In Gurban the Sri Guru Granth Sahib (SGGS), there is NO concept of counting (ਗਿਣਤੀ ਮਿਣਤੀ). It has been negated in the Gurbani.
That’s why the Gurbani (SGGS) tells us that telling beads or counting beads is worthless — ‘Phokat’, of no value.
Telling beads or Counting beads ==> ਮਾਲਾ ਫੇਰਨਾ-Maalaa Pheranaa, recitation with rosary, to take on rosary or Mala (pronounced as Maalaa), etc.
It’s so because the Creator or God is mentioned in the Gurbani to be beyond mundane calculations (‘ਅਗਣਤ-Incalculable’), beyond mundane counting, beyond calculated relationship or Bhagti etc.
- ਗਣਤੈ ਪ੍ਰਭੂ ਨ ਪਾਈਐ ਦੂਜੈ ਭਰਮੀਤਾ ॥: The Divine cannot be obtained by counting; the mortal wanders in doubt — Maya, duality etc. (sggs 510).
- ਅਗਣਤ ਊਚ ਅਪਾਰ ਠਾਕੁਰ ਅਗਮ ਜਾ ਕੋ ਧਾਮਾ ॥: Incalculable, great and infinite is the Divine. Unapproachable is His location (with clever tricks or intellect). (sggs 546).
The purpose of reading/listening the Gurbani is to change the faulty thinking (corrupt mind, Soch or thinking, thoughts, actions…) and elevate it to the Divine Nature or Virtues by understanding it, and then living it in daily life.
Fittingly, and adamantly, counting beads is disapproved (ਨਿਖੇਧੀ) or rejected in the Gurmat (spiritual Wisdom, Upadesh or Way of the SGGS).
When Bhagat Kabeer realized he wasted his life in Kashi (‘ਸਗਲ ਜਨਮੁ ਸਿਵ ਪੁਰੀ ਗਵਾਇਆ ॥’, sggs 326). ) — by seeing others and following rituals (Karamakaand) prescribed by the Brahmin / Pundit (such as telling beads…) — he moved out from that place.
Furthermore, after realizing the uselessness of counting beads, he threw away the rosary and declared:
- ਭੂਖੇ ਭਗਤਿ ਨ ਕੀਜੈ ॥ ਯਹ ਮਾਲਾ ਅਪਨੀ ਲੀਜੈ ॥: Bhagti cannot be performed with hunger (for Maya…). (So) Here is Your Maalaa (rosary), take it back. (sggs 656).
Hence — according to the Gurbani — the mind of a person who tells beads (ਮਾਲਾ ਫੇਰਨੀ) is full of hunger for Maya.
Mind that takes on rosary (Maalaa) is called ‘Nipootae-ਨਿਪੂਤੇ’ in the Gurbani (literally ‘Nipootae‘ means worthless son. But, since the Gurbani addresses our minds, here it means the mind — ਔਂਤਰਾ ਮਨ).
- 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).
Thus, the Gurbani repudiates (Khandan) Pakhand-Baazee (deception, hypocrisy, humbug, pretense, etc.) of counting beads. Such nonsense was introduced by the Pujaaree groups (paid clergy), Deraa-Vaad Baabaas etc.) who purposely intended to corrupt the Gurmat.
- ਪਾਖੰਡਿ ਭਗਤਿ ਨਿਰਤਿ ਦੁਖੁ ਹੋਇ ॥੩॥: Love of the Pakhnad Bhagati (Bhagati of show-ਵਿਖਾਵੇ ਦੀ ਭਗਤੀ) brings only pain. ||3|| (sggs 364).
- ਭਾਗਠਿ ਗ੍ਰਿਹਿ ਪੜੈ ਨਿਤ ਪੋਥੀ ॥ ਮਾਲਾ ਫੇਰੈ ਮੰਗੈ ਬਿਭੂਤ ॥ ਇਹ ਬਿਧਿ ਕੋਇ ਨ ਤਰਿਓ ਮੀਤ ॥੩॥: In the home of the wealthy, you read the religious book. You chant on Maalaa, and beg for money. O friend! In this way, no one has ever gone across (from Bhav Saagar to Sukh Saagar). ||3|| (sggs 888).
Instead of correcting this mistake, unfortunately, this anti-Gurmat Karamkaand (ritual) is further being propagated by the anti-Gurmat elements. It’s all ‘Golak Daa Chakkar‘ (business in the name of Gurbani or Dharma)!
In addition to the paid Pujaaree-Vaad, shameless painters (e.g. Shobha Singh etc.) also cashed on Gurus by painting fictitious pictures of the Gurus depicting them with Mala (rosary) around their neck, in their turban, in their hands etc.
Some even show a jug (Lotaa-ਲੋਟਾ) besides Baabaa Nanak, which are all rejected in the Gurbani, calling those who display such religious paraphernalia thugs of Banaras (‘ਬਾਨਾਰਸਿ ਕੇ ਠਗ’)!
- ਗਲਿ ਮਾਲਾ ਤਿਲਕੁ ਲਿਲਾਟੰ ॥ ਦੁਇ ਧੋਤੀ ਬਸਤ੍ਰ ਕਪਾਟੰ ॥ ਜੇ ਜਾਣਸਿ ਬ੍ਰਹਮੰ ਕਰਮੰ ॥ ਸਭਿ ਫੋਕਟ ਨਿਸਚਉ ਕਰਮੰ ॥: Around (your) neck is a rosary, and on forehead is a sacred mark. (You) cover head with a cloth, and keep two loin cloths. If (you) know the Way of the Brahm, (then you would) definitely know that all rituals are of no value. (sggs 470).
- ਗਲੀ ਜਿਨ੍ਹ੍ਹਾ ਜਪਮਾਲੀਆ ਲੋਟੇ ਹਥਿ ਨਿਬਗ ॥ ਓਇ ਹਰਿ ਕੇ ਸੰਤ ਨ ਆਖੀਅਹਿ ਬਾਨਾਰਸਿ ਕੇ ਠਗ ॥੧॥: Who have rosaries around their necks, and glittering jugs in their hands, (just because of such religious paraphernalia) they should not be called the Divine’s Sant — they are thugs of Banaras (i.e., religious conmen, robbers, cheats…). (sggs 476).
- ਮਾਥੇ ਤਿਲਕੁ ਹਥਿ ਮਾਲਾ ਬਾਨਾਂ ॥ ਲੋਗਨ ਰਾਮੁ ਖਿਲਉਨਾ ਜਾਨਾਂ ॥੧॥: (People think they become Dharmic or Bhagat if they simply) apply (1) ceremonial marks to their foreheads, (2) hold Maalaa or rosary in their hands, and (3) wear religious dress. People think that Rabb (Universal Energy, System or Law of Nature…) is a toy or a play-thing (i.e., they think Rabb can be pleased or fooled by religious paraphernalia or symbols). ||1|| (sggs 1158)!
The Gurbani wants us to make the One Naam (spiritual Wisdom, Truth, Virtues, Shabad, Hukam…) the rosary enshrined within the Heart (i.e. mind).
- ਜਪਹੁ ਤ ਏਕੋ ਨਾਮਾ ॥ ਅਵਰਿ ਨਿਰਾਫਲ ਕਾਮਾ ॥੧॥ ਰਹਾਉ ॥: Realize the One Naam (Wisdom / Virtues). All other deeds (i.e. all rituals, which fail to bring Realization of the One Naam) are useless efforts. ||1||Pause|| (sggs 728)..
- ਰਾਮੁ ਰਿਦੈ ਜਪਮਾਲੀ ॥੧॥ ਰਹਾਉ ॥: Let your rosary be the enshrining of Raam (-Naam) in your Heart. ||1||Pause|| (sggs 503).
In a nutshell, the SGGS urges us to make the Virtuous conduct (ਨੇਕ ਆਚਰਨ) our Maalaa (rosary).
- ਸਾਲ ਗ੍ਰਾਮ ਬਿਪ ਪੂਜਿ ਮਨਾਵਹੁ ਸੁਕ੍ਰਿਤੁ ਤੁਲਸੀ ਮਾਲਾ ॥: O Brahmin! Instead of worshiping the stone-god (idol worship), worship (or understand Raam or Mool within) and try pleasing Him. Practice Virtuous conduct, this is your rosary (sggs 1170).
- ਕਰਣੀ ਕਾਬਾ ਸਚੁ ਪੀਰੁ ਕਲਮਾ ਕਰਮ ਨਿਵਾਜ ॥ ਤਸਬੀ ਸਾ ਤਿਸੁ ਭਾਵਸੀ ਨਾਨਕ ਰਖੈ ਲਾਜ ॥੧॥: Let good conduct be your Kaabaa, Truth your spiritual guide, and good deeds your Kalma and prayer (Namaaj). Let your rosary be that which is pleasing to the Divine. O Nanak! The honor of (such Musalman) is preserved. ||1|| (sggs 140).
- ਕਬੀਰ ਮੇਰੀ ਸਿਮਰਨੀ ਰਸਨਾ ਊਪਰਿ ਰਾਮੁ ॥ ਆਦਿ ਜੁਗਾਦੀ ਸਗਲ ਭਗਤ ਤਾ ਕੋ ਸੁਖੁ ਬਿਸ੍ਰਾਮੁ ॥੧॥: O Kabeer! The Divine (Wisdom, Virtues…) is on my tongue. This is my Rosary. Form the beginning, all Bhagat dwell in peace through it. (sggs 1364).
Hence Bhagat Kabeer questions: If you do not understand Raam (Mool, Hari, Gobind, Prabh, Allah…) within, then what use is this external rosary to you that you wear and show it to other people?
- ਰਾਮੁ ਰਾਮੁ ਕਰਤਾ ਸਭੁ ਜਗੁ ਫਿਰੈ ਰਾਮੁ ਨ ਪਾਇਆ ਜਾਇ ॥: The entire world roams around uttering ‘Raam’, ‘Raam’, ‘Raam’; but ‘Raam’ cannot be Realized like this. (sggs 555).
- ਕਬੀਰ ਜਪਨੀ ਕਾਠ ਕੀ ਕਿਆ ਦਿਖਲਾਵਹਿ ਲੋਇ ॥ ਹਿਰਦੈ ਰਾਮੁ ਨ ਚੇਤਹੀ ਇਹ ਜਪਨੀ ਕਿਆ ਹੋਇ ॥੭੫॥: O Kabeer! Why do you show other people your wooden rosary beads? You do not remember Raam (Mool…) in your Heart, so what use is this rosary to you? ||75|| (sggs 1368).
- ਕਬੀਰ ਬੈਸਨੋ ਹੂਆ ਤ ਕਿਆ ਭਇਆ ਮਾਲਾ ਮੇਲੀਂ ਚਾਰਿ ॥ ਬਾਹਰਿ ਕੰਚਨੁ ਬਾਰਹਾ ਭੀਤਰਿ ਭਰੀ ਭੰਗਾਰ ॥: O Kabeer! What good is it to appear like a devotee of Vishnu, and wear four Maalaa (rosary)? On the outside, you (pretend to) look like pure gold (i.e., pious, holy, pure, Mahaatamaa…); but on the inside, you are stuffed with filth or Bhangaar (Bikaar: lust, anger, greed, attachment, pride and their numerous variations…). (sggs 1372).
- ਰਿਦੈ ਕੂੜੁ ਕੰਠਿ ਰੁਦ੍ਰਾਖੰ ॥: (O lewd man!) You wear the Rudraksha Rosary around your neck, but your Heart is filled with falsehood (sggs 1351).
But still, as seen everyday, the emphasis of the Pujaaree groups is only to promote religious paraphernalia and useless rituals (Karamkaand), which are strongly rejected by the Gurbani. They are totally in contradiction with the Divine Wisdom and purpose of the SGGS. Why does Gurbani rejects this nonsense? Because all calculations or calculated Bhagti is in false ego-sense (Haumai).
This spiritual Wisdom of the Gurbani is also meant for those who identify themselves as Sikhs!
- ਖੇਚਰ ਭੂਚਰ ਤੁਲਸੀ ਮਾਲਾ ਗੁਰ ਪਰਸਾਦੀ ਪਾਇਆ ॥: Control of the breath (Praanaayaam) and wearing Maalaa of Tulsi beads, are found contained in the Grace of the spiritual Knowledge (Gur-Giaan). (sggs 973).
- ਸਚੁ ਵਰਤੁ ਸੰਤੋਖੁ ਤੀਰਥੁ ਗਿਆਨੁ ਧਿਆਨੁ ਇਸਨਾਨੁ ॥ ਦਇਆ ਦੇਵਤਾ ਖਿਮਾ ਜਪਮਾਲੀ ਤੇ ਮਾਣਸ ਪਰਧਾਨ ॥: Those persons are the most sublime who have truth as their fast, contentment as their shrine of pilgrimage, spiritual wisdom and meditation as their cleansing bath, kindness as their deity, and forgiveness as their rosary (Maalaa). (sggs 1245).
All counting is for the conditioned or material mindset (Manmukh, Mayadhaaree, Saakat …). Because, consumed by the fire of Maya, the lifestyle of such mindset is in the realm of calculations, in the realm of outer domination.
- ਹਿਰਦੈ ਫੇਰਿ ਚਲੈ ਤੁਧੁ ਨਾਲੀ ॥੧॥: Tell beads (of Naam) within your Heart, and it will go along with you. ||1|| (sggs 1134).
- ਤਸਬੀ ਯਾਦਿ ਕਰਹੁ ਦਸ ਮਰਦਨੁ ਸੁੰਨਤਿ ਸੀਲੁ ਬੰਧਾਨਿ ਬਰਾ ॥੭॥: Let your meditation beads be the subjugation of the ten senses. Let good conduct and self-restraint (from Bikaar) be your circumcision. ||7|| (sggs 1084).
There is no counting or calculations for the one who has become the Gurmukh; because he knows he is not separate from the Divine. He thus relieves himself of all egoistic or mental calculations through the constant abidance in his Jot Saroop.
- ਗਣਤ ਗਣੈ ਸੋ ਜਲੈ ਸੰਸਾਰਾ ॥ ਸਹਸਾ ਮੂਲਿ ਨ ਚੁਕੈ ਵਿਕਾਰਾ ॥ ਗੁਰਮੁਖਿ ਹੋਵੈ ਸੁ ਗਣਤ ਚੁਕਾਏ ਸਚੇ ਸਚਿ ਸਮਾਇਦਾ ॥੯॥ : One who keeps on (worldly or Mayaic) counting all the time, is always burning (restless etc.) in the world (in the hidden fire of Maya, Trishna). Doubt (anxiety, fear…) of that person does not end at all. The spirituality of Shabad enables the elimination of counts (ਗਿਣਤੀ ਮਿਣਤੀ); and creates Realization of the Creator Within. (sggs 1062).
- ਗੁਰਮੁਖਿ ਸਗਲੀ ਗਣਤ ਮਿਟਾਵੈ ॥ : The spirituality of the Shabad (Enlightened State, Gurmukh Mindset…) enables the elimination of all counts (ਗਿਣਤੀ ਮਿਣਤੀ from within the mind). (sggs 942).
The Gurbani tells us that crowds and crowds are attracted to the path of Pakhandvaad (ਪਖੰਡਵਾਦ) in the world. Therefore, the Gurbani urges us to become the Gurmukh and stop Pakhand or Parpanch (hypocrisy, deception, worldly entanglements, etc.).
According to the Gurmat Sidhaant, it’s the consciousness (Surat-ਸੁਰਤ) or the mind (Soch-ਸੋਚ) that needs to become a Sikh (seeker or learner – ਸਿਖਿਆਰਥੀ) of the Giaan or Wisdom of the Shabad-Guru. Hence, common sense suggests it’s the Surat (not the body-frame) or the mind that needs to count beads (ਮਾਲਾ ਫੇਰਨੀ), NOT the physiological hands or fingers.
- ਸਬਦੁ ਗੁਰੂ ਸੁਰਤਿ ਧੁਨਿ ਚੇਲਾ ॥: The Shabad (i.e. Giaan or Wisdom is my) Guru. (Not the body, but) abidance of the Consciousness (i.e., my mind or Soch-ਸੋਚ) is the disciple (of this Shabad-Guru). (sggs 943).
Therefore, instead of nonsense rituals like counting beads, Baabaa Nanak placed tremendous emphasis on Virtuous conduct, behavior and Soch (thinking or thoughts) of individuals. After all, human actions are the louder expressions of his thoughts (Soch). According to the Baabaa Nanak, truth or truthfulness is the foundation of all Virtues of humanity.
Of all the human faculties, the most important is the mind we humans have to work with in our daily life. Hence, the Gurmat tells us:
- ਹਿਰਦੈ ਸਚੁ ਏਹ ਕਰਣੀ ਸਾਰੁ ॥ ਹੋਰੁ ਸਭੁ ਪਾਖੰਡੁ ਪੂਜ ਖੁਆਰੁ ॥੬॥: Enshrine Truth (Naam, Shabad, Divine Knowledge, Gurmat…) in your Heart; this is the most excellent action. Everything else is Pakhand (i.e. hypocrisy) and Poojaa (performed with Pakhand) brings only ruin (i.e. humiliation, botheration, torment, disgrace etc.). ||6|| (sggs 1343).
Hence, those who (1) count beads, (2) preach others to count beads and (3) describe the Gurus and Bhagat as counting beads (ਮਾਲਾ ਫੇਰਦੇ) or (4) portray them wearing rosary (Maalaa) are either anti-Gurmat, or totally clueless about the Gurmat or both.
- ਆਸਕੁ ਏਹੁ ਨ ਆਖੀਐ ਜਿ ਲੇਖੈ ਵਰਤੈ ਸੋਇ ॥੧॥: (A person) cannot be called lover if he behaves only in calculated love. ||1|| (sggs 474).
Thank you Maninder Singh ji for your reply. Welcome to the Gurbani Blog.
If you think they are correct, then the Gurbani stands incorrect.
If you consider the Gurbani to be correct, then they are incorrect.
We all have the choice — either to chose the Gurbani’s edict or the PAKHAND!
I chose the Gurbani’s stand, because I think the GURBANI IS CORRECT!
ਕਬੀਰ ਜਪਨੀ ਕਾਠ ਕੀ ਕਿਆ ਦਿਖਲਾਵਹਿ ਲੋਇ ॥ ਹਿਰਦੈ ਰਾਮੁ ਨ ਚੇਤਹੀ ਇਹ ਜਪਨੀ ਕਿਆ ਹੋਇ ॥੭੫॥: Kabeer Japanee Kaath Kee kiaa Dikhalaavahi Loi… (sggs 1368).
So all of the great Abhyiaasi Gurusikhs and Mahapurush of our panth are all incorrect for using malas? Sorry Singh but don’t agree with that at all. But your views are your own.
Well said! Thank you Bhai Sahib Aman Singh Ji for the reply.
Very much needed in the day of showing how religious one is with external artefacts. This shows that the Gurbani only concerns itself with the Artma and not the body
Thank you brother for your reply. Welcome to the Gurbani Blog.
Your question indicates perhaps you did not carefully read the article. If you had, you would have learnt the Gurbani’s answer.
• ਰਾਮੁ ਰਿਦੈ ਜਪਮਾਲੀ ॥੧॥ ਰਹਾਉ ॥ (sggs 503).
• ਸਚੁ ਵਰਤੁ ਸੰਤੋਖੁ ਤੀਰਥੁ ਗਿਆਨੁ ਧਿਆਨੁ ਇਸਨਾਨੁ ॥ ਦਇਆ ਦੇਵਤਾ ਖਿਮਾ ਜਪਮਾਲੀ ਤੇ ਮਾਣਸ ਪਰਧਾਨ ॥ (sggs 1245).
• ਹਿਰਦੈ ਫੇਰਿ ਚਲੈ ਤੁਧੁ ਨਾਲੀ ॥੧॥ (sggs 1134).
• ਤਸਬੀ ਯਾਦਿ ਕਰਹੁ ਦਸ ਮਰਦਨੁ ਸੁੰਨਤਿ ਸੀਲੁ ਬੰਧਾਨਿ ਬਰਾ ॥੭॥ (sggs 1084).
• ਕਬੀਰ ਮੇਰੀ ਸਿਮਰਨੀ ਰਸਨਾ ਊਪਰਿ ਰਾਮੁ ॥ (sggs 1364).
On the other hand, if you have read the article carefully, then, possibly, your mind (due to past conditioning) refuses to accept what the Gurbani has to say in this context. In other words, if the Gurbani cannot change the mind, then it does not matter what I say, it’s not going to change it either. Becasue whatever I have written here and in the article is also based on the Gurbani. Here is more from the Gurbani:
ਹਰਿ ਮਾਲਾ ਉਰ ਅੰਤਰਿ ਧਾਰੈ ॥ (sggs 388).
The foregoing verses hint you as to what Simran is.
To put it simple language: Simran (from the Sanskrit word स्मरण-smaraṇa) means the act of continuous remembrance. Continuous remembrance of what? It is continuous remembrance of the Divine Virtues (“ਗੁਨ ਗਾਵਹ”) or Wisdom ( i.e., Neem, Shabad or Upadesh, Giaan or Wisdom…) in daily life. This state is maintained continuously while transacting with the outside world.
• ਸਿਮਰਿ ਸਿਮਰਿ ਗੁਨ ਗਾਇ ਸੁਨਾਯੰ ॥ (250).
• ਸਿਮਰਿ ਸਿਮਰਿ ਸਿਮਰਿ ਗੁਣਤਾਸ ॥੩॥ (178).
• ਪ੍ਰਭ ਕੈ ਸਿਮਰਨਿ ਗਿਆਨੁ ਧਿਆਨੁ ਤਤੁ ਬੁਧਿ ॥ (262).
• ਸੁਖ ਸਾਗਰ ਗੋਬਿੰਦ ਸਿਮਰਣੁ ਭਗਤ ਗਾਵਹਿ ਗੁਣ ਤੇਰੇ ਰਾਮ ॥ (925).
In nutshell, the SGGS does not support Karamkaand such as counting beads.
So can you tell me how are you supposed to do the Simran without the Mala brother? Or is doing Simran also against the gurmat?
Thank you sister Poonam Kaur Sahni Ji for your kind words and taking the time to share your thoughts.
Brilliant article. Thank you so much for sharing this wisdom for our better understanding. Also really appreciate the quotes from SGGS explained in detail.
Thank you J Ji for taking the time to share your thoughts, and kind words.
As always very nice T Singh Ji !
Thank you Rajinder Singh Walia Ji for taking the time to share your thoughts, and kind words. Welcome to the Gurbani Blog!
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