Bhagat Namdev ( 1270-1351) was born in a ‘Sheepa’ family of Maharashtra province of India in a family of Calico-printer. His 60 Sabds in 18 Raags are included in the Guru Granth Sahib with basic themes revolving around Waheguru, Guru and Naam Simran.

Since childhood, Bhagat Namdev was different from his fellow children and was attracted to the company of saints and spiritually enlightened persons. He believed that gaining of spirituality is not linked to birth in high caste & creed but in acquiring trough Gurmat full faith in Waheguru, Guru and Gur-sabd and Simran of Waheguru:-

– ਛੀਪੇ ਕੇ ਘਰਿ ਜਨਮੁ ਦੈਲਾ ਗੁਰ ਉਪਦੇਸੁ ਭੈਲਾ ॥ ਸੰਤਹ ਕੈ ਪਰਸਾਦਿ ਨਾਮਾ ਹਰਿ ਭੇਟੁਲਾ ॥੨॥੫ii (Raag Asa Bhagat Namdev, GGS. 486-3).
You have given me birth in the house of a calico-printer, but I have found the Teachings of the Guru. By the Grace of the Saint, Naam Dayv has met the Lord. ||2||5||

– ਮੈ ਅੰਧੁਲੇ ਕੀ ਟੇਕ ਤੇਰਾ ਨਾਮੁ ਖੁੰਦਕਾਰਾ ॥ ਮੈ ਗਰੀਬ ਮੈ ਮਸਕੀਨ ਤੇਰਾ ਨਾਮੁ ਹੈ ਅਧਾਰਾ ॥੧॥ ਰਹਾਉ ॥ (Raag Tilang Bhagat Namdev, GGS. 727-12).
I am blind; Your Name, O Creator Lord, is my only anchor and support. I am poor, and I am meek. Your Name is my only support. ||1||Pause||

ਕਰੀਮਾਂ ਰਹੀਮਾਂ ਅਲਾਹ ਤੂ ਗਨੀਬ਼ ॥ ਹਾਜਰਾ ਹਜੂਰਿ ਦਰਿ ਪੇਸਿ ਤੂੰ ਮਨੀਬ਼ ॥੧॥
O beautiful Lord, benevolent and merciful Lord, You are so wealthy and generous. You are ever-present in every presence, within and before me. ||1||

Guru Arjan Dev Ji attests the spiritual height of Bhagat Namdev in Gurbani and Bhagat Ji himself claims to to be immersed in Waheguru and sees Him all around and everywhere:-

– ਨਾਮਦੇਵ ਹਰਿ ਜੀਉ ਬਸਹਿ ਸੰਗਿ॥ (Raag Basant M. 5, 1192-13).
Naam Dayv lived with the Dear Lord.

According to Bhagat Namdev Ji, Waheguru is wondrous and jiwan-data who is ever pervading and permeating; and He can be realised when the Divine Grace ascends as per his own experience of Simran of Waheguru. Bhagat Ji used various names for Waheguru: such as Ram, Hari, Narain, Allah, Beetala, Beidi, Gopal, Gobind, Jagjivan, Kesva and Purkhotam etc):-

– ਏਕ ਅਨੇਕ ਬਿਆਪਕ ਪੂਰਕ ਜਤ ਦੇਖਉ ਤਤ ਸੋਈ ॥ ਮਾਇਆ ਚਿਤ੍ਰ ਬਚਿਤ੍ਰ ਬਿਮੋਹਿਤ ਬਿਰਲਾ ਬੂਝੈ ਕੋਈ ॥੧॥ (Raag Asa Bhagat Namdev, GGS. 485-1).
In the one and in the many, He is pervading and permeating; wherever I look, there He is. The marvellous image of Maya is so fascinating; how few understand this. ||1||

ਸਭੁ ਗੋਬਿੰਦੁ ਹੈ ਸਭੁ ਗੋਬਿੰਦੁ ਹੈ ਗੋਬਿੰਦ ਬਿਨੁ ਨਹੀ ਕੋਈ ॥ ਸੂਤੁ ਏਕੁ ਮਣਿ ਸਤ ਸਹੰਸ ਜੈਸੇ ਓਤਿ ਪੋਤਿ ਪ੍ਰਭੁ ਸੋਈ ॥੧॥ ਰਹਾਉ ॥
God is everything, God is everything. Without God, there is nothing at all. As one thread holds hundreds and thousands of beads, He is woven into His creation. ||1||Pause||

Bhagat Ji attaches a lot of importance to finding a True Gurur who could lead him to Waheguru:-

– ਹੋਹੁ ਦਇਆਲੁ ਸਤਿਗੁਰੁ ਮੇਲਿ ਤੂ ਮੋ ਕਉ ॥ ਪਾਰਿ ਉਤਾਰੇ ਕੇਸਵਾ ॥੩॥ (Raag Basant Bhagat Namdev, GGS. 1196-3).
Please be merciful, and unite me with the True Guru; Carry me across, O Lord. ||3||

– ਗੁਰ ਪਰਸਾਦੀ ਜਾਨਿਆ ॥ ਜਨੁ ਨਾਮਾ ਸਹਜ ਸਮਾਨਿਆ ॥੪॥੧॥ (Raag Sorath Bhagat Namdev, GGS. 657-4).
By Guru’s Grace, I know this. Servant Naam Dayv is absorbed in the Celestial Lord. ||4||1||

– ਜਾ ਕੇ ਮਸਤਕਿ ਲਿਖਿਓ ਕਰਮਾ ॥ ਸੋ ਭਜਿ ਪਰਿ ਹੈ ਗੁਰ ਕੀ ਸਰਨਾ ॥ (Raag Bhaira-o Bhagat Namdev, GGS. 1165-5).
One who has good karma recorded on his forehead, Hurries to enter the Guru’s Sanctuary.

ਕਹਤ ਨਾਮਦੇਉ ਇਹੁ ਬੀਚਾਰੁ ॥ ਇਨ ਬਿਧਿ ਸੰਤਹੁ ਉਤਰਹੁ ਪਾਰਿ ॥੪॥੨॥੮॥
Says Naam Dayv, consider this: O Saints, this is the way to cross over to the other side. ||4||2||8||

Bhagat Ji further describes the role of GURU in his life style:-

– ਸਫਲ ਜਨਮੁ ਮੋ ਕਉ ਗੁਰ ਕੀਨਾ ॥ ਦੁਖ ਬਿਸਾਰਿ ਸੁਖ ਅੰਤਰਿ ਲੀਨਾ ॥੧॥ (Raag Bilaaval Bhagat Namdev, GGS. 857-19).
The Guru has made my life fruitful. My pain is forgotten, and I have found peace deep within myself. ||1||

ਗਿਆਨ ਅੰਜਨੁ ਮੋ ਕਉ ਗੁਰਿ ਦੀਨਾ ॥ ਰਾਮ ਨਾਮ ਬਿਨੁ ਜੀਵਨੁ ਮਨ ਹੀਨਾ ॥੧॥ ਰਹਾਉ ॥
The Guru has blessed me with the ointment of spiritual wisdom. Without the Lord’s Name, life is mindless. ||1||Pause||

Bhagat Namdev claims that in his Spiritual realization, SIMRAN of Waheguru was instrumental:-

– ਕਉਨ ਕੋ ਕਲੰਕੁ ਰਹਿਓ ਰਾਮ ਨਾਮੁ ਲੇਤ ਹੀ ॥ਪਤਿਤ ਪਵਿਤ ਭਏ ਰਾਮੁ ਕਹਤ ਹੀ ॥੧॥ ਰਹਾਉ ॥ (Raag Todee Bhagat Namdev, GGS. 719-13).
Whose blemishes remain, when one chants the Lord’s Name? Sinners become pure, chanting the Lord’s Name. ||1||Pause||

– ਨਾਮਦੇਇ ਸਿਮਰਨੁ ਕਰਿ ਜਾਨਾਂ ॥ ਜਗਜੀਵਨ ਸਿਉ ਜੀਉ ਸਮਾਨਾਂ ॥੨॥੧॥ (Raag Bilaaval Bhagat Namdev, GGS. 857-19).?
Meditating in remembrance, Naam Dayv has come to know the Lord. His soul is blended with the Lord, the Life of the World. ||2||1||

Bhagat Ji was so drenched in meditating and contemplating of Waheguru Naam that he did not want to be in the company of those were not in harmony with Waheguru:-

– ਜੋ ਨ ਭਜੰਤੇ ਨਾਰਾਇਣਾ ॥ ਤਿਨ ਕਾ ਮੈ ਨ ਕਰਉ ਦਰਸਨਾ ॥੧॥ ਰਹਾਉ ॥ (Raag Bhaira-o Bhagat Namdev, GGS. 1163-14).
Those who do not meditate and vibrate on the Lord – I do not even want to see them. ||1||Pause||

ਜਿਨ ਕੈ ਭੀਤਰਿ ਹੈ ਅੰਤਰਾ ॥ ਜੈਸੇ ਪਸੁ ਤੈਸੇ ਓਇ ਨਰਾ ॥੨॥
Those whose inner beings are not in harmony with the Lord, Are nothing more than beasts. ||2||

– ਨਾਮਾ ਮਾਇਆ ਮੋਹਿਆ ਕਹੈ ਤਿਲੋਚਨੁ ਮੀਤ ॥ ਕਾਹੇ ਛੀਪਹੁ ਛਾਇਲੈ ਰਾਮ ਨ ਲਾਵਹੁ ਚੀਤੁ ॥੨੧੨॥ (Salok Bhagat Kabir, GGS. 1375-18).
Trilochan says, O Naam Dayv, Maya has enticed you, my friend. Why are you printing designs on these sheets, and not focusing your consciousness on the Lord? ||212||

ਨਾਮਾ ਕਹੈ ਤਿਲੋਚਨਾ ਮੁਖ ਤੇ ਰਾਮੁ ਸੰਮ੍ਹ੍ਹਾਲਿ ॥ ਹਾਥ ਪਾਉ ਕਰਿ ਕਾਮੁ ਸਭੁ ਚੀਤੁ ਨਿਰੰਜਨ ਨਾਲਿ ॥੨੧੩॥
Naam Dayv answers, O Trilochan, chant the Lord’s Name with your mouth. With your hands and feet, do all your work, but let your consciousness remain with the Immaculate Lord. ||213||

Bhagat Namdev on attaining his spiritual heights became a rebel in denouncing empty rituals of Hindus and Muslims in strongest possible language as given in his Bani:-

-ਹਿੰਦੂ ਅੰਨ੍ਹਾ ਤੁਰਕੂ ਕਾਣਾ ॥ ਦੁਹਾਂ ਤੇ ਗਿਆਨੀ ਸਿਆਣਾ ॥ (Raag Bilaaval Gond Bhagat Namdev, GGS. 875-2).
The Hindu is sightless; the Muslim has only one eye. The spiritual teacher is wiser than both of them.

ਹਿੰਦੂ ਪੂਜੈ ਦੇਹੁਰਾ ਮੁਸਲਮਾਣੁ ਮਸੀਤਿ ॥ ਨਾਮੇ ਸੋਈ ਸੇਵਿਆ ਜਹ ਦੇਹੁਰਾ ਨ ਮਸੀਤਿ ॥੪॥੩॥੭॥
The Hindu worships at the temple, the Muslim at the mosque. Naam Dayv serves that Lord, who is not limited to either the temple or the mosque. ||4||3||7||
………………………………………………………

Kirpal Singh

Wellington, New Zealand

kirpal2singh@yahoo.com

Farid Ji was a Muslim Sufi Darvesh (1173-1268; age 96 years.) born in Multan, Punjab (now in Pakistan).There are four Sabds (in Raag Suhi and Sorath) and 130 Saloks (including some supporting Sabds in M.1, M.3 & 5) credited to Farid Ji in the Guru Granth Sahib. According to Dharam Parchar Committee of SGPC, Amritsar, Guru Nanak Sahib went of Pak Patan to meet Sheikh Ibrahim Farid who was the follower of Sheikh Baba Farid Ji and from whom Guru Ji collected the Bani of Sheikh Baba Farid Ji. Later Guru Arjan Dev Ji entered this Bani in the Adi Granth Sahib.

Farid was proficient in Farsi, Arabic and Multani Punjabi languages. Farid Ji was a humble man full of total devotion of 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||

– ਫਰੀਦਾ ਸਾਹਿਬ ਦੀ ਕਰਿ ਚਾਕਰੀ ਦਿਲ ਦੀ ਲਾਹਿ ਭਰਾਂਦਿ ॥ ਦਰਵੇਸਾਂ ਨੋ ਲੋੜੀਐ ਰੁਖਾਂ ਦੀ ਜੀਰਾਂਦਿ ॥੬੦॥
(Salok Baba Sheikh Farid, GGS. 1381-2).
Fareed, work for your Lord and Master; dispel the doubts of your heart. The dervishes, the humble devotees, have the patient endurance of trees. ||60||

ਫਰੀਦਾ ਕਾਲੇ ਮੈਡੇ ਕਪੜੇ ਕਾਲਾ ਮੈਡਾ ਵੇਸੁ ॥ ਗੁਨਹੀ ਭਰਿਆ ਮੈ ਫਿਰਾ ਲੋਕੁ ਕਹੈ ਦਰਵੇਸੁ ॥੬੧॥
Fareed, my clothes are black, and my outfit is black. I wander around full of sins, and yet people call me a dervish – a holy man. ||61||

Farid Ji in his humbleness puts all his hopes only in Waheguru and that too through meditation and Ardas:-

– ਧਿਗੁ ਤਿਨ੍ਹ੍ਹਾ ਦਾ ਜੀਵਿਆ ਜਿਨਾ ਵਿਡਾਣੀ ਆਸ ॥੨੧॥ (Salok Baba Sheikh Farid, GGS. 1379-1).
Cursed are the lives of those who place their hopes in others. ||21||

– ਦਿਲਹੁ ਮੁਹਬਤਿ ਜਿੰਨ੍ਹ੍ਹ ਸੇਈ ਸਚਿਆ ॥ ਜਿਨ੍ਹ੍ਹ ਮਨਿ ਹੋਰੁ ਮੁਖਿ ਹੋਰੁ ਸਿ ਕਾਂਢੇ ਕਚਿਆ ॥੧॥ (Raag Asa Baba Sheikh Farid, GGS. 488-8).
They alone are true, whose love for God is deep and heart-felt. Those who have one thing in their heart, and something else in their mouth, are judged to be false. ||1||

ਰਤੇ ਇਸਕ ਖੁਦਾਇ ਰੰਗਿ ਦੀਦਾਰ ਕੇ ॥ ਵਿਸਰਿਆ ਜਿਨ੍ਹ੍ਹ ਨਾਮੁ ਤੇ ਭੁਇ ਭਾਰੁ ਥੀਏ ॥੧॥ ਰਹਾਉ ॥
Those who are imbued with love for the Lord, are delighted by His Vision. Those who forget the Naam, the Name of the Lord, are a burden on the earth. ||1||Pause||

ਆਪਿ ਲੀਏ ਲੜਿ ਲਾਇ ਦਰਿ ਦਰਵੇਸ ਸੇ ॥ ਤਿਨ ਧੰਨੁ ਜਣੇਦੀ ਮਾਉ ਆਏ ਸਫਲੁ ਸੇ ॥੨॥
Those whom the Lord attaches to the hem of His robe, are the true dervishes at His Door. Blessed are the mothers who gave birth to them, and fruitful is their coming into the world. ||2||

ਪਰਵਦਗਾਰ ਅਪਾਰ ਅਗਮ ਬੇਅੰਤ ਤੂ ॥ ਜਿਨਾ ਪਛਾਤਾ ਸਚੁ ਚੁੰਮਾ ਪੈਰ ਮੂੰ ॥੩॥
O Lord, Sustainer and Cherisher, You are infinite, unfathomable and endless.
Those who recognize the True Lord – I kiss their feet. ||3||

ਤੇਰੀ ਪਨਹ ਖੁਦਾਇ ਤੂ ਬਖਸੰਦਗੀ ॥ ਸੇਖ ਫਰੀਦੈ ਖੈਰੁ ਦੀਜੈ ਬੰਦਗੀ ॥੪॥੧॥
I seek Your Protection – You are the Forgiving Lord Please, bless Shaykh Fareed with the bounty of Your meditative worship. ||4||1||

An Ideal Man of Farid Ji is a one who is a simple in his/her disposition and is always willing to share his/her possessions with others and does not use harsh words with others as Waheguru abides in all of us :-

ਮਤਿ ਹੋਦੀ ਹੋਇ ਇਆਣਾ ॥ ਤਾਣ ਹੋਦੇ ਹੋਇ ਨਿਤਾਣਾ ॥ (Salok Baba Sheikh Farid, GGS. 1384-16).
If you are wise, be simple; If you are powerful, be weak;

ਅਣਹੋਦੇ ਆਪੁ ਵੰਡਾਏ ॥ ਕੋ ਐਸਾ ਭਗਤੁ ਸਦਾਏ ॥੧੨੮॥
And when there is nothing to share, then share with others. How rare is one who is known as such a devotee. ||128||
……….
ਇਕੁ ਫਿਕਾ ਨ ਗਾਲਾਇ ਸਭਨਾ ਮੈ ਸਚਾ ਧਣੀ ॥ ਹਿਆਉ ਨ ਕੈਹੀ ਠਾਹਿ ਮਾਣਕ ਸਭ ਅਮੋਲਵੇ ॥੧੨੯॥
Do not utter even a single harsh word; your True Lord and Master abides in all. Do not break anyone’s heart; these are all priceless jewels. ||129||

ਸਭਨਾ ਮਨ ਮਾਣਿਕ ਠਾਹਣੁ ਮੂਲਿ ਮਚਾਂਗਵਾ ॥ ਜੇ ਤਉ ਪਿਰੀਆ ਦੀ ਸਿਕ ਹਿਆਉ ਨ ਠਾਹੇ ਕਹੀ ਦਾ ॥੧੩੦॥
The minds of all are like precious jewels; to harm them is not good at all. If you desire your Beloved, then do not break anyone’s heart. ||130||

Farid Ji was an extremely polite person who did not believe in Tit for Tat and even warns the writers as to how to behave before saying something to others in their writings. Fareed Ji was against any violence:-

– ਫਰੀਦਾ ਜੇ ਤੂ ਅਕਲਿ ਲਤੀਫੁ ਕਾਲੇ ਲਿਖੁ ਨ ਲੇਖ ॥ ਆਪਨੜੇ ਗਿਰੀਵਾਨ ਮਹਿ ਸਿਰੁ ਨੀਬ਼ਵਾਂ ਕਰਿ ਦੇਖੁ ॥੬॥ (Salok Baba Sheikh Farid,GGS. 1378-4).
Fareed, if you have a keen understanding, then do not write black marks against anyone else. Look underneath your own collar instead. ||6||

ਫਰੀਦਾ ਜੋ ਤੈ ਮਾਰਨਿ ਮੁਕੀਆਂ ਤਿਨ੍ਹ੍ਹਾ ਨ ਮਾਰੇ ਘੁੰਮਿ ॥ਆਪਨੜੈ ਘਰਿ ਜਾਈਐ ਪੈਰ ਤਿਨ੍ਹ੍ਹਾ ਦੇ ਚੁੰਮਿ ॥੭॥
Fareed, do not turn around and strike those who strike you with their fists. Kiss their feet, and return to your own home. ||7||

Farid Ji advises us in his saloks against the use of slander language and wandering in jungle looking for Waheguru who resides in our hearts:-

– ਫਰੀਦਾ ਖਾਕੁ ਨ ਨਿੰਦੀਐ ਖਾਕੂ ਜੇਡੁ ਨ ਕੋਇ ॥ ਜੀਵਦਿਆ ਪੈਰਾ ਤਲੈ ਮੁਇਆ ਉਪਰਿ ਹੋਇ ॥੧੭॥Salok Baba Sheikh Farid, GGS. 1378-15).
Fareed, do not slander the dust; noting is as great as dust. When we are alive, it is under our feet, and when we are dead, it is above us. ||17|I
……
ਫਰੀਦਾ ਜੰਗਲੁ ਜੰਗਲੁ ਕਿਆ ਭਵਹਿ ਵਣਿ ਕੰਡਾ ਮੋੜੇਹਿ ॥ ਵਸੀ ਰਬੁ ਹਿਆਲੀਐ ਜੰਗਲੁ ਕਿਆ ਢੂਢੇਹਿ ॥੧੯॥
Fareed, why do you wander from jungle to jungle, crashing through the thorny trees? The Lord abides in the heart; why are you looking for Him in the jungle? ||19||

Farid was everready to meet Waheguru irrespective of any hurdles and that spirit he conveys in the following Salok:-

– ਫਰੀਦਾ ਗਲੀਏ ਚਿਕੜੁ ਦੂਰਿ ਘਰੁ ਨਾਲਿ ਪਿਆਰੇ ਨੇਹੁ ॥ ਚਲਾ ਤ ਭਿਜੈ ਕੰਬਲੀ ਰਹਾਂ ਤ ਤੁਟੈ ਨੇਹੁ ॥੨੪॥ Salok Baba Sheikh Farid, GGS. 1379-3).
Fareed, the path is muddy, and the house of my Beloved is so far away. If I go out, my blanket will get soaked, but if I remain at home, then my heart will be broken. ||24||

ਭਿਜਉ ਸਿਜਉ ਕੰਬਲੀ ਅਲਹ ਵਰਸਉ ਮੇਹੁ ॥ ਜਾਇ ਮਿਲਾ ਤਿਨਾ ਸਜਣਾ ਤੁਟਉ ਨਾਹੀ ਨੇਹੁ ॥੨੫॥
My blanket is soaked, drenched with the downpour of the Lord’s Rain. I am going out to meet my Friend, so that my heart will not be broken. ||25||

Fareed Ji was a votary of love for all irrespective of his/her worldly possessions and he advised that one should remain contented with his/her lot:-

– ਰੁਖੀ ਸੁਖੀ ਖਾਇ ਕੈ ਠੰਢਾ ਪਾਣੀ ਪੀਉ ॥ ਫਰੀਦਾ ਦੇਖਿ ਪਰਾਈ ਚੋਪੜੀ ਨਾ ਤਰਸਾਏ ਜੀਉ ॥੨੯॥ (Salok Baba Sheikh Farid, GGS. 1379-8)
Eat dry bread, and drink cold water. Fareed, if you see someone else’s buttered bread, do not envy him for it. ||29||

Fareed Ji was full of thirst for ‘Waheguru Milaap’ and this was the main theme of his Bani. He goes on to cautions us to utilise our time properly in advancing on the Spiritual Path:-

– ਬਿਰਹਾ ਬਿਰਹਾ ਆਖੀਐ ਬਿਰਹਾ ਤੂ ਸੁਲਤਾਨੁ ॥ ਫਰੀਦਾ ਜਿਤੁ ਤਨਿ ਬਿਰਹੁ ਨ ਊਪਜੈ ਸੋ ਤਨੁ ਜਾਣੁ ਮਸਾਨੁ ॥੩੬॥ Salok Baba Sheikh Farid, GGS. 1379-14).
Many talk of the pain and suffering of separation; O pain, you are the ruler of all. Fareed, that body, within which love of the Lord does not well up – look upon that body as a cremation ground. ||36||
………………
ਫਰੀਦਾ ਚਾਰਿ ਗਵਾਇਆ ਹੰਢਿ ਕੈ ਚਾਰਿ ਗਵਾਇਆ ਸੰਮਿ ॥ ਲੇਖਾ ਰਬੁ ਮੰਗੇਸੀਆ ਤੂ ਆਂਹੋ ਕੇਰ੍ਹੇ ਕੰਮਿ? ॥੩੮॥
Fareed, the hours of the day are lost wandering around, and the hours of the night are lost in sleep. God will call for your account, and ask you why you came into this world. ||38||

Fareed Ji gives his personal experience of his old age ; and of leaving behind all the possessions at the time of one’s death

– ਬੁਢਾ ਹੋਆ ਸੇਖ ਫਰੀਦੁ ਕੰਬਣਿ ਲਗੀ ਦੇਹ ॥ ਜੇ ਸਉ ਵਰ੍ਹ੍ਹਿਆ ਜੀਵਣਾ ਭੀ ਤਨੁ ਹੋਸੀ ਖੇਹ ॥੪੧॥ (Salok Baba Sheikh Farid, GGS. 1380-1).
Shaykh Fareed has grown old, and his body has begun to tremble. Even if he could live for hundreds of years, his body will eventually turn to dust. ||41||

– ਫਰੀਦਾ ਕੋਠੇ ਮੰਡਪ ਮਾੜੀਆ ਉਸਾਰੇਦੇ ਭੀ ਗਏ ॥ ਕੂੜਾ ਸਉਦਾ ਕਰਿ ਗਏ ਗੋਰੀ ਆਇ ਪਏ ॥੪੬॥ (Salok Baba Sheikh Farid, GGS. 1380-5).
Fareed, those who built houses, mansions and lofty buildings, are also gone. They made false deals, and were dropped into their graves. ||46||

Farid Ji stresses need for Nit-nem in prayers in order to meet with Waheguru. Farid Ji goes on to stress that the life time is running out fast. Farid Ji further cautions us by drawing our attention to remind us the episodes of passing away of our parents in old age:-

– ਆਪੁ ਸਵਾਰਹਿ ਮੈ ਮਿਲਹਿ ਮੈ ਮਿਲਿਆ ਸੁਖੁ ਹੋਇ ॥ ਫਰੀਦਾ ਜੇ ਤੂ ਮੇਰਾ ਹੋਇ ਰਹਹਿ ਸਭੁ ਜਗੁ ਤੇਰਾ ਹੋਇ ॥੯੫॥ (Salok Baba Sheikh Farid, GGS. 1382-17).
God says, “”If you reform yourself, you shall meet me, and meeting me, you shall be at peace. O Fareed, if you will be mine, the whole world will be yours.””||95||

– ਉਠੁ ਫਰੀਦਾ ਉਜੂ ਸਾਜਿ ਸੁਬਹ ਨਿਵਾਜ ਗੁਜਾਰਿ ॥ ਜੋ ਸਿਰੁ ਸਾਂਈ ਨਾ ਨਿਵੈ ਸੋ ਸਿਰੁ ਕਪਿ ਉਤਾਰਿ ॥੭੧॥(Salok Baba Sheikh Farid, GGS. 1381-13).
Rise up, Fareed, and cleanse yourself; chant your morning prayer. The head which does not bow to the Lord – chop off and remove that head. ||71||

ਫਰੀਦਾ ਕਿਥੈ ਤੈਡੇ ਮਾਪਿਆ ਜਿਨ੍ਹ੍ਹੀ ਤੂ ਜਣਿਓਹਿ ?॥ ਤੈ ਪਾਸਹੁ ਓਇ ਲਦਿ ਗਏ ਤੂੰ ਅਜੈ ਨ ਪਤੀਣੋਹਿ ॥੭੩॥
Fareed, where are your mother and father, who gave birth to you? They have left you, but even so, you are not convinced that you shall also have to go. ||73||

Farid Ji advises to resolve mental conflicts and avoid anger in order to keep healthy:-

ਫਰੀਦਾ ਮਨੁ ਮੈਦਾਨੁ ਕਰਿ ਟੋਏ ਟਿਬੇ ਲਾਹਿ ॥ ਅਗੈ ਮੂਲਿ ਨ ਆਵਸੀ ਦੋਜਕ ਸੰਦੀ ਭਾਹਿ ॥੭੪॥Salok Baba Sheikh Farid, GGS. 1381-16).
Fareed, flatten out your mind; smooth out the hills and valleys. Hereafter, the fires of hell shall not even approach you. ||74||

– ਫਰੀਦਾ ਬੁਰੇ ਦਾ ਭਲਾ ਕਰਿ ਗੁਸਾ ਮਨਿ ਨ ਹਢਾਇ ॥ ਦੇਹੀ ਰੋਗੁ ਨ ਲਗਈ ਪਲੈ ਸਭੁ ਕਿਛੁ ਪਾਇ ॥੭੮॥ (Salok Baba Sheikh Farid, GGS. 1382-1).
Fareed, answer evil with goodness; do not fill your mind with anger. Your body shall not suffer from any disease, and you shall obtain everything. ||78||

Farid Ji advises us to rise up early in the morning (amrit Vela) to do nit-nem and contemplate on Gurmat in line with the advice of Guru Nanak Sahib in Japji Sahib:-

– ਫਰੀਦਾ ਪਿਛਲ ਰਾਤਿ ਨ ਜਾਗਿਓਹਿ ਜੀਵਦੜੋ ਮੁਇਓਹਿ ॥ Salok Baba Sheikh Farid, GGS. 1383-15).
Fareed, if you do not awaken in the early hours before dawn, you are dead while yet alive.

– ਅੰਮ੍ਰਿਤ ਵੇਲਾ ਸਚੁ ਨਾਉ ਵਡਿਆਈ ਵੀਚਾਰੁ ॥ (Guru Nanak Dev, GGS. 2-5).
In the Amrit Vaylaa, the ambrosial hours before dawn, chant the True Name, and contemplate His Glorious Greatness.

Farid Ji supports us to live in the Will of Waheguru as per the Gurmat message of Guru Nanak Sahib – “ਹੁਕਮਿ ਰਜਾਈ ਚਲਣਾ ਨਾਨਕ ਲਿਖਿਆ ਨਾਲਿ” ॥੧॥ (Guru Nanak Dev, GGS. 1-17).
O Nanak, it is written that you shall obey the Hukam of His Command, and walk in the Way of His Will. ||1||

– ਫਰੀਦਾ ਦੁਖੁ ਸੁਖੁ ਇਕੁ ਕਰਿ ਦਿਲ ਤੇ ਲਾਹਿ ਵਿਕਾਰੁ ॥ ਅਲਹ ਭਾਵੈ ਸੋ ਭਲਾ ਤਾਂ ਲਭੀ ਦਰਬਾਰੁ ॥੧੦੯॥(Salok Baba Sheikh Farid, GGS. 1383-17).
Fareed, look upon pleasure and pain as the same; eradicate corruption from your heart. Whatever pleases the Lord God is good; understand this, and you will reach His Court. ||109||

– ਹਉ ਢੂਢੇਦੀ ਸਜਣਾ ਸਜਣੁ ਮੈਡੇ ਨਾਲਿ ॥ ਨਾਨਕ ਅਲਖੁ ਨ ਲਖੀਐ ਗੁਰਮੁਖਿ ਦੇਇ ਦਿਖਾਲਿ ॥੧੨੧॥ (Salok Baba Sheikh Farid, GGS. 1384-10).
I search for my Friend, but my Friend is already with me. O Nanak, the Unseen Lord cannot be seen; He is revealed only to the Gurmukh. ||121||

Kirpal Singh

Wellington, New Zealand

kirpal2singh@yahoo.com

My knowledge of Hinduism is limited to discourses on Gita Ji (by Mahatma Gandhi and K M Munshi) and some writings of Dr. Radhakrishnan. However as a Sikh I came across the best of Hinduism in a single story of Draupadi – a story of humility and Devotion to her Guru (Sri Krishna).

The story goes on to tell that when Draupadi was being undressed in the presence of her kiths and kins (Koravs and Pandavs), she prayed to Sri Krishna (her beloved God/Guru) for her protection, as a last resort. However, during her prayers she kept covering her naked body with her stretched hands to avoid humiliation. Her prayer was answered only when she surrendered completely and raised her hands. This was a moment when her mind was empty of any other support but was praying with humility and devotion – the God’s grace came to her to cover her naked body.

The episode surrounding Dropadi finds place in GGS as well and offers a lesson of humility and devotion prescribed equally in the Hinduism, Christianity, Islam and Sikhism……

ਪੰਚਾਲੀ ਕਉ ਰਾਜ ਸਭਾ ਮਹਿ ਰਾਮ ਨਾਮ ਸੁਧਿ ਆਈ ॥ (ਤਾ ਕੋ ਦੂਖੁ ਹਰਿਓ ਕਰੁਣਾ ਮੈ ਅਪਨੀ ਪੈਜ ਬਢਾਈ ॥੧॥ Raag Maroo M. 9, GGS 1008))
Dropadi the princess of Panchaala remembered the Lord’s Name in the royal court.
The Lord, the embodiment of mercy, removed her suffering; thus His own glory was increased. ||1|| The Lord, the embodiment of mercy, removed her suffering; thus His own glory was increased. ||1||

Guru Arjan Ji – As a researcher, supervisor and editor of Guru Granth Sahib Guru Sahib reviewed various religious writings and granths, which were respected by other seers to guides us effectively about the importance of Naam and prayer to Waheguru in the Sukhmani Sahib:

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

Kabir Ji adds further to the importance of prayer in GGS:-

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

GGS Sahib talks about the state of mind of an individual who can possibly have necessary sahaj and anand to access Waheguru.

ਪ੍ਰਭੁ ਮਿਲਿਓ ਸੁਖ ਬਾਲੇ ਭੋਲੇ ॥੧॥ ਰਹਾਉ ॥ (Raag Kaanrhaa M.5, GGS 1307)
I have met God through innocent faith, and He has blessed me with peace. ||1||Pause||

Bal awastha – the awastha in which one is totally empty and innocent like a child. This moment is necessary to be One-with-Waheguru.

Guru Gobind Singh Ji reinforces this further by saying that one who single minded (with absolute humility and devotion) remembers Waheguru even for a second (or for less than that?) gets salvation:

ਸਭ ਕੋ ਕਾਲ ਸਭਨ ਕੋ ਕਰਤਾ ॥ ਰੋਗ ਸੋਗ ਦੋਖਨ ਕੋ ਹਰਤਾ ॥ (Dasam Granth, 36).
He is the Destroyer of all and Creator of all. He is the Remover of maladies, sufferings and blemishes.
ਏਕ ਚਿੱਤ ਜਿਹ ਇਕ ਛਿਨ ਧਿਆਇਓ ॥ ਕਾਲ ਫਾਸ ਕੇ ਬੀਚ ਨ ਆਇਓ ॥੧੦॥
He Who meditates upon Him with single mind even for an instant; He does not come within the trap of death. 10.

On the contrary in our daily life when someone in our family gets terribly sick, we go for Akand- or Sahaj -Path (by paid granthis) at home or in a Guruduara to seek Waheguru’s Divine intervention for the well-being of our sick relative. A gala ceremony is held to mark Bhog followed by paid-Ardas by the Bhai Ji. Rumalas and cash and kind are offered and the function completes with refreshments or even lunch/dinner (called langr). During social gathering followed by the Ardas, normally the guests comment before leaving that we hope that your such and such will soon be fine. The host answers ” we are doing our best to get the best treatment from the reputed doctors and we shall wait for the various tests of analysis etc. Obviously the faith is still in doctors in spite of mass prayers held a little while ago. How difficult is to put full faith in our prayers like Draupadi.

There are stories of faith, humility and devotion to Parmatama of other Bhagats including young Bhagat Prahlad mentioned in GGS – for us to take a lead from.

May Waheguru give us required humility and devotion.

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:-

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 Anbhavi 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.

Kirpal Singh
Wellington, New Zealand

kirpal2singh@yahoo.com

According to Guru Nanak Sahib, Akalpurakh Waheguru is a self creator of Himself and His entire Creation; and He resides in His Creation. The important point to note here is that ‘ਦਾਤਾ ਕਰਤਾ ਆਪਿ ਤੂੰ”. Waheguru is first Caretaker and then a Creator i.e.that He puts all the necessary instruments in place to look after His Creation before even creating the Creation:-

– ਆਪੀਨ੍ਹ੍ਹੈ ਆਪੁ ਸਾਜਿਓ ਆਪੀਨ੍ਹ੍ਹੈ ਰਚਿਓ ਨਾਉ ॥ ਦੁਯੀ ਕੁਦਰਤਿ ਸਾਜੀਐ ਕਰਿ ਆਸਣੁ ਡਿਠੋ ਚਾਉ ॥(Raag Asa M. 1, GGS. 463-4).
He Himself created Himself; He Himself assumed His Name. Secondly, He fashioned the creation; seated within the creation, He beholds it with delight.

ਦਾਤਾ ਕਰਤਾ ਆਪਿ ਤੂੰ ਤੁਸਿ ਦੇਵਹਿ ਕਰਹਿ ਪਸਾਉ ॥ ਤੂੰ ਜਾਣੋਈ ਸਭਸੈ ਦੇ ਲੈਸਹਿ ਜਿੰਦੁ ਕਵਾਉ ॥
You Yourself are the Giver and the Creator; by Your Pleasure, You bestow Your Mercy. You are the Knower of all; You give life, and take it away again with a word.

ਕਰਿ ਆਸਣੁ ਡਿਠੋ ਚਾਉ ॥੧॥ ਆਪੇ ਕਰਤਾ ਆਪਿ ਕਰਾਏ ਸਰਬ ਨਿਰੰਤਰਿ ਸੋਈ ॥੧॥ ਰਹਾਉ ॥
Seated within the creation, You behold it with delight. ||1||

Recognizing the above attributes of Waheguru, I wonder if we have any degree of Free Will or that we are simply instruments in hands of Divine Akalpurakh to perform in His play? Guru Nanak Sahib is votary of prevalence of Waheguru’s Will only.

– ਨਾਨਕ ਕਾਰ ਨ ਕਥਨੀ ਜਾਇ ॥ ਕੀਤਾ ਕਰਣਾ ਸਰਬ ਰਜਾਇ ॥੨॥ (Raag Asa M. 1, GGS. 463-12).
O Nanak, His actions cannot be described. Whatever He has done, or will do, is all by His Own Will. ||2||

According to Gurbani, Waheguru is all powerful and merciful and is beyond comprehension. However, the Divine awareness comes only on contemplating on Gur-Sabd and by removing one’s ego/houmai:-

– ਕਰਣ ਕਾਰਣ ਪ੍ਰਭੁ ਏਕੁ ਹੈ ਦੂਸਰ ਨਾਹੀ ਕੋਇ ॥ ਨਾਨਕ ਤਿਸੁ ਬਲਿਹਾਰਣੈ ਜਲਿ ਥਲਿ ਮਹੀਅਲਿ ਸੋਇ ॥੧॥ (Raag Gauri M. 5, GGS. 276-18).
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||

– ਜੇ ਕੋ ਕਹੈ ਕਰੈ ਵੀਚਾਰੁ ॥ ਕਰਤੇ ਕੈ ਕਰਣੈ ਨਾਹੀ ਸੁਮਾਰੁ ॥ (Jap Guru Nanak Dev, GGS. 3-12).
No matter how much anyone tries to explain and describe them, The actions of the Creator cannot be counted.

– ਨਾ ਹਉ ਨਾ ਮੈ ਨਾ ਹਉ ਹੋਵਾ ਨਾਨਕ ਸਬਦੁ ਵੀਚਾਰਿ ॥੧॥ (Raag Maajh M. 1, GGS. 139-12).
I was not, I am not, and I will never be anything at all! O Nanak, I dwell only on the Word of the Sabd. ||1||

It is our egoism that builds a wall of ignorance and misguides us to assume the role as a doer/’karta’. The wall of ignorance created by Houmai/Ego can be removed by contemplating on Gurmat and it becomes clear that Waheguru is the DOER:-

– ਜੇ ਕੋ ਨਾਉ ਧਰਾਏ ਵਡਾ ਸਾਦ ਕਰੇ ਮਨਿ ਭਾਣੇ ॥ ਖਸਮੈ ਨਦਰੀ ਕੀੜਾ ਆਵੈ ਜੇਤੇ ਚੁਗੈ ਦਾਣੇ ॥ (Raag Asa M. 1, GGS. 360-15).
One may give himself a great name, and revel in the pleasures of the mind, But in the Eyes of the Lord and Master, he is just a worm, for all the corn that he eats.

ਮਰਿ ਮਰਿ ਜੀਵੈ ਤਾ ਕਿਛੁ ਪਾਏ ਨਾਨਕ ਨਾਮੁ ਵਖਾਣੇ ॥੩॥੫॥੩੯॥
Only one who dies to his ego while yet alive, obtains the blessings, O Nanak, by chanting the Lord’s Name. ||3||5||39||

– ਮੂਰਖ ਗਣਤ ਗਣਾਇ ਝਗੜਾ ਪਾਇਆ ॥ ਸਤਿਗੁਰ ਹਥਿ ਨਿਬੇੜੁ ਝਗੜੁ ਚੁਕਾਇਆ ॥ (Raag Maaajh M. 1, GGS. 139-18).
The fools try to account for their misdeeds, and argue uselessly. The judgement is in the Hands of the True Guru, who puts an end to the argument.

ਕਰਤਾ ਕਰੇ ਸੁ ਹੋਗੁ ਨ ਚਲੈ ਚਲਾਇਆ ॥੪॥
Whatever the Creator does, comes to pass. It cannot be changed by anyone’s efforts. ||4||

– ਸਦਾ ਸਦਾ ਤੂੰ ਏਕੁ ਹੈ ਤੁਧੁ ਦੂਜਾ ਖੇਲੁ ਰਚਾਇਆ ॥ ਹਉਮੈ ਗਰਬੁ ਉਪਾਇ ਕੈ ਲੋਭੁ ਅੰਤਰਿ ਜੰਤਾ ਪਾਇਆ ॥ (Raag Maajh M. 2, GGS. 139-5).
Forever and ever, You are the only One; You set the play of duality in motion. You created egotism and arrogant pride, and You placed greed within our beings.

ਜਿਉ ਭਾਵੈ ਤਿਉ ਰਖੁ ਤੂ ਸਭ ਕਰੇ ਤੇਰਾ ਕਰਾਇਆ ॥ ਇਕਨਾ ਬਖਸਹਿ ਮੇਲਿ ਲੈਹਿ ਗੁਰਮਤੀ ਤੁਧੈ ਲਾਇਆ ॥
Keep me as it pleases Your Will; everyone acts as You cause them to act. Some are forgiven, and merge with You; through the Guru’s Teachings, we are joined to You.

ਇਕਿ ਖੜੇ ਕਰਹਿ ਤੇਰੀ ਚਾਕਰੀ ਵਿਣੁ ਨਾਵੈ ਹੋਰੁ ਨ ਭਾਇਆ ॥ ਹੋਰੁ ਕਾਰ ਵੇਕਾਰ ਹੈ ਇਕਿ ਸਚੀ ਕਾਰੈ ਲਾਇਆ ॥
Some stand and serve You; without the Name, nothing else pleases them. Any other task would be worthless to them-You have enjoined them to Your True Service.

ਪੁਤੁ ਕਲਤੁ ਕੁਟੰਬੁ ਹੈ ਇਕਿ ਅਲਿਪਤੁ ਰਹੇ ਜੋ ਤੁਧੁ ਭਾਇਆ ॥ ਓਹਿ ਅੰਦਰਹੁ ਬਾਹਰਹੁ ਨਿਰਮਲੇ ਸਚੈ ਨਾਇ ਸਮਾਇਆ ॥੩॥
In the midst of children, spouse and relations, some still remain detached; they are pleasing to Your Will. Inwardly and outwardly, they are pure, and they are absorbed in the True Name. ||3||

Guru Ram Das Ji clearly brings out from his personal Anubhav/experience that the Divine Will prevails in all circumstances without any control of one’s own doing:-

– ਕੀਤਾ ਕਰਣਾ ਸਰਬ ਰਜਾਈ ਕਿਛੁ ਕੀਚੈ ਜੇ ਕਰਿ ਸਕੀਐ ॥ ਆਪਣਾ ਕੀਤਾ ਕਿਛੂ ਨ ਹੋਵੈ ਜਿਉ ਹਰਿ ਭਾਵੈ ਤਿਉ ਰਖੀਐ ॥੧॥(Raag Suhi M. 4, GGS. 736-3).
All that happens, and all that will happen, is by His Will. If we could do something by ourselves, we would. By ourselves, we cannot do anything at all. As it pleases the Lord, He preserves us. ||1||

ਮੇਰੇ ਹਰਿ ਜੀਉ ਸਭੁ ਕੋ ਤੇਰੈ ਵਸਿ ॥ ਅਸਾ ਜੋਰੁ ਨਾਹੀ ਜੇ ਕਿਛੁ ਕਰਿ ਹਮ ਸਾਕਹ ਜਿਉ ਭਾਵੈ ਤਿਵੈ ਬਖਸਿ ॥੧॥ ਰਹਾਉ ॥
O my Dear Lord, everything is in Your power. I have no power to do anything at all. As it pleases You, You forgive us. ||1||Pause||

ਸਭੁ ਜੀਉ ਪਿੰਡੁ ਦੀਆ ਤੁਧੁ ਆਪੇ ਤੁਧੁ ਆਪੇ ਕਾਰੈ ਲਾਇਆ ॥ ਜੇਹਾ ਤੂੰ ਹੁਕਮੁ ਕਰਹਿ ਤੇਹੇ ਕੋ ਕਰਮ ਕਮਾਵੈ ਜੇਹਾ ਤੁਧੁ ਧੁਰਿ ਲਿਖਿ ਪਾਇਆ ॥੨॥
You Yourself bless us with soul, body and everything. You Yourself cause us to act. As You issue Your Commands, so do we act, according to our pre-ordained destiny. ||2||

ਪੰਚ ਤਤੁ ਕਰਿ ਤੁਧੁ ਸ੍ਰਿਸਟਿ ਸਭ ਸਾਜੀ ਕੋਈ ਛੇਵਾ ਕਰਿਉ ਜੇ ਕਿਛੁ ਕੀਤਾ ਹੋਵੈ ॥ ਇਕਨਾ ਸਤਿਗੁਰੁ ਮੇਲਿ ਤੂੰ ਬੁਝਾਵਹਿ ਇਕਿ ਮਨਮੁਖਿ ਕਰਹਿ ਸਿ ਰੋਵੈ ॥੩॥
You created the entire Universe out of the five elements; if anyone can create a sixth, let him. You unite some with the True Guru, and cause them to understand, while others, the self-willed manmukhs, do their deeds and cry out in pain. ||3||

ਹਰਿ ਕੀ ਵਡਿਆਈ ਹਉ ਆਖਿ ਨ ਸਾਕਾ ਹਉ ਮੂਰਖੁ ਮੁਗਧੁ ਨੀਚਾਣੁ ॥ ਜਨ ਨਾਨਕ ਕਉ ਹਰਿ ਬਖਸਿ ਲੈ ਮੇਰੇ ਸੁਆਮੀ ਸਰਣਾਗਤਿ ਪਇਆ ਅਜਾਣੁ ॥੪॥੪॥੧੫॥੨੪॥
I cannot describe the glorious greatness of the Lord; I am foolish, thoughtless, idiotic and lowly. Please, forgive servant Nanak, O my Lord and Master; I am ignorant, but I have entered Your Sanctuary. ||4||4||15||24||

Guru Nanak Sahib highlights the Characteristics of Karta in the following verse:-

– ਨਾਨਕ ਮਾਇਆ ਕਰਮ ਬਿਰਖੁ ਫਲ ਅੰਮ੍ਰਿਤ ਫਲ ਵਿਸੁ ॥ ਸਭ ਕਾਰਣ ਕਰਤਾ ਕਰੇ ਜਿਸੁ ਖਵਾਲੇ ਤਿਸੁ ॥੧॥ (raag Malar M. 1, GGS. 1290-14).
O Nanak, the tree of actions done in Maya yields ambrosial fruit and poisonous fruit. The Creator does all deeds; we eat the fruits as He ordains. ||1||

Guru Angad Dev Ji reinforces further the Gurmat Philosophy of Guru Nanak Sahib in his Gurbani the commands of the Karta hold in all circumstances:-

– ਸਿਰਿ ਸਿਰਿ ਹੋਇ ਨਿਬੇੜੁ ਹੁਕਮਿ ਚਲਾਇਆ ॥ ਤੇਰੈ ਹਥਿ ਨਿਬੇੜੁ ਤੂਹੈ ਮਨਿ ਭਾਇਆ ॥ (Raag Malar M. 2, GGS. 1290-17).
He judges each and every being; by the Hukam of His Command, He leads us on. Justice is in Your Hands, O Lord; You are pleasing to my mind.

ਕਾਲੁ ਚਲਾਏ ਬੰਨਿ ਕੋਇ ਨ ਰਖਸੀ ॥ ਜਰੁ ਜਰਵਾਣਾ ਕੰਨ੍ਹ੍ਹਿ ਚੜਿਆ ਨਚਸੀ ॥
The mortal is bound and gagged by Death and lead away; no one can rescue him. Old age, the tyrant, dances on the mortal’s shoulders.

ਸਤਿਗੁਰੁ ਬੋਹਿਥੁ ਬੇੜੁ ਸਚਾ ਰਖਸੀ ॥ ਅਗਨਿ ਭਖੈ ਭੜਹਾੜੁ ਅਨਦਿਨੁ ਭਖਸੀ ॥
So climb aboard the boat of the True Guru, and the True Lord will rescue you. The fire of desire burns like an oven, consuming mortals night and day.

ਫਾਥਾ ਚੁਗੈ ਚੋਗ ਹੁਕਮੀ ਛੁਟਸੀ ॥ ਕਰਤਾ ਕਰੇ ਸੁ ਹੋਗੁ ਕੂੜੁ ਨਿਖੁਟਸੀ ॥੨੬॥
Like trapped birds, the mortals peck at the corn; only through the Lord’s Command will they find release. Whatever the Creator does, comes to pass; falsehood shall fail in the end. ||26||

– ਕਾਚੇ ਭਾਡੇ ਸਾਜਿ ਨਿਵਾਜੇ ਅੰਤਰਿ ਜੋਤਿ ਸਮਾਈ ॥ (Raag Raamkali M. 5, GGS. 882-18).
He creates and adorns the earthen vessels; He infuses His Light within them.

ਜੈਸਾ ਲਿਖਤੁ ਲਿਖਿਆ ਧੁਰਿ ਕਰਤੈ ਹਮ ਤੈਸੀ ਕਿਰਤਿ ਕਮਾਈ ॥੨॥
As is the destiny pre-ordained by the Creator, so are the deeds we do. ||2||.

– ਜਬ ਕਛੁ ਨ ਸੀਓ ਤਬ ਕਿਆ ਕਰਤਾ ਕਵਨ ਕਰਮ ਕਰਿ ਆਇਆ ॥ ਅਪਨਾ ਖੇਲੁ ਆਪਿ ਕਰਿ ਦੇਖੈ ਠਾਕੁਰਿ ਰਚਨੁ ਰਚਾਇਆ ॥੧॥(Raag Suhi M. 5, GGS. 748-14).
When nothing existed, what deeds were being done? And what karma caused anyone to be born at all? The Lord Himself set His play in motion, and He Himself beholds it. He created the Creation. ||1||

ਮੇਰੇ ਰਾਮ ਰਾਇ ਮੁਝ ਤੇ ਕਛੂ ਨ ਹੋਈ ॥ ਆਪੇ ਕਰਤਾ ਆਪਿ ਕਰਾਏ ਸਰਬ ਨਿਰੰਤਰਿ ਸੋਈ ॥੧॥ ਰਹਾਉ ॥
O my Sovereign Lord, I cannot do anything at all by myself. He Himself is the Creator, He Himself is the Cause. He is pervading deep within all. ||1||Pause||

ਗਣਤੀ ਗਣੀ ਨ ਛੂਟੈ ਕਤਹੂ ਕਾਚੀ ਦੇਹ ਇਆਣੀ ॥ ਕ੍ਰਿਪਾ ਕਰਹੁ ਪ੍ਰਭ ਕਰਣੈਹਾਰੇ ਤੇਰੀ ਬਖਸ ਨਿਰਾਲੀ ॥੨॥
If my account were to be judged, I would never be saved. My body is transitory and ignorant. Take pity upon me, O Creator Lord God; Your Forgiving Grace is singular and unique. ||2||

ਜੀਅ ਜੰਤ ਸਭ ਤੇਰੇ ਕੀਤੇ ਘਟਿ ਘਟਿ ਤੁਹੀ ਧਿਆਈਐ ॥ ਤੇਰੀ ਗਤਿ ਮਿਤਿ ਤੂਹੈ ਜਾਣਹਿ ਕੁਦਰਤਿ ਕੀਮ ਨ ਪਾਈਐ ॥੩॥
You created all beings and creatures. Each and every heart meditates on You. Your condition and expanse are known only to You; the value of Your creative omnipotence cannot be estimated. ||3||

ਨਿਰਗੁਣੁ ਮੁਗਧੁ ਅਜਾਣੁ ਅਗਿਆਨੀ ਕਰਮ ਧਰਮ ਨਹੀ ਜਾਣਾ ॥ ਦਇਆ ਕਰਹੁ ਨਾਨਕੁ ਗੁਣ ਗਾਵੈ ਮਿਠਾ ਲਗੈ ਤੇਰਾ ਭਾਣਾ ॥੪॥੬॥੫੩॥
I am worthless, foolish, thoughtless and ignorant. I know nothing about good actions and righteous living. Take pity on Nanak, that he may sing Your Glorious Praises; and that Your Will may seem sweet to him. ||4||6||53||

Guru Amardas Ji highlights the doer role of Karta as His Hukam in Anand Sahib.Strictly speaking the entire Bani in the Guru Granth Sahib depicts the Hukam of Waheguru. In order to understand the Hukam, Guru Amar Das Ji has indicated the direction/procedure in the Anand Sahib:-

– ਹੁਕਮੁ ਵਰਤਾਏ ਆਪਿ ਵੇਖੈ ਗੁਰਮੁਖਿ ਕਿਸੈ ਬੁਝਾਏ ॥ ਤੋੜੇ ਬੰਧਨ ਹੋਵੈ ਮੁਕਤੁ ਸਬਦੁ ਮੰਨਿ ਵਸਾਏ ॥ (Raag Raamkalee M. 3, GGS.920).

ਗੁਰਮੁਖਿ ਜਿਸ ਨੋ ਆਪਿ ਕਰੇ ਸੁ ਹੋਵੈ ਏਕਸ ਸਿਉ ਲਿਵ ਲਾਏ ॥ ਕਹੈ ਨਾਨਕੁ ਆਪਿ ਕਰਤਾ ਆਪੇ ਹੁਕਮੁ ਬੁਝਾਏ ॥੨੬॥

Guru Arjan Dev Ji also emphasises on Divine Hukam in his Bani against any control of our own:-

– 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.

ਸਿਮਰਿ ਸਿਮਰਿ ਸਿਮਰਿ ਪ੍ਰਭੁ ਸੋਇ ॥ ਨਾਨਕ ਬਿਘਨੁ ਨ ਲਾਗੈ ਕੋਇ ॥੧॥
Remember, remember, remember God in meditation. O Nanak, no obstacle shall stand in your way. ||1||

– ਜਿਉ ਜਿਉ ਤੇਰਾ ਹੁਕਮੁ ਤਿਵੈ ਤਿਉ ਹੋਵਣਾ ॥ ਜਹ ਜਹ ਰਖਹਿ ਆਪਿ ਤਹ ਜਾਇ ਖੜੋਵਣਾ ॥ (Raag Goojree M. 5, GGS. 523-4).
As is the Hukam of Your Command, so do things happen. Wherever You keep me, there I go and stand.

ਨਾਮ ਤੇਰੈ ਕੈ ਰੰਗਿ ਦੁਰਮਤਿ ਧੋਵਣਾ ॥ ਜਪਿ ਜਪਿ ਤੁਧੁ ਨਿਰੰਕਾਰ ਭਰਮੁ ਭਉ ਖੋਵਣਾ ॥
With the Love of Your Name, I wash away my evil-mindedness. By continually meditating on You, O Formless Lord, my doubts and fears are dispelled.

ਜੋ ਤੇਰੈ ਰੰਗਿ ਰਤੇ ਸੇ ਜੋਨਿ ਨ ਜੋਵਣਾ ॥ ਅੰਤਰਿ ਬਾਹਰਿ ਇਕੁ ਨੈਣ ਅਲੋਵਣਾ ॥
Those who are attuned to Your Love, shall not be trapped in reincarnation. Inwardly and outwardly, they behold the One Lord with their eyes.

ਜਿਨ੍ਹ੍ਹੀ ਪਛਾਤਾ ਹੁਕਮੁ ਤਿਨ੍ਹ੍ਹ ਕਦੇ ਨ ਰੋਵਣਾ ॥ ਨਾਉ ਨਾਨਕ ਬਖਸੀਸ ਮਨ ਮਾਹਿ ਪਰੋਵਣਾ ॥੧੮॥
Those who recognize the Lord’s Command never weep. O Nanak, they are blessed with the gift of the Name, woven into the fabric of their minds. ||18||

Guru Nanak Sahib sums up beautifully the Play of Waheguru in the following verses of Gurbani:-

ਜੈਸੇ ਹਰਹਟ ਕੀ ਮਾਲਾ ਟਿੰਡ ਲਗਤ ਹੈ ਇਕ ਸਖਨੀ ਹੋਰ ਫੇਰ ਭਰੀਅਤ ਹੈ ॥ (Raag Parbhati M. 1, GGS. 1329-12).

The buckets on the chain of the Persian wheel rotate; one empties out to fill another.

ਤੈਸੋ ਹੀ ਇਹੁ ਖੇਲੁ ਖਸਮ ਕਾ ਜਿਉ ਉਸ ਕੀ ਵਡਿਆਈ ॥੨॥

This is just like the Play of our Lord and Master; such is His Glorious Greatness. ||2||

Kirpal Singh
Wellington, New Zealand
kirpal2singh@yahoo.com

Guru Gobind Singh Ji refers a Pooran Purakh (ਪਰਮ ਪੁਰਖ) in the following Tuks as an embodiment of disciplined Mann (mind):-

ਰੇ ਮਨ ਐਸੋ ਕਰਿ ਸੰਨਿਆਸਾ ॥ (Guru Gobind Singh, Dasam Granth, Page 1344-1).
O mind ! the asceticism be practiced in this way :

ਬਨ ਸੇ ਸਦਨ ਸਭੈ ਕਰਿ ਸਮਝਹੁ ਮਨ ਹੀ ਮਾਹਿ ਉਦਾਸਾ ॥੧॥ ਰਹਾਉ ॥
Consider your house as the forest and remain unattached within yourself…..Pause.

ਜਤ ਕੀ ਜਟਾ ਜੋਗ ਕੋ ਮੱਜਨੁ ਨੇਮ ਕੇ ਨਖਨ ਬਢਾਓ ॥
Consider continence as the matted hair, Yoga as the ablution and daily observances as your nails,

ਗਯਾਨ ਗੁਰੂ ਆਤਮ ਉਪਦੇਸ਼ਹੁ ਨਾਮ ਬਿਭੂਤ ਲਗਾਓ ॥੧॥
Consider the knowledge as the preceptor giving lessons to you and apply the Name of the Lord as ashes.1.

ਅਲਪ ਅਹਾਰ ਸੁਲਾਪ ਸੀ ਨਿੰਦ੍ਰਾ ਦਯਾ ਛਿਮਾ ਤਨ ਪ੍ਰੀਤਿ ॥
Eat less and sleep less, cherish mercy and forgiveness

ਸੀਲ ਸੰਤੋਖ ਸਦਾ ਨਿਰਬਾਹਿਬੋ ਹ੍ਵੈਬੋ ਤ੍ਰਿਗੁਣ ਅਤੀਤਿ ॥੨॥
Practise gentleness and contentment and remain free from three modes.2.

ਕਾਮ ਕ੍ਰੋਧ ਹੰਕਾਰ ਲੋਭ ਹਠ ਮੋਹ ਨ ਮਨ ਸੋ ਲਯਾਵੈ ॥
Keep your mind unattached from lust, anger, greed, insistence and infatuation,

ਤਬ ਹੀ ਆਤਮ ਤਤ ਕੋ ਦਰਸੇ ਪਰਮ ਪੁਰਖ ਕਹ ਪਾਵੈ ॥੩॥੧॥
Then you will visualize the supreme essence and realise the supreme Purusha.3.1.

If you critically analyse the tuk:-ਕਾਮ ਕ੍ਰੋਧ ਹੰਕਾਰ ਲੋਭ ਹਠ ਮੋਹ ਨ ਮਨ ਸੋ ਲਯਾਵੈ ॥, it clearly suggests that Mann (Mind) is the central faculty in a Human-being that matters in life and beyond?

Guru Nanak Dev Ji points out the potential of Mann in the human body as follows:-

ਮਨੁ ਮੰਦਰੁ ਤਨੁ ਵੇਸ ਕਲੰਦਰੁ ਘਟ ਹੀ ਤੀਰਥਿ ਨਾਵਾ ॥ (Raag Bilaaval M. 1, GGS. 795-9).
My mind is the temple, and my body is the simple cloth of the humble seeker; deep within my mind, I bathe at the sacred shrine.

Mann matters as a driving force when a person is alive and the same takes the shape of a Soul when the body dies??

Kirpal Singh
Wellington, New Zealand
kirpal2singh@yahoo.com

A lot of discussion (though inconclusive) on various Gurmat terms goes on forever. However, it is amazing to find that the following one single Sabd covers almost all aspects of Gurmat:-

ਏ ਮਨ ਮੇਰਿਆ ਆਵਾ ਗਉਣੁ ਸੰਸਾਰੁ ਹੈ ਅੰਤਿ ਸਚਿ ਨਿਬੇੜਾ ਰਾਮ ॥ (Raag Vadhans M. 3, GGS. 571-7).
O my mind, the world comes and goes in birth and death; only the True Name shall emancipate you in the end.

ਆਪੇ ਸਚਾ ਬਖਸਿ ਲਏ ਫਿਰਿ ਹੋਇ ਨ ਫੇਰਾ ਰਾਮ ॥
When the True Lord Himself grants forgiveness, then one does not have to enter the cycle of reincarnation again.

ਫਿਰਿ ਹੋਇ ਨ ਫੇਰਾ ਅੰਤਿ ਸਚਿ ਨਿਬੇੜਾ ਗੁਰਮੁਖਿ ਮਿਲੈ ਵਡਿਆਈ ॥
He does not have to enter the cycle of reincarnation again, and he is emancipated in the end; as Gurmukh, he obtains glorious greatness.

ਸਾਚੈ ਰੰਗਿ ਰਾਤੇ ਸਹਜੇ ਮਾਤੇ ਸਹਜੇ ਰਹੇ ਸਮਾਈ ॥
Imbued with love for the True Lord, he is intoxicated with celestial bliss, and he remains absorbed in the Celestial Lord.

ਸਚਾ ਮਨਿ ਭਾਇਆ ਸਚੁ ਵਸਾਇਆ ਸਬਦਿ ਰਤੇ ਅੰਤਿ ਨਿਬੇਰਾ ॥
The True Lord is pleasing to his mind; he enshrines the True Lord in his mind; attuned to the

ਨਾਨਕ ਨਾਮਿ ਰਤੇ ਸੇ ਸਚਿ ਸਮਾਣੇ ਬਹੁਰਿ ਨ ਭਵਜਲਿ ਫੇਰਾ ॥੧॥
O Nanak, those who are imbued with the Naam, merge in the True Lord; they are not cast into the terrifying world-ocean again. ||1||

ਮਾਇਆ ਮੋਹੁ ਸਭੁ ਬਰਲੁ ਹੈ ਦੂਜੈ ਭਾਇ ਖੁਆਈ ਰਾਮ ॥
Emotional attachment to Maya is total madness; through the love of duality, one is ruined.

ਮਾਤਾ ਪਿਤਾ ਸਭੁ ਹੇਤੁ ਹੈ ਹੇਤੇ ਪਲਚਾਈ ਰਾਮ ॥
Mother and father – all are subject to this love; in this love, they are entangled.

ਹੇਤੇ ਪਲਚਾਈ ਪੁਰਬਿ ਕਮਾਈ ਮੇਟਿ ਨ ਸਕੈ ਕੋਈ ॥
They are entangled in this love, on account of their past actions, which no one can erase.

ਜਿਨਿ ਸ੍ਰਿਸਟਿ ਸਾਜੀ ਸੋ ਕਰਿ ਵੇਖੈ ਤਿਸੁ ਜੇਵਡੁ ਅਵਰੁ ਨ ਕੋਈ ॥
The One who created the Universe, beholds it; no other is as great as He.

ਮਨਮੁਖਿ ਅੰਧਾ ਤਪਿ ਤਪਿ ਖਪੈ ਬਿਨੁ ਸਬਦੈ ਸਾਂਤਿ ਨ ਆਈ ॥
The blind, self-willed manmukh is consumed by his burning rage; without the Word of the Shabad, peace is not obtained.

ਨਾਨਕ ਬਿਨੁ ਨਾਵੈ ਸਭੁ ਕੋਈ ਭੁਲਾ ਮਾਇਆ ਮੋਹਿ ਖੁਆਈ ॥੨॥
O Nanak, without the Name, everyone is deluded, ruined by emotional attachment to Maya. ||2||

ਏਹੁ ਜਗੁ ਜਲਤਾ ਦੇਖਿ ਕੈ ਭਜਿ ਪਏ ਹਰਿ ਸਰਣਾਈ ਰਾਮ ॥
Seeing that this world on fire, I have hurried to the Sanctuary of the Lord.

ਅਰਦਾਸਿ ਕਰੀ ਗੁਰ ਪੂਰੇ ਆਗੈ ਰਖਿ ਲੇਵਹੁ ਦੇਹੁ ਵਡਾਈ ਰਾਮ ॥
I offer my prayer to the Perfect Guru: please save me, and bless me with Your glorious greatness.

ਰਖਿ ਲੇਵਹੁ ਸਰਣਾਈ ਹਰਿ ਨਾਮੁ ਵਡਾਈ ਤੁਧੁ ਜੇਵਡੁ ਅਵਰੁ ਨ ਦਾਤਾ ॥
Preserve me in Your Sanctuary, and bless me with the glorious greatness of the Name of the Lord; there is no other Giver as great as You.

ਸੇਵਾ ਲਾਗੇ ਸੇ ਵਡਭਾਗੇ ਜੁਗਿ ਜੁਗਿ ਏਕੋ ਜਾਤਾ ॥
Those who are engaged in serving You are very fortunate; throughout the ages, they know the One Lord.

ਜਤੁ ਸਤੁ ਸੰਜਮੁ ਕਰਮ ਕਮਾਵੈ ਬਿਨੁ ਗੁਰ ਗਤਿ ਨਹੀ ਪਾਈ ॥
You may practice celibacy, truth, austere self-discipline and rituals, but without the Guru, you shall not be emancipated.

ਨਾਨਕ ਤਿਸ ਨੋ ਸਬਦੁ ਬੁਝਾਏ ਜੋ ਜਾਇ ਪਵੈ ਹਰਿ ਸਰਣਾਈ ॥੩॥
O Nanak, he alone understands the Word of the Shabad, who goes and seeks the Lord’s Sanctuary. ||3||

ਜੋ ਹਰਿ ਮਤਿ ਦੇਇ ਸਾ ਊਪਜੈ ਹੋਰ ਮਤਿ ਨ ਕਾਈ ਰਾਮ ॥
That understanding, imparted by the Lord, wells up; there is no other understanding.

ਅੰਤਰਿ ਬਾਹਰਿ ਏਕੁ ਤੂ ਆਪੇ ਦੇਹਿ ਬੁਝਾਈ ਰਾਮ ॥
Deep within, and beyond as well, You alone are, O Lord; You Yourself impart this understanding.

ਆਪੇ ਦੇਹਿ ਬੁਝਾਈ ਅਵਰ ਨ ਭਾਈ ਗੁਰਮੁਖਿ ਹਰਿ ਰਸੁ ਚਾਖਿਆ ॥
One whom He Himself blesses with this understanding, does not love any other. As Gurmukh, he tastes the subtle essence of the Lord.

ਦਰਿ ਸਾਚੈ ਸਦਾ ਹੈ ਸਾਚਾ ਸਾਚੈ ਸਬਦਿ ਸੁਭਾਖਿਆ ॥
In the True Court, he is forever True; with love, he chants the True Word of the Shabad.

ਘਰ ਮਹਿ ਨਿਜ ਘਰੁ ਪਾਇਆ ਸਤਿਗੁਰੁ ਦੇਇ ਵਡਾਈ ॥
Within his home, he finds the home of his own being; the True Guru blesses him with glorious greatness.

ਨਾਨਕ ਜੋ ਨਾਮਿ ਰਤੇ ਸੇਈ ਮਹਲੁ ਪਾਇਨਿ ਮਤਿ ਪਰਵਾਣੁ ਸਚੁ ਸਾਈ ॥੪॥੬॥
O Nanak, those who are attuned to the Naam find the Mansion of the Lord’s Presence; their understanding is true, and approved. ||4||6||

Kirpal Singh
Wellington, New Zealand
kirpal2singh@yahoo.com

Ram Naam, Naam (NaaMo) and Guru are perceived to be at a higher pedestal as compared to Waheguru (God) for the reason because these lead us to God (Waheguru) and no other way. The Nadr/Grace/Kirpa/Gurparsad/Bakhshish is engrossed in them and come through these Divine entities put in place by Waheguru.

The following pankties will give a clear view:-

Ram Naam

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

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

Ram Naam Japna is a way to erase one’s ignorance/ego/houmai (i. e. the ਸੰਕਟ – the greatest barrier between a human-being and Waheguru) in order to perceive Divine Presence.

Naam (NaaMo/NaaMu)

Anyone who has trust and faith in Naam eventually becomes familiar with the Divinity (Waheguru).

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

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

Guru

Regarding a true Guru, Guru Ram Dass Ji and Guru Arjan Dev Ji shed the light of their personal experiences as follows:-

ਸਮੁੰਦੁ ਵਿਰੋਲਿ ਸਰੀਰੁ ਹਮ ਦੇਖਿਆ ਇਕ ਵਸਤੁ ਅਨੂਪ ਦਿਖਾਈ ॥(Raag Asa M. 4, GGS. 442-18).
I have churned the ocean of the body, and I have seen the incomparable thing come into view.

ਗੁਰ ਗੋਵਿੰਦੁ ਗਵਿੰਦੁ ਗੁਰੂ ਹੈ ਨਾਨਕ ਭੇਦੁ ਨ ਭਾਈ ॥੪॥੧॥੮॥
The Guru is God, and God is the Guru, O Nanak; there is no difference between the two,

ਗੁਰੁ ਪਰਮੇਸਰੁ ਏਕੋ ਜਾਣੁ ॥ ਜੋ ਤਿਸੁ ਭਾਵੈ ਸੋ ਪਰਵਾਣੁ ॥੧॥ ਰਹਾਉ ॥ (Raag Gond M. 5, GGS. 864-9).
Know that the Guru and the Transcendent Lord are One. Whatever pleases Him is acceptable and approved. ||1||Pause||

ਗੁਰ ਚਰਣੀ ਜਾ ਕਾ ਮਨੁ ਲਾਗੈ ॥ ਦੂਖੁ ਦਰਦੁ ਭ੍ਰਮੁ ਤਾ ਕਾ ਭਾਗੈ ॥
One whose mind is attached to the Guru’s feet His pains, sufferings and doubts run away.

ਗੁਰ ਕੀ ਸੇਵਾ ਪਾਏ ਮਾਨੁ ॥
Serving the Guru, honor is obtained.

ਗੁਰ ਚਰਣੀ and ਗੁਰ ਕੀ ਸੇਵਾ amount to contemplating and experiencing the truths/divine light in Gurbani (Gurbani eis jag mein channan).

Sikh, Sevak, Jan, Sadh, Sants, Gurmukhs

They are Bhagats of Waheguru and Waheguru keeps them in His loop as they have tasted Ram Naam and Naam/NaaMo by following a True Guru. Therefore, they are marg darshi and deserve highest respect and attention as they are appointed as the custodians of Divine Treasures with contemplative and practical know how of Gurbani in Sikhi:-

ਰਤਨ ਜਵੇਹਰ ਨਾਮ ॥ ਸਤੁ ਸੰਤੋਖੁ ਗਿਆਨ ॥ (Raag Raamkali M. 5, 893-17).
The Naam, the Name of the Lord, is a jewel, a ruby. It brings Truth, contentment and spiritual wisdom.

ਸੂਖ ਸਹਜ ਦਇਆ ਕਾ ਪੋਤਾ ॥ ਹਰਿ ਭਗਤਾ ਹਵਾਲੈ ਹੋਤਾ ॥੧॥
The Lord entrusts the treasures of peace, Intuition and kindness to His devotees. ||1||

ਮੇਰੇ ਰਾਮ ਕੋ ਭੰਡਾਰੁ ॥ ਹਰਿ ਭਗਤਾ ਹਵਾਲੈ ਹੋਤਾ ॥੧॥
This is the treasure of my Lord. Consuming and expending it, it is never used up. The Lord has no end or limitation. ||1||Pause||

ਕੀਰਤਨੁ ਨਿਰਮੋਲਕ ਹੀਰਾ ॥ ਆਨੰਦ ਗੁਣੀ ਗਹੀਰਾ ॥
The Kirtan of the Lord’s Praise is a priceless diamond. It is the ocean of bliss and virtue.

ਅਨਹਦ ਬਾਣੀ ਪੂੰਜੀ ॥ ਸੰਤਨ ਹਥਿ ਰਾਖੀ ਕੂੰਜੀ ॥੨॥
In the Word of the Guru’s Bani is the wealth of the unstruck sound current. The Saints hold the key to it in their hands. ||2||

ਸੁੰਨ ਸਮਾਧਿ ਗੁਫਾ ਤਹ ਆਸਨੁ ॥ ਕੇਵਲ ਬ੍ਰਹਮ ਪੂਰਨ ਤਹ ਬਾਸਨੁ ॥
They sit there, in the cave of deep Samaadhi; The unique, perfect Lord God dwells there.

ਭਗਤ ਸੰਗਿ ਪ੍ਰਭੁ ਗੋਸਟਿ ਕਰਤ ॥ ਤਹ ਹਰਖ ਨ ਸੋਗ ਨ ਜਨਮ ਨ ਮਰਤ ॥੩॥
God holds conversations with His devotees. There is no pleasure or pain, no birth or death there. ||3||

ਕਰਿ ਕਿਰਪਾ ਜਿਸੁ ਆਪਿ ਦਿਵਾਇਆ ॥ ਸਾਧਸੰਗਿ ਤਿਨਿ ਹਰਿ ਧਨੁ ਪਾਇਆ ॥
One whom the Lord Himself blesses with His Mercy, Obtains the Lord’s wealth in the Saadh Sangat, the Company of the Holy.

ਦਇਆਲ ਪੁਰਖ ਨਾਨਕ ਅਰਦਾਸਿ ॥ ਹਰਿ ਮੇਰੀ ਵਰਤਣਿ ਹਰਿ ਮੇਰੀ ਰਾਸਿ ॥੪॥੨੪॥੩੫॥
Nanak prays to the merciful Primal Lord; The Lord is my merchandise, and the Lord is my capital. ||4||24||35||

Finally –

ਊਚੇ ਉਪਰਿ ਊਚਾ ਨਾਉ ॥(Guru Nanak Dev, Jap, GGS.5-10).
Highest of the High, above all is His (Waheguru’s) Name.

Kirpal Singh
Wellington, New Zealand
kirpal2singh@yahoo.com