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