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!

Filed Under: Days, Months..., Gurbani, Mool, Source, Origin, Vaisakhi
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28 Comments Leave a Reply to prakash s bagga

  1. 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.

  2. 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 ?

  3. 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.

  4. 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.

  5. 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 ! :-)

  6. 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

  7. 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

  8. 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.

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