Saturday, March 05, 2016

TIPS on Naam Simran for Healing

Some Tips on Naam Simran for Healing

Here are tips in simple words on simran for Healing:
·        Difference between Jap and Simran :

o   Jap is repetition. In Gurmat this repetition is of Naam This is understood at the very beginning of Guru Granth Sahib ji when the word “Jap” comes after Gur Parshad in Mool Manter . Jap is connected with the Mool and Sach.  The repetition should have this connection so that Naam is enshrined in the mind.

Reading Gurbani Shabads.
Nitnem Path.
Listening to Gurbani Shabad Kirtan
Reciting Mool Manter
“Waheguru” gurumanter Jap

o   These Jap should be done with awareness of The Mool as explained in The Mool Manter and further in Gurbani.  This then is Simran.

·        The Disease of the Body as per Gumat is caused by our involvement with the five Vikars- Kama, Krodh, Lobh, Moh , Ahankar .
o   The disease starts with the Mind and is reflected first in the Subtle body (energy Body having meridians and Chakras) which affects body’s physiology and Biochemistry giving rise to symptoms and the then there are pathological changes in the physical Body.

o   The mind and body are deeply connected. Our thoughts affect the body. On daily basis we keep reinforcing negativity through speech, through emotions and actions. Our thoughts are about past memories of wrongs and future worries. In the process we build up distortions in our view and reaction to the worldly affairs. The body reflects what we think. Gurbani explains that Akhar(words) create sanjog (similarity) and shape our Bhag(destiny).


·        The Naam Simran immediately connects our with our Mool the sach. There is positivity and flow of love in the mind. Prefer Amrit Vela ( early morning hours ) for Simran.

·        Those who have faith in Gurbani. Or those who commit to change and surrender ego by being humble before Shabad Guru- Guru Granth Sahib ji feel the vibrational effect of Gurbani in their Mind. The mind which was heavy with thoughts of anger, resentment, ill feeling, victimisation, sadness, anxiety and so on start to be affected by gurbani words. The mind is now lighter and filled with love. This is reflected through resolution of the disease affecting the body.

·        Involvement with Gurbani words is very important. Gurbani connects with Naam. The words are to be slowly uttered with meaning in the mind. These are to be repeated. The recitation and the focus on meaning starts to evoke positive feelings in the mind. These affect the subtle body and the physical body triggering body’s natural repair and defences leading to regression.

·        The medical systems of the world have their own role to play. They are part of creation and worldly system .These are not to be neglected. These however being worldly are limited. These treat one aspect which is connected with the body. The disease exists at three levels: Mind > Energy Body > Physical Body. These systems treat either the Physical body( like Allopathy , Ayurvedic etc) and some the Energy body ( like Acupuncture, Homeopathy etc) so the mind is left out. The mind recreates the disease. The Naam takes out mind negativity and if required creates the circumstances for healing by worldly means too.  Examples are there where one is led to right medicine which completes healing. And also where the person when involved with gurbani just gives up medicines and no longer require them.

·        The Sangat Effect: The gurmat lays great stress on association with sangat. Being part of Sangat. In sangat there is a collective force. This pull and force has effect of similarity and induces the positive effect of gurbani.

The Sarab Rog Ka Aukhad Naam Camps by SRKAN mission based in Ludhiana is doing seva of the panth through healing camps. The testimonials are there online for all to view.

·        The Waheguru Simran:  Waheguru word is Gurumanter. It is first recited in conjunction with breath. Is to be repeated using tongue along with listening to the sound. The purpose is to shift our awareness (surt) within.  The aim is that this shift becomes a natural part even when conducting worldly affairs. The Naam connection comes with this shift. The Naam Simran is then Ras and peace.
Naam is reflected in shabad and Hukam in creation. Through Waheguru akhar Simran is done observing and reflecting on the wondrous play of the creator. HE is seen in the play of the Hukam underlying all activities in the world.
When there is the purpose of healing the Simran is done by reflecting on the wondrous body created by the creator and the functions it performs perfectly. HIS play is seen in the body as well. 
The Bani "Aarti' Should be read with great love and focus on meaning of words to better understand this Simran

(ps: please read other full posts for any further clarity.)

Here are Some Shabads to recite and understand:


ਪਉੜੀ
Pauree:
ਲਲਾ ਲਾਵਉ ਅਉਖਧ ਜਾਹੂ
LALLA: apply the  medicine of the Naam,
ਦੂਖ ਦਰਦ ਤਿਹ ਮਿਟਹਿ ਖਿਨਾਹੂ
The  pain and sorrow are eradicated in an instant.
ਨਾਮ ਅਉਖਧੁ ਜਿਹ ਰਿਦੈ ਹਿਤਾਵੈ
One who enshrines Naamaukhad ( the medicine of the Naam) in the heart,
ਤਾਹਿ ਰੋਗੁ ਸੁਪਨੈ ਨਹੀ ਆਵੈ
Is not infested with disease, even in his dreams.
ਹਰਿ ਅਉਖਧੁ ਸਭ ਘਟ ਹੈ ਭਾਈ
The medicine of the Lord is in all hearts, O brother.
ਗੁਰ ਪੂਰੇ ਬਿਨੁ ਬਿਧਿ ਬਨਾਈ
Without the Perfect Guru, no one can tell how to prepare it.
ਗੁਰਿ ਪੂਰੈ ਸੰਜਮੁ ਕਰਿ ਦੀਆ
When the Perfect Guru gives with patience,
ਨਾਨਕ ਤਉ ਫਿਰਿ ਦੂਖ ਥੀਆ ॥੪੫॥
Then, says Nanak, one does not suffer illness again. ||45||
ਗਉੜੀ .. (: ) ਗੁਰੂ ਗ੍ਰੰਥ ਸਾਹਿਬ : ਅੰਗ ੨੫੯ (259)

ਸਤਿਗੁਰੁ ਮੇਰਾ ਵਡ ਸਮਰਥਾ
My True Guru is absolutely All-powerful.
ਜੀਇ ਸਮਾਲੀ ਤਾ ਸਭੁ ਦੁਖੁ ਲਥਾ
When I dwell upon HIM within me, all my sorrows depart.
ਚਿੰਤਾ ਰੋਗੁ ਗਈ ਹਉ ਪੀੜਾ ਆਪਿ ਕਰੇ ਪ੍ਰਤਿਪਾਲਾ ਜੀਉ ॥੨॥
The sickness of anxiety, the disease and pain from ego are gone; HE HIMSELF fosters me. ||2||
ਬਾਰਿਕ ਵਾਂਗੀ ਹਉ ਸਭ ਕਿਛੁ ਮੰਗਾ
Like a child, I ask for everything.
ਦੇਦੇ ਤੋਟਿ ਨਾਹੀ ਪ੍ਰਭ ਰੰਗਾ
God is Bountiful, has no shortage; this is HIS quality.
ਪੈਰੀ ਪੈ ਪੈ ਬਹੁਤੁ ਮਨਾਈ ਦੀਨ ਦਇਆਲ ਗੋਪਾਲਾ ਜੀਉ ॥੩॥
Again and again, fall at HIS Feet I make HIM agree. HE is Merciful to the meek, the Sustainer of the World. ||3||
ਮਾਝ (: ) ਗੁਰੂ ਗ੍ਰੰਥ ਸਾਹਿਬ : ਅੰਗ ੯੯ (99)

ਜਾ ਕਉ ਚਿੰਤਾ ਬਹੁਤੁ ਬਹੁਤੁ ਦੇਹੀ ਵਿਆਪੈ ਰੋਗੁ
one who is  plagued by excessive anxiety, and has diseases of the body;
ਗ੍ਰਿਸਤਿ ਕੁਟੰਬਿ ਪਲੇਟਿਆ ਕਦੇ ਹਰਖੁ ਕਦੇ ਸੋਗੁ
With attachments of household and family, sometimes there is joy, and other times sorrow;
ਗਉਣੁ ਕਰੇ ਚਹੁ ਕੁੰਟ ਕਾ ਘੜੀ ਬੈਸਣੁ ਸੋਇ
The mind wanders around in all four directions, and one cannot sit or sleep even for a moment
ਚਿਤਿ ਆਵੈ ਓਸੁ ਪਾਰਬ੍ਰਹਮੁ ਤਨੁ ਮਨੁ ਸੀਤਲੁ ਹੋਇ ॥੩॥
-if you come to remember the Supreme Lord God, then your body and mind shall be cooled and soothed. ||3||
ਸਿਰੀਰਾਗੁ (: ) ਗੁਰੂ ਗ੍ਰੰਥ ਸਾਹਿਬ : ਅੰਗ ੭੦ (70)

ਗਉੜੀ ਮਹਲਾ
Gauree, Fifth Mehl:
ਜਾ ਕਾ ਮੀਤੁ ਸਾਜਨੁ ਹੈ ਸਮੀਆ
Those who have the Lord as their Friend and Companion
ਤਿਸੁ ਜਨ ਕਉ ਕਹੁ ਕਾ ਕੀ ਕਮੀਆ ॥੧॥
- tell me, what else do they need? ||1||
ਜਾ ਕੀ ਪ੍ਰੀਤਿ ਗੋਬਿੰਦ ਸਿਉ ਲਾਗੀ
Those who are in love with the Lord of the Universe
ਦੂਖੁ ਦਰਦੁ ਭ੍ਰਮੁ ਤਾ ਕਾ ਭਾਗੀ ॥੧॥ ਰਹਾਉ
- pain, suffering and doubt run away from them. ||1||Pause||
ਜਾ ਕਉ ਰਸੁ ਹਰਿ ਰਸੁ ਹੈ ਆਇਓ
Those who have enjoyed the flavor of the Lord's sublime essence
ਸੋ ਅਨ ਰਸ ਨਾਹੀ ਲਪਟਾਇਓ ॥੨॥
Are not attracted to any other pleasures. ||2||
ਜਾ ਕਾ ਕਹਿਆ ਦਰਗਹ ਚਲੈ
Those whose speech is accepted in the Court of the Lord
ਸੋ ਕਿਸ ਕਉ ਨਦਰਿ ਲੈ ਆਵੈ ਤਲੈ ॥੩॥
- what do they care about anything else? ||3||
ਜਾ ਕਾ ਸਭੁ ਕਿਛੁ ਤਾ ਕਾ ਹੋਇ
Those whose all things are HIS (HE is creator and in creation so all Is HE)
ਨਾਨਕ ਤਾ ਕਉ ਸਦਾ ਸੁਖੁ ਹੋਇ ॥੪॥੩੩॥੧੦੨॥
- O Nanak, they are ever in peace. ||4||33||102||
ਗਉੜੀ (: ) ਗੁਰੂ ਗ੍ਰੰਥ ਸਾਹਿਬ : ਅੰਗ ੧੮੬ (186)

ਮੈ ਤਾਣੁ ਦੀਬਾਣੁ ਤੂਹੈ ਮੇਰੇ ਸੁਆਮੀ ਮੈ ਤੁਧੁ ਆਗੈ ਅਰਦਾਸਿ
YOU alone are my strength, and my Court, O my Lord and Master; unto YOU alone I pray.
ਮੈ ਹੋਰੁ ਥਾਉ ਨਾਹੀ ਜਿਸੁ ਪਹਿ ਕਰਉ ਬੇਨੰਤੀ ਮੇਰਾ ਦੁਖੁ ਸੁਖੁ ਤੁਝ ਹੀ ਪਾਸਿ ॥੨॥
There is no other place where I can offer my prayers; my pain and pleasure  are placed before YOU. ||2||
- ਸੂਹੀ (: ) ਗੁਰੂ ਗ੍ਰੰਥ ਸਾਹਿਬ : ਅੰਗ ੭੩੫(735)

( Other similar Shabads can be searched or Hukamnama can be taken)

  • Speaking with Faith:
                       ਜੋ ਮਾਗਹਿ ਠਾਕੁਰ ਅਪੁਨੇ ਤੇ ਸੋਈ ਸੋਈ ਦੇਵੈ ॥
                      Whatever is asked from the Lord Master, HE gives exactly that.

                        ਨਾਨਕ ਦਾਸੁ ਮੁਖ ਤੇ ਜੋ ਬੋਲੈ ਈਹਾ ਊਹਾ ਸਚੁ ਹੋਵੈ ॥੨॥੧੪॥੪੫॥
                      Whatever , (states)  Nanak , the Dass(devotee) speaks from his mouth,
                       comes to truly occur.
                               ਧਨਾਸਰੀ (ਮ: ੫) ਗੁਰੂ ਗ੍ਰੰਥ ਸਾਹਿਬ : ਅੰਗ ੬੮੧  - (681)

                 
This Shabad is sung and listened quite often in kirtan. These lines also teach the art of asking from the God.
One must utter what is believed and expected to occur. If one is asking for health and does not expect the result or considers the healing not possible then the same would be true and not occur.
When one is clear in intention, believes and expect the result to be happening gets that as truth in his reality.
One has to be like a devotee who is humble and believes his master to be all powerful and as creator resolves everything.
The devotee also knows that God master expresses and create change through Hukam. The Gurbani words are truth and explaining a Hukam.

The faith , belief and positive timeless thinking happens
when one goes within
when awareness has a focal point inside
when one knows that HE is in everything and everything.
when one knows Naam is the sustains the creation.

In this state doubt is not there. Even when any doubt comes just think the thought as cancelled. Speak gurbani lines and be positive again.
Know that HIS power acts from within as well, the flow of Hukam is within as well. This creative power, the Shabad brings instant change.
Ask to be positive and you would be positive.
Ask for health and you would be healthy.
Ask for cure and you would be cured.
Ask for resolution and the affairs would be resolved


Sunday, February 28, 2016

Ardas- for healing, problems and difficult circumstances.

Ardas- for healing, problems and difficult circumstances.


(Sequel to Miracle of Ardas posts)

Quite a while back the post Miracle of Ardas in two parts was written on this blog. There have been many queries and clarifications sought on this through blog comments and through emails.

The doubts and the method needs to be brought before the readers. When one reaches this blog and is reading these words then this is called synchronicity – a word that means   "meaningful coincidences".

You were searching and pat the information needing and direction is available. The thoughts in the mind created such a situation. Is it a miracle or a normal occurrence? When the answer becomes available in a website or in a book or through meeting a person this is a subtle law in operation. Gurbani calls these laws “Hukam” – the underling laws that sustain and keep the creation moving.

Gurbani does not talk of any miracles, but of the change, support, shifts brought out in the life of the person who “remembers the creator God”. In normal day to day life it is termed as a miracle.

Miracle means an unusual and mysterious event. People do not understand how it has happened. But gurbani explains that everything occurs as per Hukam – the physical and Spiritual laws that has built the creation, sustains, provides and maintain.

When healing occurs through Ardas – Naam connection then it is termed miracle as the process is different from normal physical world healing methods of medicine and surgery. Prayer as a healing method is not recognised in the physical world except by the faithful’s.  Science ignores these terming these as unexplained regressions, whereas those with faith are happy.

The way through which the circumstances change and life direction changes are often not understood but felt by those who have prayed. But people who do not believe or are unaware of how hukam silently operates make one doubtful even those with faith having experienced the change.

The way the results that Ardas (prayer) brings is “scientific” meaning repeatable and with a system behind. This has been termed as “Gurbani Science” by Bhai sahib Raghubir Singh ji. Gurbani explains the method and process. We have to understand and follow that. This way the modern Sikhs can live the life in a way that there are everyday miracles.

 In fact this miraculous living is “Gurmukh” living in gurbani.

The short explanations that follow would explain the Gurbani’s way of Ardas (the prayer) which is a spiritual tool for a better material world life and spiritual growth.

Gurbani’s way is for living a successful householder life along with true spiritual growth devoid of ritualistic practices.

It is a life lived along with God.
God is companion in life.
God is like brother, father and mother.
God is a Doctor.
God is the Tue Guru who knows all and guides.
God is always present.
God is always accessible.
Your true nature is light of God experiencing life as a distinct identity.

Naam Connection:

Our usual position in life is being involved in the material world. Our awareness, our focus, our thinking, our emotions are all attached and directed towards worldly affairs.

Our link with the physical body is strong. We take care of it. We adorn it. We eat to fulfil its needs. Our major part of earnings are spent for body’s comfort and needs. We link thinking with brain with mind operating through it. In fact we identify our self with our physical body and the people identify us with the body.

All around us is the material world and worldly life. A beautiful creation. The created world has both aspects to it: Good and Bad. Fear and love both are a part of creation and in the life we live. There is sickness and health. There are problems and solutions. Life in such a world has to be lived with a spiritual attitude and ways. Subsequently introduced religious ritualistic solutions and ways are not to be confused with spirituality.

Gurbani explains that this created world has a part which is Sach (truth).

SAT NAAM
(Shree Guru Granth Saheb ji - 1)

Sach (truth) is everlasting, unchanging whereas the visible creation is ever-changing and under cycle of birth-life-death. Nothing is permanent in this world.

Gurbani explains that the Creator created Naam and the creation.


 ਆਪੀਨ੍ਹ੍ਹੈ ਆਪੁ ਸਾਜਿਓ ਆਪੀਨ੍ਹ੍ਹੈ ਰਚਿਓ ਨਾਉ
He Himself formed Himself; He Himself created Naam.

ਦੁਯੀ ਕੁਦਰਤਿ ਸਾਜੀਐ ਕਰਿ ਆਸਣੁ ਡਿਠੋ ਚਾਉ
 He fashioned the dual nature in creation; seated within the creation, HE beholds it with delight.


ਦਾਤਾ ਕਰਤਾ ਆਪਿ ਤੂੰ ਤੁਸਿ ਦੇਵਹਿ ਕਰਹਿ ਪਸਾਉ
You are the Giver and the Creator; You giving and You extend creation.

ਤੂੰ ਜਾਣੋਈ ਸਭਸੈ ਦੇ ਲੈਸਹਿ ਜਿੰਦੁ ਕਵਾਉ
You are the Knower of all; all in an instant the life is given and is gone .

ਕਰਿ ਆਸਣੁ ਡਿਠੋ ਚਾਉ ॥੧॥
Seated within the creation, You behold it with delight. ||1||

ਆਸਾ ਕੀ ਵਾਰ: (: ) ਗੁਰੂ ਗ੍ਰੰਥ ਸਾਹਿਬ : ਅੰਗ 463



Naam, which was HIS first creation, is true or pure for ever. Naam is HIS spiritual extension within the creation. Both Naam and God, the creator are beyond our intellectual grasp. And connected with Naam, one experiences life as a light of GOD.

Naam is not name but points toward single origin of reality. There being one creator and only oneness. Ardas is one of the way to connect with Naam.  This connection is eluded from the conscious mind in the material world where our awareness is focussed outward towards the material world, worldly thoughts and worldly affairs.

Living in this material world we look at great diversity. We get attuned to separate persons and personalities.  In this world we deal with persons wielding political power, authority, specialist skills, physical might, and mystical knowledge. When in problem we first approach persons in power and having authority. When in sickness we seek medical advice and treatment.  The approach here is to solve worldly problems with worldly ways.

Ardas (prayer) is made when worldly systems are not giving desired results. We are stuck. No way out is seen. We do not have means to access worldly ways. The usual ways appear to be inadequate. Then we look towards a higher power for help. The manner of seeking this help is the way we had learnt or were told. There is great misgiving.

 The creator has never been seen. HE is not generally known. The world has large number of persons explaining the way when they themselves have no direct experience. The religion is expected to explain but worldly persons have intruded in the religious head positions.

 In Guru Nanak’s home is the “Shabad Guru” as Gurbani.  Gurbani is simple and accessible.
The Guru only asks the Sikh to read contemplate and follow the Gurbani.
The Gurbani connects shifts the mind inward.
The inner connection is with the Shabad Guru.
The Guru within guides. There then comes natural understanding of Gurbani’s words. The Gurbani has demystified the spiritual knowledge.
Gurbani explains.
Gurbani opens a door and as we gain understanding then another Door opens. Gurbani leads.

The way of Ardas (prayer) :

We must first understand and learn two important aspects explained in Gurbani for the Naam connection through Ardas.

First is that Ardas is not addressed to a person. As Gurbani explains:

The creator is formless;
Has all awareness;
Is all knowing ;
Is everywhere;
Is everything;
The creator Akal (is not in birth-death cycle).
HE is one and only one.
We are part of creator and creation. We appear to be limited in this world with limitations. When aware of our true nature and Naam connection, we then know the way to move through limitations.

Our first inclination in Ardas is to address to a person. The Sikh way of the Ardas teaches to address to the Karta.

The Ardas has been structured with beginning with the Vaar of the 10th Guru in the beginning.
I have divided the Ardas in three parts with Vaar forming first Part. Traditionally a short Ardas is preferred by some Sikhs as a personal ardas. Full ardas which is panthic is done in sangat.

In an ardas it is very important to understand the Vaar which teaches the Art of Ardas and has an inbuilt technique to shift awareness within.

Here is the meaning of first part of ardas.


ARDAS - THE PRAYER


IK ONKAR WAHEGURU JI KI FATEH.

God is one and there is oneness. The victory belongs to God.

SRI BHAGAUTI JI SAHAI

The Great Eternal Power ever help us.

(Bhagauti is the name of the 'Great Eternal Power' (God). 'Sahai' means 'help'.  The prayer is started by knowing that 'the Great Eternal Power helps.' )

VAR SRI BHAGAUTI JI KI PATSHAI DASWEEN

This Var, addressed to the Almighty was written by Guru Gobind Singh Ji.

('Var' is one of the types of poetry which is usually sung in praise of martyrs. This 'Var' addressed to the Almighty was written by Guru Gobind Singh Ji. 'Patshah' means King, 'Patshai' is the adjective, 'Dasween' is tenth)

PRITHAM BHAGAUTI SIMAR KE GURU NANAK LAIN DHIAE .

First of all ,along with simran of Great Eternal Power think of Guru Nanak.

('Pritham' means first of all, 'simar' is remembering. This remembrance is to feel of Waheguruji’s presence and 'dhiae' is to think deeply, to meditate. Guru Nanak was the first Guru. )

PHIR ANGAD GUR TE AMARDAS, RAMDASAE HOIEN SAHAI.

Then think of  Guru Angad, Guru Amardas and Guru Ramdas , who too emphasized that HE helps.
(Guru Nanak Dev was succeeded by nine Gurus whose names appear in Ardaas in order of succession. Guru Angad Dev was second, Guru Amardas was third and Guru Ramdas was the fourth Guru. (Gur is short for Guru).)

ARJAN HARGOBIND NOO SIMRAU SRI HAR RAI.

Then think of Guru Arjan Dev, Guru Hargobind and Guru Har Rai and along with this do simran.
(These were the fifth, sixth and seventh Gurus respectively.)

SRI HARKRISHAN DHIAEY, JIS DITHE SABH DUKH JAIE.

Then think of Guru Harkrishan. On HIS vision all agonies disappear.
(Guru Harkrishan was the eighth Guru.)
TEG BAHADAR SIMARIYE, GHAR NAO NIDH AWAI DHAI. SABH THAIN HOI SAHAI.
Then Think of  Guru Teg Bahadar .  Waheguru is the giver of the key for all the riches. Waheguru is of help everywhere.
(Teg Bahader was the ninth Guru. Here the Vaar ends. Next lines were added next to form Ardas )

DASWAN PATSHAH SRI GURU GOBIND SINGH SAHIB JI, SABH THAIN HOI SAHAI.
Guru Gobind Singh Ji, the tenth Guru, says waheguruji is of help everywhere.
(Before leaving this world Guru Gobind Singh told the Sikhs to accept Guru Granth Sahib as their Guru)

DASAN PATSHAHIAN DI JOT SRI GURU GRANTH SAHIB JI DE PATH DIDAR DA DHAYAN DHAR KE BOLO JI 'WAHEGURU'.

Then remember the path and vision of the  jot (light) after the ten Guru’s  SRI GURU GRANTH SAHIB Ji and say 'WAHEGURU'




About the Vaar there are attempts to state the meaning of the word Bhagouti as sword and even as Durga (an Hindu Godess of similar name). But knowing well the gurbani teachings it would be wrong and not logical to take the meaning here more different than reference to the power of God.


The Next part of Ardas is :

Panja Piyariya, Chauhaa Sahibzadiya, Chaliya Mukhtiya, Huthiya, Jupiya, Tupiya, Jina Nam Jupiya, Vand Shakiya, Deg Chalaaee, Teg Vaahee, Dekh Ke Andhith Keetaa, Tinhaa  Piariyaa, Sachiaariyaa Dee Kamaaee, Da Dhiyaan Dhar Ke Bolo Ji Waheguroo

Jinaa Singhaa Singhneeyaa Ne Dharam Het Sees Dithe, Bund Bund Kuttai, Khopriya Luhayiya, Charukriya Te Churhe, Aariaa Naal Chiraae Ge, Gurdwaraiya Di Seva Layee Kurbaniya Keethiya, Dharam Nehee Haariye, Sikhi Kesaa Suwaasaa Naal Nibaahee, Tina Dee Kamaaee Daa Dhiyaan Dhar Ke Bolo Ji Waheguroo
Saarey Takhta Sarbat Gurdwariya Daa Dhiyaan Dhur Ke Bolo Ji Waheguroo 

Prithme Sarbat Khaalsaa Ji Ki Ardaas Hai Ji, Sarbat Khaalsaa Ji Ko Waheguroo Waheguroo Waheguroo Chit Aavai Chit Aavan Ka Sadkaa Surab Sukh Hovai

Jahaa Jahaa Khaalsaa Ji Saahib, Tahaa Tahaa Ruchhiya Riyaa-it, Deg Teg Fateh, Bira Ki Paij, Panth Ki Jeet, Sree Saahib Ji Sahaai Khaalse Ji Ko Bol Baaley, Bolo Ji Waheguroo 


Sikhaa Noo Sikhee Daan, Kesh Daan, Rehit Daan, Bibek Daan, Bharosaa Daan, Daanaa Sir Daan Naam Daan, Chounkiyaa Jhande Bunge Jugo Jug Attal, Dharam Ka Jai Kaar Bolo Ji Waheguroo

Sikhaa Daa Man Neevaa, Mat Uchee, Mat Pat Daa Raakhaa Aap Waheguroo 




Here are the End lines:

Hey Nimaneeaa De Maan, Nitaneeaa De Taan, Nioteeaa Di Ot, Sachey Pita Waheguroo (Aap Di Hazoor…)
O True Father, Wahe Guru! You are the honour of the meek, the Power of the helpless, the shelter of the shelterless, the humble prayer in before Your presence…..
(here speak of the purpose of the ardas in personal words as if talking directly to waheguruji. Say/ask direct).
Akhar Vaadhaa Ghaataa Bhul Chuk Maaf Karnee, Sarbat De Kaaraj Raas Karney.
Kindly pardon the errors and shortcomings. Kindly fulfill the objects of all.
Seyee Piyare Mel, Jina Miliya Teraa Naam Chit Aavai, Naanak Naam Chardi Kala, Tere Bhaaney Sarbat Daa Bhalaa
Kindly cause us to meet those true devotees by meeting whom, we may remember and meditate upon Your Name. O God!
says Guru Nanak, the Naam is Chardikalan  and may all prosper according to Your will.
Waheguroo Ji Ka Khaalsaa Waheguroo Ji Ki Fateh
The Khalsa belongs to God; all victory is the victory of God.



Now first to look at the meditative technique in the Vaar.

There is a trigger system within the Vaar. The trigger we know in races is: 3 2 1 Go.
The same trigger well-known is 10 9 8 7 6 5 4 3 2 1 . This trigger is used when the rocket launches.

The trigger leads ones attention towards an event. When this same trigger is used in meditation it takes the awareness (surt within). Gurbani does not use the number system to shift the awareness from outer world thoughts and objects to within the mind bur listening to the Gurumanter being recited by own self.

 When the sikh does jap of Gurumanter ‘Waheguru” and listens to the words within the mind, there is a pull of awareness within. This requires some involvement and not all Sikhs are conversant with use of Gurumanter except those who do simran and specially those who have partaken amrit.

In the Vaar along with Simran the Dyan on the ten Guru’s starting from Guru Nanak onwards not only enables the Sikh to keep focus but is going downward towards from Guru Nanak next to  Guru Angad , Guru Amar Das, Guru Ram Das , Guru Arjan, Guru Hargobimd, Guru Har Rai , Guru Harkishan ,then Guru Teg Bahadar. The next lines pickup the theme with Guru Gobind Singh and Guru Granth sahib ji. All along the power almighty ‘s nature of being helpful , the giver of all types of wealth and who’s vision ( the awareness) makes the agonies go is asked to be kept in mind.

The Ardas here also connects with Naam. Naam is a Divine Consciousness. Naam is reflected in Divine Wisdom, Divine Awareness, Creative Power, Divine Plan, Divine Order (Hukam), Light (Jyot), Anhad (Shabad), Unconditional Love, Grace, etc.


 Traditionally Gurbani lines too are recited during Ardas to focus the mind and reiterate for faith.


The faith is to believe in an event happening even when the event is not visible but is probable.

Gurbani words say:

Jo mange thakur apne te, soi soi deve Nanak das mukh te jo bole, iha uha sach hove”

The Lord gives whatever is asked of Him. Says Nanak, whatsoever the das (one who is self-bonded as humble in the manner of a servant), speaks from His mouth becomes true there and hereafter.

The word ‘das’ is stated often in gurbani. Here reference is to adopt the same nature as that of a servant by being humble and devoted to one and one alone.

The words that are stated and asked to happen manifest as true when connected with Naam through Ardas.


Healing Through Ardas and Solution to problems and difficult circumstances :

Healing through gurbani is not like the conventional medical system. A pill for a disease. People look for a Shabad for a disease.

Gubani looks at disease being caused by the mind’s inclination towards five passions. The negative thought and behaviour is the cause.

Naam connection is transformative. The body shifts the cells now respond differently and in harmony. The energy field of the body changes and is light.

For healing do “Gurbani path”. Do Ardas. Build faith. Do simran by reciting Shabads again and again. When the kirpa (grace) comes so does healing. It is your inner state of “das” that usually decides the time taken.


Gurbani states that;

ਜੀਅ ਕੀ ਬਿਰਥਾ ਹੋਇ ਸੁ ਗੁਰ ਪਹਿ ਅਰਦਾਸਿ ਕਰਿ
When you have a problem, offer your prayers to the Guru.
ਛੋਡਿ ਸਿਆਣਪ ਸਗਲ ਮਨੁ ਤਨੁ ਅਰਪਿ ਧਰਿ
Renounce all your cleverness, and dedicate your mind and body to Him.
-        SGGS JI  519

The reference to Guru here is to Shabad Guru . The Ardas is towards power of the Creator, Waheguru.

The way is same “to state”.

In ardas there is no equation. You give money or even do something and in lieu ask a favour.
In ardas there also no asking for a reward.
The Ardas recognises the dedication of mind, when one is humble and detached. The faith is there even when result is not visible. In fact there is no attachment to result. There is no resistance and anger.

In ardas there is dedication of body. The body is a created aspect just a biological organism subject to life-death cycle. We are not the body. In fact the soul is running the body and body itself is a separate creation. A material part of the material world. The material world runs as per HIS hukam (system and order). The material world is under HIS support.

The Ardas is a way that evokes humility in the mind.

When we are sincere instead of being full of ego the Ardas does manifest our stated need.


ਬਿਰਥੀ ਕਦੇ ਹੋਵਈ ਜਨ ਕੀ ਅਰਦਾਸਿ
 The prayer of the Lord's humble servant is never offered in vain.
ਨਾਨਕ ਜੋਰੁ ਗੋਵਿੰਦ ਕਾ ਪੂਰਨ ਗੁਣਤਾਸਿ ॥੨॥੧੩॥੭੭॥
 Says Nanak the power of the Lord of the Universe is completely empowered to fulfill. ||2||13||77||

ਬਿਲਾਵਲੁ (: ) ਗੁਰੂ ਗ੍ਰੰਥ ਸਾਹਿਬ : ਅੰਗ 819 

What we ask is a choice. What we want from life is our choice. Our choices landed us in problems and our choice to change and align back with our source, the power of creation is again a choice.
We align and choose to come out of our problem or sickness of the body. This alignment changes us too.
The primary aim of gurbani is spiritual growth.  The soul in the body has not been left out to fend for itself. The support of the creator, the Mool (origin source) is always there.

When in problem the Mool has ready system to help.
The agonies in this life are direction changing events.
Gurbani is meant to show light in darkness.
Gurbani shows the way where no way is being seen.
Gurbani lets one choose the daily life direction and way of living.
Gurbani gives hints towards the correct way as well.
Gurbani asks us to keep away from five negative passions that direct our behaviour to have harmony and peace in life.
Gurbani asks us to enjoy the worldly comforts but with the correct mental attitude.
Gurbani asks to be aware and aligned with our real origin as well while living the physical world life.
 We are meant to grow spiritually too.

Our association with the Gurbani has not to be ritualistic.
Read gurbani.
Listen to gurbani shabad  kirtan.
Do vichar (looking at the meanings and contemplation) of Gurbani.
Contemplate on Gurbani words.
Through Gurbani we come to understand our source.


Do not for a moment think that our problems would resolve late and only after we become a gyani (knowledgeable).

The change and resolution begins the moment we commit on the path and start association with Gurbani.
Our commitment is one of the main factor.

So start the association by reading gurbani with purpose to know meaning as well. Focus on what Gurbani is telling. Contemplate. Know about the creator and the power.

For problems do Ardas.

Think how the five vikars are troubling you. It is only when in problem that you decide to let go of them. You decide to change.

With your this decision and gurbani association where you start remembering the Mool that healing begins.

Healing or resolution starts instantly. Do not expect a miracle. There are no miracle but an unexplained event is termed miracle.
When healing occurs instantly since the cure factor is small it is termed miracle.  The majority of healings are gradual as the factors that caused are removed and body begins restoration.

Align with the Karta and take HIM along like a friend or a father or a mother.  State problem and ask for change. When you ask you are specific.
Do not even for a moment think that you are not deserving. You too can enjoy the worldly comforts of living a better life. Peace and happiness come automatically to one aligned with source. Gurbani shows how.