Stratling Strength of Some Gurbani Sabds

This is just a humble attempt to elaborate on the followings Sabds which were close to my heart from my childhood while being a student of Sri Guru Tegh Bahadur Khalsa Higher Secondary School, Karol Bagh/Dev Nagar, New Delhi. These has ever stood with me in spirit in guiding and providing adequate strength in life till date.

ਤੂੰ ਮੇਰਾ ਰਾਖਾ ਸਭਨੀ ਥਾਈ ਤਾ ਭਉ ਕੇਹਾ ਕਾੜਾ ਜੀਉ ॥੧॥ – ‘Toon mera rakha sabni thaien…..’ Could this be a reality borne simple lesson ingrained on one’s mind in early childhood as an imprint to guide in rest of one’s life out of simple grace/kirpa/gurparsad of Waheguru?

In order to stay protected under all circumstances, one needs to have Almighty on one’s side as a composite of father, mother, brother and other relatives. When Waheguru is in the Driving Seat of one’s life, a personal relationship with Almighty develops with a loss of one’s houmai/ego bring total trust and faith in Divine Will operating in the Universe. This leads to an awastha of Sehaj being engrossed in Waheguru Simran and forgetting of worldly worries.

ਤੂੰ ਮੇਰਾ ਪਿਤਾ ਤੂੰਹੈ ਮੇਰਾ ਮਾਤਾ ॥ ਤੂੰ ਮੇਰਾ ਬੰਧਪੁ ਤੂੰ ਮੇਰਾ ਭ੍ਰਾਤਾ ॥ (Raag Maajh M. 5, GGS. 103-12).
Thoon Maeraa Pithaa Thoonhai Maeraa Maathaa || Thoon Maeraa Bandhhap Thoon Maeraa Bhraathaa ||
You are my Father, and You are my Mother. You are my Relative, and You are my Brother.

ਤੂੰ ਮੇਰਾ ਰਾਖਾ ਸਭਨੀ ਥਾਈ ਤਾ ਭਉ ਕੇਹਾ ਕਾੜਾ ਜੀਉ ॥੧॥
Thoon Maeraa Raakhaa Sabhanee Thhaaee Thaa Bho Kaehaa Kaarraa Jeeo ||1||
You are my Protector everywhere; why should I feel any fear or anxiety? ||1||

ਤੁਮਰੀ ਕ੍ਰਿਪਾ ਤੇ ਤੁਧੁ ਪਛਾਣਾ ॥ ਤੂੰ ਮੇਰੀ ਓਟ ਤੂੰਹੈ ਮੇਰਾ ਮਾਣਾ ॥
Thumaree Kirapaa Thae Thudhh Pashhaanaa || Thoon Maeree Outt Thoonhai Maeraa Maanaa ||
By Your Grace, I recognize You. You are my Shelter, and You are my Honor.

ਤੁਝ ਬਿਨੁ ਦੂਜਾ ਅਵਰੁ ਨ ਕੋਈ ਸਭੁ ਤੇਰਾ ਖੇਲੁ ਅਖਾੜਾ ਜੀਉ ॥੨॥
Thujh Bin Dhoojaa Avar N Koee Sabh Thaeraa Khael Akhaarraa Jeeo ||2||
Without You, there is no other; the entire Universe is the Arena of Your Play. ||2||

ਜੀਅ ਜੰਤ ਸਭਿ ਤੁਧੁ ਉਪਾਏ ॥ ਜਿਤੁ ਜਿਤੁ ਭਾਣਾ ਤਿਤੁ ਤਿਤੁ ਲਾਏ ॥
Jeea Janth Sabh Thudhh Oupaaeae || Jith Jith Bhaanaa Thith Thith Laaeae ||
You have created all beings and creatures. As it pleases You, You assign tasks to one and all.

ਸਭ ਕਿਛੁ ਕੀਤਾ ਤੇਰਾ ਹੋਵੈ ਨਾਹੀ ਕਿਛੁ ਅਸਾੜਾ ਜੀਉ ॥੩॥
Sabh Kishh Keethaa Thaeraa Hovai Naahee Kishh Asaarraa Jeeo ||3||
All things are Your Doing; we can do nothing ourselves. ||3||

ਨਾਮੁ ਧਿਆਇ ਮਹਾ ਸੁਖੁ ਪਾਇਆ ॥ ਹਰਿ ਗੁਣ ਗਾਇ ਮੇਰਾ ਮਨੁ ਸੀਤਲਾਇਆ ॥
Naam Dhhiaae Mehaa Sukh Paaeiaa || Har Gun Gaae Maeraa Man Seethalaaeiaa ||
Meditating on the Naam, I have found great peace. Singing the Glorious Praises of the Lord, my mind is cooled and soothed.

ਗੁਰਿ ਪੂਰੈ ਵਜੀ ਵਾਧਾਈ ਨਾਨਕ ਜਿਤਾ ਬਿਖਾੜਾ ਜੀਉ ॥੪॥੨੪॥੩੧॥
Gur Poorai Vajee Vaadhhaaee Naanak Jithaa Bikhaarraa Jeeo ||4||24||31||
Through the Perfect Guru, congratulations are pouring in-Nanak is victorious on the arduous battlefield of life! ||4||24||31||

On taking the sanctuary of Waheguru, the awareness of strength of Almighty becomes handy to guide through the battlefield of life with a promise – “ਬਿਰਥਾ ਕੋਇ ਨ ਜਾਇ ਜਿ ਆਵੈ ਤੁਧੁ ਆਹਿ “॥੯॥ (Divine Promise):-

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, 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 ॥
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.

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.

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

Closeness to Almighty develops in one a high degree of humbleness and a sense of gratitude for Divine guidance through life to acknowledge the following while being immerssed in Waheguru’s name:-

ਤੇਰਾ ਕੀਤਾ ਜਾਤੋ ਨਾਹੀ ਮੈਨੋ ਜੋਗੁ ਕੀਤੋਈ ॥ (Mundaavani M. 5, GGS. 1429-14).
Thaeraa Keethaa Jaatho Naahee Maino Jog Keethoee ||
I have not appreciated what You have done for me, Lord; only You can make me worthy.

ਮੈ ਨਿਰਗੁਣਿਆਰੇ ਕੋ ਗੁਣੁ ਨਾਹੀ ਆਪੇ ਤਰਸੁ ਪਇਓਈ ॥
Mai Niraguniaarae Ko Gun Naahee Aapae Tharas Paeiouee ||
I am unworthy – I have no worth or virtues at all. You have taken pity on me.

ਤਰਸੁ ਪਇਆ ਮਿਹਰਾਮਤਿ ਹੋਈ ਸਤਿਗੁਰੁ ਸਜਣੁ ਮਿਲਿਆ ॥
Tharas Paeiaa Miharaamath Hoee Sathigur Sajan Miliaa ||
You took pity on me, and blessed me with Your Mercy, and I have met the True Guru, my Friend.

ਨਾਨਕ ਨਾਮੁ ਮਿਲੈ ਤਾਂ ਜੀਵਾਂ ਤਨੁ ਮਨੁ ਥੀਵੈ ਹਰਿਆ ॥੧॥
Naanak Naam Milai Thaan Jeevaan Than Man Thheevai Hariaa ||1||
O Nanak, if I am blessed with the Naam, I live, and my body and mind blossom forth. ||1||

The next stage brings one to ‘ਥਿਰੁ ਘਰਿ ਬੈਸਹੁ ਹਰਿ ਜਨ ਪਿਆਰੇ ॥’ with a rise in status as ‘ਹਰਿ ਜਨ ਪਿਆਰੇ’ and
with a promise – ‘ਸਤਿਗੁਰਿ ਤੁਮਰੇ ਕਾਜ ਸਵਾਰੇ ॥੧॥ ਰਹਾਉ ॥’ by taking away all troubles and worries as a proctector:-

ਥਿਰੁ ਘਰਿ ਬੈਸਹੁ ਹਰਿ ਜਨ ਪਿਆਰੇ ॥ ਸਤਿਗੁਰਿ ਤੁਮਰੇ ਕਾਜ ਸਵਾਰੇ ॥੧॥ ਰਹਾਉ ॥ (Raag Gauri M. 5, GGS. 201-6).
Thhir Ghar Baisahu Har Jan Piaarae || Sathigur Thumarae Kaaj Savaarae ||1|| Rehaao ||
Remain steady in the home of your own self, O beloved servant of the Lord. The True Guru shall resolve all your affairs. ||1||Pause||

ਦੁਸਟ ਦੂਤ ਪਰਮੇਸਰਿ ਮਾਰੇ ॥ ਜਨ ਕੀ ਪੈਜ ਰਖੀ ਕਰਤਾਰੇ ॥੧॥
Dhusatt Dhooth Paramaesar Maarae || Jan Kee Paij Rakhee Karathaarae ||1||
The Transcendent Lord has struck down the wicked and the evil. The Creator has preserved the honor of His servant. ||1||

ਬਾਦਿਸਾਹ ਸਾਹ ਸਭ ਵਸਿ ਕਰਿ ਦੀਨੇ ॥ ਅੰਮ੍ਰਿਤ ਨਾਮ ਮਹਾ ਰਸ ਪੀਨੇ ॥੨॥
Baadhisaah Saah Sabh Vas Kar Dheenae || Anmrith Naam Mehaa Ras Peenae ||2||
The kings and emperors are all under his power; He drinks deeply of the most sublime essence of the Ambrosial Naam. ||2||

ਨਿਰਭਉ ਹੋਇ ਭਜਹੁ ਭਗਵਾਨ ॥ ਸਾਧਸੰਗਤਿ ਮਿਲਿ ਕੀਨੋ ਦਾਨੁ ॥੩॥
Nirabho Hoe Bhajahu Bhagavaan || Saadhhasangath Mil Keeno Dhaan ||3||
Meditate fearlessly on the Lord God. Joining the Saadh Sangat, the Company of the Holy, this gift is given. ||3||

ਸਰਣਿ ਪਰੇ ਪ੍ਰਭ ਅੰਤਰਜਾਮੀ ॥ ਨਾਨਕ ਓਟ ਪਕਰੀ ਪ੍ਰਭ ਸੁਆਮੀ ॥੪॥੧੦੮॥
Saran Parae Prabh Antharajaamee || Naanak Outt Pakaree Prabh Suaamee ||4||108||
Nanak has entered the Sanctuary of God, the Inner-knower, the Searcher of hearts He grasps the Support of God, his Lord and Master. ||4||108||

The overall message of the above Sabds is captured in the following Sabd in the following central idea – ਹਰਿ ਕਾ ਨਾਮੁ ਰਿਦੈ ਨਿਤ ਧਿਆਈ…….ਹਰਿ ਨਾਮੁ ਪਦਾਰਥੁ ਨਾਨਕੁ ਮਾਂਗੈ :-

ਹਰਿ ਕਾ ਨਾਮੁ ਰਿਦੈ ਨਿਤ ਧਿਆਈ ॥ ਸੰਗੀ ਸਾਥੀ ਸਗਲ ਤਰਾਂਈ ॥੧॥ (Raag Asa M. 5, GGS. 394-2).
Har Kaa Naam Ridhai Nith Dhhiaaee || Sangee Saathhee Sagal Tharaanee ||1||
Meditate continually on the Name of the Lord within your heart. Thus you shall save all your companions and associates. ||1||

ਗੁਰੁ ਮੇਰੈ ਸੰਗਿ ਸਦਾ ਹੈ ਨਾਲੇ ॥ ਸਿਮਰਿ ਸਿਮਰਿ ਤਿਸੁ ਸਦਾ ਸਮ੍ਹ੍ਹਾਲੇ ॥੧॥ ਰਹਾਉ ॥
Gur Maerai Sang Sadhaa Hai Naalae || Simar Simar This Sadhaa Samhaalae ||1|| Rehaao ||
My Guru is always with me, near at hand. Meditating, meditating in remembrance on Him, I cherish Him forever. ||1||Pause||

ਤੇਰਾ ਕੀਆ ਮੀਠਾ ਲਾਗੈ ॥ ਹਰਿ ਨਾਮੁ ਪਦਾਰਥੁ ਨਾਨਕੁ ਮਾਂਗੈ ॥੨॥੪੨॥੯੩॥
Thaeraa Keeaa Meethaa Laagai || Har Naam Padhaarathh Naanak Maangai ||2||42||93||
Your actions seem so sweet to me.
Nanak begs for the treasure of the Naam, the Name of the Lord. ||2||42||93||

‘Gurbani eis jag mein channan’ ,  ‘Gurmat Saachi Saacha Vichaar’ and ‘Dhur Ki Bani aaiee tin sagali chint mittaiee’

With Waheguru’s blessings.

Kirpal Singh
Wellington, New Zealand

kirpal2singh@yahoo.com

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Gurmat Concepts: ‘Dhur Karam’ and ‘Dhur Ki Bani’

In order to understand the concept of Dhur Ki Bani, one needs to understand an other Gurmat concept of ‘Dhur Karam’ as both the concepts are interrelated.

Dhur Karam‘ in Gurbani means one being short-listed in the run for unstoppable growth on spiritual path to be branded as ‘VADBHAGI’..

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 pre-ordained destiny are attached to the Lord’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 sound current vibrates within their homes. ||5||

‘ ਸਿ ਨਾਮਿ ਹਰਿ ਕੈ ਲਾਗੇ’ is an awastha (state) beyond description in Spiritual sense as Guru Arjan Dev Ji says in Sukhmani Sahib. It attracts Grace/Kirpa to make a person immaculately pure – free from homai/ego and dubida resulting in Divine Sohjee/Budh-bebik:-

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

Naam makes all the needed difference to draw one closer to Waheguru:-

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

The outcome of obtaining Naam leads to divine connectivity i. e. Sohjee/Budh-bebik to further Gurparsad that makes the person know his/her worth thus losing his/her ego leading to a state of blissfulness – crossing Dharam Khand, Gian Khand, Saram Khand, Karam Khand and reaching the Sach Khand.

ਗੁਰ ਪ੍ਰਸਾਦਿ ਆਪਨ ਆਪੁ ਸੁਝੈ ॥ ਤਿਸ ਕੀ ਜਾਨਹੁ ਤ੍ਰਿਸਨਾ ਬੁਝੈ ॥
Gur Prasaadh Aapan Aap Sujhai || This Kee Jaanahu Thrisanaa Bujhai ||
By Guru’s Grace, one understands himself; Know that then, his thirst is quenched..

Arrival in the Sach Khand awastha fills such a person with deep Devotion of Waheguru thus culminating in flow of Amrit Bani and or its essence to lead a life enjoying divine Nadr/Grace:-

ਭਾਂਡਾ ਭਾਉ ਅੰਮ੍ਰਿਤੁ ਤਿਤੁ ਢਾਲਿ ॥ ਘੜੀਐ ਸਬਦੁ ਸਚੀ ਟਕਸਾਲ ॥(Guru Nanak, Jap Ji Sahib, GGS. 8-9).
Bhaanddaa Bhaao Anmrith Thith Dtaal || Gharreeai Sabadh Sachee Ttakasaal ||
In the crucible of love, melt the Nectar of the Name, And mint the True Coin of the Shabad, the Word of God.

ਜਿਨ ਕਉ ਨਦਰਿ ਕਰਮੁ ਤਿਨ ਕਾਰ ॥ ਨਾਨਕ ਨਦਰੀ ਨਦਰਿ ਨਿਹਾਲ ॥੩੮॥
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||

On enjoying ‘Dhur Karam’, Gurparsad, Nadr/Grace/Kirpa are tools that start working together till one becomes “Ik-mick/Sito-Sita as experienced by Guru Teg Bhadhur Ji (Pani sang pani) and Kabir Ji (Ram Kabira ek bhaihe hain).

Dhur Ki Bani

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

ਜੈਸੀ ਮੈ ਆਵੈ ਖਸਮ ਕੀ ਬਾਣੀ ਤੈਸੜਾ ਕਰੀ ਗਿਆਨੁ ਵੇ ਲਾਲੋ ॥ (Raag Tilang M. 1, GGS. 722-16).
Jaisee Mai Aavai Khasam Kee Baanee Thaisarraa Karee Giaan Vae Laalo ||
As the Word of the Forgiving Lord comes to me, so do I express it, O Lalo.

Furthermore, 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.

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).
Santhan Kee Sun Saachee Saakhee ||So Bolehi Jo Paekhehi Aakhee ||
Listen to the true story of the Saints. They speak only of what they see with their eyes.

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).
Sathigur Kee Baanee Sath Sath Kar Jaanahu Gurasikhahu Har Karathaa Aap Muhahu Kadtaaeae ||
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.

ਧੁਰ ਕੀ ਬਾਣੀ ਆਈ ॥ ਤਿਨਿ ਸਗਲੀ ਚਿੰਤ ਮਿਟਾਈ ॥(Raag Sorath M. 5, GGS. 628-2)
Dhhur Kee Baanee Aaee ||Thin Sagalee Chinth Mittaaee ||
The Bani of His Word emanated from the Primal Lord. It eradicates all anxiety.

ਦਇਆਲ ਪੁਰਖ ਮਿਹਰਵਾਨਾ ॥ਹਰਿ ਨਾਨਕ ਸਾਚੁ ਵਖਾਨਾ ॥੨॥੧੩॥੭੭॥
Dhaeiaal Purakh Miharavaanaa ||Har Naanak Saach Vakhaanaa ||2||13||77||
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).
Eik Bharamae Eik Bhagathee Laaeae || Apanaa Keeaa Aap Janaaeae ||3||
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).
Saevak Apanee Laaeiou Saev ||3||
He links His servant to His service. ||3||

The Gurus first as individuals (receivers) received the Brahm Gyan from God (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)
khatt matt dhaehee man bairaagee ||surath sabadh dhhun anthar jaagee ||
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॥
vaajai anehadh maeraa man leenaa ||gur bachanee sach naam patheenaa ||1||
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 ॥
praanee raam bhagath sukh paaeeai ||guramukh har har meethaa laagai har har naam samaaeeai ||1|| rehaao ||
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 ॥
maaeiaa mohu bivaraj samaaeae ||sathigur bhaettai mael milaaeae ||
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॥
naam rathan niramolak heeraa ||thith raathaa maeraa man dhheeraa ||2||
The Lord’s name is an invaluable jewel and emerald ; Imbued with that my mind is rendered fortitudious.

ਹਉਮੈ ਮਮਤਾ ਰੋਗੁ ਨ ਲਾਗੈ ॥ ਰਾਮ ਭਗਤਿ ਜਮ ਕਾ ਭਉ ਭਾਗੈ ॥
houmai mamathaa rog n laagai ||raam bhagath jam kaa bho bhaagai ||
By the Lord’s devotion, the mortal is afflicted not withthe ailment of ego and self-hood and his fear of death flees.

ਜਮੁ ਜੰਦਾਰੁ ਨ ਲਾਗੈ ਮੋਹਿ ॥ ਨਿਰਮਲ ਨਾਮੁ ਰਿਦੈ ਹਰਿ ਸੋਹਿ ॥੩॥
jam jandhaar n laagai mohi ||niramal naam ridhai har sohi ||3||
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 ॥
sabadh beechaar bheae nirankaaree ||guramath jaagae dhuramath parehaaree ||
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॥
anadhin jaag rehae liv laaee ||jeevan mukath gath anthar paaee ||4||
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 ॥
alipath gufaa mehi rehehi niraarae ||thasakar panch sabadh sanghaarae ||
I live detached in the secluded body-cave. The five thieves, I have salin with the Lord’s Name.

ਪਰ ਘਰ ਜਾਇ ਨ ਮਨੁ ਡੋਲਾਏ ॥ ਸਹਜ ਨਿਰੰਤਰਿ ਰਹਉ ਸਮਾਏ ॥੫॥
par ghar jaae n man ddolaaeae ||sehaj niranthar reho samaaeae ||5||
My soul visits not another’s house, nor does it wabble now. I now remain continually absorbed in God.

ਗੁਰਮੁਖਿ ਜਾਗਿ ਰਹੇ ਅਉਧੂਤਾ ॥ ਸਦ ਬੈਰਾਗੀ ਤਤੁ ਪਰੋਤਾ ॥
guramukh jaag rehae aoudhhoothaa ||sadh bairaagee thath parothaa ||
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॥
jag soothaa mar aavai jaae ||bin gur sabadh n sojhee paae ||6||
The world is asleep, it dies and continues coming and going. Without the Guru’s instruction, it obtains not understading.

ਅਨਹਦ ਸਬਦੁ ਵਜੈ ਦਿਨੁ ਰਾਤੀ ॥ ਅਵਿਗਤ ਕੀ ਗਤਿ ਗੁਰਮੁਖਿ ਜਾਤੀ ॥
anehadh sabadh vajai dhin raathee ||avigath kee gath guramukh jaathee |
Day and night, the Divien 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॥
tho jaanee jaa sabadh pashhaanee ||eaeko rav rehiaa nirabaanee ||7||
When one knows the Name, then realises he the One Detached Lord, pervading all.

ਸੁੰਨ ਸਮਾਧਿ ਸਹਜਿ ਮਨੁ ਰਾਤਾ ॥ ਤਜਿ ਹਉ ਲੋਭਾ ਏਕੋ ਜਾਤਾ ॥
sunn samaadhh sehaj man raathaa ||thaj ho lobhaa eaeko jaathaa |I
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॥
gur chaelae apanaa man maaniaa ||naanak dhoojaa maett samaaniaa ||8||3||
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, Bhaghats, Bhatts and others who find place in the Guru Granth Sahib.

Guru Nanak Sahib further 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-
Sun Vaddaa Aakhai Sabh Koee || Kaevadd Vaddaa Ddeethaa Hoee ||
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॥
Keemath Paae N Kehiaa Jaae || Kehanai Vaalae Thaerae Rehae Samaae ||1||
No one can measure Your Worth, or describe Yo 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 ॥
Vaddae Maerae Saahibaa Gehir Ganbheeraa Gunee Geheeraa || Koee N Jaanai Thaeraa Kaethaa Kaevadd Cheeraa ||1|| Rehaao ||
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 ॥
Sabh Surathee Mil Surath Kamaaee || Sabh Keemath Mil Keemath Paaee ||
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॥
Giaanee Dhhiaanee Gur Gur Haaee || Kehan N Jaaee Thaeree Thil Vaddiaaee ||2||
The theologians, the meditators 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 ॥
Sabh Sath Sabh Thap Sabh Changiaaeeaa || Sidhhaa Purakhaa Keeaa Vaddiaaeeaaan ||
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॥
Thudhh Vin Sidhhee Kinai N Paaeeaa || Karam Milai Naahee Thaak Rehaaeeaa ||3||
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 ॥
Aakhan Vaalaa Kiaa Baechaaraa || Sifathee Bharae Thaerae Bhanddaaraa ||
What can the helpless speaker do? Your bounties are overflowing with Your Praises.

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

Any one who is literally educated or otherwise, a professional scholar, an entrepreneur ………can be recipient of Dhur Ki Bani, provided one is at the same Divine wave-length that comes by:-

ਆਪੁ ਗਵਾਈਐ ਤਾ ਸਹੁ ਪਾਈਐ ਅਉਰੁ ਕੈਸੀ ਚਤੁਰਾਈ ॥ (Raag Tilang M. 1, GGS. 722-13).
Aap Gavaaeeai Thaa Sahu Paaeeai Aour Kaisee Chathuraaee ||
Give up your selfhood, and so obtain your Husband Lord; what other clever tricks are of any use?

ਸਹੁ ਨਦਰਿ ਕਰਿ ਦੇਖੈ ਸੋ ਦਿਨੁ ਲੇਖੈ ਕਾਮਣਿ ਨਉ ਨਿਧਿ ਪਾਈ ॥
Sahu Nadhar Kar Dhaekhai So Dhin Laekhai Kaaman No Nidhh Paaee ||
When the Husband Lord looks upon the soul-bride with His Gracious Glance, that day is historic – the bride obtains the nine treasures.

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.

According to Guru Amar Das Ji ‘Dhur Ki Bani’ is always there for 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).
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॥
Binavanth Naanak Gur Charan Laagae Vaajae Anehadh Thoorae ||40||1||
Prays Nanak, touching the Guru’s Feet, the unstruck sound current of the celestial bugles vibrates and resounds. ||40||1||

With Waheguru’s blessings.

Kirpal Singh
Wellington, New Zealand

kirpal2singh@yahoo.com

Who is the Founder of Sikhi?

There could be two answers to this interesting question – one representing the spiritual aspect and the other prevalent historical considerations.

I shall go backward from Guru Gobind Singh Ji to Guru Nanak Sahib to throw some light on this riddle?

When we accept that the salutation – ‘Waheguru Ji Ka Khalsa, Waheguru Ji Fateh’ – has the endorsement of Guru Gobind Singh Ji then Guru Ji shifts the bulk of creation of ‘Khalsa’ (an offshoot of Sikhi/Sikhism) to Waheguru. This is also the first indication of ruling out the handy role of his predecessors (other Gurus) as well.

Guru Nanak gives his gratitude to his GURU for His Kirpa, which indicates that who is in the driving seat:-

ਬਲਿਹਾਰੀ ਗੁਰ ਆਪਣੇ ਦਿਉਹਾੜੀ ਸਦ ਵਾਰ ॥ ਜਿਨਿ ਮਾਣਸ ਤੇ ਦੇਵਤੇ ਕੀਏ ਕਰਤ ਨ ਲਾਗੀ ਵਾਰ ॥੧॥ (Raag Asa, Guru Nanak, GGS. 462-19).
A hundred times a day, I am a sacrifice to my Guru; He made angels out of men, without delay. ||1||

Guru Nanak Sahib addss that he is driven by his GURU and with His grace he is able to perform in life:-

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

Guru Nanak Sahib further makes no secret in proclaiming that the Doer is his GURU (Ik oankar/Waheguru) and that any other claim is not of a worthy person:-

ਵਡਾ ਸਾਹਿਬੁ ਵਡੀ ਨਾਈ ਕੀਤਾ ਜਾ ਕਾ ਹੋਵੈ ॥ ਨਾਨਕ ਜੇ ਕੋ ਆਪੌ ਜਾਣੈ ਅਗੈ ਗਇਆ ਨ ਸੋਹੈ ॥੨੧॥ (Jap Ji, Guru Nanak Sahib, GGS. 5-1).
Great is the Master, Great is His Name. Whatever happens is according to His Will. O Nanak, one who claims to know everything shall not be decorated in the Divine Court.

– ਭਗਤ ਤੇਰੈ ਮਨਿ ਭਾਵਦੇ ਦਰਿ ਸੋਹਨਿ ਕੀਰਤਿ ਗਾਵਦੇ ॥ ਇਕਿ ਮੂਲੁ ਨ ਬੁਝਨ੍ਹ੍ਹਿ ਆਪਣਾ ਅਣਹੋਦਾ ਆਪੁ ਗਣਾਇਦੇ ॥ (Raag Asa, Guru Nanak, GGS.468-3).
Your devotees are pleasing to Your Mind, Lord. They look beautiful at Your door, singing Your Praises. Some do not understand their origins, and without cause, they display their self-conceit.

According to Guru Nanak Sahib himself:-

ਕਰਣ ਕਾਰਣ ਸਮਰਥੁ ਹੈ ਕਹੁ ਨਾਨਕ ਬੀਚਾਰਿ ॥ (Salok Sehshritee, Guru Nanak Sahib, GGS. 1353-10).
The Creator, the Cause of causes, is All-powerful. Thus speaks Nanak, after deep deliberation.

One God is defined as IK OANKAR in the Mool Mantar in Jap Ji Sahib of Guru Nanak Dev:-

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, TheName Is Truth Creative Being Personified No Fear No Hatred Image Of The Undying, Beyond Birth, Self-Existent. By Guru’s Grace.

ਆਦਿ ਸਚੁ ਜੁਗਾਦਿ ਸਚੁ ॥
True In The Primal Beginning. True Throughout The Ages.

ਹੈ ਭੀ ਸਚੁ ਨਾਨਕ ਹੋਸੀ ਭੀ ਸਚੁ ॥੧II
True Here And Now. O Nanak, Forever And Ever True. ||1||

On the ONENESS of God, Guru Nanak Dev further proclaims loudly:-

– ਸਾਹਿਬੁ ਮੇਰਾ ਏਕੋ ਹੈ ॥ ਏਕੋ ਹੈ ਭਾਈ ਏਕੋ ਹੈ ॥੧॥ ਰਹਾਉ ॥ (Raag Asa, Guru Nanak Dev, GSS, 350-4)
My Lord and Master is One; He is the One and Only; O Siblings of Destiny, He is the One alone. ||1||Pause||

ਆਪੇ ਮਾਰੇ ਆਪੇ ਛੋਡੈ ਆਪੇ ਲੇਵੈ ਦੇਇ ॥ ਆਪੇ ਵੇਖੈ ਆਪੇ ਵਿਗਸੈ ਆਪੇ ਨਦਰਿ ਕਰੇਇ ॥੨॥
He Himself kills, and He Himself emancipates; He Himself gives and takes. He Himself beholds, and He Himself rejoices; He Himself bestows His Glance of Grace. ||2||

ਜੋ ਕਿਛੁ ਕਰਣਾ ਸੋ ਕਰਿ ਰਹਿਆ ਅਵਰੁ ਨ ਕਰਣਾ ਜਾਈ ॥ ਜੈਸਾ ਵਰਤੈ ਤੈਸੋ ਕਹੀਐ ਸਭ ਤੇਰੀ ਵਡਿਆਈ ॥੩॥
Whatever He is to do, that is what He is doing. No one else can do anything. As He projects Himself, so do we describe Him; this is all Your Glorious Greatness, Lord. ||3||

Guru Nanak Dev Further reaffirms on the Oneness his Master/God:-

– ਸਾਹਿਬੁ ਮੇਰਾ ਏਕੁ ਹੈ ਅਵਰੁ ਨਹੀ ਭਾਈ ॥ (Raag Asa, Guru Nanak, GGS. 420-16).
My Lord and Master is the One; there is no other, O Siblings of Destiny.

– ਏਕੀ ਸਾਹਿਬ ਬਾਹਰਾ ਦੂਜਾ ਅਵਰੁ ਨ ਜਾਣੈ ਕੋਇ ॥੨॥ (Raag Maaroo, Guru Nanak, GGS. 991-8).
He recognizes none other than the One Lord and Master. ||2||

– ਸਤਿਗੁਰਿ ਮੋ ਕਉ ਏਕੁ ਬੁਝਾਇਆ ॥੫॥ (Raag Gauri, Guru Nanak Dev, GGS. 223-6).
The True Guru has led me to understand the One Lord. ||5||

Though Guru Arjan Dev Ji has a special role in Sikhi as Editor of Adi Guru Granth Sahib, however, he admits that whatever he has said is as per Divine Hukam given to me:-

ਹਉ ਆਪਹੁ ਬੋਲਿ ਨ ਜਾਣਦਾ ਮੈ ਕਹਿਆ ਸਭੁ ਹੁਕਮਾਉ ਜੀਉ ॥ (Raag Suhi M. 5, GGS. 763-5).
By myself, I don’t 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.

ਗੁਰਿ ਨਾਨਕਿ ਕੀਆ ਪਸਾਉ ਜੀਉ – is a key now to open discussion further.

My conclusion is that spiritually speaking GURU of Guru Nanak Sahib i.e. Ik oankar (Waheguru) is the founder of Sikhi/Sikh Religion. Whereas, historically speaking Guru Nanak Sahib was instrumental for founding Sikhi and other Gurus, Bhagats and Mahapurakhs contributed their share in building and supporting Sikhi founded by Guru Nanak.

Kirpal Singh
Wellington, New Zealand

kirpal2singh@yahoo.com

Divine Devotion (Simran/Bhagati) Leads to Naam (Divine Ras)

There are numerous intellectual discourses on Hukam and Naam by various individuals portraying Waheguru as a distant entity reachable through knowing His Hukam and Divine Virtues. Whereas Gurbani reminds us that a necessary step is to replace our Durmat caused by duality first by having full faith in name of remembering of Waheguru:-

– ਨਾਇ ਮੰਨਿਐ ਦੁਰਮਤਿ ਗਈ ਮਤਿ ਪਰਗਟੀ ਆਇਆ ॥ (Raag Sarang M. 1, GGS. 1242-3).
With faith in the Name, evil-mindedness is eradicated, and the intellect is enlightened.

ਨਾਉ ਮੰਨਿਐ ਹਉਮੈ ਗਈ ਸਭਿ ਰੋਗ ਗਵਾਇਆ ॥
With faith in the Name, egotism is eradicated, and all sickness is cured.

ਨਾਇ ਮੰਨਿਐ ਨਾਮੁ ਊਪਜੈ ਸਹਜੇ ਸੁਖੁ ਪਾਇਆ ॥
Believing in the Name, The Name wells up, and intuitive peace and poise are obtained.

ਨਾਇ ਮੰਨਿਐ ਸਾਂਤਿ ਊਪਜੈ ਹਰਿ ਮੰਨਿ ਵਸਾਇਆ ॥
Believing in the Name, tranquility and peace well up, and the Lord is enshrined in the mind.

ਨਾਨਕ ਨਾਮੁ ਰਤੰਨੁ ਹੈ ਗੁਰਮੁਖਿ ਹਰਿ ਧਿਆਇਆ ॥੧੧॥
O Nanak, the Name is a jewel; the Gurmukh meditates on the Lord. ||11||

We often ignore the fact that Waheguru is BEANT and so are His Hukam and Virtues, which can be understood by Divine Grace only; and by drawing closer to Waheguru in order to have a glimpse of His Hukam and Naam.

Various scholars tend to make spirituality an an academic subject. So according to them this Marg can be understood by joining an academy, school, college or a university. If this is the case then children and other members of the Society who do not have access to formal education cannot have access to Waheguru. Many such scholars ignore the fact that the success on Spiritual Marg is achieved by giving away one’s conceit (houmai/ego) and working with a tool of innocence of a ‘CHILD like Personality’. This gives promise to children as well as those deprived of academic education to walk on this Marg just like our Gurus (Child-Guru Har Krishan Ji), Bhagats and Mahapurakhs etc. The Gurbani clearly chalks out the way out:-

1.ਪ੍ਰਭੁ ਮਿਲਿਓ ਸੁਖ ਬਾਲੇ ਭੋਲੇ ॥੧॥ ਰਹਾਉ ॥ (Raag Kaanrhaa M. 5, GGS. 1307-7).
I have met God through innocent faith, and He has blessed me with peace. ||1||Pause||

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

3. ਆਪੁ ਤਿਆਗਿ ਸਰਨਿ ਗੁਰਦੇਵ ॥ (Raag Gauri M. 5, 288-13).
Give up your selfishness and conceit, and seek the Sanctuary of the Divine Guru.

The loss of self-consciousness, which is full of self conceit (Duality) leads to merger with Waheguru when the clarity of Divine Hukam becomes imminent:-

– ਪ੍ਰਭ ਮਿਲਣੈ ਕੀ ਏਹ ਨੀਸਾਣੀ ॥ ਮਨਿ ਇਕੋ ਸਚਾ ਹੁਕਮੁ ਪਛਾਣੀ ॥ (Raag Maajh M. 5, GGS. 106-17).
This is the sign of union with God: In the mind, the Command of the True Lord is recognized.

– ਪ੍ਰਭ ਕੈ ਸਿਮਰਨਿ ਜਪ ਤਪ ਪੂਜਾ ॥ ਪ੍ਰਭ ਕੈ ਸਿਮਰਨਿ ਬਿਨਸੈ ਦੂਜਾ ॥ (Raag Gauri M. 5, 262-18).
In the remembrance of God are chanting, intense meditation and devotional worship. In the remembrance of God, duality is removed.

– ਪ੍ਰਭ ਕਉ ਸਿਮਰਹਿ ਤਿਨ ਅਨਦ ਘਨੇਰੇ ॥ ਪ੍ਰਭ ਕਉ ਸਿਮਰਹਿ ਬਸਹਿ ਹਰਿ ਨੇਰੇ ॥ (Raag Gauri M. 5, GGS. 263-10).
Those who remember God experience all sorts of joys. Those who remember God abide near the Lord

Gurmat gives enough indications on simple naming of Waheguru as a spiritual path to acquire nearness with Waheguru through a spiritual enlightenment (NAAM – Divine Ras) arising out of remembering Waheguru, Waheguru, ……………Waheguru.

Guru Nanak Sahib and Guru Arjan Dev Ji give their personal experiences of remembering of Har Nam (Waheguru
‘s name).

– ਅੰਮ੍ਰਿਤੁ ਹਰਿ ਕਾ ਨਾਮੁ ਮੇਰੈ ਮਨਿ ਭਾਇਆ ॥ ਨਾਮੁ ਮੀਠਾ ਮਨਹਿ ਲਾਗਾ ਦੂਖਿ ਡੇਰਾ ਢਾਹਿਆ ॥ (Raag Vadhans M. 1, GGS. 566-3).
The Ambrosial Name of the Lord is pleasing to my mind. The Naam, the Name of the Lord, seems so sweet to my mind; it has destroyed the dwelling of pain.

– ਪ੍ਰਭ ਕਾ ਸਿਮਰਨੁ ਸਭ ਤੇ ਊਚਾ ॥ ਪ੍ਰਭ ਕੈ ਸਿਮਰਨਿ ਉਧਰੇ ਮੂਚਾ ॥ (Raag Gauri M. 5, GGS. 263-1).
The remembrance of God is the highest and most exalted of all. In the remembrance of God, many are saved.

– ਪ੍ਰਭ ਕੈ ਸਿਮਰਨਿ ਮਨ ਕੀ ਮਲੁ ਜਾਇ ॥ ਅੰਮ੍ਰਿਤ ਨਾਮੁ ਰਿਦ ਮਾਹਿ ਸਮਾਇ॥ (Raag Gauri M. 5, GGS. 263-3).
In the remembrance of God, the filth of the mind is removed. The Ambrosial Naam, the Name of the Lord, is absorbed into the heart.

According to Gurbani, Waheguru is immanent:-

ਬੇਦ ਕਤੇਬ ਸੰਸਾਰ ਹਭਾ ਹੂੰ ਬਾਹਰਾ ॥ ਨਾਨਕ ਕਾ ਪਾਤਿਸਾਹੁ ਦਿਸੈ ਜਾਹਰਾ ॥੪॥੩॥੧੦੫॥ (Raag Asa M. 5, GGS. 397-7).
He is beyond the world of the Vedas, the Koran and the Bible. The Supreme King of Nanak (WAHEGURU) is immanent and manifest. ||4||3||105||

As a result of Waheguru being immanent, so it should be possible to access Waheguru when appropriately approached like a child who calls his parents for help. The same Waheguru is designated as a composite of our parents and all nears and dears who are always on our side to assist us:-

ਤੂੰ ਮੇਰਾ ਪਿਤਾ ਤੂੰਹੈ ਮੇਰਾ ਮਾਤਾ ॥ ਤੂੰ ਮੇਰਾ ਬੰਧਪੁ ਤੂੰ ਮੇਰਾ ਭ੍ਰਾਤਾ ॥ (Raag Maajh M. 5, GGS. 103-12).
You are my Father, and You are my Mother. You are my Relative, and You are my Brother.

ਤੂੰ ਮੇਰਾ ਰਾਖਾ ਸਭਨੀ ਥਾਈ ਤਾ ਭਉ ਕੇਹਾ ਕਾੜਾ ਜੀਉ ॥੧॥
You are my Protector everywhere; why should I feel any fear or anxiety? ||1||……..

ਨਾਮੁ ਧਿਆਇ ਮਹਾ ਸੁਖੁ ਪਾਇਆ ॥ ਹਰਿ ਗੁਣ ਗਾਇ ਮੇਰਾ ਮਨੁ ਸੀਤਲਾਇਆ ॥
Meditating on the Naam, I have found great peace. Singing the Glorious Praises of the Lord, my mind is cooled and soothed.

If we accept the above promise of Gurbani, then a simple call from us as a child to our Father/Mother should draw Waheguru close to us to take on the driving seat of our life to impart bebik-budh/Sojhi to immerse in Divine Devotion (Simran/Bhagati) of Waheguru leading to Naam (Divine Virtues):-

– 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||

Guru Nanak Sahib says that the Name of Waheguru is my life line and is linked to Naam (Divine Ras) as given below:-

– ਜੀਵਾ ਤੇਰੈ ਨਾਇ ਮਨਿ ਆਨੰਦੁ ਹੈ ਜੀਉ ॥ ਸਾਚੋ ਸਾਚਾ ਨਾਉ ਗੁਣ ਗੋਵਿੰਦੁ ਹੈ ਜੀਉ ॥ (Raag Dhanaasree M. 1, GGS. 688-7).
I live by Your Name; my mind is in ecstasy, Lord. True is the Name of the True Lord. Glorious are the Praises of the Lord of the Universe.

– ਨਾਇ (Name) ਸੁਣਿਐ ਮਨੁ ਰਹਸੀਐ ਨਾਮੇ (Naam) ਸਾਂਤਿ ਆਈ ॥ (Raag Sarang M. 1, GGS. 1240-1).
Hearing the Name, the mind is delighted. The Name brings peace and tranquility.

ਨਾਇ (Name) ਸੁਣਿਐ ਮਨੁ ਤ੍ਰਿਪਤੀਐ ਸਭ ਦੁਖ ਗਵਾਈ ॥
Hearing the Name, the mind is satisfied, and all pains are taken away.

ਨਾਇ (Name) ਸੁਣਿਐ ਨਾਉ (Naam) ਊਪਜੈ ਨਾਮੇ (Naam) ਵਡਿਆਈ ॥
Hearing the Name, one becomes famous; the Name brings glorious greatness.

ਨਾਮੇ (Naam)ਹੀ ਸਭ ਜਾਤਿ ਪਤਿ ਨਾਮੇ (Naam) ਗਤਿ ਪਾਈ ॥
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||

– ਪਾਧਾ ਪੜਿਆ ਆਖੀਐ ਬਿਦਿਆ ਬਿਚਰੈ ਸਹਜਿ ਸੁਭਾਇ ॥ ਬਿਦਿਆ ਸੋਧੈ ਤਤੁ ਲਹੈ ਰਾਮ ਨਾਮ ਲਿਵ ਲਾਇ ॥
(Raag Raamkali Dakhni M. 1, GGS. 937-19).
That Pandit, that religious scholar, is said to be well-educated, if he contemplates knowledge with intuitive ease. Considering his knowledge, he finds the essence of reality, and lovingly focuses his attention on the Name of the Lord……..

– ਪਾਧਾ ਗੁਰਮੁਖਿ ਆਖੀਐ ਚਾਟੜਿਆ ਮਤਿ ਦੇਇ ॥
That Pandit is called Gurmukh, who imparts understanding to his students.

ਨਾਮੁ ਸਮਾਲਹੁ ਨਾਮੁ ਸੰਗਰਹੁ ਲਾਹਾ ਜਗ ਮਹਿ ਲੇਇ ॥
Contemplate the Naam, the Name of the Lord; gather in the Naam, and earn the true profit in this world.

ਸਚੀ ਪਟੀ ਸਚੁ ਮਨਿ ਪੜੀਐ ਸਬਦੁ ਸੁ ਸਾਰੁ ॥
With the true notebook of the true mind, study the most sublime Word of the Shabad.

ਨਾਨਕ ਸੋ ਪੜਿਆ ਸੋ ਪੰਡਿਤੁ ਬੀਨਾ ਜਿਸੁ ਰਾਮ ਨਾਮੁ ਗਲਿ ਹਾਰੁ ॥੫੪॥੧॥
O Nanak, he alone is learned, and he alone is a wise Pandit, who wears the necklace of the Lord’s Name. ||54||1||

Guru Arjan Dev Ji reinforces the above thoughts of Guru Nanak Dev Ji:-

– ਬੇਦ ਕਤੇਬ ਸਿਮ੍ਰਿਤਿ ਸਭਿ ਸਾਸਤ ਇਨ੍ਹ੍ਹ ਪੜਿਆ ਮੁਕਤਿ ਨ ਹੋਈ ॥ (Raag Suhi M. 5, GGS. 747-18)
One may read all the books of the Vedas, the Bible, the Simritees and the Shaastras, but they will not bring liberation.

ਏਕੁ ਅਖਰੁ ਜੋ ਗੁਰਮੁਖਿ ਜਾਪੈ ਤਿਸ ਕੀ ਨਿਰਮਲ ਸੋਈ ॥੩॥
One who, as Gurmukh, chants the One Word, acquires a spotlessly pure reputation. ||3||

According to Guru Ram Das Ji, all those who do not forget Waheguru are spiritually elevated and blessed persons:-

ਜਿਨਾ ਸਾਸਿ ਗਿਰਾਸਿ ਨ ਵਿਸਰੈ ਸੇ ਪੂਰੇ ਪੁਰਖ ਪਰਧਾਨ ॥ ਕਰਮੀ ਸਤਿਗੁਰੁ ਪਾਈਐ ਅਨਦਿਨੁ ਲਗੈ ਧਿਆਨੁ ॥ (Raag Gauri M. 4, 313-1).
Those who do not forget the Lord, with each and every breath and morsel of food, are the perfect and famous persons. By His Grace they find the True Guru; night and day, they meditate.

ਤਿਨ ਕੀ ਸੰਗਤਿ ਮਿਲਿ ਰਹਾ ਦਰਗਹ ਪਾਈ ਮਾਨੁ ॥ ਸਉਦੇ ਵਾਹੁ ਵਾਹੁ ਉਚਰਹਿ ਉਠਦੇ ਭੀ ਵਾਹੁ ਕਰੇਨਿ ॥
I join the society of those persons, and in so doing, I am honored in the Court of the Lord. While asleep, they chant, “”Waaho! Waaho!””, and while awake, they chant, “”Waaho!”” as well.

ਨਾਨਕ ਤੇ ਮੁਖ ਉਜਲੇ ਜਿ ਨਿਤ ਉਠਿ ਸੰਮਾਲੇਨਿ ॥੧॥
O Nanak, radiant are the faces of those, who rise up early each day, and dwell upon the Lord. ||1||

Guru Arjan Dev Ji’s Ardas is to stay always in remembrance (Yaad) of Waheguru further confirms that there is a way to reach out to Waheguru through Ardas and Remembrance of Waheguru:-

– ਨਾਨਕੁ ਏਕ ਕਰੈ ਅਰਦਾਸਿ ॥ ਵਿਸਰੁ ਨਾਹੀ ਪੂਰਨ ਗੁਣਤਾਸਿ ॥੪॥੧੮॥੨੪॥ (Raag Suhi M. 5, GGS. 782-4).
Nanak makes one prayer: May I never forget You, O perfect treasure of virtue. ||4||18||24||

The practice of remembering Divine name(s) has been in the tradition of Bhagats, Sidhs, Sadhs, Sants… as narrated by Bhagat Kabir Ji:-

– ਹਮ ਦੇਖਤ ਜਿਨਿ ਸਭੁ ਜਗੁ ਲੂਟਿਆ ॥ ਕਹੁ ਕਬੀਰ ਮੈ ਰਾਮ ਕਹਿ ਛੂਟਿਆ ॥੩॥੩੦॥(Raag Gauri Bhagat Kabir, GGS. 329-8).
Before my very eyes, Maya has plundered the entire world. Says Kabeer, chanting the Lord’s Name, I have escaped Maya. ||3||30||

– ਅਹਿਨਿਸਿ ਏਕ ਨਾਮ ਜੋ ਜਾਗੇ ॥ ਕੇਤਕ ਸਿਧ ਭਏ ਲਿਵ ਲਾਗੇ ॥੧॥ ਰਹਾਉ ॥ (Raag Gauri Guaarayree Bhagat Kabir, GGS. 330-13).
Those who are awake to the One Name, day and night- many of them have become Siddhas – perfect spiritual beings – with their consciousness attuned to the Lord. ||1||Pause||

ਸਾਧਕ ਸਿਧ ਸਗਲ ਮੁਨਿ ਹਾਰੇ ॥ ਏਕ ਨਾਮ ਕਲਿਪ ਤਰ ਤਾਰੇ ॥੧॥
The seekers, the Siddhas and the silent sages have all lost the game. The One Name is the wish-fulfilling Elysian Tree, which saves them and carries them across. ||1||

ਜੋ ਹਰਿ ਹਰੇ ਸੁ ਹੋਹਿ ਨ ਆਨਾ ॥ ਕਹਿ ਕਬੀਰ ਰਾਮ ਨਾਮ ਪਛਾਨਾ ॥੨॥੩੭॥
Those who are rejuvenated by the Lord, do not belong to any other. Says Kabeer, they realize the Name of the Lord. ||2||37||

Guru Ram Das Ji himself is a strong votary of remembering and calling the name of Satnam (Waheguru), which equipped him not to scum to worldly Maya:-

– ਜਪਿ ਮਨ ਸਤਿ ਨਾਮੁ ਸਦਾ ਸਤਿ ਨਾਮੁ ॥ ਹਲਤਿ ਪਲਤਿ ਮੁਖ ਊਜਲ ਹੋਈ ਹੈ ਨਿਤ ਧਿਆਈਐ ਹਰਿ ਪੁਰਖੁ ਨਿਰੰਜਨਾ ॥ ਰਹਾਉ ॥ (Raag Dhanaasree M. 4, GGS. 670-1).
Chant, O my mind, the True Name, Sat Naam, the True Name. In this world, and in the world beyond, your face shall be radiant, by meditating continually on the immaculate Lord God. ||Pause||

ਜਹ ਹਰਿ ਸਿਮਰਨੁ ਭਇਆ ਤਹ ਉਪਾਧਿ ਗਤੁ ਕੀਨੀ ਵਡਭਾਗੀ ਹਰਿ ਜਪਨਾ ॥
Wherever anyone remembers the Lord in meditation, disaster runs away from that place. By great good fortune, we meditate on the Lord.

ਜਨ ਨਾਨਕ ਕਉ ਗੁਰਿ ਇਹ ਮਤਿ ਦੀਨੀ ਜਪਿ ਹਰਿ ਭਵਜਲੁ ਤਰਨਾ ॥੨॥੬॥੧੨॥
The Guru has blessed servant Nanak with this understanding, that by meditating on the Lord, we cross over the terrifying world-ocean. ||2||6||12||

The importance of remembering/calling Waheguru name is evaluated by Guru Arjan Dev Ji as a great act of Sadhna :-

– ਪ੍ਰਭ ਜੀ ਬਸਹਿ ਸਾਧ ਕੀ ਰਸਨਾ ॥ (Raag Gauri M. 5, GGS. 263-4).
God abides upon the tongues of His Saints.

The various spiritual Bhagats who were drenched with their Isht make no secret of importance of remembering Raam/Niranjan (Waheguru):-

-ਨਾਮਾ ਮਾਇਆ ਮੋਹਿਆ ਕਹੈ ਤਿਲੋਚਨੁ ਮੀਤ ॥ ਕਾਹੇ ਛੀਪਹੁ ਛਾਇਲੈ ਰਾਮ ਨ ਲਾਵਹੁ ਚੀਤੁ ॥੨੧੨॥ (Salok Bhagat Kabir, GGS. 1375-18).
Trilochan says, O Naam Dayv, Maya has enticed you, my friend. Why are you printing designs on these sheets, and not focusing your consciousness on the Lord? ||212||

ਨਾਮਾ ਕਹੈ ਤਿਲੋਚਨਾ ਮੁਖ ਤੇ ਰਾਮੁ ਸੰਮ੍ਹ੍ਹਾਲਿ ॥ ਹਾਥ ਪਾਉ ਕਰਿ ਕਾਮੁ ਸਭੁ ਚੀਤੁ ਨਿਰੰਜਨ ਨਾਲਿ ॥੨੧੩॥
Naam Dayv answers, O Trilochan, chant the Lord’s Name with your mouth. With your hands and feet, do all your work, but let your consciousness remain with the Immaculate Lord. ||213||

Kabir Ji goes on to suggest that calling out/remembering Waheguru is profitable business, which will eventually bring dividends by awakening Divine wisdom in attracting Divine Virtues :-

ਕਬੀਰ ਕੇਸੋ ਕੇਸੋ ਕੂਕੀਐ ਨ ਸੋਈਐ ਅਸਾਰ ॥ (Salok Bhagat Kabir, GGS. 1376-11).
Kabeer, chant the Name of the Beautifully-haired Lord; do not sleep unaware.

ਰਾਤਿ ਦਿਵਸ ਕੇ ਕੂਕਨੇ ਕਬਹੂ ਕੇ ਸੁਨੈ ਪੁਕਾਰ ॥੨੨੩॥
Chanting His Name night and day, the Lord will eventually hear your call. ||223||

Finally, I conclude by quoting from Sukhmani Sahib the following enlightening Tuk on this subject:-

ਹਰਿ ਸਿਮਰਨ ਮਹਿ ਆਪਿ ਨਿਰੰਕਾਰਾ ॥ (Raag Gauri M. 5, GGS. 263-18).
Where there is remembrance of Waheguru without duality and trust and faith, Waheguru will be present there.

Kirpal Singh
Wellington, New Zealand

kirpal2singh@yahoo.com

GURMAT PERSPECTIVES: On Naming (Remembering) of Waheguru NAM

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

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

ਲੈਨਿ ਜੋ ਤੇਰਾ ਨਾਉ ਤਿਨਾ ਕੈ ਹੰਉ ਸਦ ਕੁਰਬਾਨੈ ਜਾਉ ॥੧॥ ਰਹਾਉ ॥
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 puzzle 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 advised 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 Ik oankaar (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 do 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 Sorith 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 Sukhmani Sahib proclaims the following:-

ਨਾਮ ਸੰਗਿ ਜਿਸ ਕਾ ਮਨੁ ਮਾਨਿਆ ॥ ਨਾਨਕ ਤਿਨਹਿ ਨਿਰੰਜਨੁ ਜਾਨਿਆ ॥੩॥ (Raag Gauhree 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.
Guru Gobind Singh Ji out of his Anubhav of Gurbani proclaimed a Sikh Salutation, ” Waheguru Ji Ka Khalsa, Waheguru Ji Ki Fateh” in spite of the fact that no other Guru explicitly used this word for Almighty.

For all future translations of the Guru Granth Sahib the use of term WAHEGURU will be befitting to capture the essence of the Gurbani in true spirit. Most scholars are shy to incorporate WAHEGURU in their renderings due to their lack of Gurmat Anubhav.

My personal experience with ‘Waheguru Jaap’ followed by ‘Contemplation on Gurbani’ started on becoming conscious of the essence of the following Sabd in Gurbani many years ago 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 Sabd.

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.

Waheguru Japna leads to generating a Contemplative interest in Gurbani which further leads to going in to an automatic mode of Waheguru Jaap – atteh pehr – ਆਪੇ ਨਾਮੁ ਜਪਾਵੈ.

Kirpal Singh
Wellington, New Zealand

kirpal2singh@yahoo.com

Bhagats in Guru Granth Sahib

Bani of 15 Bhagat Ji’s namely: Kabir (1398 -1494). Namdev (1270 -1351), Tarlochan (1267-), Baini (?), Dhana (1415 -1513), Jai Dev (1200+), Pipa (1425 -), Ramanand (1366 -1467), Parmanand (1400+), Surdas (1528 -1585), Ravidas (1399 -1514), Sadhana (1180 -1260), Sain (1390 -1440), Bheekhan (1480 -1573), and Farid (1173 -1266) (of Hindu, Muslim or Sufi origin in India) is incorporated in the Guru Granth Sahib.

A brief gist of messages related to Bhagats in Guru Granth Sahib can be summed up as given below:-

1. Waheguru is one and worthy of devotion:-

ਭਗਤਾ ਕੀ ਟੇਕ ਤੂੰ ਸੰਤਾ ਕੀ ਓਟ ਤੂੰ ਸਚਾ ਸਿਰਜਨਹਾਰਾ ॥੧॥ ਰਹਾਉ ॥ (Raag Suhi M. 5, GGS. 746-17).
You are the Support of Your devotees, and the Shelter of the Saints, O True Creator Lord. ||1||Pause||

2. There is need for a True Guru to unfold the Divine mysteries.

3. Empty rituals have no place in Spiritual Marg. There is need to rise to a lifestyle devoid of Kaam, Krod, Lobh, Moh & Houmai and forgiving:-

ਮਤਿ ਹੋਦੀ ਹੋਇ ਇਆਣਾ ॥ ਤਾਣ ਹੋਦੇ ਹੋਇ ਨਿਤਾਣਾ ॥ (Salok Baba Sheikh Farid, GGS. 1384-16).
If you are wise, be simple; If you are powerful, be weak;

ਅਣਹੋਦੇ ਆਪੁ ਵੰਡਾਏ ॥ ਕੋ ਐਸਾ ਭਗਤੁ ਸਦਾਏ ॥੧੨੮॥
And when there is nothing to share, then share with others. How rare is one who is known as such a devotee. ||128||

4. Naam Simran, Keertan and contemplation of Divine Sabd lead on the Spiritual Path. Bhagats are devotees of Waheguru and they owe their existence to Simran of Waheguru:

– ਹਰਿ ਸਿਮਰਨੁ ਕਰਿ ਭਗਤ ਪ੍ਰਗਟਾਏ ॥ (Raag Gauri M. 5, GGS. 263-15).
Remembering the Lord, His devotees are famous and radiant.

– ਖਰਚੁ ਖਜਾਨਾ ਨਾਮ ਧਨੁ ਇਆ ਭਗਤਨ ਕੀ ਰਾਸਿ ॥ ਖਿਮਾ ਗਰੀਬੀ ਅਨਦ ਸਹਜ ਜਪਤ ਰਹਹਿ ਗੁਣਤਾਸ ॥ (Raag Gauri M. 5, GGS. 253-17).
The wealth of the Naam, the Name of the Lord, is a treasure to spend; it is the capital of His devotees. With tolerance, humility, bliss and intuitive poise, they continue to meditate on the Lord, the Treasure of excellence.

5. Above all Divine Grace/Nadr?Gurparsad play an essential role. A Bhagat ALWAYS puts Waheguru in the Driving Seat of his worldly and Spiritual Life affairs.

Guru Nanak Sahib adds that a Bhagat being selfless enjoys the Divine Grace of Waheguru and as a result remains engrossed in singing praises of Waheguru:-

– ਭਗਤ ਤੇਰੈ ਮਨਿ ਭਾਵਦੇ ਦਰਿ ਸੋਹਨਿ ਕੀਰਤਿ ਗਾਵਦੇ ॥ ਨਾਨਕ ਕਰਮਾ ਬਾਹਰੇ ਦਰਿ ਢੋਅ ਨ ਲਹਨ੍ਹ੍ਹੀ ਧਾਵਦੇ ॥(Raag Asa M. 1, GGS. 468-2).
Your devotees are pleasing to Your Mind, Lord. They look beautiful at Your door, singing Your Praise. O Nanak, those who are denied Your Grace, find no shelter at Your Door; they continue wandering.

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

Guru Nanak Dev Ji brings various enlightened souls (like of Sevak, Das, Jan….) under a common banner named as a GURMUKH:-

– ਸੇਵਕੁ ਦਾਸੁ ਭਗਤੁ ਜਨੁ ਸੋਈ ॥ ਠਾਕੁਰ ਕਾ ਦਾਸੁ ਗੁਰਮੁਖਿ ਹੋਈ ॥ (Asa M. 1, GGS. 355-9).
He alone is the selfless servant, slave and humble devotee, Who as Gurmukh, becomes the slave of his Lord and Master.

Guru Nanak Sahib gives a glimpse of Bhagats who are imbued with Gurbani Sabd:

ਭਗਤ ਸੋਹਹਿ ਦਰਵਾਰਿ ਸਬਦਿ ਸੁਹਾਇਆ ਜੀਉ ॥ ਬੋਲਹਿ ਅੰਮ੍ਰਿਤ ਬਾਣਿ ਰਸਨ ਰਸਾਇਆ ਜੀਉ ॥ (Raag Dhanaasree M. 1, GGS. 688-16).
Your devotees look beautiful in Your Court, embellished with the Shabad. They chant the Ambrosial Word of His Bani, savoring it with their tongues.

ਰਸਨ ਰਸਾਏ ਨਾਮਿ ਤਿਸਾਏ ਗੁਰ ਕੈ ਸਬਦਿ ਵਿਕਾਣੇ ॥ ਪਾਰਸਿ ਪਰਸਿਐ ਪਾਰਸੁ ਹੋਏ ਜਾ ਤੇਰੈ ਮਨਿ ਭਾਣੇ ॥
Savoring it with their tongues, they thirst for the Naam; they are a sacrifice to the Word of the Guru’s Shabad. Touching the philosopher’s stone, they become the philosopher’s stone, which transforms lead into gold; O Lord, they become pleasing to your mind.

ਅਮਰਾ ਪਦੁ ਪਾਇਆ ਆਪੁ ਗਵਾਇਆ ਵਿਰਲਾ ਗਿਆਨ ਵੀਚਾਰੀ ॥ ਨਾਨਕ ਭਗਤ ਸੋਹਨਿ ਦਰਿ ਸਾਚੈ ਸਾਚੇ ਕੇ ਵਾਪਾਰੀ ॥੪॥
They attain the immortal status and eradicate their self-conceit; how rare is that person, who contemplates spiritual wisdom. O Nanak, the devotees look beautiful in the Court of the True Lord; they are dealers in the Truth. ||4||

Guru Amar Das Ji emphasizes the role of Gurmat as a protecting shield for Bhagats:

ਗੁਰਮਤਿ ਮਤਿ ਅਚਲੁ ਹੈ ਚਲਾਇ ਨ ਸਕੈ ਕੋਇ ॥ ਭਗਤਾ ਕਾ ਹਰਿ ਅੰਗੀਕਾਰੁ ਕਰੇ ਕਾਰਜੁ ਸੁਹਾਵਾ ਹੋਇ ॥ (Raag Bihaagrhaa M. 3, GGS. 548-19).
Under Guru’s Instruction, his mind is held steady; no one can make him waver. The Lord makes His devotee His own, and his affairs are adjusted.

According to Gurbani, one becomes a Bhagat on giving up oneself ( ਜਿਨੀ ਆਪੁ ਤਜਿਆ, Jinee Aap Thajiaa). And this transformation is possible only with the Grace of Waheguru. Guru Amar Das Ji sums up the lifestyle of a Bhagat in Anand Sahib:-

– ਭਗਤਾ ਕੀ ਚਾਲ ਨਿਰਾਲੀ ॥ ਚਾਲਾ ਨਿਰਾਲੀ ਭਗਤਾਹ ਕੇਰੀ ਬਿਖਮ ਮਾਰਗਿ ਚਲਣਾ ॥ (Raag Raamkali M. 3, GGS. 918-18).
The lifestyle of the devotees is unique and distinct. The devotees’ lifestyle is unique and distinct; they follow the most difficult path.

ਲਬੁ ਲੋਭੁ ਅਹੰਕਾਰੁ ਤਜਿ ਤ੍ਰਿਸਨਾ ਬਹੁਤੁ ਨਾਹੀ ਬੋਲਣਾ ॥ ਖੰਨਿਅਹੁ ਤਿਖੀ ਵਾਲਹੁ ਨਿਕੀ ਏਤੁ ਮਾਰਗਿ ਜਾਣਾ ॥
They renounce greed, avarice, egotism and desire; they do not talk too much.
The path they take is sharper than a two-edged sword, and finer than a hair.

ਗੁਰ ਪਰਸਾਦੀ ਜਿਨੀ ਆਪੁ ਤਜਿਆ ਹਰਿ ਵਾਸਨਾ ਸਮਾਣੀ ॥ ਕਹੈ ਨਾਨਕੁ ਚਾਲ ਭਗਤਾ ਜੁਗਹੁ ਜੁਗੁ ਨਿਰਾਲੀ ॥੧੪॥
By Guru’s Grace, they shed their selfishness and conceit; their hopes are merged in the Lord.
Says Nanak, the lifestyle of the devotees, in each and every age, is unique and distinct. ||14||

There is an overall firm promise in Gurbani about the existence of Bhagats in all the Yugs (ages) – ਕਹੈ ਨਾਨਕੁ ਚਾਲ ਭਗਤਾ ਜੁਗਹੁ ਜੁਗੁ ਨਿਰਾਲੀ. Who could be the next Bhagat in the modern age in keeping with the promise?

There are reasons for “Bhagatan ki chaal niraali” because the Bhagats are specials and adored by Waheguru as they always sing His praises:-

– ਭਗਤ ਤੇਰੈ ਮਨਿ ਭਾਵਦੇ ਦਰਿ ਸੋਹਨਿ ਕੀਰਤਿ ਗਾਵਦੇ ॥ (Raag Asa M.1, GGS. 468-2).
Your devotees are pleasing to Your Mind, Lord. They look beautiful at Your door, singing Your Praises.

A special status of Bhagats becomes clear as they are sought after by Waheguru Himself:

– ਭਗਤ ਸੰਗਿ ਪ੍ਰਭੁ ਗੋਸਟਿ ਕਰਤ ॥ (Raag Raamkali: Guru Arjan Dev, GGS. 894-1).
God holds conversations with His devotees

Waheguru deals with Bhagats at their professional level as they deal in Naam as their main occupation:

– ਭਗਤ ਜਨਾ ਕੀ ਬਰਤਨਿ ਨਾਮੁ ॥ (Raag Gauri Sukhmanee: Guru Arjan Dev, GGS. 264-14).
Unto the devotee, the Naam is an article of daily use.

The sole occupation of Bhagats in Naam is the reason for their ‘Bisram and Vigas’ (Sehaj-anand Awastha full of tranquility and bliss).

– ਸੁਖਮਨੀ ਸੁਖ ਅੰਮ੍ਰਿਤ ਪ੍ਰਭ ਨਾਮੁ ॥ ਭਗਤ ਜਨਾ ਕੈ ਮਨਿ ਬਿਸ੍ਰਾਮ ॥ ਰਹਾਉ ॥(Raag Gauri M. 5, GGS. 262-13).
The minds of the devotees abide in a joyful peace.

– ਨਾਨਕ ਭਗਤਾ ਸਦਾ ਵਿਗਾਸੁ ॥ (Guru Nanak Dev, Jap Ji, GGS. 2-18).
O Nanak, the devotees are forever in bliss

Guru Ram Das Ji reiterates a loving relationship that exists between Waheguru/God and Bhagats. Guru Ji assures the presence of Bhagats in all the ages (Yugs) with a guaranteed Divine protection:-

– ਸੇ ਭਗਤ ਸੇ ਭਗਤ ਭਲੇ ਜਨ ਨਾਨਕ ਜੀ ਜੋ ਭਾਵਹਿ ਮੇਰੇ ਹਰਿ ਭਗਵੰਤਾ ॥੪॥ (Sopurak Asa M. 4, GGS. 11-10).
Those devotees, those devotees are sublime, O servant Nanak, who are pleasing to my Dear Lord God. ||4||

The above development of Divine relationship holds a promise that is highlighted in the Gurbani by Guru Raam Das Ji by substantiating with an historical example of Bhagat Prehlaad and Naam Dev.:

– ਹਰਿ ਜੁਗੁ ਜੁਗੁ ਭਗਤ ਉਪਾਇਆ ਪੈਜ ਰਖਦਾ ਆਇਆ ਰਾਮ ਰਾਜੇ ॥ (Raag Asa M. 4, GGS. 451-12)
In each and every age, He creates His devotees and preserves their honor, O Lord King.

ਹਰਣਾਖਸੁ ਦੁਸਟੁ ਹਰਿ ਮਾਰਿਆ ਪ੍ਰਹਲਾਦੁ ਤਰਾਇਆ ॥ ਅਹੰਕਾਰੀਆ ਨਿੰਦਕਾ ਪਿਠਿ ਦੇਇ ਨਾਮਦੇਉ ਮੁਖਿ ਲਾਇਆ ॥
The Lord killed the wicked Harnaakhash, and saved Prahlaad. He turned his back on the egotists and slanderers, and showed His Face to Naam Dayv.

ਜਨ ਨਾਨਕ ਐਸਾ ਹਰਿ ਸੇਵਿਆ ਅੰਤਿ ਲਏ ਛਡਾਇਆ ॥੪॥੧੩॥੨੦॥
Servant Nanak has so served the Lord, that He will deliver him in the end. ||4||13||20||

The main single characteristics of a Bhagat as listed in Gurbani, which makes them ferry across the world-ocean is through Divine Devotion:- :-

– ਨਾਨਕ ਭਗਤਾ ਭੁਖ ਸਾਲਾਹਣੁ ਸਚੁ ਨਾਮੁ ਆਧਾਰੁ ॥ ਸਦਾ ਅਨੰਦਿ ਰਹਹਿ ਦਿਨੁ ਰਾਤੀ ਗੁਣਵੰਤਿਆ ਪਾ ਛਾਰੁ ॥੧॥ (Raag Asa M. 1, GGS. 466-4).
O Nanak, the hunger of the devotees is to praise You; the True Name is their only support. They live in eternal bliss, day and night; they are the dust of the feet of the virtuous. ||1||

– ਭਗਤਿ ਭਾਵ ਇਹੁ ਮਾਰਗੁ ਬਿਖੜਾ ਗੁਰ ਦੁਆਰੈ ਕੋ ਪਾਵਏ ॥ ਕਹੈ ਨਾਨਕੁ ਜਿਸੁ ਕਰੇ ਕਿਰਪਾ ਸੋ ਹਰਿ ਭਗਤੀ ਚਿਤੁ ਲਾਵਏ ॥੧॥ (Raag Asa M. 3, GGS. 440-10).
This path of loving devotional worship is very difficult; how rare are those who find it, through the Gurdwara, the Guru’s Gat. Says Nanak, that one, upon whom the Lord casts His Glance of Grace, links his consciousness to the worship of the Lord. ||1||

– ਸੋਈ ਭਗਤੁ ਦੁਖੁ ਸੁਖੁ ਸਮਤੁ ਕਰਿ ਜਾਣੈ ਹਰਿ ਹਰਿ ਨਾਮਿ ਹਰਿ ਰਾਤਾ ॥ (Raag Vadhans M. 4, GGS. 574-11).
He alone is a devotee, who looks alike upon pleasure and pain; he is imbued with the Name of the Lord, Har, Har.

Guru Arjan dev Ji singles out a Universal Divine quality of Bhagats in Sukhmani Sahib:-

– ਭਗਤੁ ਭਗਤੁ ਸੁਨੀਐ ਤਿਹੁ ਲੋਇ ॥ ਜਾ ਕੈ ਹਿਰਦੈ ਏਕੋ ਹੋਇ ॥ (Raag Gauri M. 5, GGS. 283-14).
He is acclaimed as a devotee, a humble devotee throughout the three worlds. The One Lord is in his heart.

ਸਚੁ ਕਰਣੀ ਸਚੁ ਤਾ ਕੀ ਰਹਤ ॥ ਸਚੁ ਹਿਰਦੈ ਸਤਿ ਮੁਖਿ ਕਹਤ ॥
True are his actions; true are his ways. True is his heart; Truth is what he speaks with his mouth.

ਸਾਚੀ ਦ੍ਰਿਸਟਿ ਸਾਚਾ ਆਕਾਰੁ ॥ ਸਚੁ ਵਰਤੈ ਸਾਚਾ ਪਾਸਾਰੁ ॥
True is his vision; true is his form. He distributes Truth and he spreads Truth.

ਪਾਰਬ੍ਰਹਮੁ ਜਿਨਿ ਸਚੁ ਕਰਿ ਜਾਤਾ ॥ ਨਾਨਕ ਸੋ ਜਨੁ ਸਚਿ ਸਮਾਤਾ ॥੮॥੧੫॥
One who recognizes the Supreme Lord God as True – O Nanak, that humble being is absorbed into the True One. ||8||15||

Guru Arjan Dev Ji describes in Guru Granth Sahib that how various Bhagats came into existence:-

ਗੋਬਿੰਦ ਗੋਬਿੰਦ ਗੋਬਿੰਦ ਸੰਗਿ ਨਾਮਦੇਉ ਮਨੁ ਲੀਣਾ ॥ ਆਢ ਦਾਮ ਕੋ ਛੀਪਰੋ ਹੋਇਓ ਲਾਖੀਣਾ ॥੧॥ ਰਹਾਉ ॥ (Raag Asa M. 5, GGS. 487-16).
Naam Dayv’s mind was absorbed into God Gobind Gobind, Gobind. The calico-printer, worth half a shell, became worth millions. ||1||Pause||

ਬੁਨਨਾ ਤਨਨਾ ਤਿਆਗਿ ਕੈ ਪ੍ਰੀਤਿ ਚਰਨ ਕਬੀਰਾ ॥ ਨੀਚ ਕੁਲਾ ਜੋਲਾਹਰਾ ਭਇਓ ਗੁਨੀਯ ਗਹੀਰਾ ॥੧॥
Abandoning weaving and stretching thread, Kabeer enshrined love for the Lord’s lotus feet. A weaver from a lowly family, he became an ocean of excellence. ||1||

ਰਵਿਦਾਸੁ ਢੁਵੰਤਾ ਢੋਰ ਨੀਤਿ ਤਿਨਿ ਤਿਆਗੀ ਮਾਇਆ ॥ ਪਰਗਟੁ ਹੋਆ ਸਾਧਸੰਗਿ ਹਰਿ ਦਰਸਨੁ ਪਾਇਆ ॥੨॥
Ravi Daas, who used to carry dead cows every day, renounced the world of Maya. He became famous in the Saadh Sangat, the Company of the Holy, and obtained the Blessed Vision of the Lord’s Darshan. ||2||

ਸੈਨੁ ਨਾਈ ਬੁਤਕਾਰੀਆ ਓਹੁ ਘਰਿ ਘਰਿ ਸੁਨਿਆ ॥ ਹਿਰਦੇ ਵਸਿਆ ਪਾਰਬ੍ਰਹਮੁ ਭਗਤਾ ਮਹਿ ਗਨਿਆ ॥੩॥
Sain, the barber, the village drudge, became famous in each and every house. The Supreme Lord God dwelled in his heart, and he was counted among the devotees. ||3||

ਇਹ ਬਿਧਿ ਸੁਨਿ ਕੈ ਜਾਟਰੋ ਉਠਿ ਭਗਤੀ ਲਾਗਾ ॥ ਮਿਲੇ ਪ੍ਰਤਖਿ ਗੁਸਾਈਆ ਧੰਨਾ ਵਡਭਾਗਾ ॥੪॥੨॥
Hearing this, Dhanna the Jaat applied himself to devotional worship. The Lord of the Universe met him personally; Dhanna was so very blessed. ||4||2||

Guru Arjan Dev Ji also sums up in the form of a SAKHI (a True Story) in Gurbani giving an account of spiritual elevation of some Bhagats and other common people (who in the end became spiritually elevated souls in life).Thus giving us a clear clue for the authenticity of the attainability of the Spiritual Marg through single minded Devotion of Waheguru:-

ਸੁਣਿ ਸਾਖੀ ਮਨ ਜਪਿ ਪਿਆਰਅਜਾਮਲੁ ਉਧਰਿਆ ਕਹਿ ਏਕ ਬਾਰ ॥ (Raag Basant M. 5, GGS. 1192-3).
Listen to the stories of the devotees, O my mind, and meditate with love. Ajaamal uttered the Lord’s Name once, and was saved.

ਬਾਲਮੀਕੈ ਹੋਆ ਸਾਧਸੰਗੁ ॥ ਧ੍ਰੂ ਕਉ ਮਿਲਿਆ ਹਰਿ ਨਿਸੰਗ ॥੧॥
Baalmeek found the Saadh Sangat, the Company of the Holy. The Lord definitely met Dhroo. ||1||

ਤੇਰਿਆ ਸੰਤਾ ਜਾਚਉ ਚਰਨ ਰੇਨ ॥ ਲੇ ਮਸਤਕਿ ਲਾਵਉ ਕਰਿ ਕ੍ਰਿਪਾ ਦੇਨ ॥੧॥ ਰਹਾਉ ॥
I beg for the dust of the feet of Your Saints. Please bless me with Your Mercy, Lord, that I may apply it to my forehead. ||1||Pause||

ਗਨਿਕਾ ਉਧਰੀ ਹਰਿ ਕਹੈ ਤੋਤ ॥ ਗਜਇੰਦ੍ਰ ਧਿਆਇਓ ਹਰਿ ਕੀਓ ਮੋਖ ॥
Ganika the prostitute was saved, when her parrot uttered the Lord’s Name. The elephant meditated on the Lord, and was saved.

ਬਿਪ੍ਰ ਸੁਦਾਮੇ ਦਾਲਦੁ ਭੰਜ ॥ ਰੇ ਮਨ ਤੂ ਭੀ ਭਜੁ ਗੋਬਿੰਦ ॥੨॥
He delivered the poor Brahmin Sudama out of poverty. O my mind, you too must meditate and vibrate on the Lord of the Universe. ||2||

ਬਧਿਕੁ ਉਧਾਰਿਓ ਖਮਿ ਪ੍ਰਹਾਰ ॥ ਕੁਬਿਜਾ ਉਧਰੀ ਅੰਗੁਸਟ ਧਾਰ ॥
Even the hunter who shot an arrow at Krishna was saved. Kubija the hunchback was saved, when God placed His Feet on her thumb.

ਬਿਦਰੁ ਉਧਾਰਿਓ ਦਾਸਤ ਭਾਇ ॥ ਰੇ ਮਨ ਤੂ ਭੀ ਹਰਿ ਧਿਆਇ ॥੩॥
Bidar was saved by his attitude of humility. O my mind, you too must meditate on the Lord. ||3||

ਪ੍ਰਹਲਾਦ ਰਖੀ ਹਰਿ ਪੈਜ ਆਪ ॥ ਬਸਤ੍ਰ ਛੀਨਤ ਦ੍ਰੋਪਤੀ ਰਖੀ ਲਾਜ ॥
The Lord Himself saved the honor of Prahlaad. Even when she was being disrobed in court, Dropatee’s honor was preserved.

ਜਿਨਿ ਜਿਨਿ ਸੇਵਿਆ ਅੰਤ ਬਾਰ ॥ ਰੇ ਮਨ ਸੇਵਿ ਤੂ ਪਰਹਿ ਪਾਰ ॥੪॥
Those who have served the Lord, even at the very last instant of their lives, are saved. O my mind, serve Him, and you shall be carried across to the other side. ||4||

ਧੰਨੈ ਸੇਵਿਆ ਬਾਲ ਬੁਧਿ ॥ ਤ੍ਰਿਲੋਚਨ ਗੁਰ ਮਿਲਿ ਭਈ ਸਿਧਿ ॥
Dhanna served the Lord, with the innocence of a child. Meeting with the Guru, Trilochan attained the perfection of the Siddhas.

ਬੇਣੀ ਕਉ ਗੁਰਿ ਕੀਓ ਪ੍ਰਗਾਸੁ ॥ ਰੇ ਮਨ ਤੂ ਭੀ ਹੋਹਿ ਦਾਸੁ ॥੫॥
The Guru blessed Baynee with His Divine Illumination. O my mind, you too must be the Lord’s slave. ||5||

ਜੈਦੇਵ ਤਿਆਗਿਓ ਅਹੰਮੇਵ ॥ ਨਾਈ ਉਧਰਿਓ ਸੈਨੁ ਸੇਵ ॥
Jai Dayv gave up his egotism. Sain the barber was saved through his selfless service.

ਮਨੁ ਡੀਗਿ ਨ ਡੋਲੈ ਕਹੂੰ ਜਾਇ ॥ ਮਨ ਤੂ ਭੀ ਤਰਸਹਿ ਸਰਣਿ ਪਾਇ ॥੬॥
Do not let your mind waver or wander; do not let it go anywhere. O my mind, you too shall cross over; seek the Sanctuary of God. ||6||

ਜਿਹ ਅਨੁਗ੍ਰਹੁ ਠਾਕੁਰਿ ਕੀਓ ਆਪਿ ॥ ਸੇ ਤੈਂ ਲੀਨੇ ਭਗਤ ਰਾਖਿ
O my Lord and Master, You have shown Your Mercy to them. You saved those devotees.

ਤਿਨ ਕਾ ਗੁਣੁ ਅਵਗਣੁ ਨ ਬੀਚਾਰਿਓ ਕੋਇ ॥ ਇਹ ਬਿਧਿ ਦੇਖਿ ਮਨੁ ਲਗਾ ਸੇਵ ॥੭॥
You do not take their merits and demerits into account. Seeing these ways of Yours, I have dedicated my mind to Your service. ||7||

ਕਬੀਰਿ ਧਿਆਇਓ ਏਕ ਰੰਗ ॥ ਨਾਮਦੇਵ ਹਰਿ ਜੀਉ ਬਸਹਿ ਸੰਗਿ ॥
Kabeer meditated on the One Lord with love. Naam Dayv lived with the Dear Lord.

ਰਵਿਦਾਸ ਧਿਆਏ ਪ੍ਰਭ ਅਨੂਪ ॥ ਗੁਰ ਨਾਨਕ ਦੇਵ ਗੋਵਿੰਦ ਰੂਪ ॥੮॥੧॥
Ravi Daas meditated on God, the Incomparably Beautiful. Guru Nanak Dayv is the Embodiment of the Lord of the Universe. ||8||1||

Bhagat Dhanna Ji and Jaidev Ji expound their respective spiritual experiences to instil confidence in us:-

– ਜੋ ਜਨ ਤੁਮਰੀ ਭਗਤਿ ਕਰੰਤੇ ਤਿਨ ਕੇ ਕਾਜ ਸਵਾਰਤਾ ॥੧॥ ਰਹਾਉ ॥ (Raag Dhanaasree Bhagat Dhanna, GGS. 695-16).
You are the Arranger of the affairs of those humble beings who perform Your devotional worship service. ||1||Pause||

– ਕੇਵਲ ਰਾਮ ਨਾਮ ਮਨੋਰਮੰ ॥ ਬਦਿ ਅੰਮ੍ਰਿਤ ਤਤ ਮਇਅੰ ॥(Raag Goojree Bhagat Jaidev, GGS. 526-14).
Dwell only upon the beauteous Name of the Lord, The embodiment of ambrosial nectar and reality.

ਨ ਦਨੋਤਿ ਜ ਸਮਰਣੇਨ ਜਨਮ ਜਰਾਧਿ ਮਰਣ ਭਇਅੰ ॥੧॥ ਰਹਾਉ ॥
Remembering Him in meditation, the fear of birth, old age and death will not trouble you. ||1||Pause||……

ਗੋਬਿੰਦ ਗੋਬਿੰਦੇਤਿ ਜਪਿ ਨਰ ਸਕਲ ਸਿਧਿ ਪਦੰ ॥ ਜੈਦੇਵ ਆਇਉ ਤਸ ਸਫੁਟੰ ਭਵ ਭੂਤ ਸਰਬ ਗਤੰ ॥੫॥੧॥
Meditate on the Lord of the Universe, the Lord of the Universe, O man; He is the source of all the spiritual powers of the Siddhas. Jai Dayv has openly come to Him; He is the salvation of all, in the past, present and future. ||5||1||

Bhagat Kabir and Ravidas Ji give their own Divine experience as a Bhagat:-

– ਕਬੀਰ ਏਕ ਘੜੀ ਆਧੀ ਘਰੀ ਆਧੀ ਹੂੰ ਤੇ ਆਧ ॥ ਭਗਤਨ ਸੇਤੀ ਗੋਸਟੇ ਜੋ ਕੀਨੇ ਸੋ ਲਾਭ ॥੨੩੨॥ (Salok Bhagat Kabir, GGS. 1377-2).
Kabeer, whether is is for an hour, half an hour, or half of that, Whatever it is, it is worthwhile to speak with the Holy. ||232||

– ਆਪਨ ਬਾਪੈ ਨਾਹੀ ਕਿਸੀ ਕੋ ਭਾਵਨ ਕੋ ਹਰਿ ਰਾਜਾ ॥ ਮੋਹ ਪਟਲ ਸਭੁ ਜਗਤੁ ਬਿਆਪਿਓ ਭਗਤ ਨਹੀ ਸੰਤਾਪਾ ॥੩॥ (Raag Sorath Bhagat Ravidas, GGS. 658-6).
The Lord, our King, is father to no one, except those who love Him. The veil of emotional attachment has been cast over the entire world, but it does not bother the Lord’s devotee. ||3||

According to Bhatt Bani, the Gurus were primarily Bhagats linked to the common thread of Gurbani (teachings) of Guru Nanak Sahib:-

ਗੁਰ ਨਾਨਕ ਅੰਗਦ ਅਮਰ ਲਾਗਿ ਉਤਮ ਪਦੁ ਪਾਯਉ ॥ ਗੁਰੁ ਅਰਜੁਨੁ ਘਰਿ ਗੁਰ ਰਾਮਦਾਸ ਭਗਤ ਉਤਰਿ ਆਯਉ ॥੧॥ (Savaiye (praise of Guru Arjan Dev) Bhatt Kalh, GGS. 1407-3).
Attached to Guru Nanak, Guru Angad and Guru Amar Daas, He attained the supreme status. In the House of Guru Raam Daas, the devotee of the Lord, Guru Arjun was born. ||1||

ਬਡਭਾਗੀ ਉਨਮਾਨਿਅਉ ਰਿਦਿ ਸਬਦੁ ਬਸਾਯਉ ॥ ਮਨੁ ਮਾਣਕੁ ਸੰਤੋਖਿਅਉ ਗੁਰਿ ਨਾਮੁ ਦ੍ਰਿੜ੍ਹ੍ਹਾਯਉ ॥
By great good fortune, the mind is uplifted and exalted, and the Word of the Shabad dwells in the heart. The jewel of the mind is contented; the Guru has implanted the Naam, the Name of the Lord, within.

ਅਗਮੁ ਅਗੋਚਰੁ ਪਾਰਬ੍ਰਹਮੁ ਸਤਿਗੁਰਿ ਦਰਸਾਯਉ ॥ ਗੁਰੁ ਅਰਜੁਨੁ ਘਰਿ ਗੁਰ ਰਾਮਦਾਸ ਅਨਭਉ ਠਹਰਾਯਉ ॥੨॥
The Inaccessible and Unfathomable, Supreme Lord God is revealed through the True Guru. In the House of Guru Raam Daas, Guru Arjun has appeared as the Embodiment of the Fearless Lord. ||2||

In nutshell, the Divine presence is the strength of Bhagats.

ਨਾਨਕ ਜੋਰੁ ਗੋਵਿੰਦ ਕਾ ਪੂਰਨ ਗੁਣਤਾਸਿ ॥੨॥੧੩॥੭੭॥ (Raag Bilaaval M. 5, GGS. 819-11).
Nanak takes the strength of the Perfect Lord of the Universe, the treasure of excellence.
…………………………………………………………………..

Kirpal Singh
Wellington, New Zealand

kirpal2singh@yahoo.com

Gurmat Messages of Bhagat Namdev Ji

Bhagat Namdev ( 1270-1351) was born in a ‘Sheepa’ family of Maharashtra province of India in a family of Calico-printer. His 60 Sabds in 18 Raags are included in the Guru Granth Sahib with basic themes revolving around Waheguru, Guru and Naam Simran.

Since childhood, Bhagat Namdev was different from his fellow children and was attracted to the company of saints and spiritually enlightened persons. He believed that gaining of spirituality is not linked to birth in high caste & creed but in acquiring trough Gurmat full faith in Waheguru, Guru and Gur-sabd and Simran of Waheguru:-

– ਛੀਪੇ ਕੇ ਘਰਿ ਜਨਮੁ ਦੈਲਾ ਗੁਰ ਉਪਦੇਸੁ ਭੈਲਾ ॥ ਸੰਤਹ ਕੈ ਪਰਸਾਦਿ ਨਾਮਾ ਹਰਿ ਭੇਟੁਲਾ ॥੨॥੫ii (Raag Asa Bhagat Namdev, GGS. 486-3).
You have given me birth in the house of a calico-printer, but I have found the Teachings of the Guru. By the Grace of the Saint, Naam Dayv has met the Lord. ||2||5||

– ਮੈ ਅੰਧੁਲੇ ਕੀ ਟੇਕ ਤੇਰਾ ਨਾਮੁ ਖੁੰਦਕਾਰਾ ॥ ਮੈ ਗਰੀਬ ਮੈ ਮਸਕੀਨ ਤੇਰਾ ਨਾਮੁ ਹੈ ਅਧਾਰਾ ॥੧॥ ਰਹਾਉ ॥ (Raag Tilang Bhagat Namdev, GGS. 727-12).
I am blind; Your Name, O Creator Lord, is my only anchor and support. I am poor, and I am meek. Your Name is my only support. ||1||Pause||

ਕਰੀਮਾਂ ਰਹੀਮਾਂ ਅਲਾਹ ਤੂ ਗਨੀਬ਼ ॥ ਹਾਜਰਾ ਹਜੂਰਿ ਦਰਿ ਪੇਸਿ ਤੂੰ ਮਨੀਬ਼ ॥੧॥
O beautiful Lord, benevolent and merciful Lord, You are so wealthy and generous. You are ever-present in every presence, within and before me. ||1||

Guru Arjan Dev Ji attests the spiritual height of Bhagat Namdev in Gurbani and Bhagat Ji himself claims to to be immersed in Waheguru and sees Him all around and everywhere:-

– ਨਾਮਦੇਵ ਹਰਿ ਜੀਉ ਬਸਹਿ ਸੰਗਿ॥ (Raag Basant M. 5, 1192-13).
Naam Dayv lived with the Dear Lord.

According to Bhagat Namdev Ji, Waheguru is wondrous and jiwan-data who is ever pervading and permeating; and He can be realised when the Divine Grace ascends as per his own experience of Simran of Waheguru. Bhagat Ji used various names for Waheguru: such as Ram, Hari, Narain, Allah, Beetala, Beidi, Gopal, Gobind, Jagjivan, Kesva and Purkhotam etc):-

– ਏਕ ਅਨੇਕ ਬਿਆਪਕ ਪੂਰਕ ਜਤ ਦੇਖਉ ਤਤ ਸੋਈ ॥ ਮਾਇਆ ਚਿਤ੍ਰ ਬਚਿਤ੍ਰ ਬਿਮੋਹਿਤ ਬਿਰਲਾ ਬੂਝੈ ਕੋਈ ॥੧॥ (Raag Asa Bhagat Namdev, GGS. 485-1).
In the one and in the many, He is pervading and permeating; wherever I look, there He is. The marvellous image of Maya is so fascinating; how few understand this. ||1||

ਸਭੁ ਗੋਬਿੰਦੁ ਹੈ ਸਭੁ ਗੋਬਿੰਦੁ ਹੈ ਗੋਬਿੰਦ ਬਿਨੁ ਨਹੀ ਕੋਈ ॥ ਸੂਤੁ ਏਕੁ ਮਣਿ ਸਤ ਸਹੰਸ ਜੈਸੇ ਓਤਿ ਪੋਤਿ ਪ੍ਰਭੁ ਸੋਈ ॥੧॥ ਰਹਾਉ ॥
God is everything, God is everything. Without God, there is nothing at all. As one thread holds hundreds and thousands of beads, He is woven into His creation. ||1||Pause||

Bhagat Ji attaches a lot of importance to finding a True Gurur who could lead him to Waheguru:-

– ਹੋਹੁ ਦਇਆਲੁ ਸਤਿਗੁਰੁ ਮੇਲਿ ਤੂ ਮੋ ਕਉ ॥ ਪਾਰਿ ਉਤਾਰੇ ਕੇਸਵਾ ॥੩॥ (Raag Basant Bhagat Namdev, GGS. 1196-3).
Please be merciful, and unite me with the True Guru; Carry me across, O Lord. ||3||

– ਗੁਰ ਪਰਸਾਦੀ ਜਾਨਿਆ ॥ ਜਨੁ ਨਾਮਾ ਸਹਜ ਸਮਾਨਿਆ ॥੪॥੧॥ (Raag Sorath Bhagat Namdev, GGS. 657-4).
By Guru’s Grace, I know this. Servant Naam Dayv is absorbed in the Celestial Lord. ||4||1||

– ਜਾ ਕੇ ਮਸਤਕਿ ਲਿਖਿਓ ਕਰਮਾ ॥ ਸੋ ਭਜਿ ਪਰਿ ਹੈ ਗੁਰ ਕੀ ਸਰਨਾ ॥ (Raag Bhaira-o Bhagat Namdev, GGS. 1165-5).
One who has good karma recorded on his forehead, Hurries to enter the Guru’s Sanctuary.

ਕਹਤ ਨਾਮਦੇਉ ਇਹੁ ਬੀਚਾਰੁ ॥ ਇਨ ਬਿਧਿ ਸੰਤਹੁ ਉਤਰਹੁ ਪਾਰਿ ॥੪॥੨॥੮॥
Says Naam Dayv, consider this: O Saints, this is the way to cross over to the other side. ||4||2||8||

Bhagat Ji further describes the role of GURU in his life style:-

– ਸਫਲ ਜਨਮੁ ਮੋ ਕਉ ਗੁਰ ਕੀਨਾ ॥ ਦੁਖ ਬਿਸਾਰਿ ਸੁਖ ਅੰਤਰਿ ਲੀਨਾ ॥੧॥ (Raag Bilaaval Bhagat Namdev, GGS. 857-19).
The Guru has made my life fruitful. My pain is forgotten, and I have found peace deep within myself. ||1||

ਗਿਆਨ ਅੰਜਨੁ ਮੋ ਕਉ ਗੁਰਿ ਦੀਨਾ ॥ ਰਾਮ ਨਾਮ ਬਿਨੁ ਜੀਵਨੁ ਮਨ ਹੀਨਾ ॥੧॥ ਰਹਾਉ ॥
The Guru has blessed me with the ointment of spiritual wisdom. Without the Lord’s Name, life is mindless. ||1||Pause||

Bhagat Namdev claims that in his Spiritual realization, SIMRAN of Waheguru was instrumental:-

– ਕਉਨ ਕੋ ਕਲੰਕੁ ਰਹਿਓ ਰਾਮ ਨਾਮੁ ਲੇਤ ਹੀ ॥ਪਤਿਤ ਪਵਿਤ ਭਏ ਰਾਮੁ ਕਹਤ ਹੀ ॥੧॥ ਰਹਾਉ ॥ (Raag Todee Bhagat Namdev, GGS. 719-13).
Whose blemishes remain, when one chants the Lord’s Name? Sinners become pure, chanting the Lord’s Name. ||1||Pause||

– ਨਾਮਦੇਇ ਸਿਮਰਨੁ ਕਰਿ ਜਾਨਾਂ ॥ ਜਗਜੀਵਨ ਸਿਉ ਜੀਉ ਸਮਾਨਾਂ ॥੨॥੧॥ (Raag Bilaaval Bhagat Namdev, GGS. 857-19).?
Meditating in remembrance, Naam Dayv has come to know the Lord. His soul is blended with the Lord, the Life of the World. ||2||1||

Bhagat Ji was so drenched in meditating and contemplating of Waheguru Naam that he did not want to be in the company of those were not in harmony with Waheguru:-

– ਜੋ ਨ ਭਜੰਤੇ ਨਾਰਾਇਣਾ ॥ ਤਿਨ ਕਾ ਮੈ ਨ ਕਰਉ ਦਰਸਨਾ ॥੧॥ ਰਹਾਉ ॥ (Raag Bhaira-o Bhagat Namdev, GGS. 1163-14).
Those who do not meditate and vibrate on the Lord – I do not even want to see them. ||1||Pause||

ਜਿਨ ਕੈ ਭੀਤਰਿ ਹੈ ਅੰਤਰਾ ॥ ਜੈਸੇ ਪਸੁ ਤੈਸੇ ਓਇ ਨਰਾ ॥੨॥
Those whose inner beings are not in harmony with the Lord, Are nothing more than beasts. ||2||

– ਨਾਮਾ ਮਾਇਆ ਮੋਹਿਆ ਕਹੈ ਤਿਲੋਚਨੁ ਮੀਤ ॥ ਕਾਹੇ ਛੀਪਹੁ ਛਾਇਲੈ ਰਾਮ ਨ ਲਾਵਹੁ ਚੀਤੁ ॥੨੧੨॥ (Salok Bhagat Kabir, GGS. 1375-18).
Trilochan says, O Naam Dayv, Maya has enticed you, my friend. Why are you printing designs on these sheets, and not focusing your consciousness on the Lord? ||212||

ਨਾਮਾ ਕਹੈ ਤਿਲੋਚਨਾ ਮੁਖ ਤੇ ਰਾਮੁ ਸੰਮ੍ਹ੍ਹਾਲਿ ॥ ਹਾਥ ਪਾਉ ਕਰਿ ਕਾਮੁ ਸਭੁ ਚੀਤੁ ਨਿਰੰਜਨ ਨਾਲਿ ॥੨੧੩॥
Naam Dayv answers, O Trilochan, chant the Lord’s Name with your mouth. With your hands and feet, do all your work, but let your consciousness remain with the Immaculate Lord. ||213||

Bhagat Namdev on attaining his spiritual heights became a rebel in denouncing empty rituals of Hindus and Muslims in strongest possible language as given in his Bani:-

-ਹਿੰਦੂ ਅੰਨ੍ਹਾ ਤੁਰਕੂ ਕਾਣਾ ॥ ਦੁਹਾਂ ਤੇ ਗਿਆਨੀ ਸਿਆਣਾ ॥ (Raag Bilaaval Gond Bhagat Namdev, GGS. 875-2).
The Hindu is sightless; the Muslim has only one eye. The spiritual teacher is wiser than both of them.

ਹਿੰਦੂ ਪੂਜੈ ਦੇਹੁਰਾ ਮੁਸਲਮਾਣੁ ਮਸੀਤਿ ॥ ਨਾਮੇ ਸੋਈ ਸੇਵਿਆ ਜਹ ਦੇਹੁਰਾ ਨ ਮਸੀਤਿ ॥੪॥੩॥੭॥
The Hindu worships at the temple, the Muslim at the mosque. Naam Dayv serves that Lord, who is not limited to either the temple or the mosque. ||4||3||7||
………………………………………………………

Kirpal Singh

Wellington, New Zealand

kirpal2singh@yahoo.com

Spiritual Elevation of Bhagat Kabir Ji

Bhagat Kabir Ji was born in Uttar Pradesh (1398 -1494) in a Hindu family but was raised by a Muslim Weaver. He took weaving as his profession as well.Right from his childhood, Bhagat Ji was a devotee of God (Waheguru). Guru Arjan Dev Ji recognised Bhagat Ji’s spiritual awastha and wrote in Gurbani:-

ਕਬੀਰਿ ਧਿਆਇਓ ਏਕ ਰੰਗ ॥ (Raag Basant M. 5, GGS. 1192-12).
Kabeer meditated on the One Lord/Waheguru with love.

Out of respect for spiritual elevation of Kabir Ji, Guru Arjan Dev Ji incorporated his 297 Sabds and Ashtpadis; and 243 Saloks in 18 Raags in the Adi Granth Sahib.

Bhagat Kabir Ji shares considerable similarity with the spiritual Anubhav of Guru Nanak Sahib. Thus showing that both reached independently on the climax of Sat as narrated by Guru Nanak Dev Ji: –

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

– ਕਬੀਰ ਅਲਹ ਕੀ ਕਰਿ ਬੰਦਗੀ ਜਿਹ ਸਿਮਰਤ ਦੁਖੁ ਜਾਇ ॥ ਦਿਲ ਮਹਿ ਸਾਂਈ ਪਰਗਟੈ ਬੁਝੈ ਬਲੰਤੀ ਨਾਂਇ ॥੧੮੬॥ (Salok Bhagat Kabir, GGS. 1374-10).
Kabeer, worship the Lord Allah; meditating in remembrance on Him, troubles and pains depart. The Lord shall be revealed within your own heart, and the burning fire within shall be extinguished by His Name. ||186||

– ਕਬੀਰ ਮੇਰਾ ਮੁਝ ਮਹਿ ਕਿਛੁ ਨਹੀ ਜੋ ਕਿਛੁ ਹੈ ਸੋ ਤੇਰਾ ॥ ਤੇਰਾ ਤੁਝ ਕਉ ਸਉਪਤੇ ਕਿਆ ਲਾਗੈ ਮੇਰਾ ॥੨੦੩॥(Salok Kabir, GGS. 1375-9).
Kabeer, nothing is mine within myself. Whatever there is, is Yours, O Lord. If I surrender to You what is already Yours, what does it cost me? ||203||

ਕਬੀਰ ਤੂੰ ਤੂੰ ਕਰਤਾ ਤੂ ਹੂਆ ਮੁਝ ਮਹਿ ਰਹਾ ਨ ਹੂੰ ॥ ਜਬ ਆਪਾ ਪਰ ਕਾ ਮਿਟਿ ਗਇਆ ਜਤ ਦੇਖਉ ਤਤ ਤੂ ॥੨੦੪॥
Kabeer, repeating, “”You, You””, I have become like You. Nothing of me remains in myself. When the difference between myself and others is removed, then wherever I look, I see only You. ||204||

Kabir Ji was a spiritually elevated soul who was bold but a humble person without personal conceit (ego). He traces his Divine Elevation on account of his extreme humbleness and devotion to his Guru and God. Bhagat Kabir promotes the Bhagati of Waheguru who is present everywhere. According to Kabir Ji, to contemplate on Gur-Sabd leads to Naam Japna and that finally leads to merger in Waheguru:-

– ਰਮਈਆ ਜਪਹੁ ਪ੍ਰਾਣੀ ਅਨਤ ਜੀਵਣ ਬਾਣੀ ਇਨ ਬਿਧਿ ਭਵ ਸਾਗਰੁ ਤਰਣਾ ॥੨॥ (Sri Raag Bhagat Kabir, GGS. 92-2).
Meditate on the Lord, O mortal being, through the Word of His Bani; you shall be blessed with eternal life. In this way, shall you cross over the terrifying world-ocean. ||2||

– ਕਹੁ ਕਬੀਰ ਪਤਿ ਹਰਿ ਪਰਵਾਨੁ ॥ ਸਰਬ ਤਿਆਗਿ ਭਜੁ ਕੇਵਲ ਰਾਮੁ ॥੪॥੩॥ (Raag Gauri Bhagat Kabir, GGS. 324-4).
Says Kabeer, honor is that which is accepted by the Lord. Give up everything – meditate, vibrate upon the Lord alone. ||4||3||

– ਕਬੀਰ ਕੂਕਰੁ ਰਾਮ ਕੋ ਮੁਤੀਆ ਮੇਰੋ ਨਾਉ ॥ ਗਲੇ ਹਮਾਰੇ ਜੇਵਰੀ ਜਹ ਖਿੰਚੈ ਤਹ ਜਾਉ ॥੭੪॥ (Salok Bhagat Kabir, GGS. 1368-8).
Kabeer, I am the Lord’s dog; Moti is my name. There is a chain around my neck; wherever I am pulled, I go. ||74||

– ਕਬੀਰ ਕਾਰਨੁ ਸੋ ਭਇਓ ਜੋ ਕੀਨੋ ਕਰਤਾਰਿ ॥ ਤਿਸੁ ਬਿਨੁ ਦੂਸਰੁ ਕੋ ਨਹੀ ਏਕੈ ਸਿਰਜਨਹਾਰੁ ॥੧੩੩॥(Salok Bhagat Kabir, GGS. 1371-11).
Kabeer, the Creator does whatever He pleases. There is none other than Him; He alone is the Creator of all. ||133||

– ਕਬੀਰ ਸੁਪਨੈ ਹੂ ਬਰੜਾਇ ਕੈ ਜਿਹ ਮੁਖਿ ਨਿਕਸੈ ਰਾਮੁ ॥ ਤਾ ਕੇ ਪਗ ਕੀ ਪਾਨਹੀ ਮੇਰੇ ਤਨ ਕੋ ਚਾਮੁ ॥੬੩॥ Salok Bhagat Kabir, GGS. 1367-15).
Kabeer, if someone utters the Name of the Lord even in dreams, I would make my skin into shoes for his feet. ||63||

– ਹਰਿ ਹੈ ਖਾਂਡੁ ਰੇਤੁ ਮਹਿ ਬਿਖਰੀ ਹਾਥੀ ਚੁਨੀ ਨ ਜਾਇ ॥ ਕਹਿ ਕਬੀਰ ਗੁਰਿ ਭਲੀ ਬੁਝਾਈ ਕੀਟੀ ਹੋਇ ਕੈ ਖਾਇ ॥੨੩੮॥ (Salok Bhagat Kabir, GGS. 1377-8).
The Lord is like sugar, scattered in the sand; the elephant cannot pick it up. Says Kabeer, the Guru has given me this sublime understanding: become an ant, and feed on it. ||238||

– ਹਰਿ ਜਨੁ ਐਸਾ ਚਾਹੀਐ ਜੈਸਾ ਹਰਿ ਹੀ ਹੋਇ ॥੧੪੯॥ (Salok Bhagat Kabir, GGS. 1372-9).
The humble servant of the Lord should be just like the Lord. ||149||

Kabir Ji promoted Simran of Waheguru and a company of spiritually elevated persons as a mean to attract happiness and salvation. One can unite with Waheguru through Waheguru naam while an anubhavi Guru is a definite guide on path to Waheguru realization:-

– ਕਬੀਰ ਮੇਰੀ ਸਿਮਰਨੀ ਰਸਨਾ ਊਪਰਿ ਰਾਮੁ ॥ਆਦਿ ਜੁਗਾਦੀ ਸਗਲ ਭਗਤ ਤਾ ਕੋ ਸੁਖੁ ਬਿਸ੍ਰਾਮੁ ॥੧॥ (Salok Bhagat Kabir, GGS. 1364-11).
Kabeer my rosary is my tongue upon which the Lord’s Name is strung. From the very beginning, and throughout the ages, all the devotees abide in tranquil peace. ||1||

– ਕਬੀਰ ਹਰਿ ਕਾ ਸਿਮਰਨੁ ਜੋ ਕਰੈ ਸੋ ਸੁਖੀਆ ਸੰਸਾਰਿ ॥ ਇਤ ਉਤ ਕਤਹਿ ਨ ਡੋਲਈ ਜਿਸ ਰਾਖੈ ਸਿਰਜਨਹਾਰ ॥੨੦੬॥ (Salok Bhagat Kabir, GGS. 1375-12).
Kabeer, whoever meditates in remembrance on the Lord, he alone is happy in this world. One who is protected and saved by the Creator Lord, shall never waver, here or hereafter. ||206||

– ਕਬੀਰ ਏਕ ਘੜੀ ਆਧੀ ਘਰੀ ਆਧੀ ਹੂੰ ਤੇ ਆਧ ॥ ਭਗਤਨ ਸੇਤੀ ਗੋਸਟੇ ਜੋ ਕੀਨੇ ਸੋ ਲਾਭ ॥੨੩੨॥ (Salok Bhagat Kabir, GGS. 1377-2).
Kabeer, whether is is for an hour, half an hour, or half of that, Whatever it is, it is worthwhile to speak with the Holy. ||232||

– ਅਲਹ ਰਾਮ ਜੀਵਉ ਤੇਰੇ ਨਾਈ ॥ ਤੂ ਕਰਿ ਮਿਹਰਾਮਤਿ ਸਾਈ ॥੧॥ ਰਹਾਉ ॥ (Raag Parbhati Bhagat Kabir, 1349-12).
O Allah, O Raam, I live by Your Name. Please show mercy to me, O Master. ||1||Pause||

– ਕਹਤੁ ਕਬੀਰੁ ਸੁਨਹੁ ਨਰ ਨਰਵੈ ਪਰਹੁ ਏਕ ਕੀ ਸਰਨਾ ॥ ਕੇਵਲ ਨਾਮੁ ਜਪਹੁ ਰੇ ਪ੍ਰਾਨੀ ਤਬ ਹੀ ਨਿਹਚੈ ਤਰਨਾ ॥੬॥੨॥ (Raag Parbhati Bhagat Kabir, GGS. 1349-17).
Says Kabeer, listen, O men and women: seek the Sanctuary of the One. Chant the Naam, the Name of the Lord, O mortals, and you shall surely be carried across. ||6||2||

Kabir Ji was votary of equality among human-beings and he denounced discrimination on caste and creed:-

– ਅਵਲਿ ਅਲਹ ਨੂਰੁ ਉਪਾਇਆ ਕੁਦਰਤਿ ਕੇ ਸਭ ਬੰਦੇ ॥ ਏਕ ਨੂਰ ਤੇ ਸਭੁ ਜਗੁ ਉਪਜਿਆ ਕਉਨ ਭਲੇ ਕੋ ਮੰਦੇ ॥੧॥ (Raag Parbhati Bhagat Kabir, GGS. 1349-19).
First, Allah created the Light; then, by His Creative Power, He made all mortal beings.From the One Light, the entire universe welled up. So who is good, and who is bad? ||1||

– ਕਬੀਰ ਮੇਰੀ ਜਾਤਿ ਕਉ ਸਭੁ ਕੋ ਹਸਨੇਹਾਰੁ ॥ ਬਲਿਹਾਰੀ ਇਸ ਜਾਤਿ ਕਉ ਜਿਹ ਜਪਿਓ ਸਿਰਜਨਹਾਰੁ ॥੨॥ (Salok Bhagat Kabir, GGS. 1364-12).
Kabeer, everyone laughs at my social class. I am a sacrifice to this social class, in which I chant and meditate on the Creator. ||2||

Kabir Ji describes the ever exhaustive expanse of Waheguru who is the doer of every event and can be comprehended by being humble without any personal conceit/ego:-

– ਕਬੀਰ ਸਾਤ ਸਮੁੰਦਹਿ ਮਸੁ ਕਰਉ ਕਲਮ ਕਰਉ ਬਨਰਾਇ ॥ ਬਸੁਧਾ ਕਾਗਦੁ ਜਉ ਕਰਉ ਹਰਿ ਜਸੁ ਲਿਖਨੁ ਨ ਜਾਇ ॥੮੧॥ (Salok Bhagat Kabir, GGS. 1368-15).
Kabeer, if I could change the seven seas into ink and make all the vegetation my pen, And the earth my paper, even then, I could not write the Praises of the Lord. ||81||

-ਕਬੀਰ ਜਾਤਿ ਜੁਲਾਹਾ ਕਿਆ ਕਰੈ ਹਿਰਦੈ ਬਸੇ ਗੁਪਾਲ ॥ ਕਬੀਰ ਰਮਈਆ ਕੰਠਿ ਮਿਲੁ ਚੂਕਹਿ ਸਰਬ ਜੰਜਾਲ ॥੮੨॥ (Salok Bhagat Kabir, GGS. 1368-16).
Kabeer, what can my lowly status as a weaver do to me? The Lord dwells in my heart. Kabeer, the Lord hugs me close in His Embrace; I have forsaken all my entanglements. ||82||

– ਕਬੀਰ ਨਾ ਹਮ ਕੀਆ ਨ ਕਰਹਿਗੇ ਨਾ ਕਰਿ ਸਕੈ ਸਰੀਰੁ ॥ ਕਿਆ ਜਾਨਉ ਕਿਛੁ ਹਰਿ ਕੀਆ ਭਇਓ ਕਬੀਰੁ ਕਬੀਰੁ ॥੬੨॥ (Salok Bhagat Kabir, GGS. 1367-14).
Kabeer, I have not done anything; I shall not do anything; my body cannot do anything. I do not know what the Lord has done, but the call has gone out: “”Kabeer, Kabeer.””||62||

– ਕਬੀਰ ਮਾਟੀ ਕੇ ਹਮ ਪੂਤਰੇ ਮਾਨਸੁ ਰਾਖਿਓ‍ੁ ਨਾਉ ॥ ਚਾਰਿ ਦਿਵਸ ਕੇ ਪਾਹੁਨੇ ਬਡ ਬਡ ਰੂੰਧਹਿ ਠਾਉ ॥੬੪॥(Salok Bhagat Kabir, GGS. 1367-16).
Kabeer, we are puppets of clay, but we take the name of mankind. We are guests here for only a few days, but we take up so much space. ||64||

Kabir shows respects for those individuals and their families who are engrossed in Waheguru’s name:-

– ਕਬੀਰ ਸਦ਼ਈ ਮੁਖੁ ਧੰਨਿ ਹੈ ਜਾ ਮੁਖਿ ਕਹੀਐ ਰਾਮੁ ॥ ਦੇਹੀ ਕਿਸ ਕੀ ਬਾਪੁਰੀ ਪਵਿਤ੍ਰੁ ਹੋਇਗੋ ਗ੍ਰਾਮੁ ॥੧੧੦॥ (Salok Kabir, GGS. 1370-6)
Kabeer, blessed is that mouth, which utters the Lord’s Name. It purifies the body, and the whole village as well. ||110||

– ਕਬੀਰ ਸੋਈ ਕੁਲ ਭਲੀ ਜਾ ਕੁਲ ਹਰਿ ਕੋ ਦਾਸੁ ॥ ਜਿਹ ਕੁਲ ਦਾਸੁ ਨ ਊਪਜੈ ਸੋ ਕੁਲ ਢਾਕੁ ਪਲਾਸੁ ॥੧੧੧॥ (Salok Bhagat Kabir, GGS. 1370-7).
Kabeer, that family is good, in which the Lord’s slave is born. But that family in which the Lord’s slave is not born is as useless as weeds. ||111||

Kabir Ji valued time spent in pursuing good deeds against any degree of slackness on one’s part:-

ਕਬੀਰ ਕਾਲਿ ਕਰੰਤਾ ਅਬਹਿ ਕਰੁ ਅਬ ਕਰਤਾ ਸੁਇ ਤਾਲ ॥ (Salok Bhagat Kabir, GGS. 1371-16).
Kabeer, that which you have to do tomorrow – do it today instead; and that which you have to do now – do it immediately!

ਪਾਛੈ ਕਛੂ ਨ ਹੋਇਗਾ ਜਉ ਸਿਰ ਪਰਿ ਆਵੈ ਕਾਲੁ ॥੧੩੮॥
Later on, you will not be able to do anything, when death hangs over your head. ||138||

Kabir Ji promoted gaining the wealth of spiritual wisdom to acquire a sense of forgiveness against becoming greedy for worldly possessions:-

– ਕਬੀਰਾ ਜਹਾ ਗਿਆਨੁ ਤਹ ਧਰਮੁ ਹੈ ਜਹਾ ਝੂਠੁ ਤਹ ਪਾਪੁ ॥ (Salok Bhagat Kabir, GGS. 1372-15)
Kabeer, where there is spiritual wisdom, there is righteousness and Dharma. Where there is falsehood, there is sin.

ਜਹਾ ਲੋਭੁ ਤਹ ਕਾਲੁ ਹੈ ਜਹਾ ਖਿਮਾ ਤਹ ਆਪਿ ॥੧੫੫॥
Where there is greed, there is death. Where there is forgiveness, there is God Himself. ||155||

Kabir Ji does a great service in dispeling our doubt about contemplation on a common term ‘Raam’ by clearly providing a distinction between the ONE who is everywhere against the one who is just by himself:-

– ਕਬੀਰ ਰਾਮ ਕਹਨ ਮਹਿ ਭੇਦੁ ਹੈ ਤਾ ਮਹਿ ਏਕੁ ਬਿਚਾਰੁ ॥ ਸੋਈ ਰਾਮੁ ਸਭੈ ਕਹਹਿ ਸੋਈ ਕਉਤਕਹਾਰ ॥੧੯੦॥ (Salok Kabir, GGS. 1374-14).
Kabeer, it does make a difference, how you chant the Lord’s Name, ‘Raam’. This is something to consider. Everyone uses the same word for the son of Dashrath and the Wondrous Lord. ||190||

ਕਬੀਰ ਰਾਮੈ ਰਾਮ ਕਹੁ ਕਹਿਬੇ ਮਾਹਿ ਬਿਬੇਕ ॥ ਏਕੁ ਅਨੇਕਹਿ ਮਿਲਿ ਗਇਆ ਏਕ ਸਮਾਨਾ ਏਕ ॥੧੯੧॥
Kabeer, use the word ‘Raam’, only to speak of the All-pervading Lord. You must make that distinction. One ‘Raam’ is pervading everywhere, while the other is contained only in himself. ||191||

I personally like the following advice of Kabir Ji:-

– ਕਬੀਰ ਤਰਵਰ ਰੂਪੀ ਰਾਮੁ ਹੈ ਫਲ ਰੂਪੀ ਬੈਰਾਗੁ ॥ ਛਾਇਆ ਰੂਪੀ ਸਾਧੁ ਹੈ ਜਿਨਿ ਤਜਿਆ ਬਾਦੁ ਬਿਬਾਦੁ ॥੨੨੮॥ (Salok Bhagat Kabir, GGS. 1376-16).
Kabeer, the Lord is the tree, and disillusionment with the world is the fruit.The Holy man, who has abandoned useless arguments, is the shade of the tree. ||228||

Kirpal Singh
Wellington, New Zealand

kirpal2singh@yahoo.com

Trisna: Fire of Desire for Maya

Guru Nanak Sahib defines Trisna as an emotional condition in one’s life that is produced while enticing desires for Maya. Once trapped by Trisna, one cannot see the reality:-

– ਤ੍ਰਿਸਨਾ ਮਾਇਆ ਮੋਹਣੀ ਸੁਤ ਬੰਧਪ ਘਰ ਨਾਰਿ ॥ (Sri Raag M.1, GGS. 61-9).
The enticing desire for Maya leads people to become emotionally attached to their children, relatives, households and spouses.

– ਤ੍ਰਿਸਨਾ ਰਾਚਿ ਤਤੁ ਨਹੀ ਬੀਨਾ ॥੩॥ (Raag Gauri M. 1, GGS. 225-18).
Trapped by desire, they cannot see reality. ||3||

Guru Angad Dev Ji adds that the whole world is deceived by Trisna of Maya and the only rescue is by contemplating on Gurmat Sabd:-

– ਸਭੁ ਜਗੁ ਠਗਿਓ ਠਗਿ ਆਈਐ ਜਾਈਐ ॥ ਤਨ ਮਹਿ ਤ੍ਰਿਸਨਾ ਅਗਿ ਸਬਦਿ ਬੁਝਾਈਐ ॥੧੯॥ (Raag Maajh M. 2, GGS. 147-9).
The whole world is deceived by deception, coming and going in reincarnation. Within the body is the fire of desire; through the Word of the Shabad, it is quenched. ||19||

Guru Amar Das Ji characterizes Trisna as a terrible mental disease caused by the desire of Maya, which makes us to forget about death and Naam. He further adds that the disease of Trisna cuts across all ages of human-beings and it results in ‘Duality’. However, It can be erased by becoming a Gurmukh on contemplating on Gurbani, which helps one to lose self conceit (EGO) leading to ‘Liv and Sehaj Avastha’:-

– ਏਹ ਤਿਸਨਾ ਵਡਾ ਰੋਗੁ ਲਗਾ ਮਰਣੁ ਮਨਹੁ ਵਿਸਾਰਿਆ ॥ ਵੇਦਾ ਮਹਿ ਨਾਮੁ ਉਤਮੁ ਸੋ ਸੁਣਹਿ ਨਾਹੀ ਫਿਰਹਿ ਜਿਉ ਬੇਤਾਲਿਆ ॥ (Raag Raamkali M. 3, GGS. 919-14).
They contract this terrible disease of desire, and in their minds, they forget about dying. In the Vedas, the ultimate objective is the Naam, the Name of the Lord; but they do not hear this, and they wander around like demons.

– ਕਿਆ ਗਭਰੂ ਕਿਆ ਬਿਰਧਿ ਹੈ ਮਨਮੁਖ ਤ੍ਰਿਸਨਾ ਭੁਖ ਨ ਜਾਇ ॥ ਗੁਰਮੁਖਿ ਸਬਦੇ ਰਤਿਆ ਸੀਤਲੁ ਹੋਏ ਆਪੁ ਗਵਾਇ ॥ (Raag Sorath M. 3, GGS. 649-18).
Whether he is young or old, the self-willed manmukh cannot escape hunger and thirst. The Gurmukhs are imbued with the Word of the Shabad; they are at peace, having lost their self-conceit.

ਅੰਦਰੁ ਤ੍ਰਿਪਤਿ ਸੰਤੋਖਿਆ ਫਿਰਿ ਭੁਖ ਨ ਲਗੈ ਆਇ ॥
They are satisfied and satiated within; they never feel hungry again.

– ਇਹੁ ਜਗਤੁ ਮਿਟੀ ਕਾ ਪੁਤਲਾ ਜੋਗੀ ਇਸੁ ਮਹਿ ਰੋਗੁ ਵਡਾ ਤ੍ਰਿਸਨਾ ਮਾਇਆ ॥ (Raag Raamkali M. 3, GGS. 909-2).
This world is a puppet of clay, Yogi; the terrible disease, the desire for Maya is in it.

ਅਨੇਕ ਜਤਨ ਭੇਖ ਕਰੇ ਜੋਗੀ ਰੋਗੁ ਨ ਜਾਇ ਗਵਾਇਆ ॥੯॥
By taking all sorts of efforts, and wearing religious robes, Yogi, this disease cannot be cured. ||9||

ਹਰਿ ਕਾ ਨਾਮੁ ਅਉਖਧੁ ਹੈ ਜੋਗੀ ਜਿਸ ਨੋ ਮੰਨਿ ਵਸਾਏ ॥ ਗੁਰਮੁਖਿ ਹੋਵੈ ਸੋਈ ਬੂਝੈ ਜੋਗ ਜੁਗਤਿ ਸੋ ਪਾਏ ॥੧੦॥
The Name of the Lord is the medicine, Yogi; the Lord enshrines it in the mind.

– ਏਹ ਮਾਇਆ ਜਿਤੁ ਹਰਿ ਵਿਸਰੈ ਮੋਹੁ ਉਪਜੈ ਭਾਉ ਦੂਜਾ ਲਾਇਆ ॥ (Raag Raamkali M. 3, GGS. 921-4).
This is Maya, by which the Lord is forgotten; emotional attachment and love of duality well up.

ਕਹੈ ਨਾਨਕੁ ਗੁਰ ਪਰਸਾਦੀ ਜਿਨਾ ਲਿਵ ਲਾਗੀ ਤਿਨੀ ਵਿਚੇ ਮਾਇਆ ਪਾਇਆ ॥੨੯॥
Says Nanak, by Guru’s Grace, those who enshrine love for the Lord find Him, in the midst of Maya. ||29||

Guru Arjan Dev Ji Cautions the kings an landlords about their burning entanglement with Trisna of Maya. In the end only Divine Union can help:-

ਭੂਮੀਆ ਭੂਮਿ ਊਪਰਿ ਨਿਤ ਲੁਝੈ ॥ ਛੋਡਿ ਚਲੈ ਤ੍ਰਿਸਨਾ ਨਹੀ ਬੁਝੈ ॥੨॥ (Raag Gauri M. 5, GGS, 188-14).
The landlord fights over his land each day. He shall have to leave it in the end, and yet his desire is still not satisfied. ||2||

ਕਹੁ ਨਾਨਕ ਇਹੁ ਤਤੁ ਬੀਚਾਰਾ ॥ ਬਿਨੁ ਹਰਿ ਭਜਨ ਨਾਹੀ ਛੁਟਕਾਰਾ ॥੩॥੪੪॥੧੧੩॥
Says Nanak, this is the essence of Truth: His Love brings eternal peace;

– ਵਡੇ ਵਡੇ ਰਾਜਨ ਅਰੁ ਭੂਮਨ ਤਾ ਕੀ ਤ੍ਰਿਸਨ ਨ ਬੂਝੀ ॥ ਲਪਟਿ ਰਹੇ ਮਾਇਆ ਰੰਗ ਮਾਤੇ ਲੋਚਨ ਕਛੂ ਨ ਸੂਝੀ ॥੧॥ (Raag Dhanaasree M. 5, GGS. 672-3).
The desires of the greatest of the great kings and landlords cannot be satisfied. They remain engrossed in Maya, intoxicated with the pleasures of their wealth; their eyes see nothing else at all. ||1||

ਬਿਖਿਆ ਮਹਿ ਕਿਨ ਹੀ ਤ੍ਰਿਪਤਿ ਨ ਪਾਈ ॥ ਜਿਉ ਪਾਵਕੁ ਈਧਨਿ ਨਹੀ ਧ੍ਰਾਪੈ ਬਿਨੁ ਹਰਿ ਕਹਾ ਅਘਾਈ ॥ ਰਹਾਉ ॥
No one has ever found satisfaction in sin and corruption. The flame is not satisfied by more fuel; how can one be satisfied without the Lord? ||Pause||

ਦਿਨੁ ਦਿਨੁ ਕਰਤ ਭੋਜਨ ਬਹੁ ਬਿੰਜਨ ਤਾ ਕੀ ਮਿਟੈ ਨ ਭੂਖਾ ॥ ਉਦਮੁ ਕਰੈ ਸੁਆਨ ਕੀ ਨਿਆਈ ਚਾਰੇ ਕੁੰਟਾ ਘੋਖਾ ॥੨॥
Day after day, he eats his meals with many different foods, but his hunger is not eradicated. He runs around like a dog, searching in the four directions. ||2||

ਕਾਮਵੰਤ ਕਾਮੀ ਬਹੁ ਨਾਰੀ ਪਰ ਗ੍ਰਿਹ ਜੋਹ ਨ ਚੂਕੈ ॥ ਦਿਨ ਪ੍ਰਤਿ ਕਰੈ ਕਰੈ ਪਛੁਤਾਪੈ ਸੋਗ ਲੋਭ ਮਹਿ ਸੂਕੈ ॥੩॥
The lustful, lecherous man desires many women, and he never stops peeking into the homes of others. Day after day, he commits adultery again and again, and then he regrets his actions; he wastes away in misery and greed. ||3||

ਹਰਿ ਹਰਿ ਨਾਮੁ ਅਪਾਰ ਅਮੋਲਾ ਅੰਮ੍ਰਿਤੁ ਏਕੁ ਨਿਧਾਨਾ ॥ ਸੂਖੁ ਸਹਜੁ ਆਨੰਦੁ ਸੰਤਨ ਕੈ ਨਾਨਕ ਗੁਰ ਤੇ ਜਾਨਾ ॥੪॥੬॥
The Name of the Lord, Har, Har, is incomparable and priceless; it is the treasure of Ambrosial Nectar. The Saints abide in peace, poise and bliss; O Nanak, through the Guru, this is known. ||4||6||

Kabir Ji says that the thirst for Trisna produces hunger for all kinds of doubts about Waheguru:-

– ਤ੍ਰਿਸਨਾ ਤ੍ਰਿਖਾ ਭੂਖ ਭ੍ਰਮਿ ਲਾਗੀ ਹਿਰਦੈ ਨਾਹਿ ਬੀਚਾਰਿਓ ਰੇ ॥ (Raag Gauri Bhagat Kabir, GGS. 335-15).
The thirst of desire and the hunger of doubt afflict you; you do not contemplate the Lord in your heart.

Guru Arjan Dev Ji teaches us that by taking human form gives us a chance to meet with Waheguru (i. e. the “Gobind Millan” is the goal of life). Guru Ji stresses that there is no gain in squandering the life in loving pursuits of Maya.Guru Ji further tells that nothing else will work in achieving the goal of life except the contemplation on Naam. :-

– 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.

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||

ਸਰੰਜਾਮਿ ਲਾਗੁ ਭਵਜਲ ਤਰਨ ਕੈ ॥ ਜਨਮੁ ਬ੍ਰਿਥਾ ਜਾਤ ਰੰਗਿ ਮਾਇਆ ਕੈ ॥੧॥ ਰਹਾਉ ॥
Make every effort to cross over this terrifying world-ocean. You are squandering this life uselessly in the love of Maya. ||1||Pause||

– ਲਾਖ ਕੋਟਿ ਬਿਖਿਆ ਕੇ ਬਿੰਜਨ ਤਾ ਮਹਿ ਤ੍ਰਿਸਨ ਨ ਬੂਝੀ ॥ ਸਿਮਰਤ ਨਾਮੁ ਕੋਟਿ ਉਜੀਆਰਾ ਬਸਤੁ ਅਗੋਚਰ ਸੂਝੀ ॥੩॥ (Raag Goojree M. 5, GGS. 497-5).
Through corruption, one may obtain thousands and millions of enjoyments, but even so, his desires are not satisfied through them. Remembering the Naam, the Name of the Lord, millions of lights appear, and the incomprehensible is understood. ||3||

Guru Teg Bahadur Ji characterises Trishna as a bondage that leads one in to delusion causing loss of ‘Spiritual Wisdom’ which derives him/her away from Waheguru. Only Virle overcome this menace and draw closer to Waheguru:-

– ਪੂਤ ਮੀਤ ਮਾਇਆ ਮਮਤਾ ਸਿਉ ਇਹ ਬਿਧਿ ਆਪੁ ਬੰਧਾਵੈ ॥ ਮ੍ਰਿਗ ਤ੍ਰਿਸਨਾ ਜਿਉ ਝੂਠੋ ਇਹੁ ਜਗ ਦੇਖਿ ਤਾਸਿ ਉਠਿ ਧਾਵੈ ॥੧॥ (Raag Gauri M. 9, GGS. 219-9).
In this way, they bind themselves to children, friends, Maya and possessiveness.Like the deer’s delusion, this world is false; and yet, beholding it, they chase after it. ||1||

ਭੁਗਤਿ ਮੁਕਤਿ ਕਾ ਕਾਰਨੁ ਸੁਆਮੀ ਮੂੜ ਤਾਹਿ ਬਿਸਰਾਵੈ ॥ ਜਨ ਨਾਨਕ ਕੋਟਨ ਮੈ ਕੋਊ ਭਜਨੁ ਰਾਮ ਕੋ ਪਾਵੈ ॥੨॥੩॥
Our Lord and Master is the source of pleasures and liberation; and yet, the fool forgets Him. O servant Nanak, among millions, there is scarcely anyone who attains the Lord’s meditation. ||2||3||
…….
ਸਾਧੋ ਇਹੁ ਮਨੁ ਗਹਿਓ ਨ ਜਾਈ ॥ ਚੰਚਲ ਤ੍ਰਿਸਨਾ ਸੰਗਿ ਬਸਤੁ ਹੈ ਯਾ ਤੇ ਥਿਰੁ ਨ ਰਹਾਈ ॥੧॥ ਰਹਾਉ ॥ (Raag Gauri M. 9, GGS. 219-11).
Holy Saadhus: this mind cannot be restrained. Fickle desires dwell with it, and so it cannot remain steady. ||1||Pause||

ਕਠਨ ਕਰੋਧ ਘਟ ਹੀ ਕੇ ਭੀਤਰਿ ਜਿਹ ਸੁਧਿ ਸਭ ਬਿਸਰਾਈ ॥ ਰਤਨੁ ਗਿਆਨੁ ਸਭ ਕੋ ਹਿਰਿ ਲੀਨਾ ਤਾ ਸਿਉ ਕਛੁ ਨ ਬਸਾਈ ॥੧॥
The heart is filled with anger and violence, which cause all sense to be forgotten. The jewel of spiritual wisdom has been taken away from everyone; nothing can withstand it. ||1||

The Various Sikh Gurus are unanimous that an Absence of Trisna draws one closer to Divinity:-

1. ਤ੍ਰਿਸਨਾ ਅਰੁ ਮਾਇਆ ਭ੍ਰਮੁ ਚੂਕਾ ਚਿਤਵਤ ਆਤਮ ਰਾਮਾ ॥੩॥ (Raag Kaydaaraa: Bhagat Kabir, GGS. 1123-5).
Thirst and desire for Maya and doubt depart, remembering the Lord, the Supreme Soul. ||3||

2. ਤ੍ਰਿਸਨਾ ਥਕੀ ਨਾਨਕਾ ਜਾ ਮਨੁ ਰਤਾ ਨਾਇ ॥ (Raag Maaroo M. 1, 1091-9).
Desire is exhausted, O Nanak, only when the mind is imbued with the Name.

3. . ਤ੍ਰਿਸਨਾ ਮੂਲਿ ਨ ਹੋਵਈ ਨਾਮੁ ਵਸੈ ਮਨਿ ਆਇ ॥ (Raag Sarang M. 3, GGS. 1250-2).
There is no thirst or desire at all, when the Naam comes to dwell in the mind.

4. ਤ੍ਰਿਸਨਾ ਅਗਨਿ ਬੁਝੀ ਸਾਂਤਿ ਪਾਈ ਹਰਿ ਨਿਰਮਲ ਨਿਰਮਲ ਗੁਨ ਗਾਇਬਾ ॥੨॥ (Raag Jaitsri M. 4, GGS. 697-11).
The fire of desire within them is quenched, and they find peace; they sing the Glorious Praises of the Immaculate Lord. ||2||

5. ਤ੍ਰਿਸਨਾ ਬੁਝੀ ਪੂਰਨ ਸਭ ਆਸਾ ਚੂਕੇ ਸੋਗ ਸੰਤਾਪ ॥ (Raag Sarang M. 5, GGS. 1223-15).
My thirst is quenched, and my hopes have all been fulfilled; my sorrows and sufferings are over.

6. ਤ੍ਰਿਸਨਾ ਸਕਲ ਬਿਨਾਸੀ ਮਨ ਤੇ ਨਿਜ ਸੁਖ ਮਾਹਿ ਸਮਾਇਆ ॥੨॥ (Raag Basant M. 9, GGS. 1186-16).
My mind was rid of all its desires, and I was absorbed in the peace of my own inner being. ||2||

The Gurmat way out in getting rid of Trisna as suggested by Guru Nanak Sahib and Guru Arjan Dev Ji is: 1. Contemplation on Gur-Sabd; and 2. Naam Japna as given below:-

1. ਤ੍ਰਿਸਨਾ ਅਗਨਿ ਸਬਦਿ ਬੁਝਾਏ ॥ (Raag Gauri Guaarayree M. 1, GGS. 222-14).
The fire of desire is quenched by the Word of the Shabad.

2. ਤ੍ਰਿਸਨਾ ਰਾਚਿ ਨ ਪਰ ਘਰਿ ਜਾਵਾ ਤ੍ਰਿਸਨਾ ਨਾਮਿ ਬੁਝਾਈ ॥ (Raag Sorath M. 1, GGS. 634-8).
I do not enter the houses of strangers, engrossed in desire. The Naam, the Name of the Lord, has satisfied my desires.

3. ਤ੍ਰਿਸਨਾ ਬੁਝੈ ਹਰਿ ਕੈ ਨਾਮਿ ॥ (Raag Dhanaasree M. 5, GGS. 682-19).
Desire is quenched, through the Lord’s Name.

Above all the fire of Trisna is quenched by the grace/nadr/kirpa of Waheguru when one draws closer to sanctuary of Waheguru.

ਤ੍ਰਿਸਨਾ ਅਗਨਿ ਪ੍ਰਭਿ ਆਪਿ ਬੁਝਾਈ ॥ ਨਾਨਕ ਉਧਰੇ ਪ੍ਰਭ ਸਰਣਾਈ ॥੫॥੧॥੫੫॥ (Raag Dhanaasree M. 5, GGS. 684-3).
God Himself quenches the fires of desire. O Nanak, in God’s Sanctuary, one is saved. ||5||1||55||

___________________________________________________________________________________________

Kirpal Singh

Wellington, New Zealand
kirpal2singh@yahoo.com

Sheikh Farid Ji: His Devotion and Love for Waheguru

Farid Ji was a Muslim Sufi Darvesh (1173-1268; age 96 years.) born in Multan, Punjab (now in Pakistan).There are four Sabds (in Raag Suhi and Sorath) and 130 Saloks (including some supporting Sabds in M.1, M.3 & 5) credited to Farid Ji in the Guru Granth Sahib. According to Dharam Parchar Committee of SGPC, Amritsar, Guru Nanak Sahib went of Pak Patan to meet Sheikh Ibrahim Farid who was the follower of Sheikh Baba Farid Ji and from whom Guru Ji collected the Bani of Sheikh Baba Farid Ji. Later Guru Arjan Dev Ji entered this Bani in the Adi Granth Sahib.

Farid was proficient in Farsi, Arabic and Multani Punjabi languages. Farid Ji was a humble man full of total devotion of Waheguru and a votary for love and patience. He saw Waheguru in His Creation and found Him as the sweetest among all the sweet substances:-

– ਫਰੀਦਾ ਖਾਲਕੁ ਖਲਕ ਮਹਿ ਖਲਕ ਵਸੈ ਰਬ ਮਾਹਿ ॥ ਮੰਦਾ ਕਿਸ ਨੋ ਆਖੀਐ ਜਾਂ ਤਿਸੁ ਬਿਨੁ ਕੋਈ ਨਾਹਿ ॥੭੫॥Salok Baba Sheikh Farid, GGS. 1381-17).
Fareed, the Creator is in the Creation, and the Creation abides in God. Whom can we call bad? There is none without Him. ||75||

– ਫਰੀਦਾ ਸਕਰ ਖੰਡੁ ਨਿਵਾਤ ਗੁੜੁ ਮਾਖਿਓ‍ੁ ਮਾਂਝਾ ਦੁਧੁ ॥ ਸਭੇ ਵਸਤੂ ਮਿਠੀਆਂ ਰਬ ਨ ਪੁਜਨਿ ਤੁਧੁ ॥੨੭॥ Salok Baba Sheikh Farid, GGS. 1379-6).
Fareed: sugar cane, candy, sugar, molasses, honey and buffalo’s mil – all these things are sweet, but they are not equal to You. ||27||

– ਫਰੀਦਾ ਸਾਹਿਬ ਦੀ ਕਰਿ ਚਾਕਰੀ ਦਿਲ ਦੀ ਲਾਹਿ ਭਰਾਂਦਿ ॥ ਦਰਵੇਸਾਂ ਨੋ ਲੋੜੀਐ ਰੁਖਾਂ ਦੀ ਜੀਰਾਂਦਿ ॥੬੦॥
(Salok Baba Sheikh Farid, GGS. 1381-2).
Fareed, work for your Lord and Master; dispel the doubts of your heart. The dervishes, the humble devotees, have the patient endurance of trees. ||60||

ਫਰੀਦਾ ਕਾਲੇ ਮੈਡੇ ਕਪੜੇ ਕਾਲਾ ਮੈਡਾ ਵੇਸੁ ॥ ਗੁਨਹੀ ਭਰਿਆ ਮੈ ਫਿਰਾ ਲੋਕੁ ਕਹੈ ਦਰਵੇਸੁ ॥੬੧॥
Fareed, my clothes are black, and my outfit is black. I wander around full of sins, and yet people call me a dervish – a holy man. ||61||

Farid Ji in his humbleness puts all his hopes only in Waheguru and that too through meditation and Ardas:-

ਧਿਗੁ ਤਿਨ੍ਹ੍ਹਾ ਦਾ ਜੀਵਿਆ ਜਿਨਾ ਵਿਡਾਣੀ ਆਸ ॥੨੧॥ (Salok Baba Sheikh Farid, GGS. 1379-1).
Cursed are the lives of those who place their hopes in others. ||21||

– ਦਿਲਹੁ ਮੁਹਬਤਿ ਜਿੰਨ੍ਹ੍ਹ ਸੇਈ ਸਚਿਆ ॥ ਜਿਨ੍ਹ੍ਹ ਮਨਿ ਹੋਰੁ ਮੁਖਿ ਹੋਰੁ ਸਿ ਕਾਂਢੇ ਕਚਿਆ ॥੧॥ (Raag Asa Baba Sheikh Farid, GGS. 488-8).
They alone are true, whose love for God is deep and heart-felt. Those who have one thing in their heart, and something else in their mouth, are judged to be false. ||1||

ਰਤੇ ਇਸਕ ਖੁਦਾਇ ਰੰਗਿ ਦੀਦਾਰ ਕੇ ॥ ਵਿਸਰਿਆ ਜਿਨ੍ਹ੍ਹ ਨਾਮੁ ਤੇ ਭੁਇ ਭਾਰੁ ਥੀਏ ॥੧॥ ਰਹਾਉ ॥
Those who are imbued with love for the Lord, are delighted by His Vision. Those who forget the Naam, the Name of the Lord, are a burden on the earth. ||1||Pause||

ਆਪਿ ਲੀਏ ਲੜਿ ਲਾਇ ਦਰਿ ਦਰਵੇਸ ਸੇ ॥ ਤਿਨ ਧੰਨੁ ਜਣੇਦੀ ਮਾਉ ਆਏ ਸਫਲੁ ਸੇ ॥੨॥
Those whom the Lord attaches to the hem of His robe, are the true dervishes at His Door. Blessed are the mothers who gave birth to them, and fruitful is their coming into the world. ||2||

ਪਰਵਦਗਾਰ ਅਪਾਰ ਅਗਮ ਬੇਅੰਤ ਤੂ ॥ ਜਿਨਾ ਪਛਾਤਾ ਸਚੁ ਚੁੰਮਾ ਪੈਰ ਮੂੰ ॥੩॥
O Lord, Sustainer and Cherisher, You are infinite, unfathomable and endless.
Those who recognize the True Lord – I kiss their feet. ||3||

ਤੇਰੀ ਪਨਹ ਖੁਦਾਇ ਤੂ ਬਖਸੰਦਗੀ ॥ ਸੇਖ ਫਰੀਦੈ ਖੈਰੁ ਦੀਜੈ ਬੰਦਗੀ ॥੪॥੧॥
I seek Your Protection – You are the Forgiving Lord Please, bless Shaykh Fareed with the bounty of Your meditative worship. ||4||1||

An Ideal Man of Farid Ji is a one who is a simple in his/her disposition and is always willing to share his/her possessions with others and does not use harsh words with others as Waheguru abides in all of us :-

ਮਤਿ ਹੋਦੀ ਹੋਇ ਇਆਣਾ ॥ ਤਾਣ ਹੋਦੇ ਹੋਇ ਨਿਤਾਣਾ ॥ (Salok Baba Sheikh Farid, GGS. 1384-16).
If you are wise, be simple; If you are powerful, be weak;

ਅਣਹੋਦੇ ਆਪੁ ਵੰਡਾਏ ॥ ਕੋ ਐਸਾ ਭਗਤੁ ਸਦਾਏ ॥੧੨੮॥
And when there is nothing to share, then share with others. How rare is one who is known as such a devotee. ||128||
……….
ਇਕੁ ਫਿਕਾ ਨ ਗਾਲਾਇ ਸਭਨਾ ਮੈ ਸਚਾ ਧਣੀ ॥ ਹਿਆਉ ਨ ਕੈਹੀ ਠਾਹਿ ਮਾਣਕ ਸਭ ਅਮੋਲਵੇ ॥੧੨੯॥
Do not utter even a single harsh word; your True Lord and Master abides in all. Do not break anyone’s heart; these are all priceless jewels. ||129||

ਸਭਨਾ ਮਨ ਮਾਣਿਕ ਠਾਹਣੁ ਮੂਲਿ ਮਚਾਂਗਵਾ ॥ ਜੇ ਤਉ ਪਿਰੀਆ ਦੀ ਸਿਕ ਹਿਆਉ ਨ ਠਾਹੇ ਕਹੀ ਦਾ ॥੧੩੦॥
The minds of all are like precious jewels; to harm them is not good at all. If you desire your Beloved, then do not break anyone’s heart. ||130||

Farid Ji was an extremely polite person who did not believe in Tit for Tat and even warns the writers as to how to behave before saying something to others in their writings. Fareed Ji was against any violence:-

– ਫਰੀਦਾ ਜੇ ਤੂ ਅਕਲਿ ਲਤੀਫੁ ਕਾਲੇ ਲਿਖੁ ਨ ਲੇਖ ॥ ਆਪਨੜੇ ਗਿਰੀਵਾਨ ਮਹਿ ਸਿਰੁ ਨੀਬ਼ਵਾਂ ਕਰਿ ਦੇਖੁ ॥੬॥ (Salok Baba Sheikh Farid,GGS. 1378-4).
Fareed, if you have a keen understanding, then do not write black marks against anyone else. Look underneath your own collar instead. ||6||

ਫਰੀਦਾ ਜੋ ਤੈ ਮਾਰਨਿ ਮੁਕੀਆਂ ਤਿਨ੍ਹ੍ਹਾ ਨ ਮਾਰੇ ਘੁੰਮਿ ॥ਆਪਨੜੈ ਘਰਿ ਜਾਈਐ ਪੈਰ ਤਿਨ੍ਹ੍ਹਾ ਦੇ ਚੁੰਮਿ ॥੭॥
Fareed, do not turn around and strike those who strike you with their fists. Kiss their feet, and return to your own home. ||7||

Farid Ji advises us in his saloks against the use of slander language and wandering in jungle looking for Waheguru who resides in our hearts:-

– ਫਰੀਦਾ ਖਾਕੁ ਨ ਨਿੰਦੀਐ ਖਾਕੂ ਜੇਡੁ ਨ ਕੋਇ ॥ ਜੀਵਦਿਆ ਪੈਰਾ ਤਲੈ ਮੁਇਆ ਉਪਰਿ ਹੋਇ ॥੧੭॥Salok Baba Sheikh Farid, GGS. 1378-15).
Fareed, do not slander the dust; noting is as great as dust. When we are alive, it is under our feet, and when we are dead, it is above us. ||17|I
……
ਫਰੀਦਾ ਜੰਗਲੁ ਜੰਗਲੁ ਕਿਆ ਭਵਹਿ ਵਣਿ ਕੰਡਾ ਮੋੜੇਹਿ ॥ ਵਸੀ ਰਬੁ ਹਿਆਲੀਐ ਜੰਗਲੁ ਕਿਆ ਢੂਢੇਹਿ ॥੧੯॥
Fareed, why do you wander from jungle to jungle, crashing through the thorny trees? The Lord abides in the heart; why are you looking for Him in the jungle? ||19||

Farid was everready to meet Waheguru irrespective of any hurdles and that spirit he conveys in the following Salok:-

– ਫਰੀਦਾ ਗਲੀਏ ਚਿਕੜੁ ਦੂਰਿ ਘਰੁ ਨਾਲਿ ਪਿਆਰੇ ਨੇਹੁ ॥ ਚਲਾ ਤ ਭਿਜੈ ਕੰਬਲੀ ਰਹਾਂ ਤ ਤੁਟੈ ਨੇਹੁ ॥੨੪॥ Salok Baba Sheikh Farid, GGS. 1379-3).
Fareed, the path is muddy, and the house of my Beloved is so far away. If I go out, my blanket will get soaked, but if I remain at home, then my heart will be broken. ||24||

ਭਿਜਉ ਸਿਜਉ ਕੰਬਲੀ ਅਲਹ ਵਰਸਉ ਮੇਹੁ ॥ ਜਾਇ ਮਿਲਾ ਤਿਨਾ ਸਜਣਾ ਤੁਟਉ ਨਾਹੀ ਨੇਹੁ ॥੨੫॥
My blanket is soaked, drenched with the downpour of the Lord’s Rain. I am going out to meet my Friend, so that my heart will not be broken. ||25||

Fareed Ji was a votary of love for all irrespective of his/her worldly possessions and he advised that one should remain contented with his/her lot:-

– ਰੁਖੀ ਸੁਖੀ ਖਾਇ ਕੈ ਠੰਢਾ ਪਾਣੀ ਪੀਉ ॥ ਫਰੀਦਾ ਦੇਖਿ ਪਰਾਈ ਚੋਪੜੀ ਨਾ ਤਰਸਾਏ ਜੀਉ ॥੨੯॥ (Salok Baba Sheikh Farid, GGS. 1379-8)
Eat dry bread, and drink cold water. Fareed, if you see someone else’s buttered bread, do not envy him for it. ||29||

Fareed Ji was full of thirst for ‘Waheguru Milaap’ and this was the main theme of his Bani. He goes on to cautions us to utilise our time properly in advancing on the Spiritual Path:-

– ਬਿਰਹਾ ਬਿਰਹਾ ਆਖੀਐ ਬਿਰਹਾ ਤੂ ਸੁਲਤਾਨੁ ॥ ਫਰੀਦਾ ਜਿਤੁ ਤਨਿ ਬਿਰਹੁ ਨ ਊਪਜੈ ਸੋ ਤਨੁ ਜਾਣੁ ਮਸਾਨੁ ॥੩੬॥ Salok Baba Sheikh Farid, GGS. 1379-14).
Many talk of the pain and suffering of separation; O pain, you are the ruler of all. Fareed, that body, within which love of the Lord does not well up – look upon that body as a cremation ground. ||36||
………………
ਫਰੀਦਾ ਚਾਰਿ ਗਵਾਇਆ ਹੰਢਿ ਕੈ ਚਾਰਿ ਗਵਾਇਆ ਸੰਮਿ ॥ ਲੇਖਾ ਰਬੁ ਮੰਗੇਸੀਆ ਤੂ ਆਂਹੋ ਕੇਰ੍ਹੇ ਕੰਮਿ? ॥੩੮॥
Fareed, the hours of the day are lost wandering around, and the hours of the night are lost in sleep. God will call for your account, and ask you why you came into this world. ||38||

Fareed Ji gives his personal experience of his old age ; and of leaving behind all the possessions at the time of one’s death

– ਬੁਢਾ ਹੋਆ ਸੇਖ ਫਰੀਦੁ ਕੰਬਣਿ ਲਗੀ ਦੇਹ ॥ ਜੇ ਸਉ ਵਰ੍ਹ੍ਹਿਆ ਜੀਵਣਾ ਭੀ ਤਨੁ ਹੋਸੀ ਖੇਹ ॥੪੧॥ (Salok Baba Sheikh Farid, GGS. 1380-1).
Shaykh Fareed has grown old, and his body has begun to tremble. Even if he could live for hundreds of years, his body will eventually turn to dust. ||41||

– ਫਰੀਦਾ ਕੋਠੇ ਮੰਡਪ ਮਾੜੀਆ ਉਸਾਰੇਦੇ ਭੀ ਗਏ ॥ ਕੂੜਾ ਸਉਦਾ ਕਰਿ ਗਏ ਗੋਰੀ ਆਇ ਪਏ ॥੪੬॥ (Salok Baba Sheikh Farid, GGS. 1380-5).
Fareed, those who built houses, mansions and lofty buildings, are also gone. They made false deals, and were dropped into their graves. ||46||

Farid Ji stresses need for Nit-nem in prayers in order to meet with Waheguru. Farid Ji goes on to stress that the life time is running out fast. Farid Ji further cautions us by drawing our attention to remind us the episodes of passing away of our parents in old age:-

– ਆਪੁ ਸਵਾਰਹਿ ਮੈ ਮਿਲਹਿ ਮੈ ਮਿਲਿਆ ਸੁਖੁ ਹੋਇ ॥ ਫਰੀਦਾ ਜੇ ਤੂ ਮੇਰਾ ਹੋਇ ਰਹਹਿ ਸਭੁ ਜਗੁ ਤੇਰਾ ਹੋਇ ॥੯੫॥ (Salok Baba Sheikh Farid, GGS. 1382-17).
God says, “”If you reform yourself, you shall meet me, and meeting me, you shall be at peace. O Fareed, if you will be mine, the whole world will be yours.””||95||

ਉਠੁ ਫਰੀਦਾ ਉਜੂ ਸਾਜਿ ਸੁਬਹ ਨਿਵਾਜ ਗੁਜਾਰਿ ॥ ਜੋ ਸਿਰੁ ਸਾਂਈ ਨਾ ਨਿਵੈ ਸੋ ਸਿਰੁ ਕਪਿ ਉਤਾਰਿ ॥੭੧॥(Salok Baba Sheikh Farid, GGS. 1381-13).
Rise up, Fareed, and cleanse yourself; chant your morning prayer. The head which does not bow to the Lord – chop off and remove that head. ||71||

ਫਰੀਦਾ ਕਿਥੈ ਤੈਡੇ ਮਾਪਿਆ ਜਿਨ੍ਹ੍ਹੀ ਤੂ ਜਣਿਓਹਿ ?॥ ਤੈ ਪਾਸਹੁ ਓਇ ਲਦਿ ਗਏ ਤੂੰ ਅਜੈ ਨ ਪਤੀਣੋਹਿ ॥੭੩॥
Fareed, where are your mother and father, who gave birth to you? They have left you, but even so, you are not convinced that you shall also have to go. ||73||

Farid Ji advises to resolve mental conflicts and avoid anger in order to keep healthy:-

ਫਰੀਦਾ ਮਨੁ ਮੈਦਾਨੁ ਕਰਿ ਟੋਏ ਟਿਬੇ ਲਾਹਿ ॥ ਅਗੈ ਮੂਲਿ ਨ ਆਵਸੀ ਦੋਜਕ ਸੰਦੀ ਭਾਹਿ ॥੭੪॥Salok Baba Sheikh Farid, GGS. 1381-16).
Fareed, flatten out your mind; smooth out the hills and valleys. Hereafter, the fires of hell shall not even approach you. ||74||

– ਫਰੀਦਾ ਬੁਰੇ ਦਾ ਭਲਾ ਕਰਿ ਗੁਸਾ ਮਨਿ ਨ ਹਢਾਇ ॥ ਦੇਹੀ ਰੋਗੁ ਨ ਲਗਈ ਪਲੈ ਸਭੁ ਕਿਛੁ ਪਾਇ ॥੭੮॥ (Salok Baba Sheikh Farid, GGS. 1382-1).
Fareed, answer evil with goodness; do not fill your mind with anger. Your body shall not suffer from any disease, and you shall obtain everything. ||78||

Farid Ji advises us to rise up early in the morning (amrit Vela) to do nit-nem and contemplate on Gurmat in line with the advice of Guru Nanak Sahib in Japji Sahib:-

– ਫਰੀਦਾ ਪਿਛਲ ਰਾਤਿ ਨ ਜਾਗਿਓਹਿ ਜੀਵਦੜੋ ਮੁਇਓਹਿ ॥ Salok Baba Sheikh Farid, GGS. 1383-15).
Fareed, if you do not awaken in the early hours before dawn, you are dead while yet alive.

– ਅੰਮ੍ਰਿਤ ਵੇਲਾ ਸਚੁ ਨਾਉ ਵਡਿਆਈ ਵੀਚਾਰੁ ॥ (Guru Nanak Dev, GGS. 2-5).
In the Amrit Vaylaa, the ambrosial hours before dawn, chant the True Name, and contemplate His Glorious Greatness.

Farid Ji supports us to live in the Will of Waheguru as per the Gurmat message of Guru Nanak Sahib – “ਹੁਕਮਿ ਰਜਾਈ ਚਲਣਾ ਨਾਨਕ ਲਿਖਿਆ ਨਾਲਿ” ॥੧॥ (Guru Nanak Dev, GGS. 1-17).
O Nanak, it is written that you shall obey the Hukam of His Command, and walk in the Way of His Will. ||1||

– ਫਰੀਦਾ ਦੁਖੁ ਸੁਖੁ ਇਕੁ ਕਰਿ ਦਿਲ ਤੇ ਲਾਹਿ ਵਿਕਾਰੁ ॥ ਅਲਹ ਭਾਵੈ ਸੋ ਭਲਾ ਤਾਂ ਲਭੀ ਦਰਬਾਰੁ ॥੧੦੯॥(Salok Baba Sheikh Farid, GGS. 1383-17).
Fareed, look upon pleasure and pain as the same; eradicate corruption from your heart. Whatever pleases the Lord God is good; understand this, and you will reach His Court. ||109||

– ਹਉ ਢੂਢੇਦੀ ਸਜਣਾ ਸਜਣੁ ਮੈਡੇ ਨਾਲਿ ॥ ਨਾਨਕ ਅਲਖੁ ਨ ਲਖੀਐ ਗੁਰਮੁਖਿ ਦੇਇ ਦਿਖਾਲਿ ॥੧੨੧॥ (Salok Baba Sheikh Farid, GGS. 1384-10).
I search for my Friend, but my Friend is already with me. O Nanak, the Unseen Lord cannot be seen; He is revealed only to the Gurmukh. ||121||

Kirpal Singh

Wellington, New Zealand

kirpal2singh@yahoo.com