A deep reflection on Anhad Naad, Shabad, and the all-pervading presence of the Divine. This katha connects truth and falsehood, Oankar, creation through...
O Congregation, who are the very embodiment of the Guru, please accept the request of the Fateh (Sikh greeting): Waheguru Ji Ka Khalsa! Waheguru Ji Ki Fateh!
For approximately the last 10 or 11 days, this humble servant has been presenting a continuous discourse ( larivaar vichaar) before you.
ਸੋ ਦਰੁ ਕੇਹਾ ਸੋ ਘਰੁ ਕੇਹਾ ਜਿਤੁ ਬਹਿ ਸਰਬ ਸਮਾਲੇ ॥ so dhar kehaa so ghar kehaa jit beh sarab samaale || Where is that Gate, and where is that Dwelling, in which You sit and take care of all? ::endgurbani
ਵਾਜੇ ਨਾਦ ਅਨੇਕ ਅਸੰਖਾ ਕੇਤੇ ਵਾਵਣਹਾਰੇ ॥ vaaje naadh anek asa(n)khaa kete vaavanahaare || The Sound-current of the Naad vibrates there, and countless musicians play on all sorts of instruments there. ::endgurbani
Giani Bhupinder Singh Ji was just narrating to you the details of the martyrdom of Dhan Guru Arjan Dev Ji from the pages of history with great elegance and eloquence.
I will place just one subtle point before you, and then proceed forward.
Since the beginning of time, Truth ( Sat ) and Dominion / Seat of Power ( Satta ) have never gotten along.
Almost always, Dominion does not like Truth, because Dominion stands upon Lies . It stands upon Deception ( Fareb/ਫ਼ਰੇਬ ), it stands upon Treachery ( Dhoka ), and it stands upon the urge to Conquer others .
For this reason, on a temporary level, Falsehood appears to keep winning; it keeps on winning.
Kaikeyi stands in falsehood , while Ram is the Truth . Yet, Kaikeyi still managed to exile Ram for fourteen years. It appears as though falsehood is winning.
Kans is a tyrant and embodies falsehood . Krishna is the upholder of Truth , and his parents, Devaki and Vasudev , are also upholders of Truth —yet Kans still managed to throw them into prison. On a temporary level, falsehood wins.
Prahlaad stands on the Truth ( Sat ), while Harnaakash stands on Falsehood . But when Prahlaad is kept in prison without food or water, when he is thrown from mountains, and when he is subjected to various kinds of torture— it will clearly appear as though falsehood has won, it has won.
Going forward, in the same manner...
Jesus ( Isha ) stands on Truth, yet Truth is hanging from a cross; meanwhile, Falsehood watches the spectacle. Falsehood sits upon the throne.
Falsehood sits upon the throne, while the guide of Truth, Socrates , is given a cup of poison and made to die in agony. It appears as though, for a temporary moment, falsehood has won.
Babar sits upon the throne, while Guru Nanak Dev Ji is in Babar's prison.
Jahangir sits upon the throne, while Blessed Guru Arjan Dev Ji Maharaj is seated upon a red-hot iron plate.
Jahangir sits upon the throne, while the Sixth Guru, Guru Hargobind Sahib Ji Maharaj, is held captive in Gwalior prison.
Falsehood sits upon the throne in the person of Aurangzeb ; meanwhile, Truth is being martyred in Chandni Chowk—the executioners are severing his ( Guru Tegh Bahadur Ji ) head.
The false Governor of Sirhind sits upon the throne. Meanwhile, the precious, innocent children of Guru Gobind Singh Ji Maharaj—the very embodiments of Truth—are being bricked alive into a wall.
Now, let me repeat these verses so that I may conclude the sequence of thoughts I had initiated.
Temporarily, it appears that Falsehood is winning.
However— ਕੂੜ ਨਿਖੁਟੇ ਨਾਨਕਾ ਓੜਕਿ ਸਚਿ ਰਹੀ ॥੨॥ kooR nikhuTe naanakaa oRak sach rahee ||2|| Falsehood will come to an end, O Nanak, and Truth will prevail in the end. ||2|| ::endgurbani
Today, no one even remembers to ask about Babar, yet the glory of Guru Nanak Dev Ji resounds across the whole world.
Today, there is no one left to even light a lamp at the grave of Jahangir. Yet, the glory of the Great Guru Arjan Dev Ji Maharaj, His message, and His teachings, are being read in every home and sung throughout the entire world.
Once, I was traveling from Bombay to Hazur Sahib by road. On the way lies Aurangabad, and just before Aurangabad is Khuldabad. In Khuldabad is the grave of Aurangzeb—perhaps you are already aware of this?
The spiritual descendant of Khwaja Mu'in al-Din Chishti —has his grave there in Khuldabad. Mu'in al-Din Chishti and Sheikh Zayn al-Din Shirazi are related through the Chishti Sufi spiritual lineage (silsila), not by blood.
Aurangzeb had left a final will ( wasiyat ), requesting: 'Build my grave near his.'
He did this because he regarded the Sheikh as true fakir , a Friend of God ( Wali Allah ).
Aurangzeb had committed so many atrocities/sins throughout his life that he thought maybe, ' If my grave is near a holy man’s, perhaps I might be saved from the fires of Hell. '
However, while strictly adhering to Islamic Law ( Shari'a ), he had given a command: 'The money I have earned and collected from sewing caps and transcribing the Holy Quran—only that money is to be spent on my grave and my funeral rites; nothing else.'
Perhaps you are aware—he didn't eat his food from the state treasury; he ate only what he earned through his own manual labor.
To such an extent, he tried to prove himself a man of great moral purity and self-restraint ( parhezgar ).
According to the historical records, the money he had managed to save was documented as being two Dinars and eight or ten Dirhams.
That only comes to about three or four Rupees, according to the calculation of that time—it isn't much at all.
This is because in Arab countries, the currency is called the Riyal or Dinar; he had simply renamed the Rupee as 'Dinar'.
With so little money, only a simple earthen grave could be built—not a permanent stone one. So, even today, the grave remains a simple mound of earth.
While the Nizam of Hyderabad eventually built a marble screen around it, the grave itself remains plain and unbuilt.
I have seen this entire scene with my own eyes.
Because the shrine of Khwaja Mu'in al-Din Chishti's spiritual descendant is built so beautifully; it stands right by the roadside, along the highway. I felt drawn to see it—such magnificent tombs and domes of such majesty.
Later, I found out that this was the shrine of Khwaja Mu'in al-Din Chishti’s spiritual descendant. And later still, I discovered that Aurangzeb's grave was right there beside it—made of simple earth.
After seeing all of this, as I was about to leave, the two caretakers at Aurangzeb's grave said to me, 'Sardar Ji, please leave some money before you go; we need to light a lamp ( diva ) on the grave tonight. We need money for the oil. We ask the visitors and pilgrims who come here—we encourage them to donate—and they leave some money, which we use to light the lamps here at night.'
This took place thirty to thirty-five years ago; I noted it down in my diary back then so I would never forget it.
I gave those caretakers two coins ( Dhamas ) at the time—this was a very long time ago.
Since then, I have shared this on many stages.
I said, 'O Aurangzeb! If a lamp is to be lit on your grave at night, the caretakers sitting there have to beg for money from the passing travelers and pilgrims. Only then does a flame flicker on your grave.'
But the One whom you martyred in Chandni Chowk (Guru Tegh Bahadur Ji)—there, rivers of wealth and offerings flow.
The One you martyred—there, thousands of travelers eat from the langar every single day, and weary travelers find shelter and rest at night.
Seeing all of this, one is compelled to recite this verse ( Pankti ): ਕੂੜ ਨਿਖੁਟੇ ਨਾਨਕਾ ਓੜਕਿ ਸਚਿ ਰਹੀ ॥੨॥ kooR nikhuTe naanakaa oRak sach rahee ||2|| Falsehood will come to an end, O Nanak, and Truth will prevail in the end. ||2|| ::endgurbani
For a time, falsehood may win—and this causes ordinary, unsteady people to waver. But in the end, Truth always prevails. ਕੂੜ ਨਿਖੁਟੇ ਨਾਨਕਾ ਓੜਕਿ ਸਚਿ ਰਹੀ ॥੨॥ kooR nikhuTe naanakaa oRak sach rahee ||2|| Falsehood will come to an end, O Nanak, and Truth will prevail in the end. ||2|| ::endgurbani
Let me repeat this point:
For a fleeting moment, Dominion sits upon the throne, while Truth burns upon the red-hot iron plate.
The weak-minded falter.
But in the end, the outcome is this: Truth sits on the throne—and that Dominion is ground into the dust; nothing remains.
ਕੂੜ ਨਿਖੁਟੇ ਨਾਨਕਾ ਓੜਕਿ ਸਚਿ ਰਹੀ ॥੨॥ kooR nikhuTe naanakaa oRak sach rahee ||2|| Falsehood will come to an end, O Nanak, and Truth will prevail in the end. ||2|| ::endgurbani
Dhan Guru Arjan Dev Ji Maharaj’s divine teachings and message, even today, across the whole world, are still being recited, sung, understood, and shared.
On the 10th of this month, this humble servant began this discourse with: ਸੋ ਦਰੁ ਕੇਹਾ ਸੋ ਘਰੁ ਕੇਹਾ ਜਿਤੁ ਬਹਿ ਸਰਬ ਸਮਾਲੇ ॥ so dhar kehaa so ghar kehaa jit beh sarab samaale || Where is that Gate, and where is that Dwelling, in which You sit and take care of all? ::endgurbani
This verse mentions both the Home ( Ghar ) and Door ( Dhar ).
To enter the Home , one must first arrive at the Door .
And the Door is not separate from the Home . That Door , through which one gains entry into the Home , is an integral part of the Home itself—it is not separate from it.
I shall repeat these two words; the explanation will follow afterward.
The One who, in the form of Parkash ( Divine Presence ) is the Divine ( Parmatma ), is the same One who, in the form of the Shabad ( The Word/Sound ), is the Guru . And the One who, in the form of Shabad, is the Guru , is the same One who, in the form of Parkash , is the Divine . In the Sidh Gosht , Guru Nanak Dev Ji recounts his visit to Mount Sumeru , where the elderly Yogis (Sidhs) questioned the young Guru. They asked: - "What is the root, the source of all? What teachings hold for these...
Furthermore: that which, in the form of Parkash ( Divine Presence ), is The Home , is the very same that, in the form of the Shabad ( The Word/Sound ), is the Door . That which, in the form of the Shabad , is the Door , is the very same that, in the form of Parkash , is The Home .
In the form of Parkash ( Divine Presence ) the Home is God ( Parmatma ); in the form of the Shabad ( The Word/Sound ) the Door is the Guru .
ਨਾਨਕ ਸੋਧੇ ਸਿੰਮ੍ਰਿਤਿ ਬੇਦ ॥ naanak sodhe si(n)mirat bedh || Nanak has studied the Simritees and the Vedas. ਪਾਰਬ੍ਰਹਮ ਗੁਰ ਨਾਹੀ ਭੇਦ ॥੪॥੧੧॥੨੪॥ paarabraham gur naahee bhedh ||4||11||24|| There is no difference between the Supreme Lord God and the Guru. ||4||11||24|| ::endgurbani
All-Pervading ( Vyapak ) is the Divine ( Parmatma) ; All-Pervading is the Guru . That which is not All-Pervading is not the Divine ; that which is not All-Pervading is not the Guru either.
ਸਦਾ ਅੰਗ ਸੰਗੇ ਅਭੰਗੰ ਬਿਭੂਤੇ ॥੧੯੯॥ sadhaa a(n)g sa(n)ge abha(n)ga(n) bibhoote ||199|| Ever-present, indestructible, and glorious is the One. ::endgurbani This is the Divine.
ਗੁਰੁ ਮੇਰੈ ਸੰਗਿ ਸਦਾ ਹੈ ਨਾਲੇ ॥ gur merai sa(n)g sadhaa hai naale || The Guru is with me, and ever stays with me. ::endgurbani All-prevading.
Listen with great attention: that which is not All-Pervading is not the Guru ; that which is not All-Pervading is not the Divine ( Parmatma) .
In the form of Parkash ( Divine Presence ), in the form of Sovereignty ( Satta ), and in the form of Power ( Shakti ), the Divine is All-Pervading ; and in the form of the Shabad ( The Word/Sound ), the Divine is All-Pervading .
Why is the Shabad ( The Word/Sound ) called the Door ( Dhar )? Because this entire creation has emerged from the Shabad .
A Door ( Dhar ) serves two purposes: you entered through this Door, and through this very same Door, you shall depart.
One does not sit in the doorway , nor does one sleep there; a Door is meant for coming and going.
Through the Shabad ( the Word/Sound) , creation comes into being; through the Shabad , it is dissolved. Listen to these lines ( Panktis ): ਉਤਪਤਿ ਪਰਲਉ ਸਬਦੇ ਹੋਵੈ ॥ autapat paralau sabadhe hovai || Creation and destruction happen through the Word of the Shabad. ਸਬਦੇ ਹੀ ਫਿਰਿ ਓਪਤਿ ਹੋਵੈ ॥ sabadhe hee fir opat hovai || Through the Shabad, creation happens again. ::endgurbani
From the Shabad ( the Word/Sound ), creation comes into being; through the Shabad , it is dissolved; and then, from the Shabad , creation arises once more.
Now, I shall reiterate.
There was no time; that’s why we can only speak in estimates—for billions upon billions of years. In fact, there were no 'years' at all, because time itself did not exist. Let us put it this way, as an estimate: for billions of years, there was only a vast, thick mist. Nothing but mist.
It was total darkness because of this mist.
Then, one day, there was a mighty explosion—a sound arose, and the Shabad ( the Word/Sound ) came forth.
ਕੀਤਾ ਪਸਾਉ ਏਕੋ ਕਵਾਉ ॥ keetaa pasaau eko kavaau || You created the vast expanse of the Universe with One Word! ਤਿਸ ਤੇ ਹੋਏ ਲਖ ਦਰੀਆਉ ॥ tis te hoe lakh dhareeaau || Hundreds of thousands of rivers began to flow. ::endgurbani
From that Kavaau ( Word/Utterance ), from that Sound, millions of rivers of life began to flow—millions of rivers of life.
One moment, let me reiterate this. What was that Sound? Kalgidhar Patshah tells us: that Sound was Oankaar .
ਓਅੰਕਾਰ ਆਦਿ ॥ oa(n)kaar aadh || Oankar is the Beginning (Primal). ਕਥਨੀ ਅਨਾਦਿ ॥ kathanee anaadh || Its description (Kathanee) is beginningless (Anaadh). ::endgurbani
This is the Beginningless Description ( Anadi Kathni ). This is the primal sound of the universe . This is the very first Shabad ( the word/sound ) of all — Oankaar .
Bhagat Kabir Ji affirms this as well in Bavan Akhri: ਓਅੰਕਾਰ ਆਦਿ ਮੈ ਜਾਨਾ ॥ oa(n)kaar aadh mai jaanaa || I know Oaṅkār as the Primal Beginning. ਲਿਖਿ ਅਰੁ ਮੇਟੈ ਤਾਹਿ ਨ ਮਾਨਾ ॥ likh ar meTai taeh na maanaa || That which is written and erased, I do not acknowledge. ::endgurbani
Oankaar is not merely something you can write down and then erase.
Bhagat Kabir Ji says Oankaar is the Primal Word/Sound ( Shabad ), and the entire creation has emerged from it.
Consider this: The body comes from the mother and father; therefore, the essence ( ansh ) of the mother and father is present within the body.
In the same way, creation has come from the Shabad ( primal word/sound ); therefore, the Shabad is present within creation. It is present within us, too. Since everything has originated from the Shabad , the Shabad is all-pervading ( Viyapak ).
ਭੁਗਤਿ ਗਿਆਨੁ ਦਇਆ ਭੰਡਾਰਣਿ ਘਟਿ ਘਟਿ ਵਾਜਹਿ ਨਾਦ ॥ bhugat giaan dhiaa bha(n)ddaaran ghaT ghaT vaajeh naadh || Let spiritual wisdom be your food, and compassion your attendant. The Sound-current of the Naad vibrates in each and every heart. ::endgurbani
That Sound ( naad ) is vibrating within every heart ( ghat ghat ). It is called the Anhad Naad ( Unstruck Sound ).
There are two types of Naad—that is, two types of sound: Ahad ( Struck ) and Anahad ( Unstruck ).
Ahat refers to a strike or a blow ( Choht ). In Sanskrit, a blow is called Ahat . For instance, one might say, 'He has caused me ahat ,' meaning, 'He has inflicted a physical blow upon me'.
Therefore, the Ahad Sound ( Struck Sound ) is that which is produced by the collision ( takrao ) of two objects. Just as a clap resonates only when two hands come together; it cannot happen with just one.
The sounds our ears hear are Struck Sounds ( Ahad Shabad ); they are produced by collision ( takrao ).
If you pump air into it, the Harmonium plays—due to the friction of the air—otherwise, it will not.
If you apply a strike of the hand ( thaap ), the Tabla plays; otherwise, it will not.
Iron striking iron , stone striking stone , brass striking brass , brass striking gold , gold striking silver — the sound produced from collision is called Ahad Shabad ( Struck Sound ).
Wind striking against trees , water striking against stones — the resonance ( dhun ) or sound produced from that collision is called Ahad Shabad ( Struck Sound ).
The Anhad Shabad ( Unstruck Sound/Word ) is that which is not born of collision. It has come directly from the Divine Presence ; it has come from God .
The Anhad Naad ( Unstruck Sound ) is the Voice of the Divine ( God ). God is seen later; He is heard first. Let me submit this as well. That is why it is said: श्रुत्वा धर्मान् विजानाति śrutvā dharmān vijānāti Having heard, one understands dharma. ::endholytext
The journey towards God also begins with listening ; it cannot happen otherwise. The Rishis ( Sages ) of the Upanishads affirm this as well: श्रुत्वा धर्मान् विजानाति śrutvā dharmān vijānāti Having heard, one understands dharma. ::endholytext
There are four stanzas ( Pauris ) on Listening ( Suniye ). ਨਾਨਕ ਭਗਤਾ ਸਦਾ ਵਿਗਾਸੁ ॥ naanak bhagataa sadhaa vigaas || O Nanak, the devotees are forever in bliss. ਸੁਣਿਐ ਦੂਖ ਪਾਪ ਕਾ ਨਾਸੁ ॥੮॥ suniaai dhookh paap kaa naas ||8|| Through Listening, pain and sin are destroyed. ||8|| ::endgurbani
When the body feels hunger: as each morsel ( burki ) of food goes inside, the hunger is driven out.
The mind holds restlessness ( baichani ), sin ( paap ), and anguish ( santaap ). Just as the Guru's Shabad enters the mind, that anguish and sin will be driven out. ਸੁਣਿਐ ਦੂਖ ਪਾਪ ਕਾ ਨਾਸੁ ॥੮॥ suniaai dhookh paap kaa naas ||8|| Through Listening, pain and sin are destroyed. ||8|| ::endgurbani
They will inevitably ( naazmi) be destroyed.
But the Shabad ( the Word/Sound ) will only enter the mind if the mind listens .
If it does not listen, the Shabad ( the Word/Sound ) will not reach the mind. And consequently, neither will sins be washed away, nor will pain be erased.
ਨਾਨਕ ਭਗਤਾ ਸਦਾ ਵਿਗਾਸੁ ॥ naanak bhagataa sadhaa vigaas || O Nanak, the devotees are forever in bliss. ਸੁਣਿਐ ਦੂਖ ਪਾਪ ਕਾ ਨਾਸੁ ॥੮॥ suniaai dhookh paap kaa naas ||8|| Through Listening, pain and sin are destroyed. ||8|| ::endgurbani
That Anhad Naad ( unstruck sound )— Bhagat Kabir Ji calls it Oankar . Guru Gobind Singh Ji Maharaj calls it Oankar . Guru Nanak Dev Ji Maharaj calls it Oankar . Swami Mahavir Ji calls it Oankar . The Rishis ( sages ) of about half the Upanishads call it Oankar .
But only half. Because there are 108 Upanishads, and in 60 of them, the names of the Teachers/Authors ( Acharyas ) are not present.
There are only a few (2-4) Upanishads where names are found. Apart from those, these are scriptures without names; no one knows who wrote them.
But there are 108 in total.
Anyone who returns from Banaras having studied the 108 Upanishads receives the degree: Sri 108 .
It is a full course. If three Vedas are also studied along with it—excluding the Atharva Veda, if the three Vedas are studied—then one receives the degree: Sri 111 .
To acquire the complete knowledge of 108 Upanishads and three Vedas—since this Servant ( Daas ) has stayed for some time in the Deras of the Nirmalas in Banaras—it takes 35 years . Thirty-five years!
Spend 35 years of life first on studying.
If a person sits down to study at the age of 20-25, their life is gone, simply gone.
Usually, this degree is received in old age.
I am actually amazed... this degree is not ours (it is not a Sikh title).
Yet, among those in Gurmat who call themselves 'Sants', almost every one of them has written 'Sri 108', 'Sri 108' next to their name.
Although they know nothing of Gurbani’s grammar, and they keep twisting meanings ( doing 'anarth' of 'arth' ).
They do not narrate History ( Itihaas ); even the 'Sweetness' ( Mithaas —sugar-coated stories) is of their own making.
And yet, 'Sri 108' and 'Sri 111' are attached to their names.
Anyway, this was just a thought that came up...
The Teachers/Authors of the sixty Upanishads say that sound is AUM . AUM . It is a resonant sound ( Dhunakaar ).
The sound of Oankar is also resonant. Oankar .
Just like when a Gong (Gharial) is struck, and slowly, slowly its vibration becomes faint ( maddham )... Same ... the sound of Oankar is like this. And the sound of AUM is like this.
Some Teachers/Authors of the Upanishads say it is AUM ; some say it is Oankar .
And I mentioned ( submitted ) last night: there is a 4,000-year-old pilgrimage site ( Tirath ) in India, on the banks of the Narmada; the name of this pilgrimage site is Oankar .
There is a 4,000-year-old Hindu temple ( mandir ), which has been carved out of a mountain; the name of that temple is Oankar .
The Railway Station’s name is Oankar .
The City’s name is Oankar . The Hindu Temple's name is Oankar .
Guru Nanak Dev Ji Maharaj, during His journey to the South ( Dakhan di Pheri ), stopped at this pilgrimage site while coming and going.
In the Janam Sakhis , it is found like this: that Guru Nanak Dev Ji stopped while going.
But last year, the Madhya Bharat (MP) Government published a booklet ( kitaabcha ) and distributed it—it was distributed at this Kumbh—stating that both times, while coming and going, Guru Nanak Dev Ji stayed at Omkareshwar. Guru Nanak Dev Ji stayed in Oankar Ji.
Back when the Kumbh Mela took place, there was an All-Faiths Conference ( Sarab Dharam Sammelan ). On behalf of the Sikh religion, this servant was invited, and I attended.
Close to 40 million ( four crore ) people, in one month, in Ujjain, bathed in the Shipra River... 40 million.
These 40 million who came to Ujjain for the Kumbh, they all went to Omkareshwar as well.
The Government had to build four new temporary bridges. Because the crowd was so immense.
The path to go to the temple was made separate, and the path to return was made separate.
Such a crowd who wants to have a Darshan ( holy glimpse ). 40 million wants to visit in one month.
A count of hundreds of thousands ( Lakhs ) would arrive daily.
About 100 yards ( Gaz ) from that temple, there is a Gurdwara; the name of that Gurdwara is Gurdwara Oankar .
Where the Great Guru Nanak Dev Ji Maharaj uttered that Bani, the name of which is Dakhni Oankar. Ramkali Dakhni Oankar .
ਓਅੰਕਾਰਿ ਬ੍ਰਹਮਾ ਉਤਪਤਿ ॥ oa(n)kaar brahamaa utapat || From Ongkaar, the One Universal Creator God, Brahma was created. ਓਅੰਕਾਰੁ ਕੀਆ ਜਿਨਿ ਚਿਤਿ ॥ oa(n)kaar keeaa jin chit || He kept Ongkaar in his consciousness. ਓਅੰਕਾਰਿ ਸੈਲ ਜੁਗ ਭਏ ॥ oa(n)kaar sail jug bhe || From Ongkaar, the mountains and the ages (Yugas) were created. ਓਅੰਕਾਰਿ ਬੇਦ ਨਿਰਮਏ ॥ oa(n)kaar bedh nirame || Ongkaar created the Vedas. ::endgurbani
Maharaj ( Guru Nanak Dev Ji ) says: The entire expanse of creation has emerged from Oankar .
Lest anyone claim there is another Shabad ( the Word/Sound )— or some other Shabad ( the Word/Sound )— therefore , the Satguru placed the numeral One (੧) before it. No . It is Ek Oankar ੴ . Only this the Shabad ; there is no second.
This is also because, within India, there is a long-standing debate between these two words: Oankar and AUM .
In the Islamic tradition, Muhammad Sahib says that Word/Sound is Kun —and Muslims accept 'Kun' [as that command].
In the Christian world, that Word/Sound is known as Logos .
Essentially, whichever form or language it has been grasped in, it is that same Anahad Naad ( the Unstruck Sound ).
It was heard by Guru Nanak Dev Ji as Oankar .
It was heard by Mahavir Ji as Oankar .
It was heard by Bhagat Kabir Ji as Oankar .
And it was heard by Guru Gobind Singh Ji Maharaj as Oankar . Guru Gobind Singh Ji's words in Jaap Sahib are: ਓਅੰਕਾਰ ਆਦਿ ॥ oa(n)kaar aadh || Oankar is the Beginning (Primal). ਕਥਨੀ ਅਨਾਦਿ ॥ kathanee anaadh || Its description (Kathanee) is beginningless (Anaadh). ::endgurbani
Oankar is the Beginningless Utterance; it is the First Word.
Oankar is the First Sound/Vibration of the Universe—the First Shabad ( the Word/Sound ).
From this very Shabad (the Word/Sound ), the creation came into existence. ਕੀਤਾ ਪਸਾਉ ਏਕੋ ਕਵਾਉ ॥ Keetā pasāu eko kavāu You created the vast expanse of the Universe with One Word. ::endgurbani
There was One Word— Oankar . From that alone, the expansion of the Universe took place. How did it happen? ਤਿਸ ਤੇ ਹੋਏ ਲਖ ਦਰੀਆਉ ॥ Tis te hoe lakh dhareeāu From that, hundreds of thousands of rivers began to flow. ::endgurbani
From that very Kavaau (Word), hundreds of thousands of streams of life were born. Infinite suns were created—which cannot be recorded , which cannot be counted.
And from each sun , many, many fragments were formed.
ਕਈ ਕੋਟਿ ਸਸੀਅਰ ਸੂਰ ਨਖੵਤ੍ਰ ॥ kiee koT saseear soor nakhayetr || Many millions are the moons, suns and stars. ::endgurbani Many millions.
Then, from each sun, many, many fragments came to be.
This planet ( Earth ) is a fragment of that very sun.
The mist ( gas ) turned into water.
And that fragment, which was actually a ball of fire—it was indeed a ball of fire—slowly began to cool down.
The mist ( gas ) turned into water, and water surrounded this ball of fire from all sides. Gradually, this ball of fire began to cool down.
The form in which it manifested is called Pahan —Stone. It emerged from the water.
ਸਾਚੇ ਤੇ ਪਵਨਾ ਭਇਆ ਪਵਨੈ ਤੇ ਜਲੁ ਹੋਇ ॥ saache te pavanaa bhiaa pavanai te jal hoi || From the True Lord came the air, and from the air came water. ::endgurbani Pavan here means Shabad ( the Word/Sound ). Sant Singh Maskeen Ji explains here that Pavan refers to Shabad . Earlier in the Katha, Sant Singh Maskeen Ji said that Guru and Shabad are synonymous. In the first pankti of the Shalok of Japji Sahib, Guru Angad Dev Ji says: ਪਵਣੁ ਗੁਰੂ ਪਾਣੀ ਪਿਤਾ ਮਾਤਾ ਧਰਤਿ ਮਹਤੁ ॥ pavan guroo paanee pitaa maataa...
ਸਾਚੇ ਤੇ ਪਵਨਾ ਭਇਆ ਪਵਨੈ ਤੇ ਜਲੁ ਹੋਇ ॥ saache te pavanaa bhiaa pavanai te jal hoi || From the True Lord came the air, and from the air came water. ਜਲ ਤੇ ਤ੍ਰਿਭਵਣੁ ਸਾਜਿਆ ਘਟਿ ਘਟਿ ਜੋਤਿ ਸਮੋਇ ॥ jal te tirabhavan saajiaa ghaT ghaT jot samoi || From water, He created the three worlds; in each and every heart He has infused His Light. ::endgurbani
This human body is made of the Five Elements ( Panj Tatt ). Each element has its own unique nature. The act of speaking happens because of the Air ( Pavan ). ਦੇਹੀ ਮਾਟੀ ਬੋਲੈ ਪਉਣੁ ॥ dhehee maaTee bolai paun || The body made of clay, the wind speaks through it. ::endgurbani
Now, how it speaks—that is a long and extensive topic. I will not go down that path, because time is moving at its own pace.
For this very reason, the True Guru ( Satguru ) has called Air ( Pavan ) the 'Guru.' Out of these five elements, He has called Air ( Pavan ) the Guru— Pavan Guru ( ਪਵਣੁ ਗੁਰੂ ).
Why? Because the act of speaking is made possible by Air ( Pavan ).
Relationships are formed through speech, and relationships are broken through speech.
ਟੂਟਿ ਪਰੀਤਿ ਗਈ ਬੁਰ ਬੋਲਿ ॥ TooT pareet giee bur bol || Love is broken by bitter words. ::endgurbani
Just a few words are spoken, and friendship turns into enmity.
ਗੰਢੁ ਪਰੀਤੀ ਮਿਠੇ ਬੋਲ ॥ ga(n)dd pareetee miThe bol || The bond of love is maintained by sweet speech. ::endgurbani
Just a few sweet words are spoken, and a stranger becomes your own; he becomes a friend.
Relationships are formed through speech.
A wise guest can sense in a single day that the relationship between two brothers is not right. Why? Because they do not speak. They do not speak.
A wise guest can sense in a single day that the relationship between a husband and wife has soured. Why? Because they do not speak. And if they do speak, they speak with bitterness. They speak words that cause love to break. One can tell immediately.
In this world, relationships are built through speech. The relationship with the Formless Lord ( God ) is also formed through speech. ਮੁਹੌ ਕਿ ਬੋਲਣੁ ਬੋਲੀਐ ਜਿਤੁ ਸੁਣਿ ਧਰੇ ਪਿਆਰੁ ॥ muhau k bolan boleeaai jit sun dhare piaar || What words can we speak to evoke His Love? ::endgurbani
Relationships will be formed through speech.
But there is one difference. In the world, we see the person first, and speak [to them] later. In the realm of the Formless Lord ( Nirankar ), it is not so. We must speak first; He will be seen later.
I hope this point is clear.
' Waheguru, Waheguru ' has to be chanted first. The Guru’s Bani has to be recited first. He will reveal Himself afterward.
Why? Just as many animals and birds are born with their eyes closed, and they open gradually later on. From birth, our physical eyes are open, but the eyes of the mind are not fully open.
Let me also humbly submit this.
Only one part of the mind is awake; nine parts lie asleep . The spiritual eye ( awareness ) has opened only slightly, so there is understanding of only a few things—but not the rest. We perceive the reality of only a few things; the rest remains unseen.
That chanting of ' Waheguru, Waheguru, ' and that recitation of Bani —it is not to make God hear us; it is to awaken ourselves. ਸਿਮਰਿ ਸਿਮਰਿ ਸਿਮਰਿ ਗੁਰੁ ਅਪੁਨਾ ਸੋਇਆ ਮਨੁ ਜਾਗਾਈ ॥੨੩॥ simar simar simar gur apunaa soiaa man jaagaiee ||23|| Remembering, remembering, remembering my Guru in meditation, my sleeping mind is awakened. ||23|| ::endgurbani
The day the mind fully awakens. ਇਸੁ ਗ੍ਰਿਹ ਮਹਿ ਕੋਈ ਜਾਗਤੁ ਰਹੈ ॥ eis gireh meh koiee jaagat rahai || Those who remain awake in this house are very rare; ਸਾਬਤੁ ਵਸਤੁ ਓਹੁ ਅਪਨੀ ਲਹੈ ॥੧॥ ਰਹਾਉ ॥ saabat vasat oh apanee lahai ||1|| rahaau || by doing so, they receive the whole thing. ||1||Pause|| ::endgurbani
Whoever’s mind becomes fully awakened, that person succeeds in beholding the Divine. He then proclaims openly: ਦੁਇ ਦੁਇ ਲੋਚਨ ਪੇਖਾ ॥ dhui dhui lochan pekhaa || With both of my eyes, I look around; ਹਉ ਹਰਿ ਬਿਨੁ ਅਉਰੁ ਨ ਦੇਖਾ ॥ hau har bin aaur na dhekhaa || I see nothing else but the Lord. ਨੈਨ ਰਹੇ ਰੰਗੁ ਲਾਈ ॥ nain rahe ra(n)g laiee || My eyes remain dyed in His Love. ::endgurbani
If we ask Bhagat Kabir Ji... please listen carefully.
I am talking to you about God, this is my study, I have read about Him, I have heard about Him.
But Guru Arjan Dev Ji Maharaj says, an enlightened being ( Anbhavi Purush ), a saint, when he talks about God, it will not be from hearing, nor from reading. It will not be his academic study. He will talk about God by seeing Him.
ਦੁਇ ਦੁਇ ਲੋਚਨ ਪੇਖਾ ॥ dhui dhui lochan pekhaa || With both of my eyes, I look around; ਹਉ ਹਰਿ ਬਿਨੁ ਅਉਰੁ ਨ ਦੇਖਾ ॥ hau har bin aaur na dhekhaa || I see nothing else but the Lord. ::endgurbani
ਸੰਤਨ ਕੀ ਸੁਣਿ ਸਾਚੀ ਸਾਖੀ ॥ sa(n)tan kee sun saachee saakhee || Listen to the true story of the Saints. ਸੋ ਬੋਲਹਿ ਜੋ ਪੇਖਹਿ ਆਖੀ ॥ so boleh jo pekheh aakhee || They speak only of what they see with their eyes. ::endgurbani — Guru Arjan Dev Ji Maharaj
What was seen with the eyes was spoken with the tongue.
Between the words of Guru Granth Sahib Ji and the poetry of a poet, there is a difference as vast as the earth and the sky—and I say 'earth and sky' no matter how good the poetry may be.
This poetry has emerged from the poet's brain; it has come from their thoughts. Even if the poem is very lofty, it is not necessary that their experience or their life is equally lofty. It is not necessary that they have actually seen the great things they are talking about.
But the Guru’s Bani was spoken after seeing God. What was seen, was then spoken.
Bhagat Kabir Ji says, 'I am speaking of God after having seen Him.' ਦੁਇ ਦੁਇ ਲੋਚਨ ਪੇਖਾ ॥ dhui dhui lochan pekhaa || With both of my eyes, I look around; ਹਉ ਹਰਿ ਬਿਨੁ ਅਉਰੁ ਨ ਦੇਖਾ ॥ hau har bin aaur na dhekhaa || I see nothing else but the Lord. ::endgurbani
And how can we believe that you are speaking from vision? What is our guarantee?
What is the proof that you have seen the Divine and are now speaking? We could simply say that this is just your study—that you have heard it or read it, and that is why you are speaking.
Bhagat Kabir Ji says, 'I have the proof. I can give you evidence that I am speaking from vision.'
What is that evidence?
Bhagat Kabir Ji says, 'My very eyes are the proof.' ਨੈਨ ਰਹੇ ਰੰਗੁ ਲਾਈ ॥ nain rahe ra(n)g laiee || My eyes gaze lovingly upon Him, ਅਬ ਬੇ ਗਲ ਕਹਨੁ ਨ ਜਾਈ ॥੧॥ ab be gal kahan na jaiee ||1|| and now, I cannot speak of anything else. ||1|| ::endgurbani
'In my eyes, you will find the essence of God. You will find the presence of the Divine.'
If there is anger within, anger is reflected in the eyes.
If there is greed within, greed drips from the eyes.
If there is love within, love overflows from the eyes.
If there are vices within, those vices seep from the eyes.
But if the Formless Lord ( Nirankaar ) is within—know for certain—the glimpse of the Divine overflows from the eyes.
ਨੈਨ ਰਹੇ ਰੰਗੁ ਲਾਈ ॥ nain rahe ra(n)g laiee || My eyes gaze lovingly upon Him, ::endgurbani
The eyes do not have a tongue, but they are not speechless.
Ustad Zauq says, it is true that the eyes do not have a tongue, but do not ever mistake them for being voiceless. They say so much; they reveal so much.
You meet a person on the way, and he says, 'Friend, I am so happy to meet you.' But his eyes are revealing the truth: 'Where did this wretched guy come from? I was going for an important task, and now he is going to waste my time.' The eyes are saying something completely different.
The eyes cannot lie; it is the tongue that lies.
The eyes cannot give false testimony.
So let me humbly submit: just as the hands can snatch things away, the hands can also give. The eyes can give so much, and the eyes can snatch away so much—let me submit this as well. They snatch away so much.
To look at someone's wealth, or someone's beauty, while being overcome by greed.
In Sanskrit, the eyes are called Lochan . And the gaze (the glance, or the act of staring) is called Locha . Both of these words appear in the Sri Guru Granth Sahib Ji. 'Lochan' and 'Locha'.
When this intense gaze ( Locha ) becomes fixated on someone's physical form, and it refuses to look away, the vision just won't shift. Then that person is called—please forgive my bluntness— Lucha (a lecher/scoundrel). 'Lochan', 'Locha', 'Lucha'.
It is a slur. 'He is a Lucha .' This means he is robbing someone of their honor simply with his eyes. He is looting someone's dignity with his gaze. He is a Lucha , it is a term of disgrace.
But the exact meaning of a Lucha is simply this: to look at someone's beauty, or someone's wealth, while under the absolute control of lust or greed.
Forgive my bluntness, but let me say this. For many people, their hands are not thieves; their gazes are the thieves.
Many people's hands do not snatch. Why? Because there is a fear of the law, of society. There are handcuffs, there are prisons.
Hands can be put in handcuffs. But who will put handcuffs on the gaze? Has anyone ever been able to? Can the law handcuff the eyes? Can society do it?
Believe me, human hands are completely clean; they are not that dirty. In today's world, as dirty as human gazes are, their hands and clothes are not that dirty. The gazes are very dirty, very dirty.
'Lochan', 'Locha', 'Lucha'.
On this subject, I have also written quite a bit about the gaze.
Anyway, let me submit this. Bhagat Kabir Ji says, 'These gazes themselves are my proof, these eyes themselves are my proof. My eyes have seen the Lord. What I have seen, that is what I am saying.' ਦੁਇ ਦੁਇ ਲੋਚਨ ਪੇਖਾ ॥ dhui dhui lochan pekhaa || With both of my eyes, I look around; ਹਉ ਹਰਿ ਬਿਨੁ ਅਉਰੁ ਨ ਦੇਖਾ ॥ hau har bin aaur na dhekhaa || I don't see anything except the Lord. ::endgurbani
So, let me humbly submit: he is a being of divine realization; these are the words of Guru Granth Sahib Ji Maharaj.
These are not the words of some poet. These are the words of God ( Brahm-vaak ).
What should we speak so that a connection is forged with the Divine? Speak those words that have come directly from God. The words of God will connect you to God; your own words cannot connect you.
No matter how many of our own poems we compose, they amount to nothing.
But if you chant Gurbani, then your spiritual journey will come to fruition. ਜਪਿ ਮਨ ਮੇਰੇ ਗੋਵਿੰਦ ਕੀ ਬਾਣੀ ॥ jap man mere govi(n)dh kee baanee || O my mind, chant the Bani, the Hymns of the Lord of the Universe. ਸਾਧੂ ਜਨ ਰਾਮੁ ਰਸਨ ਵਖਾਣੀ ॥੧॥ ਰਹਾਉ ॥ saadhoo jan raam rasan vakhaanee ||1|| rahaau || The humble seekers of God chant the Lord's Name with their tongues and live by it. ||1||Pause|| ::endgurbani
There is a massive misconception: that chanting 'Waheguru, Waheguru' is Simran (remembrance), and reading Gurbani is just Nitnem (daily routine/daily prayers), but not Simran . ਗੁਰਮੁਖਿ ਬਾਣੀ ਨਾਮੁ ਹੈ ਨਾਮੁ ਰਿਦੈ ਵਸਾਈ ॥ gurmukh baanee naam hai naam ridhai vasaiee || For those who follow the Guru, the Word (Bani) is the Naam itself, and they enshrine this Naam deeply within their hearts. ::endgurbani
Who says that reciting Bani is not reciting Naam? The very meaning of Simran is remembrance.
And if someone is continuously chanting 'Waheguru, Waheguru' but there is no remembrance happening inside, then what exactly are they chanting? It is nothing; it will simply vanish into thin air.
Let me humbly submit this as well.
Chanting 'Waheguru, Waheguru' is to awaken oneself, not to make God hear you. As your mind progressively awakens—through the recitation of Bani, through the chanting of Waheguru—to that exact degree, you will begin to realize God, you will come to know Him.
Now let me humbly submit: an eternity ago, billions and billions of years ago, there was mist, there was absolute darkness. Then, an explosion occurred, a cosmic sound resonated.
Speaking in absolute unison, Swami Mahavir, Guru Gobind Singh Ji Maharaj, Guru Nanak Dev Ji, Bhagat Kabir Ji, and the sixty sages of the Upanishads say: that sound was Oankar . Oankar .
I will try not argue this point over and over.
It is a different matter that others call it AUM . I am reiterating this. And I will not refute their claim either, because what they grasped, what came into their comprehension, was AUM . Others grasped Oankar .
Even though the Jain religion has a very small population—they say there are no more than six million in India, let me state this as well, there are only this many—their prophet, their avatar is Mahavir, and he says that the universe was created from the primal vibration ( dhun ) of Oankar .
Guru Gobind Singh Ji says: ਓਅੰਕਾਰ ਆਦਿ ॥ Oankaar aadh || Oaṅkār was in the beginning; ਕਥਨੀ ਅਨਾਦਿ ॥ Kathanee anaadh || When spoken of, it is described as beginningless. ::endgurbani
Bhagat Kabir Ji also says: ਓਅੰਕਾਰ ਆਦਿ ਮੈ ਜਾਨਾ ॥ oa(n)kaar aadh mai jaanaa || I know Oaṅkār as the Primal Beginning. ਲਿਖਿ ਅਰੁ ਮੇਟੈ ਤਾਹਿ ਨ ਮਾਨਾ ॥ likh ar meTai taeh na maanaa || That which is written and erased, I do not acknowledge. ::endgurbani
So let me reiterate: just as this physical body came from mother and father, the universe came from the Shabad (the Divine Primal Word/Sound). Therefore, the essence of the parents is present within the body, and the Shabad is present within the universe.
And the Shabad is all-pervading. ਭੁਗਤਿ ਗਿਆਨੁ ਦਇਆ ਭੰਡਾਰਣਿ ਘਟਿ ਘਟਿ ਵਾਜਹਿ ਨਾਦ ॥ Bhugat giaan dhiaa bhanddaaran ghat ghat vaajeh naadh || Let spiritual wisdom be your food, and compassion your attendant. The Sound-current of the Naad vibrates in each and every heart. ::endgurbani It is vibrating within every single heart.
Then why can't we hear it? The reality is, the mind is constantly speaking. If the mind were to become quiet, it would be heard. The day the mind falls silent, you will hear it. The entire spiritual discipline ( sadhana ) of Dharam (spiritual path/religion) is simply meant to silence the mind.
Some sages of the Sanatan tradition adopted this method: they thought, 'Well, as long as the mind doesn't fall silent, let's silence the tongue first.' They stopped speaking with their tongues, hoping that perhaps one day the mind would also become quiet.
Guru Nanak Dev Ji did not agree with this.
Guru Nanak Dev Ji says: ਚੁਪੈ ਚੁਪ ਨ ਹੋਵਈ ਜੇ ਲਾਇ ਰਹਾ ਲਿਵ ਤਾਰ ॥ chupai chup na hoviee je lai rahaa liv taar || By remaining silent, inner silence is not obtained, even by remaining lovingly absorbed deep within. ::endgurbani
By silencing the tongue, the mind does not become quiet. A person may be sitting silently, but a massive uproar is raging in the world of the mind. There is so much noise and clamor—do not mistakenly consider someone to be truly silent; the mind is constantly talking.
At night, creating a world of dreams, it keeps speaking. It does not stay quiet at all, it does not stay quiet at all.
The spiritual discipline ( sadhana ) of Dharam (spiritual path/religion) is for the mind to fall silent; then the unstruck sound ( Anahad Naad ) will be heard.
In that Anahad Naad , there are innumerable types of sounds; there is the sound of innumerable kinds of instruments. ਵਾਜੇ ਨਾਦ ਅਨੇਕ ਅਸੰਖਾ ਕੇਤੇ ਵਾਵਣਹਾਰੇ ॥ vaaje naadh anek asa(n)khaa kete vaavanahaare || The Sound-current of the Naad vibrates there, and countless musicians play on all sorts of instruments there. ਕੇਤੇ ਰਾਗ ਪਰੀ ਸਿਉ ਕਹੀਅਨਿ ਕੇਤੇ ਗਾਵਣਹਾਰੇ ॥ kete raag paree siau kaheean kete gaavanahaare || So many Ragas, so many musicians singing there. ::endgurbani
When someone listens to that Anahad Naad , they can give birth to music; they can give birth to poetry.
Their poetry will be the nectar-infused Bani . Those will be the words of God ; they will not be their own. Because it is coming from the Anahad Naad , and their own mind has fallen silent.
Guru Nanak Dev Ji Maharaj says: ਹਉ ਆਪਹੁ ਬੋਲਿ ਨ ਜਾਣਦਾ ਮੈ ਕਹਿਆ ਸਭੁ ਹੁਕਮਾਉ ਜੀਉ ॥ hau aapahu bol na jaanadhaa mai kahiaa sabh hukamaau jeeau || By myself, I do not even know how to speak; I speak all that the Lord commands. ::endgurbani
My mind has fallen silent, it says nothing. 'Then all this that you have spoken?' It is the Lord speaking. ਜੈਸੀ ਮੈ ਆਵੈ ਖਸਮ ਕੀ ਬਾਣੀ ਤੈਸੜਾ ਕਰੀ ਗਿਆਨੁ ਵੇ ਲਾਲੋ ॥ Jaisee mai aavai khasam kee baanee taisaraa karee giaan ve laalo || As the Word of the Forgiving Lord comes to me, so do I express it, O Lalo. ::endgurbani
On the first day, when Muhammad Sahib entered a deep meditative state (samadhi) in the cave (Cave of Hira), he began to shiver intensely.
He came home, and his wife, Hazrat Khadija , covered him with three or four blankets and laid him down, thinking perhaps he had caught a chill.
He sat up, and from his tongue came out the verses (ayats) of the Quran. Perhaps you may know, Muhammad Sahib was completely unlettered (illiterate), completely unlettered.
He was two years old when his mother passed away. He was six years old when his father passed away. He was raised by his uncle, Abu Talib; being an orphan, he remained unlettered.
Secondly, I submit this: Muhammad Sahib was an employee of Khadija. He used to take her merchandise and sell it in Damascus, Basra, and Baghdad. He would travel as far as Karbala to sell it.
He would account for every single penny. He was profoundly honest. He was incredibly noble.
This relationship of employer and employee then changed into husband and wife. Khadija was forty years old. Muhammad Sahib was twenty-five years old when this relationship was formed, when the Nikah (marriage) took place. Khadija was forty, and Muhammad Sahib was twenty-five.
Every day, he would go into the cave and meditate at night.
Today, to reach that cave—which they say used to be a fourteen-mile journey—the Saudi Government has built a tunnel, and now it is only a three-kilometer journey. Everyone passes through that tunnel.
Last year, a stampede occurred in that tunnel, and hundreds of people died. Because a gathering of millions passes through there. Everyone goes to that cave; they bow down in reverence (sajda) to it. Because this is where Muhammad Sahib's first deep meditation (samadhi) occurred.
As he returned home, he was shivering. Khadija put blanket after blanket on him. Then he sat up; he was sweating. And still shivering.
Then, in a rhythmic melody ( tarannum ), these verses of the Quran flowed from his tongue.
Khadija was left astonished. She said, "Hazrat, these words are not yours; they are not yours. You are unlettered."
Because those words had perfect rhyme and meter (qaafiya and radeef) , completely in a poetic style, and in a musical melody.
She was stunned. "These words are not yours." Muhammad Sahib replied, "Yes, Khadija, you have caught it right." For this reason, in the Islamic world, they say that the first Muslim was Khadija.
In the Sikh world, Principal Ganga Singh Ji used to say that Sikhi started from Bebe Nanaki . Everyone else's faith had wavered, but Bebe Nanaki's faith did not waver. It started from there.
Some even say that this message of absolute faith ( Aqeedat ) and divine devotion ( Bhagavat ) started with Draupadi ; some go as far as saying that.
Anyway, let me humbly keep this brief. I will place this topic before you some other time.
They consider Khadija to be the first Muslim.
"These words are not yours." And Muhammad Sahib says, "You have caught it right."
I went silent; Muhammad went silent. I do not know what God is speaking. It is not within my understanding either; not within my understanding.
I was reading the life story of Rabindranath Tagore one day. I went from Asansol to see his Shantiniketan.
There, on a blackboard, I saw a verse written by Guru Gobind Singh Ji: ਪ੍ਰਭ ਜੂ ਤੋ ਕਹ ਲਾਜ ਹਮਾਰੀ ॥ Prabh joo to keh laaj hamaaree || O Lord! You alone can protect my honour! ਨੀਲ ਕੰਠ ਨਰਹਰਿ ਨਾਰਾਇਣ ਨੀਲ ਬਸਨ ਬਨਵਾਰੀ ॥੧॥ ਰਹਾਉ ॥ Neel kanth narahar naarain neel basan banavaaree ||1|| rahaau || O Blue-Throated One, Man-lion, All-pervading Lord; O Blue-Robed One, who pervades the forests! Pause. ::endgurbani
I said there, “This verse is by the Tenth Guru (Guru Gobind Singh Ji). You’ve written it on the blackboard—what do you teach from it?
They said, “One style of poetry was given birth by Guru Gobind Singh Ji through this very verse. We teach that to students here.”
I asked, “What is in it? Explain the whole thing to me—I don’t grasp it myself.”
They said, “Whichever letter the Guru uses first, that same letter remains the starting point for the entire line.“
For example, the first line is the Asthayi (the chorus or central theme): ਪ੍ਰਭ ਜੂ ਤੋ ਕਹ ਲਾਜ ਹਮਾਰੀ ॥ Prabh joo to keh laaj hamaaree || O Lord! You alone can protect my honour! ::endgurbani
Now, see how he takes the letter N ( Nanna / ਨ ). 'Neel Kanth' is one word, but observe the line: ਨੀਲ ਕੰਠ ਨਰਹਰਿ ਨਾਰਾਇਣ ਨੀਲ ਬਸਨ ਬਨਵਾਰੀ ॥੧॥ ਰਹਾਉ ॥ Neel kanth narahar naarain neel basan banavaaree ||1|| rahaau || O Blue-Throated One, Man-lion, All-pervading Lord; O Blue-Robed One, who pervades the forests! Pause. ::endgurbani The entire stanza runs on the letter N .
Then, the letter P ( Pappa / ਪ ) will run: ਪਰਮ ਪੁਰਖ ਪਰਮੇਸਰ ਸੁਆਮੀ ਪਾਵਨ ਪਉਨ ਅਹਾਰੀ ॥ Param purakh paramesar suaamee paavan paun ahaaree || O Supreme Being, Supreme Lord, Master — the Pure One, who is sustained by nothing material. ::endgurbani
Then, the letter M ( Mamma / ਮ ) runs. 'Mahaa Jot' is one word: ਮਾਧਵ ਮਹਾ ਜੋਤਿ ਮਧੁ ਮਰਦਨ ਮਾਨ ਮੁਕੰਦ ਮੁਰਾਰੀ ॥੧॥ Maadhav mahaa jot madh maradhan maan mukandh muraaree ||1|| Lord of Wealth , great Light, destroyer of Madhu, honor, Liberator, destroyer of Mura. ::endgurbani
They said to me, "We study this poetic style from this text."
I said, "Blessed are you, that you have grasped Guru Gobind Singh Ji's verse in this manner! We haven't understood a single thing, and some of us have even set out to slander the Dasam Granth . They haven't understood anything. They know nothing. They just say it contains the Tria Charitar .''
[Sant Maskeen Ji says to the congregation] Listen in silence for a moment.
In the Tria Charitar , Guru Gobind Singh Ji has described the nuances and the fluctuations of Kaam ( Lust ). Why did he do it?
Rishi Vatsyayana wrote an entire scripture and called it the Kamasutra .
He didn't write that whole scripture about Ram, he didn't write it on the name of the Lord; he wrote it entirely on Lust . And yet, the entire Hindu society calls him a Rishi (sage)—Rishi Vatsyayana. He wrote it strictly on Lust .
And he gave a very powerful argument: One can speak about Ego ( Ahankar ), it can be written about, and it is not considered obscene ( ashleel ).
One can speak about Greed ( Lobh ), it can be written about, and it is not obscene.
One can write and speak about Anger ( Krodh ), and it is not obscene.
But speaking and writing only about Lust ( Kaam ) has become obscene? That which corrupts the entire world? That which doesn't let a woman remain a woman, but makes her a prostitute? That which doesn't let a man remain a man, but makes him a rapist? How has speaking and writing about this become obscene?
Before this argument of Rishi Vatsyayana, the society of that time fell silent.
And he was revered as a Rishi; he was given respect as a Rishi.
Let me conclude.
Among us, any random person stands up and says, 'No, this is not Guru Gobind Singh Ji's composition, it is not, it is not.'
I humbly submit: great and wise scholars are drawing inspiration from Guru Gobind Singh Ji's compositions. They are learning from it.
Try to learn something from his compositions.
Yes, Guru Gobind Singh ji has written ancient history, which is why it is not included in the Guru Granth Sahib Ji. It is the story of the 24 Avatars.
And Guru Gobind Singh Ji clearly writes: ਦਸਮ ਕਥਾ ਭਾਗੌਤ ਕੀ ਭਾਖਾ ਕਰੀ ਬਨਾਇ ॥ Dhasam kathaa bhaagauat kee bhaakhaa karee banai || I have composed the discourse of the tenth part (Skandh) of Bhagavat in the vernacular ਅਵਰ ਬਾਸਨਾ ਨਾਹਿ ਪ੍ਰਭ ਧਰਮ ਜੁਧ ਕੇ ਚਾਇ ॥੨੪੯੧॥ Avar baasanaa naeh prabh dharam judh ke chai ||2491|| O Lord! I have no other desire and have only the zeal for the war fought on the basis of righteousness. 2491. ::endgurbani
'I have only translated this; these are not my own thoughts.' Guru Gobind Singh Ji says, 'I have simply rendered it into the vernacular.'
So the matter ends there. The accusation doesn’t really come on Guru Gobind Singh Ji.
But what can be done? Lock up your brains, and just keep condemning Guru Gobind Singh Ji every single day.
Keep speaking nonsense, those who know absolutely nothing.
They waste their entire lives elsewhere, and then in their old age, to corrupt the community, they start speaking false words. And they start writing things that lead the general public into misunderstanding.
Anyway, if I humbly keep it brief: in Shantiniketan, they acknowledge that from this verse, an entirely new style of poetry emerged—and it was Guru Gobind Singh Ji who gave birth to it. They say, "We are learning. We are making the effort to learn. We are making the effort to understand."
Anyway, let me not drag this point out.
Dhan Guru Gobind Singh Ji Maharaj says that the Shabad (word/sound) was Oankar .
As the vibration of Oankar sounded, endless suns manifested.
Each sun shattered into countless pieces, and that mist (gas) turned into water.
Slowly, this fireball cooled down.
Whichever part cooled down and manifested, it appeared in the form of stone.
In physical form ( Akaar ), the very first thing was stone.
And in this entire world, as much as stones are worshipped, God is not worshipped that much.
Do you know why?
Jains worship stone, Buddhists worship stone, Sanatan (Hindus) worship stone, Christians worship stone.
Even if Muslims say, 'We are not worshippers of stone,' the Sang-e-Aswad (The Black Stone) that lies there, embedded in the House of God ( Khana-e-Khuda )... they say it came from Ibrahim. That it came straight from heaven, that it was received by Ibrahim, that it came straight from God , that stone.
Now, someone should ask them: does anything come from anywhere else but God ?
Everything comes from God ; stone also comes from God .
When Christians say that Hazrat Isa (Jesus) is the only son of God , then are the rest the offspring of Satan, if he alone is God's son?
They should instead say it like this: Hazrat Isa is a worthy son of God , a noble son, a good son. There is nothing wrong with accepting this.
(Audience interjects: Bole So Nihal, Sat Sri Akal! )
He is a good son, a noble son. But no, to say 'he is the only son'—then where did everyone else come from? Everyone came from Him , all came from Him .
The Christians lacked the right manner of saying this. Forgive my bluntness.
Why is there so much worship of stone? Because when God manifested in the physical world ( Akaar ), He first appeared in the form of stone.
Now, the nature of a stone and the nature of God are identical. God does not feel hunger or thirst; neither does a stone.
God does not experience pain or pleasure; neither does a stone.
You can hurl thousands of insults at God , He does not get angry; and you can spend the entire day bowing and praising Him , He does not swell with pride.
ਜੇ ਸਭਿ ਮਿਲਿ ਕੈ ਆਖਣ ਪਾਹਿ ॥ Je sabh mil kai aakhan paeh || Even if everyone were to gather together and speak of Him, ਵਡਾ ਨ ਹੋਵੈ ਘਾਟਿ ਨ ਜਾਇ ॥੨॥ Vaddaa na hovai ghaaT na jai ||2|| He would not become any greater or any lesser. ||2|| ::endgurbani
You can rub your forehead on a stone all day, it won't swell with pride; you can hurl insults at it all day, it won't collapse in despair.
The nature of a stone, in this respect, is exactly like the Supreme Lord . The only difference is this: the stone is completely asleep , while God is fully awake . He is purely conscious ( Chetan ).
The day a stone fully awakens, it will become God .
Slowly, slowly, Prakriti ... do not mistakenly understand the meaning of Prakriti simply as 'nature' ( Kudrat ), as people commonly do.
Prakriti is a Sanskrit word. Pra-Kriti : that which comes before creation ( Krit ), which is the Supreme Lord .
Here, the meaning of Prakriti is The Divine ( God ) ; it does not mean nature, it does not mean Kudrat .
Kudrat (nature) is part the creation ( Krit ); it is the creation of the Creator ( Kadir di krit ).
But Pra-krit —before creation—that is The Divine ( God ) , that is the Creator .
Prakriti is His divine law.
Slowly, He turned stone into soil, and the form in which it manifested was vegetation ( Banaspati ). This was the second stage.
The stone itself became vegetation.
Vegetation feels a slight thirst, it needs water. Why? Because it is awake.
The stone was completely asleep. One who is awake needs sustenance; that which is asleep needs nothing.
The need of vegetation is that it requires water.
Thirst emerged!
After a long journey of hundreds of thousands of years, vegetation manifested in the form of animals and birds.
Now, there is not just thirst; hunger is also felt!
A lion cannot be kept alive on just water; it needs meat as well.
A cow cannot be kept alive on just water; it needs grass.
Thirst is felt, and hunger too.
Voice, too, emerged; animals gained voice.
After another long journey of hundreds of thousands of years—I am explaining this very quickly—the form in which these animals manifested is called the human ( Manukh ).
Its mind is more developed than an animal's; it is more awakened than vegetation. Its needs are also greater. Because it is more awake!
Its needs are far greater than an animal's.
An animal does not have a social life.
An animal does not have a political life.
An animal does not have a religious life.
But a human does. Because a human is more awake!
Its problems are also greater.
Or we could say it like this: all animals are at peace; only the human being is living in sorrow, because the human is more awake.
The human has become somewhat more aware of reality.
But just as vegetation and stone are merely on the path, and animals are also on the path.
The human is also still on the path. The human has yet to become one with God .
ਭਈ ਪਰਾਪਤਿ ਮਾਨੁਖ ਦੇਹੁਰੀਆ ॥ Bhaee paraapat maanukh dhehureeaa || This human body has been given to you. ਗੋਬਿੰਦ ਮਿਲਣ ਕੀ ਇਹ ਤੇਰੀ ਬਰੀਆ ॥ Gobind milan kee ih teree bareeaa || This is your opportunity of union with the Creator. ::endgurbani
We are all in a state of transit. As long as we have not become Gobind ( God ), we are just on the path.
How do we become Gobind ? How do we become one with Lord ?
I will conclude my discourse here, because I have already taken ten extra minutes. And I must not violate the time limit any further.
At the neighboring Gurdwara Sahib in Sector 118, I will present myself for two days, on the 29th and 30th. I will try to unfold this topic then.
Prakriti turned stone into vegetation. Prakriti turned vegetation into animals and birds. Prakriti turned animals and birds into humans.
Now, Prakriti will not make the human Divine . The human must make the effort themselves!
ਆਪਣ ਹਥੀ ਆਪਣਾ ਆਪੇ ਹੀ ਕਾਜੁ ਸਵਾਰੀਐ ॥੨੦॥ Aapan hathee aapanaa aape hee kaaj savaareeaai ||20|| With our own hands, let us resolve our own affairs. ||20|| ::endgurbani
The human has been given free will ( Sutantar ). Prakriti has made the human completely free—free to choose their actions ( Karam ).
You might say, 'No, even humans are bound.' But if they were entirely bound, then there would be no need to engage in Satsangat , no need for Katha or Kirtan .
The human has free will.
A lion will starve to death, but it will never eat grass.
A cow will starve to death, but it will never eat meat.
Their eating and drinking is completely bound.
The human's diet is not bound.
The human is the creator of thousands of types of dishes.
In India alone, there are thousands of types of foods.
Bengalis have different food,
Gujaratis have different food,
Tamil Nadu and Maharashtra people have different food.
Punjabis have different food.
Kashmiris have different food.
Chinese food is different, European is different.
Why are there thousands of types of foods in the world?
The human has free will.
Thousands of types of drinks, thousands of types of clothes.
An animal does not have free will. Birds lived in nests thousands of years ago, and they are still there today.
Lions lived in dens thousands of years ago, and they are still there today.
They hunted and ate raw meat thousands of years ago, and they are still doing so today.
Cows ate grass thousands of years ago, and they are still doing so today.
They have not progressed at all.
A stagnant existence is the state of vegetation and animals.
A constantly evolving existence is the state of the human.
How this evolving life becomes one with the Divine—I will make an effort to explain this in the remaining two days, so that I may bring this matter to completion.
It did not happen in these four days. It truly saddens me when a matter is left hanging, when it remains unfinished. But I will complete it before you in those remaining two days.
I must not violate the time limit, because the organizing committee has set the entire program schedule.
Secondly, before I came here, the organizing committee had called me in India. I told them it would bring me great joy to visit this place named after Bhai Makhan Shah Lubana .
The Guru always intentionally hidden; it is always a Sikh of the Guru who reveals the Guru.
Even now, that divine light is hidden within the depths of the Sri Guru Granth Sahib. Only a rare few, through their devotional chanting, manifest that Light. "Light" is a metaphor for the dawning of Divine Knowledge ( Gyan ). To "manifest the Light" is to reach a state of realization where the words of the Guru Granth Sahib are no longer just text on a page, but become an inner, lived truth—felt, embodied, and directly known.
That Light was in the basement cell; the one who revealed that Light by climbing to the rooftop—his name was Bhai Makhan Shah Lubana.
This holy place is built in the name of that great soul. I said to myself, I must go. I must go and present my attendance.
I am deeply grateful to the entire organizing committee.
They have granted this humble one the opportunity to perform this sewa.
I thank the entire Gurdwara staff here, Giani Bhupinder Singh Ji, and all his companions. They made every effort to provide every comfort, and they never let me feel like a stranger here. So, this servant ( Daas ) is heartily thankful to all the organizers and the entire Gurdwara staff.
For the remaining two days, the 29th and 30th, I will present my attendance there. Then, for one week, this servant will present himself at the Gurdwara in Plainview, Long Island.
Please accept this humble selfless service ( sewa ). Please forgive any mistakes or shortcomings.
Please accept this greeting:
Waheguru Ji Ka Khalsa! Waheguru Ji Ki Fateh!