BHAGOUTI/ ਭਗਉਤੀ

The word Bhagouti/ ਭਗਉਤੀ have several meanings. Mahan Kosh defines it as venerable, or adorable God (from Bhagvati/goddess Durga) as well as goddess or sword- ਭਗਵਾਨ ਦਾ ਉਪਾਸ਼ਕ, ਵੈਸ਼ਨਵ ਭਗਤ, ਵਿਸ਼ਨੂੰ ਦਾ ਉਪਾਸ਼ਕ (2) ਭਗਤੀ ਕਰਨ ਵਾਲਾ. This word has been used in AGGS several times with different meanings to address God or goddess Durga or sword/great power etc. as well as the Prayer (Ardas) and Chandi di Vaar:


The first part of the "Ardas", the opening of Sikh prayer invokes the names of the Sikh Gurus, was written by the 10^th guru in the chapter (Vaar) of Devi Chandi, s Chiritar of DG: 

ੴ ਵਾਹਿਗੁਰੂ ਜੀ ਕੀ ਫਤਹ ॥
ਸ੍ਰੀ ਭਗਉਤੀ ਜੀ ਸਹਾਇ ॥
ਵਾਰ ਸ੍ਰੀ ਭਗਉਤੀ ਜੀ ਕੀ ॥
ਪ੍ਰਿਥਮ ਭਗੌਤੀ ਸਿਮਰਿ ਕੈ ਗੁਰੁ ਨਾਨਕ ਲਈਂ ਧਿਆਇ ॥
ਫਿਰ ਅੰਗਦ ਗੁਰ ਤੇ ਅਮਰਦਾਸੁ ਰਾਮਦਾਸੈ ਹੋਈਂ ਸਹਾਇ ॥
ਅਰਜਨ ਹਰਿਗੋਬਿੰਦ ਨੋ ਸਿਮਰੌ ਸ੍ਰੀ ਹਰਿਰਾਇ ॥
ਸ੍ਰੀ ਹਰਿ ਕਿਸ਼ਨ ਧਿਆਈਐ ਜਿਸ ਡਿਠੇ ਸਭਿ ਦੁਖਿ ਜਾਇ ॥
ਤੇਗ ਬਹਾਦਰ ਸਿਮਰਿਐ ਘਰ ਨਉ ਨਿਧਿ ਆਵੈ ਧਾਇ ॥
ਸਭ ਥਾਈਂ ਹੋਇ ਸਹਾਇ ॥੧॥

Translation:

Victory to the Glorious Gurus. May Sri Bhagauti Ji assists us, I write the ode of Sri Bhagauti Ji.
First I recall Bhagauti, (Whose symbol is the sword) and then I reflect on Guru Nanak.
Then Guru Angad, Guru Amar Das, and Guru Ram Das may help us.
I reflect on Guru Arjun, Guru Har Gobind, and Guru Har Rai.
I remember Guru Har Kishan, whose sight all the sufferings vanish.
Then I do remember Guru Tegh Bahadur, through whose grace the nine treasures come to my house. May they be helpful to us everywhere?  -----DG, Page, 119

The rest of the Ardas (Prayer) was added in the 20th century (1920) by few elected Sikh officials and formed SGPC under English government suggestion and guidance. It is still being prolonged with additions by local priests depending on the occasion.

The author describes the emergence of Goddess Chandi as a force that destroys the demons.

ਤੈ ਹੀ ਦੁਰਗਾ ਸਾਜਿ ਕੈ ਦੈਤਾ ਦਾ ਨਾਸੁ ਕਰਾਇਆ ॥
ਤੈਥੋਂ ਹੀ ਬਲੁ ਰਾਮ ਲੈ ਨਾਲ ਬਾਣਾ ਦਹਸਿਰੁ ਘਾਇਆ ॥
ਤੈਥੋਂ ਹੀ ਬਲੁ ਕ੍ਰਿਸਨ ਲੈ ਕੰਸੁ ਕੇਸੀ ਪਕੜਿ ਗਿਰਾਇਆ ॥
ਤੈਥੋਂ ਹੀ ਬਲੁ ਕ੍ਰਿਸਨ ਲੈ ਕੰਸੁ ਕੇਸੀ ਪਕੜਿ ਗਿਰਾਇਆ ॥
ਬਡੇ ਬਡੇ ਮੁਨਿ ਦੇਵਤੇ ਕਈ ਜੁਗ ਤਿਨੀ ਤਨੁ ਤਾਇਆ ॥
ਕਿਨੀ ਤੇਰਾ ਅੰਤੁ ਨ ਪਾਇਆ ॥੨॥

God! By creating Durga, caused the destruction of demons.

Rama received power from you to kill Ravana with arrows.

Krishna received power from you to throw down Kansa by catching his hair.

The great sages and gods, even practicing great austerities for several ages; do not know your limits.

Guru Amar Das in Siri Raag defines Bhagauti:

ਸੋ ਭਗਉਤੀ ਜੋੁ ਭਗਵੰਤੈ ਜਾਣੈ ॥

ਗੁਰ ਪਰਸਾਦੀ ਆਪੁ ਪਛਾਣੈ ॥

ਧਾਵਤੁ ਰਾਖੈ ਇਕਤੁ ਘਰਿ ਆਣੈ ॥

ਜੀਵਤੁ ਮਰੈ ਹਰਿ ਨਾਮੁ ਵਖਾਣੈ ॥

ਐਸਾ ਭਗਉਤੀ ਉਤਮੁ ਹੋਇ ॥

ਨਾਨਕ ਸਚਿ ਸਮਾਵੈ ਸੋਇ ॥

So bẖag­uṯī jo bẖagvanṯai jāṇai. Gur parsādī āp pacẖẖāṇai. Ḏẖāvaṯ rākẖai ikaṯ gẖar āṇai. Jīvaṯ marai har nām vakẖāṇai. Aisā bẖag­uṯī uṯam ho­ė. Nānak sacẖ samāvai so­ė.

One who knows the Benevolent God is the true Bhagauti. By Guru's Grace, he is self-realized. He restrains his wandering mind and brings it back to its own home within the self. He remains dead while yet alive, and he chants the Name of Immortal God. Such a Bhagauti is most exalted. O Nanak, he merges into the True One. -----Guru Amar Das, Siri Raag, AGGS, Page, 88

Guru Arjun uses the word in different settings in Siri Ragas, Gauri, Ramkali, and Parbhati:

ਭਗਉਤੀ ਰਹਤ ਜੁਗਤਾ ॥
ਜੋਗੀ ਕਹਤ ਮੁਕਤਾ ॥
ਤਪਸੀ ਤਪਹਿ ਰਾਤਾ ॥੨॥

Bẖag­uṯī rahaṯ jugṯā. Jogī kahaṯ mukṯā.Ŧapsī ṯapėh rāṯā. 

The worshipper of Bhagauti practices self-discipline. the Yogi speaks of liberation, and the ascetic is absorbed in asceticism. -----Guru Arjun, Siri Raag, AGGS, Page, 71-7
       

ਭਗਉਤੀ ਭਗਵੰਤ ਭਗਤਿ ਕਾ ਰੰਗੁ॥

ਤਿਸੁ ਭਗਉਤੀ ਕੀ ਮਤਿ ਊਤਮ ਹੋਵੈ॥

ਨਾਨਕ ਐਸਾ ਭਗਉਤੀ ਭਗਵੰਤ ਕਉ ਪਾਵੈ॥

Bẖag­uṯī bẖagvanṯ bẖagaṯ kā rang. Ŧis bẖag­uṯī kī maṯ ūṯam hovai. Nānak aisā bẖag­uṯī bẖagvanṯ ka­o pāvai.

The true Bhagauti loves the devotional worship of God. The wisdom of such a Bhagauti becomes supreme. O Nanak, such a Bhagauti attains God.-----Guru Arjun, Raag Gauri, AGGS, Page, 274

ਕੋਈ ਕਹਤਉ ਅਨੰਨਿ ਭਗਉਤੀ ॥

ਮੋਹਿ ਦੀਨ ਹਰਿ ਹਰਿ ਓਟ ਲੀਤੀ ॥

Ko­ī kahṯa­o annan bẖag­uṯī. Mohi ḏīn har har ot līṯī.

Some claim that they are devotees of the One God alone. I am meek and seek the shelter and support of the Eternal God.-----Guru Arjun, Raag Ramkali, AGGS, Page, 912-17

Conclusion:

IMHO this word could be used for God by individuals without attachment to any religious rituals or symbols or Maya. It should be left to the individual for his/her own discretion rather than making any judgment on its use.

ਇਤੁ ਸੰਜਮਿ ਪ੍ਰਭੁ ਕਿਨ ਹੀ ਨ ਪਾਇਆ ॥

ਭਗਉਤੀ ਮੁਦ੍ਰਾ ਮਨੁ ਮੋਹਿਆ ਮਾਇਆ ॥

Iṯ sanjam parabẖ kin hī na pā­i­ā. Bẖag­uṯī muḏrā man mohi­ā mā­i­ā.

The Bhagauti attempts to find God with rituals of religious symbols of sacred ear-rings but his mind remains enticed by Maya. No one has ever found God in this way.-----Guru Arjun, Raag Parbhati, AGGS, Page, 1348-2

Chandi di Vaar

Chandi di Vaar, also known as Vaar Sri Bhagauti Ji is a composition included in the 5th chapter of Dasam Granth. It is based on an episode from the Sanskrit work Markandeya Purana describes the conflict between the Gods and the Demons. In the ballad, the mythological goddess (see Chandi) is transformed into a liberating divine power in the form of a sword, that crushes perpetrators of falsehood.

Chandi di Vaar has been traditionally attributed to Guru Gobind Singh, however, its actual authorship remains disputed. In his religious court at Anandpur Sahib, the Guru had employed 52 poets, who translated several classical texts into Braj Bhasha. Most of the writing compiled at

Anandpur Sahib was lost while the Guru's camp was crossing the Sirsa River before the Battle of Chamkaur. Later, Bhai Mani Singh compiled all the available works under the title Dasam Granth. The traditional scholars claim that all the works in Dasam Granth were composed by the Guru himself, on the basis of Bhai Mani Singh's letter. However, many scholars dispute this claim, saying that some of the content is out of tune with the tenets of Sikhism, and must have been composed by an unknown follower.

Dharam Pal Ashta considers Chandi di Vaar as one of the finest Punjabi poetry written. It abounds in imagery: arrows fall like heavy showers, lightning comes down hissing like snakes, soldiers are locked in mortal combat like wild beasts. This song was popularly sung by the Sikh soldiers on their way to the battlefield.

Meaning of Bhagauti

Bhagauti stands for God and sometimes for the sword which is identified with God.

References:

1. Gurbachan Singh Talib. The Impact of Guru Gobind Singh on Indian Society. Guru Gobind Singh Foundation. p. 59.

2. Gurbhagat Singh. Literature and Folklore after Poststructuralism. p. 89.

3. Guru Gobind Singh Sahib. "http://www.sgpc.net/gurus/gurugobind.asp". Shiromani Gurudwara Parbandhak Committee.

4. Amaresh Datta, Ed (2006). The Encyclopaedia of Indian Literature (Volume One (A To Devo), Volume 1. Sahitya Akademi. p. 888. ISBN 9788126018031.

5. McLeod, W. H. (2005-07-28). Historical dictionary of Sikhism. Rowman& amp; Littlefield. pp. 44–. ISBN 9780810850880. http://books.google.com/?id=ma3G-hjh6SwC;pg=PA44. Retrieved 2 June 2010.

6. Banerjee, Dr. Anil Chander (April 1981). "Guru Gobind Singh and Shakhtieult". The Sikh Review No. 378: 32.

BIBAYK BUDHI/INFINITE WISDOM (ਬਿਬੇਕ ਬੁੱਧੀ)

ABSTRACT        

                                                                                                                                                              

Bibayk-(ਬਿਬੇਕ) meaning - ਵਿਚਾਰ, ਗਲ ਦਾ ਠੀਕ ਸਰੂਪ ਨਿਸਚਿਤ ਕਰਨ ਦੀ ਕਿਰਿਆ, ਨਿਰਣਾ ਕਰਨ ਦੀ ਕਿਰਿਆ, ਨਿਰਣਾ ਸ਼ਕਤੀ-ਵਿਚਾਰ ਵਾਲੀ, ਨਿਰਣੇ ਵਾਲੀ -ਤਤ ਗਿਆਨ, ਸੁਧ ਵਿਚਾਰ- Discrimination, a religious or conscious or high principled man, knowledge, insight.

Budh/Budhi- (ਬੁਧਿ/ ਬੁੱਧੀ) meaning- ਅਕਲ, ਸਮਝ- Intellect.

ਜਹ ਕਰਣੀ ਤਹ ਪੂਰੀ ਮਤਿ ॥

ਕਰਣੀ  ਬਾਝਹੁ  ਘਟੇ  ਘਟਿ  ॥੩॥
Jah karṇī ṯah pūrī maṯ. Karṇī bājẖahu gẖate gẖat. 

When one's actions are right, the understanding is perfect. Without good deeds, it becomes more and more deficient. ------Guru Nanak, Sri Raag, AGGS, Page, 25-3

                     -----------------------------------------------------

To know about outward events is not the same as to understand reality. It is to perceive the essential nature of things. The best-informed man is not necessarily the wisest, as there is a danger that precisely in the multiplicity of his knowledge he will lose sight of what is real. But on the other hand, knowledge of an apparently trivial detail quite often makes it possible to see into the depth of things. The wise man will seek to acquire the best possible knowledge about reality, but without becoming dependent upon this knowledge.

Bibayk Budhi- (ਬਿਬੇਕ ਬੁੱਧੀ) ਗਲ ਦਾ ਠੀਕ ਸਰੂਪ ਨਿਸਚਿਤ ਕਰਨ ਦੀ ਅਕਲ
- The intellect of understanding or discriminating -Infinite Wisdom.

ਤਿਲਕੁ ਲਿਲਾਟਿ ਜਾਣੈ ਪ੍ਰਭੁ ਏਕੁ ॥

ਬੂਝੈ ਬ੍ਰਹਮੁ ਅੰਤਰਿ ਬਿਬੇਕੁ ॥
Ŧilak lilāt jāṇai parabẖ ėk.Būjẖai barahm anṯar bibėk.

Let the knowledge of the One God be the ceremonial mark on your forehead. Let the realization that God is within you be your discrimination.----Guru Nanak, Raag Asa, AGGS, Page, 355-7

ਅਕਲਿ ਏਹ ਨ ਆਖੀਐ ਅਕਲਿ ਗਵਾਈਐ ਬਾਦਿ ॥

ਅਕਲੀ ਸਾਹਿਬੁ ਸੇਵੀਐ ਅਕਲੀ ਪਾਈਐ ਮਾਨੁ ॥

ਅਕਲੀ ਪੜ੍ਹ੍ਹਿ ਕੈ ਬੁਝੀਐ ਅਕਲੀ ਕੀਚੈ ਦਾਨੁ ॥

ਨਾਨਕੁ ਆਖੈ ਰਾਹੁ ਏਹੁ ਹੋਰਿ ਗਲਾਂ ਸੈਤਾਨੁ ॥

Akal ėh na ākẖī¬ai akal gavā¬ī¬ai bāḏ. Aklī sāhib sėvī¬ai aklī pā¬ī¬ai mān. Aklī paṛĥ kai bujẖī¬ai aklī kīcẖai ḏān. Nānak ākẖai rāhu ėhu hor galāʼn saiṯān.

To indulge in disputation is to lose sense-such is not the way of wisdom. By wisdom God is served, by wisdom honor is obtained. By wisdom are the books interpreted; by wisdom, charity is dispensed. This is the path to God all others are Demon’s (ਅਸੁਰ) prompting, says Nanak.-----Guru Nanak, Raag Sarang, AGGS, Page, 1245

To recognize the significant in the factual is wisdom and understanding say Guru Amar Das in Siri Raag:

ਪਾਖੰਡਿ ਭਗਤਿ ਨ ਹੋਵਈ ਦੁਬਿਧਾ ਬੋਲੁ ਖੁਆਰੁ ॥

ਸੋ ਜਨੁ ਰਲਾਇਆ ਨਾ ਰਲੈ ਜਿਸੁ ਅੰਤਰਿ ਬਿਬੇਕ ਬੀਚਾਰੁ ॥

Pakẖand bẖagaṯ na hova­ī ḏubiḏẖā bol kẖu­ār. So jan ralā­i­ā nā ralai jis anṯar bibėk bīcẖār.

Hypocrisy is not devotion-speaking words of duality leads only to misery. Those humble beings who are filled with a keen understanding and meditative contemplation-even though they intermingle with others, they remain distinct.-----Guru Amar Das, Siri Raag, AGGS, Page, 28-17

ਗੁਰਮੁਖਿ ਗਿਆਨੁ ਬਿਬੇਕ ਬੁਧਿ ਹੋਇ ॥

ਹਰਿ ਗੁਣ ਗਾਵੈ ਹਿਰਦੈ ਹਾਰੁ ਪਰੋਇ ॥

ਪਵਿਤੁ ਪਾਵਨੁ ਪਰਮ ਬੀਚਾਰੀ ॥

ਜਿ ਓਸੁ ਮਿਲੈ ਤਿਸੁ ਪਾਰਿ ਉਤਾਰੀ ॥
Gurmukẖ gi­ān bibėk buḏẖ ho­ė. Har guṇ gāvai hirḏai hār paro▫e.Paviṯ pāvan param bīcẖārī.Jė os milai ṯis pār uṯārī.

The Guru oriented is blessed with spiritual wisdom and discerning intellect. He sings the Glorious Praises of God and weaves this garland into his heart. He becomes the purest of the pure, a being of supreme understanding. Whoever he meets, he saves and carries across.-----Guru Amar Das, Raag Gauri, AGGS, Page, 317-9

ਸਭ ਮਹਿ ਜਾਨਉ ਕਰਤਾ ਏਕ ॥

ਸਾਧਸੰਗਤਿ ਮਿਲਿ ਬੁਧਿ ਬਿਬੇਕ ॥

ਦਾਸੁ ਸਗਲ ਕਾ ਛੋਡਿ ਅਭਿਮਾਨੁ ॥

ਨਾਨਕ ਕਉ ਗੁਰਿ ਦੀਨੋ ਦਾਨੁ ॥੪॥੨੫॥

Sabẖ mėh jān▫o karṯā ek. Sāḏẖsangaṯ mil buḏẖ bibėk. Ḏās sagal kā cẖẖod abẖimān. Nānak ka▫o gur ḏīno ḏān. 

I recognize that One Creator is contained in all. Joining the Company of the Holy, my understanding is refined. I have become the servant of all; I have renounced my ego and pride. The Guru has given this gift to Nanak. -----Guru Arjun, Raag Asa, AGGS, Page, 377-4

ਨਾਮੁ ਏਕੁ ਅਧਾਰੁ ਭਗਤਾ ਈਤ ਆਗੈ ਟੇਕ ॥

ਕਰਿ ਕ੍ਰਿਪਾ ਗੋਬਿੰਦ ਦੀਆ ਗੁਰ ਗਿਆਨੁ ਬੁਧਿ ਬਿਬੇਕ ॥
Nām ek aḏẖār bẖagṯā īṯ āgai tek. Kar kirpā gobinḏ ḏī­ā gur gi­ān buḏẖ bibėk.

The Name of God is the support of Its devotees; in this world, and in the world hereafter, it is their anchor and support. The Guru has given me the divine wisdom and a discriminating intellect with  mercy and kindness of God.-----Guru Arjun, Raag Gujri, AGGS, Page, 501-5

ਜਾਨਿ ਅਜਾਨ ਭਏ ਹਮ ਬਾਵਰ ਸੋਚ ਅਸੋਚ ਦਿਵਸ ਜਾਹੀ ॥

ਇੰਦ੍ਰੀ ਸਬਲ ਨਿਬਲ ਬਿਬੇਕ ਬੁਧਿ ਪਰਮਾਰਥ ਪਰਵੇਸ ਨਹੀ ॥
Jān ajān bẖa­ė ham bāvar socẖ asocẖ ḏivas jāhī. Inḏrī sabal nibal bibėk buḏẖ parmārath parvės nahī.

We do not know what we need to know, and we have become insane. We do not consider what we should consider; our days are passing away. Our passions are strong, and our discriminating intellect is weak; we have no access to the supreme objective.-----Ravidas, Raag Sorath, AGGS, Page, 658-11

ਸਤਸੰਗਤਿ ਮਿਲਿ ਬਿਬੇਕ ਬੁਧਿ ਹੋਈ ॥

ਪਾਰਸੁ ਪਰਸਿ ਲੋਹਾ ਕੰਚਨੁ ਸੋਈ ॥੩॥
Saṯsangaṯ mil bibėk buḏẖ ho­ī Pāras paras lohā kancẖan so▫ī.

Joining the True Congregation, discriminating understanding is attained. That iron which touches the Philosopher's Stone becomes gold. -----Kabir, Raag Asa, AGGS, Page, 481-4

Conclusion:

The function of wisdom is to discriminate between good and evil. A wise outlook, plan, or course of action is the ability to discern or judge what is true, and right. The perfection of wisdom and the end of true philosophy is to proportion our wants to our possessions, our ambitions to our capacities, we will then be a happy and a virtuous people.

ਨਾਨਕ ਪਰਖੇ ਆਪ ਕਉ ਤਾ ਪਾਰਖੁ ਜਾਣੁ ॥

ਰੋਗੁ ਦਾਰੂ ਦੋਵੈ ਬੁਝੈ ਤਾ ਵੈਦੁ ਸੁਜਾਣੁ ॥

Nānak parkẖe āp ka▫o ṯā pārakẖ jāṇ.Rog ḏārū ḏovai bujẖai ṯā vaiḏ sujāṇ.

O Nanak, if someone judges himself, only then is he known as a real judge. If someone understands both the disease and the medicine, only then is he a wise physician.-----Guru Angad, Raag Majh, AGGS, Page 147

ਭਾਈ ਰੇ ਗੁਰਮੁਖਿ ਬੂਝੈ ਕੋਇ ॥

ਬਿਨੁ ਬੂਝੇ ਕਰਮ ਕਮਾਵਣੇ ਜਨਮੁ ਪਦਾਰਥੁ ਖੋਇ ॥
Bẖā▫ī re gurmukẖ būjẖai ko▫e Bin būjẖė karam kamāvṇė janam paḏārath kẖo­ė.

O Siblings of Destiny, one who becomes Guru oriented and understands this is very rare. To act without understanding is to lose the treasure of this human life.-----Guru Amar Das, Sri Raag, AGGS, Page, 33-2

ਜਾ ਕੈ ਜੀਅ ਜੈਸੀ ਬੁਧਿ ਹੋਈ ॥

ਕਹਿ ਕਬੀਰ ਜਾਨੈਗਾ ਸੋਈ ॥
Jā kai jī­a jaisī buḏẖ ho­ī, Kahi Kabīr jānaigā so­ī.

According to the wisdom within the mind, says Kabir, so does one come to understand?-----Kabir, Gauri Bawan Akhri, AGGS, Page, 343-2

BIDH (ਬਿਧਿ)/ TECHNIQUE/ JUGATI/ਜੁਗਤਿ/ਜੁਗਤੀ/ਜੁਗਤ

 TO REACH THE UNREACHABLE GOD

Bidh (ਬਿਧਿ)-Technique (1) ਢੰਗ, ਤਰੀਕੇ, ਜੁਗਤ, ਤਰਕੀਬ, ਪ੍ਰਕਾਰ, ਵਿੱਧੀ (2) ਹਾਲਤ (3) ਪ੍ਰਕਾਰ, ਵੰਨਗੀ ਤਰ੍ਹਾਂ, ਜੁਗਤੀ (4) ਬਣਤ (5) ਢੋਹ, ਅਵਸਰ (6) ਸਿਆਣਪ, ਸੁਚੱਜ (7) ਤਰ੍ਹਾਂ (8) ਮਲ, ਤਥ.

Jugati/ ਜੁਗਤਿ/ਜੁਗਤੀ/ਜੁਗਤ means way, method, manner, way of living- Tip, hint, device (1) ਰਹਿਣੀ, ਢੰਗ, ਜੀਵਨ ਜਾਚ (2) ਵਿਉਂਤ, ਢੰਗ, ਤਰੀਕਾ (3) ਪ੍ਰਬੰਧ (4) ਯੋਗਤਾ, ਸਮਰਥਾ (5) ਸੰਸਾਰਕ ਕਾਮਯਾਬੀ (ਸਫਲਤਾ) (6) ਜੁਗਤੀ ਵਾਲੇ (7) ਜੁੜਿਆ ਹੋਇਆ- ਸੰ. ਯੁਕ੍ਤਿ. {ਸੰਗ੍ਯਾ}. ਤਦਬੀਰ. "ਜੋਗੀ ਜੁਗਤਿ ਨ ਜਾਣੈ ਅੰਧ". (ਧਨਾ ਮਃ ੧)। (2) ਤਰਕ. ਦਲੀਲ. "ਜੁਗਤਿਸਿੱਧ ਇਹ ਬਾਤ". (ਸਲੋਹ)। (3) ਤ਼ਰੀਕ਼ਾ. ਢੰਗ. ਇਆਹੂ ਜੁਗਤਿ ਬਿਹਾਨੇ ਕਈ ਜਨਮ ਹੈ". (ਸੁਖਮਨੀ)। (4) ਮ. "ਜੀਅ ਜੁਗਤਿ ਜਾਕੈ ਹੈ ਹਾਥਿ". (ਗਉ ਮਃ ੫)। (5) ਯੋਗ੍ਯਤਾ "ਜੋ ਵਰਤਾਏ ਸਾਈ<ਪ੍ਰਬੰਧ. ਇੰਤਜਾ ਜੁਗਤਿ". (ਸੁਖਮਨੀ).

The way to meet and merge in God and to cross the worldly ocean (ਭਵਜਲ) is by attempting to become Guru oriented, blessed by the Grace of God/Guru (ਗੁਰਪਰਸਾਦਿ), in the Holy Company (Sadh Sangat), while being dead yet alive, subduing lower instincts and development of virtues, contemplation, and reflection on the teachings of Sabd Guru.

Gurus Nanak, Amar Das, Ram Das, Arjun asks the question about the technique and answers;

Q. ਕਿਨ ਬਿਧਿ ਸਾਗਰੁ ਤਰੀਐ ॥
Kin biḏẖ sāgar ṯarī­ai.

How can I cross over the world-ocean?

A. ਇਨ ਬਿਧਿ ਸਾਗਰੁ ਤਰੀਐ ॥

ਜੀਵਤਿਆ ਇਉ ਮਰੀਐ ॥ 

In biḏẖ sāgar ṯarī­ai. Jīvṯi­ā i­o marī­ai.

Remaining dead while yet alive, you shall cross over the world-ocean. -----Guru Nanak, Raag Ramkali, AGGS, Page, 877-4 - 8

Q. ਜਾਇ ਪੁਛਾ ਤਿਨ ਸਜਣਾ ਪ੍ਰਭੁ ਕਿਤੁ ਬਿਧਿ ਮਿਲੈ ਮਿਲਾਇ ॥
Jā­ė pucẖẖā ṯin sajṇā parabẖ kiṯ biḏẖ milai milā­ė

 I go and ask my friends, How can I meet and merge with God?

A. ਹਉ ਗੁਰ ਸਰਣਾਈ ਢਹਿ ਪਵਾ ਕਰਿ ਦਇਆ ਮੇਲੇ ਪ੍ਰਭੁ ਸੋਇ ॥
 Ha­o gur sarṇā­ī dẖeh pavā kar ḏa­i­ā mėlė parabẖ so­ė.

I have come and collapsed in the Guru's Sanctuary. In His Kindness, He has united me with God. -----Guru Amar Das, Sri Raag, AGGS, Page, 39-16 -19

Q. ਹਰਿ ਕਿਤੁ ਬਿਧਿ ਪਾਈਐ ਸੰਤ ਜਨਹੁ ਜਿਸੁ ਦੇਖਿ ਹਉ ਜੀਵਾ ॥
Har kiṯ biḏẖ pā­ī­ai sanṯ janhu jis ḏėkẖ ha­o jīvā.

How can God be obtained, O Saints? Seeing It, my life is sustained.-----Guru Amar Das, Raag Gauri Bairagan, AGGS, Page, 163

A. ਗੁਰ ਕੈ ਸਬਦਿ ਭੇਦਿਆ ਇਨ ਬਿਧਿ ਵਸਿਆ ਮਨਿ ਆਇ ॥
Gur kai sabaḏ bẖėḏi­ā in biḏẖ vasi­ā man ā­ė.

Through the Word of the Guru's Sabd, God’s mystery is known and in this way, It comes to dwell in the mind. -----Guru Amar Das, Raag Bihagrha, AGGS, Page, 555-12

Q. ਮੇਰਾ ਸਤਿਗੁਰੁ ਪਿਆਰਾ ਕਿਤੁ ਬਿਧਿ ਮਿਲੈ ॥

Mėrā saṯgur pi­ārā kiṯ biḏẖ milai.

How can I meet my Beloved True Guru?

A. ਗੁਰਿ ਸਤਿਗੁਰਿ ਦਾਤੈ ਪੰਥੁ ਬਤਾਇਆ ਹਰਿ ਮਿਲਿਆ ਆਇ ਪ੍ਰਭੁ ਮੇਰੀ ॥
Gur saṯgur ḏāṯai panth baṯā­i­ā har mili­ā ā­ė parabẖ mėrī.

The Guru, the True Guru, the Giver, has shown me the Way; my God came and met me. -----Guru Ram Das, Raag Gauri, AGGS, Page, 168-12 and170-17

Q. ਹਰਿ ਦਸਹੁ ਸੰਤਹੁ ਜੀ ਹਰਿ ਖੋਜੁ ਪਵਾਈ ਜੀਉ ॥
Har ḏashu sanṯahu jī har kẖoj pavā­ī jī­o.

Show me the way to God, Dear Saints; I am searching all over for It.

A. ਸਤਿਗੁਰੁ ਤੁਠੜਾ ਦਸੇ ਹਰਿ ਪਾਈ ਜੀਉ ॥

Saṯgur ṯuṯẖ­ṛā ḏasė har pā­ī jī­o.

The Kind and Compassionate True Guru has shown me the Way, and I have found God.-----Guru Ram Das, Raag Gauri, AGGS, Page, 175-13

Q. ਕਿਤੁ ਬਿਧੀਐ ਕਿਤੁ ਸੰਜਮਿ ਪਾਈਐ ॥

ਕਹੁ ਸੁਰਜਨ ਕਿਤੁ ਜੁਗਤੀ ਧਿਆਈਐ ॥

 Kiṯ biḏẖī­ai kiṯ sanjam pā­ī­ai. Kaho surjan kiṯ jugṯī ḏẖi­ā­ī­ai.

In what way, and by what discipline, is God obtained? Tell me, O good man, by what means can we meditate on God.                                  

A. ਜੋ ਮਾਨੁਖੁ ਮਾਨੁਖ ਕੀ ਸੇਵਾ ਓਹੁ ਤਿਸ ਕੀ ਲਈ ਲਈ ਫੁਨਿ ਜਾਈਐ ॥

ਨਾਨਕ ਸਰਨਿ ਸਰਣਿ ਸੁਖ ਸਾਗਰ ਮੋਹਿ ਟੇਕ ਤੇਰੋ ਇਕ ਨਾਈਐ ॥

Jo mānukẖ mānukẖ kī sėvā oh ṯis kī la­ī la­ī fun jā­ī­ai. Nānak saran saraṇ sukẖ sāgar mohi     tėk ṯėro ik nā­ī­ai.

If one human being serves another human being, the one served stands by him. Nanak seeks Your Sanctuary and Protection, O, God, ocean of peace; Nanak takes the Support of Your Name alone. -----Guru Arjun, Raag Bilawal, AGGS, Page, 822

Q. ਕਿਨਿ ਬਿਧਿ ਮਿਲੀਐ ਕਿਨਿ ਬਿਧਿ ਬਿਛੁਰੈ ਇਹ ਬਿਧਿ ਕਉਣੁ ਪ੍ਰਗਟਾਏ ਜੀਉ ॥

Kin biḏẖ milī­ai kin biḏẖ bicẖẖurai ih biḏẖ ka­uṇ pargatā­ė jī­o.

How can one meet God? How is one separated from God? Who can reveal the way to me?

A. ਗੁਰਮੁਖਿ ਮਿਲੀਐ ਮਨਮੁਖਿ ਵਿਛੁਰੈ ਗੁਰਮੁਖਿ ਬਿਧਿ ਪ੍ਰਗਟਾਏ ਜੀਉ ॥

Gurmukẖ milī­ai manmukẖ vicẖẖurai gurmukẖ biḏẖ pargatā­ė jī­o.

Guru Oriented is united with God, while the Self-Willed is separated from It. The Guru oriented reveals the way. -----Guru Arjun, Raag Majh, AGGS, Page, 131-6 - 11

A.    ਰਮਈਆ ਜਪਹੁ ਪ੍ਰਾਣੀ ਅਨਤ ਜੀਵਣ ਬਾਣੀ ਇਨ ਬਿਧਿ ਭਵ ਸਾਗਰੁ ਤਰਣਾ ॥

Rama­ī­ā japahu parāṇī anaṯ jīvaṇ baṇī in biḏẖ bẖav sāgar ṯarṇā.

Meditate on God, O mortal being, through the Word of Its Sabd; you shall be blessed with eternal life. In this way, shall you cross over the terrifying world-ocean? -----Kabir, Sri Raag, AGGS, Page, 92-2

Guru Arjun describes the way (ਬਿਧਿ) in Raag Asa- i.e. Contemplation of Naam, eradicating attachment to Maya, singing in holy congregations, and devotional love of God lead to enlightenment by various Saints.

ਗੋਬਿੰਦ ਗੋਬਿੰਦ ਗੋਬਿੰਦ ਸੰਗਿ ਨਾਮਦੇਉ ਮਨੁ ਲੀਣਾ ॥

ਆਢ ਦਾਮ ਕੋ ਛੀਪਰੋ ਹੋਇਓ ਲਾਖੀਣਾ ॥

ਬੁਨਨਾ ਤਨਨਾ ਤਿਆਗਿ ਕੈ ਪ੍ਰੀਤਿ ਚਰਨ ਕਬੀਰਾ ॥

ਨੀਚ ਕੁਲਾ ਜੋਲਾਹਰਾ ਭਇਓ ਗੁਨੀਯ ਗਹੀਰਾ ॥

ਰਵਿਦਾਸੁ ਢੁਵੰਤਾ ਢੋਰ ਨੀਤਿ ਤਿਨਿ ਤਿਆਗੀ ਮਾਇਆ ॥

ਪਰਗਟੁ ਹੋਆ ਸਾਧਸੰਗਿ ਹਰਿ ਦਰਸਨੁ ਪਾਇਆ ॥

ਸੈਨੁ ਨਾਈ ਬੁਤਕਾਰੀਆ ਓਹੁ ਘਰਿ ਘਰਿ ਸੁਨਿਆ ॥

ਹਿਰਦੇ ਵਸਿਆ ਪਾਰਬ੍ਰਹਮੁ ਭਗਤਾ ਮਹਿ ਗਨਿਆ॥

ਇਹ ਬਿਧਿ ਸੁਨਿ ਕੈ ਜਾਟਰੋ ਉਠਿ ਭਗਤੀ ਲਾਗਾ ॥

ਮਿਲੇ ਪ੍ਰਤਖਿ ਗੁਸਾਈਆ ਧੰਨਾ ਵਡਭਾਗਾ ॥
Gobinḏ gobinḏ gobinḏ sang nāmḏė­o man līṇā. Ādẖ ḏām ko cẖẖīpro ho­i­o lākẖīṇā. Bunnā ṯannā ṯi­āg kai parīṯ cẖaran kabīrā. Nīcẖ kulā jolāharā bẖa­i­o gunīy gahīrā. Raviḏās dẖuvanṯā dẖor nīṯ ṯin ṯi­āgī mā­i­ā. Pargat ho­ā sāḏẖsang har ḏarsan pā­i­ā. Sain nā­ī buṯkārī­ā oh gẖar gẖar suni­ā. Hirḏė vasi­ā pārbarahm bẖagṯā meh gani­ā. Ih biḏẖ sun kai jātro uṯẖ bẖagṯī lāgā. Milė parṯakẖ gusā­ī­ā ḏẖannā vadbẖāgā.

Naam Dev's mind was absorbed into God, Gobind, Gobind, Gobind. The calico-printer, worth half a shell, became worth millions. Abandoning weaving and stretching thread, Kabir enshrined love for God's lotus feet. A weaver from a lowly family became an ocean of excellence. Ravi Das, who used to carry dead cows every day, renounced the world of Maya. He became famous in the Company of the Holy and obtained the Blessed Vision of God's Sight. Sain, the barber, the village drudge, became famous in each and every house. The Supreme God dwelled in his heart, and he was counted among the devotees. Hearing this, Dhanna the Jaat applied himself to devotional worship. God of the Universe met him personally; Dhanna was so very blessed.-----Guru Arjun, Raag Asa, AGGS, Page, 488

What all this actually comes to; is to stay in bliss and happiness, being dead while alive as Guru Arjun describes it in Raag Gauri:

ਕਿਨ ਬਿਧਿ ਕੁਸਲੁ ਹੋਤ ਮੇਰੇ ਭਾਈ ॥

ਕਿਉ ਪਾਈਐ ਹਰਿ ਰਾਮ ਸਹਾਈ ॥

ਕੁਸਲੁ ਨ ਗ੍ਰਿਹਿ ਮੇਰੀ ਸਭ ਮਾਇਆ ॥

ਊਚੇ ਮੰਦਰ ਸੁੰਦਰ ਛਾਇਆ ॥

ਲਸਕਰ ਜੋੜੇ ਨੇਬ ਖਵਾਸਾ ॥

ਗਲਿ ਜੇਵੜੀ ਹਉਮੈ ਕੇ ਫਾਸਾ ॥

ਰਾਜੁ ਕਮਾਵੈ ਦਹ ਦਿਸ ਸਾਰੀ ॥

ਮਾਣੈ ਰੰਗ ਭੋਗ ਬਹੁ ਨਾਰੀ ॥

ਜਿਉ ਨਰਪਤਿ ਸੁਪਨੈ ਭੇਖਾਰੀ ॥

ਏਕੁ ਕੁਸਲੁ ਮੋ ਕਉ ਸਤਿਗੁਰੂ ਬਤਾਇਆ ॥

ਹਰਿ ਜੋ ਕਿਛੁ ਕਰੇ ਸੁ ਹਰਿ ਕਿਆ ਭਗਤਾ ਭਾਇਆ ॥

ਜਨ ਨਾਨਕ ਹਉਮੈ ਮਾਰਿ ਸਮਾਇਆ ॥

ਇਨਿ ਬਿਧਿ ਕੁਸਲ ਹੋਤ ਮੇਰੇ ਭਾਈ ॥

ਇਉ ਪਾਈਐ ਹਰਿ ਰਾਮ ਸਹਾਈ ॥

Kin biḏẖ kusal hoṯ mėrė bẖā­ī. Ki­o pā­ī­ai har rām sahā­ī. Kusal na garihi mėrī sabẖ mā­i­ā. Ūcẖė manḏar sunḏar cẖẖā­i­ā. Jẖūṯẖė lālacẖ janam gavā­i­ā. Hasṯī gẖoṛė ḏėkẖ vigāsā. Laskar joṛė nėb kẖavāsā. Gal jėvṛī ha­umai kė fāsā. Rāj kamāvai ḏah ḏis sārī. Māṇai rang bẖog baho nārī. Ji­o narpaṯ supnai bẖėkẖārī. Ėk kusal mo ka­o saṯgurū baṯā­i­ā. Har jo kicẖẖ karė so har ki­ā bẖagṯā bẖā­i­ā. Jan Nānak ha­umai mār samā­i­ā. In biḏẖ kusal hoṯ mėrė bẖā­ī. I­o pā­ī­ai har rām sahā­ī.

How can happiness be found, O my Siblings of Destiny? How can God our Help and Support, be found? There is no happiness in owning one's own home, in all of Maya, or in lofty mansions casting beautiful shadows. In fraud and greed, this human life is being wasted. One is pleased with the sight of his elephants, horses, his armies, his servants, and his soldiers. But the noose of egotism is tightening around his neck. One’s rule may extend in all ten directions; may revel in pleasures, and enjoy many women -but he is just a beggar, who in his dream is a king. The True Guru has shown me that there is only one pleasure. Whatever God does, is pleasing to Its devotee. Servant Nanak has abolished his ego, and he is absorbed in God. This is the way to find happiness, O my Siblings of Destiny. This is the way to find God, our Help and Support.-----Guru Arjun, Raag Gauri, AGGS, Page, 175 &176-4

Conclusion:

Guru Nanak describes the only way union of individual conscience occurs with Universal Conscience in Raag Tilang:

ਇਆਨੜੀਏ ਮਾਨੜਾ ਕਾਇ ਕਰੇਹਿ ॥

ਆਪਨੜੈ ਘਰਿ ਹਰਿ ਰੰਗੋ ਕੀ ਨ ਮਾਣੇਹਿ ॥

ਸਹੁ ਨੇੜੈ ਧਨ ਕੰਮਲੀਏ ਬਾਹਰੁ ਕਿਆ ਢੂਢੇਹਿ ॥

ਭੈ ਕੀਆ ਦੇਹਿ ਸਲਾਈਆ ਨੈਣੀ ਭਾਵ ਕਾ ਕਰਿ ਸੀਗਾਰੋ ॥

ਤਾ ਸੋਹਾਗਣਿ ਜਾਣੀਐ ਲਾਗੀ ਜਾ ਸਹੁ ਧਰੇ ਪਿਆਰੋ ॥

ਇਆਣੀ ਬਾਲੀ ਕਿਆ ਕਰੇ ਜਾ ਧਨ ਕੰਤ ਨ ਭਾਵੈ ॥

ਕਰਣ ਪਲਾਹ ਕਰੇ ਬਹੁਤੇਰੇ ਸਾ ਧਨ ਮਹਲੁ ਨ ਪਾਵੈ ॥

ਵਿਣੁ ਕਰਮਾ ਕਿਛੁ ਪਾਈਐ ਨਾਹੀ ਜੇ ਬਹੁਤੇਰਾ ਧਾਵੈ ॥

ਲਬ ਲੋਭ ਅਹੰਕਾਰ ਕੀ ਮਾਤੀ ਮਾਇਆ ਮਾਹਿ ਸਮਾਣੀ ॥

ਇਨੀ ਬਾਤੀ ਸਹੁ ਪਾਈਐ ਨਾਹੀ ਭਈ ਕਾਮਣਿ ਇਆਣੀ ॥

ਜਾਇ ਪੁਛਹੁ ਸੋਹਾਗਣੀ ਵਾਹੈ ਕਿਨੀ ਬਾਤੀ ਸਹੁ ਪਾਈਐ ॥ 

ਜੋ ਕਿਛੁ ਕਰੇ ਸੋ ਭਲਾ ਕਰਿ ਮਾਨੀਐ ਹਿਕਮਤਿ ਹੁਕਮੁ ਚੁਕਾਈਐ ॥

ਜਾ ਕੈ ਪ੍ਰੇਮਿ ਪਦਾਰਥੁ ਪਾਈਐ ਤਉ ਚਰਣੀ ਚਿਤੁ ਲਾਈਐ ॥

ਸਹੁ ਕਹੈ ਸੋ ਕੀਜੈ ਤਨੁ ਮਨੋ ਦੀਜੈ ਐਸਾ ਪਰਮਲੁ ਲਾਈਐ ॥

ਏਵ ਕਹਹਿ ਸੋਹਾਗਣੀ ਭੈਣੇ ਇਨੀ ਬਾਤੀ ਸਹੁ ਪਾਈਐ ॥

ਆਪੁ ਗਵਾਈਐ ਤਾ ਸਹੁ ਪਾਈਐ ਅਉਰੁ ਕੈਸੀ ਚਤੁਰਾਈ ॥

ਸਹੁ ਨਦਰਿ ਕਰਿ ਦੇਖੈ ਸੋ ਦਿਨੁ ਲੇਖੈ ਕਾਮਣਿ ਨਉ ਨਿਧਿ ਪਾਈ ॥

ਆਪਣੇ ਕੰਤ ਪਿਆਰੀ ਸਾ ਸੋਹਾਗਣਿ ਨਾਨਕ ਸਾ ਸਭਰਾਈ ॥

ਐਸੈ ਰੰਗਿ ਰਾਤੀ ਸਹਜ ਕੀ ਮਾਤੀ ਅਹਿਨਿਸਿ ਭਾਇ ਸਮਾਣੀ ॥

ਸੁੰਦਰਿ ਸਾਇ ਸਰੂਪ ਬਿਚਖਣਿ ਕਹੀਐ ਸਾ ਸਿਆਣੀ ॥

I­ānṛī­ė mānṛā kā­ė karėhi. Āpnaṛai gẖar har rango kī na māṇeh. Saho nėṛai ḏẖan kammlī­ė bāhar ki­ā dẖūdẖėhi. Bẖai kī­ā ḏeh salā­ī­ā naiṇī bẖāv kā kar sīgāro. Ŧā sohagaṇ jāṇī­ai lāgī jā saho ḏẖarė pi­āro. I­āṇī bālī ki­ā karė jā ḏẖan kanṯ na bẖāvai. Karaṇ palāh karė bahuṯėrė sā ḏẖan mahal na pāvai. viṇ karmā kicẖẖ pā­ī­ai nāhī jė bahuṯėrā ḏẖāvai. Lab lobẖ ahaʼnkār kī māṯī mā­i­ā māhi samāṇī. Inī bāṯī saho pā­ī­ai nāhī bẖa­ī kāmaṇ i­āṇī. Jā­ė pucẖẖahu sohāgaṇī vāhai kinī bāṯī saho pā­ī­ai. Jo kicẖẖ karė so bẖalā kar mānī­ai hikmaṯ hukam cẖukẖā­ī­ai. Jā kai parėm paḏārath pā­ī­ai ṯa­o cẖarṇī cẖiṯ lā­ī­ai. Saho kahai so kījai ṯan mano ḏījai aisā parmal lā­ī­ai. Ėv kaheh sohāgaṇī bẖaiṇė inī bāṯī saho pā­ī­ai. Āp gavā­ī­ai ṯā saho pā­ī­ai a­or kaisī cẖaṯurā­ī. Saho naḏar kar ḏėkẖai so ḏin lėkẖai kāmaṇ na­o niḏẖ pā­ī. Āpṇė kanṯ pi­ārī sā sohagaṇ Nānak sā sabẖrā­ī. Aisė rang rāṯī sahj kī māṯī ahinis bẖā­ė samāṇī. Sunḏar sā­ė sarūp bicẖkẖaṇ kahī­ai sā si­āṇī.

O foolish and ignorant soul-bride, why are you so proud? Within the home of your own self, why do you not enjoy the Love of your God? Your Husband God is so very near, O foolish bride; why do you search for It outside? Apply the Fear of God as the mascara to adorn your eyes, and make the Love of God your ornament. Then, you shall be known as a devoted and committed soul-bride, when you enshrine love for your Husband God. What can the silly young bride do, if she is not pleasing to her Husband? She may plead and implore so many times, but still, such a bride shall not obtain the Mansion of God. Without the karma of good deeds, nothing is obtained, although she may run around frantically. She (Soul) is intoxicated with greed, pride and egotism, and engrossed in Maya. She cannot obtain her Husband in these ways; the young bride is so foolish! Go and ask the happy, pure soul-brides, how did they obtain their Husband? Whatever God (Husband) does, accept that as good; do away with your own cleverness and self-will. By God’s Love, true wealth is obtained; link your consciousness to Its lotus feet. As your Husband directs, so you must act; surrender your body and mind to It, and apply this perfume to yourself. So speaks the happy soul-bride, O, sister; in this way, the Husband God is obtained. Give up your selfhood, and so obtain your Husband;  other clever tricks are of no use? When the Husband looks upon the soul-bride with Its Gracious Glance, that day is historic - the bride obtains the nine treasures. She, who is loved by her Husband God, is the true soul-bride; O Nanak, she is the queen of all. Thus she is imbued with God’s Love, intoxicated with delight; day and night, she is absorbed in God’s Love. She is beautiful, glorious and brilliant; she is known as truly wise.-----Guru Nanak, Raag Tilang, AGGS, Page, 722

ਸਾਧੋ ਕਉਨ ਜੁਗਤਿ ਅਬ ਕੀਜੈ ॥

ਜਾ ਤੇ ਦੁਰਮਤਿ ਸਗਲ ਬਿਨਾਸੈ ਰਾਮ ਭਗਤਿ ਮਨੁ ਭੀਜੈ ॥

ਮਨੁ ਮਾਇਆ ਮਹਿ ਉਰਝਿ ਰਹਿਓ ਹੈ ਬੂਝੈ ਨਹ ਕਛੁ ਗਿਆਨਾ ॥

ਕਉਨੁ ਨਾਮੁ ਜਗੁ ਜਾ ਕੈ ਸਿਮਰੈ ਪਾਵੈ ਪਦੁ ਨਿਰਬਾਨਾ ॥

ਭਏ ਦਇਆਲ ਕ੍ਰਿਪਾਲ ਸੰਤ ਜਨ ਤਬ ਇਹ ਬਾਤ ਬਤਾਈ ॥

ਸਰਬ ਧਰਮ ਮਾਨੋ ਤਿਹ ਕੀਏ ਜਿਹ ਪ੍ਰਭ ਕੀਰਤਿ ਗਾਈ ॥

ਰਾਮ ਨਾਮੁ ਨਰੁ ਨਿਸਿ ਬਾਸੁਰ ਮਹਿ ਨਿਮਖ ਏਕ ਉਰਿ ਧਾਰੈ ॥

ਜਮ ਕੋ ਤ੍ਰਾਸੁ ਮਿਟੈ ਨਾਨਕ ਤਿਹ ਅਪੁਨੋ ਜਨਮੁ ਸਵਾਰੈ ॥

Sāḏẖo ka­un jugaṯ ab kījai. Jā ṯė ḏurmaṯ sagal bināsai rām bẖagaṯ man bẖījai. Man mā­i­ā meh urajẖ rahi­o hai būjẖai nah kacẖẖ gi­ānā. Ka­un nām jag jā kai simrai pāvai paḏ nirbānā. Sarab ḏẖaram māno ṯih kī­ė jih parabẖ kīraṯ gā­ī. Bẖa­ė ḏa­i­āl kirpāl sanṯ jan ṯab ih bāṯ baṯā­ī. Rām nām nar nis bāsur meh nimakẖ ėk ur ḏẖārai. Jam ko ṯarās mitai Nānak ṯih apuno janam savārai.

Holy people: what way should I now adopt, by which all evil-mindedness may be dispelled, and the mind may inundate in devotional worship to God. My mind is entangled in Maya; it knows nothing at all of the spiritual wisdom. What is that Name, by contemplating which the world, might attain the state of Nirvana (Salvation)? When the Saints became kind and compassionate, they told me to understand that whoever sings God's Praises in the holy congregation has performed all religious rituals. One who enshrines God's Name in his heart night and day - even for an instant - has his fear of Death eradicated, and his life is approved and fulfilled, says Nanak.-----Guru Tegh Bahadur, Raag, Ramkali, AGGS, Page, 902