NAAM, DAN, ISHNAN/ਨਾਮੁ ਦਾਨੁ ਇਸਨਾਨੁ
ABSTRACT
Sikh Gurus emphasized three religious practices as a way of life in Sikh congregational gatherings of the time, Naam (remembering God's Name for internal purity), Dan (contributing to the community), and Ishnaan (bathing in a sacred tank/sarovar for external purity and in the Gurbani/Sabd for internal purification). Among these three, external bath (Ishnaan) was regarded as a means to an end, not an end in itself, which erroneously has taken priority over the internal bath due to spiritual ignorance. Guru Nanak comments on the subject in Raag, Asa:
ਇਕਿ ਗਿਰਹੀ ਸੇਵਕ ਸਾਧਿਕਾ ਗੁਰਮਤੀ ਲਾਗੇ ॥
ਨਾਮੁ ਦਾਨੁ ਇਸਨਾਨੁ ਦ੍ਰਿੜੁ ਹਰਿ ਭਗਤਿ ਸੁ ਜਾਗੇ ॥
Ik girhī sėvak sāḏẖikā gurmaṯī lāgė. Nām ḏān isnān ḏariṛ har bẖagaṯ so jāgė.
Some are householders, servants, and seekers, attached to the Guru's Teachings. They hold fast to the Naam, to charity, to cleansing and purification; they remain awake in devotion to God.----Guru Nanak, Raag Asa, AGGS, Page, 419-5
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NAAM/ਨਾਮ
Naam is much more than recitation of the word says Guru Nanak in Raag Asa and Guru Arjan in Raag Gond:
ਪਾਂਡੇ ਐਸਾ ਬ੍ਰਹਮ ਬੀਚਾਰੁ ॥
ਨਾਮੇ ਸੁਚਿ ਨਾਮੋ ਪੜਉ ਨਾਮੇ ਚਜੁ ਆਚਾਰੁ ॥੧॥ ਰਹਾਉ ॥
ਬਾਹਰਿ ਜਨੇਊ ਜਿਚਰੁ ਜੋਤਿ ਹੈ ਨਾਲਿ ॥
ਧੋਤੀ ਟਿਕਾ ਨਾਮੁ ਸਮਾਲਿ ॥
ਐਥੈ ਓਥੈ ਨਿਬਹੀ ਨਾਲਿ ॥
ਵਿਣੁ ਨਾਵੈ ਹੋਰਿ ਕਰਮ ਨ ਭਾਲਿ ॥੨॥
Pāʼnde aisā barahm bīcẖār Nāmė sucẖ nāmo paṛao nāmė cẖaj ācẖār.rahā▫o. Bāhar jane▫ū jicẖar joṯ hai nāl.Ḏẖoṯī tikā nām samāl.Aithai othai nibhī nāl.viṇ nāvai hor karam na bẖāl.
O Pandit, O religious scholar, contemplate God's name in such a way that it is your inner cleanliness, your study, is your wisdom, and way of life. Pause. The outer sacred thread is worthwhile only as long as the Divine Light is within. So make the remembrance of the Naam, the Name of the God, your loin-cloth and the ceremonial mark on your forehead. Here and hereafter, the Name alone shall stand by you. Do not seek any other actions, except the Name. -----Guru Nanak, Raag Asa, AGGS, Page, 355-3
The way of life of a Sikh is altruism, which actually is devotional worship of God says Guru Nanak in Japji and Raag Asa:
ਸੁਣਿਆ ਮੰਨਿਆ ਮਨਿ ਕੀਤਾ ਭਾਉ ॥
ਵਿਣੁ ਗੁਣ ਕੀਤੇ ਭਗਤਿ ਨ ਹੋਇ ॥
Suṇi▫ā mani▫ā man kīṯā bẖā▫o. Vin Goun Keetay Bhagat Na Ho-ay.
Suṇi▫ā mani▫ā man kīṯā bẖā▫o. Vin Goun Keetay Bhagat Na Ho-ay.
Listening and believing with love and humility in your mind, without virtue, there is no devotional worship.-----Guru Nanak, Japji, AGGS, Page, 4-16
ਕਰਮ ਕਰਤੂਤਿ ਬੇਲਿ ਬਿਸਥਾਰੀ ਰਾਮ ਨਾਮੁ ਫਲੁ ਹੂਆ ॥
ਤਿਸੁ ਰੂਪੁ ਨ ਰੇਖ ਅਨਾਹਦੁ ਵਾਜੈ ਸਬਦੁ ਨਿਰੰਜਨਿ ਕੀਆ ॥
Karam karṯūṯ bėl bisthārī rām nām fal hū¬ā, Ŧis rūp na rėkẖ anāhaḏ vājai sabaḏ niranjan kī¬ā.
The vine of good actions and character has spread out, and it bears the fruit of God's Name. The Name has no form or outline; it vibrates with the unstruck Sound Current; through the Word of the Sabd, the Immaculate God is revealed.-----Guru Nanak, Raag Asa, AGGS, Page, 351-2
ਗਣਤੈ ਸੇਵ ਨ ਹੋਵਈ ਕੀਤਾ ਥਾਇ ਨ ਪਾਇ ॥
ਸਬਦੈ ਸਾਦੁ ਨ ਆਇਓ ਸਚਿ ਨ ਲਗੋ ਭਾਉ ॥
Gaṇṯai sev na hova▫ī kīṯā thā▫e na pā▫e. Sabḏai sāḏ na āio sacẖ na lago bẖāo.
Service to God is not performed by calculations, the deeds of such are not approved, who find no joy, neither attached nor in love with the True Immortal God.-----Guru Ram Das, Raag Sarang Ki Vaar, AGGS, Page, 1246-8
Naam is everywhere and is God in lay terms says Guru Arjun in Raag Gond:
ਨਾਮੁ ਹਮਾਰੇ ਜੀਅ ਕੀ ਰਾਸਿ ॥
ਨਾਮੋ ਸੰਗੀ ਜਤ ਕਤ ਜਾਤ ॥
ਨਾਮੋ ਹੀ ਮਨਿ ਲਾਗਾ ਮੀਠਾ ॥
ਜਲਿ ਥਲਿ ਸਭ ਮਹਿ ਨਾਮੋ ਡੀਠਾ ॥
Nām hamāre jī▫a kī rās. Nāmo sangī jaṯ kaṯ jāṯ. Nāmo hī man lāgā mīṯẖā. Jal thal sabẖ mėh nāmo dīṯẖā.
The Naam is the wealth of my conscience. Wherever I go, the Naam is with me. The Naam is sweet to my mind. I see the Naam in the water, land, and everywhere.-----Guru Arjun, Raag Gond, AGGS, Page, 863
Caution: Mechanical recitation of Word without mental focus, maybe the first step on the path towards spirituality. But there is hardly any progress until one starts understanding, reflecting, and relishing the Sabd thus being lost into it in devotional love. Guru Ram Das in Raag Sarang and Guru Arjun in Mundavani ponder on it:
ਥਾਲ ਵਿਚਿ ਤਿੰਨਿ ਵਸਤੂ ਪਈਓ ਸਤੁ ਸੰਤੋਖੁ ਵੀਚਾਰੋ ॥
ਅੰਮ੍ਰਿਤ ਨਾਮੁ ਠਾਕੁਰ ਕਾ ਪਇਓ ਜਿਸ ਕਾ ਸਭਸੁ ਅਧਾਰੋ ॥
ਜੇ ਕੋ ਖਾਵੈ ਜੇ ਕੋ ਭੁੰਚੈ ਤਿਸ ਕਾ ਹੋਇ ਉਧਾਰੋ ॥
Thāl vicẖ ṯinn vasṯū pa▫ī▫o saṯ sanṯokẖ vīcẖāro. Amriṯ nām ṯẖākur kā paio jis kā sabẖas aḏẖāro. Jė ko kẖāvai jė ko bẖuncẖai ṯis kā hoė uḏẖāro.
Upon this Plate, three things have been placed: Truth, Contentment, and Contemplation. The Ambrosial Nectar of the Naam of God and Master has been placed upon it as well; it is the Support of all. One who eats it and relishes it shall be saved.-----Guru Arjun, Mundavani, AGGS, Page, 1429
CHARITY/ਦਾਨ
It is defined as benevolent goodwill toward others or love of humanity. The charity that hastens to proclaim its good deeds, ceases to be charity and is only pride and ostentation. One should be charitable before wealth makes him greedy. Charity begins at home. If you want to lift yourself up, lift up someone else. In giving, a man receives more than he gives, and the more is in proportion to the worth of the thing given.
Every man must decide whether he will walk in the light of creative altruism or in the darkness of destructive selfishness.-----Martin Luther King Jr.
Charity is one’s generosity and helpfulness especially toward the needy or suffering without asking or even thinking of a reward (Quid pro quo). God cannot be reached through charity and does not equal to Naam says, Guru Nanak:
ਨ ਭੀਜੈ ਦਾਤੀਂ ਕੀਤੈ ਪੁੰਨਿ ॥
ਨ ਭੀਜੈ ਬਾਹਰਿ ਬੈਠਿਆ ਸੁੰਨਿ ॥
Na bẖījai ḏāṯīʼn kīṯai punn. Na bẖījai bāhar baiṯẖi▫ā sunn.
God is not won over by giving donations in charity nor won over by living alone in the wilderness.-----Guru Nanak, Raag Sarang AGGS, Page, 1237-13
ਸਭੁ ਕੋਇ ਮੀਠਾ ਮੰਗਿ ਦੇਖੈ ਖਸਮ ਭਾਵੈ ਸੋ ਕਰੇ ॥
ਕਿਛੁ ਪੁੰਨ ਦਾਨ ਅਨੇਕ ਕਰਣੀ ਨਾਮ ਤੁਲਿ ਨ ਸਮਸਰੇ ॥
Sabẖ ko▫e mīṯẖā mang ḏekẖai kẖasam bẖāvai so kare. Kicẖẖ punn ḏān anėk karṇī nām ṯul na samasrė.
Let everyone ask for sweets, and behold, it is as the God wills. Giving donations to charity, and performing various religious rituals are not equal to the contemplation of the Naam.-----Guru Nanak, Raag Vadhans, AGGS, Page, 566-9
The place of charity in Sikh Thought is explained by Guru Nanak in Raag Sarang to a spiritual teacher:
ਘਾਲਿ ਖਾਇ ਕਿਛੁ ਹਥਹੁ ਦੇਇ ॥
ਨਾਨਕ ਰਾਹੁ ਪਛਾਣਹਿ ਸੇਇ ॥
Gẖāl kẖāė kicẖẖ hathahu ḏėė. Nānak rāhu pacẖẖāṇeh sėė.
Those that eat the bread of their labor and give some in charity, says Nanak, truly recognize the way.-----Guru Nanak, Raag Sarang, AGGS, Page, 1245-9
ISHNAN/BATH/ਇਸ਼ਨਾਨ
It is of two types:
1. Hygienic to remove the outer filth.
2. Spiritual to remove the internal filth.
Hygienic bath- Early morning cold bath or shower is recommended in Sikh Philosophy. It per se has no spiritual value but it promotes the body and mental conditions for a set up for meditation as it removes the night’s slumber as well as external filth. The mind and body are freshened and become ready to be focused on the Word, followed by deliberation, contemplation, and reflection on the message in the day ahead. This sets up a path for spiritual growth and a positive step for a wonderful day ahead for daily activities. The timing of taking the external bath depends on the individual’s need to cleanse the outer filth and his working shift in the western countries.
Spiritual bath- It is to clean the inner filth caused by the five lower instincts, by the teachings of Sabd Guru. The reference to the filth being washed off in the company of the holy is obviously metaphorical. It does not mean that all the bad acts of the past are removed and one can resume the old ways again. It also does not mean that one can do the Ishnaan once a year and be all set for the remainder of the year. Guru Nanak clarifies in Siri Raag;
ਗੁਰੁ ਸਰੁ ਸਾਗਰੁ ਬੋਹਿਥੋ ਗੁਰੁ ਤੀਰਥੁ ਦਰੀਆਉ ॥
ਜੇ ਤਿਸੁ ਭਾਵੈ ਊਜਲੀ ਸਤ ਸਰਿ ਨਾਵਣ ਜਾਉ ॥
Gur sar sāgar bohitho gur ṯirath ḏarīāo, Jė ṯis bẖāvai ūjlī saṯ sar nāvaṇ jāo.
The Guru is the Boat to carry me across the world-ocean; the Guru is the Sacred Shrine of Pilgrimage, the Guru is the Holy River
But, because pilgrims were expected to wash in the water of a sacred pool before approaching the Guru, bathing became one step towards meeting the Guru; the external bath became a prerequisite for the internal bath.
Gurus Nanak in Japji and Guru Amar Das in Raag Ramkali ponders on these baths:
ਭਰੀਐ ਹਥੁ ਪੈਰੁ ਤਨੁ ਦੇਹ ॥
ਪਾਣੀ ਧੋਤੈ ਉਤਰਸੁ ਖੇਹ ॥
ਮੂਤ ਪਲੀਤੀ ਕਪੜੁ ਹੋਇ ॥
ਦੇ ਸਾਬੂਣੁ ਲਈਐ ਓਹੁ ਧੋਇ ॥
ਭਰੀਐ ਮਤਿ ਪਾਪਾ ਕੈ ਸੰਗਿ ॥
ਓਹੁ ਧੋਪੈ ਨਾਵੈ ਕੈ ਰੰਗਿ ॥
Bẖarīai hath pair ṯan ḏėh. Pāṇī ḏẖoṯai uṯras kẖėh. Mūṯ palīṯī kapaṛ hoe. Ḏė sābūṇ laīai oh ḏẖoė. Bẖarīai maṯ pāpā kai sang. Oh ḏẖopai nāvai kai rang.
When the hands, feet and the body are dirty, water can wash away the dirt. When the clothes are soiled and stained by urine, soap can wash them clean. But when the intellect is stained and polluted by sin, it can only be cleansed by the Love of the Name.-----Guru Nanak, Japji, AGGS, Page, 4-11,12
ਸੂਚੇ ਏਹਿ ਨ ਆਖੀਅਹਿ ਬਹਨਿ ਜਿ ਪਿੰਡਾ ਧੋਇ ॥
ਸੂਚੇ ਸੇਈ ਨਾਨਕਾ ਜਿਨ ਮਨਿ ਵਸਿਆ ਸੋਇ ॥
Soochay Ayh Na Aakheah Behn Jo Pinda Dhoey, Soochay Sayee Nanaka Jin Man Vasiaa Soey.
They are not called pure, who sit down by merely washing their bodies with water. O Nanak, in whose minds God abides is pure.-----Guru Nanak, Raag Asa, AGGS, Page, 472-9,10
The following hymns make it clear that the references to bathing in water are metaphorical:
ਗੁਰੂ ਸਮੁੰਦੁ ਨਦੀ ਸਭਿ ਸਿਖੀ ਨਾਤੈ ਜਿਤੁ ਵਡਿਆਈ ॥
ਨਾਨਕ ਜੇ ਸਿਰਖੁਥੇ ਨਾਵਨਿ ਨਾਹੀ ਤਾ ਸਤ ਚਟੇ ਸਿਰਿ ਛਾਈ ॥੧॥
Gurū samunḏ naḏī sabẖ sikẖī nāṯai jiṯ vadiāī. Nānak je sirkẖuṯe nāvan nāhī ṯā saṯ cẖate sir cẖẖā▫ī.
The Guru is the ocean, and all Its teachings are the river. Bathing within it, glorious greatness is obtained. O Nanak, those who pulled their hairs from the head do not bathe, then seven handfuls of ashes are upon their heads. -----Guru Nanak, Raag Majh, AGGS, Page, 150-6
ਕਾਇਆ ਕੂੜਿ ਵਿਗਾੜਿ ਕਾਹੇ ਨਾਈਐ ॥
ਨਾਤਾ ਸੋ ਪਰਵਾਣੁ ਸਚੁ ਕਮਾਈਐ ॥
Kāiā kūṛ vigāṛ kāhė nāīai. Nāṯā so parvāṇ sacẖ kamāīai.
Why bother to wash the body, polluted by falsehood? One's cleansing bath is only approved if he practices Truth.-----Guru Nanak, Raag Vadhans, AGGS, Page, 565-19
Naam (Internal Bath) is all inclusive and takes precedence over charity and external bath:
ਗੁਰ ਮਿਲਿਐ ਭਉ ਮਨਿ ਵਸੈ ਭਾਈ ਭੈ ਮਰਣਾ ਸਚੁ ਲੇਖੁ ॥
ਮਜਨੁ ਦਾਨੁ ਚੰਗਿਆਈਆ ਭਾਈ ਦਰਗਹ ਨਾਮੁ ਵਿਸੇਖੁ ॥
Gur mili▫ai bẖa▫o man vasai bẖā▫ī bẖai marṇā sacẖ lekẖ. Majan ḏān cẖang¬ā¬ī¬ā bẖā¬ī ḏargeh nām visėkẖ.
Meeting with the Guru, the Fear of God comes to abide in the mind; to die in the Fear of God is one's true destiny. In the Court of God, the Naam is far superior to ritualistic cleansing baths, charity, and good deeds, O Brother.-----Guru Nanak, Raag Sorath, AGGS, Page, 635-19
ਏਹੁ ਸਰੀਰੁ ਸਰਵਰੁ ਹੈ ਸੰਤਹੁ ਇਸਨਾਨੁ ਕਰੇ ਲਿਵ ਲਾਈ ॥
ਨਾਮਿ ਇਸਨਾਨੁ ਕਰਹਿ ਸੇ ਜਨ ਨਿਰਮਲ ਸਬਦੇ ਮੈਲੁ ਗਵਾਈ ॥
Ėhu sarīr sarvar hai sanṯahu isnān kare liv lā▫ī. Nām isnān karahi se jan nirmal sabḏe mail gavā▫ī.
This body is a pool, O holy strivers; bathe in it, and enshrine love for the Immortal God. Those who cleanse themselves through the Naam are the most immaculate people washing off their filth by the Sabd.-----Guru Amar Das, Raag Ramkali, AGGS, Page, 909-3
ਸਚਾ ਤੀਰਥੁ ਜਿਤੁ ਸਤ ਸਰਿ ਨਾਵਣੁ ਗੁਰਮੁਖਿ ਆਪਿ ਬੁਝਾਏ ॥
ਅਠਸਠਿ ਤੀਰਥ ਗੁਰ ਸਬਦ ਦਿਖਾਏ ਤਿਤੁ ਨਾਤੈ ਮਲੁ ਜਾਏ ॥
Sacẖā ṯirath jiṯ saṯ sar nāvaṇ gurmukẖ āp bujẖāė. Aṯẖsaṯẖ ṯirath gur sabaḏ ḏikẖā▫e ṯiṯ nāṯai mal jā▫e.
Sacẖā ṯirath jiṯ saṯ sar nāvaṇ gurmukẖ āp bujẖāė. Aṯẖsaṯẖ ṯirath gur sabaḏ ḏikẖā▫e ṯiṯ nāṯai mal jā▫e.
True is that place of pilgrimage, where one bathes in the Pool of Truth, and achieves self-realization as a Guru willed. The Guru willed understands his own self. God has shown that the Word of the Guru's Sabd is the sixty-eight sacred shrines of pilgrimage; bathing in it, filth is washed away.-----Guru Amar Das, Raag Suhi, AGGS, Page, 753-15
Guru Nanak and Guru Arjan differentiate in Raag Asa and in Raag Parbhati on both baths:
ਕਰਿ ਇਸਨਾਨੁ ਸਿਮਰਿ ਪ੍ਰਭੁ ਅਪਨਾ ਮਨ ਤਨ ਭਏ ਅਰੋਗਾ ॥
ਕੋਟਿ ਬਿਘਨ ਲਾਥੇ ਪ੍ਰਭ ਸਰਣਾ ਪ੍ਰਗਟੇ ਭਲੇ ਸੰਜੋਗਾ ॥
Kar isnān simar parabẖ apnā man ṯan bẖaė arogā. Kot bigẖan lāthė parabẖ sarṇā pargatė bẖalė sanjogā.
After taking your cleansing bath, remember your God in meditation, and your mind and body shall be free of disease. Millions of obstacles are removed, in the Sanctuary of God, and good fortune dawns. -----Guru Arjun, Raag Sorath, AGGS, Page, 611-11
ਪਾਪ ਕਰਹਿ ਪੰਚਾਂ ਕੇ ਬਸਿ ਰੇ ॥
ਨਾਇ ਕਹਹਿ ਸਭਿ ਉਤਰੇ ॥
Paap Karahi PanchaaN Kay Bas Ray, Tirath Naa-ay Kaheh Sabh Utray.
People commit sins, under the influence of the five thieves and bathe at sacred shrines, claiming that everything has been washed off.-----Guru Arjun, Raag Parbhati, AGGS, Page, 1348
Outer cleanliness has to be associated with inner cleanliness carried out daily to progress in spirituality and not one day in a year or on some special occasion or bathing parts of the body such as Panj Isanan (ਪੰਜ ਇਸਨਾਨ).
Internal bath consists of contemplation of the Naam 24 hours (8 Pahars) is the teaching of Guru Arjan in Siri Raag and Gauri:
ਮਨ ਮੇਰੇ ਸੁਖ ਸਹਜ ਸੇਤੀ ਜਪਿ ਨਾਉ ॥
ਆਠ ਪਹਰ ਪ੍ਰਭੁ ਧਿਆਇ ਤੂੰ ਗੁਣ ਗੋਇੰਦ ਨਿਤ ਗਾਉ ॥
Man mėrė sukẖ sahj sėṯī jap nāo, Āṯẖ pahar parabẖ ḏẖiāė ṯūʼn guṇ goinḏ niṯ gāo.
O my mind, chant the Name with intuitive peace and poise. Twenty-four hours a day, meditate on God. Constantly sing the Glories of the Creator of the Universe.-----Guru Arjun, Siri Raag, AGGS, Page, 44-13
ਜਿਨਿ ਦੀਆ ਨਿਥਾਵੇ ਕਉ ਥਾਨੁ ॥
ਜਿਨਿ ਦੀਆ ਨਿਮਾਨੇ ਕਉ ਮਾਨੁ ॥
ਜਿਨਿ ਕੀਨੀ ਸਭ ਪੂਰਨ ਆਸਾ ॥
ਸਿਮਰਉ ਦਿਨੁ ਰੈਨਿ ਸਾਸ ਗਿਰਾਸਾ ॥
Jin ḏī▫ā nithāve ka▫o thān.Jin ḏī▫ā nimāne ka▫o mān.Jin kīnī sabẖ pūran āsā. Simrao ḏin rain sās girāsā.
Jin ḏī▫ā nithāve ka▫o thān.Jin ḏī▫ā nimāne ka▫o mān.Jin kīnī sabẖ pūran āsā. Simrao ḏin rain sās girāsā.
God has given a home to the homeless, honor to the dishonored and fulfilled all desires; remember God in meditation, day and night, with every breath and every morsel of food.-----Guru Arjun, Raag Gauri, AGGS, Page, 177-15
It does not mean that one should not pay attention to his livelihood work as there can only be one thought in the mind at a time. It means one should make an honest attempt to remember God in 24 hours as much he can.
In support of this tradition, a verse of the fifth Guru, under whom the work on the sacred sarovar at Amritsar continued, apparently condones belief in the purification powers of the sarovar:
ਰਾਮਦਾਸ ਸਰੋਵਰਿ ਨਾਤੇ ॥
ਸਭਿ ਉਤਰੇ ਪਾਪ ਕਮਾਤੇ ॥
ਨਿਰਮਲ ਹੋਏ ਕਰਿ ਇਸਨਾਨਾ ॥
ਗੁਰਿ ਪੂਰੈ ਕੀਨੇ ਦਾਨਾ ॥
ਸਭਿ ਕੁਸਲ ਖੇਮ ਪ੍ਰਭਿ ਧਾਰੇ ॥
ਸਹੀ ਸਲਾਮਤਿ ਸਭਿ ਥੋਕ ਉਬਾਰੇ ਗੁਰ ਕਾ ਸਬਦੁ ਵੀਚਾਰੇ ॥
ਸਾਧਸੰਗਿ ਮਲੁ ਲਾਥੀ ॥
ਪਾਰਬ੍ਰਹਮੁ ਭਇਓ ਸਾਥੀ ॥
ਨਾਨਕ ਨਾਮੁ ਧਿਆਇਆ ॥
ਆਦਿ ਪੁਰਖ ਪ੍ਰਭੁ ਪਾਇਆ ॥੨॥੧॥੬੫॥
Rāmḏās sarovar nāṯė, Sabẖ uṯrė pāp kamāṯė, Nirmal hoė kar isnānā. Gur pūrai kīnė ḏānā, Sabẖ kusal kẖėm parabẖ ḏẖārė, Sahī salāmaṯ sabẖ thok ubārė gur kā sabaḏ vīcẖārė, ---- Sāḏẖsang mal lāthī. Pārbarahm bẖa▫i▫o sāthī.Nānak nām ḏẖi▫ā▫i▫ā.Āḏ purakẖ parabẖ pā▫i▫ā.
Rāmḏās sarovar nāṯė, Sabẖ uṯrė pāp kamāṯė, Nirmal hoė kar isnānā. Gur pūrai kīnė ḏānā, Sabẖ kusal kẖėm parabẖ ḏẖārė, Sahī salāmaṯ sabẖ thok ubārė gur kā sabaḏ vīcẖārė, ---- Sāḏẖsang mal lāthī. Pārbarahm bẖa▫i▫o sāthī.Nānak nām ḏẖi▫ā▫i▫ā.Āḏ purakẖ parabẖ pā▫i▫ā.
Bathing in the nectar tank of Ram Das (his composed Gurbani and not the tank of Golden Temple IMHO) the residues of all sins are erased. One becomes immaculately pure, taking this cleansing bath. The Perfect Guru has bestowed this gift -- everything is safe and sound, as we contemplate the Word of the Guru's Sabd. In the Company of the holy, filth is washed off. The Supreme God has become our friend and helper. Nanak meditates on the Naam, the Name of God and has found the Primal Being. -----Guru Arjun, Raag Sorath, AGGS, Page, 625-16
Conclusion:
Over time, Ishaan came to have both mundane and sacred connotations, implying both physical and spiritual purity. Both are mentioned in the Sikh scriptures. Real bath is the bath in the pool of the truth.
ਕਾਮ ਕ੍ਰੋਧ ਮਦ ਮਤਸਰ ਤ੍ਰਿਸਨਾ ਬਿਨਸਿ ਜਾਹਿ ਹਰਿ ਨਾਮੁ ਉਚਾਰੀ ॥
ਇਸਨਾਨ ਦਾਨ ਤਾਪਨ ਸੁਚਿ ਕਿਰਿਆ ਚਰਣ ਕਮਲ ਹਿਰਦੈ ਪ੍ਰਭ ਧਾਰੀ ॥
Kām kroḏẖ maḏ maṯsar ṯarisnā binas jāhi har nām ucẖārī Isnān ḏān ṯāpan sucẖ kiri¬ā cẖaraṇ kamal hirḏai parabẖ ḏẖārī.
Lust, anger, egotism, jealousy, and desire are eliminated by chanting the Name of God. The merits of cleansing baths, charity, penance, purity, and good deeds, are obtained by enshrining to the Lotus Feet of God (Hymns of Sabd Guru) within the heart.-----Guru Arjun, Sawaeeya, AGGS, Page, 1389-2
Kabir says in Raag Asa that here is no pilgrimage bath like service to the Guru:
ਅੰਤਰਿ ਮੈਲੁ ਜੇ ਤੀਰਥ ਨਾਵੈ ਤਿਸੁ ਬੈਕੁੰਠ ਨ ਜਾਨਾਂ ॥
ਲੋਕ ਪਤੀਣੇ ਕਛੂ ਨ ਹੋਵੈ ਨਾਹੀ ਰਾਮੁ ਅਯਾਨਾ ॥੧॥
ਪੂਜਹੁ ਰਾਮੁ ਏਕੁ ਹੀ ਦੇਵਾ ॥
ਸਾਚਾ ਨਾਵਣੁ ਗੁਰ ਕੀ ਸੇਵਾ ॥੧॥ ਰਹਾਉ ॥
ਜਲ ਕੈ ਮਜਨਿ ਜੇ ਗਤਿ ਹੋਵੈ ਨਿਤ ਨਿਤ ਮੇਂਡੁਕ ਨਾਵਹਿ ॥
ਜੈਸੇ ਮੇਂਡੁਕ ਤੈਸੇ ਓਇ ਨਰ ਫਿਰਿ ਫਿਰਿ ਜੋਨੀ ਆਵਹਿ ॥੨॥
ਮਨਹੁ ਕਠੋਰੁ ਮਰੈ ਬਾਨਾਰਸਿ ਨਰਕੁ ਨ ਬਾਂਚਿਆ ਜਾਈ ॥
ਹਰਿ ਕ ਸੰਤੁ ਮਰੈ ਹਾੜੰਬੈ ਤ ਸਗਲੀ ਸੈਨ ਤਰਾਈ ॥੩॥
ਦਿਨਸੁ ਨ ਰੈਨਿ ਬੇਦੁ ਨਹੀ ਸਾਸਤ੍ਰ ਤਹਾ ਬਸੈ ਨਿਰੰਕਾਰਾ ॥
ਕਹਿ ਕਬੀਰ ਨਰ ਤਿਸਹਿ ਧਿਆਵਹੁ ਬਾਵਰਿਆ ਸੰਸਾਰਾ ॥੪॥੪॥੩੭॥
Anṯar mail je ṯirath nāvai ṯis baikunṯẖ na jānāʼn. Lok paṯīṇe kacẖẖū na hovai nāhī rām eānā. Pūjahu rām ek hī ḏevā. Sācẖā nāvaṇ gur kī sevā. rahā▫o. Jal kai majan je gaṯ hovai niṯ niṯ meʼnduk nāvėh. Jaise meʼnduk ṯaise o▫e nar fir fir jonī āvahi. Manhu kaṯẖor marai bānāras narak na bāʼncẖi▫ā jā▫ī. If the hard-hearted sinner dies in Benaares, he cannot escape hell. Har kā sanṯ marai hāṛambai ṯa saglī sain ṯarā▫ī. Ḏinas na rain beḏ nahī sāsṯar ṯahā basai nirankārā. Kahi Kabīr nar ṯisėh ḏẖi▫āvahu bāvri▫ā sansārā.
With filth in the heart, even if one bathes at sacred places of pilgrimage, still, he shall not go to heaven. Nothing is gained by trying to please others - God cannot be fooled. Worship the One Divine God. The true cleansing bath is service to the Guru. Pause. If salvation can be obtained by bathing in water, then what about the frog, which is always bathing in the water? As is the frog, so is that mortal; he is reincarnated, over and over again and even if God's Saint dies in the cursed land of Haramba, still, he saves all his family. Where there is neither day nor night, and neither Vedas nor Shastras, there, the Formless God abides. Says Kabir, meditate on It, O mad-men of the world. ----Bhagat Kabir, Raag Asa, AGGS, Page, 484
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