Guru Nanak Sahib is 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 ||

There is a lot of discussion going on regarding prevalent divisions among the Sikhs. The relationship of a Sikh is vital with Sikhi (Gurbani) in order to live in the Kal-Yug, which has been blessed by the arrival of Guru Nanak Sahib (‘Jag taran Guru Nanak aaihaa’). At times when I find difficulty in comprehending Gurbani, I usually resort to Bhagat Bani to address my querries. Here I take the help of Bhagat Ravidas Ji through his own questions and answers session. The full Sabd is presented for your perusal:-

ਸਤਜੁਗਿ ਸਤੁ ਤੇਤਾ ਜਗੀ ਦੁਆਪਰਿ ਪੂਜਾਚਾਰ ॥ ਤੀਨੌ ਜੁਗ ਤੀਨੌ ਦਿੜੇ ਕਲਿ ਕੇਵਲ ਨਾਮ ਅਧਾਰ ॥੧॥ (Raag Gauri Bairaagan Ravidas Ji, GGS.346-11).
Sathajug Sath Thaethaa Jagee Dhuaapar Poojaachaar ||Theena Jug Theena Dhirrae Kal Kaeval Naam Adhhaar ||1||
In the Golden Age of Sat Yuga, was Truth; in the Silver Age of Trayta Yuga, charitable feasts; in the Brass Age of Dwaapar Yuga, there was worship.
In those three ages, people held to these three ways. But in the Iron Age of Kali Yuga, the Name of the Lord is your only Support. ||1||

ਪਾਰੁ ਕੈਸੇ ਪਾਇਬੋ ਰੇ ?॥ਮੋ ਸਉ ਕੋਊ ਨ ਕਹੈ ਸਮਝਾਇ ॥
Paar Kaisae Paaeibo Rae ||Mo So Kooo N Kehai Samajhaae ||
How can I swim across?No one has explained to me,

ਜਾ ਤੇ ਆਵਾ ਗਵਨੁ ਬਿਲਾਇ ॥੧॥ ਰਹਾਉ ॥
Jaa Thae Aavaa Gavan Bilaae ||1|| Rehaao ||
So that I might understand how I can escape reincarnation. ||1||Pause||

ਬਹੁ ਬਿਧਿ ਧਰਮ ਨਿਰੂਪੀਐ ਕਰਤਾ ਦੀਸੈ ਸਭ ਲੋਇ ॥
Bahu Bidhh Dhharam Niroopeeai Karathaa Dheesai Sabh Loe ||
So many forms of religion have been described; the whole world is practicing them.

ਕਵਨ ਕਰਮ ਤੇ ਛੂਟੀਐ ਜਿਹ ਸਾਧੇ ਸਭ ਸਿਧਿ ਹੋਇ? ॥੨॥
Kavan Karam Thae Shhootteeai Jih Saadhhae Sabh Sidhh Hoe ||2||
What actions will bring emancipation, and total perfection? ||2||

ਕਰਮ ਅਕਰਮ ਬੀਚਾਰੀਐ ਸੰਕਾ ਸੁਨਿ ਬੇਦ ਪੁਰਾਨ ॥ ਸੰਸਾ ਸਦ ਹਿਰਦੈ ਬਸੈ ਕਉਨੁ ਹਿਰੈ ਅਭਿਮਾਨੁ ?॥੩॥
Karam Akaram Beechaareeai Sankaa Sun Baedh Puraan ||Sansaa Sadh Hiradhai Basai Koun Hirai Abhimaan ||3||
One may distinguish between good and evil actions, and listen to the Vedas and the Puraanas,
But doubt still persists. Skepticism continually dwells in the heart, so who can eradicate egotistical pride? ||3||

ਬਾਹਰੁ ਉਦਕਿ ਪਖਾਰੀਐ ਘਟ ਭੀਤਰਿ ਬਿਬਿਧਿ ਬਿਕਾਰ ॥
Baahar Oudhak Pakhaareeai Ghatt Bheethar Bibidhh Bikaar ||
Outwardly, he washes with water, but deep within, his heart is tarnished by all sorts of vices.

ਸੁਧ ਕਵਨ ਪਰ ਹੋਇਬੋ ਸੁਚ ਕੁੰਚਰ ਬਿਧਿ ਬਿਉਹਾਰ ॥੪॥
Sudhh Kavan Par Hoeibo Such Kunchar Bidhh Biouhaar ||4||
So how can he become pure? His method of purification is like that of an elephant, covering himself with dust right after his bath! ||4||

ਰਵਿ ਪ੍ਰਗਾਸ ਰਜਨੀ ਜਥਾ ਗਤਿ ਜਾਨਤ ਸਭ ਸੰਸਾਰ ॥
Rav Pragaas Rajanee Jathhaa Gath Jaanath Sabh Sansaar ||
With the rising of the sun, the night is brought to its end; the whole world knows this.

ਪਾਰਸ ਮਾਨੋ ਤਾਬੋ ਛੁਏ ਕਨਕ ਹੋਤ ਨਹੀ ਬਾਰ ॥੫॥
Paaras Maano Thaabo Shhueae Kanak Hoth Nehee Baar ||5||
It is believed that with the touch of the Philosopher’s Stone, copper is immediately transformed into gold. ||5||

ਪਰਮ ਪਰਸ ਗੁਰੁ ਭੇਟੀਐ ਪੂਰਬ ਲਿਖਤ ਲਿਲਾਟ ॥ ਉਨਮਨ ਮਨ ਮਨ ਹੀ ਮਿਲੇ ਛੁਟਕਤ ਬਜਰ ਕਪਾਟ ॥੬॥
Param Paras Gur Bhaetteeai Poorab Likhath Lilaatt ||Ounaman Man Man Hee Milae Shhuttakath Bajar Kapaatt ||6||
When one meets the Supreme Philosopher’s Stone, the Guru, if such pre-ordained destiny is written on one’s forehead
Then the soul blends with the Supreme Soul, and the stubborn doors are opened wide. ||6||

ਭਗਤਿ ਜੁਗਤਿ ਮਤਿ ਸਤਿ ਕਰੀ ਭ੍ਰਮ ਬੰਧਨ ਕਾਟਿ ਬਿਕਾਰ ॥ ਸੋਈ ਬਸਿ ਰਸਿ ਮਨ ਮਿਲੇ ਗੁਨ ਨਿਰਗੁਨ ਏਕ ਬਿਚਾਰ ॥੭॥
Bhagath Jugath Math Sath Karee Bhram Bandhhan Kaatt Bikaar ||Soee Bas Ras Man Milae Gun Niragun Eaek Bichaar ||7||
Through the way of devotion, the intellect is imbued with Truth; doubts, entanglements and vices are cut away.
The mind is restrained, and one attains joy, contemplating the One Lord, who is both with and without qualities. ||7||

ਅਨਿਕ ਜਤਨ ਨਿਗ੍ਰਹ ਕੀਏ ਟਾਰੀ ਨ ਟਰੈ ਭ੍ਰਮ ਫਾਸ ॥ਪ੍ਰੇਮ ਭਗਤਿ ਨਹੀ ਊਪਜੈ ਤਾ ਤੇ ਰਵਿਦਾਸ ਉਦਾਸ ॥੮॥੧॥
Anik Jathan Nigreh Keeeae Ttaaree N Ttarai Bhram Faas ||Praem Bhagath Nehee Oopajai Thaa Thae Ravidhaas Oudhaas ||8||1||
I have tried many methods, but by turning it away, the noose of doubt is not turned away.
Love and devotion have not welled up within me, and so Ravi Daas is sad and depressed. ||8||1||

In the last line of this Sabd, Bhagat Ji makes it clear that without love and devotion for Waheguru, he remains depressed ‘ਪ੍ਰੇਮ ਭਗਤਿ ਨਹੀ ਊਪਜੈ ਤਾ ਤੇ ਰਵਿਦਾਸ ਉਦਾਸ’. The same applies to a Sikh as well that is without Naam he/she in wilderness whether being Amritdhari, Nirankari, Namdhari, Neeldhari, Radhasoami etc and those with or without kesh.

Since we ALL live in ‘Kal Yug, the imperative spiritual need for a Sikh is clearly amplified in the Bani of our Gurus repeatedly:-

ਕਲ ਮਹਿ ਰਾਮ ਨਾਮੁ ਸਾਰੁ ॥ (Raag Dhanaasree M. 1, GGS. 662-18).
Kal Mehi Raam Naam Saar ||
In this Dark Age of Kali Yuga, the Lord’s Name is the most sublime.

ਅਖੀ ਤ ਮੀਟਹਿ ਨਾਕ ਪਕੜਹਿ ਠਗਣ ਕਉ ਸੰਸਾਰੁ ॥੧॥ ਰਹਾਉ ॥
Akhee Th Meettehi Naak Pakarrehi Thagan Ko Sansaar ||1|| Rehaao ||
Some people try to deceive the world by closing their eyes and holding their nostrils closed. ||1||Pause||

ਕਲਜੁਗ ਮਹਿ ਰਾਮ ਨਾਮੁ ਉਰ ਧਾਰੁ ॥ ਬਿਨੁ ਨਾਵੈ ਮਾਥੈ ਪਾਵੈ ਛਾਰੁ ॥੧॥ (Raag Bhairao M. 3, GGS. 1129-14).
Kalajug Mehi Raam Naam Our Dhhaar ||Bin Naavai Maathhai Paavai Shhaar ||1||
In this Dark Age of Kali Yuga, enshrine the Lord’s Name within your heart.
Without the Name, ashes will be blown in your face. ||1||

ਕਹੁ ਨਾਨਕ ਤਾ ਕੈ ਬਲਿ ਜਾਉ ॥ ਕਲਿਜੁਗ ਮਹਿ ਪਾਇਆ ਜਿਨਿ ਨਾਉ ॥੪॥੨॥ (Raag Kaanrhaa M. 5, GGS.1298-13).
Kahu Naanak Thaa Kai Bal Jaao || Kalijug Mehi Paaeiaa Jin Naao ||4||2||
Says Nanak, I am a sacrifice to those
Who are blessed with the Name in this Dark Age of Kali Yuga. ||4||2||

ਕਲ ਮੈ ਏਕੁ ਨਾਮੁ ਕਿਰਪਾ ਨਿਧਿ ਜਾਹਿ ਜਪੈ ਗਤਿ ਪਾਵੈ ॥ (Raag Sorath M. 9, GGS. 632-11).
Kal Mai Eaek Naam Kirapaa Nidhh Jaahi Japai Gath Paavai ||
In this Dark Age of Kali Yuga, the Name of the One Lord is the treasure of mercy; chanting it, one obtains salvation.

ਅਉਰ ਧਰਮ ਤਾ ਕੈ ਸਮ ਨਾਹਨਿ ਇਹ ਬਿਧਿ ਬੇਦੁ ਬਤਾਵੈ ॥੨॥
Aour Dhharam Thaa Kai Sam Naahan Eih Bidhh Baedh Bathaavai ||2||
No other religion is comparable to this; so speak the Vedas. ||2||

– Guru Ram Das Ji traces the path for an elevated and respectable Sikh as follows:-

ਜਿਸ ਨੋ ਦਇਆਲੁ ਹੋਵੈ ਮੇਰਾ ਸੁਆਮੀ ਤਿਸੁ ਗੁਰਸਿਖ ਗੁਰੂ ਉਪਦੇਸੁ ਸੁਣਾਵੈ ॥ (Raag Gauri M. 4, GGS. 306-1).
Jis No Dhaeiaal Hovai Maeraa Suaamee This Gurasikh Guroo Oupadhaes Sunaavai ||
That person, unto whom my Lord and Master is kind and compassionate – upon that GurSikh, the Guru’s Teachings are bestowed.

ਜਨੁ ਨਾਨਕੁ ਧੂੜਿ ਮੰਗੈ ਤਿਸੁ ਗੁਰਸਿਖ ਕੀ ਜੋ ਆਪਿ ਜਪੈ ਅਵਰਹ ਨਾਮੁ ਜਪਾਵੈ ॥੨॥
Jan Naanak Dhhoorr Mangai This Gurasikh Kee Jo Aap Japai Avareh Naam Japaavai ||2||
Servant Nanak begs for the dust of the feet of that GurSikh, who himself chants the Naam, and inspires others to chant it. ||2||

– Guru Gobind Singh Ji beautifully summs up the Sikhi and Sikh in the following verses:-

ਸਭ ਕਰਮ ਫੋਕਟ ਜਾਨ ॥ ਸਭ ਧਰਮ ਨਿਹਫਲ ਮਾਨ ॥ ਬਿਨ ਏਕ ਨਾਮ ਅਧਾਰ ॥ ਸਭ ਕਰਮ ਭਰਮ ਬਿਚਾਰ ॥੨੦॥੫੦॥
Know that all the above actions as useless; consider all the religious paths of no value. Without the prop of the only Name of the God, all the actions are considered as illusion.20.50. —–Guru Gobind Singh Ji , Dasam Granth, Page, 15 & 1.6

ਕੋਊ ਭਇਓ ਮੁੰਡੀਆ ਸੰਨਿਆਸੀ ਕੋਊ ਜੋਗੀ ਭਇਓ ਕੋਊ ਬ੍ਹਮਚਾਰੀ ਕੋਊ ਜਤੀ ਅਨਮਾਨਬੋ ॥
ਹਿੰਦੂ ਤੁਰਕ ਕੋਊ ਰਾਫਜ਼ੀ ਇਮਾਮਸਾਫੀ ਮਾਨਸ ਕੀ ਜਾਤ ਸਭੈ ਏਕੈ ਪਹਿਚਾਨਬੋ ॥
ਕਰਤਾ ਕਰੀਮ ਸੋਈ ਰਾਜ਼ਕ ਰਹੀਮ ਓਈ ਦੂਸਰੋ ਨ ਭੇਦ ਕੋਈ ਭੂਲ ਭ੍ਮ ਮਾਨਬੋ ॥
ਏਕ ਹੀ ਕੀ ਸੇਵ ਸਭਹੀ ਕੋ ਗੁਰਦੇਵ ਏਕ ਏਕ ਹੀ ਸਰੂਪ ਸਭੈ ਏਕੈ ਜੋਤ ਜਾਨਬੋ ॥ ੧੫ ॥ ੮੫ ੫॥ Guru Gobind Singh Ji (Dasam Granth, Akal Ustat, Page 19.);

Some people in the world call themselves clean shaven, some ascetics, some devotee, some celibates. Some call themselves Hindu, some Turk, some Shia others Suni Muslim. But the entire human kind/caste should be recognized one. The same One Creator (Akal Purkh) who is merciful, compassionate, generous, providing daily sustenance, and has no other peer or dualism; so we must never accept any duality. To serve the only One is our duty. Akal Purkh alone is the Guru of all. All mankind be taken as one manifestation of Its light.

ਦੇਹਰਾ ਮਸੀਤ ਸੋਈ ਪੂਜਾ ਔ ਨਿਵਾਜ ਓਈ ਮਾਨਸ ਸਬੈ ਏਕ ਪੈ ਅਨੇਕ ਕੋ ਭ੍ਰਮਾਉ ਹੈ ॥
ਦੇਵਤਾ ਅਦੇਵ ਜੱਛ ਗੰਧ੍ਰਬ ਤੁਰਕ ਹਿੰਦੂ ਨਿਆਰੇ ਨਿਆਰੇ ਦੇਸਨ ਕੇ ਭੇਸ ਕੋ ਪ੍ਰਭਾਉ ਹੈ ॥
ਏਕੈ ਨੈਨ ਏਕੈ ਕਾਨ ਏਕੈ ਦੇਹ ਏਕੈ ਬਾਨ ਖਾਕ ਬਾਦ ਆਤਿਸ ਔ ਆਬ ਕੋ ਰਲਾਉ ਹੈ ॥
ਅਲਹ ਅਭੇਖ ਸੋਈ ਪੁਰਾਨ ਅਉ ਕੁਰਾਨ ਓਈ ਏਕ ਹੀ ਸਰੂਪ ਸਭੈ ਏਕ ਹੀ ਬਨਾਉ ਹੈ ॥੧੬॥੮੬॥

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. The gods, demons, Yakshas, Gandharvas, Turks and Hindus… all these are due to the differences of the various garbs of different countries. The eyes are the same, the ears the same, the bodies are the same and the habits are the same, all the creation is the amalgam of earth, air, fire and water.. 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 God and have the same formation..

ਕਹਾ ਭਯੋ ਦੋਊ ਲੋਚਨ ਮੂੰਦਕੈ ਬੈਠਿ ਰਹਿਓ ਬਕ ਧਯਾਨ ਲਗਾਇਓ ॥
ਬਾਸੁ ਕੀਓ ਬਿਖਿਆਨ ਸੋ ਬੈਠ ਕੈ ਐਸੇ ਹੀ ਐਸ ਸੁ ਬੈਸ ਬਤਾਇਓ ॥ ਸਾਚੁ ਕਹੌ ਸੁਨ ਲੇਹੁ ਸਭੈ ਜਿਨ ਪੇ੍ਮ ਕੀਉ ਤਿਨ ਹੀ ਪ੍ਭੁ ਪਾਇਓ॥ ੯ ॥ ੨੯
ਕਾਹੂ ਲੈ ਪਾਹਨ ਪੂਜ ਧਰੋ ਸਿਰ ਕਾਹੂ ਲੈ ਲਿੰਗੁ ਗਰੇ ਲਟਕਾਇਓ ॥
ਕਾਹੂ ਲਖਿਓ ਹਰਿ ਅਵਾਚੀ ਦਿਸਾ ਮੈ ਕਾਹੂ ਪਛਾਹ ਕੋ ਸੀਸ ਨਿਵਾਇਓ ॥
ਕੋਊ ਬੁਤਾਨ ਕੌ ਪੂਜਤ ਹੈ ਪਸੁ ਕੋਊ ਮਿਤਾ੍ਨ ਕੌ ਪੂਜਨ ਧਾਇਓ ॥
ਕੂਰ ਕਿ੍ਆ ਉਰਝਿਓ ਸਭ ਜਗ ਸੀ੍ ਭਗਵਾਨ ਕੋ ਭੇਦੁ ਨ ਪਾਇਓ ॥ ੧੦ ॥ ੩੦ ॥
What if you close your eyes and sit in meditation like a crane/heron; take ablutions in the seven seas- but this way you loose both this world and the next; if one continues to indulge in sinful things, he wastes his life; Let all listen to the truth I proclaim- only he who loves attains the God. Some worship the stone idol and other wear a lingam around their neck; some recognize God in the south and others bow their heads to the west; some ignorant ones worship the images and others worship the dead; the entire world is engrossed in false rituals and none knows the mystery of the Divine. —–Guru Gobind Singh, Akal Ustit, D.G. Page, 14-15.

Here Guru Gobind Singh removes all the doubts and duality between humanity; not only in between Amritdhari, Sahjdhari and Keshdhari and non-keshdhari etc but between every one on this earth.

For me everyone who is linked to a Divine names of Waheguru/Ram/Allah/God… is a Sikh and the Amritdhari, Keshadhari, Sahajdhari etc. are a part of the overall Universal Sikh Community. The Sikhs are in much largeer numbers than we perceive on the basis of statistics that is made available to us through our media.

Reference: ‘Gurmat Saachi Saacha Vichaar’ – by Kirpal Singh, Sanbun Publisher, New Delhi, India, 2014, p. 177-183.
Most translations are from the Internet.

Kirpal Singh
Wellington, New Zealand

kirpal2singh@yahoo.com

 

In Sikhi Spiritual Marg there is a crucial factor of nadr/kirpa. We cannot demand but pray to Waheguru to attract HIS attention:-

Guru Arjan Dev Ji emphatically supports the concept of nadr/kirpa:-

ਬਾਹ ਪਕੜਿ ਗੁਰਿ ਕਾਢਿਆ ਸੋਈ ਉਤਰਿਆ ਪਾਰਿ ॥੩॥ (Raag Sri Raag M. 5, GGS. 44).
Whom the Guru takes out, seizing by the arm he crosses the (Sea of Life).

With HIS nadr/kipa wonderous things can happen. Spiritual Exaltation by Guru Angad Ji in Raag Majh is self explanatory

ਅਖੀ ਬਾਝਹੁ ਵੇਖਣਾ ਵਿਣੁ ਕੰਨਾ ਸੁਨਣਾ ॥ ਪੈਰਾ ਬਾਝਹੁ ਚਲਣਾ ਵਿਣੁ ਹਥਾ ਕਰਣਾ ॥ (Raag Majh M. 2, GGS. 139).
ਜੀਭੈ ਬਾਝਹੁ ਬੋਲਣਾ ਇਉ ਜੀਵਤ ਮਰਣਾ ॥ ਨਾਨਕ ਹੁਕਮੁ ਪਛਾਣਿ ਕੈ ਤਉ ਖਸਮੈ ਮਿਲਣਾ ॥੧॥

To see without eyes; to hear without ears; to walk without feet; to work without hands; to speak without a tongue-like this, one remains dead while yet alive. O Nanak, recognize the Hukam of Akal Purkh’s Command, and merge with your God and Master. ||1||

Guru Angad Dev Ji gives the advice about the understanding and singing of greatness of the Great Lord.

ਵਡਿਆਈ ਵਡਾ ਪਾਇਆ ॥੭॥ (Raag Asa M. 2, GGS. 467-3).
By singing His greatness, the Great Lord/Waheguru is obtained. ||7||

Guru Nanak Dev Ji clarifies in clear terms:-

– ਤੁਮ ਗਾਵਹੁ ਮੇਰੇ ਨਿਰਭਉ ਕਾ ਸੋਹਿਲਾ ॥ ਹਉ ਵਾਰੀ ਜਿਤੁ ਸੋਹਿਲੈ ਸਦਾ ਸੁਖੁ ਹੋਇ ॥੧॥ ਰਹਾਉ ॥ (Sohila Gauri M. 1, GGS. 12-12 & 157).
Sing the Songs of Praise of my Fearless Lord. I am a sacrifice to that Song of Praise which brings eternal peace. ||1||Pause||

– ਹੁਕਮੈ ਅੰਦਰਿ ਸਭੁ ਕੋ ਬਾਹਰਿ ਹੁਕਮ ਨ ਕੋਇ ॥ ਨਾਨਕ ਹੁਕਮੈ ਜੇ ਬੁਝੈ ਤ ਹਉਮੈ ਕਹੈ ਨ ਕੋਇ ॥੨॥ (Jap Ji Sahib, GGS. 1-9).
Everyone is subject to His Command; no one is beyond His Command. O Nanak, one who understands His Command, does not speak in ego. ||2||

To say that all operates under the Divine Hukam is not the same as accepting and believing with full faith and trust in the operation of ‘Divine Hukam’. When the latter stage comes then one loses personal identity/ego resulting in as Hazart Inyat Khan says:-

No one has seen God and lived. To see God we must be non-existent.
( Bowl of Saki, January 5, by Hazrat Inayat Khan)

As long as we are conscious of ourselves (egoistic) we still speak ‘Dhur Ki Bani’ (full of toon toon mei mei) and moment one gives up houmai, then the ‘Dhur Ki Bani’ is full of a potential to serve others – “ਤਿਨਿ ਸਗਲੀ ਚਿੰਤ ਮਿਟਾਈ” – as given in the following Tuk:-

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

Just to take examples – What about Bhai Jetha Ji and Har Kishan Ji who rose to Gurudom with humble beginning and as a child respectively. Where did they receive their educational qualifications (and that too in science) to become part of 10 Sikh Gurus?

Unless one accepts the various Gurmat terms in principle, their attempts to translate Gurbani or put forward twisted Gurmat Philosophies are simply futile and misleading the innocent masses.

There is need to elaborate, the meaning of the following verses and the arising consequences?:-

1. ਪ੍ਰਭ ਕੈ ਸਿਮਰਨਿ ਸਭੁ ਕਿਛੁ ਸੁਝੈ ॥ (Raag Gauri M. 5, GGS. 263-2).
In the remembrance of God, all things are known.

2. ਹਰਿ ਸਿਮਰਨ ਮਹਿ ਆਪਿ ਨਿਰੰਕਾਰਾ ॥(Raag Gauri M. 5, GGS. 263-18).
In the remembrance of the Lord, He Himself is prevailing.

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

It is the qualification of Naam that makes all the difference!

“Prab ka simran sab te oocha” – does it stand on its own or there are strings attached?

I believe that a certain degree of anubhav of Gurbani is essential for correct interpretation of Gurbani as well as writing of Sikh History involving Sikh Gurus and Gurmukhs.

Such a prerequisite applies to the holders of Sikh Chairs in India and or on the Diaspora to capture the spirit of Sikhi through their works. In the absence of following a close direction of Gurbani, one is bound to make slips and mistakes here and there.

There is dire need for a single interpretation of Gurbani, which meets in its real perspectives – the true spirit of Gurbani. Any such attempt to bring clarity in interpreting the Gurbani will be a Divine Sewa (service) and this requires ‘Anubhav’ (intuition) on the part of those involved in this exercise.

In other words correct interpretations belong to first ‘Anubhavis’, who have experienced the Divine Truths in their daily lives. The role of experts in linguists follows. Interpretation is not the job of one person; it will be the collective efforts of all enlightened and dedicated Gursikhs. I am sure that there are Sikhs around who are enjoying Nadr/Kirpa/Mehr/Grace/Gurparsad of Waheguru to undertake this task.

Sikhi is all about connecting with Waheguru through our Gurus (Sabd-guru/Gurbani). So it is imperative for one to connect first with our Gurus in order to subsequently connect with THE GURU (Waheguru) of our Gurus. To be at a more or less same wavelength with our Gurus, an anubhav (a developed Gurmat intuition by experiencing the truths and promises in Gurbani) to pave way to better understanding the thought pattern of Sikh Gurus – essential for interpreting Gurbani or writing of History of Sikh Gurus.

For Example, in order to interpret the following verse, a number of interpretation can be offered by literary individuals:-

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

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

An Anubhavi will interpret in the light of Naam, which one has actually experienced in order to have glimpse of Niranjan (Divine Sojhee).

Without anubhav (Divine Sojhee/Intuition), all interpretations of Gurbani and History writings shall lack Gurmat direction in one way or the other. Therefore, all the Sikh Chairs holders are called upon to first grasp Gurbani in real perspective before embarking on their respective Theses and Publications.

Many attempts have been made to understand the real meanings of Gurbani, Many such attempts are based on the varied use of ‘laggaans and mattraas’ in exploring the essence of Gurbani. Such translations are worthy attempts but fall short of capturing the true spirit in the messages conveyed through Gurbani.

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

Let us consider further take two more examples:-

1. “Toon mera rakha sabni thaein” – a literal meaning will be somewhat like of that ‘Waheguru is there to look after us everywhere’.

An Anubhavi will be able to give instances to prove that how, when and where Waheguru was there with him/her to provide Divine Guidance and Protection. There could be endless narrations coming from a Guru-Sikh with Anubhav.

2. “Prab ka simrn sab te oochaa’ – a literal meaning is of the like of that ‘there is no act as good as remembering Waheguru’.

An Anbhavi will give detailed account of the ‘ras’ of simran of Waheguru and its blessings achieved in one’s transformation. Examples of all the Gurus, Bhagats and Mahapurakhs who enjoyed the blissful state of simran of Waheguru are there as guiding posts.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Bhagat Beni Ji shares his experience in this respect:-

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

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

Efforts of some Gur-Sikhs are praiseworthy but without the involvement of those Gursikhs with Anubhav of Gurbani, the whole exercise could be scratching and re-scratching on the surface of Gurbani when the real ras is in deep layers of Gurbani.

We need to start first and foremost with the exercise of understanding and acceptance of Basics (fundamentals) of Gurmat before embarking on translating/interpreting Gurbani. For evolving or developing a Methodology, I give here under a brief for consideration:-

Gurbani is Divine poetry and to comprehend it one needs to bring oneself to a wavelength as close as possible to the composer. So there is need to evolve a methodology for translating/interpreting Gurbani with a clear guideline out of Gurbani by embracing acceptance of some Basics of Gurmat (Fundamentals) in order to stay in a well defined Gurmat boundaries:-

1. Ik Oankaar – there is one and only one Waheguru (Lord/God). – “IK Toon hee” – though known by various names.
2. Acceptance of Concept of “Dhur ki Bani”.
3. “Nanak ke ghar kewal naam”. (Tera ek naam tare sansar, mei aiha aas eiha aadhaar and Houmai naave naal virodh hei doe na vase ik thaine).
4. “Bani Guru Guru hei bani, vich bani amrit sare”. (Sabd Guru as the guiding vehicle in life).
5. “Gur sikh sikh guru hei, eko gur updesh chalaie”. (Gurus have one Jot).
6. Bani of Bhagats, Bhatts and other Mahapurakhs is at par with Gurbani in quest for spiritual path.
6. “Toon ghat ghat antar sarab niranthar jee, Har eiko purak samana”.
7. Experience of Importance of “Naam Japna” (Waheguru Jaap) and Simran (Prab ka simran sab te oocha).
8. Need and hunger for “Gobind Milan” through Naam.
9. Rising to a state of unflinching (Blind) faith in Gurus and Waheguru accepting that the Gurbani is a collection of guiding Divine Truths for shaping/leading a purposeful life of as a Gurmukh.
10. Significance of Gurparsad/Nadr/Kirpa/Bakhshish/Grace in Gurbani.

Guru Arjan Dev Ji advises on Waheguru Simran:-

– ਸਾਈ ਘੜੀ ਸੁਲਖਣੀ ਸਿਮਰਤ ਹਰਿ ਨਾਮ ॥੧॥ ਰਹਾਉ ॥ (Raag Bilaaval M. 5, GGS. 819-7).
Saaee Gharree Sulakhanee Simarath Har Naam ||1|| Rehaao ||
Blessed and auspicious is that time, when one meditates in remembrance on the Lord’s Name. ||1||Pause||

Guru Amar Das Ji asks a question and answers as:-

– Q. ਸਭਨਾ ਗਲਾ ਸਮਰਥੁ ਸੁਆਮੀ ਸੋ ਕਿਉ ਮਨਹੁ ਵਿਸਾਰੇ ॥? (Raag Raamkali M. 3, GGS. 917-6).
Sabhanaa Galaa Samarathh Suaamee So Kio Manahu Visaarae ||
Our Lord and Master is all-powerful to do all things, so why forget Him from your mind?

A. ਕਹੈ ਨਾਨਕੁ ਮੰਨ ਮੇਰੇ ਸਦਾ ਰਹੁ ਹਰਿ ਨਾਲੇ ॥੨॥
Kehai Naanak Mann Maerae Sadhaa Rahu Har Naalae ||2||
Says Nanak, O my mind, remain always with the Lord. ||2||

ਸਦਾ ਸਿਫਤਿ ਸਲਾਹ ਤੇਰੀ ਨਾਮੁ ਮਨਿ ਵਸਾਵਏ ॥
Sadhaa Sifath Salaah Thaeree Naam Man Vasaaveae ||
Constantly singing Your Praises and Glories, Your Name is enshrined in the mind.

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

Guru Arjan Dev Ji’s Ardas is for keep singing praises of his Gopal (Waheguru) – ਗੁਣ ਗਾਵਹੁ ਗੋਪਾਲ ਰਾਇ:-

– ਬੰਦਨਾ ਹਰਿ ਬੰਦਨਾ ਗੁਣ ਗਾਵਹੁ ਗੋਪਾਲ ਰਾਇ ॥ ਰਹਾਉ ॥ (Raag Dhanaasree M. 5, GGS. 683-19)
Bandhanaa Har Bandhanaa Gun Gaavahu Gopaal Raae || Rehaao ||
I bow in reverence to the Lord, I bow in reverence. I sing the Glorious Praises of the Lord, my King. ||Pause||

ਵਡੈ ਭਾਗਿ ਭੇਟੇ ਗੁਰਦੇਵਾ ॥
Vaddai Bhaag Bhaettae Guradhaevaa ||
By great good fortune, one meets the Divine Guru.

ਕੋਟਿ ਪਰਾਧ ਮਿਟੇ ਹਰਿ ਸੇਵਾ ॥੧॥
Kott Paraadhh Mittae Har Saevaa ||1||
Millions of sins are erased by serving the Lord. ||1||

ਚਰਨ ਕਮਲ ਜਾ ਕਾ ਮਨੁ ਰਾਪੈ ॥
Charan Kamal Jaa Kaa Man Raapai ||
One whose mind is imbued with the Lord’s lotus feet

ਸੋਗ ਅਗਨਿ ਤਿਸੁ ਜਨ ਨ ਬਿਆਪੈ ॥੨॥
Sog Agan This Jan N Biaapai ||2||
Is not afflicted by the fire of sorrow. ||2||

ਸਾਗਰੁ ਤਰਿਆ ਸਾਧੂ ਸੰਗੇ ॥
Saagar Thariaa Saadhhoo Sangae ||
He crosses over the world-ocean in the Saadh Sangat, the Company of the Holy.

ਨਿਰਭਉ ਨਾਮੁ ਜਪਹੁ ਹਰਿ ਰੰਗੇ ॥੩॥
Nirabho Naam Japahu Har Rangae ||3||
He chants the Name of the Fearless Lord, and is imbued with the Lord’s Love. ||3||

– ਗੁਰ ਉਪਦੇਸਿ ਜਪੀਐ ਮਨਿ ਸਾਚਾ ॥ (Raag Maroo M. 5, GGS. 1077-11).
Gur Oupadhaes Japeeai Man Saachaa ||
Following the Guru’s Teachings, I meditate on the True Lord within my mind.

ਗੁਰ ਉਪਦੇਸਿ ਰਾਮ ਰੰਗਿ ਰਾਚਾ ॥
Gur Oupadhaes Raam Rang Raachaa ||
Following the Guru’s Teachings, I am immersed in the Lord’s Love.

ਗੁਰ ਉਪਦੇਸਿ ਤੁਟਹਿ ਸਭਿ ਬੰਧਨ ਇਹੁ ਭਰਮੁ ਮੋਹੁ ਪਰਜਾਲਣਾ ॥੧੨॥
Gur Oupadhaes Thuttehi Sabh Bandhhan Eihu Bharam Mohu Parajaalanaa ||12||
Following the Guru’s Teachings, all bonds are broken, and this doubt and emotional attachment are burnt away. ||12||

– ਨਹੀ ਤੁਲਿ ਰਾਮ ਨਾਮ ਬੀਚਾਰ ॥ (Raag Gauri M. 5, GGS. 265-12).
Nehee Thul Raam Naam Beechaar ||
– none of these are equal to the contemplation of the Name of the Lord,

– ਨਾਨਕ ਗੁਰਮੁਖਿ ਨਾਮੁ ਜਪੀਐ ਇਕ ਬਾਰ ॥੧॥
Naanak Guramukh Naam Japeeai Eik Baar ||1||
O Nanak, be a Gurmukh and for once try to sing praises of Waheguru.

– ਹਰਿ ਕੇ ਨਾਮ ਸਮਸਰਿ ਕਛੁ ਨਾਹਿ ॥ (Raag Gauri M. 5, 265-15).
Har Kae Naam Samasar Kashh Naahi ||
There is nothing equal to the Name of the Lord.

ਨਾਨਕ ਗੁਰਮੁਖਿ ਨਾਮੁ ਜਪਤ ਗਤਿ ਪਾਹਿ ॥੨॥
Naanak Guramukh Naam Japath Gath Paahi ||2||
O Nanak, as Gurmukh, sing the Divine Praises of Waheguru, and obtain salvation. ||2||

Thus, Waheguru Nam Japna (Singing Divine Praises – ਵਡਿਆਈ) leads to Simran (Ateh Pehar Yaad) to Naam (Divine Sohjee) and that in turn leads to Waheguru – “ਵਡਾ ਪਾਇਆ”.

However, there are riders like:-

1. ਸਿਮਰਨ ਤੇ ਲਾਗੇ ਜਿਨ ਆਪਿ ਦਇਆਲਾ ॥ – Simaran Thae Laagae Jin Aap Dhaeiaalaa || (Raag Gauri M. 5, GGS. 263-7).
They alone hold to the remembrance of Him, unto whom He Himself shows His Mercy.
2. ‘ਨਾਨਕ ਸਿਮਰਨੁ ਪੂਰੈ ਭਾਗਿ’ – Nanak Simran Purai bhaag (M. 5).
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Kirpal Singh

Wellington, New Zealand
kirpal2singh@yahoo.com

‘Covid-19 ‘ is a God creation to teach us to reflect deep inside us for the purpose of life in general.

Guru Arjan Dev Ji gives the following Alert to Human-beings:-

ਪ੍ਰਾਣੀ ਤੂੰ ਆਇਆ ਲਾਹਾ ਲੈਣਿ ॥(Sri Raag M. 5, GGS. 43-3).
Praanee Thoon Aaeiaa Laahaa Lain ||
O mortal, you came here to earn a profit.

ਲਗਾ ਕਿਤੁ ਕੁਫਕੜੇ ਸਭ ਮੁਕਦੀ ਚਲੀ ਰੈਣਿ ॥੧॥ ਰਹਾਉ ॥
Lagaa Kith Kufakarrae Sabh Mukadhee Chalee Rain ||1|| Rehaao ||
What useless activities are you attached to? Your life-night is coming to its end. ||1||Pause||

ਕੁਦਮ ਕਰੇ ਪਸੁ ਪੰਖੀਆ ਦਿਸੈ ਨਾਹੀ ਕਾਲੁ ॥
Kudham Karae Pas Pankheeaa Dhisai Naahee Kaal ||
The animals and the birds frolic and play-they do not see death.

ਓਤੈ ਸਾਥਿ ਮਨੁਖੁ ਹੈ ਫਾਥਾ ਮਾਇਆ ਜਾਲਿ ॥
Outhai Saathh Manukh Hai Faathhaa Maaeiaa Jaal ||
Mankind is also with them, trapped in the net of Maya.

ਮੁਕਤੇ ਸੇਈ ਭਾਲੀਅਹਿ ਜਿ ਸਚਾ ਨਾਮੁ ਸਮਾਲਿ ॥੨॥
Mukathae Saeee Bhaaleeahi J Sachaa Naam Samaal ||2||
Those who always remember the Naam, the Name of the Lord, are considered to be liberated. ||2||

ਜੋ ਘਰੁ ਛਡਿ ਗਵਾਵਣਾ ਸੋ ਲਗਾ ਮਨ ਮਾਹਿ ॥
Jo Ghar Shhadd Gavaavanaa So Lagaa Man Maahi ||
That dwelling which you will have to abandon and vacate-you are attached to it in your mind.

ਜਿਥੈ ਜਾਇ ਤੁਧੁ ਵਰਤਣਾ ਤਿਸ ਕੀ ਚਿੰਤਾ ਨਾਹਿ ॥
Jithhai Jaae Thudhh Varathanaa This Kee Chinthaa Naahi ||
And that place where you must go to dwell-you have no regard for it at all.

ਫਾਥੇ ਸੇਈ ਨਿਕਲੇ ਜਿ ਗੁਰ ਕੀ ਪੈਰੀ ਪਾਹਿ ॥੩॥
Faathhae Saeee Nikalae J Gur Kee Pairee Paahi ||3||
Those who fall at the Feet of the Guru are released from this bondage. ||3||

ਕੋਈ ਰਖਿ ਨ ਸਕਈ ਦੂਜਾ ਕੋ ਨ ਦਿਖਾਇ ॥
Koee Rakh N Sakee Dhoojaa Ko N Dhikhaae ||
No one else can save you-don’t look for anyone else.

ਚਾਰੇ ਕੁੰਡਾ ਭਾਲਿ ਕੈ ਆਇ ਪਇਆ ਸਰਣਾਇ ॥
Chaarae Kunddaa Bhaal Kai Aae Paeiaa Saranaae ||
I have searched in all four directions; I have come to find His Sanctuary.

ਨਾਨਕ ਸਚੈ ਪਾਤਿਸਾਹਿ ਡੁਬਦਾ ਲਇਆ ਕਢਾਇ ॥੪॥੩॥੭੩॥
Naanak Sachai Paathisaahi Ddubadhaa Laeiaa Kadtaae ||4||3||73||
O Nanak, the True King has pulled me out and saved me from drowning! ||4||3||73||

I personally consider that Covid-19 is a wakeup call in Kal-Yug by God (Waheguru) to draw us closer to God and His Divine Virtues. It is a boon out of HIS Gurparsad (Divine Mercy). It is high time to turn to Sabd and reflect seriously – “Gurbani Eis Mein Channan”.

We are becoming increasingly aware of Covid-19 Alerts followed by Temporary Lockdowns and several Emergency measures and guidelines being propagated worldwide by the experts in the various fields of Medical Sciences, Community Medicine and Social Sciences to arrest the spread of the deadly virus. We should take all necessary precautions religiously to contain the Virus from spreading further as advised by the Medical and Social Experts put in place by different Governments.

There is, however, a Spiritual aspect that can help us to stay strong in difficult moments that one faces on hearing depressing news from all corners of the World. Some reflections in Gurbani bring calmness and solace.

Guru Nanak Sahib recognises the ILLS of the World and prescribes Naam as a remedy:-

ਸੰਸਾਰੁ ਰੋਗੀ ਨਾਮੁ ਦਾਰੂ ਮੈਲੁ ਲਾਗੈ ਸਚ ਬਿਨਾ ॥ (Raag Dhanaasree M. 1, GGS. 687-15).
Sansaar Rogee Naam Dhaaroo Mail Laagai Sach Binaa ||
The world is sick, and the Naam is the medicine to cure it; without the True Lord, filth sticks to it.

ਗੁਰ ਵਾਕੁ ਨਿਰਮਲੁ ਸਦਾ ਚਾਨਣੁ ਨਿਤ ਸਾਚੁ ਤੀਰਥੁ ਮਜਨਾ ॥੧॥
Gur Vaak Niramal Sadhaa Chaanan Nith Saach Theerathh Majanaa ||1||
The Guru’s Word is immaculate and pure; it radiates a steady Light. Constantly bathe in such a true shrine of pilgrimage. ||1||

Guru Arjan Dev Ji identifies the cause our ILLS is due to our turning away from God (Waheguru):-

ਪਰਮੇਸਰ ਤੇ ਭੁਲਿਆਂ ਵਿਆਪਨਿ ਸਭੇ ਰੋਗ॥ (Raag Maajh M. 5. GGS. 135-5)
Paramaesar Thae Bhuliaaan Viaapan Sabhae Rog ||
Forgetting the Transcendent Lord, all sorts of illnesses are contracted.

The following tuks from the Gurbani of Guru Teg Bahadur Ji refers to his ਪੁਕਾਰਿ ‘Pukar’, ‘Bhakhian’ and Advice for us is handy to deal with the stress and tension created by the prevailing fear of Covid-19 by the application of medicine of Naam:-

1. ਪੁਕਾਰਿ / ਬਖਾਨਿ (Loud Proclamation)

A. ਅਜਹੂ ਸਮਝਿ ਕਛੁ ਬਿਗਰਿਓ ਨਾਹਿਨਿ ਭਜਿ ਲੇ ਨਾਮੁ ਮੁਰਾਰਿ ॥ (Raag Sorith M. 9, GGS. 633).
ajehoo samajh kashh bigariou naahin bhaj lae naam muraar ||
Understand this today – it is not yet too late! Chant and vibrate the Name of the Lord.

ਕਹੁ ਨਾਨਕ ਨਿਜ ਮਤੁ ਸਾਧਨ ਕਉ ਭਾਖਿਓ ਤੋਹਿ ਪੁਕਾਰਿ ॥੨॥੮॥
kahu naanak nij math saadhhan ko bhaakhiou thohi pukaar ||2||8||
Says Nanak, this is the subtle wisdom of the Holy Saints, which I proclaim out loud to you. ||2||8||

B. ਜਿਹ ਬਿਧਿ ਗੁਰ ਉਪਦੇਸਿਆ ਸੋ ਸੁਨੁ ਰੇ ਭਾਈ ॥ (Raag Tilang M. 9, GGS. 727).
jih bidhh gur oupadhaesiaa so sun rae bhaaee ||
The way the Guru instructs thee, hearken thou to that, O brother.

ਨਾਨਕ ਕਹਤ ਪੁਕਾਰਿ ਕੈ ਗਹੁ ਪ੍ਰਭ ਸਰਨਾਈ ॥੩॥੩॥
naanak kehath pukaar kai gahu prabh saranaaee ||3||3||
Nanak loudly proclaims “Grasp thou the protection of thy Lord”.

C. ਬਿਖਿਆ ਬਿਖੁ ਜਿਉ ਬਿਸਾਰਿ ਪ੍ਰਭ ਕੌ ਜਸੁ ਹੀਏ ਧਾਰਿ ॥ (Raag Jaijaarvantee M. 9, GGS. 1352).
bikhiaa bikh jio bisaar prabh ka jas heeeae dhhaar ||
Forget the poisonous sins of corruption, and enshrine the Praises of God in your heart.

ਨਾਨਕ ਜਨ ਕਹਿ ਪੁਕਾਰਿ ਅਉਸਰੁ ਬਿਹਾਤੁ ਹੈ ॥੨॥੨॥
naanak jan kehi pukaar aousar bihaath hai ||2||2||
Servant Nanak proclaims that this opportunity is slipping away. ||2||2||

D. ਘਟ ਘਟ ਮੈ ਹਰਿ ਜੂ ਬਸੈ ਸੰਤਨ ਕਹਿਓ ਪੁਕਾਰਿ ॥ (Sloak M. (, GGS. 1427).
ghatt ghatt mai har joo basai santhan kehiou pukaar ||
The Dear Lord abides in each and every heart; the Saints proclaim this as true.

ਕਹੁ ਨਾਨਕ ਤਿਹ ਭਜੁ ਮਨਾ ਭਉ ਨਿਧਿ ਉਤਰਹਿ ਪਾਰਿ ॥੧੨॥
kahu naanak thih bhaj manaa bho nidhh outharehi paar ||12|
Says Nanak, meditate and vibrate upon Him, and you shall cross over the terrifying world-ocean. ||12||

E. ਝੂਠੈ ਮਾਨੁ ਕਹਾ ਕਰੈ ਜਗੁ ਸੁਪਨੇ ਜਿਉ ਜਾਨੁ ॥ (Sloak M. 9, GGS 1428).
jhoothai maan kehaa karai jag supanae jio jaan ||
Why do you take such false pride in yourself? You must know that the world is just a dream.

ਇਨ ਮੈ ਕਛੁ ਤੇਰੋ ਨਹੀ ਨਾਨਕ ਕਹਿਓ ਬਖਾਨਿ ॥੪੧॥
ein mai kashh thaero nehee naanak kehiou bakhaan ||41||
None of this is yours; Nanak proclaims this truth. ||41||

2. Advice

A. ਬਾਲ ਜੁਆਨੀ ਅਰੁ ਬਿਰਧਿ ਫੁਨਿ ਤੀਨਿ ਅਵਸਥਾ ਜਾਨਿ ॥ (Sloak M. 9, GGS. 1428).
baal juaanee ar biradhh fun theen avasathhaa jaan ||
Childhood, youth and old age – know these as the three stages of life.

ਕਹੁ ਨਾਨਕ ਹਰਿ ਭਜਨ ਬਿਨੁ ਬਿਰਥਾ ਸਭ ਹੀ ਮਾਨੁ ॥੩੫॥
kahu naanak har bhajan bin birathhaa sabh hee maan ||35||
Says Nanak, without meditating on the Lord, everything is useless; you must appreciate this. ||35||

B. ਜਿਹ ਘਟਿ ਸਿਮਰਨੁ ਰਾਮ ਕੋ ਸੋ ਨਰੁ ਮੁਕਤਾ ਜਾਨੁ ॥
jih ghatt simaran raam ko so nar mukathaa jaan ||
That person, who meditates in remembrance on the Lord in his heart, is liberated – know this well.

ਤਿਹਿ ਨਰ ਹਰਿ ਅੰਤਰੁ ਨਹੀ ਨਾਨਕ ਸਾਚੀ ਮਾਨੁ ॥੪੩॥
thihi nar har anthar nehee naanak saachee maan ||43||
There is no difference between that person and the Lord: O Nanak, accept this as the Truth. ||43||

C. 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||

D. ਰਾਮ ਨਾਮੁ ਉਰ ਮੈ ਗਹਿਓ ਜਾ ਕੈ ਸਮ ਨਹੀ ਕੋਇ ॥(Sloak M. 9, GGS. 1429).
raam naam our mai gehiou jaa kai sam nehee koe ||
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॥
jih simarath sankatt mittai dharas thuhaaro hoe ||57||1||
Meditating in remembrance on it, my troubles are taken away; I have received the Blessed Vision of Your Darshan. ||57||1||

All the Gurus were great swimmers of the ‘Sansar Sagar’. They were followed by many Gursikhs, Gurmukhs or famous icons and scholars who enjoyed their respective dips in the Gurbani and left their impressions, footprints as a result of their ‘Anubhav’ and reach. The later were just like pebble collectors on the side of the vast ocean of the Gurbani.

Gurus guidance is there to lead many more by dipping into the Guru Granth Sahib, which is the light-house, “Gurbani eis jag mehi chaanan.”

There is a lot more left to be found and discovered in the Gurbani. There is every need to encourage those who are blessed to venture into the realm of the Gurbani irrespective of their background (Anyway they shall be unstoppable!). Who knows what more splendid they might dig out for the benefit of not only the Sikh Community but for the rest of the HUMANITY?

Guru Nanak Sahib guides us on the basis of his own tried trust and faith in Naam:-

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||

The Sikh Sangat is urged to consider establishing ‘Ghar ghar ander dharamsal’ (there are already signs even when the Gurduaras around the World have closed their virtual door) to embark and explore – Gurmat Saachi Saacha Vichaar’ in their homes (ਕੋਈ ਰਖਿ ਨ ਸਕਈ ਦੂਜਾ ਕੋ ਨ ਦਿਖਾਇ).

With Waheguru’s blessings.

Kirpal Singh
Wellington, New Zealand

According to Wikipediaen.wikipedia.org, Chardi Kalaa is elaborated as given below:-

In Sikhism, ‘Chardi Kalaa’ is the Punjabi term for aspiring to maintain a mental state of eternal optimism and joy. Sikhs are ideally expected to be in this positive state of mind as a sign of their contentment with the will of God (bhana), even during the times of adversity.
…..
The Sikh concept of sarbat da bhala which means “blessings for everyone” or literally “may everyone prosper”. … Nanak Naam Chardi Kala, teraa bhane sarbat da bhala. Nanak, with Naam comes Chardi Kala and with your blessings, peace for everyone.

Sikhi revolves around Naam. Let us examine the following Tuks that show a connection of Naam with Niranjan (Akalpurak/Waheguru): –

ਏਕੋ ਏਕੁ ਏਕੁ ਪਛਾਨੈ ॥ (Raau Gauri M. 5, GSS. 281-11).
Eaeko Eaek Eaek Pashhaanai ||
One who recognizes the One and only Lord as One,e

ਇਤ ਉਤ ਕੀ ਓਹੁ ਸੋਝੀ ਜਾਨੈ ॥
Eith Outh Kee Ouhu Sojhee Jaanai ||
Understands this world and the next.

ਨਾਮ ਸੰਗਿ ਜਿਸ ਕਾ ਮਨੁ ਮਾਨਿਆ ॥
Naam Sang Jis Kaa Man Maaniaa ||
One whose mind accepts the Company of the Naam,

ਨਾਨਕ ਤਿਨਹਿ ਨਿਰੰਜਨੁ ਜਾਨਿਆ ॥੩॥
Naanak Thinehi Niranjan Jaaniaa ||3||
He/she draws closer, O Nanak, the Immaculate Lord. ||3||

It appears that Naam is Divine Sojhee which comes when one recognizes one and only one God (Waheguru) by losing ‘aappa’ (personal ego).

Since no one knows Niranjan (Waheguru) fully, similarly it is hard to understand the full depth of Naam fully as well. Naam and Waheguru are both immeasurable entities.

Churning of Gurbani and or Simran on the various names of God (Waheguru) unfolds the power of Naam leading to the understanding of Divine Hukum of Waheguru. This achievement is elaborated in Gurbani and Bani of Bhagats (who existed before the Sikh Gurus and who were not exposed to Gurbani of the Sikh Gurus).

In brief, Naam is Divine Sohjee that leads to knowing God (Waheguru) to some extent and followed by understanding Divine Universal Hukum that operates.

In order to understand Naam, I am afraid, one has to quote pankties that refer to Naam. Moreover, any length of discussion on a forum will not be enough to grasp Naam like Waheguru (inexhaustible topics).

To say that one understands the vastness of Naam is belittling oneself.

The best we can talk is what we understand based on Kirpa/Gurparsad/Nadr that we enjoy at a particular point.

ਉਨ ਕੀ ਸੇਵਾ ਸੋਈ ਲਾਗੈ ॥ (Raag Gauri M. GGS. 282-4).
Oun Kee Saevaa Soee Laagai ||
He alone is committed to serve Waheguru

ਜਿਸ ਨੋ ਕ੍ਰਿਪਾ ਕਰਹਿ ਬਡਭਾਗੈ ॥
Jis No Kirapaa Karehi Baddabhaagai ||
Upon whom Waheguru bestows His Mercy, by great good fortune.

2. ਅਤਿ ਸੂਰਾ ਜੇ ਕੋਊ ਕਹਾਵੈ ॥ ((Raag Gauri M. 5, GGS. 282-14)
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 Waheguru’s Power, what can anyone do?

3. ਜੋ ਪ੍ਰਭਿ ਅਪਨੀ ਸੇਵਾ ਲਾਇਆ ॥ (Raag Gauri M. 5, GGS. 285-18).
Jo Prabh Apanee Saevaa Laaeiaa ||
One whom Waheguru applies to His own service, O Nanak

ਨਾਨਕ ਸੋ ਸੇਵਕੁ ਦਹ ਦਿਸਿ ਪ੍ਰਗਟਾਇਆ ॥੪॥
Naanak So Saevak Dheh Dhis Pragattaaeiaa ||4||
– that servant is famous in the ten directions. ||4||

In short, in Sikhi “Nanak naam chardi kalla, tere bhanne sarbat da bhalla” – Naam is the greatest tool to possess in order to serve the humanity with a true spirit of love and reconciliation.

Now where and how to obtain Naam? Gurbani guides as follows:-

ਗੁਰ ਤੇ ਸਾਂਤਿ ਊਪਜੈ ਜਿਨਿ ਤ੍ਰਿਸਨਾ ਅਗਨਿ ਬੁਝਾਈ ॥ (Raag Thitee Gauri M. 3, GGS. 424-11).
Gur Thae Saanth Oopajai Jin Thrisanaa Agan Bujhaaee ||
Peace emanates from the Guru; He puts out the fire of desire.

ਗੁਰ ਤੇ ਨਾਮੁ ਪਾਈਐ ਵਡੀ ਵਡਿਆਈ ॥੧॥
Gur Thae Naam Paaeeai Vaddee Vaddiaaee ||1||
The Naam, the Name of the Lord, is obtained from the Guru; it is the greatest greatness. ||1||

Need is to follow the Guru (Gurbani/Sabd-Guru) with faith and trust to become a Gurmukh to be able to appreciate the following as a TRUTH:-

ਸਭ ਅੰਦਰਿ ਇਕੁ ਵਰਤੈ ਕਿਨੈ ਵਿਰਲੈ ਲਾਖਿਆ ॥ (Raag Vadhans M. 1, GGS. 594-9).
Sabh Andhar Eik Varathai Kinai Viralai Laakhiaa ||
The One Lord is pervading in all, but rare are those who realize this.

I do believe theoretically in the above Truth but in actual life I keep moving away by recognizing people as different from Waheguru by continually considering some as friends and some as foes.

I am currently struggling to come to grip with the Truth that ‘ਸਭ ਅੰਦਰਿ ਇਕੁ ਵਰਤੈ – but at present It is hard to accept.

My next resort is Ardas for Sohjee to grasp this Truth in day to day life – a key to Sahaj and Anand and Universal equality to invite lasting peace in the World.
Kirpal Singh
Wellington, New Zealand
kirpal2singh@yahoo.com

 

It was in 1980 in Nigeria that I learnt the deep meaning of the expression,”Dekh ke un-dith keeta”, which is part of the Sikh daily supplication (Ardas.) It is one of the highest ideals by any standard.The Sikhs repeat in their daily supplication (Ardas) by admiring those who see or witness an evil being done to them yet they turn their attention away from that evil/unfortunate incident.

There is a similar Biblical message advising us “Not to trespass against others, and forgive those who trespass against us.” In other words not to count the sins of others against us and respond equally in a revengeful spirit. – Quoted by Dr. IJ Singh, New York, USA.

The Gurbani teaches us:-

ਕਰਣ ਕਾਰਣ ਪ੍ਰਭੁ ਏਕੁ ਹੈ ਦੂਸਰ ਨਾਹੀ ਕੋਇ ॥ ਨਾਨਕ ਤਿਸੁ ਬਲਿਹਾਰਣੈ ਜਲਿ ਥਲਿ ਮਹੀਅਲਿ ਸੋਇ ॥੧॥(Raag Gaurhee Sukhmanee, M. 5. 276).
God alone is the Doer of deeds – there is no other at all.
O Nanak, I am a sacrifice to the One, who pervades the waters, the lands, the sky and all space. ||1||

A Nigerian Muslim Lady is behind my enlightening experience of the expression, “Dekh Ke Undith Keeta” which is part of Sikh daily Supplication (ARDAS). A brief story is given hereunder:-

Dr. Iyengar, a colleague of mine in the Science Faculty of Ahmadu Bello University (ABU) met with an accident in which a family of five while crossing a road outside the main Gate of Ahmadu Bello University, Zaria struck against his car while a speeding heavy truck was coming from the opposite side with full lights which blinded Dr. Iyengar who was driving with his wife in the car. As a result of impact two children died on the spot, mother, and two others were badly injured.The driver of the heavy truck fled away in the darkness. Dr. Iyengar stopped his car and while he and her wife were panicking a policeman appeared on the spot and he arranged injured and dead to be taken to the University hospital. The police arrested Dr. Iyengar. I had known Dr. Iyengar as a polite and decent person who never consumed alcohol and a careful experienced driver. Certainly he had no intention to harm or kill any one. This was to happen but it created a mystery!

After some days on receiving bail, as a courtesy, Dr. Iyengar wished to visit the other members of the victim’s family. But none of his close friends (north or south Indian Hindus) supported his idea and so none was willing to accompany him to the family who lived in a village near the university campus. Dr. Iyengar asked me and I told him that on the strength that you were not drunk driving and you had no enmity whatsoever against the victim’s family, I am inclined to go with you to visit the victim’s family. My wife was terribly upset that as a turbaned Sikh I will become their target because of my conspicuous appearance. She went on to say that they might forget Dr. Iyengar but the victims family and their other relatives could go after you.

We had daily Parkash of Guru Granth Sahib (GGS) in our house and used to read the GGS and pray for a while every day. I told her that it was not Dr. Iyengar who wanted this accident but this was to happen – but why did it happen? We did not know the answer?

I advised Dr. Iyengar to take along some rice, kasawa, sugar, oil and tin fish for the aggrieved family. After enquiring we reached the right house in the Samaru village. Some members spotted us and the ushered us into the house. Walking through several interconnected rooms we finally entered a room where the lady (lying) and two children were with bandaged legs and arms. We both were quite nervous that anything could happen to us. As we finished exchange of greetings and paying our condolences, we were served a soft drink each. We were not sure whether to drink or not? But somehow I took a sip and Dr. Iyengar followed me.

We told the family that we were sorry for what had happened. The lady in crutches wasted no time and in a brave tone told us “it was Allah’s Will that all this happened. We have no ill-will against Dr. Iyengar (pointing towards him) – it is Allah only who gives and takes away life”. The next day was fixed for hearing in the court and she added that they have no intention to pursue any case against Dr. Iyengar.

On hearing this I had tears flowing in my eyes to learn of such a strong faith and devotion in Allah from an ordinary Muslim lady. I was also ashamed that even on daily reading of Gurbani I had not developed such a strong faith in Waheguru/Allah. The following verses from Sukhmani Sahib sounded differently and clearly after that encounter:-

ਮਾਰੈ ਰਾਖੈ ਏਕੋ ਆਪਿ ॥ ਮਾਨੁਖ ਕੈ ਕਿਛੁ ਨਾਹੀ ਹਾਥਿ॥ (Raag Gauri M. 5, GGS. 281-4).
The One Lord Himself destroys and also preserves.
Nothing at all is in the hands of mortal beings.

ਤਿਸ ਕਾ ਹੁਕਮੁ ਬੂਝਿ ਸੁਖੁ ਹੋਇ ॥ਤਿਸ ਕਾ ਨਾਮੁ ਰਖੁ ਕੰਠਿ ਪਰੋਇ ॥
Understanding His Order, there is peace.
So take His Name, and wear it as your necklace.

– This Muslim family taught me the meaning of Gurbani more than any Teeka or Gyani or Parcharak/Preacher.

There was a change in my perception of Gurbani ever since – a great lesson from a Muslim Family for which I am grateful to them; and Dr. Iyengar for taking me along to witness such a blissful experience. The court case lasted for four months and finally Dr. Iyengar was cleared.

I do believe that there are good Muslims, Hindus, Christians, Jews, Buddhists and Sikhs…. in the wide world.

“Dekh ke undith keeta” – is a virtuous act though a very difficult one. Those who lost their loved ones in 1984, it is not easy for them to forget and brush aside their grief. However, we do remember those who are imbued with the spirit of forgiveness in our daily supplication (Ardas). I think it is time to give practical shape to our longing for fulfillment of “Dekh ke undith Keeta”.

As Gursikh of Gurbani, we should be guided by the message of Sabd Guru. All that happened in 1984 was as per the Divine Hukam (Waheguru ordained).

In the light of the Gurbani then how should we treat the saga of June and November 1984 (killing of thousands of innocent Sikhs) in which various parties (Sikh leadership, Government of the day and some hooligans) should share blame in any rational terms? It has both legal and spiritual dimensions. The legal part is for the security forces and law enforcement agencies to handle, whereas the spiritual side belongs to all of us those who profess Hinduism or Sikhism.

I think that the well meaning Sikhs and Hindus can bring about reconciliation between the two communities a lot better than politicians who have failed to do so far.

Although it is very hard for the families of those who lost their beloved ones to come to grip with the situation yet spiritually speaking the aggrieved parties should forgive the perpetrators of such heinous crimes to invite spiritual strength as a solace.

I would suggest that just like Guru Nanak Dev Ji himself went to Sajjan Thug, Haridwar and Kabba etc to show people the right paths; Guru Arjan Dev Ji and Guru Teg Bahadur ji sacrificed their lives for upholding unity and spiritual values. After all Guru Hargobind Sahib forgave Jahangir for inflicting such a cruel martyrdom on his father, Guru Arjan. There are other examples in Sikh history.

it is time to say a collective Ardas to Waheguru for the forgiveness of all those involved in killing of fellow human-beings. This will be in keeping with the highest Ideal and Spirit of Sikhi.

An Ardas could be suitably worded something like the following and published in media in Indian Dailies from Shiromani Gurduara Parbandhak Committee, Amritsar and Delhi Sikh Gurduara Management Committee, Delhi and Haryana Gurduara Management Committee etc :-

“May Waheguru forgive all those who somehow lost their sanity and became instrumental in killing of innocent people in 1984. Please give a sense of direction to those who became part of such criminal act and grant peace to them and their near and dear ones who have been suffering since and help restore sense of unity among fellow human-beings.”

I do hope such an initiative will bring solace to both the Communities in keeping with the message of true spirit of the Sanatan Dharma and Sikhi alike, which stand for FORGIVENESS.

It is well known that forgiveness removes unhealthy emotions that would otherwise cause harm & creates emotions with a wholesome effect. Kabir Ji and Guru Arjan Dev Ji advise as follows in Gurbani:-

ਕਬੀਰਾ ਜਹਾ ਗਿਆਨੁ ਤਹ ਧਰਮੁ ਹੈ ਜਹਾ ਝੂਠੁ ਤਹ ਪਾਪੁ ॥ (Salok Bhagat Kabir, GGS. 1372-15).
Kabeeraa Jehaa Giaan Theh Dhharam Hai Jehaa Jhooth Theh Paap ||
Kabeer, where there is spiritual wisdom, there is righteousness and Dharma. Where there is falsehood, there is sin.

ਜਹਾ ਲੋਭੁ ਤਹ ਕਾਲੁ ਹੈ ਜਹਾ ਖਿਮਾ ਤਹ ਆਪਿ ॥੧੫੫॥
Jehaa Lobh Theh Kaal Hai Jehaa Khimaa Theh Aap ||155||
Where there is greed, there is death. Where there is forgiveness, there is God Himself. ||155||

– ਜਬ ਧਾਰੈ ਕੋਊ ਬੈਰੀ ਮੀਤੁ ॥ਤਬ ਲਗੁ ਨਿਹਚਲੁ ਨਾਹੀ ਚੀਤੁ ॥(Raag Gauri Guru Arjan Dev Ji, GGS. 278-17).
Jab Dhhaarai Kooo Bairee Meeth ||Thab Lag Nihachal Naahee Cheeth ||
As long as he considers one an enemy, and another a friend, His/her mind shall not come to rest.

The various Hindu Organizations can also come up with some suitable gestures towards the Sikhs in general upholding their ancient Spiritual traditions of peace and reconciliation.

More input from members of Sikh Sangat is solicited to give further Gurmat directions.

Kirpal Singh
Wellington, New Zealand

kirpal2singh@yahoo.com

Fake it, you’ll make it – Yogi Bhajan: An Amazing success story

The Yogi’s life is a proof of his favourite saying and at the same time sends a strong message for the Sikh Community. I shall come to the message a little later but first I narrate a true story:-

It was in July/August 1972, I was doing postdoctoral research work in the Imperial College, London and I came in close contact with some members of the Sikh Missionary Society, Gravesend (G S Sidhu) and Balwant Singh Grewal of North London etc. I established contact with the Society when I was working in Amsterdam University and Catholic University of Louvain (Belgium). My contacts were a group of enthusiastic but orthodox Sikhs mostly in teaching professions. On my arrival in London, I found a lot of friends who invited me to their homes. This was a time when Sukhmani Sahib was my favourite Bani and appropriate verses came out of me while conversing with my Sikh and non-sikh friends.

As a result of my deep devotion in Sukhmani Sahib I was invited to several Gurduaras to lecture. I received several Siropas, which somehow boosted my interest and confidence in Gurbani (and also my ego). My Sikh friends held me in high esteem professionally when I got accepted in University of Berne in Switzerland on a research position in analytical chemistry. They were happy to see a young Sikhmani doing well as an academic.

My so-called popularity brought me face to face with Yogi Bhajan in Shepherd Bush Gurduara where he came for the first time with his entourage. He and his members of group (both males and females) were dressed in white clothes and white turbans. One the girls was sitting right in front facing the GGS and the gents side with her eyes closed and holding a rosary with her fingers continuously moving the beads. The members of Sangat sitting in the hall and those who joined later were all looking at this girl with “awe” that how come a white girl is so devout Sikh? His other members were sitting in the same posture but intermingled with the Sangat on both sides of the hall.

Yogi Ji spoke for a few minutes more about his visit than about Gurbani. The Sangat in general was very much impressed but my curious mind was clearly seeing a drama merely to mislead people.

Yogi’s drama was so successful that a number of wealthy Sikh extended invitations to him with his group members to their houses. I also got invited by some and they introduced me to Yogi Bhajan Singh. At this juncture and in the presence of of Yogi’s admirers I shouted a question at Yogi that why did you make a girl with closed eyes holding a rosary sit at a conspicuous place where Sangat was “Mata taking” rather than to make her sit elsewhere. Yogi Ji was bewildered and he sensed me as a rebel to challenge him. While avoiding embarrassment in public he cleverly appreciated my boldness and invited me see him at his temporary place of residence in London.

An appointment was fixed and noted in diary by his female secretary. I was given an odd time on a working day thinking that I might not show up. Any way I accepted, took a day off from work and reached his place at the appointed time.

I saw Yogi ji sitting on the ground with a wall size poster of him behind him with open flowing hairs. I greeted him and as soon as I sat down I pointed out to him that you are not a Sikh and you even do not wear turban in your dera so how do you connect your showpiece visit to the Gurduara? He calmed me down and turned to another man sitting there on the floor and holding a 3 feet long Srisahib (kirpan) with flowing beard and pretty impressive look of a holy Sikhman. Yogi Ji turned to me and told me that I knew that when you come you were going to ask me several questions related to the Sikhism. In anticipation I have here the Jathedar of Akal Thakhat, Amritsar to answer all your queries- please feel free and ask him. This changed the the dimensions of my visit to see Yogi Ji.I don’t quite remember the name of the Jathedar, perhaps S. Gurdeep Singh? not sure- I wrote to the SGPC to get the name to write in my memoirs but have received no response so far.

Before I could ask any thing, Yogi Ji called one the girls and asked her to take me to an exercise room for 20 minutes before going for a light lunch. She took me to a solitary room and lead me to do exercises with moving arms legs and body postures by saying Satnam Waheguru at every movement. During this exercise I intercepted her several times to know about her, her background and her interest in this mission. She never answered any question and kept saying Satnam-Waheguru (somehow I was impressed!).

While I was going to join Yogi Ji and Jathedar Ji again, I overheard Yogi Ji saying to the Jathedar Ji that you kindly arrange a visit for me and my group to Darbar Sahib in the near future. Yogi Ji continued to impress the Jathedar and me about his wealth as well as possessing a private plane for transportation. He went on to offer the Jathedar a trip to his mission in US an an incentive and goodwill visit to see the embracing of Sikhism by whites.

I turned to Jathedar Ji and told him that I cannot imagine the Head of Akal Thakhat sitting here and negotiating some move coming from someone who is a Yogi and not a Sikh. He felt very uncomfortable but yet he nodded in affirmation.

The Yogi was bolder than the Jathedar he held me in his arms and told me youngman you are right ” I am not a Sikh I am a Yogi just like other who have gone to US to make money. I am making money and when I have enough money I shall be able to help my people. Don’t you agree?”. At this point I told Yogi Ji that I am glad to hear your true position and I have no quarrel with you. Since then Yogi Ji and I became friends and I kept receiving greeting cards and invitations to mark special occasions particularly on his birthdays etc ( birthday card with his open hair depicting him as a Yogi) for many years.

The same Jathedar, I was told did arrange his first visit to Darbar Sahib with full honours and Siropas. This was Yogi Ji entry in to the Sikh world In India. From this experience I learnt that some Jathedars can be easily lured to financial incentives and foreign visits to compromise their roles.

I asked a number of Yogi Ji admirers who came to invite him with his followers to their houses in London and spend a lot of money in entertaining in the company of other friends to honor Yogi Ji. The reply was invariably a simple helpless assertion that “our children do not obey us and here is man (Yogi Ji) who command the respect of these white young girls and boys. This is only possible because of his supernatural powers.”.

The reciting of Satnam-Waheguru that Yogi Ji introduced in exercises (instead of saying 1,2, 3) as a fake has made his mission to acquire spiritual dimensions. This exercise took the shape of serious Naam- Simran, which was bound to bring measurable results. Please read Ist Ashpadi of Sukhmani Sahib to verify the claim of ‘PRABH KA SIMRAN SAB TE OOCHA’.

His earlier disciples were dropouts and drug edicts but latter he attracted some sharp analytical minds, who with time transcended the boundaries of fake in to real. I have read a number of Yogi Ji articles where he is trying hard to merge Yogic thoughts with Sikhism but the result is not so appealing. His most impressive assertion is that all human-beings are born Sikhs – since all are born to learn. His strength comes from the long hours of Naam-Simran that he used to practice lately.

I have a lot of appreciation for the scholarly work of his disciples, who are bringing a fresh look in to the Sikhism being analytical in their approach and free from biases and prejudices. I congratulate them all for their immense contribution. The Yogi Ji disciples have helped the SGPC, Amritsar to boost its Information Technology expertise – a remarkable contribution. Daily Hukumnama by Sikhnet from Amritsar is boon for Sikh Sangat.

Some years back Yogi Ji was in a Delhi Gurduara and he when he was about to speak he burst into tears and was seen sobbing. When he was able to recollect himself, he openly accepted that he did not believe that merely uttering of Satnam-Waheguru could do such miracles -talking about his establishment and spread of his brand of Sikhism in the West. He was utterly grateful to Waheguru for His blessings to such a lowly person like him. He sounded very humbled as a perfect Sikh without any trace of a Yogi left in him.

Message: Yogi’s story is a demonstration of Power of Simran (Naam Japna) which is enshrined in the Guru Granth Sahib and the same applies to various Deras and Babas who are also thriving because “Prab Ka Simran sab te oocha”.

Gurbani is full of appreciation for those who practice Nam Japna and Japana:-

ਜਨ ਨਾਨਕ ਤਿਸੁ ਬਲਿਹਾਰਣੈ ਜੋ ਆਪਿ ਜਪੈ ਅਵਰਾ ਨਾਮੁ ਜਪਾਏ ॥੨॥ (Maajh Vaar M. 4, GGS. 140-5).
Jan Naanak This Balihaaranai Jo Aap Japai Avaraa Naam Japaaeae ||2||
Servant Nanak is a sacrifice to one who himself chants the Naam, and inspires others to chant it as well. ||2||

With Waheguru’s blessings.

Kirpal Singh
Wellington, New Zealand

kirpal2singh@yahoo.com

Sikhi is only “Piri” (which stores humility, compassion and service) and not “Miri” (which stores dignity but with certain degree of arrogance). According to Gurbani, Miri and Piri do not go together. There is need for some historical correction to be made some where to stay in tune with Gurbani. I apologize to those who believe in prevalent historical assertions in Sakhees on Sikh History but I would urge them to re-examine the concept in the light of Gurbani. Guru Hargobind Ji and Baba Buddha Ji could have not made a mistake? I think it went as it was intended for Guru Ji to continue to stay in “Piri’ of Sikhi with greater strength rather than diluting with “Miri.” Sikhi breeds only spirituality, humility, service and not temporal or political power. No spiritually imbued Sikh will ever join power-politics. Sikhi is Spirituality and Nishkam-Sewa in whatever profession you choose in life – a serious search in the core message of Gurbani will convince you. The moment spirit touches materialism it lowers the spirit to carnal. During 240+ years of Sikh Guru’s life time, PIRI was prominent except for a brief period when concept of MIRI crept in. Thakhats of Miri are there to uphold PIRI rather than to devalue PIRI.

Piri/ Spirituality are being of the spirit. It is a devotion to the metaphysical matters and activities, which renew uplift, comfort, heal, and inspire us and the others with whom we interact. It is the development of True Divine being to the point that one’s spirit is raised to the Holy Spirit of God, the highest spiritual achievement ever possible.

Spirituality is preparing the body and mind, to receive God’s inspiration and translating it into thinking, speech, and into actions leading to the development of virtuous habits forming good character. Being humble, loving and Compassionate is the Goal in Life leading to Spiritual Enlightenment, which is to unite the Conscious Mind with the Universal metaphysical, incomprehensible, unfathomable One Creator. True spirituality is achieved by logically applying teachings incorporated in Sabd Guru that allow ego to vanish in the fire of Divine love and fear. Only a true Guru, who has achieved oneness with God, can give such true spiritual teachings. The purpose of developing our spirituality is to be free of spiritual ignorance, free of selfish or destructive behavioral patterns (renunciation/detachment) and free to return to our eternal home in God. The mechanical recitation of Nitnem and other rituals performed daily etc without understanding are all superstitions without any spiritual benefit. It is the development of virtues which makes it a devotional worship says Guru Nanak in his Japji:-

ਸਭਿ ਗੁਣ ਤੇਰੇ ਮੈ ਨਾਹੀ ਕੋਇ ॥ (Jap Guru Nanak, GGS. 4-15).
Sabh Gun Thaerae Mai Naahee Koe ||
All virtues are Yours, Lord, I have none at all.

ਵਿਣੁ ਗੁਣ ਕੀਤੇ ਭਗਤਿ ਨ ਹੋਇ ॥
Vin Gun Keethae Bhagath N Hoe ||
Without virtue, there is no devotional worship.

PIRI in Sikhi is Sat Sangat imbued with Naam and Sabd:-

– ਸਤਸੰਗਤਿ ਕੈਸੀ ਜਾਣੀਐ ॥ (Sri Raag M. 1, GGS. 72-1).
Sathasangath Kaisee Jaaneeai ||
How is the Society of the Saints to be known?

ਜਿਥੈ ਏਕੋ ਨਾਮੁ ਵਖਾਣੀਐ ॥
Jithhai Eaeko Naam Vakhaaneeai ||
There, the Name of the One Lord is chanted.

ਏਕੋ ਨਾਮੁ ਹੁਕਮੁ ਹੈ ਨਾਨਕ ਸਤਿਗੁਰਿ ਦੀਆ ਬੁਝਾਇ ਜੀਉ ॥੫॥ (Sri Raag M. 1, GGS. 72-2).
Eaeko Naam Hukam Hai Naanak Sathigur Dheeaa Bujhaae Jeeo ||5||
The One Name is the Lord’s Command; O Nanak, the True Guru has given me this understanding. ||5||

– ਦੇਵ ਸਥਾਨੈ ਕਿਆ ਨੀਸਾਣੀ ॥ (Raag Raamkali Bhagat Beni, GGS, 974-8).
Dhaev Sathhaanai Kiaa Neesaanee ||
What is the insignia of the Divine Lord’s dwelling?

ਤਹ ਬਾਜੇ ਸਬਦ ਅਨਾਹਦ ਬਾਣੀ ॥
Theh Baajae Sabadh Anaahadh Baanee ||
The unstruck sound current of the Shabad vibrates there.

MIRI on the other hand is defined by Mahan Kosh as chieftainship, headship, political affairs or power- ਅਮੀਰੀ. ਸਰਦਾਰੀ। (2) ਬਾਦਸ਼ਾਹਤ. By definition Miri and Piri contradict IMHO even though it was carried out by and after 6th Guru except ninth Guru. The moment spirit touches materialism (Matter) it lowers the spirit to carnal as it creates arrogance and superiority, which spoils the foundation of spirituality (humility).

I am grateful to use some portion of private correspondence with Dr. Virinder Singh Grewal, MI, USA on this subject of PIRI – MIRI.

Kirpal Singh

Wellington, New Zealand
kirpal2singh@yahoo.com

The message of the Gurbani is nothing but TRUTH so it shall always prevail amidst upheavals and turbulences and inspite of concerns raised by a number of members of the Sikh Community.
Kindly look at the following exploratory list to prove the above point:-
Gurduaras around the world; Nam Rasiye – Naam Japan wale – Anubhavi; Books on Gurbani and different aspects of the Sikhism; Sikh Scholars, parcharaks, ragis, kitinias, gurbani kirtan -CD/Cassettes etc; Magazines and periodicals on Sikh Affairs, Nagar kirtans; Deras, Sikh Forums and Sikh charitable organisations in India and overseas; Nitnem and Sukhmani groups (many headed by Sikh ladies, particularly Sukhmani Groups ) in local gurduaras; the revenues of all historic Gurduaras; Gurmat Camps and books for children; Hospital and dispensaries; Schools, colleges, universities, professional and technical institutions; scholarships for bright, poor and needy Sikh students in India and overseas; Sikh women in public life, scholarship, artists and in political arena; Sikh entrepreneurs and professionals (managers, doctors, lawyers, defence personnel, sports men and women etc); Sikhs in India and overseas; non-sikh devotees (in Sikh Gurduaras and Deras); Sikh Council and organisations; Sikhs of International stature etc etc.

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

– ਗੁਰਮਤਿ ਸਾਚੀ ਸਾਚਾ ਵੀਚਾਰੁ ॥ (Raag Raamkali M. 3, GGS. 917-12).
guramath saachee saachaa veechaar ||
True are the Guru’s Teachings, and True is contemplative meditation.

– ਗੁਰਬਾਣੀ ਇਸੁ ਜਗ ਮਹਿ ਚਾਨਣੁ ਕਰਮਿ ਵਸੈ ਮਨਿ ਆਏ ॥੧॥ (Raag Srirag M. 3, GGS. 67-10).
gurabaanee eis jag mehi chaanan karam vasai man aaeae ||1||
Gurbani is the Light to illuminate this world; by His Grace, it comes to abide within the mind. ||1||

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

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

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

The following three terms are very popular in the Sikhism:

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

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

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

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

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

ਪੋਥੀ ਪਰਮੇਸਰ ਕਾ ਥਾਨੁ ॥ (Raag Sarang M. 5, GGS. 1226-3).
pothhee paramaesar kaa thhaan ||
This Holy Book is the home of the Transcendent Lord God.

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

ਜੋ ਹੋਆ ਹੋਵਤ ਸੋ ਜਾਨੈ ॥ (Raag Gauri M. 5, GGS. 286-7).
jo hoaa hovath so jaanai ||
They know the past and the present.

ਪ੍ਰਭ ਅਪਨੇ ਕਾ ਹੁਕਮੁ ਪਛਾਨੈ ॥
prabh apanae kaa hukam pashhaanai ||
They recognize God’s Own Command.

All is happening in the sweet will of Waheguru whether the current saga of Akal Thakhat under the Akali Dal, children’s or our future, Apostasy among Sikh Youth, Covid-19 etc.

Our role model is prescribed by Guru Gobind Singh (Guru maneo Granth) to follow and there should be nobody other than Guru Granth. And the methodology is simple: ‘Prabh ka simran sab te oocha’, which can be practiced by children as well as by adults at any time though (Waheguru -Waheguru-Waheguru……..2- 5 minutes daily). Kindly try and see the results.

The Sikhs will confront problem only if they renounce their Guru and Sabd as pointed out by Guru Nanak Sahib:-

ਬਾਝੁ ਗੁਰੂ ਗੁਬਾਰੁ ਹੈ ਬਿਨੁ ਸਬਦੈ ਬੂਝ ਨ ਪਾਇ ॥ (Sri Raag M. 1, GGS. 55-15).
Baajh Guroo Gubaar Hai Bin Sabadhai Boojh N Paae ||
Without the Guru, there is only pitch darkness; without the Shabad, understanding is not obtained.

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

The Sikhi doctrine mentioned in the following verses suggests:-

– ਗੁਰ ਸਤਿਗੁਰ ਕਾ ਜੋ ਸਿਖੁ ਅਖਾਏ ਸੁ ਭਲਕੇ ਉਠਿ ਹਰਿ ਨਾਮੁ ਧਿਆਵੈ ॥ (Gauri Vaar M. 4, GGS. 305-16).
Gur Sathigur Kaa Jo Sikh Akhaaeae S Bhalakae Outh Har Naam Dhhiaavai ||
One who calls himself a Sikh of the Guru the True Guru shall rise in the early morning hours and meditate on the Lord’s Name.

– ਜਨੁ ਨਾਨਕੁ ਧੂੜਿ ਮੰਗੈ ਤਿਸੁ ਗੁਰਸਿਖ ਕੀ ਜੋ ਆਪਿ ਜਪੈ ਅਵਰਹ ਨਾਮੁ ਜਪਾਵੈ ॥੨॥ (Raag Gauri M. 4, GGS. 306-2)
Jan Naanak Dhhoorr Mangai This Gurasikh Kee Jo Aap Japai Avareh Naam Japaavai ||2||
Servant Nanak begs for the dust of the feet of that GurSikh, who himself chants the Naam, and inspires others to chant it. ||2||

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

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

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

We are lucky to be on GL-Z or other Forums in a way that when we receive some messages with the full Sikh salutations even if we do not find much in contents, the Salutation (Waheguru Ji Ka Khalsa, Waheguru Ji Ki Fateh or Gur Fateh etc…..) reminds us of Waheguru, which has its own reward like that of simran. The number of people benefitting through this exercise are many. This mass-mode of greetings is great – thanks to the modern IT.
Kirpal Singh

Wellington, New Zealand
kirpal2singh@yahoo.com

We are always looking for peace of mind ‘ Anand’ in life, which is guaranteed in Anand Sahib by Guru Amar Das Ji with his personal blissful experience on uniting with Satguru (Akalpurakh/Waheguru):-

ਅਨੰਦੁ ਭਇਆ ਮੇਰੀ ਮਾਏ ਸਤਿਗੁਰੂ ਮੈ ਪਾਇਆ ॥ (Raag Raamkali M. 3, 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.

The state of Spiritual Bliss leads to a state of spiritual awakening to draw the nectre from the Divine Sabd to draw closer to Akalpurakh/Waheguru):-

ਰਾਗ ਰਤਨ ਪਰਵਾਰ ਪਰੀਆ ਸਬਦ ਗਾਵਣ ਆਈਆ ॥
Raag Rathan Paravaar Pareeaa Sabadh Gaavan Aaeeaa ||
The jewelled melodies and their related celestial harmonies have come to sing the Word of the Shabad.

ਸਬਦੋ ਤ ਗਾਵਹੁ ਹਰੀ ਕੇਰਾ ਮਨਿ ਜਿਨੀ ਵਸਾਇਆ ॥
Sabadho Th Gaavahu Haree Kaeraa Man Jinee Vasaaeiaa ||
The Lord dwells within the minds of those who sing the Shabad.

ਕਹੈ ਨਾਨਕੁ ਅਨੰਦੁ ਹੋਆ ਸਤਿਗੁਰੂ ਮੈ ਪਾਇਆ ॥੧॥
Kehai Naanak Anandh Hoaa Sathiguroo Mai Paaeiaa ||1||
Says Nanak, I am in ecstasy, for I have found my True Guru. ||1||

On tasting and reaching the blissful Awastha of Anand, Guru Amar Das Ji longs to remain in the company of Akalpurak/Waheguru:-

ਏ ਮਨ ਮੇਰਿਆ ਤੂ ਸਦਾ ਰਹੁ ਹਰਿ ਨਾਲੇ ॥
Eae Man Maeriaa Thoo Sadhaa Rahu Har Naalae ||
O my mind, remain always with the Lord.

Guru Amar Das Ji guides us with Spiritual Promises that go in the Divine company, such as:-

1. Removal of worldly sufferings; 2. Guaranteed Guidance to ferry through Sansar Sagar by the support of All Powerful and bountiful Lord:-

1. ਹਰਿ ਨਾਲਿ ਰਹੁ ਤੂ ਮੰਨ ਮੇਰੇ ਦੂਖ ਸਭਿ ਵਿਸਾਰਣਾ ॥
Har Naal Rahu Thoo Mann Maerae Dhookh Sabh Visaaranaa ||
Remain always with the Lord, O my mind, and all sufferings will be forgotten.

2. ਅੰਗੀਕਾਰੁ ਓਹੁ ਕਰੇ ਤੇਰਾ ਕਾਰਜ ਸਭਿ ਸਵਾਰਣਾ ॥
Angeekaar Ouhu Karae Thaeraa Kaaraj Sabh Savaaranaa ||
He will accept You as His own, and all your affairs will be perfectly arranged.

ਸਭਨਾ ਗਲਾ ਸਮਰਥੁ ਸੁਆਮੀ ਸੋ ਕਿਉ ਮਨਹੁ ਵਿਸਾਰੇ ॥
Sabhanaa Galaa Samarathh Suaamee So Kio Manahu Visaarae ||
Our Lord and Master is all-powerful to do all things, so why forget Him from your mind?

ਕਹੈ ਨਾਨਕੁ ਮੰਨ ਮੇਰੇ ਸਦਾ ਰਹੁ ਹਰਿ ਨਾਲੇ ॥੨॥
Kehai Naanak Mann Maerae Sadhaa Rahu Har Naalae ||2||
Says Nanak, O my mind, remain always with the Lord. ||2||

ਸਾਚੇ ਸਾਹਿਬਾ ਕਿਆ ਨਾਹੀ ਘਰਿ ਤੇਰੈ ॥
Saachae Saahibaa Kiaa Naahee Ghar Thaerai ||
O my True Lord and Master, what is there which is not in Your celestial home?

ਘਰਿ ਤ ਤੇਰੈ ਸਭੁ ਕਿਛੁ ਹੈ ਜਿਸੁ ਦੇਹਿ ਸੁ ਪਾਵਏ ॥
Ghar Th Thaerai Sabh Kishh Hai Jis Dhaehi S Paaveae ||
Everything is in Your home; they receive, unto whom You give.

The fulfillment of Divine Promises has a rider of NAAM, which comes with contemplation on Sabd and staying in the Divine Yaad with Liv(Nam Japna):-

ਸਦਾ ਸਿਫਤਿ ਸਲਾਹ ਤੇਰੀ ਨਾਮੁ ਮਨਿ ਵਸਾਵਏ ॥
Sadhaa Sifath Salaah Thaeree Naam Man Vasaaveae ||
Constantly singing Your Praises and Glories, Your Name is enshrined in the mind.

The result of inviting Naam results in deeper contemplation on Sabd/Gurbani in order to enjoy the Divine Melody behind Sabd?Gurbani:-

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

Naam fulfills all the desires on receiving the Divine sanctuary and Guru Amar Das Ji admits openly that ‘ਸਾਚਾ ਨਾਮੁ ਮੇਰਾ ਆਧਾਰੋ’:-

ਕਹੈ ਨਾਨਕੁ ਸਚੇ ਸਾਹਿਬ ਕਿਆ ਨਾਹੀ ਘਰਿ ਤੇਰੈ ॥੩॥
Kehai Naanak Sachae Saahib Kiaa Naahee Ghar Thaerai ||3||
Says Nanak, O my True Lord and Master, what is there which is not in Your home? ||3||

ਸਾਚਾ ਨਾਮੁ ਮੇਰਾ ਆਧਾਰੋ ॥
Saachaa Naam Maeraa Aadhhaaro ||
The True Name is my only support.

Guru Ji goes on to reiterate further the results of his Divine Support (NAAM), which
has brought peace and tranquility to his mind and fulfilled all his desires:-

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

ਕਰਿ ਸਾਂਤਿ ਸੁਖ ਮਨਿ ਆਇ ਵਸਿਆ ਜਿਨਿ ਇਛਾ ਸਭਿ ਪੁਜਾਈਆ ॥
Kar Saanth Sukh Man Aae Vasiaa Jin Eishhaa Sabh Pujaaeeaa ||
It has brought peace and tranquility to my mind; it has fulfilled all my desires.

At this exalted state of mind, Guru Ji goes on to show his gratitude to his GURU:-

ਸਦਾ ਕੁਰਬਾਣੁ ਕੀਤਾ ਗੁਰੂ ਵਿਟਹੁ ਜਿਸ ਦੀਆ ਏਹਿ ਵਡਿਆਈਆ ॥
Sadhaa Kurabaan Keethaa Guroo Vittahu Jis Dheeaa Eaehi Vaddiaaeeaa ||
I am forever a sacrifice to the Guru, who possesses such glorious greatness.

On tasting Sabd and Naam, Guru Ji advises us also to enshrine love for Sabd/Gurbani/Naam in order to gain Sejaj/Anand:-

ਕਹੈ ਨਾਨਕੁ ਸੁਣਹੁ ਸੰਤਹੁ ਸਬਦਿ ਧਰਹੁ ਪਿਆਰੋ ॥
Kehai Naanak Sunahu Santhahu Sabadh Dhharahu Piaaro ||
Says Nanak, listen, O Saints; enshrine love for the Shabad.

ਸਾਚਾ ਨਾਮੁ ਮੇਰਾ ਆਧਾਰੋ ॥੪॥
Saachaa Naam Maeraa Aadhhaaro ||4||
The True Name is my only support. ||4||

ਵਾਜੇ ਪੰਚ ਸਬਦ ਤਿਤੁ ਘਰਿ ਸਭਾਗੈ ॥
Vaajae Panch Sabadh Thith Ghar Sabhaagai ||
The Panch Shabad, the five primal sounds, vibrate in that blessed house.

ਘਰਿ ਸਭਾਗੈ ਸਬਦ ਵਾਜੇ ਕਲਾ ਜਿਤੁ ਘਰਿ ਧਾਰੀਆ ॥
Ghar Sabhaagai Sabadh Vaajae Kalaa Jith Ghar Dhhaareeaa ||
In that blessed house, the Shabad vibrates; He infuses His almighty power into it.

ਪੰਚ ਦੂਤ ਤੁਧੁ ਵਸਿ ਕੀਤੇ ਕਾਲੁ ਕੰਟਕੁ ਮਾਰਿਆ ॥
Panch Dhooth Thudhh Vas Keethae Kaal Kanttak Maariaa ||
Through You, we subdue the five demons of desire, and slay Death, the torturer.

Guru Ji admits that one is attracted to Naam only with Divine Grace, which is imbedded in the deep love of Sabd:-

ਧੁਰਿ ਕਰਮਿ ਪਾਇਆ ਤੁਧੁ ਜਿਨ ਕਉ ਸਿ ਨਾਮਿ ਹਰਿ ਕੈ ਲਾਗੇ ॥
Dhhur Karam Paaeiaa Thudhh Jin Ko S Naam Har Kai Laagae ||
Those who have such pre-ordained destiny are attached to the Lord’s Name.

ਕਹੈ ਨਾਨਕੁ ਤਹ ਸੁਖੁ ਹੋਆ ਤਿਤੁ ਘਰਿ ਅਨਹਦ ਵਾਜੇ ॥੫॥
Kehai Naanak Theh Sukh Hoaa Thith Ghar Anehadh Vaajae ||5||
Says Nanak, they are at peace, and the unstruck sound current vibrates within their homes. ||5||
ਸਾਚੀ ਲਿਵੈ ਬਿਨੁ ਦੇਹ ਨਿਮਾਣੀ ॥
Saachee Livai Bin Dhaeh Nimaanee ||
Without the true love of devotion, the body is without honor.

ਦੇਹ ਨਿਮਾਣੀ ਲਿਵੈ ਬਾਝਹੁ ਕਿਆ ਕਰੇ ਵੇਚਾਰੀਆ ॥
Dhaeh Nimaanee Livai Baajhahu Kiaa Karae Vaechaareeaa ||
The body is dishonored without devotional love; what can the poor wretches do?

ਤੁਧੁ ਬਾਝੁ ਸਮਰਥ ਕੋਇ ਨਾਹੀ ਕ੍ਰਿਪਾ ਕਰਿ ਬਨਵਾਰੀਆ ॥
Thudhh Baajh Samarathh Koe Naahee Kirapaa Kar Banavaareeaa ||
No one except You is all-powerful; please bestow Your Mercy, O Lord of all nature.

ਏਸ ਨਉ ਹੋਰੁ ਥਾਉ ਨਾਹੀ ਸਬਦਿ ਲਾਗਿ ਸਵਾਰੀਆ ॥
Eaes No Hor Thhaao Naahee Sabadh Laag Savaareeaa ||
There is no place of rest, other than the Name; attached to the Shabad, we are embellished with beauty.

ਕਹੈ ਨਾਨਕੁ ਲਿਵੈ ਬਾਝਹੁ ਕਿਆ ਕਰੇ ਵੇਚਾਰੀਆ ॥੬॥
Kehai Naanak Livai Baajhahu Kiaa Karae Vaechaareeaa ||6||
Says Nanak, without devotional love, what can the poor wretches do? ||6||

Guru Ji comes to know a glimpse of Anand from his Guru who is provider of spiritual wisdom:-

ਆਨੰਦੁ ਆਨੰਦੁ ਸਭੁ ਕੋ ਕਹੈ ਆਨੰਦੁ ਗੁਰੂ ਤੇ ਜਾਣਿਆ ॥
Aanandh Aanandh Sabh Ko Kehai Aanandh Guroo Thae Jaaniaa ||
Bliss, bliss – everyone talks of bliss; bliss is known only through the Guru.

ਜਾਣਿਆ ਆਨੰਦੁ ਸਦਾ ਗੁਰ ਤੇ ਕ੍ਰਿਪਾ ਕਰੇ ਪਿਆਰਿਆ ॥
Jaaniaa Aanandh Sadhaa Gur Thae Kirapaa Karae Piaariaa ||
Eternal bliss in known only through the Guru, when the Beloved Lord grants His Grace.

ਕਰਿ ਕਿਰਪਾ ਕਿਲਵਿਖ ਕਟੇ ਗਿਆਨ ਅੰਜਨੁ ਸਾਰਿਆ ॥
Kar Kirapaa Kilavikh Kattae Giaan Anjan Saariaa ||
Granting His Grace, He cuts away our sins; He blesses us with the healing ointment of spiritual wisdom.

Guru Ji prescribes giving up of personal vanity (Houmai/Ego) as a precondition for gaining spiritual wisdom from Sabd and that too with Divine Grace only to enjoy blissful state of ANAND:-

ਅੰਦਰਹੁ ਜਿਨ ਕਾ ਮੋਹੁ ਤੁਟਾ ਤਿਨ ਕਾ ਸਬਦੁ ਸਚੈ ਸਵਾਰਿਆ ॥
Andharahu Jin Kaa Mohu Thuttaa Thin Kaa Sabadh Sachai Savaariaa ||
Those who eradicate attachment from within themselves, are adorned with the Shabad, the Word of the True Lord.

ਕਹੈ ਨਾਨਕੁ ਏਹੁ ਅਨੰਦੁ ਹੈ ਆਨੰਦੁ ਗੁਰ ਤੇ ਜਾਣਿਆ ॥੭॥
Kehai Naanak Eaehu Anandh Hai Aanandh Gur Thae Jaaniaa ||7||
Says Nanak, this alone is bliss – bliss which is known through the Guru. ||7||

Gist of Anand Sahib is amply and explicitly conveyed in the following tuks:-

ਕਹੈ ਨਾਨਕੁ ਸੁਣਹੁ ਸੰਤਹੁ ਸਬਦਿ ਧਰਹੁ ਪਿਆਰੋ ॥ ਸਾਚਾ ਨਾਮੁ ਮੇਰਾ ਆਧਾਰੋ ॥੪॥
Kehai Naanak Sunahu Santhahu Sabadh Dhharahu Piaaro || Saachaa Naam Maeraa Aadhhaaro ||4||
Says Nanak, listen, O Saints; enshrine love for the Shabad. The True Name is my only support. ||4||

Guru Nanak Sahib sums up beautifully the attainment of ‘Anand’ by merger with Akalpurak/Waheguru by the removal one’s personal vanity, which in turn is instrumental in attracting Divine Grace – a uniting force:-

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

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

The need is to become a ‘ਕਾਮਣਿ’ to attract Divine Grace – a Source of ANAND.

Kirpal Singh
Wellington, New Zealand
kirpal2singh@yahoo.com

Some people say that “No Guru has advocated chanting the word Vahiguru. Naam is the edict/guide for leading life”. And they often relate Divine Virtues and Hukam as Naam.

While I accept the importance of Divine – Virtues and Hukam but my quarrel is that the “Appreciation of Divine Virtues and Hukam” belong only to the enlightened class of human beings. What about those like me who are struggling to come to grip with the “Divine Virtues and Hukam” of the Beant Akalpurakh? What about those who are not so enlightened or even for the children who have no clue to “Divine Virtues and Hukam” as such except those enlightened of the like Guru Harkrishan Sahib?

In my case at a very young age I started reciting Waheguru, Waheguru……on the influence of my mother and the Dharmak lessons at my Sri Guru Teg Bahadur Khalsa School, Delhi. I used to walk to my school and back home reciting Waheguru on the way. One day my attention stuck on the following promises in Gurbani that led me in later years to a more focussed Gurmat searching endeavours in Gurbani:-

1. ਤਿਥੈ ਤੂ ਸਮਰਥੁ ਜਿਥੈ ਕੋਇ ਨਾਹਿ ॥ ਓਥੈ ਤੇਰੀ ਰਖ ਅਗਨੀ ਉਦਰ ਮਾਹਿ ॥ (Raag Raamkali M. 5, GGS. 962-1).
Thithhai Thoo Samarathh Jithhai Koe Naahi || Outhhai Thaeree Rakh Aganee Oudhar Maahi ||
Where You are, Almighty Lord, there is no one else. There, in the fire of the mother’s womb, You protected us.

2. ਸੁਣਿ ਕੈ ਜਮ ਕੇ ਦੂਤ ਨਾਇ ਤੇਰੈ ਛਡਿ ਜਾਹਿ ॥ ਭਉਜਲੁ ਬਿਖਮੁ ਅਸਗਾਹੁ ਗੁਰ ਸਬਦੀ ਪਾਰਿ ਪਾਹਿ ॥
Sun Kai Jam Kae Dhooth Naae Thaerai Shhadd Jaahi || Bhoujal Bikham Asagaahu Gur Sabadhee Paar Paahi ||
Hearing Your Name, the Messenger of Death runs away The terrifying, treacherous, impassible world-ocean is crossed over, through the Word of the Guru’s Shabad.

3. ਜਿਨ ਕਉ ਲਗੀ ਪਿਆਸ ਅੰਮ੍ਰਿਤੁ ਸੇਇ ਖਾਹਿ ॥ ਕਲਿ ਮਹਿ ਏਹੋ ਪੁੰਨੁ ਗੁਣ ਗੋਵਿੰਦ ਗਾਹਿ ॥
Jin Ko Lagee Piaas Anmrith Saee Khaahi || Kal Mehi Eaeho Punn Gun Govindh Gaahi ||
Those who feel thirst for You, take in Your Ambrosial Nectar. This is the only act of goodness in this Dark Age of Kali Yuga, to sing the Glorious Praises of the Lord of the Universe.

4. ਸਭਸੈ ਨੋ ਕਿਰਪਾਲੁ ਸਮ੍ਹ੍ਹਾਲੇ ਸਾਹਿ ਸਾਹਿ ॥ ਬਿਰਥਾ ਕੋਇ ਨ ਜਾਇ ਜਿ ਆਵੈ ਤੁਧੁ ਆਹਿ ॥੯॥
Sabhasai No Kirapaal Samhaalae Saahi Saahi || Birathhaa Koe N Jaae J Aavai Thudhh Aahi ||9||
He is Merciful to all; He sustains us with each and every breath. Those who come to You with love and faith are never turned away empty-handed. ||9||

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

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

Gurbani guides us that the main aim in our life is seeking salvation and the process commences before even our birth :-

ਭਈ ਪਰਾਪਤਿ ਮਾਨੁਖ ਦੇਹੁਰੀਆ ॥ ਗੋਬਿੰਦ ਮਿਲਣ ਕੀ ਇਹ ਤੇਰੀ ਬਰੀਆ ॥ (Raag Asa M. 5, GGS. 378-1) – Repeated twice in GGS.
Bhee Paraapath Maanukh Dhaehureeaa || Gobindh Milan Kee Eih Thaeree Bareeaa ||
You have been blessed with this human body. This is your chance to meet the Lord of the Universe.

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

The life goal can be met in two ways i. e by understanding and inculcating 1. Divine Virtues and obeying Divine Hukam and 2. And/or by praising Akalpurak. To praise Waheguru is beyond humans. We can only say our humble praise by saying/uttering Wah Guru (Waheguru, Waheguru…..) only:-:-

– ਸਬਦੁ ਬੀਚਾਰਿ ਭਏ ਨਿਰੰਕਾਰੀ ॥ ਗੁਰਮਤਿ ਜਾਗੇ ਦੁਰਮਤਿ ਪਰਹਾਰੀ ॥ (Raag Raamkalee, M. 1, GGS 904).
sabadh beechaar bheae nirankaaree || guramath jaagae dhuramath parehaaree ||
Contemplating the Shabad, we become Nirankaari – we come to belong to the Formless Lord God. awakening to the Guru’s Teachings, evil-mindedness is taken away.

– ਹੁਕਮਿ ਮੰਨਿਐ ਹੋਵੈ ਪਰਵਾਣੁ ਤਾ ਖਸਮੈ ਕਾ ਮਹਲੁ ਪਾਇਸੀ॥ (Raag Asa M. 1, GGS. 471-13).
Hukam Manniai Hovai Paravaan Thaa Khasamai Kaa Mehal Paaeisee ||
Obeying the Order of His Will, he becomes acceptable, and then, he obtains the Mansion of the Lord’s Presence.

– ਪ੍ਰਭ ਮਿਲਣੈ ਕੀ ਏਹ ਨੀਸਾਣੀ ॥ ਮਨਿ ਇਕੋ ਸਚਾ ਹੁਕਮੁ ਪਛਾਣੀ ॥ (Raag Maajh, M. 5, GGS 106).
prabh milanai kee eaeh neesaanee ||man eiko sachaa hukam pashhaanee ||
This is the sign of union with God: in the mind, the Command of the True Lord is recognized.

– ਵਡਿਆਈ ਵਡਾ ਪਾਇਆ ॥੭॥ (Raag Asa M. 2, GGS. 467-3).
Vaddiaaee Vaddaa Paaeiaa ||7||
By praising His greatness, the Great Lord is obtained. ||7||

– ਸਤਸੰਗਤਿ ਕੈਸੀ ਜਾਣੀਐ ॥ ਜਿਥੈ ਏਕੋ ਨਾਮੁ ਵਖਾਣੀਐ ॥(Raag Sriraag, M. 1, GGS 72).
sathasangath kaisee jaaneeai ||jithhai eaeko naam vakhaaneeai ||
How is the Society of the Saints to be known. There, the Name of the One Lord is chanted

– ਜਿਨ੍ਹ੍ਹਾ ਨ ਵਿਸਰੈ ਨਾਮੁ ਸੇ ਕਿਨੇਹਿਆ ॥ ਭੇਦੁ ਨ ਜਾਣਹੁ ਮੂਲਿ ਸਾਂਈ ਜੇਹਿਆ ॥੧॥(Raag Aasaa, M. 5, GGS 397).
jinhaa n visarai naam sae kinaehiaa ||bhaedh n jaanahu mool saanee jaehiaa ||1||
What are they like – those who do not forget the Naam, the Name of the Lord? Know that there is absolutely no difference; they are exactly like the Lord. ||1||

There is need for us to make room for ‘ਗੋਵਿੰਦੁ ਧਿਆਵੈ’ – based on developing a devotional equation with Waheguru irrespective of one’s academic qualifications.

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

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

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

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

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

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

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

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

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

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

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

ਕਬੀਰ ਤੂੰ ਤੂੰ ਕਰਤਾ ਤੂ ਹੂਆ ਮੁਝ ਮਹਿ ਰਹਾ ਨ ਹੂੰ ॥ (Salok Bhagat Kabir, GGS. 1375-10)
Kabeer Thoon Thoon Karathaa Thoo Hooaa Mujh Mehi Rehaa N Hoon ||
Kabeer, repeating, “”You, You””, I have become like You. Nothing of me remains in myself.

ਜਬ ਆਪਾ ਪਰ ਕਾ ਮਿਟਿ ਗਇਆ ਜਤ ਦੇਖਉ ਤਤ ਤੂ ॥੨੦੪॥
Jab Aapaa Par Kaa Mitt Gaeiaa Jath Dhaekho Thath Thoo ||204||
When the difference between myself and others is removed, then wherever I look, I see only You. ||204||

When the Waheguru Jaap reaches its peak, the result is the Sehaj Awastha enjoyed by Bhagat Kabir Ji:-

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

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

ਜਪਹੁ ਤ ਏਕੋ ਨਾਮਾ ॥ ਅਵਰਿ ਨਿਰਾਫਲ ਕਾਮਾ ॥੧॥ ਰਹਾਉ ॥(Raag Suhi M. 1, GGS. 728-5)

Japahu Th Eaeko Naamaa ||Avar Niraafal Kaamaa ||1|| Rehaao ||

Chant the Name of the One Lord. All other actions are fruitless. ||1||Pause||

Jaap of Ik Onkar/Waheguru/Hari/Satnam/Kartar/Ram……..(choice is yours) is a stepping stone on Gurmat Path.

References: All Gurbani quotes are from Guru Granth Sahib with the page nos as indicated.

Kirpal Singh
Wellington, New Zealand

kirpal2singh@yahoo.com