Vaisakh is Beautiful!

Truth is so simple and evident, and yet so elusive!

In order to CONVEY the truth of the BANI, all 35 composers of Bani (ਬਾਣੀਕਾਰ) who are included in the Sri Guru Granth Sahib (SGGS) have used language, vocabulary, beliefs, phrases, terms, metaphors and traditions that were already within the use and within the psyche of people of the time. The verses written in different poetic forms and various languages in the SGGS highlight this aspect well. The use of this vocabulary does NOT at all mean that they have accepted the meaning of the vocabulary in the form in which it was prevalent. They used many terms as examples (ਹਵਾਲਾ), but explicitly with new meanings and understanding to fit the new spiritual paradigms of Sikhi or Gurmat.

Also, to help us understand, they have used names of months, days, seasons, festivals, animals, birds, plants, solar system, ocean, rivers, earth, sky, wind, fire, water, mountains, animals, idioms, metaphors etc.

For Sikhs (lifelong learners, students, seekers of SGGS), Vaisakh is pretty special in terms that:

  • Vaisakh is Guru Nanak’s birth month (Vaisakh 1469). However, the stark reality is that Sikhs have got the birth date of their founder wrong — the Sikh world celebrates it in the month of Katak instead, which corresponds to October or November!
  • Vaisakh is the month Guru Gobind Singh, the tenth Guru who knew of Guru Nanak’s birth in Vaisakh, chose ‘Vaisakhi‘ day of 1699 (the first day of the month of ‘Vaisakh’ in the Sikh calendar) to create the Khalsa.

Using the example of the month of Vaisakh (pronounced ‘Vaisaakh‘), the Gurbani teaches us that Vaisakh (‘ਵੈਸਾਖੁ’) can ONLY be beautiful or pleasant (‘Suhaavaa-ਸੁਹਾਵਾ‘) for the mind if the following condition is met:

  • ਨਾਨਕ ਕੀ ਪ੍ਰਭ ਬੇਨਤੀ ਪ੍ਰਭ ਮਿਲਹੁ ਪਰਾਪਤਿ ਹੋਇ ॥ ਵੈਸਾਖੁ ਸੁਹਾਵਾ ਤਾਂ ਲਗੈ ਜਾ ਸੰਤੁ ਭੇਟੈ ਹਰਿ ਸੋਇ ॥੩॥: This is Nanak’s supplication, O God, may I Realize Your Presence Within. The month of Vaisakh looks beautiful to a seeker if the Creator is realized. ||3|| (sggs 134).

In short, Vaisakh can ONLY be beautiful if by taking the Guru‘s Giyan-Wisdom (ਸੱਚਾ ਗਿਆਨ) one realizes the Omnipresent Creator within.

However, in order to fleece the masses, tremendous confusion about the term ‘Sant‘ in the above verse (and many more terms for that matter) have been created by the self-serving Pujaaree clique (clergy) — the freeloading Deraa-Vaad Baabaas (ਵੇਹਲੜ) and their trained Granthis, Parcharaks, Ragis, Dhadees etc.

The term ‘Sant‘ in the above verse does not mean a freeloading Deraavaad-Sant or a Baabaa etc. However, on account of greed etc., the current Pujaaree system in Sikhi distorts Gurmat, confuses and misleads people just as the self-serving Pujaaree cliques of other religions.

The spiritual Message of the foregoing verse is that Vaisakh is beautiful or pleasant ONLY for that mind which realizes the Creator Within its Mool, Source, Original Nature as Jot Saroop‘.

  • ਇਉ ਕਹੈ ਨਾਨਕੁ ਮਨ ਤੂੰ ਜੋਤਿ ਸਰੂਪੁ ਹੈ ਅਪਣਾ ਮੂਲੁ ਪਛਾਣੁ ॥੫॥ : This is what Nanak says: O my mind, you are the ‘Jot Saroop’ or embodiment of Light (God)! Recognize your Mool (ORIGIN, Source…) ||5|| (sggs 441).

In short, the Gurbani’s edict (ਫੈਸਲਾ) is: Without the mind’s abidance in its Mool, Vaisakh (or any other month, day or time for that matter) CANNOT be beautiful or pleasant for anybody.

However, as the Gurbani asserts, by forgetting its Mool, the mind becomes attached to Maya Bhav Saagar or worldly temptations with their corrupting influences.

  • ਵੈਸਾਖਿ ਧੀਰਨਿ ਕਿਉ ਵਾਢੀਆ ਜਿਨਾ ਪ੍ਰੇਮ ਬਿਛੋਹੁ ॥ ਹਰਿ ਸਾਜਨੁ ਪੁਰਖੁ ਵਿਸਾਰਿ ਕੈ ਲਗੀ ਮਾਇਆ ਧੋਹੁ ॥: Within the month of Vaisakh those who are bereft of the divine love and are in agony of separation from their Divine Self cannot have solace. Because, forgetting the Beloved (Creator within), they act under the allurement of Maya. (sggs 133).

As a tree branch separated from its root withers, similarly, a mind separated from its Source (i.e. Mool or Jot Saroop) suffers and cannot have patience (solace, tranquility, composure, steadfastness, perseverance, endurance, Bliss, peace, Joy etc.)!

In a nutshell, celebrating Vaisakhi will be of avail only if our the mind gets connected to or abided in its Mool within by churning the Gurbani through Shabad-Vichaar.

During Vaisakh, vegetation displays new branches, new flowers, new leaves etc. bringing new life.

  • ਵੈਸਾਖੁ ਭਲਾ ਸਾਖਾ ਵੇਸ ਕਰੇ ॥: The month of Vaisakh looks so pleasant with blooming of the branches (of tree, vegetation, crop etc)! (sggs 1108).

Similarly, a new spring and a new Joy can also come in human mind if one’s Surat or Conscience gets connected to the spiritual Message of the Guru Shabad.

However, the combination of Shabad and Surat does not end with mere talk or mere reading or mere bowing to SGGS but with internalizing the Enlightening spiritual Message contained in the Guru Shabad and living every aspect of life accordingly. Baabaa Nanak Says:

According to the Gurmat Wisdom of the SGGS, it is important to note that for a Sikh there is no limitation of place or time for Naam Simran or Naam remembrance — living daily life of divine GiyanWisdom / Virtues.

However — as the Gurbani asserts — a very ‘rare‘ Enlightened Mind (Gurmukh mindset) truly engages in real Naam-Simran (implementing the Gurbani’s Wisdom in daily life)!

Having said that, Guru Nanak makes it very clear to us that Reflections on the Naam or Shabad does not need any special time, moment (ਮੁਹੂਰਤ-Muhoorat), hours, month, season, days, special place, building, calculations 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).
  • 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).

The ultimate Truth (the Creator) is bound by nothing earthly. Because the Infinite Creator is beyond words (Kathan), expressions, examples, symbolism, any religious paraphernalia, any religious robes, formalities or Karamkaand etc.

  • ਜੇਤਾ ਕੀਤਾ ਤੇਤਾ ਨਾਉ ॥ ਵਿਣੁ ਨਾਵੈ ਨਾਹੀ ਕੋ ਥਾਉ ॥ ਕੁਦਰਤਿ ਕਵਣ ਕਹਾ ਵੀਚਾਰੁ ॥ ਵਾਰਿਆ ਨ ਜਾਵਾ ਏਕ ਵਾਰ ॥ : (My mind now Realizes that) all that is created (by my Conscience) is within the confines of the Hukam (ਨਾਉ-Niyam) of the Creator. (My mind also Realizes that) the Creator’s Hukam (System-Rule-Law-Order-Jurisdiction) is Omnipresent. The discourse of Kudrat (the creator’s Creation) is beyond my ability. (My inability is such that) I am unable to even once express my devotion (adequately). (sggs 9).
  • ਠਾਕੁਰ ਜਾ ਸਿਮਰਾ ਤੂੰ ਤਾਹੀ ॥: O Thaakur (Universal Energy, Hukam, Naam…)! Wherever (i.e., regardless of what time, or place, or month, or day…) I remember You, You are there. (sggs 499).
  • ਭਗਤਿ ਕਰਹਿ ਜਨ ਦੇਖਿ ਹਜੂਰਿ ॥: Jan (Gurmukh, Daas, Bhagat…) perform Bhagti seeing (the Universal Energy, Hukam…) just present (here and now). (sggs 1174).
  • 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).
  • 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).
  • ਥਿਤੀ ਵਾਰ ਸਭਿ ਸਬਦਿ ਸੁਹਾਏ ॥: All the lunar days and the week days look beauteous if one contemplates the Shabad (Naam, Upadesh, Wisdom, Virtues, Truth…). (sggs 842).
  • ਅਖਰੀ ਗਿਆਨੁ ਗੀਤ ਗੁਣ ਗਾਹ ॥ : (My Enlightened Conscience creates) Enlightenment (ਗਿਆਨੁ) of the Eternal (Indestructable-ਅਖਰੀ) and fills me with Limitless Ocean (ਗਾਹ) of Godly Virtues. (sggs 4).

Some related Posts:


  1. @Prakash S Bagga, with due respect, your splitting of hairs is not appreciated nor is it necessary. 🙏

  2. 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.

  3. 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 ?

  4. 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.

  5. 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.

  6. 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



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

  8. 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 ॥ (sggs 102).
    • ਸਬਦਿ ਮਿਲੇ ਸੇ ਦਰਗਹ ਪੈਧੇ ਗੁਰਮੁਖਿ ਸੁਰਤਿ ਸਮਾਈ ਹੇ ॥੫॥ (sggs 1024).
    • ਸਬਦੁ ਗੁਰੂ ਸੁਰਤਿ ਧੁਨਿ ਚੇਲਾ ॥ (sggs 943).
    Bhul Chuk Maaf

  9. 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

  10. 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.

  11. 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. 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

  13. 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).

  14. 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॥

  15. 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

  16. 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 ॥: Avar doojaa kiou saeveeai… (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 ॥ (sggs 102).
    • ਸਬਦਿ ਮਿਲੇ ਸੇ ਦਰਗਹ ਪੈਧੇ ਗੁਰਮੁਖਿ ਸੁਰਤਿ ਸਮਾਈ ਹੇ ॥੫॥: Sabadi milae… (sggs 1024).

  17. ਵੈਸਾਖੁ ਸੁਹਾਵਾ ਤਾਂ ਲਗੈ ਜਾ ਸੰਤੁ ਭੇਟੈ ਹਰਿ ਸੋਇ ॥੩॥ (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.

  18. 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

  19. 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.

  20. 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 ॥ (sggs 2).
    • ਤੇਰੀ ਵਡਿਆਈ ਕਹੀ ਨ ਜਾਇ ॥ (sggs 371).

  21. Veer T Singh jeo,
    Thanks for your nice response I have few points to put forward for your kind
    ..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.

  22. 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.

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

  24. 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

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

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

  27. 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 .

Share Your Thoughts

Your email address will not be published. * = required fields. Comment Policy.