There have been contradictory discussions in different Sikh circles about the concept of liberation and the Creator’s realization even though the Gurbani makes both of the terms very clear. About liberation, some of the Sikhs say: it means to get out of the continuous life and death cycle, but others believe it is a freedom from Maya. About the Creator’s realization, they differ as well. Usually their debate ends up in very personal and envenomed verbal or written attack as they slip the grip of logic; it is well defined in the Gurbani according to which liberation means to become free from lust, anger, jealousy, greed, conceit and attachment and it is attained while being alive (220, SGGS); basically it leads to knowing and realizing the Creator. If the Guru is the same, then why do the Sikh-groups fight with each other with so much contrast approach and exacerbating language? To comprehend that, we need to know the journey of a Sikh from birth to the time he or she takes the Guru’s refuge:

          While growing up, among whom we live also change our way of looking at life; as we take education, our teachers influence us as per their personalities influenced by their environments. During this, our culture also keeps influencing us continuously and consistently; if we join a new culture even though temporarily, it also leaves an impact on us up to some degrees. By the time we truly go in the Guru’s refuge as grown up Sikhs, our heads are already full with how to live and what to achieve; consequently, our built relations and schemes never leave us. How then the Guru can influence us when we are already full with so much resilient influences? As we turn a little bit humble toward the Guru, we start giving in to his advice; nonetheless, our outer influences we bottled up during our brought up and student-period start interfering in our behavior and beliefs. We respect the Guru but unfortunately we try to find the meaning of his discourse in a way that fits well into our adopted influence. Contrary to that, a true seeker sheds off every idea or thought and falls humbly at the Guru’s advice. This is the same difference we see historically between Bhai Lehna ji and those Sikhs who had been also around Sri Guru Nanak ji; it was only Bhai Lehna ji, who got elevated eventually to the designation of a Guru. How did only he become like the Guru but none of those ones, who had been around with the Guru more than he had? The answer is very simple: he just dumped what he learned during the period of his brought up and education, and the Guru opened his eyes. Unfortunately all the seekers don’t touch that kind of height because of the brought up and education they refuge to abandon. Following the Guru is emptying the head from all previous conceived or persuaded ideas. If we do it, we will become different from others, many times we may appear misfit in the cultural commotion. Thus the realization has nothing to do with any discussions, or giving unsubstantial statements, because its total base is progression through sincere acts.  The best way to start on this path is to study the bani in simple version, because if the Guru has worded his idea in compact and subtle way in some of his compositions, he has expressed it in very lucid words as well.  

          According to the Gurbani (433, 580, SGGS), the world is a show staged by its Creator just as a drama is performed at a director’s guidelines. Basically in spiritual realms, it is made clear that deeply involvement in the worldly show abates the excitement of realizing the Creator; however, involvement in it with responsibly is not rejected in the Gurbani (1246, SGGS). Sri Guru Nanak ji tells his follower to realize first the main purpose of coming into this world- to become one with Him while alive- and to tread on a path that leads to it. In a show in which good or bad acts are performed, the seeker also has a choice to perform the acts that don’t hamper his/her spiritual goal. A slight fall on the seeker’s path enhances the negativity that can become a permanent hurdle; therefore, the Guru’s guidance should be followed strictly without listening to anyone. The Guru says (1093 SGGS) that becoming one with the Creator tears down the seekers’ duality, because then a feeling of “being different from Him in nature” ceases to exist in them; instead a feeling of “ being His part/ ਸੋਹੰ” glows in them (Also such a state of mind is called “Sehaj”); then taste of liberation becomes sweet forever. There are two basic experiences in this context: to become able to see Him only in all and everything (Sehaj in detachment); to become like Him in nature (Beyond fear and animosity or discrimination; it is also called His realization).  At this stage, no hatred is felt against even those whom we don’t like at all or oppose, because then we lack the feeling of animosity.  We start understanding how individuals are wired and wrapped differently in positivity or negativity because of their different environments in which they are brought up. The Guru’s words “ਜੋ ਤੁਧੁ ਭਾਵੈ ਸੋ ਭਲਾ ਸਚੁ ਤੇਰਾ ਭਾਣਾ ॥ Jo ṯuḏẖ bẖāvai so bẖalā sacẖ ṯerā bẖāṇā.(318, SGGS)” are an example of this state. Many people wonder why Tenth Nanak would not allow his soldiers to pursue those who were running away from the battlefield; the state of mind he reached was beyond comprehension for those who didn’t know about liberation. This is the beginning state of Ekankar’s realization. Now lets talk about the first one, please see on 599, SGGS:

ਤਤੁ ਨਿਰੰਜਨੁ ਜੋਤਿ ਸਬਾਈ ਸੋਹੰ ਭੇਦੁ ਨ ਕੋਈ ਜੀਉ ॥

ਓਪਰੰਪਰ ਪਾਰਬ੍ਰਹਮੁ ਪਰਮੇਸਰੁ ਨਾਨਕ ਗੁਰੁ ਮਿਲਿਓਾ ਸੋਈ ਜੀਉ ॥5॥11॥

Ŧaṯ niranjan joṯ sabā-ī sohaʼn bẖeḏ na ko-ī jī-o.

Aprampar pārbarahm parmesar Nānak gur mili-ā so-ī jī-o. ||5||11||

In essence: Immaculate Ekankar is the origin of all the lives and His light exists in all; therefore, there is no difference between Him and His created ones (all are Him/ ਸੋਹੰ). Oh Nanak! I have met Ekankar, the Guru, who is infinite and supreme.

           Above the Guru gives a statement not out of books but from his own experience; in a nutshell, no difference should be considered between Him and His creation; therefore, to develop this kind of feeling is a mandatory element for the Creator’s realization.

           The Guru now gives a hint to us to overcome our all personal thoughts or outer influences to love “the Guru”, because the conceit we have built over years is dangerous to this spiritual pursuit. Learn about it on 60, SGGS:

ਬਿਨੁ ਗੁਰ ਪ੍ਰੀਤਿ ਨ ਊਪਜੈ ਹਉਮੈ ਮੈਲੁ ਨ ਜਾਇ ॥

ਸੋਹੰ ਆਪੁ ਪਛਾਣੀਐ ਸਬਦਿ ਭੇਦਿ ਪਤੀਆਇ ॥

ਗੁਰਮੁਖਿ ਆਪੁ ਪਛਾਣੀਐ ਅਵਰ ਕਿ ਕਰੇ ਕਰਾਇ ॥੯॥

Bin gur parīṯ na ūpjai ha-umai mail na jā-e.

Sohaʼn āp pacẖẖāṇī-ai sabaḏ bẖeḏ paṯī-ā-e.

Gurmukẖ āp pacẖẖāṇī-ai avar kė kare karā-e. ||9||

In essence: Without the Guru, the filth of conceit doesn’t go away and the love for Akalpurakh doesn’t develop. Through the Guru’s shabda, when one realizes that one’s nature is like of the Creator (ਸੋਹੰ when one realizes that one is a part of Akalpurakh), one recognizes Akalpurakh. Through the Guru, one understands one’s “inner self”; otherwise, what other efforts can one do?

           When the seekers see Ekankar only in all and everything and start to live without duality, they realize Him; otherwise, any lecture, or a written essay, or an elaboration of the Gurbani remains away from Ekankar’s real realization; it just doesn’t help. If we don’t listen to the Guru, possibility is that we will get lost in fake statements of others.

           In the following shabdas, the Guru takes his followers to that height from where spiritual goal becomes sustainable, but the Guru is important. Very contrary to a Sikh, an editor of a Punjabi Newspaper, who says that the Gurbani doesn’t stress on a human Guru, First Nanak, on 686, SGGS, suggests the seekers to find a Guru, who has realized the Creator and who can make others realize Him:

ਸੋ ਗੁਰੁ ਕਰਉ ਜਿ ਸਾਚੁ ਦ੍ਰਿੜਾਵੈ ॥ ਅਕਥੁ ਕਥਾਵੈ ਸਬਦਿ ਮਿਲਾਵੈ ॥

ਹਰਿ ਕੇ ਲੋਗ ਅਵਰ ਨਹੀ ਕਾਰਾ ॥ ਸਾਚਉ ਠਾਕੁਰੁ ਸਾਚੁ ਪਿਆਰਾ ॥੨॥

So gur kara-o jė sācẖ ḏariṛ-āvai . Akath kathāvai sabaḏ milāvai.

Har ke log avar nahī kārā . Sācẖa-o ṯẖākur sācẖ pi-ārā. ||2||

In essence: I shall accept that Guru, who implants Har in my mind and whose teachings enable me to express the inexpressible Har. The devotees of Har have no other task than doing Har’s devotion, because their Master, who is eternal, is dear to them.

              It has become a fashion to give mere statements about the Sikhi and some words used in the Gurbani without getting any substantial support from the bani itself as in case of an editor of a Punjabi Newspaper I referred to in the above paragraph. Unfounded ideas colored in the Sikhi do not help a seeker to realize the Creator, as the Guru wants. I cannot realize the creator by simply interpreting the Gurbani either; if I cannot, it is possible that you may not realize Him unless you get totally tuned to what the Guru says. In this context, my personal thought has no value at all, because its origin is not out of the Creator’s experience. My limit is up to sharing what the Guru says in his own words. Remember, the realization needs progression through sincere acts only.  Let us first look how meticulously the Guru leads the followers to Akalpurakh’s realization.

          In the shabda on 598, SGGS, the Guru tells the followers that real purpose of this life is not to gain materialistic successes, or to indulge in pleasures, but it is beyond that:

ਸੋਰਠਿ ਮਹਲਾ ੧ ॥

ਜਿਸੁ ਜਲ ਨਿਧਿ ਕਾਰਣਿ ਤੁਮ ਜਗਿ ਆਏ ਸੋ ਅੰਮ੍ਰਿਤੁ ਗੁਰ ਪਾਹੀ ਜੀਉ ॥

ਛੋਡਹੁ ਵੇਸੁ ਭੇਖ ਚਤੁਰਾਈ ਦੁਬਿਧਾ ਇਹੁ ਫਲੁ ਨਾਹੀ ਜੀਉ ॥੧॥

Soraṯẖ mėhlā 1.

Jis jal niḏẖ kāraṇ ṯum jag ā-e so amriṯ gur pāhī jī-o.

Cẖẖodahu ves bẖekẖ cẖaṯurā-ī ḏubiḏẖā ih fal nāhī jī-o. ||1||

Raag Sorath, the bani of First Nanak.

In essence: The treasure of nectar (Ekankar’s name that satisfies the thirst of desires) for which you have come into this world is with the Guru; therefore, get rid of your garbs, disguises, cleverness, and duality, because through these, that nectar is not obtained.

           In the above verses, a strong point immensely advocated in SGGS is made clear. The purpose of life is to realize the Creator through remembering Him, but here is another question: how to get His name when we already know His name?  Or how the Guru can give us name when we have a name for Him? To understand that, we should also remember that the Guru doesn’t stress on any particular name of the Creator but simply says that His name (existence/He) is a reality (ਸਤਿ ਨਾਮੁ); also please see on, SGGS:

ਕਿਰਤਮ ਨਾਮ ਕਥੇ ਤੇਰੇ ਜਿਹਬਾ ॥  ਸਤਿ ਨਾਮੁ ਤੇਰਾ ਪਰਾ ਪੂਰਬਲਾ ॥

Kirṯam nām kathe ṯere jihbā. 

Saṯ nām ṯerā parā pūrbalā.  {SGGS–1083}

In essence: My tongue utters your given names (as per your acts/virtues), but “Sat” is your primal name.

           Thus no special name given to Him is valued particularly in the Gurbani; therefore, getting His name means to know Him to that degree, which makes the seekers realize to be His part.  In other words, when the seekers through His memory feel that they are not separate from the Creator contrary to the rest of the world, they realize His name; realizing His name triggers an act of getting lost in His memory by focusing on His name within and seeing Him in all and everywhere; slowly the seekers drop His name as He Himself occupies their hearts. Through His name (which introduces to His identity) and the Guru’s advice only, the seekers realize that the world show doesn’t belong to them but to Him; positivity and negativity are in clash in it. Then a guest’s mentality, which germinates detachment in them by rejecting all the negativity, sets in them; it means they live only the way the Guru guides them without letting interfere any personal or other adopted thoughts. The Guru advises the seekers to involve with Him, and involving in Him is to know Him; Knowing Him will help us to evolve to become a part of Him. He is not an entity of a form, because He is “ਅਜੂਨੀ /Akalmoorat”(1, SGGS); therefore, desiring to see Him in a limited form is a folly. Look at another example: we need air to survive, but can we see it? No, we can’t, but we know it and feel it and realize its presence all over. Air is one part of His form. Actually all the lives, the things, visible or invisible, are parts of His form. Obviously His memory of being infinite can be brought in the mind with any of His name. We know that one’s name brings to us one’s entire personality, but unfortunately we are fed in a wrong way about the Creator’s personality. Some say He is up in the sky watching us; some say He incarnates in the humans, but the Guru rejects the idea of His being in a single form by calling Him “Ajooni”; obviously His form is not limited, where as “ਜੂਨ /joon” is. The Guru defines Him in one word to know His form and that is,” ਸੈਭੰ /Swambh/ Self-illumined”(1, SGGS), which opens the door for us to see Him in an infinite energy, power and His visible creation and beyond. Now we identify Him in all and over everywhere; this way, we are also convinced that He cannot be personal. To feel Him within, we will need to overcome of our powerful awareness of ourselves as different entities than Him. This is the way we know Him and attain His name as His part. Please read the following and learn how to feel to be part of Him:

ਮਨ ਰੇ ਥਿਰੁ ਰਹੁ ਮਤੁ ਕਤ ਜਾਹੀ ਜੀਉ ॥

ਬਾਹਰਿ ਢੂਢਤ ਬਹੁਤੁ ਦੁਖੁ ਪਾਵਹਿ ਘਰਿ ਅੰਮ੍ਰਿਤੁ ਘਟ ਮਾਹੀ ਜੀਉ ॥ ਰਹਾਉ ॥

Man re thir rahu maṯ kaṯ jāhī jī-o.

Bāhar dẖūdẖaṯ bahuṯ ḏukẖ pāvahi gẖar amriṯ gẖat māhī jī-o. Rahā-o.

Oh my mind! Stay stilled by getting focused on Ekankar within and do not wander around, because the nectar is within. By searching it outside, you will go through many difficulties. Pause.

           After knowing from the Guru that the Creator is within and all over, why do we need to go in search of Him? To realize Him, first we need to search Him within. As the Guru said earlier, the presence of the Creator is within and the Sikhs, as the Guru’s followers, should battle within with their negative forces to find out His presence/ nectar/Identity within, in other words to attain liberation from lust, anger, jealousy, attachment and greed.  As we get liberated from these negative forces, feeling to be part of Him becomes easy. The Guru answers the question in the all following verses):

ਅਵਗੁਣ ਛੋਡਿ ਗੁਣਾ ਕਉ ਧਾਵਹੁ ਕਰਿ ਅਵਗੁਣ ਪਛੁਤਾਹੀ ਜੀਉ ॥

ਸਰ ਅਪਸਰ ਕੀ ਸਾਰ ਨ ਜਾਣਹਿ ਫਿਰਿ ਫਿਰਿ ਕੀਚ ਬੁਡਾਹੀ ਜੀਉ ॥੨॥

Avguṇ cẖẖod guṇā ka-o ḏẖāvahu kar avguṇ pacẖẖuṯāhī jī-o.

Sar apsar kī sār na jāṇėh fir fir kīcẖ budāhī jī-o. ||2||

Obtain virtues by forsaking demerits; because of these demerits, you will have to repent. You don’t know the difference between good and bad; therefore, you keep sinking in the mire of corruption (the Maya love) again and again.

           We just cannot merely say that we are part of Him (ਸੋਹੰ ਆਪੁ ਪਛਾਣੀਐ), because according to the Guru, merely saying means nothing (491, SGGS). We need to live and feel as His part through attaining virtues and getting rid of our flaws (negative inclinations that keep us separate from Him). Thus we need liberation from them. If we are diseased by a grudge against anyone, we will be grounded right there; if we learn to move on, we will be able to untie our bonds and become able to walk on the Guru’s path successfully. I prefer to walk away from that person, who holds on to grudges, because my eyes are set on getting rid of my negative forces.

           Here is the clarity about the confusion, which engulfs most of the Guru’s followers; we think we know to handle everything or we know better than others; we feel that we know which is right or which is not, but it is our illusion layered in our conceit. We are wrapped in outer influences we take from a group, the books and friends and acquaintances, and the Guru wants us to get out of these bubble wraps.

ਅੰਤਰਿ ਮੈਲੁ ਲੋਭ ਬਹੁ ਝੂਠੇ ਬਾਹਰਿ ਨਾਵਹੁ ਕਾਹੀ ਜੀਉ ॥

ਨਿਰਮਲ ਨਾਮੁ ਜਪਹੁ ਸਦ ਗੁਰਮੁਖਿ ਅੰਤਰ ਕੀ ਗਤਿ ਤਾਹੀ ਜੀਉ ॥੩॥

Anṯar mail lobẖ baho jẖūṯẖe bāhar nāvhu kāhī jī-o.

Nirmal nām japahu saḏ gurmukẖ anṯar kī gaṯ ṯāhī jī-o. ||3||

If there is great deal of filth of greed and falsehood in the mind, what is the use of washing the body? If you remember Ekankar’s pure name through the Guru always, only then your internal plight will be better.

            If we look at a slok of Bhagat Kabir, the concept of remembering His name or Him becomes very clear; it erodes our doubt that remembering Him with His name is not useful:

ਕਬੀਰ ਨੈਨ ਨਿਹਾਰਉ ਤੁਝ ਕਉ, ਸ੍ਰਵਨ ਸੁਨਉ ਤੁਅ ਨਾਉ ॥

ਬੈਨ ਉਚਰਉ ਤੁਅ ਨਾਮ ਜੀ, ਚਰਨ ਕਮਲ ਰਿਦ ਠਾਉ ॥੧੧੯॥

Kabīr nain nihāra-o ṯujẖ ka-o sarvan sun-o ṯu-a nā-o.

Bain ucẖara-o ṯu-a nām jī cẖaran kamal riḏṯẖā-o. ||119||

In essence: Oh Kabir say: Oh Akalpurakh! I want to keep seeing you with my eyes and hearing (ਸੁਨਉ /sunuon) your name (ਤੁਅ ਨਾਉ) with my ears. I want to keep uttering (ਉਚਰਉ) your name by keeping your lotus feet in my heart.

           The Guru applauds those who remember Him with his name: 722, SGGS:

ਹੰਉ ਕੁਰਬਾਨੈ ਜਾਉ ਮਿਹਰਵਾਨਾ ਹੰਉ ਕੁਰਬਾਨੈ ਜਾਉ ॥

ਹੰਉ ਕੁਰਬਾਨੈ ਜਾਉ ਤਿਨਾ ਕੈ ਲੈਨਿ ਜੋ ਤੇਰਾ ਨਾਉ ॥

ਲੈਨਿ ਜੋ ਤੇਰਾ ਨਾਉ ਤਿਨਾ ਕੈ ਹੰਉ ਸਦ ਕੁਰਬਾਨੈ ਜਾਉ ॥੧॥ ਰਹਾਉ ॥

Haʼn-u kurbānai jā-o miharvānā haʼn-u kurbānai jā-o.

Haʼn-u kurbānai jā-o ṯinā kai lain jo ṯerā nā-o.

Lain jo ṯerā nā-o ṯinā kai haʼn-u saḏ kurbānai jā-o. ||1|| Rahā-o.

In essence: Oh Merciful Akalpurakh! I sacrifice to you repeatedly. I sacrifice also to those, who utter (ਲੈਨਿ) your name; yes, I sacrifice to those, who utter your name. Pause.

           Obviously remembering Him by uttering His name or singing His praises or listening to His name praise is desired to remain with Him to feel to be His part. In this practice, a time comes when He is remembered without using tongue (ਅਜਪਾ ਜਾਪੁ), in other words to remain in His memory; it is on 1391, SGGS

ਅਜਪਾ ਜਾਪੁ ਨ ਵੀਸਰੈ ਆਦਿ ਜੁਗਾਦਿ ਸਮਾਇ ॥

ਸਭਿ ਸਖੀਆ ਪੰਚੇ ਮਿਲੇ ਗੁਰਮੁਖਿ ਨਿਜ ਘਰਿ ਵਾਸੁ ॥

ਸਬਦੁ ਖੋਜਿ ਇਹੁ ਘਰੁ ਲਹੈ ਨਾਨਕੁ ਤਾ ਕਾ ਦਾਸੁ ॥੧॥

Ajpā jāp na vīsrai āḏ jugāḏ samā-e.

Sabẖ sakẖī-ā pancẖe mile gurmukẖ nij gẖar vās.

Sabaḏ kẖoj ih gẖar lahai Nānak ṯā kā ḏās. ||1||

In essence: One’s mind remains imbued with His praise without speaking. One’s all five senses align with virtues and stop tempting one’s mind; this way, one’s mind stills within itself. Nanak says: I am servant of that person, who reaches to such a state of mind through reflecting on the Guru’s shabda.

           Another point, sometimes we are told to take bath at religious places, but will it help us? The Guru says “no”. Instead, he advises us to get wrapped in His memory through His name as stated in the Bhagat Kabir’s Slok quoted above; consequently, if we do, we will be bound to Him; binding to Him will clean us off our dirty acts that keep bringing those reactions, which trigger miseries for us. Don’t focus on the literal meaning of “ਨਾਮ / Naam” or “  ਨਾਉ /Naon”, basically it is all about feeling Him present all the time very close. If we try to live just feeling like that, we will be surprised that we are not now what we were a moment ago without His feeling. The Guru continues asking us to embrace the virtues by keeping Him in our hearts. As in Bhagat Namdev’s shabda (972, SGGS), it is stated that just as a mother works in and outside but her mind remains fixed on her child, laid down in the cradle, our focus should remain on Him because we love Him as His part. As we feel Him within, the virtues will replace our all demerits and our trust in Him will remain intact.

           Back to the shabda; doing efforts to attain virtues is our choice:

ਪਰਹਰਿ ਲੋਭੁ ਨਿੰਦਾ ਕੂੜੁ ਤਿਆਗਹੁ ਸਚੁ ਗੁਰ ਬਚਨੀ ਫਲੁ ਪਾਹੀ ਜੀਉ ॥

ਜਿਉ ਭਾਵੈ ਤਿਉ ਰਾਖਹੁ ਹਰਿ ਜੀਉ ਜਨ ਨਾਨਕ ਸਬਦਿ ਸਲਾਹੀ ਜੀਉ ॥੪॥੯॥

Parhar lobẖ ninḏā kūṛ ṯi-āgahu sacẖ gur bacẖnī fal pāhī jī-o.

Ji-o bẖāvai ṯi-o rākẖo har jī-o jan Nānak sabaḏ salāhī jī-o. ||4||9||

Forsake greed, slandering of others, and falsehood and follow the Guru’s teachings. You will obtain its fruit (His name-nectar). Oh Nanak! Pray this way: Oh Ekankar! Keep me as you wish, but bless me so that I can praise you through the Guru’s shabda.

           Why is His name nectar? Read on 1327, SGGS:

ਨਾਇ ਤੇਰੈ ਸਹਜੁ ਨਾਇ ਸਾਲਾਹ ॥  ਨਾਉ ਤੇਰਾ ਅੰਮ੍ਰਿਤੁ ਬਿਖੁ ਉਠਿ ਜਾਇ ॥

ਨਾਇ ਤੇਰੈ ਸਭਿ ਸੁਖ ਵਸਹਿ ਮਨਿ ਆਇ ॥  ਬਿਨੁ ਨਾਵੈ ਬਾਧੀ ਜਮ ਪੁਰਿ ਜਾਇ ॥੩॥

Nā-e ṯerai sahj nā-e sālāh.  Nā-o ṯerā amriṯ bikẖ uṯẖ jā-e.

Nā-e ṯerai sabẖ sukẖ vasėh man ā-e.   Bin nāvai bāḏẖī jam pur jā-e. ||3||

In essence: Through your name, equipoise is attained and your praise is obtained. Your name nectar eradicates the poison of Maya. Through your name, all peace and comforts are attained. Without your name, the soul remains bound by the death.

           Now the Guru says: get rid of greed, slandering of others and simply obey the Guru, which means to live with a feeling of His being present within. Don’t worry about what the world says, because the Guru says so. Also pray to the Creator,” keep us the way you want, but bless us so that we remain indulged in your praise by being wrapped up in your love only”.

        The Guru gives importance to the Guru; obviously, the same point he stresses in the following verses by adding another point and that is to comprehend the ordinance of the Creator around which our entire lives revolve; the shabda is on 636, SGGS; as we live in His memory, we urge to praise Him, because He becomes our everything:

 ਭੀ ਤੂਹੈ ਸਾਲਾਹਣਾ ਪਿਆਰੇ ਭੀ ਤੇਰੀ ਸਾਲਾਹ ॥

ਵਿਣੁ ਬੋਹਿਥ ਭੈ ਡੁਬੀਐ ਪਿਆਰੇ ਕੰਧੀ ਪਾਇ ਕਹਾਹ ॥੧॥ ਰਹਾਉ ॥

Bẖī ṯūhai salāhṇā pi-āre bẖī ṯerī sālāh .

Viṇ bohith bẖai dubī-ai pi-āre kanḏẖī pā-e kahāh. ||1|| Rahā-o.

In essence: Oh dear Akalpurakh! Only you should be praised and your virtues should be sung. Your praise is a ship, and without it, one drowns in the dreadful (Maya) ocean without reaching to the shore. Pause.

ਸਾਲਾਹੀ ਸਾਲਾਹਣਾ ਪਿਆਰੇ ਦੂਜਾ ਅਵਰੁ ਨ ਕੋਇ ॥

ਮੇਰੇ ਪ੍ਰਭ ਸਾਲਾਹਨਿ ਸੇ ਭਲੇ ਪਿਆਰੇ ਸਬਦਿ ਰਤੇ ਰੰਗੁ ਹੋਇ ॥

ਤਿਸ ਕੀ ਸੰਗਤਿ ਜੇ ਮਿਲੈ ਪਿਆਰੇ ਰਸੁ ਲੈ ਤਤੁ ਵਿਲੋਇ ॥੨॥

Sālāhī salāhṇā pi-āre ḏūjā avar na ko-e .

Mere parabẖ sālāhan se bẖale pi-āre sabaḏ raṯe rang ho-e.

Ŧis kī sangaṯ je milai pi-āre ras lai ṯaṯ vilo-e. ||2||

Akalpurakh is praise worthy and we should praise Him. Oh dear! There is no other one who is worthy of praising. Those persons who praise my Akalpurakh by getting drenched in the Guru’s Shabda are sublime and they get colored in His love. If such devotee’s company is obtained, one can have the essence of His name, and by uttering (churning) it, Akalpurakh is obtained.

              Seeking company of those who are lost in materialistic pursuits is another disaster that the Guru doesn’t want his followers to have; keeping up the company of those who have started living in His love is fruitful; now in His praise, to follow His ordinance is very important; the Guru will elaborate on this as well:

ਪਤਿ ਪਰਵਾਨਾ ਸਾਚ ਕਾ ਪਿਆਰੇ ਨਾਮੁ ਸਚਾ ਨੀਸਾਣੁ ॥

ਆਇਆ ਲਿਖਿ ਲੈ ਜਾਵਣਾ ਪਿਆਰੇ ਹੁਕਮੀ ਹੁਕਮੁ ਪਛਾਣੁ ॥

ਗੁਰ ਬਿਨੁ ਹੁਕਮੁ ਨ ਬੂਝੀਐ ਪਿਆਰੇ ਸਾਚੇ ਸਾਚਾ ਤਾਣੁ ॥੩॥

Paṯ parvānā sācẖ kā pi-āre nām sacẖā nīsāṇ .

Ā-i-ā likẖ lai jāvṇā pi-āre hukmī hukam pacẖẖāṇ.

Gur bin hukam na būjẖī-ai pi-āre sācẖe sācẖā ṯāṇ. ||3||

Prabh’s name is a pass to meet Him.  Anyone who has come to this world is supposed to take His name–pass; therefore, understand His ordinance. Oh dear! Without the Guru, His ordinance is not understood; Prabh’s power is eternal.

          His ordinance commands our lives; obviously we need to understand it and honor it as well. What is it actually? The Guru explains it in detail:

ਹੁਕਮੈ ਅੰਦਰਿ ਨਿੰਮਿਆ ਪਿਆਰੇ ਹੁਕਮੈ ਉਦਰ ਮਝਾਰਿ ॥

ਹੁਕਮੈ ਅੰਦਰਿ ਜੰਮਿਆ ਪਿਆਰੇ ਊਧਉ ਸਿਰ ਕੈ ਭਾਰਿ ॥

ਗੁਰਮੁਖਿ ਦਰਗਹ ਜਾਣੀਐ ਪਿਆਰੇ ਚਲੈ ਕਾਰਜ ਸਾਰਿ ॥੪॥

Hukmai anḏar nimmi-ā pi-āre hukmai uḏar majẖār .

Hukmai anḏar jammi-ā pi-āre ūḏẖa-o sir kai bẖār.

Gurmukẖ ḏargėh jāṇī-ai pi-āre cẖalai kāraj sār. ||4||

In Har’s ordinance, we conceive and as per His ordinance, we grow in the womb. In His ordinance, we are born with heads down. Through the Guru, we are accepted in His court as we settle our affair right (settling affair right here is to praise Har’s name/ live in His love; please see verses number 3).

           We come here to get Har’s name–pass that is obtained through the Guru. Here the Guru elaborates the idea mentioned above that we should understand His ordinance according to which we should get His name–pass to be with Him.

ਹੁਕਮੈ ਅੰਦਰਿ ਆਇਆ ਪਿਆਰੇ ਹੁਕਮੇ ਜਾਦੋ ਜਾਇ ॥

ਹੁਕਮੇ ਬੰਨਹ੍ਹਿ ਚਲਾਈਐ ਪਿਆਰੇ ਮਨਮੁਖਿ ਲਹੈ ਸਜਾਇ ॥

ਹੁਕਮੇ ਸਬਦਿ ਪਛਾਣੀਐ ਪਿਆਰੇ ਦਰਗਹ ਪੈਧਾ ਜਾਇ ॥੫॥

Hukmai anḏar ā-i-ā pi-āre hukme jāḏo jā-e .

Hukme banėh cẖalā-ī-ai pi-āre manmukẖ lahai sajā-e.

Hukme sabaḏ pacẖẖāṇī-ai pi-āre ḏargėh paiḏẖā jā-e. ||5||

The mortal comes and goes under Akalpurakh’s ordinance. As per His ordinance, the mind-slaves get bound and suffer. Through the Guru’s Shabda, Akalpurakh’s ordinance is understood and one is accepted in His court (as His devotee).

ਹੁਕਮੇ ਗਣਤ ਗਣਾਈਐ ਪਿਆਰੇ ਹੁਕਮੇ ਹਉਮੈ ਦੋਇ ॥

ਹੁਕਮੇ ਭਵੈ ਭਵਾਈਐ ਪਿਆਰੇ ਅਵਗਣਿ ਮੁਠੀ ਰੋਇ ॥

ਹੁਕਮੁ ਸਿਞਾਪੈ ਸਾਹ ਕਾ ਪਿਆਰੇ ਸਚੁ ਮਿਲੈ ਵਡਿਆਈ ਹੋਇ ॥੬॥

Hukme gaṇaṯ gaṇā-ī-ai pi-āre hukme ha-umai ḏo-e.

Hukme bẖavai bẖavā-ī-ai pi-āre avgaṇ muṯẖī ro-e.

Hukam siñāpai sāh kā pi-āre sacẖ milai vadi-ā-ī ho-e. ||6||

As per Har’s ordinance, thinking about obtaining Maya blooms in one’s mind, and as per His ordinance, self conceit and “his or mine” kind of thinking develops. As per His ordinance, some wander and in His ordinance, they beguiled by demerits because of which they bewail. Oh dear! If one understands the ordinance of Har, the King, one meets Him and obtains glory.

              What occurs beyond His ordinance? The answer is “nothing.” The entire procedure from birth to death, from good acts to bad acts and to go away from Him and to get merged with Him occurs in His command. Why should we get angry with anyone then? Now we know that we are just actors, but the drama we play is directed by Him. Thus His ordinance prevails and before it we are noting; nonetheless, He has blessed us with intellect with which we can get aligned to it and pocket the peace we desire always by remaining aware of the fact that we reap what we sow.

              Remember the Guru has talked about His name earlier, here he is going to elaborate it; suddenly we will realize that it is not merely uttering His name that can help us, because remembering or uttering His name is not as simple as we see:

ਆਖਣਿ ਅਉਖਾ ਆਖੀਐ ਪਿਆਰੇ ਕਿਉ ਸੁਣੀਐ ਸਚੁ ਨਾਉ ॥

ਜਿਨ੍ਹ੍ਹੀ ਸੋ ਸਾਲਾਹਿਆ ਪਿਆਰੇ ਹਉ ਤਿਨ੍ਹ੍ਹ ਬਲਿਹਾਰੈ ਜਾਉ ॥

ਨਾਉ ਮਿਲੈ ਸੰਤੋਖੀਆਂ ਪਿਆਰੇ ਨਦਰੀ ਮੇਲਿ ਮਿਲਾਉ ॥੭॥

Ākẖaṇ a-ukẖā ākẖī-ai pi-āre ki-o suṇī-ai sacẖ nā-o.

Jinĥī so salāhi-ā pi-āre ha-o ṯinĥ balihārai jā-o .

Nā-o milai sanṯokẖī-āʼn pi-āre naḏrī mel milā-o. ||7||

Oh dear! (The world is involved in Maya) it is hard to utter Prabh’s name and it is also difficult to hear His name; however, I sacrifice to those, who praise Prabh. Oh dear! Those ones who become contented obtain Prabh’s name, and He blesses them and unites them with Him.

           Why praising His name or hearing His name is difficult? Answer is simple: when we get involved in the Maya pursuits, it appears that we are on the right track as the things are coming in our ways, but as we realize our fallacy, we sink into miseries; in disturbance we cannot focus on Him. Pursuing Maya pursuits will not let us be content or focused on Him. With virtues at our hands and being in love with Him, we start feeling content. Forgetting Him implants in us ballooned conceit, anger, greed, lust, jealousy and attachment. Staying in a good company of His lovers and sticking to the Guru’s advice help us to succeed in realizing Him. 

ਕਾਇਆ ਕਾਗਦੁ ਜੇ ਥੀਐ ਪਿਆਰੇ ਮਨੁ ਮਸਵਾਣੀ ਧਾਰਿ ॥

ਲਲਤਾ ਲੇਖਣਿ ਸਚ ਕੀ ਪਿਆਰੇ ਹਰਿ ਗੁਣ ਲਿਖਹੁ ਵੀਚਾਰਿ ॥

ਧਨੁ ਲੇਖਾਰੀ ਨਾਨਕਾ ਪਿਆਰੇ ਸਾਚੁ ਲਿਖੈ ਉਰਿ ਧਾਰਿ ॥੮॥੩॥

Kā-i-ā kāgaḏ je thī-ai pi-āre man masvāṇī ḏẖār.

Lalṯā lekẖaṇ sacẖ kī pi-āre har guṇ likẖahu vīcẖār.

Ḏẖan lekẖārī nānkā pi-āre sācẖ likẖai ur ḏẖār. ||8||3||

Oh dear! Deem your body as a paper and your mind as an inkpot. Use your tongue as a pen. This way, write the virtues of Har and reflect on His virtues. Oh Nanak! Blessed is that inscribe, who enshrines Har in his heart.

              Pay attention to what the Guru says: involve in His praise, because it will help us to fill ourselves with His feelings for which we have come into this world. We should keep working for living without ever forgetting Him at all. The final realization comes with His grace, but to qualify for His grace, we need to follow strictly the Guru not the people, who are just spinning the words out there. The efforts of knowing Him will lead us to that point, where His grace becomes eminent. The Guru also says that we should keep treading on His path in love without worrying about anything. Don’t give in to this or that fear. And pray only this:

ਰਾਤਿ ਦਿਹੈ ਹਰਿ ਨਾਉ ਮੰਨਿ ਵਸਾਈਐ ॥  ਨਾਨਕ ਮੇਲਿ ਮਿਲਾਇ ਜੇ ਤੁਧੁ ਭਾਈਐ ॥ ੮॥੨॥੪॥

Rāṯ ḏihai har nā-o man vasā-ī-ai.  Nānak mel milā-e je ṯuḏẖ bẖā-ī-ai. ||8||2||4|| (752, SGGS)

Oh Nanak pray this: Oh Har! If it pleases you, unite me with the company in which your name (you) is enshrined in my heart all the time.

           The complexity of His way of existing sometimes confuses us, because we want to see Him in a form, but feeling Him the way we feel the air makes us easier to see Him beyond a form. Must remember that for us to feel for someone requires our sincere love. Feeling and believing that only His energy or power is in control will liberate us from all fears and put us close to Him.  Then we will be in a miracle and unique state of mind, because in it all the dust and fog created by the Maya centered world will disappear. Certainly we will understand the following verses completely then: 43, SGGS

ਸਿਰੀਰਾਗੁ ਮਹਲਾ ੧ ਘਰੁ ਦੂਜਾ ੨ ॥

ਆਪੇ ਰਸੀਆ ਆਪਿ ਰਸੁ ਆਪੇ ਰਾਵਣਹਾਰੁ ॥   ਆਪੇ ਹੋਵੈ ਚੋਲੜਾ ਆਪੇ ਸੇਜ ਭਤਾਰੁ ॥੧॥

Sirīrāg mėhlā 1 gẖar ḏūjā 2.

Āpe rasī-ā āp ras āpe ravaṇhār.  Āpe hovai cẖolṛā āpe sej bẖaṯār. ||1||

Raag Sree Raag, the bani of first Nanak, house second

In essence: The Creator is Himself the enjoyer and the relish. He Himself is the bride, the bridegroom, and their couch.

ਰੰਗਿ ਰਤਾ ਮੇਰਾ ਸਾਹਿਬੁ ਰਵਿ ਰਹਿਆ ਭਰਪੂਰਿ ॥੧॥ ਰਹਾਉ ॥

Rang raṯā merā sāhib rav rahi-ā bẖarpūr. ||1|| Rahā-o.

My Master, being filled with love, pervades everywhere. Pause.

Wishes

G Singh

 

          According to the most of the Historians, Sri Guru Amar Das ji met Sri Guru Angad ji around 1541-1542 AD when he was above his sixties as he was born in 1479 AD; consequently he embraced Sikhi abandoning his religion, the Hinduism. After hitting seventy, in 1552, he became the third Sikh-Guru. Those who are born in Sikhi must realize how actually the Sikhi evolves the mind to the peak of spirituality. His stay of over a decade with Guru Angad ji helped him to evolve successfully into a seer, who advocated the concept of One Creator’s worship for the rest of his life leaving behind his 60 years devoted to Hinduism. This is all about the Sikhi and its right influence that changes the Sikhs’ every goal of life at large. In the following words, we are going to see how he advocates the unmatched love for the Creator by discrediting all other entities highly revered in Hinduism. How could he do it? Even now in this age of science, some people born in the Sikhi have started going back to “other-entity worshiping” forgetting that the Sikhi believes only in One All Pervading Creator. How a Sikh can look at an idol, or an image to gain something? How a Sikh can forget the all-pervading Creator and seek success by praying at a human’s feet? A Sikh’s every concocted idea of various theologies is the all-pervading Creator. When the Sikh’s Guru believes only in Him, how his Sikh can look at any other door? Sri Guru Amar Das ji’s following shabda at 232-233, SGGS, will help us to understand how the Guru’s mind worked and changed by focusing on Sri Guru Angad ji’s discourses:

ਗਉੜੀ ਮਹਲਾ ੩ ॥

ਮਨ ਹੀ ਮਨੁ ਸਵਾਰਿਆ ਭੈ ਸਹਜਿ ਸੁਭਾਇ ॥

ਸਬਦਿ ਮਨੁ ਰੰਗਿਆ ਲਿਵ ਲਾਇ ॥

ਨਿਜ ਘਰਿ ਵਸਿਆ ਪ੍ਰਭ ਕੀ ਰਜਾਇ ॥੧॥

Ga-oṛī mėhlā 3.

Man hī man savāri-ā bẖai sahj subẖā-e.

Sabaḏ man rangi-ā liv lā-e.

Nij gẖar vasi-ā parabẖ kī rajā-e. ||1||

Raag Gaurhi, the bani of Third Nanak.

In essence: A person who counsels his mind by getting drenched in the Guru’s Shabda becomes reformed naturally and meditates on Har. Such a person remains stilled as per Har’s “will”.

          Here the Guru points out that the Guru’s follower sticks to the Guru’s guided-path and counsels his/her mind by remaining focused on the Creator; thus his/her mind gets stilled within with the grace and will of the Creator.

ਸਤਿਗੁਰੁ ਸੇਵਿਐ ਜਾਇ ਅਭਿਮਾਨੁ ॥ ਗੋਵਿਦੁ ਪਾਈਐ ਗੁਣੀ ਨਿਧਾਨੁ ॥੧॥ ਰਹਾਉ ॥

Saṯgur sevi-ai jā-e abẖimān. Goviḏ pā-ī-ai guṇī niḏẖān. ||1|| Rahā-o.

By serving the Satiguru, one’s self-conceit goes away and one obtains the Master, a treasure of virtues. Pause.

          The most important element in evolving in the Sikhi is to obey the Guru and to get rid of one’s own thoughts embraced under outer influences; literally, this is a real service of the Guru. If one lives as per the advice of the Guru, realizing the Virtuous and all protecting Creator becomes one’s destiny. Debating over words or metaphors used in the Gurbani takes the Sikhs nowhere; however, pondering over the basics of the Guru’s message elevates one toward the spiritual goal defined in the Gurbani. The Guru says that the Creator of all is the same; He is beyond birth and death. He is active in His creation but always remains beyond fear and animosity. He is present all over, as His existence is infinite and eternal; He is self-illumined. Worshiping Him by falling in love with Him is the way to go, but to love Him, becoming virtuous is mandatory. Obviously, this is what Sri Guru Amar Das ji did after meeting Sri Guru Angad Ji.

ਮਨੁ ਬੈਰਾਗੀ ਜਾ ਸਬਦਿ ਭਉ ਖਾਇ ॥ ਮੇਰਾ ਪ੍ਰਭੁ ਨਿਰਮਲਾ ਸਭ ਤੈ ਰਹਿਆ ਸਮਾਇ ॥
ਗੁਰ ਕਿਰਪਾ ਤੇ ਮਿਲੈ ਮਿਲਾਇ ॥੨॥

Man bairāgī jā sabaḏ bẖa-o kẖā-e.

Merā parabẖ nirmalā sabẖ ṯai rahi-ā samā-e.

Gur kirpā ṯe milai milā-e. ||2||

In essence: The mind remains detached to the earthly things by eradicating its fear through the Guru’s shabda. My immaculate Akalpurakh permeates all. With the Guru’s blessings, He is obtained. He is obtained as He unites the seeker with Him.

          Here, we see that the Guru’s guidance becomes for the followers a glowing light to show them the spiritual path, because through it, detachment sets in them and all kinds of fears start disappearing from their minds.

ਹਰਿ ਦਾਸਨ ਕੋ ਦਾਸੁ ਸੁਖੁ ਪਾਏ ॥ ਮੇਰਾ ਹਰਿ ਪ੍ਰਭੁ ਇਨ ਬਿਧਿ ਪਾਇਆ ਜਾਏ ॥
ਹਰਿ ਕਿਰਪਾ ਤੇ ਰਾਮ ਗੁਣ ਗਾਏ ॥੩॥

Har ḏāsan ko ḏās sukẖ pā-e. Merā har parabẖ in biḏẖ pā-i-ā jā-e.

Har kirpā ṯe rām guṇ gā-e. ||3||

By becoming a servant of Har’s servants, peace is obtained. My Har is obtained in this way (becoming servants of His devotees). With Har’s grace, one sings His praises.

          Humility is a significant part of a virtuous person; with it, the virtue-killers like ego, anger and attachment disappear. The Guru suggests that remaining in the company of those who are into His praise sincerely helps in bringing peace within. As the seeker treads on this path, the Creator’s blessings help too. So two important factors that become helpful in realizing the Creator are: Humility and praising His virtues. In the following, the Guru points out all those inclinations that drag the seeker away from the Creator:

ਧ੍ਰਿਗੁ ਬਹੁ ਜੀਵਣੁ ਜਿਤੁ ਹਰਿ ਨਾਮਿ ਨ ਲਗੈ ਪਿਆਰੁ ॥
ਧ੍ਰਿਗੁ ਸੇਜ ਸੁਖਾਲੀ ਕਾਮਣਿ ਮੋਹ ਗੁਬਾਰੁ ॥
ਤਿਨ ਸਫਲੁ ਜਨਮੁ ਜਿਨ ਨਾਮੁ ਅਧਾਰੁ ॥੪॥

Ḏẖarig baho jīvaṇ jiṯ har nām na lagai pi-ār.

Ḏẖarig sej sukẖālī kāmaṇ moh gubār.

Ŧin safal janam jin nām aḏẖār. ||4||

That prolonged life that lacks the love for Ekankar’s name is accursed. Accursed is the comfortable couch used with the blind love for a lady. The lives of those who deem Ekankar’s name as their support are successful.

          Living a long life lacking His true love is useless, because one’s involvement in Maya becomes a barrier to fall in love with the Creator. Luxuries and physical pleasures diverge the mind of the seeker away from loving Him.

ਧ੍ਰਿਗੁ ਧ੍ਰਿਗੁ ਗ੍ਰਿਹੁ ਕੁਟੰਬੁ ਜਿਤੁ ਹਰਿ ਪ੍ਰੀਤਿ ਨ ਹੋਇ ॥
ਸੋਈ ਹਮਾਰਾ ਮੀਤੁ ਜੋ ਹਰਿ ਗੁਣ ਗਾਵੈ ਸੋਇ ॥
ਹਰਿ ਨਾਮ ਬਿਨਾ ਮੈ ਅਵਰੁ ਨ ਕੋਇ ॥੫॥

Ḏẖarig ḏẖarig garihu kutamb jiṯ har parīṯ na ho-e.

So-ī hamārā mīṯ jo har guṇ gāvai so-e.

Har nām binā mai avar na ko-e. ||5||

Accursed is the life of householder, who is not in love with Har. Only that person is my friend, who sings Har’s praises. I don’t recognize anyone but Har’s name.

          Above statement comes out of the mouth of the Creator’s true lover; keep it in your mind that living a life of a householder is not criticized here; instead involving in the family in such a way that the Creator is forgotten is discouraged; indeed, such life is accursed. Thus being a householder but living in His love is encouraged through these verses, because nothing is more important than Him in this world. Now in the following, the Guru tells about his story of obtaining the ultimate freedom also known as liberation:

ਸਤਿਗੁਰ ਤੇ ਹਮ ਗਤਿ ਪਤਿ ਪਾਈ ॥ ਹਰਿ ਨਾਮੁ ਧਿਆਇਆ ਦੂਖੁ ਸਗਲ ਮਿਟਾਈ ॥
ਸਦਾ ਅਨੰਦੁ ਹਰਿ ਨਾਮਿ ਲਿਵ ਲਾਈ ॥੬॥

Saṯgur ṯe ham gaṯ paṯ pā-ī. Har nām ḏẖi-ā-i-ā ḏūkẖ sagal mitā-ī.

Saḏā anand har nām liv lā-ī. ||6||

I have obtained liberation and glory from the Satiguru. I have meditated on Har’s name and gotten rid of my all pains. I always remain in bliss by meditating on Him.

          It was the true Guru, who helped Sri Guru Amar Das; otherwise, his life of over 60 years was being wasted. How he did it? After meeting the Guru, he became able to overcome all his illusions about pleasing the Creator, or other revered entity; consequently, he started remaining focused only on the Creator.  Through a name, he not only felt related to Him, but also felt being a part of Him; thus His name brought the Guru closer to the Creator. By concentrating on His name in love, he attained happiness. Now he tells what actually occurred after adopting the Guru:

ਗੁਰਿ ਮਿਲਿਐ ਹਮ ਕਉ ਸਰੀਰ ਸੁਧਿ ਭਈ ॥
ਹਉਮੈ ਤ੍ਰਿਸਨਾ ਸਭ ਅਗਨਿ ਬੁਝਈ ॥
ਬਿਨਸੇ ਕ੍ਰੋਧ ਖਿਮਾ ਗਹਿ ਲਈ ॥੭॥

Gur mili-ai ham ka-o sarīr suḏẖ bẖa-ī.

Ha-umai ṯarisnā sabẖ agan bujẖ-ī.

Binse kroḏẖ kẖimā gėh la-ī. ||7||

As the Guru has met me, I have learned how to keep my body away from vices. I have gotten rid of my conceit and fire of desires. My anger is gone and I have obtained tolerance.

          We rarely get away from our bodily pleasures, but body is not given to us for pleasures only as per the Gurbani; it has a spiritual purpose as well; therefore, keeping it away from the vices is very important and that is what the Guru demands from his followers. As Sri Guru Amar Das ji heard about it from his Guru, he started working on his mind to take the body away from its awareness that seeks pleasures; consequently, his desires, conceit and longing for pleasures stopped bothering him; his virtue of forgiveness took over his anger and his humility procured virtues.

ਹਰਿ ਆਪੇ ਕ੍ਰਿਪਾ ਕਰੇ ਨਾਮੁ ਦੇਵੈ ॥ ਗੁਰਮੁਖਿ ਰਤਨੁ ਕੋ ਵਿਰਲਾ ਲੇਵੈ ॥
ਨਾਨਕੁ ਗੁਣ ਗਾਵੈ ਹਰਿ ਅਲਖ ਅਭੇਵੈ ॥੮॥੮॥

Har āpe kirpā kare nām ḏevai. Gurmukẖ raṯan ko virlā levai.

Nānak guṇ gāvai har alakẖ abẖevai. ||8||8||

Akalpurakh with His grace gives His name. A rare Guru’s follower obtains His name jewel. Nanak sings the praises of Akalpurakh, who is invisible and inscrutable.

          In the above verses, the Guru passes on to us another aspect of the Sikhi: the importance of the Creator’s grace in context of getting attached to Him through His name. Personally, the Guru gives here a hint how he met the Guru through hearing the verses of Sri Guru Nanak’s bani from his brother’s daughter-in-law, Bibi Amro, a daughter of Sri Guru Angad Ji. Obviously, the Creator creates chances for all to get on a spiritual journey; some persons take them seriously but some ignore them. In the Guru’s case, he grabbed the chance seriously. That is why he also states that a few seekers attain and develop love for the Creator. Akalpurakh’s name is His identity with which His infinite virtues are attached; it is expressed in the Gurbani that no “name” given to Him can actually express His existence in entirety; obviously all names given to Him are deficient; nonetheless, His name introduces us to His unique phenomenon.

          Now look how he rejects his past beliefs with Sikhi-reasons; it is on 422, SGGS:

ਆਸਾ ਮਹਲਾ ੩ ਅਸਟਪਦੀਆ ਘਰੁ ੨

Āsā mėhlā 3 asatpaḏī-ā gẖar 2

Raag Asa, the bani of Third Nanak, Ashtpadea, house second.

ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥

Ik-oaʼnkār saṯgur parsāḏ.

There is only one all pervading Akalpurakh, who is known with the blessings of the Satiguru.

ਸਾਸਤੁ ਬੇਦੁ ਸਿੰਮ੍ਰਿਤਿ ਸਰੁ ਤੇਰਾ ਸੁਰਸਰੀ ਚਰਣ ਸਮਾਣੀ ॥

ਸਾਖਾ ਤੀਨਿ ਮੂਲੁ ਮਤਿ ਰਾਵੈ ਤੂੰ ਤਾਂ ਸਰਬ ਵਿਡਾਣੀ ॥੧॥

Sāsaṯ beḏ simriṯ sar ṯerā sursarī cẖaraṇ samāṇī.

Sākẖā ṯīn mūl maṯ rāvai ṯūʼn ṯāʼn sarab vidāṇī. ||1||

In essence: Oh Akalpurakh! Absorbing in you in utter humility is my bathing in the Ganges and the ocean of the Shastras, the Vedas, and the Simiritis. You are the source of the three modes of Maya and my intellect enjoys your wondrous creation.

          In the above verses, the Guru clearly states that for the Guru’s followers, there is no need of religious scriptures mentioned above and rituals like bathing in Ganges (means pilgrimaging); they only need to get absorbed in Akalpurakh.

ਤਾ ਕੇ ਚਰਣ ਜਪੈ ਜਨੁ ਨਾਨਕੁ ਬੋਲੇ ਅੰਮ੍ਰਿਤ ਬਾਣੀ ॥੧॥ ਰਹਾਉ ॥

Ŧā ke cẖaraṇ japai jan Nānak bole amriṯ baṇī. ||1|| Rahā-o.

(Whose love is better than everything in this world? The answer is given) Nanak meditates on Akalpurakh in utter humility and utters the ambrosial bani in His praise. Pause.

Page 422-423

ਤੇਤੀਸ ਕਰੋੜੀ ਦਾਸ ਤੁਮ੍ਹ੍ਹਹਾਰੇ ਰਿਧਿ ਸਿਧਿ ਪ੍ਰਾਣ ਅਧਾਰੀ ॥
ਤਾ ਕੇ ਰੂਪ ਨ ਜਾਹੀ ਲਖਣੇ ਕਿਆ ਕਰਿ ਆਖਿ ਵੀਚਾਰੀ ॥੨॥

Ŧeṯīs karoṛī ḏās ṯumĥāre riḏẖ siḏẖ parāṇ aḏẖārī.

Ŧā ke rūp na jāhī lakẖ-ṇe ki-ā kar ākẖ vīcẖārī. ||2||

(As per the saying) Oh Ekankar!  Thirty-three crores (One Crore equals to ten millions) of devtas are your servants; you are the support of supernatural powers and life. It is not possible to express your numerous forms. What can I say in this regard?

          In the above verses, he advocates the love for the Creator over Devtas and Devis

ਤੀਨਿ ਗੁਣਾ ਤੇਰੇ ਜੁਗ ਹੀ ਅੰਤਰਿ ਚਾਰੇ ਤੇਰੀਆ ਖਾਣੀ ॥
ਕਰਮੁ ਹੋਵੈ ਤਾ ਪਰਮ ਪਦੁ ਪਾਈਐ ਕਥੇ ਅਕਥ ਕਹਾਣੀ ॥੩

Ŧīn guṇā ṯere jug hī anṯar cẖāre ṯerī-ā kẖāṇī.

Karam hovai ṯā param paḏ pā-ī-ai kathe akath kahāṇī. ||3||

Oh Akalpurakh! All the three modes of Maya and the four sources of production are your creation. If you bestow your grace, the mortal obtains a sublime status and expresses your inexpressible story (all about you).

          Obviously His grace is necessary to be with Him while alive.

ਤੂੰ ਕਰਤਾ ਕੀਆ ਸਭੁ ਤੇਰਾ ਕਿਆ ਕੋ ਕਰੇ ਪਰਾਣੀ ॥

ਜਾ ਕਉ ਨਦਰਿ ਕਰਹਿ ਤੂੰ ਅਪਣੀ ਸਾਈ ਸਚਿ ਸਮਾਣੀ ॥੪॥

Ŧūʼn karṯā kī-ā sabẖ ṯerā ki-ā ko kare parāṇī.

Jā ka-o naḏar karahi ṯūʼn apṇī sā-ī sacẖ samāṇī. ||4||

Oh Ekankar! What can a mortal do? You are the Creator. You have created everything. That person to whom you grace merges in you.

ਨਾਮੁ ਤੇਰਾ ਸਭੁ ਕੋਈ ਲੇਤੁ ਹੈ ਜੇਤੀ ਆਵਣ ਜਾਣੀ ॥
ਜਾ ਤੁਧੁ ਭਾਵੈ ਤਾ ਗੁਰਮੁਖਿ ਬੂਝੈ ਹੋਰ ਮਨਮੁਖਿ ਫਿਰੈ ਇਆਣੀ ॥੫॥

Nām ṯerā sabẖ ko-ī leṯ hai jeṯī āvaṇ jāṇī.

Jā ṯuḏẖ bẖāvai ṯā gurmukẖ būjẖai hor manmukẖ firai i-āṇī. ||5||

The mortals, subject to coming and going, utter your name. If it pleases you, some people understand you through the Guru; otherwise, other mind-slaves wander in ignorance.

          So as He bestows His grace, He attaches the mortals to a true Guru, who has realized Him and who can enable others to realize Him.

ਚਾਰੇ ਵੇਦ ਬ੍ਰਹਮੇ ਕਉ ਦੀਏ ਪੜਿ ਪੜਿ ਕਰੇ ਵੀਚਾਰੀ ॥
ਤਾ ਕਾ ਹੁਕਮੁ ਨ ਬੂਝੈ ਬਪੁੜਾ ਨਰਕਿ ਸੁਰਗਿ ਅਵਤਾਰੀ ॥੬॥

Cẖāre veḏ barahme ka-o ḏī-e paṛ paṛ kare vīcẖārī.

Ŧā kā hukam na būjẖai bapuṛā narak surag avṯārī. ||6||

You gave the four Vedas to Brahma and he kept reflecting on them; that poor Brahma couldn’t understand how to live in your ordinance; that is why he remained coming into hell and Heaven.

          These verses clearly state that the Guru doesn’t give importance to any said stories in the Hindu faith; he stresses on understanding and obeying the ordinance of the Creator and living by remembering His name in His love.

ਜੁਗਹ ਜੁਗਹ ਕੇ ਰਾਜੇ ਕੀਏ ਗਾਵਹਿ ਕਰਿ ਅਵਤਾਰੀ ॥

ਤਿਨ ਭੀ ਅੰਤੁ ਨ ਪਾਇਆ ਤਾ ਕਾ ਕਿਆ ਕਰਿ ਆਖਿ ਵੀਚਾਰੀ ॥੭॥

Jugah jugah ke rāje kī-e gāvahi kar avṯārī.

Ŧin bẖī anṯ na pā-i-ā ṯā kā ki-ā kar ākẖ vīcẖārī. ||7||

Akalpurakh created kings in different ages, but the people started praising them as Akalpurakh’s incarnations. They even didn’t find Akalpurakh’s limits; how can I express His so many virtues?

          Again the Guru advises the followers to ignore those established “Avtaaras”, because they were just created as kings of their times and they even failed to understand Akalpurakh’s infinity.

ਤੂੰ ਸਚਾ ਤੇਰਾ ਕੀਆ ਸਭੁ ਸਾਚਾ ਦੇਹਿ ਤ ਸਾਚੁ ਵਖਾਣੀ ॥
ਜਾ ਕਉ ਸਚੁ ਬੁਝਾਵਹਿ ਅਪਣਾ ਸਹਜੇ ਨਾਮਿ ਸਮਾਣੀ ॥੮॥੧॥੨੩॥

Ŧūʼn sacẖā ṯerā kī-ā sabẖ sācẖā ḏėh ṯa sācẖ vakẖāṇī.

Jā ka-o sacẖ bujẖāvėh apṇā sėhje nām samāṇī. ||8||1||23||

True are you and your creation (Please also see on 463, SGGS). If you bless me, I can utter your name. A person to whom you cause to understand you gets absorbed in your name in poise.

          On 490, SGGS, he advises his followers to clear the fog of believing in multiple entities and worshipping them, because, as per his own experience, he finds that believing in other than the all-pervading Creator is worthless:

.

ਗੂਜਰੀ ਮਹਲਾ ੩ ॥
ਹਰਿ ਕੀ ਤੁਮ ਸੇਵਾ ਕਰਹੁ ਦੂਜੀ ਸੇਵਾ ਕਰਹੁ ਨ ਕੋਇ ਜੀ ॥
ਹਰਿ ਕੀ ਸੇਵਾ ਤੇ ਮਨਹੁ ਚਿੰਦਿਆ ਫਲੁ ਪਾਈਐ ਦੂਜੀ ਸੇਵਾ ਜਨਮੁ ਬਿਰਥਾ ਜਾਇ ਜੀ ॥੧॥

Gūjrī mėhlā 3.

Har kī ṯum sevā karahu ḏūjī sevā karahu na ko-e jī.

Har kī sevā ṯe manhu cẖinḏi-ā fal pā-ī-ai ḏūjī sevā janam birthā jā-e jī. ||1||

Raag Gujri, the bani of Third Nanak.

In essence: Serve only Har and do not perform any other’s service; by serving Har, one’s wishes are fulfilled, but by serving other than Har, one’s life is wasted.

          The Guru’s advice is passed on to the Sikhs in very simple way; serving and loving the Creator is what the Sikhi is all about. The Guru clearly tells them that everything for Him is Akalpurakh, because through the Guru, he has made “praising and loving Akalpurakh” his way of life. That should be a way of life of every Sikh.

          How a person lives in His love, or how another person lives forgetting Him is a display of the Creator’s ordinance in force. It is hard to explain (Japji); therefore, life will be deemed as better if it is lived in His love. For sure, in His love, peace settles within, because of which, bonds of Maya are loosened. Right here in this world, one lives liberated by realizing the Creator and abandoning one’s duality enveloped in attachment. The Guru has made it clear what we need to do as his Sikhs as he did. We are supposed to respect all the religions and their followers, but never ever we should feel related to them in any way. Sri Guru Amar Das ji is our inspiration; he was not a born Guru like Sri Guru Nanak; instead, he progressed slowly and succeeded through his utter sincerity and attained liberation. His success encourages us to tread on the Guru path while we live as householders but by remaining detached in His love.

Wishes!

Gurdeep Singh

Sri Guru Gobind Singh’s small and young sons stood fearless against the tyranny of the powerful regime of their times. Every year, their martyrdom reminds the Sikhs to remain always above fearing or coercing of others in power or riches. Today when I see some Sikhs selling for nothing I wonder how could they forget the unmatched martyrdom of the Sahibzadas, who are remember every year with great honor!  Indeed, on the coming generations, they left a sustainable effect, which is a glowing light for even those who become weak.  

          Being the Guru’s Sikhs, we must follow him and decide what we should ask for from the Creator forgetting about materialistic demands we give priority in our prayers, because if we want to reach to a state of mind in which eternal bliss shines all the time, we cannot demand that thing, which may deprive us of that very bliss. In this article, I just want to share with you how living in His love is prioritized and how the materialistic achievements are deemed as insignificant in the Guru’s bani. After all, the Guru’s bani also says on 91, SGGS:

ਪਉੜੀ ॥ 

ਕੀਤਾ ਲੋੜੀਐ ਕੰਮੁ ਸੁ ਹਰਿ ਪਹਿ ਆਖੀਐ ॥ ਕਾਰਜੁ ਦੇਇ ਸਵਾਰਿ ਸਤਿਗੁਰ ਸਚੁ ਸਾਖੀਐ ॥

ਸੰਤਾ ਸੰਗਿ ਨਿਧਾਨੁ ਅੰਮ੍ਰਿਤੁ ਚਾਖੀਐ ॥ ਭੈ ਭੰਜਨ ਮਿਹਰਵਾਨ ਦਾਸ ਕੀ ਰਾਖੀਐ ॥

ਨਾਨਕ ਹਰਿ ਗੁਣ ਗਾਇ ਅਲਖੁ ਪ੍ਰਭੁ ਲਾਖੀਐ ॥੨੦॥

Pa-oṛī.

Kīṯā loṛī-ai kamm so har pėh ākẖī-ai. Kāraj ḏe-e savār saṯgur sacẖ sākẖī-ai.

Sanṯā sang niḏẖān amriṯ cẖākẖī-ai. Bẖai bẖanjan miharvān ḏās kī rākẖī-ai.

Nānak har guṇ gā-e alakẖ parabẖ lākẖī-ai. ||20||

Stanza.

In essence: To accomplish one’s affair, one should pray to Har; the Satiguru testifies that Har will accomplish it (the affair; therefore) In the company of Har’s Sants, the treasure of Har’s name-nectar should be tasted. Har, the merciful and the destroyer of fear, preserves the honor of His servant. Oh Nanak! By singing His virtues, one can see Har, who is invisible.

          Here one thing must be clear in the mind about asking something from the Creator; the Guru says that any affair the seekers want to be taken care of should be a part of their prayer offered to Him, but at the same time, the Guru also asks the seekers to remain in that environment in which His memory is kept alive. As we live by remembering Him surrounded by His sincere devotees, our demands become leaser and lesser and successfully we attenuate our desires that drag us to the road of various unending miseries. Again the Guru stresses on to be in love with the Creator. Then, what do we need to ask the creator literally? Its answer also lies in the shabda, which we will ponder over in the end of this article. Let us see first how the Guru takes on the materialistic achievements; on 142, SGGS, he says:

ਮ; ੧ ॥

ਕਿਆ ਖਾਧੈ ਕਿਆ ਪੈਧੈ ਹੋਇ ॥  ਜਾ ਮਨਿ ਨਾਹੀ ਸਚਾ ਸੋਇ ॥

ਕਿਆ ਮੇਵਾ ਕਿਆ ਘਿਉ ਗੁੜੁ ਮਿਠਾ ਕਿਆ ਮੈਦਾ ਕਿਆ ਮਾਸੁ ॥ 

ਕਿਆ ਕਪੜੁ ਕਿਆ ਸੇਜ ਸੁਖਾਲੀ ਕੀਜਹਿ ਭੋਗ ਬਿਲਾਸ ॥

ਕਿਆ ਲਸਕਰ ਕਿਆ ਨੇਬ ਖਵਾਸੀ ਆਵੈ ਮਹਲੀ ਵਾਸੁ ॥

ਨਾਨਕ ਸਚੇ ਨਾਮ ਵਿਣੁ ਸਭੇ ਟੋਲ ਵਿਣਾਸੁ ॥੨॥

Mėhlā 1.

Ki-ā kẖāḏẖai ki-ā paiḏẖai ho-e.  Jā man nāhī sacẖā so-e.

Ki-ā mevā ki-ā gẖi-o guṛ miṯẖā ki-ā maiḏā ki-ā mās.

Ki-ā kapaṛ ki-ā sej sukẖālī kījėh bẖog bilās.

Ki-ā laskar ki-ā neb kẖavāsī āvai mahlī vās.

Nānak sacẖe nām viṇ sabẖe tol viṇās. ||2||

The bani of First Nanak.

In essence: What else eating and dressing achieve if Ekankar doesn’t abide in one’s mind? So what if one enjoys fruits, ghee (purified butter), sweet molasses, fine flour, and meat? What is the value of the attire, the comfortable couch to fulfill sexual urges and reveling (without His name)? What is the use of army, mace-bearers, servants, and dwelling in mansions? Oh Nanak! Except Ekankar’s name, the entire paraphernalia is perishable.

          According to the Guru, without enshrining the memory of the Creator within, whatever we enjoy is useless. If we live in His love, these materialistic things do not taint our virtuous thinking. We need to be very sincere in our faith in the Guru; for example, after reading and believing in the Gurbani that slandering is not good, how can we slander anyone? If we do, we just read the Gurbani without believing in it and forget about it. It is called a trick of mind-slavery.

          According to a Gurmukh’s prospective, regardless where we are, we are in a situation through which we make our living; we work and stay on an honest way of living. What we gain or lose is not as important as our love for our Creator, who has put us in our current situation. We will survive as per His Will depending on our flawless faith in Him, but if we want to ask something from our Creator, what should we ask? The Guru suggests us to pray for getting drenched in His love and to become virtuous, because the rest will be fine.  In the below shabda, the Guru says that for him all the big things, or a status or any kind of power is insignificant without living in His love. Shouldn’t we follow our Guru then? In the next shabda on 225, SGGS, the Guru gives the details of materialist pursuits that are insignificant if we don’t live in our Creator’s love. Surprisingly these are the things for which the most of people go crazy, become corrupt and even steep low to take others’ lives:

ਗਉੜੀ ਮਹਲਾ ੧ ॥

ਚੋਆ ਚੰਦਨੁ ਅੰਕਿ ਚੜਾਵਉ ॥  ਪਾਟ ਪਟੰਬਰ ਪਹਿਰਿ ਹਢਾਵਉ ॥

ਬਿਨੁ ਹਰਿ ਨਾਮ ਕਹਾ ਸੁਖੁ ਪਾਵਉ ॥੧॥

Ga-oṛī mėhlā 1.

Cẖo-ā cẖanḏan ank cẖaṛāva-o.  Pāt patambar pahir hadẖāva-o.

Bin har nām kahā sukẖ pāva-o. ||1||

Raag Gaurhi, the bani of First Nanak.

In essence: Even if I apply perfume of Chandan and wear silky robes, I cannot obtain peace and comfort without Har’s name.

ਕਿਆ ਪਹਿਰਉ ਕਿਆ ਓਢਿ ਦਿਖਾਵਉ ॥  ਬਿਨੁ ਜਗਦੀਸ ਕਹਾ ਸੁਖੁ ਪਾਵਉ ॥੧॥ ਰਹਾਉ ॥

Ki-ā pahira-o ki-ā odẖ ḏikẖāva-o.  Bin jagḏīs kahā sukẖ pāva-o. ||1|| Rahā-o.

What should I wear to make a show? I cannot obtain peace and comfort without Ekankar, the Master of the world. Pause.

          Obviously, as per the Guru, the real peace is in loving Him with utter sincerity.

ਕਾਨੀ ਕੁੰਡਲ ਗਲਿ ਮੋਤੀਅਨ ਕੀ ਮਾਲਾ ॥ 

ਲਾਲ ਨਿਹਾਲੀ ਫੂਲ ਗੁਲਾਲਾ ॥  ਬਿਨੁ ਜਗਦੀਸ ਕਹਾ ਸੁਖੁ ਭਾਲਾ ॥੨॥

Kānī kundal gal moṯī-an kī mālā.

Lāl nihālī fūl gulālā.  Bin jagḏīs kahā sukẖ bẖālā. ||2||

If I wear earrings and garland of pearls around my neck and if I keep flowers and red coverlet on the red mat, how can I obtain peace and comfort without Akalpurakh, the Master of the world?

ਨੈਨ ਸਲੋਨੀ ਸੁੰਦਰ ਨਾਰੀ ॥ 

ਖੋੜ ਸੀਗਾਰ ਕਰੈ ਅਤਿ ਪਿਆਰੀ ॥ ਬਿਨੁ ਜਗਦੀਸ ਭਜੇ ਨਿਤ ਖੁਆਰੀ ॥੩॥

Nain salonī sunḏar nārī.

Kẖoṛ sīgār karai aṯ pi-ārī. Bin jagḏīs bẖaje niṯ kẖu-ārī. ||3||

(The Guru expresses about the worldly attractions and the mortal’s indulgence in it without Akalpurakh’s memory in his/her heart) Even if I have a beautiful wife, who has very attractive eyes and who decorates herself for me and loves me, but without remembering Akalpurakh, the world Master, I will remain in miseries every day.

          We must ask ourselves,” Do such things really provide us with constant comfort and peace?” The answer is,” No, they don’t”.

ਦਰ ਘਰ ਮਹਲਾ ਸੇਜ ਸੁਖਾਲੀ ॥ 

ਅਹਿਨਿਸਿ ਫੂਲ ਬਿਛਾਵੈ ਮਾਲੀ ॥ ਬਿਨੁ ਹਰਿ ਨਾਮ ਸੁ ਦੇਹ ਦੁਖਾਲੀ ॥੪॥

Ḏar gẖar mėhlā sej sukẖālī.

Ahinis fūl bicẖẖāvai mālī. Bin har nām so ḏeh ḏukẖālī. ||4||

If I have big comfortable houses and my luxurious bed is decorated everyday with flowers by a gardener, but without Har’s name, my body still remains miserable.

          Luxurious life doesn’t provide peace, period. Go and ask the richest people if really they enjoy peace forever? Are they carefree, or are they content? Contrary to that, a seeker living in His love remains carefree.

ਹੈਵਰ ਗੈਵਰ ਨੇਜੇ ਵਾਜੇ ॥ 

ਲਸਕਰ ਨੇਬ ਖਵਾਸੀ ਪਾਜੇ ॥ ਬਿਨੁ ਜਗਦੀਸ ਝੂਠੇ ਦਿਵਾਜੇ ॥੫॥

Haivar gaivar neje vāje.

Laskar neb kẖavāsī pāje. Bin jagḏīs jẖūṯẖe ḏivāje. ||5||

If I have excellent horses, fine elephants, musical bands, armies, Naib, royal servants and ostentatious displays, but these will be a false show without Akalpurakh.

          The Guru names various kinds of inclinations of the mind that never let it rest; the more it wants the more aggressive it gets by becoming uncontrollable; it keeps us starving for peace.

ਸਿਧੁ ਕਹਾਵਉ ਰਿਧਿ ਸਿਧਿ ਬੁਲਾਵਉ ॥ 

ਤਾਜ ਕੁਲਹ ਸਿਰਿ ਛਤ੍ਰੁ ਬਨਾਵਉ ॥ ਬਿਨੁ ਜਗਦੀਸ ਕਹਾ ਸਚੁ ਪਾਵਉ ॥੬॥

Siḏẖ kahāva-o riḏẖ siḏẖ bulāva-o. 

Ŧāj kulah sir cẖẖaṯar banāva-o. Bin jagḏīs kahā sacẖ pāva-o. ||6||

If I were called a man of miracle with riches and supernatural powers and if I had a crown on my head and royal hat with royal umbrella, how could I obtain eternal stability without Ekankar?

ਖਾਨੁ ਮਲੂਕੁ ਕਹਾਵਉ ਰਾਜਾ ॥

ਅਬੇ ਤਬੇ ਕੂੜੇ ਹੈ ਪਾਜਾ ॥ ਬਿਨੁ ਗੁਰ ਸਬਦ ਨ ਸਵਰਸਿ ਕਾਜਾ ॥੭॥

Kẖān malūk kahāva-o rājā.

Abe ṯabe kūṛe hai pājā. Bin gur sabaḏ na savras kājā. ||7||

If I were called an emperor, a lord, or a King, and I would treat my servants arrogantly, but all that show would be destined to perish, because without the shabda of the Guru, my purpose of life is not accomplished.

          All the conceit to have everything of power or luxury and the attachments bind the mind; consequently, it becomes actually an obstacle for us to obtain peace. The Guru advises us in a different way; his advice remains focused on living in His love, which eventually loosens the grip of Maya-influences:

ਹਉਮੈ ਮਮਤਾ ਗੁਰ ਸਬਦਿ ਵਿਸਾਰੀ ॥

ਗੁਰਮਤਿ ਜਾਨਿਆ ਰਿਦੈ ਮੁਰਾਰੀ ॥ ਪ੍ਰਣਵਤਿ ਨਾਨਕ ਸਰਣਿ ਤੁਮਾਰੀ ॥੮॥੧੦॥

Ha-umai mamṯā gur sabaḏ visārī.

Gurmaṯ jāni-ā riḏai murārī. Paraṇvaṯ Nānak saraṇ ṯumārī. ||8||10||

Through the Guru’s shabda, one’s conceit and infatuation are eradicated. Through the Guru’s guidance, Akalpurakh is recognized within. Humbly Nanak says: oh Akalpurakh! I am in your refuge.

          Materialistic people want wealth with which they can buy whatever they want or enjoy to satisfy their urges; however, the spiritual inclined people want peace of mind that stays forever. Their demand is to have blessings through which they can remain focused on His love through His cozy memory; for them all, other things are not worth anything compared to the bliss they want always. Now see on 597, SGGS, the Guru advises us:

ਸੋਰਠਿ ਮਹਲਾ ੧ ॥

ਤੂ ਪ੍ਰਭ ਦਾਤਾ ਦਾਨਿ ਮਤਿ ਪੂਰਾ ਹਮ ਥਾਰੇ ਭੇਖਾਰੀ ਜੀਉ ॥

ਮੈ ਕਿਆ ਮਾਗਉ ਕਿਛੁ ਥਿਰੁ ਨ ਰਹਾਈ ਹਰਿ ਦੀਜੈ ਨਾਮੁ ਪਿਆਰੀ ਜੀਉ ॥੧॥

Soraṯẖ mėhlā 1.

Ŧū parabẖ ḏāṯā ḏān maṯ pūrā ham thāre bẖekẖārī jī-o.

Mai ki-ā māga-o kicẖẖ thir na rahā-ī har ḏījai nām pi-ārī jī-o. ||1||

Raag Sorath, the bani of First Nanak.

In essence: Oh beneficent Akalpurakh! You bless us with the perfect understanding; we are your beggars. What should I ask from you? Nothing remains stable here; therefore, bless me with your name, dear.

          Yes, only it is His name with which we build our relations with Him, tie ourselves to Him and absorb in His love eventually. As we reach to that peak, our prayer changes, because like the boatman whose boat is already fully loaded likes to keep it light instead of putting more things in it, the seekers in love with the Creator will not draw a list of materialistic things and make a part of their prayer ever as they are convinced that the Creator has been giving them all without asking since the beginning. In that situation, when the seekers read the following shabda, they feel its essence heartily: the shabda is on 1329, SGGS through which the Guru guides us for what the prayer should be done:

ਪ੍ਰਭਾਤੀ ਮਹਲਾ ੧ ॥

ਗੁਰ ਪਰਸਾਦੀ ਵਿਦਿਆ ਵੀਚਾਰੈ ਪੜਿ ਪੜਿ ਪਾਵੈ ਮਾਨੁ ॥

ਆਪਾ ਮਧੇ ਆਪੁ ਪਰਗਾਸਿਆ ਪਾਇਆ ਅੰਮ੍ਰਿਤੁ ਨਾਮੁ ॥੧॥

Parbẖāṯī mėhlā 1.

Gur parsādī viḏi-ā vīcẖārai paṛ paṛ pāvai mān.

Āpā maḏẖe āp pargāsi-ā pā-i-ā amriṯ nām. ||1||

Raag Prabhati, the bani of First Nanak.

In essence: One who reflects on the divine knowledge with the Guru’s blessings obtains honor. Within one, Ekankar becomes manifest with that knowledge as one obtains His name nectar.

ਕਰਤਾ ਤੂ ਮੇਰਾ ਜਜਮਾਨੁ ॥ 

ਇਕ ਦਖਿਣਾ ਹਉ ਤੈ ਪਹਿ ਮਾਗਉ ਦੇਹਿ ਆਪਣਾ ਨਾਮੁ ॥੧॥ ਰਹਾਉ ॥

Karṯāṯū merā jajmān.

Ik ḏakẖiṇā ha-o ṯai pėh māga-o ḏėh āpṇā nām. ||1|| Rahā-o.

Oh Creator! You are my giver! I beg from you a gift: give me your name. Pause.

          All the time, every Sikh needs to pray for having His memory in the heart. His name germinates His memory within; in other words, His memory is enshrined within through His name; we should remain saturated in His love every moment: a moment of taking a decision, a moment of taking a step toward something and a moment of behaving toward others. The Guru gives a list of those virtues that help us to get absorbed in His love; what are those?

ਪੰਚ ਤਸਕਰ ਧਾਵਤ ਰਾਖੇ ਚੂਕਾ ਮਨਿ ਅਭਿਮਾਨੁ ॥

ਦਿਸਟਿ ਬਿਕਾਰੀ ਦੁਰਮਤਿ ਭਾਗੀ ਐਸਾ ਬ੍ਰਹਮ ਗਿਆਨੁ ॥੨॥

Pancẖṯaskar ḏẖāvaṯ rākẖe cẖūkā man abẖimān.

Ḏisat bikārīḏurmaṯ bẖāgī aisā barahm gi-ān. ||2||

Through your name, one’s five thieves are put under control and self-conceit is eliminated. The divine knowledge about Akalpurakh (His realization) is so powerful that one’s inclinations toward vice and evil go away.

ਜਤੁ ਸਤੁ ਚਾਵਲ ਦਇਆ ਕਣਕ ਕਰਿ ਪ੍ਰਾਪਤਿ ਪਾਤੀ ਧਾਨੁ ॥

ਦੂਧੁ ਕਰਮੁ ਸੰਤੋਖੁ ਘੀਉ ਕਰਿ ਐਸਾ ਮਾਂਗਉ ਦਾਨੁ ॥੩॥

Jaṯ saṯ cẖāval ḏa-i-ā kaṇak kar parāpaṯ pāṯīḏẖān.

Ḏūḏẖ karam sanṯokẖ gẖī-o kar aisā māʼnga-o ḏān. ||3||

(So) Bless me with the rice of continence and chastity, wheat of compassion and wealth of your union (reference is to a Pundit, who seeks only materialistic things). Give me the milk of your grace and (Purified) butter of contentment; I beg from you such alms.

ਖਿਮਾ ਧੀਰਜੁ ਕਰਿ ਗਊ ਲਵੇਰੀ ਸਹਜੇ ਬਛਰਾ ਖੀਰੁ ਪੀਐ ॥

ਸਿਫਤਿ ਸਰਮ ਕਾ ਕਪੜਾ ਮਾਂਗਉ ਹਰਿ ਗੁਣ ਨਾਨਕ ਰਵਤੁ ਰਹੈ ॥੪॥੭॥

Kẖimāḏẖīraj kar ga-ū laverī sėhje bacẖẖrā kẖīr pī-ai.

Sifaṯ saram kā kapṛā māʼnga-o har guṇ Nānak ravaṯ rahai. ||4||7||

Bless me with the cow of forgiveness and patience so that my mind becomes calm. I, Nanak, beg from you the clothes of your praise so that my mind keeps uttering your virtues.

          In a nutshell what is asked in the above shabda: His name that controls the mind from running toward vices under the influence of the five negative passions. Also asked are continence, chastity, compassion, a chance of realizing Him, contentment, forgiveness and patience, and inclination to praise Him. Do we ask these things ever from Him? If not, we should start asking, because with these virtues, our approach toward life will change. A peace filling dawn will be on. Sticking to these demands we can have what our Guru has wished for us, and this is what is useful for us in attaining eternal bliss; otherwise, if we remain centered at what the rest of the Maya drenched world is, we have no chance of that achievement, which is strongly advocated by our glorious Guru: unfading bliss. Sitting on religious chairs and preaching the Guru’s bani is not enough for a Guru’s Sikh, because a hypocrite can do that kind of job easily. The real preacher doesn’t give in to the pressure of outer influences realizing that the Guru wants to bring a change in the Sikhs; that change builds a strong faith in Him and it sees Him all present in all and all over. In His respect, we change totally into true seekers, who rise above the materialistic establishments. If we see the people who are into materialist pursuits, we shouldn’t give much attention to them.

          Don’t make any preacher a celebrity, because our attention should remain aimed at Him in whose love we live. We are seeking eternal bliss and it is achieved only through following our Guru. Obviously we need to pray for His name, continence, chastity, compassion, a chance of realization of Him, contentment, forgiveness and patience, and inclination to praise Him. This is an essence of the Guru’s guided prayer that can keep us in bliss forever.

Wishes

G Singh