English Translation of Katha by Sant Baba Makhan Singh ji of Bhai Mani Singh ji taksaal (Amritsar) salok. ik-oNkaar satgur parsaad. aad gur-ay namah. jugaad gur-ay namah. satgur-ay namah. saree gurdayv-ay namah. ||1|| asatpadee. Ashtapadee
– means the above salok is followed by 8 pauries
which evolves around this salok. simra-o simar simar sukh paava-o.
Sadh Sangat, let us all say ‘Satnaam Sri Waheguru’, say it once again ‘Satnaam Sri Waheguru’
(peace): we have accepted worldly comforts as ‘peace’. We thought if we collect wealth then we will get Peace, if we make houses we will get peace, if we get into relationship with woman we will get peace, if we procreate sons we will get peace, by having friends and flourishing business we will get peace, but can you say that I got peace from all this ? No, it is not true. You collected wealth, but did not get peace from wealth.
Gurbani says (Sri Guru Granth Sahib JiJ Ang 188) – “vaday vaday jo deeseh log. tin ka-o bi-aapai chintaa rog. ka-un vadaa maa-i-aa vadi-aa-ee. so vadaa jin raam liv laa-ee.”
The people who are wealthy and have flourishing businesses are always in worry, lest they experience the business loss. They can’t sleep at night; they use sleeping pills to help them sleep. They worry all the time. From that we know that wealth can’t promise peace, issue can’t promise peace, materials can’t promise peace then why we don’t we ask Guru Sahib, what he says about Peace? Dhan Guru Arjan Dev ji starts this Bani with only answering this – if you want peace then ‘simra-o’
remember Him. simra-o simar simar sukh paava-o
– firstly, remember Him in your mind (Mann)
. Satguru said it thrice “simra-o simar simar”.
Secondly, remember Him via your language (Vach)
Talking about Him is also Simran. We only talk about those who we love. Thirdly, remember Him by ‘Karma’
; then what will happen? You will get peace. The peace that you hope to acquire while doing worldly chores, you will get by doing ‘Simran’. Then the question arises- are we going to get only peace or something else too? Then Guru Sahib says in the next line –Reference:: Sikh Philosophy Network http://www.sikhphilosophy.net/sukhmani-sahib/1126-sukhmani-sahib-ashtpadi-1-naam-mehma.html kal kalays tan maahi mitaava-o.
In this Kaliyug
, whatever obstacles,worries and anguish is happening in your body & thus in your mind; those worries and anguish will be dispelled. All the grief starts from your mind and when you get peace, that will also start from your mind. Where is that mind? Gurbani says (Sri Guru Granth Sahib JiJ Ang 686
) “tan meh manoo-aa man meh saachaa.”
You can choose to fill that mind either with trash or you can fill the same mind with Waheguru’s name. When you fill your mind with ‘Naam simran’ the anguish will be dispelled. Waheguru’s naam acts as fire to burn the sinful mistakes that human commits after acquiring the body. Gurbani says (Sri Guru Granth Sahib JiJ Ang 248
) “naanak raam naam jap paavko tin kilbikh dahanhaar”.
Guru Sahib says in the next line – simra-o jaas visumbhar aykai
means world, ‘bhar’
means ‘to fill’. So ‘visumbhar’
is the one who fills the whole world or the One who pervades the whole Universe. Dhan Guru Arjan Dev ji tells us to remember Him, do His Naam Siman. Guru ji says in next line – naam japat agnat anaykai
He has countless (agnat
) names & His names can’t be counted. The sheshnaag
(serpent king) chants His ‘Naam’ with his thousands of ‘fan’
(heads) but can’t count them. Gurbani mentions it (Sri Guru Granth Sahib JiJ Ang 1309
) “sahas fanee japi-o saykhnaagai har japti-aa ant na paavaigo.”
His names are countless (agnat) and those who chant those incalculable names are also innumerable (anaykai
, thieves and saints, grehsathi
-yogies all chant His name. Gurbani tells us (Sri Guru Granth Sahib JiJ Ang 1265) “jo bolat hai marig meen pankhayroo so bin har jaapat hai nahee hor.”
The jungle animals like deer, the animals in water like fish and the birds sing, they all chant to the Waheguru, and no other. Sri Guru Arjan Dev ji is telling us – bayd puraan simrit suDhaakh-yar Gurmukho,
all the bayd
, Puraans and simirities
& purest of utterances(suDh
-yar) that talk about Akaal purkh were written; "keenay raam naam ik aakh-yar"
by those who did Simran of one word i.e. ‘Raam’ (Akaal Purkh) who pervades in His creation. kinkaa ayk jis jee-a basaavai
Out of all these innumerable names, if someone dwells in ‘Naam’ just for the size of a ‘kinka’
(a sand spec); “taa kee mahimaa ganee na aavai
. - the praises of his glory cannot be recounted. Guru Sahib does ‘benati’
to Waheguru ji that ‘ kaaNkhee aykai daras tuhaaro’
those who yearn (kaaNkh
ee word came from Sanskrit word ‘Akansha’) only for the blessing of Your Darshan, “naanak un sang mohi uDhaaro”,
bless me with their company (sangat) and save me along with those. sukhmanee sukh amrit parabh naam. bhagat janaa kai man bisraam. rahaa-o.
This Bani’s name is ‘Sukhmani’ which means ‘Peace of Mind’, it is filled with nectar of ‘Naam’.It abides in the minds of the devotees who love Waheguru ji.
Now SatGuru Arjan Dev ji tell us about the power of Simaran
– parabh kai simran garabh na basai.
By doing ‘Naam Simran’ one does not have to enter into the womb again. parabh kai simran dookh jam nasai.
By doing ‘Naam Simran’ the pain of death is dispelled. The ‘Jam’ (toll-collectors on the way to Waheguru after death) do not come close to those who do ‘Naam simran’ Gurbani also mentions it like this -
(Sri Guru Granth Sahib JiJ Ang 393) “naam tayray kee muktay beethee jam kaa maarag door rahi-aa. jah laalach jaagaatee ghaat. door rahee uh jan tay baat. “ parabh kai simran kaal parharai
– with ‘naam simran’ one rises above the limits of time. parabh kai simran dusman tarai
– with ‘naam simran’ the five doots (kaam,krodh, lobh, moh & ahankaar) which are human’s enemies are repelled. parabh simrat kachh bighan na laagai.
By doing ‘Naam Simran’ no obstacles are met. parabh kai simran an-din jaagai.
By doing ‘Naam Simran’ one remains awake (in Giaan
) and aware, night and day. parabh kai simran bha-o na bi-aapai.
By doing ‘Naam Simran’ one becomes fearless.(Sri Guru Granth Sahib JiJ Ang 293) “ nirbha-o japai sagal bha-o mitai.” parabh kai simran dukh na santaapai.
By doing ‘Naam Simran’ one does not go through suffering or sorrow. parabh kaa simran saaDh kai sang.
One learn to do ‘simran’ in the company of the blessed, sarab niDhaan naanak har rang. ||2||
Satguru patshah says that when someone by doing Simran, loves Waheguru, he obtains all treasures. parabh kai simran riDh siDh na-o niDh.
When someone remembers Akaal purkh by doing ‘Naam Simran’; he gets wealth, miraculous spiritual powers and the nine treasures. parabh kai simran gi-aan Dhi-aan tat buDh.
When someone remembers Akaal purkh by doing ‘Naam Simran; one obtains knowledge of Waheguru, meditation and the essence of wisdom. parabh kai simran jap tap poojaa.
When someone remembers Akaal purkh by doing ‘Naam Simran’; one gets fruit of doing chanting, intense meditation and devotional worship. parabh kai simran binsai doojaa.
In the remembrance of God, duality (that comes from not having knowledge of Waheguru) is removed. parabh kai simran tirath isnaanee.
When someone remembers Akaal purkh by doing ‘Naam Simran’; it is equal to purifying baths at sacred shrines of pilgrimage. The tirath
(shrines of pilgrimage) long for the dust of such person’s feet who does Waheguru’s Simran. Gurbani says - (Sri Guru Granth Sahib JiJ Ang 1263) “jitnay tirath dayvee thaapay sabh titnay locheh Dhoor saaDhoo kee taa-ee.”
Why so ? Because overflowing with their filthy sins, the mortals take cleansing baths in them and the rivers pollution is cleansed by the dust of the feet of the Holy ; as Gurbani explains (Sri Guru Granth Sahib JiJ Ang 1263) “kilvikh mail bharay paray hamrai vich hamree mail saaDhoo kee Dhoor gavaa-ee.”Reference:: Sikh Philosophy Network http://www.sikhphilosophy.net/showthread.php?t=1126 parabh kai simran dargeh maanee.
In the remembrance of God, one attains honor in the Court of the Lord. parabh kai simran ho-ay so bhalaa.
In the remembrance of God, one becomes good. parabh kai simran sufal falaa.
In the remembrance of God, one flowers in fruition. say simrahi jin aap simraa-ay.
They alone remember Him in meditation, whom He inspires to meditate. naanak taa kai laaga-o paa-ay. ||3||
Nanak grasps the feet of those humble beings. ||3|| parabh kaa simran sabh tay oochaa.
The remembrance of God is the highest and most exalted of all. parabh kai simran uDhray moochaa.
By remembering Akaal purkh; even the people with sinful acts are saved. parabh kai simran tarisnaa bujhai.
In the remembrance of God, thirst for more and more of worldly comforts (tarisnaa) is quenched. parabh kai simran sabh kichh sujhai.
By remembering Akaal purkh, one attains knowledge, understanding of this world (lok
) & world hereafter (parlok
). parabh kai simran naahee jam taraasaa.
In the remembrance of God, there is no fear of death. parabh kai simran pooran aasaa.
In the remembrance of God, hopes are fulfilled. parabh kai simran man kee mal jaa-ay.
In the remembrance of God, the filth (of sinful acts/Vikaars
) of the mind is removed. amrit naam rid maahi samaa-ay.
The Ambrosial Naam, the Name of the Lord, is absorbed into the heart. parabh jee baseh saaDh kee rasnaa.
God abides upon the tongues of His Saints. naanak jan kaa daasan dasnaa. ||4||
Guru Sahib says that I am the servant of the slave of His slaves; who remember Him in ‘Naam Simran’ ||4|| parabh ka-o simrahi say Dhanvantay.
Those who meditate on God’s Naam are wealthy.
To understand Guru’s command is very important. But understanding is very hard because our thinking is very low and guru’s talk is very high level. We have not paid attention to guru’s command; it is important that on the spiritual journey, we pay attention to guru’s Hukam so that we can reach our destination. Gurbani says (Sri Guru Granth Sahib JiJ Ang 1399) “gur bin ghor anDhaar guroo bin samajh na aavai.gur bin surat na siDh guroo bin mukat na paavai”
Gurbani also says that till now no one has found Akaal Purkh without Guru (Sri Guru Granth Sahib JiJ Ang 463) “naanak guroo na chaytnee man aapnai suchayt. chhutay til boo-aarh ji-o sunjay andar khayt.”
If a person those who do not think of the Guru, and who think of themselves as clever, without Guru he shall be left abandoned in the field, like the scattered sesame (boo-aarh til). The scattered sesame also looks normal, it grows; has buds and flowers but no fruit; its ashes finally falls onto its leaves and farmer can recognise that it is scattered sesame. Farmer does not cut such plants along with the ones that bear fruit. Guru Nanak Sahib ji further says “khaytai andar chhuti-aa kaho naanak sa-o naah. falee-ah fulee-ah bapurhay bhee tan vich su-aah.”
It is not so that such abandoned plants in the field, are not owned by anyone. There are hundreds of such people who want them for burning the fire. Without Guru, a person is like a ‘boo-aarh til’
who might consider himself clever but will not be accepted in ‘Dargaah’(court of lord). It is not so that such person will not be accepted in this world; he will be by those who want to use him for their own benefit. What is worldly attachment? (Sri Guru Granth Sahib JiJ Ang 470) “sabh ko nivai aap ka-o par ka-o nivai na ko-ay. Dhar taaraajoo tolee-ai nivai so ga-uraa ho-ay.”
It is ‘selfishness’, it is one’s need. Every person bows downs to others for ‘selfish’ causes. Sons are loved by father for selfish reasons. Sometimes fathers say to their sons “I do not need you” but that is not true, there is a need, which is why he was given birth by the parents. Gurbani says (Sri Guru Granth Sahib JiJ Ang 156) “ji-o jannee garabh paaltee sut kee kar aasaa. ti-o har jan pareet har raakh-daa day aap hathaasaa.”
The mother nourishes the fetus in the womb, hoping for a son, who will grow and earn and give her money to enjoy herself in her old age. These days science has made it possible to find the sex of the unborn child; but in old days, every woman hoped for the son through out her pregnancy. So people; out of that need for each other, own even the people without Guru; like a boo-aarh til. You must have seen if a person has worldly riches, everyone says he is my friend, my relative. But if the same person becomes pauper, even the brother who was born from the same mother refuses to recognize him.
Guru Sahib has said countless such ‘Vachan’
that we read but do not contemplate on them. We call ‘maya’ as ‘dhan’ but Gurbani called it ‘kacha dhan’
. So now we have to contemplate on the ‘dhan’
that guru ji mentioned in “parabh ka-o simrahi say Dhanvantay”.
What kind of ‘dhan’
a person possesses who does ‘Naam Simran’? The definition of wealth (dhan
) has been changing from ages to ages. It used to be once; most wealthy is who had the most horses. Then time came when someone who had the most elephants (Gaj-dhan
) was known as wealthiest. Then time came when someone who had the most cows was known to be wealthiest. Then time changed and such time also came when people did trade with the human bones & one who possessed most was called wealthy. During one time on the land of India, a King named ‘Karo’ also started coins of skin. People called that wealth. These days it is gold, silver, diamonds & money is considered wealth. Sant
Kabir ji mentions about such a person who was loaded with worldly wealth (Sri Guru Granth Sahib JiJ Ang 481) “ik lakh poot savaa lakh naatee. tih raavan ghar dee-aa na baatee. chand sooraj jaa kay tapat raso-ee. baisantar jaa kay kapray Dho-ee.
” (Sri Guru Granth Sahib JiJ Ang 1158) “lankaa gadh sonay kaa bha-i-aa. moorakh raavan ki-aa lay ga-i-aa.”
Raavan’s fort was made up of gold, what did he take from this world when he left? Guru describes such person a ‘fool’ who loves this worldly wealth. Then but kind of ‘wealth’ Guru ji refers to in this next line of Sukhmani? Gurbani referred worldly wealth as false wealth (Sri Guru Granth Sahib JiJ Ang 665) “kaachaa Dhan saNcheh moorakh gaavaar. manmukh bhoolay anDh gaavaar.” Bhakat
Kabir ji says (Sri Guru Granth Sahib JiJ Ang 857) “ayniH maa-i-aa jagdees gusaa-ee tumHray charan bisaaray.”
The false wealth makes a person forget sewa, Simran & Guru. But Naam-Dhan is such a wealth that Guru encourages to earn. (Sri Guru Granth Sahib JiJ Ang 734) “har Dhan sanchee-ai bhaa-ee. je halat palat har ho-ay sakhaa-ee”
When asked “why not worldly wealth?” Guru answered (Sri Guru Granth Sahib JiJ Ang 734) “saaktee paap kar kai bikhi-aa Dhan sanchi-aa tinaa ik vikh naal na jaa-ee. haltai vich saakat duhaylay bha-ay hathahu chhurhak ga-i-aa agai palat saakat har dargeh dho-ee na paa-ee.”
Guru declared such wealth as poison(bikhi-aa
means a person without Naam-dhan. Such wealth shall not go along with him for even a single step. The faithless cynics(saakat
) become miserable, as it slips away through their hands in this world. With this wealth, in the world hereafter, the faithless cynics find no shelter in the Court of the Lord. Guru said to find place in the world hereafter you have to do something else (Sri Guru Granth Sahib JiJ Ang 517) “satgur saytee rati-aa dargeh paa-ee-ai thaa-o.”
i.e. by attuning to the True Guru, by loving Guru. Those people who remembered Akaal Purkh via Naam Simran were honored in this world and in the court of lord. Gurbani says (Sri Guru Granth Sahib JiJ Ang 1141) “jis paapee ka-o milai na dho-ee. saran aavai taaN nirmal ho-ee.”
The sinner who gets no protection anywhere; if he comes seeking Your Sanctuary, then he becomes immaculate and pure.
Guru Arjan Dev ji did ‘mahan par-upkaar’
on us by collecting and compiling Gurbani in Aad Granth.
While collecting Gurbani he sent Baba Budha ji to Baba Mohan ji to bring the ‘pothies’
. Baba Budha ji went, he knocked on Baba Mohan ji’s door repeatedly, but door did not open & he came back. Then Bhai Gurdaas ji went & came empty-handed. Finally, Satguru Sache patshaah
, Guru Arjan Dev ji went himself, bare-footed to Goindwal. In memory of this, still many gursikhs go from Amritsar to Goindwal bare-footed in the form of Nagar Kirtan, once a month, regardless of the weather. Guru Sahib reached Goindwal & sat in street with ‘Taanpura’
. He did ‘ustat’
of Baba Mohan ji by reciting the following shabad (Sri Guru Granth Sahib JiJ Ang 248) “mohan tayray oochay mandar mahal apaaraa
.” It is quite a long shabad. By listening to the shabad, Baba Mohan Ji woke up from the deep contemplation (Smadhi
). He opened the door & saw Guru Sahib sitting there. After greetings, asked for the purpose of Guru Sahib’s visit. Guru ji humbly requested for the treasure of first four Guru’s that Baba Mohan ji had. Baba ji gave those pothies
respectfully to Guru Arjan Dev ji. Guru Sahib put those pothies
in a palanquin (Palaki
) & took them to Amritsar. At Amritsar, he put them on a decorated high level bed & slept by their side on the ground. Even today, when you visit Akaal Takhat Sahib, you will see a ‘dari’
(rug) by the side of where Guru’s Sukhaasan Asthaan
is. When Guru Sahib opened these pothies to read he said (Sri Guru Granth Sahib JiJ Ang 185) “ham Dhanvant bhaagath sach naa-ay. har gun gaavah sahj subhaa-ay.
” Oh people of this world, I have become prosperous and fortunate, for I have received the True Name. Now what will happen; I will sing the Glorious Praises of the Lord, with natural, intuitive ease. (Sri Guru Granth Sahib JiJ Ang 186) “pee-oo daaday kaa khol dithaa khajaanaa. taa mayrai man bha-i-aa niDhaanaa.”
When I opened and gazed upon the treasures of my father and grandfather, my mind became very happy with divine bliss. “ratan laal jaa kaa kachhoo na mol. bharay bhandaar akhoot atoll. khaaveh kharcheh ral mil bhaa-ee. tot na aavai vaDh-do jaa-ee. kaho naanak jis mastak laykh likhaa-ay. so ayt khajaanai la-i-aa ralaa-ay. ”
The storehouse is inexhaustible and immeasurable, overflowing with priceless jewels and rubies. The Siblings of Destiny meet together, and eat and spend, but these resources do not diminish; they continue to increase. One, who has such destiny written on his forehead by Nirankaar, becomes a partner in these treasures. Guru Arjan Dev ji said that those who do ‘naam simran’ acquire true naam-dhan
. The one who has ‘naam-dhan’, maya
follows him automatically. . (Sri Guru Granth Sahib JiJ Ang 649) “nav niDhee athaarah siDhee pichhai lagee-aa fireh jo har hirdai sadaa vasaa-ay.
” So worldly maya is not great but Naam
is. Where Naam is, Maya
enslaves itself. Gurbani called it ‘forever-bride’ (Sri Guru Granth Sahib JiJ Ang 872) “sohaagan kirpan kee pootee. sayvak taj jagat si-o sootee. saaDhoo kai thaadhee darbaar. saran tayree mo ka-o nistaar.” Maya
(bride) is the daughter of a wretched miser who after abandoning the Lord’s servant, sleeps with the world. Then she comes to the door of the holy man & begs "I have come to your sanctuary; now save me!" That is why when there is some project in the Gurdwaras need donations, people say “Maya safal karo
”. When we spend money on our daily needs/wants, the maya
is used for the purpose it should be to make it ‘safal’
. We must spend our maya for the dharmic
projects. So Satguru
Arjan Dev ji tell us that those who do Naam Simran are wealthy with Naam-dhan.
(Sri Guru Granth Sahib JiJ Ang 306) “jo tuDh sach Dhi-aa-iday say virlay thorhay. jo man chit ik araaDh-day tin kee barkat khaahi asaNkh karorhay.
” We get tired of feeding our own family, but those; who meditate on Akaal Purkh Waheguru
, are very rare. Through their generosity, countless millions are fed. parabh ka-o simrahi say pativantay.
Those who meditate on Naam become honorable in this world and world hereafter. (Sri Guru Granth Sahib JiJ Ang 629) “har man tan vasi-aa so-ee. jai jai kaar karay sabh ko-ee
.” Why? Because of glorious greatness of the Perfect Guru, His value cannot be described. (Sri Guru Granth Sahib JiJ Ang 305) ”gur pooray kee vadi-aa-ee. taa kee keemat kahee na jaa-ee. a-o kurbaan jaa-ee tayray naavai. jis no bakhas laihi mayray pi-aaray so jas tayraa gaavai.”
When such honorable people reach in Akaal Purkh’s dargaah
(Sri Guru Granth Sahib JiJ Ang 252) ”ray ray dargeh kahai na ko-oo. ray ray dargeh kahai na ko-oo.
” They will be welcomed, honored there and no one speaks harshly to them. (Sri Guru Granth Sahib JiJ Ang 631) “pahir sirpaa-o sayvak jan maylay naanak pargat pahaaray
.” They are dressed in robes of honor. parabh ka-o simrahi say jan parvaan.
Those who meditate on Naam are approved in Akaal purkh’s dargaah
. We read about King Janak’s life. In old days, sikhs used to read a Dohra
after ardaas, so that we remember Simran all the time. That Dohra
is eliminated now. We have become fanatics now & we say that we only follow Sri Guru Granth Sahib Ji. I do not believe that we even follow Sri Guru Granth Sahib Ji. Guru says ‘Do not lie’ we do. Guru says “Do not slander” we do. That Dohra was “Dhan Dhan Raja Janak Hai, Jin Simran Kia Vivek. Ek Gharee Ke Simran ne, paapi tarei anek. Aisa Simran jaan kei, Santan pakri tek. Gurmat Simran saar hai, visar ghaari na ek”
. Simran is supreme. Janak wrote word ‘Raam’
on a leaf & put it in a balance & sins of people who were living in 18 hells. The side of ‘Raam’
was still heavy & hells were emptied. This is the glory of Naam. We still sometimes hear about various saints that whatever they say becomes truth; it is so because thier ‘Vachan’
are accepted in the dargaah
. It is true of Sant Kirpal Singh ji ; he used to say that in Akaal purkh’s dargaah, his 5 vachans
are accepted daily but he never used that privilege that was guaranteed to him. parabh ka-o simrahi say purakh parDhaan.
Those who meditate on Naam are the most distinguished persons, they show the paath to people; they are the leaders. parabh ka-o simrahi se baymuhtaajay.
Those who meditate on Naam, they are not slaves to anyone. There used to be a Mahapursh
‘Khuda Singh ji’. His original name was S. Jaswant Singh. He used to work for Punjab police; left the job, became saadhuoo
(holy) & went to Afghanistan. He did so much Simran
there that people started calling him Khuda Singh. Once Maharaja Ranjit Singh visited him & he asked the Maharaja “How are you Kana
(with one eye) Singh?” Maharaja was surprised at his courage. He asked the reason that why you addressed me like that, no one ever dared to call me like that. Khuda Singh said “who would call you that, every one needs something from you but I have nothing to desire from you. If I have said wrong, you can give me punishment”. So people, who meditate on One Naam
, are not afraid of anyone & are not enslaved. parabh ka-o simrahi se sarab kay raajay.
Those who meditate on Naam are the rulers of all. Neither they owe anything to anyone, nor do they desire anything from anyone. Everything that is Waheguru’s Hukam; also gets into their Hukam. parabh ka-o simrahi say sukhvaasee.
Those who meditate on Naam dwell in peace. It is not so that grief never comes to them; but they are joyful in the midst of sorrow. They do not feel any difference. They say (Sri Guru Granth Sahib JiJ Ang 757) “jay sukh deh ta tujheh araaDhee dukh bhee tujhai Dhi-aa-ee. jay bhukh deh ta it hee raajaa dukh vich sookh manaa-ee.”
When You will bless me with happiness, then I will worship and adore You. Even in pain, I will meditate on You. Even if You give me hunger, I will still feel satisfied; I am joyful, even in the midst of sorrow. parabh ka-o simrahi sadaa abhinaasee.
Those who meditate on Naam are immortal and eternal. simran tay laagay jin aap da-i-aalaa.
They alone hold to the remembrance of Him, unto whom He Himself shows His Mercy. We might refer to worldly riches and say that ‘Guru has great kirpa
on me’ but that is not Guru’s kirpa
. Guru’s kirpa is when he blesses us with Naam Simran. (Sri Guru Granth Sahib JiJ Ang 899) “paarbarahm jab bha-ay da-i-aal. ih man ho-aa saaDh ravaal.”
When the Supreme Lord God becomes merciful, this mind becomes the dust of the feet of the Holy. naanak jan kee mangai ravaalaa. ||5||
Nanak begs for the dust of their feet of those who meditate on Naam. parabh ka-o simrahi say par-upkaaree.
Only those; who meditate on Naam; can be generous enough to help others. Remember, a person can’t be Dharmi
(religious) without Daya
comes from Simran. parabh ka-o simrahi tin sad balihaaree.
Those who meditate on Naam - to them, I am forever a sacrifice. parabh ka-o simrahi say mukh suhaavay.
Those who meditate on Naam - their faces are beautiful in His dargaah
. Guru Sahib says (Sri Guru Granth Sahib JiJ Ang 540) “saa rasnaa Dhan Dhan hai mayree jindurhee-ay gun gaavai har parabh kayray raam
.” That tongue that sings the glorious praises of Waheguru is blessed. About those who do not do Naam Simran; Guru Nanak Dev ji said (Sri Guru Granth Sahib JiJ Ang 473) “ann dayvtaa paanee dayvtaa baisantar dayvtaa loon. panjvaa paa-i-aa ghirat. taa ho-aa paak pavit. paapee si-o tan gadi-aa thukaa pa-ee-aa ***. jit mukh naam na oochrahi bin naavai ras khaahi. naanak ayvai jaanee-ai *** mukh thukaa paahi.”
The corn, water, the fire and salt are sacred; when the fifth thing, the ghee, is added, then the food becomes pure and sanctified. When consumed by sinful human body, the food becomes so impure (by turning into waste matter) that is spat upon. That mouth which does not chant the Naam, and without the Name eats tasty foods; such a mouth is to be spat upon in His dargaah. parabh ka-o simrahi tin sookh bihaavai.
Those who meditate on Naam abide in peace. parabh ka-o simrahi tin aatam jeetaa.
Those who meditate on Naam conquer their souls. parabh ka-o simrahi tin nirmal reetaa.
Those who meditate on Naam have a pure and spotless lifestyle. parabh ka-o simrahi tin anad ghanayray.
Those who meditate on Naam experience all sorts of joys/bliss. parabh ka-o simrahi baseh har nayray.
Those who meditate on Naam abide near the Lord. sant kirpaa tay an-din jaag.
By the Grace of the Saints, one remains awake (Jaagrat Avastha
) and aware, night and day. Awake (jaagart
) from the slumber of Moh (attachment). (Sri Guru Granth Sahib JiJ Ang 383) “moh malan need tay chhutkee ka-un anoograhu bha-i-o ree. mahaa mohnee tuDh na vi-aapai tayraa aalas kahaa ga-i-o ree.”
They have avoided the slumber of attachment and impurity by Naam Simran. naanak simran poorai bhaag. ||6||
O Nanak, this meditative remembrance comes only by perfect destiny. No one can do Naam Simran without Guru’s kirpa.( Sri Guru Granth Sahib JiJ Ang 161) “aap bhulaa ke parabh aap bhulaa-i-aa. ih jee-o vidaanee chaakree laa-i-aa.
” Does someone go astray by himself, or does God lead him astray? This soul is enjoined to the service of someone else. parabh kai simran kaaraj pooray.
By doing ‘Naam Simran’ one's works are accomplished. Whenever we suggest some one to do Naam Simran, often we hear “if I start doing Naam Simran, who is going to do my work”, Freed Ji says ( Sri Guru Granth Sahib JiJ Ang 1383) “fareedaa ha-o balihaaree tinH pankhee-aa jangal jinHaa vaas. kakar chugan thal vasan rab na chhodan paas.”
I am a sacrifice to those birds which live in the jungle. They peck at the roots and live on the ground, but they do not leave the Lord’s side. But we humans, we worry about our worldly chores more than the ultimate goal of this life. We have contemplated on this tuk
before (Sri Guru Granth Sahib JiJ Ang 1265) “jo bolat hai marig meen pankhayroo so bin har jaapat hai nahee hor
.” The jungle animals like deer, the animals in water like fish and the birds sing, they all chant to the Waheguru, and no other. So Guru Sahib assures us that all your chores will be accomplished if you meditate on Naam. He also told us when & why obstacles come one’s way. (Sri Guru Granth Sahib JiJ Ang 522) “kot bighan tis laagtay jis no visrai naa-o
.” One who forgets the Name, millions of obstacles stand in his way. parabh kai simran kabahu na jhooray.
By doing ‘Naam Simran’ one never grieves or repents over anything. Why would he? (Sri Guru Granth Sahib JiJ Ang 817) “jo jo chitvahi saaDh jan so laytaa maan
.” Waheguru grants to him; whatever he wishes for. parabh kai simran har gun baanee.
By doing ‘Naam Simran’ one gets the virtues of Akaal purkh. His speech becomes sweet; he never utters harsh words to anyone. Gurbani says (Sri Guru Granth Sahib JiJ Ang 1384) “ik fikaa na gaalaa-ay sabhnaa mai sachaa Dhanee. hi-aa-o na kaihee thaahi maanak sabh amolvay.”
Do not utter even a single harsh word; your True Lord and Master abides in all. Do not break anyone’s heart; these are all priceless jewels. parabh kai simran sahj samaanee.
By doing ‘Naam Simran’ one is absorbed into the state of intuitive ease. (Sehaj avastha) parabh kai simran nihchal aasan.
By doing ‘Naam Simran’ one attains the unchanging position. parabh kai simran kamal bigaasan.
By doing ‘Naam Simran’ the heart-lotus blossoms forth. It is inverted now, by meditating on Naam it becomes straight first and then blossoms. Gurbani says (Sri Guru Granth Sahib JiJ Ang 344) “uraDh pank lai sooDhaa karai.
” The inverted heart-lotus is turned upright. parabh kai simran anhad jhunkaar.
By doing ‘Naam Simran’ the unstruck melody vibrates. sukh parabh simran kaa ant na paar.
The peace of the meditative remembrance of God has no end or limitation. simrahi say jan jin ka-o parabh ma-i-aa.
They alone remember Him, upon whom God bestows His Grace. naanak tin jan sarnee pa-i-aa. ||7||
Nanak seeks the Sanctuary of those humble beings. ||7|| har simran kar bhagat pargataa-ay.
Remembering the Lord, His devotees (bhagats) become famous in this world and radiant. har simran lag bayd upaa-ay.
Remembering the Lord, the Vedas were composed. Simran gave birth to Vedas. har simran bha-ay siDh jatee daatay.
Remembering the Lord, people became Siddhas, celibates and givers. har simran neech chahu kunt jaatay.
Remembering the Lord, the lowly become known in all four directions. Remember Raam
Ji chose Bheelni
because of her ‘Simran’
even though she was considered lowly by others. har simran Dhaaree sabh Dharnaa.
For the remembrance of the Lord, the whole world was established. The whole world is stable due to the people who do Simran. simar simar har kaaran karnaa.
Remember, remember in meditation the Lord, the Creator, the Cause of causes. har simran kee-o sagal akaaraa.
For the remembrance of the Lord, He created the whole creation. All His creation is meditating on Him. Gurbani says (Sri Guru Granth Sahib JiJ Ang 1078) “simrai Dhartee ar aakaasaa. simrahi chand sooraj guntaasaa.”
The earth and the Akaashic ethers meditate in His remembrance. O treasure of virtue! The moon and the sun meditate in remembrance on You. har simran meh aap nirankaaraa.
Formless Waheguru Himself dwells in the Naam. Gurbani says (Sri Guru Granth Sahib JiJ Ang 55) “naavai andar ha-o vasaaN naa-o vasai man aa-ay. “
I dwell deep within the Name; the Name has come to dwell within my mind. kar kirpaa jis aap bujhaa-i-aa.
By His Grace, He Himself bestows understanding. (Sri Guru Granth Sahib JiJ Ang 11) “jis no too jaanaa-ihi so-ee jan jaanai.” They alone understand, whom You inspire to understand. naanak gurmukh har simran tin paa-i-aa. ||8||1||
O Nanak, the Gurmukh attains the remembrance of the Lord. ||8||1||