Singhs at Crossroads

Saram Khand - The Realm of Humility 

           

When the move from the Realm of Knowledge to the Realm of wondrous surprises takes place, the name of that realm according to Gurmat, the teachings of the Guru, attributed to it in the 36^th paurhee (verse) of Japjee Sahib is “Realm of Humility”. It is a unique realm where the creator’s wondrous attributes are unfolded. Upon gaining entry into this Realm of Humility the guru-orientated beings, with and without the outer body, meaning in this world and the other subtle world experience the supreme, wondrous, mystical sounds and innate bliss.

 

igAwn KMf mih igAwnu prcMfu ]

In the realm of wisdom, spiritual wisdom reigns supreme.

 

iqQY nwd ibnod kof Anµdu ]

The Sound-current of the Naad vibrates there, amidst the sounds and the sights of bliss.

 

srm KMf kI bwxI rUpu ]

In the realm of humility, the Word is Beauty.

 

iqQY GwViq GVIAY bhuqu AnUpu ]

Forms of incomparable beauty are fashioned there.

 

qw kIAw glw kQIAw nw jwih ]

These things cannot be described.

 

jy ko khY ipCY pCuqwie ]

One who tries to speak of these shall regret the attempt.

 

iqQY GVIAY suriq miq min buiD ]

The intuitive consciousness, intellect and understanding of the mind are shaped there.

 

iqQY GVIAY surw isDw kI suiD ]36]

The consciousness of the spiritual warriors and the Siddhas, the beings of spiritual perfection, are shaped there. ||36||

 

Meaning, upon gaining entry into the Realm of Humility, and savouring the unfathomable sweetness of the unstruck blissful celestial sound, the beings that abide in this place become intoxicatingly beautiful and radiant. The extreme subtle radiant form of these divine beings cannot be withstood. This is the sign of a successful entry into the Realm of Humility. The guru-orientated being who successfully gain entry, their spiritual body by God’s grace become intensely beautiful and this is the only sign for determining or testing the Realm of Humility. Here abides the astonishing wondrous beauty, beauty beyond beauty, dazzlingly radiant. Here in the Realm of Humility, the light of the soul’s beautiful body undergoes a change. A new life, new rejuvenated youthfulness’s extraordinary and extremely beautiful is fashioned here. These things cannot be described.

 

If anyone out of stubbornness and folly tries to narrate (the occurrences of the Realm of Humility), in shame he will have to regret because of his feeling of inadequateness as there is no available comparison (in words or kind in this world) to faithfully narrate the occurrences. Therefore he has to face shame at his inadequacy. In the Realm of Humility, the sub consciousness, consciousness and intellect undergoes a change and becomes a new revolutionary soul. Once again a new institution is fashioned. Upon the new soul being fashioned in the subtle mould, the age-old soul blooms into illuminated consciousness. The supreme godly tender, virtuous consciousness undergoes a change and becomes a beautiful word-consciousness of uncommon intelligence of the supreme realms.

 

Those guru-orientated beings get absorbed in the Realm of Humility whom Waheguru Himself has given refuge. Those who prostrate, who reach the doorway (attain Waheguru’s refuge) the loving Primal Being nurtures. Those guru-orientated ones who have surrendered and have taken refuge in Waheguru by themselves feel the humility and this humility has to be cultivated.

 

srm peI nwrwiexY nwnk dir peIAwhu ]

Please preserve my honor, Lord; Nanak begs at Your Door.    

 

This being the realm of the humble deserving beings who are welcomed and approved by Waheguru, this realm has thus assumed the name “Realm of Humility”. In the Realm of Humility, the immortal grandeur of the divine radiance of beauty is dominant. Gurbanee’s meanings manifest themselves. That is why it is stated in Gurbanee, srm KMf kI bwxI rUpu ] “In the realm of humility, the Word is Beauty.”

 

Those focused guru-orientated beings who have gained entry into the Realm of Humility, when their consciousness or attention ripen to such an extent, that they do not descend to the lower regions (from where they came from) and their consciousness becomes so powerful that automatically everything (that happens around them) comes within their control and understanding. This point is stated in Gurbanee as follows:

 

jw kau hir rMgu lwgo iesu jug mih so khIAq hY sUrw ]

He alone is called a warrior, who is attached to the Lord’s Love in this age.

 

Awqm ijxY sgl vis qw kY jw kw siqguru pUrw ]1]

Through the Perfect True Guru, he conquers his own soul, and then everything comes under his control. ||1||

 

On becoming humble, that is, on receiving the blessing and goodwill of the Primal Being Waheguru, that the guru-orientated being becomes the recipient of the Glance of Grace of the Primal Being Waheguru.

 

Gian Khand - The Realm of Knowledge

 

Only the exalted, approved ones who get through the exam of Realm of Righteousness can have access to the manifested knowledge of the Realm of Knowledge. Becoming a part of the glance of grace of the Realm of Knowledge they become sages of the essence that prevails there. The information of the Realm of Knowledge that has come into the soul-core (of one’s consciousness) is the information of the discerning divine law. A life that is divinely enraptured in the triumph of attaining the Realm of Righteousness is the only path that can help one to realise or unravel (the secret of) the realm of knowledge.

 

that is why in the next paurhee or verse it is stated:-

 

Drm KMf kw eyho Drmu ]

This is righteous living in the realm of Dharma.

 

igAwn KMf kw AwKhu krmu ]

And now we speak of the realm of spiritual wisdom.

 

After having scaled the step of the Realm of Righteousness, the next step, the discerning-essence of the Realm of Knowledge is stated in the next (35^th) paurhee.

 

kyqy pvx pwxI vYsMqr kyqy kwn mhys ]

So many winds, waters and fires; so many Krishnas and Shivas.

 

kyqy brmy GwViq GVIAih rUp rMg ky vys ]

So many Brahmas, fashioning forms of great beauty, adorned and dressed in many colors.

 

kyqIAw krm BUmI myr kyqy kyqy DU aupdys ]

So many worlds and lands for working out karma. So very many lessons to be learned!

 

kyqy ieMd cMd sUr kyqy kyqy mMfl dys ]

So many Indras, so many moons and suns, so many worlds and lands.

 

kyqy isD buD nwQ kyqy kyqy dyvI vys ]

So many Siddhas and Buddhas, so many Yogic masters. So many goddesses of various kinds.

 

kyqy dyv dwnv muin kyqy kyqy rqn smuMd ]

So many demi-gods and demons, so many silent sages. So many oceans of jewels.

 

kyqIAw KwxI kyqIAw bwxI kyqy pwq nirMd ]

So many ways of life, so many languages. So many dynasties of rulers.

 

kyqIAw surqI syvk kyqy nwnk AMqu n AMqu ]35]

So many intuitive people, so many selfless servants. O Nanak, His limit has no limit! ||35||

 

The information given above of the Realm of Knowledge is not the parroting of some imaginative or apparent realisation. It is the true ever-fresh revelation of the Realm of Knowledge directly experienced by the Guru-orientated godly people. The presence of the priceless, secret revelation of the Realm of Knowledge is available to those who are blessed with the divine mystery of the Glance of Grace for only they who are successful in reaching and opening (the doorway) to the Realm of Knowledge know the nature of miracles that take place there. When the divine sight of the secret knowledge of this Realm is seen in its totality, which is the fountain of the powerful all knowing knowledge. This is not some supposed, imaginative false concocted stuff.

 

In the vastness of the Realm of Knowledge numerous types of winds more abundant, varied and wondrous than anything that exists in this world of ours. Numerous and different types of waters exist. Numerous and different types of fires exist.

 

• Numerous too are demi gods like Vishnu and avatars like Krishan as well as Shiv and Rudhar.
• Brahams too are numerous who have come to create the universe with its numerous forms, colours and apparels.
• Numerous too are worlds with (their own) fields of action, numerous as well are the mystical mountains like the Himalayas.
• Numerous too are the Droos (the blessed devotee who experienced oneness with God early in life) inspired teachings, counseling and counselors.
• Numerous are the stars and star filled worlds and numerous are countries within the worlds.
• Numerous are Indars (mythical kings).
• Numerous are the suns and moons and numerous are the adepts, the wise ones, the masters come and gone (and will continue doing so).
• Numerous are the she-he-deities, and numerous are the demons, rishis and silent sages who will continue to appear. All the past, future and present creation is there face to face for the entrants of the Realm of Knowledge.
• Numerous are the precious stones and numerous are the oceans of these precious stones.
• Numerous are the sources of creations, numerous are the sounds and numerous are the emperors, kings and queens in the bountiful creation of the Creator. There is no end to the sources of creations and sounds here and no end to the ancient texts recorded by conscious minds that narrate their details.  
• Numerous are the universes which are peopled and numerous are the divine beings, rishis, prophets, ulamas and hakims the creators of philosophical writings whose extent can never ever be established.

The above mentioned extensiveness and the perceived bloom in the vastness of the realm of knowledge too is the narration of that which is directly witnessed. It is not a level that arose out of some estimation or imagination. It is Satguru’s unfathomable dominant illuminated practical experience. Those whom the potent Satguru blesses with the flash of the tremendous knowledge of the Realm of Knowledge, they whole heartedly believe in the lofty knowledge of this very subtle illumination.

 

The knowledge of the omnipresent light (Waheguru) can be experienced in the Realm of Knowledge and under the extremely powerful tremendous burst of light, the sight or scene of all the planets and universes is directly visible. Nothing ever remains hidden from the knowledge of the sages of the fountain of essence-illumination. This is why the mandatory truth igAwn KMf mih igAwnu prcMfu “In the realm of knowledge, spiritual wisdom reigns supreme” is intermingled and interwoven, meaning the Realm of Knowledge is that place before which the infused light appears in a blaze of illumination.

 

nwmu jpq koit sUr aujwrw ibnsY Brmu AMDyrw ]1]
Chanting the Naam, the Name of the Lord, the light of millions of suns shines forth, and the darkness of doubt is dispelled. ||1|| 700.17

 

Within this blaze of knowledge, suspicion of anything that is illusory (doubt filled), cannot remain here. This omnipresent, subtle, divine light sphere from the fountain of blazing light that envelops the whole universe is by whole, the wondrous play that blankets the entire creation and the continents and the universes that are visible. But this worldly (made up of the five elements) vision (of ours) cannot see the very subtle realm, the Realm of Knowledge.

 

It will only be visible when the illumination of knowledge takes place and upon seeing this magnetic illumination of knowledge, the Realm of Knowledge glitters radiantly. When the blazing divine knowledge of the Realm of Knowledge become manifest all the visible planets, realm and universes too begin to glitter. When the  soul leaves the physical body and moves into such a spiritual region, only the soul that took flight knows the degree of love it experiences in that region. Gross (worldly) eyes, neither do they see the soul taking flight from the physical body nor do they see the divine realm in which the soul has taken abode. Only that soul who has gained entry into the other realm can know its power of attraction. In the same way the boundless divinely illuminated radiant scene (depicted in this line of Gurbanee) igAwn KMf mih igAwnu prcMfu  “In the realm of knowledge, spiritual wisdom reigns supreme”, (such a scene) can only be experienced by those who are manifested with divine light, by those radiant sages who have taken abode in the Realm of Knowledge, and Guru-orientated essence divines. The sight (indicated by this Gurbanee line) igAwn KMf mih igAwnu prcMfu “In the realm of knowledge, spiritual wisdom reigns supreme”, is an extremely wondrous bliss-giving one, iqQY nwd ibnod kof Anµdu “where the sound-current of the Naad vibrates, amidst the sounds and the sights of bliss”. Here millions upon millions wondrous, blissfully joyous unstruck sounds begin to be heard.

Dharam Khand - The Realm of Righteousness

 

In the 34^th paurhee of Japjee Sahib (verse) Guru Jee states that

 

rwqI ruqI iQqI vwr ]

Nights, days, weeks and seasons;

 

pvx pwxI AgnI pwqwl ]

wind, water, fire and the nether regions

 

Is the spontaneous creation created by the Primal Being Waheguru and within that spontaneous creation the creator has created and embodiment of a house of worship, a realm of a subtle world.

 

The world here does not refer to the world we are in. It refers to the realm of divine light, where Dharamraj, the angel of righteousness, has been installed by the Primal Being Waheguru to oversee the carriage of justice.

 

Comparing this divine world or realm with this world of ours is a gross error. This is an extremely subtle realm, the hall of righteousness where righteous judgments are deliberated and justice is meted out. The rest of the worlds like the one peopled by us, they are worlds created by the action-bound destiny where we have to answer for our actions and deeds.

 

Dharamraj (Angel of righteousness) is not like the kings of this world. He is the personal indistinguishable deputy installed by the Immortal Being as His own divine embodiment representing His personal potent power of justice. This Dharamraj, like the worldly kings, has no need for witnesses to deliberate and mete his justice. He has attained the Immortal Beings Waheguru’s source of power of inner-knowingness through which he himself is able to deliberate and administer true justice.

 

Drm rwie no hukmu hY bih scw Drmu bIcwir ]
The Righteous Judge of Dharma, by the Hukam of God’s Command, sits and administers True Justice.

 

Operating here is the Immortal Being Waheguru’s manifested true command of all-knowingness where true justice is deliberated (and administered). In this true realm of righteousness, numerous types of varied coloured life-forms born in the gross world and numerous types with varied names of beings as well, from other planes and universes register here after death where true deliberations according to one’s own destiny take place and justice is meted out.

 

Why true justice is dispensed here is because the true judge Dharamraj, the one who is going to mete out justice, is himself the deputy, who has been installed by the perfect righteous divine power of the true inner-knower, the Immortal Being Waheguru Himself. Then this true court of justice of the True (Creator) is the true court, a court that is not the same as the sub-standard, intellectual worldly court of some kingdoms (set up) for dispensing justice.

 

In that true court of the True One, stand the exalted -approved ones, who, remaining detached and unmarked from the punishment of Dharamraj’s deliberations, signify the unique power of the spiritually evolved ones and bear testimony to the exceptional ones who attain glory. They remain beyond the writ of judgment of Dharamraj. Neither can Dharamraj deliberate upon their actions and deeds nor can he make criticisms pertaining to their actions.

 

Drm rwie iqn kw imqu hY jm mig n pwvY ]
The Righteous Judge of Dharma is his friend; he does not have to walk on the Path of Death.

 

Those perfect exalted-adorned approved ones, with success-filled dealings and the total cultivation or earning of Naam, the highest of all actions, the insignia of Waheguru’s glance of grace is on their divine face. This is the reason why, those who are blessed and exalted with the glace of grace from the very source itself, Dharamraj cannot get near them, let along some other death’s tax collector couriers. Those exalted beings are freed and emancipated from the righteous plane’s institution of justice.

 

While being in this peopled world, the exalted beings’ consciousness remains absorbed in the realm of righteousness; Meaning, while remaining here ( in the peopled world) they are able to view the scene in the realm of righteousness. This is so because these popular exalted-approved ones in this world also participate in the sangat of the Guru and do kirtan, the singing of Waheguru’s praises, and thus have the ability to reach and remain absorbed in the True Court. Who then can prevent these exalted-approved supremely pure Shabad (Word)-conscious ones from gaining admission into the True Court upon the release of this apparel (of the human body-dying)?

 

The investigation leading to the restorative and remedial cleansing of all other half-cooked half baked ones takes place there (in the realm of righteousness). It is only in the True Court of the Realm of Righteousness that one comes to know who is lofty and who is low.

 

rwqI ruqI iQqI vwr ]

Nights, days, weeks and seasons;

 

pvx pwxI AgnI pwqwl ]

wind, water, fire and the nether regions

 

iqsu ivic DrqI Qwip rKI Drm swl ]

in the midst of these, He established the earth as a home for Dharma.

 

iqsu ivic jIA jugiq ky rMg ]

Upon it, He placed the various species of beings.

 

iqn ky nwm Anyk Anµq ]

Their names are uncounted and endless.

 

krmI krmI hoie vIcwru ]

By their deeds and their actions, they shall be judged.

 

scw Awip scw drbwru ]

God Himself is True, and True is His Court.

 

iqQY sohin pMc prvwxu ]

There, in perfect grace and ease, sit the self-elect, the self-realized Saints.

 

ndrI krim pvY nIswxu ]

They receive the Mark of Grace from the Merciful Lord.

 

kc pkweI EQY pwie ]

The ripe and the unripe, the good and the bad, shall there be judged.

 

nwnk gieAw jwpY jwie ]34]

O Nanak, when you go home, you will see this. ||34||

 

Japjee Sahib paurhee 34

 

The appearance of the words, iqQY, EQY (meaning there) in the Guru’s verse above is indicative that in the unfathomable visible creation of nature, the realm of righteousness is one such place where Dharam-Rai sits and administers true justice, where the True (Waheguru’s) court of justice holds court.

 

This Dharamrai’s realm of righteousness - of what trust is it made, and how justice is carried out there - this secret is revealed only upon going to that realm of righteousness. Through these five senses of knowledge the in-depth-power of this place cannot be narrated. Even the successfully exalted and approved ones, who while being in this peopled world, have seen that divine realm, the realm of righteousness, even they do not have the knowledge to be able to make a map of this place. To make a map one needs some such suitable example which this world’s people can understand. But how can they understand? They can only understand through the example of created things of this world. With worldly examples the ends cannot be achieved nor can a map be constructed. Therefore the only thing that we can say about the invisible, unfathomable creation’s secret knowledge is (what the Guru has so beautifully said on behalf of us):-

 

kihby kau soBw nhI dyKw hI prvwnu ]121]
I cannot describe its sublime glory; it has to be seen to be appreciated. ||121||

 

The intellectual consciousness of the people in possession of worldly knowledge, no matter how deep and honest their philosophies and scientific knowledge, how wise they are or how much knowledge they may have, they simply cannot ever know this priceless secret knowledge.

 

The seekers of Guru orientated teaching do not completely depend on the knowledge acquired through the witness of the five senses for the priceless secret divine understanding. When their divine innate sight gets the internal light then automatically all the deep-seated secrets are unraveled. Before becoming conversant about the sight of this innate divine-essence knowledge, their faith on the truth of Guru’s words is deeply ingrained. They do not pursue the confusing knowledge accrued through the sense organs. They do not turn away from the essence-truth of the Guru’s Word by pursuing this knowledge. They have grasped and ingrained in themselves this thing that whatever Gurbanee says all that is truth, and (nothing but the) truth. All other half-baked teachings are false.

 

This faith-filled tendency in the words of the Guru, make them researchers or seekers of divine-essence and committing them to cultivating  teachings of the Guru which unravel before them the secrets of the invisible creation. They are able to bloom internally enjoying this essence-knowledge they experience a state of wondrousness. Guru Ji continues with narration on the realm of righteousness started in the last verse of JapJee Sahib (given above), in the opening line of the 35^th paurhee with this comment:-

 

Drm KMf kw eyho Drmu ]
This is righteous living in the realm of Dharma.

 

Meaning, the subject outlined in the paurhee above is the narration of the essence of the realm of righteousness.

The concept of the five realms

Our Gurus, upon receiving the Divine Light of Gurbani, directly from the source,  have accessed with their grace filled eyes that original unfathomable play (of the Creator) and borne witness to such a sight that if one deliberates (upon it) with the illumination Gurbani has given us, one is left astounded about the secret creation of the Immortal Being. But whatever our all knowing Gurus have mentioned in Gurbani, it is something that they have seen with their own eyes, an occurrence that they have personally experienced. Although the faith-filled Gurmukhs do not have an iota of criticism about the things mentioned (in Gurbani) there are many such people who even after reading and listening to Gurbani, still do not believe the truth-essence or facts  of the secret miraculous  composition included in Gurbani. On the five Khand or realms (realm of Righteousness, realm of Knowledge, realm of  Effort, realm of Grace, realm of Truth) mentioned in the Bani of Sree Japjee Sahib, their view is that these realms represent various levels of intuition. What they mean is that, this is the play of the creation of intuition. As is the level of intuition (of a seeker), that is the level that he can create for himself. (The realms, levels or planes according to them are not definitive).

If these Khand or realms are merely stages and there no real realms expressing the essence truth, then a question arises – Whose learned creation are these realms? If you say that these are the creation of scholars or the intuitional creation of educated degree holders, then it follows that as many as there are scholars, then as many too should be the stages because as many as there are wise, educated degree holders that many should be their intuitions. (To put it another way) whatever the level or to whichever level the erudite one belongs to, he will be able to absorb that kind of learned knowledge from those realms.

This means that as many types of intuitive knowledge there is, that many should be the realms. In this way, within the intuitions there will be an incredibly huge crowd of the number of levels created within. Well, this will eventually end up becoming nothing more than a creation of fancy of the so called scholars, and educated ones. (In this situation) whenever one feels like dismantling one dismantles, what ever one feels like creating one creates. This view depends entirely on the will of the intuitional evolvement of the scholars who endorse this view of the stages or levels. What was the need for Guru Jee to declare (the existence) these realms in the Bani that had come from the original source? If you say that these realms are the creation of Guru Jee’s own learned level, then according to word of the Guru

sMqn kI suix swcI swKI ]

Listen to the true story of the Saints.

so bolih jo pyKih AwKI ]

They speak only of what they see with their eyes.

The problem has resolved itself and it is very clear that these realms are not the creation of some intuition. They are according to the Guru’s own true testimony, the presence of the realms or planes of the essence-truth, personally eye-witnessed by the embodiment of Guru’s saints (the righteous ones). Compared to the essence-truth Of these visible (worldly) realms and universes, the essence-truth of the five Khand or realms is permanent and durable.

In fact for all these visible realms regions and the universes that is there, the five Khand or realms especially the Realm of Truth being the foundation within which they lie. These Khand or realms are divine regions. They are very distant, but while being in this physical body, the arrival for the subtle body with the grace of the incorporated Naam contemplation, is very rapid. It is only upon leaving this body behind that arriving will take place. 

There is no indication whatsoever that this apparent knowledge of the five realms, is obtained by the evolved seeker who has reached the level of spontaneous equipoise. Only the lofty spiritual seeker who has accessed the divine level can wholly or truly experience the genuine essence of the existence of the five realms. This is the revelation of true insight. Estimation of intuition cannot be accommodated here. Those who have an estimation of intuition are only at the estimation level or stage. The true characteristics of the above mentioned five Khands or realms are the essence-realization of the divine light of the five realms. Reason and intuition cannot take one to this place. Only the cultivation of the essence contemplation of the Guru’s teachings can propel one to reach this awesome joyous level.

But this level is not just a level: This is the personal lofty lighthouse for the divine godly destination from where the subtlest of the subtle essence-form of the varied, sprawling, scintillating, divinely enlightened scenes of divine sight can be seen. Here the true intuition blooms forth. This is not investigative talk intuitional knowledge. Here the shrouds of human grossness are removed. Only then is the level of intuitional knowledge clearly visible, but this too only after putting in an enormous amount of  hard work - meaning the continuous worship cum cultivation of the indicated Guru’s teaching and Guru’s stated contemplation of the Naam.

Where (as the Guru says)

mnu gurmiq ris gun gwvYgo ]

O mind, follow the Guru’s Teachings, and joyfully sing God’s Praises.

ijhvw eyk hoie lK kotI lK kotI koit iDAwvYgo ]1] rhwau ]

If my one tongue became hundreds of thousands and millions, I would meditate on Him millions and millions of times. ||1||Pause||

By cultivating this unfathomable contemplation of Guru’s sensibility

EAMkwir eyko riv rihAw sBu eyks mwih smwvYgo ]

The One and Only Creator of the Universe is All-pervading everywhere. All shall once again merge into the One.

there is the divine, godly awareness of Guru’s sensibility where 

gurmuiK eyko eyku pCwqw gurmuiK hoie lKwvYgo ]

The Gurmukh realizes the One and Only Lord; He is revealed to the Gurmukh.

and in this a kind of equality is experienced where

gurmuiK jwie imlY inj mhlI Anhd sbdu bjwvYgo ]5]

The Gurmukh goes and meets the Lord in His Mansion deep within; the Unstruck Word of the Shabad vibrates there. ||5||

and

qh Anhq DunI bwjih inq bwjy nIJr Dwr cuAwvYgo ]3]
The Unstruck Melody resonates and resounds there continuously; the stream of nectar trickles down constantly.

This shows the kind of Guru-orientated understanding that needs to be achieved if one is to receive direct divine knowledge. One tongue turns into a hundred thousand tongues and these hundred thousand multiply twenty fold more. Through these millions of tongues the chant-meditation of the one Guru-Orientated Naam of the Primal Being Lord of the Universe is contemplated upon. It is because of the greatness of this unfathomable meditation that we are able to scale the steps that ensure the acquiring of the Lord Husband, and such is the climb that we become one with the One Primal Lord, Waheguru. When the flash, miracle, blaze-filled divine glance of oneness takes place, the whole veil is lifted off the creation as if with one look all the invisible scenes completely and directly come into the view. Listening to such immortal things, even the powerless, imitative ants too feel the urge to reach such a place, but this level of potency is only obtained with the Glance of Grace. For the others who falsely boast of the estimated (as opposed to the experienced) intuitive power, they have nothing else, all else is false, all else is vanity.

iek dU jIBO lK hoih lK hovih lK vIs ]

If I had 100,000 tongues, and these were then multiplied twenty times more, with each tongue,

lKu lKu gyVw AwKIAih eyku nwmu jgdIs ]

I would repeat, hundreds of thousands of times, the Name of the One, the Lord of the Universe.

eyqu rwih piq pvVIAw cVIAY hoie iekIs ]

Along this path to our Husband Lord, we climb the steps of the ladder, and come to merge with Him.

suix glw Awkws kI kItw AweI rIs ]

Hearing of the etheric realms, even worms long to come back home.

nwnk ndrI pweIAY kUVI kUVY TIs ]32]

O Nanak, by His Grace He is obtained. False are the boastings of the false. ||32||

The next (33^rd) paurhee of JapJee Sahib lending support to the deliberation on the potency of the Glance of Grace explains that the attainment of this level, in line with what the Guru says:-

eyqu rwih piq pvVIAw cVIAY hoie iekIs ]

Along this path to our Husband Lord, we climb the steps of the ladder, and come to merge with Him.

Implying that the attainment of the all potent magnificent combined strength and power of the supreme level, is not something that can be acquired by merely delving into rigorous philosophical knowledge. Neither by keeping quiet or taking a vow of silence, nor doing insipid meditation can this powerful precious status be obtained.

Neither can this strength and power be attained by absurd whimpering. Neither does this true, potent power emerge by making donations or giving charities. (Infact, by becoming a donor egotism increases) Neither does this divine-essence-power, spiritual strength arise with the lengthening of age. Neither can any form of dogged perseverance methodologies used to awaken the soul, ensure the attainment of true valor-filled power and strength. Neither can this manifestation of strength and power be obtained through the riches of dominion and attainment of property. In fact with power of dominion and property, the noise of tyrannical pride will rise sharply and the urge to blow ones trumpet is unrestrainable. Neither can this true strength and power (be enhanced) to provide illumination through the deliberations on Vedas and Simarities (religious texts). Neither can this true divine power descend into the innate self within through the practice of asceticism or renunciation.

But that potent, all powerful Primal Being Waheguru, who has in His hands the gift of strength and power, that benefactor of benefactors Waheguru, on becoming benevolent, bestows this life-giving gift of divine power and strength on whomever He pleases. He Himself administers the blessings and does so joyously. No one by the strength of one’s own power can deem himself as powerful and project himself as some virtuous being. No one by way of comparison can call himself strong and deem someone else as lesser or low. The ability to infuse someone with power and strength lies with the Primal Being Waheguru. According to their destiny the low and the lofty beings are the creation of the Benefactor of Destiny. What hand can any human have in this?

AwKix joru cupY nh joru ]

No power to speak, no power to keep silent.

joru n mMgix dyix n joru ]

No power to beg, no power to give.

joru n jIvix mrix nh joru ]

No power to live, no power to die.

joru n rwij mwil min soru ]

No power to rule, with wealth and occult mental powers.

joru n surqI igAwin vIcwir ]

No power to gain intuitive understanding, spiritual wisdom and meditation.

joru n jugqI CutY sMswru ]

No power to find the way to escape from the world.

ijsu hiQ joru kir vyKY soie ]

He alone has the Power in His Hands. He watches over all.

nwnk auqmu nIcu n koie ]33]

O Nanak, no one is high or low. ||33||

WaheguruJeeKaaKhalsa WaheguruJeeKeeFateh!

As with previous articles, the team has decided to translate Punjabi works of well known spiritually inclined scholars. The Panth has been blessed during the 21st century with Great Saintly souls who for the service of the panth wrote works. These include – Bhai Sahib Vir Singh Jee, Prof Puran Singh Jee, Subedhar Beghal Singh Jee, Bhai Sahib Bhai Raghbir Singh Bir, Bhai Sahib Bhai Randhir Singh Jee and many others whose immense seva can never be measured. If one sincerely reads what they have written with an open mind they then can appreciate the holy nature of that Gursikh.

In the case of Bhai Sahib Vir Singh Jee and Prof Puran Singh Jee, most of their writings have been translated into English to a high standard.

There are many Punjabi books which can help the seeker on the path of Sikhism and none so more important than those written by Bhai Sahib Bhai Randhir Singh Jee. Bhai Sahib if those who do not know was a popular a freedom fighter in the early 21^st century who spent up to 16 years in jail and through that incarceration and his general lifestyle he led a Strict disciplined Gursikh life.

He also wrote over 50 books on Sikh Theology. These books show the vast knowledge of Bhai Sahibs understanding on Gurbani and also his dedication in following the Rehat of a Gursikh. He was in his time highly regarded in the whole Panth as a Saintly soul. Thus even those who did not agree with him fully acknowledged him as Truthful and upstanding for his belief in his understanding of the Sikh religion.

Some of his books have been translated into English in India and Canada. We are mere servants of those who have dedicated a huge amount of their time in doing this seva for the younger generation.

Bhai Sahib Books in Punjabi are hard to read as some words he uses are hard to translate and some are of a spiritual nature not in normal dictionaries. Our team of translators wanted to translate the parts from the book ‘Sachkand Darshan’ as near to the original work as possible.

‘Sachkand Darshan’ is a Book written by Bhai Sahib on his understanding of the 5 Divine Realms which are mentioned in Jaap Jee Sahib (Pauri 35-37). We have not translated the whole book, due to other work in process. It is a humble attempt by our Team to allow the younger generation to understand these Divine Realms through Bhai Sahib’s writing.

We ask the Sangat to forgive us for what may be numerous errors in the Translation, and if we are advised of corrections will change them immediately. We will post the first part before the end of the week.

Bhul Chuk Marf Karna

WaheguruJeeKaaKhalsa WaheguruJeeKeeFateh!    

WaheguruJeeKaaKhalsa WaheguruJeeKeeFateh!!

Dear Sangat Jee,

From all the members of the ‘Tothemax’ Team we wish all the Sikh Sangat a Very Happy Vasakhi. One of the team received a email with a article regarding Vasakhi, we have posted a part of the long article below. It reminds us of what this day has become in some people’s eyes and what it SHOULD really mean.

‘By proclaiming such a sea-change within the Sikh people on this auspicious day, Guru Gobind Singh Ji promoted a highly visible Sikh identity of uncut hair and other articles of the Khalsa. By assigning a specific code of conduct (Rehat Maryada), he formalized the Khalsa Panth once for all and transformed it into the ‘Fauj of Akal Purukh’ or the ‘Army of God’. In fact, it is only the followers of this unique faith who can trace their existence to a formalized spiritual order with an assigned external discipline having its roots in one specific event on one particular day. No other religious festival could ever boast of such a singular association. That is why, the Vaisakhi has also been known as the ‘Saajna Divas’ or the ‘Day of Creation’ of the Khalsa. He wanted to make sure that his people, the Khalsa, even if they wished, could not hide themselves in the crowd especially at a time when their presence to protect the weaklings became imperative.

But Alas! Look at us, the ‘Modern Sikhs’!

With the passage of time, we have been gradually losing sight of that fundamental spirit and significance of this important day. We simply keep on flouting the very basic guidelines established by its founder. The Sikh community as a whole, whether in India or abroad, is turning Vaisakhi into an event of hollow festivities without due attention to what it truly stands for. The celebrations are getting more and more elaborate, both on the religious and social fronts, yet the true perspectives and spirit behind such activities is continuously eroding in our minds. Certainly, in saying so I do not intend to imply that one should not celebrate this festive occasion in great jovial spirit that it is worthy of. On the contrary, I would categorically state that this being the ‘Day of Creation of Khalsa’, the celebrations should encompass all the happiness and excitement that it can muster. But unfortunately what is missing in all these celebrations is the lack of motivation to understand and then act on the message that was imparted to the Sikhs on this particular day.

We find more and more of us looking like others. Instead of supporting our Turbans, the Crowns, we are subtly emphasizing crew-cuts for our children. The distinct uniqueness of the Sikhs is being continuously adulterated by us, the so-called ‘Modern Sikhs’ who seem not to care much about the true meaning or message of Vaisakhi. So much so, that this concept of ‘Modern Sikh’ even shows up at the time of Anand Kaarj, the most sacred Sikh marriage ceremony. In order to look like what a Sikh should be looking like, our Sikh children have started temporarily supporting a turban with partially cropped up and clipped beard just for the time of this ceremony. The metamorphosed appearance even disorients the closest of the invited friends not to talk about somewhat less than close acquaintances. Come evening wedding reception, the Turban, the Crown of the Sikh, is thrown away like an unneeded piece of clothing, never to be seen again. The newly-wed groom appears at the show in his usual day to day appearance, totally groomed with a shaven beard and without an iota of hair. ‘Can such temporary deception at time or Anand Kaaraj ever confuse the ‘Guru Eternal’ whom we pay the utmost respect and around whom we circle-ambulate while taking vows to stay true to the future life partner?’ If not, then one has to wonder as to the need of playing such games and with whom?

Didn’t our Guru emphasize upon us to maintain a unique identity with full uncut hair, beard and turban once for all? What could be clearer than his statement "Jub Lug Khalsa rahe niaraa, Tub lug tej deeo Mai Saara. Jub Aeh Gahai bipran kee reet, Mein naa karron inkee parteet." meaning thereby "That so long as my Khalsa stays uniquely distinct, I will provide it with all the strength. And when it starts imitating others, I will not care for it any more".

Vaisakhi should be considered a day of reflection for all of us, the believers of the Sikh faith. It should be the day when all who call themselves ‘the Sikhs of Guru’ start making some grass-root resolutions to change the status-quo rather than going with the flow. It should be the day when vows to uphold those golden principles of Sikh faith are renewed. It should be the time when those of us who have shunned ‘the Sikh identity’ to realign once again our philosophy with the original spirit of this day. It should be the day when Turban is given back the ‘Glory of a Crown’ it once commanded. It should be the day when Sikhs intoxicate themselves with Guru’s Amrit rather than with the booze. It should be the day when they reintroduce the concept of Sikh-Rehat in their lives rather than running away from it in hordes. And then only, this festival of Vaisakhi will have some meaning for us, the Sikhs!’

Dr. Jaswant Singh Sachdev, MD
Phoenix, Arizona

WaheguruJeeKaaKhalsa WaheguruJeeKeeFateh!

Question:

When once an understanding of some Baanee is obtained then what is the benefit of reading it over and over again on a daily basis?

Answer:

Every Gursikh who has partaken of Amrit (undergone the initiation ceremony of the Khaalsaa), receives an injunction from the panj pi-aa-ray, the five beloveds at the time of the Amrit ceremony to daily, with regularity, read or recite the following Baanees:

At the ambrosial hours of the morning:

Sree Jap Jee Sahib.

Sree Jaap Sahib.

Sree Tav-parsaad Savayeh.

Sree Bayntee Chaupa-ee.

Sree Anand Sahib (full).

In the evening (dusk):

Sree Sodhar Rahraas Sahib.

At night just before sleeping:

Sree Sohilaa Sahib.

As the above Baanees are read or recited regularly on a daily basis, they are also called Nitnaym dee-aan Baanee-aan, meaning the Baanees that are read or recited regularly on a daily basis.

Rationally the reply to the above question is as follows:

1         

The first responsibility of every Gursikh is to nurture the commands of the Guru through thought, word and deed.

gur isKI dw krm eyhu gur Purmwey gurisK krxw]

Acting according the instructions of the Guru is the performance of the Sikh life.

(Bhai Gurdas Jee)

In the spiritual field the spiritual growth of a seeker depends entirely on ‘Gur-parsaad’, the blessings of the Guru. The ‘Blessings of the Guru’ simply cannot be obtained in exchange for any effort. To become its beneficiary the principal condition is total self-surrender. To lead the life of a disciple total self-surrender is the first step. A person who has surrendered to the Guru finds that the effort that is needed continues to come naturally to him. The desire for self-development creates a joy in the disciple to cultivate all the Guru’s hukam or commands. The virtues thus inculcated in a disciple, eventually leads him on to become a ‘Gurmukh’, Guru-orientated.

2

Making excuses for not complying with the Guru’s commands is regarded as a clear sign of lack of faith and impoliteness. This is equivalent to the sin of criticizing the omniscience (all encompassing knowledge) of the Guru. According to a proverb which means ‘someone who has no intention of doing something, manufactures mountains of excuses for not doing it’, making excuses for not complying with the commands of the Guru is a clear sign of one’s lack of intention to abide by them. The mind of a corrupt man who becomes its (the mind’s) tool, will make him dance like a monkey and treading the path of aimless wandering, his current life and the life hereafter is ruined. In the spiritual sphere becoming a ‘disciple of the mind’ or a ‘manmukh’ is considered to be an appalling sin.

3

In our physical body the struggle between good microbes (bacteria) and bad microbes is an ongoing process. We repeatedly do many things in our daily life to strengthen the good bacteria, or keep the harmful bacteria under check. For example we daily clean our stomach, brush our teeth, bathe, eat, exercise, rest etc. Doing these things repeatedly on a daily basis appears to be beneficial for a disease free life. The truth is that, by repeatedly doing any action in any sphere, man’s experimental nature develops and it is in this skill or practice that the secret of progress lays. Like physical wellbeing, mental health is even more essential. In our mind the struggle between good and bad thoughts is continually going on. To keep the mind healthy and strong it is essential that it continually keeps developing a healthy thought-process. Gurbaanee is the principal source of this healthy thought-process and in every aspect of life it provides guidance. On one side Gurbaanee provides peace and serenity by extinguishing the fire of desire and on other side man achieves the supreme status through its blessings.

AMimRq bwxI hir hir qyrI ]

suix suix hovY prm giq myrI ]

jlin buJI sIqlu hoie mnUAw

siqgur kw drsnu pwey jIau ]1]

Amrith baanee har har thaeree ||

Sun sun hovai param gath maeree ||

Jalan bujhee seethal hoe manooaa

Sathigur kaa dharasan paaeae jeeo ||1||

The Word of Your Bani, Lord, is Ambrosial Nectar.

Hearing it again and again, I am elevated to the supreme heights.

The burning within me has been extinguished, and my mind has been cooled and soothed, by the Blessed Vision of the True Guru. ||1||

So for a healthy and joyous life it is essential that man continuously remains under the influence of Gurbaanee. The minimum daily target set by the ‘Khaalsaa Code of Conduct’ needs to be honoured at all cost, for to miss doing it or allowing some form of weakness to set in, will render one foul of the Khaalsaa Code of Conduct thereby depriving him of the Guru’s pleasure. It must be remembered that residing within the body are lust, anger, greed, attachment and egotism, the five evil passions, which continually keep imposing themselves on the mind. Gurbaanee is the only protection to remain safe and secure from them. Gurbaanee is not simply intellectual knowledge. It is divine knowledge-filled ambrosial substance, the mainstay of the consciousness, the food for the soul. By availing oneself of the Guru’s teachings man becoming spiritually strong, and does not get drowned in materialistic misdeeds.

4                     

Many a time after cleaning a room we close it up. No one ever enters the room, but the next day when we open it up we see dust on the glass and on the white bed- sheets etc. We are surprised. Where did the dust come from. How did the dust come into a closed room. The wise ones know that as the atmosphere is polluted, the dust particles keep floating continually into the room through tiny openings. Therefore cleaning the room daily with regularity is an absolute must. In the same way, living in this world under the influence of maya or materialism, the pollution attached to the mind too, needs to be removed regularly with the pure water of Gurbaanee.

5

Actions that we regularly perform over and over again become a part of our habit over a period of time and gradually our habits and rites become ingrained. A child repeats his multiplication tables over and over again and this regular repetitive action results in the multiplication tables diffusing into his sub-conscious mind. Multiplication tables learnt in this way help one solve difficult problems in no time at all. Remember this, when evil and immorality makes a strike out of the blue, most of the time the intellect does not work, in fact the consciousness becomes paralysed. At such a time of reckoning that habit or rite that has been ingrained through regular practice comes in handy. This is why the wise Guru has given the hukam or directive to continue repeating the Naam, or keep reading the Baanee. Guru Ji says:

inq auiT gwvhu pRB kI bwxI ]

AwT phr hir ismrhu pRwxI ]2]

Nith out(h) gaavahu prabh kee baanee ||

Aat(h) pehar har simarahu praanee ||2||

Rise early, and sing the Glorious Word of God’s Bani.

Twenty-four hours a day, meditate in remembrance on the Lord, O mortal. ||2||

 

bwr bwr hir ky gun gwvau ]

gur gim Bydu su hir kw pwvau ]1] rhwau ]

Baar baar har kae gun gaavo ||

Gur gam bhaedh s har kaa paavo ||1|| rehaao ||

Sing the Glorious Praises of the Lord each and every day.

Meeting with the Guru, you shall come to know the mystery of the Lord. ||1||Pause||

And together with this a reminder is given:

jY qin bwxI ivsir jwie ]

ijau pkw rogI ivllwie ]1]

Jai than baanee visar jaae ||

Jio pakaa rogee vilalaae ||1||

That body, which forgets the Word of the Guru’s Bani,

cries out in pain, like a chronic patient. ||1||

We have already discussed above that through the writings of Bhai Gurdaas, the Bani uttered by Sri Guru Gobind Singh Ji and the many rahitnaamaas (codes of conduct), it has been established that the shabad or word gurmantar has been accepted as the gurmantar of the Khalsa. Now the discussion on gurmantar will be based on the quotations found in Sri Guru Granth Sahib. Sri Guru Nanak Dev Ji in his fifth form, while praising the Timeless Being, says that the Timeless Being exists in the creation in numerous forms and colours, is ever present within each and every life-form, is not a slave to anyone and is entirely carefree. Guru Ji refers to such a Timeless Being as ‘Gur-Wah’ :-

Quotation from Gurbani M5 376

inkit jIA kY sd hI sMgw ]

kudriq vrqY rUp Aru rMgw ]1]

vymuhqwjw vyprvwhu ]

nwnk dws khhu gur vwhu ]4]21]

nikatt jeea kai sadh hee sa(n)gaa ||

kudharath varathai roop ar ra(n)gaa ||1||

vaemuhathaajaa vaeparavaahu ||

naanak dhaas kehahu gur vaahu ||4||21||

He is near at hand; He is the eternal Companion of the soul.

His Creative Power is all-pervading, in form and color. ||1||

The Lord is absolutely independent, and totally care-free;

O servant Nanak, chant His Glorious Praises. ||4||21||

 

The word Wah Wah is used in Gurbani to praise the Timeless Being Waheguru. Satguru Ji says that he who praises the Timeless Being Waheguru by using the word ‘Wah Wah’, will be freed from the cycles of births and deaths and jam, the couriers of death, will not approach him. Guru Ji says:-

Quotations from Gurbani M3 3/514,        M3 515,

vwhu vwhu bwxI scu hY gurmuiK lDI Bwil ]

vwhu vwhu sbdy aucrY vwhu vwhu ihrdY nwil ]

vaahu vaahu baanee sach hai guramukh ladhhee bhaal ||

vaahu vaahu sabadhae oucharai vaahu vaahu hiradhai naal ||

Waaho! Waaho! is the Bani of the True Word. Searching, the Gurmukhs have found it.

Waaho! Waaho! They chant the Word of the Shabad. Waaho! Waaho! They enshrine it in their hearts.

 

vwhu vwhu gurisK inq sB krhu gur pUry vwhu vwhu BwvY ]

nwnk vwhu vwhu jo min iciq kry iqsu jmkMkru nyiV n AwvY ]2]

Vaahu vaahu gurasikh nith sabh karahu gur poorae vaahu vaahu bhaavai ||

Naanak vaahu vaahu jo man chith karae this jamaka(n)kar naerr n aavai ||2||

Waaho! Waaho! Let all the Gursikhs continually praise Him. Waaho! Waaho! The Perfect Guru is pleased with His Praises.

O Nanak, one who chants Waaho! Waaho! with his heart and mind - the Messenger of Death does not approach him. ||2||

Guru Ji says that they who utters ‘Wah Wah’ their faces will glow, meaning they will triumphant in this world and the world hereafter.

Quotation From Gurbani  M4 313

saudy vwhu vwhu aucrih auTdy BI vwhu kryin ]

nwnk qy muK aujly ij inq auiT sMmwlyin ]1]

Soudhae vaahu vaahu oucharehi out(h)adhae bhee vaahu karaen ||

Nanak thae mukh oujalae j nith out(h) sa(n)maalaen ||1||

While asleep, they chant, ""Waaho! Waaho!"", and while awake, they chant, ""Waaho!"" as well.

O Nanak, radiant are the faces of those, who rise up early each day, and dwell upon the Lord. ||1||

We have already discussed earlier that according to the writings of Bhai Gurdaas Ji (the word) ‘Waheguru’ is gurmantar and by contemplating upon it egotism is erased. These writings of Bhai Gurdaas Ji are an elucidation of this quotation of SatguruJi:-

Quotation from Gurbani M3/515

vwhu vwhu sy jn sdw krih ijn@ kau Awpy dyie buJwie ]

vwhu vwhu kriqAw mnu inrmlu hovY haumY ivchu jwie ]

vaahu vaahu sae jan sadhaa karehi jinh ko aapae dhaee bujhaae ||

vaahu vaahu karathiaa man niramal hovai houmai vichahu jaae ||

Waaho! Waaho! Those humble beings ever praise the Lord, unto whom the Lord Himself grants understanding.

Chanting Waaho! Waaho!, the mind is purified, and egotism departs from within.

The amount of importance Guru Ji attaches to the word ‘Wah’ is the same as the importance he gives to the word ‘Guru’. Guru Ji says, whosoever while uttering ‘Guru-Guru’ takes the refuge of the Timeless Being Waheguru, he gets to meet the Timeless Being Waheguru.

Quotation from Gurbani M5/837

guru guru krq srix jy AwvY pRBu Awie imlY iKnu FIl n peIAw ]5]

gur gur karath saran jae aavai prabh aae milai khin dteel n peeaa ||5||

Uttering, ""Guru, Guru"", she seeks His Sanctuary; so God comes to meet her, without a moment’s delay. ||5||

M5/213

myry mn guru guru guru sd krIAY ]

rqn jnmu sPlu guir kIAw drsn kau bilhrIAY ]1] rhwau ]

jyqy sws gRws mnu lyqw qyqy hI gun gweIAY ]

jau hoie dYAwlu siqguru Apunw qw ieh miq buiD pweIAY ]1]

myry mn nwim ley jm bMD qy CUtih srb suKw suK pweIAY ]

maerae man gur gur gur sadh kareeai ||

rathan janam safal gur keeaa dharasan ko balihareeai ||1|| rehaao ||

jaethae saas graas man laethaa thaethae hee gun gaaeeai ||

jo hoe dhaiaal sathigur apunaa thaa eih math budhh paaeeai ||1||

maerae man naam leae jam ba(n)dhh thae shhoottehi sarab sukhaa sukh paaeeai ||

O my mind, dwell always upon the Guru, Guru, Guru.

The Guru has made the jewel of this human life prosperous and fruitful. I am a sacrifice to the Blessed Vision of His Darshan. ||1||Pause||

As many breaths and morsels as you take, O my mind - so many times, sing His Glorious Praises.

When the True Guru becomes merciful, then this wisdom and understanding is obtained. ||1||

O my mind, taking the Naam, you shall be released from the bondage of death, and the peace of all peace will be found.

 

These words of Guru Ji ‘Vay-muhtaa-jaa vaypar-wah, Nanak daas kahuh gur wah’ have been going on for generations. This proof is obtained from Bhai Santokh Singh’s composition Gurpartaap Sooraj book 4 and chapter 46 where the words ‘Simrahu Waheguru Gurwah’ appear. From this it appears that that the words ‘Gurwah’ and ‘Waheguru’ have been used for the Timeless Being.

The gurmantar ‘Waheguru’ which Guru Ji has imparted (to us) is the essence of all names. The numerous ways of uttering this name are included in Sri Guru Granth Sahib Ji. Within various separate shabads or words, the form of this mantar or chant appears as ‘Wah’, ‘Guru’ and ‘Gur’. In the combined state, the form of this gurmantar is ‘Waheguru’, ‘Waheguru’ and ‘Gur Wah’.

Through some of the words found in Sri Guru Granth Sahib, we have already mentioned above that the form of gurmantar ‘Gurwah’, is because of  ‘Wah’ and ‘Guru’. Now some shabads are given which make use of the complete form of gurmantar. These are found in Sri Guru Granth Sahib Ji on page 1402 and 1403.

vwihgurU vwihgurU vwihgurU vwih jIau ]

siq swcu sRI invwsu Awid purKu sdw quhI vwihgurU vwihgurU vwihgurU vwih jIau ]1]6]

syvk kY BrpUr jugu jugu vwhgurU qyrw sBu sdkw ]

vaahiguroo vaahiguroo vaahiguroo vaahi jeeo ||

sath saach sree nivaas aadh purakh sadhaa thuhee vaahiguroo vaahiguroo vaahiguroo vaahi jeeo ||1||6||

saevak kai bharapoor jug jug vaahaguroo thaeraa sabh sadhakaa ||

Waahay Guru, Waahay Guru, Waahay Guru, Waahay Jee-o.

You are forever True, the Home of Excellence, the Primal Supreme Being. Waahay Guru, Waahay Guru, Waahay Guru, Waahay Jee-o. ||1||6||

Your servants are totally fulfilled, throughout the ages; O Waahay Guru, it is all You, forever.

From the shabad found on page 1403 it is very clear that the shabad ‘Waheguru’ is used only for the Timeless Being:

kIAw Kylu bf mylu qmwsw vwihgurU qyrI sB rcnw ]

qU jil Qil ggin pXwil pUir rh´w AMimRq qy mITy jw ky bcnw ]

mwnih bRhmwidk rudRwidk kwl kw kwlu inrMjn jcnw ]

gur pRswid pweIAY prmwrQu sqsMgiq syqI mnu Kcnw ]

kIAw Kylu bf mylu qmwsw vwhgurU qyrI sB rcnw ]3]13]42]

keeaa khael badd mael thamaasaa vaahiguroo thaeree sabh rachanaa ||

thoo jal thhal gagan payaal poor rehyaa a(n)mrith thae meet(h)ae jaa kae bachanaa ||

maanehi brehamaadhik rudhraadhik kaal kaa kaal nira(n)jan jachanaa ||

gur prasaadh paaeeai paramaarathh sathasa(n)gath saethee man khachanaa ||

keeaa khael badd mael thamaasaa vaahaguroo thaeree sabh rachanaa ||3||13||42||

You have formed and created this play, this great game. O Waahay Guru, this is all You, forever.

You are pervading and permeating the water, land, skies and nether regions; Your Words are sweeter than Ambrosial Nectar.

Brahmas and Shivas respect and obey You. O Death of death, Formless Lord, I beg of You.

By Guru’s Grace, the greatest thing is obtained, and the mind is involved with the Sat Sangat, the True Congregation.

You have formed and created this play, this great game. O Waahay Guru, this is all Your making. ||3||13||42||

The presence of this word ‘Waheguru’ in (the Bani) Saveyeh in Sri Guru Granth Sahib Ji proves the point that the word ‘Waheguru’ is used for the Timeless Being (the Primal Being). This word has appeared thirteen times on pages 1402 and 1403. So according to the instruction of Satguru Ji, ‘Waheguru’ is the gurmantar that we should chant or contemplate upon.

Of all the mantars or chants found in the four ages this is the supreme mantar. Although the word ‘Waheguru’ appears to be rather short when reading and centupling, it is the most potent. It has the power to fulfill all desires and put right all the affairs to the extent that it can transform man into becoming selfless and erase his evil inclinations. It can also connect man with the Primal Being in the innate self thus enabling him to experience the presence of Waheguru. The value of the fruits that man can attain, when he fixes his attention and meditates on the Timeless Being, can never be expressed. Those who contemplate upon the mantar ‘Waheguru’, only those Gursikhs will experience the divine hue and only they will know how priceless and precious the experience is.

Quotation from Gurbani M5/81

sweI nwmu Amolu kIm n koeI jwxdo ]

ijnw Bwg mQwih sy nwnk hir rMgu mwxdo ]1]

saaee naam amol keem n koee jaanadho ||

jinaa bhaag mathhaahi sae naanak har ra(n)g maanadho ||1||

The Master’s Name is Priceless; no one knows its value.

Those who have good destiny recorded upon their foreheads, O Nanak, enjoy the Love of the Lord. ||1||

In Sri Guru Granth Sahib Ji there is a reference about this very word ‘Waheguru’ in which Guru Ji says:-

Quotation from Gurbani M5 /747-757

byd kqyb isimRiq siB swsq ien@ piVAw mukiq n hoeI ]

eyku AKru jo gurmuiK jwpY iqs kI inrml soeI ]3]

baedh kathaeb simrith sabh saasath einh parriaa mukath n hoee ||

eaek akhar jo guramukh jaapai this kee niramal soee ||3||

One may read all the books of the Vedas, the Bible, the Simritees and the Shaastras, but they will not bring liberation.

One who, as Gurmukh, chants the One Word, acquires a spotlessly pure reputation. ||3||

This word ‘Waheguru’ is so precious that, that knowledge which cannot be obtained by reading all the world’s scriptures and books of knowledge, all that knowledge can be obtained with this shabad of the Guru.

Quotation from Gurbani M5/216,

cqur byd muK bcnI aucrY AwgY mhlu n pweIAY ]

bUJY nwhI eyku suDwKru Ehu sglI JwK JKweIAY ]3]

chathur baedh mukh bachanee oucharai aagai mehal n paaeeai ||

boojhai naahee eaek sudhhaakhar ouhu sagalee jhaakh jhakhaaeeai ||3||

Reciting the four Vedas from memory, they do not obtain the Mansion of the Lord’s Presence hereafter.

Those who do not understand the One Pure Word, utter total nonsense. ||3||

M1/467

nwnk lyKY iek gl horu haumY JKxw JwK ]1]

Naanak laekhai eik gal hor houmai jhakhanaa jhaakh ||1||

O Nanak, only one thing is of any account: everything else is useless babbling and idle talk in ego. ||1||

Bhai Gurdaas Ji writes in his Kabet Saveyeh that just as a precious stone is small to look at, but its price can fill ones coffers; just as a cheque has little or no weight, but with a paper cheque a huge amount of cash can be collected; just as a seed is but small, but the tree that grows out of it bears numerous fruits; in the same way while the shabad of the Guru appears to be rather short, but its importance only becomes apparent when the essence of the soul is acquired and experienced:

 

jYsy hIrw hwQ mY qnk so idKweI dyq

jaisae heeraa haathh mai thanak so dhikhaaee dhaetha

 

mol kIey dmkn Brq BMfwr jI ]

mol keeeae dhamakan bharath bha(n)ddaar jee ||

 

jYsy br bwDy huMfI lwgq n Bwr kCu

jaisae bar baadhhae hu(n)ddee laagath n bhaar kashhu

 

AwgY jwie pweIAq lCmI Apwr jI ]

aagai jaae paaeeath lashhamee apaar jee ||

 

jYsy bit bIj Aiq sUKm srUp hoq

jaisae batt beej ath sookham saroop hotha

 

boey sY ibibiD krY ibrKw ibsQwr jI ]

boeae sai bibidhh karai birakhaa bisathhaar jee ||

 

qYsy gur bcn scn gurisKn mY

thaisae gur bachan sachan gurasikhan mai

 

jwnIAY mhwqm gey hI hirduAwr jI ]

jaaneeai mehaatham geae hee haridhuaar jee ||

 

Quotation from Bhai Gurdaas Ji

 

The second Bhai Gurdaas Ji writes in his Vaar:-

 

hir vwihgurU mMqr AgMm jg qwrnhwrw]

har vaahiguroo ma(n)thar aga(n)m jag thaaranehaaraa||

jo ismrih nr pRym isau phuNcY drbwrw]

jo simarehi nar praem sio pahu(n)achai dharabaaraa||

 

In ‘Mehmaa Parkash’ every episode ends with the following line:-

 

vwihgurU muK kro aucwr ]

ho dieAwl kr lhy auDwr ]

vaahiguroo mukh kuro ouchaar

ho dhaeiaal kur lehae oudhaar

Say the word Waheguru with your mouth.

Being compassionate (the Timeless Being) will save you.

 

Giving examples from the janamsakhi (biography) of Sri Guru Nanak Dev Ji, Bhai Santokh Singh Ji writes in ‘Sri Guru Nanak Parkash’- when Sri Guru Nanak Dev Ji went to the land of lust, the women there changed Bhai Mardana Ji into a sheep and (seeing this) Guru Ji advised them as follows:-

iqq vwihgurU muK nwm jpo

Ardws iqhvl kI krIXy ]

mn kwmnw pUrn hovihgI

hir kIriq pRIiq irdy DrIXy ]

 

Contemplate upon the Name of  Waheguru.

Make your supplications by offering the karhaa-parshaad.

Your desires will be fulfilled,

When you keep the Lords praises in your heart. 

(Sri Guru Nanak Parkash Poorbaardh Chapater 7)

 

In the Triya Raj (where ladies of lust rule) too Guru Ji gave the same advice:-

sK sMq Awie qW pY mMq n clwie inj

tihl bnwie kIjY Cor rIiq mwn kI ]

‘vwihgurU’ jpo mK jwih Bv jnX dK,

Dyiq suK rIiq jXNo sMqoK isMG Bwn kI ]

 

The holy saint has arrived and your spells will not work on him.

Learn to serve and do away with egotism.

Utter Waheguru and all your difficulties will vanish.

Says Santokh Singh (the Guru blessed them with this) beneficial and comfort giving practice.

 

Many other historical references also confirm that the shabad or word ‘Waheguru’ is the gurmantar of the Khalsa.

In this century the sants or spiritually evolved beings like Baba Attar Singh Ji Mastuanaa, Sant Baba Nand Singh Ji Nanaksar, Sant Karam Singh Ji Hotee Mardhaan, Sant Sangat Singh Ji Kamaalee-ay Wale, Sant Baba Sunder Singh Ji, Sant Khalsa Gurbachan Singh Ji Bhindraan Wale, Bhai Sahib Bhai Randhir Singh Ji Narangwal Wale, Sant Ishar Singh Ji Rarh-ay Wale, and many other spiritually evolved saint meditated and contemplated upon the ‘Waheguru’ mantar and persuaded many other to take Amrit , the ambroisal nectar, and receive the gift of gurmantar ‘Waheguru’ by treading the path of Gur-maryadha (Sikh code of conduct), sent into motion by Sri Guru Gobind Singh Ji.

To be continued………

WaheguruJeeKeeFateh WaheguruJeeKaaKhalsa

Due to the recent trend by anti sikh cults to confuse the Sikh population on what the the Gurmantar is. The ‘Tothemax’ teams have been busy translating articles and chapters from knowledgble Gursikhs past and present to confront these vile distortions.

The translation below is in three parts and is from the reknowed author on Gursikh Rehat and theology, Bhai Sahib Subehdar Behgal Singh Jee. The chapter is taken from his well reasearched book on ‘Waheguru Gurmantar’. We know the chapter is a long one, so we split it in 3 parts, please try and read all the parts, the knowledge in this chapter is priceless.

As this is seva, please forgive us for any shortcomings on the translation, these are all our faults and nothing to do with Subedhar Jee. Please pray to Akal Purakh that he lets his moorakh children continue in this seva.

WaheguruJeeKaaKhalsa WaheguruJeeKeeFateh!!

 

Waheguru Gurmantar

O Beloved, the word ‘Waheguru’ is the ‘Gurmantar’. Contemplate upon it and get rid of egotism.

Quote from Bhai Gurdas Jee’s Varan 13/2

vwihgurU gurU mMqR hY jp haumYN KoeI]

vaahiguroo guroo ma(n)thr hai jap houmai(n) khoee||

His Guru-manta is Vahiguru, whose recitation erases egotism.

Get rid of the selfhood and then see your real Self. Its only with these godly virtues will you get beaded together with the virtuous Waheguru.

Awp gvwey Awp hY gux guxI proeI ]

aap gavaaeae aap hai gun gunee paroee ||a||

Losing egotism and merging into the qualities of the supreme Lord, he himself becomes full of qualities.

See Bhai Nand Lall’s gazal 19:

Bhr qr& ik nzr krd hUey Xwr Awmd ]

Bahar taraf ki nazar karad, hoo-ay zaar aamad.

Which ever side I look, I only see the face of the Beloved.

and gazal 22:

hr jw ik ibMgrMd jmwly qy ibMgrMd ]

Har jaa ki bingrandh zmaalay tay bingrandh.

Holy evolved souls, wherever they look they only see Your form.

jo bolq hY imRg mIn pMKyrU su ibnu hir jwpq hY nhI hor ]3]

jo bolath hai mrig meen pa(n)khaeroo s bin har jaapath hai nehee hor ||3||

Whatever the deer, the fish and the birds sing, they chant to the Lord, and no other. ||3|

Gurmantar is that religious mantar or chant given to a Gursikh when he is initiated into the religious fold. This is a seed-form mantar or chant specially chosen from all the other words in the religious text.

Sri Guru Nanak Dev Ji has blessed Gursikhs with the Gurmantar, Waheguru. Setting aside the chant ‘Waheguru’ in the house of Sri Guru Nanak Sahib Ji and accepting some other word to be the gurmantar, is akin to turning your back towards Sikh way of life. If any person, regarding himself as the Sikh of Sri Guru Nanak Dev Ji Maharaj, does not accept and does not contemplate upon the word ‘Waheguru’ as the Gurmantar, then he is an apostate, he is certainly not a Sikh. Bhai Prahlaad Singh, in a rahetnaamaa (Sikh code of conduct) quotes the tenth master Sri Guru Gobind Singh Ji:-

 

vwihgrU ky mMqR ibn jpY AOr koeI jwp]

so swkq, isK mUl nih, bjn hY sRI muKvwk ]7]    

Waheguru kay mantar bin japai aur koee jaap.

So saakat, Sikh mool nahi, bachan hai sree mukhvaak.

If one contemplates upon a mantar other that the mantar ‘Waheguru’, He is an apostate, he is definitely not a Sikh.

These are the words of Sri (Guru Gobind Singh Ji’s). (Code of conduct of Sri Guru Gobind Singh Ji by Bhai Praladh Singh)

In this very rehatnamaa in the 31^st couplet Bhai Prahladh Singh Ji writes about the quote of the tenth Guru, in which Guru Ji says that without the ‘Waheguru’ mantar, the story of man’s life is false:

Akwl purK ky bcn isau pRgt culwXo pMQ ]

sB isKn ko bcn hY, guru mwnIAhu gRMQ ]30]

Qwp clXo jo ggq hYN, iqnih invwvhu mwQ ]

vwihgurU ky mMqR ibn, imiQAw swrI gwQ ]31]

Akaal Purkh kay bachan siu, pargat chulaayo panth.

Sab Sikhan ko bachan hai, Guru maanee-aho granth.30

Thaap chalyo jo jagat mai, tinhi nivaavhu maath.

Waheguru kay mantar bin,mithi-aa saaree gaath.31

Upon the command of the Timeless Creator, the (Sikh) Brotherhood came into being.

All Sikhs are directed to regard the Granth to be their Guru.

That which has been installed in this world, bow your head in respect.

Without the ‘Waheguru’ mantar, life’s whole saga is false.31

 

Bhai Nand Lall Ji writes in his rahetnaamaa:-

gurisK rihq sunhu ry mIq ]

pRBwqy auT kr ihq cIq ]

vwihgurU gurmMqR su jwp ]

kr iesnwn pVoH jp jwp ]

Gursikh rahet sunhu ray mee-t.

Parbhatay uth kar hi-t cheet.

Waheguru mantaar so jaap.

Kar ishnaan parh-hay jap jaap.

O Gursikh friends, listen to the rahet, the code of conduct.

Arise in wee hours of the morning and in your heart lovingly contemplate

Meditate upon the mantar ‘Waheguru’. 

Take a bath and recite (the Bani) Jap Ji and Jaap (Sahib).

 

Dohiraa:         

vwihgurU gur jwpeI, vwihgurU kir iDAwn ]

mukiq lwB so hoeI hY, gurisK irid mih mwn ]

Waheguru gur jaa-pa-ee, Waheguru kar dhi-aan.

Mukat laabh so ho-ee hai, gursikh ridh meh maan.

Contemplate upon the gur(mantar) Waheguru and focus upon (the sound) Waheguru.

The (resulting) principal benefit the Gursikh will savour in his heart.

 

In ‘Tankhaa-naamaa’(a composition of Bhai Nand Lall) Bhai Nand Lall tells us that it was Sri Guru Gobind Singh Ji Maharaj who initiated the contemplation of the mantar ‘Waheguru’.

Chaupai

sunhu nMd lwl ieh swj ]

prgt krwauN Apno rwj ]

cwr brn iek brn krwauN ]

vwihgurU kw jwp jpwaUN ]

Souno Nand Lal eh saaj

Parguth krao aapnoo raaj

Chaar baran ek baran krao

Waheguru Ka jaap jpao

Listen Nand Lall with rapt attention.

I will bring into manifestation our reign.

(In which) the four castes I’ll make into one.

(and) initiate the contemplation of the (mantar) Waheguru.

In Bhai Desaa Singh Ji’s rehatnaamaa the instruction from the tenth Emperor is indicated as follows:-

vwihgurU inq bcn aucwry ]

vwihgurU ko ihrdy Dwry ]

Awgy Awvq isMG ju pwvY ]

vwihgurU kI &qy bulwvy ]

Waheguru nit bhachan Ochare

Waheguru Ko Hirde thare

Aage avaat singh jo pave

Waheguru kee Fateh Bolaave

Utter the (mantar) Waheguru daily.

Absorb the (mantar) ‘Waheguru into your heart.

Upon meeting a Singh face to face, utter the salutation of Waheguru (meaning utter Waheguru Ji Ka Khalsa Waheguru Ji Ki Fateh).

 

While the discussion so far has been based on examples from rahetnaamaas, the code of conduct, the Gurbani uttered by the Tenth Emperor, Sri Guru Gobind Singh Ji too, re-emphasis that Gurmantar is indeed Gurmantar. In the compilation Sarab Loh Granth Guru Ji states:-

swih goibMd isMg Pqh sqgur kI

vwihgurU suic mMqR AKY ]

Saahe Gobind Singh Satgur Kee

Waheguru Sach Mantar Aake

The Emperor (Sri) Gobind Singh (Ji) extends the fateh (salutation) of the Satguru,

Utter, the true mantar ‘Waheguru’.

Sahib Sri Guru Gobind Singh Ji states in the ‘Sarab Loh Granth’ that this mantar ‘Waheguru’ is given to the Khalsa by Sri Guru Nanak Dev Ji, so that the Sikhs of the Guru can contemplate upon this true mantar and merge into the Timeless Being. The text of this instruction is as follows:-

swr mMqR cwroN kw cwr ]

vwihgurU mMqR inrDwr ]

klp klp pRB AKCr khI ]

sRI gur nwnk jwpXo shI ]

inj Awqm pRmwqm drsXo ]

cwr klp mih mMqR srsXo ]

sw mMqR pRB Kwlsh dInw ]

vwihgurU pd pwvn kInw ]

Saar Mantar Chaaro ka Chaar

Waheguru Mantar nirdhaar

Kalp kalp prabh akchar kehee

Sri gur nanak japeoo sehee

Nijh atam prmatam dhrseeo

Char kalp meh mantar sarsheoo

Saa mantar prabh khalse dheena

Waheguru padh pavan keena

The four fold divisions (within the Hindu Dharma) have four separate mantaras.

(Of them all the) mantar Waheguru  is supreme.

With great thought and imagination the Primal Being uttered word.

Sri Guru Nanak (got people to) contemplated upon this true (mantar).

(With it) one can experience the presence of the Primal Being within the soul.

It is the summation of the four separate mantar.

This mantar, the Primal Being bestowed upon the Khalsa.

The word ‘Waheguru’ was thus sanctified.

Many faithless Sikhs expressed doubt saying that the mantar ‘Waheguru’, was bestowed to the Gursikh by the tenth Master Sri Guru Gobind Singh Ji and this Gurmantar was not in vogue during the time of Sri Guru Nanak Dev Ji. To caste away this doubt raised by the so called Sikhs, it is essential to give references from the Vaars of Bhai Gurdaas, from the Bani of Sri Guru Granth Sahib Ji and from historical records. Bhai Gurdaas Ji writes:

vwihgurU gurU mMqR hY jp haumYN KoeI]

vaahiguroo guroo ma(n)thr hai jap houmai(n) khoee||

His Guru-manta is Vahiguru, whose recitation erases egotism.

siqgur purK dieAwl hoie vwihgurU scu mMqR suxwXw]

sathigur purakh dhaeiaal hoe vaahiguroo sach ma(n)thr sunaayaa||

Becoming kind, the Guru recites true mantra Vaheguru for him.

Now the point to note here is this that if Guru Nanak Dev Ji had not given Gursikhs the gurmantar ‘Waheguru’ then Braham Gyani Baba Buddha Ji, a much respected and admired Sikh of Sri Guru Nanak Dev Ji, also present at the time of Sri Guru Arjan Dev Ji, could have told Bhai Gurdas Ji that we have been given a different gurmantar by Sri Guru Nanak Dev Ji and could have gone on to ask him why had he written that ‘Waheguru’ is the gurmantar. The reason why Baba Buddha Ji did not raise this issue is that Sri Guru Nanak Dev Ji gave his Sikhs the gurmantar ‘Waheguru’ and Baba Buddha Ji himself received the same mantar.

An even bigger proof that ‘Waheguru’ is the gurmantar is that Sri Guru Arjan Dev Ji, the fifth incarnation of Sri Guru Nanak Dev Ji, was himself present and he himself gave the Vaars (compilations) of Bhai Gurdas Ji the status of a key to Sri Guru Granth Sahib Ji. If there was some form of shortcoming in the quotation ‘Waheguru is the gurmantar, its contemplation erases egotism’, then he would have stopped Bhai Gurdas Ji from writing it.

As Bhai Gurdas Ji has referred to the word ‘Waheguru’ is gurmantar, it is necessary to give some quotation by way of references from Gurbani as proof that the word ‘gurmantar’ has not only been used in Gurbani but also to show that the instruction to chant the ‘gurmantar’, to contemplate and instill it into the heart came from Guru Maharaj.

pwpiVAw pCwiV bwxu scwvw sMin@ kY ]

gur mMqRVw icqwir nwnk duKu n QIveI ]2]

paaparriaa pashhaarr baan sachaavaa sa(n)nih kai ||

gur ma(n)thrarraa chithaar naanak dhukh n thheevee ||2||

Take aim with the arrow of Truth, and shoot down sin.

Cherish the Words of the Guru’s Mantra, O Nanak, and you shall not suffer in pain. ||2||

 

duKu klysu n Bau ibAwpY gur mMqRü ihrdY hoie ]

dhukh kalaes n bho biaapai gur ma(n)thra hiradhai hoe ||

Suffering, agony and fear do not cling to one whose heart is filled with the GurMantra.

 

rsik rsik gun gwvh gurmiq ilv aunmin nwim lgwn ]

AMimRqu rsu pIAw gur sbdI hm nwm ivthu kurbwn ]1]

rasak rasak gun gaaveh guramath liv ounaman naam lagaan ||

a(n)mrith ras peeaa gur sabadhee ham naam vittahu kurabaan ||1||

Through the Guru’s Teachings, I sing the Glorious Praises of the Lord with joyous love and delight; I am enraptured, lovingly attuned to the Naam, the Name of the Lord.

Through the Word of the Guru’s Shabad, I drink in the Ambrosial Essence; I am a sacrifice to the Naam. ||1||

 

hmry jgjIvn hir pRwn ]

hir aUqmu ird AMqir BwieE guir mMqu dIE hir kwn ]1]

hamarae jagajeevan har praan ||

har ootham ridh a(n)thar bhaaeiou gur ma(n)th dheeou har kaan ||1||

The Lord, the Life of the World, is my Breath of Life.

The Lofty and Exalted Lord became pleasing to my heart and my inner being, when the Guru breathed the Mantra of the Lord into my ears. ||1||Pause||

 

Satguru Ji gives so much importance to gurmantar, that according to his decree, those persons who do not obtain gurmantar from the Guru, their life is accursed, depraved and equated to some low animals like dogs, swine, donkeys, crows and snakes:-

gur mMqR hIxs´ jo pRwxI iDRgMq jnm BRstxh ]

gur ma(n)thr heenasy jo praanee dhhriga(n)th janam bhrasattaneh ||

That mortal who lacks the Guru’s Mantra - cursed and contaminated is his life.

 

kUkrh sUkrh grDBh kwkh srpnh quil Klh ]33]

kookareh sookareh garadhhabheh kaakeh sarapaneh thul khaleh ||33||

That blockhead is just a dog, a pig, a jackass, a crow, a snake. ||33||

 

In Gurbani decrees such as these, ‘contemplate the gurmantar’, ‘give ear to the gurmantar’, ‘chant only the one Naam’, lay stress on this point that, to meditate upon the Timeless Being, to instill His remembrance in the innate self, there is a need for a specific shabad or word and this shabad can only be obtained from the Guru through initiation. That shabad which the Guru gives during initiation is called Gurmantar. In Gursikhi (the Sikh way of life), this shabad is given by the panj piaa-rays (the five beloveds) by way of initiation to a Gursikh during the Amrit ceremony in the presence of Sri Guru Granth Sahib Ji. From the time of Sri Guru Nanak Dev Ji Ji till this day, through generations, Guru Sahib has been giving this shabad to the Sikhs in the form of gurmantar. This point is mentioned by Bhai Gurdaas Ji (when he writes): ‘Waheguru is the gurmantar, its contemplation erases egotism’, and the tenth Master says the same thing in the Saraab Loh Granth:

siqgurU isKn pRin aupdysXo ]

vwihgurU suic mMqR ivSysXo ]

Satguru sikhan prin updhesheo

Waheguru sooch mantar vasheseo

The Satguru in instructing the Sikhs said,

Waheguru is the distinctive true mantar.

 

Gurbani also mentions that without the initiation from the Guru, (divine) knowledge cannot be acquired. Satguru Ji says that, as talking is not possible without the tongue, hearing is not possible without ears, and seeing is not possible without eyes, similarly without getting the initiation from the Guru (divine) knowledge cannot be attained:

quotation from SGGSJ   M5/1140

ibnu ijhvw khw ko bkqw ]

ibnu sRvnw khw ko sunqw ]

ibnu nyqRw khw ko pyKY ]

nwm ibnw nru khI n lyKY ]2]

 

bin jihavaa kehaa ko bakathaa ||

bin sravanaa kehaa ko sunathaa ||

bin naethraa kehaa ko paekhai ||

naam binaa nar kehee n laekhai ||2||

 

Without a tongue, how can anyone speak?

Without ears, how can anyone hear?

Without eyes, how can anyone see?

Without the Naam, the mortal is of no account at all. ||2||

 

Bhai Gurdas Ji too mentions in his writings that a Sikh upon getting initiation from the Guru, acquires divine knowledge and thus merges in the Guru.

 

gur isK isK gur soie AlK lKwieAw]

gur dIiKAw lY isK isK sdwieAw]

gur sikh sikh gur soe alakh lakhaaeiaa||

gur dheekhiaa lai sikh sikh sadhaaeiaa||

Being one with each other the Guru and the Sikh have made the Lord perceptible (in the form of Guru).

Getting initiated by the Guru the disciple has become a Sikh.

Those so called Sikhs who say that there is no need to get the gurmantar from the Guru because they can read the Bani of the Guru and get linked with the Timeless Being, then they are advised to carefully read and imbibe in their mind the discussion on gurmantar and initiation by the Guru given above. It is true that Bani is Guru and all the ambrosial nectars are within it, but the acquiring of the ambrosial divine knowledge can only take place when man accepts the message received via Bani and acts upon it.

The above Gurbani deliberations have clarified one thing, that without getting initiation from the Guru, without getting guidance from the Guru, without getting gurmantar from the Guru and without contemplating upon it, man can never be liberated. Man’s wickedness and sins committed over numerous births can only be erased if he accepts the gurmantar as per guru’s instructions and with every breath he contemplates upon it.

gur siqgur kw jo isKu AKwey su Blky auiT hir nwmu iDAwvY ]

audmu kry Blky prBwqI iesnwnu kry AMimRq sir nwvY ]

aupdyis gurU hir hir jpu jwpY siB iklivK pwp doK lih jwvY ]

iPir cVY idvsu gurbwxI gwvY bhidAw auTidAw hir nwmu iDAwvY ]

jo swis igrwis iDAwey myrw hir hir so gurisKu gurU min BwvY ]

 

gur sathigur kaa jo sikh akhaaeae s bhalakae out(h) har naam dhhiaavai ||

oudham karae bhalakae parabhaathee eisanaan karae a(n)mrith sar naavai ||

oupadhaes guroo har har jap jaapai sabh kilavikh paap dhokh lehi jaavai ||

fir charrai dhivas gurabaanee gaavai behadhiaa out(h)adhiaa har naam dhhiaavai ||

jo saas giraas dhhiaaeae maeraa har har so gurasikh guroo man bhaavai ||

One who calls himself a Sikh of the Guru, the True Guru, shall rise in the early morning hours and meditate on the Lord’s Name.

Upon arising early in the morning, he is to bathe, and cleanse himself in the pool of nectar.

Following the Instructions of the Guru, he is to chant the Name of the Lord, Har, Har. All sins, misdeeds and negativity shall be erased.

Then, at the rising of the sun, he is to sing Gurbani; whether sitting down or standing up, he is to meditate on the Lord’s Name.

One who meditates on my Lord, Har, Har, with every breath and every morsel of food - that GurSikh becomes pleasing to the Guru’s Mind.

In the line that appears in the above verse- ‘Following the Instructions of the Guru, he is to chant the Name of the Lord, Har, Har’- the instruction is a pointer (to the hukam or command) that the chant that is to be contemplated upon, is the word form of gurmantar of the Timeless Being received as a directive from the Satguru during initiation. The chanting and contemplating of this will erase all the wickedness and sins.

Take the next statement after this - ‘Then, at the rising of the sun, he is to sing Gurbani; whether sitting or standing, he is to meditate on the Lord’s Name’- this is a pointer which says that Gurbani and Naam (gurmantar) received during initiation, individually both are truths. First Gurbani builds up our righteous character and then it motivates us to contemplate upon the Naam. Gurmantar is that shabad through which the Timeless Being Waheguru can be worshipped. This shabad or word in Gursikhi is ‘Waheguru’ which the Guru utters as the Sikh listens. Bhai Gurdaas says in the following quotation:-

inrMkwr Awkwr kr joiq srUp AnUp idKwieAw]

vyd kqyb Agocrw vwihgurU guru Sbd suxwXw]

nira(n)kaar aakaar kar joth saroop anoop dhikhaaeiaa||

vaedh kathaeb agocharaa vaahiguroo gur shabadh sunaayaa||

The formless Lord has been beholden in the form of the light (in Guru Nanak and other Gurus).

The Gurus recited Word-Guru as Vahiguru who is beyond the Vedas and Katebas (the semtic scriptures).

 

vwihgurU gur Sbd lY iprm ipAwlw cup clolw]

vaahiguroo gur shabadh lai piram piaalaa chup chalolaa||

The Guru’s word he receives is Vahiguru, the wondrous Lord, and remains silently immersed in delight. Var 6/5,                

 

paux gurU gur sbd hY vwihgurU gur sbd suxwXw]

poun guroo gur sabadh hai vaahiguroo gur sabadh sunaayaa||

The Guru’s word is the air, the Guru and wondrous lord has recited Word the Guru. Var 9/13,                   

 

vyd n jwxY Byd ikhu SyKnwg nw pwey]

vwihgurU swlwhxw gur Sbd Alwey ]]

vaedh n jaanai bhaedh kihu shaekhanaag naa paaeae||

vaahiguroo saalaahanaa gur shabadh alaaeae ||

The Vedas also do not understand this mystery and even the Sesanag (mythological snake having thousand hoods) cannot know its limits.

Vahiguru, God, is eulogised through recitation of the Word of the Guru, Gurbani. (9,13)

 

Drmswl krqwrpur swDu sMgiq scKMf vswieAw]

vwihgurU gur Sbd suxwieAw]

Dharmsal kirtharpur sadh sangat sachkhand vasaiaa

waheguru gur shabad sunaiaa

Founding dharmasala, the place for dharma, at kartarpur, it was inhabited by the holy congrration as the abode of truth.

Word ‘Waheguru’ was imparted to the people (24/1)

to be continued……..

Birhaa -  Pain of Separation

When a seeker experiences intense viraag (yearning for Waheguru), then in his sub-conscious mind, the pain of separation from the Primal Being Waheguru, creates in him an even greater desire and love to meet Him. In this stage many a time tears too begin to flow from the eyes.

Ho rehi n sakaa bin dhaekhae preethamaa mai neer vehae vehi chalai jeeo ||3||
I cannot survive without seeing my Beloved. My eyes are welling up with tears. ||3||

These tears cleanse him of his dirt accumulated over numerous births. This stage is called birho(n), the pang of separation. It is generally accepted that separation is very painful because in it there is very great love-filled pang to meet up with ones beloved.

"O birho(n)!, the pang of separation, you are the emperor. It is because of you that I can meet my Beloved." A body in which birho (or love and pang for Waheguru) does not arise, regard that body as a funeral pyre because its heart is burnt out with sins and evil deeds. Inside it there is not even a suggestion of pull or love for union with the Primal Being Waheguru.

Birehaa birehaa aakheeai birehaa thoo sulathaan ||
Many talk of the pain and suffering of separation; O pain, you are the ruler of all.

Fareedhaa jith than birahu n oopajai so than jaan masaan ||36||
Fareed, that body, within which love of the Lord does not well up - look upon that body as a cremation ground. ||36||

 

Vivayk - Discernment

When birho, the pang of separation arises with intensity in the seeker's consciousness and he experiences an extreme pull in his heart to link up with the Primal Being Waheguru, then vivayk (discernment) springs forth. In this state his consciousness moves ahead with a pull of great intensity to merge with Shabad-Guru because of the simran or contemplation of Naam and Bani. He attains the knowledge of righteous and unrighteous deeds.

Achar charai bibaek budhh paaeae purakhai purakh milaae ||4||
He eats the uneatable, and is blessed with a discriminating intellect; he meets the Supreme Person, the Primal Lord God. ||4||

 

Budh - Wisdom

When man, while treading the path of Gurmat, begins to climb the stairs of Atam Darshee, the witnessing of the soul, he rises above ridheeaan-sidheeaan (miraculous powers). In this way he arrives at the state of wisdom where, with the Primal Being Waheguru's vibration of love, he is freed from the doubt fallacy of materialism and with renewed vigour he keeps walking towards the homeland of the Formless One.

jo har budhh ridhh sidhh chaahath guroo guroo gur kar man maerae ||5||9||
If you long for wisdom, wealth, spiritual perfection and properity, O my mind, dwell upon the Guru, the Guru, the Guru. ||5||9||

Dhuramath maett budhh paragaasee jan naanak guramukh thaaree ||4||1||2||
The Lord has eliminated my evil-mindedness, and enlightened my intellect; O servant Nanak, the Gurmukhs are saved. ||4||1||2||

 

Sahij Awastaa - State of Equipoise

When a seeker overcomes his ego by doing Naam Simran, the contemplation or meditation of the Naam, he reaches a state of equipoise or spontaneity of the homeland of the Formless Waheguru.