Gurmat Saachi Saacha Vichaar

The brutal killing of many innocent Sikhs across India in 1984 is still a burning subject after more than 30 years. It is indeed an extremely sad era for the entire Sikh Community being not able to get natural justice for the victims. This clearly indicates that the Sikh Community lacks on its resources to make an impact. The tragedy of genocide leaves many trails for us to ponder about as to what caused this tragedy?

It is obvious that the entire Sikh Community and our Sikh-leadership failed not only to avert the massacre by not intervening with courage, strength and numbers to curb the root cause in the first place. We failed as a Community to convince either of the warring parties to avoid the showdown. The Sikh President of India, Akali Dal, SGPC, Punjab Sikh Political leadership, other high ranking Sikhs in the government and Generals in the defence force either they kept quite or they had a no say to stop the Operation Blue Star. The saddest part is that the entire Sikh Community stood as a silent spectator and no forceful voice was raised or protest made in public to ask their Sikh members occupying the Akal Takhat to go out of the premises for its sanctity in the first place.

The Government of India was certainly ill-advised on the consequences of damaging the Darbar Sahib. The result was a war between two un-equals, which resulted in a colossal loss of lives and in the destruction of Sikh heritage.

One can draw some guiding conclusions and directions to learn from:-

1.Leadership/Direction: The Sikh Leadership is extremely poor and lacks courage and so are the Sikh masses who are responsible for putting them in positions of governance.

In support of partition of India, the Sikhs lost the most as compared to the Hindus. The Muslims were the clear winners. Later a large Punjab was broken into a smaller Punjabi Suba (current Punjab) at the pressure of the poor Sikh Leadership. Please do not again ask for a separate state or country for the Sikh – it is going to be another disastrous loss for the Sikhs. There are people sitting comfortably outside India who can easily air their views without weighing the consequences.

The collective Sikh leadership and the community have failed to get justice for the families of victims of 1984 is a clear indication that we do not have a powerful voice and also do not have numbers to shake the decision makers in a democracy where vote of each individual counts? In order to bring clarity of thinking and courage, we need to turn to our Guru-Guru Granth Sahib to inculcate leadership qualities, courage and cooperation within the Community and the rest of Humanity.

2. Management Skills: Managing Committees of Gurduars are run in a stereotype fashion by mostly ignorant Sikhs who use these platforms to further look for seats as Municipal Commissioner, MLAs, MP, State Governorship etc. The Sikhs are unable to govern Indian historic Gurdwaras as a single Body such as SGPC, Amritsar. Delhi- and recently Haryna-Gurdwaras are run by separate committees with absolutely no links and cooperation with one and other and rather they confront each other.

3. Education/language/literacy: The once prestigious Sri Guru Teg Bhadur Khalsa Higher Secondary School in Delhi has currently many sections of classes without a single Sikh student. Outside Punjab, the normal conversation between the Sikh parents & grandparents with their siblings is in a language other than in Punjabi. Even in Chandigarh (capital of Punjab), the Punjabi was not recognized as a second language until recently. What a pity for the Sikh-Community to be so helpless!

I visited the library of Sisganj Gurduara in Delhi recently and found it worst than a library in a middle level school in Delhi. I talked to the Management and later wrote a letter to the President of Delhi SGMC but was told that it was not on their priority. What a sad status of the leadership? The libraries attached to Bangla Sahib and Rakabganj Gurduaras are in worse state.

All the monthly magazines brought out by SGPC and DSGMC are stereotype. ‘Gurmat Parkash’ is good but the writings do not address the curiosity of our younger generation. With the result young minds are drifting to other beliefs which sound logical to them. There is an urgent need for well stacked ‘Gurmat-libraries in India and overseas with modern internet facilities to carry out research and stay abreast with Inter-faith dialogues’.

4. Proficiency in Gurbani: We do not promote learning of Gurmukhi Script and Punjabi language seriously. It will not be very far when the so called Sikhs will not be able to communicate to their Guru and the Guru Granth Sahib will be a silent idol. Most Sikhs anyhow are unable to read the Guru Granth Sahib and few of those who can read, cannot understand fully. Reading and reciting from the Guru Granth Sahib has become a specialist’s task. While the Sikhs still show great devotion to the Guru Granth Sahib and spend long hours listening to the Kirtan, but in the majority of cases, the intellectual understanding of the Gurbani and Sikh philosophy is truly abysmal.

The scriptures are becoming inaccessible to the younger generations because of the language used. The Khalsa Schools in Delhi, which were once primarily started to cater for Sikh students’ to learn Gurmukhi are not patronized any more. The Sikh parents want their children to study in public or other schools.

5. Sikh Identity: Generally an adherent of the Sikhism is called as a Sikh – one who is looking up to the Guru Granth Sahib as Guru even when he/she may be imperfect. Thus a Sikh could be: Amritdhari, Keshdhari, (Punjbi & non-Punjabi, Indians, Europeans, Americans, and Africans etc.), Sehajdhari sikh, gora or kala sikh and the list can go on. Since they are striving to be Sikhs, they are equal and deserve respect and all doors be kept open to all those who call themselves “Sikhs”. Guru Gobind Singh Ji provided water for enemy soldiers in the battle field and here we fail to accept or embrace those as Sikhs who are moving towards the Guru Granth Sahib, the most important Rehat Maryada for a Sikh.

The three virtues or pillars of the Sikhism: Nam Japna (comes from understanding of Gurbani –promotes 100% literacy); Kirt Karni (promotes professionalism) and Vand ke Chakhana (promotes Seva/ charity). The serious promoters of these qualities ‘Sikhs’ will certainly make good citizens of the World and shall promote spirituality, peace and prosperity wherever they will be- to help create ‘Khalistan’- a land of good people with sharing their resources.

6. Political Scene: In India, as we all know that there is a sharp divide between the Sikhs and Hindus (particularly the RSS) and the resentment with the majority community is ever widening. At political level, where number counts, the Sikhs are at almost even numbers with non-Sikhs in the Punjab State. The Sikh votes are predominantly divided in to two Camps: the Shromani Akali Dal (SAD) and Congress. With the growing number of migrant workers settling in Punjab, the days are not far away when the BJP, main Hindu political Party can easily take over the political control to run Punjab Government throwing SAD in the background altogether. If once BJP takes over on its own, the reversal of political process may not be easy. To remain in control in Punjab the Sikh community needs to boost its numbers or those who have strong allegiance to the Sikhs.

The Sikhs are anyway drifting away to various Deras, Babas and Yogis who are also promoting Gurbani but accept both the turbaned and non-turbaned Sikhs and non-Sikhs alike. The proposition is to suggest to open the doors and to accept those who have faith and trust in the Guru Granth Sahib (Gurbani) as the Sikhs. Guru Gobind Singh Sahib gave us the suffixes of `Singh’ and `Kaur’ after our names. But Guru Sahib nowhere said that those who do not have `Singh’ and `Kaur’ after their names are not Sikhs. Why cannot a George, Mary, Kamlesh, Rahman, Sharma, Christine, Joseph etc be Sikh names as well (Bhai Dr. Harbans Lal, USA is a living example)?

The future of Sikhs is too important to unfold on its own while we all passively wait. Certainly it cannot be left to some politico-religious Jathedars who may be great in their ceremonial functions but who may not be able to participate in any historical, philosophic or intellectual or even theological discourse. We need to build a Sikh Community with high ranking managers, diplomats, professionals, bureaucrats, entrepreneurs, politicians, scientists, economists, engineers, agriculturists, teachers, doctors, soldiers and sociologists, Sikhi /Gurbani Pracharaks ete etc.

In a democratic setup the numerical strength of a community matters. So there is a need to increase the number of Sikhs to a point that counts. We have to define the Sikh identity clearly taking in to account the ground reality. This requires a serious debate and setting up of an International Think Tank of the Sikhs and all those who have a commitment to turn to Guru Granth Sahib as Guru. This could be a serious discussion point for the various Sikh-Internet Groups as to how to give a shape to the Think Tank. The Sikh Diaspora in USA, Canada and UK should come forward to provide a base for technical and financial resources to bring about necessary changes by involving members of younger generations.

In the meantime, my appeal to all of you is to please do not accept even the second best people to run your local Gurdwaras/Sikh Institutions.

Kirpal Singh
Wellington, New Zealand
kirpal2singh@yahoo.com

Gurmat (Gurbani) helps us to understand the concept of Guruship in Sikhi. The Guru is the Creator, Almighty God (Waheguru).

ਭੁਲਣ ਅੰਦਰਿ ਸਭੁ ਕੋ ਅਭੁਲੁ ਗੁਰੂ ਕਰਤਾਰੁ ॥ ਗੁਰਮਤਿ ਮਨੁ ਸਮਝਾਇਆ ਲਾਗਾ ਤਿਸੈ ਪਿਆਰੁ ॥ (Sri Raag M. 1,GGS. 61-7).
Everyone makes mistakes; only the Guru and the Creator are infallible. One who instructs his mind with the Guru’s Teachings comes to embrace love for the Lord.

All the spiritual leaders/teachers are Bhagats. They rejoice and sing in the Divine awareness:-

ਭਗਤ ਤੇਰੈ ਮਨਿ ਭਾਵਦੇ ਦਰਿ ਸੋਹਨਿ ਕੀਰਤਿ ਗਾਵਦੇ ॥ (Raag Asa M. 1, GSS. 468-2).
Your devotees are pleasing to Your Mind, Lord. They look beautiful at Your door, singing Your Praises.

ਨਾਨਕੁ ਬੋਲੈ ਬੋਲਾਇਆ ਤੇਰਾ ॥੪॥੨੩॥੨੯॥ (Raag Suhi M. 5, GGS. 743-4).
Nanak speaks as You inspire him to speak. ||4||23||29||

According to Gurbani the word “ਤੇਰਾ” gives indication of GURU of Sikh Gurus who were engrossed in Naam, fear and love of their GURU, the creator of Sachi Bani (ਸਚੁ ਬਾਣੀ). .

ਨਾਮੁ ਭੈ ਭਾਇ ਰਿਦੈ ਵਸਾਹੀ ਗੁਰ ਕਰਣੀ ਸਚੁ ਬਾਣੀ ॥ (Raag Malar M. 1, GGS. 1275-7).
One who, through the love and fear of God, enshrines the Naam within his heart, acts according to the Guru’s Instructions and knows the True Bani.

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 lead them to the realm of knowledge in which one starts enjoying ‘uchi surti’ and a taste of ‘Anand, Vismad and to Sehaj’.

Further one become pious with a growing divine guidance. In this awastha one feels a natural sense of elevation in one’s thinking faculties 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 – a state of ‘Gobind Milan where when loses one’s personal identity and matt in exchange for Gurmat.

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”. Sadh, Sants, Brahm Giani, and Gurumuk 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”.(Sukhmani Sahib).

One needs to be a Sadh/Sant/Brahmgiani 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 Bhagats was that of Naam 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/nadr/grace/gurparsad only and the starting point is daily nit-nem of Gurbani of Guru Granth Sahib.

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 of Khands in Japji Sahib and in four steps of Laavan. And this awareness of the level of Gurmat is exactly “Gurdarshan” (channan from Gurmat).

ਜਨਮ ਮਰਣ ਕੀ ਮਲੁ ਕਟੀਐ ਗੁਰ ਦਰਸਨੁ ਦੇਖਿ ਨਿਹਾਲ ॥੨॥ (GGS. 45)
The filth of birth and death is washed away, and one is uplifted, beholding the Blessed Vision of the Guru’s Darshan. ||2||

Kirpal Singh
Wellington, New Zealand
kirpal2singh@yahoo.com

The Sikh Gurus were a great lover of nature and clean atmosphere. Guru Nanak Sahib defines Air, Water and Earth in Divine Terms in Jap Ji Sahib:-

ਪਵਣੁ ਗੁਰੂ ਪਾਣੀ ਪਿਤਾ ਮਾਤਾ ਧਰਤਿ ਮਹਤੁ ॥ (Salok M. 1, GGS. 8-10).
Pavan Guroo Paanee Pithaa Maathaa Dhharath Mehath ||
Air is the Guru, Water is the Father, and Earth is the Great Mother of all.

Guru Sahib compares air with guru, water with father and earth with mother, employing, that we should respect air, water and earth like our guru, father and mother by keeping the environment/ atmosphere around us clean and tidy.

Over the last hundred years, the average temperature of the earth’s atmosphere has gone up by one degree Fahrenheit thus possibly causing the global warming. The environmentalists are of the opinion that human activities, cutting down of trees, producing of trash and environmental pollution are some of the reasons for increase in atmospheric temperature.

Certain gases like carbon dioxide, nitrous oxide and methane prevent heat energy from escaping back into space thus keeping the earth warm like a greenhouse. The phenomenon of trapping the heat in our atmosphere is termed as the greenhouse effect. This possibly leads to global warming, which is destroying earth’s biodiversity and native ecosystems and thus putting plants, animals and people at risk. In the past, nature produced just the right amount of greenhouse gases to keep earth at a balance temperature.

Ever since the industrial revolution, an increased amount of greenhouse gases, which are emitted from industrial and human activities and from motor vehicles are throwing nature off balance. Under the Kyoto Protocol created in Kyoto , Japan in 1977, most countries signed and ratified the agreement aimed at reducing greenhouse gas emissions. The agreement also calls for choosing modern technology that can reduce use of fossil fuels and help protect the planet. The recent meeting on Climate Change held in Copenhagen was an attempt to find solutions to this problem. A meeting in Paris further emphasized the need for a cleaner environment though there are differences in practical approach to curb pollution causing Global Warming.

Electricity generation, from fossil fuels such as oil and petroleum and burning of coal, natural gas, wood and garbage causes global warming. Cutting down of trees enhances the amount of carbon dioxide-a greenhouse gas and reduces the amount of oxygen for us to breathe in the atmosphere. Supporting wind and solar power can reduce our reliance on coal-burning power plants, the largest source of global warming pollution.

Activities such as turning on a light, watching TV and playing video game or listening to a stereo, washing or drying clothes, using a hairspray and hair dryer, driving a car, heating a meal in a microwave, using a heater or an air-conditioner and using a dish washer etc use electrical energy and pollute the air.

Global warming may lead to changes in rainfall patterns, increased intensity of extreme weather events, a rise in sea level, and a wide range of impacts on plants, wildlife, and humans. When plants and animals die, people lose two sources of food, plant food and animal food. The sea level rise covers many low level islands causing people to flee from their habitats. Global warming and atmospheric pollution destroy forests as a result of acid rain and by causing wildfires. Other effects include changes in agricultural yields, glacier retreat, species extinctions and increase in the ranges of disease vectors.

To seek solutions, it is intended to reduce the use of fossil fuels, protect native forests as carbon storehouses and help plant native trees in urban and deforested areas. There is imperative need to involve children at an early stage to become aware of protecting their environments. A pledge to protect environment should be part of their daily prayer said at home and or at school.

Children should get active and speak out to the leaders expressing their concerns about climate change and mount campaign against global warming. Children should form environmental awareness clubs in schools and debate on issues which effect their health and surroundings. They should be careful about leaving TV, computer and lights on when not in use in order to saves a lot of energy and money. Leaving various gadgets on standby also uses a surprising amount of energy and can help significantly to reduce energy shortage. How one chooses to use energy affects all life on the earth. The more energy we use, the more the planet warms up.

Carpooling for going to school, using metro, buses or train, riding bicycles and or walking to school will help lower the amount of greenhouse gases in the air. School students should form squads to periodically plant trees and collect garbage as part of community service around their respective schools and its neighborhoods. Children should insist their parents to drive a small and efficient fuel car in driving them to schools. Children should be encouraged to do gardening in the backyard of their house, where possible, by composting waste food of the family in order to recycle the waste.

PS: The educational institutions (schools, colleges, Gurduaras etc.) can put up this as a poster on their respective notice-boards for the attention of children and parents.

Kirpal Singh
Wellington, New Zealand
kirpal2singh@yahoo.com

As you all know that Guru Gobind Singh was a great scholar, God fearing and a Manager with extraordinary skills. He inherited determination for pragmatic changes from his predecessors, the nine Sikh Gurus. As a result, towards the end of his sojourn in this world, he completed and got the Guru Granth Sahib ready to be ordained as the next living Guru of the Sikhs.
Thus the first requisite for a Sikh that he introduced was to “Charni Lagna” – literally, “at the feet of the Guru” is the traditional name of the event where a Sikh formally begins reading from the Guru Granth Sahib and is the most important “Rahat Maryada”.

This order came from a Chief Executive of the Sikh-Panth without reference to any other instruction. Therefore, in fitness of things, it should imply that all the past edicts are superseded by the last and final order. The Guru as a leader guided the Sikhs to turn to the Guru Granth Sahib for advice thereafter. Should we then have any other choice but to read, understand and contemplate on Gurbani to go forward and lead a decent and full life of a Sikh while pursuing a variety of different professions and vocations in life in this wonderful world full of diversity?

Earlier, to meet the then immediate threats posed by enemieis of Sikhs, Guru Gobind Singh Ji raised a martial community by introducing the five Ks in order to give a visibly identifiable appearance that could not be easily infiltrated by the enemy. The uniform assigned was in keeping with the preparedness desired of a saint-soldier with the driving force of daily recitation (Nitnem) of Gurbani. His magic worked and eventually the Sikh rule was established and lasted for 47 years.

Since that time the need of the society has changed. However, the Guru Granth Sahib continues to guide us as to how to live life (spiritual, ethical, social etc.) and to merge with God. The grasp of Gurbani leads a Sikh to Nam Sirnrn. Thus there is no room for any rituals or unnecessary practices to meet the spiritual goal in life.The Gurbani clearly guides:-

1. “ਪ੍ਰਭ ਕਾ ਸਿਮਰਨੁ ਸਭ ਤੇ ਊਚਾ ॥(Sukhmanee Sahib (SS). Ashtp.1-slok 4).
prabh kaa simaran sabh thae oochaa ||
2. “Aath pahar simro tis rasna” (SS. 6-1).
3. “Aath pahar prab basey hazoore, kau Nanak sayei jan purre” (SS. 17-7)
4. “Aath pahar prab pekho nera, mitey agianne binse andhera” (SS. 22-5)
5. “Othath bathath sovat naam, kau Nanak jan ke sad kaam” (SS. 17-6).
6. “Gurbani eis jag mehi chaanan, karam vasai man aaeae”. (Rag Srirag M. 3, GGS 67).

The Sikh Gurus guided us with Gurbani since over 500 years ago and left a living Guru Granth Sahib to be guided for the last over 300 years. The Gurus did their job very well to show us a path. The light of Gurbani has been tested through the lives of a number of Gursikhs in the past.

It is time for some emerging Anbhavi Gursikhs to advise and guide the common masses and younger generation in the same light. Bhai Kanaiya was instructed by Guru Gobind Singh Ji to serve drinking water to wounded solidiers in the battle field. But he went a step ahead to seve water to all including enemy soldiers. While the masses were not able to appreciate Bhai Kanaiya’s act, Guru Ji embraced him and rewarded his act, which was based on Bhai Kanaiya’s “Anbhav” developed out of the Gurbani. He was guided by: “thoon ghatt ghatt anthar sarab niranthar jee har eaeko purakh samaanaa” (Raag Aasaa M. 4, GGS 11).

Guru Ji will likewise be very happy if the present Gursikhs/Gurmukhs/ Sikh Scholars, who are “Anbhavi” gather the courage in the light of Gurbani to proclaim that we need to be guided by the Guru Granth Sahib only.

A lot of chaos and unpleasantness is being created in different sections of Sikh community in India and overseas about the use of kirpan as a symbol in one form of the other. Some say there are people who wear a kirpan all the time (while sleeping and in shower). How does it compare wit the spirit of the Gurbani Tukhs (1-6) given above.

I think the enlightened Sikh Community has to start somewhere to clear the issue of 5 Ks and particularly about “Kirpan” to guide the masses and not to dilute the strength of Gurbani, which is the mightiest.

To star the process, may I ask all those who wear kirpan or have been wearing one at some stage or the other to come forward with your honest views on the Forum to shed light on the following question :

HOW HAVE WEARING OF FIVE Ks AND KIRPAN (in particular) HELPED YOU TO ENHANCE YOUR SPIRITUALITY OTHER THAN GURBANI?

An input from those Gursikhs who received enhancement in their spiritual experience outside the Gurbani will be very valuable.

Most Sikhs usually give one stereotype answer that I wear because my Guru Ji prescribed this at a particular time and I respect that old tradition. But then Guru Ji emphatically told us to stick to Gurbani more than anything else as well.

An input from members shall be greatly appreciated.

Kirpal Singh
Wellington, New Zealand
kirpal2singh@yahoo.com

In order to accept that the Gurbani is ‘Dhur Ki Bani’, one has to first accept that the Gurus were truthful beings and whatever they said was/is nothing but Truth (ਸੰਤਨ ਕੀ ਸੁਣਿ ਸਾਚੀ ਸਾਖੀ॥ ਸੋ ਬੋਲਹਿ ਜੋ ਪੇਖਹਿ ਆਖੀ as given below. Unless one acknowledges this truth one cannot make progress on this important concept in Sikhi.

My personal belief in ‘Dhur Ki Bani’ starts with the following pankti in Gurbani:-

Guru Arjan Dev Ji first describes the abiding strength of his Truthful-Sahib (Lord/Waheguru) in terms of ‘ਅਗਮ ਅਗੋਚਰੁ ਸਚੁ ਸਾਹਿਬੁ ਮੇਰਾ’ and ‘ਨਾਨਕ ਕਾ ਪ੍ਰਭੁ ਆਪੇ ਆਪਿ’. And then Guru Ji acknowledges- “ਨਾਨਕੁ ਬੋਲੈ ਬੋਲਾਇਆ ਤੇਰਾ”. Nowhere Guru Ji places himself before Waheguru.

ਸੰਤਨ ਕੀ ਸੁਣਿ ਸਾਚੀ ਸਾਖੀ ॥ ਸੋ ਬੋਲਹਿ ਜੋ ਪੇਖਹਿ ਆਖੀ ॥ (Raag Raamkali M. 5, GGS. 894-8).
Listen to the true story of the Saints.
They speak only of what they see with their eyes.

ਨਹੀ ਲੇਪੁ ਤਿਸੁ ਪੁੰਨਿ ਨ ਪਾਪਿ ॥ ਨਾਨਕ ਕਾ ਪ੍ਰਭੁ ਆਪੇ ਆਪਿ ॥੪॥੨੫॥੩੬॥
He is not involved with virtue or vice. Nanak’s God is Himself all-in-all. ||4||25||36||

ਅਗਮ ਅਗੋਚਰੁ ਸਚੁ ਸਾਹਿਬੁ ਮੇਰਾ ॥ ॥੪॥੨੩॥੨੯I ਨਾਨਕੁ ਬੋਲੈ ਬੋਲਾਇਆ ਤੇਰਾII
You are inaccessible and unfathomable, O my True Lord and Master.
Nanak speaks as You inspire him to speak. ||4||23||29||

Guru Nanak Sahib pronounces the following:-

ਜੈਸੀ ਮੈ ਆਵੈ ਖਸਮ ਕੀ ਬਾਣੀ ਤੈਸੜਾ ਕਰੀ ਗਿਆਨੁ ਵੇ ਲਾਲੋ ॥ (Raag Tilang M. 1, GGS. 722-16).
As the Word of the Forgiving Lord comes to me, so do I express it, O Lalo.

Guru Ram Das Ji has the following to add:-

ਸਤਿਗੁਰ ਕੀ ਬਾਣੀ ਸਤਿ ਸਤਿ ਕਰਿ ਜਾਣਹੁ ਗੁਰਸਿਖਹੁ ਹਰਿ ਕਰਤਾ ਆਪਿ ਮੁਹਹੁ ਕਢਾਏ ॥ (Raag Gauri M. 4, GGS. 308-5).
O GurSikhs, know that the Bani, the Word of the True Guru, is true, absolutely true. The Creator Lord Himself causes the Guru to chant it.

ਧੁਰ ਕੀ ਬਾਣੀ ਆਈ ॥ ਤਿਨਿ ਸਗਲੀ ਚਿੰਤ ਮਿਟਾਈ ॥ (Raag Sorath M. 5, GGS. 628-2)
The Bani of His Word emanated from the Primal Lord. It eradicates all anxiety.

ਦਇਆਲ ਪੁਰਖ ਮਿਹਰਵਾਨਾ ॥ਹਰਿ ਨਾਨਕ ਸਾਚੁ ਵਖਾਨਾ ॥੨॥੧੩॥੭੭॥
The Lord is merciful, kind and compassionate.And enlightener of Truths ||2||13||77||

– ਇਕਿ ਭਰਮੇ ਇਕਿ ਭਗਤੀ ਲਾਏ ॥ (Raag Raamkali M. 5, GGS. 894-7).
Some wander around, while others are linked to His devotional worship.

ਅਪਣਾ ਕੀਆ ਆਪਿ ਜਣਾਏ ॥੩॥
He Himself makes Himself known. ||3||

– ਸੇਵਕੁ ਅਪਨੀ ਲਾਇਓ ਸੇਵ ॥੩॥ (Raag Raamkali M. 5, GGS. 898-18).
He links His servant to His service. ||3||

The Gurus first as individuals (receivers) received the Brahm Gyan from God (transmitter) through a process of faith and devotion. Later, when the Guru acquired Brahm Gyan as Sabd- Guru, then they became one with God. So no difference between God and Guru i.e disappearance of two distinct entities. This is also supported in Gurbani:-

ਖਟੁ ਮਟੁ ਦੇਹੀ ਮਨੁ ਬੈਰਾਗੀ ॥ ਸੁਰਤਿ ਸਬਦੁ ਧੁਨਿ ਅੰਤਰਿ ਜਾਗੀ ॥ (Raag Raamkali M. 1, GGS. 904)
In the six -ringed abbey of the human body is the seat of the detached mind. The love for the Name’s meditation has awakened within it.

ਵਾਜੈ ਅਨਹਦੁ ਮੇਰਾ ਮਨੁ ਲੀਣਾ ॥ ਗੁਰ ਬਚਨੀ ਸਚਿ ਨਾਮਿ ਪਤੀਣਾ ॥੧॥
The celestial strain rings within me and my soul is absorbed therein. By Guru’s instruction, my soul is pleased with the True Name.

ਪ੍ਰਾਣੀ ਰਾਮ ਭਗਤਿ ਸੁਖੁ ਪਾਈਐ ॥ ਗੁਰਮੁਖਿ ਹਰਿ ਹਰਿ ਮੀਠਾ ਲਾਗੈ ਹਰਿ ਹਰਿ ਨਾਮਿ ਸਮਾਈਐ ॥੧॥ ਰਹਾਉ ॥
O mortal, it si through the Lord’s devotional service that peace is procured. By Guru’s grace, the Lord Master seems sweet and in the Lord Master’s name, the mortal merges.Pause.

ਮਾਇਆ ਮੋਹੁ ਬਿਵਰਜਿ ਸਮਾਏ ॥ ਸਤਿਗੁਰੁ ਭੇਟੈ ਮੇਲਿ ਮਿਲਾਏ ॥
Banishing the love of worldly valuables, one merges in the Lord and meeting with the True Guru, he unitest in His union.

ਨਾਮੁ ਰਤਨੁ ਨਿਰਮੋਲਕੁ ਹੀਰਾ ॥ ਤਿਤੁ ਰਾਤਾ ਮੇਰਾ ਮਨੁ ਧੀਰਾ ॥੨॥
The Lord’s name is an invaluable jewel and emerald ; Imbued with that my mind is rendered fortitudious.

ਹਉਮੈ ਮਮਤਾ ਰੋਗੁ ਨ ਲਾਗੈ ॥ ਰਾਮ ਭਗਤਿ ਜਮ ਕਾ ਭਉ ਭਾਗੈ ॥
By the Lord’s devotion, the mortal is afflicted not with the ailment of ego and self-hood and his fear of death flees.

ਜਮੁ ਜੰਦਾਰੁ ਨ ਲਾਗੈ ਮੋਹਿ ॥ ਨਿਰਮਲ ਨਾਮੁ ਰਿਦੈ ਹਰਿ ਸੋਹਿ ॥੩॥
Death’s courier, the enemy of life, touches me not, as the God’s Immaculate Name sparkles within my mind.

ਸਬਦੁ ਬੀਚਾਰਿ ਭਏ ਨਿਰੰਕਾਰੀ ॥ ਗੁਰਮਤਿ ਜਾਗੇ ਦੁਰਮਤਿ ਪਰਹਾਰੀ ॥
Reflecting on the Lord’s Name, one comes to belong to the Formless Lord.
Awakening to the Guru’s instruction, one’s evil -intellect is erased.

ਅਨਦਿਨੁ ਜਾਗਿ ਰਹੇ ਲਿਵ ਲਾਈ ॥ ਜੀਵਨ ਮੁਕਤਿ ਗਤਿ ਅੰਤਰਿ ਪਾਈ ॥੪॥
By remaining wakeful night and day, and professing love for the Lord, he is emancipated in life and finds this state from within him.

ਅਲਿਪਤ ਗੁਫਾ ਮਹਿ ਰਹਹਿ ਨਿਰਾਰੇ ॥ ਤਸਕਰ ਪੰਚ ਸਬਦਿ ਸੰਘਾਰੇ ॥
I live detached in the secluded body-cave. The five thieves, I have salin with the Lord’s Name.

ਪਰ ਘਰ ਜਾਇ ਨ ਮਨੁ ਡੋਲਾਏ ॥ ਸਹਜ ਨਿਰੰਤਰਿ ਰਹਉ ਸਮਾਏ ॥੫॥
My soul visits not another’s house, nor does it wabble now. I now remain continually absorbed in God.

ਗੁਰਮੁਖਿ ਜਾਗਿ ਰਹੇ ਅਉਧੂਤਾ ॥ ਸਦ ਬੈਰਾਗੀ ਤਤੁ ਪਰੋਤਾ ॥
By Guru’s grace, I remain wakeful, immaculate, ever detached and weaved into quintessence.

ਜਗੁ ਸੂਤਾ ਮਰਿ ਆਵੈ ਜਾਇ ॥ ਬਿਨੁ ਗੁਰ ਸਬਦ ਨ ਸੋਝੀ ਪਾਇ ॥੬॥
The world is asleep, it dies and continues coming and going. Without the Guru’s instruction, it obtains not understanding.

ਅਨਹਦ ਸਬਦੁ ਵਜੈ ਦਿਨੁ ਰਾਤੀ ॥ ਅਵਿਗਤ ਕੀ ਗਤਿ ਗੁਰਮੁਖਿ ਜਾਤੀ ॥
Day and night, the Divine music resounds within him, who, by Guru’s grace, knows the wondrous state of the Deathless Lord.

ਤਉ ਜਾਨੀ ਜਾ ਸਬਦਿ ਪਛਾਨੀ ॥ ਏਕੋ ਰਵਿ ਰਹਿਆ ਨਿਰਬਾਨੀ ॥੭॥
When one knows the Name, then realises he the One Detached Lord, pervading all.

ਸੁੰਨ ਸਮਾਧਿ ਸਹਜਿ ਮਨੁ ਰਾਤਾ ॥ ਤਜਿ ਹਉ ਲੋਭਾ ਏਕੋ ਜਾਤਾ ॥
My mind is easily absorbed in seedless trance and forsaking self-conceit and greed, I now know but One Lord.

ਗੁਰ ਚੇਲੇ ਅਪਨਾ ਮਨੁ ਮਾਨਿਆ ॥ ਨਾਨਕ ਦੂਜਾ ਮੇਟਿ ਸਮਾਨਿਆ ॥੮॥੩॥
When the disciple’s own soul accepts the lead of the Guru, then eradicating his duality, he merges in the Lord, O Nanak.

The above Sabd clearly spells out the process of merger with God to be in position to receive and appreciate ‘Dhur Ki Bani’. It opens door for all of us to achieve merger guided by the examples of Gurus, Bhaghats, Bhatts and others who find place in the Guru Granth Sahib.

According to Guru Amar Das Ji ‘Dhur Ki Bani’ is always there for for those who are truthful and connected to Almighty God (Waheguru) who is all-pervading

ਸੁਣਤੇ ਪੁਨੀਤ ਕਹਤੇ ਪਵਿਤੁ ਸਤਿਗੁਰੁ ਰਹਿਆ ਭਰਪੂਰੇ ॥ (Raag Raamkali M. 3, GGS. 922-18).
Pure are the listeners, and pure are the speakers; the True Guru is all-pervading and permeating.

ਬਿਨਵੰਤਿ ਨਾਨਕੁ ਗੁਰ ਚਰਣ ਲਾਗੇ ਵਾਜੇ ਅਨਹਦ ਤੂਰੇ ॥੪੦॥੧॥
Prays Nanak, touching the Guru’s Feet, the un-struck sound current of the celestial bugles vibrates and resounds. ||40||1||

Intuition is a divine spark that triggers as a real ‘furna’, an inkling or indication, a clue, a glimpse, a dream, a sudden awareness/awakening, an extraordinary sense of perception, a jolt to inner consciousness… that comes from a definite source (neither from somewhere or no where) to an individual in some contemplative moments and the same explodes with time into something real and big.

Intuition has played vital role in Spirituality in scientific discoveries and in social and societal developments from time immemorial in the history of mankind. It is also known as the opening of the sixth sense.

According to Gurbani, Intuition is a divine parkash – ‘dib-drisht’ (divine light/Naam), which comes as Gurparsad to only ‘Virle’ (rear) individuals with the Grace/Nadr/Kirpa of Waheguru (Almighty/Akalpurakh) leading to perceiving of opening of one’s ‘dasam duar’ (Anand Sahib, Raag Ramkali, M.3, GGS. 919).

ਧੁਰਿ ਕਰਮਿ ਪਾਇਆ ਤੁਧੁ ਜਿਨ ਕਉ ਸਿ ਨਾਮਿ ਹਰਿ ਕੈ ਲਾਗੇ ॥ (Raag Raamkali, M. 3,GGS. 917-13).
Those who have such pre-ordained destiny are attached to the Lord’s Name.

Anubhav is an intimate personal experience of some divine truths by elevated persons – (santan ki sunn sachi sakhi so bole jo pekhe aakhi GGS. 894).

Let us take for examples the following verses:-

1. ਤੂੰ ਮੇਰਾ ਰਾਖਾ ਸਭਨੀ ਥਾਈ ਤਾ ਭਉ ਕੇਹਾ ਕਾੜਾ ਜੀਉ ॥੧॥(Raag Maajh, M. 5, GGS. 103-13).
You are my Protector everywhere; why should I feel any fear or anxiety? ||1||

2. ਕਬੀਰ ਹਰਿ ਕਾ ਸਿਮਰਨੁ ਜੋ ਕਰੈ ਸੋ ਸੁਖੀਆ ਸੰਸਾਰਿ ॥ (Salok Bhagat Kabir, GGS. 1375-12).
Kabeer, whoever meditates in remembrance on the Lord, he alone is happy in this world..

3. ਜਿਨਿ ਹਰਿ ਸੇਵਿਆ ਤਿਨਿ ਸੁਖੁ ਪਾਇਆ ॥ ਸਹਜੇ ਹੀ ਹਰਿ ਨਾਮਿ ਸਮਾਇਆ ॥੩॥(Raag Asa M. 4, GGS. 11-19).
Those who serve You find peace.They are intuitively absorbed into the Lord’s Name. ||3||
Individuals would derive different meanings depending upon their ‘Spiritual Awastha/State’.

1. Most will understand the literal meaning that it is a promise and leave it there as a matter of simple knowledge.

2. Some will become curious and conscious to go a little deeper into the meaning and possible explore validity of these statements/promises using their knowledge gained from others and coupled with their Wisdom.

3. A few will trust the statements/promises as Divine Truths and would be keen to check the validity of the Truth knowing fully well that these have been already tried and tested – a realm of higher consciousness/Surat/Budh-bibek.

4. Still some rare one’s are lead (with Divine Grace) to experience the Truths arising out of their sense of connectivity with Akalpurakh (state of Naam) of these Promises in their daily life. Such individuals will thus be able to tell their real life stories out of their ‘Anubhav’ (personal experience) as to prove the validity of these Promises. Such people are known as ‘Anbhavis’.

So Intuition is a Divine Gift, which could come even as a ‘furna’ (somehow an idea or a glimpse/a hint) and then develop into knowledge, wisdom/surat/budh-bibek (Bibek Budhi Sukh Raen Vihanee Gurmett Naam Pargasaa – Raag Suhi Mahla 3, GGS. 772) and finally transforming into a force (Naam Pargas/Parkash), whicht leads one to experience/experimenting with Truths.

According to Guru Granth Sahib, all the Sikh Gurus were called upon to receive Gurmat on receiving the Divine Grace. (Mei aapu bol na janda mei kehaiaa sub hukamaie jio).

Intuition and Anubhav are elaborated in the Gurbani but more so in Jap Ji Sahib (Khands), Lavaan and Anand Sahib.

Those who do not accept or trust the concept of ‘Dhur ki Bani’ and importance of Nam -Jap will have difficulty in appreciating Gurmat Intuition and/or Anubhav. Gurbani accepts our limitation when it tells us that:-

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

Intuition and Anubhav are very much part and parcel of a ‘Gurmukh’. The choice by Guru Amar Das Ji of Bhai Jetha Ji to be his son-in-law who later emerged as the 4th Sikh Guru was out of Guru Ji’s Gurmat Intuition and Anubhav, otherwise Bhaii Jetha Ji was just an ordinary blue collar worker.

Kirpal Singh
Wellington, New Zealand
kirpal2singh@yahoo.com

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

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

ਗੁਰਮੁਖਾ ਹਰਿ ਧਨੁ ਖਟਿਆ ਗੁਰ ਕੈ ਸਬਦਿ ਵੀਚਾਰਿ ॥ ਨਾਮੁ ਪਦਾਰਥੁ ਪਾਇਆ ਅਤੁਟ ਭਰੇ ਭੰਡਾਰ ॥  (Salok Vaaraan and Vadheek Guru Amar Das, GGS. 1414-8).
The Gurmukhs earn the wealth of the Lord, contemplating the Word of the Guru’s Shabad. They receive the wealth of the Naam; their treasures are overflowing.

ਹਰਿ ਗੁਣ ਬਾਣੀ ਉਚਰਹਿ ਅੰਤੁ ਨ ਪਾਰਾਵਾਰੁ ॥ ਨਾਨਕ ਸਭ ਕਾਰਣ ਕਰਤਾ ਕਰੈ ਵੇਖੈ ਸਿਰਜਨਹਾਰੁ ॥੧੫॥
Through the Word of the Guru’s Bani, they utter the Glorious Praises of the Lord, whose end and limitations cannot be found. O Nanak, the Creator is the Doer of all; the Creator Lord beholds all. ||15||

ਗੁਰਮੁਖਿ ਅੰਤਰਿ ਸਹਜੁ ਹੈ ਮਨੁ ਚੜਿਆ ਦਸਵੈ ਆਕਾਸਿ ॥ ਤਿਥੈ ਊਂਘ ਨ ਭੁਖ ਹੈ ਹਰਿ ਅੰਮ੍ਰਿਤ ਨਾਮੁ ਸੁਖ ਵਾਸੁ ॥
Within the Gurmukh is intuitive peace and poise; his mind ascends to the Tenth Plane of the Akaashic Ethers. No one is sleepy or hungry there; they dwell in the peace of the Ambrosial Name of the Lord.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Kirpal Singh
Wellington, New Zealand
kirpal2singh@yahoo.com

In Sukhmani Sahib, Guru Arjan Dev Ji, the Chief Editor of Granth Sahib (Pothi Sahib) gives an extensive literature survey, experimental work and conclusion as his tried Methodology to grasp the Sikhi Spiritual Marg elaborated in Gurbani:-

1. Literature Survey:-

ਬਹੁ ਸਾਸਤ੍ਰ ਬਹੁ ਸਿਮ੍ਰਿਤੀ ਪੇਖੇ ਸਰਬ ਢਢੋਲਿ ॥  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 outcome of literature survey done by Guru Arjan Dev Ji narrows down the essence of Gurmat as ‘Invaluable Naam’.

2. Experimental work:-

Guru Arjan Dev Ji gives his experimental experience of merging with Waheguru by having full faith and trust in Him followed by as directed by Guru Nanak Sahib (dubida chod bhaie nirankari):-

ਪਾਰਬ੍ਰਹਮੁ ਜਿਨਿ ਸਚੁ ਕਰਿ ਜਾਤਾ ॥ (Raag Gauri M. 5, GGS. 283-16).
One who recognizes the Supreme Lord God as True
ਨਾਨਕ ਸੋ ਜਨੁ ਸਚਿ ਸਮਾਤਾ ॥੮॥੧੫॥
– O Nanak, that humble being is absorbed into the True One. ||8||15||

ਰਖਿ ਰਖਿ ਚਰਨ ਧਰੇ ਵੀਚਾਰੀ ॥ ਦੁਬਿਧਾ ਛੋਡਿ ਭਏ ਨਿਰੰਕਾਰੀ ॥ (Raag Dhanaasree M.1, GGS. 685-14).
After careful deliberation, the thoughtful person takes a step. Forsaking duality, he becomes a devotee of the Formless Lord.

ਮੁਕਤਿ ਪਦਾਰਥੁ ਹਰਿ ਰਸ ਚਾਖੇ ॥ ਆਵਣ ਜਾਣ ਰਹੇ ਗੁਰਿ ਰਾਖੇ ॥੨॥
He obtains the treasure of liberation, and enjoys the sublime essence of the Lord. His comings and goings end, and the Guru protects him. ||2||

3. Conclusion:-

Gurbani then goes on to conclude that if one loves the company of ‘Invaluable Naam’ (in survey #1) the the person is blessed and lives in the company of Waheguru:-

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

ਗੁਰ ਪ੍ਰਸਾਦਿ ਆਪਨ ਆਪੁ ਸੁਝੈ ॥ ਤਿਸ ਕੀ ਜਾਨਹੁ ਤ੍ਰਿਸਨਾ ਬੁਝੈ ॥
By Guru’s Grace, one understands himself; Know that then, his thirst is quenched.

The prescribed steps of Methodology is the outcome of the life experiences of Sikh Gurus, Bhagats, Mahapurakhs and Gurmukhs.

With the grace of Waheguru, I personally rely on this Methodology more than anything else.

Kirpal Singh
Wellington, New Zealand
kirpal2singh@yahoo.com

If we look at the opening and the concluding verses of the Guru Granth Sahib, we do get an absolute clarity of ‘Naam’.

ੴ ਸਤਿ ਨਾਮੁ ਕਰਤਾ ਪੁਰਖੁ ਨਿਰਭਉ ਨਿਰਵੈਰੁ ਅਕਾਲ ਮੂਰਤਿ ਅਜੂਨੀ ਸੈਭੰ ਗੁਰ ਪ੍ਰਸਾਦਿ ॥
One Universal Creator God, The Name Is Truth (or His existence is Trth) Creative Being Personified No Fear No Hatred Image Of The Undying, Beyond Birth, Self-Existent. By Guru’s Grace~

॥ ਜਪੁ ॥
Chant And Meditate:

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

– ਥਾਲ ਵਿਚਿ ਤਿੰਨਿ ਵਸਤੂ ਪਈਓ ਸਤੁ ਸੰਤੋਖੁ ਵੀਚਾਰੋ ॥ (Mundaavani Guru Arjan Dev, GGS. 1429-12).
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.

ਤਮ ਸੰਸਾਰੁ ਚਰਨ ਲਗਿ ਤਰੀਐ ਸਭੁ ਨਾਨਕ ਬ੍ਰਹਮ ਪਸਾਰੋ ॥੧॥
The dark world-ocean is crossed over, by grasping the Feet of the Lord; O Nanak, it is all the extension of God. ||1||

– The ‘Sat Naam’of Mool Mantar is described as ‘Amrit Naam’ in the concluding verse of Mundavani and is further elaborated as the one who is everywhere (ਬ੍ਰਹਮ ਪਸਾਰੋ). Who can be everywhere except Waheguru?

So obviously the ‘Naam’ (ਸਤਿ ਨਾਮੁ) of Guru Nanak Ji is the same as his ੴ, ਕਰਤਾ ਪੁਰਖੁ, ਨਿਰਭਉ, ਨਿਰਵੈਰੁ, ਅਕਾਲ ਮੂਰਤਿ, and ਅਜੂਨੀ ਸੈਭੰ.

As a true Guru, Guru Nanak Sahib hands over the key to this pussle by ending the opening verse of Guru Granth Sahib with a word ‘ਗੁਰ ਪ੍ਰਸਾਦਿ’ (Guru’s Grace/ Gur-kirpa/Nadr…). You will notice that the word ‘ਗੁਰ ਪ੍ਰਸਾਦਿ’ stands alone in the Mool Mantar and does not as such relate to other words i. e. ੴ, ਕਰਤਾ ਪੁਰਖੁ, ਨਿਰਭਉ, ਨਿਰਵੈਰੁ, ਅਕਾਲ ਮੂਰਤਿ, and ਅਜੂਨੀ ਸੈਭੰ.

Guru Nanak Sahib is clearly directing that Gurparsad (‘ਗੁਰ ਪ੍ਰਸਾਦਿ’/Gur’s Grace) is the way to know Sat Naam/Amrit Naam or Waheguru and the Gurparsad is nothing but the Bani of Guru Granth Sahib, which need to be contemplated with patience as adviced by the Chief Editor of the Guru Granth Sahib in the Mundavani (ਸਤੁ ਸੰਤੋਖੁ ਵੀਚਾਰੋ).

I am pretty convinced that the ‘Naam’ of Guru Nanak Sahib is the same as Ikoankaar (ੴ) of Guru Nanak Sahib thats why Guru Sahib proclaims:

ਤੇਰਾ ਏਕੁ ਨਾਮੁ ਤਾਰੇ ਸੰਸਾਰੁ ॥ ਮੈ ਏਹਾ ਆਸ ਏਹੋ ਆਧਾਰੁ ॥੧॥ ਰਹਾਉ ॥ (Sri Raag Guru Nanak Dev, GGS. 24-15).
Your Name alone, Lord, saves the world. This is my hope; this is my support. ||1||Pause||

A number of Gurbani Tuks support the same theme:-

ਪੂਰਬਿ ਜਨਮਿ ਪਰਚੂਨ ਕਮਾਏ ਹਰਿ ਹਰਿ ਹਰਿ ਨਾਮਿ ਪਿਆਰੇ ॥(M. 4, GGS. 982-2).
Because of actions committed in past lives, one comes to love the Name of the Lord, Har, Har, Har.

ਰਾਮ ਨਾਮ ਬਿਨੁ ਤ੍ਰਿਪਤਿ ਨ ਆਵੈ ਕਿਰਤ ਕੈ ਬਾਂਧੈ ਭੇਖੁ ਭਇਆ ॥੪॥ (M. 1, GGS. 1127-15).
But without the Lord’s Name, he is not satisfied; he wears religious robes, but
he is bound by the karma of the actions he committed in past lives. ||4||

ਕਥਤਾ ਬਕਤਾ ਸੁਨਤਾ ਸੋਈ ॥ ਆਪੁ ਬੀਚਾਰੇ ਸੁ ਗਿਆਨੀ ਹੋਈ ॥੧॥ ਰਹਾਉ ॥ (Raag Gauri M. 1, GGS. 152-4).
The Lord is the One who speaks, teaches and listens
One who contemplates his own self is truly wise. ||1||Pause||

ਕਹਤਉ ਪੜਤਉ ਸੁਣਤਉ ਏਕ (ANK 686).
The one that Listens, speaks, sees, reflects is ONE !! ONLY. Thats how one bows to this ONE

ਆਵਣ ਜਾਣੁ ਰਹਿਓ ॥ ਤਪਤ ਕੜਾਹਾ ਬੁਝਿ ਗਇਆ ਗੁਰਿ ਸੀਤਲ ਨਾਮੁ ਦੀਓ ॥੧॥ ਰਹਾਉ ॥ (Raag Maaroo, M. 5, GGS. 1002-16).
My coming and going in reincarnation is ended. The boiling cauldron has cooled down; the Guru has blessed me with the cooling, soothing Naam, the Name of the Lord. ||1||Pause||

All the quotes above refer to Naam (Har Nam – Waheguru) and Gur (Gurbani).

Guru Nanak Sahib, Bhagat Kabir Ji and Guru Arjan Dev Ji lend their full support and appreciation for Naam in shaping their lives:-

– ਨਾਮ ਬਿਨਾ ਕੈਸੇ ਆਚਾਰ ॥੧॥ ? (Raag Parbhati M. 1, GGS. 1330-16).
Naam Binaa Kaisae Aachaar ||1||
Without the Naam, the Name of the Lord, how can I maintain good conduct? ||1||

ਐਸੇ ਝੂਠਿ ਮੁਠੇ ਸੰਸਾਰਾ ॥
Aisae Jhooth Muthae Sansaaraa ||
Such is the falsehood which is plundering the world.

– ਚਿੰਤ ਭਵਨਿ ਮਨੁ ਪਰਿਓ ਹਮਾਰਾ ॥ (Raag Asa Bhagat Kabir, GGS. 478-16).
Chinth Bhavan Man Pariou Hamaaraa ||
My mind has fallen into the whirlpool of anxiety.

ਨਾਮ ਬਿਨਾ ਕੈਸੇ ਉਤਰਸਿ ਪਾਰਾ ॥੩॥ ?
Naam Binaa Kaisae Outharas Paaraa ||3||
Without the Naam, how can I cross over to the other side? ||3||

– ਸਾਚਾ ਨਾਮੁ ਮੇਰਾ ਆਧਾਰੋ ॥ (Raag Raamkali M. 3, GGS. 971-9).
Saachaa Naam Maeraa Aadhhaaro ||
The True Name is my only support.

ਸਾਚੁ ਨਾਮੁ ਅਧਾਰੁ ਮੇਰਾ ਜਿਨਿ ਭੁਖਾ ਸਭਿ ਗਵਾਈਆ ॥
Saach Naam Adhhaar Maeraa Jin Bhukhaa Sabh Gavaaeeaa ||
The True Name is my only support; it satisfies all hunger.

To sum up “What is Naam?”

“An ideal is beyond explanation. To analyze God is to dethrone God. (by Sufi Hazrat Inayat Khan).

Likewise, I would think that Naam/Waheguru cannot be defined. Any exercise to embark on defining Naam/Waheguru (agam-apaar, not within any body’s reach) will be futile. It is a subject of Anubhav – personal enlightenment based on as to which Khand or step of Lavaan (ref. to Jap Ji Sahib or Lavaan) we actually belong to at a point in life.

Kirpal Singh
Wellington, New Zealand
kirpal2singh@yahoo.com

In Sikhi, Guru’s Nadr (Grace) is a paramount blessing in moving on the Spiritual Path. Life of Guru Ram Das Ji is a solid example and product of blessings of Guru Amar Das Ji.

Is this not a miraculous that Bhai Jetha an ordinary poor young boy who used to sell boiled black chick-peas eventually became the 4th Sikh Guru? He not only left behind spiritual wealth but also financial/economic wealth as well? How can we explain this feat otherwise?
Guru Ram Das Ji’s spiritual transformation leading to a rise from a blue collar worker to Gurudom in Sikhi provides an insight in to his selfless unflinching Guru-Seva, obeying his Guru’s commands and trust and faith in Naam (Waheguru) to attract Budh-bibek/ Sohjee/Gurmat with the help of Divine grace/nadr/kirpa/gurparsad.
Guru Ram Das Ji’s story fulfils the guiding truths given in the following Gurbani tuks:-
ਗੁਰ ਕੈ ਗ੍ਰਿਹਿ ਸੇਵਕੁ ਜੋ ਰਹੈ ॥ ਗੁਰ ਕੀ ਆਗਿਆ ਮਨ ਮਹਿ ਸਹੈ ॥ (Raag Gauhri M. 5, GGS. 286-17).
That selfless servant, who lives in the Guru’s household, Is to obey the Guru’s Commands with all his mind

ਆਪਸ ਕਉ ਕਰਿ ਕਛੁ ਨ ਜਨਾਵੈ ॥ ਹਰਿ ਹਰਿ ਨਾਮੁ ਰਿਦੈ ਸਦ ਧਿਆਵੈ ॥
He is not to call attention to himself in any way. He is to meditate constantly within his heart on the Name of the Lord.

ਮਨੁ ਬੇਚੈ ਸਤਿਗੁਰ ਕੈ ਪਾਸਿ ॥ ਤਿਸੁ ਸੇਵਕ ਕੇ ਕਾਰਜ ਰਾਸਿ ॥
One who sells his mind to the True Guru – that humble servant’s affairs are resolved.

ਸੇਵਾ ਕਰਤ ਹੋਇ ਨਿਹਕਾਮੀ ॥ ਤਿਸ ਕਉ ਹੋਤ ਪਰਾਪਤਿ ਸੁਆਮੀ ॥
One who performs selfless service, without thought of reward, Shall attain his Lord and Master.

ਅਪਨੀ ਕ੍ਰਿਪਾ ਜਿਸੁ ਆਪਿ ਕਰੇਇ ॥ ਨਾਨਕ ਸੋ ਸੇਵਕੁ ਗੁਰ ਕੀ ਮਤਿ ਲੇਇ ॥੨॥
He Himself grants His Grace. O Nanak, that selfless servant lives the Guru’s Teachings. ||2||

The Grace of Guru and Waheguru did wonders on the personality of Bhai Jaitha Ji in his spiritual transformation. 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 sbads, saloks and chandds in the Guru Granth Sahib.

It is wondrous as how Guru Ji without any formal education became an extraordinary visionary and full of management skills to do many things for the development of the Sikh Community. 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 Higher Educational Institutions that have produced so many scholarly professors, 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. 900+ crores; 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!.

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 an interfaith stage for spiritual growth.

A lot of individuals or heterogeneous groups of people have been/are interested in interpreting/translating Gurbani with their inherent fundamental differences as wide as these: some accept the name ‘Waheguru” others do not; some believe in Naam Japna others consider it superfluous; some believe in divine/guru’s grace others do not believe in nadr/grace. However, there is very little done in experimenting to explore the validity of various steps of Lavaan (or Khands ) using the knowledge and wisdom gained to ascend further into the successive climbing steps. The unfortunate part is that Lavaan Bani has been sidelined into an occasional/casual reading as part of Anand Karaj whereas its message is worth digesting on daily or at least weekly basis. I wish journey through Lavaan is considered seriously by Gursikhs as a sure path in climbing the Gurmat Spiritual Marg.
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)
Eik Aradhaas Bhaatt Keerath Kee Gur Raamadhaas Raakhahu Saranaaee ||4||58||
Keerat the poet offers this one prayer: O Guru Raam Daas, save me! Take me into Your Sanctuary! ||4||58||

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

Among the notable Gursikhs and by judging their contribution, Bhai Sahib Bhai Vir Singh Ji and Baba Iqbal Singh Ji (Baru Sahib) give ample demonstration of moving on the ladder of Lavaan in practical terms. I wish and hope there are many more in the footsteps of Guru Ram Das Ji.
I would urge the researchers in Sikhi (especially those holding Chairs on Sikhism in various universities in India and abroad) if they could include in their curriculum to explore deeply in areas such as Divine Nadr/Grace and Naam, which help transform an individual from an ordinary person in to a devta.

Personally, I find the following message of Guru Ram Dass Ji 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 ॥
Even if they misspeak outwardly, they are still very pleasing to the Lord.
ਹਰਿ ਸੰਤਾ ਨੋ ਹੋਰੁ ਥਾਉ ਨਾਹੀ ਹਰਿ ਮਾਣੁ ਨਿਮਾਣੇ ॥

The Lord’s Saints have no other place. The Lord is the honour of the dishonoured.
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|

Kirpal Singh
Wellington, New Zealand
kirpal2singh@yahoo.com

In my humble understanding, the path to Simran of Waheguru is Naam Jaap.

What is Naam Jaap?

Rcading/reciting/contemplating of Gurbani and reciting/uttering the sacred name of one’s God (Waheguru in my case). This needs hammering for months, years till one starts speaking out Waheguru automatically. This is the beginning of entering the sphere of Simran (Ajapa Jap). One goes through a goden rule: “sodat sodat sodat sejeia, gurparsad tat bujeia”. Please be aware the rider is “GURPARSAD”.

What is Simran?

After an extensive study of Gurbani of Guru Granth Sahib and company of Satsangat with evolved souls who have explored Gurbani/with spiritual experiences) one develops an ‘umang’ for Gurbani and Waheguru’s name. This leads to a pleasant craving (bhukh) further for Gurbani. This bhukh is satiated with Gurbani and Keertan alone but only temporarily.

The Simran starts when this ‘bhukh’ goes on ever increasing and there is no visible end…..this leads to sehaj/anand but one keeps wondering as what is next. In Simran one keeps on changing every moment and one can say different things at different moments (could be easily confused as ‘Dubida’).

Technique of Naam Jaap and Simran

My technique of Naam Jaap and to get in to the state of Simran is by simply exploring of Gurbani and reciting the name of Waheguru. Starting with an Ardas seeking His guidance and strength for belief/faith full of total devotion (believing ‘hor nahi tahu’ and ‘dolan te rakho prabu’) and ending with an Ardas of Gratitude.

Those who assisted me in this path:

I acknowledge the Gurmat sparks shared by the following respected members of GL-Z (Gurbani Learning Zone – an International Sikh Forum): Dr. Madho Singh, Dr. Virinder Singh Grewal, Dr. Kulwant Singh Khokhar, Dr. Harbans Lal, S. Rawel Singh, Dr. Avtar Singh(MIT), Jagmohan Singh (San Jose), Dr IJ Singh and Rabinder Singh Bhambra…….. (all from USA). S. Charan Singh (Canada). S. Gurjeet Singh Khalsa (Australia), S. Dharam Singh Nihang Ji (of Khanna) is my favourite in understanding of Gurmat.

My daily routine is reading of Gurbani and listening to Keertan for long hours. I wake up and go to bed saying Waheguru (automatically). In the night if I wake up I hear myself speaking and listening Waheguru. Waheguru has become Ajapa Jaap with me all the time and where ever I am. When I attend to other things in life I still remain conscious of Waheguru’s Name and as soon as I finish attending to other work, the Jaap automatically comes back. When I converse with other people, respond on telephone and even while lecturing in a class room, I utter automatically “Waheguru”. Some people do laugh but I enjoy this state enormously. In spite, at times I am angry (why, I do not know?). Even some of the posts on GL-Z (Gurbani Learning Zone) make me angry.

All my Gutkas or Gurbani books and teekas are highlighted in several colours, verses as well as single words of significant importance. I enjoy reading First Ashtpadi of Sukhmani Sahib, Lavaan or Rehras Sahib and Sohila (even early in the morning as well or when I am tired any time of the day). I do not stick to conventional Nit-nem but like to read Gurbani for long hours along with teekas and with rotation. Jap Ji, Lavaan, Anand sahib, and Sukhmani Sahib, Sidh Gohst are my favourites. Bara Maha, Sabad Hajare, Slok M. 9 and Bhagat Bani form part of my weekly reading. My passion is Gurbani – Around twenty years back I realized that I was a lot more academically interested in Gurbani than in Chemistry (as a professor). At times I feel like going for simple Naam Jaap only without reading any Gurbani.

While climbing in this path I was fortunate to interact with the following elevated souls in person or through their writings to strengthen my resolve. Those include are: my mother, Dr. Kartar Singh (New Delhi), Sant Kesar Singh, Sant Atar Singh, Sant Teja Singh, Rarre Wale Sant, Baba Nand Singh, Sant Ishar Singh, Sant Sujan Singh, Bhai Randhir Singh, S. Raghbir Singh Bir, Dr. Sahib Singh, Bhai Vir Singh, Prof. Puran Singh, Dr. Taran Singh, Dr. Gobind Singh Mansukhani, Bhagat Puran Singh, Prof. Trilochan Singh, Dr. Harnam Singh Shan, Prof. Kirpal Singh Badunkar (SGPC), Giani Sant Singh Maskeen, Bhai Pinderpal Singh, Gurmat Parkash and Sisganj (Magazines), and S. Simarjit Singh (Editor, Gurmat Parkash) etc. etc. Maharaj Sawan Singh, Sant Kirpal Singh (Radha-soami).

Outside the Sikh world, I gained a lot from Bhagavad Gita, Quran, Bible, Sai Baba,T. L. Vaswani, Osho, Mother Teresa, Sri Ramakrishna (The Way to God), Mahatma Gandhi, Swami Sivanda, Sri Sri Ravishankar, Dalai Lama, Joel Osten (Become A Better You), CPL Paddock (God’s Minutes), Rick Warren (The Purpose Driven life), Sufi Inspirational messages by Hazrat Inayat Khan, Dr. Frank Morales (Sri Dharam Pravartaka Acharya – Sanatan Dharma, USA) etc.

Some Gurbani verses were on the walls of our bed-room and my office in the University. Keertan or Gurbani cassettes and records/CDs (and now USB’s) were always playing when I was in my house. As soon as I got into my car either Sukhmani Sahib or Keertan was in play. When the computers became available then I had keertan (Asa di Vaar) or Gubani during my break hours in the office. I have a small rosary in my pocket since 1955 which reminds to Naam Jaap as and when I touch it – and now it is still in my pocket but I do not need to be reminded by it as Jaap of Waheguru goes on automatically all the time and everywhere.

Then came a stage when I read extensively about Sikh history. The Gurmat Parkash remained/remains my favourite read till today (since 1965). I highlight Gurbani Verses that interest me. In 1970, I read the full Guru Granth Sahib first time taking seven months to complete. I made notes in a dairy which I preserve till today. After this I went into teekas and to understand the meanings of Gurbani. Bhai Kahn Singh Ji’s Marthand was a favourite book and so was Vaaran of Bhai Gurdas Ji and Bhagat Bani.

At the age of 15, I went through Khande di Phul initiation and I was reading Guru Granth Sahib and remembered all the banis of Nitnem, Sukhmani Sahib by heart, and I was in nit-nem regularly. In addition I used to do Jaap of Waheguru using a rosary or without every morning and evening. Divinity was my favourite subject (chemistry 2nd best) at Sri Guru Teg Bhadur Khalsa Higher Secondary School, Delhi. I stood first in 20 out of 21 Examinations in Dharmak (Divinity). Also was placed in merit to get a 2-year Divinity Scholarship in an All India Divinity Examination conducted by the SGPC, Amritsar (1954-55). This laid a grounding of deep interest in Gurbani at a young age with my mother playing a pivotal role with the blessings of Waheguru.

I firmly believe that both “Naam Jaap and Simran” come with the Grace of Waheguru as His gifts only:

ਨਾਉ ਨਾਨਕ ਬਖਸੀਸ ਨਦਰੀ ਕਰਮੁ ਹੋਇ ॥੪॥੩॥੫॥(Raag Suhi M. 1, GGS. 729).
O Nanak, the Naam, the Name of the Lord is the blessing, given to those who receive His Mercy, and His Grace. ||4||3||5||

Simran is a state where one lives consciously with Prab without the need for any other support.

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

Simran is total (consciously) absorption in Waheguru without a trace of duality (Dubida). This can only achieved only with His Grace (Nadr/Kirpa/Gurparsad).

ਕਰਿ ਕਿਰਪਾ ਜਿਸੁ ਆਪਿ ਬੁਝਾਇਆ ॥ ਨਾਨਕ ਗੁਰਮੁਖਿ ਹਰਿ ਸਿਮਰਨੁ ਤਿਨਿ ਪਾਇਆ ॥੮॥੧॥( Raag Gauri M.5, GGS. 263).
By His Grace, He Himself bestows understanding. O Nanak, the Gurmukh attains the remembrance
of the Lord. ||8||1||

ਹਰਿ ਸਿਮਰਨ ਮਹਿ ਆਪਿ ਨਿਰੰਕਾਰਾ ॥ (Raag Gauri, M. 5, GGS. 263-18).
In the remembrance of the Lord, Presence of Formless is felt.

ਹਰਿ ਸੇਵਾ ਮੁਖਿ ਅੰਮ੍ਰਿਤ ਨਾਮੁ ॥੧॥ (Raag Asa, M. 5, GGS. 375-4).
Serving the Lord, the Ambrosial Naam comes into one’s mouth. ||1||

ਨਾਮ ਸੰਗਿ ਜਿਸ ਕਾ ਮਨੁ ਮਾਨਿਆ ॥ ਨਾਨਕ ਤਿਨਹਿ ਨਿਰੰਜਨੁ ਜਾਨ (Raug Gauri, M. 5, GGS. 281-1
One whose mind accepts the Company of the Naam, The Name of the Lord, O Nanak, knows the Immaculate Lord. ||3||

The above Tuk clearly tells that Naam is a Divine-Door when it is opened with Divine Sohjee/Bud-bebik grasped from Gurbani brings one to an awastha of knowing and becoming Ik-Mik with Waheguru – “sito-sita mehima Mahe”.

This is further reinforced by Guru Nanak Dev Ji when he beautifully sums up in a clear direction:-

ਆਪੁ ਗਵਾਈਐ ਤਾ ਸਹੁ ਪਾਈਐ ਅਉਰੁ ਕੈਸੀ ਚਤੁਰਾਈ ॥ (Raag Tilang, M. 1, GGS. 722-13).
Give up your self-hood /ego/homai, and so obtain Waheguru; whereas no other clever tricks are of any use?

A Gradual ਆਪੁ ਗਵਾਈਐ – is “Naam Simran”. On loosing oneself, Waheguru’s Yaad becomes one’s companion.

Someone would question about my professional and family life during all these years. However, I would sum up in the verse “Toon mera rakha sabni thaien ta bho khea kara jeo”. In spite of usual upheavals, the life has been full of divine fun and spiritual adventures, which have kept my passion for Gurbani ever growing so far (Gurbani eis jag mein channan).

Kirpal Singh
Wellington, New Zealand
kirpal2singh@yahoo.com