Gurmat Meditation – Simran…

Guru Nanak teaches the practical meditation in a natural form that is not bound by time, place, posture, position, special breathing practices, traditional methods of meditation, robotically reading/reciting a collection of hymns etc. It is simply living Virtuous life in harmony with the divine Hukam — Universal System-Rule-Law of Nature with which the Kudrat functions (ਕੁਦਰਤੀ ਨਿਯਮ):

  • ਹੁਕਮੈ ਅੰਦਰਿ ਸਭੁ ਕੋ ਬਾਹਰਿ ਹੁਕਮ ਨ ਕੋਇ ॥ ਨਾਨਕ ਹੁਕਮੈ ਜੇ ਬੁਝੈ ਤ ਹਉਮੈ ਕਹੈ ਨ ਕੋਇ ॥੨॥ : Everything is within Hukam, none is exempt from Hukam. Nanak, if one Realizes he/she is to obey Hukam, then one does not talk in ego — one does not boast of being outside/beyond/exempt of Hukam, or does not talk arrogantly and do things in own will or Manmukhta…). ॥2॥ (sggs 1).

Thus, Guru Nanak teaches meditation that is practical, permanent, constant and continuous. It cleans the Conscience (Surt-ਸੁਰਤ) ridden with unvirtuous lifestyle (vices/Bikaar), superstitions, doubts etc.

As a direct corollary of the above, arises the concept of Universal Dharma of Virtues that does not pertain to any particular group of people, particular sect or cult, particular tome or location but can be practiced by the entire humanity at all times to live a Spiritual or Divine Life.

  • ਊਠਤ ਬੈਠਤ ਸੋਵਤ ਧਿਆਈਐ ॥ ਮਾਰਗਿ ਚਲਤ ਹਰੇ ਹਰਿ ਗਾਈਐ ॥੧॥ : While standing up, and sitting down, and even while asleep,
    be tuned with God. Walking on the way of life, moment-to-moment live by Godly Virtues. (sggs 386).
  • ਊਠਤ ਬੈਠਤ ਸੋਵਤ ਜਾਗਤ ਹਰਿ ਧਿਆਈਐ ਸਗਲ ਅਵਰਦਾ ਜੀਉ ॥੧॥ : While traversing the whole life, remember the Creator (Virtues) – live an entire life of divine Virtues. ||1|| (sggs 101).
  • ਹਾਥ ਪਾਉ ਕਰਿ ਕਾਮੁ ਸਭੁ ਚੀਤੁ ਨਿਰੰਜਨ ਨਾਲਿ ॥੨੧੩॥ : Do all the work using your hands and feet, and connect your mind with the ‘Niranjan‘ (Maya-free Rabb). ||213|| (sggs 1376).

We often hear that the world is changing. Essentially what it means is that people’s thinking (Soch) is changing. We are surrounded by artificiality, materiality, selfish motives, worldly attractions and their corrupting influences etc. Thus almost all our interactions with others in the world are transactional at best.

Like a river in spate, the condition of human mind today is that it is running wild in all directions. Consequently it is often in tension, stress, strain, mental trauma and anxiety.

If we examine our mind, we discover that our mind is terribly agitated, restless, wandering, worried, slumbering, anxious, illusioned, confused, fearful, ridden with doubts, hypocrite (Pakhandee), and so on.

Call it meditation, contemplation, Simran or whatever other name you like, the Gurmat Giyan-Wisdom of the Sri Guru Granth Sahib (SGGS) teaches us a Universal process or method (Jugat-ਜੁਗਤ) by which the discerning intellect (Bibek Budh) gains dominance over the deluded mind, and bring about change in the quality, quantity, and direction of one’s thoughts.

  • ਗੁਰਬਾਣੀ ਵਰਤੀ ਜਗ ਅੰਤਰਿ ਇਸੁ ਬਾਣੀ ਤੇ ਹਰਿ ਨਾਮੁ ਪਾਇਦਾ ॥੩॥ : The Gurbani is revealed to the world, it is only through Bani can we realize the divine Naam (i.e. divine Giyan-Wisdom of the Bani) — only through teachings of Bani can we learn to live wisely. ||3|| (1066).
  • ਨਾਮ ਨਿਧਾਨ ਤਿਸਹਿ ਪਰਾਪਤਿ ਜਿਸੁ ਸਬਦੁ ਗੁਰੂ ਮਨਿ ਵੂਠਾ ਜੀਉ ॥੨॥ : The Treasure of Naam is obtained (i.e. divine Giyan-Wisdom of the Shabad Guru) by him in whose mind the Shabad Guru abides (sggs 101).
  • ਵਿਣੁ ਮਨੁ ਮਾਰੇ ਕੋਇ ਨ ਸਿਝਈ ਵੇਖਹੁ ਕੋ ਲਿਵ ਲਾਇ ॥ : Without conquering the thought process, no one can be
    successful (in realizing GOD within). (sggs 650).

Gurmat meditation, according to the Unique spirituality of Guru Nanak, is about freeing yourself from enslavement of the mind (FALSE EGO-SENSE or HAUMAI) — we rise above the mind patterns that have kept us in bondage for ages, destroy that which is false within us, and realize our enlightened state of consciousness and achieve lasting peace and happiness.

  • ਪ੍ਰਭ ਕਉ ਸਿਮਰਹਿ ਤਿਨ ਆਤਮੁ ਜੀਤਾ ॥ : Through Simran (meditation, contemplation, remembrance…) on the Universal Reality (through SHABAD) we conquer our mind. (sggs 263).
  • ਪ੍ਰਭ ਕਾ ਸਿਮਰਨੁ ਸਭ ਤੇ ਊਚਾ ॥ : Simran (meditation, contemplation, remembrance…) on the Universal Reality (through SHABAD) is the best practice (for achieving spiritual Awakening, Inner Peace and Happiness). (sggs 263).

If we have no willingness to rise above the self-serving Pujaaree’s useless Karamkaand (counting beads — retiring to a quiet spot to robotically chant some word or mantra (e.g. repeating ‘Waheguru Waheguru’ etc.), sitting in a Yogic posture in front of some idol or symbol, no enthusiasm and ability to understand and apply the Gurmat Wisdom of the SGGS to one’s daily life etc. In this confusion, one will remain where he/she is.

Stricken by hallucination, many make claims such as ‘I saw a light’, ‘I saw a vision’, ‘I heard a sound’, and so on. These are all the play of the deluded mind! Sensual activities, arrogance and ignorance rots the mind and mislead it! As a result the mind becomes blind to facts and immune to rational thought and logic (Bibek).

It is easy to be confused by loaded words and concepts such as meditation, religion, prayer (Ardaas), ‘Aartee’, ‘Paath‘, ‘Simran’, ‘Amrit Velaa etc. specifically when they are tossed around in a casual or uninformed way.

Something similar has happened with the term ‘meditation’ (and many other terms for that matter).

As a result, many businesslike schools of meditation have sprung up in the world, each following its own method and system. These businesslike schools of meditation claim if you practice these methods and systems, you will achieve a certain form of enlightenment and you can experience or realize an exceptional state of existence.

This Pakhand came from Yogmat (ਜੋਗਮੱਤ) that has been logically rejected by the Gurmat. Please note the disproof of Yogmat (ਜੋਗਮੱਤ) or Yogic practices and methods has been done through many Shabad. For example consider the following Shabad:

  • ਙੰਙਾ ਖਟੁ ਸਾਸਤ੍ਰ ਹੋਇ ਙਿਆਤਾ ॥ ਪੂਰਕੁ ਕੁੰਭਕ ਰੇਚਕ ਕਰਮਾਤਾ ॥ ਙਿਆਨ ਧਿਆਨ ਤੀਰਥ ਇਸਨਾਨੀ ॥ ਸੋਮਪਾਕ ਅਪਰਸ ਉਦਿਆਨੀ ॥ ਰਾਮ ਨਾਮ ਸੰਗਿ ਮਨਿ ਨਹੀ ਹੇਤਾ ॥ ਜੋ ਕਛੁ ਕੀਨੋ ਸੋਊ ਅਨੇਤਾ ॥ ਉਆ ਤੇ ਊਤਮੁ ਗਨਉ ਚੰਡਾਲਾ ॥ ਨਾਨਕ ਜਿਹ ਮਨਿ ਬਸਹਿ ਗੁਪਾਲਾ ॥੧੬॥ : Through the letter ‘ਙੰਙਾ’, the SGGS gives us the lesson that one may have the knowledge of six Shastras (i.e. Saankh, Niyaaye, Visheshik, Mimaasa, Yog or Yoga and Vedant); one may practice Pranayaam actions of breathing in (‘ਪੂਰਕੁ’), holding the breath in (‘ਕੁੰਭਕ’), and breathing out (‘ਰੇਚਕ’); one may be engaging in religious debates, practicing meditations and bathing at many Teerath or pilgrimage places; (for the sake of external purity) who cooks his own food (‘ਸੋਮਪਾਕ’), doesn’t let anyone touch him nor touches anyone or anything (‘ਅਪਰਸ’) and may live in jungles (‘ਉਦਿਆਨੀ’) as hermit; but if such person does not have Love for RaamNaam in his mind; then consider all his religious actions (described before) as useless or worthless. Even (a so called untouchable pariah or) lower caste person is better than that person. (253 sggs).

Apparently, on account of selfishness, greed and ignorance of the the Message of the Gurbani, many Sikhs (seekers, learners of the Way of SGGS) have totally ignored this valuable lesson of the SGGS.

Gurmat and practical life

Meditation as envisaged by the Gurmat Wisdom of the SGGS is all about practical life based on Bibek (responsibilities (ਫਰਜ਼) Virtues (ਗੁਣ), truthfulness etc.

It’s to be mindful of one’s own thoughts, problems, situations etc. Hence meditation is constant observation or an acute Awareness (Shabad based Conscience) of what is happening around and also within oneself while living in the remembrance of the ONE.

In the following SHABAD, Bhagat Kabeer Ji explains that the purpose and focus of meditation should not be to achieve a thoughtless state of mind, because to achieve such state is not possible. Rather, Bhagat Kabeer Ji says the focus should be to change the quality of thoughts, in order to facilitate a conscious transformation and spiritual Awakening.

  • ਮਨ ਕਾ ਸੁਭਾਉ ਮਨਹਿ ਬਿਆਪੀ ॥ ਮਨਹਿ ਮਾਰਿ ਕਵਨ ਸਿਧਿ ਥਾਪੀ ॥੧॥ ਕਵਨੁ ਸੁ ਮੁਨਿ ਜੋ ਮਨੁ ਮਾਰੈ ॥ ਮਨ ਕਉ ਮਾਰਿ ਕਹਹੁ ਕਿਸੁ ਤਾਰੈ ॥੧॥ ਰਹਾਉ ॥ ਮਨ ਅੰਤਰਿ ਬੋਲੈ ਸਭੁ ਕੋਈ ॥ ਮਨ ਮਾਰੇ ਬਿਨੁ ਭਗਤਿ ਨ ਹੋਈ ॥੨॥ ਕਹੁ ਕਬੀਰ ਜੋ ਜਾਨੈ ਭੇਉ ॥ ਮਨੁ ਮਧੁਸੂਦਨੁ ਤ੍ਰਿਭਵਣ ਦੇਉ ॥੩॥੨੮॥ : Mind is the collection of thoughts (the basis of our daily living and life functions). The nature of mind is chase chase whatever it is focused on. What do we gain by killing the mind (i.e. by blocking thoughts and trying to silence mind)? ||2|| (Since mind can NOT be silenced, Kabeer asks) tell me who has been successful in silencing the mind, reaching a state of no-mind or thoughtlessness, or uninterrupted succession of thoughts? (Kabeer questions) the usefulness of this practice of killing the mind (in conscious transformation and building positive thought process). ||1||Pause|| Every human being speaks with the motivation of the mind (meaning, for whatever we think or do the motivation is from the mind itself). Without killing the mind, Bhagati does not happen ||2|| Ideas and thoughts in our head control our actions and daily behavior. Kabeer says, one who understands the secret of controlling the mind, realize the Creator within his mind. ||3||28|| (sggs 328-329).

Guru Nanak gives us a simple and practical technique for conscious transformation.

  • ਕਾਮੁ ਕ੍ਰੋਧੁ ਦੁਇ ਕਰਹੁ ਬਸੋਲੇ ਗੋਡਹੁ ਧਰਤੀ ਭਾਈ ॥ ਜਿਉ ਗੋਡਹੁ ਤਿਉ ਤੁਮੑ ਸੁਖ ਪਾਵਹੁ ਕਿਰਤੁ ਨ ਮੇਟਿਆ ਜਾਈ ॥੩॥ : O brother, till your land (i.e. body), save the plants (i.e. Virtues) with the spade of and pull out the weeds (i.e. vices/Bikaar) with the spade of anger. ॥3॥(sggs 1171).

In other words, meditation is the emptying of the mind’s doubts, problems, faults, negative impact of vices/Bikaar, controlling thoughts, inculcating Virtues etc. Only then can one begins to know his / her true self (i.e. Jot Saroop – Original Nature). If we can traverse life in accordance with the Gurmat, then we will not need ‘Pakhand‘ to sit in a secluded spot with eyes closed in order to be aware of your Jot Saroop or Original Nature. With the practical Gurmat spirituality, one will remain abided in his/her Mool within at all times, whether walking, eating, working, or talking to someone, one will truly feel at Home. One will remain in the world, doing worldly duties, but will always be Joyful, happy, in Bliss (Anand).

  • ਪੁਤ੍ਰ ਕਲਤ੍ਰ ਵਿਚੇ ਗਤਿ ਪਾਈ ॥ : Emancipation (ਉੱਚੀ ਆਤਮਕ ਅਵਸਥਾ) is obtained in the midst of children and spouses (i.e., in the midst of family). (sggs 661).
  • ਕਹੈ ਨਾਨਕੁ ਗੁਰ ਪਰਸਾਦੀ ਜਿਨਾ ਲਿਵ ਲਾਗੀ ਤਿਨੀ ਵਿਚੇ ਮਾਇਆ ਪਾਇਆ ॥ : Says Nanak: By the Gur-Grace (Grace of the Gur-Giyan or Wisdom…) who remain connected (to their Mool, True Nature or Jot Saroop, Aatam Giyan or Wisdom…) realize (Bliss, Mukti or liberation etc.) while using Maya (sggs 921).

One’s mind can NOT experience peace so long it is disturbed by unresolved problems, adverse situations, Dubidhaa, vices/Bikaar etc. In short, the mind cannot be at peace without dealing with the cause of its Dubidhaa-delusion-restlessness-anxiety-worry-agitation-instability-imbalance etc.

Hence whatever upsets the mind has to be decisively faced and dealt with. Short of that, nothing else will do the trick.

  • ਮਾਇਆ ਸਰੁ ਸਬਲੁ ਵਰਤੈ ਜੀਉ ਕਿਉ ਕਰਿ ਦੁਤਰੁ ਤਰਿਆ ਜਾਇ ॥ : The ocean of Maya (Bhav Saagar) is mightily (i.e. agitated, turbulent, choppy etc.), it is very difficult to swim out of it. (sggs 245).
  • ਚਲ ਚਿਤ ਜੋਗੀ ਆਸਣੁ ਤੇਰਾ ॥ ਸਿੰਙੀ ਵਾਜੈ ਨਿਤ ਉਦਾਸੇਰਾ ॥ : O restless-minded Yogi! The practice of your sitting posture or Aasan (is meaningless). (To show people – Pakhand) You blow horn, but your mind is always wandering. (sggs 886).
  • ਪੰਚ ਚੋਰ ਚੰਚਲ ਚਿਤੁ ਚਾਲਹਿ ॥ : The five thieves (i.e. Bikaar: lust, anger, greed, attachment, pride) captivate the mind and make it restless. (sggs 1021).

In a nutshell, solution of problems or situations that agitate the mind = stable-calm-peaceful-balanced-pointed-happy-joyful mind.

  • ਮਨੁ ਮਰੈ ਧਾਤੁ ਮਰਿ ਜਾਇ ॥ ਬਿਨੁ ਮਨ ਮੂਏ ਕੈਸੇ ਹਰਿ ਪਾਇ ॥ ਇਹੁ ਮਨੁ ਮਰੈ ਦਾਰੂ ਜਾਣੈ ਕੋਇ ॥ ਮਨੁ ਸਬਦਿ ਮਰੈ ਬੂਝੈ ਜਨੁ ਸੋਇ ॥ : (With the blessing of Shabad or Naam – Upadesh, Wisdom), a person’s mind annihilates (the negative impact of Haumai, Bikaar), its turbulent wanderings cease to be. Unless the mind remains unaffected (by the negative impact of Haumai, Bikaar), one cannot attain union with ‘Hari’ (Mool, Source, Jot Saroop etc.). Rare is the one who knows the medicine which, by using it, he annihilates the mind (does not accept the negative impact of Haumai, Bikaar). (‘Rare’ person attuned to the Guru’s Shabad – Giyan or Wisdom) understands that the mind attached to the Guru’s Shabad is untouched by the negative impact of Haumai, Bikaar), this is known to ‘Janu’ (Gurmukh, Daas, Bhagat…). ||1|| (sggs 665).

When the mind sees the world through the eyes of the Gurbani, it comes to a deep calm and serene equipoise (Sahaj). Then the thought surge and flow becomes calm as well. It is the final gateway that leads to the abidance in one’s own Original Nature (Jot Saroop).

Gurmat urges NOT to follow the crowd

Since a crowd does not rationally think, the Gurmat Wisdom of the the SGGS urges us not to follow the crowd. Because, if you follow the crowd, you will have to blindly agree with every nonsense of that crowd.

However the self-serving Pujaaree-Vaad (clergy clique) — freeloading Deraa-Vaad Baabaas (ਵੇਹਲੜ) and their trained, Parcharaks, Ragis, Dhadees etc.) — have turned Gurmat Wisdom of the SGGS upside down!

For example, the SGGS frequently uses the term ‘Simran‘ (‘ਸਿਮਰਨ’…), which is often seen translated in English Teekaas of the SGGS as ‘meditation’ or ‘chanting’.

Similarly, the term ‘Jap’ (‘ਜਪ’, ‘ਜਪੁ’ …) is also often seen translated in English Teekaas as ‘meditation’ or ‘chanting’ etc.

Similarly ‘Tap‘ is seen in Teekaas translated as penance etc.

There are some other words that are often seen translated in English Teekaas as ‘meditation’ (e.g., ‘ਧਿਆਨ’ – Dhiaan or Dhiyan, ‘ਆਰਾਧਣਾ’ – Aaraadhanaa etc.).

Apparently, these Teekaas or interpretations and are very much influenced by the framework of Yogmat (ਜੋਗਮੱਤ), Vedas, Shastras, Purans etc. which have been critiqued, debunked and rejected by the Gurmat.

However, meditation is not be understood as mere siting down in a peculiar posture staring at the sky with half closed eyes, praying, submission to some scriptural or human authority etc. Further, it is NOT as silent or loud repetition of some Mantra, phrase, word etc. (e.g. repeating ‘Waheguru, Waheguru‘ etc.).

According to the SGGS, that’s all Pakhand it is NOT Gurmat meditation! Because that sort of Pakhand is not the real ‘Simran’, ‘Jap’, ‘Dhiaan’ or Bhagti as taught by the SGGS! Also, meditation is not to go sit at particular secluded place or sit at mountain-tops, sit in caves, sit in basements or jungles etc., thus logically rejected by the Gurmat. Such a system or a method implies a mechanical repetition. Such robotic repetitions can only dull the mind. Therefore, it cannot be called meditation, and thus logically rejected by the Gurmat.

  • ਅਖੀ ਤ ਮੀਟਹਿ ਨਾਕ ਪਕੜਹਿ ਠਗਣ ਕਉ ਸੰਸਾਰੁ ॥੧॥ ਰਹਾਉ ॥ : (Cheats, ਪਖੰਡੀ) Close their eyes and hold their nostrils (they do such trickery only) to dupe the world. ||1||Pause|| (sggs 662).
  • ਉਦਕ ਮਾਹਿ ਜੈਸੇ ਬਗੁ ਧਿਆਨੁ ਮਾਡੈ ॥੧॥ ਕਾਹੇ ਕਉ ਕੀਜੈ ਧਿਆਨੁ ਜਪੰਨਾ ॥ ਜਬ ਤੇ ਸੁਧੁ ਨਾਹੀ ਮਨੁ ਅਪਨਾ ॥੧॥ ਰਹਾਉ ॥ : The heron (standing in the water) appears to be meditating, but it is concentrating on the water (to catch a fish). ||1|| Why do you practice Jap, when your mind is not pure? ||1||Pause|| (sggs 485).

Clearly, the Gurbani’s ‘Simran’, ‘Jap’, ‘Dhiaan’ are NOT to be understood in traditions of the Yogmat (ਜੋਗਮਤ), Vedas or the self-serving clergy clique (ਪੁਜਾਰੀ ਲਾਣਾਂ) of the organized religions (Mazhab). Why? Because:

  • What’s the use of such meditation if it does not bring about shift or change in one’s thinking (Soch – ਸੋਚ), conduct, actions…?
  • What’s the use of such meditation if it does not bring about clear understanding of the Gurmat Way of life?
  • What’s the use of such meditation if the Gurmat does not become part of one’s very being in daily life (i.e. live by the Wisdom or Virtues of the Gurbani – Gurmukh Mindset-Enlightenment)?
  • What’s the use of such meditation if it does not bring about a transmutation of the deluded mind, or if one’s whole being does not get transmuted into Gurmukh-hood (Enlightened state of the mind? After all, it’s the mind that needs become the Sikh!
  • What’s the use of such meditation if it does not free one from doubts,  vices/Bikaar or Maya (lust, anger, greed, etc.) without the division between thinker, thought, and thinking, or without the division between meditator, meditation, and the object of meditation?
  • What’s the use of such meditation if a genuine spiritual tingle is not produced? In other words, what is the use of such meditation if the Gurbani’s Upadesh (Teaching, Giyan-Wisdom…) does not get assimilated in the consciousness; or if an uninterrupted flow of the Gurbani’s Wisdom does not get directed towards Higher Awareness or one’s Mool (Source, Gobind, Hari, Raam, Allah, Jot Saroop or Original Nature etc.) within, without the open expression through the extrovert senses?

The Gurbani provides us a clear and straight forward description of many terms, including Dhiaan Simran, Jap, Tap, Aaraadhanaa, Naam, and so on.

Briefly, Dhiaan‘ is essentially to heed the Gur-Shabad within, uninterruptedly (Persistant Bhagti) – to pay attention, to reflect, to contemplate, to live daily life by the Wisdom, Virtues, Truth etc.

  • ਗੁਰ ਕਾ ਸਬਦੁ ਮੇਰੈ ਅੰਤਰਿ ਧਿਆਨੁ ॥: (I) heed to the Gur-Shabad, within. (sggs 1154).

Simran‘ as envisaged by the Gurbani is a function of the MIND to – constantly remembering the Wisdom, Virtues, Hukam etc. in daily life with each breath (Saas Saas) and then live life accordingly, habitually and unalterably – keep the mind and intellect uninterruptedly linked to it’s Mool or Jot Saroop within. This is in nutshell being Awake and Aware (ਜਾਗਰਤ ਅਵਸਥਾ – Gurmukh Lifestyle).

  • ਸਾਸਿ ਸਾਸਿ ਸਿਮਰਹੁ ਗੋਬਿੰਦ ॥ ਮਨ ਅੰਤਰ ਕੀ ਉਤਰੈ ਚਿੰਦ ॥ : With (each) breath, remember ‘Gobind‘ (Mool…). (So that) worry within (your) mind be erased (sggs 295).
  • ਸਿਮਰਿ ਮਨਾ ਰਾਮ ਨਾਮੁ ਚਿਤਾਰੇ ॥ ਬਸਿ ਰਹੇ ਹਿਰਦੈ ਗੁਰ ਚਰਨ ਪਿਆਰੇ ॥੧॥ ਰਹਾਉ ॥ : O my mind! Simran is to remember the Divine Naam. With this the Guru’s lovely Direction (Spiritual Wisdom, Advice, Guide, Message etc.) resides in the heart (i.e. within the mind). ॥1॥ (sggs

Thus, in a nutshell, as per the Gurmat, bringing the SHABAD into the mind is Simran!

JAP (‘॥ ਜਪੁ ॥’) as envisaged by the SGGS is a process of Realization — listening to the Gurbani (with complete involvement of the mind), Knowing or Understanding, Believing or Accepting, Internalizing (i.e. BECOMING the Gurbani – ‘ਗੁਰਬਾਣੀ ਬਣੀਐ–Gurbani Baneeai‘ – ਗੁਰਬਾਣੀ ਪ੍ਰਵਾਨ ਹੋ ਗਈ ਜਾਂ ਘਰ ਕਰ ਗਈ …), then Emulating or applying it in daily life when transacting with the outside world of objects, emotions, and thoughts.

  • ਜਪੁ ਤਪੁ ਸਭੁ ਇਹੁ ਸਬਦੁ ਹੈ ਸਾਰੁ ॥੫॥੨॥੪॥ : This Shabad (Upadesh, Giyan or Wisdom of the Gurbani) is the essence of all Jap and Tap (i.e. understanding Gurbani with Shabad-Vichaar and practicing it is the real Jap and Tap). ||5||2||4|| (sggs 661).
  • ਹੋਰੁ ਸਭੁ ਪਾਖੰਡੁ ਪੂਜ ਖੁਆਰੁ ॥੬॥ : 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).
  • ਜਿਨੀ ਨਾਮੁ ਧਿਆਇਆ ਗਏ ਮਸਕਤਿ ਘਾਲਿ ॥ ਨਾਨਕ ਤੇ ਮੁਖ ਉਜਲੇ ਕੇਤੀ ਛੁਟੀ ਨਾਲਿ ॥੧॥ : Those who diligently and arduously Realized (acquired / practiced) Naam (spiritual Wisdom, divine Virtue), they, O Nanak, Realize God (become ‘Sachiaaraa-ਸਚਿਆਰਾ’ in their spiritual Journey) by overcoming / freeing themselves from the primary affliction (of Koorh-ਕੂੜ). ॥1॥ (sggs 8).

Similarly Tap‘ as envisaged by the SGGS is to put efforts to know or understand the Guru’s Wisdom (Giyan)!

  • ਰਵਿਦਾਸ ਦਾਸ ਉਦਾਸ ਤਜੁ ਭ੍ਰਮੁ ਤਪਨ ਤਪੁ ਗੁਰ ਗਿਆਨ ॥ : O Daas Rvidass! (You then come out of ignorance) dispel your doubt, and know that the Guru’s Wisdom is the Tap of Tap. (sggs 486).

With this understanding comes the meaningful detachment. With this understanding (ਆਂਤਰਿਕ ਸੋਝੀ) the mind transcend Maya’s negative impact and Awakens to its Mool or Jot Saroop within. With such ‘Jap‘, the mind becomes stable (Sahaj, ਮਨ ਦਾ ਟਿਕਾ…).

In a nutshell, through the Shabad-Vichaar, the Gurbani urges to remember the Wisdom, Virtues, Hukam with each breath so it will become a part of one’s very being in daily life (the Enlightened or Gurmukh Mindset). When the Divine Wisdom of the Gurbani becomes the part of one’s very being, the mind becomes stabilized within (Sahaj-ਅਡੋਲ). When the mind so established in inner silence engages in Shabad-Vichaar and live accordingly, it becomes ‘Simran‘.

Such ‘Simran‘ is the true Bhagti. Spiritual Knowledge and Mool-abidance is realized through such ‘Simran‘ or meditation. Apparently, the Gurbani is asking the mind to remember its Jot Saroop (i.e. Original Nature), each and every breath (‘ਸਾਸਿ ਸਾਸਿ ਸਿਮਰਹੁ ਗੋਬਿੰਦ ॥’)! To sum up in simple Punjabi: ਮਨ ਬੁਧੀ ਦਾ ਸਦਾ ਅਪਨੇ ਮੂਲ ਨਾਲ ਜੁੜਿਆ ਰਹਿਣਾਂ ਹੀ ਸਿਮਰਨ ਹੈ ।

Also, as envisaged by the Gurbani, the purpose of meditation is not to become somebody, but to become humble, to know onself etc. Because according to the Gurbani, humility is the Essence of all Virtues (‘ਮਿਠਤੁ ਨੀਵੀ ਨਾਨਕਾ ਗੁਣ ਚੰਗਿਆਈਆ ਤਤੁ ॥’). To put it otherwise, the meditation as envisaged by the Gurbani needs to be practiced unbrokenly (Saas Saas). That is, one’s daily life has to become a meditation (the Gurmukh Mindset – Enlightened or ਗਿਆਨਵਾਨ)!

  • ਆਰਾਧਉ ਤੁਝਹਿ ਸੁਆਮੀ ਅਪਨੇ ॥ ਊਠਤ ਬੈਠਤ ਸੋਵਤ ਜਾਗਤ ਸਾਸਿ ਸਾਸਿ ਸਾਸਿ ਹਰਿ ਜਪਨੇ ॥੧॥ ਰਹਾਉ ॥ : O my Suaamee (Mool, Hari, Gobind, Raam, Allah…)! I only engage in Your Aaraadhanaa. Standing up and sitting down, while sleeping and awake (i.e., continually – ਸਦਾ), with each and every breath, I remain engaged in Hari’s Jap. ||1||Pause|| sggs 1298).

Clearly, the connection of each breath is with the mind! For example, when the mind is linked to its Jot Saroop (Original or True Nature…), it will invariably be in the mode of positive thinking, positive energy, positive actions, etc. However, to the contrary, if the mind is disconnected from its Jot Saroop (Original Nature), it will certainly be in the mode of negative thinking, negative energy, negative actions laced with lust, anger, greed, attachment, and pride, etc.).

To confirm this, one can conduct a simple experiment on oneself. For example, watch your breathing pattern when you are frightened, or when you are engaged in sensuous activity, or when you are angry! To see the difference, compare it with the breathing pattern when in touch with your Jot Saroop!

Sikhi: Way of Gurmat Wisdom/Giyan Maarag

In short, the Gurmat meditation is a dissection of yourself by yourself. Using your own mind, you must dissect your mind, going deep within the layers and depth of it.

The Gurbani’s edict (ਫੈਸਲਾ) is that people without Wisdom are plundered! Understandably, the Gurbani reminds us to retain only the Tatt Budh or Tatt Giyan (‘ਤਤੁ ਬੁਧਿ’, ‘ਤਤੁ ਗਿਆਨੁ’ – Essence of the Wisdom of the Gurbani…), and burn away all other intellect (corrupt Mayaic intellect).

  • ਸਭ ਬੁਧੀ ਜਾਲੀਅਹਿ ਇਕੁ ਰਹੈ ਤਤੁ ਗਿਆਨੁ ॥ : All (Mayaic) intellect (ਸਾਰੀਆਂ ਹੀ ਸਿਆਣਪਾਂ) are unavailing (useless, futile…); only the Essence of Spiritual Wisdom lasts (remains…). ||4|| (sggs 1413).
  • ਉਪਦੇਸੁ ਸੁਣਹੁ ਤੁਮ ਗੁਰਸਿਖਹੁ ਸਚਾ ਇਹੈ ਸੁਆਉ ॥ : O GurSikhs! Listen to the Upadesh (Giyan or Spiritual Wisdom of the Gur-Shabad). This alone is the true purpose of life. (sggs 963).

In short, as emphasized by the Gurbani, Sikhi is the inner game of the Shabad-Surt (Naam-Conscience, Gurmukh-hood or Enlightenment…).

Simply put: Shabad-Surti or Shabad-Consciousness is to constantly live by the Wisdom or Bibek-Budh of the Guru Shabad. It is to burn the negative impact of Haumai (false ego-sense) and die in the Shabad. It is to blend the physical, mental, intellectual, and spiritual personalities into one homogenous whole to experience Oneness and Bliss within and without. Aptly we are urged by the Gurmat to practice Giyan-Jap (‘ਗਿਆਨੁ ਜਪਹੁ’) — internalizing the Enlightening spiritual Message of the Guru Shabad.

  • ਐਸਾ ਗਿਆਨੁ ਜਪਹੁ ਮਨ ਮੇਰੇ ॥ ਹੋਵਹੁ ਚਾਕਰ ਸਾਚੇ ਕੇਰੇ ॥੧॥ ਰਹਾਉ ॥ ਗਿਆਨੁ ਧਿਆਨੁ ਸਭੁ ਕੋਈ ਰਵੈ ॥ ਬਾਂਧਨਿ ਬਾਂਧਿਆ ਸਭੁ ਜਗੁ ਭਵੈ ॥੨॥ : O my mind! Internalize such divine Giyan-Wisdom so that you can Realize the Creator within (i.e. traverse spiritual Life of Wisdom / Virtues). ||1||Pause|| Everyone talks as if he knows everything about divine Giyan-Wisdom and contemplation. But the reality is that almost the entire world is wandering around tied in the bonds of Maya (i.e. one cannot link with God by mere talks). ||2|| (sggs 728).

Having said that, Giyan-Wisdom is the subject of the mind, not the external body-frame. In a nutshell, since the Gurbani speaks at the level of the mind, one becomes Sikh (student, learner, seeker) at the level of the mind, NOT at the level of the gross body-frame. Guru Nanak says:

  • ਸਬਦੁ ਗੁਰੂ ਸੁਰਤਿ ਧੁਨਿ ਚੇਲਾ ॥ : The SHABAD is my GURU, and my consciousness (Surat) is the disciple (of this SHABAD GURU). (sggs 943).

Apparently the ‘Jap’ envisaged by the Gurbani is ‘Ajapaa Jaap‘ – the letter ‘A’ in ‘Ajapaa‘ indicates without the external senses (i.e. tongue etc.). That is, constant or unbroken Awareness of one’s Mool (ਮੂਲ or Jot Saroop)!

  • ਉਲਟਿ ਕਮਲੁ ਅੰਮ੍ਰਿਤਿ ਭਰਿਆ ਇਹੁ ਮਨੁ ਕਤਹੁ ਨ ਜਾਇ ॥ ਅਜਪਾ ਜਾਪੁ ਨ ਵੀਸਰੈ ਆਦਿ ਜੁਗਾਦਿ ਸਮਾਇ ॥ ਸਭਿ ਸਖੀਆ ਪੰਚੇ ਮਿਲੇ ਗੁਰਮੁਖਿ ਨਿਜ ਘਰਿ ਵਾਸੁ ॥ ਸਬਦੁ ਖੋਜਿ ਇਹੁ ਘਰੁ ਲਹੈ ਨਾਨਕੁ ਤਾ ਕਾ ਦਾਸੁ ॥੧॥ : Filled with Amrit (-Naam), the Heart-Lotus turns away from worldly temptations and their corrupting influences (Maya), then this mind does not get distracted anymore. (The mind that has become stable) remembers God without uttering (‘Ajapaa Jaap‘, continuously keeps in Conscience-) and gets immersed in the Universal Energy (Divine Hukam…). A person who has become the Gurmukh abides in his ‘Nij Ghar‘ Within, all his senses get blessed with five divine Virtues (i.e. Truth-ਸਤ, Godly contentment-ਸੰਤੋਖ, mercy-ਦਯਾ, patience-ਧੀਰਜ, Dharam-ਧਰਮ). Nanak considers himself a servant of such person who realizes ‘Nij Ghar‘ by searching and Reflecting on the Guru’s Shabad. ||1|| (sggs 1291).

Hence the ‘Jap’ taught by the Gurbani is performed within (Nij Ghar-ਨਿਜ ਘਰਿ…) — with the support of the Budh — to realize Brahm Giyan.

In other words — for meditation — one should sit within (Nij Ghar-ਨਿਜ ਘਰਿ…) and confirm ‘I-am-not-the-body‘. Not mere words, but with conviction that the mind is Jot Saroop. So the Gurbani asks to hold tight to Naam Sevaa, and give up all clever tricks (‘ਚਤੁਰਾਈ’).

The revolutionary Siddhaant of the Gurmat has clearly rejected all other means but remembering the divine Naam (divine Giyan-Wisdom/Virtues…)!

  • ਨਾਨਕ ਕੈ ਘਰਿ ਕੇਵਲ ਨਾਮੁ ॥੪॥੪॥ : There is only Naam (Wisdom / Virtues) In the Nanak’s Home (mind/Heart). ||4||4|| (sggs 1136).

However, the self-serving Pujaaree has reduced Guru Nanak’s Unique (‘Nirmal‘) and Revolutionary spirituality to rituals (Karamkaand), fake stories (ਗੱਪ ਕਹਾਣੀਆਂ), religious paraphernalia, religious robes, pilgrim (Teerath Yatra), Pakhand, ritual bathing (Ishnaan), Pujaaree-Vaad, chanting etc. that have been rejected and discarded by Guru Nanak.

  • ਮਾਰਿਆ ਸਿਕਾ ਜਗਤ੍ਰਿ ਵਿਚਿ ਨਾਨਕ ਨਿਰਮਲ ਪੰਥ ਚਲਾਇਆ । : In the world of spirituality, the Panth of Nanak has its Trademark in its Uniqueness as being ‘Nirmal‘-uncontaminated (by existing pre-1469 beliefs). (Bhai Gurdas Ji, Vaar1, Pauree 45).

Some Related Posts:

33 comments

  1. Excellent explanation of Gurmat meditation. It was awe inspiring to read the insights of SGGS regarding this topic. It is enlightening, one must read it thoroughly. Living life according to the gurbani wisdom to become gurbani and recognizing ourselves. Controlling our mind and recognizing the shabad’s wisdom is the key.
    Thank you so much.

  2. Thank you, “Questioner”, Ji for your reply. Welcome to the Gurbani Blog.

    First off. as per our “comment policy’, please write your real name. Thanks.

    Regarding your inquiry, the entire Gurbani is Naam (i.e. divine Giyan-Wisdom…).
    If you wish, have a read of the posts I have added to the end of this “Gurmat Meditation” post.

  3. Hello T Singh. Thank you for this blog, it has been a very enlightening read.
    Gurbani seems to be against rituals, but I don’t think it is against using the name of God to remind oneself of God’s presence in everything (which I would define as mantra, not sure if that’s how you define it.) In Gurbani the Gurus use mantra themselves (har har hari and ram ram, as used in various angs, e.g. 1354). For those especially starting their journey, it is a simple but powerful way to stabilize the mind and keep it from the thoughts that overwhelm it moment to moment. If a word is used to spark remembrance of divine and redirect one’s mind from (ego-centric/greedy/lustful) thoughts , I don’t see how this is not valid simran? Thank you for reading.

  4. Meditation as per Gurmat

    Contemplation on Gurbani creates peace of mind in the first place by helping one to lose one’s houmai and dubidha and not the other way around.
    As the understanding of Gurbani grows, one goes gradually in to contemplative peaceful mood as explained in the Pauris on ‘Khands’ and four steps of Lavaan – leading to permanent bliss.
    Guru Nanak jee admonishes us:

    ਸਿਖੀ ਸਿਖਿਆ ਗੁਰ ਵੀਚਾਰਿ ॥ (Raag Asa M. 1, GGS. 465-10).

    ਨਦਰੀ ਕਰਮਿ ਲਘਾਏ ਪਾਰਿ ॥

    We are asked here to reflect deeply on the Teachings of our Guru -Guru Granth Sahib and live by them. That is sikhi or the Sikh faith SGGS: 465

    ਮਨਿ ਜੀਤੈ ਜਗੁ ਜੀਤੁ ॥ (Jap,Guru Nanak, GGS. 6-17).

    Gurabni asks us to examine the type of life we are leading Reflect or meditate on our flaws or vices and try to lead more truthful, contented lives . We have to acknowledge that we are filled with Five Vices or Five Destructive Emotions: Kaam-lust , excessive desire, Krodh-Anger, Wrath, Lobh-Greed, Avarice, Moh-Worldly love /attachment and Ahankaar -Ego , Pride. We need to reflect / meditate on how we can subdue them and inculcate virtues or spiritual qualities like Contentment, Truthfulness, Compassion etc.
    Guru Raam Das jee tells us:-
    ਕਾਮਿ ਕਰੋਧਿ ਨਗਰੁ ਬਹੁ ਭਰਿਆ ਮਿਲਿ ਸਾਧੂ ਖੰਡਲ ਖੰਡਾ ਹੇ ॥ (Raag Gauri M. 4, GGS. 171-6) The body (town) is filled with lust and anger.

    To stress again, we need to meditate on our flaws, our vices with a view to be fully aware of them and tackle them to become better persons or Sachiaraa- True, Righteous. . You cannot overcome the destructive emotions till you subject them to rigorous and hawk like scrutiny through meditation every day.Guru Nanak Sahib tells in Mool Mantar to contemplate (JAP) on: – ‘Aad sach jugad sach, hebi sach Nanak hosi bhi sach’ . The entire Gurbani in essence proclaims:

    ਸਾਸਿ ਸਾਸਿ ਸਿਮਰਹੁ ਗੋਬਿੰਦ ॥ ਮਨ ਅੰਤਰ ਕੀ ਉਤਰੈ ਚਿੰਦ ॥ (Raag Gauri M. 5, GGS. 295-4).

    The brand of meditation that some are promoting (Harvard Style, Kundalini, Yoga or rest) without contemplating on Truth is just short lived hoax and is just waste of breath and time spent in looking for stillness of mind – and it is anti-Gurmat.
    ……

  5. Thank you sister Inderjit Kaur Ji for your reply.

    Amrit vela sach naao vadaai vichar.
    Can you please explain what should we ponder into during Amrit vela? As I understand, this is a Simran/meditation time.

    First off, my understanding of “Simran” is not chanting or repetition of “Waheguru Waheguru…” or some other word(s). The SGGS does not endorse that sort of empty definition:
    – ਰਾਮੁ ਰਾਮੁ ਕਰਤਾ ਸਭੁ ਜਗੁ ਫਿਰੈ ਰਾਮੁ ਨ ਪਾਇਆ ਜਾਇ ॥: Raam(u) Raam(u) kartaa sbh(u) jag(u) phirai Raam(u) n Paaiaa jaai (sggs 555).

    Second, If we take certain time of the day/night to be as you put it “this is a Simran/meditation time”, then we will be contradicting the edict (ਫੈਸਲਾ) of the SGGS. Because, the SGGS strongly
    rejects any self-imposed limitations of place or time for Simran or Bhagti:
    – ਜੇ ਵੇਲਾ ਵਖਤੁ ਵੀਚਾਰੀਐ ਤਾ ਕਿਤੁ ਵੇਲਾ ਭਗਤਿ ਹੋਇ ॥ ਅਨਦਿਨੁ ਨਾਮੇ ਰਤਿਆ ਸਚੇ ਸਚੀ ਸੋਇ ॥ ਇਕੁ ਤਿਲੁ ਪਿਆਰਾ ਵਿਸਰੈ ਭਗਤਿ ਕਿਨੇਹੀ ਹੋਇ ॥: Je Velaa Vakhat(u) veechaareeai taa kit(u) velaa Bhagti hoi… (sggs 35).
    – ਹਰਿ ਸਿਮਰਨ ਕੀ ਸਗਲੀ ਬੇਲਾ ॥: Hari Simran kee sagalee belaa (sggs 1150).
    – ਵਿਣੁ ਨਾਵੈ ਨਾਹੀ ਕੋ ਥਾਉ ॥: Vin(u) naavai naahee ko thaaou (sggs 167).
    – ਜਹ ਚਿਤਿ ਆਵਹਿ ਸੋ ਥਾਨੁ ਸੁਹਾਵਾ ॥ ਜਿਤੁ ਵੇਲਾ ਵਿਸਰਹਿ ਤਾ ਲਾਗੈ ਹਾਵਾ ॥੧॥: Jah chiti aavahi so thaan(u) suhaavaa… (sggs 563).
    – ਨਾਨਕ ਜਿਤੁ ਵੇਲਾ ਵਿਸਰੈ ਮੇਰਾ ਸੁਆਮੀ ਤਿਤੁ ਵੇਲੈ ਮਰਿ ਜਾਇ ਜੀਉ ਮੇਰਾ ॥੫॥: Nanak jit(u) velaa visarai maeraa suaamee tit(u) vaelai mari jaai jeeou maeraa… (sggs 562).
    – ਮਤਾ ਮਸੂਰਤਿ ਅਵਰ ਸਿਆਨਪ ਜਨ ਕਉ ਕਛੂ ਨ ਆਇਓ ॥ ਜਹ ਜਹ ਅਉਸਰੁ ਆਇ ਬਨਿਓ ਹੈ ਤਹਾ ਤਹਾ ਹਰਿ ਧਿਆਇਓ ॥੧॥: Mataa masoorati avar siaanap jan kaou kachhoo n aaio…(sggs 498).

    That said, here the matter is of the mind (ਗਲ ਮੰਨ ਦੀ ਹੈ).

    Amrit Vela’ (pronounced as Amrit Velaa)is created when the mind drinks the Wisdom or Giaaan-Amrit — Amrit (Giaan, Wisdom) + Velaa (time).

    In short, if the mind did not drink the Amrit of Wisdom, then that ‘Velaa’ or time (whatever it is) did not become ‘Amrit Velaa’!!
    – ਅੰਮ੍ਰਿਤ ਵੇਲਾ ਸਚੁ ਨਾਉ ਵਡਿਆਈ ਵੀਚਾਰੁ ॥ (sggs 2).
    – ਸਚੁ ਵੇਲਾ ਮੂਰਤੁ ਸਚੁ ਜਿਤੁ ਸਚੇ ਨਾਲਿ ਪਿਆਰੁ ॥ (sggs 565).

    To put it otherwise, ‘Velaa-time’ only will become ‘Amritvela’ if the mind creats it as ‘Amritvela’. Otherwise, it will just be ‘Velaa-time’!!!!!

    In Nutshell, if the mind unchangingly drinks the Amrit of Wisdom and thus remains in unchanging Awareness of the Shabad (Shabad-Surat), then that ‘Velaa-time’ is real ‘Amrit Velaa’.
    – ਝਿਮਿ ਝਿਮਿ ਵਰਸੈ ਅੰਮ੍ਰਿਤ ਧਾਰਾ ॥ ਮਨੁ ਪੀਵੈ ਸੁਨਿ ਸਬਦੁ ਬੀਚਾਰਾ ॥ ਅਨਦ ਬਿਨੋਦ ਕਰੇ ਦਿਨ ਰਾਤੀ ਸਦਾ ਸਦਾ ਹਰਿ ਕੇਲਾ ਜੀਉ ॥੨॥: Jhimi jhimi varsai amrit(u) dhaaraa. Man(u) peevai suni sabad(u) beechaaraa… (sggs 102).

    The Gurbani teaches us NOT to do ‘BHEKH’ (religious robes, paraphernalia, Karamkaand etc.). If we do ‘BHEKH’ then we will only hurt the body. This is the edict of the SGGS.
    – ਬਹੁ ਭੇਖ ਕੀਆ ਦੇਹੀ ਦੁਖੁ ਦੀਆ ॥: Bahu BHEKH keeaa dehee dukh(u) deeaa (sggs 467).

    All that ‘BHEKH’ or Karamkaand we see out there is actually impositions on an innocent humanity by the selfish, crafty and illiterate Pujaaree groups, Pujaaree systems, so called
    religious scholars (ਵਿਦਵਾਨ), Deraavaad etc. that have vested interests.

  6. Gurmat Meditation article removes many generally followed mis-understandings, at large.
    Thank you ji

  7. Staying in the unchanging awareness as the unchanging awareness in which everything happens , and that does not require any posture. Transcendence but beyond the concept of transcendence. Meditation but beyond the concept of meditation. Abiding as that which beloved Guru calls Jot saroop, abiding as awareness beyond the concept of abiding. ਅੱਠੇ ਪਹਿਰ. Staying as that awareness in which this comment is being written, staying as that in which everything happens. Life itself! Love itself ! Sat Kartar

  8. Amrit vela sach naao vadaai vichar.
    Can you please explain what should we ponder into during Amrit vela? As I understand, this is a Simran/meditation time.

  9. You said jap is to adopt Gurbani in one’s life. In other words no need to get up early morning and to do nam japna on Gurmantra?

  10. SiMaran comes from “Si-Mar”. Si-mar means to die.
    The term simaran is derived from the Sanskrit “simrana”- which means to be in an act of one-pointed remembrance.
    My understanding is that one aims to die in the shabad by keeping one-pointed focus on the One. To die in the shabad is achieved by constant “Ik-Man Ik-Chit” to a point where the sevak’s consciousness gets completely absorbed in the one Nirankaar. Following this, the highest state can then be achieved when the sevak’s EGO is also completely dissolved. The sevak becomes ONE with the primal lord and no more “I” or identity remains. Gurbani describes this “dying in the shabad”, which is death of ego.

  11. Thank you J Ji for taking the time to respond.

    Sim- to remember
    Maran – death
    Is this true?

    I don’t know. Although the Gurbani does emphasize on NOT to forget death, but I haven’t heard this analysis of the word “Simran”.

  12. Nice post T Singh Ji

    I remember one person told me Simran means ‘to remember death’, this would be then crystallise the importance of life.

    Sim- to remember
    Maran – death

    Is this true?

  13. Thank you Mukesh Ji for taking the time to respond.

    My previous reply was a little too long.

    So, to reduce confusion, I’m going to summarize it in few words:

    In nutshell, according to the Gurbani (as well other ancient scriptures of India), there is the subtle body (inner which is invisible, hidden – “ਦੇਹੀ ਗੁਪਤ”- Dehee Gupat”); and there is gross body (external which is visible – “Bidehee Deesai – ਬਿਦੇਹੀ ਦੀਸੈ”
    • ਦੇਹੀ ਗੁਪਤ ਬਿਦੇਹੀ ਦੀਸੈ ॥ (sggs 900).

    THEY BOTH HAVE DIFFERENT NEEDS!
    • ਮਨੁ ਰਤਾ ਗੋਵਿੰਦ ਸੰਗਿ ਸਚੁ ਭੋਜਨੁ ਜੋੜੇ ॥ (sggs 323).
    • ਭੁਗਤਿ ਨਾਮੁ ਗੁਰ ਸਬਦਿ ਬੀਚਾਰੀ ॥ (879).
    • ਬਿਨੁ ਨਾਵੈ ਇਹੁ ਮਨੁ ਨ ਪ੍ਰਬੋਧੇ ॥ (sggs 913).
    • ਬਨਸਪਤਿ ਮਉਲੀ ਚੜਿਆ ਬਸੰਤੁ ॥ ਇਹੁ ਮਨੁ ਮਉਲਿਆ ਸਤਿਗੁਰੂ ਸੰਗਿ ॥੧॥ (sggs 1176).

  14. Thanks ji it was a great explanation given and with my limited intellect I was able to understand liitle bit wht u hv explained, correct me if I m wrong the dehee on SGGS 900 is gross body and bidehee is subtle body, it is written reversed to explain that guru patshah ji can do anything, everything is in their hands.

  15. Satnaam Waheguru
    Sir if true meditation is realization of shabad, becoming what gurbani says then what is rasnaa da jaap, “rasna japtee har har neet”. Why is there so much emphasis in gurbani on chanting the naam with the tongue, is it to concerntrate inside or is it must, please enlighten on this.

  16. I don’t have the words to say about the enlightment you have bought, it makes a fool person like me to understand the essence of shabad vichar, gurbani, naam, simran, meditation in the best way possible, otherwise we only read and recite gurbani and think that is the simran. Till now i was just confused about the different words used in the whole SGGS.

  17. Thank you Veer Chitranjan Dev Ji for taking the time to respond!

    All these Sabad of SGGS in itself are Meditation …

    Well said!

    Thank Gurmukhji

    Brother, I’m NO Gurmukh by any account!!

    I’m a very beginner, learning along with all of you!
    ਹਉ ਮੂਰਖੁ ਕਾਰੈ ਲਾਈਆ ਨਾਨਕ ਹਰਿ ਕੰਮੇ ॥੩॥: (sggs 449).

  18. Nicely Defined…It teaches that Sabad Vichar is a real Meditation….What I understood is to sit in calm place and consciously do Sabad Vichar is a Meditation…Sabad Vichar itself is having infinite techniques of Meditation…..Like I am not a body but the image of God, thinking it with conviction is a Meditation…Love is God…..All these Sabad of SGGS in itself are Meditation…I suppose this is what should be NitNem …. Hoping an article will come in view of Nitnem…. ..Thank Gurmukhji

  19. Guru fateh veer ji
    Yet another article clarifying subject of meditation. Thank you very much on continuing to work in this matter and share this gyaan. Your articles, depth of knowledge with clarification from Gurbani is very enlightening. Many times people like me just read the bani and really don’t get essence of guru shabad. I am really appreciative of your efforts to keep on educating us.

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