
Give up your selfishness and conceit, and seek the Sanctuary of the Divine Guru.

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

ਨਾ ਤੂ ਆਵਹਿ ਵਸਿ ਬਹੁਤੁ ਘਿਣਾਵਣੇ ॥ ਨਾ ਤੂ ਆਵਹਿ ਵਸਿ ਬੇਦ ਪੜਾਵਣੇ ॥ (Raamkali Ki Vaar, Guru Arjan Dev, GGS. 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||

According to Gurbani, the all powerful Almighty God continues to enjoy putting in place His Devotees with guaranteed safe safeguard:-

-ਹਰਿ ਜੁਗੁ ਜੁਗੁ ਭਗਤ ਉਪਾਇਆ ਪੈਜ ਰਖਦਾ ਆਇਆ ਰਾਮ ਰਾਜੇ ॥ (Raag Asa, Guru Ram Das, GGS. 451-12).
In each and every age, He creates His devotees and preserves their honor, O Lord King.

ਭਗਤ ਤੇਰੈ ਮਨਿ ਭਾਵਦੇ ਦਰਿ ਸੋਹਨਿ ਕੀਰਤਿ ਗਾਵਦੇ ॥ (Raag Asa, Guru Nanak, GGS.468-3).
Your devotees are pleasing to Your Mind, Lord. They look beautiful at Your door, singing Your Praises.

ਇਕਿ ਮੂਲੁ ਨ ਬੁਝਨ੍ਹ੍ਹਿ ਆਪਣਾ ਅਣਹੋਦਾ ਆਪੁ ਗਣਾਇਦੇ ॥
Some do not understand their origins, and without cause, they display their self-conceit.

-Bhagat Kabir goes a step further, when he is so pure that God seeks for him:-

ਕਬੀਰ ਮਨੁ ਨਿਰਮਲੁ ਭਇਆ ਜੈਸਾ ਗੰਗਾ ਨੀਰੁ ॥॥(Salok Bhagat Kabir,GGS.1367-8)
Kabeer, my mind has become immaculate, like the waters of the Ganges.

ਪਾਛੈ ਲਾਗੋ ਹਰਿ ਫਿਰੈ ਕਹਤ ਕਬੀਰ ਕਬੀਰ ॥੫੫II
Paashhai Laago Har Firai Kehath Kabeer Kabeer ||55||
The Lord follows after me, calling, “Kabeer! Kabeer!”||55||

The aesthetic sweetness of God is described in Gurbani as:-

-ਫਰੀਦਾ ਸਕਰ ਖੰਡੁ ਨਿਵਾਤ ਗੁੜੁ ਮਾਖਿਓੁ ਮਾਂਝਾ ਦੁਧੁ ॥ (Salok Baba Farid, GGS.1379-6).
Fareed: sugar cane, candy, sugar, molasses, honey and buffalo’s milk

ਸਭੇ ਵਸਤੂ ਮਿਠੀਆਂ ਰਬ ਨ ਪੁਜਨਿ ਤੁਧੁ ॥੨੭॥
– all these things are sweet, but they are not equal to You. ||27||

-ਕਹੈ ਨਾਨਕੁ ਹੋਰਿ ਅਨ ਰਸ ਸਭਿ ਵੀਸਰੇ ਜਾ ਹਰਿ ਵਸੈ ਮਨਿ ਆਇ ॥੩੨॥ (Raag Raamkali, Guru Amar Das, GGS. 921-13).
Says Nanak, all other tastes and essences are forgotten, when the Lord comes to dwell within the mind. ||32||

Sikhi revolves around an important theme i.e. of ‘Gobind Milan’.

ਭਈ ਪਰਾਪਤਿ ਮਾਨੁਖ ਦੇਹੁਰੀਆ ॥ ਗੋਬਿੰਦ ਮਿਲਣ ਕੀ ਇਹ ਤੇਰੀ ਬਰੀਆ॥(Raag Asa, Guru Arjan Dev, GGS. 12-6).
This human body has been given to you. This is your chance to meet the Lord of the Universe.

ਅਵਰਿ ਕਾਜ ਤੇਰੈ ਕਿਤੈ ਨ ਕਾਮ ॥ ਮਿਲੁ ਸਾਧਸੰਗਤਿ ਭਜੁ ਕੇਵਲ ਨਾਮ ॥੧॥
Nothing else will work. Join the Saadh Sangat, the Company of the Holy; vibrate and meditate on the Jewel of the Naam. ||1||

‘Gobind Milan’ indicates union with ONE GOD through inculcating Divine qualities and not through “Fasting and or Pilgrimages”.

Kirpal Singh

Wellington, New Zealand

Dasam Granth and Nit-nem Banis

Dasam Granth is a very sensitive issue and needs a careful consideration of its contents.

Since three Bani of Dasam Granth (Jaap Sahib, Savaiye Patshahi 10 and Benanti Chaupai) (are part if Amrit Ceremony and prescribed as part of Daily Nit-nem for a Gursikh, a total rejection will go against the accepted Maryada of the Sikh Panth for many years.

Any deliberation has to be using the Bani of Guru Granth Sahib as a ‘Kasuvati’ as a Guide.

I personally find the overall gist of these three Banis tows the spiritual spirit embedded in the in the Gurbani in Guru Granth Sahib.

May Waheguru bless the Sikh Sangat to resolve this issue amicably without playing in the hands of divisive external forces?

While there is controversy about the Authorship of Dasam Granth, we can take clues from the Guru Granth Sahib, which was accorded Guruship by Guru Gobind Singh Ji after incorporating the Gurbani of Guru Teg Bahadur Ji in line with the rest of the Gurbani that bore a stamp of “Nanak”. At this juncture Guru Gobind Singh Ji did not tamper with the already included Bani of Bhagats and Mahapurakhs and he did not include any of his Bani in the GGS. His total consent was in favour of the Bani in the Guru Granth Sahib, which is our Sabd-Guru.

Guru Nanak Sahib and Guru Amardas Ji are unequivocal in defining Sikhi (the spiritual path for a Sikh) in the light of Gurbani: that one who contemplates on teaching of Gur (revealed to the Sikh Gurus by their Gur that is ‘Waheguru’). The start of reciting and contemplation on Gurbani actually amounts to as receiving the Divine grace to progress on the path of Sikhi:-

ਸਿਖੀ ਸਿਖਿਆ ਗੁਰ ਵੀਚਾਰਿ ॥ ਨਦਰੀ ਕਰਮਿ ਲਘਾਏ ਪਾਰਿ ॥ (Raag Asa M. 1, GGS. 465-11).
Sikhee Sikhiaa Gur Veechaar ||Nadharee Karam Laghaaeae Paar ||

ਗੁਰਮਤਿ ਸਾਚੀ ਸਾਚਾ ਵੀਚਾਰੁ ॥ (Raag Dhanaasree, M. 3, GGS. 666-2).
Guramath Saachee Saachaa Veechaar ||
True are the Guru’s Teachings, and True is contemplative meditation.

Guru Arjan Dev Ji leads us to a Gurmat Pillar to hold in the Guru Granth Sahib:-

ਪੋਥੀ ਪਰਮੇਸਰ ਕਾ ਥਾਨੁ ॥ (Rag Sarang M. 5, GGS 1226)
Pothhee paramaesar kaa thhaan ||
This Holy Book is the home of the Transcendent Lord God.

Guru Ji ends up in compiling the Adi Granth with the Mundhaavani:-:-

ਥਾਲ ਵਿਚਿ ਤਿੰਨਿ ਵਸਤੂ ਪਈਓ 1. ਸਤੁ 2. ਸੰਤੋਖੁ 3. ਵੀਚਾਰੋ ॥ (Mundaavani Guru Arjan Dev, GGS. 1429-12).
Thhaal Vich Thinn Vasathoo Peeou Sath Santhokh Veechaaro ||
Upon this Plate, three things have been placed: Truth, Contentment and Contemplation.

4. ਅੰਮ੍ਰਿਤ ਨਾਮੁ ਠਾਕੁਰ ਕਾ ਪਇਓ ਜਿਸ ਕਾ ਸਭਸੁ ਅਧਾਰੋ ॥
Anmrith Naam Thaakur Kaa Paeiou Jis Kaa Sabhas Adhhaaro ||
The Ambrosial Nectar of the Naam, the Name of our Lord and Master, has been placed upon it as well; it is the Support of all.

ਜੇ ਕੋ ਖਾਵੈ ਜੇ ਕੋ ਭੁੰਚੈ ਤਿਸ ਕਾ ਹੋਇ ਉਧਾਰੋ ॥
Jae Ko Khaavai Jae Ko Bhunchai This Kaa Hoe Oudhhaaro ||
One who eats it and enjoys it shall be saved.

ਏਹ ਵਸਤੁ ਤਜੀ ਨਹ ਜਾਈ ਨਿਤ ਨਿਤ ਰਖੁ ਉਰਿ ਧਾਰੋ ॥
Eaeh Vasath Thajee Neh Jaaee Nith Nith Rakh Our Dhhaaro ||
This thing can never be forsaken; keep this always and forever in your mind.

ਤਮ ਸੰਸਾਰੁ ਚਰਨ ਲਗਿ ਤਰੀਐ 5. ਸਭੁ ਨਾਨਕ ਬ੍ਰਹਮ ਪਸਾਰੋ ॥੧॥
Tham Sansaar Charan Lag Thareeai Sabh Naanak Breham Pasaaro ||1||
The dark world-ocean is crossed over, by grasping the Feet of the Lord; O Nanak, it is all the extension of God. ||1||

The ‘TAL’ of Gurbani, according to Guru Arjan Dev Ji, the Chief Editor of Adi Granth Sahib and the single Guru who contributed maximum Gurbani embedded in the Guru Granth Sahib emphasises the followings:-

1. ਸਤੁ (ੴ ਸਤਿ ਨਾਮੁ of Jap Ji Sahib) 2. ਸੰਤੋਖੁ (Anand derived from Anand Sahib) 3. ਵੀਚਾਰੋ (Four steps of Lavaan) 4. ਅੰਮ੍ਰਿਤ ਨਾਮੁ (Nanak Ke Ghar Kewal Naam)) and 5. ਸਭੁ ਨਾਨਕ ਬ੍ਰਹਮ ਪਸਾਰੋ (Enlightened Avastha of a Gurmukh in Sidh Gosht – Spiritual Gian obtained on Divine Nadr/Kirpa/Gurparsad).

All the above terms are explicitly used in the entire length and breadth of the Gurbani but more so in Jap Ji Sahib, Anand Sahib, Lavaan and Sidh Gost to become a GURMUKH (an ultimate goal of a Gursikh).

Jap Ji Sahib

The Truth (ਸਤੁ) of One God is defined as IK OANKAR in the Opening Verse/Mool Mantar in Jap Ji Sahib of Guru Nanak Dev and to comprehend & comply with Divinity, one is governed by Divine Hukam and Gurparsad:-

ੴ ਸਤਿ ਨਾਮੁ ਕਰਤਾ ਪੁਰਖੁ ਨਿਰਭਉ ਨਿਰਵੈਰੁ ਅਕਾਲ ਮੂਰਤਿ ਅਜੂਨੀ ਸੈਭੰ ਗੁਰ ਪ੍ਰਸਾਦਿ ॥ (Jap Ji Sahib, Guru Nanak, GGS. 1-1).
One Universal Creator God, The Name Is Truth Creative Being Personified No Fear No Hatred Image Of The Undying, Beyond Birth, Self-Existent. By Guru’s Grace.

Further Guru Nanak’s GURU was in existence, now in existence and shall be there in future as well:-

ਆਦਿ ਸਚੁ ਜੁਗਾਦਿ ਸਚੁ ॥ ਹੈ ਭੀ ਸਚੁ ਨਾਨਕ ਹੋਸੀ ਭੀ ਸਚੁ ॥੧II
True In The Primal Beginning. True Throughout The Ages. True Here And Now. O Nanak, Forever And Ever True. ||1||

– ਹੁਕਮੈ ਅੰਦਰਿ ਸਭੁ ਕੋ ਬਾਹਰਿ ਹੁਕਮ ਨ ਕੋਇ ॥ (Jap Guru Nanak, GGS. 1-9).
Hukamai Andhar Sabh Ko Baahar Hukam N Koe ||
Everyone is subject to His Command; no one is beyond His Command.

ਨਾਨਕ ਹੁਕਮੈ ਜੇ ਬੁਝੈ ਤ ਹਉਮੈ ਕਹੈ ਨ ਕੋਇ ॥੨॥
Naanak Hukamai Jae Bujhai Th Houmai Kehai N Koe ||2||
O Nanak, one who understands His Command, does not speak in ego. ||2||

– ਗੁਰਾ ਇਕ ਦੇਹਿ ਬੁਝਾਈ ॥ ਸਭਨਾ ਜੀਆ ਕਾ ਇਕੁ ਦਾਤਾ ਸੋ ਮੈ ਵਿਸਰਿ ਨ ਜਾਈ॥ (Guru Nanak Ji, Japji, GGS 2).
guraa eik dhaehi bujhaaee ||sabhanaa jeeaa kaa eik dhaathaa so mai visar n jaaee ||5||
The Guru has given me this one understanding: there is only the One, the Giver of all souls. May I never forget Him! ||5||

– ਜਿਨ ਕਉ ਨਦਰਿ ਕਰਮੁ ਤਿਨ ਕਾਰ ॥ ਨਾਨਕ ਨਦਰੀ ਨਦਰਿ ਨਿਹਾਲ ॥੩੮॥ (Jap Guru Nanak, GGS. 8-9).
Jin Ko Nadhar Karam Thin Kaar || Naanak Nadharee Nadhar Nihaal ||38||
Such is the karma of those upon whom He has cast His Glance of Grace. O Nanak, the Merciful Lord, by His Grace, uplifts and exalts them. ||38||

Anand Sahib

ਅਨੰਦੁ ਭਇਆ ਮੇਰੀ ਮਾਏ ਸਤਿਗੁਰੂ ਮੈ ਪਾਇਆ ॥ (Raamkali M. 3, GGS. 917-2).
Anandh Bhaeiaa Maeree Maaeae Sathiguroo Mai Paaeiaa ||
I am in ecstasy, O my mother, for I have found my True Guru.

ਸਤਿਗੁਰੁ ਤ ਪਾਇਆ ਸਹਜ ਸੇਤੀ ਮਨਿ ਵਜੀਆ ਵਾਧਾਈਆ ॥
Sathigur Th Paaeiaa Sehaj Saethee Man Vajeeaa Vaadhhaaeeaa ||
I have found the True Guru, with intuitive ease, and my mind vibrates with the music of bliss.


Bani of Lavaan serves as a Gurmat stepping ladder to attain the purpose of one’s life i. e. “Gobind Millan”.

According to the Gurbani one can attain state of ‘Anand’ (getting to know about Waheguru) followed by Sehaj (blissful feeling on finding Waheguru) while passing through a state of ‘Vismaad’ (growing in Divine Love).

Anand belongs to realm of “Sacha Gian” (dharam) acquired from the Gurbani (religious scriptures). Sacha Gian leads to Nam Japna/Simran, which helps to bring about necessary cleansing in getting rid of one’s past sins/ignorance and thus leading one slowly to a state of Anand, where one enjoys sweet introductory taste of the presence of Waheguru.

Sidh Gosht

An enlightening dialogue between Guru Nanak Sahib and some Sidhs guides us as how to follow Gurmat Paath to become a Gurmukh trough contemplation of Sabd-Guru:-

Q. ਕਿਆ ਭਵੀਐ ਸਚਿ ਸੂਚਾ ਹੋਇ ॥? (Raamkali M. 1, GGS. 938-8).
Kiaa Bhaveeai Sach Soochaa Hoe ||
What is the use of wandering around? Purity comes only through Truth.

A. ਸਾਚ ਸਬਦ ਬਿਨੁ ਮੁਕਤਿ ਨ ਕੋਇ ॥੧॥ ਰਹਾਉ ॥
Saach Sabadh Bin Mukath N Koe ||1|| Rehaao ||
Without the True Word of the Shabad, no one finds liberation. ||1||Pause||

ਗੁਰਮੁਖਿ ਨਾਮੁ ਦਾਨੁ ਇਸਨਾਨੁ ॥ (RaamKali M. 1, Sidh Gosh, GGS. 942-4).
Guramukh Naam Dhaan Eisanaan ||
The Gurmukh is blessed with the Name, charity and purification.

ਗੁਰਮੁਖਿ ਲਾਗੈ ਸਹਜਿ ਧਿਆਨੁ ॥
Guramukh Laagai Sehaj Dhhiaan ||
The Gurmukh centers his meditation on the celestial Lord.

ਗੁਰਮੁਖਿ ਪਾਵੈ ਦਰਗਹ ਮਾਨੁ ॥
Guramukh Paavai Dharageh Maan ||
The Gurmukh obtains honor in the Court of the Lord..

ਗੁਰਮੁਖਿ ਭਉ ਭੰਜਨੁ ਪਰਧਾਨੁ ॥
Guramukh Bho Bhanjan Paradhhaan ||
The Gurmukh obtains the Supreme Lord, the Destroyer of fear.

ਗੁਰਮੁਖਿ ਕਰਣੀ ਕਾਰ ਕਰਾਏ ॥
Guramukh Karanee Kaar Karaaeae ||
The Gurmukh does good deeds, an inspires others to do so.

ਨਾਨਕ ਗੁਰਮੁਖਿ ਮੇਲਿ ਮਿਲਾਏ ॥੩੬॥
Naanak Guramukh Mael Milaaeae ||36||
O Nanak, the Gurmukh unites in the Lord’s Union. ||36||

ਗੁਰਮੁਖਿ ਸਾਸਤ੍ਰ ਸਿਮ੍ਰਿਤਿ ਬੇਦ ॥
Guramukh Saasathr Simrith Baedh ||
The Gurmukh understands the Simritees, the Shaastras and the Vedas.

ਗੁਰਮੁਖਿ ਪਾਵੈ ਘਟਿ ਘਟਿ ਭੇਦ ॥
Guramukh Paavai Ghatt Ghatt Bhaedh ||
The Gurmukh knows the secrets of each and every heart.

ਗੁਰਮੁਖਿ ਵੈਰ ਵਿਰੋਧ ਗਵਾਵੈ ॥
Guramukh Vair Virodhh Gavaavai ||
The Gurmukh eliminates hate and envy.

ਗੁਰਮੁਖਿ ਸਗਲੀ ਗਣਤ ਮਿਟਾਵੈ ॥
Guramukh Sagalee Ganath Mittaavai ||
The Gurmukh erases all accounting.

ਗੁਰਮੁਖਿ ਰਾਮ ਨਾਮ ਰੰਗਿ ਰਾਤਾ ॥
Guramukh Raam Naam Rang Raathaa ||
The Gurmukh is imbued with love for the Lord’s Name.

ਨਾਨਕ ਗੁਰਮੁਖਿ ਖਸਮੁ ਪਛਾਤਾ ॥੩੭॥
Naanak Guramukh Khasam Pashhaathaa ||37||
O Nanak, the Gurmukh realizes his Lord and Master. ||37||

In the light of above proposed Gurmat understanding, I would humbly suggest to the Sikh Community to consider to incorporate Jap Ji Sahib, Anand Sahib and Banis of Laavan and Sidh Gost as the the morning Nit-nem routine.

Gurbani advices and guides us about Guru Gobind Singh Ji:-

ਜਿਨ ਪ੍ਰਭੁ ਜਾਤਾ ਸੁ ਸੋਭਾਵੰਤ ॥ ਸਗਲ ਸੰਸਾਰੁ ਉਧਰੈ ਤਿਨ ਮੰਤ ॥ (Raag Gauri M. 5, GGS. 28-22).
Jin Prabh Jaathaa S Sobhaavanth || Sagal Sansaar Oudhharai Thin Manth ||
Those who know God are glorious. The whole world is redeemed by their teachings.

Since Guru Gobind Singh Ji knew God/Waheguru, so his message is worth emulating as well.. However, while in doubt about the Authorship of Dasam Granth, Jaap Sahib, Savaiye Patshahi 10 and Kabiovach Benti Chaupai (of Dasam Granth) be kept aside just like bulk of other Gurbani and Bhagat Bani for additional reading and contemplation as Sadaran Paath Sahib.

I would urge members of Sangat to guide further on this subject so that a collective request can be made to the Sikh Supreme Authorities for amending the Sikh Rehat Maryada.

With Waheguru’s blessings and respectfully to Sangat in good faith. I do not intend to hurt anybody’s belief and sharda.

Kirpal Singh
Wellington, New Zealand


Guru Nanak’s Contribution to Philosophy

Guru Nanak Sahib has a message that does influence the Indian Philosophy provided the message is understood in its totality. We do not see much prominence being given to thoughts of Guru Nanak Sahib because of its simplicity. Scholars are normally digging in depth while ignoring the simple message, like the one given below by Guru Sahib:-.

Guru Nanak Sahib’s simple message is:-

ਕਰਿ ਕਰਤਾ ਤੂ ਏਕੋ ਜਾਣੁ ॥੭॥ (Raag Raamkali M. 1, GGS. 903).
Kar Karathaa Thoo Eaeko Jaan ||7||
Know that there is only One Creator of the creation. ||7||

ਨਾਨਕ ਨਾਮੁ ਮਿਲੈ ਵਡਿਆਈ ਏਦੂ ਉਪਰਿ ਕਰਮੁ ਨਹੀ ॥
Naanak Naam Milai Vaddiaaee Eaedhoo Oupar Karam Nehee ||
Nanak has obtained the glorious greatness of the Naam, the Name of the Lord. There is no action higher than this.

The message is so simple – it is just to remember Akalpurakh/Waheguru/Vahiguru always with full faith and trust to attract Divine Sohjee.

However, it is made complicated by our scholastic EGO (of Sikhs as well of non-Sikhs), which creates duality (dubida). Guru Ji’ prescription is straight forward:-

ਦੁਬਿਧਾ ਛੋਡਿ ਭਏ ਨਿਰੰਕਾਰੀ ॥ (Raag Dhanaasree M. 1, GGS. 685-14).
Dhubidhhaa Shhodd Bheae Nirankaaree ||
Forsaking duality, one becomes a devotee of the Formless Lord.

When the Sikhs will be able to raise an army of Sikhs without duality (Dubida), then the world will recognise the truthful message of Guru Nanak to mould and shape not only the Indian Philosophy but other philosophies as well. At present most of our scholars are scratching on the surface of Guru Nanak’s message without digesting and practising it.

All the Gurus, Bhagats and Mahapurakhs were drenched in Naam and were without duality. They all made a difference in their life time and left a Gurmat guideline in Guru Granth Sahib for us to explore vigorously with trust and faith (ਕਰਿ ਕਰਤਾ ਤੂ ਏਕੋ ਜਾਣੁ). It sounds easy but difficult to believe and more difficult to put in practice as long as a the last seed of duality is not removed – for which we need ‘Gurparsad’, which is prominently placed in Mool Mantar by Guru Nanak Sahib.

According to Gurbani, ‘Gurparsad’ is the main thrust in Guru Nanak’s message, which is duly endorsed by Guru Amar Das Ji:-

ਗੁਰ ਪਰਸਾਦੀ ਨਾਮੁ ਮਨਿ ਵਸਿਆ ਅਨਦਿਨੁ ਨਾਮੁ ਧਿਆਇਆ ॥(Raag Bilaaaval M. 3, GGS. 852-10).
Gur Parasaadhee Naam Man Vasiaa Anadhin Naam Dhhiaaeiaa ||
By Guru’s Grace, the Naam, the Name of the Lord, comes to dwell in his mind; night and day and as a result one meditates on the Naam.

Kirpal Singh
Wellington, New Zealand


ਕਰਤੇ ਕੈ ਕਰਣੈ ਨਾਹੀ ਸੁਮਾਰੁ ॥?


ਜੇ ਕੋ ਕਹੈ ਕਰੈ ਵੀਚਾਰੁ ॥ ਕਰਤੇ ਕੈ ਕਰਣੈ ਨਾਹੀ ਸੁਮਾਰੁ ॥ (Jap, Guru Nanak, GGS. 3-12)
Jae Ko Kehai Karai Veechaar || Karathae Kai Karanai Naahee Sumaar ||
No matter how much anyone tries to explain and describe them,The actions of the Creator cannot be counted.

According to Guru Nanak Sahib, the vastness of Creation of Waheguru is BEANT and is known to -“Eko/IKO AAP”:-

ਪੁਰਖਾਂ ਬਿਰਖਾਂ ਤੀਰਥਾਂ ਤਟਾਂ ਮੇਘਾਂ ਖੇਤਾਂਹ ॥ (Raag Asa M. 1, GGS. 467-3).
Purakhaan Birakhaan Theerathhaan Thattaan Maeghaan Khaethaanh ||
Men, trees, sacred shrines of pilgrimage, banks of sacred rivers, clouds, fields,

ਦੀਪਾਂ ਲੋਆਂ ਮੰਡਲਾਂ ਖੰਡਾਂ ਵਰਭੰਡਾਂਹ ॥
Dheepaan Loaaan Manddalaan Khanddaan Varabhanddaanh ||
Islands, continents, worlds, solar systems, and universes;

ਅੰਡਜ ਜੇਰਜ ਉਤਭੁਜਾਂ ਖਾਣੀ ਸੇਤਜਾਂਹ ॥
Anddaj Jaeraj Outhabhujaan Khaanee Saethajaanh ||
The four sources of creation – born of eggs, born of the womb, born of the earth and born of sweat;

ਸੋ ਮਿਤਿ ਜਾਣੈ ਨਾਨਕਾ ਸਰਾਂ ਮੇਰਾਂ ਜੰਤਾਹ ॥
So Mith Jaanai Naanakaa Saraan Maeraan Janthaah ||
Oceans, mountains, and all beings – O Nanak, He alone knows their condition.

ਨਾਨਕ ਜੰਤ ਉਪਾਇ ਕੈ ਸੰਮਾਲੇ ਸਭਨਾਹ ॥
Naanak Janth Oupaae Kai Sanmaalae Sabhanaah ||
O Nanak, having created the living beings, He cherishes them all.

ਜਿਨਿ ਕਰਤੈ ਕਰਣਾ ਕੀਆ ਚਿੰਤਾ ਭਿ ਕਰਣੀ ਤਾਹ ॥
Jin Karathai Karanaa Keeaa Chinthaa Bh Karanee Thaah ||
The Creator who created the creation, takes care of it as well.

ਸੋ ਕਰਤਾ ਚਿੰਤਾ ਕਰੇ ਜਿਨਿ ਉਪਾਇਆ ਜਗੁ ॥
So Karathaa Chinthaa Karae Jin Oupaaeiaa Jag ||
He, the Creator who formed the world, cares for it.

ਤਿਸੁ ਜੋਹਾਰੀ ਸੁਅਸਤਿ ਤਿਸੁ ਤਿਸੁ ਦੀਬਾਣੁ ਅਭਗੁ ॥
This Johaaree Suasath This This Dheebaan Abhag ||
Unto Him I bow and offer my reverence; His Royal Court is eternal.

ਨਾਨਕ ਸਚੇ ਨਾਮ ਬਿਨੁ ਕਿਆ ਟਿਕਾ ਕਿਆ ਤਗੁ ॥੧॥
Naanak Sachae Naam Bin Kiaa Ttikaa Kiaa Thag ||1||
O Nanak, without the True Name, of what use is the frontal mark of the Hindus, or their sacred thread? ||1||

Guru Nanak Sahib goes on to talk on the vastness and expense of Akalpurak/Waheguru in Jap Ji Sahib:-

ਅੰਤੁ ਨ ਸਿਫਤੀ ਕਹਣਿ ਨ ਅੰਤੁ ॥ (Jap Guru Nanak, GGS. 5-6).
Anth N Sifathee Kehan N Anth ||
Endless are His Praises, endless are those who speak them.

ਅੰਤੁ ਨ ਕਰਣੈ ਦੇਣਿ ਨ ਅੰਤੁ ॥
Anth N Karanai Dhaen N Anth ||
Endless are His Actions, endless are His Gifts.

ਅੰਤੁ ਨ ਵੇਖਣਿ ਸੁਣਣਿ ਨ ਅੰਤੁ ॥
Anth N Vaekhan Sunan N Anth ||
Endless is His Vision, endless is His Hearing.

ਅੰਤੁ ਨ ਜਾਪੈ ਕਿਆ ਮਨਿ ਮੰਤੁ ॥
Anth N Jaapai Kiaa Man Manth ||
His limits cannot be perceived. What is the Mystery of His Mind?

ਅੰਤੁ ਨ ਜਾਪੈ ਕੀਤਾ ਆਕਾਰੁ ॥
Anth N Jaapai Keethaa Aakaar ||
The limits of the created universe cannot be perceived..

ਅੰਤੁ ਨ ਜਾਪੈ ਪਾਰਾਵਾਰੁ ॥
Anth N Jaapai Paaraavaar ||
Its limits here and beyond cannot be perceived.

ਅੰਤ ਕਾਰਣਿ ਕੇਤੇ ਬਿਲਲਾਹਿ ॥
Anth Kaaran Kaethae Bilalaahi ||
Many struggle to know His limits,

ਤਾ ਕੇ ਅੰਤ ਨ ਪਾਏ ਜਾਹਿ ॥
Thaa Kae Anth N Paaeae Jaahi ||
But His limits cannot be found.

ਏਹੁ ਅੰਤੁ ਨ ਜਾਣੈ ਕੋਇ ॥
Eaehu Anth N Jaanai Koe ||
No one can know these limits.

ਬਹੁਤਾ ਕਹੀਐ ਬਹੁਤਾ ਹੋਇ ॥
Bahuthaa Keheeai Bahuthaa Hoe ||
The more you say about them, the more there still remains to be said.

ਵਡਾ ਸਾਹਿਬੁ ਊਚਾ ਥਾਉ ॥
Vaddaa Saahib Oochaa Thhaao ||
Great is the Master, High is His Heavenly Home.

ਊਚੇ ਉਪਰਿ ਊਚਾ ਨਾਉ ॥
Oochae Oupar Oochaa Naao ||
Highest of the High, above all is His Name.

ਏਵਡੁ ਊਚਾ ਹੋਵੈ ਕੋਇ ॥
Eaevadd Oochaa Hovai Koe ||
Only one as Great and as High as God

ਤਿਸੁ ਊਚੇ ਕਉ ਜਾਣੈ ਸੋਇ ॥
This Oochae Ko Jaanai Soe ||
Can know His Lofty and Exalted State.

ਜੇਵਡੁ ਆਪਿ ਜਾਣੈ ਆਪਿ ਆਪਿ ॥
Jaevadd Aap Jaanai Aap Aap ||
Only He Himself is that Great. He Himself knows Himself.

ਨਾਨਕ ਨਦਰੀ ਕਰਮੀ ਦਾਤਿ ॥੨੪॥
Naanak Nadharee Karamee Dhaath ||24||
O Nanak, by His Glance of Grace, He bestows His Blessings. ||24||

– ਆਪੇ ਭਾਂਡੇ ਸਾਜਿਅਨੁ ਆਪੇ ਪੂਰਣੁ ਦੇਇ ॥ (Raag Asa M. 1, GGS. 475-5).
Aapae Bhaanddae Saajian Aapae Pooran Dhaee ||
He Himself fashioned the vessel of the body, and He Himself fills it.

ਇਕਨ੍ਹ੍ਹੀ ਦੁਧੁ ਸਮਾਈਐ ਇਕਿ ਚੁਲ੍ਹ੍ਹੈ ਰਹਨ੍ਹ੍ਹਿ ਚੜੇ ॥
Eikanhee Dhudhh Samaaeeai Eik Chulhai Rehanih Charrae ||
Into some, milk is poured, while others remain on the fire.

ਇਕਿ ਨਿਹਾਲੀ ਪੈ ਸਵਨ੍ਹ੍ਹਿ ਇਕਿ ਉਪਰਿ ਰਹਨਿ ਖੜੇ ॥
Eik Nihaalee Pai Savanih Eik Oupar Rehan Kharrae ||
Some lie down and sleep on soft beds, while others remain watchful.

ਤਿਨ੍ਹ੍ਹਾ ਸਵਾਰੇ ਨਾਨਕਾ ਜਿਨ੍ਹ੍ਹ ਕਉ ਨਦਰਿ ਕਰੇ ॥੧॥
Thinhaa Savaarae Naanakaa Jinh Ko Nadhar Karae ||1||
He adorns those, O Nanak, upon whom He casts His Glance of Grace.. ||1||

According to Guru Nanak Sahib, Akalpurakh Waheguru is a self creator of Himself and His entire Creation (“Datta Karta Aap Toon (ਦਾਤਾ ਕਰਤਾ ਆਪਿ ਤੂੰ” ); and He resides in His Creation. The important point to note here is that ‘ਦਾਤਾ ਕਰਤਾ ਆਪਿ ਤੂੰ”. Waheguru is first Caretaker and then a Creator i.e.that He puts all the necessary instruments in place to look after His Creation before even creating the Creation:-

– ਆਪੀਨ੍ਹ੍ਹੈ ਆਪੁ ਸਾਜਿਓ ਆਪੀਨ੍ਹ੍ਹੈ ਰਚਿਓ ਨਾਉ ॥ ਦੁਯੀ ਕੁਦਰਤਿ ਸਾਜੀਐ ਕਰਿ ਆਸਣੁ ਡਿਠੋ ਚਾਉ ॥(Raag Asa M. 1, GGS. 463-4).
He Himself created Himself; He Himself assumed His Name. Secondly, He fashioned the creation; seated within the creation, He beholds it with delight.

ਦਾਤਾ ਕਰਤਾ ਆਪਿ ਤੂੰ ਤੁਸਿ ਦੇਵਹਿ ਕਰਹਿ ਪਸਾਉ ॥ ਤੂੰ ਜਾਣੋਈ ਸਭਸੈ ਦੇ ਲੈਸਹਿ ਜਿੰਦੁ ਕਵਾਉ ॥
You Yourself are the Giver and the Creator; by Your Pleasure, You bestow Your Mercy. You are the Knower of all; You give life, and take it away again with a word.

ਕਰਿ ਆਸਣੁ ਡਿਠੋ ਚਾਉ ॥੧॥ ਆਪੇ ਕਰਤਾ ਆਪਿ ਕਰਾਏ ਸਰਬ ਨਿਰੰਤਰਿ ਸੋਈ ॥੧॥ ਰਹਾਉ ॥
Seated within the creation, You behold it with delight. ||1||

Recognizing the above attributes of Waheguru, I wonder if we have any degree of Free Will or that we are simply instruments in hands of Divine Akalpurakh to perform in His play? Guru Nanak Sahib is votary of prevalence of Waheguru’s Will only.

– ਨਾਨਕ ਕਾਰ ਨ ਕਥਨੀ ਜਾਇ ॥ ਕੀਤਾ ਕਰਣਾ ਸਰਬ ਰਜਾਇ ॥੨॥ (Raag Asa M. 1, GGS. 463-12).
O Nanak, His actions cannot be described. Whatever He has done, or will do, is all by His Own Will. ||2||

According to Gurbani, Waheguru is all powerful and merciful and is beyond comprehension. However, the Divine awareness comes only on contemplating on Gur-Sabd and by removing one’s ego/houmai:-

– ਕਰਣ ਕਾਰਣ ਪ੍ਰਭੁ ਏਕੁ ਹੈ ਦੂਸਰ ਨਾਹੀ ਕੋਇ ॥ ਨਾਨਕ ਤਿਸੁ ਬਲਿਹਾਰਣੈ ਜਲਿ ਥਲਿ ਮਹੀਅਲਿ ਸੋਇ ॥੧॥ (Raag Gauri M. 5, GGS. 276-18).
God alone is the Doer of deeds – there is no other at all. O Nanak, I am a sacrifice to the One, who pervades the waters, the lands, the sky and all space. ||1||

– ਜੇ ਕੋ ਕਹੈ ਕਰੈ ਵੀਚਾਰੁ ॥ ਕਰਤੇ ਕੈ ਕਰਣੈ ਨਾਹੀ ਸੁਮਾਰੁ ॥ (Jap Guru Nanak Dev, GGS. 3-12).
No matter how much anyone tries to explain and describe them, The actions of the Creator cannot be counted.

– ਨਾ ਹਉ ਨਾ ਮੈ ਨਾ ਹਉ ਹੋਵਾ ਨਾਨਕ ਸਬਦੁ ਵੀਚਾਰਿ ॥੧॥ (Raag Maajh M. 1, GGS. 139-12).
I was not, I am not, and I will never be anything at all! O Nanak, I dwell only on the Word of the Sabd. ||1||

It is our egoism that builds a wall of ignorance and misguides us to assume the role as a doer/’karta’. The wall of ignorance created by Houmai/Ego can be removed by contemplating on Gurmat and it becomes clear that Waheguru is the DOER:-

– ਜੇ ਕੋ ਨਾਉ ਧਰਾਏ ਵਡਾ ਸਾਦ ਕਰੇ ਮਨਿ ਭਾਣੇ ॥ ਖਸਮੈ ਨਦਰੀ ਕੀੜਾ ਆਵੈ ਜੇਤੇ ਚੁਗੈ ਦਾਣੇ ॥ (Raag Asa M. 1, GGS. 360-15).
One may give himself a great name, and revel in the pleasures of the mind, But in the Eyes of the Lord and Master, he is just a worm, for all the corn that he eats.

ਮਰਿ ਮਰਿ ਜੀਵੈ ਤਾ ਕਿਛੁ ਪਾਏ ਨਾਨਕ ਨਾਮੁ ਵਖਾਣੇ ॥੩॥੫॥੩੯॥
Only one who dies to his ego while yet alive, obtains the blessings, O Nanak, by chanting the Lord’s Name. ||3||5||39||

– ਮੂਰਖ ਗਣਤ ਗਣਾਇ ਝਗੜਾ ਪਾਇਆ ॥ ਸਤਿਗੁਰ ਹਥਿ ਨਿਬੇੜੁ ਝਗੜੁ ਚੁਕਾਇਆ ॥ (Raag Maaajh M. 1, GGS. 139-18).
The fools try to account for their misdeeds, and argue uselessly. The judgement is in the Hands of the True Guru, who puts an end to the argument.

ਕਰਤਾ ਕਰੇ ਸੁ ਹੋਗੁ ਨ ਚਲੈ ਚਲਾਇਆ ॥੪॥
Whatever the Creator does, comes to pass. It cannot be changed by anyone’s efforts. ||4||

– ਸਦਾ ਸਦਾ ਤੂੰ ਏਕੁ ਹੈ ਤੁਧੁ ਦੂਜਾ ਖੇਲੁ ਰਚਾਇਆ ॥ ਹਉਮੈ ਗਰਬੁ ਉਪਾਇ ਕੈ ਲੋਭੁ ਅੰਤਰਿ ਜੰਤਾ ਪਾਇਆ ॥ (Raag Maajh M. 2, GGS. 139-5).
Forever and ever, You are the only One; You set the play of duality in motion. You created egotism and arrogant pride, and You placed greed within our beings.

ਜਿਉ ਭਾਵੈ ਤਿਉ ਰਖੁ ਤੂ ਸਭ ਕਰੇ ਤੇਰਾ ਕਰਾਇਆ ॥ ਇਕਨਾ ਬਖਸਹਿ ਮੇਲਿ ਲੈਹਿ ਗੁਰਮਤੀ ਤੁਧੈ ਲਾਇਆ ॥
Keep me as it pleases Your Will; everyone acts as You cause them to act. Some are forgiven, and merge with You; through the Guru’s Teachings, we are joined to You.

ਇਕਿ ਖੜੇ ਕਰਹਿ ਤੇਰੀ ਚਾਕਰੀ ਵਿਣੁ ਨਾਵੈ ਹੋਰੁ ਨ ਭਾਇਆ ॥ ਹੋਰੁ ਕਾਰ ਵੇਕਾਰ ਹੈ ਇਕਿ ਸਚੀ ਕਾਰੈ ਲਾਇਆ ॥
Some stand and serve You; without the Name, nothing else pleases them. Any other task would be worthless to them-You have enjoined them to Your True Service.

ਪੁਤੁ ਕਲਤੁ ਕੁਟੰਬੁ ਹੈ ਇਕਿ ਅਲਿਪਤੁ ਰਹੇ ਜੋ ਤੁਧੁ ਭਾਇਆ ॥ ਓਹਿ ਅੰਦਰਹੁ ਬਾਹਰਹੁ ਨਿਰਮਲੇ ਸਚੈ ਨਾਇ ਸਮਾਇਆ ॥੩॥
In the midst of children, spouse and relations, some still remain detached; they are pleasing to Your Will. Inwardly and outwardly, they are pure, and they are absorbed in the True Name. ||3||

Guru Ram Das Ji clearly brings out from his personal Anubhav/experience that the Divine Will prevails in all circumstances without any control of one’s own doing:-

– ਕੀਤਾ ਕਰਣਾ ਸਰਬ ਰਜਾਈ ਕਿਛੁ ਕੀਚੈ ਜੇ ਕਰਿ ਸਕੀਐ ॥ ਆਪਣਾ ਕੀਤਾ ਕਿਛੂ ਨ ਹੋਵੈ ਜਿਉ ਹਰਿ ਭਾਵੈ ਤਿਉ ਰਖੀਐ ॥੧॥(Raag Suhi M. 4, GGS. 736-3).
All that happens, and all that will happen, is by His Will. If we could do something by ourselves, we would. By ourselves, we cannot do anything at all. As it pleases the Lord, He preserves us. ||1||

ਮੇਰੇ ਹਰਿ ਜੀਉ ਸਭੁ ਕੋ ਤੇਰੈ ਵਸਿ ॥ ਅਸਾ ਜੋਰੁ ਨਾਹੀ ਜੇ ਕਿਛੁ ਕਰਿ ਹਮ ਸਾਕਹ ਜਿਉ ਭਾਵੈ ਤਿਵੈ ਬਖਸਿ ॥੧॥ ਰਹਾਉ ॥
O my Dear Lord, everything is in Your power. I have no power to do anything at all. As it pleases You, You forgive us. ||1||Pause||

ਸਭੁ ਜੀਉ ਪਿੰਡੁ ਦੀਆ ਤੁਧੁ ਆਪੇ ਤੁਧੁ ਆਪੇ ਕਾਰੈ ਲਾਇਆ ॥ ਜੇਹਾ ਤੂੰ ਹੁਕਮੁ ਕਰਹਿ ਤੇਹੇ ਕੋ ਕਰਮ ਕਮਾਵੈ ਜੇਹਾ ਤੁਧੁ ਧੁਰਿ ਲਿਖਿ ਪਾਇਆ ॥੨॥
You Yourself bless us with soul, body and everything. You Yourself cause us to act. As You issue Your Commands, so do we act, according to our pre-ordained destiny. ||2||

ਪੰਚ ਤਤੁ ਕਰਿ ਤੁਧੁ ਸ੍ਰਿਸਟਿ ਸਭ ਸਾਜੀ ਕੋਈ ਛੇਵਾ ਕਰਿਉ ਜੇ ਕਿਛੁ ਕੀਤਾ ਹੋਵੈ ॥ ਇਕਨਾ ਸਤਿਗੁਰੁ ਮੇਲਿ ਤੂੰ ਬੁਝਾਵਹਿ ਇਕਿ ਮਨਮੁਖਿ ਕਰਹਿ ਸਿ ਰੋਵੈ ॥੩॥
You created the entire Universe out of the five elements; if anyone can create a sixth, let him. You unite some with the True Guru, and cause them to understand, while others, the self-willed manmukhs, do their deeds and cry out in pain. ||3||

ਹਰਿ ਕੀ ਵਡਿਆਈ ਹਉ ਆਖਿ ਨ ਸਾਕਾ ਹਉ ਮੂਰਖੁ ਮੁਗਧੁ ਨੀਚਾਣੁ ॥ ਜਨ ਨਾਨਕ ਕਉ ਹਰਿ ਬਖਸਿ ਲੈ ਮੇਰੇ ਸੁਆਮੀ ਸਰਣਾਗਤਿ ਪਇਆ ਅਜਾਣੁ ॥੪॥੪॥੧੫॥੨੪॥
I cannot describe the glorious greatness of the Lord; I am foolish, thoughtless, idiotic and lowly. Please, forgive servant Nanak, O my Lord and Master; I am ignorant, but I have entered Your Sanctuary. ||4||4||15||24||

Guru Nanak Sahib highlights the Characteristics of Karta in the following verse:-

– ਨਾਨਕ ਮਾਇਆ ਕਰਮ ਬਿਰਖੁ ਫਲ ਅੰਮ੍ਰਿਤ ਫਲ ਵਿਸੁ ॥ ਸਭ ਕਾਰਣ ਕਰਤਾ ਕਰੇ ਜਿਸੁ ਖਵਾਲੇ ਤਿਸੁ ॥੧॥ (raag Malar M. 1, GGS. 1290-14).
O Nanak, the tree of actions done in Maya yields ambrosial fruit and poisonous fruit. The Creator does all deeds; we eat the fruits as He ordains. ||1||

Guru Angad Dev Ji reinforces further the Gurmat Philosophy of Guru Nanak Sahib in his Gurbani the commands of the Karta hold in all circumstances:-

– ਸਿਰਿ ਸਿਰਿ ਹੋਇ ਨਿਬੇੜੁ ਹੁਕਮਿ ਚਲਾਇਆ ॥ ਤੇਰੈ ਹਥਿ ਨਿਬੇੜੁ ਤੂਹੈ ਮਨਿ ਭਾਇਆ ॥ (Raag Malar M. 2, GGS. 1290-17).
He judges each and every being; by the Hukam of His Command, He leads us on. Justice is in Your Hands, O Lord; You are pleasing to my mind.

ਕਾਲੁ ਚਲਾਏ ਬੰਨਿ ਕੋਇ ਨ ਰਖਸੀ ॥ ਜਰੁ ਜਰਵਾਣਾ ਕੰਨ੍ਹ੍ਹਿ ਚੜਿਆ ਨਚਸੀ ॥
The mortal is bound and gagged by Death and lead away; no one can rescue him. Old age, the tyrant, dances on the mortal’s shoulders.

ਸਤਿਗੁਰੁ ਬੋਹਿਥੁ ਬੇੜੁ ਸਚਾ ਰਖਸੀ ॥ ਅਗਨਿ ਭਖੈ ਭੜਹਾੜੁ ਅਨਦਿਨੁ ਭਖਸੀ ॥
So climb aboard the boat of the True Guru, and the True Lord will rescue you. The fire of desire burns like an oven, consuming mortals night and day.

ਫਾਥਾ ਚੁਗੈ ਚੋਗ ਹੁਕਮੀ ਛੁਟਸੀ ॥ ਕਰਤਾ ਕਰੇ ਸੁ ਹੋਗੁ ਕੂੜੁ ਨਿਖੁਟਸੀ ॥੨੬॥
Like trapped birds, the mortals peck at the corn; only through the Lord’s Command will they find release. Whatever the Creator does, comes to pass; falsehood shall fail in the end. ||26||

– ਕਾਚੇ ਭਾਡੇ ਸਾਜਿ ਨਿਵਾਜੇ ਅੰਤਰਿ ਜੋਤਿ ਸਮਾਈ ॥ (Raag Raamkali M. 5, GGS. 882-18).
He creates and adorns the earthen vessels; He infuses His Light within them.

ਜੈਸਾ ਲਿਖਤੁ ਲਿਖਿਆ ਧੁਰਿ ਕਰਤੈ ਹਮ ਤੈਸੀ ਕਿਰਤਿ ਕਮਾਈ ॥੨॥
As is the destiny pre-ordained by the Creator, so are the deeds we do. ||2||.

– ਜਬ ਕਛੁ ਨ ਸੀਓ ਤਬ ਕਿਆ ਕਰਤਾ ਕਵਨ ਕਰਮ ਕਰਿ ਆਇਆ ॥ ਅਪਨਾ ਖੇਲੁ ਆਪਿ ਕਰਿ ਦੇਖੈ ਠਾਕੁਰਿ ਰਚਨੁ ਰਚਾਇਆ ॥੧॥(Raag Suhi M. 5, GGS. 748-14).
When nothing existed, what deeds were being done? And what karma caused anyone to be born at all? The Lord Himself set His play in motion, and He Himself beholds it. He created the Creation. ||1||

ਮੇਰੇ ਰਾਮ ਰਾਇ ਮੁਝ ਤੇ ਕਛੂ ਨ ਹੋਈ ॥ ਆਪੇ ਕਰਤਾ ਆਪਿ ਕਰਾਏ ਸਰਬ ਨਿਰੰਤਰਿ ਸੋਈ ॥੧॥ ਰਹਾਉ ॥
O my Sovereign Lord, I cannot do anything at all by myself. He Himself is the Creator, He Himself is the Cause. He is pervading deep within all. ||1||Pause||

ਗਣਤੀ ਗਣੀ ਨ ਛੂਟੈ ਕਤਹੂ ਕਾਚੀ ਦੇਹ ਇਆਣੀ ॥ ਕ੍ਰਿਪਾ ਕਰਹੁ ਪ੍ਰਭ ਕਰਣੈਹਾਰੇ ਤੇਰੀ ਬਖਸ ਨਿਰਾਲੀ ॥੨॥
If my account were to be judged, I would never be saved. My body is transitory and ignorant. Take pity upon me, O Creator Lord God; Your Forgiving Grace is singular and unique. ||2||

ਜੀਅ ਜੰਤ ਸਭ ਤੇਰੇ ਕੀਤੇ ਘਟਿ ਘਟਿ ਤੁਹੀ ਧਿਆਈਐ ॥ ਤੇਰੀ ਗਤਿ ਮਿਤਿ ਤੂਹੈ ਜਾਣਹਿ ਕੁਦਰਤਿ ਕੀਮ ਨ ਪਾਈਐ ॥੩॥
You created all beings and creatures. Each and every heart meditates on You. Your condition and expanse are known only to You; the value of Your creative omnipotence cannot be estimated. ||3||

ਨਿਰਗੁਣੁ ਮੁਗਧੁ ਅਜਾਣੁ ਅਗਿਆਨੀ ਕਰਮ ਧਰਮ ਨਹੀ ਜਾਣਾ ॥ ਦਇਆ ਕਰਹੁ ਨਾਨਕੁ ਗੁਣ ਗਾਵੈ ਮਿਠਾ ਲਗੈ ਤੇਰਾ ਭਾਣਾ ॥੪॥੬॥੫੩॥
I am worthless, foolish, thoughtless and ignorant. I know nothing about good actions and righteous living. Take pity on Nanak, that he may sing Your Glorious Praises; and that Your Will may seem sweet to him. ||4||6||53||

Guru Amardas Ji highlights the doer role of Karta as His Hukam in Anand Sahib.Strictly speaking the entire Bani in the Guru Granth Sahib depicts the Hukam of Waheguru. In order to understand the Hukam, Guru Amar Das Ji has indicated the direction/procedure in the Anand Sahib:-

– ਹੁਕਮੁ ਵਰਤਾਏ ਆਪਿ ਵੇਖੈ ਗੁਰਮੁਖਿ ਕਿਸੈ ਬੁਝਾਏ ॥ ਤੋੜੇ ਬੰਧਨ ਹੋਵੈ ਮੁਕਤੁ ਸਬਦੁ ਮੰਨਿ ਵਸਾਏ ॥ (Raag Raamkalee M. 3, GGS.920).

ਗੁਰਮੁਖਿ ਜਿਸ ਨੋ ਆਪਿ ਕਰੇ ਸੁ ਹੋਵੈ ਏਕਸ ਸਿਉ ਲਿਵ ਲਾਏ ॥ ਕਹੈ ਨਾਨਕੁ ਆਪਿ ਕਰਤਾ ਆਪੇ ਹੁਕਮੁ ਬੁਝਾਏ ॥੨੬॥

Guru Arjan Dev Ji also emphasises on Divine Hukam in his Bani against any control of our own:-

– ਮਾਰੈ ਰਾਖੈ ਏਕੋ ਆਪਿ ॥ ਮਾਨੁਖ ਕੈ ਕਿਛੁ ਨਾਹੀ ਹਾਥਿ ॥ (Raag Gauri M. 5, GGS. 281-4).
The One Lord Himself destroys and also preserves. Nothing at all is in the hands of mortal beings.

ਤਿਸ ਕਾ ਹੁਕਮੁ ਬੂਝਿ ਸੁਖੁ ਹੋਇ ॥ ਤਿਸ ਕਾ ਨਾਮੁ ਰਖੁ ਕੰਠਿ ਪਰੋਇ ॥
Understanding His Order, there is peace.. So take His Name, and wear it as your necklace.

ਸਿਮਰਿ ਸਿਮਰਿ ਸਿਮਰਿ ਪ੍ਰਭੁ ਸੋਇ ॥ ਨਾਨਕ ਬਿਘਨੁ ਨ ਲਾਗੈ ਕੋਇ ॥੧॥
Remember, remember, remember God in meditation. O Nanak, no obstacle shall stand in your way. ||1||

– ਜਿਉ ਜਿਉ ਤੇਰਾ ਹੁਕਮੁ ਤਿਵੈ ਤਿਉ ਹੋਵਣਾ ॥ ਜਹ ਜਹ ਰਖਹਿ ਆਪਿ ਤਹ ਜਾਇ ਖੜੋਵਣਾ ॥ (Raag Goojree M. 5, GGS. 523-4).
As is the Hukam of Your Command, so do things happen. Wherever You keep me, there I go and stand.

ਨਾਮ ਤੇਰੈ ਕੈ ਰੰਗਿ ਦੁਰਮਤਿ ਧੋਵਣਾ ॥ ਜਪਿ ਜਪਿ ਤੁਧੁ ਨਿਰੰਕਾਰ ਭਰਮੁ ਭਉ ਖੋਵਣਾ ॥
With the Love of Your Name, I wash away my evil-mindedness. By continually meditating on You, O Formless Lord, my doubts and fears are dispelled.

ਜੋ ਤੇਰੈ ਰੰਗਿ ਰਤੇ ਸੇ ਜੋਨਿ ਨ ਜੋਵਣਾ ॥ ਅੰਤਰਿ ਬਾਹਰਿ ਇਕੁ ਨੈਣ ਅਲੋਵਣਾ ॥
Those who are attuned to Your Love, shall not be trapped in reincarnation. Inwardly and outwardly, they behold the One Lord with their eyes.

ਜਿਨ੍ਹ੍ਹੀ ਪਛਾਤਾ ਹੁਕਮੁ ਤਿਨ੍ਹ੍ਹ ਕਦੇ ਨ ਰੋਵਣਾ ॥ ਨਾਉ ਨਾਨਕ ਬਖਸੀਸ ਮਨ ਮਾਹਿ ਪਰੋਵਣਾ ॥੧੮॥
Those who recognize the Lord’s Command never weep. O Nanak, they are blessed with the gift of the Name, woven into the fabric of their minds. ||18||

Guru Nanak Sahib sums up beautifully the Play of Waheguru in the following verses of Gurbani:-

ਜੈਸੇ ਹਰਹਟ ਕੀ ਮਾਲਾ ਟਿੰਡ ਲਗਤ ਹੈ ਇਕ ਸਖਨੀ ਹੋਰ ਫੇਰ ਭਰੀਅਤ ਹੈ ॥ (Raag Parbhati M. 1, GGS. 1329-12).
The buckets on the chain of the Persian wheel rotate; one empties out to fill another.

ਤੈਸੋ ਹੀ ਇਹੁ ਖੇਲੁ ਖਸਮ ਕਾ ਜਿਉ ਉਸ ਕੀ ਵਡਿਆਈ ॥੨॥
This is just like the Play of our Lord and Master; such is His Glorious Greatness. ||2||

Kabir Ji throws light on the creation of Universe:-

ਗੁਰ ਚਰਣ ਲਾਗਿ ਹਮ ਬਿਨਵਤਾ ਪੂਛਤ ਕਹ ਜੀਉ ਪਾਇਆ ॥ (Raag Asa Bhagat Kabir, GGS. 475-14).
Gur Charan Laag Ham Binavathaa Pooshhath Keh Jeeo Paaeiaa ||
Falling at the Feet of the Guru, I pray, and ask Him, “”Why was man created?

ਕਵਨ ਕਾਜਿ ਜਗੁ ਉਪਜੈ ਬਿਨਸੈ ਕਹਹੁ ਮੋਹਿ ਸਮਝਾਇਆ ॥੧॥
Kavan Kaaj Jag Oupajai Binasai Kehahu Mohi Samajhaaeiaa ||1||
What deeds cause the world to come into being, and be destroyed? Tell me, that I may understand.””||1||

ਦੇਵ ਕਰਹੁ ਦਇਆ ਮੋਹਿ ਮਾਰਗਿ ਲਾਵਹੁ ਜਿਤੁ ਭੈ ਬੰਧਨ ਤੂਟੈ ॥
Dhaev Karahu Dhaeiaa Mohi Maarag Laavahu Jith Bhai Bandhhan Thoottai ||
O Divine Guru, please, show Mercy to me, and place me on the right path, by which the bonds of fear may be cut away.

ਜਨਮ ਮਰਨ ਦੁਖ ਫੇੜ ਕਰਮ ਸੁਖ ਜੀਅ ਜਨਮ ਤੇ ਛੂਟੈ ॥੧॥ ਰਹਾਉ ॥
Janam Maran Dhukh Faerr Karam Sukh Jeea Janam Thae Shhoottai ||1|| Rehaao ||
The pains of birth and death come from past actions and karma; peace comes when the soul finds release from reincarnation. ||1||Pause||

ਮਾਇਆ ਫਾਸ ਬੰਧ ਨਹੀ ਫਾਰੈ ਅਰੁ ਮਨ ਸੁੰਨਿ ਨ ਲੂਕੇ ॥
Maaeiaa Faas Bandhh Nehee Faarai Ar Man Sunn N Lookae ||
The mortal does not break free from the bonds of the noose of Maya, and he does not seek the shelter of the profound, absolute Lord.

ਆਪਾ ਪਦੁ ਨਿਰਬਾਣੁ ਨ ਚੀਨ੍ਹ੍ਹਿਆ ਇਨ ਬਿਧਿ ਅਭਿਉ ਨ ਚੂਕੇ ॥੨॥
Aapaa Padh Nirabaan N Cheenihaaa Ein Bidhh Abhio N Chookae ||2||
He does not realize the dignity of the self, and Nirvaanaa; because of this, his doubt does not depart. ||2||

ਕਹੀ ਨ ਉਪਜੈ ਉਪਜੀ ਜਾਣੈ ਭਾਵ ਅਭਾਵ ਬਿਹੂਣਾ ॥
Kehee N Oupajai Oupajee Jaanai Bhaav Abhaav Bihoonaa ||
The soul is not born, even though he thinks it is born; it is free from birth and death.

ਉਦੈ ਅਸਤ ਕੀ ਮਨ ਬੁਧਿ ਨਾਸੀ ਤਉ ਸਦਾ ਸਹਜਿ ਲਿਵ ਲੀਣਾ ॥੩॥
Oudhai Asath Kee Man Budhh Naasee Tho Sadhaa Sehaj Liv Leenaa ||3||
When the mortal gives up his ideas of birth and death, he remains constantly absorbed in the Lord’s Love. ||3||

ਜਿਉ ਪ੍ਰਤਿਬਿੰਬੁ ਬਿੰਬ ਕਉ ਮਿਲੀ ਹੈ ਉਦਕ ਕੁੰਭੁ ਬਿਗਰਾਨਾ ॥
Jio Prathibinb Binb Ko Milee Hai Oudhak Kunbh Bigaraanaa ||
As the reflection of an object blends in the water when the pitcher is broken,

ਕਹੁ ਕਬੀਰ ਐਸਾ ਗੁਣ ਭ੍ਰਮੁ ਭਾਗਾ ਤਉ ਮਨੁ ਸੁੰਨਿ ਸਮਾਨਾਂ ॥੪॥੧॥
Kahu Kabeer Aisaa Gun Bhram Bhaagaa Tho Man Sunn Samaanaan ||4||1||
Says Kabeer, just so virtue dispels doubt, and then the soul is absorbed in the profound, absolute Lord. ||4||1||

– ਜਿਤੁ ਕੋ ਲਾਇਆ ਤਿਤ ਹੀ ਲਾਗਾ ਤੈਸੇ ਕਰਮ ਕਮਾਵੈ ॥ (Raag Asa Bhagat Kabir, GGS. 476-5).
Jith Ko Laaeiaa Thith Hee Laagaa Thaisae Karam Kamaavai ||
He is attached to that, to which the Lord has attached him, and he acts accordingly.

ਕਹੁ ਕਬੀਰ ਜਿਸੁ ਸਤਿਗੁਰੁ ਭੇਟੈ ਪੁਨਰਪਿ ਜਨਮਿ ਨ ਆਵੈ ॥੪॥੨॥
Kahu Kabeer Jis Sathigur Bhaettai Punarap Janam N Aavai ||4||2||
Says Kabeer, one who meets the True Guru, is not reincarnated again. ||4||2||

Guru Nanak Dev Ji gives gratitude to Akalpurak/Waheguru for imparting Divine Sohjee:-

ਬਲਿਹਾਰੀ ਗੁਰ ਆਪਣੇ ਦਿਉਹਾੜੀ ਸਦ ਵਾਰ ॥ (Raag Asa M.1, GGS. 462-19).
Balihaaree Gur Aapanae Dhiouhaarree Sadh Vaar ||
A hundred times a day, I am a sacrifice to my Guru;

ਜਿਨਿ ਮਾਣਸ ਤੇ ਦੇਵਤੇ ਕੀਏ ਕਰਤ ਨ ਲਾਗੀ ਵਾਰ ॥੧॥
Jin Maanas Thae Dhaevathae Keeeae Karath N Laagee Vaar ||1||
He made angels out of men, without delay. ||1||

Guru Nanak Sahib and Guru Angad Dev Ji guide further:-

ਕਿਸ ਨੋ ਕਹੀਐ ਨਾਨਕਾ ਕਿਸ ਨੋ ਕਰਤਾ ਦੇਇ ॥ (Raag Sarang M. 1, GGS. 1241-10).
Kis No Keheeai Naanakaa Kis No Karathaa Dhaee ||
What can be said, O Nanak? Who is blessed by the Creator?

ਹੁਕਮਿ ਰਹਾਏ ਆਪਣੈ ਮੂਰਖੁ ਆਪੁ ਗਣੇਇ ॥੧॥
Hukam Rehaaeae Aapanai Moorakh Aap Ganaee ||1||
God keeps all under His Command, but the fool shows off himself. ||1||

– ਆਪੇ ਜਾਣੈ ਕਰੇ ਆਪਿ ਆਪੇ ਆਣੈ ਰਾਸਿ ॥ (Raag Maaroo M. 2, GGS. 1093-9)
Aapae Jaanai Karae Aap Aapae Aanai Raas ||
He Himself knows, He Himself acts, and He Himself does it right.

ਤਿਸੈ ਅਗੈ ਨਾਨਕਾ ਖਲਿਇ ਕੀਚੈ ਅਰਦਾਸਿ ॥੧॥
Thisai Agai Naanakaa Khalie Keechai Aradhaas ||1||
So stand before Him, O Nanak, and offer your prayers. ||1||

Dr. Devinder Sikh Chahal’s words echo that “ੴ ” of Guru Nanak Dev Ji is
“Iko/EKo Beant”

Kirpal Singh

Wellington, New zealand



War and Peace: A Sikhi Perspective

Sikhi does not promote war of any type arising out of differing of opinions (to put down others) or for any acquisition of others’ belongings or expansion of one’s borders etc:-

– ਨਾ ਕੋ ਬੈਰੀ ਨਹੀ ਬਿਗਾਨਾ ਸਗਲ ਸੰਗਿ ਹਮ ਕਉ ਬਨਿ ਆਈ ॥੧॥ (Raag Kaanrhaa M. 5, GGS. 1299-13).
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||…….

ਸਭ ਮਹਿ ਰਵਿ ਰਹਿਆ ਪ੍ਰਭੁ ਏਕੈ ਪੇਖਿ ਪੇਖਿ ਨਾਨਕ ਬਿਗਸਾਈ ॥੩॥੮॥
Sabh Mehi Rav Rehiaa Prabh Eaekai Paekh Paekh Naanak Bigasaaee ||3||8||
The One God is pervading in all. Gazing upon Him, beholding Him, Nanak blossoms forth in happiness. ||3||8||

Gurmat (PIRI) supports and directs resolutions of conflict through MIRI – an advocacy spirit filled with a balanced professionalism approach to resolve conflicting issues or view points. Use of force is a long long…..and long last resort when every persuasive effort fails to bring about amicable resolve. And that too not for territorial gains to boost one’s ego but to practice and spread awareness of Gurmat in such adverse situations.

MIRI is misunderstood as a Militant preparedness. It is rather a power/strength accumulated on becoming Humble (‘aaps ko jo jane neecha so ganei sab te oocha’ – M.5 in Sukhmani Sahib). There is no conflict which cannot be peacefully resolved if the Warring parties have Gurmat Sohjee (Divine Guidance).

The only War promoted in Sikhi on daily basis is directed towards oneself in getting rid of Dubidha/Houmai (personal EGO) in order to merge with Ultimate Reality to gain Divine Dib-Drisht of Akalpurakh/Waheguru as the goal of a Sikh filled with composure and optimism (Chardi Kalaa):-

Gurbani directs a Purpose Driven Life of a Sikh as:-

ਭਈ ਪਰਾਪਤਿ ਮਾਨੁਖ ਦੇਹੁਰੀਆ ॥ ਗੋਬਿੰਦ ਮਿਲਣ ਕੀ ਇਹ ਤੇਰੀ ਬਰੀਆ ॥ (Raag Asa, M. 5, GGS. 12-6).
This human body has been given to you. This is your chance to meet the Lord of the Universe……..

ਜਨਮੁ ਬ੍ਰਿਥਾ ਜਾਤ ਰੰਗਿ ਮਾਇਆ ਕੈ ॥੧॥ ਰਹਾਉ ॥
You are squandering this life uselessly in the love of Maya. ||1||Pause||

– ਫਰੀਦਾ ਰਾਤੀ ਵਡੀਆਂ ਧੁਖਿ ਧੁਖਿ ਉਠਨਿ ਪਾਸ ॥ SAlok Baba Sheikh Farid, GGS. 1378-19).
Fareed, the nights are long, and my sides are aching in pain.

ਧਿਗੁ ਤਿਨ੍ਹ੍ਹਾ ਦਾ ਜੀਵਿਆ ਜਿਨਾ ਵਿਡਾਣੀ ਆਸ ॥੨੧॥
Cursed are the lives of those who place their hopes in others. ||21||

ਵਿਡਾਣੀ ਆਸ (Dubida/Duality) – is the hindrance in life and gives rise to conflicts within us causing hatred and enmity for others.

Guru Nanak Dev Ji unfolds the goal of human-life in giving up one’s self-hood:-

ਆਪੁ ਗਵਾਈਐ ਤਾ ਸਹੁ ਪਾਈਐ ਅਉਰੁ ਕੈਸੀ ਚਤੁਰਾਈ ॥ (Raag Tilang, M.1, GGS. 722-13).
Give up your selfhood/ego/houmai, and so obtain your Husband Lord/Waheguru; no other clever tricks are of any use?

‘ਸਹੁ ਪਾਈਐ’ – is an awastha where one gets all happiness and professional satisfaction. It belongs to an area of Trust and Faith where one dissolves oneself completely in Gurmat rather than looking for so called ‘Free/Independent Thinking’ as being currently propagated by some individuals.

Please refer to the life story of Bhai Jetha Ji who rose to Gurudom (Guru Ram Das JI) with humble background without any formal education or attendance of an academy (some boasts on their academic credentials or training in a Defense Academy or for awards of bravery in Wars/Conflicts?). Guru Ji gives his personal spiritual experience as:-

– ਗੁਰਮੁਖਿ ਸੇਵਾ ਘਾਲ ਜਿਨਿ ਘਾਲੀ ॥ ਤਿਸੁ ਘੜੀਐ ਸਬਦੁ ਸਚੀ ਟਕਸਾਲੀ ॥੨॥ (Raag Bhairo, M. 4, GGS. 1134-11).
Whoever, as Gurmukh, serves and works hard, Is molded and shaped in the true mint of the Shabad, the Word of God. ||2||

Guru Nanak Sahib’s advice is handy:-

ਰੈਣਿ ਗਵਾਈ ਸੋਇ ਕੈ ਦਿਵਸੁ ਗਵਾਇਆ ਖਾਇ ॥ (Raag Gauri Bairaagan, M. 1, GGS.
The nights are wasted sleeping, and the days are wasted eating.

ਹੀਰੇ ਜੈਸਾ ਜਨਮੁ ਹੈ ਕਉਡੀ ਬਦਲੇ ਜਾਇ ॥੧॥
Human life is such a precious jewel, but it is being lost in exchange for a mere shell. ||1||

ਨਾਮੁ ਨ ਜਾਨਿਆ ਰਾਮ ਕਾ ॥
You do not know the Name of the Lord.

ਮੂੜੇ ਫਿਰਿ ਪਾਛੈ ਪਛੁਤਾਹਿ ਰੇ ॥੧॥ ਰਹਾਉ ॥
You fool – you shall regret and repent in the end! ||1||Pause||

A ‘Gurmat Indicator’ on war-footing is to understand ONESELF:

ਸੋ ਬਉਰਾ ਜੋ ਆਪੁ ਨ ਪਛਾਨੈ ॥ (Raag Bilaaval, Bhagat Kabir, GGS. 855-15).
He alone is insane, who does not understand himself.

ਆਪੁ ਪਛਾਨੈ ਤ ਏਕੈ ਜਾਨੈ ॥੪॥
When he understands himself, then he knows the One Lord. ||4||

ਆਪੁ ਪਛਾਨੈ – is the most difficult part as it ironically involves giving up oneself completely.

According to Gurbani when one understands oneself one finds oneself so insignificant that one is forced to give up one’s houmai or ego completely.

According to Guru Arjan Dev Ji, at this awastha one comes to realize Waheguru – a purpose of the life of a Gursikh:-

ਆਵਾ ਗਵਨੁ ਮਿਟੈ ਪ੍ਰਭ ਸੇਵ ॥ (Raag Gauri, M. 5, GGS. 288-13).
Coming and going in reincarnation is ended by serving God.

ਆਪੁ ਤਿਆਗਿ ਸਰਨਿ ਗੁਰਦੇਵ ॥
Give up your selfishness and conceit, and land in the Sanctuary of the Divine Guru.

ਆਪੁ ਤਿਆਗਿ ਸਰਨਿ ਗੁਰਦੇਵ – leads to the following:-

ਇਉ ਰਤਨ ਜਨਮ ਕਾ ਹੋਇ ਉਧਾਰੁ ॥
Thus the jewel of this human life is saved.

One needs to dip oneself in Gurbani:-

ਹਰਿ ਹਰਿ ਸਿਮਰਿ ਪ੍ਰਾਨ ਆਧਾਰੁ ॥
Remember the Lord, Har, Har, the Support of the breath of life.

Gurbani further says, there are no other ways to meet the purpose of life:-

ਅਨਿਕ ਉਪਾਵ ਨ ਛੂਟਨਹਾਰੇ ॥
By all sorts of efforts, people are not saved

ਸਿੰਮ੍ਰਿਤਿ ਸਾਸਤ ਬੇਦ ਬੀਚਾਰੇ ॥
Not by studying the Simritees, the Shaastras or the Vedas.

ਹਰਿ ਕੀ ਭਗਤਿ ਕਰਹੁ ਮਨੁ ਲਾਇ ॥
Worship the Lord with whole-hearted devotion.

ਮਨਿ ਬੰਛਤ ਨਾਨਕ ਫਲ ਪਾਇ ॥੪॥
O Nanak, you shall obtain the fruits of your mind’s desire. ||4||

For me, the Sikhi truths are like 2+2=4 – absolutely in practical terms and non-dogmatic in approach.

However, nothing works without Waheguru’s nadr/kirpa/grace (Gurparsad). This is my personal Waheguru-led experience in life. One can be a scholar and veechardhari of Sikhia of Guru but the Nadr is necessary to come to grip with the Truths in Gurbani with full faith and trust and to advance to the next step of experiencing the Truths with experiments in life.

ਸਿਖੀ ਸਿਖਿਆ ਗੁਰ ਵੀਚਾਰਿ ॥ਨਦਰੀ ਕਰਮਿ ਲਘਾਏ ਪਾਰਿ ॥ (Raag Asa M. 1, GGS. 465-10).
Sikhee Sikhiaa Gur Veechaar ||Nadharee Karam Laghaaeae Paar ||
Contemplating the Guru, I have been taught these teachings;Granting His Grace, He carries His servants across.

A Sikh is always driven by Waheguru and follows Gumat-path as His anonymous agent under the umbrella of Naam:-

ਸੇਵਾ ਕਰਤ ਹੋਇ ਨਿਹਕਾਮੀ ॥ਤਿਸ ਕਉ ਹੋਤ ਪਰਾਪਤਿ ਸੁਆਮੀ ॥ (Raag Gauri M.5, GGS. 286-19).
Saevaa Karath Hoe Nihakaamee ||This Ko Hoth Paraapath Suaamee ||One who performs selfless service, without thought of reward, Shall attain his Lord and Master.

The State of “ਹੋਤ ਪਰਾਪਤਿ ਸੁਆਮੀ” makes the Sikh Naami (full of blissful divine Sohjee – budh-bibek) and ‘Par-upkari’ (at the noble service of others).

An ideal Sikh of Sikh Guru is Naami, creative and Par-Upkari and not a Warmonger.

All the Sikh Gurus, Bhagats, Mahapurakhs, Gurmukhs enjoyed PEACE/ANAND and were votaries of Peace as they were filled with Naam and became one with Akalpurakh/Waheguru, which lead them to become Creative and Par-Upkari for the Humanity:-

ਅਨੰਦੁ ਭਇਆ ਮੇਰੀ ਮਾਏ ਸਤਿਗੁਰੂ ਮੈ ਪਾਇਆ ॥ (Raag Raamkali M. 3, GGS. 917-2).
Anandh Bhaeiaa Maeree Maaeae Sathiguroo Mai Paaeiaa ||
I am in ecstasy, O my mother, for I have found my True Guru.

ਸਤਿਗੁਰੁ ਤ ਪਾਇਆ ਸਹਜ ਸੇਤੀ ਮਨਿ ਵਜੀਆ ਵਾਧਾਈਆ ॥
Sathigur Th Paaeiaa Sehaj Saethee Man Vajeeaa Vaadhhaaeeaa ||
I have found the True Guru, with intuitive ease, and my mind vibrates with the music of bliss.

Guru Nanak Sahib’s advice, if heeded, can bring about Peace in the World:-

ਮੁਕਾਮੁ ਕਰਿ ਘਰਿ ਬੈਸਣਾ ਨਿਤ ਚਲਣੈ ਕੀ ਧੋਖ ॥(Srirag M.1, GGS. 64-4).
Mukaam Kar Ghar Baisanaa Nith Chalanai Kee Dhhokh ||
They have made this their resting place and they sit at home, but the urge to depart is always there.

ਮੁਕਾਮੁ ਤਾ ਪਰੁ ਜਾਣੀਐ ਜਾ ਰਹੈ ਨਿਹਚਲੁ ਲੋਕ ॥੧॥
Mukaam Thaa Par Jaaneeai Jaa Rehai Nihachal Lok ||1||
This would be known as a lasting place of rest, only if they were to remain stable and unchanging. ||1||

ਦੁਨੀਆ ਕੈਸਿ ਮੁਕਾਮੇ ॥ ?
Dhuneeaa Kais Mukaamae ||
What sort of a resting place is this world?

ਕਰਿ ਸਿਦਕੁ ਕਰਣੀ ਖਰਚੁ ਬਾਧਹੁ ਲਾਗਿ ਰਹੁ ਨਾਮੇ ॥੧॥ ਰਹਾਉ ॥
Kar Sidhak Karanee Kharach Baadhhahu Laag Rahu Naamae ||1|| Rehaao ||
Doing deeds of faith, pack up the supplies for your journey, and remain committed to the Name. ||1||Pause||

ਜੋਗੀ ਤ ਆਸਣੁ ਕਰਿ ਬਹੈ ਮੁਲਾ ਬਹੈ ਮੁਕਾਮਿ ॥
Jogee Th Aasan Kar Behai Mulaa Behai Mukaam ||
The Yogis sit in their Yogic postures, and the Mullahs sit at their resting stations.

ਪੰਡਿਤ ਵਖਾਣਹਿ ਪੋਥੀਆ ਸਿਧ ਬਹਹਿ ਦੇਵ ਸਥਾਨਿ ॥੨॥
Panddith Vakhaanehi Pothheeaa Sidhh Behehi Dhaev Sathhaan ||2||
The Hindu Pandits recite from their books, and the Siddhas sit in the temples of their gods. ||2||

ਸੁਰ ਸਿਧ ਗਣ ਗੰਧਰਬ ਮੁਨਿ ਜਨ ਸੇਖ ਪੀਰ ਸਲਾਰ ॥
Sur Sidhh Gan Gandhharab Mun Jan Saekh Peer Salaar ||
The angels, Siddhas, worshippers of Shiva, heavenly musicians, silent sages, Saints, priests, preachers, spiritual teachers and commanders

ਦਰਿ ਕੂਚ ਕੂਚਾ ਕਰਿ ਗਏ ਅਵਰੇ ਭਿ ਚਲਣਹਾਰ ॥੩॥
Dhar Kooch Koochaa Kar Geae Avarae Bh Chalanehaar ||3||
-each and every one has left, and all others shall depart as well. ||3||

ਸੁਲਤਾਨ ਖਾਨ ਮਲੂਕ ਉਮਰੇ ਗਏ ਕਰਿ ਕਰਿ ਕੂਚੁ ॥
Sulathaan Khaan Malook Oumarae Geae Kar Kar Kooch ||
The sultans and kings, the rich and the mighty, have marched away in succession.

ਘੜੀ ਮੁਹਤਿ ਕਿ ਚਲਣਾ ਦਿਲ ਸਮਝੁ ਤੂੰ ਭਿ ਪਹੂਚੁ ॥੪॥
Gharree Muhath K Chalanaa Dhil Samajh Thoon Bh Pehooch ||4||
In a moment or two, we shall also depart. O my heart, understand that you must go as well! ||4||

ਸਬਦਾਹ ਮਾਹਿ ਵਖਾਣੀਐ ਵਿਰਲਾ ਤ ਬੂਝੈ ਕੋਇ ॥
Sabadhaah Maahi Vakhaaneeai Viralaa Th Boojhai Koe ||
This is described in the Shabads; only a few understand this!

ਨਾਨਕੁ ਵਖਾਣੈ ਬੇਨਤੀ ਜਲਿ ਥਲਿ ਮਹੀਅਲਿ ਸੋਇ ॥੫॥
Naanak Vakhaanai Baenathee Jal Thhal Meheeal Soe ||5||
Nanak offers this prayer to the One who pervades the water, the land and the air. ||5||

ਅਲਾਹੁ ਅਲਖੁ ਅਗੰਮੁ ਕਾਦਰੁ ਕਰਣਹਾਰੁ ਕਰੀਮੁ ॥
Alaahu Alakh Aganm Kaadhar Karanehaar Kareem ||
He is Allah, the Unknowable, the Inaccessible, All-powerful and Merciful Creator.

ਸਭ ਦੁਨੀ ਆਵਣ ਜਾਵਣੀ ਮੁਕਾਮੁ ਏਕੁ ਰਹੀਮੁ ॥੬॥
Sabh Dhunee Aavan Jaavanee Mukaam Eaek Reheem ||6||
All the world comes and goes-only the Merciful Lord is permanent. ||6||

ਮੁਕਾਮੁ ਤਿਸ ਨੋ ਆਖੀਐ ਜਿਸੁ ਸਿਸਿ ਨ ਹੋਵੀ ਲੇਖੁ ॥
Mukaam This No Aakheeai Jis Sis N Hovee Laekh ||
Call permanent only the One, who does not have destiny inscribed upon His Forehead.

ਅਸਮਾਨੁ ਧਰਤੀ ਚਲਸੀ ਮੁਕਾਮੁ ਓਹੀ ਏਕੁ ॥੭॥
Asamaan Dhharathee Chalasee Mukaam Ouhee Eaek ||7||
The sky and the earth shall pass away; He alone is permanent. ||7||

ਦਿਨ ਰਵਿ ਚਲੈ ਨਿਸਿ ਸਸਿ ਚਲੈ ਤਾਰਿਕਾ ਲਖ ਪਲੋਇ ॥
Dhin Rav Chalai Nis Sas Chalai Thaarikaa Lakh Paloe ||
The day and the sun shall pass away; the night and the moon shall pass away; the hundreds of thousands of stars shall disappear.

ਮੁਕਾਮੁ ਓਹੀ ਏਕੁ ਹੈ ਨਾਨਕਾ ਸਚੁ ਬੁਗੋਇ ॥੮॥੧੭॥
Mukaam Ouhee Eaek Hai Naanakaa Sach Bugoe ||8||17||
He alone is permanent; Nanak speaks the Truth. ||8||17||

Reference: Excerpts from: ‘Gurmat Saachi Saacha Vichaar’, by Kirpal Singh, Sanbun Publishers, New Delhi, April 2014.

Kirpal Singh
Wellington, New Zealand


Awakening Pukar, Bhakhian and Advice of Guru Teg Bahadur Ji

The following tuks from the Gurbani of Guru Teg Bahadur Ji refers to his ਪੁਕਾਰਿ ‘Pukar’/ ‘Bhakhian’ and Advice for the Humanity:

1). ਪੁਕਾਰਿ / ਬਖਾਨਿ (Loud Proclamation)

A. ਅਜਹੂ ਸਮਝਿ ਕਛੁ ਬਿਗਰਿਓ ਨਾਹਿਨਿ ਭਜਿ ਲੇ ਨਾਮੁ ਮੁਰਾਰਿ ॥ (Raag Sorith M. 9, GGS. 633).
ajehoo samajh kashh bigariou naahin bhaj lae naam muraar ||
Understand this today – it is not yet too late! Chant and vibrate the Name of the Lord.

ਕਹੁ ਨਾਨਕ ਨਿਜ ਮਤੁ ਸਾਧਨ ਕਉ ਭਾਖਿਓ ਤੋਹਿ ਪੁਕਾਰਿ ॥੨॥੮॥
kahu naanak nij math saadhhan ko bhaakhiou thohi pukaar ||2||8||
Says Nanak, this is the subtle wisdom of the Holy Saints, which I proclaim out loud to you. ||2||8||

B. ਜਿਹ ਬਿਧਿ ਗੁਰ ਉਪਦੇਸਿਆ ਸੋ ਸੁਨੁ ਰੇ ਭਾਈ ॥ (Raag Tilang M. 9, GGS. 727).
jih bidhh gur oupadhaesiaa so sun rae bhaaee ||
The way the Guru instructs thee, hearken thou to that, O brother.

ਨਾਨਕ ਕਹਤ ਪੁਕਾਰਿ ਕੈ ਗਹੁ ਪ੍ਰਭ ਸਰਨਾਈ ॥੩॥੩॥
naanak kehath pukaar kai gahu prabh saranaaee ||3||3||
Nanak loudly proclaims “Grasp thou the protection of thy Lord”.

C. ਬਿਖਿਆ ਬਿਖੁ ਜਿਉ ਬਿਸਾਰਿ ਪ੍ਰਭ ਕੌ ਜਸੁ ਹੀਏ ਧਾਰਿ ॥ (Raag Jaijaarvantee M. 9, GGS. 1352).
bikhiaa bikh jio bisaar prabh ka jas heeeae dhhaar ||
Forget the poisonous sins of corruption, and enshrine the Praises of God in your heart.

ਨਾਨਕ ਜਨ ਕਹਿ ਪੁਕਾਰਿ ਅਉਸਰੁ ਬਿਹਾਤੁ ਹੈ ॥੨॥੨॥
naanak jan kehi pukaar aousar bihaath hai ||2||2||
Servant Nanak proclaims that this opportunity is slipping away. ||2||2||

D. ਘਟ ਘਟ ਮੈ ਹਰਿ ਜੂ ਬਸੈ ਸੰਤਨ ਕਹਿਓ ਪੁਕਾਰਿ ॥ (Sloak M. (, GGS. 1427).
ghatt ghatt mai har joo basai santhan kehiou pukaar ||
The Dear Lord abides in each and every heart; the Saints proclaim this as true.

ਕਹੁ ਨਾਨਕ ਤਿਹ ਭਜੁ ਮਨਾ ਭਉ ਨਿਧਿ ਉਤਰਹਿ ਪਾਰਿ ॥੧੨॥
kahu naanak thih bhaj manaa bho nidhh outharehi paar ||12|
Says Nanak, meditate and vibrate upon Him, and you shall cross over the terrifying world-ocean. ||12||

E. ਝੂਠੈ ਮਾਨੁ ਕਹਾ ਕਰੈ ਜਗੁ ਸੁਪਨੇ ਜਿਉ ਜਾਨੁ ॥ (Sloak M. 9, GGS 1428).
jhoothai maan kehaa karai jag supanae jio jaan ||
Why do you take such false pride in yourself? You must know that the world is just a dream.

ਇਨ ਮੈ ਕਛੁ ਤੇਰੋ ਨਹੀ ਨਾਨਕ ਕਹਿਓ ਬਖਾਨਿ ॥੪੧॥
ein mai kashh thaero nehee naanak kehiou bakhaan ||41||
None of this is yours; Nanak proclaims this truth. ||41||

2). Advice

A. ਬਾਲ ਜੁਆਨੀ ਅਰੁ ਬਿਰਧਿ ਫੁਨਿ ਤੀਨਿ ਅਵਸਥਾ ਜਾਨਿ ॥ (Sloak M. 9, GGS. 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||

B. ਜਿਹ ਘਟਿ ਸਿਮਰਨੁ ਰਾਮ ਕੋ ਸੋ ਨਰੁ ਮੁਕਤਾ ਜਾਨੁ ॥
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||

C. ਜੋ ਉਪਜਿਓ ਸੋ ਬਿਨਸਿ ਹੈ ਪਰੋ ਆਜੁ ਕੈ ਕਾਲਿ ॥
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||

D. 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||

All the Gurus were great swimmers of the ‘Sansar Sagar’. They were followed by many Gursikhs, Gurmukhs or famous icons and scholars who enjoyed their respective dips in the Gurbani and left their impressions, foot-prints as a result of their ‘Anubhav’ and reach. The later were just like pebble collectors on the side of the vast ocean of the Gurbani.

Gurus guidance is there to lead many more by dipping into the Guru Granth Sahib, which is the light-house, “Gurbani eis jag mehi chaanan.”
There is a lot more left to be found and discovered in the Gurbani. There is every need to encourage those who are blessed to venture into the realm of the Gurbani irrespective of their background (Anyway they shall be unstoppable!). Who knows what more splendid they might dig out for the benefit of not only the Sikh Community but for the rest of the HUMANITY?

The Sikh Sangat around the world is urged to consider establishing ‘Gurmat Libraries’ in order to promote scholarly research in Gurbani and Sikhi in their respective regions.

Kirpal Singh

Wellington,nEw Zealand


Adventures of Growing up as a Sikh

At very young age I started reciting Waheguru, Waheguru……on the influence of my mother and the Dharmak (Divinity) lessons at my School. Our School used to open with a daily reciting of a Gurbani Sbad followed by Ardas. I used to walk to my school and back home reciting Waheguru on the way. One day my attention stuck on the following promises in Gurbani that led me to a more focussed Gurmat searching endeavours in Gurbani:-

1. ਤਿਥੈ ਤੂ ਸਮਰਥੁ ਜਿਥੈ ਕੋਇ ਨਾਹਿ ॥ ਓਥੈ ਤੇਰੀ ਰਖ ਅਗਨੀ ਉਦਰ ਮਾਹਿ ॥ (Raag Raamkali M. 5, GGS. 962-1).
Thithhai Thoo Samarathh Jithhai Koe Naahi || Outhhai Thaeree Rakh Aganee Oudhar Maahi ||
Where You are, Almighty Lord, the0re is no one else. There, in the fire of the mother’s womb, You protected us.

2. ਸੁਣਿ ਕੈ ਜਮ ਕੇ ਦੂਤ ਨਾਇ ਤੇਰੈ ਛਡਿ ਜਾਹਿ ॥ ਭਉਜਲੁ ਬਿਖਮੁ ਅਸਗਾਹੁ ਗੁਰ ਸਬਦੀ ਪਾਰਿ ਪਾਹਿ ॥
Sun Kai Jam Kae Dhooth Naae Thaerai Shhadd Jaahi || Bhoujal Bikham Asagaahu Gur Sabadhee Paar Paahi ||
Hearing Your Name, the Messenger of Death runs away The terrifying, treacherous, impassible world-ocean is crossed over, through the Word of the Guru’s Shabad.

3. ਜਿਨ ਕਉ ਲਗੀ ਪਿਆਸ ਅੰਮ੍ਰਿਤੁ ਸੇਇ ਖਾਹਿ ॥ ਕਲਿ ਮਹਿ ਏਹੋ ਪੁੰਨੁ ਗੁਣ ਗੋਵਿੰਦ ਗਾਹਿ ॥
Jin Ko Lagee Piaas Anmrith Saee Khaahi || Kal Mehi Eaeho Punn Gun Govindh Gaahi ||
Those who feel thirst for You, take in Your Ambrosial Nectar. This is the only act of goodness in this Dark Age of Kali Yuga, to sing the Glorious Praises of the Lord of the Universe.

4. ਸਭਸੈ ਨੋ ਕਿਰਪਾਲੁ ਸਮ੍ਹ੍ਹਾਲੇ ਸਾਹਿ ਸਾਹਿ ॥ ਬਿਰਥਾ ਕੋਇ ਨ ਜਾਇ ਜਿ ਆਵੈ ਤੁਧੁ ਆਹਿ ॥੯॥
Sabhasai No Kirapaal Samhaalae Saahi Saahi || Birathhaa Koe N Jaae J Aavai Thudhh Aahi ||9||
He is Merciful to all; He sustains us with each and every breath. Those who come to You with love and faith are never turned away empty-handed. ||9||

On the blessings of Waheguru, the above 4 core messages impacted my mind at young age and that led me into a serious contemplative effort to explore Gurbani knowing that He has been there for me before I was born and shall be therein life (ਤਿਥੈ ਤੂ ਸਮਰਥੁ ਜਿਥੈ ਕੋਇ ਨਾਹਿ ॥ ਓਥੈ ਤੇਰੀ ਰਖ ਅਗਨੀ ਉਦਰ ਮਾਹਿ).

I started realizing that the Spiritual journey of a Sikh though starts with Waheguru Jaap and Nit-nem of Gurbani but the process is long and tedious. Waheguru Jaap and Gurbani do lead one on this path. However, the Kipa/Nadr/Bakshish/Gurparsad/Grace of Waheguru bridges the gap.

At times I get perplexed whether or not I am a Sikh? At an age of 15yrs as a student of Sri Guru Teg Bahadur Khalsa Higher Secondary School, Dev Nagar, Delhi, I became an Amritdhari Sikh and remembered all the Nitnem Banis and Sukhmani Sahib by heart. Soon after I sat for a competitive ‘Dharamak (Divinity) Examination conducted by the SGPC, Amritsar on all india basis and I won a place on merit and was awarded a scholarship for two years. All this was enough for me to grow egoistic of my spiritual status among my siblings who were neither Amritdhari nor showed any interest to be Amritdhari.

This brought some discard in the family primarily because I became difficult and demanding. I fell in love with Sikhi and at the same I developed hatred for votaries of other religions and non-Amrithdharis. I got in to a lot of conflict and became an angry person – a non- cooperative and a non-compromising as a person till I struck with the following impressionable tuks in Rehras Sahib and Sohila, which brought a softening attitude in me about others:-

ਤੂੰ ਘਟ ਘਟ ਅੰਤਰਿ ਸਰਬ ਨਿਰੰਤਰਿ ਜੀ ਹਰਿ ਏਕੋ ਪੁਰਖੁ ਸਮਾਣਾ ॥ (Raag Asa M. 4, GGS. GGS.11-1 & 348-4 repeated twice in GGS).
Thoon Ghatt Ghatt Anthar Sarab Niranthar Jee Har Eaeko Purakh Samaanaa ||
You are totally pervading within each and every heart; O Lord, You are the One Primal Being, All-permeating.

ਸਭ ਮਹਿ ਜੋਤਿ ਜੋਤਿ ਹੈ ਸੋਇ ॥ਤਿਸ ਕੈ ਚਾਨਣਿ ਸਭ ਮਹਿ ਚਾਨਣੁ ਹੋਇ II (Raag Dhanaasree M. 1,GGS. 663-8).
Sabh Mehi Joth Joth Hai Soe ||This Kai Chaanan Sabh Mehi Chaanan Hoe ||
The Divine Light is within everyone; You are that Light. Yours is that Light which shines within everyone.

The following verses in Sukhmani Sahib brought an awareness of Gurmat REHAT and the associated responsibilities other than the Sikh Rehat Maryada given at the time of Amrit Chakna”-

ਰਹਤ ਅਵਰ ਕਛੁ ਅਵਰ ਕਮਾਵਤ ॥ ਮਨਿ ਨਹੀ ਪ੍ਰੀਤਿ ਮੁਖਹੁ ਗੰਢ ਲਾਵਤ ॥(Raag Gauri M. 5, GGS.269-7).
Rehath Avar Kashh Avar Kamaavath ||Man Nehee Preeth Mukhahu Gandt Laavath ||
He says one thing, and does something else. There is no love in his heart, and yet with his mouth he talks tall.

ਜਾਨਨਹਾਰ ਪ੍ਰਭੂ ਪਰਬੀਨ ॥ ਬਾਹਰਿ ਭੇਖ ਨ ਕਾਹੂ ਭੀਨ ॥
Jaananehaar Prabhoo Parabeen ||Baahar Bhaekh N Kaahoo Bheen ||
The Omniscient Lord God is the Knower of all. He is not impressed by outward display.

ਅਵਰ ਉਪਦੇਸੈ ਆਪਿ ਨ ਕਰੈ ॥ਆਵਤ ਜਾਵਤ ਜਨਮੈ ਮਰੈ ॥
Avar Oupadhaesai Aap N Karai ||Aavath Jaavath Janamai Marai ||
One who does not practice what he preaches to others, Shall come and go in reincarnation, through birth and death.

ਜਿਸ ਕੈ ਅੰਤਰਿ ਬਸੈ ਨਿਰੰਕਾਰੁ ॥ ਤਿਸ ਕੀ ਸੀਖ ਤਰੈ ਸੰਸਾਰੁ ॥
Jis Kai Anthar Basai Nirankaar ||This Kee Seekh Tharai Sansaar ||
One whose inner being is filled with the Formless Lord, By his teachings, the world is saved.

ਜੋ ਤੁਮ ਭਾਨੇ ਤਿਨ ਪ੍ਰਭੁ ਜਾਤਾ ॥ਨਾਨਕ ਉਨ ਜਨ ਚਰਨ ਪਰਾਤਾ ॥੭॥
Jo Thum Bhaanae Thin Prabh Jaathaa ||Naanak Oun Jan Charan Paraathaa ||7||
Those who are pleasing to You, God, know You. Nanak falls at their feet. ||7||

The above pankties sized me up and put me in place by shaking my ego.

Next came another powerful quote of Sukhmani Sahib that I had read thousands of times before but this time it came with a stronger message to resolve my dubida (duality) to show a straight path to go forward:-

ਗੁਰ ਕੀ ਮਤਿ ਤੂੰ ਲੇਹਿ ਇਆਨੇ ॥ ਭਗਤਿ ਬਿਨਾ ਬਹੁ ਡੂਬੇ ਸਿਆਨੇ ॥ (Raag Gauri M.5, GGS.288-18).
Gur Kee Math Thoon Laehi Eiaanae || Bhagath Binaa Bahu Ddoobae Siaanae ||
Take the Guru’s advice, you ignorant; Without devotion, even the clever have drowned.

To receive – ‘ਗੁਰ ਕੀ ਮਤਿ’ is essential but it should not be left to just reading about it (i.e. just reading Gurbani). What is essential is to put the Gurmat in devotional practice (with full faith and trust) – where I was utterly lacking. I realized that by being a university professor of analytical chemistry I could look through Gurbani analytically but at the same time that was not enough till I accept the Gurmat (the direction) with devotion and faith and put in practice in real life.

Another hit struck me on becoming aware of the following message that there is need to make room for ‘ਗੋਵਿੰਦੁ ਧਿਆਵੈ’ for all based on developing a devotional equation with Waheguru irrespective of one’s academic qualifications.

ਜੋ ਪ੍ਰਾਣੀ ਗੋਵਿੰਦੁ ਧਿਆਵੈ ॥ ਪੜਿਆ ਅਣਪੜਿਆ ਪਰਮ ਗਤਿ ਪਾਵੈ ॥੧॥ (Raag Gauri M. 5, GGS. 197)
jo praanee govindh dhhiaavai ||parriaa anaparriaa param gath paavai ||1||
The mortal whether educated or uneducated who meditates on the Preserve of the World, obtains the Supreme Dignity.

The need for a grasp of Gurbani was further strengthened by pankties like the following:-

ਸਤਿਗੁਰ ਕੀ ਬਾਣੀ ਸਤਿ ਸਰੂਪੁ ਹੈ ਗੁਰਬਾਣੀ ਬਣੀਐ ॥ (Raag Gauri M. 4, GGS. 304-16).
Sathigur Kee Baanee Sath Saroop Hai Gurabaanee Baneeai ||
The Word of the True Guru’s Bani is the embodiment of Truth; through Gurbani, one becomes perfect.

The most difficult task for me (and perhaps for a Sikh) is as how to become Gurbani
(ਗੁਰਬਾਣੀ ਬਣੀਐ)?

A selection of Gurbani messages in the form of instructions and promises provided guidance to move on to the Sikhi Marg, Some such enlightening pankties are as given below:-

1. ਗੁਰਾ ਇਕ ਦੇਹਿ ਬੁਝਾਈ ॥ ਸਭਨਾ ਜੀਆ ਕਾ ਇਕੁ ਦਾਤਾ ਸੋ ਮੈ ਵਿਸਰਿ ਨ ਜਾਈ ॥II ੫(Guru Nanak Ji, Japji, GGS 2).
guraa eik dhaehi bujhaaee ||sabhanaa jeeaa kaa eik dhaathaa so mai visar n jaaee ||5||
The Guru has given me this one understanding:
there is only the One, the Giver of all souls. May I never forget Him! ||5||

2. ਕੀਤਾ ਲੋੜੀਐ ਕੰਮੁ ਸੁ ਹਰਿ ਪਹਿ ਆਖੀਐ ॥ ਕਾਰਜੁ ਦੇਇ ਸਵਾਰਿ ਸਤਿਗੁਰ ਸਚੁ ਸਾਖੀਐ (Raag Sri Rag M. 1, GGS 91)
keethaa lorreeai kanm s har pehi aakheeai ||kaaraj dhaee savaar sathigur sach saakheeai |
Whatever work you wish to accomplish-tell it to the Lord.
He will resolve your affairs; the True Guru gives His Guarantee of Truth.

3. ਪੋਥੀ ਪਰਮੇਸਰ ਕਾ ਥਾਨੁ ॥ (Rag Sarang M. 5, GGS 1226)
Pothhee paramaesar kaa thhaan ||
This Holy Book is the home of the Transcendent Lord God.

4. ਗੁਰੁ ਪਰਮੇਸਰੁ ਏਕੋ ਜਾਣੁ ॥ (Raag Gond M. 5, GGS 864).
gur paramaesar eaeko jaan ||
Know that the Guru and the Transcendent Lord are One.

6. ਪ੍ਰਭ ਕੈ ਸਿਮਰਨਿ ਗਿਆਨੁ ਧਿਆਨੁ ਤਤੁ ਬੁਧਿ ॥ (Raag Gaurhee Sukhmanee, M. 5, GGS 262).
prabh kai simaran giaan dhhiaan thath budhh ||
In the remembrance of God are knowledge, meditation and the essence of wisdom.

7. ਹਰਿ ਸਿਮਰਨ ਮਹਿ ਆਪਿ ਨਿਰੰਕਾਰਾ ॥ (Raag Gaurhee Sukhmanee, M. 5, GGS 263).
har simaran mehi aap nirankaaraa ||
In the remembrance of the Lord, He Himself is Formless.

8. ਸਾਚੁ ਕਹੋਂ ਸੁਨ ਲੇਹੁ ਸਭੈ ਜਿਨ ਪ੍ਰੇਮ ਕੀਓ ਤਿਨ ਹੀ ਪ੍ਰਭ ਪਾਇਓ ॥੯॥੨੯॥ (Dasam Granth, page 42).
Saach(u) kahon sun leh(u) sabhai jin prem kooo tin hoo Prabh paaio||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.

9. ਘਾਲਿ ਖਾਇ ਕਿਛੁ ਹਥਹੁ ਦੇਇ ॥ ਨਾਨਕ ਰਾਹੁ ਪਛਾਣਹਿ ਸੇਇ ॥੧॥(Raag Saran, M. 1, GGS 1245).
ghaal khaae kishh hathhahu dhaee ||naanak raahu pashhaanehi saee ||1||
One who works for what he eats, and gives some of what he has- O Nanak, he knows the Path. ||1||

10. ਕੂੜ ਨਿਖੁਟੇ ਨਾਨਕਾ ਓੜਕਿ ਸਚਿ ਰਹੀ ॥੨॥ (Raag Raamkalee M. 1, GGS 953).
koorr nikhuttae naanakaa ourrak sach rehee ||2||
Falsehood will come to an end, O Nanak, and Truth will prevail in the end. ||2|

11. ਮਿਠਤੁ ਨੀਵੀ ਨਾਨਕਾ ਗੁਣ ਚੰਗਿਆਈਆ ਤਤੁ ॥ ( Raag Aasaa, M. 1, GGS 470).
mithath neevee naanakaa gun changiaaeeaa thath ||
Sweetness and humility, O Nanak, are the essence of virtue and goodness.

12. ਨਾਨਕ ਫਿਕੈ ਬੋਲਿਐ ਤਨੁ ਮਨੁ ਫਿਕਾ ਹੋਇ ॥ ( Raag Aasaa, M. 1, GGS 473).
naanak fikai boliai than man fikaa hoe ||
O Nanak, speaking insipid words, the body and mind become insipid.

13. ਕਰਨ ਨ ਸੁਨੈ ਕਾਹੂ ਕੀ ਨਿੰਦਾ ॥ ਸਭ ਤੇ ਜਾਨੈ ਆਪਸ ਕਉ ਮੰਦਾ ॥(Gauri M. 5, GGS. 274-5).
Karan N Sunai Kaahoo Kee Nindhaa ||Sabh Thae Jaanai Aapas Ko Mandhaa ||
Whose ears do not listen to slander against anyone,Who deems himself to be the worst of all

14. ਕਬੀਰ ਕਾਮ ਪਰੇ ਹਰਿ ਸਿਮਰੀਐ ਐਸਾ ਸਿਮਰਹੁ ਨਿਤ ॥ (Salok: Bhagat Kabir, GGS 1373).
kabeer kaam parae har simareeai aisaa simarahu nith ||
Kabeer, you remember the Lord in meditation, only when the need arises. You should remember Him all the time.

15. ਪ੍ਰਭੁ ਮਿਲਿਓ ਸੁਖ ਬਾਲੇ ਭੋਲੇ ॥੧॥ ਰਹਾਉ ॥ (Raag Kaanrhaa, M. 5, GGS 1307).
prabh miliou sukh baalae bholae ||1|| rehaao ||
I have met God through innocent faith, and He has blessed me with peace. ||1||Pause||

16. ਨਾਨਕ ਸਿਮਰਨੁ ਪੂਰੈ ਭਾਗਿ ॥੬॥ (Raag Gaurhee Sukhmanee, M. 5, GGS 263).
naanak simaran poorai bhaag ||6||
O Nanak, this meditative remembrance comes only by perfect destiny. ||6||

17. ਜਿਨ ਹਰਿ ਜਪਿਆ ਸੇ ਹਰਿ ਹੋਏ ਹਰਿ ਮਿਲਿਆ ਕੇਲ ਕੇਲਾਲੀ ॥੩॥ ( Raag Dhanaasree, M. 4 GGS 667).
jin har japiaa sae har hoeae har miliaa kael kaelaalee ||3||
Those who meditate on the Lord, become the Lord; the playful, wondrous Lord meets them. ||3||

18. ਮਾਰੈ ਰਾਖੈ ਏਕੋ ਆਪਿ ॥ ਮਾਨੁਖ ਕੈ ਕਿਛੁ ਨਾਹੀ ਹਾਥਿ ॥(Raag Gaurhee Sukhmanee, M. 5, GGS 281).
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.

19. ਸਬਦੁ ਬੀਚਾਰਿ ਭਏ ਨਿਰੰਕਾਰੀ ॥ ਗੁਰਮਤਿ ਜਾਗੇ ਦੁਰਮਤਿ ਪਰਹਾਰੀ ॥ (Raag Raamkalee, M. 1, GGS 904).
sabadh beechaar bheae nirankaaree || guramath jaagae dhuramath parehaaree ||
Contemplating the Shabad, we become Nirankaari – we come to belong to the Formless Lord God. awakening to the Guru’s Teachings, evil-mindedness is taken away.

20. ਸਤਸੰਗਤਿ ਕੈਸੀ ਜਾਣੀਐ ॥ ਜਿਥੈ ਏਕੋ ਨਾਮੁ ਵਖਾਣੀਐ ॥(Raag Sriraag, M. 1, GGS 72).
sathasangath kaisee jaaneeai ||jithhai eaeko naam vakhaaneeai ||
How is the Society of the Saints to be known. There, the Name of the One Lord is chanted

21. ਪ੍ਰਭ ਮਿਲਣੈ ਕੀ ਏਹ ਨੀਸਾਣੀ ॥ ਮਨਿ ਇਕੋ ਸਚਾ ਹੁਕਮੁ ਪਛਾਣੀ ॥ (Raag Maajh, M. 5, GGS 106).
prabh milanai kee eaeh neesaanee ||man eiko sachaa hukam pashhaanee ||
This is the sign of union with God: in the mind, the Command of the True Lord is recognized.

22. ਜਿਨ੍ਹ੍ਹਾ ਨ ਵਿਸਰੈ ਨਾਮੁ ਸੇ ਕਿਨੇਹਿਆ ॥ ਭੇਦੁ ਨ ਜਾਣਹੁ ਮੂਲਿ ਸਾਂਈ ਜੇਹਿਆ ॥੧॥(Raag Aasaa, M. 5, GGS 397).
jinhaa n visarai naam sae kinaehiaa ||bhaedh n jaanahu mool saanee jaehiaa ||1||
What are they like – those who do not forget the Naam, the Name of the Lord? Know that there is absolutely no difference; they are exactly like the Lord. ||1||

The above messages are though clear but not easy to accept, follow and to put in practice. There is need to have a virtual Guru Ji speaking in person to bring the desirable motivation such as provided by the following pankties:-

ਬਾਣੀ ਗੁਰੂ ਗੁਰੂ ਹੈ ਬਾਣੀ ਵਿਚਿ ਬਾਣੀ ਅੰਮ੍ਰਿਤੁ ਸਾਰੇ ॥ (Raag Nat Narain, M. 4, GGS. 982-10).
Baanee Guroo Guroo Hai Baanee Vich Baanee Anmrith Saarae ||
The Word, the Bani is Guru, and Guru is the Bani. Within the Bani, the Ambrosial Nectar is contained.

ਗੁਰੁ ਬਾਣੀ ਕਹੈ ਸੇਵਕੁ ਜਨੁ ਮਾਨੈ ਪਰਤਖਿ ਗੁਰੂ ਨਿਸਤਾਰੇ ॥੫॥
Gur Baanee Kehai Saevak Jan Maanai Parathakh Guroo Nisathaarae ||5||
If His humble servant believes, and acts according to the Words of the Guru’s Bani, then the Guru, in person, emancipates him. ||5||

A feeling of virtual presence of Guru Ji by my side keeps hammering the need for a daily resolve of seriously contemplating on Gurbani to attract Gurparsad in order to grasp the Divine essence of Gurbani (TAT):-

ਸੋਧਤ ਸੋਧਤ ਸੋਧਤ ਸੀਝਿਆ ॥ ਗੁਰ ਪ੍ਰਸਾਦਿ ਤਤੁ ਸਭੁ ਬੂਝਿਆ ॥ (Raag Gaurhee Sukhmanee, M. 5, GGS 281).
sodhhath sodhhath sodhhath seejhiaa ||gur prasaadh thath sabh boojhiaa ||
Searching, searching, searching, and finally, success!
By Guru’s Grace, the essence of all reality is understood.

What is now the ‘TAT’ (Divine Sohjee)? – which is proclaimed as the only divine force in Guru Granth Sahib -‘Nanak ke ghar kewal Naam’ that Guru Nanak Sahib trusts as the greatest force that serves him as his life support:-

ਤੇਰਾ ਏਕੁ ਨਾਮੁ ਤਾਰੇ ਸੰਸਾਰੁ ॥ ਮੈ ਏਹਾ ਆਸ ਏਹੋ ਆਧਾਰੁ ॥੧॥ ਰਹਾਉ (Sriraag, M. 1, GGS 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||

Guru Arjan Dev Ji keeps reminding as well on his own wish, which is handy to bag:-

ਵਿਸਰੁ ਨਾਹੀ ਦਾਤਾਰ ਆਪਣਾ ਨਾਮੁ ਦੇਹੁ ॥ (Raag Suhi M. 5, GGS. 762-3).
Visar Naahee Dhaathaar Aapanaa Naam Dhaehu ||
Never forget me, O Great Giver – please bless me with Your Naam.

ਗੁਣ ਗਾਵਾ ਦਿਨੁ ਰਾਤਿ ਨਾਨਕ ਚਾਉ ਏਹੁ ॥੮॥੨॥੫॥੧੬॥
Gun Gaavaa Dhin Raath Naanak Chaao Eaehu ||8||2||5||16||
To sing Your Glorious Praises day and night – O Nanak, this is my heartfelt desire. ||8||2||5||16||

Following Guru Arjan Dev Ji’s Ji advice that:-

ਗੁਰੁ ਪਰਮੇਸਰੁ ਏਕੋ ਜਾਣੁ ॥ Raag Gond M. 5, GGS. 864-9).
Gur Paramaesar Eaeko Jaan ||
Know that the Guru and the Transcendent Lord are One.

‘ ਗੁਰੁ ਪਰਮੇਸਰੁ ਏਕੋ ਜਾਣੁ’ – If Guru and Parmeshar are same that it would be easier for me to first befriend the Guru to know the secrets of knowing and reaching Waheguru. The Guru translates the necessity of Divine Connectivity all the time to leading to Divine Pargas:-

ਆਠ ਪਹਰ ਪ੍ਰਭ ਪੇਖਹੁ ਨੇਰਾ ॥ ਮਿਟੈ ਅਗਿਆਨੁ ਬਿਨਸੈ ਅੰਧੇਰਾ ॥(Raag Gauri Sukhmanee Guru Arjan Dev, GGS. 293)
aath pehar prabh paekhahu naeraa ||mittai agiaan binasai andhhaeraa ||
Behold God near at hand, twenty-four hours a day. Ignorance shall depart, and darkness shall be dispelled.

The light of Gurbani shines and brings an awareness that lifts me up to accept the Truths in all the Spiritual Books and Granths to forge a sense of Universal Brotherhood:-

ਚਾਰੇ ਵੇਦ ਹੋਏ ਸਚਿਆਰ ॥ਪੜਹਿ ਗੁਣਹਿ ਤਿਨ੍ਹ੍ਹ ਚਾਰ ਵੀਚਾਰ ॥ (Raag Asa M. 1, GGS. 470-8).
Chaarae Vaedh Hoeae Sachiaar ||Parrehi Gunehi Thinh Chaar Veechaar |I
The four Vedas, Holy books and Guru Granth Sahib 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||

This brings one in the realm of Saram Khand or Lavaan #2. The trend of further Spiritual growth can be extrapolated:-

The next step has a waiting period when to get divine inspiration to speak and write as Waheguru directs:-

ਅਗਮ ਅਗੋਚਰੁ ਸਚੁ ਸਾਹਿਬੁ ਮੇਰਾ ॥ ਨਾਨਕੁ ਬੋਲੈ ਬੋਲਾਇਆ ਤੇਰਾ ॥੪॥੨੩॥੨੯॥(Raag Suhi M. 5, GGS. 743-4).
Agam Agochar Sach Saahib Maeraa ||Naanak Bolai Bolaaeiaa Thaeraa
You are inaccessible and unfathomable, O my True Lord and Master
Nanak speaks as You inspire him to speak. ||

Following the above, a Sikh moves to the glorious step when a Sikh experiences like Kabir Ji that Waheguru is not only Ang-Sang but also follows him/her:-

ਕਬੀਰ ਮਨੁ ਨਿਰਮਲੁ ਭਇਆ ਜੈਸਾ ਗੰਗਾ ਨੀਰੁ ॥ ਪਾਛੈ ਲਾਗੋ ਹਰਿ ਫਿਰੈ ਕਹਤ ਕਬੀਰ ਕਬੀਰ ॥੫੫॥ (Salok Bhagat Kabir, GGS. 1367-7).
Kabeer Man Niramal Bhaeiaa Jaisaa Gangaa Neer ||Paashhai Laago Har Firai Kehath Kabeer Kabeer ||55||
Kabeer, my mind has become immaculate, like the waters of the Ganges. The Lord follows after me, calling, “”Kabeer! Kabeer!””||55||

I realize that the Sikh ‘Spiritual Journey’ starts with Waheguru Nam Japna, Nit-nem of Gurbani to meet a Guru in Parthak form (virtually present ang-sang) and then move along with the Guru firmly in order to know the Guru’s GURU (Waheguru) intimately with love, devotion and utmost humility (total loss of personal ego). This follows leading in to a magnetic Divine relationship in equilibrium with equal pull as experienced by Kabir Ji – an ultimate aim of a Sikh.

There is a promise in Gurbani worth trying:-

ਦੁਖ ਭੰਜਨੁ ਤੇਰਾ ਨਾਮੁ ਜੀ ਦੁਖ ਭੰਜਨੁ ਤੇਰਾ ਨਾਮੁ ॥ (Raag Maajh M. 5. GGS. 218-4).
Dhukh Bhanjan Thaeraa Naam Jee Dhukh Bhanjan Thaeraa Naam ||
The Destroyer of sorrow is Your Name, Lord; the Destroyer of sorrow is Your Name.

ਆਠ ਪਹਰ ਆਰਾਧੀਐ ਪੂਰਨ ਸਤਿਗੁਰ ਗਿਆਨੁ ॥੧॥ ਰਹਾਉ ॥
Aath Pehar Aaraadhheeai Pooran Sathigur Giaan ||1|| Rehaao ||
Twenty-four hours a day, dwell upon the wisdom of the Perfect True Guru. ||1||Pause||

Uttering of Waheguru, Waheguru……..Waheguru comes as a natural consequence of sign of a Divine bond – ਪੂਰਨ ਸਤਿਗੁਰ ਗਿਆਨੁ that leads to understanding of ‘Divine Virtues and Divine Hukam’ as propagated in the body of Guru Granth Sahib.

Guru Nanak Sahib, however warns to be vigilant of exercising our ego in the Path to know Waheguru who is revealed as per His Nadr:-

ਬਹੁਤਾ ਕਹੀਐ ਬਹੁਤਾ ਹੋਇ ॥ (Jap Ji Guru Nanak, GGS. 6-9).
Bahuthaa Keheeai Bahuthaa Hoe ||
The more you say about Waheguru, the more there still remains to be said.

ਵਡਾ ਸਾਹਿਬੁ ਊਚਾ ਥਾਉ ॥ ਊਚੇ ਉਪਰਿ ਊਚਾ ਨਾਉ ॥
Vaddaa Saahib Oochaa Thhaao || Oochae Oupar Oochaa Naao ||
Great is the Master, High is His Heavenly Home.
Highest of the High is Waheguru, still above all is His Name.

ਏਵਡੁ ਊਚਾ ਹੋਵੈ ਕੋਇ ॥ ਤਿਸੁ ਊਚੇ ਕਉ ਜਾਣੈ ਸੋਇ ॥
Eaevadd Oochaa Hovai Koe || This Oochae Ko Jaanai Soe ||
Only one as Great and as High as God. Can know His Lofty and Exalted State.

ਜੇਵਡੁ ਆਪਿ ਜਾਣੈ ਆਪਿ ਆਪਿ ॥ ਨਾਨਕ ਨਦਰੀ ਕਰਮੀ ਦਾਤਿ ॥੨੪॥
Jaevadd Aap Jaanai Aap Aap || Naanak Nadharee Karamee Dhaath ||24||
Only He Himself is that Great. He Himself knows Himself. O Nanak, by His Glance of Grace, He bestows His Blessings. ||24||

Finally, I share the following Gurmat Anubhav of Guru Amar Das Ji and Guru Arjan Dev Ji for providing necessary Gurmat guidance:-

ਸਦਾ ਸਿਫਤਿ ਸਲਾਹ ਤੇਰੀ ਨਾਮੁ ਮਨਿ ਵਸਾਵਏ ॥ (Raag Raamkali M. 3, GGS. 917-7).
Sadhaa Sifath Salaah Thaeree Naam Man Vasaaveae ||
Constantly singing Your Praises and Glories, Your Name is enshrined in the mind.

ਨਾਮੁ ਜਿਨ ਕੈ ਮਨਿ ਵਸਿਆ ਵਾਜੇ ਸਬਦ ਘਨੇਰੇ ॥
Naam Jin Kai Man Vasiaa Vaajae Sabadh Ghanaerae ||
The divine melody of the Shabad vibrates for those, within whose minds the Naam abides.

– ਧੁਰਿ ਕਰਮਿ ਪਾਇਆ ਤੁਧੁ ਜਿਨ ਕਉ ਸਿ ਨਾਮਿ ਹਰਿ ਕੈ ਲਾਗੇ ॥ (Raag Raamkali M. 3, GGS. 917-13).
Dhhur Karam Paaeiaa Thudhh Jin Ko S Naam Har Kai Laagae ||
Those who have such preordained destiny are attached to the Waheguru’s Name

ਕਹੈ ਨਾਨਕੁ ਤਹ ਸੁਖੁ ਹੋਆ ਤਿਤੁ ਘਰਿ ਅਨਹਦ ਵਾਜੇ ॥੫॥
Kehai Naanak Theh Sukh Hoaa Thith Ghar Anehadh Vaajae ||5||
Says Nanak, they are at peace, and the unstruck Divine sound current of Waheguru’s name vibrates within them. ||5||

– ਤੂ ਮੇਰਾ ਪਿਤਾ ਤੂਹੈ ਮੇਰਾ ਮਾਤਾ ॥ ਤੂ ਮੇਰੇ ਜੀਅ ਪ੍ਰਾਨ ਸੁਖਦਾਤਾ ॥ (Raag Bhaira-o M. 5, GGS. 1144-9).
Thoo Maeraa Pithaa Thoohai Maeraa Maathaa ||Thoo Maerae Jeea Praan Sukhadhaathaa ||
You are my Father, and You are my Mother. You are my Soul, my Breath of Life, the Giver of Peace.

ਤੂ ਮੇਰਾ ਠਾਕੁਰੁ ਹਉ ਦਾਸੁ ਤੇਰਾ ॥ ਤੁਝ ਬਿਨੁ ਅਵਰੁ ਨਹੀ ਕੋ ਮੇਰਾ ॥੧॥
Thoo Maeraa Thaakur Ho Dhaas Thaeraa || Thujh Bin Avar Nehee Ko Maeraa ||1||
You are my Lord and Master; I am Your slave. Without You, I have no one at all. ||1||

ਕਰਿ ਕਿਰਪਾ ਕਰਹੁ ਪ੍ਰਭ ਦਾਤਿ ॥ ਤੁਮ੍ਹ੍ਹਰੀ ਉਸਤਤਿ ਕਰਉ ਦਿਨ ਰਾਤਿ ॥੧॥ ਰਹਾਉ ॥
Kar Kirapaa Karahu Prabh Dhaath || Thumharee Ousathath Karo Dhin Raath ||1|| Rehaao ||
Please bless me with Your Mercy, God, and give me this gift, That I may sing Your Praises, day and night. ||1||Pause||

– ਨਾਨਕੁ ਏਕ ਕਰੈ ਅਰਦਾਸਿ ॥ (Raag Suhi M. 5, GGS. 742-4).
Naanak Eaek Karai Aradhaas ||
Nanak makes one prayer:

ਵਿਸਰੁ ਨਾਹੀ ਪੂਰਨ ਗੁਣਤਾਸਿ ॥੪॥੧੮॥੨੪॥
Visar Naahee Pooran Gunathaas ||4||18||24||
May I never forget You, O perfect treasure of virtue. ||4||18||24||

Kirpal Singh

Wellington, New Zealand


Do we have a Choice?

Guru Arjan Dev Ji spells out various occupations/professions/engagements of Common persons in the following Sbad and then goes on to advise us as to emulate Sants as to how create a Divine awareness –“ਕਰਿ ਕਿਰਪਾ ਜਿਸੁ ਦੇਵੈ ਨਾਉ ॥ਨਾਨਕ ਤਾ ਕੈ ਬਲਿ ਬਲਿ ਜਾਉ ॥੮॥੩॥”

ਕਾਹੂ ਬਿਹਾਵੈ ਰੰਗ ਰਸ ਰੂਪ ॥ (Raag Raamkali M. 5, GGS. 913-19).
Kaahoo Bihaavai Rang Ras Roop ||
Some pass their lives enjoying pleasures and beauty.

ਕਾਹੂ ਬਿਹਾਵੈ ਮਾਇ ਬਾਪ ਪੂਤ ॥
Kaahoo Bihaavai Maae Baap Pooth ||
Some pass their lives with their mothers, fathers and children.

ਕਾਹੂ ਬਿਹਾਵੈ ਰਾਜ ਮਿਲਖ ਵਾਪਾਰਾ ॥
Kaahoo Bihaavai Raaj Milakh Vaapaaraa ||
Some pass their lives in power, estates and trade.

ਸੰਤ ਬਿਹਾਵੈ ਹਰਿ ਨਾਮ ਅਧਾਰਾ ॥੧॥
Santh Bihaavai Har Naam Adhhaaraa ||1||
The Saints pass their lives with the support of the Lord’s Name. ||1||

ਰਚਨਾ ਸਾਚੁ ਬਨੀ ॥
Rachanaa Saach Banee ||
The world is the creation of the True Lord.

ਸਭ ਕਾ ਏਕੁ ਧਨੀ ॥੧॥ ਰਹਾਉ ॥
Sabh Kaa Eaek Dhhanee ||1|| Rehaao ||
He alone is the Master of all. ||1||Pause||

ਕਾਹੂ ਬਿਹਾਵੈ ਬੇਦ ਅਰੁ ਬਾਦਿ ॥
Kaahoo Bihaavai Baedh Ar Baadh ||
Some pass their lives in arguments and debates about scriptures.

ਕਾਹੂ ਬਿਹਾਵੈ ਰਸਨਾ ਸਾਦਿ ॥
Kaahoo Bihaavai Rasanaa Saadh ||
Some pass their lives tasting flavors.

ਕਾਹੂ ਬਿਹਾਵੈ ਲਪਟਿ ਸੰਗਿ ਨਾਰੀ ॥
Kaahoo Bihaavai Lapatt Sang Naaree ||
Some pass their lives attached to women.

ਸੰਤ ਰਚੇ ਕੇਵਲ ਨਾਮ ਮੁਰਾਰੀ ॥੨॥
Santh Rachae Kaeval Naam Muraaree ||2||
The Saints are absorbed only in the Name of the Lord. ||2||

ਕਾਹੂ ਬਿਹਾਵੈ ਖੇਲਤ ਜੂਆ ॥
Kaahoo Bihaavai Khaelath Jooaa ||
Some pass their lives gambling.

ਕਾਹੂ ਬਿਹਾਵੈ ਅਮਲੀ ਹੂਆ ॥
Kaahoo Bihaavai Amalee Hooaa ||
Some pass their lives getting drunk.

ਕਾਹੂ ਬਿਹਾਵੈ ਪਰ ਦਰਬ ਚਦ਼ਰਾਏ ॥
Kaahoo Bihaavai Par Dharab Chuoraaeae ||
Some pass their lives stealing the property of others.

ਹਰਿ ਜਨ ਬਿਹਾਵੈ ਨਾਮ ਧਿਆਏ ॥੩॥
Har Jan Bihaavai Naam Dhhiaaeae ||3||
The humble servants of the Lord pass their lives meditating on the Naam. ||3||

ਕਾਹੂ ਬਿਹਾਵੈ ਜੋਗ ਤਪ ਪੂਜਾ ॥
Kaahoo Bihaavai Jog Thap Poojaa ||
Some pass their lives in Yoga, strict meditation, worship and adoration.

ਕਾਹੂ ਰੋਗ ਸੋਗ ਭਰਮੀਜਾ ॥
Kaahoo Rog Sog Bharameejaa ||
Some, in sickness, sorrow and doubt.

ਕਾਹੂ ਪਵਨ ਧਾਰ ਜਾਤ ਬਿਹਾਏ ॥
Kaahoo Pavan Dhhaar Jaath Bihaaeae ||
Some pass their lives practicing control of the breath.

ਸੰਤ ਬਿਹਾਵੈ ਕੀਰਤਨੁ ਗਾਏ ॥੪॥
Santh Bihaavai Keerathan Gaaeae ||4||
The Saints pass their lives singing the Kirtan of the Lord’s Praises. ||4||

ਕਾਹੂ ਬਿਹਾਵੈ ਦਿਨੁ ਰੈਨਿ ਚਾਲਤ ॥
Kaahoo Bihaavai Dhin Rain Chaalath ||
Some pass their lives walking day and night.

ਕਾਹੂ ਬਿਹਾਵੈ ਸੋ ਪਿੜੁ ਮਾਲਤ ॥
Kaahoo Bihaavai So Pirr Maalath ||
Some pass their lives on the fields of battle.

ਕਾਹੂ ਬਿਹਾਵੈ ਬਾਲ ਪੜਾਵਤ ॥
Kaahoo Bihaavai Baal Parraavath ||
Some pass their lives teaching children.

ਸੰਤ ਬਿਹਾਵੈ ਹਰਿ ਜਸੁ ਗਾਵਤ ॥੫॥
Santh Bihaavai Har Jas Gaavath ||5||
The Saints pass their lives singing the Lord’s Praise. ||5||

ਕਾਹੂ ਬਿਹਾਵੈ ਨਟ ਨਾਟਿਕ ਨਿਰਤੇ ॥
Kaahoo Bihaavai Natt Naattik Nirathae ||
Some pass their lives as actors, acting and dancing.

ਕਾਹੂ ਬਿਹਾਵੈ ਜੀਆਇਹ ਹਿਰਤੇ ॥
Kaahoo Bihaavai Jeeaaeih Hirathae ||
Some pass their lives taking the lives of others.

ਕਾਹੂ ਬਿਹਾਵੈ ਰਾਜ ਮਹਿ ਡਰਤੇ ॥
Kaahoo Bihaavai Raaj Mehi Ddarathae ||
Some pass their lives ruling by intimidation.

ਸੰਤ ਬਿਹਾਵੈ ਹਰਿ ਜਸੁ ਕਰਤੇ ॥੬॥
Santh Bihaavai Har Jas Karathae ||6||
The Saints pass their lives chanting the Lord’s Praises. ||6||

ਕਾਹੂ ਬਿਹਾਵੈ ਮਤਾ ਮਸੂਰਤਿ ॥
Kaahoo Bihaavai Mathaa Masoorath ||
Some pass their lives counseling and giving advice.

ਕਾਹੂ ਬਿਹਾਵੈ ਸੇਵਾ ਜਰੂਰਤਿ ॥
Kaahoo Bihaavai Saevaa Jaroorath ||
Some pass their lives forced to serve others.

ਕਾਹੂ ਬਿਹਾਵੈ ਸੋਧਤ ਜੀਵਤ ॥
Kaahoo Bihaavai Sodhhath Jeevath ||
Some pass their lives exploring life’s mysteries.

ਸੰਤ ਬਿਹਾਵੈ ਹਰਿ ਰਸੁ ਪੀਵਤ ॥੭॥
Santh Bihaavai Har Ras Peevath ||7||
The Saints pass their lives drinking in the sublime essence of the Lord. ||7||

ਜਿਤੁ ਕੋ ਲਾਇਆ ਤਿਤ ਹੀ ਲਗਾਨਾ ॥
Jith Ko Laaeiaa Thith Hee Lagaanaa ||
As the Lord attaches us, so we are attached.

ਨਾ ਕੋ ਮੂੜੁ ਨਹੀ ਕੋ ਸਿਆਨਾ ॥
Naa Ko Moorr Nehee Ko Siaanaa ||
No one is foolish, and no one is wise.

ਕਰਿ ਕਿਰਪਾ ਜਿਸੁ ਦੇਵੈ ਨਾਉ ॥
Kar Kirapaa Jis Dhaevai Naao ||
Nanak is a sacrifice, a sacrifice to those who are blessed

ਨਾਨਕ ਤਾ ਕੈ ਬਲਿ ਬਲਿ ਜਾਉ ॥੮॥੩॥
Naanak Thaa Kai Bal Bal Jaao ||8||3||
By His Grace to receive His Name. ||8||3||

I think there is more need to locate Guru Nanak Sahib and his GURU (Akalpurakh/Waheguru/Vahiguru) in Guru granth Sahib than out side in India or in overseas Countries as being promulgated by some scholars?

Where were the Sikh Scholars when Nankana Sahib, Kartarpur and Lahore filled with Sikh heritage were lost to Pakistan? There are more who are asking for Khalistan and are willing to give away Delhi, Patna and Hyderabad from the Sikhs?

The need is to ponder on the following message of Guru Nanak Dev Ji:-

ਤੇਰਾ ਏਕੁ ਨਾਮੁ ਤਾਰੇ ਸੰਸਾਰੁ ॥ (Sri Raag Guru Nanak Dev, GGS. 24-15).
Thaeraa Eaek Naam Thaarae Sansaar ||
Your Name alone, Lord, saves the world.

ਮੈ ਏਹਾ ਆਸ ਏਹੋ ਆਧਾਰੁ ॥੧॥ ਰਹਾਉ ॥
Mai Eaehaa Aas Eaeho Aadhhaar ||1|| Rehaao ||
This is my hope; this is my support. ||1||Pause||

Kirpal Singh
Wellington, New Zealand


Naam is an ultimate Truth in Gurbani

Guru Nanak believed in the ‘Truth’ as the state of the Creator as it is. He recommended uttering the Truth as the name of the Creator, with truthful consciousness, and performing deeds with truthful thoughts. “Guru Nanak believed that “ਸਚ, ਸਚੁ” are terms applied for the God. Because he wrote,

ਬੋਲਹੁ ਸਚੁ ਨਾਮੁ ਕਰਤਾਰ ॥ ਫੁਨਿ ਬਹੁੜਿ ਨ ਆਵਣ ਵਾਰ॥੧॥ਰਹਾਉ॥
Utter the Truth as the name of God. The moment to do so may not come again. (AGGS. M1, p.1329).

Naam is an ultimate Truth in Gurbani and is recognized as a Divine Sohjee/Force though sounds mystical. Naam has many facets as described by Guru Arjan Dev Ji in Sukhmani Sahib:-

ਨਾਮ ਕੇ ਧਾਰੇ ਸਗਲੇ ਜੰਤ ॥ (Raag Gauri M. 5, GGS. 284-11).
Naam Kae Dhhaarae Sagalae Janth ||
The Naam is the Support of all creatures.

ਨਾਮ ਕੇ ਧਾਰੇ ਖੰਡ ਬ੍ਰਹਮੰਡ ॥
Naam Kae Dhhaarae Khandd Brehamandd ||
The Naam is the Support of the earth and solar systems.

ਨਾਮ ਕੇ ਧਾਰੇ ਸਿਮ੍ਰਿਤਿ ਬੇਦ ਪੁਰਾਨ ॥
Naam Kae Dhhaarae Simrith Baedh Puraan ||
The Naam is the Support of the Simritees, the Vedas and the Puraanas.

ਨਾਮ ਕੇ ਧਾਰੇ ਸੁਨਨ ਗਿਆਨ ਧਿਆਨ ॥
Naam Kae Dhhaarae Sunan Giaan Dhhiaan ||
The Naam is the Support by which we hear of spiritual wisdom and meditation.

ਨਾਮ ਕੇ ਧਾਰੇ ਆਗਾਸ ਪਾਤਾਲ ॥
Naam Kae Dhhaarae Aagaas Paathaal ||
The Naam is the Support of the Akaashic ethers and the nether regions.

ਨਾਮ ਕੇ ਧਾਰੇ ਸਗਲ ਆਕਾਰ ॥
Naam Kae Dhhaarae Sagal Aakaar ||
The Naam is the Support of all bodies.

ਨਾਮ ਕੇ ਧਾਰੇ ਪੁਰੀਆ ਸਭ ਭਵਨ ॥
Naam Kae Dhhaarae Pureeaa Sabh Bhavan ||
The Naam is the Support of all worlds and realms.

ਨਾਮ ਕੈ ਸੰਗਿ ਉਧਰੇ ਸੁਨਿ ਸ੍ਰਵਨ ॥
Naam Kai Sang Oudhharae Sun Sravan ||
Associating with the Naam, listening to it with the ears, one is saved.

ਕਰਿ ਕਿਰਪਾ ਜਿਸੁ ਆਪਨੈ ਨਾਮਿ ਲਾਏ ॥
Kar Kirapaa Jis Aapanai Naam Laaeae ||
Those whom the Lord mercifully attaches to His NaamII

ਨਾਨਕ ਚਉਥੇ ਪਦ ਮਹਿ ਸੋ ਜਨੁ ਗਤਿ ਪਾਏ ॥੫॥
Naanak Chouthhae Padh Mehi So Jan Gath Paaeae ||5||
– O Nanak, in the fourth state, those humble servants attain salvation. ||5||

After obtaining Naam with Divine Grace and Guidance and on reaching in ਚਉਥੇ ਪਦ , Guru Nanak Dev Ji and Guru Ram Das were able to chalk out Gurmat Steps of Salvation in Pauries on Khands in Jap Ji Sahib and in Lavaan Bani respectively.

Guru Arjan Dev Ji sums up his enlightened state as:-

ਨਾਮ ਸੰਗਿ ਜਿਸ ਕਾ ਮਨੁ ਮਾਨਿਆ ॥ ( Raag Gauri M. 5, GGS. 281-11).
Naam Sang Jis Kaa Man Maaniaa ||
One whose mind receives Divine Sohjee
ਨਾਨਕ ਤਿਨਹਿ ਨਿਰੰਜਨੁ ਜਾਨਿਆ ॥੩॥
Naanak Thinehi Niranjan Jaaniaa ||3||
He/she come to grasp Divine Virtues of the Immaculate Lord. ||3||

Guru Nanak realized TRUTH’ in the Creation and its Creator through the natural phenomena. Guru Nanak critically reviewed the literature and religious praxis of Indic origin, and Islam that was injected into India and established by Islamic invaders from the Middle East; he found that there was a lack of Truth in understanding ultimate Reality.

Considering falsity rampant in every aspect of humanity, Guru Nanak wrote:

ਸਲੋਕੁ ਮਃ ੧ ॥ ਕੂੜੁ1 ਰਾਜਾ2 ਕੂੜੁ ਪਰਜਾ3 ਕੂੜੁ ਸਭੁ4 ਸੰਸਾਰੁ5 ॥ ਕੂੜੁ ਮੰਡਪ6 ਕੂੜੁ ਮਾੜੀ7 ਕੂੜੁ ਬੈਸਣਹਾਰੁ8 ॥ ਕੂੜੁ ਸੁਇਨਾ9 ਕੂੜੁ ਰੁਪਾ10 ਕੂੜੁ ਪੈਨੑਣਹਾਰੁ11 ॥ ਕੂੜੁ ਕਾਇਆ12 ਕੂੜੁ ਕਪੜੁ13 ਕੂੜੁ ਰੂਪੁ14 ਅਪਾਰੁ15 ॥ ਕੂੜੁ ਮੀਆ16 ਕੂੜੁ ਬੀਬੀ17 ਖਪਿ18 ਹੋਏ19 ਖਾਰੁ20 ॥ ਕੂੜਿ ਕੂੜੈ21 ਨੇਹੁ22 ਲਗਾ23 ਵਿਸਰਿਆ24 ਕਰਤਾਰੁ25॥ ਕਿਸੁ26 ਨਾਲਿ26 ਕੀਚੈ27 ਦੋਸਤੀ28 ਸਭੁ29 ਜਗੁ30 ਚਲਣਹਾਰੁ31 ॥ ਕੂੜੁ ਮਿਠਾ32 ਕੂੜੁ ਮਾਖਿਉ33 ਕੂੜੁ ਡੋਬੇ34 ਪੂਰੁ35 ॥ ਨਾਨਕੁ36 ਵਖਾਣੈ37 ਬੇਨਤੀ38 ਤੁਧੁ39 ਬਾਝੁ40 ਕੂੜੋ41 ਕੂੜੁ ॥ ੧ ॥ (ਪੰਨਾ ੪੬੮)

False1 is the king2, false1 are the subjects3; false is the whole4 world5.
False is the mansion6, false are the skyscrapers7, and false are those who live in them8.
False is gold9, false is silver10, false are those who11 wear them.
False is the body12, false are the clothes13, false is incomparable15 beauty14.
False is the husband16, false is the wife17, they just mourn18 and waste20 away19.
The false ones love22 falsehood21, and forget24 their creator25,
Whom26 should26 be called a friend27, when the whole29 world30 is known to perish31.
False is the sweetness32, false is the honey33, through falsehood, boat-loads35 of people have drowned34.
Nanak36 prays37-38: without40 You39 O God, falsity41 prevails everywhere. (AGGS. M1, p.468).

Describing the misguided world lost in falsity, he wrote:-

ਦੁਨੀਆ1 ਖੋਟੀ2 ਰਾਸਿ3 ਕੂੜੁ4 ਕਮਾਈਐ5॥
The humanity1 in this world is acting like a counterfeit2 capital3 and investing5 in falsehood4.

ਨਾਨਕ ਸਚੁ6 ਖਰਾ7 ਸਾਲਾਹਿ8 ਪਤਿ9 ਸਿਉ10 ਜਾਈਐ11 ॥੧੪॥
Nanak instead recommended to realize8 the reality in Truth6 to enjoy7 the respect9 and honor8 of Truthful living11. (AGGS. M1, P.144).

Guru Nanak Sahib openly expresses his inability to know his God completely to be able to describe the extent of God fully. However, Guru Ji conveys that His God is the giver of all souls and is worth remembering.

ਜੇ ਹਉ ਜਾਣਾ ਆਖਾ ਨਾਹੀ ਕਹਣਾ ਕਥਨੁ ਨ ਜਾਈ ॥ (Jap, GURU NANAK, GGS. 2-9).
Jae Ho Jaanaa Aakhaa Naahee Kehanaa Kathhan N Jaaee ||
Even knowing God, I cannot describe Him; He cannot be described in words.

ਗੁਰਾ ਇਕ ਦੇਹਿ ਬੁਝਾਈ ॥
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||

Kirpal Singh
Wellington, New Zealand