Way Of The Gurbani Is The Way Of Understanding

The Gurbani is BRAHM VICHAAR. Hence, Baabaa Nanak proclaims: We must UNDERSTAND it if we want to realize the Truth or our Mool, within. If we don’t understand it, then there is no question of living it!

  • ਬਾਣੀ ਬੂਝੈ ਸਚਿ ਸਮਾਵੈ ॥: (One who) understands the Bani, gets absorbed in the Truth (sggs 412).
  • ਜਨ ਨਾਨਕੁ ਬੋਲੇ ਬ੍ਰਹਮ ਬੀਚਾਰੁ ॥: Jan Nanak utters the Brahm Vichaar (Divine Wisdom…). (sggs 370).

Baabaa Nanak further reminds us that without UNDERSTANDING, we all become perplexed. A perplexed person cannot live a Divine or Gurmukh Lifestyle.

  • 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 ॥: Not by reading (books), but through Understanding, is the Mystery Realized. (sggs 148).

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 dogma, or Karamkaand (rituals), or Pakhand, superficial religiosity, show off spirituality, trickery, counting beads (ਮਾਲਾ ਫੇਰਨੀ), or PilgrimagesTeerath Yaatraa, or Bhekh (ਭੇਖ-religious robes), or pretending, or …

The Way of the Gurbani is so pure that not only worldly desires or cravings, but even the desire for liberation (Mukti) is given up!

  • ਰਾਜੁ ਨ ਚਾਹਉ ਮੁਕਤਿ ਨ ਚਾਹਉ ਮਨਿ ਪ੍ਰੀਤਿ ਚਰਨ ਕਮਲਾਰੇ ॥: (O Prabhoo, I) neither desire for empire (Bhugati or materiality) nor liberation (Mukti); (my) mind longs for the love of your lotus feet (Virtues, Wisdom, Naam, Hukam…). (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.

However, during his life, apparently he came across many who called self-appointed teachers, Sant, Yogi, ascetics, scholars, clergymen, etc.

However, Baabaa Nanak found them to be worldly people, fraud, greedy, or simply ignorant. Although, on the outside, they did not look as such.

However, 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 (Mayadhaaree) than the so-called materialists. He could not see Dharma blossoming out of them. Instead, he found them full of Bikaar, and desires (hope to attain paradise, heaven, eternal gratification in the afterlife, to get desires fulfilled here and in the other world…), and so on.

In other words, Baabaa Nanak found their perplexed lifestyle perfumed with the flavor of spiritualism. Thus, he found their outer religious garbs 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 ॥: (You) may apply sandalwood to a dog, but its real existence (essence, reality, nature…) will still be of 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 ॥: gobaru joothaa… (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 said if Bikaar (desire, etc.) is there than you are a materialist and you are worldly (i.e., Manmukh, Saakat, Mayadhaaree…)!

  • ਫਾਹੀ ਸੁਰਤਿ ਮਲੂਕੀ ਵੇਸੁ ॥ ਹਉ ਠਗਵਾੜਾ ਠਗੀ ਦੇਸੁ ॥ ਖਰਾ ਸਿਆਣਾ ਬਹੁਤਾ ਭਾਰੁ ॥ ਧਾਣਕ ਰੂਪਿ ਰਹਾ ਕਰਤਾਰ ॥੩॥ : I make plans to trap others, although I appear as a hermit (ਸਾਧੂ, ਫਕੀਰ). I am a robber (ਠੱਗੀ ਦਾ ਅੱਡਾ)-I rob the country (i.e., the world). As I become more clever (in cheating)-I carry more and more loads (of cheating others). O Creator! I live as a huntsman. ||3|| (sggs 24).

When Baabaa Nanak said that these so-called religious people are all worldly, materialists, or Bikaaree (full of desires, etc.), of course the Pandits, Brahmins, Yogis, Qazis, Mullahs, etc., were angry. So angry that they turned against him and tried to discredit him.

  • ਬਾਹਰਹੁ ਪੰਡਿਤ ਸਦਾਇਦੇ ਮਨਹੁ ਮੂਰਖ ਗਾਵਾਰ ॥: Outwardly, (Manmukh) call themselves Pandit, but mentally they are foolish and ignorant (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).

Simply put: A dog is dog even if pasted with sandalwood! Or a donkey is just a donkey whether loaded with gold, anointed with sandalwood, or loaded with Granth!

Similarly, without understanding the Way of the Sri Guru Granth Sahib (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).

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

  • ਜਹ ਕਰਣੀ ਤਹ ਪੂਰੀ ਮਤਿ ॥ ਕਰਣੀ ਬਾਝਹੁ ਘਟੇ ਘਟਿ ॥੩॥: When one’s “Karanee” (doing, performance, practice…) is right (i.e., according to the Gurbani, which would indicate) there is perfect understanding (ਸੂਝ-ਬੂਝ, ਅਕਲ). Without “Karanee”, (Understanding) remains deficient. ||3|| (sggs 25).

Now, let’s turn our attention to the present-day state in Gurdwaras. For example, just listen to Ardaas (prayer) being performed by the present-day band of crafty Pujaaree-Group (ਪੁਜਾਰੀ ਲਾਣਾ, Bhais, Ragis, Deraavaad Sant, Kathaakaars, Parchaaraks, etc.) in any Gurdwara around the world — 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 in Nanak’s Home (inner Home, 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 religion; and how the present-day band of Pujaaree-Group 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 Gurbani and SGGS into idol worshiping instead of UNDERSTANDING it (and living it, ਅਮਲ)…!!

Filed Under: Gurbani, Sikhi, Sikh, Learner, Understanding, Way, Path, Seeker
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  1. Puninder Singh Bhatia

    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!

    • CS

      I am in 100 percent agreement with your post:

      • CS

        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.

        • Puninder Singh Bhatia

          True.

          • CS

            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.

  2. CharanS

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

    • 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).

  3. Prakash S Bagga

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

  4. Prakash S Bagga

    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

    • 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॥: Without understanding, people become beast (-nature) and demon ||6|| (sggs 224).
      • ਪੜਿਐ ਨਾਹੀ ਭੇਦੁ ਬੁਝਿਐ ਪਾਵਣਾ ॥: Not by reading (books), but through Understanding, is the Mystery Realized. (sggs 148).
      • 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).

      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॥: Make body the churning jar (ਚਾਟੀ), and churn therein with the (stick – ਮਧਾਣੀ – of the) mind. In this (body-) jar, gather (the milk of) the Shabad. ||2|| (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).

  5. Prakash S Bagga

    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

    • 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 ॥: (One) understands nothing without the Divine Wisdom (of the Gur-Shabad). (sggs 1044).
      • ਪੜਿਐ ਨਾਹੀ ਭੇਦੁ ਬੁਝਿਐ ਪਾਵਣਾ ॥: Not by reading (books), but through Understanding, is the Mystery Realized. (sggs 148).
      • ਨਾਨਕ ਗੁਰਮੁਖਿ ਮਥਿ ਤਤੁ ਕਢੀਏ ॥੪॥੫॥੫੭॥: Nanak Gurmukhi mathi tatu kadheeae ||4||5||57|| (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॥: Without understanding, people become beast (-nature) and demon ||6|| (sggs 224).
      • 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).
      • ਪਾਖੰਡਿ ਪਾਰਬ੍ਰਹਮੁ ਕਦੇ ਨ ਪਾਏ ॥: Paarbraham cannot be obtained through Paakhand (hypocrisy…). (sggs 88).

      • Puninder Singh Bhatia

        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.

      • CharanS

        Thanks PSBagga and T Singh jio for further GuR Sabad vichaar.

    • Puninder Singh Bhatia

      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!

    • CharanS

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

  6. CharanS

    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 -:)

    • Puninder Singh Bhatia

      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.

      • CharanS

        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.

  7. Prakash S Bagga

    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.

  8. Puninder Singh Bhatia

    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?

    • 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॥: Without understanding, people become beast (-nature) and demon ||6|| (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 ॥: Chitu jin kaa hiri laiaa maya bolani paye ravaanee: Those whose consciousness has been lured by Maya, keep reciting mechanically (ਫਰ ਫਰ, ਉਪਰੋਂ ਉਪਰੋਂ, ਤੇਜੀ ਨਾਲ…). (sggs 920).
      • ਦੂਜੈ ਭਾਇ ਪੜੈ ਨਹੀ ਬੂਝੈ ॥ ਤ੍ਰਿਬਿਧਿ ਮਾਇਆ ਕਾਰਣਿ ਲੂਝੈ ॥: Doojai bhaai parrai nahee boojhai. Tribidh maya kaarani lujhai (sggs 127).
      • ਪੜਹਿ ਮਨਮੁਖ ਪਰੁ ਬਿਧਿ ਨਹੀ ਜਾਨਾ ॥: parhi Manmukh paru bidhi nahee jaanaa (sggs 1032).
      • ਸਬਦਿ ਨ ਭੀਜੈ ਸਾਕਤਾ ਦੁਰਮਤਿ ਆਵਨੁ ਜਾਨੁ ॥: Sabadi n bheejai Saakataa durmati aavanu jaanu (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).

  9. CS

    Thank you so much T Singh jio for everything.

  10. cs

    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

    • 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.

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