In “Ram Kli Anand”, Third Nanak shares his spiritual achievement with his followers; we, his followers, will be unfortunate if we fail to grasp his precious advice. We cannot see even in the light if we keep our eyes closed. We cannot listen what is being said if our minds remain lost in our own thoughts. Obviously, we need the undivided attention of our minds to grasp the divine knowledge Third Nanak imparts in “Anand.” Let’s give full attention to our Guru; let’s listen to our Guru for the sake of ourselves and make a determination to follow his advice by going through his own experience.
Through this Bani, third Nanak blesses us to experience what he has; in a nut shell, it is a detail of Guru Nanak – panth that must be followed through our True Guru Sri Guru Granth Sahib. Its message goes beyond the verses we recite often. Our Guru has worded out the inexpressible experience. Lucky we are to have such blessings of our Guru; we should mold ourselves according to it. As per my limited intellect, I shall take you through this beautiful discourse of our Guru.
If we read the word “Anand” and leave it by taking its literal meaning “happiness”, we shall certainly miss the whole point of the discourse our Guru gives to us. The word “Anand” has more meaning than its literal meaning. It is about a state of mind that is attained through following the Guru sincerely. In this state, the mind is stilled and becomes one with the Creator. The feeling of that oneness with the Creator settles bliss in the mind, and it remains above all kinds of worldly commotions. To understand that, please go through the following very slowly:
ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥
Ik▫oaʼnkār saṯgur parsāḏ.
There is only one all pervading Creator and through the blessings of the Guru, He is realized.
ਅਨੰਦੁ ਭਇਆ ਮੇਰੀ ਮਾਏ ਸਤਿਗੁਰੂ ਮੈ ਪਾਇਆ ॥
ਸਤਿਗੁਰੁ ਤ ਪਾਇਆ ਸਹਜ ਸੇਤੀ ਮਨਿ ਵਜੀਆ ਵਾਧਾਈਆ ॥
ਰਾਗ ਰਤਨ ਪਰਵਾਰ ਪਰੀਆ ਸਬਦ ਗਾਵਣ ਆਈਆ ॥
ਸਬਦੋ ਤ ਗਾਵਹੁ ਹਰੀ ਕੇਰਾ ਮਨਿ ਜਿਨੀ ਵਸਾਇਆ ॥
ਕਹੈ ਨਾਨਕੁ ਅਨੰਦੁ ਹੋਆ ਸਤਿਗੁਰੂ ਮੈ ਪਾਇਆ ॥੧॥
Anand bẖa▫i▫ā merī mā▫e saṯgurū mai pā▫i▫ā.
Saṯgur ṯa pā▫i▫ā sahj seṯī man vajī▫ā vāḏẖā▫ī▫ā.
Rāg raṯan parvār parī▫ā sabaḏ gāvaṇ ā▫ī▫ā.
Sabḏo ṯa gāvhu harī kerā man jinī vasā▫i▫ā.
Kahai Nānak anand ho▫ā saṯgurū mai pā▫i▫ā. ||1||
In Essence: Oh my mother! I am in joy because I have obtained the True Guru. Naturally I have obtained the True Guru and I feel happy and elevated. Gem like Raagas along with their family have come to sing Shabada of His praise. Those who has enshrined Guru-Shabada in their minds, they sing the praise of Akalpurakh. Nanak says: I am in joy because I have found the True Guru
Addressing to “mother’ is simply a style in Punjabi to covey something the mind longs to share with others. The first statement is an expression of attained Divine experience; it is explained through a vital point: following the Guru. As the Guru is obtained and he is followed, something magical occurs. A change within displays the glow of the light the Guru infuses within; through that, unending bliss blossoms within. Now remember, all these actions are taken with forceful intentions but in a natural way. It is obvious that in a natural way, the mind goes more into sincerity than by forcing it into something. Our sincerity in following the Guru can seal our destiny if it comes natural way. The bliss within creates unending music because of the mind’s oneness with its Creator. Unstuck music various melodies go on within. We, who just think to have such mind of state, cannot explain it in words. Here we must understand that this sublime state of mind comes only if one enshrines the Creator within through the Guru. If our “I- force” keeps dominating us, feeling the presence of the Creator within remains an illusion. Guru Ji addresses this aspect in detail later on in this Bani.
As stated in the first stanza, feeling His presence within is realized by enshrining His memory in the heart; Guru Ji again stresses on remaining with His presence because that is the essence of becoming free from pains or sorrows.
ਏ ਮਨ ਮੇਰਿਆ ਤੂ ਸਦਾ ਰਹੁ ਹਰਿ ਨਾਲੇ ॥
ਹਰਿ ਨਾਲਿ ਰਹੁ ਤੂ ਮੰਨ ਮੇਰੇ ਦੂਖ ਸਭਿ ਵਿਸਾਰਣਾ ॥
ਅੰਗੀਕਾਰੁ ਓਹੁ ਕਰੇ ਤੇਰਾ ਕਾਰਜ ਸਭਿ ਸਵਾਰਣਾ ॥
ਸਭਨਾ ਗਲਾ ਸਮਰਥੁ ਸੁਆਮੀ ਸੋ ਕਿਉ ਮਨਹੁ ਵਿਸਾਰੇ ॥
ਕਹੈ ਨਾਨਕੁ ਮੰਨ ਮੇਰੇ ਸਦਾ ਰਹੁ ਹਰਿ ਨਾਲੇ ॥੨॥
Ė man meri▫ā ṯū saḏā rahu har nāle.
Har nāl rahu ṯū man mere ḏūkẖ sabẖ visārṇā.
Angīkār oh kare ṯerā kāraj sabẖ savārṇā.
Sabẖnā galā samrath su▫āmī so ki▫o manhu visāre.
Kahai Nānak man mere saḏā rahu har nāle. ||2||
In Essence: Oh my mind! Keep Akalpurakh always in mind; by doing so, you will forget all sufferings. He owns you and will settle your affairs rightful way. Akalpurakh is omnipotent to do everything, then why to forget Him? Nanak says: Oh my mind! Keep Akalpurakh in the heart always.
Guru Ji prepares us for the journey leading to Him by fixing our attention on one Creator who is omnipotent. This is the way Guru Ji is freeing us from other bonds, entities and involvements. To do what he asks us to do is not very simple. Keeping Him in the heart actually changes the whole situation we are in. Our outlook is changed and our behavior is filled with positivity. The conception of bliss becomes possible. As our Guru takes us to Him, he infuses in us the awareness of the importance of His grace:
First instruction is to believe that there is none but the Creator who gives to all beings. In this belief, it is also added that only the Creator can bless the mortal to have anything. Please be aware that in our Guru’s mind, devotion of the Creator is what worth asking from Him (504 SGGS, Mehla 1); as HE gives that inclination, the mind gets free of all pains and anxieties; therefore, pray to Him:
ਸਾਚੇ ਸਾਹਿਬਾ ਕਿਆ ਨਾਹੀ ਘਰਿ ਤੇਰੈ ॥
ਘਰਿ ਤ ਤੇਰੈ ਸਭੁ ਕਿਛੁ ਹੈ ਜਿਸੁ ਦੇਹਿ ਸੁ ਪਾਵਏ ॥
ਸਦਾ ਸਿਫਤਿ ਸਲਾਹ ਤੇਰੀ ਨਾਮੁ ਮਨਿ ਵਸਾਵਏ ॥
ਨਾਮੁ ਜਿਨ ਕੈ ਮਨਿ ਵਸਿਆ ਵਾਜੇ ਸਬਦ ਘਨੇਰੇ ॥
ਕਹੈ ਨਾਨਕੁ ਸਚੇ ਸਾਹਿਬ ਕਿਆ ਨਾਹੀ ਘਰਿ ਤੇਰੈ ॥੩॥
Sācẖe sāhibā ki▫ā nāhī gẖar ṯerai.
Gẖar ṯa ṯerai sabẖ kicẖẖ hai jis ḏėh so pāv▫e.
Saḏā sifaṯ salāh ṯerī nām man vasāva▫e.
Nām jin kai man vasi▫ā vāje sabaḏ gẖanere.
Kahai Nānak sacẖe sāhib ki▫ā nāhī gẖar ṯerai. ||3||
In Essence: Oh Eternal Master! What is that you don’t have? You have everything; one receives what you give as per your wish. One (who gets your gift) enshrines your praise in the mind. In whose mind the name of Akalpurakh dwells, very joyful melody is played. Nanak says: oh Eternal Master! What is that you don’t have?
A prayer, by implying His power of grace, is offered. Nothing is beyond His power; through His grace, miracles happen. As it imbibes the Divine knowledge, nothing can mislead it. There is a crucial advice for us and it is the same one: keeping Him in the heart and singing His praises.
Now, the mind is convinced to be with Him through the Guru; consequently, only the Creator appears to be the support of life. The life is breathed in His love and the world is seen with His grace different way. The worldly commotion loses its cluster. It remains there but it fails to distract the mind fixed on the Creator. Subsequently, the Guru acts as a transmuting force for the mind and it gets liberated.
ਸਾਚਾ ਨਾਮੁ ਮੇਰਾ ਆਧਾਰੋ ॥
ਸਾਚੁ ਨਾਮੁ ਅਧਾਰੁ ਮੇਰਾ ਜਿਨਿ ਭੁਖਾ ਸਭਿ ਗਵਾਈਆ ॥
ਕਰਿ ਸਾਂਤਿ ਸੁਖ ਮਨਿ ਆਇ ਵਸਿਆ ਜਿਨਿ ਇਛਾ ਸਭਿ ਪੁਜਾਈਆ ॥
ਸਦਾ ਕੁਰਬਾਣੁ ਕੀਤਾ ਗੁਰੂ ਵਿਟਹੁ ਜਿਸ ਦੀਆ ਏਹਿ ਵਡਿਆਈਆ ॥
ਕਹੈ ਨਾਨਕੁ ਸੁਣਹੁ ਸੰਤਹੁ ਸਬਦਿ ਧਰਹੁ ਪਿਆਰੋ ॥
ਸਾਚਾ ਨਾਮੁ ਮੇਰਾ ਆਧਾਰੋ ॥੪॥
Sācẖā nām merā āḏẖāro.
Sācẖ nām aḏẖār merā jin bẖukẖā sabẖ gavā▫ī▫ā.
Kar sāʼnṯ sukẖ man ā▫e vasi▫ā jin icẖẖā sabẖ pujā▫ī▫ā.
Saḏā kurbāṇ kīṯā gurū vitahu jis ḏī▫ā ehi vaḏi▫ā▫ī▫ā.
Kahai Nānak suṇhu sanṯahu sabaḏ ḏẖarahu pi▫āro.
Sācẖā nām merā āḏẖāro. ||4||
In Essence: His Eternal Name has become my support; due to the support of the Eternal Name, I am totally satisfied. His Name has brought peace in my mind and my all desires are fulfilled. I sacrifice always to the Guru who has such great glory (to change me). Nanak says,” listen oh Saints! Involve in Guru-shabada with love. His Eternal Name has become my support”.
The mind is now fixed on the Creator who is felt within and out. Contentment embellishes the soul. No worry or anxiety touches the mind negatively because the mind goes into bliss due to His presence felt within. In this state of mind, the Guru is applauded because the mind is led to this sublime state by the Guru. Shabada of the Guru continues working on the mind only if it is kept in the mind. For the soul, then it becomes guiding light of the life.
In the following, Guru Ji shares manifestation of His grace in those persons upon whom He bestows it. Five primal forces that are the source of negativity come under control as the mind fixes itself on the presence of the Creator within. Here is the detail:
ਵਾਜੇ ਪੰਚ ਸਬਦ ਤਿਤੁ ਘਰਿ ਸਭਾਗੈ ॥
ਘਰਿ ਸਭਾਗੈ ਸਬਦ ਵਾਜੇ ਕਲਾ ਜਿਤੁ ਘਰਿ ਧਾਰੀਆ ॥
ਪੰਚ ਦੂਤ ਤੁਧੁ ਵਸਿ ਕੀਤੇ ਕਾਲੁ ਕੰਟਕੁ ਮਾਰਿਆ ॥
ਧੁਰਿ ਕਰਮਿ ਪਾਇਆ ਤੁਧੁ ਜਿਨ ਕਉ ਸਿ ਨਾਮਿ ਹਰਿ ਕੈ ਲਾਗੇ ॥
ਕਹੈ ਨਾਨਕੁ ਤਹ ਸੁਖੁ ਹੋਆ ਤਿਤੁ ਘਰਿ ਅਨਹਦ ਵਾਜੇ ॥੫॥
vāje pancẖ sabaḏ ṯiṯ gẖar sabẖāgai.
Gẖar sabẖāgai sabaḏ vāje kalā jiṯ gẖar ḏẖārī▫ā.
Pancẖ ḏūṯ ṯuḏẖ vas kīṯe kāl kantak māri▫ā.
Ḏẖur karam pā▫i▫ā ṯuḏẖ jin ka▫o sė nām har kai lāge.
Kahai Nānak ṯah sukẖ ho▫ā ṯiṯ gẖar anhaḏ vāje. ||5||
In Essence: In a fortunate one, five kinds of melodies are played. (Oh Almighty!) With your power, melodies are played in fortunate ones. (With His power) Akalpurakh has controlled five vice-inclinations of those fortunate – ones and dispelled fear of death; in them, His praise is sung. (But) Only those persons get imbued with the Name of Akalpurakh who are destined to do that. Nanak says that those obtain peace in whose hearts the unstuck melody (of His praise) is played on
With His presence within, the mind remains tuned to Him, and the melodious music of His praise starts playing on; the mind becomes free from the fear of death and the disturbance creators also known as five enemies. The mind is left with that music of His praise that generates bliss within continuously. The never ending bliss shines the mind.
Guru Ji states in the following that we are helpless, nothing is in our hands. Then Guru Ji prays for us:
ਸਾਚੀ ਲਿਵੈ ਬਿਨੁ ਦੇਹ ਨਿਮਾਣੀ ॥
ਦੇਹ ਨਿਮਾਣੀ ਲਿਵੈ ਬਾਝਹੁ ਕਿਆ ਕਰੇ ਵੇਚਾਰੀਆ ॥
ਤੁਧੁ ਬਾਝੁ ਸਮਰਥ ਕੋਇ ਨਾਹੀ ਕ੍ਰਿਪਾ ਕਰਿ ਬਨਵਾਰੀਆ ॥
ਏਸ ਨਉ ਹੋਰੁ ਥਾਉ ਨਾਹੀ ਸਬਦਿ ਲਾਗਿ ਸਵਾਰੀਆ ॥
ਕਹੈ ਨਾਨਕੁ ਲਿਵੈ ਬਾਝਹੁ ਕਿਆ ਕਰੇ ਵੇਚਾਰੀਆ ॥੬॥
Sācẖī livai bin ḏeh nimāṇī.
Ḏeh nimāṇī livai bājẖahu ki▫ā kare vecẖārī▫ā.
Ŧuḏẖ bājẖ samrath ko▫e nāhī kirpā kar banvārī▫ā.
Ės na▫o hor thā▫o nāhī sabaḏ lāg savārī▫ā.
Kahai Nānak livai bājẖahu ki▫ā kare vecẖārī▫ā. ||6||
In Essence: Without being in love with the Eternal One, the body is just a poor thing. As it has no recognition without His love, what this poor thing can do? (Therefore) without you Oh Akalpurakh! None is omnipotent. (Save this body which has no honor/which is helpless.) Akalpurakh! Have mercy on me and cause me to be with Guru-Guidance to become better; otherwise I have no other place of support. Nanak says: without His love what this poor thing can do?
Please make sure we understand why Guru Ji calls this body a poor thing without His love? Why it has no recognition without His love? In this world, isn’t it recognized very well without any consideration of its liaison with the Creator? Indeed, it is. Contrary to worldly honor, Guru Ji indicates about the spiritual realm where it is only honored if it is drenched in His love (319 SGGS). In that context, our Guru offers a prayer for us before the Creator. Sikhi shines in His love; it gets rusted without His true love. Sikhi blossoms on His support and it fades away without His love. And, loving Him alone shatters all bonds and dispels all fears and doubts.
In the following, Guru Ji defines “anand,” which comes through the divine knowledge imparted by the Guru. Many people talk about it, lecture on it and try to sway the hearts of others with their impressive discourses. Unfortunately, the true bliss is not obtained with such bogus lectures. Anand is related with the divine knowledge. It is this divine knowledge that sets the mind free from all bonds, anxieties and worries by eradicating internal attachment that triggers them. Those people, who go to so called religious places where monetary gains cased in “blessings” are offered, are mistaken about the whole divinity. Desires spread a net around us; we get caught in it and breathe our last in it. Anand comes in detachment while being present in the attractive Maya modes. If Anand is sought, the Guru’s advice about abandoning internal attachment must be practiced
ਆਨੰਦੁ ਆਨੰਦੁ ਸਭੁ ਕੋ ਕਹੈ ਆਨੰਦੁ ਗੁਰੂ ਤੇ ਜਾਣਿਆ ॥
ਜਾਣਿਆ ਆਨੰਦੁ ਸਦਾ ਗੁਰ ਤੇ ਕ੍ਰਿਪਾ ਕਰੇ ਪਿਆਰਿਆ ॥
ਕਰਿ ਕਿਰਪਾ ਕਿਲਵਿਖ ਕਟੇ ਗਿਆਨ ਅੰਜਨੁ ਸਾਰਿਆ ॥
ਅੰਦਰਹੁ ਜਿਨ ਕਾ ਮੋਹੁ ਤੁਟਾ ਤਿਨ ਕਾ ਸਬਦੁ ਸਚੈ ਸਵਾਰਿਆ ॥
ਕਹੈ ਨਾਨਕੁ ਏਹੁ ਅਨੰਦੁ ਹੈ ਆਨੰਦੁ ਗੁਰ ਤੇ ਜਾਣਿਆ ॥੭॥
Ānanḏ ānanḏ sabẖ ko kahai ānanḏ gurū ṯe jāṇi▫ā.
Jāṇi▫ā ānanḏ saḏā gur ṯe kirpā kare pi▫āri▫ā.
Kar kirpā kilvikẖ kate gi▫ān anjan sāri▫ā.
Anḏrahu jin kā moh ṯutā ṯin kā sabaḏ sacẖai savāri▫ā.
Kahai Nānak ehu anand hai ānanḏ gur ṯe jāṇi▫ā. ||7||
In Essence: All people talk about the bliss, but it is known through Guru; always the bliss is known through the Guru if beloved Akalpurakh bestows His grace. And, the sins are removed as the Divine knowledge bestowed upon (by the Guru). Akalpurakh embellishes the speech of those who get rid of internal deep attachment to worldly love; Nanak says: this is the bliss and it is known through the Guru.
If the paper is blurred, writing on it becomes nuisance. For the bliss, blots of attachment must be cleaned. We can own all what we have without getting attached to it. We can love and enjoy all relations without getting attached to them. We just don’t try, and thus we fail to understand what Guru Ji says all the time. We bow to Sri Guru Granth Sahib without truly bowing because bowing needs replacement of our thinking with the Guru advice. Remember, bowing is not and should not be a casual action. Bowing becomes achievement if it is truly done; otherwise, the bowing remains an empty act. Honest bowing fills the mind with the light Guru imparts to the mind. We cannot have anything in the hands if our hands are closed in fists. Therefore, listen to our Guru, open the hands to hold on to Guru, and work on eradicating the attachment and the conceit to bring “Anand” home.
Before going into detail of Guru – path, Third Nanak puts stress on a complete trust in the grace of Akalpurakh and the Guru. With full faith in the Guru and His grace, the follower follows this path without getting distractive by outer negative forces. We will see how Guru Ji prepares the follower by scrapping off the attachment and the pride of wisdom. He asks us to tear down the wall built by our conceit and doubts by sharing with us his own journey of spiritual progression. As we go through this discourse of our Guru, we will see how blunder are committed under the direction of our own wisdom.
[Continues……..]
Anand Sahib, on SGGS 917 (part 1)
BY
G Singh
