Way of the Gurbani is the Way of Understanding

The Sri Guru Granth Sahib (SGGS) is NOT a subject ritual reading and memorizing, worshipping (as an idol-Poojaa), ritual listening, rituals or Karamkaand etc.

Instead, the Gurbani is the subject of Understanding (ਸਮਝ, ਸੂਝ), Internalizing, feeling by living in daily lifeBECOMING THE GURBANI.

There is a VAST DIFFERENCE between (1) Understanding and (2) literal meaning.

In seeking literal meaning we use the the mind, which is never satisfied. In fact its easily confused and often mislead. To seek meaning is to enter a confusing set of connecting passages or paths – a never ending maze – in which it is easy to get confused and lost. On the other hand, in seeking understanding is to realize, experience, internalize with all our senses and energies. This is more likely to bring ‘Anand‘ (bliss, peace etc.), for it brings harmony between ourselves and existence (Hukam).

However, unfortunately, the translations of the SGGS readily available and widely used are based on literal meanings!!

Become the Gurbani

  • ਸਤਿਗੁਰ ਕੀ ਬਾਣੀ ਸਤਿ ਸਰੂਪੁ ਹੈ ਗੁਰਬਾਣੀ ਬਣੀਐ ॥: The Satgur’s Bani (the God-Connecting Shabad-Guru) is the embodiment of the Creator; (therefore) BECOME THE GURBANI (to Realize the Creator). (sggs 304).
  • ਗੁਰ ਅੰਮ੍ਰਿਤ ਭਿੰਨੀ ਦੇਹੁਰੀ ਅੰਮ੍ਰਿਤੁ ਬੁਰਕੇ ਰਾਮ ਰਾਜੇ ॥ ਜਿਨਾ ਗੁਰਬਾਣੀ ਮਨਿ ਭਾਈਆ ਅੰਮ੍ਰਿਤਿ ਛਕਿ ਛਕੇ ॥: A Guru oriented person (ਗੁਰੂ ਵਾਲਾ) is drenched with Amrit (i.e. Naam, Wisdom, Virtues – he has Internalized the Message of the Shabad), which he imparts to others. Those human beings who find the Gurbani agreeable to their mind (i.e. Who have BECOME THE GURBANI and live accordingly), their minds continually drink this Amrit – they continually live daily life by Naam, Wisdom, Virtues. (sggs 449).

Hence, Baabaa Nanak asserts: We must UNDERSTAND it if we want to Realize the Truth or our mind’s Mool within. Without Understanding the Gurbani, nobody can apply its Wisdom in daily life!

  • ਬਾਣੀ ਬੂਝੈ ਸਚਿ ਸਮਾਵੈ ॥: (One who) understands the Bani, gets absorbed in the Truth (sggs 412).
  • ਸੇਵਾ ਸੁਰਤਿ ਨ ਜਾਣੀਆ ਨਾ ਜਾਪੈ ਆਰਾਧਿ ॥: My consciousness or mind has not understood ‘Sevaa’ (shabad Vichaar…), nor I have understood how to remember Naam. (sggs 218).

Baabaa Nanak further reminds us that without UNDERSTANDING, we become perplexed. A perplexed person cannot live a Divine Life – Enlightened or Gurmukh Mindset.

  • ਬਿਨੁ ਬੂਝੇ ਸਭ ਹੋਇ ਖੁਆਰ ॥: Without understanding, ALL are troubled (afflicted, distressed, perplexed…). (sggs 791).
  • ਬਿਨੁ ਬੂਝੇ ਕੋ ਥਾਇ ਨ ਪਾਈ ॥: Without understanding, (one) cannot obtained the Realm (of Truth). (sggs 412).

Hence, unequivocally, the Way of the Gurbani (or Gurmat Wisdom of the SGGS) is the Way of UNDERSTANDING. The Gurbani further confirms it as follows:

  • ਬਿਨੁ ਬੂਝੇ ਪਸੂ ਭਏ ਬੇਤਾਲੇ ॥੬॥: Without understanding, people become beast (-nature) and demon ||6|| (sggs 224).
  • ਪੜਿਐ ਨਾਹੀ ਭੇਦੁ ਬੁਝਿਐ ਪਾਵਣਾ ॥ ਖਟੁ ਦਰਸਨ ਕੈ ਭੇਖਿ ਕਿਸੈ ਸਚਿ ਸਮਾਵਣਾ ॥ ਸਚਾ ਪੁਰਖੁ ਅਲਖੁ ਸਬਦਿ ਸੁਹਾਵਣਾ ॥ : Not by just reading (scriptures), but it is through spiritual Wisdom one Understands this fact (that God is infinite). No one can merge in the eternal God by merely adopting the garbs mentioned in the six Shastras (the Hindu holy books). The eternal God is unfathomable, but revealed through the Guru’s Shabad, He (i.e. Creation, Hukam) looks beautiful. (sggs 148).

The purpose of listening and reading of the Gurbani (SGGS) is to BECOME the GURBANI. If that does not happen, then, the Gurbani thunders forth the following rebuke in a strongest terms:

  • ਗੁਰਮਤਿ ਸੁਨਿ ਕਛੁ ਗਿਆਨੁ ਨ ਉਪਜਿਓ ਪਸੁ ਜਿਉ ਉਦਰੁ ਭਰਉ ॥: Listening to the Gurmat (Shabad-Giaan, Teaching of the Gurbani, etc.), (if) no Spiritual Wisdom (understanding of the Spiritual Life…) wells up within; (then it would be) like a beast (routinely) filling its belly (sggs 685).

Since the Gurbani is BRAHM VICHAAR, and the Way of the Gurbani is the Way of UNDERSTANDING (Soojh Boojh: ਸੂਝ ਬੂਝ), it has no room for pre-1469 concocted concepts, dogmas, Karamkaand (rituals), blind Pooja (ਪੂਜਾ), Pakhand, superficial religiosity, show off spirituality, trickery, counting beads (ਮਾਲਾ ਫੇਰਨੀ), PilgrimagesTeerath Yaatraa, religious robes (Bhekh-ਭੇਖ), religious paraphernalia) etc.

  • ਜਨ ਨਾਨਕੁ ਬੋਲੇ ਬ੍ਰਹਮ ਬੀਚਾਰੁ ॥: Jan Nanak utters the Brahm Vichaar (Divine Wisdom…). (sggs 370).
  • ਗਿਆਨ ਹੀਣੰ ਅਗਿਆਨ ਪੂਜਾ ॥ ਅੰਧ ਵਰਤਾਵਾ ਭਾਉ ਦੂਜਾ ॥: Bereft of Spiritual Wisdom, (people) worship ignorance. In the love of duality (in love of Maya, their) conduct or behavior (keeps them mentally blind or ignorant of their spiritual life). (sggs 1412).

The Unique Way of the Gurbani is so practical, logical and universal that not only worldly desires (sense-gratification…) but even the desire or greed for liberation (Mukti) is shunned by its Sikhs (learners, seekers-ਸਿਖਿਆਰਥੀ)!

  • ਰਾਜੁ ਨ ਚਾਹਉ ਮੁਕਤਿ ਨ ਚਾਹਉ ਮਨਿ ਪ੍ਰੀਤਿ ਚਰਨ ਕਮਲਾਰੇ ॥ ਬ੍ਰਹਮ ਮਹੇਸ ਸਿਧ ਮੁਨਿ ਇੰਦ੍ਰਾ ਮੋਹਿ ਠਾਕੁਰ ਹੀ ਦਰਸਾਰੇ ॥੧॥ : (O God, I) neither desire for empire (Bhugati or materiality) nor liberation (Mukti); (my) mind longs for the love of your lotus feet (Virtues / Wisdom). Whereas others search for Brahma, Shiva, Sidhas, Munis and Indra, I yearn for the Blessed Vision of my God. (sggs 534).
  • ਮੁਕਤਿ ਬਪੁੜੀ ਭੀ ਗਿਆਨੀ ਤਿਆਗੇ ॥: A spiritually Wise forsakes even liberation (sggs 1078).

As we know it, Baabaa Nanak did not have any embodied being as his Guru.

Apparently, during his life he came across many self-appointed teachers, Yogi, ascetics, scholars, clergymen (Pujaaree) of various organized religions etc.

But Baabaa Nanak found them to be fraud, greedy, self-serving or simply ignorant. Although on the outside they did not look as such!

However, when Baabaa Nanak poked into their minds he found them to be more worldly than the so-called worldly people. He found them to be more materialistic (Manmukh-Saakat-Mayadhaaree) than the so-called materialists. He could not see Dharma blossoming out of them. Instead, he found them full of vices or Bikaar (i.e. lust, anger, greed, attachment, pride etc.), and desirous of sense gratification here and in heaven afterlife etc.

In other words, Baabaa Nanak found their perplexed lifestyle perfumed with the flavor of spiritualism. Thus, he found their outer religious paraphernalis and spiritualism to be a deception and fraud.

It is as if one has anointed a dog with sandalwood! The dog remains a dog; fragrance of sandalwood can only deceive fools!

  • ਕੁਤੇ ਚੰਦਨੁ ਲਾਈਐ ਭੀ ਸੋ ਕੁਤੀ ਧਾਤੁ ॥: Perfume a dog (with sandalwood paste etc.) all you want but the dog will remain a dog. (sggs 143).

Or, it is as if one has anointed a donkey with sandalwood. The donkey remains a donkey; fragrance of sandalwood can only deceive fools!

  • ਚੰਦਨ ਲੇਪ ਹੋਤ ਦੇਹ ਕਉ ਸੁਖੁ ਗਰਧਭ ਭਸਮ ਸੰਗੀਤਿ ॥: (A donkey’s) body may be anointed with sandalwood, but the donkey still loves to roll in the ash (sggs 673).

Or, it is as if on a cow dung heap one has sprayed some perfume. The cow dung (‘ਗੋਬਰੁ’) remains cow dung; perfume can only deceive fools!

  • ਗੋਬਰੁ ਜੂਠਾ ਚਉਕਾ ਜੂਠਾ ਜੂਠੀ ਦੀਨੀ ਕਾਰਾ ॥: Impure is the cow dung, impure is the kitchen and impure are the lines that mark it off. (sggs 1195).

Baabaa Nanak was not fooled by any of these ‘Thugs of Baanaaras‘ (‘ਬਾਨਾਰਸਿ ਕੇ ਠਗ’). He could see through and through. He boldly told them if vices or Bikaar is there than you cannot be a spiritual person but a Manmukh, Saakat, Mayadhaaree!

  • ਫਾਹੀ ਸੁਰਤਿ ਮਲੂਕੀ ਵੇਸੁ ॥ ਹਉ ਠਗਵਾੜਾ ਠਗੀ ਦੇਸੁ ॥ ਖਰਾ ਸਿਆਣਾ ਬਹੁਤਾ ਭਾਰੁ ॥ ਧਾਣਕ ਰੂਪਿ ਰਹਾ ਕਰਤਾਰ ॥੩॥ : The people sitting in the shrines are dressed as angles/ascetics (i.e. dressed in religious robes, symbols etc.). But their deceitful mind’s focus is on defrauding or trapping people. These big thugs are looting the people. They pretend to be wise. But they carry too much load of sins on their heads. Such righteous looking people are very cruel. ||3|| (sggs 24).

When Baabaa Nanak said that these so-called religious people are all worldly (Mayaic), materialists, Bikaaree or Manmukh, Saakat, Mayadhaaree, of course the self-serving Pujaaree groups (Pandits, Brahmans, Yogis, Qazis, Mullahs etc.) were angry. So angry that they turned against him (including his own sons!).

  • ਬਾਹਰਹੁ ਪੰਡਿਤ ਸਦਾਇਦੇ ਮਨਹੁ ਮੂਰਖ ਗਾਵਾਰ ॥: (The Manmukhs) Outwardly call themselves scholars (ਵਿਦਵਾਨ), but in fact they are fools and idiots. (sggs 1091).
  • ਨਾ ਓਇ ਜੋਗੀ ਨਾ ਓਇ ਜੰਗਮ ਨਾ ਓਇ ਕਾਜੀ ਮੁੰਲਾ ॥ ਦਯਿ ਵਿਗੋਏ ਫਿਰਹਿ ਵਿਗੁਤੇ ਫਿਟਾ ਵਤੈ ਗਲਾ ॥: They are not Yogis, and they are not Jangams, and they are not Qazis or Mullahs. Lost (separated…) from the Merciful (Lord), they wander around in sad plight, and their entire band is disdainful (sggs 149-150).

As dog is dog even if pasted with sandalwood and a donkey is just a donkey whether loaded with gold or anointed with sandalwood or loaded with Granths (religious texts), similarly for a Sikh without understanding the Way of the SGGS everything else is useless. This is the Gurbani’s edict (ਫੈਸਲਾ).

  • ਮਾਨੁਖੁ ਬਿਨੁ ਬੂਝੇ ਬਿਰਥਾ ਆਇਆ ॥: Without understanding, man’s coming (into the world) is useless (sggs 712).
  • ਬੇਦ ਪੁਰਾਨ ਪੜੇ ਕਾ ਕਿਆ ਗੁਨੁ ਖਰ ਚੰਦਨ ਜਸ ਭਾਰਾ ॥: (O pandit!) What is the use of reading the Vedas and the Puraanas? It is like loading a donkey with sandalwood (If Mool is not understood…). (sggs 1102).

‘Gurbani is understood from the Gurbani’

Currently available Teekaas of the SGGS on the Internet are primarily based on (1) literal translation, (2) incident (time, location, person etc.) based interpretations, (3) framework of Shastras, Vedas, Purans, other Hindu texts, Yogic system etc.

As a result, these distorted interpretations are becoming the sources of our confusion and misunderstanding of the Gurbani (SGGS). The outcome is that the Sikhi of Baabaa Nanak has been taken back to the concocted pre-1469 concepts which have been critiqued and debunked by Baabaa Nanak.

The Gurmat Wisdom of the SGGS asserts that the Gurbani can ONLY be understood FROM the Gurbani itself!

  • ਗੁਰ ਕੀ ਬਾਣੀ ਗੁਰ ਤੇ ਜਾਤੀ ਜਿ ਸਬਦਿ ਰਤੇ ਰੰਗੁ ਲਾਇ ॥ ਪਵਿਤੁ ਪਾਵਨ ਸੇ ਜਨ ਨਿਰਮਲ ਹਰਿ ਕੈ ਨਾਮਿ ਸਮਾਇ ॥੮॥: The Guru’s Bani (Gurbani’s teachings) can only be comprehended through the Bani itself by those who with love remain imbued with the Guru Shabad (SGGS). Such people are of clean conduct and pure consciousness (i.e. free of vices/Bikaar) for they live by Naam (Wisdom, Virtues, Hukam...). ||8|| (sggs 1346).
  • The Gurbani (i.e. the Enlightening spiritual  Wisdom of the Guru Shabad) is my Base or Support of my life. Attuned to the Guru Shabad I remain spiritually alive. ||8|| (sggs 759).
  • ਬਾਣੀ ਗੁਰੂ ਗੁਰੂ ਹੈ ਬਾਣੀ ਵਿਚਿ ਬਾਣੀ ਅੰਮ੍ਰਿਤੁ ਸਾਰੇ ॥: (Guru’s) Bani is the Guru (of Sikhs i.e. Shabad-Guru or Wisdom or Giaan-Guru) and the Guru is present (as Giaan or Wisdom) in the Bani. The Amrit (of the Guru’s Giaan or Wisdom…) is contained in the whole of Bani. (sggs 982).

Therefore, while Interpreting the Gurbani (SGGS), it will be useful to keep in mind:

  • Use the Gurbani as PRIMARY SOURCE (NOT secondary source) to understand the Gurbani (i.e. 1430 pages of the SGGS).
  • Use the Gurbani to explain the Gurbani.
  • Interpretation should have internal validity and reliability.
  • Gurbani grammar is useful for coherent interpretation.
  • The Gurbani is the sole indicator of original intent of the Gurus.
  • The Guru’s intent lies in the Gurbani.
  • Answers lie within the Gurbani.
  • The Message of the Gurbani (SGGS) is Universal, Unique, Revolutionary, timeless, wholesome etc. What it means is that the Gurbani is never specific to location, occasion, person, incident etc.
  • The obsessions with the nonsense such as AFTERLIFE, rituals or Karamkaand etc. in pre-1469 belief systems are removed from Gurbani (SGGS).

It should be noted that understanding the Way of the SGGS is inclusive of living it in daily life (implementation, practice, application, Gurmukh Lifestyle, ਅਮਲ). Because, the Gurbani tells us that without living it in daily life, understanding remains deficient.

  • ਜਹ ਕਰਣੀ ਤਹ ਪੂਰੀ ਮਤਿ ॥ ਕਰਣੀ ਬਾਝਹੁ ਘਟੇ ਘਟਿ ॥੩॥ : When one’s ‘Karanee’ (actions…) is perfect (according to the Gur-Giyan or Wisdom) then this would indicate one’s intellect is also perfect.  But without perfect ‘Karanee’ or actions the intellect becomes increasingly deficient. ||3|| (sggs 25).
  • ਅਮਲੁ ਕਰਿ ਧਰਤੀ ਬੀਜੁ ਸਬਦੋ ਕਰਿ ਸਚ ਕੀ ਆਬ ਨਿਤ ਦੇਹਿ ਪਾਣੀ ॥ ਹੋਇ ਕਿਰਸਾਣੁ ਈਮਾਨੁ ਜੰਮਾਇ ਲੈ ਭਿਸਤੁ ਦੋਜਕੁ ਮੂੜੇ ਏਵ ਜਾਣੀ ॥੧॥: Make your deeds the earth (i.e. perform Virtuous deeds), and let the Shabad (i.e. Gur-Giaan-Wisdom) be the seed (sown in the earth of Virtuous deeds); irrigate (i.e. practice) it continually with the water of ‘Sach‘ (i.e. let your deeds flourish in the Glory of the Creator). Become such a farmer and anchor your Spirituality in ‘Eemaan‘ (faith, belief, truth etc.). Only then you will realize the FOLLY of claims of ‘Heaven’ and ‘Hell’. (sggs 24).

Now, let’s turn our attention to the present-day situation in Gurdwaras. For example, in any Gurdwara around the world, just listen to Ardaas (prayer) being performed by the present-day band of self-serving Pujaaree (clergy: Granthis, Parcharaks, Ragis, Dhadees etc.) and the freeloading Deraa-Vaad Baabaas (ਵੇਹਲੜ) etc. — you can’t help noticing that it is full of greed, selfishness, material demands and desires for sense-gratifications; totally contrary to the Way of the Gurbani, which reminds us:

  • ਨਾਨਕ ਕੈ ਘਰਿ ਕੇਵਲ ਨਾਮੁ ॥੪॥੪॥ : There is only Naam (Wisdom / Virtues) In the Nanak’s Home (mind/Heart). ||4||4|| (sggs 1136).

If Baabaa Nanak were to come into this world today, what would he say after seeing what’s going on in Gurdwaras in his name and in the name of the SGGS and Sikhi; and how the present-day band of self-serving Pujaaree in alliance with the Gurdwara committees knowingly mislead people into the way of Maya (ਗੋਲਕ, ਚੌਧਰ, Golak, power, privilege, name fame, Karamkaand or rituals, Bharam or doubt, turning the SGGS into an object of idol worshiping instead of UNDERSTANDING and then living it (ਅਮਲ)!

  • ਦੀਵਾ ਬਲੈ ਅੰਧੇਰਾ ਜਾਇ ॥ ਬੇਦ ਪਾਠ ਮਤਿ ਪਾਪਾ ਖਾਇ ॥ ਉਗਵੈ ਸੂਰੁ ਨ ਜਾਪੈ ਚੰਦੁ ॥ ਜਹ ਗਿਆਨ ਪ੍ਰਗਾਸੁ ਅਗਿਆਨੁ ਮਿਟੰਤੁ ॥ ਬੇਦ ਪਾਠ ਸੰਸਾਰ ਕੀ ਕਾਰ ॥ …: When the lamp (of Giaan or Wisdom is lit within), darkness (of ignorance) is dispelled. (In this way) reading of religious texts as Veda destroys Paap (opposing of Hukam, corrupt thoughts – ਹੁਕਮ ਦਾ ਵਿਰੋਧ; ਮਾੜੀ ਸੋਚ…). When the sun rises, the moon is not visible. Where the Light of Divine Wisdom illuminates, ignorance is dispelled. The (mere) reading of religious texts such as Veda is worldly occupation (business, ਧੰਧਾ…). (sggs 741).

65 comments

  1. It is interesting to see that in Gurbani we clearly come across these words
    1..ਗੁਰੂ
    2..ਗੁਰੁ and
    3..ਗੁਰ
    These are three distinct Noun words. We are required to understand the true n correct reference meanings of these three words then only we can move ahead.
    Further what is the significance of these words ,there seems to be some important inter relationship between these three words that we should find out.This inter relation ship is well clarified in Gurbani but we have to recognize,understand n accept this.

  2. Thanks a lot CS ji ,
    I appreciate your such an understanding about Gurbani.

  3. Thank jio- I agree we should write Gurmukhi and roman; interestingly, Guru Bani – enshrines and illuminates as Bani Guru (ਬਾਣੀ ਗੁਰੂ) , not as Guru Bani – [ਬਾਣੀ ਗੁਰੂ ਗੁਰੂ ਹੈ ਬਾਣੀ] Reference is ਗੁਰੁ ਬਾਣੀ or ਗੁਰ ਬਾਣੀ probably no where illuminates as ਗੁਰੂ ਬਾਣੀ. I further agree with you about “how we understand the word Guru” is very very important.

  4. CS ji ,
    I may bring to your kind notice that Guru Bani word is very much there within SGGS ji .The point is how we understand the word Guru .( This word Guru is with matra of Aukad under its last letter R not with Matra of Dulakad as we generally understand)

    In fact we should wriye important Gurbany words in Gurmukhi script also along with Roman Script for more clear understanding.
    This is my suggestion only.

  5. We are fortunate and thankful to the Guru, for bringing us together and guiding us to continue learning and reflecting on Gurbani with each others’ participation jio. Thank you so much Puninder Singh Bhatia jio for your insights and luv for the Gurbani.

  6. Vir jio – Im sorry that was a typing error “Gurubani with Gurbani” I could not edit /fix the post immediately. It is the same as you and Vir T Singh ji understanding – learning Gurbani from Gurbani, understanding Gurbani by reflecting, researching from Gurbani only. Thanks for picking it -;). Appreciated.

  7. It would be interesting to stay at 99% during collective learning, because that likely leaves a room for “Direct Learning From the Guru” and also opportunity to practicing, experimenting, exploring, actually conducting the task before finally arrive at the insight/ a decision. What this likely means – in our current scenario actually doing Waheguru Naam Japu with Bhavni ( earnest submission to the Source of all knowledges to guide to the righteousness) to dis/agree with this practice/ ritual. One never knows what is in store and at what level of journey one might be -to get complete blessings of the Guru with Gurbani reflections through opening Gurubani with Gurbani.

  8. From Gurbaanee one can find that there are many ways to remain in union with THE ULTIMATE LORD thru NAAMu/NAAMAA,
    A Quote is worth consideration. as “Jagat Jalundaa Rakh Le AApnee Kirpaa Dhaari Jitu Duaare Ubare Tite Leho Ubaar and still “Satiguru Sukh Vekhaaleyaa Sachaa Sabadu Beechaar”
    Thus one needs to churn Sachaa Sabadu only n only.

  9. T Singh Ji,

    I am in 100 percent agreement with your post:

    The entire Gurbani is “ਨਾਮੁ-Naamu” is “ਗਿਆਨੁ ਪਦਾਰਥੁ-Giaanu Padaarathu” or “ਬ੍ਰਹਮ ਗਿਆਨੁ-Brahm Giaanu” (i.e., Divine Wisdom, Aatam Giaan, Spiritual Knowledge).
    This why the Gurbani keeps reminding us time and again:
    • ਬਿਨੁ ਬੂਝੇ ਪਸੂ ਭਏ ਬੇਤਾਲੇ ॥੬॥ (sggs 224).
    • ਪੜਿਐ ਨਾਹੀ ਭੇਦੁ ਬੁਝਿਐ ਪਾਵਣਾ ॥ (sggs 148).
    • ਗੁਰਮਤਿ ਸੁਨਿ ਕਛੁ ਗਿਆਨੁ ਨ ਉਪਜਿਓ ਪਸੁ ਜਿਉ ਉਦਰੁ ਭਰਉ ॥ (sggs 685).

    “Jup” is to understand the Gurbani, Gurmat, Divine Wisdom, Aatam Giaan…
    To say it in simple Punjabi, “Jup” is: ਗੁਰਬਾਣੀ ਜਾ ਗੁਰਮਤ ਸਮਜਣਾ; ਜਾਨਣਾਂ, ਮੰਥਨ ਕਰਨਾਂ; ਗੁਰਬਾਣੀ ਨੂੰ ਕੇਵਲ ਪੜ੍ਹਨਾਂ ਨਹੀਂ ਸਗੋਂ ਇਸ ਅੰਦਰ ਸਮਾਏ ਬ੍ਰਹਮ ਗਿਆਨ ਨੂੰ ਬੁੱਝਣਾ ਵੀ ਹੈ. ਇਹ ਗੁਰਮਤਿ ਦਾ ਅਸਲੀ ਜਪ ਹੈ…
    ਅਕਲੀ ਪੜਿ ਕੈ ਬੁਝੀਐ ਅਕਲੀ ਕੀਚੈ ਦਾਨੁ ॥: (sggs 1245).

    “Simran” simply is to constantly (“Saas Saas”) remember this undestanding (Soojh-Boojh) and live it in daily life! What’ the use if we are not going live this Wisdom? But, one cannot live it without first understanding it!

    I think a Sikh has to find all the answers from Guru Granth Sahib (Khoj shabad mein leh) and then live by the learnings/teachings (Sikhi Kamaani). You said very well that recitation is not simran, contemplation and living the understanding in simran, as we have to live each moment in according to this simran in every breath.

    Thankful to Lord for connecting me to this community here.

    WJKK, WJKF!

  10. Thank you Veer Jio!

    I love the word churning

    The Gurbani has used many terms through out to suggest “Churning” the Gurbani to extract the “Butter” of the Divine Wisdom from it — “ਵਿਲੋਵੈ”, “ਵਿਲੋਇ”, “ਵਿਰੋਲੈ”, “ਵਿਰੋਲੀਐ”, “ਬਿਰੋਲੈ”, “ਬਿਲੋਈਐ”, “ਵਿਲੋਈਐ”, “ਮਥਿਆ”, “ਮਥਿ”, “ਮਥੀਐ”, “ਮਥੈ”, “ਵਿਰੋਲਿ”, “ਲਾਟੂ ਮਾਧਾਣੀਆ”, “ਬਿਲੋਵਹੁ”, “ਬਿਲੋਈ “, “ਬਿਲੋਵਨਾ”, “ਬਿਲੋਵਨ”, “ਮਥੀਐ”, “ਬਿਲੋਵਨਹਾਰੀ”, “ਬਿਲੋਵਸਿ”, “ਬਿਲੋਇਆ”, “ਮਥਾਹਾ”, “ਰਿੜਕਿਓਨੁ”, “ਵਿਰੋਲਿਆ”, “ਬਿਲੋਵੈ”, and so on.
    Apparanetly, “Churning” (Gur-Shabad) is very important to the Gurbani.
    • ਸਹਜਿ ਬਿਲੋਵਹੁ ਜੈਸੇ ਤਤੁ ਨ ਜਾਈ ॥੧॥ ਰਹਾਉ ॥ (sggs 478).

  11. Great ! thanks vir jio ( PSBagga ji and Tsingh ji) ! I love the word churning -:) and beautifully explained and referenced to the Gurbani.

  12. Thanks Veer T Singh ji for further clarifying what is actually intended in Gurbaanee.

  13. Thank you Veer Jio!

    First one has to decide if one agrees with the Gurbani edict when it says:
    • ਬਿਨੁ ਬੂਝੇ ਪਸੂ ਭਏ ਬੇਤਾਲੇ ॥੬॥ (sggs 224).
    • ਪੜਿਐ ਨਾਹੀ ਭੇਦੁ ਬੁਝਿਐ ਪਾਵਣਾ ॥ (sggs 148).
    • ਗੁਰਮਤਿ ਸੁਨਿ ਕਛੁ ਗਿਆਨੁ ਨ ਉਪਜਿਓ ਪਸੁ ਜਿਉ ਉਦਰੁ ਭਰਉ ॥ (sggs 685).

    In Gurbaanee there is no such message to tell for the repetition of the word “Wahguroo”.

    Agree! Therefore, to robotically keep repeating “Wahiguroo, wahiguroo…” is not the Gurbani’s Naam Japanaa (ਨਾਮ ਜਪਣਾ).

    In my views NAAMu is reference for SABADu

    The focus of ths website is to understand the Gurbani through the Gurbani.
    And the Gurbani tells us that “ਨਾਮੁ-Naamu” is “ਗਿਆਨੁ ਪਦਾਰਥੁ-Giaanu Padaarathu” or “ਬ੍ਰਹਮ ਗਿਆਨੁ-Brahm Giaanu” (i.e., Divine Wisdom, Aatam Giaan, Spiritual Knowledge).
    • ਰਾਜਾ ਰਾਮ ਨਾਮੁ ਮੋਰਾ ਬ੍ਰਹਮ ਗਿਆਨੁ ॥੧॥ ਰਹਾਉ ॥: Raajaa Raam Naamu moraa Brahm Giaanu ||1||Rahaaou|| (sggs 1159).
    • ਗੁਰ ਗਿਆਨੁ ਪਦਾਰਥੁ ਨਾਮੁ ਹੈ ਹਰਿ ਨਾਮੋ ਦੇਇ ਦ੍ਰਿੜਾਇ ॥: Gur Giaanu padaarathu Naamu hai hari naamo dei drirraai (sggs 759).
    • ਤਤੁ ਗਿਆਨੁ ਹਰਿ ਅੰਮ੍ਰਿਤ ਨਾਮ ॥: (sggs 1146)
    • ਅੰਮ੍ਰਿਤੁ ਨਾਮੁ ਨਿਰੰਜਨ ਪਾਇਆ ਗਿਆਨ ਕਾਇਆ ਰਸ ਭੋਗੰ ॥੧॥ ਰਹਾਉ ॥ (sggs 360).
    • ਗਿਆਨਿ ਰਤਨਿ ਘਟਿ ਚਾਨਣੁ ਹੋਆ ਨਾਨਕ ਨਾਮ ਪਿਆਰੋ ॥ (sggs 584).
    • ਗੁਰਮੁਖਿ ਗਿਆਨੁ ਨਾਮਿ ਮੁਕਤਿ ਹੋਈ ॥ (sggs 117).

    The entire Gurbani is “ਨਾਮੁ-Naamu” is “ਗਿਆਨੁ ਪਦਾਰਥੁ-Giaanu Padaarathu” or “ਬ੍ਰਹਮ ਗਿਆਨੁ-Brahm Giaanu” (i.e., Divine Wisdom, Aatam Giaan, Spiritual Knowledge).
    This why the Gurbani keeps reminding us time and again:
    • ਬਿਨੁ ਬੂਝੇ ਪਸੂ ਭਏ ਬੇਤਾਲੇ ॥੬॥ (sggs 224).
    • ਪੜਿਐ ਨਾਹੀ ਭੇਦੁ ਬੁਝਿਐ ਪਾਵਣਾ ॥ (sggs 148).
    • ਗੁਰਮਤਿ ਸੁਨਿ ਕਛੁ ਗਿਆਨੁ ਨ ਉਪਜਿਓ ਪਸੁ ਜਿਉ ਉਦਰੁ ਭਰਉ ॥ (sggs 685).

    In Gurbaanee if you critically understand there are clear messages for JUP and or SIMRAN

    Now it becomes very clear as to what is the Gurbani’s the “Jup” and “Simran”!

    “Jup” is to understand the Gurbani, Gurmat, Divine Wisdom, Aatam Giaan…
    To say it in simple Punjabi, “Jup” is: ਗੁਰਬਾਣੀ ਜਾ ਗੁਰਮਤ ਸਮਜਣਾ; ਜਾਨਣਾਂ, ਮੰਥਨ ਕਰਨਾਂ; ਗੁਰਬਾਣੀ ਨੂੰ ਕੇਵਲ ਪੜ੍ਹਨਾਂ ਨਹੀਂ ਸਗੋਂ ਇਸ ਅੰਦਰ ਸਮਾਏ ਬ੍ਰਹਮ ਗਿਆਨ ਨੂੰ ਬੁੱਝਣਾ ਵੀ ਹੈ. ਇਹ ਗੁਰਮਤਿ ਦਾ ਅਸਲੀ ਜਪ ਹੈ…
    ਅਕਲੀ ਪੜਿ ਕੈ ਬੁਝੀਐ ਅਕਲੀ ਕੀਚੈ ਦਾਨੁ ॥: (sggs 1245).

    “Simran” simply is to constantly (“Saas Saas”) remember this undestanding (Soojh-Boojh) and live it in daily life! What’ the use if we are not going live this Wisdom? But, one cannot live it without first understanding it!

    Hence, The Way Of The Gurbani Is The Way Of Understanding! For this to happen, one needs Churning The Gurbani:
    • ਮਾਧਾਣਾ ਪਰਬਤੁ ਕਰਿ ਨੇਤ੍ਰਿ ਬਾਸਕੁ ਸਬਦਿ ਰਿੜਕਿਓਨੁ ॥: Making the mountain (of Higher Consciousness, Shabad-Surti, ਉੱਚੀ ਸੁਰਤ…) churning stick; and making (the mind) the churning string, (he) churned the Shabad. (sggs 967).
    • ਤਨੁ ਕਰਿ ਮਟੁਕੀ ਮਨ ਮਾਹਿ ਬਿਲੋਈ ॥ ਇਸੁ ਮਟੁਕੀ ਮਹਿ ਸਬਦੁ ਸੰਜੋਈ ॥੨॥ (sggs 478).
    • ਗੁਰਮੁਖਿ ਬੋਲੈ ਤਤੁ ਬਿਰੋਲੈ ਚੀਨੈ ਅਲਖ ਅਪਾਰੋ ॥ ਤ੍ਰੈ ਗੁਣ ਮੇਟੈ ਸਬਦੁ ਵਸਾਏ ਤਾ ਮਨਿ ਚੂਕੈ ਅਹੰਕਾਰੋ ॥ (sggs 944).
    • ਮੇਰੇ ਰਾਮ ਐਸਾ ਖੀਰੁ ਬਿਲੋਈਐ ॥ ਗੁਰਮਤਿ ਮਨੂਆ ਅਸਥਿਰੁ ਰਾਖਹੁ ਇਨ ਬਿਧਿ ਅੰਮ੍ਰਿਤੁ ਪੀਓਈਐ ॥੧॥ ਰਹਾਉ ॥ (sggs 332).
    • ਗੁਰਮੁਖਿ ਨਾਮੁ ਧਿਆਈਐ ਮਥਿ ਤਤੁ ਕਢੋਲੈ ॥ (sggs 955).

  14. Dear Puninder Singh ji.
    In context of your message my views are as under
    1…In Gurbaanee there is no such message to tell for the repetition of the word “Wahguroo” We can always say this for this is a word of praise for Guroo for the reason that Guroo is giving us NAAMu .For such a gift from Guroo this is the most appropriate word to praise Guroo as Wahguroo.

    2..In Gurbaanee if you critically understand there are clear messages for JUP and or SIMRAN of HARiNAAMu and or RAAM NAAMu
    .And HARiNAAMu or RAAM NAAMu are only A SINGLE WORD being refered as SABADu.

    WHY REPETITION….In my views NAAMu is reference for SABADu (A SINGLE WORD) which is uniformly and Homogeniously existing all over This existence is in the form of WAVES with no START,MID or END so by repetition only ones mind can remain tuned to such NAAMu
    SIMRAN is a state of MUN where it remains tuned with NAAMu 24 by 7 and such a state can occur thru repetition I think so there is some significance of repetition.
    Further NAAM SIMRAN as envisaged by Guroo Nanak ji is clear from a Quote as “JUP MUN SATiNAAMu SADAA SATiNAAMu”
    Further we come across as HARiNAAMu/RAAM NAAMu /HARiRAAM NAAMu or SATiNAAMu or even Gurmati RAAM NAAMu In my views these are all SAME SINGLE WORD refered to as SABADu.
    Therefore knowledge of SABADu is the crux of getting true understanding of NAAMu as envisaged in SGGS ji.

    Bhul Chuk Maaf
    WahGuroo ji kaa Khalsaa Wahguroo ji ki fateh

  15. Thanks jio ਇਕੁ ਤਿਲੁ ਪਿਆਰਾ ਵੀਸਰੈ ਰੋਗੁ ਵਡਾ ਮਨ ਮਾਹਿ ॥ Ank 21

  16. Bhai Sahib ji- we may agree that Gurmat is all about inquiry into the being through reflections ( Vichar) research(Khoj) and measurement (Tol). Please allow me to clarify with an reference from Gurbani: ਕਹਤਉ ਪੜਤਉ ਸੁਣਤਉ ਏਕ ॥ (Ank 685) This triggers an inquiry….the question to answer is who is speaking, reading, listening? and how? further, how these three functionalities ( listening, speaking, reading) could be ( performed by) One Only ? this will likely help exploring several layers to discover the meaning and this will intensifying the research from Gurbani through reflection and analysis in the right direction, Gurkirpa. please disregard everything else what I have said in my post.

  17. T Singh ji,
    My question is this:
    Is Waheguru Jaap (as majority of sikhs believe is best way of naam simran) is going to help one become one with Naam. If yes, then I am very curious to find how Guru Granth Sahib points this out.

  18. Dear Prakash Singh Ji,
    I am not against repetition and yes you are right everything is based on repetition. We bathe daily, brush daily and do Nitnem daily. But, Nitnem is a conversation, a message, a thought, a veechar of our Guru, which if understood and contemplated can really change one’s thought process. The thought process will make this human do better deeds (karams), because its all about karams. But Sikhs are now being preached that “Waheguru” word recitation is going to give you all that Gurbani talks about. Is this true? If yes, can one word change our behavior? It is true meditation (focusing on one word) makes one’s lighter, because state of thoughtlessness is a good exercise for the brain, but that is it, its an exercise. It’s not going to clean up one’s thoughts. Is Simran – a recitation? a repitition? in Gurmat?
    As far as I have understood, Guru Nanank’s naam simran (recitation of Gurbani and contemplation) is:
    6) living a true life (performing pious deeds), which is only possible when:
    5) there is divine love in our heart, which will come through:
    4) realization, which will come through:
    3) understanding of Naam, which will come through:
    2) understanding of Gurbani and living according to Gurbani, which will happen only:
    1) when we will read and start finding all answers from Gurbani only.

    (How to become a doctor will be not found in Gurbani, but becoming a doctor with love for humanity is the message a doctor will take from Gurbani…. and that will influence the doctor to do Pious Deeds or perform his duty diligently on Dharamsaal – earth)

    People are giving so much importance to one word recitation, that it has now become more important than their Nitnem. This kind of thnking can be Sant-mat, Dera-mat, Jog-mat, but doesn’t sound like Gur-mat.

    My words might be blunt and straight, but my idea is to become Sikh and live as Guru wants a Sikh to live.
    Bhul Chuk di Maafi!

  19. Dear Charan Singh Ji, in all honesty I am unable to understand what you meant up there.

    But let me try: – Did you mean that if we repeat the word and become mindful while the repetition process then Wahe-Guru (Wonderous Lord) becomes part of our thoughts, he actually becomes our companion in everything we do?

    Is the phrase you used above from Gurbani? – ਮੈ ਕਿਆ ਨ ਇਕਲੇ + ਰਹੇ ਪਤਿ ਇਸ ਸੰਗ ( I am not saying alone- You are with me as a companion), if yes, please state the ang, would love to read the full shabad.

    Would await your reply.

  20. Thanks Veer Charan S. and Veer Prakash S. Bagaa Ji for taking the time to respond!

    I believe what Veer Puninder Singh Bhatia is talking about is ritualistic mechanical repetition (robotic reading/hearing, etc.) WITHOUT Understanding what the Gurbani is saying.

    If one does not understand the Gurbani, he cannot live it!!
    • ਗਿਆਨ ਵਿਹੂਣਾ ਕਿਛੂ ਨ ਸੂਝੈ ॥ (sggs 1044).
    • ਪੜਿਐ ਨਾਹੀ ਭੇਦੁ ਬੁਝਿਐ ਪਾਵਣਾ ॥ (sggs 148).
    • ਨਾਨਕ ਗੁਰਮੁਖਿ ਮਥਿ ਤਤੁ ਕਢੀਏ ॥੪॥੫॥੫੭॥ (sggs 367).
    • ਏਨੀ ਅਖੀ ਨਦਰਿ ਨ ਆਵਈ ਜਿਚਰੁ ਸਬਦਿ ਨ ਕਰੇ ਬੀਚਾਰੁ ॥: Enee akhee nadari n aavaee jicharu sabadi n kare beechaaru (sggs 1279).

    So, the Gurbani rejects such empty exercise (ਪਖੰਡ) in very strong terms:
    • ਬਿਨੁ ਬੂਝੇ ਪਸੂ ਭਏ ਬੇਤਾਲੇ ॥੬॥ (sggs 224).
    • ਗੁਰਮਤਿ ਸੁਨਿ ਕਛੁ ਗਿਆਨੁ ਨ ਉਪਜਿਓ ਪਸੁ ਜਿਉ ਉਦਰੁ ਭਰਉ ॥ (sggs 685).
    • ਪਾਖੰਡਿ ਪਾਰਬ੍ਰਹਮੁ ਕਦੇ ਨ ਪਾਏ ॥ (sggs 88).

  21. One can see how one is living with repetition of breath . A Quote as “SAAS SAAS SIMRAu GOBIND MUN ANTAR KEE UTARE CHIND” points to such a state of repetition with NAAMu(HARi and/or RAAM)
    I agree with CS ji for what is termed as mechanical repetition

  22. Please allow me to share a slightly different perspective – if we write in punjabi langauge something that is close and phonetically equivalent to “Mechanical Repetition” it seem the phrase becomes : ਮੈ ਕਿਆ ਨ ਇਕਲੇ + ਰਹੇ ਪਤਿ ਇਸ ਸੰਗ ( I am not saying alone- You are with me as a companion, challenge seems to be identifying who is saying, how and what ) That brings me to a interesting concluding point to ponder -what is termed as mechanical repetition, with little mindfulness becomes Co-Awareness of the Waho !! Companion that dwells along ( sada ang sange)( kehto parto sunto aek0). Positivity is subtle and hidden in every thing – only to be rediscovered. I think Sikh seeks and rediscover, this is veechar./ reflective researching -:)

  23. Thanks Puninder Singh Bhatia Ji for taking the time to respond! Welcome to the Gurbani Blog Ji!

    One thing disheartens me a lot that when Gurbani says hundreds of time that a Sikh should contemplate/understand, practice and himself become a truth,

    Thank you Bhai Sahib Jio! well said!

    then why almost every other kathakaar or kirtani preaches mechanical repetition of the word Waheguru and call it Naam Simran?

    Because, simply put, clearly, such “kathakaar or kirtani” etc. either don’t understand the Gurbani or don’t believe it!!
    • ਬਿਨੁ ਬੂਝੇ ਪਸੂ ਭਏ ਬੇਤਾਲੇ ॥੬॥ (sggs 224).

    According to the Gurbani, such “kathakaar or kirtani” etc. are Manmukh, Saakat, or Mayadhaaree (mammon worshippers)
    • ਚਿਤੁ ਜਿਨ ਕਾ ਹਿਰਿ ਲਇਆ ਮਾਇਆ ਬੋਲਨਿ ਪਏ ਰਵਾਣੀ ॥ (sggs 920).
    • ਦੂਜੈ ਭਾਇ ਪੜੈ ਨਹੀ ਬੂਝੈ ॥ ਤ੍ਰਿਬਿਧਿ ਮਾਇਆ ਕਾਰਣਿ ਲੂਝੈ ॥ (sggs 127).
    • ਪੜਹਿ ਮਨਮੁਖ ਪਰੁ ਬਿਧਿ ਨਹੀ ਜਾਨਾ ॥ (sggs 1032).
    • ਸਬਦਿ ਨ ਭੀਜੈ ਸਾਕਤਾ ਦੁਰਮਤਿ ਆਵਨੁ ਜਾਨੁ ॥ (sggs 21).

    Such “kathakaar or kirtani” etc. have inflicted so much damage to the Gurmat (teach or wisdom of the SGGS) that it may be irreversible.

    Babaa Nanak tells these Ragis (professional singers) that it does not matter how many different ways they sing, but “Hari” (Mool, Source, Raam…) is not pleased by these. Baabaa Nanak says that these mentally blind Ragis do all this for the sake of “bread” (“ਰੋਟੀਆ ਕਾਰਣਿ”) – Maya, Golak…
    • ਕੋਈ ਗਾਵੈ ਰਾਗੀ ਨਾਦੀ ਬੇਦੀ ਬਹੁ ਭਾਤਿ ਕਰਿ ਨਹੀ ਹਰਿ ਹਰਿ ਭੀਜੈ ਰਾਮ ਰਾਜੇ ॥: Koee gaavai raagee naadee … (sggs 450).
    • ਇਕਿ ਗਾਵਹਿ ਰਾਗ ਪਰੀਆ ਰਾਗਿ ਨ ਭੀਜਈ ॥: Iki gaavahi raag pareeaa raagi n bheejaee (sggs 1285).
    • ਰੋਟੀਆ ਕਾਰਣਿ ਪੂਰਹਿ ਤਾਲ ॥: Roteeaa karani poorahi taal (sggs 465).

  24. If we cant transliterate the gurbaanee words in ROMAN SCRIPT as SIMILAR as in Gurmukhi script then how can we get correct understanding of Gurbaanee messages .-just not possible.

    Second point is knowing the correct starting reference for understanding of Gurbaanee ..This is very important n so far no consideration is given to such a reference .

    In my opinion if starting reference is correct then one would find that Gurbaanee can be understood as Guroo is speaking in SGGs ji. With wrong reference of understanding we are always going to draw different meanings and remain inconclusive.

  25. This is a very good blog. I am new to this site and loving the reading of blogs and articles.
    One thing disheartens me a lot that when Gurbani says hundreds of time that a Sikh should comtemplate/understand, practice and himself become a truth, then why almost every other kathakaar or kirtani preaches mechanical repetition of the word Waheguru and call it Naam Simran?

    Guru Nanak’s Naam Simran is truthful living based on positive vichar (thoughts) not on mechanical repetition in order to be nir-vichar (thoughtlessness), which is rather a yogic practice not Gurmat.

    Why it so difficult for majority to understand?

  26. Pardon me for miss spelling T Singh jio in earlier post. Is there any way I can go and edit my earlier submitted posts

    If it’s my name, please don’t worry. My name is not important at all.
    But If you want to edit something else, there are two ways to do: (1) write an email with your edit using the “contact” feature. I will be glad to update your comment in the backend; (2) or just write another post indicating changes to the previous post.

  27. Pardon me for miss spelling T Singh jio in earlier post. Is there any way I can go and edit my earlier submitted posts also, for any errors or omissions left. Thanks

  28. Gurkirpa – that seems a great start jio. Can we add a new page for this working group /sangat – that can start with the transliteration of “Retd Advocate Harbans Singh Doabia, of Sukhmani sahib” that prakash s bagga ji has found close to maintaining the sanctity of the Gurbani. We can build from there. T singh may please suggest accordingly.

  29. The suggestion presented by CS ji is acceptable and my little services are always available for our Living GuROO SGGS ji.

  30. I fully agree with the Sangat. Why not to collaborate to address this issue. I find some nice transliteration examples on the Gurbani blog done by T Singh Jio that are appreciated and measure well on prakash s bagga jio’s vision too.

  31. Translitration of gurmukhi in roman may be required but this translitration should not change the basic forms of gurmukhi words as written in SGGS ji.
    This should not be a difficult task but this is must. Today what translitration we have is absolutely not conforming to gurmukhi words as written in SGGS ji . Although this has been done even by our learned Sikh personalities staying abroad and these personalities do no pay any attention for maintaining the correct forms of gurmukhi words in a simple way which is possible
    i am familiar with a translitration by Retd Advocate Harbans Singh Doabia, of Sukhmani sahib . If any one goes thru this translitration one would find how the forms of gurmukhi words have been maintained in roman script and that too in most simple way.
    There should be strong will to do this. I find this lacking among sikhs for reasons unknown.

  32. Here is another challenge for us jio – Should Sikhs continue with the transliteration / Romanization of Gurbani as produced during colonial times or work collectively to develop a standarized transliteration of Gurbani that appreciates the beauty and profoundness of Gurbani and respects what manifests and illuminates the Guru. These colonial legacies of spellings are continued in the post colonial times as well. However, with Sikhs spreading globally, how appropriate it is to collectively work on these projects to Globally share with the World – What Sikhi is

  33. The basic problem is that we are stuck up even with the word “GuRoo” as written in your message.
    How many sikhs are familiar with this.

    There is no doubt we have to understand gurbanee from within itself
    but first we should be clear about the forms of words as written and their reference meanings then only one can go ahead.

  34. Piaarae Jio

    Following may be some helpful questions to explore:

    Should there be a dictionary of Gurbani or Should Larivaar GuRoo Saroop be the Core Inspiration for finding meanings/ Gurbani Reflections? The advantage of later seems, learner learns directly from the GuRoo.

    Should there be a dictionary of Gurbani or All inspirations, meanings, reflections, references should come from within the Gurbani such as GuR NaNK’s Patti Likhi and other similar resources as enshrine and illuminate the GuRoo

    humbly

  35. In SGGS ji there are words from different languages of that time and thus there is great need of A DICTIONARY (Alphabetcal) of words in SGGS ji with their Meanings ,Context in Gurbaane along with their grammar.
    This way it would be rather easy to get the understanding of gurbaanee messages and there would be uniformity in understanding
    of all .
    This is only a suggestion..because our and coming generations are not familiar with the proper meanings of gurbaanee words.

  36. Sir ji the last alphabet is clearly “Bh” not as “B” alone so it has to be pronounced as “Bhoo”.

  37. “Swaiboo” is another a new pronunciation.

    By reading it sounds like “Saae-bhn” and it is also recommended in Dr. Kulwant Singh’s Nitnem file

    But generally all (including scholars) read it as “Saibhang”

    I feel more comfortable by reading “saae-bhn” as per writing. But don’t want pronounce wrong.

    Please give me more thoughts….

    Thanks

  38. As per my understanding the correct is as under
    Oankaar(u) or Onkaar(u)
    Swaibhoo
    Bhul Chuk Maaf

  39. Need help on Gurbani pronunciation. Which one is correct from following?

    1. Oankar or Oamkar or Ongkar or Onkaar
    2. Saibhang or Saae-bhn

    Thanks!

  40. Dear Nikki Ji,
    There is a wonderful promise in Gurbani, which is worth trying. The awareness of this verse has done wonders in my life for many years ‘ਬਿਰਥਾ ਕੋਇ ਨ ਜਾਇ ਜਿ ਆਵੈ ਤੁਧੁ ਆਹਿ’ – I consider its understanding as ‘Gurparsad’ to me. Kindly contemplate on Gurbani with total faith in Guru and Waheguru – the doors of wisdom and guidance shall open as to what you need to do in life. However, the first step will give up your own houmai/ego and put Waheguru in the driving seat:-
    ਤਿਥੈ ਤੂ ਸਮਰਥੁ ਜਿਥੈ ਕੋਇ ਨਾਹਿ ॥ ਓਥੈ ਤੇਰੀ ਰਖ ਅਗਨੀ ਉਦਰ ਮਾਹਿ ॥ ਸੁਣਿ ਕੈ ਜਮ ਕੇ ਦੂਤ ਨਾਇ ਤੇਰੈ ਛਡਿ ਜਾਹਿ ॥ ਭਉਜਲੁ ਬਿਖਮੁ ਅਸਗਾਹੁ ਗੁਰ ਸਬਦੀ ਪਾਰਿ ਪਾਹਿ ॥ ਜਿਨ ਕਉ ਲਗੀ ਪਿਆਸ ਅੰਮ੍ਰਿਤੁ ਸੇਇ ਖਾਹਿ ॥ ਕਲਿ ਮਹਿ ਏਹੋ ਪੁੰਨੁ ਗੁਣ ਗੋਵਿੰਦ ਗਾਹਿ ॥ ਸਭਸੈ ਨੋ ਕਿਰਪਾਲੁ ਸਮ੍ਹ੍ਹਾਲੇ ਸਾਹਿ ਸਾਹਿ ॥ ਬਿਰਥਾ ਕੋਇ ਨ ਜਾਇ ਜਿ ਆਵੈ ਤੁਧੁ ਆਹਿ ॥੯॥ (Raag Raamkali M. 5, GGS. 962-1).
    in addition, a daily Ardas asking for Gurmat (sumatt) and divine guidance helps removes one’s dubidha/bharam with Waheguru’s grace as blessings.

  41. Gurbaanee understanding is a journey with THE WORD GUROO…
    One should make THE WORD GuROO as ones True Teacher and see how one is being guided for the understanding of Gurbaanee.The results are JUST AMAZING to say GuROO as Wah GuROO.

  42. I am only a beginner

    The majority of us, if not all, are beginners.
    I certainly am a beginner, learning along with everybody.
    We all are learners. That’s what the name Sikh essentially means – a learner, a student…

    Our lives are interwoven with the thread of Divine Love. It is this Divine Presence within that brings harmony between souls. As such, the influence of our daily “Soch” (thinking) spreads in ever-widening circles. As our lives are interwoven (“Sabh Gobind Hai Sabh Gobind Hai”), we can each draw the needed strength from this all-pervading Divine Presence within to help each other Spiritually, so that ultimately we all can realize the Truth.

  43. Just another thought I wanted to share.
    It is very difficult for me to remain detached yet completely absorbed in my work. I think the difference is doing our best to achieve something (money, praise) versus doing our best because it is our Karma and remain as detached as possible from any expectation of results, while having genuine faith in God and do our Karma because it is His will – rest we leave up to Him. Sometimes it seems to me that doing our work is one way in which God helps us become detached from desires of achieving something (or fear of not doing well enough; both manifestations of Maya perhaps).

    I apologize if this understanding is incomplete or incorrect as I am only a beginner (and perhaps will always be), please feel free to correct me.

    Once again, I really appreciate your support and selfless service in fact in sharing your reflections – this is a great educational/reflective resource for many of us out there.

    Regards

  44. Thank you for your response – very insightful and I hope to learn much from these words.

    Regards

  45. Welcome to the Gurbani Blog Nikki Ji.
    Thanking for sharing.

    I believe that my purpose us to serve others through medicine.

    Congratulations!
    Selflessly serving people is a noble cause. Working selflessly for others is working for God. Working selfishly for oneself is bondage (Maya).

    However, I also believe that our conscience is where God lives which also further indicates to me that God also wants me to pursue this path.

    The Gurbani teaches us to LIVE IN THE WORLD BUT NOT OF IT!!

    In other words, The Gurbani indicates that the real freedom is inner renunciation. This is the state of truthful living or “Truth in action”, in which one is detached or unselfish. It is self-effacement, wherein one sees the same One Mool (Source, Jot, Reality…) in all. So liberated, one is active outwardly, but within he is peaceful, serene and unattached. Because mentally he feels he is doing nothing. He is in full control of his mind and things he is engaged in. He lives in the midst of all, and yet detached from all. Once so free, there is no more illusion of being finite and empirical. It’s like standing in a fire without getting burnt! Here are a few verses from the Gurbani:
    • ਸਭ ਕੈ ਮਧਿ ਸਗਲ ਤੇ ਉਦਾਸ ॥ (sggs 296).
    • ਅੰਜਨ ਮਾਹਿ ਨਿਰੰਜਨਿ ਰਹੀਐ ਜੋਗ ਜੁਗਤਿ ਇਵ ਪਾਈਐ ॥ (sggs 730).
    • ਵਿਚਹੁ ਆਪੁ ਮੁਆ ਤਿਥੈ ਮੋਹੁ ਨ ਮਾਇਆ ॥ (sggs 121).

    The following verses (and many more) essentially convey the similar Message.
    • ਗ੍ਰਿਹਸਤ ਮਹਿ ਸੋਈ ਨਿਰਬਾਨੁ ॥: Grihasat mahi soee nirabaanu (sggs 281).
    • ਹਸੰਦਿਆ ਖੇਲੰਦਿਆ ਪੈਨੰਦਿਆ ਖਾਵੰਦਿਆ ਵਿਚੇ ਹੋਵੈ ਮੁਕਤਿ ॥: Hasandiaa khelandiaa painandiaa khaavandiaa viche hovai makati (sggs 522).
    • ਕਹੈ ਨਾਨਕੁ ਗੁਰ ਪਰਸਾਦੀ ਜਿਨਾ ਲਿਵ ਲਾਗੀ ਤਿਨੀ ਵਿਚੇ ਮਾਇਆ ਪਾਇਆ ॥: Kahai Nanaku gur parasaadee jinaa liv laagee tinee viche Maya paaiaa (sggs 921).
    • ਪੁਤ੍ਰ ਕਲਤ੍ਰ ਵਿਚੇ ਗਤਿ ਪਾਈ ॥: Putar kalattar viche gati paaee (sggs 661).

    Bhul Chuk Maaf

  46. I think it is important to know the correct and true reference for gurbaanee understanding. If our reference of understanding is not correct we may never get the true envisaged meanings og gurbaanee messages.
    In my opinion and observation the true reference of understanding gurbaanee is BRAHM itself. We must know what is BRAHM and how its contemplation is to be proceeded as gurbaanee is all BRAHM VICHAAR only.
    So from within gurbaanee we must undertake of journey of understanding gurbaanee in reference of BRAHM as STARTING POINT.

  47. Dear TP Singh Ji,
    Thank you for the post – extremely insightful as always.
    I am struggling with something related to my future. I believe that my purpose us to serve others through medicine. And so I work hard to get accepted into medicine and become a physician. My conscience I believe has been directing me on this path as I never feel the need to give up and keep working toward it. However, I also believe that our conscience is where God lives which also further indicates to me that God also wants me to pursue this path.
    Now I find it struggling to understand that we should be desire less when my intuition constantly echoes at me to pursue this path and serve others. I am wondering how I should understand my intuition in light of the teaching in Gurbani as you have discussed in this insightful post.
    I would really appreciate your cooments – please advise.

    Many thanks

    Regards,
    Nikki

  48. Great Article, Great Veechar and Thanks for all.

    Veerji everyone has different understanding and it depends on our inner hunger. Ragi’s, Bhai ji (with respect because they do seva of SGGS) all are same like other public we can’t blame any person. In a class teacher gives lecture to all student in same way, but some gets 20%, some gets 50% and some gets 90%. It all depends on at which level our understanding is. Yes, we all need to analyze our day to day life according to gurbani to elevate our-self. If we have something then we can deliver. If we are empty we can’t deliver. e.g. If some have satisfaction, love, guru’s wisdom then he can give to others satisfaction, love and guru’s wisdom. But we didn’t gain pure guru’s wisdom, so when someone try to deliver, he or she add his/her wisdom which is full of ego and unable to deliver guru’s message as is. So the solution is, try to elevate our self first and try to elevate other by attaching with SGGS and do ardaas for other’s to elevate, because everything is by God from God to whom we can blame.

    waheguru ji ka khalsa waheguru ji ki fateh

  49. As you wrote, the Sikh clergy class is succeeding in their alliances with management to convert Gurdwara programs into Brahamanic practices just like they were prevalent before Guru Nanak. The Gurdwara programs are restricted to only singing and recitations without Vichaar. If there is any vichaar, it is only by illiterate clergy class and not by learned religious scholars. All of this is similar to what was prevalent before Guru Nanak. Guru ji introduced a major change in the religious practices by promoting vichaar to replace all rituals. But, alas, we are reverting back to pre-Gurus’ times.

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