I want to share with the Gurbani lovers a few things about the Gurbani : The Gurbani is not a poetic fantasy but an actual expression of spiritual experience expressed through beautiful metaphors and analogies. We all are trying to interpret it through our intellectual efforts, but we don’t have the experience the Gurbani came from; therefore, we keep guessing. Out there, some people are slandering Dr Sahib Singh and Bhai Veer Singh, who put so much efforts to make us understand all the words used in the Gurbani and who also loudly declared that they had no claim of accuracy; criticizing their efforts is nothing but a low level tendency, which has nothing to offer. A gentleman writes in an email sent to me to the fact,”Bhai Veer Singh has no clue about the Gurbani and Dr Sahib Singh has betrayed.” Later on when I rejected his thoughts outright, he called me “a foolish pundit.” Reading his judgmental mentality, I simply thanked him and discontinued any further correspondence with him. I just wonder: after all, what have such critics understood about the experience expressed in the Gurbani ? What have we understood? Have they or we reached to that state of mind out of which such divine knowledge is expressed? The answer is no; then what right anyone has to criticize such devoted scholars like Bhai Veer Singh and Dr Sahib Singh? When we fall on a littered place, we get dirty certainly.
I am going to share with the Gurbani lovers a few stanzas of the bani “ਅਨੰਦੁ Anand/bliss” on 917, SGGS, through which the Guru talks about his divine experience. One thing important is that Third Nanak didn’t have such divine experience till the age of 60; obviously how he had it is extraordinarily important for us to get a few clues about the divine experience. Let us look and reflect on what the Guru says:
ਰਾਮਕਲੀ ਮਹਲਾ ੩ ਅਨੰਦੁ
Raamkalee mehlaa 3 anand
ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥
Ik-onkaar satgur parsaad.
There is only one all pervading Akalpurakh, who is known with the blessings of the Satiguru.
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 bha-i-aa mayree maa-ay satguroo mai paa-i-aa.
Satgur ta paa-i-aa sahj saytee man vajee-aa vaadhaa-ee-aa.
Raag ratan parvaar paree-aa sabadgaavan aa-ee-aa.
Sabdo ta gaavhu haree kayraa man jinee vasaa-i-aa.
Kahai naanak anand ho-aa satguroo mai paa-i-aa. ||1||
In essence: Oh my mother! I am in joy, because I have found my Satiguru. Intuitively, I have found the Satiguru and I am being overwhelmed within. The gems of Raagas along with their family have come to sing Har’s praise. Those, who have enshrined the Guru’s shabda in their minds, sing Har’s praise. Nanak says: I am in joy, because I have found the Satiguru.
What is really means “ਅਨੰਦੁ/Anand” in English? The dictionary defines it: supreme happiness; utter joy or contentment; wedded bliss. Whenever we experience happiness, it doesn’t last much. Third Nanak is not talking about such bliss; actually the Guru just doesn’t take any temporary joy as “Anand/bliss”, because he expresses that it is obtained through the guidance of the Guru, who helps in experiencing the divine union. Also to obtain the Satiguru, one must ignore one’s own set of mind and all other influences one has already embraced. If one is guided by one’s own thinking and other influences, one never obtains the Satiguru. In stanza number 4 of this bani, the Guru gives hints about this bliss:
ਸਾਚਾ ਨਾਮੁ ਮੇਰਾ ਆਧਾਰੋ ॥
ਸਾਚੁ ਨਾਮੁ ਅਧਾਰੁ ਮੇਰਾ ਜਿਨਿ ਭੁਖਾ ਸਭਿ ਗਵਾਈਆ ॥
ਕਰਿ ਸਾਂਤਿ ਸੁਖ ਮਨਿ ਆਇ ਵਸਿਆ ਜਿਨਿ ਇਛਾ ਸਭਿ ਪੁਜਾਈਆ ॥
Saachaa naam mayraa aadhaaro.
Saach naam adhaar mayraa jin bhukhaa sabh gavaa-ee-aa.
kar saaNt sukh man aa-ay vasi-aa jin ichhaa sabh pujaa-ee-aa.
In essence: Har’s name has become my support; because of the support of Har’s name, I am totally satisfied. His name is manifested in me; it has brought peace to my mind and my all desires are fulfilled.
If all bothering desires depart and the memory of Akalpurakh is imprinted within, the mind goes in such bliss that never ends for a moment. The Guru starts the bani by saying that as the Satiguru is obtained (not with efforts but intuitively by giving heart to his teachings), real bliss of realizing the Creator is attained. Then in His memory, the mind gets stilled and it becomes free of all kinds of worries and anxieties. The enlightened one’s life passes through joys, and if any kind of sorrow hits him, he/she remains affectless; his or her mind already believes that it is also a part of the given life; therefore, why the sorrows should bother and affect the attained bliss negatively? After reaching to the state of being in everlasting bliss, one becomes completely immaculate. Then what is that in which the mind of an enlightened one remains busy? Answer: It lives praising the Creator, Har:
ਸਬਦੋ ਤ ਗਾਵਹੁ ਹਰੀ ਕੇਰਾ ਮਨਿ ਜਿਨੀ ਵਸਾਇਆ ॥
Sabdo ta gaavhu haree kayraa man jinee vasaa-i-aa.
Those who have enshrined the Guru’s shabda in their minds, sing Har’s praise.
What have we learnt from the first stanza? Let me also tell that to be with the Satiguru doesn’t mean to be with the Satiguru physically; instead it means understanding the Satiguru’s given instructions and practice them in life. Physical aspect is not important; important is the light passed on by the Creator to the Guru. And, that light was passed on from First Nanak to Second Nanak and so on. If a physical visit ends without having the effect of the divine light of the Satiguru, the seeker gains nothing; therefore, going to Sri Guru Granth Sahib is only fruitful if the divine knowledge enshrined within Sri Guru Granth Sahib is taken to overhaul one’s life. Millions bow everyday to Sri Guru Granth Sahib, but a rare one gets attached to the light of the Guru to guide his or her mind in everyday life. Those ones, who are stuck to the physical aspect of the Guru, are not going anywhere else. Trust me, the Sikhi is not about worshiping, or offering flowers and money; it is about changing according to the Guru.
Once a gentleman wrote to me,” why do you bring the Gurbani to everything we (Sikhs) do”. He hit me hard and made me wonder for what purpose such gentlemen read or contemplate the Gurbani ? Is it for just chanting like the mantras in the morning and evening only? What kind of sincerity that could be? Do we read the Gurbani like mantras for liberation after death? Who knows about liberation after death if the entire life is spent in the Maya bonds? Reluctantly I replied to that gentleman to the fact: I respect your views, but the Gurbani is everything for me.
Coming back to the next stanza; the Guru now guides the followers how to obtain that everlasting bliss mentioned in the first stanza.
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॥
Ay man mayri-aa too sadaa rahu har naalay.
Har naal rahu too man mayray dookhsabh visaarnaa.
Angeekaar oh karay tayraa kaaraj sabhsavaarnaa.
Sabhnaa galaa samrath su-aamee so ki-o manhu visaaray.
Kahai naanak man mayray sadaa rahu har naalay. ||2||
In essence: Oh my mind! Remain with Akalpurakh always; by doing so, you will forget all sufferings. He will settle your affairs right way. Akalpurakh is potent to do everything; why to forget Him then? Nanak says: Oh my mind! Always you remain with Akalpurakh.
The stanza appears very simple, but in it a subtle idea is expressed that takes the follower back to the first stanza in which obtaining the Satiguru is elaborated (ਸਤਿਗੁਰੁ ਤ ਪਾਇਆ ਸਹਜਸੇਤੀ).
The Guru says:
ਕਹੈ ਨਾਨਕੁ ਮੰਨ ਮੇਰੇ ਸਦਾ ਰਹੁ ਹਰਿ ਨਾਲੇ ॥੨॥
Kahai naanak man mayray sadaa rahu har naalay.
Nanak says: Oh my mind! Always you remain with Akalpurakh.
Living always with Akalpurakh is the key that opens the door of the bliss the Guru is talking about. In the Gurbani , it is recommended to utter or say or remember Akalpurakh’sname; it doesn’t matter what name one picks for Him; literally it means to live in the memory ofAkalpurakh. It can be done only if one’s mind accepts what the Guru says and practices that; if one worries how one can make a living by being detached, one should just do what one thinks right. It is very important to live in Akalpurakh’s memory to have the bliss according to the Guru. The Guru also verifies that Ekankaar indeed helps if one seeks Him in utter sincerity; if one plays games in this pursuit, one is doomed.
Yes, the first step is to enshrine the Guru’s advice in the heart; in other words, one should make a living by making the Guru’s advice a guiding force. Then the following stanza number 7 is understood:
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॥
Aanand aanand sabh ko kahai aanand guroo tay jaani-aa.
Jaani-aa aanand sadaa gur tay kirpaa karay pi-aari-aa.
Kar kirpaa kilvikh katay gi-aan anjan saari-aa.
Andrahu jin kaa moh tutaa tin kaa sabad sachai savaari-aa.
Kahai naanak ayhu anand hai aanand gur tay jaani-aa. ||7||
In essence: All people talk about the bliss, but it is known through the Guru. Yes, all talk about the real bless, but one can know about the bliss from the Guru, only if the beloved Akalpurakh bestows His grace. With His grace, one’s sins are removed as the divine knowledge is bestowed upon (by the Guru). Akalpurakh embellishes the speech of those ones, who get rid of their deep attachment of the worldly love. Nanak says: it is the way through which the real bliss is experienced, and it is known through the Guru
ਠਹ ਆਖਣ ਨੂੰ ਤਾਂ ਹਰ ਕੋਈ ਆਖ ਦੇਂਦਾ ਹੈ ਕਿ ਮੈਨੂੰ ਆਨੰਦ ਪ੍ਰਾਪਤ ਹੋ ਗਿਆ ਹੈ, ਪਰ (ਅਸਲ) ਆਨੰਦ ਦੀ ਸੂਝ ਘੁਰੁ ਤੋਂ ਹੀ ਮਿਲਦੀ ਹੈ ।ਹੇ ਪਿਆਰੇ ਭਾਈ! (ਅਸਲ) ਆਨੰਦ ਦੀ ਸੂਝ ਸਦਾ ਘੁਰੁ ਤੋਂ ਹੀ ਮਿਲਦੀ ਹੈ । (ਉਹ ਮਨੁੱਖ ਅਸਲ ਆਨੰਦ ਨਾਲ ਸਾਂਝ ਪਾਂਦਾ ਹੈ, ਜਿਸ ਉਤੇ ਘੁਰੁ) ਕਿਰਪਾ ਕਰਦਾ ਹੈ । ਘੁਰੁ ਮੇਹਰ ਕਰ ਕੇ (ਉਸ ਦੇ) (ਅੰਦਰੋਂ) ਪਾਪ ਕੱਟ ਦੇਂਦਾ ਹੈ, ਤੇ (ਉਸ ਦੀਆਂ ਵਿਚਾਰ-ਅੱਖਾਂ ਵਿਚ) ਆਤਮਕ ਜੀਵਨ ਦੀ ਸੂਝ ਦਾ ਸੁਰਮਾ ਪਾਂਦਾ ਹੈ ।ਜਿਨ੍ਹਾਂ ਮਨੁੱਖਾਂ ਦੇ ਮਨ ਵਿਚੋਂ ਮਾਇਆ ਦਾ ਮੋਹ ਮੁੱਕ ਜਾਂਦਾ ਹੈ, ਅਕਾਲ ਪੁਰਖ ਉਹਨਾਂ ਦਾ ਬੋਲ ਹੀ ਸੁਚੱਜਾ ਮਿੱਠਾ ਕਰ ਦੇਂਦਾ ਹੈ
First, he Guru stresses on getting rid of cleverish ways through which the mortals make money and seek spiritual experience as well. Second, the Guru advises us not to fall in love with the perishable entity or thing. The Guru doesn’t ask us to give up supporting our families; instead he says: in the attachment of your family, don’t forget your Guru and the Creator. Work hard and keep supporting your families but only being with the Guru’s light and the Creator. Here is what the Guru says about brainy tricks:
ਏ ਮਨ ਚੰਚਲਾ ਚਤੁਰਾਈ ਕਿਨੈ ਨ ਪਾਇਆ ॥
ਚਤੁਰਾਈ ਨ ਪਾਇਆ ਕਿਨੈ ਤੂ ਸੁਣਿ ਮੰਨ ਮੇਰਿਆ ॥
ਏਹ ਮਾਇਆ ਮੋਹਣੀ ਜਿਨਿ ਏਤੁ ਭਰਮਿ ਭੁਲਾਇਆ ॥
ਮਾਇਆ ਤ ਮੋਹਣੀ ਤਿਨੈ ਕੀਤੀ ਜਿਨਿ ਠਗਉਲੀ ਪਾਈਆ ॥
ਕੁਰਬਾਣੁ ਕੀਤਾ ਤਿਸੈ ਵਿਟਹੁ ਜਿਨਿ ਮੋਹੁ ਮੀਠਾ ਲਾਇਆ ॥
ਕਹੈ ਨਾਨਕੁ ਮਨ ਚੰਚਲ ਚਤੁਰਾਈ ਕਿਨੈ ਨ ਪਾਇਆ ॥੧੦॥
Ay man chanchlaa chaturaa-ee kinai na paa-i-aa.
Chaturaa-ee na paa-i-aa kinai too sun man mayri-aa.
Ayh maa-i-aa mohnee jin ayt bharam bhulaa-i-aa.
Maa-i-aa ta mohnee tinai keetee jin thag-ulee paa-ee-aa.
Kurbaan keetaa tisai vitahu jin moh meethaa laa-i-aa.
Kahai naanak man chanchal chaturaa-ee kinai na paa-i-aa. ||10||
In essence: Akalpurakh is not obtained through cleverness. Oh mercurial mind! Listen to me. Akalpurakh is not obtained with cleverness. It is this fascinating Maya, which has deluded you. And, this fascinating Maya is created by Akalpurakh, who has attached the mortals to it deeply. (But still) You sacrifice to Akalpurakh, who has infused the sweet love for Maya (Turn toward Him instead). Nanak says: no one has obtained Akalpurakh through cleverness.
ਹੇ ਚੰਚਲ ਮਨ! ਚਲਾਕੀਆਂ ਨਾਲ ਕਿਸੇ ਨੇ ਭੀ (ਆਤਮਕ ਆਨੰਦ) ਹਾਸਲ ਨਹੀਂ ਕੀਤਾ । ਹੇ ਮੇਰੇ ਮਨ! ਤੂੰ (ਧਿਆਨ ਨਾਲ) ਸੁਣ ਲੈ ਕਿ ਕਿਸੇ ਜੀਵ ਨੇ ਭੀ ਚਤੁਰਾਈ ਨਾਲ (ਪਰਮਾਤਮਾ ਦੇ ਮਿਲਾਪ ਦਾ ਆਨੰਦ) ਪ੍ਰਾਪਤ ਨਹੀਂ ਕੀਤਾ, (ਅੰਦਰੋਂ ਸੋਹਣੀ ਮਾਇਆ ਵਿਚ ਭੀ ਫਸਿਆ ਰਹੇ, ਤੇ, ਬਾਹਰੋਂ ਨਿਰੀਆਂ ਗੱਲਾਂ ਨਾਲ ਆਤਮਕ ਆਨੰਦ ਚਾਹੇ, ਇਹ ਨਹੀਂ ਹੋ ਸਕਦਾ) ।ਇਹ ਮਾਇਆ ਜੀਵਾਂ ਨੂੰ ਆਪਣੇ ਮੋਹ ਵਿਚ ਫਸਾਣ ਲਈ ਬੜੀ ਡਾਢੀ ਹੈ, ਇਸ ਨੇ ਇਸ ਭੁਲੇਖੇ ਵਿਚ ਪਾਇਆ ਹੋਇਆ ਹੈ ਕਿ ਮੋਹ ਮਿੱਠੀ ਚੀਜ਼ ਹੈ, ਇਸ ਤਰ੍ਹਾਂ ਕੁਰਾਹੇ ਪਾਈ ਰੱਖਦੀ ਹੈ ।(ਪਰ ਜੀਵ ਦੇ ਭੀ ਕੀਹ ਵੱਸ?) ਜਿਸ ਪ੍ਰਭੂ ਨੇ ਮਾਇਆ ਦੇ ਮੋਹ ਦੀ ਠਗਬੂਟੀ (ਜੀਵਾਂ ਨੂੰ) ਚੰਬੋੜੀ ਹੈ ਉਸੇ ਨੇ ਇਹ ਮੋਹਣੀ ਮਾਇਆ ਪੈਦਾ ਕੀਤੀ ਹੈ ।(ਸੋ, ਹੇ ਮੇਰੇ ਮਨ! ਆਪਣੇ ਆਪ ਨੂੰ ਮਾਇਆ ਤੋਂ ਸਦਕੇ ਕਰਨ ਦੇ ਥਾਂ) ਉਸ ਪ੍ਰਭੂ ਤੋਂ ਹੀ ਸਦਕੇ ਕਰੋ ਜਿਸ ਨੇ ਮਿੱਠਾ ਮੋਹ ਲਾਇਆ ਹੈ (ਤਦੋਂ ਹੀ ਇਹ ਮਿੱਠਾ ਮੋਹ ਮੁੱਕਦਾ ਹੈ) ।ਨਾਨਕ ਆਖਦਾ ਹੈ—ਹੇ (ਮੇਰੇ) ਚੰਚਲ ਮਨ! ਚਤੁਰਾਈਆਂ ਨਾਲ ਕਿਸੇ ਨੇ (ਪਰਮਾਤਮਾ ਦੇ ਮਿਲਾਪ ਦਾ ਆਤਮਕ ਆਨੰਦ) ਨਹੀਂ ਲੱਭਾ
Now the Guru advises the followers how to become one with Ekankaar after abandoning their cleverish ways. The following stanza number 11, takes us back to stanza number 2:
ਏ ਮਨ ਪਿਆਰਿਆ ਤੂ ਸਦਾ ਸਚੁ ਸਮਾਲੇ ॥
ਏਹੁ ਕੁਟੰਬੁ ਤੂ ਜਿ ਦੇਖਦਾ ਚਲੈ ਨਾਹੀ ਤੇਰੈ ਨਾਲੇ ॥
ਸਾਥਿ ਤੇਰੈ ਚਲੈ ਨਾਹੀ ਤਿਸੁ ਨਾਲਿ ਕਿਉ ਚਿਤੁ ਲਾਈਐ ॥
ਐਸਾ ਕੰਮੁ ਮੂਲੇ ਨ ਕੀਚੈ ਜਿਤੁ ਅੰਤਿ ਪਛੋਤਾਈਐ ॥
ਸਤਿਗੁਰੂ ਕਾ ਉਪਦੇਸੁ ਸੁਣਿ ਤੂ ਹੋਵੈ ਤੇਰੈ ਨਾਲੇ ॥
ਕਹੈ ਨਾਨਕੁ ਮਨ ਪਿਆਰੇ ਤੂ ਸਦਾ ਸਚੁ ਸਮਾਲੇ ॥੧੧॥
Ay man pi-aari-aa too sadaa sach samaalay.
Ayhu kutamb too je daykh-daa chalai naahee tayrai naalay.
Saath tayrai chalai naahee tis naal ki-o chit laa-ee-ai.
Aisaa kamm moolay na keechai jit antpachhotaa-ee-ai.
Satguroo kaa updays sun too hovai tayrai naalay.
Kahai naanak man pi-aaray too sadaa sach samaalay. ||11||
In essence: Oh my mind! Always contemplate the eternal Almighty. This family you behold will not go with you (as you will depart, no one is going to die with you). When it will not depart along with you, then why to get attached to it (it is about the deep attachment that leads one to do evil-deeds for one’s relations)? Never do a deed upon which you have to repent eventually. Listen to the Satiguru’s instruction; it shall be with you. Nanak says: oh my dear mind! Always contemplate the eternal Almighty.
ਹੇ ਭਾਈ!) ਇਸ ਪਰਵਾਰ ਦੇ ਮੋਹ ਵਿਚ ਕਿਉਂ ਫਸਦਾ ਹੈਂ? ਇਸ ਨੇ ਤੇਰੇ ਨਾਲ ਤੋੜ ਸਦਾ ਦਾ ਸਾਥ ਨਹੀਂ ਨਿਬਾਹ ਸਕਣਾ । ਜਿਸ ਕੰਮ ਦੇ ਕੀਤਿਆਂ ਆਖ਼ਰ ਹੱਥ ਮਲਣੇ ਪੈਣ, ਉਹ ਕੰਮ ਕਦੇ ਭੀ ਕਰਨਾ ਨਹੀਂ ਚਾਹੀਦਾ ।
Once we empty our minds from our own thoughts and seek our Guru’s advice, we only become able to learn something from the Guru; we will then reject rites, rituals and garbs totally; on this path, our ability will infuse in us the Guru’s light that dissolves our unending desires and flaws leading to vices. We will become able to entreat forgiveness even if we innocently use harsh words. We will then see the path right in front of us; it could appear mountainous, but our ability will strengthen it. Our Guru’s light will help us in a big way.
I pray for everyone including myself to obtain the Guru to walk toward the ultimate bliss.
Partially interpretation in Punjabi is done by Dr Sahib Singh
Humbly
G singh
