Unique Gurmat Bhagti

The aim of Gurbani in the Sri Guru Granth Sahib (SGGS) is to encourage man to come out of idleness, freeloading lifestyle (ਵਿਹਲੜ), all kinds of Pakhand, superstition, doubt, illusion, delusion, false notions, fear, confusion, perplexity etc. We are instructed by the SGGS is to become ‘SACHIAARAA‘, to lead a Virtuous and constructive Shabad based householder’s life.

Gurmat Bhagti is NOT for freeloaders and idlers

First off, there is no place in Sikhi of Guru Nanak for Bhagti in idleness, freeloading (ਵਿਹਲੜ ਲਾਣਾਂ), and so on. Gurbani does not accept idlers or freeloaders, because such useless lifestyle is absolutely UNCONDUSIVE for Gurmat Bhagti. In the outset of the SGGS, with an example of Yogis etc., Guru Nanak teaches ALL of us to stop living a life of idleness, freeloading:

  • ਮੁੰਦਾ ਸੰਤੋਖੁ ਸਰਮੁ ਪਤੁ ਝੋਲੀ ਧਿਆਨ ਕੀ ਕਰਹਿ ਬਿਭੂਤਿ ॥ : (O Yogi) make Godly contentment your earrings, hard work your begging bowl, and contemplation (on Naam: Wisdom/Virtues) ashes that cover your body. (sggs 6).
  • ਇਕਿ ਵਣ ਖੰਡਿ ਬੈਸਹਿ ਜਾਇ ਸਦੁ ਨ ਦੇਵਹੀ ॥ … ਸੋਹਨਿ ਖਸਮ ਦੁਆਰਿ ਜਿ ਸਤਿਗੁਰੁ ਸੇਵਹੀ ॥੧੫॥ : The hypocrites (Pakhandee) go to the forests and remain silent, but do not believe in divine Naam (divine Wisdom, Virtues…). … Only those beings who live internalizing the Enlightening Message of the Guru Shabad realize the Creator within. ||15|| (sggs 1284-1285).

In the English translations of the SGGS available on internet, the term ‘Bhagti‘ is seen translated as devotion, worship etc. of a particular entity, and so on. Such interpretations are based on Vedas, Puranas, Sanatan-Brahmanical-Yogic slants, fake Sakhis (stories) or other texts written by the anti-Nanak or Anti-Sikhi groups.

That’s NOT the Gurbani’s understanding or meaning of ‘Bhagti‘ at all.

The Pre-1469 stale spirituality of the self-serving clergy (Pujaaree) — the freeloading Deraa-Vaad Baabaas (ਵੇਹਲੜ) etc. and their trained Granthis, Parcharaks, Ragis, Dhadees — is the spirituality of AFTERLIFE, after physical death.

Guru Nanak’s UNIQUE and REVOLUTIONARY spirituality or Sikhi is not meant to regurgitate pre-1469 belief system that have been instilled over the past several centuries in the psyche of people by their promoters who spin and manufacture them for misleading and fleecing the masses.

All the composers of Bani (ਬਾਣੀਕਾਰ) who are included in the SGGS have used language, vocabulary, beliefs, phrases, terms, metaphors and traditions that were already within the use and within the psyche of people of the time. The verses written in different poetic forms and various languages in the SGGS highlight this aspect well.

For example, when speaking to a farmer Guru Nanak used the language of farmers. When in discussion with Pandit, Yogi, Qazi etc. he used their spiritual language of the time. It was easy for the people to relate and understand his Unique spiritual Message.

However, the use of this vocabulary does NOT at all mean that the writers (ਬਾਣੀਕਾਰ) of the Bani in the SGGS have accepted the meaning of the vocabulary in the form in which it was prevalent at the time. GURUS and BHAGATS have used these terms as examples (ਹਵਾਲਾ), but explicitly with new meanings and understanding to fit the new spiritual paradigms of Sikhi or Gurmat of Guru Nanak.

Gurmat Bhagti is to become ‘Sachiaaraa

NOT according to the self-styled and self serving Pujaaree (clergy), but according to the Gurbani in the the SGGS, ‘Bhagti’ in the Sikhi Way of life is based on the divine Giyan-Wisdom of the SGGS — internalizing the Enlightening spiritual Message embedded in the Guru Shabad and then live life of a ‘SACHIAARAA(a person with divine Qualities/Virtues).

  • ਗੁਰ ਕੀ ਮਤਿ ਤੂੰ ਲੇਹਿ ਇਆਨੇ ॥ ਭਗਤਿ ਬਿਨਾ ਬਹੁ ਡੂਬੇ ਸਿਆਨੇ ॥ : O you ignorant, take the Gurmat (internalize the Message embedded in the Gur-Shabad); without this Bhagti, even very wise (self-willed) persons have succumb to vices/Bikaar (worldly temptations and their corrupting influences – Bhav Saagar…). (sggs 288).
  • ਸਤਿਗੁਰ ਕੀ ਜਿਸ ਨੋ ਮਤਿ ਆਵੈ ਸੋ ਸਤਿਗੁਰ ਮਾਹਿ ਸਮਾਨਾ ॥ ਇਹ ਬਾਣੀ ਜੋ ਜੀਅਹੁ ਜਾਣੈ ਤਿਸੁ ਅੰਤਰਿ ਰਵੈ ਹਰਿ ਨਾਮਾ ॥੧॥ ਰਹਾਉ ॥: One who embraces the Enlightening Upadesh/Wisdom of the Satgur’s Shabad, immerses into it. One who understands and lives the Bani (SGGS), invites the  Naam (Wisdom/Virtues) to reside within. ||1||Pause|| (sggs 797).
  • ਸਚੀ ਭਗਤਿ ਗੁਰ ਸਬਦ ਪਿਆਰਿ ॥ : True Bhagti consists of love for the Gur-Shabad (i.e., life of the Shabad-Giyan, Wisdom, Upadesh, Virtues…). (sggs 158).
  • ਪਰਿਓ ਕਾਲੁ ਸਭੈ ਜਗ ਊਪਰ ਮਾਹਿ ਲਿਖੇ ਭ੍ਰਮ ਗਿਆਨੀ ॥ ਕਹੁ ਕਬੀਰ ਜਨ ਭਏ ਖਾਲਸੇ ਪ੍ਰੇਮ ਭਗਤਿ ਜਿਹ ਜਾਨੀ ॥੪॥੩॥ : (Bhagat Kabeer explains that) the whole world is caught in the embrace of death. It also includes gnostics (Giyani) with delusional minds. Kabeer says, those persons have become Khalsae, who became free from the fear of death by engaging in the loving Bhagti of the Creator (here the word ‘Khaalse-ਖਾਲਸੇ’ = freedom from any form of fear and bondage; being directly linked with the Creator/Hukam/Guru Shabad; being ‘Sachiaaraa‘). ||4||3|| (sggs 655).

Put plainly, Gurmat Bhagti is to internalize the Enlightening Message of the GURU SHABAD and BECOME ‘SACHIAARAA (a person with divine Qualities/Virtues). 

In other words, Gurmat Bhagti is to live by ones inherent, Original Nature (Jot Saroop, divine Wisdom / Virtues…) SACHIAARAA live in harmony with the divine Hukam (Universal System-Law-Rule-Order of Nature, ਕੁਦਰਤੀ ਨਿਯਮ) as do air, water, fire…

  • ਪਉਣੁ ਪਾਣੀ ਬੈਸੰਤਰੋ ਹੁਕਮਿ ਕਰਹਿ ਭਗਤੀ ॥ ਏਨਾ ਨੋ ਭਉ ਅਗਲਾ ਪੂਰੀ ਬਣਤ ਬਣਤੀ ॥ : Water, air and fire, by the Hukam (System-Rule-Law-Command of Nature), perform Bhagti. These elements remain in the divine fear of God (i.e. function under His Hukam-ਨਿਯਮ), hence what a perfect system managing the universe is created! (sggs 948).
  • ਪਉਣੁ ਪਾਣੀ ਬੈਸੰਤਰੋ ਮੇਰੀ ਜਿੰਦੁੜੀਏ ਨਿਤ ਹਰਿ ਹਰਿ ਹਰਿ ਜਸੁ ਗਾਵੈ ਰਾਮ ॥ : O my mind, even the wind, water, and the fire sing praises of the supreme God every day — function in accordance with their inherent Godly Qualities or Nature – ਗੁਣ, ਨਿਯਮ. (sggs 540).

In the foregoing verses, the Gurbani claims air, water, and fire are also engaged in persistent BhagtiHow so?

Have you ever seen air, water, and fire counting beads of Maalaa or rosary? Have you seen them sitting cross-legged in Smadhi or meditation posture in some secluded basement of a Deraa? Have you seen them singing with Tabla, harmonium, other musical instruments or in musical Ragas?


Then the question is: How are they performing BhagtiSimply put: they follow their inherent nature, Godly Qualities (ਗੁਣ, ਨਿਯਮ) and carry on their duties, responsibilities…

Having said that, according to the Gurbani of the SGGS, Bhakti is to adopt divine Virtues and live life accordingly.

  • ਵਿਣੁ ਗੁਣ ਕੀਤੇ ਭਗਤਿ ਨ ਹੋਇ ॥ : There can be NO Bhagti (spirituality or divinity) sans the Realization of Divine Virtues. (sggs 4).

Also, the Gurbani asserts a freeloader (who does not work to earn his living (ਵੇਲੜ, ਮੰਗ ਖਾਣਾਂ) cannot perform Bhagti or be a Bhagat!

In other words, there can be no Bhagti without ‘Kirati-ਕਿਰਤਿ’ — honest work, labor, ਮਿਹਨਤ, living a life of Wisdom / Virtues.

  • ਮਾਇਆ ਕੀ ਕਿਰਤਿ ਛੋਡਿ ਗਵਾਈ ਭਗਤੀ ਸਾਰ ਨ ਜਾਨੈ ॥ : (A freeloader – ਵੇਲੜ, ਮੰਗ ਖਾਣਾਂ – who) renounces to work or earn his livelihood while living in the midst of Maya, he cannot know what Bhagti is! (sggs 381).
  • ਐਸੇ ਲੋਗਨ ਸਿਉ ਕਿਆ ਕਹੀਐ ॥ ਜੋ ਪ੍ਰਭ ਕੀਏ ਭਗਤਿ ਤੇ ਬਾਹਜ ਤਿਨ ਤੇ ਸਦਾ ਡਰਾਨੇ ਰਹੀਐ ॥੧॥ ਰਹਾਉ ॥ : There is no use trying to instill some sense in the minds of such people; whose mind has not been developed by Kudrat (i.e. they have excluded themselves from Bhagti), we should keep a distance from them (sggs 332).

To put it in simple Punjabi: ਸਿਖ ਵਾਸਤੇ ਗੁਰਮਤ ਲੈਕੇ ਜੀਵਨ ਵਿਚ ਰੱਬੀ ਗੁਣਾਂ ਨੂੰ ਕਮਾਉਣਾਂ ਹੀ ਭਗਤੀ ਹੈ । ਗੁਰਮਤਿ ਮਾਰਗ = ਭਗਤੀ ਮਾਰਗ = ਗਿਆਨ ਮਾਰਗ!

Hence, unequivocally, the Way of the Sikhi is the Way of Inner Searching and Understanding (i.e., Giyan Maarag – ਗਿਆਨ ਮਾਰਗ).

  • ਖੋਜਤ ਖੋਜਤ ਮਾਰਗੁ ਪਾਇਓ ਸਾਧੂ ਸੇਵ ਕਰੀਜੈ ॥ : After searching long and hard, I have learned that the Way to realize God is that we should continue to live by the Giyan-Wisdom (inculcated through Shabad-Vichaar). (sggs 1269).

Thorough understanding of the Gurbani helps the mind become ‘One’ with its Mool within, the purpose of life.

  • ਪੜਿਐ ਨਾਹੀ ਭੇਦੁ ਬੁਝਿਐ ਪਾਵਣਾ ॥ ਖਟੁ ਦਰਸਨ ਕੈ ਭੇਖਿ ਕਿਸੈ ਸਚਿ ਸਮਾਵਣਾ ॥ ਸਚਾ ਪੁਰਖੁ ਅਲਖੁ ਸਬਦਿ ਸੁਹਾਵਣਾ ॥ : Not by just reading (scriptures), but it is through spiritual Wisdom one Understands this fact (that God is infinite). No one can merge in the eternal God by merely adopting the garbs mentioned in the six Shastras (the Hindu holy books). The eternal God is unfathomable, but revealed through the Guru’s Shabad, He (i.e. Creation, Hukam) looks beautiful. (sggs 148).

To say it otherwise, Bhagti is a divine Lifestyle — the Enlightened or Gurmukh Lifestyle of Wisdom / Virtues, Dharma, Inner Revolution, and so on. According to the Gurbani, ONLY such Bhagti is fruitful.

  • ਹਰਿ ਕੀ ਭਗਤਿ ਫਲ ਦਾਤੀ ॥ : Bhagti of God is very rewarding. (spiritually). (sggs 628).

Hence according to the Gurmat Wisdom of the SGGS, Gurmat-Bhagti is not just chanting ‘Waheguru Waheguru’ etc., or singing of the Gurbani (Kirtan); or sitting in some peculiar posture (‘ਬਗੁਲ ਸਮਾਧਿ’) with half closed eyes staring the sky or the nose tip, or counting beads (ਮਾਲਾ ਫੇਰਨੀ) with the Maya infatuated mind (ਮਨ ਵਿਚ ਮਾਇਆ ਦੀ ਭੁੱਖ), and so on.

  • ਇਕਿ ਗਾਵਹਿ ਰਾਗ ਪਰੀਆ ਰਾਗਿ ਨ ਭੀਜਈ ॥ : Some sing according to traditional Raag, but the Lord is not pleased by these Raag (sggs 1285).
  • ਗਾਵਹਿ ਗੀਤ ਨ ਚੀਨਹਿ ਆਪੁ ॥ : You sing the songs, but you do not understand your own self (i.e., your Mool). (sggs 903).
  • ਰੋਟੀਆ ਕਾਰਣਿ ਪੂਰਹਿ ਤਾਲ ॥ : For the sake of bread, they perform melodiously (sggs 465).
  • ਜਬ ਕੀ ਮਾਲਾ ਲਈ ਨਿਪੂਤੇ ਤਬ ਤੇ ਸੁਖੁ ਨ ਭਇਓ ॥੧॥ ਰਹਾਉ ॥ : Ever since this worthless son (i.e., mind, ਔਂਤਰਾ ਮਨ…) has taken the Maalaa (rosary), since than there has been no Sukha (Joy, ਪ੍ਰਾਪਤੀ, Gain, etc.)! ||1||Pause|| (sggs 856).

In a nutshell, according to the Wisdom of the SGGS, ‘Bhagti’ in Sikhi is to die in the Shabad and BECOMING GURBANI.

  • ਸਬਦਿ ਮਰੈ ਭਗਤਿ ਪਾਏ ਜਨੁ ਸੋਇ ॥੩॥ : One who dies in the Shabad, obtains Bhagti ||3|| (sggs 159).
  • ਏਹਾ ਭਗਤਿ ਜਨੁ ਜੀਵਤ ਮਰੈ ॥ : This is Bhagti, (by which) ‘Janu’ (Gurmukh, Daas, Bhagat…) remains dead while yet alive (sggs 364).

However, for Bhagti to be fruitful, the Gurbani says that the conditioned mind must bathe in the pool of the spiritual Giyan-Wisdom!

Gurbani addresses the mind. Therefore, the real aim of Bhagti in Sikhi is to debug the conditioned mind and eradicate it’s ‘filth‘ or negativity (Bikaars, Durmat, crookedness, Haumai or false ego-sense, duality, ignorance, doubt…), and Realize the One Creator within by taking the Gurbani’s Wisdom; and then persistently living it in daily life (Enlightened, Gurmukh or Guru Shabad-Oriented mindset).

  • ਮਨਿ ਮੈਲੈ ਭਗਤਿ ਨ ਹੋਵਈ ਨਾਮੁ ਨ ਪਾਇਆ ਜਾਇ ॥ : With a filthy mind (filth of Haumai…), Bhagti cannot be performed, and the Naam cannot be obtained (sggs 39).
  • ਮਨ ਮਾਰੇ ਬਿਨੁ ਭਗਤਿ ਨ ਹੋਈ ॥੨॥ : Without killing the mind, Bhagati does not happen ||2|| (sggs 329).
  • ਗੁਰਮੁਖਿ ਭਗਤਿ ਕਰਹੁ ਸਦ ਪ੍ਰਾਣੀ ॥ : O mortal, always engage in ‘Gurmukhi Bhagti‘. (sggs 880).
  • ਗੁਰਮੁਖਿ ਅਨਦਿਨੁ ਸਬਦੇ ਰਾਤਾ ॥ : The Gurmukh night and day remains imbued with the Shabad. (sggs 125).
  • ਜਿ ਗੁਰਮੁਖਿ ਕਰੇ ਸਾਈ ਭਗਤਿ ਹੋਵੈ ॥ : Whatever the Gurmukh does, is Bhagti (sggs 1422).

In essence, Gurbani holds that Bhagti is essentially to become absorbed in the Naam (Wisdom / Virtues).

  • ਨਾਨਕ ਭਗਤੀ ਨਾਮਿ ਸਮਾਇ ॥੩॥ : O Nanak! Bhagti is to get absorbed in Naam (Wisdom / Virtues). ||3|| (sggs 289).
  • ਗੁਰਮੁਖਿ ਇਹੁ ਮਨੁ ਭਗਤੀ ਜਾਗੇ ॥ : United with Bhagti, the mind of the Gurmukh remains Awakened. (sggs 415).

And the Naam — as the Gurbani asserts — is no other than the Giyan-Padaarath of the entire SGGS.

  • ਗੁਰ ਗਿਆਨੁ ਪਦਾਰਥੁ ਨਾਮੁ ਹੈ ਹਰਿ ਨਾਮੋ ਦੇਇ ਦ੍ਰਿੜਾਇ ॥ : The Gur-Giyan (Spiritual Wisdom…) is the Naam Padaarath. (Hence, the Guru) makes the Hari Naam firm (resolved, stable, strong, properly understood, ਪੱਕਾ, ਦ੍ਰਿੜ, etc., in the mind of the sincere seeker of Truth – ਜਗ੍ਯਾਸੂ…). (sggs 759).
  • ਤਤੁ ਗਿਆਨੁ ਹਰਿ ਅੰਮ੍ਰਿਤ ਨਾਮ ॥ : The Divine Wisdom is Amrit Naam (which bestows Spiritual Life). (sggs 1146).

Thus, the Gurbani emphasizes on Realizing and abiding in Naam (Wisdom / Virtues) rather than Pujaaree concocted fears, superstitions, dogmas, religious paraphernalia, empty rituals (Karamkaand), Pakhand, religious robes etc.

Having said that, we are asked by the SGGS to BECOME THE GURBANI and permeated in Naam.

  • ਸਾਚੀ ਭਗਤਿ ਤਾ ਥੀਐ ਜਾ ਹਰਿ ਵਸੈ ਮਨਿ ਆਇ ॥੧॥ ਰਹਾਉ ॥ : True Bhagti is performed only when God comes to abide in the mind. ||1||Rahaou|| (sggs 35).

The Gurbani indicates that such person who has Realized this true Bhagti is very ‘rare‘. Because, it’s an uphill climb with challenges that need courage to surmount them.

  • ਗੁਰਮਤਿ ਭਗਤਿ ਪਾਵੈ ਜਨੁ ਕੋਈ ॥੧॥ : A rare ‘Janu’ (Gurmukh, Bhagt, Daas…) obtains the ‘Gurmati Bhagti’ (understanding of the Gur-Shabad, Naam, Hukam…) ||1|| (sggs 879).
  • ਭਗਤਿ ਬਿਨਾ ਸਹਸਾ ਨਹ ਚੂਕੈ ਗੁਰੁ ਇਹੁ ਭੇਦੁ ਬਤਾਵੈ ॥੧॥ ਰਹਾਉ ॥ : The Guru reveals this secret that doubt is not dispelled without Bhagti. ||1||Pause|| (sggs 830).

The nature, habits, thinking etc. of Sansaar or a Sansaaree (a worldly person) is contrary to that of the Bhagti or the Bhagat. Accordingly, the Gurbani reminds us that there can never be a ‘Jorr’ (connection, link, bond, union, alliance etc.) between a Sansaaree (worldly person) and a Bhagat (who is engaged in the Gurmat-Bhagti – Gurmukh)!

  • ਭਗਤਾ ਤੈ ਸੈਸਾਰੀਆ ਜੋੜੁ ਕਦੇ ਨ ਆਇਆ ॥ : There can never be true alliance or connection (of nature, thinking, habits etc.) between the Bhagats (Gurmukh, Daas, Jan etc.) and the worldly people. (sggs 145).

In a nutshell, devoid of this Bhagti, one lives an animalistic life at the level of his mind:

  • ਏਕ ਭਗਤਿ ਭਗਵਾਨ ਜਿਹ ਪ੍ਰਾਨੀ ਕੈ ਨਾਹਿ ਮਨਿ ॥ ਜੈਸੇ ਸੂਕਰ ਸੁਆਨ ਨਾਨਕ ਮਾਨੋ ਤਾਹਿ ਤਨੁ ॥੪੪॥ : That person in whose mind is NO Bhagti for the One Creator; Nanak, deem that person is living the life like a hog and a dog; even if in a human body. ॥ 44 ॥ (sggs 1428).
  • ਗੁਰ ਮੰਤ੍ਰ ਹੀਣਸ੍ਯ੍ਯ ਜੋ ਪ੍ਰਾਣੀ ਧ੍ਰਿਗੰਤ ਜਨਮ ਭ੍ਰਸਟਣਹ ॥ ਕੂਕਰਹ ਸੂਕਰਹ ਗਰਧਭਹ ਕਾਕਹ ਸਰਪਨਹ ਤੁਲਿ ਖਲਹ ॥੩੩॥ : That mortal who lacks the Gur-mantra (Guru’s counsel, advice, Wisdom, Upadesh, ਸਲਾਹ), cursed and fallen (depraved, polluted…) is his life. That wicked person is a dog, a pig, a jackass, a crow, a snake (in this very life, here and now, not after death). ||33|| (1356).

Giyan-Wisdom Bhagti

Gurmat Bhagti is also called ‘Giyan Bhagti‘ (‘ਗਿਆਨੁ ਭਗਤਿ’).

Giyan‘ = Spiritual Wisdom etc.

Giyan’ Bhagti (‘ਗਿਆਨੁ ਭਗਤਿ’) = Spiritual Wisdom Bhagti.

All other wealth is fleeting, but this wealth of ‘Giyan’ Bhagti is one’s own, which ever stays with the mind.

  • ਨਿਜ ਧਨੁ ਗਿਆਨੁ ਭਗਤਿ ਗੁਰਿ ਦੀਨੀ ਤਾਸੁ ਸੁਮਤਿ ਮਨੁ ਲਾਗਾ ॥ : The Guru Given Giyan Bhagti is my personal Wealth. (Now my) mind remains attuned to God. (sggs 336).

Nirantar Bhagti

Gurmat Bhagti is also called ‘Nirantar Bhagti‘ (‘ਨਿਰੰਤਰਿ ਭਗਤਿ’).

Nirantar’ (ਨਿਰੰਤਰਿ) means Persistent, continuous, uninterrupted, unbroken, unceasing, always, lifelong, etc.

  • ਦੁਖੀ ਦੁਹਾਗਨਿ ਦੁਇ ਪਖ ਹੀਨੀ ॥ ਜਿਨਿ ਨਾਹ ਨਿਰੰਤਰਿ ਭਗਤਿ ਨ ਕੀਨੀ ॥ : That Jeev remains miserable like a discarded bribe, who is NOT engaged in persistent or ‘Nirantari Bhagti-ਨਿਰੰਤਰਿ ਭਗਤਿ’). (sggs 793).

In the above verse, the word ‘Nirantari-ਨਿਰੰਤਰਿ’ is the adjective of ‘Bhagti-ਭਗਤਿ’.

Nij Bhagti

Gurmat Bhagti is also called ‘Nij Bhagti‘ (‘ਨਿਜ ਭਗਤੀ’).

The term Nij (ਨਿਜ) = own, personal, ਆਪਣੀ, ਮੰਨ ਦੇ ਕੰਮ ਆਉਣ ਵਾਲੀ, beneficial to one’s mind etc.

Thus, ‘Nij Bhagtee’ (‘ਨਿਜ ਭਗਤੀ’) = One’s own Bhagti, to know one’s ownself, to abide in one’s Mool or Jot Saroop within etc. In other words, the Unique Bhagti or spirituality of the SGGS is the Bhagti of the SELF, for the SELF, by the SELF.

  • ਨਿਜ ਭਗਤੀ ਸੀਲਵੰਤੀ ਨਾਰਿ ॥ ਰੂਪਿ ਅਨੂਪ ਪੂਰੀ ਆਚਾਰਿ ॥ ਜਿਤੁ ਗ੍ਰਿਹਿ ਵਸੈ ਸੋ ਗ੍ਰਿਹੁ ਸੋਭਾਵੰਤਾ ॥ ਗੁਰਮੁਖਿ ਪਾਈ ਕਿਨੈ ਵਿਰਲੈ ਜੰਤਾ ॥੧॥ : Nij Bhagti (that serves the mind) is akin to a sweet (natured-ਮਿੱਠੇ ਸੁਭਾਵ ਵਾਲੀ…) woman; whose beauty is incomparable, and whose character is perfect (complete). The House (of the Heart) in which (she i.e. ‘Nij Bhagti‘) dwells is such a praiseworthy House (Beautiful, ਸੋਭਾ ਵਾਲਾ). But only a rare one by becoming the Gurmukh (Enlightened mindset) attains this Nij Bhagti. ||1|| (sggs 370).
  • ਕਹੁ ਕਬੀਰ ਚੰਚਲ ਮਤਿ ਤਿਆਗੀ ॥ ਕੇਵਲ ਰਾਮ ਭਗਤਿ ਨਿਜ ਭਾਗੀ ॥੩॥੧॥੧੯॥ : Says Kabeer! I have abandoned my restless intellect. (Now) only the Raam’s (i.e. Mool within) own Bhagti is my lot (i.e. has only God in mind) ||3||1||19|| (sggs 327).
  • ਜੋ ਜਨੁ ਭਗਤੁ ਦਾਸੁ ਨਿਜੁ ਪ੍ਰਭ ਕਾ ਸੁਣਿ ਜੀਵਾਂ ਤਿਸੁ ਸੋਇ ॥ : The human being who becomes a Bhagat of his own Prabh (i.e., Mool) within, I attain spiritual life by listening to him. (sggs 1223).
  • ਗੁਰੁ ਅਮਰਦਾਸੁ ਨਿਜ ਭਗਤੁ ਹੈ ਦੇਖਿ ਦਰਸੁ ਪਾਵਉ ਮੁਕਤਿ ॥੪॥੧੩॥ : Guru Amardas ji himself is a follower of the Giyan Guru. (To become living) liberated, one should follow the Giyan Guru in his life. ||4||13|| (sggs 1394).
  • ਆਪੇ ਗੁਰੁ ਚੇਲਾ ਹੈ ਆਪੇ ਆਪੇ ਦਸੇ ਘਾਟੁ ॥ : (One Creator) Itself is the Guru, It Itself is the Sikh, and It Itself shows the destination or end purpose of life. (sggs 517).

Niraalee’ and ‘Nirmal Bhagti

Gurmat Bhagti is also called ‘Niraalee‘ (ਨਿਰਾਲੀ) and ‘Niraalee Bhagti‘ (‘ਨਿਰਮਲ ਭਗਤਿ’).

‘Nirmal‘ (ਨਿਰਮਲ) = Pure, untainted, unpolluted, undefiled etc.

Niraalee‘ (ਨਿਰਾਲੀ) = Unique, distinct etc.

Hence, the Gurmat Bhagti is Pure and UNIQUE!

  • ਨਿਰਮਲ ਭਗਤਿ ਹੈ ਨਿਰਾਲੀ ॥ ਮਨੁ ਤਨੁ ਧੋਵਹਿ ਸਬਦਿ ਵੀਚਾਰੀ ॥ : Bhagti that purifies (mind…) is ‘Niraalee‘ (UNIQUE). (Through this UNIQUE Bhagti) wash the mind, and the body (i.e. senses: eyes, ears, etc.) with Shabad-Vichaar (sggs 1059).

Some related posts:


  1. Thank you Linda D-K Sidhu Ji for your reply. Welcome to the Gurbani Blog Ji.

    I want to make sure I understand your reply.

    Are you talking about reincarnation or transmigration after death?

    If so, please note, the Gurmat of Guru Nanak rejects that. Please see this post for more.

  2. In my opinion, this ‘Gurmat Bhagti is Unique’ did not address the confrontation of the purpose for a human soul /spirit life to be born once, then try to attain a closer relationship with God in order to leave the human experience, all to take ones appointed last breath and become nothing.
    Also, the information you’ve generously shared concluded that we are like a fruit that falls from the tree that never returns to the branch. Tree is tree, Soul is Soul / Spirit Life. A couple of things can happen to a fruit after it falls to the ground. It can remain there until completely decomposed, or it might be eaton by other life forms. Nevertheless, to be eaton or decomposed, seems to imply a recycling assistant for the body used to act out a better understanding and a closer relationship with God. And the Soul/Spirit (of which each soul is a very essential personality created on/by demand for completion of a picture in time), in my opinion, just becomes a mere puzzle piece is fit back into the cosmos of Creation from which it came, does not mean it’s existence has vanished.
    Let’s say, so many Personalities equal many different colors on the Creator’s easel. Now every period of time (unspecified, because only the Creator knows when his painting will be finished) is a span of significant “EVOLUTION.” So let’s say the Creator wants to paint another picture that is linked to the previous evolution which provides significant inspiration for what the Creators’ next painting of what evolution should look like.
    Now I’m green, I’m within one of the colors the Creator wants to use to mix with other basic color/s to create a unique shade of blue, light green, or gray. When the color mixture is finished, the Creator picks up his paint brush and spreads this fine color onto his canvas/era of “EVOLUTION” as needed. Then my soul/personality/is just one of the chosen colors, chosen to be a part in the Creators’ New Painting (in this case, an upgrade of beings evolving). Always in the mind of the Creator…like, what should I do next. So, suddenly I’m back on canvas (some earth) with a new name. Same me, same personality, with a new purpose. Hmm, what should I do now to please my Master – the Almighty One Creator God 🙏💚🙏

  3. Gurfateh ji, i am enjoying the discourse that you have developed in your blogs etc. I would like to ask though, if you could also link the gurbani with saki of when the bani was recited by the Guru’s and Bhagats. This may also enlighten as to why the particular shabad was recited.

  4. Pyare Jio
    Charan sharan gur ek painda jai chal satgur kot painda aage hoye lait hai…
    Sach de Gyna marg val ek kadam chalna bahut okha hai(kyunki pehla da sara pareya suneya anpareya karna pavega , man-mat(sakat mat) to gurmat da dharni hona pavega) je oh kadam tusi chal leya tan tuhada mool(chit, ram, hans, suraj etc. ) tuhade mann(bagla,kiran,jot etc.) nu apne aap ji khic panda jayega ji.
    Ik aughat ghati ram ki tis chard raheya kabir…
    Je tuhade mann vich is marag te turan da furna otheya hai tan Insha Alha(Akala purak, Hukam di marji naal) tuhanu andar di taraf jaan di khic jaroor pavegi ji.
    Das Gurpreet Singh

  5. Gurufateh jee
    Thanks for quick response.
    Guru maharaj mehar karain issi bi ass marg te chaliay

  6. Hello Sir,

    The Article was great and I could relate to all except the last part— that there can be no connection between Sansaari and Bhagat.

    A Sansaari can be bhagat too, one living a life of care giver, having all the material things in life and yet deeply connected with the divine and seeing and feeling that one is one with onself ( which is higher self). If I am in love with my Divine or Lord or pure energy and in turn a good human being then how difficult can it be to seperate the two!! Isnt it about how open, progressive, humanitarian and evolved one is??

    I am just wanting a perspective !!!

  7. 1. According to the Gurbani:
    • ਸੇਵਾ ਸੁਰਤਿ ਸਬਦਿ ਵੀਚਾਰਿ ॥: Seva sursti sabad veechaar (sggs 1343).
    2. According to the Gurbani, the Way or the Lifestyle of the Bhagat is “Niraalee” (unique, extraordinary, peculiar, excellent, lonely, distinct, ਅਦਭੁਤ, ਸੁੰਦਰ, ਭਿੰਨ ਪ੍ਰਕਾਰ ਦਾ, ਜੁਦਾ, ਏਕਾਂਤ, ਅਦੁਤੀ, ਅਜੀਬ…):
    • ਭਗਤਾ ਕੀ ਚਾਲ ਨਿਰਾਲੀ ॥: Bhagataa kee chaal niraalee (sggs 918).
    3. According to the Gurbani, as such, there can be no “Jorr” beween the worldly persons (Manmukh, Saakat…) and the Bhagat.

    Hence, this is the Gurbani’s edict — Below is a direct quote from the Gurbani:
    • ਭਗਤਾ ਤੈ ਸੈਸਾਰੀਆ ਜੋੜੁ ਕਦੇ ਨ ਆਇਆ ॥: Bhagataa tai saisaareeaa jorru kde n aaiaa (sggs 145).

  8. Sat bachan ji
    Pareya nahi bhed bhujiya pawna…
    Pare sune kya hoye jo sehaj na milya soi…

  9. Thanks Veer Ji for taking time to comment on this post.

    “may be due to paucity of space u have written Bhagti”

    Yes, these blog posts are kept short and to the point – easy to focus, read, and digest. These posts are not meant to be lengthy articles, for this blog is not the platform for such lengthy writings. Secondly, I am neither a scholar (ਵਿਦਵਾਨ) nor a professional writer, nor I want to be one.

    “Sir bhagti starts when we listened divine gurbani&recite &enjoy peace”

    What is Kirtan according to the Gurbani? The kirtan according to the Gurbani, the Kirtan is:
    ਅਨਦਿਨੁ ਕੀਰਤਨੁ ਕੇਵਲ ਬਖ੍ਯ੍ਯਾਨੁ ॥: Andinu Keertanu keval bakhyaanu (sggs 281).

    “and these r not empty rituals”

    Yes, but, according to the Gurbani, it does become meaningless when (for example listening…):
    ਗੁਰਮਤਿ ਸੁਨਿ ਕਛੁ ਗਿਆਨੁ ਨ ਉਪਜਿਓ ਪਸੁ ਜਿਉ ਉਦਰੁ ਭਰਉ ॥: Gurmati suni kashu giaan n upjio pasu jiou udar bharaou (sggs 685).

    “divide time for kirat kirni& seva”

    According to the Gurbani, what is seva? Here is Gurbani:
    ਨਾਮੁ ਹਮਾਰੈ ਗੁਰ ਕੀ ਸੇਵ ॥੧॥: Naam hamaarai Gur kee sev ||1|| (sggs 1145).
    ਸਤਿਗੁਰ ਸੇਵਾ ਨਾਮੁ ਦ੍ਰਿੜੳਏ ॥: Satgur sevaa naam drirhaae (sggs 1175).
    ਸਤਗੁਰ ਕਾ ਭਾਣਾ ਮੰਨਿ ਲਈ ਵਿਚਹੁ ਆਪੁ ਗਵਾਇ ॥ ਏਹਾ ਸੇਵਾ ਚਾਕਰੀ ਨਾਮੁ ਵਸੈ ਮਨਿ ਆਇ ॥: Satgur kaa bhaanaa mann layee vichahu aap gavaai. Ehaa sevaa chaakree Naam vasai manni aai (sggs 34).
    ਸਤਿਗੁਰੁ ਸੇਵਨਿ ਆਪਣਾ ਗੁਰ ਸਬਦੀ ਵੀਚਾਰਿ ॥: Satigur sevan aapanaa gur sabadee veechaar (sggs 1415).
    ਸੇਵਾ ਸੁਰਤਿ ਰਹਸਿ ਗੁਣ ਗਾਵਾ ਗੁਰਮੁਖਿ ਗਿਆਨੁ ਬੀਚਾਰਾ ॥: (sggs 1255).
    ਗੁਰਮੁਖਿ ਸੇਵਿਆ ਸਬਦਿ ਵੀਚਾਰਾ ॥: (sggs 1049).

    Now, again, according to the Gurbani, what is Naam?
    ਗੁਰ ਗਿਆਨੁ ਪਦਾਰਥੁ ਨਾਮੁ ਹੈ ਹਰਿ ਨਾਮੋ ਦੇਇ ਦ੍ਰਿੜਾਇ ॥: Gur Giaanu padaarathu naamu hai hari naamo dei drirhaai (sggs 759).
    ਬੂਝਹੁ ਗਿਆਨੀ ਸਬਦੁ ਬੀਚਾਰਿ ॥: (sggs 840).

    Gurfateh Ji. Bhul Chuk Maaf

  10. Veerjee gurufateh.I am visiting this site for first time.Thanx for article&i like it ,may be due to paucity of space u have written Bhagti is not just repetition of some mantras or singing of gurbani and not elaborated on it .Sir bhagti starts when we listened divine gurbani&recite &enjoy peace and these r not empty rituals.Then devoting time it increases but gurmukh have to divide time for kirat kirni& seva which again is part of living of gursikh.

  11. Satkar jog Gurmukh T.Singh jio
    Thanks to that moment when i visited this site and my inward journey towards my mool started.
    Hirdey jin kai har vase tit ghat hai pargas…
    Hirdey kamal pargaseya laga sehaj dhyan…
    Hirdey kamal ghat brahm na china kahe bhaya sanyasi…
    Hirdey Har Har Har dhun upji Har japiye mastak bhag jio…
    Hirdey naam vasaye ho ghar baithe guru dhyaye ho…

  12. Beautiful!
    Thank you Veer Ji so much.

    ਹਿਰਦੈ ਬਸੇ ਪੂਰਨ ਗੁਰ ਮੰਤ ॥: Hiradai base pooran gur mant (sggs 290).

  13. Pyare jio
    Hirda is that void space(akaas-tat) in chest where Naam(Dhur ki bani, anhad naad,Shabad-dhun) is enlightened and listened without these eyes, and ears. It is called Dasam Dwar(Nij Ghar,Shiv Puri etc.) . It is not the Heart that pumps the blood and not mann that resides in Trikuti.
    Gurpreet Singh

  14. Dear Veer T Singh ji,
    Your Gurbani Article are very detailed and analysed many thanks.
    Can you please write about Hirda as well. Where it is? is it heart? or Man Mandir? Kind Regards Nirmal Singh

  15. Thank you Bhai Sahib Gurpreet Singh Ji.

    •ਕਹੁ ਕਬੀਰ ਚੰਚਲ ਮਤਿ ਤਿਆਗੀ ॥ ਕੇਵਲ ਰਾਮ ਭਗਤਿ ਨਿਜ ਭਾਗੀ ॥੩॥੧॥੧੯॥ (sggs 327).

  16. Satkar jog Gurmukh T.Singh Jio
    Sat bachan ji.
    ਯਾ ਜੁਗ ਮਹਿ ਏਕਹਿ ਕਉ ਆਇਆ ॥: Yaa Yug mahi ekahi kaou aaiaa (sggs 251).
    ਜਨ ਨਾਨਕ ਬਿਨੁ ਆਪਾ ਚੀਨੈ ਮਿਟੈ ਨ ਭ੍ਰਮ ਕੀ ਕਾਈ ॥੨॥੧॥: Jan Nanak binu aapaa cheenai mitai n bhram kee kaaee ||2||1|| (sggs 684).
    ਗੁਰਮਤਿ ਭਗਤਿ ਪਾਵੈ ਜਨੁ ਕੋਈ ॥੧॥: Gurmati bhagti paavai janu koee ||1|| (sggs 879).
    ਭਗਤਾ ਤੈ ਸੈਸਾਰੀਆ ਜੋੜੁ ਕਦੇ ਨ ਆਇਆ ॥: Bhagataa tai saisaareeaa jorru kde n aaiaa (sggs 145).

  17. Thank you Jagjit Ji for taking time to comment on this post.

    “I was wondering if you could write a blog post explaining ” we are asked by the Gurbani to see the world as th”e Gurbani sees it.””

    The Gurbani (i.e., the Giaan of the Gurbani – Gurmat) is meant to be applied.

    Thus, to see the world as the Gurbani does is essentially to unbrokenly live the Gurbani – after having Understood the Gurbani throughly, then apply it to daily life.

    ਸਚਹੁ ਓਰੈ ਸਭੁ ਕੋ ਉਪਰਿ ਸਚੁ ਆਚਾਰ ॥੫॥ (sggs 62).
    ਫਰੀਦਾ ਅਮਲ ਜਿ ਕੀਤੇ ਦੁਨੀ ਵਿਚਿ ਦਰਗਹ ਆਏ ਕੰਮਿ ॥੧੦੦॥ (sggs 1383).
    ਸਚੁ ਕਰਣੀ ਸਬਦੁ ਹੈ ਸਾਰੁ ॥ (sggs 114).
    ਭਾਈ ਰੇ ਗੁਰਮਤਿ ਸਾਚਿ ਰਹਾਉ ॥ ਸਾਚੋ ਸਾਚੁ ਕਮਾਵਣਾ ਸਾਚੈ ਸਬਦਿ ਮਿਲਾਉ ॥੧॥ ਰਹਾਉ ॥ (sggs 30).
    ਇਹੀ ਅਚਾਰ ਇਹੀ ਬਿਉਹਾਰਾ ਆਗਿਆ ਮਾਨਿ ਭਗਤਿ ਹੋਇ ਤੁਮ੍ਹ੍ਹਾਰੀ ॥ ਜੋ ਇਹੁ ਮੰਤ੍ਰੁ ਕਮਾਵੈ ਨਾਨਕ ਸੋ ਭਉਜਲੁ ਪਾਰਿ ਉਤਾਰੀ ॥੩॥੨੮॥ (sggs 377).
    ਕਰਣੀ ਬਾਝਹੁ ਘਟੇ ਘਟਿ ॥ (sggs 25).
    ਗੁਰਿ ਕਹਿਆ ਸਾ ਕਾਰ ਕਮਾਵਹੁ ॥ (sggs 832).
    ਅਮਲੁ ਕਰਿ ਧਰਤੀ ਬੀਜੁ ਸਬਦੋ ਕਰਿ ਸਚ ਕੀ ਆਬ ਨਿਤ ਦੇਹਿ ਪਾਣੀ ॥ (sggs 24).

    Simply put: It is seeing through the eyes of the Shabad-Vichaar.

    ਆਖਣੁ ਵੇਖਣੁ ਬੋਲਣਾ ਸਬਦੇ ਰਹਿਆ ਸਮਾਇ ॥ (sggs 35).
    ਬਿਨੁ ਸਬਦੈ ਸੁਣੀਐ ਨ ਦੇਖੀਐ ਜਗੁ ਬੋਲਾ ਅੰਨ੍ਹ੍ਹਾ ਭਰਮਾਇ ॥ (sggs 429).
    ਗੁਰ ਸਬਦੀ ਦਰੁ ਜੋਈਐ ਮੁਕਤੇ ਭੰਡਾਰਾ ॥ (1009).
    ਅੰਤਰਿ ਦੇਖਿ ਸਬਦਿ ਮਨੁ ਮਾਨਿਆ ਅਵਰੁ ਨ ਰਾਂਗਨਹਾਰਾ ॥ (sggs 1331)

  18. Thank you for this post. I was wondering if you could write a blog post explaining ” we are asked by the Gurbani to see the world as th”e Gurbani sees it.”

    It would be a great help.

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