Loss of a close relative or a friend and similarly loss of hard earned money often causes a lot of distress and anxiety in our minds such acceptances become hard in normal life. Such happenings are inevitable at one stage or other in our lifetime. I have personally experienced such stressful situations and obtained a great deal of comfort in paying attention to various Gurmat messages given hereunder:-

Baba Farid Ji elaborates such happenings as prevalent and common in his valuable insight in his Bani in the Guru Granth Sahib:-.

• ਫਰੀਦਾ ਮੈ ਜਾਨਿਆ ਦੁਖੁ ਮੁਝ ਕੂ ਦੁਖੁ ਸਬਾਇਐ ਜਗਿ ॥ (Salok Baba Farid, GGS. 1382-3).
  Fareedhaa Mai Jaaniaa Dhukh Mujh Koo Dhukh Sabaaeiai Jag ||
  Fareed, I thought that I was in trouble; the whole world is in trouble!

ਊਚੇ ਚੜਿ ਕੈ ਦੇਖਿਆ ਤਾਂ ਘਰਿ ਘਰਿ ਏਹਾ ਅਗਿ ॥੮੧॥
Oochae Charr Kai Dhaekhiaa Thaan Ghar Ghar Eaehaa Ag ||81||
On receiving enlightenment when I looked around to see that such a fire in each and every home. ||81||

In such a situation, windows of Gurmat become handy in consoling us to come to grip with otherwise dire consequences with lingering ill effects on one’s health and losing some degree of peace of mind that is necessary for a normal living.

S. Sohan Singh Ji of UK has written a lot on the role of Gurbani and Mindfulness to cope with varying degrees of stress and strain in life.

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:-

• 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||

In a situation of any loss including depletion of financial resources caused by unintended irregularities, an honest investor may find some solace in the following Gurmat advices:-

• 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||

With Waheguru’s blessings,

Kirpal Singh
Wellington, New Zealand

The more one draws close to Waheguru, the more one feels protected and goes in to Anand/Sahaj. Many verses in Gurbani demonstrate a positive healing effect when moving in the Divine Sanctuary with full faith and trust:-

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

-ਪਾਰਬ੍ਰਹਮੁ ਜਿਨਿ ਸਚੁ ਕਰਿ ਜਾਤਾ ॥ ਨਾਨਕ ਸੋ ਜਨੁ ਸਚਿ ਸਮਾਤਾ ॥੮॥੧੫॥ (Raag Gauri M. 5, GGS. 283-15).
Paarabreham Jin Sach Kar Jaathaa || Naanak So Jan Sach Samaathaa ||8||15||
One who recognizes the Supreme Lord God as True – O Nanak, that humble being is absorbed into the True One. ||8||15||

-ਜਿਤੁ ਪਾਰਬ੍ਰਹਮੁ ਚਿਤਿ ਆਇਆ ॥ ਸੋ ਘਰੁ ਦਯਿ ਵਸਾਇਆ ॥ (Raag Sorath M. 5, GGS. 625-19).
Jith Paarabreham Chith Aaeiaa || So Ghar Dhay Vasaaeiaa ||
The Supreme Lord God has established that home, In which He comes to mind.

– ਏਕ ਊਪਰਿ ਜਿਸੁ ਜਨ ਕੀ ਆਸਾ ॥ ਤਿਸ ਕੀ ਕਟੀਐ ਜਮ ਕੀ ਫਾਸਾ ॥ (Raag Gauri M.5, GGS. 281-14).
Eaek Oopar Jis Jan Kee Aasaa || This Kee Katteeai Jam Kee Faasaa ||
One who places his hopes in the One Lord. The noose of Death is cut away from his neck.

ਪਾਰਬ੍ਰਹਮ ਕੀ ਜਿਸੁ ਮਨਿ ਭੂਖ ॥ ਨਾਨਕ ਤਿਸਹਿ ਨ ਲਾਗਹਿ ਦੂਖ ॥੪॥ (Raag Gauri M. 5, GGS)
Paarabreham Kee Jis Man Bhookh || Naanak Thisehi N Laagehi Dhookh ||4||
One whose mind hungers for the Supreme Lord God, O Nanak, shall not suffer pain. ||4||

ਜਿਸ ਕਉ ਹਰਿ ਪ੍ਰਭੁ ਮਨਿ ਚਿਤਿ ਆਵੈ ॥ ਸੋ ਸੰਤੁ ਸੁਹੇਲਾ ਨਹੀ ਡੁਲਾਵੈ ॥
Jis Ko Har Prabh Man Chith Aavai || So Santh Suhaelaa Nehee Ddulaavai ||
One who focuses his conscious mind on the Lord God – that Saint is at peace; he does not waver.

ਜਿਸੁ ਪ੍ਰਭੁ ਅਪੁਨਾ ਕਿਰਪਾ ਕਰੈ ॥ ਸੋ ਸੇਵਕੁ ਕਹੁ ਕਿਸ ਤੇ ਡਰੈ ॥?
Jis Prabh Apunaa Kirapaa Karai || So Saevak Kahu Kis Thae Ddarai ||
Those unto whom God has granted His Grace. Who do those servants need to fear?

Guru Nanak Sahib shows us the way. However, the hurdle to Anand/Sahaj is our ego that hinders on this path:-

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

-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 “ਕਾਮਣਿ”, which come with Divine Grace Nadr/Kirpa/Gurparsad only.

Guru Arjan Dev Ji endorses the above sentiment as:-

-ਆਪੁ ਤਿਆਗਿ ਸਰਨਿ ਗੁਰਦੇਵ ॥ (Raag 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||

ਮਹਿਮਾ ਸਾਧੂ ਸੰਗ ਕੀ ਸੁਨਹੁ ਮੇਰੇ ਮੀਤਾ ॥
Mehimaa Saadhhoo Sang Kee Sunahu Maerae Meethaa ||
This is the Glory of the Saadh Sangat, the Company of the Holy; listen, O my friends.

ਮੈਲੁ ਖੋਈ ਕੋਟਿ ਅਘ ਹਰੇ ਨਿਰਮਲ ਭਏ ਚੀਤਾ ॥੧॥ ਰਹਾਉ ॥
Mail Khoee Kott Agh Harae Niramal Bheae Cheethaa ||1|| Rehaao ||
Filth is washed away, millions of sins are dispelled, and the consciousness becomes immaculate and pure. ||1||Pause||

ਐਸੀ ਭਗਤਿ ਗੋਵਿੰਦ ਕੀ ਕੀਟਿ ਹਸਤੀ ਜੀਤਾ ॥
Aisee Bhagath Govindh Kee Keett Hasathee Jeethaa ||
Such is devotional worship of the Lord of the Universe, that the ant can overpower the elephant.

ਜੋ ਜੋ ਕੀਨੋ ਆਪਨੋ ਤਿਸੁ ਅਭੈ ਦਾਨੁ ਦੀਤਾ ॥੨॥
Jo Jo Keeno Aapano This Abhai Dhaan Dheethaa ||2||
Whoever the Lord makes His own, is blessed with the gift of fearlessness. ||2||

-ਜੋ ਮਾਗਹਿ ਠਾਕੁਰ ਅਪੁਨੇ ਤੇ ਸੋਈ ਸੋਈ ਦੇਵੈ ॥ (Raag Dhanaasree M.5. GGS. 681-18)

Jo Maagehi Thaakur Apunae Thae Soee Soee Dhaevai ||

Whatever I ask for from my Lord and Master, he gives that to me.

ਨਾਨਕ ਦਾਸੁ ਮੁਖ ਤੇ ਜੋ ਬੋਲੈ ਈਹਾ ਊਹਾ ਸਚੁ ਹੋਵੈ ॥੨॥੧੪॥੪੫॥

Naanak Dhaas Mukh Thae Jo Bolai Eehaa Oohaa Sach Hovai ||2||14||45||

Whatever the Lord’s slave Nanak utters with his mouth, proves to be true, here and hereafter. ||2||14||45||

It boils down to the Truth – “Sarab Rog Ka Oukhad Naam”.

With Waheguru’s blessings.

Kirpal Singh
Wellington, New Zealand

In Sikhi of Guru Nanak, God is known by various names such as: Kartar, Akalpurakh….. and lately as Waheguru (Vahiguru) etc.

Guru Nanak elaborates his God in Jap Ji Sahib as:-

ੴ ਸਤਿਨਾਮੁ ਕਰਤਾ ਪੁਰਖੁ ਨਿਰਭਉ ਨਿਰਵੈਰੁ ਅਕਾਲ ਮੂਰਤਿ ਅਜੂਨੀ ਸੈਭੰ ਗੁਰਪ੍ਰਸਾਦਿ ॥ (Jap Ji Sahib, Guru Nanak, GGS. 1-1).
Ikoankaar Sathnaam Karathaa Purakh Nirabho Niravair Akaal Moorath Ajoonee Saibhan Gurprasaadh||

There is but one God. His name is Eternal Truth. He is the Creator of the Universe and Maker of everything. He is devoid of fear and enmity. He is immortal, unborn and self-existent; and is made known to human-beings by the grace of a Guru, the Enlightener.|

Guru Ji further adds to Recite/Chant and Meditate on the name of God:-

ਆਦਿ ਸਚੁ ਜੁਗਾਦਿ ਸਚੁ ॥ ਹੈ ਭੀ ਸਚੁ ਨਾਨਕ ਹੋਸੀ ਭੀ ਸਚੁ ॥੧॥
Aadh Sach Jugaadh Sach || Hai Bhee Sach Naanak Hosee Bhee Sach ||1||

Who is was true in the beginning. He was true throughout the ages. He is true even now and true for ever He shall be.

God of Guru Nanak is Creator of Himself, and He Himself assumed the Name. Besides Himself, He created Nature, wherein He lives and beholds it with delight. He is majestic in the sense that He is first Giver and then Creator (ਦਾਤਾ ਕਰਤਾ ਆਪਿ ਤੂੰ):-

– ਆਪੀਨ੍ਹ੍ਹੈ ਆਪੁ ਸਾਜਿਓ ਆਪੀਨ੍ਹ੍ਹੈ ਰਚਿਓ ਨਾਉ ॥ ਦੁਯੀ ਕੁਦਰਤਿ ਸਾਜੀਐ ਕਰਿ ਆਸਣੁ ਡਿਠੋ ਚਾਉ ॥ (Raag Asa M. 1, GGS. 463-4).
Aapeenhai Aap Saajiou Aapeenhai Rachiou Naao || Dhuyee Kudharath Saajeeai Kar Aasan Dditho Chaao ||

ਦਾਤਾ ਕਰਤਾ ਆਪਿ ਤੂੰ ਤੁਸਿ ਦੇਵਹਿ ਕਰਹਿ ਪਸਾਉ ॥ ਤੂੰ ਜਾਣੋਈ ਸਭਸੈ ਦੇ ਲੈਸਹਿ ਜਿੰਦੁ ਕਵਾਉ ॥
Dhaathaa Karathaa Aap Thoon Thus Dhaevehi Karehi Pasaao || Thoon Jaanoee Sabhasai Dhae Laisehi Jindh Kavaao ||

ਕਰਿ ਆਸਣੁ ਡਿਠੋ ਚਾਉ ॥੧॥
Kar Aasan Dditho Chaao ||1||

God of Guru Nanak Himself is the Primal Truth, beauty and Bliss Eternal:-

ਸਤਿ ਸੁਹਾਣੁ ਸਦਾ ਮਨਿ ਚਾਉ ॥ (Jap Ji, Guru Nanak, GGS. 4-16).
Sath Suhaan Sadhaa Man Chaao ||

The bond with Guru Nanak’s God is established through His praises as advised by Guru Ji:-

– ਨਾਨਕੁ ਆਖੈ ਏਹੁ ਬੀਚਾਰੁ ॥ ਸਿਫਤੀ ਗੰਢੁ ਪਵੈ ਦਰਬਾਰਿ ॥੨॥ (Raag Maajh M. 1, GGS. 143-13).
Naanak Aakhai Eaehu Beechaar || Sifathee Gandt Pavai Dharabaar ||2||

God of Guru Nanak is also accessible only through God’s Grace only with the loss of one’s ego through Sabd. Whereas all other boastful means are vain and false:-

– ਨਾਨਕ ਨਦਰੀ ਪਾਈਐ ਕੂੜੀ ਕੂੜੈ ਠੀਸ ॥੩੨॥ (Jap Ji, Guru Nanak, GGS. 7-8).
Naanak Nadharee Paaeeai Koorree Koorrai Thees ||32||

– ਨਾਨਕ ਨਦਰਿ ਕਰੇ ਸੋ ਪਾਏ ॥ ਆਸ ਅੰਦੇਸੇ ਤੇ ਨਿਹਕੇਵਲੁ ਹਉਮੈ ਸਬਦਿ ਜਲਾਏ ॥੨॥ (Raag Asa M. 1, GGS. 468-1).
Naanak Nadhar Karae So Paaeae || Aas Andhaesae Thae Nihakaeval Houmai Sabadh Jalaaeae ||2||

Whosoever comes to know of Guru Nanak’s God end up becoming like Him:-

– ਜਿਨਿ ਜਾਤਾ ਸੋ ਤਿਸ ਹੀ ਜੇਹਾ ॥ ਅਤਿ ਨਿਰਮਾਇਲੁ ਸੀਝਸਿ ਦੇਹਾ ॥ (Raag Raamkali M. 1, GGS. 931-3).
Jin Jaathaa So This Hee Jaehaa || Ath Niramaaeil Seejhas Dhaehaa ||

God of Guru Nanak is the relisher, Himself the relish, Himself the enjoyer as well. He Himself is the bride and is Himself the spouse in bed with her. He is my Master who is immersed in love, pervades everywhere:-

– ਆਪੇ ਰਸੀਆ ਆਪਿ ਰਸੁ ਆਪੇ ਰਾਵਣਹਾਰੁ ॥ ਆਪੇ ਹੋਵੈ ਚੋਲੜਾ ਆਪੇ ਸੇਜ ਭਤਾਰੁ ॥੧॥ (Sri Raag M. 1, GGS. 23-10).
Aapae Raseeaa Aap Ras Aapae Raavanehaar || Aapae Hovai Cholarraa Aapae Saej Bhathaar ||1||

ਰੰਗਿ ਰਤਾ ਮੇਰਾ ਸਾਹਿਬੁ ਰਵਿ ਰਹਿਆ ਭਰਪੂਰਿ ॥੧॥ ਰਹਾਉ ॥
Rang Rathaa Maeraa Saahib Rav Rehiaa Bharapoor ||1|| Rehaao ||

Guru Nanak’s God is true and He alone knows how great He is; and no one equals Him. Guru Ji gets a glimpse of His greatness in His Sabd/Naam:-

– ਤੁਮ ਸਾਚੇ ਹਮ ਤੁਮ ਹੀ ਰਾਚੇ ਸਬਦਿ ਭੇਦਿ ਫੁਨਿ ਸਾਚੇ ॥ (Raag Sorath M. 1, GGS. 597-2).
Thum Saachae Ham Thum Hee Raachae Sabadh Bhaedh Fun Saachae ||

ਅਹਿਨਿਸਿ ਨਾਮਿ ਰਤੇ ਸੇ ਸੂਚੇ ਮਰਿ ਜਨਮੇ ਸੇ ਕਾਚੇ ॥੩॥
Ahinis Naam Rathae Sae Soochae Mar Janamae Sae Kaachae ||3||

ਅਵਰੁ ਨ ਦੀਸੈ ਕਿਸੁ ਸਾਲਾਹੀ ਤਿਸਹਿ ਸਰੀਕੁ ਨ ਕੋਈ ॥
Avar N Dheesai Kis Saalaahee Thisehi Sareek N Koee ||

ਪ੍ਰਣਵਤਿ ਨਾਨਕੁ ਦਾਸਨਿ ਦਾਸਾ ਗੁਰਮਤਿ ਜਾਨਿਆ ਸੋਈ ॥੪॥੫॥
Pranavath Naanak Dhaasan Dhaasaa Guramath Jaaniaa Soee ||4||5||

The Will of Guru Nanak’s God pervades all the worlds, as all creation is born of Him through His Command:-

ਏਕੋ ਹੁਕਮੁ ਵਰਤੈ ਸਭ ਲੋਈ ॥ ਏਕਸੁ ਤੇ ਸਭ ਓਪਤਿ ਹੋਈ ॥੭॥ (Raag Gauri M. 1, GGS. 223-7).
Eaeko Hukam Varathai Sabh Loee || Eaekas Thae Sabh Oupath Hoee ||7||

God alone kills the beings in His Will and restores life to them if He so wills. None else can fashion, sustain and protect them. All are His Mercy:-

– ਜੀਆ ਮਾਰਿ ਜੀਵਾਲੇ ਸੋਈ ਅਵਰੁ ਨ ਕੋਈ ਰਖੈ ॥ (Raag Maajh M. 1, GGS. 150-1).
Jeeaa Maar Jeevaalae Soee Avar N Koee Rakhai ||

– ਆਪੇ ਭਾਂਡੇ ਸਾਜਿਅਨੁ ਆਪੇ ਪੂਰਣੁ ਦੇਇ ॥ ਇਕਨ੍ਹ੍ਹੀ ਦੁਧੁ ਸਮਾਈਐ ਇਕਿ ਚੁਲ੍ਹ੍ਹੈ ਰਹਨ੍ਹ੍ਹਿ ਚੜੇ ॥ (Raag Asa M. 1, GGS. 475-5).
Aapae Bhaanddae Saajian Aapae Pooran Dhaee || Eikanhee Dhudhh Samaaeeai Eik Chulhai Rehanih Charrae ||

ਇਕਿ ਨਿਹਾਲੀ ਪੈ ਸਵਨ੍ਹ੍ਹਿ ਇਕਿ ਉਪਰਿ ਰਹਨਿ ਖੜੇ ॥ ਤਿਨ੍ਹ੍ਹਾ ਸਵਾਰੇ ਨਾਨਕਾ ਜਿਨ੍ਹ੍ਹ ਕਉ ਨਦਰਿ ਕਰੇ ॥੧॥
Eik Nihaalee Pai Savanih Eik Oupar Rehan Kharrae || Thinhaa Savaarae Naanakaa Jinh Ko Nadhar Karae ||1||

God of Guru Nanak is infinite and pervades everywhere and drives all under His Will/Hukam. Divine union can be through a true Guru:-

ਕੁਦਰਤਿ ਕਰਨੈਹਾਰ ਅਪਾਰਾ ॥ ਕੀਤੇ ਕਾ ਨਾਹੀ ਕਿਹੁ ਚਾਰਾ ॥ (Raag Maaroo M. 1, GGS. 1042-15).
Kudharath Karanaihaar Apaaraa || Keethae Kaa Naahee Kihu Chaaraa ||

ਜੀਅ ਉਪਾਇ ਰਿਜਕੁ ਦੇ ਆਪੇ ਸਿਰਿ ਸਿਰਿ ਹੁਕਮੁ ਚਲਾਇਆ ॥੧॥
Jeea Oupaae Rijak Dhae Aapae Sir Sir Hukam Chalaaeiaa ||1||

ਹੁਕਮੁ ਚਲਾਇ ਰਹਿਆ ਭਰਪੂਰੇ ॥ ਕਿਸੁ ਨੇੜੈ ਕਿਸੁ ਆਖਾਂ ਦੂਰੇ ॥
Hukam Chalaae Rehiaa Bharapoorae || Kis Naerrai Kis Aakhaan Dhoorae ||

ਗੁਪਤ ਪ੍ਰਗਟ ਹਰਿ ਘਟਿ ਘਟਿ ਦੇਖਹੁ ਵਰਤੈ ਤਾਕੁ ਸਬਾਇਆ ॥੨॥
Gupath Pragatt Har Ghatt Ghatt Dhaekhahu Varathai Thaak Sabaaeiaa ||2||

ਜਿਸ ਕਉ ਮੇਲੇ ਸੁਰਤਿ ਸਮਾਏ ॥ ਗੁਰ ਸਬਦੀ ਹਰਿ ਨਾਮੁ ਧਿਆਏ ॥
Jis Ko Maelae Surath Samaaeae || Gur Sabadhee Har Naam Dhhiaaeae ||

ਆਨਦ ਰੂਪ ਅਨੂਪ ਅਗੋਚਰ ਗੁਰ ਮਿਲਿਐ ਭਰਮੁ ਜਾਇਆ ॥੩॥
Aanadh Roop Anoop Agochar Gur Miliai Bharam Jaaeiaa ||3||

Guru Nanak’s God is the only deliverer and forgiver:-

ਆਗੈ ਪੂਛ ਨ ਹੋਵਈ ਜਿਸੁ ਬੇਲੀ ਗੁਰੁ ਕਰਤਾਰੁ ॥ ਆਪਿ ਛਡਾਏ ਛੁਟੀਐ ਆਪੇ ਬਖਸਣਹਾਰੁ ॥੨॥ (Sri Raag M. 1, GGS. 62-19).
Aagai Pooshh N Hovee Jis Baelee Gur Karathaar || Aap Shhaddaaeae Shhutteeai Aapae Bakhasanehaar ||2||

Everything happens with Will of Guru Nanak’s God who dominates everywhere and in everything, here and hereafter:-

ਤੁਧੁ ਬਿਨੁ ਦੂਜੀ ਨਾਹੀ ਜਾਇ ॥ ਜੋ ਕਿਛੁ ਵਰਤੈ ਸਭ ਤੇਰੀ ਰਜਾਇ ॥੧॥ (Raag Gauri M. 1, GGS. 151-8).
Thudhh Bin Dhoojee Naahee Jaae || Jo Kishh Varathai Sabh Thaeree Rajaae ||1||
Without You, I have other place of rest at all. Whatever happens is all according to Your Will. ||1||

ਨਾ ਜੀਉ ਮਰੈ ਨ ਡੂਬੈ ਤਰੈ ॥ ਡਰੀਐ ਜੇ ਡਰੁ ਹੋਵੈ ਹੋਰੁ ॥
Naa Jeeo Marai N Ddoobai Tharai || Ddareeai Jae Ddar Hovai Hor ||
The soul does not die; it does not drown, and it does not swim across. Be afraid, if you have any fear, other than the Fear of God.

ਡਰਿ ਡਰਿ ਡਰਣਾ ਮਨ ਕਾ ਸੋਰੁ ॥੧॥ ਰਹਾਉ ॥
Ddar Ddar Ddaranaa Man Kaa Sor ||1|| Rehaao ||
Afraid of fear, and living in fear, the mind is held in tumult. ||1||Pause||

ਜਿਨਿ ਕਿਛੁ ਕੀਆ ਸੋ ਕਿਛੁ ਕਰੈ ॥ ਹੁਕਮੇ ਆਵੈ ਹੁਕਮੇ ਜਾਇ ॥
Jin Kishh Keeaa So Kishh Karai || Hukamae Aavai Hukamae Jaae ||
The One who created everything does everything. 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 Nanak’s God brings salvation to him as a guide and protector in his life:-

ਗੁਰੁ ਪਉੜੀ ਬੇੜੀ ਗੁਰੂ ਗੁਰੁ ਤੁਲਹਾ ਹਰਿ ਨਾਉ ॥ (Sri Raag M. 1, GGS. 17-13).
Gur Pourree Baerree Guroo Gur Thulehaa Har Naao ||
The Guru is the Ladder, the Guru is the Boat, and the Guru is the Raft to take me to the Lord’s Name.

ਗੁਰੁ ਸਰੁ ਸਾਗਰੁ ਬੋਹਿਥੋ ਗੁਰੁ ਤੀਰਥੁ ਦਰੀਆਉ ॥
Gur Sar Saagar Bohithho Gur Theerathh Dhareeaao ||
The Guru is the Boat to carry me across the world-ocean; the Guru is the Sacred Shrine of Pilgrimage, the Guru is the Holy River.

ਜੇ ਤਿਸੁ ਭਾਵੈ ਊਜਲੀ ਸਤ ਸਰਿ ਨਾਵਣ ਜਾਉ ॥੩॥
Jae This Bhaavai Oojalee Sath Sar Naavan Jaao ||3||
If it pleases Him, I bathe in the Pool of Truth, and become radiant and pure. ||3||

ਪੂਰੋ ਪੂਰੋ ਆਖੀਐ ਪੂਰੈ ਤਖਤਿ ਨਿਵਾਸ ॥
Pooro Pooro Aakheeai Poorai Thakhath Nivaas ||
He is called the Most Perfect of the Perfect. He sits upon His Perfect Throne.

ਪੂਰੈ ਥਾਨਿ ਸੁਹਾਵਣੈ ਪੂਰੈ ਆਸ ਨਿਰਾਸ ॥
Poorai Thhaan Suhaavanai Poorai Aas Niraas ||
He looks so Beautiful in His Perfect Place. He fulfills the hopes of the hopeless.

ਨਾਨਕ ਪੂਰਾ ਜੇ ਮਿਲੈ ਕਿਉ ਘਾਟੈ ਗੁਣ ਤਾਸ ॥੪॥੯॥
Naanak Pooraa Jae Milai Kio Ghaattai Gun Thaas ||4||9||
O Nanak, if one obtains the Perfect Lord, how can his virtues decrease? ||4||9||

Guru Nanak while showing his closeness with his God goes on to pays his gratitude for enlightening him:-

ਮੁਲ ਖਰੀਦੀ ਲਾਲਾ ਗੋਲਾ ਮੇਰਾ ਨਾਉ ਸਭਾਗਾ ॥ (Raag Maaroo M. 1, GGS. 991-1).
Mul Khareedhee Laalaa Golaa Maeraa Naao Sabhaagaa ||
I am Your slave, Your bonded servant, and so I am called fortunate.

ਗੁਰ ਕੀ ਬਚਨੀ ਹਾਟਿ ਬਿਕਾਨਾ ਜਿਤੁ ਲਾਇਆ ਤਿਤੁ ਲਾਗਾ ॥੧॥
Gur Kee Bachanee Haatt Bikaanaa Jith Laaeiaa Thith Laagaa ||1||
I sold myself at Your store in exchange for the Guru’s Word; whatever You link me to, to that I am linked. ||1||

ਤੇਰੇ ਲਾਲੇ ਕਿਆ ਚਤੁਰਾਈ ॥ ਸਾਹਿਬ ਕਾ ਹੁਕਮੁ ਨ ਕਰਣਾ ਜਾਈ ॥੧॥ ਰਹਾਉ ॥
Thaerae Laalae Kiaa Chathuraaee || Saahib Kaa Hukam N Karanaa Jaaee ||1|| Rehaao ||
What cleverness can Your servant try with You? O my Lord and Master, I cannot carry out the Hukam of Your Command. ||1||Pause||

Guru Nanak Sahib expresses his inability to know his God completely to be able to describe the extent of God fully. However, Guru Ji conveys that His God is the giver of all souls and is worth remembering.

ਜੇ ਹਉ ਜਾਣਾ ਆਖਾ ਨਾਹੀ ਕਹਣਾ ਕਥਨੁ ਨ ਜਾਈ ॥ (Jap, GURU NANAK, GGS. 2-9).
Jae Ho Jaanaa Aakhaa Naahee Kehanaa Kathhan N Jaaee ||
Even knowing God, I cannot describe Him; He cannot be described in words.

ਗੁਰਾ ਇਕ ਦੇਹਿ ਬੁਝਾਈ ॥
Guraa Eik Dhaehi Bujhaaee ||
The Guru has given me this one understanding:

ਸਭਨਾ ਜੀਆ ਕਾ ਇਕੁ ਦਾਤਾ ਸੋ ਮੈ ਵਿਸਰਿ ਨ ਜਾਈ ॥੫॥
Sabhanaa Jeeaa Kaa Eik Dhaathaa So Mai Visar N Jaaee ||5||
There is only the One, the Giver of all souls. May I never forget Him! ||5||

Guru Nanak Sahib ends up his inner feelings for his God in the following verses:-

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

According Guru Nanak Sahib shares that the Divine- Energy or Force is simply Nadr of Waheguru that brings supreme enlightenment:-

ਜਿਨ ਕਉ ਨਦਰਿ ਕਰਮੁ ਤਿਨ ਕਾਰ ॥ (Jap Guru Nanak, GGS. 8-9).
Jin Ko Nadhar Karam Thin Kaar ||
Such is the karma of those upon whom He has cast His Glance of Grace.

ਨਾਨਕ ਨਦਰੀ ਨਦਰਿ ਨਿਹਾਲ ॥੩੮॥
Naanak Nadharee Nadhar Nihaal ||38||
O Nanak, the Merciful Lord, by His Grace, uplifts and exalts them. ||38||

To my mind the best expression of Guru Nanak’s message (or Guru Nanak’s Philosophy about God) is given in the following panktis of Guru Angad Dev Ji. The succeeding Gurus expounded on the spiritual understanding of Guru Angad Dev Ji in further developing on the thinking of Guru Nanak Sahib:-

• ਆਪੇ ਸਾਜੇ ਕਰੇ ਆਪਿ ਜਾਈ ਭਿ ਰਖੈ ਆਪਿ ॥ ਤਿਸੁ ਵਿਚਿ ਜੰਤ ਉਪਾਇ ਕੈ ਦੇਖੈ ਥਾਪਿ ਉਥਾਪਿ ॥ (Raag Asa M. 2, GGS. 475-7).
  He Himself creates and fashions the world, and He Himself keeps it in order.
  Having created the beings within it, He oversees their birth and death.

ਕਿਸ ਨੋ ਕਹੀਐ ਨਾਨਕਾ ਸਭੁ ਕਿਛੁ ਆਪੇ ਆਪਿ ॥੨॥
Unto whom should we speak, O Nanak, when He Himself is all-in-all? ||2||

• ਜਿਉ ਸਾਹਿਬ ਨਾਲਿ ਨ ਹਾਰੀਐ ਤੇਵੇਹਾ ਪਾਸਾ ਢਾਲੀਐ ॥ (Raag Asa M. 2, GGS. 474-8).
  So throw the dice in such a way, that you shall not lose with your Lord and Master. on your side.

Guru Amar Das Ji reaffirms that the God is Creator and bestower of Grace on us to become Gurmukh in order to abide in peace as Ik-Mik with God :-

• ਆਪੇ ਸ੍ਰਿਸਟਿ ਸਭ ਸਾਜੀਅਨੁ ਆਪੇ ਨਦਰਿ ਕਰੇਇ ॥ (Raag Maroo M. 3, GGS. 994-4).
  Aapae Srisatt Sabh Saajeean Aapae Nadhar Karaee ||
  He Himself fashioned the entire universe; He Himself bestows His Glance of Grace.

ਨਾਨਕ ਨਾਮਿ ਵਡਿਆਈਆ ਜੈ ਭਾਵੈ ਤੈ ਦੇਇ ॥੪॥੨॥
Naanak Naam Vaddiaaeeaa Jai Bhaavai Thai Dhaee ||4||2||
O Nanak, the Naam, the Name of the Lord, is glorious and great; as He pleases, He bestows His Blessings. ||4||2||

ਨਾਨਕ ਸਭੁ ਕਿਛੁ ਆਪੇ ਆਪਿ ਹੈ ਦੂਜਾ ਨਾਹੀ ਕੋਇ ॥ (Raag Maaroo M. 3, GGS. 994-9).
Naanak Sabh Kishh Aapae Aap Hai Dhoojaa Naahee Koe ||
O Nanak, God Himself Himself is all-in-all. There is no other at all.

ਭਗਤਿ ਖਜਾਨਾ ਬਖਸਿਓਨੁ ਗੁਰਮੁਖਾ ਸੁਖੁ ਹੋਇ ॥੪॥੩॥
Bhagath Khajaanaa Bakhasioun Guramukhaa Sukh Hoe ||4||3||
He bestows the treasure of devotional worship, and the Gurmukhs abide in peace. ||4||3||

Guru Ram Das Ji elaborates on attributes and expense of All-pervading & All powerful Waheguru:-

ਵਡਾ ਮੇਰਾ ਗੋਵਿੰਦੁ ਅਗਮ ਅਗੋਚਰੁ ਆਦਿ ਨਿਰੰਜਨੁ ਨਿਰੰਕਾਰੁ ਜੀਉ ॥ (Raag Asa M. 4, GGS. 448-1)
Vaddaa Maeraa Govindh Agam Agochar Aadh Niranjan Nirankaar Jeeo ||
My Lord of the Universe is great, unapproachable, unfathomable, primal, immaculate and formless.

ਤਾ ਕੀ ਗਤਿ ਕਹੀ ਨ ਜਾਈ ਅਮਿਤਿ ਵਡਿਆਈ ਮੇਰਾ ਗੋਵਿੰਦੁ ਅਲਖ ਅਪਾਰ ਜੀਉ ॥
Thaa Kee Gath Kehee N Jaaee Amith Vaddiaaee Maeraa Govindh Alakh Apaar Jeeo ||
His condition cannot be described; His Glorious Greatness is immeasurable. My Lord of the Universe is invisible and infinite.

ਗੋਵਿੰਦੁ ਅਲਖ ਅਪਾਰੁ ਅਪਰੰਪਰੁ ਆਪੁ ਆਪਣਾ ਜਾਣੈ ॥
Govindh Alakh Apaar Aparanpar Aap Aapanaa Jaanai ||
The Lord of the Universe is invisible, infinite and unlimited. He Himself knows Himself.

ਕਿਆ ਇਹ ਜੰਤ ਵਿਚਾਰੇ ਕਹੀਅਹਿ ਜੋ ਤੁਧੁ ਆਖਿ ਵਖਾਣੈ ॥
Kiaa Eih Janth Vichaarae Keheeahi Jo Thudhh Aakh Vakhaanai ||
What should these poor creatures say? How can they speak of and describe You?

ਜਿਸ ਨੋ ਨਦਰਿ ਕਰਹਿ ਤੂੰ ਅਪਣੀ ਸੋ ਗੁਰਮੁਖਿ ਕਰੇ ਵੀਚਾਰੁ ਜੀਉ ॥
Jis No Nadhar Karehi Thoon Apanee So Guramukh Karae Veechaar Jeeo ||
That Gurmukh who is blessed by Your Glance of Grace contemplates You.

ਵਡਾ ਮੇਰਾ ਗੋਵਿੰਦੁ ਅਗਮ ਅਗੋਚਰੁ ਆਦਿ ਨਿਰੰਜਨੁ ਨਿਰੰਕਾਰੁ ਜੀਉ ॥੧॥
Vaddaa Maeraa Govindh Agam Agochar Aadh Niranjan Nirankaar Jeeo ||1||
My Lord of the Universe is great, unapproachable, unfathomable, primal, immaculate and formless. ||1||………………….

ਸਭ ਸਬਦਿ ਸਮਾਵੈ ਜਾਂ ਤੁਧੁ ਭਾਵੈ ਤੇਰੈ ਸਬਦਿ ਵਡਿਆਈ ॥
Sabh Sabadh Samaavai Jaan Thudhh Bhaavai Thaerai Sabadh Vaddiaaee ||
When it pleases Your Will, we obtain greatness through Your Shabad.

ਗੁਰਮੁਖਿ ਬੁਧਿ ਪਾਈਐ ਆਪੁ ਗਵਾਈਐ ਸਬਦੇ ਰਹਿਆ ਸਮਾਈ ॥
Guramukh Budhh Paaeeai Aap Gavaaeeai Sabadhae Rehiaa Samaaee ||
The Gurmukh obtains wisdom, and eliminates his self-conceit, and remains absorbed in the Shabad.

• ਅੰਤਰਿ ਅਲਖੁ ਨ ਜਾਈ ਲਖਿਆ ॥ (Raag Maajh M. 5, GGS. 130-10)
  Anthar Alakh N Jaaee Lakhiaa ||
  The Unseen Lord is within, but He cannot be seen.

ਨਾਮੁ ਰਤਨੁ ਲੈ ਗੁਝਾ ਰਖਿਆ ॥
Naam Rathan Lai Gujhaa Rakhiaa ||
He has taken the Jewel of the Naam, the Name of the Lord, and He keeps it well concealed.

ਅਗਮੁ ਅਗੋਚਰੁ ਸਭ ਤੇ ਊਚਾ ਗੁਰ ਕੈ ਸਬਦਿ ਲਖਾਵਣਿਆ ॥੧॥
Agam Agochar Sabh Thae Oochaa Gur Kai Sabadh Lakhaavaniaa ||1||
The Inaccessible and Incomprehensible Lord is the highest of all. Through the Word of the Guru’s Shabad, He is known. ||1||

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

ਤੂੰ ਮੇਰਾ ਬੰਧਪੁ ਤੂੰ ਮੇਰਾ ਭ੍ਰਾਤਾ ॥
Thoon Maeraa Bandhhap Thoon Maeraa Bhraathaa ||
You are my Relative, and You are my Brother.

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

ਤੁਮਰੀ ਕ੍ਰਿਪਾ ਤੇ ਤੁਧੁ ਪਛਾਣਾ ॥
Thumaree Kirapaa Thae Thudhh Pashhaanaa ||
By Your Grace, I recognize You.

ਤੂੰ ਮੇਰੀ ਓਟ ਤੂੰਹੈ ਮੇਰਾ ਮਾਣਾ ॥
Thoon Maeree Outt Thoonhai Maeraa Maanaa ||
You are my Shelter, and You are my Honor.

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

• ਕਾਹੇ ਰੇ ਬਨ ਖੋਜਨ ਜਾਈ ॥ (Raag Dhanaasree M. 9, GGS. 684-14).
  Kaahae Rae Ban Khojan Jaaee ||
  Why do you go looking for Him in the forest?

ਸਰਬ ਨਿਵਾਸੀ ਸਦਾ ਅਲੇਪਾ ਤੋਹੀ ਸੰਗਿ ਸਮਾਈ ॥੧॥ ਰਹਾਉ ॥
Sarab Nivaasee Sadhaa Alaepaa Thohee Sang Samaaee ||1|| Rehaao ||
Although he is unattached, he dwells everywhere. He is always with you as your companion. ||1||Pause||

ਪੁਹਪ ਮਧਿ ਜਿਉ ਬਾਸੁ ਬਸਤੁ ਹੈ ਮੁਕਰ ਮਾਹਿ ਜੈਸੇ ਛਾਈ ॥
Puhap Madhh Jio Baas Basath Hai Mukar Maahi Jaisae Shhaaee ||
Like the fragrance which remains in the flower, and like the reflection in the mirror,

ਤੈਸੇ ਹੀ ਹਰਿ ਬਸੇ ਨਿਰੰਤਰਿ ਘਟ ਹੀ ਖੋਜਹੁ ਭਾਈ ॥੧॥
Thaisae Hee Har Basae Niranthar Ghatt Hee Khojahu Bhaaee ||1||
The Lord dwells deep within; search for Him within your own heart, O Siblings of Destiny. ||1||

ਬਾਹਰਿ ਭੀਤਰਿ ਏਕੋ ਜਾਨਹੁ ਇਹੁ ਗੁਰ ਗਿਆਨੁ ਬਤਾਈ ॥
Baahar Bheethar Eaeko Jaanahu Eihu Gur Giaan Bathaaee ||
Outside and inside, know that there is only the One Lord; the Guru has imparted this wisdom to me.

ਜਨ ਨਾਨਕ ਬਿਨੁ ਆਪਾ ਚੀਨੈ ਮਿਟੈ ਨ ਭ੍ਰਮ ਕੀ ਕਾਈ ॥੨॥੧॥
Jan Naanak Bin Aapaa Cheenai Mittai N Bhram Kee Kaaee ||2||1||
O servant Nanak, without knowing one’s own self, the moss of doubt is not removed. ||2||1||

-ਅਲਹੁ ਅਲਖੁ ਨ ਜਾਈ ਲਖਿਆ ਗੁਰਿ ਗੁੜੁ ਦੀਨਾ ਮੀਠਾ ॥ (Raag Parbhati Bhagat Kabir, GGS. 1350-4).
Alahu Alakh N Jaaee Lakhiaa Gur Gurr Dheenaa Meethaa ||
The Lord Allah is Unseen; He cannot be seen. The Guru has blessed me with this sweet molasses.

ਕਹਿ ਕਬੀਰ ਮੇਰੀ ਸੰਕਾ ਨਾਸੀ ਸਰਬ ਨਿਰੰਜਨੁ ਡੀਠਾ ॥੪॥੩॥
Kehi Kabeer Maeree Sankaa Naasee Sarab Niranjan Ddeethaa ||4||3||
Says Kabeer, my anxiety and fear have been taken away; I see the Immaculate Lord pervading everywhere. ||4||3||

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

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

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

ਮਾਧਵੇ ਜਾਨਤ ਹਹੁ ਜੈਸੀ ਤੈਸੀ ॥ ਅਬ ਕਹਾ ਕਰਹੁਗੇ ਐਸੀ ॥੧॥ ਰਹਾਉ ॥
O Lord, You know my love for You. Now, what will You do? ||1||Pause||
……………….
ਆਪਨ ਬਾਪੈ ਨਾਹੀ ਕਿਸੀ ਕੋ ਭਾਵਨ ਕੋ ਹਰਿ ਰਾਜਾ ॥ ਮੋਹ ਪਟਲ ਸਭੁ ਜਗਤੁ ਬਿਆਪਿਓ ਭਗਤ ਨਹੀ ਸੰਤਾਪਾ ॥੩॥ Raag Sorath Bhagat Ravidas, GGS. 658-6).
The Lord, our King, is father to no one, except those who love Him. The veil of emotional attachment has been cast over the entire world, but it does not bother the Lord’s devotee. ||3||

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

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

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

Guru Gobind Singh Ji demonstrates that he was fully merged with all pervading Waheguru to enjoy Divine Strength being IK-MIK with Waheguru.

ਕਿ ਜਾਹਿਰ ਜਹੂਰ ਹੈਂ ॥ ਕਿ ਹਾਜਿਰ ਹਜੂਰ ਹੈਂ ॥ (Jaap Sahib, Dasam Granth, page 150-1).
Ki Jaahri Jahoora Hain ॥ Ki Haajri Hajoora Hain ॥
That Thou art visible illumination ! That Thou art All-Prevading!……

ਕਿ ਸਾਹਿਬ ਦਿਮਾਗ ਹੈਂ ॥ ਕਿ ਹੁਸਨੁਲ ਚਰਾਗ ਹੈਂ ॥
Ki Saahib Dimaaga Hain ॥ Ki Husnula Charaaga Hain ॥
You are the guiding Intelligence and light in my body.

ਸਗਲ ਦੁਆਰ ਕਉ ਛਾਡਿ ਕੈ ਗਹਯੋ ਤੁਹਾਰੋ ਦੁਆਰ ॥ ਬਾਂਹਿ ਗਹੇ ਕੀ ਲਾਜ ਅਸਿ ਗੋਬਿੰਦ ਦਾਸ ਤੁਹਾਰ ॥੮੬੪॥ (Dasam Granth page 642-14).
O Lord ! I have forsaken all other doors and have caught hold of only Thy door. O Lord ! Thou has caught hold of my arm; I, Govind, am Thy serf, kindly take (care of me and) protect my honor.

The Sikh slogan ‘Waheguru Ji Ka Khalsa, Waheguru Ji Ki Fateh’ sums up his personality. He himself was a Khalsa and he attributed every victory in life to Waheguru. “Nischay kar apni jeet karo” – was not his egoistic claim but out of his confidence of living under the Divine shelter of ONLY Waheguru/God (binse dooja).

In Sukhmani Sahib in Raag Gauri M.5, God is described as subtle and manifest “ਨਾਨਕ ਸੋ ਸੂਖਮੁ ਸੋਈ ਅਸਥੂਲੁ ॥੫॥.

According to Gurbani, God is easily accessible provided one has a burning desire for God. Divine Kirpa/Nadr/Gurparsad creates an environment for God to remain in the conscious of a person to shape such a person as a brave Saint. All the Sikh Gurus, Bhagats and Mahapurakhs experienced Sehaj on account of the persistent presence of God’s divine attributes in their Surat (consciousness).

• ਪਾਰਬ੍ਰਹਮ ਕੀ ਜਿਸੁ ਮਨਿ ਭੂਖ ॥ (Raag Gauri M. 5, GGS. 281-14).
  Paarabreham Kee Jis Man Bhookh ||
  One whose mind hungers for the Supreme Lord God,

ਨਾਨਕ ਤਿਸਹਿ ਨ ਲਾਗਹਿ ਦੂਖ ॥੪॥
Naanak Thisehi N Laagehi Dhookh ||4||
O Nanak, shall not suffer pain. ||4||

ਜਿਸ ਕਉ ਹਰਿ ਪ੍ਰਭੁ ਮਨਿ ਚਿਤਿ ਆਵੈ ॥
Jis Ko Har Prabh Man Chith Aavai ||
One who focuses his conscious mind on the Lord God

ਸੋ ਸੰਤੁ ਸੁਹੇਲਾ ਨਹੀ ਡੁਲਾਵੈ ॥
So Santh Suhaelaa Nehee Ddulaavai ||

• that Saint is at peace; he does not waver.

ਜਿਸੁ ਪ੍ਰਭੁ ਅਪੁਨਾ ਕਿਰਪਾ ਕਰੈ ॥
Jis Prabh Apunaa Kirapaa Karai ||
Those unto whom God has granted His Grace

ਸੋ ਸੇਵਕੁ ਕਹੁ ਕਿਸ ਤੇ ਡਰੈ ॥
So Saevak Kahu Kis Thae Ddarai ||
Who do those servants need to fear?

ਜੈਸਾ ਸਾ ਤੈਸਾ ਦ੍ਰਿਸਟਾਇਆ ॥
Jaisaa Saa Thaisaa Dhrisattaaeiaa ||
As God is, so does He appear;

ਅਪੁਨੇ ਕਾਰਜ ਮਹਿ ਆਪਿ ਸਮਾਇਆ ॥
Apunae Kaaraj Mehi Aap Samaaeiaa ||
In His Own creation, He Himself is pervading.

ਸੋਧਤ ਸੋਧਤ ਸੋਧਤ ਸੀਝਿਆ ॥
Sodhhath Sodhhath Sodhhath Seejhiaa ||
Searching, searching, searching, and finally, success!

ਗੁਰ ਪ੍ਰਸਾਦਿ ਤਤੁ ਸਭੁ ਬੂਝਿਆ ॥
Gur Prasaadh Thath Sabh Boojhiaa ||
By Guru’s Grace, the essence of all reality is understood.

ਜਬ ਦੇਖਉ ਤਬ ਸਭੁ ਕਿਛੁ ਮੂਲੁ ॥
Jab Dhaekho Thab Sabh Kishh Mool ||
Wherever I look, there I see Him, at the root of all things.

ਨਾਨਕ ਸੋ ਸੂਖਮੁ ਸੋਈ ਅਸਥੂਲੁ ॥੫॥
Naanak So Sookham Soee Asathhool ||5||
O Nanak, He is the subtle, and He is also the manifest. ||5||

Those who are persistent in staying in the knowledge of God, become glorious and as a result are accredited as redeemers of Humanity. This is true for all spiritually elevated persons:-

• ਜਿਨ ਪ੍ਰਭੁ ਜਾਤਾ ਸੁ ਸੋਭਾਵੰਤ ॥ (raag Gauri M. 5, GGS. 282-2).
  Jin Prabh Jaathaa S Sobhaavanth ||
  Those who know God are glorious.

ਸਗਲ ਸੰਸਾਰੁ ਉਧਰੈ ਤਿਨ ਮੰਤ ॥
Sagal Sansaar Oudhharai Thin Manth ||
The whole world is redeemed by their teachings.

One who has full faith and trust in God, eventually he/she is absorbed in divinity and become Parupkari:-

• ਪਾਰਬ੍ਰਹਮੁ ਜਿਨਿ ਸਚੁ ਕਰਿ ਜਾਤਾ ॥ (Raag Gauri M. 5, GGS. 283-15).
  Paarabreham Jin Sach Kar Jaathaa ||
  One who recognizes the Supreme Lord God as True

ਨਾਨਕ ਸੋ ਜਨੁ ਸਚਿ ਸਮਾਤਾ ॥੮॥੧੫॥
Naanak So Jan Sach Samaathaa ||8||15||

• O Nanak, that humble being is absorbed into the True One. ||8||15||
• ਜਿਨਿ ਜਨਿ ਅਪਨਾ ਪ੍ਰਭੂ ਪਛਾਤਾ ॥ (Raag Gauri M. 5, GGS. 286-10).
  Jin Jan Apanaa Prabhoo Pashhaathaa ||
  Those humble beings who recognizes God

ਸੋ ਜਨੁ ਸਰਬ ਥੋਕ ਕਾ ਦਾਤਾ ॥
So Jan Sarab Thhok Kaa Dhaathaa ||
Are the givers of all things.

Finally, in order to have a taste of God/Waheguru, one has to become Sadh.

• ਪ੍ਰਭ ਜੀ ਬਸਹਿ ਸਾਧ ਕੀ ਰਸਨਾ ॥ (Raag Gauri M. 5, GGS. 292-5).
  Prabh Jee Basehi Saadhh Kee Rasanaa ||
  God abides upon the tongues of His Saints.

The need is to accept “Sikhi Sikhya Gur Vichar” (M.1) and “Gurbani Eis Jag Mein Channan” (M. 3)

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E-mail: kirpal2singh@yohoo.com

Khalsa was not created by Guru Gobind Singh Ji. He was instrumental in bringing the spirit of khalsa on the surface (Pargatiyiaa). The Khalsa was in creation since Guru Nanak Sahib and was helped to flourish on the teachings of all the Gurus, Bhagats, Mahapurakhs, Gurmukhs.

On Vaisakhi day Guru Gobind Singh Ji dedicated the Khalsa to Waheguru with a note of optimism: “Waheguru Ji Ka Khalsa Waheguru Ji Ki Fateh”.

In Sikhi, the Vaisakhi marks the beginning of a renewed Saroop of a Sikh (Khalsa Panth) and a daily commitment to Nit-nem above other social and cultural activities. Wishing all the members a “Happy Vaisakhi”.

On the occasion of Vaisakhi, I like to share with you the source of strength of Guru Gobind Singh who having lost his father, sons, family members and numerous Sikhs still remained in ‘Chardi Kalla’ (Optimistic). There is a message in his experiences for of us to deal with hurdles in life. Guru Ji’s spiritual and physical strength was on account of his total surrender with devotion to Waheguru as given in the following verse of his in Dasam Granth:-

ਸਗਲ ਦੁਆਰ ਕਉ ਛਾਡਿ ਕੈ ਗਹਯੋ ਤੁਹਾਰੋ ਦੁਆਰ ॥ ਬਾਂਹਿ ਗਹੇ ਕੀ ਲਾਜ ਅਸਿ ਗੋਬਿੰਦ ਦਾਸ ਤੁਹਾਰ ॥੮੬੪॥ (Dasam Granth page 642-14).
O Lord ! I have forsaken all other doors and have caught hold of only Thy door. O Lord ! Thou has caught hold of my arm; I, Govind, am Thy serf, kindly take (care of me and) protect my honor.

The Sikh slogan ‘Waheguru Ji Ka Khalsa, Waheguru Ji Ki Fateh’ sums up his personality. He himself was a Khalsa and he attributed every victory in life to Waheguru. “Nischay kar apni jeet karo” – was not his egoistic claim but out of his confidence of living under the Divine shelter of ONLY Waheguru (binse dooja).

Gurbani advices and guides us about Guru Gobind Singh Ji:-

ਜਿਨ ਪ੍ਰਭੁ ਜਾਤਾ ਸੁ ਸੋਭਾਵੰਤ ॥ ਸਗਲ ਸੰਸਾਰੁ ਉਧਰੈ ਤਿਨ ਮੰਤ ॥ (Raag Gauri M. 5, GGS. 28-22).
Jin Prabh Jaathaa S Sobhaavanth || Sagal Sansaar Oudhharai Thin Manth ||
Those who know God are glorious. The whole world is redeemed by their teachings.

Since Guru Gobind Singh Ji knew God/Waheguru, so his message is worth emulating as well. However, while in doubt about the Authorship of Dasam Granth, Jaap Sahib, Savaiye Patshahi 10 and Kabiovach Benti Chaupai (of Dasam Granth) be kept aside just like bulk of other Gurbani and Bhagat Bani for additional reading and contemplation as Sadharan Paath Sahib.

Guru Gobind Singh Ji as a “Sarbans Dani”, demonstrates that he was fully merged with Waheguru to enjoy Divine Strength being IK-MIK with Waheguru.

ਕਿ ਜਾਹਿਰ ਜਹੂਰ ਹੈਂ ॥ ਕਿ ਹਾਜਿਰ ਹਜੂਰ ਹੈਂ ॥ (Jaap Sahib, Dasam Granth, page 150-1).
Ki Jaahri Jahoora Hain ॥ Ki Haajri Hajoora Hain ॥
That Thou art visible illumination ! That Thou art All-Prevading!……

ਕਿ ਸਾਹਿਬ ਦਿਮਾਗ ਹੈਂ ॥ ਕਿ ਹੁਸਨੁਲ ਚਰਾਗ ਹੈਂ ॥
Ki Saahib Dimaaga Hain ॥ Ki Husnula Charaaga Hain ॥
You are the guiding Intelligence and light in my body.

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

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

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

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

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

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

The similar stance was propagated after experiencing by other Sikh Gurus before Guru Gobind Singh Ji:

ਦੂਜਾ ਨਾਹੀ ਕੋਇ ਜਿਸੁ ਆਗੈ ਪਿਆਰੇ ਜਾਇ ਕਹਾ ॥੧॥ ਰਹਾਉ ॥ (Raag Dhanaasree M. 1, GGS. 660-8).
There is no other, O Beloved, to whom I can go and speak. ||1||Pause||

ਜਿਉ ਸਾਹਿਬ ਨਾਲਿ ਨ ਹਾਰੀਐ ਤੇਵੇਹਾ ਪਾਸਾ ਢਾਲੀਐ ॥ (Raag Asa M. 2, GGS. 474-8).
So throw the dice in such a way, that you shall not lose with your Lord and Master. on your side

ਆਪੁ ਛੋਡਹਿ ਤਾਂ ਸਹੁ ਮਿਲੈ ਸਚਾ ਏਹੁ ਵੀਚਾਰੁ ॥ (Salok Vaaraan and Vadheek: Guru Amar Das, GGS. 1420-18).
Give up your selfishness, and then you shall meet your Husband Lord. Consider this Truth.

ਜਿਚਰੁ ਦੂਜਾ ਭਰਮੁ ਸਾ ਅੰਮਾਲੀ ਤਿਚਰੁ ਮੈ ਜਾਣਿਆ ਪ੍ਰਭੁ ਦੂਰੇ ॥(Raag Vadhans M. 5, GGS. 564-13).
As long as I suffered from duality and doubt, O my friend, I thought God was far away.

Guru Nanak Sahib clearly guides us to access a Gurmat recipe to gain a spirit of CHARDI KALA (OPTIMISM):-

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

On “ਸਹੁ ਪਾਈਐ” – strength of an individual is replaced by Waheguru’s strength. (Taan bhu keha karrha jeo?).

Oneness of God is also expressed by Bhagat Kabir Ji, Guru Ram Das Ji:-

• ਅਵਲਿ ਅਲਹ ਨੂਰੁ ਉਪਾਇਆ ਕੁਦਰਤਿ ਕੇ ਸਭ ਬੰਦੇ ॥ ਏਕ ਨੂਰ ਤੇ ਸਭੁ ਜਗੁ ਉਪਜਿਆ ਕਉਨ ਭਲੇ ਕੋ ਮੰਦੇ ॥੧॥ (Raag Parbhati, Bhagat Kabir, GGS. 1349-19).
  First, Allah created the Light; then, by His Creative Power, He made all mortal beings. From the One Light, the entire universe welled up. So who is good, and who is bad? ||1||
• ਖਾਲਿਕੁ ਖਲਕ ਖਲਕ ਮਹਿ ਖਾਲਿਕੁ ਪੂਰਿ ਰਹਿਓ ਸ੍ਰਬ ਠਾਂਈ ॥੧॥ ਰਹਾਉ ॥ (Raag Parbhati, Bhagat Kabir, GGS. 1350-1).
  The Creation is in the Creator, and the Creator is in the Creation, totally pervading and permeating all places. ||1||Pause||
• 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.

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

4. ਚਾਰੇ ਵੇਦ ਹੋਏ ਸਚਿਆਰ ॥ (Raag Asa, M. 1, GGS. 470-8).
   The four Vedas each claim to be true.

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

1.ਭਾਉ 2.ਭਗਤਿ ਕਰਿ 4.ਨੀਚੁ ਸਦਾਏ ॥
With loving devotional worship, abiding in humility,

ਤਉ ਨਾਨਕ 4.ਮੋਖੰਤਰੁ ਪਾਏ ॥੨॥
When translated in simple words it reads:-

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

Where does One God/Waheguru exist as per Gurbani?

ਬਲਿਹਾਰੀ ਕੁਦਰਤਿ ਵਸਿਆ ॥ ਤੇਰਾ ਅੰਤੁ ਨ ਜਾਈ ਲਖਿਆ ॥੧॥ ਰਹਾਉ ॥ (Raag Asa, M. 1, GGS. 469-10).
I am a sacrifice to Your almighty creative power which is pervading everywhere. Your limits cannot be known. ||1||Pause|I

Guru Nanak Sahib and Guru Amardas Ji are unequivocal in defining Sikhi (the spiritual path for a Sikh) in the light of Gurbani: that one who contemplates on teaching of Gur (revealed to the Sikh Gurus by their Gur that is ‘Waheguru’). The start of reciting and contemplation on Gurbani actually amounts to as receiving the Divine grace to progress on the path of Sikhi:-

ਸਿਖੀ ਸਿਖਿਆ ਗੁਰ ਵੀਚਾਰਿ ॥ ਨਦਰੀ ਕਰਮਿ ਲਘਾਏ ਪਾਰਿ ॥ (Raag Asa M. 1, GGS. 465-11).
Sikhee Sikhiaa Gur Veechaar ||Nadharee Karam Laghaaeae Paar ||

ਗੁਰਮਤਿ ਸਾਚੀ ਸਾਚਾ ਵੀਚਾਰੁ ॥ (Raag Dhanaasree, M. 3, GGS. 666-2).
Guramath Saachee Saachaa Veechaar ||
True are the Guru’s Teachings, and True is contemplative meditation.

Guru Gobind Singh Ji, guides us by indicating – “Guru Maneo Granth” in order to find God/Waheguru:-

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

Enjoy Vaisakhi Day with Gurbani – the backbone of Khalsa!

All God oriented religions talk about inheriting of Divine Virtues (Gobind Milan) as the peak of spiritual path. Gurbani proposes a one-step process to gain Divine Wisdom i. e. by removing one’s ego. The Gurbani throughout the Guru Granth Sahib proclaims that it is the ‘Houmai/Ego’, which creates duality and keeps us separated from Waheguru.

How to get rid of Ego (Duality/Dubida/Houmai)?

Guru Nanak Sahib points out ways for the removal of duality and to transform oneself into a perfect devotee, God-loving/God-like (Devta) – a ‘Veechardhari’ (a righ thinking contemplative person) before immersing in to Waheguru (gobind Milan).

ਬਲਿਹਾਰੀ ਗੁਰ ਆਪਣੇ ਦਿਉਹਾੜੀ ਸਦ ਵਾਰ ॥ (Raag Asa M. 1, GSS. 462-19).
Balihaaree Gur Aapanae Dhiohari sad vaar
A hundred times a day, I am a sacrifice to my Guru

ਜਿਨਿ ਮਾਣਸ ਤੇ ਦੇਵਤੇ ਕੀਏ ਕਰਤ ਨ ਲਾਗੀ ਵਾਰ ॥੧॥
Jin Maanas Thae Dhaevathae Keeeae Karath N Laagee Vaar ||1||
He made angels out of men, without delay. ||1||

Guru Nanak Sahib promises that the thoughtful person (Veechari) gradually looses his/her ego before undergoing transformation.

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

Guru Amar Das Ji further elaborates on the role of Divine Grace ( ਜਾ ਕਉ ਨਦਰਿ ਕਰੇਇ) , which sets the process of individual’s contemplation on Gur-sabd (ਗੁਰ ਸੇਵਾ ਤੇ ਹਰਿ ਪਾਈਐ) and by mediating (ਧਿਆਇਆ ਨਾਮੁ ਹਰੇ) on the name of Har (Waheguru) in order to kill one’s Houmai:-

ਗੁਰ ਸੇਵਾ ਤੇ ਹਰਿ ਪਾਈਐ ਜਾ ਕਉ ਨਦਰਿ ਕਰੇਇ ॥ (Sri Raag M. 3, GGS. 90-17).
Gur Saevaa Thae Har Paaeeai Jaa Ko Nadhar Karaee ||
Serving the Guru, the Lord is obtained, when He bestows His Glance of Grace.

ਮਾਣਸ ਤੇ ਦੇਵਤੇ ਭਏ ਧਿਆਇਆ ਨਾਮੁ ਹਰੇ ॥
Maanas Thae Dhaevathae Bheae Dhhiaaeiaa Naam Harae ||
They are transformed from humans into angels, meditating on the Naam, the Name of the Lord.

ਹਉਮੈ ਮਾਰਿ ਮਿਲਾਇਅਨੁ ਗੁਰ ਕੈ ਸਬਦਿ ਤਰੇ ॥
Houmai Maar Milaaeian Gur Kai Sabadh Tharae ||
They conquer their egotism and merge with the Lord; they are saved through the Word of the Guru’s Shabad.

ਨਾਨਕ ਸਹਜਿ ਸਮਾਇਅਨੁ ਹਰਿ ਆਪਣੀ ਕ੍ਰਿਪਾ ਕਰੇ ॥੨॥
Naanak Sehaj Samaaeian Har Aapanee Kirapaa Karae ||2||
O Nanak, they merge imperceptibly into the Lord, who has bestowed His Favor upon them. ||2||

ਗੁਰ ਸੇਵਾ ਤੇ ਹਰਿ ਪਾਈਐ ਜਾ ਕਉ ਨਦਰਿ ਕਰੇਇ ॥(Raag Bilaaval M. 3, GGS. 850-14).
Gur Saevaa Thae Har Paaeeai Jaa Ko Nadhar Karaee ||
Serving the Guru, one finds the Lord, when the Lord blesses him with His Glance of Grace.

ਮਾਨਸ ਤੇ ਦੇਵਤੇ ਭਏ ਸਚੀ ਭਗਤਿ ਜਿਸੁ ਦੇਇ ॥
Maanas Thae Dhaevathae Bheae Sachee Bhagath Jis Dhaee ||
Human beings become angels, when the Lord blesses them with true devotional worship.

ਹਉਮੈ ਮਾਰਿ ਮਿਲਾਇਅਨੁ ਗੁਰ ਕੈ ਸਬਦਿ ਸੁਚੇਇ ॥
Houmai Maar Milaaeian Gur Kai Sabadh Suchaee ||
Conquering egotism, they are blended with the Lord; through the Word of the Guru’s Shabad, they are purified.

ਨਾਨਕ ਸਹਜੇ ਮਿਲਿ ਰਹੇ ਨਾਮੁ ਵਡਿਆਈ ਦੇਇ ॥੨॥
Naanak Sehajae Mil Rehae Naam Vaddiaaee Dhaee ||2||
O Nanak, they remain merged with the Lord; they are blessed with the glorious greatness of the Naam. ||2||

Guru Arjan Dev Ji, in the following Shabd, traces the abundance of divine attributes/virtues that await a Gursikh who with the grace of Waheguru is able to remove one’s duality:-

ਗੁਰਿ ਦੁਬਿਧਾ ਜਾ ਕੀ ਹੈ ਮਾਰੀ ॥ਕਹੁ ਨਾਨਕ ਸੋ ਬ੍ਰਹਮ ਬੀਚਾਰੀ) (Raag Gauri M. 5, GGS. 237-17).

Let us delve deep into Gurbani in order to remove dubida, which separates us from Divine Wisdom.

ਜੋ ਇਸੁ ਮਾਰੇ ਸੋਈ ਸੂਰਾ ॥ ਜੋ ਇਸੁ ਮਾਰੇ ਸੋਈ ਪੂਰਾ ॥ Jo Eis Maarae Soee Sooraa || Jo Eis Maarae Soee Pooraa ||
One who kills this is a spiritual hero.One who kills this is perfect.

ਜੋ ਇਸੁ ਮਾਰੇ ਤਿਸਹਿ ਵਡਿਆਈ ॥ਜੋ ਇਸੁ ਮਾਰੇ ਤਿਸ ਕਾ ਦੁਖੁ ਜਾਈ ॥੧॥
Jo Eis Maarae Thisehi Vaddiaaee ||Jo Eis Maarae This Kaa Dhukh Jaaee ||1||
One who kills this obtains glorious greatness.One who kills this is freed of suffering. ||1||

ਐਸਾ ਕੋਇ ਜਿ ਦੁਬਿਧਾ ਮਾਰਿ ਗਵਾਵੈ ॥ਇਸਹਿ ਮਾਰਿ ਰਾਜ ਜੋਗੁ ਕਮਾਵੈ ॥੧॥ ਰਹਾਉ ॥
Aisaa Koe J Dhubidhhaa Maar Gavaavai ||Eisehi Maar Raaj Jog Kamaavai ||1|| Rehaao ||
How rare is such a person, who kills and casts off duality.
Killing it, he attains Raja Yoga, the Yoga of meditation and success. ||1||Pause||

ਜੋ ਇਸੁ ਮਾਰੇ ਤਿਸ ਕਉ ਭਉ ਨਾਹਿ ॥ਜੋ ਇਸੁ ਮਾਰੇ ਸੁ ਨਾਮਿ ਸਮਾਹਿ ॥
Jo Eis Maarae This Ko Bho Naahi ||Jo Eis Maarae S Naam Samaahi ||
One who kills this has no fear.One who kills this is absorbed in the Naam.

ਜੋ ਇਸੁ ਮਾਰੇ ਤਿਸ ਕੀ ਤ੍ਰਿਸਨਾ ਬੁਝੈ ॥ਜੋ ਇਸੁ ਮਾਰੇ ਸੁ ਦਰਗਹ ਸਿਝੈ ॥੨॥
Jo Eis Maarae This Kee Thrisanaa Bujhai ||Jo Eis Maarae S Dharageh Sijhai ||2||
One who kills this has his desires quenched.One who kills this is approved in the Court of the Lord. ||2||

ਜੋ ਇਸੁ ਮਾਰੇ ਸੋ ਧਨਵੰਤਾ ॥ਜੋ ਇਸੁ ਮਾਰੇ ਸੋ ਪਤਿਵੰਤਾ ॥
Jo Eis Maarae So Dhhanavanthaa ||Jo Eis Maarae So Pathivanthaa ||
One who kills this is wealthy and prosperous.One who kills this is honorable

ਜੋ ਇਸੁ ਮਾਰੇ ਸੋਈ ਜਤੀ ॥ਜੋ ਇਸੁ ਮਾਰੇ ਤਿਸੁ ਹੋਵੈ ਗਤੀ ॥੩॥
Jo Eis Maarae Soee Jathee ||Jo Eis Maarae This Hovai Gathee ||3||
One who kills this is truly a celibate.One who kills this attains salvation. ||3||

ਜੋ ਇਸੁ ਮਾਰੇ ਤਿਸ ਕਾ ਆਇਆ ਗਨੀ ॥ਜੋ ਇਸੁ ਮਾਰੇ ਸੁ ਨਿਹਚਲੁ ਧਨੀ ॥
Jo Eis Maarae This Kaa Aaeiaa Ganee ||Jo Eis Maarae S Nihachal Dhhanee ||
One who kills this – his coming is auspicious.One who kills this is steady and wealthy.

ਜੋ ਇਸੁ ਮਾਰੇ ਸੋ ਵਡਭਾਗਾ ॥ਜੋ ਇਸੁ ਮਾਰੇ ਸੁ ਅਨਦਿਨੁ ਜਾਗਾ ॥੪॥
Jo Eis Maarae So Vaddabhaagaa ||Jo Eis Maarae S Anadhin Jaagaa ||4||
One who kills this is very fortunate.
One who kills this remains awake and aware, night and day. ||4||

ਜੋ ਇਸੁ ਮਾਰੇ ਸੁ ਜੀਵਨ ਮੁਕਤਾ ॥ਜੋ ਇਸੁ ਮਾਰੇ ਤਿਸ ਕੀ ਨਿਰਮਲ ਜੁਗਤਾ ॥
Jo Eis Maarae S Jeevan Mukathaa ||Jo Eis Maarae This Kee Niramal Jugathaa ||
One who kills this is Jivan Mukta, liberated while yet alive.One who kills this lives a pure lifestyle.

ਜੋ ਇਸੁ ਮਾਰੇ ਸੋਈ ਸੁਗਿਆਨੀ ॥ਜੋ ਇਸੁ ਮਾਰੇ ਸੁ ਸਹਜ ਧਿਆਨੀ ॥੫॥
Jo Eis Maarae Soee Sugiaanee ||Jo Eis Maarae S Sehaj Dhhiaanee ||5||
One who kills this is spiritually wise.One who kills this meditates intuitively. ||5||

ਇਸੁ ਮਾਰੀ ਬਿਨੁ ਥਾਇ ਨ ਪਰੈ ॥ਕੋਟਿ ਕਰਮ ਜਾਪ ਤਪ ਕਰੈ ॥
Eis Maaree Bin Thhaae N Parai ||Kott Karam Jaap Thap Karai ||
Without killing this, one is not acceptable, Even though one may perform millions of rituals, chants and austerities.

ਇਸੁ ਮਾਰੀ ਬਿਨੁ ਜਨਮੁ ਨ ਮਿਟੈ ॥ਇਸੁ ਮਾਰੀ ਬਿਨੁ ਜਮ ਤੇ ਨਹੀ ਛੁਟੈ ॥੬॥
Eis Maaree Bin Janam N Mittai ||Eis Maaree Bin Jam Thae Nehee Shhuttai ||6||
Without killing this, one does not escape the cycle of reincarnation.Without killing this, one does not escape death. ||6||

ਇਸੁ ਮਾਰੀ ਬਿਨੁ ਗਿਆਨੁ ਨ ਹੋਈ ॥ਇਸੁ ਮਾਰੀ ਬਿਨੁ ਜੂਠਿ ਨ ਧੋਈ ॥
Eis Maaree Bin Giaan N Hoee ||Eis Maaree Bin Jooth N Dhhoee ||
Without killing this, one does not obtain spiritual wisdom.Without killing this, one’s impurity is not washed off

ਇਸੁ ਮਾਰੀ ਬਿਨੁ ਸਭੁ ਕਿਛੁ ਮੈਲਾ ॥ਇਸੁ ਮਾਰੀ ਬਿਨੁ ਸਭੁ ਕਿਛੁ ਜਉਲਾ ॥੭॥
Eis Maaree Bin Sabh Kishh Mailaa ||Eis Maaree Bin Sabh Kishh Joulaa ||7||
Without killing this, everything is filthy.Without killing this, everything is a losing game. ||7||

ਜਾ ਕਉ ਭਏ ਕ੍ਰਿਪਾਲ ਕ੍ਰਿਪਾ ਨਿਧਿ ॥ਤਿਸੁ ਭਈ ਖਲਾਸੀ ਹੋਈ ਸਗਲ ਸਿਧਿ ॥
Jaa Ko Bheae Kirapaal Kirapaa Nidhh ||This Bhee Khalaasee Hoee Sagal Sidhh ||
When the Lord, the Treasure of Mercy, bestows His Mercy,One obtains release, and attains total perfection.

ਗੁਰਿ ਦੁਬਿਧਾ ਜਾ ਕੀ ਹੈ ਮਾਰੀ ॥ਕਹੁ ਨਾਨਕ ਸੋ ਬ੍ਰਹਮ ਬੀਚਾਰੀ ॥੮॥੫॥
Gur Dhubidhhaa Jaa Kee Hai Maaree ||Kahu Naanak So Breham Beechaaree ||8||5||
One whose duality has been killed by the Guru,Says Nanak, contemplates God. ||8||5||

In essence ‘Gurbani Veechaar’ does not stop at reading, reciting and contemplation of Gurbani, rather it goes further to obey the truths in the Gurbani and put them in practice in daily life. Every spark of blissful experience itself helps in removal of Homai with the gradual awareness of ‘Divine Hukam’ operating in our daily life (Divine Command) as Guru Nanak Sahib puts in Jap Ji Sahib:-

ਨਾਨਕ ਹੁਕਮੈ ਜੇ ਬੁਝੈ ਤ ਹਉਮੈ ਕਹੈ ਨ ਕੋਇ ॥੨॥ (Guru Nanak Sahib, Jap Ji, GGS. 1-10).
Naanak Hukamai Jae Bujhai Th Houmai Kehai N Koe ||2||
O Nanak, one who understands His Command, does not speak in ego. ||2||

Kirpal Singh

Wellington, New Zealand

kirpal2singh@yahoo.com

This is a vital subject and is regarded as core of the Gurbani; and it also forms a central part of the spiritual messages of many sages and seers of the different religions from time immemorial.

I like to share my thoughts, which are mainly in the background of Gurbani; from readings of some thoughts of intellectuals and of spiritual teachers/leaders of other faiths; and only just a little bit of my own anubhav (that at times I briefly experience with the blessings of Waheguru).

Sehaj (state of bliss) is a special joy emanating from knowing oneself and Universal Self (God/Waheguru) and this overpowers all other joys of senses or worldly possessions:

ਸਭੇ ਵਸਤੂ ਮਿਠੀਆਂ ਰਬ ਨ ਪੁਜਨਿ ਤੁਧੁ ॥੨੭॥ (Salok Farid Ji, GGS. 1379).
sabhae vasathoo mitheeaaan rab n pujan thudhh ||27||

• all these things are sweet, but they are not equal to You. ||27||

We all are longing for inner-happiness in whatever good or bad we do. To go to ‘Sehaj avastha’ one passes through inner-happiness – to Anand – to Sehaj. Sehaj is a state in which one enjoys ‘Divine Ras” and sees the world as God sees it. This can only be possible if we also become godly. And in order to become godly we need to be connected consciously with God (Who though is already present in all the beings). This requires dismantling of our wall of ignorance that separates our Self from the Universal Self (God). This wall of ignorance is the main hindrance and is universally known as ‘dubida’ or ‘ego’ – and the breaking of this wall of ignorance is an act of spiritual liberation, which is not an easy task.

It is necessary for anyone seeking spiritual liberation to find a Guru (a true teacher) to guide about ways and means of liberation (removing dubida and/or getting rid of ego).

For the Sikhs, the Guru Granth Sahib is an ideal Guru and for others their scriptures and/or documented experiences of those who attained “Sehaj- Avastha”. All our Gurus, Bhagats and Mahapuraks are living examples of those who enjoyed “Sahaj-Avastha together with a number of people on record who attained this state belonging to other faiths as well, such as in the Hinduism: Sat-Chit-Ananda (Truth-Consciousness and Bliss) expression is prominent and meditation on ‘Om’, ‘Ram’ or other mantras are highly recommended.

A man in Sehaj (in bliss or in profound stillness) always remains the same (calmly active and actively calm) and expresses efficiency, wisdom, love and mercy (par-upkari) and is not bothered by the anomalies of life such as sukh-duk, nindyia-ustat, fear etc. When one tastes the company of God one does not need anyone’s help because one is equipped to make the life-journey oneself by simple ‘Ardas’ – a hotline operating ‘athe-pehar’ with God/Waheguru.

The importance of Sehaj-Avastha is paramount pre-requisite in uniting with Satguru (God) and is also fulfilling in one’s remaining to continue to enjoying this bliss for ever:

ਸਤਿਗੁਰੁ ਤ ਪਾਇਆ ਸਹਜ ਸੇਤੀ ਮਨਿ ਵਜੀਆ ਵਾਧਾਈਆ ॥ (Raam Kaalalee M. 3, GGS. 917).
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.

ਸਹਜ ਅਨੰਦੁ ਹੋਆ ਵਡਭਾਗੀ ਮਨਿ ਹਰਿ ਹਰਿ ਮੀਠਾ ਲਾਇਆ ॥(Raag Soohee M. 4, GGS 773). sehaj anandh hoaa vaddabhaagee man har har meethaa laaeiaa ||
By great good fortune, celestial bliss is attained, and the Lord, Har, Har, seems sweet to the mind.

ਹਰਿ ਚਉਥੜੀ ਲਾਵ ਮਨਿ ਸਹਜੁ ਭਇਆ ਹਰਿ ਪਾਇਆ ਬਲਿ ਰਾਮ ਜੀਉ ॥ Raag Soohee M. 4, GGS. 774).
har chouthharree laav man sehaj bhaeiaa har paaeiaa bal raam jeeo ||
In the fourth round of the marriage ceremony, my mind has become peaceful; I have found the Lord.

The Gurbani tells the technique of attaining the state of Sehaj given as under :-

1. By contemplating on Shabd/Nam Japna/Simran (ਮੰਨੁ ਧੋਵਹੁ ਸਬਦਿ ਲਾਗਹੁ ਹਰਿ ਸਿਉ ਰਹਹੁ ਚਿਤੁ ਲਾਇ ॥) and 2. By the grace/nadr of Waheguru (ਗੁਰ ਪਰਸਾਦੀ ਸਹਜੁ ਉਪਜੈ) and 3. On meeting with God (Waheguru)- ਮਨਿ ਅਨਦੁ ਭਇਆ ਪ੍ਰਭੁ ਆਵਤ ਸੁਣਿਆ.

ਕਰਮੀ ਸਹਜੁ ਨ ਊਪਜੈ ਵਿਣੁ ਸਹਜੈ ਸਹਸਾ ਨ ਜਾਇ ॥(Raag Raamkalee M. 3, GGS. 918).
karamee sehaj n oopajai vin sehajai sehasaa n jaae ||
By religious rituals, intuitive poise is not found; without intuitive poise, skepticism does not depart.

ਨਹ ਜਾਇ ਸਹਸਾ ਕਿਤੈ ਸੰਜਮਿ ਰਹੇ ਕਰਮ ਕਮਾਏ ॥
neh jaae sehasaa kithai sanjam rehae karam kamaaeae ||
Skepticism does not depart by contrived actions; everybody is tired of performing these rituals.

ਸਹਸੈ ਜੀਉ ਮਲੀਣੁ ਹੈ ਕਿਤੁ ਸੰਜਮਿ ਧੋਤਾ ਜਾਏ ॥ (919).
sehasai jeeo maleen hai kith sanjam dhhothaa jaaeae ||
The soul is polluted by skepticism; how can it be cleansed?

ਮੰਨੁ ਧੋਵਹੁ ਸਬਦਿ ਲਾਗਹੁ ਹਰਿ ਸਿਉ ਰਹਹੁ ਚਿਤੁ ਲਾਇ ॥
mann dhhovahu sabadh laagahu har sio rehahu chith laae ||
Wash your mind by attaching it to the Shabad, and keep your consciousness focused on the Lord.

ਕਹੈ ਨਾਨਕੁ ਗੁਰ ਪਰਸਾਦੀ ਸਹਜੁ ਉਪਜੈ ਇਹੁ ਸਹਸਾ ਇਵ ਜਾਇ ॥੧੮॥
kehai naanak gur parasaadhee sehaj oupajai eihu sehasaa eiv jaae ||18||

Says Nanak, by Guru’s Grace, intuitive poise is produced, and this skepticism is dispelled. ||18||

ਮੇਰੀ ਸੇਜੜੀਐ ਆਡੰਬਰੁ ਬਣਿਆ ॥ ((Raag Aasaa M. 5, GGS. 459).
maeree saejarreeai aaddanbar baniaa ||
My bed is adorned in splendor.

ਮਨਿ ਅਨਦੁ ਭਇਆ ਪ੍ਰਭੁ ਆਵਤ ਸੁਣਿਆ ॥
man anadh bhaeiaa prabh aavath suniaa ||
My mind is filled with bliss, since I heard that God is coming.

Guru Nanak Sahib in Japji sums up that in the state of Bliss (Sehaj) the mind becomes all powerful (ਮਨਿ ਜੀਤੈ ਜਗੁ ਜੀਤੁ GGS 6.) and is capable of coining the Shabad (ਘੜੀਐ ਸਬਦੁ ਸਚੀ ਟਕਸਾਲ GGS. 8).

In any field of excellence such as sciences, humanities, arts, poetry, literature where people have explored the creation of God and have achieved extraordinary successes, they all have had a common denominator i.e. being in and enjoying the Sehaj-Avastha.

Kirpal Singh
Wellington, New Zealand

kirpal2singh@yahoo.com

The use of ਰਹਾਉ is predominantly found in Gurbani Sabds (at times once or even more than once). It appears that where ਰਹਾਉ comes, it signifies a caution to ponder the meaning pointing that the preceding verse contains the central spirit (Mukh Bhav) of the whole Sabd.

But ਰਹਾਉ appears only once in some long Banis like in Sukhmani Sahib, Oankar (ਓਅੰਕਾਰਿ) and Sidh Gosht (ਰਾਮਕਲੀ ਗੋਸਟਿ), thus signifying the core spiritual message (Mukh Bhav) of the whole Bani:-

Sukhmani Sahib

ਸੁਖਮਨੀ ਸੁਖ ਅੰਮ੍ਰਿਤ ਪ੍ਰਭ ਨਾਮੁ ॥ ਭਗਤ ਜਨਾ ਕੈ ਮਨਿ ਬਿਸ੍ਰਾਮ ॥ ਰਹਾਉ ॥ (Raag Gauri Sukhmani M. 5, GGS. 262-13).
Sukhamanee Sukh Anmrith Prabh Naam ||Bhagath Janaa Kai Man Bisraam || Rehaao ||
Sukhmani: Peace of Mind, the Nectar of the Name of God. The minds of the devotees abide in a joyful peace. ||Pause||

ਓਅੰਕਾਰਿ/ਓਅੰਕਾਰ Bani

ਸੁਣਿ ਪਾਡੇ ਕਿਆ ਲਿਖਹੁ ਜੰਜਾਲਾ ॥ (Raag Raamkali Dakhni Guru Nanak Dev, GGS. 930-2).
Sun Paaddae Kiaa Likhahu Janjaalaa ||
Listen, O Pandit, O religious scholar, why are you writing about worldly debates?

ਲਿਖੁ ਰਾਮ ਨਾਮ ਗੁਰਮੁਖਿ ਗੋਪਾਲਾ ॥੧॥ ਰਹਾਉ ॥
Likh Raam Naam Guramukh Gopaalaa ||1|| Rehaao ||
As Gurmukh, write only the Name of the Lord, the Lord of the World. ||1||Pause||

Sidh Gost (ਰਾਮਕਲੀ ਗੋਸਟਿ) Bani

ਕਿਆ ਭਵੀਐ ਸਚਿ ਸੂਚਾ ਹੋਇ ॥? (Raag Raamkali Guru Nanak Dev, GGS. 938-8).
Kiaa Bhaveeai Sach Soochaa Hoe ||
What is the use of wandering around? Purity comes only through Truth.

ਸਾਚ ਸਬਦ ਬਿਨੁ ਮੁਕਤਿ ਨ ਕੋਇ ॥੧॥ ਰਹਾਉ ॥
Saach Sabadh Bin Mukath N Koe ||1|| Rehaao ||
Without the True Word of the Shabad, no one finds liberation. ||1||Pause||

How wonderful it is that just by contemplating on the Tukhs ending with ਰਹਾਉ, one can get gist of the whole of the designated Bani Sahib!

Over to Sangat Ji for more Gurmat additions.

Kirpal Singh
Wellington, New Zealand

kirpal2singh@yahoo.com

In Sikhi, there is need for putting the ONE God/Waheguru in the driving seat of one’s life with full trust and faith (by giving up one’s ego/houmai) rather than fasting and pilgrimages to some holy places. Guru Arjan dev Ji clearly directs us:-

Parbrahm Jin Sach Kar Jatta, Nanak So Jan Sach Samatta (Sukhmani Sahib, M. 5).

The GURMAT WAY to go about is shown by Guru Nanak Dev Ji:-

Sikhi Sikhia Guru Vichaar (M. 1)

Where does One God exist as per Gurbani?

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

2. ਬਲਿਹਾਰੀ ਕੁਦਰਤਿ ਵਸਿਆ ॥ ਤੇਰਾ ਅੰਤੁ ਨ ਜਾਈ ਲਖਿਆ ॥੧॥ ਰਹਾਉ ॥ (Raag Asa, Guru Nanak, GGS. 469-10).
I am a sacrifice to Your almighty creative power which is pervading everywhere. Your limits cannot be known. ||1||Pause|I

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

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

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

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

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

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

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

ਨਾ ਤੂ ਆਵਹਿ ਵਸਿ ਤੀਰਥਿ ਨਾਈਐ ॥ ਨਾ ਤੂ ਆਵਹਿ ਵਸਿ ਧਰਤੀ ਧਾਈਐ ॥
No one can bring You under control, by bathing at the holy places. No one can bring You under control, by wandering all over the world.

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

ਸਭੁ ਕੋ ਤੇਰੈ ਵਸਿ ਅਗਮ ਅਗੋਚਰਾ ॥ ਤੂ ਭਗਤਾ ਕੈ ਵਸਿ ਭਗਤਾ ਤਾਣੁ ਤੇਰਾ ॥੧੦॥
Everyone is under Your power, O inaccessible, unfathomable Lord. You are under the control of Your devotees; You are the strength of Your devotees. ||10||

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

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

ਭਗਤ ਤੇਰੈ ਮਨਿ ਭਾਵਦੇ ਦਰਿ ਸੋਹਨਿ ਕੀਰਤਿ ਗਾਵਦੇ ॥ (Raag Asa, Guru Nanak, GGS.468-3).
Your devotees are pleasing to Your Mind, Lord. They look beautiful at Your door, singing Your Praises.

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

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

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

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

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

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

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

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

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

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

ਅਵਰਿ ਕਾਜ ਤੇਰੈ ਕਿਤੈ ਨ ਕਾਮ ॥ ਮਿਲੁ ਸਾਧਸੰਗਤਿ ਭਜੁ ਕੇਵਲ ਨਾਮ ॥੧॥
Nothing else will work. Join the Saadh Sangat, the Company of the Holy; vibrate and meditate on the Jewel of the Naam. ||1||

‘Gobind Milan’ indicates union with ONE GOD through inculcating Divine qualities and not through “Fasting and or Pilgrimages”.

Kirpal Singh

Wellington, New Zealand

Dasam Granth is a very sensitive issue and needs a careful consideration of its contents.

Since three Bani of Dasam Granth (Jaap Sahib, Savaiye Patshahi 10 and Benanti Chaupai) (are part if Amrit Ceremony and prescribed as part of Daily Nit-nem for a Gursikh, a total rejection will go against the accepted Maryada of the Sikh Panth for many years.

Any deliberation has to be using the Bani of Guru Granth Sahib as a ‘Kasuvati’ as a Guide.

I personally find the overall gist of these three Banis tows the spiritual spirit embedded in the in the Gurbani in Guru Granth Sahib.

May Waheguru bless the Sikh Sangat to resolve this issue amicably without playing in the hands of divisive external forces?

While there is controversy about the Authorship of Dasam Granth, we can take clues from the Guru Granth Sahib, which was accorded Guruship by Guru Gobind Singh Ji after incorporating the Gurbani of Guru Teg Bahadur Ji in line with the rest of the Gurbani that bore a stamp of “Nanak”. At this juncture Guru Gobind Singh Ji did not tamper with the already included Bani of Bhagats and Mahapurakhs and he did not include any of his Bani in the GGS. His total consent was in favour of the Bani in the Guru Granth Sahib, which is our Sabd-Guru.

Guru Nanak Sahib and Guru Amardas Ji are unequivocal in defining Sikhi (the spiritual path for a Sikh) in the light of Gurbani: that one who contemplates on teaching of Gur (revealed to the Sikh Gurus by their Gur that is ‘Waheguru’). The start of reciting and contemplation on Gurbani actually amounts to as receiving the Divine grace to progress on the path of Sikhi:-

ਸਿਖੀ ਸਿਖਿਆ ਗੁਰ ਵੀਚਾਰਿ ॥ ਨਦਰੀ ਕਰਮਿ ਲਘਾਏ ਪਾਰਿ ॥ (Raag Asa M. 1, GGS. 465-11).
Sikhee Sikhiaa Gur Veechaar ||Nadharee Karam Laghaaeae Paar ||

ਗੁਰਮਤਿ ਸਾਚੀ ਸਾਚਾ ਵੀਚਾਰੁ ॥ (Raag Dhanaasree, M. 3, GGS. 666-2).
Guramath Saachee Saachaa Veechaar ||
True are the Guru’s Teachings, and True is contemplative meditation.

Guru Arjan Dev Ji leads us to a Gurmat Pillar to hold in the Guru Granth Sahib:-

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.

Guru Ji ends up in compiling the Adi Granth with the Mundhaavani:-:-

ਥਾਲ ਵਿਚਿ ਤਿੰਨਿ ਵਸਤੂ ਪਈਓ 1. ਸਤੁ 2. ਸੰਤੋਖੁ 3. ਵੀਚਾਰੋ ॥ (Mundaavani Guru Arjan Dev, GGS. 1429-12).
Thhaal Vich Thinn Vasathoo Peeou Sath Santhokh Veechaaro ||
Upon this Plate, three things have been placed: Truth, Contentment and Contemplation.

4. ਅੰਮ੍ਰਿਤ ਨਾਮੁ ਠਾਕੁਰ ਕਾ ਪਇਓ ਜਿਸ ਕਾ ਸਭਸੁ ਅਧਾਰੋ ॥
Anmrith Naam Thaakur Kaa Paeiou Jis Kaa Sabhas Adhhaaro ||
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 ॥
Jae Ko Khaavai Jae Ko Bhunchai This Kaa Hoe Oudhhaaro ||
One who eats it and enjoys it shall be saved.

ਏਹ ਵਸਤੁ ਤਜੀ ਨਹ ਜਾਈ ਨਿਤ ਨਿਤ ਰਖੁ ਉਰਿ ਧਾਰੋ ॥
Eaeh Vasath Thajee Neh Jaaee Nith Nith Rakh Our Dhhaaro ||
This thing can never be forsaken; keep this always and forever in your mind.

ਤਮ ਸੰਸਾਰੁ ਚਰਨ ਲਗਿ ਤਰੀਐ 5. ਸਭੁ ਨਾਨਕ ਬ੍ਰਹਮ ਪਸਾਰੋ ॥੧॥
Tham Sansaar Charan Lag Thareeai Sabh Naanak Breham Pasaaro ||1||
The dark world-ocean is crossed over, by grasping the Feet of the Lord; O Nanak, it is all the extension of God. ||1||

The ‘TAL’ of Gurbani, according to Guru Arjan Dev Ji, the Chief Editor of Adi Granth Sahib and the single Guru who contributed maximum Gurbani embedded in the Guru Granth Sahib emphasises the followings:-

1. ਸਤੁ (ੴ ਸਤਿ ਨਾਮੁ of Jap Ji Sahib) 2. ਸੰਤੋਖੁ (Anand derived from Anand Sahib) 3. ਵੀਚਾਰੋ (Four steps of Lavaan) 4. ਅੰਮ੍ਰਿਤ ਨਾਮੁ (Nanak Ke Ghar Kewal Naam)) and 5. ਸਭੁ ਨਾਨਕ ਬ੍ਰਹਮ ਪਸਾਰੋ (Enlightened Avastha of a Gurmukh in Sidh Gosht – Spiritual Gian obtained on Divine Nadr/Kirpa/Gurparsad).

All the above terms are explicitly used in the entire length and breadth of the Gurbani but more so in Jap Ji Sahib, Anand Sahib, Lavaan and Sidh Gost to become a GURMUKH (an ultimate goal of a Gursikh).

Jap Ji Sahib

The Truth (ਸਤੁ) of One God is defined as IK OANKAR in the Opening Verse/Mool Mantar in Jap Ji Sahib of Guru Nanak Dev and to comprehend & comply with Divinity, one is governed by Divine Hukam and Gurparsad:-

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

Further Guru Nanak’s GURU was in existence, now in existence and shall be there in future as well:-

ਆਦਿ ਸਚੁ ਜੁਗਾਦਿ ਸਚੁ ॥ ਹੈ ਭੀ ਸਚੁ ਨਾਨਕ ਹੋਸੀ ਭੀ ਸਚੁ ॥੧II
True In The Primal Beginning. True Throughout The Ages. True Here And Now. O Nanak, Forever And Ever True. ||1||

– ਹੁਕਮੈ ਅੰਦਰਿ ਸਭੁ ਕੋ ਬਾਹਰਿ ਹੁਕਮ ਨ ਕੋਇ ॥ (Jap Guru Nanak, GGS. 1-9).
Hukamai Andhar Sabh Ko Baahar Hukam N Koe ||
Everyone is subject to His Command; no one is beyond His Command.

ਨਾਨਕ ਹੁਕਮੈ ਜੇ ਬੁਝੈ ਤ ਹਉਮੈ ਕਹੈ ਨ ਕੋਇ ॥੨॥
Naanak Hukamai Jae Bujhai Th Houmai Kehai N Koe ||2||
O Nanak, one who understands His Command, does not speak in ego. ||2||

– ਗੁਰਾ ਇਕ ਦੇਹਿ ਬੁਝਾਈ ॥ ਸਭਨਾ ਜੀਆ ਕਾ ਇਕੁ ਦਾਤਾ ਸੋ ਮੈ ਵਿਸਰਿ ਨ ਜਾਈ॥ (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||

– ਜਿਨ ਕਉ ਨਦਰਿ ਕਰਮੁ ਤਿਨ ਕਾਰ ॥ ਨਾਨਕ ਨਦਰੀ ਨਦਰਿ ਨਿਹਾਲ ॥੩੮॥ (Jap Guru Nanak, GGS. 8-9).
Jin Ko Nadhar Karam Thin Kaar || Naanak Nadharee Nadhar Nihaal ||38||
Such is the karma of those upon whom He has cast His Glance of Grace. O Nanak, the Merciful Lord, by His Grace, uplifts and exalts them. ||38||

Anand Sahib

ਅਨੰਦੁ ਭਇਆ ਮੇਰੀ ਮਾਏ ਸਤਿਗੁਰੂ ਮੈ ਪਾਇਆ ॥ (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.

Lavaan

Bani of Lavaan serves as a Gurmat stepping ladder to attain the purpose of one’s life i. e. “Gobind Millan”.

According to the Gurbani one can attain state of ‘Anand’ (getting to know about Waheguru) followed by Sehaj (blissful feeling on finding Waheguru) while passing through a state of ‘Vismaad’ (growing in Divine Love).

Anand belongs to realm of “Sacha Gian” (dharam) acquired from the Gurbani (religious scriptures). Sacha Gian leads to Nam Japna/Simran, which helps to bring about necessary cleansing in getting rid of one’s past sins/ignorance and thus leading one slowly to a state of Anand, where one enjoys sweet introductory taste of the presence of Waheguru.

Sidh Gosht

An enlightening dialogue between Guru Nanak Sahib and some Sidhs guides us as how to follow Gurmat Paath to become a Gurmukh trough contemplation of Sabd-Guru:-

Q. ਕਿਆ ਭਵੀਐ ਸਚਿ ਸੂਚਾ ਹੋਇ ॥? (Raamkali M. 1, GGS. 938-8).
Kiaa Bhaveeai Sach Soochaa Hoe ||
What is the use of wandering around? Purity comes only through Truth.

A. ਸਾਚ ਸਬਦ ਬਿਨੁ ਮੁਕਤਿ ਨ ਕੋਇ ॥੧॥ ਰਹਾਉ ॥
Saach Sabadh Bin Mukath N Koe ||1|| Rehaao ||
Without the True Word of the Shabad, no one finds liberation. ||1||Pause||

ਗੁਰਮੁਖਿ ਨਾਮੁ ਦਾਨੁ ਇਸਨਾਨੁ ॥ (RaamKali M. 1, Sidh Gosh, GGS. 942-4).
Guramukh Naam Dhaan Eisanaan ||
The Gurmukh is blessed with the Name, charity and purification.

ਗੁਰਮੁਖਿ ਲਾਗੈ ਸਹਜਿ ਧਿਆਨੁ ॥
Guramukh Laagai Sehaj Dhhiaan ||
The Gurmukh centers his meditation on the celestial Lord.

ਗੁਰਮੁਖਿ ਪਾਵੈ ਦਰਗਹ ਮਾਨੁ ॥
Guramukh Paavai Dharageh Maan ||
The Gurmukh obtains honor in the Court of the Lord..

ਗੁਰਮੁਖਿ ਭਉ ਭੰਜਨੁ ਪਰਧਾਨੁ ॥
Guramukh Bho Bhanjan Paradhhaan ||
The Gurmukh obtains the Supreme Lord, the Destroyer of fear.

ਗੁਰਮੁਖਿ ਕਰਣੀ ਕਾਰ ਕਰਾਏ ॥
Guramukh Karanee Kaar Karaaeae ||
The Gurmukh does good deeds, an inspires others to do so.

ਨਾਨਕ ਗੁਰਮੁਖਿ ਮੇਲਿ ਮਿਲਾਏ ॥੩੬॥
Naanak Guramukh Mael Milaaeae ||36||
O Nanak, the Gurmukh unites in the Lord’s Union. ||36||

ਗੁਰਮੁਖਿ ਸਾਸਤ੍ਰ ਸਿਮ੍ਰਿਤਿ ਬੇਦ ॥
Guramukh Saasathr Simrith Baedh ||
The Gurmukh understands the Simritees, the Shaastras and the Vedas.

ਗੁਰਮੁਖਿ ਪਾਵੈ ਘਟਿ ਘਟਿ ਭੇਦ ॥
Guramukh Paavai Ghatt Ghatt Bhaedh ||
The Gurmukh knows the secrets of each and every heart.

ਗੁਰਮੁਖਿ ਵੈਰ ਵਿਰੋਧ ਗਵਾਵੈ ॥
Guramukh Vair Virodhh Gavaavai ||
The Gurmukh eliminates hate and envy.

ਗੁਰਮੁਖਿ ਸਗਲੀ ਗਣਤ ਮਿਟਾਵੈ ॥
Guramukh Sagalee Ganath Mittaavai ||
The Gurmukh erases all accounting.

ਗੁਰਮੁਖਿ ਰਾਮ ਨਾਮ ਰੰਗਿ ਰਾਤਾ ॥
Guramukh Raam Naam Rang Raathaa ||
The Gurmukh is imbued with love for the Lord’s Name.

ਨਾਨਕ ਗੁਰਮੁਖਿ ਖਸਮੁ ਪਛਾਤਾ ॥੩੭॥
Naanak Guramukh Khasam Pashhaathaa ||37||
O Nanak, the Gurmukh realizes his Lord and Master. ||37||

In the light of above proposed Gurmat understanding, I would humbly suggest to the Sikh Community to consider to incorporate Jap Ji Sahib, Anand Sahib and Banis of Laavan and Sidh Gost as the the morning Nit-nem routine.

Gurbani advices and guides us about Guru Gobind Singh Ji:-

ਜਿਨ ਪ੍ਰਭੁ ਜਾਤਾ ਸੁ ਸੋਭਾਵੰਤ ॥ ਸਗਲ ਸੰਸਾਰੁ ਉਧਰੈ ਤਿਨ ਮੰਤ ॥ (Raag Gauri M. 5, GGS. 28-22).
Jin Prabh Jaathaa S Sobhaavanth || Sagal Sansaar Oudhharai Thin Manth ||
Those who know God are glorious. The whole world is redeemed by their teachings.

Since Guru Gobind Singh Ji knew God/Waheguru, so his message is worth emulating as well.. However, while in doubt about the Authorship of Dasam Granth, Jaap Sahib, Savaiye Patshahi 10 and Kabiovach Benti Chaupai (of Dasam Granth) be kept aside just like bulk of other Gurbani and Bhagat Bani for additional reading and contemplation as Sadaran Paath Sahib.

I would urge members of Sangat to guide further on this subject so that a collective request can be made to the Sikh Supreme Authorities for amending the Sikh Rehat Maryada.

With Waheguru’s blessings and respectfully to Sangat in good faith. I do not intend to hurt anybody’s belief and sharda.

Kirpal Singh
Wellington, New Zealand

kirpal2singh@yahoo.com

Guru Nanak Sahib has a message that does influence the Indian Philosophy provided the message is understood in its totality. We do not see much prominence being given to thoughts of Guru Nanak Sahib because of its simplicity. Scholars are normally digging in depth while ignoring the simple message, like the one given below by Guru Sahib:-.

Guru Nanak Sahib’s simple message is:-

ਕਰਿ ਕਰਤਾ ਤੂ ਏਕੋ ਜਾਣੁ ॥੭॥ (Raag Raamkali M. 1, GGS. 903).
Kar Karathaa Thoo Eaeko Jaan ||7||
Know that there is only One Creator of the creation. ||7||

ਨਾਨਕ ਨਾਮੁ ਮਿਲੈ ਵਡਿਆਈ ਏਦੂ ਉਪਰਿ ਕਰਮੁ ਨਹੀ ॥
Naanak Naam Milai Vaddiaaee Eaedhoo Oupar Karam Nehee ||
Nanak has obtained the glorious greatness of the Naam, the Name of the Lord. There is no action higher than this.

The message is so simple – it is just to remember Akalpurakh/Waheguru/Vahiguru always with full faith and trust to attract Divine Sohjee.

However, it is made complicated by our scholastic EGO (of Sikhs as well of non-Sikhs), which creates duality (dubida). Guru Ji’ prescription is straight forward:-

ਦੁਬਿਧਾ ਛੋਡਿ ਭਏ ਨਿਰੰਕਾਰੀ ॥ (Raag Dhanaasree M. 1, GGS. 685-14).
Dhubidhhaa Shhodd Bheae Nirankaaree ||
Forsaking duality, one becomes a devotee of the Formless Lord.

When the Sikhs will be able to raise an army of Sikhs without duality (Dubida), then the world will recognise the truthful message of Guru Nanak to mould and shape not only the Indian Philosophy but other philosophies as well. At present most of our scholars are scratching on the surface of Guru Nanak’s message without digesting and practising it.

All the Gurus, Bhagats and Mahapurakhs were drenched in Naam and were without duality. They all made a difference in their life time and left a Gurmat guideline in Guru Granth Sahib for us to explore vigorously with trust and faith (ਕਰਿ ਕਰਤਾ ਤੂ ਏਕੋ ਜਾਣੁ). It sounds easy but difficult to believe and more difficult to put in practice as long as a the last seed of duality is not removed – for which we need ‘Gurparsad’, which is prominently placed in Mool Mantar by Guru Nanak Sahib.

According to Gurbani, ‘Gurparsad’ is the main thrust in Guru Nanak’s message, which is duly endorsed by Guru Amar Das Ji:-

ਗੁਰ ਪਰਸਾਦੀ ਨਾਮੁ ਮਨਿ ਵਸਿਆ ਅਨਦਿਨੁ ਨਾਮੁ ਧਿਆਇਆ ॥(Raag Bilaaaval M. 3, GGS. 852-10).
Gur Parasaadhee Naam Man Vasiaa Anadhin Naam Dhhiaaeiaa ||
By Guru’s Grace, the Naam, the Name of the Lord, comes to dwell in his mind; night and day and as a result one meditates on the Naam.

Kirpal Singh
Wellington, New Zealand

kirpal2singh@yahoo.com