Guru Nanak uses examples of four kinds of lives in a metaphoric expression to convey his unshakable love for Akalpurakh, his under lying idea is to inspire his followers to be in love with the Creator regardless wherever and whatever positions they are in. The interpretations of this Guru Shabada by various Scholars, in my mind, are missing something. I am going to Share with Guru followers that the message is conveyed well magnificently with a broad application and it is our duty to live as Guru implies his advice to us. Now let’s go through the shabada and find it out.
ਗਉੜੀ ਬੈਰਾਗਣਿ ਮਹਲਾ ੧ ॥
ਹਰਣੀ ਹੋਵਾ ਬਨਿ ਬਸਾ ਕੰਦ ਮੂਲ ਚੁਣਿ ਖਾਉ ॥
ਗੁਰ ਪਰਸਾਦੀ ਮੇਰਾ ਸਹੁ ਮਿਲੈ ਵਾਰਿ ਵਾਰਿ ਹਉ ਜਾਉ ਜੀਉ ॥੧॥
Ga▫oṛī bairāgaṇ mėhlā 1.
Harṇī hovā ban basā kanḏ mūl cẖuṇ kẖā▫o.
Gur parsādī merā saho milai vār vār ha▫o jā▫o jī▫o. ||1||
In essence: If I was a doe, I would live in a forest, and would pick up fruits and roots to eat, with Guru Grace I would meet my Master and I would sacrifice to Him again and again.
The female deer is considered very mellow in nature; indeed she supports her on fruits and roots. Roots and fruits are symbolic of natural and modest food, and to be Doe is a message of being calm and live modestly. This is the first kind of life, Guru imagines to have; however, being in that situation, Guru determines his unshakable love for Akalpurakh by saying that being in that plight, he has only one hope to have Guru with whose blessings his Master can be met. In that case mind goes into a mode of His praises. The purpose of life is to meet Him and to end this long separation from Him, so what if that plight in the society is not lofty or richer? Guru inspires his followers to remember only one thing and that is the purpose of life to find a True Guru and through Guru, meet the Creator, the rest becomes insignificant for His seeker. Please read carefully the next Guru Vaak, in it, Guru stresses what he is involved in and what he hopes his followers will follow him in this regard?
ਬਨਿ = ਬਨ ਵਿਚ, ਜੰਗਲ ਵਿਚ। ਬਸਾ = ਮੈਂ ਵੱਸਾਂ। ਕੰਦ ਮੂਲ = ਭਾਵ, ਘਾਹ-ਬੂਟ (ਫਲ ਫੁੱਲ)। ਚੁਣਿ = ਚੁਣ ਕੇ। ਖਾਉ = ਮੈਂ ਖਾਵਾਂ। ਗੁਰ ਪਰਸਾਦੀ = ਗੁਰੂ ਦੀ ਕਿਰਪਾ ਨਾਲ। ਵਾਰਿ ਵਾਰਿ = ਸਦਕੇ ਸਦਕੇ। ਹਉ = ਮੈਂ। ਜਾਉ = ਜਾਉਂ।੧।
(ਹਰਣੀ ਜੰਗਲ ਵਿਚ ਘਾਹ-ਬੂਟ ਚੁਣ ਕੇ ਖਾਂਦੀ ਹੈ ਤੇ ਮੌਜ ਵਿਚ ਚੁੰਗੀਆਂ ਮਾਰਦੀ ਹੈ (ਹੇ ਪ੍ਰਭੂ! ਤੇਰਾ ਨਾਮ ਮੇਰੀ ਜਿੰਦ ਲਈ ਖ਼ੁਰਾਕ ਬਣੇ, ਜਿਵੇਂ ਹਰਣੀ ਲਈ ਕੰਦ-ਮੂਲ ਹੈ। ਮੈਂ ਤੇਰੇ ਨਾਮ-ਰਸ ਨੂੰ ਪ੍ਰੀਤ ਨਾਲ ਖਾਵਾਂ, ਮੈਂ ਸੰਸਾਰ-ਬਨ ਵਿਚ ਬੇ-ਮੁਥਾਜ ਹੋ ਕੇ ਵਿਚਰਾਂ ਜਿਵੇਂ ਹਰਣੀ ਜੰਗਲ ਵਿਚ। ਜੇ ਗੁਰੂ ਦੀ ਕ੍ਰਿਪਾ ਨਾਲ ਮੇਰਾ ਖਸਮ-ਪ੍ਰਭੂ ਮੈਨੂੰ ਮਿਲ ਪਏ, ਤਾਂ ਮੈਂ ਮੁੜ ਮੁੜ ਉਸ ਤੋਂ ਸਦਕੇ ਕੁਰਬਾਨ ਜਾਵਾਂ।੧।
ਮੈ ਬਨਜਾਰਨਿ ਰਾਮ ਕੀ ॥
ਤੇਰਾ ਨਾਮੁ ਵਖਰੁ ਵਾਪਾਰੁ ਜੀ ॥੧॥ ਰਹਾਉ ॥
Mai banjāran rām kī.
Ŧerā nām vakẖar vāpār jī. ||1|| rahā▫o.
In essence: I am an occupational lover of All Pervading Akalpurakh, oh Prabh! In your Name-commodity I deal [with Your Grace!] (Pause)
There is nothing better than to be in His love, there is no other pursuit better than seeking His union in His love, there is no other desire better than the desire of singing the praise of The Creator. Guru ji literally detours his followers from Maya towards Him, instead of letting them stuck in other kinds of trades that break away the soul from the creator, he pursues them to love Him heartily. It is called destined to live in His love. If the soul is in love with Him, its dealings are changed, and its longing rests only at Him literally.
In the next Guru Vakas, another kind of plight of life is used in a metaphoric way; however, the stressed idea in this Guru Vaaka is kept intact and the followers are advised to bear in mind the story that is all about His love.
ਬਨਜਾਰਨਿ = ਵਣਜ ਕਰਨ ਵਾਲੀ। ਵਖਰੁ = ਸੌਦਾ।੧।ਰਹਾਉ।
(ਹੇ ਪ੍ਰਭੂ! ਜੇ ਤੇਰੀ ਮਿਹਰ ਹੋਵੇ ਤਾਂ) ਮੈਂ ਤੇਰੇ ਨਾਮ ਦੀ ਵਣਜਾਰਨ ਬਣ ਜਾਵਾਂ ਤੇਰਾ ਨਾਮ ਮੇਰਾ ਸੌਦਾ ਬਣੇ, ਤੇਰੇ ਨਾਮ ਨੂੰ ਵਿਹਾਝਾਂ।੧।ਰਹਾਉ।
ਕੋਕਿਲ ਹੋਵਾ ਅੰਬਿ ਬਸਾ ਸਹਜਿ ਸਬਦ ਬੀਚਾਰੁ ॥
ਸਹਜਿ ਸੁਭਾਇ ਮੇਰਾ ਸਹੁ ਮਿਲੈ ਦਰਸਨਿ ਰੂਪਿ ਅਪਾਰੁ ॥੨॥
Kokil hovā amb basā sahj sabaḏ bīcẖār.
Sahj subẖā▫e merā saho milai ḏarsan rūp apār. ||2||
In essence: If I was a cuckoo and I would reside in a Mango tree, I would intuitively contemplate on Shabad of His praise; naturally I would then meet and behold my Master who is extremely beautiful.
Here an example of cuckoo is taken, and a symbol of a mango tree is used because mango tree stands for high status, in old times to have garden of mangoes was a sign of wealth. Cuckoo is a bird that lives high on the mango trees. Interestingly here cuckoo is taken to express a longing to contemplate on His praises, obviously, Guru Hints at sweet voice and the devotion of cuckoo just to beautify singing His virtues, so unlike Doe, cuckoo is in a better position; however the better position doesn’t matter, Guru says, the mind must be remained imbued with the Creator in all circumstances. Again it doesn’t matter what social position is given by the Creator, the purpose of life should be praising Him, and there should be the longing in the heart to meet the beauteous Master. Guru Nanak repeatedly in his many Shabadas stresses on falling in love with the Creator by eliminating self-conceit through Guru. Teachings of the Guru are not merely for reading and discussing and taking as our own minds think but to put them (Gurbani) in practice by living as Guru directs. In this Shabada, same idea is wrapped in metaphoric way.
ਅੰਬਿ = ਅੰਬ (ਦੇ ਬੂਟੇ) ਉੱਤੇ। ਸਹਜਿ = ਅਡੋਲ ਅਵਸਥਾ ਵਿਚ (ਟਿਕ ਕੇ,) ਮਸਤ ਹੋ ਕੇ। ਸਬਦ ਬੀਚਾਰੁ = ਸ਼ਬਦ ਦਾ ਵੀਚਾਰ।। ਰੂਪਿ = ਰੂਪ ਵਾਲਾ। ਅਪਾਰੁ = ਬੇਅੰਤ ਪ੍ਰਭੂ।੨।
(ਕੋਇਲ ਦੀ ਅੰਬ ਨਾਲ ਪ੍ਰੀਤਿ ਪ੍ਰਸਿੱਧ ਹੈ। ਅੰਬ ਉਤੇ ਬੈਠ ਕੇ ਕੋਇਲ ਮਿੱਠੀ ਮਸਤ ਸੁਰ ਵਿਚ ਕੂਕਦੀ ਹੈ। ਜੇ ਮੇਰੀ ਪ੍ਰੀਤਿ ਪ੍ਰਭੂ ਨਾਮ ਉਹੋ ਜੇਹੀ ਹੋ ਜਾਏ ਜੈਸੀ ਕੋਇਲ ਦੀ ਅੰਬ ਨਾਲ ਹੈ ਤਾਂ) ਮੈਂ ਕੋਇਲ ਬਣਾਂ, ਅੰਬ ਉਤੇ ਬੈਠਾਂ (ਭਾਵ ਪ੍ਰਭੂ-ਨਾਮ ਨੂੰ ਆਪਣੀ ਜ਼ਿੰਦਗੀ ਦਾ ਸਹਾਰਾ ਬਣਾਵਾਂ) ਤੇ ਮਸਤ ਅਡੋਲ ਹਾਲਤ ਵਿਚ ਟਿਕ ਕੇ ਪ੍ਰਭੂ ਦੀ ਸਿਫ਼ਤਿ-ਸਾਲਾਹ ਦੇ ਸ਼ਬਦ ਦੀ ਵਿਚਾਰ ਕਰਾਂ (ਸ਼ਬਦ ਵਿਚ ਚਿੱਤ ਜੋੜਾਂ)। ਮਸਤ ਅਡੋਲ ਅਵਸਥਾ ਵਿਚ ਟਿਕਿਆਂ, ਪ੍ਰੇਮ ਵਿਚ ਜੁੜਿਆਂ ਹੀ ਪਿਆਰਾ ਦਰਸ਼ਨੀ ਸੋਹਣਾ ਬੇਅੰਤ ਪ੍ਰਭੂ-ਪਤੀ ਮਿਲਦਾ ਹੈ।੨।
ਮਛੁਲੀ ਹੋਵਾ ਜਲਿ ਬਸਾ ਜੀਅ ਜੰਤ ਸਭਿ ਸਾਰਿ ॥
ਉਰਵਾਰਿ ਪਾਰਿ ਮੇਰਾ ਸਹੁ ਵਸੈ ਹਉ ਮਿਲਉਗੀ ਬਾਹ ਪਸਾਰਿ ॥੩॥
Macẖẖulī hovā jal basā jī▫a janṯ sabẖ sār.
Urvār pār merā saho vasai ha▫o mila▫ugī bāh pasār. ||3||
In essence: If I was a fish, I would abide in the water by being in love with Him who takes care of all beings, my Master who dwells this side and on that side, I would meet Him with extreme eagerness.
Here is the third plight of life, fish is heavily hunted still it lives in the water totally depending on Akalpurakh. Water here is also used to express eternal bound between His devotees and Him, it is the same kind of bound as the fish has with water to live on. Once it is out of it, it dies, same way, His devotees live in His love, without his memory in mind they do not want to live. With this symbol, His faith is fortified because in reality Akalpurakh takes care of all and is the Care-Taker of all. Being in a fish’s place, it is said that Akalpurakh is the One who is real Protector; so there is no need to worry about anything since He is on the back to support us, if our life span has come to an end,our journey as humans is destined to end, there is no need to blame Him for that saying that He is the Protector and why He hasn’t stopped the death. Poetic expression in Guru Vaakas shows strong eagerness to meet the Master. Again, neither the plight nor the situation we are in, should ever detour us from the love of our Creator, in simple words, it just doesn’t matter in what current plight the person is in if he/she is in love with Him. If being in a position of a fish, whole ocean or pond or a river is needed to swim across, so it be, the longing to meet Him should continue glowing within. Thus after simple Doe to the high-rise -resident cuckoo, now fish is referred here which is confined in the water (Hint is at limitations and strong bounds). Guru ji is hinting at various confined plights and environments of the souls by using symbols of fish and water, a tree and underground crawling life. Dominating idea that is advocated here, is His love. So prayer is this “Oh Prabh, keep me wherever or in whatever condition; however cause me to live in your love, guide me if I error. and bless me with your union” After reading this, materialistic- prayers become laughable.
ਜਲਿ = ਜਲ ਵਿਚ। ਸਭਿ = ਸਾਰੇ। ਸਾਰਿ = ਸਾਰੇ, ਸੰਭਾਲਦਾ ਹੈ। ਉਰਵਾਰਿ = ਉਰਲੇ ਪਾਸੇ। ਪਾਰਿ = ਪਾਰਲੇ ਪਾਸੇ। ਪਸਾਰਿ = ਪਸਾਰ ਕੇ, ਖਿਲਾਰ ਕੇ।੩।
(ਮੱਛੀ ਪਾਣੀ ਤੋਂ ਬਿਨਾ ਨਹੀਂ ਜਿਊ ਸਕਦੀ। ਪ੍ਰਭੂ ਨਾਲ ਜੇ ਮੇਰੀ ਪ੍ਰੀਤਿ ਭੀ ਇਹੋ ਜਿਹੀ ਬਣ ਜਾਏ, ਤਾਂ) ਮੈਂ ਮੱਛੀ ਬਣਾਂ, ਸਦਾ ਉਸ ਜਲ-ਪ੍ਰਭੂ ਵਿਚ ਟਿਕੀ ਰਹਾਂ ਜੋ ਸਾਰੇ ਜੀਵ-ਜੰਤਾਂ ਦੀ ਸੰਭਾਲ ਕਰਦਾ ਹੈ। ਪਿਆਰਾ ਪ੍ਰਭੂ-ਪਤੀ (ਇਸ ਸੰਸਾਰ-ਸਮੁੰਦਰ ਦੇ ਅਸਗਾਹ ਜਲ ਦੇ) ਉਰਲੇ ਪਾਰਲੇ ਪਾਸੇ (ਹਰ ਥਾਂ) ਵੱਸਦਾ ਹੈ ( (ਜਿਵੇਂ ਮੱਛੀ ਆਪਣੇ ਬਾਜ਼ੂ ਖਿਲਾਰ ਕੇ ਪਾਣੀ ਵਿਚ ਤਾਰੀਆਂ ਲਾਂਦੀ ਹੈ) ਮੈਂ (ਭੀ) ਆਪਣੀਆਂ ਬਾਹਾਂ ਖਿਲਾਰ ਕੇ (ਭਾਵ, ਨਿਸੰਗ ਹੋ ਕੇ) ਉਸ ਨੂੰ ਮਿਲਾਂਗੀ।੩।
ਨਾਗਨਿ ਹੋਵਾ ਧਰ ਵਸਾ ਸਬਦੁ ਵਸੈ ਭਉ ਜਾਇ ॥
ਨਾਨਕ ਸਦਾ ਸੋਹਾਗਣੀ ਜਿਨ ਜੋਤੀ ਜੋਤਿ ਸਮਾਇ ॥੪॥੨॥੧੯॥
In essence: If I was a female snake, I would reside in the ground, His praise would be in my heart and my fears would depart. Nanak says that only those are fortunate soul-brides who are blended their light in His light
As before, different conditional life is used as example to convey the unshakable love for the Creator, here crawling creature is chosen, it’s not flying, walking or swimming but crawling. Indication is about limits of the female-snake that reflects limitations of humans in various plights. If Akalpurakh puts in that life where one cannot walk, swim or fly but crawl, what is the prayer should be ? To have Guru-Instructions! With Guru-Guidance, all fears are shed and the mind is totally fixed on the Creator Master. Word Suhagani conveys the status of a wife whose husband is alive, in Gurbani, she is described as, “Suhagan” (Who has her husband), and who are away from the Creator are considered Duhagnia, means without the Master or deserted ones. Notable point here is that the opposite of “Suhagni” is “Widhva” means widow but Akalpurakh, the Spouse of all soul-brides is ever fresh and ever alive, so the word :widow” is not used; those who go astray, they are unfortunate ones, deserted ones and go through agonies without the Spouse-Prabh. Who are with Akalpurakh, those soul-brides are “Suhagnia” means they are having the Spouse with them. So Guru ji stresses that regardless the other life that is restricted to crawling ( bad), prayer is to have Guru through whom soul-bride can become worthy of her Husband-Akalpurakh to have Him. Such soul-bride is known as “Suhagan” and such soul-bride indeed merges with the light of Prabh.
ਨਾਗਨਿ = ਸਪਣੀ। ਧਰ = ਧਰਤੀ ਵਿਚ। ਜਿਨ = ਜਿਨ੍ਹਾਂ ਦੀ। ਜੋਤੀ = ਜੋਤਿ-ਸੂਰਪ ਪ੍ਰਭੂ ਵਿਚ।੪।
(ਸਪਣੀ ਬੀਨ ਉੱਤੇ ਮਸਤ ਹੁੰਦੀ ਹੈ। ਪ੍ਰਭੂ ਨਾਲ ਜੇ ਮੇਰੀ ਪ੍ਰੀਤਿ ਭੀ ਇਹੋ ਜਿਹੀ ਬਣ ਜਾਏ, ਤਾਂ) ਮੈਂ ਸਪਣੀ ਬਣਾਂ, ਧਰਤੀ ਵਿਚ ਵੱਸਾਂ (ਭਾਵ, ਸਭ ਦੀ ਚਰਨ-ਧੂੜ ਹੋਵਾਂ, ਮੇਰੇ ਅੰਦਰ ਪ੍ਰਭੂ ਦੀ ਸਿਫ਼ਤਿ-ਸਾਲਾਹ ਵਾਲਾ) ਗੁਰ-ਸ਼ਬਦ ਵੱਸੇ (ਜਿਵੇਂ ਬੀਨ ਵਿਚ ਮਸਤ ਹੋ ਕੇ ਸਪਣੀ ਨੂੰ ਵੈਰੀ ਦੀ ਸੁੱਧ-ਬੁੱਧ ਭੁਲ ਜਾਂਦੀ ਹੈ) ਮੇਰਾ ਭੀ (ਦੁਨੀਆ ਵਾਲਾ ਸਾਰਾ) ਡਰ-ਭਉ ਦੂਰ ਹੋ ਜਾਏ। ਹੇ ਨਾਨਕ! ਜਿਨ੍ਹਾਂ ਜੀਵ-ਇਸਤ੍ਰੀਆਂ ਦੀ ਜੋਤਿ (ਸੁਰਤਿ) ਸਦਾ ਜੋਤਿ-ਰੂਪ ਪ੍ਰਭੂ ਵਿਚ ਟਿਕੀ ਰਹਿੰਦੀ ਹੈ, ਉਹ ਬੜੀਆਂ ਭਾਗਾਂ ਵਾਲੀਆਂ ਹਨ।੪।੨।੧੯।
Guru has one dominating message for us, that is to have love for the Creator in our hearts through Guru, and to be an obedient towards whatever Prabh gives us or brings on us, all this should be taken as His Will and it should be used as a chance to sing His praises through the guidance of True Guru. Interestingly, this message is expressed almost in all of the Shabadas throughout Sri Guru Granth Sahib. It is so beautiful to read and feel better and to realize that there should be no excuse to live without His love. In this Shabada, as usual, Guru Message shakes the souls to remain obedient to the Creator to whom actually they all belong truly.
Interpretation in Punjabi is by Dr. Sahib Singh Ji
1 comments
Beautiful and very inspirational post to love Waheguru.This is a very nice blog on Gurbani.May Waheguru ji bless you.