Gurmat Meditation

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. 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, and strain.

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

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

In short, the Gurmat meditation is all about practical life based on the Wisdom of the Sri Guru Granth Sahib (SGGS).

If we have not willingness to rise above the Pujaaree’s useless Karamkaand (counting beads — retiring to a quiet place or room, chanting some word or mantra (e.g. repeating ‘Waheguru, Waheguru’ etc.), sitting in a yogic posture in front of some idol or symbol, counting beads etc. — nor the enthusiasm and ability to understand and apply the Gurmat Wisdom of the SGGS to one’s daily life, then one will remain where he/she is. The rest is all an hallucination: claims such as ‘I saw a light, I saw a vision, I heard a sound …’, these are all the play of the 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 methods and systems. 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 businesslike Pakhand came from Yogmat (ਜੋਗਮੱਤ) that has been logically negated (ਖੰਡਨ) by the Gurmat (i.e. the Wisdom of the SGGS).

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, JOG 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, many Sikhs have totally ignored this valuable lesson of the SGGS.

Gurmat meditation and practical life

Meditation as envisaged by the Gurmat Wisdom of the SGGS is all about practical lifestyle 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 of what is happening around and also within oneself.

In other words, meditation is the emptying of the mind’s doubts, problems (ਖੁਦ ਦੀ ਸਮਸਿਆਵਾਂ ਦਾ ਸਮਾਧਾਨ), faults or Bikaar (lust, anger, greed, attachments, pride…) etc. Only then can one begins to know his / her true self (i.e. Jot Saroop – Original Nature).

If we can live the life in accordance with the Gurmat Wisdom of the SGGS, then one will not need to sit in with the eyes closed in order to be aware of your Jot Saroop or Original Nature. You will be abided in your Mool at all times. Whether you are walking, eating, working, or talking to someone, you will truly feel at Home. You will remain in the world, doing your worldly duties, and you will be always 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-Giaan or Wisdom…) who remain connected (to their Mool, True Nature or Jot Saroop, Aatam Giaan 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, 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 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). (A person who is attuned to the Guru’s Shabad – Giaan 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 Pujaaree-Vaad in Sikhi 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 are very much influenced by the Jogmat (ਜੋਗਮੱਤ) etc.

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.).

That’s all Pakhand, which is not the Grmat 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 tradition prescribed by the Yogmat (ਜੋਗਮਤ) or the scheming clergy (ਪੁਜਾਰੀ ਲਾਣਾਂ) of all 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 Lifestyle)?
  • 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? 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, or Maya, or Bikaar (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, Truth, Giaan or 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.), 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 to constantly remember 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).

Jap‘ as envisaged by the SGGS is to understand (to know, ਜਾਨਣਾਂ, ਸਮਝਣਾਂ – ਗੁਰਬਾਣੀ ਦਾ ਪ੍ਰਚੰਡ ਗਿਆਨ ਪ੍ਰਾਪਤ ਕਰਨਾ…), and then maintain constant remembrance of that understanding (ਸੂਝ-ਬੂਝ…) when transacting with the outside world of objects, emotions, and thoughts.

  • ਜਪੁ ਤਪੁ ਸਭੁ ਇਹੁ ਸਬਦੁ ਹੈ ਸਾਰੁ ॥੫॥੨॥੪॥: This Shabad (Upadesh, Giaan 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).

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

  • 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 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 Gurmukh Lifestyle).

When the Divine Wisdom (Brahm-Giaan, ਸੂਝ-ਬੂਝ…) of the Gurbani becomes the part of one’s very being, the mind becomes stabilized within (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 Lifestyle – Wise 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 is Way of the Gurmat Wisdom

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 Giaan (‘ਤਤੁ ਬੁਧਿ’, ‘ਤਤੁ ਗਿਆਨੁ’ – Essence of the Wisdom of the Gurbani…), and burn away all other intellect (Mayaic or worldly intellect, ਸਾਰੀਆਂ ਸਿਆਣਪਾਂ…).

  • 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).

Clearly, Sikhi is Giaan Maarag (Way of the Wisdom) — living the Wisdom of the Gurbani each breadth.

  • ਉਪਦੇਸੁ ਸੁਣਹੁ ਤੁਮ ਗੁਰਸਿਖਹੁ ਸਚਾ ਇਹੈ ਸੁਆਉ ॥: O GurSikhs! Listen to the Upadesh (Giaan or Spiritual Wisdom of the Gur-Shabad). This alone is the true purpose of life. (sggs 963).

In nutshell, the Gurbani speaks at the level of the mind (ਗੁਰਬਾਣੀ ਅੰਦਰ ਦੀਆਂ ਗੱਲਾਂ ਕਰਦੀ ਹੈ — ਬ੍ਰਹਮ ਵਿਚਾਰ…), therefore, one becomes Sikh at the level of the mind NOT at the level of the gross body-frame.

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

Simply put: Shabad-Surti or Shabad-Consciousness is to constantly live by the Wisdom (Giaan) or Bibek-Budh of the Gur-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 Bliss within and without.

Aptly we are urged by the Gurmat Wisdom to practice Giaan-Jap (‘ਗਿਆਨੁ ਜਪਹੁ’).

  • 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! Understand such Giaan or Wisdom, (on account of which you) become the ‘Chaakar‘ or attendant of Truth (i.e. walk on the way of Truth – ਸਚ ਦੇ ਮਾਰਗ ਤੇ ਚਲੋ…). ||1||Pause|| Verbally everyone talks about Wisdom and meditation. But (it is seen that) the whole world is wandering in the noose of attachment to Maya (i.e., by mere talks one cannot become a ‘Chaakar‘ of Truth). (sggs 728).

Clearly, Giaan (Wisdom) is the subject of the Budh, not the gross external body-frame.

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 Maya), then this mind does not go anywhere else. (The mind which has become stable) becomes immersed in the Universal Energy (Hukam…) in such a way that it does not forget ‘Ajapaa Jaapu‘ (without uttering from the mouth – always keeping in mind.). (In this way) a person who has become the Gurmukh stays in his ‘Nij Ghar‘ within, all his senses get blessed with five divine Virtues (i.e. Truth-ਸਤ, contentment-ਸੰਤੋਖ, mercy-ਦਯਾ, patience-ਧੀਰਜ, Dharam-ਧਰਮ). The human being who realizes this Home (Nij Ghar) within by understanding the Shabad, Nanak is his ‘Daas‘ (slave, servant etc.). ||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 Giaan (Wisdom).

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 Naam!

  • ਨਾਨਕ ਕੈ ਘਰਿ ਕੇਵਲ ਨਾਮੁ ॥੪॥੪॥: There is only Naam (Giaan or Wisdom…) in Nanak’s Home (i.e., mind or Heart). ||4||4|| (sggs 1136).

However, the Pujaaree has reduced the Guru Sahib’s Unique Way to empty rituals (Karamkaand), fake stories (ਗੱਪ ਕਹਾਣੀਆਂ), religious paraphernalia, Pakhand etc. from which we were freed by the Guru Sahib.

  • ਮਾਰਿਆ ਸਿਕਾ ਜਗਤ੍ਰਿ ਵਿਚਿ ਨਾਨਕ ਨਿਰਮਲ ਪੰਥ ਚਲਾਇਆ ।: In the world, (Baabaa) Nanak established and started a Unique Way (of life – ‘Nirmal‘: free of impurity etc.). (Bhai Gurdas Ji, Vaar1, Pauree 45).

29 comments

  1. 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.

  2. 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.

  3. 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).

  4. 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

  5. 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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