Seven Days of a Sikh

In addition to analogies, similes, allegories, metaphors, idioms, euphemism, symbolic expressions, figurative or mystic representations and illustrations, the Sri Guru Granth Sahib (SGGS) has also used days of the week etc. to hammer Wisdom (Giaan) into our deluded heads.

Days of the week and Gurbani (SGGS)

In short, the word ‘Sikh‘ simply means ‘learner-ਸਿਖਿਆਰਥੀ’.

  • ਸਿਖੀ ਸਿਖਿਆ ਗੁਰ ਵੀਚਾਰਿ ॥ ਨਦਰੀ ਕਰਮਿ ਲਘਾਏ ਪਾਰਿ ॥ : Sikhi is contemplation on Guru’s teaching (Instructions, Wisdom, Counsel, Guide, Upadesh, Giyan, Bibek) and acting on it. Being blessed by the Grace of the Guru’s teaching one then crosses the ocean of worldly temptations and their corrupting influences (Bhav Saagar). (sggs 465).

Starting with the name SUNDAY, the SGGS asserts a Sikh‘s Sunday would be when he engages in Bhagti — (1) learning, realizing or awakening the Wisdom of the SGGS (Giaan Bhagti or Gurmat Bhagti) and Virtues within, (2) and then live daily life accordingly! With the help of Understanding obtained through this persistent Bhagti, a person will be successful in impeding the flow of desires (Trishanaa, Vaasanaa, sense-slavery etc.) — ‘Mansaa thambh-ਮਨਸਾ ਥੰਭ’.

  • ਬਾਰ ਬਾਰ ਹਰਿ ਕੇ ਗੁਨ ਗਾਵਉ ॥ ਗੁਰ ਗਮਿ ਭੇਦੁ ਸੁ ਹਰਿ ਕਾ ਪਾਵਉ ॥੧॥ ਰਹਾਉ ॥ ਆਦਿਤ ਕਰੈ ਭਗਤਿ ਆਰੰਭ ॥ ਕਾਇਆ ਮੰਦਰ ਮਨਸਾ ਥੰਭ ॥ ਅਹਿਨਿਸਿ ਅਖੰਡ ਸੁਰਹੀ ਜਾਇ ॥ ਤਉ ਅਨਹਦ ਬੇਣੁ ਸਹਜ ਮਹਿ ਬਾਇ ॥੧॥: (Says Kabeer!) I live by the divine Virtues all the time. Reaching the Guru’s feet (i.e. Gur-Wisdom), I have discovered this secret by which one can meet ‘Hari’ (i.e. Mool, Source, Jot Saroop…) ||1||Pause|| (A person who by living the divine Virtues all the time’) begins Bhagti, this Bhagti serves as a pillar to his body-home (i.e. his mind and senses do not wander around), Scented with Bhagti, his Consciousness (Surat) remains constantly attached (at the Gur-feet) day and night. Then, dwelling in unbroken (divine Consciousness or Surat…), the mind (as it were) plays the flute (of the divine Consciousness..)! ||1|| (sggs 344).

Next — on account of the Bhagti he already started — the Gurbani says a Sikh’s MONDAY would be when Giaan-Amrit starts trickling down in the mind. By tasting (this Amrit, the mind immediately becomes free of all Bikaar (lust, anger, greed, attachment, pride.)

  • ਸੋਮਵਾਰਿ ਸਸਿ ਅੰਮ੍ਰਿਤੁ ਝਰੈ ॥ ਚਾਖਤ ਬੇਗਿ ਸਗਲ ਬਿਖ ਹਰੈ ॥: Monday: (By living the divine Virtues all the time) the cooling or soothing Amrit trickles within. By tasting (this Amrit), the mind immediately becomes free all Bikaar (lust, anger, greed, attachment, pride.). (sggs 344).

Next, the Gurbani tells a Sikh’s TUESDAY would be when he, as if, has built a fortress (of Virtues, Bhagati, Wisdom…) around his mind. Furthermore, he also understands the way of working of Bikaars (lust, anger, greed etc.) as to how they function. The implication is that, once one understands how Bikaars operate and attack, they cannot assault him for he will be alert, awake and aware.

  • ਮੰਗਲਵਾਰੇ ਲੇ ਮਾਹੀਤਿ ॥ ਪੰਚ ਚੋਰ ਕੀ ਜਾਣੈ ਰੀਤਿ ॥: Tuesday: (By living the divine Virtues all the time, he, as if) builds a fortress (of Virtues, Bhagati, Wisdom…) around his mind. He understands the method of (attacking) of the five thieves (i.e. Bikaar). (sggs 344).

Next, the Gurbani asserts a Sikh’s WEDNESDAY would be when his Budhi becomes Enlightened with the Gur-Giaan (Wisdom, Aatam Giaan. Light of Naam.

  • ਬੁਧਵਾਰਿ ਬੁਧਿ ਕਰੈ ਪ੍ਰਗਾਸ ॥ ਹਿਰਦੈ ਕਮਲ ਮਹਿ ਹਰਿ ਕਾ ਬਾਸ ॥: Wednesday: (By living the divine Virtues all the time, he) enlightens his Budhi (intellect, understanding, Wisdom…), and makes the abode of ‘Hari’ in the Heart-Lotus. (sggs 344).

Next, the Gurbani says a Sikh’s THURSDAY would be when he transcends Maya‘s entanglements. Also, transcending the doubt about trinity, he becomes immersed in One Rabb.

  • ਬ੍ਰਿਹਸਪਤਿ ਬਿਖਿਆ ਦੇਇ ਬਹਾਇ ॥ ਤੀਨਿ ਦੇਵ ਏਕ ਸੰਗਿ ਲਾਇ ॥: Thursday: (By living the divine Virtues all the time, he) discharges the influence of Maya in the flow (of Bhagti, Wisdom, Virtues…). He thus gets trinity immersed in One Rabb. (sggs 344).

Next, the Gurbani tells a Sikh’s FRIDAY would be when his intellect (ਸੋਚ, Budhi), and applies the Gur-Wsdom to his daily life. In other words, now the intellect follows the Gur-Wisdom when he transacts with the world of gross objects, the field of emotions, and the realm of thoughts. He thus constantly struggles with his our mind.

  • ਸੁਕ੍ਰਿਤੁ ਸਹਾਰੈ ਸੁ ਇਹ ਬ੍ਰਤਿ ਚੜੈ ॥ ਅਨਦਿਨ ਆਪਿ ਆਪ ਸਿਉ ਲੜੈ ॥ ਸੁਰਖੀ ਪਾਂਚਉ ਰਾਖੈ ਸਬੈ ॥ ਤਉ ਦੂਜੀ ਦ੍ਰਿਸਟਿ ਨ ਪੈਸੈ ਕਬੈ ॥੬॥ : Friday: (By living the divine Virtues all the time) make the good earnings (of divine Bhagti, Virtues, Wisdom…) the support of life. Within your being, confront your very own base self everyday. Subdue the base five (Bikaar) and keep them grounded. Only then will you not entertain any other (delusional) notions. ||6|| (sggs 344).

Next, the Gurbani asserts a Sikh’s SATURDAY would be when, applying the Gurmat Wisdom, he keeps the Jot (Light) stable within.

  • ਥਾਵਰ ਥਿਰੁ ਕਰਿ ਰਾਖੈ ਸੋਇ ॥ ਜੋਤਿ ਦੀ ਵਟੀ ਘਟ ਮਹਿ ਜੋਇ ॥ ਬਾਹਰਿ ਭੀਤਰਿ ਭਇਆ ਪ੍ਰਗਾਸੁ ॥ ਤਬ ਹੂਆ ਸਗਲ ਕਰਮ ਕਾ ਨਾਸੁ ॥੭॥: Saturday: (By living the divine Virtues all the time, he) keeps the Light stable within, (as a result of) the wick of the divine Light within, he sees only the divine Light shines inside and outside (i.e., he sees the Light of the one Rabb within himself and in the entire creation), and then all his (evil thinking or evil) actions are destroyed. ||7|| (sggs 344).

Gurbani addresses the mind

The Gurbani unequivocally speaks at the level of the mind (ਗੁਰਬਾਣੀ ਅੰਦਰ ਦੀਆਂ ਗੱਲਾਂ ਕਰਦੀ ਹੈ…). Hence, it’s the mind that needs to become a Sikh.

  • ਸਬਦੁ ਗੁਰੂ ਸੁਰਤਿ ਧੁਨਿ ਚੇਲਾ ॥: The SHABAD is my GURU, and my consciousness (Surat) is the disciple (of this SHABAD GURU). (sggs 943).
  • ਜੇ ਕੋ ਸਿਖੁ ਗੁਰੂ ਸੇਤੀ ਸਨਮੁਖੁ ਹੋਵੈ ॥ ਹੋਵੈ ਤ ਸਨਮੁਖੁ ਸਿਖੁ ਕੋਈ ਜੀਅਹੁ ਰਹੈ ਗੁਰ ਨਾਲੇ ॥ ਗੁਰ ਕੇ ਚਰਨ ਹਿਰਦੈ ਧਿਆਏ ਅੰਤਰ ਆਤਮੈ ਸਮਾਲੇ ॥ ਆਪੁ ਛਡਿ ਸਦਾ ਰਹੈ ਪਰਣੈ ਗੁਰ ਬਿਨੁ ਅਵਰੁ ਨ ਜਾਣੈ ਕੋਏ ॥ ਕਹੈ ਨਾਨਕੁ ਸੁਣਹੁ ਸੰਤਹੁ ਸੋ ਸਿਖੁ ਸਨਮੁਖੁ ਹੋਏ ॥੨੧॥: If any ‘Sikh’ (learner-ਸਿਖਿਆਰਥੀ of the SGGS) wants to become truly faithful turn to the Guru (Shabad); then that Sikh must follow the Gur (i.e. Giyan-Wisdom. That Sikh should contemplate on the Guru’s spiritual Giyan-Wisdom and enshrine it in the mind. Renouncing self-conceit, he/she always contemplate on the Guru (Shabad), and does not consider anyone else except the Guru as spiritual Guide. Nanak says, listen, O seekers: such a ‘Sikh‘ has his/her mind always connected to the Guru (ShabadGiyan-Wisdom). ||21|| (sggs 919).
  • ਗੁਰੁ ਸਿਖੀ ਦਾ ਸਮਝਣਾ ਜੋਤੀ ਜੋਤਿ ਜਗਾਵਣਹਾਰਾ।: To understand Sikhi is to have the ‘Joti’ (mind, consciousness, Surat-ਸੁਰਤ…) Awakened to ‘Joti’ (Mool, True Nature, Wisdom or Gur-Giaan…). (Bhai Gurdaas, Vaar 28).

That said, Sikhi is the Internal Way of life. Therefore, Sikhi has to be lived in Sahaj Maarag — Natural State of Being, state of Wisdom, Gurmukh Lifestyle, divine life etc.

  • ਗੁਰਸਿਖੀ ਅੰਮ੍ਰਿਤੁ ਬੀਜਿਆ ਤਿਨ ਅੰਮ੍ਰਿਤ ਫਲੁ ਹਰਿ ਪਾਏ ॥: The Gursikhs who have sown Naam-Amrit, they have received ‘Hari’ (Mool, Source, Jot Saroop…) as the Amrit-Fruit. (sggs 302).
  • ਜਿਥੈ ਜਾਇ ਬਹੈ ਮੇਰਾ ਸਤਿਗੁਰੂ ਸੋ ਥਾਨੁ ਸੁਹਾਵਾ ਰਾਮ ਰਾਜੇ ॥ ਗੁਰਸਿਖੀ ਸੋ ਥਾਨੁ ਭਾਲਿਆ ਲੈ ਧੂਰਿ ਮੁਖਿ ਲਾਵਾ ॥ ਗੁਰਸਿਖਾ ਕੀ ਘਾਲ ਥਾਇ ਪਈ ਜਿਨ ਹਰਿ ਨਾਮੁ ਧਿਆਵਾ ॥ ਜਿਨ੍ਹ੍ਹ ਨਾਨਕੁ ਸਤਿਗੁਰੁ ਪੂਜਿਆ ਤਿਨ ਹਰਿ ਪੂਜ ਕਰਾਵਾ ॥੨॥: O God, blessed or beautiful is that place (i.e. mind) in which the Satiguru (True Wisdom-ਸਚਾ ਗਿਆਨ) becomes established (Awakened). Gur-Sikhs (learners of the SGGS) seek out that Place (i.e. the mind) in which the Wisdom abides for they want to become like that. Gur-Sikhs who ponder on the Naam (Wisdom / Virtues), their efforts fall in the right place. Nanak, those who adore the True Wisdom, are adored by others. ॥2॥ (sggs 450).
  • ਗੁਰੂ ਸਮੁੰਦੁ ਨਦੀ ਸਭਿ ਸਿਖੀ ਨਾਤੈ ਜਿਤੁ ਵਡਿਆਈ ॥: (This is the true bath or Ishanaan of a Sikh) the Guru (as if) is the ocean, His teachings (as if) are all rivers, bathing in (this Gur-Wisdom, Gur-Sikhya…) (i.e, by attuning consciousness to it) glory is obtained. (sggs 150).
  • ਗੁਰਮੁਖਿ ਬਿਗਸੈ ਸਹਜਿ ਸੁਭਾਇ ॥: The Gurmukh blossoms forth through Sahaj. (sggs 1173).

Gurbani says ALL hours, days, months, seasons etc. are AUSPICIOUS

Briefly, an ‘hour’ is a 1/24th of the total period of rotation of the earth on its axis. This rotation causes day and night depending upon which half of the earth faces the Sun. There is nothing sacrosanct about this number of 24 hours that make our day. In addition, earth orbits around the Sun once a year (once in 365 days, and about 6 hours). In turn, the year is divided into 12 months. The seasons result from this rotation as well.

Apparently, the durations of days, months, years and seasons are arbitrarily chosen by humans. However, the Gurbani says they all are equally auspicious in the eyes of the divine Hukam (System-Rule-Law of Nature, Universal Energy…). Thus, the Gurbani asserts there is NO inauspicious day, hour, month, year, season etc.

  • ਹਰਿ ਸਿਮਰਨ ਕੀ ਸਗਲੀ ਬੇਲਾ ॥: Every time is a good time to remember the Omnipresent and Omni-imbed Creator. (sggs 1150).
  • ਸਾ ਵੇਲਾ ਪਰਵਾਣੁ ਜਿਤੁ ਸਤਿਗੁਰੁ ਭੇਟਿਆ ॥ : That time when the creator is remember is accepted. (sggs 521).
  • ਅੰਮ੍ਰਿਤ ਵੇਲਾ ਸਚੁ ਨਾਉ ਵਡਿਆਈ ਵੀਚਾਰੁ ॥ : (The spiritual objective is to make my) life Amrit (by being imbued with the Naam or Shabad) and contemplating glorious Virtues of the One Creator. (sggs 2).
  • ਜੇ ਵੇਲਾ ਵਖਤੁ ਵੀਚਾਰੀਐ ਤਾ ਕਿਤੁ ਵੇਲਾ ਭਗਤਿ ਹੋਇ ॥ : If the good and bad of times (for Bhagti) is the discourse, then when will be the Creator be contemplated on (Bhagti)? (sggs 35).
  • ਸਭੇ ਵੇਲਾ ਵਖਤ ਸਭਿ ਜੇ ਅਠੀ ਭਉ ਹੋਇ ॥ : Love for the Creator is for ALL TIMES, for all of the eight ‘Pahar‘ (24-hours). (sggs 146).
  • ਵੇਲਾ ਸਚੁ ਪਰਵਾਣੁ ਸਬਦੁ ਪਛਾਣਸੀ ॥੪॥ : The time that is acceptable when the God-Linking shabad is related to. (sggs 422).
  • ਸਭੇ ਵਖਤ ਸਭੇ ਕਰਿ ਵੇਲਾ ॥ ਖਾਲਕੁ ਯਾਦਿ ਦਿਲੈ ਮਹਿ ਮਉਲਾ ॥ : I make ALL HOURS; ALL MY TIME. (I create time by being) in remembrance of my Creator Lord. (sggs 1084).
  • ਸਾ ਵੇਲਾ ਸੋ ਮੂਰਤੁ ਸਾ ਘੜੀ ਸੋ ਮੁਹਤੁ ਸਫਲੁ ਹੈ ਮੇਰੀ ਜਿੰਦੁੜੀਏ ਜਿਤੁ ਹਰਿ ਮੇਰਾ ਚਿਤਿ ਆਵੈ ਰਾਮ ॥ : O my mind! That time, that second, that hour, that month that I contemplate on my Omnipresent and Omni-imbed Creator is Fruitful. (sggs 540).
  • ਨਾਨਕ ਜਿਤੁ ਵੇਲਾ ਵਿਸਰੈ ਮੇਰਾ ਸੁਆਮੀ ਤਿਤੁ ਵੇਲੈ ਮਰਿ ਜਾਇ ਜੀਉ ਮੇਰਾ ॥੫॥: Nanak, my spirituality dies (spiritual death-ਆਤਮਕ ਮੌਤ) at time that I dis-remember my Creator Master. ॥5॥ (sggs 562).
  • ਨਾਨਕ ਸੋਈ ਦਿਨਸੁ ਸੁਹਾਵੜਾ ਜਿਤੁ ਪ੍ਰਭੁ ਆਵੈ ਚਿਤਿ ॥ ਜਿਤੁ ਦਿਨਿ ਵਿਸਰੈ ਪਾਰਬ੍ਰਹਮੁ ਫਿਟੁ ਭਲੇਰੀ ਰੁਤਿ ॥੧॥ : O Nanak! The day is beautiful (auspicious), the day ‘Prabh’ (Mool, Jot Saroop) dwells in the mind. Know that day and that season (i.e., time etc.) is accursed (inauspicious) the day and season ‘Paarbrahm’ (Sukh Saagar, integrated mind) is forgotten. (sggs 318).
  • ਇਉ ਕਹੈ ਨਾਨਕੁ ਧੰਨੁ ਸੁ ਵੇਲਾ ਜਿਤੁ ਮੈ ਸਤਿਗੁਰੁ ਮਿਲਿਆ ਸੋ ਸਹੁ ਚਿਤਿ ਆਇਆ ॥੮॥ : Thus, says Nanak, that time is Blessed when I Realize my Guru and the Creator comes to mind. ॥8॥ (sggs 441).
  • ਜਹ ਚਿਤਿ ਆਵਹਿ ਸੋ ਥਾਨੁ ਸੁਹਾਵਾ ॥ ਜਿਤੁ ਵੇਲਾ ਵਿਸਰਹਿ ਤਾ ਲਾਗੈ ਹਾਵਾ ॥੧॥:(O God!) the blessed or beautiful place is that mind in which you are remembered. The moment I forget You, I sigh in grief. ||1|| (sggs 563).
  • ਮਤਾ ਮਸੂਰਤਿ ਅਵਰ ਸਿਆਨਪ ਜਨ ਕਉ ਕਛੂ ਨ ਆਇਓ ॥ ਜਹ ਜਹ ਅਉਸਰੁ ਆਇ ਬਨਿਓ ਹੈ ਤਹਾ ਤਹਾ ਹਰਿ ਧਿਆਇਓ ॥੧॥: The Jan (Gurmukh, Daas, Bhagat…) does not confer to any opinion, advice, or other clever tricks (as to when and where to remember Naam). Whenever the occasion arises, there, he focuses or remembers Hari (Mool, Source, Naam: Giaan, Virtues…). ||1|| (sggs 498).
  • ਮਾਹਾ ਰੁਤੀ ਸਭ ਤੂੰ ਘੜੀ ਮੂਰਤ ਵੀਚਾਰਾ ॥ ਤੂੰ ਗਣਤੈ ਕਿਨੈ ਨ ਪਾਇਓ ਸਚੇ ਅਲਖ ਅਪਾਰਾ ॥: (O Paarbrahm!) You can be Reflected upon through all the months, all the seasons, all the hours, and all the moments (i.e., there is no specific time, place, or season for Reflection or Vichaar). O Unfathomable and Infinite God, no one has ever realized You by calculations. (sggs 140). (sggs 140).
  • ਜੇ ਸਉ ਵਰ੍ਹਿਆ ਜੀਵਣ ਖਾਣੁ ॥ ਖਸਮ ਪਛਾਣੈ ਸੋ ਦਿਨੁ ਪਰਵਾਣੁ ॥੨॥: If (one) were to live and eat for hundred years, that day (of one’s life) alone would be authentic (acceptable, approved, auspicious…), when (one) Realizes the One Creator Within. ||2|| (sggs 349).

That said, it is sheer ignorance and superstition to believe how the days of a week can be divided into ‘AUSPICIOUS’ and ‘INAUSPICIOUS’ when the periods of spin and rotation of earth and other planets are determined by the System-Rule-Laws of Nature!!

  • ਥਿਤੀ ਵਾਰ ਸੇਵਹਿ ਮੁਗਧ ਗਵਾਰ ॥: Only idiots and fools observe the lunar days and the week days (i.e., good and bad, omens). (sggs 843).
  • ਮਾਹ ਦਿਵਸ ਮੂਰਤ ਭਲੇ ਜਿਸ ਕਉ ਨਦਰਿ ਕਰੇ ॥: The months days and moments are auspicious when (we) become good (i.e., abide in Naam, Wisdom, Virtues, Truth, Hukam etc.). (sggs 136).
  • ਸਫਲ ਮੂਰਤੁ ਸਫਲਾ ਘੜੀ ਜਿਤੁ ਸਚੇ ਨਾਲਿ ਪਿਆਰੁ ॥ ਦੂਖੁ ਸੰਤਾਪੁ ਨ ਲਗਈ ਜਿਸੁ ਹਰਿ ਕਾ ਨਾਮੁ ਅਧਾਰੁ ॥ ਬਾਹ ਪਕੜਿ ਗੁਰਿ ਕਾਢਿਆ ਸੋਈ ਉਤਰਿਆ ਪਾਰਿ ॥੩॥ : Auspicious is that time, and fruitful is that moment, which is passed in Love of the Creator. Suffering and sorrow do not touch that person who have the Support of God’s Naam (Wisdom / Virtues). Only that person is truly saved whom the Guru (i.e. Wisdom) pulls out of the worldly ocean (of life, Maya, vices or Bikaar). (sggs 44).
  • ਮਾਹਾ ਰੁਤੀ ਸਭ ਤੂੰ ਘੜੀ ਮੂਰਤ ਵੀਚਾਰਾ ॥ ਤੂੰ ਗਣਤੈ ਕਿਨੈ ਨ ਪਾਇਓ ਸਚੇ ਅਲਖ ਅਪਾਰਾ ॥: (O Paarbrahm!) You can be Reflected upon through all the months, all the seasons, all the hours, and all the moments (i.e., there is no specific time, place, or season for Reflection or Vichaar). O True, Unseen and Infinite (Paarbrahm)! No one has obtained You by calculations (sggs 140).

Hence, the Gurbani asserts that the fabricated or assumed (ਮੰਨ-ਘੜੰਤ) limitations of place or time for engaging in Bhagti is nothing but utter foolishness, which will only impede or block Bhagti. The Gurbani declares:

  • ਥਿਤੀ ਵਾਰ ਤਾ ਜਾ ਸਚਿ ਰਾਤੇ ॥ ਬਿਨੁ ਨਾਵੈ ਸਭਿ ਭਰਮਹਿ ਕਾਚੇ ॥੭॥: The lunar days or the week days become beneficial only when (the mind) becomes imbued in Truth. Those who do not live by the Naam (Wisdom, Virtues, Hukam, Truth etc.), all of them keep on wandering (doubt-ridden…) due to ignorance or falsehood. ||7|| (sggs 842).
  • ਭੇਖੁ ਭਵਨੀ ਹਠੁ ਨ ਜਾਨਾ ਨਾਨਕਾ ਸਚੁ ਗਹਿ ਰਹੇ ॥੧॥: I know nothing about religious robes, pilgrimages or stubbornness; O Nanak, I only hold tight to the Truth ||1|| (sggs 843).

Aptly, the Gurbani asks:

  • ਭਾਈ ਰੇ ਭਗਤਿਹੀਣੁ ਕਾਹੇ ਜਗਿ ਆਇਆ ॥: O brother! What is the meaning of coming into the world of a person who is deprived of Bhagti? (sggs 64).
  • ਪ੍ਰਾਣੀ ਤੂੰ ਆਇਆ ਲਾਹਾ ਲੈਣਿ ॥ ਲਗਾ ਕਿਤੁ ਕੁਫਕੜੇ ਸਭ ਮੁਕਦੀ ਚਲੀ ਰੈਣਿ ॥੧॥ ਰਹਾਉ ॥: O mortal, you came to earn a (Spiritual) Profit. What Kufakarhe are you attached to (Karamkaand, undesirable work, useless or Mayaic activities, Manmukh or Saakat lifestyle, ਫੱਕੜੀ ਪੈਣ ਵਾਲੇ ਕੰਮ, ਖੁਆਰੀ ਵਾਲੇ ਕੰਮ, ਫਜੂਲ ਕੰਮ…)? Your life-night is coming to its end. ||1||Pause|| (sggs 43).


  1. dear sir
    Thanks and regards for your reflections on the terms ‘saram’ and ‘sochai soch na hovai’ in the Japji.May waheguru always guide you in the selfless effort of yours of spreading the message of the shabad Guru to the common people.

  2. dear sir
    I would love to understand from you the meaning of the term saram used in the lines saram pat jholi dhian ki kareh bibhut from the japji sahib.Thanks and regards.

  3. Dear Brother Ravinder Singh Ji,

    meaning of the term saram…

    Based upon what we have heard, our take is as follows.

    In this stanza (ਮੁੰਦਾ ਸੰਤੋਖੁ ਸਰਮੁ ਪਤੁ ਝੋਲੀ ਧਿਆਨ ਕੀ ਕਰਹਿ ਬਿਭੂਤਿ ॥… sggs 6), Baabaa Nanak is having conversation with Yogis.

    Yogis used to beg for food, and so on.

    By using the word “Saramu” (ਸਰਮੁ), Baabaa Nanak Teaches them Gurmat – “Kirat Karnee”, the righteous way of living that includes honest or truthful way of work (to righteously work for what you eat – honest labor, ਦਸਾ ਨੋਂਹਾ ਦੀ ਕਿਰਤ ਕਮਾਈ, ਉੱਦਮ, ਮਿਹਨਤ…).

    Why? Because, the Gurbani’s Updesh (ਉਪਦੇਸ) is:
    • ਘਾਲਿ ਖਾਇ ਕਿਛੁ ਹਥਹੁ ਦੇਇ ॥ ਨਾਨਕ ਰਾਹੁ ਪਛਾਣਹਿ ਸੇਇ ॥੧॥ (sggs 1245).

    The implication is: If one does not truthfully work to earn his living then their is no question of him sharing with others (“Vand Shaknaa”)! In other words, if one is devoid of “Kirat Kamaaee”, he will remain devoid of the practice of “Vand Shaknaa”! In turn, in the absence of both “Kirat Kamaaee” and “Vand Shaknaa”, he cannot honestly practice “Naam Japnaa”!

    Apparently, by using this word “Saramu” (ਸਰਮੁ), Baabaa Nanak indirectly Teaches Yogis to work, and thus stop being freeloader on the society (ਬੇਹਲੇ ਖਾਣ ਅਤੇ ਮੰਗਣਹਾਰੀ ਬਿਰਤੀ ਤੋਂ ਰੋਕਣਾ…).

    Bhul Chuk Maaf Ji.

  4. Dear Roop Ji, based upon what we have heard, the meaning of “ਸੋਚੈ ਸੋਚਿ ਨ ਹੋਵਈ ਜੇ ਸੋਚੀ ਲਖ ਵਾਰ ॥: Sochai sochi n hovaee je sochee lakh vaar” in nutshell is that to know (to Realize, understand, recogniz…) the “ੴ” (ਰਚਨਹਾਰ…) is beyond thinking, even if someone thinks hundreds of thousands of times. For all mundane thinking is in Maya.

    ਭਾਵ, “ੴ” ਬਾਰੇ ਜਾਣ ਲੈਣਾ ਮਨੁੱਖੀ ਸੋਚ ਤੋਂ ਪਰੇ ਦੀ ਗੱਲ ਹੈ, ਭਾਵੇ ਕੋਈ ਲੱਖਾ ਵਾਰ ਵੀ ਕਿਉ ਨਾ ਸੋਚਦਾ ਰਹੇ ।

    Similarly, the Gurbani next indicates that by keeping “Chup” or mum (silent, mute…) the “ੴ” can not be known either. Why? Because, by just keeping the mum, the coceptualizing mind does not stop thinking (ਸੋਚਣਾ)!!!

    Bhul Chuk Maaf ji.

  5. Dear Roop,

    Your noble thoughts and concern about Shabad Vichaar being (made) available to your village folks are really praise worthy. In my opinion, your second question (kind of) answers your first question. Yes Waheguru indeed will bless them if they sincerely just do their meditations. Infact I see such blessings bef=ginning to shower on them already as someone has started thingking about them. :) I don’t know to what extent has technology penetrated your village, but you can make these downloads available to a few select dependable persons there requesting them to share the resource. Even a single E-book like Kindle can serve as a convenient media for storing a huge information – pratically everything you will ever wish to share – including audio files. Alternatively yoou can download and print the Gurmukhi translations etc , print them in multiple copies and make them available in your village entrusting someone to undertake responsibility of spreading the ‘light’ around.

    Just a few thoughts but I am sure you will find something that will work for your village. As I said, the blessings for that village have already begun manifesting in the form of these noble thoughts sprouting in your mind. Good luck and may Waheguru bless you with your divine endevors.


  6. Thank you Ravinder and Karamjeet veer ji.

    There is a lot of focus on SHABAD VICHAAR on this website and I really like it as well but, for me and for all of you who has the access to the translations, to this site and so many other online or manual books it is easy for us that we can conclude something by sharing from different resources. As I am based in Australia and basically I belong to a village in Punjab so, I was wondering about my village people. In my village in Punjab , Gurbani is being continuously read not only in Gurudwara but also by the common villages at home as well. So If I put myself in their position for a while, then I have to think where is the SHABAD VICHHAR ?

    So my question is that if the common village people want to know the real meanings of gurbani , what is the best way for them so that they can put the GURU’S WORDS in practice ?

    The other thing that comes in my mind ( that may be hypothetical) is that is it possible that if they do Simran and medidate on God’s name, for example meditate on ‘Satnaam ‘ and ask the divine help for understanding the gurbani by themselves ? My question may be hypothetical but I do need an answer please.

  7. Dear Roop,
    Ravinder has beautifully brought out the correct meaning of the line in question as well as the other related lines. In fact Professor Sahib Singh was one of the first ones to emphatically and elaborately explain these lines years ago. His work is still available in the form of SGGS DARPAN. He convincingly explains in great details there, as to why ‘thought’ is not the correct interpretation of the word ‘soch’, explaining its Sanskrit origin and citing other verses from SGGS having similar meanings – like ‘Such hvai ta’n sach paaeeye’ (Asa DiVaar); or ‘Soch karai dinas aur raat, Man ki mail na Tan te jaat’ (Sukhmani Sahib). Also equally useful is Professor Sahib Singh’s writings on Gurmukhi Vyakaran (Grammar) available in the form of a YouTube series by a young professor. The usage of same word in different forms like Mani, Manu or Man is clealy explained that helps to comprehend Gurbani relatively with greater ease.

  8. Dear Roop I have heard the meanings of the shabad you are referring to from the katha of Maskeenji.There were four kinds of beliefs that were prevalent.The first was that of purifying the body from the outside.The second was of keeping mum or mon or not speaking to quiten the mind.The third was to fulfil all desires of the mind so that ultimately the mind may become still.The fourth was to achieve all the worldly knowledge.The Gurbani through the lines sochai soch na hovai tells us that even if we purify our body lacs of times -the mind does not get purified by only washing of the body.The mind does not get still just by not speaking.The desires of the mind will never end even if we go on fulfilling all our desires.Even if we gather all the worldy wisdom, it will not accompany us when we leave this world.

  9. Dear readers,

    Could somebody please tell me the meaning of ” Sochai soch na hovai je Sochi Lakh Vaar.” JAPJI SAHIB.

  10. Yes Veer Ji…The Gurbani is the Source of the Giaan (“ਚਾਨਣੁ” = the Liht of Divine Knowledge, Spiritual Wisdom, ਗਿਆਨ ਦਾ ਚਾਨਣ, ਗਿਆਨ ਦੀ ਰੌਛਨੀ…).
    • ਗੁਰਬਾਣੀ ਇਸੁ ਜਗ ਮਹਿ ਚਾਨਣੁ ਕਰਮਿ ਵਸੈ ਮਨਿ ਆਏ ॥੧॥ (sggs 67).

  11. Hanji Veer Ji…I totally agree. We should question as much as possible because the more we question the deeper our knowledge becomes, and we understand why we do things…rather than just doing things because ‘that’s what we’ve always done.’ Also, this is how SGGSJ is indeed written…..question and answer format…our Guru’s have created a beautiful BANI for us which helps and guides us in our daily lives….who else can you turn to for impartial advice and direction on anything today? Dhan SGGSJ.

  12. Thank you Veer Ji for your kind words, and sharing your Vichaar.

    The Guru Granth Sahib is bowed down upon by many of us like an idol.

    • ਸੀਸਿ ਨਿਵਾਇਐ ਕਿਆ ਥੀਐ ਜਾ ਰਿਦੈ ਕੁਸੁਧੇ ਜਾਹਿ ॥੧॥: Sees nivaaeiai kiaa theeai jaa ridai kusudhe jaahi ||1|| (sggs 470).
    • ਸਤਿਗੁਰ ਨੋ ਸਭੁ ਕੋ ਵੇਖਦਾ ਜੇਤਾ ਜਗਤੁ ਸੰਸਾਰੁ ॥ ਡਿਠੈ ਮੁਕਤਿ ਨ ਹੋਵਈ ਜਿਚਰੁ ਸਬਦਿ ਨ ਕਰੇ ਵੀਚਾਰੁ ॥ ਹਉਮੈ ਮੈਲੁ ਨ ਚੁਕਈ ਨਾਮਿ ਨ ਲਗੈ ਪਿਆਰੁ ॥ (sggs 594).

  13. We proclaim that the Guru Granth Sahib is our Shabad Guru.As a common sikh I feel that as an organised community, in practice we do not really accept the shabad of the Guru Granth Sahib as our complete or the pooran Guru.I say this because we follow and encourage many practices which are contrary to the Gurmat of the Shabad Guru.We do not encourage the sikh to learn from the shabad Guru as per ones understanding.To reason and enquire is looked down upon. The Guru Granth Sahib is bowed down upon by many of us like an idol. Sikh households find solace in photos of the Gurus and idols of Gods. The shabad is also seen as some kind of Mantra which only has to be read.We seem to propagate everything under the sun except the gurmat of the shabad.Your extraordinay efforts to propagate the Gurmat to the common people is the most commendable.

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