The Gurbani asks us to (Spiritually) inquire into this mind (“Khoj-ਖੋਜ” = search, investigation, exploration, quest, finding examination, inquiry, and so on). Since the Gurbani is timeless, we can apply the Divine Wisdom of the Gurbani for debugging the mind at any time!:
- ਇਸੁ ਮਨ ਕਉ ਕੋਈ ਖੋਜਹੁ ਭਾਈ ॥: O brother, someone should search own mind (try to explore his/her own mind). (sggs 330).
- ਬੰਦੇ ਖੋਜੁ ਦਿਲ ਹਰ ਰੋਜ ਨਾ ਫਿਰੁ ਪਰੇਸਾਨੀ ਮਾਹਿ ॥ ਇਹ ਜੁ ਦੁਨੀਆ ਸਿਹਰੁ ਮੇਲਾ ਦਸਤਗੀਰੀ ਨਾਹਿ ॥੧॥ ਰਹਾਉ ॥ : O mortal, search your heart/mind everyday, then you would not wander around perplexed (confused, worried, distressed, anxiety-ridden etc.). This world is like a magic show; there nothing to be gained in it (through being perplexed etc.). ||1||Pause|| (sggs 727).
- ਮਨ ਕੀ ਪਤ੍ਰੀ ਵਾਚਣੀ ਸੁਖੀ ਹੂ ਸੁਖੁ ਸਾਰੁ ॥: The greatest happiness comes from reading the horoscope of the mind (i.e., reading your own mind’s state or condition). (sggs 1093).
Why trace the mind? Because, the Gurbani says that only a “Maramee” can understand the mind [“Maramee-ਮਰਮੀ” = Khojee (“ਖੋਜੀ”), who engages in Spiritual Inquiry, who knows the purport or import or mystery or the secret meaning, ਭੇਦੀ, ਮਰਮ ਨੂੰ ਜਾਨਣ ਵਾਲਾ…]:
- ਮਰਮੀ ਹੋਇ ਸੁ ਮਨ ਕਉ ਜਾਨੈ ॥: One who is “Maramee” understands the mind. (sggs 342).
- ਜਨ ਨਾਨਕ ਬਿਨੁ ਆਪਾ ਚੀਨੈ ਮਿਟੈ ਨ ਭ੍ਰਮ ਕੀ ਕਾਈ ॥੨॥੧॥: ‘Jan’ Nanak says, without KNOWING one’s ownself, the moss of doubt from the mind does not go away. ||2||1|| (sggs 684).
- ਮਨੁ ਖੋਜਤ ਨਾਮੁ ਨਉ ਨਿਧਿ ਪਾਈ ॥੧॥ ਰਹਾਉ ॥: Manu khojat naamu… (sggs 1128).
Man has to daily face his instinctive mind. From the time man wakes up in the morning till he goes to bed in the night, he remains connected to his mind and remains under the control of it. In addition, this deluded or wandering mind is said to be ignorant or immature for it’s in love with enemies (i.e., lust anger, greed, etc.) and hates his friends (Virtues like Truth, mercy, compassion, wisdom, Dharma, etc.). Hence, the Gurbani urges us to investigate and understand this fickle mind.
- ਮਮਾ ਮਨ ਸਿਉ ਕਾਜੁ ਹੈ ਮਨ ਸਾਧੇ ਸਿਧਿ ਹੋਇ ॥ ਮਨ ਹੀ ਮਨ ਸਿਉ ਕਹੈ ਕਬੀਰਾ ਮਨ ਸਾ ਮਿਲਿਆ ਨ ਕੋਇ ॥੩੨॥: MAMMA: (The mortal’s real purpose or business of life) is with his own mind; (and that purpose or business) is to discipline or control his mind; by doing so, Spiritual Understanding (Soojh or Samajh of the Formless or Niraakaar…) is obtained (and thus life’s real purpose is realized). Kabeer says (that the real work of a person) is with the mind alone. (For he) has not met anything like the mind! ||32|| (sggs 342).
- ਰਾਜਾ ਬਾਲਕੁ ਨਗਰੀ ਕਾਚੀ ਦੁਸਟਾ ਨਾਲਿ ਪਿਆਰੋ ॥ ਦੁਇ ਮਾਈ ਦੁਇ ਬਾਪਾ ਪੜੀਅਹਿ ਪੰਡਿਤ ਕਰਹੁ ਬੀਚਾਰੋ ॥ ੧॥ : Our body is like a weak or vulnerable township whose king, the MIND, is spiritually ignorant, and the mind is in love with its wicked enemies — vices/Bikaar: lust, anger, greed, attachment, pride; and their countless variations. The mind has two mothers and two fathers — two mothers are: good intellect and ignorance or Maya; two fathers are: Divine Consciousness and deluded consciousness or egoism — O Pandit, reflect on this ||1||. (sggs 1171).
The Gurbani is a powerful antidote to unawareness (Manmukhataa, state of sleep paralysis…). The Gurbani urges us to examine the mind by becoming the Gurmukh (one who understands the Gurbani, adopts it, and practices it…).
- ਗੁਰਮੁਖਿ ਹੋਵੈ ਮਨੁ ਖੋਜਿ ਸੁਣਾਏ ॥: One who becomes Gurmukh examines his own mind, and instructs others. (sggs 1059).
Thus – as the the Gurbani tells us – the Gur-Shabad is the subject of searching (ਖੋਜ), understanding (ਬੂਝ, Samajh, ਸਮਝ, ਸੂਝ, etc.), and practice in daily life through constant Shabad-Vichaar.
- ਖੋਜ ਬੂਝਿ ਜਉ ਕਰੈ ਬੀਚਾਰਾ ॥ ਤਉ ਭਵਜਲ ਤਰਤ ਨ ਲਾਵੈ ਬਾਰਾ ॥੪੦॥: When someone understand by Searching (“Khoj”), and engages in Vichaar (Reflection on the Divine Virtues, Wisdom…), then (he) crosses over the “Bhavjal” (Bhav Saagar or dreadful ocean of Maya, etc.) in no time. ||40|| (sggs 342).
Hence, ‘Khoj’ leads to ‘Samajh’ and ‘Boojh’. Which, in turn, leads to the stage of “ਬੁਧਿ ਬਦਲੀ – Budhi Badalee” – transmutation of the conditioned mind (Mayaic Budhi (Haumai or false ego-sense, worldly intelligence or wisdom, etc.).
- ਗੁਰ ਸਬਦਿ ਸਮਾਵੈ ਬੂਝੈ ਹਰਿ ਸੋਈ ॥੩॥: Who merges in the Gur-Shabad, comes to Understand the Lord. ||3|| (sggs 160).
- ਗੁਰਮੁਖਿ ਹੋਵੈ ਸੋਈ ਬੂਝੈ ਗੁਣ ਕਹਿ ਗੁਣੀ ਸਮਾਵਣਿਆ ॥੧॥: One who becomes the Gurmukh, he Understands (the Divine). Uttering (the Divine) Virtues, (the Gurmukh) remains absorbed in the Divine Virtues. ||1|| (sggs 110).
- ਕਹਿ ਕਬੀਰ ਬੁਧਿ ਹਰਿ ਲਈ ਮੇਰੀ ਬੁਧਿ ਬਦਲੀ ਸਿਧਿ ਪਾਈ ॥੨॥੨੧॥੭੨॥: Says Kabeer! (Wisdom) has taken away my (worldly) intelligence (ਅਕਲ). With this altered intelligence, now I have obtained Sidhi (Spiritual Perfection…). ||2||21||72|| (sggs 339).
In nutshell, the Gurbani’s Soojh-Boojh or Bibek-Budhi tells us that the mind, in its True Nature, is Joti-Svaroopa. In other words, when we unbrokenly dwell in that knowledge (“ਮਨ ਤੂੰ ਜੋਤਿ ਸਰੂਪੁ ਹੈ”), we are not the instinctive mind that we know of – we are other than that. Staying aloof and remaining untouched with the Divine within, we continue to delve in Bikaar (lust, anger, greed, etc.).
- ਕਬੀਰ ਮਨੁ ਪੰਖੀ ਭਇਓ ਉਡਿ ਉਡਿ ਦਹ ਦਿਸ ਜਾਇ ॥ ਜੋ ਜੈਸੀ ਸੰਗਤਿ ਮਿਲੈ ਸੋ ਤੈਸੋ ਫਲੁ ਖਾਇ ॥੮੬॥ ਕਬੀਰ ਜਾ ਕਉ ਖੋਜਤੇ ਪਾਇਓ ਸੋਈ ਠਉਰੁ ॥ ਸੋਈ ਫਿਰਿ ਕੈ ਤੂ ਭਇਆ ਜਾ ਕਉ ਕਹਤਾ ਅਉਰੁ ॥੮੭॥: O Kabeer! The mind becomes like a bird (as bird flies in different directions in search for food, etc., similarly) the mind soars and flies in ten directions (i.e., wanders around chasing mirage, desires, sense objects, Maya, etc.). According to the company (a man) keeps, gets the similar reward (i.e., acquires similar thinking or Soch, qualities…) ||86|| O Kabeer! (Through living a life with Wisdom, divine Virtues…, I) have realized That Place within (i.e., Nij Ghar, Jot Saroop…) which I was searching. What I called ‘someone else’ before (i.e., whom I used to consider separate from me before, now I) have realized I’m That. ||87|| (sggs 1369).
When not with its Mool, the same mind (wandering mind) is the thoughts-stuff. And this force of the thoughts-stuff continuously flows, which means the imaginations or words (thoughts or ਫੁਰਨੇ, “ਖਿਆਲੀ”) continuously rise as the agitated or restless waves on the surface of the ocean (“ਲਹਰੀ”, “ਤਰੰਗ”…).
- ਮਾਇਆ ਮਮਤਾ ਪਵਹਿ ਖਿਆਲੀ ॥: Maya-attachment drops (Jeeva) in thoughts (imaginations, fancies…). (sggs 993).
- ਜਿਚਰੁ ਇਹੁ ਮਨੁ ਲਹਰੀ ਵਿਚਿ ਹੈ ਹਉਮੈ ਬਹੁਤੁ ਅਹੰਕਾਰ ॥: As long as this mind is tossing around (in waves of Maya etc., that person remains) caught in too much ego and pride (sggs 1247).
Clearly, the Gurbani is not the subject of mere reading as in Akhand-Paath, Nit-Nem, etc.; or mere words (ਨਿਰੀਆਂ ਗੱਲਾਂ), or mere counting beads (ਮਾਲਾ ਫੇਰਨੀ), and so on. In other words, mere reading and memorizing, mere words or talks, mere counting beads, etc., wouldn’t accomplish the Gurbani’s aim unless adopted and practiced.
- 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).
- ਆਖਣੁ ਸੁਨਣਾ ਪਉਣ ਕੀ ਬਾਣੀ ਇਹੁ ਮਨੁ ਰਤਾ ਮਾਇਆ ॥: (So long) the mind is in love with Maya, listening to spiritual discourse is like the sough of the wind (in one ear and out the other). (sggs 24).
- ਖੋਜੀ ਉਪਜੈ ਬਾਦੀ ਬਿਨਸੈ ਹਉ ਬਲਿ ਬਲਿ ਗੁਰ ਕਰਤਾਰਾ ॥: The searcher (Seeker-ਖੋਜਣ ਵਾਲਾ ਮਨੁੱਖ) grows (in Spiritual or Divine Life – ਆਤਮਕ ਜੀਵਨ), and the arguer (Mayaic debater, quarrelsome, ਝਗੜਾਲੂ, etc.) annihilates (or ruins his Spiritual or Divine Life). O Gur Kartaaraa (Divine Wisdom…)! I am a sacrifice to you (sggs 1255)
Now, in nutshell, what’s the purpose of reading scriptures (Paath — ਪਾਠ ਕਰਨਾ)?
According to the Gurbani — not according to the illiterate and corrupt Pujaajee — the ONLY purpose of reading the scriptures (Paath — ਪਾਠ ਕਰਨਾ) is Awaken Bibebk Budhi within (discerning intellect, logic, commonsense, Wisdom-ਸਚਾ ਗਿਆਨ, Virtues-ਗੁਣ, etc.). Such Bibek-Budhi bestows upon us Joy, Peace, Bliss (Anand), abidance, thinking free of Bikaar, (i.e., lust, anger, greed, etc.), and so on.
- ਪਾਠੁ ਪੜਿਓ ਅਰੁ ਬੇਦੁ ਬੀਚਾਰਿਓ ਨਿਵਲਿ ਭੁਅੰਗਮ ਸਾਧੇ ॥ ਪੰਚ ਜਨਾ ਸਿਉ ਸੰਗੁ ਨ ਛੁਟਕਿਓ ਅਧਿਕ ਅਹੰਬੁਧਿ ਬਾਧੇ ॥੧॥ ਪਿਆਰੇ ਇਨ ਬਿਧਿ ਮਿਲਣੁ ਨ ਜਾਈ ਮੈ ਕੀਏ ਕਰਮ ਅਨੇਕਾ ॥ ਹਾਰਿ ਪਰਿਓ ਸੁਆਮੀ ਕੈ ਦੁਆਰੈ ਦੀਜੈ ਬੁਧਿ ਬਿਬੇਕਾ ॥ ਰਹਾਉ ॥: (Some) read holy texts (Paath — ਪਾਠ ਕਰਨਾ), and contemplate the Veda. (Some) practice the inner cleansing techniques of Yoga, and control of the breath. (But, with these practices, one) cannot escape from the five (i.e., lust, anger, greed, attachment, pride…), and is all the more tied to ego-intellect. ||1|| My dear! I have performed many such rituals, but the Divine (Wisdom, Virtues…) is not realized by these methods (ਤਰੀਕੇ). (Forsaking the ritualistic practices or methods) I have dropped down weary at the Divine-door (Giaan-Guru, True Wisdom) and pray for the grant of Bibek-Budhi (discerning intellect…). ||Pause|| (sggs 641).
In nutshell, the mind that does not understand the Divine Naam (Shabad, Divine Wisdom, Hukam, Law of Nature, Virtues, Truth…) is captive to delusion, resulting in its cracked or divided state (duality). By understanding the Naam, it remains steady and permeated in its Mool (Source, Jot…) within. Through “Khoj-search” via Shabad-Vichaar, mind’s doubts are eradicated.
- ਗੁਰ ਕੈ ਸਬਦਿ ਭਰਮ ਭਉ ਭਾਗੈ ॥: Through the Gur-Shabad, doubt and fear are dispelled. (sggs 1070).
- ਮਨ ਰੇ ਥਿਰੁ ਰਹੁ ਮਤੁ ਕਤ ਜਾਹੀ ਜੀਉ ॥ ਬਾਹਰਿ ਢੂਢਤ ਬਹੁਤੁ ਦੁਖੁ ਪਾਵਹਿ ਘਰਿ ਅੰਮ੍ਰਿਤੁ ਘਟ ਮਾਹੀ ਜੀਉ ॥: O my mind! Remain steady (Within) and do not wander around outside (searching for Amrit-Naam, Amrit-Giyan, Sukh or Happiness or Anand outside…). By searching around on the outside, you will only suffer great pain (for the remedy is within, not outside); Amrit (that will make you Happy…) is found Within. (sggs 598).
- ਲਾਖ ਕੋਟਿ ਬਿਖਿਆ ਕੇ ਬਿੰਜਨ ਤਾ ਮਹਿ ਤ੍ਰਿਸਨ ਨ ਬੂਝੀ ॥ ਸਿਮਰਤ ਨਾਮੁ ਕੋਟਿ ਉਜੀਆਰਾ ਬਸਤੁ ਅਗੋਚਰ ਸੂਝੀ ॥੩॥: Through corruption, one may obtain thousands and millions of enjoyments, but even so, his desires are not satisfied through them. Remembering the Naam (Divine Wisdom, spiritual knowledge…) millions of lights appear (Prachand Giaan or Wisdom), and the imperceptible (to the senses) is understood. ||3|| (sggs 497).
Thank you for sharing this blog.
Thank you J Ji for taking the time to share your thoughts.
Thank you T Singh Ji for these spiritual gems ! :-)
The Gurmat (Wisdom, Giaan, Upadesh or Way of the SGGS…) teaches us in very simple words:
• ਆਪਣ ਹਥੀ ਆਪਣਾ ਆਪੇ ਹੀ ਕਾਜੁ ਸਵਾਰੀਐ ॥੨੦॥ (sggs 474).
The Gurmat teaches us responsibility.
For example, if you have food in front of you and you are hungry, isn’t your responsibility to make effort and put that food in your mouth? Are you just going to chant “food, food” and hope your hunger will be satisfied? In fact, the Divine has given you the food, and now it’s your responsibility to put it in your mouth!!
Similarly, if doctor has given you medicine for some bodily sickness, are you just going to chant “medicine, medicine” and hope to get better? The Divine has provided you with the medicine, and now it’s your responsibility to take it!!
Similarly, if one is diabetic and keeps eating sugar all day, are you going to blame the Lord for his high blood sugar? Any wise and responsible person would stop eating sugar! The Divine has warned you of the sugar and now it’s your responsibility not to make it worse. Or, by mere uttering word “sugar”, one cannot have his mouth sweet!!
Similarly, If one is getting married, he has to be responsible and take the “Phere” himself! He cannot substitute somebody else to take “Phere” in his place!! If he doe, guess what!! The Divine has given him the opportunity and he must responsibly take “Phere” himself!!
You seem to be a wise man. Are you denying one’s own responsibility?
Bhai Gurdaas further explains in simple words and with simple examples:
• ਖਾਂਡ ਖਾਂਡ ਕਹੈ ਜਿਹਬਾ ਨ ਸ੍ਵਾਦੁ ਮੀਠੋ ਆਵੈ ॥ ਅਗਨਿ ਅਗਨਿ ਕਹੈ ਸੀਤ ਨ ਬਿਨਾਸ ਹੈ ॥ ਬੈਦ ਬੈਦ ਕਹੈ ਰੋਗ ਮਿਟਤ ਨ ਕਾਹੂ ਕੋ॥ ਦਰਬ ਦਰਬ ਕਹੈ ਕੋਊ ਦਰਬਹਿ ਨ ਬਿਲਾਸ ਹੈ ॥ ਚੰਦਨ ਚੰਦਨ ਕਹਤ ਪ੍ਰਗਟੈ ਨ ਸੁਬਾਸੁ ਬਾਸੁ ॥ ਤੈਸੇ ਗਿਆਨ ਗੋਸਟਿ ਕਹਤ ਨ ਰਹਤ ਪਾਵੈ॥ ਕਰਨੀ ਪ੍ਰਧਾਨ ਭਾਨ ਉਦਤਿ ਅਕਾਸ ਹੈ ॥ (Bhai Gurdaas, Vaar 17, Paurhee 17).
The SGGS wants us to put its Divine Wisdom or Knowledge to work, NOT hide under Rumaalaas or just worship it as an idol!
Dear S. T. Singh JI
Guru Ram Das Ji clearly brings out from his personal Anubhav/experience that the Divine Will prevails in all circumstances without any control of one’s own doing:
– ਕੀਤਾ ਕਰਣਾ ਸਰਬ ਰਜਾਈ ਕਿਛੁ ਕੀਚੈ ਜੇ ਕਰਿ ਸਕੀਐ ॥ … (Raag Suhi M. 4, GGS. 736-3): All that happens, and all that will happen, is by His Will. If we could do something by ourselves, we would. By ourselves, we cannot do anything at all. As it pleases the Lord, He preserves us. ||1|| O my Dear Lord, everything is in Your power. I have no power to do anything at all. As it pleases You, You forgive us. ||1||Pause|| You Yourself bless us with soul, body and everything. You Yourself cause us to act. As You issue Your Commands, so do we act, according to our preordained destiny. ||2|| You created the entire Universe out of the five elements; if anyone can create a sixth, let him. You unite some with the True Guru, and cause them to understand, while others, the self-willed manmukhs, do their deeds and cry out in pain. ||3|| I cannot describe the glorious greatness of the Lord; I am foolish, thoughtless, idiotic and lowly. Please, forgive servant Nanak, O my Lord and Master; I am ignorant, but I have entered Your Sanctuary. ||4||4||15||24||
– ਹਰਿ ਆਪਿ ਉਪਾਏ ਹਰਿ ਆਪੇ ਵੇਖੈ ਹਰਿ ਆਪੇ ਕਾਰੈ ਲਾਇਆ ਜੀਉ ॥ … (Raag Maajh M. 4, 173-13): The Lord Himself creates, and the Lord Himself beholds; the Lord Himself assigns all to their tasks. Some partake of the bounty of the Lord’s favor, which never runs out, while others receive only a handful. Some sit upon thrones as kings, and enjoy constant pleasures, while others must beg for charity. The Word of the Shabad is pervading in everyone, O my Lord of the Universe; servant Nanak meditates on the Naam. ||4||2||28||66||
– In my life, I do not claim anything of my doing. I have been totally driven by a Divine guiding hand in all of my academic, family and and social affairs (Hum aadmi hain ik dami I do not know whether or not the next breath of life will be granted or not. So how I can claim myself a doer?).
Thank you Bhai Sahib Kirpal Singh Ji for sharing your thoughts.
Let’s NOT forget that the SGGS also reminds us of personal responsibility:
• ਆਪਣ ਹਥੀ ਆਪਣਾ ਆਪੇ ਹੀ ਕਾਜੁ ਸਵਾਰੀਐ ॥੨੦॥ (sggs 474).
• ਆਪਣਾ ਕਾਰਜੁ ਆਪਿ ਸਵਾਰੇ ਹੋਰਨਿ ਕਾਰਜੁ ਨ ਹੋਈ ॥ (sggs 361).
• ਜੋ ਪ੍ਰਭੁ ਖੋਜਹਿ ਸੇਈ ਪਾਵਹਿ ਹੋਰਿ ਫੂਟਿ ਮੂਏ ਅਹੰਕਾਰੀ ॥੨੦॥ (sggs 911).
• ਕਾਮੁ ਨ ਕਰਹੀ ਆਪਣਾ ਫਿਰਹਿ ਅਵਤਾ ਲੋਇ ॥: (sggs 320).
• ਉਦਮੁ ਕਰਤ ਮਨੁ ਨਿਰਮਲੁ ਹੋਆ: Oudamu karat manu nirmalu hoaa (sggs 99).
According to Guru Nanak Sahib, Guru Angad Dev Ji and Guru Arjan Dev Ji, Waheguru’s Nadr and Kirpa are important factors in attracting GURMAT:-
– ਹਉ ਸਤਿਗੁਰ ਵਿਟਹੁ ਘੁਮਾਇਆ ॥ ਜਿਨਿ ਭ੍ਰਮਿ ਭੁਲਾ ਮਾਰਗਿ ਪਾਇਆ ॥ (Sri Raag M. 1, GGS. 72-12).
I am a sacrifice to the True Guru; I was wandering in doubt, and He has set me on the right path.
ਨਦਰਿ ਕਰੇ ਜੇ ਆਪਣੀ ਆਪੇ ਲਏ ਰਲਾਇ ਜੀਉ ॥੧੪॥
If the Lord casts His Glance of Grace, He unites us with Himself. ||14||
ਕਿਰਪਾ ਕਰੇ ਜੇ ਆਪਣੀ ਤਾ ਗੁਰ ਕਾ ਸਬਦੁ ਕਮਾਹਿ ॥ (Raag Asa M. 2, GGS. 466-18).
If the Lord grants His Grace, one acts according to the Teachings of the Guru’s Shabad.
ਨਾਨਕੁ ਕਹੈ ਸੁਣਹੁ ਜਨਹੁ ਇਤੁ ਸੰਜਮਿ ਦੁਖ ਜਾਹਿ ॥੨॥
Nanak says, listen, people: in this way, troubles depart. ||2||
– ਅਪਨੀ ਕ੍ਰਿਪਾ ਜਿਸੁ ਆਪਿ ਕਰੇਇ ॥ ਨਾਨਕ ਸੋ ਸੇਵਕੁ ਗੁਰ ਕੀ ਮਤਿ ਲੇਇ ॥੨॥ (Raag Gauri M.5, GGS. 287-1).
He Himself grants His Grace in order to attract Gurmat (Soojh-bhooj/Bhudh-bibek).
Dear S. T. Singh Ji you are enjoying Divine Nadr/Kirpa of Waheguru that you are walking on the Gurmat Path. You stand blessed.
That’s the spirit – Charhdi Kala!!
• ਚਰਨ ਸਰਨਿ ਗੁਰ ਏਕ ਪੈਡਾ ਜਾਇ ਚਲ ਸਤਿਗੁਰ ਕੋਟਿ ਪੈਡਾ ਆਗੇ ਹੋਇ ਲੇਤ ਹੈ । (Kabit Bhai Gurdas).
• ਆਪਣ ਹਥੀ ਆਪਣਾ ਆਪੇ ਹੀ ਕਾਜੁ ਸਵਾਰੀਐ ॥੨੦॥ (sggs 474)
• ਸੁਣਿ ਸਖੀਏ ਮਿਲਿ ਉਦਮੁ ਕਰੇਹਾ ਮਨਾਇ ਲੈਹਿ ਹਰਿ ਕੰਤੈ ॥ (sggs 249).
Thank you Sir ji for giving my such beatiful tips and I am sure with the blessing of Guru, will start to understand gurbani.
There is no doubt, a man who is covered with so much karmic coverings cannot understand the words as shared by Guru Sahib ji.
But if HE blesses HIS GRACe upon us, then we can put efforts.
Therefore, i will put efforts and hope guru will lead me towards the right destination and this blog is always a stick for me to move on my journey
Thank you once again.
Mind at birth exists in its purest form and remain attached with its source of emanation. However in ageing situation, it perceives what is available around and it is easy to get attached to materialistic vibes. Maya then overpowers the mind and it starts becoming murkier as it rolls on.
In order to revert it to its original state of spirtuality, one needs to divert to the company of the Saints. Nam Simran, understanding of Shabad-Guru and by practsing the proclamation Order, one can change the voyage path to subdue mind from worldly allurements.
Welcome back Shammi Ji!
If I may add, the Gurbani guides us:
• ਖੋਜ ਬੂਝਿ ਜਉ ਕਰੈ ਬੀਚਾਰਾ ॥ ਤਉ ਭਵਜਲ ਤਰਤ ਨ ਲਾਵੈ ਬਾਰਾ ॥੪੦॥: Khoj boojhi jaou kare beechaaraa. Taou bhavajal tarat n laavai baaraa. (sggs 342).
• ਲੰਗਰੁ ਚਲੈ ਗੁਰ ਸਬਦਿ ਹਰਿ ਤੋਟਿ ਨ ਆਵੀ ਖਟੀਐ ॥: Lanagr chalai gur sabadi hari toti n aavee khateeai (sggs 967).
• ਹਰਿ ਜਪਿ ਪੜੀਐ ਗੁਰ ਸਬਦੁ ਵੀਚਾਰਿ ॥ ਹਰਿ ਜਪਿ ਪੜੀਐ ਹਉਮੈ ਮਾਰਿ ॥: Hari japi parheeai gur sabadu veechari… (sggs 424).
Shammi Wadhwa ji,
Last but one suggestion,You are on the right blog to visit .
Continue to read over here .
respected Shammi Wadhwa ji,
First of all you deserve great appreciation for developing interest in understanding of Gurbanee from SGGS ji.This thought iyself should be a great blessing of the GuRu.
It would be my pleasure to give you few hints if you are benifited
1..First most important thing is that you should become familiar with the script of Gurbanee.
The script of Gurbanee is Gurmukhi.you will appreciate a point it should be worth while to
get basic understanding of the language so that it becomes easier for you to understand the messages from GuROoO itself.
If you are not familiar with Gurmukhi script you should refer to SGGS ji in Devnagari script.
But you should totally avoid Roman script in the start itself.
If possible get some Basic Knowledge of Gurbanee grammar this would be a great help.
2..You can undertake reading of translations by some eminent scholars in Gurbanee,
You may refer Books by Prof Sahib Singh ji.
You may proceed gradually with efforts to get the correct meaning of every word .Make it a daily habit with as much time as you can devote.
Before starting make a n Ardaasi before Sati GuRu ji for what you want to have.This way I am sure Sati GuRu ji will grace you with its own understanding
With best wishes
Prakash.s.Bagga
Dear All
I had already left my comments regarding understanding gurbani. I have just enrolled myself at Sikh missionary college, ludhiana.
Plz tell me the ways or tips to understanding gurbani and learn SGGS. It is a fact that Lord will bless upon who is ready to search for him.
But we should know, how to search for him.
You are request to let me know the ways to deeply understanding SGGS.
These are excellent quotes giving the knowledge about one is being asked to do.
But what is to be searched? And how it is to be searched?
The answer to what can be seen in a Quote as
ਸੋਰਠਿ ਮਹਲਾ ੫ ॥ ਖੋਜਤ ਖੋਜਤ ਖੋਜਿ ਬੀਚਾਰਿਓ ਰਾਮ ਨਾਮੁ ਤਤੁ ਸਾਰਾ ॥ pp611
Thus there is a definie hint about what to be searched.
Prakash.S.Bagga