Believing - Mannai

There are five aids to spiritual advancement – Living by Hukam or Divine will, Remembering God’s virtues, listening. believing and emulating.

This paper is about believing and emulating. It means accepting what one learns and putting it into practice. It also means complying with Hukam or Divine commands as also the guru’s teachings. It involves submission.

ਕਹਤ ਨਾਨਕੁ ਸਚੇ ਸਿਉ ਪ੍ਰੀਤਿ ਲਾਏ ਚੂਕੈ ਮਨਿ ਅਭਿਮਾਨਾ ॥

ਕਹਤ ਸੁਣਤ ਸਭੇ ਸੁਖ ਪਾਵਹਿ ਮਾਨਤ ਪਾਹਿ ਨਿਧਾਨਾ ॥੪॥੪॥ ੩ ੭੯੮

Kahaṯ Nānak sacẖe si▫o parīṯ lā▫e cẖūkai man abẖimānā.

Kahaṯ suṇaṯ sabẖe sukẖ pāvahi mānaṯ pāhi niḏẖānā. ||4||4||

Those who love the eternal Lord shed vanity (and imbibe humility);

Talking of and listening to virtues is comforting but compliance brings the treasure (M: 3, p 798).

The treasure is God’s virtues, in fact God Itself.

In the reference given above M;3, p 798 means it is the composition of the third Guru and is on page 798 of Sri Guru Granth Sahib (SGGS), the sikh scripture.

The fourth Guru says that service with a sense of commitment, which is the other name emulating, is fruitful:

ਸਾ ਸੇਵਾ ਕੀਤੀ ਸਫਲ ਹੈ ਜਿਤੁ ਸਤਿਗੁਰ ਕਾ ਮਨੁ ਮੰਨੇ ॥

ਜਾ ਸਤਿਗੁਰ ਕਾ ਮਨੁ ਮੰਨਿਆ ਤਾ ਪਾਪ ਕਸੰਮਲ ਭੰਨੇ ॥

ਉਪਦੇਸੁ ਜਿ ਦਿਤਾ ਸਤਿਗੁਰੂ ਸੋ ਸੁਣਿਆ ਸਿਖੀ ਕੰਨੇ ॥

ਜਿਨ ਸਤਿਗੁਰ ਕਾ ਭਾਣਾ ਮੰਨਿਆ ਤਿਨ ਚੜੀ ਚਵਗਣਿ ਵੰਨੇ ॥

ਇਹ ਚਾਲ ਨਿਰਾਲੀ ਗੁਰਮੁਖੀ ਗੁਰ ਦੀਖਿਆ ਸੁਣਿ ਮਨੁ ਭਿੰਨੇ ॥੨੫॥ ੪ ੩੧੪

Sā sevā kīṯī safal hai jiṯ saṯgur kā man manne.

Jā saṯgur kā man mani▫ā ṯā pāp kasamal bẖanne.

Upḏes jė ḏiṯā saṯgurū so suṇi▫ā sikẖī kanne.

Jin saṯgur kā bẖāṇā mani▫ā ṯin cẖaṛī cẖavgaṇ vanne.

Ih cẖāl nirālī gurmukẖī gur ḏīkẖi▫ā suṇ man bẖinne. ||25||

Service done according to the intent of the true guru is fruitful;

If we accept what the Guru desires all sins are washed;

The Sikhs should pay heed to what the guru teaches;

Those who submit to the will of the guru are fully imbued with the teachings;

This is the unique quality of the guru’s followers; they relish his teachings (M: 4, p 314).

The guru is one who has known God and teaches the Sikhs likewise. One should therefore submit to the guru’s teachings;

ਸਤਿਗੁਰੁ ਦਾਤਾ ਹਰਿ ਨਾਮ ਕਾ ਪ੍ਰਭੁ ਆਪਿ ਮਿਲਾਵੈ ਸੋਇ ॥

ਸਤਿਗੁਰਿ ਹਰਿ ਪ੍ਰਭੁ ਬੁਝਿਆ ਗੁਰ ਜੇਵਡੁ ਅਵਰੁ ਨ ਕੋਇ ॥

ਹਉ ਗੁਰ ਸਰਣਾਈ ਢਹਿ ਪਵਾ ਕਰਿ ਦਇਆ ਮੇਲੇ ਪ੍ਰਭੁ ਸੋਇ ॥੨॥ ੪ ੩੯

Saṯgur ḏāṯā har nām kā parabẖ āp milāvai so▫e.

Saṯgur har parabẖ bujẖi▫ā gur jevad avar na ko▫e.

Ha▫o gur sarṇā▫ī dẖėh pavā kar ḏa▫i▫ā mele parabẖ so▫e. ||2||

The guru acquaints us with the virtues of God and helps us unite with It;

The true guru understands God; there is none like the guru;

I seek the sanctuary of the compassionate guru who unites with God (M: 4, p 39).

One who is fortunate to receive instruction from the guru praises God and reaches his (or her) destination (God).

ਨਾਮੁ ਸੁਣੀਐ ਨਾਮੁ ਮੰਨੀਐ ਨਾਮੇ ਵਡਿਆਈ ॥

ਨਾਮੁ ਸਲਾਹੇ ਸਦਾ ਸਦਾ ਨਾਮੇ ਮਹਲੁ ਪਾਈ ॥੪ ॥ ੩ ੪੨੬

Nām suṇī▫ai nām mannī▫ai nāme vadi▫ā▫ī.

Nām salāhe saḏā saḏā nāme mahal pā▫ī. ||4||

Let us listen to, believe and praise the virtues of God;

By thus praising continuously we would reach God’s abode (M: 3, p 426).

In Japji Sahib the first composition in SGGS, the subject of Mannai i.e. believing and emulating is dealt with in two stages; in Pauris (stanzas) 12-15 dealing with believing, and in Pauris 36- 37, and the Slok (the epilogue) with compliance or emulation.

Also Guru Nanak describes the virtues of believing in Pauris 9-12 of Saarang Ki Vaar on page 1241-42.

It is interesting to study the three together:

The last two lines of each of Pauris 12-15 end with and convey this underlying message:

ਐਸਾ ਨਾਮੁ ਨਿਰੰਜਨੁ ਹੋਇ ॥ ਜੇ ਕੋ ਮੰਨਿ ਜਾਣੈ ਮਨਿ ਕੋਇ ॥੧੨॥

Aisā nām niranjan ho▫e.

Je ko man jāṇai man ko▫e. ||12||

The Master’s virtue is that It is not attached to any thing;

One who believes in It become likewise.

This means that the way the Master remains detached so should one trying to emulate Its virtues. There should be no expectation for doing one’s duties, the results will come naturally. We read in Sukhmani Sahib:

ਸੇਵਾ ਕਰਤ ਹੋਇ ਨਿਹਕਾਮੀ ॥ ਤਿਸ ਕਉ ਹੋਤ ਪਰਾਪਤਿ ਸੁਆਮੀ ॥ ੫ ੨੮੬

Sevā karaṯ ho▫e nihkāmī. Ŧis ka▫o hoṯ parāpaṯ su▫āmī.

One who serves selflessly reaches the Master (M: 5, 286).

Out of these four Pauris number 12 describes the profound state of one who believes and emulates while Pauris 13-15 say how it helps:

ਮੰਨੇ ਕੀ ਗਤਿ ਕਹੀ ਨ ਜਾਇ ॥ ਜੇ ਕੋ ਕਹੈ ਪਿਛੈ ਪਛੁਤਾਇ ॥

ਕਾਗਦਿ ਕਲਮ ਨ ਲਿਖਣਹਾਰੁ ॥ ਮੰਨੇ ਕਾ ਬਹਿ ਕਰਨਿ ਵੀਚਾਰੁ ॥

Manne kī gaṯ kahī na jā▫e. Je ko kahai picẖẖai pacẖẖuṯā▫e.

Kāgaḏ kalam na likẖaṇhār. Manne kā bahi karan vīcẖār.

The state of believing and emulation is hard to describe;

Any one who tries to do so realizes it is futile trying;

This state cannot be expressed in writing;

And may be understood by contemplation. Pauri 12, p 3.

Pauri 36 which deals with Saram Khand, the realm of effort, uses similar terms to describe this as molding one’s mind:

ਸਰਮ ਖੰਡ ਕੀ ਬਾਣੀ ਰੂਪੁ ॥ ਤਿਥੈ ਘਾੜਤਿ ਘੜੀਐ ਬਹੁਤੁ ਅਨੂਪੁ ॥

ਤਾ ਕੀਆ ਗਲਾ ਕਥੀਆ ਨਾ ਜਾਹਿ ॥ ਜੇ ਕੋ ਕਹੈ ਪਿਛੈ ਪਛੁਤਾਇ ॥

Saram kẖand kī baṇī rūp. Ŧithai gẖāṛaṯ gẖaṛī▫ai bahuṯ anūp.

Ŧā kī▫ā galā kathī▫ā nā jāhi. Je ko kahai picẖẖai pacẖẖuṯā▫e.

The realm of effort is characterized by how one transforms the self;

Here one molds an absolutely unique form,

that cannot be described;

Any one who tries, realizes that it is futile to do so. Pauri 36, p 8.

The Pauris in Saarang Ki Vaar describe the benefits of believing in Naam i.e. God’s virtues. Naam also involves trying to emulate those virtues. Pauri 11 says:

ਨਾਇ ਮੰਨਿਐ ਦੁਰਮਤਿ ਗਈ ਮਤਿ ਪਰਗਟੀ ਆਇਆ ॥

ਨਾਉ ਮੰਨਿਐ ਹਉਮੈ ਗਈ ਸਭਿ ਰੋਗ ਗਵਾਇਆ ॥

ਨਾਇ ਮੰਨਿਐ ਨਾਮੁ ਊਪਜੈ ਸਹਜੇ ਸੁਖੁ ਪਾਇਆ ॥

ਨਾਇ ਮੰਨਿਐ ਸਾਂਤਿ ਊਪਜੈ ਹਰਿ ਮੰਨਿ ਵਸਾਇਆ ॥

ਨਾਨਕ ਨਾਮੁ ਰਤੰਨੁ ਹੈ ਗੁਰਮੁਖਿ ਹਰਿ ਧਿਆਇਆ ॥੧੧॥

Nā▫e mani▫ai ḏurmaṯ ga▫ī maṯ pargatī ā▫i▫ā.

Nā▫o mani▫ai ha▫umai ga▫ī sabẖ rog gavā▫i▫ā.

Nā▫e mani▫ai nām ūpjai sėhje sukẖ pā▫i▫ā.

Nā▫e mani▫ai sāʼnṯ ūpjai har man vasā▫i▫ā.

Nānak nām raṯann hai gurmukẖ har ḏẖi▫ā▫i▫ā. ||11||

Naam is the jewel which is admired through the Guru’s word;

By believing in Naam and emulating -

Evil thoughts leave and virtues manifest;

Ego is shed and all afflictions leave;

God manifests in the mind and one obtains natural happiness;

One gets peace as God abides in the mind. 11, p 1242.

Pauri 13 describes how the self is molded and its results:

ਮੰਨੈ ਸੁਰਤਿ ਹੋਵੈ ਮਨਿ ਬੁਧਿ ॥ ਮੰਨੈ ਸਗਲ ਭਵਣ ਕੀ ਸੁਧਿ ॥

ਮੰਨੈ ਮੁਹਿ ਚੋਟਾ ਨਾ ਖਾਇ ॥ ਮੰਨੈ ਜਮ ਕੈ ਸਾਥਿ ਨ ਜਾਇ ॥

Mannai suraṯ hovai man buḏẖ. Mannai sagal bẖavaṇ kī suḏẖ.

Mannai muhi cẖotā nā kẖā▫e. Mannai jam kai sāth na jā▫e.

By believing -

Consciousness molds the mind and understanding;

The sphere of understanding expands to the whole cosmos;

One is not subjected to indignities

And is left alone by the messenger of death. Pauri 13, p 3.

The second part of Pauri 36 puts it thus:

ਤਿਥੈ ਘੜੀਐ ਸੁਰਤਿ ਮਤਿ ਮਨਿ ਬੁਧਿ ॥ ਤਿਥੈ ਘੜੀਐ ਸੁਰਾ ਸਿਧਾ ਕੀ ਸੁਧਿ ॥੩੬॥

Ŧithai gẖaṛī▫ai suraṯ maṯ man buḏẖ. Ŧithai gẖaṛī▫ai surā siḏẖā kī suḏẖ. ||36||

In the realm of effort –

Consciousness molds the mind and understanding;

One gets awareness like the gods and accomplished people. Pauri 36, p 8.

The last two lines of Pauri 13 say that one who believes in God’s commands and acts on them does not suffer in any way. This concept is explained by the third guru saying that the Gurmukh – one who follows the guru’s teachings - does not suffer:

ਜਿਨਿ ਜਮੁ ਕੀਤਾ ਸੋ ਸੇਵੀਐ ਗੁਰਮੁਖਿ ਦੁਖੁ ਨ ਹੋਇ ॥

ਨਾਨਕ ਗੁਰਮੁਖਿ ਜਮੁ ਸੇਵਾ ਕਰੇ ਜਿਨ ਮਨਿ ਸਚਾ ਹੋਇ ॥੧॥ ੩ ੫੮੮

God created the messenger of death; the Gurmukhs obey God and are not tormented;

Rather the messenger of death shows respect the Gurmukh who has God in mind (M: 3, p 588).

Pauri 12 of Saarang Ki Vaar elaborates:

ਨਾਇ ਮੰਨਿਐ ਸੁਰਤਿ ਊਪਜੈ ਨਾਮੇ ਮਤਿ ਹੋਈ ॥

ਨਾਇ ਮੰਨਿਐ ਗੁਣ ਉਚਰੈ ਨਾਮੇ ਸੁਖਿ ਸੋਈ ॥

ਨਾਇ ਮੰਨਿਐ ਭ੍ਰਮੁ ਕਟੀਐ ਫਿਰਿ ਦੁਖੁ ਨ ਹੋਈ ॥

ਨਾਇ ਮੰਨਿਐ ਸਾਲਾਹੀਐ ਪਾਪਾਂ ਮਤਿ ਧੋਈ ॥

ਨਾਨਕ ਪੂਰੇ ਗੁਰ ਤੇ ਨਾਉ ਮੰਨੀਐ ਜਿਨ ਦੇਵੈ ਸੋਈ ॥੧੨॥

Nā▫e mani▫ai suraṯ ūpjai nāme maṯ ho▫ī.

Nā▫e mani▫ai guṇ ucẖrai nāme sukẖ so▫ī.

Nā▫e mani▫ai bẖaram katī▫ai fir ḏukẖ na ho▫ī.

Nā▫e mani▫ai salāhī▫ai pāpāʼn maṯ ḏẖo▫ī.

Nānak pūre gur ṯe nā▫o mannī▫ai jin ḏevai so▫ī. ||12||

Naam is obtained through the perfect guru and whom God gives;

By believing and compliance-

Consciousness develops and one obtains understanding;

One talks of Divine virtues and obtains comfort;

All delusions leave and then there is no suffering;

God is praised and evil washed from the mind. 12, p 1242

Pauri 14 says that for one who believes the transformation is real there are no impediments to journey of the soul to merge with God:

ਮੰਨੈ ਮਾਰਗਿ ਠਾਕ ਨ ਪਾਇ ॥ ਮੰਨੈ ਪਤਿ ਸਿਉ ਪਰਗਟੁ ਜਾਇ ॥
ਮੰਨੈ ਮਗੁ ਨ ਚਲੈ ਪੰਥੁ ॥ ਮੰਨੈ ਧਰਮ ਸੇਤੀ ਸਨਬੰਧੁ ॥

Mannai mārag ṯẖāk na pā▫e. Mannai paṯ si▫o pargat jā▫e.

Mannai mag na cẖalai panth. Mannai ḏẖaram seṯī san▫banḏẖ.

Those who believe –

Face no obstacles in their path to God;

Reach God’s presence with honor;

Do not waver from their path of righteousness. Pauri 14, p 3.

These thoughts are elaborated in Pauri 37 that deals first with Karam Khand or the realm of grace and then with Sach Khand or the realm of truth/eternity;

ਨਾ ਓਹਿ ਮਰਹਿ ਨ ਠਾਗੇ ਜਾਹਿ ॥ ਜਿਨ ਕੈ ਰਾਮੁ ਵਸੈ ਮਨ ਮਾਹਿ ॥

ਤਿਥੈ ਭਗਤ ਵਸਹਿ ਕੇ ਲੋਅ ॥ ਕਰਹਿ ਅਨੰਦੁ ਸਚਾ ਮਨਿ ਸੋਇ ॥

Nā ohi marėh na ṯẖāge jāhi. Jin kai rām vasai man māhi.

Ŧithai bẖagaṯ vasėh ke lo▫a. Karahi anand sacẖā man so▫e.

Those in the realm of grace –

Have God in mind,

Do not suffer spiritual death nor are they misled;

They are devotees who abide in grace; and

With God in mind enjoy the bliss. Pauri 37, p 8.

Pauri 9 of Saarang Ki Vaar elaborates this further:

ਨਾਇ ਮੰਨਿਐ ਸੁਖੁ ਊਪਜੈ ਨਾਮੇ ਗਤਿ ਹੋਈ ॥

ਨਾਇ ਮੰਨਿਐ ਪਤਿ ਪਾਈਐ ਹਿਰਦੈ ਹਰਿ ਸੋਈ ॥

ਨਾਇ ਮੰਨਿਐ ਭਵਜਲੁ ਲੰਘੀਐ ਫਿਰਿ ਬਿਘਨੁ ਨ ਹੋਈ ॥

ਨਾਇ ਮੰਨਿਐ ਪੰਥੁ ਪਰਗਟਾ ਨਾਮੇ ਸਭ ਲੋਈ ॥

ਨਾਨਕ ਸਤਿਗੁਰਿ ਮਿਲਿਐ ਨਾਉ ਮੰਨੀਐ ਜਿਨ ਦੇਵੈ ਸੋਈ ॥੯॥

Nā▫e mani▫ai sukẖ ūpjai nāme gaṯ ho▫ī.

Nā▫e mani▫ai paṯ pā▫ī▫ai hirḏai har so▫ī.

Nā▫e mani▫ai bẖavjal langẖī▫ai fir bigẖan na ho▫ī.

Nā▫e mani▫ai panth pargatā nāme sabẖ lo▫ī.

Nānak saṯgur mili▫ai nā▫o mannī▫ai jin ḏevai so▫ī. ||9||

The benediction of believing comes through the guru’s teachings;

By believing and complying/emulating -

We obtain peace and emancipation;

We receive honor and the Lord abides in the mind;

There is no impediment in crossing the world ocean;

The path shows up duly illuminated by Naam.9. p 1241.

Travelling with grace one reaches the gate to salvation, God’s abode, taking others along says Pauri 15:

ਮੰਨੈ ਪਾਵਹਿ ਮੋਖੁ ਦੁਆਰੁ ॥ ਮੰਨੈ ਪਰਵਾਰੈ ਸਾਧਾਰੁ ॥

ਮੰਨੈ ਤਰੈ ਤਾਰੇ ਗੁਰੁ ਸਿਖ ॥ ਮੰਨੈ ਨਾਨਕ ਭਵਹਿ ਨ ਭਿਖ ॥

Mannai pāvahi mokẖ ḏu▫ār. Mannai parvārai sāḏẖār.

Mannai ṯarai ṯāre gur sikẖ. Mannai Nānak bẖavahi na bẖikẖ.

Those who believe -

Reach the gate to salvation;

Are a source of support for their families;

Are the gurus who save themselves and their Sikhs;

Look to none else. Pauri 15, p 3.

Pauri 38 puts it thus:

ਸਚ ਖੰਡਿ ਵਸੈ ਨਿਰੰਕਾਰੁ ॥ ਕਰਿ ਕਰਿ ਵੇਖੈ ਨਦਰਿ ਨਿਹਾਲ ॥

Sacẖ kẖand vasai nirankār.

Kar kar vekẖai naḏar nihāl.

The formless Lord abides in the realm of truth/eternity;

And looks after all in Its grace. Pauri 38, p 8.

ਨਾਇ ਮੰਨਿਐ ਕੁਲੁ ਉਧਰੈ ਸਭੁ ਕੁਟੰਬੁ ਸਬਾਇਆ ॥
ਨਾਇ ਮੰਨਿਐ ਸੰਗਤਿ ਉਧਰੈ ਜਿਨ ਰਿਦੈ ਵਸਾਇਆ ॥

ਨਾਇ ਮੰਨਿਐ ਸੁਣਿ ਉਧਰੇ ਜਿਨ ਰਸਨ ਰਸਾਇਆ ॥
ਨਾਇ ਮੰਨਿਐ ਦੁਖ ਭੁਖ ਗਈ ਜਿਨ ਨਾਮਿ ਚਿਤੁ ਲਾਇਆ ॥

ਨਾਨਕ ਨਾਮੁ ਤਿਨੀ ਸਾਲਾਹਿਆ ਜਿਨ ਗੁਰੂ ਮਿਲਾਇਆ ॥੧੦॥

Nā▫e mani▫ai kul uḏẖrai sabẖ kutamb sabā▫i▫ā.

Nā▫e mani▫ai sangaṯ uḏẖrai jin riḏai vasā▫i▫ā.

Nā▫e mani▫ai suṇ uḏẖre jin rasan rasā▫i▫ā.

Nā▫e mani▫ai ḏukẖ bẖukẖ ga▫ī jin nām cẖiṯ lā▫i▫ā.

Nānak nām ṯinī salāhi▫ā jin gurū milā▫i▫ā. ||10||

Those who meet the Guru remember the Lord;

By believing and compliance;

The lineage and family are emancipated;

The companions who keep this in mind are are saved;

Listen to the Naam and talk about it;

All suffering and craving leave if Naam is in mind. 10. p 1241.

Finally the Slok (epilogue) says:

ਜਿਨੀ ਨਾਮੁ ਧਿਆਇਆ ਗਏ ਮਸਕਤਿ ਘਾਲਿ ॥

ਨਾਨਕ ਤੇ ਮੁਖ ਉਜਲੇ ਕੇਤੀ ਛੁਟੀ ਨਾਲਿ ॥੧॥

Jinī nām ḏẖi▫ā▫i▫ā ga▫e maskaṯ gẖāl.

Nānak ṯe mukẖ ujle keṯī cẖẖutī nāl. ||1||

The toil of those who remember God bears fruit;

They themselves receive honor and many are saved in their company. Slok, p 8.

The above lines of the Slok clarify that remembering God is not just saying but acting in God-consciousness. Actions are to be both emulation of virtues and living by God’s will.

The soul comes from God, the Supreme Soul. That is called Nij Ghar, its own home, where the soul belongs and wishes to get back. Praising the virtues of God with the guidance of the Guru and emulating those facilitates return to the source:

ਜਿਨੀ ਸੁਣਿ ਕੈ ਮੰਨਿਆ ਤਿਨਾ ਨਿਜ ਘਰਿ ਵਾਸੁ ॥

ਗੁਰਮਤੀ ਸਾਲਾਹਿ ਸਚੁ ਹਰਿ ਪਾਇਆ ਗੁਣਤਾਸੁ ॥ ੩ ੨੭

Jinī suṇ kai mani▫ā ṯinā nij gẖar vās. Gurmaṯī sālāhi sacẖ har pā▫i▫ā guṇṯās.

Those who listen, believe and emulate get to their own home;

Praising the eternal Lord with guru’s teachings they obtain access to God (M: 3, p 27).

God bless.

Note: The Roman version of Gurbani is copied from www.srigranth.org

Listening – Suniai

There are five aids to spiritual advancement –

• Living by Hukam or Divine will – Dutifulness.
• Remembering God’s virtues.
• Listening.
• Believing.
• Belief leading to faith.

This paper discusses the aspect of listening.

Listening has an important connotation – that of being the second person to one who speaks. It thus has an element of humility. Humility is the other name for submission, not subjugation as to a tyrant, but to someone who is more profound, and naturally to God.

According to Gurmat i.e. the guru’s teachings we are to listen to Naam. Literally speaking Naam refers to God’s virtues. However it also has a deep meaning of God’s commands and will, which we are required to comply with:

ਜਨ ਨਾਨਕੁ ਬੋਲੇ ਬ੍ਰਹਮ ਬੀਚਾਰੁ ॥ ਜੋ ਸੁਣੇ ਕਮਾਵੈ ਸੁ ਉਤਰੈ ਪਾਰਿ ॥ ਜਨਮਿ ਨ ਮਰੈ ਨ ਆਵੈ ਨ ਜਾਇ ॥ ਹਰਿ ਸੇਤੀ ਓਹੁ ਰਹੈ ਸਮਾਇ ॥੪॥੨॥ ੫ ੩੭੦

This servant describes the divine virtues;

One who listens and emulates, crosses over the world ocean;

Such a person does not reincarnate,

absorbed as he (or she) is in God all the time (M: 5, p 370).

In the reference given here M: 5 means it is the composition of the fifth Sikh Guru while the page is of Sri Guru Granth Sahib (SGGS), the Sikh scripture. This is followed throughout this paper.

By emulating the virtues we comply with Hukam i.e. God’s commands or will. Naam and Hukam are therefore synonymous. We learn this from the guru:

ਏਕੋ ਨਾਮੁ ਹੁਕਮੁ ਹੈ ਨਾਨਕ ਸਤਿਗੁਰਿ ਦੀਆ ਬੁਝਾਇ ਜੀਉ ॥੫॥ ੧ ੭੨

The guru gives the understanding that Naam and Hukam are the same M: 1, p 72).

Guru Nanak says in Jap Ji Sahib:

Hukam razaaee chalna Nanak likhiaa naali (Pauri 2).

Live by the preordained commands.

Pauri 2 stands for the 2^nd stanza.

We can carry out an order satisfactorily only if we understand it. The commands were given to the soul and are therefore known to it. Also alerts are being sounded all the time within the body. The soul or mind is also reminded by the Divine within the body, which we call conscience, which tells us what is right or wrong.

But we still go wrong as we succumb to temptations. The guru cautions us if we care to pay heed:

ਮਨ ਤੂੰ ਜੋਤਿ ਸਰੂਪੁ ਹੈ ਆਪਣਾ ਮੂਲੁ ਪਛਾਣੁ ॥

ਮਨ ਹਰਿ ਜੀ ਤੇਰੈ ਨਾਲਿ ਹੈ ਗੁਰਮਤੀ ਰੰਗੁ ਮਾਣੁ ॥ ੩ ੪੪੧

My mind you are the embodiment of the Divine light, know your roots;

God is with you enjoy the bliss through the guru’s teachings (M: 3, p 441).

Even otherwise the happenings around us should act as reminders. When we see death it should remind us of the transitory nature of life. When we see others doing their duties we should be motivated. Then there are the scriptures that guide us.

Human birth is beautiful let us be alert and not let it be wasted. Should we not understand ourselves the guru is there to help:

ਜਾਗੁ ਸਲੋਨੜੀਏ ਬੋਲੈ ਗੁਰਬਾਣੀ ਰਾਮ ॥

ਜਿਨਿ ਸੁਣਿ ਮੰਨਿਅੜੀ ਅਕਥ ਕਹਾਣੀ ਰਾਮ ॥

ਅਕਥ ਕਹਾਣੀ ਪਦੁ ਨਿਰਬਾਣੀ ਕੋ ਵਿਰਲਾ ਗੁਰਮੁਖਿ ਬੂਝਏ ॥

ਓਹੁ ਸਬਦਿ ਸਮਾਏ ਆਪੁ ਗਵਾਏ ਤ੍ਰਿਭਵਣ ਸੋਝੀ ਸੂਝਏ ॥ ੧ ੮੪੪

O beautiful life wake up listen to the guru’s word;

One who listens to the ineffable word and acts on it,

Achieves salvation, but a rare one understands this through the guru;

Immersing himself in the Word he loses his identity, but understands the world (M: 1, p 644).

The Guru says what the creator wants to be conveyed to us:

ਅਨਦਿਨੁ ਨਾਮੁ ਜਪਹੁ ਗੁਰਸਿਖਹੁ ਹਰਿ ਕਰਤਾ ਸਤਿਗੁਰੁ ਘਰੀ ਵਸਾਏ ॥

ਸਤਿਗੁਰ ਕੀ ਬਾਣੀ ਸਤਿ ਸਤਿ ਕਰਿ ਜਾਣਹੁ ਗੁਰਸਿਖਹੁ ਹਰਿ ਕਰਤਾ ਆਪਿ ਮੁਹਹੁ ਕਢਾਏ ॥ ੪ ੩੦੮

Remember God’s virtues for ever, O Guru’s Sikhs,

God will then abide in your mind;

Accept the true guru’s word as authentic,

because the Creator Itself makes him say (M: 4, p 308).

If we still do not pay heed we cannot blame any one else because we are being alerted all the time:

ਏਤੁ ਜਨਮਿ ਹਰਿ ਨ ਚੇਤਿਓ ਭਾਈ ਕਿਆ ਮੁਹੁ ਦੇਸੀ ਜਾਇ ॥

ਕਿੜੀ ਪਵੰਦੀ ਮੁਹਾਇਓਨੁ ਭਾਈ ਬਿਖਿਆ ਨੋ ਲੋਭਾਇ ॥੭॥ ੩ ੬੩੯

If we do not keep the commands in mind in human birth, how shall we face the Master?

Despite being alerted we are being robbed by temptations and greed (M: 3, p 639).

Further -

ਆਇਓ ਸੁਨਨ ਪੜਨ ਕਉ ਬਾਣੀ ॥

ਨਾਮੁ ਵਿਸਾਰਿ ਲਗਹਿ ਅਨ ਲਾਲਚਿ ਬਿਰਥਾ ਜਨਮੁ ਪਰਾਣੀ ॥੧॥ ਰਹਾਉ ॥ ੫ ੧੨੧੯

Man comes to listen and read the Word;

But he forgets that under temptations and wastes the human birth (M: 5, p 1219).

What this means is that the Baani is there to remind us of our duties, but temptations get the better of us. If the temptations are overcome we get the message from within and act according to our conscience:

ਆਤਮ ਰਸੁ ਜਿਹ ਜਾਨਿਆ ਹਰਿ ਰੰਗ ਸਹਜੇ ਮਾਣੁ ॥ ਨਾਨਕ ਧਨਿ ਧਨਿ ਧੰਨਿ ਜਨ ਆਏ ਤੇ ਪਰਵਾਣੁ ॥੧॥ ੫ ੨੫੨

One who identifies the Divine presence within,

Enjoys God’s presence naturally;

Such a person is praiseworthy;

He makes a success of life (M: 5, p 252).

Listening to the inner voice or by reading is greatly facilitated by participation in holy company or Sat Sangat also called Sadh Sangat:

ਸਤਸੰਗਤਿ ਸਾਈ ਹਰਿ ਤੇਰੀ ਜਿਤੁ ਹਰਿ ਕੀਰਤਿ ਹਰਿ ਸੁਨਣੇ ॥

ਜਿਨ ਹਰਿ ਨਾਮੁ ਸੁਣਿਆ ਮਨੁ ਭੀਨਾ ਤਿਨ ਹਮ ਸ੍ਰੇਵਹ ਨਿਤ ਚਰਣੇ ॥੧॥ ੪ ੧੧੩੫

The holy congregation is one in which we listen to Your praises O Lord;

I shall serve at the feet of one who listens and immerses in Your Naam (M: 4, p 1135).

The subjects of listening are initially covered in Japji Sahib, the first composition in SGGS in Pauris 8-11 and later elaborated in Pauri 35 and part of Pauri 36.

Pauris 8 to 11 are dedicated to listening and all end with the following statement which is their underlying message:

ਨਾਨਕ ਭਗਤਾ ਸਦਾ ਵਿਗਾਸੁ ॥ ਸੁਣਿਐ ਦੂਖ ਪਾਪ ਕਾ ਨਾਸੁ ॥

The devotees are always joyful;

Because by listening, they avoid transgressions and the resulting suffering.

Let us study what each of these Pauris says in addition:

ਸੁਣਿਐ ਸਿਧ ਪੀਰ ਸੁਰਿ ਨਾਥ ॥ ਸੁਣਿਐ ਧਰਤਿ ਧਵਲ ਆਕਾਸ ॥

ਸੁਣਿਐ ਦੀਪ ਲੋਅ ਪਾਤਾਲ ॥ ਸੁਣਿਐ ਪੋਹਿ ਨ ਸਕੈ ਕਾਲੁ ॥

By listening one -

becomes an accomplished person, spiritual guide, angel and yogi;

Gets knowledge about the earth, the metaphoric bull supporting it, and the sky;

Learns about the earth, the planets and the lower regions;

Fears death no more. Pauri 8.

ਸੁਣਿਐ ਈਸਰੁ ਬਰਮਾ ਇੰਦੁ ॥ ਸੁਣਿਐ ਮੁਖਿ ਸਾਲਾਹਣ ਮੰਦੁ ॥

ਸੁਣਿਐ ਜੋਗ ਜੁਗਤਿ ਤਨਿ ਭੇਦ ॥ ਸੁਣਿਐ ਸਾਸਤ ਸਿਮ੍ਰਿਤਿ ਵੇਦ ॥

By listening -

We learn about the Hindu gods Mahadev, Brahma, and Indra;

Even those caught in evil are motivated to praise God;

We learn about the ways of yoga, and the mystries of the body;

We learn what the scripture say. Pauri 9.

ਸੁਣਿਐ ਸਤੁ ਸੰਤੋਖੁ ਗਿਆਨੁ ॥ ਸੁਣਿਐ ਅਠਸਠਿ ਕਾ ਇਸਨਾਨੁ ॥

ਸੁਣਿਐ ਪੜਿ ਪੜਿ ਪਾਵਹਿ ਮਾਨੁ ॥ ਸੁਣਿਐ ਲਾਗੈ ਸਹਜਿ ਧਿਆਨੁ ॥

By listening we -

Share what we have with others, be contented and learn;

Get purified by remembering Divine virtues rather than by ritual baths;

Are motivated to study to learn and receive honor;

Are able to concentrate effortlessly. Pauri 10.

ਸੁਣਿਐ ਸਰਾ ਗੁਣਾ ਕੇ ਗਾਹ ॥ ਸੁਣਿਐ ਸੇਖ ਪੀਰ ਪਾਤਿਸਾਹ ॥

ਸੁਣਿਐ ਅੰਧੇ ਪਾਵਹਿ ਰਾਹੁ ॥ ਸੁਣਿਐ ਹਾਥ ਹੋਵੈ ਅਸਗਾਹੁ ॥

By listening –

We imbibe profound virtues;

We can get the status of spiritual and temporal guides and kings;

The uneducated can learn;

One knows mysteries of life like a diver explores the ocean. Pauri 10.

Japji Sahib describes these experiences of gaining knowledge twice, the second time after describing the realm of knowledge:

ਗਿਆਨ ਖੰਡ ਮਹਿ ਗਿਆਨੁ ਪਰਚੰਡੁ ॥ ਤਿਥੈ ਨਾਦ ਬਿਨੋਦ ਕੋਡ ਅਨੰਦੁ ॥

Knowledge reigns supreme in the realm of learning;

One enjoys the celestial music and great bliss. Pauri 36.

These accord with the central message of Pauris 8-11 given above i.e.

The devotees are always joyful;

Because by listening, they avoid transgressions and the resulting suffering.

The Guru has thus introduced the principle that learning is necessary in order to avoid the pitfalls that we face in life all the time. Once we do that bliss is obtained.

Pauri 35 elaborates on the learning in greater detail and imparts advanced knowledge. The reader would notice that a number of words and concepts are common between Pauris 8-11 and 35. Let us savor:

ਕੇਤੇ ਪਵਣ ਪਾਣੀ ਵੈਸੰਤਰ ਕੇਤੇ ਕਾਨ ਮਹੇਸ ॥

ਕੇਤੇ ਬਰਮੇ ਘਾੜਤਿ ਘੜੀਅਹਿ ਰੂਪ ਰੰਗ ਕੇ ਵੇਸ ॥

ਕੇਤੀਆ ਕਰਮ ਭੂਮੀ ਮੇਰ ਕੇਤੇ ਕੇਤੇ ਧੂ ਉਪਦੇਸ ॥

ਕੇਤੇ ਇੰਦ ਚੰਦ ਸੂਰ ਕੇਤੇ ਕੇਤੇ ਮੰਡਲ ਦੇਸ ॥

ਕੇਤੇ ਸਿਧ ਬੁਧ ਨਾਥ ਕੇਤੇ ਕੇਤੇ ਦੇਵੀ ਵੇਸ ॥

ਕੇਤੇ ਦੇਵ ਦਾਨਵ ਮੁਨਿ ਕੇਤੇ ਕੇਤੇ ਰਤਨ ਸਮੁੰਦ ॥

ਕੇਤੀਆ ਖਾਣੀ ਕੇਤੀਆ ਬਾਣੀ ਕੇਤੇ ਪਾਤ ਨਰਿੰਦ ॥

ਕੇਤੀਆ ਸੁਰਤੀ ਸੇਵਕ ਕੇਤੇ ਨਾਨਕ ਅੰਤੁ ਨ ਅੰਤੁ ॥੩੫॥

There are numerous –

Gases, liquids, types of energy, the Hindu gods;

Types of creators who make things of diverse types and hues;

Types of places to work, guides and their disciples;

Skies, moons, suns, galaxies and planets;

Accomplished people, intellectuals, yogis and forms of goddesses;

Gods, demons, silent yogis, and jewels in the ocean;

Types of life forms, their forms of speech and kings of men;

People in contemplation, in service;

there is no end to all these. Pauri 35.

The subject of listening is also addressed by Guru Nanak in Pauris 6-8 of Saarang Ki Vaar on page 1240 of SGGS. Four lines out of five in each of these Pauris starts with ‘Naaey Suniai’ meaning ‘by listening to Naam’. They emphasize that Naam is the subject of listening and learning. They list the benefits of listening to and emulating Divine virtues. Further a common feature of all these Pauris is that the fifth line motivates us to follow the guru’s teachings which assist in contemplating on God’s virtues.

ਨਾਇ ਸੁਣਿਐ ਮਨੁ ਰਹਸੀਐ ਨਾਮੇ ਸਾਂਤਿ ਆਈ ॥

ਨਾਇ ਸੁਣਿਐ ਮਨੁ ਤ੍ਰਿਪਤੀਐ ਸਭ ਦੁਖ ਗਵਾਈ ॥

ਨਾਇ ਸੁਣਿਐ ਨਾਉ ਊਪਜੈ ਨਾਮੇ ਵਡਿਆਈ ॥

ਨਾਮੇ ਹੀ ਸਭ ਜਾਤਿ ਪਤਿ ਨਾਮੇ ਗਤਿ ਪਾਈ ॥

ਗੁਰਮੁਖਿ ਨਾਮੁ ਧਿਆਈਐ ਨਾਨਕ ਲਿਵ ਲਾਈ ॥੬॥ ੧ ੧੨੪੦

By listening to Naam –

We experience bliss and peace of mind;

The mind is satisfied, craves no more and afflictions leave;

Naam (virtues) show up in our conduct and we praise God;

One sees honor in Naam and not caste; Naam leads to salvation;

We contemplate on God’s virtues through the guru’s teachings. Pauri 6, p 1240.

ਨਾਇ ਸੁਣਿਐ ਸਭ ਸਿਧਿ ਹੈ ਰਿਧਿ ਪਿਛੈ ਆਵੈ ॥

ਨਾਇ ਸੁਣਿਐ ਨਉ ਨਿਧਿ ਮਿਲੈ ਮਨ ਚਿੰਦਿਆ ਪਾਵੈ ॥

ਨਾਇ ਸੁਣਿਐ ਸੰਤੋਖੁ ਹੋਇ ਕਵਲਾ ਚਰਨ ਧਿਆਵੈ ॥

ਨਾਇ ਸੁਣਿਐ ਸਹਜੁ ਊਪਜੈ ਸਹਜੇ ਸੁਖੁ ਪਾਵੈ ॥

ਗੁਰਮਤੀ ਨਾਉ ਪਾਈਐ ਨਾਨਕ ਗੁਣ ਗਾਵੈ ॥੭॥ ੧ ੧੨੪੦

Listening to Naam –

One can achieve every thing and what he wishes for follows him;

All the treasures are obtained and wishes fulfilled;

One’s mind gets satisfaction; wealth seeks him;

One develops equipoise and obtains peace effortlessly;

One emulates virtues and praises God through the guru’s teachings. Pauri 7, p 1240.

ਨਾਇ ਸੁਣਿਐ ਸੁਚਿ ਸੰਜਮੋ ਜਮੁ ਨੇੜਿ ਨ ਆਵੈ ॥

ਨਾਇ ਸੁਣਿਐ ਘਟਿ ਚਾਨਣਾ ਆਨ੍ਹ੍ਹੇਰੁ ਗਵਾਵੈ ॥

ਨਾਇ ਸੁਣਿਐ ਆਪੁ ਬੁਝੀਐ ਲਾਹਾ ਨਾਉ ਪਾਵੈ ॥

ਨਾਇ ਸੁਣਿਐ ਪਾਪ ਕਟੀਅਹਿ ਨਿਰਮਲ ਸਚੁ ਪਾਵੈ ॥

ਨਾਨਕ ਨਾਇ ਸੁਣਿਐ ਮੁਖ ਉਜਲੇ ਨਾਉ ਗੁਰਮੁਖਿ ਧਿਆਵੈ ॥੮॥ ੧ ੧੨੪੦

Listening to Naam –

Obviates rituals and austerities, the messenger of death keeps away;

The inner self is illuminated and ignorance leaves;

We understand the self and get Naam as the fruit of our efforts;

We avoid transgressions and get to the eternal impeccable Lord;

Remembering God through the guru’s teachings we receive honor. Pauri 8, p 1240

Guru Nanak says:

ਜਬ ਲਗੁ ਦੁਨੀਆ ਰਹੀਐ ਨਾਨਕ ਕਿਛੁ ਸੁਣੀਐ ਕਿਛੁ ਕਹੀਐ ॥

ਭਾਲਿ ਰਹੇ ਹਮ ਰਹਣੁ ਨ ਪਾਇਆ ਜੀਵਤਿਆ ਮਰਿ ਰਹੀਐ ॥੫॥੨॥ ੧ ੬੬੧

As long as we are in this world we should listen to and talk about God;

Search tells us that no one lives for ever so live in humility (M: 1, p 661).