‘Amrit’ has a considerable importance in the Sikhi. The common usages are: Amrit Bani (including Amrit Keertan), Amrit-vela, and the Amrit-initiation ceremony. The latter two are linked to Amrit primarily because of the Gur-Bani component.

In addition the term ‘Amrit’ has been used extensively in the Gurbani as an adjective to bring divinity into various aspects in our daily-life. Hereunder are given some Gurbani Tuks to elaborate further the significance of ‘Amrit’:-

What is Amrit?

ਅੰਮ੍ਰਿਤੁ ਨਾਮੁ ਨਿਧਾਨੁ ਹੈ ਮਿਲਿ ਪੀਵਹੁ ਭਾਈ ॥ (Raag Gauhree M. 5, GGS. 318).
The treasure of the Naam, the Name of the Lord, is Ambrosial Nectar; meet together and drink it in, O Siblings of Destiny.

ਅੰਮ੍ਰਿਤ ਨਾਮੁ ਨਿਰਮੋਲਕੁ ਹੀਰਾ ਗੁਰਿ ਦੀਨੋ ਮੰਤਾਨੀ ॥ (Raag Dhanaasree M. 5, GGS. 671).
anmrith naam niramolak heeraa gur dheeno manthaanee ||
The Ambrosial Naam, the Name of the Lord, is a priceless jewel. The Guru has given me this advice.

ਅੰਮ੍ਰਿਤ ਨਾਮੁ ਨਿਰਮੋਲਕੁ ਹਰਿ ਜਸੁ ਤਿਨਿ ਪਾਇਓ ਜਿਸੁ ਕਿਰਪੈਨ ॥ Raag Dhanaasree M. 5, GGS. 674).
anmrith naam niramolak har jas thin paaeiou jis kirapain ||
The Ambrosial Naam, the Name of the Lord, and the Praises of the Lord are priceless; he alone obtains them, whom the Lord blesses with His Mercy.

Where and how to find Amrit?

• ਸੁਰਿ ਨਰ ਮੁਨਿ ਜਨ ਅੰਮ੍ਰਿਤੁ ਖੋਜਦੇ ਸੁ ਅੰਮ੍ਰਿਤੁ ਗੁਰ ਤੇ ਪਾਇਆ ॥(Raag Raamkalee M. 3, GGS. 918).
  The angelic beings and the silent sages search for the Ambrosial Nectar; this Amrit is obtained from the Guru.

ਪਾਇਆ ਅੰਮ੍ਰਿਤੁ ਗੁਰਿ ਕ੍ਰਿਪਾ ਕੀਨੀ ਸਚਾ ਮਨਿ ਵਸਾਇਆ ॥
This Amrit is obtained, when the Guru grants His Grace; He enshrines the True Lord within the mind.

ਜੀਅ ਜੰਤ ਸਭਿ ਤੁਧੁ ਉਪਾਏ ਇਕਿ ਵੇਖਿ ਪਰਸਣਿ ਆਇਆ ॥
All living beings and creatures were created by You; only some come to see the Guru, and seek His blessing.

ਲਬੁ ਲੋਭੁ ਅਹੰਕਾਰੁ ਚੂਕਾ ਸਤਿਗੁਰੂ ਭਲਾ ਭਾਇਆ ॥
Their greed, avarice and egotism are dispelled, and the True Guru seems sweet.

ਕਹੈ ਨਾਨਕੁ ਜਿਸ ਨੋ ਆਪਿ ਤੁਠਾ ਤਿਨਿ ਅੰਮ੍ਰਿਤੁ ਗੁਰ ਤੇ ਪਾਇਆ ॥੧੩॥
Says Nanak, those with whom the Lord is pleased, obtain the Amrit, through the Guru. ||13||

• ਗੁਰ ਅੰਮ੍ਰਿਤ ਭਿੰਨੀ ਦੇਹੁਰੀ ਅੰਮ੍ਰਿਤੁ ਬੁਰਕੇ ਰਾਮ ਰਾਜੇ ॥ (Raag Aasaa M. 4, GGS. 449).
  The Guru’s body is drenched with Ambrosial Nectar; He sprinkles it upon me, O Lord King.

ਜਿਨਾ ਗੁਰਬਾਣੀ ਮਨਿ ਭਾਈਆ ਅੰਮ੍ਰਿਤਿ ਛਕਿ ਛਕੇ ॥
Those whose minds are pleased with the Word of the Guru’s Bani, drink in the Ambrosial Nectar again and again.

• ਹਰਿ ਅੰਮ੍ਰਿਤ ਭਗਤਿ ਭੰਡਾਰ ਹੈ ਗੁਰ ਸਤਿਗੁਰ ਪਾਸੇ ਰਾਮ ਰਾਜੇ ॥(Raag Aasaa M. 4, GGS. 449).
  The treasure of Ambrosial Nectar the Lord’s devotional service is found through the Guru, the True Guru, O Lord King.

ਗੁਰੁ ਸਤਿਗੁਰੁ ਸਚਾ ਸਾਹੁ ਹੈ ਸਿਖ ਦੇਇ ਹਰਿ ਰਾਸੇ ॥
The Guru, the True Guru, is the True Banker, who gives to His Sikh the capital of the Lord.

• ਥਾਲ ਵਿਚਿ ਤਿੰਨਿ ਵਸਤੂ ਪਈਓ ਸਤੁ ਸੰਤੋਖੁ ਵੀਚਾਰੋ ॥ (Mundaavanee M. 5, GGS. 1429).
  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.

• ਅੰਮ੍ਰਿਤੁ ਹਰਿ ਕਾ ਨਾਮੁ ਹੈ ਜਿਤੁ ਪੀਤੈ ਤਿਖ ਜਾਇ ॥ (Raag Malar M. 4, GGS. 1283-3).
  The Name of the Lord is Ambrosial Nectar; drinking it in, thirst is quenched.

ਨਾਨਕ ਗੁਰਮੁਖਿ ਜਿਨ੍ਹ੍ਹ ਪੀਆ ਤਿਨ੍ਹ੍ਹ ਬਹੁੜਿ ਨ ਲਾਗੀ ਆਇ ॥੧॥
O Nanak, those Gurmukhs who drink it in shall never again be afflicted by thirst. ||1||

• ਅੰਮ੍ਰਿਤੁ ਹਰਿ ਕਾ ਨਾਮੁ ਹੈ ਵਰਸੈ ਕਿਰਪਾ ਧਾਰਿ ॥ (Raag Malar M. 3, GGS. 1281-18).
  The Name of the Lord is Ambrosial Nectar; the Lord showers His Grace, and it rains down.

ਨਾਨਕ ਗੁਰਮੁਖਿ ਨਦਰੀ ਆਇਆ ਹਰਿ ਆਤਮ ਰਾਮੁ ਮੁਰਾਰਿ ॥੨॥
O Nanak, the Gurmukh comes to behold the Lord, the Supreme Soul. ||2||

1. Amrit Vela

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

2. Amrit Prab-naam

ਸੁਖਮਨੀ ਸੁਖ ਅੰਮ੍ਰਿਤ ਪ੍ਰਭ ਨਾਮੁ ॥ Raag Gauhree M. 5, GGS. 262).
Sukhmani: Peace of Mind, the Nectar of the Name of God.

ਭਗਤ ਜਨਾ ਕੈ ਮਨਿ ਬਿਸ੍ਰਾਮ ॥ ਰਹਾਉ ॥
The minds of the devotees abide in a joyful peace. ||Pause||

ਨਉ ਨਿਧਿ ਅੰਮ੍ਰਿਤੁ ਪ੍ਰਭ ਕਾ ਨਾਮੁ ॥ (Raag Gauhree M. 5, GGS. 293).
The nine treasures are in the Ambrosial Name of God.

ਦੇਹੀ ਮਹਿ ਇਸ ਕਾ ਬਿਸ੍ਰਾਮੁ ॥
Within the human body is its place of rest.

3. Amrit Bani

ਬਾਣੀ ਗੁਰੂ ਗੁਰੂ ਹੈ ਬਾਣੀ ਵਿਚਿ ਬਾਣੀ ਅੰਮ੍ਰਿਤੁ ਸਾਰੇ ॥ (Raag Nat, M. 4, GGS. 982).
The Word, the Bani is Guru, and Guru is the Bani. Within the Bani, the Ambrosial Nectar is contained.

ਗੁਰ ਕਿਰਪਾ ਤੇ ਸੇ ਜਨ ਜਾਗੇ ਜਿਨਾ ਹਰਿ ਮਨਿ ਵਸਿਆ ਬੋਲਹਿ ਅੰਮ੍ਰਿਤ ਬਾਣੀ ॥ (Raag Raamkalee M. 3, 920).
Those humble beings remain awake and aware, within whose minds, by Guru’s Grace, the Lord abides; they chant the Ambrosial Word of the Guru’s Bani.

ਕਹੈ ਨਾਨਕੁ ਸੋ ਤਤੁ ਪਾਏ ਜਿਸ ਨੋ ਅਨਦਿਨੁ ਹਰਿ ਲਿਵ ਲਾਗੈ ਜਾਗਤ ਰੈਣਿ ਵਿਹਾਣੀ ॥੨੭॥
Says Nanak, they alone obtain the essence of reality, who night and day remain lovingly absorbed in the Lord; they pass the night of their life awake and aware. ||27||

4. Amrit listening and singing

ਕਹੈ ਨਾਨਕੁ ਅੰਮ੍ਰਿਤ ਨਾਮੁ ਸੁਣਹੁ ਪਵਿਤ੍ਰ ਹੋਵਹੁ ਸਾਚੈ ਸੁਨਣੈ ਨੋ ਪਠਾਏ ॥੩੭॥ (Raag Raamkalee M. 3, GGS. 922.).
Says Nanak, listen to the Ambrosial Naam and become holy; you were created only to hear the Truth. ||37||

ਸਾਧਸੰਗਿ ਅੰਮ੍ਰਿਤ ਗੁਨ ਗਾਇਨ ॥ (Raag Gauhree M. 5, GGS. 271).
In the Company of the Holy, one sings the Ambrosial Glories.

5. Amrit Ras

ਹਰਿ ਗੁਨ ਗਾਇ ਅੰਮ੍ਰਿਤ ਰਸੁ ਚਾਖੈ ॥ (Raag Gauhree M. 5, GGS. 283).
Singing the Glorious Praises of the Lord, we taste the ambrosial essence.

6. Amrit Drishti

ਬ੍ਰਹਮ ਗਿਆਨੀ ਕੀ ਦ੍ਰਿਸਟਿ ਅੰਮ੍ਰਿਤੁ ਬਰਸੀ ॥ (Raag Gauhree M. 5, GGS. 273).
Nectar rains down from the glance of the God-conscious being.

ਮਤਿ ਪੂਰੀ ਅੰਮ੍ਰਿਤੁ ਜਾ ਕੀ ਦ੍ਰਿਸਟਿ ॥ (Raag Gauhree M. 5, GSS. 293).
His wisdom is perfect, and His Glance is Ambrosial.

ਦਰਸਨੁ ਪੇਖਤ ਉਧਰਤ ਸ੍ਰਿਸਟਿ ॥
Beholding His Vision, the universe is saved.

7. Amrit-drinking

ਪੀਵਹੁ ਅੰਮ੍ਰਿਤੁ ਸਦਾ ਰਹਹੁ ਹਰਿ ਰੰਗਿ ਜਪਿਹੁ ਸਾਰਿਗਪਾਣੀ ॥
Drink in this Ambrosial Nectar, and remain in the Lord’s Love forever; meditate on the Lord, the Sustainer of the world.

ਕਹੈ ਨਾਨਕੁ ਸਦਾ ਗਾਵਹੁ ਏਹ ਸਚੀ ਬਾਣੀ ॥੨੩॥
Says Nanak, sing this True Bani forever. ||23||

ਇਹੁ ਹਰਿ ਰਸੁ ਪਾਵੈ ਜਨੁ ਕੋਇ ॥ (Raag Gauhree M. 5, GGS. 287).
Only a few obtain this ambrosial essence of the Lord’s Name.

ਅੰਮ੍ਰਿਤੁ ਪੀਵੈ ਅਮਰੁ ਸੋ ਹੋਇ ॥
Drinking in this Nectar, one becomes immortal.

8. State of an Amrit-dhari

ਹਰਿ ਅੰਮ੍ਰਿਤ ਭਿੰਨੇ ਲੋਇਣਾ ਮਨੁ ਪ੍ਰੇਮਿ ਰਤੰਨਾ ਰਾਮ ਰਾਜੇ ॥ (Raag Aasaa M. 4, GGS. 448).
My eyes are wet with the Nectar of the Lord, and my mind is imbued with His Love, O Lord King.

Gurmat recommendation:-

ਹਰਿ ਸਾਚਾ ਸਿਮਰਹੁ ਭਾਈ ॥ (Raag Sorath M. 5, GGS. 616-11).
Remember the True Lord in meditation, O Siblings of Destiny.

ਸਾਧਸੰਗਿ ਸਦਾ ਸੁਖੁ ਪਾਈਐ ਹਰਿ ਬਿਸਰਿ ਨ ਕਬਹੂ ਜਾਈ ॥ ਰਹਾਉ ॥
In the Saadh Sangat, the Company of the Holy, eternal peace is obtained, and the Lord is never forgotten. ||Pause|I

ਅੰਮ੍ਰਿਤ ਨਾਮੁ ਪਰਮੇਸਰੁ ਤੇਰਾ ਜੋ ਸਿਮਰੈ ਸੋ ਜੀਵੈ ॥
Your Name, O Transcendent Lord, is Ambrosial Nectar; whoever meditates on it, lives.

ਜਿਸ ਨੋ ਕਰਮਿ ਪਰਾਪਤਿ ਹੋਵੈ ਸੋ ਜਨੁ ਨਿਰਮਲੁ ਥੀਵੈ ॥੨॥
One who is blessed with God’s Grace – that humble servant becomes immaculate and pure. ||2||

ਬਿਘਨ ਬਿਨਾਸਨ ਸਭਿ ਦੁਖ ਨਾਸਨ ਗੁਰ ਚਰਣੀ ਮਨੁ ਲਾਗਾ ॥
Obstacles are removed, and all pains are eliminated; my mind is attached to the Guru’s feet.

ਗੁਣ ਗਾਵਤ ਅਚੁਤ ਅਬਿਨਾਸੀ ਅਨਦਿਨੁ ਹਰਿ ਰੰਗਿ ਜਾਗਾ ॥੩॥
Singing the Glorious Praises of the immovable and imperishable Lord, one remains awake to the Lord’s Love, day and night. ||3||

ਮਨ ਇਛੇ ਸੇਈ ਫਲ ਪਾਏ ਹਰਿ ਕੀ ਕਥਾ ਸੁਹੇਲੀ ॥
He obtains the fruits of his mind’s desires, listening to the comforting sermon of the Lord.

ਆਦਿ ਅੰਤਿ ਮਧਿ ਨਾਨਕ ਕਉ ਸੋ ਪ੍ਰਭੁ ਹੋਆ ਬੇਲੀ ॥੪॥੧੬॥੨੭॥
In the beginning, in the middle, and in the end, God is Nanak’s best friend. ||4||16||27||

There is no doubt that all of us shall depart sooner or latter as per Gurbani. Losing of a relative or a friend has an associated pain which needs extensive Gurmat counselling to bring sanity to oneself by accepting that Death is inevitable without any escape under the Divine Hukam as advised by Guru Nanak Sahib. I am going to complete 87 yrs in at the end of December 2024 as well. However, I derive my solace by digesting the following Gurmat messages with gratitude to Almighty for His Mehr, Nadr, Kirpa, Gurparsad (Shukar Tera):-

• ਹਮ ਆਦਮੀ ਹਾਂ ਇਕ ਦਮੀ ਮੁਹਲਤਿ ਮੁਹਤੁ ਨ ਜਾਣਾ ॥ (Raag Dhanaasree M. 1, GGS. 660-11).
  Ham Aadhamee Haan Eik Dhamee Muhalath Muhath N Jaanaa ||
  We are human beings of the briefest moment; we do not know the appointed time of our departure.
• ਮਰਣਿ ਨ ਮੂਰਤੁ ਪੁਛਿਆ ਪੁਛੀ ਥਿਤਿ ਨ ਵਾਰੁ ॥ (Raag Sarang M. 1, GGS. 1244-4).
  Maran N Moorath Pushhiaa Pushhee Thhith N Vaar ||
  Death does not ask the time; it does not ask the date or the day of the week.

ਇਕਨ੍ਹ੍ਹੀ ਲਦਿਆ ਇਕਿ ਲਦਿ ਚਲੇ ਇਕਨ੍ਹ੍ਹੀ ਬਧੇ ਭਾਰ ॥
Eikanhee Ladhiaa Eik Ladh Chalae Eikanhee Badhhae Bhaar ||
Some have packed up, and some who have packed up have gone.

• ਹੁਕਮੇ ਆਵੈ ਹੁਕਮੇ ਜਾਵੈ ਹੁਕਮੇ ਰਹੈ ਸਮਾਈ ॥ (Raag Raamkali Gosht, M. 1, GGS. 940-10).
  Hukamae Aavai Hukamae Jaavai Hukamae Rehai Samaaee ||
  By His Command we come, and by His Command we go; by His Command, we merge in absorption.

ਪੂਰੇ ਗੁਰ ਤੇ ਸਾਚੁ ਕਮਾਵੈ ਗਤਿ ਮਿਤਿ ਸਬਦੇ ਪਾਈ ॥੨੨॥
Poorae Gur Thae Saach Kamaavai Gath Mith Sabadhae Paaee ||22||
Through the Perfect Guru, live the Truth; through the Word of the Shabad, the state of dignity is attained. ||22||

• ਆਪੇ ਹੀ ਕਰਣਾ ਕੀਓ ਕਲ ਆਪੇ ਹੀ ਤੈ ਧਾਰੀਐ ॥ (Raag Asa M. 1, GGS. 474-1).
  Aapae Hee Karanaa Keeou Kal Aapae Hee Thai Dhhaareeai ||
  You Yourself created the creation; You Yourself infused Your power into it.

ਦੇਖਹਿ ਕੀਤਾ ਆਪਣਾ ਧਰਿ ਕਚੀ ਪਕੀ ਸਾਰੀਐ ॥
Dhaekhehi Keethaa Aapanaa Dhhar Kachee Pakee Saareeai ||
You behold Your creation, like the losing and winning dice of the earth.

ਜੋ ਆਇਆ ਸੋ ਚਲਸੀ ਸਭੁ ਕੋਈ ਆਈ ਵਾਰੀਐ ॥
Jo Aaeiaa So Chalasee Sabh Koee Aaee Vaareeai ||
Whoever has come, shall depart; all shall have their turn.

ਜਿਸ ਕੇ ਜੀਅ ਪਰਾਣ ਹਹਿ ਕਿਉ ਸਾਹਿਬੁ ਮਨਹੁ ਵਿਸਾਰੀਐ ॥
Jis Kae Jeea Paraan Hehi Kio Saahib Manahu Visaareeai ||
He who owns our soul, and our very breath of life – why should we forget that Lord and Master from our minds?

ਆਪਣ ਹਥੀ ਆਪਣਾ ਆਪੇ ਹੀ ਕਾਜੁ ਸਵਾਰੀਐ ॥੨੦॥
Aapan Hathhee Aapanaa Aapae Hee Kaaj Savaareeai ||20||
With our own hands, let us resolve our own affairs. ||20||

• ਮਰਣੁ ਲਿਖਾਇ ਮੰਡਲ ਮਹਿ ਆਏ ॥(Raag Maaroo M. 1, GGS. 1022-18).
  Maran Likhaae Manddal Mehi Aaeae ||
  With their death already ordained, mortals come into this world.

ਕਿਉ ਰਹੀਐ ਚਲਣਾ ਪਰਥਾਏ ॥?
Kio Reheeai Chalanaa Parathhaaeae ||
How can they remain here? They have to go to the world beyond.

• ਹੁਕਮੇ ਆਵੈ ਹੁਕਮੇ ਜਾਵੈ ॥ (Raag Maaroo M. 1, GGS. 1025-11).
  Hukamae Aavai Hukamae Jaavai ||
  By the Hukam of the Lord’s Command, they come, and by the Hukam of His Command, they go.

ਬੂਝੈ ਹੁਕਮੁ ਸੋ ਸਾਚਿ ਸਮਾਵੈ ॥
Boojhai Hukam So Saach Samaavai ||
One who realizes His Hukam, merges in the True Lord.

ਨਾਨਕ ਸਾਚੁ ਮਿਲੈ ਮਨਿ ਭਾਵੈ ਗੁਰਮੁਖਿ ਕਾਰ ਕਮਾਈ ਹੇ ॥੧੬॥੫॥
Naanak Saach Milai Man Bhaavai Guramukh Kaar Kamaaee Hae ||16||5||
O Nanak, he merges in the True Lord, and his mind is pleased with the Lord. The Gurmukhs do His work. ||16||5||

• ਚਲਾ ਚਲਾ ਜੇ ਕਰੀ ਜਾਣਾ ਚਲਣਹਾਰੁ ॥ (Sri Raag M. 1, GGS. 63-12).
  Chalaa Chalaa Jae Karee Jaanaa Chalanehaar ||
  I may say, “”I am going, I am going””, but I know that, in the end, I must really go.

ਜੋ ਆਇਆ ਸੋ ਚਲਸੀ ਅਮਰੁ ਸੁ ਗੁਰੁ ਕਰਤਾਰੁ ॥
Jo Aaeiaa So Chalasee Amar S Gur Karathaar ||
Whoever comes must also go. Only the Guru and the Creator are Eternal.

• ਹੁਕਮੇ ਆਵੈ ਹੁਕਮੇ ਜਾਇ ॥ (Raag Gauri M. 1, GGS. 151-10).
  Hukamae Aavai Hukamae Jaae ||
  By the Hukam of His Command we come, and by the Hukam of His Command we go.

ਆਗੈ ਪਾਛੈ ਹੁਕਮਿ ਸਮਾਇ ॥੨॥
Aagai Paashhai Hukam Samaae ||2||
Before and after, His Command is pervading. ||2||

Guru Arjan Dev Ji and Guru Teg Bahadur Ji go on to add:-

• ਙਣਿ ਘਾਲੇ ਸਭ ਦਿਵਸ ਸਾਸ ਨਹ ਬਢਨ ਘਟਨ ਤਿਲੁ ਸਾਰ ॥ (Raag Gauri M. 5, GGS. 254-10).
  N(g)an Ghaalae Sabh Dhivas Saas Neh Badtan Ghattan Thil Saar ||
  He has counted all the days and the breaths, and placed them in people’s destiny; they do not increase or decrease one little bit.

ਜੀਵਨ ਲੋਰਹਿ ਭਰਮ ਮੋਹ ਨਾਨਕ ਤੇਊ ਗਵਾਰ ॥੧॥
Jeevan Lorehi Bharam Moh Naanak Thaeoo Gavaar ||1||
Those who long to live in doubt and emotional attachment, O Nanak, are total fools. ||1||

• ਚਿੰਤਾ ਤਾ ਕੀ ਕੀਜੀਐ ਜੋ ਅਨਹੋਨੀ ਹੋਇ ॥ (Salok M. 9, GGS. 1429-4).
  Chinthaa Thaa Kee Keejeeai Jo Anehonee Hoe ||
  People become anxious, when something unexpected happens.

ਇਹੁ ਮਾਰਗੁ ਸੰਸਾਰ ਕੋ ਨਾਨਕ ਥਿਰੁ ਨਹੀ ਕੋਇ ॥੫੧॥
Eihu Maarag Sansaar Ko Naanak Thhir Nehee Koe ||51||
This is the way of the world, O Nanak; nothing is stable or permanent. ||51||

ਜੋ ਉਪਜਿਓ ਸੋ ਬਿਨਸਿ ਹੈ ਪਰੋ ਆਜੁ ਕੈ ਕਾਲਿ ॥
Jo Oupajiou So Binas Hai Paro Aaj Kai Kaal ||
Whatever has been created shall be destroyed; everyone shall perish, today or tomorrow.

ਨਾਨਕ ਹਰਿ ਗੁਨ ਗਾਇ ਲੇ ਛਾਡਿ ਸਗਲ ਜੰਜਾਲ ॥੫੨॥
Naanak Har Gun Gaae Lae Shhaadd Sagal Janjaal ||52||
O Nanak, sing the Glorious Praises of the Lord, and give up all other entanglements. ||52||

• ਕਬੀਰ ਮੇਰਾ ਮੁਝ ਮਹਿ ਕਿਛੁ ਨਹੀ ਜੋ ਕਿਛੁ ਹੈ ਸੋ ਤੇਰਾ ॥ (Salok Bhagat Kabir, GGS. 1375-9).
  Kabeer Maeraa Mujh Mehi Kishh Nehee Jo Kishh Hai So Thaeraa ||
  Kabeer, nothing is mine within myself. Whatever there is, is Yours, O Lord.

ਤੇਰਾ ਤੁਝ ਕਉ ਸਉਪਤੇ ਕਿਆ ਲਾਗੈ ਮੇਰਾ ॥੨੦੩॥
Thaeraa Thujh Ko Soupathae Kiaa Laagai Maeraa ||203||
If I surrender to You what is already Yours, what does it cost me? ||203||

• ਧਨਵੰਤਾ ਹੋਇ ਕਿਆ ਕੋ ਗਰਬੈ ॥ (Raag Gauri M.5, GGS. 281?)
  Dhhanavanthaa Hoe Kiaa Ko Garabai ||
  Why should anyone be proud of being rich?

ਜਾ ਸਭੁ ਕਿਛੁ ਤਿਸ ਕਾ ਦੀਆ ਦਰਬੈ ॥
Jaa Sabh Kishh This Kaa Dheeaa Dharabai ||
All riches are His gifts.

ਅਤਿ ਸੂਰਾ ਜੇ ਕੋਊ ਕਹਾਵੈ ॥
Ath Sooraa Jae Kooo Kehaavai ||
One may call himself a great hero,

ਪ੍ਰਭ ਕੀ ਕਲਾ ਬਿਨਾ ਕਹ ਧਾਵੈ ॥?
Prabh Kee Kalaa Binaa Keh Dhhaavai ||
But without God’s Power, what can anyone do?

ਜੇ ਕੋ ਹੋਇ ਬਹੈ ਦਾਤਾਰੁ ॥
Jae Ko Hoe Behai Dhaathaar ||
One who brags about giving to charities

ਤਿਸੁ ਦੇਨਹਾਰੁ ਜਾਨੈ ਗਾਵਾਰੁ ॥
This Dhaenehaar Jaanai Gaavaar ||
The Great Giver shall judge him to be a fool.

• ਸਾਥਿ ਨ ਚਾਲੈ ਬਿਨੁ ਭਜਨ ਬਿਖਿਆ ਸਗਲੀ ਛਾਰੁ ॥ (Raag Gauri M. 5, GGS. 288-2).
  Saathh N Chaalai Bin Bhajan Bikhiaa Sagalee Shhaar ||
  Nothing shall go along with you, except your devotion. All corruption is like ashes.

ਹਰਿ ਹਰਿ ਨਾਮੁ ਕਮਾਵਨਾ ਨਾਨਕ ਇਹੁ ਧਨੁ ਸਾਰੁ ॥੧॥
Har Har Naam Kamaavanaa Naanak Eihu Dhhan Saar ||1||
Practice the Name of the Lord, Har, Har. O Nanak, this is the most excellent wealth. ||1||

While living a purpose driven life, one can guard against negative forces by contemplating on Gurbani as per guidelines prescribed by Guru Nanak Dev Ji and Guru Arjan Dev Ji in order to go into promised equipoise (SAHAJ Avastha):-

• ਸਹਜਿ ਮਿਲੈ ਮਿਲਿਆ ਪਰਵਾਣੁ ॥ (Raag Dhanaasree M. 1, GGS. 686-4).
  Sehaj Milai Miliaa Paravaan ||
  That union with the Lord is acceptable, which is united in intuitive poise.

ਨਾ ਤਿਸੁ ਮਰਣੁ ਨ ਆਵਣੁ ਜਾਣੁ ॥
Naa This Maran N Aavan Jaan ||
Thereafter, one does not die, and does not come and go in reincarnation.

ਠਾਕੁਰ ਮਹਿ ਦਾਸੁ ਦਾਸ ਮਹਿ ਸੋਇ ॥
Thaakur Mehi Dhaas Dhaas Mehi Soe ||
The Lord’s slave is in the Lord, and the Lord is in His slave.

ਜਹ ਦੇਖਾ ਤਹ ਅਵਰੁ ਨ ਕੋਇ ॥੧॥
Jeh Dhaekhaa Theh Avar N Koe ||1||
Wherever I look, I see none other than the Lord. ||1||

ਗੁਰਮੁਖਿ ਭਗਤਿ ਸਹਜ ਘਰੁ ਪਾਈਐ ॥
Guramukh Bhagath Sehaj Ghar Paaeeai ||
The Gurmukhs worship the Lord, and find His celestial home.

ਬਿਨੁ ਗੁਰ ਭੇਟੇ ਮਰਿ ਆਈਐ ਜਾਈਐ ॥੧॥ ਰਹਾਉ ॥
Bin Gur Bhaettae Mar Aaeeai Jaaeeai ||1|| Rehaao ||
Without meeting the Guru, they die, and come and go in reincarnation. ||1||Pause||

• ਚਿੰਤਤ ਹੀ ਦੀਸੈ ਸਭੁ ਕੋਇ ॥ (Raag Raamkali Dakhni M. 1, GGS. 932-4).
  Chinthath Hee Dheesai Sabh Koe ||
  Everyone has worries and cares.

ਚੇਤਹਿ ਏਕੁ ਤਹੀ ਸੁਖੁ ਹੋਇ ॥
Chaethehi Eaek Thehee Sukh Hoe ||
He alone finds peace, who thinks of the One Lord.

• ਮਨ ਮੇਰੇ ਕਰਤੇ ਨੋ ਸਾਲਾਹਿ ॥ (Sri Raag M. 5, GGS. 43-17).
  Man Maerae Karathae No Saalaahi ||
  O my mind, praise the Creator.

ਸਭੇ ਛਡਿ ਸਿਆਣਪਾ ਗੁਰ ਕੀ ਪੈਰੀ ਪਾਹਿ ॥੧॥ ਰਹਾਉ ॥
Sabhae Shhadd Siaanapaa Gur Kee Pairee Paahi ||1|| Rehaao ||
Give up all your clever tricks, and fall at the Feet of the Guru. ||1||Pause||

• ਨਿਰਗੁਨੀਆਰ ਇਆਨਿਆ ਸੋ ਪ੍ਰਭੁ ਸਦਾ ਸਮਾਲਿ ॥ (Raag Gauri M. 5, GGS. 266-6).
  Niraguneeaar Eiaaniaa So Prabh Sadhaa Samaal ||
  You worthless, ignorant fool – dwell upon God forever.

ਜਿਨਿ ਕੀਆ ਤਿਸੁ ਚੀਤਿ ਰਖੁ ਨਾਨਕ ਨਿਬਹੀ ਨਾਲਿ ॥੧॥
Jin Keeaa This Cheeth Rakh Naanak Nibehee Naal ||1||
Cherish in your consciousness the One who created you; O Nanak, He alone shall go along with you. ||1||

In the end, I would like to add that someone like you who has spent most part of his life in exploring Gurmat lives for ever as evident from the lives of Sikh Gurus, Bhagats and other Mahapuraks:-

• ਗੁਰਮੁਖਿ ਬੁਢੇ ਕਦੇ ਨਾਹੀ ਜਿਨ੍ਹ੍ਹਾ ਅੰਤਰਿ ਸੁਰਤਿ ਗਿਆਨੁ ॥ (Salok Vaaraan and Vadheek M. 3, GGS. 1418-6).
  Guramukh Budtae Kadhae Naahee Jinhaa Anthar Surath Giaan ||
  The Gurmukhs never grow old; within them is intuitive understanding and spiritual wisdom.
• ਬ੍ਰਹਮ ਗਿਆਨੀ ਸਦ ਜੀਵੈ ਨਹੀ ਮਰਤਾ ॥ (Raag Gauri M. 5, GGS. 273-17).
  Breham Giaanee Sadh Jeevai Nehee Marathaa ||
  The God-conscious being lives forever, and does not die

Sikhi is a purpose driven life with Gobind Millan as an ultimate goal of life:-

ਭਈ ਪਰਾਪਤਿ ਮਾਨੁਖ ਦੇਹੁਰੀਆ॥ ਗੋਬਿੰਦ ਮਿਲਣ ਕੀ ਇਹ ਤੇਰੀ ਬਰੀਆ॥ (Raag Asa M. 5. GGS. 378).
Bhee Paraapath Maanukh Dhaehureeaa || Gobindh Milan Kee Eih Thaeree Bareeaa ||
You have been blessed with this humanbody;this is your chance to meet the Lord of the Universe.

ਅਵਰਿ ਕਾਜ ਤੇਰੈ ਕਿਤੈ ਨ ਕਾਮ ॥ ਮਿਲੁ ਸਾਧਸੰਗਤਿ ਭਜੁ ਕੇਵਲ ਨਾਮ ॥੧॥
Avar Kaaj Thaerai Kithai N Kaam || Mil Saadhhasangath Bhaj Kaeval Naam ||1||
Other efforts are of no use to you. Joining the Saadh Sangat, the Company of the Holy, vibrate and meditate on the Naam, the Name of the Lord. ||1||

ਸਰੰਜਾਮਿ ਲਾਗੁ ਭਵਜਲ ਤਰਨ ਕੈ ॥ ਜਨਮੁ ਬ੍ਰਿਥਾ ਜਾਤ ਰੰਗਿ ਮਾਇਆ ਕੈ ॥੧॥ ਰਹਾਉ ॥
Saranjaam Laag Bhavajal Tharan Kai || Janam Brithhaa Jaath Rang Maaeiaa Kai ||1|| Rehaao ||
Make the effort, and cross over the terrifying world ocean. This human life is passing away in vain, in the love of Maya. ||1||Pause||

Thus, the Sikhi without contemplating on Gurbani (Naam), amounts to a life wasted and not worth living (ਧ੍ਰਿਗੁ ਜੀਵਣੁ) as elaborated below:-

ਧ੍ਰਿਗੁ ਤਿਨਾ ਕਾ ਜੀਵਿਆ ਜਿ ਲਿਖਿ ਲਿਖਿ ਵੇਚਹਿ ਨਾਉ ॥ (Raag Sarang M. 1, GGS, 1245-3).
Dhhrig Thinaa Kaa Jeeviaa J Likh Likh Vaechehi Naao ||
ursed are the lives of those who read and write the Lord’s Name only to sell it.

ਖੇਤੀ ਜਿਨ ਕੀ ਉਜੜੈ ਖਲਵਾੜੇ ਕਿਆ ਥਾਉ ॥
Khaethee Jin Kee Oujarrai Khalavaarrae Kiaa Thhaao ||
Their crop is devastated – what harvest will they have?

ਸਚੈ ਸਰਮੈ ਬਾਹਰੇ ਅਗੈ ਲਹਹਿ ਨ ਦਾਦਿ ॥
Sachai Saramai Baaharae Agai Lehehi N Dhaadh ||
Lacking truth and humility, they shall not be appreciated in the world hereafter.

ਅਕਲਿ ਏਹ ਨ ਆਖੀਐ ਅਕਲਿ ਗਵਾਈਐ ਬਾਦਿ ॥
Akal Eaeh N Aakheeai Akal Gavaaeeai Baadh ||
Wisdom which leads to arguments is not called wisdom.

ਅਕਲੀ ਸਾਹਿਬੁ ਸੇਵੀਐ ਅਕਲੀ ਪਾਈਐ ਮਾਨੁ ॥
Akalee Saahib Saeveeai Akalee Paaeeai Maan ||
Wisdom leads us to serve our Lord and Master; through wisdom, honor is obtained.

ਅਕਲੀ ਪੜ੍ਹ੍ਹਿ ਕੈ ਬੁਝੀਐ ਅਕਲੀ ਕੀਚੈ ਦਾਨੁ ॥
Akalee Parrih Kai Bujheeai Akalee Keechai Dhaan ||
Wisdom does not come by reading textbooks; wisdom inspires us to give in charity.

ਨਾਨਕੁ ਆਖੈ ਰਾਹੁ ਏਹੁ ਹੋਰਿ ਗਲਾਂ ਸੈਤਾਨੁ ॥੧॥
Naanak Aakhai Raahu Eaehu Hor Galaan Saithaan ||1||
Says Nanak, this is the Path; other things lead to Satan. ||1||

• ਜਿਸੁ ਪਿਆਰੇ ਸਿਉ ਨੇਹੁ ਤਿਸੁ ਆਗੈ ਮਰਿ ਚਲੀਐ ॥ (Sri Raag M. 2, GGS. 83-15).
  Jis Piaarae Sio Naehu This Aagai Mar Chaleeai ||
  Die before the one whom you love;

ਧ੍ਰਿਗੁ ਜੀਵਣੁ ਸੰਸਾਰਿ ਤਾ ਕੈ ਪਾਛੈ ਜੀਵਣਾ ॥੨॥
Dhhrig Jeevan Sansaar Thaa Kai Paashhai Jeevanaa ||2||
To live after he dies is to live a worthless life in this world. ||2||

• ਸਤਿਗੁਰੂ ਨ ਸੇਵਿਓ ਸਬਦੁ ਨ ਰਖਿਓ ਉਰ ਧਾਰਿ ॥ (Salok Vaaraan and Vadheek Guru Amar Das, GGS. 1414-3).
  Sathiguroo N Saeviou Sabadh N Rakhiou Our Dhhaar ||
  Those who do not serve the True Guru, and do not keep the Shabad enshrined in their hearts

ਧਿਗੁ ਤਿਨਾ ਕਾ ਜੀਵਿਆ ਕਿਤੁ ਆਏ ਸੰਸਾਰਿ ॥
Dhhig Thinaa Kaa Jeeviaa Kith Aaeae Sansaar ||
Cursed are their lives. Why did they even come into the world?

ਗੁਰਮਤੀ ਭਉ ਮਨਿ ਪਵੈ ਤਾਂ ਹਰਿ ਰਸਿ ਲਗੈ ਪਿਆਰਿ ॥
Guramathee Bho Man Pavai Thaan Har Ras Lagai Piaar ||
If one follows the Guru’s Teachings, and keeps the Fear of God in his mind, then he is lovingly attuned to the sublime essence of the Lord.

ਨਾਉ ਮਿਲੈ ਧੁਰਿ ਲਿਖਿਆ ਜਨ ਨਾਨਕ ਪਾਰਿ ਉਤਾਰਿ ॥੧੩॥
Naao Milai Dhhur Likhiaa Jan Naanak Paar Outhaar ||13||
By his primal destiny, he obtains the Name; O Nanak, he is carried across. ||13||

• ਧ੍ਰਿਗੁ ਜੀਵਣੁ ਸੰਸਾਰ ਸਚੇ ਨਾਮ ਬਿਨੁ ॥ (Raag Raamkali M. 3, GGS. 956-10)
  Dhhrig Jeevan Sansaar Sachae Naam Bin ||
  Cursed is the life in this world, without the True Name.

ਪ੍ਰਭੁ ਦਾਤਾ ਦਾਤਾਰ ਨਿਹਚਲੁ ਏਹੁ ਧਨੁ ॥
Prabh Dhaathaa Dhaathaar Nihachal Eaehu Dhhan ||
God is the Great Giver of givers. His wealth is permanent and unchanging.

ਸਾਸਿ ਸਾਸਿ ਆਰਾਧੇ ਨਿਰਮਲੁ ਸੋਇ ਜਨੁ ॥
Saas Saas Aaraadhhae Niramal Soe Jan ||
That humble being is immaculate, who worships the Lord with each and every breath.

ਅੰਤਰਜਾਮੀ ਅਗਮੁ ਰਸਨਾ ਏਕੁ ਭਨੁ ॥
Antharajaamee Agam Rasanaa Eaek Bhan ||
With your tongue, vibrate the One Inaccessible Lord, the Inner-knower, the Searcher of hearts.

ਰਵਿ ਰਹਿਆ ਸਰਬਤਿ ਨਾਨਕੁ ਬਲਿ ਜਾਈ ॥੨੦॥
Rav Rehiaa Sarabath Naanak Bal Jaaee ||20||
He is all-pervading everywhere. Nanak is a sacrifice to Him. ||20||

Duality (ਵਿਡਾਣੀ ਆਸ) is recognized as a serious root-cause of hindrance in the Sikhi-Spiritual Marg-

• ਫਰੀਦਾ ਰਾਤੀ ਵਡੀਆਂ ਧੁਖਿ ਧੁਖਿ ਉਠਨਿ ਪਾਸ॥ ਧਿਗੁ ਤਿਨ੍ਹ੍ਹਾ ਦਾ ਜੀਵਿਆ ਜਿਨਾ ਵਿਡਾਣੀ ਆਸ॥੨੧॥ (Salok Baba Sheikh Farid, SGGS. 1378-19).
  Fareedhaa Raathee Vaddeeaaan Dhhukh Dhhukh Outhan Paas || Dhhig Thinhaa Dhaa Jeeviaa Jinaa Viddaanee Aas ||21||
  Fareed, the nights are long, and my sides are aching in pain.Cursed are the lives of those who place their hopes in others. ||21||
• ਵਿਣੁ ਤੁਧੁ ਹੋਰੁ ਜਿ ਮੰਗਣਾ ਸਿਰਿ ਦੁਖਾ ਕੈ ਦੁਖ ॥ ਦੇਹਿ ਨਾਮੁ ਸੰਤੋਖੀਆ ਉਤਰੈ ਮਨ ਕੀ ਭੁਖ ॥ (Raag Raamkali, M. 5, GGS. 959-1).
  Vin Thudhh Hor J Manganaa Sir Dhukhaa Kai Dhukh || Dhaehi Naam Santhokheeaa Outharai Man Kee Bhukh ||
  To ask for any other than You, Lord, is the most miserable of miseries. Please bless me with Your Name, and make me content; may the hunger of my mind be satisfied.

The access to Naam (Divine Sohjee) is obtained/granted by contemplating on Gurbani/Sabd:-

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

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

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

ਵਿਣੁ ਗੁਣ ਕੀਤੇ ਭਗਤਿ ਨ ਹੋਇ ॥ (Japji Sahib, Guru Nanak, GGS. 4-16).
Vin Gun Keethae Bhagath N Hoe ||
Without virtue, there is no devotional worship.

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

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

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

The need is to become a ‘ਕਾਮਣਿ’ by surrendering to Waheguru – seeing HIM in the driving seat and losing sight of oneself completely.

Finally, the Gurbani gives us ample directions as to how to become Divinely enlightened to avoid
ਧ੍ਰਿਗੁ ਜੀਵਣੁ):-

• ਨਾਨਕ ਭਗਤੀ ਰਤਿਆ ਹਰਿ ਹਰਿ ਨਾਮਿ ਸਮਾਇ ॥੧੮॥ (Salok Vaaraan and Vadheek Guru Amar Das, GGS. 1414-14).
  Naanak Bhagathee Rathiaa Har Har Naam Samaae ||18||
  O Nanak, the devotees are imbued with the Lord; they are absorbed in the Name of the Lord. ||18||
• ਆਪੁ ਗਵਾਈਐ ਤਾ ਸਹੁ ਪਾਈਐ ਅਉਰੁ ਕੈਸੀ ਚਤੁਰਾਈ ॥(Raag Tilang M. 1, GGS. 722-13).
  Aap Gavaaeeai Thaa Sahu Paaeeai Aour Kaisee Chathuraaee ||
  Give up your selfhood, and so obtain your Husband Lord; what other clever tricks are of any use?
• ਅਵਗਣ ਤਿਆਗਿ ਸਮਾਈਐ ਗੁਰਮਤਿ ਪੂਰਾ ਸੋਇ ॥੧॥ ਰਹਾਉ ॥ (Sri Raag M.1, GGS. 56-14).
  Avagan Thiaag Samaaeeai Guramath Pooraa Soe ||1|| Rehaao ||
  Renouncing wrongful actions, following the Guru’s Teachings, you shall be absorbed into the Perfect One. ||1||Pause||
• ਆਪੁ ਤਿਆਗਿ ਸਰਨਿ ਗੁਰਦੇਵ ॥ (Raug Gauri M. 5, GGS. 288-13).
  Aap Thiaag Saran Guradhaev ||
  Give up your selfishness and conceit, and seek the Sanctuary of the Divine Guru.
• ਪਿੰਗੁਲ ਪਰਬਤ ਪਾਰਿ ਪਰੇ ਖਲ ਚਤੁਰ ਬਕੀਤਾ ॥ (Raag Bilaaval M. 5, GGS. 809-17).
  Pingul Parabath Paar Parae Khal Chathur Bakeethaa ||
  The cripple crosses over the mountain, the fool becomes a wise man,

ਅੰਧੁਲੇ ਤ੍ਰਿਭਵਣ ਸੂਝਿਆ ਗੁਰ ਭੇਟਿ ਪੁਨੀਤਾ ॥੧॥
Andhhulae Thribhavan Soojhiaa Gur Bhaett Puneethaa ||1||
And the blind man sees the three worlds, by meeting with the True Guru and being purified. ||1||

The following verses from Gurbani clearly shows the role of “Poora Guru” who helps in erasing various ills such as: Bharm, Bho, Kaam, Krod, Meil, Dukh, ignorance etc …..and imparts enlightenment through nectar of Naam/Sabd (Divine Shoji) to be carried across the World Ocean:-

• ਪਾਰਬ੍ਰਹਮਿ ਦਇਆਲਿ ਸਾਗਰੁ ਤਾਰਿਆ ॥ (Raag Bilaaval M. 1, GGS. 848-4).
  Paarabreham Dhaeiaal Saagar Thaariaa ||
  The Merciful Supreme Lord God has carried me across the world-ocean.

ਗੁਰਿ ਪੂਰੈ ਮਿਹਰਵਾਨਿ ਭਰਮੁ ਭਉ ਮਾਰਿਆ ॥
Gur Poorai Miharavaan Bharam Bho Maariaa ||
The compassionate perfect Guru has eradicated my doubts and fears.

ਕਾਮ ਕ੍ਰੋਧੁ ਬਿਕਰਾਲੁ ਦੂਤ ਸਭਿ ਹਾਰਿਆ ॥
Kaam Krodhh Bikaraal Dhooth Sabh Haariaa ||
Unsatisfied sexual desire and unresolved anger, the horrible demons, have been totally destroyed.

ਅੰਮ੍ਰਿਤ ਨਾਮੁ ਨਿਧਾਨੁ ਕੰਠਿ ਉਰਿ ਧਾਰਿਆ ॥
Anmrith Naam Nidhhaan Kanth Our Dhhaariaa ||
I have enshrined the treasure of the Ambrosial Naam within my throat and heart.

ਨਾਨਕ ਸਾਧੂ ਸੰਗਿ ਜਨਮੁ ਮਰਣੁ ਸਵਾਰਿਆ ॥੧੧॥
Naanak Saadhhoo Sang Janam Maran Savaariaa ||11||
O Nanak, in the Saadh Sangat, the Company of the Holy, my birth and death have been adorned and redeemed. ||11||

• ਗੁਰਿ ਪੂਰੈ ਤਤੁ ਇਹੈ ਬੁਝਾਇਆ ॥ (Raag Gauri M. 5, GGS. 290-3).
  Gur Poorai Thath Eihai Bujhaaeiaa ||
  Through the Perfect Guru, this essential reality is understood.

ਪ੍ਰਭੁ ਅਪਨਾ ਨਾਨਕ ਜਨ ਧਿਆਇਆ ॥੪॥
Prabh Apanaa Naanak Jan Dhhiaaeiaa ||4||
O Nanak, God’s humble servants meditate on Him. ||4||

• ਮੈ ਪ੍ਰਭ ਮਿਲਣ ਪ੍ਰੇਮ ਮਨਿ ਆਸਾ ॥ (Raag Vadhans M. 4, GGS. 560-19).
  Mai Prabh Milan Praem Man Aasaa ||
  My mind longs to meet my Beloved Lord.

ਗੁਰੁ ਪੂਰਾ ਮੇਲਾਵੈ ਮੇਰਾ ਪ੍ਰੀਤਮੁ ਹਉ ਵਾਰਿ ਵਾਰਿ ਆਪਣੇ ਗੁਰੂ ਕਉ ਜਾਸਾ ॥੧॥ ਰਹਾਉ ॥
Gur Pooraa Maelaavai Maeraa Preetham Ho Vaar Vaar Aapanae Guroo Ko Jaasaa ||1|| Rehaao ||
The Perfect Guru leads me to meet my Beloved; I am a sacrifice, a sacrifice to my Guru. ||1||Pause||

— ਗੁਰਿ ਪੂਰੈ ਮੇਰੀ ਰਾਖਿ ਲਈ ॥ (Raag Bilaaval M. 5, GGS. 823-18).
Gur Poorai Maeree Raakh Lee ||
The Perfect Guru has has saved me.

ਅੰਮ੍ਰਿਤ ਨਾਮੁ ਰਿਦੇ ਮਹਿ ਦੀਨੋ ਜਨਮ ਜਨਮ ਕੀ ਮੈਲੁ ਗਈ ॥੧॥ ਰਹਾਉ ॥
Anmrith Naam Ridhae Mehi Dheeno Janam Janam Kee Mail Gee ||1|| Rehaao ||
He has enshrined the Ambrosial Name of the Lord within my heart, and the filth of countless incarnations has been washed away. ||1||Pause||

• ਗੁਰਿ ਪੂਰੈ ਮੇਲਾਇਆ ਜਤ ਦੇਖਾ ਤਤ ਸੋਇ ॥ (Raag Raamkali M. 5, GGS. 957-12).
  Gur Poorai Maelaaeiaa Jath Dhaekhaa Thath Soe ||
  The Perfect Guru has united me with Him; wherever I look, there He is.

ਜਨ ਨਾਨਕ ਸੋ ਪ੍ਰਭੁ ਸੇਵਿਆ ਤਿਸੁ ਜੇਵਡੁ ਅਵਰੁ ਨ ਕੋਇ ॥੨॥
Jan Naanak So Prabh Saeviaa This Jaevadd Avar N Koe ||2||
Servant Nanak serves that God; there is no other as great as He is. ||2||

• ਗੁਰਿ ਪੂਰੈ ਮੇਲਾਇਆ ਮੇਰੀ ਜਿੰਦੁੜੀਏ ਹਰਿ ਸਜਣੁ ਹਰਿ ਪ੍ਰਭੁ ਪਾਸੇ ਰਾਮ ॥ (Raag Bihaagrhaa M. 4, GGS. 538-10).
  Gur Poorai Maelaaeiaa Maeree Jindhurreeeae Har Sajan Har Prabh Paasae Raam ||
  The Perfect Guru has united me, O my soul, with the Lord, my best friend, the Lord God.

ਧਨੁ ਧਨੁ ਗੁਰੂ ਹਰਿ ਦਸਿਆ ਮੇਰੀ ਜਿੰਦੁੜੀਏ ਜਨ ਨਾਨਕ ਨਾਮਿ ਬਿਗਾਸੇ ਰਾਮ ॥੪॥੧॥
Dhhan Dhhan Guroo Har Dhasiaa Maeree Jindhurreeeae Jan Naanak Naam Bigaasae Raam ||4||1||
Blessed, blessed is the Guru, who has shown me the Lord, O my soul; servant Nanak blossoms forth in the Name of the Lord. ||4||1||

• ਗੁਰਿ ਪੂਰੈ ਮੇਲਾਇਆ ਜਨਮ ਮਰਣ ਦੁਖੁ ਜਾਇ ॥ (Raag Raamkali M. 5, GGS. 958-9).
  Gur Poorai Maelaaeiaa Janam Maran Dhukh Jaae ||
  The Perfect Guru has united me with Him, and the pains of birth and death have departed.

ਜਨ ਨਾਨਕ ਪਾਇਆ ਅਗਮ ਰੂਪੁ ਅਨਤ ਨ ਕਾਹੂ ਜਾਇ ॥੧॥
Jan Naanak Paaeiaa Agam Roop Anath N Kaahoo Jaae ||1||
Servant Nanak has found the inaccessible, infinitely beautiful Lord, and he will not go anywhere else. ||1||

-ਗੁਰ ਕੈ ਬਚਨਿ ਮੋਹਿ ਪਰਮ ਗਤਿ ਪਾਈ ॥ (Raag Gauri M. 5, GGS. 239-8).
Gur Kai Bachan Mohi Param Gath Paaee ||
Through the Guru’s Word, I have attained the supreme status.

ਗੁਰਿ ਪੂਰੈ ਮੇਰੀ ਪੈਜ ਰਖਾਈ ॥੧॥
Gur Poorai Maeree Paij Rakhaaee ||1||
The Perfect Guru has preserved my honor. ||1||

• ਗੁਰਿ ਪੂਰੈ ਮੇਲਾਇਆ ਜਨਮ ਮਰਣ ਦੁਖੁ ਜਾਇ ॥ (Raag Raamkali M. 5, GGS. 959-9).
  Gur Poorai Maelaaeiaa Janam Maran Dhukh Jaae ||
  The Perfect Guru has united me with Him, and the pains of birth and death have departed.

ਜਨ ਨਾਨਕ ਪਾਇਆ ਅਗਮ ਰੂਪੁ ਅਨਤ ਨ ਕਾਹੂ ਜਾਇ ॥੧॥
Jan Naanak Paaeiaa Agam Roop Anath N Kaahoo Jaae ||1||
Servant Nanak has found the inaccessible, infinitely beautiful Lord, and he will not go anywhere else. ||1||

• ਗੁਰ ਕੈ ਬਚਨਿ ਮੋਹਿ ਪਰਮ ਗਤਿ ਪਾਈ ॥ (Raag Gauri M. 5, GGS. 239-8).
  Gur Kai Bachan Mohi Param Gath Paaee ||
  Through the Guru’s Word, I have attained the supreme status.

ਗੁਰਿ ਪੂਰੈ ਮੇਰੀ ਪੈਜ ਰਖਾਈ ॥੧॥
Gur Poorai Maeree Paij Rakhaaee ||1||
The Perfect Guru has preserved my honor. ||1||

• ਗੁਰਿ ਪੂਰੈ ਮੇਲੇ ਗੁਣਤਾਸ ॥ (Raag Gond M. 5, GGS. 863-8).
  Gur Poorai Maelae Gunathaas ||
  The Perfect Guru has united me with the Lord, the treasure of virtue.

ਕਹੁ ਨਾਨਕ ਸੁਖਿ ਸਹਜਿ ਨਿਵਾਸੁ ॥੪॥੨॥੪॥
Kahu Naanak Sukh Sehaj Nivaas ||4||2||4||
Says Nanak, I dwell in celestial peace. ||4||2||4||

• ਸਚੁ ਖਾਣਾ ਸਚੁ ਪੈਨਣਾ ਸਚੁ ਨਾਮੁ ਅਧਾਰੁ ॥ (Raag Sarang M. 5, GGS. 1251-5).
  Sach Khaanaa Sach Painanaa Sach Naam Adhhaar ||
  Let Truth be your food, and Truth your clothes, and take the Support of the True Name.

ਗੁਰਿ ਪੂਰੈ ਮੇਲਾਇਆ ਪ੍ਰਭੁ ਦੇਵਣਹਾਰੁ ॥
Gur Poorai Maelaaeiaa Prabh Dhaevanehaar ||
The True Guru shall lead you to meet God, the Great Giver.

• ਗੁਰ ਪੂਰੇ ਮਿਲਿ ਝਗਰੁ ਚੁਕਾਇਆ ॥ (Raag Asa M. 5, 359-6).
  Gur Poorae Mil Jhagar Chukaaeiaa ||
  Meeting with the Perfect Guru, conflict is ended,

ਪੰਚ ਦੂਤ ਸਭਿ ਵਸਗਤਿ ਆਇਆ ॥੩॥
Panch Dhooth Sabh Vasagath Aaeiaa ||3||
And the five demons are totally subdued. ||3||

• ਗੁਰੁ ਪੂਰਾ ਮੇਰਾ ਗੁਰੁ ਪੂਰਾ ॥ (Raag Raamkali M. 5, GGS. 901- 4).
  Gur Pooraa Maeraa Gur Pooraa ||
  My Guru is perfect, my Guru is perfect.

ਰਾਮ ਨਾਮੁ ਜਪਿ ਸਦਾ ਸੁਹੇਲੇ ਸਗਲ ਬਿਨਾਸੇ ਰੋਗ ਕੂਰਾ ॥੧॥ ਰਹਾਉ ॥
Raam Naam Jap Sadhaa Suhaelae Sagal Binaasae Rog Kooraa ||1|| Rehaao ||
Chanting the Lord’s Name, I am always at peace; all my illness and fraud is dispelled. ||1||Pause||

• ਗੁਰਿ ਪੂਰੈ ਮੇਟਿਆ ਅੰਧਿਆਰਾ ॥ (Raag Gauri Guaarayree M. 5, GGS. 184-2).
  Gur Poorai Maettiaa Andhhiaaraa ||
  The Perfect Guru has dispelled the darkness.

ਨਾਨਕ ਕਾ ਪ੍ਰਭੁ ਅਪਰ ਅਪਾਰਾ ॥੪॥੨੪॥੯੩॥
Naanak Kaa Prabh Apar Apaaraa ||4||24||93||
By the Grace of the Saints, I dwell in the Naam, the Name of the Lord. ||4||21||90||

The following verses from Gurbani clearly shows the role of “Poora Guru” who helps in erasing various ills such as: Bharm, Bho, Kaam, Krod, Meil, Dukh, ignorance etc …..and imparts enlightenment through nectar of Naam/Sabd (Divine Sojhee) to be carried across the World Ocean as a Gurmukh:-

• ਤਾ ਕਾ ਅੰਤੁ ਨ ਜਾਣੈ ਕੋਈ ॥ (Raag Maroo M. 1, GGS. 1036-9).
  Thaa Kaa Anth N Jaanai Koee ||
  No one knows His limits.

ਪੂਰੇ ਗੁਰ ਤੇ ਸੋਝੀ ਹੋਈ ॥
Poorae Gur Thae Sojhee Hoee ||
This understanding comes from the Perfect Guru.

ਨਾਨਕ ਸਾਚਿ ਰਤੇ ਬਿਸਮਾਦੀ ਬਿਸਮ ਭਏ ਗੁਣ ਗਾਇਦਾ ॥੧੬॥੩॥੧੫॥
Naanak Saach Rathae Bisamaadhee Bisam Bheae Gun Gaaeidhaa ||16||3||15||
O Nanak, those who are attuned to the Truth are wonderstruck; singing His Glorious Praises, they are filled with wonder. ||16||3||15||

• ਪੂਰੇ ਗੁਰ ਕੈ ਸਬਦਿ ਅਧਾਰਾ ॥ (Raag Maajh M. 3, GGS. 116-2).
  Poorae Gur Kai Sabadh Adhhaaraa ||
  The Shabad of the Perfect Guru is my Support.

ਨਾਨਕ ਨਾਮਿ ਮਿਲੈ ਵਡਿਆਈ ਦੁਖੁ ਸੁਖੁ ਸਮ ਕਰਿ ਜਾਨਣਿਆ ॥੮॥੧੦॥੧੧॥
Naanak Naam Milai Vaddiaaee Dhukh Sukh Sam Kar Jaananiaa ||8||10||11||
O Nanak, one who obtains the Greatness of the Naam, looks upon pain and pleasure as one and the same. ||8||10||11||

• ਪੂਰੇ ਗੁਰ ਕੈ ਸਬਦਿ ਮਿਲਾਏ ॥ (Raag Maajh M.3,GGS. 111-4).
  Poorae Gur Kai Sabadh Milaaeae ||
  Through the Shabad, the Word of the Perfect Guru, He is met.

ਨਾਨਕ ਨਾਮੁ ਮਿਲੈ ਵਡਿਆਈ ਆਪੇ ਮੇਲਿ ਮਿਲਾਵਣਿਆ ॥੮॥੨॥੩॥
Naanak Naam Milai Vaddiaaee Aapae Mael Milaavaniaa ||8||2||3||
O Nanak, through the Naam, greatness is obtained. He Himself unites in His Union. ||8||2||3||

• ਅਪਣੀ ਕ੍ਰਿਪਾ ਕਰਹਿ ਤੂੰ ਲੈਹਿ ਮਿਲਾਈ ॥ (Raag Maajh M. 4, GGS. 130-5).
  Apanee Kirapaa Karehi Thoon Laihi Milaaee ||
  Bestowing Your Mercy, You merge us into Yourself.

ਪੂਰੇ ਗੁਰ ਕੈ ਸਬਦਿ ਧਿਆਈਐ ਸਬਦੁ ਸੇਵਿ ਸੁਖੁ ਪਾਵਣਿਆ ॥੫॥
Poorae Gur Kai Sabadh Dhhiaaeeai Sabadh Saev Sukh Paavaniaa ||5||
Through the Shabad, the Word of the Perfect Guru, we meditate on the Lord. Serving the Shabad, peace is found. ||5||

• ਅਗਮੁ ਅਗੋਚਰੁ ਮਿਤਿ ਨਹੀ ਪਾਈ ॥ (Raag Maajh M. 4, GGS. 130-5).
  Agam Agochar Mith Nehee Paaee ||
  The limits of the Inaccessible and Incomprehensible Lord cannot be found.

ਅਪਣੀ ਕ੍ਰਿਪਾ ਕਰਹਿ ਤੂੰ ਲੈਹਿ ਮਿਲਾਈ ॥
Apanee Kirapaa Karehi Thoon Laihi Milaaee ||
Bestowing Your Mercy, You merge us into Yourself.

ਪੂਰੇ ਗੁਰ ਕੈ ਸਬਦਿ ਧਿਆਈਐ ਸਬਦੁ ਸੇਵਿ ਸੁਖੁ ਪਾਵਣਿਆ ॥੫॥
Poorae Gur Kai Sabadh Dhhiaaeeai Sabadh Saev Sukh Paavaniaa ||5||
Through the Shabad, the Word of the Perfect Guru, we meditate on the Lord. Serving the Shabad, peace is found. ||5||

• ਆਦਿ ਜੁਗਾਦਿ ਦਇਆਪਤਿ ਦਾਤਾ ॥ (Raag Maroo M. 3, GGS. 1060-14).
  Aadh Jugaadh Dhaeiaapath Dhaathaa ||
  From the very beginning of time, and throughout the ages, the Merciful Lord has been the Great Giver.

ਪੂਰੇ ਗੁਰ ਕੈ ਸਬਦਿ ਪਛਾਤਾ ॥
Poorae Gur Kai Sabadh Pashhaathaa ||
Through the Shabad, the Word of the Perfect Guru, He is realized.

ਤੁਧੁਨੋ ਸੇਵਹਿ ਸੇ ਤੁਝਹਿ ਸਮਾਵਹਿ ਤੂ ਆਪੇ ਮੇਲਿ ਮਿਲਾਇਦਾ ॥੧॥
Thudhhuno Saevehi Sae Thujhehi Samaavehi Thoo Aapae Mael Milaaeidhaa ||1||
Those who serve You are immersed in You. You unite them in Union with Yourself. ||1||

• ਸੇ ਧਨਵੰਤ ਹਰਿ ਨਾਮਿ ਲਿਵ ਲਾਇ ॥ (Raag Dhanaasree M. 3, GGS. 663-14).
  Sae Dhhanavanth Har Naam Liv Laae ||
  They alone are wealthy, who lovingly attune themselves to the Lord’s Name.

ਗੁਰਿ ਪੂਰੈ ਹਰਿ ਧਨੁ ਪਰਗਾਸਿਆ ਹਰਿ ਕਿਰਪਾ ਤੇ ਵਸੈ ਮਨਿ ਆਇ ॥ ਰਹਾਉ ॥
Gur Poorai Har Dhhan Paragaasiaa Har Kirapaa Thae Vasai Man Aae || Rehaao ||
The Perfect Guru has revealed to me the Lord’s treasure; by the Lord’s Grace, it has come to abide in my mind. ||Pause||

ਅਵਗੁਣ ਕਾਟਿ ਗੁਣ ਰਿਦੈ ਸਮਾਇ ॥
Avagun Kaatt Gun Ridhai Samaae ||
He is rid of his demerits, and his heart is permeated with merit and virtue.

ਪੂਰੇ ਗੁਰ ਕੈ ਸਹਜਿ ਸੁਭਾਇ ॥
Poorae Gur Kai Sehaj Subhaae ||
By Guru’s Grace, he naturally dwells in celestial peace.

ਪੂਰੇ ਗੁਰ ਕੀ ਸਾਚੀ ਬਾਣੀ ॥
Poorae Gur Kee Saachee Baanee ||
True is the Word of the Perfect Guru’s Bani.

ਸੁਖ ਮਨ ਅੰਤਰਿ ਸਹਜਿ ਸਮਾਣੀ ॥੨॥
Sukh Man Anthar Sehaj Samaanee ||2||
They bring peace to the mind, and celestial peace is absorbed within. ||2||

• ਸਾਚਾ ਸਾਹਿਬੁ ਗੁਰਮੁਖਿ ਜਾਪੈ ॥ (Raag Majh M. 5, GGS. 130-15).
  Saachaa Saahib Guramukh Jaapai ||
  The True Lord and Master is known to the Gurmukhs.

ਪੂਰੇ ਗੁਰ ਕੈ ਸਬਦਿ ਸਿਞਾਪੈ ॥
Poorae Gur Kai Sabadh Sinjaapai ||
He is realized through the Shabad, the Word of the Perfect Guru.

ਜਿਨ ਪੀਆ ਸੇਈ ਤ੍ਰਿਪਤਾਸੇ ਸਚੇ ਸਚਿ ਅਘਾਵਣਿਆ ॥੪॥
Jin Peeaa Saeee Thripathaasae Sachae Sach Aghaavaniaa ||4||
Those who drink it in are satisfied. Through the Truest of the True, they are fulfilled. ||4||

• ਇਹੁ ਧਨੁ ਅਖੁਟੁ ਨ ਨਿਖੁਟੈ ਨ ਜਾਇ ॥ (Raag Dhanaasree M. 3, GGS. 663-13).
  Eihu Dhhan Akhutt N Nikhuttai N Jaae ||
  This wealth is inexhaustible. It shall never be exhausted, and it shall never be lost.

ਪੂਰੈ ਸਤਿਗੁਰਿ ਦੀਆ ਦਿਖਾਇ ॥
Poorai Sathigur Dheeaa Dhikhaae ||
The Perfect True Guru has revealed it to me.

ਅਪੁਨੇ ਸਤਿਗੁਰ ਕਉ ਸਦ ਬਲਿ ਜਾਈ ॥
Apunae Sathigur Ko Sadh Bal Jaaee ||
I am forever a sacrifice to my True Guru.

ਗੁਰ ਕਿਰਪਾ ਤੇ ਹਰਿ ਮੰਨਿ ਵਸਾਈ ॥੧॥
Gur Kirapaa Thae Har Mann Vasaaee ||1||
By Guru’s Grace, I have enshrined the Lord within my mind. ||1||

ਸੇ ਧਨਵੰਤ ਹਰਿ ਨਾਮਿ ਲਿਵ ਲਾਇ ॥
Sae Dhhanavanth Har Naam Liv Laae ||
They alone are wealthy, who lovingly attune themselves to the Lord’s Name.

ਗੁਰਿ ਪੂਰੈ ਹਰਿ ਧਨੁ ਪਰਗਾਸਿਆ ਹਰਿ ਕਿਰਪਾ ਤੇ ਵਸੈ ਮਨਿ ਆਇ ॥ ਰਹਾਉ ॥
Gur Poorai Har Dhhan Paragaasiaa Har Kirapaa Thae Vasai Man Aae || Rehaao ||
The Perfect Guru has revealed to me the Lord’s treasure; by the Lord’s Grace, it has come to abide in my mind. ||Pause||

ਅਵਗੁਣ ਕਾਟਿ ਗੁਣ ਰਿਦੈ ਸਮਾਇ ॥
Avagun Kaatt Gun Ridhai Samaae ||
He is rid of his demerits, and his heart is permeated with merit and virtue.

ਪੂਰੇ ਗੁਰ ਕੈ ਸਹਜਿ ਸੁਭਾਇ ॥
Poorae Gur Kai Sehaj Subhaae ||
By Guru’s Grace, he naturally dwells in celestial peace.

ਪੂਰੇ ਗੁਰ ਕੀ ਸਾਚੀ ਬਾਣੀ ॥
Poorae Gur Kee Saachee Baanee ||
True is the Word of the Perfect Guru’s Bani.

ਸੁਖ ਮਨ ਅੰਤਰਿ ਸਹਜਿ ਸਮਾਣੀ ॥੨॥
Sukh Man Anthar Sehaj Samaanee ||2||
They bring peace to the mind, and celestial peace is absorbed within. ||2||

ਏਕੁ ਅਚਰਜੁ ਜਨ ਦੇਖਹੁ ਭਾਈ ॥
Eaek Acharaj Jan Dhaekhahu Bhaaee ||
O my humble Siblings of Destiny, behold this strange and wonderful thing:

ਦੁਬਿਧਾ ਮਾਰਿ ਹਰਿ ਮੰਨਿ ਵਸਾਈ ॥
Dhubidhhaa Maar Har Mann Vasaaee ||
Duality is overcome, and the Lord dwells within his mind.

ਨਾਮੁ ਅਮੋਲਕੁ ਨ ਪਾਇਆ ਜਾਇ ॥
Naam Amolak N Paaeiaa Jaae ||
The Naam, the Name of the Lord, is priceless; it cannot be taken.

ਗੁਰ ਪਰਸਾਦਿ ਵਸੈ ਮਨਿ ਆਇ ॥੩॥
Gur Parasaadh Vasai Man Aae ||3||
By Guru’s Grace, it comes to abide in the mind. ||3||

ਆਪਿ ਕਰੇ ਤੈ ਆਪਿ ਕਰਾਏ ॥ (Raag Maajh M. 3, GGS. 111-3).
Aap Karae Thai Aap Karaaeae ||
He Himself does, and He Himself causes all to be done.

ਪੂਰੇ ਗੁਰ ਕੈ ਸਬਦਿ ਮਿਲਾਏ ॥
Poorae Gur Kai Sabadh Milaaeae ||
Through the Shabad, the Word of the Perfect Guru, He is met.

ਨਾਨਕ ਨਾਮੁ ਮਿਲੈ ਵਡਿਆਈ ਆਪੇ ਮੇਲਿ ਮਿਲਾਵਣਿਆ ॥੮॥੨॥੩॥
Naanak Naam Milai Vaddiaaee Aapae Mael Milaavaniaa ||8||2||3||
O Nanak, through the Naam, greatness is obtained. He Himself unites in His Union. ||8||2||3||

• ਪੂਰੇ ਗੁਰ ਤੇ ਪਾਈਐ ਮਨਮੁਖਿ ਪਲੈ ਨ ਪਾਇ ॥ (Raag Gauri Ki Vaar M. 3, GGS. 511-4).
  Poorae Gur Thae Paaeeai Manamukh Palai N Paae ||
  It is obtained from the Perfect Guru; the self-willed manmukhs do not receive it.

ਧਨੁ ਵਾਪਾਰੀ ਨਾਨਕਾ ਜਿਨ੍ਹ੍ਹਾ ਨਾਮ ਧਨੁ ਖਟਿਆ ਆਇ ॥੨॥
Dhhan Vaapaaree Naanakaa Jinhaa Naam Dhhan Khattiaa Aae ||2||
Blessed are the traders, O Nanak, who have come to earn the wealth of the Naam. ||2||

• ਪੇਈਅੜੈ ਪਿਰੁ ਮੰਨਿ ਵਸਾਇਆ ॥ (Raag Maajh M. 3, GGS. 127-4).
  Paeeearrai Pir Mann Vasaaeiaa ||
  She who enshrines her Husband Lord in her mind in this world

ਪੂਰੈ ਗੁਰਿ ਹਦੂਰਿ ਦਿਖਾਇਆ ॥
Poorai Gur Hadhoor Dhikhaaeiaa ||
His Presence is revealed to her by the Perfect Guru.

• ਪੂਰੇ ਗੁਰ ਕੀ ਪੂਰੀ ਦੀਖਿਆ ॥ (Raag Gauri M. 5, GGS. 293-5).
  Poorae Gur Kee Pooree Dheekhiaa ||
  Perfect are the Teachings of the Perfect Guru.

ਜਿਸੁ ਮਨਿ ਬਸੈ ਤਿਸੁ ਸਾਚੁ ਪਰੀਖਿਆ ॥
Jis Man Basai This Saach Pareekhiaa ||
That person, within whose mind it abides, realizes the Truth.

• ਜਿਸ ਨੋ ਆਪੇ ਰੰਗੇ ਸੁ ਰਪਸੀ ਸਤਸੰਗਤਿ ਮਿਲਾਇ ॥ (Raag Asa M. 3, GGS. 427-5).
  Jis No Aapae Rangae S Rapasee Sathasangath Milaae ||
  Only those whom the Lord imbues, are so imbued; they join the Sat Sangat, the True Congregation.

ਪੂਰੇ ਗੁਰ ਤੇ ਸਤਸੰਗਤਿ ਊਪਜੈ ਸਹਜੇ ਸਚਿ ਸੁਭਾਇ ॥੫॥
Poorae Gur Thae Sathasangath Oopajai Sehajae Sach Subhaae ||5||
From the Perfect Guru, the Sat Sangat emanates, and one easily merges into the Love of the True One. ||5||

ਬਿਨੁ ਸੰਗਤੀ ਸਭਿ ਐਸੇ ਰਹਹਿ ਜੈਸੇ ਪਸੁ ਢੋਰ ॥
Bin Sangathee Sabh Aisae Rehehi Jaisae Pas Dtor ||
Without the Sangat, the Company of the Holy, all remain like beasts and animals.

ਜਿਨ੍ਹ੍ਹਿ ਕੀਤੇ ਤਿਸੈ ਨ ਜਾਣਨ੍ਹ੍ਹੀ ਬਿਨੁ ਨਾਵੈ ਸਭਿ ਚੋਰ ॥੬॥
Jinih Keethae Thisai N Jaananhee Bin Naavai Sabh Chor ||6||
They do not know the One who created them; without the Name, all are thieves. ||6||

• ਸਦਾ ਹਜੂਰਿ ਜਾਣੁ ਭਗਵੰਤ ॥ (Raag Gond M. 5, GGS. 867-4).
  Sadhaa Hajoor Jaan Bhagavanth ||
  He knows the Lord God to be ever-present.

ਪੂਰੇ ਗੁਰ ਕਾ ਪੂਰਨ ਮੰਤ ॥੩॥
Poorae Gur Kaa Pooran Manth ||3||
This is the Perfect Teaching of the Perfect Guru. ||3||

• ਅਪਣੀ ਕ੍ਰਿਪਾ ਕਰਹਿ ਤੂੰ ਲੈਹਿ ਮਿਲਾਈ ॥ (Raag Maajh M. 4, GGS. 130-5).
  Apanee Kirapaa Karehi Thoon Laihi Milaaee ||
  Bestowing Your Mercy, You merge us into Yourself.

ਪੂਰੇ ਗੁਰ ਕੈ ਸਬਦਿ ਧਿਆਈਐ ਸਬਦੁ ਸੇਵਿ ਸੁਖੁ ਪਾਵਣਿਆ ॥੫॥
Poorae Gur Kai Sabadh Dhhiaaeeai Sabadh Saev Sukh Paavaniaa ||5||
Through the Shabad, the Word of the Perfect Guru, we meditate on the Lord. Serving the Shabad, peace is found. ||5||

• ਧਾਵਤੁ ਰਾਖੈ ਠਾਕਿ ਰਹਾਏ ॥ (Raag Gauri M. 3, GGS. 232-6).
  Dhhaavath Raakhai Thaak Rehaaeae ||
  He controls, and restrains, and holds still the wandering mind.

ਪੂਰੇ ਗੁਰ ਤੇ ਸੋਝੀ ਪਾਏ ॥੭॥
Poorae Gur Thae Sojhee Paaeae ||7||
Understanding is obtained through the Perfect Guru. ||7||

• ਪੂਰੇ ਗੁਰ ਕੀ ਪੂਰੀ ਸੇਵ ॥ (Raag Bilaaval M. 5, GGS. 825-6).
  Poorae Gur Kee Pooree Saev ||
  Perfect is service to the Perfect Guru.

ਆਪੇ ਆਪਿ ਵਰਤੈ ਸੁਆਮੀ ਕਾਰਜੁ ਰਾਸਿ ਕੀਆ ਗੁਰਦੇਵ ॥੧॥ ਰਹਾਉ ॥
Aapae Aap Varathai Suaamee Kaaraj Raas Keeaa Guradhaev ||1|| Rehaao ||
Our Lord and Master Himself is Himself all-pervading. The Divine Guru has resolved all my affairs. ||1||Pause||

• ਪੂਰਾ ਗੁਰੁ ਅਖ੍ਯ੍ਯਓ ਜਾ ਕਾ ਮੰਤ੍ਰ ॥ (Raag Gauri M. 5, GGS. 287-7).
  Pooraa Gur Akhyou Jaa Kaa Manthr ||
  The Guru is perfect; His Teachings are everlasting.

ਅੰਮ੍ਰਿਤ ਦ੍ਰਿਸਟਿ ਪੇਖੈ ਹੋਇ ਸੰਤ ॥
Anmrith Dhrisatt Paekhai Hoe Santh ||
Beholding His Ambrosial Glance, one becomes saintly.

• ਗੁਣ ਸੰਗ੍ਰਹੁ ਵਿਚਹੁ ਅਉਗੁਣ ਜਾਹਿ ॥ (Raag Asa M. 3, GGS. 361-7).
  Gun Sangrahu Vichahu Aougun Jaahi ||
  So gather merits, and let your demerits depart from within you.

ਪੂਰੇ ਗੁਰ ਕੈ ਸਬਦਿ ਸਮਾਹਿ ॥੧॥ ਰਹਾਉ ॥
Poorae Gur Kai Sabadh Samaahi ||1|| Rehaao ||
You shall be absorbed into the Shabad, the Word of the Perfect Guru. ||1||Pause||

• ਸਬਦਿ ਮਰੈ ਤਿਸੁ ਸਦਾ ਅਨੰਦ ॥ (Raag Asa M. 3, GGS. 364-6).
  Sabadh Marai This Sadhaa Anandh ||
  One who dies in the Word of the Shabad, finds eternal bliss.

ਸਤਿਗੁਰ ਭੇਟੇ ਗੁਰ ਗੋਬਿੰਦ ॥
Sathigur Bhaettae Gur Gobindh ||
He is united with the True Guru, the Guru, the Lord God.

ਨਾ ਫਿਰਿ ਮਰੈ ਨ ਆਵੈ ਜਾਇ ॥
Naa Fir Marai N Aavai Jaae ||
He does not die any more, and he does not come or go.

ਪੂਰੇ ਗੁਰ ਤੇ ਸਾਚਿ ਸਮਾਇ ॥੧॥
Poorae Gur Thae Saach Samaae ||1||
Through the Perfect Guru, he merges with the True Lord. ||1||

• ਪੂਰੈ ਗੁਰਿ ਮੇਟਿਓ ਭਰਮੁ ਅੰਧੇਰਾ ॥ (Raag Sorath M. 5, GGS. 615-7).
  Poorai Gur Maettiou Bharam Andhhaeraa ||
  The Perfect Guru has dispelled the darkness of doubt.

ਭਜੁ ਪ੍ਰੇਮ ਭਗਤਿ ਪ੍ਰਭੁ ਨੇਰਾ ॥ ਰਹਾਉ ॥
Bhaj Praem Bhagath Prabh Naeraa || Rehaao ||
Remember God with love and devotion; He is near at hand. ||Pause||

• ਏਕੁ ਨਾਮੁ ਤਾਰੇ ਸੰਸਾਰੁ ॥ (Raag Basant M. 3, GGS. 1175-6).
  Eaek Naam Thaarae Sansaar ||
  Only the Naam, the Name of the Lord, can save the world.

ਗੁਰ ਪਰਸਾਦੀ ਨਾਮ ਪਿਆਰੁ ॥
Gur Parasaadhee Naam Piaar ||
By Guru’s Grace, one comes to love the Naam.

ਬਿਨੁ ਨਾਮੈ ਮੁਕਤਿ ਕਿਨੈ ਨ ਪਾਈ ॥
Bin Naamai Mukath Kinai N Paaee ||
Without the Naam, no one obtains liberation.

ਪੂਰੇ ਗੁਰ ਤੇ ਨਾਮੁ ਪਲੈ ਪਾਈ ॥੩॥
Poorae Gur Thae Naam Palai Paaee ||3||
Through the Perfect Guru, the Naam is obtained. ||3||

• ਇਸੁ ਜੁਗ ਕਾ ਧਰਮੁ ਪੜਹੁ ਤੁਮ ਭਾਈ ॥ (Raag Gauri M. 3, GGS. 230-8).
  Eis Jug Kaa Dhharam Parrahu Thum Bhaaee ||
  Learn the Dharma of this age, O Siblings of Destiny;

ਪੂਰੈ ਗੁਰਿ ਸਭ ਸੋਝੀ ਪਾਈ ॥
Poorai Gur Sabh Sojhee Paaee ||
All understanding is obtained from the Perfect Guru.

ਐਥੈ ਅਗੈ ਹਰਿ ਨਾਮੁ ਸਖਾਈ ॥੧॥
Aithhai Agai Har Naam Sakhaaee ||1||
Here and hereafter, the Lord’s Name is our Companion. ||1||

ਰਾਮ ਪੜਹੁ ਮਨਿ ਕਰਹੁ ਬੀਚਾਰੁ ॥
Raam Parrahu Man Karahu Beechaar ||
Learn of the Lord, and contemplate Him in your mind.

ਗੁਰ ਪਰਸਾਦੀ ਮੈਲੁ ਉਤਾਰੁ ॥੧॥ ਰਹਾਉ ॥
Gur Parasaadhee Mail Outhaar ||1|| Rehaao ||
By Guru’s Grace, your filth shall be washed away. ||1||Pause||

• ਪੂਰੇ ਗੁਰ ਤੇ ਨਾਮੁ ਪਾਇਆ ਜਾਇ ॥ (Raag Vadhans M. 3, GGS. 560-8).
  Poorae Gur Thae Naam Paaeiaa Jaae ||
  From the Perfect Guru, the Naam is obtained.

ਸਚੈ ਸਬਦਿ ਸਚਿ ਸਮਾਇ ॥੧॥
Sachai Sabadh Sach Samaae ||1||
Through the Shabad, the True Word of God, one merges in the True Lord. ||1||

• ਪੂਰੇ ਗੁਰ ਤੇ ਮਹਲੁ ਪਾਇਆ ਪਤਿ ਪਰਗਟੁ ਲੋਈ ॥ (Raag Sarang M. 3, GGS. 1248-8).
  Poorae Gur Thae Mehal Paaeiaa Path Paragatt Loee ||
  Through the Perfect Guru, you shall find the Mansion of the Lord’s Presence. You shall be famous throughout the world.

ਨਾਨਕ ਅਨਹਦ ਧੁਨੀ ਦਰਿ ਵਜਦੇ ਮਿਲਿਆ ਹਰਿ ਸੋਈ ॥੨੮॥
Naanak Anehadh Dhhunee Dhar Vajadhae Miliaa Har Soee ||28||
O Nanak, the unstruck celestial melody vibrates at your door; come and merge with the Lord. ||28||

• ਸੇ ਧਨਵੰਤ ਹਰਿ ਨਾਮੁ ਕਮਾਇ ॥ (Raag Gauri Guaarayee M. 3, GGS. 161-8).
  Sae Dhhanavanth Har Naam Kamaae ||
  Those who earn the Lord’s Name are wealthy.

ਪੂਰੇ ਗੁਰ ਤੇ ਸੋਝੀ ਪਾਇ ॥੧॥
Poorae Gur Thae Sojhee Paae ||1||
Through the Perfect Guru, understanding is obtained. ||1||

• ਪੂਰੇ ਗੁਰ ਤੇ ਵਡਿਆਈ ਪਾਈ ॥ (Raag Bilaaval M. 3, GGS. 798-9).
  Poorae Gur Thae Vaddiaaee Paaee ||
  From the Perfect Guru, I have obtained glorious greatness.

ਅਚਿੰਤ ਨਾਮੁ ਵਸਿਆ ਮਨਿ ਆਈ ॥
Achinth Naam Vasiaa Man Aaee ||
The Naam, the Name of the Lord, has spontaneously come to abide in my mind.

ਹਉਮੈ ਮਾਇਆ ਸਬਦਿ ਜਲਾਈ ॥
Houmai Maaeiaa Sabadh Jalaaee ||
Through the Word of the Shabad, I have burnt away egotism and Maya.

ਦਰਿ ਸਾਚੈ ਗੁਰ ਤੇ ਸੋਭਾ ਪਾਈ ॥੧॥
Dhar Saachai Gur Thae Sobhaa Paaee ||1||
Through the Guru, I have obtained honor in the Court of the True Lord. ||1||

• ਆਪਣੇ ਭਾਣੇ ਵਿਚਿ ਸਦਾ ਰਖੁ ਸੁਆਮੀ ਹਰਿ ਨਾਮੋ ਦੇਹਿ ਵਡਿਆਈ ॥ (Raag Parbhati M. 3, GGS. 1333-8).
  Aapanae Bhaanae Vich Sadhaa Rakh Suaamee Har Naamo Dhaehi Vaddiaaee ||
  Please keep me forever under Your Will, O my Lord and Master; please bless me with the Glorious Greatness of Your Name.

ਪੂਰੇ ਗੁਰ ਤੇ ਭਾਣਾ ਜਾਪੈ ਅਨਦਿਨੁ ਸਹਜਿ ਸਮਾਈ ॥੨॥
Poorae Gur Thae Bhaanaa Jaapai Anadhin Sehaj Samaaee ||2||
Through the Perfect Guru, God’s Will is revealed; night and day, remain absorbed in peace and poise. ||2||

• ਸੁਖ ਸਾਂਦਿ ਘਰਿ ਆਇਆ ॥ (Raag Sorath M. 5, GGS. 629-8).
  Sukh Saandh Ghar Aaeiaa ||
  Safe and sound, I have returned home.

ਨਿੰਦਕ ਕੈ ਮੁਖਿ ਛਾਇਆ ॥
Nindhak Kai Mukh Shhaaeiaa ||
The slanderer’s face is blackened with ashes.

ਪੂਰੈ ਗੁਰਿ ਪਹਿਰਾਇਆ ॥
Poorai Gur Pehiraaeiaa ||
The Perfect Guru has dressed in robes of honor.

ਬਿਨਸੇ ਦੁਖ ਸਬਾਇਆ ॥੧॥
Binasae Dhukh Sabaaeiaa ||1||
All my pains and sufferings are over. ||1||

Finally in a nutshell, it boils down that there is need to follow the Perfect Guru’s advice:-

• ਕਿਆ ਡਰੀਐ ਡਰੁ ਡਰਹਿ ਸਮਾਨਾ ॥ (Raag Gauri M. 1, GGS. 154-8).
  Kiaa Ddareeai Ddar Ddarehi Samaanaa ||
  Why should we fear, when fear is dispelled by the Fear of God?

ਪੂਰੇ ਗੁਰ ਕੈ ਸਬਦਿ ਪਛਾਨਾ ॥੧॥ ਰਹਾਉ ॥
Poorae Gur Kai Sabadh Pashhaanaa ||1|| Rehaao ||
Through the Shabad, the Word of the Perfect Guru, I recognize God. ||1||Pause||

• ਏਹੁ ਮਨੁ ਅਵਗਣਿ ਬਾਧਿਆ ਸਹੁ ਦੇਹ ਸਰੀਰੈ ॥ (Raag Maroo M. 1, GGS. 1012-3).
  Eaehu Man Avagan Baadhhiaa Sahu Dhaeh Sareerai ||
  This mind is tied to its faults; it suffers terrible pain in its body.

ਪੂਰੈ ਗੁਰਿ ਬਖਸਾਈਅਹਿ ਸਭਿ ਗੁਨਹ ਫਕੀਰੈ ॥੧॥
Poorai Gur Bakhasaaeeahi Sabh Guneh Fakeerai ||1||
The Perfect Guru forgives all the mistakes of the beggar at His Door. ||1||

ਕਿਉ ਰਹੀਐ ਉਠਿ ਚਲਣਾ ਬੁਝੁ ਸਬਦ ਬੀਚਾਰਾ ॥
Kio Reheeai Outh Chalanaa Bujh Sabadh Beechaaraa ||
How can he stay here? He must get up and depart. Contemplate the Word of the Shabad, and understand this.

ਜਿਸੁ ਤੂ ਮੇਲਹਿ ਸੋ ਮਿਲੈ ਧੁਰਿ ਹੁਕਮੁ ਅਪਾਰਾ ॥੧॥ ਰਹਾਉ ॥
Jis Thoo Maelehi So Milai Dhhur Hukam Apaaraa ||1|| Rehaao ||
He alone is united, whom You, O Lord, unite. Such is the Primal Command of the Infinite Lord. ||1||Pause||

ਜਿਉ ਤੂ ਰਾਖਹਿ ਤਿਉ ਰਹਾ ਜੋ ਦੇਹਿ ਸੁ ਖਾਉ ॥
Jio Thoo Raakhehi Thio Rehaa Jo Dhaehi S Khaao ||
As You keep me, I remain; whatever You give me, I eat.

ਜਿਉ ਤੂ ਚਲਾਵਹਿ ਤਿਉ ਚਲਾ ਮੁਖਿ ਅੰਮ੍ਰਿਤ ਨਾਉ ॥
Jio Thoo Chalaavehi Thio Chalaa Mukh Anmrith Naao ||
As You lead me, I follow, with the Ambrosial Name in my mouth.

ਵਾਹੁ ਵਾਹੁ ਪੂਰੇ ਗੁਰ ਕੀ ਬਾਣੀ ॥ (Raag Suhi M. 3, GGS. 754-7).
Vaahu Vaahu Poorae Gur Kee Baanee ||
Waaho! Waaho! Blessed, blessed is the Word of the Perfect Guru’s Bani.

ਪੂਰੇ ਗੁਰ ਤੇ ਉਪਜੀ ਸਾਚਿ ਸਮਾਣੀ ॥੧॥ ਰਹਾਉ ॥
Poorae Gur Thae Oupajee Saach Samaanee ||1|| Rehaao ||
It wells up and springs forth from the Perfect Guru, and merges into Truth. ||1||Pause||

• ਭਾਈ ਰੇ ਭਗਤਿਹੀਣੁ ਕਾਹੇ ਜਗਿ ਆਇਆ ॥ (Sri Raag M. 3, GGS. 32-6).
  Bhaaee Rae Bhagathiheen Kaahae Jag Aaeiaa ||
  O Siblings of Destiny: those who lack devotion-why have they even bothered to come into the world?

ਪੂਰੇ ਗੁਰ ਕੀ ਸੇਵ ਨ ਕੀਨੀ ਬਿਰਥਾ ਜਨਮੁ ਗਵਾਇਆ ॥੧॥ ਰਹਾਉ ॥
Poorae Gur Kee Saev N Keenee Birathhaa Janam Gavaaeiaa ||1|| Rehaao ||
They do not serve the Perfect Guru; they waste away their lives in vain. ||1||Pause||

• ਗੁਣ ਸੰਗ੍ਰਹੁ ਵਿਚਹੁ ਅਉਗੁਣ ਜਾਹਿ ॥ (Raag Asa M. 3, GGS. 361-7).
  Gun Sangrahu Vichahu Aougun Jaahi ||
  So gather merits, and let your demerits depart from within you.

ਪੂਰੇ ਗੁਰ ਕੈ ਸਬਦਿ ਸਮਾਹਿ ॥੧॥ ਰਹਾਉ ॥
Poorae Gur Kai Sabadh Samaahi ||1|| Rehaao ||
You shall be absorbed into the Shabad, the Word of the Perfect Guru. ||1||Pause||

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

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

With so many promises as given above, may we have full faith and trust in the ‘Poora Guru’.

Sikhi: A Purpose Driven Life

Kirpal Singh
Wellington, New Zealand
All religious/spiritual paths (Vedantic/Hinduism, Judaism, Christianity etc.) help make human life meaningful and happy and one can give different names to attainable spiritual states. Vedantic Philosophy served humanity well, till some rituals overpowered the core messages by the practices of the Philosophy over the time. A number of barriers (like original language and traditions) over a long span of period have helped to dilute or corrode the significance of Vedantic Philosophy. Practitioners of Vedantic Philosophy do acknowledge this. Vedanta is an ancient school of Hindu philosophy that was based on three primary Hindu texts: the Upanishads, the Brahma Sutras, and the Bhagavad Gita. Vedanta teaches the concepts of the soul, known as atman, and its relationship with the Supreme God, known as Brahman. There are very few good Hindus who believe in the Vedantic Philosophy rest simply think that Hinduism is just a way of life.

Sikhi thrives on Gurmat (drawn from teachings of Gurbani) has relevant elements of all religious philosophies and practices before Guru Nanak Sahib. Gurbani openly acknowledges good points of Vedas and Shastras, simultaneously also condemns the useless rituals that became manifested among the masses.

The core message of Gurbani is:-
ਨਾਮਤੁਲਿਕਛੁਅਵਰੁਨਹੋਇ॥ਨਾਨਕਗੁਰਮੁਖਿਨਾਮੁਪਾਵੈਜਨੁਕੋਇ॥੮॥੨॥ (Raag Gauri M. 5, SGGS. 265-8).
Naam Thul Kashh Avar N Hoe || Naanak Guramukh Naam Paavai Jan Koe ||8||2||
There is nothing equal to the Naam. O Nanak, rare are those, who, as Gurmukh, obtain the Naam. ||8||2||

In Sikhi, unless one gets Naam all other activities amount to waste of time and are mere empty rituals as in other religions. We need to examine how many of us are on the right path? While the goal is clear and can be achieved with grace of Waheguru as ‘Gurparsad’, the pathitself is also very lucrative with blessings of different kinds even when we are short of the destination.

Gurbani does show a definite spiritual path leading to ‘Gobind Milan’ (blissful enlightenment).
Sikhi stresses the importance of life’s quality, the cultivation of nobility of the soul, and the attainment of real and abiding happiness (sehaj/bliss). Sikhi like other religions teaches that life has a purpose in these words:

ਭਈਪਰਾਪਤਿਮਾਨੁਖਦੇਹੁਰੀਆ॥ਗੋਬਿੰਦਮਿਲਣਕੀਇਹਤੇਰੀਬਰੀਆ॥ (Raag Asa M. 5. SGGS. 12 &378).
Bhee Paraapath Maanukh Dhaehureeaa || Gobindh Milan Kee Eih Thaeree Bareeaa ||
You have been blessed with this humanbody;this is your chance to meet the Lord of the Universe.

Sikhi is not an archaic tradition to be relegated to the past but represents the most cutting-edge and spiritually progressive worldview that humans have ever known. The Gurbani, which is the core of Sikhi, shapes our social, cultural, religious, professional, political, economic life etc., and influences our thought about the world around us.

For Sikhi to become a reality, however, all Sikhs (followers of Sikhi) must exhibit the courage, the strength, the fearlessness, the humility, and the determination to dedicate themselves wholly to practicing authentic Sikhi (as per the Guru Granth Sahib), and to serving humanity with all their being with body, mind, and wealth(tan, mann and dhan). Together, united in strength, purpose, and compassion, we can look forward to a better world. May Waheguru empower us so that we may revive true Sikhi in our hearts and minds. Gurbani teaches “Prab ka simran sab teoocha” (Raag Gauri M. 5, SGGS.) and “Oochae oupar oochaa naao”(Guru Nanak, Jap Ji, SGGS. 5).

There is an unbreakable connection between a Guru and a Sikh on one hand and
the Guru and Akalpurakh (Waheguru) on the other hand. According to the Gurbani, the Guru is a necessary force/media for a Sikh to follow to connect with Waheguru.

In the following Tuk, Guru Nanak Ji gives a glimpse of Sikhi in the light of Guru Ji’s Gur (Akalpurakh):

ਸਿਖੀਸਿਖਿਆਗੁਰਵੀਚਾਰਿ॥ਨਦਰੀਕਰਮਿਲਘਾਏਪਾਰਿ॥ (Raag Asa M. 1, SGGS. 465).
Sikhee Sikhiaa Gur Veechaar || Nadharee Karam Laghaaeae Paar ||
Contemplating the Gur, I have been taught teachings of Sikhi. Granting His Grace, He carries His servants across.

Here Gur Veechar is the Divine Wisdom (budh-bibek) received from the Supreme Gur i.e. Waheguru as a gift of Naam by His Grace.

Guru Nanak Ji further again confirms the supreme support of Naam as a main thrust of his life in the following Tuk:

ਤੇਰਾਏਕੁਨਾਮੁਤਾਰੇਸੰਸਾਰੁ॥ਮੈਏਹਾਆਸਏਹੋਆਧਾਰੁ॥੧॥ਰਹਾਉ॥ (Sri Raag M. 1, SGGS. 24).
Thaeraa Eaek Naam Thaarae Sansaar || Mai Eaehaa Aas Eaeho Aadhhaar ||1|| Rehaao ||
Your Name alone, Lord, saves the world. This is my hope; this is my support. ||1||Pause||

The entire Bani of the Sikh Gurus is in keeping the with the spirit of Truth proclaimed by Guru Nanak Ji:

ਸਚਹੁਓਰੈਸਭੁਕੋਉਪਰਿਸਚੁਆਚਾਰੁ॥੫॥ (Sri Raag M. 1, SGGS. 62).
Sachahu Ourai Sabh Ko Oupar Sach Aachaar ||5|| Sabh Ko Oochaa Aakheeai Neech N Dheesai Koe ||
Truth is higher than everything; but higher still is truthful living. ||5||

The most common denominator possessed by all the Guru, Bhagats and Bhatts is the presence of a Divine Connection with Akalpurakh (Waheguru), which they made well known through their writings and/ or through their lives full of Divine devotion.

Therefore, a Sikh has to be one who is simply striving to connect with Akalpurkh (Waheguru) with full faith and trust in his/her Guru (Sabd Guru). Sikhi teaches us to choose to remember/meditate always upon the very highest source of all good i.e. one and only one Waheguru (IkOnkaar).

Sikhi offers a spiritual path that teaches Universal brotherhood that in turn helps to make our world a better place in terms of peace and prosperity – “Toon ghat ghatanthar, saran nirantarharekopurakhsamana” (Raag Asa M. 4, SGGS. 11)and service to humanity “vichdhuneeaasaevkamaaeeai || thaadharagehbaisanpaaeeai ||” (Sri Raag M. 1, SGGS. 26).

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 Sehaj 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 prerequisite 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 GurmatPath.

ਗੁਰਮੁਖਾਹਰਿਧਨੁਖਟਿਆਗੁਰਕੈਸਬਦਿਵੀਚਾਰਿ॥ਨਾਮੁਪਦਾਰਥੁਪਾਇਆਅਤੁਟਭਰੇਭੰਡਾਰ॥ (Salok Vaaraan and Vadheek, M. 3, SGGS. 1414-8).
Guramukhaa Har Dhhan Khattiaa Gur Kai Sabadh Veechaar || Naam Padhaarathh Paaeiaa Athutt Bharae Bhanddaar ||
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.

Let us use Gurbani as a tool to dig in the true development and heritage of Sikhi rather than following blindly the rituals, generations after generation, without serious introspection. A recommended assessment of spiritual level of a Sikh from Guru Teg Bahadur ji is as given below:

ਜਿਹਘਟਿਸਿਮਰਨੁਰਾਮਕੋਸੋਨਰੁਮੁਕਤਾਜਾਨੁ॥ਤਿਹਿਨਰਹਰਿਅੰਤਰੁਨਹੀਨਾਨਕਸਾਚੀਮਾਨੁ॥੪੩॥(Salok M. 9, SGGS. 1428-14).
Jih Ghatt Simaran Raam Ko So Nar Mukathaa Jaan || Thihi Nar Har Anthar Nehee Naanak Saachee Maan ||43||
That person, who meditates in remembrance on the Lord in his heart, is liberated – know this well.
There is no difference between that person and the Lord: O Nanak, accept this as the Truth. ||43||

Thus, Sikhi helps to raise a human-being to a level which is almost close to the divine level of Waheguru.

Life is a precious gift,and the advice and alerts of Guru Nanak Sahib, Guru Arjan Dev Ji and Baba Farid Ji are handyto make it purposeful:

ਰੈਣਿਗਵਾਈਸੋਇਕੈਦਿਵਸੁਗਵਾਇਆਖਾਇ॥ ਹੀਰੇਜੈਸਾਜਨਮੁਹੈਕਉਡੀਬਦਲੇਜਾਇ॥੧॥(Raag Gauri Bairaagan, M. 1, SGGS, 156).
Rain Gavaaee Soe Kai Dhivas Gavaaeiaa Khaae || Heerae Jaisaa Janam Hai Kouddee Badhalae Jaae ||1||
The nights are wasted sleeping, and the days are wasted eating.
Human life is such a precious jewel, but it is being lost in exchange for a mere shell. ||1||

ਨਾਮੁਨਜਾਨਿਆਰਾਮਕਾ॥ਮੂੜੇਫਿਰਿਪਾਛੈਪਛੁਤਾਹਿਰੇ॥੧॥ਰਹਾਉ॥
Naam N Jaaniaa Raam Kaa || Moorrae Fir Paashhai Pashhuthaahi Rae ||1|| Rehaao ||
You do not know the Name of the Lord.
You fool – you shall regret and repent in the end! ||1||Pause||

ਪ੍ਰਾਣੀ ਤੂੰ ਆਇਆ ਲਾਹਾ ਲੈਣਿ॥ ਲਗਾ ਕਿਤੁ ਕੁਫਕੜੇ ਸਭ ਮੁਕਦੀ ਚਲੀ ਰੈਣਿ ॥੧॥ ਰਹਾਉ ॥ (Sri Raag M. 5, SGGS. 43-3).
Praanee Thoon Aaeiaa Laahaa Lain || Lagaa Kith Kufakarrae Sabh Mukadhee Chalee Rain ||1|| Rehaao ||
O mortal, you came here to earn a profit. What useless activities are you attached to? Your life-night is coming to its end. ||1||Pause||

-ਫਰੀਦਾਚਾਰਿਗਵਾਇਆਹੰਢਿਕੈਚਾਰਿਗਵਾਇਆਸੰਮਿ॥ ਲੇਖਾਰਬੁਮੰਗੇਸੀਆਤੂਆਂਹੋਕੇਰ੍ਹੇਕੰਮਿ॥੩੮॥(Salok Baba Sheikh Farid, SGGS. 1379-16).
Fareedhaa Chaar Gavaaeiaa Handt Kai Chaar Gavaaeiaa Sanm ||Laekhaa Rab Mangaeseeaa Thoo Aaanho Kaerhae Kanm ||38||
Fareed, the hours of the day are lost wandering around, and the hours of the night are lost in sleep.
God will call for your account and ask you why you came into this world. ||38||

ਫਰੀਦਾਰਾਤੀਵਡੀਆਂਧੁਖਿਧੁਖਿਉਠਨਿਪਾਸ॥ ਧਿਗੁਤਿਨ੍ਹ੍ਹਾਦਾਜੀਵਿਆਜਿਨਾਵਿਡਾਣੀਆਸ॥੨੧॥(Salok Baba Sheikh Farid, SGGS. 1378-19).
Fareedhaa Raathee Vaddeeaaan Dhhukh Dhhukh Outhan Paas || Dhhig Thinhaa Dhaa Jeeviaa Jinaa Viddaanee Aas ||21||
Fareed, the nights are long, and my sides are aching in pain.Cursed are the lives of those who place their hopes in others. ||21||

ਵਿਡਾਣੀ – (Duality) – is the hindrance in life.

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

ਆਪੁਗਵਾਈਐਤਾਸਹੁਪਾਈਐਅਉਰੁਕੈਸੀਚਤੁਰਾਈ॥ (Raag Tilang, M.1, SGGS. 722-13).
Aap Gavaaeeai Thaa Sahu Paaeeai Aour Kaisee Chathuraaee || Sahu Nadhar Kar Dhaekhai So Dhin Laekhai Kaaman No Nidhh Paaee ||

Give up your selfhood/ego/houmai, and so obtain your Husband Lord/Waheguru; no other clever tricks are of any use?
‘ਸਹੁਪਾਈਐ’ – is amental state (awastha) where one gets all happiness and professional satisfaction. It belongs to an area of Trust and Faith where one dissolves oneself completely in Gurmat rather than looking for so called ‘Free/Independent Thinking’ as being currently propagated by some individuals..

Let us refer to the life story of Bhai Jetha Ji who rose to Gurudom (Guru Ram Das JI) with humble background without any formal education or attendance of an academy or an Institution of higher learning. Guru Ji gives his personal spiritual experience as:

ਗੁਰਮੁਖਿਸੇਵਾਘਾਲਜਿਨਿਘਾਲੀ॥ਤਿਸੁਘੜੀਐਸਬਦੁਸਚੀਟਕਸਾਲੀ॥੨॥ (Raag Bhairo, M. 4, SGGS. 1134-11).
Guramukh Saevaa Ghaal Jin Ghaalee || This Gharreeai Sabadh Sachee Ttakasaalee ||2||
Whoever, as Gurmukh, serves and works hard, Is molded and shaped in the true mint of the Shabad, the Word of God. ||2||

A ‘Gurmat Indicator’ to understand the purpose driven life begins:

ਸੋਬਉਰਾਜੋਆਪੁਨਪਛਾਨੈ॥ ਆਪੁਪਛਾਨੈਤਏਕੈਜਾਨੈ॥੪॥(Raag Bilaaval, Bhagat Kabir, SGGS. 855-15).
So Bouraa Jo Aap N Pashhaanai || Aap Pashhaanai Th Eaekai Jaanai ||4||
He alone is insane, who does not understand himself. When he understands himself, then he knows the One Lord. ||4||

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

According to Gurbani when one understands oneself one finds oneself so insignificant that one is forced to give up one’s houmai or ego completely.According to Guru Arjan Dev Ji, at this awasthaone comes to realize Waheguru – a purpose of the life of a Gursikh:

ਆਵਾਗਵਨੁਮਿਟੈਪ੍ਰਭਸੇਵ॥ ਆਪੁਤਿਆਗਿਸਰਨਿਗੁਰਦੇਵ॥Raag Gauri, M. 5, SGGS. 288-13).
Aavaa Gavan Mittai Prabh Saev || Aap Thiaag Saran Guradhaev ||

Coming and going in reincarnation is ended by serving God.
Give up your selfishness and conceit, and land in the Sanctuary of the Divine Guru.

(ਆਪੁਤਿਆਗਿਸਰਨਿਗੁਰਦੇਵ) – leads to the following:-

ਇਉਰਤਨਜਨਮਕਾਹੋਇਉਧਾਰੁ॥ਹਰਿਹਰਿਸਿਮਰਿਪ੍ਰਾਨਆਧਾਰੁ॥ (SGGS page 288).
Eio Rathan Janam Kaa Hoe Oudhhaar || Har Har Simar Praan Aadhhaar ||Thus, the jewel of this human life is saved. Remember the Lord, Har, Har, the Support of the breath of life.Gurbani further says, there are no other ways to meet the purpose of life:

ਅਨਿਕਉਪਾਵਨਛੂਟਨਹਾਰੇ॥ਸਿੰਮ੍ਰਿਤਿਸਾਸਤਬੇਦਬੀਚਾਰੇ॥ (SGGS, 288).
Anik Oupaav N Shhoottanehaarae ||Sinmrith Saasath Baedh Beechaarae ||
By all sorts of efforts, people are not saved Not by studying the Simritees, the Shaastras or the Vedas.

ਹਰਿਕੀਭਗਤਿਕਰਹੁਮਨੁਲਾਇ॥ਮਨਿਬੰਛਤਨਾਨਕਫਲਪਾਇ॥੪॥ (SGGS 288)
Har Kee Bhagath Karahu Man Laae || Man Banshhath Naanak Fal Paae ||4||
Worship the Lord with whole-hearted devotion. O Nanak, you shall obtain the fruits of your mind’s desire. ||4||

A Sikh is always driven by Waheguru in the driving seat and follows Gurmat-path as His anonymous agent under the umbrella ofNaam (Divine Shoji):

ਨਾਮਸੰਗਿਜਿਸਕਾਮਨੁਮਾਨਿਆ॥ ਨਾਨਕਤਿਨਹਿਨਿਰੰਜਨੁਜਾਨਿਆ॥੩॥ (Raag Gauri M. 5, SGGS. 281-11).
Naam Sang Jis Kaa Man Maaniaa || Naanak Thinehi Niranjan Jaaniaa ||3||
One whose mind accepts the Company of the Naam, The Name of the Lord, O Nanak, knows the Immaculate Lord. ||3||

ਸੇਵਾਕਰਤਹੋਇਨਿਹਕਾਮੀ॥ਤਿਸਕਉਹੋਤਪਰਾਪਤਿਸੁਆਮੀ॥ (Raag Gauri M.5, SGGS. 286-19).
Saevaa Karath Hoe Nihakaamee || This Ko Hoth Paraapath Suaamee ||
One who performs selfless service, without thought of reward, shall attain his Lord and Master.
The State of “ਹੋਤਪਰਾਪਤਿਸੁਆਮੀ” makes the Sikh Naami (full of blissful divine Sohjee – budh-bibek) and ‘Par-upkari’ (at the noble service of others).

Further an ideal Sikh is always focused with full faith on one Waheguru in order to attract Divine Blessings to become a Brahm Gyani:

ਮਨਿਸਾਚਾਮੁਖਿਸਾਚਾਸੋਇ॥ ਅਵਰੁਨਪੇਖੈਏਕਸੁਬਿਨੁਕੋਇ॥(Raag Gauri M. 5, SGGS. 272-10).
Man Saachaa Mukh Saachaa Soe || Avar N Paekhai Eaekas Bin Koe ||
The True One is on his mind, and the True One is upon his lips.He sees only the One Lord.

ਨਾਨਕਇਹਲਛਣਬ੍ਰਹਮਗਿਆਨੀਹੋਇ॥੧॥
Naanak Eih Lashhan Breham Giaanee Hoe ||1||
O Nanak, these are the qualities of the God-conscious being. ||1||

All the Sikh Gurus, Bhagats, Mahapurakhs, Gurmukhs were filled with Naam and in the essence of Naam they became Brahm Gyani and Par-Upkari for the Humanity.

ਜਿਨੀਨਾਮੁਧਿਆਇਆਗਏਮਸਕਤਿਘਾਲਿ॥ ਨਾਨਕਤੇਮੁਖਉਜਲੇਕੇਤੀਛੁਟੀਨਾਲਿ॥੧॥ (Salok Jap Ji, Guru Nanak, SGGS. 8-12).
Jinee Naam Dhhiaaeiaa Geae Masakath Ghaal ||Naanak Thae Mukh Oujalae Kaethee Shhuttee Naal ||1||
Those who have meditated on the Naam, the Name of the Lord, and departed after having worked by the sweat of their brows
-O Nanak, their faces are radiant in the Court of the Lord, and many are saved along with them! ||1||

Guru Nanak Sahib beautifully draws a contrast of awareness of Divine Shoji of Naam/Gur/Sabd-guru/Waheguru:-

ਗੁਰਮੁਖਿਸਬਦਿਰੰਗਾਵਲੇਅਹਿਨਿਸਿਹਰਿਰਸੁਭੋਗੁ॥੩॥ਚਿਤੁਚਲੈਵਿਤੁਜਾਵਣੋਸਾਕਤਡੋਲਿਡੋਲਾਇ॥ (Sri Raag M. 1, SGGS. 63-1).
Guramukh Sabadh Rangaavalae Ahinis Har Ras Bhog ||3|| Chith Chalai Vith Jaavano Saakath Ddol Ddolaae ||
The Gurmukhs are attuned to the Word of the Shabad. Day and night, they enjoy the Sublime Essence of the Lord. ||3|| The consciousness of the wicked, faithless cynics wanders around in search of transitory wealth, unstable and distracted.

ਸੁਖਜੀਵਣੁਤਿਸੁਆਖੀਐਜਿਸੁਗੁਰਮੁਖਿਵਸਿਆਸੋਇ॥ਨਾਮਵਿਹੂਣੇਕਿਆਗਣੀਜਿਸੁਹਰਿਗੁਰਦਰਸੁਨਹੋਇ॥੬॥ (SGGS 63). Sukh Jeevan This Aakheeai Jis Guramukh Vasiaa Soe || Naam Vihoonae Kiaa Ganee Jis Har Gur Dharas N Hoe ||6||
A life of peace and comfort comes to that Gurmukh, within whom God dwells. Without the Naam, what good are those who do not have the Blessed Vision, the Darshan of the Lord and Guru? ||6||
Conclusion:

For me, the Sikhi truths are like 2+2=4 – absolutely in practical terms and non-dogmatic in approach. Gurbani is the guiding light tower in the life of a Sikh to make it purposeful:

ਗੁਰਬਾਣੀਇਸੁਜਗਮਹਿਚਾਨਣੁਕਰਮਿਵਸੈਮਨਿਆਏ॥੧॥ (Raag Sriraag M. 3, SGGS. 67 -10).
Gurabaanee Eis Jag Mehi Chaanan Karam Vasai Man Aaeae ||1||
Gurbani is the Light to illuminate this world; by His Grace, it comes to abide within the mind. ||1||

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

ਬਾਝੁਗੁਰੂਗੁਬਾਰੁਹੈਬਿਨੁਸਬਦੈਬੂਝਨਪਾਇ॥ (Sri Raag, M.1. SGGS. 55).
Baajh Guroo Gubaar Hai Bin Sabadhai Boojh N Paae ||
Without the Guru, there is only pitch darkness; without the Shabad, understanding is not obtained.

ਬਿਨੁਨਾਵੈਬੋਲੈਸਭੁਵੇਕਾਰੁ॥ਨਾਨਕਨਾਮਿਰਤੇਤਿਨਕਉਜੈਕਾਰੁ॥੩੩॥ (Raag Raamkali M.1, SGGS. 941-17).
Bin Naavai Bolai Sabh Vaekaar || Naanak Naam Rathae Thin Ko Jaikaar ||33||
Without the Name, all that is spoken is useless. O Nanak, attuned to the Naam, their victory is celebrated. ||33||

ਸਬਦੁਬੀਚਾਰਿਭਏਨਿਰੰਕਾਰੀ॥ਗੁਰਮਤਿਜਾਗੇਦੁਰਮਤਿਪਰਹਾਰੀ॥ ((Raag Raamkali M.1, SGGS. 904-3).
Sabadh Beechaar Bheae Nirankaaree || Guramath Jaagae Dhuramath Parehaaree ||
Contemplating the Shabad, one becomes Nirankaari – we come to belong to the Formless Lord God. Awakening to the Guru’s Teachings, evil-mindedness is taken away.

ਗੁਰਮੁਖਿਬੁਢੇਕਦੇਨਾਹੀਜਿਨ੍ਹ੍ਹਾਅੰਤਰਿਸੁਰਤਿਗਿਆਨੁ॥ (Salok Vaaraan and Vadheek M. 3, SGGS).
Guramukh Budtae Kadhae Naahee Jinhaa Anthar Surath Giaan ||
The Gurmukhs never grow old; within them is intuitive understanding and spiritual wisdom. (Thus, free from dementia).

Finally, Waheguru being in the driving seat of a Sikh makes his life not only purposeful but also carefree from the influence of worldly possessions:

ਪਰਵਾਹਨਾਹੀਕਿਸੈਕੇਰੀਬਾਝੁਸਚੇਨਾਹ॥ਦਰਿਵਾਟਉਪਰਿਖਰਚੁਮੰਗਾਜਬੈਦੇਇਤਖਾਹਿ॥ (Raag Asa M. 1, SGGS. 473-18).
Paravaah Naahee Kisai Kaeree Baajh Sachae Naah || Dhar Vaatt Oupar Kharach Mangaa Jabai Dhaee Th Khaahi ||
They do not care for anything else, except their True Husband Lord.
Sitting, waiting at the Lord’s Door, they beg for the spiritual enlightenment to lead a meaningful life

kirpal2singh@yahoo.com

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

• ਨਾ ਕੋ ਬੈਰੀ ਨਹੀ ਬਿਗਾਨਾ ਸਗਲ ਸੰਗਿ ਹਮ ਕਉ ਬਨਿ ਆਈ ॥੧॥ (Raag Kaanrhaa M. 5, GGS. 1299-13).
  Naa Ko Bairee Nehee Bigaanaa Sagal Sang Ham Ko Ban Aaee ||1||
  No one is my enemy, and no one is a stranger. I get along with everyone. ||1||…….

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Guru Nanak Sahib’s advice is handy:-

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

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

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

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

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

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

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

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

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

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

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

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

ਆਪੁ ਤਿਆਗਿ ਸਰਨਿ ਗੁਰਦੇਵ – leads to the following:-

ਇਉ ਰਤਨ ਜਨਮ ਕਾ ਹੋਇ ਉਧਾਰੁ ॥
Thus the jewel of this human life is saved.
One needs to dip oneself in Gurbani:-

ਹਰਿ ਹਰਿ ਸਿਮਰਿ ਪ੍ਰਾਨ ਆਧਾਰੁ ॥
Remember the Lord, Har, Har, the Support of the breath of life.
Gurbani further says, there are no other ways to meet the purpose of life:-

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Kirpal Singh
Wellington, New Zealand

I cannot hold back to tell my thrilling experience with my experiments with horticulture and Gardening in Zaria, Kaduna State, Nigeria which revolves around a spiritual experience.

I was on the staff of Ahmadu Bello University, Zaria (1976-88) where the University put us up in a house surrounded with a park-size compound with an Imli (a huge Tamarind) and Jamun trees. My wife and two daughters were pretty happy with plenty of Imli whereas I enjoyed Jamun fruits a lot. A number of Nigerian girls used to apply Jamun juice on their lips to get a purple beautiful tinge.

My first experiment with fruit and vegetable growing started in Nigeria with somewhat divine intervention. I read a book on ‘How to grow fruits and vegetables’. Collected some saplings and chemical fertilizers from the Agriculture Division of the University and set out with plantation exercise in our vast compound with the help of a house-boy who used to live in a 2-room unit at one corner of the compound. He did the digging and prepared the ground as advised.

Within 2-3 years of our stay, in addition to Imli and Jamun, we were enjoying the following fruits from our compound: oranges (three varieties including Tangerines and Mousamis – seedless), grapefruits, mangoes (three varieties – ‘Jully’ variety was excellent), banana (short and long varieties), guava (2 varieties, white and pink), annar, grapes (both white and red seedless varieties in abundance), papaya (two varieties) and cashew nuts.

While the fruit trees were taking shape, another adventure in planting vegetables was on the way and within months the compound was blossoming with the following:

Roma tomatoes, ladies fingers, green peas, cucumbers, cabbage, cauliflower, potatoes, ground nut, corn, french beans, squash, ‘Tarr’ (karkri), coriander, mint, onions, black beans ( Kale Mah di dal), green chilies and spinach etc.

On one side of the compound was a full length of hedge of ‘Toor dal” (Arhar dal) yielding a lot of green as well as dried dal.

My most favorite part was the middle part of the compound with 50 rose plants of 10 different varieties of different colours (imagine if there were only two roses on each plant!).

Around the ‘rose garden’ were benches to sit and a built-in BBQ facility over shadowed by ‘Forest glory’, Eucalyptus, Temple, Cassurina and Neem trees. Ornamental effects of Hibiscus and Bougainvillea in the background were eye catching.

For someone like me who had not seen even a chili on the plant (while living in the crowded part of Pahar Ganj in Delhi) to achieve such a success was a miraculous. The fact is that before digging the ground, on planting saplings and seeds and while watering I used to recite Waheguru, Waheguru……..

The results were so encouraging with yields of fruits/vegetable that it boosted my faith in Nam Japna believing firmly in: “Prab ka simran sab te oocha”……….and rest.

We shared our produce with our friends (who-so-ever visited us or when we visited them). Our house-boy and his family helped themselves.

My routine was to pluck fruits in the mornings and vegetables in the evenings. I helped myself with plenty of fresh fruits straight from trees all the time, which is not any more in New Zealand (only from supper markets and freezers!).

There were other Indians belonging to Faculty of Agriculture as well as those belonging to farming communities back in India who also tried to grow fruits and vegetables in their respective compounds. But overall they looked up to our compound with a (divine) intervention as I was totally a novice in the field of Agriculture.

ਧਰਮੁ ਭੂਮਿ ਸਤੁ ਬੀਜੁ ਕਰਿ ਐਸੀ ਕਿਰਸ ਕਮਾਵਹੁ ॥ (Raag Thitee M. 1, GGS. 418-13).
Dhharam Bhoom Sath Beej Kar Aisee Kiras Kamaavahu ||
Plant the seed of Truth in the soil of Dharmic faith, and practice such farming.

We spent 12 years in Ahmadu Bello University (the largest university in black Africa) in Zaria in the Northern Nigeria, a predominantly Muslim area. There were mosques on various Campuses and prayers grounds in each faculty. There were close to 150 Indians staff members of faculties of Arts, Agriculture, Medicine, Science Education and Business & Management. I was promoted as a Professor of Chemistry in 1981. As Incharge of M.Sc Analytical Chemistry Programme, humbly speaking, I was able to train about 100 Analytical Chemists who later became Lectures, Professors, Vice Chancellors, State Governors, Heads of Govt. Departments, Ambassadors/High Commissioners including one rose to become the President of Nigeria (H.E. Musa Yar’Adua). PM Dr. Manmohan Singh paid a State Visit to Nigeria in 2008, and President Yar’Adua told him that he was trained by a Sikh like him.

I met and befriended some very good Muslims there and shared Eid feasts with them and learned a great deals of values of Islam in dealing with people. The kind of respect that I enjoyed as a teacher in Nigeria is unforgettable.

I like to sum up with a verse of Gurbani by Guru Ram Das Ji:-

ਹਉ ਮੂਰਖੁ ਕਾਰੈ ਲਾਈਆ ਨਾਨਕ ਹਰਿ ਕੰਮੇ ॥੩॥ (Raag Asa M. 4, GGS. 449-13).
Ho Moorakh Kaarai Laaeeaa Naanak Har Kanmae ||3||
I am just a fool, O Nanak, but the Lord has appointed me to perform His service. ||3||

The NRI Association, New Delhi awarded me “Shiromani Award” for my contribution in Nigeria in 1997. It was received by me from Giani Zail Singh ex- President of India in1998.

Kirpal Singh

Wellington, New Zealand

‘Sarbat da Bhalla’ is a common slogan heard very often that the Sikhs raise on various platforms. But how serious are we in practical terms of this expression needs exploration.

‘Sarbath da bhalla’ is linked with ‘Raaj karega khalsa’.”Sarbat da bhalla” – a slogan we say loudly to portrait that the Sikhs stand for welfare of all. Do we realy mean that in practical terms? No. The divisions among the Sikhs suggest that we are not seeking ‘Bhalla’ even of our community members let alone ‘Bhalla of the Sarbat’ (Humanity).

The ‘Sarbat da bhalla” is clearly linked to Naam that is the powerfull tool in Sikhi that provides ‘sojee’ and strength (blissful intelect) to be able to do “sarbat da bhalla” – “Nanak Naam chardikala, tere bhanne sarbat da bhalla”.

To do Sarbat da bhalla, we first need to obtain Naam, which is the only commodity actually available in plenty in Guru Granth Sahib – “Nanak ke ghar kewal naam”. After becoming familiar with Naam, we are asked to share the same ‘ras’ (blissful experience) with others as part nishkam seva i. e. ‘Sarbat da bhalla’. In other words sharing the spirit of unity taught by Gurbani to others.

Since my childhood I have been listening to this pharase, “Raaj karega Khalsa, aaki rahe no koe”. In some Gurduaras it is being periodically uttered after the daily Ardas for many many years. Are we anywhere near achieving ‘Khalsa Raaj” in India or in any other part of the world?

Coming to ‘Raaj Karega Khalsa” – when, where and how it is going to happen? Are we members of the ‘Sikh Panth’ working collectively towards achieving this objective seriously? The divisions among the Sikhs suggest that we are actually working against this objective.

The most important factors that come to my mind that can possibly help us to achieve this objective are :

1. To forge and achieve unity among the Sikhs – to inculcate a spirit of oneness in the light of Gurbani.
2. To obey the messages of Gurbani that bind not only the various factions of Sikhs but those who at present do not call themselves as Sikhs.
3. To bring out the Universal Spirit of Gurbani that binds us together under one umbrella, such as: “toon ghat ghat antar”, “toon mera pita toon hei mera mata” and “manas ki jaat sabai eke pachanvo” etc.
4. To remove “Aakis”- those who are sitting in opposition because of ignorance of Gurbani.

Gurmat has equipped us as how to go about – by using the various divine (Sach) names which were sacred in the past, present and shall remain so in the future: “Aad sach jugad sach hebi sach Nanak hosi bhi sach”. This Sach is known by various names such as Vahiguru/Waheguru, IkOnkaar, Satnam, Katapurakh/Kartar, Akalpurak, Ram, Nirankar, Har, Niranjan, Allah etc. etc.

Why should we feel shy as to not recognize our present spiritual path with linkage to the past spiritual paths. Sikhi of today has a lot common with preceding spiritual paths minus some rituals of the past and plus some new rituals.

According to Gurbani, “kinka ek jis je basave ta ki mehma kathi na jave”. It is good to offer Langar meals to a large number of people (just a meal) but of no use if they do not grasp a ‘Kinka of Gurbani”.

The Sikhi has been tried out by 10 successive Gurus and other Gurmukhs over a long period of time.The strength of Sikhi lies in that it is the only tolerant religion in which and in its scripture (Guru Granth Sahib) the various divine names of Almighty are listed and revered equally. In a Sikh Gurduara one hears, Waheguru, Ram, Allah joyfully. This is worth partaking with others to draw them closer.

It is our duty to share with others as part of Seva (service) our deep conviction of our heritage as where we stand through the the messages of Gurbani . We need to tell them what a Sikh stands for by extending a hand of friendship that we all belong to same Father though known by different names. Once we understand then a cordial communication starts to work towards a common goal i. e. ‘Raaj of Khalsa’ – a land where people care for one an other as moral duty. This will result in spread of Sikhi in India and around the globe to extend boundaries of Khalsa Raaj everywhere and the Deras will be dismantled.

My estimate is that in less than 50 years the expression ‘Raaj Karega Khalsa’ will be realized provided we share the Gurmat with others without our personal narrow biases. This will build confidence and respect among the Communities and Governments in neighboring countries such as Pakistan allowing an easy access to Sikh Guruduaras in Pakistan thus fulfilling our request to Waheguru in our daily Ardas.

Kirpal Singh

The Gurmat creates in us an awareness of our ‘Dharam’ (both in spiritual and ethical terms and on ‘Hukam-razai chalna’). There are heaps of people who just stop at this stage of awareness of Gurmat. The increasing awareness of Gurmat stirs up some persons and leads them to the realm of knowledge in which one starts enjoying ‘uchi surti’ and a taste of ‘Anand’.

Further, one become pious with a growing divine guidance. In this awastha one feels a natural sense of elevation in one’s thinking facilities coupled with unusual high degree of awareness leading to ‘Sehaj’. Slowly one qualifies to receive Waheguru’s grace/nadr and feels blessed (‘sito-sita’) with Waheguru and sees Him around and in everybody. At this stage one enjoys blissful experiences full of divine courage and strength in one’s actions, speech and writings.

According to Gurmat the Nam Japna is an important step to open/control one’s mind in order to climb to spiritual heights enjoyed by our Gurus, Bhaghats, Mahapuraks, Gurmukhs and some Gursikhs. The outcome of Naam Japna is beyond comprehension and belongs to some “Virle”. Sadhs, Sants, Brahm Gianis, and Gurumuks etc being Virle ( i.e rare only) cannot be easily recognised when they are always present and around. The riddle is fully explained in the Gurbani: Sadh ki sobha sadh ban aahie” and “Braham giani ki ghatt brahmgiani jane” (Raag Gauri M. 5)..

One needs to be a Sadh/Sant/Brahm giani to know one another. As a result common people will say that there are no such elevated souls because they cannot see them out of their own ignorance. The most positive common thread among the Gurus and the Bhaghats was that of Nam Japna and it was this link which attracted them closer to one another.

No rituals, dress or dietary codes, holdings of positions in religious institutions or related bodies help one to acquire the Gurmat. Basically one receives the Gurmat with Waheguru’s kirpa only and the stating point is daily nit-nem of Gurbani of Guru Granth Sahib and Ardas.

ਅਪਨੀ ਕ੍ਰਿਪਾ ਜਿਸੁ ਆਪਿ ਕਰੇਇ ॥ ਨਾਨਕ ਸੋ ਸੇਵਕੁ ਗੁਰ ਕੀ ਮਤਿ ਲੇਇ ॥੨॥ (Raag Gauri M. 5, GGS. 287).
He Himself grants His Grace; O Nanak, that selfless servant lives the Guru’s Teachings. ||2||

One can easily gauge one’s level of “Gurmat” based on some spiritual and ethical pointers prescribed in the Gurbani, particularly in Pauris on “Khands’ in Jap Ji Sahib and Lavaan.

Gurmat guides us and directs us to – ਗੁਰਮਤੀ ਨਾਮੁ ਧਨੁ ਖਟਿਆ ਭਗਤੀ ਭਰੇ ਭੰਡਾਰਾ. This indicates that ‘Naam Dhan’ and ‘Bhagati’ (Divine devotional love for Guru and Waheguru) are just responsible to fulfil one’s needs in life.

Guru Nanak Dev Ji elaborates about Gurmat (i) in the following pankties:-

ਮਾਹਾ ਰੁਤੀ ਸਭ ਤੂੰ ਘੜੀ ਮੂਰਤ ਵੀਚਾਰਾ ॥ ਤੂੰ ਗਣਤੈ ਕਿਨੈ ਨ ਪਾਇਓ ਸਚੇ ਅਲਖ ਅਪਾਰਾ ॥ (Raag Maajh M. 1, GGS. 140-14)
Through all the months and the seasons, the minutes and the hours, I dwell upon You, O Lord. No one has attained You by clever calculations, O True, Unseen and Infinite Lord.

ਪੜਿਆ ਮੂਰਖੁ ਆਖੀਐ ਜਿਸੁ ਲਬੁ ਲੋਭੁ ਅਹੰਕਾਰਾ ॥ ਨਾਉ ਪੜੀਐ ਨਾਉ ਬੁਝੀਐ ਗੁਰਮਤੀ ਵੀਚਾਰਾ ॥ (Raag Maajh M. 1, GGS. 140-15).
That scholar who is full of greed, arrogant pride and egotism, is known to be a fool. So read the Name, and realize the Name, and contemplate the Guru’s Teachings.

ਗੁਰਮਤੀ ਨਾਮੁ ਧਨੁ ਖਟਿਆ ਭਗਤੀ ਭਰੇ ਭੰਡਾਰਾ ॥ ਨਿਰਮਲੁ ਨਾਮੁ ਮੰਨਿਆ ਦਰਿ ਸਚੈ ਸਚਿਆਰਾ ॥
Through the Guru’s Teachings, I have earned the wealth of the Naam; I possess the storehouses, overflowing with devotion to the Lord. Believing in the Immaculate Naam, one is hailed as true, in the True Court of the Lord.

ਜਿਸ ਦਾ ਜੀਉ ਪਰਾਣੁ ਹੈ ਅੰਤਰਿ ਜੋਤਿ ਅਪਾਰਾ ॥ ਸਚਾ ਸਾਹੁ ਇਕੁ ਤੂੰ ਹੋਰੁ ਜਗਤੁ ਵਣਜਾਰਾ ॥੬॥
The Divine Light of the Infinite Lord, who owns the soul and the breath of life, is deep within the inner being. You alone are the True Banker, O Lord; the rest of the world is just Your petty trader. ||6||

Is this not a miraculous that Bhai Jetha an ordinary poor young boy who used to sell boiled black chickpeas eventually became the 4th Sikh Guru who not only left behind spiritual wealth but also financial/economic wealth as well? How can we explain this fete? Is this not as a result of Gurmat (i)?

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 sbds, saloks and chandds in the Guru Granth Sahib.

It is wondrous how Guru Ji without any formal education became an extra ordinary visionary scholar to do many things for the development of the Sikh Community and humanity.

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 Educational Institutions that have produced so many scholarly professors (created Chairs for study of Gurmat), 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. 1000+ crores in; 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!

The Gurmat transformation further extended and continued beyond Guru Ramdas Ji. 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 a interfaith stage for spiritual growth.

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)
Keerat the poet offers this one prayer: O Guru Raam Daas, save me! Take me into Your Sanctuary! ||4||58||

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

Guru Ramdas Ji’ s transformation is reflected in his Bani as given below:-

ਜਿਸ ਦੈ ਅੰਦਰਿ ਸਚੁ ਹੈ ਸੋ ਸਚਾ ਨਾਮੁ ਮੁਖਿ ਸਚੁ ਅਲਾਏ ॥ (Raag Maajh M. 4, GGS. 140-2).
Those, within whom the Truth dwells, obtain the True Name; they speak only the Truth.

ਓਹੁ ਹਰਿ ਮਾਰਗਿ ਆਪਿ ਚਲਦਾ ਹੋਰਨਾ ਨੋ ਹਰਿ ਮਾਰਗਿ ਪਾਏ ॥
They walk on the Lord’s Path, and inspire others to walk on the Lord’s Path as well.

ਜੇ ਅਗੈ ਤੀਰਥੁ ਹੋਇ ਤਾ ਮਲੁ ਲਹੈ ਛਪੜਿ ਨਾਤੈ ਸਗਵੀ ਮਲੁ ਲਾਏ ॥
Bathing in a pool of holy water, they are washed clean of filth. But, by bathing in a stagnant pond, they are contaminated with even more filth.

ਤੀਰਥੁ ਪੂਰਾ ਸਤਿਗੁਰੂ ਜੋ ਅਨਦਿਨੁ ਹਰਿ ਹਰਿ ਨਾਮੁ ਧਿਆਏ ॥
The True Guru is the Perfect Pool of Holy Water. Night and day, He meditates on the Name of the Lord, Har, Har.

ਓਹੁ ਆਪਿ ਛੁਟਾ ਕੁਟੰਬ ਸਿਉ ਦੇ ਹਰਿ ਹਰਿ ਨਾਮੁ ਸਭ ਸ੍ਰਿਸਟਿ ਛਡਾਏ ॥
He is saved, along with his family; bestowing the Name of the Lord, Har, Har, He saves the whole world.

ਜਨ ਨਾਨਕ ਤਿਸੁ ਬਲਿਹਾਰਣੈ ਜੋ ਆਪਿ ਜਪੈ ਅਵਰਾ ਨਾਮੁ ਜਪਾਏ ॥੨॥
Servant Nanak is a sacrifice to one who himself chants the Naam, and inspires others to chant it as well. ||2||

Guru Ji exposure was restricted to Gurmat and he did not gain any professional or higher educational qualification (such as doctorate or MBA etc) from a modern day educational university/institution of the like of Harvard, Cambridge, Oxford…….

So it is evidently indicated that Gurmat – leads to Naam, and Naam leads to Budh-bebik.

It will be befitting if the sponsors of Sikh Chairs in various universities in USA, Canada, UK and India embark on research studies to explore the role of Gurmat in transforming human-beings as is demonstrated in the case of Bhai Jetha Ji who as a result moved from ‘Rags to Riches’.

Finally, it emerges that the Sikh Ardas for Naam Daan is fulfilling and includes all the necessary needs in life (including groceries).

– ਵਿਣੁ ਤੁਧੁ ਹੋਰੁ ਜਿ ਮੰਗਣਾ ਸਿਰਿ ਦੁਖਾ ਕੈ ਦੁਖ ॥ ਦੇਹਿ ਨਾਮੁ ਸੰਤੋਖੀਆ ਉਤਰੈ ਮਨ ਕੀ ਭੁਖ ॥(Raag Raamkali M. 5, GGS. 958-1).
To ask for any other than You, Lord, is the most miserable of miseries.
Please bless me with Your Name, and make me content; may the hunger of my mind be satisfied.

Personally, I find the following message of Guru Ram Dass Ji a 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 ॥ ਹਰਿ ਸੰਤਾ ਨੋ ਹੋਰੁ ਥਾਉ ਨਾਹੀ ਹਰਿ ਮਾਣੁ ਨਿਮਾਣੇ ॥
Even if they misspeak outwardly, they are still very pleasing to the Lord.
The Lord’s Saints have no other place. The Lord is the honor of the dishonored.

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||

If we keep in mind the following messages: “Gurmat saachi saacha vichaar’ and ‘Gurbani eis jag mein channan’, then there is no apparent or real contradiction in Gurbani.

Some Personal Experiences of Gurmat

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

1. ਤਿਥੈ ਤੂ ਸਮਰਥੁ ਜਿਥੈ ਕੋਇ ਨਾਹਿ ॥ ਓਥੈ ਤੇਰੀ ਰਖ ਅਗਨੀ ਉਦਰ ਮਾਹਿ ॥ (Raag Raamkali M. 5, GGS. 962-1).
   Thithhai Thoo Samarathh Jithhai Koe Naahi || Outhhai Thaeree Rakh Aganee Oudhar Maahi ||
   Where You are, Almighty Lord, the0re is no one else. There, in the fire of the mother’s womb, You protected us.
2. ਸੁਣਿ ਕੈ ਜਮ ਕੇ ਦੂਤ ਨਾਇ ਤੇਰੈ ਛਡਿ ਜਾਹਿ ॥ ਭਉਜਲੁ ਬਿਖਮੁ ਅਸਗਾਹੁ ਗੁਰ ਸਬਦੀ ਪਾਰਿ ਪਾਹਿ ॥
   Sun Kai Jam Kae Dhooth Naae Thaerai Shhadd Jaahi || Bhoujal Bikham Asagaahu Gur Sabadhee Paar Paahi ||
   Hearing Your Name, the Messenger of Death runs away The terrifying, treacherous, impassible world-ocean is crossed over, through the Word of the Guru’s Shabad.
3. ਜਿਨ ਕਉ ਲਗੀ ਪਿਆਸ ਅੰਮ੍ਰਿਤੁ ਸੇਇ ਖਾਹਿ ॥ ਕਲਿ ਮਹਿ ਏਹੋ ਪੁੰਨੁ ਗੁਣ ਗੋਵਿੰਦ ਗਾਹਿ ॥
   Jin Ko Lagee Piaas Anmrith Saee Khaahi || Kal Mehi Eaeho Punn Gun Govindh Gaahi ||
   Those who feel thirst for You, take in Your Ambrosial Nectar. This is the only act of goodness in this Dark Age of Kali Yuga, to sing the Glorious Praises of the Lord of the Universe.
4. ਸਭਸੈ ਨੋ ਕਿਰਪਾਲੁ ਸਮ੍ਹ੍ਹਾਲੇ ਸਾਹਿ ਸਾਹਿ ॥ ਬਿਰਥਾ ਕੋਇ ਨ ਜਾਇ ਜਿ ਆਵੈ ਤੁਧੁ ਆਹਿ ॥੯॥
   Sabhasai No Kirapaal Samhaalae Saahi Saahi || Birathhaa Koe N Jaae J Aavai Thudhh Aahi ||9||
   He is Merciful to all; He sustains us with each and every breath. Those who come to You with love and faith are never turned away empty-handed. ||9||

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

1. ਗੁਰਾ ਇਕ ਦੇਹਿ ਬੁਝਾਈ ॥ ਸਭਨਾ ਜੀਆ ਕਾ ਇਕੁ ਦਾਤਾ ਸੋ ਮੈ ਵਿਸਰਿ ਨ ਜਾਈ ॥II ੫(Guru Nanak Ji, Japji, GGS 2).
   guraa eik dhaehi bujhaaee ||sabhanaa jeeaa kaa eik dhaathaa so mai visar n jaaee ||5||
   The Guru has given me this one understanding:
   there is only the One, the Giver of all souls. May I never forget Him! ||5||
2. ਕੀਤਾ ਲੋੜੀਐ ਕੰਮੁ ਸੁ ਹਰਿ ਪਹਿ ਆਖੀਐ ॥ ਕਾਰਜੁ ਦੇਇ ਸਵਾਰਿ ਸਤਿਗੁਰ ਸਚੁ ਸਾਖੀਐ (Raag Sri Rag M. 1, GGS 91)
   keethaa lorreeai kanm s har pehi aakheeai ||kaaraj dhaee savaar sathigur sach saakheeai |
   Whatever work you wish to accomplish-tell it to the Lord.
   He will resolve your affairs; the True Guru gives His Guarantee of Truth.
3. ਪੋਥੀ ਪਰਮੇਸਰ ਕਾ ਥਾਨੁ ॥ (Rag Sarang M. 5, GGS 1226)
   Pothhee paramaesar kaa thhaan ||
   This Holy Book is the home of the Transcendent Lord God.
4. ਗੁਰੁ ਪਰਮੇਸਰੁ ਏਕੋ ਜਾਣੁ ॥ (Raag Gond M. 5, GGS 864).
   gur paramaesar eaeko jaan ||
   Know that the Guru and the Transcendent Lord are One.
5. ਪ੍ਰਭ ਕੈ ਸਿਮਰਨਿ ਗਿਆਨੁ ਧਿਆਨੁ ਤਤੁ ਬੁਧਿ ॥ (Raag Gaurhee Sukhmanee, M. 5, GGS 262).
   prabh kai simaran giaan dhhiaan thath budhh ||
   In the remembrance of God are knowledge, meditation and the essence of wisdom.
6. ਹਰਿ ਸਿਮਰਨ ਮਹਿ ਆਪਿ ਨਿਰੰਕਾਰਾ ॥ (Raag Gaurhee Sukhmanee, M. 5, GGS 263).
   har simaran mehi aap nirankaaraa ||
   In the remembrance of the Lord, He Himself is Formless.
7. ਸਾਚੁ ਕਹੋਂ ਸੁਨ ਲੇਹੁ ਸਭੈ ਜਿਨ ਪ੍ਰੇਮ ਕੀਓ ਤਿਨ ਹੀ ਪ੍ਰਭ ਪਾਇਓ ॥੯॥੨੯॥ (Dasam Granth, page 42).
   Saach(u) kahon sun leh(u) sabhai jin prem kooo tin hoo Prabh paaio||9||29| |
   I speak Truth, all should turn their ears towards it: he, who is absorbed in True Love, he would realize the Lord. 9.29.
8. ਘਾਲਿ ਖਾਇ ਕਿਛੁ ਹਥਹੁ ਦੇਇ ॥ ਨਾਨਕ ਰਾਹੁ ਪਛਾਣਹਿ ਸੇਇ ॥੧॥(Raag Saran, M. 1, GGS 1245).
   ghaal khaae kishh hathhahu dhaee ||naanak raahu pashhaanehi saee ||1||
   One who works for what he eats, and gives some of what he has- O Nanak, he knows the Path. ||1||
9. ਕੂੜ ਨਿਖੁਟੇ ਨਾਨਕਾ ਓੜਕਿ ਸਚਿ ਰਹੀ ॥੨॥ (Raag Raamkalee M. 1, GGS 953).
   koorr nikhuttae naanakaa ourrak sach rehee ||2||
   Falsehood will come to an end, O Nanak, and Truth will prevail in the end. ||2|
10. ਮਿਠਤੁ ਨੀਵੀ ਨਾਨਕਾ ਗੁਣ ਚੰਗਿਆਈਆ ਤਤੁ ॥ ( Raag Aasaa, M. 1, GGS 470).
    mithath neevee naanakaa gun changiaaeeaa thath ||
    Sweetness and humility, O Nanak, are the essence of virtue and goodness.
11. ਨਾਨਕ ਫਿਕੈ ਬੋਲਿਐ ਤਨੁ ਮਨੁ ਫਿਕਾ ਹੋਇ ॥ ( Raag Aasaa, M. 1, GGS 473).
    naanak fikai boliai than man fikaa hoe ||
    O Nanak, speaking insipid words, the body and mind become insipid.
12. ਕਰਨ ਨ ਸੁਨੈ ਕਾਹੂ ਕੀ ਨਿੰਦਾ ॥ ਸਭ ਤੇ ਜਾਨੈ ਆਪਸ ਕਉ ਮੰਦਾ ॥(Gauri M. 5, GGS. 274-5).
    Karan N Sunai Kaahoo Kee Nindhaa ||Sabh Thae Jaanai Aapas Ko Mandhaa ||
    Whose ears do not listen to slander against anyone,Who deems himself to be the worst of all
13. ਕਬੀਰ ਕਾਮ ਪਰੇ ਹਰਿ ਸਿਮਰੀਐ ਐਸਾ ਸਿਮਰਹੁ ਨਿਤ ॥ (Salok: Bhagat Kabir, GGS 1373).
    kabeer kaam parae har simareeai aisaa simarahu nith ||
    Kabeer, you remember the Lord in meditation, only when the need arises. You should remember Him all the time.
14. ਪ੍ਰਭੁ ਮਿਲਿਓ ਸੁਖ ਬਾਲੇ ਭੋਲੇ ॥੧॥ ਰਹਾਉ ॥ (Raag Kaanrhaa, M. 5, GGS 1307).
    prabh miliou sukh baalae bholae ||1|| rehaao ||
    I have met God through innocent faith, and He has blessed me with peace. ||1||Pause||
15. ਨਾਨਕ ਸਿਮਰਨੁ ਪੂਰੈ ਭਾਗਿ ॥੬॥ (Raag Gaurhee Sukhmanee, M. 5, GGS 263).
    naanak simaran poorai bhaag ||6||
    O Nanak, this meditative remembrance comes only by perfect destiny. ||6||
16. ਜਿਨ ਹਰਿ ਜਪਿਆ ਸੇ ਹਰਿ ਹੋਏ ਹਰਿ ਮਿਲਿਆ ਕੇਲ ਕੇਲਾਲੀ ॥੩॥ ( Raag Dhanaasree, M. 4 GGS 667).
    jin har japiaa sae har hoeae har miliaa kael kaelaalee ||3||
    Those who meditate on the Lord, become the Lord; the playful, wondrous Lord meets them. ||3||
17. ਮਾਰੈ ਰਾਖੈ ਏਕੋ ਆਪਿ ॥ ਮਾਨੁਖ ਕੈ ਕਿਛੁ ਨਾਹੀ ਹਾਥਿ ॥(Raag Gaurhee Sukhmanee, M. 5, GGS 281).
    maarai raakhai eaeko aap ||maanukh kai kishh naahee haathh ||
    The One Lord Himself destroys and also preserves.
    Nothing at all is in the hands of mortal beings.
18. ਸਬਦੁ ਬੀਚਾਰਿ ਭਏ ਨਿਰੰਕਾਰੀ ॥ ਗੁਰਮਤਿ ਜਾਗੇ ਦੁਰਮਤਿ ਪਰਹਾਰੀ ॥ (Raag Raamkalee, M. 1, GGS 904).
    sabadh beechaar bheae nirankaaree || guramath jaagae dhuramath parehaaree ||
    Contemplating the Shabad, we become Nirankaari – we come to belong to the Formless Lord God. awakening to the Guru’s Teachings, evil-mindedness is taken away.
19. ਸਤਸੰਗਤਿ ਕੈਸੀ ਜਾਣੀਐ ॥ ਜਿਥੈ ਏਕੋ ਨਾਮੁ ਵਖਾਣੀਐ ॥(Raag Sriraag, M. 1, GGS 72).
    sathasangath kaisee jaaneeai ||jithhai eaeko naam vakhaaneeai ||
    How is the Society of the Saints to be known. There, the Name of the One Lord is chanted
20. ਪ੍ਰਭ ਮਿਲਣੈ ਕੀ ਏਹ ਨੀਸਾਣੀ ॥ ਮਨਿ ਇਕੋ ਸਚਾ ਹੁਕਮੁ ਪਛਾਣੀ ॥ (Raag Maajh, M. 5, GGS 106).
    prabh milanai kee eaeh neesaanee ||man eiko sachaa hukam pashhaanee ||
    This is the sign of union with God: in the mind, the Command of the True Lord is recognized.
21. ਜਿਨ੍ਹ੍ਹਾ ਨ ਵਿਸਰੈ ਨਾਮੁ ਸੇ ਕਿਨੇਹਿਆ ॥ ਭੇਦੁ ਨ ਜਾਣਹੁ ਮੂਲਿ ਸਾਂਈ ਜੇਹਿਆ ॥੧॥(Raag Aasaa, M. 5, GGS 397).
    jinhaa n visarai naam sae kinaehiaa ||bhaedh n jaanahu mool saanee jaehiaa ||1||
    What are they like – those who do not forget the Naam, the Name of the Lord? Know that there is absolutely no difference; they are exactly like the Lord. ||1||

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

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

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

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

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

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

ਤੇਰਾ ਏਕੁ ਨਾਮੁ ਤਾਰੇ ਸੰਸਾਰੁ ॥ ਮੈ ਏਹਾ ਆਸ ਏਹੋ ਆਧਾਰੁ ॥੧॥ ਰਹਾਉ (Sriraag, M. 1, GGS 24).
thaeraa eaek naam thaarae sansaar ||mai eaehaa aas eaeho aadhhaar ||1|| rehaao ||
Your Name alone, Lord, saves the world. This is my hope; this is my support. ||1||Pause||

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

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

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

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

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

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

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

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

ਚਾਰੇ ਵੇਦ ਹੋਏ ਸਚਿਆਰ ॥ਪੜਹਿ ਗੁਣਹਿ ਤਿਨ੍ਹ੍ਹ ਚਾਰ ਵੀਚਾਰ ॥ (Raag Asa M. 1, GGS. 470-8).
Chaarae Vaedh Hoeae Sachiaar ||Parrehi Gunehi Thinh Chaar Veechaar |I
The four Vedas, Holy books and Guru Granth Sahib each claim to be true.Reading and studying them, four doctrines are found.

ਭਾਉ ਭਗਤਿ ਕਰਿ ਨੀਚੁ ਸਦਾਏ ॥ਤਉ ਨਾਨਕ ਮੋਖੰਤਰੁ ਪਾਏ ॥੨॥
Bhaao Bhagath Kar Neech Sadhaaeae ||Tho Naanak Mokhanthar Paaeae ||2||
With loving devotional worship, abiding in humility,O Nanak, salvation is attained. ||2||

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

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

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

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

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

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

There is a promise in Gurbani worth trying:-

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Gurmat is grasped through – “Sikhi Sikhia Gur Vichaar, Nadri Karam Lagai Paar” ( M.1).

Kirpal Singh

Wellington, New Zealand