Gurmat Saachi Saacha Vichaar

According to Guru Arjan Dev Ji, the Guru of the Sikhs is:-

ਅਗਮ ਰੂਪੁ ਗੋਬਿੰਦ ਕਾ ਅਨਿਕ ਨਾਮ ਅਪਾਰ ॥ (Raag Mali Gaura M. 5, GGS. 986-12).
The beauty of the Lord of the Universe is profound and unfathomable; the Names of the Infinite Lord are innumerable.

The numerous names also appear in the Guru Granth Sahib: Ik Onkar, satnam, kadir kareem, raam, raheem, parmatma, bhagwan, prabhu, rab, allah, khudha, god, yahowa, beethal, madhusudan, madho, akalpurakh, waheguru, khasam, pita, mittar, pranpati, sajjan, bandhap, sakha, bharata, rachanhara, sirjanhara, palanhara, prithpalak, gharanhara, bhanjanhara, gosain, gopal, dinanath, nath, deen-dyal,damodar, karta, harta, bharta, padampat, karunaidh, aad-purak, karta-purak, niranjan, nirankar, pooran purak. datta, bidata,, avtoot, sat-purak, akal-purakh, abinasi-purak, parbhram, parmesar, sat-karta, bhram, dhitman, dharadhar, dharridhar, dhanurpan, gharagket,antarzami, jagdish, banwari, banwali, madhaw,mukandh, murari, bhisambar, amiteshvar, sarabeshvar, jagtesvar, achut, anatarjami, damodar, swami, rikikesh, govardan, murli manohar, jagan-nath, jagjiwan datta, bhu-bhajjan, govind, hari, har etc etc (by courtesy of Prof. Kirpal Singh Badungar, Gurmat Parkash, March 2012 page 9).

Guru Nanak Sahib qualifies Waheguru as a fearless, formless and Truthful who is the Creator of the entire Universe. Guru Ji goes on to narrate that His Grace awakens him and enlightens him to draw closer to Waheguru:-

ਨਿਰਭਉ ਨਿਰੰਕਾਰੁ ਸਚੁ ਨਾਮੁ ॥ ਜਾ ਕਾ ਕੀਆ ਸਗਲ ਜਹਾਨੁ ॥ (Raag Asa M.1, GGS. 465-9).
The Lord is fearless and formless; His Name is True.The entire universe is His Creation.

ਸੇਵਕ ਸੇਵਹਿ ਕਰਮਿ ਚੜਾਉ ॥ ਭਿੰਨੀ ਰੈਣਿ ਜਿਨ੍ਹ੍ਹਾ ਮਨਿ ਚਾਉ ॥
Those servants, whose destiny is awakened, serve the Lord. The night of their lives is cool with dew; their minds are filled with love for the Lord.

ਸਿਖੀ ਸਿਖਿਆ ਗੁਰ ਵੀਚਾਰਿ ॥ ਨਦਰੀ ਕਰਮਿ ਲਘਾਏ ਪਾਰਿ ॥
Contemplating the Guru, I have been taught these teachings; Granting His Grace, He carries His servants across.

Guru Nanak Sahib on his own tells who is his Guru though Guru Nanak used ਵਾਹੁ ਵਾਹੁ but not Wah Guru:

ਤਿਸ ਕਉ ਵਾਹੁ ਵਾਹੁ ਜਿ ਵਾਟ ਦਿਖਾਵੈ ॥ ਤਿਸ ਕਉ ਵਾਹੁ ਵਾਹੁ ਜਿ ਸਬਦੁ ਸੁਣਾਵੈ ॥ ( Guru Nanak, GGS. 226)..
Waaho! Waaho! – Hail, hail, to the one who shows us the Way. Waaho! Waaho! – Hail, hail, to the one who teaches the Word of the Sabd.

ਤਿਸ ਕਉ ਵਾਹੁ ਵਾਹੁ ਜਿ ਮੇਲਿ ਮਿਲਾਵੈ ॥੬॥
Waaho! Waaho! – Hail, hail, to the one who unites me in the Lord’s Union. ||6||

Here Guru Nanak is praising that person, who would show the right way, explain the Sabd and help him know the Almighty God.

Then Guru Nanak Sahib is describing his Guru as follows:

ਗੁਰੁ ਪਉੜੀ ਬੇੜੀ ਗੁਰੂ ਗੁਰੁ ਤੁਲਹਾ ਹਰਿ ਨਾਉ ॥ (Guru Nanak Sahib, GGS. 17).
The Guru is the Ladder, the Guru is the Boat, and the Guru is the Raft to take me to the Lord’s Name.

Here Guru Nanak Sahib says that the one who is a ladder, boat and raft is my Guru to guide me to know the God/Almighty.

Guru Nanak’s Guru is a ladder, boat and raft and is known by numerous names as given above and many more when you include the names given by Guru Gobind Singh Ji in Jaap Sahib. If Guru did not believe in these names, he would have not quoted these in his Bani and likewise the other authors of Bani in the Guru Granth Sahib.

How can one say all these names in one go? Not possible. However, looking at all these and many more names one starts wondering that who is such a wonderful entity who serves as a spiritual ladder, boat and raft for Guru Nanak Sahib? – the answer automatically comes ‘What a Wonderous Guru’ – WAHEGURU, which includes all His names and attributes.

The first Guru of the Sikh is UNDOUBTEDLY the One who is and was the GURU of Guru Nanak, and that is WAHEGURU. All other Gurus and Bhagats and Mahpurakhs testify in the same in the entire Gurbani of the Guru Granth Sahib.

However, the Gurbani points out that the following TRUTH:-

ਹਰਿ ਜਨ ਹਰਿ ਅੰਤਰੁ ਨਹੀ ਨਾਨਕ ਸਾਚੀ ਮਾਨੁ ॥੨੯॥ (Salok M. 9, GGS. 1428-1).
There is no difference between the Lord and the humble servant of the Lord; O Nanak, know this as true. ||29|

Guru Nanak Sahib is Har Jan – ik mik /sito-sita with WAHEGURU.

Kirpal Singh
Wellington, New Zealand
kirpal2singh@yahoo.com

The Gurbani proclaims that Waheguru Ji (Naam) is a all powerful TOOL (Kalaa) and is all pervading and can be reached through the Gurbani. One needs to have full faith in the presence Waheguru in all beings (“toon ghat ghat anter sarab nirantar ji, har eko purak samana”); and by gradually putting this truth in practice one is able experience the Waheguru in oneself.

ਜਾਤਿ ਮਹਿ ਜੋਤਿ ਜੋਤਿ ਮਹਿ ਜਾਤਾ ਅਕਲ ਕਲਾ ਭਰਪੂਰਿ ਰਹਿਆ ॥ (Raag Aasaa M. 1, GGS. 469.).
Your Light is in Your creatures, and Your creatures are in Your Light; Your almighty power is pervading everywhere.

The prescribed way is to explore the truth that lies in the teachings of Guru/Gurbani to obtain the blissful state of “Naam”, which acts as a powerful tool to help control the five vices and helps in concentrating consciously in connecting with Waheguru (God realization). However, human-beings get this Kalla solely at the discretion of Waheguru Ji i. e. through His Kirpa/Grace/Nadr (ਧੁਰਿ ਕਰਮਿ ਪਾਇਆ) .

ਤੂੰ ਸਚਾ ਸਾਹਿਬੁ ਸਿਫਤਿ ਸੁਆਲ੍ਹ੍ਹਿਉ ਜਿਨਿ ਕੀਤੀ ਸੋ ਪਾਰਿ ਪਇਆ ॥ (Ramkalee M. 3, GGS. 917).
You are the True Lord and Master; Your Praise is so beautiful. One who sings it, is carried across.

ਵਾਜੇ ਪੰਚ ਸਬਦ ਤਿਤੁ ਘਰਿ ਸਭਾਗੈ ॥ ਘਰਿ ਸਭਾਗੈ ਸਬਦ ਵਾਜੇ ਕਲਾ ਜਿਤੁ ਘਰਿ ਧਾਰੀਆ ॥ (Raag Ramkalee M. 3.
The Panch Shabad, the five primal sounds, vibrate in that blessed house. In that blessed house, the Shabad vibrates; He infuses His almighty power into it.

ਪੰਚ ਦੂਤ ਤੁਧੁ ਵਸਿ ਕੀਤੇ ਕਾਲੁ ਕੰਟਕੁ ਮਾਰਿਆ ॥ ਧੁਰਿ ਕਰਮਿ ਪਾਇਆ ਤੁਧੁ ਜਿਨ ਕਉ ਸਿ ਨਾਮਿ ਹਰਿ ਕੈ ਲਾਗੇ ॥
Through You, we subdue the five demons of desire, and slay Death, the torturer. Those who have such preordained destiny are attached to the Lord’s Name.

ਕਹੈ ਨਾਨਕੁ ਤਹ ਸੁਖੁ ਹੋਆ ਤਿਤੁ ਘਰਿ ਅਨਹਦ ਵਾਜੇ ॥੫॥
Says Nanak, they are at peace, and the unstruck sound current vibrates within their homes. ||5||

Some of the attributes of the “Kalaa” find references in the following Tuks:

1. ਅਤਿ ਸੂਰਾ ਜੇ ਕੋਊ ਕਹਾਵੈ ॥ ਪ੍ਰਭ ਕੀ ਕਲਾ ਬਿਨਾ ਕਹ ਧਾਵੈ ॥ (Raag Gauri M. 5, GGS, 282).
One may call himself a great hero, but without Waheguru’s (God’s) Power, what can anyone do?

2. ਨੀਕੀ ਕੀਰੀ ਮਹਿ ਕਲ ਰਾਖੈ ॥ ਭਸਮ ਕਰੈ ਲਸਕਰ ਕੋਟਿ ਲਾਖੈ ॥ (Raag Gauri M. 5, GGS.285).
He infuses His Power into the tiny ant; it can then reduce the armies of millions to ashes

3. ਰਚਿ ਰਚਨਾ ਅਪਨੀ ਕਲ ਧਾਰੀ ॥ ਅਨਿਕ ਬਾਰ ਨਾਨਕ ਬਲਿਹਾਰੀ ॥੮॥੧੮II (Raag Gauri M. 5, GGS. 288).
Having created the creation, He infuses His own power into it. So many times, Nanak is a sacrifice to Him. ||8||18||

4. ਜਹ ਸਰਬ ਕਲਾ ਆਪਹਿ ਪਰਬੀਨ ॥ ਤਹ ਬੇਦ ਕਤੇਬ ਕਹਾ ਕੋਊ ਚੀਨ ॥ (Raag Gauri M. 5, GGS. 291).
When all power and wisdom was latent within Him, then where were the Vedas and the scriptures, and who was there to read them?

5. ਸਰਬ ਕਲਾ ਕਰਿ ਖੇਲੈ ਖੇਲ ॥ ਮੋਲਿ ਨ ਪਾਈਐ ਗੁਣਹ ਅਮੋਲ ॥ (Raag Gauri M. 5, GGS. 294).
With absolute power, He plays His play. His value cannot be estimated; His virtues are invaluable.

6. ਅਨਿਕ ਕਲਾ ਲਖੀ ਨਹ ਜਾਇ ॥ ਜਿਸੁ ਭਾਵੈ ਤਿਸੁ ਲਏ ਮਿਲਾਇ ॥ (Raag Gauri M. 5, GGS. 294).
His powers are so numerous, they cannot be known. As it pleases Him, He merges us into Himself again.

7. ਕਲੀ ਕਾਲ ਮਹਿ ਇਕ ਕਲ ਰਾਖੀ ॥ ਬਿਨੁ ਗੁਰ ਪੂਰੇ ਕਿਨੈ ਨ ਭਾਖੀ ॥ (Raag Maaro M. 1, GGS. 1024).
In the Iron Age, the Dark Age of Kali Yuga, only one power remains. Without the Perfect Guru, no one has even described it.

8. ਡੰਡਉਤਿ ਬੰਦਨ ਅਨਿਕ ਬਾਰ ਸਰਬ ਕਲਾ ਸਮਰਥ ॥ ਡੋਲਨ ਤੇ ਰਾਖਹੁ ਪ੍ਰਭੂ ਨਾਨਕ ਦੇ ਕਰਿ ਹਥ ॥੧॥ (Raag Gauri M. 5, 256).
I bow down, and fall to the ground in humble adoration, countless times, to the All-powerful Lord, who possesses all powers. Please protect me, and save me from wandering, God. Reach out and give Nanak Your Hand. ||1||

The Guru/Gurbani give assurance that Waheguru is Truth and so is His Kalaa truthful.

ਗੁਰੁ ਪੂਰਾ ਪੂਰੀ ਤਾ ਕੀ ਕਲਾ ॥ ਗੁਰ ਕਾ ਸਬਦੁ ਸਦਾ ਸਦ ਅਟਲਾ ॥ (Raag Parbhaatee M. 5, GGs. 1339).
The Guru is Perfect, and Perfect is His Power. The Word of the Guru’s Shabad is unchanging, forever and ever.

ਗੁਰ ਕੀ ਬਾਣੀ ਜਿਸੁ ਮਨਿ ਵਸੈ ॥ ਦੂਖੁ ਦਰਦੁ ਸਭੁ ਤਾ ਕਾ ਨਸੈ ॥੧॥
All pains and afflictions run away from those, whose minds are filled with the Word of the Guru’s Bani. ||1||

With Waheguru on one’s side everything is possible with His Kalaa.

ਸਰਬ ਕਲਾ ਭਰਪੂਰ ਪ੍ਰਭ ਬਿਰਥਾ ਜਾਨਨਹਾਰ ॥ ਜਾ ਕੈ ਸਿਮਰਨਿ ਉਧਰੀਐ ਨਾਨਕ ਤਿਸੁ ਬਲਿਹਾਰ ॥੧॥ (Raag Gauri M. 5, GGS. 282; Sukhmani Sahib Sloak 15.).
God is totally imbued with all powers; He is the Knower of our troubles. Meditating in remembrance on Him, we are saved; Nanak is a sacrifice to Him. ||1||

The prescribed path to attain “Kalaa” is in Nit-nem of Gurbani/Nam Japna/Simran (“Prab ka simran sab te oocha”), which attract His Kirpa/Grace/Nadr. A daily ARDAS with humility and gratitude facilities the process further.

“Gurbani eis jag mehi chaanan”

Kirpal Singh
Wellington, New Zealand
kirpal2singh@yahoo.com

Kewal, Virle and Vadbhagi are three very conspicuous words (expressions) used throughout the Guru Granth Sahib and their usage invariably describes an intense association with Guru/Gurbani/Nam Japna/Saadh Sanga /Naam (Har-Ras).

KEWAL (ਕੇਵਲ)  – (Exclusive/Exclusively alone)

ਅਵਰਿ ਕਾਜ ਤੇਰੈ ਕਿਤੈ ਨ ਕਾਮ ॥ ਮਿਲੁ ਸਾਧਸੰਗਤਿ ਭਜੁ ਕੇਵਲ ਨਾਮ ॥੧॥ (Raag Aasaa M. 5, GGS. 12.).
Nothing else will work. Join the Saadh Sangat, the Company of the Holy; vibrate and meditate on the Jewel of the Naam. ||1||

ਸਗਲ ਮਤਾਂਤ ਕੇਵਲ ਹਰਿ ਨਾਮ ॥ ਗੋਬਿੰਦ ਭਗਤ ਕੈ ਮਨਿ ਬਿਸ੍ਰਾਮ ॥ (Raag Gauhree M. 5, GGS. 296).
The essence of all religion is the Lord’s Name alone. It abides in the minds of the devotees of God.

ਜਿਹ ਪ੍ਰਸਾਦਿ ਤੇਰੋ ਰਹਤਾ ਧਰਮੁ ॥ ਮਨ ਸਦਾ ਧਿਆਇ ਕੇਵਲ ਪਾਰਬ੍ਰਹਮੁ ॥ (Raag Gauhree M. 5, GGS. 270).
By His Grace, you remain in the Dharma; O mind, meditate continually on the Supreme Lord God.

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

ਕਹਤ ਕਬੀਰ ਸੁਨਹੁ ਰੇ ਪ੍ਰਾਨੀ ਛੋਡਹੁ ਮਨ ਕੇ ਭਰਮਾ ॥ ਕੇਵਲ ਨਾਮੁ ਜਪਹੁ ਰੇ ਪ੍ਰਾਨੀ ਪਰਹੁ ਏਕ ਕੀ ਸਰਨਾਂ ॥੩॥੨॥
Raag Dhansree Saint Kabir, GGS. 692).
Says Kabeer, listen, O mortal: Renounce the doubts of your mind. Chant only the One Naam, the Name of the Lord, O mortal, and seek the Sanctuary of the One Lord. ||3||2||

VIRLE (ਵਿਰਲੇ) – ( (Rare persons/Gurmukhs)

ਅੰਤਰਿ ਗੁਰੁ ਆਰਾਧਣਾ ਜਿਹਵਾ ਜਪਿ ਗੁਰ ਨਾਉ ॥ ਨੇਤ੍ਰੀ ਸਤਿਗੁਰੁ ਪੇਖਣਾ ਸ੍ਰਵਣੀ ਸੁਨਣਾ ਗੁਰ ਨਾਉ ॥(Raag Goojree M. 5, GGS. 517).
Deep within yourself, worship the Guru in adoration, and with your tongue, chant the Guru’s Name. Let your eyes behold the True Guru, and let your ears hear the Guru’s Name.

ਸਤਿਗੁਰ ਸੇਤੀ ਰਤਿਆ ਦਰਗਹ ਪਾਈਐ ਠਾਉ ॥
Attuned to the True Guru, you shall receive a place of honor in the Court of the Lord.

ਕਹੁ ਨਾਨਕ ਕਿਰਪਾ ਕਰੇ ਜਿਸ ਨੋ ਏਹ ਵਥੁ ਦੇਇ ॥ ਜਗ ਮਹਿ ਉਤਮ ਕਾਢੀਅਹਿ ਵਿਰਲੇ ਕੇਈ ਕੇਇ ॥੧॥
Says Nanak, this treasure is bestowed on those who are blessed with His Mercy. In the midst of the world, they are known as the most pious – they are rare indeed. ||1||

ਪ੍ਰਭ ਕੀ ਦ੍ਰਿਸਟਿ ਮਹਾ ਸੁਖੁ ਹੋਇ ॥ ਹਰਿ ਰਸੁ ਪਾਵੈ ਬਿਰਲਾ ਕੋਇ ॥ (Raag Gauhree M. 5, GGS. 289-13).
By God’s Gracious Glance, there is great peace. Rare are those who obtain the juice of the Lord’s essence.

ਖਸਮੁ ਛੋਡਿ ਦੂਜੈ ਲਗੇ ਡੁਬੇ ਸੇ ਵਣਜਾਰਿਆ ॥ ਸਤਿਗੁਰੂ ਹੈ ਬੋਹਿਥਾ ਵਿਰਲੈ ਕਿਨੈ ਵੀਚਾਰਿਆ ॥ (Raag Aasaa M. 1, GGS. 470-11).
Those dealers who abandon their Lord and Master and attach themselves to another, are drowned. The True Guru is the boat, but few are those who realize this.

ਗਿਆਨੁ ਧਿਆਨੁ ਗੁਰ ਸਬਦੁ ਹੈ ਮੀਠਾ ॥ ਗੁਰ ਕਿਰਪਾ ਤੇ ਕਿਨੈ ਵਿਰਲੈ ਚਖਿ ਡੀਠਾ ॥੨॥ (Raag Gaurhee Guaarayree, M. 3, GGS. 162).
Spiritual wisdom and meditation come to those unto whom the Word of the Guru’s Shabad is sweet. By Guru’s Grace, a few have tasted, and seen it. ||2||

ਬਾਣੀ ਬਿਰਲਉ ਬੀਚਾਰਸੀ ਜੇ ਕੋ ਗੁਰਮੁਖਿ ਹੋਇ ॥(Raag Raamkalee Dakhnee, M. 1, GGS. 935-12).
How rare are those who contemplate the Word of the Guru’s Bani; they become Gurmukh.

VADBHAGI (ਬਡਭਾਗੀ) – (Who are the lucky ones?)

Who is Vadbhagi? The Gurbani directs as:-

A brief of a Vadbhagi would comprise of 1. Born as human 2. Joining of Sat Sangat 3. Meeting a Guru 4. Obtaining the state of Naam (Nirvana), and 5. Remaining imbued for ever in praising the name of Waheguru.

ਵਡੈ ਭਾਗਿ ਇਹੁ ਸਰੀਰੁ ਪਾਇਆ ॥ (Raag Maaroo, M. 3, GGS. 1065-5).
By great good fortune, I obtained this body;

ਵਡੈ ਭਾਗਿ ਸਤਸੰਗਤਿ ਪਾਈ ਹਰਿ ਹਰਿ ਨਾਮੁ ਰਹਿਆ ਭਰਪੂਰਿ ॥ (Raag Sarang, M. 4, GGS. 1198-10).
By great good fortune, I have found the Sat Sangat; the Name of the Lord, Har, Har, is all-pervading everywhere.

ਵਡੈ ਭਾਗਿ ਭੇਟੇ ਗੁਰਦੇਵਾ ॥ (Raag Dhanaasree M. 5, GGS. 683-19).
By great good fortune, one meets the Divine Guru.

ਵਡੈ ਭਾਗਿ ਸਤਿਗੁਰੁ ਮਿਲੈ ਪਾਈਐ ਪਦੁ ਨਿਰਬਾਣੀ ॥੧॥ (Raag Aasaa M. 1, GGS. 421).
By great good fortune, one meets the True Guru, and the supreme status of Nirvaanaa is obtained. ||1||

ਬਡਭਾਗੀ ਤਿਹ ਜਨ ਕਉ ਜਾਨਹੁ ਜੋ ਹਰਿ ਕੇ ਗੁਨ ਗਾਵੈ ॥ (Raag Raamkalee, M. 9).
Know that one who sings the Glorious Praises of the Lord is very fortunate.

While everyone can be a Sikh by turning to the Gurbani but only a Kewal-Virle and Vadbhagi can be a Khalsa as proclaimed by Guru Gobind Singh JI:-

ਤੀਰਥ ਦਾਨ ਦਇਆ ਤਪ ਸੰਜਮ ਏਕ ਬਿਨਾ ਨਹ ਏਕ ਪਛਾਨੈ ॥ ਪੂਰਨ ਜੋਤ ਜਗੈ ਘਟ ਮੈ ਤਬ ਖਾਲਸ ਤਾਹਿ ਨਖਾਲਸ ਜਾਨੈ ॥੧॥ (DS 1350).

He is the true Khalsa (Sikh), who remembers the ever-awakened Light throughout night and day and does not bring anyone else in the mind; he practices his vow with whole heated affection and does not believe in even by oversight, the graves, Hindu monument

Kirpal Singh
Wellington, New Zealand
kirpal2singh@yahoo.com

Since Guru Nanak was born with Divine wisdom, he was certainly a special person and not one of us or a common man. To emulate Guru Nanak is thus far more difficult than Guru Angad Ji. Who was Guru Nanak? Some call him a messenger of Waheguru; others regard him as if Waheguru spoke through him; and yet others claim that he himself was Waheguru.

It is perhaps easy for us to relate to Bhai Lehna Ji who later became Guru Angad. Bhai Lehna Ji was a simple plain person, a commoner like most of us. His mind was wandering and searching for a true guru for his peace of mind(as is the situation with most of us). He was an ardent devotee of goddess Durga (we are always under the spell of Maya and thus are in Dubida). He led parties of pilgrims to Durga’s temple at Jwalamukhi every year. They went singing and dancing all the way (we are also busy dancing and singing in our respective environments). Lehna Ji finally found peace on meeting with Guru Nanak Ji and by following his Hukam.

While Guru Nanak says in Gurbani time and again that he was ordained by the Waheguru, Guru Angad claims to owe his enlightenment to his Guru – Guru Nanak Ji. He believes in complete surrender to his Guru – he adds that it is obedience to the Guru that earns for all the rewards of spiritual uplift.

In Guru Angad Ji’ Bani there is a strong and guiding message about his Guru, he says:-

ਗੁਰੁ ਕੁੰਜੀ ਪਾਹੂ ਨਿਵਲੁ ਮਨੁ ਕੋਠਾ ਤਨੁ ਛਤਿ ॥ (Raag Sarang M. 2, GGS. 1237-11).
The key of the Guru opens the lock of attachment, in the house of the mind, under the roof of the body.

ਨਾਨਕ ਗੁਰ ਬਿਨੁ ਮਨ ਕਾ ਤਾਕੁ ਨ ਉਘੜੈ ਅਵਰ ਨ ਕੁੰਜੀ ਹਥਿ ॥੧॥
O Nanak, without the Guru, the door of the mind cannot be opened. No one else holds the key in hand. ||1||

Guru Angad Ji highlights the importance of Guru in the life of a Sikh. He developed a strong devotion and humility towards Guru Nanak that he used the nom de plume Nanak in his Bani, the practice which was followed by rest of the Gurus succeeding him.

ਜੇ ਸਉ ਚੰਦਾ ਉਗਵਹਿ ਸੂਰਜ ਚੜਹਿ ਹਜਾਰ ॥ ਏਤੇ ਚਾਨਣ ਹੋਦਿਆਂ ਗੁਰ ਬਿਨੁ ਘੋਰ ਅੰਧਾਰ ॥੨॥ (Raag Asa M.2, GGS. 463-1).
If a hundred moons were to rise, and a thousand suns appeared, Even with such light, there would still be pitch darkness without the Guru. ||2||

Bhai Lehna ji was exposed to the Bani of Guru Nanak Ji only. On the other hand we have been handed down a Guru in Guru Granth Sahib , which holds a bunch of keys for our spiritual, economic and social uplift (keys provided by six Gurus and numerous Bhagats and Mahapuraks recognised by the Gurus). However, we are still wandering to find our Guru. How sad is the situation? We have a divine treasure left by the Sikh Gurus and yet we are not able to find our Guru in Guru Granth Sahib Ji. Obviously, we lack the degree of humility and devotion of Bhai Lehna Ji.

To my mind the best expression of Guru Nanak’s message (or Guru Nanak’s Philosophy) is given in the following panktis of Guru Angad Dev Ji. The succeeding Gurus expounded on the spiritual understanding of Guru Angad Dev Ji in further developing on the thinking of Guru Nanak Sahib:-

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

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

It is clear that Guru Nanak Sahib intended us to look towards his Guru who is All-in-All (Akalpurakh/Waheguru/Naam).  Thus Sikhi belong to Waheguru and our Gurus spoke only what was ordained out of Gurmat.

Guru Angad Ji’s contribution is many folds in shaping the life of a Sikh. We do need his guidance in refreshing the importance of a Guru:-

1. As a true Guru he highlighted the importance of a Guru in his own life and love for Gurbani, Kirtan and Naam Japna. Important lessons for us to learn.
2. To carry out Guru’s Hukam was his top priority – ‘Hukam maneye howai parvan, ta khasme ka mehl paiye-see.’ He teaches us humility and devotion to follow in the footsteps of our Guru (i.e. the Guru Granth Sahib).
3. He was a spiritual leader who was also practical minded. He took care of the physical and mental health of his flock. We also need to keep fit by leading a disciplined life.
4. He encouraged the Sikh to take interest in sports (origin of athletic aptitude in Sikh Community).
5. He opened pathshalas where children were imparted education in their own mother tongue. It is high time to learn Gurmukhi to enjoy the treasure in Gurbani.
6. He strengthened the institution of free Langer with the unconditional support from his wife, Mata Kheevi Ji – to propagate the spirit of Vand Chakna.
7. He simplified and codified the Gurmukhi Script and popularized its use amongst the Sikhs. The development of Gurmukhi Script led to the foundation stone of our current Guru – the Guru Granth Sahib. We should always be grateful to Guru Angad Ji for this precious literary gift.

We need to follow in the footsteps of Guru Angad Ji by accepting the Guru Granth Sahib without any Dubidha as our Guru. The Guru Granth Sahib is a Guide and the Guru. All the other Gurus have equally emphasised the importance of Guru.

Kirpal Singh
Wellington, New Zealand
kirpal2singh@yahoo.com

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

According to Gurbani, “Mare rakhe eiko aap, manukh ke kich nahe haath” (Waheguru alone can give and take life and no one else).

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 stay in solace.

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

I would suggest that just like Guru Nanak Sahib himself went to Sajjan Thug, Haridwar and Kabba etc to show them the right paths; Guru Arjan Dev Ji and Guru Teg Bahadur ji sacrificed their lives for upholding unity and spiritual values, it is time to say a collective Ardas to Waheguru for the forgiveness of all those involved in killing of fellow human-beings. This will be in keeping with the highest Ideal and Spirit of Sikhi.

An Ardas could be suitably worded something like the following and published in media in Indian Dailies from SGPC, Amritsar and DSGMC, Delhi:

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

I do hope such an initiative will bring solace to both the Communities in keeping with the message of true Sikhi, which stands for FORGIVENESS.

“Forgiveness removes unhealthy emotions that would otherwise cause harm & creates emotions with a wholesome effect”.

Kirpal Singh
Wellington, New Zealand
kirpal2singh@yahoo.com

‘Jivan Mukt’ is a state of obtaining Divine Sohjee (blissful wisdom):-

ਜੀਵਨ ਮੁਕਤਿ ਜਿਸੁ ਰਿਦੈ ਭਗਵੰਤੁ ॥ (Raag Gauri M. 5, GGS. 294-19).
He is Jivan Mukta – liberated while yet alive; in whose heart Waheguru.

According to Gurbani, there are two Gurmat keys that help us to know Waheguru to become ‘Jivan Mukt’:-

1. 1st Gurmat Key is ‘ਜੇ ਇਕ ਗੁਰ ਕੀ ਸਿਖ ਸੁਣੀ’ (Listening to Guru’s (Gurbani) teachings

This helps us to know the divine gifts that we are blessed with:-

ਮਤਿ ਵਿਚਿ ਰਤਨ ਜਵਾਹਰ ਮਾਣਿਕ ਜੇ ਇਕ ਗੁਰ ਕੀ ਸਿਖ ਸੁਣੀ ॥ Jap Ji, Guru Nanak, GGS. 2-12).
Within the mind are gems, jewels and rubies, if you listen to the Guru’s Teachings, even once.

2 .2nd Gurmat Key is Naam.

Guru Nanak Sahib draws our attention to Naam by giving his personal appreciation of Naam, which is his life support and of the entire World.

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

Guru Arjan Dev Ji re-affirms the use of 2nd Gurmat key of Naam (ਨਾਮ ਸੰਗਿ ਜਿਸ ਕਾ ਮਨੁ ਮਾਨਿਆ) in gaining Divine Sohjee’.

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

The two Gurmat Keys: 1. Paying attention to the teaching of Gurus and 2. Grasping the role and importance of Naam open up the Divine Treasures leading to becoming a ‘Jivan Mukt’:-.

ਨਾਨਕ ਨਾਮੁ ਨਿਰੰਜਨੁ ਗਾਈਐ ਪਾਈਐ ਸਰਬ ਨਿਧਾਨਾ ॥ (Raag Dhanaasree M. 5, GGS. 676-5).
O Nanak, singing the Naam, the Name of the Immaculate Lord, all treasures are obtained.

ਪਾਈਅਨਿ ਸਭਿ ਨਿਧਾਨ ਤੇਰੈ ਰੰਗਿ ਰਤਿਆ ॥ ਨ ਹੋਵੀ ਪਛੋਤਾਉ ਤੁਧ ਨੋ ਜਪਤਿਆ ॥ (Raag Goojree M. 5, GGS. 519-17).
All treasures are obtained, when we are attuned to Your Love. One does not have to suffer regret and repentance, when he meditates on You.

The role of two Gurmat Keys have no bearing with physical and biological sciences. These remain mystics belonging to Spiritual Science unless experienced to realise the Truths.

I request members to unfold the mysteries of these two keys with their personal experiences in the real perspectives of Gurbani.

Kirpal Singh
Wellington, New Zealand
kirpal2singh@yahoo.com

The Gurmat basically is path to ‘dharam’ and promotes: 1. Reciting and contemplating on Gurbani [knowledge about God (Waheguru)] and to know the thought pattern of our Gurus and 2. Nam Japana, which leads to Simran and to ‘Ajaapa Jaap’ on the name of God (Waheguru) as our Datta and Karta (- keeping in mind that He is first Datta and then Karta).

The Gurmat creates in us an awareness of our ‘Dharam’ (both in spiritual and ethical terms and on ‘Hukam-razai chalna’). There are heaps of people who just stop at this stage of awareness of Gurmat. The increasing awareness of Gurmat stirs up some persons and leads them to the realm of knowledge in which one starts enjoying ‘uchi surti’ and a taste of ‘Anand’.

Further, one become pious with a growing divine guidance. In this awastha one feels a natural sense of elevation in one’s thinking facilities coupled with unusual high degree of awareness leading to ‘Sehaj’. Slowly one qualifies to receive Waheguru’s grace/nadr and feels blessed (‘sito-sita’) with Waheguru and sees Him around and in everybody. At this stage one enjoys blissful experiences full of divine courage and strength in one’s actions, speech and writings.

According to Gurmat the Nam Japna is an important step to open/control one’s mind in order to climb to spiritual heights enjoyed by our Gurus, Bhaghats, Mahapuraks, Gurmukhs and some Gursikhs. The outcome of Naam Japna is beyond comprehension and belongs to some “Virle”. Sadhs, Sants, Brahm Gianis, and Gurumuks etc being Virle ( i.e rare only) cannot be easily recognised when they are always present and around. The riddle is fully explained in the Gurbani: Sadh ki sobha sadh ban aahie” and “Braham giani ki ghatt brahmgiani jane” (Raag Gauri M. 5)..

One needs to be a Sadh/Sant/Brahm giani to know one another. As a result common people will say that there are no such elevated souls because they cannot see them out of their own ignorance. The most positive common thread among the Gurus and the Bhaghats was that of Nam Japna and it was this link which attracted them closer to one another.

No rituals, dress or dietary codes, holdings of positions in religious institutions or related bodies help one to acquire the Gurmat. Basically one receives the Gurmat with Waheguru’s kirpa only and the stating point is daily nit-nem of Gurbani of Guru Granth Sahib and Ardas.

ਅਪਨੀ ਕ੍ਰਿਪਾ ਜਿਸੁ ਆਪਿ ਕਰੇਇ ॥ ਨਾਨਕ ਸੋ ਸੇਵਕੁ ਗੁਰ ਕੀ ਮਤਿ ਲੇਇ ॥੨॥ (Raag Gauri M. 5, GGS. 287).
He Himself grants His Grace; O Nanak, that selfless servant lives the Guru’s Teachings. ||2||

One can easily gauge one’s level of “Gurmat” based on some spiritual and ethical pointers prescribed in the Gurbani, particularly in Pauris on “Khands’ in Jap Ji Sahib and Lavaan.

Gurmat guides us and directs us to – ਗੁਰਮਤੀ ਨਾਮੁ ਧਨੁ ਖਟਿਆ ਭਗਤੀ ਭਰੇ ਭੰਡਾਰਾ. This indicates that ‘Naam Dhan’ and ‘Bhagati’ (Divine devotional love for Guru and Waheguru) are just responsible to fulfil one’s needs in life.

Guru Nanak Dev Ji elaborates about Gurmat (i) in the following pankties:-

ਮਾਹਾ ਰੁਤੀ ਸਭ ਤੂੰ ਘੜੀ ਮੂਰਤ ਵੀਚਾਰਾ ॥ ਤੂੰ ਗਣਤੈ ਕਿਨੈ ਨ ਪਾਇਓ ਸਚੇ ਅਲਖ ਅਪਾਰਾ ॥ (Raag Maajh M. 1, GGS. 140-14)
Through all the months and the seasons, the minutes and the hours, I dwell upon You, O Lord. No one has attained You by clever calculations, O True, Unseen and Infinite Lord.

ਪੜਿਆ ਮੂਰਖੁ ਆਖੀਐ ਜਿਸੁ ਲਬੁ ਲੋਭੁ ਅਹੰਕਾਰਾ ॥ ਨਾਉ ਪੜੀਐ ਨਾਉ ਬੁਝੀਐ ਗੁਰਮਤੀ ਵੀਚਾਰਾ ॥ (Raag Maajh M. 1, GGS. 140-15).
That scholar who is full of greed, arrogant pride and egotism, is known to be a fool. So read the Name, and realize the Name, and contemplate the Guru’s Teachings.

ਗੁਰਮਤੀ ਨਾਮੁ ਧਨੁ ਖਟਿਆ ਭਗਤੀ ਭਰੇ ਭੰਡਾਰਾ ॥ ਨਿਰਮਲੁ ਨਾਮੁ ਮੰਨਿਆ ਦਰਿ ਸਚੈ ਸਚਿਆਰਾ ॥
Through the Guru’s Teachings, I have earned the wealth of the Naam; I possess the storehouses, overflowing with devotion to the Lord. Believing in the Immaculate Naam, one is hailed as true, in the True Court of the Lord.

ਜਿਸ ਦਾ ਜੀਉ ਪਰਾਣੁ ਹੈ ਅੰਤਰਿ ਜੋਤਿ ਅਪਾਰਾ ॥ ਸਚਾ ਸਾਹੁ ਇਕੁ ਤੂੰ ਹੋਰੁ ਜਗਤੁ ਵਣਜਾਰਾ ॥੬॥
The Divine Light of the Infinite Lord, who owns the soul and the breath of life, is deep within the inner being. You alone are the True Banker, O Lord; the rest of the world is just Your petty trader. ||6||

Is this not a miraculous that Bhai Jetha an ordinary poor young boy who used to sell boiled black chickpeas eventually became the 4th Sikh Guru who not only left behind spiritual wealth but also financial/economic wealth as well? How can we explain this fete? Is this not as a result of Gurmat (i)?

On the literary side, Guru Ram Das Ji’s composition ‘Lavaan’ alone is par excellence – a story of his own Spiritual experience enumerated in four steps:- gathering of spiritual knowledge of Waheguru; seeing Him around; going into vairag on missing Him and finally staying in liv (Divine connectivity) with Waheguru. Lavaan reinforces the Spiritual Steps (Khands) prescribed by Guru Nanak Sahib in Jap Ji as well. Altogether Guru Ram Das Ji has contributed in all 638 sbds, saloks and chandds in the Guru Granth Sahib.

It is wondrous how Guru Ji without any formal education became an extra ordinary visionary scholar to do many things for the development of the Sikh Community and humanity.

Today the hustling & bustling city of Amritsar is known for ‘Ram Das Sarovar’ and Darbar Sahib (Golden Temple). Amritsar today houses Khalsa College, Guru Nanak Dev University and many other Colleges and Educational Institutions that have produced so many scholarly professors (created Chairs for study of Gurmat), lecturers and researchers and numerous literary works since hundreds of years after Guru Ram Das Ji’s spiritual legacy.

The apex body, SGPC, looking after the affairs of Gurduaras in Punjab runs from the premises of Golden Temple complex with an exponentially growing annual budget rising to Rs. 1000+ crores in; a huge real estate and employing a large task force at different levels. What a remarkable vision for human resource management that Guru Ji left for us!

The Gurmat transformation further extended and continued beyond Guru Ramdas Ji. Guru Arjan Dev Ji (a blessed son of Guru Ram Das Ji) has been a great gift to Sikhi who was instrumental in contributing the major portion of Gurbani and at the same time in compiling Adi Granth Sahib by incorporating spiritual writings of five Gurus and that of Bhagats and Mahapurakhs to create a interfaith stage for spiritual growth.

Bhatt Keerat acknowledges the Spiritual Wealth of Guru Ram Das Ji and pays a glowing tribute in the following pankti:-

ਇਕ ਅਰਦਾਸਿ ਭਾਟ ਕੀਰਤਿ ਕੀ ਗੁਰ ਰਾਮਦਾਸ ਰਾਖਹੁ ਸਰਣਾਈ ॥੪॥੫੮॥ (GGS. 1406-10)
Keerat the poet offers this one prayer: O Guru Raam Daas, save me! Take me into Your Sanctuary! ||4||58||

Yogi Harbhajan Singh named his ashram after Guru Ram Das Ji and lately the Punjab and Indian Governments befittingly re-named ‘Guru Ram Dass International Airport, Amritsar.

Guru Ramdas Ji’ s transformation is reflected in his Bani as given below:-

ਜਿਸ ਦੈ ਅੰਦਰਿ ਸਚੁ ਹੈ ਸੋ ਸਚਾ ਨਾਮੁ ਮੁਖਿ ਸਚੁ ਅਲਾਏ ॥ (Raag Maajh M. 4, GGS. 140-2).
Those, within whom the Truth dwells, obtain the True Name; they speak only the Truth.

ਓਹੁ ਹਰਿ ਮਾਰਗਿ ਆਪਿ ਚਲਦਾ ਹੋਰਨਾ ਨੋ ਹਰਿ ਮਾਰਗਿ ਪਾਏ ॥
They walk on the Lord’s Path, and inspire others to walk on the Lord’s Path as well.

ਜੇ ਅਗੈ ਤੀਰਥੁ ਹੋਇ ਤਾ ਮਲੁ ਲਹੈ ਛਪੜਿ ਨਾਤੈ ਸਗਵੀ ਮਲੁ ਲਾਏ ॥
Bathing in a pool of holy water, they are washed clean of filth. But, by bathing in a stagnant pond, they are contaminated with even more filth.

ਤੀਰਥੁ ਪੂਰਾ ਸਤਿਗੁਰੂ ਜੋ ਅਨਦਿਨੁ ਹਰਿ ਹਰਿ ਨਾਮੁ ਧਿਆਏ ॥
The True Guru is the Perfect Pool of Holy Water. Night and day, He meditates on the Name of the Lord, Har, Har.

ਓਹੁ ਆਪਿ ਛੁਟਾ ਕੁਟੰਬ ਸਿਉ ਦੇ ਹਰਿ ਹਰਿ ਨਾਮੁ ਸਭ ਸ੍ਰਿਸਟਿ ਛਡਾਏ ॥
He is saved, along with his family; bestowing the Name of the Lord, Har, Har, He saves the whole world.

ਜਨ ਨਾਨਕ ਤਿਸੁ ਬਲਿਹਾਰਣੈ ਜੋ ਆਪਿ ਜਪੈ ਅਵਰਾ ਨਾਮੁ ਜਪਾਏ ॥੨॥
Servant Nanak is a sacrifice to one who himself chants the Naam, and inspires others to chant it as well. ||2||

Guru Ji exposure was restricted to Gurmat and he did not gain any professional or higher educational qualification (such as doctorate or MBA etc) from a modern day educational university/institution of the like of Harvard, Cambridge, Oxford…….

So it is evidently indicated that Gurmat – leads to Naam, and Naam leads to Budh-bebik.

It will be befitting if the sponsors of Sikh Chairs in various universities in USA, Canada, UK and India embark on research studies to explore the role of Gurmat in transforming human-beings as is demonstrated in the case of Bhai Jetha Ji who as a result moved from ‘Rags to Riches’.

Finally, it emerges that the Sikh Ardas for Naam Daan is fulfilling and includes all the necessary needs in life (including groceries).

– ਵਿਣੁ ਤੁਧੁ ਹੋਰੁ ਜਿ ਮੰਗਣਾ ਸਿਰਿ ਦੁਖਾ ਕੈ ਦੁਖ ॥ ਦੇਹਿ ਨਾਮੁ ਸੰਤੋਖੀਆ ਉਤਰੈ ਮਨ ਕੀ ਭੁਖ ॥(Raag Raamkali M. 5, GGS. 958-1).
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.

Personally, I find the following message of Guru Ram Dass Ji a torch bearing and very assuring in life:-

ਜਿਨ ਅੰਤਰਿ ਹਰਿ ਹਰਿ ਪ੍ਰੀਤਿ ਹੈ ਤੇ ਜਨ ਸੁਘੜ ਸਿਆਣੇ ਰਾਮ ਰਾਜੇ ॥ (Raag Asa M. 4, GGS. 450-15).
Those whose hearts are filled with the love of the Lord, Har, Har, are the wisest and most clever people, O Lord King.

ਜੇ ਬਾਹਰਹੁ ਭੁਲਿ ਚੁਕਿ ਬੋਲਦੇ ਭੀ ਖਰੇ ਹਰਿ ਭਾਣੇ ॥ ਹਰਿ ਸੰਤਾ ਨੋ ਹੋਰੁ ਥਾਉ ਨਾਹੀ ਹਰਿ ਮਾਣੁ ਨਿਮਾਣੇ ॥
Even if they misspeak outwardly, they are still very pleasing to the Lord.
The Lord’s Saints have no other place. The Lord is the honor of the dishonored.

ਜਨ ਨਾਨਕ ਨਾਮੁ ਦੀਬਾਣੁ ਹੈ ਹਰਿ ਤਾਣੁ ਸਤਾਣੇ ॥੧॥
The Naam, the Name of the Lord, is the Royal Court for servant Nanak; the Lord’s power is his only power. ||1||

If we keep in mind the following messages: “Gurmat saachi saacha vichaar’ and ‘Gurbani eis jag mein channan’, then there is no apparent or real contradiction in Gurbani.

Kirpal Singh
Wellington, New Zealand
kirpal2singh@yahoo.com

Nothing can replace daily Nit-nem (reading, reciting, understanding, contemplating on full Banis. However, here are some verses handy for daily reading in the office or during a short break to stay in touch with Guru’s advice (Gurmat). The Members can, however, expand or shorten the list as they wish so. I am sharing this exercise with you as I have personally enjoyed it a lot. Some such verses can kindle a deep desire to turn to the Guru Granth Sahib and bring solace eventually:-

1. ੴ ਸਤਿ ਨਾਮੁ ਕਰਤਾ ਪੁਰਖੁ ਨਿਰਭਉ ਨਿਰਵੈਰੁ ਅਕਾਲ ਮੂਰਤਿ ਅਜੂਨੀ ਸੈਭੰ ਗੁਰ ਪ੍ਰਸਾਦਿ ॥ (Japji, GGS 1).
ikoankaar sathnaam karathaa purakh nirabho niravair akaal moorath ajoonee saibhan gurprasaadh| |
One Universal Creator God.TheName Is Truth.CreativeBeing Personified. NoFear.NoHatred. ImageOfTheUndyin g, BeyondBirth, Self-Existent. By Guru’s Grace~
ਵਾਹਿਗੁਰੂ ਕੇਵਲ ਇਕ ਹੈ। ਸੱਚਾ ਹੈ ਉਸ ਦਾ ਨਾਮ, ਰਚਨਹਾਰ ਉਸ ਦੀ ਵਿਅਕਤੀ ਅਤੇ ਅਮਰ ਉਸ ਦਾ ਸਰੂਪ। ਉਹ ਨਿਡਰ, ਦੁਸ਼ਮਣੀ-ਰਹਿਤ, ਅਜਨਮਾ ਤੇ ਸਵੈ ਪ੍ਰਕਾਸ਼ਵਾਨ ਹੈ। ਗੁਰਾਂ ਦੀ ਦਯਾ ਦੁਆਰਾ (ਉਹ ਪਰਾਪਤ ਹੁੰਦਾ ਹੈ)।

2. ਗੁਰਾ ਇਕ ਦੇਹਿ ਬੁਝਾਈ ॥ (Japji, GGS 2) guraa eik dhaehi bujhaaee ||

The Guru has given me this one understanding:
ਗੁਰੂ ਨੇ ਮੈਨੂੰ ਇਕ ਚੀਜ਼ ਸਮਝਾ ਦਿਤੀ ਹੈ।

ਸਭਨਾ ਜੀਆ ਕਾ ਇਕੁ ਦਾਤਾ ਸੋ ਮੈ ਵਿਸਰਿ ਨ ਜਾਈ ॥੫॥
(sabhanaa jeeaa kaa eik dhaathaa so mai visar n jaaee ||5||
there is only the One, the Giver of all souls. May I never forget Him! ||5||
ਸਮੂਹ ਜੀਵਾਂ ਦਾ ਕੇਵਲ ਇਕ ਦਾਤਾਰ ਹੈ। ਉਹ ਮੈਨੂੰ ਕਦੇ ਭੀ ਨਾਂ ਭੁਲੇ।

3. ਕੀਤਾ ਲੋੜੀਐ ਕੰਮੁ ਸੁ ਹਰਿ ਪਹਿ ਆਖੀਐ ॥ (Raag Sri Rag M. 1, GGS 91)
keethaa lorreeai kanm s har pehi aakheeai || Whatever work you wish to accomplish-tell it to the Lord
. ਜਿਹੜਾ ਕਾਰਜ ਭੀ ਤੂੰ ਕਰਨਾ ਚਾਹੁੰਦਾ ਹੈ, ਉਸ ਨੂੰ ਪ੍ਰਭੂ ਦੇ ਕੋਲ ਕਹੁ।

ਕਾਰਜੁ ਦੇਇ ਸਵਾਰਿ ਸਤਿਗੁਰ ਸਚੁ ਸਾਖੀਐ ॥
kaaraj dhaee savaar sathigur sach saakheeai ||
He will resolve your affairs; the True Guru gives His Guarantee of Truth.
ਉਹ ਤੇਰਾ ਕੰਮ ਰਾਸ ਕਰ ਦਏਗਾ। ਸੱਚੇ ਗੁਰੂ ਜੀ ਇਸ ਬਾਰੇ ਸੱਚੀ ਗਵਾਹੀ ਦਿੰਦੇ ਹਨ।

4. ਸਾਈ ਵਸਤੁ ਪਰਾਪਤਿ ਹੋਈ ਜਿਸੁ ਸੇਤੀ ਮਨੁ ਲਾਇਆ II (Raag Soohee, M. 1, GGS 764).
saaee vasath paraapath hoee jis saethee man laaeiaa ||
I have obtained that thing, which my mind desired.
ਮੈਂ ਉਹੀ ਚੀਜ਼ ਹਾਸਲ ਕਰ ਲਈ ਹੈ, ਜਿਸ ਨਾਲ ਮੈਂ ਆਪਣਾ ਚਿੱਤ ਜੋੜਿਆ ਹੋਇਆ ਸੀ।

5. ਗੁਰ ਕੀ ਮਤਿ ਤੂੰ ਲੇਹਿ ਇਆਨੇ ॥ (Sukhmanee Sahib, GGS 288)
gur kee math thoon laehi eiaanae || Take the Guru’s advice, you ignorant fool;
ਤੂੰ ਗੁਰਾਂ ਦੀ ਸਿਖ-ਮਤ ਲੈ, ਹੈ ਭੋਲੇ ਬੰਦੇ!

ਭਗਤਿ ਬਿਨਾ ਬਹੁ ਡੂਬੇ ਸਿਆਨੇ ॥
bhagath binaa bahu ddoobae siaanae || without devotion, even the clever have drowned.
ਸਾਈਂ ਦੇ ਸਿਮਰਨ ਦੇ ਬਾਝੋਂ ਘਣੇਰੇ ਅਕਲਮੰਦ ਇਨਸਾਨ ਡੁੱਬ ਗਏ ਹਨ।

6. ਪੋਥੀ ਪਰਮੇਸਰ ਕਾ ਥਾਨੁ ॥ (Rag Sarang M. 5, GGS 1226)
Pothhee paramaesar kaa thhaan ||
This Holy Book is the home of the Transcendent Lord God.
ਇਹ ਪਵਿੱਤ੍ਰ ਪੁਸਤਕ, (ਆਦਿ ਗ੍ਰੰਥ ਸਾਹਿਬ) ਪਰਮ ਪ੍ਰਭੂ ਦਾ ਨਿਵਾਸ ਅਸਥਾਨ ਹੈ।

7. ਗੁਰੁ ਪਰਮੇਸਰੁ ਏਕੋ ਜਾਣੁ ॥ (Raag Gond M. 5, GGS 864).
gur paramaesar eaeko jaan ||
Know that the Guru and the Transcendent Lord are One.
ਤੂੰ ਗੁਰਾਂ ਅਤੇ ਵਾਹਿਗੁਰੂ ਨੂੰ ਇਕ ਹੀ ਸਮਝ।

8. ਬਾਣੀ ਗੁਰੂ ਗੁਰੂ ਹੈ ਬਾਣੀ ਵਿਚਿ ਬਾਣੀ ਅੰਮ੍ਰਿਤੁ ਸਾਰੇ ॥ (Raag Nat M. 4, GGS 982 ).
baanee guroo guroo hai baanee vich baanee anmrith saarae ||
The Word, the Bani is Guru, and Guru is the Bani. Within the Bani, the Ambrosial Nectar is contained.
ਗੁਰਬਾਣੀ ਗੁਰਾਂ ਦਾ ਸਰੂਪ ਹੈ ਅਤੇ ਗੁਰੂ ਜੀ ਗੁਰਬਾਣੀ ਦਾ ਸਰੂਪ ਹਨ। ਗੁਰਬਾਣੀ ਅੰਦਰ ਸਮੂਹ ਅੰਮ੍ਰਿਤ-ਰਸ ਹਨ।

9. ਪ੍ਰਭ ਕੈ ਸਿਮਰਨਿ ਗਿਆਨੁ ਧਿਆਨੁ ਤਤੁ ਬੁਧਿ ॥ (Raag Gaurhee Sukhmanee, M. 5, GGS 262).
prabh kai simaran giaan dhhiaan thath budhh ||
In the remembrance of God are knowledge, meditation and the essence of wisdom.
ਸੁਆਮੀ ਦੇ ਭਜਨ ਦੁਆਰਾ ਬੰਦਾ ਬ੍ਰਹਿਮਬੋਧ ਦਿਭਦ੍ਰਿਸ਼ਟੀ ਅਤੇ ਸਿਆਣਪ ਦਾ ਨਚੋੜ ਪ੍ਰਾਪਤ ਕਰ ਲੈਦਾ ਹੈ।

10. ਹਰਿ ਸਿਮਰਨ ਮਹਿ ਆਪਿ ਨਿਰੰਕਾਰਾ ॥ (Raag Gaurhee Sukhmanee, M. 5, GGS 263).
har simaran mehi aap nirankaaraa ||
In the remembrance of the Lord, He Himself is Formless.
ਰੂਪ ਰੰਗ ਵਿਹੁਣ ਸੁਆਮੀ ਖੁਦ ਉਸ ਜਗ੍ਹਾਂ ਵਿੱਚ ਹੈ, ਜਿਥੇ ਵਾਹਿਗੁਰੂ ਦਾ ਚਿੰਤਨ ਹੁੰਦਾ ਹੈ।

11. ਸਾਚੁ ਕਹੋਂ ਸੁਨ ਲੇਹੁ ਸਭੈ ਜਿਨ ਪ੍ਰੇਮ ਕੀਓ ਤਿਨ ਹੀ ਪ੍ਰਭ ਪਾਇਓ ॥੯॥੨੯॥ (Dasam Granth, page 42).
Saach(u) kahon sun leh(u) sabhai jin prem kooo tin hoo Prabh paaio||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.

12. ਘਾਲਿ ਖਾਇ ਕਿਛੁ ਹਥਹੁ ਦੇਇ ॥ (Raag Saran, M. 1, GGS 1245).
ghaal khaae kishh hathhahu dhaee |
| One who works for what he eats, and gives some of what he has
ਨਾਨਕ ਰਾਹੁ ਪਛਾਣਹਿ ਸੇਇ ॥੧॥
naanak raahu pashhaanehi saee ||1||
– O Nanak, he knows the Path. ||1||
ਹੇ ਨਾਨਕ, ਕੇਵਲ ਉਹ ਹੀ ਸੱਚੀ ਜੀਵਨ ਰਹੁ-ਰੀਤੀ ਨੂੰ ਜਾਣਦਾ ਹੈ।

13. ਕੂੜ ਨਿਖੁਟੇ ਨਾਨਕਾ ਓੜਕਿ ਸਚਿ ਰਹੀ ॥੨॥ (Raag Raamkalee M. 1, GGS 953).
koorr nikhuttae naanakaa ourrak sach rehee ||2||
Falsehood will come to an end, O Nanak, and Truth will prevail in the end. ||2||
ਝੂਠ ਦਾ ਖਾਤਮਾ ਹੋ ਜਾਵੇਗਾ ਤੇ ਅਖੀਰ ਨੂੰ ਸੱਚ ਹੀ ਪਰਬਲ ਹੋਵੇਗਾ, ਹੇ ਨਾਨਕ। ॥੨॥

14. ਮਿਠਤੁ ਨੀਵੀ ਨਾਨਕਾ ਗੁਣ ਚੰਗਿਆਈਆ ਤਤੁ ॥ ( Raag Aasaa, M. 1, GGS 470).
mithath neevee naanakaa gun changiaaeeaa thath ||
Sweetness and humility, O Nanak, are the essence of virtue and goodness.
ਮਿਠਾਸ ਅਤੇ ਨਿੰਮ੍ਰਤਾ, ਹੇ ਨਾਨਕ! ਖੂਬੀਆਂ ਅਤੇ ਨੇਕੀਆਂ ਦਾ ਨਿਚੋੜ ਹੈ।

15. ਨਾਨਕ ਫਿਕੈ ਬੋਲਿਐ ਤਨੁ ਮਨੁ ਫਿਕਾ ਹੋਇ ॥ ( Raag Aasaa, M. 1, GGS 473).
naanak fikai boliai than man fikaa hoe ||
O Nanak, speaking insipid words, the body and mind become insipid.
ਨਾਨਕ, ਰੁੱਖਾ ਬੋਲਣ ਦੁਆਰਾ, ਆਤਮਾ ਅਤੇ ਦੇਹ ਮੰਦੇ ਹੋ ਜਾਂਦੇ ਹਨ।

16. ਕਬੀਰ ਕਾਮ ਪਰੇ ਹਰਿ ਸਿਮਰੀਐ ਐਸਾ ਸਿਮਰਹੁ ਨਿਤ ॥ (Salok: Bhagat Kabir, GGS 1373).
kabeer kaam parae har simareeai aisaa simarahu nith ||
Kabeer, you remember the Lord in meditation, only when the need arises. You should remember Him all the time.

17. ਭੰਡਹੁ ਹੀ ਭੰਡੁ ਊਪਜੈ ਭੰਡੈ ਬਾਝੁ ਨ ਕੋਇ ॥
bhanddahu hee bhandd oopajai bhanddai baajh n koe |
From woman, woman is born; without woman, there would be no one at all.
ਇਸਤਰੀ ਤੋਂ ਇਸਤਰੀ ਪੈਦਾ ਹੁੰਦੀ ਹੈ। ਇਸਤਰੀ ਦੇ ਬਿਨਾ ਕੋਈ ਭੀ ਨਹੀਂ ਹੋ ਸਕਦਾ।

ਨਾਨਕ ਭੰਡੈ ਬਾਹਰਾ ਏਕੋ ਸਚਾ ਸੋਇ ॥ (Rag Asaasa M. 1, GGS 473)
naanak bhanddai baaharaa eaeko sachaa soe ||
O Nanak, only the True Lord is without a woman.
ਨਾਨਕ ਕੇਵਲ ਇਕ ਉਹ ਸੱਚਾ ਸੁਆਮੀ ਹੀ ਇਸਤਰੀ ਦੇ ਬਗੈਰ ਹੈ।

18. ਪ੍ਰਭੁ ਮਿਲਿਓ ਸੁਖ ਬਾਲੇ ਭੋਲੇ ॥੧॥ ਰਹਾਉ ॥ (Raag Kaanrhaa, M. 5, GGS 1307).
prabh miliou sukh baalae bholae ||1|| rehaao ||
I have met God through innocent faith, and He has blessed me with peace. ||1||Pause||
ਬੱਚੇ ਵਰਗੇ ਭੋਲੇਪਲ ਰਾਹੀ ਮੈਂ ਆਪਣੇ ਸੁਆਮੀ ਨੂੰ ਮਿਲ ਪਿਆ ਹਾਂ ਅਤੇ ਉਸ ਨੇ ਮੈਨੂੰ ਆਰਾਮ ਬਖਸ਼ ਦਿੱਤਾ ਹੈ। ਠਹਿਰਾਉ।

19. ਨਾਨਕ ਸਿਮਰਨੁ ਪੂਰੈ ਭਾਗਿ ॥੬॥ (Raag Gaurhee Sukhmanee, M. 5, GGS 263).
naanak simaran poorai bhaag ||6||
O Nanak, this meditative remembrance comes only by perfect destiny. ||6||
ਨਾਨਕ, ਸਾਹਿਬ ਦੀ ਬੰਦਗੀ ਪੂਰਨ ਚੰਗੇ ਨਸੀਬਾ ਦੁਆਰਾ ਪ੍ਰਾਪਤ ਹੁੰਦੀ ਹੈ।

20. ਜਿਨ ਹਰਿ ਜਪਿਆ ਸੇ ਹਰਿ ਹੋਏ ਹਰਿ ਮਿਲਿਆ ਕੇਲ ਕੇਲਾਲੀ ॥੩॥ ( Raag Dhanaasree, M. 4 GGS 667).
jin har japiaa sae har hoeae har miliaa kael kaelaalee ||3||
Those who meditate on the Lord, become the Lord; the playful, wondrous Lord meets them. ||3||
ਜੋ ਵਾਹਿਗੁਰੂ ਨੂੰ ਸਿਮਰਦੇ ਹਨ, ਉਹ ਵਾਹਿਗੁਰੂ ਵਰਗੇ ਹੋ ਜਾਂਦੇ ਹਨ ਅਤੇ ਕੌਤਕੀ ਤੇ ਖਿਲੰਦੜਾ ਸਾਈਂ ਉਹਨਾਂ ਨੂੰ ਮਿਲ ਪੈਂਦਾ ਹੈ।

21. ਮਾਰੈ ਰਾਖੈ ਏਕੋ ਆਪਿ ॥ (Raag Gaurhee Sukhmanee, M. 5, GGS 281).
maarai raakhai eaeko aap ||
The One Lord Himself destroys and also preserves.
ਇਕ ਪ੍ਰਭੂ ਆਪੇ ਹੀ ਮਾਰਦਾ ਤੇ ਰਖਿਆ ਕਰਦਾ ਹੈ।

ਮਾਨੁਖ ਕੈ ਕਿਛੁ ਨਾਹੀ ਹਾਥਿ ॥ maanukh kai kishh naahee haathh ||
Nothing at all is in the hands of mortal beings.
ਆਦਮੀ ਦੇ ਹੱਥ ਵਿੱਚ ਕੁਛ ਭੀ ਨਹੀਂ।

22. ਸਬਦੁ ਬੀਚਾਰਿ ਭਏ ਨਿਰੰਕਾਰੀ ॥ (Raag Raamkalee, M. 1, GGS 904).
sabadh beechaar bheae nirankaaree ||
Contemplating the Shabad, we become Nirankaari – we come to belong to the Formless Lord God.
ਸੁਆਮੀ ਦੇ ਨਾਮ ਦਾ ਸਿਮਰਨ ਕਰਨ ਦੁਆਰਾ ਇਨਸਾਨ ਸਰੂਪ-ਰਹਿਤ ਸੁਆਮੀ ਦਾ ਹੀ ਹੋ ਜਾਂਦਾ ਹੈ।

ਗੁਰਮਤਿ ਜਾਗੇ ਦੁਰਮਤਿ ਪਰਹਾਰੀ ॥
guramath jaagae dhuramath parehaaree ||
awakening to the Guru’s Teachings, evil-mindedness is taken away.
ਗੁਰਾਂ ਦੇ ਉਪਦੇਸ਼ ਦੁਆਰਾ ਜਾਗ ਪੈਣ ਨਾਲ ਆਦਮੀ ਦੀ ਖੋਟੀ ਬੁੱਧੀ ਨਾਸ ਹੋ ਜਾਂਦੀ ਹੈ।

23. ਸਤਸੰਗਤਿ ਕੈਸੀ ਜਾਣੀਐ ॥ (Raag Sriraag, M. 1, GGS 72).
sathasangath kaisee jaaneeai ||
How is the Society of the Saints to be known?
ਸਾਧਸੰਗਤ ਕਿਸ ਤਰ੍ਹਾਂ ਜਾਣੀ ਜਾਂਦੀ ਹੈ?

ਜਿਥੈ ਏਕੋ ਨਾਮੁ ਵਖਾਣੀਐ ॥
jithhai eaeko naam vakhaaneeai ||
There, the Name of the One Lord is chanted.
ਇਕ ਪ੍ਰਭੂ ਦੇ ਨਾਮ ਦਾ ਉਥੇ ਉਚਾਰਨ ਹੁੰਦਾ ਹੈ।

24. ਪ੍ਰਭ ਮਿਲਣੈ ਕੀ ਏਹ ਨੀਸਾਣੀ ॥ (Raag Maajh, M. 5, GGS 106).
prabh milanai kee eaeh neesaanee ||
This is the sign of union with God:
ਸੁਆਮੀ ਦੇ ਮਿਲਾਪ ਦਾ ਇਹ ਲੱਛਣ ਹੈ।

ਮਨਿ ਇਕੋ ਸਚਾ ਹੁਕਮੁ ਪਛਾਣੀ ॥
man eiko sachaa hukam pashhaanee ||
in the mind, the Command of the True Lord is recognized.
ਇਨਸਾਨ ਆਪਣੇ ਚਿੱਤ ਅੰਦਰ ਕੇਵਲ ਸੱਚੇ ਸਾਈਂ ਦੇ ਫੁਰਮਾਨ ਨੂੰ ਹੀ ਸਿੰਾਣਦਾ ਹੈ।

25. ਜਿਨ੍ਹ੍ਹਾ ਨ ਵਿਸਰੈ ਨਾਮੁ ਸੇ ਕਿਨੇਹਿਆ ॥ (Raag Aasaa, M. 5, GGS 397).
jinhaa n visarai naam sae kinaehiaa ||
What are they like – those who do not forget the Naam, the Name of the Lord?
ਉਹ ਕੇਹੋ ਜੇਹੇ ਹਨ, ਜੋ ਨਾਮ ਨੂੰ ਨਹੀਂ ਭੁਲਾਉਂਦੇ

ਭੇਦੁ ਨ ਜਾਣਹੁ ਮੂਲਿ ਸਾਂਈ ਜੇਹਿਆ ॥੧॥
bhaedh n jaanahu mool saanee jaehiaa ||1||
Know that there is absolutely no difference; they are exactly like the Lord. ||1||
ਉਹ ਮਾਲਕ ਦੀ ਮਾਨਿੰਦ ਹਨ, ਜਾਣ ਲੈ ਕਿ ਦੋਵਾਂ ਦੇ ਵਿਚਾਰਾਂ ਵਿੱਚ ਮੂਲੋ ਹੀ ਕੋਈ ਫਰਕ ਨਹੀਂ।

Guru-Sabd leads to Waheguru, the greatest Tat by daily practice:-

ਸੋਧਤ ਸੋਧਤ ਸੋਧਤ ਸੀਝਿਆ ॥ (Raag Gaurhee Sukhmanee, M. 5, GGS 281).
sodhhath sodhhath sodhhath seejhiaa || Searching, searching, searching, and finally, success!
ਭਾਲਦਾ, ਭਾਲਦਾ ਅਤੇ ਭਾਲਦਾ ਹੋਇਆ, ਓੜਕ ਨੂੰ ਜੀਵ ਕਾਮਯਾਬ ਹੋ ਜਾਂਦਾ ਹੈ।

ਗੁਰ ਪ੍ਰਸਾਦਿ ਤਤੁ ਸਭੁ ਬੂਝਿਆ ॥
gur prasaadh thath sabh boojhiaa ||
By Guru’s Grace, the essence of all reality is understood.
ਗੁਰਾਂ ਦੀ ਮਿਹਰ ਸਦਕਾ ਉਹ ਸਾਰੀ ਅਸਲੀਅਤ ਨੂੰ ਜਾਣ ਲੈਦਾ ਹੈ।

– Guru Nanak Ji himself proclaimed the importance of Naam as his only support in the following verse:-

ਤੇਰਾ ਏਕੁ ਨਾਮੁ ਤਾਰੇ ਸੰਸਾਰੁ ॥ (Sriraag, M. 1, GGS 24).
thaeraa eaek naam thaarae sansaar ||
Your Name alone, Lord, saves the world.
ਕੇਵਲ ਤੇਰਾ ਨਾਮ ਹੀ ਜਗਤ ਦਾ ਪਾਰ ਉਤਾਰਾ ਕਰਦਾ ਹੈ।

ਮੈ ਏਹਾ ਆਸ ਏਹੋ ਆਧਾਰੁ ॥੧॥ ਰਹਾਉ ॥ mai eaehaa aas eaeho aadhhaar ||1|| rehaao ||
This is my hope; this is my support. ||1||Pause||
ਕੇਵਲ ਇਹ ਹੀ ਮੇਰੀ ਉਮੀਦ ਹੈ ਤੇ ਇਹ ਹੀ ਆਸਰਾ। ਠਹਿਰਾਉ।

– So for a Sikh, it is made clear in the Gurbani to accept that “ਪ੍ਰਭ ਕਾ ਸਿਮਰਨੁ ਸਭ ਤੇ ਊਚਾii” (prabh kaa simaran sabh thae oochaa ).(Raag Gaurhee Sukhmanee, M. 5, GGS 263) and ਨਾਨਕ ਕੈ ਘਰਿ ਕੇਵਲ ਨਾਮੁ ॥੪॥੪॥ -“naanak kai ghar kaeval naam ||4||4||”-(Raag Bhaira-o, M. 5, GGS 1136)..

The Gurbani promotes Universal brotherhood (presence of God in all of us) and in turn offers scope for peace and prosperity in the world:-

ਤੂੰ ਘਟ ਘਟ ਅੰਤਰਿ ਸਰਬ ਨਿਰੰਤਰਿ ਜੀ ਹਰਿ ਏਕੋ ਪੁਰਖੁ ਸਮਾਣਾ ॥ (Aasaa M. 4, GGS. 11 & 394).
thoon ghatt ghatt anthar sarab niranthar jee har eaeko purakh samaanaa ||
You are constant in each and every heart, and in all things. O Dear Lord, you are the One.
ਤੂੰ ਹੇ ਪੂਜਯ ਤੇ ਅਦੁੱਤੀ ਵਾਹਿਗੁਰੂ ਸੁਆਮੀ! ਸਾਰਿਆਂ ਦਿਲਾਂ ਅਤੇ ਹਰ ਇਕਸੁ ਅੰਦਰ ਇਕ ਰਸ ਸਮਾਇਆ ਹੋਇਆ ਹੈ।

ਆਠ ਪਹਰ ਪ੍ਰਭ ਪੇਖਹੁ ਨੇਰਾ ॥ (Raag Gauri Sukhmanee Guru Arjan Dev, GGS. 293)
aath pehar prabh paekhahu naeraa ||
Behold God near at hand, twenty-four hours a day.
ਸਾਰਾ ਦਿਹਾੜਾ ਤੂੰ ਹੀ ਸਾਹਿਬ ਨੂੰ ਐਨ ਨੇੜੇ ਦੇਖ।

ਮਿਟੈ ਅਗਿਆਨੁ ਬਿਨਸੈ ਅੰਧੇਰਾ ॥ (
mittai agiaan binasai andhhaeraa ||
Ignorance shall depart, and darkness shall be dispelled.
ਤੇਰੀ ਬੇਸਮਝੀ ਦੂਰ ਹੋ ਜਾਏਗੀ ਅਤੇ ਅੰਨ੍ਹੇਰਾ ਮਿਟ ਜਾਏਗਾ।
Note: All translations are from the Internet

Kirpal Singh
Wellington, New Zealand
kirpal2singh@yahoo.com

According to the Gurbani Har-ras is a blissful state of connectivity with Waheguru (Naam). Guru Amar Das Ji explains the importance of Har-ras in Anand Sahib in Pauris 32, 37 and 38. Guru Ji says that all the worldly tastes/enjoyments lack the ras (essence of enjoyment) that one enjoys when one is enshrining Waheguru in one’s heart. The state of enjoyment of Har-ras comes only to those who first connect with a Guru in order to receive Waheguru’s grace and His Nad/kirpa in obtaining the ecstatic state of Naam.

ਏ ਰਸਨਾ ਤੂ ਅਨ ਰਸਿ ਰਾਚਿ ਰਹੀ ਤੇਰੀ ਪਿਆਸ ਨ ਜਾਇ ॥ (Raamkali M. 3, GGS. 921).
O my tongue, you are engrossed in other tastes, but your thirsty desire is not quenched.

ਪਿਆਸ ਨ ਜਾਇ ਹੋਰਤੁ ਕਿਤੈ ਜਿਚਰੁ ਹਰਿ ਰਸੁ ਪਲੈ ਨ ਪਾਇ ॥
Your thirst shall not be quenched by any means, until you attain the subtle essence of the Lord.

ਹਰਿ ਰਸੁ ਪਾਇ ਪਲੈ ਪੀਐ ਹਰਿ ਰਸੁ ਬਹੁੜਿ ਨ ਤ੍ਰਿਸਨਾ ਲਾਗੈ ਆਇ ॥
If you do obtain the subtle essence of the Lord, and drink in this essence of the Lord, you shall not be troubled by desire again.

ਏਹੁ ਹਰਿ ਰਸੁ ਕਰਮੀ ਪਾਈਐ ਸਤਿਗੁਰੁ ਮਿਲੈ ਜਿਸੁ ਆਇ ॥
This subtle essence of the Lord is obtained by good karma, when one comes to meet with the True Guru.

ਕਹੈ ਨਾਨਕੁ ਹੋਰਿ ਅਨ ਰਸ ਸਭਿ ਵੀਸਰੇ ਜਾ ਹਰਿ ਵਸੈ ਮਨਿ ਆਇ ॥੩੨॥
Says Nanak, all other tastes and essences are forgotten, when the Lord comes to dwell within the mind. ||32||

In order to obtain Har-ras (Har-Naam), Guru Ji recommends reading/studying and listening to Gur-sabd and Gurbani.

ਅਨਹਤ ਬਾਣੀ ਗੁਰ ਸਬਦਿ ਜਾਣੀ ਹਰਿ ਨਾਮੁ ਹਰਿ ਰਸੁ ਭੋਗੋ ॥ (Raag Ramkalee M. 3, GGS. 921). a
I have come to know the unstruck sound current and the Word of the Guru’s Shabad; I enjoy the sublime essence of the Lord, the Lord’s Name.
………….
ਏ ਸ੍ਰਵਣਹੁ ਮੇਰਿਹੋ ਸਾਚੈ ਸੁਨਣੈ ਨੋ ਪਠਾਏ ॥
O my ears, you were created only to hear the Truth.

ਸਾਚੈ ਸੁਨਣੈ ਨੋ ਪਠਾਏ ਸਰੀਰਿ ਲਾਏ ਸੁਣਹੁ ਸਤਿ ਬਾਣੀ ॥
To hear the Truth, you were created and attached to the body; listen to the True Bani.

ਜਿਤੁ ਸੁਣੀ ਮਨੁ ਤਨੁ ਹਰਿਆ ਹੋਆ ਰਸਨਾ ਰਸਿ ਸਮਾਣੀ ॥ (Raag Ramkalee M. 3, GGS. 922).
Hearing it, the mind and body are rejuvenated, and the tongue is absorbed in Ambrosial Nectar.

Guru Ram Das Ji adds that blessed is the company of those who dwell in Naam i.e. in the bliss of “Gurbani eis jag mehi chaanan”.

ਧਨੁ ਧੰਨੁ ਸਤਸੰਗਤਿ ਜਿਤੁ ਹਰਿ ਰਸੁ ਪਾਇਆ ਮਿਲਿ ਜਨ ਨਾਨਕ ਨਾਮੁ ਪਰਗਾਸਿ ॥੪॥੪॥ (Raag Goojree M. 4, GGS. 10-8).
Blessed, blessed is the Sat Sangat, the True Congregation, where the Lord’s Essence is obtained. Meeting with His humble servant, O Nanak, the Light of the Naam shines forth. ||4||4||

According to the Gurbani, the Har-ras can easily control all temptations of Maya and one can live a good life free from vices such as anger, lust, greed, attachments, ego; and one can easily abstains from the use of alcoholic intoxicants and uplifting drugs etc. A certain degree of Har-ras through the Gurbani is a sure remedy to bring the prevalent Punjab’s current problems of excessive consumption of alcohol, tobacco and other harmful drugs among the Sikhs. Nit-nem is a must prescription!

Kirpal Singh
Wellington, New Zealand
kirpal2singh@yahoo.com

The Gurmat puts a lot of emphasis to have a Guru for enlightenment as given in the following tuks:

ਗੁਰ ਬਿਨੁ ਘੋਰੁ ਅੰਧਾਰੁ ਗੁਰੂ ਬਿਨੁ ਸਮਝ ਨ ਆਵੈ ॥ (Sava-yay – in praise of Guru Ram Das by Bhatt Nal, GGS. 1399).

Without the Guru, there is utter darkness; without the Guru, understanding does not come.
ਗੁਰ ਬਿਨੁ ਸੁਰਤਿ ਨ ਸਿਧਿ ਗੁਰੂ ਬਿਨੁ ਮੁਕਤਿ ਨ ਪਾਵੈ ॥
Without the Guru, there is no intuitive awareness or success; without the Guru, there is no liberation.

The importance of seeking the advice of Guru is emphasised in the following tuks:

1. ਕੁੰਭੇ ਬਧਾ ਜਲੁ ਰਹੈ ਜਲ ਬਿਨੁ ਕੁੰਭੁ ਨ ਹੋਇ ॥ ਗਿਆਨ ਕਾ ਬਧਾ ਮਨੁ ਰਹੈ ਗੁਰ ਬਿਨੁ ਗਿਆਨੁ ਨ ਹੋਇ ॥੫॥(Raag Aasaa M. 1, GGS. 469).
Water remains confined within the pitcher, but without water, the pitcher could not have been formed; just so, the mind is restrained by spiritual wisdom, but without the Guru, there is no spiritual wisdom. ||5||

2. ਮਤਿ ਵਿਚਿ ਰਤਨ ਜਵਾਹਰ ਮਾਣਿਕ ਜੇ ਇਕ ਗੁਰ ਕੀ ਸਿਖ ਸੁਣੀ ॥ (Guru Nanak, Jap, GGS. 2).
Within the mind are gems, jewels and rubies, if you listen to the Guru’s Teachings, even once.

ਗੁਰਾ ਇਕ ਦੇਹਿ ਬੁਝਾਈ ॥ ਸਭਨਾ ਜੀਆ ਕਾ ਇਕੁ ਦਾਤਾ ਸੋ ਮੈ ਵਿਸਰਿ ਨ ਜਾਈ ॥੬॥
The Guru has given me this one understanding: there is only the One, the Giver of all souls. May I never forget Him! ||6||

3. ਗੁਰ ਕੀ ਪੈਰੀ ਪਾਇ ਕਾਜ ਸਵਾਰਿਅਨੁ ॥ (Raag Goojree M. 5, GGS. 517).
Falling at the feet of the Guru, our works are embellished with perfection.

4. ਗੁਰ ਕੀ ਮਤਿ ਤੂੰ ਲੇਹਿ ਇਆਨੇ ॥ ਭਗਤਿ ਬਿਨਾ ਬਹੁ ਡੂਬੇ ਸਿਆਨੇ ॥(Raag Gauhree M. 5, GGS. 288).
Take the Guru’s advice, you ignorant fool; without devotion, even the clever have drowned.

5. ਆਪੁ ਛਡਿ ਸਦਾ ਰਹੈ ਪਰਣੈ ਗੁਰ ਬਿਨੁ ਅਵਰੁ ਨ ਜਾਣੈ ਕੋਏ ॥(Raag Raamkalee M. 3, GGS. 919-20).
Renouncing selfishness and conceit, he remains always on the side of the Guru; he does not know anyone except the Guru.

ਕਹੈ ਨਾਨਕੁ ਸੁਣਹੁ ਸੰਤਹੁ ਸੋ ਸਿਖੁ ਸਨਮੁਖੁ ਹੋਏ ॥੨੧॥
Says Nanak, listen, O Saints: such a Sikh turns toward the Guru with sincere faith, and becomes sunmukh. ||21||

Who is the Guru afterall and how can one have full confidence in such a Guru? The Gurbani explains beautifully and guides as:-

ਨਾਨਕ ਸੋਧੇ ਸਿੰਮ੍ਰਿਤਿ ਬੇਦ ॥ ਪਾਰਬ੍ਰਹਮ ਗੁਰ ਨਾਹੀ ਭੇਦ ॥੪॥੧੧॥੨੪॥ (Raag Bhairo M. 5, GGS. 1142).
Nanak has studied the Simritees and the Vedas. There is no difference between the Supreme Lord God and the Guru. ||4||11||24||

Now according to the Gurbani when the Waheguru and Guru are the same and the power of Waheguru is behind the Guru, then it makes a lot of sense that we trust in Gursabd, which is the voice (Truth) conveyed by Waheguru through the Guru:-

ਗੁਰ ਕਾ ਸਬਦੁ ਰਤੰਨੁ ਹੈ ਕਰਿ ਚਾਨਣੁ ਆਪਿ ਦਿਖਾਇਆ ॥ (Raag Malaar M. 1, GGS. 1290).
The Word of the Guru’s Sabd is a jewel, through which the Lord shines forth and reveals Himself.

On receiving the Divine light from the Guru, one gets enlightenment and emancipation and the darkness of ignorance is dispelled:-

ਗਿਆਨ ਅੰਜਨੁ ਗੁਰਿ ਦੀਆ ਅਗਿਆਨ ਅੰਧੇਰ ਬਿਨਾਸੁ ॥ (Raag Gauhree M. 5, Sloak 23, GGS. 293).
The Guru has given the healing ointment of spiritual wisdom, and dispelled the darkness of ignorance.

ਹਰਿ ਕਿਰਪਾ ਤੇ ਸੰਤ ਭੇਟਿਆ ਨਾਨਕ ਮਨਿ ਪਰਗਾਸੁ ॥੧॥
By the Lord’s Grace, I have met the Saint; O Nanak, my mind is enlightened. ||1||

So for a Sikh it is a must to seek shelter in the Guru Granth Sahib where Waheguru incarnate Guru lives who can bring enlightenment by reading, reciting, contemplating, obeying and putting in practice the truthful messages of Gurbani (Gursabd).

“Gurmat sachi sacha vichaar”.

Kirpal Singh
Wellington, New Zealand
kirpal2singh@yahoo.com