Gurmat vs Caste-System Among the Sikh Community

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In spite of the fact that Guru Nanak Sahib openly denounced Caste-system in Sikhi, the divide among the Sikhs on the basis of caste is ripe and goes on and on:-

-ਫਕੜ ਜਾਤੀ ਫਕੜੁ ਨਾਉ ॥ ਸਭਨਾ ਜੀਆ ਇਕਾ ਛਾਉ ॥ (Sri Raag M. 1, GGS. 83-13).

Pride in social status is empty; pride in personal glory is useless. The One Lord gives shade to all beings.

– ਸਭ ਮਹਿ ਜੋਤਿ ਜੋਤਿ ਹੈ ਸੋਇ ॥ ਤਿਸ ਦੈ ਚਾਨਣਿ ਸਭ ਮਹਿ ਚਾਨਣੁ ਹੋਇ ॥ (Raag Dhanaasree M. 1, GGS. 13-5).

Amongst all is the Light-You are that Light. By this Illumination, that Light is radiant within all.

– ਜਾਤਿ ਜਨਮੁ ਨਹ ਪੂਛੀਐ ਸਚ ਘਰੁ ਲੇਹੁ ਬਤਾਇ ॥ ਸਾ ਜਾਤਿ ਸਾ ਪਤਿ ਹੈ ਜੇਹੇ ਕਰਮ ਕਮਾਇ ॥ (Raag Parbhati M. 1, GGS. 1330-8).

God does not ask about social class or birth; you must find your true home. That is your social class and that is your status – the karma of what you have done.

ਜਨਮ ਮਰਨ ਦੁਖੁ ਕਾਟੀਐ ਨਾਨਕ ਛੂਟਸਿ ਨਾਇ ॥੪॥੧੦II

The pains of death and rebirth are eradicated; O Nanak, salvation is in the Lord’s Name. ||4||10||

It is, however, a common knowledge that in the Sikh World is divided in to various castes or gotras of the like:-

1. Taaeyee Gharee (Malhotra, Kapoor and Chopra).

2. Khukhrains (Anand, Bhasin, Chadha, Chandhok(?), Kholi, Sabharwal, Sahni and Sethi.

3. Bujaees (a group of 52 surnames mainly Khatris).

4. Jats, Ramgharias, Aroras (some call them Rorres) etc. etc…….

First category of Sikhs claimed themselves very high and sophisticated group of people when they were no different from others.

‘Khukhrains’- I found more amusing and enchanting as they wrote their names mostly with initials but caste in ‘capitals’ to ensure their identity (like M. S. KHOLI). I have known many Khukhrains as “Chadha Sahib’, ‘Bhasin Sahib’ …… etc but without knowing their first names. The way a Khukhrain addresses another Khukhrain is invariably with ‘Sahib’, whereas they mostly address others without Sahib.

‘Khukhrains’ in Delhi have had a “Kukhrain Association” and they bring out a gazette giving news about ‘Khukhrains’ only. They were/are very particular to marry among the castes enlisted under ‘Khukhrains’ only. Even today if you go through the matrimonial columns in Indian daily New papers you find evidence that the ‘Khukhrains’ insist on matches from their clan only. I have witnessed some families going insane when their children opted to marry outside their group thus ruining their as well as their children’s happiness.

There are “Khukhrain Sikhs’ who read Gurbani everyday but consider themselves superiors to other and are not willing to cross over the barriers of caste to accept all Sikhs as equal. Some go to the extent to say that “Kohlis” come from “Kohls” of Germany paving for a European decent?

The hateful divide among Jat- and Ramgharia-Sikhs is well known both at the social and political levels in Punjab.A general notion of ‘Aroras’ of a being of lower status is well known as well

I became aware of this divide during my studentship (M.Sc/PhD degrees) days in Delhi University in 1960s. Since I went to Sri Teg Bhadur Khalsa Higher Secondary School, Delhi where I was taught that Sikhs do not believe in castes accept:”Khasam visaare te kamjat, Nanak nave baaj sunat”. I, therefor, never used my caste against my name even once.

While all the Guru come from Bujaees, then if at all there is superiority attached, it should be with the group “Bujaees”. But our Gurus denouncing such a notion proclaimed that all the human-beings are equal:- .

-ਤੂੰ ਘਟ ਘਟ ਅੰਤਰਿ ਸਰਬ ਨਿਰੰਤਰਿ ਜੀ ਹਰਿ ਏਕੋ ਪੁਰਖੁ ਸਮਾਣਾ ॥ (Raag Asa M. 4, GGS. 11-1).

You are constant in each and every heart, and in all things. O Dear Lord, you are the One.

ਇਕਿ ਦਾਤੇ ਇਕਿ ਭੇਖਾਰੀ ਜੀ ਸਭਿ ਤੇਰੇ ਚੋਜ ਵਿਡਾਣਾ ॥ ਤੂੰ ਆਪੇ ਦਾਤਾ ਆਪੇ ਭੁਗਤਾ ਜੀ ਹਉ ਤੁਧੁ ਬਿਨੁ ਅਵਰੁ ਨ ਜਾਣਾ ॥

Some are givers, and some are beggars. This is all Your Wondrous Play. You Yourself are the Giver, and You Yourself are the Enjoyer. I know no other than You.

-ਸਰੰਜਾਮਿ ਲਾਗੁ ਭਵਜਲ ਤਰਨ ਕੈ ॥ ਜਨਮੁ ਬ੍ਰਿਥਾ ਜਾਤ ਰੰਗਿ ਮਾਇਆ ਕੈ ॥੧॥ ਰਹਾਉ ॥ (Raag Asa M. 5, GGS. 12-7).

Make every effort to cross over this terrifying world-ocean. You are squandering this life uselessly in the love of Maya. ||1||Pause||

Sikhs are in the midst of caste system as ever before against the teachings of our Gurus.

I have met Sikh Girls married to Christians, Muslims and Hindus and even to African Americans (all professionals medics or managers) and are all are very happy. I have seen them from close quarters and they are just perfect broad minded couples and excellent human-beings.

Gurbani teaches us – “toon ghat ghat antar sarab nirantar har eko purak samana” (Waheguru is living in all of us). On the Kasvati of Gurbani, we are all his creation. Should we not accept others as one of us.

On the other hand, I have seen many marriages among children of the Sikh parents flocked miserably causing a lot of pains to both the concerned families. Some families, like ‘khukhrains’ – consider themselves as superior to other Sikhs. Please just check the Sunday matrimonial columns of the Indian Dailies and see for yourselves their grasp of Sikhi among Khukhrains. If you are one of them, you must have some valid explanation.

I received my Schooling education from Sri Guru Teg Bhahadur Secondary School, Karol Bagh/Dev Nagar, New Delhi. I learnt from Gurmat Courses that there is no caste system in Sikhi and that all human beings are equal. Influenced by my Gurmat training and a result I did not put my surname after my name. My father and older brother were known as ‘Marwah’.though.

After a span of 10 years, I was made to realize that there was a sharp divide among the Sikhs even though the Sikhi did not preach that. My encounter was not only an eye opening experience, which forced me to dip further in to Gurbani to seek answers. There was a period of unnecessary stress as well till I bumped on a tuk of Gurbani: “toon ghat ghat anther sarab nirantar, har eko purak samana”. This message gave me necessary strength and dispelled any ignorance of wavering mind.

I met my would be wife at Delhi University where she was in the final year of Master degree in Botany. At the same time I was ready to submit my PhD thesis in Chemistry while teaching as a lecturer. We both were born in Rawalpindi and living in a pretty close neighborhood in Delhi (Pahar Ganj close to New Delhi Railway Station) with an identical socio-levels. We saw suitable matches in each other primarily coming from Gur-Sikh families.

My would be wife’s parents were both ‘Khukhrains’. and were strict votary of inter-marriages among the ‘Khukhrains’ only. Besides strict in their inherited belief, they opening considered themselves as superior to votary of those of other castes in spite of the fact that they had a daily parkash of Guru Granth Sahib in their residence for many years.

My would be wife told me when her parents put up a matrimonial advertisement in the Hindustan times. She went on to ask me to put an interest of intent for which I agreed with a condition that for the first time I shall add ‘Marwah’ to my name irrespective of consequences. My application was pushed in the ‘Reject’ List on seeing ‘Marwah’ besides my name.

My parents were open minded and they did not entertain any such believe in high and low caste among the Sikhs. In a meeting of both parents, my would be wife’s parents told my parents that such a union was not possible as we were not ‘from one of the Khukhrains’ like them. He further added that such a compromise shall be on my ‘dead body’ – and they sought a closure of any further dialogue on any marriage proposal with the pretext that if they agree they would be outcast from their ‘Braadari’.of Khukhrains.

However, with a period of time somehow good sense prevailed on listening to the advice of Sabd Guru and we got married somewhat amicably:-

– ਇਨ ਬਿਧਿ ਹਰਿ ਮਿਲੀਐ ਵਰ ਕਾਮਨਿ ਧਨ ਸੋਹਾਗੁ ਪਿਆਰੀ ॥ ਜਾਤਿ ਬਰਨ ਕੁਲ ਸਹਸਾ ਚੂਕਾ ਗੁਰਮਤਿ ਸਬਦਿ ਬੀਚਾਰੀ ॥੧॥ (Raag Sarang M. 1, GGS. 1198-1).

This is the way to meet your Husband Lord. Blessed is the soul-bride who is loved by her Husband Lord. Social class and status, race, ancestry and skepticism are eliminated, following the Guru’s Teachings and contemplating the Word of the Sabd. ||1||

– ਜਾਤਿ ਜਨਮੁ ਨਹ ਪੂਛੀਐ ਸਚ ਘਰੁ ਲੇਹੁ ਬਤਾਇ ॥ ਸਾ ਜਾਤਿ ਸਾ ਪਤਿ ਹੈ ਜੇਹੇ ਕਰਮ ਕਮਾਇ ॥ (Raag Parbhati M. 1, GGS. 1330-8).

God does not ask about social class or birth; you must find your true home. That is your social class and that is your status – the karma of what you have done

ਜਨਮ ਮਰਨ ਦੁਖੁ ਕਾਟੀਐ ਨਾਨਕ ਛੂਟਸਿ ਨਾਇ ॥੪॥੧੦॥

The pains of death and rebirth are eradicated; O Nanak, salvation is in the Lord’s Name. ||4||10||

– ਅਗੈ ਜਾਤਿ ਨ ਜੋਰੁ ਹੈ ਅਗੈ ਜੀਉ ਨਵੇ ॥ ਜਿਨ ਕੀ ਲੇਖੈ ਪਤਿ ਪਵੈ ਚੰਗੇ ਸੇਈ ਕੇਇ ॥੩॥ (Raag Asa M. 1. GGS. 469-6).

In the world hereafter, social status and power mean nothing; hereafter, the soul is new Those few, whose honor is confirmed, are good. ||3||

– ਜਾਤਿ ਕਾ ਗਰਬੁ ਨ ਕਰੀਅਹੁ ਕੋਈ ॥ ਬ੍ਰਹਮੁ ਬਿੰਦੇ ਸੋ ਬ੍ਰਾਹਮਣੁ ਹੋਈ ॥੧॥ (Raag Bhaira-O M. 3, GGS. 1127-19).

No one should be proud of his social class and status.He alone is a Brahmin, who knows God. ||1||

ਜਾਤਿ ਕਾ ਗਰਬੁ ਨ ਕਰਿ ਮੂਰਖ ਗਵਾਰਾ ॥ ਇਸੁ ਗਰਬ ਤੇ ਚਲਹਿ ਬਹੁਤੁ ਵਿਕਾਰਾ ॥੧॥ ਰਹਾਉ ॥

Do not be proud of your social class and status, you ignorant fool!. So much sin and corruption comes from this pride. ||1||Pause||

– ਭਗਤਿ ਰਤੇ ਸੇ ਊਤਮਾ ਜਤਿ ਪਤਿ ਸਬਦੇ ਹੋਇ ॥ ਬਿਨੁ ਨਾਵੈ ਸਭ ਨੀਚ ਜਾਤਿ ਹੈ ਬਿਸਟਾ ਕਾ ਕੀੜਾ ਹੋਇ ॥੭॥ (Raag Asa M. 3, GGS. 426-16).

Those who are imbued with devotional worship are the most exalted. Their social standing and honor come from the Word of the Sabd. Without the Naam, all are low class, like maggots in manure. ||7||

– ਏਕੋ ਪਵਣੁ ਮਾਟੀ ਸਭ ਏਕਾ ਸਭ ਏਕਾ ਜੋਤਿ ਸਬਾਈਆ ॥ ਸਭ ਇਕਾ ਜੋਤਿ ਵਰਤੈ ਭਿਨਿ ਭਿਨਿ ਨ ਰਲਈ ਕਿਸੈ ਦੀ ਰਲਾਈਆ ॥(Raajh M. 4, GGS. 96-9).

There is only one breath; all are made of the same clay; the light within all is the same. The One Light pervades all the many and various beings. This Light intermingles with them, but it is not diluted or obscured.

ਗੁਰ ਪਰਸਾਦੀ ਇਕੁ ਨਦਰੀ ਆਇਆ ਹਉ ਸਤਿਗੁਰ ਵਿਟਹੁ ਵਤਾਇਆ ਜੀਉ ॥੩॥

By Guru’s Grace, I have come to see the One. I am a sacrifice to the True Guru. ||3||

– ਪਤਿਤ ਪਵਿਤ੍ਰ ਲੀਏ ਕਰਿ ਅਪੁਨੇ ਸਗਲ ਕਰਤ ਨਮਸਕਾਰੋ ॥ ਬਰਨੁ ਜਾਤਿ ਕੋਊ ਪੂਛੈ ਨਾਹੀ ਬਾਛਹਿ ਚਰਨ ਰਵਾਰੋ ॥੧॥ (Raag Goojree M. 5, GGS. 498-5).

The Lord has sanctified the sinners and made them His own; all bow in reverence to Him. No one asks about their ancestry and social status; instead, they yearn for the dust of their feet. ||1||

ਠਾਕੁਰ ਐਸੋ ਨਾਮੁ ਤੁਮ੍ਹ੍ਹਾਰੋ II ਸਗਲ ਸ੍ਰਿਸਟਿ ਕੋ ਧਣੀ ਕਹੀਜੈ ਜਨ ਕੋ ਅੰਗੁ ਨਿਰਾਰੋ ॥੧॥ ਰਹਾਉ ॥

O Lord Master, such is Your Name. You are called the Lord of all creation; You give Your unique support to Your servant. ||1||Pause||

ਸਾਧਸੰਗਿ ਨਾਨਕ ਬੁਧਿ ਪਾਈ ਹਰਿ ਕੀਰਤਨੁ ਆਧਾਰੋ ॥ ਨਾਮਦੇਉ ਤ੍ਰਿਲੋਚਨੁ ਕਬੀਰ ਦਾਸਰੋ ਮੁਕਤਿ ਭਇਓ ਚੰਮਿਆਰੋ ॥੨॥੧॥੧੦॥

In the Saadh Sangat, the Company of the Holy, Nanak has obtained understanding; singing the Kirtan of the Lord’s Praises is his only support. The Lord’s servants, Naam Dayv, Trilochan, Kabeer and Ravi Daas the shoe-maker have been liberated. ||2||1||10||

– ਗਰਭ ਵਾਸ ਮਹਿ ਕੁਲੁ ਨਹੀ ਜਾਤੀ ॥ ਬ੍ਰਹਮ ਬਿੰਦੁ ਤੇ ਸਭ ਉਤਪਾਤੀ ॥੧॥ (Raag Gauri Bhagat Kabir, GGS. 324-16).

In the dwelling of the womb, there is no ancestry or social status. All have originated from the Seed of God. ||1||

ਕਹੁ ਰੇ ਪੰਡਿਤ ਬਾਮਨ ਕਬ ਕੇ ਹੋਏ ॥ ਬਾਮਨ ਕਹਿ ਕਹਿ ਜਨਮੁ ਮਤ ਖੋਏ ॥੧॥ ਰਹਾਉ ॥

Tell me, O Pandit, O religious scholar: since when have you been a Brahmin

Don’t waste your life by continually claiming to be a Brahmin. ||1||Pause||

The shiromani caste in Sikhi is to become and grow as a “Naami”.

All the Sikh Gurus Bhagats, Mahapurakhs, Gurmukhs and Gursikh were/are Naami (drenched in Naam) in the first instant.

According to Gurbani, there are two castes in Sikhi, 1. Naami and 2. Non-Naami.

ਖਸਮੁ ਵਿਸਾਰਹਿ ਤੇ ਕਮਜਾਤਿ ॥ ਨਾਨਕ ਨਾਵੈ ਬਾਝੁ ਸਨਾਤਿ ॥੪॥੩॥ (Raag Asa M. 1, GGS. 10-1 and 349).

Those who forget their Lord and Master are vile and despicable. O Nanak, without the Name, they are wretched outcasts. ||4||3||

Kabir Sahib also enforces the stance taken by Guru Nanak Sahib as given above and repeated two times in the Guru Granth Sahib on page 10 & 349.

ਕਬੀਰ ਮੇਰੀ ਜਾਤਿ ਕਉ ਸਭੁ ਕੋ ਹਸਨੇਹਾਰੁ ॥ ਬਲਿਹਾਰੀ ਇਸ ਜਾਤਿ ਕਉ ਜਿਹ ਜਪਿਓ ਸਿਰਜਨਹਾਰੁ ॥੨॥(Salok Bhagat Kabir Ji, GGS. 1364-12).

Kabeer, everyone laughs at my social class. I am a sacrifice to this social class, in which I chant and meditate on the Creator. ||2||

All other castes and classifications serve some purposes in our respective mundanes to identify us only and are of no spiritual consequence.

No person can call himself/herself a Sikh without becoming Naami – the entire Guru Granth Sahib talks about it loudly – please search it if you have any doubt. Some enlightened Gursikhs has summed up beautifully:- “Nanak Naam jahaj hei charde so uttare paar” (become a Naami in order to find a higher place in life).

I would think that a certain degree of compatibility in social status, linguistic similarities do help in better communications in establishing cordial relations among the families joining hands in matrimony. But only ‘caste factor’ is superfluous.

But the example of Guru Amar Dass Ji – when he accepted Bhai Jetha (a blue collar worker who used to sell boiled black chickpeas) to marry his daughter crosses all the barriers of social boundaries!

Guru Gobind Singh Ji goes a step further to set still a higher level in human relationship- ‘Manas ki jaat sabhe eko pechanvo’ (Dasam Granth).

Bhagat Namdev Ji condemns all discriminations based on caste or religion etc:-

ਜਿਨ ਕੈ ਭੀਤਰਿ ਹੈ ਅੰਤਰਾ ॥ ਜੈਸੇ ਪਸੁ ਤੈਸੇ ਓਇ ਨਰਾ ॥੨॥ (Raag Bhaira-O Bhagat Namdev, GGS. 1163-15).

Those whose inner beings are not in harmony with the Lord, Are nothing more than beasts. ||2||

Kirpal Singh
Wellington, New Zealand
kirpal2singh@yahoo.com

When Does Waheguru (God) Answer Our Prayer?

gurmatvichaarLeave a comment
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 prayring 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 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 in put from other members of Sangat with their valuable experiences.
Kirpal Singh
Wellington, New Zealand
kirpal2singh@yahoo.com

ਦੁਖ ਭੰਜਨੁ ਤੇਰਾ ਨਾਮੁ ਜੀ (Dukh Bhajhan Tera Naam Ji)

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What a strong proclamation from Guru Nanak Sahib about the support of name of Waheguru, in which Guru Ji puts all his hopes:-

– 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 Arjan Dev Ji regards that the reciting of the name of Waheguru brings budh-bebik, which in turns destroys our sorrows originating out of ignorance:-

– ਦੁਖ ਭੰਜਨੁ ਤੇਰਾ ਨਾਮੁ ਜੀ ਦੁਖ ਭੰਜਨੁ ਤੇਰਾ ਨਾਮੁ ॥ ਆਠ ਪਹਰ ਆਰਾਧੀਐ ਪੂਰਨ ਸਤਿਗੁਰ ਗਿਆਨੁ ॥੧॥ ਰਹਾਉ ॥ (Raag Maajh M. 5, GGS. 218-4).

The Destroyer of sorrow is Your Name, Lord; the Destroyer of sorrow is Your Name.

Twenty-four hours a day, dwell upon the wisdom of the Perfect True Guru. ||1||Pause||

ਜਿਤੁ ਘਟਿ ਵਸੈ ਪਾਰਬ੍ਰਹਮੁ ਸੋਈ ਸੁਹਾਵਾ ਥਾਉ ॥ ਜਮ ਕੰਕਰੁ ਨੇੜਿ ਨ ਆਵਈ ਰਸਨਾ ਹਰਿ ਗੁਣ ਗਾਉ ॥੧॥

That heart, in which the Supreme Lord God abides, is the most beautiful place.

The Messenger of Death does not even approach those who chant the Glorious Praises of the Lord with the tongue. ||1||

Guru Arjan Dev Ji goes on to add that reciting and meditating on Waheguru helps in resolving our all kinds of our affairs:-

– ਹਰਿ ਰਾਮ ਰਾਮ ਰਾਮ ਰਾਮਾ ॥ਜਪਿ ਪੂਰਨ ਹੋਏ ਕਾਮਾ ॥੧॥ ਰਹਾਉ ॥ (Raag Maajh M. 5, GGS. 218-9).

The Lord, the Lord, Raam, Raam, Raam:

Meditating on Him, all affairs are resolved. ||1||Pause||

Guru Nanak Sahib claims that the greatness of remembering the name of Waheguru is supreme & guaranteed and surpasses the spiritual gains from pilgrimages to sacred shrines, study of Holy books and/or Charities etc.

– ਨਾਨਕ ਨਾਮੁ ਮਿਲੈ ਵਡਿਆਈ ਏਦੂ ਉਪਰਿ ਕਰਮੁ ਨਹੀ ॥ ਤੀਰਥ ਸਿੰਮ੍ਰਿਤਿ ਪੁੰਨ ਦਾਨ ਕਿਛੁ ਲਾਹਾ ਮਿਲੈ ਦਿਹਾੜੀ ॥(Raag Raamkali M. 1, GGS. 903-5).

Nanak has obtained the glorious greatness of the Naam, the Name of the Lord. There is no action higher than this.

Making pilgrimages to sacred shrines, reading the Simritees and giving donations in charity – these do bring any profit.

– ਨਾਨਕ ਨਾਮੁ ਮਿਲੈ ਵਡਿਆਈ ਮੇਕਾ ਘੜੀ ਸਮ੍ਹ੍ਹਾਲੀ ॥੮॥੧॥੮॥ (Raag Basant M. 1, GGS. 1191-6).

O Nanak, glorious greatness is obtained in an instant, remembering the Naam, the Name of the Lord. ||8||1||8||

– ਐਸਾ ਨਾਮੁ ਰਤਨੁ ਨਿਧਿ ਮੇਰੈ ॥ ਗੁਰਮਤਿ ਦੇਹਿ ਲਗਉ ਪਗਿ ਤੇਰੈ ॥੧॥ ਰਹਾਉ ॥ (Raag Parbhati M. 1, GGS. 1330-4).

Such is my Treasure, the Jewel of the Naam; Please bless me with the Guru’s Teachings, so that I may fall at Your Feet. ||1||Pause||

– ਮੂੜੇ ਰਾਮੁ ਜਪਹੁ ਗੁਣ ਸਾਰਿ ॥ ਹਉਮੈ ਮਮਤਾ ਮੋਹਣੀ ਸਭ ਮੁਠੀ ਅਹੰਕਾਰਿ ॥੧॥ ਰਹਾਉ ॥ (Sri Raag M. 1, GGS. 19-8)

You fool: chant the Name of the Lord, and preserve your virtue. Egotism and possessiveness are very enticing; egotistical pride has plundered everyone. ||1||Pause||

– ਮੰਨੇ ਨਾਉ ਸੋਈ ਜਿਣਿ ਜਾਇ ॥ ਅਉਰੀ ਕਰਮ ਨ ਲੇਖੈ ਲਾਇ ॥੧॥ (Raag Raamkali M. 1, GGS. 954-5).

He alone is victorious, who believes in the Lord’s Name.

No other action is of any account. ||1||

Guru Angad Dev Ji singles out the Waheguru Name as an only Ambrosial Nectar, which is obtained through the grace of Waheguru:-

– ਜਿਨ ਵਡਿਆਈ ਤੇਰੇ ਨਾਮ ਕੀ ਤੇ ਰਤੇ ਮਨ ਮਾਹਿ ॥ ਨਾਨਕ ਅੰਮ੍ਰਿਤੁ ਏਕੁ ਹੈ ਦੂਜਾ ਅੰਮ੍ਰਿਤੁ ਨਾਹਿ ॥Raag Sarang M. 2, GGS. 1238-18).

Those who are blessed with the glorious greatness of Your Name – their minds are imbued with Your Love. O Nanak, there is only One Ambrosial Nectar; there is no other nectar at all.

ਨਾਨਕ ਅੰਮ੍ਰਿਤੁ ਮਨੈ ਮਾਹਿ ਪਾਈਐ ਗੁਰ ਪਰਸਾਦਿ ॥ ਤਿਨ੍ਹ੍ਹੀ ਪੀਤਾ ਰੰਗ ਸਿਉ ਜਿਨ੍ਹ੍ਹ ਕਉ ਲਿਖਿਆ ਆਦਿ ॥੧॥

O Nanak, the Ambrosial Nectar is obtained within the mind, by Guru’s Grace. They alone drink it in with love, who have such preordained destiny. ||1||

Guru Amardas Ji adds that the remembering and reciting of Waheguru Name attracts peace of mind by removing doubts:-

– ਨਾਨਕ ਨਾਵੈ ਕੀ ਸਚੀ ਵਡਿਆਈ ਨਾਮੋ ਮੰਨਿ ਸੁਖੁ ਪਾਵਣਿਆ ॥੮॥੩੦॥੩੧॥ (Raag Maajh M. 3, GGS. 128-12).

O Nanak, True is the Greatness of the Name. Believing in the Name, peace is obtained. ||8||30||31||

– ਏਕੋ ਨਾਮੁ ਚੇਤੇ ਵਿਚਹੁ ਭਰਮੁ ਚੁਕਾਏ ॥ ਨਾਨਕ ਨਾਮੁ ਜਪੇ ਨਾਉ ਨਉ ਨਿਧਿ ਪਾਏ ॥੪॥੧੧॥੩੧॥Raag Gauri Guaarayee M. 3, GGS. 161-6).

Remembering the One Name, doubt is cast out from within.

O Nanak, chanting the Naam, the Name of the Lord, the nine treasures of the Name are obtained. ||4||11||31||

Kabir Ji emphases on the meditating of the name of Waheguru, which alone brings about salvation in our lives:-

– ਕਹੁ ਕਬੀਰ ਪਤਿ ਹਰਿ ਪਰਵਾਨੁ ॥

ਸਰਬ ਤਿਆਗਿ ਭਜੁ ਕੇਵਲ ਰਾਮੁ ॥੪॥੩॥ (Raag Gauri Bhagat Kabir, GGS. 324-4).

Says Kabeer, honor is that which is accepted by the Lord. Give up everything – meditate, vibrate upon the Lord alone. ||4||3||

ਨਗਨ ਫਿਰਤ ਜੌ ਪਾਈਐ ਜੋਗੁ ॥ ਬਨ ਕਾ ਮਿਰਗੁ ਮੁਕਤਿ ਸਭੁ ਹੋਗੁ ॥੧॥

If Yoga could be obtained by wandering around naked, Then all the deer of the forest would be liberated. ||1||

ਕਿਆ ਨਾਗੇ ਕਿਆ ਬਾਧੇ ਚਾਮ ॥ ਜਬ ਨਹੀ ਚੀਨਸਿ ਆਤਮ ਰਾਮ ॥੧॥ ਰਹਾਉ ॥

What does it matter whether someone goes naked, or wears a deer skin, If he does not remember the Lord within his soul? ||1||Pause||

ਮੂਡ ਮੁੰਡਾਏ ਜੌ ਸਿਧਿ ਪਾਈ ॥ ਮੁਕਤੀ ਭੇਡ ਨ ਗਈਆ ਕਾਈ ॥੨॥

If the spiritual perfection of the Siddhas could be obtained by shaving the head, Then why haven’t sheep found liberation? ||2||

ਬਿੰਦੁ ਰਾਖਿ ਜੌ ਤਰੀਐ ਭਾਈ ॥

ਖੁਸਰੈ ਕਿਉ ਨ ਪਰਮ ਗਤਿ ਪਾਈ ॥੩॥ ?

If someone could save himself by celibacy, O Siblings of Destiny, Why then haven’t eunuchs obtained the state of supreme dignity? ||3||

ਕਹੁ ਕਬੀਰ ਸੁਨਹੁ ਨਰ ਭਾਈ ॥ ਰਾਮ ਨਾਮ ਬਿਨੁ ਕਿਨਿ ਗਤਿ ਪਾਈ ॥੪॥੪॥

Says Kabeer, listen, O men, O Siblings of Destiny: Without the Lord’s Name, who has ever found salvation? ||4||4||

Kabir Ji puts his TOTAL faith in Waheguru Naam Japna:-

– ਕਹੁ ਕਬੀਰ ਪਤਿ ਹਰਿ ਪਰਵਾਨੁ ॥ ਸਰਬ ਤਿਆਗਿ ਭਜੁ ਕੇਵਲ ਰਾਮੁ ॥੪॥੩॥ (raag Gauri Bhagat Kabir, GGS. 324-4).

Says Kabeer, honor is that which is accepted by the Lord.Give up everything – meditate, vibrate upon the Lord alone. ||4||3||

Guru Amardas Ji and Guru Ram Dass and Guru Arjan Dev Ji put emphasis on Waheguru Naam Japana in Gurbani:-

– ਜਪਿ ਮਨ ਮੇਰੇ ਤੂ ਏਕੋ ਨਾਮੁ ॥ ਸਤਗੁਰਿ ਦੀਆ ਮੋ ਕਉ ਏਹੁ ਨਿਧਾਨੁ ॥੧॥ ਰਹਾਉ ॥ (Raag Vadhans M. 3, GGS. 558-10).

O my mind, chant the One Name.

The True Guru has given me this treasure. ||1||Pause||

– ਹਰਿ ਹਰਿ ਅਗਮ ਅਗਾਧਿ ਅਪਰੰਪਰ ਅਪਰਪਰਾ ॥ ਜੋ ਤੁਮ ਧਿਆਵਹਿ ਜਗਦੀਸ ਤੇ ਜਨ ਭਉ ਬਿਖਮੁ ਤਰਾ ॥ (Raag Tukhaari M. 4, GGS. 1114-11).

The Lord, Har, Har, is Inaccessible, Unfathomable, Infinite, the Farthest of the Far. Those who meditate on You, O Lord of the Universe – those humble beings cross over the terrifying, treacherous world-ocean.

– ਨਾਮ ਬਿਨਾ ਨਕਟੇ ਨਰ ਦੇਖਹੁ ਤਿਨ ਘਸਿ ਘਸਿ ਨਾਕ ਵਢੀਜੈ ॥ ਸਾਕਤ ਨਰ ਅਹੰਕਾਰੀ ਕਹੀਅਹਿ ਬਿਨੁ ਨਾਵੈ ਧ੍ਰਿਗੁ ਜੀਵੀਜੈ ॥੭॥ ((Raag Kalyan M.4, GGS. 1325-13).

Without the Naam, the Name of the Lord, people look like criminals with their noses cut off; bit by bit, their noses are cut off. The faithless cynics are called egotistical; without the Name, their lives are cursed. ||7||

Guru Arjan Dev Ji sums up the strength and significance of Waheguru Naam clearly in the following verses:-

– ਗੁਰ ਨਾਨਕ ਹਰਿ ਨਾਮੁ ਦ੍ਰਿੜਾਇਆ ਭੰਨਣ ਘੜਣ ਸਮਰਥੁ ॥ ਪ੍ਰਭੁ ਸਦਾ ਸਮਾਲਹਿ ਮਿਤ੍ਰ ਤੂ ਦੁਖੁ ਸਬਾਇਆ ਲਥੁ ॥੧॥ (Raag Gauri M. 5, GGS. 317-3).

Guru Nanak implanted the Naam, the Name of the Lord, within me; He is All-powerful, to create and destroy. Remember God forever, my friend, and all your suffering will disappear. ||1||

– ਜਾ ਕਉ ਅਪਨੀ ਕਿਰਪਾ ਧਾਰੈ ॥ ਸੋ ਜਨੁ ਰਸਨਾ ਨਾਮੁ ਉਚਾਰੈ ॥੧॥ (Raag Gauri M. 5, GGS. 190-4).

Those, upon whom the Lord Himself showers His Mercy,

So Jan Rasanaa Naam Ouchaarai ||1||

Chant the Naam, the Name of the Lord, with their tongues. ||1||

ਹਰਿ ਬਿਸਰਤ ਸਹਸਾ ਦੁਖੁ ਬਿਆਪੈ ॥ ਸਿਮਰਤ ਨਾਮੁ ਭਰਮੁ ਭਉ ਭਾਗੈ ॥੧॥ ਰਹਾਉ ॥

Forgetting the Lord, superstition and sorrow shall overtake you.

Meditating on the Naam, doubt and fear shall depart. ||1||Pause||

ਹਰਿ ਕੀਰਤਨੁ ਸੁਣੈ ਹਰਿ ਕੀਰਤਨੁ ਗਾਵੈ ॥ ਤਿਸੁ ਜਨ ਦੂਖੁ ਨਿਕਟਿ ਨਹੀ ਆਵੈ ॥੨॥

Listening to the Kirtan of the Lord’s Praises, and singing the Lord’s Kirtan

Misfortune shall not even come near you. ||2||

ਹਰਿ ਕੀ ਟਹਲ ਕਰਤ ਜਨੁ ਸੋਹੈ ॥ ਤਾ ਕਉ ਮਾਇਆ ਅਗਨਿ ਨ ਪੋਹੈ ॥੩॥

Working for the Lord, His humble servants look beautiful.

The fire of Maya does not touch them. ||3||

ਮਨਿ ਤਨਿ ਮੁਖਿ ਹਰਿ ਨਾਮੁ ਦਇਆਲ ॥ ਨਾਨਕ ਤਜੀਅਲੇ ਅਵਰਿ ਜੰਜਾਲ ॥੪॥੫੨॥੧੨੧॥

Within their minds, bodies and mouths, is the Name of the Merciful Lord.

Nanak has renounced other entanglements. ||4||52||121||

Bhagat Namdev Ji highlights the significance Waheguru Naam Japna with tongue as a mean for crossing the vast ocean of life meaningfully:-

– ਮਿਥਿਆ ਜਿਹਬਾ ਅਵਰੇਂ ਕਾਮ ॥ ਨਿਰਬਾਣ ਪਦੁ ਇਕੁ ਹਰਿ ਕੋ ਨਾਮੁ ॥੨॥ (Raag Bhaira-o Bhagat Namdev, GGS. 1163-12).

O my tongue, other occupations are false. The state of Nirvaanaa comes only through the Lord’s Name. ||2||

ਅਸੰਖ ਕੋਟਿ ਅਨ ਪੂਜਾ ਕਰੀ ॥ ਏਕ ਨ ਪੂਜਸਿ ਨਾਮੈ ਹਰੀ ॥੩॥

The performance of countless millions of other devotion Is not equal to even one devotion to the Name of the Lord. ||3||

Guru Arjan Dev Ji explains the importance of reciting the name of Waheguru and goes on to narrate a historical spiritual evolution of Bhagats (such as Kabir, Sain, Naam Dev and Ravi Dass) who availed the spiritual technique of Waheguru Naam Japna to meet with Waheguru:-

– ਉਆ ਅਉਸਰ ਕੈ ਹਉ ਬਲਿ ਜਾਈ ॥ ਆਠ ਪਹਰ ਅਪਨਾ ਪ੍ਰਭੁ ਸਿਮਰਨੁ ਵਡਭਾਗੀ ਹਰਿ ਪਾਂਈ ॥੧॥ ਰਹਾਉ ॥ (Raag Sarang M. 5, GGS. 1207-16).

I am a sacrifice to that occasion.

Twenty-four hours a day, I meditate in remembrance on my God; by great good fortune, I have found the Lord. ||1||Pause||

ਭਲੋ ਕਬੀਰੁ ਦਾਸੁ ਦਾਸਨ ਕੋ ਊਤਮੁ ਸੈਨੁ ਜਨੁ ਨਾਈ ॥ ਊਚ ਤੇ ਊਚ ਨਾਮਦੇਉ ਸਮਦਰਸੀ ਰਵਿਦਾਸ ਠਾਕੁਰ ਬਣਿ ਆਈ ॥੧॥

Kabeer is good, the slave of the Lord’s slaves; the humble barber Sain is sublime.

Highest of the high is Naam Dayv, who looked upon all alike; Ravi Daas was in tune with the Lord. ||1||

ਜੀਉ ਪਿੰਡੁ ਤਨੁ ਧਨੁ ਸਾਧਨ ਕਾ ਇਹੁ ਮਨੁ ਸੰਤ ਰੇਨਾਈ ॥ ਸੰਤ ਪ੍ਰਤਾਪਿ ਭਰਮ ਸਭਿ ਨਾਸੇ ਨਾਨਕ ਮਿਲੇ ਗੁਸਾਈ ॥੨॥੪॥੧੮॥

My soul, body and wealth belong to the Saints; my mind longs for the dust of the Saints.

And by the radiant Grace of the Saints, all my doubts have been erased. O Nanak, I have met the Lord. ||2||4||18||

Guru Teg Bahadur Ji gives his personal experience on enshrining the Waheguuru Naam in the following Salok:-

ਰਾਮ ਨਾਮੁ ਉਰ ਮੈ ਗਹਿਓ ਜਾ ਕੈ ਸਮ ਨਹੀ ਕੋਇ ॥ ਜਿਹ ਸਿਮਰਤ ਸੰਕਟ ਮਿਟੈ ਦਰਸੁ ਤੁਹਾਰੋ ਹੋਇ ॥੫੭॥੧॥ (Salok M. 9, GGS. 1429-10).

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||

Finally Guru Nanak Sahib sums up his own personal evolution through Waheguru Naam to become a GURMUKH:-

ਮਨ ਰੇ ਅਹਿਨਿਸਿ ਹਰਿ ਗੁਣ ਸਾਰਿ ॥ ਜਿਨ ਖਿਨੁ ਪਲੁ ਨਾਮੁ ਨ ਵੀਸਰੈ ਤੇ ਜਨ ਵਿਰਲੇ ਸੰਸਾਰਿ ॥੧॥ ਰਹਾਉ ॥ (Sri Raag M. 1, GGS. 21-16).

O mind, enshrine the Praises of the Lord, day and night.

One who does not forget the Naam, for a moment or even an instant-how rare is such a person in this world! ||1||Pause||

ਜੋਤੀ ਜੋਤਿ ਮਿਲਾਈਐ ਸੁਰਤੀ ਸੁਰਤਿ ਸੰਜੋਗੁ ॥ ਹਿੰਸਾ ਹਉਮੈ ਗਤੁ ਗਏ ਨਾਹੀ ਸਹਸਾ ਸੋਗੁ ॥

When one’s light merges into the Light, and one’s intuitive consciousness is joined with the Intuitive Consciousness,

Then one’s cruel and violent instincts and egotism depart, and skepticism and sorrow are taken away.

ਗੁਰਮੁਖਿ ਜਿਸੁ ਹਰਿ ਮਨਿ ਵਸੈ ਤਿਸੁ ਮੇਲੇ ਗੁਰੁ ਸੰਜੋਗੁ ॥੨॥ ਕਾਇਆ ਕਾਮਣਿ ਜੇ ਕਰੀ ਭੋਗੇ ਭੋਗਣਹਾਰੁ ॥

The Lord abides within the mind of the Gurmukh, who merges in the Lord’s Union, through the Guru. ||2||

If I surrender my body like a bride, the Enjoyer will enjoy me.

ਤਿਸੁ ਸਿਉ ਨੇਹੁ ਨ ਕੀਜਈ ਜੋ ਦੀਸੈ ਚਲਣਹਾਰੁ ॥ ਗੁਰਮੁਖਿ ਰਵਹਿ ਸੋਹਾਗਣੀ ਸੋ ਪ੍ਰਭੁ ਸੇਜ ਭਤਾਰੁ ॥੩॥

Do not make love with one who is just a passing show.

The Gurmukh is ravished like the pure and happy bride on the Bed of God, her Husband. ||3||

Kirpal Singh
Wellington, New Zealand
kirpal2singh@yahoo.com

Promises in Gurbani

gurmatvichaarLeave a comment
The awareness of depth of Gurbani a sign of Divine Sohjee that comes with His nadr/kirpa. I drive my pleasure in various aspects of Gurbani but more so I thrive  on the ‘Promises in Gurbani’. If I may humbly capture my journey with Gurbani that flows out of simple initial promises (1 and 2 below) that caught my eye first at my young age and which have not left me ever since. One promise leads to other and it goes on and on as given below:-
At a young age I was attracted by the following two promises in Gurbani:
1. “birtha kohe na jahe je avai tudh aai” (no one who comes to you by shedding his/her ego is disappointed in life – my interpretation?),
2. “toon mera rakha sabni thaein, ta bhu keha kara jio”. (you are my saviour everywhere!)
At that age I was eager and wanted something to hold on in order to bring some confidence in life, so the above tuks became my support.
At another stage in my life, I struck with another promise engrossed advice:-
“Gur ki matt toon laye eiaaiane, bhagat bina bou dobe siaane” (ignorant me, take the advice that without Gurmat and devotion to Waheguru, nothing works).
This opened my eyes that all promises are linked to ‘Gurmat’ and ‘Bhagati’.
Now the struggle started What are Gurmat and Bhagati?
Then came Guru Nanak Dev Ji to my help – in reading his advice, which is his core message in Gurbani:-
“Tera ek naam tare sansar, mein eiha aas eiha aadhaar”. (your name is that supports the entire Universe and is also my saviour).
I could not ignore Guru Nanak Sahib’s advice of ‘Naam Aadhaar’
Being perplexed and with a little knowledge of Naam, I floated ‘Naam Aadhaar’  as a header to involve Satangat on GL-Z Forum to gain insight into Naam Aadhaar. In this exercise, I found a path:-
“Parbhram jin sach kar jata, Nanak so jan sach samata” (he/she who accepts the truthful existence of Waheguru becomes close to Waheguru (invites wisdom).
Then how to have confidence and awareness that Waheguru is always around, became another puzzle? On exploring this I started living in remembering Him (Naam Japna) and saying Ardas and only asking for “Naam Daan”. This took considerable time before I was brought home the greatest promises of all:-
‘Naam sang ji ka man maneia, Nanak tineh Niranjan janeia”.
When I started living and realizing the truth in above promise, I fully understood a commonly floated promise of Gurbani i. e. “Sarab rog ka aukaghd naam”. To me it meeans Naam is key to ‘ignorance’ (rog).
Naam leads to Simran of Waheguru and Simran leads to – ‘prab ke simran sab kich sooje’ (awareness of Waheguru leads to wisdom and finally bliss).
All these puzzles and promises are beautifully identified in Gurbani with solutions and enlightened explanations. The need is to pay attention to Sabd Guru with faith and trust with a pure heart of a small baby who has no ego/duality/dubidha.
The Gurbani does promise us and bless us with ‘munn ichhai phal’ but do we know what to ask for? We could ask for Midas touch, Ali Baba’s sim sim, clairvoyance, freedom from need —-. Guru perhaps is telling some thing different.
‘Bani de buhit’ (an expert in Gurbani) Guru Arjan Sahib’s advice is handy:-
– ਨਾਮ ਰੰਗਿ ਸਰਬ ਸੁਖੁ ਹੋਇ ॥ ਬਡਭਾਗੀ ਕਿਸੈ ਪਰਾਪਤਿ ਹੋਇ ॥ (Raag Gauri M. 5, GGS. 279-3).
Through the love of the Naam, all peace is obtained. Only a few obtain this, by great good fortune.
Guru Ji after bringing out the importance of Naam, goes on to prescribe asking of Naam in our daily supplication (Ardas) in the following pankties:-
– ਮਾਗਨਾ ਮਾਗਨੁ ਨੀਕਾ ਹਰਿ ਜਸੁ ਗੁਰ ਤੇ ਮਾਗਨਾ ॥੪॥ (Raag Maaroo M. 5, GGS. 1018-11).
Begging, begging – it is noble to beg for the Lord’s Praise from the Guru. ||4||
– ਵਿਣੁ ਤੁਧੁ ਹੋਰੁ ਜਿ ਮੰਗਣਾ ਸਿਰਿ ਦੁਖਾ ਕੈ ਦੁਖ ॥(Raag Raamkali M. 5, GGS. 958-1).
To ask for any other than You, Lord, is the most miserable of miseries.
ਦੇਹਿ ਨਾਮੁ ਸੰਤੋਖੀਆ ਉਤਰੈ ਮਨ ਕੀ ਭੁਖ ॥
Please bless me with Your Name, and make me content; may the hunger of my mind be satisfied.
– ਵਿਸਰੁ ਨਾਹੀ ਦਾਤਾਰ ਆਪਣਾ ਨਾਮੁ ਦੇਹੁ ॥ ਗੁਣ ਗਾਵਾ ਦਿਨੁ ਰਾਤਿ ਨਾਨਕ ਚਾਉ ਏਹੁ ॥੮॥੨॥੫॥੧੬॥  (Raah Suhi M. 5, GGS. 762-3).
Never forget me, O Great Giver – please bless me with Your Naam. To sing Your Glorious Praises day and night – O Nanak, this is my heart-felt desire. ||8||2||5||16||
Guru Amar Das Ji attests beautifully the tastes of Naam (Har/Waheguru) in Anand Sahib:-
– ਕਹੈ ਨਾਨਕੁ ਹੋਰਿ ਅਨ ਰਸ ਸਭਿ ਵੀਸਰੇ ਜਾ ਹਰਿ ਵਸੈ ਮਨਿ ਆਇ ॥੩੨॥ (Raag Raamkali M. 3, GGS.921-13).
Says Nanak, all other tastes and essences are forgotten, when the Lord comes to dwell within the mind. ||32||
According to Gurbani, Naam is the gateway to enlightenment/bliss – ‘Naam sang ji ka man maneia, Nanak tineh Niranjan janeia”. (Sukhmani Sahib).
The expectation is that Gurbani if it promises anything it should be clear, visible, open, transparent and not shrouded in promise of hope or fear rather it should be possible to extend this expectation to all that Gurbani says and make this criterion our kasauti.
Guru Arjan Dev Ji systematically brings to our attention the importance of Naam in Sikhi in order to understand various promises in Gurbani-
– ‘Nanak ke ghar kewal naam’ (M. 5, GGS. 136-18). (the only possesion of Sikhi is Naam)
-‘ Pun daan jap tap jete sabh oopar Naam’ (M. 5. GGS. 401-3). (Naam is above all other good actions, giving away your possessions in serving needy, recitations of scriptures, and strict religious practices).
– ‘Kayug mein ik naam udhaar, Nanak bole brahan bechaar’ (M. 5, 1187-7). (Gur Sahib shares his own enlightenment and makes us aware of  Naam as the only support in Kal-Yug, in which we are living).
Do we continue to live in Kal Yug (ignorance) when our Guru has conveyed to us in what he believes as true,? Now it is up to us to follow him or otherwise.
Guru Amar Das Ji has adequately guided our routine queries in the following pankties:-
– ਆਵਹਿ ਸਚੇ ਜਾਵਹਿ ਸਚੇ ਫਿਰਿ ਜੂਨੀ ਮੂਲਿ ਨ ਪਾਹਿ ॥ (Raag Vadhans M. 3, GGS. 565-3).
In Truth we come, and in Truth we go, and then, we are not consigned to reincarnation again.
ਗੁਰਮੁਖਿ ਦਰਿ ਸਾਚੈ ਸਚਿਆਰ ਹਹਿ ਸਾਚੇ ਮਾਹਿ ਸਮਾਹਿ ॥੫॥
The Gurmukhs are hailed as True in the True Court; they merge in the True Lord. ||5||
ਮਾਣਸ ਜਨਮੁ ਦੁਲੰਭੁ ਹੈ ਜਗ ਮਹਿ ਖਟਿਆ ਆਇ ॥ ਪੂਰੈ ਭਾਗਿ ਸਤਿਗੁਰੁ ਮਿਲੈ ਹਰਿ ਨਾਮੁ ਧਿਆਇ ॥੬॥(Raag Vadhans M. 3, GGS. 565-13).
This human birth is so precious; one must earn the right to come into the world. By perfect destiny, I met the True Guru, and I meditate on the Lord’s Name. ||6||
Obviously our human birth is as a result of our good lachans (virtues). And we have a chance in this birth to meet “Satguru” by contemplation on Gur-shabd. Guru Ji goes on to advise us to give up our ego in order not to waste our precious birth as a human.
Human birth is a golden opportunity to read Guru Granth Sahib attentively as word of Waheguru, which is a suggested remedy prescribed for those living in Kal-Yug.
Let us use the services of Guru Arjan Dev Ji (Composer and Chief-editor of Adi Granth Sahib) as our Chief Consultant to know about the Sikhi Spiritual Path. He straight away puts us on a direct path by saying “Pothi parmesar ka than (M. 5, GGS. 1226). This narrows down our search to a newer model of Spirituality. Let us ride on a new model of a latest  car to enjoy our journey with added safety and security in reaching the destination.
ਬਹੁ ਸਾਸਤ੍ਰ ਬਹੁ ਸਿਮ੍ਰਿਤੀ ਪੇਖੇ ਸਰਬ ਢਢੋਲਿ ॥ ਪੂਜਸਿ ਨਾਹੀ ਹਰਿ ਹਰੇ ਨਾਨਕ ਨਾਮ ਅਮੋਲ ॥੧॥ (Raag Gauri M. 5, GGS. 265-8).
The many Shaastras and the many Simritees – I have seen and searched through them all. They are not equal to Har, Haray – O Nanak, the Lord’s Invaluable Name. ||1||
We waste too much time in useless dialogues while paying no or hardly any attention to ‘Gobind milan ki eih teri baria’ (Human birth is an opportunity to transform oneself from human to devta/Gurmukh). The path to follow is given in Gurbani:-
– ਨਾਨਕ ਜਿਨ ਕੈ ਹਿਰਦੈ ਵਸਿਆ ਮੋਖ ਮੁਕਤਿ ਤਿਨ੍ਹ੍ਹ ਪਾਇਆ ॥੮॥੨॥ (Raag Vadhans M. 3, GGS. 565-16).
O Nanak, those who enshrine the Lord within their hearts, attain liberation and emancipation. ||8||2||
I do hope that all of us realize that we are lucky (‘vadbhagi’) to be born as humans and we should not forget a precious advice of Guru Arjan Dev Ji, the Chief Editor of Guru Granth Sahib:-
ਗੁਰ ਕੀ ਮਤਿ ਤੂੰ ਲੇਹਿ ਇਆਨੇ ॥ ਭਗਤਿ ਬਿਨਾ ਬਹੁ ਡੂਬੇ ਸਿਆਨੇ ॥ (Raag Gauri M. 5, GGS. 288-18).
Take the Guru’s advice, you ignorant fool; Without devotion, even the clever have drowned.
There is a ‘GOLDEN DIVINE RULE’ worth remembering in life:-
ਚਤੁਰਾਈ ਨ ਪਾਇਆ ਕਿਨੈ ਤੂ ਸੁਣਿ ਮੰਨ ਮੇਰਿਆ ॥(Raag Raamkali M. 3, GGS. 918-7).
Through cleverness, no one has found Him; listen, O my mind.
– While cleverness does not work in life, Ardas to Waheguru does help (asking for wisdom/sumat baksho).
The above is my personal advise as guided by Gurbani that I see while journeying through life. The other members may add more guidance out of their own Gurmat experiences.
I am forwarding the following Sabd to share with other members of the Group:-
ਸਤਿਗੁਰੁ ਜਿਨੀ ਨ ਸੇਵਿਓ ਸਬਦਿ ਨ ਕੀਤੋ ਵੀਚਾਰੁ ॥ (Sri Raag M. 3, GGS. 88-9).
Those who do not serve the True Guru, and who do not contemplate the Word of the Shabad
ਅੰਤਰਿ ਗਿਆਨੁ ਨ ਆਇਓ ਮਿਰਤਕੁ ਹੈ ਸੰਸਾਰਿ ॥
-spiritual wisdom does not enter into their hearts; they are like dead bodies in the world.
ਲਖ ਚਉਰਾਸੀਹ ਫੇਰੁ ਪਇਆ ਮਰਿ ਜੰਮੈ ਹੋਇ ਖੁਆਰੁ ॥
They go through the cycle of 8.4 million reincarnations, and they are ruined through death and rebirth.
ਸਤਿਗੁਰ ਕੀ ਸੇਵਾ ਸੋ ਕਰੇ ਜਿਸ ਨੋ ਆਪਿ ਕਰਾਏ ਸੋਇ ॥
He alone serves the True Guru, whom the Lord Himself inspires to do so.
ਸਤਿਗੁਰ ਵਿਚਿ ਨਾਮੁ ਨਿਧਾਨੁ ਹੈ ਕਰਮਿ ਪਰਾਪਤਿ ਹੋਇ ॥|
The Treasure of the Naam is within the True Guru; by His Grace, it is obtained.
ਸਚਿ ਰਤੇ ਗੁਰ ਸਬਦ ਸਿਉ ਤਿਨ ਸਚੀ ਸਦਾ ਲਿਵ ਹੋਇ ॥
Those who are truly attuned to the Word of the Guru’s Shabad-their love is forever True.
ਨਾਨਕ ਜਿਸ ਨੋ ਮੇਲੇ ਨ ਵਿਛੁੜੈ ਸਹਜਿ ਸਮਾਵੈ ਸੋਇ ॥੧॥
O Nanak, those who are united with Him shall not be separated again. They merge imperceptibly into God. ||1||
It proves that “Gurbani eis jag mein chanan”, (Gurbani is divine light house) isn’t it?
There are endless promises in Gurbani:-
‘Har simran meh aap nirankara (Sukhmani Sahib, Ashtp. 1, verse 8).
‘Sabd beechaar payai nirankari’ (M. 1, GGS. 904-3).
‘jis mann base sune laie preet, tis jan aavai har prab cheet’ (Sukhmani Sahib, Ashtp. verse 24).
‘Nau tera nirankar hei nai layei narak na jaaiey’ (M. 1, Asa di Vaar).
‘Jini naam dhiayia gahe muskat ghall, Nanak te mukh oojlay ketee chuti naal’ (Jap Ji ).
‘Jin har japeyia, se har hoey’ (GGS. 667).
‘Nirbau japey sagal bhu mitte’ (sukhmani Sahib).
‘Prab mileyo sukh balle bhole’ (M. 5, 1GGS. 307-10).
‘Sai vasat prapat hoee jis seti mann layiaa’ (M.1. GGS. 685-7).
‘Jo purani govind dhiaai parria unparria paramgat pavai’ (M. 5, GGS. 197-18).
‘Patit pavan madho birdh tera’ (Bhagat Nam Dev, GGS. 694-1).
‘Nanak bhagatan sada vigaas’ (Jap Ji). etc etc………………….And above all the the star guiding promise within our scope is:-
ਪਾਈਅਨਿ ਸਭਿ ਨਿਧਾਨ ਤੇਰੈ ਰੰਗਿ ਰਤਿਆ ॥ ਨ ਹੋਵੀ ਪਛੋਤਾਉ ਤੁਧ ਨੋ ਜਪਤਿਆ ॥ (Raag Goojree M. 5, GGS. 519-17).
All treasures are obtained, when we are attuned to Your Love. One does not have to suffer regret and repentance, when he meditates on You.
WHAT GURBANI PROMISES IT DELIVERS – it is a GADI-rah.
I duly attest the truth in this promise. It is indeed fulfilling.
“Bharumm kay parday Satgur khohlay, Sarb sukhaa banay terey ohlay “. All joys are hidden behind this Mahavaak  – the need is to go to Guru for advice.
We attain everything that Bani promises if we surrender to it (Bani) with absolute faith. Otherwise –
-ਚਤੁਰਾਈ ਨ ਚਤੁਰਭੁਜੁ ਪਾਈਐ ॥ ਰਹਾਉ ॥ (Raag Gauri Bhagat Kabir, GGS. 324-13).
Through cleverness, the fAlmighty Lord is not obtained. ||Pause||
We need to understand that surrender is such that takes one higher above all desires.
– sabhae ichha pooreaa lagg prabh ke pavae – (M.5-1097-13.
Full faith leaves no desire unfulfilled.
– sabhae ichha pooreaa ja pa-e-aa agam apara – 5-747-1
All desire get attained by attaining Him!
 – Jab lagg dunnyiaa rahiye, Nanak kichh sunnyiey kichh kahiyey…Yes those Guru piareys are Dhann who bring us near Guruji’s love-drenched bani: “Satgur seweh se Mahapurakh sansarey|| Aap udhray kull sagal udharray!!” [Those Guru piareys who serve the Guru are all Mahapurakhs, they not only themselves attain release, but take along all
generations across also…
Whosoever wrote or said that “Nanak naam jahaz hei chadey so uttarey paar”. I do believe in it totally and in practical terms at this stage of my life, which is with Waheguru’s blessings primarily devoted to exploring “Naam Nidhaan’ as a SOLE designated mission with His guidance.
More from other members of the Sangat (readers of the Sikh Review). One can go on writing  on this subject for ever with ever evolving daily experiences.
Kirpal Singh
Wellington, New Zealand
kirpal2singh@yahoo.com

Need for Gurmat Education in Punjab to Curb the Prevailing use of Intoxicants

gurmatvichaarLeave a comment
Punjab is plagued with the with the spread of use of all kinds of intoxicants (alcoholic drinks or illicit drugs) by people of all ages and more so by the youths. All efforts by the sociologists have produced little effect to curb the use this menace so far. The successive Governments of the day are helpless in bringing necessary reforms as many of the politicians heavily benefit themselves by the revenues and dividends drawn in promoting such menaces.
Gurbani has a strong message to show the disgruntle members of our society to readjust our life styles to bring in some sanity for a progressive and meaningful life.
Gurmat View on Intoxication
Gurmat gives the following leads on the ill-use of all kinds of Intoxicants:-
Guru Nanak Sahib forbids the consumption of any such substance that harms mind and body:-
ਬਾਬਾ ਹੋਰੁ ਖਾਣਾ ਖੁਸੀ ਖੁਆਰੁ ॥ ਜਿਤੁ ਖਾਧੈ ਤਨੁ ਪੀੜੀਐ ਮਨ ਮਹਿ ਚਲਹਿ ਵਿਕਾਰ ॥੧॥ ਰਹਾਉ ॥ (Sriraag M. 1, GGS. 16-13).
O Baba, the pleasures of other foods are false. Eating them, the body is ruined, and wickedness and corruption enter into the mind. ||1||Pause||
– ਬਾਬਾ ਮਨੁ ਮਤਵਾਰੋ ਨਾਮ ਰਸੁ ਪੀਵੈ ਸਹਜ ਰੰਗ ਰਚਿ ਰਹਿਆ ॥ ਅਹਿਨਿਸਿ ਬਨੀ ਪ੍ਰੇਮ ਲਿਵ ਲਾਗੀ ਸਬਦੁ ਅਨਾਹਦ ਗਹਿਆ ॥੧॥ ਰਹਾਉ ॥ (Raag Asa M. 1, GGS. 360-6).
O Baba, the mind is intoxicated with the Naam, drinking in its Nectar. It remains absorbed in the Lord’s Love. Night and day, remaining attached to the Love of the Lord, the celestial music of the Sabd resounds. ||1||Pause||
ਪੂਰਾ ਸਾਚੁ ਪਿਆਲਾ ਸਹਜੇ ਤਿਸਹਿ ਪੀਆਏ ਜਾ ਕਉ ਨਦਰਿ ਕਰੇ ॥ ਅੰਮ੍ਰਿਤ ਕਾ ਵਾਪਾਰੀ ਹੋਵੈ ਕਿਆ ਮਦਿ ਛੂਛੈ ਭਾਉ ਧਰੇ ॥੨॥
The Perfect Lord naturally gives the cup of Truth, to the one upon whom He casts His Glance of Grace. One who trades in this Nectar – how could he ever love the wine of the world? ||2||
ਗੁਰ ਕੀ ਸਾਖੀ ਅੰਮ੍ਰਿਤ ਬਾਣੀ ਪੀਵਤ ਹੀ ਪਰਵਾਣੁ ਭਇਆ ॥ ਦਰ ਦਰਸਨ ਕਾ ਪ੍ਰੀਤਮੁ ਹੋਵੈ ਮੁਕਤਿ ਬੈਕੁੰਠੈ ਕਰੈ ਕਿਆ ॥੩॥
The Teachings of the Guru, the Ambrosial Bani – drinking them in, one becomes acceptable and renowned. Unto the one who loves the Lord’s Court, and the Blessed Vision of His Darshan, of what use is liberation or paradise? ||3||
ਸਿਫਤੀ ਰਤਾ ਸਦ ਬੈਰਾਗੀ ਜੂਐ ਜਨਮੁ ਨ ਹਾਰੈ ॥ ਕਹੁ ਨਾਨਕ ਸੁਣਿ ਭਰਥਰਿ ਜੋਗੀ ਖੀਵਾ ਅੰਮ੍ਰਿਤ ਧਾਰੈ ॥੪॥੪॥੩੮॥
Imbued with the Lord’s Praises, one is forever a Bairaagee, a renunciate, and one’s life is not lost in the gamble. Says Nanak, listen, O Bharthari Yogi: drink in the intoxicating nectar of the Lord. ||4||4||38||
Guru Amar Das Ji warns that the use of intoxicants simply means inviting madness in our minds:-
ਜਿਤੁ ਪੀਤੈ ਮਤਿ ਦੂਰਿ ਹੋਇ ਬਰਲੁ ਪਵੈ ਵਿਚਿ ਆਇ ॥ ਆਪਣਾ ਪਰਾਇਆ ਨ ਪਛਾਣਈ ਖਸਮਹੁ ਧਕੇ ਖਾਇ ॥ (Raag Bihaagrhaa M. 3, GGS. 554-14).
Drinking the wine, his intelligence departs, and madness enters his mind; He cannot distinguish between his own and others, and he is struck down by his Lord and Master.
ਜਿਤੁ ਪੀਤੈ ਖਸਮੁ ਵਿਸਰੈ ਦਰਗਹ ਮਿਲੈ ਸਜਾਇ ॥ ਝੂਠਾ ਮਦੁ ਮੂਲਿ ਨ ਪੀਚਈ ਜੇ ਕਾ ਪਾਰਿ ਵਸਾਇ ॥
Drinking it, he forgets his Lord and Master, and he is punished in the Court of the Lord. Do not drink the false wine at all, if it is in your power.
ਨਾਨਕ ਨਦਰੀ ਸਚੁ ਮਦੁ ਪਾਈਐ ਸਤਿਗੁਰੁ ਮਿਲੈ ਜਿਸੁ ਆਇ ॥
O Nanak, the True Guru comes and meets the mortal; by His Grace, one obtains the True Wine.
Guru Arjan Dev Ji calls the users of intoxicants as fools and recommends instead one to get intoxicated in teachings of Gurmat:-
ਦੁਰਮਤਿ ਮਦੁ ਜੋ ਪੀਵਤੇ ਬਿਖਲੀ ਪਤਿ ਕਮਲੀ ॥ ਰਾਮ ਰਸਾਇਣਿ ਜੋ ਰਤੇ ਨਾਨਕ ਸਚ ਅਮਲੀ ॥੪॥੧੨॥੧੧੪॥(Raag Asa M. 5, GGS. 399-11).
Those fools, who drink in the wine of evil-mindedness, become the husbands of prostitutes. But those who are imbued with the sublime essence of the Lord, O Nanak, are intoxicated with the Truth. ||4||12||114||
Guru Nanak Sahib lists all the sins as simply means of enslaving oneself:-
ਨਾਨਕ ਅਉਗੁਣ ਜੇਤੜੇ ਤੇਤੇ ਗਲੀ ਜੰਜੀਰ ॥ ਜੇ ਗੁਣ ਹੋਨਿ ਤ ਕਟੀਅਨਿ ਸੇ ਭਾਈ ਸੇ ਵੀਰ ॥ (raag Sorath M. 1, GGS. 595-8).
O Nanak, as many as are the sins one commits, so many are the chains around his neck. If he possesses virtues, then the chains are cut away; these virtues are his brothers, his true brothers.
ਅਗੈ ਗਏ ਨ ਮੰਨੀਅਨਿ ਮਾਰਿ ਕਢਹੁ ਵੇਪੀਰ ॥੪॥੧॥
Going to the world hereafter, those who have no Guru are not accepted; they are beaten, and expelled. ||4||1||
Guru Nanak Ji goes on to suggest the use of a desirable food of Naam in place of Intoxicants in order to live a Gurmat oriented purposeful life:-
– ਅੰਮ੍ਰਿਤੁ ਭੋਜਨੁ ਨਾਮੁ ਹਰਿ ਰਜਿ ਰਜਿ ਜਨ ਖਾਹੁ ॥ ਸਭਿ ਪਦਾਰਥ ਪਾਈਅਨਿ ਸਿਮਰਣੁ ਸਚੁ ਲਾਹੁ ॥ (Raag Bihaagrhaa. M1, GGS. 556-12).
The Name of the Lord is the ambrosial food; His humble servants eat their fill. All treasures are obtained – meditative remembrance on the Lord is the true profit.
– ਰੈਣਿ ਗਵਾਈ ਸੋਇ ਕੈ ਦਿਵਸੁ ਗਵਾਇਆ ਖਾਇ ॥ ਹੀਰੇ ਜੈਸਾ ਜਨਮੁ ਹੈ ਕਉਡੀ ਬਦਲੇ ਜਾਇ ॥੧॥ (Gauri M. 1, GGS. 156-17).
The nights are wasted sleeping, and the days are wasted eating. Human life is such a precious jewel, but it is being lost in exchange for a mere shell. ||1||
ਨਾਮੁ ਨ ਜਾਨਿਆ ਰਾਮ ਕਾ ॥ ਮੂੜੇ ਫਿਰਿ ਪਾਛੈ ਪਛੁਤਾਹਿ ਰੇ ॥੧॥ ਰਹਾਉ ॥
You do not know the Name of the Lord. You fool – you shall regret and repent in the end! ||1||Pause||
Guru Nanak Sahib and Guru Arjan Dev Ji draw our attention to our good fortune to become a human-being in present life and then how to make one’s life meaningfully worth living:-
– ਖਾਣਾ ਪੀਣਾ ਹਸਣਾ ਸਉਣਾ ਵਿਸਰਿ ਗਇਆ ਹੈ ਮਰਣਾ ॥ਖਸਮੁ ਵਿਸਾਰਿ ਖੁਆਰੀ ਕੀਨੀ ਧ੍ਰਿਗੁ ਜੀਵਣੁ ਨਹੀ ਰਹਣਾ ॥੧॥  (Raag Malar M. 1, GGS. 1254-8).
Eating, drinking, laughing and sleeping, the mortal forgets about dying Forgetting his Lord and Master, the mortal is ruined, and his life is cursed. He cannot remain forever. ||1||
ਪ੍ਰਾਣੀ ਏਕੋ ਨਾਮੁ ਧਿਆਵਹੁ ॥ ਅਪਨੀ ਪਤਿ ਸੇਤੀ ਘਰਿ ਜਾਵਹੁ ॥੧॥ ਰਹਾਉ ॥
O mortal, meditate on the One Lord. You shall go to your true home with honor. ||1 Pause||
– ਦੁਲਭ ਦੇਹ ਪਾਈ ਵਡਭਾਗੀ ॥ ਨਾਮੁ ਨ ਜਪਹਿ ਤੇ ਆਤਮ ਘਾਤੀ ॥੧॥ (Raag Gauri M. 5, GGS. 188-5).
This human body is so difficult to obtain; it is only obtained by great good fortune. Those who do not meditate on the Naam, the Name of the Lord, are murderers of the soul. ||1||
ਮਰਿ ਨ ਜਾਹੀ ਜਿਨਾ ਬਿਸਰਤ ਰਾਮ ॥ ਨਾਮ ਬਿਹੂਨ ਜੀਵਨ ਕਉਨ ਕਾਮ ॥੧॥ ਰਹਾਉ ॥
Those who forget the Lord might just as well die. Without the Naam, of what use are their lives? ||1||Pause||
ਖਾਤ ਪੀਤ ਖੇਲਤ ਹਸਤ ਬਿਸਥਾਰ ॥ ਕਵਨ ਅਰਥ ਮਿਰਤਕ ਸੀਗਾਰ ॥੨॥
Eating, drinking, playing, laughing and showing off – what use are the ostentatious displays of the dead? ||2||
ਜੋ ਨ ਸੁਨਹਿ ਜਸੁ ਪਰਮਾਨੰਦਾ ॥ ਪਸੁ ਪੰਖੀ ਤ੍ਰਿਗਦ ਜੋਨਿ ਤੇ ਮੰਦਾ ॥੩॥
Those who do not listen to the Praises of the Lord of supreme bliss, Are worse off than beasts, birds or creeping creatures. ||3||
ਕਹੁ ਨਾਨਕ ਗੁਰਿ ਮੰਤ੍ਰੁ ਦ੍ਰਿੜਾਇਆ ॥ ਕੇਵਲ ਨਾਮੁ ਰਿਦ ਮਾਹਿ ਸਮਾਇਆ ॥੪॥੪੨॥੧੧੧॥
Says Nanak, the GurMantra has been implanted within me; The Name alone is contained within my heart. ||4||42||111||
There is growing need to educate masses and leaders in Punjab about Naam, which is the highest educational tool (Kalaa) obtained from Gurmat Education with a focus on study of Gurbani. Guru Nanak Dev Ji  goes further to confirms his resolve about his highest education and possession to ferry across the world by saying that His name is my hope and support in life:-
ਤੇਰਾ ਏਕੁ ਨਾਮੁ ਤਾਰੇ ਸੰਸਾਰੁ ॥ਮੈ ਏਹਾ ਆਸ ਏਹੋ ਆਧਾਰੁ ॥੧॥ ਰਹਾਉ ॥ (Sri Raag, M1, GGS. 24-15).
Your Name alone, Lord, saves the worldThis is my hope; this is my support. ||1||Pause||
The way to receive the proper education is clearly indicated by Guru Nanak Sahib by turning to the Sabd-Guru for enlightenment:-
ਸਬਦੁ ਗੁਰ ਪੀਰਾ ਗਹਿਰ ਗੰਭੀਰਾ ਬਿਨੁ ਸਬਦੈ ਜਗੁ ਬਉਰਾਨੰ ॥ (Raag Sorath M. 1, GGS. 635-6).
The Word of the Shabad is his Guru and spiritual teacher, profound and unfathomable; without the Shabad, the world is insane.
The Gurbani resounds that the education of Naam is the highest education. Although Gurmat and education in other disciplines are different yet there is some correlation between the two. I studied science and I find that are some scientific indicators that do unfold Truths, mysteries, lessons and promises highlighted in Gurbani. To say that the entire Gurbani follows science is, for now, an overstatement. However, there are scientific examples quoted in the Gurbani which lead a layman to get an insight into the Gurmat, which on its own appears somewhat complex:-
1. Washing of dirt from body parts and stained clothes with soap and water is understood and experimented by all of us. Guru Nanak Ji goes on to extend this example to explain that similarly a stained and polluted intellect can be cleansed by Naam.
Washing with soap can be easily explained and a mechanism of chemical cleansing can be forwarded by scientific minds. On the other hand, cleansing of intellect/mind is hard to explain without Gurmat, which is a subject of faith and trust in Guru who is giving a tip based on his own personal experience.
ਭਰੀਐ ਹਥੁ ਪੈਰੁ ਤਨੁ ਦੇਹ ॥ ਪਾਣੀ ਧੋਤੈ ਉਤਰਸੁ ਖੇਹ ॥ (Guru Nanak, Jap Ji, GGS. 4-11).
When the hands and the feet and the body are dirty, Water can wash away the dirt.
ਮੂਤ ਪਲੀਤੀ ਕਪੜੁ ਹੋਇ ॥ਦੇ ਸਾਬੂਣੁ ਲਈਐ ਓਹੁ ਧੋਇ ॥
When the clothes are soiled and stained by urine, Soap can wash them clean.
ਭਰੀਐ ਮਤਿ ਪਾਪਾ ਕੈ ਸੰਗਿ ॥ ਓਹੁ ਧੋਪੈ ਨਾਵੈ ਕੈ ਰੰਗਿ ॥
But when the intellect is stained and polluted by sin, It can only be cleansed by the Love of the Name.
It is further emphasized that any amount of scientific/mechanical cleansing will not help to get rid of filth or duality of mind.
ਸੋਚ ਕਰੈ ਦਿਨਸੁ ਅਰੁ ਰਾਤਿ ॥  ਮਨ ਕੀ ਮੈਲੁ ਨ ਤਨ ਤੇ ਜਾਤਿ ॥ (Raag Gauhri M. 5, 265-17).
You may practice cleansing day and night, But the filth of your mind shall not leave your body.
2. An easily experimental example of mixing two samples of water to get one miscible sample is quoted to explain complex phenomenon of blending of divine-light:-
ਜਿਉ ਜਲ ਮਹਿ ਜਲੁ ਆਇ ਖਟਾਨਾ ॥ ਤਿਉ ਜੋਤੀ ਸੰਗਿ ਜੋਤਿ ਸਮਾਨਾ ॥ (Raag Gauri M. 5, GGS. 278-4).
As water comes to blend with water, His light blends into the Light.
3. Gurmat supports/strengthens our mind and is compared with pillars that support a building. And also like a boat that helps stones to cross over a stretch of water.
ਜਿਉ ਮੰਦਰ ਕਉ ਥਾਮੈ ਥੰਮਨੁ ॥ ਤਿਉ ਗੁਰ ਕਾ ਸਬਦੁ ਮਨਹਿ ਅਸਥੰਮਨੁ ॥ (Raag Gauri M. 5, GGS. 282-16).
As a palace is supported by its pillar. So does the Guru’s Word support the mind.
ਜਿਉ ਪਾਖਾਣੁ ਨਾਵ ਚੜਿ ਤਰੈ ॥ ਪ੍ਰਾਣੀ ਗੁਰ ਚਰਣ ਲਗਤੁ ਨਿਸਤਰੈ ॥ (Raag Gauri M. 5, GGS. 282-17).
As a stone placed in a boat can cross over the river, So is the mortal saved, grasping hold of the Guru’s Feet.
4. Gurmat brings light of bliss just like a lamp dispels darkness.
ਜਿਉ ਅੰਧਕਾਰ ਦੀਪਕ ਪਰਗਾਸੁ ॥ ਗੁਰ ਦਰਸਨੁ ਦੇਖਿ ਮਨਿ ਹੋਇ ਬਿਗਾਸੁ ॥ (Raag Gauri M. 5, GGS. 282).
As the darkness is illuminated by the lamp, So does the mind blossom forth, beholding the Blessed Vision of the Guru’s Darshan.
5. The Guru’s advice (Gurmat) is not limited to scriptures (including Guru Granth Sahib) rather it is based on Guru’s personal experience with his own Guru’s advice (Gurmat) and its implementation in his life (ref to 6th, 7th and 8th Sikh Gurus). – ਸਾਧ ਕੀ ਮਹਿਮਾ ਬੇਦ ਨ ਜਾਨਹਿ ॥ ਜੇਤਾ ਸੁਨਹਿ ਤੇਤਾ ਬਖਿਆਨਹਿ ॥ (Gauri M. 5, GGS. 272-7). The glory of the Holy people is not known to the Vedas. They can describe only what they have heard.
6. How far one has comprehended Gurumat is also revealed through ‘Gurmat- symptoms’, like:
ਪ੍ਰਭ ਜੀ ਬਸਹਿ ਸਾਧ ਕੀ ਰਸਨਾ ॥ ਨਾਨਕ ਜਨ ਕਾ ਦਾਸਨਿ ਦਸਨਾ ॥੪॥ (Raag Gauri M. 5, GGS. 263-4).
God abides upon the tongues of His Saints. Nanak is the servant of the slave of His slaves. ||4||
A person engrossed in Gurmat lives in presence of Waheguru and enjoys ‘Humility’, the highest virtue that comes with experimentation with Gurmat.
Reading, reciting and contemplation on Gurbani is gathering information about Gurmat. These stages are not the same as experimenting with Gurmat. Experimentation in Gurmat starts when you start accepting Gurmat directions as ‘two plus two equals four’ without questioning (in full faith and trust).
Nadr/Grace belong to a realm full of experimentation on Gurmat while passing through various Khands and the four steps as explained in Jap Ji Sahib and Lavaan respectively.
Bhatts had had the first hand experience of Gurmat on the strength of which Kahl Ji was able to narrate the following:-
ਨਵ ਨਿਧਿ ਨਾਮੁ ਨਿਧਾਨੁ ਰਿਧਿ ਸਿਧਿ ਤਾ ਕੀ ਦਾਸੀ ॥ (Bhatt Kalh, GGS. 1397-12).
Nav Nidhh Naam Nidhhaan Ridhh Sidhh Thaa Kee Dhaasee ||
The Naam is the wealth of the nine treasures; prosperity and supernatural spiritual powers are His slaves.
Guru Nanak Ji sums up beautifully:
ਜਿਨ ਕਉ ਨਦਰਿ ਕਰਮੁ ਤਿਨ ਕਾਰ ॥   ਨਾਨਕ ਨਦਰੀ ਨਦਰਿ ਨਿਹਾਲ ॥੩੮॥(Guru Nanak, Jap Ji , GGS. 8-9).
Such is the karma of those upon whom He has cast His Glance of Grace.
O Nanak, the Merciful Lord, by His Grace, uplifts and exalts them. ||38||
The state of  “ਨਦਰੀ ਨਦਰਿ ਨਿਹਾਲ’ is beyond description and its attributes are many folds – that is it is not only help to attract divine vision to be able to receive/compose Bani but also a ‘grant of a higher living’ as experienced by the 6th, 7th, and 8th Sikh Gurus.
Science does help in gearing up towards Gurmat. But Gurmat is certainly not a pure science but a lot more than that. Real Gurmat understanding comes with practicing on Gurmat directions given in the Gurbani – this exercise amounts to enjoying Nadr/grace/blessings.
An essential scientific step does involve in transforming of matt of an individual with Gurbani:-
ਅਹਰਣਿ ਮਤਿ ਵੇਦੁ ਹਥੀਆਰੁ ॥(Guru Nanak, Jap Ji, GSS. 8,-8).
Let understanding be the anvil, and spiritual wisdom the tools.
CONCLUSION
Guru Arjan Dev Ji, the Chief Editor of Adi Granth Sahib, after reviewing the various Spiritual Paths comes to the following conclusion:-
ਬਹੁ ਸਾਸਤ੍ਰ ਬਹੁ ਸਿਮ੍ਰਿਤੀ ਪੇਖੇ ਸਰਬ ਢਢੋਲਿ ॥ਪੂਜਸਿ ਨਾਹੀ ਹਰਿ ਹਰੇ ਨਾਨਕ ਨਾਮ ਅਮੋਲ ॥੧॥ (Raag Gauri M. 5. GGS. 265-8).
The many Shaastras and the many Simritees – I have seen and searched through them all. They are not equal to Har, Haray – O Nanak, the Lord’s Invaluable Name. ||1||
Guru Nanak Sahib gives us his insight as to how to receive the necessary Divine Education of Naam :-
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.
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||
Thus, Naam is the Divine Kalla (Tool) of Education that a Sikh asks for in his/her Daily supplication (Ardas) to serve the Humanity and make a difference in different professions in life.
“Nanak naam chardi kalla tere bhane sarbat da bhalla”
According to the Gurbani ‘Prab ka Simran’ builds self courage when duality is removed i.e.by ‘ਬਿਨਸੈ ਦੂਜਾ.’
ਪ੍ਰਭ ਕੈ ਸਿਮਰਨਿ ਜਪ ਤਪ ਪੂਜਾ ॥ ਪ੍ਰਭ ਕੈ ਸਿਮਰਨਿ ਬਿਨਸੈ ਦੂਜਾ  ॥(Raag Gauri M. 5, GGS. 262).
By Lord’s meditation man obtain devotion, penance and worship. By remembering the Lord, duality is removed.
And to surrender to Waheguru with full faith is the highest degree of courage and is the simplest short cut to Waheguru-realization:-
ਪਾਰਬ੍ਰਹਮੁ ਜਿਨਿ ਸਚੁ ਕਰਿ ਜਾਤਾ ॥ ਨਾਨਕ ਸੋ ਜਨੁ ਸਚਿ ਸਮਾਤਾ ॥੮॥੧੫॥ (Raag Gauri M. 5, GGS. 283).
He who recognizes the Supreme Lord as True, Nanak that man gets absorbed in the True Being.
Faith in Waheguru and Simran breed great courage and one who seeks Waheguru is among the greatest hereos. Our Sikh leaders and masses have led the Community down in the past mainly for lack of vision and courage needed to stand up in the current political set up where unity and strength of number matters.
Finally the advice of an anonymous Gur-sikh: “My greatest purchase was a Nit-nem Gutka (costing less than Rs. 10/-) at young age, which has counted more than anything else in my life.  I wish every Sikh boy and girl have a Nit-nem Gutka of their own.  An investment in Guru Granth Sahib and Gurbani books is a safe and sure to bring plenty of dividends. Daily reading, contemplating and experiencing on a part of the Guru Granth Sahib amounts to attending the best university, offering a collection of good and divine courses. Reading/studying writings of Gursikhs and other enlightened persons (including of other religions and beliefs) for which they have labored so hard amounts to inviting extra blessings.
Sikhs in Punjab and elsewhere should be encouraged to have personal libraries of Gurmat related books in their homes and every big Gurduaras in major cities should set up Gurmat Libraries to inculcate Sikhi Values among the members of the Sikh Community.
I recommend every Sikh house-hold to subscribe to the Gurmat Parkash  – a monthly publication of the SGPC, Amritsar.  Both carry a wealth of information on Gurmat every month (www.sgpc.net; E-mail: gurmatparkashmonthly@gmail.com, and the Sikh Review, Kolkata (www.sikhreview.org); E-mail: sikhreview@gmail.com.
“Gurbani eis jag mein channan” needs to be accepted as our motto and a recognized path to ‘Chardi Kalaa’. Gurbani is the sure path to combat drug and alcohol use and corruption among Sikh leaders and masses in Punjab/India. To make progress on Gurmat Marg,we must recognize that  knowledge of Gurmukhi  and Punjabi language are indispensable to invite spirit of Gurbani in to our daily-life.
All Gurduara should be equipped to serve as GURMAT TEACHING CENTERS; and all jails should have Gurbani Gutkas made available to inhabitants in different languages to bring about Gurmat Mat (Divine Sojhi).
References: Guru Granth Sahib as quoted in the text. Translations from the Internet.
Kirpal Singh
Wellington, New Zealand
kirpal2singh@yahoo.com

SADD: The Call Of Death by Baba Sundar Ji

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The Bani SAAD in Raamkali Raag by Baba Sundar Ji appears on pages 923-924 in Guru Granth Sahib. This was supposed to be composed around the time when Guru Amar Das Ji was to leave his human body.

It enshrines a Gurmat Code of Conduct as what is to be done at the time of death of our relatives. This is in the background all kinds of crying, weeping and doing ‘Siapas’ that are usually observed on the day of death and on days and weeks to come by. In some cases rituals of going on pilgrimages and Sarads are practiced for bringing peace to the departed souls. Gurmat condemns all such empty practices.

Obviously Baba Sundar Ji in composing ‘Sadd’ was fully aware of the following messages of sweet Will of Waheguru as given by Guru Nanak Sahib regarding life and death of human-beings:-

– ਜੋ ਆਇਆ ਸੋ ਚਲਸੀ ਅਮਰੁ ਸੁ ਗੁਰੁ ਕਰਤਾਰੁ ॥ (Sri Raag M. 1, GGS. 63-13).
Whoever comes must also go. Only the Guru and the Creator are Eternal.

– ਜੋ ਆਇਆ ਸੋ ਚਲਸੀ ਸਭੁ ਕੋਈ ਆਈ ਵਾਰੀਐ ॥ (Raag Asa M. 1, GGS.474-2)
Whoever has come, shall depart; all shall have their turn.

Sundar Ji traces the spiritual strength of the successive Sikh Gurus (who preceded him ) on their understanding of Gur-Sabd and Naam. This forms the basis for him to develop the Code of Conduct at the time of death as prescribed by him:-

ਜਗਿ ਦਾਤਾ ਸੋਇ ਭਗਤਿ ਵਛਲੁ ਤਿਹੁ ਲੋਇ ਜੀਉ ॥ ਗੁਰ ਸਬਦਿ ਸਮਾਵਏ ਅਵਰੁ ਨ ਜਾਣੈ ਕੋਇ ਜੀਉ ॥ (Raag Raamkali, Baba Sundar, GGS. 923-2).
He is the Great Giver of the Universe, the Lover of His devotees, throughout the three worlds. One who is merged in the Word of the Guru’s Sabd does not know any other.

ਅਵਰੋ ਨ ਜਾਣਹਿ ਸਬਦਿ ਗੁਰ ਕੈ ਏਕੁ ਨਾਮੁ ਧਿਆਵਹੇ ॥ ਪਰਸਾਦਿ ਨਾਨਕ ਗੁਰੂ ਅੰਗਦ ਪਰਮ ਪਦਵੀ ਪਾਵਹੇ ॥
Dwelling upon the Word of the Guru’s Shabad, he does not know any other; he meditates on the One Name of the Lord. By the Grace of Guru Nanak and Guru Angad, Guru Amar Das obtained the supreme status.

Sundar Ji captures the last moments of Guru Amar Das Ji who is engrossed in the Naam of Waheguru and is by accepting the sweet Will of Waheguru Guru Ji gets ready to merge with Waheguru with a prayer to stay imbibed in Waheguru Naam as the protector to swim through the world ocean:-

ਆਇਆ ਹਕਾਰਾ ਚਲਣਵਾਰਾ ਹਰਿ ਰਾਮ ਨਾਮਿ ਸਮਾਇਆ ॥ ਜਗਿ ਅਮਰੁ ਅਟਲੁ ਅਤੋਲੁ ਠਾਕੁਰੁ ਭਗਤਿ ਤੇ ਹਰਿ ਪਾਇਆ I੧॥ (Raag Raamkali, Baba Sundar, GGS. 923-4).
And when the call came for Him to depart, He merged in the Name of the Lord. Through devotional worship in this world, the imperishable, immovable, immeasurable Lord is found. ||1||

ਹਰਿ ਭਾਣਾ ਗੁਰ ਭਾਇਆ ਗੁਰੁ ਜਾਵੈ ਹਰਿ ਪ੍ਰਭ ਪਾਸਿ ਜੀਉ ॥ ਸਤਿਗੁਰੁ ਕਰੇ ਹਰਿ ਪਹਿ ਬੇਨਤੀ ਮੇਰੀ ਪੈਜ ਰਖਹੁ ਅਰਦਾਸਿ ਜੀਉ ॥
The Guru gladly accepted the Lord’s Will, and so the Guru easily reached the Lord God’s Presence. The True Guru prays to the Lord, “”Please, save my honor. This is my prayer””.

ਪੈਜ ਰਾਖਹੁ ਹਰਿ ਜਨਹ ਕੇਰੀ ਹਰਿ ਦੇਹੁ ਨਾਮੁ ਨਿਰੰਜਨੋ ॥ ਅੰਤਿ ਚਲਦਿਆ ਹੋਇ ਬੇਲੀ ਜਮਦੂਤ ਕਾਲੁ ਨਿਖੰਜਨੋ ॥
Please save the honor of Your humble servant, O Lord; please bless him with Your Immaculate Name. At this time of final departure, it is our only help and support; it destroys death, and the Messenger of Death.

Sundar Ji assures that Guru Amar Das’s prayer (Ardas) was heard and as a result Guru Ji advised his Sikhs to do the same in order to receive blessings of Waheguru in order to depart peacefully at the time of death:-

– ਸਤਿਗੁਰੂ ਕੀ ਬੇਨਤੀ ਪਾਈ ਹਰਿ ਪ੍ਰਭਿ ਸੁਣੀ ਅਰਦਾਸਿ ਜੀਉ ॥ ਹਰਿ ਧਾਰਿ ਕਿਰਪਾ ਸਤਿਗੁਰੁ ਮਿਲਾਇਆ ਧਨੁ ਧਨੁ ਕਹੈ ਸਾਬਾਸਿ ਜੀਉ ॥੨॥
The Lord God heard the prayer of the True Guru, and granted His request. The Lord showered His Mercy, and blended the True Guru with Himself; He said, “”Blessed! Blessed! Wonderful!””||2||

ਮੇਰੇ ਸਿਖ ਸੁਣਹੁ ਪੁਤ ਭਾਈਹੋ ਮੇਰੈ ਹਰਿ ਭਾਣਾ ਆਉ ਮੈ ਪਾਸਿ ਜੀਉ ॥ ਹਰਿ ਭਾਣਾ ਗੁਰ ਭਾਇਆ ਮੇਰਾ ਹਰਿ ਪ੍ਰਭੁ ਕਰੇ ਸਾਬਾਸਿ ਜੀਉ ॥
Listen O my Sikhs, my children and Siblings of Destiny; it is my Lord’s Will that I must now go to Him. The Guru gladly accepted the Lord’s Will, and my Lord God applauded Him.

Baba Sundar Ji sums up the spiritual awastha of Guru Amar Das Ji and likewise of other enlightened souls who accept the Will of Waheguru to stay blessed:-

– ਭਗਤੁ ਸਤਿਗੁਰੁ ਪੁਰਖੁ ਸੋਈ ਜਿਸੁ ਹਰਿ ਪ੍ਰਭ ਭਾਣਾ ਭਾਵਏ II ਆਨੰਦ ਅਨਹਦ ਵਜਹਿ ਵਾਜੇ ਹਰਿ ਆਪਿ ਗਲਿ ਮੇਲਾਵਏ ॥
One who is pleased with the Lord God’s Will is a devotee, the True Guru, the Primal Lord. The unstruck sound current of bliss resounds and vibrates; the Lord hugs him close in His embrace.

– ਤੁਸੀ ਪੁਤ ਭਾਈ ਪਰਵਾਰੁ ਮੇਰਾ ਮਨਿ ਵੇਖਹੁ ਕਰਿ ਨਿਰਜਾਸਿ ਜੀਉ ॥ ਧੁਰਿ ਲਿਖਿਆ ਪਰਵਾਣਾ ਫਿਰੈ ਨਾਹੀ ਗੁਰੁ ਜਾਇ ਹਰਿ ਪ੍ਰਭ ਪਾਸਿ ਜੀਉ ॥੩॥
O my children, siblings and family, look carefully in your minds, and see. The pre-ordained death warrant cannot be avoided; the Guru is going to be with the Lord God. ||3||

According to Sundar Ji, Guru Amar Das just before his passing away summoned his Sikhs and relatives and he stressed on the acceptance of Will of Waheguru and went on to to advised them the following:-

1. Death is inevitable and one should accept it as the Will of Waheguru.
2. Crying and weeping is not to be practiced
3. Prescribed Keertan and Katha of Gurbani and reciting and contemplating on Waheguru Naam including Akand or Sehaj Paths of Gurbani (now of Guru Granth Sahib).
4. Forbidding of Pilgrimage to the so called holy places and other empty rituals for the peace of departed soul.

1. ਸਤਿਗੁਰਿ ਭਾਣੈ ਆਪਣੈ ਬਹਿ ਪਰਵਾਰੁ ਸਦਾਇਆ ॥
The True Guru, in His Own Sweet Will, sat up and summoned His family.

2. ਮਤ ਮੈ ਪਿਛੈ ਕੋਈ ਰੋਵਸੀ ਸੋ ਮੈ ਮੂਲਿ ਨ ਭਾਇਆ ॥
Let no one weep for me after I am gone. That would not please me at all.
…………….
3. ਅੰਤੇ ਸਤਿਗੁਰੁ ਬੋਲਿਆ ਮੈ ਪਿਛੈ ਕੀਰਤਨੁ ਕਰਿਅਹੁ ਨਿਰਬਾਣੁ ਜੀਉ ॥ ਹਰਿ ਕਥਾ ਪੜੀਐ ਹਰਿ ਨਾਮੁ ਸੁਣੀਐ ਬੇਬਾਣੁ ਹਰਿ ਰੰਗੁ ਗੁਰ ਭਾਵਏ ॥
Finally, the True Guru said, “”When I am gone, sing Kirtan in Praise of the Lord, in Nirvaanaa.”” Call in the long-haired scholarly Saints of the Lord, to read the sermon of the Lord, Har, Har. Read the sermon of the Lord, and listen to the Lord’s Name; the Guru is pleased with love for the Lord.

4. ਪਿੰਡੁ ਪਤਲਿ ਕਿਰਿਆ ਦੀਵਾ ਫੁਲ ਹਰਿ ਸਰਿ ਪਾਵਏ ॥ ਹਰਿ ਭਾਇਆ ਸਤਿਗੁਰੁ ਬੋਲਿਆ ਹਰਿ ਮਿਲਿਆ ਪੁਰਖੁ ਸੁਜਾਣੁ ਜੀਉ ॥
Do not bother with offering rice-balls on leaves, lighting lamps, and other rituals like floating the body out on the Ganges; instead, let my remains be given up to the Lord’s Pool. The Lord was pleased as the True Guru spoke; he was blended then with the all-knowing Primal Lord God.

As an elder man, Guru Amar Das Ji set an example for us by resolving the family disputes amicably before his departure. He left the legacy that as a matter of our duty we should try to resolve any misgivings and restore the rights of individuals in assigning positions of authority and distribution of wealth and property etc before departing from this World.

ਰਾਮਦਾਸ ਸੋਢੀ ਤਿਲਕੁ ਦੀਆ ਗੁਰ ਸਬਦੁ ਸਚੁ ਨੀਸਾਣੁ ਜੀਉ ॥੫॥ (Baba Sundar, GGS. 924-1).
The Guru then blessed the Sodhi Ram Das with the ceremonial tilak mark, the insignia of the True Word of the Sabd. ||5||

ਸਤਿਗੁਰੁ ਪੁਰਖੁ ਜਿ ਬੋਲਿਆ ਗੁਰਸਿਖਾ ਮੰਨਿ ਲਈ ਰਜਾਇ ਜੀਉ ॥ ਮੋਹਰੀ ਪੁਤੁ ਸਨਮੁਖੁ ਹੋਇਆ ਰਾਮਦਾਸੈ ਪੈਰੀ ਪਾਇ ਜੀਉ ॥
And as the True Guru, the Primal Lord spoke, and the Gursikhs obeyed His Will. His son Mohri turned sunmukh, and become obedient to Him; he bowed, and touched Ram Das’ feet.

ਸਭ ਪਵੈ ਪੈਰੀ ਸਤਿਗੁਰੂ ਕੇਰੀ ਜਿਥੈ ਗੁਰੂ ਆਪੁ ਰਖਿਆ ॥ ਕੋਈ ਕਰਿ ਬਖੀਲੀ ਨਿਵੈ ਨਾਹੀ ਫਿਰਿ ਸਤਿਗੁਰੂ ਆਣਿ ਨਿਵਾਇਆ ॥
Then, everyone bowed and touched the feet of Ram Das, into whom the Guru infused His essence. And any that did not bow then because of envy – later, the True Guru brought them around to bow in humility.

ਹਰਿ ਗੁਰਹਿ ਭਾਣਾ ਦੀਈ ਵਡਿਆਈ ਧੁਰਿ ਲਿਖਿਆ ਲੇਖੁ ਰਜਾਇ ਜੀਉ ॥ ਕਹੈ ਸੁੰਦਰੁ ਸੁਣਹੁ ਸੰਤਹੁ ਸਭੁ ਜਗਤੁ ਪੈਰੀ ਪਾਇ ਜੀਉ ॥੬॥੧॥
It pleased the Guru, the Lord, to bestow glorious greatness upon Him; such was the preordained destiny of the Lord’s Will.
Says Sundar, listen, O Saints: all the world fell at His feet. ||6||1||

Guru Arjan Dev Ji further strengthened the sentiments expressed by Sundar Ji at the time of our death in his Bani to emphasize that our Jeevan-Maran is in the hands of Waheguru and that we should always accept the Will of Waheguru as Divine Hukam: –

– ਮਾਰੈ ਰਾਖੈ ਏਕੋ ਆਪਿ ॥ ਮਾਨੁਖ ਕੈ ਕਿਛੁ ਨਾਹੀ ਹਾਥਿ ॥ (Raag Gauri M. 5, GGS. 281-4).
The One Lord Himself destroys and also preserves. Nothing at all is in the hands of mortal beings.

ਤਿਸ ਕਾ ਹੁਕਮੁ ਬੂਝਿ ਸੁਖੁ ਹੋਇ ॥ ਤਿਸ ਕਾ ਨਾਮੁ ਰਖੁ ਕੰਠਿ ਪਰੋਇ ॥
Understanding His Order, there is peace. So take His Name, and wear it as your necklace.

To follow the example set by Guru Amar Das Ji, Guru Ram Das Ji immediately on succeeding Guru Ji prescribed the following GURMAT code of Conduct to shape one’s life for a meaningful living (JEEVAN JAJ as a Gur-Sikh/GURMUKH):-

ਗੁਰ ਸਤਿਗੁਰ ਕਾ ਜੋ ਸਿਖੁ ਅਖਾਏ ਸੁ ਭਲਕੇ ਉਠਿ ਹਰਿ ਨਾਮੁ ਧਿਆਵੈ ॥ ਉਦਮੁ ਕਰੇ ਭਲਕੇ ਪਰਭਾਤੀ ਇਸਨਾਨੁ ਕਰੇ ਅੰਮ੍ਰਿਤ ਸਰਿ ਨਾਵੈ ॥ (Raag Gauri M. 4, GGS. 305-16).
One who calls himself a Sikh of the Guru the True Guru shall rise in the early morning hours and meditate on the Lord’s Name. Upon arising early in the morning, he is to bathe, and cleanse himself in the pool of nectar.

ਉਪਦੇਸਿ ਗੁਰੂ ਹਰਿ ਹਰਿ ਜਪੁ ਜਾਪੈ ਸਭਿ ਕਿਲਵਿਖ ਪਾਪ ਦੋਖ ਲਹਿ ਜਾਵੈ ॥ ਫਿਰਿ ਚੜੈ ਦਿਵਸੁ ਗੁਰਬਾਣੀ ਗਾਵੈ ਬਹਦਿਆ ਉਠਦਿਆ ਹਰਿ ਨਾਮੁ ਧਿਆਵੈ ॥
Following the Instructions of the Guru, he is to chant the Name of the Lord, Har, Har. All sins, misdeeds and negativity shall be erased. Then, at the rising of the sun, he is to sing Gurbani; whether sitting down or standing up, he is to meditate on the Lord’s Name.

ਜੋ ਸਾਸਿ ਗਿਰਾਸਿ ਧਿਆਏ ਮੇਰਾ ਹਰਿ ਹਰਿ ਸੋ ਗੁਰਸਿਖੁ ਗੁਰੂ ਮਨਿ ਭਾਵੈ ॥ ਜਿਸ ਨੋ ਦਇਆਲੁ ਹੋਵੈ ਮੇਰਾ ਸੁਆਮੀ ਤਿਸੁ ਗੁਰਸਿਖ ਗੁਰੂ ਉਪਦੇਸੁ ਸੁਣਾਵੈ ॥
One who meditates on my Lord, Har, Har, with every breath and every morsel of food – that GurSikh becomes pleasing to the Guru’s Mind. That person, unto whom my Lord and Master is kind and compassionate – upon that GurSikh, the Guru’s Teachings are bestowed.

ਜਨੁ ਨਾਨਕੁ ਧੂੜਿ ਮੰਗੈ ਤਿਸੁ ਗੁਰਸਿਖ ਕੀ ਜੋ ਆਪਿ ਜਪੈ ਅਵਰਹ ਨਾਮੁ ਜਪਾਵੈ ॥੨॥
Servant Nanak begs for the dust of the feet of that GurSikh, who himself chants the Naam, and inspires others to chant it. ||2||

Guru Arjan Ji further reinforces the advise of Guru Ram Das Ji to live a life of a Gurmukh who is always imbued with Waheguru Naam:-

– ਗੁਰ ਨਾਨਕ ਹਰਿ ਨਾਮੁ ਦ੍ਰਿੜਾਇਆ ਭੰਨਣ ਘੜਣ ਸਮਰਥੁ ॥ ਪ੍ਰਭੁ ਸਦਾ ਸਮਾਲਹਿ ਮਿਤ੍ਰ ਤੂ ਦੁਖੁ ਸਬਾਇਆ ਲਥੁ ॥੧॥
(Raag Gauri M. 5, GGS. 317-3)
Guru Nanak implanted the Naam, the Name of the Lord, within me; He is All-powerful, to create and destroy. Remember God forever, my friend, and all your suffering will disappear. ||1||

May Waheguru bless us to learn to compose ourselves on the loss of loved one’s and follow Gurmat teachings to cope with inevitable loss which is in the design of Waheguru.

Kirpal Singh
Wellington, New Zealand
kirpal2singh@yahoo.com