Guru Nanak Sahib says “ਲੈਨਿ ਜੋ ਤੇਰਾ ਨਾਉ”. Could ਨਾਉ be any different from ਨਾਉ?

ਹੰਉ ਕੁਰਬਾਨੈ ਜਾਉ ਤਿਨਾ ਕੈ ਲੈਨਿ ਜੋ ਤੇਰਾ ਨਾਉ ॥ ਲੈਨਿ ਜੋ ਤੇਰਾ ਨਾਉ ਤਿਨਾ ਕੈ ਹੰਉ ਸਦ ਕੁਰਬਾਨੈ ਜਾਉ ॥੧॥ ਰਹਾਉ ॥ (Raag Tilang M. 1, GGS. 722-2).
I am a sacrifice to those who take to Your Name. Unto those who take to Your Name, I am forever a sacrifice. ||1||Pause||

Guru Arjan Sahib reaffirms the same in Sukhmani Sahib:-

ਏਕੋ ਜਪਿ ਏਕੋ ਸਾਲਾਹਿ ॥ ਏਕੁ ਸਿਮਰਿ ਏਕੋ ਮਨ ਆਹਿ ॥ (Raag Gauri M. 5, GGS. 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 Waheguru.

ਏਕੋ ਏਕੁ ਏਕੁ ਹਰਿ ਆਪਿ ॥ ਪੂਰਨ ਪੂਰਿ ਰਹਿਓ ਪ੍ਰਭੁ ਬਿਆਪਿ ॥
Waheguru is the One and Only One. Waheguru is totally permeating all.

ਅਨਿਕ ਬਿਸਥਾਰ ਏਕ ਤੇ ਭਏ ॥ ਏਕੁ ਅਰਾਧਿ ਪਰਾਛਤ ਗਏ ॥
The many expanses of the creation have all come from the One Waheguru. Adoring Waheguru, ignorance is removed.

ਮਨ ਤਨ ਅੰਤਰਿ ਏਕੁ ਪ੍ਰਭੁ ਰਾਤਾ ॥ ਗੁਰ ਪ੍ਰਸਾਦਿ ਨਾਨਕ ਇਕੁ ਜਾਤਾ ॥੮॥੧੯॥
When mind and body within are imbued with the Only Waheguru. Then the Divine Grace descends and Waheguru is known.||8||19||

If we look at the opening and the concluding verses of the Guru Granth Sahib, we do get an absolute clarity of ‘Naam’.

ੴ ਸਤਿ ਨਾਮੁ ਕਰਤਾ ਪੁਰਖੁ ਨਿਰਭਉ ਨਿਰਵੈਰੁ ਅਕਾਲ ਮੂਰਤਿ ਅਜੂਨੀ ਸੈਭੰ ਗੁਰ ਪ੍ਰਸਾਦਿ ॥
One Universal Creator God, The Name Is Truth (or His existence is Trth) Creative Being Personified No Fear No Hatred Image Of The Undying, Beyond Birth, Self-Existent. By Guru’s Grace~

॥ ਜਪੁ ॥
Chant And Meditate:

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

– ਥਾਲ ਵਿਚਿ ਤਿੰਨਿ ਵਸਤੂ ਪਈਓ ਸਤੁ ਸੰਤੋਖੁ ਵੀਚਾਰੋ ॥ ਅੰਮ੍ਰਿਤ ਨਾਮੁ ਠਾਕੁਰ ਕਾ ਪਇਓ ਜਿਸ ਕਾ ਸਭਸੁ ਅਧਾਰੋ ॥ (Mundaavani Guru Arjan Dev, GGS. 1429-12).
Upon this Plate, three things have been placed: Truth, Contentment and Contemplation. 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 ॥ ਏਹ ਵਸਤੁ ਤਜੀ ਨਹ ਜਾਈ ਨਿਤ ਨਿਤ ਰਖੁ ਉਰਿ ਧਾਰੋ ॥
One who eats it and enjoys it shall be saved. This thing can never be forsaken; keep this always and forever in your mind.

ਤਮ ਸੰਸਾਰੁ ਚਰਨ ਲਗਿ ਤਰੀਐ ਸਭੁ ਨਾਨਕ ਬ੍ਰਹਮ ਪਸਾਰੋ ॥੧॥
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 ‘Sat Naam’of Mool Mantar is described as ‘Amrit Naam’ in the concluding verse of Mundavani and is further elaborated as the one who is everywhere (ਬ੍ਰਹਮ ਪਸਾਰੋ). Who can be everywhere except Waheguru?

So obviously the ‘Naam’ (ਸਤਿ ਨਾਮੁ) of Guru Nanak Ji is the same as his ੴ, ਕਰਤਾ ਪੁਰਖੁ, ਨਿਰਭਉ, ਨਿਰਵੈਰੁ, ਅਕਾਲ ਮੂਰਤਿ, and ਅਜੂਨੀ ਸੈਭੰ.

As a true Guru, Guru Nanak Sahib hands over the key to this pussle by ending the opening verse of Guru Granth Sahib with a word ‘ਗੁਰ ਪ੍ਰਸਾਦਿ’ (Guru’s Grace/ Gur-kirpa/Nadr…). You will notice that the word ‘ਗੁਰ ਪ੍ਰਸਾਦਿ’ stands alone in the Mool Mantar and does not as such relate to other words i. e. ੴ, ਕਰਤਾ ਪੁਰਖੁ, ਨਿਰਭਉ, ਨਿਰਵੈਰੁ, ਅਕਾਲ ਮੂਰਤਿ, and ਅਜੂਨੀ ਸੈਭੰ.

Guru Nanak Sahib is clearly directing that Gurparsad (‘ਗੁਰ ਪ੍ਰਸਾਦਿ’/Gur’s Grace) is the way to know Sat Naam/Amrit Naam or Waheguru and the Gurparsad is nothing but the Bani of Guru Granth Sahib, which need to be contemplated with patience as adviced by the Chief Editor of the Guru Granth Sahib in the Mundavani (ਸਤੁ ਸੰਤੋਖੁ ਵੀਚਾਰੋ).

I am pretty convinced that the ‘Naam’ of Guru Nanak Sahib is the same as Ikoankaar (ੴ) of Guru Nanak Sahib thats why Guru Sahib proclaims:

ਤੇਰਾ ਏਕੁ ਨਾਮੁ ਤਾਰੇ ਸੰਸਾਰੁ ॥ ਮੈ ਏਹਾ ਆਸ ਏਹੋ ਆਧਾਰੁ ॥੧॥ ਰਹਾਉ ॥ (Sri Raag Guru Nanak Dev, GGS. 24-15).
Your Name alone, Lord, saves the world. This is my hope; this is my support. ||1||Pause||

Many scientists are doing research but only a few who have an evolved consciousness make some breakthrough discoveries as per the laws of Natural Sciences.

Similarly, those who are in an advanced state of spiritual consciousness enjoy the state of Naam (by dipping in Naam Adhaar) to understand the Spiritual laws.

Guru Nanak Dev Ji, in Jap Ji Sahib, gives a simple example of removing dirt from a soiled body part or clothes This statement everyone understands that this happens as such. However, a chemist who is at higher consciousness of subject of chemistry could go further and explain the mechanism of dirt removal by bring in concept of surface area and surface tension etc.- as per Laws of Chemical & Physical Sciences.

Guru Ji next talks about the role of Naam as a tool in getting rid of evilness of mind/intellect (the veil of ignorance, which separates Self from Universal-Self ). An ordinary person or a chemist/scientist has no clue to the underlying mechanism of this phenomenon whereas one who has spiritual consciousness will understand and appreciate the cleansing process/mechanism of removing dirt (ignorance) of mind with Naam as a truthful Spiritual Law.

A person with spiritual consciousness can appreciate scientific laws of Nature but a pure scientist cannot appreciate spiritual laws as such without experiencing spirituality. There is`always a gap in the thinking of Pure Scientists and Spiritual Scientists.

ਭਰੀਐ ਹਥੁ ਪੈਰੁ ਤਨੁ ਦੇਹ ॥ ਪਾਣੀ ਧੋਤੈ ਉਤਰਸੁ ਖੇਹ ॥ (Guru Nanank, Jap Ji, GGS.4).
When the hands and the feet and the body are dirty, water can wash away the dirt.

ਮੂਤ ਪਲੀਤੀ ਕਪੜੁ ਹੋਇ ॥ ਦੇ ਸਾਬੂਣੁ ਲਈਐ ਓਹੁ ਧੋਇ ॥
When the clothes are soiled and stained by urine, soap can wash them clean.

ਭਰੀਐ ਮਤਿ ਪਾਪਾ ਕੈ ਸੰਗਿ ॥ ਓਹੁ ਧੋਪੈ ਨਾਵੈ ਕੈ ਰੰਗਿ ॥
But when the intellect is stained and polluted by sin, it can only be cleansed by the Love of the Name.

Guru Amar Das Ji also emphasises on the importance of Naam while making it clear that all educational diplomas, degrees, fellowships are just worldly pursuits, which help in the growth of ego, duality and hankar.

ਪੜਣਾ ਗੁੜਣਾ ਸੰਸਾਰ ਕੀ ਕਾਰ ਹੈ ਅੰਦਰਿ ਤ੍ਰਿਸਨਾ ਵਿਕਾਰੁ ॥ ਹਉਮੈ ਵਿਚਿ ਸਭਿ ਪੜਿ ਥਕੇ ਦੂਜੈ ਭਾਇ ਖੁਆਰੁ ॥ (Raag Sorath M. 3, GGS. 650)
Reading and studying are just worldly pursuits, if there is thirst and corruption within. Reading in egotism, all have grown weary; through the love of duality, they are ruined.

Guru Ji further stresses that the real education is in contemplating the Gur-sabd (Gurbani) and in evolving one’s consciousness to taste the essence of Naam (Waheguru) – the treasure of excellence. He adds that blessed are those who trade in the bliss of Naam.

ਸੋ ਪੜਿਆ ਸੋ ਪੰਡਿਤੁ ਬੀਨਾ ਗੁਰ ਸਬਦਿ ਕਰੇ ਵੀਚਾਰੁ ॥ ਅੰਦਰੁ ਖੋਜੈ ਤਤੁ ਲਹੈ ਪਾਏ ਮੋਖ ਦੁਆਰੁ ॥
He alone is educated, and he alone is a wise Pandit, who contemplates the Word of the Guru’s Shabad. He searches within himself, and finds the true essence; he finds the Door of Salvation.

ਗੁਣ ਨਿਧਾਨੁ ਹਰਿ ਪਾਇਆ ਸਹਜਿ ਕਰੇ ਵੀਚਾਰੁ ॥ ਧੰਨੁ ਵਾਪਾਰੀ ਨਾਨਕਾ ਜਿਸੁ ਗੁਰਮੁਖਿ ਨਾਮੁ ਅਧਾਰੁ ॥੧॥
He finds the Lord, the treasure of excellence, and peacefully contemplates Him. Blessed is the trader, O Nanak, who, as Gurmukh, takes the Name as his only Support. ||1||

The Sukhmanee Sahib proclaims the following:-

ਨਾਮ ਸੰਗਿ ਜਿਸ ਕਾ ਮਨੁ ਮਾਨਿਆ ॥ ਨਾਨਕ ਤਿਨਹਿ ਨਿਰੰਜਨੁ ਜਾਨਿਆ ॥੩॥ (Raag Gauri M. 5, GGS.281).
One whose mind accepts the Company of the Naam, the Name of the Lord, O Nanak, knows the Immaculate Lord. ||3||

For all spiritual matters in Sikhi, it is necessary to have a good grasp of the Gurbani in the Guru Granth Sahib. To be continued……..
Kirpal Singh
Wellington, New Zealand
kirpal2singh@yahoo.com

Discussion on Naam will ever remain inconclusive due to its vastness……..

Bani (Gurbani) – Naam – Guru and Waheguru are interconnected with definite linkage.

Bani is Divine Gian originated from Waheguru and relayed to us through our Gurus. Naam is an enlightening essence obtained on digesting the Gian of the Gurbani. When the Naam surfaces or comes in to play (as a divine tool) then one gets a glimpse of Hukumi ( the Enlightener and giver of Gurbani – i. e. Waheguru). In this awastha, a true devotee/Gurmukh automatically sings/utters/recites or speak out the name of Hukumi (Waheguru, Waheguru, Waheguru….).

Obviously, there is difference in repeating Waheguru as a first step (as a Mantra) and when a devotee commences to chant a Divine Naam when fully engrossed in Waheguru.

ਨਾਮ ਸੰਗਿ ਜਿਸ ਕਾ ਮਨੁ ਮਾਨਿਆ ॥ ਨਾਨਕ ਤਿਨਹਿ ਨਿਰੰਜਨੁ ਜਾਨਿਆ ॥੩॥ (Raag Gauri, M. 5, GGS. 281-11).
One whose mind gets engrossed in Naam, Through the Name of the Lord, O Nanak,one knows the Immaculate Lord. ||3||

If you carefully analyse the above verse of Sukhmani Sahib (By Guru Arjan Dev Ji), it becomes clear that the Naam is key of Divine Gian instrumental in knowing Niranjan (Waheguru). Naam appears to be the key vital key to open the mystic door to know Waheguru. Therefore, Naam is a definite link to Waheguru.

The following verse makes it further clear that Naam is a Divine Gian that is obtained with the grace/Nadr/Gurparsad of Waheguru and its presence makes a person ‘nirmal Gurmukh ” ਸੋ ਜਨੁ ਨਿਰਮਲੁਥੀਆ” (immaculate, pure/ego-less/without dubida).

ਕਰਿ ਕਿਰਪਾ ਜਿਸ ਕਉ ਨਾਮੁ ਦੀਆ ॥ ਨਾਨਕ ਸੋ ਜਨੁ ਨਿਰਮਲੁ ਥੀਆ ॥੭॥ (Raag Gauri, M. 5, GGS. 283-12).
One whom the Lord, in His Grace, blesses with His Name – O Nanak, that person becomes immaculate and pure. ||7||

The Gurbani and Naam make a person “NIRMAL” (Waheguru like) to the extent that one can grasp the following messages in real Gurmat perspectives that the entire Creation of the Creator stands on Nirmal Gian (Naam) of Waheguru. A scientist may call it “Divine Laws” in nature.

ਨਾਮ ਕੇ ਧਾਰੇ ਸਗਲੇ ਜੰਤ ॥ ਨਾਮ ਕੇ ਧਾਰੇ ਖੰਡ ਬ੍ਰਹਮੰਡ ॥ (Raag Gauri M. 5, GGS. 284-11).
The Naam is the Support of all creatures. The Naam is the Support of the earth and solar systems.

ਨਾਮ ਕੇ ਧਾਰੇ ਸਿਮ੍ਰਿਤਿ ਬੇਦ ਪੁਰਾਨ ॥ ਨਾਮ ਕੇ ਧਾਰੇ ਸੁਨਨ ਗਿਆਨ ਧਿਆਨ ॥
The Naam is the Support of the Simritees, the Vedas and the Puraanas. The Naam is the Support by which we hear of spiritual wisdom and meditation.

ਨਾਮ ਕੇ ਧਾਰੇ ਆਗਾਸ ਪਾਤਾਲ ॥ ਨਾਮ ਕੇ ਧਾਰੇ ਸਗਲ ਆਕਾਰ ॥
The Naam is the Support of the Akaashic ethers and the nether regions. The Naam is the Support of all bodies.

ਨਾਮ ਕੇ ਧਾਰੇ ਪੁਰੀਆ ਸਭ ਭਵਨ ॥ ਨਾਮ ਕੈ ਸੰਗਿ ਉਧਰੇ ਸੁਨਿ ਸ੍ਰਵਨ ॥
The Naam is the Support of all worlds and realms. Associating with the Naam, listening to it with the ears, one is saved.

ਕਰਿ ਕਿਰਪਾ ਜਿਸੁ ਆਪਨੈ ਨਾਮਿ ਲਾਏ ॥ ਨਾਨਕ ਚਉਥੇ ਪਦ ਮਹਿ ਸੋ ਜਨੁ ਗਤਿ ਪਾਏ ॥੫॥|
Those whom the Lord mercifully attaches to His Naam – O Nanak, in the fourth state, those humble servants attain salvation. ||5||

I might sound somewhat like a mystic to state the above. I shall look forward to candid and enlightening advice of other members of the Forum.

‘Ik Oankar’ is One and only One and His name is charged with the power of Naam for a faithful devotee. Actually it is very simple exercise but we make it complicated in our ignorance by giving a scholarly dimension to Name Japna of Waheguru. There are groups of people or individuals who resort in Name Japna of Waheguru while lacking the unconditional trust and faith in Waheguru. As a result they do not enter the Naam-Awastha (Pauris on Khands in Jap Ji Sahib and four steps of Lavaan throw ample light on this):-

ਨਾਉ (Name)ਤੇਰਾ ਨਿਰੰਕਾਰੁ ਹੈ ਨਾਇ ਲਇਐ ਨਰਕਿ ਨ ਜਾਈਐ ॥ (Raag Asa M, 1, GGS.465-15).
Your Name is the Fearless Lord; chanting Your Name, one does not have to go to hell.

The Name of Waheguru is linked to Naam as given below:-

ਨਾਇ (Name) ਸੁਣਿਐ ਮਨੁ ਰਹਸੀਐ ਨਾਮੇ (Naam) ਸਾਂਤਿ ਆਈ ॥ ਨਾਇ (Name) ਸੁਣਿਐ ਮਨੁ ਤ੍ਰਿਪਤੀਐ ਸਭ ਦੁਖ ਗਵਾਈ ॥ (Raag Sarang M. 1, GGS. 1240-1).
Hearing the Name, the mind is delighted. The Name brings peace and tranquility. Hearing the Name, the mind is satisfied, and all pains are taken away.

ਨਾਇ (Name) ਸੁਣਿਐ ਨਾਉ (Naam) ਊਪਜੈ ਨਾਮੇ (Naam) ਵਡਿਆਈ ॥ ਨਾਮੇ (Naam)ਹੀ ਸਭ ਜਾਤਿ ਪਤਿ ਨਾਮੇ (Naam) ਗਤਿ ਪਾਈ ॥
Hearing the Name, one becomes famous; the Name brings glorious greatness. The Name brings all honor and status; through the Name, salvation is obtained.

ਗੁਰਮੁਖਿ ਨਾਮੁ (Name) ਧਿਆਈਐ ਨਾਨਕ ਲਿਵ ਲਾਈ ॥੬॥
The Gurmukh meditates on the Name; Nanak is lovingly attuned to the Name. ||6||

My personal experience with Waheguru Jaap started on becoming conscious of the essence of the following Sabd in Gurbani and it has ever stayed with me firmly:-

ਤਿਥੈ ਤੂ ਸਮਰਥੁ ਜਿਥੈ ਕੋਇ ਨਾਹਿ ॥ ਓਥੈ ਤੇਰੀ ਰਖ ਅਗਨੀ ਉਦਰ ਮਾਹਿ ॥ (Raag Raamkali M. 5, GGS. 962-1).
Where You are, Waheguru there is no one else. There, in the fire of the mother’s womb, You protected us.

ਸੁਣਿ ਕੈ ਜਮ ਕੇ ਦੂਤ ਨਾਇ ਤੇਰੈ ਛਡਿ ਜਾਹਿ ॥ ਭਉਜਲੁ ਬਿਖਮੁ ਅਸਗਾਹੁ ਗੁਰ ਸਬਦੀ ਪਾਰਿ ਪਾਹਿ ॥
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.

ਜਿਨ ਕਉ ਲਗੀ ਪਿਆਸ ਅੰਮ੍ਰਿਤੁ ਸੇਇ ਖਾਹਿ ॥ ਕਲਿ ਮਹਿ ਏਹੋ ਪੁੰਨੁ ਗੁਣ ਗੋਵਿੰਦ ਗਾਹਿ ॥
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.

ਸਭਸੈ ਨੋ ਕਿਰਪਾਲੁ ਸਮ੍ਹ੍ਹਾਲੇ ਸਾਹਿ ਸਾਹਿ ॥ ਬਿਰਥਾ ਕੋਇ ਨ ਜਾਇ ਜਿ ਆਵੈ ਤੁਧੁ ਆਹਿ ॥੯॥
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||

Finally, my anchor in life comes from Guru Nanak Sahib and supported by Guru Arjan Dev Ji:-

ਤੇਰਾ ਏਕੁ ਨਾਮੁ ਤਾਰੇ ਸੰਸਾਰੁ ॥ ਮੈ ਏਹਾ ਆਸ ਏਹੋ ਆਧਾਰੁ ॥੧॥ ਰਹਾਉ ॥(Sri Raag M. 1, GGS. 24-15).
Your Name alone,Waheguru, saves the world. This is my hope; this is my support. ||1||Pause||

ਨਾਮੁ ਜਪਤ ਕੋਟਿ ਸੂਰ ਉਜਾਰਾ ਬਿਨਸੈ ਭਰਮੁ ਅੰਧੇਰਾ ॥੧॥ ਥਾਨਿ ਥਨੰਤਰਿ ਸਭਨੀ ਜਾਈ ਜੋ ਦੀਸੈ ਸੋ ਤੇਰਾ ॥ (Raag Jaitsiri M. 5, GGS. 700-17).
Chanting the Naam, the Name of the Lord, the light of millions of suns shines forth, and the darkness of doubt is dispelled. ||1|| In all the spaces and interspaces, everywhere, whatever we see is Yours.

To be continued……….

Kirpal Singh
Wellington, New Zealand
kirpal2singh@yahoo.com

The following data about Naam in Guru Granth Sahib goes to prove:- “NANAK KE GHAR KEWAL NAAM”.

ਨਾਮ (5110 times) ਤੁਲਿ ਕਛੁ ਅਵਰੁ ਨ ਹੋਇ ॥ ਨਾਨਕ ਗੁਰਮੁਖਿ ਨਾਮੁ (3303 times) ਪਾਵੈ ਜਨੁ ਕੋਇ ॥੮॥੨॥ (Raag Gauri M. 5, GGS. 265-8).

ਰਾਜ ਲੀਲਾ ਤੇਰੈ ਨਾਮਿ ( 646 times) ਬਨਾਈ ॥ (Raag Asa, M. 3, GGS. 385-10).

Total: 9059 times in three forms.

In addition, Naav (404 times), Naavai (284 times), and Nau (five times + in different forms?)

A discussion on GL-Z Forum triggered me to share my humble but continually developing understanding/experience of Gurmat Naam.

ਗੁਰਮਤਿ ਨਾਮੁ ਮੇਰਾ ਪ੍ਰਾਨ ਸਖਾਈ ਹਰਿ ਕੀਰਤਿ ਹਮਰੀ ਰਹਰਾਸਿ ॥੧॥ ਰਹਾਉ ॥ (Raag Goojree M. 4, GGS. 10-3).
Through the Guru’s Teachings, the Naam is my breath of life. The Kirtan of the Lord’s Praise is my life’s occupation. ||1||Pause||

With grace of Waheguru I am led to exploring of ‘Naam’ for the last six years and the understanding continues to be evolving. The journey started with open discussion on this subject on the GL-Z. My gratitude goes to various members of the GL-Z Forum in enhancing my understanding about this inexhaustible subject. I must confess, however, that I still cannot say precisely that what Naam is? My take is that ‘Naam” like Waheguru is beant (without defined limits) but it has a ‘Divine Ras’.

I can share only what I know about ‘Naam’ at this moment- Naam is divine virtues/soojh-boojh/budh-bebik/sumat arising out of connectivity with Waheguru in an egoless state where one proclaims that “hoon aappu bol na janda’. And it comes with Divine grace/kirpa/nadr/gurparsa/bakhshish of Waheguru.

Some of my thoughts are presented below:-

Naam and attainment of Naam

Strictly speaking the “Naam” is more like tasting of sweets by a mute (Gunga) person who enjoys the taste but cannot tell. More over Naam is a gift ” Dhhur karam paaeiaia tudhh jin kau, s naam har ke laagae (Ramkalee M.3, GGS 917).

This Gift of Naam from God and is present in ALL beings as a birth right “No nindh anmrit prabh ka naam, dhaehee mehi eis ka bisraam” – (Raag Gaurhee Sukhmanee M. 5, GGS 293). But there is need to bring out Naam in our consciousness by “Prabh ke simran man ki mal jaae, anmrit naam ridh maahi samaaie” (Raag Gauri Sukhmanee M. 5, GGS 263). By contemplating on Gurbani the clouds of houmai and maya start disappearing and the Naam starts shining.

Spiritual experience in Sikhism starts with Waheguru whose light permeates through the Gurus who in turn translate the light in terms of Sabd, which on contemplation and living life accordingly lead to NAAM – a blissful experience in which one enjoys the presence and awareness of Waheguru all around, everywhere and in all beings , “Nirbau Nirankar sach naam, ja ka keaa sagal jahan” (Raag Aassa M.1, GGS 465).

Naam Japna is a thought process which involves living with God (Waheguru). At this stage one automatically speaks out Waheguru, Waheguru, Waheguru…………….(or any other name of God) in awe (vismad). Once one is tuned to Waheguru then Waheguru takes over “Jina bhateyia mera poora satguru, tin har naam diravai ram raje” (Aassa M. 4,GGS. 451-5) and that leads to “Jan Nanak naam aradhea, aradh har mileya”(Raag Aassa M.4, GGS 447).

The above state brings one in full-time employment of God (Waheguru) and one finds oneself in a state of “oothath baithath sovath naam, kahu Nanak jan kai sadh kaam (Raag Gaurhee Sukhmanee M 5, GGS 286).

Next the one who tastes this state can only tell “Thithai seetho seetha mahimma maahi, thaa kae roop n kathanae jaahi (Guru Nanak, Jap Ji, GGS 8). One thus merges back in to Waheguru from where the divine light emanated in the first place.

Thus, the simple equation is: Waheguru – Guru – Sabd – Naam – Waheguru. This can further be simplified Waheguru equals Naam and vice versa.

Additional Methodology of attaining Naam is as given in Gurbani:-

1. “poorai bhaag naam man vasai sabadh milaavaa hoe ||”
Through perfect good fortune, the Naam comes to abide within the mind. Through the
Sabd, we merge into Him
2. “sabadhae naam dhhiaaeeai sabadhae sach samaae ||4||
Through the Sabd, meditate on the Naam; through the Shabad, you shall merge in
Truth. ||4||
3. “gur sabadhee man naam nivaas ||
Through the Word of the Guru’s Shabad, the Naam abides within the mind.
4. “har anthar naam nidhhaan hai maerae govindhaa gur sabadhee har prabh gaajai jeeo||
O Lord, the treasure of the Naam is deep within, O my Lord of the Universe;
through the Word of the Guru’s Sabd, the Lord God is revealed.
5. “Ja kau prabh jeo aap bhujaiye
Sach naam sohee jan paiye” (Gauhree Sukhmani M. 5, Ashtpadi 22, pauri 1.).

Whatever knowledge, faith, devotion and consciousness etc are required, Waheguru Himself provides to prepare the receiver of Naam before granting the gift of His blessings, which is Naam.

6. Guru Amar Das Ji says that all other efforts are futile except contemplation on Gurbani to receive Naam. Gurbani is the step forward in the right direction.
“Mol kit he naam paahehe nahi Naam paahehe gur bichar”. (Raag Soohe M. 3, GGS. 754).

7. ”anmrith naam sadh meethaa laagaa gur sabadhee saadh aaeiaa ||
The Ambrosial Nectar of the Naam is always sweet to me; through the Word of the
Guru’s Shabad, I come to taste it.

The above verses do clearly illustrate that Naam is revealed within a person through the deep study of Sabd.

Guru Nanak Sahib gives us his insight as to how to receive the necessary Divine Education of Naam.

8. ਨਾਇ ਸੁਣਿਐ ਮਨੁ ਰਹਸੀਐ ਨਾਮੇ ਸਾਂਤਿ ਆਈ ॥ ਨਾਇ ਸੁਣਿਐ ਮਨੁ ਤ੍ਰਿਪਤੀਐ ਸਭ ਦੁਖ ਗਵਾਈ॥(Raag Sarang M. 1, GGS. 1240-3).
Hearing the Name, the mind is delighted. The Name brings peace and tranquility.
Hearing the Name, the mind is satisfied, and all pains are taken away.

9. ਨਾਇ ਸੁਣਿਐ ਨਾਉ ਊਪਜੈ ਨਾਮੇ ਵਡਿਆਈ ॥ ਨਾਮੇ ਹੀ ਸਭ ਜਾਤਿ ਪਤਿ ਨਾਮੇ ਗਤਿ ਪਾਈ ॥
Hearing the Name, one becomes famous; The Name brings all honor and status; through the Name, salvation is obtained.

ਗੁਰਮੁਖਿ ਨਾਮੁ ਧਿਆਈਐ ਨਾਨਕ ਲਿਵ ਲਾਈ ॥੬॥
The Gurmukh meditates on the Name; Nanak is lovingly attuned to the Name. ||6||

There is link in reciting the name of Akalpurakh (Waheguru) and Naam (ਨਾਇ ਸੁਣਿਐ ਨਾਉ ਊਪਜੈ ਨਾਮੇ ਵਡਿਆਈ). Reciting the name Waheguru acts as a tool to attain Naam and vice versa. All the Bhagats who were not exposed to Gurmat (Gurban) also received Naam by having full faith and trust in God (“Parbrahm jin sach kar jatta, Nanak so jan sach samata” – Sukhmani Sahib).

The one who is blessed devotional worship of Waheguru, attains Naam.

ਕਰਿ ਕਿਰਪਾ ਜਿਸੁ ਅਪਨੀ ਭਗਤਿ ਦੇਇ ॥ ਨਾਨਕ ਤੇ ਜਨ ਨਾਮਿ ਮਿਲੇਇ ॥੩॥ (Raag Gauri M. 5, GGS. 277-8)
Those whom the Lord mercifully blesses with His devotional worship – O Nanak, they are absorbed into the Naam. ||3||

Gurmat leads to Naam and one becomes Gurmukh on attaining Naam:-

ਗੁਰਮਤੀ ਨਾਉ ਮਨਿ ਵਸੈ ਸਹਜੇ ਸਹਜਿ ਸਮਾਉ ॥ (Salok Vaaraan and Vadheek, M. 3, GGS. 1416-2).
Following the Guru’s Teachings, the Name abides in the mind, and one is intuitively, automatically absorbed in the Lord

ਗੁਰਮੁਖਿ ਨਾਮਿ ਮਿਲੈ ਸਾਬਾਸਿ ॥ (Raag Bilaaval M. 1, GGS. 796-11).
The Gurmukhs are celebrated with the glory of the Naam, the Name of the Lord.

ਗੁਰਮੁਖਿ ਨਾਮਿ ਮਿਲੈ ਵਡਿਆਈ ॥(Raag Maajh, M. 3, GGS. 125-5).
The Gurmukh is blessed with the glorious greatness of the Naam.

The following verses throw some light on Nam Japna:

1. ਸਤਿ ਨਿਰਤਿ ਬੂਝੈ ਜੇ ਕੋਇ ॥ ਨਾਮੁ ਜਪਤ ਤਾ ਕੀ ਗਤਿ ਹੋਇ ॥ (Raag Gauri M. 5. GGS. 284).

2. ਅਨਿਕ ਜੋਨਿ ਜਨਮੈ ਮਰਿ ਜਾਮ ॥ ਨਾਮੁ ਜਪਤ ਪਾਵੈ ਬਿਸ੍ਰਾਮ ॥ (Raag Gauri M. 5, GGS. 264).

3. ਨਾਮੁ ਜਪਤ ਪਾਵਹਿ ਬਿਸ੍ਰਾਮੁ ॥ ਨਾਨਕ ਤਿਨ ਪੁਰਖ ਕਉ ਊਤਮ ਕਰਿ ਮਾਨੁ ॥੭॥ (Raag Gauri M. 5, GGS. 265).

ਨਾਮੁ ਜਪਤ ਪਾਵੈ ਬਿਸ੍ਰਾਮ is repeated two times in the Sukhmani Sahib.

With the grace of Waheguru, I have come across a number of Gursikhs, Hindus, Muslims and Christians who practice Nam Japna and are excellent human-beings and successful professionals.

Sukhmani Sahib alone throws a lot of light on Nam Japna. Members are urged to contemplate on the meanings and make-up their minds about this Gurmat practice.

If with Waheguru’s grace one can come to the level of an innocent child (without ego) then one enjoys the sweetness of Nam Japna – it pours out as “Har-ras” – described by Guru Amar Das Ji in Anand Sahib.

The most power Educational Tool of Naam (divine sohjee/budh-bebik embedded with virtues arising out of connectivity with Waheguru) advocated in Gurbani and how it shaped the lives of Sikh Gurus and Mahapurakhs and Gurmukhs and Gursikhs.

Guru Arjan Dev Ji, Editor Chief of Adi Guru Granth Sahib) and as an effective research supervisor presents a comprehensive literature review to his Sikhs in Sukhmani Sahib leading to spiritual Education:-

ਬਹੁ ਸਾਸਤ੍ਰ ਬਹੁ ਸਿਮ੍ਰਿਤੀ ਪੇਖੇ ਸਰਬ ਢਢੋਲਿ ॥ ਪੂਜਸਿ ਨਾਹੀ ਹਰਿ ਹਰੇ ਨਾਨਕ ਨਾਮ ਅਮੋਲ ॥੧॥  (Raag Gauri M. 5, GGS. 2865- 8)
The many Shaastras and the many Simritees – I have seen and searched through them all. They are not equal to Har, Haray – O Nanak, the Lord’s Invaluable Name. ||1||

Gurbani Education is Gurmat and it revolves around “Naam”

Guru Ram Das Ji’s spiritual transformation leading to a rise from a blue collar worker to Gurudom in Sikhi provides an insight in to his Education of selfless unflinching Guru-Seva, obeying his Guru’s commands and trust and faith in Naam (Waheguru) to attract Budh-bibek/Sohjee/Gurmat with the help of Divine grace/nadr/kirpa/gurparsad.

Guru Ram Das Ji’s story fulfills the guiding truths given in the following Gurbani tuks:-

ਗੁਰ ਕੈ ਗ੍ਰਿਹਿ ਸੇਵਕੁ ਜੋ ਰਹੈ ॥ ਗੁਰ ਕੀ ਆਗਿਆ ਮਨ ਮਹਿ ਸਹੈ ॥ (Raag Gauhri M. 5, GGS. 286-17).
That selfless servant, who lives in the Guru’s household, Is to obey the Guru’s Commands with all his mind

ਆਪਸ ਕਉ ਕਰਿ ਕਛੁ ਨ ਜਨਾਵੈ ॥ ਹਰਿ ਹਰਿ ਨਾਮੁ ਰਿਦੈ ਸਦ ਧਿਆਵੈ ॥
He is not to call attention to himself in any way. He is to meditate constantly within his heart on the Name of the Lord.

ਮਨੁ ਬੇਚੈ ਸਤਿਗੁਰ ਕੈ ਪਾਸਿ ॥ ਤਿਸੁ ਸੇਵਕ ਕੇ ਕਾਰਜ ਰਾਸਿ ॥
One who sells his mind to the True Guru – that humble servant’s affairs are resolved.

ਸੇਵਾ ਕਰਤ ਹੋਇ ਨਿਹਕਾਮੀ ॥ ਤਿਸ ਕਉ ਹੋਤ ਪਰਾਪਤਿ ਸੁਆਮੀ ॥
One who performs selfless service, without thought of reward, Shall attain his Lord and Master.

ਅਪਨੀ ਕ੍ਰਿਪਾ ਜਿਸੁ ਆਪਿ ਕਰੇਇ ॥ ਨਾਨਕ ਸੋ ਸੇਵਕੁ ਗੁਰ ਕੀ ਮਤਿ ਲੇਇ ॥੨॥
He Himself grants His Grace;
O Nanak, that selfless servant lives the Guru’s Teachings. ||2||

The Grace of Guru and Waheguru did wonders on the personality of Bhai Jaitha Ji in his spiritual transformation. On the literary side, Guru Ram Das Ji’s composition Lavaan alone is par excellence – a story of his own Spiritual experience enumerated in four steps:- gathering of spiritual knowledge of Waheguru; seeing Him around; going into vairag on missing Him and finally staying in liv (Divine connectivity) with Waheguru. Lavaan reinforces the Spiritual Steps (Khands) prescribed by Guru Nanak Sahib in Jap Ji as well. Altogether, Guru Ram Das Ji has contributed in all 638 sbads, saloks and chandds in the Guru Granth Sahib.

It is not wondrous as how Guru Ji without any formal education became an extraordinary visionary and full of management skills to do many things for the development of the Sikh Community. Today the hustling bustling city of Amritsar is known for ‘Ram Das Sarovar’ and Darbar Sahib (Golden Temple). Amritsar today houses Khalsa College, Guru Nanak Dev University and many other Colleges and Higher Educational Institutions that have produced so many scholarly professors, lecturers and researchers and numerous literary works since hundreds of years after Guru Ram Das Ji’s spiritual legacy. Guru Ji was blessed with son who became Guru Arjan Dev Ji, who in turn was imbued/drenched with Naam.

Finally, in summing up I conclude with Bhatts’ Educational message:-

ਗੁਰੁ ਜਹਾਜੁ ਖੇਵਟੁ ਗੁਰੂ ਗੁਰ ਬਿਨੁ ਤਰਿਆ ਨ ਕੋਇ ॥ ((ਸਵਈਏ ਮਹਲੇ ਚਉਥੇ ਕੇ (ਭਟ ਗਯੰਦ) ਗੁਰੂ ਗ੍ਰੰਥ ਸਾਹਿਬ : ਅੰਗ ੧੪੦੧ ਪੰ. ੧੧)
The Guru is the Boat, and the Guru is the Boatman. Without the Guru, no one can cross over.

Gurbani is Education. We should not only read Gurbani but read in the Gurbani.

ਗੁਰਮਤਿ ਨਾਮੁ ਮੇਰਾ ਪ੍ਰਾਨ ਸਖਾਈ ਹਰਿ ਕੀਰਤਿ ਹਮਰੀ ਰਹਰਾਸਿ ॥੧॥ ਰਹਾਉ ॥ (Raag Goojree M. 4, GGS. 10-3).
Through the Guru’s Teachings, the Naam is my breath of life. The Kirtan of the Lord’s Praise is my life’s occupation. ||1||Pause||

The Worldly needs of a Sikh are taken care of when one is elevated to the level of a Gurmukh. The shining example worth pondering is of the rise of Bhai Jetha Ji. His main educational qualification was Gur-Seva, with faith, decorum and tradition initiated earlier by Bhai Lehna Ji and Amar Das Ji before taking up Guruship. After attaining Guru-ship, the main occupation of Gurus was of sharing of Gurmat with fellow members of Sangat and the Humanity as “PUR-UPKARIS”. The Sangat looked after the necessary needs of Gurus.

I think there is need to sponsor chairs in Universities to understand and evaluate the power of “Naam”, which appears frequently in GGS. To be continued……..

Kirpal Singh
Wellington, New Zealand
kirpal2singh@yahoo.com

Humans all over the world have been seeking and sharing divine guidance since time immemorial. An analysis suggests that we have a lot more in common to bind us together than what separates us. Here are some samples of spiritual yearnings of some individuals:

“Nothing can harm a good man either in life or death” – Socrates (Greek, 469-399 BC).

“We must have only that religion which is compatible with human reason. Religion must be purified of all its savage myths and superstitious miracles”. – Plato (Greek, 437-347 BC).

“Every good deed is a profitable investment. It is bound sooner or later to be returned with interest”. Aristotle (Greek, 384-322 BC).

“The true religion consists in a pious imitation of the gods (holy/enlightened people) – that is in the contemplation of the nature of the world with a mind at rest”. Epicurus (Greek, 347-270 BC).

“Do every deed, speak every word, think every thought in the knowledge that you may end your days at any moment”. Marcus Aurelius (Italian, 121-180 AD).

“God is the perfection that leads imperfect footsteps instinctively toward divine light”. – Rene Descartes (French, 1596-1650).

“God is in everything and everything is in God. He is the Intelligence that guides the world and the world that is guided by that Intelligence”. Baruch Spinoza (Dutch, 1632-1677).

“Leave every man to his own conscience and his own religion – all of the alike are trying to do God’s Will”. – John Locke (British, 1632-1704).

“For the true worshiper of God, there is but a single faith, equal justice and equal tolerance to all mankind’. – Voltaire (French 1694-1778).

“Man must try to solve the riddle of God, but God is a riddle that cannot be solved”. – Immanuel Kant (German, 1724-1804).

George Washington spent much time in prayers and he took presidential oath, “I swear – so help me God”. (American, 1732-1799).

“Man must utterly renounce his own powers, putting all his hopes in the working of God’s grace…..Great thoughts and a pure heart – that is what we ought to pray to God for”. – Goethe (German,1749-1832).

“Man is one because his soul is part and parcel of God” – Emerson (USA, 1803-1882).

“I have been driven to my knees (in prayers to God) many times by the overwhelming conviction that I had nowhere to go. My own wisdom and that of all about me seemed insufficient for that day” – Abraham Lincoln (American, 1809-1865).

“I think it is enough if we have God on our side without waiting for another person. Any man more right than his neighbours constitutes a majority of one already”. H. D. Thoreau (American, 1817-1862).

Queen Victoria declared, “Bible is the secret of England’s success. If I were to omit my daily reading of this book, I shall lose my greatest source of strength”. (British, 1819-1901).

“That man whose purpose is his own happiness is bad; he whose purpose is the opinion of others is week; he whose purpose is the happiness of others is virtuous; the whose purpose is God is great”. – Leo Tolstoy (Russian, 1828-1910).

” Religion is love of God. Love God sincerely and intensively. Weep for Him (in state of viraag). He will then reveal to you”. Ramakrishna (Indian, 1836-1886).

Each man’s faith, each man’s church, each man’s God is for him true if it enambles him to cope with his legitimate daily problems”. – William James (American, 1842-1910).

“Indeed, the sum total of of the creative life of a man is God. God is life. And the urge to life is upward, ever upward”. – Henri Bergson (French, 1859-1941).

“Let everyone try and find that as a result of daily prayer he adds something new to his life”. – M. K. Gandhi (Indian, 1869-1948).

“God in His goodness has put plenty of everything in the world for His children. It is just a matter of sharing it out fairly” – It is He and not I …without Him I can do nothing… You have to be completely empty to let Him in to do what He will” – Mother Teresa (Albanian, 1910-1997).

“The path of human development begins with innocence” – Hermann Hess (German, 1923-62).

“The best religion is the one that gets you closest to God. It is the one that makes you a better person”. – Dalai Lama (Tibetan, 1935-).

Guru Arjan Dev Ji’s spiritual advice is as:-

ਪੂਰੇ ਗੁਰ ਕਾ ਸੁਨਿ ਉਪਦੇਸੁ ॥ (Raag Gauri M. 5, GGS. 295-3).
Poorae Gur Kaa Sun Oupadhaes ||
Listen to the Teachings of the Perfect Guru;

ਪਾਰਬ੍ਰਹਮੁ ਨਿਕਟਿ ਕਰਿ ਪੇਖੁ ॥
Paarabreham Nikatt Kar Paekh ||
See the Supreme Lord God near you.

ਸਾਸਿ ਸਾਸਿ ਸਿਮਰਹੁ ਗੋਬਿੰਦ ॥
Saas Saas Simarahu Gobindh ||
With each and every breath, meditate in remembrance on the Lord of the Universe,

ਮਨ ਅੰਤਰ ਕੀ ਉਤਰੈ ਚਿੰਦ ॥
Man Anthar Kee Outharai Chindh ||
And the anxiety within your mind shall depart.

ਆਸ ਅਨਿਤ ਤਿਆਗਹੁ ਤਰੰਗ ॥
Aas Anith Thiaagahu Tharang ||
Abandon the waves of fleeting desire,

ਸੰਤ ਜਨਾ ਕੀ ਧੂਰਿ ਮਨ ਮੰਗ ॥
Santh Janaa Kee Dhhoor Man Mang ||
And pray for the dust of the feet of the Saints.

ਆਪੁ ਛੋਡਿ ਬੇਨਤੀ ਕਰਹੁ ॥
Aap Shhodd Baenathee Karahu ||
Renounce your selfishness and conceit and offer your prayers.

ਸਾਧਸੰਗਿ ਅਗਨਿ ਸਾਗਰੁ ਤਰਹੁ ॥
Saadhhasang Agan Saagar Tharahu ||
In the Saadh Sangat, the Company of the Holy, cross over the ocean of fire.

ਹਰਿ ਧਨ ਕੇ ਭਰਿ ਲੇਹੁ ਭੰਡਾਰ ॥
Har Dhhan Kae Bhar Laehu Bhanddaar ||
Fill your stores with the wealth of the Lord.

ਨਾਨਕ ਗੁਰ ਪੂਰੇ ਨਮਸਕਾਰ ॥੧॥
Naanak Gur Poorae Namasakaar ||1||
Nanak bows in humility and reverence to the Perfect Guru. ||1||

Someone said that “Every sincere prayer that has ever been uttered has been heard by God and answered. Of course our prayers may not be answered in just the way we expect but God knows best and answers in the way that that is the best”.

“My greatest purchase was a Nit-nem Gutka (costing less than Rs. 10/-) at young age, which has counted more than anything else in my life. I wish every Sikh boy and girl have a Nit-nem Gutka of their own.

An investment in Guru Granth Sahib and Gurbani books is a safe and sure to bring plenty of dividends. Daily readings and contemplating on a part of the Guru Granth Sahib amounts to attending the best university offering a collection of good and divine courses. Reading/studying writings of Gursikhs and other enlightened persons (including of other religions and beliefs) for which they have laboured so hard amounts to inviting extra blessings. The best gift that I received was from my mother many years go – a hanging wall banner with the following inscription in Gurmukhi:-

ਵਿਸਰੁ ਨਾਹੀ ਦਾਤਾਰ ਆਪਣਾ ਨਾਮੁ ਦੇਹੁ ॥ ਗੁਣ ਗਾਵਾ ਦਿਨੁ ਰਾਤਿ ਨਾਨਕ ਚਾਉ ਏਹੁ ॥੮॥੨॥੫॥੧੬॥ (Raag Soohee M. 5, GGS. 762-3).
O my Bountiful Lord, forget Thou me not and bless me with Thy Name. This alone is the fervent yearning of Nanak, O Lord, that ‘day and night, I may sing Thine praises.

My anchor in life is captured in the following verse of Guru Nanak Sahib:-

ਤੇਰਾ ਏਕੁ ਨਾਮੁ ਤਾਰੇ ਸੰਸਾਰੁ ॥ ਮੈ ਏਹਾ ਆਸ ਏਹੋ ਆਧਾਰੁ ॥੧॥ ਰਹਾਉ ॥ (Sri Raag Guru Nanak Sahib, GGS. 24-15).
Your Name alone, Lord, saves the world. This is my hope; this is my support. ||1||Pause||

Kirpal Singh
Wellington, New Zealand
kirpal2singh@yahoo.com

Often a rather unpleasant discourse is encountered on asserting superiority of Vedantic Philosophy over Gurmat (Gurbani) or vice versa.

All religious/spiritual paths help make human life meaningful and happy and one can give different names to attainable spiritual states.

Vedantic Philosophy served the 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 the Vedantic Philosophy. Practitioners of Sanatan Dharma do acknowledge this. There are a very few good Hindus who believe in Vedantic Philosophy rest simply think that Hinduism is just a way of life.

Sikhi on the other hand which 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 and also condemns the useless practices (empty rituals) that became manifested among the masses.

Gurbani does not spare in condemning any empty rituals that were prevalent during Sikh Gurus’ time. While Sikhs do pay attention to condemned rituals of Hindus and Muslims but at the same time they continue to attract rituals into Sikhism as well, thus undermining and defeating the core message of Gurbani: “Naam tul kach aver na hoe”:-

ਨਾਮ ਤੁਲਿ ਕਛੁ ਅਵਰੁ ਨ ਹੋਇ ॥ ਨਾਨਕ ਗੁਰਮੁਖਿ ਨਾਮੁ ਪਾਵੈ ਜਨੁ ਕੋਇ ॥੮॥੨॥ (Raag Gauri M. 5, GGS. 265-8).
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 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) but at the same time does not put a seal that it is the only path. Therefore, people are free to explore any other path suggested by a Spiritual Guru provided the Guru attained the necessary enlightenment through that path.

On listening to informed devotees of other religions/faiths, I invariably end up in finding myself in a position of stronger resolve about truths in Gurbani (Gurmat). For example, I recently attended a meeting of Brahama Kumaris in Wellington. Prof. Harish Shukla attached to this Centre spoke for half an hour on ‘How to build and strengthen the Inner Resources of the Mind”. I got the impression that a devoted Sikh of Guru Granth Sahib gave that talk emphasizing on Naam Japna and Simran.

I have a conviction that anyone who knows his/her religion well easily attracts goodness from other religions/faiths while easily filtering out the insignificant differences.

I love Gurbani for the following reasons:-

1. It is fairly recent, written in a language well understood by me.
2. The authors of various compositions are known to have lived like me.
3. All the authors admit that a Divine Grace helped them to say what they said. I trust them as ‘gentlemen’.
4. The truths, promises and instructions in Gurbani were tested by 1st to 5th and 9th Sikh Gurus, Bhagats and Mahapurakhs whose compositions are included in the Guru Granth Sahib.
5. There is historical account that the 6th, 7th, 8th, and 10th Gurus alongwith other Gurus practiced and demonstrated the divinity in Gurbani in their day to day real life.
6. The Gurbani was tested for a period of about 240 years before it was handed down as Guru Granth Sahib by Guru Gobind Singh Ji.
7. Gurbani was revealed in Kal-Yug by Kal-Yugi Gurus to save Kal-Yugi human beings. It is indeed bad luck of those who turn away from Gurbani that it belongs only to the Sikhs and not to them.
8. All the Gursikhs who are/were imbued with Gurbani guide us in the spirit of Seva, Sacrifice and Humility that illuminates/illuminated their personalities.
9. The Sikhs all over the World are enjoying the fruits of Gurbani as evidence of their successful presence on all the continents.
10. I am able to comprehend other faiths and religions better because of some understanding of Gurbani.
11. Personally Gurbani helps me to communicate with you otherwise I would be talking only chemistry (my professional subject).
12. Gurbani gives me an insight in to the Truths in other religious Scriptures as well. The following message of Guru Nanak Sahib in Asa di Vaar is eye opener for those who are exploring Spiritual Paths. However the emphasis is on  “ਪੜਹਿ ਗੁਣਹਿ ਤਿਨ੍ਹ੍ਹ ਚਾਰ ਵੀਚਾਰ”.

-ਚਾਰੇ ਵੇਦ ਹੋਏ ਸਚਿਆਰ ॥ ਪੜਹਿ ਗੁਣਹਿ ਤਿਨ੍ਹ੍ਹ ਚਾਰ ਵੀਚਾਰ ॥  (Raag Asa M. 1, GGS. 470-8).
The four Vedas each claim to be true. Reading and studying them, four doctrines are found.

What are those four steps ( ਚਾਰ ਵੀਚਾਰ) to ponder?:-

ਭਾਉ (1)  ਭਗਤਿ ਕਰਿ (2) ਨੀਚੁ ਸਦਾਏ (3) ॥ ਤਉ ਨਾਨਕ ਮੋਖੰਤਰੁ  (4) ਪਾਏ ॥੨॥
1. Love for God/Waheguru (ਭਾਉ ) 2. devotional worship (ਭਗਤਿ) and that too with 3. total loss of ego/houmai/duality (abiding in humility – ਨੀਚੁ ਸਦਾਏ). 4. the above three steps lead to the final state of attaining Salvation (ਮੋਖੰਤਰੁ)

That’s why I love Gurbani! However, I shall be open to temptation to accept any other religion or faith that offers me more than the above mentioned posts to hold on to.

Kirpal Singh
Wellington, New Zealand
kirpal2singh@yahoo.com

May I invite the members of Sangat to explore the wealth of information in Gurbani that makes it” Universal Light-House”, which can help solve our domestic, race, gender, spiritual, social, economic, environmental, national and international problems. The following sabd of Guru Amar Das Ji needs to be understood fully to see the light that Guru Ji is talking about.

The discussion might help us to find answers to fundamental question whether our Gurus came with a “Divine Message” or they simply promoted a “Philosophy”.

ਗੁਰਬਾਣੀ ਇਸੁ ਜਗ ਮਹਿ ਚਾਨਣੁ ਕਰਮਿ ਵਸੈ ਮਨਿ ਆਏ ॥੧॥ (Raag Sriraag M. 3, GGS. 67 -10).
Gurbani is the Light to illuminate this world; by His Grace, it comes to abide within the mind. ||1||
…………………………………………..
ਪ੍ਰਭੁ ਨਿਕਟਿ ਵਸੈ ਸਭਨਾ ਘਟ ਅੰਤਰਿ ਗੁਰਮੁਖਿ ਵਿਰਲੈ ਜਾਤਾ ॥
God is close at hand; He dwells deep within the hearts of all. How rare are those who, as Gurmukh, know Him.

ਨਾਨਕ ਨਾਮੁ ਮਿਲੈ ਵਡਿਆਈ ਗੁਰ ਕੈ ਸਬਦਿ ਪਛਾਤਾ ॥੮॥੫॥੨੨॥
O Nanak, through the Naam, greatness is obtained; through the Word of the Guru’s Shabad, He is realized. ||8||5||22||

Guru Amar Das Ji expresses his deep ‘Anubhav’ in the above Sabd, which need to be explored in depth.

I would humbly like to set the ball rolling by quoting the following verse of the Gurbani to open the discussion:-

ਤੂੰ ਘਟ ਘਟ ਅੰਤਰਿ ਸਰਬ ਨਿਰੰਤਰਿ ਜੀ ਹਰਿ ਏਕੋ ਪੁਰਖੁ ਸਮਾਣਾ ॥ (Raag Aasaa M. 4, GGS. 11 and 348)
You are constant in each and every heart, and in all things. O Dear Lord, you are the One.

This shows that all human-beings have a common thread of the ‘Toon’ (Waheguru) and that establishes a close relationship among them. This also develops a natural sense of ‘SHARING’ with your close kins. If the spirit of ‘Sharing’ alone is accepted, it brings the sense of respect, equality, peace and prosperity that is needed in the World.

Great are those billionaires who have decided (with the Grace of God) to share a great portion of their wealth with Charities around the World. What a Divine spirit of Sharing for the benefit of fellow human-beings!

Dhur Ki Bani: Direct Divine Revelation

The following tuks throw some light in favour of Gurbani being direct revelation from Waheguru?

ਤੇਰੀ ਗਤਿ ਮਿਤਿ ਤੂਹੈ ਜਾਣਹਿ ਕਿਆ ਕੋ ਆਖਿ ਵਖਾਣੈ ॥ ਤੂ ਆਪੇ ਗੁਪਤਾ ਆਪੇ ਪਰਗਟੁ ਆਪੇ ਸਭਿ ਰੰਗ ਮਾਣੈ ॥ (Raag Raamkali M.1, GGS. 946-16).
You alone know Your state and extent, Lord; What can anyone say about it. You Yourself are hidden, and You Yourself are revealed. You Yourself enjoy all pleasures.

ਸਾਧਿਕ ਸਿਧ ਗੁਰੂ ਬਹੁ ਚੇਲੇ ਖੋਜਤ ਫਿਰਹਿ ਫੁਰਮਾਣੈ ॥ ਮਾਗਹਿ ਨਾਮੁ ਪਾਇ ਇਹ ਭਿਖਿਆ ਤੇਰੇ ਦਰਸਨ ਕਉ ਕੁਰਬਾਣੈ ॥
The seekers, the Siddhas, the many gurus and disciples wander around searching for You, according to Your Will. They beg for Your Name, and You bless them with this charity. I am a sacrifice to the Blessed Vision of Your Darshan.

ਅਬਿਨਾਸੀ ਪ੍ਰਭਿ ਖੇਲੁ ਰਚਾਇਆ ਗੁਰਮੁਖਿ ਸੋਝੀ ਹੋਈ ॥ ਨਾਨਕ ਸਭਿ ਜੁਗ ਆਪੇ ਵਰਤੈ ਦੂਜਾ ਅਵਰੁ ਨ ਕੋਈ ॥੭੩॥੧॥
The eternal imperishable Lord God has staged this play; the Gurmukh understands it. O Nanak, He extends Himself throughout the ages; there is no other than Him. ||73||1||

Guru Nanak Sahib talks about ‘ਗੁਰਮੁਖਿ ਸੋਝੀ ਹੋਈ‘ but nowhere asserts his individual role?

In order to accept that the Gurbani is ‘Dhur Ki Bani’, one has to first accept that the Gurus were truthful beings and whatever they said was/is nothing but Truth (ਸੰਤਨ ਕੀ ਸੁਣਿ ਸਾਚੀ ਸਾਖੀ ॥ਸੋ ਬੋਲਹਿ ਜੋ ਪੇਖਹਿ ਆਖੀ as given below. Unless one acknowledges this truth one cannot make progress on this important concept in Sikhi.

My personal belief in ‘Dhur Ki Bani’ starts with the following pankti in Gurbani:-

Guru Arjan Dev Ji first describes the abiding strength of his Truthful-Sahib (Lord/Waheguru) in terms of ‘ਅਗਮ ਅਗੋਚਰੁ ਸਚੁ ਸਾਹਿਬੁ ਮੇਰਾ’ and ‘ਨਾਨਕ ਕਾ ਪ੍ਰਭੁ ਆਪੇ ਆਪਿ’. And then Guru Ji acknowledges- “ਨਾਨਕੁ ਬੋਲੈ ਬੋਲਾਇਆ ਤੇਰਾ”.

Nowhere Guru Ji places himself before Waheguru.

ਸੰਤਨ ਕੀ ਸੁਣਿ ਸਾਚੀ ਸਾਖੀ ॥ ਸੋ ਬੋਲਹਿ ਜੋ ਪੇਖਹਿ ਆਖੀ ॥ (Raag Raamkali M. 5, GGS. 894-8).
Listen to the true story of the Saints. They speak only of what they see with their eyes.

ਨਹੀ ਲੇਪੁ ਤਿਸੁ ਪੁੰਨਿ ਨ ਪਾਪਿ ॥ ਨਾਨਕ ਕਾ ਪ੍ਰਭੁ ਆਪੇ ਆਪਿ ॥੪॥੨੫॥੩੬॥
He is not involved with virtue or vice. Nanak’s God is Himself all-in-all. ||4||25||36||

ਅਗਮ ਅਗੋਚਰੁ ਸਚੁ ਸਾਹਿਬੁ ਮੇਰਾ ॥ ਨਾਨਕੁ ਬੋਲੈ ਬੋਲਾਇਆ ਤੇਰਾII॥੪॥੨੩॥੨੯I
You are inaccessible and unfathomable, O my True Lord and Master. Nanak speaks as You inspire him to speak. ||4||23||29||

Guru Nanak Sahib pronounces the following:-

ਜੈਸੀ ਮੈ ਆਵੈ ਖਸਮ ਕੀ ਬਾਣੀ ਤੈਸੜਾ ਕਰੀ ਗਿਆਨੁ ਵੇ ਲਾਲੋ ॥ (Raag Tilang M. 1, GGS.722-16).
As the Word of the Forgiving Lord comes to me, so do I express it, O Lalo.

Guru Ram Das Ji has the following to add:-

ਸਤਿਗੁਰ ਕੀ ਬਾਣੀ ਸਤਿ ਸਤਿ ਕਰਿ ਜਾਣਹੁ ਗੁਰਸਿਖਹੁ ਹਰਿ ਕਰਤਾ ਆਪਿ ਮੁਹਹੁ ਕਢਾਏ ॥ (Raag Gauri M. 4, GGS. 308-5).
O GurSikhs, know that the Bani, the Word of the True Guru, is true, absolutely true. The Creator Lord Himself causes the Guru to chant it.

Guru Arjan Dev Ji asserts the following:-

ਧੁਰ ਕੀ ਬਾਣੀ ਆਈ ॥ ਤਿਨਿ ਸਗਲੀ ਚਿੰਤ ਮਿਟਾਈ ॥(Raag Sorath M. 5, GGS. 628-2)
The Bani of His Word emanated from the Primal Lord. It eradicates all anxiety.

ਦਇਆਲ ਪੁਰਖ ਮਿਹਰਵਾਨਾ ॥ਹਰਿ ਨਾਨਕ ਸਾਚੁ ਵਖਾਨਾ ॥੨॥੧੩॥੭੭॥
The Lord is merciful, kind and compassionate.And enlightener of Truths ||2||13||77||

– ਇਕਿ ਭਰਮੇ ਇਕਿ ਭਗਤੀ ਲਾਏ ॥ ਅਪਣਾ ਕੀਆ ਆਪਿ ਜਣਾਏ ॥੩॥ (Raag Raamkali M. 5, GGS. 894-7).
Some wander around, while others are linked to His devotional worship. He Himself makes Himself known. ||3||

– ਸੇਵਕੁ ਅਪਨੀ ਲਾਇਓ ਸੇਵ ॥੩॥ (Raag Raamkali M. 5, GGS. 898-18).
He links His servant to His service. ||3||

The Gurus first as individuals (receivers) received the Brahm Gyan from Waheguru (transmitter) through a process of faith and devotion. Later, when the Guru acquired Brahm Gyan as Sabd- Guru, then they became one with God. So no difference between God and Guru i.e disappearance of two distinct entities. This is also supported in Gurbani:-

ਖਟੁ ਮਟੁ ਦੇਹੀ ਮਨੁ ਬੈਰਾਗੀ ॥ ਸੁਰਤਿ ਸਬਦੁ ਧੁਨਿ ਅੰਤਰਿ ਜਾਗੀ ॥ (Raag Raamkali M. 1, GGS. 904)

In the six-ringed abbey of the human body is the seat of the detached mind. The love for the Name’s meditation has awakened within it.

ਵਾਜੈ ਅਨਹਦੁ ਮੇਰਾ ਮਨੁ ਲੀਣਾ ॥ ਗੁਰ ਬਚਨੀ ਸਚਿ ਨਾਮਿ ਪਤੀਣਾ ॥੧॥
The celestial strain rings within me and my soul is absorbed therein. By Guru’s instruction, my soul is pleased with the True Name.

ਪ੍ਰਾਣੀ ਰਾਮ ਭਗਤਿ ਸੁਖੁ ਪਾਈਐ ॥ ਗੁਰਮੁਖਿ ਹਰਿ ਹਰਿ ਮੀਠਾ ਲਾਗੈ ਹਰਿ ਹਰਿ ਨਾਮਿ ਸਮਾਈਐ ॥੧॥ ਰਹਾਉ ॥
O mortal, it si through the Lord’s devotional service that peace is procured. By Guru’s grace, the Lord Master seems sweet and in the Lord Master’s name, the mortal merges.Pause.

ਮਾਇਆ ਮੋਹੁ ਬਿਵਰਜਿ ਸਮਾਏ ॥ ਸਤਿਗੁਰੁ ਭੇਟੈ ਮੇਲਿ ਮਿਲਾਏ ॥
Banishing the love of worldly valuables, one merges in the Lord and meeting with the True Guru, he unitest in His union.

ਨਾਮੁ ਰਤਨੁ ਨਿਰਮੋਲਕੁ ਹੀਰਾ ॥ ਤਿਤੁ ਰਾਤਾ ਮੇਰਾ ਮਨੁ ਧੀਰਾ ॥੨॥
The Lord’s name is an invaluable jewel and emerald ; Imbued with that my mind is rendered fortitudinous.

ਹਉਮੈ ਮਮਤਾ ਰੋਗੁ ਨ ਲਾਗੈ ॥ ਰਾਮ ਭਗਤਿ ਜਮ ਕਾ ਭਉ ਭਾਗੈ ॥
By the Lord’s devotion, the mortal is afflicted not with the ailment of ego and self-hood and his fear of death flees.

ਜਮੁ ਜੰਦਾਰੁ ਨ ਲਾਗੈ ਮੋਹਿ ॥ ਨਿਰਮਲ ਨਾਮੁ ਰਿਦੈ ਹਰਿ ਸੋਹਿ ॥੩॥
Death’s courier, the enemy of life, touches me not, as the God’s Immaculate Name sparkles within my mind.

ਸਬਦੁ ਬੀਚਾਰਿ ਭਏ ਨਿਰੰਕਾਰੀ ॥ ਗੁਰਮਤਿ ਜਾਗੇ ਦੁਰਮਤਿ ਪਰਹਾਰੀ ॥
Reflecting on the Lord’s Name, one comes to belong to the Formless Lord. Awakening to the Guru’s instruction, one’s evil -intellect is erased.

ਅਨਦਿਨੁ ਜਾਗਿ ਰਹੇ ਲਿਵ ਲਾਈ ॥ ਜੀਵਨ ਮੁਕਤਿ ਗਤਿ ਅੰਤਰਿ ਪਾਈ ॥੪॥
By remaining wakeful night and day, and professing love for the Lord, he is emancipated in life and finds this state from within him.

ਅਲਿਪਤ ਗੁਫਾ ਮਹਿ ਰਹਹਿ ਨਿਰਾਰੇ ॥ ਤਸਕਰ ਪੰਚ ਸਬਦਿ ਸੰਘਾਰੇ ॥
I live detached in the secluded body-cave. The five thieves, I have slain with the Lord’s Name.

ਪਰ ਘਰ ਜਾਇ ਨ ਮਨੁ ਡੋਲਾਏ ॥ ਸਹਜ ਨਿਰੰਤਰਿ ਰਹਉ ਸਮਾਏ ॥੫॥
My soul visits not another’s house, nor does it wobble now. I now remain continually absorbed in God.

ਗੁਰਮੁਖਿ ਜਾਗਿ ਰਹੇ ਅਉਧੂਤਾ ॥ ਸਦ ਬੈਰਾਗੀ ਤਤੁ ਪਰੋਤਾ ॥
By Guru’s grace, I remain wakeful, immaculate, ever detached and weaved into quintessence.

ਜਗੁ ਸੂਤਾ ਮਰਿ ਆਵੈ ਜਾਇ ॥ ਬਿਨੁ ਗੁਰ ਸਬਦ ਨ ਸੋਝੀ ਪਾਇ ॥੬॥
The world is asleep, it dies and continues coming and going. Without the Guru’s instruction, it obtains not understanding.

ਅਨਹਦ ਸਬਦੁ ਵਜੈ ਦਿਨੁ ਰਾਤੀ ॥ ਅਵਿਗਤ ਕੀ ਗਤਿ ਗੁਰਮੁਖਿ ਜਾਤੀ ॥
Day and night, the Divine music resounds within him, who, by Guru’s grace, knows the wondrous state of the Deathless Lord.

ਤਉ ਜਾਨੀ ਜਾ ਸਬਦਿ ਪਛਾਨੀ ॥ ਏਕੋ ਰਵਿ ਰਹਿਆ ਨਿਰਬਾਨੀ ॥੭॥
When one knows the Name, then realises he the One Detached Lord, pervading all.

ਸੁੰਨ ਸਮਾਧਿ ਸਹਜਿ ਮਨੁ ਰਾਤਾ ॥ ਤਜਿ ਹਉ ਲੋਭਾ ਏਕੋ ਜਾਤਾ ॥
My mind is easily absorbed in seedless trance and forsaking self-conceit and greed, I now know but One Lord.

ਗੁਰ ਚੇਲੇ ਅਪਨਾ ਮਨੁ ਮਾਨਿਆ ॥ ਨਾਨਕ ਦੂਜਾ ਮੇਟਿ ਸਮਾਨਿਆ ॥੮॥੩॥
When the disciple’s own soul accepts the lead of the Guru, then eradicating his duality, he merges in the Lord, O Nanak.

The above Sabd clearly spells out the process of merger with God to be in position to receive and appreciate ‘Dhur Ki Bani’. It opens door for all of us to achieve merger guided by the examples of Gurus, Bhagats, Bhatts and others Mahapurakhs who find place in the Guru Granth Sahib.

According to Guru Amar Das Ji ‘Dhur Ki Bani’ is always there for those who are truthful and connected to Almighty God (Waheguru) who is all-pervading

ਸੁਣਤੇ ਪੁਨੀਤ ਕਹਤੇ ਪਵਿਤੁ ਸਤਿਗੁਰੁ ਰਹਿਆ ਭਰਪੂਰੇ ॥ (Raag Raamkali M. 3, GGS. 922-18).
Pure are the listeners, and pure are the speakers; the True Guru is all-pervading and permeating.

ਬਿਨਵੰਤਿ ਨਾਨਕੁ ਗੁਰ ਚਰਣ ਲਾਗੇ ਵਾਜੇ ਅਨਹਦ ਤੂਰੇ ॥੪੦॥੧॥
Prays Nanak, touching the Guru’s Feet, the unstuck sound current of the celestial bugles vibrates and resounds. ||40||1||

‘Dhur Ki Bani’ is ‘Dhur Ki Bani’ and not a ‘metaphor of any kind’. To brand it as a metaphor is a gross manmat. Dhur Ki Bani is Divine Kalaam came from Satguru (Waheguru) using EGO-LESS Sikh Gurus, Bhagats, Bhatts and other Mahapurakhs as mouth pieces.

ਸਤਿਗੁਰ ਕੀ ਬਾਣੀ ਸਤਿ ਸਤਿ ਕਰਿ ਜਾਣਹੁ ਗੁਰਸਿਖਹੁ ਹਰਿ ਕਰਤਾ ਆਪਿ ਮੁਹਹੁ ਕਢਾਏ ॥ (Raag Gauri M.4, GGS. 308-5).
O GurSikhs, know that the Bani, the Word of the True Guru, is true, absolutely true. The Creator Lord Himself causes the Guru to chant it.

Guru Nanak Sahib gives a sense of his fully surrendering to his Guru and putting HIM in the driving seat:-

ਅਕਲੀ ਸਾਹਿਬੁ ਸੇਵੀਐ ਅਕਲੀ ਪਾਈਐ ਮਾਨੁ ॥ (Raag Sarang M. 1, GGS. 1245-5).
Wisdom leads us to serve our Lord and Master; through wisdom, honor is obtained.

Here Guru Ji not referring to ‘aapni akal’ but suggests that a person should give up oneself and acquire Gurmat Sohjee with Divine Grace.

Guru Nanak Sahib further elaborates the role of Waheguru Nadr in playing the role that he was assigned:-

ਮੁਲ ਖਰੀਦੀ ਲਾਲਾ ਗੋਲਾ ਮੇਰਾ ਨਾਉ ਸਭਾਗਾ ॥ ਗੁਰ ਕੀ ਬਚਨੀ ਹਾਟਿ ਬਿਕਾਨਾ ਜਿਤੁ ਲਾਇਆ ਤਿਤੁ ਲਾਗਾ ॥੧॥ (Raag Maaroo M. 1, GGS. 991-1).
I am Your slave, Your bonded servant, and so I am called fortunate. I sold myself at Your store in exchange for the Guru’s Word; whatever You link me to, to that I am linked. ||1||

ਤੇਰੇ ਲਾਲੇ ਕਿਆ ਚਤੁਰਾਈ ॥ ਸਾਹਿਬ ਕਾ ਹੁਕਮੁ ਨ ਕਰਣਾ ਜਾਈ ॥੧॥ ਰਹਾਉ ॥
What cleverness can Your servant try with You? O my Lord and Master, I cannot carry out the Hukam of Your Command. ||1||Pause||

ਮਾ ਲਾਲੀ ਪਿਉ ਲਾਲਾ ਮੇਰਾ ਹਉ ਲਾਲੇ ਕਾ ਜਾਇਆ ॥ ਲਾਲੀ ਨਾਚੈ ਲਾਲਾ ਗਾਵੈ ਭਗਤਿ ਕਰਉ ਤੇਰੀ ਰਾਇਆ ॥੨॥
My mother is Your slave, and my father is Your slave; I am the child of Your slaves. My slave mother dances, and my slave father sings; I practice devotional worship to You, O my Sovereign Lord. ||2||

ਪੀਅਹਿ ਤ ਪਾਣੀ ਆਣੀ ਮੀਰਾ ਖਾਹਿ ਤ ਪੀਸਣ ਜਾਉ ॥ ਪਖਾ ਫੇਰੀ ਪੈਰ ਮਲੋਵਾ ਜਪਤ ਰਹਾ ਤੇਰਾ ਨਾਉ ॥੩॥
If You wish to drink, then I shall get water for You; if You wish to eat, I shall grind the corn for You. I wave the fan over You, and wash Your feet, and continue to chant Your Name. ||3||

ਲੂਣ ਹਰਾਮੀ ਨਾਨਕੁ ਲਾਲਾ ਬਖਸਿਹਿ ਤੁਧੁ ਵਡਿਆਈ ॥ ਆਦਿ ਜੁਗਾਦਿ ਦਇਆਪਤਿ ਦਾਤਾ ਤੁਧੁ ਵਿਣੁ ਮੁਕਤਿ ਨ ਪਾਈ ॥੪॥੬॥
I have been untrue to myself, but Nanak is Your slave; please forgive him, by Your glorious greatness. Since the very beginning of time, and throughout the ages, You have been the merciful and generous Lord. Without You, liberation cannot be attained. ||4||6||

Guru Arjan Dev Ji chalks out a progressive process to appreciate ‘Dhur Ki Bani’:-

1. Serving a Guru with devotion;
2. Giving up personal identity/ego and duality to gain Divine Sohjee ; and
3. Obeying Waheguru with child-like innocence to tune in to the spiritual treasure of Gurbani.

Gurbani gives an indication/appreciation of understanding about ‘Dhur Ki Bani’ as given in the following Gurbani Tuks:-

ਇਤੁ ਮਾਰਗਿ ਚਲੇ ਭਾਈਅੜੇ ਗੁਰੁ ਕਹੈ ਸੁ ਕਾਰ ਕਮਾਇ ਜੀਉ ॥ ਤਿਆਗੇਂ ਮਨ ਕੀ ਮਤੜੀ ਵਿਸਾਰੇਂ ਦੂਜਾ ਭਾਉ ਜੀਉ ॥ (Raag Suhi, M. 5, GGS. 763-4).
So walk on this Path, O sister soul-brides; do that work which the Guru tells you to do. Abandon the intellectual pursuits of the mind, and forget the love of duality.

ਇਉ ਪਾਵਹਿ ਹਰਿ ਦਰਸਾਵੜਾ ਨਹ ਲਗੈ ਤਤੀ ਵਾਉ ਜੀਉ ॥ ਹਉ ਆਪਹੁ ਬੋਲਿ ਨ ਜਾਣਦਾ ਮੈ ਕਹਿਆ ਸਭੁ ਹੁਕਮਾਉ ਜੀਉ ॥
In this way, you shall obtain the Blessed Vision of the Lord’s Darshan; the hot winds shall not even touch you. By myself, I do not even know how to speak; I speak all that the Lord commands.

ਹਰਿ ਭਗਤਿ ਖਜਾਨਾ ਬਖਸਿਆ ਗੁਰਿ ਨਾਨਕਿ ਕੀਆ ਪਸਾਉ ਜੀਉ ॥
I am blessed with the treasure of the Lord’s devotional worship; Guru Nanak has been kind and compassionate to me.

The process involves obtaining Naam (Budh-bebik/Sohjee) with the Gurparsad/Nadr/Kirpa/Grace of Waheguru – “Jin ko nadr karam tin kar, Nanak nadri nadr nihaal” (Jap Ji Sahib).

There is need to accept Satgur Ki Bani as TRUTHFUL and to strive to live accordingly with gaining strength from ARDAS.

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

ਸਤਿਗੁਰ ਕੀ ਬਾਣੀ ਸਤਿ ਸਤਿ ਕਰਿ ਮਾਨਹੁ ਇਉ ਆਤਮ ਰਾਮੈ ਲੀਨਾ ਹੇ ॥੧੪॥ (Raag Maroo M. 1, GGS. 1028-13).|
Accept as True, Perfectly True, the Word of the True Guru’s Bani. In this way, you shall merge in the Lord, the Supreme Soul. ||14||

ਸਤਿਗੁਰ ਕੀ ਬਾਣੀ ਸਦਾ ਸੁਖੁ ਹੋਇ ॥ (Raag Basant M. 3, GGS. 1175-6).
Through the Bani, the Word of the True Guru, eternal peace is found.

According to Gurbani, the message of TRUE GURU (WAHEGURU) is all pervading. But the need is to ‘ਗੁਰ ਚਰਣ ਲਾਗੇ’. And this is only possible if one surrender to Guru/GURU by giving up one’s ego and dubida (not an easy task without Divine Nadr/Grace).

ਸੁਣਤੇ ਪੁਨੀਤ ਕਹਤੇ ਪਵਿਤੁ ਸਤਿਗੁਰੁ ਰਹਿਆ ਭਰਪੂਰੇ ॥ (Raag Raamkali M. 3, GGS. 922-18).
Sunathae Puneeth Kehathae Pavith Sathigur Rehiaa Bharapoorae ||
Pure are the listeners, and pure are the speakers; the True Guru is all-pervading and permeating.

ਬਿਨਵੰਤਿ ਨਾਨਕੁ ਗੁਰ ਚਰਣ ਲਾਗੇ ਵਾਜੇ ਅਨਹਦ ਤੂਰੇ ॥੪੦॥੧॥
Prays Nanak, touching the Guru’s Feet, the unstruck sound current of the celestial bugles vibrates and resounds. ||40||1||

Guru Nanak Sahib identifies in the following Sabd those who can or have access to ‘Dhur Ki Bani’ – Dhur here is Waheguru and Dhur Ki Bani is Brahmgian and not just a geet (ref. Kabir Ji).

ਸੁਣਿ ਵਡਾ ਆਖੈ ਸਭ ਕੋਈ ॥ ਕੇਵਡੁ ਵਡਾ ਡੀਠਾ ਹੋਈ ॥ (Raag Asa M. 1, GSS. 19)
Hearing, everyone calls You Great, But only one who has seen You, knows just how Great You are.

ਕੀਮਤਿ ਪਾਇ ਨ ਕਹਿਆ ਜਾਇ ॥ ਕਹਣੈ ਵਾਲੇ ਤੇਰੇ ਰਹੇ ਸਮਾਇ ॥੧॥
No one can measure Your Worth, or describe You. Those who describe You, remain absorbed in You. ||1||

ਵਡੇ ਮੇਰੇ ਸਾਹਿਬਾ ਗਹਿਰ ਗੰਭੀਰਾ ਗੁਣੀ ਗਹੀਰਾ ॥ ਕੋਈ ਨ ਜਾਣੈ ਤੇਰਾ ਕੇਤਾ ਕੇਵਡੁ ਚੀਰਾ ॥੧॥ ਰਹਾਉ ॥
O my Great Lord and Master of Unfathomable Depth, You are the Ocean of Excellence.
No one knows the greatness of Your expanse. ||1||Pause||

ਸਭਿ ਸੁਰਤੀ ਮਿਲਿ ਸੁਰਤਿ ਕਮਾਈ ॥ ਸਭ ਕੀਮਤਿ ਮਿਲਿ ਕੀਮਤਿ ਪਾਈ ॥
All the contemplators met together and practiced contemplation; All the appraisers met together and tried to appraise You.

ਗਿਆਨੀ ਧਿਆਨੀ ਗੁਰ ਗੁਰ ਹਾਈ ॥ ਕਹਣੁ ਨ ਜਾਈ ਤੇਰੀ ਤਿਲੁ ਵਡਿਆਈ ॥੨॥
The theologians, the mediators and the teachers of teachers. Could not express even an iota of Your Greatness. ||2||

ਸਭਿ ਸਤ ਸਭਿ ਤਪ ਸਭਿ ਚੰਗਿਆਈਆ ॥ ਸਿਧਾ ਪੁਰਖਾ ਕੀਆ ਵਡਿਆਈਆਂ ॥
All Truth, all austerities, all goodness, And the greatness of the Siddhas, the beings of perfect spiritual powers

ਤੁਧੁ ਵਿਣੁ ਸਿਧੀ ਕਿਨੈ ਨ ਪਾਈਆ ॥ ਕਰਮਿ ਮਿਲੈ ਨਾਹੀ ਠਾਕਿ ਰਹਾਈਆ ॥੩॥
Without You, none has attained such spiritual powers. They are obtained by Your Grace; their flow cannot be blocked. ||3||

ਆਖਣ ਵਾਲਾ ਕਿਆ ਬੇਚਾਰਾ ॥ ਸਿਫਤੀ ਭਰੇ ਤੇਰੇ ਭੰਡਾਰਾ ॥
What can the helpless speaker do? Your bounties are overflowing with Your Praises.

ਜਿਸੁ ਤੂੰ ਦੇਹਿ ਤਿਸੈ ਕਿਆ ਚਾਰਾ ॥ ਨਾਨਕ ਸਚੁ ਸਵਾਰਣਹਾਰਾ ॥੪॥੧॥
And the one, unto whom You give – why should he think of any other?
O Nanak, the True Lord is the Embellisher. ||4||1||

Anyone who is literally educated or otherwise, a professional scholar, a spice trader or a tyre dealer…..can be a recipient of Dhur Ki Bani, provided one is at the same Divine wave-length that comes by renouncing one’s houmai (ਆਪੁ ਗਵਾਈਐ) :-

ਆਪੁ ਗਵਾਈਐ ਤਾ ਸਹੁ ਪਾਈਐ ਅਉਰੁ ਕੈਸੀ ਚਤੁਰਾਈ ॥ (Raag Tilang M. 1, GGS. 722-13).
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 ॥
When the Husband Lord looks upon the soul-bride with His Gracious Glance, that day is historic – the bride obtains the nine treasures.

Bottom line is ਕਾਮਣਿ ਨਉ ਨਿਧਿ ਪਾਈ – need is to become ਕਾਮਣਿ by renouncing/surrendering oneself.

Daily Nit-nem of Gurbani coupled with Ardas certainly works. This is humbly my experience in life.

Guru Nanak Sahib gives a sense of his fully surrendering to his Guru and putting HIM in the driving seat:-

ਮੁਲ ਖਰੀਦੀ ਲਾਲਾ ਗੋਲਾ ਮੇਰਾ ਨਾਉ ਸਭਾਗਾ ॥ (Raag Maaroo M. 1, GGS. 991-1).
Mul Khareedhee Laalaa Golaa Maeraa Naao Sabhaagaa ||
I am Your slave, Your bonded servant, and so I am called fortunate.

ਗੁਰ ਕੀ ਬਚਨੀ ਹਾਟਿ ਬਿਕਾਨਾ ਜਿਤੁ ਲਾਇਆ ਤਿਤੁ ਲਾਗਾ ॥੧॥
Gur Kee Bachanee Haatt Bikaanaa Jith Laaeiaa Thith Laagaa ||1||
I sold myself at Your store in exchange for the Guru’s Word; whatever You link me to, to that I am linked. ||1||

ਤੇਰੇ ਲਾਲੇ ਕਿਆ ਚਤੁਰਾਈ ॥ ਸਾਹਿਬ ਕਾ ਹੁਕਮੁ ਨ ਕਰਣਾ ਜਾਈ ॥੧॥ ਰਹਾਉ ॥
What cleverness can Your servant try with You?
O my Lord and Master, I cannot carry out the Hukam of Your Command. ||1||Pause||

ਮਾ ਲਾਲੀ ਪਿਉ ਲਾਲਾ ਮੇਰਾ ਹਉ ਲਾਲੇ ਕਾ ਜਾਇਆ ॥ ਲਾਲੀ ਨਾਚੈ ਲਾਲਾ ਗਾਵੈ ਭਗਤਿ ਕਰਉ ਤੇਰੀ ਰਾਇਆ ॥੨॥
My mother is Your slave, and my father is Your slave; I am the child of Your slaves.
My slave mother dances, and my slave father sings; I practice devotional worship to You, O my Sovereign Lord. ||2||

ਪੀਅਹਿ ਤ ਪਾਣੀ ਆਣੀ ਮੀਰਾ ਖਾਹਿ ਤ ਪੀਸਣ ਜਾਉ ॥ ਪਖਾ ਫੇਰੀ ਪੈਰ ਮਲੋਵਾ ਜਪਤ ਰਹਾ ਤੇਰਾ ਨਾਉ ॥੩॥
If You wish to drink, then I shall get water for You; if You wish to eat, I shall grind the corn for You. I wave the fan over You, and wash Your feet, and continue to chant Your Name. ||3||

ਲੂਣ ਹਰਾਮੀ ਨਾਨਕੁ ਲਾਲਾ ਬਖਸਿਹਿ ਤੁਧੁ ਵਡਿਆਈ ॥ ਆਦਿ ਜੁਗਾਦਿ ਦਇਆਪਤਿ ਦਾਤਾ ਤੁਧੁ ਵਿਣੁ ਮੁਕਤਿ ਨ ਪਾਈ ॥੪॥੬॥
I have been untrue to myself, but Nanak is Your slave; please forgive him, by Your glorious greatness. Since the very beginning of time, and throughout the ages, You have been the merciful and generous Lord. Without You, liberation cannot be attained. ||4||6||

The overall process involves obtaining Naam (Budh-bebik/Divine Sojhee) with Gurparsad/Nadr/Kirpa/Grace of Waheguru that leads to acceptance of ‘Dhur Ki Bani’, and ‘Gurbani Eis Jag Mein Channan’

References:
Guru Granth Sahib – page nos, as indicated in the text.
Gurmat Saachi Saacha Vichaar, Kirpal Singh, Sanbun Publishers, New Delhi, April 2014.
English translation of Gurbani are mostly from the Internet

Kirpal Singh
Wellington, New Zealand
kirpal2singh@yahoo.com

Guru Amar Das Ji gives the following directions about obtaining Naam:-

ਸਦਾ ਸਿਫਤਿ ਸਲਾਹ ਤੇਰੀ ਨਾਮੁ ਮਨਿ ਵਸਾਵਏ ॥ਨਾਮੁ ਜਿਨ ਕੈ ਮਨਿ ਵਸਿਆ ਵਾਜੇ ਸਬਦ ਘਨੇਰੇ ॥  (Raag Raamkali, M. 3, GGS. 917-7).
Constantly singing Your Praises and Glories, Your Name is enshrined in the mind. The divine melody of the Shabad vibrates for those, within whose minds the Naam abides.

The only prescribed way to live a purposeful life (opposite of Dhrig-life) is enumerated by Guru Nanak Sahib:-

ਵਿਣੁ ਗੁਣ ਕੀਤੇ ਭਗਤਿ ਨ ਹੋਇ ॥ (Japji Sahib, Guru Nanak, GGS. 4-16).
Without virtue, there is no devotional worship.

What is that essential Gun (ਗੁਣ)/ And without which the ‘Gobind Millan’ is not possible? – ਆਪੁ ਗਵਾਈਐ

ਆਪੁ ਗਵਾਈਐ ਤਾ ਸਹੁ ਪਾਈਐ ਅਉਰੁ ਕੈਸੀ ਚਤੁਰਾਈ ॥ ਸਹੁ ਨਦਰਿ ਕਰਿ ਦੇਖੈ ਸੋ ਦਿਨੁ ਲੇਖੈ ਕਾਮਣਿ ਨਉ ਨਿਧਿ ਪਾਈ ॥ (Raag Tilang, M. 1, 722-13).
Give up your self-hood, in order to obtain your Husband Lord; as no other clever tricks are of any use? 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 a ‘ਕਾਮਣਿ’ by surrendering to Waheguru – seeing HIM in the driving seat and losing sight of oneself completely.

– ਨਾਨਕ ਭਗਤੀ ਰਤਿਆ ਹਰਿ ਹਰਿ ਨਾਮਿ ਸਮਾਇ ॥੧੮॥ (Salok Vaaraan and Vadheek Guru Amar Das, GGS. 1414-14).
O Nanak, the devotees are imbued with the Lord; they are absorbed in the Name of the Lord. ||18||

– ਸਿਖਹੁ ਸਬਦੁ ਪਿਆਰਿਹੋ ਜਨਮ ਮਰਨ ਕੀ ਟੇਕ ॥ ਮੁਖ ਊਜਲ ਸਦਾ ਸੁਖੀ ਨਾਨਕ ਸਿਮਰਤ ਏਕ ॥੨॥ (Gauri Ki Vaar M. 5, GGS. 320-5).
O Sikhs, love the Word of the Shabad; in life and death, it is our only support. Your face shall be radiant, and you shall find a lasting peace, O Nanak, remembering the

– ਤੂ ਪ੍ਰਭ ਦਾਤਾ ਦਾਨਿ ਮਤਿ ਪੂਰਾ ਹਮ ਥਾਰੇ ਭੇਖਾਰੀ ਜੀਉ ॥ ਮੈ ਕਿਆ ਮਾਗਉ ਕਿਛੁ ਥਿਰੁ ਨ ਰਹਾਈ ਹਰਿ ਦੀਜੈ ਨਾਮੁ ਪਿਆਰੀ ਜੀਉ ॥੧॥(Raag Sorath M. 1, 597-16).
You, God, are the Giver of gifts, the Lord of perfect understanding; I am a mere beggar at Your Door. What should I beg for? Nothing remains permanent; O Lord, please, bless me with Your Beloved Name. ||1||

It appears that Naam is a thread that one needs to hold on to in order to know Waheguru (to become aware of divine virtues). All the Sikh Gurus, Baghats, Mahapurakhs and Gurmukhs have given evidence of knowing Waheguru by holding on to Naam (even those who were not exposed to Gurbani).

In Sukhmani Sahib it is also revealed that Naam is a gift from Waheguru and we all have within us since birth: “Nau nidh amrit prab ka naam dehi meh eis ka bisram”.

We are not able to recognize the presence of Naam because of a shield of ego (h0umai) in us and the suggested remedy to bring out Naam from hiding is – “Prab ka simran sab te oocha” (staying in remembrance -Mithi Yaad of Waheguru): “Prab ke simran man ki mal jahe, amrit naam ridh maeh samaye”.

Once the heart and mind is filled with Naam then the ‘man’ gradually settles down with Naam that leads to blissful divine awastha enjoyed by spiritual leaders.

In Gurmat, removal of ego is a prerequisite to obtaining of Naam, which is achieved by contemplation on Gur-Sabd as Hukam of Waheguru. – “Nanak hukame je booje ta homai kahe na kohe”. (Jap Ji Sahib). To be able to live in Hukam of Waheguru comes with His Bhagati (devotion) and the Bhagati come with His grace (kirpa/nadr/gurparsad) – “kar kirpa jis apni bhagat dehe, Nanak te ja naam milaye” (Sukhmani Sahib Ashtpadi 11 pauri 3).

The meditation in Gurmat is to live with trust and faith in Gur-Sabd (Gurbani) as ordained by Waheguru as the ‘Hukam of Waheguru’.

“To do Naam Japna – one got to have serious and intense desire and love for achieving higher spiritual states leading to union with God. ” – Rabinder Singh Bhambra (USA).

“Please do not try to take the Sangat back to pre-Guru Nanak teachings.” – Rawel Singh, USA

According to Guru Nanak Dev Ji,Waheguru Japna is a Gurmat state, which signifies an atonement with Waheguru and this awastha (state) is achieved with the Grace of Waheguru:-

ਤਿਨ ਮੁਖਿ ਟਿਕੇ ਨਿਕਲਹਿ ਜਿਨ ਮਨਿ ਸਚਾ ਨਾਉ ॥ ਕਰਮਿ ਮਿਲੈ ਤਾ ਪਾਈਐ ਨਾਹੀ ਗਲੀ ਵਾਉ ਦੁਆਉ ॥੨॥ (Sri Raag M. 1, GGS. 16-8).
The faces of those whose minds are attuned to the True Name are anointed with the Mark of Grace. If one receives God’s Grace, then such honors are received, and not by mere words. ||2||

Bhatt Kirat Ji’s anubhav in this respect is given in the following pankti:-

ਭਗਤਿ ਭਾਇ ਭਰਪੂਰੁ ਰਿਦੈ ਉਚਰੈ ਕਰਤਾਰੈ ॥(Savaiye (praise of Guru Amar Das) Bhatt Kirat , GGS. 1395-10).
His heart is totally filled with loving devotion; he chants to the Creator Lord.

Guru Arjan Dev Ji attaches a lot of significance to the state of Naam Japna in Sukhmani Sahib and suggests that Sants and Sadhs are known to enjoy this state:-

-ਜਿਸ ਕਉ ਹਰਿ ਪ੍ਰਭੁ ਮਨਿ ਚਿਤਿ ਆਵੈ ॥ ਸੋ ਸੰਤੁ ਸੁਹੇਲਾ ਨਹੀ ਡੁਲਾਵੈ ॥ (Raag Gauri M. 5, GGS. 281-15).
One who focuses his conscious mind on the Lord God – that Saint is at peace; he does not waver

-ਪ੍ਰਭ ਜੀ ਬਸਹਿ ਸਾਧ ਕੀ ਰਸਨਾ ॥ ਨਾਨਕ ਜਨ ਕਾ ਦਾਸਨਿ ਦਸਨਾ ॥੪॥(Raag Gauri M.5, GGS. 263-4).
God abides upon the tongues of His Saints. Nanak is the servant of the slave of His slaves. ||4||

Gurbani gives promise of fruits of Waheguru Naam Japna as well:-

ਜਿਸੁ ਨੀਚ ਕਉ ਕੋਈ ਨ ਜਾਨੈ ॥ ਨਾਮੁ ਜਪਤ ਉਹੁ ਚਹੁ ਕੁੰਟ ਮਾਨੈ ॥੧॥ (Raag Asa M.5, GGS. 386-15).
That wretched being, whom no one knows – chanting the Naam, the Name of the Lord, he is honored in the four directions. ||1||

ਦਰਸਨੁ ਮਾਗਉ ਦੇਹਿ ਪਿਆਰੇ ॥ ਤੁਮਰੀ ਸੇਵਾ ਕਉਨ ਕਉਨ ਨ ਤਾਰੇ ॥੧॥ ਰਹਾਉ ॥
I beg for the Blessed Vision of Your Darshan; please, give it to me, O Beloved. Serving You, who, who has not been saved? ||1||Pause||

ਜਾ ਕੈ ਨਿਕਟਿ ਨ ਆਵੈ ਕੋਈ ॥ ਸਗਲ ਸ੍ਰਿਸਟਿ ਉਆ ਕੇ ਚਰਨ ਮਲਿ ਧੋਈ ॥੨॥
That person, whom no one wants to be near – the whole world comes to wash the dirt of his feet. ||2||

ਜੋ ਪ੍ਰਾਨੀ ਕਾਹੂ ਨ ਆਵਤ ਕਾਮ ॥ ਸੰਤ ਪ੍ਰਸਾਦਿ ਤਾ ਕੋ ਜਪੀਐ ਨਾਮ ॥੩॥
That mortal, who is of no use to anyone at all – by the Grace of the Saints, he meditates on the Naam. ||3

ਸਾਧਸੰਗਿ ਮਨ ਸੋਵਤ ਜਾਗੇ ॥ ਤਬ ਪ੍ਰਭ ਨਾਨਕ ਮੀਠੇ ਲਾਗੇ ॥੪॥੧੨॥੬੩॥
In the Saadh Sangat, the Company of the Holy, the sleeping mind awakens. Then, O Nanak, God seems sweet. ||4||12||63||

Some members on GL-Z, think that Waheguru Naam Japna is simply a parroting exercise without any significance. They ignore the fact Waheguru Naam Japna is both a Gurmat tool as well as a measuring rod to assess the state of highest spiritual attainment. All our Gurus, Bhagats, Mahapurakhs, Gurmukhs and Gursikhs have enjoyed/are enjoying this state as per the following promise:-

-ਨਾਮ ਸੰਗਿ ਜਿਸ ਕਾ ਮਨੁ ਮਾਨਿਆ ॥ ਨਾਨਕ ਤਿਨਹਿ ਨਿਰੰਜਨੁ ਜਾਨਿਆ ॥੩॥ (Raag Gauri M. 5, GGS. 281-11).
One whose mind accepts the Company of the Naam, The Name of the Lord, O Nanak, knows the Immaculate Lord. ||3|

Waheguru Naam Japna is directly linked to Bhagati (love/devotion) for Waheguru and leads to Naam:-

-ਕਰਿ ਕਿਰਪਾ ਜਿਸੁ ਅਪਨੀ ਭਗਤਿ ਦੇਇ ॥ ਨਾਨਕ ਤੇ ਜਨ ਨਾਮਿ ਮਿਲੇਇ ॥੩॥ (Raag Gauri M. 5, GGS. 277-8).
Those whom the Lord mercifully blesses with His devotional worship – O Nanak, they are absorbed into the Naam. ||3||

-ਨਾਮੁ ਮੰਨਿ ਵਸੈ ਨਾਮੋ ਸਾਲਾਹੀ ॥ ਨਾਮੋ ਨਾਮੁ ਸਦਾ ਸੁਖਦਾਤਾ ਨਾਮੋ ਲਾਹਾ ਪਾਇਦਾ ॥੬॥ (Raag Maaroo M. 3, GGS. 1062-2).|
The Naam abides within my mind, and I praise the Naam. The Naam is forever the Giver of peace. Through the Naam, we earn the profit. ||6||

A Sikh, Jan, Sewak, Gurmukh, Sadh, Sant, Brahmgiani, Bhagat and Guru enjoy Naam Japna as a boon from Waheguru.

-ਸੋ ਸੇਵਕੁ ਜਿਸੁ ਕਿਰਪਾ ਕਰੀ ॥ ਨਿਮਖ ਨਿਮਖ ਜਪਿ ਨਾਨਕ ਹਰੀ ॥੮॥੫॥ (Raag Gauri M. 5,GGS. 269-12).
Those upon whom He bestows His favor, become His servants. Each and every moment, O Nanak, meditate on the Lord. ||8||5||

-ਸਫਲ ਦੇਹ ਨਾਨਕ ਹਰਿ ਹਰਿ ਨਾਮ ਲਏ ॥੫॥ (Raag Gauri M. 5, GGS. 269-3).
Fruitful is the body, O Nanak, which takes to the Lord’s Name. ||5||

Let us explore further in Gurbani about  Naam Japna:-

1). Guru Nanak Dev Ji proclaimed in the Jap Ji Sahib:-

ੴ (Ikoankaar) – One Universal Creator God, who is One (means kewal One)

2). Guru Arjan Dev Ji later on proclaims in Gurbani that:-

“Nanak ke ghar kewal naam” (M. 5). In the house of Nanak there is only one entity and that is “Naam”.

Since Guru Nanak Sahib and Guru Arjan Dev Ji were on the same Spiritual wavelength, it easy to conclude that the two entities that are ‘Kewal’ have to be the same or simply interchangeable.

Therefore, ੴ (Ikoankaar) equals Naam and vice versa

Guru Nanak Dev ji hints about his one and ‘Kewal’ One Anchor in the following Tuk:-

ਤੇਰਾ ਏਕੁ ਨਾਮੁ ਤਾਰੇ ਸੰਸਾਰੁ ॥  ਮੈ ਏਹਾ ਆਸ ਏਹੋ ਆਧਾਰੁ ॥੧॥ ਰਹਾਉ ॥(Sri Raag, M. 1, GGS. 24-15).
Your Name alone, Lord, is the saviour of the world. This is my hope; this is my support. ||1||Pause||

ਤੇਰਾ ਏਕੁ ਨਾਮੁ – here means kewal one of your names is my Ultimate Saviour and is my hope and anchor in life. Such an acceptance that amounts to having a constant hunger (bhuk) of remembrance of God is “Naam Japna”.

Guru Nanak Sahib loudly speaks about the expand of his Sahib:-

ਸਾਹਿਬੁ ਮੇਰਾ ਏਕੁ ਹੈ ਅਵਰੁ ਨਹੀ ਭਾਈ ॥ (Raag Asa, M. 1, GGS. 420-16).

My Lord is the One only; there is no other, O people.

ਤੇਰੇ ਸਠਿ ਸੰਬਤ ਸਭਿ ਤੀਰਥਾ ॥ ਤੇਰਾ ਸਚੁ ਨਾਮੁ ਪਰਮੇਸਰਾ ॥ (Raag Basanti, M. 1, GGS. 1168-12).
The cycles of years and the places of pilgrimage are Yours, O Lord. Your Name is True, O Transcendent Lord God.

ਤੇਰੀ ਗਤਿ ਅਵਿਗਤਿ ਨਹੀ ਜਾਣੀਐ ॥ ਅਣਜਾਣਤ ਨਾਮੁ ਵਖਾਣੀਐ ॥੩॥
Your State cannot be known, O Eternal, Unchanging Lord God. Although You are unknown, still we chant Your Name. ||3||

ਨਾਨਕੁ ਵੇਚਾਰਾ ਕਿਆ ਕਹੈ ॥ ਸਭੁ ਲੋਕੁ ਸਲਾਹੇ ਏਕਸੈ ॥
What can poor Nanak say? All people praise the One Lord.

ਸਿਰੁ ਨਾਨਕ ਲੋਕਾ ਪਾਵ ਹੈ ॥ ਬਲਿਹਾਰੀ ਜਾਉ ਜੇਤੇ ਤੇਰੇ ਨਾਵ ਹੈ ॥੪॥੨॥
Nanak places his head on the feet of such people. I am a sacrifice to Your Names, as many as there are, O Lord. ||4||2||

My Chosen Divine naam is “Waheguru” and it works for me. And in Waheguru Japna as well.

Waheguru Naam is a Divine tool as well as an outcome of Divine Experience.

ਤਿਨ ਮੁਖਿ ਟਿਕੇ ਨਿਕਲਹਿ ਜਿਨ ਮਨਿ ਸਚਾ ਨਾਉ ॥ ਕਰਮਿ ਮਿਲੈ ਤਾ ਪਾਈਐ ਨਾਹੀ ਗਲੀ ਵਾਉ ਦੁਆਉ ॥੨॥ (Sri Raag M. 1, GGS. 16-8).
The faces of those whose minds are attuned to the True Name are anointed with the Mark of Grace. If one receives God’s Grace, then such honors are received, and not by mere words. ||2||

Bhatt Kirat Ji’s anubhav in this respect is given in the following pankti:-

ਭਗਤਿ ਭਾਇ ਭਰਪੂਰੁ ਰਿਦੈ ਉਚਰੈ ਕਰਤਾਰੈ ॥(Savaiye (praise of Guru Amar Das) Bhatt Kirat , GGS. 1395-10).
His heart is totally filled with loving devotion; he chants to the Creator Lord.

Kirpal Singh
Wellington, New Zealand
kirpal2singh@yahoo.com

There has been a discussion on ill the effects of Haumae (recognized as a chronic Rog/disease). And at the same time Haumae serves as remedy from this disease as well?

ਹਉਮੈ ਦੀਰਘ ਰੋਗੁ ਹੈ ਦਾਰੂ ਭੀ ਇਸੁ ਮਾਹਿ ॥ (Raag Asa, M. 2, GGS. 466-18).
Ego is a chronic disease, but it contains its own cure as well.

On the basis of Gurbani, let us consider that how a disease can become a cure after all?

One way is straight forward emanating from Kirpa/Grace of Waheguru that draws one to lead life based on the truths in Gurbani. This was the path followed by Gurus, Bagahts and Mahapuraks as given in the following tuk by Guru Angad Dev Ji (as per the second part of the above Tuk).

ਕਿਰਪਾ ਕਰੇ ਜੇ ਆਪਣੀ ਤਾ ਗੁਰ ਕਾ ਸਬਦੁ ਕਮਾਹਿ ॥
If the Lord grants His Grace, one acts according to the Teachings of the Guru’s Shabad

Second way is by accepting that the Haumae serves as a useful Indicator/scale to gauge one’s closeness or distance from the Divine. A gradual loss of Haumae indicates one drawing closer to Divine Sohjee (Divine Wisdom).

Guru Teg Bahadur JI clearly explains the working of ‘Haumae-Scale/Indicator’ in the following verse in GGS:-

ਜਿਹਿ ਪ੍ਰਾਨੀ ਹਉਮੈ ਤਜੀ ਕਰਤਾ ਰਾਮੁ ਪਛਾਨਿ ॥ (Salok M. 9, GGS- 1427-10)
That mortal, who forsakes egotism, and realizes the Creator Lord

ਕਹੁ ਨਾਨਕ ਵਹੁ ਮੁਕਤਿ ਨਰੁ ਇਹ ਮਨ ਸਾਚੀ ਮਾਨੁ ॥੧੯॥
– says Nanak, that person is liberated; O mind, know this as true. ||19||

Guru Arjan Dev Ji reinforces the same sentiment in Sukhmani Sahib where he says that on loosing Haumae one obtains salvation and goes in to Simran of Waheguru (Liv awastha/Ik-mik) :-

ਆਵਾ ਗਵਨੁ ਮਿਟੈ ਪ੍ਰਭ ਸੇਵ ॥ ਆਪੁ ਤਿਆਗਿ ਸਰਨਿ ਗੁਰਦੇਵ ॥ (Raag Gauri, M. 5, GGS. 288-13).
Coming and going in reincarnation is ended by serving God without Haumae. By giving up one’s selfishness and conceit, one finds one in the Sanctuary of the Divine Guru.

ਇਉ ਰਤਨ ਜਨਮ ਕਾ ਹੋਇ ਉਧਾਰੁ ॥ ਹਰਿ ਹਰਿ ਸਿਮਰਿ ਪ੍ਰਾਨ ਆਧਾਰੁ ॥
Thus the jewel of this human life is saved. Remember the Lord, Har, Har, the Support of the breath of life.

The Third technique, as per Gurbani is by recognizing the fact Haumae and Naam are opposing entities and cannot stay at one place together. So the need is to attract Naam by contemplating on Gurbani (Nanak hukmai jey bujhai ta haumai kahai na koey” Japji Paurri 2. “If one understands Hukam then one does not say I and I – did it and can do it.”:-

ਹਉਮੈ ਨਾਵੈ ਨਾਲਿ ਵਿਰੋਧੁ ਹੈ ਦੁਇ ਨ ਵਸਹਿ ਇਕ ਠਾਇ ॥ ਹਉਮੈ ਵਿਚਿ ਸੇਵਾ ਨ ਹੋਵਈ ਤਾ ਮਨੁ ਬਿਰਥਾ ਜਾਇ ॥੧॥ (Raag Vadhans, M. 3, GGS. 560-12).
Ego is opposed to the Name of the Lord; the two do not dwell in the same place. In egotism, selfless service cannot be performed, and so the soul goes unfulfilled. ||1||

ਹਰਿ ਚੇਤਿ ਮਨ ਮੇਰੇ ਤੂ ਗੁਰ ਕਾ ਸਬਦੁ ਕਮਾਇ ॥ ਹੁਕਮੁ ਮੰਨਹਿ ਤਾ ਹਰਿ ਮਿਲੈ ਤਾ ਵਿਚਹੁ ਹਉਮੈ ਜਾਇ ॥ ਰਹਾਉ ॥
O my mind, think of the Lord, and practice the Word of the Guru’s Shabad. If you submit to the Hukam of the Lord’s Command, then you shall meet with the Lord; only then will your ego depart from within. ||Pause||

ਹਉਮੈ ਸਭੁ ਸਰੀਰੁ ਹੈ ਹਉਮੈ ਓਪਤਿ ਹੋਇ ॥ ਹਉਮੈ ਵਡਾ ਗੁਬਾਰੁ ਹੈ ਹਉਮੈ ਵਿਚਿ ਬੁਝਿ ਨ ਸਕੈ ਕੋਇ ॥੨॥
Egotism is within all bodies; through egotism, we come to be born. Egotism is total darkness; in egotism, no one can understand anything. ||2||

ਹਉਮੈ ਵਿਚਿ ਭਗਤਿ ਨ ਹੋਵਈ ਹੁਕਮੁ ਨ ਬੁਝਿਆ ਜਾਇ ॥ ਹਉਮੈ ਵਿਚਿ ਜੀਉ ਬੰਧੁ ਹੈ ਨਾਮੁ ਨ ਵਸੈ ਮਨਿ ਆਇ ॥੩॥
In egotism, devotional worship cannot be performed, and the Hukam of the Lord’s Command cannot be understood. In egotism, the soul is in bondage, and the Naam, the Name of the Lord, does not come to abide in the mind. ||3||

ਨਾਨਕ ਸਤਗੁਰਿ ਮਿਲਿਐ ਹਉਮੈ ਗਈ ਤਾ ਸਚੁ ਵਸਿਆ ਮਨਿ ਆਇ ॥
O Nanak, meeting with the True Guru, egotism is eliminated, and then, the True Lord comes to dwell in the mind||

Guru Nanak Dev Ji gives an Advice and a stern Warning to live a purposeful life by keeping one’s Haumae/Pride/Ego under control:-

ਆਪੁ ਗਵਾਈਐ ਤਾ ਸਹੁ ਪਾਈਐ ਅਉਰੁ ਕੈਸੀ ਚਤੁਰਾਈ ॥ ਸਹੁ ਨਦਰਿ ਕਰਿ ਦੇਖੈ ਸੋ ਦਿਨੁ ਲੇਖੈ ਕਾਮਣਿ ਨਉ ਨਿਧਿ ਪਾਈ ॥(Raag Tilang, M. 1, 722-13).
Give up your selfhood, and so obtain your Husband Lord; what other clever tricks are of any use? 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 a ‘ਕਾਮਣਿ’ by surrendering to Waheguru completely.

ਧਨੁ ਜੋਬਨੁ ਅਰੁ ਫੁਲੜਾ ਨਾਠੀਅੜੇ ਦਿਨ ਚਾਰਿ ॥ ਪਬਣਿ ਕੇਰੇ ਪਤ ਜਿਉ ਢਲਿ ਢੁਲਿ ਜੁੰਮਣਹਾਰ ॥੧॥ (Sri Raag, M.1, GGS. 23-5).
Wealth, the beauty of youth and flowers are guests for only a few days. Like the leaves of the water-lily, they wither and fade and finally die. ||1||

ਰੰਗੁ ਮਾਣਿ ਲੈ ਪਿਆਰਿਆ ਜਾ ਜੋਬਨੁ ਨਉ ਹੁਲਾ ॥ ਦਿਨ ਥੋੜੜੇ ਥਕੇ ਭਇਆ ਪੁਰਾਣਾ ਚੋਲਾ ॥੧॥ ਰਹਾਉ ॥
Be happy, dear beloved, as long as your youth is fresh and delightful. But your days are few-you have grown weary, and now your body has grown old. ||1||Pause||

Kirpal Singh
Wellington, New Zealand
kirpal2singh@yahoo.com

The Sikhs are generally attached to their Gurduaras and respect them for providing a source of happiness in life through the Gurmat .

ਗੁਰੂ ਦੁਆਰੈ ਹੋਇ ਸੋਝੀ ਪਾਇਸੀ ॥ (Raag Soohee M. 1, GGS 730)
guroo dhuaarai hoe sojhee paaeisee |I

We all are intrinsically searching for divine virtues (truth, contentment, wisdom, sehaj and Naam) for sustenance in life as prescribed in Mundaavanee M.5 in the Guru Granth Sahib:

ਥਾਲ ਵਿਚਿ ਤਿੰਨਿ ਵਸਤੂ ਪਈਓ ਸਤੁ ਸੰਤੋਖੁ ਵੀਚਾਰੋ ॥ (Raag Mundaavanee M. 5, GGS.1429).ਅੰਮ੍ਰਿਤ ਨਾਮੁ ਠਾਕੁਰ ਕਾ ਪਇਓ ਜਿਸ ਕਾ ਸਭਸੁ ਅਧਾਰੋ ॥

The search for peace of mind takes us to Gurduaras, Deras , Babas, Sants and other enlightened persons. As a Sikh-child we learn a lot about Sikhi though our daily prescribed Ardas, which is simple to understand and talks about Waheguru, Gurus, Panj Piareys, Char Sahibzades, Chali Mukte, Shahid Singhs, Panj Takhats, places of worship (Gurduaras), remembrance of Waheguru’s name, seeking of Naam Daan and Naamis and sarbat da bhalla. The Ardas fills a child with a lot of goodness to look forward to see in life ahead.

As one grows as an adult one looks around in the family and in sangat to find there are hardly any or only a few (exceptions) who are truthful, contended, flowing with wisdom or who trust in Naam as saviour in life. The Managers of Gurduaras, Granthis, Bhais, one’s parents and relations (again with some exceptions) are in lip service only and are far from the virtues ordained in the Gurbani and in our daily Ardas. One thus finds oneself living in a Hippocratic environment. The more one meets with people over a period of time one tend to loose contact with reality and start flowing with masses.The result is that we are called as Sikhs but without a solid bond with Sikhi. So the first most important reason “Why do Sikh go to Deras and Babas” is lack of solid bond with Sikhi (Gurmat). Neither parents nor the so called leaders serve as role models to follow. This give rise to a certain degree of stress, insecurity, fears and loss of faith in old values. One starts looking for easy fixes while still superficially believing in the Gurbani. As a result entry into Gurbani based Deras remains a popular choice to look for alternative avenues.

New Deras come into the scene and thrive prominently in times of social, cultural and political stress such as era of excessive drug/alcohol consumption in society, sexual perversion, civil unrest (arising from discrimination based on caste, gender, language, beliefs in rituals etc.), turbulence and oppression arising from excesses of so-called spiritual leaders and government agencies (Occupation of Akal Takhat Sahib, Operation Blue Star and indiscriminate killing of Sikhs in 1984), threats posed by the majority community, rejection within one’s own community and due to changing life style in the society as promoted in media, TV and movies and trends portrait by show-biz etc.

Deras attract a disproportionate number of Sikh youths adults who lack self direction, purpose, and who need an external source of authority to provide a framework for their lives as parents have failed to guide them. Those who aimlessly drifting and disconnected can find instant comradeship and a sense of self-worth in a Dera. Lower working class are especially drawn to such Deras that feature emotional expression and magical aids to health, love, children, money, enticement and personalized attention.

There are Sikhs with conviction who attend meetings of Deras and Babas or listen to their discourses or read their publications just to compare notes and bring back the best from their experiences and stick solidly with their belief and faith in Gurbani/Gurduaras. I find myself in this category.

A group of Sikhs after satisfying their more basic needs for life and safety and security get concerned themselves with the actualization of their potential in other areas. Consequently, a significant portion of membership of Deras is made up of of members of the middle and upper middle class of the Indian society (including Sikhs) who are business people, medical doctors, lawyers and members of establishment. After having satisfied their primary needs of existence are looking for quick fixes to get some sort of enlightenment devoid of any rigidity in their chosen life styles by patronizing Deras and Babas (including Chinmaya Mission and Osho Commune).

All is not that well with Gurduaras. Most run routine programmes of reciting Gurbani, Keertans etc. with old music systems with not so good sound quality.There is no enlightened people available to explain the meanings through discourses understandable by simple people. There is hardly any continuity in programmes that compels a devotee not to break the sequence. Olden days there were Suraj Parkash Kathas (by Santhokh Singh Ji), which required daily presence to keep abreast with various episodes. Moreover, absence of any counselling service where people can seek advice to resolve their doubts/problems limits the roles of Gurduaras. Rituals which are openly denounced in Gurbani are practiced on daily basis. Status of women is compromised with their restrictive participation in the Gurduaras.

Whereas in Deras, the programmes are focussed and tailored according the needs of common people and include reciting of Gurbani, Keertans and discourses on selected Sabds in layman’s language so that a devotee learns something new on every visit. The so-called ‘patits’ are not only accepted but cared for. Langar seva is full of variety and serves tastes of all age groups. There is special care for handicapped and elderly people in entering/sitting in the main hall and langar hall. An added attraction offered by some Deras include Communes or Ashrams involving devotees in meditation and yoga as a tool for healthy development individually or in groups. Yogi Bhajan Ji thrived by combining spirituality with Yoga and attracted goras and kalas to become Sikhs.

Radhsoamis have discourses on selected Gurbani Sabds, Bani of Swamiji and of Sants like Kabirji (includes from outside GGS as well). Ravidassias focus on Bani of Bhaghat Ravi Dass Ji (froming part of GGS and his other compositions). I recently came across a set of 15 CDs on discourses by Sawan Singh ji (Radhasoami) from a Hindhu couple comprising of 10 on pure Gurbani Sabds, 4 on Swamiji bani and one on Baghat Kabir’s bani (not from GGS) translated into Hindi from the original punjabi version recorded at lest 5o years ago. These recordings present such a clear and vivid account which no modern Sikh kathakar has attempted to come close to in terms of clarity and simplicity in explaining the meanings.

Osho’s Deras (commune) focuses on discourses on selected Gurbani Sabds, writings of Kabir Ji, Palto Ji, Tulsi Das ji and other prominent saints and Sufis and enlightened persons of other religions including Budhism and christainity. A question-answer session conducted by Osho himself (when alive) or his current decedents is not only lively but adds extra value to their credit in imparting enlightenment in diverse areas of life, such as: ambition, anger, bliss, compassion, contentment, courage, creativity, death, desire, depression, education, ego, emptiness, fear, friendship, happiness, jealousy, life, love, lust, marriage, master, mind, music, prayer, relationship, religion, samadhi, sex, silence, suffering, surrender, truth and women etc.. As you know that a commentary of Japji Sahib by Osho is an excellent literary work by a non-sikh.

The Heads of Deras are well versed in Gurbani (that they talk about) and are charismatic in their approach. Devotees regard them as father figure and they are in turn available to provide advice and counselling on one to one basis when needed. Needy do get financial assistance directly from Heads of Deras or other members who are part of such a Deras. Gurduaras only collect funds and there is no provision to loan out funds to individuals when they desperately need.

Deras have become vote banks and politicians tend to extend support to Deras, which in return receive dividends from government agencies for claiming property and employment opportunities for family members of their devotees. Deras pay better salaries and give facilities (accommodation, transport) to their staff as compared to similar staff in Gurduaras. Admission to most Deraes is open to keshadharis, cleanshaven, those with or without turban or with or without cap and irrespective of one’s heritage by birth thus boosting the numbers of Deras going people..

Generally on joining a Dera, a devotee feels important and part of an elite group with enhanced social status and with possibility of some advantages arising from their close association with some wealthy and politically influential individuals. They foster a sense of community or group cohesiveness. They attend communal satsangs at the ashram as frequently as possible and help each other in case of emergency. Mutual cohesion takes the shape of a social club where the members share joy and sorrow together. All successful Deras offer ideas which are either richer, deeper, or more enigmatic and give free religious expressions suited to individuals personally. Such close interactions are missing in most Gurduaras other than in caste based Gurduaras.

People can and should attack Deras or Babas on real issues when they engage in illegal action such as fraud, kidnapping, coercion, violation of laws. Appropriate steps can or should be taken under criminal laws, irrespective of the claim of Deras or Babas. However, to blindly attack these groups poses a significant threat to civil liberties and our life styles. It is important to look at the issues in an unbiased way. If a bad Sikh joins a Dera and Baba and becomes a good man (good Sikh) it is good for the individual. But if a good Sikh joins a Dera to become a bad person, the Sikh Community should be concerned for such a drain.

The mainstream Sikhs on the other hand need to restore the dignity of their Gurduaras/Institutions by putting the right kind of people to run them with innovative programmes that are better suited to the needs of Sikh devotees of all ages in order to develop and foster a deep sense of belonging and unity in the entire community with a common thread of “Gurmat” as enshrined in the Guru Granth Sahib – “Tu ghat ghat anter sarab niranter ji, har eko purak samana”.

Personally, I have not visited or associated with any Dera or Baba (except Baba Iqbal Singh of Baru Sahib in his capacity as a Gurmukh Chancellor of the Eternal University). On my return to India (after a span of 38 years), I watched discourses of various Deras and Babas on TV with interest. All the discourses helped me to strengthen my conviction about Sikhi rather than they shaking or diluting it.

Kirpal Singh
Wellington, New Zealand
kirpal2singh@yahoo.com

Gurparsad is the stepping stone to obtain Gurmat Naam in order to grasp godly virtues enshrined in the ‘Mool Mantar’ narrated by Guru Nanak Sahib in Jap Ji.

‘Gurparsad’ is a ‘Divine Umbrella’ and on receiving a glimpse of ‘Gurparsad’ one feels as if one is blessed with Sohjee, Kirpa, Nadr, Grace and all the other elements of Bhagati (comprising of Faith, Dhrirr Bharosa, Sardha, Aasra, Visah, Vishwas……..,which follow on running automatically).

ਗੁਰ ਪਰਸਾਦੀ ਬੁਝਿਆ ਜਾ ਵੇਖਾ ਹਰਿ ਇਕੁ ਹੈ ਹਰਿ ਬਿਨੁ ਅਵਰੁ ਨ ਕੋਈ ॥ (Raag Raamkali M. 3, 922-7).
By Guru’s Grace, I understand, and I see only the One Lord; there is no one except the Lord.

Guru Nanak Sahib thrived on the Gurparsad of Akalpurakh (Ik Oankaar) to receive ‘Sat Naam’, which he shared with Bhai Lehna Ji who on partaking Gurparsad became Guru Angad Dev Ji. Likewise Guru Amardas Ji received Gurparsad from Guru Angad Dev Ji who in turn blessed Bhai Jetha Ji with Gurparsad to turn him into Guru Ram Das Ji – an unparalleled example of a rise ‘from rags to riches’ (a blue collared person who was spotted selling boiled chick peas and later became founder of Amritsar – the heart beat of Sikhi in present time). Similarly the other Gurus received the blessing of precedings Gurus who shared their ‘Gurparsad’ to raise them to Gurudom.

According to Gurmat (Gurbani) Ik Oankaar is present in all of us. However, we need ‘Gurparsad’ to realise the same in us:-

ਮਨ ਤਨ ਅੰਤਰਿ ਏਕੁ ਪ੍ਰਭੁ ਰਾਤਾ ॥ਗੁਰ ਪ੍ਰਸਾਦਿ ਨਾਨਕ ਇਕੁ ਜਾਤਾ ॥੮॥੧੯॥ (Raag Gauri, M.5, GGS. 289-8)
Mind and body within are imbued with the One God.By Guru’s Grace, O Nanak, the One is known. ||8||19||

Gurparsad is the result of Gur-Seva (ਗੁਰ ਸੇਵਾ), which brings one’s self awareness (how insignificant is one) to Bhagati/Devotion (ਭਗਤਿ).

ਗੁਰ ਸੇਵਾ ਬਿਨੁ ਭਗਤਿ ਨ ਹੋਵੀ ਕਿਉ ਕਰਿ ਚੀਨਸਿ ਆਪੈ ॥ (Raag Maaroo M. 1, GGS. 1013-1)

According to Gurbani, the Divine realisation comes only on removal of one’s self-conceited ego with Gurparsad (as a result of Serving the Guru):-

ਸੋ ਸੰਨਿਆਸੀ ਜੋ ਸਤਿਗੁਰ ਸੇਵੈ ਵਿਚਹੁ ਆਪੁ ਗਵਾਏ ॥ (Raag Maaroo M. 1, GGS. 1013-9).
He alone is a Sannyaasi, who serves the True Guru, and removes his self-conceit from within.

– Finally, the liberation is promised in spiritual vibration of Sat Naam – received from Gurbani.

ਸਭਿ ਸੁਖ ਮੁਕਤਿ ਨਾਮ ਧੁਨਿ ਬਾਣੀ ਸਚੁ ਨਾਮੁ ਉਰ ਧਾਰੀ ॥ (Raag Maaroo M. 1, GGS. 1013-14).
All comforts and liberation are found in the Naam, and the vibrations of the Guru’s Bani; I have enshrined the True Name within my heart.

ਨਾਮ ਬਿਨਾ ਨਹੀ ਛੂਟਸਿ ਨਾਨਕ ਸਾਚੀ ਤਰੁ ਤੂ ਤਾਰੀ ॥੯॥੭॥
Without the Naam, no one is saved; O Nanak, with the Truth, cross over to the other side. ||9||7||

– The awareness of Ik Oankaar comes when the doubt about this Sat Naam is dispelled (ਗੁਰ ਪਰਸਾਦਿ ਭਰਮ ਕਾ ਨਾਸੁ).

ਗੁਰ ਪਰਸਾਦਿ ਭਰਮ ਕਾ ਨਾਸੁ ॥ ਨਾਨਕ ਤਿਨ ਮਹਿ ਏਹੁ ਬਿਸਾਸੁ ॥੩॥ (Raag Gauri M. 5, GGS. 294-5).
By Guru’s Grace, doubt is dispelled.O Nanak, this faith is firmly implanted within. ||3||

Today, we have more Gurbani accessible to guide us as compared to what was once available to most of the Sikh Gurus in their life times except Guru Teg Bhadur Ji and Guru Gobind Singh Ji, yet we are not so spiritual – perhaps we are still lost in doubt (ਭਰਮ) about ‘ Ik Oankaar Sat Naam’.

It appears we ignore the candid advice of Guru Arjan Dev Ji while living in doubts about the existence of Ik Oankar around us:-

ਪਾਰਬ੍ਰਹਮੁ ਜਿਨਿ ਸਚੁ ਕਰਿ ਜਾਤਾ ॥ਨਾਨਕ ਸੋ ਜਨੁ ਸਚਿ ਸਮਾਤਾ ॥੮॥੧੫॥ (Raag Gauri M. 5, GGS. 283-15).
One who recognizes the Supreme Lord God as True- O Nanak, that humble being is absorbed into the True One. ||8||15||

– Let us pray for Gurparsad so that we get the necessary Divine ‘Sohjee’ to realise ‘Ik Oankaar Sat Naam’.

ਨਾਮ ਸੰਗਿ ਜਿਸ ਕਾ ਮਨੁ ਮਾਨਿਆ ॥ਨਾਨਕ ਤਿਨਹਿ ਨਿਰੰਜਨੁ ਜਾਨਿਆ ॥੩॥ (Raag Gauri M. 5, GGS. 281-11).
One whose mind accepts the Company of the Naam,The Name of the Lord, O Nanak, knows the Immaculate Lord. ||3||

Kirpal Singh
Wellington, New Zealand
kirpal2singh@yahoo.com