Let us ponder on the contents of the following Sabd and see if we have a choice or just to accept the message in blind faith:-

ਭਈ ਪਰਾਪਤਿ ਮਾਨੁਖ ਦੇਹੁਰੀਆ ॥ (Raag Asa M. 5, GGS. 12-6).
This human body has been given to you.

ਗੋਬਿੰਦ ਮਿਲਣ ਕੀ ਇਹ ਤੇਰੀ ਬਰੀਆ ॥
This is your chance to meet the Lord of the Universe.

ਅਵਰਿ ਕਾਜ ਤੇਰੈ ਕਿਤੈ ਨ ਕਾਮ ॥
Nothing else will work.

ਮਿਲੁ ਸਾਧਸੰਗਤਿ ਭਜੁ ਕੇਵਲ ਨਾਮ ॥੧॥
Join the Saadh Sangat, the Company of the Holy; vibrate and meditate on the Jewel of the Naam. ||1||

ਸਰੰਜਾਮਿ ਲਾਗੁ ਭਵਜਲ ਤਰਨ ਕੈ ॥
Make every effort to cross over this terrifying world-ocean.

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

ਜਪੁ ਤਪੁ ਸੰਜਮੁ ਧਰਮੁ ਨ ਕਮਾਇਆ ॥
I have not practiced meditation, self-discipline, self-restraint or righteous living.

ਸੇਵਾ ਸਾਧ ਨ ਜਾਨਿਆ ਹਰਿ ਰਾਇਆ ॥
I have not served the Holy; I have not acknowledged the Lord, my King.

ਕਹੁ ਨਾਨਕ ਹਮ ਨੀਚ ਕਰੰਮਾ ॥
Says Nanak, my actions are contemptible!

ਸਰਣਿ ਪਰੇ ਕੀ ਰਾਖਹੁ ਸਰਮਾ ॥੨॥੪॥
O Lord, I seek Your Sanctuary; please, preserve my honor! ||2||4||

I personally believe in Gurbani with blind faith and without any reservations and choices in the light of the following such promises in Gurbani:-

– ਬਿਰਥਾ ਕੋਇ ਨ ਜਾਇ ਜਿ ਆਵੈ ਤੁਧੁ ਆਹਿ ॥੯॥(Raag Raamkali M. 5, GGS. 962-3).
Those who come to You with love and faith are never turned away empty-handed. ||9||

– ਧੁਰਿ ਕਰਮਿ ਪਾਇਆ ਤੁਧੁ ਜਿਨ ਕਉ ਸਿ ਨਾਮਿ ਹਰਿ ਕੈ ਲਾਗੇ ॥ (Raag Raamkali M. 5, GGS. 917-13).
Those who have such pre-ordained destiny are attached to the Lord’s Name.

ਕਹੈ ਨਾਨਕੁ ਤਹ ਸੁਖੁ ਹੋਆ ਤਿਤੁ ਘਰਿ ਅਨਹਦ ਵਾਜੇ ॥੫॥
Says Nanak, they are at peace, and the unstruck sound current vibrates within their homes. ||5||

The scholarship exhibited by Sikh Gurus, Bhagats, Bhatts and Mahapurakhs (without any formal education clearly shows how ‘ਧੁਰਿ ਕਰਮਿ’ (Divine Nadr/mehr/Kirpa/Grace…) helps in attracting “Dhur Ki Bani’.

To comprehend the Mool Mantar in the beginning of Jap Ji Sahib of Guru Nanak Sahib, do we use our discerning intellect or accept it in blind faith? I think just in blind faith. When the Sikhi fundamentals require blind faith, this further implies to accept the role of Gurparsad (Gurparsad bharm ka naas) in obtaining Naam (divine Sojhee/Bud-bebik) as enjoyed by spiritual teachers of different faiths and religions around the World.

‘Prab ka simran sab te oocha’ – is a matter of blind faith and it works and produces results that cannot be explained by logical thinking of egoistic scholars as such who have not experienced the importance of Waheguru Naam Japna leading to Simran- ajapa jaap – Liv………

In Sukhmani Sahib in Ashpadi 1, Guru Arjan Dev Ji elaborates the importance of Simran of Waheguru and the good fortunes that outflow with this practice:-

According to Gurbani “Prab ka Simran” is the ‘shiromani act’ in (Sikhi) Sikhism:

‘ਪ੍ਰਭ ਕਾ ਸਿਮਰਨੁ ਸਭ ਤੇ ਊਚਾ ॥ (Raag Gauree M.5, GGS 263).
Waheguru simran is the highest divine practice

It is Shiromani because Simran gives promise of salvation (God-realisation):

ਪ੍ਰਭ ਕੈ ਸਿਮਰਨਿ ਉਧਰੇ ਮੂਚਾ ॥
Waheguru simran brings salvation in life

What is Simran?

Gurbani sums up Simran as:

ਅੰਤਰਿ ਗੁਰੁ ਆਰਾਧਣਾ ਜਿਹਵਾ ਜਪਿ ਗੁਰ ਨਾਉ ॥ (Raag Goojree M. 5, GGS 517).
Deep within yourself, worship the Guru in adoration, and with your tongue, chant the Guru’s Name.

ਨੇਤ੍ਰੀ ਸਤਿਗੁਰੁ ਪੇਖਣਾ ਸ੍ਰਵਣੀ ਸੁਨਣਾ ਗੁਰ ਨਾਉ ॥
Let your eyes behold the True Guru, and let your ears hear the Guru’s Name.

ਸਤਿਗੁਰ ਸੇਤੀ ਰਤਿਆ ਦਰਗਹ ਪਾਈਐ ਠਾਉ ॥
Attuned to the True Guru, you shall receive a place of honor in the Court of the Lord.

However, there is a condition imposed on Simran, which is as follows. Gift of Simran comes with nadr and kirpa of Waheguru only:

ਕਹੁ ਨਾਨਕ ਕਿਰਪਾ ਕਰੇ ਜਿਸ ਨੋ ਏਹ ਵਥੁ ਦੇਇ ॥
Says Nanak, this treasure is bestowed on those who are blessed with His Mercy.

And the result of Simran amounts to:

ਜਗ ਮਹਿ ਉਤਮ ਕਾਢੀਅਹਿ ਵਿਰਲੇ ਕੇਈ ਕੇਇ ॥੧॥
In the midst of the world, they are known as the most pious – they are rare indeed. ||1||

How does ‘Prab Ka Simran’ operates?

According to Gurbani it takes away every undesirable thing from the person who does Simran of Waheguru and replaces with Naam.

ਪ੍ਰਭ ਕੈ ਸਿਮਰਨਿ ਮਨ ਕੀ ਮਲੁ ਜਾਇ ॥ ਅੰਮ੍ਰਿਤ ਨਾਮੁ ਰਿਦ ਮਾਹਿ ਸਮਾਇ ॥ (Raag Gauhree M. 5. GGS 263).

There are numerous attributes of ‘Waheguru Simran’ in Sukhmani Sahib:-

‘Prab ke simran andin jage, -bhu na biape, -dukh na santape, -ridh sidh nau nidh, -gian dhian tat budh, -binse dhooja, -suphal falah, -trisna booje, -sab kich sooje’, -puran aasa, -karaj poore,- kabhu na choore,- etc leading to ‘har simran meh aap nirankra”.

However, Simran is also controlled by Waheguru and gives on His discretion (‘kar kirpa jis aap bujhaiaaha, nanak gurmukh har simran tin payeaia’).

Gurbani promises that on meeting with Nirankar (Waheguru) all the treasures are opened up, such as of: gian, dhian, tat, budh, naunidh, jap, tap, puja; and one finds achieving salvation and becoming a sidh, jatee, dhanwant, patwant, datta, jiwan mukat, pradan purakh, sukhvasi, abhinashi, parupkari, atam-jeeta, nirmal-reeta, self sufficient and in sehj, anhad and bisram, etc. etc and much more……..to claim as a “VADBHAGI” – ‘ਨਾਨਕ ਸਿਮਰਨੁ ਪੂਰੈ ਭਾਗਿ ॥੬॥ (Raag Gauhree M.5, GGS 263).

According to Gurbani, through Simran of Waheguru one attains state of Naam, which in turn opens up all the treasures of good fortunes of full of awareness and one goes in to ecstasy/bliss to cross the Turya Padd of Maya to get in to Chautha Padd followed by experiencing of opening of Dassam Dawar to enable to finally merge with Waheguru (i.e. God-realization):-

ਬੂਝੈ ਬੂਝਨਹਾਰੁ ਬਿਬੇਕ ॥ (Raag Gauri M. 5, GGS. 285-12).
This is understood only by one of discerning understanding (ironically by blind faith)..

ਨਾਰਾਇਨ ਮਿਲੇ ਨਾਨਕ ਏਕ ॥੨॥
Meeting with the Lord, O Nanak, he becomes one with Him. ||2||

Kirpal Singh
Wellington, New Zealand
kirpal2singh@yahoo.com

In Sikhi ” Virle” word is used to quantify the enlightened persons such as: Sadh, Sants and Gurmukh ….). The important ingredients of such enlightened persons include their engrossment in Guru/Satguru/Naam.

ਅੰਤਰਿ ਗੁਰੁ ਆਰਾਧਣਾ ਜਿਹਵਾ ਜਪਿ ਗੁਰ ਨਾਉ ॥
Deep within yourself, worship the Guru in adoration, and with your tongue, chant the Guru’s Name.

ਨੇਤ੍ਰੀ ਸਤਿਗੁਰੁ ਪੇਖਣਾ ਸ੍ਰਵਣੀ ਸੁਨਣਾ ਗੁਰ ਨਾਉ ॥(Raag Goojree M. 5, GGS. 517).
Let your eyes behold the True Guru, and let your ears hear the Guru’s Name.

ਸਤਿਗੁਰ ਸੇਤੀ ਰਤਿਆ ਦਰਗਹ ਪਾਈਐ ਠਾਉ ॥
Attuned to the True Guru, you shall receive a place of honor in the Court of the Lord.

ਕਹੁ ਨਾਨਕ ਕਿਰਪਾ ਕਰੇ ਜਿਸ ਨੋ ਏਹ ਵਥੁ ਦੇਇ ॥
Says Nanak, this treasure is bestowed on those who are blessed with His Mercy.

ਜਗ ਮਹਿ ਉਤਮ ਕਾਢੀਅਹਿ ਵਿਰਲੇ ਕੇਈ ਕੇਇ ॥੧॥
In the midst of the world, they are known as the most pious – they are rare indeed. ||1||

The attainment of such an exalted state comes with grace/kirpa/nadr of Waheguru:-

ਪ੍ਰਭ ਕੀ ਦ੍ਰਿਸਟਿ ਮਹਾ ਸੁਖੁ ਹੋਇ ॥ ਹਰਿ ਰਸੁ ਪਾਵੈ ਬਿਰਲਾ ਕੋਇ ॥ (Raag Gauhree M. 5, GGS. 289-13).
By God’s Gracious Glance, there is great peace. Rare are those who obtain the juice of the Lord’s essence.

Guru Nanak Sahib qualifies such persons as those who are bereft of duality and trust only on Waheguru as a boat to swim across the World:-

ਖਸਮੁ ਛੋਡਿ ਦੂਜੈ ਲਗੇ ਡੁਬੇ ਸੇ ਵਣਜਾਰਿਆ ॥ (Raag Aasaa M. 1, GGS. 470-11).
Those dealers who abandon their Lord and Master and attach themselves to another, are drowned.

ਸਤਿਗੁਰੂ ਹੈ ਬੋਹਿਥਾ ਵਿਰਲੈ ਕਿਨੈ ਵੀਚਾਰਿਆ ॥
The True Guru is the boat, but few are those who realize this.

Guru Nanak Deb Ji and Amar Das Ji describe the spiritual strength of such enlightened souls on the spiritual wisdom from their deep understanding of the Gurbani:-

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

– ਗਿਆਨੁ ਧਿਆਨੁ ਗੁਰ ਸਬਦੁ ਹੈ ਮੀਠਾ ॥ ਗੁਰ ਕਿਰਪਾ ਤੇ ਕਿਨੈ ਵਿਰਲੈ ਚਖਿ ਡੀਠਾ ॥੨॥ (Raag Gaurhee Guaarayree, M. 3, GGS. 162).
Spiritual wisdom and meditation come to those unto whom the Word of the Guru’s Sabd is sweet. By Guru’s Grace, a few have tasted, and seen it. ||2||

ਗੁਰਮਤਿ ਪਾਈ ਵਡੀ ਵਡਿਆਈ ਸਚੈ ਸਬਦਿ ਰਸੁ ਪੀਜੈ ॥ (Raag Vadhans M. 3, GGS.568-13).
Under Guru’s Instruction, he is blessed with glorious greatness; he drinks in the essence of the True Word of the Shabad.

ਨਾਨਕ ਹਰਿ ਕੀ ਭਗਤਿ ਨਿਰਾਲੀ ਗੁਰਮੁਖਿ ਵਿਰਲੈ ਕੀਜੈ ॥੧॥
O Nanak, devotional worship of the Lord is wonderful, but only a few Gurmukhs perform it. ||1||

Guru Arjan Dev Ji highlights the importance of ‘Naam Daan’ (Divine Name: Waheguru) in our daily Ardas more than anything else. Remembrance of name of Waheguru leads to Naam. It is so simple but it is understood through divine blessings (Sohjee):-

ਨਾਨਕ ਨਾਮੁ ਨਿਰੰਜਨੁ ਗਾਈਐ ਪਾਈਐ ਸਰਬ ਨਿਧਾਨਾ ॥ (Raag Dhanaasree M. 5, GGS. 676-5).
O Nanak, singing the Naam, the Name of the Immaculate Lord, all treasures are obtained.

ਕਰਿ ਕਿਰਪਾ ਜਿਸੁ ਦੇਇ ਸੁਆਮੀ ਬਿਰਲੇ ਕਾਹੂ ਜਾਨਾ ॥੩॥੩॥੨੧॥
Only that rare person, whom the Lord and Master blesses with His Grace, comes to know this. ||3||3||21||

What is that treasure (ਸਰਬ ਨਿਧਾਨਾ), which is regarded as the most precious in Sikhi that is only accessible to some rare persons (virle)? The answer is Naam ( ਨਾਮੁ ਨਿਧਾਨੁ) as give in the following Tuk:-

ਸਰਬ ਨਿਧਾਨ ਮਹਿ ਹਰਿ ਨਾਮੁ ਨਿਧਾਨੁ ॥ ਜਪਿ ਨਾਨਕ ਦਰਗਹਿ ਪਰਵਾਨੁ ॥੨॥(Raag Gauri M. 5, GGS. 288-8).
Of all treasures, the Lord’s Name is the supreme treasure. Chant it, O Nanak, and be accepted in the Court of the Lord. ||2|

Name of Waheguru is a mystical/magical Word that leads to Naam:-

– ਸਤਿਗੁਰੁ ਸਹਜੈ ਦਾ ਖੇਤੁ ਹੈ ਜਿਸ ਨੋ ਲਾਏ ਭਾਉ ॥ (Raag Raamkali M. 3, GGS. 947-2).
Sathigur Sehajai Dhaa Khaeth Hai Jis No Laaeae Bhaao ||
The True Guru/Waheguru is the field of intuitive wisdom. One who is inspired to love Guru/Waheguru gets It.

– ਨਾਉ ਬੀਜੇ ਨਾਉ ਉਗਵੈ ਨਾਮੇ ਰਹੈ ਸਮਾਇ ॥ (Raag Sorath M. 5, 609-1).
When one is blessed to plant the seed of the Name of Waheguru, in due course of time the Name Waheguru sprouts up, and one remains absorbed in the Naam.

ਸਚੁ ਸਦਾ ਹੈ ਨਿਰਮਲਾ ਭਾਈ ਨਿਰਮਲ ਸਾਚੇ ਸੋਇ ॥
The Truth is forever pure, O Siblings of Destiny; those who are true are pure.

ਨਦਰਿ ਕਰੇ ਜਿਸੁ ਆਪਣੀ ਭਾਈ ਤਿਸੁ ਪਰਾਪਤਿ ਹੋਇ ॥
When the Lord bestows His Glance of Grace, O Siblings of Destiny, then one obtains Him.

ਕੋਟਿ ਮਧੇ ਜਨੁ ਪਾਈਐ ਭਾਈ ਵਿਰਲਾ ਕੋਈ ਕੋਇ ॥
Among millions, O Siblings of Destiny, hardly one humble servant of the Lord is found.

ਨਾਨਕ ਰਤਾ ਸਚਿ ਨਾਮਿ ਭਾਈ ਸੁਣਿ ਮਨੁ ਤਨੁ ਨਿਰਮਲੁ ਹੋਇ ॥੪॥੨॥
Nanak is imbued with the True Name, O Siblings of Destiny; hearing it, the mind and body become immaculately pure. ||4||2||

– ਹਰਿ ਆਪੇ ਆਪੁ ਉਪਾਇਦਾ ਹਰਿ ਆਪੇ ਦੇਵੈ ਲੇਇ ॥ (Sri Raag M. 4, GGS. 82-8).
The Lord Himself creates, He Himself gives and takes away.

ਹਰਿ ਆਪੇ ਭਰਮਿ ਭੁਲਾਇਦਾ ਹਰਿ ਆਪੇ ਹੀ ਮਤਿ ਦੇਇ ॥
The Lord Himself leads us astray in doubt; the Lord Himself imparts understanding.

ਗੁਰਮੁਖਾ ਮਨਿ ਪਰਗਾਸੁ ਹੈ ਸੇ ਵਿਰਲੇ ਕੇਈ ਕੇਇ ॥
The minds of the Gurmukhs are illuminated and enlightened; they are so very rare.

ਹਉ ਬਲਿਹਾਰੀ ਤਿਨ ਕਉ ਜਿਨ ਹਰਿ ਪਾਇਆ ਗੁਰਮਤੇ ॥
I am a sacrifice to those who find the Lord, through the Guru’s Teachings.

ਜਨ ਨਾਨਕਿ ਕਮਲੁ ਪਰਗਾਸਿਆ ਮਨਿ ਹਰਿ ਹਰਿ ਵੁਠੜਾ ਹੇ ॥੪॥
Servant Nanak’s heart-lotus has blossomed forth, and the Lord, Har, Har, has come to dwell in the mind. ||4||

– ਕਰਣ ਪਲਾਹ ਕਰਹਿ ਸਿਵ ਦੇਵ ॥ ਤਿਲੁ ਨਹੀ ਬੂਝਹਿ ਅਲਖ ਅਭੇਵ ॥ (Raag Gond M. 5, GGS. 867-10).
Shiva and the gods lament and moan, But they do not understand even a tiny bit of the unseen and unknown Lord.

ਪ੍ਰੇਮ ਭਗਤਿ ਜਿਸੁ ਆਪੇ ਦੇਇ ॥ ਜਗ ਮਹਿ ਵਿਰਲੇ ਕੇਈ ਕੇਇ ॥੩॥
One whom the Lord Himself blesses with loving devotional worship, Is very rare in this world. ||3||

Kirpal Singh
Wellington, New Zealand
kirpal2singh@yahoo.com

Gurmat Naam is Shiromani in Sikhi (Nanak ke ghar kewal Naam). As a result all the Sikh Gurus and Bhagats glorified Naam and were engrossed in Naam in their respective lives. I give here under a brief account of intimate narration and glory of Naam in Gurbani.

Guru Arjan Dev Ji desires only Naam to seek satisfaction in his life:-

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

According to Guru Nanak Sahib, Naam brings the highest divine solace and life-line attainable in Sikhi; and traces contemplation on Gurmat as the source of Naam:-

-ਨਾਨਕ ਨਾਵੈ ਹੀ ਤੇ ਸੁਖੁ ਪਾਇਆ ਗੁਰਮਤੀ ਉਰਿ ਧਾਰ ॥੨੨॥ (Raag Malar M. 1, GGS. 1288-12).
O Nanak, through the Name, peace is obtained, by enshrining the Guru’s Teachings within the heart. ||22||

– ਆਖਾ ਜੀਵਾ ਵਿਸਰੈ ਮਰਿ ਜਾਉ ॥ ਆਖਣਿ ਅਉਖਾ ਸਾਚਾ ਨਾਉ ॥ (Raag Asa M. 1, GGS. 349-6).
Chanting the Name, I live; forgetting it, I die. It is so difficult to chant the True Name.

ਸਾਚੇ ਨਾਮ ਕੀ ਲਾਗੈ ਭੂਖ ॥ ਤਿਤੁ ਭੂਖੈ ਖਾਇ ਚਲੀਅਹਿ ਦੂਖ ॥੧॥
If someone feels hunger for the True Name. Then that hunger shall consume his pains. ||1||

– ਰਾਮ ਨਾਮੁ ਜਪਿ ਅੰਤਰਿ ਪੂਜਾ ॥ ਗੁਰ ਸਬਦੁ ਵੀਚਾਰਿ ਅਵਰੁ ਨਹੀ ਦੂਜਾ ॥੧॥ (Raag Parbhati M. 1, GGS. 1345-3).
Chant the Lord’s Name and worship Him deep within your being. Contemplate the Word of the Guru’s Shabad and no other. ||1||

Guru Amar Das Ji reminds us of remembering of Naam as the highest possession in life, which helps us to ferry across the world occean:-

ਗੁਰਮੁਖਿ ਮਨ ਮੇਰੇ ਨਾਮੁ ਸਮਾਲਿ ॥ ਸਦਾ ਨਿਬਹੈ ਚਲੈ ਤੇਰੈ ਨਾਲਿ ॥ ਰਹਾਉ ॥ (Raag Vadhans M. 3, GGS. 560-1).
As Gurmukh, O my mind, remember the Naam, the Name of the Lord. It shall stand by you always, and go with you. ||Pause||

Guru Ram Das Ji enhances the importance of Naam Japna for one’s salvation:-

ਜਪਿ ਮਨ ਸਤਿ ਨਾਮੁ ਸਦਾ ਸਤਿ ਨਾਮੁ ॥ (Raag Dhanaasree M.4, GGS. 670-1).
Chant, O my mind, the True Name, Sat Naam, the True Name.

ਹਲਤਿ ਪਲਤਿ ਮੁਖ ਊਜਲ ਹੋਈ ਹੈ ਨਿਤ ਧਿਆਈਐ ਹਰਿ ਪੁਰਖੁ ਨਿਰੰਜਨਾ ॥ ਰਹਾਉ ॥
In this world, and in the world beyond, your face shall be radiant, by meditating continually on the immaculate Lord God. ||Pause||

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

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

– ਨਾਮੁ ਰਤਨੁ ਹਰਿ ਨਾਮੁ ਜਪਾਹਾ ॥ ਹਰਿ ਗੁਣ ਗਾਇ ਸਦਾ ਲੈ ਲਾਹਾ ॥ (Raag Jaitsiri M. 4, GGS. 699-6).
The Name is a jewel – chant the Lord’s Name. Sing the Glorious Praises of the Lord, and forever earn this profit.

Guru Arjan Dev Ji in Sukhmani Sahib emphasizes the importance and need for Naam Japna as a spiritual possession and goes on in favor of renouncing everything else:-

– ਕਾਹੇ ਸੋਚ ਕਰਹਿ ਰੇ ਪ੍ਰਾਣੀ ॥ ਜਪਿ ਨਾਨਕ ਪ੍ਰਭ ਅਲਖ ਵਿਡਾਣੀ ॥੫॥ (Raag Gauri M. 5, GGS. 286-2).
So why are you so anxious, O mortal? Meditate, O Nanak, on God, the invisible, the wonderful! ||5||

– ਸਾਜਨ ਸੰਤ ਕਰਹੁ ਇਹੁ ਕਾਮੁ ॥ ਆਨ ਤਿਆਗਿ ਜਪਹੁ ਹਰਿ ਨਾਮੁ ॥ (Raag Gauri M. 5, GGS. 290-3).
O friends, O Saints, make this your work. Renounce everything else, and chant the Name of the Lord.

Guru Arjan Dev Ji further enlightens us by pouring out his own intimate experience in the attainment of spiritual path through Naam Japna:-

ਪੂਰਾ ਪ੍ਰਭੁ ਆਰਾਧਿਆ ਪੂਰਾ ਜਾ ਕਾ ਨਾਉ ॥ ਨਾਨਕ ਪੂਰਾ ਪਾਇਆ ਪੂਰੇ ਕੇ ਗੁਨ ਗਾਉ ॥੧॥ (Raag Gauri M. 5, GGS. 295-2).
I worship and adore the Perfect Lord God. Perfect is His Name. O Nanak, I have obtained the Perfect One; I sing the Glorious Praises of the Perfect Lord. ||1||

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

Bhagat Kabir Ji is glorifying with full support in favor of Naam Jaap of one Waheguru only without any sense of any duality:-

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

Guru Teg Bahadur Ji traces his own spiritual path through Naam Japna in acquiring Divine Vision of a fulfilling life:-

ਰਾਮ ਨਾਮੁ ਉਰ ਮੈ ਗਹਿਓ ਜਾ ਕੈ ਸਮ ਨਹੀ ਕੋਇ ॥ (Salok Guru Teg Bahadur, GGS. 1429-10).
I have enshrined the Lord’s Name within my heart; there is nothing equal to it.

ਜਿਹ ਸਿਮਰਤ ਸੰਕਟ ਮਿਟੈ ਦਰਸੁ ਤੁਹਾਰੋ ਹੋਇ ॥੫੭॥੧॥
Meditating in remembrance on it, my troubles are taken away; I have received the Blessed Vision of Your Darshan. ||57||1||

Kirpal Singh
Wellington, New Zealand
kirpal2singh@yahoo.com

Nothing can replace daily NIT-NEM (reading, reciting, understanding, contemplating on full Banis. However, there are some verses handy for daily reading to stay in touch with Guru’s advice (Gurmat). The Members can, however, expand the list as they wish so. I am sharing this exercise with you as I have personally enjoyed it a lot. Some such verses can kindle a deep desire to turn to the Guru Granth Sahib and bring solace eventually:-

Some DOs in Gurbani:-

-ਜਪਹੁ ਤ ਏਕੋ ਨਾਮਾ ॥ ਅਵਰਿ ਨਿਰਾਫਲ ਕਾਮਾ ॥੧॥ ਰਹਾਉ ॥ (Raag Suhi M. 1, GGS. 728-5).
Chant the Name of the One Lord. All other actions are fruitless. ||1||Pause||

-ਏਕੋ ਜਪਿ ਏਕੋ ਸਾਲਾਹਿ ॥ ਏਕੁ ਸਿਮਰਿ ਏਕੋ ਮਨ ਆਹਿ ॥ (Raag Gauri M. 5, GGS. 289-5).
Meditate on the One, and worship the One. Remember the One, and yearn for the One in your mind.

ਏਕਸ ਕੇ ਗੁਨ ਗਾਉ ਅਨੰਤ ॥ ਮਨਿ ਤਨਿ ਜਾਪਿ ਏਕ ਭਗਵੰਤ ॥
Sing the endless Glorious Praises of the One. With mind and body, meditate on the One Lord God.

-ਸਤਿਗੁਰੂ ਕਾ ਉਪਦੇਸੁ ਸੁਣਿ ਤੂ ਹੋਵੈ ਤੇਰੈ ਨਾਲੇ ॥ ਕਹੈ ਨਾਨਕੁ ਮਨ ਪਿਆਰੇ ਤੂ ਸਦਾ ਸਚੁ ਸਮਾਲੇ ॥੧੧॥ (Raag Raamkali M. 3, GGS. 918-11).
Listen to the Teachings of the True Guru – these shall go along with you. Says Nanak, O beloved mind, contemplate the True Lord forever. ||11||

-ਹਰਿ ਕੀ ਭਗਤਿ ਕਰਹੁ ਮਨੁ ਲਾਇ ॥ ਮਨਿ ਬੰਛਤ ਨਾਨਕ ਫਲ ਪਾਇ ॥੪॥ (Raag Gauri M. 5, GGS. 288-14).
Worship the Lord with whole-hearted devotion. O Nanak, you shall obtain the fruits of your mind’s desire. ||4||

-ਗੁਰ ਕੀ ਮਤਿ ਤੂੰ ਲੇਹਿ ਇਆਨੇ ॥ ਭਗਤਿ ਬਿਨਾ ਬਹੁ ਡੂਬੇ ਸਿਆਨੇ ॥ (Raag Gauri M. 5, GGS. 288-18).|
Take the Guru’s advice, you ignorant fool; Without devotion, even the clever have drowned.

-ਕੀਤਾ ਲੋੜੀਐ ਕੰਮੁ ਸੁ ਹਰਿ ਪਹਿ ਆਖੀਐ ॥ ਕਾਰਜੁ ਦੇਇ ਸਵਾਰਿ ਸਤਿਗੁਰ ਸਚੁ ਸਾਖੀਐ ॥ (Raag Sri Rag M. 1, GGS 91)
Whatever work you wish to accomplish-tell it to the Lord He will resolve your affairs; the True Guru gives His Guarantee of Truth.

-ਆਠ ਪਹਰ ਪ੍ਰਭ ਪੇਖਹੁ ਨੇਰਾ ॥ ਮਿਟੈ ਅਗਿਆਨੁ ਬਿਨਸੈ ਅੰਧੇਰਾ ॥ (Raag Gauri M. GGS. 293)
Behold God near at hand, twenty-four hours a day. Ignorance shall depart, and darkness shall be dispelled.

-ਕਬੀਰ ਕਾਮ ਪਰੇ ਹਰਿ ਸਿਮਰੀਐ ਐਸਾ ਸਿਮਰਹੁ ਨਿਤ ॥ (Salok: Bhagat Kabir, GGS 1373).
Kabeer, you remember the Lord in meditation, only when the need arises. You should remember Him all the time.

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

-ਏ ਮਨ ਮੇਰੇ ਸਦਾ ਰੰਗਿ ਰਾਤੇ ਸਦਾ ਹਰਿ ਕੇ ਗੁਣ ਗਾਉ ॥ ਹਰਿ ਨਿਰਮਲੁ ਸਦਾ ਸੁਖਦਾਤਾ ਮਨਿ ਚਿੰਦਿਆ ਫਲੁ ਪਾਉ ॥੩॥ (Raag Vaddans M. 3, GGS. 565-11).
O my mind, be imbued forever with the Lord’s Love, and sing forever the Glorious Praises of the Lord. The Immaculate Lord is forever the Giver of peace; from Him, one receives the fruits of his heart’s desires. ||3||

-ਆਪਿ ਦ੍ਰਿੜੈ ਅਵਰਹ ਨਾਮੁ ਜਪਾਵੈ ॥ ਨਾਨਕ ਓਹੁ ਬੈਸਨੋ ਪਰਮ ਗਤਿ ਪਾਵੈ ॥੨॥ (Raag Gauri M. 5, GGS. 274-9).
He holds fast to the Naam, and inspires others to chant it. O Nanak, such a Vaishnaav obtains the supreme status. ||2||

-ਭਜਹੁ ਗਦ਼ਬਿੰਦ ਭੂਲਿ ਮਤ ਜਾਹੁ ॥ ਮਾਨਸ ਜਨਮ ਕਾ ਏਹੀ ਲਾਹੁ ॥੧॥ ਰਹਾਉ ॥ (Raag Bhaira-o Bhagat Kabir, GGS. 1159-8).
Vibrate, and meditate on the Lord of the Universe, and never forget Him.

-ਕਰ ਹਰਿ ਕਰਮ ਸ੍ਰਵਨਿ ਹਰਿ ਕਥਾ ॥ ਹਰਿ ਦਰਗਹ ਨਾਨਕ ਊਜਲ ਮਥਾ ॥੨॥ (Raag Gauri M. 5, GGS. 281-8).
So do the Lord’s Work, and listen to the Lord’s Sermon. In the Lord’s Court, O Nanak, your face shall be radiant. ||2||

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

Some DO-NOTs in Gurbani:-

-ਦੁਬਿਧਾ ਨ ਪੜਉ ਹਰਿ ਬਿਨੁ ਹੋਰੁ ਨ ਪੂਜਉ ਮੜੈ ਮਸਾਣਿ ਨ ਜਾਈ ॥ (Raag Sorath M. 1, GGS. 638-8).
Do not be torn by duality, do not worship any other than the Lord; do not visit tombs or crematoriums.

ਤ੍ਰਿਸਨਾ ਰਾਚਿ ਨ ਪਰ ਘਰਿ ਜਾਵਾ ਤ੍ਰਿਸਨਾ ਨਾਮਿ ਬੁਝਾਈ ॥
Do not enter the houses of strangers, engrossed in desire. The Naam, the Name of the Lord, satisfies desires.

-ਹਰਿ ਬਿਨੁ ਅਵਰੁ ਨ ਦੇਖਹੁ ਕੋਈ ਨਦਰੀ ਹਰਿ ਨਿਹਾਲਿਆ ॥ (Raag Raamkali M.1, GS. 922-5).
Donot look upon any other than the Lord; the Lord alone is worthy of beholding.

-ਸਾਕਤ ਸੰਗੁ ਨ ਕੀਜਈ ਪਿਆਰੇ ਜੇ ਕਾ ਪਾਰਿ ਵਸਾਇ ॥ (Raag Sorath M. 5, GGS. 641-6).
As far as possible, do not associate with the faithless cynics, O Beloved.

-ਸਾਕਤ ਸੰਗੁ ਨ ਕੀਜੀਐ ਜਾ ਤੇ ਹੋਇ ਬਿਨਾਹੁ ॥੯੩॥ (Salok Bhagat Kabir, GGS. 1368-8).
Do not associate with the faithless cynics; they would bring you to ruin. ||93||

-ਸਾਧੋ ਮਨ ਕਾ ਮਾਨੁ ਤਿਆਗਉ ॥ ਕਾਮੁ ਕ੍ਰੋਧੁ ਸੰਗਤਿ ਦੁਰਜਨ ਕੀ ਤਾ ਤੇ ਅਹਿਨਿਸਿ ਭਾਗਉ ॥੧॥ ਰਹਾਉ ॥ (Raag Gauri M. 9, GGS. 219-1).
Holy Saadhus: forsake the pride of your mind. Sexual desire, anger and the company of evil people – run away from them, day and night. ||1||Pause||

-ਸਾਥਿ ਤੇਰੈ ਚਲੈ ਨਾਹੀ ਤਿਸੁ ਨਾਲਿ ਕਿਉ ਚਿਤੁ ਲਾਈਐ ॥ ਐਸਾ ਕੰਮੁ ਮੂਲੇ ਨ ਕੀਚੈ ਜਿਤੁ ਅੰਤਿ ਪਛੋਤਾਈਐ ॥ (Raag Raamkali M. 3, GGS. 918-10).
They shall not go along with you, so why do you focus your attention on them? Don’t do anything that you will regret in the end.

-ਤੁਮਹਿ ਛਾਡਿ ਕੋਈ ਅਵਰ ਨ ਧ੍ਯਾਊ ॥ ਜੋ ਬਰ ਚਾਹੌ ਸੁ ਤੁਮ ਤੇ ਪਾਊ ॥ (Dasam Granth- Guru Gobind Singh; Choupai Chritr 404-380/1)
I may remember none else except Thee. And obtain all the required boons from Thee

ਪਾਂਇ ਗਹੇ ਜਬ ਤੇ ਤੁਮਰੇ ਤਬ ਤੇ ਕੋਊ ਆਂਖ ਤਰੇ ਨਹੀ ਆਨਯੋ ॥ (Dasam Granth – Guru Gobind Singh; 24 Avtar Ram, 683/1).
O God ! the day when I caught hold of your feet, I do not bring anyone else under my sight

ਰਾਮ ਰਹੀਮ ਪੁਰਾਨ ਕੁਰਾਨ ਅਨੇਕ ਕਹੈਂ ਮਤ ਏਕ ਨ ਮਾਨਯੋ ॥
None other is liked by me now the Puranas and the Quran try to know Thee by the names of Ram and Rahim and talk about you through several stories,

ਸਿੰਮ੍ਰਿਤਿ ਸਾਸਤ੍ਰ ਬੇਦ ਸਭੈ ਬਹੁ ਭੇਦ ਕਹੈ ਹਮ ਏਕ ਨ ਜਾਨਯੋ II
The Simritis, Shastras and Vedas describe several mysteries of yours, but I do not agree with any of them.

ਸ੍ਰੀ ਅਸਿਪਾਨ ਕ੍ਰਿਪਾ ਤੁਮਰੀ ਕਰਿ ਮੈ ਨ ਕਹਯੋ ਸਭ ਤੋਹਿ ਬਖਾਨਯੋ ॥੮੬੩॥
O sword-wielder God! This all has been described by Thy Grace, what power can I have to write all this?.863.

Guru Nanak Dev Ji, Guru Arjan Dev Ji and Guru Gobind Singh Ji sum up both DOs and DO-NOTs in the following verses:-

-ਸਿਖ ਮਤਿ ਸਭ ਬੁਧਿ ਤੁਮ੍ਹ੍ਹਾਰੀ ਮੰਦਿਰ ਛਾਵਾ ਤੇਰੇ ॥ ਤੁਝ ਬਿਨੁ ਅਵਰੁ ਨ ਜਾਣਾ ਮੇਰੇ ਸਾਹਿਬਾ ਗੁਣ ਗਾਵਾ ਨਿਤ ਤੇਰੇ ॥੩॥ (Raag Bilaaval M. 1, GGS. 795-13).
All teachings, instructions and understandings are Yours; the mansions and sanctuaries are Yours as well.
Without You, I know no other, O my Lord and Master; I continually sing Your Glorious Praises. ||3||

-ਸੰਤ ਸਰਨਿ ਜੋ ਜਨੁ ਪਰੈ ਸੋ ਜਨੁ ਉਧਰਨਹਾਰ ॥ ਸੰਤ ਕੀ ਨਿੰਦਾ ਨਾਨਕਾ ਬਹੁਰਿ ਬਹੁਰਿ ਅਵਤਾਰ ॥੧॥ (Raag Gauri M. 5,. GGS. 279-13).
One who seeks the Sanctuary of the Saints shall be saved. One who slanders the Saints, O Nanak, shall be reincarnated over and over again. ||1||

-ਤੀਰਥ ਕੋਟ ਕੀਏ ਇਸਨਾਨ ਦੀਏ ਬਹੁ ਦਾਨ ਮਹਾ ਬ੍ਰਤ ਧਾਰੇ ॥ ਦੇਸ ਫਿਰਿਓ ਕਰ ਭੇਸ ਤਪੋਧਨ ਕੇਸ ਧਰੇ ਨ ਮਿਲੇ ਹਰਿ ਪਿਆਰੇ ॥(Dasam Granth, 252/1)
Having taken bath at millions of pilgrim-stations, having given many gifts in charity and giving observed important fasts.
Having wandered in the garb of an ascetic in many countries and having worn matted hair, the beloved Lord could not be realized.

ਆਸਨ ਕੋਟਿ ਕਰੇ ਅਸਟਾਂਗ ਧਰੇ ਬਹੁ ਨਿਆਸ ਕਰੇ ਮੁਖ ਕਾਰੇ ॥ ਦੀਨ ਦਇਆਲ ਅਕਾਲ ਭਜੇ ਬਿਨੁ ਅੰਤ ਕੋ ਅੰਤ ਕੇ ਧਾਮ ਸਿਧਾਰੇ ॥੧੦॥੨੫੨
Adopting millions of postures and observing the eight steps of Yoga, touching the limbs while reciting the mantras and blackening the face. But without the remembrance of the Non-temporal and Merciful Lord of the lowly, one will ultimately go to the abode of Yama.

Kirpal Singh
Wellington, New Zealand
kirpal2singh@yahoo.com

Sants (Saints) are not produced in an academy/institution but are designed and come into being by the grace/nadr of Waheguru/God. According to Gurbani, Saints have been around all the time in all the ages from yug to yug. In Gurbani, Sant (Saints), Sadh, Bhagat, Jan, Gurmukh are synonymous terms. The common thread in them being – connectivity with Waheguru/God. Sants are always in blissful (Anand) state being in union with Waheguru and they help others to walk on the Divine Spiritual Path by virtue of their dynamic personalities and teachings.

Guru Ram Das Ji and Guru Arjan Dev Ji give the synthesis of a Sant primarily based on receiving of Gurparsad/Grace /Nadr of Waheguru, who imparts Naam (Divine Sohji/Bud-bebik) through Gurbani:-

-ਸੰਤ ਜਨਾ ਕਰਿ ਮੇਲੁ ਗੁਰਬਾਣੀ ਗਾਵਾਈਆ ਬਲਿ ਰਾਮ ਜੀਉ ॥ ਬਾਣੀ ਗੁਰ ਗਾਈ ਪਰਮ ਗਤਿ ਪਾਈ ਪੰਚ ਮਿਲੇ ਸੋਹਾਇਆ ॥ (Raag Suhi M. 4, GGS. 773-6).
Joining with the humble Saints, I sing Gurbani. Singing the Guru’s Bani, I have obtained the supreme status; meeting with the Saints, the self-elect, I am blessed and adorned.

ਗਇਆ ਕਰੋਧੁ ਮਮਤਾ ਤਨਿ ਨਾਠੀ ਪਾਖੰਡੁ ਭਰਮੁ ਗਵਾਇਆ ॥ ਹਉਮੈ ਪੀਰ ਗਈ ਸੁਖੁ ਪਾਇਆ ਆਰੋਗਤ ਭਏ ਸਰੀਰਾ ॥
Anger and attachment have left my body and run away; I have eradicated hypocrisy and doubt. The pain of egotism is gone, and I have found peace; my body has become healthy and free of disease.

ਗੁਰ ਪਰਸਾਦੀ ਬ੍ਰਹਮੁ ਪਛਾਤਾ ਨਾਨਕ ਗੁਣੀ ਗਹੀਰਾ ॥੨॥
By Guru’s Grace, O Nanak, I have realized God, the ocean of virtue. ||2||

– ਸੰਤ ਜਨਾ ਕਾ ਮੁਖੁ ਊਜਲੁ ਕੀਨਾ ॥ ਕਰਿ ਕਿਰਪਾ ਅਪੁਨਾ ਨਾਮੁ ਦੀਨਾ ॥੧॥ ਰਹਾਉ ॥ (Raag Bilaaval M. 5, GGS. 804-16).
The faces of the humble Saints are radiant and bright; The Lord has mercifully blessed them with the Naam, the Name of the Lord. ||1||Pause||

According to Gurbani, some of the qualities of the make-up of a Sant are:-

ਸੰਤ ਜਨਾ ਕਉ ਮਿਲਿ ਰਹੈ ਧਨੁ ਧਨੁ ਜਸੁ ਗਾਏ ॥ ਆਦਿ ਪੁਰਖੁ ਅਪਰੰਪਰਾ ਗੁਰਮੁਖਿ ਹਰਿ ਪਾਏ II (Raag Asa M. 1, GGS. 422-11).
Joining the humble Saintly beings, let us sing the blessed, blessed Praises of the Lord.॥੩II The Primal Lord, the Infinite, is obtained by the Gurmukh. ||3||

ਜਬ ਲਗੁ ਤੁਟੈ ਨਾਹੀ ਮਨ ਭਰਮਾ ਤਬ ਲਗੁ ਮੁਕਤੁ ਨ ਕੋਈ ॥ (Raag Dhanaasree M. 5, GGS. 680-5)
As long as the doubts of the mind are not removed, liberation is not found.

ਕਹੁ ਨਾਨਕ ਦਇਆਲ ਸੁਆਮੀ ਸੰਤੁ ਭਗਤੁ ਜਨੁ ਸੋਈ ॥੨॥੫॥੩੬॥
Says Nanak, he alone is a Saint, a devotee, and a humble servant of the Lord, to whom the Lord and Master is merciful. ||2||5||36||

ਸਾਧੂ ਸੰਤੁ ਸੁਜਾਣੁ ਸੋਈ ਜਿਸਹਿ ਪ੍ਰਭ ਜੀ ਮਾਨਈ ॥ ਬਿਨਵੰਤਿ ਨਾਨਕ ਕਰਹੁ ਕਿਰਪਾ ਸੋਇ ਤੁਝਹਿ ਪਛਾਨਈ ॥੩॥ (Raag Raamkali M. 5, 929-9).
He alone is holy, a Saint, a truly wise person, who is accepted by the Dear Lord. Prays Nanak, they alone realize You, unto whom You show Mercy. ||3||

The Gurbani expresses with optimism the existence of such persons and qualifies them as special people (with “chaalla niralee”). It is the truthful promise in the Gurbani “manas te devte bhaie”, that lures a devotee towards the Gurbani.

There are many examples of transformation of ordinary persons coming in the fold of divinity irrespective of their previous life-style. It is often said that every saint has a past and every criminal has a future. The Gurbani promotes such a “Chardi Kala”. Waheguru’s grace can descend on anyone and everyone to convert a so called wicked person to become a saint. However, they are a few chosen (‘virle’) purely based on the sweet discretion of Waheguru.

Some people doubt the presence of Saints among us. The answer to such a question is both ‘yes’ or ‘no’. Yes – because some saints are listed in the Guru Granth Sahib.

No – because at times their presence is not recognizable. They are so immersed in their Master and as such their individual identity is completely lost. They have no agenda or plan of their own and they operate as instructed by their supreme Master (Waheguru) who drives them with His Maryada. They have all the vices under complete control with the divine strength and courage.

The 2nd, 3rd, 4th, 5th, and 9th Sikh Gurus were so ‘rang-ratte’ with Waheguru and intoxicated with Guru Nanak Dev Ji that under the divine spell they put ‘Nanak’ in their divine compositions instead of individual names. They all became ‘Nanak’ demonstrating a virtual loss of individual spiritual identity.

The pivotal role of a Sant is elaborated by Guru Arjan Dev Ji:-

-ਸੰਤ ਉਧਰਣ ਦਇਆਲੰ ਆਸਰੰ ਗੋਪਾਲ ਕੀਰਤਨਹ ॥ ਨਿਰਮਲੰ ਸੰਤ ਸੰਗੇਣ ਓਟ ਨਾਨਕ ਪਰਮੇਸੁਰਹ ॥੧॥ (Raag Jaitsiri M. 5, GGS. 709-15).
The Merciful Lord is the Savior of the Saints; their only support is to sing the Kirtan of the Lord’s Praises. One becomes immaculate and pure, by associating with the Saints, O Nanak, and taking the Protection of the Transcendent Lord. ||1|I

-ਸੰਤਹੁ ਸਾਗਰੁ ਪਾਰਿ ਉਤਰੀਐ ॥ ਜੇ ਕੋ ਬਚਨੁ ਕਮਾਵੈ ਸੰਤਨ ਕਾ ਸੋ ਗੁਰ ਪਰਸਾਦੀ ਤਰੀਐ ॥੧॥ ਰਹਾਉ ॥ (Raag Suhi M. 5, GGS. 747-16).
O Saints, cross over the world-ocean. One who practices the Teachings of the Saints, by Guru’s Grace, is carried across. ||1||Pause||

-ਜਿਸੁ ਵਖਰ ਕਉ ਲੈਨਿ ਤੂ ਆਇਆ ॥ ਰਾਮ ਨਾਮੁ ਸੰਤਨ ਘਰਿ ਪਾਇਆ ॥ (Raag Gauri M. 5, GGS. 283-3).
This merchandise, which you have come to obtain – the Lord’s Name is obtained in the home of the Saints.

According to Gurmat, some of the attributes of a Sant are as given in the following verses:-

-ਜਿਨਾ ਸਾਸਿ ਗਿਰਾਸਿ ਨ ਵਿਸਰੈ ਹਰਿ ਨਾਮਾਂ ਮਨਿ ਮੰਤੁ ॥ ਧੰਨੁ ਸਿ ਸੇਈ ਨਾਨਕਾ ਪੂਰਨੁ ਸੋਈ ਸੰਤੁ ॥੧॥(Raag Gauri M. 5, GGS. 319-18).
Those who do not forget the Lord with each breath and morsel of food whose minds are filled with the Mantra of the Lord’s Name – they alone are blessed; O Nanak, they are the perfect Saints. ||1||

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

– ਨਾਮ ਕੀ ਮਹਿਮਾ ਸੰਤ ਰਿਦ ਵਸੈ ॥ ਸੰਤ ਪ੍ਰਤਾਪਿ ਦੁਰਤੁ ਸਭੁ ਨਸੈ ॥ (Raag Gauri M. 5, GGS. 265-6).
The Glory of the Naam abides in the hearts of His Saints.By the Saint’s kind intervention, all guilt is dispelled.

ਸੰਤ ਕਾ ਸੰਗੁ ਵਡਭਾਗੀ ਪਾਈਐ ॥ ਸੰਤ ਕੀ ਸੇਵਾ ਨਾਮੁ ਧਿਆਈਐ ॥
The Society of the Saints is obtained by great good fortune. Serving the Saint, one meditates on the Naam.

ਸੰਤਸੰਗਿ ਅੰਤਰਿ ਪ੍ਰਭੁ ਡੀਠਾ ॥ ਨਾਮੁ ਪ੍ਰਭੂ ਕਾ ਲਾਗਾ ਮੀਠਾ ॥ (Raag Gauri M. 5, GGS. 293-15).
In the Society of the Saints, I see God deep within my being. God’s Name is sweet to me.

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

Guru Arjan Dev Ji nicely sums up a distinct commonality of a Saint with Waheguru:-

ਸੰਤ ਗੋਬਿੰਦ ਕੈ ਏਕੈ ਕਾਮ ॥੧॥ ਰਹਾਉ ॥ (Raag Gond M. 5, GGS. 867).
The Saints, and God, have only one job to do. ||1||Pause||

According to Gurbani, Waheguru takes full responsibility for the success of assigned tasks of the Sants and keeps them in His sanctuary whereby they sing praises of Waheguru:-

-ਗਿਆਨ ਅੰਜਨੁ ਗੁਰਿ ਦੀਆ ਅਗਿਆਨ ਅੰਧੇਰ ਬਿਨਾਸੁ ॥ ਹਰਿ ਕਿਰਪਾ ਤੇ ਸੰਤ ਭੇਟਿਆ ਨਾਨਕ ਮਨਿ ਪਰਗਾਸੁ ॥੧॥ (Raag Gauri M. 5, GGS. 293-14).
The Guru has given the healing ointment of spiritual wisdom, and dispelled the darkness of ignorance. By the Lord’s Grace, I have met the Saint; O Nanak, my mind is enlightened. ||1||

-ਸੰਤਾ ਕੇ ਕਾਰਜਿ ਆਪਿ ਖਲੋਇਆ ਹਰਿ ਕੰਮੁ ਕਰਾਵਣਿ ਆਇਆ ਰਾਮ ॥ (Raag Suhi M. 5, GGS. 783-16).
The Lord Himself has stood up to resolve the affairs of the Saints; He has come to complete their tasks.

-ਅਨਦੁ ਸੰਤਨ ਕੈ ਭਗਤਿ ਗੋਵਿੰਦ ॥ ਸੂਖੁ ਸੰਤਨ ਕੈ ਬਿਨਸੀ ਚਿੰਦ ॥੨॥ (Raag Dhanaasree M. 5, GGS. 676-16)
Meditating on the Lord of the Universe, the Saints are in bliss. The Saints find peace, and their anxieties are dispelled. ||2||

ਜਹ ਸਾਧ ਸੰਤਨ ਹੋਵਹਿ ਇਕਤ੍ਰ ॥ ਤਹ ਹਰਿ ਜਸੁ ਗਾਵਹਿ ਨਾਦ ਕਵਿਤ ॥
Wherever the Holy Saints gather, There they sing the Praises of the Lord, in music and poetry.

ਰਮਣੰ ਕੇਵਲੰ ਕੀਰਤਨੰ ਸੁਧਰਮੰ ਦੇਹ ਧਾਰਣਹ ॥ ਅੰਮ੍ਰਿਤ ਨਾਮੁ ਨਾਰਾਇਣ ਨਾਨਕ ਪੀਵਤੰ ਸੰਤ ਨ ਤ੍ਰਿਪ੍ਯ੍ਯਤੇ ॥੨੬॥ (Salok Sehshritee M. 5, 1356-7).
To sing the Kirtan of God’s Praises is the righteous duty incurred by taking birth in this human body. The Naam, the Name of the Lord, is Ambrosial Nectar, O Nanak. The Saints drink it in, and never have enough of it. ||26||

ਸਹਣ ਸੀਲ ਸੰਤੰ ਸਮ ਮਿਤ੍ਰਸ੍ਯ੍ਯ ਦੁਰਜਨਹ ॥ ਨਾਨਕ ਭੋਜਨ ਅਨਿਕ ਪ੍ਰਕਾਰੇਣ ਨਿੰਦਕ ਆਵਧ ਹੋਇ ਉਪਤਿਸਟਤੇ ॥੨੭॥
The Saints are tolerant and good-natured; friends and enemies are the same to them. O Nanak, it is all the same to them, whether someone offers them all sorts of foods, or slanders them, or draws weapons to kill them. ||27||

While Gurbani favors the company of a Sant as a source of Divine enlightenment, however, it also cautions on the slandering of a Sant as well:-

ਸੰਤਹ ਸੰਗੁ ਸੰਤ ਸੰਭਾਖਨੁ ਹਰਿ ਕੀਰਤਨਿ ਮਨੁ ਜਾਗੈ ॥੨॥ (Raag Dhanaasree M. 5, GGS. 674-12).
Associate with the Saints, speak with the Saints, and keep your mind awake to the Kirtan of the Lord’s Praises. ||2||

ਸੰਤ ਕਾ ਸੰਗੁ ਵਡਭਾਗੀ ਪਾਈਐ ॥ ਸੰਤ ਕੀ ਸੇਵਾ ਨਾਮੁ ਧਿਆਈਐ ॥(Raag Dhanaasree M. 5, GGS. 674-12).
The Society of the Saints is obtained by great good fortune. Serving the Saint, one meditates on the Naam.

-ਸੰਤ ਸਰਨਿ ਜੋ ਜਨੁ ਪਰੈ ਸੋ ਜਨੁ ਉਧਰਨਹਾਰ ॥ ਸੰਤ ਕੀ ਨਿੰਦਾ ਨਾਨਕਾ ਬਹੁਰਿ ਬਹੁਰਿ ਅਵਤਾਰ ॥੧॥ (Raag Gauri M. 5, GGS. 279-13).
One who seeks the Sanctuary of the Saints shall be saved. One who slanders the Saints, O Nanak, shall be reincarnated over and over again. ||1||

Kirpal Singh
Wellington, New Zealand
kirpal2singh@yahoo.com

According to Gurbani, Sevak is a product of Divine motivation bestowed on an individual turning him/her as an obedient servant of Waheguru. Sevak is shaped by Waheguru by infusing Divine strength by remaining engrossed in Waheguru (Naam). Sevak’s only support is keeping Waheguru in the driving seat in his/her life.

Becoming of a Sevak:-

According to Guru Arjan Dev Ji, the first step involves a Divine infused willingness on the part of a would be Sevak to obtain Gurmat followed by receiving Grace of Waheguru to enjoy eternal bliss of Naam to provide the necessary motivation and strength to accept the sweet Will (Hukam) of Waheguru with full faith and fervor:-

-ਸੇਵਕ ਕੀ ਮਨਸਾ ਪੂਰੀ ਭਈ ॥ ਸਤਿਗੁਰ ਤੇ ਨਿਰਮਲ ਮਤਿ ਲਈ ॥ (Raag Gauri M. 5, GGS. 289-16).
The wishes of the Lord’s servant are fulfilled. From the True Guru, the pure teachings are obtained.

ਜਨ ਕਉ ਪ੍ਰਭੁ ਹੋਇਓ ਦਇਆਲੁ ॥ ਸੇਵਕੁ ਕੀਨੋ ਸਦਾ ਨਿਹਾਲੁ ॥
Unto His humble servant, God has shown His kindness. He has made His servant eternally happy.

-ਸੇਵਕ ਕਉ ਸੇਵਾ ਬਨਿ ਆਈ ॥ ਹੁਕਮੁ ਬੂਝਿ ਪਰਮ ਪਦੁ ਪਾਈ ॥ (Raag Gauri M. 5, GGS. 291 ?).
The servant’s purpose is to serve; Obeying the Lord’s Command, the supreme status is obtained.

Guru Ram Das Ji who rose to Gurudom from a very humble background (being a blue color worker who used to sell boiled black chick-peas) through devotion to his Guru and Waheguru gives his confession in the following verses:-

-ਤੂ ਆਪੇ ਗੁਰੁ ਚੇਲਾ ਹੈ ਆਪੇ ਗੁਰ ਵਿਚੁ ਦੇ ਤੁਝਹਿ ਧਿਆਈ ॥੧੯॥ (Raag Suhi M.4, GGS. 758-3).
You Yourself are the Guru, and You Yourself are the chaylaa, the disciple; through the Guru, I meditate on You. ||19||

ਜੋ ਤੁਧੁ ਸੇਵਹਿ ਸੋ ਤੂਹੈ ਹੋਵਹਿ ਤੁਧੁ ਸੇਵਕ ਪੈਜ ਰਖਾਈ ॥੨੦॥
Those who serve You, become You. You preserve the honor of Your servants. ||20||

ਭੰਡਾਰ ਭਰੇ ਭਗਤੀ ਹਰਿ ਤੇਰੇ ਜਿਸੁ ਭਾਵੈ ਤਿਸੁ ਦੇਵਾਈ ॥੨੧॥
O Lord, Your devotional worship is a treasure over-flowing. One who loves You, is blessed with it. ||21||

ਜਿਸੁ ਤੂੰ ਦੇਹਿ ਸੋਈ ਜਨੁ ਪਾਏ ਹੋਰ ਨਿਹਫਲ ਸਭ ਚਤੁਰਾਈ ॥੨੨॥
That humble being alone receives it, unto whom You bestow it. All other clever tricks are fruitless. ||22||

The same sentiment is further endorsed by Guru Arjan Dev Ji:-

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

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

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

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

Essential Attributes of a Sevak:-

Sevak is always attuned to the Naam, the Name of the Lord. On receiving Gurmat, a Sevak is inspired by the Advisory Divine Force of Waheguru and lives in blissful state and imbibed in Naam:-
-ਠਾਕੁਰ ਕਾ ਸੇਵਕੁ ਆਗਿਆਕਾਰੀ ॥ ਠਾਕੁਰ ਕਾ ਸੇਵਕੁ ਸਦਾ ਪੂਜਾਰੀ ॥ (Raag Gauri M. 5, GGS. 285-12).
The servant is obedient to his Lord and Master. The servant worships his Lord and Master forever.

ਠਾਕੁਰ ਕੇ ਸੇਵਕ ਕੈ ਮਨਿ ਪਰਤੀਤਿ ॥ ਠਾਕੁਰ ਕੇ ਸੇਵਕ ਕੀ ਨਿਰਮਲ ਰੀਤਿ ॥
The servant of the Lord Master has faith in his mind. The servant of the Lord Master lives a pure lifestyle.

ਠਾਕੁਰ ਕਉ ਸੇਵਕੁ ਜਾਨੈ ਸੰਗਿ ॥ ਪ੍ਰਭ ਕਾ ਸੇਵਕੁ ਨਾਮ ਕੈ ਰੰਗਿ ॥
The servant of the Lord Master knows that the Lord is with him.

Existence of Sevaks:

Guru Arjan Dev Ji traces the existence of Sevaks from time immemorial in Gurbani:-

ਆਦਿ ਮਧਿ ਪ੍ਰਭੁ ਅੰਤਿ ਸੁਆਮੀ ਅਪਨਾ ਥਾਟੁ ਬਨਾਇਓ ਆਪਿ॥ ਅਪਨੇ ਸੇਵਕ ਕੀ ਆਪੇ ਰਾਖੈ ਪ੍ਰਭ ਮੇਰੇ ਕੋ ਵਡ ਪਰਤਾਪੁ ॥੧॥ (Raag Bilaaval M. 5, GGS. 825-6).
In the beginning, in the middle and in the end, God is our only Lord and Master. He Himself fashioned His Creation.
He Himself saves His servant. Great is the glorious grandeur of my God! ||1||

Waheguru is the Protector of His Sevaks:-

Guru Amar Das Ji and Guru Arjan Dev Ji emphasize that Waheguru treats a Sevak with loving care of the like of parents in various walks of life – thus Waheguru is the Protector of His Sevaks and takes control of Sevak’s needs and responsibilities. All the Sikh Gurus, Bhagats and Mahapurakhs were Divinely protected to lead the Humanity on Spiritual Path as directed by Waheguru:-

-ਆਪੇ ਸਤਿਗੁਰੁ ਮੇਲਿ ਸੁਖੁ ਦੇਵੈ ਆਪਣਾਂ ਸੇਵਕੁ ਆਪਿ ਹਰਿ ਭਾਵੈ ॥ ਆਪਣਿਆ ਸੇਵਕਾ ਕੀ ਆਪਿ ਪੈਜ ਰਖੈ ਆਪਣਿਆ ਭਗਤਾ ਕੀ ਪੈਰੀ ਪਾਵੈ ॥ (Raag Bihaagrhaa M. 3, GGS. 555-8).
He Himself causes us to meet the True Guru, and blesses us with peace. His servant is pleasing to the Lord.
He Himself preserves the honor of His servants; He causes others to fall at the feet of His devotees.

ਧਰਮ ਰਾਇ ਹੈ ਹਰਿ ਕਾ ਕੀਆ ਹਰਿ ਜਨ ਸੇਵਕ ਨੇੜਿ ਨ ਆਵੈ ॥ ਜੋ ਹਰਿ ਕਾ ਪਿਆਰਾ ਸੋ ਸਭਨਾ ਕਾ ਪਿਆਰਾ ਹੋਰ ਕੇਤੀ ਝਖਿ ਝਖਿ ਆਵੈ ਜਾਵੈ ॥੧੭॥|
The Righteous Judge of Dharma is a creation of the Lord; he does not approach the humble servant of the Lord.
One who is dear to the Lord, is dear to all; so many others come and go in vain. ||17||

– ਅਪੁਨੇ ਸੇਵਕ ਕੀ ਆਪੇ ਰਾਖੈ ਆਪੇ ਨਾਮੁ ਜਪਾਵੈ ॥ ਜਹ ਜਹ ਕਾਜ ਕਿਰਤਿ ਸੇਵਕ ਕੀ ਤਹਾ ਤਹਾ ਉਠਿ ਧਾਵੈ ॥੧॥ (Raag Asa M. 5, GGS. 403-14).
He Himself preserves His servants; He causes them to chant His Name. Wherever the business and affairs of His servants are, there the Lord hurries to be. ||1||

ਸੇਵਕ ਕਉ ਨਿਕਟੀ ਹੋਇ ਦਿਖਾਵੈ ॥ ਜੋ ਜੋ ਕਹੈ ਠਾਕੁਰ ਪਹਿ ਸੇਵਕੁ ਤਤਕਾਲ ਹੋਇ ਆਵੈ ॥੧॥ ਰਹਾਉ ॥
The Lord appears near at hand to His servant. Whatever the servant asks of his Lord and Master, immediately comes to pass. ||1||Pause||

ਤਿਸੁ ਸੇਵਕ ਕੈ ਹਉ ਬਲਿਹਾਰੀ ਜੋ ਅਪਨੇ ਪ੍ਰਭ ਭਾਵੈ ॥ ਤਿਸ ਕੀ ਸੋਇ ਸੁਣੀ ਮਨੁ ਹਰਿਆ ਤਿਸੁ ਨਾਨਕ ਪਰਸਣਿ ਆਵੈ ॥੨॥੭॥੧੨੯॥
I am a sacrifice to that servant, who is pleasing to his God. Hearing of his glory, the mind is rejuvenated; Nanak comes to touch his feet. ||2||7||129||

-ਸੇਵਕ ਕਉ ਪ੍ਰਭ ਪਾਲਨਹਾਰਾ ॥ ਸੇਵਕ ਕੀ ਰਾਖੈ ਨਿਰੰਕਾਰਾ ॥ (Raag Gauri M. 5, GGS. 285-14).
God is the Cherisher of His servant. The Formless Lord preserves His servant.

ਸੋ ਸੇਵਕੁ ਜਿਸੁ ਦਇਆ ਪ੍ਰਭੁ ਧਾਰੈ ॥ ਨਾਨਕ ਸੋ ਸੇਵਕੁ ਸਾਸਿ ਸਾਸਿ ਸਮਾਰੈ ॥੩॥
Unto His servant, God bestows His Mercy. O Nanak, that servant remembers Him with each and every breath. ||3||

ਅਪੁਨੇ ਜਨ ਕਾ ਪਰਦਾ ਢਾਕੈ ॥ ਅਪਨੇ ਸੇਵਕ ਕੀ ਸਰਪਰ ਰਾਖੈ ॥
He covers the faults of His servant. He surely preserves the honor of His servant.

ਅਪਨੇ ਦਾਸ ਕਉ ਦੇਇ ਵਡਾਈ ॥ ਅਪਨੇ ਸੇਵਕ ਕਉ ਨਾਮੁ ਜਪਾਈ ॥
He blesses His slave with greatness. He inspires His servant to chant the Naam, the Name of the Lord.

ਅਪਨੇ ਸੇਵਕ ਕੀ ਆਪਿ ਪਤਿ ਰਾਖੈ ॥ ਤਾ ਕੀ ਗਤਿ ਮਿਤਿ ਕੋਇ ਨ ਲਾਖੈ ॥
He Himself preserves the honor of His servant. No one knows His state and extent.

ਪ੍ਰਭ ਕੇ ਸੇਵਕ ਕਉ ਕੋ ਨ ਪਹੂਚੈ ॥ ਪ੍ਰਭ ਕੇ ਸੇਵਕ ਊਚ ਤੇ ਊਚੇ ॥
No one is equal to the servant of God. The servant of God is the highest of the high.

ਜੋ ਪ੍ਰਭਿ ਅਪਨੀ ਸੇਵਾ ਲਾਇਆ ॥ ਨਾਨਕ ਸੋ ਸੇਵਕੁ ਦਹ ਦਿਸਿ ਪ੍ਰਗਟਾਇਆ ॥੪॥
One whom God applies to His own service, O Nanak – that servant is famous in the ten directions. ||4||

Kirpal Singh
Wellington, New Zealand
kirpal2singh@yahoo.com

In spite of the fact that Guru Nanak Sahib openly denounced Caste-system in Sikhi, the divide among the Sikhs on the basis of caste is ripe and goes on and on:-

-ਫਕੜ ਜਾਤੀ ਫਕੜੁ ਨਾਉ ॥ ਸਭਨਾ ਜੀਆ ਇਕਾ ਛਾਉ ॥ (Sri Raag M. 1, GGS. 83-13).

Pride in social status is empty; pride in personal glory is useless. The One Lord gives shade to all beings.

– ਸਭ ਮਹਿ ਜੋਤਿ ਜੋਤਿ ਹੈ ਸੋਇ ॥ ਤਿਸ ਦੈ ਚਾਨਣਿ ਸਭ ਮਹਿ ਚਾਨਣੁ ਹੋਇ ॥ (Raag Dhanaasree M. 1, GGS. 13-5).

Amongst all is the Light-You are that Light. By this Illumination, that Light is radiant within all.

– ਜਾਤਿ ਜਨਮੁ ਨਹ ਪੂਛੀਐ ਸਚ ਘਰੁ ਲੇਹੁ ਬਤਾਇ ॥ ਸਾ ਜਾਤਿ ਸਾ ਪਤਿ ਹੈ ਜੇਹੇ ਕਰਮ ਕਮਾਇ ॥ (Raag Parbhati M. 1, GGS. 1330-8).

God does not ask about social class or birth; you must find your true home. That is your social class and that is your status – the karma of what you have done.

ਜਨਮ ਮਰਨ ਦੁਖੁ ਕਾਟੀਐ ਨਾਨਕ ਛੂਟਸਿ ਨਾਇ ॥੪॥੧੦II

The pains of death and rebirth are eradicated; O Nanak, salvation is in the Lord’s Name. ||4||10||

It is, however, a common knowledge that in the Sikh World is divided in to various castes or gotras of the like:-

1. Taaeyee Gharee (Malhotra, Kapoor and Chopra).

2. Khukhrains (Anand, Bhasin, Chadha, Chandhok(?), Kholi, Sabharwal, Sahni and Sethi.

3. Bujaees (a group of 52 surnames mainly Khatris).

4. Jats, Ramgharias, Aroras (some call them Rorres) etc. etc…….

First category of Sikhs claimed themselves very high and sophisticated group of people when they were no different from others.

‘Khukhrains’- I found more amusing and enchanting as they wrote their names mostly with initials but caste in ‘capitals’ to ensure their identity (like M. S. KHOLI). I have known many Khukhrains as “Chadha Sahib’, ‘Bhasin Sahib’ …… etc but without knowing their first names. The way a Khukhrain addresses another Khukhrain is invariably with ‘Sahib’, whereas they mostly address others without Sahib.

‘Khukhrains’ in Delhi have had a “Kukhrain Association” and they bring out a gazette giving news about ‘Khukhrains’ only. They were/are very particular to marry among the castes enlisted under ‘Khukhrains’ only. Even today if you go through the matrimonial columns in Indian daily New papers you find evidence that the ‘Khukhrains’ insist on matches from their clan only. I have witnessed some families going insane when their children opted to marry outside their group thus ruining their as well as their children’s happiness.

There are “Khukhrain Sikhs’ who read Gurbani everyday but consider themselves superiors to other and are not willing to cross over the barriers of caste to accept all Sikhs as equal. Some go to the extent to say that “Kohlis” come from “Kohls” of Germany paving for a European decent?

The hateful divide among Jat- and Ramgharia-Sikhs is well known both at the social and political levels in Punjab.A general notion of ‘Aroras’ of a being of lower status is well known as well

I became aware of this divide during my studentship (M.Sc/PhD degrees) days in Delhi University in 1960s. Since I went to Sri Teg Bhadur Khalsa Higher Secondary School, Delhi where I was taught that Sikhs do not believe in castes accept:”Khasam visaare te kamjat, Nanak nave baaj sunat”. I, therefor, never used my caste against my name even once.

While all the Guru come from Bujaees, then if at all there is superiority attached, it should be with the group “Bujaees”. But our Gurus denouncing such a notion proclaimed that all the human-beings are equal:- .

-ਤੂੰ ਘਟ ਘਟ ਅੰਤਰਿ ਸਰਬ ਨਿਰੰਤਰਿ ਜੀ ਹਰਿ ਏਕੋ ਪੁਰਖੁ ਸਮਾਣਾ ॥ (Raag Asa M. 4, GGS. 11-1).

You are constant in each and every heart, and in all things. O Dear Lord, you are the One.

ਇਕਿ ਦਾਤੇ ਇਕਿ ਭੇਖਾਰੀ ਜੀ ਸਭਿ ਤੇਰੇ ਚੋਜ ਵਿਡਾਣਾ ॥ ਤੂੰ ਆਪੇ ਦਾਤਾ ਆਪੇ ਭੁਗਤਾ ਜੀ ਹਉ ਤੁਧੁ ਬਿਨੁ ਅਵਰੁ ਨ ਜਾਣਾ ॥

Some are givers, and some are beggars. This is all Your Wondrous Play. You Yourself are the Giver, and You Yourself are the Enjoyer. I know no other than You.

-ਸਰੰਜਾਮਿ ਲਾਗੁ ਭਵਜਲ ਤਰਨ ਕੈ ॥ ਜਨਮੁ ਬ੍ਰਿਥਾ ਜਾਤ ਰੰਗਿ ਮਾਇਆ ਕੈ ॥੧॥ ਰਹਾਉ ॥ (Raag Asa M. 5, GGS. 12-7).

Make every effort to cross over this terrifying world-ocean. You are squandering this life uselessly in the love of Maya. ||1||Pause||

Sikhs are in the midst of caste system as ever before against the teachings of our Gurus.

I have met Sikh Girls married to Christians, Muslims and Hindus and even to African Americans (all professionals medics or managers) and are all are very happy. I have seen them from close quarters and they are just perfect broad minded couples and excellent human-beings.

Gurbani teaches us – “toon ghat ghat antar sarab nirantar har eko purak samana” (Waheguru is living in all of us). On the Kasvati of Gurbani, we are all his creation. Should we not accept others as one of us.

On the other hand, I have seen many marriages among children of the Sikh parents flocked miserably causing a lot of pains to both the concerned families. Some families, like ‘khukhrains’ – consider themselves as superior to other Sikhs. Please just check the Sunday matrimonial columns of the Indian Dailies and see for yourselves their grasp of Sikhi among Khukhrains. If you are one of them, you must have some valid explanation.

I received my Schooling education from Sri Guru Teg Bhahadur Secondary School, Karol Bagh/Dev Nagar, New Delhi. I learnt from Gurmat Courses that there is no caste system in Sikhi and that all human beings are equal. Influenced by my Gurmat training and a result I did not put my surname after my name. My father and older brother were known as ‘Marwah’.though.

After a span of 10 years, I was made to realize that there was a sharp divide among the Sikhs even though the Sikhi did not preach that. My encounter was not only an eye opening experience, which forced me to dip further in to Gurbani to seek answers. There was a period of unnecessary stress as well till I bumped on a tuk of Gurbani: “toon ghat ghat anther sarab nirantar, har eko purak samana”. This message gave me necessary strength and dispelled any ignorance of wavering mind.

I met my would be wife at Delhi University where she was in the final year of Master degree in Botany. At the same time I was ready to submit my PhD thesis in Chemistry while teaching as a lecturer. We both were born in Rawalpindi and living in a pretty close neighborhood in Delhi (Pahar Ganj close to New Delhi Railway Station) with an identical socio-levels. We saw suitable matches in each other primarily coming from Gur-Sikh families.

My would be wife’s parents were both ‘Khukhrains’. and were strict votary of inter-marriages among the ‘Khukhrains’ only. Besides strict in their inherited belief, they opening considered themselves as superior to votary of those of other castes in spite of the fact that they had a daily parkash of Guru Granth Sahib in their residence for many years.

My would be wife told me when her parents put up a matrimonial advertisement in the Hindustan times. She went on to ask me to put an interest of intent for which I agreed with a condition that for the first time I shall add ‘Marwah’ to my name irrespective of consequences. My application was pushed in the ‘Reject’ List on seeing ‘Marwah’ besides my name.

My parents were open minded and they did not entertain any such believe in high and low caste among the Sikhs. In a meeting of both parents, my would be wife’s parents told my parents that such a union was not possible as we were not ‘from one of the Khukhrains’ like them. He further added that such a compromise shall be on my ‘dead body’ – and they sought a closure of any further dialogue on any marriage proposal with the pretext that if they agree they would be outcast from their ‘Braadari’.of Khukhrains.

However, with a period of time somehow good sense prevailed on listening to the advice of Sabd Guru and we got married somewhat amicably:-

– ਇਨ ਬਿਧਿ ਹਰਿ ਮਿਲੀਐ ਵਰ ਕਾਮਨਿ ਧਨ ਸੋਹਾਗੁ ਪਿਆਰੀ ॥ ਜਾਤਿ ਬਰਨ ਕੁਲ ਸਹਸਾ ਚੂਕਾ ਗੁਰਮਤਿ ਸਬਦਿ ਬੀਚਾਰੀ ॥੧॥ (Raag Sarang M. 1, GGS. 1198-1).

This is the way to meet your Husband Lord. Blessed is the soul-bride who is loved by her Husband Lord. Social class and status, race, ancestry and skepticism are eliminated, following the Guru’s Teachings and contemplating the Word of the Sabd. ||1||

– ਜਾਤਿ ਜਨਮੁ ਨਹ ਪੂਛੀਐ ਸਚ ਘਰੁ ਲੇਹੁ ਬਤਾਇ ॥ ਸਾ ਜਾਤਿ ਸਾ ਪਤਿ ਹੈ ਜੇਹੇ ਕਰਮ ਕਮਾਇ ॥ (Raag Parbhati M. 1, GGS. 1330-8).

God does not ask about social class or birth; you must find your true home. That is your social class and that is your status – the karma of what you have done

ਜਨਮ ਮਰਨ ਦੁਖੁ ਕਾਟੀਐ ਨਾਨਕ ਛੂਟਸਿ ਨਾਇ ॥੪॥੧੦॥

The pains of death and rebirth are eradicated; O Nanak, salvation is in the Lord’s Name. ||4||10||

– ਅਗੈ ਜਾਤਿ ਨ ਜੋਰੁ ਹੈ ਅਗੈ ਜੀਉ ਨਵੇ ॥ ਜਿਨ ਕੀ ਲੇਖੈ ਪਤਿ ਪਵੈ ਚੰਗੇ ਸੇਈ ਕੇਇ ॥੩॥ (Raag Asa M. 1. GGS. 469-6).

In the world hereafter, social status and power mean nothing; hereafter, the soul is new Those few, whose honor is confirmed, are good. ||3||

– ਜਾਤਿ ਕਾ ਗਰਬੁ ਨ ਕਰੀਅਹੁ ਕੋਈ ॥ ਬ੍ਰਹਮੁ ਬਿੰਦੇ ਸੋ ਬ੍ਰਾਹਮਣੁ ਹੋਈ ॥੧॥ (Raag Bhaira-O M. 3, GGS. 1127-19).

No one should be proud of his social class and status.He alone is a Brahmin, who knows God. ||1||

ਜਾਤਿ ਕਾ ਗਰਬੁ ਨ ਕਰਿ ਮੂਰਖ ਗਵਾਰਾ ॥ ਇਸੁ ਗਰਬ ਤੇ ਚਲਹਿ ਬਹੁਤੁ ਵਿਕਾਰਾ ॥੧॥ ਰਹਾਉ ॥

Do not be proud of your social class and status, you ignorant fool!. So much sin and corruption comes from this pride. ||1||Pause||

– ਭਗਤਿ ਰਤੇ ਸੇ ਊਤਮਾ ਜਤਿ ਪਤਿ ਸਬਦੇ ਹੋਇ ॥ ਬਿਨੁ ਨਾਵੈ ਸਭ ਨੀਚ ਜਾਤਿ ਹੈ ਬਿਸਟਾ ਕਾ ਕੀੜਾ ਹੋਇ ॥੭॥ (Raag Asa M. 3, GGS. 426-16).

Those who are imbued with devotional worship are the most exalted. Their social standing and honor come from the Word of the Sabd. Without the Naam, all are low class, like maggots in manure. ||7||

– ਏਕੋ ਪਵਣੁ ਮਾਟੀ ਸਭ ਏਕਾ ਸਭ ਏਕਾ ਜੋਤਿ ਸਬਾਈਆ ॥ ਸਭ ਇਕਾ ਜੋਤਿ ਵਰਤੈ ਭਿਨਿ ਭਿਨਿ ਨ ਰਲਈ ਕਿਸੈ ਦੀ ਰਲਾਈਆ ॥(Raajh M. 4, GGS. 96-9).

There is only one breath; all are made of the same clay; the light within all is the same. The One Light pervades all the many and various beings. This Light intermingles with them, but it is not diluted or obscured.

ਗੁਰ ਪਰਸਾਦੀ ਇਕੁ ਨਦਰੀ ਆਇਆ ਹਉ ਸਤਿਗੁਰ ਵਿਟਹੁ ਵਤਾਇਆ ਜੀਉ ॥੩॥

By Guru’s Grace, I have come to see the One. I am a sacrifice to the True Guru. ||3||

– ਪਤਿਤ ਪਵਿਤ੍ਰ ਲੀਏ ਕਰਿ ਅਪੁਨੇ ਸਗਲ ਕਰਤ ਨਮਸਕਾਰੋ ॥ ਬਰਨੁ ਜਾਤਿ ਕੋਊ ਪੂਛੈ ਨਾਹੀ ਬਾਛਹਿ ਚਰਨ ਰਵਾਰੋ ॥੧॥ (Raag Goojree M. 5, GGS. 498-5).

The Lord has sanctified the sinners and made them His own; all bow in reverence to Him. No one asks about their ancestry and social status; instead, they yearn for the dust of their feet. ||1||

ਠਾਕੁਰ ਐਸੋ ਨਾਮੁ ਤੁਮ੍ਹ੍ਹਾਰੋ II ਸਗਲ ਸ੍ਰਿਸਟਿ ਕੋ ਧਣੀ ਕਹੀਜੈ ਜਨ ਕੋ ਅੰਗੁ ਨਿਰਾਰੋ ॥੧॥ ਰਹਾਉ ॥

O Lord Master, such is Your Name. You are called the Lord of all creation; You give Your unique support to Your servant. ||1||Pause||

ਸਾਧਸੰਗਿ ਨਾਨਕ ਬੁਧਿ ਪਾਈ ਹਰਿ ਕੀਰਤਨੁ ਆਧਾਰੋ ॥ ਨਾਮਦੇਉ ਤ੍ਰਿਲੋਚਨੁ ਕਬੀਰ ਦਾਸਰੋ ਮੁਕਤਿ ਭਇਓ ਚੰਮਿਆਰੋ ॥੨॥੧॥੧੦॥

In the Saadh Sangat, the Company of the Holy, Nanak has obtained understanding; singing the Kirtan of the Lord’s Praises is his only support. The Lord’s servants, Naam Dayv, Trilochan, Kabeer and Ravi Daas the shoe-maker have been liberated. ||2||1||10||

– ਗਰਭ ਵਾਸ ਮਹਿ ਕੁਲੁ ਨਹੀ ਜਾਤੀ ॥ ਬ੍ਰਹਮ ਬਿੰਦੁ ਤੇ ਸਭ ਉਤਪਾਤੀ ॥੧॥ (Raag Gauri Bhagat Kabir, GGS. 324-16).

In the dwelling of the womb, there is no ancestry or social status. All have originated from the Seed of God. ||1||

ਕਹੁ ਰੇ ਪੰਡਿਤ ਬਾਮਨ ਕਬ ਕੇ ਹੋਏ ॥ ਬਾਮਨ ਕਹਿ ਕਹਿ ਜਨਮੁ ਮਤ ਖੋਏ ॥੧॥ ਰਹਾਉ ॥

Tell me, O Pandit, O religious scholar: since when have you been a Brahmin

Don’t waste your life by continually claiming to be a Brahmin. ||1||Pause||

The shiromani caste in Sikhi is to become and grow as a “Naami”.

All the Sikh Gurus Bhagats, Mahapurakhs, Gurmukhs and Gursikh were/are Naami (drenched in Naam) in the first instant.

According to Gurbani, there are two castes in Sikhi, 1. Naami and 2. Non-Naami.

ਖਸਮੁ ਵਿਸਾਰਹਿ ਤੇ ਕਮਜਾਤਿ ॥ ਨਾਨਕ ਨਾਵੈ ਬਾਝੁ ਸਨਾਤਿ ॥੪॥੩॥ (Raag Asa M. 1, GGS. 10-1 and 349).

Those who forget their Lord and Master are vile and despicable. O Nanak, without the Name, they are wretched outcasts. ||4||3||

Kabir Sahib also enforces the stance taken by Guru Nanak Sahib as given above and repeated two times in the Guru Granth Sahib on page 10 & 349.

ਕਬੀਰ ਮੇਰੀ ਜਾਤਿ ਕਉ ਸਭੁ ਕੋ ਹਸਨੇਹਾਰੁ ॥ ਬਲਿਹਾਰੀ ਇਸ ਜਾਤਿ ਕਉ ਜਿਹ ਜਪਿਓ ਸਿਰਜਨਹਾਰੁ ॥੨॥(Salok Bhagat Kabir Ji, GGS. 1364-12).

Kabeer, everyone laughs at my social class. I am a sacrifice to this social class, in which I chant and meditate on the Creator. ||2||

All other castes and classifications serve some purposes in our respective mundanes to identify us only and are of no spiritual consequence.

No person can call himself/herself a Sikh without becoming Naami – the entire Guru Granth Sahib talks about it loudly – please search it if you have any doubt. Some enlightened Gursikhs has summed up beautifully:- “Nanak Naam jahaj hei charde so uttare paar” (become a Naami in order to find a higher place in life).

I would think that a certain degree of compatibility in social status, linguistic similarities do help in better communications in establishing cordial relations among the families joining hands in matrimony. But only ‘caste factor’ is superfluous.

But the example of Guru Amar Dass Ji – when he accepted Bhai Jetha (a blue collar worker who used to sell boiled black chickpeas) to marry his daughter crosses all the barriers of social boundaries!

Guru Gobind Singh Ji goes a step further to set still a higher level in human relationship- ‘Manas ki jaat sabhe eko pechanvo’ (Dasam Granth).

Bhagat Namdev Ji condemns all discriminations based on caste or religion etc:-

ਜਿਨ ਕੈ ਭੀਤਰਿ ਹੈ ਅੰਤਰਾ ॥ ਜੈਸੇ ਪਸੁ ਤੈਸੇ ਓਇ ਨਰਾ ॥੨॥ (Raag Bhaira-O Bhagat Namdev, GGS. 1163-15).

Those whose inner beings are not in harmony with the Lord, Are nothing more than beasts. ||2||

Kirpal Singh
Wellington, New Zealand
kirpal2singh@yahoo.com

What a strong proclamation from Guru Nanak Sahib about the support of name of Waheguru, in which Guru Ji puts all his hopes:-

– ਤੇਰਾ ਏਕੁ ਨਾਮੁ ਤਾਰੇ ਸੰਸਾਰੁ ॥ ਮੈ ਏਹਾ ਆਸ ਏਹੋ ਆਧਾਰੁ ॥੧॥ ਰਹਾਉ ॥ (Sri Raag M.1, GGS. 24-15).

Your Name alone, Lord, saves the world.

This is my hope; this is my support. ||1||Pause||

Guru Arjan Dev Ji regards that the reciting of the name of Waheguru brings budh-bebik, which in turns destroys our sorrows originating out of ignorance:-

– ਦੁਖ ਭੰਜਨੁ ਤੇਰਾ ਨਾਮੁ ਜੀ ਦੁਖ ਭੰਜਨੁ ਤੇਰਾ ਨਾਮੁ ॥ ਆਠ ਪਹਰ ਆਰਾਧੀਐ ਪੂਰਨ ਸਤਿਗੁਰ ਗਿਆਨੁ ॥੧॥ ਰਹਾਉ ॥ (Raag Maajh M. 5, GGS. 218-4).

The Destroyer of sorrow is Your Name, Lord; the Destroyer of sorrow is Your Name.

Twenty-four hours a day, dwell upon the wisdom of the Perfect True Guru. ||1||Pause||

ਜਿਤੁ ਘਟਿ ਵਸੈ ਪਾਰਬ੍ਰਹਮੁ ਸੋਈ ਸੁਹਾਵਾ ਥਾਉ ॥ ਜਮ ਕੰਕਰੁ ਨੇੜਿ ਨ ਆਵਈ ਰਸਨਾ ਹਰਿ ਗੁਣ ਗਾਉ ॥੧॥

That heart, in which the Supreme Lord God abides, is the most beautiful place.

The Messenger of Death does not even approach those who chant the Glorious Praises of the Lord with the tongue. ||1||

Guru Arjan Dev Ji goes on to add that reciting and meditating on Waheguru helps in resolving our all kinds of our affairs:-

– ਹਰਿ ਰਾਮ ਰਾਮ ਰਾਮ ਰਾਮਾ ॥ਜਪਿ ਪੂਰਨ ਹੋਏ ਕਾਮਾ ॥੧॥ ਰਹਾਉ ॥ (Raag Maajh M. 5, GGS. 218-9).

The Lord, the Lord, Raam, Raam, Raam:

Meditating on Him, all affairs are resolved. ||1||Pause||

Guru Nanak Sahib claims that the greatness of remembering the name of Waheguru is supreme & guaranteed and surpasses the spiritual gains from pilgrimages to sacred shrines, study of Holy books and/or Charities etc.

– ਨਾਨਕ ਨਾਮੁ ਮਿਲੈ ਵਡਿਆਈ ਏਦੂ ਉਪਰਿ ਕਰਮੁ ਨਹੀ ॥ ਤੀਰਥ ਸਿੰਮ੍ਰਿਤਿ ਪੁੰਨ ਦਾਨ ਕਿਛੁ ਲਾਹਾ ਮਿਲੈ ਦਿਹਾੜੀ ॥(Raag Raamkali M. 1, GGS. 903-5).

Nanak has obtained the glorious greatness of the Naam, the Name of the Lord. There is no action higher than this.

Making pilgrimages to sacred shrines, reading the Simritees and giving donations in charity – these do bring any profit.

– ਨਾਨਕ ਨਾਮੁ ਮਿਲੈ ਵਡਿਆਈ ਮੇਕਾ ਘੜੀ ਸਮ੍ਹ੍ਹਾਲੀ ॥੮॥੧॥੮॥ (Raag Basant M. 1, GGS. 1191-6).

O Nanak, glorious greatness is obtained in an instant, remembering the Naam, the Name of the Lord. ||8||1||8||

– ਐਸਾ ਨਾਮੁ ਰਤਨੁ ਨਿਧਿ ਮੇਰੈ ॥ ਗੁਰਮਤਿ ਦੇਹਿ ਲਗਉ ਪਗਿ ਤੇਰੈ ॥੧॥ ਰਹਾਉ ॥ (Raag Parbhati M. 1, GGS. 1330-4).

Such is my Treasure, the Jewel of the Naam; Please bless me with the Guru’s Teachings, so that I may fall at Your Feet. ||1||Pause||

– ਮੂੜੇ ਰਾਮੁ ਜਪਹੁ ਗੁਣ ਸਾਰਿ ॥ ਹਉਮੈ ਮਮਤਾ ਮੋਹਣੀ ਸਭ ਮੁਠੀ ਅਹੰਕਾਰਿ ॥੧॥ ਰਹਾਉ ॥ (Sri Raag M. 1, GGS. 19-8)

You fool: chant the Name of the Lord, and preserve your virtue. Egotism and possessiveness are very enticing; egotistical pride has plundered everyone. ||1||Pause||

– ਮੰਨੇ ਨਾਉ ਸੋਈ ਜਿਣਿ ਜਾਇ ॥ ਅਉਰੀ ਕਰਮ ਨ ਲੇਖੈ ਲਾਇ ॥੧॥ (Raag Raamkali M. 1, GGS. 954-5).

He alone is victorious, who believes in the Lord’s Name.

No other action is of any account. ||1||

Guru Angad Dev Ji singles out the Waheguru Name as an only Ambrosial Nectar, which is obtained through the grace of Waheguru:-

– ਜਿਨ ਵਡਿਆਈ ਤੇਰੇ ਨਾਮ ਕੀ ਤੇ ਰਤੇ ਮਨ ਮਾਹਿ ॥ ਨਾਨਕ ਅੰਮ੍ਰਿਤੁ ਏਕੁ ਹੈ ਦੂਜਾ ਅੰਮ੍ਰਿਤੁ ਨਾਹਿ ॥Raag Sarang M. 2, GGS. 1238-18).

Those who are blessed with the glorious greatness of Your Name – their minds are imbued with Your Love. O Nanak, there is only One Ambrosial Nectar; there is no other nectar at all.

ਨਾਨਕ ਅੰਮ੍ਰਿਤੁ ਮਨੈ ਮਾਹਿ ਪਾਈਐ ਗੁਰ ਪਰਸਾਦਿ ॥ ਤਿਨ੍ਹ੍ਹੀ ਪੀਤਾ ਰੰਗ ਸਿਉ ਜਿਨ੍ਹ੍ਹ ਕਉ ਲਿਖਿਆ ਆਦਿ ॥੧॥

O Nanak, the Ambrosial Nectar is obtained within the mind, by Guru’s Grace. They alone drink it in with love, who have such preordained destiny. ||1||

Guru Amardas Ji adds that the remembering and reciting of Waheguru Name attracts peace of mind by removing doubts:-

– ਨਾਨਕ ਨਾਵੈ ਕੀ ਸਚੀ ਵਡਿਆਈ ਨਾਮੋ ਮੰਨਿ ਸੁਖੁ ਪਾਵਣਿਆ ॥੮॥੩੦॥੩੧॥ (Raag Maajh M. 3, GGS. 128-12).

O Nanak, True is the Greatness of the Name. Believing in the Name, peace is obtained. ||8||30||31||

– ਏਕੋ ਨਾਮੁ ਚੇਤੇ ਵਿਚਹੁ ਭਰਮੁ ਚੁਕਾਏ ॥ ਨਾਨਕ ਨਾਮੁ ਜਪੇ ਨਾਉ ਨਉ ਨਿਧਿ ਪਾਏ ॥੪॥੧੧॥੩੧॥Raag Gauri Guaarayee M. 3, GGS. 161-6).

Remembering the One Name, doubt is cast out from within.

O Nanak, chanting the Naam, the Name of the Lord, the nine treasures of the Name are obtained. ||4||11||31||

Kabir Ji emphases on the meditating of the name of Waheguru, which alone brings about salvation in our lives:-

– ਕਹੁ ਕਬੀਰ ਪਤਿ ਹਰਿ ਪਰਵਾਨੁ ॥

ਸਰਬ ਤਿਆਗਿ ਭਜੁ ਕੇਵਲ ਰਾਮੁ ॥੪॥੩॥ (Raag Gauri Bhagat Kabir, GGS. 324-4).

Says Kabeer, honor is that which is accepted by the Lord. Give up everything – meditate, vibrate upon the Lord alone. ||4||3||

ਨਗਨ ਫਿਰਤ ਜੌ ਪਾਈਐ ਜੋਗੁ ॥ ਬਨ ਕਾ ਮਿਰਗੁ ਮੁਕਤਿ ਸਭੁ ਹੋਗੁ ॥੧॥

If Yoga could be obtained by wandering around naked, Then all the deer of the forest would be liberated. ||1||

ਕਿਆ ਨਾਗੇ ਕਿਆ ਬਾਧੇ ਚਾਮ ॥ ਜਬ ਨਹੀ ਚੀਨਸਿ ਆਤਮ ਰਾਮ ॥੧॥ ਰਹਾਉ ॥

What does it matter whether someone goes naked, or wears a deer skin, If he does not remember the Lord within his soul? ||1||Pause||

ਮੂਡ ਮੁੰਡਾਏ ਜੌ ਸਿਧਿ ਪਾਈ ॥ ਮੁਕਤੀ ਭੇਡ ਨ ਗਈਆ ਕਾਈ ॥੨॥

If the spiritual perfection of the Siddhas could be obtained by shaving the head, Then why haven’t sheep found liberation? ||2||

ਬਿੰਦੁ ਰਾਖਿ ਜੌ ਤਰੀਐ ਭਾਈ ॥

ਖੁਸਰੈ ਕਿਉ ਨ ਪਰਮ ਗਤਿ ਪਾਈ ॥੩॥ ?

If someone could save himself by celibacy, O Siblings of Destiny, Why then haven’t eunuchs obtained the state of supreme dignity? ||3||

ਕਹੁ ਕਬੀਰ ਸੁਨਹੁ ਨਰ ਭਾਈ ॥ ਰਾਮ ਨਾਮ ਬਿਨੁ ਕਿਨਿ ਗਤਿ ਪਾਈ ॥੪॥੪॥

Says Kabeer, listen, O men, O Siblings of Destiny: Without the Lord’s Name, who has ever found salvation? ||4||4||

Kabir Ji puts his TOTAL faith in Waheguru Naam Japna:-

– ਕਹੁ ਕਬੀਰ ਪਤਿ ਹਰਿ ਪਰਵਾਨੁ ॥ ਸਰਬ ਤਿਆਗਿ ਭਜੁ ਕੇਵਲ ਰਾਮੁ ॥੪॥੩॥ (raag Gauri Bhagat Kabir, GGS. 324-4).

Says Kabeer, honor is that which is accepted by the Lord.Give up everything – meditate, vibrate upon the Lord alone. ||4||3||

Guru Amardas Ji and Guru Ram Dass and Guru Arjan Dev Ji put emphasis on Waheguru Naam Japana in Gurbani:-

– ਜਪਿ ਮਨ ਮੇਰੇ ਤੂ ਏਕੋ ਨਾਮੁ ॥ ਸਤਗੁਰਿ ਦੀਆ ਮੋ ਕਉ ਏਹੁ ਨਿਧਾਨੁ ॥੧॥ ਰਹਾਉ ॥ (Raag Vadhans M. 3, GGS. 558-10).

O my mind, chant the One Name.

The True Guru has given me this treasure. ||1||Pause||

– ਹਰਿ ਹਰਿ ਅਗਮ ਅਗਾਧਿ ਅਪਰੰਪਰ ਅਪਰਪਰਾ ॥ ਜੋ ਤੁਮ ਧਿਆਵਹਿ ਜਗਦੀਸ ਤੇ ਜਨ ਭਉ ਬਿਖਮੁ ਤਰਾ ॥ (Raag Tukhaari M. 4, GGS. 1114-11).

The Lord, Har, Har, is Inaccessible, Unfathomable, Infinite, the Farthest of the Far. Those who meditate on You, O Lord of the Universe – those humble beings cross over the terrifying, treacherous world-ocean.

– ਨਾਮ ਬਿਨਾ ਨਕਟੇ ਨਰ ਦੇਖਹੁ ਤਿਨ ਘਸਿ ਘਸਿ ਨਾਕ ਵਢੀਜੈ ॥ ਸਾਕਤ ਨਰ ਅਹੰਕਾਰੀ ਕਹੀਅਹਿ ਬਿਨੁ ਨਾਵੈ ਧ੍ਰਿਗੁ ਜੀਵੀਜੈ ॥੭॥ ((Raag Kalyan M.4, GGS. 1325-13).

Without the Naam, the Name of the Lord, people look like criminals with their noses cut off; bit by bit, their noses are cut off. The faithless cynics are called egotistical; without the Name, their lives are cursed. ||7||

Guru Arjan Dev Ji sums up the strength and significance of Waheguru Naam clearly in the following verses:-

– ਗੁਰ ਨਾਨਕ ਹਰਿ ਨਾਮੁ ਦ੍ਰਿੜਾਇਆ ਭੰਨਣ ਘੜਣ ਸਮਰਥੁ ॥ ਪ੍ਰਭੁ ਸਦਾ ਸਮਾਲਹਿ ਮਿਤ੍ਰ ਤੂ ਦੁਖੁ ਸਬਾਇਆ ਲਥੁ ॥੧॥ (Raag Gauri M. 5, GGS. 317-3).

Guru Nanak implanted the Naam, the Name of the Lord, within me; He is All-powerful, to create and destroy. Remember God forever, my friend, and all your suffering will disappear. ||1||

– ਜਾ ਕਉ ਅਪਨੀ ਕਿਰਪਾ ਧਾਰੈ ॥ ਸੋ ਜਨੁ ਰਸਨਾ ਨਾਮੁ ਉਚਾਰੈ ॥੧॥ (Raag Gauri M. 5, GGS. 190-4).

Those, upon whom the Lord Himself showers His Mercy,

So Jan Rasanaa Naam Ouchaarai ||1||

Chant the Naam, the Name of the Lord, with their tongues. ||1||

ਹਰਿ ਬਿਸਰਤ ਸਹਸਾ ਦੁਖੁ ਬਿਆਪੈ ॥ ਸਿਮਰਤ ਨਾਮੁ ਭਰਮੁ ਭਉ ਭਾਗੈ ॥੧॥ ਰਹਾਉ ॥

Forgetting the Lord, superstition and sorrow shall overtake you.

Meditating on the Naam, doubt and fear shall depart. ||1||Pause||

ਹਰਿ ਕੀਰਤਨੁ ਸੁਣੈ ਹਰਿ ਕੀਰਤਨੁ ਗਾਵੈ ॥ ਤਿਸੁ ਜਨ ਦੂਖੁ ਨਿਕਟਿ ਨਹੀ ਆਵੈ ॥੨॥

Listening to the Kirtan of the Lord’s Praises, and singing the Lord’s Kirtan

Misfortune shall not even come near you. ||2||

ਹਰਿ ਕੀ ਟਹਲ ਕਰਤ ਜਨੁ ਸੋਹੈ ॥ ਤਾ ਕਉ ਮਾਇਆ ਅਗਨਿ ਨ ਪੋਹੈ ॥੩॥

Working for the Lord, His humble servants look beautiful.

The fire of Maya does not touch them. ||3||

ਮਨਿ ਤਨਿ ਮੁਖਿ ਹਰਿ ਨਾਮੁ ਦਇਆਲ ॥ ਨਾਨਕ ਤਜੀਅਲੇ ਅਵਰਿ ਜੰਜਾਲ ॥੪॥੫੨॥੧੨੧॥

Within their minds, bodies and mouths, is the Name of the Merciful Lord.

Nanak has renounced other entanglements. ||4||52||121||

Bhagat Namdev Ji highlights the significance Waheguru Naam Japna with tongue as a mean for crossing the vast ocean of life meaningfully:-

– ਮਿਥਿਆ ਜਿਹਬਾ ਅਵਰੇਂ ਕਾਮ ॥ ਨਿਰਬਾਣ ਪਦੁ ਇਕੁ ਹਰਿ ਕੋ ਨਾਮੁ ॥੨॥ (Raag Bhaira-o Bhagat Namdev, GGS. 1163-12).

O my tongue, other occupations are false. The state of Nirvaanaa comes only through the Lord’s Name. ||2||

ਅਸੰਖ ਕੋਟਿ ਅਨ ਪੂਜਾ ਕਰੀ ॥ ਏਕ ਨ ਪੂਜਸਿ ਨਾਮੈ ਹਰੀ ॥੩॥

The performance of countless millions of other devotion Is not equal to even one devotion to the Name of the Lord. ||3||

Guru Arjan Dev Ji explains the importance of reciting the name of Waheguru and goes on to narrate a historical spiritual evolution of Bhagats (such as Kabir, Sain, Naam Dev and Ravi Dass) who availed the spiritual technique of Waheguru Naam Japna to meet with Waheguru:-

– ਉਆ ਅਉਸਰ ਕੈ ਹਉ ਬਲਿ ਜਾਈ ॥ ਆਠ ਪਹਰ ਅਪਨਾ ਪ੍ਰਭੁ ਸਿਮਰਨੁ ਵਡਭਾਗੀ ਹਰਿ ਪਾਂਈ ॥੧॥ ਰਹਾਉ ॥ (Raag Sarang M. 5, GGS. 1207-16).

I am a sacrifice to that occasion.

Twenty-four hours a day, I meditate in remembrance on my God; by great good fortune, I have found the Lord. ||1||Pause||

ਭਲੋ ਕਬੀਰੁ ਦਾਸੁ ਦਾਸਨ ਕੋ ਊਤਮੁ ਸੈਨੁ ਜਨੁ ਨਾਈ ॥ ਊਚ ਤੇ ਊਚ ਨਾਮਦੇਉ ਸਮਦਰਸੀ ਰਵਿਦਾਸ ਠਾਕੁਰ ਬਣਿ ਆਈ ॥੧॥

Kabeer is good, the slave of the Lord’s slaves; the humble barber Sain is sublime.

Highest of the high is Naam Dayv, who looked upon all alike; Ravi Daas was in tune with the Lord. ||1||

ਜੀਉ ਪਿੰਡੁ ਤਨੁ ਧਨੁ ਸਾਧਨ ਕਾ ਇਹੁ ਮਨੁ ਸੰਤ ਰੇਨਾਈ ॥ ਸੰਤ ਪ੍ਰਤਾਪਿ ਭਰਮ ਸਭਿ ਨਾਸੇ ਨਾਨਕ ਮਿਲੇ ਗੁਸਾਈ ॥੨॥੪॥੧੮॥

My soul, body and wealth belong to the Saints; my mind longs for the dust of the Saints.

And by the radiant Grace of the Saints, all my doubts have been erased. O Nanak, I have met the Lord. ||2||4||18||

Guru Teg Bahadur Ji gives his personal experience on enshrining the Waheguuru Naam in the following Salok:-

ਰਾਮ ਨਾਮੁ ਉਰ ਮੈ ਗਹਿਓ ਜਾ ਕੈ ਸਮ ਨਹੀ ਕੋਇ ॥ ਜਿਹ ਸਿਮਰਤ ਸੰਕਟ ਮਿਟੈ ਦਰਸੁ ਤੁਹਾਰੋ ਹੋਇ ॥੫੭॥੧॥ (Salok M. 9, GGS. 1429-10).

I have enshrined the Lord’s Name within my heart; there is nothing equal to it. Meditating in remembrance on it, my troubles are taken away; I have received the Blessed Vision of Your Darshan. ||57||1||

Finally Guru Nanak Sahib sums up his own personal evolution through Waheguru Naam to become a GURMUKH:-

ਮਨ ਰੇ ਅਹਿਨਿਸਿ ਹਰਿ ਗੁਣ ਸਾਰਿ ॥ ਜਿਨ ਖਿਨੁ ਪਲੁ ਨਾਮੁ ਨ ਵੀਸਰੈ ਤੇ ਜਨ ਵਿਰਲੇ ਸੰਸਾਰਿ ॥੧॥ ਰਹਾਉ ॥ (Sri Raag M. 1, GGS. 21-16).

O mind, enshrine the Praises of the Lord, day and night.

One who does not forget the Naam, for a moment or even an instant-how rare is such a person in this world! ||1||Pause||

ਜੋਤੀ ਜੋਤਿ ਮਿਲਾਈਐ ਸੁਰਤੀ ਸੁਰਤਿ ਸੰਜੋਗੁ ॥ ਹਿੰਸਾ ਹਉਮੈ ਗਤੁ ਗਏ ਨਾਹੀ ਸਹਸਾ ਸੋਗੁ ॥

When one’s light merges into the Light, and one’s intuitive consciousness is joined with the Intuitive Consciousness,

Then one’s cruel and violent instincts and egotism depart, and skepticism and sorrow are taken away.

ਗੁਰਮੁਖਿ ਜਿਸੁ ਹਰਿ ਮਨਿ ਵਸੈ ਤਿਸੁ ਮੇਲੇ ਗੁਰੁ ਸੰਜੋਗੁ ॥੨॥ ਕਾਇਆ ਕਾਮਣਿ ਜੇ ਕਰੀ ਭੋਗੇ ਭੋਗਣਹਾਰੁ ॥

The Lord abides within the mind of the Gurmukh, who merges in the Lord’s Union, through the Guru. ||2||

If I surrender my body like a bride, the Enjoyer will enjoy me.

ਤਿਸੁ ਸਿਉ ਨੇਹੁ ਨ ਕੀਜਈ ਜੋ ਦੀਸੈ ਚਲਣਹਾਰੁ ॥ ਗੁਰਮੁਖਿ ਰਵਹਿ ਸੋਹਾਗਣੀ ਸੋ ਪ੍ਰਭੁ ਸੇਜ ਭਤਾਰੁ ॥੩॥

Do not make love with one who is just a passing show.

The Gurmukh is ravished like the pure and happy bride on the Bed of God, her Husband. ||3||

Kirpal Singh
Wellington, New Zealand
kirpal2singh@yahoo.com