Naam Sevaa

The attempt of this post is to understand ‘what’ and ‘how’ of Naam-Sevaa and Guru-Sevaa as understood by the Gurbani in Sri Guru Granth Sahib (SGGS)! First, let’s consider the following verse:

  • ਜਨੁ ਰਾਤਾ ਹਰਿ ਨਾਮ ਕੀ ਸੇਵਾ ॥ : ‘Janu‘ remains imbued in the service of ‘Hari Naam‘ (sggs 265).

Two terms — ‘Jan-ਜਨੁ’ and ‘Naam Kee Sevaa-ਨਾਮ ਕੀ ਸੇਵਾ’ — are significant in the foregoing verse.

Jan-ਜਨੁ’ essentially indicates the State of the Mind that has become:

  • Gurmukh Mindset (ਗੁਰਮੁਖ)
  • Bhagat Mindset (ਭਗਤ)
  • Daas Mindset (ਦਾਸ)
  • Giyani Mindset – Enlightened, ਬ੍ਰਹਮ ਗਿਆਨੀ,
  • Divine-oriented Mindset
  • Wise person, brave person, good person, virtuous person, fearless, blissful (Anand), pious person, Joyful, etc. (ਵਿਦਵਾਨ, ਬਹਾਦੁਰ, ਭਲਾ, ਨੇਕ, ਗੁਣੀ, ਖੁਸ਼ ਇਨਸਾਨ…).

For example, the Gurus and Bhagats use the term ‘Jan (‘ਜਨੁ’ or ‘ਜਨ’) throughout the Gurbani.

  • ਨਾਨਕ ਜਨ ਕੈ ਬਿਰਤਿ ਬਿਬੇਕੈ ॥੫॥ : O Nanak! Discerning intellect is the subsistence of ‘Jan’ (Bhagat, Daas, Gurmukh…). ||5||
  • ਅੰਮ੍ਰਿਤੁ ਵਰਸੈ ਸਹਜਿ ਸੁਭਾਏ ॥ ਗੁਰਮੁਖਿ ਵਿਰਲਾ ਕੋਈ ਜਨੁ ਪਾਏ ॥ : When one is established in Sahaj (Sahaj-Avasthaa, natural state of being, ਆਤਮਕ ਅਡੋਲਤਾ..), the Amrit rains down (within him). How rare are those who by becoming the Gurmukhs obtain it (sggs 119).
  • ਆਤਮ ਰਸੁ ਬ੍ਰਹਮ ਗਿਆਨੀ ਚੀਨਾ ॥ : The Brahm Giyani has known the Essence of the soul (ਆਤਮਾ ਦਾ ਆਨੰਦ). (sggs 272).
  • ਸੇਵਕੁ ਦਾਸੁ ਭਗਤੁ ਜਨੁ ਸੋਈ ॥ : Sevak daas bhagat jan soee (sggs 355).

Naam Kee Sevaa

Essentially, as Instructed in the SGGS, the goal of ‘Naam Kee Sevaa – ਨਾਮ ਕੀ ਸੇਵਾ’ is:

  • Refurbishment of unbiased one’s own mental strength.
  • To relinquish one’s own negative impact of Haumai or false ego-sense.
  • To arrest one’s own scattered or wandering mind.
  • Abidance  of one’s own mind in the Gur-Shabad — Eternal Giyan-Wisdom of the Gur-Shabad, living in harmony with Hukam…).
  • Abidance of one’s own mind in the Divine VirtuesGodly Contentment etc.
  • To live by Dharma etc.
  • To live in the Shabad-Surat — Gurmukh Mindset etc.

That said, Naam Sevaa is NOT performed to please the Guru or God! That is fallacy hammered into our mind by the self-serving clergy.

Instead, it is done for the self and by the self to internalize Naam (Eternal Giyan-Wisdom / Virtues), and then live it in daily life — 100% practical only. Hence, in short, the purpose of doing Naam Seva is eliminate one’s Haumai or false ego-sense, vices/Bikaar, evil thoughts, evil intentions, evil behavior, bad character etc. and thus live daily life of Godly Virtues. The Gurbani says: 

  • ਸਾ ਸੇਵਾ ਕੀਤੀ ਸਫਲ ਹੈ ਜਿਤੁ ਸਤਿਗੁਰ ਕਾ ਮਨੁ ਮੰਨੇ ॥ ਜਾ ਸਤਿਗੁਰ ਕਾ ਮਨੁ ਮੰਨਿਆ ਤਾ ਪਾਪ ਕਸੰਮਲ ਭੰਨੇ ॥ ਉਪਦੇਸੁ ਜਿ ਦਿਤਾ ਸਤਿਗੁਰੂ ਸੋ ਸੁਣਿਆ ਸਿਖੀ ਕੰਨੇ ॥ : One is considered to be doing Seva if that Seva is in accordance and in acceptance of the teachings of the Guru (Instructions contained within SGGS). When this condition is met ONLY then the Seva done is considered acceptable. This is the Instructions (Counsel-Updesh) given by the Guru and we are to listen and adhere to it attentively (So Suneya Sikhi Kaney). (sggs 314).

Naam Seva is NOT done to ask for favors or any rewards from the Guru/God. It is done in True Love. There is NO point in doing Seva if one is not willing to listen to the Counsel of the SGGS, understand it, make effort towards changing one’s deluded mind, and then practice it in daily life (Amal-ਅਮਲ).

Engaging in Gurmat based Naam Sevaa and Guru Sevaa

According to the Gurbani:

Sevaa of the Guru/Satguru (‘ਗੁਰ ਸੇਵਾ’/’ਸਤਿਗੁਰ ਸੇਵਾ’) is = Engaging in Naam (Eternal Giyan-Wisdom, Virtues…) and remembering it and living it in daily life…

  • ਨਾਮੁ ਹਮਾਰੈ ਗੁਰ ਕੀ ਸੇਵ ॥੧॥ : Naam-Sevaa for me is the Gur-Sevaa (sggs 1145).
  • ਕੋਈ ਪੁਤੁ ਸਿਖੁ ਸੇਵਾ ਕਰੇ ਸਤਿਗੁਰੂ ਕੀ ਤਿਸੁ ਕਾਰਜ ਸਭਿ ਸਵਾਰੇ ॥ : If a Sikh who does Seva for the Guru (by internalizing the Enlightening Message embedded in the Guru’s Shabad and applying in one’s daily life), then all his life’s affairs are fulfilled (i.e. realization of the Creator Within). (sggs 307).

Now, according to the SGGS, how can one serve the Guru/Satguru in Sikhi of Guru Nanak?

The Gurbani teaches us to serve the Guru/Satiguru through Shabad-Vichaarinternalizing the Enlightening Message of the Shabad (UPadesh, Advice, Direction, Guidance, Instruction, Counsel…) is the real Sevaa of the Guru (i.e. Becoming the Gurbani).

The SGGS asserts: (1) Bibek or Giyan-Wisdom is the Guru, (2) it’s the conscience (Surat-ਸੁਰਤ) or the mind (Soch-ਸੋਚ) that needs to become a Sikh of the Guru Shabad. Fittingly, SGGS gives the utmost importance to Shabad-Vichaar (Reflections On the Gurbani).

  • ਗੁਰ ਕੀ ਸੇਵਾ ਸਬਦੁ ਵੀਚਾਰੁ ॥ ਹਉਮੈ ਮਾਰੇ ਕਰਣੀ ਸਾਰੁ ॥੭॥ : Undertaking the deed of controlling my false ego-sense (Haumai) and Enlightening myself with the spiritual Message within the Shabad (Shabad Vichaar) is service (Sevaa) of the Guru (ਗੁਰ ਕੀ ਸੇਵਾ – Gur Ki Sevaa). ॥7॥. (sggs 223).
  • 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).
  • ਸਤਗੁਰ ਕਾ ਭਾਣਾ ਮੰਨਿ ਲਈ ਵਿਚਹੁ ਆਪੁ ਗਵਾਇ ॥ ਏਹਾ ਸੇਵਾ ਚਾਕਰੀ ਨਾਮੁ ਵਸੈ ਮਨਿ ਆਇ ॥ : By removing false ego-sense (Haumai), accept the True Wisdom (ਸੱਚਾ ਗਿਆਨ). (To accept or live the True Wisdom) is such a service (with the blessing of which) Naam abides in the mind. (sggs 34).

Now perhaps we can appreciate as to why the Gurbani says — devoid of the Shabad or Naam everyone remains spiritually dead in this world (Spiritual death – ਆਤਮਕ ਮੌਤੇ ਮਰਿਆ ਹੋਇਆ)!

  • ਸਤਿਗੁਰੁ ਜਿਨੀ ਨ ਸੇਵਿਓ ਸਬਦਿ ਨ ਕੀਤੋ ਵੀਚਾਰੁ ॥ ਅੰਤਰਿ ਗਿਆਨੁ ਨ ਆਇਓ ਮਿਰਤਕੁ ਹੈ ਸੰਸਾਰਿ ॥ : (Those beings) who have not served the ‘Satguru‘ (through the Shabad-Vichaar), no Wisdom has Awakened within them, (they may appear as alive but they) are as dead in the world (spiritually dead-ਆਤਮਕ ਮੌਤ). (sggs 88).

In a nutshell, without churning the Gurbani through Shabad-Vichaar, understanding of the Spiritual Wisdom cannot be realized, let alone applying it to daily life.

And, without the Shabad-Vichaar, mind cannot be controlled (conquered, annihilated …).

Also, Baabaa Nanak says that people without the Divine Wisdom stand plundered in life.

  • ਕੁੰਭੇ ਬਧਾ ਜਲੁ ਰਹੈ ਜਲ ਬਿਨੁ ਕੁੰਭੁ ਨ ਹੋਇ ॥ ਗਿਆਨ ਕਾ ਬਧਾ ਮਨੁ ਰਹੈ ਗੁਰ ਬਿਨੁ ਗਿਆਨੁ ਨ ਹੋਇ ॥੫॥ : As the water remains confined in a pitcher, (just so) the mind is restrained by the Spiritual Wisdom. But (as) the pitcher cannot be shaped without the water, (just so) there can be no Spiritual Wisdom without the Guru. ||5|| (sggs 469).

Hence, as time and again instructed by the SGGS, each and every Sikh (learner, ਸਿਖਿਆਰਥੀ) is duty-bound to BECOME the Gurbani, and live it in daily life and selflessly share it.

  • ਜਨ ਨਾਨਕ ਤਿਸੁ ਬਲਿਹਾਰਣੈ ਜੋ ਆਪਿ ਜਪੈ ਅਵਰਾ ਨਾਮੁ ਜਪਾਏ ॥੨॥ : ‘Jan‘ Nanak adores that person who Realizes the Naam (Wisdom / Virtues) himself, and inspires others in Realize it. ||2|| (sggs 140).
  • ਆਪਿ ਜਪਹੁ ਅਵਰਾ ਨਾਮੁ ਜਪਾਵਹੁ ॥ ਸੁਨਤ ਕਹਤ ਰਹਤ ਗਤਿ ਪਾਵਹੁ ॥ : Realize the Naam (Wisdom / Virtues) yourself and inspire others to Realize it. By learning, teaching and living it (practice-ਅਮਲ), one becomes Enlightened. (sggs 289).
  • ਲੰਗਰੁ ਚਲੈ ਗੁਰ ਸਬਦਿ ਹਰਿ ਤੋਟਿ ਨ ਆਵੀ ਖਟੀਐ ॥ : (In Baabaa Nanak’s House) the Spiritual Langar through the Gur-Shabad (Upadesh, Naam, Wisdom, Virtues etc.) is being served to all, and its supplies never run short and no loss is noticed in the Guru’s Spiritual Wealth or Earnings. (sggs 967).
  • ਸਿਖਹੁ ਸਬਦੁ ਪਿਆਰਿਹੋ ਜਨਮ ਮਰਨ ਕੀ ਟੇਕ ॥ : O dear ones, learn the Guru Shabad, it is the support of the entire life. (sggs 320).

However, the Gurbani reminds us that one can truly serve the Satgur when one’s fever of false ego-sense (Haumai) is gone!

  • ਸਤਿਗੁਰ ਕੀ ਸੇਵਾ ਸੋ ਕਰੇ ਜਿਸੁ ਬਿਨਸੈ ਹਉਮੈ ਤਾਪੁ ॥ : One serves the Satguru only when the fever of (his) egotism has been eradicated (sggs 45).

Furthermore, the Gurbani teaches us that the untainted Eternal Giyn-Wisdom of the Gur-Shabad is must to perform the real Sevaa.

In addition to Giyan-Wisdom, one must truly be contented. Because, if we are discontented and have incomplete or little knowledge (or understanding) of the Gur-Shabad, then we will be serving Maya only!

  • ਮਤਿ ਥੋੜੀ ਸੇਵ ਗਵਾਈਐ ॥੧੦॥ : Sevaa performed with little intellect or understanding is useless. (sggs 468).

Baabaa Nanak elaborates the state of the mind of those who perform true Sevaa. We daily hear this in the Baanee known as ‘Aasaa Dee Vaar‘:

  • ਸੇਵ ਕੀਤੀ ਸੰਤੋਖੀਈ ਜਿਨ੍ਹ੍ਹੀ ਸਚੋ ਸਚੁ ਧਿਆਇਆ ॥ ਓਨ੍ਹ੍ਹੀ ਮੰਦੈ ਪੈਰੁ ਨ ਰਖਿਓ ਕਰਿ ਸੁਕ੍ਰਿਤੁ ਧਰਮੁ ਕਮਾਇਆ ॥ ਓਨ੍ਹ੍ਹੀ ਦੁਨੀਆ ਤੋੜੇ ਬੰਧਨਾ ਅੰਨੁ ਪਾਣੀ ਥੋੜਾ ਖਾਇਆ ॥ : Only those do the REAL SEVAA who are contented. They contemplate the Truth. They do not walk on the path of
    corruption (wickedness, ill-doings…), but do good deeds and live by Dharma. They burn away the bonds of the world (Maya’s fetters…), and live on a little water and
    food (i.e., they do not eat for the sake of sense-gratification).

‘ਕਹਿਐ ਰਾਮੁ ਨ ਹੋਇ: Khiai Raam na hoi

However, the Gurbani is very clear that merely uttering or repeating some word by tongue is not the Gurbani’s Naam Simran or Naam Japnaa. 

Also, merely reading and memorizing Gurbani without understanding and applying, or merely seeing and bowing down in front of SGGS will not do the trick. The Gurbani is also very clear about this.

In fact, the Gurbani teaches us as to how our wandering mind should remember Naam — by enshrining it in the Heart (‘ਅਜਪਾ ਜਾਪੁ-Ajapaa Jaap‘) or remembering and living it in daily life (the Enlightened or Gurmukh Mindset):

  • ਰਾਮ ਰਾਮ ਸਭੁ ਕੋ ਕਹੈ ਕਹਿਐ ਰਾਮੁ ਨ ਹੋਇ ॥ ਗੁਰ ਪਰਸਾਦੀ ਰਾਮੁ ਮਨਿ ਵਸੈ ਤਾ ਫਲੁ ਪਾਵੈ ਕੋਇ ॥1॥ : Everyone utters Raam Raam; but by such utterance (merely uttering by tounge-ਨਿਰਾ ਜੀਭ ਨਾਲ), Raam does not happen. By Gur-Grace (Grace of the Gur-Shabad-Giyan), Raam comes to dwell in the mind, and then, the fruit (of Aatam-Giyan…) is obtained. ||1|| (sggs 491).
  • ਹਰਿ ਹਰਿ ਕਰਹਿ ਨਿਤ ਕਪਟੁ ਕਮਾਵਹਿ ਹਿਰਦਾ ਸੁਧੁ ਨ ਹੋਈ ॥ : One who utters ‘Hari Hari’, while constantly practicing deception, (his) Heart cannot become pure. (sggs 732).
  • ਮੁਖਹੁ ਹਰਿ ਹਰਿ ਸਭੁ ਕੋ ਕਰੈ ਵਿਰਲੈ ਹਿਰਦੈ ਵਸਾਇਆ ॥ ਨਾਨਕ ਜਿਨ ਕੈ ਹਿਰਦੈ ਵਸਿਆ ਮੋਖ ਮੁਕਤਿ ਤਿਨ੍ਹ੍ਹ ਪਾਇਆ ॥੮॥੨॥ : Everyone utters the Divine Naam with their mouths (ਬਾਹਰੋਂ ਬਾਹਰੋਂ – from outside, superficially), but only a few enshrine it within their Hearts (i.e., minds). (sggs 565).

Ajapaa Jaap (‘ਅਜਪਾ ਜਾਪੁ’)

Thus the ‘Jap’ indicated in the Gurbani is ‘Ajapaa Jaap‘ (‘ਮਨ ਮਹਿ’,’ਆਤਮ ਮਹਿ’…)

The letter ‘A’: in Ajapaa‘ indicates without the external senses (i.e., without external tongue etc.). That is, constant or unbroken Shabad-Awareness — unbroken Shabad-Surat, the Gurmukh Lifestyle, the Divine-oriented Life…

  • 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).

Clearly, just repeating, for example ‘Waheguru, Waheguru…’ is NOT the GURBANI’S Naam Japnaa or Naam Padaarath!

  • ਰਾਮ ਨਾਮੁ ਆਤਮ ਮਹਿ ਸੋਧੈ ॥ : (A true devotee) searches for the Raam Naam within his own soul (sggs 274).
  • ਉਸਤਤਿ ਮਨ ਮਹਿ ਕਰਿ ਨਿਰੰਕਾਰ ॥ : Praise the Formless Divine in your mind. (sggs 281).

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11 comments

  1. Thank you prince Ji for taking the time to share your Vichaar.
    Brother Prakash S. Bagga has summed up nicely. If I may add my two cents!

    With regard to “Chakra”, coiled “Kundilini” at the base Chakra, etc., the Gurbani differs with the Yogis. Many verses of the Gurbani address Yogis to remove doubts.
    The Gurbani indicates the Kundilini uncoils (disentangles, rises, awakens, enlightens, untied, etc.) in the Satsangat. Now, what’s Satsangat? Essentially, when the mind has linked with Sat (Truth), that is Satsangat. Obviously the hint here is toward the twisted Budhi (intellect), deluded Budhi, corrupted Budhi, coiled or entangled Budhi, ਮਨਮੁਖਿ ਵਿਰਤੀ, ਸਾਕਤ ਵਿਰਤੀ, ਮਾਇਆਧਾਰੀ ਵਿਰਤੀ, the knot of egotism, or ignorance, twisted or doubt-ridden mind…

    The Gurbani indicates that such twisted or coiled Budhi becomes uncoiled or disentangled in the Satsangat. In other words, “Kundilini” (ਮਨ ਦੇ ਵੱਟ-mind’s twists or crookedness) becomes untangled when it links or associate with Sat (Truth – its Mool, Source, Joti-Svaroop…).
    • ਕੁੰਡਲਨੀ ਸੁਰਝੀ ਸਤਸੰਗਤਿ ਪਰਮਾਨੰਦ ਗੁਰੂ ਮੁਖਿ ਮਚਾ ॥: Kundilini surjhee satsangati… (sggs 1402).
    • ਖਟੁ ਮਟੁ ਦੇਹੀ ਮਨੁ ਬੈਰਾਗੀ ॥ ਸੁਰਤਿ ਸਬਦੁ ਧੁਨਿ ਅੰਤਰਿ ਜਾਗੀ ॥ ਵਾਜੈ ਅਨਹਦੁ ਮੇਰਾ ਮਨੁ ਲੀਣਾ ॥ ਗੁਰ ਬਚਨੀ ਸਚਿ ਨਾਮਿ ਪਤੀਣਾ ॥੧॥: Khatu matu dehee manu bairaagee… (sggs 903).

  2. In Gurbanee we have been specifically directed to VIBRATING DIVINE SOUND and this DIVINE SOUND is to be recognized as SABADu HARiHARi………………………………………………………………….

  3. Deep love…..
    Name,naam,,word,,,akhar,,,the sound current, happening in no gunas realm….nirgun zone..the MAUN state, the epicenter which vibrates jivas anhanta, throat chakra and we create chatter.

    ਸਰਗੁਨ ਨਿਰਗੁਨ ਨਿਰੰਕਾਰ ਸੁੰਨ ਸਮਾਧੀ ਆਪਿ ॥ सरगुन निरगुन निरंकार सुंन समाधी आपि ॥ Sargun nirgun nirankār sunn samāḏẖī āp. He possesses all qualities; He transcends all qualities; He is the Formless Lord. He Himself is in Primal Samaadhi.

  4. Great biog clearing up a common misconception. As Gurbani reminds us ‘everything is within’ not external. The Guru also shows you this, for example, try any chant without love is tasteless but simply contemplating on the beloved with love makes the heart blossom forth !

  5. There is a close relationship between •ਸਤਿਗੁਰੁ (Satiguru),ਨਾਮੁ (Naamu)
    and ਸਬਦੁ (sabadu).
    •ਸਤਿਗੁਰੁ is THE ENTITY and ਨਾਮੁ its associated LATENT POWER and
    ਸਬਦੁ ascribing IDENTITY of ਸਤਿਗੁਰੁ and THE LATENT POWER. of ਨਾਮੁ.
    Thus it is essential rather must to serve ਸਤਿਗੁਰੁ for its grace for ਨਾਮੁ.

  6. A Quote from Gurbanee as
    ” ਕਹੁ ਨਾਨਕ ਗੁਰਿ ਚਲਤੁ ਦਿਖਾਇਆ ਮਨ ਮਧੇ ਹਰਿ ਹਰਿ ਰਾਵਨਾ ॥੮॥੨॥੫॥ {ਪੰਨਾ 1018}
    It is obvious that repeation of THE WORD as NAAMu has to be within MUN itself.
    It should be interesting to understand the reference meanings of the words NAAMu and NAAM.
    For this it would be worth knowing what is NAAMu?
    In fact from Gurbanee one can understand that NAAMu is being refered to ਸਬਦੁ i e A SINGLE WORD and NAAM is therefore reference for Infinite Number of ਸਬਦੁ .
    Therefore NAAM is infinetly existing all over and one can not have
    access to NAAM but one can have access to A Unit of NAAM as NAAMu .
    Moreover NAAMu can be obtained only thru SATiGuRu as one takes drops of any liquid medicine.
    A quote in this context as
    “HUM CHTRIK DEEN SATiGuR SURNAA_EE HARiHARi NAAMu
    BOOND MUKHi PAAYEE”

  7. ਜਨੁ is a very very special reference

    Thank you Bhai Sahib Jio!

    Yes, as the Gurbani says, “ਜਨ – Jan” is Mool-realized:
    • ਮੂਲਿ ਲਾਗੇ ਸੇ ਜਨ ਪਰਵਾਣੁ ॥: Mooli laage se jan parvaanu (sggs 365).
    • ਧਨੁ ਧਨੁ ਹਰਿ ਜਨ ਜਿਨਿ ਹਰਿ ਪ੍ਰਭੁ ਜਾਤਾ ॥: Dhanu dhanu hari jan jini hari prabhu jaataa (sggs 96).

  8. ਰਾਗੁ ਦੇਵਗੰਧਾਰੀ ਮਹਲਾ ੪ ਘਰੁ ੧ ॥

    ਸੇਵਕ ਜਨ ਬਨੇ ਠਾਕੁਰ ਲਿਵ ਲਾਗੇ ॥ ਜੋ ਤੁਮਰਾ ਜਸੁ ਕਹਤੇ ਗੁਰਮਤਿ ਤਿਨ ਮੁਖ ਭਾਗ ਸਭਾਗੇ ॥੧॥ ਰਹਾਉ ॥ ਟੂਟੇ ਮਾਇਆ ਕੇ ਬੰਧਨ ਫਾਹੇ ਹਰਿ ਰਾਮ ਨਾਮ ਲਿਵ ਲਾਗੇ ॥ ਹਮਰਾ ਮਨੁ ਮੋਹਿਓ ਗੁਰ ਮੋਹਨਿ ਹਮ ਬਿਸਮ ਭਈ ਮੁਖਿ ਲਾਗੇ ॥੧॥ ਸਗਲੀ ਰੈਣਿ ਸੋਈ ਅੰਧਿਆਰੀ ਗੁਰ ਕਿੰਚਤ ਕਿਰਪਾ ਜਾਗੇ ॥ ਜਨ ਨਾਨਕ ਕੇ ਪ੍ਰਭ ਸੁੰਦਰ ਸੁਆਮੀ ਮੋਹਿ ਤੁਮ ਸਰਿ ਅਵਰੁ ਨ ਲਾਗੇ ॥੨॥੧॥ {ਪੰਨਾ 527}

    •ਜਨੁ is a very very special reference as should be clear from the above quote. Considering ਸੇਵਕ ਜਨ ਬਨੇ ਠਾਕੁਰ ਲਿਵ ਲਾਗੇ shows howਸੇਵਕ can beome ਜਨ.
    Here the reference for ਜਨ. is related to the status of “SPOUSE”
    which is the state of being in union with PRABHu.(EKANKAARu)

    How ਸੇਵਕ ਜਨ ਬਨੇ by ਠਾਕੁਰ ਲਿਵ ਲਾਗੇ . So only ਜਨ can praise the LORD in ਗੁਰਮਤਿ way and their ਲਿਵ is with ਹਰਿ ਰਾਮ ਨਾਮ .

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