seva? darshan? naam?

Seva: Is seva of SatGuru Jee referring to Naam Abhiyaas (from what I heard in a katha) ? If so, how is it seva of SatGuru Jee as Naam Abhiyaas is done to carry us across and SatGuru Jee is already free from any bondage to janam maran. If there is some other definition of seva of SatGuru Jee, how do we do it? Basically, when one is commanded to do seva of SatGuru Jee, in terms of Gurmat what exactly are they supposed to be doing?

Darshan: I have been trying to get an answer to this one for a long while. What exactly is darshan in terms of Gurbani? Is it getting partakh darshan of Guru Sahib, or darshan of nirguni jyot of Vaheguru, or something else? Basically, when one is begging for darshan, in terms of Gurmat what exactly are they asking for?

Naam: Here comes the big one! Some translate Naam as name, some say identity, some say God-consciousness. Which one is it? Some say it refers to Gurmantar Vaheguru which obviously is also true. Again, listening to GurSikhs it seems to be a God-conscious state (avastha) where one never forgets Vaheguru ever and always knows that Vaheguru is monitoring his/her thoughts, words, and deeds. Some tell a sakhi to suggest that "Naam Daan" is to remember death at all times. Is there any other definition? Basically, when one is begging for Naam di daat, or Naam Daan, in terms of Gurmat what exactly are they asking for?

As usual, good topic, Bhai Mehtab Singh jeeo.

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Seva: Is seva of SatGuru Jee referring to Naam Abhiyaas (from what I heard in a katha) ? If so, how is it seva of SatGuru Jee as Naam Abhiyaas is done to carry us across and SatGuru Jee is already free from any bondage to janam maran. If there is some other definition of seva of SatGuru Jee, how do we do it? Basically, when one is commanded to do seva of SatGuru Jee, in terms of Gurmat what exactly are they supposed to be doing?

Satguru jee is totally free from all bondage and any Seva that we do for Guru Sahib is not for Guru Sahib's sake (since he does not require our services) but to cleanse ourselves. In other words, Guru Sahib allows us to do His Seva, so that we may become pure. Satguru is the embodiment of Parupkaar.

The greatest Seva of Satguru jee is to obey His Hukams and the foremost Hukam of Guru Sahib is Naam Abhyaas:

ਗੁਰ ਕੀ ਸੇਵਾ ਗੁਰ ਭਗਤਿ ਹੈ ਵਿਰਲਾ ਪਾਏ ਕੋਇ ॥1॥
(Doing Gur Bhagti is Guru's Sewa and only some rare one gets it).

From the above Pankiti it is clear that Guru's Sewa is Guru's Bhagti. Guru's Bhagti primarily involves Naam Abhyaas and Kirtan and in addition to that it involves obeying all Hukams of Guru Sahib. Below are some Pankitis that will make the concept of Gur Seva more clear:

ਧੰਨੁ ਧਨੁ ਸੇਵਾ ਸਫਲ ਸਤਿਗੁਰੂ ਕੀ ਜਿਤੁ ਹਰਿ ਹਰਿ ਨਾਮੁ ਜਪਿ ਹਰਿ ਸੁਖੁ ਪਾਇਆ ॥2॥
(Satguru's Seva is Dhan Dhan through which by chanting Naam, Sukh has been received)

ਗੁਰ ਕੀ ਸੇਵਾ ਕਰਿ ਪਿਰਾ ਜੀਉ ਹਰਿ ਨਾਮੁ ਧਿਆਏ ॥
(Do Guru's Seva by meditating Naam).

ਖਿਨੁ ਪਲੁ ਰਹਿ ਨ ਸਕਉ ਬਿਨੁ ਸੇਵਾ ਮੈ ਗੁਰਮਤਿ ਨਾਮੁ ਸਮ੍‍ਾਰੇ ॥1॥ ਰਹਾਉ ॥
( I can't live for a moment without Guru's Seva - I recite Gurmat Naam).

From these Pankitis it is clear that Guru's Seva is primarily to Japp Naam.

Seva means Service. In the worldly setting we do service through employment. At work we are said to be in service, if we obey what our employer tells us to do. Same way, serving Guru Sahib means obeying what Guru Sahib says. Guru Sahib's Hukams are listed in Gurbani. In other words, obeying Gurbani means serving Guru Sahib.

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Darshan: I have been trying to get an answer to this one for a long while. What exactly is darshan in terms of Gurbani? Is it getting partakh darshan of Guru Sahib, or darshan of nirguni jyot of Vaheguru, or something else? Basically, when one is begging for darshan, in terms of Gurmat what exactly are they asking for?

A young girl from village hears about her future husband from her relatives. Hearing about her husband she forms an image of her husband in mind. Then she sees a picture of her husband and is very pleased by his Saroop. Then she may see a video of her husband and hear more about her husband. Then one day she sees her husband in reality and she gets much more understanding of him. Finally after marriage, she becomes one with her husband and that's when she finds out the love of her husband. Same way, first we hear about Vaheguru jee from our Guru Sahib - Gurbani. Then we hear stories of Suhagans who have met our Divine Husband and a storm of enthusiasm builds within us to have Darshan of our beloved Vaheguru jee. We call out to our Beloved One and then we may have Supan-Darshan (dream) of Guru Sahib. Some day, depending on our Avastha, we may see Partakh Darshan of Guru Sahib. But that day, when Vaheguru appears from within and the union between our Atma and Parmatma takes place is the time when we would really find out what and who Vaheguru jee is. This is what Nirgun Darshan is. Nirgun Darshan is the union of our real self with the Real Nirgun form of Vaheguru.

Depending on our Avastha we may get the Darshan we are Adhikaari (candidate) of but the most supreme Darshan is the Darshan of Real Sachkhandi and Nirguni Darshan of Vaheguru that our real Self gets. This Darshan is not just Darshan but it is union of Jeev and Parmatma. For details on this type of Darshan, it is highly recommended that we read the first 100 pages of Bhai Sahib Randhir Singh jee's Jail Chithiaan, very carefully.

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Naam: Here comes the big one! Some translate Naam as name, some say identity, some say God-consciousness. Which one is it? Some say it refers to Gurmantar Vaheguru which obviously is also true. Again, listening to GurSikhs it seems to be a God-conscious state (avastha) where one never forgets Vaheguru ever and always knows that Vaheguru is monitoring his/her thoughts, words, and deeds. Some tell a sakhi to suggest that "Naam Daan" is to remember death at all times. Is there any other definition? Basically, when one is begging for Naam di daat, or Naam Daan, in terms of Gurmat what exactly are they asking for?

All that stuff like remembering death is Naam Daan or that being conscious of Vaheguru all the time is Naam, is all new age stuff. These are mental exercises that don't lead us to Vaheguru. Naam Abhyaas involves allowing our mind to rub with Naam or Gurbani Kirtan. Plain Sidha Saada Jatka kamm is that Naam is Gurmantr that we get from Guru Sahib at the time of initiation and this Naam Gurmantr connects us with the underlying Jyot-form of Naam that is pervading everywhere. Naam and Naami (Vaheguru) are Abhed in Jyot form and Naam Gurmantr and Gurbani are the Sargun forms of this Jyotish Naam. This is why, we should have no doubt that Siri Guru Granth Sahib jee is Partakh Vaheguru Himself. By letting our mind rub with Naam and Gurbani, we eventually get connected to the Nirgun form of Naam or the Jyotish form of Naam. In that stage, as per Bhai Sahib Randhir Singh jee, Naam and Naami are one and the same thing.

Naam Daan at first level is begging for Naam Gurmantr or Gur-Deekhiya. Once we get Gur-deekhayat (blessed with Naam by Punj Pyare) the next level of Naam Daan is to beg for Daat of Simran, all the time. Daat of Naam Simran means to continue to Japp Naam, with tongue and mind all the time. This Ajappa Jaap of Naam would lead us to Naami Vaheguru.

The above is based on books of Gurmukhs. May Guru Sahib bless us with Tatt-Gurmat.

Guru Sahib knows better.

Daas,
Kulbir Singh

ਵਾਹਿਗੁਰੂ !!!!!

Many many thanks Bhai Sahib jeeo! Now its a lot more clearer. I realize that this is all so much inter-related. Rub the mind with Naam, which is Seva of SatGuru Jee, and if He has mercy then one can have His Darshan! VAAH! Perfect formula!

Once again bohot bohot dhannvaad!

very minor points to add....

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Mehtab SIngh
Seva: Is seva of SatGuru Jee referring to Naam Abhiyaas (from what I heard in a katha) ? If so, how is it seva of SatGuru Jee as Naam Abhiyaas is done to carry us across and SatGuru Jee is already free from any bondage to janam maran. If there is some other definition of seva of SatGuru Jee, how do we do it? Basically, when one is commanded to do seva of SatGuru Jee, in terms of Gurmat what exactly are they supposed to be doing?

The word seva/sev comes a lot in Sri Gurubani jee. The seva IS Naam roopi seva. Naam roopi seva is done by attaching our maan(mind) to sifaat salaah of Vahiguroo with love. Look at this furmaan:

ਸਤਿਗੁਰ ਕੀ ਸੇਵਾ ਸਫਲ ਹੈ, ਜੇ ਕੋ ਕਰੇ ਚਿਤੁ ਲਾਇ ॥

when dass placed this question before Guru Sahib on what "ਸੇਵਾ " is ? This was the reply:

ਨਾਮੁ ਹਮਾਰੈ ਗੁਰ ਕੀ ਸੇਵ ॥੧॥

Let go back to 2nd half of the first line. "....ਜੇ ਕੋ ਕਰੇ ਚਿਤੁ ਲਾਇ ॥" , mere mumblings of the mouth is not considered Seva by SatGuroo jee. We have to attach our mind, our surtee to shabad. Guru Sahib only considers such Naam roopi seva as "ਸਫਲ" .
The ultimate aim in a gursikhs life is to Jaap Naam Athai Pehar(24/7)...non-stop, Sri Gurubani jis gives hukam for 24/7 naam abhiyaas repeatedly. Because only this will lead to Vahiguroo Darshan. Which is your 2nd question.

When, Bhai Sahib Randhir Singh jee was given Naam Dhirh from Sree Guru Granth Sahib Maharaj...he took a hukamnama right after the incident. 24/7 Naam Abhiyaas was the hukam. Bhai Sahib mentions this clearly in the book.


moorakhpan di khimma...

Chota veer

At work we are said to be in service, if we obey what our employer tells us to do. Same way, serving Guru Sahib means obeying what Guru Sahib says.

That is beautiful analogy, by Veer Ji.

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kulbir singh
being conscious of Vaheguru all the time is Naam, is all new age stuff. These are mental exercises that don't lead us to Vaheguru.

singh, i dont agree with this above statement. My reason is that from listening to katha of gursikhs such as sant baba gurbachan singh jee khalsa and sant baba kartar singh jee khalsa, and from reading statements made by mahapurakhs like sant baba attar singh jee and sant baba harnaam singh jee they all say that when one is doing naam simran, a gursikh should do it in such a way inwhich they believe guru sahib is hazar nazar.

A good mental excerise to always remember vaheguru or to stop oneself from committing a vikaar is to remember that guru sahib is standing right beside me, and one will automatically start to recite naam.

Lets face it we are living in kaljug, everywhere we look there is gandh, pure maya. So when somone that wants to jaap naam all the time eventually forgets to when they start doing thier wordly chores. A REALLY good technique that i hope guru sahib instills into daas is that when we are walking to school or walking down the street or doing stuff at our workplaces is to consider ourself as being the garvayeee of Sri Guru Gobind Singh Jee Maharaj and that Guru Sahib is walking infront of you and that also 5000 shaheed singhs that are always tyar bar tyar with guru are walking infront yourself and that daasan daas is reciting naam simran/gurmantr to guru sahib and his shaheed singhs.
If someone can instill the souchnee(thought) that

ਧਰਨਿ ਗਗਨ ਨਵ ਖੰਡ ਮਹਿ ਜੋਤਿ ਸ੍ਵਰੂਪੀ ਰਹਿਓ ਭਰਿ ||
ਭਨਿ ਮਥੁਰਾ ਕਛੁ ਭੇਦੁ ਨਹੀ ਗੁਰੁ ਅਰਜੁਨੁ ਪਰਤਖ੍ਯ ਹਰਿ ||੭||੧੯||

ਗਾਵੈ ਕੋ ਵੇਖੈ ਹਾਦਰਾ ਹਦੂਰਿ ||

ਗੁਰੁ ਮੇਰੈ ਸੰਗਿ ਸਦਾ ਹੈ ਨਾਲੇ ॥



guru sahib is always with them ie hazar nazar then how can one forget to recite naam simran 24/7?

Just having the thought that guru sahib is always with us...should bring endless joy!

But sadly this is really hard to do...because maya doesnt want us to remember god..

may guru sahib do kirpa on me and instill this sochnee in me forever

please do kirpa on sad sangat jeeo


bhul chuk maaf kaarni

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singh, i dont agree with this above statement. My reason is that from listening to katha of gursikhs such as sant baba gurbachan singh jee khalsa and sant baba kartar singh jee khalsa, and from reading statements made by mahapurakhs like sant baba attar singh jee and sant baba harnaam singh jee they all say that when one is doing naam simran, a gursikh should do it in such a way inwhich they believe guru sahib is hazar nazar.

Bhai jeeo, I also agree with what Mahapurakhs have advised us to do but if you read my post carefully, you will realize that what I opposed was calling such practices Naam Simran. These mental exercises like being conscious that Vaheguru is Hazar Naazar are done along with Naam Simran but if someone was to be just mentally conscious of Vaheguru jee's omnipresence, then such practice alone cannot be classified as Naam Simran. Naam Simran is done using Gurmat Gurmantr and Gurmat Vidhi. Keeping love and fear in mind, being conscious of Vaheguru jee's omnipresence etc. are required practices, along with Naam but they alone don't constitute Naam.

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A REALLY good technique that i hope guru sahib instills into daas is that when we are walking to school or walking down the street or doing stuff at our workplaces is to consider ourself as being the garvayeee of Sri Guru Gobind Singh Jee Maharaj and that Guru Sahib is walking infront of you and that also 5000 shaheed singhs that are always tyar bar tyar with guru are walking infront yourself and that daasan daas is reciting naam simran/gurmantr to guru sahib and his shaheed singhs.

To consider yourself as the Gadbaaee of Guru Sahib when in fact you are not, is an innovation and a little far-fetched. Similarly imagining that there are 5000 Shaheed Singhs walking with you when in fact this may not be true, is not part of Gurmat Naam Abhyaas. Yes to consider Guru Sahib and Vaheguru Ang Sang and to love Vaheguru from heart while chanting Naam is Gurmat because this is sanctioned by Gurbani.

Kulbir Singh