Gurmat Saachi Saacha Vichaar

Sikhi: A Purpose Driven Life

Kirpal Singh
Wellington, New Zealand
All religious/spiritual paths (Vedantic/Hinduism, Judaism, Christianity etc.) help make human life meaningful and happy and one can give different names to attainable spiritual states. Vedantic Philosophy served humanity well, till some rituals overpowered the core messages by the practices of the Philosophy over the time. A number of barriers (like original language and traditions) over a long span of period have helped to dilute or corrode the significance of Vedantic Philosophy. Practitioners of Vedantic Philosophy do acknowledge this. Vedanta is an ancient school of Hindu philosophy that was based on three primary Hindu texts: the Upanishads, the Brahma Sutras, and the Bhagavad Gita. Vedanta teaches the concepts of the soul, known as atman, and its relationship with the Supreme God, known as Brahman. There are very few good Hindus who believe in the Vedantic Philosophy rest simply think that Hinduism is just a way of life.

Sikhi thrives on Gurmat (drawn from teachings of Gurbani) has relevant elements of all religious philosophies and practices before Guru Nanak Sahib. Gurbani openly acknowledges good points of Vedas and Shastras, simultaneously also condemns the useless rituals that became manifested among the masses.

The core message of Gurbani is:-
ਨਾਮਤੁਲਿਕਛੁਅਵਰੁਨਹੋਇ॥ਨਾਨਕਗੁਰਮੁਖਿਨਾਮੁਪਾਵੈਜਨੁਕੋਇ॥੮॥੨॥ (Raag Gauri M. 5, SGGS. 265-8).
Naam Thul Kashh Avar N Hoe || Naanak Guramukh Naam Paavai Jan Koe ||8||2||
There is nothing equal to the Naam. O Nanak, rare are those, who, as Gurmukh, obtain the Naam. ||8||2||

In Sikhi, unless one gets Naam all other activities amount to waste of time and are mere empty rituals as in other religions. We need to examine how many of us are on the right path? While the goal is clear and can be achieved with grace of Waheguru as ‘Gurparsad’, the pathitself is also very lucrative with blessings of different kinds even when we are short of the destination.

Gurbani does show a definite spiritual path leading to ‘Gobind Milan’ (blissful enlightenment).
Sikhi stresses the importance of life’s quality, the cultivation of nobility of the soul, and the attainment of real and abiding happiness (sehaj/bliss). Sikhi like other religions teaches that life has a purpose in these words:

ਭਈਪਰਾਪਤਿਮਾਨੁਖਦੇਹੁਰੀਆ॥ਗੋਬਿੰਦਮਿਲਣਕੀਇਹਤੇਰੀਬਰੀਆ॥ (Raag Asa M. 5. SGGS. 12 &378).
Bhee Paraapath Maanukh Dhaehureeaa || Gobindh Milan Kee Eih Thaeree Bareeaa ||
You have been blessed with this humanbody;this is your chance to meet the Lord of the Universe.

Sikhi is not an archaic tradition to be relegated to the past but represents the most cutting-edge and spiritually progressive worldview that humans have ever known. The Gurbani, which is the core of Sikhi, shapes our social, cultural, religious, professional, political, economic life etc., and influences our thought about the world around us.

For Sikhi to become a reality, however, all Sikhs (followers of Sikhi) must exhibit the courage, the strength, the fearlessness, the humility, and the determination to dedicate themselves wholly to practicing authentic Sikhi (as per the Guru Granth Sahib), and to serving humanity with all their being with body, mind, and wealth(tan, mann and dhan). Together, united in strength, purpose, and compassion, we can look forward to a better world. May Waheguru empower us so that we may revive true Sikhi in our hearts and minds. Gurbani teaches “Prab ka simran sab teoocha” (Raag Gauri M. 5, SGGS.) and “Oochae oupar oochaa naao”(Guru Nanak, Jap Ji, SGGS. 5).

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

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

ਸਿਖੀਸਿਖਿਆਗੁਰਵੀਚਾਰਿ॥ਨਦਰੀਕਰਮਿਲਘਾਏਪਾਰਿ॥ (Raag Asa M. 1, SGGS. 465).
Sikhee Sikhiaa Gur Veechaar || Nadharee Karam Laghaaeae Paar ||
Contemplating the Gur, I have been taught teachings of Sikhi. Granting His Grace, He carries His servants across.

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

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

ਤੇਰਾਏਕੁਨਾਮੁਤਾਰੇਸੰਸਾਰੁ॥ਮੈਏਹਾਆਸਏਹੋਆਧਾਰੁ॥੧॥ਰਹਾਉ॥ (Sri Raag M. 1, SGGS. 24).
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||

The entire Bani of the Sikh Gurus is in keeping the with the spirit of Truth proclaimed by Guru Nanak Ji:

ਸਚਹੁਓਰੈਸਭੁਕੋਉਪਰਿਸਚੁਆਚਾਰੁ॥੫॥ (Sri Raag M. 1, SGGS. 62).
Sachahu Ourai Sabh Ko Oupar Sach Aachaar ||5|| Sabh Ko Oochaa Aakheeai Neech N Dheesai Koe ||
Truth is higher than everything; but higher still is truthful living. ||5||

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

Therefore, a Sikh has to be one who is simply striving to connect with Akalpurkh (Waheguru) with full faith and trust in his/her Guru (Sabd Guru). Sikhi teaches us to choose to remember/meditate always upon the very highest source of all good i.e. one and only one Waheguru (IkOnkaar).

Sikhi offers a spiritual path that teaches Universal brotherhood that in turn helps to make our world a better place in terms of peace and prosperity – “Toon ghat ghatanthar, saran nirantarharekopurakhsamana” (Raag Asa M. 4, SGGS. 11)and service to humanity “vichdhuneeaasaevkamaaeeai || thaadharagehbaisanpaaeeai ||” (Sri Raag M. 1, SGGS. 26).

Sikhi promotes a person to become a Gurmukh – someone who is looking for divine enlightenment to become pious and to be able to go into Sehaj in order to enjoy blissful wisdom, which is essential for a person to make a difference in one’s life. All the Gurus, Sages, holy persons went through this process. In Sikhi anyone who contemplates on the Gur-Sabd (Gurbani) can extract Naam – an essential requirement to become a Gurmukh. Naam is abundantly present in Gur-sabd and is a prerequisite to go into Sehaj Awastha in order to enjoy divine bliss – a state which cannot be summed up. Guru provides a link through Gur-Sabd, which was received as Hukam from Waheguru to show a Sikh the GurmatPath.

ਗੁਰਮੁਖਾਹਰਿਧਨੁਖਟਿਆਗੁਰਕੈਸਬਦਿਵੀਚਾਰਿ॥ਨਾਮੁਪਦਾਰਥੁਪਾਇਆਅਤੁਟਭਰੇਭੰਡਾਰ॥ (Salok Vaaraan and Vadheek, M. 3, SGGS. 1414-8).
Guramukhaa Har Dhhan Khattiaa Gur Kai Sabadh Veechaar || Naam Padhaarathh Paaeiaa Athutt Bharae Bhanddaar ||
The Gurmukhs earn the wealth of the Lord, contemplating the Word of the Guru’s Shabad. They receive the wealth of the Naam; their treasures are overflowing.

Let us use Gurbani as a tool to dig in the true development and heritage of Sikhi rather than following blindly the rituals, generations after generation, without serious introspection. A recommended assessment of spiritual level of a Sikh from Guru Teg Bahadur ji is as given below:

ਜਿਹਘਟਿਸਿਮਰਨੁਰਾਮਕੋਸੋਨਰੁਮੁਕਤਾਜਾਨੁ॥ਤਿਹਿਨਰਹਰਿਅੰਤਰੁਨਹੀਨਾਨਕਸਾਚੀਮਾਨੁ॥੪੩॥(Salok M. 9, SGGS. 1428-14).
Jih Ghatt Simaran Raam Ko So Nar Mukathaa Jaan || Thihi Nar Har Anthar Nehee Naanak Saachee Maan ||43||
That person, who meditates in remembrance on the Lord in his heart, is liberated – know this well.
There is no difference between that person and the Lord: O Nanak, accept this as the Truth. ||43||

Thus, Sikhi helps to raise a human-being to a level which is almost close to the divine level of Waheguru.

Life is a precious gift,and the advice and alerts of Guru Nanak Sahib, Guru Arjan Dev Ji and Baba Farid Ji are handyto make it purposeful:

ਰੈਣਿਗਵਾਈਸੋਇਕੈਦਿਵਸੁਗਵਾਇਆਖਾਇ॥ ਹੀਰੇਜੈਸਾਜਨਮੁਹੈਕਉਡੀਬਦਲੇਜਾਇ॥੧॥(Raag Gauri Bairaagan, M. 1, SGGS, 156).
Rain Gavaaee Soe Kai Dhivas Gavaaeiaa Khaae || Heerae Jaisaa Janam Hai Kouddee Badhalae Jaae ||1||
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||

ਨਾਮੁਨਜਾਨਿਆਰਾਮਕਾ॥ਮੂੜੇਫਿਰਿਪਾਛੈਪਛੁਤਾਹਿਰੇ॥੧॥ਰਹਾਉ॥
Naam N Jaaniaa Raam Kaa || Moorrae Fir Paashhai Pashhuthaahi Rae ||1|| Rehaao ||
You do not know the Name of the Lord.
You fool – you shall regret and repent in the end! ||1||Pause||

ਪ੍ਰਾਣੀ ਤੂੰ ਆਇਆ ਲਾਹਾ ਲੈਣਿ॥ ਲਗਾ ਕਿਤੁ ਕੁਫਕੜੇ ਸਭ ਮੁਕਦੀ ਚਲੀ ਰੈਣਿ ॥੧॥ ਰਹਾਉ ॥ (Sri Raag M. 5, SGGS. 43-3).
Praanee Thoon Aaeiaa Laahaa Lain || Lagaa Kith Kufakarrae Sabh Mukadhee Chalee Rain ||1|| Rehaao ||
O mortal, you came here to earn a profit. What useless activities are you attached to? Your life-night is coming to its end. ||1||Pause||

-ਫਰੀਦਾਚਾਰਿਗਵਾਇਆਹੰਢਿਕੈਚਾਰਿਗਵਾਇਆਸੰਮਿ॥ ਲੇਖਾਰਬੁਮੰਗੇਸੀਆਤੂਆਂਹੋਕੇਰ੍ਹੇਕੰਮਿ॥੩੮॥(Salok Baba Sheikh Farid, SGGS. 1379-16).
Fareedhaa Chaar Gavaaeiaa Handt Kai Chaar Gavaaeiaa Sanm ||Laekhaa Rab Mangaeseeaa Thoo Aaanho Kaerhae Kanm ||38||
Fareed, the hours of the day are lost wandering around, and the hours of the night are lost in sleep.
God will call for your account and ask you why you came into this world. ||38||

ਫਰੀਦਾਰਾਤੀਵਡੀਆਂਧੁਖਿਧੁਖਿਉਠਨਿਪਾਸ॥ ਧਿਗੁਤਿਨ੍ਹ੍ਹਾਦਾਜੀਵਿਆਜਿਨਾਵਿਡਾਣੀਆਸ॥੨੧॥(Salok Baba Sheikh Farid, SGGS. 1378-19).
Fareedhaa Raathee Vaddeeaaan Dhhukh Dhhukh Outhan Paas || Dhhig Thinhaa Dhaa Jeeviaa Jinaa Viddaanee Aas ||21||
Fareed, the nights are long, and my sides are aching in pain.Cursed are the lives of those who place their hopes in others. ||21||

ਵਿਡਾਣੀ – (Duality) – is the hindrance in life.

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

ਆਪੁਗਵਾਈਐਤਾਸਹੁਪਾਈਐਅਉਰੁਕੈਸੀਚਤੁਰਾਈ॥ (Raag Tilang, M.1, SGGS. 722-13).
Aap Gavaaeeai Thaa Sahu Paaeeai Aour Kaisee Chathuraaee || Sahu Nadhar Kar Dhaekhai So Dhin Laekhai Kaaman No Nidhh Paaee ||

Give up your selfhood/ego/houmai, and so obtain your Husband Lord/Waheguru; no other clever tricks are of any use?
‘ਸਹੁਪਾਈਐ’ – is amental state (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..

Let us 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 or an Institution of higher learning. Guru Ji gives his personal spiritual experience as:

ਗੁਰਮੁਖਿਸੇਵਾਘਾਲਜਿਨਿਘਾਲੀ॥ਤਿਸੁਘੜੀਐਸਬਦੁਸਚੀਟਕਸਾਲੀ॥੨॥ (Raag Bhairo, M. 4, SGGS. 1134-11).
Guramukh Saevaa Ghaal Jin Ghaalee || This Gharreeai Sabadh Sachee Ttakasaalee ||2||
Whoever, as Gurmukh, serves and works hard, Is molded and shaped in the true mint of the Shabad, the Word of God. ||2||

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

ਸੋਬਉਰਾਜੋਆਪੁਨਪਛਾਨੈ॥ ਆਪੁਪਛਾਨੈਤਏਕੈਜਾਨੈ॥੪॥(Raag Bilaaval, Bhagat Kabir, SGGS. 855-15).
So Bouraa Jo Aap N Pashhaanai || Aap Pashhaanai Th Eaekai Jaanai ||4||
He alone is insane, who does not understand himself. 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 awasthaone comes to realize Waheguru – a purpose of the life of a Gursikh:

ਆਵਾਗਵਨੁਮਿਟੈਪ੍ਰਭਸੇਵ॥ ਆਪੁਤਿਆਗਿਸਰਨਿਗੁਰਦੇਵ॥Raag Gauri, M. 5, SGGS. 288-13).
Aavaa Gavan Mittai Prabh Saev || Aap Thiaag Saran Guradhaev ||

Coming and going in reincarnation is ended by serving God.
Give up your selfishness and conceit, and land in the Sanctuary of the Divine Guru.

(ਆਪੁਤਿਆਗਿਸਰਨਿਗੁਰਦੇਵ) – leads to the following:-

ਇਉਰਤਨਜਨਮਕਾਹੋਇਉਧਾਰੁ॥ਹਰਿਹਰਿਸਿਮਰਿਪ੍ਰਾਨਆਧਾਰੁ॥ (SGGS page 288).
Eio Rathan Janam Kaa Hoe Oudhhaar || Har Har Simar Praan Aadhhaar ||Thus, the jewel of this human life is saved. Remember the Lord, Har, Har, the Support of the breath of life.Gurbani further says, there are no other ways to meet the purpose of life:

ਅਨਿਕਉਪਾਵਨਛੂਟਨਹਾਰੇ॥ਸਿੰਮ੍ਰਿਤਿਸਾਸਤਬੇਦਬੀਚਾਰੇ॥ (SGGS, 288).
Anik Oupaav N Shhoottanehaarae ||Sinmrith Saasath Baedh Beechaarae ||
By all sorts of efforts, people are not saved Not by studying the Simritees, the Shaastras or the Vedas.

ਹਰਿਕੀਭਗਤਿਕਰਹੁਮਨੁਲਾਇ॥ਮਨਿਬੰਛਤਨਾਨਕਫਲਪਾਇ॥੪॥ (SGGS 288)
Har Kee Bhagath Karahu Man Laae || Man Banshhath Naanak Fal Paae ||4||
Worship the Lord with whole-hearted devotion. O Nanak, you shall obtain the fruits of your mind’s desire. ||4||

A Sikh is always driven by Waheguru in the driving seat and follows Gurmat-path as His anonymous agent under the umbrella ofNaam (Divine Shoji):

ਨਾਮਸੰਗਿਜਿਸਕਾਮਨੁਮਾਨਿਆ॥ ਨਾਨਕਤਿਨਹਿਨਿਰੰਜਨੁਜਾਨਿਆ॥੩॥ (Raag Gauri M. 5, SGGS. 281-11).
Naam Sang Jis Kaa Man Maaniaa || Naanak Thinehi Niranjan Jaaniaa ||3||
One whose mind accepts the Company of the Naam, The Name of the Lord, O Nanak, knows the Immaculate Lord. ||3||

ਸੇਵਾਕਰਤਹੋਇਨਿਹਕਾਮੀ॥ਤਿਸਕਉਹੋਤਪਰਾਪਤਿਸੁਆਮੀ॥ (Raag Gauri M.5, SGGS. 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 “ਹੋਤਪਰਾਪਤਿਸੁਆਮੀ” makes the Sikh Naami (full of blissful divine Sohjee – budh-bibek) and ‘Par-upkari’ (at the noble service of others).

Further an ideal Sikh is always focused with full faith on one Waheguru in order to attract Divine Blessings to become a Brahm Gyani:

ਮਨਿਸਾਚਾਮੁਖਿਸਾਚਾਸੋਇ॥ ਅਵਰੁਨਪੇਖੈਏਕਸੁਬਿਨੁਕੋਇ॥(Raag Gauri M. 5, SGGS. 272-10).
Man Saachaa Mukh Saachaa Soe || Avar N Paekhai Eaekas Bin Koe ||
The True One is on his mind, and the True One is upon his lips.He sees only the One Lord.

ਨਾਨਕਇਹਲਛਣਬ੍ਰਹਮਗਿਆਨੀਹੋਇ॥੧॥
Naanak Eih Lashhan Breham Giaanee Hoe ||1||
O Nanak, these are the qualities of the God-conscious being. ||1||

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

ਜਿਨੀਨਾਮੁਧਿਆਇਆਗਏਮਸਕਤਿਘਾਲਿ॥ ਨਾਨਕਤੇਮੁਖਉਜਲੇਕੇਤੀਛੁਟੀਨਾਲਿ॥੧॥ (Salok Jap Ji, Guru Nanak, SGGS. 8-12).
Jinee Naam Dhhiaaeiaa Geae Masakath Ghaal ||Naanak Thae Mukh Oujalae Kaethee Shhuttee Naal ||1||
Those who have meditated on the Naam, the Name of the Lord, and departed after having worked by the sweat of their brows
-O Nanak, their faces are radiant in the Court of the Lord, and many are saved along with them! ||1||

Guru Nanak Sahib beautifully draws a contrast of awareness of Divine Shoji of Naam/Gur/Sabd-guru/Waheguru:-

ਗੁਰਮੁਖਿਸਬਦਿਰੰਗਾਵਲੇਅਹਿਨਿਸਿਹਰਿਰਸੁਭੋਗੁ॥੩॥ਚਿਤੁਚਲੈਵਿਤੁਜਾਵਣੋਸਾਕਤਡੋਲਿਡੋਲਾਇ॥ (Sri Raag M. 1, SGGS. 63-1).
Guramukh Sabadh Rangaavalae Ahinis Har Ras Bhog ||3|| Chith Chalai Vith Jaavano Saakath Ddol Ddolaae ||
The Gurmukhs are attuned to the Word of the Shabad. Day and night, they enjoy the Sublime Essence of the Lord. ||3|| The consciousness of the wicked, faithless cynics wanders around in search of transitory wealth, unstable and distracted.

ਸੁਖਜੀਵਣੁਤਿਸੁਆਖੀਐਜਿਸੁਗੁਰਮੁਖਿਵਸਿਆਸੋਇ॥ਨਾਮਵਿਹੂਣੇਕਿਆਗਣੀਜਿਸੁਹਰਿਗੁਰਦਰਸੁਨਹੋਇ॥੬॥ (SGGS 63). Sukh Jeevan This Aakheeai Jis Guramukh Vasiaa Soe || Naam Vihoonae Kiaa Ganee Jis Har Gur Dharas N Hoe ||6||
A life of peace and comfort comes to that Gurmukh, within whom God dwells. Without the Naam, what good are those who do not have the Blessed Vision, the Darshan of the Lord and Guru? ||6||
Conclusion:

For me, the Sikhi truths are like 2+2=4 – absolutely in practical terms and non-dogmatic in approach. Gurbani is the guiding light tower in the life of a Sikh to make it purposeful:

ਗੁਰਬਾਣੀਇਸੁਜਗਮਹਿਚਾਨਣੁਕਰਮਿਵਸੈਮਨਿਆਏ॥੧॥ (Raag Sriraag M. 3, SGGS. 67 -10).
Gurabaanee Eis Jag Mehi Chaanan Karam Vasai Man Aaeae ||1||
Gurbani is the Light to illuminate this world; by His Grace, it comes to abide within the mind. ||1||

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 then it 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.

ਬਾਝੁਗੁਰੂਗੁਬਾਰੁਹੈਬਿਨੁਸਬਦੈਬੂਝਨਪਾਇ॥ (Sri Raag, M.1. SGGS. 55).
Baajh Guroo Gubaar Hai Bin Sabadhai Boojh N Paae ||
Without the Guru, there is only pitch darkness; without the Shabad, understanding is not obtained.

ਬਿਨੁਨਾਵੈਬੋਲੈਸਭੁਵੇਕਾਰੁ॥ਨਾਨਕਨਾਮਿਰਤੇਤਿਨਕਉਜੈਕਾਰੁ॥੩੩॥ (Raag Raamkali M.1, SGGS. 941-17).
Bin Naavai Bolai Sabh Vaekaar || Naanak Naam Rathae Thin Ko Jaikaar ||33||
Without the Name, all that is spoken is useless. O Nanak, attuned to the Naam, their victory is celebrated. ||33||

ਸਬਦੁਬੀਚਾਰਿਭਏਨਿਰੰਕਾਰੀ॥ਗੁਰਮਤਿਜਾਗੇਦੁਰਮਤਿਪਰਹਾਰੀ॥ ((Raag Raamkali M.1, SGGS. 904-3).
Sabadh Beechaar Bheae Nirankaaree || Guramath Jaagae Dhuramath Parehaaree ||
Contemplating the Shabad, one becomes Nirankaari – we come to belong to the Formless Lord God. Awakening to the Guru’s Teachings, evil-mindedness is taken away.

ਗੁਰਮੁਖਿਬੁਢੇਕਦੇਨਾਹੀਜਿਨ੍ਹ੍ਹਾਅੰਤਰਿਸੁਰਤਿਗਿਆਨੁ॥ (Salok Vaaraan and Vadheek M. 3, SGGS).
Guramukh Budtae Kadhae Naahee Jinhaa Anthar Surath Giaan ||
The Gurmukhs never grow old; within them is intuitive understanding and spiritual wisdom. (Thus, free from dementia).

Finally, Waheguru being in the driving seat of a Sikh makes his life not only purposeful but also carefree from the influence of worldly possessions:

ਪਰਵਾਹਨਾਹੀਕਿਸੈਕੇਰੀਬਾਝੁਸਚੇਨਾਹ॥ਦਰਿਵਾਟਉਪਰਿਖਰਚੁਮੰਗਾਜਬੈਦੇਇਤਖਾਹਿ॥ (Raag Asa M. 1, SGGS. 473-18).
Paravaah Naahee Kisai Kaeree Baajh Sachae Naah || Dhar Vaatt Oupar Kharach Mangaa Jabai Dhaee Th Khaahi ||
They do not care for anything else, except their True Husband Lord.
Sitting, waiting at the Lord’s Door, they beg for the spiritual enlightenment to lead a meaningful life

kirpal2singh@yahoo.com

Sikhi does not promote war of any type arising out of differing of opinions (to put down others) or for any acquisition of others’ belongings or expansion of one’s borders etc:-

• ਨਾ ਕੋ ਬੈਰੀ ਨਹੀ ਬਿਗਾਨਾ ਸਗਲ ਸੰਗਿ ਹਮ ਕਉ ਬਨਿ ਆਈ ॥੧॥ (Raag Kaanrhaa M. 5, GGS. 1299-13).
  Naa Ko Bairee Nehee Bigaanaa Sagal Sang Ham Ko Ban Aaee ||1||
  No one is my enemy, and no one is a stranger. I get along with everyone. ||1||…….

ਸਭ ਮਹਿ ਰਵਿ ਰਹਿਆ ਪ੍ਰਭੁ ਏਕੈ ਪੇਖਿ ਪੇਖਿ ਨਾਨਕ ਬਿਗਸਾਈ ॥੩॥੮॥
Sabh Mehi Rav Rehiaa Prabh Eaekai Paekh Paekh Naanak Bigasaaee ||3||8||
The One God is pervading in all. Gazing upon Him, beholding Him, Nanak blossoms forth in happiness. ||3||8||

Gurmat (PIRI) supports and directs resolutions of conflict through MIRI – an advocacy spirit filled with a balanced professionalism approach to resolve conflicting issues or view points. Use of force is a long long…..and long last resort when every persuasive effort fails to bring about amicable resolve. And that too not for territorial gains to boost one’s ego but to practice and spread awareness of Gurmat in such adverse situations.

MIRI is misunderstood as a Militant preparedness. It is rather a power/strength accumulated on becoming Humble (‘aaps ko jo jane neecha so ganei sab te oocha’ – M.5 in Sukhmani Sahib). There is no conflict which cannot be peacefully resolved if the Warring parties have Gurmat Sohjee (Divine Guidance).

The only War promoted in Sikhi on daily basis is directed towards oneself in getting rid of Dubidha/Houmai (personal EGO) in order to merge with Ultimate Reality to gain Divine Dib-Drisht of Akalpurakh/Waheguru as the goal of a Sikh filled with composure and optimism (Chardi Kalaa):-

Gurbani directs a Purpose Driven Life of a Sikh as:-

ਭਈ ਪਰਾਪਤਿ ਮਾਨੁਖ ਦੇਹੁਰੀਆ ॥ ਗੋਬਿੰਦ ਮਿਲਣ ਕੀ ਇਹ ਤੇਰੀ ਬਰੀਆ ॥ (Raag Asa, M. 5, GGS. 12-6).
This human body has been given to you. This is your chance to meet the Lord of the Universe……..

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

– 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 and gives rise to conflicts within us causing hatred and enmity for others.

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 or for awards of bravery in Wars/Conflicts?). Guru Ji gives his personal spiritual experience as:-

– ਗੁਰਮੁਖਿ ਸੇਵਾ ਘਾਲ ਜਿਨਿ ਘਾਲੀ ॥ ਤਿਸੁ ਘੜੀਐ ਸਬਦੁ ਸਚੀ ਟਕਸਾਲੀ ॥੨॥ (Raag Bhairo, M. 4, GGS. 1134-11).
Whoever, as Gurmukh, serves and works hard, 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’ on war-footing is to understand ONESELF:-

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 further 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 and not a Warmonger.

All the Sikh Gurus, Bhagats, Mahapurakhs, Gurmukhs enjoyed PEACE/ANAND and were votaries of Peace as they were filled with Naam and became one with Akalpurakh/Waheguru, which lead them to become Creative and Par-Upkari for the Humanity:-

ਅਨੰਦੁ ਭਇਆ ਮੇਰੀ ਮਾਏ ਸਤਿਗੁਰੂ ਮੈ ਪਾਇਆ ॥ (Raag Raamkali M. 3, GGS. 917-2).
Anandh Bhaeiaa Maeree Maaeae Sathiguroo Mai Paaeiaa ||
I am in ecstasy, O my mother, for I have found my True Guru.

ਸਤਿਗੁਰੁ ਤ ਪਾਇਆ ਸਹਜ ਸੇਤੀ ਮਨਿ ਵਜੀਆ ਵਾਧਾਈਆ ॥
Sathigur Th Paaeiaa Sehaj Saethee Man Vajeeaa Vaadhhaaeeaa ||
I have found the True Guru, with intuitive ease, and my mind vibrates with the music of bliss.

Guru Nanak Sahib’s advice, if heeded, can bring about Peace in the World:-

ਮੁਕਾਮੁ ਕਰਿ ਘਰਿ ਬੈਸਣਾ ਨਿਤ ਚਲਣੈ ਕੀ ਧੋਖ ॥(Srirag M.1, GGS. 64-4).
Mukaam Kar Ghar Baisanaa Nith Chalanai Kee Dhhokh ||
They have made this their resting place and they sit at home, but the urge to depart is always there.

ਮੁਕਾਮੁ ਤਾ ਪਰੁ ਜਾਣੀਐ ਜਾ ਰਹੈ ਨਿਹਚਲੁ ਲੋਕ ॥੧॥
Mukaam Thaa Par Jaaneeai Jaa Rehai Nihachal Lok ||1||
This would be known as a lasting place of rest, only if they were to remain stable and unchanging. ||1||

ਦੁਨੀਆ ਕੈਸਿ ਮੁਕਾਮੇ ॥ ?
Dhuneeaa Kais Mukaamae ||
What sort of a resting place is this world?

ਕਰਿ ਸਿਦਕੁ ਕਰਣੀ ਖਰਚੁ ਬਾਧਹੁ ਲਾਗਿ ਰਹੁ ਨਾਮੇ ॥੧॥ ਰਹਾਉ ॥
Kar Sidhak Karanee Kharach Baadhhahu Laag Rahu Naamae ||1|| Rehaao ||
Doing deeds of faith, pack up the supplies for your journey, and remain committed to the Name. ||1||Pause||

ਜੋਗੀ ਤ ਆਸਣੁ ਕਰਿ ਬਹੈ ਮੁਲਾ ਬਹੈ ਮੁਕਾਮਿ ॥
Jogee Th Aasan Kar Behai Mulaa Behai Mukaam ||
The Yogis sit in their Yogic postures, and the Mullahs sit at their resting stations.

ਪੰਡਿਤ ਵਖਾਣਹਿ ਪੋਥੀਆ ਸਿਧ ਬਹਹਿ ਦੇਵ ਸਥਾਨਿ ॥੨॥
Panddith Vakhaanehi Pothheeaa Sidhh Behehi Dhaev Sathhaan ||2||
The Hindu Pandits recite from their books, and the Siddhas sit in the temples of their gods. ||2||

ਸੁਰ ਸਿਧ ਗਣ ਗੰਧਰਬ ਮੁਨਿ ਜਨ ਸੇਖ ਪੀਰ ਸਲਾਰ ॥
Sur Sidhh Gan Gandhharab Mun Jan Saekh Peer Salaar ||
The angels, Siddhas, worshippers of Shiva, heavenly musicians, silent sages, Saints, priests, preachers, spiritual teachers and commanders

ਦਰਿ ਕੂਚ ਕੂਚਾ ਕਰਿ ਗਏ ਅਵਰੇ ਭਿ ਚਲਣਹਾਰ ॥੩॥
Dhar Kooch Koochaa Kar Geae Avarae Bh Chalanehaar ||3||
-each and every one has left, and all others shall depart as well. ||3||

ਸੁਲਤਾਨ ਖਾਨ ਮਲੂਕ ਉਮਰੇ ਗਏ ਕਰਿ ਕਰਿ ਕੂਚੁ ॥
Sulathaan Khaan Malook Oumarae Geae Kar Kar Kooch ||
The sultans and kings, the rich and the mighty, have marched away in succession.

ਘੜੀ ਮੁਹਤਿ ਕਿ ਚਲਣਾ ਦਿਲ ਸਮਝੁ ਤੂੰ ਭਿ ਪਹੂਚੁ ॥੪॥
Gharree Muhath K Chalanaa Dhil Samajh Thoon Bh Pehooch ||4||
In a moment or two, we shall also depart. O my heart, understand that you must go as well! ||4||

ਸਬਦਾਹ ਮਾਹਿ ਵਖਾਣੀਐ ਵਿਰਲਾ ਤ ਬੂਝੈ ਕੋਇ ॥
Sabadhaah Maahi Vakhaaneeai Viralaa Th Boojhai Koe ||
This is described in the Shabads; only a few understand this!

ਨਾਨਕੁ ਵਖਾਣੈ ਬੇਨਤੀ ਜਲਿ ਥਲਿ ਮਹੀਅਲਿ ਸੋਇ ॥੫॥
Naanak Vakhaanai Baenathee Jal Thhal Meheeal Soe ||5||
Nanak offers this prayer to the One who pervades the water, the land and the air. ||5||

ਅਲਾਹੁ ਅਲਖੁ ਅਗੰਮੁ ਕਾਦਰੁ ਕਰਣਹਾਰੁ ਕਰੀਮੁ ॥
Alaahu Alakh Aganm Kaadhar Karanehaar Kareem ||
He is Allah, the Unknowable, the Inaccessible, All-powerful and Merciful Creator.

ਸਭ ਦੁਨੀ ਆਵਣ ਜਾਵਣੀ ਮੁਕਾਮੁ ਏਕੁ ਰਹੀਮੁ ॥੬॥
Sabh Dhunee Aavan Jaavanee Mukaam Eaek Reheem ||6||
All the world comes and goes-only the Merciful Lord is permanent. ||6||

ਮੁਕਾਮੁ ਤਿਸ ਨੋ ਆਖੀਐ ਜਿਸੁ ਸਿਸਿ ਨ ਹੋਵੀ ਲੇਖੁ ॥
Mukaam This No Aakheeai Jis Sis N Hovee Laekh ||
Call permanent only the One, who does not have destiny inscribed upon His Forehead.

ਅਸਮਾਨੁ ਧਰਤੀ ਚਲਸੀ ਮੁਕਾਮੁ ਓਹੀ ਏਕੁ ॥੭॥
Asamaan Dhharathee Chalasee Mukaam Ouhee Eaek ||7||
The sky and the earth shall pass away; He alone is permanent. ||7||

ਦਿਨ ਰਵਿ ਚਲੈ ਨਿਸਿ ਸਸਿ ਚਲੈ ਤਾਰਿਕਾ ਲਖ ਪਲੋਇ ॥
Dhin Rav Chalai Nis Sas Chalai Thaarikaa Lakh Paloe ||
The day and the sun shall pass away; the night and the moon shall pass away; the hundreds of thousands of stars shall disappear.

ਮੁਕਾਮੁ ਓਹੀ ਏਕੁ ਹੈ ਨਾਨਕਾ ਸਚੁ ਬੁਗੋਇ ॥੮॥੧੭॥
Mukaam Ouhee Eaek Hai Naanakaa Sach Bugoe ||8||17||
He alone is permanent; Nanak speaks the Truth. ||8||17||

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

Kirpal Singh
Wellington, New Zealand

I cannot hold back to tell my thrilling experience with my experiments with horticulture and Gardening in Zaria, Kaduna State, Nigeria which revolves around a spiritual experience.

I was on the staff of Ahmadu Bello University, Zaria (1976-88) where the University put us up in a house surrounded with a park-size compound with an Imli (a huge Tamarind) and Jamun trees. My wife and two daughters were pretty happy with plenty of Imli whereas I enjoyed Jamun fruits a lot. A number of Nigerian girls used to apply Jamun juice on their lips to get a purple beautiful tinge.

My first experiment with fruit and vegetable growing started in Nigeria with somewhat divine intervention. I read a book on ‘How to grow fruits and vegetables’. Collected some saplings and chemical fertilizers from the Agriculture Division of the University and set out with plantation exercise in our vast compound with the help of a house-boy who used to live in a 2-room unit at one corner of the compound. He did the digging and prepared the ground as advised.

Within 2-3 years of our stay, in addition to Imli and Jamun, we were enjoying the following fruits from our compound: oranges (three varieties including Tangerines and Mousamis – seedless), grapefruits, mangoes (three varieties – ‘Jully’ variety was excellent), banana (short and long varieties), guava (2 varieties, white and pink), annar, grapes (both white and red seedless varieties in abundance), papaya (two varieties) and cashew nuts.

While the fruit trees were taking shape, another adventure in planting vegetables was on the way and within months the compound was blossoming with the following:

Roma tomatoes, ladies fingers, green peas, cucumbers, cabbage, cauliflower, potatoes, ground nut, corn, french beans, squash, ‘Tarr’ (karkri), coriander, mint, onions, black beans ( Kale Mah di dal), green chilies and spinach etc.

On one side of the compound was a full length of hedge of ‘Toor dal” (Arhar dal) yielding a lot of green as well as dried dal.

My most favorite part was the middle part of the compound with 50 rose plants of 10 different varieties of different colours (imagine if there were only two roses on each plant!).

Around the ‘rose garden’ were benches to sit and a built-in BBQ facility over shadowed by ‘Forest glory’, Eucalyptus, Temple, Cassurina and Neem trees. Ornamental effects of Hibiscus and Bougainvillea in the background were eye catching.

For someone like me who had not seen even a chili on the plant (while living in the crowded part of Pahar Ganj in Delhi) to achieve such a success was a miraculous. The fact is that before digging the ground, on planting saplings and seeds and while watering I used to recite Waheguru, Waheguru……..

The results were so encouraging with yields of fruits/vegetable that it boosted my faith in Nam Japna believing firmly in: “Prab ka simran sab te oocha”……….and rest.

We shared our produce with our friends (who-so-ever visited us or when we visited them). Our house-boy and his family helped themselves.

My routine was to pluck fruits in the mornings and vegetables in the evenings. I helped myself with plenty of fresh fruits straight from trees all the time, which is not any more in New Zealand (only from supper markets and freezers!).

There were other Indians belonging to Faculty of Agriculture as well as those belonging to farming communities back in India who also tried to grow fruits and vegetables in their respective compounds. But overall they looked up to our compound with a (divine) intervention as I was totally a novice in the field of Agriculture.

ਧਰਮੁ ਭੂਮਿ ਸਤੁ ਬੀਜੁ ਕਰਿ ਐਸੀ ਕਿਰਸ ਕਮਾਵਹੁ ॥ (Raag Thitee M. 1, GGS. 418-13).
Dhharam Bhoom Sath Beej Kar Aisee Kiras Kamaavahu ||
Plant the seed of Truth in the soil of Dharmic faith, and practice such farming.

We spent 12 years in Ahmadu Bello University (the largest university in black Africa) in Zaria in the Northern Nigeria, a predominantly Muslim area. There were mosques on various Campuses and prayers grounds in each faculty. There were close to 150 Indians staff members of faculties of Arts, Agriculture, Medicine, Science Education and Business & Management. I was promoted as a Professor of Chemistry in 1981. As Incharge of M.Sc Analytical Chemistry Programme, humbly speaking, I was able to train about 100 Analytical Chemists who later became Lectures, Professors, Vice Chancellors, State Governors, Heads of Govt. Departments, Ambassadors/High Commissioners including one rose to become the President of Nigeria (H.E. Musa Yar’Adua). PM Dr. Manmohan Singh paid a State Visit to Nigeria in 2008, and President Yar’Adua told him that he was trained by a Sikh like him.

I met and befriended some very good Muslims there and shared Eid feasts with them and learned a great deals of values of Islam in dealing with people. The kind of respect that I enjoyed as a teacher in Nigeria is unforgettable.

I like to sum up with a verse of Gurbani by Guru Ram Das Ji:-

ਹਉ ਮੂਰਖੁ ਕਾਰੈ ਲਾਈਆ ਨਾਨਕ ਹਰਿ ਕੰਮੇ ॥੩॥ (Raag Asa M. 4, GGS. 449-13).
Ho Moorakh Kaarai Laaeeaa Naanak Har Kanmae ||3||
I am just a fool, O Nanak, but the Lord has appointed me to perform His service. ||3||

The NRI Association, New Delhi awarded me “Shiromani Award” for my contribution in Nigeria in 1997. It was received by me from Giani Zail Singh ex- President of India in1998.

Kirpal Singh

Wellington, New Zealand

‘Sarbat da Bhalla’ is a common slogan heard very often that the Sikhs raise on various platforms. But how serious are we in practical terms of this expression needs exploration.

‘Sarbath da bhalla’ is linked with ‘Raaj karega khalsa’.”Sarbat da bhalla” – a slogan we say loudly to portrait that the Sikhs stand for welfare of all. Do we realy mean that in practical terms? No. The divisions among the Sikhs suggest that we are not seeking ‘Bhalla’ even of our community members let alone ‘Bhalla of the Sarbat’ (Humanity).

The ‘Sarbat da bhalla” is clearly linked to Naam that is the powerfull tool in Sikhi that provides ‘sojee’ and strength (blissful intelect) to be able to do “sarbat da bhalla” – “Nanak Naam chardikala, tere bhanne sarbat da bhalla”.

To do Sarbat da bhalla, we first need to obtain Naam, which is the only commodity actually available in plenty in Guru Granth Sahib – “Nanak ke ghar kewal naam”. After becoming familiar with Naam, we are asked to share the same ‘ras’ (blissful experience) with others as part nishkam seva i. e. ‘Sarbat da bhalla’. In other words sharing the spirit of unity taught by Gurbani to others.

Since my childhood I have been listening to this pharase, “Raaj karega Khalsa, aaki rahe no koe”. In some Gurduaras it is being periodically uttered after the daily Ardas for many many years. Are we anywhere near achieving ‘Khalsa Raaj” in India or in any other part of the world?

Coming to ‘Raaj Karega Khalsa” – when, where and how it is going to happen? Are we members of the ‘Sikh Panth’ working collectively towards achieving this objective seriously? The divisions among the Sikhs suggest that we are actually working against this objective.

The most important factors that come to my mind that can possibly help us to achieve this objective are :

1. To forge and achieve unity among the Sikhs – to inculcate a spirit of oneness in the light of Gurbani.
2. To obey the messages of Gurbani that bind not only the various factions of Sikhs but those who at present do not call themselves as Sikhs.
3. To bring out the Universal Spirit of Gurbani that binds us together under one umbrella, such as: “toon ghat ghat antar”, “toon mera pita toon hei mera mata” and “manas ki jaat sabai eke pachanvo” etc.
4. To remove “Aakis”- those who are sitting in opposition because of ignorance of Gurbani.

Gurmat has equipped us as how to go about – by using the various divine (Sach) names which were sacred in the past, present and shall remain so in the future: “Aad sach jugad sach hebi sach Nanak hosi bhi sach”. This Sach is known by various names such as Vahiguru/Waheguru, IkOnkaar, Satnam, Katapurakh/Kartar, Akalpurak, Ram, Nirankar, Har, Niranjan, Allah etc. etc.

Why should we feel shy as to not recognize our present spiritual path with linkage to the past spiritual paths. Sikhi of today has a lot common with preceding spiritual paths minus some rituals of the past and plus some new rituals.

According to Gurbani, “kinka ek jis je basave ta ki mehma kathi na jave”. It is good to offer Langar meals to a large number of people (just a meal) but of no use if they do not grasp a ‘Kinka of Gurbani”.

The Sikhi has been tried out by 10 successive Gurus and other Gurmukhs over a long period of time.The strength of Sikhi lies in that it is the only tolerant religion in which and in its scripture (Guru Granth Sahib) the various divine names of Almighty are listed and revered equally. In a Sikh Gurduara one hears, Waheguru, Ram, Allah joyfully. This is worth partaking with others to draw them closer.

It is our duty to share with others as part of Seva (service) our deep conviction of our heritage as where we stand through the the messages of Gurbani . We need to tell them what a Sikh stands for by extending a hand of friendship that we all belong to same Father though known by different names. Once we understand then a cordial communication starts to work towards a common goal i. e. ‘Raaj of Khalsa’ – a land where people care for one an other as moral duty. This will result in spread of Sikhi in India and around the globe to extend boundaries of Khalsa Raaj everywhere and the Deras will be dismantled.

My estimate is that in less than 50 years the expression ‘Raaj Karega Khalsa’ will be realized provided we share the Gurmat with others without our personal narrow biases. This will build confidence and respect among the Communities and Governments in neighboring countries such as Pakistan allowing an easy access to Sikh Guruduaras in Pakistan thus fulfilling our request to Waheguru in our daily Ardas.

Kirpal Singh

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

– ਵਿਣੁ ਤੁਧੁ ਹੋਰੁ ਜਿ ਮੰਗਣਾ ਸਿਰਿ ਦੁਖਾ ਕੈ ਦੁਖ ॥ ਦੇਹਿ ਨਾਮੁ ਸੰਤੋਖੀਆ ਉਤਰੈ ਮਨ ਕੀ ਭੁਖ ॥(Raag Raamkali M. 5, GGS. 958-1).
To ask for any other than You, Lord, is the most miserable of miseries.
Please bless me with Your Name, and make me content; may the hunger of my mind be satisfied.

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

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

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

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

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

Some Personal Experiences of Gurmat

At very young age I started reciting Waheguru, Waheguru……on the influence of my mother and the Dharmak (Divinity) lessons at my School. Our School used to open with a daily reciting of a Gurbani Sbad followed by Ardas. I used to walk to my school and back home reciting Waheguru on the way. One day my attention stuck on the following promises in Gurbani that led me to a more focussed Gurmat searching endeavours in Gurbani:-

1. ਤਿਥੈ ਤੂ ਸਮਰਥੁ ਜਿਥੈ ਕੋਇ ਨਾਹਿ ॥ ਓਥੈ ਤੇਰੀ ਰਖ ਅਗਨੀ ਉਦਰ ਮਾਹਿ ॥ (Raag Raamkali M. 5, GGS. 962-1).
   Thithhai Thoo Samarathh Jithhai Koe Naahi || Outhhai Thaeree Rakh Aganee Oudhar Maahi ||
   Where You are, Almighty Lord, the0re is no one else. There, in the fire of the mother’s womb, You protected us.
2. ਸੁਣਿ ਕੈ ਜਮ ਕੇ ਦੂਤ ਨਾਇ ਤੇਰੈ ਛਡਿ ਜਾਹਿ ॥ ਭਉਜਲੁ ਬਿਖਮੁ ਅਸਗਾਹੁ ਗੁਰ ਸਬਦੀ ਪਾਰਿ ਪਾਹਿ ॥
   Sun Kai Jam Kae Dhooth Naae Thaerai Shhadd Jaahi || Bhoujal Bikham Asagaahu Gur Sabadhee Paar Paahi ||
   Hearing Your Name, the Messenger of Death runs away The terrifying, treacherous, impassible world-ocean is crossed over, through the Word of the Guru’s Shabad.
3. ਜਿਨ ਕਉ ਲਗੀ ਪਿਆਸ ਅੰਮ੍ਰਿਤੁ ਸੇਇ ਖਾਹਿ ॥ ਕਲਿ ਮਹਿ ਏਹੋ ਪੁੰਨੁ ਗੁਣ ਗੋਵਿੰਦ ਗਾਹਿ ॥
   Jin Ko Lagee Piaas Anmrith Saee Khaahi || Kal Mehi Eaeho Punn Gun Govindh Gaahi ||
   Those who feel thirst for You, take in Your Ambrosial Nectar. This is the only act of goodness in this Dark Age of Kali Yuga, to sing the Glorious Praises of the Lord of the Universe.
4. ਸਭਸੈ ਨੋ ਕਿਰਪਾਲੁ ਸਮ੍ਹ੍ਹਾਲੇ ਸਾਹਿ ਸਾਹਿ ॥ ਬਿਰਥਾ ਕੋਇ ਨ ਜਾਇ ਜਿ ਆਵੈ ਤੁਧੁ ਆਹਿ ॥੯॥
   Sabhasai No Kirapaal Samhaalae Saahi Saahi || Birathhaa Koe N Jaae J Aavai Thudhh Aahi ||9||
   He is Merciful to all; He sustains us with each and every breath. Those who come to You with love and faith are never turned away empty-handed. ||9||

On the blessings of Waheguru, the above 4 core messages impacted my mind at young age and that led me into a serious contemplative effort to explore Gurbani knowing that He has been there for me before I was born and shall be therein life (ਤਿਥੈ ਤੂ ਸਮਰਥੁ ਜਿਥੈ ਕੋਇ ਨਾਹਿ ॥ ਓਥੈ ਤੇਰੀ ਰਖ ਅਗਨੀ ਉਦਰ ਮਾਹਿ).

I started realizing that the Spiritual journey of a Sikh though starts with Waheguru Jaap and Nit-nem of Gurbani but the process is long and tedious. Waheguru Jaap and Gurbani do lead one on this path. However, the Kipa/Nadr/Bakshish/Gurparsad/Grace of Waheguru bridges the gap.

At times I get perplexed whether or not I am a Sikh? At an age of 15yrs as a student of Sri Guru Teg Bahadur Khalsa Higher Secondary School, Dev Nagar, Delhi, I became an Amritdhari Sikh and remembered all the Nitnem Banis and Sukhmani Sahib by heart. Soon after I sat for a competitive ‘Dharamak (Divinity) Examination conducted by the SGPC, Amritsar on all india basis and I won a place on merit and was awarded a scholarship for two years. All this was enough for me to grow egoistic of my spiritual status among my siblings who were neither Amritdhari nor showed any interest to be Amritdhari.

This brought some discard in the family primarily because I became difficult and demanding. I fell in love with Sikhi and at the same I developed hatred for votaries of other religions and non-Amrithdharis. I got in to a lot of conflict and became an angry person – a non- cooperative and a non-compromising as a person till I struck with the following impressionable tuks in Rehras Sahib and Sohila, which brought a softening attitude in me about others:-

ਤੂੰ ਘਟ ਘਟ ਅੰਤਰਿ ਸਰਬ ਨਿਰੰਤਰਿ ਜੀ ਹਰਿ ਏਕੋ ਪੁਰਖੁ ਸਮਾਣਾ ॥ (Raag Asa M. 4, GGS. GGS.11-1 & 348-4 repeated twice in GGS).
Thoon Ghatt Ghatt Anthar Sarab Niranthar Jee Har Eaeko Purakh Samaanaa ||
You are totally pervading within each and every heart; O Lord, You are the One Primal Being, All-permeating.

ਸਭ ਮਹਿ ਜੋਤਿ ਜੋਤਿ ਹੈ ਸੋਇ ॥ਤਿਸ ਕੈ ਚਾਨਣਿ ਸਭ ਮਹਿ ਚਾਨਣੁ ਹੋਇ II (Raag Dhanaasree M. 1,GGS. 663-8).
Sabh Mehi Joth Joth Hai Soe ||This Kai Chaanan Sabh Mehi Chaanan Hoe ||
The Divine Light is within everyone; You are that Light. Yours is that Light which shines within everyone.

The following verses in Sukhmani Sahib brought an awareness of Gurmat REHAT and the associated responsibilities other than the Sikh Rehat Maryada given at the time of Amrit Chakna”-

ਰਹਤ ਅਵਰ ਕਛੁ ਅਵਰ ਕਮਾਵਤ ॥ ਮਨਿ ਨਹੀ ਪ੍ਰੀਤਿ ਮੁਖਹੁ ਗੰਢ ਲਾਵਤ ॥(Raag Gauri M. 5, GGS.269-7).
Rehath Avar Kashh Avar Kamaavath ||Man Nehee Preeth Mukhahu Gandt Laavath ||
He says one thing, and does something else. There is no love in his heart, and yet with his mouth he talks tall.

ਜਾਨਨਹਾਰ ਪ੍ਰਭੂ ਪਰਬੀਨ ॥ ਬਾਹਰਿ ਭੇਖ ਨ ਕਾਹੂ ਭੀਨ ॥
Jaananehaar Prabhoo Parabeen ||Baahar Bhaekh N Kaahoo Bheen ||
The Omniscient Lord God is the Knower of all. He is not impressed by outward display.

ਅਵਰ ਉਪਦੇਸੈ ਆਪਿ ਨ ਕਰੈ ॥ਆਵਤ ਜਾਵਤ ਜਨਮੈ ਮਰੈ ॥
Avar Oupadhaesai Aap N Karai ||Aavath Jaavath Janamai Marai ||
One who does not practice what he preaches to others, Shall come and go in reincarnation, through birth and death.

ਜਿਸ ਕੈ ਅੰਤਰਿ ਬਸੈ ਨਿਰੰਕਾਰੁ ॥ ਤਿਸ ਕੀ ਸੀਖ ਤਰੈ ਸੰਸਾਰੁ ॥
Jis Kai Anthar Basai Nirankaar ||This Kee Seekh Tharai Sansaar ||
One whose inner being is filled with the Formless Lord, By his teachings, the world is saved.

ਜੋ ਤੁਮ ਭਾਨੇ ਤਿਨ ਪ੍ਰਭੁ ਜਾਤਾ ॥ਨਾਨਕ ਉਨ ਜਨ ਚਰਨ ਪਰਾਤਾ ॥੭॥
Jo Thum Bhaanae Thin Prabh Jaathaa ||Naanak Oun Jan Charan Paraathaa ||7||
Those who are pleasing to You, God, know You. Nanak falls at their feet. ||7||

The above pankties sized me up and put me in place by shaking my ego.

Next came another powerful quote of Sukhmani Sahib that I had read thousands of times before but this time it came with a stronger message to resolve my dubida (duality) to show a straight path to go forward:-

ਗੁਰ ਕੀ ਮਤਿ ਤੂੰ ਲੇਹਿ ਇਆਨੇ ॥ ਭਗਤਿ ਬਿਨਾ ਬਹੁ ਡੂਬੇ ਸਿਆਨੇ ॥ (Raag Gauri M.5, GGS.288-18).
Gur Kee Math Thoon Laehi Eiaanae || Bhagath Binaa Bahu Ddoobae Siaanae ||
Take the Guru’s advice, you ignorant; Without devotion, even the clever have drowned.

To receive – ‘ਗੁਰ ਕੀ ਮਤਿ’ is essential but it should not be left to just reading about it (i.e. just reading Gurbani). What is essential is to put the Gurmat in devotional practice (with full faith and trust) – where I was utterly lacking. I realized that by being a university professor of analytical chemistry I could look through Gurbani analytically but at the same time that was not enough till I accept the Gurmat (the direction) with devotion and faith and put in practice in real life.

Another hit struck me on becoming aware of the following message that there is need to make room for ‘ਗੋਵਿੰਦੁ ਧਿਆਵੈ’ for all based on developing a devotional equation with Waheguru irrespective of one’s academic qualifications.

ਜੋ ਪ੍ਰਾਣੀ ਗੋਵਿੰਦੁ ਧਿਆਵੈ ॥ ਪੜਿਆ ਅਣਪੜਿਆ ਪਰਮ ਗਤਿ ਪਾਵੈ ॥੧॥ (Raag Gauri M. 5, GGS. 197)
jo praanee govindh dhhiaavai ||parriaa anaparriaa param gath paavai ||1||
The mortal whether educated or uneducated who meditates on the Preserve of the World, obtains the Supreme Dignity.

The need for a grasp of Gurbani was further strengthened by pankties like the following:-

ਸਤਿਗੁਰ ਕੀ ਬਾਣੀ ਸਤਿ ਸਰੂਪੁ ਹੈ ਗੁਰਬਾਣੀ ਬਣੀਐ ॥ (Raag Gauri M. 4, GGS. 304-16).
Sathigur Kee Baanee Sath Saroop Hai Gurabaanee Baneeai ||
The Word of the True Guru’s Bani is the embodiment of Truth; through Gurbani, one becomes perfect.

The most difficult task for me (and perhaps for a Sikh) is as how to become Gurbani
(ਗੁਰਬਾਣੀ ਬਣੀਐ)?

A selection of Gurbani/Gurmat messages in the form of instructions and promises provided guidance to move on to the Sikhi Marg, Some such enlightening pankties are as given below:-

1. ਗੁਰਾ ਇਕ ਦੇਹਿ ਬੁਝਾਈ ॥ ਸਭਨਾ ਜੀਆ ਕਾ ਇਕੁ ਦਾਤਾ ਸੋ ਮੈ ਵਿਸਰਿ ਨ ਜਾਈ ॥II ੫(Guru Nanak Ji, Japji, GGS 2).
   guraa eik dhaehi bujhaaee ||sabhanaa jeeaa kaa eik dhaathaa so mai visar n jaaee ||5||
   The Guru has given me this one understanding:
   there is only the One, the Giver of all souls. May I never forget Him! ||5||
2. ਕੀਤਾ ਲੋੜੀਐ ਕੰਮੁ ਸੁ ਹਰਿ ਪਹਿ ਆਖੀਐ ॥ ਕਾਰਜੁ ਦੇਇ ਸਵਾਰਿ ਸਤਿਗੁਰ ਸਚੁ ਸਾਖੀਐ (Raag Sri Rag M. 1, GGS 91)
   keethaa lorreeai kanm s har pehi aakheeai ||kaaraj dhaee savaar sathigur sach saakheeai |
   Whatever work you wish to accomplish-tell it to the Lord.
   He will resolve your affairs; the True Guru gives His Guarantee of Truth.
3. ਪੋਥੀ ਪਰਮੇਸਰ ਕਾ ਥਾਨੁ ॥ (Rag Sarang M. 5, GGS 1226)
   Pothhee paramaesar kaa thhaan ||
   This Holy Book is the home of the Transcendent Lord God.
4. ਗੁਰੁ ਪਰਮੇਸਰੁ ਏਕੋ ਜਾਣੁ ॥ (Raag Gond M. 5, GGS 864).
   gur paramaesar eaeko jaan ||
   Know that the Guru and the Transcendent Lord are One.
5. ਪ੍ਰਭ ਕੈ ਸਿਮਰਨਿ ਗਿਆਨੁ ਧਿਆਨੁ ਤਤੁ ਬੁਧਿ ॥ (Raag Gaurhee Sukhmanee, M. 5, GGS 262).
   prabh kai simaran giaan dhhiaan thath budhh ||
   In the remembrance of God are knowledge, meditation and the essence of wisdom.
6. ਹਰਿ ਸਿਮਰਨ ਮਹਿ ਆਪਿ ਨਿਰੰਕਾਰਾ ॥ (Raag Gaurhee Sukhmanee, M. 5, GGS 263).
   har simaran mehi aap nirankaaraa ||
   In the remembrance of the Lord, He Himself is Formless.
7. ਸਾਚੁ ਕਹੋਂ ਸੁਨ ਲੇਹੁ ਸਭੈ ਜਿਨ ਪ੍ਰੇਮ ਕੀਓ ਤਿਨ ਹੀ ਪ੍ਰਭ ਪਾਇਓ ॥੯॥੨੯॥ (Dasam Granth, page 42).
   Saach(u) kahon sun leh(u) sabhai jin prem kooo tin hoo Prabh paaio||9||29| |
   I speak Truth, all should turn their ears towards it: he, who is absorbed in True Love, he would realize the Lord. 9.29.
8. ਘਾਲਿ ਖਾਇ ਕਿਛੁ ਹਥਹੁ ਦੇਇ ॥ ਨਾਨਕ ਰਾਹੁ ਪਛਾਣਹਿ ਸੇਇ ॥੧॥(Raag Saran, M. 1, GGS 1245).
   ghaal khaae kishh hathhahu dhaee ||naanak raahu pashhaanehi saee ||1||
   One who works for what he eats, and gives some of what he has- O Nanak, he knows the Path. ||1||
9. ਕੂੜ ਨਿਖੁਟੇ ਨਾਨਕਾ ਓੜਕਿ ਸਚਿ ਰਹੀ ॥੨॥ (Raag Raamkalee M. 1, GGS 953).
   koorr nikhuttae naanakaa ourrak sach rehee ||2||
   Falsehood will come to an end, O Nanak, and Truth will prevail in the end. ||2|
10. ਮਿਠਤੁ ਨੀਵੀ ਨਾਨਕਾ ਗੁਣ ਚੰਗਿਆਈਆ ਤਤੁ ॥ ( Raag Aasaa, M. 1, GGS 470).
    mithath neevee naanakaa gun changiaaeeaa thath ||
    Sweetness and humility, O Nanak, are the essence of virtue and goodness.
11. ਨਾਨਕ ਫਿਕੈ ਬੋਲਿਐ ਤਨੁ ਮਨੁ ਫਿਕਾ ਹੋਇ ॥ ( Raag Aasaa, M. 1, GGS 473).
    naanak fikai boliai than man fikaa hoe ||
    O Nanak, speaking insipid words, the body and mind become insipid.
12. ਕਰਨ ਨ ਸੁਨੈ ਕਾਹੂ ਕੀ ਨਿੰਦਾ ॥ ਸਭ ਤੇ ਜਾਨੈ ਆਪਸ ਕਉ ਮੰਦਾ ॥(Gauri M. 5, GGS. 274-5).
    Karan N Sunai Kaahoo Kee Nindhaa ||Sabh Thae Jaanai Aapas Ko Mandhaa ||
    Whose ears do not listen to slander against anyone,Who deems himself to be the worst of all
13. ਕਬੀਰ ਕਾਮ ਪਰੇ ਹਰਿ ਸਿਮਰੀਐ ਐਸਾ ਸਿਮਰਹੁ ਨਿਤ ॥ (Salok: Bhagat Kabir, GGS 1373).
    kabeer kaam parae har simareeai aisaa simarahu nith ||
    Kabeer, you remember the Lord in meditation, only when the need arises. You should remember Him all the time.
14. ਪ੍ਰਭੁ ਮਿਲਿਓ ਸੁਖ ਬਾਲੇ ਭੋਲੇ ॥੧॥ ਰਹਾਉ ॥ (Raag Kaanrhaa, M. 5, GGS 1307).
    prabh miliou sukh baalae bholae ||1|| rehaao ||
    I have met God through innocent faith, and He has blessed me with peace. ||1||Pause||
15. ਨਾਨਕ ਸਿਮਰਨੁ ਪੂਰੈ ਭਾਗਿ ॥੬॥ (Raag Gaurhee Sukhmanee, M. 5, GGS 263).
    naanak simaran poorai bhaag ||6||
    O Nanak, this meditative remembrance comes only by perfect destiny. ||6||
16. ਜਿਨ ਹਰਿ ਜਪਿਆ ਸੇ ਹਰਿ ਹੋਏ ਹਰਿ ਮਿਲਿਆ ਕੇਲ ਕੇਲਾਲੀ ॥੩॥ ( Raag Dhanaasree, M. 4 GGS 667).
    jin har japiaa sae har hoeae har miliaa kael kaelaalee ||3||
    Those who meditate on the Lord, become the Lord; the playful, wondrous Lord meets them. ||3||
17. ਮਾਰੈ ਰਾਖੈ ਏਕੋ ਆਪਿ ॥ ਮਾਨੁਖ ਕੈ ਕਿਛੁ ਨਾਹੀ ਹਾਥਿ ॥(Raag Gaurhee Sukhmanee, M. 5, GGS 281).
    maarai raakhai eaeko aap ||maanukh kai kishh naahee haathh ||
    The One Lord Himself destroys and also preserves.
    Nothing at all is in the hands of mortal beings.
18. ਸਬਦੁ ਬੀਚਾਰਿ ਭਏ ਨਿਰੰਕਾਰੀ ॥ ਗੁਰਮਤਿ ਜਾਗੇ ਦੁਰਮਤਿ ਪਰਹਾਰੀ ॥ (Raag Raamkalee, M. 1, GGS 904).
    sabadh beechaar bheae nirankaaree || guramath jaagae dhuramath parehaaree ||
    Contemplating the Shabad, we become Nirankaari – we come to belong to the Formless Lord God. awakening to the Guru’s Teachings, evil-mindedness is taken away.
19. ਸਤਸੰਗਤਿ ਕੈਸੀ ਜਾਣੀਐ ॥ ਜਿਥੈ ਏਕੋ ਨਾਮੁ ਵਖਾਣੀਐ ॥(Raag Sriraag, M. 1, GGS 72).
    sathasangath kaisee jaaneeai ||jithhai eaeko naam vakhaaneeai ||
    How is the Society of the Saints to be known. There, the Name of the One Lord is chanted
20. ਪ੍ਰਭ ਮਿਲਣੈ ਕੀ ਏਹ ਨੀਸਾਣੀ ॥ ਮਨਿ ਇਕੋ ਸਚਾ ਹੁਕਮੁ ਪਛਾਣੀ ॥ (Raag Maajh, M. 5, GGS 106).
    prabh milanai kee eaeh neesaanee ||man eiko sachaa hukam pashhaanee ||
    This is the sign of union with God: in the mind, the Command of the True Lord is recognized.
21. ਜਿਨ੍ਹ੍ਹਾ ਨ ਵਿਸਰੈ ਨਾਮੁ ਸੇ ਕਿਨੇਹਿਆ ॥ ਭੇਦੁ ਨ ਜਾਣਹੁ ਮੂਲਿ ਸਾਂਈ ਜੇਹਿਆ ॥੧॥(Raag Aasaa, M. 5, GGS 397).
    jinhaa n visarai naam sae kinaehiaa ||bhaedh n jaanahu mool saanee jaehiaa ||1||
    What are they like – those who do not forget the Naam, the Name of the Lord? Know that there is absolutely no difference; they are exactly like the Lord. ||1||

The above messages are though clear but not easy to accept, follow and to put in practice. There is need to have a virtual Guru Ji speaking in person to bring the desirable motivation such as provided by the following pankties:-

ਬਾਣੀ ਗੁਰੂ ਗੁਰੂ ਹੈ ਬਾਣੀ ਵਿਚਿ ਬਾਣੀ ਅੰਮ੍ਰਿਤੁ ਸਾਰੇ ॥ (Raag Nat Narain, M. 4, GGS. 982-10).
Baanee Guroo Guroo Hai Baanee Vich Baanee Anmrith Saarae ||
The Word, the Bani is Guru, and Guru is the Bani. Within the Bani, the Ambrosial Nectar is contained.

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

A feeling of virtual presence of Guru Ji by my side keeps hammering the need for a daily resolve of seriously contemplating on Gurbani to attract Gurparsad in order to grasp the Divine essence of Gurbani (TAT):-

ਸੋਧਤ ਸੋਧਤ ਸੋਧਤ ਸੀਝਿਆ ॥ ਗੁਰ ਪ੍ਰਸਾਦਿ ਤਤੁ ਸਭੁ ਬੂਝਿਆ ॥ (Raag Gaurhee Sukhmanee, M. 5, GGS 281).
sodhhath sodhhath sodhhath seejhiaa ||gur prasaadh thath sabh boojhiaa ||
Searching, searching, searching, and finally, success!
By Guru’s Grace, the essence of all reality is understood.

What is now the ‘TAT’ (Divine Sohjee)? – which is proclaimed as the only divine force in Guru Granth Sahib -‘Nanak ke ghar kewal Naam’ that Guru Nanak Sahib trusts as the greatest force that serves him as his life support:-

ਤੇਰਾ ਏਕੁ ਨਾਮੁ ਤਾਰੇ ਸੰਸਾਰੁ ॥ ਮੈ ਏਹਾ ਆਸ ਏਹੋ ਆਧਾਰੁ ॥੧॥ ਰਹਾਉ (Sriraag, M. 1, GGS 24).
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 keeps reminding as well on his own wish, which is handy to bag:-

ਵਿਸਰੁ ਨਾਹੀ ਦਾਤਾਰ ਆਪਣਾ ਨਾਮੁ ਦੇਹੁ ॥ (Raag Suhi M. 5, GGS. 762-3).
Visar Naahee Dhaathaar Aapanaa Naam Dhaehu ||
Never forget me, O Great Giver – please bless me with Your Naam.

ਗੁਣ ਗਾਵਾ ਦਿਨੁ ਰਾਤਿ ਨਾਨਕ ਚਾਉ ਏਹੁ ॥੮॥੨॥੫॥੧੬॥
Gun Gaavaa Dhin Raath Naanak Chaao Eaehu ||8||2||5||16||
To sing Your Glorious Praises day and night – O Nanak, this is my heartfelt desire. ||8||2||5||16||

Following Guru Arjan Dev Ji’s Ji advice that:-

ਗੁਰੁ ਪਰਮੇਸਰੁ ਏਕੋ ਜਾਣੁ ॥ Raag Gond M. 5, GGS. 864-9).
Gur Paramaesar Eaeko Jaan ||
Know that the Guru and the Transcendent Lord are One.

‘ ਗੁਰੁ ਪਰਮੇਸਰੁ ਏਕੋ ਜਾਣੁ’ – If Guru and Parmeshar are same that it would be easier for me to first befriend the Guru to know the secrets of knowing and reaching Waheguru. The Guru translates the necessity of Divine Connectivity all the time to leading to Divine Pargas:-

ਆਠ ਪਹਰ ਪ੍ਰਭ ਪੇਖਹੁ ਨੇਰਾ ॥ ਮਿਟੈ ਅਗਿਆਨੁ ਬਿਨਸੈ ਅੰਧੇਰਾ ॥(Raag Gauri Sukhmanee Guru Arjan Dev, GGS. 293)
aath pehar prabh paekhahu naeraa ||mittai agiaan binasai andhhaeraa ||
Behold God near at hand, twenty-four hours a day. Ignorance shall depart, and darkness shall be dispelled.

The light of Gurbani shines and brings an awareness that lifts me up to accept the Truths in all the Spiritual Books and Granths to forge a sense of Universal Brotherhood:-

ਚਾਰੇ ਵੇਦ ਹੋਏ ਸਚਿਆਰ ॥ਪੜਹਿ ਗੁਣਹਿ ਤਿਨ੍ਹ੍ਹ ਚਾਰ ਵੀਚਾਰ ॥ (Raag Asa M. 1, GGS. 470-8).
Chaarae Vaedh Hoeae Sachiaar ||Parrehi Gunehi Thinh Chaar Veechaar |I
The four Vedas, Holy books and Guru Granth Sahib each claim to be true.Reading and studying them, four doctrines are found.

ਭਾਉ ਭਗਤਿ ਕਰਿ ਨੀਚੁ ਸਦਾਏ ॥ਤਉ ਨਾਨਕ ਮੋਖੰਤਰੁ ਪਾਏ ॥੨॥
Bhaao Bhagath Kar Neech Sadhaaeae ||Tho Naanak Mokhanthar Paaeae ||2||
With loving devotional worship, abiding in humility,O Nanak, salvation is attained. ||2||

This brings one in the realm of Saram Khand or Lavaan #2. The trend of further Spiritual growth can be extrapolated:-

The next step has a waiting period when to get divine inspiration to speak and write as Waheguru directs:-

ਅਗਮ ਅਗੋਚਰੁ ਸਚੁ ਸਾਹਿਬੁ ਮੇਰਾ ॥ ਨਾਨਕੁ ਬੋਲੈ ਬੋਲਾਇਆ ਤੇਰਾ ॥੪॥੨੩॥੨੯॥(Raag Suhi M. 5, GGS. 743-4).
Agam Agochar Sach Saahib Maeraa ||Naanak Bolai Bolaaeiaa Thaeraa
You are inaccessible and unfathomable, O my True Lord and Master
Nanak speaks as You inspire him to speak. ||

Following the above, a Sikh moves to the glorious step when a Sikh experiences like Kabir Ji that Waheguru is not only Ang-Sang but also follows him/her:-

ਕਬੀਰ ਮਨੁ ਨਿਰਮਲੁ ਭਇਆ ਜੈਸਾ ਗੰਗਾ ਨੀਰੁ ॥ ਪਾਛੈ ਲਾਗੋ ਹਰਿ ਫਿਰੈ ਕਹਤ ਕਬੀਰ ਕਬੀਰ ॥੫੫॥ (Salok Bhagat Kabir, GGS. 1367-7).
Kabeer Man Niramal Bhaeiaa Jaisaa Gangaa Neer ||Paashhai Laago Har Firai Kehath Kabeer Kabeer ||55||
Kabeer, my mind has become immaculate, like the waters of the Ganges. The Lord follows after me, calling, “”Kabeer! Kabeer!””||55||

I realize that the Sikh ‘Spiritual Journey’ starts with Waheguru Nam Japna, Nit-nem of Gurbani to meet a Guru in Parthak form (virtually present ang-sang) and then move along with the Guru firmly in order to know the Guru’s GURU (Waheguru) intimately with love, devotion and utmost humility (total loss of personal ego). This follows leading in to a magnetic Divine relationship in equilibrium with equal pull as experienced by Kabir Ji – an ultimate aim of a Sikh.

There is a promise in Gurbani worth trying:-

ਦੁਖ ਭੰਜਨੁ ਤੇਰਾ ਨਾਮੁ ਜੀ ਦੁਖ ਭੰਜਨੁ ਤੇਰਾ ਨਾਮੁ ॥ (Raag Maajh M. 5. GGS. 218-4).
Dhukh Bhanjan Thaeraa Naam Jee Dhukh Bhanjan Thaeraa Naam ||
The Destroyer of sorrow is Your Name, Lord; the Destroyer of sorrow is Your Name.

ਆਠ ਪਹਰ ਆਰਾਧੀਐ ਪੂਰਨ ਸਤਿਗੁਰ ਗਿਆਨੁ ॥੧॥ ਰਹਾਉ ॥
Aath Pehar Aaraadhheeai Pooran Sathigur Giaan ||1|| Rehaao ||
Twenty-four hours a day, dwell upon the wisdom of the Perfect True Guru ||1||Pause||

Uttering of Waheguru, Waheguru……..Waheguru comes as a natural consequence of sign of a Divine bond – ਪੂਰਨ ਸਤਿਗੁਰ ਗਿਆਨੁ that leads to understanding of ‘Divine Virtues and Divine Hukam’ as propagated in the body of Guru Granth Sahib.

Guru Nanak Sahib, however warns to be vigilant of exercising our ego in the Path to know Waheguru who is revealed as per His Nadr:-

ਬਹੁਤਾ ਕਹੀਐ ਬਹੁਤਾ ਹੋਇ ॥ (Jap Ji Guru Nanak, GGS. 6-9).
Bahuthaa Keheeai Bahuthaa Hoe ||
The more you say about Waheguru, the more there still remains to be said.

ਵਡਾ ਸਾਹਿਬੁ ਊਚਾ ਥਾਉ ॥ ਊਚੇ ਉਪਰਿ ਊਚਾ ਨਾਉ ॥
Vaddaa Saahib Oochaa Thhaao || Oochae Oupar Oochaa Naao ||
Great is the Master, High is His Heavenly Home.
Highest of the High is Waheguru, still above all is His Name.

ਏਵਡੁ ਊਚਾ ਹੋਵੈ ਕੋਇ ॥ ਤਿਸੁ ਊਚੇ ਕਉ ਜਾਣੈ ਸੋਇ ॥
Eaevadd Oochaa Hovai Koe || This Oochae Ko Jaanai Soe ||
Only one as Great and as High as God. Can know His Lofty and Exalted State.

ਜੇਵਡੁ ਆਪਿ ਜਾਣੈ ਆਪਿ ਆਪਿ ॥ ਨਾਨਕ ਨਦਰੀ ਕਰਮੀ ਦਾਤਿ ॥੨੪॥
Jaevadd Aap Jaanai Aap Aap || Naanak Nadharee Karamee Dhaath ||24||
Only He Himself is that Great. He Himself knows Himself. O Nanak, by His Glance of Grace, He bestows His Blessings. ||24||

Finally, I share the following Gurmat Anubhav of Guru Amar Das Ji and Guru Arjan Dev Ji for providing necessary Gurmat guidance:-

ਸਦਾ ਸਿਫਤਿ ਸਲਾਹ ਤੇਰੀ ਨਾਮੁ ਮਨਿ ਵਸਾਵਏ ॥ (Raag Raamkali M. 3, GGS. 917-7).
Sadhaa Sifath Salaah Thaeree Naam Man Vasaaveae ||
Constantly singing Your Praises and Glories, Your Name is enshrined in the mind.

ਨਾਮੁ ਜਿਨ ਕੈ ਮਨਿ ਵਸਿਆ ਵਾਜੇ ਸਬਦ ਘਨੇਰੇ ॥
Naam Jin Kai Man Vasiaa Vaajae Sabadh Ghanaerae ||
The divine melody of the Shabad vibrates for those, within whose minds the Naam abides.

• ਧੁਰਿ ਕਰਮਿ ਪਾਇਆ ਤੁਧੁ ਜਿਨ ਕਉ ਸਿ ਨਾਮਿ ਹਰਿ ਕੈ ਲਾਗੇ ॥ (Raag Raamkali M. 3, GGS. 917-13).
  Dhhur Karam Paaeiaa Thudhh Jin Ko S Naam Har Kai Laagae ||
  Those who have such preordained destiny are attached to the Waheguru’s Name

ਕਹੈ ਨਾਨਕੁ ਤਹ ਸੁਖੁ ਹੋਆ ਤਿਤੁ ਘਰਿ ਅਨਹਦ ਵਾਜੇ ॥੫॥
Kehai Naanak Theh Sukh Hoaa Thith Ghar Anehadh Vaajae ||5||
Says Nanak, they are at peace, and the unstruck Divine sound current of Waheguru’s name vibrates within them. ||5||

• ਤੂ ਮੇਰਾ ਪਿਤਾ ਤੂਹੈ ਮੇਰਾ ਮਾਤਾ ॥ ਤੂ ਮੇਰੇ ਜੀਅ ਪ੍ਰਾਨ ਸੁਖਦਾਤਾ ॥ (Raag Bhaira-o M. 5, GGS. 1144-9).
  Thoo Maeraa Pithaa Thoohai Maeraa Maathaa ||Thoo Maerae Jeea Praan Sukhadhaathaa ||
  You are my Father, and You are my Mother. You are my Soul, my Breath of Life, the Giver of Peace.

ਤੂ ਮੇਰਾ ਠਾਕੁਰੁ ਹਉ ਦਾਸੁ ਤੇਰਾ ॥ ਤੁਝ ਬਿਨੁ ਅਵਰੁ ਨਹੀ ਕੋ ਮੇਰਾ ॥੧॥
Thoo Maeraa Thaakur Ho Dhaas Thaeraa || Thujh Bin Avar Nehee Ko Maeraa ||1||
You are my Lord and Master; I am Your slave. Without You, I have no one at all. ||1||

ਕਰਿ ਕਿਰਪਾ ਕਰਹੁ ਪ੍ਰਭ ਦਾਤਿ ॥ ਤੁਮ੍ਹ੍ਹਰੀ ਉਸਤਤਿ ਕਰਉ ਦਿਨ ਰਾਤਿ ॥੧॥ ਰਹਾਉ ॥
Kar Kirapaa Karahu Prabh Dhaath || Thumharee Ousathath Karo Dhin Raath ||1|| Rehaao ||
Please bless me with Your Mercy, God, and give me this gift, That I may sing Your Praises, day and night. ||1||Pause||

• ਨਾਨਕੁ ਏਕ ਕਰੈ ਅਰਦਾਸਿ ॥ (Raag Suhi M. 5, GGS. 742-4).
  Naanak Eaek Karai Aradhaas ||
  Nanak makes one prayer:

ਵਿਸਰੁ ਨਾਹੀ ਪੂਰਨ ਗੁਣਤਾਸਿ ॥੪॥੧੮॥੨੪॥
Visar Naahee Pooran Gunathaas ||4||18||24||
May I never forget You, O perfect treasure of virtue. ||4||18||24||

Gurmat is grasped through – “Sikhi Sikhia Gur Vichaar, Nadri Karam Lagai Paar” ( M.1).

Kirpal Singh

Wellington, New Zealand

Gurbani clearly distinguishes Raja Ram s/o of Raja Dashrath of Ayodhya and omnipresent Akalpurak/Kartar/Ik Onkar) as given in Jap Ji in the Guru Granth Sahib – ੴ ਸਤਿਨਾਮੁ ਕਰਤਾ ਪੁਰਖੁ ਨਿਰਭਉ ਨਿਰਵੈਰੁ ਅਕਾਲ ਮੂਰਤਿ ਅਜੂਨੀ ਸੈਭੰ ਗੁਰਪ੍ਰਸਾਦਿ ॥……….

• ਨਾ ਓਹਿ ਮਰਹਿ ਨ ਠਾਗੇ ਜਾਹਿ ॥ (Jap, Guru Nanak, GGS. 8-4).
  Naa Ouhi Marehi N Thaagae Jaahi ||
  Neither death nor deception comes to those,

ਜਿਨ ਕੈ ਰਾਮੁ ਵਸੈ ਮਨ ਮਾਹਿ ॥
Jin Kai Raam Vasai Man Maahi ||
Within whose minds the Lord abides.

ਤਿਥੈ ਭਗਤ ਵਸਹਿ ਕੇ ਲੋਅ ॥
Thithhai Bhagath Vasehi Kae Loa ||
The devotees of many worlds dwell there

ਕਰਹਿ ਅਨੰਦੁ ਸਚਾ ਮਨਿ ਸੋਇ ॥
Karehi Anandh Sachaa Man Soe ||
They celebrate; their minds are imbued with the True Lord.

Guru Nanak Dev Ji and Guru Teg Bahadur Ji do recognise the existence of Ram of Ayodhya, his associates and King Ravan in Gurbani as a human-beings in the Gurbani:-

• ਰੋਵੈ ਰਾਮੁ ਨਿਕਾਲਾ ਭਇਆ ॥ (Raag Raamkali M. 1, GGS. 953-19).
  Rovai Raam Nikaalaa Bhaeiaa ||
  Rama wept when he was sent into exile,

ਸੀਤਾ ਲਖਮਣੁ ਵਿਛੁੜਿ ਗਇਆ ॥
Seethaa Lakhaman Vishhurr Gaeiaa ||
And separated from Sita and Lakhshman.

ਰੋਵੈ ਦਹਸਿਰੁ ਲੰਕ ਗਵਾਇ ॥
Rovai Dhehasir Lank Gavaae ||
The ten-headed Raawan, who stole away Sita with the beat of his tambourine,

ਜਿਨਿ ਸੀਤਾ ਆਦੀ ਡਉਰੂ ਵਾਇ ॥
Jin Seethaa Aadhee Ddouroo Vaae ||
Wept when he lost Sri Lanka.

ਰੋਵਹਿ ਪਾਂਡਵ ਭਏ ਮਜੂਰ ॥
Rovehi Paanddav Bheae Majoor ||
The Paandavas once lived in the Presence of the Lord;

ਜਿਨ ਕੈ ਸੁਆਮੀ ਰਹਤ ਹਦੂਰਿ ॥
Jin Kai Suaamee Rehath Hadhoor ||
They were made slaves, and wept.

• ਰਾਮੁ ਗਇਓ ਰਾਵਨੁ ਗਇਓ ਜਾ ਕਉ ਬਹੁ ਪਰਵਾਰੁ ॥ (Salok M.9, GGS. 1429-3).
  Raam Gaeiou Raavan Gaeiou Jaa Ko Bahu Paravaar ||
  Raam Chand passed away, as did Raawan, even though he had lots of relatives.

ਕਹੁ ਨਾਨਕ ਥਿਰੁ ਕਛੁ ਨਹੀ ਸੁਪਨੇ ਜਿਉ ਸੰਸਾਰੁ ॥੫੦॥
Kahu Naanak Thhir Kashh Nehee Supanae Jio Sansaar ||50||
Says Nanak, nothing lasts forever; the world is like a dream. ||50||

Bhagat Prahlaad was devotee of Ram even before the existence of Raja Ram of Ayodhya:-

-ਪ੍ਰਹਲਾਦ ਪਠਾਏ ਪੜਨ ਸਾਲ ॥(Raag Basant Bhagat Kabir, GGS. 1194-7).
Prehalaadh Pathaaeae Parran Saal ||
Prahlaad was sent to school.

ਸੰਗਿ ਸਖਾ ਬਹੁ ਲੀਏ ਬਾਲ ॥
Sang Sakhaa Bahu Leeeae Baal ||
He took many of his friends along with him.

ਮੋ ਕਉ ਕਹਾ ਪੜ੍ਹ੍ਹਾਵਸਿ ਆਲ ਜਾਲ ॥
Mo Ko Kehaa Parrhaavas Aal Jaal ||
He asked his teacher, “”Why do you teach me about worldly affairs?

ਮੇਰੀ ਪਟੀਆ ਲਿਖਿ ਦੇਹੁ ਸ੍ਰੀ ਗੋੁਪਾਲ ॥੧॥
Maeree Patteeaa Likh Dhaehu Sree Guopaal ||1||
Write the Name of the Dear Lord on my tablet.””||1||

ਨਹੀ ਛੋਡਉ ਰੇ ਬਾਬਾ ਰਾਮ ਨਾਮ ॥
Nehee Shhoddo Rae Baabaa Raam Naam ||
O Baba, I will not forsake the Name of the Lord.

ਮੇਰੋ ਅਉਰ ਪੜ੍ਹ੍ਹਨ ਸਿਉ ਨਹੀ ਕਾਮੁ ॥੧॥ ਰਹਾਉ ॥
Maero Aour Parrhan Sio Nehee Kaam ||1|| Rehaao ||
I will not bother with any other lessons. ||1||Pause||

Bhagat Namdev Ji speaks about Ram who is present in all human-beings since the creation of humanity:-

• ਸਭੈ ਘਟ ਰਾਮੁ ਬੋਲੈ ਰਾਮਾ ਬੋਲੈ ॥ (Raag Mali Gaura Bhagat Namdev, GGS. 988-16).
  Sabhai Ghatt Raam Bolai Raamaa Bolai ||
  Within all hearts, the Lord speaks, the Lord speaks.

ਰਾਮ ਬਿਨਾ ਕੋ ਬੋਲੈ ਰੇ ॥੧॥ ਰਹਾਉ ॥
Raam Binaa Ko Bolai Rae ||1|| Rehaao ||
Who else speaks, other than the Lord? ||1||Pause||

Bhagat Kabir Ji draws distinction between Ram of Ayodhya and the Omnipresent Lord/Akalpurakhin the following verses in the Guru Granth Sahib:-

• ਕਬੀਰ ਰਾਮ ਕਹਨ ਮਹਿ ਭੇਦੁ ਹੈ ਤਾ ਮਹਿ ਏਕੁ ਬਿਚਾਰੁ ॥ (Salok Bhagat Kabir. GGS. 1374-14).
  Kabeer Raam Kehan Mehi Bhaedh Hai Thaa Mehi Eaek Bichaar ||
  Kabeer, it does make a difference, how you chant the Lord’s Name, ‘Raam’. This is something to consider.

ਸੋਈ ਰਾਮੁ ਸਭੈ ਕਹਹਿ ਸੋਈ ਕਉਤਕਹਾਰ ॥੧੯੦॥
Soee Raam Sabhai Kehehi Soee Kouthakehaar ||190||
Everyone uses the same word for the son of Dasrath and the Wondrous Lord. ||190||

ਕਬੀਰ ਰਾਮੈ ਰਾਮ ਕਹੁ ਕਹਿਬੇ ਮਾਹਿ ਬਿਬੇਕ ॥
Kabeer Raamai Raam Kahu Kehibae Maahi Bibaek ||
Kabeer, use the word ‘Raam’, only to speak of the All-pervading Lord. You must make that distinction

ਏਕੁ ਅਨੇਕਹਿ ਮਿਲਿ ਗਇਆ ਏਕ ਸਮਾਨਾ ਏਕ ॥੧੯੧॥
Eaek Anaekehi Mil Gaeiaa Eaek Samaanaa Eaek ||191||
One ‘Raam’ is pervading everywhere, while the other is contained only in himself. ||191||

Guru Amar Das Ji also clarifies by his own spiritual experience that by mere chanting Ram (Akalpurak/Kartar) is not obtained unless one receives the Divine Grace:-

• ਰਾਮ ਰਾਮ ਸਭੁ ਕੋ ਕਹੈ ਕਹਿਐ ਰਾਮੁ ਨ ਹੋਇ ॥ (Raag Goorjree M. 3, GGS. 491-1).
  Raam Raam Sabh Ko Kehai Kehiai Raam N Hoe ||
  Everyone chants the Lord’s Name, Raam, Raam; but by such chanting, the Lord is not obtained.

ਗੁਰ ਪਰਸਾਦੀ ਰਾਮੁ ਮਨਿ ਵਸੈ ਤਾ ਫਲੁ ਪਾਵੈ ਕੋਇ ॥੧॥
Gur Parasaadhee Raam Man Vasai Thaa Fal Paavai Koe ||1||
By Guru’s Grace, the Lord comes to dwell in the mind, and then, the fruits are obtained. ||1||

Gur Arjan Dev Ji explicitly distinguishes Ram of Ayodhya from the Divine Lord (Akalpurak, Kartar,ੴ )

• ਮੇਰੇ ਰਾਮ ਰਾਇ ਤੂੰ ਸੰਤਾ ਕਾ ਸੰਤ ਤੇਰੇ ॥ (Raag Suhi M. 5, GGS. 749-19).
  Maerae Raam Raae Thoon Santhaa Kaa Santh Thaerae ||
  O my Sovereign Lord, You belong to the Saints, and the Saints belong to You.

ਤੇਰੇ ਸੇਵਕ ਕਉ ਭਉ ਕਿਛੁ ਨਾਹੀ ਜਮੁ ਨਹੀ ਆਵੈ ਨੇਰੇ ॥੧॥ ਰਹਾਉ ॥
Thaerae Saevak Ko Bho Kishh Naahee Jam Nehee Aavai Naerae ||1|| Rehaao ||
Your servant is not afraid of anything; the Messenger of Death cannot even approach him. ||1||Pause||

Guru Teg Bahadur Ji expands on the importance of Divine name of Lord ( Akalpurak, Kartar,ੴ ).

• ਰਾਮ ਨਾਮੁ ਉਰ ਮੈ ਗਹਿਓ ਜਾ ਕੈ ਸਮ ਨਹੀ ਕੋਇ ॥ (Salok M. 9, GGS. 1429-10).
  Raam Naam Our Mai Gehiou Jaa Kai Sam Nehee Koe ||
  I have enshrined the Lord’s Name within my heart; there is nothing equal to it.

ਜਿਹ ਸਿਮਰਤ ਸੰਕਟ ਮਿਟੈ ਦਰਸੁ ਤੁਹਾਰੋ ਹੋਇ ॥੫੭॥੧॥
Jih Simarath Sankatt Mittai Dharas Thuhaaro Hoe ||57||1||
Meditating in remembrance on it, my troubles are taken away; I have received the Blessed Vision of Your Darshan. ||57||1||

Guru Gobind Singh Ji makes it further clear by distances himself from the Sanatani gods:-

• ਮੈ ਨ ਗਨੇਸਹਿ ਪ੍ਰਿਥਮ ਮਨਾਊ ॥ (Dasam Granth, Guru Gobind Singh, Dasam Granth, 434/1).
  Mai Na Ganesahi Prithama Manaaoo ॥

ਕਿਸਨ ਬਿਸਨ ਕਬਹੂੰ ਨ ਧਿਆਊ ॥
Kisan Bisan Kabahooaan Na Dhiaaaoo ॥
I do not adore Ganesha in the beginning and also do not meditate on Krishna and Vishnu

ਕਾਨਿ ਸੁਨੇ ਪਹਿਚਾਨ ਨ ਤਿਨ ਸੋ ॥
Kaani Sune Pahichaan Na Tin So ॥

ਲਿਵ ਲਾਗੀ ਮੋਰੀ ਪਗ ਇਨ ਸੋ ॥੪੩੪॥
Liva Laagee Moree Paga Ein So ॥434॥

I have only heard about them with my ears and I do not recognize them my consciousness is absorbed at the feet of the Supreme Kal (the Immanent Brahman).

I do hope the above quotes from the Guru Granth Sahib and Dasam Granth guide as on the Ram as per Gurmat.

Sikhi is only “Piri” (which stores humility, compassion and service) and not “Miri” (which stores dignity but with certain degree of arrogance). According to Gurbani, Miri and Piri do not go together. There is need for some historical correction to be made some where to stay in tune with Gurbani. I apologize to those who believe in prevalent historical assertions in Sakhees on Sikh History but I would urge them to re-examine the concept in the light of Gurbani. Guru Hargobind Ji and Baba Buddha Ji could have not made a mistake? I think it went as it was intended for Guru Ji to continue to stay in “Piri’ of Sikhi with greater strength rather than diluting with “Miri.” Sikhi breeds only spirituality, humility, service and not temporal or political power. No spiritually imbued Sikh will ever join power-politics. Sikhi is Spirituality and Nishkam-Sewa in whatever profession you choose in life – a serious search in the core message of Gurbani will convince you. The moment spirit touches materialism it lowers the spirit to carnal. During 240+ years of Sikh Guru’s life time, PIRI was prominent except for a brief period when concept of MIRI crept in. Thakhats of Miri are there to uphold PIRI rather than to devalue PIRI.

Piri/ Spirituality are being of the spirit. It is a devotion to the metaphysical matters and activities, which renew uplift, comfort, heal, and inspire us and the others with whom we interact. It is the development of True Divine being to the point that one’s spirit is raised to the Holy Spirit of God, the highest spiritual achievement ever possible.

Spirituality is preparing the body and mind, to receive God’s inspiration and translating it into thinking, speech, and into actions leading to the development of virtuous habits forming good character. Being humble, loving and Compassionate is the Goal in Life leading to Spiritual Enlightenment, which is to unite the Conscious Mind with the Universal metaphysical, incomprehensible, unfathomable One Creator. True spirituality is achieved by logically applying teachings incorporated in Sabd Guru that allow ego to vanish in the fire of Divine love and fear. Only a true Guru, who has achieved oneness with God, can give such true spiritual teachings. The purpose of developing our spirituality is to be free of spiritual ignorance, free of selfish or destructive behavioral patterns (renunciation/detachment) and free to return to our eternal home in God. The mechanical recitation of Nitnem and other rituals performed daily etc without understanding are all superstitions without any spiritual benefit. It is the development of virtues which makes it a devotional worship says Guru Nanak in his Japji:-

ਸਭਿ ਗੁਣ ਤੇਰੇ ਮੈ ਨਾਹੀ ਕੋਇ ॥ (Jap Guru Nanak, GGS. 4-15).
Sabh Gun Thaerae Mai Naahee Koe ||
All virtues are Yours, Lord, I have none at all.

ਵਿਣੁ ਗੁਣ ਕੀਤੇ ਭਗਤਿ ਨ ਹੋਇ ॥
Vin Gun Keethae Bhagath N Hoe ||
Without virtue, there is no devotional worship.

PIRI in Sikhi is Sat Sangat imbued with Naam and Sabd:-

• ਸਤਸੰਗਤਿ ਕੈਸੀ ਜਾਣੀਐ ॥ (Sri Raag M. 1, GGS. 72-1).
  Sathasangath Kaisee Jaaneeai ||
  How is the Society of the Saints to be known?

ਜਿਥੈ ਏਕੋ ਨਾਮੁ ਵਖਾਣੀਐ ॥
Jithhai Eaeko Naam Vakhaaneeai ||
There, the Name of the One Lord is chanted.

ਏਕੋ ਨਾਮੁ ਹੁਕਮੁ ਹੈ ਨਾਨਕ ਸਤਿਗੁਰਿ ਦੀਆ ਬੁਝਾਇ ਜੀਉ ॥੫॥ (Sri Raag M. 1, GGS. 72-2).
Eaeko Naam Hukam Hai Naanak Sathigur Dheeaa Bujhaae Jeeo ||5||
The One Name is the Lord’s Command; O Nanak, the True Guru has given me this understanding. ||5||

• ਦੇਵ ਸਥਾਨੈ ਕਿਆ ਨੀਸਾਣੀ ॥ (Raag Raamkali Bhagat Beni, GGS, 974-8).
  Dhaev Sathhaanai Kiaa Neesaanee ||
  What is the insignia of the Divine Lord’s dwelling?

ਤਹ ਬਾਜੇ ਸਬਦ ਅਨਾਹਦ ਬਾਣੀ ॥
Theh Baajae Sabadh Anaahadh Baanee ||
The unstruck sound current of the Shabad vibrates there.

MIRI on the other hand is defined by Mahan Kosh as chieftainship, headship, political affairs or power- ਅਮੀਰੀ. ਸਰਦਾਰੀ। (2) ਬਾਦਸ਼ਾਹਤ. By definition Miri and Piri contradict IMHO even though it was carried out by and after 6th Guru except ninth Guru. The moment spirit touches materialism (Matter) it lowers the spirit to carnal as it creates arrogance and superiority, which spoils the foundation of spirituality (humility).

We need to be guided by, “Gurbani Eis Jag Mein Channan” (M. 3, GGS. 67-10) and “Gurmat Saachi Saacha Vichaar” (M.3, GGS. 917-12).

I am grateful to use some portion of private correspondence with Dr. Virinder Singh Grewal, MI, USA on this subject of PIRI – MIRI on which we both concur profoundly.

Kirpal Singh
Wellington, New Zealand

Guru Amar Das Ji in Raag Maaroo emphasises the need to grasp Sabd-Guru/Gurmat to embrace Naam for becoming a Gurmukh with Dib-drishti in order to eradicate Houmai/Ego to live in harmony. However, in this process a rider of Divine Mercy/Grace/Nadr/Kirpa/Gur Parsad is necessary as compared to one’s self efforts:-

ਜਿਸ ਨੋ ਪ੍ਰੇਮੁ ਮੰਨਿ ਵਸਾਏ ॥ ਸਾਚੈ ਸਬਦਿ ਸਹਜਿ ਸੁਭਾਏ ॥ (Raag Maaroo M. 3, GGS. 1016-5).
Jis No Praem Mann Vasaaeae || Saachai Sabadh Sehaj Subhaaeae ||
One whose mind is filled with the Lord’s Love. Is intuitively exalted by the True Word of the Shabad.

ਏਹਾ ਵੇਦਨ ਸੋਈ ਜਾਣੈ ਅਵਰੁ ਕਿ ਜਾਣੈ ਕਾਰੀ ਜੀਉ ॥੧॥
Eaehaa Vaedhan Soee Jaanai Avar K Jaanai Kaaree Jeeo ||1||
He alone knows the pain of this love; what does anyone else know about its cure? ||1||

ਆਪੇ ਮੇਲੇ ਆਪਿ ਮਿਲਾਏ ॥ ਆਪਣਾ ਪਿਆਰੁ ਆਪੇ ਲਾਏ ॥
Aapae Maelae Aap Milaaeae || Aapanaa Piaar Aapae Laaeae ||
He Himself unites in His Union. He Himself inspires us with His Love.

ਪ੍ਰੇਮ ਕੀ ਸਾਰ ਸੋਈ ਜਾਣੈ ਜਿਸ ਨੋ ਨਦਰਿ ਤੁਮਾਰੀ ਜੀਉ ॥੧॥ ਰਹਾਉ ॥
Praem Kee Saar Soee Jaanai Jis No Nadhar Thumaaree Jeeo ||1|| Rehaao ||
He alone appreciates the value of Your Love, upon whom You shower Your Grace, O Lord. ||1||Pause||

ਦਿਬ ਦ੍ਰਿਸਟਿ ਜਾਗੈ ਭਰਮੁ ਚੁਕਾਏ ॥ ਗੁਰ ਪਰਸਾਦਿ ਪਰਮ ਪਦੁ ਪਾਏ ॥
Dhib Dhrisatt Jaagai Bharam Chukaaeae || Gur Parasaadh Param Padh Paaeae ||
One whose spiritual vision is awakened – his doubt is driven out. By Guru’s Grace, he obtains the supreme status.

ਸੋ ਜੋਗੀ ਇਹ ਜੁਗਤਿ ਪਛਾਣੈ ਗੁਰ ਕੈ ਸਬਦਿ ਬੀਚਾਰੀ ਜੀਉ ॥੨॥
So Jogee Eih Jugath Pashhaanai Gur Kai Sabadh Beechaaree Jeeo ||2||
He alone is a Yogi, who understands this way, and contemplates the Word of the Guru’s Shabad. ||2||

ਸੰਜੋਗੀ ਧਨ ਪਿਰ ਮੇਲਾ ਹੋਵੈ ॥ ਗੁਰਮਤਿ ਵਿਚਹੁ ਦੁਰਮਤਿ ਖੋਵੈ ॥
Sanjogee Dhhan Pir Maelaa Hovai || Guramath Vichahu Dhuramath Khovai ||
By good destiny, the soul-bride is united with her Husband Lord. Following the Guru’s Teachings, she eradicates her evil-mindedness from within.

ਰੰਗ ਸਿਉ ਨਿਤ ਰਲੀਆ ਮਾਣੈ ਅਪਣੇ ਕੰਤ ਪਿਆਰੀ ਜੀਉ ॥੩॥
Rang Sio Nith Raleeaa Maanai Apanae Kanth Piaaree Jeeo ||3||
With love, she continually enjoys pleasure with Him; she becomes the beloved of her Husband Lord. ||3||

ਸਤਿਗੁਰ ਬਾਝਹੁ ਵੈਦੁ ਨ ਕੋਈ ॥ ਆਪੇ ਆਪਿ ਨਿਰੰਜਨੁ ਸੋਈ ॥
Sathigur Baajhahu Vaidh N Koee || Aapae Aap Niranjan Soee ||
Other than the True Guru, there is no physician. He Himself is the Immaculate Lord.

ਸਤਿਗੁਰ ਮਿਲਿਐ ਮਰੈ ਮੰਦਾ ਹੋਵੈ ਗਿਆਨ ਬੀਚਾਰੀ ਜੀਉ ॥੪॥
Sathigur Miliai Marai Mandhaa Hovai Giaan Beechaaree Jeeo ||4||
Meeting with the True Guru, evil is conquered, and spiritual wisdom is contemplated. ||4||

ਏਹੁ ਸਬਦੁ ਸਾਰੁ ਜਿਸ ਨੋ ਲਾਏ ॥ ਗੁਰਮੁਖਿ ਤ੍ਰਿਸਨਾ ਭੁਖ ਗਵਾਏ ॥
Eaehu Sabadh Saar Jis No Laaeae || Guramukh Thrisanaa Bhukh Gavaaeae ||
One who is committed to this most sublime Shabad. Becomes Gurmukh, and is rid of thirst and hunger.

ਆਪਣ ਲੀਆ ਕਿਛੂ ਨ ਪਾਈਐ ਕਰਿ ਕਿਰਪਾ ਕਲ ਧਾਰੀ ਜੀਉ ॥੫॥
Aapan Leeaa Kishhoo N Paaeeai Kar Kirapaa Kal Dhhaaree Jeeo ||5||
By one’s own efforts, nothing can be accomplished; the Lord, in His Mercy, bestows power. ||5||

ਅਗਮ ਨਿਗਮੁ ਸਤਿਗੁਰੂ ਦਿਖਾਇਆ ॥ ਕਰਿ ਕਿਰਪਾ ਅਪਨੈ ਘਰਿ ਆਇਆ ॥
Agam Nigam Sathiguroo Dhikhaaeiaa || Kar Kirapaa Apanai Ghar Aaeiaa ||
The True Guru has revealed the essence of the Shaastras and the Vedas. In His Mercy, He has come into the home of my self.

ਅੰਜਨ ਮਾਹਿ ਨਿਰੰਜਨੁ ਜਾਤਾ ਜਿਨ ਕਉ ਨਦਰਿ ਤੁਮਾਰੀ ਜੀਉ ॥੬॥
Anjan Maahi Niranjan Jaathaa Jin Ko Nadhar Thumaaree Jeeo ||6||
In the midst of Maya, the Immaculate Lord is known, by those upon whom You bestow Your Grace. ||6||

ਗੁਰਮੁਖਿ ਹੋਵੈ ਸੋ ਤਤੁ ਪਾਏ ॥ ਆਪਣਾ ਆਪੁ ਵਿਚਹੁ ਗਵਾਏ ॥
Guramukh Hovai So Thath Paaeae || Aapanaa Aap Vichahu Gavaaeae ||
One who becomes Gurmukh, obtains the essence of reality; He eradictes his self-conceit from within.

ਸਤਿਗੁਰ ਬਾਝਹੁ ਸਭੁ ਧੰਧੁ ਕਮਾਵੈ ਵੇਖਹੁ ਮਨਿ ਵੀਚਾਰੀ ਜੀਉ ॥੭॥
Sathigur Baajhahu Sabh Dhhandhh Kamaavai Vaekhahu Man Veechaaree Jeeo ||7||
Without the True Guru, all are entangled in worldly affairs; consider this in your mind, and see. ||7||

ਇਕਿ ਭ੍ਰਮਿ ਭੂਲੇ ਫਿਰਹਿ ਅਹੰਕਾਰੀ ॥ ਇਕਨਾ ਗੁਰਮੁਖਿ ਹਉਮੈ ਮਾਰੀ ॥
Eik Bhram Bhoolae Firehi Ahankaaree || Eikanaa Guramukh Houmai Maaree ||
Some are deluded by doubt; they strut around egotistically. Some, as Gurmukh, subdue their egotism.

ਸਚੈ ਸਬਦਿ ਰਤੇ ਬੈਰਾਗੀ ਹੋਰਿ ਭਰਮਿ ਭੁਲੇ ਗਾਵਾਰੀ ਜੀਉ ॥੮॥
Sachai Sabadh Rathae Bairaagee Hor Bharam Bhulae Gaavaaree Jeeo ||8||
Attuned to the True Word of the Shabad, they remain detached from the world. The other ignorant fools wander, confused and deluded by doubt. ||8||

ਗੁਰਮੁਖਿ ਜਿਨੀ ਨਾਮੁ ਨ ਪਾਇਆ ॥ ਮਨਮੁਖਿ ਬਿਰਥਾ ਜਨਮੁ ਗਵਾਇਆ ॥
Guramukh Jinee Naam N Paaeiaa || Manamukh Birathhaa Janam Gavaaeiaa ||
Those who have not become Gurmukh, and who have not found the Naam, the Name of the Lord. Those self-willed manmukhs waste their lives uselessly.

ਅਗੈ ਵਿਣੁ ਨਾਵੈ ਕੋ ਬੇਲੀ ਨਾਹੀ ਬੂਝੈ ਗੁਰ ਬੀਚਾਰੀ ਜੀਉ ॥੯॥
Agai Vin Naavai Ko Baelee Naahee Boojhai Gur Beechaaree Jeeo ||9||
In the world hereafter, nothing except the Name will be of any assistance; this is understood by contemplating the Guru. ||9||

ਅੰਮ੍ਰਿਤ ਨਾਮੁ ਸਦਾ ਸੁਖਦਾਤਾ ॥ ਗੁਰਿ ਪੂਰੈ ਜੁਗ ਚਾਰੇ ਜਾਤਾ ॥
Anmrith Naam Sadhaa Sukhadhaathaa || Gur Poorai Jug Chaarae Jaathaa ||
The Ambrosial Naam is the Giver of peace forever. Throughout the four ages, it is known through the Perfect Guru.

ਜਿਸੁ ਤੂ ਦੇਵਹਿ ਸੋਈ ਪਾਏ ਨਾਨਕ ਤਤੁ ਬੀਚਾਰੀ ਜੀਉ ॥੧੦॥੧॥
Jis Thoo Dhaevehi Soee Paaeae Naanak Thath Beechaaree Jeeo ||10||1||
He alone receives it, unto whom You bestow it; this is the essence of reality which Nanak has realized. ||10||1||

Guru Nanak Sahib provides a key to Anand/Sahaj:-

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

ਸਹੁ ਨਦਰਿ ਕਰਿ ਦੇਖੈ ਸੋ ਦਿਨੁ ਲੇਖੈ ਕਾਮਣਿ ਨਉ ਨਿਧਿ ਪਾਈ ॥
Sahu Nadhar Kar Dhaekhai So Dhin Laekhai Kaaman No Nidhh Paaee ||
When the Husband Lord looks upon the soul-bride with His Gracious Glance, that day is historic – the bride obtains the nine treasures.

The need is to become “ਕਾਮਣਿ”, which come with Divine Mercy/Grace Nadr/Kirpa/Gurparsad only.

Guru Arjan Dev Ji endorses the above sentiment as:-

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

Kirpal Singh
Wellington, NewZealand

I am reproducing some quotes Gurbani with the hope that you may find answer to your query?. The verses are self explanatory and translations are from the Internet by Sant Singh Khalsa Ji:-

ਆਪੀਨ੍ਹ੍ਹੈ ਆਪੁ ਸਾਜਿਓ ਆਪੀਨ੍ਹ੍ਹੈ ਰਚਿਓ ਨਾਉ ॥ (Raag Asa M. 1, GGS. 463-4).
Aapeenhai Aap Saajiou Aapeenhai Rachiou Naao ||
He Himself created Himself; He Himself assumed His Name.

ਦੁਯੀ ਕੁਦਰਤਿ ਸਾਜੀਐ ਕਰਿ ਆਸਣੁ ਡਿਠੋ ਚਾਉ ॥
Dhuyee Kudharath Saajeeai Kar Aasan Dditho Chaao ||
Secondly, He fashioned the creation; seated within the creation, He beholds it with delight.

ਦਾਤਾ ਕਰਤਾ ਆਪਿ ਤੂੰ ਤੁਸਿ ਦੇਵਹਿ ਕਰਹਿ ਪਸਾਉ ॥
Dhaathaa Karathaa Aap Thoon Thus Dhaevehi Karehi Pasaao ||
You Yourself are the Giver and the Creator; by Your Pleasure, You bestow Your Mercy.

ਤੂੰ ਜਾਣੋਈ ਸਭਸੈ ਦੇ ਲੈਸਹਿ ਜਿੰਦੁ ਕਵਾਉ ॥
Thoon Jaanoee Sabhasai Dhae Laisehi Jindh Kavaao ||
You are the Knower of all; You give life, and take it away again with a word.

ਕਰਿ ਆਸਣੁ ਡਿਠੋ ਚਾਉ ॥੧॥
Kar Aasan Dditho Chaao ||1||
Seated within the creation, You behold it with delight. ||1||

• ਆਪੀਨ੍ਹ੍ਹੈ ਆਪੁ ਸਾਜਿ ਆਪੁ ਪਛਾਣਿਆ ॥ (Raag Malar M. 1, GGS. 1279-5).
  Aapeenhai Aap Saaj Aap Pashhaaniaa ||
  He Himself created Himself; He Himself understands Himself.

ਅੰਬਰੁ ਧਰਤਿ ਵਿਛੋੜਿ ਚੰਦੋਆ ਤਾਣਿਆ ॥
Anbar Dhharath Vishhorr Chandhoaa Thaaniaa ||
Separating the sky and the earth, He has spread out His canopy.

ਵਿਣੁ ਥੰਮ੍ਹ੍ਹਾ ਗਗਨੁ ਰਹਾਇ ਸਬਦੁ ਨੀਸਾਣਿਆ ॥
Vin Thhanmhaa Gagan Rehaae Sabadh Neesaaniaa ||
Without any pillars, He supports the sky, through the insignia of His Shabad.

ਸੂਰਜੁ ਚੰਦੁ ਉਪਾਇ ਜੋਤਿ ਸਮਾਣਿਆ ॥
Sooraj Chandh Oupaae Joth Samaaniaa ||
Creating the sun and the moon, He infused His Light into them.

ਕੀਏ ਰਾਤਿ ਦਿਨੰਤੁ ਚੋਜ ਵਿਡਾਣਿਆ ॥
Keeeae Raath Dhinanth Choj Viddaaniaa ||
He created the night and the day; Wondrous are His miraculous plays.

ਤੀਰਥ ਧਰਮ ਵੀਚਾਰ ਨਾਵਣ ਪੁਰਬਾਣਿਆ ॥
Theerathh Dhharam Veechaar Naavan Purabaaniaa ||
He created the sacred shrines of pilgrimage, where people contemplate righteousness and Dharma, and take cleansing baths on special occasions.

ਤੁਧੁ ਸਰਿ ਅਵਰੁ ਨ ਕੋਇ ਕਿ ਆਖਿ ਵਖਾਣਿਆ ॥
Thudhh Sar Avar N Koe K Aakh Vakhaaniaa ||
There is no other equal to You; how can we speak and describe You?

ਸਚੈ ਤਖਤਿ ਨਿਵਾਸੁ ਹੋਰ ਆਵਣ ਜਾਣਿਆ ॥੧॥
Sachai Thakhath Nivaas Hor Aavan Jaaniaa ||1||
You are seated on the throne of Truth; all others come and go in reincarnation. ||1||

• ਆਪੇ ਆਪਿ ਸਗਲ ਮਹਿ ਆਪਿ ॥ (Raag Gauri M. 5, GGS. 28-12).
  Aapae Aap Sagal Mehi Aap ||
  He Himself is All-in-Himself

ਅਨਿਕ ਜੁਗਤਿ ਰਚਿ ਥਾਪਿ ਉਥਾਪਿ ॥
Anik Jugath Rach Thhaap Outhhaap ||
In His many ways, He establishes and disestablishes.

ਅਬਿਨਾਸੀ ਨਾਹੀ ਕਿਛੁ ਖੰਡ ॥
Abinaasee Naahee Kishh Khandd ||
He is Imperishable; nothing can be broken.

ਧਾਰਣ ਧਾਰਿ ਰਹਿਓ ਬ੍ਰਹਮੰਡ ॥
Dhhaaran Dhhaar Rehiou Brehamandd ||
He lends His Support to maintain the Universe.
ਅਲਖ ਅਭੇਵ ਪੁਰਖ ਪਰਤਾਪ ॥
Alakh Abhaev Purakh Parathaap ||
Unfathomable and Inscrutable is the Glory of the Lord.

ਆਪਿ ਜਪਾਏ ਤ ਨਾਨਕ ਜਾਪ ॥੬॥
Aap Japaaeae Th Naanak Jaap ||6||
As He inspires us to meditate, O Nanak, so do we meditate. ||6||

ਜਿਨ ਪ੍ਰਭੁ ਜਾਤਾ ਸੁ ਸੋਭਾਵੰਤ ॥
Jin Prabh Jaathaa S Sobhaavanth ||
Those who know God are glorious.

ਸਗਲ ਸੰਸਾਰੁ ਉਧਰੈ ਤਿਨ ਮੰਤ ॥
Sagal Sansaar Oudhharai Thin Manth ||
The whole world is redeemed by their teachings.

ਪ੍ਰਭ ਕੇ ਸੇਵਕ ਸਗਲ ਉਧਾਰਨ ॥
Prabh Kae Saevak Sagal Oudhhaaran ||
God’s servants redeem all.

ਪ੍ਰਭ ਕੇ ਸੇਵਕ ਦੂਖ ਬਿਸਾਰਨ ॥
Prabh Kae Saevak Dhookh Bisaaran ||
God’s servants cause sorrows to be forgotten.

ਆਪੇ ਮੇਲਿ ਲਏ ਕਿਰਪਾਲ ॥
Aapae Mael Leae Kirapaal ||
The Merciful Lord unites them with Himself.

ਗੁਰ ਕਾ ਸਬਦੁ ਜਪਿ ਭਏ ਨਿਹਾਲ ॥
Gur Kaa Sabadh Jap Bheae Nihaal ||
Chanting the Word of the Guru’s Shabad, they become ecstatic.

ਉਨ ਕੀ ਸੇਵਾ ਸੋਈ ਲਾਗੈ ॥
Oun Kee Saevaa Soee Laagai ||
He alone is committed to serve them,

ਜਿਸ ਨੋ ਕ੍ਰਿਪਾ ਕਰਹਿ ਬਡਭਾਗੈ ॥
Jis No Kirapaa Karehi Baddabhaagai ||
Upon whom God bestows His Mercy, by great good fortune.

ਨਾਮੁ ਜਪਤ ਪਾਵਹਿ ਬਿਸ੍ਰਾਮੁ ॥
Naam Japath Paavehi Bisraam ||
Those who chant the Naam find their place of rest.

ਨਾਨਕ ਤਿਨ ਪੁਰਖ ਕਉ ਊਤਮ ਕਰਿ ਮਾਨੁ ॥੭॥
Naanak Thin Purakh Ko Ootham Kar Maan ||7||
O Nanak, respect those persons as the most noble. ||7||

• ਅਗਮ ਅਗੋਚਰੁ ਸਚੁ ਸਾਹਿਬੁ ਮੇਰਾ ॥ (Raag Suhi M. 5, GGS. 743-4).
  Agam Agochar Sach Saahib Maeraa ||
  You are inaccessible and unfathomable, O my True Lord and Master.

ਨਾਨਕੁ ਬੋਲੈ ਬੋਲਾਇਆ ਤੇਰਾ ॥੪॥੨੩॥੨੯॥
Naanak Bolai Bolaaeiaa Thaeraa ||4||23||29||
Nanak speaks as You inspire him to speak. ||4||23||29||

Kirpal Singh
Wellington, New Zealand

Sikhi does not promote war of any type arising out of differing of opinions (to put down others) or for any acquisition of others’ belongings or expansion of one’s borders etc:-

• ਨਾ ਕੋ ਬੈਰੀ ਨਹੀ ਬਿਗਾਨਾ ਸਗਲ ਸੰਗਿ ਹਮ ਕਉ ਬਨਿ ਆਈ ॥੧॥ (Raag Kaanrhaa M. 5, GGS. 1299-13).
  Naa Ko Bairee Nehee Bigaanaa Sagal Sang Ham Ko Ban Aaee ||1||
  No one is my enemy, and no one is a stranger. I get along with everyone. ||1||…….

ਸਭ ਮਹਿ ਰਵਿ ਰਹਿਆ ਪ੍ਰਭੁ ਏਕੈ ਪੇਖਿ ਪੇਖਿ ਨਾਨਕ ਬਿਗਸਾਈ ॥੩॥੮॥
Sabh Mehi Rav Rehiaa Prabh Eaekai Paekh Paekh Naanak Bigasaaee ||3||8||
The One God is pervading in all. Gazing upon Him, beholding Him, Nanak blossoms forth in happiness. ||3||8||

Gurmat (PIRI) supports and directs resolutions of conflict through MIRI – an advocacy spirit filled with a balanced professionalism approach to resolve conflicting issues or view points. Use of force is a long long…..and long last resort when every persuasive effort fails to bring about amicable resolve. And that too not for territorial gains to boost one’s ego but to practice and spread awareness of Gurmat in such adverse situations.

MIRI is misunderstood as a Militant preparedness. It is rather a power/strength accumulated on becoming Humble (‘aaps ko jo jane neecha so ganei sab te oocha’ – M.5 in Sukhmani Sahib). There is no conflict which cannot be peacefully resolved if the Warring parties have Gurmat Sohjee (Divine Guidance).

The only War promoted in Sikhi on daily basis is directed towards oneself in getting rid of Dubidha/Houmai (personal EGO) in order to merge with Ultimate Reality to gain Divine Dib-Drisht of Akalpurakh/Waheguru as the goal of a Sikh filled with composure and optimism (Chardi Kalaa):-

Gurbani directs a Purpose Driven Life of a Sikh as:-

ਭਈ ਪਰਾਪਤਿ ਮਾਨੁਖ ਦੇਹੁਰੀਆ ॥ ਗੋਬਿੰਦ ਮਿਲਣ ਕੀ ਇਹ ਤੇਰੀ ਬਰੀਆ ॥ (Raag Asa, M. 5, GGS. 12-6).
This human body has been given to you. This is your chance to meet the Lord of the Universe……..

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

– 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 and gives rise to conflicts within us causing hatred and enmity for others.

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 or for awards of bravery in Wars/Conflicts?). Guru Ji gives his personal spiritual experience as:-

– ਗੁਰਮੁਖਿ ਸੇਵਾ ਘਾਲ ਜਿਨਿ ਘਾਲੀ ॥ ਤਿਸੁ ਘੜੀਐ ਸਬਦੁ ਸਚੀ ਟਕਸਾਲੀ ॥੨॥ (Raag Bhairo, M. 4, GGS. 1134-11).
Whoever, as Gurmukh, serves and works hard, 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’ on war-footing is to understand ONESELF:-

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 further 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 and not a Warmonger.

All the Sikh Gurus, Bhagats, Mahapurakhs, Gurmukhs enjoyed PEACE/ANAND and were votaries of Peace as they were filled with Naam and became one with Akalpurakh/Waheguru, which lead them to become Creative and Par-Upkari for the Humanity:-

ਅਨੰਦੁ ਭਇਆ ਮੇਰੀ ਮਾਏ ਸਤਿਗੁਰੂ ਮੈ ਪਾਇਆ ॥ (Raag Raamkali M. 3, GGS. 917-2).
Anandh Bhaeiaa Maeree Maaeae Sathiguroo Mai Paaeiaa ||
I am in ecstasy, O my mother, for I have found my True Guru.

ਸਤਿਗੁਰੁ ਤ ਪਾਇਆ ਸਹਜ ਸੇਤੀ ਮਨਿ ਵਜੀਆ ਵਾਧਾਈਆ ॥
Sathigur Th Paaeiaa Sehaj Saethee Man Vajeeaa Vaadhhaaeeaa ||
I have found the True Guru, with intuitive ease, and my mind vibrates with the music of bliss.

Guru Nanak Sahib’s advice, if heeded, can bring about Peace in the World:-

ਮੁਕਾਮੁ ਕਰਿ ਘਰਿ ਬੈਸਣਾ ਨਿਤ ਚਲਣੈ ਕੀ ਧੋਖ ॥ (Srirag M.1, GGS. 64-4).
Mukaam Kar Ghar Baisanaa Nith Chalanai Kee Dhhokh ||
They have made this their resting place and they sit at home, but the urge to depart is always there.

ਮੁਕਾਮੁ ਤਾ ਪਰੁ ਜਾਣੀਐ ਜਾ ਰਹੈ ਨਿਹਚਲੁ ਲੋਕ ॥੧॥
Mukaam Thaa Par Jaaneeai Jaa Rehai Nihachal Lok ||1||
This would be known as a lasting place of rest, only if they were to remain stable and unchanging. ||1||

ਦੁਨੀਆ ਕੈਸਿ ਮੁਕਾਮੇ ॥ ?
Dhuneeaa Kais Mukaamae ||
What sort of a resting place is this world?

ਕਰਿ ਸਿਦਕੁ ਕਰਣੀ ਖਰਚੁ ਬਾਧਹੁ ਲਾਗਿ ਰਹੁ ਨਾਮੇ ॥੧॥ ਰਹਾਉ ॥
Kar Sidhak Karanee Kharach Baadhhahu Laag Rahu Naamae ||1|| Rehaao ||
Doing deeds of faith, pack up the supplies for your journey, and remain committed to the Name. ||1||Pause||

ਜੋਗੀ ਤ ਆਸਣੁ ਕਰਿ ਬਹੈ ਮੁਲਾ ਬਹੈ ਮੁਕਾਮਿ ॥
Jogee Th Aasan Kar Behai Mulaa Behai Mukaam ||
The Yogis sit in their Yogic postures, and the Mullahs sit at their resting stations.

ਪੰਡਿਤ ਵਖਾਣਹਿ ਪੋਥੀਆ ਸਿਧ ਬਹਹਿ ਦੇਵ ਸਥਾਨਿ ॥੨॥
Panddith Vakhaanehi Pothheeaa Sidhh Behehi Dhaev Sathhaan ||2||
The Hindu Pandits recite from their books, and the Siddhas sit in the temples of their gods. ||2||

ਸੁਰ ਸਿਧ ਗਣ ਗੰਧਰਬ ਮੁਨਿ ਜਨ ਸੇਖ ਪੀਰ ਸਲਾਰ ॥
Sur Sidhh Gan Gandhharab Mun Jan Saekh Peer Salaar ||
The angels, Siddhas, worshippers of Shiva, heavenly musicians, silent sages, Saints, priests, preachers, spiritual teachers and commanders

ਦਰਿ ਕੂਚ ਕੂਚਾ ਕਰਿ ਗਏ ਅਵਰੇ ਭਿ ਚਲਣਹਾਰ ॥੩॥
Dhar Kooch Koochaa Kar Geae Avarae Bh Chalanehaar ||3||
-each and every one has left, and all others shall depart as well. ||3||

ਸੁਲਤਾਨ ਖਾਨ ਮਲੂਕ ਉਮਰੇ ਗਏ ਕਰਿ ਕਰਿ ਕੂਚੁ ॥
Sulathaan Khaan Malook Oumarae Geae Kar Kar Kooch ||
The sultans and kings, the rich and the mighty, have marched away in succession.

ਘੜੀ ਮੁਹਤਿ ਕਿ ਚਲਣਾ ਦਿਲ ਸਮਝੁ ਤੂੰ ਭਿ ਪਹੂਚੁ ॥੪॥
Gharree Muhath K Chalanaa Dhil Samajh Thoon Bh Pehooch ||4||
In a moment or two, we shall also depart. O my heart, understand that you must go as well! ||4||

ਸਬਦਾਹ ਮਾਹਿ ਵਖਾਣੀਐ ਵਿਰਲਾ ਤ ਬੂਝੈ ਕੋਇ ॥
Sabadhaah Maahi Vakhaaneeai Viralaa Th Boojhai Koe ||
This is described in the Shabads; only a few understand this!

ਨਾਨਕੁ ਵਖਾਣੈ ਬੇਨਤੀ ਜਲਿ ਥਲਿ ਮਹੀਅਲਿ ਸੋਇ ॥੫॥
Naanak Vakhaanai Baenathee Jal Thhal Meheeal Soe ||5||
Nanak offers this prayer to the One who pervades the water, the land and the air. ||5||

ਅਲਾਹੁ ਅਲਖੁ ਅਗੰਮੁ ਕਾਦਰੁ ਕਰਣਹਾਰੁ ਕਰੀਮੁ ॥
Alaahu Alakh Aganm Kaadhar Karanehaar Kareem ||
He is Allah, the Unknowable, the Inaccessible, All-powerful and Merciful Creator.

ਸਭ ਦੁਨੀ ਆਵਣ ਜਾਵਣੀ ਮੁਕਾਮੁ ਏਕੁ ਰਹੀਮੁ ॥੬॥
Sabh Dhunee Aavan Jaavanee Mukaam Eaek Reheem ||6||
All the world comes and goes-only the Merciful Lord is permanent. ||6||

ਮੁਕਾਮੁ ਤਿਸ ਨੋ ਆਖੀਐ ਜਿਸੁ ਸਿਸਿ ਨ ਹੋਵੀ ਲੇਖੁ ॥
Mukaam This No Aakheeai Jis Sis N Hovee Laekh ||
Call permanent only the One, who does not have destiny inscribed upon His Forehead.

ਅਸਮਾਨੁ ਧਰਤੀ ਚਲਸੀ ਮੁਕਾਮੁ ਓਹੀ ਏਕੁ ॥੭॥
Asamaan Dhharathee Chalasee Mukaam Ouhee Eaek ||7||
The sky and the earth shall pass away; He alone is permanent. ||7||

ਦਿਨ ਰਵਿ ਚਲੈ ਨਿਸਿ ਸਸਿ ਚਲੈ ਤਾਰਿਕਾ ਲਖ ਪਲੋਇ ॥
Dhin Rav Chalai Nis Sas Chalai Thaarikaa Lakh Paloe ||
The day and the sun shall pass away; the night and the moon shall pass away; the hundreds of thousands of stars shall disappear.

ਮੁਕਾਮੁ ਓਹੀ ਏਕੁ ਹੈ ਨਾਨਕਾ ਸਚੁ ਬੁਗੋਇ ॥੮॥੧੭॥
Mukaam Ouhee Eaek Hai Naanakaa Sach Bugoe ||8||17||
He alone is permanent; Nanak speaks the Truth. ||8||17||

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

Kirpal Singh
Wellington, New Zealand