Target of a Sikh in Life Per the Gurbani

As time and again indicated in the Sri Guru Granth Sahib (SGGS), the target of a Sikh in life (i.e., while incarnated) is to conquer his deluded mind (ਮੰਨ ਨੂੰ ਸਾਧਣਾਂ… – “ਮਮਾ ਮਨ ਸਿਉ ਕਾਜੁ ਹੈ ਮਨ ਸਾਧੇ ਸਿਧਿ ਹੋਇ ॥” sggs 343).

Sri Guru Granth Sahib starts with IKK (1 = One). The rest of the Gurbani helps us Understand This IKK (ਗੁਰਬਾਣੀ ਇਕ ਦੇ ਦਰਸਨ ਕਰਾਂਦੀ ਹੈ…), and prepares us to become One with This IKK.

The Gurbani asserts that we have come into this world with the purpose to Recognize, Understand, and become IKK (One) with our Mool ( ਮੂਲ : Source, Origin, Jot, Reality, Praatamaa – ਅਪਣੇ ਅਸਲੇ ਜਾਂ ਅਸਲੀ ਸਰੂਪ ਨੂੰ ਪਛਾਣ ਲੈਣਾਂ..). Once we become One with our Mool within (i.e., become “Saabat-ਸਾਬਤ”: Whole or One, Undivided, Unmodified or Total or Intact Consciousness…), then we become One with everything else.

  • ਯਾ ਜੁਗ ਮਹਿ ਏਕਹਿ ਕਉ ਆਇਆ ॥: (Man) has come into this world to become One (ਇਕ ਹੋਣ ਵਾਸਤੇ ). (sggs 251).
  • ਏਕੁ ਰਹਿਆ ਤਾ ਏਕੁ ਦਿਖਾਇਆ ॥੨॥: Eku rahiaa taa eku dikhaaiaa ||2||: (When) one remains, then the One is revealed. ||2|| (sggs 886).
  • ਮਨ ਤੂੰ ਜੋਤਿ ਸਰੂਪੁ ਹੈ ਆਪਣਾ ਮੂਲੁ ਪਛਾਣੁ ॥: O my mind, you are the embodiment or the True Image of the Divine Light (i.e., God) – recognize your Mool (Origin, Source…). (sggs 441).

However, on account of conditionings, our mind is not prepared to know This IKK (1), but the Gur-Giaan (Gurmat-Aatam Giaan or Spiritual Wisdom of the Gur-Shabad…) can help make it ready. According to the Sri Guru Granth Sahib (SGGS), thus, the target (Aim, Goal…. ) of a Sikh in life is to obtain Victory (“Fatih”) over his mind tainted with doubts (ਭਰਮ), Haumai (false ego-sense), Maya, darkness of ignorance, fragmentation, modifications, divisions, delusions, ਦੁਰਮਤਿ, foolishness-“ਮਨ ਕਾ ਮੂਰਖੁ ਢੀਠਾ”…

  • ਫਾਹੇ ਕਾਟੇ ਮਿਟੇ ਗਵਨ ਫਤਿਹ ਭਈ ਮਨਿ ਜੀਤ ॥: When one conquers his (own) mind, victory (Fatih-”ਫਤਿਹ”) is obtained; (Maya’s) sanares are cut (ਮਾਇਆ ਦੇ ਮੋਹ ਦੇ ਬੰਧਨ ਕੱਟੇ ਜਾਂਦੇ ਹਨ); and one’s (Mayaic-ਮਾਇਆ ਪਿਛੇ ਭਟਕਣਾ) wanderings cease. (sggs 258).

In other words, according to the Sri Guru Granth Sahib (SGGS), the Goal of a Sikh in life is to drive away all Bikaars (Haumai and its faults such as lust, anger, greed, etc.), all negativity, all doubts (ਭਰਮ)…

  • ਗੁਰ ਕਾ ਸਿਖੁ ਬਿਕਾਰ ਤੇ ਹਾਟੈ ॥: The Sikh of the Guru recoils (withdraws, ਹਟ ਜਾਂਦਾ ਹੈ…) from Bikaars (sggs 286).
  • ਗੁਰਮੁਖਿ ਮਨੁ ਜੀਤਾ ਹਉਮੈ ਮਾਰਿ ॥: The Gurmukh conquers his mind by killing his Haume (ego). (sggs 946).
  • ਗੁਰਮੁਖਿ ਪ੍ਰਾਣੀ ਭਰਮੁ ਗਵਾਇ ॥: Mortals who become the Gurmukh give up (destroy, ਖਤਮ ਕਰਣਾਂ…) doubts. (sggs 231).

The Gurbani tells us that this can be accomplished with the  Understanding (ਸੂਝ-ਬੂਝ) attained through the Shabad-Vichaar and then constantly living that Aatam-Giaan of the Gurbani (Spiritual Wisdom of the Gurbani…) in our daily life.

  • ਇਹੁ ਸੰਸਾਰੁ ਬਿਕਾਰੁ ਸੰਸੇ ਮਹਿ ਤਰਿਓ ਬ੍ਰਹਮ ਗਿਆਨੀ ॥: This world is engrossed in Bikaar and doubts (cynicism, ਸਹਸੇ, ਸਹਿਮ, ਭਰਮ….). Only the Brahm Giaanee (ਜਿਸ ਨੇ “ਪ੍ਰਾਤਮਾ” ਨਾਲ ਜਾਣ-ਪਛਾਣ ਪਾ ਲਈ) are saved (from these).

As indicated in the following verse, the Gurbani also tells us that a person who does not gain the “Giaan Vichaar” (“ਪ੍ਰਾਤਮਾ” ਨਾਲ ਜਾਣ-ਪਛਾਣ ਕਰਨ ਦੀ ਸੂਝ ਪ੍ਰਾਪਤ ਨਹੀਂ ਕੀਤੀ…) in life is crazy (ਪਾਗਲ), and wastes his life in vain (regardless of what else he might have done or accomplished in life).

  • ਬਾਵਰੇ ਤੈ ਗਿਆਨ ਬੀਚਾਰੁ ਨ ਪਾਇਆ ॥ ਬਿਰਥਾ ਜਨਮੁ ਗਵਾਇਆ ॥੧॥ ਰਹਾਉ ॥ (sggs 793).

Accordingly, as the Gurbani time and again indicates, to be a True Sikh/Khalsa is not a question of heredity, family of birth, ancestry, religion, race, region, social status, caste, creed, education, titles or any peculiar external appearance of a person; it is a question Of Realization of the Mool within (Realization of one’s Source, Origin, Jot, etc., through the Giaan Vichaar/Shabad-Vichaar/ Naam-Simran/Prema-Bhagti, and constantly living that Gur-Giaan…)! In other words, these words “Sikh” and “Khalsa” do not represent one’s physical state. But, to the contrary, they indicate a Higher Spiritual State to be experienced within. In this context, consider the following verses:

  • ਸੋ ਗੁਰੂ ਸੋ ਸਿਖੁ ਹੈ ਭਾਈ ਜਿਸੁ ਜੋਤੀ ਜੋਤਿ ਮਿਲਾਇ ॥: O Brother! He is the Guroo and he is the Sikh, who has merged his light in the Light (i.e., who has become one with his Mool…). (sggs 602).
  • ਪੂਰਨ ਜੋਤ ਜਗੈ ਘਟ ਮੈ ਤਬ ਖਾਲਸ ਤਾਹਿ ਨਖਾਲਸ ਜਾਨੋ ॥ One becomes Pure (i.e, Khalsa…) only when he realizes Complete Light of the Lord within; otherwise know him to be an impure one (Guru Gobind Singh Sahib, Dasam Granth, 1350).
  • ਕਹੁ ਕਬੀਰ ਜਨ ਭਏ ਖਾਲਸੇ ਪ੍ਰੇਮ ਭਗਤਿ ਜਿਹ ਜਾਨੀ ॥: O Kabeer! Those persons become ਖਾਲਸੇ (Khaalse) who have realized the Prema Bhagti (Perfect Understanding of the Gur-Shabad, Gurbani, or Gur-Giaan…). (sggs 655).
  • ਮੂਲੁ ਨ ਬੂਝਹਿ ਆਪਣਾ ਸੇ ਪਸੂਆ ਸੇ ਢੋਰ ਜੀਉ ॥: Those who do not Understand their own Mool (Source, Origin, Jot…); they are beasts and they are cattle (i.e., great fools-ਡੰਗਰ ਬੁਧੀ ਵਾਲੇ ਮਹਾਂ ਮੂਰਖ)! (sggs 751).

Hence, as indicated in the Gurbani, Bhagti for a Sikh is to Realize the Gurmat or Aatam Giaan of the Gurbani (i.e., ਸਿਖ ਵਾਸਤੇ ਗੁਰਮਤ ਲੈਣਾ ਹੀ ਭਗਤੀ ਹੈ…) through the Shabad-Vichaar. Which, In turn, helps make our minds ready for becoming “One” with our Mool within (i.e., become Ikk Mann Ikk Chitt, Saabat…).

  • ਗੁਰ ਕੀ ਮਤਿ ਤੂੰ ਲੇਹਿ ਇਆਨੇ ॥ ਭਗਤਿ ਬਿਨਾ ਬਹੁ ਡੂਬੇ ਸਿਆਨੇ ॥: You ignorant fool, take the Gurmati (i.e., Divine Wisdom or Aatmic-Giaan of the Gur-Shabad); without (this) Bhagti, even many clever have drowned (in perplexity). (sggs 288).

In nutshell, when we become IKK with our Mool within, then we become IKK with the “Praatamaa” (“ਪ੍ਰਾਤਮਾ ਪਾਰਬ੍ਰਹਮ ਕਾ ਰੂਪੁ” sggs 868).

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18 Comments On This Post

  1. ravinder singh

    we are a fortunate communtity because we have the Gurus own writings. As a common sikh I do wonder whether we have put more trust on the writings by or in the name of scholars,poets,historians,cotempararies etc more than the Gurbani and Guru Gobind Singhs authentic writings when organising our community.

    • According to the Gurbani, scholars (Pandits – ਵਿੱਦਵਾਨ…) are:

      • “Fools”: ਬਾਹਰਹੁ ਪੰਡਿਤ ਸਦਾਇਦੇ ਮਨਹੁ ਮੂਰਖ ਗਾਵਾਰ ॥ (sggs 1091).
      • “Infatuated by Maya”: ਮਾਇਆ ਕਾ ਮੁਹਤਾਜੁ ਪੰਡਿਤੁ ਕਹਾਵੈ ॥ (sggs 231).
      • They mislead people: ਪਾਹਨ ਬੋਰੀ ਪਿਰਥਮੀ ਪੰਡਿਤ ਪਾੜੀ ਬਾਟ ॥੧੩੭॥ (sggs 1371).
      • They tell lies: ਝੂਠੁ ਨ ਬੋਲਿ ਪਾਡੇ ਸਚੁ ਕਹੀਐ ॥ (sggs 904).
      • They stir up controversies: ਪੜਿ ਪੜਿ ਪੰਡਿਤੁ ਬਾਦੁ ਵਖਾਣੈ ॥ (sggs 152)

      Thank you Veer Ji for taking time to share your Vichaar.

  2. ROOP

    Could anybody please suggest something which have the meaning of Gurbani with it so that I can start implement the teaching of Gurbani practically. I read Sunder Gutka and can understand some of the meaning by just reading it but not all the Gurbani.

      • ROOP

        Dhillon Ji
        Sat Sri Akal Ji,

        Thanks for your responses . I know about this site and found it very valuable. But I was asking about the books or Gutka which I can read and understand.

        Thank you for your reply.

    • You may find some links at our links page.

      Caution:
      When the Gurdwaras were under the control of Mahants (Udasi Mahants, clergymen…), to attract crowds of people (for Golak-money!), they diluted the Gurmat (Teachings of the Gurbani), and made it a mixture of Brahmani Mati (Sanattan Mati…) and Gurmat.

      As a result , the available Teekaas of the Sri Guru Granth Sahib are this mixture of Gurmati and Brahmani Mati (Sanaatan Mati…).

      Hence confusions, KaramKaands…

      • ROOP

        Hello Shri T Singh ji,
        Sat Sri Akal.

        I was reading your article on the teaching of Gurbani for all the Varnas. I came through one line which mentions Beej Mantra . Could you please let me know what is the Beej Mantra ? I was expecting it the same as the Mool Mantra.

        I have one suggestion for you as well. Could you please write a specific article on the definition of a Sikh ? I

      • ROOP

        Hello Shri T Singh ji,
        Sat Sri Akal.

        I was reading your article on the teaching of Gurbani for all the Varnas. I came through one line which mentions Beej Mantra . Could you please let me know what is the Beej Mantra ? I was expecting it the same as the Mool Mantra.

        I have one suggestion for you as well. Could you please write a specific article on the definition of a Sikh ? The purpose is that after visiting the site one can clearly have the feeling that this is the site where they can find the true meaning of Gurbani and also people will come to know that this is not the fanatic site as the other ones are. Lot of people think that Sikhism is only for one particular community and they become confused because of the cultural impositions .

        Thank you.

        • Dear Roop Ji,
          As time and again indicated by the Gurbani – all Mantras are in the Divine Naam (“ਹਰਿ ਨਾਮੁ”, Brahm-Giaan, Gur-Giaan… ):
          • ਬੀਜ ਮੰਤ੍ਰੁ ਸਰਬ ਕੋ ਗਿਆਨੁ ॥ ਚਹੁ ਵਰਨਾ ਮਹਿ ਜਪੈ ਕੋਊ ਨਾਮੁ ॥
          • ਮਹਾ ਮੰਤ੍ਰੁ ਗੁਰ ਹਿਰਦੈ ਬਸਿਓ ਅਚਰਜ ਨਾਮੁ ਸੁਨਿਓ ਰੀ ॥੩॥ (sggs 384).
          • ਹਰਿ ਕਾ ਨਾਮੁ ਦੀਓ ਗੁਰਿ ਮੰਤ੍ਰੁ ॥ (sggs 190).
          • ਗੁਰ ਗਿਆਨੁ ਪਦਾਰਥੁ ਨਾਮੁ ਹੈ ਹਰਿ ਨਾਮੋ ਦੇਇ ਦ੍ਰਿੜਾਇ ॥ (sggs 759).

  3. Karamjeet Singh

    Another concise, Gurbani-attested piece. Thanks for your concerted efforts Veer Ji.

    Roop Ji, of all the translations, explanations available in the form of readable booklets, I have found Professor Sahib Singh’s work to be well researched, very appealing and thorughly convincing. The best part in his work is the explanation of a single word with its variations that acquires different meanings – based on Gurbani grammar. But again this is my opinion and honestly I have compared his work only with a couple other contemporary authors. I suggest download and print one of his works and then make your own opinion.

    Deep Regards

  4. ravinder singh

    your above article has really made me set about thinking whether as a organised communtity the sangat is really made to understand and know the target of a sikh/khalsa in life as per Gurbani.

    • “…thinking whether as a organised communtity the sangat is really made to understand…”

      Let’s find out from the Gurbani.

      There, generally the focus is “Golak” (money, ਮਾਇਆ ਦੀ ਭੁੱਖ…).

      The Gurbani calls Maya false (ਝੂਠ…).

      Now, how can false make the Truth understood!!!!!!!!!

      False (Maya…) cannot make the Truth understood, because both are of the opposing nature.

      What’s is the result? The Gurbani reveals to us the results:

      • ਕਾਲੁ ਨਾਹੀ ਜੋਗੁ ਨਾਹੀ ਨਾਹੀ ਸਤ ਕਾ ਢਬੁ ॥ ਥਾਨਸਟ ਜਗ ਭਰਿਸਟ ਹੋਏ ਡੂਬਤਾ ਇਵ ਜਗੁ ॥ ਕਲ ਮਹਿ ਰਾਮ ਨਾਮੁ ਸਾਰੁ ॥ ਅਖੀ ਤ ਮੀਟਹਿ ਨਾਕ ਪਕੜਹਿ ਠਗਣ ਕਉ ਸੰਸਾਰੁ ॥੧॥ ਰਹਾਉ ॥ (sggs 662).
      • ਬਧੇ ਕਰਨਿ ਸਲਾਮ ਖਸਮ ਨ ਭਾਣਿਆ ॥ (sggs 143).

      The Gurbani tells us that without Giaan (Divine Knowledge, Spiritual Wisdom, Gur-Giaan, Aatam Giaan…), we will just be worshing nothing but ignorance.
      • ਗਿਆਨ ਹੀਣੰ ਅਗਿਆਨ ਪੂਜਾ ॥ ਅੰਧ ਵਰਤਾਵਾ ਭਾਉ ਦੂਜਾ॥ (sggs 1412).

      This is the reason the Gurbani tells us that one must know what he is contemplating (ਗਿਆਨ ਬਗੈਰ ਧਿਆਨ ਨਹੀ ਕੀਤਾ ਜਾ ਸਕਦਾ). Otherwise, that is, if we contemplate without the Knowledge (without Soojh-Boojh, ਗਿਆਨ ਬਗੈਰ ਧਿਆਨ), we are sure to be ruined (ਜੀਵਨ ਅਜਾਈਂ ਜਾਣਾਂ)!

      • ਜੋ ਜਨ ਜਾਨਿ ਭਜਹਿ ਅਬਿਗਤ ਕਉ ਤਿਨ ਕਾ ਕਛੂ ਨ ਨਾਸਾ ॥: Those humble beings, who know (ਸੂਝ-ਬੂਝ…) the Eternal Lord and remember Him (worship, serve, Simran, ਬੰਦਗੀ…), are not ruined at all (i.e., their life is not wasted or lost). (sggs 793).

      Accordingly, in the Gurbani, the Giaan (ਗਿਆਨ) always precedes the Dhiaan (ਧਿਆਨ).

      • ਗੁਰਮੁਖਿ ਗਿਆਨੁ ਧਿਆਨੁ ਮਨਿ ਮਾਨੁ ॥: Gurmukhi giaanu dhiaanu mani maanu (sggs 414).
      • ਨਾਮ ਬਿਨਾ ਕਿਆ ਗਿਆਨ ਧਿਆਨੁ ॥: Naam binaa kiaa giaan dhiaanu (sggs 905).

      Bhul Chuk Maff Ji

  5. Karamjeet Singh

    Thanks a lot Vir Jeo for clarifying on Beej Mantra in response to a question by Roop ji. I too had this at the back of mind that Beej Mantr perhaps is yet another Mantra like Mool Mantr but now I understand that the usage simply highlights divine Naam as the very prime and the only source just like a seed. So Beej has been used as an adjective here.

    So the verse ਬੀਜ ਮੰਤ੍ਰੁ ਸਰਬ ਕੋ ਗਿਆਨੁ ॥ ਚਹੁ ਵਰਨਾ ਮਹਿ ਜਪੈ ਕੋਊ ਨਾਮੁ ॥ basically means that of all the four varnas (Braahman, Khatri, Vaish and Shoodr), anyone (implying everyone) may try meditating (implying should meditate) on the divine Naam, as it (NAAM) is the source (beej) of all other mantras as well as the true knowledge (provider).

    Thanks again for your continued efforts of sharing your knowledge with us all.

    Deep Regards

  6. ROOP

    Dear T Singh ji and all other Respected readers,

    Sat Sri Akal.

    I was reading page 982 of Sri Guru Granth Sahib Ji. I came to read Bani Hai Guru and Guru Hai Bani, and also next line says that if the humble servant put the Bani in practice the Guru himself in person emancipates his servant.

    Now my understanding of the above is that: The Bani has come straight from Akal Purukh, Par Brahm and that Bani is the guide to take us to God and the who takes us to God is the Guru and that s why the same bani which are the praises of god is considered as Guru and the whole Granth that contains this Bani is called Guru Granth Sahib Ji and we all can consider Sri Guru Granth Sahib ji as Guru.

    So my conclusion is SGGS is my Guru and The Guru will only comes in person and emancipates his servant only if the servant follows the Gurbani and put into practice.

    Some people say that SGGS is only the giaan saroop of Parbrahm and there can be other guru as well in the world and a lot has been written on Gur, Guru, Gurbani, Shabad Guru and Satguru . I will be very thakful to you if somebody please tell me the meaning of the above in crystal clear words , not the worldly meanings please. I am just the seeker and in the starting phase.

    Bhul Chuk Maaf Ji.

    • Veer Roop Ji, in your comment you stated:

      Guru himself in person emancipates his servant

      We take by “in person” you mean “embodied being, person”),
      Sri Guru Granth Sahib does not support the concept of embodied Guru (ਦੇਹਧਾਰੀ ਗੁਰੂ, “in person”…), nor it recommends to adop an embodied being as Guru. This is very fundamental Teaching of the Gurbani.

      The Gurbani’s Guru is “Abinaasee” (Eternal – beyond birth and death, beyond coming and going…)
      • ਸਤਿਗੁਰੁ ਮੇਰਾ ਸਦਾ ਸਦਾ ਨਾ ਆਵੈ ਨਾ ਜਾਇ ॥ ਓਹੁ ਅਬਿਨਾਸੀ ਪੁਰਖੁ ਹੈ ਸਭ ਮਹਿ ਰਹਿਆ ਸਮਾਇ ॥੧੩॥: Satgur meraa sadaa sadaa n aavai n jaai. Ohu abinaasee purakhu hai sabh mahi rahiaa samaai ||13||: My Satguru is Everlasting (Immortal, etc.); He neither comes nor goes (i.e., beyond birth and death). He Himself is the Eternal (Imperishable, ਨਾਸ-ਰਹਿਤ, etc.) Lord who, pervades among all ||13|| (sggs 759).

      Accordingly, the Gurbani repeatedly mention the “Antar Guru”:
      • ਅੰਤਰਿ ਗੁਰੁ ਆਰਾਧਣਾ ਜਿਹਵਾ ਜਪਿ ਗੁਰ ਨਾਉ ॥: Antari guru aaraadhanaa jihava japi gur naaou (sggs 517).
      • ਗੁਰਸਿਖਾ ਅੰਦਰਿ ਸਤਿਗੁਰ ਵਰਤੈ ॥: Gursikhaa andari satigur vartai (sggs 312).
      • ਸਤਿਗੁਰੁ ਪੂਰਾ ਮੇਰੈ ਨਾਲਿ ॥: Satiguru pooraa merai naali (sggs 618).
      • ਗੁਰੁ ਮੇਰੈ ਸੰਗਿ ਸਦਾ ਹੈ ਨਾਲੇ ॥: Guru merai sangi sadaa hai naale (sggs 394).
      • ਸਤਿਗੁਰੁ ਸਾਚਾ ਮਨਿ ਵਸੈ ਸਾਜਨੁ ਉਤ ਹੀ ਠਾਇ ॥: Satigur saachaa mani vasai ut hee thaai (sggs 1087).

      Accordingly, the Gurbani says no one is without the Satgur (“ਸਤਿਗੁਰ ਤੇ ਖਾਲੀ ਕੋ ਨਹੀ”):
      • ਸਤਿਗੁਰ ਤੇ ਖਾਲੀ ਕੋ ਨਹੀ ਮੇਰੈ ਪ੍ਰਭਿ ਮੇਲਿ ਮਿਲਾਏ ॥: Satigur te khaalee ko nahee merai prabhi meli milaaye (sggs 850).

      Now, how would one go about serving such Niraakaar Satgur? Through the Shabad-Vichaar, says the Gurbani:
      • ਸਤਿਗੁਰੁ ਸੇਵਨਿ ਆਪਣਾ ਗੁਰ ਸਬਦੀ ਵੀਚਾਰਿ ॥ (sggs 1415).
      • ਸਚੈ ਸਬਦਿ ਸਤਿਗੁਰੁ ਸੇਵ ॥: Sachai sabadi satgur sevai (sggs 1044).
      • ਸਬਦੁ ਗੁਰੂ ਸੁਰਤਿ ਧੁਨਿ ਚੇਲਾ ॥: Sabadu Guroo surti dhuni chelaa (sggs 943).

      The Gurbani asks: why serve another (i.e., embodied being-ਦੇਹਧਾਰੀ) who is born, and than dies?
      • ਅਵਰੁ ਦੂਜਾ ਕਿਉ ਸੇਵੀਐ ਜੰਮੈ ਤੈ ਮਰਿ ਜਾਇ ॥ (sggs 509).

  7. ravinder singh

    dear roop,
    To my understanding the principle meaning of the term Guru used in the Gurbani is for the one all pervading God who was true before the ages began,was true when the ages began,is true and will always be true.He is the Guru of Nanak.The Gurbani also uses the term Guru for Nanak and his successors as they are God realised and one with God.The Guru Granth Sahib is the eternal shabad Guru of the sikh as it has come from divine inspiration.To sum it up, to my understanding the terms used in the Gurbani should be understood in the context in which they are used.We should apply our minds to think upon what the shabad is telling us, understand it, accept and learn from it.

  8. ROOP

    Dear T Singh ji,

    Sat Sri Akal.
    It is just excellent , excellent and just excellent. I could have read it earlier. I am talking about your articles on Shabad, Guru, Satguru, Shabad Guru. It was so deep that first time I read it went over my head , but I did not give up and started reading again and again. After reading so many times and puting together all the articles written by you on GURU under your Gurbani Articlers, I came to understand and went close to their real meanings. I am just a starter and I feel so lucky that I am getting such knowledge in my starting phase. People waste so many years and still go in wrong direction. May be it is because my strong inner urge from inside takes me to that understanding. I just read read and read then I get even more close to Shabad which is inside me.

    Thank you very much ji.

    Thank you.

  9. jaz Singh

    we people first remove five evils from our life( kaam, krod,lob,mph,ahankar), then only we can meet with waheguru.

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