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).

29 comments

  1. 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

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

  3. 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

  4. 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

  5. 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.

  6. 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.

  7. 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”

  8. 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).

  9. 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॥

  10. 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

  11. 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).

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