Seven Days of a Sikh

Through seven days, the Gurbani gives us Aatam-Giaan (Spiritual Wisdom, Brahm Giaan…).

The Gurbani indicates, regardless of what day of the week it may be, but a Sikh’s Sunday is the day he begins Bhagti (understanding the Gurbani, Gur-Shabad – Gurmat). With the help of this Bhagti, one will be able to stop (ਥੰਮ ਲਾ ਦੇਣਾਂ) the flow of desires (ਵਾਸਨਾ, ਫੁਰਨੇ) from within…

  • ਆਦਿਤ ਕਰੈ ਭਗਤਿ ਆਰੰਭ ॥ ਕਾਇਆ ਮੰਦਰ ਮਨਸਾ ਥੰਭ ॥: Aadit karai bhagati aarambh…(sggs 344).

Next, the Gurbani indicates that a Sikh’s Monday is the day, on account of the Bhagti that he already has began, the Giaan-Amrit starts trickling down in the mind (ਸਸਿ=moon) – when the mind becomes influenced or effected by the Giaan of the Mool, then there flows the Amrit (of Gur-Giaan, ਗਿਆਨ ਉਪਦੇਸ ਰੂਪੀ ਅੰਮ੍ਰਿਤ ਵਰ੍ਹਦਾ ਹੈ)…

  • ਸੋਮਵਾਰਿ ਸਸਿ ਅੰਮ੍ਰਿਤੁ ਝਰੈ ॥ ਚਾਖਤ ਬੇਗਿ ਸਗਲ ਬਿਖ ਹਰੈ ॥: Somvaari sasi amritu jharai… (sggs 344).

Next, the Gurbani indicates that a Sikh’s Tuesday is the day his Budhi (intellect, ਅਕਲ…) knows or understand his Beloved, and knows the way of the Bikaars as to how they function. The implication is that, once one knows the way of the Bikaars (i.e., he know how they operate and attck-ਪੰਚ ਚੋਰਾਂ ਦਾ ਹਮਲਾ ਕਰਨ ਦਾ ਢੰਗ ਸਮਝ ਲੈਂਦਾ ਹੈ), they cannot assault him (i.e, he will not let them attack or rule him)…

  • ਮੰਗਲਵਾਰੇ ਲੇ ਮਾਹੀਤਿ ॥ ਪੰਚ ਚੋਰ ਕੀ ਜਾਣੈ ਰੀਤਿ ॥: Mangalvaare le maaheeti. Panch chor kee jaanai reeti… (sggs 344).

Next, the Gurbani indicates that a Sikh’s Wednesday is the day his Budhi becomes Enlightened with the Gur-Giaan (Wisdom, Aatam Giaan, Gurmat, Divine Knowledge-ਉਤਮ ਬੁਧੀ ਦਾ ਪ੍ਰਕਾਸ, ਸੂਝ ਵਿਚ ਪ੍ਰਭੂ ਦੇ ਨਾਮ ਦਾ ਚਾਨਣ ਪੈਦਾ ਕਰ ਲੈਣਾਂ)…

  • ਬੁਧਵਾਰਿ ਬੁਧਿ ਕਰੈ ਪ੍ਰਗਾਸ ॥ ਹਿਰਦੈ ਕਮਲ ਮਹਿ ਹਰਿ ਕਾ ਬਾਸ ॥: Budhavaari budhi karai pragaas… (sggs 344).

Next, the Gurbani indicates that a Sikh’s Thursday is the day he transcends Maya, and gets immersed in ONE (ਇੱਕ ਜੋਤ ਵਿਚ ਲੀਨ ਹੋ ਜਾਣਾਂ) by transcending the doubt (ਭਰਮ) about trinity (ਤੀਨਿ ਦੇਵ)…

  • ਬ੍ਰਿਹਸਪਤਿ ਬਿਖਿਆ ਦੇਇ ਬਹਾਇ ॥ ਤੀਨਿ ਦੇਵ ਏਕ ਸੰਗਿ ਲਾਇ ॥: Brihaspati bikhiaa dei bahaai… (sggs 344).

Next, the Gurbani indicates that but a Sikh’s Friday is the day his intellect (ਸੋਚ…) becomes modified according to the Gurbani, and lives the Gur-Giaan. In other words, now the Budhi and the mind follow the Aatam Giaan when he transact with the world of gross objects, the field of emotions, and the realm of thoughts. And, constantly (day and night) he struggles with his our mind…

  • ਸੁਕ੍ਰਿਤੁ ਸਹਾਰੈ ਸੁ ਇਹ ਬ੍ਰਤਿ ਚੜੈ ॥ ਅਨਦਿਨ ਆਪਿ ਆਪ ਸਿਉ ਲੜੈ ॥: Sukritu sahaarai su ih brati charrai… (sggs 344).

Next, the Gurbani indicates that a Sikh’s Saturday is the day he keeps the Jot (Light) stable within his Heart with the Spiritual Wisdom…

  • ਥਾਵਰ ਥਿਰੁ ਕਰਿ ਰਾਖੈ ਸੋਇ ॥ ਜੋਤਿ ਦੀ ਵਟੀ ਘਟ ਮਹਿ ਜੋਇ ॥: Thaavar thru kari raakhai soi… (sggs 344).

Thus, the Gurbani never gets tired of hinting us that there is more to the Gurbani and the Sikhi than what the majority of us (if not all!) have been told or led to believe by the Pujaaree groups, Ragis, Bhais, scholars (ਵਿੱਦਵਾਨ), those who have turned Dharma into a mundane business (ਜਿਨ੍ਹਾ ਲੋਕਾਂ ਨੇ ਧਰਮ ਨੂੰ ਧੰਧਾ ਬਣਾਂਇਆ ਹੋਇਆ ਹੈ), and so on!

In nutshell, the Gurbani speaks at the level of the Aatma (ਗੁਰਬਾਣੀ ਅੰਦਰ ਦੀਆਂ ਗੱਲਾਂ ਕਰਦੀ ਹੈ…). Hence, as tirelessly emphasized by the Gurbani, Sikhi is the game of the Shabad-Surti (Naam-consciousness, Aatam Giaan, Brahm-Giaan…). That is, Sikhi is the Internal Way of life – Inner Path (“ਅੰਦਰਿ ਸਿਆਣਾ”). Therefore, the game of Sikhi has to be played in the Sahaj Maarag (Natural State of Being, Giaan Avastaa – ਗਿਆਨ ਅਵਸਤਾ, ਆਤਮਕ ਅਡੋਲਤਾ…).

  • ਸਿਖੀ ਸਿਖਿਆ ਗੁਰ ਵੀਚਾਰਿ ॥: Sikhi sikhiaa gur veechaari (sggs 465).
  • ਗੁਰੂ ਸਮੁੰਦੁ ਨਦੀ ਸਭਿ ਸਿਖੀ ਨਾਤੈ ਜਿਤੁ ਵਡਿਆਈ ॥: Guroo samundu nadee sabhi Sikhi naatai jitu vadiaaee (sggs 150).
  • ਗੁਰਮੁਖਿ ਬਿਗਸੈ ਸਹਜਿ ਸੁਭਾਇ ॥: Gurmukhi bigsai Sahaji subhhaai (sggs 1173).
  • ਗੁਰੁ ਸਿਖੀ ਦਾ ਸਮਝਣਾ ਜੋਤੀ ਜੋਤਿ ਜਗਾਵਣਹਾਰਾ।… (Bhai Gurdaas, Vaar 28).
  • ਗੁਰ ਸਿਖੀ ਗੁਰ ਸਿਖ ਸੁਣ ਅੰਦਰਿ ਸਿਆਣਾ ਬਾਹਰਿ ਭੋਲਾ। (Bhai Gurdaas, Vaar 17).
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13 Comments On This Post Join the Shabad-Vichaar ...

  1. ravinder singh

    We proclaim that the Guru Granth Sahib is our Shabad Guru.As a common sikh I feel that as an organised community, in practice we do not really accept the shabad of the Guru Granth Sahib as our complete or the pooran Guru.I say this because we follow and encourage many practices which are contrary to the Gurmat of the Shabad Guru.We do not encourage the sikh to learn from the shabad Guru as per ones understanding.To reason and enquire is looked down upon. The Guru Granth Sahib is bowed down upon by many of us like an idol. Sikh households find solace in photos of the Gurus and idols of Gods. The shabad is also seen as some kind of Mantra which only has to be read.We seem to propagate everything under the sun except the gurmat of the shabad.Your extraordinay efforts to propagate the Gurmat to the common people is the most commendable.

    • Thank you Veer Ji for your kind words, and sharing your Vichaar.

      The Guru Granth Sahib is bowed down upon by many of us like an idol.

      • ਸੀਸਿ ਨਿਵਾਇਐ ਕਿਆ ਥੀਐ ਜਾ ਰਿਦੈ ਕੁਸੁਧੇ ਜਾਹਿ ॥੧॥: Sees nivaaeiai kiaa theeai jaa ridai kusudhe jaahi ||1|| (sggs 470).
      • ਸਤਿਗੁਰ ਨੋ ਸਭੁ ਕੋ ਵੇਖਦਾ ਜੇਤਾ ਜਗਤੁ ਸੰਸਾਰੁ ॥ ਡਿਠੈ ਮੁਕਤਿ ਨ ਹੋਵਈ ਜਿਚਰੁ ਸਬਦਿ ਨ ਕਰੇ ਵੀਚਾਰੁ ॥ ਹਉਮੈ ਮੈਲੁ ਨ ਚੁਕਈ ਨਾਮਿ ਨ ਲਗੈ ਪਿਆਰੁ ॥ (sggs 594).

  2. hsmatharu

    Hanji Veer Ji…I totally agree. We should question as much as possible because the more we question the deeper our knowledge becomes, and we understand why we do things…rather than just doing things because ‘that’s what we’ve always done.’ Also, this is how SGGSJ is indeed written…..question and answer format…our Guru’s have created a beautiful BANI for us which helps and guides us in our daily lives….who else can you turn to for impartial advice and direction on anything today? Dhan SGGSJ.

    • Yes Veer Ji…The Gurbani is the Source of the Giaan (“ਚਾਨਣੁ” = the Liht of Divine Knowledge, Spiritual Wisdom, ਗਿਆਨ ਦਾ ਚਾਨਣ, ਗਿਆਨ ਦੀ ਰੌਛਨੀ…).
      • ਗੁਰਬਾਣੀ ਇਸੁ ਜਗ ਮਹਿ ਚਾਨਣੁ ਕਰਮਿ ਵਸੈ ਮਨਿ ਆਏ ॥੧॥ (sggs 67).

  3. ROOP

    Dear readers,

    Could somebody please tell me the meaning of ” Sochai soch na hovai je Sochi Lakh Vaar.” JAPJI SAHIB.

    • Dear Roop Ji, based upon what we have heard, the meaning of “ਸੋਚੈ ਸੋਚਿ ਨ ਹੋਵਈ ਜੇ ਸੋਚੀ ਲਖ ਵਾਰ ॥: Sochai sochi n hovaee je sochee lakh vaar” in nutshell is that to know (to Realize, understand, recogniz…) the “ੴ” (ਰਚਨਹਾਰ…) is beyond thinking, even if someone thinks hundreds of thousands of times. For all mundane thinking is in Maya.

      ਭਾਵ, “ੴ” ਬਾਰੇ ਜਾਣ ਲੈਣਾ ਮਨੁੱਖੀ ਸੋਚ ਤੋਂ ਪਰੇ ਦੀ ਗੱਲ ਹੈ, ਭਾਵੇ ਕੋਈ ਲੱਖਾ ਵਾਰ ਵੀ ਕਿਉ ਨਾ ਸੋਚਦਾ ਰਹੇ ।

      Similarly, the Gurbani next indicates that by keeping “Chup” or mum (silent, mute…) the “ੴ” can not be known either. Why? Because, by just keeping the mum, the coceptualizing mind does not stop thinking (ਸੋਚਣਾ)!!!

      Bhul Chuk Maaf ji.

  4. ravinder singh

    Dear Roop I have heard the meanings of the shabad you are referring to from the katha of Maskeenji.There were four kinds of beliefs that were prevalent.The first was that of purifying the body from the outside.The second was of keeping mum or mon or not speaking to quiten the mind.The third was to fulfil all desires of the mind so that ultimately the mind may become still.The fourth was to achieve all the worldly knowledge.The Gurbani through the lines sochai soch na hovai tells us that even if we purify our body lacs of times -the mind does not get purified by only washing of the body.The mind does not get still just by not speaking.The desires of the mind will never end even if we go on fulfilling all our desires.Even if we gather all the worldy wisdom, it will not accompany us when we leave this world.

  5. Karamjeet Singh

    Dear Roop,
    Ravinder has beautifully brought out the correct meaning of the line in question as well as the other related lines. In fact Professor Sahib Singh was one of the first ones to emphatically and elaborately explain these lines years ago. His work is still available in the form of SGGS DARPAN (downloadble from several links like http://www.gurugranthdarpan.com/darpan2/darpan.html ). He convincingly explains in great details there, as to why ‘thought’ is not the correct interpretation of the word ‘soch’, explaining its Sanskrit origin and citing other verses from SGGS having similar meanings – like ‘Such hvai ta’n sach paaeeye’ (Asa DiVaar); or ‘Soch karai dinas aur raat, Man ki mail na Tan te jaat’ (Sukhmani Sahib). Also equally useful is Professor Sahib Singh’s writings on Gurmukhi Vyakaran (Grammar) available in the form of a YouTube series by a young professor. The usage of same word in different forms like Mani, Manu or Man is clealy explained that helps to comprehend Gurbani relatively with greater ease (one of the links that will lead to others is – http://www.youtube.com/watch?v=pGox2Pz9918).

    • ROOP

      Thank you Ravinder and Karamjeet veer ji.

      There is a lot of focus on SHABAD VICHAAR on this website and I really like it as well but, for me and for all of you who has the access to the translations, to this site and so many other online or manual books it is easy for us that we can conclude something by sharing from different resources. As I am based in Australia and basically I belong to a village in Punjab so, I was wondering about my village people. In my village in Punjab , Gurbani is being continuously read not only in Gurudwara but also by the common villages at home as well. So If I put myself in their position for a while, then I have to think where is the SHABAD VICHHAR ?

      So my question is that if the common village people want to know the real meanings of gurbani , what is the best way for them so that they can put the GURU’S WORDS in practice ?

      The other thing that comes in my mind ( that may be hypothetical) is that is it possible that if they do Simran and medidate on God’s name, for example meditate on ‘Satnaam ‘ and ask the divine help for understanding the gurbani by themselves ? My question may be hypothetical but I do need an answer please.

      • Karamjeet Singh

        Dear Roop,

        Your noble thoughts and concern about Shabad Vichaar being (made) available to your village folks are really praise worthy. In my opinion, your second question (kind of) answers your first question. Yes Waheguru indeed will bless them if they sincerely just do their meditations. Infact I see such blessings bef=ginning to shower on them already as someone has started thingking about them. :) I don’t know to what extent has technology penetrated your village, but you can make these downloads available to a few select dependable persons there requesting them to share the resource. Even a single E-book like Kindle can serve as a convenient media for storing a huge information – pratically everything you will ever wish to share – including audio files. Alternatively yoou can download and print the Gurmukhi translations etc , print them in multiple copies and make them available in your village entrusting someone to undertake responsibility of spreading the ‘light’ around.

        Just a few thoughts but I am sure you will find something that will work for your village. As I said, the blessings for that village have already begun manifesting in the form of these noble thoughts sprouting in your mind. Good luck and may Waheguru bless you with your divine endevors.

        Regards

  6. ravinder singh

    dear sir
    I would love to understand from you the meaning of the term saram used in the lines saram pat jholi dhian ki kareh bibhut from the japji sahib.Thanks and regards.

    • Dear Brother Ravinder Singh Ji,

      meaning of the term saram…

      Based upon what we have heard, our take is as follows.

      In this stanza (ਮੁੰਦਾ ਸੰਤੋਖੁ ਸਰਮੁ ਪਤੁ ਝੋਲੀ ਧਿਆਨ ਕੀ ਕਰਹਿ ਬਿਭੂਤਿ ॥… sggs 6), Baabaa Nanak is having conversation with Yogis.

      Yogis used to beg for food, and so on.

      By using the word “Saramu” (ਸਰਮੁ), Baabaa Nanak Teaches them Gurmat – “Kirat Karnee”, the righteous way of living that includes honest or truthful way of work (to righteously work for what you eat – honest labor, ਦਸਾ ਨੋਂਹਾ ਦੀ ਕਿਰਤ ਕਮਾਈ, ਉੱਦਮ, ਮਿਹਨਤ…).

      Why? Because, the Gurbani’s Updesh (ਉਪਦੇਸ) is:
      • ਘਾਲਿ ਖਾਇ ਕਿਛੁ ਹਥਹੁ ਦੇਇ ॥ ਨਾਨਕ ਰਾਹੁ ਪਛਾਣਹਿ ਸੇਇ ॥੧॥: One who truthfully works for what he eats, and gives some of what he has – O Nanak, he knows the path ||1|| (sggs 1245).

      The implication is: If one does not truthfully work to earn his living then their is no question of him sharing with others (“Vand Shaknaa”)! In other words, if one is devoid of “Kirat Kamaaee”, he will remain devoid of the practice of “Vand Shaknaa”! In turn, in the absence of both “Kirat Kamaaee” and “Vand Shaknaa”, he cannot honestly practice “Naam Japnaa”!

      Apparently, by using this word “Saramu” (ਸਰਮੁ), Baabaa Nanak indirectly Teaches Yogis to work, and thus stop being freeloader on the society (ਬੇਹਲੇ ਖਾਣ ਅਤੇ ਮੰਗਣਹਾਰੀ ਬਿਰਤੀ ਤੋਂ ਰੋਕਣਾ…).

      Bhul Chuk Maaf Ji.

      • ravinder singh

        dear sir
        Thanks and regards for your reflections on the terms ‘saram’ and ‘sochai soch na hovai’ in the Japji.May waheguru always guide you in the selfless effort of yours of spreading the message of the shabad Guru to the common people.

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