First Nanak explains how to become worthy in the eyes of the Creator in Japji, on 1, SGGS:
ਕਿਵ ਸਚਿਆਰਾ ਹੋਈਐ ਕਿਵ ਕੂੜੈ ਤੁਟੈ ਪਾਲਿ ॥
Kiv sachiaaraa hoeeai kiv koorrai thuttai paal ||
How can one be truthful and how can be the veil of falsehood torn away?
If by purifying one’s body, getting in deep meditation and going in pursuit of satisfaction or having fasts, Akalpurakh cannot be realized, then what is the way out to realize Him and how it is possible to be truthful in His consideration? Answer comes in the following verse:
ਹੁਕਮਿ ਰਜਾਈ ਚਲਣਾ ਨਾਨਕ ਲਿਖਿਆ ਨਾਲਿ ॥੧॥
hukam rajaaee chalanaa naanak likhiaa naal ||1||
Oh Nanak! We should obey the Creator’s ordinance already put in force (according to which the world runs).
To be truthful is to remain in harmony with Akalpurakh’s ordinance; it means to understand His ordinance and to remain aligned to it. In other words, to take it as it comes by without any complain. There is no need of doing rituals and playing intellectual games but living in His ordinance; this is the essence to tear down the wall of illusions of falsehood. In next Stanza, the Guru starts defining Akalpurakh’s Ordinance so that it could be understood first.
In 4th Stanza, on 2, SGGS, the Guru explains how the Creator comes close: he says:
ਮੁਹੌ ਕਿ ਬੋਲਣੁ ਬੋਲੀਐ ਜਿਤੁ ਸੁਣਿ ਧਰੇ ਪਿਆਰੁ ॥
muha k bolan boleeai jith sun dhharae piaar ||
What words can we speak to evoke His Love?
What should we say by hearing which He bestows His grace/love on us? Then the Guru comes with a clear answer in the following verse:
ਅੰਮ੍ਰਿਤ ਵੇਲਾ ਸਚੁ ਨਾਉ ਵਡਿਆਈ ਵੀਚਾਰੁ ॥
anmrith vaelaa sach naao vaddiaaee veechaar ||
In the Amrit Vaelaa,( the ambrosial hours before dawn), contemplate the eternal Name of the Creator and His glorious greatness.
To evoke His love, in the early wee hours, His Name and virtues should be reflected on.
Why wee hours are recommended? As we wake up, our fresh minds need to be infused with His memory before walking in to the world of Maya, because His memory can keep us on a virtuous path. For those, who work during night, their “Amrit Veala” can be different. Literally it hints at a time when we wake up after a good sleep; after that sound sleep, our minds are not involved in anything and if our minds are filled with His memories and His virtues, they can deal with the Maya inflicted world without getting affected it negatively and they keep feeling Him close. Further the Guru states that liberation from Maya comes only through the Creator’s grace:
ਕਰਮੀ ਆਵੈ ਕਪੜਾ ਨਦਰੀ ਮੋਖੁ ਦੁਆਰੁ ॥
karamee aavai kaparraa nadharee mokh dhuaar ||
By His grace, the robe of His praise is obtained. By His Grace, the gate of Liberation is found.
ਨਾਨਕ ਏਵੈ ਜਾਣੀਐ ਸਭੁ ਆਪੇ ਸਚਿਆਰੁ ॥੪॥
Nanak eaevai jaaneeai sabh aapae sachiaar ||4||
Oh Nanak! This is the way eternal Prabh, who is All Pervading, is known. ||4||
With Prabh’s blessings, one involves in His praise and with His grace, one is liberated from the Maya influences. In the Gurbani, liberation is defined to go above the Maya influences. After death, liberation is not actually advocated as it is explained in Hindu religion. It is achieved being- alive. Karmee should not be taken as “luck” or Karma widely known as the fruit of previous actions. In the Gurubani, such kind of Karma theory is questioned by asking what were the deeds to be done when there was nothing in existence; therefore, Karma commonly used in the Hindu religion has no place in Sikhi. Bhai Sahib Veer Singh also interprets Karma as deeds, but he suggests that through deeds we get things useful for the body, but deeds don’t trigger liberation, because liberation is only obtained through Prabh’s grace. Stress is on following Prabh’s ordinance and praising Prabh: It is also said:
ਪ੍ਰਭ ਕੀ ਆਗਿਆ ਆਤਮ ਹਿਤਾਵੈ ॥
ਜੀਵਨ ਮੁਕਤਿ ਸੋਊ ਕਹਾਵੈ ॥
Parabẖ kī āgi▫ā āṯam hiṯāvai
Jeevan mukt so-öu kahaavai॥
He, who in his heart loves Prabh’s ordinance, is said to be the one having salvation while alive. (275, SGGS)
Prabh, who permeates all, is known by praising and contemplating His name. All other efforts of charities, physical austerities or rituals and so on do not help in realizing Prabh. We must remember that Akalpurakh is the only giver; therefore, we should not claim about what we give anything to anyone. Only doing efforts to remain in harmony with His Will can take us to that happiness, which is also His gift. And, happiness cannot be bought or obtained through the worldly achievements as they remain temporary. True happiness is that which lasts forever; once that is obtained, the mind remains in peace.
It is a well known fact that if peace and stability of the mind are obtained, everlasting bliss is also obtained; however, the Gurbani advises its follower to get rid of lust, wrath, attachment, greed and conceit to reach to such a state of mind, also known as “sehaj”. In other words, it is a state of mind which takes away all the interests in the worldly entanglement. While living in this world, when one succeeds in such a goal, one is looked upon with a different attitude, because becoming such a human doesn’t fit well in any society. The people start calling such a person a failure, or misfit or a delusional person. First Nanak endured such ridicule behavior at the hands of the people of his times.
ਕੋਈ ਆਖੈ ਭੂਤਨਾ ਕੋ ਕਹੈ ਬੇਤਾਲਾ ॥ (SGGS, 991)
Ko▫ī ākẖai bẖūṯnā ko kahai beṯālā.
Some call me a ghost and some say that I am a demon.
Why is such a state of mind that brings such great happiness ignored? The answer lies in the compromise of the people with temporary pleasures that come and go. In the Gurbani, it is suggested repeatedly to obtain such a state of mind without becoming a sanyassi (recluse) as it is popular in Hindu culture; how? To know that, please go over the following shabda and see how without abandoning everything, such a state of mind becomes easy to obtain
ਸਿਰੀਰਾਗੁ ਮਹਲਾ ੫ ਘਰੁ ੨ ॥
ਗੋਇਲਿ ਆਇਆ ਗੋਇਲੀ ਕਿਆ ਤਿਸੁ ਡੰਫੁ ਪਸਾਰੁ ॥
ਮੁਹਲਤਿ ਪੁੰਨੀ ਚਲਣਾ ਤੂੰ ਸੰਮਲੁ ਘਰ ਬਾਰੁ ॥੧॥
Sirīrāg mėhlā 5 gẖar 2.
Go▫il ā▫i▫āgo▫ilī ki▫ā ṯis damf pasār.
Muhlaṯ punnī cẖalṇā ṯūʼnsammal gẖar bār. ||1||
Sree Raag, Bani of Fifth Nanak, house second:
In essence: A herdsman takes cows to the grazing lands to graze them for some time, what can he establish there? (Nothing, he has to go back). Oh mortal! In the same way, you are given short time; after it is over, you have to go; it is better to take care of the home you have (life/soul).
(ਔੜ ਦੇ ਸਮੇਂ ਥੋੜੇ ਦਿਨਾਂ ਲਈ) ਗੁੱਜਰ (ਆਪਣਾ ਮਾਲ-ਡੰਗਰ ਲੈ ਕੇ) ਕਿਸੇ ਚਰਨ ਵਾਲੀ ਥਾਂ ਤੇ ਜਾਂਦਾ ਹੈ, ਉੱਥੇ ਉਸ ਨੂੰ ਆਪਣੇ ਕਿਸੇ ਵਡੱਪਣ ਦਾ ਵਿਖਾਵਾ-ਖਿਲਾਰਾ ਸੋਭਦਾ ਨਹੀਂ। (ਤਿਵੇਂ, ਹੇ ਜੀਵ! ਜਦੋਂ ਤੈਨੂੰ ਇੱਥੇ ਜਗਤ ਵਿਚ ਰਹਿਣ ਲਈ) ਮਿਲਿਆ ਸਮਾ ਮੁੱਕ ਜਾਇਗਾ, ਤੂੰ (ਇਥੋਂ) ਤੁਰ ਪਏਂਗਾ। (ਇਸ ਵਾਸਤੇ ਆਪਣਾ ਅਸਲੀ) ਘਰ ਘਾਟ ਸੰਭਾਲ (ਚੇਤੇ ਰੱਖ)।੧।
The above verses instruct the seeker to think about a given short span of life; this life is supposed to be spent in the Creator’s love and praise as per the Gurrbani; on 72, SGGS:
ਏਕੋ ਨਾਮੁ ਹੁਕਮੁ ਹੈ ਨਾਨਕ ਸਤਿਗੁਰਿ ਦੀਆ ਬੁਝਾਇ ਜੀਉ ॥੫॥
Ėko nām hukam hai Nānak saṯgur ḏī▫ā bujẖā▫e jī▫o. ||5||
To praise only Naam is an ordinance of Prabh and this ordinance is made understood by the Satiguru.
The Guru counsels the follower to get attached through the Guru guidance:
ਹਰਿ ਗੁਣ ਗਾਉ ਮਨਾ ਸਤਿਗੁਰੁ ਸੇਵਿ ਪਿਆਰਿ ॥
ਕਿਆ ਥੋੜੜੀ ਬਾਤ ਗੁਮਾਨੁ ॥੧॥ ਰਹਾਉ ॥
Har guṇ gā▫o manā saṯgur sev pi▫ār.
Ki▫ā thoṛ▫ṛī bāṯ gumān. ||1|| rahā▫o.
Oh my mind! Serve the Satiguru by singing Har’s praises in love. Why to have pride in a trivial thing? Pause
Please note that the Guru defines what the service of the Guru is; praising Har is what the Guru wants from a follower. Loving Guru is listening and obeying the Guru. It can be done sincerely only if conceit and interest of the mind in trivial things are eradicated and the mind is involved in Naam praise. Offering flowers and other things or merely worshiping the Guru will do nothing, because that is not obeying the Guru; any physical service of the Guru is easier to do than offering one’s mind to the Guru guidance. One, who doesn’t become what the Guru wants, falls short of receiving the Guru blessings.
ਹੇ ਮੇਰੇ ਮਨ! ਪਰਮਾਤਮਾ ਦੇ ਗੁਣ ਗਾਇਆ ਕਰ। ਪਿਆਰ ਨਾਲ ਗੁਰੂ ਦੀ (ਦੱਸੀ) ਸੇਵਾ ਕਰ। ਥੋੜੀ ਜਿਤਨੀ ਗੱਲ ਪਿੱਛੇ (ਇਸ ਥੋੜੇ ਜਿਹੇ ਜੀਵਨ-ਸਮੇਂ ਵਾਸਤੇ) ਕਿਉਂ ਮਾਣ ਕਰਦਾ ਹੈਂ?।੧।ਰਹਾਉ।
The Guru continues reminding the follower to live here as a guest who stays for a short time; the guest doesn’t get attached to anything and never claims anything, because his or her goal is just to pass the given time for a stay. Reminding through the guest – analogy, the Guru makes aware the follower that nothing is permanent; therefore, avoid attaching to anything.
ਜੈਸੇ ਰੈਣਿ ਪਰਾਹੁਣੇ ਉਠਿ ਚਲਸਹਿ ਪਰਭਾਤਿ ॥
ਕਿਆ ਤੂੰ ਰਤਾ ਗਿਰਸਤ ਸਿਉ ਸਭ ਫੁਲਾ ਕੀ ਬਾਗਾਤਿ ॥੨॥
Jaise raiṇ parāhuṇe uṯẖ cẖalsahi parbẖāṯ.
Ki▫ā ṯūʼnraṯā girsaṯ si▫o sabẖ fulā kī bāgāṯ. ||2||
Oh mortal! Just as a guest for a night departs in the morning (after a night’s stay), you will also go. Why are you drenched in the attachment of your family? It is just like a garden of flowers.
The garden of followers looks beautiful; when we pass by it; it attracts our minds; however, it is short lived, we know that. Having family is very much encouraged in the Gurbani; however, losing virtues to feed it, or to make it happy is simply called wastage of life. Without virtuous living and without fixing heart on the Creator’s praise, one’s life, as per the Gurbani, is a sheer wastage of time. Please remember that nothing is said against any responsibility toward the family; in other words, it is advised to perform one’s responsibility toward the family through the Guru guidance, and performing it perfectly does not demand abandonment of virtues. When virtues are mortgaged for the welfare of the family, one loses everything.
ਜਿਵੇਂ ਰਾਤ ਵੇਲੇ (ਕਿਸੇ ਘਰ ਆਏ ਹੋਏ) ਪਰਾਹੁਣੇ ਦਿਨ ਚੜ੍ਹਨ ਤੇ (ਉਥੋਂ ਉੱਠ ਕੇ ਚੱਲ ਪੈਣਗੇ (ਤਿਵੇਂ, ਹੇ ਜੀਵ! ਜ਼ਿੰਦਗੀ ਦੀ ਰਾਤ ਮੁੱਕਣ ਤੇ ਤੂੰ ਭੀ ਇਸ ਜਗਤ ਤੋਂ ਚੱਲ ਪਏਂਗਾ)।ਤੂੰ ਇਸ ਗ੍ਰਿਹਸਤ ਨਾਲ (ਬਾਗ ਪਰਵਾਰ ਨਾਲ) ਕਿਉਂ ਮਸਤ ਹੋਇਆ ਪਿਆ ਹੈਂ? ਇਹ ਸਾਰੀ ਫੁੱਲਾਂ ਦੀ ਹੀ ਬਗ਼ੀਚੀ (ਸਮਾਨ) ਹੈ।੨।
ਮੇਰੀ ਮੇਰੀ ਕਿਆ ਕਰਹਿ ਜਿਨਿ ਦੀਆ ਸੋ ਪ੍ਰਭੁ ਲੋੜਿ ॥
ਸਰਪਰ ਉਠੀ ਚਲਣਾ ਛਡਿ ਜਾਸੀ ਲਖ ਕਰੋੜਿ ॥੩॥
Merī merī ki▫ā karahi jin ḏī▫ā so parabẖ loṛ.
Sarpar uṯẖī cẖalṇā cẖẖad jāsīlakẖ karoṛ. ||3||
Oh mortal! Why are you shouting with claims? Seek Prabh who has given what you have. One day, you will certainly depart leaving thousands of millions right here.
Again advice is given to eliminate claims and conceit; whatever is gathered is left behind, because nothing can be taken as one departs. If the seeker wants to realize the Creator, the responsibility toward the Creator and the Guru should always be bigger than anyone or any interest, because whatever one possesses is a gift of the Creator. And, then why the Creator should be put on a second place?
ਇਹ ਚੀਜ਼ ਮੇਰੀ ਹੈ, ਇਹ ਜਾਇਦਾਦ ਮੇਰੀ ਹੈ-ਕਿਉਂ ਅਜੇਹਾ ਮਾਣ ਕਰ ਰਿਹਾ ਹੈਂ? ਜਿਸ ਪਰਮਾਤਮਾ ਨੇ ਇਹ ਸਭ ਕੁਝ ਦਿੱਤਾ ਹੈ, ਉਸ ਨੂੰ ਲੱਭ। ਇਥੋਂ ਜ਼ਰੂਰ ਕੂਚ ਕਰ ਜਾਣਾ ਚਾਹੀਦਾ ਹੈ। (ਲੱਖਾਂ ਕ੍ਰੋੜਾਂ ਦਾ ਮਾਲਕ ਭੀ) ਲੱਖਾ ਕ੍ਰੋੜਾਂ ਰੁਪਏ ਛੱਡ ਕੇ ਚਲਾ ਜਾਇਗਾ।੩।
ਲਖ ਚਉਰਾਸੀਹ ਭ੍ਰਮਤਿਆ ਦੁਲਭ ਜਨਮੁ ਪਾਇਓਇ ॥
ਨਾਨਕ ਨਾਮੁ ਸਮਾਲਿ ਤੂੰ ਸੋ ਦਿਨੁ ਨੇੜਾ ਆਇਓਇ ॥੪॥੨੨॥੯੨॥
Lakẖ cẖa▫orāsīh bẖarmaṯi▫āḏulabẖ janam pā▫i▫o▫e.
Nānak nām samāl ṯūʼn so ḏin neṛā ā▫i▫o▫e. ||4||22||92||
After wandering through eighty four existences, you have found this birth which is hard to find. Oh Nanak! Remember Naam as your end is nearing.
In the Gurbani, wandering through many existence should never be interpreted as “many stages of life” as many do under the influence of western thoughts or other own beliefs, because the reference of various existences are repeated so much in numerous times and in numerous ways in the Gurbani that it is not possible to take “lakh Churasee Fer” as temporary stages of life . I personally tried to see if such idea can be true in any way, but I end up accepting it as “numerous existences”. And, it is this human life through which the Creator and His creation are understood and Prabh’s staged show is comprehended; therefore, it should not be wasted in trivial accomplishments.
(ਹੇ ਭਾਈ!) ਚੌਰਾਸੀ ਲੱਖ ਜੂਨਾਂ ਵਿਚ ਭੌਂ ਭੌਂ ਕੇ ਤੂੰ ਹੁਣ ਇਹ ਮਨੁੱਖਾ ਜਨਮ ਬੜੀ ਮੁਸ਼ਕਿਲ ਨਾਲ ਲੱਭਾ ਹੈ। ਹੇ ਨਾਨਕ! (ਪਰਮਾਤਮਾ ਦਾ) ਨਾਮ ਹਿਰਦੇ ਵਿਚ ਵਸਾ, ਉਹ ਦਿਨ ਨੇੜੇ ਆ ਰਿਹਾ ਹੈ (ਜਦੋਂ ਇਥੋਂ ਕੂਚ ਕਰਨਾ ਹੈ)।੪।੨੨।੯੨।
Achieving everlasting bliss is very hard; through the Satiguru’s shabda, it becomes possible. A Sikh, who fails in this pursuit, he or she may realize it or not, the entire life is wasted in trivial things, establishments, haughty claims and futile debates. It is hard in this glittering Maya attraction – net to follow the Guru as the Guru also states on 918 SGGS:
ਖੰਨਿਅਹੁ ਤਿਖੀ ਵਾਲਹੁ ਨਿਕੀ ਏਤੁ ਮਾਰਗਿ ਜਾਣਾ ॥
Kẖanni▫ahu ṯikẖī vālahu nikī eṯ mārag jāṇā.
The path of Sikhi is sharper than a two-edged sword and finer than a hair.
A Sikh is a learner, and improving through learning should be his or her aim; falling down on this path is not cursed by the Guru, instead it is advised to continue on the Guru shown path with relentless determination till the goal is achieved. Running a business honestly or performing one’s assignments diligently for the financial rewards is not discouraged in the Gurbani; it is stressed to remain honest and detached to anything which takes away from the Creator. This path shown by the Guru certainly leads to everlasting ecstasy.
Interpretation in Punjabi is by Dr Sahib Singh
Humbly
G Singh
