The Best of All

The Gurbani provides us with the true judgement (ਫੈਸਲਾ, ruling, decision, definition, etc.) about, but not limited to:

  1. Among all Dharma, what is the supreme Dharma (i.e., topmost, best, great, noble, most excellent, etc.)?
  2. Among all “Kriya” (religious rituals-ਧਾਰਮਿਕ ਰਸਮ, actions, activities, etc.), what is the supreme “Kriya” (i.e., topmost, great, best, noble, most excellent, etc.)?
  3. Among all efforts, what is the supreme effort (pursuit that is topmost, best, great, noble, most excellent, etc.))?
  4. Among all Baanee, what Baanee is the Amrit Baanee (“ਅੰਮ੍ਰਿਤ ਬਾਨੀ”)?
  5. Among all places, what is the supreme place (i.e., topmost, best, great, noble, most excellent, etc.)?

(1). As per the Gurbani, among all Dharma the supreme Dharma is to engage in “Hari ko Naamu Japi” (“ਹਰਿ ਕੋ ਨਾਮੁ ਜਪਿ”) — to understand the Divine Knowledge of the Gurbani (Wisdom, Giaan, ਗੁਣ-Gun...) through the Shabad-Vichaar; to understand “Hari” (Mool, Jot…), within; to unite with “Hari” within; to surrender to “Hari” within, etc.

Why engage in “Hari ko Naamu Japi”? The answer comes in the next line of the following verse. That is, this engagement will render our Karma pure. Because, once our thinking (consideration, thoughts-stuff, ਸੋਚ…) becomes imbued in the Gurbani’s Wisdom (Giaan), our actions will automatically become pure (“ਨਿਰਮਲ ਕਰਮੁ”)!

  • ਸਰਬ ਧਰਮ ਮਹਿ ਸ੍ਰੇਸਟ ਧਰਮੁ ॥ ਹਰਿ ਕੋ ਨਾਮੁ ਜਪਿ ਨਿਰਮਲ ਕਰਮੁ ॥ : Of all Dharma the most sublime Dharma is to realize the Naam (Wisdom / Virtues) and emulating them to perform deeds free of corrupting influence of Maya (live a clean/spiritual life). (sggs 266).

In nutshell, here the Gurbani’s edict is that there is only one Dharma of Truth that helps us realize our Mool (Source, Jot…) within — which is the very purpose of this human birth!

  • ਏਕੋ ਧਰਮੁ ਦ੍ਰਿੜੈ ਸਚੁ ਕੋਈ ॥: Eko Dharma drirrai Sachu koee (sggs 1188).

Without this one Dharma of Truth, The Gurbani declares that all other Dharma are “Fokat” (“ਫੋਕਟ ਧਰਮ”-worthless, of no value, useless…).

  • ਜਿਨਿ ਆਤਮ ਤਤੁ ਨ ਚੀਨ੍ਹ੍ਹਿਆ ॥ ਸਭ ਫੋਕਟ ਧਰਮ ਅਬੀਨਿਆ ॥: Jini atam tatu n cheenhiaa. Sabh Fokat Dharma abeeniaa (sggs 1351).

Accordingly, the Gurbani urges us to constantly contemplate the “Paarbrahmu“. For one can save his “Dharma” by uniting the “Paarbrahmu” through the Gur-Shabad.

  • ਜਿਹ ਪ੍ਰਸਾਦਿ ਤੇਰੋ ਰਹਤਾ ਧਰਮੁ ॥ ਮਨ ਸਦਾ ਧਿਆਇ ਕੇਵਲ ਪਾਰਬ੍ਰਹਮੁ ॥: Jis prasaadi tero rahataa Dharmu … (sggs 270).

(2). According to the Gurbani, Among all “Kriya” (religious rituals-ਧਾਰਮਿਕ ਰਸਮ, actions, activities, etc.) the best is to eradicate the “filth” of the mind (corrupt intellect) with “Saadhsangi” (“ਸਾਧਸੰਗਿ”). The implication is that once our companion — the “filthy” mind — is mended, it remains imbued in its Mool within (Source, Jot...).

  • ਸਗਲ ਕ੍ਰਿਆ ਮਹਿ ਊਤਮ ਕਿਰਿਆ ॥ ਸਾਧਸੰਗਿ ਦੁਰਮਤਿ ਮਲੁ ਹਿਰਿਆ ॥ : Of all religious rituals the most sublime ritual is to clean the filth of the corrupting thoughts with the Guidance of the Guru (by Internalizing the Enlightening Message of the Shabad). (sggs 266).
  • ਹਰਿ ਬਿਨੁ ਅਵਰ ਕ੍ਰਿਆ ਬਿਰਥੇ ॥: Hari binu avar Kriya birathe (sggs 216).

Thus the best “Kriya” is to eradicate the “filth” of the mind with the Wisdom (Giaan) of the Shabad.

  • ਮਨਮੁਖ ਮੈਲੁ ਨ ਉਤਰੈ ਜਿਚਰੁ ਗੁਰ ਸਬਦਿ ਨ ਕਰੇ ਪਿਆਰੁ ॥੧॥: Manmukh mailu n outarai jicharu gur sabad n kare piaaru (sggs 37).

(3). As per the Gurbani, among all efforts the best effort is to constantly engage in Jap of the Hari Naam (“ਹਰਿ ਕਾ ਨਾਮੁ ਜਪਹੁ ਜੀਅ ਸਦਾ-Hari kaa Naamu japahu jee sadaa“). That is, to obtain the Giaan of “Hari”; to understand, know, or realize “Hari“; To ever live in accordance with the Hukam of “Hari”; to constantly remain linked to “Hari” (Mool, jot…), within…

  • ਸਗਲ ਉਦਮ ਮਹਿ ਉਦਮੁ ਭਲਾ ॥ ਹਰਿ ਕਾ ਨਾਮੁ ਜਪਹੁ ਜੀਅ ਸਦਾ ॥ : Of all efforts the most sublime effort is, for the mind to realize the divine Naam (Wisdom / Virtues). (sggs 266).

(4). As per the Gurbani, among all Baanee, teachings (Upadesh), Granth, etc., of this world, the Amrit Baanee (embrosial, that bestows immortality, ਆਤਮਕ ਜੀਵਨ ਦੇਣ ਵਾਲੀ ਬਾਣੀ…) is only that, which is uttered after being heard directly from the Parmeshar.

  • ਸਗਲ ਬਾਨੀ ਮਹਿ ਅੰਮ੍ਰਿਤ ਬਾਨੀ ॥ ਹਰਿ ਕੋ ਜਸੁ ਸੁਨਿ ਰਸਨ ਬਖਾਨੀ ॥ : Of all Bani (spoken words) the most Amrit Bani is to listen and utter Naam — live a daily life of Wisdom / Virtues. (sggs 266).
  • ਹਰਿ ਕੈ ਦਰਿ ਵਰਤਿਆ ਸੁ ਨਾਨਕਿ ਆਖਿ ਸੁਣਾਇਆ ॥: Hari kai dari vartiaa so Nanaki aakhi sunaaiaa (sggs 316).

(5). As per the Gurbani, among all places the best place (“ਥਾਨੁ-Thaanu”, abode…) is that Heart in which the “Hari Naamu” abides (“Nanak jih ghati vasai Hari Naamu“), the mind that has become stable with the “Hari Naamu“…

  • ਸਗਲ ਥਾਨ ਤੇ ਓਹੁ ਊਤਮ ਥਾਨੁ ॥ ਨਾਨਕ ਜਿਹ ਘਟਿ ਵਸੈ ਹਰਿ ਨਾਮੁ ॥੮॥੩॥ : Nanak, of all places, the most sublime place is that mind in which the Divine Naam (Giaan-Wisdom / Virtues) dwells. ||8||3|| (sggs 266).
  • 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. (sggs 450).

Finally (ਮੁੱਕਦੀ ਗੱਲ): Where can we obtain the Knowledge (Giaan) of all this? Baabaa Nanak says:

  • ਸੋ ਗਿਆਨੀ ਜਿਨਿ ਸਬਦਿ ਲਿਵ ਲਾਈ ॥: He alone is a Giaanee (ਗਿਆਨ-ਵਾਨ), who has focused his consciousness on the Shabad (sggs 831).
  • ਸਗਲੇ ਕਰਮ ਧਰਮ ਸੁਚਿ ਸੰਜਮ ਜਪ ਤਪ ਤੀਰਥ ਸਬਦਿ ਵਸੇ ॥: All Karma Dharma, Suchi (purification…), Sanjam (austere self-discipline…), Japa Tapa and pilgrimages – all these abide in the Shabad (i.e., in the Giaan or Updesh of the Shabad). (sggs 1332).


  1. Very apt quote! Thank you Bhai Sahib Jio!
    Bhagat Kabeer Sahib says: ਕਬੀਰਾ ਜਹਾ ਗਿਆਨੁ ਤਹ ਧਰਮੁ ਹੈ ਜਹਾ ਝੂਠੁ ਤਹ ਪਾਪੁ ॥ (sggs 1372).

  2. A Quote in this context from Gurbanee is worth considering as
    One is fully satiated having eaten the food of TRUTH as envisaged in Gurbanee.

  3. No doubt, nowhere in the world do we get such a unique, complete study of the human personality in all its exhaustive features as in the Gurbani (SGGS)!

    The Gurbani contains Words which reveal Truth. It’s a valid means of Wisdom (Giaan, Knowledge…) that provides direct experience of one’s “Joti Sroop” (“ਜੋਤਿ ਸਰੂਪੁ – “Mool, the Original State of Perfection…), within. The reason why the Words of the Gurbani provide direct Knowledge (Giaan) is that it concerns our Mool within (Source, Jot…).
    Thank you Bhai Sahib Jio.

  4. You are right Sir but ny context of using VED-ANT is reference for THE KNOWLEDGE about SABADu .Once it is known and understood from within Gurbanee THAT IS THE END.

    Now one needs to live up to SABADu and make its earnings to collect the wealth of Gurmati Naamu.

  5. I have heard about this term “Vedanta” used by the Vedantists. “Vedanta” literally means the end of the Vedas. Located in the end of the Vedas is the Giaan Kand section of the Vedas – the Upanishadic portion of Vedas.

  6. In Gurbanee I think the most important point to understand is the true reference meaning of SABADu.
    I find we normally take its meaning as SHABADu(A Word) but in fact it is truly SABADu which is the reference for “THE DIVINE VOICE OF BRAHM” and it is this VOICE to be known as GuROO.
    Thus SABADu is a very exclusive reference for the true understanding of Gurbanee.

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