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ੴ ਸਿਤਗLਰ ਪ੍ਸਾਿਦ




WaheGuru Simran
(technique and inspiration for doing simran)
ੴ ਸਿਤਗLਰ ਪ੍ਸਾਿਦ

ਜਪਹL ਤ ਏਕP ਨਾਮਾ ॥ ਅਵਿਰ ਿਨਰਾਫਲ ਕਾਮਾ ॥੧॥ ਰਹਾਉ ॥ (ਰਾਗL ਸMਹੀ ਮਹਲਾ ੧ ਅQਕ 728)
Japh(o) ta ayko naama. Avar niraphal kaama.
Chant the name of the One Lord. All other work/desires are fruitless (spiritually).
(Raag Soohee Mehla 1, SGGS p.728)

In the world of spirituality, all actions are considered fruitless, and purposeless as along as
one key point is not connected with them. What is that key point that will make all the spiritual
efforts of mankind successful and increase the spiritual potential of the person and will enable the
person, one day, to fully merge as one with the Lord? That key point is the remembrance of the
Lord and that remembrance is done through chanting (japna).

If the bridegroom is not there, then the entire wedding procession is a sham. It doesn't
matter how many shows, props, music, dances there are since they are all worthless without the
bridegroom. In the same way all of the worldly activities are of no use as long as the true activity is
not done along with it.

If the seed for grains is not put in the ground, then all efforts such as ploughing and watering
the field has been wasted. In this exact same way, if there is no remembrance of the Lord, then all
charity, service, and association with spiritually minded people will not be as successful as it can be.
It's fine that the field is watered, and the ploughing is done but the key point of putting in the seed
hasn't been done! From this watering and ploughing the field might become green with grass, and
some plants might even grow. However, the main reason for ploughing and watering the field,
growing grains, has not been achieved since the seed has not been put into the ground.

Actions such as charity, service, and association with spiritually minded people without
remembrance of the Lord may also bear some fruit. These actions also bear their own fruit. You
may receive more material possessions, happiness in the family, and also have a greater standing in
the society. However, that True Happiness that you get from merging with the Lord will not be
possible without remembrance of the Lord. True Happiness is achieved only through the
remembrance of the Lord. Complete faith in the power of the Name of the Lord is also necessary
just as faith in prayers, medicine, and treatment is necessary for them to have an effect on the

ਜਾ ਕO ਿਰਦO ਿਬਸSਾਸL Jਭ ਆਇਆ ॥

ਤਤL ਿਗਆਨL ਿਤਸL ਮਿਨ Jਗਟਾਇਆ ॥
(ਗਉੜੀ ਮ: ੫ ਅQਕ 285)
Ja Kai Ridhai Biswaas Prabh Aaeyaa
Tat Gyaan Tis(u) Man Pragtaayaa
One in whose heart faith in the Lord has become strong,
Their mind becomes filled with the essence of wisdom.
(Raag Gauri Mehla 5, SGGS pg. 285)

Chanting “WaheGuru, WaheGuru” and listening to the chant is not so that Lord hears us
chant. The Lord doesn't need to hear our chant. The reason for chanting is to awaken ourselves so
that we are aware of the Lord. As we continue to chant and listen, we will continue to awaken
spiritually to a point where we will come to experience the Lord. Just because we don't know
anything about the Lord right now, it doesn't mean that He is not present with us right now.
WaheGuru is omni-present (everywhere at once). Gurbaani says that “He is the All-present One,
within the various forms..”, we are the ones who are asleep to this Truth. The Lord is omni-present
(the Lord is everywhere, which means that He is here, now, as well.)

ਿਮਿਟਓ ਅQਧNਰL ਿਮਲਤ ਹਿਰ ਨਾਨਕ ਜਨਮ ਜਨਮ ਕੀ ਸPਈ ਜਾਗੀ ॥( ਗਉੜੀ ਮ: ੫ ਅQਕ 204)
Miteo Andhayr Milat Har Nanak Janam Janam Ki Soee Jaagee
The Darkness is dispelled through meeting the Lord. Oh Nanak, after being asleep for countless births I have
(Raag Gauri, Mehla 5, SGGS p. 204)

It is not only now that we are asleep to being conscious of the Lord. This sleep has been
going on unendingly for many births. The animals, plants, rocks, sun, and moon are all asleep to
their own powers. Human beings, on the other hand, can wake up this potential for God realization
that lies within them. This is the opportunity, in this body you are now confronted with an
opportunity to wake up from this sleep of lifetimes. This is your only chance right now, in this
lifetime. This effort is put forward with the hope that you will wake up now.

ਜਾਗL ਰN ਮਨ ਜਾਗਨਹਾਰN ॥ (ਅਾਸਾ ਮ: ੫ ਅQਕ 387)

Jaag Ray Man Jaaganhaaray
Oh my awakening mind, wake up!
(Raag Aasa Mehla 5, SGSS p.387)

ਿਸਮਿਰ ਿਸਮਿਰ ਿਸਮਿਰ ਗLਰL ਅਪLਨਾ ਸPਇਆ ਮਨL ਜਾਗਾਈ ॥੨੩॥ (ਸMਹੀ ਮ: ੪ ਅQਕ 758)
Simar Simar Simar Gur Apnaa Soeyaa Man Jaagaaee
Remember, Remember, Remember Your Guru and your asleep mind will wake up.
(Raag Suhi Mehla 4, SGSS p.758)

The more you awaken, the deeper meanings in Gurbaani will start opening themselves up to
you. If you don't awaken then understanding even one shabad becomes very difficult. Many
scholars of interpretation of Gurbaani also get tired in trying to understand the meanings hidden
within Gurbaani. They are also unable to take out the real meanings within Gurbaani. Many
scholars have also openly declared their helplessness when it comes to understanding the deeper
meanings of Gurbaani. They say that “the words are in front of us and we can translate them, but
we have no experience and therefore know nothing of the world which these words are talking
about.” How can we step into the true experience of what the Gurus have spoken of? Will we get
the true experience through hearing second-hand, passed down information from others? No, you
will never get wisdom that way because no one can ever give you that experience. The only way is
to awaken ourselves. The more awake we become, the meanings will start to open themselves up to
us. This is all we have to do: wake up. As long as we are asleep, we will be unable to understand
the true teachings of the Gurus. They will always be hidden to us. One poet name Tulsi has also
said that “If you are asleep, then even the greatest Gurus can't give you the meanings.” If you are
asleep then even Brahma can't teach you the meanings even though Brahma is the creator of the
Sanskrit language and is great in terms of His Wisdom. For all of humanity, there is only one way
to understand the meanings of Gurbaani- wake up. The more you wake up, the more Gurbaani will
reveal its depths to you and the more you will understand. If from one Shabad you get ten
interpretations from ten different Gyaanis (scholars of Sikhism), then understand that each one of
them is only speaking from their own level of awakening. The more awakened they themselves are,
the deeper they can go into Gurbaani. If they are completely awakened, then they are called the
complete human being. There is then no difference between the completely awakened human being
and God.

ਨਾਮN ਨਾਰਾਇਨ ਨਾਹੀ ਭNਦL ॥ (ਭOਰਉ ਨਾਮ ਦNਵ ਜੀ ਅQਕ 1166)

Namay Naraaen Naahee Bhayd
Namdev says: There is no difference between the Lord and me.
(Raag Bhairo, Bhagat Namdev Ji, SGSS p.1166)
“Now there is no difference between the Lord and me,” says Bhagat Namdev Ji. Now all
the shabads with topics related to Dasam Dwaar (The tenth gate*) will be talked about after this. At
the least, sit for 15 minutes in japna (chanting, remembrance). You can increase the time to as long
as you want. The more you do the better for you. All the readers of this are probably already doing
this practice as you are all spiritual seekers and would not be reading about this if you were not
already practicing meditation. Now without creating any excuses do this japna (chanting the Lord's
name) in the morning. This is the order of the Gurus.

ਗLਰ ਸਿਤਗLਰ ਕਾ ਜP ਿਸਖL ਅਖਾਏ ਸL ਭਲਕN ਉਿਠ ਹਿਰ ਨਾਮL ਿਧਆਵO ॥ (ਮ:੪ ਵਾਰ ਗਉੜੀ ਅQਕ 305)
Gur Satgur Kaa Jo Sikh Akhaaey so Bhalkey Uth Har Naam Dhyaawai
Those who call themselves a Sikh of the Satguru should get up in the early morning hours and meditate on the Lord's
(Mehla 4, Vaar Gauri, SGSS p.305)

Recitation of Gurbaani, Nitnem is to be done.

ਿਫਿਰ ਚੜO ਿਦਵਸL ਗLਰਬਾਣੀ ਗਾਵO॥ (ਮ:੪ ਵਾਰ ਗਉੜੀ ਅQਕ 305).
Phir Charrhai Diwas Gurbaani Gawai
Then at the rising of the sun, they are to sing Gurbaani.
(Mehla 4, Vaar Gauri, SGSS p.305)

Gurbaani recitation, paath, nitnem can also be done once the sun has already risen. But
before the rising of the sun, they should do jap (chanting of the Lord's Name). It would not be
inaccurate to say that only one out of one thousand people act on this command of our Satguru,
Dhan Siri Guru Granth Sahib Ji. This humble servant has gone all around the world preaching to
the sangat over and over again to get up at Amrit Vela (in the early morning hours) and to do jap
(chanting of the Lord's Name). Either they don't understand what I am saying or they don't believe
that simply by chanting “WaheGuru WaheGuru” that they will achieve that understanding they are
looking for. There is no faith in the power of chanting the Lord's Name. This is why Guru Nanak
Sahib has emphasized the requirement for strong faith and belief in order to be successful in Naam

The foundation of science is doubt and disbelief. It is the inquiry into whether something
exists or not, forming a hypothesis, and then studying and observing it. According to science, only
if something is observable then we can believe in it. Science can deny the existence of the Lord,
but the Lord can only be seen when we have faith first, otherwise, we will not be able to see the
Lord. In this path, belief comes first, manifestation comes after this. In science, doubt comes first.
It starts with a lack of faith. In science, as long as there is no observable manifestation, there is no
belief. In the Baanis (teachings) of our True Teachers (our Gurus) it is stated that as long as you
have no faith in the Lord you can never see the Lord. Seeing of the Lord comes after belief. This is
why it is sometimes said that the first step into Truth (spirituality) is taken in blind faith. I am asked
to believe in what I have never seen, what I have never known, what I have never understood. This
is a very difficult thing to follow. Only a courageous person can step onto this path. Having faith is
the greatest virtue of all the virtues on the spiritual path. You are required to have faith in people as
well as in the Lord. Or let me phrase it this way, he who has faith in the Lord will automatically
have faith in people as well, even though they may cheat you. This is how a spiritual person will be
known. Even the great incarnations (saints, holy beings) have been cheated by people during their
lifetime. In one story about Lord Shiva there was once a demon called Bhasam Asura. He was
constantly in service to Lord Shiva, but he was truly a cheat. He wanted to get spiritual boons from
Shiva and when he did, he wanted to destroy Shiva with that very power. There was once a Pathan

* According to the spiritual teachings of the Gurus, the body has nine gates that lead outward: (2) eyes, (2) ears, (2)
nostrils, (1) mouth, (2) excretory orifices. There is also a talk of the 10th gate as mentioned in Gurbaani. This 10th
gate is supposed to lead inward to the abode of the Lord within ourselves.
who was serving Dhan Guru Gobind Singh Ji Maharaj, but it was he that attacked Guru Ji with a
dagger. Spiritual incarnations also have faith in people, the great Gurus also trust and have faith in
people because this is the greatest spiritual virtue of all the virtues. Due to this trust and faith in
people, sometimes even those who are planning to cheat you will think twice since the power of
faith can also influence them. They may think, “I am out to get this person, but look at the trust he
has in me. Maybe, I shouldn't do anything.” This faith in him ends up softening his heart. It's a
different matter if not everyone's heart will soften even though there is faith in them (meaning they
can still take advantage of us), but faith also softens our own heart. It is in this heart that the Lord

ਜਾ ਕO ਿਰਦO ਿਬਸSਾਸL Jਭ ਆਇਆ ॥

ਤਤL ਿਗਆਨL ਿਤਸL ਮਿਨ Jਗਟਾਇਆ ॥
(ਗਉੜੀ ਮ: ੫ ਅQਕ 285)
Ja Kai Ridhai Biswaas Prabh Aaeyaa Tat Gyaan Tis(u) Man Pragtaayaa
One in whose heart faith in the Lord has become strong,
Their mind becomes filled with the essence of wisdom.
(Raag Gauri Mehla 5, SGGS pg. 285)

All I have said previously is only so that you will develop this faith.

(Now he goes into the technique of Naam Japna (chanting of the Lord's Name).

First we have to say “WaheGuru” with our mouths. Then you have to hear it with your ears.
What will we get by doing this?

ਿਸਮਿਰ ਿਸਮਿਰ ਿਸਮਿਰ ਗLਰL ਅਪLਨਾ ਸPਇਆ ਮਨL ਜਾਗਾਈ ॥੨੩॥ (ਸMਹੀ ਮ: ੪ ਅQਕ 758)
Simar Simar Simar Gur Apnaa Soeyaa Man Jaagaaee
Remember, Remember, Remember Your Guru and your asleep mind will wake up.
(Raag Suhi Mehla 4, SGSS p.758)

Let me remind you again. Repeating “WaheGuru, WaheGuru” is not being done for the
Lord to listen to us. It is said in Gurbaani that “Without saying anything, He (the Lord) already
knows everything.” We don't have to say anything to the Lord. We are doing this to awaken
ourselves. We will understand more and more as we awaken. Set 15 minutes as a minimum and
you can increase it to as long as you are capable of doing so. You have to chant, you have to say it
with your mouth and hear it with your ears.


After the completed time period of chanting remain still and silent for a couple of minutes
and observe. Observe the thoughts that are going on, but simply remain as the observer. Watch the
thoughts. One day the thoughts will disperse and the Lord will manifest. You just have to sit, let
whatever happens happen. Don't try to stop the thoughts. Your efforts to stop the thoughts will
change the focus of the meditation to stopping the thoughts. Just as there is two-way traffic on the
roads, there is also a two-way traffic of thoughts in the subconscious. A lot of traffic passes by in
the mind, but we never observe them. Only those who observe the mind can be called a thinker, a
philosopher. Simply sit down and observe the thoughts that are going by. Remain alert and be
aware of the thoughts that pass by.

* Wa is pronounced as “Waa”. He is pronounced as “He” as in the word “head”. Guru is pronounced as “Guroo”.
The meaning of this is WAHE- “Wonderful” GURU = Enlightener(RU) of Darkness(GU)
Just as there is a technique for making food (bhojan), there is also a technique for meditation

ਗLਰ ਪMਜਾ ਿਬਿਧ ਸਿਹਤ ਕਰQ ॥ (ਅQਕ 1402)

Gur puja bidh sahit karang
They worship their Guru with their minds pure and clear. SGGS p.1402)

Those true disciples of the Guru are great and blessed. They know how to worship the Guru
in the right way. There is only one right way and that is japna (chanting of the Lord's Name).
There is only one right way, and that is the way of observing oneself. Normally, we observe others.
We look to see what they are doing. Even in the spiritual atmosphere, this goes on, “Look at what
they are doing, or look at what these people are doing!”. This world that the Lord has created is
filled with uncountable objects, uncountable forms. What others are doing is not our duty. Our
duty is to see how we are thinking. Our duty is to observe how our mind works. When the light of
our soul is lit, then others will begin to receive that light from us. We should be willing to spend
our entire life in working to light up our soul. This is the true charity. If we go around trying to
light other people's soul up while our own light is unlit, we'll live in darkness. The whole world is
already stumbling in this darkness, therefore the true charity, the true way to be of service to others
is to light up our own soul. Once you have lit this inner light within you, all charities will serve
their true purpose, all actions will be right. All the good deeds will be done correctly once this light
is lit. All the donations will be fruitful. If this inner light is not lit, then even these good deeds can
lead to the development of ego/pride. If this inner light is not lit, then all that is done in the name of
good deeds cannot be truly good. It is like the bathing of the elephant*. We have to light up this
inner light. This can only happen by the Lord's grace and blessings. To meet a Guru like Siri Guru
Granth Sahib Ji is already a sign of a great blessing. To be born into a Sikh household (a house that
worships, respects, and abides by the teachings of Siri Guru Granth Sahib Ji) is a very great blessing
of the Lord indeed. To be able to wake up during the Amrit Vela (the ambrosial hour/the early
morning hours) is already a very great blessing. This getting up early in the morning and getting
oneself out of bed is one of the very great austerities and is a very auspicious blessing of the Lord.
Right now when we wake ourselves up, only the body is up, the mind is not up. The body has
awakened, but the mind has not awakened. Once the mind wakes up then you can consider the
person as being always in samadhi (deep concentration and one-ness with the Lord). Whatever this
person looks at, all that they see is the Lord.

ਿਸਮਿਰ ਿਸਮਿਰ ਿਸਮਿਰ ਗLਰL ਅਪLਨਾ ਸPਇਆ ਮਨL ਜਾਗਾਈ ॥੨੩॥ (ਸMਹੀ ਮ: ੪ ਅQਕ 758)
Simar Simar Simar Gur Apnaa Soeyaa Man Jaagaaee
Remember, Remember, Remember Your Guru and your asleep mind will wake up.
(Raag Suhi Mehla 4, SGSS p.758)

What is the method/technique for waking up the mind? Just as to wake up the body, noise
and movement is required, the words of the Lord are required for the mind to wake up. We have to
continuously chant “WaheGuru, WaheGuru” so that the mind can wake up. However, by only
chanting, the attention can still go outwards. You are however, not to place any attention statues
and pictures. Then what you do place your attention on? You have to place your attention on the
vibration, on the sound of the chant. As Guru Ji says in Gurbaani:

ਧLਿਨ ਮਿਹ ਿਧਆਨL ਿਧਆਨ ਮਿਹ ਜਾਿਨਆ ਗLਰਮLਿਖ ਅਕਥ ਕਹਾਨੀ ॥੩॥ (ਅQਕ 879)
Dhun Meh Dhyaan Dhyaan Meh Jaaneyaa Gurmukh Akath Kahaani
Place attention on the Vibration (sound), through attention realize the unspeakable Truth of those that follow the Gurus'
teachings. (SGGS p. 879)
* This example is from Sri Guru Granth Sahib: An elephant's bath refers to the fact that even after taking a bath in the
river, when the elephant comes out, it throws mud and dust onto itself again with its trunk. Therefore it's bathing
was useless.
Which vibration/sound is Guru Ji speaking of? Guru Ji is referring to the sound that comes
as you chant the word “WaheGuru” out loud. The real purpose of true spirituality is to focus our
attention. There are nine gates that lead the attention outward.

1. Attention goes outward through the eyes.

2. Attention goes outward through the ears.
3. Attention goes outward through the nose.
4. Attention goes outward through the tongue.
5. Attention goes outward through the sensations on the skin.

Sense attractions are outside. Forms that the eyes can see are outward. Sounds that the ears
can hear are outward. The fragrances that the nose can smell are also outside. All foods that the
tongue can enjoy and relish are outside. The sense of touch, the knowledge of whether something
is soft or hard, hot or cold, is felt by the skin. All of these are only available if the attention of the
senses goes outward. So the attention of human beings is conditioned to go outwards since all that
they know about and want is in the external world. All the sense enjoyments have been enjoyed by
going towards things outside. We can't even believe that there is any enjoyment within us. We are
already so sure of the fact that enjoyments are outside. However, the true enjoyment of Naam (the
holy Name of God) is within us.

ਨਉ ਿਨਿਧ ਅQਿਮRਤL Jਭ ਕਾ ਨਾਮL ॥

ਦNਹੀ ਮਿਹ ਇਸ ਕਾ ਿਬKਾਮL ॥
(ਗਉੜੀ ਸLਖਮਨੀ ਅQਕ 283)
Nau Nidh Amrit Prabh Kaa Naam
Dehi Meh Is Ka Bisraam
The nine immortal treasures of Naam (the Lord's Name) are placed within this human body.
(Raag Gauri, Sukhmani, SGGS p. 283)

It is said that even the blind man believes it is possible that there are forms existing. Even
the deaf believe that there is definitely something in the world as speech because they can see so
many people around them speaking. However, to believe that there is an inner enjoyment within us,
is very hard even for those who have come to the holy sangat (congregation) for many years.

ਨਉ ਿਨਿਧ ਅQਿਮRਤL Jਭ ਕਾ ਨਾਮL ॥

The nine immortal treasures of Naam (the Lord's Name)

The greatest enjoyment is residing within this body.

ਅਾਿਸ ਪਾਿਸ ਿਬਖMਅਾ ਕN ਕLQਟਾ ਬੀਿਚ ਅQਿਮ੍ਤL ਹO ਭਾੲੀ ਰN ।।੧।।

(ਅਾਸਾ ਮ: ੫ ਅQਕ 385)
Aas Paas Bhikuaa Kay Kuntaa Beech Amrit Hai Bhaee Ray
Surrounded on all sides by the pools of poison, the nectar of immortality resides O Brother.
(Raag Aasa Mehla 5, SGGS p. 385)

On all sides there are the sense enjoyments. We don't have anything against the sense
enjoyments as they are created by the Lord. However, if we are so stuck by the outer allurements of
these enjoyments that we don't even bother to look for the inner enjoyment that resides within us,
then we are known as “Inder*” (the god of the heavens). He has stopped only at the senses.
Whosoever has gone towards that great inner enjoyment is known as “Inderjeet” (having won
“Inder” or the outward-going tendency of the senses). He who has gone towards the great inner
nectar has won the heavens and is therefore known as “Inderjeet” (one that has won Inder, the god
of the heavens / the outward-going tendency of the senses). What is being referred to as “heaven”

* Inder is simply a play of the term Indriya (outward-going tendency of the senses).
in the analogy above? It is the enjoyment of the senses. So through the nine doors the attention
goes outward towards these sense enjoyments. There is also a door that we have alluded to earlier
called the tenth door/ tenth gate (dasam dwaar) and it is located within our forehead. By chanting
“WaheGuru, WaheGuru” continuously, we are knocking on this door and it will open with the sound
of “WaheGuru, WaheGuru”. If you listen to the sound of the chanting, the door will open. At this
door there is a combination of instruments that resound and it is audible. This is what is referred to
as the Anaahad Naad (the unstruck current) and is spoken about in Gurbaani many times. There are
two kinds of sounds. One is known as “ahat”, which means the sound is created by striking two or
more objects together. The sound that is resounding within us in the spiritual plane is referred to as
“anaahad” which means that it is resounding by itself.

ਠਾਕLਰL ਹਮਰਾ ਸਦ ਬPਲQਤਾ ॥

(ਮ: ੫ ਅQਕ 1160)
Thaakur Hamraa Sad Bolantaa
My Master (the Lord) forever speaks.
(Mehla 5, SGGS p. 1160)

The Lord is ever speaking. The words which He is speaking is the unstuck current. It is
perpetually going on. The words of the Lord have a harmonious and musical quality to it. It is
present in the spiritual planes. However, the Lord is not only forever speaking, Gurbaani says:

ਪNਖਤ ਸLਨਤ ਸਦਾ ਹO ਸQਗN ਮO ਮMਰਖ ਜਾਿਨਆ ਦMਰੀ ਰN ॥

(ਸPਰਿਠ ਮ: ੫ ਅQਕ 612)
Paykhat Sunat Sadaa Hai Sangay Mai Moorakh Jaaneyaa Dooree Ray
The Lord sees and hears and is ever by our side, it is in my ignorance that I think He is far away!
(Raag Sorath, Mehla 5, SGGS p.612)

The Lord is also ever-seeing and ever-hearing us. He is also ever-near and ever with us. He
is with us and afar at the same time. The Lord is ever-present with us as well, but He is also far in
the sense that our senses cannot reach Him. He is beyond our understanding and intellect. As
mentioned in Gurbani, the Lord is:

ਸਰਬ ਿਨਵਾਸੀ ਸਦਾ ਅਲNਪਾ ਤPਹੀ ਸQਿਗ ਸਮਾਈ ॥

(ਅQਕ 684)
Sarab Niwaasee Sadaa Alaypaa Tauhee Sang Samaaee
The Lord accompanies all, resides in everyone, yet He is untouched.
(SGGS p. 684)

He resides within all, and yet He is untouched and untouchable by all. Just as the sun's rays
can touch dirt, but doesn't become dirty by association. The Lord is within everyone, within every
human being. However, the greed of the human being does not touch the Lord. The anger within
human beings cannot touch the Lord. He is within everyone, but is untouched by the qualities
within the human beings. He remains ever as Himself. He is the one spiritual truth in the spiritual
planes. His speech is harmonious and has a musical quality to it. As the door within us opens,
which means that as our asleep consciousness wakes up until it is fully awakened, we will be able to
hear this sweet melodious sound of the Lord. This sound is evident in the spiritual planes.

ਚNਿਤ ਅਚNਤ ਮMੜ ਮਨ ਮNਰN ਬਾਜN ਅਨਹਦ ਬਾਜਾ ॥ (ਅQਕ 856)

Chayt Achayt Moorh Man Mayray Baajay Anhad Baajaa
Remember the Lord, O foolish mind, and hear the unstruck current.

O, foolish mind, remember the Lord. Keep on remembering the Lord (knocking the door),
and you will be able to hear the unstruck current. This unstruck current has been mentioned
countless times in the Teachings of the Gurus recorded in Siri Guru Granth Sahib Ji.
ਿਬਨਵQਿਤ ਨਾਨਕL ਗLਰ ਚਰਣ ਲਾਗN ਵਾਜN ਅਨਹਦ ਤMਰN ॥ (ਅQਕ 922)
Binvant Naanak Gur Charan Lagay Vaajay Anhad Tooray
Nanak prays to the Guru's feet, the unstruck current resounds. (SGGS p. 922)

The unstruck instruments will start resounding. The unstruck speech will start to be heard.
In other words, that sound, which is produced without striking anything together, will be heard.
This enjoyment of the Lord within us is not only something that educated people can reach. It is in
reach of everyone, regardless of caste, creed, or status.

ਜP Jਾਣੀ ਗPਿਵQਦL ਿਧਆਵO ॥ ਪਿੜਆ ਅਣਪਿੜਆ ਪਰਮ ਗਿਤ ਪਾਵO ॥

(ਗਉੜੀ ਮ: ੫ ਅQਕ 197)
Jo Praanee Govind Dheyaavai, Parheyaa Anhparheyaa param gat pawai
Whosoever remembers the Lord, they are liberated regardless of whether they are literate or not.
(Raag Gauri Mehla 5, SGGS p. 197)

Keep on doing this simran (this remembrance of the Lord), keep on doing it as long as the
Lord has not resided within your breath. Keep on doing it as long as every hair on your body does
not light up with the Light of the Lord. Keep on doing it as long as you have not yet received or
reached that great enjoyment that resides within you.

ਗLਰਮLਿਖ ਰPਿਮ ਰPਿਮ ਹਿਰ ਿਧਆਵO ॥

(ਰਾਮਕਲੀ ਮ: ੧ ਿਸਧ ਗPਸਿਟ ਅQਕ 941)
Gurmukh rome rome Har Dheaavai
The true disciple of the Guru remembers the Lord until all the hairs on the body are resounding with the Lord's Name.
(Raag Raamkalee, Mehla 1, Siddh Ghosht, SGGS p. 941)