Anand Anand Sabh Ko Kahai

According to the the Enlightening Giyan-Wisdom of the Gurbani enshrined within the Sri Guru Granth Sahib (SGGS), what is Anand, where does it come from, where does it originate?

The Gurus and Bhagat whose Bani is included in the SGGS have used terms that were already within the use and within the psyche of people of the time. However, they have used these terms as examples (ਹਵਾਲਾ), but explicitly with new meanings and understanding to fit the new and unique spiritual paradigms of Sikhi or Gurmat Wisdom of the SGGS; NOT to regurgitate what already existed before the Gurus!

What is Ananad?

This word ‘ANAND‘ is derived from a Sanskrit word (‘Nand‘ meaning ‘to rejoice’ or ‘to delight’). For lack of a better word in English, ‘ANAND‘ (ਅਨੰਦ) is also seen translated to mean Bliss, Joy, ecstasy, tranquility, happiness, satisfaction, contentment etc.

Nonetheless, since all human languages have their own limitations, ‘ANAND‘ means differently to different people in the real world.

However, one thing is for sure — any ‘ANAND‘ derived from attachment to Mayaic stuff (food, wealth, children, worldly possessions, power, sense-gratification, worldly pleasures etc.) is NOT permanent.

It should be noted that the Gurmat Wisdom of the SGGS neither say position or power is bad, nor wealth is bad, nor love and emotions are bad, nor name or education is bad. Because they are all integral parts of our lives, even essential to our existence. The problem occurs with attachment. In attachment we begin to believe that the position is for ever as will be our wealth, strength, beauty, youth, property, people in our life etc. In reality, they are all temporary or fleeting, even one’s own body.

That being said, according to the Divine Giyan-Wisdom of SGGS, ‘ANAND‘ is a state where an individual’s Innermost Blooms (Enlightenment, ‘Vigaas‘- ਅਨੰਦ, ਪ੍ਰਕਾਸ਼, ਚਾਣਨਾ, ਖਿੜਨਾ).

This Innermost blooming (‘Vigaas‘) is one’s unique experience! To say it otherwise, it cannot be made to an order, gifted, inherited, purchased or stolen.

• ਨਾਨਕ ਭਗਤਾ ਸਦਾ ਵਿਗਾਸੁ ॥ ਸੁਣਿਐ ਦੂਖ ਪਾਪ ਕਾ ਨਾਸੁ ॥੮॥ : Nanak, the spirituality of Internalizing the Shabad is Blissful. Internalization of the Shabad rids us of vices and sorrows. ॥8॥ (sggs 2-3).

The Wisdom of the SGGS counsels us that until we know the reality or Satt (Realization of the Creator Within), there can be no real Anand. Instead, the mind will remain restless and continue to wander around, experiencing repeated suffering in life, HERE AND NOW!

We routinely hear about ‘Anand’ in Gurdwaras, religious discourses etc. In addition, before Ardaas (prayer), we do ritual singing of the ‘Raamkalee Mahalaa 3 Anand‘ (‘ਰਾਮਕਲੀ ਮਹਲਾ ੩ ਅਨੰਦੁ’):

• ਅਨੰਦੁ ਭਇਆ ਮੇਰੀ ਮਾਏ ਸਤਿਗੁਰੂ ਮੈ ਪਾਇਆ ॥ ਸਤਿਗੁਰੁ ਤ ਪਾਇਆ ਸਹਜ ਸੇਤੀ ਮਨਿ ਵਜੀਆ ਵਾਧਾਈਆ ॥ … : O my Guru-Oriented intellect, I experience Bliss since I realized the Satiguru (Giyan-Wisdom of truth-ਸੱਚ ਦਾ ਗਿਆਨ) – followed Gur-Shabad’s Teacahing. I realized the Satiguru with Sahaj Avasthaa (equanimity, Natural State of Being, the State of Divine Giyan-Wisdom…), and now within my mind resounds Happiness. … (sggs 917).

From whom can we know what the true Anand is?

The Gurbani enshrined within the Sri Guru Granth Sahib (SGGS) Counsels that the Creator is Within. In other words, the Realization of Creator Within is in reality the definition of the Creator’s Anand/Blessing. Further, Guru Nanak’s Counsel is that its Permanent, never ending, never changing etc.

• ਨਾਨਕ ਨਦਰੀ ਕਰਮੀ ਦਾਤਿ ॥੨੪॥ : Nanak, (My Realization Within is) is the Blessing from the Creator. ॥24॥ (sggs 5).
• ਨਾਨਕ ਪਿੰਡੁ ਬਖਸੀਸ ਕਾ ਕਬਹੂੰ ਨਿਖੂਟਸਿ ਨਾਹਿ ॥੪॥੨॥੩੨॥ : The Creator’s Blessing is never ending (never exhausted). ॥4॥2॥32॥ (sggs 358).

The Gurbani says that the state of ‘ANAND‘ can be experienced through the Guru — Giyan–Wisdom or Enlightenment of the Guru Shabad).

• ਆਨੰਦੁ ਆਨੰਦੁ ਸਭੁ ਕੋ ਕਹੈ ਆਨੰਦੁ ਗੁਰੂ ਤੇ ਜਾਣਿਆ ॥ ਜਾਣਿਆ ਆਨੰਦੁ ਸਦਾ ਗੁਰ ਤੇ ਕ੍ਰਿਪਾ ਕਰੇ ਪਿਆਰਿਆ ॥ : Bliss, Bliss – everyone talks of Bliss (i.e., all say they have realized Bliss)! Bliss is known (ਅਸਲ ਆਨੰਦ ਦੀ ਸੂਝ) only through the Guru (Shabad – Giyan, Bibek, Wisdom). O Dear! Eternal Bliss is known only through the ‘Gur’ (Shabad-Giyan, Bibek, Wisdom), when (one from within) shows mercy unto himself. (sggs 918).

Such real ‘Anand‘ understood and realized through Internalization of the God-Connecting Message of the Gur-Shabad alone is lasting. Those who experience this real Anand Within through the Guru Shabad are called ‘Fortunate-ਵਡਭਾਗੀ’ in the Gurbani (ਸਹਜ ਅਨੰਦੁ ਹੋਆ ਵਡਭਾਗੀ –Sahaj anand hoaa vadabhaagee…, sggs 773). All other types of worldly ‘Anand‘ (ਅਨੰਦ) are temporary or fleeting at best.

And, according to the Guru, such real Anand is experienced when one realizes God’s Presence within:

• ਆਨਦ ਮੂਲੁ ਰਾਮੁ ਸਭੁ ਦੇਖਿਆ ਗੁਰ ਸਬਦੀ ਗੋਵਿਦੁ ਗਜਿਆ ॥ : The Source of Anand is the All-pervading God, which is realized by internalizing the Enlightening Message contained within the Guru Shabad. (sggs 1315).

In other words, the Gurbani’s counsel is if I want the real Anand then I must want/realize Ram Here and Now, because the origin of Anand is Ram. But the the Gurbani attests that it is the opposite that happens:

• ਸਭੁ ਕਿਛੁ ਅਪਨਾ ਇਕੁ ਰਾਮੁ ਪਰਾਇਆ ॥੧॥ : (People of the world) deem everything as their own and consider God as a stranger! ||1|| (sggs 1342).

Signs of true Anand

The Gurbani explains:

• ਕਰਿ ਕਿਰਪਾ ਕਿਲਵਿਖ ਕਟੇ ਗਿਆਨ ਅੰਜਨੁ ਸਾਰਿਆ ॥ ਅੰਦਰਹੁ ਜਿਨ ਕਾ ਮੋਹੁ ਤੁਟਾ ਤਿਨ ਕਾ ਸਬਦੁ ਸਚੈ ਸਵਾਰਿਆ ॥ ਕਹੈ ਨਾਨਕੁ ਏਹੁ ਅਨੰਦੁ ਹੈ ਆਨੰਦੁ ਗੁਰ ਤੇ ਜਾਣਿਆ ॥੭॥ : With the Grace of the healing ointment of spiritual Giyan-Wisdom transgressions are cut away. Those who eradicate attachment from within themselves, are adorned with the Shabad (Shabad-Giyan, Wisdom). Nanak says, this is the true Anand-Bliss and this kind of Anand-Bliss can only be known through the Guru (Shabad). ||7|| (sggs 917).

The ‘rare‘ ones who have Experienced real ANAND within are those who have realized the State of Gurmukh-Hood (State of Enlightenmen/Guru Shabad-Oriented mindset) through internalizing the the enlightening Message contained within the Guru’s Shabad.

• ਗੁਰਮੁਖਿ ਕਰਮ ਕਮਾਵੈ ਬਿਗਸੈ ਹਰਿ ਬੈਰਾਗੁ ਅਨੰਦੁ ॥ : Who has become the Gurmukh performs deeds (as guided by the Guru’s Giyan-Wisdom) and remains blooming (from within) because within him is Divine Love and spiritual Bliss-ANAND. (sggs 29).

In other words, in order for the mind to become Gurmukh (enlightened, Guru Shabad-Oriented), it has to be imbued with the Divine Naam (Wisdom / Virtues / Hukam…).

• ਤਿਨਾ ਅਨੰਦੁ ਸਦਾ ਸੁਖੁ ਹੈ ਜਿਨਾ ਸਚੁ ਨਾਮੁ ਆਧਾਰੁ ॥ : They alone are in Anand, always in Happiness, who have made the True Naam the support (of their life). (sggs 36).
• ਸਦਾ ਅਨੰਦਿ ਰਹਹਿ ਦਿਨੁ ਰਾਤੀ ਗੁਣ ਕਹਿ ਗੁਣੀ ਸਮਾਵਣਿਆ ॥੧॥ : (Bhagat are) Forever in Bliss. (Through the Gur-Shabad) living the Divine Virtues day and night, (they) merge in God, the treasure of Virtues. ||1|| (sggs 122).

In short, the Gurmat Wisdom also Counsels that if one ever remains established in Anand, that would indicate his/her mind has traced its steps back to its Mool or Jot Saroop within.

• ਮਨਿ ਚਾਉ ਭਇਆ ਪ੍ਰਭ ਆਗਮੁ ਸੁਣਿਆ ॥ ਹਰਿ ਮੰਗਲੁ ਗਾਉ ਸਖੀ ਗ੍ਰਿਹੁ ਮੰਦਰੁ ਬਣਿਆ ॥ : My mind has become established in Anand, by realizing God within. O my mates (senses), now sing in Joy (i.e., live every moment of life with Wisdom and Virtues…) because my mind has become the Divine Temple. (sggs 921).
• ਇਉ ਕਹੈ ਨਾਨਕੁ ਮਨ ਤੂੰ ਜੋਤਿ ਸਰੂਪੁ ਹੈ ਅਪਣਾ ਮੂਲੁ ਪਛਾਣੁ ॥੫॥ : This is what Nanak says: O mind, you are the ‘Jot Saroop’ – light form of the Universal Energy-Creator, recognize your own true Origin (Mool) ||5|| (sggs 441).

The real ‘Anand’ is to be found everywhere!

Since the Gurmat’s God is Omnipresent, the real ‘Anand‘ is also not limited to a particular geographical location, a particular building, a particular time or a particular person…

• ਸਭੁ ਗੋਬਿੰਦੁ ਹੈ ਸਭੁ ਗੋਬਿੰਦੁ ਹੈ ਗੋਬਿੰਦ ਬਿਨੁ ਨਹੀ ਕੋਈ॥ : Gobind (Formless God) is everything and Gobind is everywhere; nothing exists without Gobind. (sggs 485).

Also, since it’s everywhere, we all can experience it, Here and Now, Provided WE ARE EARNESTLY WILLING TO experience it!

As per the Gurbani, all we need to do is tear down the veil, wall or curtain of the false ego-sense (Haumai) and its numerous faults that separate our mind from its Mool and inhibits from experiencing ‘Anand‘ Within!

• ਖੋਲ੍ਹ੍ਹਿ ਭੀਤਿ ਮਿਲੇ ਪਰਮਾਨੰਦਾ ॥੪॥੧੪॥ : Tearing down the wall, I have obtained the Supreme Bliss. ||4||14|| (sggs 1206).
• ਕਬੀਰ ਜਾ ਦਿਨ ਹਉ ਮੂਆ ਪਾਛੈ ਭਇਆ ਅਨੰਦੁ ॥ ਮੋਹਿ ਮਿਲਿਓ ਪ੍ਰਭੁ ਆਪਨਾ ਸੰਗੀ ਭਜਹਿ ਗੋੁਬਿੰਦੁ ॥੬॥ : Kabeer, when my false ego-sense (Haumai) completely vanished, since the Bliss prevails within my mind. Then I realized my God and now my companions (all senses-ਇੰਦ੍ਰਿਆਂ) are united with Gobind (i.e. Omnipresent God). ||6|| (sggs 1364).
• ਹਉ ਭੀਤਿ ਭਇਓ ਹੈ ਬੀਚੋ ਸੁਨਤ ਦੇਸਿ ਨਿਕਟਾਇਓ ॥ ਭਾਂਭੀਰੀ ਕੇ ਪਾਤ ਪਰਦੋ ਬਿਨੁ ਪੇਖੇ ਦੂਰਾਇਓ ॥੩॥ : (O my mother, I) hear this that (my Beloved) dwells near within (me but) the wall of egotism separates us. Like the wings of a butterfly, there is this thin veil (of egotism that separates us); without being able to see (due to the curtain of egotism, my Beloved), seems to be far away. ||3|| (sggs 624).

How can true Anand be experienced?

First off, everyone is entitled to Anand, ONLY if one is honestly willing to put forth sincere efforts (i.e., Shabad-Vichaar) to Realize it. Longing for experience of Anand is inherent in all human beings, but only a ‘rare‘ can experience it. ONE THING IS CERTAIN: Anand cannot be made to an order, gifted, inherited, purchased or stolen.

Can we experience it by just sitting idle waiting for some grace to dawn on us from the sky? Or, can we experience it wandering around from one Gurdwara, Deraa or Teerath to the other, or ritual bathing in ponds here and there, etc?

The Gurbani teaches us Anand will NOT happen that way:

• ਇਕਿ ਭਰਮਿ ਭੂਲੇ ਫਿਰਹਿ ਦਹ ਦਿਸਿ ਇਕਿ ਨਾਮਿ ਲਾਗਿ ਸਵਾਰਿਆ ॥ : Some deluded by doubt, wander in the ten directions; some others apply themselves to living by Naam (Giyan-Wisdom / Virtues …) and spiritually embellish their lives. (sggs 918).

We have to take up that responsibility — we need to put self-efforts (Uddam-ਉਦਮ = Shabad-Vichaar…) and apply ourselves to living by Naam. The Gurbani’s edict is:

• ਉਦਮੁ ਕਰਤ ਆਨਦੁ ਭਇਆ ਸਿਮਰਤ ਸੁਖ ਸਾਰੁ ॥ : By making an effort (Shabad-Vichaar…), Bliss is experienced in the mind; by remembering (Naam), Essence of Happiness. (sggs 815).
• ਜੇਹਾ ਬੀਜੈ ਸੋ ਲੁਣੈ ਕਰਮਾ ਸੰਦੜਾ ਖੇਤੁ ॥ : Life is the field of actions; I alone will reap all that I sow. (sggs 134).

Intellectual cleverness, pretense (Pakhand), deceptions or ploys of the crooked mind as propagated by the self-serving Pujaaree will not do the trick. The divine Virtues and covetousness do not go together: the former lead to inner blooming or Anand; the covetousness keeps one embroiled in the relativist consciousness.

• ਚਤੁਰਾਈ ਨ ਪਾਇਆ ਕਿਨੈ ਤੂ ਸੁਣਿ ਮੰਨ ਮੇਰਿਆ ॥ : Listen, O my (fickle) mind, through cleverness (worldly cleverness, tricks – ਚਲਾਕੀਆਂ ਨਾਲ), no one has ever realized God (ਕੋਈ ਪਰਾਪਤੀ ਨਹੀ). (sggs 918). *

However, we can change ONLY if we want to change. Nobody else can change us. In other words, we can experience ANAND ONLY if we want to experience it!

• ਕਬੀਰ ਸਾਚਾ ਸਤਿਗੁਰੁ ਕਿਆ ਕਰੈ ਜਉ ਸਿਖਾ ਮਹਿ ਚੂਕ ॥ ਅੰਧੇ ਏਕ ਨ ਲਾਗਈ ਜਿਉ ਬਾਂਸੁ ਬਜਾਈਐ ਫੂਕ ॥੧੫੮॥ : Kabeer, the Satguru (ਸਚਾ ਗਿਆਨ-True Wisdom) can’t do anything if there is a lapse or fault in Sikhs (learners, ਸਿਖਿਆਰਥੀ). (The Satguru’s Knowledge, Giyan…) can’t affect or change an arrogant or a mentally blind person (if he does not want to change); it is as useless as the bamboo (flute) of begins to play when blown in (but the blow passes through one end and goes out the other way, similarly the Gur-Giyan or Wisdom passes from one ear and escapes through the other ear without affecting an arrogant or a mentally blind person who does not want to change (it is as useless as blowing into a bamboo flute). ||158|| (sggs 1372).

In fact, Gurbani (SGGS) is introspective. Through Gurbani’s Giyan-Wisdom, one has to guide own mind by oneself. It is also important to understand that the purpose of Gurbani is to make the mind ‘Sachiaar‘. It is the mind that keeps wandering all the time. It is the mind that incites one to do all kinds of good and bad deeds. This means that through the enlightening Wisdom of Gurbani, there is a need to make the mind ‘Sachiaar‘ by guidance of the Guru Shabad. With efforts, the mind needs to be kept on the straight path by giving it the right direction through Gurbani.

Upon hearing the Shabad “ਪੂਤਾ ਮਾਤਾ ਕੀ ਆਸੀਸ-Poota Maataa Ki Aasis” from Ragis or clergy, the majority of us assume as if one has received  blessings of his biological mother. Thus the whole matter remains limited to blessings. We never considered necessary to pause and think using critical thinking (Bibek Budh) (1) who is Poota that’s being blessed (2) by whom or who is the mother? It is important to remember that Gurbani Message is based on sound rational Giyan-Wisdom. Therefore through Bibek Budh, a sound intellect has to be formed. The sound intellect formed in this way is called the inner conscience (Gur-Shabad Surat). The inner conscience itself is called the mother of the mind. Accordingly, through this Gur-Shabad, the inner conscious, which is the mother, is explaining to its son “mind” — Shabdee-putar or offspring that comes out of the process of the union of the human mind with the Guru’s mind, born out of the Gur-Shabad. For example, when we say “Tu Mera Pita Tuhai Mera Mata-ਤੂ ਮੇਰਾ ਪਿਤਾ ਤੂਹੈ ਮੇਰਾ ਮਾਤਾ” or when we say “Hum Barak Tumrey Dharey-ਹਮ ਬਾਰਿਕ ਤੁਮਰੇ ਧਾਰੇ” — we are saying we are your offspring, but not in the biological sense. That said, in the following verses neither Guru, nor mother, nor Shabad, nor Giyan-Wisdom, nor child or offspring is biological.

• ਪੂਤਾ ਮਾਤਾ ਕੀ ਆਸੀਸ ॥ ਨਿਮਖ ਨ ਬਿਸਰਉ ਤੁਮੑ ਕਉ ਹਰਿ ਹਰਿ ਸਦਾ ਭਜਹੁ ਜਗਦੀਸ ॥੧॥ ਰਹਾਉ ॥ : O Sikh my child (Shabadee-Putar)! This is the Blessing of the Guru (Giyan–Wisdom) for you. That may you, O Sikh, never forsake the Divine within even for a moment, and may you always remain connected to the Divine. ||1||Pause|| (sggs 496).
• ਜੰਮਿਆ ਪੂਤੁ ਭਗਤੁ ਗੋਵਿੰਦ ਕਾ ॥ : The offspring (Shabadee-Poot or Putar) of Divine Bhagti has been born. (sggs).
• ਤੁਸੀ ਪੁਤ ਭਾਈ ਪਰਵਾਰੁ ਮੇਰਾ ਮਨਿ ਵੇਖਹੁ ਕਰਿ ਨਿਰਜਾਸਿ ਜੀਉ ॥ : O Sikhs, you are all my offspring, my brothers, and my family; reflect on this with a discerning mind. (sggs 923).
• ਕੋਈ ਪੁਤੁ ਸਿਖੁ ਸੇਵਾ ਕਰੇ ਸਤਿਗੁਰੂ ਕੀ ਤਿਸੁ ਕਾਰਜ ਸਭਿ ਸਵਾਰੇ ॥ : A (Shabadee-ਸਬਦੀ) Putar-Sikh who is devoted to the Satguru (engaged in internalizing the Enlightening Message embedded in the Guru Shabad) fulfills his spiritual purpose (realizes Creator Within). (sggs 307).

Thus Gurbani reveals to us the Source of Anand (Bliss) and Way to realize it.

• ਮਹਾ ਅਨੰਦੁ ਗੁਰ ਸਬਦੁ ਵੀਚਾਰਿ ॥ : Reflecting on the Gur-Shabad, Great Joy is experienced. (sggs 370).
• ਮਿਤ ਕਾ ਚਿਤੁ ਅਨੂਪੁ ਮਰੰਮੁ ਨ ਜਾਨੀਐ ॥ ਗਾਹਕ ਗੁਨੀ ਅਪਾਰ ਸੁ ਤਤੁ ਪਛਾਨੀਐ ॥ ਚਿਤਹਿ ਚਿਤੁ ਸਮਾਇ ਤ ਹੋਵੈ ਰੰਗੁ ਘਨਾ ॥ : The mind of God is unlike any other, its mystery (or how it functions) cannot be understood. (However) those persons who seek Divine Virtues of the Infinite God realize the Reality. (sggs 1362).
• ਗੁਰ ਪਾਰਸ ਹਮ ਲੋਹ ਮਿਲਿ ਕੰਚਨੁ ਹੋਇਆ ਰਾਮ ॥ ਜੋਤੀ ਜੋਤਿ ਮਿਲਾਇ ਕਾਇਆ ਗੜੁ ਸੋਹਿਆ ਰਾਮ ॥ : The ‘Gur‘ (Giyan-Wisdom) is like ‘Paaras’ (mythical philosopher’s stone) and my mind is like iron (deluded, ignorant, Bikaaree…), but upon coming in touch with the ‘Gur’, I have become immaculate like gold. By uniting my individual conscious with Divine Conscious of the ‘Gur’, my mind-fortress has become beautiful. (sggs 1114).

In short, to realize an enduring and untrammeled Anand, one has to make a leap from the gross and the physical (Manmukh-Saakat-Mayadhaaree lifestyle) to the metaphysical (Gurmukh-Hood) — from Un-enlightened state to the Enlightened State.

• ਸਦਾ ਅਨੰਦਿ ਰਹੈ ਦਿਨੁ ਰਾਤੀ ਗੁਰਮੁਖਿ ਸਬਦੁ ਕਰਾਵਣਿਆ ॥੫॥ : Who has become the Gurmukh always remains engrossed in spiritual Bliss or Anand day and night, to live by the Guru’s Shabad (Upadesh, Giyan, Wisdom…) brings this bliss. (sggs 125).
• ਹਰਿ ਕੀ ਭਗਤਿ ਮੁਕਤਿ ਆਨੰਦੁ ॥ ਗੁਰਮਤਿ ਪਾਏ ਪਰਮਾਨੰਦੁ ॥੩॥ : Through the Divine Bhagti, Anand and Liberation is obtained. Through the Gurmat (Wisdom, Giyan, Upadesh or Way of the SGGS), Supreme Anand is obtained. ||3|| (sggs 154).
• ਬ੍ਰਹਮ ਗਿਆਨੀ ਕੈ ਮਨਿ ਪਰਮਾਨੰਦ ॥ : Within the mind of the Brahm Giyani (a person of Wisdom, Bibek, Truth…) dwells the Supreme Bliss (God). (sggs 273).

Ending

The Gurbani (SGGS) reminds its lifelong learners or students (i.e. Sikhs) of the basic Sikhi or  Gurmat principle as follows:

• ਆਪਣ ਹਥੀ ਆਪਣਾ ਆਪੇ ਹੀ ਕਾਜੁ ਸਵਾਰੀਐ ॥੨੦॥ : (So long there is breath – Praan) we should accomplish our (spiritual) task with our own actions done on our own by ourselves (i.e. with self-efforts) – meaning someone cannot do on my behalf, and I cannot do on someone’s behalf. ||20|| (sggs 474).

In a nutshell, in Sikhi or Gurmat of Baba Nanak:

• There is no concept of transfer of Blessings.
• There is no concept of middle man.
• Someone cannot accomplish spiritual task your behalf, and you cannot do on someone’s behalf.
• That said, to pay a self-serving Pujaaree (clergy) to pray on your behalf is anti-Gurmat practice,
• Also, to hire Pujaaree or Pathee (professional Gurbani readers) to perform ritualistic reading of the Gurbani as in Akhand Path etc on your behalf is anti-Gurmat practice, and so on.

Related posts:

• Pujaaree’s Sikhi vs. Guru Nanak’s Unique Sikhi
• Understanding Guru Nanak
• Realize Enlightening Message Embedded within Shabad
• Become the Gurbani
• Sikhi: a New ‘Way’ of Life
• Guru in Sikhi!
• Gurbani Defines Naam
• Naam Padaarath and Giyan Padaarath
• Naam Sevaa
• Gurbani Explains Gurbani
• Slave of the Senses
• Happiness – Sukh …
• Gurbani Rejects any Geographical Location or Building as SACH KHAND
• Gurbani says Help Yourself Realize the Life’s Ultimate Purpose
• Self-Efforts
• Being Detached: Affectionately
• Belly Stuffed but Empty Mind
• Bhav Saagar – the Ocean of Worldly Life…
• World is Consumed by Hidden Fire
• Dance of the Mind Attached to Maya
• Hukam
• Core of Gurmat Spirituality – ਕਿਵ ਸਚਿਆਰਾ ਹੋਈਐ
• Step onto my Path with Your Head in Hand
• Gurdwara is Supposed to be a Gateway to Insight
• Missing Component from Sikhi Parchar