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gurmit singh

The Sikh Meditation -

Waheguru Simran
www.naamaukhad.blogspot.com

This short book is about Sikh Meditation-
Waheguru Simran and how Simran transforms
the Sikh to know God and to live with God. The
Simran enables the Sikh to live with correct
attitude in prosperity, in good health and to live
a life of joy, understanding, sharing and seva
facing lifes issues with a peaceful mind.


First edition Nov. 2012
(This is part I of the Book)

e- a-e- + a+ -+ a - #- - -+ +-
#-+ - - +---| a-- - -+- a- - #+-a
e- - - ++ ++ a- + ++ -+ + -
-= -a e--| e -- #--- - -+ +- +
aa e-a +- +- - - a e-a+ e- +- -
sggs 305

To call oneself a Sikh of the Guru, rise in the early morning
hours and meditate on the Naam. Through this effort of
rising early morning with cleansing bath, and then doing
meditation is to bath in a pool of nectar. Following the
Instructions of the Guru,
the Sikh does har har jap .
( Har means to remove or to destroy and meditation is to
remove the veil of haume (ego) with jap of guru mantra)
With this jaap all sins, misdeeds and negativity shall be
erased. Then, at the rising of the sun, the Sikh is to sing
Gurbani; whether sitting down or standing up, he is to
meditate on Naam. One who meditates on Har, Har, with
every breath and every morsel of food - that Gursikh becomes
pleasing to the Guru's Mind.
sggs 305

Contents

1. The Mool (ori gi n) 4

2. J ap and Si mran 9

3. Relati ng wi th Shabad Guru 13

4. Waheguru Si mran 18

5. Fi ve Khands of J apji Sahi b 34

6. Shabad Naam 40

7. Naam Rang 47

8. Anhad Shabad 51

1. The Mool (or i gi n)
TheSikhspiritualmeditationsareasubtlepowerfulchangeforce.The
changeprocesssetsforththemomenttheSikhhears,readsandbeginshis
trystwithGurbani.
ThepowerofGurbanihassubtleinfluenceonthepsycheoftheSikhwhich
initiatesthechangesinthemultifoldwayswhichcontinueatdifferentlevels.
Firstofall,GurbanitouchestheSikhatemotionallevel.TheshabadGurbani
soothesthenerves,reducesanxietyandfear.Shabadkirtaninducesfeelings
oflove,confidence,assuranceandonenessofasubtlehigherdivineforce.
ShabadkirtanraisestheemotionalleveloftheSikhtoexperiencehigher
leveloffeeling.
TheGurbaninextimpartsknowledge.Thisknowledgeisaboutthewaywe
havetolineinthisworldandprogressesspiritually.Theknowledgeisa
transformer.Itmakesusviewtheworldspiritually.Itmakesuschangeour
beliefstowardsthetruerealitythatisoneness.Theknowledgeissubtle
withdoorsopeningastheSikhprogressesspiritually.
Thirdly,theGurbaniinducesthechangeprocessinusbyaligningour
thoughtswiththoseoftheGuruandtakesusthroughajourneyofevernew
meditationswhichbringsinnewandnewspiritualexperimentsinthe
journeyfromthelifeofseparationtothelifewhereonenessisfelt,observed,
experiencedandthejyoteswaroopimageshines.
Herearesomeofthesemeditationswhicharespirituallytransforming:
THEBASEOFMEDITATIONS:THEMOOLMANTRA
TheMool(Origin)Mantra,asthenamesuggestsisabouttheorigin.Itis
aboutnatureoftheworldandthatofownself.Itisthebasicmeditation
whichhaslevelswhichkeepopeningupnewerandnewerexperiencesand
understanding.AlltheGurbanimeditationrevolvesaroundtheMool
Mantra.

TheMoolMantrais:

EkoankaarOneUniversalCreatorGod
SatnaamTheNameIsTruth
KaratapurakhCreativeBeingPersonified
NirabhoNoFear
NiravairNoHatred
AkalmoorathImageoftheUndying
AjooniBeyondBirth
SaibhangSelfExistent
GurprasadByGuru'sGrace.

EKONKAR:ThisonewordisatthebeginningofSGGSji.Themostsimplistic
translationofEkonkarisGodisOne.
TheverymomentSikhfocusesonEkonkarthemeaningbeginstoevolve
withmoreandmoreinsights.ThemoretheSikhreadsGurbani,thereis
betterappreciationofthevastnessofmeaningthatthissingleword
encompassesandreveals.ThewordEkonkarrepresentsthecreationandthe
creator.EkonkarbeginstheSikhsspiritualjourney.TheSikhknowsoneness,
experiencesonenessandisonewithoneness.
TheSikhshedsthecommonnotionofGOD,astheexperienceofvastness
unfoldsandbeginstoseeoneness.

ThemeditationonEkonkarisajourney.Thisjourneyisajourneyof
exploration.ThelettinggooflifetimesofnotionsonGODandreality.Inthis
journeyweareforcetofacewiththedilemmaonnatureofreality.The
pendulumeverswingsastowhatisrealandwhichisanillusion.Themind
repeatedlykeepsitspulltowardsthecomfortacceptingwhateveryone
believes.ThemindisthefirststumblingblockthattheSikhhastoovercome
withthetoolsthattheGuruhasprovided.TheGuruthroughHisgrace
bestowstheSikhwiththegiftofsimran.
ThebaseofSikhspiritualmeditationissimran.Simranmeanstoremember
andrepeat.SimranisthebasicmeditationmethodwhichtheSikhmakesas
partoflife.SimranletsthesikhbeeverawareoftheGuru.Throughsimran
theSikhkeepsalivethechangeandtransformativeprocesswithever
awarenessofHISpresence.
WhentheSikhrepeatsGurbani,itissimran.ThelisteningtoGurbaniKirtan
isSimran.TheJapofGuruMantraWaheguruissimran.
IntheMoolMantra,theGuruhasinstructedtheSikhandrevealedwhatthe
focusofthesimranhastobe.ThewordMantrabeginswithEkonkarandhas
sevenwordswhichcannotbeexactlytranslated,onlythemeaningofthese
wordscanbeindicated:EKONKARthusmeans:ThereisoneGod.The
universeisHismanifestationandthereisoneness.
SATNAAM:thiswordiscomposedtotwowordsSatandNaamwhich
meansHISnameandreferstotheDivinerealitywithinandbout.The
absolutetruthisthatHEistheonlyreality.Thistruthistobeever
reinforcedthroughsimransothatthedevelopingbeliefbecomesthetruth.
KARTAPURAKH:KartaPurakhmeansthecreatorthecreativeforce.The
creatorisnotdistinctfromthecreation.HISHukamprevailsinthecreation.
ThesimranistoobserveandaccepttheHUKAMwiththecreation.
NIRBHAU:Nirbhaumeansabsenceoffear.Thismeansthatintheunderlying
realitythefearisanillusionandforcethatisMaya.Thefearisbecauseof
duality.TherealityisAnand.ThetruthisonlyLOVE.
NIRVAIR:Nirvairmeansabsenceofenmity.Againenmityisbecauseof
duality.Simranistoseetheillusionsothatonenessisobserved.Howcan
whenallareone,therebeenmity?

AKALMOORAT:Thecycleoflifeanddeathisapartofcreation.Thecreator
isbeyondthiscycleandAkalonewhomdeathcannottouch.Wejust
cannotgobeyondtheconfirmsofthisworldofrelationship.Intheworldwe
knowhappinessthroughsadness,thereishighbecausethereislow.The
oppositerelationshipsareallaroundandanintricatepartofourlives.We
knowlifeasthereisdeath.Howarewetoknowonewhocreatedtheseand
theworldwelivein?Someconnectionhastobetherewithourworld.Guruji
thusexplicitlystateHIMtobeAkalMoorat.AformoranexistencewhichIS
andEVERIS,TIMELESS.ThereisnoDeath,justexistence.
AJOOIN:AjonimeansONEwhoisunincarnated(nothavingany
reincarnation/incarnation).Thisagainisuseofadefiningwaybystating
thisisnot.ThereisonlyONEandONENESS.Nothingelse.Noothersecond
orsimilar.Theworldthathasbirth,deathandrebirthisamanifestationa
creation.
SAIBHANG:Saibhangexplainsthenextobviousquestion.Whocreatedthe
creator?Howthecreatorcameintoexistence.Anotherquestionthatarises
outofoureverydayexperiences.GurujispecifiesexplicitlyHEisselfcreated.
HEISandcreatesHIMHEMSELF.
GURPRASHAD:Nowthelastobviousquestion.HowcanweknowHIM.
WherecanwefindHIM.Theanswerisintheword,GurprashadGurus
Grace.OnecanknowHIMthroughGurusgraceonly.OnlytheGurus
PrashadcanmakeusfindandknowHIM.Ourshacklesofillusionand
separatenessisthusshattered.
ThewordPrashadisusedforafoodofferedtoGuru.IntheGurdwara
aftertheendofworshipserviceKarahPrashadisservedtosangat.This
KarahPrasadisakindofsacredpuddingwhichissweetandadelicacy.This
isconsideredandtakenasGuruskindness,favororgrace.Spirituallythe
directionandguidanceisoftheGuru.ThisisGurusgraceandsoalsothe
result.
Thefirstrealdefiningdirectionforthespiritualaspirant,aSikhisknowing,
findingandfollowingtheTrueGuru.
ThewordSikhmeansadisciple.WhoistheGuruofaSikh?WehavetheTen
GurusstartingwiththeFirstGurubeingGuruNanakDevjiandthepresent

everlivingeleventhGurubeingGuruGranthSahebjiwhomthetenthGuru
gaveGurugaddi.
ThefirstthingthatthelearnsthattheGuruisnotthePhysicalBodybuta
GuruJyotethatistransferredfromoneGurusPhysicalbodytothenext
andnowiswithinSreeGuruGranthshahebjiwhoarealsoknownasThe
ShabadGuru.
HasShabadbeenthroughouttheGuru?GuruNanakDevjiinSidhGhostbani
hasstatedthathisGuruistheShabad.RightfromthefirstGurustimethe
SikhswereintroducedtoGurbani.TheoriginalGurbaniistheShabadGuru
now.
TheSikhsfirstmeditationisseekingofTHESHABADGURUwithin.
KnowingTHESHABADGURU.
TOLIVEINCOMMUNIONWITHTHESHABADGURU.
- +e --| + + =- - -|-
a- c =- - a- #- -
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e- | - + + +c-|- -
SGGS420
Whytogosearchingintheforests,
whenmyhome(environment)islikegreenwoods.
Ihavebeeneagerforthetruthtosettle(inmymind)throughtheShabad||
1|
WhereverIlook,thereHEis;Iknownoother.
BylivingonGurusguidanceinthoughtandaction,onerecognizesand
knowstheMansionofGOD.||1||
SGGS420

2. J ap and Si mr an
Sikhmeditationsblendspiritualitywiththepersonsdailylife.Thetwo
aspectsofthemeditationareJapandSimran.
Japmeanstorepeat,toaffirmandtoact.
InaSikhMeditationwerepeattheGurbanisentences,Gurbaniwordsand
theGuruMantra.AnotherwaytheJapformsapartofSikhslifeiswhenthe
SikhPrayersarerecitedDaily,GurbaniKirtanislistenedtoregularly.
GurbaniwhicharewordsofShabadGuruhasguidancetoshapeourbasic
beliefsalignedwithspirituallife.Inthislifeweliveinrazaapositive
contentment,wearelovingtowardsothers,weshare,weforgive,wehave
positiveupliftedoutlook.AlifebeinglivedinChardikala.Thepositivesofthis
lifecanbeappreciatedbylookingatwhatwontbethereinthislife:anxiety,
anger,greed,exploitationandaboveallasenseoffear.Wetoohave
happinessandsorrow;tearsandjoy;hopeanddespair.Theanxietyandfear
areourregularcompanions.Achangeiswhatweeverdesire.
TheGurbanigivesuswisdomanddirectionthatchangesustobecomea
JyoteswaropealightthatisanimageofGOD.Ourperceptionare
changed,ourselfconceptsarechanged.
Thejapisatool,aprocessthatisanimportantaspectinthischange
process.
Anoviceoftenquestionsthisaspect.Whyrepeat?Whyagainandagain?
WhyrememberGODagainandagain?WhypraiseGODagainandagainlike
asycophant?
Infactwearerepeatinggoodtobegood.Werepeatanimagetobethat
image.weareshiftingourstateofbeingtowhatwetrulyareaJyote
swaroopfromatemporaryselfidentitythatweadornandlivewithinthis
world.
Ourpresentwayofthinkingandlivinghasalsocomeaboutthrough
experiences.Muchhasbeenreinforcedbyrepetition.Infactthemajorityof
ourthoughts/actionsarenotthroughalogicalconsciousthinkingbutguided

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byadefaultwayofthinkingandchoosingtriggeredbythoughtsconnected
withexperienceswhicharethedomainofoursubconscious.
Oursubconsciousmindhasbeenbuiltupbyexperiences.Theinput
influencesweremanyrangingfromthoseofparents,teachersandpeers.
Butonefactorthatgreatlyinfluencedwasourenvironmentthatincluded
TV,pressandneighborhood.Thethinkingandemotionsofallaroundushas
shapedoursubconsciousmindwhichisfurtherpartofacollective
consciousness.
Wehavewithinusanxietiesandfears.Theangeriseasytotriggerand
greedeverlieshidden.Thecircumstancesofourlivedonthavemuchto
cheer.
WenowonlyhavetoaccepttheGuruswordsandmoveaheadforthe
change.
TheotherimportantmainaspectoftheSikhmeditationtounderstandwell
isSimran.
TheSimranbroadlymeanstoremember.
InSimranwerememberourtruenature.ThroughSimranwebringabouta
perceptionoftruth.ObjectofSimranistochangeusintowhatwetrulyare.
AswedecidetodoSimranmanyquestionscomeinmind.Howtodo
Simran?WhentodoSimran?Howisitdifferentfrommeditations?Doesit
involvecontrollingthemindandsoon?
Simrancanbebetterunderstoodifsomeaspectsarecomparedwithwhatis
commonlyknownaboutmeditation.
Meditationinvolvesclosingofeyessoastoshuttheoutwardfocusofsenses
andmovewithin.Inmeditationeitheramantrawordisrepeatedtofocus
themindandmovetowardsstillnessorthoughtsareobservedsoastogo
throughthegapsbetweenthoughts.
HowevertheSimrancanbedoneeitherwitheyesclosedorwithopeneyes.
SimranalsohasaGurumantraforfocusingofthemind.ThisGurumantrais
achangeortransformationagent.Itenablesustohaveastateofmindwith
awarenesshavinganinwardpointoforigin.

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Normallyourfocusofsensesisdirectedoutwardfromapointoforiginnear
oureyes.Thispointisnearertooutsideworld.ThefirstchangethatSimran
ofGurumantrabringsaboutinusistohaveaninwardfocusaswell.The
outsideworldislookedatwithinnereyesaswellandalsoheardwithinner
ears.Theinnereyesandinnerearsarenophysicalorgansbutareorgansof
consciousness.
ThesecondchangethatSimranbringsisthewaywelookandfeelthe
materialworldaroundus.Whatweseearoundisdistinctivenessand
variety.Therearesomanydifferentobjects.Allindividualpersonsare
different.Theylookdifferent,theythinkdifferentlyandtheybehave
differently.Therearesomanydifferentspecies.Thereisdistinctnessall
around.Theobjectsaredistinct.Weroutinelychangeandmodifythese.We
haveadailylifestartingfromthepointwewakeuptothepointwesleep
again.Weusesomanyobjects.Weinteractwithsuchvarietyofpeople.We
thinkandhavesomanythoughts.Theworldisfilledwithvarietywith
everythingdistinctanddifferent.
Andifsomeonetellsusallthingsinherentlyaresame,whatwouldbeour
reaction.WhatwouldbeyourreactionifItellyouthePCscreen,thetable,
thechair,thewallsandallotherobjectsaroundyouareapartofGods
creation,youwouldagree.ButIfIsaidtheseareaspectsofGOD,itisgoing
abitfurtherbutifIcalledtheseobjectsGODyouwouldthinkamImad.
WellthepathtowardsGodistoknowwhatthewordGODmeans.Italsoisa
pathwhereourperceptionschange.Weenterastateofknowingness.Inthis
stateweknowthetruthofthingsandweperceivedifferently.Our
experiencesalsodiffer.Insteadofviewingthingsasdistinctweviewthemas
interconnectedaswell.Thereisashiftfromseparatenesstowards
perceptionofoneness.Agroundforaddressing,separateperceptionofself
aswell.
ThischangeisbroughtaboutinSikhslifebytheGuru.TheGurushowsthe
path.TheGuruimpartsunderstanding.TheGuruguides.TheGuruwatches
anddirects.
AndwhathadbeenthereintheSikhsmindinitially?Firstofalldoubt,next
outwardattractionsthatkeepthemindinvolved.Theworkingnatureofthe
mindissuchthattherearethoughtandthoughtsinterconnectedalwaysin
motion.Thismindkeepsusinvolvedintheworld.Weareson,daughter,

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father,mother,worker,boss,neighbor,citizenandsomanyotherroles.We
haveresponsibilitiesandduties.Wehavedesiresandneeds.Alltheseand
muchmoremakesforalifeweareliving.Shouldnotthesebeaddressed
alongwithourspiritualquest?ThelifethatGuruguidesustolivelooks
towardsourprosperityaswell.Ourhealthimprovesvisiblyandthereis
greaterstrengthtowithstanddiseasesthannormallyevenduringinitial
stagesofsimranwhenthesikhbeginstoabsorbGuru'sdirectedwayof
livingthelife.
TheSikhlooksaroundandfeelsthejoy.WhenthereissimranoftheGuru
mantraWaheguru,Waheguru,Waheguru...witheveryutterancethesikh
delightsatthewondrouscreation.ItisWahGuru,whetheritistheworld
aroundortheownbody,thereiswonderofcreationineverything.
AccompanyingthisSimranisthesecretguruguideddirectionoffeelingHIS
presenceaswell.FEEL,FEELandFEEL.DoSimranwithafeeling.
WhenGurbaniisrecitedFEEL.
WhenShabadislistenedFEEL.
AccepttheGuru'swordasabsolutetruth.
Asweenterandwalkthepath,therelationshipwithGuruisourfirstmost
importantstep.ThisrelationshipisfirstaddressedbytheSikhmeditative
pathofSimranwhichessentiallyhasJapasitscomponent.Wecanknow
whatSimrantrulyisbydoingSimran.
ItisthroughSimranthatwehavetoknowtheShabadGuruandforma
relationshipsothatweareabletomovetonextstepwheretherealityisnot
visiblenorisitapartofourexperiencebuthastobeacceptedastruthso
thatwevibrateatalevelwherewecanperceiveitandmakeitapartof
experience.

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3.Relati ng wi th Shabad Gur u

SikhmeditationsareallaboutrelatingtotheShabadinvariousforms.The
SikhmeditatestoknowtheShabad,tolivewithShabadandtobeonewith
Shabad
TheShabadiscommonnameforknownashymns(bani)inShreeGuru
GranthSahibjiandalsothesoundofcreationthecelestialsound
vibratinginallthecreation.
ShreeGuruGranthSahibjiisGuruandthebanicompiledthereinarethe
wordsofShabadGuru.
AllaboveisjustonlyreligiousknowledgetillthemindACCEPTSandKNOWS.
TheSikhmeditationsareallaboutmakingthemindknowandexperience
thetruth.Infacttheactualspiritualpursuitsaresimplyreshapingthemind.
Lettingthetruthcomeoutandbepartofexperience.
HowthiscanandisdoneisbyrelatingtotheShabadinallitsform
progressively.
TheShabadshowstheway,Shabadguides,andShabadisthecreativeforce
ofchange.ShabadisalwayswiththeSikhasShabadGuru.Itisthroughthe
Shabad,thatSikhknowstheCreator.TheCreatoriswiththeSikhthrough
Shabad.
ThebeginningofthejourneyistorelatewithGurbani.
Thefollowingaresomepungtees(lines)fromShreeGuruGranthSahibji
whichexplicitlystatehowtheSikhchangesthroughrelatingwithGurbani:

GurbaniistheLightthatilluminates(thepath)inthepresentworld;
bykarma(effort)itcomestoabidewithinthemind.||1||
SGGS67

ThroughGurbani,theIncomprehensibleGODiscomprehended.||1||
SGGS366

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ThroughtheGurusBani,(therealityof)SHABADthatgivesselfrealizationis
known.||7||
SGGS752

WhoeverutterstheWordoftheGurusBanitheGODisenshrinedinthe
mind.
SGGS1238

ThereareseveraldirectionsisSGGSjithatenabletheSikhtorelateand
connectwithGurbani.Thesekeysunlockthehiddenmeaningandopen
doors.Hereisanimportantkey

OGurSikhs,knowthattheBani,theWordoftheTrueGuru,istrue,
absolutelytrue.TheCreatorLordHimselfcausestheGurutochantit.
SGGS308

GurujicategoricallystatethattheGurbaniistobeacceptedastruthwhat
Gurbanistatesistrueandthatshouldbeknownassuch.
ThisstatementreflectstheattitudethattheSikhhastohaveandshould
develop.TheSikhacceptsthestatementofGurbaniastrue.Thismeans
thatthenegationanddoubtswoulddeprivetheSikhfromexperiencing
truth.Thehowandwhatwaydirectionofthoughttowardsthe
statementsisfineandpartofvicharthatGurbaniencouragesbutnegation
intheformofcannotbeandIdontbelievethiskeeptheSikhstuckinthe
levelofspiritualgrowth.
WordsofGurbaniaresimplestatementwithoutanyfillerwords.These
statementshavesimpledeepmeanings.Themeaningunfoldstomakethe

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Sikhgrowspiritually.Theunderstandinggivesdirectiontotheeffort
(udham)thattheSikhdoes.

HereisanotherimportantkeyforanearlystateinSikhslife.

Peoplebelievethatthisisjustasong,butitisameditationonGod.
SGGS335

HeunderstandstheBanioftheWord,andheisabsorbedintotheTrueLord.
SGGS412

TrueisYourCourt.TheShabadsymbolizes(thecourt).Contemplate(and
understand)thistruthandrevealedthroughtheWordoftheShabad.
MeditatingdeeplyontheTrueWordoftheShabad,Ihavemergedintothe
Truth.
SGGS144

Healoneperformsdevotionalworship,whomtheLordsoblesses;

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hecontemplatestheWordoftheGuru'sShabad.
SGGS429
Herethekeyisthevicharorcontemplation.Aslongastheattitudeisto
takeitassong(Geet)thentheSikhisrelatingtoGurbaniatsonglevelonly.
ButassoonastheattitudeshiftstowardsBrahamVicharthentheshift
occursandGurbanirevealstotheSikhthemeanings.Suddenlythereareso
manyAhamomentswithawarenessofunderstandingsthatcannotbe
easilyvoiced.
GurbaniisnotonlyBrahamVicharbutisanaspectofWahegurujias
ShabadGuruandasShabad.
ToappreciatethisaspectletuslookatthisstatementofGurujee:

Waaho!Waaho!istheBani,theWord,oftheFormlessLord.
ThereisnootherasgreatasHeis.
SGGS515

FortheGurmukh,BaniisGodHimself.
ThroughtheShabad(Gurbani),weareonewithHim.
SGGS39

HowawrittenwordisaShabadGuruandwahegurujiHimselfisakeythat
theSikhtolearn,appreciateanduse.Thepointsbelowmaygivesome
leads.

ThoughtsintheMindandWordsareinterconnected.Anywordread
evokesaconnection,meaningandevenfeelingsinthepersonreadingit.
Thesethoughtsareenergiesandcanbesaidtobeconnectedwith

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consciousness.Thelanguageissimplyasymbol.Whilelanguagecanhave
existenceoutsideahumanbeingintheshapeofwrittenword,butthese
symbolsaremeaninglesswithouttheconnectionwiththehumanmind.
Whenseveralpeoplereadwrittenwords,eachpersonhasadifferent
understandingbasedonthepriorknowledgeandexperiences.Eachpeople
thushavedifferentstatesofmind.Withmoreexperiencesthestateofmind
changes.
Whatismind?Whatisconsciousness?Theanswertothisquestionisvery
difficult.LetusnotgetinvolvedbutratherlookathowtheGuruswords
reveal.TheGurbanitellsusthreepointshavetobeunderstoodtogether
andinterrelationseen..
Thefirstandforemoststatementisthatthereisonenessallcreationis
intelligentconsciousness.Ekongkaristheforemostandleastunderstood
reality.ThesecondisthatitistheShabadthathascreatedtheworld(Utpat
parlaoshabdayhovaicreationanddestructionisbytheShabadSGGS
page117.).TheAnhadShabad(TheCelistialSound)isconsciousness
vibration,thecreativeforceshapingtheworld.ThethirdisthatGuruisever
withusalwaysandwithin.TheGuruisaccessedthroughSimranandcontact
isalsosomaintained(GurMereSangSadaHaiNaleysggs394).The
ShabadGuruwithinisaccessedandcontactedbecauseoftheShabadin
writtenformwhichhasbeenvoicedthroughtheSaintsandGurujibythe
ShabadGuru.

WeshouldunderstandthatinthespiritualworldwehavetoBelievefirst
andKnowlaterincontrasttothematerialworldwhereweseefirstand
thenbelieve.Thebelievefirstapproachwhenadoptedwithoutmuch
qualmswouldenabletheSikhtothenexperiencethespiritualrealities.Know
andbelievethatBaniisShabadGuru.TheShabadGuruiseverwithuswithin
asGuruguide.AswekeeponlivinglifeofHukamRazai(inawarenessand
acceptanceofworkingofHukam)ourhaume(selfidentity)beginsto
diminishtakingustowardsoneness.

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4. Wahegur u Si mr an
ThewordWahegurupronouncedvaaheguruismadeupoftwowords
wah(e)andguru.Thewordwahorwah(e)isanecstaticexpression
ofandwonder.ThewordguruisacombinationoftwowordsGumeaning
darknessandRumeaninglight.TheGuruthusmeansonewhoremoves
darknessbybringinginlight.

ThewordWaheguruisthenameofthesupremecreatorandagurumantra
forSimran.TheJapofgurumantrainducesachangewithintheSikh.About
this word Bhai Gurdasji who penned down Sri Guru Granth Sahibji as being
recitedbyGuruArjunDevjihaswritteninhisVar13asbelow:

WaheguruisGurumantra,whoserecitationerasesegotism.
VaaranBhaiGurdasji:Vaar13Pauri2

AVicharonthepurposeofGurumantrahastobedonebytheSikhsoasto
knowtheessenceofitsmeaningwhichisgraduallyunderstood.This
enablestheSikhtohaveproperstateofmindanddirectionduring
WaheguruSimran.

In japji sahib Guruji has at first instance itself declared that the way to
become Sachiar (pure person who is ONE with God) is live the life of
HukamRajai

Sohowcanyoubecomepureandtheveilofillusionbetornaway?
SaysNanak,bywalking(inlife)theWayofacceptanceofHukam(HIS
command)thatgetswritten(asdestiny)
SGGS1

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TheworldthatweliveinhascomeaboutbecauseofHukam,andsodowe.
Whatever happens is because of Hukam but the illusion is such that
everythingisseenasseparatelyexisting.Wealsolivethelifewithaseparate
selfidentity which is known as haume. This illusion of separateness in
spiritualcirclesisknownasduality.

AboutHukamGurujiexplainsasbelow:

ByHISCommand,bodiesarecreated;HisCommandcannotbedescribed.
ByHISCommand,soulscomeintobeing;byHISCommand,gloryand
greatnessareobtained.ByHISCommand,somearehighandsomearelow;
byHISCommand(Writtenaskarma),painandpleasureareobtained.
Some,byHISCommand,areblessedandforgiven;others,byHISCommand,
wanderaimlesslyforever.EveryoneissubjecttoHISCommand;nooneis
beyondHISCommand.SaysNanak,onewhocomestoknowHISCommand,
doesnotspeakwithaHaume(selfidentity).||2||
SGGS1
We thus have to SEE the working of underlying Hukam( HIS command ) in
the world we live in in everything. We have to live a life of acceptance of
whatever is happening (detachment) rather than in resistance when we
eitherlikeordonotlikewhatishappeningaround.
Life of Hukam Rajai is to live life with inner Anand. The up and downs do
notaffect.

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ThisisthestagewhereweareinOnenesswiththecreator.
However,inthelifeweliveintheillusionofmayarules.Thispreventsusto
knowtherealityofourorigintheMOOL.Asgurujiexplainsbelow:

RAAMKALEE,FIFTHMEHL,CHHANT:
ONEUNIVERSALCREATORGOD.BYTHEGRACEOFTHETRUEGURU:
BELOVEDFRIEND,myBELOVEDFRIENDstandingsoneartomeismy
BELOVEDFRIEND!
NowisKnown,theunseenLordhascometobeknown;(I)nowknowthe
Lord!
Theonewhoisnotseen,iswithineachandeveryheartsleeping(meaning
notawakeinourconsciousness)isthesweetestambrosialnectar.
HEiswithall,andcannotbeseparated;thefooldoesnotknowHIStaste(of
nectar).
IntoxicatedwiththewineofMaya,themortalisinvolvedwithtrivialaffairs;
givingintotheillusion,hecannotmeettheLord.
SaysNanak,withouttheGuru,onecannotunderstandthat
Lord,theFRIENDisstandingsonearwithineveryone.||1||
SGGS924

21

The illusion is strong, very strong. All our focus is outward towards the
world. This world exists, no doubt but the underlying reality is of transitory
nature and the wonder that is creation and its working ever eludes us. The
realitythusremainshiddenfromoursensesandthemind.
Thenatureofthemindissuchthatthoughtseverfillit.Thesethoughtsare
interconnected and ever running. These keep us involved and connected
withtheworlddayofdailyexistence.

Ourmindisoutwardfocusedandsoisnotabletoperceivethereality.

Thisfocusalsokeepsussteepedinsomanyfalseillusionsaboutthecreator
andthecreation.Fortherealitytobeknownourawarenesshastobe
focusedinwardaswell.OnewhoisnotSEENcanbeknownbygoingwithin.

TheJapofgurumantraisthewaytomovewithin.Letusseehow.
Gurujihassaidinjapjisahib:

Listeningandacceptingwithmindinastateofloveandhumility,
Isthe(real)pilgrimagedeepwithinthatispurifying.
SGGS1(Japji)

AndinJapjisahebjiGurujihaswritteninlengthontheimportanceof
Suniyelisteningandmaniyeaccepting.Thesepauriesaretobe
readagainandagain.

22

Listening(towhichonebecomes)theSiddhas,thespiritualteachers,the
heroicwarriors,theyogicmasters.Listening(towhichthatmade)the
earth,itssupportandtheSky.
Listening(towhichthatmade)theoceans,thelandsoftheworldandthe
netherregionsoftheunderworld.
ListeningDeathcannoteventouchyou.
SaysNanak,(listening)thedevoteesareforeverinbliss.
Listening(towhich)painandsinareerased.||8||
Listening(towhichthatmade)Shiva,BrahmaandIndra.
Listening(towhich)evenfoulmouthedpeoplepraiseHim.
Listening(towhichislikehavingthe)thetechnologyofYogaandknowing
thesecretsofthebody.

23

Listening(towhichislikeknowingthe)theShastras,theSimriteesandthe
Vedas.
SaysNanak,(listening)thedevoteesareforeverinbliss.
Listeningpainandsinareerased.||9|
Listening(towhichonereceives)truth,contentmentandspiritualwisdom.
Listening(towhichislikehaving)cleansingbathatthesixtyeightplacesof
pilgrimage.
Listening(towhichand)readingandreciting,honorisobtained.
Listening(tothatfromwhich)oneachievespeacefulmeditativestate.
SaysNanak,(listening)thedevoteesareforeverinbliss.
Listeningpainandsinareerased.||10||
Listening(towhichonehasaccessto)theoceanofvirtue.
Listening(towhichoneequals)theSheikh,religiousscholarsandemperor.
Listening(towhich)eventheblindfindthePath.
Listening(towhich)theUnreachablecomeswithingrasp.
SaysNanak,(listening)thedevoteesareforeverinbliss.
Listeningpainandsinareerased.||11||

SGGSJapji

WhatisthatwhichGurujihasaskedustolistento?
WearetolistentothewordWaheguruwhichisGurumantrawitha
connectiontoourmool(origin)andshabadwithin.
WearetolistentoGurbaniwhichisShabadRoop.
Wearetolistentopanchshabadwithinthatmadethefiveelementsthat
makesupthematerialworld.
WearetolistentoAnhadShabadwithinthatcomesfromtheNirankarand
createdtheBrahamroopworld.

SotheJapofWaheguruthegurumantraisthewaytobreaktheillusionof
maya and connect with the MOOL the origin . Amritvela ( the early
morning hour before 6.00 clock) is advised for starting this meditation. Do
JapofGurumantra.Repeatitandlistenwithintoyourownvoice.Thiswaya
certainpullisexperienceandtheawarenessbeginstoremainwithin.Letthe
thoughts run as such. If thoughts divert just come back and do the Jap of
Wahegurugurumantrabylisteningtothewordagainandagain.

As the Sikh does this meditation daily the awareness there would be
experienced ease in keeping the awareness within. The bodys muscles and

24

cells too would adjust. Gradually a liking would start. Now is the time to
movefurtherinmeditation.Atthisstageroleof
maniyeacceptancecomesinandbecomesimportant.

There are two obstacles which anyone on spiritual path has to face and
overcome or they would the bane stopping progress. The first obstacle is
DOUBTandtheotheroneisRESISTANCE.

GurusaysGODisnearwithin,thepersondoubts.
GurusaysGODiseverywhereincreation,thepersondoubts.
GurusaysJapofGurumantraistheway toreachtheMool, andtheperson
doubts.
ThepersonevendoubtstheGuru,andquestionstheoutlinedpath.

Our mind is used to material world and its ways. The ritualistic ways of the
religion look attractive and are easy to do. We are unaware of how the
illusion is being fortified through these attractive spiritual ways. Doing a
pilgrimage and bathing on a special day is the spirituality that easily
attracts. Asking a Pathi to do Akand path or paying for it is an easy way.
Doing path daily without any attempt to really understand and follow the
Gurus stated words gives only an illusion of being spiritual. The list is long.
Thetrapsofmayaaremany.
Simply reading Gurbani or listening to kirtan would not work till vichar is
doneandattemptmadesothatthemindfollowsgurusshownpath.

The Resistance is the second obstacle. We resist change. We resist new

ideas. We resist and question why any thing is happening to us. We resist
the ways of the world and happening not liked by us. This resistance mode
alsocomesinwayofspiritualprogress.Resistanceaspowerfullykeepsusin
attachment as direct attachment does. The spiritual way requires us to be
detached while living in the world. We are in acceptance without any
resistance.
Thusacceptancemaniyeisastatewhereweagreeandalsodonotresist.
We believe and act. We take things as such. We are cool when there is up
and we are cool when there is down. We enjoy the life in the world and
accptitsupsanddown.

Thisstateofacceptanceisofparamountimportanceinspirituallife.

25

This Doubt and Resistance can only be overcome, through a state of

acceptance.OurmindhastoreallyagreeandactonGuruswords.Wehave
to act on Gurus words. This agreeing is believing the Gurus words. This is
acceptanceandthestateofmaniye.

InthisstatewhentheGurusaystheGODisnearyou,weacceptassuch.We
keepacceptingsuchandsoonbegintofeelthatGODisnear.

In Japji Sahib the Guruji has written and described the stage a Sikh reaches
whenthrowingasidedoubttheguruswordisbelievedandacceptedbythe
mind.

Thestate(spiritual)thatacceptancebringsaboutcannotbedescribed.
Onewhotriestodescribethisshallregrettheattempt.
Nopaper,nopen,noscribecanrecordthisstate.
SuchistheImmaculatestateofNaam(therealreality).
Onlyonewhosemindaccepts(GuruswordsabouttheNaam)
comestoreachsuchastateofmind.||12||
SGGS1(Japji)

There are three more pauries (stanzas) about the state that maniye
(believing)opensup.
This is a subtle spiritual step that opens up the door that takes the mind
frombeingsolelyengrossedinmaterialworldobliviousofunderlyingunseen
reality. The unseen reality is Naam , the real reality that is presence of
Waheguruji.ThisrealrealityisOnenessallaround.Theconnectionwiththis
real reality is start of living again in our true home . Can this state be
described,itonlyhastobereachedandexperienced.TheGurujiassertsthat
believingthisunseenrealityisthedoor.Thisbelievingisnotjustintellectual
talkwhichisknownbutafeelingbasedconnectionwhichisacceptedbythe
mind.
Tomakethispointmoreclearletuslookatonequalitywhichiswithinus
enthusiasm. Presently you may not be feeling this, but just get up and do
any work with enthusiasm assuming you are already enthusiastic. Believe

26

andactenthusiasticandyouwouldfindthatyouhavebecomeenthusiastic.
Do the same with some other quality. You can act very confident and you
wouldfindthisqualityismanifestedinreality.
Ourmindlivesinmaterialworldsohowcanitaccepttheunseenrealitynot
yetmanifested.WhenGurusays(Gurumeresang,sadahehnale..)iswithin
all along then accept and act as if Guru (shabad) is within and the reality
wouldmanifest.

The Mool which guru states is the real reality and the gurumantra
Waheguru is the key that starts the Sikh towards meditation path that
connects with the Mool our origin. This one word is the connecting link.
This enables us to repeatedly keep telling our mind the true reality till the
mindbecomesabelieverandliftsitsvielthatblocksourconnection.

LetusseehowWaheguruSimranconnectsuswiththeMool.
TheWaheguruSimraniscloselyconnectedwiththeMOOLMantra.

ShreeGuruGranthSahebjibeginswithMoolMantraandWaheguruSimran
withadirectlinkisfocusedtowardsthechangebacktoorigin.Hereishow
thedirectiontakesus.

EkoNkaarEkoankaarsymbolizesHIM.TheEKwhichmeansone
symbolizesoneness.ThereisonlyHEintheentireuniverse.Everythingis
HIMincludingusandthematerialworld.TheOngkarsymbolizesHIScreated
universe.Fromtheformlesshascomeineverythingandsoisuniversal
consciousness.Thecreatedworldisamayawhichmeansitappearsreal
butisnotreal.

OnewhoisnotSEENcanbeknownbygoingwithin.TheJapofgurumantra
isthewaytomovewithin.ThereisonenessandWaheguruSimranalong
withGuruswisdomleadsustoconnectuswithourmool.TheMoolmantra
guidesusinthispath.

sat naam Sat means truth. Truth is that which does not change. Eternal
Truth is His Name (identity).He is also our real identity. Our individual
consciousnessissimplyHISconsciousnessintermingledwith(anillusionary)
egothatcreatesexperienceofseparateness.ThecreatedworldisalsoSat

27

aplaceherecreatoralsoresides.Infactcreationishisanotherroop.

Gurujisays

ThisworldistheHouseoftheTrueLord;
withinwhichdwellstheTrueLord.
SGGS463
Andalsosays:

ThiswholeworldwhichyouseeistheroopoftheLord;
thisroopoftheLordbecomesvisible.
SGGS922

WhiledoingWaheguruSimranSEESatswaroopofWahegurueverywhere
andineverything.

Thisroopmaynotbevisiblefirstbutistobeacceptedastrue.Keepdoing
Simran.Doitdailyeverywhereandlookingateverything.Reciteandaffirm
throughShabadsofGurbani.TherearemanyShabadsinGurbaniwhich
statethistruthandaretoberecitedalongwithWaheguruSimran.

ThisSimranisWah!Wah!Wah!.....ThisSIMRANisjustTUHI!TUHI!TUHI
!observingwhatisnotSEENbutisthere.LaterhavingtheFEELINGof
presence.

28

AASAA,FIFTHMEHL:HeHimselfisthetree,andthebranchesextendingout.
HeHimselfpreservesHisowncrop.||1||whereverIlook,IseethatOne
Lordalone.Deepwithineachandeveryheart,HeHimselfiscontained.||1
||Pause||HeHimselfisthesun,andtheraysemanatingfromit.Heis
concealed,andHeisrevealed.||2||Heissaidtobeofthehighest
attributes,andwithoutattributes.BothconvergeontoHissinglepoint.||3
||SaysNanak,theGuruhasdispelledmydoubtandfear.Withmyeyes,I
perceivetheLord,theembodimentofbliss,tobeeverywhere.||4||17||
68||
Sggs387

WhenHEsointended,HEcreatedtheworld.Withoutanysupportingpower,
HEsustainedtheuniverse.HEcreatedBrahma,VishnuandShiva(birth,
sustainanceanddeathcycle);HEfosteredenticementandattachmentto
Maya.||14||HowrareisthatpersonwholistenstotheWordofthe
Guru'sShabad.HEcreatedthecreation,andwatchesoverit;theHukamof
HISCommandisoverall.Heformedtheplanets,solarsystemsandnether
regions,andbroughtwhatwashiddentomanifestation.||15||
SGGS1036

29

kartaa purakh He is the Doer of everything. Karta Purakh means that HIS
presence is the real creative force. Everything in the world including the
physicallawsaresobecauseofHISpresence.HEistherealkarta(thedoer)
theinvisiblecreativeforce.ThisforceasShabadroophascreatedtheworld
.

ThehukamoftheWahegurujiasprevailingintheworldisnoteasily
perceived.WhiledoingWaheguruSimranOBSERVEtheHukam.Gurujihas
explainedsoinJapjisahib(thepauriisgivenabove).
Hukamiseverywhere.AllactshaveHukamunderlyingthem.

EverythingisKudrat(powerofcreationthatunderlies)andYOUarethe
CreatorandCreated(both);allpowerfulHoliestoftheHoly.SaysNanak,
when(everythingis)seenwithHukam(prevailingandunderlying);
HEisseenandpervadingthecreation.||2|
SGGS464(asadivar)

UnderstandingactionofHukamandseeingitinactionisthewaytoknow
thecreator.TheHukamandHukmibothcoexists.ThisisthewayofSimran.
RepeatWaheguruandSeetheHukaminplayisthewaytowardsbeing
awareofonenessandSeeingthecreatorWaheguruinCreation.

Ourmindisnotaccustomedtothiswayoflookingatcreation.Themindsees
itselfseparatewithawillandselfidentity.Soiseverythingseeninthis
worldseparateandwithseparateindividuality.Theworldis
compartmentalizedandsoalsoourindividualactions.Wearelivingina
worldofcontexts.Withinthecontextofthismaterialworldwehave
individualityandindividualwill.ChangethecontexttoprevailingHukamand
ourwillisalsowithintheHukamandsoalsoouractions.Dowehavea
separatewill?Answerisyesandno,dependinguponthecontext.

30

Anexampleforunderstandingisacomputergame.Thecharacterwithin
actsandthereisacorrespondingeffect.Isnotallactionsalreadywithinthe
programmewhereasvisibleareonlythosebeingplayed.Samewaythis
worldisaworldofpossibilitiesandouractionsarewithintheframework
connectedwithourthoughtswhichareinfluencedbybeliefscreatedby
previousactionsandcollectiveconsciousness.Justthinkdowereallyhave
anindependentwillorthewillonlyappearstobeindependent.Inreality
oursupposedlyindependentwillisfullydependentandinfluencedbybeliefs,
circumstances,situations,environmentalinputs.Itchoosestheactions
programmedfromthepossibilitiesgivingillusionofseparateness.

DoWaheguruSimranandcontemplate.AsGurujisaysdoVicharwhichisan
inherentpartofSimran.ThisSimranonHukamispossiblewhenwemove
withinus.Whenourawarenessisfunctioningfromafocalpointinthe
materialworldweareconnectedwiththematerialworld.Changethefocal
point,bringawarenesswithinandtheviewfromwithinisthenconnected
withtheviewthatisbehindthematerialworld,theactionofhukamand
presenceofHukami.AsGurujisaysbelow:

ByGuru'sGrace,onewhodieswhileyetalive,understandsHukam.
SGGS555

Todiewhilealivemeanstotheattractionsoftheworld.Itislivingdetached.
Thisneedstobeelaboratedmore.

Firstaboutthenatureoftheworld.Thesciencetellsusthatfurtherto
subatomicoraquantumlevelthematterisvibration.Atsubtlelevelitis
energyanintelligentenergy.
Weliveinthisworldwithourawarenessfocusedoutward.Weare
connectedwiththeworldwiththought,emotionsandatsubtlelevelenergy
links.Thefivepassions(kama,krodh,lobh,moh,ahankar)areourever
companions.Thisissobecausethematerialworldisaworldofduality.It
hasloveaswellasfear.Ifthereisangersoalsothereisaffection.Wehave
desiresandneeds.Howcanwecomeoutofthisandbeinloveandpeace?
Howcanwebecomepureandremovetheshackles?Gurujisansweristo

31

liveinHukamandRaza.Thiswayoflifegetswrittenasourkarmaleadingto
Bhag(gooddestiny).

Razameansacceptanceandcontentment.Itmeansnottobeaffectedbyup
anddownsofthelifeandtoremaineven.Thismeansanunderstandingof
unseenreality.Therazaisdetachmentbutnotdenyingorresistance.The
worldislivedinbutwithoutbeinginvolvedwithpassions.Itislivedwith
finerqualitiesoflife.Itistolivealifeoflove,confidence,tolerance,peace,
helpfulness,sharing,esteemandenthusiasmandwithawarenessofbeing
jyoteswaroope.Thisstateisnotachievedthroughanyfightwithourmind
orresistingtheflowoffivepassionstheworldbringsbutthroughinner
connectionandSimran.

Theinnerconnectioncomeswhenawarenessisshiftedwithin.Gurbanialso
callsthisstateunman.
ListentojapofgurumantraWaheguruwhilerecitingittilltheawarenessis
pulledwithin.Keepthefocalpointofawarenesswithinevenwheneyesare
openanddoingchoreswhichareautomatic.KeepuptheSimran.

TheSikhdoesnotfightsthemindsoveritsevermovementofthoughtsnor
triestostillit.
TheSikhinsteadmoldsanddirectsitwithjapofGurbaniandSimran.
TheSikhdoesnotresistwhathashappened.TheSikhacceptsthehappening
whetherrightorwrongandtakesfurtheraction.
ThelifeoftheSikhisnotpassive(fatalistic)butethicallydynamic.
AstheSikhcontemplatesonHukamandobservesitsplaythetrue
detachmentcomesin.Withhukamandhukamiaroundhowthepassions
cantrouble.
TheSikhthenlivesasbelow:

WhentheWordoftheShabadabidesonedeepwithin,thirstanddesireare
quenched.WhenoneunderstandstheHukam,hismindplaysthelifegame
aschess;controlledmindthrowingthedice,.||3||

32

SGGS793

nirbhaoWithoutfear.FearisnotapartofHIM.Fearisanillusionarypart
ofcreation.Aworkofmaya(thegrandillusion).

nirvair Without vengeance or anger. This again does not symbolize HIM
butismaya.Theseexistinthecreatedworld.

(TheWahegurujisessencehasnottobeidentifiedwithhavingevenaniota
offearorvengeance.AshumansthefirstattemptistothinkofaGodlike
humanbutwithSuperhumanpowers.Godisnotatalllikethat.Guruji
explicitlystatethatWahegurujiisnirbhaoandnirvair.Tobeabsolutely
clearGurujifurtherexplainstheMoolasbelow.)

akaal moorat Undying form (deathless).HE is eternal. Ever same. Has

timelessexistence.Deathisthereinthecreatedworld.

ajoonee Unborn. Birth and death is in the created word. He is akal

meaningeverlivingandhasnotbeenborn.

saibhaN Not begotten, being of His own Being. Saibangh means exists as
suchandselfcreated.ThereisnootheronlyHIM.

With the above clarity, the Sikh can shift away from what is seen in the
worldsomanyconceptsaboutGod:
God with human form; as an idol. As an angry revengeful God. God that
createsearthquakesandbringsuntoldmisery.

TheSikhhastobeclearaboutwhataspectsofGodarelurkinghiddeninthe
mindandchangethesetogurmatguidedknowledge.

gurparsaad.BytheGraceoftheGuru,madeknowntomankind.

33

WearesomuchinanillusionofseparatenessandourownidentitythatHIS
knowledge can come only through Gurus grace. Only a real guru in one
withHIMcanimpartthisknowledgeandshowthepathofselfrealization
realizationandawarenessofourtrueorigin.TheGuruisONEwithHIMand
shows us the path to meet HIM within us where HE then as GURUGOD
(ShabadGuru)guidesfurthertobringintheawarenessandUnion.Allthisis
aworkofgrace.ThePrasad,thatonlytheGurugives.

TheShabadGurumeetsusfirstintheworgsofGurbani.ThepullofGurbani
takesourawarenesswithin.Thepathofsimranmakesusseetheprevailing
hukam. The Sikhs spiritual knowledge gets perfected through association
and vichar of Gurbani. When the Sikh keeps awareness within then the
Anhad is heard and so also the guidance of Shabad Guru within. The stage
whenhaumeisshed.

ByGuru'sGrace,Heabidesinthemind,and
ego(separateidentity)isdrivenout.
SGGS31

Waaho!Waaho!ThosehumblebeingseverpraisetheLord,untowhomthe
LordHimselfgrantsunderstanding.ThroughJapofWaaho!Waaho!,the
mindispurified,andegotismdepartsfromwithin.
SGGS515

34

5.Waheguru Simran : Five Khands of

Japji Sahib

In Japji Sahib five khands have been described. Khand means a part. These
KhandscanbedescribedasfiveaspectsorstagesofspirituallifewhichSikh
has to move through to become panch parvan. These guide the Sikh
towards spiritual direction that has to be taken. An understanding of these
khandsisimperativeforawarenessofspiritualdirection.ForaSikhVicharof
GurbaniisapartofSimran.
Simran is remembrance with an aim towards knowing, then closeness and
thenonenesswithWaheguruji.TheVichar(thinkinganddwellingonatopic
for knowledge and understanding) of the five Khands described by Guru
NanakDevjiinJapjiSahibgivesunderstandingandclarityofthepath.

LetuslookhowGurujidescribestheseKhands

1.DharamKhand

This Khand refers to the karmic life of beings on earth and their daily tryst
withKarma.GurujihascalledearthaDharamshal(ahomeofDharma).This
ishowGurujidescribetheDharamKhand.

The earth is a place where day, night, day and date have been
created along with Air , water ,fire and the Sky. There is so much
variety of living beings on earth. As are their deeds and actions, so is
their result. The law of Karma thus is behind their life circumstances.
Theresultofkarmamaylookunjustifiedoutwardlybutisacorrective
justiceofthelawasinHIStruecourtonlytruthprevails.Itisalsothe
karma done while living on earth that attracts the Nadar (Grace),
whichisthesignthatthepersonisnowopentodwell innextkhand.
The Sikh receives the fruit of his thought and action and goes ahead
throughJapandSimran.SuchistheDharmaintheDharamKhand.

35

Comments:

Guruji has pointed out how the beings are living the karmic life on earth
and has given the way out for moving on to other khands. The working of
law of Karma is closely connected with our thought and deeds. As are our
thoughts so are our life circumstances. The direction our life is taking and
events good or bad (as per our own interpretation) are all results of our
thinking and feelings. It is the beliefs that our mind has which attract the
circumstances. The five passions ( kam,kroth,lobh,moh and ahankar) in a
hiddenwaydominateourmindsthoughtsandourbehavioursotheresults
wouldobviouslybeinsynchronicity.
The way out is in shifting the minds thought pattern. It is in transforming
the mind bychangingthefocus. We havetowin our mind toshifttowards
the way of life of the Gurmukh. Guruji does not ask us to control the mind
or resist the five passions but shift and change our lifestyle and thoughts.
Thisisaccomplishedthroughembracingthelifestylealignedwithdirections
ofShreeGuruGranthsahibji.

Guruji has referred to this way as japeh jai. Jap means to repeat. By
repeating and doing an action again and again the change the
transformation comes in. Here we are transforming the mind so the new
thoughtisrepeated.ThewayoftheGurmukhhastohaveregularity.These
shifts comprise in having regularly a life where there is satsang, nitnem,
Gurbani kirtan listening, Gurbani Vichar, Waheguru Simran, seva, sharing
andtruthfulliving.ThesebringNadargraceandtheSikhstartsdwellingin
otherKhands.

2.GyanKhand:
TheGurbanialthoughsimpleinwordshasmeaningsbehindeachandevery
word. As Vichar is done the Gurbani opens up doors and more doors of
knowledgeandwisdom.FirstletusseehowGurujihasdescribedtheGyan
Khand:

To speak of is the Karma of Gyan Khand.. So many winds, waters

36

andfires;somanyKrishnasandShivas.SomanyBrahmas,fashioning
formsofgreatbeauty,adornedanddressedinmanycolors.Somany
worlds and lands for working out karma. So very many lessons to be
learned! So many Indras, so many moons and suns, so many worlds
andlands.SomanySiddhasandBuddhas,somanyYogicmasters.So
manygoddessesofvariouskinds.Somanydemigodsanddemons,so
manysilentsages.Somanyoceansofjewels.Somanywaysoflife,so
manylanguages.Somanydynastiesofrulers.Somanyawarepeople,
so many devotees , says O Nanak, His limit has no limit! || 35 || In
the realm of wisdom, spiritual wisdom reigns supreme. The Sound
currentoftheNaadvibrates,amidstthesoundsandthesightsofbliss.

Comments:

Itis often saidthatthespiritualpath istravelledalone.Quitetruethetrue

seekerhastoresistthemindsinclinationstofollowwhatmassesaredoing.
In the beginning there may be like minded satsangis and later has to go
further alone with only the Guru as company. The mind also has to be
focusedontheformlessGODnotvisiblebutintheallform.Whenthemind
worships the form the devotee is not able to go beyond form. This is
probablythereasonGurujiaskstheSikhthatthekarmaofGyanKhandisto
knowvastnessofcreationandthatformsthatthemindmaybetemptedto
worshipareonlypartofWahegurujiscreation.

The purpose of gyan is not simply to know but to transform as well. The
spiritual knowingness transforms and bring the Sikh nearer to the
Waheguru.ThewordwaheguruitselfdirectstheSikhtolookattheHukam
prevailing,thevastnessofcreationandtheseetheunseeninthecreation.

There is love (preet) that develops in this ever proximity . There is

humbleness that builds up through dwelling in this gyan. The
transformationisanaccesstotheworldofNaadandAnand.

37

3.Saramkhand
ThisishowGurujidescribestheSaramkhand.

Intherealmofhumility,theWordisform.Thesearefashionedwith
incomparable distinctness here. These things cannot be described.
One who tries to speak of these regrets the past. The surt
(awareness), intellect and understanding of the mind are shaped
here. The consciousness of the spiritual warriors of spiritual
perfection,areshapedthere.

Comments:

This is the khand of humility. The selfidentity ( haume) within a created

beingisthecausethatthecreationexists.Thewholecreationisrestingon
being having separate identity. So the creator is also distinct and separate.
The haume also is the way to come out. In the way through Waheguru
Simran, the mind is reshaped to accept haume ( the consciousness of
separateness vs oneness ) where jyote is in jyote.. How this comes about,
cannot be fully described but has to get involved to get inkling. This is
shabadsurt interplay. The awareness of the Sikh changes. The Sikh begins
tointuitivelyknowmeanings.ThemindoftheSikhistransformed.Thereis
humblenessinwordsandaction.

4.KaramKhand

ThisishowGurujihasdescribedKaramKhand

Intherealmofkarma,theWordisEffort.Nooneelsedwellsthere,
exceptthegreatspiritualheroes.Theyaretotallyimbuedwiththe
onenessconsciousness.Theyaresewntogetherwiththecreator
filledwithaweofHISglory.Theirform(mind)cannotbedescribed.
Theydonotdie(donotreincarnate)andsoneitheraredeceived(by
maya)whenwithinwhosemindstheLordabides.Here(inKaram
Khand)devoteesofmanyworldsdwell.Theyareinanand(spiritual
joy)astheTruelordabidesintheirmind.

38

Comments:

InKaramkhandfruitofeffortisseen.Whatbetterwaytoteachthanto
showthegoaloftheeffort.InthebaniArtiGurujihassaid
Thouhavethousandsofeyes,andyetThouhavenoeyes.Thouhave
thousandsofforms,andyetThoudonothaveevenone.Thouhave
thousandsofLotusFeet,andyetThoudonothaveevenonefoot.
Thouhavenonose,butThouhavethousandsofnoses.ThisPlayof
THEEentrancesme.
ThisistheSimranofdevoteesinKaramKhand.Imbuedwithonenessthe
onewhoseesthroughtheireyesisHIM.onewhowalksisHIM.Onewho
talksisHIM.OnewhohearsisHIM.Herethehaumewhichisselfidentity
creatingillusionofseparatenessisrelegatedtobackground.Weliveina
contextualworld.Wehavefreewill,butatthesametimecomingoutofthe
contextofourfreewillworld,allwillisHISwill.SoourfreewillisHISwill.
ThedevoteeevermakesefforttoliveinonenessinHISpresencewithin
andoutside.Thiseffortsewsthereawareness(everattemptingtoremain
outwardinthematerialworld)withinwiththatofthecreatorandso
becomeinnerconnected.
5.SachKhand
ThisishowGurujihasdescribedSachKhand

IntherealmofTruth,theFormlessLordabides.Havingcreatedthe
creation,HEwatchesoveritandHISNadar(GlanceofGrace),
bestowshappiness(tothedevotee).Thereareplanets,solarsystems
andgalaxies.Ifonespeaksofthem,thereisnolimit,noend.There
areworldsuponworldsofHisCreation.AsisHIScommands,sothey
operate.SaysNanak,observe(thisplayofHukam)anddoVichar.
Theeffortisahardpath

Comments:

TheadobeoftheCreatorisSachKhand.Sach(true)becauseallelseis
creationwithnopermanence.Thecreatedareeverchanging.Everythingis
withinthecycleoflifeanddeath.Nothingissamefrommomentto
moment.SuchistheplayofMaya.Eventimeisanillusion.Creationcomes

39

andcreationgoes.Onlypermanenceisthecreator.SotheKartaisSach
(truth)ascomparedtocreationwhichissobigandappearsrealbutisnot
so.TheplayofcreationisunderHISHukam(command)asGurujihas
describedinjapjisahibinthebeginningpauries.Theformlessistobefound
throughobservingandlivingthroughHISHukamraza.Thisishowthe
shacklesofMayaarebroken.InGurbanilotofimportanceisgivento
Vichar.InfactVicharispartofSimran.VicharandthentheeffortofSimran
isthehardpathadevoteetravels.Aswhenthefruitisripethefarmer
plucksitsotheCreatorbestowsthenadaronthedevotee.Thedevotee
thenisnearertothecreatorwiththeillusionofmayaandofHaumebeing
lifted.

40

6. Waheguru Simran: Shabad Naam

WhilereadingSriGuruGranthSahibJi,theSikhoftencomesacrosswords
ShabadandNaamandwondersattheirmeaning.
AnattemptismadeheretoexplainNaaminsimplewordswithGurbani
beingtherealguide.
GurbaniexplainsthattheShabadisthecauseandcreatoroftheuniverse.
WholecreationhasbeenandisbeingcreatedbytheShabadandShabad
endsthecreationaswell.

SGGSpage117

CreationanddestructionhappenthroughtheShabad.
ThroughtheShabad,creationhappensagain.
TheGurmukhknowsthattheonlyTruthHIMSELFispervading.The
Gurmukhunderstandscreationandmerger.||1||
SGGSpage117

AsexplainedbyGurbanibeforecreationtherehadbeenonlyVismad
blissorwonder.

Wecanonlyexpressasenseofwonderaboutthebeginningfromthevoid
(nothingnessascomparedwithsomething).Theabsoluteabidedendlessly
deepwithinHimselfthen.
SGGS940(sidhgost)

Forendlesseons,therewasonlymist(obscurity).
SGGS1035

41

TheworldwascreatedthroughtheshabadthecreatororGod.Andthe
createdworldareflectionofthebliss:

TheworldisareflectionofHIM;Whohasnofatherormother.
SGGS1035

TheShabadisallpervading.Theprocessofcreationanddestructionever
keepgoingincycles(smallandbigger).Theseareevergoingon.
Whateverisbeingcreatedgetsdestroyed,andthencreationoccursagain.
Withinthecreatedalsoareelementsofcreationdestructioncreation.
Arenotourbodycellsbeingdestroyedandregenerated?
Eventhestonesandmetalshavinglongerlifearesubjecttoentropy.In
naturenothingeverremainssame.Atquantumlevelthiscycleofcreation
destructioncreationisevercontinuingandsoalsoatthelevelofgalaxies.
Allcreationisinalivingvibrantcreationcyclelikewavesonwaterinasea.
GurbaniexplainsthatwithinallandeverythingistheShabadthecreator
andalsohowtheNaamrevealstheunseen.

SGGS944
ThatShabaddwellsdeepwithinallbeings,
UnknownandInvisible;whateverisseen,thereisseentheShabad
(pervading).
Listen,youhermitsandYogistheexplanation(revelation)aboutthe
Shabad.ItisthatwithouttheNaam,thereisnoYoga.
ThosewhoareattunedtotheNaam,remainintoxicatednightandday;
ThroughtheNaam,theyfindpeace.
ThroughtheNaam,everythingisrevealed;
ThroughtheNaam,understandingisobtained.
SGGS944

42

Shabadisthecreativeforce.Theuniverseiseverchangingandillusionary.
UniversehascomeoutofSunn(void).

Scientistsareasyetunawareoforiginofmatterandconsciousness.Already
thescientistsarelookingattheconnectionofmatterwithconsciousness
andzeropointenergytofindtheanswer.

GurbaniexplainsthattheonlySatt(truth)isWaheguruthecreatorand
thecreationislikeabubbleinwaterorlikewavesonthewater..Naamis
thesupportthatpervadesthecreation.Naamisastateofbeing.

NaamistheessenceoftheKarta(creator)thatpervadesandthroughthe
NaamconnectiononeconnectswithWaheguruji.
Gurbaniexplainsthat:

SGGS284
TheNaamistheSupportofallcreatures.
TheNaamistheSupportoftheearthandsolarsystems.
TheNaamistheSupportoftheSimritees,theVedasandthePuraanas.
TheNaamistheSupportbywhichwehearofspiritualwisdomand
meditation.
TheNaamistheSupportoftheAkaashicethersandthenetherregions.
TheNaamistheSupportofallbodies.
TheNaamistheSupportofallworldsandrealms.
AssociatingwiththeNaam,listeningtoitwiththeears,oneissaved.
ThosewhomtheLordmercifullyattachestoHisNaam

43

ONanak,inthefourthstate,thosehumbleservantsattainsalvation.||5||

SGGS284
LetuslookatanotherexplainationwithinSGGSji.

SGGS436
HEHimselfadornedHimself;HEHimselfcreatedNaam.
HEcreatednatureasadualityandseatedHimself
withinthecreationbeholdingitwithdelight.
SGGS436

Thecreationisaduality,meaningfrombeingONEHEcreatednatureto
appearasmanywithadualidentityonetrue(sat)andtheother
illusionary.Thecreateddonotidentifythemselveswiththecreator.This
separateidentityanddistinctivenessisallpervadingintheworld.The
directionofspiritualityistoshedthisgrandillusionandbeONE.
TheNaamisHIScreationandisthewaytowardsbecomingONE.
WithNaamweconnectwithWahaguruthecreator.
TheShabadenablesustoconnectwithNaam.

SGGS644

ThroughtheShabad,theNaamsproutsup;throughtheShabad,weare
united(withcreator).WithouttheShabad,thewholeworldiscrazy,losing
lifeinvain.
SGGS644

44

Thelifeweliveisdefinitelycrazy.Welookforhappinessinthingswhichdo
notgivehappiness.Wearedrivenbyfivepassionswhichruleour
behaviour.Wedesire,desireanddesire.Weareanxious,stressedandin
everfear.IfonlywecouldhavehadNaamthenwewouldhaveexperiences
oftruejoy.Thefearandanxietywouldnotplagueus.Trueprosperitywould
bewithuswithoutbeingtroubledbyfivepassions.Thislifehascommunion
withGod.Wewouldhavecompanyoftruthandwouldhavejoylivingas
cocreator.

TheShabadalsomanifestedasBani.ThewordsofGurbaninotonlygive
spiritualwisdombutchangesourstateofmind.TheGurbanitransformsour
mind.WethenbegintoperceiveNaam.Weconnectandaresurrounded,
immersedinNaam.Naamisthenseenasouressence.TheSikhandThe
Naamarethenone.

Mindisdrenched,bybeingattunedtotheShabad.
WithouttheNaamthereisnoothersupport.
SGGS1031

SGGS1066
AstheGurbanigetsknownintheworld;
SowiththisBani,theNaamisobtained.
SGGS1066

SGGS910

Thereisnoworship,otherthanthroughtheNaam;
theworldwanders,deludedbydoubt.
SGGS910

45

NaamisaStateofBeing.
WiththetouchofNaamweareintouchwithourorigin.
WefeelWaheguruji.
WesenseWahegurujiwithinthecreation.
WefeelHISpresence.WeobserveHISHukamprevailingintheworld.
TheGurbaniisShabadroop.ReadingGurbani,knowingGurbani,listening
Gurbani,singingGurbaniourstateofmindchangesandthenweconnect
withNaam.
TheShabadistheTrueGuruthatiseverwithinus.TheShabadGuruspoke
throughtheTenGurus.TheShabadGuruisenshrinedinGurbaniShabads.
AswedoSimranwegowithin.WethendocommunionwiththeShabad
Guru.
TheShabadGurutalksthroughinnerdialogue.
TheShabadGuruexplains.ShabadGuruhadguidedthesaintsandisever
thetrueguidenow.InkalyugGuruNanakcameandHISGurubeingShabad
Guru.TheShabadasGurbaniguidesandtakesuswithinintouchwith
Naam.

SGGS1306

Searchwithyearningmindcallingout,""Guru,Guru"".
MyBelovedLovestheLove.
SGGS1306

46

SGGS910

TrueBanispeaktheTruth;enshrinesloveoftrueNaam.
TheDestroyeroffear,theDestroyerofsin;
myGodistheonlysupportintheend.
HEHimselfiseverywhereandeverything;SaysNanak,thisawarenessis
knownthroughthegloriousNaam.
SGGS910

SGGS293
TheninetreasuresareintheAmbrosialNaamofGod.
Withinthehumanbodyisitsplaceofrest.TheDeepestSamaadhi,andthe
unstrucksoundcurrentoftheNaadarethere.Thewonderandmarvelofit
cannotbedescribed.

SGGS293

GazeuponGod,thewonderous.
SGGS837

47

7. Naam Rang

Naam is a state of being that imbues the Sikh doing Naam Simran in the
Naamrang(color).WithNaamSikhlivesconnectedwiththemool(origin).

Gurujihaveexplicitlystatedthat:

sggs441
Omymind,youaretheembodimentoftheDivineLightrecognizethyown
origin.Omymind,theDearLordiswithyou;throughtheGuru'sTeachings,
enjoybeingimbuedinHIScolor.
sggs441

When the Sikh begins to be imbued in Naam Rang there begins a

transformation.Frombeingasevak(devoteeservant)theSikhbeginstofeel
HIS presence. The unfolding is from being separate individual towards
oneness.
The transformation is brought about by Simran. The Simran is the Gurmat
way to make our mind know the sat (truth), accept the sat (truth), belive
thesat(truth)andtoliveasembodimentofsat(truth).

The above words of the Guruji that Man Thoon Joth Saroop Hai Aapanaa
MoolPashhaan.isadirectiveaddressedtothemindoftheSikh.Themind
hastobetoldagainandagainthatitisjyoteswaroop.
The mind by virtue of being a human believes in selfidentity. The mind
believesitselfahumanbodyandtheself(haume)isthedrivingforceinthe
worldofmaya.Thelifethatisbeinglivedandallitsbehaviouristovindicate
and sustain this belief. The whole mayas structure of worldly affairs, the
emotionsandthinkingistokeeptheindividualityalive.

48

Becoming jyote swaroop is a transformation from a Haume (individual

selfidentity) to a Mool aligned identity with the element of Haume
graduallyfadingaway.

Mindresiststhechange.Theresistsanyinwardlook.Themindalsoresists
anynewideas.Apotenttoolthemindusesisdoubtanddisbelief.Insucha
scenariohowaSikhcanexperienceNaamrang.
TheSikhhasGurbani.TheSikhthatstretchesishandisheldbytheGuru.
TheGuruguidestheSikh.ThewayoftheGuru,thegurmatisthepathto
travel.TheSikhdoesSimranforthepurposeofbeingimbuedwithNaam
.TheGurubestowstheSikhwiththewealthofNaam.
LetusfirstseewhattheNaamexperienceisandhowitunfoldswithNaam
Simran.

1. TheshiftbeginswhenreadingofGurbanimovestoVicharand
Simran.

2. WithSimranthesurt(awareness)oftheSikhgoeswithin.Thesurt
likestorestwithin.TheSimranisdonewithinthemind.

3. WithSurtbeingincreasinglywithinwhilereadingGurbaniandduring
WaheguruSimrantheremaybeexperiencesofbodyachesinthe
neck,shoulders,foreheadandexperienceofheatontopofhead.This
passesawayaftersometimeasthebodydoesreadjustments.

4. Therearefaitheventsinthelife.Theheathimproves,issuesget
resolved,thereisprosperity.TheSikhdevelopsrelationshipwiththe
GuruandbecomeawarethatGuruandAkalPurakharesame.The
SikhasksresponsiblyfromtheAkalPurakhandthefaithrequestgets
fulfilled.

49

5. Feelingofdetachment.Responsiblewithdrawalfromfamily
relationshipsandsocialactivities.Thisdetachmentisnotgivingup
butismoreinthenatureofbecominganobserver.Thegripof
attachmentislessor.

6. Quietnessbeginstodevelopalongwithincreased"selftalk."Thereis
awarenessthatShabadGuruiseverwithin.Thereiscommunionwith
theShabadGuruwithin.Theredevelopscompanionshipwiththe
ShabadGuru.

7. Intuitiveawarenessdevelops.Aquitsortofloving,joyousbuiltup
comesupattimes.AflowofAmritRasinthehead.

8. ASikhthatdoesdeepSimranmeditationmayhavefurtherfaith
experiencesofseeingbrightlight,bodylightness,visionsetc.

9. AstheSurtbeginstorestwithintheSikhhearsAnhadShabad.

10. WithGuruKirpathentheSpiritualandthePhysicalaretogetherin
SikhslifewhichwasthedirectionofSimran.TheSikhfeelsthe
presenceofWaheguruwithinandeverywhereinthenatureand
otherbeings.TheAnhadeverresounds.Inthistogethernessof
physicalandspiritualthestartingpointoftheawarenessfocusisthen
increasinglyfromwithinbehindtheeyesratherthanoutsideeven
witheyesbeingopenandSikhgoingaboutthedailychores.TheSikh
livesinHazuriandNaamrangthengrowsfurtherintheSikhinthis
KaramKhand.MoreandmoreSpiritualexperiencesunfoldwiththe
fadingawayofthecolorofHaume.

50

NoamountofwordscantrulyconveytheSpiritualdevelopmentandthe
Spiritualexperiences.TheSikhmeditationofSimranalignstheSikhwithThe
Mool.
GurbaniexplainsthatWahegurujiplacedHISjyote(light)andthensentthe
bodyinthisworld.Gurbanialsoexplainsthattheworldisadwellingofthe
WahegurujiehjagSachehkihehkothri,Sachehkavichvas.Thenature
ofrealityoftheworldisdifferentfromwhatitappears.Thespiritualpathis
toknowthisrealityandliveconnectedwithNaam.

ThewayisthatofmeditationthroughSimran.Simranmeanstoremember
againandagainwhichisJap.TheSimrantobedoneisofGurbani,
GurbaniVicharandGurumantraWaheguru.

.
Simranisremembrancewithanaimtowardsknowing,thenclosenessand
thenonenesswithWaheguruji.
SimranwithGurbaniandVicharunfoldthecomplexconceptssothatthe
mindknowsandaccepts.TheGurbanistatesthat

ManMaaniaaThoHarJaaniaa||
Whenthemindagrees,onlythentheGodcomestobeknown.
SGGS656

ThemindholdssomanywrongconceptsaboutGodandtheworldwelive
in,manyofthesefromprimitivetime.Thesearecarriedovercollective
consciousnessconceptsofthemankind.Thesehavebeenfurthermodified
orchangedbythegroupconceptslikethoseofreligionandwithinreligion
furthersubgroup.Theseconceptsareapartofoursubconsciousmindand
componentsofcollectiveconsciousness.Thesubconsciousinfluencesour
consciousmindandthinking.

TheGurbaniaimstocorrectthewrongbeliefsandSimranwithVicharisa
waytoenableourmindtoovercomethecollectiveconsciousnessinfluence.
Thestrongfocusedthoughtsoftheindividualmindthenhavecorrect
gurmatguidedbeliefsabouttheWaheguruji.

51

8. Anhad Shabad
Theawareness(surt)ofthepersonswhodoregularSimranormediation
developsaninwardfocus.Thecloudinessofthethoughtsandemotionsis
thinnerandthentheyeasilyhearthecelestialsound.Thissoundisknown
asnaad. GurbanicallsitAnhadShabad..Anhadmeansthesoundthatis
notproducedbystrikingoftwoobjects.Thissoundexistsassuchandhas
divineorigin.

LinkupwiththeCelistialSoundisanancientspiritualjugat(technique)of
thesaintstoreachthehigheststateofmergerwiththeiroriginthe
creatorLord.ThismethodwasreferredtobyGuruNanakDevji),the
founderofSikhismduringhismeetingwithsidhasandthisconversation
accountisdescribedinSidhGosht.

TherearereferencestotheCelistialSoundinallthereligionshowever
descriptionofthemethodofSurtShabadisscant.Ihavecomeacross
personswhohavebeendoingyogaandmeditationandhearthecelestial
sound.Theyweresearchingforenlightenmentandnextstep.

ThewaythatGuruNanakexplainedisanintegratedonewithunfoldingof
theMoolandtheNaam.ThespiritualpaththroughtheShabad(celestial
Sound)isdescribedinthehymnsinShriGuruGranthSahebji.
ThisspiritualpathoftheShabadsurtcanbeappreciatedonlywhenthe
shabadisunderstoodwell.ForthiswehavetoseehowGurmatexplains
thecreation.

TheworldisacreationofNirankar.

NirankarmeanswithoutformorformlessandintheGuruGranthSahibji
referenceistothisaspectofGod.TheGodhasthepowerorability

52

meaningkalatoexistasformandsupporttheformwithoutappearingto
haveanyconnectionwiththeform.Continuingwiththesamewayof
expression,theEkankarisGodbeingoneappearingasmany.TheNirankar
throughkaladharcreatedtheuniverse.Thecreationisoneness
Ekankar.HEisboththeCreatorandtheCreation.ThisisHISAklkala.HE
alsohastakenShabadRooptocreateandsustaincreation.
AmongtheaspectsoftheShabadoneissound.Thisiscelestialsound.

Hereisanillustrationtoexplainthecreationprocess:

Inthematerialworldthesoundiscreatedduetostrikingoftwoobjects
sothisformofsoundiscalledAhatNaad,whereasthecelestialsound
heardduringmeditationiscalledAnahatNaadwhichisnotcausedby
strikingofobjects.GurmatexplainsthatthisShabadiseverywhereandin
everything.

53

AndherebelowsomeGurbanilinesfromShreeGuruGranthSahibjiare
giventoclarifytheaboveexplanation:

SGGS1066

TheFormlessLordcreatedtheuniverseofform.HecreatedMaya(the
illusiontosustainseparateidentities),Attachment(totheworld)and
Hukam(HIScommand).TheCreatorHimselfstagesalltheplay;Listen
andplacethetrueoneinthemind(herepathisbeingreferredto).
SGGS1066

SGGS250
NirankarHimselfisform,andasNirgun(withoutattributes),Sargun(with
attributes)isOne.DescribetheOneLordasOne,andOnlyOne;
saysNanak,HEistheOne,andthemany.
SGGS250

SGGS469
HISLightisintheCreatedandCreationisinHISLight;knowthat
ThroughHISalmightypower,HEispervadingeverywhere.
SGGS469

54

SGGS287
HEHimselfisNirgun;HEHimselfisSargun.
ThismanifestationisHispower(kaladhar),theentireworldisfascinated.
SGGS287

SGGS117
CreationanddestructionhappenthroughtheShabad.
ThroughtheShabad,creationhappensagain.
SGGS117
TheQuestioninSidhGost


WhereistheShabadsaidtodwell?Whichwillcarryusacross
theterrifyingworldocean?

TheAnswerbyGuruNanakinSidhGost

ThatShabaddwellsunknown,withineverything.
whereverIlook,thereIseetheShabad(HIM).
SidhGhostSGGS944

55

Shabadthatpervadestheentirecreationhasalsotakentheformofwords
andisGurbani.ThisiswhyShreeGuruGranthsahibjiisknownasShabad
Guru.TheShabadroopGurbaniisthefirstplacewheretheSikhfocuseshis
Surt(consciousawareness).

TheGurbanichangesthestateofmindoftheSikh.TheGurbaniguidesand
givesdirectionandknowledge.AstheSikhprogressesspiritually,sodoes
thislevelofguidance.TheSikhdoesWaheguruSimranaswell.The
knowledgeofTheMool(Naam)unfolds.TheNaamstartstopermeatethe
psycheoftheSikh.
TheSikhhearstheAnhadShabad.TheSikhperceivesHISpresenceandstarts
toliveinHazuri.TheSikhhasmanyspiritualexperiencesandisableto
managethefivepassions.TheShabadGuruisperceivedwithinasaguide
andcompanion.ThereiscommunionwiththeShabadGuru.TheAnhad
ShabadshowsitsdifferentroopsandeverpullstheSurtupward.

TheillustrationbelowexplainsthepathofshabadsurtasperGurmat.

56

TheGurmatpathofShabadSurtisanintegratedone.Thereare
referencestothecelestialsoundinscripturesofotherreligionsaswell.
TheCelestialsoundismentionedasprimodalsoundofcreationaswell.
Thissoundissurelyasoundofcreation.Themeditatorshearitinvarious
forms.Ithassoundofthefiveelementsandisthusalsoknownaspanch
shabad.Italsocomprisessoundofallthe84laccreatedbeings.The
ShabadiscomingfromthetenthGate(DasamDwar).

GurmatwayistolistentotheAnhadShabadandkeepdoingSimran.The
integratedpathofGurmatenablestheSikhtofeelHispresence,tosee
theonenessandtobeone.

SGGS441

MeetingtheTrueGuru(shabadguru),thewanderingmindisheldsteady;
itcomestoabideinitsownhome.IttradesintheNaam,doesjapofthe
Naam,andremainsabsorbedintheNaam.Theoutgoing,wanderingsurt,
uponmeetingtheTrueGuru,findstheTenthGate.There,Ambrosial
Nectarisfoodandthecelestialmusicresounds;theshabadthatiskeeping
theworldsupported.Themanystrainsoftheunstruckmelodyresound
there,asoneexperiencesthemergerwiththetrueone.ThussaysNanak:
bymeetingtheTrueGuru,thewanderingmindbecomessteady,and
comestodwellinthehomeofitsownself.
SGGS441