A FEW WORDS from Guru Message

Guru Message
The Ultimate Freedom
book by S. Gurdeep Singh

It is not possible to translate Gurbani perfectly in other language; many good people have made efforts in this regard, but something was always left incomplete; in such efforts, either an application of a word used in a special context was omitted or personal thinking of the interpreter or the translator has left an effect on the meaning expressed in Gurbani by Guru Sahiban and Bhagatas. That is why it can be noted that there are some huge blunders committed by interpreters and translators in Gurbani translations available to-date. Still I appreciate all of the scholars, who have honestly done their best to convey Guru Message to Guru-followers. I believe Bhai Veer Singh and Dr. Sahib Singh have done much better job in this field than others, and they are a great source of understanding Gurbani in its totality; however, I have to disagree with them also on their interpretation of certain Guru Vaakas. After having said that, I must say that I have just tried to decipher Guru Message with my limits; I do not make any claim in this regard.

While going through available translations and interpretations of Gurbani, a strong urge blossomed in me to pass on Guru Message-intact to Guru-followers. As it is said, Gurbani is an ocean of gems; since I am not without limitations either; therefore, I might have missed too those gems even though I have done my best not to taint the meaning of Gurbani by my own thinking (I have more inclination toward scientific approach than believing in myths or supernatural realms). With a great regard of Guru Sahiban, I have honestly tried to pass on Guru Message to Sikhs so that they can explore Sikhi through the minds of Sikh-Gurus. I hope the readers will understand these facts as they continue reading this book, and compare it with the available literature on Gurbani. It is my belief that academic degrees or a lot of study doesn’t make anyone perfect knower of Guru Message; it is the devotion of understanding Gurbani with an aim to practice its theme in life that helps in this regard. While doing study of Gurbani, we can decipher what Guru Sahiban and Bhagatas have said in their own words if we leave our own thinking aside. I have realized that the belief of Guru Nanak Dev goes beyond mere scientific approach. There are a lot of people out there who claim that Gurbani contradicts; however, that notion is utterly untrue. If one idea said in one context, appears to be contradictory with another idea said in another context, it is so because of its different meaning in different context. To understand that further, I must quote here Guru Vaakas from Asa Dee Vaar on 463, Sri Guru Granth Sahib:

ਸਲੋਕੁ ਮ; ੧ ॥
ਸਚੇ ਤੇਰੇ ਖੰਡ ਸਚੇ ਬ੍ਰਹਮੰਡ ॥ ਸਚੇ ਤੇਰੇ ਲੋਅ ਸਚੇ ਆਕਾਰ ॥

Salok mehlaa 1:

Sachay tayray khand sachay barahmand.

Sachay tayray lo-a sachay aakaar. {463}

In Essence : True are your continents; true are your solar systems, and true are your worlds and your forms. Now look at the following Guru Saloka:

ਸਲੋਕੁ ਮ; ੧ ॥
ਕੂੜੁ ਰਾਜਾ ਕੂੜੁ ਪਰਜਾ ਕੂੜੁ ਸਭੁ ਸੰਸਾਰੁ ॥

ਕੂੜੁ ਮੰਡਪ ਕੂੜੁ ਮਾੜੀ ਕੂੜੁ ਬੈਸਣਹਾਰੁ ॥

Salok mehlaa 1:

Koorh raajaa koorh parjaa koorh sabh sansaar.

Koorh mandap koorh maarhee koorh baisanhaar. {468}

In Essence : (Except the Eternal One) Illusions (Temporary) are the king, the public, and the entire world. Illusions (Temporary) are the pavilions, mansions and their dwellers.

Why there is no contradiction in the above quoted two expressions though it appears so, to understand that one must understand the both of the contexts Guru Nanak Dev talks about. In the first one, it is all about the existence of “Akalpurakh” and “His Creation.” Akalpurakh is a reality, not a myth (Satt Naam-He exists, indeed His Naam is true), so is His creation. As He exists, so does His creation. There is no reason to abandon His creation to realize Him, and that is the idea lies in the description about Him and His creation; we can see this idea elaborated as Guru Ji closes his views on it in the Saloka given below:

ਨਾਨਕੁ ਵਖਾਣੈ ਬੇਨਤੀ ਤੁਧੁ ਬਾਝੁ ਕੂੜੋ ਕੂੜੁ ॥੧॥

Naanak vakhaanai bayntee tudh baajh koorho koorh. ||1|| {468}

In Essence : Humbly Nanak says that without you Oh Akalpurakh ! Everything is false (temporary because only He is permanent, and all the rest are perishable).

The second context is about His eternity and the continuous temporary status of His creation. In “Koor raja koor parja”, (quotation given above) Guru Ji points out at the temporary existence of His creation which is destined to live short; in other words, nothing is permanent but the Creator. This is the way Guru-followers should understand these quotations that appear to be contradictory, but in fact they are not. There is one vital idea, that is His eternity, and the rest of the ideas are there just to justify His importance as a Master Ruler over His creation. Therefore, no Sikh should ever think that Guru Ideas are contradictory; if to some people they appear so, they should need to study Gurbani in-depth.

Gurbani’s explanation from Tenth Master comes direct to us if we try to concentrate on two Gurbani interpretation traditions started from Bhai Gurdas and Bhai Mani Singh Shaheed. There are many other traditions of Gurbani interpretation; somehow they appear to be tainted with other influential sources of the History of the Sikhs. For instance, traditional interpretations by Nirmale scholars and Singh-Sabha group somehow obviously show outer influences. To decipher the real Guru Message, we can go deep into the depth of Gurbani by comparing their interpretations with the interpretations of First Nanak’s Bani found interpreted in Sri Guru Granth Sahib by Second, Third, Fourth, Fifth and Ninth Nanak. The interpretation of First Nanak done by Guru Sahiban is very helpful. While interpreting Gurbani Bhai Veer Singh goes back to Bhai Mani Singh Shaheed and Bhai Gurdas. Without agreeing with others, he keeps mentioning how other people look at Gurbani in a different way. His best effort is to keep the idea being conveyed intact; this tradition also takes us back to Tenth Nanak’s interpretation of Gurbani since Bhai Mani Singh Shaheed heard Gurbani interpretation from Tenth Nanak; however, over time, some changes took place in interpretation which can be corrected by depending on the interpretation of Guru Nanak Message in Sri Guru Granth Sahib. Third Nanak very clearly interprets Guru Message in his Bani Named “Anand.” First Nanak himself interprets his message in Dakhni Onkar, Asa Dee Vaar, Majh Dee Vaar and Sidhgosht. By keeping the Guru Message interpreted in Sri Guru Granth Sahib in our minds, we can follow Bhai Mani Singh Shaheed tradition through Bhai Veer Singh. Dr. Sahib Singh slightly differs with Bhai Veer Singh; however, he tries to keep Guru-message interpreted in Sri Guru Granth Sahib a base of his interpretation. Outer influence on Dr. Sahib Singh can be negated if we follow strictly the interpretation of First Nanak’s message by Second, Third, Fourth, Fifth and Ninth Nanak while going through Dr. Sahib Singh’s interpretation of Gurbani. I must mention a book by Dr. Taran Singh on various traditions of Gurbani interpretations; Dr. Taran Singh gives a detail of various traditions without being critic of anyone save for his applauding of those who remain close to Guru-message.

There are those who, living in western countries with lucrative careers, try to interpret Gurbani with their thinking highly tainted by western or scientific thoughts. There are those who live their lives as per their minds’ direction; however, now in retirement or close to it, have turned toward Gurbani and have started beating their drums utterly opposite to the central idea about the Creator promoted in Sri Guru Granth Sahib. Obviously, they are simply trying to justify their lifestyles that may not align with Gurbani. And, Gurbani guides Sikhs to remain detached from Maya influences again and again, and behind this, there is a reason. This reason becomes clear when we understand the purpose of life being promoted by Gurbani which is to lead the mortals to a stable state of mind by liberating them from all bonds. Obviously, those who are remained drowned in Maya and try to teach others to live life to the fullest are not close to understand Guru message interpreted in Sri Guru Granth Sahib.

Hyper rationality (to a fanatic level) has blinded some people utterly; their given new meaning to Guru Message is laughable. They forget that the basic idea about discussing the Creator itself crosses the limits of rationality. Not an aorta of what they claim in their articles is true in context of the soul expressed in Gurbani. Stooping low to call the Creator a physics-principle or to say that nothing here is left recyclable after death because everything finishes right here, is funny in context of Gurbani- thought. If their talk is accepted as a real Message of our Guru for a moment, what is the use of pining for the Creator as it is repeatedly done in various shabadas? Guru Nanak Dev Ji loudly pines for the Creator in his shabadas. By the way, why Guru Ji says that everything is left behind when we depart from here except His Name? If everything finishes here, what is that with which His Name follows? Why in Asa Dee Vaar, Guru Nanak advises loudly and clearly that when this life ends, there comes the time to see an account of one’s deeds. What is that all about? Think about it. If “Joon” (birth/existence) is merely a stage of life, why Guru uses the words “Garbh” (womb) and “Joon” (birth/existence) together to express soul’s transitions from one to another existence? Who is “that being” who brings account of deeds of mortals to up to-date after death [on 464, SGGS, M-1]? Stretching Sikhi toward Buddhism or scientific ideology is nothing but a complete failure to understand Gurbani. The Gurbani talks about a different realm where these things have no importance because it is not the scientific approach toward Akalpurakh but a Divine experience of a soul with its Creator. Only after having that Divine experience, the worldly established ideas start appearing contrary to the real concept of soul and its relation with its Creator in the realm of divinity. Out there, there is something that is experienced by some ones and they are just trying to pass on that experience to others. If anyone believes in them, He or she should take their advice seriously. It is not mythical views but factual phenomena built on personal experience. If anyone is interested to have that experience, he or she must listen to those who have experienced it with a full surrender to their teachings; if not, then they can just keep promoting what their rationality says, I wish good luck to them!

Those who have open minds in this regard will become determined to ignore personal wisdom to follow the one who experienced that phenomenon. Under the magic of rationality on their thinking, many people let their minds close all the doors, and they install a filter of rationality. Contrary to that, Gurmukh (who truly follow the Guru) long to have that experience with open minds; they don’t let it be buried under the new programmed thinking tailored according to the scientific age. Mysteries of conscious and subconscious minds are still not known. Still it is an open mystery how subconscious mind remains incapable to find a difference between the reality and the imagination. How certain negative imprints keep ruling the conscious mind which is very much into logic, is amazing; if they are framed again by hypnotherapy’s suggestive new ideas, how do the new framed imprints replace the old negative ones, is not known exactly. And, it is not possible to define the outcome of the study of subconscious mind on the basis of rationality alone. Spiritualism and soul’s ties with the Creator are in no way expressible on rational-grounds. Guru Ji guides us many times to go back within to find the presence of the Creator, and then see Him all over. Guru Ji keeps defining that the Creator keeps His presence within and outside; however, He keeps His entity independently separate as well. This is the point from where the rationality drags us away from the experienced truth of the enlightened ones. Guru Ji also describes how “within” He is envisioned.

In Sri Guru Granth Sahib, Gurbani is honored as a power to lead its followers to Akalpurakh; no wonder, it is revered as His own form; think about it. It is not a statement with limited application; rather it defines the Creator further in context of His infinity. It also sculptures the minds to be worthy of uniting with the Creator. It is all about aligning the thoughts about Him with Guru’s thoughts by ignoring established views about the Creator. In this context, newly framed thoughts deal with the struggle of the mind; it becomes a suggestive command to the mind to turn it toward the origin of the soul, Akalpurakh. It leads the mind toward getting merged with Akalpurakh eventually. According to Gurbani, a true Guru is that who has envisioned Him, and who can show the presence of Akalpurakh within and outside to others as well. Guru Ji often hints at achieving a state of mind where He is experienced. Guru Ji calls such enlightened entity “a perfect Guru or a True Guru,” If people can find such a true Guru, it is their good luck; however, Sikhs do not need living Guru for realizing the Creator; instead they need sincerity to follow Gurbani and live accordingly because Gurbani is their Guru [Mehla 4 on 982, SGGS]. A true Sikh can lead the beginner-Sikhs to tread on Guru-path rightfully. There are some people out there who as Sikhs promote the Guru Message only and avoid any temptation like to be called Gurus or to be addressed with any other title. No true Sikh ever played “Guru” after Tenth Nanak; the Sikhs in History, who led Sikhs on the Guru-path, were known as “Bhai Sahib”. In Gurbani such Sikhs are also called “Sadh;” the company of such Sikhs is highly recommended; serving them is deemed as an act of high quality in a spiritual sphere. There is a reason behind it. In their company; the mind is inspired to battle with five negative forces within to overcome His created Maya-temptations. This is the only way to succeed in falling in love with the Creator. Think about the training one gets as an employee of a company, and a commitment one makes to contribute to it positively. If any kind of behavior is noticed to be harmful for the company and its name, it is reformed to keep the given commitment. People with uncontrollable minds, which are enslaved by negative behavior, are terminated for the benefit of the company. What is all this in simple words? It is to fit in good environments to bring a successful outcome. Exactly in the same manner, the atmosphere of His devotional service is above ritual or conditioned activities. In the company of His devotees, there is a display of sincere and positive behavior. Guru Nanak Dev Ji states repeatedly to seek the company of those persons who keep the other learning-souls on track with their knowledge of divinity. A process of reforming the negative behavior continues in their company. In Sikhi, one cannot find Him within without falling in love with Him. Finding Him within is not a mere searching for Him within with some kind of thoughts but to see His presence manifested after falling for Him heartily and reaching to “Turiawastha/Samadhi.” It is about attaining that state of mind to where the Guru leads. Through the Guru, It is necessary to do a total overhaul of the mind influenced badly with the three modes of Maya.

I am hopeful that this book will help the readers to understand Guru Message. Sikhs do not need to get exhausted in understanding various concepts of Guru thought such as Naam and Hukam. It is sad to say that these concepts described by some scholars have become more difficult than Gurbani itself. Many times, these academic muscular exercises through which these concepts are described, give nothing to the common people for whom Gurbani was written.

I wish you good luck to tread on the Guru Path sincerely to obtain His Union. My prayers are for all of you to be successful in this pursuit.

Humbly

Gurdeep Singh