Nigura

Waheguru ji ka khalsa
Waheguru ji ki fateh

A NIGURA is a person who has NO GURU.

Baba Amar Das was living in a village called Basarke near Amritsar. Before coming in contact with the second Nanak, he was a firm believer of Vaishnav faith and used to fast regularly. Every year he went to Hardwar for pilgrimage, bathed in the river Ganges and would give alms to the poor. It was the twenty-first year of his pilgrimage and he was sixty-two years old when an incident shook him to the core. He was coming back from Hardwar when he decided to lay down to sleep outside the village of Mihra. Here he met a Vaishnav Sadhu (a monk) with whom he became quite friendly. They cooked the food and ate their meal together. As they continued their journey and as the monk found Baba Amar Das zealously discharging all the duties of a pious Hindu, he asked him (Baba) who his guru was who taught him such piety and wisdom. Baba Amar Das replied that he had no guru. On hearing this monk said,"I have committed a sin by eating from the hands of a man who has no guru. My ablutions, bathing in the Ganges, are of no avail now. I can only be purified if I return to bathe in the Ganges again." After lamenting like this, the Sadhu departed. This was a great shock to Baba Amar Das and he was jolted to the core of his heart thinking he was a man of no guru (Nigura). He started thinking seriously how he could find a guru and he prayed for that. One day early in the morning he heard a divine melody which thrilled his heart and he stood spell-bound listening to the hymn. This was voice of Bibi Amro, Guru Angad's daughter, who was recently married to Baba Amar Das' nephew. It was Bibi Amro's daily routine to wake up early, bathe and recite Japji and other hymns of Guru Nanak. Bibi Amro had recited the following Shabad which was heard by Baba Amar Das: "Neither sisters, sisters-in-law, nor mothers-in-law remain with one; but the true relationship with the Beloved, when found through the Guru, shall never be sundered. I am a sacrifice to my Guru, I am ever a sacrifice unto him. I have grown weary of wandering so far without a Guru; Now the Guru hath united me with my Beloved. (Maru M'halla 1, p-1015)

The purpose in telling this episode is that a GURU is VITAL. All through the Yugs the GURU alwasy gave DIKHYA to a CHELA..INITIATION RITES. Without the Initiation Rite no one could be a Chela. A YOGI had to be buried up to his neck, and his ears torn to accomodate a pair of Blobs of glass and then only could he call himslef a YOGI....simialr initiation rites were for all sects. Guru nanak Ji to Guru teg bahadur Ji..the initiation rite was CHARAN PAHUL..

When in 1699 Guru gobind Rai ji initiated the PUNJ into the KHALSA..and then TOOK the PAHUL from THEM to transform from Guru Gobind rai to GURU GOBIND SINGH..this INITIATION RITE of Khanda Batte dee Pahul became the SIKH PAHUL. Thus the PUNJ in the Form of GURU GOBIND SINGH JI now Give this PAHUL to those who seek it.
Thus ONLY the PAHUL ABHILAKHEES are given the Waheguru Ji ka Khalsa Waheguru ji KI fateh "WAHEGURU" GURMANTAR. ONLY after this PAHUL Ceremony of DIKHYA..can an initiate call himself KHALSA and recite WAHEGURU.

Since 1699 NO SINGLE PERSON..no matter how holy exalted baba ji mahraj ji, satguru ji guru ji whatever...can GIVE this GURMANTAR PAHUL to anyone...ONLY the PUNJ CAN. And even the FIVE KHALSA Ji can give this Gurmantar in the PRESENCE of GURU GRANTH JI SAHIB ONLY..no where else.
Reference:: Sikh Philosophy Network http://www.sikhphilosophy.net/sikh-sikhi-sikhism/21511-nigura.html

Without being a member of the Khalsa...the word "waheguru" is just a word. Just like i can say i am "doctor"..but without the Authorised "degree" from an authorised medical university Board...the word "doctor" is just a word...no body can stop me from saying i am a doctor..but it just wont work. To get full benefit from WAHEGURU GURMANTAR..one MUST recieve it as GURU DIKHYA from the PUNJ KHALSA in the presence of GURU Granth ji.

Without "Khande batte de pahul"..you can Japp any of the Kiratm naams of Waheguru that occur in GURBANI..you can jap har har, hari hari, gobind gobind...all HELP...but the ULTIMATE is WAHEGURU. IF you can reach the PEAK of Everest...why be satisfied with the plains of BIHAR..although no harm done if BIIHAR satisfies you..aapo aapnee marzee hai. Remember Har har etc EXISTED before GURU NANAK JYOT...IF they were "sufficent" there was no need for GURU JI to come..but GURU JI came to offer this better faster solution...in KALYUG.
Reference:: Sikh Philosophy Network http://www.sikhphilosophy.net/showthread.php?t=21511

Har Gunn SUNNEH..is "LISTENING". Har gunnParddeh..is also LISTENING..and this is only possible through Naam japp..and that will lead you to Har Gunn samaieea...immersion

Gyaan Shabds are to Give GYAAN..the "how to"..and the Naam japp shabads are the RESULT of "how to". Our ultimate aim is RESULT ORIENTED....reading the RECIPE is fine..read it again and again to memeorise it...so as to be perfect..BUT the TEST is in the TASTE of the CAKE we bake from the RECIPE...the more we "know" the recipe..the better will be our cake...the more we read the GYAAN shabds..the Tastier will be our Naam japp..bt the ULTIMATE RESULT is NAAM JAPP - without this..NO MUKTEE..we have to present our CAKE...not tell GOD..we read your recipe a million times...sorry no time to bake a cake !!

Source :
GURU ANGAD DEV

(taken from a reply posted earlier at this forum by Gyani Jarnail Singh ji)
http://www.sikhphilosophy.net/gurmat...gurbani-2.html



Some people say that a person goes to the Panj with "information" he already has.

I beleive Veer ji is referring to WAHEGURU GURMANTAR. Nearly everyone has 'heard" the word WAHEGURU...even if one is NOT an Amrtidharee. I had known about this word since i was FIVE but I only took Amrit at age 55...so DID the PANJ give me "knowledge" that i already had for 50 years ??

The answer is NO. I "knew" the WORD WAHEGURU....for 50 years..BUT it was given to me as a GURMANTAR by the FIVE, when I chhak Amrit.

Anybody can know the WORD Waheguru, hear it, read it, know about it...BUT ONLY the PANJ can give it to an AMRITDHAREE during the Amrit Sanchaar. Then ONLY does it become the GURMANTAR....as a NIGURRA ( without Guru) cannot have a GURMANTAR.

A Medical student may go into the examination Hall with all the "information" he needs to be a doctor...BUT unless He PASSES the EXAMINATION and is awarded a MEDICAL DEGREE...all that INFORMATION is of NO USE to him. He cannot PRACTISE as a Doctor....UNTIL he is awarded the DEGREE...by the Examination Board of the University.

Similarly a SIKH may have all the knowledge, all the gurbani, etc etc..He is a NIGURA until he appears before the PUNJ, takes Amrit, and gets the GURMANTAR.

Source: (taken from a reply posted earlier at this forum by Gyani Jarnail Singh ji)
http://www.sikhphilosophy.net/sikh-s...antar-hai.html


A reminder to us all to wake up and follow the dictates of Guru Gareeb Niwaz Sri Guru Gobind Singh ji to take Amrit Pahul and relinquish our ways and follow the Sikh Rehat. Without Rehat we can not call ourselves Sikhs of the Guru.

Even the name of the Nigura person is not worth mentioning. This is what Satguru Ji has said in Gurbani about persons who do not take Amrit Pahul and live according to the dictations of the Guru.

ਸਤਿਗੁਰ ਬਾਝਹੁ ਗੁਰੁ ਨਹੀ ਕੋਈ ਨਿਗੁਰੇ ਕਾ ਹੈ ਨਾਉ ਬੁਰਾ ॥੧੩॥
सतिगुर बाझहु गुरु नही कोई निगुरे का है नाउ बुरा ॥१३॥
Saṯgur bājẖahu gur nahī ko­ī nigurė kā hai nā­o burā. ||13||
Without the True Guru, there is no Guru at all; one who is without a Guru has a bad reputation. ||13||

Source: Sri Granth: Sri Guru Granth Sahib

Waheguru ji ka khalsa
Waheguru ji ki fateh

 
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The last line of your comments are the bottom line for me, and should be for others as well. Without the True Guru, there is no Guru at all...

But most respected Singhbj ji, the 5 Beloved are not Guru, Waheguru, Satguru. Yes thee are many who are devout, pious, and Piaaraa of God. But they are human beings. Do all Panj Piaaraaee in every sangath on the planet speak with the divine insight that you give them in your comments above? My questions is a friendly question, and not intended to spark a debate, so much as a dialog about the spiritual wisdom of panj piaaraaee.

Respected Singhbj ji
I know you have just quoted some ones views, so my comments are not addressed to you, please forgive me if I couldn’t like whatever is posted since I see the views are not aligned with Guru Granth Sahib ji and also of Guru Gobind Singh Ji
Reference:: Sikh Philosophy Network http://www.sikhphilosophy.net/showthread.php?t=21511
Without being a member of the Khalsa...the word "waheguru" is just a word. Just like i can say i am "doctor"..but without the Authorised "degree" from an authorised medical university Board...the word "doctor" is just a word...no body can stop me from saying i am a doctor..but it just wont work.
Whoever expresses this view, are not right. In pursuit of spiritual growth, there is no need of degree from any institution, only surrendering “I” and " surat"to Guru is required.

To get full benefit from WAHEGURU GURMANTAR..one MUST recieve it as GURU DIKHYA from the PUNJ KHALSA in the presence of GURU Granth ji. Nigura singh bj
Without "Khande batte de pahul"..you can Japp any of the Kiratm naams of Waheguru that occur in GURBANI..you can jap har har, hari hari, gobind gobind...all HELP...but the ULTIMATE is WAHEGURU. IF you can reach the PEAK of Everest...why be satisfied with the plains of BIHAR..although no harm done if BIIHAR satisfies you..aapo aapnee marzee hai.
All above views are out put of a closed mind. Saying so, that person, ignores teachings of Japji( Four realms and going through it with help from Guru) and pushes a different agenda. The guy is saying that saying Waheguru is like I am saying“I am Doctor” who hasn’t medical degree”. What a comparison! The guy is forgetting that “Doctor” word is used for oneself but Waheguru word is recited to infuse His memory within. Comparison is funny. Remember” NAON layeeai nark n jaeeai( by reciting His Name(in sincerity), there is no hell”! Let me state it clearly, no initiation can help unless a battle within is started. People seldom do that and keep hanging on outward appearance. Naam is not given or taken, it is realized by following Guru ji and killing” I’ which some times advocates identity, superiority over others , gets dragged by anger, lust, greed. No support about above views is found in Guru Granth Sahib ji and not a single line Tenth Nanak added to support this even if it were the base of the Sikhism. Why? Guru ji found Guru Granth Sahib ji perfect to guide people through ages. People have time to lecture all this but a few join the struggle within directed by Gurbani.

you can jap har har, hari hari, gobind gobind...all HELP...but the ULTIMATE is WAHEGURU. IF you can reach the PEAK of Everest...why be satisfied with the plains of BIHAR..although no harm done if BIIHAR satisfies you..aapo aapnee marzee hai. Remember Har har etc EXISTED before GURU NANAK JYOT...IF they were "sufficent" there was no need for GURU JI to come..but GURU JI came to offer this better faster solution...in KALYUG.

If it were not sufficient, would it be right to say before Guru Nanak, all Bhagats who are accepted by Gurbani as blessed ones to realize Him, still wandering cycle of birth and death? Peak and plains! Peak comes when “I” is gone, not with talks on T.V. or discourses on CD.s but by living Gurbani. Some people give reason good enough to be believable, here see the guys’ confusion about Naam and degrees.
Reference:: Sikh Philosophy Network http://www.sikhphilosophy.net/showthread.php?t=21511

Quote

Since 1699 NO SINGLE PERSON..no matter how holy exalted baba ji mahraj ji, satguru ji guru ji whatever...can GIVE this GURMANTAR PAHUL to anyone...ONLY the PUNJ CAN. And even the FIVE KHALSA Ji can give this Gurmantar in the PRESENCE of GURU GRANTH JI SAHIB ONLY..no where else.

Punj Pyaras give Amrit, an entery into Khalsa Fauj, Gurmantra is achieved through living Gurbani. A Sikh can be Sehajdhari or Khalsa. No single person or group has any capacity to be equal of Guru Shabad regardless the claims they boast about. Sikhism lives with in Guru Granth Sahib stamped by Tenth Nanak. Khalsa is also part of GGS Ji.

The question really is "what is Gurmantara?" Is it just a word you hear and know about? What makes it go from a word you speak to Gurmantara? Is it the amrit ceremony? How does it go from word on the mouth (bani), to word in the consciousness (Naam)? How can we understand the Shabad Naam as something beyond the physical roop of vocal utterance making it unlike any other word?

Let's look at it.

The operative words here are "Guruji imparts..." What does this mean?

ਸੁਰਤਿ ਸਬਦੁ ਸਾਖੀ ਮੇਰੀ ਸਿੰਙੀ ਬਾਜੈ ਲੋਕੁ ਸੁਣੇ ॥
surath sabadh saakhee maeree sinn(g)ee baajai lok sunae ||
Awareness of the Shabad and the Teachings is my horn; the people hear the sound of its vibrations.
Sri Guru Granth Sahib Ji p. 77

ਧਿਆਨ ਰੂਪਿ ਹੋਇ ਆਸਣੁ ਪਾਵੈ ॥
dhhiaan roop hoe aasan paavai ||
Becoming the embodiment of meditation, he attains the true Yogic posture.

ਸਚਿ ਨਾਮਿ ਤਾੜੀ ਚਿਤੁ ਲਾਵੈ ॥੨॥
sach naam thaarree chith laavai ||2||
He focuses his consciousness in the deep trance of the True Name. ||2||

ਨਾਨਕੁ ਬੋਲੈ ਅੰਮ੍ਰਿਤ ਬਾਣੀ ॥
naanak bolai anmrith baanee ||
Nanak chants the Ambrosial Bani.
~Sri Guru Granth Sahib Ji p. 877

ਖੰਡ ਬ੍ਰਹਮੰਡ ਮਹਿ ਸਿੰਙੀ ਮੇਰਾ ਬਟੂਆ ਸਭੁ ਜਗੁ ਭਸਮਾਧਾਰੀ ॥
khandd brehamandd mehi sinn(g)ee maeraa battooaa sabh jag bhasamaadhhaaree ||
The solar systems and galaxies are my horn; the whole world is the bag to carry my ashes.

ਤਾੜੀ ਲਾਗੀ ਤ੍ਰਿਪਲੁ ਪਲਟੀਐ ਛੂਟੈ ਹੋਇ ਪਸਾਰੀ ॥੨॥
thaarree laagee thripal palatteeai shhoottai hoe pasaaree ||2||
Eliminating the three qualities and finding release from this world is my deep meditation. ||2||

ਮਨੁ ਪਵਨੁ ਦੁਇ ਤੂੰਬਾ ਕਰੀ ਹੈ ਜੁਗ ਜੁਗ ਸਾਰਦ ਸਾਜੀ ॥
man pavan dhue thoonbaa karee hai jug jug saaradh saajee ||
My mind and breath are the two gourds of my fiddle, and the Lord of all the ages is its frame.
~Sri Guru Granth Sahib Ji p. 334

So we're looking at something that involves the mind, the consciousness, the breath and the vibration of the sound. And it has the quality to give you true release from physicality. So it has to involve some quality which is beyond the mere physicality of vocal sounds. These sound vibrations have the power to penetrate the consciousness and lift it out of the physicality through dhyaan. So we see that dhyaan is a quality of being entranced in the Naam and experiencing the consciousness outside of the body-cage. You cannot be absorbed in the sensual perception of sansaara and be consciously attuned to the Divine. But unlike severe tapas, deprivations, austerities, force, self-mutilation, Gurbani states the body is a tool, a vehicle for this absorption, on the breath, and on the tongue, amrit bani is the boat:


ਕਾਇਆ ਅੰਦਰਿ ਅੰਮ੍ਰਿਤ ਸਰੁ ਸਾਚਾ ਮਨੁ ਪੀਵੈ ਭਾਇ ਸੁਭਾਈ ਹੇ ॥੪॥
kaaeiaa andhar anmrith sar saachaa man peevai bhaae subhaaee hae ||4||
Deep within the body is the true pool of Ambrosial Nectar; the mind drinks it in with loving devotion. ||4||

ਨਾਮਿ ਰਤੇ ਪਰਮ ਹੰਸ ਬੈਰਾਗੀ ਨਿਜ ਘਰਿ ਤਾੜੀ ਲਾਈ ਹੇ ॥੩॥
naam rathae param hans bairaagee nij ghar thaarree laaee hae ||3||
Attuned to the Naam, the supreme soul-swans remain detached; in the home of the self, they remain absorbed in deep meditative trance. ||3||

ਸਬਦਿ ਮਰੈ ਸੋਈ ਜਨੁ ਪੂਰਾ ॥
sabadh marai soee jan pooraa ||
That humble being who dies in the Shabad is perfect.

ਸਤਿਗੁਰੁ ਆਖਿ ਸੁਣਾਏ ਸੂਰਾ ॥
sathigur aakh sunaaeae sooraa ||
The brave, heroic True Guru chants and proclaims this.

ਕਾਇਆ ਅੰਦਰਿ ਅੰਮ੍ਰਿਤ ਸਰੁ ਸਾਚਾ ਮਨੁ ਪੀਵੈ ਭਾਇ ਸੁਭਾਈ ਹੇ ॥੪॥
kaaeiaa andhar anmrith sar saachaa man peevai bhaae subhaaee hae ||4||
Deep within the body is the true pool of Ambrosial Nectar; the mind drinks it in with loving devotion. ||4||
~Sri Guru Granth Sahib Ji p. 1046

How can an ordinary word accomplish this? After all, people are all hearing the word, Vaheguru. But are they hearing it in the same way, on the same level of consciousness as someone who receives amrit deekhya? What does amrit deekhya impart to the seeker/shishya that transforms this word in his experience?

ਗੁਰ ਸਿਖੁ ਸਿਖੁ ਗੁਰ ਸੋਇ ਅਲਖੁ ਲਖਾਇਆ ।
gur sikhu sikhu gur soi alakhu|akhaaiaa|
Being one with each other the Guru and the Sikh have made the Lord perceptible (in the form of Guru).

ਗੁਰ ਦੀਖਿਆ ਲੈ ਸਿਖਿ ਸਿਖੁ ਸਦਾਇਆ ।
gur deekhiaa|ai sikhi sikhu sadaaiaa|
Getting initiated by the Guru the disciple has become a Sikh.

ਗੁਰ ਸਿਖ ਇੱਕੋ ਹੋਇ ਜੋ ਗੁਰ ਭਾਇਆ ।
gur sikh iko hoi jo gur bhaaiaa|
It was the Lord’s desire that the Guru and the disciple would become one.
~Vaar 3 Pauri 11 of Vaaran Bhai Gurdas Ji

ਗੁਪਤੀ ਬਾਣੀ ਪਰਗਟੁ ਹੋਇ ॥
gupathee baanee paragatt hoe ||
The hidden Bani of the Word is revealed.

ਨਾਨਕ ਪਰਖਿ ਲਏ ਸਚੁ ਸੋਇ ॥੫੩॥
naanak parakh leae sach soe ||53||
O Nanak, the True Lord is revealed and known. ||53||

ਸਹਜ ਭਾਇ ਮਿਲੀਐ ਸੁਖੁ ਹੋਵੈ ॥
sehaj bhaae mileeai sukh hovai ||
Meeting with the Lord through intuition and love, peace is found.

ਗੁਰਮੁਖਿ ਜਾਗੈ ਨੀਦ ਨ ਸੋਵੈ ॥
guramukh jaagai needh n sovai ||
The Gurmukh remains awake and aware; he does not fall sleep.

ਸੁੰਨ ਸਬਦੁ ਅਪਰੰਪਰਿ ਧਾਰੈ ॥
sunn sabadh aparanpar dhhaarai ||
He enshrines the unlimited, absolute Shabad deep within.

ਕਹਤੇ ਮੁਕਤੁ ਸਬਦਿ ਨਿਸਤਾਰੈ ॥
kehathae mukath sabadh nisathaarai ||
Chanting the Shabad, he is liberated, and saves others as well.

ਗੁਰ ਕੀ ਦੀਖਿਆ ਸੇ ਸਚਿ ਰਾਤੇ ॥
gur kee dheekhiaa sae sach raathae ||
Those who practice the Guru's Teachings are attuned to the Truth.
~Sri Guru Granth Sahib Ji p. 944

ਸੋ ਪੰਡਿਤੁ ਜੋ ਤਿਹਾਂ ਗੁਣਾ ਕੀ ਪੰਡ ਉਤਾਰੈ ॥
so panddith jo thihaan gunaa kee pandd outhaarai ||
He alone is a Pandit, who sheds the load of the three qualities.

ਅਨਦਿਨੁ ਏਕੋ ਨਾਮੁ ਵਖਾਣੈ ॥
anadhin eaeko naam vakhaanai ||
Night and day, he chants the Name of the One Lord.

ਸਤਿਗੁਰ ਕੀ ਓਹੁ ਦੀਖਿਆ ਲੇਇ ॥
sathigur kee ouhu dheekhiaa laee ||
He accepts the Teachings of the True Guru.

ਸਤਿਗੁਰ ਆਗੈ ਸੀਸੁ ਧਰੇਇ ॥
sathigur aagai sees dhharaee ||
He offers his head to the True Guru.

ਸਦਾ ਅਲਗੁ ਰਹੈ ਨਿਰਬਾਣੁ ॥
sadhaa alag rehai nirabaan ||
He remains forever unattached in the state of Nirvaanaa.

ਸੋ ਪੰਡਿਤੁ ਦਰਗਹ ਪਰਵਾਣੁ ॥੩॥
so panddith dharageh paravaan ||3||
Such a Pandit is accepted in the Court of the Lord. ||3||

ਸਭਨਾਂ ਮਹਿ ਏਕੋ ਏਕੁ ਵਖਾਣੈ ॥
sabhanaan mehi eaeko eaek vakhaanai ||
He preaches that the One Lord is within all beings.

ਜਾਂ ਏਕੋ ਵੇਖੈ ਤਾਂ ਏਕੋ ਜਾਣੈ ॥
jaan eaeko vaekhai thaan eaeko jaanai ||
As he sees the One Lord, he knows the One Lord.
~Sri Guru Granth Sahib Ji p. 1261

Clearly we can see Gurbani is telling us that the Sikh is the one who gives his head, his will, and unites himself to the teachings of the True Guru by practicing what the Guru says. The Sikh is not just anybody who reads Gurbani. It is true Naam is in the Gurbani, but the Naam Guruji gives us is something we chant on the tongue and with the breath and vibrate this into our very being.

How can reading alone give you this jugti? It is true, that singing the Kirtan of the Lord's praise is also absorbing consciusness in the Shabad Naam. But this practice with the breath and chant of Gurmantara, with simran and dhyaan to have thaaree is something else. What is true thaaree (not the absorbing the mind on bhoots and preets and djinns and lesser devtas but becoming maastan, entranced consciousness on the Beloved with complete bhairaag.) The Guru's bani contains the praise of the Naam, the Jyot of the Naam, the Shabad of the Naam, but what is Naam? Clearly it's a name that we can chant with each and every breath and try to accomplish at each and every moment placing surti on that Naam, that Divine Presence. And this is what will lift us up, out of the three gunas, out of material consciousness. This is what closes the nine gates of the body to open the tenth. The awareness is redirected out of this world to

ਬਿਨੁ ਸਬਦੈ ਜਗੁ ਦੁਖੀਆ ਫਿਰੈ ਮਨਮੁਖਾ ਨੋ ਗਈ ਖਾਇ ॥
bin sabadhai jag dhukheeaa firai manamukhaa no gee khaae ||
Without the Shabad, the world wanders lost in pain. The self-willed manmukh is consumed.

ਸਬਦੇ ਨਾਮੁ ਧਿਆਈਐ ਸਬਦੇ ਸਚਿ ਸਮਾਇ ॥੪॥
sabadhae naam dhhiaaeeai sabadhae sach samaae ||4||
Through the Shabad, meditate on the Naam; through the Shabad, you shall merge in Truth. ||4||
~Sri Guru Granth Sahib Ji p. 67

Clearly we are not just meditating on the shabad, but meditating on the Naam as a vehicle, as a boat by which we transcend ordinary consciousness, to become entranced, thaarree, with the Parabrahm which is not perceivable with physical senses. We have to lift up to meet Him. We have to go to the higher level. All the Gursikh practices, the charity, the discipline of surrender, keeping the hukam of His command purifies us, Naam japna purifies the inner mind, so we can accomplish this merging and attain samaadhee. This is the practice of Gursikhi. You can't achieve this without the self-surrender and dedication of offering your head and keeping your faithful commitment to be the Guru's Sikh. And you do this by following the Guru's way, which is Khande Ki Pahul. That is how you obtain amrit deeksha which is Gur deekhya. And the Naam Gurmantar is Vaheguru. That is the power word. That is the vehicle which is the boat to transcending the ordinary consciousness which is in bondage to the material realm, and thus deluded by Maya and duality and lacks intuitive understanding which is the real perception which gives you darshan of the Vaheguru.

That is the power and method of the Naam. It lifts you up. And it lifts you out. It takes your consciousness into the Beyondness. And then you are free. That is what everybody longs for. We long to transcend the dirt of this world. We long to transcend the failure and shame of this limited ego-identity, so full of problems, so full of karam, so incapable of grasping the pure Truth. It's nothing the brain can accomplish, or even good deeds. True holiness uses these as a vehicle to apprehend the Real Self hiding behind appearances. In true devotion, bhagkti, you leave yourself behind.

ਕਹੁ ਕਬੀਰ ਜਨ ਭਏ ਖਾਲਸੇ ਪ੍ਰੇਮ ਭਗਤਿ ਜਿਹ ਜਾਨੀ ॥੪॥੩॥
Kaho Kabīr jan bẖaė kẖālsė parėm bẖagaṯ jih jānī. ॥4॥3॥
Says Kabeer, those humble people become pure - they become Khalsa
who know the Lord's loving devotional worship.॥4॥3॥
~Sri Guru Granth Sahib Ji p. 655

Without the Guru roop in Guru Panth, this could not be accomplished. That's why we don't only have Shabad Guru Ji Maharaag, but we have Guru Khalsa Panth which is Guru's sargun roop in the Panj Piare. Guruji Himself knelt down before them and said:

He baptized the five in a new and unique ceremony called pahul, what Sikhs today know as the baptism ceremony called Amrit. Then the Guru asked those five baptized Sikhs to baptize him as well. This is how he became known as Guru Chela both teacher and student. He then proclaimed that the Panj Pyare -- the Five Beloved Ones -- would be the embodiment of the Guru himself: "Where there are Panj Pyare, there am I. When the Five meet, they are the holiest of the holy."

ਸਤਸੰਗਤਿ ਸਤਗੁਰੁ ਪਾਈਐ ਅਹਿਨਿਸਿ ਸਬਦਿ ਸਲਾਹਿ ॥੧॥ ਰਹਾਉ ॥
sathasangath sathagur paaeeai ahinis sabadh salaahi ||1|| rehaao ||
The True Guru is found in the Sat Sangat, the True Congregation. Day and night, praise the Word of His Shabad. ||1||Pause||
~Sri Guru Granth Sahib Ji p. 22

And this is recorded in the Sarbloh Granth. As you know Dasam Pita Ji didn't put His bani in Guru Granth Sahib. But it is still His bani, and it has been faithfully kept as Panthic tradition that we have Guru Granth and Guru Panth. If you disbelieve the tradition and bani which tells you Guruji put His Jyot into the Panj Piare, why do you believe the same tradition which tells you Guruji put His Jyot into the Gur Shabad? If we did not have Guru's Shabad-Jyot in the Panj Piare, we could not have Gur Deekhya and Gurmantara. So this tells us why Guruji left Guru Panth as well as Guru Granth. It isn't a liberation which is obtain by meditating on bani alone. The Shabad gives us the Naam, and the Naam is the Gurmantara. But it's the total process of putting the awareness on Guru's teachings in Gurbani, the commitment and dedication to change your whole identity, your outward appearance, in some cases your very name, your behavior, your practice of life by keeping the Code of Conduct and being a part of a True sangat which is devoted to the Naam, which all work to transform you and cleanse the filth of ages so the little jyot trapped in sansaara can merge with the nirgun Jyot.

ਅੰਤਰਿ ਮੈਲੁ ਨ ਉਤਰੈ ਧ੍ਰਿਗੁ ਜੀਵਣੁ ਧ੍ਰਿਗੁ ਵੇਸੁ ॥
anthar mail n outharai dhhrig jeevan dhhrig vaes ||
If inner filth is not removed, one's life is cursed, and one's clothes are cursed.

ਹੋਰੁ ਕਿਤੈ ਭਗਤਿ ਨ ਹੋਵਈ ਬਿਨੁ ਸਤਿਗੁਰ ਕੇ ਉਪਦੇਸ ॥੧॥
hor kithai bhagath n hovee bin sathigur kae oupadhaes ||1||
There is no other way to perform devotional worship, except through the Teachings of the True Guru. ||1||

ਮਨ ਰੇ ਗੁਰਮੁਖਿ ਅਗਨਿ ਨਿਵਾਰਿ ॥
man rae guramukh agan nivaar ||
O mind, become Gurmukh, and extinguish the fire within.
~Sri Guru Granth Sahib Ji p. 22

Without this total change and conformity to the True Guru, how can we ourselves merge to become the Guru? What else can we read Bhai Gurdas Ji in context of the Gurbani? This is Guru's path. This is Guru's way. This is Guru's teaching. This is Guru's example. This is Sikh history and tradition. Following your own definitions to do liberation on your own terms will get you nowhere. To become liberated you must be commited, attached to, not by affection, fickle feeling, the delusion of opinion, by by bond to a Satguru and dedicate to live His teachings, which is obtained through formal initiation, like a marriage. You don't get liberated just by getting amrit chukk. But that is the first step of clinging to Guru AS your Guru, your guide.

ਇਹੁ ਮਨੂਆ ਅਤਿ ਸਬਲ ਹੈ ਛਡੇ ਨ ਕਿਤੈ ਉਪਾਇ ॥
eihu manooaa ath sabal hai shhaddae n kithai oupaae ||
This mind is very powerful; we cannot escape it just by trying.
~Sri Guru Granth Sahib Ji p. 33

You take Him as your Guru formally, and the Guru Presence in the Panj Piare are empowered to implant the Naam, Naam drirh, inside your consciousness where it will have an effect as vibrational mantar, power word. It's not a ritual like tantric jogis use mantra to trap spirits or devtas and compel them to do magic tricks. It's a spiritual science where you receive Guru's Shabad-Jyot vibration, His energy, like shaktipat. Naam isn't a word you speak, it's an energy that has to be implanted within you by the Satguru.

ਕਿਰਪਾ ਕਰੇ ਗੁਰੁ ਪਾਈਐ ਹਰਿ ਨਾਮੋ ਦੇਇ ਦ੍ਰਿੜਾਇ ॥
kirapaa karae gur paaeeai har naamo dhaee dhrirraae ||
By His Grace, the Guru is found, and the Name of the Lord is implanted within.

ਬਿਨੁ ਗੁਰ ਕਿਨੈ ਨ ਪਾਇਓ ਬਿਰਥਾ ਜਨਮੁ ਗਵਾਇ ॥
bin gur kinai n paaeiou birathhaa janam gavaae ||
Without the Guru, no one has obtained it; they waste away their lives in vain.
~Sri Guru Granth Sahib Ji p. 33

Aad0002 ji, The Panj Piare are the actual sargun manifestation of the Shabad-Jyot of Guru. If you do not believe this, then how do you believe the same sources which tell us Guruji's Shabad-Jyot now resides as Living Satguru within Shri Guru Granth Sahib Ji? It's not written down in Shabad Guruji because Tenth Master's bani is not in Shabad Guru. So we have to trust the bani and historical sources and Panthic tradition that Guruji put Himself, not the personality, but the God-consciousness into Guru Granth and Guru Panth. We can't have one without the other. One is Miri and one is Piri. That is Guruji's sargun manifestation. Guru Panth is the Panj Piare and also the entire community of amritdhari's who become members of the Khalsa Order of Guru Gobind Singh. That is why they are wearing Guruji's own form in the panj kakkars.


khalsaa mero roop hai khaas, khalse main houn karo nivaas
"The Khalsa is my true form, I abide within the Khalsa" ~Sarbloh Granth

ਗੁਰ ਸਿਖੁ ਸਿਖੁ ਗੁਰ ਸੋਇ ਅਲਖੁ ਲਖਾਇਆ ।
gur sikhu sikhu gur soi alakhu|akhaaiaa|
Being one with each other the Guru and the Sikh have made the Lord perceptible (in the form of Guru).

ਗੁਰ ਦੀਖਿਆ ਲੈ ਸਿਖਿ ਸਿਖੁ ਸਦਾਇਆ ।
gur deekhiaa|ai sikhi sikhu sadaaiaa|
Getting initiated by the Guru the disciple has become a Sikh.

ਗੁਰ ਸਿਖ ਇੱਕੋ ਹੋਇ ਜੋ ਗੁਰ ਭਾਇਆ ।
gur sikh iko hoi jo gur bhaaiaa|
It was the Lord’s desire that the Guru and the disciple would become one.

Bhai Nand Lal, poet laureate of Guru Gobind Singh's royal court, writes the following about the true qualities of the Khalsa in his composition called the "Tankah Nama":

Khalsa so-i jo nindaa ti-aagay Khalsa so-i laray jo agay
Khalsa so-i jo panchaa ka maaray Khalsa so-i karna ko saraay
Khalsa is the one who does not slander others Khalsa is the one who fights in the front line
Khalsa is the one who conquors the 5 evils (lust, greed, anger, excessive attachment, excessive pride) Khalsa is the one who fulfills all duties
Khalsa so-i maan jo ti-aagay Khalsa so-i jo par istaree-aa ti-aagay Khalsa so-i par drisht ko ti-aagay
Khalsa so-i naam rat laagay
Khalsa is the one who renounces self-pride Khalsa is the one who remains faithful within marriage
Khalsa is the one who abandons sexual desire for others than the spouse Khalsa is the one who is blessed with God's Name
Khalsa so-i guru hit laavay Khalsa so-i saar mukh khaavay
Khalsa so-i nirdhaan ko paalay Khalsa so-i dusht kao gaalai
Khalsa is the one who loves Waheguru Khalsa is the one who fights bravely in battle
Khalsa is the one who helps the needy Khalsa is the one who overpowers the enemy
Khalsa so-i naam jap kaaray Khalsa so-i malaych paar charay
Khalsa so-i naam si-o joray Khalsa so-i bandan ko toray
Khalsa is the one who chants God's Name Khalsa is the one who rises above the evil ones
Khalsa is the one who is in tune with God's Name Khalsa is the one who breaks false rituals
Khalsa so-i jo charai tarang Khalsa so-i jo karay nit jang
Khalsa so-i shaastar ko dhaaray Khalsa so-i dushat kao maaray.
Khalsa is the one who becomes a crusader Khalsa is the one who fights the war daily against internal and external enemies
Khalsa is the one who is always ready with weapons Khalsa is the one who destroys all evil.
Khalsa - SikhiWiki, free Sikh encyclopedia.

~Bhul chak maaf karni ji

Quote:

Originally Posted by aad0002 The last line of your comments are the bottom line for me, and should be for others as well. Without the True Guru, there is no Guru at all... But most respected Singhbj ji, the 5 Beloved are not Guru, Waheguru, Satguru. Yes thee are many who are devout, pious, and Piaaraa of God. But they are human beings. Do all Panj Piaaraaee in every sangath on the planet speak with the divine insight that you give them in your comments above? My questions is a friendly question, and not intended to spark a debate, so much as a dialog about the spiritual wisdom of panj piaaraaee.

You have actually stated something that is very relevant to the current situation in Sikhi.

Who were the original Panj Pyarey - they were basically people who were fearless and loyal to the Guru. They were chosen because they were not afraid to give their head to the Guru even when those around them thought the Tenth Master had gone mad and ran away. Unshakable faith, putting others before themselves and saw the welfare of others before them today.


How are Panj Pyarey Chosen today? Is it such a process? Are any such tests put in their way, or is it a measure of how old they are and how long their beard is?

These are serious questions we need to ask because in my mind the Panj Pyarey should be the cream of the crop, Intellectually the best, Physically the best, Their knowledge of Sikhi the best etc etc.


Any views?

Waheguru ji ka khalsa
Waheguru ji ki fateh

Firstly, one must have FAITH & BELIEF in Guru Gobind Singh ji's hukum and partake Khanda da Amrit.

Secondly, Guru Sahib ji granted the power & honour to Punj Piyaras for performing AMRIT SANCHAR ceremony. Hence forth, it is mandatory to follow Rehit Maryada (Code of Conduct) for a SINGH or SINGHNI.

Amrit seeker must accept what is being said & interpreted in his or her Amrit Sanchar ceremony as the BHANA of WAHEGURU jeeo. Hence he or she would receive grace of WAHEGURU jeeo.

ਜੇ ਕੋ ਬਚਨੁ ਕਮਾਵੈ ਸੰਤਨ ਕਾ ਸੋ ਗੁਰ ਪਰਸਾਦੀ ਤਰੀਐ ॥੧॥ ਰਹਾਉ ॥
जे को बचनु कमावै संतन का सो गुर परसादी तरीऐ ॥१॥ रहाउ ॥
Jė ko bachan kamāvai santan kā so gur parsādī tarī­ai. ||1|| rahā­o.
One who practices the Teachings of the Saints, by Guru's Grace, is carried across. ||1||Pause||

Source: http://www.srigranth.org/servlet/gurbani.gurbani?Action=Page&g=1&h=1&r=1&t=1&p=0&k=0&Param=747

Thirdly, to disbelieve and doubt means disrespecting the will of ALMIGHTY !

ਸੋਈ ਹੋਆ ਜੋ ਤਿਸੁ ਭਾਣਾ ਅਵਰੁ ਨ ਕਿਨ ਹੀ ਕੀਤਾ ॥
सोई होआ जो तिसु भाणा अवरु न किन ही कीता ॥
Reference:: Sikh Philosophy Network http://www.sikhphilosophy.net/showthread.php?t=21511
So­ī ho­ā jo tis bhānā avar na kin hī kītā.
That which pleases His Will has come to pass; no one else can do anything.

Source: http://www.srigranth.org/servlet/gurbani.gurbani?Action=Page&g=1&h=1&r=1&t=1&p=0&k=0&Param=207

Lastly, a Gursikh always accepts WAHEGURU jeeo's Bhana(will) with utmost pleasure.

ਮੀਤੁ ਕਰੈ ਸੋਈ ਹਮ ਮਾਨਾ ॥
मीतु करै सोई हम माना ॥
Mīt karai so­ī ham mānā.
Whatever my Friend does, I accept.


ਮੀਤ ਕੇ ਕਰਤਬ ਕੁਸਲ ਸਮਾਨਾ ॥੧॥
मीत के करतब कुसल समाना ॥१॥
Reference:: Sikh Philosophy Network http://www.sikhphilosophy.net/showthread.php?t=21511
Mīt kė kartab kusal samānā. ||1||
My Friend's actions are pleasing to me. ||1||

Source: http://www.srigranth.org/servlet/gurbani.gurbani?Action=Page&g=1&h=1&r=1&t=1&p=0&k=0&Param=187

Waheguru ji ka khalsa
Waheguru ji ki fateh

Waheguru ji ka khalsa
Waheguru ji ki fateh

Punj Piyaras -
Bhai Daya Singh Ji,
Bhai Dharam Singh Ji,
Bhai Himmat Singh Ji,
Bhai Mohkam Singh Ji,
Bhai Sahib Singh Ji,
loved Guru Gobind Singh ji and cherished Hukum more than life itself. According to Sikh history, they never got married and followed Guru Sahib's Hukum throughout their lives.

In present times, the Seva of Punj Piyaras is performed by ones chosen from a number of volunteer's, within their respective communities.

Anyway this doesn't mean that chosen Punj shouldn't be given the same honour and powers as bestowed by Guru Gobind Singh ji to the Punj Piyaras.

Waheguru ji ka khalsa
Waheguru ji ki fateh

...but what of the concept of Guru Granth and Guru Paanth?

I assume you mean to say Guru Granth and Guru Panth.

It comes down to whether or not you believe the Jyot of Guru is a Living Presence which can have physical manifestation. If you don't believe that it isn't a quality of the individual personalities who become the 5, although rehat states they should be physically intact and of exemplary character and high avastha. It isn't the personality of the 5 which manifests the Guru. But the Guru manifests through the 5 Gursikhs which are attuned to the Reality of His vibration only for the time of Panj Piara seva. So the Gursikh sevadar who acts as a Piara doesn't have to be a brahmgyani or rare exceptional person, or hero because it's not his personality.
Through surrender and obedience to Guru's hukam, he becomes a living vehicle of a Living energy. It's about transmission. The personality of the individual 5 sevadars can't impart anything to anyone. Only Guru is the Living energy. Guru is the True Presence of the nirgun Parabrahm in sansaara. Only the Parabrahm could give the Naam which is the boat to mukti. Guru is the speaking voice of silent God which otherwise we can't even hear. Guruji is merged in Divine Consciousness. It isn't even personality of 10 historical dead bodies who had the role of Guru once on Earth. It's the Living, actual Real Presence of Shabad-Jyot manifestation of Nirgun Nirankaar merged with Guru Nanak Dev Ji, not personality but humanity so the incomprehensible became comprehensible to us speaking human language, teaching concepts in human language but embodying the Shabad-Word which is outside the limits of Time and Space. Guruji lived in human form and is now residing in Shri Guru Granth Sahib AND in all His Gursikhs who received transmission of the amrit Naam. He manifests in all 11 forms of Guru and including the Guru Khalsa Panth and Panj Piare or we would have no Sikhi on the earth. While Parabrahm resides in every living thing, you cannot have a manifestation of Guruji without the transmission, Gurdeekhya. And it is the Gurdeekhya which gives us the boat to mukti, not because amritdharis become special personalities, but only insofar as they humble their own personalities to let Guruji's Jyot shine. It's all about Him. It's not about us.

It's not about religion as a spiritual practice, but about the spirituality which cleanses the darkness of ego from the atma. Can people be good and spiritual without amrit? Yes. Can people be amritdhari and be spiritual failures? Yes. Amrit is only a boat. But you have to do your part to make the boat float. If we did not need the Guru's transmission of amrit Naam, that's like saying the world doesn't need Guruji. If we don't need Guru's path to liberation and His energy Presence of Shabad-Naam, we can just read about spirituality and not try to be transformed in our consciousness by jaaping Naam with every breath, and vibrating the Naam in every hair in a joora over the place of Dasm Duaar to obtain darshan of Guru. If someone wants to cut hairs, then fine. He can even be very spiritual. But he won't be practicing the Gurmat Gursikhi of Satguru. What will you do jaaping Naam without hairs to vibrate over dasm duaar? Already you are losing something in the energetic spiritual practice found in Gurbani. And I won't be surprised if you tell me the person who shaves dhaari doesn't make regular practice to get up at amrit vela to keep Naam Simran and japna and say nitenam. So a person can practice spirituality anyway they like. But it has to be Sikhi to be Sikhi.

Do you think Guruji's amrit does not have the energetic power to transform farmers into Lions? Do you think Sikh history could have happened any other way except for the POWER of Guruji's amrit to transform consciousness? The original Five Beloved ones didn't receive Guruship because they were loyal and brave and exemplary. They received Guruship because they received Amrit Naam, and so possessed the transmission of power. And Guruji offers that to all of us. The process is to transform all of us into the One. That is Gursikhi. It's not about anyone's long dhari or reputation. At least not authentically. It's about transmission of energy Presence (Shabad-Jyot) from a Living Master and is received through obedience to His Will allowing Him to implant the boat of salvation into our consciousness, amrit Naam.


~Bhul chak maaf