sikh meditations
TRANSCRIPT
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www.naamaukhad.blogspot.com
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This short book is about Sikh Meditation-
W aheguru Sim ran and how Sim ran transform s
the Sikh to know God and to live with God. The
Simran enables the Sikh to live with correct
att itude in prosperity, in good health and to livea life of joy, understanding, sharing and seva
facing lifes issues w ith a peaceful m ind.
First edition Nov. 2012
(This is part I of the Book)
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gur sitgur ka j] isKu AKae[ su Blk[ xuiO hir namu iWAav{ .
xuwmu kr[ Blk[ prBatI iesnanu kr[ A;imRt sir nav{ . xupw[is
gurU hir hir jpu jap{ siB iklivK pap w]K lih jav{ . iPir
cz{ iwvsu gurbaNI gav{ bhiwAa xuOiwAa hir namu iWAav{ . j]
sais igrais iWAae[ m[ra hir hir s] gurisKu gurU min Bav{ .sggs 305
To call oneself a Sikh of the Guru, rise in the early morninghours and meditate on the Naam. Through this effort ofrising early morning with cleansing bath, and then doing
meditation is to bath in a pool of nectar. Following theInstructions of the Guru,
the Sikh does har har jap .( Har m eans to rem ove or to destroy an d m editation is to
rem ove the veil of haum e (ego) w ith jap of guru m antra)With this jaap all sins, misdeeds and negativity shall beerased. Then, at the rising of the sun, the Sikh is to singGurbani; whether sitting down or standing up, he is to
meditate on Naam. One who meditates on Har, Har, withevery breath and every morsel of food - that Gursikh becomespleasing to the Guru's Mind.
sggs 305
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C o n t e n t s
1.T h e M o o l (o r i g in ) 42 .J a p a n d S im r a n 93 .R e la t in g w it h S h a b a d Gu r u 134 .W a h eg u r u S im r a n 185 .Fiv e K h a n d s o f J a p ji S a h i b 346 .S h a b a d N a a m 407.N a a m R a n g 478 .A n h a d S h a b a d 51
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TheMoolMantrais:
Ekoankaar OneUniversalCreatorGod
Satnaam TheNameIsTruth
Karatapurakh CreativeBeingPersonified
Nirabho
NoFear
Niravair NoHatred
Akalmoorath ImageoftheUndying
Ajooni BeyondBirth
Saibhang SelfExistent
Gurprasad
By
Guru's
Grace.
EKONKAR:ThisonewordisatthebeginningofSGGSji.Themostsimplistic
translationofEkonkarisGodisOne.
TheverymomentSikhfocusesonEkonkarthemeaningbeginstoevolve
withmoreandmoreinsights.ThemoretheSikhreadsGurbani,thereis
betterappreciationofthevastnessofmeaningthatthissingleword
encompassesand
reveals.
The
word
Ekonkar
represents
the
creation
and
the
creator.EkonkarbeginstheSikhsspiritualjourney.TheSikhknowsoneness,
experiencesonenessandisonewithoneness.
TheSikhshedsthecommonnotionofGOD,astheexperienceofvastness
unfoldsandbeginstoseeoneness.
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ThemeditationonEkonkarisajourney.Thisjourneyisajourneyof
exploration.ThelettinggooflifetimesofnotionsonGODandreality.Inthis
journeyweareforcetofacewiththedilemmaonnatureofreality.The
pendulumeverswingsastowhatisrealandwhichisanillusion.Themind
repeatedlykeepsitspulltowardsthecomfortacceptingwhateveryone
believes.ThemindisthefirststumblingblockthattheSikhhastoovercome
withthe
tools
that
the
Guru
has
provided.
The
Guru
through
His
grace
bestowstheSikhwiththegiftofsimran.
ThebaseofSikhspiritualmeditationissimran.Simranmeanstoremember
andrepeat.SimranisthebasicmeditationmethodwhichtheSikhmakesas
partoflife.SimranletsthesikhbeeverawareoftheGuru.Throughsimran
theSikhkeepsalivethechangeandtransformativeprocesswithever
awarenessofHISpresence.
Whenthe
Sikh
repeats
Gurbani,
it
is
simran.
The
listening
to
Gurbani
Kirtan
isSimran.TheJapofGuruMantraWaheguruissimran.
IntheMoolMantra,theGuruhasinstructedtheSikhandrevealedwhatthe
focusofthesimranhastobe.ThewordMantrabeginswithEkonkarandhas
sevenwordswhichcannotbeexactlytranslated,onlythemeaningofthese
wordscanbeindicated:EKONKARthusmeans:ThereisoneGod.The
universeisHismanifestationandthereisoneness.
SATNAAM:
this
word
is
composed
to
two
words
Sat
and
Naam
which
meansHISnameandreferstotheDivinerealitywithinandbout.The
absolutetruthisthatHEistheonlyreality.Thistruthistobeever
reinforcedthroughsimransothatthedevelopingbeliefbecomesthetruth.
KARTAPURAKH:KartaPurakhmeansthecreatorthecreativeforce.The
creatorisnotdistinctfromthecreation.HISHukamprevailsinthecreation.
ThesimranistoobserveandaccepttheHUKAMwiththecreation.
NIRBHAU:Nirbhaumeansabsenceoffear.Thismeansthatintheunderlying
realitythefearisanillusionandforcethatisMaya.Thefearisbecauseofduality.TherealityisAnand.ThetruthisonlyLOVE.
NIRVAIR:Nirvairmeansabsenceofenmity.Againenmityisbecauseof
duality.Simranistoseetheillusionsothatonenessisobserved.Howcan
whenallareone,therebeenmity?
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AKALMOORAT:Thecycleoflifeanddeathisapartofcreation.Thecreator
isbeyondthiscycleandAkalonewhomdeathcannottouch.Wejust
cannotgobeyondtheconfirmsofthisworldofrelationship.Intheworldwe
knowhappinessthroughsadness,thereishighbecausethereislow.The
oppositerelationshipsareallaroundandanintricatepartofourlives.We
knowlifeasthereisdeath.Howarewetoknowonewhocreatedtheseand
theworld
we
live
in?
Some
connection
has
to
be
there
with
our
world.
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,Gurprashad Gurus
Grace.OnecanknowHIMthroughGurusgraceonly.OnlytheGurus
Prashadcan
make
us
find
and
know
HIM.
Our
shackles
of
illusion
and
separatenessisthusshattered.
ThewordPrashadisusedforafoodofferedtoGuru.IntheGurdwara
aftertheendofworshipserviceKarahPrashadisservedtosangat.This
KarahPrasadisakindofsacredpuddingwhichissweetandadelicacy.This
isconsideredandtakenasGuruskindness,favororgrace.Spirituallythe
directionandguidanceisoftheGuru.ThisisGurusgraceandsoalsothe
result.
Thefirstrealdefiningdirectionforthespiritualaspirant,aSikhisknowing,
findingandfollowingtheTrueGuru.
ThewordSikhmeansadisciple.WhoistheGuruofaSikh?WehavetheTen
GurusstartingwiththeFirstGurubeingGuruNanakDevjiandthepresent
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everlivingeleventhGurubeingGuruGranthSahebjiwhomthetenthGuru
gaveGurugaddi.
ThefirstthingthatthelearnsthattheGuruisnotthePhysicalBodybuta
GuruJyotethatistransferredfromoneGurusPhysicalbodytothenext
andnowiswithinSreeGuruGranthshahebjiwhoarealsoknownasThe
ShabadGuru.
HasShabadbeenthroughouttheGuru?GuruNanakDevjiinSidhGhostbani
hasstatedthathisGuruistheShabad.RightfromthefirstGurustimethe
SikhswereintroducedtoGurbani.TheoriginalGurbaniistheShabadGuru
now.
TheSikhsfirstmeditationisseekingofTHESHABADGURUwithin.
Knowing
THE
SHABAD
GURU.
TOLIVEINCOMMUNIONWITHTHESHABADGURU.
ikAa j;glu DUDI jaie m{ Gir bnu hrIAavla .
sic iok{ Gir Aaie sbiw xutavla .1.
jh w[Ka th s]ie Avru n jaNIA{ .
gur kI kar kmaie mhlu pCaNIA{ .1. SGGS420
Whytogosearchingintheforests,
whenmyhome(environment)islikegreenwoods.
Ihavebeeneagerforthetruthtosettle(inmymind)throughtheShabad||
1|
WhereverIlook,thereHEis;Iknownoother.
By
living
on
Gurus
guidance
in
thought
and
action,
one
recognizes
and
knowstheMansionofGOD.||1||
SGGS420
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2 . J a p a n d S im r a n
Sikhmeditationsblendspiritualitywiththepersonsdailylife.Thetwo
aspectsofthemeditationareJapandSimran.
Jap
means
to
repeat,
to
affirm
and
to
act.
InaSikhMeditationwerepeattheGurbanisentences,Gurbaniwordsand
theGuruMantra.AnotherwaytheJapformsapartofSikhslifeiswhenthe
SikhPrayersarerecitedDaily,GurbaniKirtanislistenedtoregularly.
GurbaniwhicharewordsofShabadGuruhasguidancetoshapeourbasic
beliefsalignedwithspirituallife.Inthislifeweliveinrazaapositive
contentment,wearelovingtowardsothers,weshare,weforgive,wehave
positiveupliftedoutlook.AlifebeinglivedinChardikala.Thepositivesofthis
lifecan
be
appreciated
by
looking
at
what
wont
be
there
in
this
life:
anxiety,
anger,greed,exploitationandaboveallasenseoffear.Wetoohave
happinessandsorrow;tearsandjoy;hopeanddespair.Theanxietyandfear
areourregularcompanions.Achangeiswhatweeverdesire.
TheGurbanigivesuswisdomanddirectionthatchangesustobecomea
JyoteswaropealightthatisanimageofGOD.Ourperceptionare
changed,ourselfconceptsarechanged.
Thejap
is
atool,
aprocess
that
is
an
important
aspect
in
this
change
process.
Anoviceoftenquestionsthisaspect.Whyrepeat?Whyagainandagain?
WhyrememberGODagainandagain?WhypraiseGODagainandagainlike
asycophant?
Infactwearerepeatinggoodtobegood.Werepeatanimagetobethat
image.weareshiftingourstateofbeingtowhatwetrulyareaJyote
swaroop
from
a
temporary
self
identity
that
we
adorn
and
live
with
in
this
world.
Ourpresentwayofthinkingandlivinghasalsocomeaboutthrough
experiences.Muchhasbeenreinforcedbyrepetition.Infactthemajorityof
ourthoughts/actionsarenotthroughalogicalconsciousthinkingbutguided
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byadefaultwayofthinkingandchoosingtriggeredbythoughtsconnected
withexperienceswhicharethedomainofoursubconscious.
Oursubconsciousmindhasbeenbuiltupbyexperiences.Theinput
influencesweremanyrangingfromthoseofparents,teachersandpeers.
Butonefactorthatgreatlyinfluencedwasourenvironmentthatincluded
TV,press
and
neighborhood.
The
thinking
and
emotions
of
all
around
us
has
shapedoursubconsciousmindwhichisfurtherpartofacollective
consciousness.
Wehavewithinusanxietiesandfears.Theangeriseasytotriggerand
greedeverlieshidden.Thecircumstancesofourlivedonthavemuchto
cheer.
WenowonlyhavetoaccepttheGuruswordsandmoveaheadforthe
change.
TheotherimportantmainaspectoftheSikhmeditationtounderstandwell
isSimran.
TheSimranbroadlymeanstoremember.
InSimranwerememberourtruenature.ThroughSimranwebringabouta
perceptionoftruth.ObjectofSimranistochangeusintowhatwetrulyare.
Aswe
decide
to
do
Simran
many
questions
come
in
mind.
How
to
do
Simran?WhentodoSimran?Howisitdifferentfrommeditations?Doesit
involvecontrollingthemindandsoon?
Simrancanbebetterunderstoodifsomeaspectsarecomparedwithwhatis
commonlyknownaboutmeditation.
Meditationinvolvesclosingofeyessoastoshuttheoutwardfocusofsenses
andmovewithin.Inmeditationeitheramantrawordisrepeatedtofocus
themind
and
move
towards
stillness
or
thoughts
are
observed
so
as
to
go
throughthegapsbetweenthoughts.
HowevertheSimrancanbedoneeitherwitheyesclosedorwithopeneyes.
SimranalsohasaGurumantraforfocusingofthemind.ThisGurumantrais
achangeortransformationagent.Itenablesustohaveastateofmindwith
awarenesshavinganinwardpointoforigin.
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father,mother,worker,boss,neighbor,citizenandsomanyotherroles.We
haveresponsibilitiesandduties.Wehavedesiresandneeds.Alltheseand
muchmoremakesforalifeweareliving.Shouldnotthesebeaddressed
alongwithourspiritualquest?ThelifethatGuruguidesustolivelooks
towardsourprosperityaswell.Ourhealthimprovesvisiblyandthereis
greaterstrengthtowithstanddiseasesthannormallyevenduringinitial
stagesof
simran
when
the
sikh
begins
to
absorb
Guru's
directed
way
of
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
path
of
Simran
which
essentially
has
Jap
as
its
component.
We
can
know
whatSimrantrulyisbydoingSimran.
ItisthroughSimranthatwehavetoknowtheShabadGuruandforma
relationshipsothatweareabletomovetonextstepwheretherealityisnot
visiblenorisitapartofourexperiencebuthastobeacceptedastruthso
thatwevibrateatalevelwherewecanperceiveitandmakeitapartof
experience.
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3 .R e la t in g w it h S h a b a d Gu r u
SikhmeditationsareallaboutrelatingtotheShabadinvariousforms. The
SikhmeditatestoknowtheShabad,tolivewithShabadandtobeonewith
ShabadTheShabadiscommonnamefor knownashymns(bani)inShreeGuru
GranthSahibjiandalso thesoundofcreationthecelestialsound
vibratinginallthecreation.
ShreeGuruGranthSahibjiisGuruandthebanicompiledthereinarethe
wordsofShabadGuru.
AllaboveisjustonlyreligiousknowledgetillthemindACCEPTSandKNOWS.
TheSikhmeditationsareallaboutmakingthemindknowandexperience
thetruth.Infacttheactualspiritualpursuitsaresimplyreshapingthemind.
Lettingthe
truth
come
out
and
be
part
of
experience.
HowthiscanandisdoneisbyrelatingtotheShabadinallitsform
progressively.
TheShabadshowstheway,Shabadguides,andShabadisthecreativeforce
ofchange. ShabadisalwayswiththeSikhasShabadGuru.Itisthroughthe
Shabad,thatSikhknowstheCreator.TheCreatoriswiththeSikhthrough
Shabad.
ThebeginningofthejourneyistorelatewithGurbani.
Thefollowingaresomepungtees(lines)fromShreeGuruGranthSahibji
whichexplicitly
state
how
the
Sikh
changes
through
relating
with
Gurbani
:
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,
know
that
the
Bani,
the
Word
of
the
True
Guru,
is
true,
absolutelytrue.TheCreatorLordHimselfcausestheGurutochantit.
SGGS308
GurujicategoricallystatethattheGurbaniistobeacceptedastruthwhat
Gurbanistatesistrueandthatshouldbeknownassuch.
ThisstatementreflectstheattitudethattheSikhhastohaveandshould
develop. TheSikhacceptsthestatementofGurbaniastrue. Thismeans
thatthenegationanddoubtswoulddeprivetheSikhfromexperiencing
truth.The
how
and
what
way
direction
of
thought
towards
the
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)thistruth andrevealedthroughtheWordoftheShabad.
MeditatingdeeplyontheTrueWordoftheShabad,Ihavemergedintothe
Truth.
SGGS144
Healoneperformsdevotionalworship,whomtheLordsoblesses;
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hecontemplatestheWordoftheGuru'sShabad.
SGGS429
Herethekeyisthevicharorcontemplation.Aslongastheattitudeisto
takeitassong(Geet)thentheSikhisrelatingtoGurbaniatsonglevelonly.
ButassoonastheattitudeshiftstowardsBrahamVicharthentheshift
occursand GurbanirevealstotheSikhthemeanings.Suddenlythereareso
manyAha
moments
with
awareness
of
understandings
that
cannot
be
easilyvoiced.
GurbaniisnotonlyBrahamVicharbutisanaspectof Wahegurujias
ShabadGuruandasShabad.
ToappreciatethisaspectletuslookatthisstatementofGurujee:
Waaho!Waaho!istheBani,theWord,oftheFormlessLord.
ThereisnootherasgreatasHeis.
SGGS515
For theGurmukh,BaniisGodHimself.
ThroughtheShabad(Gurbani),weareonewithHim.
SGGS39
Howawritten
word
is
aShabad
Guru
and
waheguruji
Himself
is
akey
that
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.TheGurbani tellsusthreepointshavetobeunderstoodtogether
andinterrelationseen..
Thefirstandforemoststatementisthatthereisonenessallcreationis
intelligentconsciousness.Ekongkaristheforemostandleastunderstood
reality.ThesecondisthatitistheShabadthathascreatedtheworld(Utpat
parlao shabdayhovaicreationanddestructionisbytheShabad SGGS
page117.).TheAnhadShabad(TheCelistialSound)isconsciousnessvibration,thecreativeforceshapingtheworld.ThethirdisthatGuruisever
withusalwaysandwithin.TheGuruisaccessedthroughSimranandcontact
isalsosomaintained(GurMereSangSadaHaiNaley sggs394).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 . W a h eg u r u S im r a n
ThewordWahegurupronouncedvaaheguruismadeupoftwowords
wah(e)and guru. Thewordwahorwah(e)isanecstaticexpression
ofandwonder.ThewordguruisacombinationoftwowordsGumeaning
darknessand
Ru
meaning
light.
The
Guru
thus
means
one
who
removes
darknessbybringinginlight.
ThewordWaheguruisthenameofthesupremecreatorandagurumantra
forSimran. TheJapofgurumantrainducesachangewithintheSikh.About
thiswordBhaiGurdasjiwhopenneddownSriGuruGranthSahibjiasbeing
recitedbyGuruArjunDevjihaswritteninhisVar13asbelow:
WaheguruisGurumantra,whoserecitationerasesegotism.
VaaranBhaiGurdasji:Vaar13Pauri2
AVicharonthepurposeofGurumantrahastobedonebytheSikhsoasto
knowtheessenceofitsmeaningwhichisgraduallyunderstood. This
enablestheSikhtohaveproperstateofmindanddirectionduring
Waheguru
Simran.
Injapji sahib Guruji has atfirst 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
spiritualcircles
is
known
as
duality.
AboutHukamGurujiexplainsasbelow:
ByHISCommand,bodiesarecreated;HisCommandcannotbedescribed.
ByHISCommand,soulscomeintobeing;byHISCommand,gloryand
greatnessare
obtained.
By
HIS
Command,
some
are
high
and
some
are
low;
byHISCommand(Writtenaskarma),painandpleasureareobtained.
Some,byHISCommand,areblessedandforgiven;others,byHISCommand,
wanderaimlesslyforever. EveryoneissubjecttoHISCommand;nooneis
beyondHISCommand.SaysNanak,onewhocomestoknowHISCommand,
doesnotspeakwithaHaume(selfidentity).||2||
SGGS1
We thushave toSEE theworkingofunderlyingHukam(HIScommand) in
theworldwe live in ineverything.Wehave to livea lifeofacceptanceof
whatever ishappening (detachment) rather than in resistance whenwe
eitherlikeordonotlikewhatishappeningaround.
LifeofHukamRajai isto live lifewith innerAnand.Theupanddownsdo
notaffect.
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ThisisthestagewhereweareinOnenesswiththecreator.
However,inthelifeweliveintheillusionofmayarules.Thispreventsusto
knowtherealityofourorigintheMOOL.Asgurujiexplainsbelow:
RAAMKALEE,FIFTHMEHL,CHHANT:
ONEUNIVERSAL
CREATOR
GOD.
BY
THE
GRACE
OF
THE
TRUE
GURU:
BELOVEDFRIEND,myBELOVEDFRIEND standingsoneartomeismy
BELOVEDFRIEND!
NowisKnown,theunseenLordhascometobeknown;(I)nowknowthe
Lord!
Theonewhoisnotseen,iswithineachandeveryheartsleeping(meaning
notawakeinourconsciousness)isthesweetestambrosialnectar.
HEiswithall,andcannotbeseparated;thefooldoesnotknowHIStaste(of
nectar).
Intoxicatedwith
the
wine
of
Maya,
the
mortal
is
involved
with
trivial
affairs;
givingintotheillusion,hecannotmeettheLord.
SaysNanak,withouttheGuru,onecannotunderstandthat
Lord,theFRIENDisstandingsonearwithineveryone.||1||
SGGS924
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The illusion is strong, very strong.All ourfocus is outward towards the
world.Thisworldexists,nodoubtbuttheunderlyingreality isoftransitory
natureandthewonderthat iscreationand itsworkingevereludesus.The
realitythusremainshiddenfromoursensesandthemind.
Thenatureofthemindissuchthatthoughtseverfillit.Thesethoughtsare
interconnectedand
ever
running.
These
keep
us
involved
and
connected
withtheworlddayofdailyexistence.
Ourmindisoutwardfocusedandsoisnotabletoperceivethereality.
Thisfocusalsokeepsussteepedinsomanyfalseillusionsaboutthecreator
andthecreation.Fortherealitytobeknownourawarenesshastobe
focusedinwardaswell.OnewhoisnotSEENcanbeknownbygoingwithin.
TheJapofgurumantraisthewaytomovewithin.Letusseehow.Gurujihassaidinjapjisahib:
Listeningandacceptingwithmindinastateofloveandhumility,
Isthe(real)pilgrimagedeepwithinthatispurifying.
SGGS1(Japji)
AndinJapjisahebji Gurujihaswritteninlengthontheimportanceof
Suniyelisteningandmaniyeaccepting.Thesepauriesaretobe
readagainandagain.
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Listening (towhichonebecomes)theSiddhas,thespiritualteachers,the
heroicwarriors,theyogicmasters.Listening (towhichthatmade)the
earth,itssupportandtheSky.
Listening(towhichthatmade)theoceans,thelandsoftheworldandthe
netherregionsoftheunderworld.
Listening Deathcannoteventouchyou.
SaysNanak,(listening) thedevoteesareforeverinbliss.
Listening(to
which)
pain
and
sin
are
erased.
||8||
Listening(towhichthatmade)Shiva,BrahmaandIndra.
Listening(towhich)evenfoulmouthedpeoplepraiseHim.
Listening(towhichislikehavingthe)thetechnologyofYogaandknowing
thesecretsofthebody.
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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
createdthe Brahamroopworld.
SotheJapofWaheguruthegurumantra isthewaytobreaktheillusionof
maya and connect with the MOOL the origin . Amritvela ( the early
morninghourbefore6.00clock) isadvisedforstarting thismeditation.Do
JapofGurumantra.Repeatitandlistenwithintoyourownvoice.Thiswaya
certainpullisexperienceandtheawarenessbeginstoremainwithin.Letthe
thoughts runas such. If thoughtsdivertjustcomebackanddo theJapof
Wahegurugurumantrabylisteningtothewordagainandagain.
As the Sikh does this meditation daily the awareness there would be
experiencedease inkeepingtheawarenesswithin.Thebodysmusclesand
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cells toowouldadjust.Graduallya likingwould start.Now is the time to
movefurtherinmeditation.Atthisstageroleof
maniyeacceptancecomesinandbecomesimportant.
There are two obstacles which anyone on spiritualpath has toface and
overcome or theywould the bane stoppingprogress. Thefirst obstacle is
DOUBTand
the
other
one
is
RESISTANCE.
GurusaysGODisnearwithin,thepersondoubts.
GurusaysGODiseverywhereincreation,thepersondoubts.
GurusaysJapofGurumantraisthewaytoreachtheMool,andtheperson
doubts.
ThepersonevendoubtstheGuru,andquestionstheoutlinedpath.
Ourmind isusedtomaterialworldand itsways.Theritualisticwaysofthe
religion look attractive and are easy to do. We are unaware of how theillusion is beingfortified through these attractive spiritual ways. Doing a
pilgrimage and bathing on a special day is the spirituality that easily
attracts.AskingaPathi todoAkandpathorpayingfor it isaneasyway.
Doingpathdailywithoutanyattempt to reallyunderstandandfollow the
Gurusstatedwordsgivesonlyan illusionofbeingspiritual.The list is long.
Thetrapsofmayaaremany.
Simply readingGurbanior listening to kirtanwouldnotwork till vichar is
doneandattemptmadesothatthemindfollowsgurusshownpath.
The Resistance is the secondobstacle.We resist change.We resistnew
ideas.We resistandquestionwhyany thing ishappening tous.We resist
thewaysoftheworldandhappeningnot likedbyus.Thisresistancemode
alsocomesinwayofspiritualprogress.Resistanceaspowerfullykeepsusin
attachmentasdirectattachmentdoes.Thespiritualway requiresus tobe
detached while living in the world. We are in acceptance without any
resistance.
Thusacceptancemaniyeisastatewhereweagreeandalsodonotresist.
Webelieveandact.We takethingsassuch.Wearecoolwhenthere isup
andweare coolwhen there is down.We enjoy the life in theworld and
accptitsupsanddown.
Thisstateofacceptanceisofparamountimportanceinspirituallife.
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This Doubt and Resistance can only be overcome, through a state of
acceptance.OurmindhastoreallyagreeandactonGuruswords.Wehave
toactonGuruswords.Thisagreeing isbelieving theGuruswords.This is
acceptanceandthestateofmaniye.
InthisstatewhentheGurusaystheGODisnearyou,weacceptassuch.We
keepaccepting
such
and
soon
begin
to
feel
that
GOD
is
near.
InJapjiSahibtheGurujihaswrittenanddescribedthestageaSikhreaches
whenthrowingasidedoubttheguruswordisbelievedandacceptedbythe
mind.
Thestate(spiritual)thatacceptancebringsaboutcannotbedescribed.
Onewhotriestodescribethisshallregrettheattempt.
Nopaper,nopen,noscribecanrecordthisstate.
SuchistheImmaculatestateofNaam(therealreality).
Onlyonewhosemindaccepts(GuruswordsabouttheNaam)
comestoreachsuchastateofmind.||12||
SGGS
1
(Japji)
There are three more pauries (stanzas) about the state that maniye
(believing)opensup.
This isa subtle spiritual step thatopensup thedoor that takes themind
frombeingsolelyengrossedinmaterialworldobliviousofunderlyingunseen
reality. The unseen reality is Naam, the real reality that ispresence of
Waheguruji.ThisrealrealityisOnenessallaround.Theconnectionwiththis
real reality is start of living again in our true home . Can this state be
described,it
only
has
to
be
reached
and
experienced.
The
Guruji
asserts
that
believingthisunseenrealityisthedoor.Thisbelievingisnotjustintellectual
talkwhichisknownbutafeelingbasedconnectionwhichisacceptedbythe
mind.
Tomakethispointmoreclearletuslookatonequalitywhichiswithinus
enthusiasm.Presentlyyoumaynotbefeeling this,butjustgetupanddo
anyworkwith enthusiasm assuming youarealready enthusiastic.Believe
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andactenthusiasticandyouwouldfindthatyouhavebecomeenthusiastic.
Do the samewithsomeotherquality.Youcanactveryconfidentandyou
wouldfindthisqualityismanifestedinreality.
Ourmindlivesinmaterialworldsohowcanitaccepttheunseenrealitynot
yetmanifested.WhenGurusays(Gurumeresang,sadahehnale..)iswithin
allalong thenacceptandactas ifGuru (shabad) iswithinand the reality
wouldmanifest.
The Mool which guru states is the real reality and the gurumantra
Waheguru is the key that starts the Sikh towardsmeditationpath that
connectswith theMoolourorigin.Thisoneword is the connecting link.
Thisenablesus to repeatedlykeep tellingourmind the true reality till the
mindbecomesabelieverandliftsitsvielthatblocksourconnection.
LetusseehowWaheguruSimranconnectsuswiththeMool.
TheWaheguruSimraniscloselyconnectedwiththeMOOLMantra.
ShreeGuruGranthSahebjibeginswithMoolMantraandWaheguruSimran
withadirectlinkisfocusedtowardsthechangebacktoorigin.Hereishow
thedirectiontakesus.
EkoNkaar EkoankaarsymbolizesHIM.TheEKwhichmeansone
symbolizesoneness.ThereisonlyHEintheentireuniverse.Everythingis
HIMincludingusandthematerialworld.TheOngkarsymbolizesHIScreated
universe.Fromtheformlesshascomeineverythingandsoisuniversal
consciousness.Thecreatedworldisamayawhichmeansitappearsreal
butisnotreal.
OnewhoisnotSEENcanbeknownbygoingwithin.TheJapofgurumantra
isthewaytomovewithin.ThereisonenessandWaheguruSimran along
withGuruswisdomleadsustoconnectuswithourmool.TheMoolmantra
guidesus
in
this
path.
satnaamSatmeans truth.Truth is thatwhichdoesnotchange.Eternal
Truth is His Name (identity).He is also our real identity. Our individual
consciousnessissimplyHISconsciousnessintermingledwith(anillusionary)
egothatcreatesexperienceofseparateness.ThecreatedworldisalsoSat
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aplaceherecreatoralsoresides.Infactcreationishisanotherroop.
Gurujisays
ThisworldistheHouseoftheTrueLord;
withinwhichdwellstheTrueLord.
SGGS463
Andalsosays:
ThiswholeworldwhichyouseeistheroopoftheLord;
thisroopoftheLordbecomesvisible.
SGGS922
WhiledoingWaheguruSimranSEESatswaroopofWahegurueverywhere
andin
everything.
Thisroopmaynotbevisiblefirstbutistobeacceptedastrue.Keepdoing
Simran.Doitdailyeverywhereandlookingateverything.Reciteandaffirm
throughShabadsofGurbani.Therearemany ShabadsinGurbaniwhich
statethistruthandaretoberecitedalongwithWaheguruSimran.
ThisSimranisWah!Wah!Wah!.... .ThisSIMRANisjustTUHI!TUHI! TUHI
!
observing
what
is
not
SEEN
but
is
there.
Later
having
the
FEELING
of
presence.
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AASAA,FIFTHMEHL: HeHimselfisthetree,andthebranchesextendingout.
HeHimselfpreservesHisowncrop.||1||whereverIlook,IseethatOne
Lordalone. Deepwithineachandeveryheart,HeHimselfiscontained.||1
||Pause|| HeHimselfisthesun,andtheraysemanatingfromit. Heis
concealed,andHeisrevealed.||2|| Heissaidtobeofthehighest
attributes,
and
without
attributes.
Both
converge
onto
His
single
point.
||
3
|| SaysNanak,theGuruhasdispelledmydoubtandfear. Withmyeyes,I
perceivetheLord,theembodimentofbliss,tobeeverywhere.||4||17||
68||
Sggs387
WhenHEsointended,HEcreatedtheworld. Withoutanysupportingpower,
HEsustainedtheuniverse. HEcreatedBrahma,VishnuandShiva(birth,
sustainanceand
death
cycle)
;HE
fostered
enticement
and
attachment
to
Maya.||14|| HowrareisthatpersonwholistenstotheWordofthe
Guru'sShabad. HEcreatedthecreation,andwatchesoverit;theHukamof
HISCommandisoverall. Heformedtheplanets,solarsystemsandnether
regions,andbroughtwhatwashiddentomanifestation.||15||
SGGS1036
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kartaapurakh He istheDoerofeverything.KartaPurakhmeansthatHIS
presence is the real creative force. Everything in theworld 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
itselfseparatewithawillandself identity.Soiseverythingseeninthis
worldseparate
and
with
separate
individuality.
The
world
is
compartmentalizedandsoalsoourindividualactions.Wearelivingina
worldofcontexts.Withinthecontextofthismaterialworldwehave
individualityandindividualwill.ChangethecontexttoprevailingHukamand
ourwillisalsowithintheHukamandsoalsoouractions.Dowehavea
separatewill?Answerisyesandno,dependinguponthecontext.
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Anexampleforunderstandingisacomputergame.Thecharacterwithin
actsandthereisacorrespondingeffect.Isnotallactionsalreadywithinthe
programmewhereasvisibleareonlythosebeingplayed.Samewaythis
worldisaworldofpossibilitiesandouractionsarewithintheframework
connectedwithourthoughtswhichareinfluencedbybeliefscreatedby
previousactions
and
collective
consciousness.
Just
think
do
we
really
have
anindependent willorthewillonlyappearstobeindependent.Inreality
oursupposedlyindependentwillisfullydependentandinfluencedbybeliefs,
circumstances,situations,environmentalinputs.Itchoosestheactions
programmedfromthepossibilitiesgivingillusionofseparateness.
DoWaheguruSimranandcontemplate.AsGurujisaysdoVicharwhichisan
inherentpartofSimran.ThisSimranonHukamispossiblewhenwemove
withinus.Whenourawarenessisfunctioningfromafocalpointinthe
materialworldweareconnectedwiththematerialworld.Changethefocalpoint,bringawarenesswithinandtheviewfromwithinisthenconnected
withtheviewthatisbehindthematerialworld,theactionofhukamand
presenceofHukami.AsGurujisaysbelow:
ByGuru'sGrace,onewhodieswhileyetalive,understandsHukam.
SGGS
555
Todiewhilealivemeanstotheattractionsoftheworld.Itislivingdetached.
Thisneedstobeelaboratedmore.
Firstaboutthenatureoftheworld.Thesciencetellsusthatfurtherto
subatomicoraquantumlevelthematterisvibration.Atsubtlelevelitis
energy anintelligentenergy.
Weliveinthisworldwithourawarenessfocusedoutward.Weare
connectedwiththeworldwiththought,emotionsandatsubtlelevelenergylinks.Thefivepassions(kama,krodh,lobh,moh,ahankar)areourever
companions.Thisissobecausethematerialworldisaworldofduality.It
hasloveaswellasfear.Ifthereisangersoalsothereisaffection.Wehave
desiresandneeds.Howcanwecomeoutofthisandbeinloveandpeace?
Howcanwebecomepureandremovetheshackles?Gurujisansweristo
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liveinHukamandRaza.Thiswayoflifegetswrittenasourkarmaleadingto
Bhag(gooddestiny).
Razameansacceptanceandcontentment.Itmeansnottobeaffectedbyup
anddownsofthelifeandtoremaineven.Thismeansanunderstandingof
unseenreality.Therazaisdetachmentbutnotdenyingorresistance.The
worldis
lived
in
but
without
being
involved
with
passions.
It
is
lived
with
finerqualitiesoflife.Itistolivealifeof love,confidence,tolerance,peace,
helpfulness,sharing, esteemandenthusiasmandwithawarenessofbeing
jyoteswaroope.Thisstateis notachievedthroughanyfightwithourmind
orresistingtheflowoffivepassionstheworldbringsbutthroughinner
connectionandSimran.
Theinnerconnectioncomeswhenawarenessisshiftedwithin.Gurbanialso
callsthisstateunman.
ListentojapofgurumantraWaheguruwhilerecitingittilltheawarenessispulledwithin.Keepthefocalpointofawarenesswithinevenwheneyesare
openanddoingchoreswhichareautomatic.KeepuptheSimran.
TheSikhdoesnotfightsthemindsoveritsevermovementofthoughtsnor
triestostillit.
TheSikhinsteadmoldsanddirectsitwithjapofGurbaniandSimran.
TheSikhdoesnotresistwhathashappened.TheSikhacceptsthehappening
whetherrightorwrongandtakesfurtheraction.
ThelifeoftheSikhisnotpassive(fatalistic)butethicallydynamic.
AstheSikhcontemplatesonHukamandobservesitsplaythetrue
detachmentcomesin.Withhukamandhukamiaroundhowthepassions
cantrouble.
TheSikhthenlivesasbelow:
WhentheWordoftheShabadabidesonedeepwithin,thirstanddesireare
quenched. WhenoneunderstandstheHukam,hismindplaysthelifegame
aschess;controlled mindthrowingthedice,.||3||
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SGGS793
nirbhao Withoutfear.FearisnotapartofHIM.Fearisanillusionarypart
ofcreation.Aworkofmaya(thegrandillusion).
nirvair Withoutvengeanceoranger.Thisagaindoesnot symbolizeHIM
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 Notbegotten,beingofHisownBeing.Saibanghmeansexistsas
suchandselfcreated.ThereisnootheronlyHIM.
With the above clarity, the Sikh can shift awayfromwhat is seen in the
world somanyconceptsaboutGod:
Godwithhumanform;asan idol.Asanangry revengefulGod.God that
createsearthquakesandbringsuntoldmisery.
TheSikhhastobeclearaboutwhataspectsofGodarelurkinghiddeninthe
mindandchangethesetogurmatguidedknowledge.
gurparsaad. BytheGraceoftheGuru,madeknowntomankind.
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WearesomuchinanillusionofseparatenessandourownidentitythatHIS
knowledge can come only throughGurus grace.Only a real guru in one
withHIMcanimpartthisknowledgeandshowthepathofself realization
realizationandawarenessofourtrueorigin.TheGuruisONEwithHIMand
shows us the path tomeetHIMwithin uswhereHE then asGURUGOD
(ShabadGuru)
guides
further
to
bring
in
the
awareness
and
Union.
All
this
is
aworkofgrace.ThePrasad,thatonlytheGurugives.
TheShabadGurumeetsusfirstintheworgsofGurbani.ThepullofGurbani
takesourawarenesswithin.Thepathofsimranmakesusseetheprevailing
hukam. The Sikhs spiritual knowledge getsperfected through association
and vichar of Gurbani. When the Sikh keeps awareness within then the
Anhad isheardandsoalsotheguidanceofShabadGuruwithin.Thestage
whenhaumeisshed.
ByGuru'sGrace,Heabidesinthemind,and
ego (separateidentity)isdrivenout.
SGGS31
Waaho!Waaho!ThosehumblebeingseverpraisetheLord,untowhomthe
LordHimself
grants
understanding.
Through
Jap
of
Waaho!
Waaho!,
the
mindispurified,andegotismdepartsfromwithin.
SGGS515
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5 .W a h e gu r u Sim r a n : F ive Kh a n d s o f J a p ji S a h i b
InJapjiSahibfivekhandshavebeendescribed.Khandmeansapart.These
KhandscanbedescribedasfiveaspectsorstagesofspirituallifewhichSikh
has to move through to become panch parvan. These guide the Sikh
towardsspiritualdirectionthathastobetaken.Anunderstandingofthese
khandsisimperativeforawarenessofspiritualdirection.ForaSikhVicharof
GurbaniisapartofSimran.
Simran isremembrancewithanaim towardsknowing, thenclosenessand
thenonenesswithWaheguruji.TheVichar(thinkinganddwellingonatopic
for knowledge and understanding) of the five Khands described by Guru
NanakDevjiinJapjiSahibgivesunderstandingandclarityofthepath.
LetuslookhowGurujidescribestheseKhands
1.DharamKhand
ThisKhandreferstothekarmic lifeofbeingsonearthandtheirdailytryst
withKarma.
Guru
ji
has
called
earth
aDharamshal
(a
home
of
Dharma).
This
ishowGurujidescribetheDharamKhand.
The earth is a place where day, night, day and date have been
created along withAir, water,fire and the Sky. There is so much
varietyof livingbeingsonearth.Asaretheirdeedsandactions,so is
theirresult.The lawofKarmathus isbehindtheir lifecircumstances.
Theresultofkarmamaylookunjustifiedoutwardlybutisacorrective
justiceofthelawasinHIStruecourtonlytruthprevails. Itisalsothe
karmadone
while
living
on
earth
that
attracts
the
Nadar
(Grace),
whichisthesignthatthepersonisnowopentodwellinnextkhand.
TheSikhreceivesthefruitofhis thoughtandactionandgoesahead
throughJapandSimran.SuchistheDharmaintheDharamKhand.
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Comments:
Gurujihaspointedouthow thebeingsare living thekarmic lifeonearth
andhasgiventhewayoutformovingontootherkhands. Theworkingof
lawof
Karma
is
closely
connected
with
our
thought
and
deeds.
As
are
our
thoughtssoareour lifecircumstances.Thedirectionour life is takingand
events good or bad (asper our own interpretation) are all results of our
thinkingand feelings. It is thebeliefs thatourmindhaswhichattract the
circumstances. The five passions ( kam,kroth,lobh,moh and ahankar) in a
hiddenwaydominateourmindsthoughtsandourbehavioursotheresults
wouldobviouslybeinsynchronicity.
Thewayout is inshifting theminds thoughtpattern. It is in transforming
themindbychangingthefocus.Wehavetowinourmindtoshifttowards
thewayof lifeoftheGurmukh.Gurujidoesnotaskustocontrolthemindor resist the fivepassionsbutshiftandchangeour lifestyleand thoughts.
Thisisaccomplishedthroughembracingthelifestylealignedwithdirections
ofShreeGuruGranthsahibji.
Guruji has referred to this way as japehjai. Jap means to repeat. By
repeating and doing an action again and again the change the
transformation comes in.Hereweare transforming themind so thenew
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 speakof is theKarmaofGyanKhand.. Somanywinds,waters
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andfires;somanyKrishnasandShivas. SomanyBrahmas,fashioning
formsofgreatbeauty,adornedanddressedinmanycolors. Somany
worldsand landsforworkingoutkarma.Soverymany lessonstobe
learned! Somany Indras,somanymoonsandsuns,somanyworlds
andlands. SomanySiddhasandBuddhas,somanyYogicmasters.So
manygoddessesofvariouskinds. Somanydemigodsanddemons,so
manysilent
sages.
So
many
oceans
of
jewels.
So
many
ways
of
life,
so
manylanguages.Somanydynastiesofrulers. Somanyawarepeople,
somanydevotees,says ONanak,His limithasno limit!||35|| In
the realmofwisdom, spiritualwisdom reigns supreme. The Sound
currentoftheNaadvibrates,amidstthesoundsandthesightsofbliss.
Comments:
Itisoftensaidthatthespiritualpath istravelledalone.Quitetruethetrueseekerhastoresistthemindsinclinationstofollowwhatmassesaredoing.
Inthebeginningtheremaybe likemindedsatsangisand laterhastogo
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
knowvastnessofcreationandthatformsthatthe mindmaybetemptedto
worshipareonlypartofWahegurujiscreation.
Thepurposeofgyan isnot simply to knowbut to transformaswell.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.
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3. Saramkhand
ThisishowGurujidescribestheSaramkhand.
Inthe
realm
of
humility,
the
Word
is
form.
These
are
fashioned
with
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:
Thisis
the
khand
of
humility.
The
self
identity
(haume)
within
acreated
beingisthecausethat thecreationexists.Thewholecreationisrestingon
beinghavingseparate identity.Sothecreator isalsodistinctandseparate.
The haume also is theway to come out. In theway throughWaheguru
Simran, the mind is reshaped to accept haume ( the consciousness of
separatenessvsoneness )wherejyote is injyote..How thiscomesabout,
cannot be fully described but has to get involved to get inkling. This is
shabadsurt interplay.Theawarenessof theSikhchanges.TheSikhbegins
tointuitivelyknowmeanings.ThemindoftheSikhistransformed.Thereis
humblenessin
words
and
action.
4.KaramKhand
ThisishowGurujihasdescribedKaramKhand
Intherealmofkarma,theWordisEffort. Nooneelsedwellsthere,
except
the
great
spiritual
heroes.
They
are
totally
imbued
with
the
onenessconsciousness. Theyaresewntogetherwiththecreator
filledwithaweofHISglory. Theirform(mind)cannotbedescribed.
Theydonotdie(donotreincarnate) andsoneitheraredeceived(by
maya)when withinwhosemindstheLordabides. Here(inKaram
Khand)devoteesofmanyworldsdwell. Theyareinanand(spiritual
joy)astheTruelordabidesintheirmind.
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Comments:
InKaramkhand fruitofeffortisseen.Whatbetterwaytoteachthanto
showthegoaloftheeffort.InthebaniArti Gurujihassaid
Thouhavethousandsofeyes,andyetThouhavenoeyes.Thouhave
thousandsof
forms,
and
yet
Thou
do
not
have
even
one.
Thou
have
thousandsofLotusFeet,andyetThoudonothaveevenonefoot.
Thouhavenonose,butThouhavethousandsofnoses.ThisPlayof
THEEentrancesme.
ThisistheSimranofdevoteesinKaramKhand.Imbuedwithonenessthe
onewhoseesthroughtheireyesisHIM.onewhowalksisHIM.Onewho
talksisHIM.OnewhohearsisHIM.Herethehaumewhichisselfidentity
creatingillusionofseparatenessisrelegatedtobackground.Weliveina
contextualworld.Wehavefreewill,butatthesametimecomingoutofthe
contextofourfreewillworld,allwillisHISwill.SoourfreewillisHISwill.Thedevoteeevermakesefforttoliveinoneness inHISpresencewithin
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
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andcreationgoes.Onlypermanenceisthecreator.SotheKartaisSach
(truth)ascomparedtocreationwhichissobig andappearsrealbutisnot
so.TheplayofcreationisunderHISHukam(command)asGurujihas
describedinjapjisahibinthebeginningpauries.Theformlessistobefound
throughobservingandlivingthroughHISHukamraza.Thisishowthe
shacklesofMayaarebroken. InGurbanilotofimportanceisgivento
Vichar.In
fact
Vichar
is
part
of
Simran.
Vichar
and
then
the
effort
of
Simran
isthehardpathadevoteetravels.Aswhenthefruitisripethefarmer
plucksitsotheCreatorbestowsthenadaronthedevotee.Thedevotee
thenisnearertothecreatorwiththeillusionofmayaandofHaumebeing
lifted.
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6 . W a h e gu r u S im r a n : Sh a b a d Na a mWhilereadingSriGuruGranthSahibJi,theSikhoftencomesacrosswords
ShabadandNaamandwondersattheirmeaning.
Anattempt
is
made
here
to
explain
Naam
in
simple
words
with
Gurbani
beingtherealguide.
GurbaniexplainsthattheShabadisthecauseandcreatoroftheuniverse.
Wholecreationhasbeenandisbeing createdbytheShabadandShabad
endsthecreationaswell.
SGGSpage117
CreationanddestructionhappenthroughtheShabad.
ThroughtheShabad,creationhappensagain.
TheGurmukhknowsthattheonlyTruthHIMSELFispervading.The
Gurmukhunderstandscreationandmerger.||1||
SGGSpage117
Asexplained
by
Gurbani
before
creation
there
had
been
only
Vismad
blissorwonder.
Wecanonlyexpressasenseofwonderaboutthebeginningfromthevoid
(nothingnessascomparedwithsomething).Theabsoluteabidedendlessly
deepwithinHimselfthen.
SGGS940(sidhgost)
Forendlesseons,therewasonlymist(obscurity).
SGGS1035
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Theworldwascreatedthroughtheshabad thecreatororGod.Andthe
createdworldareflectionofthebliss:
TheworldisareflectionofHIM;Whohasnofatherormother.
SGGS1035
TheShabadisallpervading.Theprocessofcreationanddestructionever
keepgoingincycles(smallandbigger).Theseareevergoingon.
Whateverisbeingcreatedgetsdestroyed,andthencreationoccursagain.
Withinthecreatedalsoareelementsofcreationdestructioncreation.
Arenotourbodycellsbeingdestroyedandregenerated?
Eventhestonesandmetalshavinglongerlifearesubjecttoentropy.In
naturenothingeverremainssame.Atquantumlevelthiscycleofcreation
destructioncreation
is
ever
continuing
and
so
also
at
the
level
of
galaxies.
Allcreationisinalivingvibrantcreationcyclelikewavesonwaterinasea.
GurbaniexplainsthatwithinallandeverythingistheShabadthecreator
andalsohowtheNaamrevealstheunseen.
SGGS944
ThatShabaddwellsdeepwithinallbeings,
UnknownandInvisible;whateverisseen,thereisseentheShabad
(pervading).
Listen,youhermitsandYogistheexplanation(revelation)aboutthe
Shabad.
It
is
that
without
the
Naam,
there
is
no
Yoga.
ThosewhoareattunedtotheNaam,remainintoxicatednightandday;
ThroughtheNaam,theyfindpeace.
ThroughtheNaam,everythingisrevealed;
ThroughtheNaam,understandingisobtained.
SGGS944
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Shabadisthecreativeforce. Theuniverseiseverchangingandillusionary.
UniversehascomeoutofSunn(void).
Scientistsareasyetunawareoforiginofmatterandconsciousness.Already
thescientists
are
looking
at
the
connection
of
matter
with
consciousness
andzeropointenergytofindtheanswer.
GurbaniexplainsthattheonlySatt(truth)isWaheguruthecreatorand
thecreationislikeabubbleinwaterorlikewavesonthewater..Naamis
thesupportthatpervadesthecreation.Naamisastateofbeing.
NaamistheessenceoftheKarta(creator)thatpervades and throughthe
NaamconnectiononeconnectswithWaheguruji.
Gurbaniexplainsthat:
SGGS284
TheNaamistheSupportofallcreatures.
TheNaamistheSupportoftheearthandsolarsystems.
TheNaamistheSupportoftheSimritees,theVedasandthePuraanas.
TheNaamistheSupportbywhichwehearofspiritualwisdomand
meditation.
TheNaam
is
the
Support
of
the
Akaashic
ethers
and
the
nether
regions.
TheNaamistheSupportofallbodies.
TheNaamistheSupportofallworldsandrealms.
AssociatingwiththeNaam,listeningtoitwiththeears,oneissaved.
ThosewhomtheLordmercifullyattachestoHisNaam
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ONanak,inthefourthstate,thosehumbleservantsattainsalvation.||5||
SGGS284
LetuslookatanotherexplainationwithinSGGSji.
SGGS436
HEHimselfadornedHimself;HEHimselfcreatedNaam.
HEcreatednatureasadualityandseatedHimself
withinthecreationbeholdingitwithdelight.
SGGS436
Thecreationisaduality,meaningfrombeingONEHEcreatednatureto
appearasmanywithadualidentity onetrue(sat)andtheother
illusionary.Thecreateddonotidentifythemselveswiththecreator.This
separateidentityanddistinctivenessisallpervadingintheworld.The
directionofspiritualityistoshedthisgrandillusionandbeONE.
TheNaamisHIScreationandisthewaytowardsbecomingONE.
WithNaamweconnectwithWahaguruthecreator.
TheShabad
enables
us
to
connect
with
Naam.
SGGS644
Throughthe
Shabad,
the
Naam
sprouts
up;
through
the
Shabad,
we
are
united(withcreator).WithouttheShabad,thewholeworldiscrazy,losing
lifeinvain.
SGGS644
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Thelifeweliveisdefinitelycrazy.Welookforhappinessinthingswhichdo
notgivehappiness.Wearedrivenbyfivepassionswhichruleour
behaviour.Wedesire,desireanddesire.Weareanxious,stressedandin
everfear.IfonlywecouldhavehadNaamthenwewouldhaveexperiences
oftruejoy.Thefearandanxietywouldnotplagueus.Trueprosperitywould
bewithuswithoutbeingtroubledbyfivepassions.Thislifehascommunion
withGod.
We
would
have
company
of
truth
and
would
have
joy
living
as
cocreator.
TheShabadalsomanifestedasBani.ThewordsofGurbaninotonlygive
spiritualwisdombutchangesourstateofmind.TheGurbanitransformsour
mind.WethenbegintoperceiveNaam.Weconnectandaresurrounded,
immersedinNaam.Naamisthenseenasouressence.TheSikhandThe
Naamarethenone.
Mindisdrenched,bybeingattunedtotheShabad.
WithouttheNaamthereisnoothersupport.
SGGS 1031
SGGS1066
AstheGurbanigetsknownintheworld;
SowiththisBani,theNaamisobtained.
SGGS1066
SGGS910
Thereisnoworship,otherthanthroughtheNaam;
theworldwanders,deludedbydoubt.
SGGS910
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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
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SGGS910
TrueBanispeaktheTruth;enshrinesloveoftrueNaam.
TheDestroyeroffear,theDestroyerofsin;
myGodistheonlysupportintheend.
HEHimselfiseverywhereandeverything;SaysNanak,thisawarenessis
knownthroughthegloriousNaam.
SGGS910
SGGS293
TheninetreasuresareintheAmbrosialNaamofGod.
Withinthehumanbodyisitsplaceofrest.TheDeepestSamaadhi,andthe
unstrucksoundcurrentoftheNaadarethere.Thewonderandmarvelofit
cannotbe
described.
SGGS293
GazeuponGod,thewonderous.
SGGS837
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7. Na a m Ra n gNaam isa stateofbeing that imbues the SikhdoingNaam Simran in the
Naamrang(color).WithNaamSikhlivesconnectedwiththemool(origin).
Gurujihaveexplicitlystatedthat :
sggs
441
Omymind,youaretheembodimentoftheDivineLight recognizethyown
origin.Omymind,theDearLordiswithyou;throughtheGuru'sTeachings,
enjoybeingimbuedinHIScolor.
sggs441
When the Sikh begins to be imbued in Naam Rang there begins a
transformation.Frombeingasevak(devoteeservant)theSikhbeginstofeel
HISpresence.
The
unfolding
is
from
being
separate
individual
towards
oneness.
The transformation isbroughtaboutbySimran.TheSimran is theGurmat
way tomakeourmindknow thesat (truth),accept the sat (truth),belive
thesat(truth)andtoliveasembodimentofsat(truth).
Theabovewordsof theGurujithatManThoonJothSaroopHaiAapanaa
MoolPashhaan.isadirectiveaddressedtothemindoftheSikh.Themind
hasto
be
told
again
and
again
that
it
is
jyote
swaroop.
The mind by virtue of being a human believes in selfidentity. The mind
believesitselfahumanbodyandtheself(haume)isthedrivingforceinthe
worldofmaya.Thelifethatisbeinglivedandallitsbehaviouristovindicate
and sustain thisbelief.Thewholemayas structureofworldlyaffairs, the
emotionsandthinkingistokeeptheindividualityalive.
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Becomingjyote 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. TheshiftbeginswhenreadingofGurbanimovestoVicharandSimran.
2. WithSimranthesurt(awareness)oftheSikhgoeswithin.Thesurtlikestorestwithin. TheSimranisdonewithinthemind.
3. WithSurtbeingincreasinglywithinwhilereadingGurbaniandduringWaheguruSimrantheremaybeexperiencesofbodyachesinthe
neck,shoulders,foreheadandexperienceofheatontopofhead.This
passesawayaftersometimeasthebodydoesreadjustments.
4. Therearefaitheventsinthelife.Theheathimproves,issuesgetresolved,thereisprosperity.TheSikhdevelopsrelationshipwiththe
Guru andbecomeawarethatGuruandAkalPurakharesame.The
SikhasksresponsiblyfromtheAkalPurakhandthefaithrequestgetsfulfilled.
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5. Feelingofdetachment.Responsiblewithdrawalfromfamilyrelationshipsandsocialactivities.Thisdetachmentisnotgivingup
butis
more
in
the
nature
of
becoming
an
observer.
The
grip
of
attachmentislessor.
6. Quietnessbeginstodevelopalongwithincreased"selftalk."ThereisawarenessthatShabadGuruiseverwithin.Thereiscommunionwith
theShabadGuruwithin.Theredevelopscompanionshipwiththe
ShabadGuru.
7. Intuitiveawarenessdevelops.Aquitsortofloving, joyousbuiltupcomesupattimes.AflowofAmritRasinthehead.
8. ASikhthatdoesdeepSimranmeditationmayhavefurtherfaithexperiencesofseeingbrightlight,bodylightness,visionsetc.
9. AstheSurtbeginstorestwithintheSikhhearsAnhadShabad.10.WithGuruKirpathentheSpiritualandthePhysicalaretogetherin
SikhslifewhichwasthedirectionofSimran.TheSikhfeelsthe
presenceofWaheguruwithinandeverywhereinthenatureand
otherbeings.TheAnhadeverresounds. Inthistogethernessof
physicalandspiritualthestartingpointoftheawarenessfocusisthen
increasinglyfromwithinbehindtheeyesratherthanoutsideeven
witheyesbeingopenandSikhgoingaboutthedailychores. TheSikh
livesinHazuriandNaamrangthengrowsfurtherintheSikhinthis
KaramKhand.
More
and
more
Spiritual
experiences
unfold
with
the
fadingawayofthecolorofHaume.
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NoamountofwordscantrulyconveytheSpiritualdevelopmentandthe
Spiritualexperiences.TheSikhmeditationofSimranalignstheSikhwithThe
Mool.
GurbaniexplainsthatWahegurujiplacedHISjyote(light)andthensentthe
bodyinthisworld.Gurbanialsoexplainsthattheworldisadwellingofthe
Waheguruji
eh
jag
Sacheh
ki
heh
kothri,
Sacheh
ka
vich
vas.
The
nature
ofrealityoftheworldisdifferentfromwhatitappears.Thespiritualpathis
toknowthisrealityandliveconnectedwithNaam.
ThewayisthatofmeditationthroughSimran.Simranmeanstoremember
againandagainwhichisJap.TheSimrantobedoneisofGurbani,
GurbaniVicharandGurumantraWaheguru.
.
Simranis
remembrance
with
an
aim
towards
knowing,
then
closeness
and
thenonenesswithWaheguruji.
SimranwithGurbaniandVicharunfoldthecomplexconceptssothatthe
mindknowsandaccepts.TheGurbanistatesthat
ManMaaniaaThoHarJaaniaa||
Whenthemindagrees,onlythentheGodcomestobeknown.
SGGS656
ThemindholdssomanywrongconceptsaboutGodandtheworldwelive
in, manyofthesefromprimitivetime.Thesearecarriedovercollective
consciousnessconceptsofthemankind.Thesehavebeenfurthermodified
orchangedbythegroupconceptslikethoseofreligionandwithinreligion
furthersubgroup.Theseconceptsareapartofoursubconsciousmindand
componentsofcollectiveconsciousness.Thesubconsciousinfluencesour
consciousmindandthinking.
TheGurbaniaimstocorrectthewrongbeliefsandSimranwithVicharisa
waytoenableourmindtoovercomethecollectiveconsciousnessinfluence.
Thestrongfocusedthoughtsoftheindividualmindthenhavecorrect
gurmatguidedbeliefsabouttheWaheguruji.
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8 . An h a d Sh a b a dTheawareness(surt)ofthepersonswhodoregularSimranormediation
developsaninwardfocus.Thecloudinessofthethoughtsandemotionsis
thinnerandthentheyeasilyhearthecelestialsound.Thissoundisknown
asnaad.
Gurbani
calls
it
Anhad
Shabad.
.Anhad
means
the
sound
that
is
notproducedbystrikingoftwoobjects.Thissoundexistsassuchandhas
divineorigin.
LinkupwiththeCelistialSoundisanancientspiritualjugat(technique)of
thesaintstoreachthehigheststateofmergerwiththeiroriginthe
creatorLord.ThismethodwasreferredtobyGuruNanakDevji),the
founderofSikhismduringhismeetingwithsidhasandthisconversation
accountis
described
in
Sidh
Gosht.
TherearereferencestotheCelistialSoundinallthereligionshowever
descriptionofthemethodofSurtShabadisscant.Ihavecomeacross
personswhohavebeendoingyogaandmeditationandhearthecelestial
sound.Theyweresearchingforenlightenmentandnextstep.
ThewaythatGuruNanakexplainedisanintegratedonewithunfoldingof
theMoolandtheNaam.ThespiritualpaththroughtheShabad(celestial
Sound)isdescribedinthehymnsinShriGuruGranthSahebji.
ThisspiritualpathoftheShabadsurtcanbeappreciatedonlywhenthe
shabadisunderstoodwell.ForthiswehavetoseehowGurmatexplains
thecreation.
TheworldisacreationofNirankar.
NirankarmeanswithoutformorformlessandintheGuruGranthSahibji
referenceistothisaspectofGod.TheGodhasthepowerorability
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meaningkalatoexistasformandsupporttheformwithoutappearingto
haveanyconnectionwiththeform.Continuingwiththesamewayof
expression,theEkankarisGodbeingoneappearingasmany.TheNirankar
throughkaladharcreatedtheuniverse.Thecreationisoneness
Ekankar.HEisboththeCreatorandtheCreation.ThisisHISAklkala.HE
alsohas
taken
Shabad
Roop
to
create
and
sustain
creation.
AmongtheaspectsoftheShabadoneissound.Thisiscelestialsound.
Hereisanillustrationtoexplainthecreationprocess:
Inthematerialworldthe soundiscreatedduetostrikingoftwoobjects
sothisform ofsoundiscalledAhatNaad,whereasthecelestialsound
heardduringmeditationiscalledAnahatNaadwhichisnot causedby
strikingofobjects.GurmatexplainsthatthisShabadiseverywhereandin
everything.
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Andherebelowsome GurbanilinesfromShreeGuruGranthSahibji are
giventoclarifytheaboveexplanation:
SGGS1066TheFormlessLordcreatedtheuniverseofform.HecreatedMaya(the
illusiontosustainseparateidentities),Attachment(totheworld)and
Hukam(HIScommand).TheCreatorHimselfstagesalltheplay;Listen
andplace
the
true
one
in
the
mind
(here
path
is
being
referred
to).
SGGS1066
SGGS
250
NirankarHimselfisform,andasNirgun(withoutattributes),Sargun(with
attributes)isOne. DescribetheOneLordasOne,andOnlyOne;
saysNanak,HEistheOne,andthemany.
SGGS250
SGGS469HISLightisintheCreatedandCreationisinHISLight;knowthat
ThroughHISalmightypower,HEispervadingeverywhere.
SGGS469
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SGGS287HEHimselfisNirgun;HEHimselfisSargun.
Thismanifestation
is
His
power
(kala
dhar),
the
entire
world
is
fascinated.
SGGS287
SGGS117
CreationanddestructionhappenthroughtheShabad.ThroughtheShabad,creationhappensagain.
SGGS117
TheQuestioninSidhGost
Where
is
the
Shabad
said
to
dwell?
Which
will
carry
us
across
theterrifyingworldocean?
TheAnswerbyGuruNanakin SidhGost
ThatShabaddwells unknown,withineverything.
whereverIlook,
there
Isee
the
Shabad(HIM).
SidhGhostSGGS944
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Shabadthatpervadestheentirecreationhasalsotakentheformofwords
andisGurbani.ThisiswhyShreeGuruGranthsahibjiisknownasShabad
Guru.TheShabadroopGurbaniis thefirstplacewheretheSikhfocuseshis
Surt(consciousawareness).
TheGurbanichangesthestateofmindoftheSikh.TheGurbaniguidesand
givesdirectionandknowledge.AstheSikhprogressesspiritually,sodoes
thislevelofguidance.TheSikhdoesWaheguruSimranaswell.The
knowledgeofTheMool(Naam)unfolds.TheNaamstartstopermeatethe
psycheoftheSikh.
TheSikhhearstheAnhadShabad.TheSikhperceivesHISpresenceandstarts
tolive
in
Hazuri.
The
Sikh
has
many
spiritual
experiences
and
is
able
to
managethefivepassions.TheShabadGuruisperceivedwithinasaguide
andcompanion.ThereiscommunionwiththeShabadGuru.TheAnhad
ShabadshowsitsdifferentroopsandeverpullstheSurtupward.
TheillustrationbelowexplainsthepathofshabadsurtasperGurmat.
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TheGurmatpathofShabadSurtisanintegratedone.Thereare
referencestothecelestialsoundinscripturesofotherreligionsaswell.
TheCelestialsoundismentionedasprimodalsoundofcreationaswell.
Thissoundissurelyasoundofcreation.Themeditatorshearitinvarious
forms. Ithassoundofthefiveelementsandisthusalsoknownaspanch
shabad.It
also
comprises
sound
of
all
the
84
lac
created
beings.
The
ShabadiscomingfromthetenthGate(DasamDwar).
GurmatwayistolistentotheAnhadShabadandkeepdoingSimran.The
integratedpathofGurmatenablestheSikhtofeelHispresence,tosee
theonenessandtobeone.
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441
MeetingtheTrueGuru(shabadguru),thewanderingmindisheldsteady;
itcomestoabideinitsownhome. IttradesintheNaam,doesjapof the
Naam,andremainsabsorbedintheNaam.Theoutgoing,wanderingsurt,
uponmeetingtheTrueGuru,findstheTenthGate. There,Ambrosial
Nectarisfoodandthecelestialmusicresounds;theshabadthatiskeeping
theworldsupported. Themanystrainsoftheunstruckmelodyresound
there,as
one
experiences
the
merger
with
the
true
one.
Thus
says
Nanak:
bymeetingtheTrueGuru,thewanderingmindbecomessteady,and
comestodwellinthehomeofitsownself.