In Sikhi, without contemplating on Gurbani (Naam), the life is a waste. Drigh and Dhhig have same meaning.

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

ਧਿਗੁ ਤਿਨਾ ਕਾ ਜੀਵਿਆ ਕਿਤੁ ਆਏ ਸੰਸਾਰਿ ॥?
Cursed are their lives. Why did they even come into the world?

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

ਵਿਣੁ ਤੁਧੁ ਹੋਰੁ ਜਿ ਮੰਗਣਾ ਸਿਰਿ ਦੁਖਾ ਕੈ ਦੁਖ ॥ ਦੇਹਿ ਨਾਮੁ ਸੰਤੋਖੀਆ ਉਤਰੈ ਮਨ ਕੀ ਭੁਖ ॥ (Raag Raamkali, M. 5, GGS. 959-1).
To ask for any other than You, Lord, is the most miserable of miseries. Please bless me with Your Name, and make me content; may the hunger of my mind be satisfied.

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

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

ਨਾਮੁ ਜਿਨ ਕੈ ਮਨਿ ਵਸਿਆ ਵਾਜੇ ਸਬਦ ਘਨੇਰੇ ॥
The divine melody of the Shabad vibrates for those, within whose minds the Naam abides.

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

ਵਿਣੁ ਗੁਣ ਕੀਤੇ ਭਗਤਿ ਨ ਹੋਇ ॥ (Japji Sahib, Guru Nanak, GGS. 4-16).
Without virtue, there is no devotional worship.

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

ਆਪੁ ਗਵਾਈਐ ਤਾ ਸਹੁ ਪਾਈਐ ਅਉਰੁ ਕੈਸੀ ਚਤੁਰਾਈ ॥ (Raag Tilang, M. 1, 722-13).
Give up your self-hood, in order to obtain your Husband Lord; as no other clever tricks are of any use?

ਸਹੁ ਨਦਰਿ ਕਰਿ ਦੇਖੈ ਸੋ ਦਿਨੁ ਲੇਖੈ ਕਾਮਣਿ ਨਉ ਨਿਧਿ ਪਾਈ ॥
When the Husband Lord looks upon the soul-bride with His Gracious Glance, that day is historic – the bride obtains the nine treasures.

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

Finally, the Gurbani gives ample directions as to how to become Divinely enlightened:-

• ਨਾਨਕ ਭਗਤੀ ਰਤਿਆ ਹਰਿ ਹਰਿ ਨਾਮਿ ਸਮਾਇ ॥੧੮॥ (Salok Vaaraan and Vadheek Guru Amar Das, GGS. 1414-14).
  O Nanak, the devotees are imbued with the Lord; they are absorbed in the Name of the Lord. ||18||
• ਆਪੁ ਗਵਾਈਐ ਤਾ ਸਹੁ ਪਾਈਐ ਅਉਰੁ ਕੈਸੀ ਚਤੁਰਾਈ ॥(Raag Tilang M. 1, GGS. 722-13).
  Give up your selfhood, and so obtain your Husband Lord; what other clever tricks are of any use?
• ਅਵਗਣ ਤਿਆਗਿ ਸਮਾਈਐ ਗੁਰਮਤਿ ਪੂਰਾ ਸੋਇ ॥੧॥ ਰਹਾਉ ॥ (Sri Raag M.1, GGS. 56-14).
  Renouncing wrongful actions, following the Guru’s Teachings, you shall be absorbed into the Perfect One. ||1||Pause||
• ਆਪੁ ਤਿਆਗਿ ਸਰਨਿ ਗੁਰਦੇਵ ॥ (Raug Gauri M. 5, GGS. 288-13).
  Give up your selfishness and conceit, and seek the Sanctuary of the Divine Guru.
• ਅੰਧੁਲੇ ਤ੍ਰਿਭਵਣ ਸੂਝਿਆ ਗੁਰ ਭੇਟਿ ਪੁਨੀਤਾ ॥੧॥ (Raag Bilaaval M. 5, 809-17).
  And the blind man sees the three worlds, by meeting with the True Guru and being purified. ||1||

Kirpal Singh
Wellington, New Zealand
kirpal2singh@yahoo.com

Waheguru (God) is neither Naam nor Hukam.

Naam and Hukam are doors / indicators to connect with God (Waheguru).

Naam leads to God (Waheguru):-

ਨਾਮ ਸੰਗਿ ਜਿਸ ਕਾ ਮਨੁ ਮਾਨਿਆ ॥ਨਾਨਕ ਤਿਨਹਿ ਨਿਰੰਜਨੁ ਜਾਨਿਆ ॥੩॥ (Raag Gauri M. 5, GGS. 281-11).
One whose mind accepts/recognizes the Naam, Says Nanak, Naam leads to the
Immaculate Lord. ||3||

Hukam:-

ਹੁਕਮਿ ਮੰਨਿਐ ਹੋਵੈ ਪਰਵਾਣੁ ਤਾ ਖਸਮੈ ਕਾ ਮਹਲੁ ਪਾਇਸੀ ॥ (Raag Asa M. 1, GGS.
471-13).
Obeying the Order of God’s Will, one becomes acceptable to obtaining the Divine
connectivity.

Hukami is God/Waheguru:-

ਹੁਕਮੀ ਹੁਕਮੁ ਚਲਾਏ ਰਾਹੁ ॥ ਨਾਨਕ ਵਿਗਸੈ ਵੇਪਰਵਾਹੁ ॥੩॥(Guru Nanak Jap Ji Sahib, GGS.
2-2).
Waheguru (God) leads the creation as He wills and pleases.

Guru Nanak Sahib makes it known that God houses His Creation. Therefore God is
total sum of His Creation:-

ਜਿਨਿ ਕੀਆ ਤਿਨਿ ਦੇਖਿਆ ਆਪੇ ਜਾਣੈ ਸੋਇ ॥ Raag Maroo M. 1, GGS.1093-10).
He who created the creation, watches over it; He Himself knows.

ਕਿਸ ਨੋ ਕਹੀਐ ਨਾਨਕਾ ਜਾ ਘਰਿ ਵਰਤੈ ਸਭੁ ਕੋਇ ॥੨॥
Unto whom should I speak, O Nanak, when everything is contained within God ?
||2||

So Hukami, Hukam and Naam are interrelated but not the same.

With Waheguru’s blessings.

Kirpal Singh
Wellington, New Zealand
kirpal2singh@yahoo.com

The Gurbani according to the Gurus is a composite of divine messages received by them from Waheguru. The Gurbani is about sharing the timeless truths out of the treasures of God.

Everyone should be free to pursue his/her passion to relook into the meanings of the Gurbani. However, it would be more appropriate to look in to such areas which need clarification or further elaboration. After identifying such areas, if one comes up with a fresh outlook which makes a real difference in understanding the widely accepted interpretations is a desirable and a needed step to serve the Sikh Community and Humanity.

There are some issues that need resolutions and clarity:-

It is believed that the central idea of a Sabd revolves around the “Rahau” . If one opened the Rahau Tuk as per the philosophy of guru sahiban perhaps the understanding of the Gurbani may become simpler. But then there are sabds where there is no Rahau. In Japji and Sukhmani Sahib (widely read banis) there are no Rahaus. And there are Sabds with more than one “Rahau’.

“Naam” is another fundamental issue which needs clarification. Similarly Sant , Sadh, Guru , Bhagat , Gurdwara , Dharamsal , Man, Atma , Ninda , Ahankar , Amrit , Arti , Indrey, Sach, Satguru , Gurmantar etc like issues are very delicate topics to be dealt with carefully while elaborating.

In most Tuks where”Nanak” comes, according to most teekas it is not clear whether Nanak says for himself or for Sikhs or for both or is just narrating as a message from God? There is a lot of confusion, which needs to be resolved by using appropriate expressions.

Some think that whatever is under Nanak’s name is directed for us to understand the “Divinity”. Guru Nanak Ji himself knew and understood these messages very well since he was part of the “Divinity”. Moreover, the Gurus claim that they said in the Gurbani what they were ordained to say by the Akalpukh.

Another view is wherever Nanak word is mentioned in Gurbani, it is not mentioned for Nanak but the one who is prevailing all over. Like word Ram (who is ramia hoeya ram).

The use of words ‘Ram’, ‘Gopal’ and other Hindu gods/goddesses need a clear direction
and not with hidden meanings, with which we have lived for ages. It is appropriate to highlight where Gurus share spiritual experiences of sages of other religions rather than diluting or simply dismissing as brahmanical intrusions. If there is reference to spirituality of others (before the time of Gurus) that further reinforces the spiritual flights emerging from the Gurbani. References to other spiritual traditions are often ignored, e.g. references to Wujud (Sufism) and Sunnya (Tantric).

Some such expressions as ‘Ramdas sarovar’ and ‘Amritsar nave’ need to be spelled out clearly based on the overall spirit of the Gurbani.

Any attempt to bring clarity in interpreting the Gurbani will be a divine Sewa and this some say requires “Anubhav”. In other words correct interpretations belong to only ‘Anubhavis’, who have experimented with Gurbani in daily life. There are Sikhs around who are imbibed with Nadr and Mehr of Waheguru to undertake this task. Interpretation is not the job of one person it will be the collective efforts of all enlightened and dedicated souls.

The translation of the Guru Granth Sahib is just playing with the sentiments of millions of Sikhs and such documents become a history for future. It does not mean that a person if is capable of writing good English may sit on such a pious project. The following famous authors and some others are available on the issue of translation of GGS:-

1. Singh Sahib Sant Singh Khalsa 2.Sri Guru Granth Sahib by Dr Gopal Singh 3. Dr. Gurcharan Singh 4.Gurbachan Singh Talib 5. Gurbachan Singh Makin 6. Dr. Darshan Singh 7. Manmohan Singh 8. Kartar Singh Duggal 9. Pritam Singh Chahail 10. Dr. Sahib Singh 11. Dr.Tarlochan Singh 12. Dr.Bhai Jodh Singh 13. Professor Kohli etc.

The Sikhs do understand the importance of this task and agree that there is a need for translations and interpretations, which address the minds of intellectuals and younger generations. Damdami Taksal and Sikh Missionary Colleges have played a noticeable role in this respect.

Genuine concern:-

When the Sikhs were able to preserve the Guru Granth Sahib in original forms, why the SGPC is not able to present its real interpretation? If SGPC delivers the real interpretation, you think there would have been so much pakhand and so many Gurdwaras based on caste and more than 300 deras mushrooming in Punjab.

Some personal reflections on Gurbani by some Sikhs are:

“Our Gurus compiled Dhur ki Bani in the form of Sri Guru Granth Sahib ji God sent me in this world in a Sikh home. Our Gurus gave us Shabd Guru. We have to pass through this world, pass this exam of Life. We are given an open book to pass the exam. Yet, we keep the book closed, do not bother to read it or try interpreting it for ourselves. Our own interpretation changes as we grow, mature, go through the hard knocks of life, have families, children, go through illness, pain, anxiety, betrayal, death of loved ones etc. Guru Sabd is a manual given to us to live our life, not to just read it again and again, but apply the teachings to our life, only then we will understand it. I must have read the verse ” Hum Aadmi ha ik dami” so many times, but comprehended the meaning only when I saw my father take his last breath!”

“It is a common observation that those who read and contemplate on the GGS (say twice or thrice a year) from “Sanchis” and make some notes of various tuks, which some time may spread into 3-4 notebooks. On comparing these notes later they find that the level of understanding go on changing and enhancing as one proceeds in life by attaining more worldly knowledge and experience. At time when one needs to find a relevant Tuk, one can easily find from these notes. There are people who use such notes as “Nitnem” and the rest of Guru Granth Sahib as a supplement. With this habit one reads the Guru Granth Sahib more often that only reading the GGS routinely. The wisdom of Guru Granth sahib reveals over time with ongoing efforts and is self rewarding”.

“We all have a ‘translation’ of the guru granth sahib in our heads. When listening to Kirtan we have some understanding of what it means to us. Since all of us have an evolving understanding of Gurbani and all of us cannot help having whatever understanding of gurbani we have, translating only ends when Sikhs themselves come to an end”.

“I have continued to use the neuter, as it seems the most meaningful to me. I know that we give lip service to the genderless nature of the Eternal, but I find all this “he” and “him” and “his” to be distracting. I also believe that by consistently using the masculine, it is very easy to actually see Akaal Purakh as masculine. Language is powerful. I would be interested if anyone else has done such as experiment”.

So any attempt to bring clarity in interpreting the Gurbani will be a divine Sewa and this requires “Anubhav”. In other words correct interpretations belong to only ‘Anubhavis’. Where they have been so far since no single interpretation of Gurbani in its real perspective has been produced so far?

Translations are only as good as the person’s own understanding of Gurbani. As we continue to read the GGS, our personal interpretations keep changing according to our own life experiences. “Sahib mera neet Navaan” (M. 1). What we understood as children, youth, young adults, married with families, personal relationships, calamities, personal tragedies, betrayals, death in a family, old age etc. continues to change. The Sabad does not change rather our own understanding changes as we get closer to Sabd-Guru. Our love, our understanding, the peace we get from being in constant conversation with Sabd-Guru continues to elevate our spirit. The more we understand on our own, the more we want to be with Sabd- Guru. Yes, translations can be a good aid to understanding difficult words, however, it is an academic exercise. Translations are important, there are a lot of people who are not well versed in Gurmukhi, language, grammar etc. and need help. We have all used translations and continue to use them. Some confuse us more and we get derailed, our heart understands something else and we may be stuck with the understanding of the translator!

Yes, if someone wants to spend their time, and share their personal interpretations with the rest of the world and add another translation to help those who want to understand the SGGS who are we to discourage this endeavor!

However, there is no final translation. There is definitely a need for a simple one – a kids’ guru granth sahib akin to a children’s bible that young people can read.

Any attempt to make a REAL DIFFERENCE in proper understanding of Gurbani would be an attempt in the right direction rather than repeating what is already on the ground with insignificant change.

Kirpal Singh
Wellington, New Zealand
kirpal2singh@yahoo.com

In the following Sabd, Guru Arjan Dev Ji throws light on Satgur, Gur, Parbrahm and Parmeshar (ਗੁਰੁ ਪਾਰਬ੍ਰਹਮੁ ਪਰਮੇਸਰੁ ਆਪਿ ॥ਆਠ ਪਹਰ ਨਾਨਕ ਗੁਰ ਜਾਪਿ ॥੪॥੧੬॥੬7॥).

The very fact Guru Ji is recommending that one should remember Gur all the time (aath pehar). This clearly means that Gur, Satgur is the same as Parbrahm, Parmeshar, Har…. (Waheguru).

ਸਤਿਗੁਰੁ ਅਪਨਾ ਸਦ ਸਦਾ ਸਮ੍ਹ੍ਹਾਰੇ ॥ ਗੁਰ ਕੇ ਚਰਨ ਕੇਸ ਸੰਗਿ ਝਾਰੇ ॥੧॥ (Raag Asa M. 5, 387=12).
I contemplate, forever and ever, the True Guru; With my hair, I dust the feet of the Guru. ||1||

ਜਾਗੁ ਰੇ ਮਨ ਜਾਗਨਹਾਰੇ ॥ ਬਿਨੁ ਹਰਿ ਅਵਰੁ ਨ ਆਵਸਿ ਕਾਮਾ ਝੂਠਾ ਮੋਹੁ ਮਿਥਿਆ ਪਸਾਰੇ ॥੧॥ ਰਹਾਉ ॥
Be wakeful, O my awakening mind! Without the Lord, nothing else shall be of use to you; false is emotional attachment, and useless are worldly entanglements. ||1||Pause||

ਗੁਰ ਕੀ ਬਾਣੀ ਸਿਉ ਰੰਗੁ ਲਾਇ ॥ ਗੁਰੁ ਕਿਰਪਾਲੁ ਹੋਇ ਦੁਖੁ ਜਾਇ ॥੨॥
Embrace love for the Word of the Guru’s Bani. When the Guru shows His Mercy, pain is destroyed. ||2||

ਗੁਰ ਬਿਨੁ ਦੂਜਾ ਨਾਹੀ ਥਾਉ ॥ ਗੁਰੁ ਦਾਤਾ ਗੁਰੁ ਦੇਵੈ ਨਾਉ ॥੩॥
Without the Guru, there is no other place of rest. The Guru is the Giver, the Guru gives the Name. ||3||

ਗੁਰੁ ਪਾਰਬ੍ਰਹਮੁ ਪਰਮੇਸਰੁ ਆਪਿ ॥ ਆਠ ਪਹਰ ਨਾਨਕ ਗੁਰ ਜਾਪਿ ॥੪॥੧੬॥੬੭॥
The Guru is the Supreme Lord God; He Himself is the Transcendent Lord. Twenty-four hours a day, O Nanak, meditate on the Guru. ||4||16||67||

Therefore, it becomes clear that Guru is an enlightener of the like of Sikh Gurus who give us sohjee to walk on a spiritual path that leads us to Gur, Satgur, Parbrahm, Parmeshar, Har………Waheguru.

All Gurus were devotees of Waheguru and as such qualify to be called as ‘Bhagats’ in essence. It is out of reverence that we address them with a prefix of Guru. Since they are familiar and imbibed with their Gur, they are capable to lead us to Waheguru (Divine Gur-Sohjee). Gurus are certainly enlightener of the BEANT (WAHEGURU) in limited sense.

Only if Waheguru wants then anybody can be the same with or equal to Waheguru. Our Gurus claim themselves as das, sevak, sikh…of Waheguru (morakh kare layiaa).

However, with Waheguru everything is possible!

Kirpal Singh
Wellington, New Zealand
kirpal2singh@yahoo.com

In our daily supplication (Ardas), which is primarily offered to Waheguru (Pritham Bhagauti) we go on to say “Bolo Ji Waheguru (utter Waheguru/Wondrous God/Lord)” six times on remembering Sikh Gurus by name, and all those individuals who were Naamis in the first place; and the Gurduaras or places/shrines (Takhats) which are associated with Sikh religion and its practices mainly reciting of Gurbani and Keertan etc.

After remembering the early history of the Sikhs, we go to the MAIN part of the Ardas, which starts like:-

“Prithme sarbat khalsa ji ki ardas hai ji, sarbat khalsa ji ko Waheguru, Waheguru, Waheguru chitt avai, chitt avan ka sadka sarab sukh hovai.”
(Waheguru Ji ! First the entire Khalsa Panth makes this supplication that may the members of Khalsa meditate on Your Name; and may all pleasures and comforts come through such meditation).

A special request is made in asking for ‘danan sir daan – Naam Daan’ (the most significant gift of Naam).

Again in the middle part of Ardas, the Sikhs request Waheguru to grant them humility, exalted wisdom and also to protect their wisdom:-

“Sikhan da mann nivan, mat uchi, mat da rakha aap Waheguru”

Before the Ardas ends, a special appeal is made: ‘sei piare mel, jinahan millian tera Naam chit avai’ (Kindly cause us to meet those true Gursikhs by meeting whom, we may remember Your Name).

The Ardas ends reassuring ourselves that: ‘Nanak naam chardi kala, tere bhane sarbat da bhala’ (Your name is a divine tool to bring universal prosperity).

In all we say ‘Waheguru’ minimum 11 times ( though some and I go on saying Waheguru many more times at each prescribed step of ‘Bolo Ji Waheguru’).

Do we ever pause that how come some Gurmukhs came up recommending us “Bolo Ji Waheguru” so many times in our daily Ardas and does the repetition of Waheguru has any significance?

In fact, if you read the Guru Granth Sahib carefully, the whole Bani resounds “Waheguru, Waheguru, Waheguru…….”

Without doubt our forefathers had had a good comprehension of Gurbani who prescribed the repetition of Waheguru, Waheguru………..in the Ardas.

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

Kirpal Singh
Wellington, New Zealand
kirpal2singh@yahoo.com

Sikhi promotes a person to become a Gurmukh – someone who is looking for divine enlightenment to become pious and to be able to go into Sehaj in order to enjoy blissful wisdom, which is essential for a person to make a difference in one’s life. All the Gurus, Sages, holy persons went through this process.

In Sikhi anyone who contemplates on the Gur-Sabd (Gurbani) can extract Naam – an essential requirement to become a Gurmukh. Naam is abundantly present in Gur-sabd and is a prerequisite to go into Sehaj awastha in order to enjoy divine bliss – a state which cannot be summed up. Guru provides a link through Gur-Sabd, which was received as Hukam from Waheguru to show a Sikh the Gurmat Path.

ਗੁਰਮੁਖਾ ਹਰਿ ਧਨੁ ਖਟਿਆ ਗੁਰ ਕੈ ਸਬਦਿ ਵੀਚਾਰਿ ॥ (Salok Vaaraan and Vadheek Guru Amar Das, GGS. 1414-8).
The Gurmukhs earn the wealth of the Lord, contemplating the Word of the Guru’s Shabad.

ਨਾਮੁ ਪਦਾਰਥੁ ਪਾਇਆ ਅਤੁਟ ਭਰੇ ਭੰਡਾਰ ॥
They receive the wealth of the Naam; their treasures are overflowing.

ਹਰਿ ਗੁਣ ਬਾਣੀ ਉਚਰਹਿ ਅੰਤੁ ਨ ਪਾਰਾਵਾਰੁ ॥
Through the Word of the Guru’s Bani, they utter the Glorious Praises of the Lord, whose end and limitations cannot be found.

ਨਾਨਕ ਸਭ ਕਾਰਣ ਕਰਤਾ ਕਰੈ ਵੇਖੈ ਸਿਰਜਨਹਾਰੁ ॥੧੫॥
O Nanak, the Creator is the Doer of all; the Creator Lord beholds all. ||15||

ਗੁਰਮੁਖਿ ਅੰਤਰਿ ਸਹਜੁ ਹੈ ਮਨੁ ਚੜਿਆ ਦਸਵੈ ਆਕਾਸਿ ॥
Within the Gurmukh is intuitive peace and poise; his mind ascends to the Tenth Plane of the Akaashic Ethers.

ਤਿਥੈ ਊਂਘ ਨ ਭੁਖ ਹੈ ਹਰਿ ਅੰਮ੍ਰਿਤ ਨਾਮੁ ਸੁਖ ਵਾਸੁ ॥
No one is sleepy or hungry there; they dwell in the peace of the Ambrosial Name of the Lord.

ਨਾਨਕ ਦੁਖੁ ਸੁਖੁ ਵਿਆਪਤ ਨਹੀ ਜਿਥੈ ਆਤਮ ਰਾਮ ਪ੍ਰਗਾਸੁ ॥੧੬॥
O Nanak, pain and pleasure do not afflict anyone, where the Light of the Lord, the Supreme Soul, illuminates. ||16||

A Gurmukh is a Gurmukh in all the faiths and religions. Any congregation of Gurmukhs (Sadhsangat/Satsangat) amounts to the presence of Guru and Waheguru in essence.

There is a message in the two quotes of Farid Ji as well:-

1. ਫਰੀਦਾਜੇਤੂਅਕਲਿਲਤੀਫੁਕਾਲੇਲਿਖੁਨਲੇਖ॥ਆਪਨੜੇਗਿਰੀਵਾਨਮਹਿਸਿਰੁਨੀ.ਵਾਂਕਰਿਦੇਖੁ॥੬॥( Salok Farid Ji, GGS-1378-4).
Fareed, if you have a keen understanding, then do not write black marks/ill against anyone else. Look underneath your own collar instead. ||6||

2. ਫਰੀਦਾਮੈਜਾਨਿਆਦੁਖੁਮੁਝਕੂਦੁਖੁਸਬਾਇਐਜਗਿ॥ਊਚੇਚੜਿਕੈਦੇਖਿਆਤਾਂਘਰਿਘਰਿਏਹਾਅਗਿ॥੮੧॥ (Salok Farid Ji, GGS-1382-4).
|Fareed, I thought that I was in trouble; the whole world is in trouble! When I climbed the hill and looked around, I saw this fire in each and every home. ||81||

I find both verses relevant in guiding us in daily life:

1. Farid Ji advises that we need a certain degree of ‘anbhav’ before we say or write anything for public consumption (to enlighten Sangat).

2. Farid Ji here is talking about the fire of ‘Dubida’, which is engrossing him and which has also plagued every Ghar/House of religion (Hinduism, Christianity, Islam, Sikhi…). People are leaving God behind and are instead in the worshipping the messengers sent by God to enlighten them about GOD.

Guru Nanak Sahib has the following message about Dubida (Duality):-

The destination in the life of a Sikh is to become Gurmukh through ‘Gobind Milan’ and the greatest hurdle in achieving success in Sikhi Marg is Duality (Dubida).

For the removal of Dubida, the help of the Gurus who have successfully travelled on the same path and left guidelines for us in Gurbani to facilitate our journey is of paramount importance.

Guru Nanak Sahib guides us for careful deliberation that leads to removal of duality and turns a devotee God-like (Gurmukh). Let us delve deep into Gurbani in order to remove dubida, which separates us from Divine Wisdom:-

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

Guru Arjan Dev Ji, in the following Sbad, traces the abundance of divine attributes/virtues that await a Gursikh who with the grace of Waheguru is able to remove one’s duality (ਗੁਰਿ ਦੁਬਿਧਾ ਜਾ ਕੀ ਹੈ ਮਾਰੀ ॥ਕਹੁ ਨਾਨਕ ਸੋ ਬ੍ਰਹਮ ਬੀਚਾਰੀ):-

ਜੋ ਇਸੁ ਮਾਰੇ ਸੋਈ ਸੂਰਾ ॥ ਜੋ ਇਸੁ ਮਾਰੇ ਸੋਈ ਪੂਰਾ ॥ (Raag Gauri M. 5, GGS. 237-17).
One who kills this is a spiritual hero.One who kills this is perfect.

ਜੋ ਇਸੁ ਮਾਰੇ ਤਿਸਹਿ ਵਡਿਆਈ ॥ਜੋ ਇਸੁ ਮਾਰੇ ਤਿਸ ਕਾ ਦੁਖੁ ਜਾਈ ॥੧॥
One who kills this obtains glorious greatness.One who kills this is freed of suffering. ||1||

ਐਸਾ ਕੋਇ ਜਿ ਦੁਬਿਧਾ ਮਾਰਿ ਗਵਾਵੈ ॥ ਇਸਹਿ ਮਾਰਿ ਰਾਜ ਜੋਗੁ ਕਮਾਵੈ ॥੧॥ ਰਹਾਉ ॥
How rare is such a person, who kills and casts off duality. Killing it, he attains Raja Yoga, the Yoga of meditation and success. ||1||Pause||

ਜੋ ਇਸੁ ਮਾਰੇ ਤਿਸ ਕਉ ਭਉ ਨਾਹਿ ॥ਜੋ ਇਸੁ ਮਾਰੇ ਸੁ ਨਾਮਿ ਸਮਾਹਿ ॥
One who kills this has no fear.One who kills this is absorbed in the Naam.

ਜੋ ਇਸੁ ਮਾਰੇ ਤਿਸ ਕੀ ਤ੍ਰਿਸਨਾ ਬੁਝੈ ॥ਜੋ ਇਸੁ ਮਾਰੇ ਸੁ ਦਰਗਹ ਸਿਝੈ ॥੨II
One who kills this has his desires quenched.One who kills this is approved in the Court of the Lord. ||2||

ਜੋ ਇਸੁ ਮਾਰੇ ਸੋ ਧਨਵੰਤਾ ॥ਜੋ ਇਸੁ ਮਾਰੇ ਸੋ ਪਤਿਵੰਤਾ ॥
One who kills this is wealthy and prosperous.One who kills this is honorable

ਜੋ ਇਸੁ ਮਾਰੇ ਸੋਈ ਜਤੀ ॥ਜੋ ਇਸੁ ਮਾਰੇ ਤਿਸੁ ਹੋਵੈ ਗਤੀ ॥੩॥
One who kills this is truly a celibate.One who kills this attains salvation. ||3||

ਜੋ ਇਸੁ ਮਾਰੇ ਤਿਸ ਕਾ ਆਇਆ ਗਨੀ ॥ ਜੋ ਇਸੁ ਮਾਰੇ ਸੁ ਨਿਹਚਲੁ ਧਨੀ ॥
One who kills this – his coming is auspicious.One who kills this is steady and wealthy.

ਜੋ ਇਸੁ ਮਾਰੇ ਸੋ ਵਡਭਾਗਾ ॥ਜੋ ਇਸੁ ਮਾਰੇ ਸੁ ਅਨਦਿਨੁ ਜਾਗਾ ॥੪॥
One who kills this is very fortunate. One who kills this remains awake and aware, night and day. ||4||

ਜੋ ਇਸੁ ਮਾਰੇ ਸੁ ਜੀਵਨ ਮੁਕਤਾ ॥ ਜੋ ਇਸੁ ਮਾਰੇ ਤਿਸ ਕੀ ਨਿਰਮਲ ਜੁਗਤਾ ॥
One who kills this is Jivan Mukta, liberated while yet alive.One who kills this lives a pure lifestyle.

ਜੋ ਇਸੁ ਮਾਰੇ ਸੋਈ ਸੁਗਿਆਨੀ ॥ ਜੋ ਇਸੁ ਮਾਰੇ ਸੁ ਸਹਜ ਧਿਆਨੀ ॥੫॥
One who kills this is spiritually wise.One who kills this meditates intuitively. ||5||

ਇਸੁ ਮਾਰੀ ਬਿਨੁ ਥਾਇ ਨ ਪਰੈ ॥ ਕੋਟਿ ਕਰਮ ਜਾਪ ਤਪ ਕਰੈ ॥
Without killing this, one is not acceptable, Even though one may perform millions of rituals, chants and austerities.

ਇਸੁ ਮਾਰੀ ਬਿਨੁ ਜਨਮੁ ਨ ਮਿਟੈ ॥ ਇਸੁ ਮਾਰੀ ਬਿਨੁ ਜਮ ਤੇ ਨਹੀ ਛੁਟੈ ॥੬॥
Without killing this, one does not escape the cycle of reincarnation.Without killing this, one does not escape death. ||6||

ਇਸੁ ਮਾਰੀ ਬਿਨੁ ਗਿਆਨੁ ਨ ਹੋਈ ॥ ਇਸੁ ਮਾਰੀ ਬਿਨੁ ਜੂਠਿ ਨ ਧੋਈ ॥
Without killing this, one does not obtain spiritual wisdom.Without killing this, one’s impurity is not washed off

ਇਸੁ ਮਾਰੀ ਬਿਨੁ ਸਭੁ ਕਿਛੁ ਮੈਲਾ ॥ ਇਸੁ ਮਾਰੀ ਬਿਨੁ ਸਭੁ ਕਿਛੁ ਜਉਲਾ ॥੭॥
Without killing this, everything is filthy.Without killing this, everything is a losing game. ||7||

ਜਾ ਕਉ ਭਏ ਕ੍ਰਿਪਾਲ ਕ੍ਰਿਪਾ ਨਿਧਿ ॥ ਤਿਸੁ ਭਈ ਖਲਾਸੀ ਹੋਈ ਸਗਲ ਸਿਧਿ ॥
When the Lord, the Treasure of Mercy, bestows His Mercy,One obtains release, and attains total perfection.

ਗੁਰਿ ਦੁਬਿਧਾ ਜਾ ਕੀ ਹੈ ਮਾਰੀ ॥ ਕਹੁ ਨਾਨਕ ਸੋ ਬ੍ਰਹਮ ਬੀਚਾਰੀ ॥੮॥੫॥
One whose duality has been killed by the Guru,Says Nanak, contemplates God. ||8||5||

According to Guru Amar Das Ji, the only thing for emancipation or union with the Akal Purkh is through love of devotion and living under Divine Will/Fear; thus one should make an honest attempt to become a candidate for Divine Grace with complete removal of duality from the mind. It is the Grace of the Akal Purkh necessary to cross this worldly ocean by following the teachings incorporated in the Sabd Guru.

ਬੁਰਾ ਭਲਾ ਤਿਚਰੁ ਆਖਦਾ ਜਿਚਰੁ ਹੈ ਦੁਹੁ ਮਾਹਿ ॥ਗੁਰਮੁਖਿ ਏਕੋ ਬੁਝਿਆ ਏਕਸੁ ਮਾਹਿ ਸਮਾਇ ॥੭॥ (Raag Suhi M.3, GGS. 757-6).
He calls others bad and good, as long as he is in duality. The Gurmukh understands the One and Only Lord; He is absorbed in the One Lord. ||7||

Kabir Ji attests the removal of dubida as a means to becoming a Gurmukh:-

ਜਬ ਆਪਾ ਪਰ ਕਾ ਮਿਟਿ ਗਇਆ ਜਤ ਦੇਖਉ ਤਤ ਤੂ ॥੨੦੪॥(Salok Bhagat Kabir, GGS. 1375-10).
When the difference between myself and others is removed, then wherever I look, I see only You. ||204||

Guru Nanak Sahib reaffirms the negative role of Dubida in realising Divine Guidance, as given below:-

ਆਪੁ ਗਵਾਈਐ ਤਾ ਸਹੁ ਪਾਈਐ ਅਉਰੁ ਕੈਸੀ ਚਤੁਰਾਈ॥ (Raag Tilang M. 1, GGS. 722-14).
One obtains Divine Wisdom by eliminating dubida arising from oneself and not by any other technique.

Even the above is not enough, the real difference is perceived when Waheguru’s Nadr takes over:-

ਸਹੁ ਨਦਰਿ ਕਰਿ ਦੇਖੈ ਸੋ ਦਿਨੁ ਲੇਖੈ ਕਾਮਣਿ ਨਉ ਨਿਧਿ ਪਾਈ ॥
One fully qualifies only when the grace/nadr fully leads the egoless (without dubida) accross.

The above sounds something like that when one qualifies in a competitive examination through a written test and an interview one is still not sure to be selected finally unless one gets in to a merit list within the number of earmarked vacancies.

The overall path of removal of Duality is to study of Gur-sabd to obtain Naam:-

– ਕਿਰਪਾ ਕਰੇ ਜੇ ਆਪਣੀ ਤਾ ਗੁਰ ਕਾ ਸਬਦੁ ਕਮਾਹਿ ॥ (Raag Asa M. 2, GGS. 466-18).
If the Lord grants His Grace, one acts according to the Teachings of the Guru’s Shabad.

– 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||

Obtaining of Naam signifies a state without duality (dubida) to become a Gurmukh (visionary like of Sikh Gurus, Bhagats and Mahapurakhs) as given in Sukhmani Sahib:-.

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

– Sikhi is indeed a difficult path and cannot be grasped without “GURPARSAD”. When GURPARSAD (ref. to Mool Mantar) descends the removal of Duality becomes imminent followed by a flow of ‘Naam Daan’ (divine wisdom).

ਖੰਨਿਅਹੁ ਤਿਖੀ ਵਾਲਹੁ ਨਿਕੀ ਏਤੁ ਮਾਰਗਿ ਜਾਣਾ ॥ (Raag raamkali M. 3, GGS. 918-19).
The path they take is sharper than a two-edged sword, and finer than a hair.

“Gurbani eis jag mein channan, Karam vasai mann aaiyai”. Gurbani is guiding as a Divine Light-house but to be able to see the light of Gurbani is also governed by Waheguru’s grace.

Kirpal Singh
Wellington, New Zealand
kirpal2singh@yahoo.com

In Sikhi faith, ‘Bharosa’ on Guru/Waheguru is of paramount importance. Succession of Gurus in Sikhism was based on ‘Bharosa’ on the preceding Guru/Gurus.

Guru Arjan Dev Ji expresses his sentiments of a good father-son relationship with ‘Bharosa’ in Waheguru in the following Sabd:-

ਤੇਰੈ ਭਰੋਸੈ ਪਿਆਰੇ ਮੈ ਲਾਡ ਲਡਾਇਆ ॥ ਭੂਲਹਿ ਚੂਕਹਿ ਬਾਰਿਕ ਤੂੰ ਹਰਿ ਪਿਤਾ ਮਾਇਆ ॥੧॥ (Sri Raag M. 5, GGS. 51-17).
Relying on Your Mercy, Dear Lord, I have indulged in sensual pleasures. Like a foolish child, I have made mistakes. O Lord, You are my Father and Mother. ||1||

ਸੁਹੇਲਾ ਕਹਨੁ ਕਹਾਵਨੁ ॥ ਤੇਰਾ ਬਿਖਮੁ ਭਾਵਨੁ ॥੧॥ ਰਹਾਉ ॥
It is easy to speak and talk, But it is difficult to accept Your Will. ||1||Pause||

ਹਉ ਮਾਣੁ ਤਾਣੁ ਕਰਉ ਤੇਰਾ ਹਉ ਜਾਨਉ ਆਪਾ ॥ ਸਭ ਹੀ ਮਧਿ ਸਭਹਿ ਤੇ ਬਾਹਰਿ ਬੇਮੁਹਤਾਜ ਬਾਪਾ ॥੨॥
I stand tall; You are my Strength. I know that You are mine. Inside of all, and outside of all, You are our Self-sufficient Father. ||2||

ਪਿਤਾ ਹਉ ਜਾਨਉ ਨਾਹੀ ਤੇਰੀ ਕਵਨ ਜੁਗਤਾ ॥ ਬੰਧਨ ਮੁਕਤੁ ਸੰਤਹੁ ਮੇਰੀ ਰਾਖੈ ਮਮਤਾ ॥੩॥
O Father, I do not know-how can I know Your Way? He frees us from bondage, O Saints, and saves us from possessiveness. ||3||

ਭਏ ਕਿਰਪਾਲ ਠਾਕੁਰ ਰਹਿਓ ਆਵਣ ਜਾਣਾ ॥ ਗੁਰ ਮਿਲਿ ਨਾਨਕ ਪਾਰਬ੍ਰਹਮੁ ਪਛਾਣਾ ॥੪॥੨੭॥੯੭॥
Becoming Merciful, my Lord and Master has ended my comings and goings in reincarnation. Meeting with the Guru, Nanak has recognized the Supreme Lord God. ||4||27||97||

Sukhmani Sahib gives one step process of uniting/connecting with Waheguru simply based on ‘Bharosa’ on Parbrahm (Waheguru) by erasing duality.

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

Finally:-

– ਦੁਬਿਧਾ ਛੋਡਿ ਭਏ ਨਿਰੰਕਾਰੀ ॥ (Raag Dhanaasaree M. 1, GGS. 685-14).
Forsaking duality, one becomes a devotee of Waheguru.

-ਤੁਝ ਬਿਨੁ ਦੂਜਾ ਨਾਹੀ ਕੋਇ ॥(Raag Asa M. 1, 351-10).
Without Waheguru, there is no other at all.

-ਹਰਿ ਬਿਨੁ ਅਵਰੁ ਨ ਜਾਣਾ ਕੋਈ ਹਰਿ ਕੈ ਨਾਮਿ ਮੁਕਤਿ ਗਤਿ ਪਾਈ ॥੧॥ ਰਹਾਉ ॥ (Raag Sarang M. 3, GGS. 1233-9).
I know of none, other than Waheguru; through Waheguru Name, I have attained liberation and emancipation. ||1||Pause||

I would think that ‘Bharosa’ is fundamental to inviting sharda, faith, oat, tek…..

Kirpal Singh
Wellington, New Zealand
kirpal2singh@yahoo.com

What a powerful proclamation in the Gurbani by Guru Arjan Dev Ji? :-

ਮੇਰੇ ਮਾਧਉ ਜੀ ਸਤਸੰਗਤਿ ਮਿਲੇ ਸੁ ਤਰਿਆ ॥ (Raag Goojree M. 5, GGS. 10).
O my Dear Lord of souls, one who joins the Sat Sangat, the True Congregation, is saved.

How can we examine the validity of the above statement, which holds a promise of salvation for all of us by simply joining Satsangat? After all what is found in Satsangat and what makes it so powerful and potent? Let us examine this promise.

Satsangat is made up of two words: ‘SAT’ and ‘SANGAT’.

What is Sat? – Truth, which stands for Naam or Waheguru

What is Sangat/Satsang? – Divine Congregation/Company of people immersed in divinity

Our wandering mind easily takes on the colour of the company we keep. If we are keen to amass spiritual knowledge, we must be in the company of those who are in advanced stage of spirituality to partake from their virtues. This derives from the essence of the above Gurbani Tuk.

Anyone who enjoys the company of spiritually-advanced souls goes beyond the domain of mind and Maya (worldly attachments) under the fountain of Satsangat., which is free to both the learned (educated) and the not so educated or even to an illiterate person.

According to Gurbani, one can prepare oneself to enjoy Satsang by leading a chaste and disciplined (nirmal) life, studying the Gurbani and religious books and by keeping the company of those who are spiritually inclined. The Gurbani tells that Waheguru resides in the Gurmukhs. Therefore, the GL-L Forum and other Gurmat Sikh-Forums certainly provide such avenues to some limited extent.

If by the grace of Waheguru one is able to develop taste for Gur-sabd, the voice of Waheguru brought to us by the Sikh Gurus who were in tune with Waheguru, then one should be able to mold one’s life according to the teachings of the Gurus to enjoy the real Satsang/Satsangat.

Satsang is a powerful mean for gaining emancipation through spiritual knowledge, which can be gained by regularly attending Satsangat in the Gurduaras and by listening to Gurbani/Keertan and Gurmat discourses (Kathas). One may or may not need to read any books, because normally such Satsang deals with them in a practical way. Satsang serves as a school, college or workshop where practical lessons are imparted in spirituality, love and service to fellow human-beings.

Their are Nit-nem groups and Ladies Sukhmanee Groups in various local Gurduaras serving as models of Satsangat. These Groups have been in practice in most Sikhs Communities in rural areas since ages and have produced a good number of Gursikhs.

In Sikhism there is no Satsang without Gurus and the Gurbani of Guru Granth Sahib Ji. Waheguru through the Guru is the bestower of Sabd, and that alone provides Satsangt where Naam alone is exalted and discussed as per the advice of Guru Nanak Dev Ji in the following Tuk:

ਸਤਸੰਗਤਿ ਕੈਸੀ ਜਾਣੀਐ ॥ ਜਿਥੈ ਏਕੋ ਨਾਮੁ ਵਖਾਣੀਐ ॥ (Raag Sriraag M. 1, GGS. 72).
How is the Society of the Saints to be known? There, the Name of Waheguru is chanted.

Guru Nanak Dev Ji also admits Naam (Waheguru) as his personal savior in the following Tuk:

ਤੇਰਾ ਏਕੁ ਨਾਮੁ ਤਾਰੇ ਸੰਸਾਰੁ ॥ ਮੈ ਏਹਾ ਆਸ ਏਹੋ ਆਧਾਰੁ ॥੧॥ ਰਹਾਉ ॥ (Raag Sriraag M. 1, GGS. 24).
Your Name alone, Lord, saves the world. This is my hope; this is my support. ||1||Pause||

Guru Nanak Dev Ji, in Jap Ji Sahib, reinforces the role of Naam (found in Satsangat) as a tool in getting rid of the veil of ignorance, which separates Self from Universal-Self, by giving a simple example of removing dirt from a soiled body part or clothes in our daily life:-

ਭਰੀਐ ਹਥੁ ਪੈਰੁ ਤਨੁ ਦੇਹ ॥ ਪਾਣੀ ਧੋਤੈ ਉਤਰਸੁ ਖੇਹ ॥ (Guru Nanank, Jap Ji, GGS.4).
When the hands and the feet and the body are dirty, water can wash away the dirt.

ਮੂਤ ਪਲੀਤੀ ਕਪੜੁ ਹੋਇ ॥ ਦੇ ਸਾਬੂਣੁ ਲਈਐ ਓਹੁ ਧੋਇ ॥
When the clothes are soiled and stained by urine, soap can wash them clean.

ਭਰੀਐ ਮਤਿ ਪਾਪਾ ਕੈ ਸੰਗਿ ॥ ਓਹੁ ਧੋਪੈ ਨਾਵੈ ਕੈ ਰੰਗਿ ॥
But when the intellect is stained and polluted by sin, it can only be cleansed by the Love of the Name.

The most effective soap or detergent of Naam is obtained in Satsangat. Even where there are no Gurduaras comprising of physical congregation one can still enjoy and benefits from Satsangant of the Gurbani (even from Gutkas) by reading, reciting, listening, contemplating and experimenting with simple Gurbani/Keertan/Kathas etc that one can easily understand and comprehend.

Even some saved messages on Gurmat in folders of some Gurusikhs on the GL-Z/Sikh Review can also serve as Satsangat. I do enjoy going over again again some saved missives of GL-Z or the articles in Sikh Review or Gurmat Parkash, Chardi Kalla (cknet -San Jose, USA) and find them ever fresh and enlightening without having met the individuals personally. I do have telephone contact with some Gursikhs members of GL-Z who do provide a possibility of Satsangat on telephone, which itself is a blessing of Waheguru.

Sometimes I think though we live in Kalyug (which does not have a good reputation in spiritual sense?) yet we are so lucky that with a click on a computer/laptop we can access the spiritual highlights and experiences of various yugs. Guru Angad ji, Amar Das Ji, Guru Ram Das ji and Guru Arjan Dev Ji must be wondering that how come that with the availability of the Guru Granth Sahib at our disposal, we are still not catching up with their expectations.They themselves had had limited access to the Gurbani in their life-time as compared to what we have been entrusted by Guru Gobind Singh Ji, after incorporating the Bani of Guru Teg Bhadur Ji in the Adi Granth.

There is something wrong somewhere with us – perhaps Satsangat is the answer?

Reference: “Gurmat Saachi Saacha Vichaar’ By Kirpal Singh (New Zealand), Sanbun Publishers, New Delhi, April 2014.

Kirpal Singh

Wellington, New Zealand

kirpal2singh@yahoo.com

The opening preamble of Jap(u) Ji Sahib is commonly referred to as ‘Mangla Charan’ or as ‘Mool Mantar’. It is commonly believed that it captures the attributes of Akalpurakh (God)?

However, the following Sabd of Guru Nanak Sahib which appears at two different places in the Guru Granth Sahib suggests that ‘the Akalpurakh’ of Guru Nanak Sahib cannot be contained in a “Mantar.” Mangala Charan (preamble – an opening introduction to Jap(u) Ji) can perhaps make more relevance and sense:-

ਸੁਣਿ ਵਡਾ ਆਖੈ ਸਭੁ ਕੋਇ ॥ਕੇਵਡੁ ਵਡਾ ਡੀਠਾ ਹੋਇ ॥ (Raag Asa Guru Nanak, GGS. 9-10 and 349-1)).
Hearing of His Greatness, everyone calls Him Great . But just how Great His Greatness is-this is known only to those who have seen Him.

ਕੀਮਤਿ ਪਾਇ ਨ ਕਹਿਆ ਜਾਇ ॥ ਕਹਣੈ ਵਾਲੇ ਤੇਰੇ ਰਹੇ ਸਮਾਇ ॥੧॥
His Value cannot be estimated; He cannot be described.Those who describe You, Lord, remain immersed and absorbed in You. ||1||

ਵਡੇ ਮੇਰੇ ਸਾਹਿਬਾ ਗਹਿਰ ਗੰਭੀਰਾ ਗੁਣੀ ਗਹੀਰਾ ॥ ਕੋਇ ਨ ਜਾਣੈ ਤੇਰਾ ਕੇਤਾ ਕੇਵਡੁ ਚੀਰਾ ॥੧॥ ਰਹਾਉ ॥
O my Great Lord and Master of Unfathomable Depth, You are the Ocean of Excellence. No one knows the extent or the vastness of Your Expanse. ||1||Pause||

ਸਭਿ ਸੁਰਤੀ ਮਿਲਿ ਸੁਰਤਿ ਕਮਾਈ ॥ਸਭ ਕੀਮਤਿ ਮਿਲਿ ਕੀਮਤਿ ਪਾਈ ॥
All the intuitives met and practiced intuitive meditation || All the appraisers met and made the appraisal.

ਗਿਆਨੀ ਧਿਆਨੀ ਗੁਰ ਗੁਰਹਾਈ ॥ ਕਹਣੁ ਨ ਜਾਈ ਤੇਰੀ ਤਿਲੁ ਵਡਿਆਈ ॥੨॥
The spiritual teachers, the teachers of meditation, and the teachers of teachers -they cannot describe even an iota of Your Greatness. ||2||

ਸਭਿ ਸਤ ਸਭਿ ਤਪ ਸਭਿ ਚੰਗਿਆਈਆ ॥ ਸਿਧਾ ਪੁਰਖਾ ਕੀਆ ਵਡਿਆਈਆ ॥
All Truth, all austere discipline, all goodness, All the great miraculous spiritual powers of the Siddha

ਤੁਧੁ ਵਿਣੁ ਸਿਧੀ ਕਿਨੈ ਨ ਪਾਈਆ ॥ਕਰਮਿ ਮਿਲੈ ਨਾਹੀ ਠਾਕਿ ਰਹਾਈਆ ॥੩II
Without You, no one has attained such powers.They are received only by Your Grace. No one can block them or stop their flow. ||3||

ਆਖਣ ਵਾਲਾ ਕਿਆ ਵੇਚਾਰਾ ॥ ਸਿਫਤੀ ਭਰੇ ਤੇਰੇ ਭੰਡਾਰਾ ॥
What can the poor helpless creatures do. Your Praises are overflowing with Your Treasures.

ਜਿਸੁ ਤੂ ਦੇਹਿ ਤਿਸੈ ਕਿਆ ਚਾਰਾ ॥ ਨਾਨਕ ਸਚੁ ਸਵਾਰਣਹਾਰਾ ॥੪॥੨॥
Those, unto whom You give-how can they think of any other? O Nanak, the True One embellishes and exalts. ||4||2||

The vastness and depth of Guru Nanak Sahib’s Akalpurakh (ਵਡੇ ਮੇਰੇ ਸਾਹਿਬਾ ਗਹਿਰ ਗੰਭੀਰਾ ਗੁਣੀ ਗਹੀਰਾ ॥
is unfathomable and no one can measure (ਕੋਇ ਨ ਜਾਣੈ ਤੇਰਾ ਕੇਤਾ ਕੇਵਡੁ ਚੀਰਾ ॥੧॥ ਰਹਾਉ

No one understood Guru Nanak Sahib better than Guru Angad Dev Ji who narrated in his Bani about the Akalpurakh substantiating the above claim of Guru Nanak Sahib by calling Him All-in-All:-

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

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

Guru Ram Das Ji has given the unlimited extent of Akalpurakh by linking Him with the entire Nature:-

ਨਾਨਕ ਸਚ ਦਾਤਾਰੁ ਸਿਨਾਖਤੁ ਕੁਦਰਤੀ ॥੮॥(Raag Maajh M. 4, 141-18).
O Nanak, the True One is the Giver of all; He is revealed through His All-powerful Creative Nature. ||8||

If that is the case, then how can a Mantar be attributed to Guru Nanak Sahib’s Guru (Akalpurakh)?

Gurbani in general is a message (Kalam) received by our Gurus from Akalpurakh so it has to be meant for us (human-beings/Humanity). Would in that case, the preamble or the so called Mool Mantar is not a prescribed Divine advice for us for guidance to evolve as Gurmukh?

ੴ ਸਤਿ ਨਾਮੁ ਕਰਤਾ ਪੁਰਖੁ ਨਿਰਭਉ ਨਿਰਵੈਰੁ ਅਕਾਲ ਮੂਰਤਿ ਅਜੂਨੀ ਸੈਭੰ ਗੁਰ ਪ੍ਰਸਾਦਿ ॥ (Guru Nanak Dev Ji, Japu Ji Sahib, GGS. 1-1).

On careful examination of the above preamble, one finds that there is a great emphasis on ‘Gurprasad’ (Divine Grace). The preamble could possibly mean that the existence of a spiritual human-being is unique (each one of its own kind) and truth. Who on receiving Grace/Nadr/Kirpa of Akalpurakh can become fearless, without enmity with any other person to claim a towering personality by becoming a Jivan-Mukat in life (hence after free from birth and death).

After the preamble, Guru Nanak Sahib draws our attention to a Divine TRUTH by pointing to an ever existing reality (in the past, present and in the future) with emphasis on Akalpurakh who is ‘ਨਾਨਕ ਸਚੁ ਸਵਾਰਣਹਾਰਾ’ (Truth that shapes us in truth):

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

Guru Sahib clearly talks about the SACHIAR (Truthful Akalpurakh) in the body of Japu Ji Sahib and guides us as to how to become a ‘Sachiar’ in life (Turth seeking person) by obeying the Hukam (Divine Command):-

ਕਿਵ ਸਚਿਆਰਾ ਹੋਈਐ ਕਿਵ ਕੂੜੈ ਤੁਟੈ ਪਾਲਿ ? ਹੁਕਮਿ ਰਜਾਈ ਚਲਣਾ ਨਾਨਕ ਲਿਖਿਆ ਨਾਲਿ ॥੧॥ (Japu Ji Sahib, Guru Nanak Dev Ji, GGS. 1-6).
So how can you become truthful? And how can the veil of illusion be torn away? O Nanak, it is written that you shall obey the Hukam of His Command, and walk in the Way of His Will. ||1||

Guru Nanak Sahib journey us through the various aspects of Kudrat (Nature) and then introduces us to the various stages of development on Spiritual Path (Khands) and finally concludes by saying:-

ਜਿਨ ਕਉ ਨਦਰਿ ਕਰਮੁ ਤਿਨ ਕਾਰ ॥ ਨਾਨਕ ਨਦਰੀ ਨਦਰਿ ਨਿਹਾਲ ॥੩੮॥ (Japu Ji Sahib, Guru Nanak Dev, GGS. 8-9).
Such is the karma of those upon whom He has cast His Glance of Grace. O Nanak, the Merciful Lord, by His Grace, uplifts and exalts them. ||38||

Gur Nanak Sahib has placed a total emphasis on ‘Gurparsad‘ (grant of Gurmat) to succeed on Spiritual Path. All the Gurus, Bhagats, Mahapuraks and Gurmukh attest the role of ‘Gurparsad’.

Kirpal Singh
Wellington, New Zealand
kirpal2singh@yahoo.com

Akhand Paths are commonly held as part of various Sikh Gurpurabs or religious and social ceremonies across.members of Sikh and some non-sikh Communities. Both types of Paths have reverence among those who believe in Gur-Sabd.

I am taking liberty of considering a comparative preference for ‘Akhand Paath’ and ‘Sadharan Paath’ by converting the debate into questions and answers format as given below:-

Q1. Which one is more beneficial, Akhand Paath or Sadharan Paath? Where does one learn the most?

Answer: I started with ‘Gutka Paath’ and then went on to ‘Sadharan Paath’ and I learnt a great deal from both. I did not get much out of Akhand Paath for many years till I gained some proficiency about the understanding of the Gurbani. I used to get annoyed to hear loud reading of Gurbani (as Akhand Paath) in my neighbourhood.

With time, I have observed a change in myself which is mainly attributed to prolonged reading/reciting gurbani and listening to Kirteen with some degree of its understanding. I gradually saw a change in myself in that that I started relishing Gurbani to the extent that even a loud recitation of the Gurbani now sounds soothing. At times when I am near a house or Gurduara Sahib where the Gurbani is being recited using loudspeakers I would stand there to listen to a full shabd or so with joy.

Somehow I told some members of the Gurduara Management Committee in Wellington a month back that I would be interested to participate as a Paathee if anyone requires my services (at no cost) in their private houses or Akhand Paath organized in a Gurduara. On the occasion of the recent Guru Nanak Birthday celebration (on 21 December 2010) in Wellington Gurduara Sahib, Akhand Paath usually preceded the Gurpurab Celebration.

I visited the Wellington Gurduara Sahib on all the three days and participated in Akhand Paath reading on first two days for 1hr. 30 mins to 2 hrs on each day. It was my maiden attempt to participate in a Akhand Paath in a Gurduara. I thoroughly enjoyed this experience. Some respectable members of Sikh Community who were present during my recitation said that they enjoyed my reading as it was distinctly clearer as compared to professional Pathee. I accepted the compliment as ‘apaar kirpa of Waheguru’.

In my private readings of Gurbani, many times I get stuck in some tuks which are not clear to me in first few readings – here I accept this a challenging situation to dig further in the Gurbani itself to gain better understanding. The moment I succeed, I feel enormous enlightening feeling.

At times, I turn to Dr. Virinder Singh Grewal Ji (USA) asking for his help me in providing some suitable matching Tuks or explanation to help solve my riddles. Within hours, Dr. Grewal Ji promptly sends me the requisite information.

Q. 2. Unless one already knows the verses of Gurbani being read, can one really understand the message of the Gurbani verse being read at that speed?

Answer: If one has never heard the same Gurbani before, he/she will not be able to meaningfully make out the message of the Gurbani. But if one has even knowledge of routine nit-nem Banis one can get to know the message to some extent if not fully. I call this as a desirable attempt/step in the right direction.

Q. 3. Does one get a lot more by reading Gurbani oneself than by listening to someone else read it at Akhand Paath speed.

Answer 3: Initially I did get more by reading Gurbani myself but as time has passed I get equally by listening to someone else both in Gurbani, Kirtan and Kathas. I always go to a Gurduara with a piece of paper or a pocket notebook for taking notes (even though when the onlookers are curious). As soon I get back or even on the way back home if I am not driving I go through my notes – an exercise full of enormous pleasure indeed!

Q. 4. At what Akhand Paath speed?

Answer 4: The speed and loudness is crucial. I do protest in Wellington Gurduara Sahib(or any Gurduara for that matter) if the audio system is not adequate or a Pathee Ji is not attentive to maintain clarity in pronouncing the Gurbani properly.

The paid, remote-controlled akhand paths have been there since long time and will continue because they have a role to keep the Sangat in touch with Gurbani. Can you look around that how many modern educated Sikhs can even read Gurbani let alone understand Gurbani? There is going to be dearth of ‘Pathis’ in the future when the Sikh children do not receive education in Gurmukhi. How many professionals who can read Gurmukhi and still participate in Akhand-path recitation – very few or none?

I regard an Akhand-path as a Workshop to have a glimpse of Sikhi in 48 hours. At times I have listened to reading of Guru Granth Sahib at a stretch for over 10 hrs and enjoyed enormously. I wish If I could I spend longer periods. I spent two years in India in 2007 2009 and I registered myself as a Pathi (free of charge) with a local Gurduara Sahib to take part in two 2-hour sittings a day. I registered my similar wish in Gurduara Sahib in Wellington, New Zealand as well (irrespective of who the the Sponsor is/are).

In my younger years living in Delhi, I often spent time listening to Akhand paths in my neighbourhood without knowing how was sponsor and who was reading the GGS. I recall that such sittings did help infuse in me a deep interest for Gurbani. I feel a sense of gratitude to those unknown persons who sponsored those Akhand-paths. The same blessing can come to everyone who reads/listens to Gurbani as Pathi or a members of the Sangat. No doubt the Sponsors will likewise also benefit. But in the absence of the Sponsor(s) physically presence, the other members of the Sagat shall benefit out of the practice as it is.

I was in Delhi during part of 2007-2008, where I joined a Nit-Nem Group (15-20 Sikhs and non-Sikhs both males and females, meeting around 4.45 am every day) in a local Gurduara Sahib in East Punjabi Bagh, New Delhi. I was new while the Group was meeting for the 10 years or so. Other members were reading Jap Ji Sahib in 10 – I5 and when my turn came I took 20-25 minutes. All the members appreciated and enjoyed the clarity that they asked me to lead in Jap Ji Sahib always instead. The Group invited someone expert in Gurbani pronunciation (phonetics expert). Before seeking the expert advice, I realized that I was making at least 10 different errors in pronouncing some of the words in Jap Ji Sahib. Many such errors are associated with one’s back ground of spoken Punjabi language but with no change in perceived meanings.

My favourite reading is still a ‘Sadaran Path’ of Guru Granth Sahib. The first such Path I undertook in 1969 -1970 by reading a few pages at a time on daily basis and by noting down some of the verses that appealed me most at that time in a note-book. I took me a year to complete the first Sadharan Path. It was an enjoyable and enlightening experience. I took this note-book with me to Europe in September 1970 as a companion to stay in touch in touch with Gurbani. I still treasure this note-book.

We had had a Birr Sahib in our house in Jangpura, New Delhi and later in Nigeria and Papua New Guinea. In July 2007, we left PNG for India and left the Birr Sahib there in the care of a Sikh family.

After moving to New Zealand I have done Sadharan Path four times times and more vigorously since 2012 on receiving a Birr Sahib by the courtesy of Dr. Virinder Singh Grewal (USA) – a co-member of GL-Z Group. My Birr Sahib is since marked with colour highlighter to highlight verses or some words as well as some cross references as I go through the pages of Birr Sahib (Guru Granth Sahib). I do apologize to some members who may detest my such an action.

“Gurbani eis jag mein channan” – Gurbani is a lighthouse and it will emit light in all circumstances and environments. So please continue with Akhand Paaths and Sahaj/Sadharan Paaths in all fashions.

There are many members of Sangat who are far more and extensively exposed to the reading of Guru Granth Sahib for a much longer period of time. They could assist us with their views.

Kirpal Singh
Wellington, New Zealand
kirpal2singh@yahoo.com