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

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

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

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

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

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

Guru Nanak Sahib pronounces the following:-

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

Guru Ram Das Ji has the following to add:-

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

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

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

– ਇਕਿ ਭਰਮੇ ਇਕਿ ਭਗਤੀ ਲਾਏ ॥ (Raag Raamkali M. 5, GGS. 894-7).
Some wander around, while others are linked to His devotional worship.

ਅਪਣਾ ਕੀਆ ਆਪਿ ਜਣਾਏ ॥੩॥
He Himself makes Himself known. ||3||

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

The Gurus first as individuals (receivers) received the Brahm Gyan from 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)
In the six -ringed abbey of the human body is the seat of the detached mind. The love for the Name’s meditation has awakened within it.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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).
Pure are the listeners, and pure are the speakers; the True Guru is all-pervading and permeating.

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

Intuition is a divine spark that triggers as a real ‘furna’, an inkling or indication, a clue, a glimpse, a dream, a sudden awareness/awakening, an extraordinary sense of perception, a jolt to inner consciousness… that comes from a definite source (neither from somewhere or no where) to an individual in some contemplative moments and the same explodes with time into something real and big.

Intuition has played vital role in Spirituality in scientific discoveries and in social and societal developments from time immemorial in the history of mankind. It is also known as the opening of the sixth sense.

According to Gurbani, Intuition is a divine parkash – ‘dib-drisht’ (divine light/Naam), which comes as Gurparsad to only ‘Virle’ (rear) individuals with the Grace/Nadr/Kirpa of Waheguru (Almighty/Akalpurakh) leading to perceiving of opening of one’s ‘dasam duar’ (Anand Sahib, Raag Ramkali, M.3, GGS. 919).

ਧੁਰਿ ਕਰਮਿ ਪਾਇਆ ਤੁਧੁ ਜਿਨ ਕਉ ਸਿ ਨਾਮਿ ਹਰਿ ਕੈ ਲਾਗੇ ॥ (Raag Raamkali, M. 3,GGS. 917-13).
Those who have such pre-ordained destiny are attached to the Lord’s Name.

Anubhav is an intimate personal experience of some divine truths by elevated persons – (santan ki sunn sachi sakhi so bole jo pekhe aakhi GGS. 894).

Let us take for examples the following verses:-

1. ਤੂੰ ਮੇਰਾ ਰਾਖਾ ਸਭਨੀ ਥਾਈ ਤਾ ਭਉ ਕੇਹਾ ਕਾੜਾ ਜੀਉ ॥੧॥(Raag Maajh, M. 5, GGS. 103-13).
You are my Protector everywhere; why should I feel any fear or anxiety? ||1||

2. ਕਬੀਰ ਹਰਿ ਕਾ ਸਿਮਰਨੁ ਜੋ ਕਰੈ ਸੋ ਸੁਖੀਆ ਸੰਸਾਰਿ ॥ (Salok Bhagat Kabir, GGS. 1375-12).
Kabeer, whoever meditates in remembrance on the Lord, he alone is happy in this world..

3. ਜਿਨਿ ਹਰਿ ਸੇਵਿਆ ਤਿਨਿ ਸੁਖੁ ਪਾਇਆ ॥ ਸਹਜੇ ਹੀ ਹਰਿ ਨਾਮਿ ਸਮਾਇਆ ॥੩॥(Raag Asa M. 4, GGS. 11-19).
Those who serve You find peace.They are intuitively absorbed into the Lord’s Name. ||3||
Individuals would derive different meanings depending upon their ‘Spiritual Awastha/State’.

1. Most will understand the literal meaning that it is a promise and leave it there as a matter of simple knowledge.

2. Some will become curious and conscious to go a little deeper into the meaning and possible explore validity of these statements/promises using their knowledge gained from others and coupled with their Wisdom.

3. A few will trust the statements/promises as Divine Truths and would be keen to check the validity of the Truth knowing fully well that these have been already tried and tested – a realm of higher consciousness/Surat/Budh-bibek.

4. Still some rare one’s are lead (with Divine Grace) to experience the Truths arising out of their sense of connectivity with Akalpurakh (state of Naam) of these Promises in their daily life. Such individuals will thus be able to tell their real life stories out of their ‘Anubhav’ (personal experience) as to prove the validity of these Promises. Such people are known as ‘Anbhavis’.

So Intuition is a Divine Gift, which could come even as a ‘furna’ (somehow an idea or a glimpse/a hint) and then develop into knowledge, wisdom/surat/budh-bibek (Bibek Budhi Sukh Raen Vihanee Gurmett Naam Pargasaa – Raag Suhi Mahla 3, GGS. 772) and finally transforming into a force (Naam Pargas/Parkash), whicht leads one to experience/experimenting with Truths.

According to Guru Granth Sahib, all the Sikh Gurus were called upon to receive Gurmat on receiving the Divine Grace. (Mei aapu bol na janda mei kehaiaa sub hukamaie jio).

Intuition and Anubhav are elaborated in the Gurbani but more so in Jap Ji Sahib (Khands), Lavaan and Anand Sahib.

Those who do not accept or trust the concept of ‘Dhur ki Bani’ and importance of Nam -Jap will have difficulty in appreciating Gurmat Intuition and/or Anubhav. Gurbani accepts our limitation when it tells us that:-

ਬਾਣੀ ਬਿਰਲਉ ਬੀਚਾਰਸੀ ਜੇ ਕੋ ਗੁਰਮੁਖਿ ਹੋਇ ॥ (Raag Raamkali M. 1, GGS. 935-12).
How rare are those who contemplate the Word of the Guru’s Bani; they become Gurmukh.

Intuition and Anubhav are very much part and parcel of a ‘Gurmukh’. The choice by Guru Amar Das Ji of Bhai Jetha Ji to be his son-in-law who later emerged as the 4th Sikh Guru was out of Guru Ji’s Gurmat Intuition and Anubhav, otherwise Bhaii Jetha Ji was just an ordinary blue collar worker.

Kirpal Singh
Wellington, New Zealand
kirpal2singh@yahoo.com

Sikhi promotes a person to become a Gurmukh – someone who is looking for divine enlightenment to become pious and to be able to go into Sahaj in order to enjoy blissful wisdom, which is essential for a person to make a difference in one’s life. All the Gurus, Sages, holy persons went through this process.

In Sikhi anyone who contemplates on the Gur-Sabd (Gurbani) can extract Naam – an essential requirement to become a Gurmukh. Naam is abundantly present in Gur-sabd and is a prereqisite to go into Sehaj awastha in order to enjoy divine bliss – a state which cannot be summed up. Guru provides a link through Gur-Sabd, which was received as Hukam from Waheguru to show a Sikh the Gurmat Path.

ਗੁਰਮੁਖਾ ਹਰਿ ਧਨੁ ਖਟਿਆ ਗੁਰ ਕੈ ਸਬਦਿ ਵੀਚਾਰਿ ॥ ਨਾਮੁ ਪਦਾਰਥੁ ਪਾਇਆ ਅਤੁਟ ਭਰੇ ਭੰਡਾਰ ॥  (Salok Vaaraan and Vadheek Guru Amar Das, GGS. 1414-8).
The Gurmukhs earn the wealth of the Lord, contemplating the Word of the Guru’s Shabad. They receive the wealth of the Naam; their treasures are overflowing.

ਹਰਿ ਗੁਣ ਬਾਣੀ ਉਚਰਹਿ ਅੰਤੁ ਨ ਪਾਰਾਵਾਰੁ ॥ ਨਾਨਕ ਸਭ ਕਾਰਣ ਕਰਤਾ ਕਰੈ ਵੇਖੈ ਸਿਰਜਨਹਾਰੁ ॥੧੫॥
Through the Word of the Guru’s Bani, they utter the Glorious Praises of the Lord, whose end and limitations cannot be found. O Nanak, the Creator is the Doer of all; the Creator Lord beholds all. ||15||

ਗੁਰਮੁਖਿ ਅੰਤਰਿ ਸਹਜੁ ਹੈ ਮਨੁ ਚੜਿਆ ਦਸਵੈ ਆਕਾਸਿ ॥ ਤਿਥੈ ਊਂਘ ਨ ਭੁਖ ਹੈ ਹਰਿ ਅੰਮ੍ਰਿਤ ਨਾਮੁ ਸੁਖ ਵਾਸੁ ॥
Within the Gurmukh is intuitive peace and poise; his mind ascends to the Tenth Plane of the Akaashic Ethers. No one is sleepy or hungry there; they dwell in the peace of the Ambrosial Name of the Lord.

ਨਾਨਕ ਦੁਖੁ ਸੁਖੁ ਵਿਆਪਤ ਨਹੀ ਜਿਥੈ ਆਤਮ ਰਾਮ ਪ੍ਰਗਾਸੁ ॥੧੬॥
O Nanak, pain and pleasure do not afflict anyone, where the Light of the Lord, the Supreme Soul, illuminates. ||16||

A Gurmukh is a Gurmukh in all the faiths and religions. Any congregation of Gurmukhs (Sadhsangat/Satsangat) amounts to the presence of Guru and Waheguru in essence.

There is a message in the two quotes of Farid Ji as well:-

1. ਫਰੀਦਾਜੇਤੂਅਕਲਿਲਤੀਫੁਕਾਲੇਲਿਖੁਨਲੇ ਖ॥ਆਪਨੜੇਗਿਰੀਵਾਨਮਹਿਸਿਰੁਨੀ.ਵਾਂਕਰਿ ਦੇਖੁ॥੬॥( Salok Farid Ji, GGS-1378-4).
Fareed, if you have a keen understanding, then do not write black marks/ill against anyone else. Look underneath your own collar instead. ||6||

2. ਫਰੀਦਾਮੈਜਾਨਿਆਦੁਖੁਮੁਝਕੂਦੁਖੁਸਬਾ ਇਐਜਗਿ॥ਊਚੇਚੜਿਕੈਦੇਖਿਆਤਾਂਘਰਿਘਰਿ ਏਹਾਅਗਿ॥੮੧॥ (Salok Farid Ji, GGS-1382-4).
Fareed, I thought that I was in trouble; the whole world is in trouble! When I climbed the hill and looked around, I saw this fire in each and every home. ||81||

I find both verses relevant in guiding us in daily life:-

In verse 1. Farid Ji advises that we need a certain degree of ‘anbhav’ before we say or write anything for public consumption (to enlighten Sangat).

In verse 2. Farid Ji is talking about the fire of ‘Dubida’, which is engrossing him and which has also plagued every Ghar/House of religion (Hinduism, Christianity, Islam, Sikhi…). People are leaving God behind and are instead worshiping the messengers sent by God to enlighten them about GOD.

Guru Nanak Sahib has the following message about Dubida (Duality):-

The destination in the life of a Sikh is to become Gurmukh through ‘Gobind Milan’ and the greatest hurdle in achieving success in Sikhi Marg is Duality (Dubida).

For the removal of Dubida, the help of the Gurus who have successfully travelled on the same path and left guidelines for us in Gurbani to facilitate our journey is of paramount importance.

Guru Nanak Sahib guides us for careful deliberation that leads to removal of duality and turns a devotee God-like (Gurmukh). Let us delve deep into Gurbani in order to remove dubida, which separates us from Divine Wisdom:-

ਰਖਿ ਰਖਿ ਚਰਨ ਧਰੇ ਵੀਚਾਰੀ ॥ ਦੁਬਿਧਾ ਛੋਡਿ ਭਏ ਨਿਰੰਕਾਰੀ ॥ (Raag Danaasree Guru Nanak Dev Ji, GGS. 685-14).
After careful deliberation, the thoughtful person takes a step. Forsaking duality, he becomes a devotee of the Formless Lord.

Guru Arjan Dev Ji, in the following Shabd, traces the abundance of divine attributes/virtues that await a Gursikh who with the grace of Waheguru is able to remove one’s duality (ਗੁਰਿ ਦੁਬਿਧਾ ਜਾ ਕੀ ਹੈ ਮਾਰੀ ॥ਕਹੁ ਨਾਨਕ ਸੋ ਬ੍ਰਹਮ ਬੀਚਾਰੀ):-

ਜੋ ਇਸੁ ਮਾਰੇ ਸੋਈ ਸੂਰਾ ॥ ਜੋ ਇਸੁ ਮਾਰੇ ਸੋਈ ਪੂਰਾ ॥ (Raag Gauri M. 5, GGS. 237-17).
One who kills this is a spiritual hero.One who kills this is perfect.

ਜੋ ਇਸੁ ਮਾਰੇ ਤਿਸਹਿ ਵਡਿਆਈ ॥ਜੋ ਇਸੁ ਮਾਰੇ ਤਿਸ ਕਾ ਦੁਖੁ ਜਾਈ ॥੧॥
One who kills this obtains glorious greatness.One who kills this is freed of suffering. ||1||

ਐਸਾ ਕੋਇ ਜਿ ਦੁਬਿਧਾ ਮਾਰਿ ਗਵਾਵੈ ॥ ਇਸਹਿ ਮਾਰਿ ਰਾਜ ਜੋਗੁ ਕਮਾਵੈ ॥੧॥ ਰਹਾਉ ॥
How rare is such a person, who kills and casts off duality.
Killing it, he attains Raja Yoga, the Yoga of meditation and success. ||1||Pause||

ਜੋ ਇਸੁ ਮਾਰੇ ਤਿਸ ਕਉ ਭਉ ਨਾਹਿ ॥ ਜੋ ਇਸੁ ਮਾਰੇ ਸੁ ਨਾਮਿ ਸਮਾਹਿ ॥
One who kills this has no fear.One who kills this is absorbed in the Naam.

ਜੋ ਇਸੁ ਮਾਰੇ ਤਿਸ ਕੀ ਤ੍ਰਿਸਨਾ ਬੁਝੈ ॥ ਜੋ ਇਸੁ ਮਾਰੇ ਸੁ ਦਰਗਹ ਸਿਝੈ ॥੨॥
One who kills this has his desires quenched.One who kills this is approved in the Court of the Lord. ||2||

ਜੋ ਇਸੁ ਮਾਰੇ ਸੋ ਧਨਵੰਤਾ ॥ਜੋ ਇਸੁ ਮਾਰੇ ਸੋ ਪਤਿਵੰਤਾ ॥
One who kills this is wealthy and prosperous.One who kills this is honorable

ਜੋ ਇਸੁ ਮਾਰੇ ਸੋਈ ਜਤੀ ॥ ਜੋ ਇਸੁ ਮਾਰੇ ਤਿਸੁ ਹੋਵੈ ਗਤੀ ॥੩॥
One who kills this is truly a celibate.One who kills this attains salvation. ||3||

ਜੋ ਇਸੁ ਮਾਰੇ ਤਿਸ ਕਾ ਆਇਆ ਗਨੀ ॥ ਜੋ ਇਸੁ ਮਾਰੇ ਸੁ ਨਿਹਚਲੁ ਧਨੀ ॥
One who kills this – his coming is auspicious.One who kills this is steady and wealthy.

ਜੋ ਇਸੁ ਮਾਰੇ ਸੋ ਵਡਭਾਗਾ ॥ਜੋ ਇਸੁ ਮਾਰੇ ਸੁ ਅਨਦਿਨੁ ਜਾਗਾ ॥੪॥
One who kills this is very fortunate.
One who kills this remains awake and aware, night and day. ||4||

ਜੋ ਇਸੁ ਮਾਰੇ ਸੁ ਜੀਵਨ ਮੁਕਤਾ ॥ ਜੋ ਇਸੁ ਮਾਰੇ ਤਿਸ ਕੀ ਨਿਰਮਲ ਜੁਗਤਾ ॥
One who kills this is Jivan Mukta, liberated while yet alive.One who kills this lives a pure lifestyle.

ਜੋ ਇਸੁ ਮਾਰੇ ਸੋਈ ਸੁਗਿਆਨੀ ॥ ਜੋ ਇਸੁ ਮਾਰੇ ਸੁ ਸਹਜ ਧਿਆਨੀ ॥੫॥
One who kills this is spiritually wise.One who kills this meditates intuitively. ||5||

ਇਸੁ ਮਾਰੀ ਬਿਨੁ ਥਾਇ ਨ ਪਰੈ ॥ ਕੋਟਿ ਕਰਮ ਜਾਪ ਤਪ ਕਰੈ ॥
Without killing this, one is not acceptable, Even though one may perform millions of rituals, chants and austerities.

ਇਸੁ ਮਾਰੀ ਬਿਨੁ ਜਨਮੁ ਨ ਮਿਟੈ ॥ਇਸੁ ਮਾਰੀ ਬਿਨੁ ਜਮ ਤੇ ਨਹੀ ਛੁਟੈ ॥੬॥
Without killing this, one does not escape the cycle of reincarnation.Without killing this, one does not escape death. ||6||

ਇਸੁ ਮਾਰੀ ਬਿਨੁ ਗਿਆਨੁ ਨ ਹੋਈ ॥ ਇਸੁ ਮਾਰੀ ਬਿਨੁ ਜੂਠਿ ਨ ਧੋਈ ॥
Without killing this, one does not obtain spiritual wisdom.Without killing this, one’s impurity is not washed off

ਇਸੁ ਮਾਰੀ ਬਿਨੁ ਸਭੁ ਕਿਛੁ ਮੈਲਾ ॥ ਇਸੁ ਮਾਰੀ ਬਿਨੁ ਸਭੁ ਕਿਛੁ ਜਉਲਾ ॥੭॥
Without killing this, everything is filthy.Without killing this, everything is a losing game. ||7||

ਜਾ ਕਉ ਭਏ ਕ੍ਰਿਪਾਲ ਕ੍ਰਿਪਾ ਨਿਧਿ ॥ ਤਿਸੁ ਭਈ ਖਲਾਸੀ ਹੋਈ ਸਗਲ ਸਿਧਿ ॥
When the Lord, the Treasure of Mercy, bestows His Mercy,One obtains release, and attains total perfection.

ਗੁਰਿ ਦੁਬਿਧਾ ਜਾ ਕੀ ਹੈ ਮਾਰੀ ॥ ਕਹੁ ਨਾਨਕ ਸੋ ਬ੍ਰਹਮ ਬੀਚਾਰੀ ॥੮॥੫॥
One whose duality has been killed by the Guru,Says Nanak, contemplates God. ||8||5||

According to Guru Amar Das Ji, the only thing for emancipation or union with the Akal Purakh is through love of devotion and living under Divine Will/Fear; thus one should make an honest attempt to become a candidate for Divine Grace with complete removal of duality from the mind. It is the Grace of the Akal Purkh necessary to cross this worldly ocean by following the teachings incorporated in the Sabd Guru.

ਬੁਰਾ ਭਲਾ ਤਿਚਰੁ ਆਖਦਾ ਜਿਚਰੁ ਹੈ ਦੁਹੁ ਮਾਹਿ ॥ ਗੁਰਮੁਖਿ ਏਕੋ ਬੁਝਿਆ ਏਕਸੁ ਮਾਹਿ ਸਮਾਇ ॥੭॥ (Raag Suhi M.3, GGS. 757-6).
He calls others bad and good, as long as he is in duality. The Gurmukh understands the One and Only Lord; He is absorbed in the One Lord. ||7||

Kabir Ji attests the removal of dubida as a means to becoming a Gurmukh:-

ਜਬ ਆਪਾ ਪਰ ਕਾ ਮਿਟਿ ਗਇਆ ਜਤ ਦੇਖਉ ਤਤ ਤੂ ॥੨੦੪॥(Salok Bhagat Kabir, GGS. 1375-10).
When the difference between myself and others is removed, then wherever I look, I see only You. ||204||

Guru Nanak Sahib reaffirms the negative role of Dubida in realising Divine Guidance, as given below:-

ਆਪੁ ਗਵਾਈਐ ਤਾ ਸਹੁ ਪਾਈਐ ਅਉਰੁ ਕੈਸੀ ਚਤੁਰਾਈ॥ (Raag Tilang M. 1, GGS. 722-14).
One obtains Divine Wisdom by eliminating dubida arising from oneself and not by any other technique.

Even the above is not enough, the real difference is perceived when Waheguru’s Nadr takes over:-

ਸਹੁ ਨਦਰਿ ਕਰਿ ਦੇਖੈ ਸੋ ਦਿਨੁ ਲੇਖੈ ਕਾਮਣਿ ਨਉ ਨਿਧਿ ਪਾਈ ॥
One fully qualifies only when the grace/nadr fully leads the egoless (without dubida) across.

The above sounds something like that when one qualifies in a competitive examination through a written test and an interview one is still not sure to be selected finally unless one gets in to a merit list within the number of earmarked vacancies.

The overall path of removal of Duality is to study of Gur-sabd to obtain Naam:-

– ਕਿਰਪਾ ਕਰੇ ਜੇ ਆਪਣੀ ਤਾ ਗੁਰ ਕਾ ਸਬਦੁ ਕਮਾਹਿ ॥ (Raag Asa M. 2, GGS. 466-18).
If the Lord grants His Grace, one acts according to the Teachings of the Guru’s Shabad.

– ਜਿਸ ਨੋ ਕ੍ਰਿਪਾ ਕਰੈ ਤਿਸੁ ਆਪਨ ਨਾਮੁ ਦੇਇ ॥ ਬਡਭਾਗੀ ਨਾਨਕ ਜਨ ਸੇਇ ॥੮॥੧੩(Raag Gauri M. 5, GGS. 281-1).
He Himself gives His Name to those, upon whom He bestows His Mercy.॥ Very fortunate, O Nanak, are those people. ||8||13||

Obtaining of Naam signifies a state without duality (dubida) to become a Gurmukh (visionary like of Sikh Gurus, Bhagats and Mahapurakhs) as given in Sukhmani Sahib:-.

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

– Sikhi is indeed a difficult path and cannot be grasped without “GURPARSAD”. When GURPARSAD (ref. to Mool Mantar) descends, the removal of Duality becomes imminent followed by a flow of ‘Naam Daan’ (divine wisdom).

ਖੰਨਿਅਹੁ ਤਿਖੀ ਵਾਲਹੁ ਨਿਕੀ ਏਤੁ ਮਾਰਗਿ ਜਾਣਾ ॥ (Raag raamkali M. 3, GGS. 918-19).
The path they take is sharper than a two-edged sword, and finer than a hair.

“Gurbani eis jag mein channan, Karam vasai mann aaiyai”. Gurbani is guiding as a Divine Light-house but to be able to see the light of Gurbani is also governed by Waheguru’s grace.

Kirpal Singh
Wellington, New Zealand
kirpal2singh@yahoo.com

In Sukhmani Sahib, Guru Arjan Dev Ji, the Chief Editor of Granth Sahib (Pothi Sahib) gives an extensive literature survey, experimental work and conclusion as his tried Methodology to grasp the Sikhi Spiritual Marg elaborated in Gurbani:-

1. Literature Survey:-

ਬਹੁ ਸਾਸਤ੍ਰ ਬਹੁ ਸਿਮ੍ਰਿਤੀ ਪੇਖੇ ਸਰਬ ਢਢੋਲਿ ॥  ਨਾਹੀ ਹਰਿ ਹਰੇ ਨਾਨਕ ਨਾਮ ਅਮੋਲ ॥੧॥ (Raag Gauri M. 5, GGS. 265-8).
The many Shaastras and the many Simritees – I have seen and searched through them all. They are not equal to Har, Haray – O Nanak, the Lord’s Invaluable Name. ||1||

The outcome of literature survey done by Guru Arjan Dev Ji narrows down the essence of Gurmat as ‘Invaluable Naam’.

2. Experimental work:-

Guru Arjan Dev Ji gives his experimental experience of merging with Waheguru by having full faith and trust in Him followed by as directed by Guru Nanak Sahib (dubida chod bhaie nirankari):-

ਪਾਰਬ੍ਰਹਮੁ ਜਿਨਿ ਸਚੁ ਕਰਿ ਜਾਤਾ ॥ (Raag Gauri M. 5, GGS. 283-16).
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||

ਰਖਿ ਰਖਿ ਚਰਨ ਧਰੇ ਵੀਚਾਰੀ ॥ ਦੁਬਿਧਾ ਛੋਡਿ ਭਏ ਨਿਰੰਕਾਰੀ ॥ (Raag Dhanaasree M.1, GGS. 685-14).
After careful deliberation, the thoughtful person takes a step. Forsaking duality, he becomes a devotee of the Formless Lord.

ਮੁਕਤਿ ਪਦਾਰਥੁ ਹਰਿ ਰਸ ਚਾਖੇ ॥ ਆਵਣ ਜਾਣ ਰਹੇ ਗੁਰਿ ਰਾਖੇ ॥੨॥
He obtains the treasure of liberation, and enjoys the sublime essence of the Lord. His comings and goings end, and the Guru protects him. ||2||

3. Conclusion:-

Gurbani then goes on to conclude that if one loves the company of ‘Invaluable Naam’ (in survey #1) the the person is blessed and lives in the company of Waheguru:-

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

ਗੁਰ ਪ੍ਰਸਾਦਿ ਆਪਨ ਆਪੁ ਸੁਝੈ ॥ ਤਿਸ ਕੀ ਜਾਨਹੁ ਤ੍ਰਿਸਨਾ ਬੁਝੈ ॥
By Guru’s Grace, one understands himself; Know that then, his thirst is quenched.

The prescribed steps of Methodology is the outcome of the life experiences of Sikh Gurus, Bhagats, Mahapurakhs and Gurmukhs.

With the grace of Waheguru, I personally rely on this Methodology more than anything else.

Kirpal Singh
Wellington, New Zealand
kirpal2singh@yahoo.com

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 ॥ (Mundaavani Guru Arjan Dev, GGS. 1429-12).
Upon this Plate, three things have been placed: Truth, Contentment and Contemplation.

ਅੰਮ੍ਰਿਤ ਨਾਮੁ ਠਾਕੁਰ ਕਾ ਪਇਓ ਜਿਸ ਕਾ ਸਭਸੁ ਅਧਾਰੋ ॥
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 ॥
One who eats it and enjoys it shall be saved.

ਏਹ ਵਸਤੁ ਤਜੀ ਨਹ ਜਾਈ ਨਿਤ ਨਿਤ ਰਖੁ ਉਰਿ ਧਾਰੋ ॥
This thing can never be forsaken; keep this always and forever in your mind.

ਤਮ ਸੰਸਾਰੁ ਚਰਨ ਲਗਿ ਤਰੀਐ ਸਭੁ ਨਾਨਕ ਬ੍ਰਹਮ ਪਸਾਰੋ ॥੧॥
The dark world-ocean is crossed over, by grasping the Feet of the Lord; O Nanak, it is all the extension of God. ||1||

– The ‘Sat Naam’of Mool Mantar is described as ‘Amrit Naam’ in the concluding verse of Mundavani and is further elaborated as the one who is everywhere (ਬ੍ਰਹਮ ਪਸਾਰੋ). Who can be everywhere except Waheguru?

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

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

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

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

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

A number of Gurbani Tuks support the same theme:-

ਪੂਰਬਿ ਜਨਮਿ ਪਰਚੂਨ ਕਮਾਏ ਹਰਿ ਹਰਿ ਹਰਿ ਨਾਮਿ ਪਿਆਰੇ ॥(M. 4, GGS. 982-2).
Because of actions committed in past lives, one comes to love the Name of the Lord, Har, Har, Har.

ਰਾਮ ਨਾਮ ਬਿਨੁ ਤ੍ਰਿਪਤਿ ਨ ਆਵੈ ਕਿਰਤ ਕੈ ਬਾਂਧੈ ਭੇਖੁ ਭਇਆ ॥੪॥ (M. 1, GGS. 1127-15).
But without the Lord’s Name, he is not satisfied; he wears religious robes, but
he is bound by the karma of the actions he committed in past lives. ||4||

ਕਥਤਾ ਬਕਤਾ ਸੁਨਤਾ ਸੋਈ ॥ ਆਪੁ ਬੀਚਾਰੇ ਸੁ ਗਿਆਨੀ ਹੋਈ ॥੧॥ ਰਹਾਉ ॥ (Raag Gauri M. 1, GGS. 152-4).
The Lord is the One who speaks, teaches and listens
One who contemplates his own self is truly wise. ||1||Pause||

ਕਹਤਉ ਪੜਤਉ ਸੁਣਤਉ ਏਕ (ANK 686).
The one that Listens, speaks, sees, reflects is ONE !! ONLY. Thats how one bows to this ONE

ਆਵਣ ਜਾਣੁ ਰਹਿਓ ॥ ਤਪਤ ਕੜਾਹਾ ਬੁਝਿ ਗਇਆ ਗੁਰਿ ਸੀਤਲ ਨਾਮੁ ਦੀਓ ॥੧॥ ਰਹਾਉ ॥ (Raag Maaroo, M. 5, GGS. 1002-16).
My coming and going in reincarnation is ended. The boiling cauldron has cooled down; the Guru has blessed me with the cooling, soothing Naam, the Name of the Lord. ||1||Pause||

All the quotes above refer to Naam (Har Nam – Waheguru) and Gur (Gurbani).

Guru Nanak Sahib, Bhagat Kabir Ji and Guru Arjan Dev Ji lend their full support and appreciation for Naam in shaping their lives:-

– ਨਾਮ ਬਿਨਾ ਕੈਸੇ ਆਚਾਰ ॥੧॥ ? (Raag Parbhati M. 1, GGS. 1330-16).
Naam Binaa Kaisae Aachaar ||1||
Without the Naam, the Name of the Lord, how can I maintain good conduct? ||1||

ਐਸੇ ਝੂਠਿ ਮੁਠੇ ਸੰਸਾਰਾ ॥
Aisae Jhooth Muthae Sansaaraa ||
Such is the falsehood which is plundering the world.

– ਚਿੰਤ ਭਵਨਿ ਮਨੁ ਪਰਿਓ ਹਮਾਰਾ ॥ (Raag Asa Bhagat Kabir, GGS. 478-16).
Chinth Bhavan Man Pariou Hamaaraa ||
My mind has fallen into the whirlpool of anxiety.

ਨਾਮ ਬਿਨਾ ਕੈਸੇ ਉਤਰਸਿ ਪਾਰਾ ॥੩॥ ?
Naam Binaa Kaisae Outharas Paaraa ||3||
Without the Naam, how can I cross over to the other side? ||3||

– ਸਾਚਾ ਨਾਮੁ ਮੇਰਾ ਆਧਾਰੋ ॥ (Raag Raamkali M. 3, GGS. 971-9).
Saachaa Naam Maeraa Aadhhaaro ||
The True Name is my only support.

ਸਾਚੁ ਨਾਮੁ ਅਧਾਰੁ ਮੇਰਾ ਜਿਨਿ ਭੁਖਾ ਸਭਿ ਗਵਾਈਆ ॥
Saach Naam Adhhaar Maeraa Jin Bhukhaa Sabh Gavaaeeaa ||
The True Name is my only support; it satisfies all hunger.

To sum up “What is Naam?”

“An ideal is beyond explanation. To analyze God is to dethrone God. (by Sufi Hazrat Inayat Khan).

Likewise, I would think that Naam/Waheguru cannot be defined. Any exercise to embark on defining Naam/Waheguru (agam-apaar, not within any body’s reach) will be futile. It is a subject of Anubhav – personal enlightenment based on as to which Khand or step of Lavaan (ref. to Jap Ji Sahib or Lavaan) we actually belong to at a point in life.

Kirpal Singh
Wellington, New Zealand
kirpal2singh@yahoo.com

In Sikhi, Guru’s Nadr (Grace) is a paramount blessing in moving on the Spiritual Path. Life of Guru Ram Das Ji is a solid example and product of blessings of Guru Amar Das Ji.

Is this not a miraculous that Bhai Jetha an ordinary poor young boy who used to sell boiled black chick-peas eventually became the 4th Sikh Guru? He not only left behind spiritual wealth but also financial/economic wealth as well? How can we explain this feat otherwise?
Guru Ram Das Ji’s spiritual transformation leading to a rise from a blue collar worker to Gurudom in Sikhi provides an insight in to his selfless unflinching Guru-Seva, obeying his Guru’s commands and trust and faith in Naam (Waheguru) to attract Budh-bibek/ Sohjee/Gurmat with the help of Divine grace/nadr/kirpa/gurparsad.
Guru Ram Das Ji’s story fulfils the guiding truths given in the following Gurbani tuks:-
ਗੁਰ ਕੈ ਗ੍ਰਿਹਿ ਸੇਵਕੁ ਜੋ ਰਹੈ ॥ ਗੁਰ ਕੀ ਆਗਿਆ ਮਨ ਮਹਿ ਸਹੈ ॥ (Raag Gauhri M. 5, GGS. 286-17).
That selfless servant, who lives in the Guru’s household, Is to obey the Guru’s Commands with all his mind

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

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

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

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

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

It is wondrous as how Guru Ji without any formal education became an extraordinary visionary and full of management skills to do many things for the development of the Sikh Community. Today the hustling bustling city of Amritsar is known for ‘Ram Das Sarovar’ and Darbar Sahib (Golden Temple). Amritsar today houses Khalsa College, Guru Nanak Dev University and many other Colleges and Higher Educational Institutions that have produced so many scholarly professors, lecturers and researchers and numerous literary works since hundreds of years after Guru Ram Das Ji’s spiritual legacy.

The apex body, SGPC, looking after the affairs of Gurduaras in Punjab runs from the premises of Golden Temple complex with an exponentially growing annual budget rising to Rs. 900+ crores; a huge real estate and employing a large task force at different levels. What a remarkable vision for human resource management that Guru Ji left for us!.

Guru Arjan Dev Ji (a blessed son of Guru Ram Das Ji) has been a great gift to Sikhi who was instrumental in contributing the major portion of Gurbani and at the same time in compiling Adi Granth Sahib by incorporating spiritual writings of five Gurus and that of Bhagats and Mahapurakhs to create an interfaith stage for spiritual growth.

A lot of individuals or heterogeneous groups of people have been/are interested in interpreting/translating Gurbani with their inherent fundamental differences as wide as these: some accept the name ‘Waheguru” others do not; some believe in Naam Japna others consider it superfluous; some believe in divine/guru’s grace others do not believe in nadr/grace. However, there is very little done in experimenting to explore the validity of various steps of Lavaan (or Khands ) using the knowledge and wisdom gained to ascend further into the successive climbing steps. The unfortunate part is that Lavaan Bani has been sidelined into an occasional/casual reading as part of Anand Karaj whereas its message is worth digesting on daily or at least weekly basis. I wish journey through Lavaan is considered seriously by Gursikhs as a sure path in climbing the Gurmat Spiritual Marg.
Bhatt Keerat acknowledges the Spiritual Wealth of Guru Ram Das Ji and pays a glowing tribute in the following pankti:-

ਇਕ ਅਰਦਾਸਿ ਭਾਟ ਕੀਰਤਿ ਕੀ ਗੁਰ ਰਾਮਦਾਸ ਰਾਖਹੁ ਸਰਣਾਈ ॥੪॥੫੮॥ (GGS. 1406-10)
Eik Aradhaas Bhaatt Keerath Kee Gur Raamadhaas Raakhahu Saranaaee ||4||58||
Keerat the poet offers this one prayer: O Guru Raam Daas, save me! Take me into Your Sanctuary! ||4||58||

Yogi Harbhajan Singh (USA) named his ashram after Guru Ram Das Ji and lately the Punjab and Indian Governments befittingly re-named ‘Guru Ram Das International Airport, Amritsar.

Among the notable Gursikhs and by judging their contribution, Bhai Sahib Bhai Vir Singh Ji and Baba Iqbal Singh Ji (Baru Sahib) give ample demonstration of moving on the ladder of Lavaan in practical terms. I wish and hope there are many more in the footsteps of Guru Ram Das Ji.
I would urge the researchers in Sikhi (especially those holding Chairs on Sikhism in various universities in India and abroad) if they could include in their curriculum to explore deeply in areas such as Divine Nadr/Grace and Naam, which help transform an individual from an ordinary person in to a devta.

Personally, I find the following message of Guru Ram Dass Ji torch bearing and very assuring in life:-
ਜਿਨ ਅੰਤਰਿ ਹਰਿ ਹਰਿ ਪ੍ਰੀਤਿ ਹੈ ਤੇ ਜਨ ਸੁਘੜ ਸਿਆਣੇ ਰਾਮ ਰਾਜੇ ॥ (Raag Asa M. 4, GGS. 450-15).
Those whose hearts are filled with the love of the Lord, Har, Har, are the wisest and most clever people, O Lord King.
ਜੇ ਬਾਹਰਹੁ ਭੁਲਿ ਚੁਕਿ ਬੋਲਦੇ ਭੀ ਖਰੇ ਹਰਿ ਭਾਣੇ ॥
Even if they misspeak outwardly, they are still very pleasing to the Lord.
ਹਰਿ ਸੰਤਾ ਨੋ ਹੋਰੁ ਥਾਉ ਨਾਹੀ ਹਰਿ ਮਾਣੁ ਨਿਮਾਣੇ ॥

The Lord’s Saints have no other place. The Lord is the honour of the dishonoured.
ਜਨ ਨਾਨਕ ਨਾਮੁ ਦੀਬਾਣੁ ਹੈ ਹਰਿ ਤਾਣੁ ਸਤਾਣੇ ॥੧॥
The Naam, the Name of the Lord, is the Royal Court for servant Nanak; the Lord’s power is his only power. ||1|

Kirpal Singh
Wellington, New Zealand
kirpal2singh@yahoo.com

In my humble understanding, the path to Simran of Waheguru is Naam Jaap.

What is Naam Jaap?

Rcading/reciting/contemplating of Gurbani and reciting/uttering the sacred name of one’s God (Waheguru in my case). This needs hammering for months, years till one starts speaking out Waheguru automatically. This is the beginning of entering the sphere of Simran (Ajapa Jap). One goes through a goden rule: “sodat sodat sodat sejeia, gurparsad tat bujeia”. Please be aware the rider is “GURPARSAD”.

What is Simran?

After an extensive study of Gurbani of Guru Granth Sahib and company of Satsangat with evolved souls who have explored Gurbani/with spiritual experiences) one develops an ‘umang’ for Gurbani and Waheguru’s name. This leads to a pleasant craving (bhukh) further for Gurbani. This bhukh is satiated with Gurbani and Keertan alone but only temporarily.

The Simran starts when this ‘bhukh’ goes on ever increasing and there is no visible end…..this leads to sehaj/anand but one keeps wondering as what is next. In Simran one keeps on changing every moment and one can say different things at different moments (could be easily confused as ‘Dubida’).

Technique of Naam Jaap and Simran

My technique of Naam Jaap and to get in to the state of Simran is by simply exploring of Gurbani and reciting the name of Waheguru. Starting with an Ardas seeking His guidance and strength for belief/faith full of total devotion (believing ‘hor nahi tahu’ and ‘dolan te rakho prabu’) and ending with an Ardas of Gratitude.

Those who assisted me in this path:

I acknowledge the Gurmat sparks shared by the following respected members of GL-Z (Gurbani Learning Zone – an International Sikh Forum): Dr. Madho Singh, Dr. Virinder Singh Grewal, Dr. Kulwant Singh Khokhar, Dr. Harbans Lal, S. Rawel Singh, Dr. Avtar Singh(MIT), Jagmohan Singh (San Jose), Dr IJ Singh and Rabinder Singh Bhambra…….. (all from USA). S. Charan Singh (Canada). S. Gurjeet Singh Khalsa (Australia), S. Dharam Singh Nihang Ji (of Khanna) is my favourite in understanding of Gurmat.

My daily routine is reading of Gurbani and listening to Keertan for long hours. I wake up and go to bed saying Waheguru (automatically). In the night if I wake up I hear myself speaking and listening Waheguru. Waheguru has become Ajapa Jaap with me all the time and where ever I am. When I attend to other things in life I still remain conscious of Waheguru’s Name and as soon as I finish attending to other work, the Jaap automatically comes back. When I converse with other people, respond on telephone and even while lecturing in a class room, I utter automatically “Waheguru”. Some people do laugh but I enjoy this state enormously. In spite, at times I am angry (why, I do not know?). Even some of the posts on GL-Z (Gurbani Learning Zone) make me angry.

All my Gutkas or Gurbani books and teekas are highlighted in several colours, verses as well as single words of significant importance. I enjoy reading First Ashtpadi of Sukhmani Sahib, Lavaan or Rehras Sahib and Sohila (even early in the morning as well or when I am tired any time of the day). I do not stick to conventional Nit-nem but like to read Gurbani for long hours along with teekas and with rotation. Jap Ji, Lavaan, Anand sahib, and Sukhmani Sahib, Sidh Gohst are my favourites. Bara Maha, Sabad Hajare, Slok M. 9 and Bhagat Bani form part of my weekly reading. My passion is Gurbani – Around twenty years back I realized that I was a lot more academically interested in Gurbani than in Chemistry (as a professor). At times I feel like going for simple Naam Jaap only without reading any Gurbani.

While climbing in this path I was fortunate to interact with the following elevated souls in person or through their writings to strengthen my resolve. Those include are: my mother, Dr. Kartar Singh (New Delhi), Sant Kesar Singh, Sant Atar Singh, Sant Teja Singh, Rarre Wale Sant, Baba Nand Singh, Sant Ishar Singh, Sant Sujan Singh, Bhai Randhir Singh, S. Raghbir Singh Bir, Dr. Sahib Singh, Bhai Vir Singh, Prof. Puran Singh, Dr. Taran Singh, Dr. Gobind Singh Mansukhani, Bhagat Puran Singh, Prof. Trilochan Singh, Dr. Harnam Singh Shan, Prof. Kirpal Singh Badunkar (SGPC), Giani Sant Singh Maskeen, Bhai Pinderpal Singh, Gurmat Parkash and Sisganj (Magazines), and S. Simarjit Singh (Editor, Gurmat Parkash) etc. etc. Maharaj Sawan Singh, Sant Kirpal Singh (Radha-soami).

Outside the Sikh world, I gained a lot from Bhagavad Gita, Quran, Bible, Sai Baba,T. L. Vaswani, Osho, Mother Teresa, Sri Ramakrishna (The Way to God), Mahatma Gandhi, Swami Sivanda, Sri Sri Ravishankar, Dalai Lama, Joel Osten (Become A Better You), CPL Paddock (God’s Minutes), Rick Warren (The Purpose Driven life), Sufi Inspirational messages by Hazrat Inayat Khan, Dr. Frank Morales (Sri Dharam Pravartaka Acharya – Sanatan Dharma, USA) etc.

Some Gurbani verses were on the walls of our bed-room and my office in the University. Keertan or Gurbani cassettes and records/CDs (and now USB’s) were always playing when I was in my house. As soon as I got into my car either Sukhmani Sahib or Keertan was in play. When the computers became available then I had keertan (Asa di Vaar) or Gubani during my break hours in the office. I have a small rosary in my pocket since 1955 which reminds to Naam Jaap as and when I touch it – and now it is still in my pocket but I do not need to be reminded by it as Jaap of Waheguru goes on automatically all the time and everywhere.

Then came a stage when I read extensively about Sikh history. The Gurmat Parkash remained/remains my favourite read till today (since 1965). I highlight Gurbani Verses that interest me. In 1970, I read the full Guru Granth Sahib first time taking seven months to complete. I made notes in a dairy which I preserve till today. After this I went into teekas and to understand the meanings of Gurbani. Bhai Kahn Singh Ji’s Marthand was a favourite book and so was Vaaran of Bhai Gurdas Ji and Bhagat Bani.

At the age of 15, I went through Khande di Phul initiation and I was reading Guru Granth Sahib and remembered all the banis of Nitnem, Sukhmani Sahib by heart, and I was in nit-nem regularly. In addition I used to do Jaap of Waheguru using a rosary or without every morning and evening. Divinity was my favourite subject (chemistry 2nd best) at Sri Guru Teg Bhadur Khalsa Higher Secondary School, Delhi. I stood first in 20 out of 21 Examinations in Dharmak (Divinity). Also was placed in merit to get a 2-year Divinity Scholarship in an All India Divinity Examination conducted by the SGPC, Amritsar (1954-55). This laid a grounding of deep interest in Gurbani at a young age with my mother playing a pivotal role with the blessings of Waheguru.

I firmly believe that both “Naam Jaap and Simran” come with the Grace of Waheguru as His gifts only:

ਨਾਉ ਨਾਨਕ ਬਖਸੀਸ ਨਦਰੀ ਕਰਮੁ ਹੋਇ ॥੪॥੩॥੫॥(Raag Suhi M. 1, GGS. 729).
O Nanak, the Naam, the Name of the Lord is the blessing, given to those who receive His Mercy, and His Grace. ||4||3||5||

Simran is a state where one lives consciously with Prab without the need for any other support.

ਪ੍ਰਭ ਕੈ ਸਿਮਰਨਿ ਬਿਨਸੈ ਦੂਜਾ ॥ (Raag Gauri M. 5, GGS. 262).
In the remembrance of God, duality is removed.

Simran is total (consciously) absorption in Waheguru without a trace of duality (Dubida). This can only achieved only with His Grace (Nadr/Kirpa/Gurparsad).

ਕਰਿ ਕਿਰਪਾ ਜਿਸੁ ਆਪਿ ਬੁਝਾਇਆ ॥ ਨਾਨਕ ਗੁਰਮੁਖਿ ਹਰਿ ਸਿਮਰਨੁ ਤਿਨਿ ਪਾਇਆ ॥੮॥੧॥( Raag Gauri M.5, GGS. 263).
By His Grace, He Himself bestows understanding. O Nanak, the Gurmukh attains the remembrance
of the Lord. ||8||1||

ਹਰਿ ਸਿਮਰਨ ਮਹਿ ਆਪਿ ਨਿਰੰਕਾਰਾ ॥ (Raag Gauri, M. 5, GGS. 263-18).
In the remembrance of the Lord, Presence of Formless is felt.

ਹਰਿ ਸੇਵਾ ਮੁਖਿ ਅੰਮ੍ਰਿਤ ਨਾਮੁ ॥੧॥ (Raag Asa, M. 5, GGS. 375-4).
Serving the Lord, the Ambrosial Naam comes into one’s mouth. ||1||

ਨਾਮ ਸੰਗਿ ਜਿਸ ਕਾ ਮਨੁ ਮਾਨਿਆ ॥ ਨਾਨਕ ਤਿਨਹਿ ਨਿਰੰਜਨੁ ਜਾਨ (Raug Gauri, M. 5, GGS. 281-1
One whose mind accepts the Company of the Naam, The Name of the Lord, O Nanak, knows the Immaculate Lord. ||3||

The above Tuk clearly tells that Naam is a Divine-Door when it is opened with Divine Sohjee/Bud-bebik grasped from Gurbani brings one to an awastha of knowing and becoming Ik-Mik with Waheguru – “sito-sita mehima Mahe”.

This is further reinforced by Guru Nanak Dev Ji when he beautifully sums up in a clear direction:-

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

A Gradual ਆਪੁ ਗਵਾਈਐ – is “Naam Simran”. On loosing oneself, Waheguru’s Yaad becomes one’s companion.

Someone would question about my professional and family life during all these years. However, I would sum up in the verse “Toon mera rakha sabni thaien ta bho khea kara jeo”. In spite of usual upheavals, the life has been full of divine fun and spiritual adventures, which have kept my passion for Gurbani ever growing so far (Gurbani eis jag mein channan).

Kirpal Singh
Wellington, New Zealand
kirpal2singh@yahoo.com

Guru Arjan Dev Ji is vocal in Gurbani about the oneness of Waheguru/God:-

ਨਾਨਕ ਦੂਜਾ ਅਵਰੁ ਨ ਕੋਇ ॥੭॥ (Raag Gauri, M. 5, GGS. 278-2).
O Nanak, there is no other at all. ||7||

ਪ੍ਰਭ ਵਿਣੁ ਦੂਜਾ ਕੋ ਨਹੀ ਨਾਨਕ ਹਰਿ ਸਰਣਾਇ ॥ (Raah Maajh, M. 5, GGS. 135-4.
Without God, there is no other at all. Nanak has entered the Sanctuary of the Lord.

ਤੂੰ ਮੇਰਾ ਪਿਤਾ ਤੂੰਹੈ ਮੇਰਾ ਮਾਤਾ ॥ (Raag Maajh, M. 5, GGS. 103-13).
You are my Father, and You are my Mother.
,,,,,,
ਤੁਮਰੀ ਕ੍ਰਿਪਾ ਤੇ ਤੁਧੁ ਪਛਾਣਾ ॥
By Your Grace, I recognize You.

ਕਲਿਜੁਗੁ ਉਧਾਰਿਆ ਗੁਰਦੇਵ ॥ (Raag Asa, M. 5, GGS. 406-4).
The Divine Guru is the Saving Grace in this Dark Age of Kali Yuga.

ਮਲ ਮੂਤ ਮੂੜ ਜਿ ਮੁਘਦ ਹੋਤੇ ਸਭਿ ਲਗੇ ਤੇਰੀ ਸੇਵ ॥੧॥ ਰਹਾਉ ॥
Even those fools and idiots, stained with feces and urine, have all taken to Your service. ||1||Pause||
…………………
ਸਤਜੁਗੁ ਤ੍ਰੇਤਾ ਦੁਆਪਰੁ ਭਣੀਐ ਕਲਿਜੁਗੁ ਊਤਮੋ ਜੁਗਾ ਮਾਹਿ ॥
The Golden Age of Sat Yuga, the Silver Age of Trayta Yuga, and the Brass Age of Dwaapar Yuga are good; but the best is the Dark Age, the Iron Age, of Kali Yuga.

ਕਲਿਜੁਗ ਮਹਿ ਹਰਿ ਜੀਉ ਏਕੁ ਹੋਰ ਰੁਤਿ ਨ ਕਾਈ ॥(Raag Bhaira-o, Guru Amar Das, GGS. 1130-1).
In Kali Yuga, it is the time for the One Dear Lord; it is not the time for anything else.

ਨਾਨਕ ਗੁਰਮੁਖਿ ਹਿਰਦੈ ਰਾਮ ਨਾਮੁ ਲੇਹੁ ਜਮਾਈ ॥੪॥੧੦॥
O Nanak, as Gurmukh, let the Lord’s Name grow within your heart. ||4||10||

Guru Nanak Dev Ji’s Isht is one Waheguru/God, which is defined as Ik Oankar in the Mool Mantar in Jap Ji Sahib:-

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

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

ਸਾਹਿਬੁ ਮੇਰਾ ਏਕੋ ਹੈ ॥(Raag Asa, M. 1, GSS, 350- 4).
My Lord and Master is One;

ਏਕੋ ਹੈ ਭਾਈ ਏਕੋ ਹੈ ॥੧॥ ਰਹਾਉ ॥
He is the One and Only; O Siblings of Destiny, He is the One alone. ||1||Pause||

ਆਪੇ ਮਾਰੇ ਆਪੇ ਛੋਡੈ ਆਪੇ ਲੇਵੈ ਦੇਇ ॥
He Himself kills, and He Himself emancipates; He Himself gives and takes.

ਆਪੇ ਵੇਖੈ ਆਪੇ ਵਿਗਸੈ ਆਪੇ ਨਦਰਿ ਕਰੇਇ ॥੨॥
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 ॥
Whatever He is to do, that is what He is doing. No one else can do anything.

ਜੈਸਾ ਵਰਤੈ ਤੈਸੋ ਕਹੀਐ ਸਭ ਤੇਰੀ ਵਡਿਆਈ ॥੩॥
As He projects Himself, so do we describe Him; this is all Your Glorious Greatness, Lord. ||3||

ਸਾਹਿਬੁ ਮੇਰਾ ਏਕੁ ਹੈ ਅਵਰੁ ਨਹੀ ਭਾਈ ॥ (Raag Asa, M. 1, 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, M. 1, GGS. 991-8).
He recognizes none other than the One Lord and Master. ||2||

ਸਾਹਿਬੁ ਮੇਰਾ ਏਕੁ ਹੈ ਅਵਰੁ ਨਹੀ ਭਾਈ ॥ (Raag Asa, M. 1, 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, M.1, GGS. 991-8).
He recognizes none other than the One Lord and Master. ||2||

ONE WORLD FAMILY

The Gurbani proclaims the following indicators:-

1. ਅਵਲਿ ਅਲਹ ਨੂਰੁ ਉਪਾਇਆ ਕੁਦਰਤਿ ਕੇ ਸਭ ਬੰਦੇ ॥ (Raag Parbhati, Bhagat Kabir, GGS. 1349-19).
First, Allah created the Light; then, by His Creative Power, He made all mortal beings.

ਏਕ ਨੂਰ ਤੇ ਸਭੁ ਜਗੁ ਉਪਜਿਆ ਕਉਨ ਭਲੇ ਕੋ ਮੰਦੇ ॥੧॥
From the One Light, the entire universe welled up. So who is good, and who is bad? ||1||

2. ਖਾਲਿਕੁ ਖਲਕ ਖਲਕ ਮਹਿ ਖਾਲਿਕੁ ਪੂਰਿ ਰਹਿਓ ਸ੍ਰਬ ਠਾਂਈ ॥੧॥ ਰਹਾਉ ॥ (Raag Parbhati, Bhagat Kabir, GGS. 1350-1).
The Creation is in the Creator, and the Creator is in the Creation, totally pervading and permeating all places. ||1||Pause||

3. ਤੂੰ ਘਟ ਘਟ ਅੰਤਰਿ ਸਰਬ ਨਿਰੰਤਰਿ ਜੀ ਹਰਿ ਏਕੋ ਪੁਰਖੁ ਸਮਾਣਾ ॥ ((Raag Asa, Guru Ram Das, GGS. 11-1).
You are constant in each and every heart, and in all things. O Dear Lord, you are the One.

4. Guru Gobind Singh speaks of unity of Humanity in the light of ONENESS of God as:-

-ਹਿੰਦੂ ਤੁਰਕ ਕੋਊ ਰਾਫਜੀ ਇਮਾਮ ਸਾਫੀ ਮਾਨਸ ਕੀ ਜਾਤ ਸਬੈ ਏਕੈ ਪਹਿਚਾਨਬੋ ॥ (Guru Gobind Singh, Dasam Granth, 50-14).
Someone is Hindu and someone a Muslim, then someone is Shia, and someone a Sunni, but all the human beings, as a species, are recognized as one and the same.

ਕਰਤਾ ਕਰੀਮ ਸੋਈ ਰਾਜਕ ਰਹੀਮ ਓਈ ਦੂਸਰੋ ਨ ਭੇਦ ਕੋਦੀ ਭੂਲ ਭ੍ਰਮ ਮਾਨਬੋ ॥
Karta (The Creator) and Karim (Merciful) is the same Lord, Razak (The Sustainer) and Rahim (Compassionate) is the same Lord, there is no other second, therefore consider this verbal distinguishing feature of Hindusim and Islam as an error and an illusion.

ਏਕ ਹੀ ਕੀ ਸੇਵ ਸਭ ਹੀ ਕੋ ਗੁਰਦੇਵ ਏਕ ਏਕ ਹੀ ਸਰੂਪ ਸਬੈ ਏਕੈ ਜੋਤ ਜਾਨਬੋ ॥੧੫॥੮੫॥
Thus worship the ONE LORD, who is the common enlightener of all; all have been created in His Image and amongst all comprehend the same ONE LIGHT.

ਦੇਹਰਾ ਮਸੀਤ ਸੋਈ ਪੂਜਾ ਔ ਨਿਵਾਜ ਓਈ ਮਾਨਸ ਸਬੈ ਏਕ ਪੈ ਅਨੇਕ ਕੋ ਭਰਮਾਉ ਹੈ ॥
The temple and the mosque are the same, there is no difference between a Hindu worship and Muslim prayer; all the human beings are the same, but the illusion is of various types.

ਦੇਵਤਾ ਅਦੇਵ ਜੱਛ ਗੰਧ੍ਰਬ ਤੁਰਕ ਹਿੱਦੂ ਨਿਆਰੇ ਨਿਆਰੇ ਦੇਸਨ ਕੇ ਭੇਸ ਕੋ ਪ੍ਰਭਾਉ ਹੈ ॥
The gods, demons, Yakshas, Gandharvas, Turks and Hindus… all these are due to the differences of the various garbs of different countries.
………………………………………………….
ਅਲਹ ਅਭੇਖ ਸੋਈ ਪੁਰਾਨ ਔ ਕੁਰਾਨ ਓਈ ਏਕ ਹੀ ਸਰੂਪ ਸਭੈ ਏਕ ਹੀ ਬਨਾਉ ਹੈ ॥੧੬॥੮੬॥
Allah of Muslims and Abhekh (Guiseless) of Hindus are the same, the Puranas of Hindus and the holy Quran of the Muslims depict the same reality; all have been created in the image of the same Lord and have the same formation.

Guru Nanak goes further and asserts the Unity of various Holy Books in meeting the One God:-

5. ਚਾਰੇ ਵੇਦ ਹੋਏ ਸਚਿਆਰ ॥ (Raag Asa, Guru Nanak, GGS. 470-8).
The four Vedas each claim to be true.

ਪੜਹਿ ਗੁਣਹਿ ਤਿਨ੍ਹ੍ਹ ਚਾਰ ਵੀਚਾਰ ॥
Reading and studying them, four doctrines are found.

1.ਭਾਉ 2.ਭਗਤਿ ਕਰਿ 3.ਨੀਚੁ ਸਦਾਏ ॥
With loving devotional worship, abiding in humility,

ਤਉ ਨਾਨਕ 4.ਮੋਖੰਤਰੁ ਪਾਏ ॥੨॥
Tho Naanak Mokhanthar Paaeae ||2||
When translated in simple words it reads:-

i). Love for God/Waheguru ii). devotional worship with iii). total loss of one’s ego/houmai/duality (abiding in humility iv). The above three steps lead to the final state of attaining Salvation.

Where does One God exist as per Gurbani?

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

2. ਬਲਿਹਾਰੀ ਕੁਦਰਤਿ ਵਸਿਆ ॥ (Raag Asa, Guru Nanak, GGS. 469-10).
I am a sacrifice to Your almighty creative power which is pervading everywhere.

ਤੇਰਾ ਅੰਤੁ ਨ ਜਾਈ ਲਖਿਆ ॥੧॥ ਰਹਾਉ ॥
Your limits cannot be known. ||1||Pause|I

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

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

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

2.ਆਪੁ ਗਵਾਈਐ ਤਾ ਸਹੁ ਪਾਈਐ ਅਉਰੁ ਕੈਸੀ ਚਤੁਰਾਈ ॥ Raag Tilang ,Guru Nanak Dev, GGS. 722-130.
Give up your selfhood, and so obtain your Husband Lord; what other clever tricks are of any use?

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

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

ਨਾ ਤੂ ਆਵਹਿ ਵਸਿ ਬਹੁਤੁ ਘਿਣਾਵਣੇ ॥ (Raamkali Ki Vaar, Guru Arjan Dev, GGS. 962-9).
No one can bring You under control, by despising the world.

ਨਾ ਤੂ ਆਵਹਿ ਵਸਿ ਬੇਦ ਪੜਾਵਣੇ ॥
No one can bring You under control, by studying the Vedas.

ਨਾ ਤੂ ਆਵਹਿ ਵਸਿ ਤੀਰਥਿ ਨਾਈਐ ॥
No one can bring You under control, by bathing at the holy places.

ਨਾ ਤੂ ਆਵਹਿ ਵਸਿ ਧਰਤੀ ਧਾਈਐ ॥
No one can bring You under control, by wandering all over the world.

ਨਾ ਤੂ ਆਵਹਿ ਵਸਿ ਕਿਤੈ ਸਿਆਣਪੈ ॥
No one can bring You under control, by any clever tricks.

ਨਾ ਤੂ ਆਵਹਿ ਵਸਿ ਬਹੁਤਾ ਦਾਨੁ ਦੇ ॥
No one can bring You under control, by giving huge donations to charities.

ਸਭੁ ਕੋ ਤੇਰੈ ਵਸਿ ਅਗਮ ਅਗੋਚਰਾ ॥
Everyone is under Your power, O inaccessible, unfathomable Lord.

ਤੂ ਭਗਤਾ ਕੈ ਵਸਿ ਭਗਤਾ ਤਾਣੁ ਤੇਰਾ ॥੧੦॥
You are under the control of Your devotees; You are the strength of Your devotees. ||10||

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

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

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

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

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

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

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

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

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

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

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

Kirpal Singh
Wellington, New Zealand
kirpal2singh@yahoo.com

There is a growing debate on this subject in India and Overseas.

I would like to add the following to this debate:-

While we are still struggling to find an acceptable definition of a Sikh, even though the Gurbani clearly guides us as to – Who is a Gursikh?

The Sikhi doctrine mentioned in the following pankti suggests:-

ਜਨੁ ਨਾਨਕੁ ਧੂੜਿ ਮੰਗੈ ਤਿਸੁ ਗੁਰਸਿਖ ਕੀ ਜੋ ਆਪਿ ਜਪੈ ਅਵਰਹ ਨਾਮੁ ਜਪਾਵੈ ॥੨॥ (Raag Gauri Guru Ram Das, GGS, page & line 306-2).

Servant Nanak begs for the dust of the feet of that GurSikh, who himself chants the Naam, and inspires others to chant it. ||2||

Accordingly, the criteria to become a Gursikh is that one should chant/recite the Divine Name (of Waheguru) and inspire others to do the same.

It is amazing to see that such a criteria can be easily applied in making Gurbani accepted Universally. People of different religions do recite and do inspire others to recite their respective Divine Names in daily life and in their places of worship. According to Gurbani, they are all Gursikhs even when they think they are professing different faiths and religions?

This would mean there are more Gursikhs in the World then the Sikhs.

The message of the Gurbani is nothing but TRUTH so it shall always prevail amidst upheavals and ambulances and in spite of concerns raised by a number of members of the community.

I personally believe that the Sikhism is on the rise by glancing at the following list:

Gurduaras around the world; Nam Rasiye – Naam Japan wale – Anbhavis; Books on Gurbani and different aspects of the Sikhism; Sikh Scholars, parcharaks, ragis, keertanias, gurbani kirtan -CD/Cassettes etc; Magazines and periodicals on Sikh Affairs, Nagar kirtans; Deras, Sikh Forums and Sikh charitable organisations in India and overseas; Nitnem and Sukhmani groups (many headed by Sikh ladies, particularly Sukhmani Groups ) in local gurduaras; the revenues of all historic Gurduaras; Gurmat Camps and books for children;Hospital and dispensaries; Schools, colleges, universities, professional and technical institutions; scholarships for bright, poor and needy Sikh students in India and overseas; Sikh women in public life, scholarship, artists and in political arena; Sikh entrepreneurs and professionals (managers, doctors, lawyers, defense personnel, sports men and women etc); Sikhs in India and overseas; non-Sikh devotees (in Sikh Gurduaras and Deras); Sikh Council and organisations; Sikhs of International stature etc etc.

All these and other similar activities/developments have shown considerable growth thus indicating that the the Sikhism in spirit and numerical number has risen in the last 30 years or so and it shall continue to expand. Only if the above parameters will take a plunge then the situation would dictate otherwise. The Sikhism has crossed the boundaries of India and today there are Gurduarars on all the continents in the World – a testimony of TRUTH IN GURBANI (Universal Message).:

ਗੁਰਮਤਿ ਸਾਚੀ ਸਾਚਾ ਵੀਚਾਰੁ ॥ (Raag Raamkalee M. 3, GGS. 917-12).
True are the Guru’s Teachings, and True is contemplative meditation

ਗੁਰਬਾਣੀ ਇਸੁ ਜਗ ਮਹਿ ਚਾਨਣੁ ਕਰਮਿ ਵਸੈ ਮਨਿ ਆਏ ॥੧॥ (Raag Sriraag M. 3, GGS. 67-10)
Gurbani is the Light to illuminate this world; by His Grace, it comes to abide within the mind. ||1||

ਬਾਣੀ ਗੁਰੂ ਗੁਰੂ ਹੈ ਬਾਣੀ ਵਿਚਿ ਬਾਣੀ ਅੰਮ੍ਰਿਤੁ ਸਾਰੇ ॥ (GGS. 982)
ਗੁਰੁ ਬਾਣੀ ਕਹੈ ਸੇਵਕੁ ਜਨੁ ਮਾਨੈ ਪਰਤਖਿ ਗੁਰੂ ਨਿਸਤਾਰੇ ॥੫॥

The Sikhism like all other religions of the World is tossing through an environment of rapid social and economical changes in the society to retain its rightful place because of its Universal message. Its Universal appeal is bound to permeate through all unimportant rituals and hurdles and In the end the truth will be accepted by the seekers of the truth where ever they are.

The following three terms are very popular in the Sikhism:

1. Amrit vela,
2. Amrit by Guru Gobind Singh Ji, and
3. Amrit Bani

All the three have ‘Amrit’ as a common term.

1. Now lets go to Amrit Vela – this ‘Vela’ is in the early hours of the morning and what makes is Amrit is, if one reads/recite/ponders on ‘Guru di Bani’, otherwise it just a morning time. In other words the ordinary morning time turns into Amrit Vela only when used according to the Gurbani in the Guru Granth.

2. Amrit Ceremony – the sweetened water was turned Amrit by reciting Bani at the time of its preparation by Guru Gobind Singh – again it is the Gurbani, which converted ordinary water in to an ‘Amrit’.

3.So it is clear that the real ‘Amrit’ is in the Gurbani, which when combines with other items like Vela and Water makes them ‘Amrit’ as well. The Amrit Gurbani is embodied in the Guru Granth Sahib.

ਪੋਥੀ ਪਰਮੇਸਰ ਕਾ ਥਾਨੁ ॥ (Page1226 Line 3 Raag Sarang M. 5, GGS. 1226-3)
This Holy Book is the home of the Transcendent Lord God.

The Sikhs are ordained to enjoy the company of their Parmesar by turning to the Guru Granth Sahib and live the life to its fullest by remembering Waheguru in daily life while attending to family, professional and social life without worrying too much as per the advice in Gurbani:-

ਜੋ ਹੋਆ ਹੋਵਤ ਸੋ ਜਾਨੈ ॥ ਪ੍ਰਭ ਅਪਨੇ ਕਾ ਹੁਕਮੁ ਪਛਾਨੈ ॥  (Raag Gaurhee Sukhmanee M. 5, GGS.286-7)

All is happening in the sweet will of Waheguru whether the current saga of Akal Thakhat Sahib, children’s or our future and apostasy among Sikh Youth etc. Our role model is prescribed in “Guru maneo Granth” to follow and there should be no body other than Guru Granth Sahib to seek advice/Gurmat. And the methodology is simple: ‘Prabh ka simran sab te oocha’, which can be practiced by children as well as by adults at any time though (Waheguru -Waheguru-Waheguru…….2-5 minutes daily). Kindly try and see the results.

Kirpal Singh
Wellington, New Zealand
kirpal2singh@yahoo.com

A lot of individual Scholars/Philosophers/Psychologists or heterogeneous groups of people on GL-Z Forum have been/are interested in interpreting/translating Gurbani with their inherent fundamental differences as wide as: that some accept ‘Waheguru name’ others do not; some believe in Naam Japna others consider it superfluous; some believe in divine/guru grace others do not believe in nadr/grace. However, there is very little done in experimenting to explore the validity of various steps of Lavaan (or Khands ) using the knowledge and wisdom gained to move further to ascend into the successive climbing steps. The unfortunate part is that Lavaan Bani has been sidelined into an occasional/casual reading as part of Anand Karaj whereas its message is worth digesting on daily or at least weekly basis. I wish journey through Lavaan is considered seriously by Gursikhs as a sure path in climbing the Gurmat Spiritual Marg.

The Gurbani gives promise of attaining virtues whether one is educated (scholar) or barely literate without formal education as per the following Tuks:

ਜੋ ਪ੍ਰਾਣੀ ਗੋਵਿੰਦੁ ਧਿਆਵੈ ॥ ਪੜਿਆ ਅਣਪੜਿਆ ਪਰਮ ਗਤਿ ਪਾਵੈ ॥੧॥ (Raag Gaurhee M. 5, GGS. 197)
The mortal whether educated or uneducated who trusts in the presence of the Divine entity God/Waheguru obtains the Supreme Dignity.

To give a meaningful interpretation of Gurbani, there is need to involve Gursikhs who are “Anubhavi” (those who live life according to the teachings of Gurbani/who have experimented on the truths in Gurbani in their daily life). Such people should lead with the assistance of others with proficiency in linguistics. If you read any work of Bhai Vir Singh Ji’s, it stands out in spirit and clarity because he was an “Anubhavi”.

A preliminary understanding of Gurbani enlightens a person and results in dipping further in to deeper contemplation of Gurbani. This exercise further brings a thirst for seeing the light which amounts to understanding deeper spirit of the meaning of Gurbani. Deeper understanding leads one to apply the message of Gurbani in real life situations. This is a state of evolving with Gurbani and belongs to an “Anubhavi”. An Anubhavi shall be a “Bibeki” with the gift of sense of discrimination in the light of the spirit of the entire Gurbani. People irrespective of their professional backgrounds could be Anubhavi. Such people will always be economical with words, brief and to the point.

The problem that we encounter in interpreting Gurbani on some forum is that the individuals are sharing their understanding of Gurbani with good grasp but without deeper anubhav. So the deeper impact is not visible. Moreover, the recipient are also at different levels of their comprehension. As a result the communication is not even.

The interpretation presented by an Anubhavi will be in the light of entire Gurbani and not just the literal meaning of a particular Tuk or a Sabd.

Gurbani being composite divine messages shared by our Gurus requires the need for one to evolve to a level closely touching the wavelength of the Gurus in grasping Gurbani through Gurbani. Guru Nanak Sahib emphasis on the need of a Guru’s guidance who understands the Sabd well:-

ਬਾਝੁ ਗੁਰੂ ਗੁਬਾਰੁ ਹੈ ਬਿਨੁ ਸਬਦੈ ਬੂਝ ਨ ਪਾਇ ॥ (Sri Raag M. 1, GGS.55-15).
Without the Guru and Sabad, the Divine understanding is not obtained.

Guru Arjan Dev Ji also emphasises that Bani is the highest treasure and a devotee through his/her devotion can even seek first hand guidance of Guru (s) in understanding the true essence of Gurbani.

ਬਾਣੀ ਗੁਰੂ ਗੁਰੂ ਹੈ ਬਾਣੀ ਵਿਚਿ ਬਾਣੀ ਅੰਮ੍ਰਿਤੁ ਸਾਰੇ ॥ (Raag Nat Narain, M. 4, GGS. 972-10).
The Word, the Bani is Guru, and Guru is the Bani. Within the Bani, the Ambrosial Nectar is contained.

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

While everyone should be free to pursue his/her passion to re-look into the meanings of the Gurbani. However, it would be more appropriate to look in to such areas first which need clarification or further elaboration. It is believed that the central idea of a Sabd revolves round the “Rahau”. But then there are Banis/shabds where there is no Rahau. In Japji, there are no Rahaus and in Sukhmani Sahib there is only one Rahau.

Any attempt to bring clarity in interpreting the Gurbani will be a divine Sewa. Many attempts have been made to understand the real meanings of Gurbani based on the varied use of ‘laggaans and mattraas’ in exploring the essence of Gurbani. Such translations are worthy attempts but all fall short of capturing the true spirit in the Divine messages conveyed through Gurbani.

Any further attempts to try to dig in Gurbani has to be by those who also have the ‘anubhav’ (self realization/experience) of Gurbani by having lived the life according to Gurbani in order to make a real difference. Bhai Vir Singh Ji writings reflect his Anubhav of Gurbani.

Let us take two examples from Gurbani:-

1. ਤੂੰ ਮੇਰਾ ਰਾਖਾ ਸਭਨੀ ਥਾਈ ਤਾ ਭਉ ਕੇਹਾ ਕਾੜਾ ਜੀਉ ॥੧॥(Raag Maajh M. 5, GGS. 103-13).
You are my Protector everywhere; why should I feel any fear or anxiety? ||1||

In interpreting the above verse, an ‘Anubhavi’ will be able to give instances to prove that how, when and where Waheguru (Almighty God) was there with him/her to provide Divine Guidance and Protection. There could be endless narrations coming from a Gursikh enjoying Anubhav of Gurbani..

2. ਪ੍ਰਭ ਕਾ ਸਿਮਰਨੁ ਸਭ ਤੇ ਊਚਾ ॥ਪ੍ਰਭ ਕੈ ਸਿਮਰਨਿ ਉਧਰੇ ਮੂਚਾ i॥(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.

An Anubhavi will give detailed account of the ‘Ras of Simaran’ of Waheguru and blessings achieved in one’s transformation following the path of ‘Waheguru Simran’. Examples of all the Gurus, Bhagats and Mahapurakhs who enjoyed the blissful state of Simran of Waheguru are there as guiding posts.

Guru Nanak Sahib’s advice in Asa Ki Vaar clearly gives guidance in terms of some prerequisites in understanding Divine Truths (Gurbani).

It emerges that it is necessary for one to be able to comprehend Divine Messages in Gurbani to have acquired more or less the same wavelength as our Gurus.

There is scope for such a possibility on contemplating of Gurbani with Divine Nadr/Grace/Gurparsad:-

ਨਦਰਿ ਕਰੇ ਜੇ ਆਪਣੀ ਆਪੇ ਲਏ ਰਲਾਇ ਜੀਉ ॥੧੪॥(Sri Raag M. 1, GGS. 72-13).
If the Lord casts His Glance of Grace, He unites us with Himself. ||14||

The overall Methodology of Interpreting Gurbani falls in the framework as laid down by Guru Nanak Sahib:-

1. ਸਚੁ ਤਾ ਪਰੁ ਜਾਣੀਐ ਜਾ ਰਿਦੈ ਸਚਾ ਹੋਇ ॥ Raag Asa M. 1, 468-8).
One knows the Truth only when the Truth is in his/her heart.

ਕੂੜ ਕੀ ਮਲੁ ਉਤਰੈ ਤਨੁ ਕਰੇ ਹਛਾ ਧੋਇ ॥
The filth of falsehood departs, and the body is washed clean.

2. ਸਚੁ ਤਾ ਪਰੁ ਜਾਣੀਐ ਜਾ ਸਚਿ ਧਰੇ ਪਿਆਰੁ ॥
One knows the Truth only when he bears love to the True Lord.

ਨਾਉ ਸੁਣਿ ਮਨੁ ਰਹਸੀਐ ਤਾ ਪਾਏ ਮੋਖ ਦੁਆਰੁ ॥
Hearing the Name, the mind is enraptured; then, he attains the gate of salvation.

3. ਸਚੁ ਤਾ ਪਰੁ ਜਾਣੀਐ ਜਾ ਜੁਗਤਿ ਜਾਣੈ ਜੀਉ ॥
One knows the Truth only when he knows the true way of life.

ਧਰਤਿ ਕਾਇਆ ਸਾਧਿ ਕੈ ਵਿਚਿ ਦੇਇ ਕਰਤਾ ਬੀਉ ॥
Preparing the field of the body, he plants the Seed of the Creator.

4. ਸਚੁ ਤਾ ਪਰੁ ਜਾਣੀਐ ਜਾ ਸਿਖ ਸਚੀ ਲੇਇ ॥
One knows the Truth only when he receives true instruction.

ਦਇਆ ਜਾਣੈ ਜੀਅ ਕੀ ਕਿਛੁ ਪੁੰਨੁ ਦਾਨੁ ਕਰੇਇ ॥
Showing mercy to other beings, he makes donations to charities.

5. ਸਚੁ ਤਾਂ ਪਰੁ ਜਾਣੀਐ ਜਾ ਆਤਮ ਤੀਰਥਿ ਕਰੇ ਨਿਵਾਸੁ ॥
One knows the Truth only when he dwells in the sacred shrine of pilgrimage of his own soul.

6. ਸਤਿਗੁਰੂ ਨੋ ਪੁਛਿ ਕੈ ਬਹਿ ਰਹੈ ਕਰੇ ਨਿਵਾਸੁ ॥
He sits and receives instruction from the True Guru, and lives in accordance with His Will.

7. ਸਚੁ ਸਭਨਾ ਹੋਇ ਦਾਰੂ ਪਾਪ ਕਢੈ ਧੋਇ ॥
Truth is the medicine for all; it removes and washes away our sins.

8. ਨਾਨਕੁ ਵਖਾਣੈ ਬੇਨਤੀ ਜਿਨ ਸਚੁ ਪਲੈ ਹੋਇ ॥੨॥
Nanak speaks this prayer to those who have Truth in their laps. ||2||

From the above Gurbani Tuks, it is essential that in order to know the Sach (Divine knowledge of Waheguru) one must have Anbhav of Truth as a valuable support to be guided by in Gurmat-Path (Sacha Marg).

In case of doubt the easiest way prescribed is Ardas- “ਸਤਿਗੁਰੂ ਨੋ ਪੁਛਿ ਕੈ ਬਹਿ ਰਹੈ ਕਰੇ ਨਿਵਾਸੁ”. Most of us do not ask Waheguru when Waheguru has created such a window of opening to tap from His abundant resources.

In most Gurduars Asa Ki Vaar, is sung before Nitnem Banis. The reason being it guides us to understand the realities of life while staying awake to the Divine Truths of Waheguru.

Bhagat Beni Ji shares his experience in this respect:-

ਦੇਵ ਸਥਾਨੈ ਕਿਆ ਨੀਸਾਣੀ ॥ ਤਹ ਬਾਜੇ ਸਬਦ ਅਨਾਹਦ ਬਾਣੀ ॥ (Raag Raamkali Bhagat Beni, GGS. 974-8).
What is the insignia of the Divine Lord’s dwelling? The unstruck sound current of the Sabd vibrates there.

‘ਦੇਵ ਸਥਾਨੈ’ – refers to the state with Anubhav of Gurbani where Gurbani produces some vibrations of certain wavelengths that are identical in all those who enjoy Anubhav of Gurbani.

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

Intuition is a divine spark that triggers as – a real furna, an inkling or indication, a clue, a glimpse, a dream, a sudden awareness/awakening, an extraordinary sense of perception, a jolt to inner consciousness that comes from a definite source to an individual in some contemplative moments and the same explodes with time into something real and big.

Intuition has played vital role in Spirituality and in scientific discoveries and in social developments from time immemorial in the history of mankind. It is also known as the opening of the sixth sense.

According to Gurbani, Intuition is a divine parkash –‘dib-drishti’ (divine light/Naam), which comes as Gurparsad to only ‘Virle’ (rear) individuals with the Grace/Nadr/Kirpa of Waheguru (Almighty/Akalpurakh) leading to perceiving of opening of one’s ‘dasam duar’ (Anand Sahib, Raag Ramkali, M.3, GGS. 919).

ਧੁਰਿ ਕਰਮਿ ਪਾਇਆ ਤੁਧੁ ਜਿਨ ਕਉ ਸਿ ਨਾਮਿ ਹਰਿ ਕੈ ਲਾਗੇ ॥ (Raag Raamkali, M. 3,GGS. 917-13).
Those who have such preordained destiny are attached to the Lord’s Name.

Anubhav is an intimate personal experience of some divine truths by elevated persons – (santan ki sunn sachi sakhi so bole jo pekhe aakhi GGS. 894).

Let us take for examples the following verses:-

1. ਕਬੀਰ ਹਰਿ ਕਾ ਸਿਮਰਨੁ ਜੋ ਕਰੈ ਸੋ ਸੁਖੀਆ ਸੰਸਾਰਿ ॥ (Salok Bhagat Kabir, GGS. 1375-12).
Kabeer, whoever meditates in remembrance on the Lord, he alone is happy in this world..

2. ਜਿਨਿ ਹਰਿ ਸੇਵਿਆ ਤਿਨਿ ਸੁਖੁ ਪਾਇਆ ॥ ਸਹਜੇ ਹੀ ਹਰਿ ਨਾਮਿ ਸਮਾਇਆ ॥੩॥(Raag Asa M. 4, GGS. 11-19).
Those who serve You find peace.They are intuitively absorbed into the Lord’s Name. ||3||
Individuals would derive different meanings depending upon their ‘Spiritual Awastha/State’.

Different people will react to the above pankties in different ways, such as:-

1. Most will understand the literal meaning that it is a promise and leave it there as a matter of simple knowledge.

2. Some will become curious and conscious to go a little deeper into the meaning and possible explore validity of these statements/promises using their knowledge gained from others and coupled with their Wisdom.

3. A few will trust the statements/promises as Divine Truths and would be keen to check the validity of the Truth knowing fully well that these have been already tried and tested – a realm of higher consciousness/Surat/Budh- bibek.

4. Still some rare ones are lead (with Divine Grace) to experience the Truths arising out of their sense of connectivity with Akalpurakh (state of Naam) of these Promises in their daily life. Such individuals will thus be able to tell their real life stories out of their ‘Anubhav’ (personal experience) as to prove the validity of these Promises. Such people are known as ‘Anbhavis’.

So Intuition is a Divine Gift, which could come even as a ‘furna’ (somehow an idea or a glimpse/a hint) and then develop into knowledge, wisdom/surat/budh-bibek (Bibek Budhi Sukh Raen Vihanee Gurmett Naam Pargasaa – Raag Suhi Mahla 3, GGS. 772) and finally transforming into a force (Naam Pargas/Parkash), which leads one to experience/experimenting with Truths.

According to Guru Granth Sahib, all the Sikh Gurus were called upon to receive Gurmat on receiving the Divine Grace. (Mei aapu bol na janda mei kehaiaa sub hukamaie jio).

Intuition and Anubhav are elaborated in the Gurbani but more so in Jap Ji Sahib (Khands), Lavaan and Anand Sahib.

Those who do not accept or trust the concept of ‘Dhur ki Bani’ and importance of Nam -Jap will have difficulty in appreciating Gurmat Intuition and/or Anubhav. Gurbani accepts our limitation when it tells us that:-

ਬਾਣੀ ਬਿਰਲਉ ਬੀਚਾਰਸੀ ਜੇ ਕੋ ਗੁਰਮੁਖਿ ਹੋਇ ॥ (Raag Raamkali M. 1, GGS. 935-12).
How rare are those who contemplate the Word of the Guru’s Bani; they become Gurmukh.

Intuition and Anubhav are very much part and parcel of a ‘Gurmukh’. The choice by Guru Amar Das Ji of Bhai Jetha Ji to be his son-in-law who later emerged as the 4th Sikh Guru was out of Guru Ji’s Gurmat Intuition and Anubhav, otherwise Bhai Jetha Ji was just an ordinary blue collar worker and latter rose from ‘Rags to riches’ on account of anubhav of Gurmat that he received from Guru Amar Das Ji.

Guru Gobind Singh Ji speaks high of Anubhavis:-

ਕਿ ਬ੍ਰਹਮੰ ਸਰੂਪੈ ॥ ਕਿ ਅਨਭਉ ਅਨੂਪੈ ॥੧੦੬॥(Guru Gobind Singh, Dasam Granth 18-9).
That Thou art All-Pervading Entity. That Thou art the Source of Divine Knowledge

Conclusion: My humble conclusion is that without the involvement of Gursikhs with Anubhav of Gurbani, the whole exercise could be scratching and re-scratching on the surface of Gurbani when the real ras is in deep layers of Gurbani. The Gurbani can be best understood from Gurbani. The role linguistics is very important but secondary to those who enjoy ‘Anubhav’ of Gurbani.

I believe that any serious project for interpretation of Gurbani involving ‘Anubhavis’, irrespective of their professional background, with other experts in linguistics will do a better job. In UNESCO translations of ‘Some Sacred Writings of Sikhs’, the team involved was a good combination of Anubhavi Sikhs (who had a good contemplative understanding of the light of Gurbani) with those who provided the use of right and appropriate English equivalent word.

Kirpal Singh
Wellington, New Zealand

kirpal2singh@yahoo.com

Sikhi revolves around Naam -“Nanak ke ghar kewal naam”.

Naam appears in one form or other around 4899 times in 6000+ verses in the Guru Granth Sahib –

A Sikh without attainment of Naam is short of becoming a Gurmukh-Sikh.

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

ਗਰਬੁ ਨਿਵਾਰਿ ਮਿਲੈ ਪ੍ਰਭੁ ਸਾਰਥਿ ॥ਗੁਰਮੁਖਿ ਨਾਮਿ ਮਿਲੈ ਵਡਿਆਈ ॥ (Raag Raamkali M. 1, GGS. 904-14).
Subduing your pride, you shall receive the supreme wealth of God. The Gurmukh is blessed with the glorious greatness of the Naam.

ਗੁਰਮੁਖਿ ਨਾਮੁ ਮਿਲੈ ਹਰਿ ਬਾਣੀ ॥੩॥ (Raag Asa, M. 3, GGS. 423-12).
The Gurmukh receives the Naam, and the Bani of the Lord’s Word. ||3||

Guru Ram Das Ji proclaims Naam as his precious treasure to sustain his life and happiness:-

ਗੁਰਮਤਿ ਨਾਮੁ ਮੇਰਾ ਪ੍ਰਾਨ ਸਖਾਈ ਹਰਿ ਕੀਰਤਿ ਹਮਰੀ ਰਹਰਾਸਿ ॥੧॥ ਰਹਾਉ ॥ (Raag Maajh, M. 4, GGS. 95-11).
Through the Guru’s Teachings, the Naam is my breath of life. The Kirtan of the Lord’s Praise is my life’s occupation. ||1||Pause||

ਗੁਰਮੁਖਿ ਨਾਮੁ ਮਿਲੈ ਮਨੁ ਭੀਜੈ ਸਹਜਿ ਸਮਾਧਿ ਲਗਾਵਣਿਆ ॥੩॥ (Raag Maajh, M. 4, GGS. 130-3).
The Gurmukhs obtain the Naam. Their minds are enraptured, and they easily and intuitively enter into Samaadhi. ||3|I

On the first page of Guru Granth Sahib in Mool Mantar, Naam is recognized as Truth and ever existing. 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 ॥ (Mundaavani Guru Arjan Dev, GGS. 1429-12).
Upon the Divine Plate, three things have been placed: Truth, Contentment and Contemplation.

ਅੰਮ੍ਰਿਤ ਨਾਮੁ ਠਾਕੁਰ ਕਾ ਪਇਓ ਜਿਸ ਕਾ ਸਭਸੁ ਅਧਾਰੋ ॥ ਜੇ ਕੋ ਖਾਵੈ ਜੇ ਕੋ ਭੁੰਚੈ ਤਿਸ ਕਾ ਹੋਇ ਉਧਾਰੋ ॥
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. One who eats it and enjoys it shall be saved.

ਏਹ ਵਸਤੁ ਤਜੀ ਨਹ ਜਾਈ ਨਿਤ ਨਿਤ ਰਖੁ ਉਰਿ ਧਾਰੋ ॥
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 Ikoankaar (ੴ) of Guru Nanak Sahib that’s why Guru Sahib proclaims:

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

What is Naam?

Naam is so widely covered in the Guru Granth Sahib and is described as an essential climax/goal in Sikhi to become a Gurmukh. Therefore, in order to appreciate – What is`Naam and whom to recite/remember to stay in Naam? We need to try to understand some “Perfect Persons” (our Gurus, Bhagats, Mahapurakhs and Gurumukhs) who enjoyed Naam in their lives:-

ਆਠ ਪਹਰ ਪ੍ਰਭ ਬਸਹਿ ਹਜੂਰੇ ॥ ਕਹੁ ਨਾਨਕ ਸੇਈ ਜਨ ਪੂਰੇ ॥੭॥ (Raag Gauri M. 5, GGS. 286-8).
Those who dwell in God’s Presence, twenty-four hours a day- says Nanak, they are the perfect persons. ||7||

Naam is thus dwelling ‘athepehar’ in the Yaad (all the time in remembrance) of a ‘Divine Entity’ i. e. Prabh. In Sikhi it is achieved by immersing in the GurSabd (Gurbani). The process is gradual and evolving and requires a full faith in GurSabd, Gurus and the ultimate GURU behind the GurSabd/Gurus. Obviously it implies that to stay in the remembrance of the ‘Divine Entity’, it should have a name to remember in order to stay in Naam.

The Spiritual Path in realisation of Naam is fully described in Khands in Jap Ji Sahib and in Lavaan. A factor of Divine Grace is vital and important in achieving the goal – Naam. The prerequisite being eraser of ego/duality (man de maihl/dirt/ignorance) with enlightenment of the Divine Hukum/Laws on a contemplation and rigorous experimentation on the truths contained in the Gurbani. All the Sikh Gurus, Mahapurakhs, Sadh, Sants and Gurmukhs lost their individuality on travelling on this path of Divine remembrance to attain Naam – which proved as a vital force that they received as a gift to sustain a meaningful life:-

ਨਾਨਕ ਨਾਮੁ ਮਿਲੈ ਤਾਂ ਜੀਵਾਂ ਤਨੁ ਮਨੁ ਥੀਵੈ ਹਰਿਆ ॥੧॥ (Mundaavani M. 5, GGS. 1429-16).

ਨਾਨਕ ਨਾਮੁ ਮਿਲਿਆ ਤਿਨ ਜਨ ਕਉ ਜਿਨ ਧੁਰਿ ਮਸਤਕਿ ਲੇਖੁ ਲਿਖਾਵਣਿਆ ॥੮॥੧॥੩੨॥੩੩॥ (Raag Maajh M. 3, GGS. 129-17).

Guru Arjan Dev Ji expresses his satisfying and fulfilling experience of the company of Naam in Sukhmani Sahib and Guru Ji identifies Naam with the name ‘Nirjan’ (Immaculate Lord) in the following pankti:-

ਨਾਮ ਸੰਗਿ ਜਿਸ ਕਾ ਮਨੁ ਮਾਨਿਆ ॥ ਨਾਨਕ ਤਿਨਹਿ ਨਿਰੰਜਨੁ ਜਾਨਿਆ ॥੩॥ (Raag Gauri M. 5, GGS. 281-11).

ਗੁਰ ਪ੍ਰਸਾਦਿ ਆਪਨ ਆਪੁ ਸੁਝੈ ॥ ਤਿਸ ਕੀ ਜਾਨਹੁ ਤ੍ਰਿਸਨਾ ਬੁਝੈ ॥
By Guru’s Grace, one understands himself; Know that then, his thirst is quenched.

The above pankties reveal that Naam is such a Pdarath that leads to ‘Niranjan’ – a probable or one of the names of the ‘Divine Entity’, which forms Remembrance/Yaad in Naam.

What to recite to stay in Naam?

Understanding about Naam comes from the Gurbani but then whom to recite and remember to stay with the Naam Pdarath? Gurbani guides that a Divine Name (ਨਾਇ ਸੁਣਿਐ) gives rise to Naam (ਨਾਉ ਊਪਜੈ) and produces love/liv to shape a Gurmukh as given in the following panktis:-

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

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

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

ਨਾਮੇ ਹੀ ਸਭ ਜਾਤਿ ਪਤਿ ਨਾਮੇ ਗਤਿ ਪਾਈ ॥
The Name brings all honor and status; through the Name, salvation is obtained.

ਗੁਰਮੁਖਿ ਨਾਮੁ ਧਿਆਈਐ ਨਾਨਕ ਲਿਵ ਲਾਈ ॥੬॥
The Gurmukh meditates on the Name; Nanak is lovingly attuned to the Name. ||6||
Now what name be recited?

Guru Nanak Sahib calls Him “Ik Oankaar” and proclaims “Aik tui, aik tui (GGS. 144-5). Guru Ji further adds that Your Name alone sustains the World and is also my hope and support:-

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||

Guru Nanak Sahib lays the code of conduct of a spiritual person on the basis of adopting a Divine Name (ਇਕੁ ਨਾਮੁ ਕੀਆ ਆਧਾਰੋ) as his/her support:

ਸੋਈ ਕਾਜੀ ਜਿਨਿ ਆਪੁ ਤਜਿਆ ਇਕੁ ਨਾਮੁ ਕੀਆ ਆਧਾਰੋ ॥ (Sri Raag M. 1, GGS. 24-10).
He alone is a Qazi, who renounces selfishness and conceit, and makes the One Name his Support.

ਹੈ ਭੀ ਹੋਸੀ ਜਾਇ ਨ ਜਾਸੀ ਸਚਾ ਸਿਰਜਣਹਾਰੋ ॥੩॥
The True Creator Lord is, and shall always be. He was not born; He shall not die. ||3||

Guru Arjan Dev Ji confirms and cherishes the Divine presence around him in the following pankties:-

ਗੁਰੁ ਮੇਰੈ ਸੰਗਿ ਸਦਾ ਹੈ ਨਾਲੇ ॥ ਸਿਮਰਿ ਸਿਮਰਿ ਤਿਸੁ ਸਦਾ ਸਮ੍ਹ੍ਹਾਲੇ ॥੧॥ ਰਹਾਉ ॥ (Raag Asa M. 5, GGS. 394-3).
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॥
Your actions seem so sweet to me. Nanak begs for the treasure of the Naam, the Name of the Lord. ||2||42||93||

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

ਦੁਸਟ ਦੂਤ ਪਰਮੇਸਰਿ ਮਾਰੇ ॥ਜਨ ਕੀ ਪੈਜ ਰਖੀ ਕਰਤਾਰੇ ॥੧॥
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॥
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॥
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॥
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||

In the above select panktis from Gurbani, various Divine Names such as : Niranjan (Immaculate Lord), Sirjanharo (Creator), Har/Hari (omnipresent), Guru, Satguru, Parmeshar, Kartare, Bhagwan, Antarjami, Soami ……..have been highlighted. It is for us now to follow the advice of our Gurus to get to the truth by identifying a ‘Soami’.

– ਕੋਈ ਬੋਲੈ ਰਾਮ ਰਾਮ ਕੋਈ ਖੁਦਾਇ ॥ਕੋਈ ਸੇਵੈ ਗੁਸਈਆ ਕੋਈ ਅਲਾਹਿ ॥੧॥ (Raag Raamkali M. 5, GGS. 885-8).
Some call Him, ‘Raam, Raam’, and some call Him, ‘Khudaa-i’. Some serve Him as ‘Gusain’, others as ‘Allaah’. ||1||

ਕਾਰਣ ਕਰਣ ਕਰੀਮ ॥ਕਿਰਪਾ ਧਾਰਿ ਰਹੀਮ ॥੧॥ ਰਹਾਉ ॥
He is the Cause of causes, the Generous Lord. He showers His Grace and Mercy upon us. ||1||Pause||

– ਕਹਤ ਨਾਮਦੇਉ ਤਾ ਚੀ ਆਣਿ ॥ ਨਿਰਭੈ ਹੋਇ ਭਜੀਐ ਭਗਵਾਨ ॥੪॥੧॥(Raag Sarang Bhagat Namdev, GGS. 1252-14).
Says Naam Dayv, seek God’s Shelter;Be fearless, and vibrate on the Lord God. ||4||1||

The writing is clearly on the wall:

ਬੀਸ ਬਿਸਵੇ ਗੁਰ ਕਾ ਮਨੁ ਮਾਨੈ ॥ ਸੋ ਸੇਵਕੁ ਪਰਮੇਸੁਰ ਕੀ ਗਤਿ ਜਾਨੈ ॥(Raag Gauri M. 5, GGS. 287-1).
One who obeys the Guru’s Teachings one hundred per cent
That selfless servant comes to know the state of the Transcendent Lord.

One can choose any Divine Name for Jaap (Gopal damodar dindyal dukhbhajan pooran kirpal). However, my choice for Waheguru-Jaap comes from Bhatt Bani on page 14 of the GGS and the salutation introduced by Guru Gobind Singh Ji. Bhatt Ji is clearly praising the Guru of Gurus whose presence in them made them so elevated and special) and not praising Guru’s personality, which did not exist after merger with His Soami.

ਕਾਲ ਕਲਮ ਹੁਕਮੁ ਹਾਥਿ ਕਹਹੁ ਕਉਨੁ ਮੇਟਿ ਸਕੈ ਈਸੁ ਬੰਮ੍ਯ੍ਯੁ ਗ੍ਯ੍ਯਾਨੁ ਧ੍ਯ੍ਯਾਨੁ ਧਰਤ ਹੀਐ ਚਾਹਿ ਜੀਉ ॥ (Savaiye Bhatt Gayand< GGS. 1402- 14).
Death’s pen and command are in Your hands. Tell me, who can erase it? Shiva and Brahma yearn to enshrine Your spiritual wisdom in their hearts.

ਸਤਿ ਸਾਚੁ ਸ੍ਰੀ ਨਿਵਾਸੁ ਆਦਿ ਪੁਰਖੁ ਸਦਾ ਤੁਹੀ ਵਾਹਿਗੁਰੂ ਵਾਹਿਗੁਰੂ ਵਾਹਿਗੁਰੂ ਵਾਹਿ ਜੀਉ ॥੧॥੬॥
You are forever True, the Home of Excellence, the Primal Supreme Being. Waahay Guru, Waahay Guru, Waahay Guru, Waahay Jee-o. ||1||6||

ਰਾਮ ਨਾਮ ਪਰਮ ਧਾਮ ਸੁਧ ਬੁਧ ਨਿਰੀਕਾਰ ਬੇਸੁਮਾਰ ਸਰਬਰ ਕਉ ਕਾਹਿ ਜੀਉ ॥
You are blessed with the Lord’s Name, the supreme mansion, and clear understanding. You are the Formless, Infinite Lord; who can compare to You?

ਸੁਥਰ ਚਿਤ ਭਗਤ ਹਿਤ ਭੇਖੁ ਧਰਿਓ ਹਰਨਾਖਸੁ ਹਰਿਓ ਨਖ ਬਿਦਾਰਿ ਜੀਉ ॥
For the sake of the pure-hearted devotee Prahlaad, You took the form of the man-lion, to tear apart and destroy Harnaakhash with your claws.

ਸੰਖ ਚਕ੍ਰ ਗਦਾ ਪਦਮ ਆਪਿ ਆਪੁ ਕੀਓ ਛਦਮ ਅਪਰੰਪਰ ਪਾਰਬ੍ਰਹਮ ਲਖੈ ਕਉਨੁ ਤਾਹਿ ਜੀਉ ॥
You are the Infinite Supreme Lord God; with your symbols of power, You deceived Baliraja; who can know You?

ਸਤਿ ਸਾਚੁ ਸ੍ਰੀ ਨਿਵਾਸੁ ਆਦਿ ਪੁਰਖੁ ਸਦਾ ਤੁਹੀ ਵਾਹਿਗੁਰੂ ਵਾਹਿਗੁਰੂ ਵਾਹਿਗੁਰੂ ਵਾਹਿ ਜੀਉ ॥੨॥੭॥
You are forever True, the Home of Excellence, the Primal Supreme Being. Waahay Guru, Waahay Guru, Waahay Guru, Waahay Jee-o. ||2||7||

Waheguru Ji Ka Khalsa, Waheguru Ji ki Fateh (Waheguru is Truth and that Truth brings well-being) – is a salutation given by Guru Gobind Singh and sums up the essence of Guru Granth Sahib that he ordained as our living Guru. So remembrance of Waheguru is an option indicated by Guru Gobind Singh Ji as well.

Gur Teg Bhadur Ji endorses Gurbani and Raam and Gobind Names for reciting:-

ਨਾਮੁ ਰਹਿਓ ਸਾਧੂ ਰਹਿਓ ਰਹਿਓ ਗੁਰੁ ਗੋਬਿੰਦੁ ॥ਕਹੁ ਨਾਨਕ ਇਹ ਜਗਤ ਮੈ ਕਿਨ ਜਪਿਓ ਗੁਰ ਮੰਤੁ ॥੫੬॥(SAlok M. 9, GGS. 1429-9).
The Naam remains; the Holy Saints remain; the Guru, the Lord of the Universe, remains.
Says Nanak, how rare are those who chant the Guru’s Mantra in this world. ||56||

ਰਾਮ ਨਾਮੁ ਉਰ ਮੈ ਗਹਿਓ ਜਾ ਕੈ ਸਮ ਨਹੀ ਕੋਇ ॥ਜਿਹ ਸਿਮਰਤ ਸੰਕਟ ਮਿਟੈ ਦਰਸੁ ਤੁਹਾਰੋ ਹੋਇ ॥੫੭॥੧॥
I have enshrined the Lord’s Name within my heart; there is nothing equal to it.
Meditating in remembrance on it, my troubles are taken away; I have received the Blessed Vision of Your Darshan. ||57||1||

Kabeer Ji puts it rather humorously by recommending any name of one’s choice:

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||

I do hope that those who do not subscribe to Waheguru-Jaap might get some direction that Waheguru-Jaap is according to Gurmat. However, devotees are free to choose the name of their SOAMI out of the numerous names that are otherwise represented in the word – WAHEGURU. I know of some Sikh friends who do Jaap of Raam (who is rammiyia hoea hei/ present every where).

The Gurbani, as per my humble understanding, directs to the following clue about the NAAM:

Naam is a blissful/truthful experience (divine ‘atam sar- ras’). It cannot be explained or described in words. It originates with a Satguru/Guru and pondering on his truthful message ( Gurbani for Sikhs, Kalma or Baanghe Il’lahi for Muslims, Veds Gyan or akash Bani for Hindus and Word for Christians and ehics in Budhism etc.). Naam is not a word or a name and is not restricted to any language or nationality. It is universal and for all human beings.

In Sikhism the Naam as a universal truth was first bestowed upon Guru Nanak Ji by the Almighty God (Akalpurakh/ Kartar). Guru was imbued with the truth of Naam and he regarded this experience as his precious and sustainable possession. Guru Ji then went on to share his blissful experience with the members of the Sikh community and later to the entire humanity through a forceful messages in the Gurbani like of: “Thaeraa eaek naam thaarae sansaar, mai eaehaa aas eaeho adahaar” (Sri Raag M.1, Guru Nanak GGS 24). Later on Guru Arjan Dev Ji reiterated the same sentiments: “Nanak ke ghar kewal naam”- (Raag Bhairon M.5, GGS 1136-16).

According to Gurbani the ‘God’ is manifested in all beings (tu ghatt ghatt anter, sarab nirantar Jee – Raag Aasaa M. 4, GGS 11) but under the cloud of egotism they are unable to perceive the Truth. Guru Nanak Ji received the gift of Naam from his Satguru (his beloved Kartar) and likewise Guru Ji passed on the same gift to the Universal community in love and affection for its benefit/salvation.

The various religious scriptures/books, including in Guru Granth Sahib, do not have Naam in them. Instead these all talk about attributes of Naam. Such attributes were experienced by our Gurus, Bhagats and other Gurmukhs and they left their foot prints in the form of Gurbani, which is embodied in the Guru Granth Sahib, our living Guru. Guru Granth Sahib and other scriptures are the outcome of Naam – Jessi mei aavae khasam ki bani, thesserra kari gian ve lalo (Guru Nanak , GGS). Mere reading of the Gurbani, without understanding/ contemplating and putting in practice in daily life, does not help in receiving Naam.

The religious teachers of other religions had had similar experiences, which are narrated in their respective holy books/scriptures suiting their communities and their respective environments. Although they showed somewhat different paths but all were heading for the same destination. All other Scriptures/holy books were put together by their devotees at different intervals of time after the demise of their respective main religious teachers/Prophet/ gods/goddesses etc. Whereas the Guru Granth Sahib’s Gurbani changed hands from one Guru to the other to safe guard authenticity. So it makes it genuine and special for the Sikhs to rely on it as a true Guru.

According to the Gurbani, to gain the truthful experience of Naam one has to go to a true Guru (teacher – e.g. Guru Nanak’s teacher was ‘God’ himself) to accept and contemplate on Guru’s divine message (i.e. Gurbani in case of the Sikhs). With certain degree of devotion and humility a devotee (whether educated or uneducated- GGS 197-18; one need not hold degrees/diplomas/ certificates or initial scholarship) attracts divine grace, which helps the devotee to get rid of his/her ego (houmai).

As soon as as the cloud of ego disappears the devotees sees the God all around, everywhere and in every being. At this point a state of ecstasy (vismad) develops and the devotee automatically starts speaking out the name of his/her mentor, which could be Waheguru, Satnam, Akalpurakh, Allah, Ram, Rahim, Gopal, God, Lord or any other divine name adored by the devotee). This marks the beginning of uninterrupted ‘Simran’, which has its own sweetness and a taste that no one can describe (like the essence of the Gurbani tuk referring to: ‘gunge ki mithaai’). This takes the devotee to a stage conforming to the tuk: “Uthath bathath sovat naam kau Nanak jan ke sad kaam” (Raag Gaurhee Sukhmanee M. 5, Asht. 17, pauri 6). Naam brings serenity, divine wisdom, highest scholarship, illumination of mind and soul and ends in God realization as ‘Gurprasad’ to achieve a coveted status of “Vadhbhagi” – fortunate one or chosen one (‘Man Tan Rang Ratte’, ‘Ishaq Mezaz’) with the full awareness that there is nothing but God and all service is to serve God with utmost perfection. The divine wisdom flows from God to devotee in abundance due to a direct contact (‘Naam sang jis ka man manneia, Nanak tinnae niranjan janeia’ Sukhmanee Sahib, Asht. 14, pauri3). For a ‘Naami’ – Naam is every thing: it is roop, rang, parvaar, valuable possessions, anmol ratan, entire khazana (treasure). Above all the Naami shares Naam with others.

All the Sikh Gurus including the Bhagats, and other enlightened souls went through this process and on God realization they exhibited all godly virtues as given from page 1 to 1429 (Japji Sahib to Mundavani) of the Guru Granth Sahib, such as: Trust in one God, holding the truth the highest, nirvair, nirbho and to attribute all achievements solely coming out of Gurprasad (Mool Mantar).

They live a disciplined life (Dharam Khand) as per divine hukam and direct their endeavors (Saram Khand) to collect divine wisdom to strengthen their speech with divine power (Karam Khand) to stay ‘sito sita’ with God to enjoy joyous ‘Anand’ as preparation to merge with God (Sach Khand) – ‘Gobind Milan’.

They remain imbued and committed to truthfulness, contentment and contemplative life style while enjoying the ‘Amrit of Naam’ as their only source of inspiration to face all possible hurdles in the worldly life (Mundavani M. 5. GGS 1429).
ਨਾਨਕ ਭਗਤਾ ਭੁਖ ਸਾਲਾਹਣੁ ਸਚੁ ਨਾਮੁ ਆਧਾਰੁ ॥ (Raag Aasaa M. 1, GGS 466).

They all become instruments of God to serve none other than God while God operating their thought process by granting them ‘Dib Drishit’ by pouring His own divine wisdom as nadr and grace: “Jin kau nadr karam tin kar” (Japji Sahib, pauri 38).They see the presence of God as a reality, like: Ki zaahar zahoor hain|| Ki haazar hazoor hain|| (Guru Gobind Singh Ji, Jaap Sahib, Dasam Granth 25).

I would think that all those who prove to be genius in basic and applied sciences (including agricultural, medical and geo- sciences etc.); social sciences; humanities; political and social leaders & reformers; artists; poets; different types of professionals and literary figures of extra ordinary skills who explore the Nature and make a big difference in creating peace and prosperity in the world are also blessed and guided by God to serve God’s creation.Their service is serve God and amounts to spreading divinity by unfolding the truths in Nature.

Finally, according to Gurbani those who receive/obtain Naam succeed in their mission of life:-

ਕਰਿ ਕਿਰਪਾ ਜਿਸੁ ਆਪਨੈ ਨਾਮਿ ਲਾਏ ॥ ਨਾਨਕ ਚਉਥੇ ਪਦ ਮਹਿ ਸੋ ਜਨੁ ਗਤਿ ਪਾਏ ॥੫॥ (Raag Gauhree M. 5, GGS 284-14).

Guru Nanak Sahib puts his full and total trust in Naam:-

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

Guru Arjan Dev Ji advises in Sukhmani Sahib: “Naam sang ji ka mann manneia, Nanak tinaei niranjan janeaia” (Ashtpadi 14, pauri 3).

It appears that Naam is a thread that one needs to hold on to in order to know Waheguru (to become aware of divine virtues). All the Sikh Gurus, Bhagats, Mahapurakhs and Gurmukhs have given evidence of knowing Waheguru by holding on to Naam.

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

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

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

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

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

In fact NAAM JAPANA is to make it evident to the whole world through our thoughts, actions and words that it is “Waheguru/God” who is in total control of everything and that I am nobody. NAAM JAPANA is proclaiming the existence of ‘Kingdom of God’s Rule’. In fact the whole of Gurbani is a compilation of those writings where in the writer has only and only established the supremacy of God”

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

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

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

Naam Japna is a thought process which involves living with God (Waheguru). At this stage one automatically speaks out Waheguru, Waheguru, Waheguru…………….(or any other name of God) in awe (vismad). Once one is tuned to Waheguru then Waheguru takes over “Jina bhateyia mera poora satguru, tin har naam diravai ram raje” (Aassa M. 4 page could not be verified) and that leads to “Jan Nanak naam aradhea, aradh har mileya”(Raag Aassa M.4, GGS 447).

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

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

Thus, the simple equation is: Thus, the simple equation is: Waheguru Jaap – Guru – Sabd – Naam – Simran/Liv – Waheguru.

Waheguru Jaap is tool to Naam as well as an outcome sign of spiritual union with Waheguru.

This is humbly my understanding of Naam.

Methodology of attaining Naam

1. “poorai bhaag naam man vasai sabadh milaavaa hoe ||”
Through perfect good fortune, the Naam comes to abide within the mind. Through the Shabad, we merge into Him
2. “sabadhae naam dhhiaaeeai sabadhae sach samaae ||4||
Through the Shabad, meditate on the Naam; through the Sabd, you shall merge in
Truth. ||4||
3. “gur sabadhee man naam nivaas ||
Through the Word of the Guru’s Shabad, the Naam abides within the mind.
4. “har anthar naam nidhhaan hai maerae govindhaa gur sabadhee har prabh gaajai jeeo||
O Lord, the treasure of the Naam is deep within, O my Lord of the Universe;
through the Word of the Guru’s Shabad, the Lord God is revealed.
5. “Ja kau prabh jeo aap bhujaiye, Sach naam sohee jan paiye” (Gauhree Sukhmani M. 5, Ashtpadi 22, pauri 1.).
What ever knowledge, faith, devotion and consciousness etc are required, God himself provides to prepare the receiver of Naam before granting the gift of His blessings, which is Naam.
6. Guru Amar Das Ji says that all other efforts are futile except contemplation on Gurbani to receive Naam. Gurbani is the step forward in the right direction.

“Mol kit he naam paahehe nahi, Naam paahehe gur bichar”. (Raag Soohe M. 3, GGS. 754).
7. ”anmrith naam sadh meethaa laagaa gur sabadhee saadh aaeiaa ||
The Ambrosial Nectar of the Naam is always sweet to me; through the Word of the
Guru’s Shabad, I come to taste it.

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

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

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

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

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

10. ਗੁਰਮਤੀ ਨਾਮੁ ਮੰਨਿ ਵਸਾਏ ॥ (Raag Maaroo M. 3, GGS. 1053-15).
Through the Guru’s Teachings, the Naam comes to dwell within the mind.

Naam is the highest spiritual peak (supreme sohjee) in Sikhi and this can be climbed by only devotional bhagati obtained by the blessings of Waheguru:-

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

Guru Arjan Dev Ji reflects on Japna of Eko (ਏਕੋ ਜਪਿ/ ਮਨਿ ਤਨਿ ਜਾਪਿ ਏਕ ਭਗਵੰਤ in Sukhmani Sahib).

Who is that Eko (One) that is recommended by Guru Ji for Japna and to be praised and worshiped by both mind and body (tongue)?

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 the One Lord God.

Eko (ਏਕੋ ਏਕੁ ਏਕੁ ਹਰਿ ਆਪਿ) is defined as One and only One who is pervading everywhere – Ik Oankar, Akalpurark, Almoghty God…….WAHEGURU.

ਏਕੋ ਏਕੁ ਏਕੁ ਹਰਿ ਆਪਿ ॥ਪੂਰਨ ਪੂਰਿ ਰਹਿਓ ਪ੍ਰਭੁ ਬਿਆਪਿ ॥
The One Lord Himself is the One and Only. The Pervading Lord God is totally permeating all.

The ‘Eko’ of Guru Ji’s is the creator of Universe and when adored He shows His glorious presence in the devotee.

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

According to Gurbani, when one is totally immersed by mind and body in to Prab (Waheguru), still to know Him fully depends on His Grace (Gurparsad).

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

Gurparsad appears to be an important key concept in Gurmat that when this concept is accepted it helps one to shed one’s houmai (ego) instantly – an hindrance to enter ‘Sach Khand’ of Guru Nanak Sahib.

Could I request the members of Forum to reflect on the all important role of ‘Gurparsad’/Divine Grace (ਗੁਰ ਪ੍ਰਸਾਦਿ ਨਾਨਕ ਇਕੁ ਜਾਤਾ) without which the door to Sach Khand (even when visible) cannot be opened?

Guru Nanak Dev Ji applauds the role of ‘Gurparsad’ by narrating his personal experience in the following tuk:-

ਗੁਰ ਪਰਸਾਦੀ ਐਸੀ ਮਤਿ ਆਵੈ ॥ਤਾਂ ਕਾਮਣਿ ਕੰਤੈ ਮਨਿ ਭਾਵੈ ॥੩॥ (Raag Asa M. 1, GGS. 357-7)
By Guru’s Grace, such wisdom comes to me, So that the soul-bride becomes pleasing to the Mind of the Husband Lord. ||3||

According to Gurbani, it is obvious that the Divine gift of Naam comes to a Gurmukh (who is focused on One Waheguru) through Gurparsad.

ਏਕਸ ਬਿਨੁ ਕੋ ਅਵਰੁ ਨ ਜਾਣਹਿ ॥ਸਚਾ ਸਾਹੁ ਸਚੇ ਵਣਜਾਰੇ ਪੂੰਜੀ ਨਾਮੁ ਵਿਸਾਹਾ ਹੇ ॥੪॥ (Raag Maaroo M. 5, GGS.1053-12).
He knows no other than the One Lord.
True is the banker, and True are His traders, who buy the merchandise of the Naam. ||4||

ਆਪੇ ਬਖਸੇ ਗੁਰ ਸੇਵਾ ਲਾਏ ॥ਗੁਰਮਤੀ ਨਾਮੁ ਮੰਨਿ ਵਸਾਏ ॥ (RaagMaaroo M. 3, 1053-15).
He Himself forgives, and enjoins us to serve the Guru. Through the Guru’s Teachings, the Naam comes to dwell within the mind.

ਅਨਦਿਨੁ ਨਾਮੁ ਧਿਆਏ ਸਾਚਾ ਇਸੁ ਜਗ ਮਹਿ ਨਾਮੋ ਲਾਹਾ ਹੇ ॥੭॥
Night and day, meditate on the Naam, the Name of the True Lord, and earn the profit of the Naam in this world. ||7||

ਆਪੇ ਸਚਾ ਸਚੀ ਨਾਈ ॥ਗੁਰਮੁਖਿ ਦੇਵੈ ਮੰਨਿ ਵਸਾਈ
He Himself is True, and True is His Name.

ਜਿਨ ਮਨਿ ਵਸਿਆ ਸੇ ਜਨ ਸੋਹਹਿ ਤਿਨ ਸਿਰਿ ਚੂਕਾ ਕਾਹਾ ਹੇ ॥੮॥
The Gurmukh bestows it, and enshrines it within the mind.
————————————————————————————-
Kirpal Singh
Wellington, New Zealand
kirpal2singh@yahoo.com