Heaven And Hell ?

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Jun 1, 2004
Interestingly, I was dealing with the same question in another forum...:) so I replied like this... hope its usefull.

The mission of the life of a Sikh is not to get a ticket into Heaven after death. While living, one should aim to realize the Lord vibrating everywhere in the universe and in every living being. Living according to the Will of the Lord and singing His virtues during the earthly life is living in Heaven.

Ignoring Him and suffering from vices, such as ego, anger, lust, greed, etc., is living in Hell. The Guru said that there is no place called Heaven or Hell where people are destined to go after they leave the world.

All of us have experienced this and hence we can learn a lesson, “Love the Lord, the Father-Mother of all humanity, the way we love our dad and mom. All people are His/Her children; love them as your brothers and sisters.” If we practice this lesson, there will be peace all over the earth, and it will become like Heaven we are desirous of getting into after our death.

Hating anyone because of his/her faith, race, color, caste, nationality, status, etc. displeases our common Creator, God. Forcing your faith on the weak is a great sin. Therefore, those who tease, torture, or kill people because of these differences will ever suffer in the worst hell. Those who help the weak and needy enjoy heavenly peace and pleasure here and hereafter. That is why Guru Nanak advised people to pray everyday, “God! In Thy Name, bless the whole of humanity.”

The definitions given by different faiths do not disagree with any of the above descriptions of God. Other qualities of God generally accepted are that He is omnipresent, incomprehensible, immanent and transcendent. Further, God has been described as gracious, kind and caring for all creation. Some also believe that God created eternal Heaven for the comfort of faithful people after their death; they also believe in Hell where all non-believers who ignore His commandments will suffer forever.

As I said earlier, the mission of the life of a Sikh is not to get into Heaven after death. While living, one should aim to realize the Lord vibrating everywhere in the universe and in every living being. Living according to the Will of the Lord and singing His virtues during the earthly life is living in Heaven.

Ignoring Him and suffering from vices, such as ego, anger, lust, greed, etc., is living in Hell. The Guru preached that there is no place called Heaven or Hell where people are destined to go after they leave the world.

A Sikh is not to worship any heavenly body such as the sun or moon, or images, pictures, or paintings of gods, not even of their own Gurus.

Guru Nanak’s view is that God is not sectarian. The Guru disagreed with the Muslim belief that God, Allah, because of the intercession of the prophet Mohammed would welcome Muslims into Bahisht (heaven) and throw Kafirs (non-Muslims) into the fire of Dozakh (hell). In the same way, he disagreed with the Hindu idea that God, Bhagwan, would admit only high-caste Hindus to heaven and throw the rest into hell. Furthermore, the Guru rejected the idea that there were many gods, all of who must be wooed with gifts of food and sacrifices of animals or humans. According to Sikhism, all people are loved by God and are equally able to realize Him.

(Guru Granth, p. 6)

The man-assumed heaven and hell are not particular places beyond our earth. The place where we love God and sing His virtues is actually the heaven, the place where one receives the blessings of God. A person who fails to love God actually lives in Hell on this very earth.

The belief of each religious group that they alone are entitled to go to heaven and the followers of all other faiths will go to hell, was rejected by Guru Nanak.

One can imagine how such thoughts touched the traditional people. The Brahmans had preached for hundreds of years that among the Hindus they were the superior most human beings. The fighters, called Kashatryas, were placed next to them and the third position was given to the business community. People serving the three higher castes were considered Sudras, the low caste, hence were believed unfit for heaven. According to the Brahmans, all non-Hindus along with the lower castes were destined for hell. Similarly, the Muslims considered Bahisht (heaven) to be reserved for them alone. All non-Muslims were kafirs destined for Dozakh (hell).

However, the Guru denied that beyond this earth, somewhere else in the universe, there existed any particular places known as either heaven or hell to which our souls were headed. The reason most of us believe in religion is that after death we want to get admission to heaven and are frightened of being thrown into hell. The Guru said the goal of human life is not qualifying for admission in a non-existent heaven or being scared of a mythological hell. A person is in hell when he ignores the presence of God within him and suffers from ego, hate, lust or anger. He enjoys the bliss of heaven when he sings the virtues of God and loves His children, the human beings.

(Guru Granth, p. 6)

The Guru decried the old Brahmanical rituals believed to help a man reach heaven. He said that adopting the creed of fake purity (something gets polluted if seen or touched by a low caste person), abandoning the family life for meditation, and reading scriptures to grasp the knowledge and intelligence therein, are of little use for realizing God. The path for realization of the goal of life is obedience to the Will of the Lord.

Guru Granth, p. 8)

It means we will be judged by our deeds and not by our beliefs. Anyone (a Hindu, a Muslim or a person of any other faith, a low caste, a rich person, a poor person, a scholar, or an illiterate, man or woman) who loves God can realize Him. In other words, God is nobody’s private inheritance; nobody can claim a franchise on Him. Forcing and torturing the weak to change their faith and method of worship is anti-God. It is like threatening a person to force him to address his/her father as ‘Dad’ and not as ‘Papa’. Such actions are disapproved of by God.

A person, regardless of his caste, faith, or social status, who said that God lives in all human beings, was accepted by the Guru to be a holy human. A close friend of Guru Nanak of his childhood age was Mardana, a Muslim, born in a so-called low caste. He was addressed as Bhai (brother) by Guru Nanak. The hymns of more than two dozen devotees of God (Bhagats) from different religions and speaking different languages were included in the Holy scripture, the Guru Granth Sahib, to guide the life of the seekers of Truth.

The followers of the major world religions claim: “My religion is the only true faith; people believing in any other faith will go to hell. Conversion of non-members to my faith will ‘save’ them. God is pleased with such efforts of the believers. In reward I will get a seat in heaven for ‘saving’ the heathen.”

(Bhai Gurdas, Var 1-33)

The Guru cleared this big ignorance of the traditional thinkers. He stated that there was no place called heaven nor any called hell where, after death, people will go for eternity. Gurbani explains that living according to the Will of the Lord, keeping Him always in mind and heart and singing His Virtues, is being in heaven. Hell is suffering from ego, lust, greed, anger, jealousy, slander, etc.
Hope this clarifies the Sikhism concept of Hell or Heaven...

Best Regards
Chardi Kalaa (Live life in High Spirits)


veer jio, i am confused on this topic. i recenly received the email on this topic. just check this out.


Pauri 34 of Siri Jap jee Sahib explains Dharam Khand. This is the khand where our soul goes to after death. This is where Dharam Rai is stationed. Almost every religion explains this khand in some form or the other. This Khand is huge and this is where heavens and hells are. Dharam Rai has an army of millions and millions jammdoots who control the whole Dharam Khand. Siri Jap jee Sahib summarizes this Khand as follows:

There are countless seasons, waters, fires, fires and low-lands like Pataal. Amidst such wide variety of things is the land of Dharam Khand. There countless kind of creatures reside. These creatures are there suffering punishments or getting rewarded for their good deeds. Everybody is judged according to their deeds done on Karam Bhoomi (our Earth or likes of it). The darbar of Dharam Rai is based on truth. Panch Jan i.e. the accepted Gursikhs get recognition and respect there. Such Gursikhs are recognised by the nishaan (symbol, or mark) on their forehead that appears as we do bhagtee of True Naam. All this may seem like fiction here but once we get there, we will realize how true it is (Nanak, Gaiyaan jaapai jaaye).


No matter who one is, everyone has to come to Dharam Khand. Gursikhs go there as well as Manmukhs. The difference is that when the Gursikhs arrive there, no record of them is found there and because of the divine mark on their forehead, they are very well respected there. Manmukhs on the other hand get stiff punishments there and are sent to hell and thereafter back to earth to go through the 8.4 million forms, depending on their karma.

Gursikhs and other good people who are above heaven move on to the next khand i.e. Gyaan Khand. This is a very huge Khand and references to this Khand too are found in various religious books. This is where most of the prophets and saints of other religions fall.

The ones who worship Siri Krishna, Vishnu jee, Shiv jee, and Mohammadans etc. fall in this Khand. This is where Baikunth i.e. residing place of Siri Krishna and his devotees, Buddha, and other great religious leaders are. This place is very beautiful and there are countless Krishna, Shiv jees, Buddhas there. The bhagats like Dhru reside in this Khand. This Khand is very great Khand and only fortunate ones reach here. The only drawback is that the residents of this Khand are not eternal. When Vaheguru takes back his creation, this Khand gets destroyed.


This is the third Khand and hereon it is impossible to describe the Khands. Sharam Khand and the two Khands above this i.e. Karam Khand and Sach Khand are beyond description. One thing is for sure that the way we are today, we cannot comprehend anything there in Sharam Khand. For this reason when one reaches this Khand, one gets new senses, mind, intelligence and surti. The reason is that with old senses and mann, budh, we cannot comprehend anything there. Sharam Khand is essential for Bhagats before they can enter Karam Khand and Sach Khand. Sharam Khand is like prep Khand for entering Karam Khand and Sach Khand. This Khand is extremely beautiful. Everything there is just too beautiful to describe. Guru Sahib just says that no one should bother to describe anything there as it would be futile and such person who tries to say anything about this Khand have to regret.

Karam Khand and Sach Khand exist in such fashion as a house and varaandaah exist. Varaandah is like the outskirts of a house but within the boundery of the property. Normally the top of the varandaah is ceiling. From Karam Khand one can view the inside of the house and know what is going on inside but can’t go inside. There is immense Anand (Bliss) in this Khand. Only real warriors who have subdued all bikaars can enter this Khand. This Khand – Karam Khand is accessible mostly to Gursikhs of Guru Nanak Dev jee but some rare ones who do kamaayee of Kirtam Naam (qualitative names like Raam, Gobind etc.) and give their best shot to it, but are not Gursikhs of Guru Nanak can reach Karam Khand. Both Karam Khand and Sach Khand are eternal Khands.

Sachkhand is accessible only to Gursikhs. There Vaheguru resides in comprehensible form to Gursikhs. Gursikhs stay absorbed in the bliss of Darshan of Vaheguru. Sach Khand is huge and the whole creation including other 4 Khands are within Sach Khand. Sach Khand surrounds the whole creation and is inside the whole creation. In essence Sach Khand is Vaheguru himself. In Sach Khand, the bhagats don’t lose their identity. The Ten Gurus occupy the top position along with Vaheguru. It is futile to write anything about it. Guru Nanak Sahib has written that to describe Sach Khand is like chewing iron (Nanak, Kathna KaraRaa Saar).

Dasam Duaar is a shortcut to Sach Khand. It is like a door to Sach Khand. Sitting here, one can have all the Anand of Sach Khand and know what is going on there.


Jun 11, 2004
Dear Members,

I agree with what our member sikhphilosophy Jee and BabbarSher Jee have said. Hell and Heaven are just duality. These are the state of mind. There is no physical place called Hell or Heaven. Every life contains element of both of it. Through our Karmas we create Hell and Heaven for ourselves in this life itself. We alone are the architect of our life.

Khands too are states of your mind. All the Khands mentioned in this thread co-exist in each one of us, the relative proportion only changes with individual to individual; Khands indicate the attributes of the human behavior. As BabbarSher Jee has mentioned they are not physical spaces, I agree with him. I further hold the view attributes of the Khands as they influence our mind and so our behavior are indicative of our brain formatting i.e. our mind set.

Concept of Hell and Heaven comes from very old religions, human understanding has evolved since then; Upanishads are an example of that. We do not have to carry the baggage of by-gone era into our present life. Every thing that is old should be looked afresh, dusted, tested and if found true, only then it should be retained and incorporated into our lives.

With Love and Respect for all.

Jun 1, 2004
Please read carefully and then make comments...

The Devil and the Way of the Guru By Dr. Kanwar Ranvir Singh

The focus of the Guru is on purifying the heart and becoming more Life-centred/Naam-centred and realising that the self is part of Life and supported by it, so there is no gain by being self-centred, to the exclusion of others. By drawing Life into one’s life, we become lamps for the Light that is God. Then, we can spread that Light to others. The whole technology of gurmat (Way of the Guru) is for this purpose.

Since gurmat is about how we live Life, most people tend to regard discussion of spirits as superstition, or at best irrelevant. This is unfortunate since there is nothing in Guru Granth Sahib Ji/Gurbani or the daily prayers which is not for our benefit. That various spirits exist is mentioned many times in Gurbani. In common with many indigenous traditions, there is mention of the elemental spirits of water and fire, and mother earth (“mata dharat mahatâ€), various Hindu gods and goddesses, the prophets mentioned in the Semitic religions (Judaism, Christianity, Islam), many Buddhas and others. Free from the confusion that this world is all there is, the spirits cannot be sincere atheists. Whether they serve or rebel against God, they remember the Name.

“Demons, angels, snake kings of hell, and sprites utter the Name all the time.†(Tav Prasad Swayyas, verse 7, third of morning prayers)

However, in this material world, people often go on to worship these other spirits rather than God. Gurbani tells us that,

“Some fools go to worship idols, while others, behaving unenlightened as animals go to worship the dead.†(Tav Prasad Swayyas, verse 9)

This does not include only black magic and voodoo but also lighting candles at the tombs of dead saints and praying to them, often accompanied by music, which was a common practice of Sufi Muslims. It is different from remembering dead beloved ones. What happens to those we loved after death? The angel of death is sometimes called Yama, by which name he is also known to the Jains, Buddhists and Hindus, and Azrael, which is what the Muslims call him. The soul is taken from the body and then taken to the Divine Court for Divine Justice. According to our good and evil deeds, people are placed in heavens (rewards) and hells (punishment). Thereafter they may be given another chance at serving God through being reincarnated.

“Those who obey God do not go with the angels of punishment.†(Jap Ji Sahib, verse 13, first of morning prayers).

“Those who have not recited the Naam – the gurmantra (Wahe-Guru), the praises of God, and sincerely sought through prayer the Presence of God, are unfortunate and will go with the angels of punishment.†(Raag Gujri, Fourth Guru, verse 3 in evening prayers).

The only criteria will be worship of God and good deeds towards the Light of God in every heart, including your own. Either there is rejoicing or sadness, but the choice is ours, here, now.

“They shall not get back lost time – the fruit of their actions shall they receive. With face blackened, into deep hell shall they be hailed, as a thief by the neck bound.†(Guru Granth Sahib Ji, p.303).

According to the Guru the real devil is the devil inside, our hau-mai or ego-centredness which is born of and leads to ignorance. The opposite, of course, is the Sikh or student of Life. If our choices were meaningless, we would not be alive, but mere puppets. God’s gift of life, God’s love for us, implies that our choices matter. Therein, is the risk of evil and disaster. We have five energies which are supposed to serve us, to be under our control – pride, anger, lust, greed, and attachment. When these control us, we behave like devils.

“Those devoid of love for God are ego-centred goblins – how long can they find consolation?†(Guru Granth Sahib Ji, p.305).

Those seeking God outside the self are “misguided goblins†(Guru Granth Sahib Ji, p.309). Why? Because it denies that God is with us and in us. We are part of Life/God as well as a gift from Life. The dancer is in the dance yet the dance cannot be compared to the dancer. Similarly, God’s Light is in all things, even as God stands outside creation. WaheGuru dwells with us as reflection in a mirror, fragrance in a flower, fire within wood. If one dissects and analyses a mirror, a flower, or a piece of wood, one will not find these things “in†there, yet our own experience tells us that they are “in†there somewhere. Similarly, the law of karma, of right and wrong, is universally written on every heart as common sense, and the law of wird, of God’s Grace and love for us, reaching out to us, and guiding us to deeper and deeper love for all good and holy things is an unplayed symphony resounding in every fiber of the universe. Through choosing life over death, trusting in God’s help which is always available, we also can say,

“You have subdued the five evils (five inner energies gone out of direction) and destroyed the torments of death.†(Anand Sahib, verse 5 in evening prayer).


Whatever inner demons, external enemies of Life, or angels of punishment nothing can harm one who seeks comfort and shelter with God, the Lord of the Worlds.

Satan is mentioned six times in the Guru Granth Sahib Ji. His aim is to cause evil and lead people from God’s worship to evil. One of his works is to destroy spiritual discipline. Presented below are multiple translations giving the interpretations of different people on this topic.

SIREE RAAG, FIRST MEHL, THIRD HOUSE: Make good deeds the soil, and let the Word of the Shabad be the seed; irrigate it continually with the water of Truth. Become such a farmer, and faith will sprout. This brings knowledge of heaven and hell, you fool! || 1 || Do not think that your Husband Lord can be obtained by mere words. You are wasting this life in the pride of wealth and the splendor of beauty. || 1 || Pause || The defect of the body which leads to sin is the mud puddle, and this mind is the frog, which does not appreciate the lotus flower at all. The bumble bee is the teacher who continually teaches the lesson. But how can one understand, unless one is made to understand? || 2 || This speaking and listening is like the song of the wind, for those whose minds are colored by the love of Maya. The Grace of the Master is bestowed upon those who meditate on Him alone. They are pleasing to His Heart. || 3 || You may observe the thirty fasts, and say the five prayers each day, but ‘Satan’ can undo them. Says Nanak, you will have to walk on the Path of Death, so why do you bother to collect wealth and property? || 4 || 27 || (Guru Granth Sahib Ji p.24)

You observe the thirty Ramadan fasts and make five daily prayers your companions. Keep these in a way that Satan violates not their merit.

The implication is not just that Satan attacks Muslims trying to observe their fasts! But rather that Satan will try and undo anyone trying to follow guidance of religious practices. One who lives in an evil way is described as behaving like Satan.

PAUREE: He sees the terrible, awful wilderness as a city. Gazing upon the false objects, he believes them to be real. Engrossed in sexual desire, anger and egotism, he wanders around insane. When the Messenger of Death hits him on the head with his club, then he regrets and repents. Without the Perfect, Divine Guru, he roams around like Satan. || 9 || (Guru Granth Sahib Ji p.707-

A terrible forest has man thought of as a city; viewing unreal objects has he taken them to be real. Involved in lust, wrath and pride man in madness wanders along. As falls on his head Yama’s baton, has he regrets. Without guidance of the Holy Master, perfectly endowed, in diabolical thoughts he wanders along.

Satan is shown to be an active force for evil in the world, for instance, in the rape and murder of women by the soldiers during the invasion of India by the Moghuls.

TILANG, FIRST MEHL: As the Word of the Forgiving Lord comes to me, so do I express it, O Lalo. Bringing the marriage party of sin, Babar has invaded from Kaabul, demanding our land as his wedding gift, O Lalo. Modesty and righteousness both have vanished, and falsehood struts around like a leader, O Lalo. The Qazis and the Brahmins have lost their roles, and Satan now conducts the marriage rites, O Lalo. The Muslim women read the Koran, and in their misery, they call upon God, O Lalo. The Hindu women of high social status, and others of lowly status as well, are put into the same category, O Lalo. The wedding songs of murder are sung, O Nanak, and blood is sprinkled instead of saffron, O Lalo. || 1 || (Guru Granth Sahib Ji p. 722-3)

Friend Lalo, as descends to me the Lord’s word, I express it. Babar with the wedding party of sin from Kabul rushed down and forcibly demanded surrender of Indian womanhood. Then went modesty and righteousness into hiding and falsehood was strutting about in glory. Set aside were Kazis and Brahmins, and Satan went around solemnising marriages. Muslim women, reciting the Koran in their affliction called on Khuda. Other women of lower castes and of the Hindus in this suffering too include in your account. Says Nanak, Divine Beloved! Sung are paens of blood and sprinkled is blood for saffron.

His evil is not simply seen in such dramatic instances, but also in the day-to-day evil which we encounter:

SHALOK, FIRST MEHL: Thieves, adulterers, prostitutes and pimps, make friendships with the unrighteous, and eat with the unrighteous. They do not know the value of the Lord’s Praises, and Satan is always with them. If a donkey is anointed with sandalwood paste, he still loves to roll in the dirt. O Nanak, by spinning falsehood, a fabric of falsehood is woven. False is the cloth and its measurement, and false is pride in such a garment. || 1 || (Guru Granth Sahib Ji p. 790)

Thieves, fornicators, harlots and procuresses, all in mutual friendship are bound. The wicked associate with each other, and together eat and drink. They know not the essence of devotion (attributes of God), ever in Satan’s company living. A donkey rubbed over with sandal-paint, will still roll about in dust. Evil the measure and in wearing evil take pride. Says Nanak, those that spin evil (falsehood), evil is their wearing.

One should never approach the black arts, nor play with it, but rather call on God for safety and protection. This is the answer if we ever have the misfortune to encounter evil spirits. Only fear God – do not fear evil, but the consequences of evil, and be truthful with people about the situation. One should become God’s own. In old times, land owned directly by the Ruler was called the Khalsa. Thus, the Khalsa means one who belongs to God. When one receives Khande-de-Pahul (amrit ceremony) one becomes part of this Khalsa. “WaheGuru Ji Ka Khalsa†means ‘the Khalsa belongs to God’, “WaheGuru Ji Ki Fateh!!†affirms that no-thing can stand against the Power and Victory of God. By entering the Khalsa you affirm that you will strive to be part of the victory, rather than the loss.

He has 7,000 commanders, and hundreds of thousands of prophets; He is said to have 88,000,000 shaykhs, and 56,000,000 attendants. || 1 || I am meek and poor — what chance do I have of being heard there? His Court is so far away; only a rare few attain the Mansion of His Presence. || 1 || Pause || He has 33,000,000 play-houses. His beings wander insanely through 8.4 million incarnations. He bestowed His Grace on Adam, the father of mankind, who then lived in paradise for a long time. || 2 || Pale are the faces of those whose hearts are disturbed. They have forsaken their Bible, and practice Satanic evil. One who blames the world, and is angry with people, shall receive the fruits of his own actions. || 3 || You are the Great Giver, O Lord; I am forever a beggar at Your Door. If I were to deny You, then I would be a wretched sinner. Slave Kabeer has entered Your Shelter. Keep me near You, O Merciful Lord God — that is heaven for me. (Guru Granth Sahib Ji p.1161)

He who has seven thousand chiefs of his hosts and has a lakh-and-a-quarter prophets under Him, whose devotees are eighty-eight crore in number, whose special attendants number fifty-six crores. Who to him shall present my petition, a humble man’s? Far is His court, a rare one to His mansion attains. Thirty-three crores are His domestics: in eighty-four lakh species whirl creatures crazed. To Adam, ancestor of mankind the Lord showed grace, whereby he attained fullness of paradise. Whoever has perturbation in heart, turns yellow-faced, and leaving scriptures (Kateb, implying the Koran), follows Satan. Such a one blames the world and carries a grievance against mankind: each receives his desserts according to his deeds. You the Provider, we perpetually beggars. Should we answer You back, we turn sinners. Kabir, Thy servant Thy shelter seeks. Merciful Lord, pray keep me close to paradise.

Whether someone has played with these satanic arts or not, the answer is the same. Keep on devotion to God. Fear of God will eat up all other fears, and Love for God will become Love and Compassion for all, including yourself. Love by its Nature is offered; it may be rejected and then there is nothing but regret, tragedy and loss. The Nature of Life is growth and the Sikh is always a ‘learner’, learning by doing Life, always growing. But Life by its Nature cannot be imposed. It is the gift of the Generous, Compassionate and Forgiving God who wishes us to live and be victorious. Disobeying God one can choose to self-destruct in which case there is only bitterness, anger and regret.

SHALOK, FIRST MEHL: Cursed are the lives of those who read and write the Lord’s Name to sell it. Their crop is devastated — what harvest will they have? Lacking truth and humility, they shall not be appreciated in the world hereafter. Wisdom which leads to arguments is not called wisdom. Wisdom leads us to serve our Lord and Master; through wisdom, honor is obtained. Wisdom does not come by reading textbooks; wisdom inspires us to give in charity. Says Nanak, this is the Path; other things lead to Satan. (Guru Granth Sahib Ji p.1245)

Cursed is the life of such as write out God’s Name and sell it as incantations. Those whose crop (devotion) is ruined, what harvest shall they have. Those without truth and modesty in the hereafter honoured shall not be. To indulge in disputation is to lose sense – such is not the way of wisdom. By wisdom is the Lord served, by wisdom is attained honour. By wisdom are books interpreted, by wisdom is dispensed charity. Says Nanak, there is one sole path to God (devotion) – all else is Satan’s prompting.

No one will ever regret loving too much, and God is Love. “Jin Prem Kio Tin He Prabh Payo.†– ‘only those who love, know and live God-Life.’ God’s love for you is greater than powers of hate, but will you choose Love or hate? The purpose of Satan is to take you from God. Therefore, to focus on the negative qualities in yourself or in others is Satan’s work and not God’s. God is Wahe-Guru, ‘Wah’ meaning WOW or amazing, ‘Guru’ meaning Grace. [The ‘heh’ is the pause in breathing, it is not part of the spelling, but an aspirant/sound in the reciting. It recalls God putting Her Spirit, Her ‘Ruh’, Her Breath into the world giving it Life. By reciting the Guru-mantra, one moves towards and joins the streams of praise joining the Ocean of Happiness. There are specific verses of Gurbani which may assist someone who feels touched by evil. Traditionally, people some have advised hymns like “Tatti vah na lagaye†– ‘even the hot wind does not touch…those who turn to God whatever evil they may have done.’ This is part of Dukh Bhanjani Sahib, a collection of hymns to counter-attack negative feelings and forces. Send me an e-mail if you need further information regarding anything. There is only One Law which applies however damned you may be feeling. The verses above may be repeated as a kind of mantra (simply keep repeating them) in order to invoke the Power of the Name of God. Misery in this life and exile from God are always self-imposed and go against the Will of the Most Holy. God has made us to flourish in Happiness, not to fail. God reaches out to us in love. This is what we mean by God’s grace and what we mean by Gurmat – the Way of the Guru.

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