Vaisakh is Beautiful!

In order to impart the Truth (ਸਚ), all 35 contributors of the Sri Guru Granth Sahib (SGGS) have used terms that were already within the use and within the psyche of people of the time.

To help understand, they have used examples of months, days, seasons, festivals, animals, birds, plants, solar system, ocean, rivers, earth, sky, wind, fire, water, and so on.

However, they have used these terms as examples (ਹਵਾਲਾ), but explicitly with new meanings and understanding to fit the new spiritual paradigms of Sikhi or Gurmat.

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

Simply put: Vaisakh can be beautiful if Satguru (true Wisdom, Virtues-ਸੱਚਾ ਗਿਆਨ) causes one to realize Hari within (Mool, Source, Jot Saroop, True Nature, Raam, Allah, Gobind, Universal Energy, Truth, Hari-Gun or Virtues).

  • ਵੈਸਾਖੁ ਸੁਹਾਵਾ ਤਾਂ ਲਗੈ ਜਾ ਸੰਤੁ ਭੇਟੈ ਹਰਿ ਸੋਇ ॥੩॥: Vaisaakh is Beautiful and Pleasant, if the Satguru (ਸੱਚਾ ਗਿਆਨ-true Wisdom, Virtues) causes one to realize Hari (Mool, within). ||3|| (sggs 134).

In order to exploit people, the Pujaaree-Group ( ਪੁਜਾਰੀ ਲਾਣਾਂ: Bhais, Ragis, Kathaakaar, Deraavaad, Baabaadoms, Santdoms, priest-class, Jathedaar, foolish so called scholars, etc.) 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 Deraavaad-Baabaa, etc. However, on account of their greed, craftiness, ignorance, illiteracy, etc., the current Pujaaree system of Sikhi confuses and misleads people.

The implication is that Vaisakh is ‘Beautiful’ only for the mind who realizes its Mool or Jot Saroop within through the Gurmat Wisdom of the SGGS.

Bottom line is this: Without the Mool-abidance, Vaisakh (or any other month, day or time for that matter) CANNOT be ‘Beautiful’  for any mind. This is the Gurbani’s edict (ਫੈਸਲਾ).

However, as the Gurbani asserts, by forgetting its Mool, the mind becomes attached to Maya or Bhav Saagar.

  • ਵੈਸਾਖਿ ਧੀਰਨਿ ਕਿਉ ਵਾਢੀਆ ਜਿਨਾ ਪ੍ਰੇਮ ਬਿਛੋਹੁ ॥ ਹਰਿ ਸਾਜਨੁ ਪੁਰਖੁ ਵਿਸਾਰਿ ਕੈ ਲਗੀ ਮਾਇਆ ਧੋਹੁ ॥: In the month of Vaisakh how can the separated those separated from their Mool have patience? (Thus, how can patience come to them who) forgetting ‘Hari’ (Mool, Jot Saroop…) is enticed by the alluring Maya? (sggs 133).

As a tree branch separated from its root withers, similarly, a mind separated from its Root (i.e., Mool) suffers and cannot have patience (solace, tranquility, composure, etc.)! This is the gist of the following verse!

In nutshell, celebrating Vaisakhi will be of avail only if we earnestly attempt to unite with our Mool within by reconciling the mind through churning the Gurbani or the Shabad-Vichaar (Consciousnesses of Shabad-Naam-Hukam, Brahm-Giaan, Wisdom,  Virtues…). Baabaa Nanak Says:

  • ਨਾਨਕ ਵੈਸਾਖੀਂ ਪ੍ਰਭੁ ਪਾਵੈ ਸੁਰਤਿ ਸਬਦਿ ਮਨੁ ਮਾਨਾ ॥੬॥: O Nanak! In Vaisakh (the soul-bride or the mind) realizes ‘Prabhoo’ (Mool, Jot Saroop…) whose mind remains (imbued in) the Shabad-Consciousness. ||6|| (sggs 1108).

It is important to note that — according to the Gurmat Wisdom of the SGGS —  for a Sikh (a learner, or student of the SGGS), there is no limitation of place or time for the NaamSimran or Naamremembrance (living daily life with the Gurbani’s Wisdom, Virtues, Truth, etc.).

However — as the Gurbani asserts — a very ‘rare’ one (i.e., the Gurmukh) truly engages in real Naam-Simran (i.e., a rare one lives his daily life with the Wisdom, Virtues or Truth of the Gur-Shabad)!

Hence Baabaa Nanak makes it very clear to the entire humanity that Reflections on Naam (Gur-Shabad, Hari, Prabh…) does not need any special months, any special seasons, any special days, any special hours, any special time, any special place, any special building, any special moment (ਮੁਹੂਰਤ-Muhoorat)…

  • 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).
  • ਖਸਮ ਪਛਾਣੈ ਸੋ ਦਿਨੁ ਪਰਵਾਣੁ ॥੨॥: That day (of one’s life) alone would be authentic (acceptable, approved, auspicious…), when (one) recognizes the (Prabh). ||2|| (sggs 349).
  • ਹਰਿ ਸਿਮਰਨ ਕੀ ਸਗਲੀ ਬੇਲਾ ॥: Every time is a good time to remember Hari (Mool, Source, Naam: Giaan, Virtues…). (sggs 1150).
  • ਵਿਣੁ ਨਾਵੈ ਨਾਹੀ ਕੋ ਥਾਉ ॥: There is no place without Naam. (sggs 167).
  • ਜਹ ਚਿਤਿ ਆਵਹਿ ਸੋ ਥਾਨੁ ਸੁਹਾਵਾ ॥ ਜਿਤੁ ਵੇਲਾ ਵਿਸਰਹਿ ਤਾ ਲਾਗੈ ਹਾਵਾ ॥੧॥: Wherever You come to mind, that (mind-) place is beautiful. The moment (I) forget, (I) become stricken with regret. ||1|| (sggs 563).
  • ਭਗਤਿ ਕਰਹਿ ਜਨ ਦੇਖਿ ਹਜੂਰਿ ॥: Jan (Gurmukh, Daas, Bhagat…) perform Bhagti seeing (the Universal Energy, Hukam…) just present (here and now). (sggs 1174).
  • ਨਾਨਕ ਜਿਤੁ ਵੇਲਾ ਵਿਸਰੈ ਮੇਰਾ ਸੁਆਮੀ ਤਿਤੁ ਵੇਲੈ ਮਰਿ ਜਾਇ ਜੀਉ ਮੇਰਾ ॥੫॥: O Nanak! That moment when (I) forget my Suaamee (Universal Energy, Hukam…) — at that moment, (my) mind or soul dies (spiritual death-ਆਤਮਕ ਮੌਤੇ) ||5|| (sggs 562).
  • ਜੇ ਵੇਲਾ ਵਖਤੁ ਵੀਚਾਰੀਐ ਤਾ ਕਿਤੁ ਵੇਲਾ ਭਗਤਿ ਹੋਇ ॥ ਅਨਦਿਨੁ ਨਾਮੇ ਰਤਿਆ ਸਚੇ ਸਚੀ ਸੋਇ ॥ ਇਕੁ ਤਿਲੁ ਪਿਆਰਾ ਵਿਸਰੈ ਭਗਤਿ ਕਿਨੇਹੀ ਹੋਇ ॥: If we keep thinking of setting a special time (for Bhagti), then Bhagti cannot happen at any time. By always remaining attuned to the Naam, one becomes (one with) Truth and attains the everlasting glory. What sort of Bhagti is that if someone forgets the Beloved (Mool…) even for an instant? (sggs 35).
  • 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).

The ultimate Truth is bound by nothing earthly. Therefore it is beyond words (Kathan), expressions, examples, symbolism, religious paraphernalia, formalities or Karamkaand, etc.

  • 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).
  • 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 (Sangraand, etc.) are auspicious when (we) become good (wise, Virtuous…). (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 (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).


  1. 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.

  2. 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

  3. 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.

  4. 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).

  5. 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.

  6. 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.

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

  8. 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

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

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

  11. 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 .

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