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

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