Monday, August 15, 2016

Power of Naam that Heals

Power of Naam that Heals

 Gurbani Heals. Simran Heals.
The power to heal is part  of Naam.

How to Connect with Naam :

Many persons experience Naam connection  in life  while doing Ardas , Listening or reciting Gurbani or Simran. . What further required is to shift towards the thinking pattern where Naam is part of the life style.
Naam becomes part of our thinking when we make efforts for acquiring knowledge about Naam and change our attitude towards that of acceptance to let it be part of us as a personality change.
This change of attitude is important since we normally act the way majority of persons around us act. Our mind since birth has learnt our way of thinking, our way of selection of choices and our way of living the life out of experience and interaction with the world around us. Our mind conforms to social and other norms. To shift knowledge is required first. Our Gurus have given us this knowledge source in the form of Gurbani. Our Gurus have also explained the way to Shift and benefits the change brings. The change is coming out of present misery into a world of anand, abundance and love. The Shift brings us closer to the creator.
Acquiring Knowledge is important. In fact it is the start of shift process. The gurbani lays great emphasis on this aspect. The process is known as ‘Vichar’ – contemplation which an aspect of Simran. Without contemplation Simran lacks progression and the gursikh feels nothing is happening. Gurbani asks gursikhs to share so as to make learning a sangat effort (community affect). Let us look at certain important aspects to know more about power of Naam. Then a diagram to illustrate these and most of all about “The Illusion and Reality about Time” the way Gurbani explains it. Knowing about time lets us experience power of Naam in healing which we normally do not access because of the veil of Maya.

Veil of Maya

The knowledge that Gurbani imparts has an evolving nature. The levels of knowledge Gurbani gives move us further up as we move up. With one step next step is known. This is how the veil of Maya is pierced so as to be enlightened. The veil of Maya has as aspects to keep us rooted towards remaining as such believing and living the way the majority lives in this world. Its potent mind tools are “Resistance to change” and “doubt”.

Gurbani’s first word is   (Ek ongkar ).

Gurbani starts with The Mool Manter - the Manter (Root Verse) to know about the Origin and reality of creation and about creator. The Ek Ongkar is the first word. The Mool means “main source”, “the Root of Origin”.  So Manter word historically refers to secret word or verse which is to generally repeat as a chant to achieve the intention behind it. The Chanting is the way to control the mind.
Whereas the Gurbani states that the Mool Manter has to be repeated in the form of Jap.  At the end of the Mool Manter this direction is clearly stated in the form of the word “Jap” so that the method is made clear is to repeat again and again keeping focus.
Jap has a purpose. This purpose is to have experiential knowledge. This form of knowledge comes from within as a revelation, an understanding that gives wider meaning. It comes as an inner experience in the form of Knowing. The Sikh is in touch with the Guru within.
The Mool Manter talks of One creator and Oneness as a Mool of the world we live in. The Second word explains more about the structure of this world in one word:   ਸਤਿ ਨਾਮੁ Only Naam is Satt (true).
The truth is always same. It remains unchanging forever and thus permanence is its main feature. When there is truth then there is false too. These two coexist so as to define and give experience of their nature.  The created world thus has two parts one that is permanent and the other that is not permanent meaning subject to change.
The world is said to be creation having veil of Maya (a curtain that is concealing reality). This Veil most of all conceals the source of origin and power that supports flow of creation which is Naam. The veil acts by creating doubt, confusion and misdirection. The mind overlooks the obvious. The mind protects the existing beliefs. The mind aligns with Maya and resists look at the reality of existence beyond.
There is nothing wrong with Maya as it is doing its Job as an important part of creation. Some say that the Worldly creation is an illusion (Maya) and does not exist in reality. Others state that world is real and has true existence whereas all else is fiction. There are so many views about creation and creator (Well the sustainer of illusion the Maya does an efficient work).
Gurbani explains that truth is known through the Guru only. The only true guru is the formless and omnipresent creator who has taken this role, any one professing otherwise is affected by Maya. Only creator is beyond the influence of maya. The source of Gurbani are the hymns that have come through the Saints one with the creator. The Gurbani shifts the state of mind of the one that utters and connects with the Mool –the Naam. The guru is within us and as such guides. The gurbani words are both knowledge and inner experience. These shine within the mind when contemplating them and light up with knowledge.
The Mool Manter in gurbani explains that this world has two parts one Naam that is permanent and the other is visible world which is not permanent so is ever changing. The cycle of birth-sustenance and death afflicts the visible and the known world. The physical world is real in that it is a creation wherein the creator too resides “Eh jag sache ki hai kothri. Sache ka vich vaas”(SGGS, M 2, p. 463)” . However it is an illusion too since its structure is a creation that gives illusion of being having real existence. This play lets the non-visible create a world where the creator expresses through variety of experiences and existences. Gurbani lets these be experience but asks to remain connected with the Mool.
The Maya is Illusion in creation and Illusion in the minds with a purpose to let the play exist. Knowing of truth comes through piercing the Veil of Maya. Maya hides much and one aspect of creation is Hukam which Maya hides well from knowing.
Hukam (ਹੁਕਮਿ) is a Punjabi word derived from the Arabic hukm, meaning "command" or "order." In Sikhism, Hukam is the aspect of Naam that keeps natural order. The universality of Hukam is like a lay that defines way world evolves, takes form, acts and reacts. From a seed the tree forms exactly is Hukam. From the womb the body develops and the body takes shape is Hukam. The Sun, the planet , the stars , the galaxies form act in regularity is Hukam. Hukam is the universal order.
In Gurbani looking at the underlying play of the Hukam in this world is part of Simran and leads one to understand oneness. The presence of creator in creation.
Looking at the play of Hukam plays important part in healing as we will see later.

The Reality of Time

Time is the less known and discussed part of Gurbani. In fact it is vital. Understanding Time is to bring healing as the illusion of time is one major factor that let sustains the illness within the body.
The Mool Manter in Gurbani is as below:
ਸਤਿ ਨਾਮੁ ਕਰਤਾ ਪੁਰਖੁ ਨਿਰਭਉ ਨਿਰਵੈਰੁ ਅਕਾਲ ਮੂਰਤਿ ਅਜੂਨੀ ਸੈਭੰ ਗੁਰ ਪ੍ਰਸਾਦਿ
Ek oankaar – ONE creator and Oneness (in creation)
Sat naam – The Naam is True (only true part in creation)
Karata purakh- Creator Personified (The Creator seen as a personal being)
Nirabho –No Fear (Fear is not part of creator but a part of creation; Karta‘s expression has no element of fear)
Niravair- No Hatred (Hatred is not part of creator but exists in creation; Karta‘s expression has no element of hatred
Akal moorath – Permanent without death existing being (HIS presence is unaffected by death and ever exists in forms)
Ajooni – Does not have own form (Is formless but exists in all forms)
Saibhang - Self-Existent (Not a created being)
Gur prasad - By Guru's Grace (can be known only through Guru as HIS grace)
After this Mool Manter comes the word:
ਜਪੁ      Jap
And then the words:
ਆਦਿ ਸਚੁ ਜੁਗਾਦਿ ਸਚੁ
True In The Primal Beginning. True Throughout The Ages.
ਹੈ ਭੀ ਸਚੁ ਨਾਨਕ ਹੋਸੀ ਭੀ ਸਚੁ ॥੧॥
True Here And Now. O Nanak, Forever And Ever True. ||1||
(SGGS ji P-1)
Here again in clear terms the Sach (truth) part of creation is said to the unchanging true aspect in the creation from the time before the creation came into existence, the beginning part of creation, the present and the future. The Naam thus is permanent and ever existing. Naam is timeless. So the creation through inference has time aspect attached to it.
Thus there is no Time outside of creation but exists within the creation as a part of Maya.
Gurbani states:
ਹਮ ਆਦਮੀ ਹਾਂ ਇਕ ਦਮੀ ਮੁਹਲਤਿ ਮੁਹਤੁ ਜਾਣਾ
 We are human beings of the one moment;
we do not know the appointed time of our departure.
(SGGS ji Page 660)
 We live in the present. We live in one moment but experience the illusion of linear time. The present day science also accepts the view of present time. There are different times classified. There is linear time, there is biological time, there is perceived time (long or short), there is chronological time. The data with science is so complex that different theories exist. There is a theory about existence of parallel worlds. There are still many unexplainable facts about the world and how the creation functions. It is also so complex but perfect. Everything happens perfectly.
However when we contemplate it is found that past is just a memory. All experiences are a memory. The future is yet to happen and may change. The future is uncertain and only some aspects of it are predictable so as to enable us to act.
We in fact are shifting from one moment to another. We move from one present to another. The Hukam ensures that the physical world too shifts to align with our previous moment and then with next moment. This shift creates linear time and our experience.
 We are trapped in conventional view of time. Just like everyone else, the time is viewed as finite in a strictly linear fashion. In this view of time we move ahead in one point to another. We do not realize that this limited concept of time is imprisoning.
(I know it may be difficult for you to accept this view of time at face value, just as it was difficult for me to do so in the beginning. After all, the whole concept of our society has been built upon a common understanding of time. If one wants to understand further then there is enough literature and scientific articles on internet about nature and illusion of time.)
 There are many scientific theories postulated about time. The conventional view is that time can only move forward but not backwards. However, scientists suggest differently. For them time is a way used by us to organize and make sense of events classifying them in the order of happening into the events that happened first and those events that happened later. If there is no concept of time then everything would appear to be happening at the single point in the present moment.  Spiritual teachers often allude to time as an “illusion”, and that there is only the here and now. Always there is now and perception of movement.
 Coming out of discussion on time let us see how this helps in healing.

Shifting towards Naam for Healing

 Given the new concept of Timelessness in Naam connection and Now being the only reality then it means our bodies disease and illness shifts to align with our belief in the events that happened in the past and expectation about outcome in future.
We have memories of the past events and expectations about what would happen in future. Being memories we can always reinterpret them. We can always let go of associated fears, resentments and perceptions.
So as a first step think of these as only experience that was lived and now a part of history. You learnt lessons from that experience and are now ready to let go.
Forgive in mind the persons involved, forgive yourself any shortcoming and thank them for the experience. The event being over the chapter is closed. You let it slide into history without affecting the present.  Forgiveness is healing and is difficult to practice. But do so as it helps you heal. Gurbani explains:

ਫਰੀਦਾ ਬੁਰੇ ਦਾ ਭਲਾ ਕਰਿ ਗੁਸਾ ਮਨਿ ਹਢਾਇ Fareed, answer evil with goodness; do not fill your mind with anger.
ਦੇਹੀ ਰੋਗੁ ਲਗਈ ਪਲੈ ਸਭੁ ਕਿਛੁ ਪਾਇ ॥੭੮॥ Your body shall not suffer from any disease, and you shall obtain everything. ||78||
(SGGS ji Panna 1382)
 The State of Mind is timeless. We are Jyote Swarope (the light of creator). We have similarities. Let us look at this Shabag from Gurbani:

ਨਾ ਓਹੁ ਮਰਤਾ ਨਾ ਹਮ ਡਰਿਆ
He does not die, so I do not fear.
ਨਾ ਓਹੁ ਬਿਨਸੈ ਨਾ ਹਮ ਕੜਿਆ
He does not perish, so I do not grieve.
ਨਾ ਓਹੁ ਨਿਰਧਨੁ ਨਾ ਹਮ ਭੂਖੇ
He is not poor, so I do not hunger.

ਨਾ ਓਸੁ ਦੂਖੁ ਹਮ ਕਉ ਦੂਖੇ ॥੧॥
He is not in pain, so I do not suffer. ||1||

ਅਵਰੁ ਕੋਊ ਮਾਰਨਵਾਰਾ
There is no other Destroyer than Him.
ਜੀਅਉ ਹਮਾਰਾ ਜੀਉ ਦੇਨਹਾਰਾ ॥੧॥ ਰਹਾਉ
He is my very life, the Giver of life. ||1||Pause||
ਆਸਾ (: ) ਗੁਰੂ ਗ੍ਰੰਥ ਸਾਹਿਬ : ਅੰਗ ੩੯੧
SGGS ji – page 391
So as a next step recite Gurbani. Feel connected to Naam by feeling for HIS presence. To Feel HIS presence within and everywhere just keep thinking that it is so whether felt or not He is present.  Recite gurbani with inner feeling of connection. Be in meditative state. Keep your awareness inward within you.
The more you go within the more you would be detached from the influence of Maya. The more would be Naam connection. In such a state know that being jyote swarope that is perfect and without any disease. So then its creation the physical body too is free from disease. Feel that your body has new energies. Feel that it has healthy organs and body system. Know that in the future too the same state of body would remain.

When this meditation is done in Amrit vela (early morning before 6.00 am) then it is very effective. Initially mind would resist. But persist and go within. Keep reciting gurbani. Initially one may listen to Shabad kirtan for mind stability and concentration. But then shift to personal recitation.
Choose any Shabads. Make your own compilation or choose those compiled by others.

Examples of Healing :

The Boy who was cured of Paralysis..

"Miraculous story of a boy from Kashmir who experienced total recovery at Shri Harmandir Sahib left everyone in surprise. He went inside the Sacred sanctuary of Guru Ram Das ji on a wheelchair and came back standing on his own feet. A few months ago this boy suffered from paralysis in his legs and arms, and also was unable to properly communicate. Then the family brought him to Darbar Sahib and carried him inside where they did Ardaas, and immediately the youth stood up and regained power in his arms and legs, and soon after began to talk. The incident occurred on 23rd Feb 2016."

Here is another account of Healing

Amritpal Singh is a born-Kenyan-African-Sikh, and who experienced a miracle at Gurudwara Sahib Kericho. As a young child he never had any teeth. One morning at Amritvela he did an Ardaas in front of Sri Guru Granth Sahib, asking for teeth as the other children used to laugh and mock him. With Guru Sahib's Grace, his body froze like a rock as he lay on the floor in front of Guru Sahib. Knowing some...thing mystical was happening, the Giani Jee asked the few people sitting in the Darbaar Sahib to leave, and closed the doors.

Only Amritpal and Guru Granth Sahib were left in the Darbaar Sahib. After an hour or so he got up from the floor. When the Sangat and Giani Jee entered the Darbaar Sahib again they discovered that Sri Guru Granth Sahib Jee had performed a miracle by blessing Amritpal Singh with a full set of beautiful teeth!

This is a true account that we has been verified verified with Amritpal Singh who lives in Kisumu, Kenya. He is pictured here from a Sikh Youth Gurmat Camp held in Kericho in 2007 when he was 15 years old. He lives the life of an Amritdhari Sikh.

These two are examples where Time factor had no meaning. Healing came from a timeless state.
In our physical world if we have no beliefs about past - future linear action and have strengthened The present concept the healing would occur instantly. In these two cases these boys got healing when they Shifted and touched state of Naam during Ardas which gave them healing.which gave them healing.

Saturday, March 05, 2016

TIPS on Naam Simran for Healing

Some Tips on Naam Simran for Healing

Here are tips in simple words on simran for Healing:
·        Difference between Jap and Simran :

o   Jap is repetition. In Gurmat this repetition is of Naam This is understood at the very beginning of Guru Granth Sahib ji when the word “Jap” comes after Gur Parshad in Mool Manter . Jap is connected with the Mool and Sach.  The repetition should have this connection so that Naam is enshrined in the mind.

Reading Gurbani Shabads.
Nitnem Path.
Listening to Gurbani Shabad Kirtan
Reciting Mool Manter
“Waheguru” gurumanter Jap

o   These Jap should be done with awareness of The Mool as explained in The Mool Manter and further in Gurbani.  This then is Simran.

·        The Disease of the Body as per Gumat is caused by our involvement with the five Vikars- Kama, Krodh, Lobh, Moh , Ahankar .
o   The disease starts with the Mind and is reflected first in the Subtle body (energy Body having meridians and Chakras) which affects body’s physiology and Biochemistry giving rise to symptoms and the then there are pathological changes in the physical Body.

o   The mind and body are deeply connected. Our thoughts affect the body. On daily basis we keep reinforcing negativity through speech, through emotions and actions. Our thoughts are about past memories of wrongs and future worries. In the process we build up distortions in our view and reaction to the worldly affairs. The body reflects what we think. Gurbani explains that Akhar(words) create sanjog (similarity) and shape our Bhag(destiny).

·        The Naam Simran immediately connects our with our Mool the sach. There is positivity and flow of love in the mind. Prefer Amrit Vela ( early morning hours ) for Simran.

·        Those who have faith in Gurbani. Or those who commit to change and surrender ego by being humble before Shabad Guru- Guru Granth Sahib ji feel the vibrational effect of Gurbani in their Mind. The mind which was heavy with thoughts of anger, resentment, ill feeling, victimisation, sadness, anxiety and so on start to be affected by gurbani words. The mind is now lighter and filled with love. This is reflected through resolution of the disease affecting the body.

·        Involvement with Gurbani words is very important. Gurbani connects with Naam. The words are to be slowly uttered with meaning in the mind. These are to be repeated. The recitation and the focus on meaning starts to evoke positive feelings in the mind. These affect the subtle body and the physical body triggering body’s natural repair and defences leading to regression.

·        The medical systems of the world have their own role to play. They are part of creation and worldly system .These are not to be neglected. These however being worldly are limited. These treat one aspect which is connected with the body. The disease exists at three levels: Mind > Energy Body > Physical Body. These systems treat either the Physical body( like Allopathy , Ayurvedic etc) and some the Energy body ( like Acupuncture, Homeopathy etc) so the mind is left out. The mind recreates the disease. The Naam takes out mind negativity and if required creates the circumstances for healing by worldly means too.  Examples are there where one is led to right medicine which completes healing. And also where the person when involved with gurbani just gives up medicines and no longer require them.

·        The Sangat Effect: The gurmat lays great stress on association with sangat. Being part of Sangat. In sangat there is a collective force. This pull and force has effect of similarity and induces the positive effect of gurbani.

The Sarab Rog Ka Aukhad Naam Camps by SRKAN mission based in Ludhiana is doing seva of the panth through healing camps. The testimonials are there online for all to view.

·        The Waheguru Simran:  Waheguru word is Gurumanter. It is first recited in conjunction with breath. Is to be repeated using tongue along with listening to the sound. The purpose is to shift our awareness (surt) within.  The aim is that this shift becomes a natural part even when conducting worldly affairs. The Naam connection comes with this shift. The Naam Simran is then Ras and peace.
Naam is reflected in shabad and Hukam in creation. Through Waheguru akhar Simran is done observing and reflecting on the wondrous play of the creator. HE is seen in the play of the Hukam underlying all activities in the world.
When there is the purpose of healing the Simran is done by reflecting on the wondrous body created by the creator and the functions it performs perfectly. HIS play is seen in the body as well. 
The Bani "Aarti' Should be read with great love and focus on meaning of words to better understand this Simran

(ps: please read other full posts for any further clarity.)

Here are Some Shabads to recite and understand:

ਲਲਾ ਲਾਵਉ ਅਉਖਧ ਜਾਹੂ
LALLA: apply the  medicine of the Naam,
ਦੂਖ ਦਰਦ ਤਿਹ ਮਿਟਹਿ ਖਿਨਾਹੂ
The  pain and sorrow are eradicated in an instant.
ਨਾਮ ਅਉਖਧੁ ਜਿਹ ਰਿਦੈ ਹਿਤਾਵੈ
One who enshrines Naamaukhad ( the medicine of the Naam) in the heart,
ਤਾਹਿ ਰੋਗੁ ਸੁਪਨੈ ਨਹੀ ਆਵੈ
Is not infested with disease, even in his dreams.
ਹਰਿ ਅਉਖਧੁ ਸਭ ਘਟ ਹੈ ਭਾਈ
The medicine of the Lord is in all hearts, O brother.
ਗੁਰ ਪੂਰੇ ਬਿਨੁ ਬਿਧਿ ਬਨਾਈ
Without the Perfect Guru, no one can tell how to prepare it.
ਗੁਰਿ ਪੂਰੈ ਸੰਜਮੁ ਕਰਿ ਦੀਆ
When the Perfect Guru gives with patience,
ਨਾਨਕ ਤਉ ਫਿਰਿ ਦੂਖ ਥੀਆ ॥੪੫॥
Then, says Nanak, one does not suffer illness again. ||45||
ਗਉੜੀ .. (: ) ਗੁਰੂ ਗ੍ਰੰਥ ਸਾਹਿਬ : ਅੰਗ ੨੫੯ (259)

ਸਤਿਗੁਰੁ ਮੇਰਾ ਵਡ ਸਮਰਥਾ
My True Guru is absolutely All-powerful.
ਜੀਇ ਸਮਾਲੀ ਤਾ ਸਭੁ ਦੁਖੁ ਲਥਾ
When I dwell upon HIM within me, all my sorrows depart.
ਚਿੰਤਾ ਰੋਗੁ ਗਈ ਹਉ ਪੀੜਾ ਆਪਿ ਕਰੇ ਪ੍ਰਤਿਪਾਲਾ ਜੀਉ ॥੨॥
The sickness of anxiety, the disease and pain from ego are gone; HE HIMSELF fosters me. ||2||
ਬਾਰਿਕ ਵਾਂਗੀ ਹਉ ਸਭ ਕਿਛੁ ਮੰਗਾ
Like a child, I ask for everything.
ਦੇਦੇ ਤੋਟਿ ਨਾਹੀ ਪ੍ਰਭ ਰੰਗਾ
God is Bountiful, has no shortage; this is HIS quality.
ਪੈਰੀ ਪੈ ਪੈ ਬਹੁਤੁ ਮਨਾਈ ਦੀਨ ਦਇਆਲ ਗੋਪਾਲਾ ਜੀਉ ॥੩॥
Again and again, fall at HIS Feet I make HIM agree. HE is Merciful to the meek, the Sustainer of the World. ||3||
ਮਾਝ (: ) ਗੁਰੂ ਗ੍ਰੰਥ ਸਾਹਿਬ : ਅੰਗ ੯੯ (99)

ਜਾ ਕਉ ਚਿੰਤਾ ਬਹੁਤੁ ਬਹੁਤੁ ਦੇਹੀ ਵਿਆਪੈ ਰੋਗੁ
one who is  plagued by excessive anxiety, and has diseases of the body;
ਗ੍ਰਿਸਤਿ ਕੁਟੰਬਿ ਪਲੇਟਿਆ ਕਦੇ ਹਰਖੁ ਕਦੇ ਸੋਗੁ
With attachments of household and family, sometimes there is joy, and other times sorrow;
ਗਉਣੁ ਕਰੇ ਚਹੁ ਕੁੰਟ ਕਾ ਘੜੀ ਬੈਸਣੁ ਸੋਇ
The mind wanders around in all four directions, and one cannot sit or sleep even for a moment
ਚਿਤਿ ਆਵੈ ਓਸੁ ਪਾਰਬ੍ਰਹਮੁ ਤਨੁ ਮਨੁ ਸੀਤਲੁ ਹੋਇ ॥੩॥
-if you come to remember the Supreme Lord God, then your body and mind shall be cooled and soothed. ||3||
ਸਿਰੀਰਾਗੁ (: ) ਗੁਰੂ ਗ੍ਰੰਥ ਸਾਹਿਬ : ਅੰਗ ੭੦ (70)

ਗਉੜੀ ਮਹਲਾ
Gauree, Fifth Mehl:
ਜਾ ਕਾ ਮੀਤੁ ਸਾਜਨੁ ਹੈ ਸਮੀਆ
Those who have the Lord as their Friend and Companion
ਤਿਸੁ ਜਨ ਕਉ ਕਹੁ ਕਾ ਕੀ ਕਮੀਆ ॥੧॥
- tell me, what else do they need? ||1||
ਜਾ ਕੀ ਪ੍ਰੀਤਿ ਗੋਬਿੰਦ ਸਿਉ ਲਾਗੀ
Those who are in love with the Lord of the Universe
ਦੂਖੁ ਦਰਦੁ ਭ੍ਰਮੁ ਤਾ ਕਾ ਭਾਗੀ ॥੧॥ ਰਹਾਉ
- pain, suffering and doubt run away from them. ||1||Pause||
ਜਾ ਕਉ ਰਸੁ ਹਰਿ ਰਸੁ ਹੈ ਆਇਓ
Those who have enjoyed the flavor of the Lord's sublime essence
ਸੋ ਅਨ ਰਸ ਨਾਹੀ ਲਪਟਾਇਓ ॥੨॥
Are not attracted to any other pleasures. ||2||
ਜਾ ਕਾ ਕਹਿਆ ਦਰਗਹ ਚਲੈ
Those whose speech is accepted in the Court of the Lord
ਸੋ ਕਿਸ ਕਉ ਨਦਰਿ ਲੈ ਆਵੈ ਤਲੈ ॥੩॥
- what do they care about anything else? ||3||
ਜਾ ਕਾ ਸਭੁ ਕਿਛੁ ਤਾ ਕਾ ਹੋਇ
Those whose all things are HIS (HE is creator and in creation so all Is HE)
ਨਾਨਕ ਤਾ ਕਉ ਸਦਾ ਸੁਖੁ ਹੋਇ ॥੪॥੩੩॥੧੦੨॥
- O Nanak, they are ever in peace. ||4||33||102||
ਗਉੜੀ (: ) ਗੁਰੂ ਗ੍ਰੰਥ ਸਾਹਿਬ : ਅੰਗ ੧੮੬ (186)

ਮੈ ਤਾਣੁ ਦੀਬਾਣੁ ਤੂਹੈ ਮੇਰੇ ਸੁਆਮੀ ਮੈ ਤੁਧੁ ਆਗੈ ਅਰਦਾਸਿ
YOU alone are my strength, and my Court, O my Lord and Master; unto YOU alone I pray.
ਮੈ ਹੋਰੁ ਥਾਉ ਨਾਹੀ ਜਿਸੁ ਪਹਿ ਕਰਉ ਬੇਨੰਤੀ ਮੇਰਾ ਦੁਖੁ ਸੁਖੁ ਤੁਝ ਹੀ ਪਾਸਿ ॥੨॥
There is no other place where I can offer my prayers; my pain and pleasure  are placed before YOU. ||2||
- ਸੂਹੀ (: ) ਗੁਰੂ ਗ੍ਰੰਥ ਸਾਹਿਬ : ਅੰਗ ੭੩੫(735)

( Other similar Shabads can be searched or Hukamnama can be taken)

  • Speaking with Faith:
                       ਜੋ ਮਾਗਹਿ ਠਾਕੁਰ ਅਪੁਨੇ ਤੇ ਸੋਈ ਸੋਈ ਦੇਵੈ ॥
                      Whatever is asked from the Lord Master, HE gives exactly that.

                        ਨਾਨਕ ਦਾਸੁ ਮੁਖ ਤੇ ਜੋ ਬੋਲੈ ਈਹਾ ਊਹਾ ਸਚੁ ਹੋਵੈ ॥੨॥੧੪॥੪੫॥
                      Whatever , (states)  Nanak , the Dass(devotee) speaks from his mouth,
                       comes to truly occur.
                               ਧਨਾਸਰੀ (ਮ: ੫) ਗੁਰੂ ਗ੍ਰੰਥ ਸਾਹਿਬ : ਅੰਗ ੬੮੧  - (681)

This Shabad is sung and listened quite often in kirtan. These lines also teach the art of asking from the God.
One must utter what is believed and expected to occur. If one is asking for health and does not expect the result or considers the healing not possible then the same would be true and not occur.
When one is clear in intention, believes and expect the result to be happening gets that as truth in his reality.
One has to be like a devotee who is humble and believes his master to be all powerful and as creator resolves everything.
The devotee also knows that God master expresses and create change through Hukam. The Gurbani words are truth and explaining a Hukam.

The faith , belief and positive timeless thinking happens
when one goes within
when awareness has a focal point inside
when one knows that HE is in everything and everything.
when one knows Naam is the sustains the creation.

In this state doubt is not there. Even when any doubt comes just think the thought as cancelled. Speak gurbani lines and be positive again.
Know that HIS power acts from within as well, the flow of Hukam is within as well. This creative power, the Shabad brings instant change.
Ask to be positive and you would be positive.
Ask for health and you would be healthy.
Ask for cure and you would be cured.
Ask for resolution and the affairs would be resolved