Significance of Nitnem Baanis
Sikh religion is a way of life guided by the twin principles of Simran and Seva i.e. Remembrance of the Creator and Service of humanity. The two are linked in that we are to remember Divine virtues and commands and service is covered in the latter.
Nit-Nem is a compound word. ‘Nit’ means daily, regularly or always. ‘Nem’ is the Punjabi form of ‘Neeam’ meaning law, rule or practice. ‘Nitnem’ thus means ‘daily practice’ and has been prescribed in the ਸਿਖ ਰਹਿਤ ਮਰਯਾਦਾ (Sikh Reht Maryada, SRM for short), the Sikh Code of Conduct., issued by the Shiromni Gurduara Parbandhak Committee (SGPC). It comprises of five Baanis (compositions) from Sri Guru Granth Sahib (SGGS), and of the Tenth. The Baanis have been so chosen as to act as a guide of how a Sikh is to conduct himself in life.
There are two advantages of Nitnem. Firstly it is the daily spiritual guide and secondly one has something to look forward to for doing. Time never weighs on those who do Nitnem. As a corollary, a person who follows the practice faithfully can never be forgetful or go into depression. It helps to keep the mind on track in life both spiritually and temporally. It has been the personal experience of the author that Nitnem is helpful even in professional performance by way of achieving focus.
The following Baanis have been prescribed in the Sikh Reht Maryada (details copied from the SGPC website).
a). Morning
The Japu, the Jaapu and the Ten Swayyas (Quartets) – beginning “Srawag sudh —“in the morning.
b). Evening at sunset
Sodar Rehras comprising the following compositions:-
which begins with “Sodar” and the last of which ends with “saran pare ki rakho sarma”,
iii) the Swayya beginning with the words “pae gahe jab te tumre”,
Rehras or at the conclusion of the congregational gathering is just to express joy and gratitude for the
communion with the Guru ) and,
(c) Bedtime
The Sohila – to be recited at night before going to bed.
Note: The morning and evening recitations should be concluded with the Ardas (formal supplication litany).
A question is sometimes asked why one has to recite the same Baanis every day; it is boring. To a discerning mind, there are two reasons for this.
ਸਾਹਿਬੁ ਮੇਰਾ ਨੀਤ ਨਵਾ ਸਦਾ ਸਦਾ ਦਾਤਾਰੁ ॥੧॥ ਰਹਾਉ ॥ ੧ ੬੬੦
My Master is for ever new, for ever giving benedictions. Pause (SGGS 660).
Before we study the Baanis it is interesting to know how these Baanis were chosen and by whom. Most of SGGS is laid out on the basis of Ragas the Indian musical melodies. However before coming to that layout Guru Arjun laid out the Nitnem Baanis on pages 1-13. These do not contain the short form of Anand (forming part of Rehras; whole Baani on pages 917-923) and the last two Shabads namely Mundaavni M: 5 and Slok M: 5 which are on page 1429 before Raag Maala. They form the basis for the SRM with the added compositions of the tenth Guru.
From their study it appears that Baanis have considerable significance for the prescribed time of the day/ night when they are to be recited.
MORNING BAANIS
The Mool Mantar (root mantra) although not forming part of Japu is recited as the prologue. In this, along with the various virtues of the Creator, one is motivated to always remember ITs all pervasiveness.
The use of ‘It’ is to show that God is not a person and has no gender
ਜਪੁ –Japu (Reverently called Japji Sahib)
Japu means to remember, think of or recite. It is in the form of ਉਪਦੇਸ਼ (Updesh) or instruction and is meant to condition the mind. The emphasis is on carrying out the duties in life which are preordained. It enumerates five things for successfully performing one’s duties. These are:
ਹੁਕਮਿ ਰਜਾਈ ਚਲਣਾ ਨਾਨਕ ਲਿਖਿਆ ਨਾਲਿ ॥੧॥ ੧ ੧, and –
ਗਾਵੀਐ ਸੁਣੀਐ ਮਨਿ ਰਖੀਐ ਭਾਉ ॥ ੧ ੨
(1)Live according to preordained commands i.e. the laws of nature. Do your duties wherever you are placed.
(2) Remember God’s virtues,
(3) Listen,
(4) Believe and
(5) Love and emulate those (SGGS 1, 2).
Japu gives considerable content on the virtues of the Creator, the cosmos and the humans’ place in it. The idea is that a person must act naturally the way various elements in nature do. It also tells us that the purpose of human birth is to unite the soul with the Creator and guides on how to go about it.
According to Gurmat (the Guru’s teachings), men and women need to live life such as to deserve Divine grace. This is achieved through the following five stages, realms called Khands :
Khand), the Realm of Knowledge.
(Saram Khand), the Realm of Diligence/ effort.
Khand), the Realm of Divine Grace.
ਸਚ ਖੰਡ (Sach Khand) the Realm of Truth.
This is not a one time effort. In order to maintain Divine Grace man must observe –
ਜਤ (Jatt) self discipline;
ਧੀਰਜ (Dheeraj) patience;
ਅਹਰਣਿ ਮਤਿ ਵੇਦੁ ਹਥਿਆਰ (Ahran matt vayd hathiaar) submission to scriptural teachings,
ਭਉ (Bhau) fear i.e. obey the laws of nature of the land;
ਤਪ (Tapp) meditate, and –
ਭਾਂਡਾ ਭਾੳ ਅੰਮ੍ਰਿਤੁ ਤਿਤੁ ਢਾਲਿ (Bhaanda bhaau Amrit tit dhaali) lovingly accept Naam in the mind .
One who does this is –
ਨਾਨਕ ਨਦਰੀ ਨਦਰਿ ਨਿਹਾਲਿ॥੩੮॥ (Nanak nadri nadar nihaali ) the recipient of permanent grace (SGGS 7,8).
The composition ends with the Slok or the epilogue which sums it up thus:
ਜਿਨੀ ਨਾਮੁ ਧਿਆਇਆ ਗਏ ਮਸਕਤਿ ਘਾਲਿ॥ ਨਾਨਕ ਤੇ ਮੁਖ ਉਜਲੇ ਕੇਤੀ ਛੁਟੀ ਨਾਲਿ॥੧॥
The toil of those who remember Naam – and carry out the commands – are successful;
Many others are released from bondage in their company (SGGS p 8).
ਜਾਪੁ – Jaapu (Reverently called Jaap Sahib).
The mind having been conditioned by Japu it is ready for Jaap, uninterrupted remembrance. This Baani of the Tenth Guru is only in praise of God in second and third person and has nothing else in it. Jaap starts with acknowledging that it is not possible to understand God by comparing to any one because It is ਨੇਤ ਨੇਤ – not this, not this – but when one gets absorbed in reciting Its virtues, the mind God is experienced ਸਦਾ ਅੰਗ ਸੰਗੇ ਅਭੰਗੰ ਬਿਭੂਤੇ – ever with us and Its grandeur never fades. That is how Jaapu ends signifying progressive spiritual advancement as one recites and dwells on this motivating composition. It is an ecstatic experience.
The tenth Guru aimed to make saint- soldiers out of ordinary human beings. This requires Bir Ras (the spirit of valor) along with Naam. Unlike some of his other compositions Jaapu is however only Naam but it lends itself to be sung in martial tunes. Some people say it can be sung with ਗਤਕਾ (gatka) the traditional Sikh fencing sport, which is useful for self- defense.
Other than the spiritual aspect there are other advantages of reciting Jaapu. There are considerable repetitions and to guard against reciting the wrong verse, particularly from memory, one has to be very attentive. The repeated expressions are not consecutive but come later. Some examples are
ਸਦਾ ਸਚਦਾਨੰਦ ਸਰਬੰ ਪਰਣਾਸੀ / ਸਦਾ ਸਚਦਾਨੰਦ ਸਤ੍ਰੰ ਪਰਣਾਸੀ॥,
Sadaa sachdanand sarbang parnaasi/ sadaa sachdanand satrang parnaasi.
ਆਜਾਨ ਬਾਹ । ਸਾਹਾਨ ਸਾਹ/ ਆਜਾਬ ਬਾਹ । ਏਕੈ ਸਦਾਹ॥,
Aajaan baah; saahaan saah/ Aajaan baah ekai sadaah.
ਕਿ ਨਰਕੰ ਪ੍ਰਣਾਸ ਹੈਂ । ਪ੍ਰਥੀਉਲ ਨਿਵਾਸ ਹੈਂ ।/ ਕਿ ਨਰਕੰ ਪ੍ਰਣਾਸ ਹੈਂ । ਬਹਿਸਤੁਲ ਨਿਵਾਸ ਹੈਂ॥
Ki narkang pranaas hain; pratheeul nivaas hain/ kI narkang pranaas hain; bahistul nivaas hain;
There are many of them. This Baani therefore helps in developing concentration.
Yet another of its characteristic is the change in the flow of the verses. No two consecutive verses have the same flow. There are six Chhands (stanzas) with the name ‘Bhujang Prayaat’ meaning going like a snake; they are just short of being tongue twisters. Some people therefore advocate the use of Jaapu for speech therapy.
ਸਵੱਯੇ – Swayyay
These ten stanzas caution man to believe in one God and not to boast of what he (or she) possesses or achieves. He is asked to remember that whatever he has is owed to God. Do your work, enjoy yourself but let that not get into your head. All of them describe a state and in the last line in each ask man to realize the truth about them.
The first Swayya starts with saying that people profess different religions but forget that there is One Master of all without whose grace one is worthless. A few examples are given below:
ਸਾਰੇ ਹੀ ਦੇਸ ਕੋ ਦੇਖਿ ਰਹਿਓ ਮਤ ਕੋਊ ਨ ਦੇਖੀਅਤ ਪ੍ਰਾਨਪਤੀ ਕੇ ॥
ਸ੍ਰੀ ਭਗਵਾਨ ਕੀ ਭਾਇ ਕ੍ਰਿਪਾ ਹੂ ਤੇ ਏਕ ਰਤੀ ਬਿਨੁ ਏਕ ਰਤੀ ਕੇ॥੧॥
I have looked at the whole world but not seen faith devoted to the Master;
Without God’s grace one has no value 1:21.
The second and third Swayyas mention royal pomp and show and caution that they do not accompany on death:
ਏਤੇ ਭਏ ਤੁ ਕਹਾ ਭਏ ਭੂਪਤਿ ਅੰਤ ਕੌ ਨਾਂਗੇ ਹੀ ਪਾਂਇ ਪਧਾਰੇ ॥੨॥
So what if you have all these O king; you will leave barefooted at the end. 2. 22.
The fourth is about rituals with the warning that without remembering God nothing is of use.
ਸ੍ਰੀ ਭਗਵਾਨ ਭਜੇ ਬਿਨ ਭੁਪਤ ਏਕ ਰਤੀ ਬਿਨ ਏਕ ਨ ਲੇਖੈ ॥੪॥੨੪॥
Without the grace of God nothing else will matter. 4. 24.
The fifth and sixth are about physical power and warriors saying they all power is received from God.
ਸਾਹਿਬੁ ਸ੍ਰੀ ਸਭ ਕੋ ਸਿਰਨਾਇਕ ਜਾਚਕ ਅਨੇਕ ਸੁ ਏਕ ਦਿਵੱਯਾ ॥੬॥੨੬॥
The master is above all; there are countless beggars and one giver. 6. 26.
The ninth warns against deception in ascetics’ garbs and has the oft-quoted saying: love is the way to God.
ਸਾਚੁ ਕਹੋਂ ਸੁਨ ਲੇਹੁ ਸਭੈ ਜਿਨ ਪ੍ਰੇਮ ਕੀਓ ਤਿਨ ਹੀ ਪ੍ਰਭ ਪਾਇਓ ॥੯॥੨੯॥
The truth is that union with God is achieved only through love. 9. 29.
Finally one is cautioned not to believe in idol worship or mausoleums; they do not lead to God:
ਕੋਉ ਬੁਤਾਨ ਕੋ ਪੂਜਤ ਹੈ ਪਸੁ ਕੋਉ ਮ੍ਰਿਤਾਨ ਕੋ ਪੂਜਨ ਧਾਇਓ ॥
ਕੂਰ ਕ੍ਰਿਆ ਉਰਿਝਓ ਸਭ ਹੀ ਜਗ ਸ੍ਰੀ ਭਗਵਾਨ ਕੋ ਭੇਦੁ ਨ ਪਾਇਓ ॥੧੦॥੩੦॥
Some ignorant people worship idols while others do so at the mausoleums;
Thw world is engaged in unproductive efforts; none tries to understand the virtues of God. 10. 30.
All in all the morning Baanis caution man against believing that he can achieve anything without Divine grace. Hence the advice to remain God-conscious during the day and indeed in life. It is normally said “work is worship” but a Sikh ‘keeps Naam in mind as he works’.
EVENING BAANIS – Sodar Rehras
The word Rehras has three meanings in Gurbani. These are prayer, obeisance, and way of life. This Baani seems to derive its name from the lines “Hari keerat hamri rehras” that is part of it, meaning ‘Praising God is my way of life’. ‘Sodar’ before Rehras shows it is to start with Sodar Rag Aasa M: 1”. Some Gutkas however start Rehras with “Dukh daroo sukh rog bhaiaa”. Considering that the fifth Guru laid down its start with Sodar, it is only appropriate to follow that as does the SRM.
As per the SRM, Kabyo Baach Benti Chaupaee ends with “Sarab thaur mohi hoi sahaaee; dust dokh tay lehu bachaaee”. Many Gutkas do not end here but continue with “Kirpa kari hum par jag maata—-”. Learned people have opined that the Chaupaee ends here and what follows does not accord with it. Similarly in some Gutkas Rehras does not end with Slok M: 5 but carries on with “Pauri; Tithai Tu samrath— ”. It should be appreciated that this Slok is the last Guru-Shabad in the SGGS. That is why it is here that the SRM prescribes the end of Rehras. Nothing should therefore come after this. The Gutkas issued by the SGPC and the Delhi Sikh Gurduara Management committee conform to this.
Rehras being the evening recitation reflects a Sikh’s gratitude for being given the opportunity to carry out the duties during the day. Most of this Baani is in second person as if the devotee talks to Akal Purakh directly. If this is kept in mind it becomes easy to concentrate during the recitation.
The essence of Rehras is that we should work but leave the results to God. This beautifully brought out in the Shabad of the fourth Guru starting with:
ਤੂੰ ਕਰਤਾ ਸਚਿਆਰੁ ਮੈਡਾ ਸਾਂਈ ॥
ਜੋ ਤਉ ਭਾਵੈ ਸੋਈ ਥੀਸੀ ਜੋ ਤੂੰ ਦੇਹਿ ਸੋਈ ਹਉ ਪਾਈ ॥੧॥ ਰਹਾਉ ॥
You are the just Master I shall get what (I deserve) and You give. Pause.
Rehras ends with Slok M: 5. This Slok was originally recited by the Fifth Guru on completion of the Adi SGGS, called Pothi Sahib, as thanksgiving for being able to complete such a monumental work. It is appropriately the last Guru- Shabad of the scripture. Guru Sahib humbly thanks the Master thus:
ਤੇਰਾ ਕੀਤਾ ਜਾਤੋ ਨਾਹੀ ਮੈਨੋ ਜੋਗੁ ਕੀਤੋਈ ॥
ਮੈ ਨਿਰਗੁਣਿਆਰੇ ਕੋ ਗੁਣੁ ਨਾਹੀ ਆਪੇ ਤਰਸੁ ਪਇਓਈ ॥
I did not realize your benevolence for enabling me (to complete this work);
I have no virtue You showed compassion.
On a daily basis it is to acknowledge that all capabilities are God-given and one should thank It for one’s achievements.
BEDTIME BAANI – Sohila
Sohila means a song of joyful praise. The contents of this Baani mention the end of life and offer prayers for union of the soul with the Creator. Accordingly it is also recited at the time of cremation of a body. It comprises of five Shabads which act as a motivation for achieving the purpose of life before one leaves the world. Its inclusion in Nitnem is a daily reminder of the imminent end to life. It is a motivation for shedding all worries and having peaceful sleep.
ਦੇਹੁ ਸਜਣ ਅਸੀਸੜੀਆ ਜਿਉ ਹੋਵੈ ਸਾਹਿਬ ਸਿਉ ਮੇਲੁ॥
My friends please bless me that the soul unites with the Master.
A large part of Nitnem addresses God in second person. This is a unique feature of the Sikh faith because instead of rituals it gives a practical method of being able to identify with the Creator as a child does with the parent. This method is described in Gurbani thus:
ਗੁਰਮੁਖਿ ਹੋਵੈ ਸੋਈ ਬੂਝੈ ਗੁਣ ਕਹਿ ਗੁਣੀ ਸਮਾਵਣਿਆ ॥੧॥ ੩ ੧੧੦
One who follows the Guru’s teachings, sings praises and merges in One being praised. 1. (M: 3. p 110).
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