Spiritual Significance of Five Kakars-Sikh symbols (defining emblems)

PART I

The word ‘Sikh’ means a disciple. A Sikh is a disciple and has a Guru.
The Guru of the Sikhs is Shabad Guru Shree Guru Granth Sahebji.

The first Guru of the Sikhs Guru Nanak Dev ji started the spiritual way of Sikhee and thereafter transferred the Guru Jyote to the Guru’s that followed and evolved the way in the physical world. The Tenth Guru – Guru Gobind Singh ji gave the Sikh full form with five kakars- Kesh (unshorn hair) to be kept covered , Kanga (a small comb) ,The Kirpan ( small Sword), Kara ( an Iron Bracelet) and Kacherha ( a stitchedcotton underwear).
The person who takes on the Guru becomes a Sikh popularly known as Amritdhari Sikh as he has ceremoniously taken Amrit to enter into Guru-Sikh relationship. The Amritdhari Sikh adorns these five Sikh kakars which the 10th Guru had asked the Sikhs to adorn.The Sikh accepts Sikhee voluntarily at any time during his life and enters into a well crafted spiritually disciplined life.
To be a Sikh is an individual choice.The keeping and maintaining full natural hair is the first step towards Sikhee that a Sikh has to take.
The people around of other religions and cultures do not keep long hair, so why is the question that is often asked. Even the Sikh children at times ponder on this aspect when the others out of curiosity ask this same question.
The answer starts with the very nature of Sikh spiritualism where the life to be lived is of a householder but the way of life is spiritual. The significance of five kakars is clearly connected with the Sikh spiritual path. Once the spiritual path is seen in broader perspective the relevance of the symbols becomes quite apparent.
The Guru Nanak had come as illuminator in this age of kalyug. In this kalyug there is prevalence of ignorance. The conception and ideas of creator God were grossly distorted. The religious practices had become ritualized. The grandeur and magnitude of ritualistic practices of religions were keeping the minds of people rooted to ignorance. Their life was mired in vices and afflictions. There was a force in collective consciousness that kept the people involved in ritualistic practices leading to little spiritual growth. The sadhus and saints who had spiritual illumination were far and few in numbers and kept away from the society in the mountains.
Only the spiritual knowledge could lift the people out of ignorance and the pulls of ritualistic practices of masses which induces false idea of being the right way.
Guru Nanak’s path was that of spiritual knowledge. The way was connection with the source of creation – Naam. The method was Simran. The effect of Simran was to lift the veils of ignorance. The Simran cuts the attachments and lifts the mind vibrationally at a level where joy and love exists. The spiritual path is that of re-molding of mind. The higher spiritual knowledge coming out of Simran and state of being. The correct knowledge of Creator God and perception through beingness step by step led to highest spiritual growth. All this becoming part of daily life of the individual, who also has to live as a responsible member of the society.
Guru Nanak made use of the well established Guru-Disciple format by giving it a new dimension and thus the Guru-Sikh relationship became cornerstone of Sikhee. The Sikh (disciple) while remaining a householder has to bring spirituality in his daily life.
The daily habits are hard to go. For remolding a strong commitment is required. So also ‘faith’ which was imperative in acceptance of Guru’s direction and statements that through Simran made the Sikh a Gurmukh – the one who lives a higher spiritual life developed as a result of following the Guru’s word and directions.
The Sikh’s life that truly follows Sikhee is deeply spiritual; his approach to issues of a householder is spiritual. He lives above the passions that afflict a person. His life is free from anxieties. The life that he lives is positive with abundance of Seva (welfare of others), Simran (closeness to GOD and oneness), and Kirt (an honest high quality working life of a householder). The prosperity comes to him with ease and life is a smooth flow.
He or she has to have a bond of relationship with the Guru.This commitment is shown and kept by being like the Guru.The Sikh kept long hair and did not cut the hair.The kesh (hair) became a strong bond between the Sikh and the Guru.
The Kesh that became the first Sikh symbol grew in strength with time. The Sikh Gurus were keeping kesh and were wearing turban. The persons who became their Sikhs also kept keshas.
The first step to be a Sikh is to accept the Guru by becoming a Gurmukh. The ideas, beliefs ,and way of life that that the person has from the outside world is to be changed and new ideas and way of life as explained by the Guru is to be followed. This is imperative that the lower vibrational way of living where anger , greed and selfishness ruled the persons life is given up by him new way of living is brought about.
Trust and acceptance is the quality that is required for this change. When a Sikh questions and doubts the wisdom of the Guru with the mind that is only worldly in nature and lacking in perspective and knowledge the change towards being a Gurmukh – with a spiritual life and thinking would become difficult. So the Sikh starts by being like the Guru. The keeping of Keshas signifies his faith towards the Guru’s teaching and way of moulding the mind. The person has come to the Guru for this change and spiritual life and this is what the Guru gives.
The keeping and maintaining of Keshas is the first commitment of a Sikh towards bringing the change. It is the devotion to the Guru and understanding the Guru’s word (Gurbani) that starts his journey in following Sikhee.The Kesh are thus a Symbol of Sikhee.
It is often questioned that what is the need for symbols when the mind is required to be made pure and these external symbols have no purpose and meaning.Here the point that is missed is 'how to achieve purity of mind' . Also missed is the point that what would be behavior of the person with a mind that is pure.Pure mind is that which has control over passions. Such a mind has predominant love feelings. Appreciation,cooperation,understanding,gratitude etc are visible in their behaviour.Such a state of purity , as Guru Sahebji says can only be achieved through 'Naam" connection. It infact comes with spiritual development through guidance,direction and above all 'mehar' of a 'Puran Guru'.
A Guru can take along his disciple only up to the level he has reached. A 'Puran Guru' is one who is ' Nirankari Jyote' and one with Creator GOD.The association with such a Guru is a most fruitful event. The Nirankari Guru "Jyote" Guru Nanak laid the foundation of Sikhism and the Tenth "Guru Jyote" Guru Gobind Singh ji gave it a final shape and leaving the 'Guru Jyote' in Shree Guru Granth Sahebji.The tenth master also declared that ' who soever wants to meet the Creator God should find HIM through the 'Shabad' in SGGSji. The tenth master also introduced the system of partaking Amrit through Panj Pyaras .
The path that the person chooses by taking Amrit is one for becoming a Khalsa (pure). This way choice is exercised to enter into Guru-Sikh relationship formally. The 5K symbols are a daily subtle reminder of the direction, the life of the person adorning them has to take. The symbols have associated with them a group consciousness that subtly makes available to the Sikh subtle subconscious learning and awareness. The power of these symbols is inherent in the way the Sikh develops relationship with them .As a reminder and an object of strength these symbols help shape the mind of the Sikh.
The Kesh reminds the Sikh to make effort to keep Guru-Sikh relation by becoming a Gurmukh. The Guru-Sikh relation is not to be a mere formality but the Gurbani has to be listened, read, understood and followed. The Kesh symbolize commitment of the Sikh towards this relationship and true acceptance of Guru’s words so that faith proper is developed for spiritual growth.
About the 5Ks Bhai nand lal ji has written :
Nishan-e-Sikhi ast in Panj har kaf
Hargiz na bashad azin panj muaf
Kara, Karad, Kacha, Kanga bi dan,
Bina kesh kes hech ast jumla nishan.
- Bhai Nand lal
These five letters of K are emblems of Sikhism.
These five are most incumbent, Steel Bangle,big knife, shorts and a comb;
without unshorn hair the other four are of no significance.
-Bhai Nand Lal
The Kesh thus have paramount importance. Their connection is with Sikhee itself.
The Sikhee is life itself. It is the way a Sikh thinks and feels. It is the way a Sikh behaves. It is the way a Sikh relates to environment and society. It is the way the Sikh contributes to growth and well being of the world at large.


All around what one see is people engaged in so many different practices and worships with different reasons. For some the association with religion is just simply an association. the material world has at present have them in total grip. Some fear the life itself , they have lived through the ups and downs of life. Some are on look out for a way out of anxieties and fears . Whereas some are in need of Creator to resolve their life issues and problems.
Why do we go to a Guru?
Is it for material prosperity or resolution of issues.
Is it for an happy and joyful life.
Is it for growth and support in the material world.
Or Is it to seek the knowledge of mystery that is GOD.
The Gurus word the Gurbani is available as guidance to all in many and varied ways. The level and extent to which the individual relates to the Guru is the extent the result he gets. To the one seeking temporary solution, the solution would be temporary. For the one seeking transformation and a regular joy in life, the result would be so. For this the Guru requires commitment. Both the mind and body has to be placed before the Guru for change.
With this act of surrender of one gives up following the present improper way of thinking and behavior by following the Guru’s way of life as given in Gurbani.
This change is a positive change in a positive affirmative way. The change is as per the pace set by the Sikh and mysteriously at appropriate time appropriate guidance is available.
The next commitment is to accept the words and direction of the Guru. This commitment is the base for developing faith that is imperative to acknowledge as reality the spiritual truths which the Guru reveals gradually. For example when the Guru says ‘HE is everywhere and in everything.’ then this truth is difficult to accept but when faith is there the HE everywhere is a spiritual experience. There are many ways a Guru changes his Sikh as the Guru states in Gurbani itself:

SHALOK: The one who knows the True Lord God, is called the True Guru. In His Company, the Sikh is saved, O Nanak, singing the Glorious Praises of the Lord. 1

ASHTAPADEE: The True Guru cherishes His Sikh. The Guru is always merciful to one in HIS service. The Guru washes away the filth of the evil intellect of His Sikh. Through the Guru's Teachings, he chants the Lord's Name. The True Guru cuts away the bonds of His Sikh. The Sikh of the Guru abstains from evil deeds. The True Guru gives His Sikh the wealth of the Naam. The Sikh of the Guru is very fortunate. The True Guru arranges this world and the next for His Sikh. O Nanak, with the fullness of His heart, the True Guru mends His Sikh. 1
SGGS-286

The keeping of Kesh depicts this commitment and relates the Sikh with the Guru. There develops a strong bond between the Sikh and the Guru. From the love of this relationship develops Sikhee. The Sikh thereby transforms in to a spiritually evolved individual, a real asset to the society and the world..
The wisdom and growth comes to those who receive ‘Gur-prasad’ through a Guru-Sikh relationship fostered on a regular basis.

(In the next part II -Spiritual Significance of Kanga )

31. Being a Sikh

The Sikh way of life is unique. The Sikh lives a disciplined life even as a householder or a worldly person and at the same time is ever growing spiritually inward. To find God and be with God the Sikh does not wander around. The Sikh way of living, known as Sikhee, is a lifestyle designed by the Guru and intends to keep the Sikh spiritually focused and live a prosperous worldly life.


The creation of the Sikh panth started with Guru Nanak Dev ji, the first Guru and reached the fulfillment during the time of Guru Gobind Singh ji the tenth Guru. The Spiritual Guruship was then enshrined in Sri Guru Granth Sahebji.


The Spiritual path that Sri Guru Granth Sahebji lights up is one of discipline and effort. It is unique in that it gives freedom in the exercise of intention to pursue the path. The path is based on the tradition of Guru-Disciple relationship. The word Sikh means a disciple and the intention to be a Sikh who enters into relationship by accepting the Guru is of paramount importance in Sikhee. The Sikh accepts Sikhee voluntarily at any time during his life and enters into a well crafted spiritually disciplined life.

The spiritual wisdom of Sri Guru Granth Sahebji is for all the humanity. The message is same for all the communities and castes. The Gurdwara is open to all, what so ever be their beliefs, religion, status or position in the society. They may be innocent or full of guilt. They may be thieves or victims. The Guru sees everyone in the same light. The message is same for all and easily accessible. The path is easy to see and look at. Who so ever hears and sees the Guru is by divinely touched.
The Guru is not coercive. The Guru is silent and understanding. The Guru’s presence and hearing of Gurbani is a solace to all. The Guru is ever forgiving and patient.

The choice to enter the Sikh fold and embrace Sikhee is a personal one. Even a person born to Sikh has to exercise this choice. To be a Sikh is to accept and surrender your ‘own’ mind before the Guru and to live life wisely shaped and directed by the Rehat (Code of Conduct and Conventions) in daily life with growth of inner spiritual life closer to God. This choice is like entering a school. It is just like going to an institution.

The first thing that a person does who joins a school is to wear a dress and reports in the school for learning. He or she then is in the fold of culture associated with that institution. This culture is imbibed consciously as well as subconsciously to the major extent. A person who lives in a clan imbibes its culture. This is true and easily seen in the life around us. The group we associate with or the place we live in has an affect on us. The culture in which we are raised reflects in our values, attitudes, and behavior. There are many aspects of our lives that we take for granted are in reality based on cultural influences which can be appreciated only when we visit someone from a different culture, or go abroad or even talk to others. The way we dress, the music we listen to, the ways of living together, the relationships between parents and children, the food choices , attitudes in business , etc are all a result of cultural influence. The Sikh panth has a similar influence. This influence is reflected in the way the Sikh lives life, in the way the Sikh conducts business, the way responsibility is accepted and duty done, the way situations in life are met. The whole approach to life of a Sikh becomes different when the Sikhee is embraced by him or her.

The choice of willingly accepting the Sikh symbol’s is the first one that a Sikh exercises, while embracing Sikhee and to enter the Sikh panth. This choice is reflected by first keeping unshorn hair and thereafter sealing of the relationship with the Guru through a ceremony of Amrit Sanchar. The Sikh chooses to be like his Guru.
The Sikh symbols make a Sikh unique and protects from other cultural influences.
The five symbols of Sikh identity are
1. Kesh - Uncut hair and beard and head is covered by a turban. Hair with a tied turban and beard is a highly visible symbol of membership of the group. Hairs indicate the perfection of God's creation - naturalness. Hairs are also a spiritual aid connected with subtle energies. Devout Sikhs who do regular Simran observe heat on top of the head.
2. Kanga - Wooden comb for hygiene and maintenance of the Kesh.
3. Kara - Iron bracelet worn on the hand. Physical reminder that a Sikh is bound to the Guru and the Sikh has to earn his living in a fair manner. The Kara is a reminder of self esteem and strength of character.
4. Kachera - Specially designed cotton underwear which gives natural comfort and is dignified. The Kachera is reflective of modesty and high moral character.
5. Kirpan - A Strapped sword, usually small in size. It is worn as a reminder to protect the faith. It is meant not to show bravery, nor is a mere weapon but is a reminder to protect the weak and to stand up to injustice.


When the Sikh accepts the ‘Amrit’ from the punj payaras in an ‘Amrit Sanchar” ceremony it seals Guru-Sikh relationship. The amrit gives strength to the spiritual life of the Sikh and a shift occurs within him. A Sikh scholar compared it with a person standing in a queue being picked up and placed ahead. The spiritual change after this ceremony is more profound. This starts the Sikh, also now called Khalsa, to move through worldly life in a path with a new attitude and approach. The Simran gives the Sikh power to walk through worldly issues and situations with an ever inner connection with Waheguru ji (God).Sikh knows that Waheguru ji is ever accessible and always with him. Sikhs effort is to live life in a pure way and ever strive to live life of Simran. All along he is a worldly person with a check on five passions. The five passions a Sikh knows are kept in check by Guru’s grace only.

The Sikhee is devoid of any rituals in spiritual life. The focus all along is to develop inner life and find the God within. The spiritual wisdom of Shree Guru Granth Sahib ji is a guide from the early stage to a stage of deep spiritual living. The Guru is puran – meaning complete. The Sikh need not look towards any other source. The tradition of recitation of Gurbani, Kirtan (singing of hymns from SGGSji), Katha (explanation of Hymns from SGGSji), and discussions of with Gurmukh Sikhs and their writings is sufficient to clear doubts and a source of inspiration.


When looked closely at Sikhee, one is amazed to see that it is designed to make the follower to achieve and live a life of success, happiness, and fulfillment. The life of Simran connects the Sikh with higher power within recognized as Shabad Guru within. All a Sikh has to do is pray. All his thoughts are taken as prayers in fact and the higher power guides him to make the correct decisions in your life. The higher power is his protector and guide


So why do so many people fail to achieve success, happiness, and fulfillment? The answer is simple: not following the Guru’s Guidance. The wrong self willed methods would definitely lead to wrong results.

The persons who live a ritualistic life although accepting SGGSji as Guru without embracing the Amrit are like those who are standing at the bus stop and yet to start a journey.
The persons who keep unshorn hair (by birth in a Sikh household) and call themselves Sikhs are like those who are taking trial classes in an institution but not yet taken admission. They have yet to seal the Guru- Sikh relationship by partaking Amrit.

The persons who visit Gurdwara and so also have faith in other Gurus or Gods/Goddesses are like those who have feet in two boats. Any pain and struggles in their life is thus a result of following self willed path in their worldly life.

The people do have rights of choice. The Sikh thought does not encourage enforcing of choices but at the same time requires others not to temper with Sikh way to suit their own choices.

The Guru advices Sikhs not to follow blind rituals such as fasting, visiting places of pilgrimage, superstitions, worship of the dead, idol worship etc. The Guru teaches that people of different races, religions, or sex are all equal and teaches the full equality of men and women.

The first teaching of the Guru is that there is oneness in the creation with only One Creator God. All the people are the same. The goal of life is to lead an exemplary existence while maintaining a balance between spiritual obligations and temporal obligations so that one may know and become Jyote Swaroop (the same light as the creator). The Sikhee which is Sikh way of life makes possible the living of life as a householder, earning an honest living and avoiding of worldly temptations and sins.

The Sikhee starts with voluntarily embracing of the Sikh Symbols and Amrit Sanchar to seal the Guru- Sikh relationship. The Sikh then advances further in experiencing the nature of Shabad Guru as a higher power. The Gurbani recitation, Gurbani Kirtan and Simran then takes a new dimension taking the Sikh to a new level of spiritual experience.

The base of Sikhee is Simran on the ONE and Sewa ( self-less service ).

The three pillars on which it stands are :
Kirat Karna – Earn an honest livelihood
And carry out good deeds

Naam Japna – Is the remembrance of One God .
By repeating and focusing the mind on His name

through Guru Mantra -Waheguru .

Vand kay Chakhna - means to share ones wealth.To contribute at least

10% of their wealth/income called Dasvandh to the

needy , to distribute in Langar (free Kitchen) or to

a worthy cause.


The Sikh is associated with Truth and strives for truth in living.
The Sikh the ONE pervading everywhere and is ever Humble.
The Sikh sees HIS Hukam (Will) in operation and is compassionate
The Sikh enshrines love for HIM and so loves HIS creation.
The Sikh with Guru’s grace checks the Anger, Lust, Attachment, Greed and Ego.

( This article is also available for download in pdf form in the download section on this page)

30. Finding the Shabad Guru.

The first experience we have of the Guru is out of a tradition. The Guru that we surrender and bow before is Shree Guru Granth Sahebji whose outward look is of a revered big book. We observe the reverence and feel the devotion the Adi Granth Sahebji receives.

To the unaware the reverence appears like that given to the idols. This idea immediately begins to change on hearing the Shabad Kirtan recitation.Where there is Shree Guru Granth Sahebji there is Shabad Gurbani – the hymns recited from SGGSji.

The Gurbani Kirtan when heard touches the soul and the feeling surfaces in the conscious awareness. This starts the journey of meeting the Shabad Guru and living in HIS ever presence. This journey may be one where there are stops, rests and movement but the journey it is.

There are phases in our experience and understanding of SGGSji. The Gurbani first starts with correcting our perception of GOD whom the Guru’s Sikh (disciple) reverently speaks as ‘Waheguru’.

The ੴ Ek Ongkar is the first word of Shree Guru Granth Sahebji . This has been very simply translated as ‘‘One Universal Creator God” and also by some as ‘God is One’.
As the Sikh reads the gurbani this simple translation is found to grow in size . There are depths and depths to the description. This word is seen to symbolize Waheguru ji.

The gurbani begins to lead him towards a wondrous world. A journey that becomes his way of life.

The Sikh being a householder, a member of family, a member of society and a person involved in daily living has demands on his mind and time. The world he lives creates anxieties, concerns and fears. The persons he depends on fail to deliver. The expectations he has strangely take their own course. The body he prides on fails often. The gurudwara is the first choice where there is solace. But for solution he still keeps looking in the world. The world of gurbani is an inner world and he looks to it as a world of peace. The outer world is giving him living, the food, shelter. There are things in the outer world he desires and even covets. The Guru tells that Waheguru is the doer. HIS hukam (HIS WILL) is prevailing.

The life he Lives in the world is different. There are self identities. There are positions , aspirations and a mind and body that ever keeps him involved in its demands and desires. In this world are happy moments , joyous moments , but at the same time there are anxieties, fears, problems , diseases . There are births , a moment of joy and and deaths when sorrow prevails. How so powerful or rich he may be in the world there are moments with feelings of panic, the inadequacy times of feeling so limited , so weak, so short , so helpless.

Whom to turn to? A Guru in a body form would have been convenient. He can talk to him and he would listen to him. WAIT. He suddenly realizes that the Shabad guru has ever been guiding him inwards and that is where he can find the Shabad guru and talk to HIM. Frantically he reads gurbani. Mysteriously the Bani seem to know his mind. He finds before him the answers he seeks. He is led towards path he seeks. The gurbani the wisdom he seeks. Reading and listening to gurbani his heart is touched and a peace subtly settles. He wonders how the words in SGGSji are so different. The form is not of a Guru in human body yet the words are transformative. The words evoke a feeling of peace. The words are a wall of protective security. The words are of confidence and joy. The words evoke feelings of love. A love that is felt towards , all and everything.

The Sikh knows the first ten Gurus’ were in physical form in a human body. The tenth Guru than installed the Granth Sahib ji as Shree Guru Granth Sahebji .In this installation the Jyote was transferred. The Jyote which was there in the first Guru. The first Guru Nanak Dev ji transferred it to Bhai Lehnaji making him the second Guru Angad Devji. The same Jyote has been in the subsequent Gurus.

Right from the first Guru’s time the Sikh was introduced to Bani. His day started with Bani and ended with Bani. He accepted whatever the Bani said as truth. He obeyed and aligned his life as per Bani. He develops faith and accepts the truths of Bani above anything that someone else said and inspite of doubts that his mind conjured up.

The unveiling of truths is a matter of faith. The acceptance of what the Bani says is one of the biggest change in a Sikh. This is his first step to unshackle the bonds of maya and to enter into life of true freedom.
The Guru Himself has said:

O GurSikhs, accept the Bani, the Word of the True Guru,

as truth, absolute truth;
The Creator Lord Himself causes the Guru to chant it.
SGGS 308

The Bani is Guru, and Guru is the Bani.
Within the Bani, the Ambrosial Nectar is contained.
If His humble servant believes, and acts according to
the Words of the Guru's Bani,
then the ever present Guru emancipates him. 5
SGGS 982

As the sikh reads and accepts gurbani, he is informed that

The Guru is the Supreme Transcendent Lord God Himself.
SGGS 387

The Divine Guru is the True Guru, the Supreme Lord God, the Transcendent Lord Himself ; says Nanak bows in humble reverence to the Lord, the Divine Guru. 1
SGGS 262

Know the Guru who is Supreme Lord God Himself, as ever near. 3
SGGS 193

These words of the guru have a meaning when acceptance is there. This is a relationship of faith, acceptance and affirmation. The gursikh ever recites and affirms that :

The Perfect True Guru is always with me.
SGGS 618

My Guru is always with me, near at hand.
SGGS 394

The realization and acceptance begins to seep in new meaning of words are revealed.
‘WAHEGURU’ is the guru mantra. Waheguru is the loving reference to the creator lord.
The Lord God Himself is in the form of the Guru , the Satguru and ever present with the sikh.
HE the formless one is all the forms . HE is ever present and ever accessible. As Satguru he is ever with the Sikh.
The Sikh on Guru’s advice accepts HIS presence ever within and near him.
The Sikh’s ardas (prayer) is to the Guru within.
The Sikhs talks to the Guru within.
The Guru arranges Sikhs affairs.
The Guru is his ever protector.
The Guru subtly guides.
The Guru’s presence can be felt any time.
The Sikh just knows that HE the karta HIMSELF as Guru roop is with him and everywhere in the creation.

One day the Anhad Shabad is heard by the Sikh and he realizes that the Shabad Guru in the text form has now being revealed in the form of celestial sound- the sound of creation.
The Shabad in the form of words having shaped the mind of Sikh made his surt (awareness) subtle enough to hear the sound of creation.
The Shabad creates and Shabad is in everyone and everything.

29. Anhad Shabad : The celestial sound within

Listening to the Shabad within is the Surt-Shabad technique of Guru Nanak Devji enumerated in Shree Guru Granth Sahebji . Shabad in Guru roop is ever with the Sikhs . they only have to keep their surt (conscious awareness) within and listen to the Anhad Shabad . The intuitive guidance of the Shabad Guru is always available to them as HE is ever present.
The sehsa (doubt) a sikh has to remove during Simran efforts is that Waheguruji HIMSELF are shabad swaroop in SGGSji and as Shabad Guru are ever accessible within. Waheguruji is all around in the creation and are the substance of creation as well. HE is player on bothsides. We as jyote swaroop have to go across our ego to be one with HIM.

More has been written on this topic in the eBook titled “Anhad Shabad :the celestial sound within” in pdf form ,which is available for download at the ebook links space on this blog page.

The direct link to this free eBook is here Anhad Shabad :the celestial sound within

28. Blog Book 'Simran- Naam'

An e-book titled 'Simran- Naam' has been built from some earlier blog posts in pdf format for easy share and reading. this book is available for download from the link on this page.

Here is the introduction in this blog-book.

INTRODUCTION

Path of spiritual life with ‘Sri Guru Granth Sahebji’ starts with surrender. A bowing before SGGSji when we touch the floor with our forehead is symbolic of surrender of our beliefs/thoughts/ideas of a spiritual life and openness to accept the Guru’s knowledge and changing our thoughts and living with new beliefs.
The Shabad Guru – an abode of Parmeshwar (GOD) lifts its disciple to the level where the devotee and the object of devotion are ONE.

The treasure house of spiritual knowledge SGGSji directs the Sikh (disciple) to seek Naam – the state when the sikh comes to what his origin (real nature) is starts to live life in Naam.

The path towards Naam is the path of Simran.

Simran in essence means remembrance ;
and we remember and keep remembering through repeated focus.

It is through regular recitation of bani from SGGSji , listening and singing of Shabads (hymns) from SGGSji that love of Waheguru (God) swells within. The meaning of Shabads begins to dawn and the state of mind/heart described in Shabads begins to be experienced.
The spiritual path of Shabad Guru understands through experiencing.

The Sikh then finds that the Shabad Guru is always with him ever giving intuitive guidance.
The Sikh then finds that the Shabad Guru and Waheguru (God) are one and same.
The Sikh also finds that he and Waheguru are same. In between them is his haume (ego) – an illusion of separate self existence. "

27. Miracle of Ardas (prayer) --Part II

Ardas ( prayer) is an important spiritual tool in the life of a Sikh. A Sikh is a house holder. He works honestly for living and in this world he faces problems like any other individual. An Ardas not only solves his daily life problems but brings him nearer to Waheguru. An Ardas is also a simran. Waheguru ji is ‘antaryami’ meaning already knowing our inner thoughts. HE does not need a prayer with a concentration to know our needs or desires but we need to do Ardas to be nearer to HIM.
An Ardas of a Sikh for his needs is heard and universal forces are activated for the fulfillment.
An Ardas which benefits many is heard.
An Ardas without involving ‘I’ or ego is heard.
An Ardas that reduces ego or haume and is spiritually uplifting is heard.

The life that we are to live as per guru’s guidance is that of living in the presence of Waheguruji. We know and are aware that HE the creator is ever present everywhere. HE is within and without. HE is the Guru within. HE is the only presence. The world is a maya and our separateness is an illusion. The ego perpetrates this separateness. The relationships with, other persons and objects in the world perpetrates this separateness.

A person who lives life as per Guru's given wisdom and understanding is a Sikh (Disciple). The Sikh moulds his mind to Guru's teachings.A Sikh lives life in such a way that the element of separation is gradually reduced and in this way the Sikh gets nearer and nearer to HIM. The Sikh is not a renouncer of the world and its objects but ever lives enjoying the world in a non-attachment way. It is like travelling in a train and knowing all the time that the seat does not belong to him at the same time during the journey it is for his sitting comfort. The Sikh’s relationship with the worldly relations and objects should be like that.

A Sikh also is an ever acceptance state of mind. He knows that what is happening in the world is a result of HIS Will. This WILL is creative force acting in accordance with thoughts and beliefs in collective consciousness. This world is ever changing one. There is cycle of life and death. There are many such cycles. A Sikh does not resists or feels angry at what has happened or is happening but knows that HIS prayer would be heard and the same forces would shift and bring about the desired change. The change brought about is within the ambit if creative pattern of the universe. The change is in accordance with the universal laws.
Take for example, a person who prays to heal the body from a disease .His body has become diseased because of his own karma consisting of negative thinking, emotions and behavior which affect the physiology and creates pathological changes in the body over some time. A prayer would not immediately change the body to a healthy state. The change initiated by prayer is in accordance with the universal laws. Regeneration and recovery is initiated through the removal of cause of disease. At mind level the proximity of divine and the state of surrender dissolves the mental blocks which are now positive emotions. At the ethric level the negative energy is disintegrated. At the physical level the body’s regeneration mechanism becomes operational. The external situations change and the medical intervention where needed is appropriate and effective with right persons involved.
For even such a desired change to occur, the prayer has to be in the right way.
The first requirement is the state of mind that stops struggles and surrenders. There is no resistance of the type ‘Why me?’ There is also no dependence on external sources like a medical system or medication. The medical systems and the medicines work in accordance with the universal forces of change and have nothing absolute about them. Fear and doubt about the effectiveness of the Creator or the divine towards whom the prayer is directed only results in that very fear being manifested. Here we are not allowing the Creator. In this world the rule is ‘what one sows so one reaps’. When we sow the confidence of effectiveness of creative forces then what we reap is the result of a successful prayer outcome. This is perceived as a miracle but in fact not a miracle but a manifestation as per laws. All that happens is within the Hukam (God’s will) .
Prayer is a method of moving forces of creation in a more powerful way than we do in the daily life. When we pray and allow the initiation of action by the higher creative forces without any doubt and fear in the mind and in full confidence and so it happens. The mechanism of ardas is a part and parcel of the design of this world created by Waheguru.It is part of path towards knowing our origin of being same as the creator. In prayer our awareness is focused within at a level of consciousness closer to subtle spiritual dimensions.
Way of the prayer is one of Love. We are in communion with the divine. We are in present eternal time of NOW without any anxiety towards outcome or failure. We pray and remain in a state of confidence.
After the prayer we should recite shabads only and should avoid repeating the prayer as it shows our lack of faith in the prayer and giving of appropriate result by the Karta (creator).The recitation of shabads when any doubt comes would keep us in a positive frame of mind.
Ardas shold be done preferably during amrit vela ( before 6.00 AM early morning) and if possible before SGGSji.During ardas keep eyes closed and the focus of awareness deep within. Feel the presence of Karta within. HE is ever present wether we are aware or not. The purpose of prayer should be genuine and for the benefit . The purpose which has element of raising the ego ( ahankar) or is harmful is less likely to be fulfilled. We can also put forward an arrangement whereby an assertion is made that as thankfulness a spiritually uplifting activity would be undertaken. Here thankfulness which is ritualistic or donation that does not raise ones spiritual level is less likely to be acceptable. In a prayer love relationship and spiritual advancementis of paramount importance.

SOME SHABADS FROM SHRI GURU GRANTH SAHEBJI ARE QUOTED BELOW :

Everyone begs from You, and all offer prayers to You each day. Those, unto whom You give, receive everything. You are far away from some, and You are close to others.
SGGS 86

So offer your prayers to Him, the Giver of Peace, the Destroyer of fear.
Showing His kindness, the Kind Master shall resolve your affairs.
SGGS 44

He is the Presence Ever-present; offer your prayers to Him. Pain and pleasure are in the Hands of Karta (creative aspect), the True Creator.
SGGS 352

When your soul is feeling sad, offer your prayers to the Guru. Renounce all your cleverness, and surrender your mind and body to Him. Worship the Feet of the Guru (touch of divine within), and your evil-mindedness shall be burnt away.
SGGS 519

You are our Lord and Master; to You, I offer this prayer. This body and soul are all Your property. You are our mother and father; we are Your children.

SGGS 268

DHANAASAREE, FIFTH MEHL: He has extended His power in all four directions, and placed His hand upon my head. Gazing upon me with his Eye of compassion, He has dispelled the pains of His devotee. 1 The Guru, the Lord of the Universe, has saved the Lord's humble servant. Hugging me close in His embrace, the kind, forgiving Lord has erased all my sins. Pause whatever I ask for from my Lord and Master, he gives that to me. Whatever the Lord's slave Nanak utters with his mouth proves to be true, here and hereafter. 2 14 45
SGGS 681

26.The Miraculous Power of Ardas (Part I)

Ardas (Prayer) has been used to seek divine assistance during problems, difficulties and for healing since ages. While miraculous results have been recorded, it is also true that many prayers go unanswered. But when Guru Sahibji declares that

The prayer of the Lord's humble servant is never goes vain.
-SGGS 819

When it is declared that “No prayer goes unanswered” then we have to check whether the prayer conforms to the prayer preconditions. When done properly a prayer never goes unanswered.



All thoughts we have are in a way prayers as these create our reality. The all pervading creative force is ever creating our reality, the world, the universe. The reality that we are experiencing is in accordance to our present thoughts and belief pattern. These patterns are crystallized thought energy which acts on our body’s physiology and has produced pathological changes and result in diseases. These thought patterns activate universal forces and create our circumstances and situations.



Prayer is a method to go across and submit our intention to the creative force to initiate the changes at spiritual level that percolate and bring about healingin the body and change in the circumstances.Prayer is done before God, the lord. To be effective we must have a belief in the existence of the almighty. This belief is the first condition.HE before whom we address our prayer is to be understood, first at least intellectually.

Here is how Guru Nanak describes HIM. The words are in Gurmukhi script and cannot be properly translated so I have given brief explanations.

ik-oNkaar sat naam kartaa purakh nirbha-o nirvair akaal moorat ajoonee saibhaN gur parsaad.



ik-oNkaar - Ek ongkar symbolizes HIM. The EK which means one symbolizes oneness. There is only HE in the entire universe. Everything is HIM including us and the material world.
The Ongkar symbolizes HIS created universe. From the formless has come the form. From eternal void and the silence has come the creative sound (known as shabad), the vibration which is everywhere and in everything and so is universal consciousness. The created world is a maya – which means it appears real but is not real.


Sat naam – Sat means truth. Truth is that which does not change. Eternal Truth is His Name (identity).He is also our real identity. Our individual consciousness is simply HIS consciousness intermingled with (an illusionary) ego – that creates experience of separateness.

kartaa purakh - He is the Doer of everything. Karta Purakh means that HIS presence is the real creative force. Everything in the world including the physical laws work because of HIS presence .HE is the real karta ( the doer) the invisible creative force.


Nirbha-o - Without fear. Fear is not a part of HIM. Fear is an illusionary part of creation. A work of maya (the grand illusion).


Nirvair - Without vengeance or anger. These again do not symbolize HIM but is maya. These exist in the created world. The caste, creed, status, shortcomings, evil or good nature etc has no consideration before HIM.


Akaal moorat - Undying form (deathless).HE is eternal. Ever same. Has timeless existence. Death is there in the created world.ajoonee - Unborn. Birth and death is in the created word. He is ‘Akaal’ – meaning ever living and has not been born.


SaibhaN - Not begotten, being of His own Being. ‘Saibangh’ means exists as such and self-created. There is no other only HIM.


Gur parsaad. - By the Grace of the Guru, made known to mankind. We are so much in an illusion of separateness and our own identity that HIS knowledge can come only through Guru’s grace. Only a real guru in one with HIM can impart this knowledge and show the path of self- realization. This realization is of what our true origin is.We deep within our beings are one with HIM. All HIS creative force is available to HIS. The GODS or Avatars’ are those who while living in the physical body are ONE with HIM. They do not have the illusion of separateness and are the messengers. The saints are ONE with HIM but do not have the purpose which Avatars have.


The highest form of prayer is to address the prayer directly to HIM – the creator.


The prayer can be addressed before an avatar or saint’s image or without an image with a clear knowledge that it is actually directed at the creator.We keep the conscious awareness WITHIN during prayer. HE is within us too.


The conditions for a prayer are as under:


First – Belief in the existence of creator and HIS presence within us.


Second – Belief that the creative power acts and the material forces are aligned towards fulfillment of the intention in the prayer.


Third – Belief that the intention or purpose is right and we are actually ready to accept the outcome.


Fourth – Faith and belief that the prayers outcome would be positive. It would be fulfilled. We do not harbor any doubt.


Fifth – We express full faith and do not have a divided faith. Like we pray but at the same time are expecting that the result can or would be by so and so human means. His creative force is actually acting in whatsoever manner and through whomsoever as is right for the result.


The reliance on man is futile.

Others are in similar fear .
Our reality creation is due to our thoughts and collective consciousness.
The source of result is within where we approach the creator of the universe.

...contd.

Guru Nanak has introduced us to EkOngkar.

Today is 24th November, the day the world celebrates the arrival of Guru Nanak in this age of kalyug. He brought a shining light to the widely prevailing Spiritual darkness. It is not possible to describe the full glory of the light brought about by Guru Nanak; an attempt is made to look at one aspect of it.
Guru Nanak has introduced us to EkOngkar -

In this is the numeral one :

The numeral one has been placed before the word Ong -

and added then by adding kar at the end changed it to - EkOngkar.

EkOngkar is representative of the One Creator as well as the oneness in the creation.
EkOngkar also represents the flow of creation.
EkOngkar also represents the Nirankar before the creation.
Gurbani introduces us to all the aspects of EkOngkar. Although the meaning of Ekogkar is beyond our limited mind still something can be touched which of course would be limited.
Let us first look at the smallest form Ong.

Guruji says that:

Blessed, blessed is the sound Ong the flute that the Lord plays.
Wherein the sweet, sweet unstruck sound current comes forth.
-SGGS 988

The Ong represents the Anhat Shabad that emanates. This shabad vibration is within all the creation. The Anhad Shabad ever exists in Ongkar and has a role to play in creation. From Ongkar has come the creation.

From Ongkar has come the creation. The days and the nights been made. The forests, meadows, three worlds, water, the four Vedas, the four sources of creation, the countries, the continents and all the worlds, have all come from THE ONE .
-SGGS 1003

How big and timeless is this creation is some thing we cannot grasp.

Many millions are the fields of creation and the galaxies. Many millions are the etheric skies and the solar systems. Many millions are the divine incarnations. In so many ways, He has unfolded Himself. So many times, He has expanded His expansion. Forever and ever, is HE the ONE, Ekankar. Many millions are created in various forms. From God they emanate, and into God they merge once again. His limits are not known to anyone. Of Himself, and by Himself, O Nanak, God exists.
-SGGS 276

Before the Ongkar Guruji has placed the numeral ONE 1 .

In this ONE is SUNN , the zero , the nothingness ,the void and also his ever presence as represented by line. To understand this let us look at the paths of God Realisation . The major paths are the Bhakti marg , the meditation and the Naam Simran .

In the Bhakti marg the devotee develops relationship with the creator. Sometimes a father, sometimes a mother. As he progresses the stage is reached when Bhagat is not there, only HE remains. From two they have become one.

In the path of meditation the mediator searches within. He goes beyond the thoughts. A stage comes when they reach silence. There is nothing within and without. They reach nothingness. The creator merges with the meditator. They become an image of God. There is no difference between Atma and Parmatma. This is why they are known as and called Bhagwan -God.
What have they seen and how can that be described. They say that there is SUNN, nothingness only zero.

The SUNN has been described as creative aspect of Ongkar in gurbani. From Ongkar has come creation with a creative kalan of suun.

The Infinite Lord assumed creative Void. HE Himself is unattached, infinite and incomparable. He Himself exercised His Creative Power, and HE gazes upon HIS creation; from the Primal Void, He formed the Void. From this Void, HE fashioned air and water. He created the universe, and the king in the fortress of the body. YOUR Light pervades fire, water and souls; creation rests in the Void.
-SGGS 1037

Guruji by introducing the numeral ONE have changed the viewpoint.

Guru ji has gone beyond .
What has been described as nothing or void has also been described as ever existing something.
Both the viewpoints are true. What is void or nothing only appears as nothing. In this nothing is also HIS ever presence. Ekankar is ever existence of HIM.

EkOngkar is HE the Nirankar , the Ongkar , the Anhat Shabad , the ever presence as as oneness in the creation.

The miracle that Guru Nanak has brought about is to bring spirituality in the household. Even while living as a householder the gurmukh reaches the higher spiritual levels . Gurmkh lives in oneness .The jap ,kirtan ,vichar of gurbani brings this change.The inverted lotus within blossoms forth in sehaj.

The path is of simran and the meeting of surt with shabad . The shabad then pulls the surt and gurmukh merges in HIM.

Through Shabad live in Naam.

While reading Shri Guru Granth Saheb ji among the words those comes frequently are ‘Naam’ and ‘Shabad’. These are also the words that have deep meaning and needs to be given much thought.
Guru Sahebji says that :

Through the Guru's Teachings, illumination (knowledge) is received.
And through the Shabad, is received the Lord as Naam.
- SGGS 30

The gurbani in the words of Guruji is ‘Braham Vichar’ – it expounds and presents spiritual knowledge. The gurbani meanings also change as per stage of the devotee who then begins to perceive subtle meanings and explanations about the subtle spiritual realm. The same words which earlier had been read in a go suddenly begin to hold the attention.

Let us now look at the word ‘Shabad ‘which is commonly thought to mean a hymn or sections of SGGSji. The shabad is sung as kirtan. We listen to Guru’s shabad in kirtan. But the word shabad has a different meaning also. Let us try to the subtle hints in SGGSji.

Here Guruji says:

O mind, swim across,
by focusing your consciousness on the Shabad.
- SGGS 19

Here we are being asked to focus conscious attention on the shabad. And this is what the focus does to the mind.

The Shabad of the True one fascinates the mind;
And then God Himself arranges the meeting.
- SGGS 35

What is the secret of this ‘shabad’ that Guru ji which makes possible the merger a devotee yearns for. Here is another explanation from SGGSji.

As Gurmukh we understand that Bani (Guru’s word) is Braham;
through shabad we meet HIM.
- SGGS 39

Braham is the unchanging reality which is the aspect of oneness that is all matter, energy, time, space, beings and everything even beyond in this universe.

We as Sikhs are well aware of Anhad Shabad being a shabad (celestial sound) which is heard at the tenth gate and about hearing of which Guru Amardas ji has uttered the Bani ‘ Anand Sahib’. He exhorts us to hear the shabad. This hearing of the shabad and effort to keep focus on the "heard shabad" is the essence of Surt Shabad meeting.

Liberation is when the Guru unties the bonds; and the honor is obtained by focusing conscious awareness on the Shabad,
- SGGS 1255

Shabad in physical form is the Guru’s bani and shabad is also within us. A sikh who does regular simran within hears shabad inside coming from the area of tenth gate. This celestial sound some say is like a HUMMMM sound and even is compared with night sounds of insects. At the gross level where our surt is generally the sound is heard as such by our inner ears.
As we keep our Surt focused on the shabad we gradually begin to get absorbed it in. On further progress this celestial sound heard is very pleasant. This sound is Anahat meaning that which is formed without any object striking another. Gurbani therefore calls it Anhad Shabad. This shabad has quality of light also and this is why many a devotee sees celestial light as well. The shabad is the one that pulls the Surt through the tenth gate known as Dasam Dwar. Here is how Guruji describes the importance of Shabad.

Shabad is guru in the physical form of SGGSji. On reading the shabad’s we get gyan and through recitation and kirtan our consciousness is lifted and we become more ‘sato guni’. We then move more inward and hear the shabad guru. Shabad is an aspect of Karta . Shabad as guru gives us intuitive understanding of spiritual realms and also guidance relevant to the physical life. As the physical guru liberates us so does the Shabad Guru.

Through the Shabad Guru, one crosses over this world-ocean.
The duality (separation belief) within is burnt within.
The five celestial sounds ( panch shabads) being the arrow and the drawn bow is aimed at the Tenth Gate in the Sky within, the death is beaten.
The faithless cynics cannot attain enlightened awareness of the Shabad. Without awareness of the Shabad, they come and go in reincarnation.
- SGGS 1042

The panch sounds referred in the above hymn are the five elements: Earth, Water, Fire, Air and the Sky. These five have been created by the celestial shabad.
Gurbani explains that the ‘Nirankar’ has taken first as formless ‘Ekongkar’ (the oneness in the universe).This oneness is our origin and from the ‘Ekongkar’ has emanated ‘Braham’ swaroop. The Braham is also shabad roop. The shabad has given rise to the five elements and the material form in the universe. If we consider the scientific view then the quantum physics is very near here, as it tells everything is vibration.

A question that comes in mind is that as to where the shabad is coming from. Guruji has given a hint in these lines from SGGSji.

The sweet, melodious, unstruck sound current vibrates continuously
in the home of the Nirbhau.
-SGGS 1033

Guru ji has explained in the mool mantar that the Ekongkar is also Nirbhau. When Guruji talks about Nirbhau the word is used as an explanation in the sense that we can understand and relate to. The world we live in a world of duality. It is a world of relationship. The opposites exist so that the other is defined and experienced. We can understand love if fear is there. We can understand big if small is there. We can also understand Cold only if Hot is there. Look around and this relationship is seen around in all existence whether material or abstract. So also we have been created to live as if separate, in order that HE is experienced. Our houme (ego) ensures we feel and live as a distinct separate being. When this veil is lifted there is only HE.

Nirbhau can be translated to mean ‘fearless’. HE is SAT meaning truth .Here the meaning is that HE is not a creation like this created world which is ever changes but is same SAT ever. It is only in the created world that fear exists. The SAT swaroop is only love and anand. Fear does not exist in SAT swaroop. IT is from this SAT swaroop Ekongkar that home of Nirbhau that the shabad is originating. Guru ji has also explained in these lines :

Creation and destruction happen through the Shabad.
Through the Shabad, creation happens again.
--SGGS 117

This shabad has given rise to material world and this shabad is also the “thought energy” in our mind that makes possible thinking. This shabad also takes the form of words and language like everything else in the universe.

Here is an illustration to explain shabad :

Nirankar --> Ekongkar --> Onkar --> World (Duality)

From Ekongkar --> Anahad Shabad -->Shabad (blueprint)--> (Shabad as thoughts & Matter)

? <----- Merger in Naam <----Naam <---- Name illustrative of many roops

This shabad is the creative blue print of existence.
The hymns in SGGSji are called also Shabad because their origin is the shabad and these makes possible our meeting with the shabad within.
The ‘shabad roop hymns’ of SGGS ji give us gyan or spiritual wisdom.
These ‘shabad roop hymns’ change our state of mind and lift our consciousness.
Listening to the ‘shabad roop hymns’ our Surt goes within.
These ‘shabad roop hymns’ enable us to do Simran.
We hear the Shabad within and our surt meets with this shabad. The shabad then pulls the surt upward through Dasam Dwar in a state of merger.

Next is the question of relationship between Shabad and Naam.

Naam is our origin.

Naam is received truly when we reach and become OUR ORIGIN instead of living with a feeling of being separate. We have Naam when we live as jyote swaroop.
This line from SGGSji clarifies much.

Through the Shabad, meditate on the Naam;
through the Shabad, you shall merge in Truth.
- SGGS 67

The form of Naam in the material world is the Name of the Lord or God. Gurbani HE has many names. It is immaterial to call him by any name exclusively as any name would be only limited and cannot connect fully with the limitless. The knowledge of Naam can only be obtained from Guru.

Through the Shabad Naam blossoms within and through shabad we embrace the Naam;
Without the (awareness of) Shabad, the whole world lives as insane, and the earth life is lost in vain. The Shabad alone is Ambrosial Nectar; Says Nanak, as Gurmukh obtain it.
- SGGSji 644

We use names of God for the purpose of jap and simran. We use name as ‘Guru Mantra’ also.
When the purpose of a name a form of Naam in the physical world is served by arranging a meeting with Sat Saroop within there is no need for any name. Then we have Naam – our origin.
We see him existing every where and in everything.

23.S. Raghbir Singh `Bir' on Healing through Simran

Bhai Saheb Raghbir Singh `Bir' were a poet of a high order, a scholar and spiritually enlightened. This is an extract from his book Bandaginama , - Communion with the Divine .


“To escape disease, or to fight it, our forefathers used a spiritual device that
is now in vogue in the West. This efficacious remedy, in the words of Guru
Arjan, is:

Naam is the panacea for all ills.
“Sarab rog ka aukhad naam”
Guru Arjan- Gauri Sukhmani

If and when drugs bring relief, we become dependent on them. But if
the spiritual device cures a patient, he sheds his fear of disease and is cured
permanently. Through his spiritual progress, he helps to cure others.

Spiritual seekers are well aware of the fact that the body as such is devoid
of life, it is inanimate, cannot move of itself, nor feel anything. Just as a chair
or a table cannot catch fever, similarly the body, which is like a chair or a
table in its want of life, should be incapable of catching fever. Another fact,
which the spiritual seeker is well aware of, is that the soul remains unaffected
and is not subject to disease or death. This means that the mind alone can
be affected by disease. Anything created by thought exists in thought or
fancy. To the spiritual researcher, therefore, disease has no meaning. God
abides in us, in every atom and molecule of our body, as such disease should
impossible. There must be no fear of disease.
Spiritually enlightened people know how to attune themselves to the Infinite, and being in touch with the inexhaustible, treasure-house of force, they
draw strength according to their needs, and do not stand in need of any external
agency for the sustenance of their life and health.

Even some of those who are not spiritually enlightened, but are endowed with some knowledge about God, through their study of religious books, have been found to cure diseases through God's grace.”


“The devotee should help to cure patients through prayer and Simran. This
will strengthen his faith and enable him to serve humanity in the best way.
I believe that the very touch of a man of Simran could drive away disease.

The perfect devotee is like the proverbial philosopher’s stone, and those who
are within the orbit and aura of his potent influence are healthy and happy.

It is not un-Sikh-like to cure disease through prayer and Simran. In the
Guru Granth there are many hymns of the Fifth Guru wherein the great
Guru chanted his prayers for the recovery of his son, Hargobind, and when
he was cured there were thanksgiving hymns..”

- Extracts from the Book Bandginama, by S. Raghbir Singh `Bir'

22. Being Jyote Swaroop

In one of my early post I had written about our Divine Origin. This post is about being "Jyote Swaroop " - a share of my understanding from my experience on the path.

This I had shared in a Group on Simran Experience in Sikhnet Sevadars.

"O mind, you are a form of Divine Light - recognize your own origin."
- SGGS page 441

These words of Guru Sahebji that assert in clear terms our origin and direct us in the choice of our path had first stuck in my mind while reading the book “Sarab Rog ka Aukhad Naam “by Bhai Ragubir Singh Bir. Bir Sahebji had written a number of Books and emphasized that Gurbani is a science. The principles underlying gurbani worked only when understood and applied in the proper way.

The aim of simran should be to recognize and experience “our divine origin.”
It so happens that we keep on reading gurbani and the words do not strike a cord within to evoke related experience and understanding. When these strike it is Gurparshad meaning Grace.

Grace is the moment of transformation. Grace attracts the trigger for change. And it is happening to all of us. Grace is ever in our life. Grace comes in many forms.
About our being Jyote Swaroop, one understanding came while reading the following words from the Arti.

"Thousands are Your eyes, and yet You have not even one eye. Thousands are Your forms, and yet You have not even one form. Thousands are Your lotus feet, and yet You have not even one feet. You are without a nose, yet thousands are Your noses. Your play enchants . The Divine Light is within everyone, You are that Light. Within you is same Light that shines within everyone. "
-SGGS page 663

The meditation that developed out of these words is –

“When looking Feel that who is looking is HIM. When walking Feel that who is walking is HIM. While using the hands Feel that who is working is HIM. And so on …”

The simran meditations are have an essential element of pre acceptance . This pre acceptance is ‘Manne” of japji Saheb.
This pre acceptance is what actually is and has to be accepted first without any doubting or questioning. This is where surrender before the Guru comes in. It is acceptance of guru’s teachings.
The pre acceptance has also been expressed in the form of state of being. Feel the state and you transform to that state.
Words have meaning and evoke a response of experience within us.
You want to feel enthusiastic, think and just act enthusiastic and you will be so. Want to be happy, think of happiness and act happy.

Gurbani tells us that all qualities and everything is HIM. So being jyote swaroop we can any time access and be in that state of being.

AASAA, FIFTH MEHL:

“He does not die, so (being His light) I have no fear of death (will be living even after life on earth). He does not wither (his virtues remain same), so I do not stumble (get enticed by vices). He is not poor (is abundance), so I have no greed (I am satiated).He is never diseased, so I have no disease. 1The giver of life is our life Himself; and there is no other, only Him (EK ONKAR). When he is the only one, then there is no other Destroyer (a threat to existence). 1 Pause He has no bonds, so I have no bondage. He has no occupation, so I have no entanglements. He has no impurities, so I have no impurities (of mind). He is bliss, so I am ever in bliss. 2He has no anxiety, so I have no cares. He has no stain (affected by vice and virtue), so I have no afflictions (have become clean). He has no need, so I have no desires. As He is immaculate (pure), so I am chaste. 3Says Nanak, the Guru clears away doubts and misgivings. (That) I have no separate existence; He is the only One and there is oneness. Before and after (here and there) He alone exists. When I meet him (in a state of being), we are of same color (are similar).”
- SGGS page 391

This awareness of being Jyote Swaroop is possible in a mind state of ‘unman’ meaning when we keep focus of our awareness inward.
Simran is the way to detach our ever outward directed awareness and thinking inward. Simran leads us to Naam – our origin.

20.Gurbani Guidance: Secret of Transformation

A secret has been explained by In SGGSji in this Shabad by Guru Arjan Dev ji. This is secret is the essence about our origin and a way of living our life in this world. This is an empowerment to transform our life from being afflicted by disease and painful experiences to a healthy and happy living.
Let us first look at the Shabad and its translation and then attempt an understanding in depth.

KAANRAA, FIFTH MEHL:
Many speak and talk about way to God.
But such a humble servant is very rare who understands the essence of Yoga 1 Pause
There is no pain, only peace; Just see the oneness.
Nothing is bad - all is good, there is no defeat, only victory in the end. 1
There is no sorrow, only happiness; but he does not give this up.
Says Nanak, the humble servant of the Lord is himself the Lord; who then has come and who is present along with. 2

-SGGS page 1302

Here Guru Sahebji has given us the following understandings:

1) There is no difference between the Lord and us.
2) There is oneness and only HIM.
3) HE is both the creator and the creation.
4) Essence is to practice this oneness.
5) Pain, sorrow and defeat are only illusions and not reality.
6) HE is peace and anand.

This Shabad also guides us as to how we are to transform our life and be in peace and happiness. A small incident in my life, which occurred 10 years back, might illustrate the method. At that time I was reading books by Bhai Saheb Raghubir Singh Bir who had profound understanding of Gurbani and had achieved higher states of oneness. Bir Sahebji explained that the diseases are only illusions and we should not consider them as actual reality. I then had a chance to practice this yoga in actuality during trip to Sahebji.

Hemkunt Saheb Gurudwara is situated at about 15000 m in the Himalayas. While starting the walk back, the knee of my left leg started to pain. What to do then. At that time I simply ignored the existence of pain. Mentally, stated it to be an illusion and considered my knee to be fine. And it became fine. This small event opened before me a way that I have used on many occasions to free myself of small ailments. Although I have experimented with several other mind-body methods, as well.

Gurbani guides us well in this Shabad.
When faced with disease consider it to be an illusion as is the world around. The reality is that you are Jyote Swaroop. Accept that Jyote is healthy and so are you.
Face with worldly problems, consider these to be illusions and accept them as such.
View it as resolved. See the solution being forming. Soon all will be well.

This is a practice contrary to what we usually do. When there is a problem, we anticipate further complications. Our efforts towards analysis of the problem, further complicates it. We instead have to look at solution and not how this solution will come about. Who are we to guide the universe as to how to bring about a solution? As Jyote Swaroop we just ask the universe for the end result.

I once heard a sakhi being told by a Ragi Singh. As yet I have not come across the source of this sakhi, but it is very illustrative.
Guru Gobind Singhji , the 10th Guru once was in a place which was dry and had no vegetation. People living around were having a hard living. Guruji looked around and uttered words which meant - “There is so much greenery around.”
An accompanying Singh countered it by saying “I don’t see any greenery, it is all dry.”
Guruji looked at him and again repeated their words. The countered it again. When this occurred third time the Guruji told the Singh that his words would have about the greenery as stated but your words will not bring the result.

In this world, we reap what we sow.
We reap with our thoughts, words, visualizations, beliefs and actions.
So practice and be your origin, Jyote Swaroop.
BE positive, BE confident.Be in oneness.

19 . Better Your Daily Life Through Simran

Many a Sikhs on the path of Simran have reported that their problems get resolved automatically ,obstacles just seem to evaporate and needs get fulfilled .The words of desire that these sikhs utter just get fulfilled.

This happens because of Naam connection which simran bestows. As Guru Sahibji says :

Remembering God, one's works get accomplished.
-SGGS page 263

Naam, resolves my affairs .
-SGGS page 863

Many people shy away from simran thinking that they are not worthy or it takes lot of practice to for any fruitful results to come.

Feeling of not being worthy simply negates Guruji’s assertion that “We are Jyot Saroop”. How can one be not worthy of what his origin is and of what he actually is!

Believe me the path is simple and quick, only thing that takes time is the first step. As Guru Sahibji says :

When you step on this Path,
place your head (before Guru), without any reservation.
-SGGS page 1412

Here Guru Sahibji means that it is our own intellectual thinking and ego that is the obstacle as symbolized by the head. We do not bow our head because it is symbolic of surrender. Guru Sahibji wants our head in the sense that the wrong thinking may be replaced with spiritual wisdom. When we surrender, we start on the path of enlightenment through understanding gurbani and molding actions accordingly.

Simran connects us with Naam. We can thereby better our daily life.
Being aware of our nature as Jyot Saroop , our creative power is enhanced. The purity of the connection automatically arranges worldly affairs positively.

There are two ways to bring about a change in our life .One to specifically ask and resolve a problem or fulfill a need. As guru Sahibji says :

Whatever work you wish to accomplish-tell it to the Lord.
He will resolve your affairs; the True Guru gives His Guarantee of Truth
-SGGS page 91

Second way to bring about change is to change ourselves in accordance with gurbani.
Gurbani teaches us certain values which must form base of our decisions and thinking. The thoughts shape our reality..( For details read about the basic understandings in previous posts or in the book on Simran Healing.) What we are experiencing in this world is the direct result of our thoughts and beliefs

To better our daily life experiences we must reshape our thinking. One important change should be to a state of acceptance.

Any bad event that is happening in our life is resisted by us. We are resentful as to why it has occurred. We argue that in spite of we being so truthful and appropriate why a bad thing has come in our life.

We should realize that what has happened has been a result of our own thought and belief. We our-self have attracted that experience sub-consciously.

In fact in this world our role is only to experience the situations and position in life as per the choices we make with our thoughts and beliefs.

These thoughts and beliefs are not always our own, these may be those from group consciousness level. The group beliefs of our culture, peers, nation etc also affect us and bring about change in our circumstances. We unknowingly go along with group thinking.

All this can be altered when we consciously change our thinking vocabulary and our choices are according to values that gurbani teaches. Naam is the empowerment that Simran brings to us. We should change our thoughts to change our daily life. The anxieties ,frustrations ,tensions ,obstacles that come will not affect and trouble us as has been happening before. To bring about change we should stop our mental resistance to the events that occur in our life. Gurbani calls it ‘bhaanai’, which is generally translated to mean Gods Will.

The reality is that what ever is happening in this world including our own existence is because of Creator and the invisible presence of the creative force. The person who is attached with gurbani realizes that there is oneness and all is HIS WILL. Our experiences are HIS experiences also.
So what ever is happening through our thoughts is also his Will in the above sense only. The law that ‘what we sow is what we reap’ is also in operation. When we resist what is happening , we are only adding fuel to the already bad occurrence. Acceptances takes out resistance from the mind and so also the tendency to blame. By acceptance we empower our self to bring desired change.

Gurbani tells us that :

Whatever is Your Sweet Will is good;
by Your Will, my affairs are resolved.
-SGGS page 431

Accept what ever be the present circumstances of your life- good or bad.
Accept the situations in your life.
Accept what ever has happened in your life.
Accept the people in your life- whether you like them or not.
Accept events that had occurred in your life- good or bad.
Accept the diseases that are afflicting your physical body.Whether you agree or do not agree with what is happening ,just accept.

Walking in harmony with the Guru's (God’s)Will,
One shall not suffer pain.
-SGGS page 31

The second aspect of acceptance of bhaanai - Sweet Will of God is not to even anticipate bad in the future.

We generally have fear that something bad may not happen to us in future and this is the cause of many anxieties.

The present is the only reality in our life. The NOW is what there is always.
The future which we experience in the next NOW is ever a potential reality and is dependent upon the state of mind in the present NOW.

A state of expectation of a bad event as a sequel to the present problem generally results in that very event to occur. Whereas by acknowledging the present NOW experience through acceptance and changing to a state of positive expectation in the future NOW the result is a positive event.

Naam connection through Simran empowers us to bring this change.

Guru Sahibji says that :

When the problems are so overweighing,
the remembrance of God shall resolve these in an instant.
-SGGS page 264

When faced with terrible hardships, and no one offering support,
when even friends turn into enemies, and your relations have deserted,
when all support has gone, and all hope has been lost ,
then by remembering the Lord God, even the hot wind shall not affect you.
-SGGS page 70

With Guruji’s such a strong endorsement how easy to resolve are our day to day anxieties, issues and problems.

My deep involvement in study of gurbani and simran came about during the time of fear of a problem at work. These were my days of anxieties .Observing me my father suggested that I should to Delhi’s Bangla Saheb Gurdwara for 40 days so that this issue is resolved.

At that time I thought if 40 days bring solutions so why not be with the Guru regularly so that such or other problems do not trouble. This was a turning point.
As for that problem at work , it did not affect me in any way and got resolved in routine.

During these early days a Gursikh once told me his way of overcoming difficult every day problems. He was working as a manager in a soft drink company where his boss was person who routinely abused his juniors. As a solution when ever the boss called this Gursikh used to say ‘Dhann Guru Nanak’ .He explained that Guru Nanak is equal to Waheguru. The effect of this remembrance was that the boss was mild to him and at times even forgot why he had called him or got distracted.

This is an example of shifting yourself to state of Naam – the creative force that runs the world. Naam smoothes out all obstacles. Naam brings in harmony.
So facing a problem issue shift your awareness to Naam through Simran.
Simran of Gurumantra – ‘Waheguru’ takes awareness to higher level. As most of the time our conscious attention is engrossed outward in the worldly things and affairs we have to place it inside our head while doing jap of ‘Waheguru’ .A jap three times or any other fixed no of times may be used as a trigger for the shift to be brought.

As we practice saying these magic words the change comes about just naturally.

We are Jyot Saroop and connected this way our haume steps aside.
Naam also keeps away the five passions. Which are easy to control now. With further sadhna the Naam connection grows when we begin to hear shabad inside the head.
Guru empowers even a beginner to effect change in his day to day circumstances.

A Sikhs life is that of chardikala - a positive state of mind. One who is in high spirits what ever be the circumstances.

The words we use in our daily life should reflect the positive frame of mind.

Stop using words that depict a negative state for example ‘I’m feeling angry’ or ‘I hate this thing’ .There are so many negative words in our daily vocabulary like anxious , impatient , frustrated , bored , lonely lost , mad , insulted and so on.

Stop using these words rather change your state to a positive one of patient , confident , loving , blessed , happy , perfect , pleasant etc.

With simran it is easy to change our state of mind.
With Naam the obstacles and misfortunes just go away.

Unknowingly, our works are perfectly accomplished.
-SGGS page 1157

It is no wonder that gurbani declares :

Both here and hereafter, the Mighty Guru takes care.
God harmonizes this world and the next,
and all affairs are perfectly resolved.
-SGGS page 825

(Download book on simran healing as it also describes simran method and Naam.
Please send feedback or share experiences by writing at :gurmit.mail@gmail.com )