Gurmat And Social Change

Gurmat (Divine Knowledge of the Gurbani) would like us to bring about real change in life — positive change in one’s Budhi (intellect), thinking, actions, attitudes, vision, mindset, entire outlook, understanding, and so on! Such positive change in each individual will result in changing (transformation) the whole society for good!

First off, who is responsible for the ills of the society, deterioration of the society, inequality and injustice in the society, Madness of Jaap Paat in the society, nonsense rituals (Karamkaand), and so on?

According the Wisdom of the Gurbani, it’s the Pujaaree system of all religions and their Pujaaree groups are to be blame for the destruction of the fiber of the society:

  • ਕਾਦੀ ਕੂੜੁ ਬੋਲਿ ਮਲੁ ਖਾਇ ॥ ਬ੍ਰਾਹਮਣੁ ਨਾਵੈ ਜੀਆ ਘਾਇ ॥ ਜੋਗੀ ਜੁਗਤਿ ਨ ਜਾਣੈ ਅੰਧੁ ॥ ਤੀਨੇ ਓਜਾੜੇ ਕਾ ਬੰਧੁ ॥੨॥: Telling lies, the Qazi eats filth (of taking what pertains to others, bribe, corruption…). The Brahmin kills (inflicts pain to people by misguiding them: ਆਤਮ-ਘਾਤੀ..), and then takes (cleansing, ਤੀਰਥ-ਇਸਨਾਨ) baths. The Yogi is (mentally or spiritually) blind, and does not know the way (of life). These three are the cause of destruction (of the society, people, spiritual life…). ||2||(sggs 662).

Where there is corruption, there can be no Dharma. Hence, the Gurbani rejects all man-made religions, for they promote corruption. For falsehood cannot propagate Truth.

Gurmat demands equality for all

Gurmat demands all disparities be eradicated from the society. Accordingly, Gurmat time and again asks us to transcend Maya, live by the Divine Hukam (Bhaanaa …), remove Haumai or negativity (lust, anger, etc), and so on.

The Gurmat (Wisdom, Upadesh or Way of the Sri Guru Granth Sahib, SGGS) demands equality, justice, peace, prosperity, etc., for all regardless of religion, race, color of skin, creed, social status, or on any other ground. Despite all physical differences, Gurmat preaches Oneness.

  • ਸਭੁ ਗੋਬਿੰਦੁ ਹੈ ਸਭੁ ਗੋਬਿੰਦੁ ਹੈ ਗੋਬਿੰਦ ਬਿਨੁ ਨਹੀ ਕੋਈ॥: Gobind (Universal Energy) is All (i.e., in everything and everywhere), Gobind is All (i.e., in everything and everywhere); without Gobind, there is nothing at all. (sggs 485).
  • ਏਕ ਨੂਰ ਤੇ ਸਭੁ ਜਗੁ ਉਪਜਿਆ ਕਉਨ ਭਲੇ ਕੋ ਮੰਦੇ ॥੧॥: From this One Light, the entire universe has welled up. So who is good, and who is bad? ||1|| (sggs 1349).

Gurmat Teaches a basic Unity – Oneness

Simply put: Gurmat Teaches there is but One Reality (Universal Energy). This one Supreme Essence is the substratum (support or “Aadhaar“) of all. It is this Infinite Reality, the Homogeneous Oneness, the highest plane of Pure Consciousness, which runs in and through all beings.

  • ਨਾਨਕ ਸੋ ਸਾਲਾਹੀਐ ਜਿ ਸਭਸੈ ਦੇ ਆਧਾਰੁ ॥: Nanak so saalaaheeyai ji sabhsai de aadhaar (sggs 791).
  • ਜੋ ਦੀਸੈ ਸੋ ਤੇਰਾ ਰੂਪੁ ॥: Jo deesai so taeraa roop (sggs724).

Thus, the purpose of spirituality or what we call “religion” is mainly to understand Oneness of all beings and live the life of love and harmony. In fact if we look at the glorious lives of all Spiritual Giants, they taught us to look for opportunities for giving unconditional Love. In fact that’s all they had — selfless Love! Therefore, if we truly want to honor and spread the message of all such Great Spiritual Giants then we should not look for Love or truth, deliver It! In true religion or spirituality, therefore, there is no competition with others; only cooperation in Love!

If a religion or a Path is just content with merely preaching this ideal then it is self-defeating. It must also inspire action (a life of practice, implementation, Karanee, Amal-ਅਮਲ) to make the Oneness real. Because action (practice, implementation, Karanee, Amal-ਅਮਲ) is needed to fulfill the intention of Teaching. Gurmat inspires such life — the Gurmukh Lifestyle.

  • ਜੋਗੀ ਗੋਰਖੁ ਗੋਰਖੁ ਕਰੈ ॥ ਹਿੰਦੂ ਰਾਮ ਨਾਮੁ ਉਚਰੈ ॥ ਮੁਸਲਮਾਨ ਕਾ ਏਕੁ ਖੁਦਾਇ ॥ ਕਬੀਰ ਕਾ ਸੁਆਮੀ ਰਹਿਆ ਸਮਾਇ ॥੪॥੩॥੧੧॥: The Yogi (forgetting the Divine) repeats Gorakh, Gorakh. The Hindu utters the Name of Raam (i.e., Hindu thinks his God is only in the idol of Raam). (Similarly) the Muslim considers only  the Khudaa (as their God, somewhere up there in 7th sky). (However) Kabeer’s Divine is that which is pervading all over (ਫੈਲਿਆ ਹੋਇਆ, ਤੇ ਸਭ ਦਾ ਸਾਂਝਾ – the same one in all beings and everywhere) ||4||3||11|| (sggs 1160).

To uphold the ideals Gurmat Preaches, it does not hesitate intervening in the affairs of even State (rulers, leaders …). For example, consider a few verses as follows:

  • ਤਖਤਿ ਰਾਜਾ ਸੋ ਬਹੈ ਜਿ ਤਖਤੈ ਲਾਇਕ ਹੋਈ ॥ ਜਿਨੀ ਸਚੁ ਪਛਾਣਿਆ ਸਚੁ ਰਾਜੇ ਸੇਈ ॥ ਏਹਿ ਭੂਪਤਿ ਰਾਜੇ ਨ ਆਖੀਅਹਿ ਦੂਜੈ ਭਾਇ ਦੁਖੁ ਹੋਈ ॥ ਕੀਤਾ ਕਿਆ ਸਾਲਾਹੀਐ ਜਿਸੁ ਜਾਦੇ ਬਿਲਮ ਨ ਹੋਈ ॥ ਨਿਹਚਲੁ ਸਚਾ ਏਕੁ ਹੈ ਗੁਰਮੁਖਿ ਬੂਝੈ ਸੁ ਨਿਹਚਲੁ ਹੋਈ ॥: That king (ruler, leader etc.) should sit upon the throne (occupy office, etc.), who is worthy of it. Those who have realized the Truth, they alone are the true rulers. These mere earthly rulers are not to be called rulers; because they are in the love of duality (Maya etc.), and thus already suffering. Permanent ruler is only Truth, one who as a Gurmukh understands this also becomes steady (sggs 1088).
  • ਮੈਲੇ ਬ੍ਰਹਮੰਡਾਇ ਕੈ ਈਸ ॥: The rulers of kingdoms are corrupt (sggs 1158).
  • ਭੂਪਤਿ ਰਾਜੇ ਰੰਗ ਰਾਇ ਸੰਚਹਿ ਬਿਖੁ ਮਾਇਆ ॥: Kings, rulers and monarchs enjoy sense pleasures and gather the poison of Maya (sggs 1245).

Gurmat says suffering is universal

SGGS says suffering is universal. This is not an overstatement. There is no doubt every individual or a society is inflicted with problems. These problems may be self-created, created by others, or created by nature, and so on. Baabaa Nanak says:

  • ਨਾਨਕ ਦੁਖੀਆ ਸਭੁ ਸੰਸਾਰੁ ॥: O Nanak! The whole world is suffering (sggs 954).

Gurmat says Naam is the panacea

To eradicate universal suffering, remedy also has to be universal. In many other Shabads, Baabaa Nanak says that Naam (Wisdom, Virtues, Truth…) is the panacea for all human problems. For example:

  • ਨਾਨਕ ਦੁਖੀਆ ਜੁਗ ਚਾਰੇ ਬਿਨੁ ਨਾਮ ਹਰਿ ਕੇ ਮਨਿ ਵਸੇ ॥੪॥: O Nanak! People are miserable throughout the four Yuga, if Hari Naam does not abide in the mind. ||4|| (sggs 1110).

Clearly, Dharma is supposed to have knowledge or observation of what’s happening around it; do all it can to alleviate human suffering — be panacea for all human troubles …

The Gurmat does all of this and much more! Undoubtedly, the Wisdom of the Gurbani is a panacea for human troubles. How so? If truly understood and lived in daily life, it can change human mindset, conduct, and character. Thereby changing lives of individuals in the society; thus changing the whole society in the process…

Hunger for Maya (ਮਾਇਆ ਦੀ ਭੁੱਖ), Haumai (false ego-sense), sinful life (the biggest sin being resistance of the Divine Hukam), Bikaar (lust, anger, greed, etc.), etc., causes disparities.

  • ਹਉਮੈ ਰੋਗੁ ਵਡਾ ਸੰਸਾਰਿ ॥: Ego is a massive disease in the world (sggs 1278).
  • ਸਭੇ ਦੁਖ ਸੰਤਾਪ ਜਾਂ ਤੁਧਹੁ ਭੁਲੀਐ ॥: All suffering and sorrows cling (to mind) upon forgetting (the Divine Naam = Wisdom, Virtues, Truth, Shabad…). (sggs 964).
  • ਮਾਇਆ ਮੋਹੁ ਸਭੁ ਦੁਖੁ ਹੈ ਦੁਖਿ ਬਿਨਸੈ ਦੁਖੁ ਰੋਇ ॥: The love of Maya is total pain; in pain they perish, and in pain they cry out (sggs 316).
  • ਮੁੰਧੇ ਗੁਣਹੀਣੀ ਸੁਖੁ ਕੇਹਿ ॥: (O soul-bride)! Being Virtueless, there can no happiness. (sggs 56).
  • ਬਿਨੁ ਸਤਿਗੁਰ ਸੇਵੇ ਬਹੁਤਾ ਦੁਖੁ ਲਾਗਾ ਜੁਗ ਚਾਰੇ ਭਰਮਾਈ ॥: Without living daily life with the Satgur’s Wisdom (Virtues…), the mortal suffers immense Dukh all the time.  (sggs 603).

Gurmat asks each person change

Therefore, the Gurbani’s edict is that the most wonderful miracle would be to change one’s own mind (a revolution within) — uproot it from Mayaic consciousness and root it back to its Source (Mool, Jot Saroop…).

  • ਨਾਨਕ ਗੁਰਮੁਖਿ ਹਰਿ ਨਾਮੁ ਮਨਿ ਵਸੈ ਏਹਾ ਸਿਧਿ ਏਹਾ ਕਰਮਾਤਿ ॥੨॥: Nanak Gurmukh Har naamu mani vasai ehaa sidhi ehaa karamaat ||2|| O Nanak! By becoming the Gurmukh, abide in the Lord’s Name; this is Spirituality (True Understanding, ਸੂਝ, Aatmic-Giaan, etc.), and this is the miracule. ||2|| (sggs 650).
Gurmat isn’t just a declaration of intentions. We are asked to live it to fulfill those intentions

The Gurbani demands elimination of all evil practices from the society. For example, evil of dowry (Daaj or Dahej), Satee Prathaa (practice of a woman burning herself alive on her husband’s pyre), caste-system (ਜਾਤ-ਪਾਤ: Jaat-Paat; divisions of society based on caste, race tribe, family, etc.), oppression of people (“ਜੋਰ ਜੁਲਮ”), ignorance, corruption (religious, political …), and so on.

Understandably, SGGS gives the utmost importance to Shabad-Vichaar (Reflections On the Gurbani churning the Gurbani for extracting the Butter of Wisdom…).

  • ਸਭਸੈ ਊਪਰਿ ਗੁਰ ਸਬਦੁ ਬੀਚਾਰੁ ॥ ਹੋਰ ਕਥਨੀ ਬਦਉ ਨ ਸਗਲੀ ਛਾਰੁ ॥੨॥: Reflection on the Gur-Shabad is above all (other notions, speculations, calculations…). I don’t care for anything else, for all else (i.e., other than the Wisdom of the Gur-Shabad) is just worthless. ||2|| (sggs 904).

There is much more to the Gurmat and social change. We will stop here to keep this post short and sweet, and may try covering more in separate posts.

22 replies on “Gurmat And Social Change”

ਹਰਿ ਹਰਿ ਤੇਰਾ ਨਾਮੁ ਹੈ ਹਰਿ ਖਰਚੁ ਲੈ ਜਾਈਐ ॥੧੯॥
Khalsa Jeeo, this pangati seems very clear to me, that Hari Hari is his Naam.
Would you agree that we are to do ‘Jaap’ of this supreme naam? Here, the outcome of the Jaap has also been given.

The Gurbani time and again teaches us, for example:
• ਗੁਰ ਗਿਆਨੁ ਪਦਾਰਥੁ ਨਾਮੁ ਹੈ ਹਰਿ ਨਾਮੋ ਦੇਇ ਦ੍ਰਿੜਾਇ ॥ (sggs 759).
• ਐਸਾ ਗਿਆਨੁ ਪਦਾਰਥੁ ਨਾਮੁ ॥ ਗੁਰਮੁਖਿ ਪਾਵਸਿ ਰਸਿ ਰਸਿ ਮਾਨੁ ॥੧॥ ਰਹਾਉ ॥ (sggs 831).
• ਅੰਮ੍ਰਿਤ ਸਬਦਿ ਨਾਮੁ ਵਖਾਣੈ ॥ (sggs 361).

The Gurbai also teaches us, for example:
• ਮੁਖਹੁ ਹਰਿ ਹਰਿ ਸਭੁ ਕੋ ਕਰੈ ਵਿਰਲੈ ਹਿਰਦੈ ਵਸਾਇਆ ॥ ਨਾਨਕ ਜਿਨ ਕੈ ਹਿਰਦੈ ਵਸਿਆ ਮੋਖ ਮੁਕਤਿ ਤਿਨ੍ਹ੍ਹ ਪਾਇਆ ॥੮॥੨॥ (sggs 565).
• ਰਾਮ ਰਾਮ ਸਭੁ ਕੋ ਕਹੈ ਕਹਿਐ ਰਾਮੁ ਨ ਹੋਇ ॥ ਗੁਰ ਪਰਸਾਦੀ ਰਾਮੁ ਮਨਿ ਵਸੈ ਤਾ ਫਲੁ ਪਾਵੈ ਕੋਇ ॥1॥ ਅੰਤਰਿ ਗੋਵਿੰਦ ਜਿਸੁ ਲਾਗੈ ਪ੍ਰੀਤਿ ॥ ਹਰਿ ਤਿਸੁ ਕਦੇ ਨ ਵੀਸਰੈ ਹਰਿ ਹਰਿ ਕਰਹਿ ਸਦਾ ਮਨਿ ਚੀਤਿ ॥ (sggs 491).
• ਐਸਾ ਗਿਆਨੁ ਜਪਹੁ ਮਨ ਮੇਰੇ ॥ ਹੋਵਹੁ ਚਾਕਰ ਸਾਚੇ ਕੇਰੇ ॥੧॥ ਰਹਾਉ ॥ (sggs 728).

Thank you Bhai Sahib Jio and welcome to the Gurbani Blog!

From within Gurbaanee one should understand that ABINAASEE PRABHu is to be known as
EKANKAARu and is described as WAHGuROO thru its NAAMu as HARi.HARi

I refer to a message from Verr Ravinder Ji as
“Gurmat tells us that the Hukam is beyond description
What about this Quote from SGGS ji,
It is clear that HUKAMU needs to be recognised now without any description how one can do so.Thus in Gurmat HUKAMu is well described but one is required to understand and accept that description given by GuRu ji.

Yes, Gurbani has answer of everything, but it is our fault that we are unable to understand .because …
ਮੇਰੀ ਮਤਿ ਥੋਰੀ ਰਾਮ.
We have to demand Gurmat from GURU as…ਗੁਰ ਕੀ ਮਤਿ ਤੂੰ ਲੇਹਿ ਇਆਨੇ ॥
if we take ਗੁਰ ਕੀ ਮਤਿ then & only then we can understand HUKHUM of God. because only GURU can tell us about God & his Hukhum.
Ontime peoples asked from Guru Arjun Dev Ji that has he ever seen GOD ? if yes tell us about GOD ?
Guruji said ..
ਮੈ ਪੇਖਿਓ ਰੀ ਊਚਾ ਮੋਹਨੁ ਸਭ ਤੇ ਊਚਾ ॥
So Guru knows about God & his Hukhum and we have to take Gurmat to know the Hukhum of God.
Bhul-Chuk Maff Karni

I am greatly impressed with the transliteration of Gurmukhi to Roman as
•ਨਾਨਕ ਗੁਰਮੁਖਿ ਹਰਿ ਨਾਮੁ ਮਨਿ ਵਸੈ ਏਹਾ ਸਿਧਿ ਏਹਾ ਕਰਮਾਤਿ ॥੨॥: Nanak Gurmukhi Hari naamu mani vasai ehaa sidhi ehaa karamaati ||2|| (sggs 650).
You are truly blessed by HARiJi.

Very nice message from Veer Sukhwant Singh ji,
In this context there is a very clear Quote as
“O ,NANAK, anyone wishing for permanent happiness one should always do the Simran of NARAYAN.
But still there is a Quote as
“Sukh Dukh Poorab Janam ke Kiye,So Jaane jis Daate Diye
Kis ko Dos deh tu Praanee Sah Apnaa Kiyaa Karaara Hae”……..RAG MAROO
Thus the meaning of NANAK DUKHIYAA SUB SANSAAR is still very deep and its context is perhaps very specific with NAAMu. as one can also understand this from a quoteas

Gurmat says suffering is universal
ਨਾਨਕ ਦੁਖੀਆ ਸਭੁ ਸੰਸਾਰੁ ॥: O Nanak! The whole world is suffering (sggs 954).
Before the above line the following lines comes –
ਸਹੰਸਰ ਦਾਨ ਦੇ ਇੰਦ੍ਰੁ ਰੋਆਇਆ ॥ ਪਰਸ ਰਾਮੁ ਰੋਵੈ ਘਰਿ ਆਇਆ ॥ ਅਜੈ ਸੁ ਰੋਵੈ ਭੀਖਿਆ ਖਾਇ ॥ ਐਸੀ ਦਰਗਹ ਮਿਲੈ ਸਜਾਇ ॥ ਰੋਵੈ ਰਾਮੁ ਨਿਕਾਲਾ ਭਇਆ ॥ ਸੀਤਾ ਲਖਮਣੁ ਵਿਛੁੜਿ ਗਇਆ ॥ ਰੋਵੈ ਦਹਸਿਰੁ ਲੰਕ ਗਵਾਇ ॥ ਜਿਨਿ ਸੀਤਾ ਆਦੀ ਡਉਰੂ ਵਾਇ ॥ ਰੋਵਹਿ ਪਾਂਡਵ ਭਏ ਮਜੂਰ ॥ ਜਿਨ ਕੈ ਸੁਆਮੀ ਰਹਤ ਹਦੂਰਿ ॥ ਰੋਵੈ ਜਨਮੇਜਾ ਖੁਇ ਗਇਆ ॥ ਏਕੀ ਕਾਰਣਿ ਪਾਪੀ ਭਇਆ ॥ ਰੋਵਹਿ ਸੇਖ ਮਸਾਇਕ ਪੀਰ ॥ ਅੰਤਿ ਕਾਲਿ ਮਤੁ ਲਾਗੈ ਭੀੜ ॥ ਰੋਵਹਿ ਰਾਜੇ ਕੰਨ ਪੜਾਇ ॥ ਘਰਿ ਘਰਿ ਮਾਗਹਿ ਭੀਖਿਆ ਜਾਇ ॥ ਰੋਵਹਿ ਕਿਰਪਨ ਸੰਚਹਿ ਧਨੁ ਜਾਇ ॥ ਪੰਡਿਤ ਰੋਵਹਿ ਗਿਆਨੁ ਗਵਾਇ ॥ ਬਾਲੀ ਰੋਵੈ ਨਾਹਿ ਭਤਾਰੁ ॥ ਨਾਨਕ ਦੁਖੀਆ ਸਭੁ ਸੰਸਾਰੁ ॥
From above it is clear that every one is suffering …

The Gurbani wants us change and become the Gurmukh.
But untill then, one will be tortured by Haumai, Bikaar (lust, anger, greed, etc.), worries, doubts, Maya, duality, etc., and releated suffering.
The excape from all this is in becoming the Gurmukh as the Gurbani says.
But until than we all are in trouble (your quoted Shabad proves that)!!! Have no illusion about it.
ਜੋ ਦੀਸੈ ਸੋ ਆਸ ਨਿਰਾਸਾ ॥: Jo deesai so aas niraasaa (sggs 224).
But as you quoted:
ਜਉ ਸੁਖ ਕਉ ਚਾਹੈ ਸਦਾ ਸਰਨਿ ਰਾਮ ਕੀ ਲੇਹ ॥

Our congratulations to those who have already become the Gurmukhs!

Har is who is –‘Har Jagga’ (everywhere
I think here we are misunderstanding the meaning of the word ਹਰਿ.
This word is with a matra of siharee Its meaning in my understanding should be as “OMNIPOTENT”
The beauty of this word ਹਰਿ is that the word is NOUN as well as ADJECTIVE.
In fact we must wrire Gurmukhi words in Roman script correctly then only we can have correct understanding of Gurbaanee. This is a big mistake that while writing gurmukhi words (with matra of Sihaaree ),in Roman script we elliminate the indication of this matra.
In this context It would be worth considering a nother word HAREE(This is a word HAR with matra of Bihaaree) and there is a Quote in SGGS ji as
Now what should be the meaning of the word HAREE?

ਹਰਿ ਹਰਿ ਸਿਮਰਹੁ ਸੰਤ ਗੋਪਾਲਾ ॥(Raag Sorath M. 5, GGS.617-13).
Har Har Simarahu Santh Gopaalaa ||
O Saints, meditate in remembrance on the World-Lord, Har, Har.
ਹਰਿ ਹਰਿ ਸਰਧਾ ਸੇਜ ਵਿਛਾਈ ਪ੍ਰਭੁ ਛੋਡਿ ਨ ਸਕੈ ਬਹੁਤੁ ਮਨਿ ਭਈਆ ॥੬॥(Raag Bilaaval M. 5, GGS. 836-9).
Har Har Saradhhaa Saej Vishhaaee Prabh Shhodd N Sakai Bahuth Man Bheeaa ||6||
I have spread out my bed of faith in the Lord, Har, Har. I cannot abandon Him – my mind is filled with such a great love for Him. ||6||
ਹਰ ਹਰਾ ਸੁਆਮੀ ਸੁਖਹ ਗਾਮੀ ਅਨਦ ਮੰਗਲ ਰਸੁ ਘਣਾ ॥ (Raag Bilaaval M. 5, GGS. 847-15).
Har Haraa Suaamee Sukheh Gaamee Anadh Mangal Ras Ghanaa ||
My peace-giving Lord and Master has rejuvenated me, and blessed me with great joy, bliss and love.
ਹਰਿ ਹਰਿ ਸੇਵਕੁ ਸੇਵਾ ਲਾਗੈ ਸਭੁ ਦੇਖੈ ਬ੍ਰਹਮ ਪਸਾਰੇ ॥(Raag Narain M. 4, GGS. 982-7).
Har Har Saevak Saevaa Laagai Sabh Dhaekhai Breham Pasaarae ||
The servant of the Lord, Har, Har, is committed to His service; He sees God pervading the entire expanse of the universe.
ਹਰਿ ਹਰਿ ਤੇਰਾ ਨਾਮੁ ਹੈ ਦੁਖ ਮੇਟਣਹਾਰਾ ॥ (Raag Tilang M. 4, GGS. 725-14).
Har Har Thaeraa Naam Hai Dhukh Maettanehaaraa ||
Your Name, O Lord, Har, Har, is the Destroyer of sorrow.
ਹਰਿ ਹਰਿ ਤੇਰਾ ਨਾਮੁ ਹੈ ਹਰਿ ਖਰਚੁ ਲੈ ਜਾਈਐ ॥੧੯॥ (Raag Tilang M. 4, GGS. 726-10).
Har Har Thaeraa Naam Hai Har Kharach Lai Jaaeeai ||19||
O Lord, Har, Har, Your Name is my supplies; I will take it with me and set out. ||19||

Har is who is –‘Har Jagga’ (everywhere).

A simple message in Gurbani (Gurmat) conveyed hundreds of years ago when lived in principle can bring about peace and prosperity and remove hatred and spread love and forgiveness for one and all.

ਤੂੰ ਘਟ ਘਟ ਅੰਤਰਿ ਸਰਬ ਨਿਰੰਤਰਿ ਜੀ ਹਰਿ ਏਕੋ ਪੁਰਖੁ ਸਮਾਣਾ ॥ (Raag Asa M. 4, GGS. 11-1 and 348-4)*
Thoon Ghatt Ghatt Anthar Sarab Niranthar Jee Har Eaeko Purakh Samaanaa ||
You are totally pervading within each and every heart; O Lord, You are the One Primal Being, All-permeating.

*repeated two times in GGS.

If the above Universal Message is accepted Universally then all the social and political problems will evaporate off spreading only Universal Brotherhood.

The need is to become Sikh of Guru (Gur-sabd) and to see Waheguru around to produce Gurmukhs imbued in Gurmat.

What is missing is the faith and trust in Gurmat (Gurbani).

If the above Universal Message is accepted Universally then all the social and political problems will evaporate off spreading only Universal Brotherhood.

Thank you Bhai Sahib Jio!

In my understanding it should be very important to analyse and grasp the significance of
THE WORD “ਹਰਿ ਹਰਿ ” as this exists thruout Gurbaanee irrespective of BAANEE either thru any of our GuROO or thru any of BHAGATS. This aspect is totally being overlooked by our THINKERS/SCHOLARS or INTERPRATORS.

Yes Bhai Sahib jio.
You have correctly pointed out in your Vichaar on the previous post “the whole GURBAANEE is full of NAAMu only”.
• ਹਰਿ ਅੰਤਰਿ ਨਾਮੁ ਨਿਧਾਨੁ ਹੈ ਮੇਰੇ ਗੋਵਿੰਦਾ ਗੁਰ ਸਬਦੀ ਹਰਿ ਪ੍ਰਭੁ ਗਾਜੈ ਜੀਉ ॥ (sggs 174).
Thank you Bhai Sahib Jio.

Thanks Veer T Singh ji for this Quote as
• ਹਰਿ ਹਰਿ ਨਾਮੁ ਹਰਿ ਹਰਿ ਜਗਿ ਅਵਖਧੁ ਹਰਿ ਹਰਿ ਨਾਮੁ ਹਰਿ ਸਾਤੇ ॥ (sggs 169).

This is very true that from Gurbaanee one gets the state of human beings in this world and the way to get rid of wordly inflictions too. So there is a quote as “SARAB ROG KAA AUKHADu
In my undersanding the basic problem is in getting the correct knowledge about NAAMu from within Gurbaanee.We must think deeply on this aspect of our general understanding.
When Gurbaanee tells us as
Thus there seems to be great significance of this RAAM NAAMu refered in the Quote.
And I feel it is this NAAMu which should be considered as NAAMu AUKHADu.


Thank you Bhai Sahib Jio!
• ਗੁਰ ਸਬਦੁ ਕਮਾਇਆ ਅਉਖਧੁ ਹਰਿ ਪਾਇਆ ਹਰਿ ਕੀਰਤਿ ਹਰਿ ਸਾਂਤਿ ਪਾਇ ਜੀਉ ॥ (sggs 446).
• ਹਰਿ ਹਰਿ ਨਾਮੁ ਹਰਿ ਹਰਿ ਜਗਿ ਅਵਖਧੁ ਹਰਿ ਹਰਿ ਨਾਮੁ ਹਰਿ ਸਾਤੇ ॥ (sggs 169).

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