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Vadee vadi-aa-ee vaday kee gurmukh bolaataa


pa-orhee goojree kee vaar mehlaa 3
Pauree: Goojaree Ki Vaar, Third Mehl

sabh jag fir mai daykhi-aa har iko daataa.
Roaming over the entire world, I have seen that the Lord is the only Giver.

upaa-ay kitai na paa-ee-ai har karam biDhaataa.
The Lord cannot be obtained by any device at all; He is the Architect of Karma.

gur sabdee har man vasai har sehjay jaataa.
Through the Word of the Guru's Shabad, the Lord comes to dwell in the mind, and the Lord is easily revealed within.

andrahu tarisnaa agan bujhee har amrit sar naataa.
The fire of desire within is quenched, and one bathes in the Lord's Pool of Ambrosial Nectar.

vadee vadi-aa-ee vaday kee gurmukh bolaataa.
The great greatness of the great Lord God - the Gurmukh speaks of this.

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Found this following beautiful and blissful piece of Gyan from Gurbani by a brother gursikh on the net, which I would like to share it with the Sangat here.
The Meaning of Shabad Guru Surat Dhun Chela:
Holy Word as Soul Teacher


Bhai Sahib Kirpal Singh Gill* (Malaysia)

* World Spiritual Foundation, Kripapuri, 8 Jalan 16/5, 46350 Petaling Jaya. Kuala Lumpur. Malaysia.
E-mail: grace@world-spiritual-foundation.ong.

The Divine dynamic power or Naam Shabad is the true teacher. The Experience of its Awakening (Surat Dhun) is Discipleship (Chela). This enigmatic yet pragmatic – proverbial statement appears in the Siddh Gosht, Ramkali, Bani of the founding prophet of the Sikhs, Sri Guru Nanak Dev Ji. It consists of 73 stanzas, which mainly embody a synopsis of answers to searching questions put to the Prophet by the premier Yogic Order of the 15th century India. These answers cover a wide variety of spiritual Reality and Truth. It thus lays down in brief the central basis of true Religion and of Sikhism in particular.

As a corollary, it puts into proper perspective the prevailing beliefs and notions held by the Yogic cults of the times, who were then toting around some of their misleading views to the masses of India. As such, the Sidh Gosht (Discussion with the Sidhas) is most revealing, inspirational and elevating. It embodies primordial truths of how the Soul, the Atma of man, can claim its high heritage by aligning into rightful resonance with the Param-Atma, the Cosmic Creator.

Among a host of other equally mystical and metaphoric outpourings, "Shabad Guru Surat Dhun Chela", stands out as a cardinal Divine direction, which demands a comprehensive cognition of its true meaning and import. It is a far-reaching, penetrative and all-embracing pervasive pointer, which, when adequately understood and thereafter imbibed, opens the door to ultimate solace and salvation. We shall then need no external Master or Guru, to give us answers to our multifarious daily doubts and difficulties. Such is its importance and value, that the entire teaching of the Sri Guru Granth Sahib (S.G.G.S.) can be encapsulated into its mystical allegory. The metaphor employed in it has hitherto defied a thorough and comprehensive comprehension of its true meaning.

Let us try to unravel the mystical meaning behind this cryptic directive. Permit me to mention as a prelude, that until and unless one is already blessed with the actual experience and feeling of the profound spiritual states of ecstasy and euphoria in meaningful meditation (Simran/Bhagti), variously alluded to as Vismaat, Rangan, Kheira, Wajjad, Anand, etc., one will never be able to fully grasp and understand the Divine meaning behind this and many other such mystical utterances enshrined in our sanctified Scriptures. Until then, we will keeep on giving only literal interpretations and providing merely academic expositions, thus inadvertently and ignorantly, misleading the masses. Such renderings and dissertations, when wantonly and egoistically continued, can even reach blasphemous proportions, which perforce have to be repaid in unimaginable and hellish after-lives. Hence, it is prudent to be mindful of our present inadequacies and incompetence’s and thus wait for the ripe moment when God, through His benevolence and grace, has eventually prepared us for such an onerous task of correct Gurbani translations.

What is Shabad: The first word Shabad depending upon the context in which it occurs, can have four main connotations. They are,

(i) The Word, or Teaching of the Guru, which, in its elevated connotation, originates from God.

(ii) Through the Teaching of the Guru and /or God.

(iii) The all-pervading Divine power which percolates the entire Universe. This is also alluded to as Naam or Naam Kalla which is resident inside of man but normally in a dormant, inert state.

"Nau nidh amrit prabh ka naam, theyhee mei is kaa bisraam" (sukhmani) meaning, "The providential Naam which can bestow us with the nine Treasures and is a Nectar, is resident inside of man in a restful, dormant state".

(iv) The fourth meaning is, "the process and the actual and a vibratory experience of this awakening of Naam Kala", which under normal circumstances is usually lying sleeping, and dormant but docile in man, as brought out under (iii) above.

In the title phrase under review, this first word Shabad carries all the four meanings hretofore enumerated, but more empathetically the connotation at (iii) above, which is Naam Kala (the Holy Life Force). Additionally, it also refers to the hidden aspect of God within us, the Jeev-Atma, which has the potential of manifesting a multitudinal attribute of the Creator.

Who is Guru: This second word Guru does not require much explaining:

It simply means a Guide, a Master, someone who removes darkness, an Enlightener. But the third and fourth words, Surat dhun need careful study.

What is Surat? Just like the words Shabad Surat and also Dhun, reflect many a meaning depending upon the context in which they are employed. Surat can mean.

(i) Ordinary Consciousness.

(ii) Sub and Superconsciousness, the Budhi.

(iii) Inner superior knowledge; knowing.

(iv) Attention, Contemplation, profound Prayer/Meditation.

There is a cogent quotation from Bhai Gurdas Ji’s Varaan which uses the words Shabad and Surat in the context of the meaning enumerated above:

"Raag naad Sabkoe Sunai, Shabad Surat Samjai Veirloee" meaning.

"Each and sundry listen to melodious music (practice of praise of the Divine in devotional Bhagti); only a fortunate few can understand (imbibe and feel) the depth of such devotion".

As you will note, this quotation of Bhai Gurdas Ji is itself rather enigmatic and is replete with mystical meaning.

In the title phrase under consideration, this word, Surat reflects all the various definitions listed above, but more particularly those under (ii), (iii) and (iv).

Where Does Dhun Dwell? The word Dhun can also be used in various applications and connotations such as:

(i) Sound, Spontaneous utterance or Reaction, as referred to in the S.G.G.S. Ramakali by Guru Nanak," .... Dhun Vaajei anhad ghoeraa..."
(ii) Vibration, Trembling, Ecstatic and Euphoric Feeling and Experience.

(iii) Echo, Reverberation, Automatic Outcome, Spontaneity.

(iv) A Song or Tune’s basic central theme, as in the Science of Music (Sangeet Vidya).

In the title phrase under deliberation, this word Dhun manifests all the meanings categorised under (i), (ii) and (iii) above, but more pregnantly that listed at (ii), which is a Feeling, a religious spiritual Experience and Reaction, variously referred to as Anhad Dhun, Shabad Dhun, Akaath Kathaa, etc.

Who is Chela: The last word Chela has also here a deeper and more profound meaning than ordinarily attributed to it, which is a Disciple. In the phrase under discussion it is more akin to Discipleship or, better still, Receivership.

Having briefly explained the meaning of each word, the correct translation or interpretation of this famous proverbial but pragmatic and pithy passage, "Shabad Guru Surat Dhun Chela", would read as below :

Having laid down the possible meanings of each word in the unique quotation under review, a translation of it is herewith attempted, which perforce may yet require further elucidation:

"The potentially powerful and all-pervading Naam Kalla lying dormant within man, is our eternal and ever present Guru and Godly Guide (Shabad Guru). We become the Recipients (Cheilla, Discipleship) of its ever available guidance always from within, when it is awakened into a vibrant, ecstatic and euphoric feeling and experience in effortless spontaneity (Surat Dhun)".

The above translation although appearing as a fairly detailed interpretation, would still require further clarification to render it more readable and understandable to an average Gursikh’ most of whom are still neophytes into the deeper spiritual insights of Gurbani.

Naam and Shabad – As Manifest Divinity

Before we can delve deeply into Gurbani, we must, first and foremost, get established in our minds that on most occasions where the word Naam appears in the Gurbani, it does not connote a mere name of God, but a tangible entity, and a power-house of a tremendously potent and powerful source of all-pervading energy, normally lying still, dormant and inert in man. The following passages from the Sukhamani Sahib will make this point clear.

"Naam kei dhaarei agaas pathaal. Naam thei dhaarei sagal akaar. Naam kei dhaarei pureiaan sabh bhavan" meaning :-

"All the planets, whole Galaxies and the entire Cosmos is created and subsequently supported and sustained in their proper and precise orbits, by the Divine Power of Naam".

Again, it is recorded, towards the end of the formal Sikh Ardaas, "Nanak Naam Chadhthee Kellaah, Terei Bhanei Sarbat Thaa Bhellaa".
We have seldom, if ever, suspected that in this daily prayer/ardaas of the Sikhs, that Naam is succinctly defined directly as a Chardee Kalla, a Power House of limitless Energy that is never depleted but is ever in ascendancy, i.e. always self-replenishing and exuberant, which only God, the primordial Creator can actuate.

The Awakening of Consciousness:

As already pointed out under the third attribute of Shabad above, Naam is also resident inside of man, but normally existing in an inert and dormant state. This can be awakened but only through God’s Grace and Benevolence, after we adopt a stance of total, utter and unconditional surrender / submission to the depths of the Divine within, during our meditation moments in meaningful worship. This is corroborated in the SGGS as follows:

Page 268: "Asthir Bhagti Sadh ki Saran, Nanak jap jap jeevai Har kei Charan" - meaning:

"The highest form of meditation (Bhagti) is carried out by completely surrendering oneself to God. Nanak liveth by worshipping submissively in a totally surrendered state".

Please note that "Saad" here does not mean a Sadhu or a Saint, but God Himself, and since God, the formless all-pervading presence, cannot have any feet, "Har Ke charan" also alludes to surrender in complete submission.

SGGS Page 754:

"Har Ki Bhagti Sadh rung raatei, houmei vichoen jaallei", meaning

"Meditation (Bhagti) actuated by God is always accompanied by a feeling of ecstasy and a reaction (rung raatei) when the egoistic and other such self-willed tendencies are exterminated".

The Arousal of Surat(i):

When this all important charismatic commodity of the (Naam Kalla) is awakened from its state of slumber (Bisraam), it must leave behind in its wake, a tell-tale sign and an ecstatic experience. How could it be that when this great sleeping giant (Naam Kalla) is aroused and awakened inside of us, that we will not receive any sort of feeling and experience? Surely, we must! If inspite of our many holistic efforts, there occurs none of the prescribed experiences, as copiously described in our Sanctified Scriptures, then we can be certain that it has indeed not yet been stirred into the requisite - and much sought-after -awakening, variously termed as Naam Rung, Naam Rus, Naam daan (Gift of the awakened Naam), Naam Praaptee, Naam melai ("Nanak Naam melai Taan Jiwaan, Tan mun theewei Hariaah") – This is the last sentence in SGGS on Page 1429 meaning:

"Only when I received this Gift of the awakened Naam, can I be considered as really alive and living, resulting in my Body/Mind complex blooming in radiance".

SGGS Page 279: "Naam rung sarab sukh hoei. Bud-bhagee kesai prapat hoei", meaning:
"The experience of the arousal of Naam Power gives complete peace and solace, but only the fortunate few can attain this high state".

The dire need for the "Naam Rung", the awakening in ecstasy of this Holy Life Force, is further emphasised in the next quotation which we regularly recite in our morning obligatory prayers, without paying any heed to its importance and, least of all, how to go about imbibing its Truth!

SGGS Page 4 (Japji Sahib):

"Bhareeai mutt pappaan kai sung. Oh dhopai nawai (naam) kai rung" - meaning:

"When our mind and being are polluted brimful by sinful activities, this is cleansed and purified through a vibrant stirring of the awakened Naam power (in meditation)".

It is only when the holy word (Shabad) within us has been stirred into an awakening that we are able to communicate meaningfully with the Divine centre, the Shabad Guru within us, which is the direct representative of the Param-Atma, the all-knowing aspect of our Being. He will then provide us with answers and solutions to any question or doubt which we need to pose to it.

The modus operandi of such sanctified and charismatic communication is through the vehicle of an ecstatic experience (Surat Dhun), similar to what we may have been used to receiving, in our usual Simran-Bhagti (Meditation) sessions. The more sensitivity we have been gifted to experience, during these mystical higher states of altered consciousness (Surat Dhun), the more accurately will we begin to receive the desired answers.
These could manifest into a variety of vibrant and dynamic modes, including physical, mental, visual (visions), auditory (Sunanaa), vocal (Akath Kathaa), Sensory, i.e. through all our other supplementary senses, which our body-mind complex is capable of responding to.

Through all these responses we assume the metaphoric receivership role of a Cheillaah. This is how the Master, the Shabad Guru, the motivating Naam Power within us, becomes the internal Guide and how our recipient and responsive aspect, assumes the Discipleship (Cheillaah) through the all important link of a sensitised Surat Dhun.

This is similar to the Guru-Cheillaah relationship, where the Guru is the Giver and the Cheillaah, the Disciple is usually the Receiver. We are then able to claim our high heritage bestowed upon us by the Creator, and thence, we do not have to seek any external Guru or Guide, because we have, at long last ,found Him resplendent within our own noble being. Then the search stops, for we begin to become recipients of bountiful blessings of the awakened Shabad, the Divine Guru within us. You may now turn back to the "True Translation" appended above, to grasp and comprehend its fuller meaning and thus appreciate its importance.


Sat Sree Akal.

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A small mahima of beant  Wahiguru Akal Purukh.-

Aiso Dhanee guvind hamaaraa

Raag Bhairao, Panchvee Patshahee Dhan Dhan Guru Arjun Dev Maharaj:


koit ibsn kIny Avqwr ]
kot bisan keenay avtaar.
He created millions of incarnations of Vishnu.

koit bRhmMf jw ky DRmswl ]
kot barahmand jaa kay Dharamsaal.
He created millions of universes as places to practice righteousness.

koit mhys aupwie smwey ]
kot mahays upaa-ay samaa-ay.
He created and destroyed millions of Shivas.

koit bRhmy jgu swjx lwey ]1]
kot barahmay jag saajan laa-ay. ||1||
He employed millions of Brahmas to create the worlds. ||1||

AYso DxI guivMdu hmwrw ]
aiso Dhanee guvind hamaaraa.
Such is my Lord and Master, the Lord of the Universe.

brin n swkau gux ibsQwrw ]1] rhwau ]
baran na saaka-o gun bisthaaraa. ||1|| rahaa-o.
I cannot even describe His Many Virtues. ||1||Pause||

koit mwieAw jw kY syvkwie ]
kot maa-i-aa jaa kai sayvkaa-ay.
Millions of Mayas are His maid-servants.

koit jIA jw kI ishjwie ]
kot jee-a jaa kee sihjaa-ay.
Millions of souls are His beds.

koit aupwrjnw qyrY AMig ]
kot upaarjanaa tayrai ang.
Millions of universes are the limbs of His Being.

koit Bgq bsq hir sMig ]2]
kot bhagat basat har sang. ||2||
Millions of devotees abide with the Lord. ||2||

koit CqRpiq krq nmskwr ]
kot chhatarpat karat namaskaar.
Millions of kings with their crowns and canopies bow before Him.

koit ieMdR TwFy hY duAwr ]
kot indar thaadhay hai du-aar.
Millions of Indras stand at His Door.

koit bYkuMT jw kI idRstI mwih ]
kot baikunth jaa kee daristee maahi.
Millions of heavenly paradises are within the scope of His Vision.

koit nwm jw kI kImiq nwih ]3]
kot naam jaa kee keemat naahi. ||3||
Millions of His Names cannot even be appraised. ||3||

koit pUrIAq hY jw kY nwd ]
kot pooree-at hai jaa kai naad.
Millions of celestial sounds resound for Him.

koit AKwry cilq ibsmwd ]
kot akhaaray chalit bismaad.
His Wondrous Plays are enacted on millions of stages.

koit skiq isv AwigAwkwr ]
kot sakat siv aagi-aakaar.
Millions of Shaktis and Shivas are obedient to Him.

koit jIA dyvY AwDwr ]4]
kot jee-a dayvai aaDhaar. ||4||
He gives sustenance and support to millions of beings. ||4||

koit qIrQ jw ky crn mJwr ]
kot tirath jaa kay charan majhaar.
In His Feet are millions of sacred shrines of pilgrimage.

koit pivqR jpq nwm cwr ]
kot pavitar japat naam chaar.
Millions chant His Sacred and Beautiful Name.

koit pUjwrI krqy pUjw ]
kot poojaaree kartay poojaa.
Millions of worshippers worship Him.

koit ibsQwrnu Avru n dUjw ]5]
kot bisthaaran avar na doojaa. ||5||
Millions of expanses are His; there is no other at all. ||5||

koit mihmw jw kI inrml hMs ]
kot mahimaa jaa kee nirmal hans.
Millions of swan-souls sing His Immaculate Praises.

koit ausqiq jw kI krq bRhmMs ]
kot ustat jaa kee karat barahmans.
Millions of Brahma's sons sing His Praises.

koit prlau Epiq inmK mwih ]
kot parla-o opat nimakh maahi.
He creates and destroys millions, in an instant.

koit guxw qyry gxy n jwih ]6]
kot gunaa tayray ganay na jaahi. ||6||
Millions are Your Virtues, Lord - they cannot even be counted. ||6||

koit igAwnI kQih igAwnu ]
kot gi-aanee katheh gi-aan.
Millions of spiritual teachers teach His spiritual wisdom.

koit iDAwnI Drq iDAwnu ]
kot Dhi-aanee Dharat Dhi-aan.
Millions of meditators focus on His meditation.

koit qpIsr qp hI krqy ]
kot tapeesar tap hee kartay.
Millions of austere penitents practice austerities.

koit munIsr muoin mih rhqy ]7]
kot muneesar mon meh rahtay. ||7||
Millions of silent sages dwell in silence. ||7||

Aivgq nwQu Agocr suAwmI ] pUir rihAw Gt AMqrjwmI ]
avigat naath agochar su-aamee. poor rahi-aa ghat antarjaamee.
Our Eternal, Imperishable, Incomprehensible Lord and Master, the Inner-knower, the Searcher of hearts, is permeating all hearts.

jq kq dyKau qyrw vwsw ]
jat kat daykh-a-u tayraa vaasaa.
Wherever I look, I see Your Dwelling, O Lord.

nwnk kau guir kIE pRgwsw ]8]2]5]
naanak ka-o gur kee-o pargaasaa. ||8||2||5||
The Guru has blessed Nanak with enlightenment.

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Edited by harsharan000
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Visar naahee ayvad daatay


We ask for many things from our Sachay Patshah Akal Purukh, and He bountifully satisfies our desires.

This may be our reason of pain and sorrow, and our continuity in the wheel of 84.

But Dhan Dhan Satguru Sachaya Patshah Guru Arjun Dev Maharaj, tells us in His following bachans below, what to really ask from Him.

saa buDh deejai jit visrahi naahee.
Give me that state of mind, by which I may not forget You.

saa mat deejai jit tuDh Dhi-aa-ee.
Give me that understanding, by which I may meditate on You.

And, when He grants this our sincere Ardaas at His Lotus Feet, something extraordinary  takes place within us:

saas saas tayray gun gaavaa ot naanak gur charnaa jee-o.
I sing Your Glorious Praises with each and every breath. Nanak takes the Support of the Guru's Feet.

We start singing His wadeeayee, and get His sarnagatee, by placing ourselves at His Lotus Feet.


Sat Sree Akal.

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