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

TThere 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


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


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


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


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

Glimpses of Spiritual Elevation of Bhagat Ravidas Ji

Guru Granth Sahib contains Bani of 15 Bhagats including that of Bhagat Ravidas Ji, whose contribution stands at 40 sbads in 16 Raags. Bhagat Ravidas was born in 1376 around Banaras in UP, India and passed away in 1527. Bhagat was a disciple of Sant Ramanand Ji and a cobbler by profession and was contemporary of Bhagat Kabir Ji.

He was a hardworking and honest man and always willing to help needy through his meagre earnings as a shoe-mender. He had had total faith in One Waheguru and did not believe in empty rituals. He denounced prevailing discrimination based on caste and creed system. He stressed on Sadh-sangat and Sat-sangat. He was a Brahm-giani and yet a very humble who repeatedly claimed in his writings of his low caste and profession. He never boasted about his scholarship and always attributed due to grace (Mehar) of Waheguru obtained through Ardas to Him.

While he was a very humble about his lowly background but at the same time he was a staunch devotee of Waheguru. According to Bhagat Ji no one is high or low. Anyone who walks on the devotional path can gain spiritual heights:-

– ਮੇਰੀ ਜਾਤਿ ਕੁਟ ਬਾਂਢਲਾ ਢੋਰ ਢੋਵੰਤਾ ਨਿਤਹਿ ਬਾਨਾਰਸੀ ਆਸ ਪਾਸਾ ॥(Raag Malar Bhagat Ravidas, GGS. 1293-6).
It is my occupation to prepare and cut leather; each day, I carry the carcasses out of the city.

ਅਬ ਬਿਪ੍ਰ ਪਰਧਾਨ ਤਿਹਿ ਕਰਹਿ ਡੰਡਉਤਿ ਤੇਰੇ ਨਾਮ ਸਰਣਾਇ ਰਵਿਦਾਸੁ ਦਾਸਾ ॥੩॥੧॥
Now, the important Brahmins of the city bow down before me; Ravi Daas, Your slave, seeks the Sanctuary of Your Name. ||3||1||

Guru Ram Das Ji captures the spiritual elevation of Bhagat Ravidas on account of his devotion to Waheguru:-

ਰਵਿਦਾਸੁ ਚਮਾਰੁ ਉਸਤਤਿ ਕਰੇ ਹਰਿ ਕੀਰਤਿ ਨਿਮਖ ਇਕ ਗਾਇ ॥ (Raag Suhi M. 4, GGS. 733-9).
Ravi Daas, the leather-worker, praised the Lord, and sang the Kirtan of His Praises each and every instant.

ਪਤਿਤ ਜਾਤਿ ਉਤਮੁ ਭਇਆ ਚਾਰਿ ਵਰਨ ਪਏ ਪਗਿ ਆਇ ॥੨॥
Although he was of low social status, he was exalted and elevated, and people of all four castes came and bowed at his feet. ||2||

Bhagat Ji himself admits that his spiritual emancipation was through Waheguru Naam Japna followed by Liv in Waheguru Naam, which he claims is higher than the acquired knowledge from all Holy Books. Bhagat Ji on achieving a close intimacy with Waheguru goes on to challenge the Redeemer role of Waheguru:-

ਹਰਿ ਹਰਿ ਹਰਿ ਨ ਜਪਹਿ ਰਸਨਾ ॥ ਅਵਰ ਸਭ ਤਿਆਗਿ ਬਚਨ ਰਚਨਾ ॥੧॥ ਰਹਾਉ ॥ (Raag Sorath Bhagat Ravidas, GGS. 658-14).
You do not chant with your tongue the Name of the Lord, Har, Har, Har. Abandon your involvement in all other words. ||1||Pause||

ਨਾਨਾ ਖਿਆਨ ਪੁਰਾਨ ਬੇਦ ਬਿਧਿ ਚਉਤੀਸ ਅਖਰ ਮਾਂਹੀ ॥ ਬਿਆਸ ਬਿਚਾਰਿ ਕਹਿਓ ਪਰਮਾਰਥੁ ਰਾਮ ਨਾਮ ਸਰਿ ਨਾਹੀ ॥੨॥
The various Shaastras, Puranaas, and the Vedas of Brahma, are made up of thirty-four letters. After deep contemplation, Vyaas spoke of the supreme objective; there is nothing equal to the Lord’s Name. ||2||

ਸਹਜ ਸਮਾਧਿ ਉਪਾਧਿ ਰਹਤ ਫੁਨਿ ਬਡੈ ਭਾਗਿ ਲਿਵ ਲਾਗੀ ॥ ਕਹਿ ਰਵਿਦਾਸ ਪ੍ਰਗਾਸੁ ਰਿਦੈ ਧਰਿ ਜਨਮ ਮਰਨ ਭੈ ਭਾਗੀ ॥੩॥੪॥
Very fortunate are those who are absorbed in celestial bliss, and released from their entanglements; they are lovingly attached to the Lord. Says Ravi Daas, enshrine the Lord’s Light within your heart, and your fear of birth and death shall run away from you. ||3||4||

– ਤੋਹੀ ਮੋਹੀ ਮੋਹੀ ਤੋਹੀ ਅੰਤਰੁ ਕੈਸਾ ॥ ਕਨਕ ਕਟਿਕ ਜਲ ਤਰੰਗ ਜੈਸਾ ॥੧॥ (Sri Raag Bhagat Ravidas, GGS. 93-15).
You are me, and I am You-what is the difference between us. We are like gold and the bracelet, or water and the waves. ||1||

ਜਉ ਪੈ ਹਮ ਨ ਪਾਪ ਕਰੰਤਾ ਅਹੇ ਅਨੰਤਾ ॥ ਪਤਿਤ ਪਾਵਨ ਨਾਮੁ ਕੈਸੇ ਹੁੰਤਾ ॥੧॥ ਰਹਾਉ ॥
If I did not commit any sins, O Infinite Lord, How would You have acquired the name, ‘Redeemer of sinners’? ||1||Pause||

Bhagat Ravidas Ji considers Waheguru Naam as the Shiromani act for one’s salvation by giving spiritual elevation of Bhagat Kabir Ji and Bhagat Nam Dev Ji:-

– ਨਾਮੁ ਤੇਰੋ ਆਰਤੀ ਮਜਨੁ ਮੁਰਾਰੇ ॥ ਹਰਿ ਕੇ ਨਾਮ ਬਿਨੁ ਝੂਠੇ ਸਗਲ ਪਾਸਾਰੇ ॥੧॥ ਰਹਾਉ ॥ (Raag Dhanaasree Bhagat Ravidas, GGS. 694-13).
Your Name, Lord, is my adoration and cleansing bath. Without the Name of the Lord, all ostentatious displays are useless. ||1||Pause||

– ਰਵਿਦਾਸੁ ਜਪੈ ਰਾਮ ਨਾਮਾ ॥ ਮੋਹਿ ਜਮ ਸਿਉ ਨਾਹੀ ਕਾਮਾ ॥੩॥੭॥ (Raag Sorath Bhagat Ravidas, GGS. 659-9).
Ravi Daas chants the Lord’s Name; He is not concerned with the Messenger of Death. ||3||7||

– ਹਰਿ ਹਰਿ ਹਰਿ ਹਰਿ ਹਰਿ ਹਰਿ ਹਰੇ ॥ ਹਰਿ ਸਿਮਰਤ ਜਨ ਗਏ ਨਿਸਤਰਿ ਤਰੇ ॥੧॥ ਰਹਾਉ ॥ ( Raag Asa Bhagat Ravidas, GGS. 487-2)
The Lord, Har, Har, Har, Har, Har, Har, Haray. Meditating on the Lord, the humble are carried across to salvation. ||1||Pause||

ਹਰਿ ਕੇ ਨਾਮ ਕਬੀਰ ਉਜਾਗਰ ॥ ਜਨਮ ਜਨਮ ਕੇ ਕਾਟੇ ਕਾਗਰ ॥੧॥
Through the Lord’s Name, Kabeer became famous and respected. The accounts of his past incarnations were torn up. ||1||

ਨਿਮਤ ਨਾਮਦੇਉ ਦੂਧੁ ਪੀਆਇਆ ॥ ਤਉ ਜਗ ਜਨਮ ਸੰਕਟ ਨਹੀ ਆਇਆ ॥੨॥
Because of Naam Dayv’s devotion, the Lord drank the milk he offered. He shall not have to suffer the pains of reincarnation into the world again. ||2||

ਜਨ ਰਵਿਦਾਸ ਰਾਮ ਰੰਗਿ ਰਾਤਾ ॥ ਇਉ ਗੁਰ ਪਰਸਾਦਿ ਨਰਕ ਨਹੀ ਜਾਤਾ ॥੩॥੫॥
Servant Ravi Daas is imbued with the Lord’s Love. By Guru’s Grace, he shall not have to go to hell. ||3||5||

The above claim of Naam by Bhagat Ravidas Ji is also substantiated by Guru Nanak Sahib, Guru Amar Das Ji, Guru Ram Das Ji, Guru Arjan Dev Ji, Guru Teg Bahadur Ji and Bhagat Kabir Ji:-

1. ਹਰਿ ਕੇ ਨਾਮ ਬਿਨਾ ਜਗੁ ਧੰਧਾ ॥ (Raag Asa M. 1, 358-2).
Without the Name of the Lord, the world is in turmoil.

2. ਹਰਿ ਕੇ ਨਾਮ ਬਿਨੁ ਦਰਗਹ ਮਿਲੈ ਸਜਾਇ ॥੧੨॥ (Raag Bhaira-o M. 3, GGS. 1155-2).
Without the Name of the Lord, the mortals are punished in His Court. ||12||

3. ਹਰਿ ਕੇ ਨਾਮ ਬਿਨਾ ਸੁੰਦਰਿ ਹੈ ਨਕਟੀ ॥ (Raag Dev Gandhaaree M. 4, GGS. 528-7).
Without the Name of the Lord, the beautiful are just like the noseless ones.

4. ਹਰਿ ਕੇ ਨਾਮ ਬਿਨਾ ਸਭ ਝੂਠੁ ॥ (Raag Bhaira-o M. 5, GGS. 1151-12).
Without the Name of the Lord, everything is false.

5. ਹਰਿ ਕੇ ਨਾਮ ਬਿਨਾ ਦੁਖੁ ਪਾਵੈ ॥ (Raag Bilaaval M. 9, GGS. 830-18).
Without the Name of the Lord, you shall only find pain.

6. ਹਰਿ ਕੇ ਨਾਮ ਬਿਨੁ ਕਿਨਿ ਗਤਿ ਪਾਈ ਕਹਿ ਉਪਦੇਸੁ ਕਬੀਰਾ ॥੪॥੧॥ (Raag Sorath Bhagat Kabir, GGS. 654-9).
Without the Name of the Lord, who can find salvation? Kabeer speaks the Teachings. ||4||1||

7. Guru Arjan Dev Ji lends support and further substantiates the significance of Naam in Sukhmani Sahib:-

ਬਹੁ ਸਾਸਤ੍ਰ ਬਹੁ ਸਿਮ੍ਰਿਤੀ ਪੇਖੇ ਸਰਬ ਢਢੋਲਿ ॥ ਪੂਜਸਿ ਨਾਹੀ ਹਰਿ ਹਰੇ ਨਾਨਕ ਨਾਮ ਅਮੋਲ ॥੧॥ (Raag Gauri M. 5, GGS. 265-9).
The many Shaastras and the many Simritees – I have seen and searched through them all. They are not equal to Har, Haray – O Nanak, the Lord’s Invaluable Name. ||1||

Bhagat Ravidas Ji exhibits in his Bani his total faith and trust in Waheguru and traces his spiritual growth as well as those of some other Bhagats through Divine blessings:-

– ਸਾਚੀ ਪ੍ਰੀਤਿ ਹਮ ਤੁਮ ਸਿਉ ਜੋਰੀ ॥ ਤੁਮ ਸਿਉ ਜੋਰਿ ਅਵਰ ਸੰਗਿ ਤੋਰੀ ॥੩॥ (Raag Sorath Bhagat Ravidas, GGS. 659-1).
I am joined in true love with You, Lord. I am joined with You, and I have broken with all others. ||3||

ਜਹ ਜਹ ਜਾਉ ਤਹਾ ਤੇਰੀ ਸੇਵਾ ॥ ਤੁਮ ਸੋ ਠਾਕੁਰੁ ਅਉਰੁ ਨ ਦੇਵਾ ॥੪॥
Wherever I go, there I serve You. There is no other Lord Master than You, O Divine Lord. ||4||

ਤੁਮਰੇ ਭਜਨ ਕਟਹਿ ਜਮ ਫਾਂਸਾ ॥ ਭਗਤਿ ਹੇਤ ਗਾਵੈ ਰਵਿਦਾਸਾ ॥੫॥੫॥
Meditating, vibrating upon You, the noose of death is cut away.To attain devotional worship, Ravi Daas sings to You, Lord. ||5||5||

– ਐਸੀ ਲਾਲ ਤੁਝ ਬਿਨੁ ਕਉਨੁ ਕਰੈ ॥ ਗਰੀਬ ਨਿਵਾਜੁ ਗੁਸਈਆ ਮੇਰਾ ਮਾਥੈ ਛਤ੍ਰੁ ਧਰੈ ॥੧॥ ਰਹਾਉ ॥ (Raag Maaroo Bhagat Ravidas, GGS. 1106-12).
O Love, who else but You could do such a thing? O Patron of the poor, Lord of the World, You have put the canopy of Your Grace over my head. ||1||Pause||

ਜਾ ਕੀ ਛੋਤਿ ਜਗਤ ਕਉ ਲਾਗੈ ਤਾ ਪਰ ਤੁਹੀਬ਼ ਢਰੈ ॥ ਨੀਚਹ ਊਚ ਕਰੈ ਮੇਰਾ ਗੋਬਿੰਦੁ ਕਾਹੂ ਤੇ ਨ ਡਰੈ ॥੧॥
Only You can grant Mercy to that person whose touch pollutes the world. You exalt and elevate the lowly, O my Lord of the Universe; You are not afraid of anyone. ||1||

ਨਾਮਦੇਵ ਕਬੀਰੁ ਤਿਲੋਚਨੁ ਸਧਨਾ ਸੈਨੁ ਤਰੈ ॥ ਕਹਿ ਰਵਿਦਾਸੁ ਸੁਨਹੁ ਰੇ ਸੰਤਹੁ ਹਰਿ ਜੀਉ ਤੇ ਸਭੈ ਸਰੈ ॥੨॥੧॥
Naam Dayv, Kabeer, Trilochan, Sadhana and Sain crossed over. Says Ravi Daas, listen, O Saints, through the Dear Lord, all is accomplished. ||2||1||

Bhagat Ravidas Ji further concludes that by meditating on Waheguru Naam one gets emancipation irrespective of the past deeds and actions:-

ਹਮਨ ਬੈਸ ਸੂਦ ਅਰੁ ਖ੍ਯ੍ਯਤ੍ਰੀ ਡੋਮ ਚੰਡਾਰ ਮਲੇਛ ਮਨ ਸੋਇ ॥ Raag Bilaaval Bhagat Ravidas, GGS. 858-8).
Whether he is a Brahmin, a Vaishya, a Soodra, or a Kh’shaatriya; whether he is a poet, an outcaste, or a filthy-minded person,

ਹੋਇ ਪੁਨੀਤ ਭਗਵੰਤ ਭਜਨ ਤੇ ਆਪੁ ਤਾਰਿ ਤਾਰੇ ਕੁਲ ਦੋਇ ॥੧॥
He becomes pure, by meditating on the Lord God. He saves himself, and the families of both his parents. ||1||

Once Bhagat Ravidas Ji’s spiritual height reached at the level of an intimate love and romance (ik-mik/rangrattra) with Waheguru, he felt liberated and he saw Waheguru everywhere; and not only easily accessible but handy all the time:-

– ਸਰਬੇ ਏਕੁ ਅਨੇਕੈ ਸੁਆਮੀ ਸਭ ਘਟ ਭਦ਼ਗਵੈ ਸੋਈ ॥ ਕਹਿ ਰਵਿਦਾਸ ਹਾਥ ਪੈ ਨੇਰੈ ਸਹਜੇ ਹੋਇ ਸੁ ਹੋਈ ॥੪॥੧॥ (Raag Sorath Bhagat Ravidas, GGS, 658-2).
The One Lord is pervading the many forms; He enjoys Himself in all hearts. Says Ravi Daas, the Lord is nearer than our own hands and feet. Whatever will be, will be. ||4||1||

ਜਉ ਹਮ ਬਾਂਧੇ ਮੋਹ ਫਾਸ ਹਮ ਪ੍ਰੇਮ ਬਧਨਿ ਤੁਮ ਬਾਧੇ ॥ ਅਪਨੇ ਛੂਟਨ ਕੋ ਜਤਨੁ ਕਰਹੁ ਹਮ ਛੂਟੇ ਤੁਮ ਆਰਾਧੇ ॥੧॥
If I am bound by the noose of emotional attachment, then I shall bind You, Lord, with the bonds of love.
Go ahead and try to escape, Lord; I have escaped by worshipping and adoring You. ||1||

ਮਾਧਵੇ ਜਾਨਤ ਹਹੁ ਜੈਸੀ ਤੈਸੀ ॥ ਅਬ ਕਹਾ ਕਰਹੁਗੇ ਐਸੀ ॥੧॥ ਰਹਾਉ ॥
O Lord, You know my love for You. Now, what will You do? ||1||Pause||
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||

Bhagat Ravidas developed a strong and unbreakable bondage with Waheguru as described by him in his Bani:-

ਜਉ ਤੁਮ ਗਿਰਿਵਰ ਤਉ ਹਮ ਮੋਰਾ ॥ ਜਉ ਤੁਮ ਚੰਦ ਤਉ ਹਮ ਭਏ ਹੈ ਚਕੋਰਾ ॥੧॥(Raag Sorath Bhagat Ravidas, GGS. 658-17).
If You are the mountain, Lord, then I am the peacock. If You are the moon, then I am the partridge in love with it. ||1||

ਮਾਧਵੇ ਤੁਮ ਨ ਤੋਰਹੁ ਤਉ ਹਮ ਨਹੀ ਤੋਰਹਿ ॥ ਤੁਮ ਸਿਉ ਤੋਰਿ ਕਵਨ ਸਿਉ ਜੋਰਹਿ ॥੧॥ ਰਹਾਉ ॥
O Lord, if You will not break with me, then I will not break with You. For, if I were to break with You, with whom would I then join? ||1||Pause||

ਜਉ ਤੁਮ ਦੀਵਰਾ ਤਉ ਹਮ ਬਾਤੀ ॥ ਜਉ ਤੁਮ ਤੀਰਥ ਤਉ ਹਮ ਜਾਤੀ ॥੨॥
If You are the lamp, then I am the wick. If You are the sacred place of pilgrimage, then I am the pilgrim. ||2||

Bhagat Ravidas Ji in his emancipated state brought a new social awakening by putting forward a model of an ‘Ideal City’ (Baygumpura) for living a peaceful life while enjoying equality and freedom to move about with stricted borders:-

ਬੇਗਮ ਪੁਰਾ ਸਹਰ ਕੋ ਨਾਉ ॥ ਦੂਖੁ ਅੰਦੋਹੁ ਨਹੀ ਤਿਹਿ ਠਾਉ ॥ (Raag Gauri Bhagat Ravidas, GGS. 345-12).
Baygumpura, ‘the city without sorrow’, is the name of the town. There is no suffering or anxiety there.

ਨਾਂ ਤਸਵੀਸ ਖਿਰਾਜੁ ਨ ਮਾਲੁ ॥ ਖਉਫੁ ਨ ਖਤਾ ਨ ਤਰਸੁ ਜਵਾਲੁ ॥੧॥
There are no troubles or taxes on commodities there. There is no fear, blemish or downfall there. ||1||

ਅਬ ਮੋਹਿ ਖੂਬ ਵਤਨ ਗਹ ਪਾਈ ॥ ਊਹਾਂ ਖੈਰਿ ਸਦਾ ਮੇਰੇ ਭਾਈ ॥੧॥ ਰਹਾਉ ॥
Now, I have found this most excellent city. There is lasting peace and safety there, O Siblings of Destiny. ||1||Pause||

ਕਾਇਮੁ ਦਾਇਮੁ ਸਦਾ ਪਾਤਿਸਾਹੀ ॥ ਦੋਮ ਨ ਸੇਮ ਏਕ ਸੋ ਆਹੀ ॥
God’s Kingdom is steady, stable and eternal. There is no second or third status; all are equal there.

ਆਬਾਦਾਨੁ ਸਦਾ ਮਸਹੂਰ ॥ ਊਹਾਂ ਗਨੀ ਬਸਹਿ ਮਾਮੂਰ ॥੨॥
That city is populous and eternally famous. Those who live there are wealthy and contented. ||2|

ਤਿਉ ਤਿਉ ਸੈਲ ਕਰਹਿ ਜਿਉ ਭਾਵੈ ॥ ਮਹਰਮ ਮਹਲ ਨ ਕੋ ਅਟਕਾਵੈ ॥
They stroll about freely, just as they please. They know the Mansion of the Lord’s Presence, and no one blocks their way.

ਕਹਿ ਰਵਿਦਾਸ ਖਲਾਸ ਚਮਾਰਾ ॥ ਜੋ ਹਮ ਸਹਰੀ ਸੁ ਮੀਤੁ ਹਮਾਰਾ ॥੩॥੨॥
Says Ravi Daas, the emancipated shoe-maker: Whoever is a citizen there, is a friend of mine. ||3||2||

Bhagat Ji cautions us of our true cause of coming to existence but we waste our precious time in meaningless possessions and rituals:-

ਜਲ ਕੀ ਭੀਤਿ ਪਵਨ ਕਾ ਥੰਭਾ ਰਕਤ ਬੁੰਦ ਕਾ ਗਾਰਾ II Raag Sorath Bhagat Ravidas, GGS. 659-3).
The body is a wall of water, supported by the pillars of air; the egg and sperm are the mortar.

ਹਾਡ ਮਾਸ ਨਾੜੀਬ਼ ਕੋ ਪਿੰਜਰੁ ਪੰਖੀ ਬਸੈ ਬਿਚਾਰਾ ॥੧॥
The framework is made up of bones, flesh and veins; the poor soul-bird dwells within it. ||1||

ਪ੍ਰਾਨੀ ਕਿਆ ਮੇਰਾ ਕਿਆ ਤੇਰਾ ॥ ਜੈਸੇ ਤਰਵਰ ਪੰਖਿ ਬਸੇਰਾ ॥੧॥ ਰਹਾਉ ॥
O mortal, what is mine, and what is yours? The soul is like a bird perched upon a tree. ||1||Pause||

ਰਾਖਹੁ ਕੰਧ ਉਸਾਰਹੁ ਨੀਵਾਂ ॥ ਸਾਢੇ ਤੀਨਿ ਹਾਥ ਤੇਰੀ ਸੀਵਾਂ ॥੨॥
You lay the foundation and build the walls. But in the end, three and a half cubits will be your measured space. ||2||

ਬੰਕੇ ਬਾਲ ਪਾਗ ਸਿਰਿ ਡੇਰੀ ॥ ਇਹੁ ਤਨੁ ਹੋਇਗੋ ਭਸਮ ਕੀ ਢੇਰੀ ॥੩॥
You make your hair beautiful, and wear a stylish turban on your head. But in the end, this body shall be reduced to a pile of ashes. ||3||

ਊਚੇ ਮੰਦਰ ਸੁੰਦਰ ਨਾਰੀ ॥ ਰਾਮ ਨਾਮ ਬਿਨੁ ਬਾਜੀ ਹਾਰੀ ॥੪॥
Your palaces are lofty, and your brides are beautiful. But without the Lord’s Name, you shall lose the game entirely. ||4||

ਮੇਰੀ ਜਾਤਿ ਕਮੀਨੀ ਪਾਂਤਿ ਕਮੀਨੀ ਓਛਾ ਜਨਮੁ ਹਮਾਰਾ ॥ ਤੁਮ ਸਰਨਾਗਤਿ ਰਾਜਾ ਰਾਮ ਚੰਦ ਕਹਿ ਰਵਿਦਾਸ ਚਮਾਰਾ ॥੫॥੬॥
My social status is low, my ancestry is low, and my life is wretched. I have come to Your Sanctuary, O Luminous Lord, my King; so says Ravi Daas, the shoemaker. ||5||6||

Bhagat Ravidas Ji beautifully sums up about our ignorance regarding reality of our existence simply as puppets in play in the hands of Waheguru:-

ਮਾਟੀ ਕੋ ਪੁਤਰਾ ਕੈਸੇ ਨਚਤੁ ਹੈ ॥ ਦੇਖੈ ਦੇਖੈ ਸੁਨੈ ਬੋਲੈ ਦਉਰਿਓ ਫਿਰਤੁ ਹੈ ॥੧॥ ਰਹਾਉ ॥Raag Asa Bhagat Ravidas, GGS. 487-5).
How does the puppet of clay dance? He looks and listens, hears and speaks, and runs around. ||1||Pause||

ਜਬ ਕਛੁ ਪਾਵੈ ਤਬ ਗਰਬੁ ਕਰਤੁ ਹੈ ॥ ਮਾਇਆ ਗਈ ਤਬ ਰੋਵਨੁ ਲਗਤੁ ਹੈ ॥੧॥
When he acquires something, he is inflated with ego. But when his wealth is gone, then he cries and bewails. ||1||

ਮਨ ਬਚ ਕ੍ਰਮ ਰਸ ਕਸਹਿ ਲੁਭਾਨਾ ॥ ਬਿਨਸਿ ਗਇਆ ਜਾਇ ਕਹੂੰ ਸਮਾਨਾ ॥੨॥
In thought, word and deed, he is attached to the sweet and tangy flavors.When he dies, no one knows where he has gone. ||2||

ਕਹਿ ਰਵਿਦਾਸ ਬਾਜੀ ਜਗੁ ਭਾਈ ॥ ਬਾਜੀਗਰ ਸਉ ਮਦ਼ਹਿ ਪ੍ਰੀਤਿ ਬਨਿ ਆਈ ॥੩॥੬॥
Says Ravi Daas, the world is just a dramatic play, O Siblings of Destiny. I have enshrined love for the Lord, the star of the show. ||3||6||

Bhagat Ravidas Ji was always humble and in prayer mode to ask the Compassionate Waheguru about his heartfelt desire to remain in His sanctuary:-

ਹਮ ਸਰਿ ਦੀਨੁ ਦਇਆਲੁ ਨ ਤੁਮ ਸਰਿ ਅਬ ਪਤੀਆਰੁ ਕਿਆ ਕੀਜੈ ॥ (Raag Dhanaasree Bhagat Ravidas, GGS. 694-7).
There is none as forlorn as I am, and none as Compassionate as You; what need is there to test us now?

ਬਚਨੀ ਤੋਰ ਮੋਰ ਮਨੁ ਮਾਨੈ ਜਨ ਕਉ ਪੂਰਨੁ ਦੀਜੈ ॥੧॥
May my mind surrender to Your Word; please, bless Your humble servant with this perfection. ||1||

ਹਉ ਬਲਿ ਬਲਿ ਜਾਉ ਰਮਈਆ ਕਾਰਨੇ ॥ ਕਾਰਨ ਕਵਨ ਅਬੋਲ ॥ ਰਹਾਉ ॥
I am a sacrifice, a sacrifice to the Lord. O Lord, why are You silent? ||Pause||

ਬਹੁਤ ਜਨਮ ਬਿਛੁਰੇ ਥੇ ਮਾਧਉ ਇਹੁ ਜਨਮੁ ਤੁਮ੍ਹ੍ਹਾਰੇ ਲੇਖੇ ॥
For so many incarnations, I have been separated from You, Lord; I dedicate this life to You.

ਕਹਿ ਰਵਿਦਾਸ ਆਸ ਲਗਿ ਜੀਵਉ ਚਿਰ ਭਇਓ ਦਰਸਨੁ ਦੇਖੇ ॥੨॥੧॥
Says Ravi Daas: placing my hopes in You, I live; it is so long since I have gazed upon the Blessed Vision of Your Darshan. ||2||1||

ਚਿਤ ਸਿਮਰਨੁ ਕਰਉ ਨੈਨ ਅਵਿਲੋਕਨੋ ਸ੍ਰਵਨ ਬਾਨੀ ਸੁਜਸੁ ਪੂਰਿ ਰਾਖਉ ॥
In my consciousness, I remember You in meditation; with my eyes, I behold You; I fill my ears with the Word of Your Bani, and Your Sublime Praise.

ਮਨੁ ਸੁ ਮਧੁਕਰੁ ਕਰਉ ਚਰਨ ਹਿਰਦੇ ਧਰਉ ਰਸਨ ਅੰਮ੍ਰਿਤ ਰਾਮ ਨਾਮ ਭਾਖਉ ॥੧॥
My mind is the bumble bee; I enshrine Your feet within my heart, and with my tongue, I chant the Ambrosial Name of the Lord. ||1||

ਮੇਰੀ ਪ੍ਰੀਤਿ ਗੋਬਿੰਦ ਸਿਉ ਜਿਨਿ ਘਟੈ ॥ ਮੈ ਤਉ ਮੋਲਿ ਮਹਗੀ ਲਈ ਜੀਅ ਸਟੈ ॥੧॥ ਰਹਾਉ ॥
My love for the Lord of the Universe does not decrease. I paid for it dearly, in exchange for my soul. ||1||Pause||

ਸਾਧਸੰਗਤਿ ਬਿਨਾ ਭਾਉ ਨਹੀ ਊਪਜੈ ਭਾਵ ਬਿਨੁ ਭਗਤਿ ਨਹੀ ਹੋਇ ਤੇਰੀ ॥
Without the Saadh Sangat, the Company of the Holy, love for the Lord does not well up; without this love, Your devotional worship cannot be performed.

ਕਹੈ ਰਵਿਦਾਸੁ ਇਕ ਬੇਨਤੀ ਹਰਿ ਸਿਉ ਪੈਜ ਰਾਖਹੁ ਰਾਜਾ ਰਾਮ ਮੇਰੀ ॥੨॥੨॥
Ravi Daas offers this one prayer unto the Lord: please preserve and protect my honor, O Lord, my King. ||2||2||

Guru Amar Das Ji proclaims and confirms that the Bhagats of the like of Bhagat Ravidas Ji are unique and do exist in all Ages. They are detached from Maya and ego and always remain engrossed in Naam and Divine devotion/Bhagati:-

ਗੁਰ ਪਰਸਾਦੀ ਜਿਨੀ ਆਪੁ ਤਜਿਆ ਹਰਿ ਵਾਸਨਾ ਸਮਾਣੀ ॥ ਕਹੈ ਨਾਨਕੁ ਚਾਲ ਭਗਤਾ ਜੁਗਹੁ ਜੁਗੁ ਨਿਰਾਲੀ ॥੧੪॥ (Raag Raamkali M. 3, GGS. 919-1).
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||

Guru Nanak Sahib unreservedly admits that the Bhagats are always in bliss:-

ਨਾਨਕ ਭਗਤਾ ਸਦਾ ਵਿਗਾਸੁ ॥ (Jap, Guru Nanak Dev, GGS. 3-2; repeated four times).
O Nanak, the devotees are forever in bliss.
Kirpal Singh

Wellington, New Zealand

Gur Seva

Guru Nanak Sahib emphasises on the importance of  Seva of Poora Guru:-

ਜੰਗਮ ਜੋਧ ਜਤੀ ਸੰਨਿਆਸੀ ਗੁਰਿ ਪੂਰੈ ਵੀਚਾਰੀ ॥ ਬਿਨੁ ਸੇਵਾ ਫਲੁ ਕਬਹੁ ਨ ਪਾਵਸਿ ਸੇਵਾ ਕਰਣੀ ਸਾਰੀ ॥੨॥ (Raag Maaroo M. 1, GGS. 992-7).

The wandering beggars, warriors, celibates and Sannyaasee hermits – through the Perfect Guru, consider this: Without selfless service, no one ever receives the fruits of their rewards. Serving the Lord is the most excellent action. ||2||

ਨਿਧਨਿਆ ਧਨੁ ਨਿਗੁਰਿਆ ਗੁਰੁ ਨਿੰਮਾਣਿਆ ਤੂ ਮਾਣੁ ॥ ਅੰਧੁਲੈ ਮਾਣਕੁ ਗੁਰੁ ਪਕੜਿਆ ਨਿਤਾਣਿਆ ਤੂ ਤਾਣੁ ॥

You are the wealth of the poor, the Guru of the guru-less, the honor of the dishonored. I am blind; I have grasped hold of the jewel, the Guru. You are the strength of the weak.

ਹੋਮ ਜਪਾ ਨਹੀ ਜਾਣਿਆ ਗੁਰਮਤੀ ਸਾਚੁ ਪਛਾਣੁ ॥ ਨਾਮ ਬਿਨਾ ਨਾਹੀ ਦਰਿ ਢੋਈ ਝੂਠਾ ਆਵਣ ਜਾਣੁ ॥੩॥

He is not known through burnt offerings and ritual chanting; the True Lord is known through the Guru’s Teachings. Without the Naam, the Name of the Lord, no one finds shelter in the Court of the Lord; the false come and go in reincarnation. ||3||

ਸਾਚਾ ਨਾਮੁ ਸਲਾਹੀਐ ਸਾਚੇ ਤੇ ਤ੍ਰਿਪਤਿ ਹੋਇ ॥ ਗਿਆਨ ਰਤਨਿ ਮਨੁ ਮਾਜੀਐ ਬਹੁੜਿ ਨ ਮੈਲਾ ਹੋਇ ॥

So praise the True Name, and through the True Name, you will find satisfaction. When the mind is cleaned with the jewel of spiritual wisdom, it does not become dirty again.

ਜਬ ਲਗੁ ਸਾਹਿਬੁ ਮਨਿ ਵਸੈ ਤਬ ਲਗੁ ਬਿਘਨੁ ਨ ਹੋਇ ॥ ਨਾਨਕ ਸਿਰੁ ਦੇ ਛੁਟੀਐ ਮਨਿ ਤਨਿ ਸਾਚਾ ਸੋਇ ॥੪॥੧੦॥

As long as the Lord and Master dwells in the mind, no obstacles are encountered. O Nanak, giving one’s head, one is emancipated, and the mind and body become true. ||4||10||

Guru Nanak Dev Ji’s teaching is worth taking seriously in life. Guru Ji left a trail for Bhai Lehna Ji and Bhai Jetha Ji who rose to Gurudom following the concept of ‘Gur-Seva’:-

ਗੁਰਮੁਖਿ ਸੇਵਾ ਥਾਇ ਪਵੈ ਉਨਮਨਿ ਤਤੁ ਕਮਾਹੁ ॥ (Raag Suhi M. 1, GGS. 788-17).
The selfless service of the Gurmukhs is approved; in celestial peace, they live the essence of reality.

I find the story of the rise of Bhai Jetha Ji, a blue collar worker (who used to sell boiled chickpeas), amazingly attractive to demonstrate rise from ‘Rags to Riches’ (rich in spiritual as well as worldly wealth). He did not attend any university to attract necessary soojh-boojh to rise to the rank of the 4th Sikh Guru. His strength was Naam through Gur-Seva (total faith and trust in Gurbani).

Guru Ram Das Ji himself acknowledges the source of direction and strength as the following:-

ਗੁਰ ਸੇਵਾ ਤੇ ਪਾਈਐ ਗੁਰਮੁਖਿ ਨਿਸਤਾਰਾ ॥੪॥(Raag Tilang M. 4, GGS. 725-14).
Serving the Guru, it is obtained, and as Gurmukh, one is emancipated. ||4||

Guru Arjan Dev ji advises us as follows to make Waheguru accessible though a simple step of having full faith and trust in Gurmat Truth – Sat Nam:-

ਪਾਰਬ੍ਰਹਮੁ ਜਿਨਿ ਸਚੁ ਕਰਿ ਜਾਤਾ ॥ (Raag Gauri M. 5, GGS. 283-15).
One who recognizes the Supreme Lord God as True

ਨਾਨਕ ਸੋ ਜਨੁ ਸਚਿ ਸਮਾਤਾ ॥੮॥੧੫॥
– O Nanak, that humble being is absorbed into the True One. ||8||15||

Guru Arjan Dev Ji further stresses the role of Naam in drawing closer to Divinity:-

ਨਾਮ ਸੰਗਿ ਜਿਸ ਕਾ ਮਨੁ ਮਾਨਿਆ ॥ (Raag Gauri M. 5, GGS. 281-11).
One whose mind accepts the Company of the Naam,

ਨਾਨਕ ਤਿਨਹਿ ਨਿਰੰਜਨੁ ਜਾਨਿਆ ॥੩॥
The Name of the Lord, O Nanak, knows the Immaculate Lord. ||3||

The need is to become Gurmukh by shedding all doubts as Kabir Ji suggests:-

ਹਮਰਾ ਭਰਮੁ ਗਇਆ ਭਉ ਭਾਗਾ ॥ (Raag Sorath Bhagat Kabir Ji, GGS. 655-3).
My doubts were removed, and my fear ran away,

ਜਬ ਰਾਮ ਨਾਮ ਚਿਤੁ ਲਾਗਾ ॥੧॥ ਰਹਾਉ ॥
When my consciousness became attached to the Lord’s Name. ||1||Pause||

Kirpal Singh
Wellington, New Zealand