"The True Dharam"
By Bhai Raghbir Singh 'Bir'
Translated from Gurmat Chānan pg. 162-165, Chapter 30, The True Dharm
Translation by Shan Singh, Manpreet Singh
Conventionally, we do not understand the authoritative quintessence of Dharm. The customary encapsulation of a Dharmic Jīvan [a life based on the principles of Dharm] is typically defined as one in which the Pāṭh [scriptural recitation] of Gurbanī [revelation of the Gurū], the Kīrtan [oral musical recitation] of Gurbanī, and attendance of Gurdwārās is of daily occurrence. That Sikh who has consumed the ambrosial nectar of Amrit, who frequently travels to the Gurdwārā(s), and who partakes in the daily Pāṭh of Gurbanī, even we consider them to be Dharmic, and they also regard themselves to be of Dharmic inclination. In this manner, provided, if a GurSikh [Sikh of the Gurū] sings Kīrtan commendably or expounds religious discourse or Kathā [scripture-based sermon] eloquently, we also consider him a Dharmic Vidvān [scholar of Dharm] or a Sant [a pure seeker of truth], and they also deem themselves as such. In other words, a Dharmic Jīvan is habitually construed as one in which the Pāṭh of Gurbanī, Kīrtan, Kathā and their elaborations (etc.) normatively occurs. However, in accordance with the teachings of Srī Gurū Granth Sāhib, the aforementioned exemplifications are not the apotheosis of a Dharmic Jīvan, rather, it is in preparation for one. The Pāṭh of Gurbanī, the Kīrtan of Gurbanī, and the sermonical exhortation or Kathā of Gurbanī are to exhilarate us to actualize our existence in an unique manner. In addition, if we indeed accomplish such an existence, [only then] we are Dharmic. However, if we recite Pāṭh, sing Kīrtan, and/or engage in the explication of Kathā and do not achieve the cultivation of such a remarkable life, then we are not a Dharmic Puruṣ [being], but, we are simply preparing to become a Dharmic Puruṣ.
However, in accordance with the teachings of Srī Gurū Granth Sāhib, the aforementioned exemplifications are not the apotheosis of a Dharmic Jīvan, rather, it is in preparation for one. The Pāṭh of Gurbanī, the Kīrtan of Gurbanī, and the sermonical exhortation or Kathā of Gurbanī are to exhilarate us to actualize our existence in an unique manner. In addition, if we indeed accomplish such an existence, [only then] we are Dharmic. However, if we recite Pāṭh, sing Kīrtan, and/or engage in the explication of Kathā and do not achieve the cultivation of such a remarkable life, then we are not a Dharmic Puruṣ [being], but, we are simply preparing to become a Dharmic Puruṣ.
What is that remarkable life which is actualized through the Pāṭh of Gurbanī, Kīrtan and its elucidation? That life, in accordance with Srī Gurū Granth Sāhib, is a life in which the seeking of refuge is only with the One Vāhigurū. The ideal foundation of existence, the desired state of happiness is realized only when at all times, throughout the eight pahars [three-hour intervals of time], one lovingly pursues the protection of the One Vāhigurū throughout their life.
ਏਕੋ ਜਪਿ ਏਕੋ ਸਾਲਾਹਿ॥ ਏਕੁ ਸਿਮਰਿ ਏਕੋ ਮਨ ਆਹਿ॥ ਏਕਸ ਕੇ ਗੁਨ ਗਾਉ ਅਨੰਤ॥ ਮਨਿ ਤਨਿ ਜਾਪਿ ਏਕ ਭਗਵੰ ਤ॥ ਏਕੋ ਏਕੁ ਏਕੁ ਹਰਿ ਆਪਿ॥ ਪੂਰਨ ਪੂਰਿ ਰਹਿਓ ਪ੍ਰਭੁ ਬਿਆਪਿ॥ ਅਨਿਕ ਬਿਸਥਾਰ ਏਕ ਤੇ ਭਏ॥ ਏਕੁ ਅਰਾਧਿ ਪਰਾਛਤ ਗਏ॥ ਮਨ ਤਨ ਅੰ ਤਰਿ ਏਕੁ ਪ੍ਰਭੁ ਰਾਤਾ॥ ਗੁਰ ਪ੍ਰਸਾਦਿ ਨਾਨਕ ਇਕੁ ਜਾਤਾ॥੮॥੧੯॥
Introspectively immerse in Jap [meditative mantric recitation] and Salāhé [eulogical praise] of the One. Only supplicatingly invoke the One, and only the One should the heart-mind desire. Endlessly cantilate the excellencies of the One, and mentally and physically ruminate on the One Bhagvant [Supreme Master]. All of Creation is a manifestation of the One Hari [the destroyer ofspiritual impediments]. The ultimate realized form of Prabhu [the Lord] is Byāp [all-pervasive]. The infinite expressions of Creation all procure from the One. Lovingly worship the One, and the destruction of iniquities shall occur. Those who, with the beneficence of the Gurū, truly understand this form of the One, says Gurū Nānak Sāhib, the One Prabhu will radiantly permeate within their heart-minds and bodies!
- Guru Arjan Dev Sāhib Māhārāj, Rāg Gaurī, Gurū Granth Sāhib, Ang 289
The Pāṭh of Gurbanī, the Kīrtan of Gurbanī, and Nām Japnā [contemplative mantric meditation] and all else only bears fruit, when remembrance of the One Vāhigurū, the yearning of protection by the One Vāhigurū, and the incessant desire to become completely One with Vāhigurū ceaselessly flourishes within oneself day-and-night. Such a GurSikh partakes in all occupations of this world with complete aegis from the One Vāhigurū. They [the GurSikhs] manage their health, their businesses, their professions, their family relations within the home, and society at large with unmitigated beneficence for and from the One Vāhigurū. With such a GurSikh, all circumstances of the world, for this reason, become beautiful, for they have been auspiciously bestowed the golden opportunity to enthrall all engagements with the patronage of Vāhigurū. For such a person, every difficulty, every calamity, and every mishappening do not remain as such, because with the ceaseless succor from Vāhigurū jī, the strength for engaging in difficulties, victoriously dealing with calamities, and transforming mishappenings to efficacious occurrences arises. For such a Gursikh, life itself becomes a magnificent continuum of contentment and success.
ਹਰਿ ਇਕਸੈ ਨਾਲਿ ਮੈ ਦੋਸਤੀ ਹਰਿ ਇਕਸੈ ਨਾਲਿ ਮੈ ਰੰ ਗੁ॥ ਹਰਿ ਇਕੋ ਮੇਰਾ ਸਜਣੋ ਹਰਿ ਇਕਸੈ ਨਾਲਿ ਮੈ ਸੰ ਗੁ॥ ਹਰਿ ਇਕਸੈ ਨਾਲਿ ਮੈ ਗੋਸਟੇ ਮੁਹੁ ਮੈਲਾ ਕਰੈ ਨ ਭੰ ਗੁ॥ ਜਾਣੈ ਬਿਰਥਾ ਜੀਅ ਕੀ ਕਦੇ ਨ ਮੋੜੈ ਰੰ ਗੁ॥ ਹਰਿ ਇਕੋ ਮੇਰਾ ਮਸਲਤੀ ਭੰ ਨਣ ਘੜਨ ਸਮਰਥੁ॥ ਹਰਿ ਇਕੋ ਮੇਰਾ ਦਾਤਾਰੁ ਹੈ ਸਿਰਿ ਦਾਤਿਆ ਜਗ ਹਥੁ॥ ਹਰਿ ਇਕਸੈ ਦੀ ਮੈ ਟੇਕ ਹੈ ਜੋ ਸਿਰਿ ਸਭਨਾ ਸਮਰਥੁ॥ ਸਤਿਗੁਰਿ ਸੰ ਤੁ ਮਿਲਾਇਆ ਮਸਤਕਿ ਧਰਿ ਕੈ ਹਥੁ॥ ਵਡਾ ਸਾਹਿਬੁ ਗੁਰੂ ਮਿਲਾਇਆ ਜਿਨਿ ਤਾਰਿਆ ਸਗਲ ਜਗਤੁ॥ ਮਨ ਕੀਆ ਇਛਾ ਪੂਰੀਆ ਪਾਇਆ ਧੁਰਿ ਸੰ ਜੋਗ॥ ਨਾਨਕ ਪਾਇਆ ਸਚੁ ਨਾਮੁ ਸਦ ਹੀ ਭੋਗੇ ਭੋਗ॥੧॥
My true friendship and paramour is only with the One Hari. Only the One Hari is my beloved, and only with the One Hari do I congregate. Only with the One Hari do I engage in Goṣṭh [philosophical discourse], who does not cause hindrance by dishonoring one’s face. [The One Hari] is all-aware of the anguishes of Creation, and [The One Hari] never turns away true love. Only the One Hari is my counsel, the Creator and Destroyer Samarth [omnipotent Being]. Only the One Hari is my Dātār [munificent bestower], whose hand is positioned on the heads of the disciples across the world. Only the One Hari is my source of refuge, whose omnipotence is high above all heads of existence. I have been guided in divine integration by the SatGurū [the True Guru], the Sant [pure seeker of Truth], whose hand has been placed upon my forehead. It is the Great Sahib [honorable Master] I have merged with through the blessings of the Gurū, who mentors the entire world. The desires of the heart-mind have been realized according to the pre-destined order reverberating in the court [of the One Hari]. Guru Nanak Sāhib, by instilling the true Nām [mantric divine name], has forever attained the state of pure bliss, and reaps the rewards of his devotion!
- Gurū Arjan Dev Sāhib Mahārāj, Rāg Rāmkalī, Gurū Granth Sāhib, Ang 958
AGurSikh’s examination of their GurSikhī should be done for this particular proposition, is the basis of their existence, is their complete life satisfaction [envisioned as] Vāhigurū jī or not? Within the Gurdwārās, the Sikhs proclaim that Vāhigurū is Sarab-Śaktimān [omnipotent], Sarab-Pṛtpālak [omnificent], Sarab-Vyāpak [omnipresent], and Antarjāmī [omniscient], but wayfaring outside of the Gurdwārās, it is those few rare GurSikhs who genuinely ascribe the aforesaid attributes to Vāhigurū. When the slightest difficulty commences, when the subtlest of afflictions emerge, we are immediately shaken, upset and anxious. This is the time when we are tested, this is the time we have to rigorously authenticate our faith in Gurbanī, this is the time where we must overcome the false convictions of our minds through the application of the Siddhānts [conclusive established tenets] of Gurmat [the Gurū’s precepts]. Our GurSikhī is only transcendentally realized and fruitful when we put our complete faith in Gurbanī into practice.
For those GurSikhs who accept Srī Gurū Granth Sāhib as their Gurū, entering into the Gurdwārās and affirming that Vāhigurū is indeed Sarab-Śaktimān and Sarab-Vyāpak, while outside of the Gurdwārās forgetting such glorious truths in place of grasping worldly and lowly convictions is to make a mockery of our GurSikhi.
Within the realm of Dharm, the daily Pāṭh of Dharmic Siddhānt for this impetus is critical so that we never forget in any part of our lives such esteemed principles of Dharm, while we mitigate all our voilitions through the utilization of those Dharmic Siddhānt themselves. It is a tragedy that instead of obtaining benefit from the Siddhānts of Gurmat and awakening a state of benedictional stipulation from them, we do Pāṭh of those Siddhānts and swiftly presuppose that we are encapsulating a Dharmic Jīvan, or that we completely embody a Dharmic Puruṣ instead. Expertise in a particular preoccupation is only fructuous when it invigorates one’s spiritual growth and character. The lawyers are aware of the laws of the land but their mere proficiency of the law is of no use unless they, with the guidance of their knowledge, can liberate innocent individuals from the illicit clutches and shackles of the law. However, if the lawyer himself breaks the law or assists those who break the law, he is more guilty than the common man, for it is exceedingly reprehensible for one to break the law if they are exceptionally cognizant of it.
In this regard, if those who observe the daily Pāṭh of the sacrosanct Updeś [spiritual instructions] of the Srī Gurū Granth Sāhib, who conduct and listen to the Kīrtan of Gurbanī, and who orate the Kathā and Vyākhyā [explanation] of Gurbanī were to exalt the virtuous attributes of Vāhigurū jī within the Gurdwārās unremittingly, while forgetting Vāhigurū jī outside of the Gurdwārās and becoming enslaved by Māyā [cosmic dualistic illusion], or, living their lives in accordance with false convictions, they are then exponentially more liable for their transgressions than the general populace. Those who do not attend the Gurdwārās or who are unfamiliar with Gurbanī do not know anything about Vāhigurū jī, therefore, forgetting Vāhigurū jī and living their false livelihoods is not as contravening as those who proceed to the Gurdwārās, listen to Kīrtan, and within their homes, engross themselves in the day-to-day Pāṭh of Gurbanī. It is for this reason that addressing such individuals, Srī Gurū Granth Sāhib declares:
ਪ੍ਰਭੁ ਤਜਿ ਅਵਰ ਸੇਵਕੁ ਜੇ ਹੋਈ ਹੈ ਤਿਤੁ ਮਾਨੁ ਮਹਤੁ ਜਸੁ ਘਾਟੈ ॥੧॥
Whosoever forsakes Prabhu [the Lord] and becomes the servitor of another, their honor, acclamation, and reputation diminishes.
- Gurū Arjan Dev Sāhib Mahārāj, Rāg Gujrī, Ang 497
ਭਾਈ ਰਘਬੀਰ ਸਿੰ ਘ 'ਬੀਰ', ਗੁਰਮਤ ਚਾਨਣ ਪੰ ਨਾ ੧੬੨-੧੬੫, ਤਤਕਰੇ ਵਿਚੋਂ ੩੦ਵਾਂ ਲੇ ਖ ; ਅਸਲੀ ਧਰਮ Bhai Raghbīr Singh ‘Bīr’, Gurmat Chānan pg. 162-165, Chapter 30, The True Dharm