Gurmat Saachi Saacha Vichaar

Contemplation on Gurbani creates peace of mind in the first place by helping one to lose one’s houmai and dubidha and not the other way around.
As the understanding of Gurbani grows, one goes gradually in to contemplative peaceful mood as explained in the Pauris on ‘Khands’ and four steps of Lavaan – leading to permanent bliss.
Guru Nanak jee admonishes us: Sikhee sikhiaa gur veecahaar.

ਸਿਖੀ ਸਿਖਿਆ ਗੁਰ ਵੀਚਾਰਿ ॥ (Raag Asa M. 1, GGS. 465-10).
Sikhee Sikhiaa Gur Veechaar ||
Contemplating the Guru, I have been taught these teachings;

ਨਦਰੀ ਕਰਮਿ ਲਘਾਏ ਪਾਰਿ ॥
Nadharee Karam Laghaaeae Paar ||
Granting His Grace, He carries His servants across.

We are asked here to reflect deeply on the Teachings of our Guru -Guru Granth Sahib and live by them. That is sikhi or the Sikh faith SGGS: 465

ਮਨਿ ਜੀਤੈ ਜਗੁ ਜੀਤੁ ॥ (Jap,Guru Nanak, GGS. 6-17).
Conquer your own mind, and conquer the world.

Gurabni asks us to examine the type of life we are leading Reflect or meditate on our flaws or vices and try to lead more truthful, contented lives . We have to acknowledge that we are filled with Five Vices or Five Destructive Emotions: Kaam-lust , excessive desire, Krodh-Anger, Wrath, Lobh-Greed, Avarice, Moh-Worldly love /attachment and Ahankaar -Ego , Pride. We need to reflect / meditate on how we can subdue them and inculcate virtues or spiritual qualities like Contentment, Truthfulness, Compassion etc.

Guru Raam Das jee tells us:-

ਕਾਮਿ ਕਰੋਧਿ ਨਗਰੁ ਬਹੁ ਭਰਿਆ ਮਿਲਿ ਸਾਧੂ ਖੰਡਲ ਖੰਡਾ ਹੇ ॥ (Raag Gauri M. 4, GGS. 171-6)
Kaam Karodhh Nagar Bahu Bhariaa Mil Saadhhoo Khanddal Khanddaa Hae ||
The body (town) is filled with lust and anger. By meeting the Holy Saint i.e. Guru,-cut these into pieces-i.e. overcome lust and anger and purify the mind.
To stress again, we need to meditate on our flaws, our vices with a view to be fully aware of them and tackle them to become better persons or Sachiaraa- True, Righteous. . You cannot overcome the destructive emotions till you subject them to rigorous and hawk like scrutiny through meditation every day.Guru Nanak Sahib tells in Mool Mantar to contemplate (JAP) on: – ‘Aad sach jugad sach, hebi sach Nanak hosi bhi sach’ . The entire Gurbani in essence proclaims: –

ਸਾਸਿ ਸਾਸਿ ਸਿਮਰਹੁ ਗੋਬਿੰਦ ॥ ਮਨ ਅੰਤਰ ਕੀ ਉਤਰੈ ਚਿੰਦ ॥ (Raag Gauri M. 5, GGS. 295-4).
With each and every breath, stay in remembrance on the Lord of the Universe with Divine Gratitude; And the anxiety within your mind shall depart.

The brand of meditation that some are promoting (Harvard Style, Kundalini, Yoga or rest) without contemplating on Truth is just short lived hoax and is just waste of breath and time spent in looking for stillness of mind – and it is anti-Gurmat.

Bhagat Namdev Ji gives his perception of Meditation in the following Sabd in Guru Granth Sahib:-

ਤੀਰਥ ਦੇਖਿ ਨ ਜਲ ਮਹਿ ਪੈਸਉ ਜੀਅ ਜੰਤ ਨ ਸਤਾਵਉਗੋ ॥ (Raag Raamkali Bhagat Namdev, GGS. 973-3).
I do not go to see sacred shrines of pilgrimage, or bathe in their waters; I do not bother any beings or creatures.

ਅਠਸਠਿ ਤੀਰਥ ਗੁਰੂ ਦਿਖਾਏ ਘਟ ਹੀ ਭੀਤਰਿ ਨ੍ਹ੍ਹਾਉਗੋ ॥੩॥

The Guru has shown me the sixty-eight places of pilgrimage within my own heart, where I now take my cleansing bath. ||3||
………..
ਸਬਦਿ ਅਤੀਤ ਅਨਾਹਦਿ ਰਾਤਾ – Bhagat Nam Deo Ji relates his state of spiritual awakening by imbibing in the spirit of Sabd.
Bhagat Ji claims a Sehaj Awastha and as a result he does not feel the need for a traditional holy pilgrimage or wondering to sixty eight holy places for his salvation.
ਬੇਦ ਪੁਰਾਨ ਸਾਸਤ੍ਰ ਆਨੰਤਾ ਗੀਤ ਕਬਿਤ ਨ ਗਾਵਉਗੋ ॥ ਅਖੰਡ ਮੰਡਲ ਨਿਰੰਕਾਰ ਮਹਿ ਅਨਹਦ ਬੇਨੁ ਬਜਾਵਉਗੋ ॥੧॥
There are countless Vedas, Puraanas and Shaastras; I do not sing their songs and hymns. In the imperishable realm of the Formless Lord, I play the flute of the unstruck sound current. ||1||

ਬੈਰਾਗੀ ਰਾਮਹਿ ਗਾਵਉਗੋ ॥ ਸਬਦਿ ਅਤੀਤ ਅਨਾਹਦਿ ਰਾਤਾ ਆਕੁਲ ਕੈ ਘਰਿ ਜਾਉਗੋ ॥੧॥ ਰਹਾਉ ॥

Becoming detached, I sing the Lord’s Praises. Imbued with the unattached, unstruck Word of the Sbad, I shall go to the home of the Lord, who has no ancestors. ||1||Pause||

Kabir Ji advises:-

– ਮਨੁ ਜੀਤੇ ਜਗੁ ਜੀਤਿਆ ਜਾਂ ਤੇ ਬਿਖਿਆ ਤੇ ਹੋਇ ਉਦਾਸੁ ॥੨॥ (Raag Maaroo Bhagat Kabir, GGS. 1103-7).
Man Jeethae Jag Jeethiaa Jaan Thae Bikhiaa Thae Hoe Oudhaas ||2||
Conquering the mind, one conquers the world, and then remains detached from corruption. ||2||

ਅੰਜਨੁ ਦੇਇ ਸਭੈ ਕੋਈ ਟੁਕੁ ਚਾਹਨ ਮਾਹਿ ਬਿਡਾਨੁ ॥
Anjan Dhaee Sabhai Koee Ttuk Chaahan Maahi Biddaan ||
They all apply make-up to their eyes; there is little difference between their objectives.

I have tried the so called Meditation – stilling of mind in sitting in secluded places and in prescribed poses. But it did not work in my case.
When I contemplate on the following, I feel peaceful and feel like repeating again and again as a Nit-nem/Meditation:-

1. Pauris on Khands in Jap Ji Sahib (3 minutes) – Guru Nanak Dev Ji
2. Bani of Lavaan (3 minutes), – Guru Ram Dass Ji and
3. 1st & 2nd Ashtpadi of Sukhmani Sahib (8 minutes) – Guru Arjan Dev Ji

My meditation lasts for less than minutes or so – be in a room, walking in a park or waiting to see my GP or waiting for food in a restaurant, travelling in a car, bus or by an aeroplane…….. (I have a multiple recording of these three portions of Banis, which on playing moves me in to a meditative mood).
Would the members of Sikh Sangat and other members like to try this out for a month or so for positive results to go into a meditative mood?

Finally, a message of advice from Guru Nanak Sahib:-

ਮਤਿ ਵਿਚਿ ਰਤਨ ਜਵਾਹਰ ਮਾਣਿਕ ਜੇ ਇਕ ਗੁਰ ਕੀ ਸਿਖ ਸੁਣੀ ॥ Jap, Guru Nanak, GGS. 2-12).
Math Vich Rathan Javaahar Maanik Jae Eik Gur Kee Sikh Sunee ||
Within the mind are gems, jewels and rubies, if you listen to the Guru’s Teachings, even once.

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

ਸਭਨਾ ਜੀਆ ਕਾ ਇਕੁ ਦਾਤਾ ਸੋ ਮੈ ਵਿਸਰਿ ਨ ਜਾਈ ॥੬॥
Sabhanaa Jeeaa Kaa Eik Dhaathaa So Mai Visar N Jaaee ||6||
There is only the One, the Giver of all souls. May I never forget Him! ||6||

Kirpal Singh
Wellington, New Zealand

kirpal2singh@yahoo.com

Gurbani emphasizes faith on one Waheguru as source of divinity and considers dubidha as a main cause to keep us away from spirituality.

ਸਭੋ ਸੂਤਕੁ ਭਰਮੁ ਹੈ ਦੂਜੈ ਲਗੈ ਜਾਇ ॥ (Raag AsaM. 1, GGS. 472)
All impurity comes from doubt and attachment to duality.

Maya is the root cause of duality.

ਮਾਯਾ ਮੋਹ ਭਰਮ ਪੈ ਭੂਲੇ ਸੁਤ ਦਾਰਾ ਸਿਉ ਪ੍ਰੀਤਿ ਲਗਾਈ ॥ (Savaiye (praise of Guru Ram Das): Bhatt Balh, GGS.1406).
I am attached to Maya, and deluded by doubt; I have fallen in love with my children and spouse.

Guru Amar Das Ji suggests that Naam’s lagan removes dubidha.

ਇਕਿ ਭਰਮਿ ਭੂਲੇ ਫਿਰਹਿ ਦਹ ਦਿਸਿ ਇਕਿ ਨਾਮਿ ਲਾਗਿ ਸਵਾਰਿਆ ॥ (Raag Raamkali M. 3, GGS. 918).
Some are deluded by doubt, wandering in the ten directions; some are adorned with attachment to the Naam.

Kabir Ji further advances confirmation of role of Waheguru Simrn:

ਹਮਰਾ ਭਰਮੁ ਗਇਆ ਭਉ ਭਾਗਾ ॥ਜਬ ਰਾਮ ਨਾਮ ਚਿਤੁ ਲਾਗਾ ॥੧॥ ਰਹਾਉ ॥ (Raag Sorath, Bhagat Kabir Ji, GGS. 655).
My doubts were removed, and my fear ran away, when my consciousness became attached to the Lord’s Name. ||1||Pause||

A total faith in Waheguru helps in removing worldly pain, doubts and fears, brings stability (sehaj) and union with Waheguru:-

ਏਕ ਆਸ ਹਰਿ ਮਨਿ ਰਖਹੁ ਨਾਨਕ ਦੂਖੁ ਭਰਮੁ ਭਉ ਜਾਇ ॥੧॥ (Raag Gauri M. 5, GGS. 281).
Enshrine in your heart, your hopes in the One Lord. O Nanak, your pain, doubt and fear shall depart. ||1||

ਥਿਤਿ ਪਾਈ ਚੂਕੇ ਭ੍ਰਮ ਗਵਨ ॥ ਸੁਨਿ ਨਾਨਕ ਹਰਿ ਹਰਿ ਜਸੁ ਸ੍ਰਵਨ ॥੭॥ (Raag Gauri M. 5, GGS.287).
Stability is attained; doubt and wandering cease, O Nanak, listening with one’s ears to the Praises of the Lord, Har, Har. ||7||

ਬ੍ਰਹਮ ਮਹਿ ਜਨੁ ਜਨ ਮਹਿ ਪਾਰਬ੍ਰਹਮੁ ॥ ਏਕਹਿ ਆਪਿ ਨਹੀ ਕਛੁ ਭਰਮੁ ॥ (Raag Gauhri M. 5, GGS. 287).
The servant is in God, and God is in the servant. He Himself is One – there is no doubt about this.

“Prab ka simrn sab te oocha” as it removes duality:-

ਪ੍ਰਭ ਕੈ ਸਿਮਰਨਿ ਬਿਨਸੈ ਦੂਜਾ ॥ (Raag Gauri M. 5, GGS. 262).
In the remembrance of God, duality is removed.

ਪ੍ਰਭ ਕਾ ਸਿਮਰਨੁ ਸਭ ਤੇ ਊਚਾ ॥ ਪ੍ਰਭ ਕੈ ਸਿਮਰਨਿ ਉਧਰੇ ਮੂਚਾ ॥ (Raag Gauri M. 5, 263-1).
The remembrance of God is the highest and most exalted of all. In the remembrance of God, many are saved.

ਪ੍ਰਭ ਕੈ ਸਿਮਰਨਿ ਤ੍ਰਿਸਨਾ ਬੁਝੈ ॥ ਪ੍ਰਭ ਕੈ ਸਿਮਰਨਿ ਸਭੁ ਕਿਛੁ ਸੁਝੈ ॥
In the remembrance of God, thirst is quenched. In the remembrance of God, all things are known.

ਪ੍ਰਭ ਕੈ ਸਿਮਰਨਿ ਨਾਹੀ ਜਮ ਤ੍ਰਾਸਾ ॥ ਪ੍ਰਭ ਕੈ ਸਿਮਰਨਿ ਪੂਰਨ ਆਸਾ ॥
In the remembrance of God, there is no fear of death. In the remembrance of God, hopes are fulfilled.

ਪ੍ਰਭ ਕੈ ਸਿਮਰਨਿ ਮਨ ਕੀ ਮਲੁ ਜਾਇ ॥ ਅੰਮ੍ਰਿਤ ਨਾਮੁ ਰਿਦ ਮਾਹਿ ਸਮਾਇ ॥
In the remembrance of God, the filth of the mind is removed. The Ambrosial Naam, the Name of the Lord, is absorbed into the heart.

ਪ੍ਰਭ ਜੀ ਬਸਹਿ ਸਾਧ ਕੀ ਰਸਨਾ ॥ ਨਾਨਕ ਜਨ ਕਾ ਦਾਸਨਿ ਦਸਨਾ ॥੪॥
God abides upon the tongues of His Saints. Nanak is the servant of the slave of His slaves. ||4||

Kirpal Singh
Wellington, New Zealand
kirpal2singh@yahoo.com

There is an unbreakable connection between a Guru and a Sikh on one hand and the Guru and Akalpurakh (Waheguru) on the other hand. According to the Gurbani, the Guru is a necessary force/media for a Sikh to follow to connect with Waheguru.

In defining a Sikh or in order to determine that who is a Sikh like, we can first look for definition of the Sikhi in the Guru Granth Sahib. According to Gurbani, definition of Sikhi can be traced to the Mool Mantar in which Guru Nanak Ji defines his Gur in the very outset in the Jap Ji Sahib.

In the following Tuk, Guru Nanak Ji gives a glimpse of Sikhi in the light of Guru Ji’s Gur (Akalpurakh) :-

ਸਿਖੀ ਸਿਖਿਆ ਗੁਰ ਵੀਚਾਰਿ ॥ ਨਦਰੀ ਕਰਮਿ ਲਘਾਏ ਪਾਰਿ ॥ (Raag Asa M. 1, GGS. 465).
Contemplating the Gur, I have been taught teachings of Sikhi. Granting His Grace, He carries His servants across.

Here Gur Veechar is the Divine Wisdom (budh-bibek) received from the Supreme Gur i. e. Waheguru as a gift of Naam by His Grace.

Guru Nanak Ji further again confirms the supreme support of Naam as a main thrust of his life in the following Tuk:-

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

The entire Bani of the Sikh Gurus (1st-5th and 9th; and including that of the 10th Guru), Bhagat Bani and of Bhatts revolves around the “Mool Mantar” and they all unanimously acknowledge the support of Naam in their respective Banis and the same truth is reflected in their lives.

The 6th, 7th and 8th Gurus did not compose any Bani of their own but exhibited an ardent support as Naami by leading exemplary life in upholding the Truth underlined in the Bani of other Gurus, Bhagats and Bhatts in keeping the with the spirit of Truth proclaimed by Guru Nanak Ji .

ਸਚਹੁ ਓਰੈ ਸਭੁ ਕੋ ਉਪਰਿ ਸਚੁ ਆਚਾਰੁ ॥੫॥ (Sri Raag M. 1, GGS. 62).
Truth is higher than everything; but higher still is truthful living. ||5||

The most common denominator possessed by all the Guru, Bhagats and Bhatts is the presence of a Divine Connection with Akalpurakh (Waheguru), which they made well known through their writings and/ or through their lives full of Divine devotion.

Therefore, a Sikh has to be one who is simply striving to connect with Akalpurkh (Waheguru) with full faith and trust in his/her Guru (Sabd Guru).

Kirpal Singh
Wellington, New Zealand
kirpal2singh@yahoo.com

On the forthcoming Birth Anniversary of Guru Gobind Singh Ji, I would like to share the source of his strength who having lost his father, sons, family members and numerous Sikhs still remained in ‘Chardi Kala’ (Optimistic).

His spiritual and physical strength was on account of his total surrender with devotion to Waheguru. as given in the following verse of his in Dasam Granth:-

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

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

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

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

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

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

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

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

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

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

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

–

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

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

-ਕਹਾ ਭਯੋ ਦੋਊ ਲੋਚਨ ਮੂੰਦ ਕੈ ਬੈਠਿ ਰਹਿਓ ਬਕ ਧ੍ਯਾਨ ਲਗਾਇਓ ॥ (Akaal Ustat, Dasam Granth , 29/1).
Kahaa Bhayo Doaoo Lochan Mooaanda Kai Baitthi Rahiao Baka Dhaiaan Lagaaeiao ॥
Of what use it is if one sits and meditates like a crane with his eyes closed.

ਨ੍ਹਾਤ ਫਿਰਿਓ ਲੀਏ ਸਾਤ ਸਮੁੰਦ੍ਰਨ ਲੋਕ ਗਇਓ ਪਰਲੋਕ ਗਵਾਇਓ ॥
Nahaata Phiriao Leeee Saata Samuaandarn Loka Gaeiao Parloka Gavaaeiao ॥
If he takes bath at holy places upto the seventh sea, he loses this world and also the next world.

ਬਾਸੁ ਕੀਓ ਬਿਖਿਆਨ ਸੋ ਬੈਠ ਕੇ ਐਸੇ ਹੀ ਐਸ ਸੁ ਬੈਸ ਬਿਤਾਇਓ ॥
Baasu Keeao Bikhiaan So Baittha Ke Aaise Hee Aaisa Su Baisa Bitaaeiao ॥
He spends his life in such performing evil actions and wastes his life in such pursuits.

ਸਾਚੁ ਕਹੌ ਸੁਨ ਲੇਹੁ ਸਭੈ ਜਿਨ ਪ੍ਰੇਮ ਕੀਓ ਤਿਨ ਹੀ ਪ੍ਰਭੁ ਪਾਇਓ ॥੯॥੨੯॥
Saachu Kahou Suna Lehu Sabhai Jin Parema Keeao Tin Hee Parbhu Paaeiao ॥9॥29॥
I speak Truth, all should turn their ears towards it: he, who is absorbed in True Love, he would realize the Lord. 9.29.

ਕਾਹੂੰ ਲੈ ਪਾਹਨ ਪੂਜ ਧਰਿਓ ਸਿਰਿ ਕਾਹੂੰ ਲੈ ਲਿੰਗੁ ਗਰੇ ਲਟਕਾਇਓ ॥
Kaahooaan Lai Paahan Pooja Dhariao Siri Kaahooaan Lai Liaangu Gare Lattakaaeiao ॥
Someone worshipped stone and placed it on his head. Someone hung the phallus (lingam) from his neck.

ਕਾਹੂੰ ਲਖਿਓ ਹਰਿ ਅਵਾਚੀ ਦਿਸਾ ਮਹਿ ਕਾਹੂੰ ਪਛਾਹ ਕੋ ਸੀਸ ਨਿਵਾਇਓ ॥
Kaahooaan Lakhiao Hari Avaachee Disaa Mahi Kaahooaan Pachhaaha Ko Seesa Nivaaeiao ॥
Someone visualized God in the South and someone bowed his head towards the West.

ਕੋਊ ਬੁਤਾਨ ਕੌ ਪੂਜਤ ਹੈ ਪਸੁ ਕੋਊ ਮ੍ਰਿਤਾਨ ਕੌ ਪੂਜਨ ਧਾਇਓ ॥
Koaoo Butaan Kou Poojata Hai Pasu Koaoo Mritaan Kou Poojan Dhaaeiao ॥
Some fool worships the idols and someone goes to worship the dead.

ਕੂਰ ਕ੍ਰਿਆ ਉਰਝਿਓ ਸਭ ਹੀ ਜਗੁ ਸ੍ਰੀ ਭਗਵਾਨ ਕੌ ਭੇਦੁ ਨ ਪਾਇਓ ॥੧੦॥੩੦॥
Koora Kriaa Aurjhiao Sabha Hee Jagu Sree Bhagavaan Kou Bhedu Na Paaeiao ॥10॥30॥
The whole world is entangled in false rituals and has not known the secret of Lord-God 10.30.

Excerpts from: “Toon Mera Rakha Sabni Thaein” – Kirpal Singh, Hemkunt Press, New Delhi, November 2020.

Kirpal Singh
Wellington, New Zealand

kirpal2singh@yahoo.com

To say that the entire Gurbani (as of now) follows science is somewhat an overstatement. However, there are scientific examples quoted in the Gurbani, which lead a layman to get an insight in to the Gurmat that on its own appears complex.

1. Washing of dirt from body parts and stained clothes with soap and water is understood and experimented by all of us. Guru Nanak Ji goes on to extend this example to explain that similarly a stained and polluted intellect can be cleansed by Naam.

Washing with soap can be easily explained and a mechanism of chemical cleansing can be forwarded by scientific minds. On the other hand, cleansing of intellect/mind is hard to explain without Gurmat, which is a subject of faith and trust in Guru who is giving a tip based on his own personal experience.

ਭਰੀਐ ਹਥੁ ਪੈਰੁ ਤਨੁ ਦੇਹ ॥ ਪਾਣੀ ਧੋਤੈ ਉਤਰਸੁ ਖੇਹ ॥ (Guru Nanak, Jap Ji, GGS. 4-11).
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.

It is further emphasized that any amount of scientific/mechanical cleansing will not help to get rid of filth or duality of mind.

ਸੋਚ ਕਰੈ ਦਿਨਸੁ ਅਰੁ ਰਾਤਿ ॥ ਮਨ ਕੀ ਮੈਲੁ ਨ ਤਨ ਤੇ ਜਾਤਿ ॥ (Raag Gauhri M. 5, 265-17).
You may practise cleansing day and night, But the filth of your mind shall not leave your body.

2. An easily experiment-able example of mixing two samples of water to get one miscible sample is quoted to explain complex phenomenon of blending of divine-light:-

ਜਿਉ ਜਲ ਮਹਿ ਜਲੁ ਆਇ ਖਟਾਨਾ ॥ ਤਿਉ ਜੋਤੀ ਸੰਗਿ ਜੋਤਿ ਸਮਾਨਾ ॥ (Raag Gauri M. 5, GGS. 278-4).
As water comes to blend with water, His light blends into the Light.

3. Gurmat supports the mind and is compared with pillars that support a building. And also like a boat that helps stones to cross over a stretch of water.

ਜਿਉ ਮੰਦਰ ਕਉ ਥਾਮੈ ਥੰਮਨੁ ॥ ਤਿਉ ਗੁਰ ਕਾ ਸਬਦੁ ਮਨਹਿ ਅਸਥੰਮਨੁ ॥ (Raag Gauri M. 5, GGS. 282-16).
As a palace is supported by its pillar. So does the Guru’s Word support the mind.

ਜਿਉ ਪਾਖਾਣੁ ਨਾਵ ਚੜਿ ਤਰੈ ॥ ਪ੍ਰਾਣੀ ਗੁਰ ਚਰਣ ਲਗਤੁ ਨਿਸਤਰੈ ॥ (Raag Gauri M. 5, GGS. 282-17).
As a stone placed in a boat can cross over the river, So is the mortal saved, grasping hold of the Guru’s Feet.

4. Gurmat brings light of bliss just like a lamp dispels darkness.

ਜਿਉ ਅੰਧਕਾਰ ਦੀਪਕ ਪਰਗਾਸੁ ॥ ਗੁਰ ਦਰਸਨੁ ਦੇਖਿ ਮਨਿ ਹੋਇ ਬਿਗਾਸੁ ॥ (Raag Gauri M. 5, GGS. 282).
As the darkness is illuminated by the lamp,
So does the mind blossom forth, beholding the Blessed Vision of the Guru’s Darshan.

5. The Guru’s advice (Gurmat) is not limited to scriptures (including Guru Granth Sahib) rather it is based on Guru’s personal experience with his own Guru’s advice (Gurmat) and its implementation in his life (ref to 6th,7th and 8th Sikh Gurus).

ਸਾਧ ਕੀ ਮਹਿਮਾ ਬੇਦ ਨ ਜਾਨਹਿ ॥ ਜੇਤਾ ਸੁਨਹਿ ਤੇਤਾ ਬਖਿਆਨਹਿ ॥ (Gauri M. 5, GGS. 272-7).
The glory of the Holy people is not known to the Vedas. They can describe only what they have heard.

6. In Gurmat, Naam, Man and Niranjan are the three abstract entities and their collective involvement points towards our final destination in life. There is no scientific explanation to support this except the experience based on Gurmat.

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||

7. Again contrary to any scientific proof, Naam is treasured in human body but its presence can be explained or explored only by applying Gurmat.

ਨਉ ਨਿਧਿ ਅੰਮ੍ਰਿਤੁ ਪ੍ਰਭ ਕਾ ਨਾਮੁ ॥ ਦੇਹੀ ਮਹਿ ਇਸ ਕਾ ਬਿਸ੍ਰਾਮੁ ॥ (Raag Gauri M. 5, GGS. 293-16).
The nine treasures are in the Ambrosial Name of God. Within the human body is its place of rest.

8. How far one has comprehended Gurmat is also revealed through ‘Gurmat-symptoms’, like:

ਪ੍ਰਭ ਜੀ ਬਸਹਿ ਸਾਧ ਕੀ ਰਸਨਾ ॥ ਨਾਨਕ ਜਨ ਕਾ ਦਾਸਨਿ ਦਸਨਾ ॥੪॥ (Raag Gauri M. 5, GGS. 263-4).
Waheguru/God abides upon the tongues of His Saints. Nanak is the servant of the slave of His slaves. ||4||

A person engrossed in Gurmat lives in presence of Waheguru and enjoys ‘Humility’, the highest virtue that comes with experimentation with Gurmat.

Reading, reciting and contemplation on Gurbani is gathering information about Gurmat. These stages are not the same as experimenting with Gurmat. Experimentation in Gurmat starts when you start accepting Gurmat directions as ‘two plus two equals four’ without questioning (in full faith and trust).

Nadr/Grace belong to a realm full of experimentation on Gurmat while passing through various Khands as explained in Jap Ji Sahib and four steps of Lavaan.

Bhatts had had the first hand experience of Gurmat on the strength of which Kahl Ji was able to narrate the following:-

ਨਵ ਨਿਧਿ ਨਾਮੁ ਨਿਧਾਨੁ ਰਿਧਿ ਸਿਧਿ ਤਾ ਕੀ ਦਾਸੀ ॥ (Bhatt Kalh, GGS. 1397-12).
The Naam is the wealth of the nine treasures; prosperity and supernatural spiritual powers are His slaves.

Guru Nanak Ji sums up beautifully:-

ਜਿਨ ਕਉ ਨਦਰਿ ਕਰਮੁ ਤਿਨ ਕਾਰ ॥ ਨਾਨਕ ਨਦਰੀ ਨਦਰਿ ਨਿਹਾਲ ॥੩੮॥(Guru Nanak, Jap Ji , 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||

The state of “ਨਦਰੀ ਨਦਰਿ ਨਿਹਾਲ’ is beyond description and its attributes are many folds i.e. not only help to attract divine vision to be able to receive/compose Bani but also a ‘grant of a higher living’ as experienced by the 6th, 7th, and 8th Sikh Gurus

Science does help in gearing up towards Gurmat. But Gurmat is certainly not a pure science but a lot more than that. Real Gurmat understanding comes with practical experimentation on Gurmat directions given in the Gurbani – this exercise amounts to enjoying Nadr/Grace/Blessings.

An essential scientific step does involve in transforming of matt of an individual with Gurbani:-

ਅਹਰਣਿ ਮਤਿ ਵੇਦੁ ਹਥੀਆਰੁ ॥(Guru Nanak, Jap Ji, GSS. 8,-8).
Let understanding be the anvil, and spiritual wisdom the tools.

However to understand the fundamentals of Gurmat contained in the following shiromani message has no obvious scientific bearing as such:-

ਨਾਨਕ ਕੈ ਘਰਿ ਕੇਵਲ ਨਾਮੁ ॥੪॥੪॥ (Raag Bhaira-o M. 5, GGS. 1136-16).
Nanak’s home is filled with the Naam, the Name of the Lord. ||4||4||

Kirpal Singh
Wellington, New Zealand
kirpal2singh@yahoo.com

Sikhi is a ‘Marag’ (Path) to be travelled with Sants (Gurus, Bhaghats, Mahapurakhs and Gurmukhs/Gursikhs) – with the help of Bani in the Guru Granth Sahib, which provides the Gurmat necessary to acquire NAAM. No rituals help in this ‘Marag’. Only rare and Vadbhagi have the awareness of this ‘Marag’.

ਸੰਤ ਕਾ ਮਾਰਗੁ ਧਰਮ ਕੀ ਪਉੜੀ ਕੋ ਵਡਭਾਗੀ ਪਾਏ ॥ ਕੋਟਿ ਜਨਮ ਕੇ ਕਿਲਬਿਖ ਨਾਸੇ ਹਰਿ ਚਰਣੀ ਚਿਤੁ ਲਾਏ ॥੨॥ (Raag Sorath Guru Arjan Dev, GGS. 622-1).
The way of the Saints is the ladder of righteous living, found only by great good fortune. The sins of millions of incarnations are washed away, by focusing your consciousness on the Lord’s feet. ||2||

ਉਸਤਤਿ ਕਰਹੁ ਸਦਾ ਪ੍ਰਭ ਅਪਨੇ ਜਿਨਿ ਪੂਰੀ ਕਲ ਰਾਖੀ ॥ ਜੀਅ ਜੰਤ ਸਭਿ ਭਏ ਪਵਿਤ੍ਰਾ ਸਤਿਗੁਰ ਕੀ ਸਚੁ ਸਾਖੀ ॥੩॥
So sing the Praises of your God forever; His almighty power is perfect. All beings and creatures are purified, listening to the True Teachings of the True Guru. ||3||

ਬਿਘਨ ਬਿਨਾਸਨ ਸਭਿ ਦੁਖ ਨਾਸਨ ਸਤਿਗੁਰਿ ਨਾਮੁ ਦ੍ਰਿੜਾਇਆ ॥ ਖੋਏ ਪਾਪ ਭਏ ਸਭਿ ਪਾਵਨ ਜਨ ਨਾਨਕ ਸੁਖਿ ਘਰਿ ਆਇਆ ॥੪॥੩॥੫੩॥
The True Guru has implanted the Naam, the Name of the Lord, within me; it is the Eliminator of obstructions, the Destroyer of all pains. All of my sins were erased, and I have been purified; servant Nanak has returned to his home of peace. ||4||3||53||

All our Gurus were engrossed in Naam and they all promoted the value and importance of Naam in the entire Guru Granth Sahib. Certain scholars keep asking what is Naam? And whether it is unique in Sikhi. They cannot get answer to such questions without understanding the simple messages in Gurbani, which are easily understandable to a lay person. Some are worried about correct interpretation of Gurbani in English to their liking (unfortunately such people will accept only if the interpretation in only in their words); others are worrying when a Muslim takes a Sikh girl as his bride (when He is ‘toon ghat ghat anthar sarab nirantar ji, Har eko purak samana) and yet others are caught up in ordering of ‘Kachera’ online . All such discussions on GL-Z are out of ignorance arising from from doubts and fears in life. There is a suggested guideline in the Gurbani as experienced by Kabir Ji (pls read the full shabd):-

ਹਮਰਾ ਭਰਮੁ ਗਇਆ ਭਉ ਭਾਗਾ ॥ ਜਬ ਰਾਮ ਨਾਮ ਚਿਤੁ ਲਾਗਾ ॥੧॥ ਰਹਾਉ ॥ (Raag Sorath Bhagat Kabir, GGS, 655-3).
My doubts were removed, and my fear ran away,  When my consciousness became attached to the Lord’s Name. ||1||Pause||
………………………
ਕਥਨੀ ਕਹਿ ਭਰਮੁ ਨ ਜਾਈ ॥ ਸਭ ਕਥਿ ਕਥਿ ਰਹੀ ਲੁਕਾਈ ॥
By preaching sermons, one’s doubt is not dispelled, Everyone is tired of preaching and teaching.

ਜਾ ਕਉ ਗੁਰਮੁਖਿ ਆਪਿ ਬੁਝਾਈ ॥ ਤਾ ਕੇ ਹਿਰਦੈ ਰਹਿਆ ਸਮਾਈ ॥੩॥
The Lord causes the Gurmukh to understand; His heart remains permeated with the Lord. ||3||

Sikhi Marag is concerned with our inner-self only:

“so bauraa jo aap naa pachhaanay—aap pachhanay taa aikay jaanay”.

The source of the realization of truth is within man; he himself is the object of his realization( by Sufi Hazrat Inayat Khan).

‘Parbrahm jin sach kar jata, Nanak so jan sach samata’. What is recommended is total faith and trust in Waheguru in the like of Dhru-Prahlad. ‘Prab ke simran man ki mel jae’ – to achieve a sense of discrimination.

Looking for exclusive uniqueness in Sikhi or in any religion is like showing our personal weakness. All religions are unique with respect to their own times; and the Divinity is a common denominator in all faiths.

To talk of “uniqueness” in any religion amounts to misleading others. There is need to talk about what is common in different religions and faiths.

Sikhs should be happy that the ‘Sikhi Marag’ is tested and lived by our ten Gurus and Mahapurakhs and Gurmukhs/Gursikhs.

‘Gurbani eis jag mein chanan’ and ‘Prab ka simran sab te oocha’. – Gurbani is the light-house and there is nothing more that compares with living a life in Waheguru’s devotion.

Kirpal Singh
Wellington, New Zealand
kirpal2singh@yahoo.com

When I started my research work for a PhD degree in Analytical Chemistry, the first thing my supervisor told me was to collect information on the work already done in the chosen area/topic of my research (in technical terms to carry out a literature survey).

Some years later on moving to the Gurmat Marg, I received a similar advice by Guru Arjan Dev Ji but in this case he himself handed down a comprehensive literature review (as set out in Sukhmani Sahib) to facilitate progressive research in the broad area of spirituality:-

ਬਹੁ ਸਾਸਤ੍ਰ ਬਹੁ ਸਿਮ੍ਰਿਤੀ ਪੇਖੇ ਸਰਬ ਢਢੋਲਿ ॥ ਪੂਜਸਿ ਨਾਹੀ ਹਰਿ ਹਰੇ ਨਾਨਕ ਨਾਮ ਅਮੋਲ ॥੧॥ (Raag Gauri M. 5, GGS. 265-8).
The many Shaastras and the many Simritees – I have seen and searched through them all.| They are not equal to Har, Haray – O Nanak, the Lord’s Invaluable Name. ||1||

The literature survey also clearly identifies an appropriate title of research i.e. Naam:-

ਨਾਨਕ ਕੈ ਘਰਿ ਕੇਵਲ ਨਾਮੁ ॥੪॥੪॥ (Raag Bhairao M. 5, GGS. 1136-16).
Nanak’s home is filled with the Naam, the Name of the Lord. ||4||4||

When we consider Guru Arjan Dev Ji’ Bani as the body of his research thesis, then the conclusion goes with remarkably with the title:

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||

– Guru Ji dedicates his Bani (research work) to Waheguru as:-

ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥
One Universal Creator God. By The Grace Of The True Guru.

– Guru Ji’ sums up his acknowledgement in the following words to Waheguru:-

ਕਹੁ ਨਾਨਕ ਸਭ ਤੇਰੀ ਵਡਿਆਈ ਕੋਈ ਨਾਉ ਨ ਜਾਣੈ ਮੇਰਾ ॥੪॥੧੦॥੪੯॥(Raag Asa M. 5, GGS. 383-12).
Kahu Naanak Sabh Thaeree Vaddiaaee Koee Naao N Jaanai Maeraa ||4||10||49||
Says Nanak, this is all Your greatness; no one even knows my name. ||4||10||49||

Guru Arjan Dev Ji is great Guru (Professor of Gurmat), researcher and Chief Editor of a famous Universal Spiritual Journal – Adi Granth Sahib, which gave birth to the Guru Granth Sahib in 1609.

Kirpal Singh
Wellington, New Zealand
kirpal2singh@yahoo.com

On the occasion of ‘The International Women’s Day (celebrated on 8th March)’, a Sikh perspective is worth considering:

Guru Nanak the founder of Sikhism raised the status of women in the society (Asa di Vaar) and Guru Angad Ji condemned the practice of’ ‘Sati’ in the community to encourage remarriage of widows and his wife (Mata Kheevi) participated actively in Langar along with men folks.

After that a little is heard about any steps taken to strengthen the advice of first two Gurus. Women did not figure out in the choice of ‘Panj Piare, whether or not they accepted Guru Gobind Singh’s challenge, is a matter of debate? The prescription of 5 Ks were more keeping in mind to induce distinctiveness and fighting spirit among the male members of the Community at that time rather than focusing on women (most men fought battles except Mai Bhago who was drawn in exceptional circumstances).

A traditional Sikh can be easily recognized by his turban but a Sikh and Non-Sikh women have no distinctive features as such (except in case of some women who support a mini-turban or a dastar on their heads).

The Sikhism enjoys the honor of having a Child-Guru in Guru Har Krishan but no Sikh-Women as a Guru. Emergence of a Sikh-Woman to Gurudom and/or at least one among the “Panj Piare’ would have established the status of Sikh-woman as equal to a Sikh-man for ever.

Anyway we can go on with our wish list to seek and achieve equality among men and women folks. The fact remains that although we have no control on those historic developments in the past yet there are areas, which the Community can address now, such as: the preference for a boy over girl in pregnancy, not allowing women to perform Keertan in Harmander Sahib, absence of women-granthis and Jathedars of Thakhts, unequal sharing of wealth in between sons and daughters and preferential treatment for boys in Sikh families etc.

How come the Sikhs go for ‘Anand Karaj’ in the presence of Guru Granth Sahib and accept a boy leading a girl and the girl holding a ‘Palla’ (the so called magic piece of cloth to unite a bride to bridegroom in “phere”). Is this not a discrimination? If both are equal, the best would be that both sit in front of Guru Granth Sahib to listen to Lavaan and without holding any ‘Palla’. The current practice is acceptance and encouragement of inequality among Sikh youths.These practices certainly suggest that the message of Guru Granth Sahib has not gone deep in the Sikh psyche.

We shall be truly observing International Women’s Day only if we show determination to go by the advice of Gurus and Guru Granth Sahib and protest against the practices which breed inequality.

Kirpal Singh
Wellington, New Zealand
kirpal2singh@yahoo.com

Guru Nanak Sahib beautifully draws a contrast of awareness of Divine Sohji of Naam/Gur/Waheguru – ‘ਨਾਮ ਵਿਹੂਣੇ ਕਿਆ ਗਣੀ ਜਿਸੁ ਹਰਿ ਗੁਰ ਦਰਸੁ ਨ ਹੋਇ’ – among a Gurmukh, Manmukh and Sakat in the following Sbds:-

ਮਨਮੁਖੁ ਜਾਣੈ ਆਪਣੇ ਧੀਆ ਪੂਤ ਸੰਜੋਗੁ ॥ ਨਾਰੀ ਦੇਖਿ ਵਿਗਾਸੀਅਹਿ ਨਾਲੇ ਹਰਖੁ ਸੁ ਸੋਗੁ ॥ (Sri Raag M. 1, GGS. 63-1).
The self-willed manmukh looks upon his daughters, sons and relatives as his own.
Gazing upon his wife, he is pleased. But along with happiness, they bring gr

ਗੁਰਮੁਖਿ ਸਬਦਿ ਰੰਗਾਵਲੇ ਅਹਿਨਿਸਿ ਹਰਿ ਰਸੁ ਭੋਗੁ ॥੩॥ ਚਿਤੁ ਚਲੈ ਵਿਤੁ ਜਾਵਣੋ ਸਾਕਤ ਡੋਲਿ ਡੋਲਾਇ ॥
The Gurmukhs are attuned to the Word of the Shabad. Day and night, they enjoy the Sublime Essence of the Lord. ||3|| The consciousness of the wicked, faithless cynics wanders around in search of transitory wealth, unstable and distracted.

ਬਾਹਰਿ ਢੂੰਢਿ ਵਿਗੁਚੀਐ ਘਰ ਮਹਿ ਵਸਤੁ ਸੁਥਾਇ ॥ ਮਨਮੁਖਿ ਹਉਮੈ ਕਰਿ ਮੁਸੀ ਗੁਰਮੁਖਿ ਪਲੈ ਪਾਇ ॥੪॥
Searching outside of themselves, they are ruined; the object of their search is in that sacred place within the home of the heart. The self-willed manmukhs, in their ego, miss it; the Gurmukhs receive it in their laps. ||4||

ਸਾਕਤ ਨਿਰਗੁਣਿਆਰਿਆ ਆਪਣਾ ਮੂਲੁ ਪਛਾਣੁ ॥ ਰਕਤੁ ਬਿੰਦੁ ਕਾ ਇਹੁ ਤਨੋ ਅਗਨੀ ਪਾਸਿ ਪਿਰਾਣੁ ॥
You worthless, faithless cynic-recognize your own origin! This body is made of blood and semen. It shall be consigned to the fire in the end.

ਪਵਣੈ ਕੈ ਵਸਿ ਦੇਹੁਰੀ ਮਸਤਕਿ ਸਚੁ ਨੀਸਾਣੁ ॥੫॥ ਬਹੁਤਾ ਜੀਵਣੁ ਮੰਗੀਐ ਮੁਆ ਨ ਲੋੜੈ ਕੋਇ ॥
The body is under the power of the breath, according to the True Sign inscribed upon your forehead. ||5|| Everyone begs for a long life-no one wishes to die.

ਸੁਖ ਜੀਵਣੁ ਤਿਸੁ ਆਖੀਐ ਜਿਸੁ ਗੁਰਮੁਖਿ ਵਸਿਆ ਸੋਇ ॥ ਨਾਮ ਵਿਹੂਣੇ ਕਿਆ ਗਣੀ ਜਿਸੁ ਹਰਿ ਗੁਰ ਦਰਸੁ ਨ ਹੋਇ ॥੬॥
A life of peace and comfort comes to that Gurmukh, within whom God dwells.
Without the Naam, what good those who do not have the Blessed Vision, the Darshan of the Lord and Guru? ||6||

– ਗੁਰਮੁਖਿ ਕੂੜੁ ਨ ਭਾਵਈ ਸਚਿ ਰਤੇ ਸਚ ਭਾਇ II ਸਾਕਤ ਸਚੁ ਨ ਭਾਵਈ ਕੂੜੈ ਕੂੜੀ ਪਾਂਇ ॥ (Sri Raag M. 1, GGS. 22-6).
The Gurmukhs do not like falsehood. They are imbued with Truth; they love only Truth.
The shaaktas, the faithless cynics, do not like the Truth; false are the foundations of the false.

Guru Nanak Sahib further draws a comparison of a Manmukh as a restless creature and a Gurmukh who enjoys Divine Anand:-

– ਮਨਮੁਖਿ ਸੁਖੁ ਨ ਪਾਈਐ ਗੁਰਮੁਖਿ ਸੁਖੁ ਸੁਭਾਨੁ ॥੩॥ ਐਥੈ ਧੰਧੁ ਪਿਟਾਈਐ ਸਚੁ ਲਿਖਤੁ ਪਰਵਾਨੁ ॥ (Sri Raag M. 1, GGS. 21-11).
The self-willed manmukhs find no peace, while the Gurmukhs are wondrously joyful. ||3|| In this world, people are engrossed in false pursuits, but in the world hereafter, only the account of your true actions is accepted.

Guru Amar Das Ji labels a Mamukh as one who is ignorant of Naam and Sabd Guru and remains in Duality; and a Gurmukh is engrossed in Naam and is without houmai (ego/duality):-

– ਮਨਮੁਖ ਨਾਮੁ ਨ ਜਾਣਨੀ ਵਿਣੁ ਨਾਵੈ ਪਤਿ ਜਾਇ ॥ ਸਬਦੈ ਸਾਦੁ ਨ ਆਇਓ ਲਾਗੇ ਦੂਜੈ ਭਾਇ ॥ (Sri Raag M. 3, GGS. 28-8).
The self-willed manmukhs do not know the Naam. Without the Name, they lose their honor.They do not savor the Taste of the Sabd; they are attached to the love of duality.

ਵਿਸਟਾ ਕੇ ਕੀੜੇ ਪਵਹਿ ਵਿਚਿ ਵਿਸਟਾ ਸੇ ਵਿਸਟਾ ਮਾਹਿ ਸਮਾਇ ॥੨॥ ਤਿਨ ਕਾ ਜਨਮੁ ਸਫਲੁ ਹੈ ਜੋ ਚਲਹਿ ਸਤਗੁਰ ਭਾਇ ॥
They are worms in the filth of manure. They fall into manure, and into manure they are absorbed. ||2|| Fruitful are the lives of those who walk in harmony with the Will of the True Guru.

ਕੁਲੁ ਉਧਾਰਹਿ ਆਪਣਾ ਧੰਨੁ ਜਣੇਦੀ ਮਾਇ ॥ ਹਰਿ ਹਰਿ ਨਾਮੁ ਧਿਆਈਐ ਜਿਸ ਨਉ ਕਿਰਪਾ ਕਰੇ ਰਜਾਇ ॥੩॥
Their families are saved; blessed are the mothers who gave birth to them. By His Will He grants His Grace; those who are so blessed, meditate on the Name of the Lord, Har, Har. ||3||

ਜਿਨੀ ਗੁਰਮੁਖਿ ਨਾਮੁ ਧਿਆਇਆ ਵਿਚਹੁ ਆਪੁ ਗਵਾਇ ॥ ਓਇ ਅੰਦਰਹੁ ਬਾਹਰਹੁ ਨਿਰਮਲੇ ਸਚੇ ਸਚਿ ਸਮਾਇ ॥
The Gurmukhs meditate on the Naam; they eradicate selfishness and conceit from within. They are pure, inwardly and outwardly; they merge into the Truest of the True.

ਨਾਨਕ ਆਏ ਸੇ ਪਰਵਾਣੁ ਹਹਿ ਜਿਨ ਗੁਰਮਤੀ ਹਰਿ ਧਿਆਇ ॥੪॥੫॥੩੮॥
O Nanak, blessed is the coming of those who follow the Guru’s Teachings and meditate on the Lord. ||4||5||38||

Guru Ram Das Ji describes a Sakt and Manmukh as losers, who are engrossed in Maya and think that Waheguru is a far away entity on account of his/her Ego; whereas a Gurumukh treasures and lives in the presence of Waheguru:-

– ਸਾਕਤ ਹਰਿ ਰਸ ਸਾਦੁ ਨ ਜਾਣਿਆ ਤਿਨ ਅੰਤਰਿ ਹਉਮੈ ਕੰਡਾ ਹੇ ॥ Raag Gauri M. 4, GGS. 13-11).
The wicked shaaktas, the faithless cynics, do not know the Taste of the Lord’s Sublime Essence. The thorn of egotism is embedded deep within them.

– ਸਾਕਤ ਨਰ ਲੋਭੀ ਜਾਣਹਿ ਦੂਰਿ ॥੩॥ Raag Basant M. 4, GGS. 1177-16).
The greedy, faithless cynic thinks that God is far away. ||3||

– ਗੁਰਮੁਖਿ ਲਾਧਾ ਮਨਮੁਖਿ ਗਵਾਇਆ ॥ (Raag Asa M. 4, GGS.365-13).
The Gurmukhs obtain it, and the self-willed manmukhs lose it.

– ਗੁਰਸਿਖਾ ਮਨਿ ਵਾਧਾਈਆ ਜਿਨ ਮੇਰਾ ਸਤਿਗੁਰੂ ਡਿਠਾ ਰਾਮ ਰਾਜੇ ॥ (Raag Asa M. 4, GGS. 451-3).
The minds of the Gursikhs rejoice, because they have seen my True Guru, O Lord King.

Guru Arjan Dev Ji denounces the negative attributes of a Sakt. and recommends to keep away from the company of a Sakt:-

ਬਿਨੁ ਸਿਮਰਨ ਭਏ ਕੂਕਰ ਕਾਮ ॥ ਸਾਕਤ ਬੇਸੁਆ ਪੂਤ ਨਿਨਾਮ ॥੩॥ (Raag Gauri M.5, GGS. 239-4).
Without meditating in remembrance on the Lord, one acts like a dog. The faithless cynic is nameless, like the prostitute’s son. ||3||

ਬਿਨੁ ਸਿਮਰਨ ਜੈਸੇ ਸੀਙ ਛਤਾਰਾ ॥ ਬੋਲਹਿ ਕੂਰੁ ਸਾਕਤ ਮੁਖੁ ਕਾਰਾ ॥੪॥
Without meditating in remembrance on the Lord, one is like a horned ram. The faithless cynic barks out his lies, and his face is blackened. ||4||

ਬਿਨੁ ਸਿਮਰਨ ਗਰਧਭ ਕੀ ਨਿਆਈ ॥ ਸਾਕਤ ਥਾਨ ਭਰਿਸਟ ਫਿਰਾਹੀ ॥੫॥
Without meditating in remembrance on the Lord, one is like a donkey. The faithless cynic wanders around in polluted places. ||5||

ਬਿਨੁ ਸਿਮਰਨ ਕੂਕਰ ਹਰਕਾਇਆ ॥ ਸਾਕਤ ਲੋਭੀ ਬੰਧੁ ਨ ਪਾਇਆ ॥੬॥
Without meditating in remembrance on the Lord, one is like a mad dog. The greedy, faithless cynic falls into entanglements. ||6||

ਬਿਨੁ ਸਿਮਰਨ ਹੈ ਆਤਮ ਘਾਤੀ ॥ ਸਾਕਤ ਨੀਚ ਤਿਸੁ ਕੁਲੁ ਨਹੀ ਜਾਤੀ ॥੭॥
Without meditating in remembrance on the Lord, he murders his own soul The faithless cynic is wretched, without family or social standing. ||7||

– ਸਾਕਤ ਸੰਗੁ ਨ ਕੀਜਈ ਪਿਆਰੇ ਜੇ ਕਾ ਪਾਰਿ ਵਸਾਇ ॥ ਜਿਸੁ ਮਿਲਿਐ ਹਰਿ ਵਿਸਰੈ ਪਿਆਰੇ ਸਦ਼ ਮੁਹਿ ਕਾਲੈ ਉਠਿ ਜਾਇ ॥ (Raag Sorath M. 5, GGS. 641-6).
As far as possible, do not associate with the faithless cynics, O Beloved. Meeting with them, the Lord is forgotten, O Beloved, and you rise and depart with a blackened face.

ਮਨਮੁਖਿ ਢੋਈ ਨਹ ਮਿਲੈ ਪਿਆਰੇ ਦਰਗਹ ਮਿਲੈ ਸਜਾਇ ॥ ਜੋ ਗੁਰ ਮੇਲਿ ਸਵਾਰਿਆ ਪਿਆਰੇ ਤਿਨਾ ਪੂਰੀ ਪਾਇ ॥੫॥
The self-willed manmukh finds no rest or shelter, O Beloved; in the Court of the Lord, they are punished. Those who meet with the Guru, and reform themselves, O Beloved, their affairs are resolved. ||5||
.
Kabir Ji also strongly detests the company of a Sakt:-

– ਕਬੀਰ ਸੰਗਤਿ ਕਰੀਐ ਸਾਧ ਕੀ ਅੰਤਿ ਕਰੈ ਨਿਰਬਾਹੁ ॥ (Salok Bhagat Kabir. GGS. 1369-8).
Kabeer, associate with the Holy people, who will take you to Nirvaanaa in the end.

ਸਾਕਤ ਸੰਗੁ ਨ ਕੀਜੀਐ ਜਾ ਤੇ ਹੋਇ ਬਿਨਾਹੁ ॥੯੩॥
Do not associate with the faithless cynics; they would bring you to ruin. ||93||

Kirpal Singh
Wellington, New Zealand
kirpal2singh@yahoo.com

‘Amrit’ has a considerable importance in the Sikhi. The common usages are: Amrit Bani (including Amrit Keertan), Amrit-vela, and the Amrit-initiation ceremony. The latter two are linked to Amrit primarily because of the Gur-Bani component attached to these.

In addition the term ‘Amrit’ has been used extensively in the Gurbani as an adjective to bring divinity into various aspects in our daily-life. Hereunder are given some Gurbani Tuks to elaborate further the significance of ‘Amrit’:-

According to Gurbani Waheguru (Naam) stands for Amrit – Ambrosial Nectar.

ਅੰਮ੍ਰਿਤੁ ਨਾਮੁ ਨਿਧਾਨੁ ਹੈ ਮਿਲਿ ਪੀਵਹੁ ਭਾਈ ॥ (Raag Gauri M. 5, GGS. 318).
The treasure of the Naam, the Name of the Lord, is Ambrosial Nectar; meet together and drink it in, O Siblings of Destiny.

ਅੰਮ੍ਰਿਤ ਨਾਮੁ ਨਿਰਮੋਲਕੁ ਹੀਰਾ ਗੁਰਿ ਦੀਨੋ ਮੰਤਾਨੀ ॥ (Raag Dhanaasree M. 5, GGS. 671).
The Ambrosial Naam, the Name of the Lord, is a priceless jewel. The Guru has given me this advice.

ਅੰਮ੍ਰਿਤ ਨਾਮੁ ਨਿਰਮੋਲਕੁ ਹਰਿ ਜਸੁ ਤਿਨਿ ਪਾਇਓ ਜਿਸੁ ਕਿਰਪੈਨ ॥ Raag Dhanaasree M. 5, GGS. 674).
The Ambrosial Naam, the Name of the Lord, and the Praises of the Lord are priceless; he alone obtains them, whom the Lord blesses with His Mercy.

How and where to find Amrit? The Amrit is obtained from the Guru with the grace of Waheguru in Gur-Sabd.

ਸੁਰਿ ਨਰ ਮੁਨਿ ਜਨ ਅੰਮ੍ਰਿਤੁ ਖੋਜਦੇ ਸੁ ਅੰਮ੍ਰਿਤੁ ਗੁਰ ਤੇ ਪਾਇਆ ॥(Raag Raamkalee M. 3, GGS. 918).
The angelic beings and the silent sages search for the Ambrosial Nectar; this Amrit is obtained from the Guru.

ਪਾਇਆ ਅੰਮ੍ਰਿਤੁ ਗੁਰਿ ਕ੍ਰਿਪਾ ਕੀਨੀ ਸਚਾ ਮਨਿ ਵਸਾਇਆ ॥
This Amrit is obtained, when the Guru grants His Grace; He enshrines the True Lord within the mind.

ਜੀਅ ਜੰਤ ਸਭਿ ਤੁਧੁ ਉਪਾਏ ਇਕਿ ਵੇਖਿ ਪਰਸਣਿ ਆਇਆ ॥
All living beings and creatures were created by You; only some come to see the Guru, and seek His blessing.

ਲਬੁ ਲੋਭੁ ਅਹੰਕਾਰੁ ਚੂਕਾ ਸਤਿਗੁਰੂ ਭਲਾ ਭਾਇਆ ॥
Their greed, avarice and egotism are dispelled, and the True Guru seems sweet.

ਕਹੈ ਨਾਨਕੁ ਜਿਸ ਨੋ ਆਪਿ ਤੁਠਾ ਤਿਨਿ ਅੰਮ੍ਰਿਤੁ ਗੁਰ ਤੇ ਪਾਇਆ ॥੧੩॥
Says Nanak, those with whom the Lord is pleased, obtain the Amrit, through the Guru. ||13||

ਗੁਰ ਅੰਮ੍ਰਿਤ ਭਿੰਨੀ ਦੇਹੁਰੀ ਅੰਮ੍ਰਿਤੁ ਬੁਰਕੇ ਰਾਮ ਰਾਜੇ ॥ (Raag Aasaa M. 4, GGS. 449).
The Guru’s body is drenched with Ambrosial Nectar; He sprinkles it upon me, O Lord King.

ਜਿਨਾ ਗੁਰਬਾਣੀ ਮਨਿ ਭਾਈਆ ਅੰਮ੍ਰਿਤਿ ਛਕਿ ਛਕੇ ॥
Those whose minds are pleased with the Word of the Guru’s Bani, drink in the Ambrosial Nectar again and again.

ਹਰਿ ਅੰਮ੍ਰਿਤ ਭਗਤਿ ਭੰਡਾਰ ਹੈ ਗੁਰ ਸਤਿਗੁਰ ਪਾਸੇ ਰਾਮ ਰਾਜੇ ॥(Raag Aasaa M. 4, GGS. 449).
The treasure of Ambrosial Nectar the Lord’s devotional service is found through the Guru, the True Guru, O Lord King.

ਗੁਰੁ ਸਤਿਗੁਰੁ ਸਚਾ ਸਾਹੁ ਹੈ ਸਿਖ ਦੇਇ ਹਰਿ ਰਾਸੇ ॥
The Guru, the True Guru, is the True Banker, who gives to His Sikh the capital of the Lord.

ਥਾਲ ਵਿਚਿ ਤਿੰਨਿ ਵਸਤੂ ਪਈਓ ਸਤੁ ਸੰਤੋਖੁ ਵੀਚਾਰੋ ॥ (Mundaavanee M. 5, GGS. 1429).
Upon this Plate, three things have been placed: Truth, Contentment and Contemplation.

ਅੰਮ੍ਰਿਤ ਨਾਮੁ ਠਾਕੁਰ ਕਾ ਪਇਓ ਜਿਸ ਕਾ ਸਭਸੁ ਅਧਾਰੋ ॥
The Ambrosial Nectar of the Naam, the Name of our Lord and Master, has been placed upon it as well; it is the Support of all.

ਜੇ ਕੋ ਖਾਵੈ ਜੇ ਕੋ ਭੁੰਚੈ ਤਿਸ ਕਾ ਹੋਇ ਉਧਾਰੋ ॥
One who eats it and enjoys it shall be saved.

ਏਹ ਵਸਤੁ ਤਜੀ ਨਹ ਜਾਈ ਨਿਤ ਨਿਤ ਰਖੁ ਉਰਿ ਧਾਰੋ ॥
This thing can never be forsaken; keep this always and forever in your mind.

1. Amrit Vela

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

2. Amrit Prab-naam

ਸੁਖਮਨੀ ਸੁਖ ਅੰਮ੍ਰਿਤ ਪ੍ਰਭ ਨਾਮੁ ॥ ਭਗਤ ਜਨਾ ਕੈ ਮਨਿ ਬਿਸ੍ਰਾਮ ॥ ਰਹਾਉ ॥Raag Gauri M. 5, GGS. 262).
Sukhmani: Peace of Mind, the Nectar of the Name of God. The minds of the devotees abide in a joyful peace. ||Pause||

ਨਉ ਨਿਧਿ ਅੰਮ੍ਰਿਤੁ ਪ੍ਰਭ ਕਾ ਨਾਮੁ ॥ ਦੇਹੀ ਮਹਿ ਇਸ ਕਾ ਬਿਸ੍ਰਾਮੁ ॥ (Raag Gauri M. 5, GGS. 293).
The nine treasures are in the Ambrosial Name of God. Within the human body is its place of rest.

3. Amrit Bani

ਬਾਣੀ ਗੁਰੂ ਗੁਰੂ ਹੈ ਬਾਣੀ ਵਿਚਿ ਬਾਣੀ ਅੰਮ੍ਰਿਤੁ ਸਾਰੇ ॥ (Raag Nat, M. 4, GGS. 982).
The Word, the Bani is Guru, and Guru is the Bani. Within the Bani, the Ambrosial Nectar is contained.

ਗੁਰ ਕਿਰਪਾ ਤੇ ਸੇ ਜਨ ਜਾਗੇ ਜਿਨਾ ਹਰਿ ਮਨਿ ਵਸਿਆ ਬੋਲਹਿ ਅੰਮ੍ਰਿਤ ਬਾਣੀ ॥ (Raag Raamkalee M. 3, 920).
Those humble beings remain awake and aware, within whose minds, by Guru’s Grace, the Lord abides; they chant the Ambrosial Word of the Guru’s Bani.

ਕਹੈ ਨਾਨਕੁ ਸੋ ਤਤੁ ਪਾਏ ਜਿਸ ਨੋ ਅਨਦਿਨੁ ਹਰਿ ਲਿਵ ਲਾਗੈ ਜਾਗਤ ਰੈਣਿ ਵਿਹਾਣੀ ॥੨੭॥
Says Nanak, they alone obtain the essence of reality, who night and day remain lovingly absorbed in the Lord; they pass the night of their life awake and aware. ||27||

4. Amrit listening and singing

ਕਹੈ ਨਾਨਕੁ ਅੰਮ੍ਰਿਤ ਨਾਮੁ ਸੁਣਹੁ ਪਵਿਤ੍ਰ ਹੋਵਹੁ ਸਾਚੈ ਸੁਨਣੈ ਨੋ ਪਠਾਏ ॥੩੭॥ (Raag Raamkalee M. 3, GGS. 922.).
Says Nanak, listen to the Ambrosial Naam and become holy; you were created only to hear the Truth. ||37||

ਸਾਧਸੰਗਿ ਅੰਮ੍ਰਿਤ ਗੁਨ ਗਾਇਨ ॥(Raag Gauri M. 5, GGS. 271).
In the Company of the Holy, one sings the Ambrosial Glories.

5. Amrit Ras

ਹਰਿ ਗੁਨ ਗਾਇ ਅੰਮ੍ਰਿਤ ਰਸੁ ਚਾਖੈ ॥ (Raag Gauhree M. 5, GGS. 283).
Singing the Glorious Praises of the Lord, we taste the ambrosial essence.

6. Amrit Drishti

ਬ੍ਰਹਮ ਗਿਆਨੀ ਕੀ ਦ੍ਰਿਸਟਿ ਅੰਮ੍ਰਿਤੁ ਬਰਸੀ ॥ (Raag Gauri M. 5, GGS. 273).
Nectar rains down from the glance of the God-conscious being.

ਮਤਿ ਪੂਰੀ ਅੰਮ੍ਰਿਤੁ ਜਾ ਕੀ ਦ੍ਰਿਸਟਿ ॥ ਦਰਸਨੁ ਪੇਖਤ ਉਧਰਤ ਸ੍ਰਿਸਟਿ ॥ (Raag Gauri M. 5, GSS. 293).
His wisdom is perfect, and His Glance is Ambrosial. Beholding His Vision, the universe is saved.

7. Amrit-drinking

ਪੀਵਹੁ ਅੰਮ੍ਰਿਤੁ ਸਦਾ ਰਹਹੁ ਹਰਿ ਰੰਗਿ ਜਪਿਹੁ ਸਾਰਿਗਪਾਣੀ ॥ ਕਹੈ ਨਾਨਕੁ ਸਦਾ ਗਾਵਹੁ ਏਹ ਸਚੀ ਬਾਣੀ ॥੨੩॥
Drink in this Ambrosial Nectar, and remain in the Lord’s Love forever; meditate on the Lord, the Sustainer of the world. Says Nanak, sing this True Bani forever. ||23||

ਇਹੁ ਹਰਿ ਰਸੁ ਪਾਵੈ ਜਨੁ ਕੋਇ ॥ ਅੰਮ੍ਰਿਤੁ ਪੀਵੈ ਅਮਰੁ ਸੋ ਹੋਇ ॥ (Raag Gauri M. 5, GGS. 287).
Only a few obtain this ambrosial essence of the Lord’s Name. Drinking in this Nectar, one becomes immortal.

ਅੰਮ੍ਰਿਤੁ ਨਾਮੁ ਨਿਧਾਨੁ ਹੈ ਮਿਲਿ ਪੀਵਹੁ ਭਾਈ ॥ (Raag Gauri M. 5, GGS. 318).
The treasure of the Naam, the Name of the Lord, is Ambrosial Nectar; meet together and drink it in, O Siblings of Destiny.

8. State of an Amrit-dhari

ਹਰਿ ਅੰਮ੍ਰਿਤ ਭਿੰਨੇ ਲੋਇਣਾ ਮਨੁ ਪ੍ਰੇਮਿ ਰਤੰਨਾ ਰਾਮ ਰਾਜੇ ॥ (Raag Aasaa M. 4, GGS. 448).
My eyes are wet with the Nectar of the Lord, and my mind is imbued with His Love, O Lord King.

9. Amrit Initiation

Nit-nem of Gurbani, supporting of 5K’s and adherence to Rahit Maryada are its mandatory components.

Gurmat recommends Amrit Naam of Waheguru as the life-line (of a Gur-sikh):

ਅੰਮ੍ਰਿਤ ਨਾਮੁ ਪਰਮੇਸਰੁ ਤੇਰਾ ਜੋ ਸਿਮਰੈ ਸੋ ਜੀਵੈ ॥ Raag Sorath M. 5, GGS. 616).

Your Name, O Transcendent Lord, is Ambrosial Nectar; whoever meditates on it, lives.

Kirpal Singh
Wellington, New Zealand
kirpal2singh@yahoo.com