Rehit Bibek - Salient Features from Bhai Sahib's writings

Continuing from the following thread, this new thread is being started to list Salient points of Gurmat Bibek as presented by Bhai Sahib Randhir Singh jee:

[gurmatbibek.com]

In this thread only the Rehit Bibek related Saliant Features of Gurmat Bibek will be covered. Soon and simultaneously another thread will be started to cover the Simran Bibek aspect of Gurmat Bibek. May Guru Sahib do Kirpa and take this Sewa from this insect.

Gurmat Bibek - Amritvela Naam Abhyaas

ਮ:4 ॥
ਗੁਰ ਸਤਿਗੁਰ ਕਾ ਜੋ ਸਿਖੁ ਅਖਾਏ ਸੁ ਭਲਕੇ ਉਠਿ ਹਰਿ ਨਾਮੁ ਧਿਆਵੈ ॥
ਉਦਮੁ ਕਰੇ ਭਲਕੇ ਪਰਭਾਤੀ ਇਸਨਾਨੁ ਕਰੇ ਅੰਮ੍ਰਿਤ ਸਰਿ ਨਾਵੈ ॥
ਉਪਦੇਸਿ ਗੁਰੂ ਹਰਿ ਹਰਿ ਜਪੁ ਜਾਪੈ ਸਭਿ ਕਿਲਵਿਖ ਪਾਪ ਦੋਖ ਲਹਿ ਜਾਵੈ ॥
ਫਿਰਿ ਚੜੈ ਦਿਵਸੁ ਗੁਰਬਾਣੀ ਗਾਵੈ ਬਹਦਿਆ ਉਠਦਿਆ ਹਰਿ ਨਾਮੁ ਧਿਆਵੈ ॥
ਜੋ ਸਾਸਿ ਗਿਰਾਸਿ ਧਿਆਏ ਮੇਰਾ ਹਰਿ ਹਰਿ ਸੋ ਗੁਰਸਿਖੁ ਗੁਰੂ ਮਨਿ ਭਾਵੈ ॥
ਜਿਸ ਨੋ ਦਇਆਲੁ ਹੋਵੈ ਮੇਰਾ ਸੁਆਮੀ ਤਿਸੁ ਗੁਰਸਿਖ ਗੁਰੂ ਉਪਦੇਸੁ ਸੁਣਾਵੈ ॥
ਜਨੁ ਨਾਨਕੁ ਧੂੜਿ ਮੰਗੈ ਤਿਸੁ ਗੁਰਸਿਖ ਕੀ ਜੋ ਆਪਿ ਜਪੈ ਅਵਰਹ ਨਾਮੁ ਜਪਾਵੈ ॥2॥

Original Text: ਵਿਆਖਿਆ ਭਾਵ: ਸਤਿਗੁਰ ਦੇ ਸਚੇ ਸਿਖ ਦੀ ਬਸੇਖ ਕਿਰਿਆ ਸੰਜਮੀ ਕਾਰ ਦਾ ਨਿਤਾ ਪ੍ਰਤਿ ਬਿਬੇਕ ਕਰਮ ਨੇਮ (ਧਾਰਨਾ) ਏਹ ਹੈ ਕਿ ਨਿਤ ਸਵੇਰੇ ਉਠ ਕੇ ਬਿਧੀ ਪੂਰਬਕ ਨਾਮ ਧਿਆਵੈ। ਦੂਜੀ ਪੰਗਤੀ (ਤੁਕ) ਤੋਂ ਨਾਮ ਧਿਆਵਨ ਦੀ ਸੰਜਮ ਬਿਧੀ ਅਰੰਭ ਹੁੰਦੀ ਹੈ। ਉਦਮ ਕਰਕੇ ਵਡੇ ਤੜਕੇ ਉਠੇ (ਸਾਵਧਾਨ ਹੋਵੇ) ਅਤੇ ਇਸ਼ਨਾਨ ਕਰੇ ਅਤੇ ਇਸ਼ਨਾਨ ਸਮੇਂ ਅੰਮ੍ਰਿਤ ਬਾਣੀ ਦਾ ਪਾਠ ਕਰਦਾ ਹੋਇਆ ਅੰਮ੍ਰਿਤ ਸਰੋਵਰ ਦਾ ਮਜਨ ਕਰਨ ਹਾਰਾ ਬਣੇ। ਫੇਰ ਗੁਰੂ ਉਪਦੇਸ਼ੀ ਨਿਤਨੇਮ ਬਾਣੀ ਦਾ ਪਾਠ ਕਰਦਾ ਹੋਇਆ ਗੁਰਮਤਿ ਨਾਮ ਦਾ ਜਾਪ ਕਰੇ ਜਿਸ ਦੇ ਕਰਨ ਕਰਕੇ ਕਮਾਤੇ ਪਾਪ ਦੋਖ ਸਭ ਲਹਿ ਜਾਂਦੇ ਹਨ। ਫੇਰ ਦਿਨ ਚੜ੍ਹੇ (ਸੂਰਜ ਦੇ ਉਦੇ ਹੋਣ ਸਾਰ) “ਗੁਰੂ ਦੁਆਰੇ ਹੋਇ ਕੈ ਸਾਹਿਬ ਸੰਮਾਲੇਹੁ” ਗੁਰਵਾਕ ਭਾਵ ਅਨੁਸਾਰ ਸ੍ਰੀ ਗੁਰੂ ਗ੍ਰੰਥ ਸਾਹਿਬ ਜੀ ਦੇ ਦਰਸ਼ਨ ਦਿਦਾਰੇ ਕਰਦਾ ਹੋਇਆ ਮਧੁਰ ਸੁਰ ਨਾਲ ਗੁਰਬਾਣੀ ਦਾ ਕੀਰਤਨ ਪਾਠ ਕਰੇ। ਫੇਰ ਕਾਰ ਬਿਹਾਰ ਕਰਦਿਆਂ ਹੋਇਆਂ ਭੀ ਉਠਦਿਆਂ ਬਹਿੰਦਿਆਂ ਤੁਰਦਿਆਂ ਫਿਰਦਿਆਂ ਸਾਸਿ ਗਿਰਾਸਿ ਨਾਮ ਅਭਿਆਸ ਵਿਚ ਹੀ ਹਰਦਮ ਜਟਿਆ ਰਹੇ। ਜੋ ਇਸ ਬਿਧਿ ਸਾਸਿ ਗਿਰਾਸਿ ਪ੍ਰੀਤਮ ਹਰੀ ਪਰਮਾਤਮਾ ਨੂੰ ਆਰਾਧਨ ਕਰੇਗਾ, ਓਹੀ ਗੁਰਸਿਖ (ਬਿਬੇਕੀ ਜਨ) ਗੁਰੂ ਨੂੰ ਭਾਵੇਗਾ। (ਗੁਰਮਤਿ ਬਿਬੇਕ - ਪੰਨਾ 980)

Humble Translation: The special everyday Bibeki activity of a true Sikh of Satguru jee is that daily he should meditate on Naam with Gurmat technique.From the Second Pankiti (of Shabad stated above) the start of Naam meditation is stated. By doing effort (special effort), one should get up (become alert) very early (ਵਡੇ ਤੜਕੇ ) and do Ishnaan (Gurmat bathing) and while doing Ishnaan, do Paath of Amrit Baani (Sweet Baani) and this way do Ishnaan in Amrit Sarovar (of Siri Amritsar Sahib). Then, while doing the Nitnem Baani, one should do chanting of Gurmat Naam through which all sins done in the past are erased. Then at sunrise, as per the Hukam - “ਗੁਰੂ ਦੁਆਰੇ ਹੋਇ ਕੈ ਸਾਹਿਬ ਸੰਮਾਲੇਹੁ” - one should do Darshan of Siri Guru Granth Sahib jee and with sweet voice (ਮਧੁਰ ਸੁਰ ਨਾਲ) do Paath/Kirtan of Gurbani. Then, while working, and while sitting, standing or wandering, one should continue doing Naam Abhyaas with Gurmat technique (Saas-Giraas). Only such Gursikh (Bibeki Jan) who does Saas-Giraas Simran in this way (as aforementioned), is accepted or loved by the Guru.

Vichaar: In this passage Bhai Sahib has basically listed the most important part of Gurmat Bibek – Amritvela Naam Abhyaas. If we don’t keep this most important Bibek, then our life is a waste. If we don’t get up early morning and engage in earning the true profits of Naam, then our taking birth as a Gursikh should be considered wasted. One is surprised beyond belief when one hears from the mouths of Gursikhs that they can’t get up in the morning for this reason or that reason. Most of the reasons they give are very lame. Yes there can be genuine reasons e.g. health problems or a slip in Amritvela once in a while as per Bhaana, but to totally give up on this most important aspect of Amritvela and place over-emphasis on other parts of Gurmat Bibek, is in itself an act contrary to Bibek-Budh (divine Gurmat intelligence).

Another thing to note here is that Bhai Sahib is suggesting that after getting up and doing Gurmat Ishnaan, one should engage in doing Nitnemi Baanis (5 Baanis) and while doing them try to do Naam Abhyaas at the same time. If this is not possible, then one should do one’s Nitnemi Baanis and then engage in full fledged, fully concentrated Naam Abhyaas until sunrise. Then after doing Darshan of Guru Sahib and doing kirtan, one should perform Ardaas for acceptance of Amritvela Naam Abhyaas sewa of Guru Sahib. Finally, throughout the day, one should continue to concentrate on Gurmat Naam and Har-Gunn-Gaam (Gurbani). If we follow this Hukam of Guru Sahib, only then we can expect mercy from Guru Sahib, in the next world, at the time when we will be judged in the court of Dharam Rai.

Bhai Sahib’s writings are out-of-this-world and for this reason are very difficult to translate. May Guru Sahib forgive mistakes done while doing translations and related Gurmat Vichaar.

Bhul Chuk dee Maafi jee.

Daas,
Kulbir Singh

when Bhai Sahib mentions

ਉਦਮ ਕਰਕੇ ਵਡੇ ਤੜਕੇ ਉਠੇ (ਸਾਵਧਾਨ ਹੋਵੇ) ਅਤੇ ਇਸ਼ਨਾਨ ਕਰੇ ਅਤੇ ਇਸ਼ਨਾਨ ਸਮੇਂ ਅੰਮ੍ਰਿਤ ਬਾਣੀ ਦਾ ਪਾਠ ਕਰਦਾ ਹੋਇਆ ਅੰਮ੍ਰਿਤ ਸਰੋਵਰ ਦਾ ਮਜਨ ਕਰਨ ਹਾਰਾ ਬਣੇ।

I dont think he means make an effort in waking up; instead, I think Bhai is referring to making an effort in talking cold shower and doing Naam Abhyiaas/Gurbani Paath during Ishnaan. Because for a Gursikh they should not have to make efforts in waking up. If they are following basic rehat they will get up automatically rise during Amrit Vela. If we are not getting up automatically then we should take this is a sign that our lacking very much in following Guru Sahibs teacings.

Waheguru Ji Ka Khalsa, Waheguru Ji Ki Fateh

Bhai Kulbir Singh Jee, just a small confirmation required based on the above writings mentioned by you.

Usually/Generally, I have seen Singhs doing Naam Abhyaas and then followed by Nitnem of 5 Banis.

But, according to Bhai Sahib, we should first do Nitnem and then engage in Naam Abhyaas till sunrise?

Quote

Usually/Generally, I have seen Singhs doing Naam Abhyaas and then followed by Nitnem of 5 Banis.

But, according to Bhai Sahib, we should first do Nitnem and then engage in Naam Abhyaas till sunrise?

The Nitnem Baanis are Farz (mandatory) for a Gursikh and I tell from personal experience that until the 5 Nitnemi Baanis are done, a small level of Chinta or stress remains in the mind. This results in a hindrance while concentrating on Naam. Great Gurmukhs like Bhai Sahib Randhir Singh jee who had tamed the python (mind), were able to do Naam Abhyaas while doing Nitnem Baanis. We are Kaljugi jeevs and as such can try to imitate our elder brothers but if we are unable to perfectly follow their steps, we can quickly do the Punj Baanis right after Ishnaan and then concentrate on Naam Abhyaas.

Some Gursikhs as mentioned in another thread, feel that they need to lubricate their throat before doing Abhyaas, by drinking gheo wala dudh. They can drink milk only if they have completed their Nitnem. Normally Gursikhs get up around 2 am and if they spend their first hour doing Nitnem and Ishnaan, they still have ample time (starting 3am) to do Naam Abhyaas.

Having said that, doing Nitnem after Abhyaas too is not wrong. It's more of a personal preference.

Kulbir Singh

From this line I understand: ਇਸ਼ਨਾਨ ਸਮੇਂ ਅੰਮ੍ਰਿਤ ਬਾਣੀ ਦਾ ਪਾਠ ਕਰਦਾ ਹੋਇਆ ਅੰਮ੍ਰਿਤ ਸਰੋਵਰ ਦਾ ਮਜਨ ਕਰਨ ਹਾਰਾ ਬਣੇ।
>> Ishnaan samey, that means during Ishnaan we can do Banis of Nitnem ???? <<

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From this line I understand: ਇਸ਼ਨਾਨ ਸਮੇਂ ਅੰਮ੍ਰਿਤ ਬਾਣੀ ਦਾ ਪਾਠ ਕਰਦਾ ਹੋਇਆ ਅੰਮ੍ਰਿਤ ਸਰੋਵਰ ਦਾ ਮਜਨ ਕਰਨ ਹਾਰਾ ਬਣੇ।
>> Ishnaan samey, that means during Ishnaan we can do Banis of Nitnem ???? <<

Please notice that Bhai Sahib has written "Amrit Baani" and not "Nitnemi Baani" that he mentions later in the text. Bhai Sahib himself used to do 5 Siri Jap jee Sahib's before Nitnem. Many Gursikhs do Siri Jap jee Sahib (not counted as nitnem) or Mool Mantra or Basant kee Vaar while doing Ishnaan. Nitnem should be done subsequent to doing Gurmat Ishnaan.

Daas,
Kulbir Singh

Hanji. Cause I was a bit surprised. But thanks for clearing up.

I too have a difficult time doing Nitnem and Naam Abhyiaas simultaneously. I think with more practice Guru Sahib will allow this to happen. Fortunately, Bhai Randhir Singh Ji has mentioned one of the secrets on how to go to this stage.

ਉਦਮ ਕਰਕੇ ਵਡੇ ਤੜਕੇ ਉਠੇ (ਸਾਵਧਾਨ ਹੋਵੇ) ਅਤੇ ਇਸ਼ਨਾਨ ਕਰੇ ਅਤੇ ਇਸ਼ਨਾਨ ਸਮੇਂ ਅੰਮ੍ਰਿਤ ਬਾਣੀ ਦਾ ਪਾਠ ਕਰਦਾ ਹੋਇਆ ਅੰਮ੍ਰਿਤ ਸਰੋਵਰ ਦਾ ਮਜਨ ਕਰਨ ਹਾਰਾ ਬਣੇ।


Bhai Sahib has mentioned we should make efforts to keep the mind awake . It take much effort/courage to take a cold shower to wake up the body up, but it takes even more courage to keep the chanchal mind focused on Gurbani while cold water is splashing. If we can manage to focus the mind on bani during AMrit Ishnaan the mind will eventually find it more easier to be soaked in Naam Abhyiaas during Nitnem. It has been my experience that the tired body always tells the mind excuses, but through cold ishnaan combined with Amirt Bani both mind and body get rejuvinated/alert for Naam Abhyiaas.

Then there is the issue of wet kesh which would make it convenient to do abhiyaas first till the kesh are haray and then do Nitnem? Like Bhai Kulbir Singh jee said, its personal choice.

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If we can manage to focus the mind on bani during AMrit Ishnaan the mind will eventually find it more easier to be soaked in Naam Abhyiaas during Nitnem. It has been my experience that the tired body always tells the mind excuses, but through cold ishnaan combined with Amirt Bani both mind and body get rejuvinated/alert for Naam Abhyiaas.

Wonderful point, Bhai Sukhdeep Singh jeeo. If we stop the mind from wandering during the Ishnaan process, through Gurbani or Naam, it greatly helps the mind to stay concentrated throughout the Amritvela session.

Kulbir Singh

ਫੇਰ ਦਿਨ ਚੜ੍ਹੇ (ਸੂਰਜ ਦੇ ਉਦੇ ਹੋਣ ਸਾਰ) “ਗੁਰੂ ਦੁਆਰੇ ਹੋਇ ਕੈ ਸਾਹਿਬ ਸੰਮਾਲੇਹੁ” ਗੁਰਵਾਕ ਭਾਵ ਅਨੁਸਾਰ ਸ੍ਰੀ ਗੁਰੂ ਗ੍ਰੰਥ ਸਾਹਿਬ ਜੀ ਦੇ ਦਰਸ਼ਨ ਦਿਦਾਰੇ ਕਰਦਾ ਹੋਇਆ ਮਧੁਰ ਸੁਰ ਨਾਲ ਗੁਰਬਾਣੀ ਦਾ ਕੀਰਤਨ ਪਾਠ ਕਰੇ।


I believe the above quote is the hardest and most easy to misunderstand in BHai Sahibs explanation of a Gursikhs daily routine.When I first read this pangti I thought the meaning was the Gursikhs go to the Gurdwara for Darshan of Guru Sahib and do kirtan after they do their Naam Abhyiaas/Nithem . But after further investigation I believe when Guru Sahib says

ਫਿਰਿ ਚੜੈ ਦਿਵਸੁ ਗੁਰਬਾਣੀ ਗਾਵੈ ਬਹਦਿਆ ਉਠਦਿਆ ਹਰਿ ਨਾਮੁ ਧਿਆਵੈ ॥


ਦਿਵਸੁ means Birthi. In Gurmat Bibek, at the end of the Amrit Vela Naam Abhyiaas Section, Bhai Randhir Singh states that without naam abhyiaas ones birthi can not rise.

ਬਿਹੂਨ ਨਾਮ ਕਮਾਈ ਦੀ ਬਿਬੇਕ ਬਿਰਥੀ ਅਰੂੜ੍ ਨਹੀਂ ਹੋ ਸਕਦੀ

Bhai Randhir Singh Ji


In the Shabad which mentions daily routine of a Gursikh , Guru Sahib mentions he is the dust of those who Jaap Naam and cause others to Jaap Naam.

ਜਨੁ ਨਾਨਕੁ ਧੂੜਿ ਮੰਗੈ ਤਿਸੁ ਗੁਰਸਿਖ ਕੀ ਜੋ ਆਪਿ ਜਪੈ ਅਵਰਹ ਨਾਮੁ ਜਪਾਵੈ ॥2॥

By doing Naam Abhyiaas with sangat we are japping naam and causing others to jaap naam plus Amrit Vela is reserved for Naam Abhyiaas. Thus we can conclude that Naam Abhyiaas AMrit Vela is done with sangat and one does not go to the Gurudwara after Nitnem-Naam Abyiaas for sangat and Guru Sahibs darshan. Nor does one have darhsan of Guru Sahib after Naam Abhyiaas instead they do Naam Abhyiaas in the presence of Guru Sahib.


When talking about daily routine of Gursikhs from Kartarpur Sahib, Bhai Gurdas Ji mentions that they would observe Amrit Vela together and do ਜਾਪੁ

ਸੋਦਰ ਆਰਤੀ ਗਾਵੀਐ ਅੰਮ੍ਰਿਤ ਵੇਲੇ ਜਾਪੁ ਉਚਾਰਾ

- BHai Gurdas Ji

We know from both Bhai Gurdas writings and Rehanamey that having Sangat during Amrit Vela is important. When Bhai Nand Lal Ji asked Guru Sahib what Gurmat Karams a Gursikh should do the first thing Guru Sahib said was


ਪ੍ਰਾਤਹ ਕਾਲ ਸਤਿਸੰਗ ਨ ਜਾਵਹਿ । ਤਨਖਾਹਦਾਰ ਵਹ ਵਡਾ ਕਹਾਵਹਿ

ਸਤਿਸੰਗ ਜਾਇ ਕਰਿ ਚਿਤ ਡੁਲਾਵਹਿ । ਈਹਾ ਊਹਾਂ ਠਉਰ ਨ ਪਾਵਹਿ

-- Bhai Nand Lal Ji rehtnama

meaning one should go for Sadh Sangat and not let their chit/birthee falter if one wants a find a place in Guru Sahibs sharan.


So In Sadh Sangat during Amrit Vela one is able to raise their birthee and listen to a sing to the sweetest kirtan in Gurus abode/sanctuary

In Bara Maha Guru Sahib also mentions that Sangat makes one alert and without Sangat we are all alone and find no shelter.


ਤਨੁ ਮਨੁ ਮਉਲਿਆ ਰਾਮ ਸਿਉ ਸੰਗਿ ਸਾਧ ਸਹੇਲੜੀਆਹ ॥ਸਾਧ ਜਨਾ ਤੇ ਬਾਹਰੀ ਸੇ ਰਹਨਿ ਇਕੇਲੜੀਆਹ ॥

ਤਿਨ ਦੁਖੁ ਨ ਕਬਹੂ ਉਤਰੈ ਸੇ ਜਮ ਕੈ ਵਸਿ ਪੜੀਆਹ ॥ਜਿਨੀ ਰਾਵਿਆ ਪ੍ਰਭੁ ਆਪਣਾ ਸੇ ਦਿਸਨਿ ਨਿਤ ਖੜੀਆਹ ॥


Through doing Naam Abhyiaas with sadh sangat our birthee raises and our mind and body blossoms

and through doing Bhao Bhagti with sangat we become alert thus we get darshan of Sri Guru Granth Sahib Ji when the birthi ascends to the Dasam Duar. Everyday we say in Ardas to meditate on Sri Guru Granth Sahib Ji with our chit. Similarly I think the pangti



ਫੇਰ ਦਿਨ ਚੜ੍ਹੇ (ਸੂਰਜ ਦੇ ਉਦੇ ਹੋਣ ਸਾਰ) “ਗੁਰੂ ਦੁਆਰੇ ਹੋਇ ਕੈ ਸਾਹਿਬ ਸੰਮਾਲੇਹੁ” ਗੁਰਵਾਕ ਭਾਵ ਅਨੁਸਾਰ ਸ੍ਰੀ ਗੁਰੂ ਗ੍ਰੰਥ ਸਾਹਿਬ ਜੀ ਦੇ ਦਰਸ਼ਨ ਦਿਦਾਰੇ ਕਰਦਾ ਹੋਇਆ ਮਧੁਰ ਸੁਰ ਨਾਲ ਗੁਰਬਾਣੀ ਦਾ ਕੀਰਤਨ ਪਾਠ ਕਰੇ।

Bhai Sahib is mentioning to do Simran of Sri Guru Granth Sahib in the presence of the Sant Mandalee, because Naam Abhyiaas should be done in the presence of Guru Sahib and having Darshan of Guru Sahibs phyiscal roop is one of the first things a Gursikh should do. It does not seem proper to have darshan of physical roop after Naam Abhyiaas and Nitnem?

Those who don't have Amritvela are not Bibeki Sikhs

Original Text: ਫਰੀਦਾ ਪਿਛਲ ਰਾਤਿ ਨ ਜਾਗਿਓਹਿ ਜੀਵਦੜੋ ਮੁਇਓਹਿ ॥ ਜੇ ਤੈ ਰਬੁ ਵਿਸਾਰਿਆ ਤ ਰਬਿ ਨ ਵਿਸਰਿਓਹਿ ॥107॥

ਇਹ ਪਿਛਲੀ ਰਾਤਿ ਨਾ ਜਾਗਣ ਵਾਲਿਆਂ ਨੂੰ ਧ੍ਰਿਗ ਜੀਵਨ ਦੀ ਮਿਰਤਕ ਸਮਾਨ ਵਾਲੇ ਹੋਣ ਦੀ ਲਾਅਨਤ ਪਾਕੇ ਮਾਨੋ ਪਿਛਲੀ ਰਾਤ ਜਾਗਣ ਦੀ ਪਾਬੰਦੀ ਦਾ ਅਤ ਜ਼ਰੂਰੀ ਹੁਕਮ ਬੜੀ ਕਰੜਾਈ ਨਾਲ ਦ੍ਰਿੜਾਇਆ ਗਿਆ ਹੈ। ਸੋ ਜੋ ਸਵਾ ਪਹਿਰ ਰਾਤ ਰਹਿੰਦੀ ਅਥਵਾ ਪਿਛਲੀ ਰਾਤ “ਚਉਥੈ ਪਹਰਿ ਸਬਾਹ ਕੈ” ਨਿੰਦਰਾ ਤੋਂ ਜਾਗ ਕੇ ਉਠਣ ਦਾ ਉਦਮ ਉਪਰਾਲਾ ਨਹੀਂ ਕਰਦਾ ਅਥਵਾ ਜਿਸ ਨੂੰ ਨਿਤਾਪ੍ਰਤਿ, ਨਿਯਮ ਅਨੁਸਾਰ ਇਸ ਬਿਧਿ ਬਲ ਧਾਰਕੇ (ਅਰਥਾਤ ਉਦਮੀ ਬਣਕੇ) ਅੰਮ੍ਰਿਤ ਵੇਲੇ ਉਠਣ ਦਾ ਚਾਉ ਨਹੀਂ ਉਪਜਦਾ, ਉਹ ਗੁਰੂ ਕੇ ਬਚਨ ਪਾਲਣ ਕਮਾਵਣਹਾਰਾ ਗੁਰੂ ਕੀ ਹਦਾਇਤ ਮੰਨਣਹਾਰਾ ਸਚਿਆਰਾ ਸਿਖ ਬਿਬੇਕੀ ਨਹੀਂ। ਬਿਬੇਕੀ ਸਿਖ ਸੋਈ ਹੈ ਜੋ ਇਸ ਬਚਨ ਰੂਪੀ ਹੁਕਮ ਹਦਾਇਤ ਨੂੰ ਕਮਾਵੇ ਅਰਥਾਤ ਸੱਚੀ ਭੈ ਭਾਵਨੀ ਸਹਿਤ ਨਿਤਾਪ੍ਰਤਿ ਸਵਾ ਪਹਿਰ ਰਾਤ ਰਹਿੰਦੀ ਉਠਣ (ਜਾਗਣ) ਦਾ ਉਦਮ ਬਲ ਧਾਰੇ ਤੇ ਪਿਛਲੇ ਪਹਿਰ ਵਾਲੀ ਰਾਤ ਰੂਪੀ ਅੰਮ੍ਰਿਤ ਵੇਲੇ ਦਾ ਸਾਵਧਾਨਤਾ ਸਹਿਤ ਆਨੰਦ ਮਾਣੇ। (Gurmat Bibek, page 99)

Humble Translation: This Hukam, serves as a curse of being a corpse (dead body), on those people who don’t get up at the last part of the night and in this way this Hukam serves as a very strict order on the restriction of getting up at the last part of the night. Therefore, one who does not get up 3.75 hours night-remaining i.e. who does not do the effort to wake up from his sleep at the last part of the night - “ਚਉਥੈ ਪਹਰਿ ਸਬਾਹ ਕੈ” – or who does not get up at Amritvela with enthusiasm or burning-desire, such person cannot be classified as a Hukam-obeying, truthful Bibeki Sikh. Bibeki Sikh is only such person who obeys this Bachan or Hukam i.e. one who everyday makes an earnest effort to getup with true fear and love, at 3.75 hours night-remaining and with alertness enjoys (derives Anand) the Amritvela or last part of the night.

Vichaar: This passage from Bhai Sahib Randhir Singh jee’s book Gurmat Bibek is very important for the true seekers of Vaheguru. Bhai Sahib unequivocally has declared that one who does not get up 3.75 hours before sunrise, cannot be classified as a true Bibeki Sikh. Bhai Sahib has not mentioned 2 hours before or 1 hour before sunrise but has written that a Sikh must get up 3.75 hours (Sava Pehar) before sunrise. This should be a wakeup call for all of us who are taking it easy as far as Amritela is concerned. We must strive to get up around 2.15 am or so. Bhai Jagtar Singh used to say that a Bibeki Gursikh must getup by 2:30am, the latest.

In olden days, Gursikhs used to get up even earlier than this because they used to have to go to wells or rivers to do Ishnaan. Siri Guru Amardaas jee used to travel so many miles in the morning to river Beas to bring Ishnaan water for Siri Guru Angad Dev jee. Today, we have so many facilities right in our homes and we still don't have good Amritvelas. We can do Ishnaan right in our homes that are well insulated against extreme heat or cold but we become lazy at Amritvela. We would be classified as Akritghan (ungrateful) if we don’t get up at 3.75 hours night-remaining, to do Gurmat Ishnaan and to engage in Naam Abhyaas till sunrise. May Guru Sahib enable us to avoid the curse of being classified as a corpse (dead body), for not getting up at the beginning of Amritvela.

Bhul Chuk dee Maafi jee.

Daas,
Kulbir Singh

Sukhdeep Singh Ji,

You stated that ਦਿਵਸੁ means Birthi in the tuk : ਫਿਰਿ ਚੜੈ ਦਿਵਸੁ ਗੁਰਬਾਣੀ ਗਾਵੈ ਬਹਦਿਆ ਉਠਦਿਆ ਹਰਿ ਨਾਮੁ ਧਿਆਵੈ ॥

Kindly, provide references to how you concluded ਦਿਵਸੁ = Birthi.

Can you provided references from any scholars of Gurbani that also confirm your interpretation?

NiranjanSingh Wrote:
-------------------------------------------------------
> Sukhdeep Singh Ji,
>
> You stated that ਦਿਵਸੁ means Birthi in
> the tuk : ਫਿਰਿ ਚੜੈ ਦਿਵਸੁ
> ਗੁਰਬਾਣੀ ਗਾਵੈ ਬਹਦਿਆ
> ਉਠਦਿਆ ਹਰਿ ਨਾਮੁ
> ਧਿਆਵੈ ॥
>
> Kindly, provide references to how you concluded
> ਦਿਵਸੁ = Birthi.
>
> Can you provided references from any scholars of
> Gurbani that also confirm your interpretation?



Bhai Niranjan Singh Ji, I believe that when Bhai Randhir Signh Ji states

ਫੇਰ ਦਿਨ ਚੜ੍ਹੇ (ਸੂਰਜ ਦੇ ਉਦੇ ਹੋਣ ਸਾਰ) “ਗੁਰੂ ਦੁਆਰੇ ਹੋਇ ਕੈ ਸਾਹਿਬ ਸੰਮਾਲੇਹੁ” ਗੁਰਵਾਕ ਭਾਵ ਅਨੁਸਾਰ ਸ੍ਰੀ ਗੁਰੂ ਗ੍ਰੰਥ ਸਾਹਿਬ ਜੀ ਦੇ ਦਰਸ਼ਨ ਦਿਦਾਰੇ ਕਰਦਾ ਹੋਇਆ ਮਧੁਰ ਸੁਰ ਨਾਲ ਗੁਰਬਾਣੀ ਦਾ ਕੀਰਤਨ ਪਾਠ ਕਰੇ।

Bhai Saihb is stating having darshan of Guru Sahib via dasam duaar. The pangti he states above mentions Guru Sahibs darshan.
" ਗੁਰੂ ਦੁਆਰੇ ਹੋਇ ਕੈ ਸਾਹਿਬ ਸੰਮਾਲੇਹੁ "

If you refer to this pangti you will notice Gurdwara is referring to Dasam Duaar not physical Darbar Sahib. So I believe Sri Guru Granth Sahib Ji is referring to nirgun darshan of Guru Sahib in the presence of phyiscal saroop of Sri Guru Granth Sahib Ji. Gurbani mentions that through Naam Abhyiaas via Gurus instructions ones conscience springs ( burst) upwards to Dasam Duar like the fish thrusting out of the war and gets nirgun Darshan. Bhai Gurdas Ji also mentions this.

In the beginning of Bhai Nand Lals rehatnama, Guru Sahib mentions that after Naam Abyiaas one should continue to sit respectfully with devotion and get his darhsan through his chit/birthi.

going back to pangti

ਫਿਰਿ ਚੜੈ ਦਿਵਸੁ ਗੁਰਬਾਣੀ ਗਾਵੈ ਬਹਦਿਆ ਉਠਦਿਆ ਹਰਿ ਨਾਮੁ ਧਿਆਵੈ ॥

I do believe that one can intepret the meaning as when the sun rise one should do kirtan. But I also believe that the inner meaning is when the birthi rises listen to Gurbani in dasam duaar.

I always believe the longing for Guru Sahibs darshan is the strive that keeps one awake during Amrit Vela. In Shabad Hazarey, Guru Sahib says he cannot sleep without Guru Sahibs nirgun Darshan. So I believe in the pangti
ਫਿਰਿ ਚੜੈ ਦਿਵਸੁ ਗੁਰਬਾਣੀ ਗਾਵੈ ਬਹਦਿਆ ਉਠਦਿਆ ਹਰਿ ਨਾਮੁ ਧਿਆਵੈ ॥

Guru Sahib is saying make efforts to get nirgun Darshan of Guru Sahib.
Sorry I cannot provide any reference since Im at work. If I had make mistakes in my understanding which Im sure I have please kindly correctly these mistakes

thanks

Bhai Kulbir Sahib Ji,

As you stated, Bhai Randhir Singh Ji has interpreted "ਫਿਰਿ ਚੜੈ ਦਿਵਸੁ" as "ਫੇਰ ਦਿਨ ਚੜ੍ਹੇ (ਸੂਰਜ ਦੇ ਉਦੇ ਹੋਣ ਸਾਰ)"
and "ਬਹਦਿਆ ਉਠਦਿਆ ਹਰਿ ਨਾਮੁ ਧਿਆਵੈ" as "ਫੇਰ ਕਾਰ ਬਿਹਾਰ ਕਰਦਿਆਂ ਹੋਇਆਂ ਭੀ ਉਠਦਿਆਂ ਬਹਿੰਦਿਆਂ ਤੁਰਦਿਆਂ ਫਿਰਦਿਆਂ ਸਾਸਿ ਗਿਰਾਸਿ ਨਾਮ ਅਭਿਆਸ ਵਿਚ ਹੀ ਹਰਦਮ ਜਟਿਆ ਰਹੇ।"

If we were to interpret ਦਿਵਸੁ as "birthi", then how would the physical "ਬਹਦਿਆ ਉਠਦਿਆ" part of the tuk be interpreted?

Quote

ਫਿਰਿ ਚੜੈ ਦਿਵਸੁ ਗੁਰਬਾਣੀ ਗਾਵੈ ਬਹਦਿਆ ਉਠਦਿਆ ਹਰਿ ਨਾਮੁ ਧਿਆਵੈ ॥

I do believe that one can intepret the meaning as when the sun rise one should do kirtan. But I also believe that the inner meaning is when the birthi rises listen to Gurbani in dasam duaar.

Bhai Sukhdeep Singh jeeo, with respect to your quote above, please ponder upon the following points:

1. The word ਦਿਵਸੁ in all kosh, means day and does not mean Birthi anywhere. Daas has never seen or understood this word in the meanings of Birthi.

2. Bhai Sahib Randhir Singh jee clearly has interpreted this word as day.

3. As Bhai Naranjan Singh pointed out, the second half of this Pankiti - ਬਹਦਿਆ ਉਠਦਿਆ ਹਰਿ ਨਾਮੁ ਧਿਆਵੈ - cannot be interpreted as an activity to be done in Dasam Duaar.

4. The Pankiti talks about singing Gurbani and not listening to it. In Dasam Duaar, Anhad Shabad are only listened to and not sung.

Baaki, Gurbani is Agam Agaadh Bodh.


Kulbir Singh

NiranjanSingh Wrote:
-------------------------------------------------------
> Bhai Kulbir Sahib Ji,
>
> As you stated, Bhai Randhir Singh Ji has
> interpreted "ਫਿਰਿ ਚੜੈ
> ਦਿਵਸੁ" as "ਫੇਰ ਦਿਨ
> ਚੜ੍ਹੇ (ਸੂਰਜ ਦੇ ਉਦੇ
> ਹੋਣ ਸਾਰ)"
> and "ਬਹਦਿਆ ਉਠਦਿਆ ਹਰਿ
> ਨਾਮੁ ਧਿਆਵੈ" as "ਫੇਰ
> ਕਾਰ ਬਿਹਾਰ ਕਰਦਿਆਂ
> ਹੋਇਆਂ ਭੀ ਉਠਦਿਆਂ
> ਬਹਿੰਦਿਆਂ ਤੁਰਦਿਆਂ
> ਫਿਰਦਿਆਂ ਸਾਸਿ
> ਗਿਰਾਸਿ ਨਾਮ ਅਭਿਆਸ
> ਵਿਚ ਹੀ ਹਰਦਮ ਜਟਿਆ
> ਰਹੇ।"
>
> If we were to interpret ਦਿਵਸੁ as
> "birthi", then how would the physical
> "ਬਹਦਿਆ ਉਠਦਿਆ" part of the tuk
> be interpreted?

Bhai Sahib,

My understanding of ਬਹਦਿਆ ਉਠਦਿਆ means to do Naam Abhyiaas all day in all aspect of life after ones intense amrit vela session, and Gurbani can be sung through the heart and not the mouth. Again im not a Gurbani scholar this is just my understanding of the tuk. Most likely im wrong.

I do believe that sometimes in Gurbani many words like sun, night, day, etc have mystical meanings. For example, in Jaap Sahib , GUru Sahib says Namo Chandr Chandrey . Obviously Guru Sahib is not referring the Moon of all Moons. THe moon is referring to something mystical.

I would also like to ask when Bhai Sahib states:

ਫੇਰ ਦਿਨ ਚੜ੍ਹੇ (ਸੂਰਜ ਦੇ ਉਦੇ ਹੋਣ ਸਾਰ) “ਗੁਰੂ ਦੁਆਰੇ ਹੋਇ ਕੈ ਸਾਹਿਬ ਸੰਮਾਲੇਹੁ” ਗੁਰਵਾਕ ਭਾਵ ਅਨੁਸਾਰ ਸ੍ਰੀ ਗੁਰੂ ਗ੍ਰੰਥ ਸਾਹਿਬ ਜੀ ਦੇ ਦਰਸ਼ਨ ਦਿਦਾਰੇ ਕਰਦਾ ਹੋਇਆ ਮਧੁਰ ਸੁਰ ਨਾਲ ਗੁਰਬਾਣੀ ਦਾ ਕੀਰਤਨ ਪਾਠ ਕਰੇ।

when he mentions darshan of Sri Guru Granth Sahib Ji which darshan is he mentioning. It cannot mean darshan of Guru Sahibs physical saroop because parkash is usually done rite after ishnaan, and one engages in Nitnem- Naam Abhyiaas in Guru Sahibs presence.

Also, when mentioning darshan of Sri Guru Granth Sahib Ji why does Bhai Sahib refer to the following pangti

ਸਤਿਗੁਰੂ ਫੁਰਮਾਇਆ ਕਾਰੀ ਏਹ ਕਰੇਹੁ ॥ਗੁਰੂ ਦੁਆਰੈ ਹੋਇ ਕੈ ਸਾਹਿਬੁ ਸੰਮਾਲੇਹੁ ॥ਸਾਹਿਬੁ ਸਦਾ ਹਜੂਰਿ ਹੈ ਭਰਮੈ ਕੇ ਛਉੜ ਕਟਿ ਕੈ ਅੰਤਰਿ ਜੋਤਿ ਧਰੇਹੁ ॥

In this pangti Guru Sahib has given us the command to do simran at Dasam Dwar.

Also in Bhai Nand Lal Jis rehatnama why does Guru Sahib say after ishnaan and Nitnem- Naam Abhyiaas have my darshan with your chit?

Sukhdeep Singh jeeo,

It's a wonderful thing to do Vichaar of Gurbani. Keep up this good work.

Quote

I would also like to ask when Bhai Sahib states:
ਫੇਰ ਦਿਨ ਚੜ੍ਹੇ (ਸੂਰਜ ਦੇ ਉਦੇ ਹੋਣ ਸਾਰ) “ਗੁਰੂ ਦੁਆਰੇ ਹੋਇ ਕੈ ਸਾਹਿਬ ਸੰਮਾਲੇਹੁ” ਗੁਰਵਾਕ ਭਾਵ ਅਨੁਸਾਰ ਸ੍ਰੀ ਗੁਰੂ ਗ੍ਰੰਥ ਸਾਹਿਬ ਜੀ ਦੇ ਦਰਸ਼ਨ ਦਿਦਾਰੇ ਕਰਦਾ ਹੋਇਆ ਮਧੁਰ ਸੁਰ ਨਾਲ ਗੁਰਬਾਣੀ ਦਾ ਕੀਰਤਨ ਪਾਠ ਕਰੇ।
when he mentions darshan of Sri Guru Granth Sahib Ji which darshan is he mentioning. It cannot mean darshan of Guru Sahibs physical saroop because parkash is usually done rite after ishnaan, and one engages in Nitnem- Naam Abhyiaas in Guru Sahibs presence.

You are assuming that every Gursikh has Guru Sahib's prakash at his home but such is not the case. Only a fraction of Gursikhs around the world have Maharaj jee's Prakash. Maryada is to do Gurmat Ishnaan, Nitnem / Naam Abhyaas and then go to nearby Sangat for Guru Sahib's Darshan and Kirtan. Many pauris of Bhai Gurdaas jee talk about this Maryada.

Over here, too Bhai Sahib is saying that after Abhyaas, a Gursikh should go to Guru Sahib's Darbar and with sweet (madhur dhun) sing Gurbani. If Bhai Sahib had meant to go to Dasam Duaar, then he would not have written singing Gurbani in Madhur Dhun. Singing of Gurbani is done at Gurdwara Sahib. At Dasam Duaar, one cannot sing with the physical tongue and over there (as per Gurbani and books of Gurmukhs), one listens to Anhad Shabad (Kirtan of Sachkhand) or beholds the Nazaara of Sachkhand with the inner eyes. There is no question of singing Gurbani in sweet voice, over there. So surely, Bhai Sahib is mentioning that one should go to Guru Sahib's Darbar and have darshan of physical saroop of Siri Guru Granth Sahib jee.

Quote

Also, when mentioning darshan of Sri Guru Granth Sahib Ji why does Bhai Sahib refer to the following pangti
ਸਤਿਗੁਰੂ ਫੁਰਮਾਇਆ ਕਾਰੀ ਏਹ ਕਰੇਹੁ ॥ਗੁਰੂ ਦੁਆਰੈ ਹੋਇ ਕੈ ਸਾਹਿਬੁ ਸੰਮਾਲੇਹੁ ॥ਸਾਹਿਬੁ ਸਦਾ ਹਜੂਰਿ ਹੈ ਭਰਮੈ ਕੇ ਛਉੜ ਕਟਿ ਕੈ ਅੰਤਰਿ ਜੋਤਿ ਧਰੇਹੁ ॥
In this pangti Guru Sahib has given us the command to do simran at Dasam Dwar.

"ਗੁਰੂ ਦੁਆਰੈ ਹੋਇ ਕੈ ਸਾਹਿਬੁ ਸੰਮਾਲੇਹੁ ॥" is not talking about Dasam Duaar but gives Hukam to do Simran after being at the Duaar of Guru Sahib i.e. after getting initiated as a Sikh. Simran can only be done at Guru's Duaar i.e. after becoming a Sikh of Guru Sahib. Bhai Sahib, else where has done the translation of this Shabad and if I can find it, I will post it here. Or this Pankiti can mean to do Simran of Sahib at Guru's doorstep i.e. in Sangat.

Another thing to remember is that at Dasam Duaar, one cannot do any effort to do Simran. Long before Dasam Duaar is opened, one reaches the Avastha, where Simran occurs effortlessly. One has to become an embodiment of Simran, before one can reach Dasam Duaar.There is no question of making an effort to do Simran at Dasam Duaar. At Dasam Duaar, one just enjoys Anand of Vaheguru Darshan and Anhad Shabad. Naam is inside outside of the seeker there (as per Bhai Sahib's writings).

Guru Sahib knows better.

Daas,
Kulbir Singh

Bhai Sahib whenever you have time could you kindly quote the references that state Maryada is to do sangat after NaamAbyiaas- Nitnem etc. I was under the impression that Parksah was done rite after Ishaan for the following reasons:

1. When Pauri ਗੁਰ ਸਤਿਗੁਰ ਕਾ ਜੋ ਸਿਖੁ ਅਖਾਏ ਸੁ ਭਲਕੇ ਉਠਿ ਹਰਿ ਨਾਮੁ ਧਿਆਵੈ ॥ was recited, I assumed at that time
the sangat would do ishnaan at Amrit Sarovar and then go for Guru Sahibs darshan at Sri Harmandir Sahib

a. I believe in the past that Puratan Gursikhs would not do Nitnem-Naam Abyiaas at home instead they would do it at the Gurdwara Sahib in the sangat

b. In previous pangti mentioned Guru Sahib says he wants the dust of those Gursikhs who Jap Naam and cause others to Jaap Naam.
ਜਨੁ ਨਾਨਕੁ ਧੂੜਿ ਮੰਗੈ ਤਿਸੁ ਗੁਰਸਿਖ ਕੀ ਜੋ ਆਪਿ ਜਪੈ ਅਵਰਹ ਨਾਮੁ ਜਪਾਵੈ ॥2॥

How do we jap naam and cause others to Jaap Naam?
If we are to follow this Hukum it means that we are too Jaap Naam with sangat during Amrit Vela. By japping naam collectively we are japping naam and causing others to Jaap Naam. Its true Naam Jaap is meant to be 24/7 but intense session with full concentration is meant to be done at Amrit Vela with Sangat.

2. Bhai Nand Lal Jis rehtanama mentions ਜੋ ਸਿਖ ਗੁਰ ਦਰਸ਼ਨ ਕੀ ਚਾਹਿ । ਦਰਸ਼ਨ ਕਰੈ ਗ੍ਰੰਥ ਜੀ ਆਹਿ । ਪ੍ਰਭਾਰ ਸਮੈ ਕਰ ਕੈ ਇਸ਼ਨਾਨ । ਤੀਨ

ਪ੍ਰਦਛਨਾ ਕਰੈ ਸੁਜਾਨ.

The following Hukumnama clearly states if the the Sikh wants my darshan then according to Maryada he should do Ishnaan, and meet Sri Guru Granth Sahib Ji with reverence.

a. Bhai Nand Lal Ji also mentions
ਪ੍ਰਾਤਹ ਕਾਲ ਸਤਿਸੰਗ ਨ ਜਾਵਹਿ । ਤਨਖਾਹਦਾਰ ਵਹ ਵਡਾ ਕਹਾਵਹਿ

ਸਤਿਸੰਗ ਜਾਇ ਕਰਿ ਚਿਤ ਡੁਲਾਵਹਿ । ਈਹਾ ਊਹਾਂ ਠਉਰ ਨ ਪਾਵਹਿ

The above Hukumnama greatly stresses having Sadh Sangat during Amrit Vela. So it doesnt seem likely that in the old times the Gursikhs who followed Maryada would come for Darshan after Nitnem - Naam Abhyiaas.

b. When we get together with Sikhs to do Naam Abyiaas we are doing Naam Abhyiaas with sangat. When we get together
with Gursikhs in the presence of Sri Guru Granth Sahib Ji we are doing Naam Abhyiaas with Sadh Sangat. Whether in the communal Darbar Sahib or ones own home as long as Sri GUru Granth Sahib ji is presense and sangat are doing Naam Abhyiaas- Gurbani Paath etc that place is SadhSangat. When we do Naam Abhyiaas in the presence of Sri Guru Granth Sahib Ji its much more easier to do single minded meditation. It does not seem right to do Naam Nitnem- NaamAbhyiaas with the absence of Sri Guru Granth Sahib Ji.

c. Here are some additional Hukumnamas that state to do Bhagti with Sangat during Amrit Vela.


- ਕ੍ਰਿਪਾ ਨਿਧਾਨ ਦਇਆਲ ਮੋਹਿ ਦੀਜੈ ਕਰਿ ਸੰਤਨ ਕਾ ਚੇਰਾ ॥ ਰਹਾਉ ॥

ਪ੍ਰਾਤਹਕਾਲ ਲਾਗਉ ਜਨ ਚਰਨੀ ਨਿਸ ਬਾਸੁਰ ਦਰਸੁ ਪਾਵਉ ॥

O treasure of kindness, O Merciful Lord, please make me the slave of your Saints. ||Pause||
In the early hours of the morning, I fall at the feet of Your humble servants; night and day, I obtain the Blessed Vision of their Darshan.

-
ਰੁਣ ਝੁਣੋ ਸਬਦੁ ਅਨਾਹਦੁ ਨਿਤ ਉਠਿ ਗਾਈਐ ਸੰਤਨ ਕੈ ॥
Rise early each morning, and with the Saints, sing the melodious harmony, the unstruck sound current of the Shabad.

- ਭਲਕੇ ਉਠਿ ਪਰਾਹੁਣਾ ਮੇਰੈ ਘਰਿ ਆਵਉ ॥

I rise up in the early morning hours, and the Holy Guest comes into my home.

So if we are to do sangat with Gursikhs in the early morning ( amrit Vela) according to above Hukumnamwy why would Guru Sahib tell us to go for sangat after the sun rises? Also, if "ਗੁਰੂ ਦੁਆਰੈ ਹੋਇ ਕੈ ਸਾਹਿਬੁ ਸੰਮਾਲੇਹੁ ॥"means Simran can be done at Gurus duaar doesnt this mean we must do Simran in the presence of Sri Guru Granth Sahib Ji? If Guru Sahib tells us clearly to have sangat during Amrit Vela in his physical presence

ਜੋ ਸਿਖ ਗੁਰ ਦਰਸ਼ਨ ਕੀ ਚਾਹਿ । ਦਰਸ਼ਨ ਕਰੈ ਗ੍ਰੰਥ ਜੀ ਆਹਿ । ਪ੍ਰਭਾਰ ਸਮੈ ਕਰ ਕੈ ਇਸ਼ਨਾਨ । ਤੀਨ

ਪ੍ਰਦਛਨਾ ਕਰੈ ਸੁਜਾਨ.

then how can
ਫੇਰ ਦਿਨ ਚੜ੍ਹੇ (ਸੂਰਜ ਦੇ ਉਦੇ ਹੋਣ ਸਾਰ) “ਗੁਰੂ ਦੁਆਰੇ ਹੋਇ ਕੈ ਸਾਹਿਬ ਸੰਮਾਲੇਹੁ” ਗੁਰਵਾਕ ਭਾਵ ਅਨੁਸਾਰ ਸ੍ਰੀ ਗੁਰੂ ਗ੍ਰੰਥ ਸਾਹਿਬ ਜੀ ਦੇ ਦਰਸ਼ਨ ਦਿਦਾਰੇ ਕਰਦਾ ਹੋਇਆ ਮਧੁਰ ਸੁਰ ਨਾਲ ਗੁਰਬਾਣੀ ਦਾ ਕੀਰਤਨ ਪਾਠ ਕਰੇ।

means one should go for Guru Sahibs physical darshan after the sun rises that seems like a lifetime for serious seekers.

Veer Sukhdeep Singh jeeo,

You have not addressed the points raised in the last two posts of this Daas, and have changed this topic to something else. If we move forward without first addressing the points raised in the previous posts, we will not get anywhere. Please address the following points that are re-produced below:

Bhai Sukhdeep Singh jeeo, with respect to your quote above, please ponder upon the following points:

1. The word ਦਿਵਸੁ in all kosh, means day and does not mean Birthi anywhere. Daas has never seen or understood this word in the meanings of Birthi.

2. Bhai Sahib Randhir Singh jee clearly has interpreted this word as day.

3. As Bhai Naranjan Singh pointed out, the second half of this Pankiti - ਬਹਦਿਆ ਉਠਦਿਆ ਹਰਿ ਨਾਮੁ ਧਿਆਵੈ - cannot be interpreted as an activity to be done in Dasam Duaar.

4. The Pankiti talks about singing Gurbani and not listening to it. In Dasam Duaar, Anhad Shabad are only listened to and not sung.

The first thing is to get a resolution on whether the word "Divas" can mean "birthee" in the Gurbani Pankiti. Then we can move forward and address the other points you have raised.

Bhai Sahib has very clearly indicated that this Pankiti - ਫਿਰਿ ਚੜੈ ਦਿਵਸੁ ਗੁਰਬਾਣੀ ਗਾਵੈ ਬਹਦਿਆ ਉਠਦਿਆ ਹਰਿ ਨਾਮੁ ਧਿਆਵੈ ॥ - means ਫੇਰ ਦਿਨ ਚੜ੍ਹੇ (ਸੂਰਜ ਦੇ ਉਦੇ ਹੋਣ ਸਾਰ) “ਗੁਰੂ ਦੁਆਰੇ ਹੋਇ ਕੈ ਸਾਹਿਬ ਸੰਮਾਲੇਹੁ” ਗੁਰਵਾਕ ਭਾਵ ਅਨੁਸਾਰ ਸ੍ਰੀ ਗੁਰੂ ਗ੍ਰੰਥ ਸਾਹਿਬ ਜੀ ਦੇ ਦਰਸ਼ਨ ਦਿਦਾਰੇ ਕਰਦਾ ਹੋਇਆ ਮਧੁਰ ਸੁਰ ਨਾਲ ਗੁਰਬਾਣੀ ਦਾ ਕੀਰਤਨ ਪਾਠ ਕਰੇ। ਫੇਰ ਕਾਰ ਬਿਹਾਰ ਕਰਦਿਆਂ ਹੋਇਆਂ ਭੀ ਉਠਦਿਆਂ ਬਹਿੰਦਿਆਂ ਤੁਰਦਿਆਂ ਫਿਰਦਿਆਂ ਸਾਸਿ ਗਿਰਾਸਿ ਨਾਮ ਅਭਿਆਸ ਵਿਚ ਹੀ ਹਰਦਮ ਜਟਿਆ ਰਹੇ।

He leaves no misunderstanding by writing in the bracket what ਚੜੈ ਦਿਵਸੁ means - ਫੇਰ ਦਿਨ ਚੜ੍ਹੇ (ਸੂਰਜ ਦੇ ਉਦੇ ਹੋਣ ਸਾਰ) i.e. at the rise of the day (right at the time sun rises). In the light of such clear explanation, I don't understand what we are discussing.

Daas,
Kulbir Singh

Veer Sukhdeep Singh jeeo

Quote

Bhai Sahib whenever you have time could you kindly quote the references that state Maryada is to do sangat after NaamAbyiaas- Nitnem etc.

There is no firm Maryada that would restrict you from doing Sangat right after Abhyaas. What Guru Sahib has stated in that Shabad is the general Maryada of doing Naam Abhyaas right after Ishnaan and then listening to Kirtan at the rise of sun. Please ponder upon the following Pauri from Bhai Gurdas jee's Vaar:

ਕੁਰਬਾਣੀ ਤਿਨ੍ਹਾਂ ਗੁਰਸਿਖਾਂ ਪਿਛਲ ਰਾਤੀ ਉਠਿ ਬਹੰਦੇ॥
ਕੁਰਬਾਣੀ ਤਿਨ੍ਹਾਂ ਗੁਰਸਿਖਾਂ ਅੰਮ੍ਰਿਤੁ ਵੇਲੈ ਸਰਿ ਨਾਵੰਦੇ॥
ਕੁਰਬਾਣੀ ਤਿਨ੍ਹਾਂ ਗੁਰਸਿਖਾਂ ਹੋਇ ਇਕ ਮਨਿ ਗੁਰ ਜਾਪੁ ਜਪੰਦੇ॥
ਕੁਰਬਾਣੀ ਤਿਨ੍ਹਾਂ ਗੁਰਸਿਖਾਂ ਸਾਧਸੰਗਤਿ ਚਲਿ ਜਾਇ ਜੁੜੰਦੇ॥
ਕੁਰਬਾਣੀ ਤਿਨ੍ਹਾਂ ਗੁਰਸਿਖਾਂ ਗੁਰਬਾਣੀ ਨਿਤਿ ਗਾਇ ਸੁਣੰਦੇ॥
ਕੁਰਬਾਣੀ ਤਿਨ੍ਹਾਂ ਗੁਰਸਿਖਾਂ ਮਨਿ ਮੇਲੀ ਕਰਿ ਮੇਲਿ ਮਿਲੰਦੇ॥
ਕੁਰਬਾਣੀ ਤਿਨ੍ਹਾਂ ਗੁਰਸਿਖਾਂ ਭਾਇ ਭਗਤਿ ਗੁਰਪੁਰਬ ਕਰੰਦੇ॥
ਗੁਰ ਸੇਵਾ ਫਲੁ ਸੁਫਲ ਫਲੰਦੇ ॥2॥

The above Pauri states the sequence of events at Amritvela. First thing Gurmukhs do is get up at the last part of the night (ਪਿਛਲ ਰਾਤੀ). The second thing they do is do Ishnaan at Amritvela in a Sarovar. Third thing they do is chant Guru's Shabad with one mind i.e. full concentration. Fourth thing they do is they go and join Sadhsangat. Fifth thing they do is sing Gurbani there.

The above Shabad states the same sequence of events at Amritvela that Siri Guru Ramdaas jee's Shabad states. Having said that, it does not mean that we can't do Abhyaas in Sangat, right after Ishnaan or that we can't do Prakash of Siri Guru Granth Sahib jee right after Ishnaan. The main thing is to do Abhyaas at Amritvela and do Darshan of Siri Guru Granth Sahib jee.

Kulbir Singh

ਵਾਹਿਗੁਰੂਜੀਕਾਖ਼ਾਲਸਾ||ਵਾਹਿਗੁਰੂਜੀਕੀਫ਼ਤਹਿ||

Daas nae thanvaad karanaa choundhaa Bhai Kulbir Singh Ji nooo nale sare Gursikha noo jinaa eis topic dhaa Veechar karedhae rae! Eis Paapee noo bouth 'chapareh milae ohn'!!! Ohn aseee koe bhanaa nai keh sakadhae southaay rehn noo Amrit velaa vich!

daas,
Mandeep Singh

ਵਾਹਿਗੁਰੂਜੀਕਾਖ਼ਾਲਸਾ||ਵਾਹਿਗੁਰੂਜੀਕੀਫ਼ਤਹਿ||

BHai Kulbir Singh J,

My understanding that the highest form or practicing Bibek is following Gurmat in company of Sadh Sangat.

ਅਰੁ ਜਹਾਂ ਜਹਾਂ ਜਾਇ ਸੰਗੁ ਇਕੱਠੇ ਹੋਨੇ ਦਾ ਹੋਵੈ, ਉਥੈ ਆਪਸ ਮੈਂ ਅਦਬ ਭਾਓੁ ਪਿਆਰ ਕਰਨਾ। ਬੈਠਣਾ ਅਦਬ ਨਾਲਿ, ਬੋਲਣਾ ਅਦਬ ਨਾਲਿ, ਪ੍ਰਸ਼ਾਦ ਖਾਣਾ ਪੀਣਾ
ਅਦਬ ਨਾਲਿ। ਐਸਾ ਚ ਭਾਓੁ ਕਰਨਾ ਆਪਸ ਵਿਚਿ ਜੋ ਜੈਸਾ ਸਿਖ ਗੁਰੂ ਦਾ ਅਦਬ ਕਰਦਾ ਹੈ । ਬਹੁਤ ਬੋਲਣਾ ਨਾਹੀ। ਬਾਣੀ ਸਬਦ ਨਾਲਿ ਪਿਆਰ ਰਖਨਾ.
-Bhai Randhir SIngh Ji


Going back to Bhai Gurdas Jis pauri

ਕੁਰਬਾਣੀ ਤਿਨ੍ਹਾਂ ਗੁਰਸਿਖਾਂ ਪਿਛਲ ਰਾਤੀ ਉਠਿ ਬਹੰਦੇ॥
ਕੁਰਬਾਣੀ ਤਿਨ੍ਹਾਂ ਗੁਰਸਿਖਾਂ ਅੰਮ੍ਰਿਤੁ ਵੇਲੈ ਸਰਿ ਨਾਵੰਦੇ॥
ਕੁਰਬਾਣੀ ਤਿਨ੍ਹਾਂ ਗੁਰਸਿਖਾਂ ਹੋਇ ਇਕ ਮਨਿ ਗੁਰ ਜਾਪੁ ਜਪੰਦੇ॥
ਕੁਰਬਾਣੀ ਤਿਨ੍ਹਾਂ ਗੁਰਸਿਖਾਂ ਸਾਧਸੰਗਤਿ ਚਲਿ ਜਾਇ ਜੁੜੰਦੇ॥
ਕੁਰਬਾਣੀ ਤਿਨ੍ਹਾਂ ਗੁਰਸਿਖਾਂ ਗੁਰਬਾਣੀ ਨਿਤਿ ਗਾਇ ਸੁਣੰਦੇ॥
ਕੁਰਬਾਣੀ ਤਿਨ੍ਹਾਂ ਗੁਰਸਿਖਾਂ ਮਨਿ ਮੇਲੀ ਕਰਿ ਮੇਲਿ ਮਿਲੰਦੇ॥
ਕੁਰਬਾਣੀ ਤਿਨ੍ਹਾਂ ਗੁਰਸਿਖਾਂ ਭਾਇ ਭਗਤਿ ਗੁਰਪੁਰਬ ਕਰੰਦੇ॥
ਗੁਰ ਸੇਵਾ ਫਲੁ ਸੁਫਲ ਫਲੰਦੇ ॥2॥

Now I believe all these things like getting up, taking ishnaan , focusing on Shabad ,joining Sadh Sangat, celebrating GurPurab etc, are done collectively, if we are to believe that the above pangtia ar written in sequence then we must conclude that Gursikhs would do ਇਕ ਮਨਿ ਗੁਰ ਜਾਪੁ ਜਪੰਦੇ॥ in Guru Sahibs presence.

When Gursikhs come collectively in the presence of Sri Guru Granth Sahib Ji then the sangat becomes Sadh Sangat.

ਕੁਰਬਾਣੀ ਤਿਨ੍ਹਾਂ ਗੁਰਸਿਖਾਂ ਸਾਧਸੰਗਤਿ ਚਲਿ ਜਾਇ ਜੁੜੰਦੇ॥

SO Bhai Sahib is saying he is a sacrifice to those that come to have Darshan of his Guru in a collective sangat. Everybody has a different morning routine and understanding of following Sikhi. This is just my simple understanding.

May Guru Sahib bless us and show us the right path in following GUrmat Maryada.

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