Spiritual Significance of Five Kakars-Sikh symbols Part IV

Kirpan

Kirpan - A Strapped sword, usually small in size is worn by the Sikh all the time. The message of Kirpan is to cut the attachments of ego regularly all the time.Let us see what Guruji explains about these attachments

ਤਨੁ ਧਨੁ ਥਾਪਿ ਕੀਓ ਸਭੁ ਅਪਨਾ ਕੋਮਲ ਬੰਧਨ ਬਾਂਧਿਆ ॥

SGGS 383

He preserves his body and wealth, and takes everything as his own;
such are the subtle bonds which bind him.
SGGS 383

Here is another Shabad which explains in more detail:

ਸਲੋਕੁ ॥

ਰਾਚਿ ਰਹੇ ਬਨਿਤਾ ਬਿਨੋਦ ਕੁਸਮ ਰੰਗ ਬਿਖ ਸੋਰ ॥

ਨਾਨਕ ਤਿਹ ਸਰਨੀ ਪਰਉ ਬਿਨਸਿ ਜਾਇ ਮੈ ਮੋਰ ॥੧॥

ਪਉੜੀ

ਰੇ ਮਨ ਬਿਨੁ ਹਰਿ ਜਹ ਰਚਹੁ ਤਹ ਤਹ ਬੰਧਨ ਪਾਹਿ ॥

ਜਿਹ ਬਿਧਿ ਕਤਹੂ ਨ ਛੂਟੀਐ ਸਾਕਤ ਤੇਊ ਕਮਾਹਿ ॥

ਹਉ ਹਉ ਕਰਤੇ ਕਰਮ ਰਤ ਤਾ ਕੋ ਭਾਰੁ ਅਫਾਰ ॥

ਪ੍ਰੀਤਿ ਨਹੀ ਜਉ ਨਾਮ ਸਿਉ ਤਉ ਏਊ ਕਰਮ ਬਿਕਾਰ ॥

ਬਾਧੇ ਜਮ ਕੀ ਜੇਵਰੀ ਮੀਠੀ ਮਾਇਆ ਰੰਗ ॥

ਭ੍ਰਮ ਕੇ ਮੋਹੇ ਨਹ ਬੁਝਹਿ ਸੋ ਪ੍ਰਭੁ ਸਦਹੂ ਸੰਗ ॥

ਲੇਖੈ ਗਣਤ ਨ ਛੂਟੀਐ ਕਾਚੀ ਭੀਤਿ ਨ ਸੁਧਿ ॥

ਜਿਸਹਿ ਬੁਝਾਏ ਨਾਨਕਾ ਤਿਹ ਗੁਰਮੁਖਿ ਨਿਰਮਲ ਬੁਧਿ ॥੯॥

SGGS 252

SHALOK:
Man remains engrossed in women and playful pleasures;
the tumult of his passion is like the dye of the safflower, which fades away all too soon.
Says Nanak, seek God's Sanctuary, and your my and mine shall go away. 1
PAUREE:
O mind: without the Lord,

whatever you are involved in shall bind you in chains.
The faithless cynic does those deeds

which will never allow him to be emancipated;
Acting in egotism saying mine mine, they carry the unbearable load.
When there is no love for the Naam, then these actions are useless.
The rope of death binds those who are in love with the sweet taste of Maya.
Deluded by doubt, they do not understand that God is always with them.
When their accounts are called for, they shall not be released;
their wall of mud (body)cannot be washed clean.
One who is made to understand ,
Says Nanak, that Gurmukh obtains immaculate understanding. 9
SGGS 252

The attachments that a person develops because of ego (self-identity) are bonds which do not allow the person to know about God. These are cut through Naam Simran.The ego then is known and fades away.

ਟੂਟੇ ਬੰਧਨ ਬਹੁ ਬਿਕਾਰ ਸਫਲ ਪੂਰਨ ਤਾ ਕੇ ਕਾਮ ॥

ਦੁਰਮਤਿ ਮਿਟੀ ਹਉਮੈ ਛੁਟੀ ਸਿਮਰਤ ਹਰਿ ਕੋ ਨਾਮ ॥

SGGS 300

Through meditation in remembrance of the Lord, the
bonds are broken,so also desires and the karma’s are fritified;
Mind’s misdirection are removed, and ego (being separate from HIM) is effaced.
SGGS 300

Guruji have also explained how the bondage is to be cut through Simran. In Japji Saheb itself the way is shown .

ਹੁਕਮੈ ਅੰਦਰਿ ਸਭੁ ਕੋ ਬਾਹਰਿ ਹੁਕਮ ਨ ਕੋਇ ॥

ਨਾਨਕ ਹੁਕਮੈ ਜੇ ਬੁਝੈ ਤ ਹਉਮੈ ਕਹੈ ਨ ਕੋਇ ॥੨॥

SGGS 1

Everyone is subject to HIS Hukam (divine order); no one is out of Hukam.
Says Nanak, one who understands the Hukam ,does not say there is ego (separate identity).
SGGS 1

ਗੁਰ ਪਰਸਾਦੀ ਮਨਿ ਵਸੈ ਹਉਮੈ ਦੂਰਿ ਕਰੇਇ ॥

SGGS 30
By Guru's Grace, HE abides in the mind,
and egotism(separate Identity) is driven out.
SGGS 30.

With Guru ‘ explained way in Gurbani and Simran the mind realizes and knows that the ego- separate identity is an illusion and there is GOD only everywhere and everything.

ਸਭ ਕਿਛੁ ਆਪੇ ਆਪਿ ਹੈ ਹਉਮੈ ਵਿਚਿ ਕਹਨੁ ਨ ਜਾਇ ॥

ਗੁਰ ਕੈ ਸਬਦਿ ਪਛਾਣੀਐ ਦੁਖੁ ਹਉਮੈ ਵਿਚਹੁ ਗਵਾਇ ॥

SGGS 35
Everything is God HIMSELF;
with ego (separate Identity) this cannot be said ( while looking at the world).
Through the Word of the Guru's Shabad, HE is recognised, and the pain of egotism is then gone
SGGS 35

ਹਰਿ ਤੁਧਹੁ ਬਾਹਰਿ ਕਿਛੁ ਨਾਹੀ ਤੂੰ ਸਚਾ ਸਾਈ ॥

ਤੂੰ ਆਪੇ ਆਪਿ ਵਰਤਦਾ ਸਭਨੀ ਹੀ ਥਾਈ ॥

SGGS 83

O Lord, there is nothing outside of YOU. YOU are True Master (in reality).
YOU YOURSELF are operating in all places
SGGS 83

The Haume (ego) which is separate self identity within the divine order prevailing. The ego is part of Hukam and ever asserts to maintain its separate existence . The ego keeps sustaining the illusion that GOD is separate- an higher power.The doubt,explainations ,rationalization are minds ploys.
The mind which is outward focused in the world considers world to be the only reality and when the same mind sees the world with a view from inward focus the reality is different.

For simran to cut the bonds of ego links requires an element of strong faith in the Guru’s Word. The doubting mind ever is at its wits to unshake what we like to believe in. The Sikh takes the word of SGGS ji as absolute truth despite what the mind or senses may be showing initially.

What is true is true.

And Faith of a GurSikh is a total commitment to believe that words of Gurbani are true . Faith is thus having an intense conviction that what is believed to be true , is in fact true.

So whatever be your past experierence or what the mind may be telling you belive that HUKAM is prevailing everywhere and there is onlyONENESS. This faith then actually turns into an actual experience and the Sikh Feels and beholds oneness.
The message and purpose of Kirpan is to cut the Sikhs ego bonds and letting the GOD to dwell within the Siks’s mind.

Have a relationship with Kirpan and cut the ego bonds through Simran.
SEE the truth through words of Gurbani. Repeat Shabads again and again till the mind gets the message.

From saying Mine , Mine shift to Tera , Tera (YOURS, YOURS).

The Kirpan is with the sikh always and so also the Sikh has to cut keep asserting and cutting links whenever by watching the mind ,acting on past behavior, and keep correcting it.

Spiritual Significance of Five Kakars-Sikh symbols Part III

Kara

Kara – an Iron bracelet worn on the right hand is another symbol graced by the Guru.
Kara signifies the manner of outward expression of a Sikh in worldly life. The iron signifies a inner steely resolve in exercising will-power in choice of everyday Karma.
The Karma (kind of life activity) of a Sikh in the worldly life isto be directed towards activities which are for spiritual growth as stated by the Guru SGGSji.

In Japji Saheb Guruji state that :

By the karma of actions, the robe is obtained;and
By HIS Grace, the Gate of Liberation is found.
SGGS 2

The Robe (kapra) refered here is the state which a sikh reaches through right Guru specified spiritual activities and the Sikh then is ready for the Nadar of Karta to know the Door of liberation.
Some of the activities foror the Sikh the Guru advices are :

Reading , listening and understanding Gurbani; Sitting in Sat Sangat;Listening to Katha Kirtan ; Getting up in Amritwela; Simran to be made part daily life ; Living life with Raza ( positive optimistic acceptance) ; Humbleness ; Seva ; Sharing; Control of five passions; Honest livelihood; Equality of all ; Respect of others and everything ; Sweetness in talk; …

The spiritual way of the Guru is different from those traditionally known as Guru explains in this Line :

Meditation, penance and austere self-discipline (for the Sikh) are
surrendering to the True Guru's specified Karma
- SGGS 88

The Sikh who obeys and moulds his life on Guru’s specified path is through this choice of Karma is redy to receive Divine Amrit :

There the Ambrosial Nectar is distributed,
and those with good karma receive this gift.
SGGS 146

The choice of action with regard to daily life is ever before an individual. There are many enticements and allurements.Many in this world are on the wrong path and so the Guru cautions here :

SHALOK, THIRD MEHL:
The world is blind and ignorant; in the love of duality, it engages in actions. But those actions which are performed in the love of duality, cause only pain to the body. By Guru's Grace, peace wells up, when one acts according to the Word of the Guru's Shabad. He acts according to the True Word of the Guru's Bani; night and day, he meditates on the Naam, the Name of the Lord. O Nanak, as the Lord Himself engages him, so is he engaged; no one has any say in this matter.
SGGS 593

To keep away from the worldly enticements and allurements and being steady in Guru directed spiritual pursuits require a strong will-power. The relationship a Sikh develops with the Kara enables him to have an Iron Will to be steadfast on the path.

The Guru-Graced Kara in the Sikh's right hand is more than a mere iron bangle.

The Kara bestows the Sikhs with an iron willpower by relating to it and knowing that Kara is a graced link to the Guru.

By forming relationship withthe Kara the Sikh does not cede control over his life to others and nor does to the fate or circumstances but is steadfast while walking the Guru’s stated way.

That Sikh of the Guru is to be ever respected with a bow,
who walks the Guru’s stated way.
SGGS 593

Spiritual Significance of Five Kakars-Sikh symbols -Part II

KANGA

Kanga - Wooden comb for combing the hair is the symbol closely connected with Sikhee.It is use is for maintenance of the Kesh. The keshas are combed daily with the Kanga.The spiritual significance is regular daily naam simran.

The message of Kanga is to grow in Sikhee with a regular effort.

The Guruji’s advice to the Sikh is

FOURTH MEHL:

Only that can be known as a Sikh of the True Guru,who rises in the early morning hours and meditates on Har Naam.

The effort is to arise early in the morning, take a bathe, and cleanse himself (of false ego) in the pool of nectar(through simran meditation).

As are the Instructions of the Guru (Gurbani) , with the Jap is of Har, Har ( the repeated assertion of Har (the God in the mind through Gurumantra Waheguru) all sins, misdeeds and negativity is erased ( the Godly qualities then dominate) .

Then, at the rising of the sun, the Gurbani is sung;and whether sitting down or standing up, meditation on Har Naam (simran).

One who meditates on my (guru’s advice) Lord, Har, Har, with every breath and every morsel of food that GurSikh becomes pleasing to the Guru's Mind.

SGGS 305

The Guru’s advice for regular daily effort towards Naam Simran is repeatedly stated in Gurbani . Here some lines from SGGSji.

O my mind, give up all these (mind created) efforts (that are not work in your life) . As the Perfect Guru says dwell each day, and develop love with the one Lord pervading as Oneness 1

SGGS 45.

Continually, continuously, remember the Merciful Lord.

Never forget HIM (your origin ) from your mind.

SGGS 132

The continous and regular Simran ( reciting of Gurbani with feeling and remembrance with jap of Gurumantra – Waheguru) is advocated by the Guruji so that the Sikh’s state of mind is lifted from being attached with lower worldly emotions to higher feelings of Love , appreciation , gratitude , cooperation , peace, joy etc. Also the Sikh then rises above thre false ego identification (haume) and reaches the the state of being which Gurbani calls ‘Jyote Swarop’.

A regular continous action is required so that the state of being ‘Jyote Swarop’ is achieved by the Sikh through simran.

Guruji says that :

O my mind, you are the embodiment of the Divine Light - recognize your own origin. O my mind, the Dear Lord is ever with you; through the Guru's Teachings, enjoy the state of Anand.

SGGS 441

The Kanga ever reminds us to be regular in our effort in Simran. So a buildup of a relationship with this symbol chosen and graced by the Guru we get the strength and resolve to make daily and regulay simran a part of our life.

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.