Vaisakh Is Beautiful!

Using the example of the month of Vaisakh (pronounced “Vaisaakh“), the Gurbani tells us that Vaisakh can be really “Beautiful” (“Suhaavaa“: charming, attractive, pleasant…) for the mind (or soul) ONLY if the following condition is met!

Simply put: According to the Gurbani, that condition is: One must realize his Mool (Source, Jot, Hari, Raam, Gobind, Allah, Pure Presence…), within.

  • ਵੈਸਾਖੁ ਸੁਹਾਵਾ ਤਾਂ ਲਗੈ ਜਾ ਸੰਤੁ ਭੇਟੈ ਹਰਿ ਸੋਇ ॥੩॥: Vaisaakh is Beautiful and Pleasant, if Hari-Sant (Mool) is met (i.e., realized, within). ||3|| (sggs 134).

In order to exploit people, the Pujaaree-Group ( ਪੁਜਾਰੀ ਲਾਣਾਂ: Bhais, Ragis, Kathaakaar, Deraavaad-Sant, priest-class…) have created tremendous confusion about the term “Sant” in the above verse (and many more terms for that matter).

The term “Sant” in the above verse does not mean a Deraavaad-Sant or any embodied being.

Here the term “Sant” indicates one’s Mool (Source, Jot…), within.

The implication is that Vaisakh is “Beautiful” (Charming Attractive, Pleasant…) only for those soul-brides who realize their True Nature (Beloved: Mool), within.

In other words, without the Mool-realization, Vaisakh CANNOT be “Beautiful” for any soul-bride. In nutshell, this is the Gurbani’s edict (ਫੈਸਲਾ).

However, as the Gurbani tells us, by forgetting her Mool (Source, Jot...), the soul-bride is attached to Maya.

  • ਹਰਿ ਸਾਜਨੁ ਪੁਰਖੁ ਵਿਸਾਰਿ ਕੈ ਲਗੀ ਮਾਇਆ ਧੋਹੁ ॥: Forgetting her Mool, (the soul-bride) has become attached to he deceitful Maya (sggs 133).

As a tree branch separated from its root withers, similarly, a soul-bride separated from her Root (i.e., her Mool, Jot, Beloved, True Nature…) suffers and cannot have patience (solace, tranquility, composure, etc.)! This is the gist of the following verse!

  • ਵੈਸਾਖਿ ਧੀਰਨਿ ਕਿਉ ਵਾਢੀਆ ਜਿਨਾ ਪ੍ਰੇਮ ਬਿਛੋਹੁ ॥: Vaisakhi dheerani kiou vadheeaa jinaa … (sggs 133).

In nutshell, celebrating Vaisakhi (pronounced Vaisaakhee) will be of avail only if we earnestly attempt to unite with our Mool (Source, Jot, True Nature…) by reconciling the mind through the Gur-Shabad (Consciousnesses of Shabad-Naam-Hukam, Brahm-Giaan, Divine Wisdom, Divine Virtues…). Baabaa Nanak Says:

  • ਨਾਨਕ ਵੈਸਾਖੀਂ ਪ੍ਰਭੁ ਪਾਵੈ ਸੁਰਤਿ ਸਬਦਿ ਮਨੁ ਮਾਨਾ ॥੬॥: O Nanak! In Vaisaakh (the soul-bride separated from her Beloved) realizes the Mool whose consciousness remains (imbued in the Gur-) Shabad and the mind yields (to the Gur-Shabad). ||6|| (sggs 1108).

It is important to note that per the Gurbani there is no limitation of place or time for Simran or contemplation for a Sikh (learner, student of the Shabad-Guroo).

However — as the Gurbani reveals to us — a very “rare” one truly engages in Simran or meditation on “Hari” (Mool, Jot, Source, Pure Presence…)!!!!!!!!!!!

  • ਹਰਿ ਸਿਮਰਨ ਕੀ ਸਗਲੀ ਬੇਲਾ ॥ ਹਰਿ ਸਿਮਰਨੁ ਬਹੁ ਮਾਹਿ ਇਕੇਲਾ ॥: Any time is a good time to meditate (Simran). (But) amongst many, some rare one meditates on Hari (sggs 1150).

Baabaa Nanak made it very clear to the whole world that Reflection or contemplation (on Prabhoo, Gurbani, Shabad, Naam, Hukam…) does not need any special months, any special seasons, any special hours, any special moments (ਮੁਹੂਰਤ-Muhoorat)…

  • ਮਾਹਾ ਰੁਤੀ ਸਭ ਤੂੰ ਘੜੀ ਮੂਰਤ ਵੀਚਾਰਾ ॥: (O Prabhoo!) You can be contemplated upon through all the months, all the seasons, all the hours, and all the moments (sggs 140).
  • ਖਸਮ ਪਛਾਣੈ ਸੋ ਦਿਨੁ ਪਰਵਾਣੁ ॥੨॥: That day (of one’s life) alone would be authentic (acceptable, approved, auspicious…), when (one) recognizes the Lord. ||2|| (sggs 349).
The ultimate Truth is bound by nothing earthly. Therefore it is beyond words (Kathan), expressions, examples, etc.

Happy Divine Vaisakhi Greetings!

Share This Post:
Facebook Twitter Google+ Email
Filed Under: Days, Months..., Gurbani, Mool, Source, Origin, Vaisakhi
Tagged With: , , ,

28 Comments On This Post Join the Shabad-Vichaar

  1. Prakash S Bagga

    It is very clear that Gurbaanee emphasizes, one needs to recognize THE LORD but many or most of us believe that THE LORD can not be recognized as THE LORD is beyond recognition .

  2. Prakash S Bagga

    But I strongly believe that THE LORD can be recognized from the knowledge of SABAD(u) thru THE WORD GuROO.

    • Thank you Bhai Sahib Jio for sharing Shabad-Vichaar!
      ਸਬਦੁ ਗੁਰੂ ਸੁਰਤਿ ਧੁਨਿ ਚੇਲਾ ॥: Shabadu Guroo surti dhuni chelaa || (sggs 943).

  3. prakash s bagga

    VEER T Singh jeo,
    IF ..”The ultimate Truth is bound by nothing earthly. Therefore it is beyond words, expressions, examples, etc.
    Then how shabadu(THE WORD) should be understood as ਗੁਰੂ

    • The Gurbani makes it clear that Parmeshar is beyond expressions (words, descriptions, etc.). Here are couple of verses in this context (all verses cannot be given here from a space point of view):
      • ਜੇ ਹਉ ਜਾਣਾ ਆਖਾ ਨਾਹੀ ਕਹਣਾ ਕਥਨੁ ਨ ਜਾਈ ॥: If I know (the Divine Hukam, Akaal Purakh, etc., still), I cannot describe; (the Divine Hukam, Akaal Purakh…) cannot be described in words (sggs 2).
      • ਤੇਰੀ ਵਡਿਆਈ ਕਹੀ ਨ ਜਾਇ ॥: Your Greatness cannot be described (sggs 371).

  4. prakash s bagga

    I feel perhaps there is need to understand the difference in the reference meanings of SABADu which is not A WORD as we understand.

    • Shabad => Naam, Hukam, Upadesh, Teaching, Wisdom, Transcendental vibratory sound…

      Readily available English translations of the SGGS translate Shabad as Word (with big “W”). Why I have no idea.

      Thank you Bhai Sahib jio for sharing your Vichaar.

  5. prakash s bagga

    Veer T Singh jeo,
    Thanks for your nice response I have few points to put forward for your kind consideration.as
    ..In Gurmukhi script in gurbaanee it is always SABADu/SABAD .Now the question is should we or can we pronounce this as Shabadu/Shabad.
    …in fact it is shabd which certainly means word/words..from this it should be clear that SABADu should not be taken to be a word/words
    ..from gurbaanee it is amply clear that it is SABADu being refered as NAAMu ,HUKAMu and perhaps the more appropriate reference for SABADu is the SINGULAR VIBRATORY SOUND OF BRAHM (this you have rightly pointed out).
    As such SOUND has no meaning as it can have its effect only Since our knowledge about anything thing is thru words only so this SABADu is stated to be known as GuROO.
    So SABADu be known as GuROO
    Need your help to understand this still more correctly.

  6. prakash s bagga

    I persanally feel that SABAD is reference for a DYPHTHONG consisting of TWO SOUNDS-ONE VOWEL along with A SEMI VOWEL…Such a DYPHTHONG is very much there in Gurbaanee.

  7. prakash s bagga

    I have carefully listened to all the vedios of grammar. It can be observed that most of the rules are for spoken Punjabi language being applied to gurbaanee whereas there is a lot of difference in Spoken Punjabi grammar and that of Gurmukhi grammaras in gurbaanee Due to this the grammar of the word GuROO is nowhere is being told.

    and secondly sabadu as shabad is not convincing as the alphabet is ‘S” not SH no where in gurbannee there is dot under the letter S to show that this can be considered as Sh. I feel this is our own assumption and we go astray in its true understanding.
    Since words as written are perishable but there is SABADu which is imperishable This consideration about words conveys some different meaning for SABADu. Probably that needs to be understood.
    Bhul Chuk Maaf

  8. Kirpal Singh

    ਵੈਸਾਖੁ ਸੁਹਾਵਾ ਤਾਂ ਲਗੈ ਜਾ ਸੰਤੁ ਭੇਟੈ ਹਰਿ ਸੋਇ ॥੩॥: Vaisaakh is Beautiful and Pleasant, if Hari-Sant (Mool) is met (i.e., realized, within). ||3|| (sggs 134).

    The term “Sant” in the above verse does not mean a Deraavaad-Sant or any embodied being.

    Here the term “Sant” indicates one’s Mool (Source, Jot…), within.
    ………………………..
    Dear Sher Singh Ji,

    Did Bhai Lehna Ji not meet a Sant (Guru Nanak) in person to receive enlightenment? Similarly, I suppose Amar Das Ji met Guru Angad Dev Ji (a Sant) and likewise Jetha Ji met a Sant (Guru Amar Das Ji)…….

    Meeting a True Guru, one can understand Mool Tat.

    I think Sadh, Sant, Jan, Das, Gurmukh and Gursikh have a positive and definite roles in Gurmat.

    You are a Gursikh who is enlightening us!

    Kindly enlighten further.

    • Good to hear from you Bhai Sahib Jio. Thank you for sharing Shabad-Vichaar Ji!
      First, they (Baabaa Nanak…) did not call themselves “Sant”, or did not ask anybody to call them “Sant”, or did not prefer anybody address them as “Sant”, Guroo…

      In fact, they call themselves Daas, Jan, Gareeb, Nirgun, Paapee, Keere Kiram (“ਹਮ ਕੀਰੇ ਕਿਰਮ”), etc.
      Because they were truly Prabhoo-realized Beings.

      Therefore – speaking for myself – I can’t compare them with “ਬਾਨਾਰਸਿ ਕੇ ਠਗ” (Thugs of Baanaaras).
      Only greedy people chase “ਬਾਨਾਰਸਿ ਕੇ ਠਗ” (Thugs of Baanaaras) who desire worldly stuff (hungery for Maya) instead of Shabad-Hukam-Naam-Wisdom…

      Second, the term “Sant” appears in the Gurbani not only for true Bhagat (Daas, Jan, Gurmukh…) who are totally merged in Hari (“ਹਰਿ ਜੇਹਾ”, “ਤੁਧ ਹੀ ਜੇਹੇ”, “ਤੂਹੈ ਹੋਵਹਿ”, “ਤੁਝਹਿ ਸਮਾਵਹਿ”…), but also for Prabhoo (“ਸੰਤ ਹਰਿ”). However, according to the Gurbani they are extremely “rare” in this world – one out of Crorhs (ਕ੍ਰੋੜਾਂ ਵਿਚੋਂ ਕੋ ਵਿਰਲਾ)!
      • ਜਨ ਨਾਨਕ ਕੋਟਨ ਮੈ ਕਿਨਹੂ ਗੁਰਮੁਖਿ ਹੋਇ ਪਛਾਨਾ ॥੨॥੨॥: Jan Nanak kotan mai kinhoo Gurmukhi hoi pachhaanaa (sggs 685).

      Consider the following verses in which Bhatt Bhikhaa Ji (who himself was very much spiritually evolved – his Bani is included in the SGGS) mentions of spending one year (“ਬਰਸੁ ਏਕੁ ਹਉ ਫਿਰਿਓ”) searching for a true Sant, but could not find one. He found all them to be sweet talkers on the outside, but full of Maya’s poison or corruption on the inside (i.e., fraud…). Finally, he gave up his search and came back to Guroo Sahib.
      • ਰਹਿਓ ਸੰਤ ਹਉ ਟੋਲਿ ਸਾਧ ਬਹੁਤੇਰੇ ਡਿਠੇ ॥ ਸੰਨਿਆਸੀ ਤਪਸੀਅਹ ਮੁਖਹੁ ਏ ਪੰਡਿਤ ਮਿਠੇ ॥ ਬਰਸੁ ਏਕੁ ਹਉ ਫਿਰਿਓ ਕਿਨੈ ਨਹੁ ਪਰਚਉ ਲਾਯਉ ॥ ਕਹਤਿਅਹ ਕਹਤੀ ਸੁਣੀ ਰਹਤ ਕੋ ਖੁਸੀ ਨ ਆਯਉ ॥ ਹਰਿ ਨਾਮੁ ਛੋਡਿ ਦੂਜੈ ਲਗੇ ਤਿਨ੍ਹ੍ਹ ਕੇ ਗੁਣ ਹਉ ਕਿਆ ਕਹਉ ॥ ਗੁਰੁ ਦਯਿ ਮਿਲਾਯਉ ਭਿਖਿਆ ਜਿਵ ਤੂ ਰਖਹਿ ਤਿਵ ਰਹਉ ॥੨॥੨੦॥: (sggs 1395).

      Third, based on what I (“Kookar”) have heard/read/learnt, I believe the term “Sant” in the referenced verse indicates Prabhoo – one’s Mool (Source, Jot…), within. The hint here is towards Realizing or Uniting with Parmeshar or “Hari” (Prabhoo-Mool), within.
      • ਅਵਰੁ ਦੂਜਾ ਕਿਉ ਸੇਵੀਐ ਜੰਮੈ ਤੈ ਮਰਿ ਜਾਇ ॥: Why serve another (i.e., an embodied being) who is born, and then dies? (sggs 509).
      • ਗੁਰੁ ਪਰਮੇਸਰੁ ਨਾਨਕ ਭੇਟਿਓ ਸਾਚੈ ਸਬਦਿ ਨਿਬੇਰਾ ॥੩॥੬॥: Guru Permesaru Nanak Bhetio… (sggs 878).

      Therefore, the spirit of the entire Gurbani time and again asks us to go within, Not outside.
      • ਸਭ ਕਿਛੁ ਘਰ ਮਹਿ ਬਾਹਰਿ ਨਾਹੀ ॥ ਬਾਹਰਿ ਟੋਲੈ ਸੋ ਭਰਮਿ ਭੁਲਾਹੀ ॥: Everything is within the Home (of the self, Heart, Antahakaran, ਅੰਤਹ ਕਰਨ ਰੂਪੀ ਘਰ ਅੰਦਰ, ਹਿਰਦੇ ਘਰ ਵਿਚ…); there is nothing outside of It. Who searches outside is deluded by doubts (sggs 102).
      • ਸਬਦਿ ਮਿਲੇ ਸੇ ਦਰਗਹ ਪੈਧੇ ਗੁਰਮੁਖਿ ਸੁਰਤਿ ਸਮਾਈ ਹੇ ॥੫॥: Sabadi milae… (sggs 1024).

  9. prakash s bagga

    Veer T Singh jeo,
    Extremely appropriate explanation in context of the word “SANT” in gurbaanee. A n explanetion worth forwarding to many.
    Great ,Great, Great

  10. Kirpal Singh

    Dear Sher Singh Ji and PARKASH Singh Bagga Ji, Thank you for your guidance. There are indications/promises in Gurbani of existence of Sants:-

    ਹਰਿ ਕੇ ਸੰਤ ਜਨਾ ਕੀ ਹਮ ਧੂਰਿ ॥ (Raag Sarang M. 4, GGS. 1198-8). ਮਿਲਿ ਸਤਸੰਗਤਿ ਪਰਮ ਪਦੁ ਪਾਇਆ ਆਤਮ ਰਾਮੁ ਰਹਿਆ ਭਰਪੂਰਿ ॥੧॥ ਰਹਾਉ ॥ ਸਤਿਗੁਰੁ ਸੰਤੁ ਮਿਲੈ ਸਾਂਤਿ ਪਾਈਐ ਕਿਲਵਿਖ ਦੁਖ ਕਾਟੇ ਸਭਿ ਦੂਰਿ ॥ ਆਤਮ ਜੋਤਿ ਭਈ ਪਰਫੂਲਿਤ ਪੁਰਖੁ ਨਿਰੰਜਨੁ ਦੇਖਿਆ ਹਜੂਰਿ ॥੧॥ ਵਡੈ ਭਾਗਿ ਸਤਸੰਗਤਿ ਪਾਈ ਹਰਿ ਹਰਿ ਨਾਮੁ ਰਹਿਆ ਭਰਪੂਰਿ ॥ ਅਠਸਠਿ ਤੀਰਥ ਮਜਨੁ ਕੀਆ ਸਤਸੰਗਤਿ ਪਗ ਨਾਏ ਧੂਰਿ ॥੨॥ ਦੁਰਮਤਿ ਬਿਕਾਰ ਮਲੀਨ ਮਤਿ ਹੋਛੀ ਹਿਰਦਾ ਕੁਸੁਧੁ ਲਾਗਾ ਮੋਹ ਕੂਰੁ ॥ ਬਿਨੁ ਕਰਮਾ ਕਿਉ ਸੰਗਤਿ ਪਾਈਐ ਹਉਮੈ ਬਿਆਪਿ ਰਹਿਆ ਮਨੁ ਝੂਰਿ ॥੩॥ ਹੋਹੁ ਦਇਆਲ ਕ੍ਰਿਪਾ ਕਰਿ ਹਰਿ ਜੀ ਮਾਗਉ ਸਤਸੰਗਤਿ ਪਗ ਧੂਰਿ ॥ ਨਾਨਕ ਸੰਤੁ ਮਿਲੈ ਹਰਿ ਪਾਈਐ ਜਨੁ ਹਰਿ ਭੇਟਿਆ ਰਾਮੁ ਹਜੂਰਿ ॥੪॥੧॥: I am the dust of the feet of the humble Saints of the Lord. Joining the Sat Sangat, the True Congregation, I have obtained the supreme status. The Lord, the Supreme Soul, is all-pervading everywhere. ||1||Pause|| Meeting the Saintly True Guru, I have found peace and tranquility. Sins and painful mistakes are totally erased and taken away. The Divine Light of the soul radiates forth, gazing upon the Presence of the Immaculate Lord God. ||1|| By great good fortune, I have found the Sat Sangat; the Name of the Lord, Har, Har, is all-prevading everywhere. I have taken my cleansing bath at the sixty-eight sacred shrines of pilgrimage, bathing in the dust of the feet of the True Congregation. ||2|| Evil-minded and corrupt, filthy-minded and shallow, with impure heart, attached to enticement and falsehood.Without good karma, how can I find the Sangat? Engrossed in egotism, the mortal remains stuck in regret. ||3|| Be kind and show Your Mercy, O Dear Lord; I beg for the dust of the feet of the Sat Sangat. O Nanak, meeting with the Saints, the Lord is attained. The Lord’s humble servant obtains the Presence of the Lord. ||4||1||
    If Gurbani is true to its promises, then Sadh, Sant are real people who start as Gursikh then go on to become Gurmukh, Sadh, Sant, Guru… by following a Spiritual Guru and by immersing in Sabd-Guru with the grace of Waheguru.

    • Thank you Bhai Sahib Jio for continually sharing your Vichaar.
      Couple of disclaimers:
      First, there is no “Sher Singh” here. Looks like some mix-up of names.
      Second, in general, I be very careful with the literal translations such as you copied and pasted in your reply above (and also many replies in the past).

  11. prakash s bagga

    Veer Kirpal Singh jeo,
    You should appreciate a fact that Gurbaanee is all about “BRAHM VICHAAR” so it is a journey from INVISIBLE BRAHM to VISIBLE
    FORMS of various forms with Brahm within. All visible forms are perishable .The only thing IMPERISHABLE is “NAAMu” so we are required to focus on NAAMu ONLY..
    By focusing on NAAMu one can truely get the true understanding of the reference meanings of different words like SAADH and SANT
    A quote from gurbaanee is worth considering as
    “NANAK KAI GHARi KEWAL NAAMu”

    • Gurbaanee is all about “BRAHM VICHAAR”

      The Gurbani confirms it as follows:
      • ਜਨ ਨਾਨਕੁ ਬੋਲੇ ਬ੍ਰਹਮ ਬੀਚਾਰੁ ॥: Jan Nanak utters the Brahm Vichaar (Divine Wisdom…). (sggs 370).
      • ਲੋਗੁ ਜਾਨੈ ਇਹੁ ਗੀਤੁ ਹੈ ਇਹੁ ਤਉ ਬ੍ਰਹਮ ਬੀਚਾਰ ॥: Logu jaanai ihu geetu hai ihu taou Brahm Beechaar (sggs 335).

      Thank you Bhai Sahib Jio for continually sharing Shabad-Vichaar.

  12. Kirpal Singh

    Dear T. Singh Ji and Parkash Singh Bagga Ji,

    I am sorry for mixing your name with T. Sher Singh of Canada. Kindly forgive me.

    “Nanak ke ghar kewal Naam” – is a huge pillar in Gurmat (Ref. Parkash Singh Bagga’s message).

    Today’s Hukamnama from Harmandir Sahib links Sants with Naam. The excerpt are as:-
    ਸੰਤ ਭਗਤ ਪਰਵਾਣੁ ਜੋ ਪ੍ਰਭਿ ਭਾਇਆ ॥ (Raag Sorath M. 4, GGS. 652-18).
    ਸੇਈ ਬਿਚਖਣ ਜੰਤ ਜਿਨੀ ਹਰਿ ਧਿਆਇਆ ॥
    ਅੰਮ੍ਰਿਤੁ ਨਾਮੁ ਨਿਧਾਨੁ ਭੋਜਨੁ ਖਾਇਆ ॥
    ਸੰਤ ਜਨਾ ਕੀ ਧੂਰਿ ਮਸਤਕਿ ਲਾਇਆ ॥

    What precisely is Naam in the above pankti? I need your guidance please.

    • Thank you Veer Kirpal Singh Jio for continually sharing Shabad-Vichhar!

      Veer Prakash Singh Bagga Ji has already replied to this inquiry (thank you Veer Prakash Singh Ji for continually sharing Shabad-Vichaar).

      Here are my two cents!!

      The Gurbani reveals to us that Prabhoo dwells within our Heart.
      • ਤੂ ਹਿਰਦੈ ਗੁਪਤੁ ਵਸਹਿ ਦਿਨੁ ਰਾਤੀ ਤੇਰਾ ਭਾਉ ਨ ਬੁਝਹਿ ਗਵਾਰੀ ॥: (sggs 607).

      Now, if Prabhoo dwells in the Heart, then obviously His Naam must also be dwelling within as well. The Gurbani confirms it:
      • ਨਉ ਨਿਧਿ ਅੰਮ੍ਰਿਤੁ ਪ੍ਰਭ ਕਾ ਨਾਮੁ ॥ ਦੇਹੀ ਮਹਿ ਇਸ ਕਾ ਬਿਸ੍ਰਾਮੁ ॥ (sggs 293).

      Now, how can we drink it in the Heart or eat it in the Heart? The Gurbani shows us how – through the Shabad Vichaar, Gurbani Vichaar:
      • ਅੰਤਰਿ ਖੂਹਟਾ ਅੰਮ੍ਰਿਤਿ ਭਰਿਆ ਸਬਦੇ ਕਾਢਿ ਪੀਐ ਪਨਿਹਾਰੀ ॥ (sggs 570).

      Now, summarizing up to this point, What is “ਅੰਮ੍ਰਿਤੁ ਨਾਮੁ ਨਿਧਾਨੁ ਭੋਜਨੁ”? In essence it is the Treasure of the Aatmic Giaan, the Divine Wisdom (ਗਿਆਨ ਦਾ ਧੰਨ, ਖਜਾਨਾ), the Divine Virtues (ਗੁਣ), Hukam…
      To say it in simple Punjabi: ਨਾਮ ਪਦਾਰਥ: ਗੁਰਮਤ ਦਾ ਗਿਆਨ ਹੀ ਨਾਮ ਪਦਾਰਥ ਹੈ…:
      • ਗੁਰ ਗਿਆਨੁ ਪਦਾਰਥੁ ਨਾਮੁ ਹੈ ਹਰਿ ਨਾਮੋ ਦੇਇ ਦ੍ਰਿੜਾਇ ॥ (sggs 759).

      Now, let’s discuss ਧੂੜ (Dhoorh).
      Literal translation of this verse can be found on the internet as “apply the dust of the feet of the Saints to their foreheads”. Those who have presented such literal translation of the Gurbani verses have created tremendous confusion – they are misleading and they have totally distorted the Gurmat’s Message.

      We all know by now that the Gurbani is a “Brahm Vichhar”.

      So the Gurbani’s feet are not biological feet, neither the dust is literal dust.
      Gurbani’s feet are => Aatam Giaan, the Divine Wisdom, the Divine Virtues (ਗੁਣ), Naam, Hukam…
      So is the Gurbani’s ਧੂੜ (Dhoorh) => Dhoorh of Aatam Giaan, the Divine Wisdom, the Divine Virtues (ਗੁਣ), Naam, Hukam…
      Accordingly, the Gurbani wants us to bring the dust-storm (“ਆਂਧੀ” – there is maximum Dhoorh in a storm!) of Giaan (Wisdom), within!
      • ਦੇਖੌ ਭਾਈ ਗ੍ਯ੍ਯਾਨ ਕੀ ਆਈ ਆਂਧੀ ॥ ਸਭੈ ਉਡਾਨੀ ਭ੍ਰਮ ਕੀ ਟਾਟੀ ਰਹੈ ਨ ਮਾਇਆ ਬਾਂਧੀ ॥੧॥ ਰਹਾਉ ॥ (sggs 331).

      Now, to whose feet does this ਧੂੜ (Dhoorh) belong to?
      Here the ਧੂੜ (Dhoorh) is of the feet of the Shabad Guroo. This is the ਧੂੜ (Dhoorh) of => Aatam Giaan, the Divine Wisdom, the Divine Virtues (ਗੁਣ), Naam, Hukam … obtained from the Shabad-Guroo ( “ਧੂੜਿ ਦੇਵਹੁ ਮੈ ਪੂਰੇ ਗੁਰ ਕੀ”).
      • ਹਰਿ ਧੂੜਿ ਦੇਵਹੁ ਮੈ ਪੂਰੇ ਗੁਰ ਕੀ ਹਮ ਪਾਪੀ ਮੁਕਤੁ ਕਰਾਇਆ ਰਾਮ ॥ (sggs 772).

      Now, according to the Gurbani, who is eligible for obtaing the Treasure of Naam (“ਨਾਮ ਨਿਧਾਨ”)? The Gurbani says – whose mind is filled with the “Shabad Guroo”:
      ਨਾਮ ਨਿਧਾਨ ਤਿਸਹਿ ਪਰਾਪਤਿ ਜਿਸੁ ਸਬਦੁ ਗੁਰੂ ਮਨਿ ਵੂਠਾ ਜੀਉ ॥੨॥ (sggs 101).

      Now, to sum up the spirit of the entire Gurbani – in the words of the Gurbani itself:
      • ਸਭ ਕਿਛੁ ਘਰ ਮਹਿ ਬਾਹਰਿ ਨਾਹੀ ॥ ਬਾਹਰਿ ਟੋਲੈ ਸੋ ਭਰਮਿ ਭੁਲਾਹੀ ॥: Everything is within the Home (of the self, Heart, Antahakaran, ਅੰਤਹ ਕਰਨ ਰੂਪੀ ਘਰ ਅੰਦਰ, ਹਿਰਦੇ ਘਰ ਵਿਚ…); there is nothing outside of It. Who searches outside is deluded by doubts (sggs 102).
      • ਸਬਦਿ ਮਿਲੇ ਸੇ ਦਰਗਹ ਪੈਧੇ ਗੁਰਮੁਖਿ ਸੁਰਤਿ ਸਮਾਈ ਹੇ ॥੫॥ (sggs 1024).
      • ਸਬਦੁ ਗੁਰੂ ਸੁਰਤਿ ਧੁਨਿ ਚੇਲਾ ॥ (sggs 943).
      Bhul Chuk Maaf

  13. prakash s bagga

    Veer Kirpal Singh ji,
    As per my little understanding I find that in gurbaanee there is only ONE EXCLUSIVE NAAMu which is SATiNAAMu ONLY and being refered as GURMATi NAAMu,GURMUKHi NAAMu,HARi NAAMu, RAM NAAMu and or HARi RAM NAAMu and also as HARi NAAMAA ,RAM NAAMAA
    You can get to NAAMu from any of these references

  14. j

    Thank you Respected T Singh Ji for your vichaar and writings, there is nothing else like it out there and therefore it is invaluable ! :-)

  15. CS

    Piaara Jio – Many thanks for blissful understanding about SBDo. Please allow me to share little more and help me evolve on this theme.

    It seems Gurbani lays emphasis on SuNnaa, BoLNnaa, Dekhanaa and DiKheeaa (S-B-D-0) -Listening, Speaking, Seeing and Understanding/Meaning/Insight. Aukar under “D” seem to suggest about invisible, unfathomable, meanings associated with the Word ( SBDo) experiential.

    Both inside and outside – three domains(listening,Speaking,Seeing – SBD0 – ਸਬਦੁ ਦੀਪਕੁ ਵਰਤੈ ਤਿਹੁ ਲੋਇ ॥ or ) The Word prevails connected through the Invisible – Insight-Meaning- Search for meaning-experience.

    When GuR NaNK emphasized – SBDo as GuRoo, with consciousness using/ following SBDo to experience. What else could be the GuRoo ?
    Primary SBDo Within from where outside manifests, without connecting with the Inner SBDo – outside seem to have no meaning.
    GuRKiRPaa, Gurbani reflection helps one converge into the Oneness of SBDo- ਦ੍ਰਿਸਟੰਤ ਏਕੋ ਸੁਨੀਅੰਤ ਏਕੋ ਵਰਤੰਤ ਏਕੋ ਨਰਹਰਹ ॥ By connecting the SBDo/ NaMo/ Hukam withing – the connection gets tuned with the Core/ Anand Mool

    humbly

    CS

    • By connecting the SBDo/ NaMo/ Hukam withing – the connection gets tuned with the Core/ Anand Mool

      Thank you Bhai Sahib CS Jio for sharing the Gurbani Vichaar.

  16. prakash s bagga

    Very interesting meanings have been ascribed to the alphabets of the word comprising S B n D but the question is
    What is to be listened. spoken or seen the true reference is for this WHAT and that is BRAHMu.
    It is BRAHMu to be listened, spoken and seen.This is the ultimate essence in gurbanee.

  17. CS

    Thanks Prakash s bagga jio, T Singh jio for nice additions and endorsement to these evolving thoughts. As correctly said, it is the BrHMo, The BaNnee, GuRBaNnee, The NaMo BaNnee, – That is to be listened, spoken( singing), Seeing ( reading writing) and Meaning( reflections- Gur Vichar) however, the challenge seems to lie in identifying equally what is BhrMo ?

  18. CS

    How BhrMo is caused? What should not be primarily listen to, Spoken, Seen, and reflected upon? How to distinguish neatly what is BrHMo and BhrMo? …some more questions to stay focused on SBDo Only.

Add A Comment

Thanks for sharing Vichaar. Comments are moderated per our Comment Policy. We won't publish your email.    *= required.

*

*