We, Sikhs, are very proud of our Gurus; they have led the Sikhs through horrible times; when the sense of treating all humans equally was strangled openly, the Gurus were actually promoting it; they took the greatest risk of confronting the people in power, and they ignored the norms set up centuries ago as a part of “God’s set up rules.” Unfortunately, those norms are also being advocated today by some people who somehow have succeeded in luring some Sikhs toward them like caste system and senseless rituals. In context of civil rights of human beings, the Gurus kept infusing that sense of freedom which is deemed today as the basic norms of a democratic society. That was a simple part of their teachings because they went further to reach to a peak of spirituality where conflicts, three modes of Maya and other selfish inclinations totally become void. That state of mind qualifies a Sikh to be a true Guru Follower; the path on which the Gurus have led us is very tough to tread on; however, it lays a foundation of the ultimate freedom for a Sikh who, if remains determined, enjoys it eventually.
I am going to share with my readers the experience of a Guru follower in the Guru’s own words; the Guru followers, who get changed through the Guru teachings, do not follow the group mentality ( Mehla 4, SGGS), organized religions (3, SGGS ) and do not care what other people think or say about Sikhi (399 SGGS); it is a devoted path after surrendering to the Guru teachings. The Sikh Gurus applaud and praise His devotees more than any already established entity in the world. Why? Its answer takes us back to the path on which His devotees walked on in the past and do these days as well. Sikhi is not for bragging about, and it is certainly not to prove others wrong but to experience what was experienced by His Devotees and the Gurus themselves. We can never understand intensity of their experience if we keep measuring it with abundance of knowledge layered in scientific outlook; If you want to remain tied to a group or an organization to trash others, this Guru Shabda is not for you. This Guru Shabda is on 384, SGGS. Let us go deep while studying it and analyze if we have progressed or not!
ਆਸਾ ਮਹਲਾ ੫ ॥ ਸਾਚਿ ਨਾਮਿ ਮੇਰਾ ਮਨੁ ਲਾਗਾ ॥
ਲੋਗਨ ਸਿਉ ਮੇਰਾ ਠਾਠਾ ਬਾਗਾ ॥੧॥
Āsā mėhlā 5. Sācẖ nām merā man lāgā.
Logan si▫o merā ṯẖāṯẖā bāgā. ||1||
In Essence: My mind is attached to His Eternal Name, now my dealing with people has become just a formality.
Please think about it carefully how we deal in this society. Do we deal just normally in this world or indulge in it too much? In these verses, one condition is put before changing the behavior and that is to get attached to the Creator. If that truly occurs (getting the mind attached to the Creator), the behavior of the mind is destined to change; if it doesn’t change, there is a deficiency in the attachment we claim for the Creator.
ਸਾਚਿ = ਸਦਾ-ਥਿਰ ਰਹਿਣ ਵਾਲੇ ਵਿਚ। ਨਾਮਿ = ਨਾਮ ਵਿਚ। ਸਿਉ = ਨਾਲ। ਠਾਠਾ ਬਾਗਾ = ਠੱਠ, ਵੱਗ, ਠਾਹ-ਠੀਆ, ਕੰਮ ਸਾਰਨ ਜੋਗਾ ਉੱਦਮ, ਉਤਨਾ ਕੁ ਵਰਤਣ-ਵਿਹਾਰ ਜਿਤਨੇ ਦੀ ਅੱਤ ਜ਼ਰੂਰੀ ਲੋੜ ਪਵੇ।੧।
(ਹੇ ਭਾਈ!) ਮੇਰਾ ਮਨ ਸਦਾ ਕਾਇਮ ਰਹਿਣ ਵਾਲੇ ਪਰਮਾਤਮਾ ਦੇ ਨਾਮ ਵਿਚ (ਸਦਾ) ਜੁੜਿਆ ਰਹਿੰਦਾ ਹੈ, ਦੁਨੀਆ ਦੇ ਲੋਕਾਂ ਨਾਲ ਮੇਰਾ ਉਤਨਾ ਕੁ ਹੀ ਵਰਤਣ-ਵਿਹਾਰ ਹੈ ਜਿਤਨੇ ਦੀ ਅੱਤ ਜ਼ਰੂਰੀ ਲੋੜ ਪੈਂਦੀ ਹੈ।੧।
ਬਾਹਰਿ ਸੂਤੁ ਸਗਲ ਸਿਉ ਮਉਲਾ ॥
ਅਲਿਪਤੁ ਰਹਉ ਜੈਸੇ ਜਲ ਮਹਿ ਕਉਲਾ ॥੧॥ ਰਹਾਉ ॥
Bāhar sūṯ sagal si▫o ma▫ulā.
Alipaṯ raha▫o jaise jal mėh ka▫ulā. ||1|| rahā▫o.
In Essence: Outwardly I deal with all on good terms (nicely); however, I remain detached to all as the lotus in the water. Pause
The Guru teaches us very beautifully how to attach to Akalpurakh, how to keep that attachment intact and how to detach from the world we are put in. An example is given of lotus flower which has to be in the (usually) dirty water but its beauty of remaining above that dirty water has become an inspiration for the devotee of Akalpurakh. Advice is: live right in this Maya fascinated world but without getting affected by its negative influences.
ਬਾਹਰਿ = ਦੁਨੀਆ ਵਿਚ, ਦੁਨੀਆ ਨਾਲ ਵਰਤਣ ਸਮੇਂ। ਸੂਤੁ ਮਉਲਾ = ਸੂਤ ਮਿਲਿਆ ਹੋਇਆ ਹੈ, ਪਿਆਰ ਬਣਿਆ ਹੋਇਆ ਹੈ, ਪਿਆਰ ਵਾਲਾ ਸੰਬੰਧ ਹੈ। ਅਲਿਪਤੁ = ਨਿਰਲੇਪ। ਰਹਉ = ਮੈਂ ਰਹਿੰਦਾ ਹਾਂ। ਕਉਲਾ = ਕੌਲ-ਫੁੱਲ।੧।ਰਹਾਉ।
(ਹੇ ਭਾਈ!) ਦੁਨੀਆ ਨਾਲ ਵਰਤਣ-ਵਿਹਾਰ ਸਮੇ ਮੈਂ ਸਭਨਾਂ ਨਾਲ ਪਿਆਰ ਵਾਲਾ ਸੰਬੰਧ ਰੱਖਦਾ ਹਾਂ, (ਪਰ ਦੁਨੀਆ ਨਾਲ ਵਰਤਦਾ ਹੋਇਆ ਭੀ ਦੁਨੀਆ ਨਾਲ ਇਉਂ) ਨਿਰਲੇਪ ਰਹਿੰਦਾ ਹਾਂ ਜਿਵੇਂ ਪਾਣੀ ਵਿਚ (ਟਿਕਿਆ ਹੋਇਆ ਭੀ) ਕੌਲ-ਫੁੱਲ (ਪਾਣੀ ਤੋਂ ਨਿਰਲੇਪ ਰਹਿੰਦਾ ਹੈ)।੧।ਰਹਾਉ।
ਮੁਖ ਕੀ ਬਾਤ ਸਗਲ ਸਿਉ ਕਰਤਾ ॥
ਜੀਅ ਸੰਗਿ ਪ੍ਰਭੁ ਅਪੁਨਾ ਧਰਤਾ ॥੨॥
Mukẖ kī bāṯ sagal si▫o karṯā.
Jī▫a sang parabẖ apunā ḏẖarṯā. ||2||
In Essence: I am talking terms with all; however, I keep my heart fixed on Prabh.
The Guru teaching is not to become silent sage; it is not to severe relations if negativity is experienced but it is about remaining focused on Prabh while dealing with all good and bad people. A beautiful idea is enveloped in these verses. Dealing with people by keeping Prabh in the heart will take away all kinds of conflicts within and out because His memory makes the mind pure: no hatred, no anger in context of disagreement, no desire to insult others or to prove to be superior to others. All the negativity that brings anxiety, hatred, hard feelings and revenge is leveled completely when He is kept in the mind; such sweet is His memory. Why we don’t come close to that feeling? Answer lies in our being loaded with so much stuff that is quiet contrary to the Guru teachings. In real life, the Guru faced anger and conceit loaded with hatred; however, he remained calm till the last breath; what he wrote, he lived it, and he proved how the memory of the Creator could become so powerful.
ਮੁਖ ਕੀ ਬਾਤ = ਮੂੰਹੋਂ ਗੱਲਾਂ। ਜੀਅ ਸੰਗਿ = ਹਿਰਦੇ ਵਿਚ, ਜਿੰਦ ਵਿਚ।੨।
(ਹੇ ਭਾਈ!) ਮੈਂ ਸਭ ਲੋਕਾਂ ਨਾਲ (ਲੋੜ ਅਨੁਸਾਰ) ਮੂੰਹੋਂ ਤਾਂ ਗੱਲਾਂ ਕਰਦਾ ਹਾਂ (ਪਰ ਕਿਤੇ ਮੋਹ ਵਿਚ ਆਪਣੇ ਮਨ ਨੂੰ ਫਸਣ ਨਹੀਂ ਦੇਂਦਾ) ਆਪਣੇ ਹਿਰਦੇ ਵਿਚ ਮੈਂ ਸਿਰਫ਼ ਆਪਣੇ ਪਰਮਾਤਮਾ ਨੂੰ ਹੀ ਟਿਕਾਈ ਰੱਖਦਾ ਹਾਂ।੨।
ਦੀਸਿ ਆਵਤ ਹੈ ਬਹੁਤੁ ਭੀਹਾਲਾ ॥
ਸਗਲ ਚਰਨ ਕੀ ਇਹੁ ਮਨੁ ਰਾਲਾ ॥੩॥
Ḏīs āvaṯ hai bahuṯ bẖīhālā.
Sagal cẖaran kī ih man rālā. ||3||
In Essence: My behavior appears dreadfully cold; however, my mind is utterly humble toward all.
You see, the people are judgmental; they are habitual of describing other people fully without even knowing them; this is what the Guru indicates here. Remaining focused on the Creator, brings peace to the mind, and the commotion all around becomes totally uninteresting; when we don’t show interest in some one’s futile talk, our responses become cold or very formal and that is the time when we face displeasure of that person because he or she doesn’t want to hear what he or she doesn’t like; such a person is interested in praising and applauding. Here the Guru expresses clearly that internally, the minds of His devotees are totally void of pride and that is why they are totally embodiment of humility but people don’t understand that, and they judge the devotees in a wrong way.
ਭੀਹਾਲਾ = ਡਰਾਉਣਾ, ਰੁੱਖਾ, ਬੇ-ਮੇਹਰਾ, ਕੋਰਾ। ਰਾਲਾ = ਚਰਨ-ਧੂੜ, ਖ਼ਾਕ।੩।
(ਹੇ ਭਾਈ! ਮੇਰੇ ਇਸ ਤਰ੍ਹਾਂ ਦੇ ਆਤਮਕ ਜੀਵਨ ਦੇ ਅੱਭਿਆਸ ਦੇ ਕਾਰਨ ਲੋਕਾਂ ਨੂੰ ਮੇਰਾ ਮਨ) ਬੜਾ ਰੁੱਖਾ ਕੋਰਾ ਦਿੱਸਦਾ ਹੈ; ਪਰ (ਅਸਲ ਵਿਚ ਮੇਰਾ) ਇਹ ਮਨ ਸਭਨਾਂ ਦੇ ਚਰਨਾਂ ਦੀ ਧੂੜ ਬਣਿਆ ਰਹਿੰਦਾ ਹੈ।੩।
ਨਾਨਕ ਜਨਿ ਗੁਰੁ ਪੂਰਾ ਪਾਇਆ ॥
ਅੰਤਰਿ ਬਾਹਰਿ ਏਕੁ ਦਿਖਾਇਆ ॥੪॥੩॥੫੪॥
Nānak jan gur pūrā pā▫i▫ā.
Anṯar bāhar ek ḏikẖā▫i▫ā. ||4||3||54||
In Essence: Nanak says: who has obtained the perfect Guru, he is enabled (by the perfect Guru) to envision the one Creator being present within and outside.
In Gurbani, the path of Akalpurakh is shown rightful way only by the perfect Guru who himself experienced union with Him and then shows Him to others as well. In the last verses, the Guru stresses on the importance of the perfect Guru (please note down the word “perfect” used with the Guru). So this change in behavior comes only if a perfect Guru is obtained and followed flawlessly. Today, Sikh’s perfect Guru is Sri Guru Granth Sahib.
Through Sri Guru Granth Sahib, a Sikh can get changed to behold the Creator within, in every one and everywhere. To reach to that peak, living by keeping Prabh’s memory in the heart is mandatory. Living right in the Maya prevailed world but remaining detached like a lotus is the Guru’s call; if we, Sikhs, want to reach to that state of mind where He is realized within and beheld everywhere, we need to do our home work and certainly overhaul ourselves. Talking or debating or making display of our knowledge will not help us in becoming true Guru followers. Sikhi should not be judged by the numbers but quality.
ਜਨਿ = ਜਨ ਨੇ, ਦਾਸ ਨੇ। ਅੰਤਰਿ = ਅੰਦਰ-ਵੱਸਦਾ। ਬਾਹਰਿ = ਸਾਰੇ ਜਗਤ ਵਿਚ ਵੱਸਦਾ।੪।
ਹੇ ਨਾਨਕ! ਜਿਸ (ਭੀ) ਮਨੁੱਖ ਨੇ ਪੂਰਾ ਗੁਰੂ ਲੱਭ ਲਿਆ ਹੈ (ਗੁਰੂ ਨੇ ਉਸ ਨੂੰ) ਉਸ ਦੇ ਅੰਦਰ ਤੇ ਬਾਹਰ ਸਾਰੇ ਜਗਤ ਵਿਚ ਇੱਕ ਪਰਮਾਤਮਾ ਹੀ ਵੱਸਦਾ ਵਿਖਾ ਦਿੱਤਾ ਹੈ (ਇਸ ਵਾਸਤੇ ਉਹ ਦੁਨੀਆ ਨਾਲ ਪਿਆਰ ਵਾਲਾ ਸਲੂਕ ਭੀ ਰੱਖਦਾ ਹੈ ਤੇ ਨਿਰਮੋਹ ਰਹਿ ਕੇ ਸੁਰਤਿ ਅੰਦਰ-ਵੱਸਦੇ ਪ੍ਰਭੂ ਵਿਚ ਹੀ ਜੋੜੀ ਰੱਖਦਾ ਹੈ)।੪।੩।੫੪।
Mere talks lead us to nowhere; debating about the experience we don’t have is wastage of time; proving others wrong is an iceberg of self conceit that kills our spiritual instinct bit by bit. As the Guru says, choice always is with the mortals; choosing the Guru path and remaining faithful to him while battling within positively can bring attention of the Creator. Searching Him within is an initial step and when He is realized within, the outside world is changed significantly. When we don’t even realize His presence within, how can we dream to become the Guru followers? His presence within first must be believed, then it should be felt and then to unite with Him, the barrier created by Maya must be demolished. For that, we must abandon the crowd mentality. You are in the crowd, you are no body but when you are out of the crowd, you are noticed. It is the story of getting noticed by Him through displaying positivity. When we become one with Him, we certainly split away from the crowd; therefore, as the Guru says, we should deal with the people (Maya influenced) by remaining focused on the Creator heartily.
May the Creator bless you!
Interpretation in Punjabi is done by Dr. Sahib Singh Ji.
Humbly,
G Singh
