It has become very difficult for me to convince many of my sisters and brothers that we are spiritually being robbed because of our over indulgence in the Maya pursuits, show off and blind faith in group mentality. Sometimes I face opposition just because I cannot accept the way they mould the Gurbani according to their set up minds. After going through Sri Guru Granth Sahib, I have realized that the interpretation of some vital ideas already exists in SGGS and no need of guessing is required. The Gurbani is an expression of a spiritual experience; therefore, it becomes a big problem if we try to build up our own pyramid of words to promote our desire to have a fling with the temporal powers, or financial gains. I have seen my own logic – based ideology melting when I tried to stick to “nothing but logic” while studying SGGS. First Nanak though awakens us to become rational where as mythology is made a reality by its advocates; he also shares with us his experience, which is beyond reasoning. For example he says repeatedly that the spiritual experience just cannot be expressed in words. Surprisingly whoever had it, spoke the same language. That is why I feel some of my sisters and brothers fail to understand that the Gurbani inspires us to obtain that, which is inexpressible.
I respect all those, who do not agree with my interpretation without agreeing with them as I see them taking one line of the shabda or a word from a shabda and come up with such ideas which have no support in Sri Guru Granth Sahib. I have learned from the Gurbani to tolerate others’ views, but it took years to get to such a state of mind, where respect remains intact for those who disagree. My struggle in this regard began in 2008. I have been losing control on my reactions toward opposite views for a while, but not anymore. I see people distorting the Gurbani even now, but it doesn’t bother me; they have the right to get what they want from the Guru and they can judge me the way they feel. Indeed the Gurbani has taught me a lot and I feel to share it with all; however, I make no claim what so ever in this regard. I am sure that if we all leave our own learning we have from many sources aside and follow strictly the Gurbani in its entirety, we can learn in this regard. Today, I am sharing with all of you a shabda that clearly states that we need to wake up and become aware how we are being robbed off our virtues. To protect from getting robbed in very modest manners, we are advised to get attached to our source, Ekankaar. It is a battle, but it is very much possible to win it. The shabda is on 155, SGGS:
ਗਉੜੀ ਚੇਤੀ ਮਹਲਾ ੧ ॥ ਅਵਰਿ ਪੰਚ ਹਮ ਏਕ ਜਨਾ ਕਿਉ ਰਾਖਉ ਘਰ ਬਾਰੁ ਮਨਾ ॥
ਮਾਰਹਿ ਲੂਟਹਿ ਨੀਤ ਨੀਤ ਕਿਸੁ ਆਗੈ ਕਰੀ ਪੁਕਾਰ ਜਨਾ ॥੧॥
Ga-orhee chaytee mehlaa 1.
Avar panch ham ayk janaa ki-o raakha-o ghar baar manaa.
Maareh looteh neet neet kis aagai karee pukaar janaa. ||1||
Raag Gaurhi Cheti, the Bani of First Nanak.
In essence: (In my body) Oh mind! There are five ones and I am alone to face them. How can I save my house (myself)? Oh mind! They beat and rob me every day. To whom should I complain about them?
The five ones are our negative forces that drag us into a mess; short lived breaks are not the solutions. The Guru calls these five ones robbers and they are lust, anger, greed, attachment and conceit. First the Guru puts a few questions concerning a way out of their continuous attack. In the following, he gives importance to get attached with Ekankaar. The Guru refers to death that is taken as very dreadful event, which is not actually. Then what is that which makes it dreadful? It is the attachment that creates a comfortable net with sharp ends; as a little swing hits the corners of the net, the mortal comes down to knees. The death is not a swing but a complete eviction from this net of comforts. The Guru reminds us to think about it and to get attached to Ekankaar, who will level the fear of death. The feeling of eviction from our comfort zone of attachment makes the death horrible.
ਸ੍ਰੀ ਰਾਮ ਨਾਮਾ ਉਚਰੁ ਮਨਾ ॥
ਆਗੈ ਜਮ ਦਲੁ ਬਿਖਮੁ ਘਨਾ ॥੧॥ ਰਹਾਉ ॥
Saree raam naamaa uchar manaa.
Aagai jam dal bikham ghanaa. ||1|| rahaa-o.
Oh my mind! Utter the name of all pervading Akalpurakh! There is a heavy army of death to be faced with. Pause.
Now the Guru creates a scene of deception through which we go but without realizing its consequences. This scene is like today’s breaking news; however, its long lasting effects can be foreseen. A house has a limit and the continuous robberies have to end one day. The Guru tries to awaken us before that end. As the five ones are robbing, the soul remains in bed with the pleasures through which these fives ones rob her:
ਉਸਾਰਿ ਮੜੋਲੀ ਰਾਖੈ ਦੁਆਰਾ ਭੀਤਰਿ ਬੈਠੀ ਸਾ ਧਨਾ ॥
ਅੰਮ੍ਰਿਤ ਕੇਲ ਕਰੇ ਨਿਤ ਕਾਮਣਿ ਅਵਰਿ ਲੁਟੇਨਿ ਸੁ ਪੰਚ ਜਨਾ ॥੨॥
Usaar marholee raakhai du-aaraa bheetar baithee saa Dhanaa.
Amrit kayl karay nit kaamanavar lutayn so panch janaa. ||2||
Prabh has erected this body temple and put doors in it. Within sits the bride (soul). Deeming this body as an eternal temple, she remains into pleasures, and the five ones keep plundering her house.
Reminding the end of the limited house, the Guru explains how the looted soul – lady is caught by the death she almost forgot:
ਢਾਹਿ ਮੜੋਲੀ ਲੂਟਿਆ ਦੇਹੁਰਾ ਸਾ ਧਨ ਪਕੜੀ ਏਕ ਜਨਾ ॥
ਜਮ ਡੰਡਾ ਗਲਿ ਸੰਗਲੁ ਪੜਿਆ ਭਾਗਿ ਗਏ ਸੇ ਪੰਚ ਜਨਾ ॥੩॥
Dhaahi marholee looti-aa dayhuraa saa Dhan pakrhee ayk janaa.
Jam dandaa gal sangal parhi-aa bhaag ga-ay say panch janaa. ||3||
(Finally) The death has demolished the body-temple, plundered the soul lady and caught her. The death has struck the bride, and the five ones have disappeared.
The drama ends; the robbers disappear, but the death gets hands on the soul lady. What can be done now? Every virtue has been robbed. Nothing is done to save any virtue either? A life is wasted and looted for temporary pleasures. The Guru explains the role of the relatives and friends of the mortal by hinting how wrong actions are taken for their sake:
ਕਾਮਣਿ ਲੋੜੈ ਸੁਇਨਾ ਰੁਪਾ ਮਿਤ੍ਰ ਲੁੜੇਨਿ ਸੁ ਖਾਧਾਤਾ ॥
ਨਾਨਕ ਪਾਪ ਕਰੇ ਤਿਨ ਕਾਰਣਿ ਜਾਸੀ ਜਮਪੁਰਿ ਬਾਧਾਤਾ ॥੪॥੨॥੧੪॥
Kaaman lorhai su-inaa rupaa mitar lurhayn so khaadhaataa.
Naanak paap karay tin kaaranjaasee jampur baadhaataa. ||4||2||14||
The wife wants gold and silver and the friends want something to eat. Oh Nanak! The mortal commits sin for them. Because of them in bonds, he will face his death (alone).
The Guru takes an example of a married man, who indulges in bribery, force, discrimination and lies to please his greedy wife and friends, who are opportunists. Unfortunately, he doesn’t realize that just to please them, he enchains himself.
What was missed then? We have to go to verse number second:
ਸ੍ਰੀ ਰਾਮ ਨਾਮਾ ਉਚਰੁ ਮਨਾ ॥
ਆਗੈ ਜਮ ਦਲੁ ਬਿਖਮੁ ਘਨਾ ॥੧॥ ਰਹਾਉ ॥
Saree raam naamaa uchar manaa.
Aagai jam dal bikham ghanaa. ||1|| rahaa-o.
Oh my mind! Utter the name of all pervading Akalpurakh! There is a heavy army of death to be faced with. Pause.
Remembering Akalpurakh with any name with full concentration is very useful to become aware about the robbery in progress.
Some persons out there comment on ਨਾਮ ਸਿਮਰਨ /Naam Simran and envelop this phrase in “remembrance” only; I have a difficulty to agree with them, because in the Gurbani, ਨਾਮ Naam, ਨਾਓ Naaon, ਨਾਮਾ Naama are used with not only ਜਪੁ and ਸਿਮਰਤ/ ਸਿਮਰਹੁ; but also with the word ਉਚਰੁ or ਬੋਲਹੁ / which means to say or utter; therefore, uttering Prabh’s name is also encouraged but with total involvement. Merely using tongue to utter Prabh’s name is discouraged; in other words, name – parroting is criticized. Obviously if it is uttered heartily by keeping Prabh in the mind, nothing is wrong, because then it doesn’t remain parroting. This practice leads to ਅਜਪਾ ਜਾਪੁ ਨ ਵੀਸਰੈ ਆਦਿ ਜੁਗਾਦਿ ਸਮਾਇ ॥ Ajpā jāp na vīsrai āḏ jugāḏsamā▫e.(1291 SGGS)
Another important thing is to dump all rituals, pilgrimages and bowing and worshiping to others but Akalpurakh, because doing such futile efforts under the influence of unending desires give us nothing. One can get rid of these by becoming detached. The Guru guides on this path further on 634, SGGS:
ਦੁਬਿਧਾ ਨ ਪੜਉ ਹਰਿ ਬਿਨੁ ਹੋਰੁ ਨ ਪੂਜਉ ਮੜੈ ਮਸਾਣਿ ਨ ਜਾਈ ॥
ਤ੍ਰਿਸਨਾ ਰਾਚਿ ਨ ਪਰ ਘਰਿ ਜਾਵਾ ਤ੍ਰਿਸਨਾ ਨਾਮਿ ਬੁਝਾਈ ॥
ਘਰ ਭੀਤਰਿ ਘਰੁ ਗੁਰੂ ਦਿਖਾਇਆ ਸਹਜਿ ਰਤੇ ਮਨ ਭਾਈ ॥
ਤੂ ਆਪੇ ਦਾਨਾ ਆਪੇ ਬੀਨਾ ਤੂ ਦੇਵਹਿ ਮਤਿ ਸਾਈ ॥੧॥
Dubidhaa na parha-o har bin hor na pooja-o marhai masaan na jaa-ee.
Tarisnaa raach na par ghar jaavaa tarisnaa naam bujhaa-ee.
Ghar bheetar ghar guroo dikhaa-i-aa sahj ratay man bhaa-ee.
Too aapay daanaa aapay beenaa too dayveh mat saa-ee. ||1||
In essence: I shall not fall into duality; therefore, I shall not worship other than Har. And, I shall not go to bow to burials or crematoriums, because Naam has stilled my mind. Being engrossed in desire, I don’t go to other’s home (the desires just don’t exist within because of Har’s love). The Guru has shown me Har’sabode within me, and I am drenched in His love intuitively. My mind is pleased in equipoise. (A prayer of thanks) Oh Prabh! You know all! You understand what is in my mind. You give me good wisdom!
As the mind stills within, it realizes the presence of Ekankaarwithin. Praising Him heartily and praying sincerely to be with Him are essential acts.
For all that, it is important to know our goal. In the following verses, we are helped to understand what the difference between our Creator and us is. If it is understood wisely, duality disappears. Awareness of our home becomes a part of our daily routine.
On 330, SGGS, Bhagat Kabir discloses this, let us look at that:
ਸੁਖੁ ਮਾਂਗਤ ਦੁਖੁ ਆਗੈ ਆਵੈ ॥
ਸੋ ਸੁਖੁ ਹਮਹੁ ਨ ਮਾਂਗਿਆ ਭਾਵੈ ॥੧॥
Sukh maangat dukhaagai aavai.
So sukh hamhu na maangi-aa bhaavai. ||1||
In essence: People pray for comfort, but the pain follows it. I don’t ask for the comfort, which is followed by the pain.
ਬਿਖਿਆ ਅਜਹੁ ਸੁਰਤਿ ਸੁਖ ਆਸਾ ॥
ਕੈਸੇ ਹੋਈ ਹੈ ਰਾਜਾ ਰਾਮ ਨਿਵਾਸਾ ॥੧॥ ਰਹਾਉ ॥
Bikhi-aa ajahu surat sukhaasaa.
Kaisay ho-ee hai raajaa raam nivaasaa. ||1|| rahaa-o.
Because we are into Maya and still we hope for comforts, how canAkalpurakh, the King, take abode in our minds? Pause.
Obviously, we cannot have both ways: remain indulging in what our minds want and then keep talking to become one with Prabh .
When desire is misleading, how the goal can remain in focus?
ਇਸੁ ਸੁਖ ਤੇ ਸਿਵ ਬ੍ਰਹਮ ਡਰਾਨਾ ॥
ਸੋ ਸੁਖੁ ਹਮਹੁ ਸਾਚੁ ਕਰਿ ਜਾਨਾ ॥੨॥
Is sukh tay siv barahm daraanaa.
So sukh hamhu saach kar jaanaa. ||2||
Because of these comforts, Shiva and Brahma repented (got scared of its consequences), and that kind of comfort we deem as true.
ਸਨਕਾਦਿਕ ਨਾਰਦ ਮੁਨਿ ਸੇਖਾ ॥
ਤਿਨ ਭੀ ਤਨ ਮਹਿ ਮਨੁ ਨਹੀ ਪੇਖਾ ॥੩॥
Sankaadik naarad mun saykhaa.
Tin bhee tan meh man nahee paykhaa. ||3||
Even the sages like Sanak, Narad , and Shesnaag couldn’t see the mind in their bodies ( the reality of the mind).
Bhagat Kabir is not verifying anything but trying to share with us that the habit of seeking pleasures and comforts lead us into more troubles later on as explained in many stories being told by other people. And, he advises:
ਇਸੁ ਮਨ ਕਉ ਕੋਈ ਖੋਜਹੁ ਭਾਈ ॥
ਤਨ ਛੂਟੇ ਮਨੁ ਕਹਾ ਸਮਾਈ ॥੪॥
Is man ka-o ko-ee khojahu bhaa-ee.
Tan chhootay man kahaa samaa-ee. ||4||
Oh Brother! Someone should search the mind within and see when it separates from the body, where does it go?
Now he refers to those ones, who indeed understood this secret:
ਗੁਰ ਪਰਸਾਦੀ ਜੈਦੇਉ ਨਾਮਾਂ ॥
ਭਗਤਿ ਕੈ ਪ੍ਰੇਮਿ ਇਨ ਹੀ ਹੈ ਜਾਨਾਂ ॥੫॥
Gur parsaadee jaiday-o naamaan.
Bhagat kai paraym in hee hai jaanaan. ||5||
With the blessings of the Guru, Jaidev and Namdev found this fact (the secret of the mind) through the love and devotion of Akalpurakh.
Now he shares the secret with the seekers:
ਇਸੁ ਮਨ ਕਉ ਨਹੀ ਆਵਨ ਜਾਨਾ ॥
ਜਿਸ ਕਾ ਭਰਮੁ ਗਇਆ ਤਿਨਿ ਸਾਚੁ ਪਛਾਨਾ ॥੬॥
Is man ka-o nahee aavan jaanaa.
Jis kaa bharam ga-i-aa tin saach pachhaanaa. ||6||
A person, whose doubt is dispelled, knows the truth that this mind is not subject to coming and going (It doesn’t die, because it has no form; please see the next verses).
ਇਸੁ ਮਨ ਕਉ ਰੂਪੁ ਨ ਰੇਖਿਆ ਕਾਈ ॥
ਹੁਕਮੇ ਹੋਇਆ ਹੁਕਮੁ ਬੂਝਿ ਸਮਾਈ ॥੭॥
Is man ka-o roop na raykh-i-aa kaa-ee.
Hukmay ho-i-aa hukam boojh samaa-ee. ||7||
This mind has no form or outline; it is created with Prabh’s ordinance and as per the His ordinance, it understands Akalpurakh and gets merged in Him.
ਇਸ ਮਨ ਕਾ ਕੋਈ ਜਾਨੈ ਭੇਉ ॥
ਇਹ ਮਨਿ ਲੀਣ ਭਏ ਸੁਖਦੇਉ ॥੮॥
Is man kaa ko-ee jaanai bhay-o.
Ih man leen bha-ay sukh-day-o. ||8||
If a person knows the secret of this mind, he gets absorbed in Akalpurakh, the comfort- giver.
What is this all about? Bhagat Kabir opens up:
ਜੀਉ ਏਕੁ ਅਰੁ ਸਗਲ ਸਰੀਰਾ ॥
ਇਸੁ ਮਨ ਕਉ ਰਵਿ ਰਹੇ ਕਬੀਰਾ ॥੯॥੧॥੩੬॥
Jee-o ayk ar sagal sareeraa.
Is man ka-o rav rahay kabeeraa. ||9||1||36||
Kabir contemplates that mind that permeates all the bodies (Obviously the mind is a part of Prabh, the Creator.)
Call it the mind or the soul, Bhagat Kabir makes it clear that the mind, when realizes Akalpurakh, merges with that mind that pervades all the bodies. It is very close description about knowing the Creator. It is the mind that runs into many directions but it is also the mind that recognizes its own “inner self.” Bhagat Kabir addresses the Creator as the “big mind” and He keeps presence in the lives through His parts. Let me put it in different way, Prabh is the infinite light pervading all; a part of that light exists in every life and Bhagat Kabir calls it “the mind” a part of the big mind.
We have the goal, but how to find it? In Raag Tilang, First Nanak answers it, 722, SGGS:
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 ॥੩॥
Jā▫e pucẖẖahu sohāgaṇī vāhai kinī bāṯī saho pā▫ī▫ai.
Jo kicẖẖ kare so bẖalākar mānī▫ai hikmaṯ hukam cẖukẖā▫ī▫ai.
Jā kai parem paḏārath pā▫ī▫ai ṯa▫o cẖarṇī cẖiṯ lā▫ī▫ai.
Saho kahai so kījai ṯan mano ḏījai aisā parmal lā▫ī▫ai.
Ėv kahėh sohāgaṇībẖaiṇe inī bāṯī saho pā▫ī▫ai. ||3||
In essence: Go and ask those brides, who have their spouse with them, how to obtain the spouse?(Answer) Whatever the Spouse (Prabh) does, take it positively by getting over with cleverness and commanding behavior; you get attached humbly to that Prabh because of whom Naam commodity is obtained. Become attractive by surrendering to Prabh and obeying His ordinance. This is what is said by those brides, who are with their Spouse Prabh.
It is an interpretation of
ਕਿਵ ਸਚਿਆਰਾ ਹੋਈਐ ਕਿਵ ਕੂੜੈ ਤੁਟੈ ਪਾਲਿ ॥
ਹੁਕਮਿ ਰਜਾਈ ਚਲਣਾ ਨਾਨਕ ਲਿਖਿਆ ਨਾਲਿ ॥੧॥
Kiv sachi-aaraa ho-ee-ai kiv koorhai tutai paal.
Hukam rajaa-ee chalnaa naanak likhi-aa naal. ||1|
How can one be truthful and how can the veil of falsehood be torn away? O h Nanak! We should obey the preordained ordinance.
Now we have advice given by the experienced ones, but how actually we can do it? Here is the answer
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 ॥੪॥੨॥੪॥ (722, SGGS)
Āp gavā▫ī▫ai ṯā saho pā▫ī▫ai a▫or kaisīcẖaṯurā▫ī.
Saho naḏar kar ḏekẖai so ḏin lekẖai kāmaṇ na▫o niḏẖ pā▫ī.
Āpṇe kanṯpi▫ārī sā sohagaṇ Nānak sāsabẖrā▫ī.
Aise rang rāṯī sahj kīmāṯī ahinis bẖā▫e samāṇī.
Sunḏar sā▫e sarūp bicẖkẖaṇ kahī▫ai sā si▫āṇī. ||4||2||4||
In essence: (the advice continues) if the bride gets rid of her own self, only then she obtains Spouse; otherwise, there is no other clever trick that can work. When the Spouse looks at the bride with graceful glance, that time is successful, because then she obtains nine treasures (Naam). Oh Nanak! That soul bride who becomes dear to her Spouse becomes honorable. Oh Nanak! That bride gets drenched in her Spouse’s love in such a way that she obtains equipoise; such bride is called beautiful, intellectual and wise.
Oh my brothers and sisters! Then you will live in this world like a person, who has no interest in gambling, smoking and drinking, walking in a casino. While walking, if he sees a flowing fountain with glittering lights passing through it, he may stop to look at it to enjoy its splendor knowing he cannot do it forever, but main attractions of the casino fail to affect him. In the same way, you will remain part of the show without emotionally involving in it. Your duties and responsibilities will keep you going but without any distraction or hindrance on your journey. Yes, it is a spiritual journey; it can be taken while performing our duties honestly, but it cannot be successful if one gets indulged in those pursuits, which detour the mind away from the targeted destination described by the Guru. Try first the Maya pursuits; if you remain satisfied and happy always in them, you don’t need the spiritual journey; nonetheless, if you remain in a cycle of sometime to be happy and sometime to be sad or in anxieties, take this journey exactly the way the Guru instructs; certainly, you will not only be in bliss always but also be surprised how big experience is missed out for almost nothing.
Humbly,
G Singh
