Gurmat Saachi Saacha Vichaar

Guru Arjan Dev Ji is vocal in Gurbani about the oneness of Waheguru/God:-

ਨਾਨਕ ਦੂਜਾ ਅਵਰੁ ਨ ਕੋਇ ॥੭॥ (Raag Gauri, M. 5, GGS. 278-2).
O Nanak, there is no other at all. ||7||

ਪ੍ਰਭ ਵਿਣੁ ਦੂਜਾ ਕੋ ਨਹੀ ਨਾਨਕ ਹਰਿ ਸਰਣਾਇ ॥ (Raah Maajh, M. 5, GGS. 135-4.
Without God, there is no other at all. Nanak has entered the Sanctuary of the Lord.

ਤੂੰ ਮੇਰਾ ਪਿਤਾ ਤੂੰਹੈ ਮੇਰਾ ਮਾਤਾ ॥ (Raag Maajh, M. 5, GGS. 103-13).
You are my Father, and You are my Mother.
,,,,,,
ਤੁਮਰੀ ਕ੍ਰਿਪਾ ਤੇ ਤੁਧੁ ਪਛਾਣਾ ॥
By Your Grace, I recognize You.

ਕਲਿਜੁਗੁ ਉਧਾਰਿਆ ਗੁਰਦੇਵ ॥ (Raag Asa, M. 5, GGS. 406-4).
The Divine Guru is the Saving Grace in this Dark Age of Kali Yuga.

ਮਲ ਮੂਤ ਮੂੜ ਜਿ ਮੁਘਦ ਹੋਤੇ ਸਭਿ ਲਗੇ ਤੇਰੀ ਸੇਵ ॥੧॥ ਰਹਾਉ ॥
Even those fools and idiots, stained with feces and urine, have all taken to Your service. ||1||Pause||
…………………
ਸਤਜੁਗੁ ਤ੍ਰੇਤਾ ਦੁਆਪਰੁ ਭਣੀਐ ਕਲਿਜੁਗੁ ਊਤਮੋ ਜੁਗਾ ਮਾਹਿ ॥
The Golden Age of Sat Yuga, the Silver Age of Trayta Yuga, and the Brass Age of Dwaapar Yuga are good; but the best is the Dark Age, the Iron Age, of Kali Yuga.

ਕਲਿਜੁਗ ਮਹਿ ਹਰਿ ਜੀਉ ਏਕੁ ਹੋਰ ਰੁਤਿ ਨ ਕਾਈ ॥(Raag Bhaira-o, Guru Amar Das, GGS. 1130-1).
In Kali Yuga, it is the time for the One Dear Lord; it is not the time for anything else.

ਨਾਨਕ ਗੁਰਮੁਖਿ ਹਿਰਦੈ ਰਾਮ ਨਾਮੁ ਲੇਹੁ ਜਮਾਈ ॥੪॥੧੦॥
O Nanak, as Gurmukh, let the Lord’s Name grow within your heart. ||4||10||

Guru Nanak Dev Ji’s Isht is one Waheguru/God, which is defined as Ik Oankar in the Mool Mantar in Jap Ji Sahib:-

ੴ ਸਤਿ ਨਾਮੁ ਕਰਤਾ ਪੁਰਖੁ ਨਿਰਭਉ ਨਿਰਵੈਰੁ ਅਕਾਲ ਮੂਰਤਿ ਅਜੂਨੀ ਸੈਭੰ ਗੁਰ ਪ੍ਰਸਾਦਿ ॥ (Jap Ji Sahib, Guru Nanak, GGS. 1-1).
One Universal Creator God, The Name Is Truth Creative Being Personified No Fear No Hatred Image Of The Undying, Beyond Birth, Self-Existent. By Guru’s Grace~

On the subject of ONENESS of God, Guru Nanak DevJi further proclaims loudly:-

ਸਾਹਿਬੁ ਮੇਰਾ ਏਕੋ ਹੈ ॥(Raag Asa, M. 1, GSS, 350- 4).
My Lord and Master is One;

ਏਕੋ ਹੈ ਭਾਈ ਏਕੋ ਹੈ ॥੧॥ ਰਹਾਉ ॥
He is the One and Only; O Siblings of Destiny, He is the One alone. ||1||Pause||

ਆਪੇ ਮਾਰੇ ਆਪੇ ਛੋਡੈ ਆਪੇ ਲੇਵੈ ਦੇਇ ॥
He Himself kills, and He Himself emancipates; He Himself gives and takes.

ਆਪੇ ਵੇਖੈ ਆਪੇ ਵਿਗਸੈ ਆਪੇ ਨਦਰਿ ਕਰੇਇ ॥੨॥
He Himself beholds, and He Himself rejoices; He Himself bestows His Glance of Grace. ||2||

ਜੋ ਕਿਛੁ ਕਰਣਾ ਸੋ ਕਰਿ ਰਹਿਆ ਅਵਰੁ ਨ ਕਰਣਾ ਜਾਈ ॥
Whatever He is to do, that is what He is doing. No one else can do anything.

ਜੈਸਾ ਵਰਤੈ ਤੈਸੋ ਕਹੀਐ ਸਭ ਤੇਰੀ ਵਡਿਆਈ ॥੩॥
As He projects Himself, so do we describe Him; this is all Your Glorious Greatness, Lord. ||3||

ਸਾਹਿਬੁ ਮੇਰਾ ਏਕੁ ਹੈ ਅਵਰੁ ਨਹੀ ਭਾਈ ॥ (Raag Asa, M. 1, GGS. 420-16).
My Lord and Master is the One; there is no other, O Siblings of Destiny.

ਏਕੀ ਸਾਹਿਬ ਬਾਹਰਾ ਦੂਜਾ ਅਵਰੁ ਨ ਜਾਣੈ ਕੋਇ ॥੨॥ (Raag Maaroo, M. 1, GGS. 991-8).
He recognizes none other than the One Lord and Master. ||2||

ਸਾਹਿਬੁ ਮੇਰਾ ਏਕੁ ਹੈ ਅਵਰੁ ਨਹੀ ਭਾਈ ॥ (Raag Asa, M. 1, GGS. 420-16).
My Lord and Master is the One; there is no other, O Siblings of Destiny.

ਏਕੀ ਸਾਹਿਬ ਬਾਹਰਾ ਦੂਜਾ ਅਵਰੁ ਨ ਜਾਣੈ ਕੋਇ ॥੨॥ (Raag Maaroo, M.1, GGS. 991-8).
He recognizes none other than the One Lord and Master. ||2||

ONE WORLD FAMILY

The Gurbani proclaims the following indicators:-

1. ਅਵਲਿ ਅਲਹ ਨੂਰੁ ਉਪਾਇਆ ਕੁਦਰਤਿ ਕੇ ਸਭ ਬੰਦੇ ॥ (Raag Parbhati, Bhagat Kabir, GGS. 1349-19).
First, Allah created the Light; then, by His Creative Power, He made all mortal beings.

ਏਕ ਨੂਰ ਤੇ ਸਭੁ ਜਗੁ ਉਪਜਿਆ ਕਉਨ ਭਲੇ ਕੋ ਮੰਦੇ ॥੧॥
From the One Light, the entire universe welled up. So who is good, and who is bad? ||1||

2. ਖਾਲਿਕੁ ਖਲਕ ਖਲਕ ਮਹਿ ਖਾਲਿਕੁ ਪੂਰਿ ਰਹਿਓ ਸ੍ਰਬ ਠਾਂਈ ॥੧॥ ਰਹਾਉ ॥ (Raag Parbhati, Bhagat Kabir, GGS. 1350-1).
The Creation is in the Creator, and the Creator is in the Creation, totally pervading and permeating all places. ||1||Pause||

3. ਤੂੰ ਘਟ ਘਟ ਅੰਤਰਿ ਸਰਬ ਨਿਰੰਤਰਿ ਜੀ ਹਰਿ ਏਕੋ ਪੁਰਖੁ ਸਮਾਣਾ ॥ ((Raag Asa, Guru Ram Das, GGS. 11-1).
You are constant in each and every heart, and in all things. O Dear Lord, you are the One.

4. Guru Gobind Singh speaks of unity of Humanity in the light of ONENESS of God as:-

-ਹਿੰਦੂ ਤੁਰਕ ਕੋਊ ਰਾਫਜੀ ਇਮਾਮ ਸਾਫੀ ਮਾਨਸ ਕੀ ਜਾਤ ਸਬੈ ਏਕੈ ਪਹਿਚਾਨਬੋ ॥ (Guru Gobind Singh, Dasam Granth, 50-14).
Someone is Hindu and someone a Muslim, then someone is Shia, and someone a Sunni, but all the human beings, as a species, are recognized as one and the same.

ਕਰਤਾ ਕਰੀਮ ਸੋਈ ਰਾਜਕ ਰਹੀਮ ਓਈ ਦੂਸਰੋ ਨ ਭੇਦ ਕੋਦੀ ਭੂਲ ਭ੍ਰਮ ਮਾਨਬੋ ॥
Karta (The Creator) and Karim (Merciful) is the same Lord, Razak (The Sustainer) and Rahim (Compassionate) is the same Lord, there is no other second, therefore consider this verbal distinguishing feature of Hindusim and Islam as an error and an illusion.

ਏਕ ਹੀ ਕੀ ਸੇਵ ਸਭ ਹੀ ਕੋ ਗੁਰਦੇਵ ਏਕ ਏਕ ਹੀ ਸਰੂਪ ਸਬੈ ਏਕੈ ਜੋਤ ਜਾਨਬੋ ॥੧੫॥੮੫॥
Thus worship the ONE LORD, who is the common enlightener of all; all have been created in His Image and amongst all comprehend the same ONE LIGHT.

ਦੇਹਰਾ ਮਸੀਤ ਸੋਈ ਪੂਜਾ ਔ ਨਿਵਾਜ ਓਈ ਮਾਨਸ ਸਬੈ ਏਕ ਪੈ ਅਨੇਕ ਕੋ ਭਰਮਾਉ ਹੈ ॥
The temple and the mosque are the same, there is no difference between a Hindu worship and Muslim prayer; all the human beings are the same, but the illusion is of various types.

ਦੇਵਤਾ ਅਦੇਵ ਜੱਛ ਗੰਧ੍ਰਬ ਤੁਰਕ ਹਿੱਦੂ ਨਿਆਰੇ ਨਿਆਰੇ ਦੇਸਨ ਕੇ ਭੇਸ ਕੋ ਪ੍ਰਭਾਉ ਹੈ ॥
The gods, demons, Yakshas, Gandharvas, Turks and Hindus… all these are due to the differences of the various garbs of different countries.
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ਅਲਹ ਅਭੇਖ ਸੋਈ ਪੁਰਾਨ ਔ ਕੁਰਾਨ ਓਈ ਏਕ ਹੀ ਸਰੂਪ ਸਭੈ ਏਕ ਹੀ ਬਨਾਉ ਹੈ ॥੧੬॥੮੬॥
Allah of Muslims and Abhekh (Guiseless) of Hindus are the same, the Puranas of Hindus and the holy Quran of the Muslims depict the same reality; all have been created in the image of the same Lord and have the same formation.

Guru Nanak goes further and asserts the Unity of various Holy Books in meeting the One God:-

5. ਚਾਰੇ ਵੇਦ ਹੋਏ ਸਚਿਆਰ ॥ (Raag Asa, Guru Nanak, GGS. 470-8).
The four Vedas each claim to be true.

ਪੜਹਿ ਗੁਣਹਿ ਤਿਨ੍ਹ੍ਹ ਚਾਰ ਵੀਚਾਰ ॥
Reading and studying them, four doctrines are found.

1.ਭਾਉ 2.ਭਗਤਿ ਕਰਿ 3.ਨੀਚੁ ਸਦਾਏ ॥
With loving devotional worship, abiding in humility,

ਤਉ ਨਾਨਕ 4.ਮੋਖੰਤਰੁ ਪਾਏ ॥੨॥
Tho Naanak Mokhanthar Paaeae ||2||
When translated in simple words it reads:-

i). Love for God/Waheguru ii). devotional worship with iii). total loss of one’s ego/houmai/duality (abiding in humility iv). The above three steps lead to the final state of attaining Salvation.

Where does One God exist as per Gurbani?

1. ਪੋਥੀ ਪਰਮੇਸਰ ਕਾ ਥਾਨੁ ॥ (Raag Sarang, Guru Arjan Dev, GGS. 1226-3).
The Holy Book is the home of the Transcendent Lord God.

2. ਬਲਿਹਾਰੀ ਕੁਦਰਤਿ ਵਸਿਆ ॥ (Raag Asa, Guru Nanak, GGS. 469-10).
I am a sacrifice to Your almighty creative power which is pervading everywhere.

ਤੇਰਾ ਅੰਤੁ ਨ ਜਾਈ ਲਖਿਆ ॥੧॥ ਰਹਾਉ ॥
Your limits cannot be known. ||1||Pause|I

3. ਪ੍ਰਭ ਜੀ ਬਸਹਿ ਸਾਧ ਕੀ ਰਸਨਾ ॥ (Raag Gauri, Guru Arjan Dev, GGS. 263-4).
God abides upon the tongues of His Saints.

Gurbani provides some quick transforming steps that draw a person closer to the ONE God/Waheguru as given in the Gurbani:-

1.ਪ੍ਰਭੁ ਮਿਲਿਓ ਸੁਖ ਬਾਲੇ ਭੋਲੇ ॥੧॥ ਰਹਾਉ ॥(Raag Kaanhaa, Guru Arjan Dev, GGS. 1307-7).
I have met God through innocent faith, and He has blessed me with peace. ||1||Pause||

2.ਆਪੁ ਗਵਾਈਐ ਤਾ ਸਹੁ ਪਾਈਐ ਅਉਰੁ ਕੈਸੀ ਚਤੁਰਾਈ ॥ Raag Tilang ,Guru Nanak Dev, GGS. 722-130.
Give up your selfhood, and so obtain your Husband Lord; what other clever tricks are of any use?

3. ਆਪੁ ਤਿਆਗਿ ਸਰਨਿ ਗੁਰਦੇਵ ॥(Raag Gauri, Guru Arjan Dev, GGS. 288-13).
Give up your selfishness and conceit, and seek the Sanctuary of the Divine Guru.

Guru Arjav Dev, the Editor of Granth Sahib provides a tried Divine RECIPE to get closer to One God (Ik Oankar/Waheguru):-

ਨਾ ਤੂ ਆਵਹਿ ਵਸਿ ਬਹੁਤੁ ਘਿਣਾਵਣੇ ॥ (Raamkali Ki Vaar, Guru Arjan Dev, GGS. 962-9).
No one can bring You under control, by despising the world.

ਨਾ ਤੂ ਆਵਹਿ ਵਸਿ ਬੇਦ ਪੜਾਵਣੇ ॥
No one can bring You under control, by studying the Vedas.

ਨਾ ਤੂ ਆਵਹਿ ਵਸਿ ਤੀਰਥਿ ਨਾਈਐ ॥
No one can bring You under control, by bathing at the holy places.

ਨਾ ਤੂ ਆਵਹਿ ਵਸਿ ਧਰਤੀ ਧਾਈਐ ॥
No one can bring You under control, by wandering all over the world.

ਨਾ ਤੂ ਆਵਹਿ ਵਸਿ ਕਿਤੈ ਸਿਆਣਪੈ ॥
No one can bring You under control, by any clever tricks.

ਨਾ ਤੂ ਆਵਹਿ ਵਸਿ ਬਹੁਤਾ ਦਾਨੁ ਦੇ ॥
No one can bring You under control, by giving huge donations to charities.

ਸਭੁ ਕੋ ਤੇਰੈ ਵਸਿ ਅਗਮ ਅਗੋਚਰਾ ॥
Everyone is under Your power, O inaccessible, unfathomable Lord.

ਤੂ ਭਗਤਾ ਕੈ ਵਸਿ ਭਗਤਾ ਤਾਣੁ ਤੇਰਾ ॥੧੦॥
You are under the control of Your devotees; You are the strength of Your devotees. ||10||

According to Gurbani, the all powerful Almighty God continues to enjoy putting in place His Devoutees with guaranteed safe gaurd:-

-ਹਰਿ ਜੁਗੁ ਜੁਗੁ ਭਗਤ ਉਪਾਇਆ ਪੈਜ ਰਖਦਾ ਆਇਆ ਰਾਮ ਰਾਜੇ ॥ (Raag Asa, Guru Ram Das, GGS. 451-12).
In each and every age, He creates His devotees and preserves their honor, O Lord King.

ਭਗਤ ਤੇਰੈ ਮਨਿ ਭਾਵਦੇ ਦਰਿ ਸੋਹਨਿ ਕੀਰਤਿ ਗਾਵਦੇ ॥ (Raag Asa, Guru Nanak, GGS.468-3).
Your devotees are pleasing to Your Mind, Lord. They look beautiful at Your door, singing Your Praises.
……
ਇਕਿ ਮੂਲੁ ਨ ਬੁਝਨ੍ਹ੍ਹਿ ਆਪਣਾ ਅਣਹੋਦਾ ਆਪੁ ਗਣਾਇਦੇ ॥
Some do not understand their origins, and without cause, they display their self-conceit.

-Bhagat Kabir goes a step further, when he is so pure that God seeks for him:-

ਕਬੀਰ ਮਨੁ ਨਿਰਮਲੁ ਭਇਆ ਜੈਸਾ ਗੰਗਾ ਨੀਰੁ ॥॥(Salok Bhagat Kabir,GGS.1367-8)
Kabeer, my mind has become immaculate, like the waters of the Ganges.

ਪਾਛੈ ਲਾਗੋ ਹਰਿ ਫਿਰੈ ਕਹਤ ਕਬੀਰ ਕਬੀਰ ॥੫੫Paashhai Laago Har Firai Kehath Kabeer Kabeer ||55||
The Lord follows after me, calling, “Kabeer! Kabeer!”||55||

The aesthetic sweetness of God is described in Gurbani as:-

-ਫਰੀਦਾ ਸਕਰ ਖੰਡੁ ਨਿਵਾਤ ਗੁੜੁ ਮਾਖਿਓ‍ੁ ਮਾਂਝਾ ਦੁਧੁ ॥ (Salok Baba Farid, GGS.1379-6).
Fareed: sugar cane, candy, sugar, molasses, honey and buffalo’s milk

ਸਭੇ ਵਸਤੂ ਮਿਠੀਆਂ ਰਬ ਨ ਪੁਜਨਿ ਤੁਧੁ ॥੨੭॥
– all these things are sweet, but they are not equal to You. ||27||

-ਕਹੈ ਨਾਨਕੁ ਹੋਰਿ ਅਨ ਰਸ ਸਭਿ ਵੀਸਰੇ ਜਾ ਹਰਿ ਵਸੈ ਮਨਿ ਆਇ ॥੩੨॥ (Raag Raamkali, Guru Amar Das, GGS. 921-13).
Says Nanak, all other tastes and essences are forgotten, when the Lord comes to dwell within the mind. ||32||

Sikhi revolves around an important theme i.e. of ‘Gobind/Waheguru Milan’.

Kirpal Singh
Wellington, New Zealand
kirpal2singh@yahoo.com

There is a growing debate on this subject in India and Overseas.

I would like to add the following to this debate:-

While we are still struggling to find an acceptable definition of a Sikh, even though the Gurbani clearly guides us as to – Who is a Gursikh?

The Sikhi doctrine mentioned in the following pankti suggests:-

ਜਨੁ ਨਾਨਕੁ ਧੂੜਿ ਮੰਗੈ ਤਿਸੁ ਗੁਰਸਿਖ ਕੀ ਜੋ ਆਪਿ ਜਪੈ ਅਵਰਹ ਨਾਮੁ ਜਪਾਵੈ ॥੨॥ (Raag Gauri Guru Ram Das, GGS, page & line 306-2).

Servant Nanak begs for the dust of the feet of that GurSikh, who himself chants the Naam, and inspires others to chant it. ||2||

Accordingly, the criteria to become a Gursikh is that one should chant/recite the Divine Name (of Waheguru) and inspire others to do the same.

It is amazing to see that such a criteria can be easily applied in making Gurbani accepted Universally. People of different religions do recite and do inspire others to recite their respective Divine Names in daily life and in their places of worship. According to Gurbani, they are all Gursikhs even when they think they are professing different faiths and religions?

This would mean there are more Gursikhs in the World then the Sikhs.

The message of the Gurbani is nothing but TRUTH so it shall always prevail amidst upheavals and ambulances and in spite of concerns raised by a number of members of the community.

I personally believe that the Sikhism is on the rise by glancing at the following list:

Gurduaras around the world; Nam Rasiye – Naam Japan wale – Anbhavis; Books on Gurbani and different aspects of the Sikhism; Sikh Scholars, parcharaks, ragis, keertanias, gurbani kirtan -CD/Cassettes etc; Magazines and periodicals on Sikh Affairs, Nagar kirtans; Deras, Sikh Forums and Sikh charitable organisations in India and overseas; Nitnem and Sukhmani groups (many headed by Sikh ladies, particularly Sukhmani Groups ) in local gurduaras; the revenues of all historic Gurduaras; Gurmat Camps and books for children;Hospital and dispensaries; Schools, colleges, universities, professional and technical institutions; scholarships for bright, poor and needy Sikh students in India and overseas; Sikh women in public life, scholarship, artists and in political arena; Sikh entrepreneurs and professionals (managers, doctors, lawyers, defense personnel, sports men and women etc); Sikhs in India and overseas; non-Sikh devotees (in Sikh Gurduaras and Deras); Sikh Council and organisations; Sikhs of International stature etc etc.

All these and other similar activities/developments have shown considerable growth thus indicating that the the Sikhism in spirit and numerical number has risen in the last 30 years or so and it shall continue to expand. Only if the above parameters will take a plunge then the situation would dictate otherwise. The Sikhism has crossed the boundaries of India and today there are Gurduarars on all the continents in the World – a testimony of TRUTH IN GURBANI (Universal Message).:

ਗੁਰਮਤਿ ਸਾਚੀ ਸਾਚਾ ਵੀਚਾਰੁ ॥ (Raag Raamkalee M. 3, GGS. 917-12).
True are the Guru’s Teachings, and True is contemplative meditation

ਗੁਰਬਾਣੀ ਇਸੁ ਜਗ ਮਹਿ ਚਾਨਣੁ ਕਰਮਿ ਵਸੈ ਮਨਿ ਆਏ ॥੧॥ (Raag Sriraag M. 3, GGS. 67-10)
Gurbani is the Light to illuminate this world; by His Grace, it comes to abide within the mind. ||1||

ਬਾਣੀ ਗੁਰੂ ਗੁਰੂ ਹੈ ਬਾਣੀ ਵਿਚਿ ਬਾਣੀ ਅੰਮ੍ਰਿਤੁ ਸਾਰੇ ॥ (GGS. 982)
ਗੁਰੁ ਬਾਣੀ ਕਹੈ ਸੇਵਕੁ ਜਨੁ ਮਾਨੈ ਪਰਤਖਿ ਗੁਰੂ ਨਿਸਤਾਰੇ ॥੫॥

The Sikhism like all other religions of the World is tossing through an environment of rapid social and economical changes in the society to retain its rightful place because of its Universal message. Its Universal appeal is bound to permeate through all unimportant rituals and hurdles and In the end the truth will be accepted by the seekers of the truth where ever they are.

The following three terms are very popular in the Sikhism:

1. Amrit vela,
2. Amrit by Guru Gobind Singh Ji, and
3. Amrit Bani

All the three have ‘Amrit’ as a common term.

1. Now lets go to Amrit Vela – this ‘Vela’ is in the early hours of the morning and what makes is Amrit is, if one reads/recite/ponders on ‘Guru di Bani’, otherwise it just a morning time. In other words the ordinary morning time turns into Amrit Vela only when used according to the Gurbani in the Guru Granth.

2. Amrit Ceremony – the sweetened water was turned Amrit by reciting Bani at the time of its preparation by Guru Gobind Singh – again it is the Gurbani, which converted ordinary water in to an ‘Amrit’.

3.So it is clear that the real ‘Amrit’ is in the Gurbani, which when combines with other items like Vela and Water makes them ‘Amrit’ as well. The Amrit Gurbani is embodied in the Guru Granth Sahib.

ਪੋਥੀ ਪਰਮੇਸਰ ਕਾ ਥਾਨੁ ॥ (Page1226 Line 3 Raag Sarang M. 5, GGS. 1226-3)
This Holy Book is the home of the Transcendent Lord God.

The Sikhs are ordained to enjoy the company of their Parmesar by turning to the Guru Granth Sahib and live the life to its fullest by remembering Waheguru in daily life while attending to family, professional and social life without worrying too much as per the advice in Gurbani:-

ਜੋ ਹੋਆ ਹੋਵਤ ਸੋ ਜਾਨੈ ॥ ਪ੍ਰਭ ਅਪਨੇ ਕਾ ਹੁਕਮੁ ਪਛਾਨੈ ॥  (Raag Gaurhee Sukhmanee M. 5, GGS.286-7)

All is happening in the sweet will of Waheguru whether the current saga of Akal Thakhat Sahib, children’s or our future and apostasy among Sikh Youth etc. Our role model is prescribed in “Guru maneo Granth” to follow and there should be no body other than Guru Granth Sahib to seek advice/Gurmat. And the methodology is simple: ‘Prabh ka simran sab te oocha’, which can be practiced by children as well as by adults at any time though (Waheguru -Waheguru-Waheguru…….2-5 minutes daily). Kindly try and see the results.

Kirpal Singh
Wellington, New Zealand
kirpal2singh@yahoo.com

A lot of individual Scholars/Philosophers/Psychologists or heterogeneous groups of people on GL-Z Forum have been/are interested in interpreting/translating Gurbani with their inherent fundamental differences as wide as: that some accept ‘Waheguru name’ others do not; some believe in Naam Japna others consider it superfluous; some believe in divine/guru 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 move further to ascend 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.

The Gurbani gives promise of attaining virtues whether one is educated (scholar) or barely literate without formal education as per the following Tuks:

ਜੋ ਪ੍ਰਾਣੀ ਗੋਵਿੰਦੁ ਧਿਆਵੈ ॥ ਪੜਿਆ ਅਣਪੜਿਆ ਪਰਮ ਗਤਿ ਪਾਵੈ ॥੧॥ (Raag Gaurhee M. 5, GGS. 197)
The mortal whether educated or uneducated who trusts in the presence of the Divine entity God/Waheguru obtains the Supreme Dignity.

To give a meaningful interpretation of Gurbani, there is need to involve Gursikhs who are “Anubhavi” (those who live life according to the teachings of Gurbani/who have experimented on the truths in Gurbani in their daily life). Such people should lead with the assistance of others with proficiency in linguistics. If you read any work of Bhai Vir Singh Ji’s, it stands out in spirit and clarity because he was an “Anubhavi”.

A preliminary understanding of Gurbani enlightens a person and results in dipping further in to deeper contemplation of Gurbani. This exercise further brings a thirst for seeing the light which amounts to understanding deeper spirit of the meaning of Gurbani. Deeper understanding leads one to apply the message of Gurbani in real life situations. This is a state of evolving with Gurbani and belongs to an “Anubhavi”. An Anubhavi shall be a “Bibeki” with the gift of sense of discrimination in the light of the spirit of the entire Gurbani. People irrespective of their professional backgrounds could be Anubhavi. Such people will always be economical with words, brief and to the point.

The problem that we encounter in interpreting Gurbani on some forum is that the individuals are sharing their understanding of Gurbani with good grasp but without deeper anubhav. So the deeper impact is not visible. Moreover, the recipient are also at different levels of their comprehension. As a result the communication is not even.

The interpretation presented by an Anubhavi will be in the light of entire Gurbani and not just the literal meaning of a particular Tuk or a Sabd.

Gurbani being composite divine messages shared by our Gurus requires the need for one to evolve to a level closely touching the wavelength of the Gurus in grasping Gurbani through Gurbani. Guru Nanak Sahib emphasis on the need of a Guru’s guidance who understands the Sabd well:-

ਬਾਝੁ ਗੁਰੂ ਗੁਬਾਰੁ ਹੈ ਬਿਨੁ ਸਬਦੈ ਬੂਝ ਨ ਪਾਇ ॥ (Sri Raag M. 1, GGS.55-15).
Without the Guru and Sabad, the Divine understanding is not obtained.

Guru Arjan Dev Ji also emphasises that Bani is the highest treasure and a devotee through his/her devotion can even seek first hand guidance of Guru (s) in understanding the true essence of Gurbani.

ਬਾਣੀ ਗੁਰੂ ਗੁਰੂ ਹੈ ਬਾਣੀ ਵਿਚਿ ਬਾਣੀ ਅੰਮ੍ਰਿਤੁ ਸਾਰੇ ॥ (Raag Nat Narain, M. 4, GGS. 972-10).
The Word, the Bani is Guru, and Guru is the Bani. Within the Bani, the Ambrosial Nectar is contained.

ਗੁਰੁ ਬਾਣੀ ਕਹੈ ਸੇਵਕੁ ਜਨੁ ਮਾਨੈ ਪਰਤਖਿ ਗੁਰੂ ਨਿਸਤਾਰੇ ॥੫॥
If His humble servant believes, and acts according to the Words of the Guru’s Bani, then the Guru, in person, emancipates him. ||5||

While everyone should be free to pursue his/her passion to re-look into the meanings of the Gurbani. However, it would be more appropriate to look in to such areas first which need clarification or further elaboration. It is believed that the central idea of a Sabd revolves round the “Rahau”. But then there are Banis/shabds where there is no Rahau. In Japji, there are no Rahaus and in Sukhmani Sahib there is only one Rahau.

Any attempt to bring clarity in interpreting the Gurbani will be a divine Sewa. Many attempts have been made to understand the real meanings of Gurbani based on the varied use of ‘laggaans and mattraas’ in exploring the essence of Gurbani. Such translations are worthy attempts but all fall short of capturing the true spirit in the Divine messages conveyed through Gurbani.

Any further attempts to try to dig in Gurbani has to be by those who also have the ‘anubhav’ (self realization/experience) of Gurbani by having lived the life according to Gurbani in order to make a real difference. Bhai Vir Singh Ji writings reflect his Anubhav of Gurbani.

Let us take two examples from Gurbani:-

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||

In interpreting the above verse, an ‘Anubhavi’ will be able to give instances to prove that how, when and where Waheguru (Almighty God) was there with him/her to provide Divine Guidance and Protection. There could be endless narrations coming from a Gursikh enjoying Anubhav of Gurbani..

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

An Anubhavi will give detailed account of the ‘Ras of Simaran’ of Waheguru and blessings achieved in one’s transformation following the path of ‘Waheguru Simran’. Examples of all the Gurus, Bhagats and Mahapurakhs who enjoyed the blissful state of Simran of Waheguru are there as guiding posts.

Guru Nanak Sahib’s advice in Asa Ki Vaar clearly gives guidance in terms of some prerequisites in understanding Divine Truths (Gurbani).

It emerges that it is necessary for one to be able to comprehend Divine Messages in Gurbani to have acquired more or less the same wavelength as our Gurus.

There is scope for such a possibility on contemplating of Gurbani with Divine Nadr/Grace/Gurparsad:-

ਨਦਰਿ ਕਰੇ ਜੇ ਆਪਣੀ ਆਪੇ ਲਏ ਰਲਾਇ ਜੀਉ ॥੧੪॥(Sri Raag M. 1, GGS. 72-13).
If the Lord casts His Glance of Grace, He unites us with Himself. ||14||

The overall Methodology of Interpreting Gurbani falls in the framework as laid down by Guru Nanak Sahib:-

1. ਸਚੁ ਤਾ ਪਰੁ ਜਾਣੀਐ ਜਾ ਰਿਦੈ ਸਚਾ ਹੋਇ ॥ Raag Asa M. 1, 468-8).
One knows the Truth only when the Truth is in his/her heart.

ਕੂੜ ਕੀ ਮਲੁ ਉਤਰੈ ਤਨੁ ਕਰੇ ਹਛਾ ਧੋਇ ॥
The filth of falsehood departs, and the body is washed clean.

2. ਸਚੁ ਤਾ ਪਰੁ ਜਾਣੀਐ ਜਾ ਸਚਿ ਧਰੇ ਪਿਆਰੁ ॥
One knows the Truth only when he bears love to the True Lord.

ਨਾਉ ਸੁਣਿ ਮਨੁ ਰਹਸੀਐ ਤਾ ਪਾਏ ਮੋਖ ਦੁਆਰੁ ॥
Hearing the Name, the mind is enraptured; then, he attains the gate of salvation.

3. ਸਚੁ ਤਾ ਪਰੁ ਜਾਣੀਐ ਜਾ ਜੁਗਤਿ ਜਾਣੈ ਜੀਉ ॥
One knows the Truth only when he knows the true way of life.

ਧਰਤਿ ਕਾਇਆ ਸਾਧਿ ਕੈ ਵਿਚਿ ਦੇਇ ਕਰਤਾ ਬੀਉ ॥
Preparing the field of the body, he plants the Seed of the Creator.

4. ਸਚੁ ਤਾ ਪਰੁ ਜਾਣੀਐ ਜਾ ਸਿਖ ਸਚੀ ਲੇਇ ॥
One knows the Truth only when he receives true instruction.

ਦਇਆ ਜਾਣੈ ਜੀਅ ਕੀ ਕਿਛੁ ਪੁੰਨੁ ਦਾਨੁ ਕਰੇਇ ॥
Showing mercy to other beings, he makes donations to charities.

5. ਸਚੁ ਤਾਂ ਪਰੁ ਜਾਣੀਐ ਜਾ ਆਤਮ ਤੀਰਥਿ ਕਰੇ ਨਿਵਾਸੁ ॥
One knows the Truth only when he dwells in the sacred shrine of pilgrimage of his own soul.

6. ਸਤਿਗੁਰੂ ਨੋ ਪੁਛਿ ਕੈ ਬਹਿ ਰਹੈ ਕਰੇ ਨਿਵਾਸੁ ॥
He sits and receives instruction from the True Guru, and lives in accordance with His Will.

7. ਸਚੁ ਸਭਨਾ ਹੋਇ ਦਾਰੂ ਪਾਪ ਕਢੈ ਧੋਇ ॥
Truth is the medicine for all; it removes and washes away our sins.

8. ਨਾਨਕੁ ਵਖਾਣੈ ਬੇਨਤੀ ਜਿਨ ਸਚੁ ਪਲੈ ਹੋਇ ॥੨॥
Nanak speaks this prayer to those who have Truth in their laps. ||2||

From the above Gurbani Tuks, it is essential that in order to know the Sach (Divine knowledge of Waheguru) one must have Anbhav of Truth as a valuable support to be guided by in Gurmat-Path (Sacha Marg).

In case of doubt the easiest way prescribed is Ardas- “ਸਤਿਗੁਰੂ ਨੋ ਪੁਛਿ ਕੈ ਬਹਿ ਰਹੈ ਕਰੇ ਨਿਵਾਸੁ”. Most of us do not ask Waheguru when Waheguru has created such a window of opening to tap from His abundant resources.

In most Gurduars Asa Ki Vaar, is sung before Nitnem Banis. The reason being it guides us to understand the realities of life while staying awake to the Divine Truths of Waheguru.

Bhagat Beni Ji shares his experience in this respect:-

ਦੇਵ ਸਥਾਨੈ ਕਿਆ ਨੀਸਾਣੀ ॥ ਤਹ ਬਾਜੇ ਸਬਦ ਅਨਾਹਦ ਬਾਣੀ ॥ (Raag Raamkali Bhagat Beni, GGS. 974-8).
What is the insignia of the Divine Lord’s dwelling? The unstruck sound current of the Sabd vibrates there.

‘ਦੇਵ ਸਥਾਨੈ’ – refers to the state with Anubhav of Gurbani where Gurbani produces some vibrations of certain wavelengths that are identical in all those who enjoy Anubhav of Gurbani.

All the Gurus were great swimmers of the ‘Sansar Sagar’. They were followed by many Gursikhs, Gurmukhs or famous icons and scholars who enjoyed their respective dips in the Gurbani and left their impressions, foot-prints as a result of their ‘Anubhav’ and reach.

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 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 and in scientific discoveries and in social 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-drishti’ (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 preordained 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. 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..

2. 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’.

Different people will react to the above pankties in different ways, such as:-

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 ones 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), which 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 Bhai Jetha Ji was just an ordinary blue collar worker and latter rose from ‘Rags to riches’ on account of anubhav of Gurmat that he received from Guru Amar Das Ji.

Guru Gobind Singh Ji speaks high of Anubhavis:-

ਕਿ ਬ੍ਰਹਮੰ ਸਰੂਪੈ ॥ ਕਿ ਅਨਭਉ ਅਨੂਪੈ ॥੧੦੬॥(Guru Gobind Singh, Dasam Granth 18-9).
That Thou art All-Pervading Entity. That Thou art the Source of Divine Knowledge

Conclusion: My humble conclusion is that without the involvement of Gursikhs with Anubhav of Gurbani, the whole exercise could be scratching and re-scratching on the surface of Gurbani when the real ras is in deep layers of Gurbani. The Gurbani can be best understood from Gurbani. The role linguistics is very important but secondary to those who enjoy ‘Anubhav’ of Gurbani.

I believe that any serious project for interpretation of Gurbani involving ‘Anubhavis’, irrespective of their professional background, with other experts in linguistics will do a better job. In UNESCO translations of ‘Some Sacred Writings of Sikhs’, the team involved was a good combination of Anubhavi Sikhs (who had a good contemplative understanding of the light of Gurbani) with those who provided the use of right and appropriate English equivalent word.

Kirpal Singh
Wellington, New Zealand

kirpal2singh@yahoo.com

Sikhi revolves around Naam -“Nanak ke ghar kewal naam”.

Naam appears in one form or other around 4899 times in 6000+ verses in the Guru Granth Sahib –

A Sikh without attainment of Naam is short of becoming a Gurmukh-Sikh.

ਗੁਰਮੁਖਿ ਨਾਮਿ ਮਿਲੈ ਸਾਬਾਸਿ ॥ (Raag Bilaaval M. 1, GGS. 796-11).
The Gurmukhs are celebrated with the glory of the Naam, the Name of the Lord.

ਗਰਬੁ ਨਿਵਾਰਿ ਮਿਲੈ ਪ੍ਰਭੁ ਸਾਰਥਿ ॥ਗੁਰਮੁਖਿ ਨਾਮਿ ਮਿਲੈ ਵਡਿਆਈ ॥ (Raag Raamkali M. 1, GGS. 904-14).
Subduing your pride, you shall receive the supreme wealth of God. The Gurmukh is blessed with the glorious greatness of the Naam.

ਗੁਰਮੁਖਿ ਨਾਮੁ ਮਿਲੈ ਹਰਿ ਬਾਣੀ ॥੩॥ (Raag Asa, M. 3, GGS. 423-12).
The Gurmukh receives the Naam, and the Bani of the Lord’s Word. ||3||

Guru Ram Das Ji proclaims Naam as his precious treasure to sustain his life and happiness:-

ਗੁਰਮਤਿ ਨਾਮੁ ਮੇਰਾ ਪ੍ਰਾਨ ਸਖਾਈ ਹਰਿ ਕੀਰਤਿ ਹਮਰੀ ਰਹਰਾਸਿ ॥੧॥ ਰਹਾਉ ॥ (Raag Maajh, M. 4, GGS. 95-11).
Through the Guru’s Teachings, the Naam is my breath of life. The Kirtan of the Lord’s Praise is my life’s occupation. ||1||Pause||

ਗੁਰਮੁਖਿ ਨਾਮੁ ਮਿਲੈ ਮਨੁ ਭੀਜੈ ਸਹਜਿ ਸਮਾਧਿ ਲਗਾਵਣਿਆ ॥੩॥ (Raag Maajh, M. 4, GGS. 130-3).
The Gurmukhs obtain the Naam. Their minds are enraptured, and they easily and intuitively enter into Samaadhi. ||3|I

On the first page of Guru Granth Sahib in Mool Mantar, Naam is recognized as Truth and ever existing. 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 the Divine Plate, three things have been placed: Truth, Contentment and Contemplation.

ਅੰਮ੍ਰਿਤ ਨਾਮੁ ਠਾਕੁਰ ਕਾ ਪਇਓ ਜਿਸ ਕਾ ਸਭਸੁ ਅਧਾਰੋ ॥ ਜੇ ਕੋ ਖਾਵੈ ਜੇ ਕੋ ਭੁੰਚੈ ਤਿਸ ਕਾ ਹੋਇ ਉਧਾਰੋ ॥
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. 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 puzzle 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 advised 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 that’s why Guru Sahib proclaims:

ਤੇਰਾ ਏਕੁ ਨਾਮੁ ਤਾਰੇ ਸੰਸਾਰੁ ॥ ਮੈ ਏਹਾ ਆਸ ਏਹੋ ਆਧਾਰੁ ॥੧॥ ਰਹਾਉ ॥ (Sri Raag Guru Nanak Dev, GGS. 24-15).

What is Naam?

Naam is so widely covered in the Guru Granth Sahib and is described as an essential climax/goal in Sikhi to become a Gurmukh. Therefore, in order to appreciate – What is`Naam and whom to recite/remember to stay in Naam? We need to try to understand some “Perfect Persons” (our Gurus, Bhagats, Mahapurakhs and Gurumukhs) who enjoyed Naam in their lives:-

ਆਠ ਪਹਰ ਪ੍ਰਭ ਬਸਹਿ ਹਜੂਰੇ ॥ ਕਹੁ ਨਾਨਕ ਸੇਈ ਜਨ ਪੂਰੇ ॥੭॥ (Raag Gauri M. 5, GGS. 286-8).
Those who dwell in God’s Presence, twenty-four hours a day- says Nanak, they are the perfect persons. ||7||

Naam is thus dwelling ‘athepehar’ in the Yaad (all the time in remembrance) of a ‘Divine Entity’ i. e. Prabh. In Sikhi it is achieved by immersing in the GurSabd (Gurbani). The process is gradual and evolving and requires a full faith in GurSabd, Gurus and the ultimate GURU behind the GurSabd/Gurus. Obviously it implies that to stay in the remembrance of the ‘Divine Entity’, it should have a name to remember in order to stay in Naam.

The Spiritual Path in realisation of Naam is fully described in Khands in Jap Ji Sahib and in Lavaan. A factor of Divine Grace is vital and important in achieving the goal – Naam. The prerequisite being eraser of ego/duality (man de maihl/dirt/ignorance) with enlightenment of the Divine Hukum/Laws on a contemplation and rigorous experimentation on the truths contained in the Gurbani. All the Sikh Gurus, Mahapurakhs, Sadh, Sants and Gurmukhs lost their individuality on travelling on this path of Divine remembrance to attain Naam – which proved as a vital force that they received as a gift to sustain a meaningful life:-

ਨਾਨਕ ਨਾਮੁ ਮਿਲੈ ਤਾਂ ਜੀਵਾਂ ਤਨੁ ਮਨੁ ਥੀਵੈ ਹਰਿਆ ॥੧॥ (Mundaavani M. 5, GGS. 1429-16).

ਨਾਨਕ ਨਾਮੁ ਮਿਲਿਆ ਤਿਨ ਜਨ ਕਉ ਜਿਨ ਧੁਰਿ ਮਸਤਕਿ ਲੇਖੁ ਲਿਖਾਵਣਿਆ ॥੮॥੧॥੩੨॥੩੩॥ (Raag Maajh M. 3, GGS. 129-17).

Guru Arjan Dev Ji expresses his satisfying and fulfilling experience of the company of Naam in Sukhmani Sahib and Guru Ji identifies Naam with the name ‘Nirjan’ (Immaculate Lord) in the following pankti:-

ਨਾਮ ਸੰਗਿ ਜਿਸ ਕਾ ਮਨੁ ਮਾਨਿਆ ॥ ਨਾਨਕ ਤਿਨਹਿ ਨਿਰੰਜਨੁ ਜਾਨਿਆ ॥੩॥ (Raag Gauri M. 5, GGS. 281-11).

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 above pankties reveal that Naam is such a Pdarath that leads to ‘Niranjan’ – a probable or one of the names of the ‘Divine Entity’, which forms Remembrance/Yaad in Naam.

What to recite to stay in Naam?

Understanding about Naam comes from the Gurbani but then whom to recite and remember to stay with the Naam Pdarath? Gurbani guides that a Divine Name (ਨਾਇ ਸੁਣਿਐ) gives rise to Naam (ਨਾਉ ਊਪਜੈ) and produces love/liv to shape a Gurmukh as given in the following panktis:-

ਨਾਇ ਸੁਣਿਐ ਮਨੁ ਰਹਸੀਐ ਨਾਮੇ ਸਾਂਤਿ ਆਈ ॥ (Raag Sarang Guru Nanak Dev, GGS. 1240-1).
Hearing the Name, the mind is delighted. The Name brings peace and tranquility.

ਨਾਇ ਸੁਣਿਐ ਮਨੁ ਤ੍ਰਿਪਤੀਐ ਸਭ ਦੁਖ ਗਵਾਈ ॥
Hearing the Name, the mind is satisfied, and all pains are taken away.

ਨਾਇ ਸੁਣਿਐ ਨਾਉ ਊਪਜੈ ਨਾਮੇ ਵਡਿਆਈ ॥
Hearing the Name, one becomes famous; the Name brings glorious greatness.

ਨਾਮੇ ਹੀ ਸਭ ਜਾਤਿ ਪਤਿ ਨਾਮੇ ਗਤਿ ਪਾਈ ॥
The Name brings all honor and status; through the Name, salvation is obtained.

ਗੁਰਮੁਖਿ ਨਾਮੁ ਧਿਆਈਐ ਨਾਨਕ ਲਿਵ ਲਾਈ ॥੬॥
The Gurmukh meditates on the Name; Nanak is lovingly attuned to the Name. ||6||
Now what name be recited?

Guru Nanak Sahib calls Him “Ik Oankaar” and proclaims “Aik tui, aik tui (GGS. 144-5). Guru Ji further adds that Your Name alone sustains the World and is also my hope and support:-

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

Guru Nanak Sahib lays the code of conduct of a spiritual person on the basis of adopting a Divine Name (ਇਕੁ ਨਾਮੁ ਕੀਆ ਆਧਾਰੋ) as his/her support:

ਸੋਈ ਕਾਜੀ ਜਿਨਿ ਆਪੁ ਤਜਿਆ ਇਕੁ ਨਾਮੁ ਕੀਆ ਆਧਾਰੋ ॥ (Sri Raag M. 1, GGS. 24-10).
He alone is a Qazi, who renounces selfishness and conceit, and makes the One Name his Support.

ਹੈ ਭੀ ਹੋਸੀ ਜਾਇ ਨ ਜਾਸੀ ਸਚਾ ਸਿਰਜਣਹਾਰੋ ॥੩॥
The True Creator Lord is, and shall always be. He was not born; He shall not die. ||3||

Guru Arjan Dev Ji confirms and cherishes the Divine presence around him in the following pankties:-

ਗੁਰੁ ਮੇਰੈ ਸੰਗਿ ਸਦਾ ਹੈ ਨਾਲੇ ॥ ਸਿਮਰਿ ਸਿਮਰਿ ਤਿਸੁ ਸਦਾ ਸਮ੍ਹ੍ਹਾਲੇ ॥੧॥ ਰਹਾਉ ॥ (Raag Asa M. 5, GGS. 394-3).
My Guru is always with me, near at hand. Meditating, meditating in remembrance on Him, I cherish Him forever. ||1||Pause||

ਤੇਰਾ ਕੀਆ ਮੀਠਾ ਲਾਗੈ ॥ ਹਰਿ ਨਾਮੁ ਪਦਾਰਥੁ ਨਾਨਕੁ ਮਾਂਗੈ ॥੨॥੪੨॥੯੩॥
Your actions seem so sweet to me. Nanak begs for the treasure of the Naam, the Name of the Lord. ||2||42||93||

– ਥਿਰੁ ਘਰਿ ਬੈਸਹੁ ਹਰਿ ਜਨ ਪਿਆਰੇ ॥ਸਤਿਗੁਰਿ ਤੁਮਰੇ ਕਾਜ ਸਵਾਰੇ ॥੧॥ ਰਹਾਉ ॥ (Raag Gauri M. 5, GGS. 201-6).
Remain steady in the home of your own self, O beloved servant of the Lord.
The True Guru shall resolve all your affairs. ||1||Pause||

ਦੁਸਟ ਦੂਤ ਪਰਮੇਸਰਿ ਮਾਰੇ ॥ਜਨ ਕੀ ਪੈਜ ਰਖੀ ਕਰਤਾਰੇ ॥੧॥
The Transcendent Lord has struck down the wicked and the evil.
The Creator has preserved the honor of His servant. ||1||

ਬਾਦਿਸਾਹ ਸਾਹ ਸਭ ਵਸਿ ਕਰਿ ਦੀਨੇ ॥ਅੰਮ੍ਰਿਤ ਨਾਮ ਮਹਾ ਰਸ ਪੀਨੇ ॥੨॥
The kings and emperors are all under his power; He drinks deeply of the most sublime essence of the Ambrosial Naam. ||2||

ਨਿਰਭਉ ਹੋਇ ਭਜਹੁ ਭਗਵਾਨ ॥ ਸਾਧਸੰਗਤਿ ਮਿਲਿ ਕੀਨੋ ਦਾਨੁ ॥੩॥
Meditate fearlessly on the Lord God.
Joining the Saadh Sangat, the Company of the Holy, this gift is given. ||3||

ਸਰਣਿ ਪਰੇ ਪ੍ਰਭ ਅੰਤਰਜਾਮੀ ॥ ਨਾਨਕ ਓਟ ਪਕਰੀ ਪ੍ਰਭ ਸੁਆਮੀ ॥੪॥੧੦੮॥
Nanak has entered the Sanctuary of God, the Inner-knower, the Searcher of hearts; He grasps the Support of God, his Lord and Master. ||4||108||

In the above select panktis from Gurbani, various Divine Names such as : Niranjan (Immaculate Lord), Sirjanharo (Creator), Har/Hari (omnipresent), Guru, Satguru, Parmeshar, Kartare, Bhagwan, Antarjami, Soami ……..have been highlighted. It is for us now to follow the advice of our Gurus to get to the truth by identifying a ‘Soami’.

– ਕੋਈ ਬੋਲੈ ਰਾਮ ਰਾਮ ਕੋਈ ਖੁਦਾਇ ॥ਕੋਈ ਸੇਵੈ ਗੁਸਈਆ ਕੋਈ ਅਲਾਹਿ ॥੧॥ (Raag Raamkali M. 5, GGS. 885-8).
Some call Him, ‘Raam, Raam’, and some call Him, ‘Khudaa-i’. Some serve Him as ‘Gusain’, others as ‘Allaah’. ||1||

ਕਾਰਣ ਕਰਣ ਕਰੀਮ ॥ਕਿਰਪਾ ਧਾਰਿ ਰਹੀਮ ॥੧॥ ਰਹਾਉ ॥
He is the Cause of causes, the Generous Lord. He showers His Grace and Mercy upon us. ||1||Pause||

– ਕਹਤ ਨਾਮਦੇਉ ਤਾ ਚੀ ਆਣਿ ॥ ਨਿਰਭੈ ਹੋਇ ਭਜੀਐ ਭਗਵਾਨ ॥੪॥੧॥(Raag Sarang Bhagat Namdev, GGS. 1252-14).
Says Naam Dayv, seek God’s Shelter;Be fearless, and vibrate on the Lord God. ||4||1||

The writing is clearly on the wall:

ਬੀਸ ਬਿਸਵੇ ਗੁਰ ਕਾ ਮਨੁ ਮਾਨੈ ॥ ਸੋ ਸੇਵਕੁ ਪਰਮੇਸੁਰ ਕੀ ਗਤਿ ਜਾਨੈ ॥(Raag Gauri M. 5, GGS. 287-1).
One who obeys the Guru’s Teachings one hundred per cent
That selfless servant comes to know the state of the Transcendent Lord.

One can choose any Divine Name for Jaap (Gopal damodar dindyal dukhbhajan pooran kirpal). However, my choice for Waheguru-Jaap comes from Bhatt Bani on page 14 of the GGS and the salutation introduced by Guru Gobind Singh Ji. Bhatt Ji is clearly praising the Guru of Gurus whose presence in them made them so elevated and special) and not praising Guru’s personality, which did not exist after merger with His Soami.

ਕਾਲ ਕਲਮ ਹੁਕਮੁ ਹਾਥਿ ਕਹਹੁ ਕਉਨੁ ਮੇਟਿ ਸਕੈ ਈਸੁ ਬੰਮ੍ਯ੍ਯੁ ਗ੍ਯ੍ਯਾਨੁ ਧ੍ਯ੍ਯਾਨੁ ਧਰਤ ਹੀਐ ਚਾਹਿ ਜੀਉ ॥ (Savaiye Bhatt Gayand< GGS. 1402- 14).
Death’s pen and command are in Your hands. Tell me, who can erase it? Shiva and Brahma yearn to enshrine Your spiritual wisdom in their hearts.

ਸਤਿ ਸਾਚੁ ਸ੍ਰੀ ਨਿਵਾਸੁ ਆਦਿ ਪੁਰਖੁ ਸਦਾ ਤੁਹੀ ਵਾਹਿਗੁਰੂ ਵਾਹਿਗੁਰੂ ਵਾਹਿਗੁਰੂ ਵਾਹਿ ਜੀਉ ॥੧॥੬॥
You are forever True, the Home of Excellence, the Primal Supreme Being. Waahay Guru, Waahay Guru, Waahay Guru, Waahay Jee-o. ||1||6||

ਰਾਮ ਨਾਮ ਪਰਮ ਧਾਮ ਸੁਧ ਬੁਧ ਨਿਰੀਕਾਰ ਬੇਸੁਮਾਰ ਸਰਬਰ ਕਉ ਕਾਹਿ ਜੀਉ ॥
You are blessed with the Lord’s Name, the supreme mansion, and clear understanding. You are the Formless, Infinite Lord; who can compare to You?

ਸੁਥਰ ਚਿਤ ਭਗਤ ਹਿਤ ਭੇਖੁ ਧਰਿਓ ਹਰਨਾਖਸੁ ਹਰਿਓ ਨਖ ਬਿਦਾਰਿ ਜੀਉ ॥
For the sake of the pure-hearted devotee Prahlaad, You took the form of the man-lion, to tear apart and destroy Harnaakhash with your claws.

ਸੰਖ ਚਕ੍ਰ ਗਦਾ ਪਦਮ ਆਪਿ ਆਪੁ ਕੀਓ ਛਦਮ ਅਪਰੰਪਰ ਪਾਰਬ੍ਰਹਮ ਲਖੈ ਕਉਨੁ ਤਾਹਿ ਜੀਉ ॥
You are the Infinite Supreme Lord God; with your symbols of power, You deceived Baliraja; who can know You?

ਸਤਿ ਸਾਚੁ ਸ੍ਰੀ ਨਿਵਾਸੁ ਆਦਿ ਪੁਰਖੁ ਸਦਾ ਤੁਹੀ ਵਾਹਿਗੁਰੂ ਵਾਹਿਗੁਰੂ ਵਾਹਿਗੁਰੂ ਵਾਹਿ ਜੀਉ ॥੨॥੭॥
You are forever True, the Home of Excellence, the Primal Supreme Being. Waahay Guru, Waahay Guru, Waahay Guru, Waahay Jee-o. ||2||7||

Waheguru Ji Ka Khalsa, Waheguru Ji ki Fateh (Waheguru is Truth and that Truth brings well-being) – is a salutation given by Guru Gobind Singh and sums up the essence of Guru Granth Sahib that he ordained as our living Guru. So remembrance of Waheguru is an option indicated by Guru Gobind Singh Ji as well.

Gur Teg Bhadur Ji endorses Gurbani and Raam and Gobind Names for reciting:-

ਨਾਮੁ ਰਹਿਓ ਸਾਧੂ ਰਹਿਓ ਰਹਿਓ ਗੁਰੁ ਗੋਬਿੰਦੁ ॥ਕਹੁ ਨਾਨਕ ਇਹ ਜਗਤ ਮੈ ਕਿਨ ਜਪਿਓ ਗੁਰ ਮੰਤੁ ॥੫੬॥(SAlok M. 9, GGS. 1429-9).
The Naam remains; the Holy Saints remain; the Guru, the Lord of the Universe, remains.
Says Nanak, how rare are those who chant the Guru’s Mantra in this world. ||56||

ਰਾਮ ਨਾਮੁ ਉਰ ਮੈ ਗਹਿਓ ਜਾ ਕੈ ਸਮ ਨਹੀ ਕੋਇ ॥ਜਿਹ ਸਿਮਰਤ ਸੰਕਟ ਮਿਟੈ ਦਰਸੁ ਤੁਹਾਰੋ ਹੋਇ ॥੫੭॥੧॥
I have enshrined the Lord’s Name within my heart; there is nothing equal to it.
Meditating in remembrance on it, my troubles are taken away; I have received the Blessed Vision of Your Darshan. ||57||1||

Kabeer Ji puts it rather humorously by recommending any name of one’s choice:

ਕਬੀਰ ਕੇਸੋ ਕੇਸੋ ਕੂਕੀਐ ਨ ਸੋਈਐ ਅਸਾਰ ॥ Salok Bhagat Kabir, GGS. 1376-11).
Kabeer, chant the Name of the Beautifully-haired Lord; do not sleep unaware.

ਰਾਤਿ ਦਿਵਸ ਕੇ ਕੂਕਨੇ ਕਬਹੂ ਕੇ ਸੁਨੈ ਪੁਕਾਰ ॥੨੨੩॥
Chanting His Name night and day, the Lord will eventually hear your call. ||223||

I do hope that those who do not subscribe to Waheguru-Jaap might get some direction that Waheguru-Jaap is according to Gurmat. However, devotees are free to choose the name of their SOAMI out of the numerous names that are otherwise represented in the word – WAHEGURU. I know of some Sikh friends who do Jaap of Raam (who is rammiyia hoea hei/ present every where).

The Gurbani, as per my humble understanding, directs to the following clue about the NAAM:

Naam is a blissful/truthful experience (divine ‘atam sar- ras’). It cannot be explained or described in words. It originates with a Satguru/Guru and pondering on his truthful message ( Gurbani for Sikhs, Kalma or Baanghe Il’lahi for Muslims, Veds Gyan or akash Bani for Hindus and Word for Christians and ehics in Budhism etc.). Naam is not a word or a name and is not restricted to any language or nationality. It is universal and for all human beings.

In Sikhism the Naam as a universal truth was first bestowed upon Guru Nanak Ji by the Almighty God (Akalpurakh/ Kartar). Guru was imbued with the truth of Naam and he regarded this experience as his precious and sustainable possession. Guru Ji then went on to share his blissful experience with the members of the Sikh community and later to the entire humanity through a forceful messages in the Gurbani like of: “Thaeraa eaek naam thaarae sansaar, mai eaehaa aas eaeho adahaar” (Sri Raag M.1, Guru Nanak GGS 24). Later on Guru Arjan Dev Ji reiterated the same sentiments: “Nanak ke ghar kewal naam”- (Raag Bhairon M.5, GGS 1136-16).

According to Gurbani the ‘God’ is manifested in all beings (tu ghatt ghatt anter, sarab nirantar Jee – Raag Aasaa M. 4, GGS 11) but under the cloud of egotism they are unable to perceive the Truth. Guru Nanak Ji received the gift of Naam from his Satguru (his beloved Kartar) and likewise Guru Ji passed on the same gift to the Universal community in love and affection for its benefit/salvation.

The various religious scriptures/books, including in Guru Granth Sahib, do not have Naam in them. Instead these all talk about attributes of Naam. Such attributes were experienced by our Gurus, Bhagats and other Gurmukhs and they left their foot prints in the form of Gurbani, which is embodied in the Guru Granth Sahib, our living Guru. Guru Granth Sahib and other scriptures are the outcome of Naam – Jessi mei aavae khasam ki bani, thesserra kari gian ve lalo (Guru Nanak , GGS). Mere reading of the Gurbani, without understanding/ contemplating and putting in practice in daily life, does not help in receiving Naam.

The religious teachers of other religions had had similar experiences, which are narrated in their respective holy books/scriptures suiting their communities and their respective environments. Although they showed somewhat different paths but all were heading for the same destination. All other Scriptures/holy books were put together by their devotees at different intervals of time after the demise of their respective main religious teachers/Prophet/ gods/goddesses etc. Whereas the Guru Granth Sahib’s Gurbani changed hands from one Guru to the other to safe guard authenticity. So it makes it genuine and special for the Sikhs to rely on it as a true Guru.

According to the Gurbani, to gain the truthful experience of Naam one has to go to a true Guru (teacher – e.g. Guru Nanak’s teacher was ‘God’ himself) to accept and contemplate on Guru’s divine message (i.e. Gurbani in case of the Sikhs). With certain degree of devotion and humility a devotee (whether educated or uneducated- GGS 197-18; one need not hold degrees/diplomas/ certificates or initial scholarship) attracts divine grace, which helps the devotee to get rid of his/her ego (houmai).

As soon as as the cloud of ego disappears the devotees sees the God all around, everywhere and in every being. At this point a state of ecstasy (vismad) develops and the devotee automatically starts speaking out the name of his/her mentor, which could be Waheguru, Satnam, Akalpurakh, Allah, Ram, Rahim, Gopal, God, Lord or any other divine name adored by the devotee). This marks the beginning of uninterrupted ‘Simran’, which has its own sweetness and a taste that no one can describe (like the essence of the Gurbani tuk referring to: ‘gunge ki mithaai’). This takes the devotee to a stage conforming to the tuk: “Uthath bathath sovat naam kau Nanak jan ke sad kaam” (Raag Gaurhee Sukhmanee M. 5, Asht. 17, pauri 6). Naam brings serenity, divine wisdom, highest scholarship, illumination of mind and soul and ends in God realization as ‘Gurprasad’ to achieve a coveted status of “Vadhbhagi” – fortunate one or chosen one (‘Man Tan Rang Ratte’, ‘Ishaq Mezaz’) with the full awareness that there is nothing but God and all service is to serve God with utmost perfection. The divine wisdom flows from God to devotee in abundance due to a direct contact (‘Naam sang jis ka man manneia, Nanak tinnae niranjan janeia’ Sukhmanee Sahib, Asht. 14, pauri3). For a ‘Naami’ – Naam is every thing: it is roop, rang, parvaar, valuable possessions, anmol ratan, entire khazana (treasure). Above all the Naami shares Naam with others.

All the Sikh Gurus including the Bhagats, and other enlightened souls went through this process and on God realization they exhibited all godly virtues as given from page 1 to 1429 (Japji Sahib to Mundavani) of the Guru Granth Sahib, such as: Trust in one God, holding the truth the highest, nirvair, nirbho and to attribute all achievements solely coming out of Gurprasad (Mool Mantar).

They live a disciplined life (Dharam Khand) as per divine hukam and direct their endeavors (Saram Khand) to collect divine wisdom to strengthen their speech with divine power (Karam Khand) to stay ‘sito sita’ with God to enjoy joyous ‘Anand’ as preparation to merge with God (Sach Khand) – ‘Gobind Milan’.

They remain imbued and committed to truthfulness, contentment and contemplative life style while enjoying the ‘Amrit of Naam’ as their only source of inspiration to face all possible hurdles in the worldly life (Mundavani M. 5. GGS 1429).
ਨਾਨਕ ਭਗਤਾ ਭੁਖ ਸਾਲਾਹਣੁ ਸਚੁ ਨਾਮੁ ਆਧਾਰੁ ॥ (Raag Aasaa M. 1, GGS 466).

They all become instruments of God to serve none other than God while God operating their thought process by granting them ‘Dib Drishit’ by pouring His own divine wisdom as nadr and grace: “Jin kau nadr karam tin kar” (Japji Sahib, pauri 38).They see the presence of God as a reality, like: Ki zaahar zahoor hain|| Ki haazar hazoor hain|| (Guru Gobind Singh Ji, Jaap Sahib, Dasam Granth 25).

I would think that all those who prove to be genius in basic and applied sciences (including agricultural, medical and geo- sciences etc.); social sciences; humanities; political and social leaders & reformers; artists; poets; different types of professionals and literary figures of extra ordinary skills who explore the Nature and make a big difference in creating peace and prosperity in the world are also blessed and guided by God to serve God’s creation.Their service is serve God and amounts to spreading divinity by unfolding the truths in Nature.

Finally, according to Gurbani those who receive/obtain Naam succeed in their mission of life:-

ਕਰਿ ਕਿਰਪਾ ਜਿਸੁ ਆਪਨੈ ਨਾਮਿ ਲਾਏ ॥ ਨਾਨਕ ਚਉਥੇ ਪਦ ਮਹਿ ਸੋ ਜਨੁ ਗਤਿ ਪਾਏ ॥੫॥ (Raag Gauhree M. 5, GGS 284-14).

Guru Nanak Sahib puts his full and total trust in Naam:-

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

Guru Arjan Dev Ji advises in Sukhmani Sahib: “Naam sang ji ka mann manneia, Nanak tinaei niranjan janeaia” (Ashtpadi 14, pauri 3).

It appears that Naam is a thread that one needs to hold on to in order to know Waheguru (to become aware of divine virtues). All the Sikh Gurus, Bhagats, Mahapurakhs and Gurmukhs have given evidence of knowing Waheguru by holding on to Naam.

In Sukhmami Sahib it is also revealed that Naam is a gift from Waheguru and we all have within us since birth: “Nau nidh amrit prab ka naam dehi meh eis ka bisram”.

We are not able to recognize the presence of Naam because of a shield of ego (houmai) in us and the suggested remedy to bring out Naam from hiding is – “Prab ka simran” (staying in remembrance -Mithi Yad of Waheguru): “Prab ke simran mann ki mal jahe, amrit naam ridh maeh samaye”.

Once the heart and mind is filled with Naam then the ‘mann gradually settles down with Naam that leads to blissful divine awastha enjoyed by spiritual leaders.

In Gurmat, removal of ego is a prerequisite to obtaining of Naam, which is achieved by contemplation on Gur-Sabd as Hukam of Waheguru. – “Nanak hukame je booje ta homai kahe na kohe”. (Jap Ji Sahib). To be able to live in Hukam of Waheguru comes with His Bhagati (devotion) and the Bhagati come with His grace (kirpa/nadr/gurparsad) – “kar kirpa jis apni bhagat dehe, Nanak te ja naam milaye” (Sukhmani Sahib Ashtpadi 11 pauri 3).

The meditation in Gurmat is to live with trust and faith in Gur-Sabd (Gurbani) as ordained by Waheguru as the ‘Hukam of Waheguru’.

In fact NAAM JAPANA is to make it evident to the whole world through our thoughts, actions and words that it is “Waheguru/God” who is in total control of everything and that I am nobody. NAAM JAPANA is proclaiming the existence of ‘Kingdom of God’s Rule’. In fact the whole of Gurbani is a compilation of those writings where in the writer has only and only established the supremacy of God”

Strictly speaking the “Naam” is more like tasting of sweets by a mute (Gunga) person who enjoys the taste but cannot tell. More over Naam is a gift ” Dhhur karam paaeiaia tudhh jin kau, s naam har ke laagae (Ramkalee M.3, GGS 917).

This Gift of Naam from God and is present in ALL beings as a birth right “No nindh anmrit prabh ka naam, dhaehee mehi eis ka bisraam” – (Raag Gaurhee Sukhmanee M. 5, GGS 293). But there is need to bring out Naam in our consciousness by “Prabh ke simran man ki mal jaae, anmrit naam ridh maahi samaaie” (Raag Gauri Sukhmanee M. 5, GGS 263). By contemplating on Gurbani the clouds of humai and maya start disappearing and the Naam starts shining.

Spiritual experience in Sikhism starts with Waheguru whose light permeates through the Gurus who in turn translate the light in terms of Sabd, which on contemplation lead to NAAM – a blissful experience in which one enjoys the presence and awareness of Waheguru all around, every where and in all beings , “Nirbau Nirankar sach naam, ja ka keaa sagal jahan” (Raag Aassa M.1, GGS 465).

Naam Japna is a thought process which involves living with God (Waheguru). At this stage one automatically speaks out Waheguru, Waheguru, Waheguru…………….(or any other name of God) in awe (vismad). Once one is tuned to Waheguru then Waheguru takes over “Jina bhateyia mera poora satguru, tin har naam diravai ram raje” (Aassa M. 4 page could not be verified) and that leads to “Jan Nanak naam aradhea, aradh har mileya”(Raag Aassa M.4, GGS 447).

The above state brings one in full-time employment of God (Waheguru) and one finds oneself in a state of “oothath baithath sovath naam, kahu Nanak jan kai sadh kaam (Raag Gaurhee Sukhmanee M 5, GGS 286).

Next the one who tastes this state can only tell “Thithai seetho seetha mahimma maahi, thaa kae roop n kathanae jaahi (Guru Nanak, Jap Ji, GGS 8). One thus merges back in to Waheguru from where the divine light emanated in the first place.

Thus, the simple equation is: Thus, the simple equation is: Waheguru Jaap – Guru – Sabd – Naam – Simran/Liv – Waheguru.

Waheguru Jaap is tool to Naam as well as an outcome sign of spiritual union with Waheguru.

This is humbly my understanding of Naam.

Methodology of attaining Naam

1. “poorai bhaag naam man vasai sabadh milaavaa hoe ||”
Through perfect good fortune, the Naam comes to abide within the mind. Through the Shabad, we merge into Him
2. “sabadhae naam dhhiaaeeai sabadhae sach samaae ||4||
Through the Shabad, meditate on the Naam; through the Sabd, you shall merge in
Truth. ||4||
3. “gur sabadhee man naam nivaas ||
Through the Word of the Guru’s Shabad, the Naam abides within the mind.
4. “har anthar naam nidhhaan hai maerae govindhaa gur sabadhee har prabh gaajai jeeo||
O Lord, the treasure of the Naam is deep within, O my Lord of the Universe;
through the Word of the Guru’s Shabad, the Lord God is revealed.
5. “Ja kau prabh jeo aap bhujaiye, Sach naam sohee jan paiye” (Gauhree Sukhmani M. 5, Ashtpadi 22, pauri 1.).
What ever knowledge, faith, devotion and consciousness etc are required, God himself provides to prepare the receiver of Naam before granting the gift of His blessings, which is Naam.
6. Guru Amar Das Ji says that all other efforts are futile except contemplation on Gurbani to receive Naam. Gurbani is the step forward in the right direction.

“Mol kit he naam paahehe nahi, Naam paahehe gur bichar”. (Raag Soohe M. 3, GGS. 754).
7. ”anmrith naam sadh meethaa laagaa gur sabadhee saadh aaeiaa ||
The Ambrosial Nectar of the Naam is always sweet to me; through the Word of the
Guru’s Shabad, I come to taste it.

The above verses do clearly illustrate that Naam is revealed within a person through the deep study of Sabd.

Guru Nanak Sahib gives us his insight as to how to receive the necessary Divine Education of Naam :-

8. ਨਾਇ ਸੁਣਿਐ ਮਨੁ ਰਹਸੀਐ ਨਾਮੇ ਸਾਂਤਿ ਆਈ ॥ ਨਾਇ ਸੁਣਿਐ ਮਨੁ ਤ੍ਰਿਪਤੀਐ ਸਭ ਦੁਖ ਗਵਾਈ ॥(Raag Sarang M. 1, GGS. 1240-3).
Hearing the Name, the mind is delighted. The Name brings peace and tranquility.
Hearing the Name, the mind is satisfied, and all pains are taken away.

9. ਨਾਇ ਸੁਣਿਐ ਨਾਉ ਊਪਜੈ ਨਾਮੇ ਵਡਿਆਈ ॥ ਨਾਮੇ ਹੀ ਸਭ ਜਾਤਿ ਪਤਿ ਨਾਮੇ ਗਤਿ ਪਾਈ ॥
Hearing the Name, one becomes famous; The Name brings all honor and status; through the Name, salvation is obtained.

ਗੁਰਮੁਖਿ ਨਾਮੁ ਧਿਆਈਐ ਨਾਨਕ ਲਿਵ ਲਾਈ ॥੬॥
The Gurmukh meditates on the Name; Nanak is lovingly attuned to the Name. ||6||

10. ਗੁਰਮਤੀ ਨਾਮੁ ਮੰਨਿ ਵਸਾਏ ॥ (Raag Maaroo M. 3, GGS. 1053-15).
Through the Guru’s Teachings, the Naam comes to dwell within the mind.

Naam is the highest spiritual peak (supreme sohjee) in Sikhi and this can be climbed by only devotional bhagati obtained by the blessings of Waheguru:-

ਕਰਿ ਕਿਰਪਾ ਜਿਸੁ ਅਪਨੀ ਭਗਤਿ ਦੇਇ ॥ ਨਾਨਕ ਤੇ ਜਨ ਨਾਮਿ ਮਿਲੇਇ ॥੩॥(Raag Gauri M. 5, 277-8).
Those whom the Lord mercifully blesses with His devotional worship.- O Nanak, they are absorbed into the Naam. ||3|I

Guru Arjan Dev Ji reflects on Japna of Eko (ਏਕੋ ਜਪਿ/ ਮਨਿ ਤਨਿ ਜਾਪਿ ਏਕ ਭਗਵੰਤ in Sukhmani Sahib).

Who is that Eko (One) that is recommended by Guru Ji for Japna and to be praised and worshiped by both mind and body (tongue)?

ਏਕੋ ਜਪਿ ਏਕੋ ਸਾਲਾਹਿ ॥ ਏਕੁ ਸਿਮਰਿ ਏਕੋ ਮਨ ਆਹਿ ॥(Raag Gauri M. 5, GGS. 289-5).
Meditate on the One, and worship the One. Remember the One, and yearn for the One in your mind.

ਏਕਸ ਕੇ ਗੁਨ ਗਾਉ ਅਨੰਤ ॥ ਮਨਿ ਤਨਿ ਜਾਪਿ ਏਕ ਭਗਵੰਤ ॥
Sing the endless Glorious Praises of the One.
With mind and body, meditate on the One Lord God.

Eko (ਏਕੋ ਏਕੁ ਏਕੁ ਹਰਿ ਆਪਿ) is defined as One and only One who is pervading everywhere – Ik Oankar, Akalpurark, Almoghty God…….WAHEGURU.

ਏਕੋ ਏਕੁ ਏਕੁ ਹਰਿ ਆਪਿ ॥ਪੂਰਨ ਪੂਰਿ ਰਹਿਓ ਪ੍ਰਭੁ ਬਿਆਪਿ ॥
The One Lord Himself is the One and Only. The Pervading Lord God is totally permeating all.

The ‘Eko’ of Guru Ji’s is the creator of Universe and when adored He shows His glorious presence in the devotee.

ਅਨਿਕ ਬਿਸਥਾਰ ਏਕ ਤੇ ਭਏ ॥ਏਕੁ ਅਰਾਧਿ ਪਰਾਛਤ ਗਏ ॥
The many expanses of the creation have all come from the One. Adoring the One, past sins are removed.

According to Gurbani, when one is totally immersed by mind and body in to Prab (Waheguru), still to know Him fully depends on His Grace (Gurparsad).

ਮਨ ਤਨ ਅੰਤਰਿ ਏਕੁ ਪ੍ਰਭੁ ਰਾਤਾ ॥ਗੁਰ ਪ੍ਰਸਾਦਿ ਨਾਨਕ ਇਕੁ ਜਾਤਾ ॥੮॥੧੯॥
Mind and body within are imbued with the One God. By Guru’s Grace, O Nanak, the One is known. ||8||19||

Gurparsad appears to be an important key concept in Gurmat that when this concept is accepted it helps one to shed one’s houmai (ego) instantly – an hindrance to enter ‘Sach Khand’ of Guru Nanak Sahib.

Could I request the members of Forum to reflect on the all important role of ‘Gurparsad’/Divine Grace (ਗੁਰ ਪ੍ਰਸਾਦਿ ਨਾਨਕ ਇਕੁ ਜਾਤਾ) without which the door to Sach Khand (even when visible) cannot be opened?

Guru Nanak Dev Ji applauds the role of ‘Gurparsad’ by narrating his personal experience in the following tuk:-

ਗੁਰ ਪਰਸਾਦੀ ਐਸੀ ਮਤਿ ਆਵੈ ॥ਤਾਂ ਕਾਮਣਿ ਕੰਤੈ ਮਨਿ ਭਾਵੈ ॥੩॥ (Raag Asa M. 1, GGS. 357-7)
By Guru’s Grace, such wisdom comes to me, So that the soul-bride becomes pleasing to the Mind of the Husband Lord. ||3||

According to Gurbani, it is obvious that the Divine gift of Naam comes to a Gurmukh (who is focused on One Waheguru) through Gurparsad.

ਏਕਸ ਬਿਨੁ ਕੋ ਅਵਰੁ ਨ ਜਾਣਹਿ ॥ਸਚਾ ਸਾਹੁ ਸਚੇ ਵਣਜਾਰੇ ਪੂੰਜੀ ਨਾਮੁ ਵਿਸਾਹਾ ਹੇ ॥੪॥ (Raag Maaroo M. 5, GGS.1053-12).
He knows no other than the One Lord.
True is the banker, and True are His traders, who buy the merchandise of the Naam. ||4||

ਆਪੇ ਬਖਸੇ ਗੁਰ ਸੇਵਾ ਲਾਏ ॥ਗੁਰਮਤੀ ਨਾਮੁ ਮੰਨਿ ਵਸਾਏ ॥ (RaagMaaroo M. 3, 1053-15).
He Himself forgives, and enjoins us to serve the Guru. Through the Guru’s Teachings, the Naam comes to dwell within the mind.

ਅਨਦਿਨੁ ਨਾਮੁ ਧਿਆਏ ਸਾਚਾ ਇਸੁ ਜਗ ਮਹਿ ਨਾਮੋ ਲਾਹਾ ਹੇ ॥੭॥
Night and day, meditate on the Naam, the Name of the True Lord, and earn the profit of the Naam in this world. ||7||

ਆਪੇ ਸਚਾ ਸਚੀ ਨਾਈ ॥ਗੁਰਮੁਖਿ ਦੇਵੈ ਮੰਨਿ ਵਸਾਈ
He Himself is True, and True is His Name.

ਜਿਨ ਮਨਿ ਵਸਿਆ ਸੇ ਜਨ ਸੋਹਹਿ ਤਿਨ ਸਿਰਿ ਚੂਕਾ ਕਾਹਾ ਹੇ ॥੮॥
The Gurmukh bestows it, and enshrines it within the mind.
————————————————————————————-
Kirpal Singh
Wellington, New Zealand
kirpal2singh@yahoo.com

According to Gurbani “Saadh”, “Sant” and their Sangat (association) is referring to elevated human-beings and their company. Some members are trying to confuse these terms with Gurus and Guru Granth Sahib. Guru and Gurbani are tools to become “Saadh and Sant”. Saadh and Sants are those humans who have some degree of glimpse of Divinity.

In Sikhi, a Saadh and Sant is one who trusts in Waheguru, Guru and Gurbani. Saadh and Sant also represents a standing at certain level of Divine Path of an individual (appoximately these are on Saram Khand or Laav 3 and progressing towards the next step). There are Saadh and Sants who are on the initial pedestal of Divine ladder or those who are in the middle or on the highest pedestal.

For example when Guru Nanak Sahib set out on his quest to choose his successor, a number of people followed him because they had faith in Waheguru, Guru Nanak and in the main message of Guru Nanak Sahib i. e. Sabd-Guru (Gurbani of Guru Nanak Sahib). As such they were all small saadh and sants. As the story goes, some individuals walked out at different stages leaving behind only Bhai Lehna Ji and Baba Buddha Ji who were comparatively Saadhs/Sants of higher levels. Then a test came where Baba Buddha Ji was out of the race and Bhai Lehna Ji qualified to succeed Guru Nanak Sahib as our 2nd Guru. The same applies to other Sikh Gurus – that they first rose to the level of Saadhs/Sants before becoming Guru. What differentiates a small saadh/sant from a more elevated Saadh/Sant is the degree of thirst of Amrit-Naam that an individual enjoys:-

ਅੰਮ੍ਰਿਤ ਨਾਮੁ ਨਾਰਾਇਣ ਨਾਨਕ ਪੀਵਤੰ ਸੰਤ ਨ ਤ੍ਰਿਪ੍ਯ੍ਯਤੇ ॥੨੬॥ (Salok Sehshritee Guru Arjan Dev, 1356).
The Naam, the Name of the Lord, is Ambrosial Nectar, O Nanak. The Saints drink it in, and never have enough of it. ||26||

There is promise in Gurbani that that human-beings can become angels (Saadhs and Sants).

ਗੁਰ ਸੇਵਾ ਤੇ ਹਰਿ ਪਾਈਐ ਜਾ ਕਉ ਨਦਰਿ ਕਰੇਇ ॥ (Raag Bilaaval M. 3, GGS. 850-14).
Serving the Guru, one finds the Lord, when the Lord blesses him with His Glance of Grace.

ਮਾਨਸ ਤੇ ਦੇਵਤੇ ਭਏ ਸਚੀ ਭਗਤਿ ਜਿਸੁ ਦੇਇ ॥
Human beings become angels, when the Lord blesses them with true devotional worship.

ਹਉਮੈ ਮਾਰਿ ਮਿਲਾਇਅਨੁ ਗੁਰ ਕੈ ਸਬਦਿ ਸੁਚੇਇ ॥
Conquering egotism, they are blended with the Lord; through the Word of the Guru’s Shabad, they are purified.

ਨਾਨਕ ਸਹਜੇ ਮਿਲਿ ਰਹੇ ਨਾਮੁ ਵਡਿਆਈ ਦੇਇ ॥੨॥
O Nanak, they remain merged with the Lord; they are blessed with the glorious greatness of the Naam. ||2||

To say that there are no Saadhs and Sants around is belittling the Truths of Gurbani. They are around but “Virle” (though rare ones). The Saadh-sangat/Sant-sangat (association with enlightened individuals is regarded as virtuous and one gets such association with the grace of Waheguru only.

– ਹਰਿ ਕੀਰਤਿ ਸਾਧਸੰਗਤਿ ਹੈ ਸਿਰਿ ਕਰਮਨ ਕੈ ਕਰਮਾ ॥ (Raag Soorath M. 5, GGS. 642-7).
Singing the Kirtan of the Lord’s Praises in the Saadh Sangat, the Company of the Holy, is the highest of all actions.

ਕਹੁ ਨਾਨਕ ਤਿਸੁ ਭਇਓ ਪਰਾਪਤਿ ਜਿਸੁ ਪੁਰਬ ਲਿਖੇ ਕਾ ਲਹਨਾ ॥੮॥
Says Nanak, he alone obtains it, who is pre-destined to receive it. ||8||

All the Sikh and non-sikh Saadh and Sants are worthy of respect and the role they played/are playing in spreading Divine Messages through their respective experiences (anubhav). Their anubhav guides and steps up individual endeavour with greater degree of confidence. I am indebted to a long list of enlightened Sikhs who help in stearing a clear Gurmat-way.

In my personal opinion, all Deras are playing important roles to enlighten and comfort their followers in small or big way. These Deras are far more aggressive and forceful in spreading Gurbani as compared to most Gurduaras. Unfortunately some members of Sangat criticise such Deras in shear ignorance.

Saadhs, Sants (Saints) are not produced in an academy/institution but are designed and come into being by the grace/nadr of Waheguru/God. According to Gurbani, Saints have been around all the time in all the ages from yug to yug. In Gurbani, Sant (Saints), Sadh, Bhagat, Jan, Gurmukh are synonymous terms. The common thread in them being – connectivity with Waheguru/God.

The Gurbani expresses with optimism the existence of such persons and qualifies them as special people (with “chaalla niralee”). It is the truthful promise in the Gurbani “manas te devte bhaie”, that lures a devotee towards the Gurbani.

There are many examples of transformation of ordinary persons coming in the fold of divinity irrespective of their previous life-style. It is often said that every saint has a past and every criminal has a future. The Gurbani promotes such a “Chardi Kala”. Waheguru’s grace can descend on anyone and everyone to convert a so called wicked person to become a saint. However, they are a few chosen (‘virle’) purely based on the sweet discretion of Waheguru.

Some people doubt the presence of Saints among us. The answer to such a question is both ‘yes’ or ‘no’. Yes – because some saints are listed in the Guru Granth Sahib.

No – because at times their presence is not recognizable. They are so immersed in their Master and as such their individual identity is completely lost. They have no agenda or plan of their own and they operate as instructed by their supreme Master (Waheguru) who drives them with His Maryada. They have all the vices under complete control with the divine strength and courage.

2nd, 3rd, 4th, 5th, and 9th Sikh Gurus were so ‘rang-ratte’ with Waheguru intoxicated-Guru Nanak Ji that under the divine spell they put ‘Nanak’ in their divine compositions instead of individual names. They all became ‘Nanak’ demonstrating a virtual loss of individual spiritual identity.

Saint Farid Ji enjoyed so much sweetness in his ‘Rab’ that he proclaimed the following:

ਫਰੀਦਾ ਸਕਰ ਖੰਡੁ ਨਿਵਾਤ ਗੁੜੁ ਮਾਖਿਓ‍ੁ ਮਾਂਝਾ ਦੁਧੁ ॥ (Salok Baba Sheikh Farid , GGS. 1379).
Fareed: sugar cane, candy, sugar, molasses, honey and buffalo’s milk

ਸਭੇ ਵਸਤੂ ਮਿਠੀਆਂ ਰਬ ਨ ਪੁਜਨਿ ਤੁਧੁ ॥੨੭॥
all these things are sweet, but they are not equal to You. ||27||

Saint Kabir Ji gets so romantic with God that he looses himself and instead sees himself in Him and says:

ਕਬੀਰ ਮਨੁ ਨਿਰਮਲੁ ਭਇਆ ਜੈਸਾ ਗੰਗਾ ਨੀਰੁ ॥ (Salok Bhagat Kabir, GGS. 1367).
Kabeer, my mind has become immaculate, like the waters of the Ganges.

ਪਾਛੈ ਲਾਗੋ ਹਰਿ ਫਿਰੈ ਕਹਤ ਕਬੀਰ ਕਬੀਰ ॥੫੫॥
The Lord follows after me, calling, “”Kabeer! Kabeer!””||55||

Guru Arjan Dev Ji nicely sums up:

ਸੰਤ ਗੋਬਿੰਦ ਕੈ ਏਕੈ ਕਾਮ ॥੧॥ ਰਹਾਉ ॥ (Raag Gond M. 5, GGS. 867).
The Saints, and God, have only one job to do. ||1||Pause||

Kirpal Singh
Wellington, New Zealand
kirpal2singh@yahoo.com

The Gurbani gives promise of attaining virtues whether one is educated (scholar) or barely literate without formal education as per the following Tuks:

ਜੋ ਪ੍ਰਾਣੀ ਗੋਵਿੰਦੁ ਧਿਆਵੈ ॥ਪੜਿਆ ਅਣਪੜਿਆ ਪਰਮ ਗਤਿ ਪਾਵੈ ॥੧॥ (Raag Gaurhee M. 5, GGS. 197)

The mortal whether educated or uneducated who meditates on the Preserve ot the World, obtains the Supreme Dignity.

In Sikhi Guru’s Nadr (Grace) is a paramount blessing in moving on the Spiritual Path. Guru Ram Das Ji is a solid example and product of blessings of Guru Amardas 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 who not only left behind spiritual wealth but also financial/economic wealth as well? How can we explain this fete otherwise?

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 wonderous how Guru Ji without any formal education became an extra ordinary visionary 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 Educational Institutions that have produced so many scholarly professors, lecturers and reserchers 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. 800+ 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 five Gurus and that of Bhagats and Mahapurakhs to create a 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: that some accept ‘Waheguru name’ others do not; some believe in Naam Japna others consider it superflous; some believe in divine/guru 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 move further to ascend 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)
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.

Among the notable Gursikhs and by judging their contribution, 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 there are many more in the footsteps of Guru Ram Das Ji.

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 ॥
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 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||
I have witnessed the life story of a common Sikh gentleman who in a few years time came to be known as Sant Kesar Singh Ji with a huge following of his.

In 1968, Kesar Singh Ji was a ‘lillari’ and used to colour and starch turbans sitting along a roadside in Jangpura Extension, New Delhi. I was one of his regular clients. He was a tall, slim and a pious looking person always in kurta and shorts; wearing a kesari colour dastar with a small rosary in his hands and simran of Waheguru or Sukhmani Sahib’s tuks on his lips. He had a wife and four young sons.

When ever he came to deliver turbans to our residence (we lived in a rented flat) he looked extraordinay cheerful and happy with himself in spite of the fact that he did not make much money out of his daily trade and that too with no surety of a regular income at all.

As far as I know he barely went to school but obviously could read Sukhmani Sahib gutka with some working knowledge of the Gurmukhi. Several tuks he did not even pronounce correctly. But his interest and belief in the Sukhmani Sahib was exceedingly full of optimism. Sometimes, as he entered our living room, he would say a tuk of Sukhmani Sahib, which was directed at me to convey me a needed message right at that time. By the grace of Waheguru, I was pretty conversant with all the banis of Nit-nem and Sukhmani Sahib. His coming was always welcomed as far as I was concerned because we could share some verses to our mutual enlightenment. At times he stayed with us for dinner although my wife did not appriciate that someone could be with us without informing his family about his whereabouts.

At times he would speak out abruptly just like that that one day he will build a Gurduara and shall have a lot of people attending prayers and having langars 24 hrs. We both (my wife and I) could not understand that how someone who makes only a few rupees a day could anticipate all this happening and that too in the near future. I saw S. Kesar Singh Ji on and off for about two years and his plan, determination and devotion was unshakable. He was being invited by others as well and his popularity as a spiritual person was growing.

In 1970 we moved from Jangpura to go to Europe. After four years, on return to India I learnt that Kesar Singh built a big Gurduara-cum-residence in Mahaveer Nagar (West Delhi). After his Gurduara was built, Mr. Jag Mohan (Chairman of DDA) authorised the routing of outer ring road in such a way that it meant demilition of S. Kesar Singh’s Gurduara/home to let the ring road take its planned course.

There was a sqad deputed to demolition the Gurduara and a hundred other homes. At this point S. Kesar Singh challenged Mr. Jag Mohan’s men to move the ring road away from his Gurduara. There was a tangle and finally Mr. Jag Mohan intervened and when he saw S. Kesar Singh Ji he was impressed with his personality and agreed to bend the ring road in a way to keep the Gurduara/residence in tact.This also brought relief to hundred of other homes in the neighbourhood and the location of Gurduara became more strategic and valuable in terms of property value.

He received a brand new car and all the necessary household item, gagets and cooking equipment for langar etc in donation by people who respected him as an enlightened person.

By this time he was known in the public (by sikhs and non sikh) as Sant Kesar Singh Ji. There were always a lot of people queuing up to receive his blessings in the main hall where Guru Granth Sahib was in parkash. He was heard telling everyone to recite Sukhmani Sahib and to become vegetarian. My turn came and I greeted him and he recalled our earlier conversations to reinforce the power of Sukhmani.

He prescribed Sukhmani Sahib as the key to solving problems and for becoming happy. Kesar Singh ‘Lillari” turned in to Sant Kesar Singh by the colour of Sukhmani Sahib and Waheguru Simran. He has since passed away.

I have to believe in the power of Gurbani.

Kirpal Singh
Wellington, New Zealand
kirpal2singh@yahoo.com

The Gurbani directs the purpose of life as:-

ਭਈ ਪਰਾਪਤਿ ਮਾਨੁਖ ਦੇਹੁਰੀਆ ॥ (Raag Asa, M. 5, GGS. 12-6).
This human body has been given to you.

ਗੋਬਿੰਦ ਮਿਲਣ ਕੀ ਇਹ ਤੇਰੀ ਬਰੀਆ ॥
This is your chance to meet the Lord of the Universe.

ਅਵਰਿ ਕਾਜ ਤੇਰੈ ਕਿਤੈ ਨ ਕਾਮ ॥
Nothing else will work.

ਮਿਲੁ ਸਾਧਸੰਗਤਿ ਭਜੁ ਕੇਵਲ ਨਾਮ ॥੧॥
Join the Saadh Sangat, the Company of the Holy; vibrate and meditate on the Jewel of the Naam. ||1||

ਸਰੰਜਾਮਿ ਲਾਗੁ ਭਵਜਲ ਤਰਨ ਕੈ ॥
Make every effort to cross over this terrifying world-ocean.

ਜਨਮੁ ਬ੍ਰਿਥਾ ਜਾਤ ਰੰਗਿ ਮਾਇਆ ਕੈ ॥੧॥ ਰਹਾਉ ॥
You are squandering this life uselessly in the love of Maya. ||1||Pause||

ਜਪੁ ਤਪੁ ਸੰਜਮੁ ਧਰਮੁ ਨ ਕਮਾਇਆ ॥
I have not practiced meditation, self-discipline, self-restraint or righteous living.

ਸੇਵਾ ਸਾਧ ਨ ਜਾਨਿਆ ਹਰਿ ਰਾਇਆ ॥
I have not served the Holy; I have not acknowledged the Lord, my King.

ਕਹੁ ਨਾਨਕ ਹਮ ਨੀਚ ਕਰੰਮਾ ॥
Says Nanak, my actions are contemptible!

ਸਰਣਿ ਪਰੇ ਕੀ ਰਾਖਹੁ ਸਰਮਾ ॥੨॥੪॥
O Lord, I seek Your Sanctuary; please, preserve my honor! ||2||4||

Farid Ji alerts us further:-

– ਫਰੀਦਾ ਚਾਰਿ ਗਵਾਇਆ ਹੰਢਿ ਕੈ ਚਾਰਿ ਗਵਾਇਆ ਸੰਮਿ ॥ (Salok Baba Sheikh Farid, GGS. 1379-16).
Fareed, the hours of the day are lost wandering around, and the hours of the night are lost in sleep.

ਲੇਖਾ ਰਬੁ ਮੰਗੇਸੀਆ ਤੂ ਆਂਹੋ ਕੇਰ੍ਹੇ ਕੰਮਿ ॥੩੮॥
God will call for your account, and ask you why you came into this world. ||38||

– ਫਰੀਦਾ ਰਾਤੀ ਵਡੀਆਂ ਧੁਖਿ ਧੁਖਿ ਉਠਨਿ ਪਾਸ ॥ SAlok Baba Sheikh Farid, GGS. 1378-19).
Fareed, the nights are long, and my sides are aching in pain.

ਧਿਗੁ ਤਿਨ੍ਹ੍ਹਾ ਦਾ ਜੀਵਿਆ ਜਿਨਾ ਵਿਡਾਣੀ ਆਸ ॥੨੧॥
Cursed are the lives of those who place their hopes in others. ||21||

ਵਿਡਾਣੀ ਆਸ (Dubida/Duality) – is the hindrance in life.

Guru Nanak Dev Ji unfolds the goal of human-life in giving up one’s self-hood:-

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

‘ਸਹੁ ਪਾਈਐ’ – is an awastha where one gets all happiness and professional satisfaction. It belongs to an area of Trust and Faith where one dissolves oneself completely in Gurmat rather than looking for so called ‘Free/Independent Thinking’ as being currently propagated by some individuals..

Please refer to the life story of Bhai Jetha Ji who rose to Gurudom (Guru Ram Das JI) with humble background without any formal education or attendance of an academy (some boasts on their academic credentials or training in a Defense Academy?). Guru Ji gives his personal spiritual experience as:-

– ਗੁਰਮੁਖਿ ਸੇਵਾ ਘਾਲ ਜਿਨਿ ਘਾਲੀ ॥ (Raag Bhairo, M. 4, GGS. 1134-11).
Whoever, as Gurmukh, serves and works hard,

ਤਿਸੁ ਘੜੀਐ ਸਬਦੁ ਸਚੀ ਟਕਸਾਲੀ ॥੨॥
Is molded and shaped in the true mint of the Shabad, the Word of God. ||2||

Guru Nanak Sahib’s advice is handy:-

ਰੈਣਿ ਗਵਾਈ ਸੋਇ ਕੈ ਦਿਵਸੁ ਗਵਾਇਆ ਖਾਇ ॥ (Raag Gauri Bairaagan, M. 1, GGS.
The nights are wasted sleeping, and the days are wasted eating.

ਹੀਰੇ ਜੈਸਾ ਜਨਮੁ ਹੈ ਕਉਡੀ ਬਦਲੇ ਜਾਇ ॥੧॥
Human life is such a precious jewel, but it is being lost in exchange for a mere shell. ||1||

ਨਾਮੁ ਨ ਜਾਨਿਆ ਰਾਮ ਕਾ ॥
You do not know the Name of the Lord.

ਮੂੜੇ ਫਿਰਿ ਪਾਛੈ ਪਛੁਤਾਹਿ ਰੇ ॥੧॥ ਰਹਾਉ ॥
You fool – you shall regret and repent in the end! ||1||Pause||

A ‘Gurmat Indicator’ to understand the purpose driven life begins:-

ਸੋ ਬਉਰਾ ਜੋ ਆਪੁ ਨ ਪਛਾਨੈ ॥ (Raag Bilaaval, Bhagat Kabir, GGS. 855-15).
He alone is insane, who does not understand himself.

ਆਪੁ ਪਛਾਨੈ ਤ ਏਕੈ ਜਾਨੈ ॥੪॥
When he understands himself, then he knows the One Lord. ||4||

ਆਪੁ ਪਛਾਨੈ – is the most difficult part as it ironically involves giving up oneself completely.

According to Gurbani when one understands oneself one finds oneself so insignificant that one is forced to give up one’s houmai or ego completely.

According to Guru Arjan Dev Ji, at this awastha one comes to realize Waheguru – a purpose of the life of a Gursikh:-

ਆਵਾ ਗਵਨੁ ਮਿਟੈ ਪ੍ਰਭ ਸੇਵ ॥ (Raag Gauri, M. 5, GGS. 288-13).
Coming and going in reincarnation is ended by serving God.

ਆਪੁ ਤਿਆਗਿ ਸਰਨਿ ਗੁਰਦੇਵ ॥
Give up your selfishness and conceit, and land in the Sanctuary of the Divine Guru.

ਆਪੁ ਤਿਆਗਿ ਸਰਨਿ ਗੁਰਦੇਵ – leads to the following:-

ਇਉ ਰਤਨ ਜਨਮ ਕਾ ਹੋਇ ਉਧਾਰੁ ॥
Thus the jewel of this human life is saved.

One needs to dip oneself in Gurbani:-

ਹਰਿ ਹਰਿ ਸਿਮਰਿ ਪ੍ਰਾਨ ਆਧਾਰੁ ॥
Remember the Lord, Har, Har, the Support of the breath of life.

Gurbani futher says, there are no other ways to meet the purpose of life:-

ਅਨਿਕ ਉਪਾਵ ਨ ਛੂਟਨਹਾਰੇ ॥
By all sorts of efforts, people are not saved

ਸਿੰਮ੍ਰਿਤਿ ਸਾਸਤ ਬੇਦ ਬੀਚਾਰੇ ॥
Not by studying the Simritees, the Shaastras or the Vedas.

ਹਰਿ ਕੀ ਭਗਤਿ ਕਰਹੁ ਮਨੁ ਲਾਇ ॥
Worship the Lord with whole-hearted devotion.

ਮਨਿ ਬੰਛਤ ਨਾਨਕ ਫਲ ਪਾਇ ॥੪॥
O Nanak, you shall obtain the fruits of your mind’s desire. ||4||

For me the Sikhi truths are like 2+2=4 – absolutely in practical terms and non-dogmatic in approach.

However, nothing works without Waheguru’s nadr/kirpa/grace (Gurparsad). This is my personal Waheguru-led experience in life. One can be a scholar and veechardhari of Sikhia of Guru but the Nadr is necessary to come to grip with the Truths in Gurbani with full faith and trust and to advance to the next step of experiencing the Truths with experiments in life.

ਸਿਖੀ ਸਿਖਿਆ ਗੁਰ ਵੀਚਾਰਿ ॥ਨਦਰੀ ਕਰਮਿ ਲਘਾਏ ਪਾਰਿ ॥ (Raag Asa M. 1, GGS. 465-10).
Sikhee Sikhiaa Gur Veechaar ||Nadharee Karam Laghaaeae Paar ||
Contemplating the Guru, I have been taught these teachings;Granting His Grace, He carries His servants across.

A Sikh is always driven by Waheguru and follows Gumat-path as His anonymous agent under the umbrella of Naam:-

ਸੇਵਾ ਕਰਤ ਹੋਇ ਨਿਹਕਾਮੀ ॥ਤਿਸ ਕਉ ਹੋਤ ਪਰਾਪਤਿ ਸੁਆਮੀ ॥ (Raag Gauri M.5, GGS. 286-19).
Saevaa Karath Hoe Nihakaamee ||This Ko Hoth Paraapath Suaamee ||One who performs selfless service, without thought of reward, Shall attain his Lord and Master.

The State of ” ਹੋਤ ਪਰਾਪਤਿ ਸੁਆਮੀ” makes the Sikh Naami (full of blissful divine Sohjee – budh-bibek) and ‘Par-upkari’ (at the noble service of others).

An ideal Sikh of Sikh Guru is Naami, creative and Par-Upkari.

All the Sikh Gurus, Bhagats, Mahapurakhs, Gurmukhs were filled with Naam and in the essence of Naam they became creative and Par-Upkari for the Humanity.

Reference: ‘Gurmat Saachi Saacha Vichaar, by Kirpal Singh, Sanbun Publishers, New Delhi, April 2014..

Kirpal Singh
Wellington, New Zealand
kirpal2singh@yahoo.com

Guru Nanak Sahib makes a very powerful statement in Jap Ji Sahib: – Nanak Bhagatan Sada Vigaas (ਨਾਨਕ ਭਗਤਾ ਸਦਾ ਵਿਗਾਸੁ ॥ – Guru Nanak Dev, Jap Ji, GGS. 2-18): O Nanak, the devotees are forever in bliss.

Who are these Bhagats after all those who are always imbibed with such powerful attributes? Guru Nanak Sahib gives an indication in Raag Asa:-

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

ਨਾਨਕ ਕਰਮਾ ਬਾਹਰੇ ਦਰਿ ਢੋਅ ਨ ਲਹਨ੍ਹ੍ਹੀ ਧਾਵਦੇ II
O Nanak, those who are denied Your Grace, find no shelter at Your Door; they continue wandering.

Guru Nanak Sahib further labels Waheguru’s Grace as an important factor that keeps Bhagats at the Divine Door-steps. Nit-nem and Keertan of Gurbani brings a loving relationship with Akalpurakh:-.

Guru Ram Das Ji reiterates about a loving relationship that exists between Waheguru/God and Bhagats:-

ਸੇ ਭਗਤ ਸੇ ਭਗਤ ਭਲੇ ਜਨ ਨਾਨਕ ਜੀ ਜੋ ਭਾਵਹਿ ਮੇਰੇ ਹਰਿ ਭਗਵੰਤਾ ॥੪॥ (Sopurak Asa M. 4, GGS. 11-10).

Those devotees, those devotees are sublime, O servant Nanak, who are pleasing to my Dear Lord God. ||4||

The above development of Divine relationship holds a promise that is highlighted in the Gurbani by Guru Raam Das Ji by substantiating with an historical example of Bhagat Prehlaad and Naam Dev.:

ਹਰਿ ਜੁਗੁ ਜੁਗੁ ਭਗਤ ਉਪਾਇਆ ਪੈਜ ਰਖਦਾ ਆਇਆ ਰਾਮ ਰਾਜੇ ॥ (Raag Asa M. 4, GGS. 451-12)
In each and every age, He creates His devotees and preserves their honor, O Lord King.

ਹਰਣਾਖਸੁ ਦੁਸਟੁ ਹਰਿ ਮਾਰਿਆ ਪ੍ਰਹਲਾਦੁ ਤਰਾਇਆ ॥
The Lord killed the wicked Harnaakhash, and saved Prahlaad.

ਅਹੰਕਾਰੀਆ ਨਿੰਦਕਾ ਪਿਠਿ ਦੇਇ ਨਾਮਦੇਉ ਮੁਖਿ ਲਾਇਆ ॥
He turned his back on the egotists and slanderers, and showed His Face to Naam Dayv.

ਜਨ ਨਾਨਕ ਐਸਾ ਹਰਿ ਸੇਵਿਆ ਅੰਤਿ ਲਏ ਛਡਾਇਆ ॥੪॥੧੩॥੨੦॥
Servant Nanak has so served the Lord, that He will deliver him in the end. ||4||13||20||

Guru Arjan Dev Ji attributes on the Sehaj Awastha of Bhagats as a result of the Nector of Naam received by Bhagats in singing Divine praises:

ਸੁਖਮਨੀ ਸੁਖ ਅੰਮ੍ਰਿਤ ਪ੍ਰਭ ਨਾਮੁ ॥ (Raag Gauri M. 5, GGS. 262-13).
Sukhmani: Peace of Mind, the Nectar of the Name of God.

ਭਗਤ ਜਨਾ ਕੈ ਮਨਿ ਬਿਸ੍ਰਾਮ ॥ ਰਹਾਉ ॥
The minds of the devotees abide in a joyful peace. ||Pause||

Guru Amar Das Ji brings Divine contemplation as the strength behind the Bhagats:

ਏਕੋ ਸਚਾ ਸਭ ਮਹਿ ਵਰਤੈ ਵਿਰਲਾ ਕੋ ਵੀਚਾਰੇ ॥ (Raag Suhi M. 3, 754-2).
The One True Lord is permeating and pervading among all; how rare is the one who contemplates this.

ਆਪੇ ਮੇਲਿ ਲਏ ਤਾ ਬਖਸੇ ਸਚੀ ਭਗਤਿ ਸਵਾਰੇ ॥੭॥
The Lord Himself unites us in Union, and forgives us; He embellishes us with true devotional worship. ||7||

Guru Nanak Sahib gives a glimpse of Bhagats who are imbued with Gurbani Sabd:

ਭਗਤ ਸੋਹਹਿ ਦਰਵਾਰਿ ਸਬਦਿ ਸੁਹਾਇਆ ਜੀਉ ॥ (Raag Dhanaasree M. 1, GGS. 688-16).
Your devotees look beautiful in Your Court, embellished with the Shabad.

ਬੋਲਹਿ ਅੰਮ੍ਰਿਤ ਬਾਣਿ ਰਸਨ ਰਸਾਇਆ ਜੀਉ ॥
They chant the Ambrosial Word of His Bani, savoring it with their tongues.

ਰਸਨ ਰਸਾਏ ਨਾਮਿ ਤਿਸਾਏ ਗੁਰ ਕੈ ਸਬਦਿ ਵਿਕਾਣੇ ॥
Savoring it with their tongues, they thirst for the Naam; they are a sacrifice to the Word of the Guru’s Shabad.

ਪਾਰਸਿ ਪਰਸਿਐ ਪਾਰਸੁ ਹੋਏ ਜਾ ਤੇਰੈ ਮਨਿ ਭਾਣੇ ॥
Touching the philosopher’s stone, they become the philosopher’s stone, which transforms lead into gold; O Lord, they become pleasing to your mind.

ਅਮਰਾ ਪਦੁ ਪਾਇਆ ਆਪੁ ਗਵਾਇਆ ਵਿਰਲਾ ਗਿਆਨ ਵੀਚਾਰੀ ॥
They attain the immortal status and eradicate their self-conceit; how rare is that person, who contemplates spiritual wisdom.

ਨਾਨਕ ਭਗਤ ਸੋਹਨਿ ਦਰਿ ਸਾਚੈ ਸਾਚੇ ਕੇ ਵਾਪਾਰੀ ॥੪॥
O Nanak, the devotees look beautiful in the Court of the True Lord; they are dealers in the Truth. ||4||

Guru Amar Das Ji emphasizes the role of Gurmat as a protecting shield for Bhagats:

ਗੁਰਮਤਿ ਮਤਿ ਅਚਲੁ ਹੈ ਚਲਾਇ ਨ ਸਕੈ ਕੋਇ ॥(Raag Bihaagrhaa M. 3, GGS. 548-19).
Under Guru’s Instruction, his mind is held steady; no one can make him waver.

ਭਗਤਾ ਕਾ ਹਰਿ ਅੰਗੀਕਾਰੁ ਕਰੇ ਕਾਰਜੁ ਸੁਹਾਵਾ ਹੋਇ ॥
The Lord makes His devotee His own, and his affairs are adjusted.

Guru Arjan Dev Ji brings in the role of Har Simran in evolving the Bhagats, Holy books & Granths and evolution of the Universe and a variety of other enlightened souls :-

ਹਰਿ ਸਿਮਰਨੁ ਕਰਿ ਭਗਤ ਪ੍ਰਗਟਾਏ ॥ (Raag Gauri. M. 5, GGS. 263-15).
Remembering the Lord, His devotees are famous and radiant.

ਹਰਿ ਸਿਮਰਨਿ ਲਗਿ ਬੇਦ ਉਪਾਏ ॥
Remembering the Lord, the Vedas were composed.

ਹਰਿ ਸਿਮਰਨਿ ਭਏ ਸਿਧ ਜਤੀ ਦਾਤੇ ॥
Remembering the Lord, we become Siddhas, celibates and givers.

ਹਰਿ ਸਿਮਰਨਿ ਨੀਚ ਚਹੁ ਕੁੰਟ ਜਾਤੇ ॥
Remembering the Lord, the lowly become known in all four directions.

ਹਰਿ ਸਿਮਰਨਿ ਧਾਰੀ ਸਭ ਧਰਨਾ ॥
For the remembrance of the Lord, the whole world was established.

ਸਿਮਰਿ ਸਿਮਰਿ ਹਰਿ ਕਾਰਨ ਕਰਨਾ ॥
Remember, remember in meditation the Lord, the Creator, the Cause of causes.

ਹਰਿ ਸਿਮਰਨਿ ਕੀਓ ਸਗਲ ਅਕਾਰਾ ॥
For the remembrance of the Lord, He created the whole creation.

ਹਰਿ ਸਿਮਰਨ ਮਹਿ ਆਪਿ ਨਿਰੰਕਾਰਾ ॥
In the remembrance of the Lord, He Himself is Formless.

ਕਰਿ ਕਿਰਪਾ ਜਿਸੁ ਆਪਿ ਬੁਝਾਇਆ ॥
By His Grace, He Himself bestows understanding.

ਨਾਨਕ ਗੁਰਮੁਖਿ ਹਰਿ ਸਿਮਰਨੁ ਤਿਨਿ ਪਾਇਆ ॥੮॥੧॥
O Nanak, the Gurmukh attains the remembrance of the Lord. ||8||1||

Guru Nanak Dev Ji brings various enlightened souls (like Das, Jan….) under a common banner named as a GURMUKH:-

ਸੇਵਕੁ ਦਾਸੁ ਭਗਤੁ ਜਨੁ ਸੋਈ ॥ (Asa M. 1, GGS. 355-9).
He alone is the selfless servant, slave and humble devotee,

ਠਾਕੁਰ ਕਾ ਦਾਸੁ ਗੁਰਮੁਖਿ ਹੋਈ ॥
Who as Gurmukh, becomes the slave of his Lord and Master.

Bhagat Ravidas gives his own Divine experience as a Bhagat:-

ਆਪਨ ਬਾਪੈ ਨਾਹੀ ਕਿਸੀ ਕੋ ਭਾਵਨ ਕੋ ਹਰਿ ਰਾਜਾ ॥ (Raag Sorath Bhagat Ravidas, GGS. 658-6).
The Lord, our King, is father to no one, except those who love Him.

ਮੋਹ ਪਟਲ ਸਭੁ ਜਗਤੁ ਬਿਆਪਿਓ ਭਗਤ ਨਹੀ ਸੰਤਾਪਾ ॥੩॥
The veil of emotional attachment has been cast over the entire world, but it does not bother the Lord’s devotee. ||3||

ਕਹਿ ਰਵਿਦਾਸ ਭਗਤਿ ਇਕ ਬਾਢੀ ਅਬ ਇਹ ਕਾ ਸਿਉ ਕਹੀਐ II
Says Ravi Daas, my devotion to the One Lord is increasing; now, who can I tell this to?

ਜਾ ਕਾਰਨਿ ਹਮ ਤੁਮ ਆਰਾਧੇ ਸੋ ਦੁਖੁ ਅਜਹੂ ਸਹੀਐ ॥੪॥੨॥
That which brought me to worship and adore You – I am still suffering that pain. ||4||2||

ਦੁਲਭ ਜਨਮੁ ਪੁੰਨ ਫਲ ਪਾਇਓ ਬਿਰਥਾ ਜਾਤ ਅਬਿਬੇਕੈ ॥
I obtained this precious human life as a reward for my past actions, but without discriminating wisdom, it is wasted in vain.

ਰਾਜੇ ਇੰਦ੍ਰ ਸਮਸਰਿ ਗ੍ਰਿਹ ਆਸਨ ਬਿਨੁ ਹਰਿ ਭਗਤਿ ਕਹਹੁ ਕਿਹ ਲੇਖੈ ॥੧॥
Tell me, without devotional worship of the Lord, of what use are mansions and thrones like those of King Indra? ||1||

ਨ ਬੀਚਾਰਿਓ ਰਾਜਾ ਰਾਮ ਕੋ ਰਸੁ ॥
You have not considered the sublime essence of the Name of the Lord, our King;

ਜਿਹ ਰਸ ਅਨ ਰਸ ਬੀਸਰਿ ਜਾਹੀ ॥੧॥ ਰਹਾਉ ॥
This sublime essence shall cause you to forget all other essences. ||1||Pause||

Guru Amar Das Ji chalks out the path for becoming a Bhagat as love for Gur-sabd:-

ਸਚੀ ਭਗਤਿ ਗੁਰ ਸਬਦ ਪਿਆਰਿ ॥(Raag Gauri Guaarayree M. 3,GGS. 158-19).
True devotional worship consists of love for the Word of the Guru’s Shabad.

ਅਪਨਾ ਪਿਰੁ ਰਾਖਿਆ ਸਦਾ ਉਰਿ ਧਾਰਿ ॥੨॥
The devotee keeps his Beloved clasped tightly to his heart. ||2||

Guru Nanak Sahib further elaborates on the mechanism of taking shape as a Bhagat by obtaing :-

ਸੇਈ ਭਗਤ ਜਿਨ ਸਚਿ ਚਿਤੁ ਲਾਇਆ ॥੨॥ (Raag Parbhati M. 1, GGS. 1342-16).
They alone are devotees, who focus their consciousness on You. ||2||

ਗਿਆਨੁ ਧਿਆਨੁ ਨਰਹਰਿ ਨਿਰਬਾਣੀ ॥
Spiritual wisdom and meditation on the Lord, the Lord of Nirvaanaa.

ਬਿਨੁ ਸਤਿਗੁਰ ਭੇਟੇ ਕੋਇ ਨ ਜਾਣੀ ॥
– without meeting the True Guru, no one knows this.

ਸਗਲ ਸਰੋਵਰ ਜੋਤਿ ਸਮਾਣੀ ॥
The Lord’s Light fills the sacred pools of all beings.

ਆਨਦ ਰੂਪ ਵਿਟਹੁ ਕੁਰਬਾਣੀ ॥੩॥
I am a sacrifice to the Embodiment of Bliss. ||3||

ਭਾਉ ਭਗਤਿ ਗੁਰਮਤੀ ਪਾਏ ॥
Through the Guru’s Teachings, one achieves loving devotional worship.

ਹਉਮੈ ਵਿਚਹੁ ਸਬਦਿ ਜਲਾਏ ॥
The Shabad burns away egotism from within.

Guru Ram Das Ji adds another dimension to the personality of the Bhagats:-

ਸੋਈ ਭਗਤੁ ਦੁਖੁ ਸੁਖੁ ਸਮਤੁ ਕਰਿ ਜਾਣੈ ਹਰਿ ਹਰਿ ਨਾਮਿ ਹਰਿ ਰਾਤਾ ॥ (Raag Vadhans M. 4, GGS. 578-11).
He alone is a devotee, who looks alike upon pleasure and pain; he is imbued with the Name of the Lord, Har, Har.

ਹਰਿ ਕਿਰਪਾ ਹਰਿ ਕਿਰਪਾ ਕਰਿ ਗੁਰੁ ਸਤਿਗੁਰੁ ਮੇਲਿ ਸੁਖਦਾਤਾ ॥੧॥
O Lord, show Your Mercy, show Your Mercy, and let me meet the True Guru, the Giver of peace. ||1||

Guru Arjan dev Ji singles out a Universal Divine quality of Bhagats in Sukhmani Sahib:-

ਭਗਤੁ ਭਗਤੁ ਸੁਨੀਐ ਤਿਹੁ ਲੋਇ ॥ (Raag Gauri M. 5, GGS. 283-14).
He is acclaimed as a devotee, a humble devotee throughout the three worlds.

ਜਾ ਕੈ ਹਿਰਦੈ ਏਕੋ ਹੋਇ ॥
Jaa Kai Hiradhai Eaeko Hoe ||
The One Lord is in his heart.

ਸਚੁ ਕਰਣੀ ਸਚੁ ਤਾ ਕੀ ਰਹਤ ॥
True are his actions; true are his ways.

ਸਚੁ ਹਿਰਦੈ ਸਤਿ ਮੁਖਿ ਕਹਤ ॥
True is his heart; Truth is what he speaks with his mouth.

ਸਾਚੀ ਦ੍ਰਿਸਟਿ ਸਾਚਾ ਆਕਾਰੁ ॥
True is his vision; true is his form.

ਸਚੁ ਵਰਤੈ ਸਾਚਾ ਪਾਸਾਰੁ ॥
He distributes Truth and he spreads Truth.

ਪਾਰਬ੍ਰਹਮੁ ਜਿਨਿ ਸਚੁ ਕਰਿ ਜਾਤਾ ॥
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||

According to Gurbani, one becomes a Bhagat on giving up oneself ( ਜਿਨੀ ਆਪੁ ਤਜਿਆ, Jinee Aap Thajiaa). And this transformation is possible only with the Grace of Waheguru.

ਭਗਤਾ ਕੀ ਚਾਲ ਨਿਰਾਲੀ ॥ ਚਾਲਾ ਨਿਰਾਲੀ ਭਗਤਾਹ ਕੇਰੀ ਬਿਖਮ ਮਾਰਗਿ ਚਲਣਾ ॥ (Raag Raamkali M. 3, GGS. 918-18).
The lifestyle of the devotees is unique and distinct.
The devotees’ lifestyle is unique and distinct; they follow the most difficult path.

ਲਬੁ ਲੋਭੁ ਅਹੰਕਾਰੁ ਤਜਿ ਤ੍ਰਿਸਨਾ ਬਹੁਤੁ ਨਾਹੀ ਬੋਲਣਾ ॥ ਖੰਨਿਅਹੁ ਤਿਖੀ ਵਾਲਹੁ ਨਿਕੀ ਏਤੁ ਮਾਰਗਿ ਜਾਣਾ ॥
They renounce greed, avarice, egotism and desire; they do not talk too much.
The path they take is sharper than a two-edged sword, and finer than a hair.

ਗੁਰ ਪਰਸਾਦੀ ਜਿਨੀ ਆਪੁ ਤਜਿਆ ਹਰਿ ਵਾਸਨਾ ਸਮਾਣੀ ॥ ਕਹੈ ਨਾਨਕੁ ਚਾਲ ਭਗਤਾ ਜੁਗਹੁ ਜੁਗੁ ਨਿਰਾਲੀ ॥੧੪॥
By Guru’s Grace, they shed their selfishness and conceit; their hopes are merged in the Lord.
Says Nanak, the lifestyle of the devotees, in each and every age, is unique and distinct. ||14||

Bhagats are devotees of Waheguru and they owe their existence to Simran of Waheguru:

ਹਰਿ ਸਿਮਰਨੁ ਕਰਿ ਭਗਤ ਪ੍ਰਗਟਾਏ ॥ (Raag Gauri Sukhmanee: Guru Arjan Dev, GGS. 263-15).
Remembering the Lord, His devotees are famous and radiant.

A special status of Bhagats becomes clear as they are sought after by Waheguru Himself:

ਭਗਤ ਸੰਗਿ ਪ੍ਰਭੁ ਗੋਸਟਿ ਕਰਤ ॥ (Raag Raamkali: Guru Arjan Dev, GGS. 894-1).
God holds conversations with His devotees

Waheguru deals with Bhagats at their professional level as they deal in Naam as their main occupation:

ਭਗਤ ਜਨਾ ਕੀ ਬਰਤਨਿ ਨਾਮੁ ॥ (Raag Gauri Sukhmanee: Guru Arjan Dev, GGS. 264-14).
Unto the devotee, the Naam is an article of daily use.

The sole occupation of Bhagats in Naam is the reason for their bisram and vigas (Sehaj-anand Awastha full of tranquality and bliss).

ਸੁਖਮਨੀ ਸੁਖ ਅੰਮ੍ਰਿਤ ਪ੍ਰਭ ਨਾਮੁ ॥ ਭਗਤ ਜਨਾ ਕੈ ਮਨਿ ਬਿਸ੍ਰਾਮ ॥ ਰਹਾਉ ॥(Raag Gauri M. 5, GGS. 262-13).

There is an overall firm promise in Gurbani about the existence of Bhagats in all the Yugs (ages) – ਕਹੈ ਨਾਨਕੁ ਚਾਲ ਭਗਤਾ ਜੁਗਹੁ ਜੁਗੁ ਨਿਰਾਲੀ. Who could be the next Bhagat in the modern age in keeping with the promise?

A Bhagat is known to ferry across the world-ocean through Divine Devotion only:-

ਭਗਤਿ ਭਾਇ ਤਰੀਐ ਸੰਸਾਰੁ ॥ (Raag Gauri M. 5, GGS. 290-5).
By loving devotional worship, you shall cross over the world-ocean.

ਬਿਨੁ ਭਗਤੀ ਤਨੁ ਹੋਸੀ ਛਾਰੁ ॥
Without devotional meditation, the body will be just ashes.

According to Bhatt Bani, the Gurus were primarily Bhagats linked to the common thread of Gurbani (teachings) of Guru Nanak Sahib:-

ਗੁਰ ਨਾਨਕ ਅੰਗਦ ਅਮਰ ਲਾਗਿ ਉਤਮ ਪਦੁ ਪਾਯਉ ॥ (Savaiye (praise of Guru Arjan Dev) Bhatt Kalh, GGS. 1407-3).
Attached to Guru Nanak, Guru Angad and Guru Amar Daas, He attained the supreme status.

ਗੁਰੁ ਅਰਜੁਨੁ ਘਰਿ ਗੁਰ ਰਾਮਦਾਸ ਭਗਤ ਉਤਰਿ ਆਯਉ ॥੧॥
In the House of Guru Raam Daas, the devotee of the Lord, Guru Arjun was born. ||1||

ਬਡਭਾਗੀ ਉਨਮਾਨਿਅਉ ਰਿਦਿ ਸਬਦੁ ਬਸਾਯਉ ॥
By great good fortune, the mind is uplifted and exalted, and the Word of the Shabad dwells in the heart.
ਮਨੁ ਮਾਣਕੁ ਸੰਤੋਖਿਅਉ ਗੁਰਿ ਨਾਮੁ ਦ੍ਰਿੜ੍ਹ੍ਹਾਯਉ ॥
The jewel of the mind is contented; the Guru has implanted the Naam, the Name of the Lord, within.

ਅਗਮੁ ਅਗੋਚਰੁ ਪਾਰਬ੍ਰਹਮੁ ਸਤਿਗੁਰਿ ਦਰਸਾਯਉ ॥
The Inaccessible and Unfathomable, Supreme Lord God is revealed through the True Guru.

ਗੁਰੁ ਅਰਜੁਨੁ ਘਰਿ ਗੁਰ ਰਾਮਦਾਸ ਅਨਭਉ ਠਹਰਾਯਉ ॥੨॥
In the House of Guru Raam Daas, Guru Arjun has appeared as the Embodiment of the Fearless Lord. ||2||

In nut shell, the Divine presence is the strength of Bhagats.

ਨਾਨਕ ਜੋਰੁ ਗੋਵਿੰਦ ਕਾ ਪੂਰਨ ਗੁਣਤਾਸਿ ॥੨॥੧੩॥੭੭॥ (Raag Bilaaval M. 5, GGS. 819-11).
Nanak takes the strength of the Perfect Lord of the Universe, the treasure of excellence. ||2||13||77||

Kirpal Singh
Wellington, New Zealand
kirpal2singh@yahoo.com

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

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

What is Amrit?

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

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

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

Where and how to find Amrit?

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

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

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

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

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

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

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

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

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

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

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

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

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

1. Amrit Vela

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

2. Amrit Prab-naam

ਸੁਖਮਨੀ ਸੁਖ ਅੰਮ੍ਰਿਤ ਪ੍ਰਭ ਨਾਮੁ ॥ Raag Gauhree M. 5, GGS. 262).
Sukhmani: Peace of Mind, the Nectar of the Name of God.

ਭਗਤ ਜਨਾ ਕੈ ਮਨਿ ਬਿਸ੍ਰਾਮ ॥ ਰਹਾਉ ॥
The minds of the devotees abide in a joyful peace. ||Pause||

ਨਉ ਨਿਧਿ ਅੰਮ੍ਰਿਤੁ ਪ੍ਰਭ ਕਾ ਨਾਮੁ ॥ (Raag Gauhree M. 5, GGS. 293).
The nine treasures are in the Ambrosial Name of God.

ਦੇਹੀ ਮਹਿ ਇਸ ਕਾ ਬਿਸ੍ਰਾਮੁ ॥
Within the human body is its place of rest.

3. Amrit Bani

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

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

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

4. Amrit listening and singing

ਕਹੈ ਨਾਨਕੁ ਅੰਮ੍ਰਿਤ ਨਾਮੁ ਸੁਣਹੁ ਪਵਿਤ੍ਰ ਹੋਵਹੁ ਸਾਚੈ ਸੁਨਣੈ ਨੋ ਪਠਾਏ ॥੩੭॥ (Raag Raamkalee M. 3, GGS. 922.).

Says Nanak, listen to the Ambrosial Naam and become holy; you were created only to hear the Truth. ||37||

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

5. Amrit Ras

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

6. Amrit Drishti

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

ਮਤਿ ਪੂਰੀ ਅੰਮ੍ਰਿਤੁ ਜਾ ਕੀ ਦ੍ਰਿਸਟਿ ॥ (Raag Gauhree M. 5, GSS. 293).
His wisdom is perfect, and His Glance is Ambrosial.

ਦਰਸਨੁ ਪੇਖਤ ਉਧਰਤ ਸ੍ਰਿਸਟਿ ॥
Beholding His Vision, the universe is saved.

7. Amrit-drinking

ਪੀਵਹੁ ਅੰਮ੍ਰਿਤੁ ਸਦਾ ਰਹਹੁ ਹਰਿ ਰੰਗਿ ਜਪਿਹੁ ਸਾਰਿਗਪਾਣੀ ॥
Drink in this Ambrosial Nectar, and remain in the Lord’s Love forever; meditate on the Lord, the Sustainer of the world.

ਕਹੈ ਨਾਨਕੁ ਸਦਾ ਗਾਵਹੁ ਏਹ ਸਚੀ ਬਾਣੀ ॥੨੩॥
Says Nanak, sing this True Bani forever. ||23||
ਇਹੁ ਹਰਿ ਰਸੁ ਪਾਵੈ ਜਨੁ ਕੋਇ ॥ (Raag Gauhree M. 5, GGS. 287).
Only a few obtain this ambrosial essence of the Lord’s Name.

ਅੰਮ੍ਰਿਤੁ ਪੀਵੈ ਅਮਰੁ ਸੋ ਹੋਇ ॥
Drinking in this Nectar, one becomes immortal.

8. State of an Amrit-dhari

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

Gurmat recommendation:-

ਹਰਿ ਸਾਚਾ ਸਿਮਰਹੁ ਭਾਈ ॥ (Raag Sorath M. 5, GGS. 616-11).
Remember the True Lord in meditation, O Siblings of Destiny.

ਸਾਧਸੰਗਿ ਸਦਾ ਸੁਖੁ ਪਾਈਐ ਹਰਿ ਬਿਸਰਿ ਨ ਕਬਹੂ ਜਾਈ ॥ ਰਹਾਉ ॥
In the Saadh Sangat, the Company of the Holy, eternal peace is obtained, and the Lord is never forgotten. ||Pause|I

ਅੰਮ੍ਰਿਤ ਨਾਮੁ ਪਰਮੇਸਰੁ ਤੇਰਾ ਜੋ ਸਿਮਰੈ ਸੋ ਜੀਵੈ ॥
Your Name, O Transcendent Lord, is Ambrosial Nectar; whoever meditates on it, lives.

ਜਿਸ ਨੋ ਕਰਮਿ ਪਰਾਪਤਿ ਹੋਵੈ ਸੋ ਜਨੁ ਨਿਰਮਲੁ ਥੀਵੈ ॥੨॥
One who is blessed with God’s Grace – that humble servant becomes immaculate and pure. ||2||

ਬਿਘਨ ਬਿਨਾਸਨ ਸਭਿ ਦੁਖ ਨਾਸਨ ਗੁਰ ਚਰਣੀ ਮਨੁ ਲਾਗਾ ॥
Obstacles are removed, and all pains are eliminated; my mind is attached to the Guru’s feet.

ਗੁਣ ਗਾਵਤ ਅਚੁਤ ਅਬਿਨਾਸੀ ਅਨਦਿਨੁ ਹਰਿ ਰੰਗਿ ਜਾਗਾ ॥੩॥
Singing the Glorious Praises of the immovable and imperishable Lord, one remains awake to the Lord’s Love, day and night. ||3||

ਮਨ ਇਛੇ ਸੇਈ ਫਲ ਪਾਏ ਹਰਿ ਕੀ ਕਥਾ ਸੁਹੇਲੀ ॥
He obtains the fruits of his mind’s desires, listening to the comforting sermon of the Lord.

ਆਦਿ ਅੰਤਿ ਮਧਿ ਨਾਨਕ ਕਉ ਸੋ ਪ੍ਰਭੁ ਹੋਆ ਬੇਲੀ ॥੪॥੧੬॥੨੭॥
In the beginning, in the middle, and in the end, God is Nanak’s best friend. ||4||16||27||

Kirpal Singh
Wellington, New Zealand
kirpal2singh@yahoo.com

Guru Nanak Sahib and Guru Arjan Dev Ji said Ardas to express their gratitude towards Waheguru:-

– ਸਿਖ ਮਤਿ ਸਭ ਬੁਧਿ ਤੁਮ੍ਹ੍ਹਾਰੀ ਮੰਦਿਰ ਛਾਵਾ ਤੇਰੇ ॥ (Raag Bilaaval M. 1, GGS. 759-12).
Sikh Math Sabh Budhh Thumhaaree Mandhir Shhaavaa Thaerae ||
All teachings, instructions and understandings are Yours; the mansions and sanctuaries are Yours as well.

ਤੁਝ ਬਿਨੁ ਅਵਰੁ ਨ ਜਾਣਾ ਮੇਰੇ ਸਾਹਿਬਾ ਗੁਣ ਗਾਵਾ ਨਿਤ ਤੇਰੇ ॥੩॥
Thujh Bin Avar N Jaanaa Maerae Saahibaa Gun Gaavaa Nith Thaerae ||3||
Without You, I know no other, O my Lord and Master; I continually sing Your Glorious Praises. ||3||

ਜੀਅ ਜੰਤ ਸਭਿ ਸਰਣਿ ਤੁਮ੍ਹ੍ਹਾਰੀ ਸਰਬ ਚਿੰਤ ਤੁਧੁ ਪਾਸੇ ॥
Jeea Janth Sabh Saran Thumhaaree Sarab Chinth Thudhh Paasae ||
All beings and creatures seek the Protection of Your Sanctuary; all thought of their care rests with You.

ਜੋ ਤੁਧੁ ਭਾਵੈ ਸੋਈ ਚੰਗਾ ਇਕ ਨਾਨਕ ਕੀ ਅਰਦਾਸੇ ॥੪॥੨॥
Jo Thudhh Bhaavai Soee Changaa Eik Naanak Kee Aradhaasae ||4||2||
That which pleases Your Will is good; this alone is Nanak’s prayer. ||4||2||

– ਤੁਧੁ ਆਗੈ ਅਰਦਾਸਿ ਹਮਾਰੀ ਜੀਉ ਪਿੰਡੁ ਸਭੁ ਤੇਰਾ ॥ (Raag Asa M. 5, GGS. 383-11).
Thudhh Aagai Aradhaas Hamaaree Jeeo Pindd Sabh Thaeraa ||
I offer my prayer to You; my body and soul are all Yours.

ਕਹੁ ਨਾਨਕ ਸਭ ਤੇਰੀ ਵਡਿਆਈ ਕੋਈ ਨਾਉ ਨ ਜਾਣੈ ਮੇਰਾ ॥੪॥੧੦॥੪੯॥
Kahu Naanak Sabh Thaeree Vaddiaaee Koee Naao N Jaanai Maeraa ||4||10||49||
Says Nanak, this is all Your greatness; without an iota of my doing (egoless awastha). ||4||10||49||

In our daily formal Ardas, we do ask for ‘Naam Daan’ as ‘Daana sirr daan’ (the highest boon). We also remember Sikh Gurus, Gurmukhs, Gurduaras and other places associated with a common denominator – Naam.

Obviously, those Gursikh who coined the formal Ardas were guided by our Gurus to come up with:-“Nanak naam chardikala, tere bhanne sarbat da bhalla” (my understaning about this verse is that Naam is a tool that equips a person with divine optimism to become a parupkari – to serve the ‘sarbatt’ (entire humanity).

-Guru Nanak Sahib points out that Naam alone can saves the Sansar (Universe).

ਤੇਰਾ ਏਕੁ ਨਾਮੁ ਤਾਰੇ ਸੰਸਾਰੁ ॥ਮੈ ਏਹਾ ਆਸ ਏਹੋ ਆਧਾਰੁ ॥੧॥ ਰਹਾਉ ॥ (Sri Raag M. 1, GGS. 24-15).
Thaeraa Eaek Naam Thaarae Sansaar ||Mai Eaehaa Aas Eaeho Aadhhaar ||1|| Rehaao ||
Your Name alone, Lord, saves the world. This is my hope; this is my support. ||1||Pause||

-Guru Arjan Dev Ji begs Waheguru Ji for His Naam as his support and anchor in life:-

ਜਾਚਕ ਜਨੁ ਜਾਚੈ ਪ੍ਰਭ ਦਾਨੁ ॥ਕਰਿ ਕਿਰਪਾ ਦੇਵਹੁ ਹਰਿ ਨਾਮੁ ॥
Jaachak Jan Jaachai Prabh Dhaan ||Kar Kirapaa Dhaevahu Har Naam ||
I am a beggar; I beg for this gift from You: Please, by Your Mercy, Lord, give me Your Name.

ਸਾਧ ਜਨਾ ਕੀ ਮਾਗਉ ਧੂਰਿ ॥ਪਾਰਬ੍ਰਹਮ ਮੇਰੀ ਸਰਧਾ ਪੂਰਿ ॥
Saadhh Janaa Kee Maago Dhhoor ||Paarabreham Maeree Saradhhaa Poor ||
I ask for the dust of the feet of the Holy.O Supreme Lord God, please fulfill my yearning;

ਸਦਾ ਸਦਾ ਪ੍ਰਭ ਕੇ ਗੁਨ ਗਾਵਉ ॥ਸਾਸਿ ਸਾਸਿ ਪ੍ਰਭ ਤੁਮਹਿ ਧਿਆਵਉ ॥
Sadhaa Sadhaa Prabh Kae Gun Gaavo ||Saas Saas Prabh Thumehi Dhhiaavo ||
May I sing the Glorious Praises of God forever and ever.
With each and every breath, may I meditate on You, O God.

ਚਰਨ ਕਮਲ ਸਿਉ ਲਾਗੈ ਪ੍ਰੀਤਿ ॥ਭਗਤਿ ਕਰਉ ਪ੍ਰਭ ਕੀ ਨਿਤ ਨੀਤਿ ॥
Charan Kamal Sio Laagai Preeth ||Bhagath Karo Prabh Kee Nith Neeth ||
May I enshrine affection for Your Lotus Feet.
May I perform devotional worship to God each and every day.

ਏਕ ਓਟ ਏਕੋ ਆਧਾਰੁ ॥ ਨਾਨਕੁ ਮਾਗੈ ਨਾਮੁ ਪ੍ਰਭ ਸਾਰੁ ॥੧॥
Eaek Outt Eaeko Aadhhaar ||Naanak Maagai Naam Prabh Saar ||1||
You are my only Shelter, my only Support.
Nanak asks for the most sublime, the Naam, the Name of God. ||1||

-Since Naam is the strength of a Sikh, so in our daily Ardas (formal and informal) we should ask Waheguru for it (Naam) and the same we should ask for the Humanity as per advice of our Gurus who have promoted a Universal Religion – SIKHI.

Guru Arjan Dev Ji makes clear as to what a Sikh should ask from God (Waheguru) in Ardas in the following two verses in Gurbani:-

– ਵਿਣੁ ਤੁਧੁ ਹੋਰੁ ਜਿ ਮੰਗਣਾ ਸਿਰਿ ਦੁਖਾ ਕੈ ਦੁਖ ॥ (Raag Raamkali M. 5, 958-1).
Vin Thudhh Hor J Manganaa Sir Dhukhaa Kai Dhukh ||
To ask for any other than You, Lord, is the most miserable of miseries.

ਦੇਹਿ ਨਾਮੁ ਸੰਤੋਖੀਆ ਉਤਰੈ ਮਨ ਕੀ ਭੁਖ ॥
Dhaehi Naam Santhokheeaa Outharai Man Kee Bhukh ||
Please bless me with Your Name, and make me content; may the hunger of my mind be satisfied.

– ਮਾਗਨਾ ਮਾਗਨੁ ਨੀਕਾ ਹਰਿ ਜਸੁ ਗੁਰ ਤੇ ਮਾਗਨਾ ॥੪॥ (Raag Maaroo M. 5, GGS. 1018-10).
Maaganaa Maagan Neekaa Har Jas Gur Thae Maaganaa ||4||
Begging, begging – it is noble to beg for the Lord’s Praise from the Guru. ||4||……

ਕਹੁ ਨਾਨਕ ਤਿਸੁ ਸਭੁ ਕਿਛੁ ਨੀਕਾ ਜੋ ਪ੍ਰਭ ਕੀ ਸਰਨਾਗਨਾ ॥੮॥੧॥੪॥
Kahu Naanak This Sabh Kishh Neekaa Jo Prabh Kee Saranaaganaa ||8||1||4||
Says Nanak, everything is sublime and noble, for one who enters the Sanctuary of God. ||8||1||4||

Based on my little knowledge of Gurbani, I humbly like to share a prototype of an addition to the daily formal or informal Ardas by a Sikh, which has two components- a universal and personal in order to invite divine guidance.

1. Universal Ardas

“Akal Purak Waheguru Jeo
Sansar vassian nu Naam Daan bakhsho
Sansar vich aman rakho, garibi ate bimaree door karo
Sansar vasian nu azadi bakhsho, khushali bakhsho
Sarbatt de karaj ras karo”

2. Personal Ardas

“Akalpurakh Waheguru ji
daas ate daas de parvar nu Nam Dan, sumat ate sehat bakhsho
parvar vich sukh vartao
pichle augan baksh ke, aggu laei sudh marg te chlan da bal bakhsho
rasta dikhaho, chananna bakhsho, mehr karo, nadr karo
daas ate daas de parvar nu kamm, krodh, lobh, moh, unkar, nindia, houmai, chuth bolan ate chugali tu bachavu – sei gurmukh piare mel, jinhan milian aap ji da Naam chitt avai.

When Does Waheguru (God) Answer Our Prayer?

It is very common to hear from nears and dears that ‘you are in my prayers’ or ‘I shall keep you in my prayers’…’Please keep me in your prayers’…’ I prayed for you in such and such Gurduara/Mandir’….’I offered Parsad or Rumala on your behalf’ …. ‘arranging or staging of an Akhand Path’ and the list goes on and on. People often take it for guaranteed that they have a reasonable good and compatible wavelength to tap on to the Divine resources irrespective of purity of their life style and devotion/trust/faith in Waheguru/God?

Is it then just a goodwill gesture or simply a ritual to uplift others or it has any meaningful significance to make a real difference in the life of those for whom one is praying for? How can one be sure that a prayer said for others are heard or not with desired results?

I humbly wish to attempt a diagnosis on the basis of Gurmat to understand the phenomenon of saying prayers for others.

Prayer is a common practice in most religions. It is said that Waheguru designed the concept of prayer as an instrument of intimacy between Him and us. However, we make a serious mistake when we reduce a prayer to just a verbal technique only.

There are times when Waheguru can use to help us grow stronger in Him. He then allows some painful experiences in our lives because they are designed to teach us something. If we do not find Waheguru’s solution to our trial of doubt, then our faith may not survive the testing process.

There are some truths in Guru Granth Sahib, which relate us to fundamental concepts of Waheguru and His attributes, such as: ‘Gopal damodar din diyal, dhukh bhanjan pooran kirpal’ (Waheguru is merciful; kind to meek; capable of removing our miseries). As a practice, before we pray we should concentrate/ mediate on Waheguru in order to understand who Waheguru (God) is? Focus on Waheguru’s existence around us with full faith is of paramount importance before we say our petition, our hurts, our needs and feelings through prayer.

Our usual tendency is to pray first and then meditate (if at all). When we pray before concentrating on Waheguru (to whom the prayer is directed) we pray about our problems, our suffering, our anxiety and our worries. Whereas, we do need to learn to put Waheguru at the centre of our prayers.

We need to concentrate on Gurbani (or scriptures) that give us knowledge/gian about Waheguru (God). By focusing on Waheguru instead of ourselves, we remove all limitations from our thinking and our prayers and our perspective is changed – all things become possible when we begin with our full faith and trust in only Waheguru (God). The faith should be so strong that even if you are going through a trial and Waheguru (God) seems silent, you must have confidence that He is helping you to grow in your character and your faith in Him with steadfast believing spirit – that of a ‘Gurmukh’.

Gurmuks (those who always seek for Him) are Waheguru’s people and they never go back empty handed (‘birtha koi na jahe je avavai tudh aaye’).Without faith it is impossible to please God. Any one who comes to Him must believe that He exists and that he is Kirpaloo (who does not disappoint His Devotee). Draw near to Waheguru and He will draw near to you. That If you sincerely and earnestly seek Him, you will find Him. Those who truly want to find Him will find Him – this is always the promise of Gurbani (Scriptures) -”Parbrahm jin sach kar jata, Nanak so jan sach samata”. (Sukhmani Sahib).

The very power and forces that frighten us are themselves under the command of Waheguru (God). All the things that we fear, those fear Him. No power, natural or human can operate except by the permission of Waheguru, because He is“sab kich aape aap”. All the authorities, world’s forces, and systems are under Waheguru’s (God’s) control. All power belongs to Him and nothing can touch us without the express permission of Waheguru- “Karta kare so hoeai”.

If you search in Gurbani, the problems and afflictions are normal part of life. Sometimes we pray and Waheguru lifts us out of our afflictions. Other times Waheguru leads us through our afflictions (“Dukh daru sukh rog bhehaia”).

In prayers, we need to place our confidence in Waheguru, trusting that He has a plan that, though inscrutable, is perfect. We cannot imagine what Waheguru will do, but we can trust that whatever He does will be the best thing for us, and it will be amazing. According to Gurbani His Bhagats (Devotees) only enjoy His confidence over others and they are looked after very well so that they can stay always happy- ‘Har jug jug bhagat upaiaa paij rakhadha aaiaa ram raje’ and ‘Nanak Bhagtan sada vigas’.

Besides prayer, there is another way in Gurbani to satisfy our inner feelings(Pooran Aasa) and that is of ‘Simran’. In Sukhmani Sahib, there are promises like:

‘Prab ke simran andin jage, -bhu na biape, -dukh na santape, -ridh sidh nau nidh, -gian dhian tat budh, -binse dhooja, -suphal falah, -trisna booje, -sab kich sooje’, -puran aasa, -karaj poore,- kabhu na choore,- etc leading to ‘har simran meh aap nirankra”. However, Simran is also controlled by Waheguru and gives on His discretion (‘kar kirpa jis aap bujhaiaaha, nanak gurmukh har simran tin payeaia’).

It appears that in both scenarios (Prayer and Simran), one needs to be a Gurmukh with full faith and trust in Waheguru:-

Advice of Guru Ram Das Ji is handy:-

– ਮੈ ਤਾਣੁ ਦੀਬਾਣੁ ਤੂਹੈ ਮੇਰੇ ਸੁਆਮੀ ਮੈ ਤੁਧੁ ਆਗੈ ਅਰਦਾਸਿ ॥ (Raag Suhi M. 4, GGS. 735-4).
You alone are my strength, and my Court, O my Lord and Master; unto You alone I pray.

ਮੈ ਹੋਰੁ ਥਾਉ ਨਾਹੀ ਜਿਸੁ ਪਹਿ ਕਰਉ ਬੇਨੰਤੀ ਮੇਰਾ ਦੁਖੁ ਸੁਖੁ ਤੁਝ ਹੀ ਪਾਸਿ ॥੨॥
There is no other place where I can offer my prayers; I can tell my pains and pleasures only to You. ||2||

– ਮੇਰੇ ਪ੍ਰਭਿ ਸਰਧਾ ਭਗਤਿ ਮਨਿ ਭਾਵੈ ਜਨ ਕੀ ਪੈਜ ਸਵਾਰੇ ॥੧॥ (Raag Nat Narain M. 4, GGS. 982-6).
Faith and devotion are pleasing to my God’s Mind; He saves the honor of His humble servants. ||1||

Gurbani provides some quick transforming steps that draw a person closer to the ONE God as given in the Gurbani:-

1.ਪ੍ਰਭੁ ਮਿਲਿਓ ਸੁਖ ਬਾਲੇ ਭੋਲੇ ॥੧॥ ਰਹਾਉ ॥(Raag Kaanhaa, M. 5, GGS. 1307-7).
I have met God through innocent faith, and He has blessed me with peace. ||1||Pause||

2.ਆਪੁ ਗਵਾਈਐ ਤਾ ਸਹੁ ਪਾਈਐ ਅਉਰੁ ਕੈਸੀ ਚਤੁਰਾਈ ॥ Raag Tilang ,M. 1, GGS. 722-130.
Give up your selfhood, and so obtain your Husband Lord; what other clever tricks are of any use?

3. ਆਪੁ ਤਿਆਗਿ ਸਰਨਿ ਗੁਰਦੇਵ ॥(Raag Gauri, M. 5 , GGS. 288-13).
Give up your selfishness and conceit, and seek the Sanctuary of the Divine Guru.

Guru Arjav Dev, the Editor of Granth Sahib provides a tried Divine RECIPE to get closer to One God (Ik Oankar/Waheguru):-

ਨਾ ਤੂ ਆਵਹਿ ਵਸਿ ਬਹੁਤੁ ਘਿਣਾਵਣੇ ॥ ਨਾ ਤੂ ਆਵਹਿ ਵਸਿ ਬੇਦ ਪੜਾਵਣੇ ॥ (Raamkali Ki Vaar, M. 5. 962-9).
No one can bring You under control, by despising the world. No one can bring You under control, by studying the Vedas.

ਨਾ ਤੂ ਆਵਹਿ ਵਸਿ ਤੀਰਥਿ ਨਾਈਐ ॥ ਨਾ ਤੂ ਆਵਹਿ ਵਸਿ ਧਰਤੀ ਧਾਈਐ ॥
No one can bring You under control, by bathing at the holy places. No one can bring You under control, by wandering all over the world.

ਨਾ ਤੂ ਆਵਹਿ ਵਸਿ ਕਿਤੈ ਸਿਆਣਪੈ ॥ ਨਾ ਤੂ ਆਵਹਿ ਵਸਿ ਬਹੁਤਾ ਦਾਨੁ ਦੇ ॥
No one can bring You under control, by any clever tricks. No one can bring You under control, by giving huge donations to charities.

ਸਭੁ ਕੋ ਤੇਰੈ ਵਸਿ ਅਗਮ ਅਗੋਚਰਾ ॥ ਤੂ ਭਗਤਾ ਕੈ ਵਸਿ ਭਗਤਾ ਤਾਣੁ ਤੇਰਾ ॥੧੦॥
Everyone is under Your power, O inaccessible, unfathomable Lord. You are under the control of Your devotees; You are the strength of Your devotees. ||10||

In order to be able to communicate with Waheguru through an ARDAS, we need to be either a selfless Bhagat or an innocent child (free of of ego).

I shall appreciate input from other members of Sangat with their valuable experiences.

Kirpal Singh
Wellington, New Zealand

kirpal2singh@yahoo.com