Only Akalpurakh

Bhagat Kabir says this:

On SGGS 660, Bhagat Kabir clearly states that he only believes in the Universal Creator who permeates all :

ਰਾਗੁ ਧਨਾਸਰੀ ਬਾਣੀ ਭਗਤ ਕਬੀਰ ਜੀ ਕੀ   Rāg ḏẖanāsrī baṇī bẖagaṯ Kabīr jī kī

Raag Dhanasri, the bani of Bhagat Kabir

ੴ  ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥  Ik-oaʼnkār saṯgur parsāḏ.

There is only One All Pervading Akalpurakh, who is known with the blessings of the Satiguru.

ਸਨਕ ਸਨੰਦ ਮਹੇਸ ਸਮਾਨਾਂ ॥ ਸੇਖਨਾਗਿ ਤੇਰੋ ਮਰਮੁ ਨ ਜਾਨਾਂ ॥1॥

Sanak sanand mahes samānāʼn . Sekẖnāg ṯero maram na jānāʼn. ||1||

In essence: Oh Prabh! Sanak, nand, Shiva and Sheshnaag didn’t know your secret.

ਸੰਤਸੰਗਤਿ ਰਾਮੁ ਰਿਦੈ ਬਸਾਈ ॥1॥ ਰਹਾਉ ॥   Sanṯsangaṯ rām riḏai basā-ī. ||1|| Rahā-o.

In Akalpurakh’s true devotees’ association, I keep Akalpurakh in my heart. Pause.

ਹਨੂਮਾਨ ਸਰਿ ਗਰੁੜ ਸਮਾਨਾਂ ॥ ਸੁਰਪਤਿ ਨਰਪਤਿ ਨਹੀ ਗੁਨ ਜਾਨਾਂ ॥2॥

 Hanūmān sar garuṛ samānāʼn . Surpaṯ narpaṯ nahī gun jānāʼn. ||2||

Oh Prabh! Hanuman, Gararh, the master of Devtas, Indra, Brahma and the master of men didn’t know your virtues (didn’t know Akalpurakh).

ਚਾਰਿ ਬੇਦ ਅਰੁ ਸਿੰਮ੍ਰਿਤਿ ਪੁਰਾਨਾਂ ॥ ਕਮਲਾਪਤਿ ਕਵਲਾ ਨਹੀ ਜਾਨਾਂ ॥3॥

Cẖār beḏ ar simriṯ purānāʼn . Kamlāpaṯ kavlā nahī jānāʼn. ||3||

The four Vedas, the Simirities, the Pranas, Vishnu and Lakhsmi didn’t know you.

ਕਹਿ ਕਬੀਰ ਸੋ ਭਰਮੈ ਨਾਹੀ ॥ ਪਗ ਲਗਿ ਰਾਮ ਰਹੈ ਸਰਨਾਂਹੀ ॥4॥1॥

Kahi Kabīr so bẖarmai nāhī . Pag lag rām rahai sarnāʼnhī. ||4||1||

(Who knows Akalpurakh then? Answer) Kabir says: That person who remains attached to Akalpurakh and stays in His refuge in utter humility doesn’t wander around.

Bhagat Kabir in this Shabda, very clearly states that for him no people, men or Devtas, matter but Akalpurakh. Thus, the Sikhs are to believe not any other power but the Universal Creator.

Wishes.

G.Singh

www.gursoch.com

 

Our Plight

Under the influence of greed, lust, conceit, anger and attachment, the humans can do bad things which could bring their fall. Bhagat Ravidas addresses this with an example, the Shabad is on SGGS 486:

ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥ 

Ik-oaʼnkār saṯgur parsāḏ.

There is only one All Pervading Akalpurakh, who is known with the blessings of the Satiguru.

ਮ੍ਰਿਗ ਮੀਨ ਭ੍ਰਿੰਗ ਪਤੰਗ ਕੁੰਚਰ ਏਕ ਦੋਖ ਬਿਨਾਸ ॥ ਪੰਚ ਦੋਖ ਅਸਾਧ ਜਾ ਮਹਿ ਤਾ ਕੀ ਕੇਤਕ ਆਸ ॥1॥

Marig mīn bẖaring paṯang kuncẖar ek ḏokẖ binās.  Pancẖ ḏokẖ asāḏẖ jā mėh ṯā kī keṯak ās. ||1||

In essence: Only one weakness of the deer or the fish,  or the bumble bee  or the elephant destroys them; what is the chance of getting saved of the mortal, who has five vices  hard to cure?

ਮਾਧੋ ਅਬਿਦਿਆ ਹਿਤ ਕੀਨ ॥ ਬਿਬੇਕ ਦੀਪ ਮਲੀਨ ॥1॥ ਰਹਾਉ ॥

Māḏẖo abiḏi-ā hiṯ kīn.  Bibek ḏīp malīn. ||1|| Rahā-o.

Oh Akalpurakh! The mortals love ignorance; therefore, their intellect of discriminating of good and bad has faded out. Pause.

ਤ੍ਰਿਗਦ ਜੋਨਿ ਅਚੇਤ ਸੰਭਵ ਪੁੰਨ ਪਾਪ ਅਸੋਚ ॥ ਮਾਨੁਖਾ ਅਵਤਾਰ ਦੁਲਭ ਤਿਹੀ ਸੰਗਤਿ ਪੋਚ ॥2॥  

Ŧarigaḏ jon acẖeṯ sambẖav punn pāp asocẖ.  Mānukẖā avṯār ḏulabẖ ṯihī sangaṯ pocẖ. ||2||

The animals lack contemplation and unable to discriminate between good and evil, and it is very natural. The human existence is hard to obtain, but if one associates with the bad ones, shouldn’t one think about this?

ਜੀਅ ਜੰਤ ਜਹਾ ਜਹਾ ਲਗੁ ਕਰਮ ਕੇ ਬਸਿ ਜਾਇ ॥ ਕਾਲ ਫਾਸ ਅਬਧ ਲਾਗੇ ਕਛੁ ਨ ਚਲੈ ਉਪਾਇ ॥3॥

Jī-a janṯ jahā jahā lag karam ke bas jā-e.  Kāl fās abaḏẖ lāge kacẖẖ na cẖalai upā-e. ||3||

Bound by the done deeds, wherever the beings are, they are subject to the noose of death, which is certain. And, nothing can be done about that.

ਰਵਿਦਾਸ ਦਾਸ ਉਦਾਸ ਤਜੁ ਭ੍ਰਮੁ ਤਪਨ ਤਪੁ ਗੁਰ ਗਿਆਨ ॥

ਭਗਤ ਜਨ ਭੈ ਹਰਨ ਪਰਮਾਨੰਦ ਕਰਹੁ ਨਿਦਾਨ ॥4॥1॥

Raviḏās ḏās uḏās ṯaj bẖaram ṯapan ṯap gur gi-ān.

Bẖagaṯ jan bẖai haran parmānanḏ karahu niḏān. ||4||1|| {SGGS-486}

(Prayer) Oh Destroyer of fear of your devotees! Bless me with the treasure of happiness. Bless your servant, Ravidas, so that he may become detached after abandoning his doubts and start doing real penance by living as per the Guru’s given guidance.

Wishes

G. Singh

www.gursoch.com

 

None Is Permanent Here

 

On 418, SGGS, Shri Guru Nanak Sahib reminds us to be aware of our limited time span on this earth. Basically, the Guru asks us to praise our Creator by understanding this fact that here is none permanent. Let us ponder over it:

ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥ 

Ik-oaʼnkār saṯgur parsāḏ.

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

ਆਸਾ ਕਾਫੀ ਮਹਲਾ 1 ਘਰੁ 8 ਅਸਟਪਦੀਆ ॥  

Āsā kāfī mėhlā 1 gẖar 8 asatpaḏī-ā.

ਜੈਸੇ ਗੋਇਲਿ ਗੋਇਲੀ ਤੈਸੇ ਸੰਸਾਰਾ ॥ ਕੂੜੁ ਕਮਾਵਹਿ ਆਦਮੀ ਬਾਂਧਹਿ ਘਰ ਬਾਰਾ ॥1॥  

Jaise go-il go-ilī ṯaise sansārā. Kūṛ kamāvėh āḏmī bāʼnḏẖėh gẖar bārā. ||1||

Raag Asa Kafi, the bani of First Nanak, house eighth, Ashtpadeean.

In essence: This world is temporary like the stay of herdsman on a bank of a river; the man practices falsehood by building houses as if he would live here forever (building and expanding the homes and deeming them as permanent).

ਜਾਗਹੁ ਜਾਗਹੁ ਸੂਤਿਹੋ ਚਲਿਆ ਵਣਜਾਰਾ ॥1॥ ਰਹਾਉ ॥  

Jāgahu jāgahu sūṯiho cẖali-ā vaṇjārā. ||1|| Rahā-o.

Oh people in slumber! Wake up. Look the dealer (of Maya expansions) is departing from here. Pause.

This is the Guru’s wake up call to his followers not to get attached with anything save for living  in this world as a guest modestly.

ਨੀਤ ਨੀਤ ਘਰ ਬਾਂਧੀਅਹਿ ਜੇ ਰਹਣਾ ਹੋਈ ॥ ਪਿੰਡੁ ਪਵੈ ਜੀਉ ਚਲਸੀ ਜੇ ਜਾਣੈ ਕੋਈ ॥2॥  

Nīṯ nīṯ gẖar bāʼnḏẖī-ah je rahṇā ho-ī. Pind pavai jī-o cẖalsī je jāṇai ko-ī. ||2||

Permanent house should be built if we can stay in them permanently. I hope they would realize this: when the body crumbles, the soul has to go.

ਓਹੀ ਓਹੀ ਕਿਆ ਕਰਹੁ ਹੈ ਹੋਸੀ ਸੋਈ ॥ ਤੁਮ ਰੋਵਹੁਗੇ ਓਸ ਨੋ ਤੁਮ੍ਹ੍ਹਹ ਕਉ ਕਉਣੁ ਰੋਈ ॥3॥  

Ohī ohī ki-ā karahu hai hosī so-ī. Ŧum rovhuge os no ṯumĥ ka-o ka-uṇ ro-ī. ||3||

Why are you crying over the dead? There is only Akalpurakh, who is now and who will be ever. You cry over the dead, but who will bewail for you (you will face the same end)?

ਧੰਧਾ ਪਿਟਿਹੁ ਭਾਈਹੋ ਤੁਮ੍ਹ੍ਹਹ ਕੂੜੁ ਕਮਾਵਹੁ ॥ ਓਹੁ ਨ ਸੁਣਈ ਕਤ ਹੀ ਤੁਮ੍ਹ੍ਹਹ ਲੋਕ ਸੁਣਾਵਹੁ ॥4॥  

Ḏẖanḏẖā pitihu bẖā-īho ṯumĥ kūṛ kamāvahu. Oh na suṇ-ī kaṯ hī ṯumĥ lok suṇavhu. ||4||

Oh brothers! You are into entanglement and you practice falsehood, because one, for whom you bewail, doesn’t hear you; therefore, you are showing only to the people.

ਜਿਸ ਤੇ ਸੁਤਾ ਨਾਨਕਾ ਜਾਗਾਏ ਸੋਈ ॥ ਜੇ ਘਰੁ ਬੂਝੈ ਆਪਣਾ ਤਾਂ ਨੀਦ ਨ ਹੋਈ ॥5॥

Jis ṯe suṯā nānkā jāgā-e so-ī. Je gẖar būjẖai āpṇā ṯāʼn nīḏ na ho-ī. ||5||

Only Akalpurakh who has caused the mortal to be in the Maya slumber, awakens him.  If one recognizes one’s “inner self”, then one doesn’t sleep in Maya.

ਜੇ ਚਲਦਾ ਲੈ ਚਲਿਆ ਕਿਛੁ ਸੰਪੈ ਨਾਲੇ ॥ ਤਾ ਧਨੁ ਸੰਚਹੁ ਦੇਖਿ ਕੈ ਬੂਝਹੁ ਬੀਚਾਰੇ ॥6॥  

Je cẖalḏā lai cẖali-ā kicẖẖ sampai nāle. Ŧā ḏẖan sancẖahu ḏekẖ kai būjẖhu bīcẖāre. ||6||

Oh mortal! Think and reflect on this: If at the time of departing, you can take wealth with you, then you can gather it. See if you can!

ਵਣਜੁ ਕਰਹੁ ਮਖਸੂਦੁ ਲੈਹੁ ਮਤ ਪਛੋਤਾਵਹੁ ॥ ਅਉਗਣ ਛੋਡਹੁ ਗੁਣ ਕਰਹੁ ਐਸੇ ਤਤੁ ਪਰਾਵਹੁ ॥7॥

   Vaṇaj karahu makẖsūḏ laihu maṯ pacẖẖoṯāvahu. A-ugaṇ cẖẖodahu guṇ karahu aise ṯaṯ parāvahu. ||7||

Deal in that (Akalpurakh’s name praising) which is profitable; don’t deal in that which makes you repent afterwards. Get rid of demerits and adopt virtues; this is the way Akalpurakh is obtained.

ਧਰਮੁ ਭੂਮਿ ਸਤੁ ਬੀਜੁ ਕਰਿ ਐਸੀ ਕਿਰਸ ਕਮਾਵਹੁ ॥ ਤਾਂ ਵਾਪਾਰੀ ਜਾਣੀਅਹੁ ਲਾਹਾ ਲੈ ਜਾਵਹੁ ॥8॥  

Ḏẖaram bẖūm saṯ bīj kar aisī kiras kamāvahu. Ŧāʼn vāpārī jāṇī-ahu lāhā lai jāvhu. ||8||

You sow the truthful conduct in the soil of your faith; this is the way, you work rightful way. Only then you can be called a trader, if you take profit with you.

ਕਰਮੁ ਹੋਵੈ ਸਤਿਗੁਰੁ ਮਿਲੈ ਬੂਝੈ ਬੀਚਾਰਾ ॥ ਨਾਮੁ ਵਖਾਣੈ ਸੁਣੇ ਨਾਮੁ ਨਾਮੇ ਬਿਉਹਾਰਾ ॥9॥  

Karam hovai saṯgur milai būjẖai bīcẖārā. Nām vakẖāṇai suṇe nām nāme bi-uhārā. ||9||

If Ekankar graces the mortal, he/she meets the Satiguru and reflects on these thoughts: he/she utters Ekankar’s name, hears it, and deals only in it.

ਜਿਉ ਲਾਹਾ ਤੋਟਾ ਤਿਵੈ ਵਾਟ ਚਲਦੀ ਆਈ ॥ ਜੋ ਤਿਸੁ ਭਾਵੈ ਨਾਨਕਾ ਸਾਈ ਵਡਿਆਈ ॥10॥13॥  

Ji-o lāhā ṯotā ṯivai vāt cẖalḏī ā-ī. Jo ṯis bẖāvai nānkā sā-ī vadi-ā-ī. ||10||13||

The way of the world is that some people get profit and some endure loss. Oh Nanak! Ekankar’s greatness lies in what pleases Him.

Wishes.

G.Singh

www.gursoch.com

 

The Spiritual Wisdom

Bhagat Kabir Ji’s wisdom on 475, SGGS, is worth knowing about the Creator and us:

ਆਸਾ ਸ੍ਰੀ ਕਬੀਰ ਜੀਉ ॥

ਗੁਰ ਚਰਣ ਲਾਗਿ ਹਮ ਬਿਨਵਤਾ ਪੂਛਤ ਕਹ ਜੀਉ ਪਾਇਆ ॥

ਕਵਨ ਕਾਜਿ ਜਗੁ ਉਪਜੈ ਬਿਨਸੈ ਕਹਹੁ ਮੋਹਿ ਸਮਝਾਇਆ ॥1॥

Āsā sarī Kabīr jī-o.

Gur cẖaraṇ lāg ham binvaṯā pūcẖẖaṯ kah jī-o pā-i-ā.

Kavan kāj jag upjai binsai kahhu mohi samjẖā-i-ā. ||1||

Raag Asa, the bani of Bhagat Kabir.

In essence: Bowing to my Guru humbly, I ask, “Why the mortal is created? What is the reason that the world comes into existence and perishes? Please explain it to me

ਦੇਵ ਕਰਹੁ ਦਇਆ ਮੋਹਿ ਮਾਰਗਿ ਲਾਵਹੁ ਜਿਤੁ ਭੈ ਬੰਧਨ ਤੂਟੈ ॥

ਜਨਮ ਮਰਨ ਦੁਖ ਫੇੜ ਕਰਮ ਸੁਖ ਜੀਅ ਜਨਮ ਤੇ ਛੂਟੈ ॥1॥ ਰਹਾਉ ॥

   Ḏev karahu ḏa-i-ā mohi mārag lāvhu jiṯ bẖai banḏẖan ṯūtai.

Janam maran ḏukẖ feṛ karam sukẖ jī-a janam ṯe cẖẖūtai. ||1|| Rahā-o.

(The continuity of the thought) Oh Satiguru! Show your kindness by putting me on that path, which cuts my bonds off; consequently, I can get free from the done deeds, all the entanglements of life and the pain of birth and death. Pause.

It is obvious; Bhagat Kabir addresses a few questions expressed in the above verses. It appears he asks those questions from his Guru. As we study the interpretation of Dr. Sahib Singh, it is hard to understand if the asked questions are answered. The interpreter of Freed Kote Wala Teeka adds his own ideas. We shall try if we can get the idea Bhagat Kabir is trying to convey to us.

ਮਾਇਆ ਫਾਸ ਬੰਧ ਨਹੀ ਫਾਰੈ ਅਰੁ ਮਨ ਸੁੰਨਿ ਨ ਲੂਕੇ ॥

ਆਪਾ ਪਦੁ ਨਿਰਬਾਣੁ ਨ ਚੀਨ੍ਹਿਹਆ ਇਨ ਬਿਧਿ ਅਭਿਉ ਨ ਚੂਕੇ ॥2॥

   Mā-i-ā fās banḏẖ nahī fārai ar man sunn na lūke.

Āpā paḏ nirbāṇ na cẖīnĥi-ā in biḏẖ abẖi-o na cẖūke. ||2||

In essence: (Answers) as long as one doesn’t get rid of the Maya bonds, one’s mind doesn’t settle in a state of equipoise. As long as one doesn’t realize one’s “inner self”, one’s doubts do not go away (what doubts? Are we separate from Him or we are His part and so on).

 Now, the question regarding why the world comes and goes is addressed:

ਕਹੀ ਨ ਉਪਜੈ ਉਪਜੀ ਜਾਣੈ ਭਾਵ ਅਭਾਵ ਬਿਹੂਣਾ ॥

ਉਦੈ ਅਸਤ ਕੀ ਮਨ ਬੁਧਿ ਨਾਸੀ ਤਉ ਸਦਾ ਸਹਜਿ ਲਿਵ ਲੀਣਾ ॥3॥

   Kahī na upjai upjī jāṇai bẖāv abẖāv bihūṇā.

Uḏai asaṯ kī man buḏẖ nāsī ṯa-o saḏā sahj liv līṇā. ||3||

Actually, His creation is not separate in existence, but one thinks that way, because one lacks the understanding of Ekankar’s manifestation in the creation and also His being without any formally existence. Once one stops thinking about birth and death, one can go in the state of equipoise.

ਜਿਉ ਪ੍ਰਤਿਬਿੰਬੁ ਬਿੰਬ ਕਉ ਮਿਲੀ ਹੈ ਉਦਕ ਕੁੰਭੁ ਬਿਗਰਾਨਾ ॥

ਕਹੁ ਕਬੀਰ ਐਸਾ ਗੁਣ ਭ੍ਰਮੁ ਭਾਗਾ ਤਉ ਮਨੁ ਸੁੰਨਿ ਸਮਾਨਾਂ ॥4॥1॥

   Ji-o parṯibimb bimb ka-o milī hai uḏak kumbẖ bigrānā.

Kaho Kabīr aisā guṇ bẖaram bẖāgā ṯa-o man sunn samānāʼn. ||4||1||

We see the reflection of something in the pitcher full of water, and see it vanishing as the pitcher breaks down; in the same way is Prabh’s creation. Kabir says: If such understanding comes and the doubt about two separate existences goes away, the mind settles in the equipoise.

 Now let us look at the ideas Bhagat Kabir is conveying after putting some questions. Why the mortal is sent here? Answer is to understand one’s inner self: what is it. Second question: why the world comes and goes? Answer given is this that the bonds of Maya don’t allow the mind to dispel its duality and doubt. Because of that, the mortal cannot achieve the state of void (Sehaj). How these bonds can be broken? Answer is to understand one’s inner self. So, what is all this creation and why it is coming and going? Answer is that there is no existence without Ekankar. It comes like a reflection in the pitcher filled with water; we see a reflection in the water and it disappears, as the pitcher is broken. The soul is seen because of the body and its life, but both perish like the reflection in broken pitcher. As it was there because of water, the creation is there because of Ekankar.

Wishes

G. Singh

www.gursoch.com

 

How To Deal with The Commotion of The People  

Most of the people just get upset when a person starts believing what they don’t believe in because of their programmed minds. In this shabda, Bhagat Kabir ji is trying to explain how the people of his time, reacted as he started believing only in the Universal Creator. His shabda is on SGGS 324:

ਗਉੜੀ ਕਬੀਰ ਜੀ ॥  ਜਬ ਹਮ ਏਕੋ ਏਕੁ ਕਰਿ ਜਾਨਿਆ ॥  ਤਬ ਲੋਗਹ ਕਾਹੇ ਦੁਖੁ ਮਾਨਿਆ ॥1॥

Ga-oṛī Kabīr jī.  Jab ham eko ek kar jāni-ā.  Ŧab logah kāhe ḏukẖ māni-ā. ||1||

Raag Gaurhi of Bhagat Kabir .

In essence: When I have realized that there is only one Akalpurakh, why people are upset?

 Bhagat Kabir is talking about his contemporary people who had belief in many gods or different faiths, and contrary to them, he believed in only one Creator. Humans are found of trashing others just because they cannot take disagreement positively. Talking about Him, they act ignorantly. Deeming themselves as genius, they create and establish the Creator in their own ways. Obviously, Bhagat Kabir stands in disagreement with them because of his belief in the Creator’s permeating His creation. Now he questions them about their unnecessary anger over his belief. They accuse him of losing his honor in the society by not following their convictions. It is very important to know that no story has anything to do with Bhagat Kabir’s Shabda; it is just his realized ultimate truth about the Creator, which is being passed on to us.

ਹਮ ਅਪਤਹ ਅਪੁਨੀ ਪਤਿ ਖੋਈ ॥  ਹਮਰੈ ਖੋਜਿ ਪਰਹੁ ਮਤਿ ਕੋਈ ॥1॥ ਰਹਾਉ ॥

Ham apṯah apunī paṯ kẖo-ī.  Hamrai kẖoj parahu maṯ ko-ī. ||1|| Rahā-o.

(As per your thought) I am dishonored one, and I have lost my honor. On what path I tread, you do not need to tread on (you remain honored ones. It is ironical expression!). Pause.

 Bhagat Kabir says, “If your following of me takes away your honor, you don’t need to do that. So let me remain as I am, and let me believe what I want to. If you think that the real honor is in your way, keep thinking that way.”

ਹਮ ਮੰਦੇ ਮੰਦੇ ਮਨ ਮਾਹੀ ॥ ਸਾਝ ਪਾਤਿ ਕਾਹੂ ਸਿਉ ਨਾਹੀ ॥2॥  

Ham manḏe manḏe man māhī. Sājẖ pāṯ kāhū si-o nāhī. ||2||

If I am bad, it is me (what to others?). I am not into establishing relationships with others.

 Bhagat Kabir says, “Oh honored ones! Stay away from me to keep your honor!” It is very sarcastic statement! He is very clear about his mission of having union with the Creator, as he sees the hypocritical religious trends in other people through which they establish “receiving and giving honors to one another to feed their conceit.” He declares that this curtain of hypocrisy will be torn up at the end.

ਪਤਿ ਅਪਤਿ ਤਾ ਕੀ ਨਹੀ ਲਾਜ ॥ ਤਬ ਜਾਨਹੁਗੇ ਜਬ ਉਘਰੈਗੋ ਪਾਜ ॥3॥  

Paṯ apaṯ ṯā kī nahī lāj. Ŧab jānhuge jab ugẖraigo pāj. ||3||

I don’t care to have honor or dishonor (from you), but you will know the reality when your “cover up” will be exposed.

Bhagat Kabir is hinting at the false honor for which people live. For His devotee, it is Ekankar’s acceptance that supersedes all the worldly honors. Please also ponder over why Bhagat Kabir is saying that the “put up show” of people (of his time) will be exposed eventually. This is what all enlightened ones say, because they deem Ekankar’s acceptance as the real honor and His name, the real wealth. It shows how both “sansaree/worldly” and “bhgatas/His devotees” go opposite directions. The spiritual experience enables the enlightened ones to stand up against all the worldly belief of “honors and dishonors.”

ਕਹੁ ਕਬੀਰ ਪਤਿ ਹਰਿ ਪਰਵਾਨੁ ॥ ਸਰਬ ਤਿਆਗਿ ਭਜੁ ਕੇਵਲ ਰਾਮੁ ॥4॥3॥  

Kaho Kabīr paṯ har parvān. Sarab ṯi-āg bẖaj keval rām. ||4||3||

The real honor is in fact Akalpurakh’s acceptance; for that, Oh Kabir! say this: forsake everything else and meditate only on Akalpurakh.

 Here Bhagat Kabir puts the secret about His path wide open. It is Akalpurakh’s acceptance which matters and not the worldly for His devotees. They do not need to worry about the worldly honor or dishonor. Remembering only the Creator is their first priority.

Wishes

G.Singh

www.gursoch.com

 

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ਕਹਤੁ ਕਬੀਰੁ ਸੁਨਹੁ ਰੇ ਲੋਈ ( ਲੇਖਕ – ਪ੍ਰੋ.ਕਸ਼ਮੀਰਾ ਸਿੰਘ, ਯੂ. ਐੱਸ. ਏ)

ਸ਼੍ਰੀ ਗੁਰੂ ਗ੍ਰੰਥ ਸਾਹਿਬ ਜੀ ਦੇ ਪੰਨਾਂ ੪੮੪ ਉੱਤੇ ਆਸਾ ਰਾਗ ਵਿੱਚ ਭਗਤ ਕਬੀਰ ਜੀ ਦਾ ਇੱਕ ਸ਼ਬਦ ਹੈ ਜੋ ‘ਕਰਵਤੁ ਭਲਾ ਨ ਕਰਵਟ ਤੇਰੀ॥’ ਪੰਕਤੀ ਤੋਂ ਸ਼ੁਰੂ ਹੁੰਦਾ ਹੈ। ਇੱਸ ਸ਼ਬਦ ਦੀਆਂ ਆਖ਼ਰੀ ਪੰਕਤੀਆਂ ਹਨ-

ਕਹਤੁ ਕਬੀਰੁ ਸੁਨਹੁ ਰੇ ਲੋਈ॥

ਅਬ ਤੁਮਰੀ ਪਰਤੀਤਿ ਨ ਹੋਈ॥

ਗੁਰਬਾਣੀ ਦੀ ਲਿਖਣ ਕਲਾ ਨੂੰ ਸਮਝਣ ਤੋਂ ਬਿਨਾਂ ਗੁਰਬਾਣੀ ਦੇ ਅਰਥ ਕਰਦਿਆਂ ਕਈ ਤਰ੍ਹਾਂ ਦੇ ਟਪਲ਼ੇ ਤੇ ਠੇਡੇ ਲੱਗਣੇ ਸੁਭਾਵਕ ਹਨ। ਇਹ ਟਪਲ਼ੇ ਕਈ ਮਨਘੜਤ ਸਾਖੀਆਂ ਨੂੰ ਜਨਮ ਦਿੰਦੇ ਹਨ ਜੋ ਸ਼ਬਦ ਦੇ ਸੱਚ ਤੋਂ ਪਾਠਕਾਂ ਨੂੰ ਬਹੁਤ ਦੂਰ ਅਗਿਆਨਤਾ ਦੇ ਹਨ੍ਹੇਰੇ ਜੰਗਲ਼ ਵਿੱਚ ਛੱਡ ਆਉਂਦੀਆਂ ਹਨ।

        ਇਸ ਸ਼ਬਦ ਵਿੱਚ ਵਰਤੇ ਲਫ਼ਜ਼ਾਂ ‘ਰੇ’ ਅਤੇ ‘ਲੋਈ’ ਨੂੰ ਗੁਰਬਾਣੀ ਦੀ ਲਿਖਣ ਕਲਾ ਅਨੁਸਾਰ ਨਾ ਸਮਝਣ ਕਰਕੇ ਲਿਖਾਰੀਆਂ ਨੇ ਕਈ ਮਨ-ਘੜਤ ਸਾਖੀਆਂ ਨੂੰ ਜਨਮ ਦਿੱਤਾ ਹੈ। ਕਈਆਂ ਨੇ ਲਿਖਿਆ ਹੈ ਕਿ ‘ਲੋਈ’ ਕਬੀਰ ਜੀ ਦੇ ਘਰ ਵਾਲ਼ੀ ਸੀ ਤੇ ਉਹ ਕਿਸੇ ਸਾਧੂ ਸੰਤ ਦੀ ਪ੍ਰਸ਼ਾਦੇ ਨਾਲ਼ ਸੇਵਾ ਨਾ ਕਰ ਸਕੀ ਤੇ ਕਬੀਰ ਜੀ ਨਾਰਾਜ਼ ਹੋ ਗਏ। ਕਈ ਕਹਿੰਦੇ ਹਨ ਕਿ ਲੋਈ ਨੇ ਕਿਸੇ ਰੋਗੀ ਨੂੰ ਤਿੰਨ ਵਾਰੀ ਰਾਮ ਕਹਾ ਕੇ ਰੋਗ ਦੂਰ ਕੀਤਾ ਤੇ ਕਬੀਰ ਜੀ ਨਾਰਜ਼ ਹੋ ਗਏ ਅਖੇ ਲੋਈ ਨੇ ਤਿੰਨ ਵਾਰੀ ਰਾਮ ਕਿਉਂ ਕਹਾਇਆ ਜਦੋਂ ਕਿ ਇੱਕ ਵਾਰੀ ਹੂ ਬਹੁਤ ਸੀ ਆਦਿਕ।

        ਉਹ ਲਿਖਦੇ ਹਨ ਕਿ ਲੋਈ ਨੇ ਇਸ ਸ਼ਬਦ ਵਿੱਚ ਆਪਣੇ ਵਲੋਂ ਸ਼ਬਦ ਦੀਆਂ ਪਹਿਲੀਆਂ ਤੁਕਾਂ ਕਬੀਰ ਜੀ ਨਾਲ਼ੋਂ ਨਾਰਾਜ਼ਗੀ ਦੂਰ ਕਰਨ ਲਈ ਉਚਾਰੀਆਂ ਤੇ ਆਖ਼ਰੀ ਦੋ ਤੁਕਾਂ ਭਗਤ ਕਬੀਰ ਜੀ ਨੇ ਲਿਖੀਆਂ। ਉਹ ਸੱਜਣ ਲਿਖਦੇ ਹਨ ਕਿ ਭਗਤ ਕਬੀਰ ਜੀ ਲੋਈ ਵਲੋਂ ਸਮਝੌਤੇ ਲਈ ਤਰਲੇ ਕੱਢਣ ਤੇ ਵੀ ਭਗਤ ਕਬੀਰ ਜੀ ਉਸ ਨਾਲ਼ ਬੇਪਰਤੀਤੀ ਹੀ ਰੱਖਦੇ ਰਹੇ। ਅਜਿਹੇ ਕੀਤੇ ਮਨ-ਘੜਤ ਅਰਥ, ਸ਼ਬਦ ਤੋਂ ਕੋਈ ਜੀਵਨ ਸੇਧ ਲੈਣ ਵਿੱਚ ਸਹਾਇਕ ਨਹੀਂ ਹੋ ਸਕਦੇ। ਗੁਰਬਾਣੀ ਦਾ ਹਰ ਇੱਕ ਸ਼ਬਦ ਜਗਿਆਸੂ ਦੇ ਮਨ ਦੀ ਥੰਮੀ ਤਾਂ ਹੀ ਬਣ ਸਕਦਾ ਹੈ ਜੇ ਇਸ ਤੋਂ ਸਹੀ ਅਗਵਾਈ ਲਈ ਜਾ ਸਕੇ। ਮਨ-ਘੜਤ ਸਾਖੀਆਂ ਵਿੱਚ ਗੁਆਚ ਕੇ ਸ਼ਬਦਾਂ ਦੇ ਸਹੀ ਅਰਥ ਵੀ ਗੁਆਚ ਜਾਂਦੇ ਹਨ, ਭਾਵੇਂ, ਅਜਿਹੀਆਂ ਸਾਖੀਆਂ ਸੁਣ ਕੇ ਸ਼੍ਰੋਤੇ ਵਕਤੀ ਤੌਰ ਤੇ ਖ਼ੁਸ਼ ਹੋ ਕੇ ਪ੍ਰਚਾਰਕ ਦੀ ਵਾਹ-ਵਾਹ ਜ਼ਰੂਰ ਕਰ  ਲੈਂਦੇ ਹਨ। ਅਰਥਾਂ ਦੀਆਂ ਅਜਿਹੀਆਂ ਪ੍ਰਣਾਲ਼ੀਆਂ  ਵਿੱਚੋਂ ਨਿੱਕਲ਼ ਕੇ ਤੇ ਗੁਰਬਾਣੀ ਵਿਆਕਰਣ ਦੀ ਰੌਸ਼ਨੀ ਲੈ ਕੇ ਹੀ ਗੁਰਬਾਣੀ ਦਾ ਸਹੀ ਉੱਪਦੇਸ਼ ਸਮਝਿਆ ਜਾ ਸਕਦਾ ਹੈ।

        ਕੀ ਗੁਰਬਾਣੀ ਦੇ ਰਚਣ ਵਾਲੀ ਲੋਈ, ਭਗਤ ਕਬੀਰ ਜੀ ਦੇ ਘਰ ਵਾਲ਼ੀ, ਵੀ ਹੈ? ਬਿਲਕੁਲ ਨਹੀਂ। ਬਾਣੀ ਵਿੱਚ ੩੫ ਮਹਾਂਪੁਰਸ਼ਾਂ ਦੀ ਰਚਨਾ ਹੈ ਜਿੱਸ ਵਿੱਚ ਲੋਈ ਦਾ ਕਿਤੇ ਨਾਂ ਨਹੀਂ ਹੈ {ਕਈ ਸੱਜਣ ਭਾਈ ਮਰਦਾਨੇ ਦਾ ਨਾਂ ਵੀ ਬਾਣੀ ਰਚਨਹਾਰਾਂ ਵਿੱਚ ਗਿਣਦੇ ਹਨ, ਪਰ ਅਜਿਹਾ ਨਹੀਂ ਹੈ। ਭਾਈ ਮਰਦਾਨੇ ਨੂੰ ਅਮਰ ਕਰਨ ਲਈ ਉਸ ਦੇ ਪ੍ਰਸ਼ਨਾ ਪ੍ਰਤੀ ਧੰਨੁ ਸ਼੍ਰੀ ਗੁਰੂ ਨਾਨਕ ਸਾਹਿਬ ਜੀ ਨੇ ਹੀ ਬਾਣੀ ਉਚਾਰੀ ਹੈ। ਭਾਈ ਮਰਦਾਨੇ ਪ੍ਰਤੀ ਉਚਾਰੀ ਬਾਣੀ ਵਿੱਚ ਮੁਹਰ ‘ਨਾਨਕ’ ਸ਼ਬਦ ਦੀ ਹੀ ਹੈ ਭਾਈ ਮਰਦਾਨੇ ਦੀ ਨਹੀਂ ਜਿਵੇਂ ਕਿ ਭਗਤ ਬਾਣੀ ਵਿੱਚ ਭਗਤਾਂ ਦੇ ਨਾਂ ਦੀ ਮੁਹਰ ਹੈ –-ਦੇਖੋ  ਸ਼੍ਰੀ ਗੁਰੂ ਗ੍ਰੰਥ ਸਾਹਿਬ ਦਰਪਣ ਰਚਿਤ ਪ੍ਰੋ. ਸਾਹਿਬ ਸਿੰਘ}।

        ‘ਰੇ’ ਸ਼ਬਦ ਦੀ ਵਰਤੋਂ ਦੀ ਸਮਝ ਤੋਂ ਹੀ ‘ਲੋਈ’ ਸ਼ਬਦ ਦੇ ਅਰਥ ਸਪੱਸ਼ਟ ਹੋ ਸਕਦੇ ਹਨ।ਗੁਰਬਾਣੀ ਵਿੱਚੋਂ ‘ਰੇ’ ਸ਼ਬਦ ਵਾਲ਼ੀਆਂ ਕੁਝ ਪੰਕਤੀਆਂ ਇਸ ਤਰ੍ਹਾਂ ਹਨ ਜਿੱਥੇ ਹਰ ਥਾਂ ‘ਰੇ’ ਸ਼ਬਦ ਪੁਲਿੰਗ ਵਾਚਕ ਹੈ-

ਰੇ ਨਰ ਇਹ ਸਾਚੀ ਜੀਅ ਧਾਰਿ॥

                                    ਗਗਸ ੬੩੩

ਰੇ ਜਨ ਮਨੁ ਮਾਧਉ ਸਿਉ ਲਾਈਐ॥

                                       ਗਗਸ ੩੨੪

ਕਹਤੁ ਕਬੀਰੁ ਸੁਨਹੁ ਰੇ ਸੰਤਹੁ ਕੀਟੀ ਪਰਬਤੁ ਖਾਇਆ॥

                                                                ਗਗਸ ੪੭੭

ਕਹੁ ਨਾਨਕ ਸੁਨਿ ਰੇ ਮਨਾ ਅਉਧ ਜਾਤ ਹੈ ਬੀਤ॥

                                                            ਗਗਸ ੧੪੨੭

ਰੇ ਮੂੜੇ ਤੂੰ ਹੋਛੇ ਰਸ ਲਪਟਾਇਓ॥

                                         ਗਗਸ ੧੦੧੭

ਰੇ ਲੰਪਟ ਕ੍ਰਿਸਨੁ ਅਭਾਖੰ॥

                                  ਗਗਸ ੧੩੫੧

ਵਿਚਾਰ:

‘ਰੇ’ ਸ਼ਬਦ ਸਾਰੀ ਗੁਰਬਾਣੀ ਵਿੱਚ ੫੪੯ ਵਾਰੀ ਪੁਲਿੰਗ ਰੂਪ ਵਿੱਚ ਵਰਤਿਆ ਗਿਆ ਹੈ।ਉਪਰੋਕਤ ਪੰਕਤੀਆਂ ਵਿੱਚ ਆਏ ਸ਼ਬਦ–  ਰੇ ਨਰ, ਰੇ ਜਨ, ਰੇ ਸੰਤਹੁ, ਰੇ ਮਨਾ, ਰੇ ਮੂੜੇ, ਰੇ ਲੰਪਟ ਧਿਆਨ ਦੇਣ ਯੋਗ ਹਨ। ‘ਰੇ’ ਸ਼ਬਦ ਤੋਂ ਪਿੱਛੋਂ ਆਏ ਸਾਰੇ ਸ਼ਬਦ ਪੁਲਿੰਗ ਵਾਚਕ ਹਨ। ਇਹ ਨੇਮ ਸਾਰੀ ਗੁਰਬਾਣੀ ਵਿੱਚ ਨਿਭਾਇਆ ਗਿਆ ਹੈ। ਤਾਂ ਫਿਰ ‘ਰੇ ਲੋਈ’ ਸ਼ਬਦਾਂ ਵਿੱਚ ਵੀ ‘ਲੋਈ’ ਸ਼ਬਦ ਇਸਤ੍ਰੀ ਲਿੰਗ ( ਭਗਤ ਕਬੀਰ ਜੀ ਦੀ ਘਰ ਵਾਲ਼ੀ ਪ੍ਰਤੀ) ਨਹੀਂ ਹੋ ਸਕਦਾ।

        ਭਗਤ ਕਬੀਰ ਜੀ ਦੀ ਬਾਣੀ ਵਿੱਚ ‘ਲੋਈ’ ਸਬਦ ਦੀ ਵਰਤੋਂ-

ਕਹਤ ਕਬੀਰ ਸੁਨਹੁ ਰੇ ਲੋਈ ॥

                                    ਗਗਸ ੪੮੧

ਕਹਤੁ ਕਬੀਰ ਸੁਨਹੁ ਰੇ ਲੋਈ ਭਰਮਿ ਨ ਭੂਲਹੁ ਕੋਈ॥

                                                              ਗਗਸ ੬੯੨

ਸੁਨਿ ਅੰਧਲੀ ਲੋਈ ਬੇਪੀਰਿ॥

                                      ਗਗਸ ੮੭੧

ਵਿਚਾਰ:

ਸਾਰੀ ਗੁਰਬਾਣੀ ਵਿੱਚ ‘ਲੋਈ’ ਸ਼ਬਦ ਦੀ ਵਰਤੋਂ ੨੪ ਵਾਰੀ ਕੀਤੀ ਗਈ ਹੈ ਤੇ ਹਰ ਥਾਂ ਇੱਸ ਦਾ ਅਰਥ ਭਗਤ ਕਬੀਰ ਜੀ ਦੀ ਘਰ-ਵਾਲ਼ੀ ਨਹੀਂ ਹੈ। ਭਗਤ ਕਬੀਰ ਜੀ ਨੇ ਉੱਪਰ ਦਿੱਤੀਆਂ ਤਿੰਨਾਂ ਪੰਕਤੀਆਂ ਵਿੱਚੋਂ ਤੀਜੀ ਪੰਕਤੀ ਵਿੱਚ ‘ਲੋਈ’ ਸ਼ਬਦ ਆਪਣੀ ਘਰ-ਵਾਲ਼ੀ ਲਈ ਵਰਤਿਆ ਹੈ। ਇਥੇ ਲੋਈ ਸ਼ਬਦ ਇਸਤ੍ਰੀ ਲਿੰਗ ਹੈ ਕਿਉਂਕਿ ‘ਅੰਧਲੀ’ ਅਤੇ ‘ਬੇਪੀਰਿ’ ਸ਼ਬਦ ਵੀ ਇਸਤ੍ਰੀ ਲਿੰਗ ਹਨ ਜੋ ਆਪਣੀ ਘਰ-ਵਾਲ਼ੀ ਲੋਈ ਪ੍ਰਤੀ ਹੀ ਸੰਬੋਧਨ ਰੂਪ ਵਿੱਚ ਵਰਤੇ ਗਏ ਹਨ। ਬਾਕੀ ਦੀਆਂ ਦੋ ਪੰਕਤੀਆਂ ਵਿੱਚ ਪ੍ਰਕਰਣ ਅਨੁਸਾਰ ‘ਲੋਈ’ ਸ਼ਬਦ ਭਗਤ ਜੀ ਨੇ ਪੁਲਿੰਗ ਰੂਪ ਵਿੱਚ  ‘ਜਗਤ’ ਜਾਂ ‘ਲੋਕਾਂ’ ਪ੍ਰਤੀ ਵਰਤਿਆ ਹੈ ਕਿਉਂਕਿ ਇੱਥੇ ‘ਰੇ’ ਸ਼ਬਦ ਦੀ ਵਰਤੋਂ ਹੈ।

        ਗੁਰਬਾਣੀ ਵਿੱਚ ‘ਰੀ’ ਸ਼ਬਦ ਦੀ ਵਰਤੋਂ ਇਸਤ੍ਰੀ ਲਿੰਗ ਵਜੋਂ-

ਰੀ ਬਾਈ ਬੇਢੀ ਦੇਨੁ ਨ ਜਾਈ॥

                                    ਗਗਸ ੬੫੭

ਇਹੁ ਮਨੁ ਸੁੰਦਰਿ ਆਪਣਾ ਹਰਿ ਨਾਮ ਮਜੀਠੈ ਰੰਗਿ ਰੀ॥

                                                                ਗਗਸ ੪੦੦

ਕਵਨ ਬਨੀ ਰੀ ਤੇਰੀ ਲਾਲੀ॥

                                   ਗਗਸ ੩੮੪

ਰੀ ਕਲਵਾਰਿ ਗਵਾਰਿ ਮੂਢ ਮਤਿ ਉਲਟੋ ਪਵਨੁ ਫਿਰਾਵਉ॥

                                                                     ਗਗਸ ੧੧੨੩

ਕਾਜਰ ਕੋਠ ਮਹਿ ਭਈ ਨ ਕਾਰੀ ਨਿਰਮਲ ਬਰਨੁ ਬਨਿਓ ਰੀ॥

                                                                           ਗਗਸ ੪੮੪

ਸੁਨਿ ਰੀ ਸਖੀ ਇਹ ਹਮਰੀ ਘਾਲ॥

                                        ਗਗਸ ੩੮੩

ਵਿਚਾਰ:

ਸਾਰੀ ਗੁਰਬਾਣੀ ਵਿੱਚ ‘ਰੀ’ ਸ਼ਬਦ ੮੩ ਵਾਰੀ ਇਸਤ੍ਰੀ ਲਿੰਗ ਰੂਪ ਵਿੱਚ ਵਰਤਿਆ ਗਿਆ ਹੈ। ਉੱਪਰ ਦਿੱਤੀਆਂ ਤੁਕਾਂ ਵਿੱਚ ‘ਰੀ’ ਸ਼ਬਦ ਦੀ ਵਰਤੋਂ ਹੈ ਜੋ ਸਾਰੇ ਇਸਤ੍ਰੀ ਲਿੰਗ ਸ਼ਬਦਾਂ ਨਾਲ਼ ਕੀਤੀ ਗਈ ਹੈ। ਇਹ ਇਸਤ੍ਰੀ ਲਿੰਗ ਸ਼ਬਦ ਹਨ- ਬਾਈ(ਭੈਣ), ਸੁੰਦਰਿ( ਜੀਵ ਇਸਤ੍ਰੀ), ਤੇਰੀ, ਕਲਵਾਰਿ(ਕਲਾਲਣ, ਮਾਇਆ-ਮਦ ਵੰਡਣ ਵਾਲ਼ੀ!), ਗਵਾਰਿ(ਗਵਾਰਨ!), ਮੂਢ ਮਤਿ (ਮੂਰਖ ਅਕਲ!) ਭਈ ਅਤੇ ਸਖੀ।

ਸਾਰ ਅੰਸ਼:

ਸਾਰੇ ਸ਼ਬਦ ਵਿੱਚ ਭਗਤ ਕਬੀਰ ਜੀ ਦੱਸਣਾ ਚਾਹੁੰਦੇ ਹਨ ਕਿ ਜਗਤ ਦਾ ਮੋਹ ਜੀਵ ਨੂੰ ਪ੍ਰਭੂ ਤੋਂ ਦੂਰ ਕਰਦਾ ਹੈ { ਏਹੁ ਕੁਟੰਬੁ ਤੂ ਜਿ ਦੇਖਦਾ ਚਲੈ ਨਾਹੀ ਤੇਰੈ ਨਾਲੇ॥ ਸਾਥਿ ਤੇਰੈ ਚਲੈ ਨਾਹੀ ਤਿਸੁ ਨਾਲਿ ਕਿਉ ਚਿਤੁ ਲਾਈਐ॥—ਬਾਣੀ ‘ਅਨੰਦੁ’} ਕਬੀਰ ਜੀ ਕਹਿੰਦੇ ਹਨ ਕਿ ਆਰੇ ਨਾਲ਼ ਚਿਰਨ ਵਿੱਚ ਏਨਾਂ ਦੁੱਖ ਨਹੀਂ ਜਿੰਨਾਂ ਪ੍ਰਭੂ ਨੂੰ ਭੁੱਲ ਜਾਣ ਵਿੱਚ ਹੈ। ਇਸ ਗੱਲ ਦੀ ਜੀਵ ਨੂੰ ਜਦੋਂ ਸਮਝ ਆਉਂਦੀ ਹੈਤਾਂ ਕਹਿੰਦਾ ਹੈ ਕਿ ਹੇ ਜਗਤ ਦੇ ਮੋਹ! ਹੁਣ ਮੈਂ ਤੇਰੀ ਪਰਤੀਤਿ ਨਹੀਂ ਕਰਾਂਗਾ ਤੇ ਹਰ ਸਮੇਂ ਪ੍ਰਭੂ ਨੂੰ ਯਾਦ ਰੱਖਾਂਗਾ। ਭਗਤ ਜੀ ਆਪਣੀ ਪਤਨੀ ਨੂੰ ਇੱਸ ਸ਼ਬਦ ਵਿੱਚ ਕੁਝ ਨਹੀਂ ਕਹਿ ਰਹੇ ਤੇ ਨਾ ਹੀ ‘ਲੋਈ’ ਸ਼ਬਦ ਭਗਤ ਜੀ ਨੇ ਆਪਣੀ ਘਰ ਵਾਲ਼ੀ ਪ੍ਰਤੀ ਇਸ ਸ਼ਬਦ ਵਿੱਚ ਵਰਤਿਆ ਹੈ। ਇੱਸ ਸ਼ਬਦ ਵਿੱਚ ਭਗਤ ਜੀ ਦੀ ਘਰ ਵਾਲ਼ੀ ਦੀ ਲਿਖੀ ਕੋਈ ਤੁਕ ਨਹੀਂ ਹੈ।ਸਾਰਾ ਸ਼ਬਦ ਭਗਤ ਕਬੀਰ ਜੀ ਦਾ ਹੀ ਲਿਖਿਆ ਹੋਇਆ ਹੈ। ‘ਲੋਈ’ ਪ੍ਰਤੀ ਬੇਸਮਝੀ ਨਾਲ਼ ਚਲਾਈਆਂ ਸਾਖੀਆਂ ਵਿੱਚ ਕੋਈ ਸੱਚਾਈ ਨਹੀਂ ਹੈ।

        ਪਾਠਕ ਆਪ ਗੁਰਬਾਣੀ ਦੇ ਅਰਥ ਗੁਰਬਾਣੀ ਵਿਆਕਰਣ ਅਨੁਸਾਰ ਪੜ੍ਹਨ ਦੀ ਰੁਚੀ ਰੱਖਣ ਤਾਂ ਹੀ ਅਜਿਹੀਆਂ ਮਨ-ਘੜਤ ਸਾਖੀਆਂ ਦਾ ਨੋਟਿਸ ਲਿਆ ਜਾ ਸਕਦਾ ਹੈ ਨਹੀਂ ਤਾਂ “ਦੇਖਾ ਦੇਖੀ ਸ੍ਵਾਂਗੁ ਧਰਿ ਭੂਲੇ ਭਟਕਾ ਖਾਹਿ॥”—ਗਗਸ ੧੩੭੧, ਵਾਲ਼ੀ ਗੱਲ ਹੀ ਵਾਪਰ ਰਹੀ ਹੈ।

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Note:  Only Professor Kashmira Singh is aware if this article has been published somewhere else also.

ਨੋਟ :  ਵੈੱਬ ਸਾਇਟ ਤੇ ਛਪੇ ਲੇਖਾਂ ਵਿਚ ਲੇਖਕਾਂ ਦੇ ਅਪਣੇ ਵਿਚਾਰ ਹਨ । ਸੰਪਾਦਕੀ ਬੋਰਡ ਦਾ ਇਨ੍ਹਾਂ ਨਾਲ ਪੂਰੀ ਤਰ੍ਹਾਂ  ਸਹਿਮਤ ਹੌਣਾ ਜ਼ਰੂਰੀ ਨਹੀਂ ਹੈ ।

SIMPLE ADVICE TO PUT IN PRACTICE

      Today, being occupied with the worldly affairs and too many personal engagements, we feel difficulty to remain focus on our Guru’s advice of getting imbued often with our Creator. In many shabdas, the Guru has expressed an easy way out of personal engagements without abandoning anything related to our duties. We can continue our responsible duties while following our Guru. In this regard, the following shabda, on 386, SGGS, must be reflected on.  The Guru starts with simple advice to contemplate our Creator while we rest or work. How? The mind should remain inclined toward Him just as we plan or think about something while we drive our cars; we keep engaged in thinking about something; however, we also keep driving our cars flawlessly.  Does it mean that we don’t pay attention to our job? Not literally. It means back in our minds, our goal and its planning keep going on and our attention on driving the car continues. Whatever moment we get, we should applaud Our Creator. At our success, we should applaud Him. At our failure, we should applaud Him. Let us look at the shabda, it will help us in this regard: 

ਆਸਾ ਮਹਲਾ ੫ ॥

ਊਠਤ ਬੈਠਤ ਸੋਵਤ ਧਿਆਈਐ ॥

ਮਾਰਗਿ ਚਲਤ ਹਰੇ ਹਰਿ ਗਾਈਐ ॥੧॥

Āsā mėhlā 5.

Ūṯẖaṯ baiṯẖaṯ sovaṯ ḏẖi▫ā▫ī▫ai.

Mārag cẖalaṯ hare har gā▫ī▫ai. ||1||

Raag Asa, the bani of Fifth Nanak.

In essence: Har should be contemplated all the time; thus by walking on this path, we should sing Har’s praises.

      Continuity in our job doesn’t require forgetting the power that has created us; that power is our Creator whom we address with numerous names. It doesn’t matter with what name we remember Him according to the Gurbani; however, it stresses on remembering Him continuously with sincerity; doing so helps us in concentrating on Him and developing the ultimate love for Him.

ਸ੍ਰਵਨ ਸੁਨੀਜੈ ਅੰਮ੍ਰਿਤ ਕਥਾ ॥

ਜਾਸੁ ਸੁਨੀ ਮਨਿ ਹੋਇ ਅਨੰਦਾ ਦੂਖ ਰੋਗ ਮਨ ਸਗਲੇ ਲਥਾ ॥੧॥ ਰਹਾਉ ॥

Sarvan sunījai amriṯ kathā.

Jās sunī man ho▫e ananḏā ḏūkẖ rog man sagle lathā. ||1|| rahā▫o.

Hear about the sweet divine discourse about Akalpurakh and listen to His praises. This way, the mind will be in bliss and all the pains and diseases inflicted on us by Maya will be eradicated. Pause.

      When we get time, we should listen about Ekankar from those ones, who know Him better than us, or we should praise Him witnessing His wondrous show filled with positivity and negativity as well. In this context, it is worth mentioning that we should avoid that person, who is more eager to indulge in debates than to remember the Creator all the time without a question. One, who is devoted and committed to remember Him without seeking anything in return, should be our companion on the Guru path. The habit of devoting to the creator will lead us to learn about His Ordinance in force. Obeying His ordinance, whether we like or not, sets us free from our worries and anxieties.

ਕਾਰਜਿ ਕਾਮਿ ਬਾਟ ਘਾਟ ਜਪੀਜੈ ॥

ਗੁਰ ਪ੍ਰਸਾਦਿ ਹਰਿ ਅੰਮ੍ਰਿਤੁ ਪੀਜੈ ॥੨॥

Kāraj kām bāt gẖāt japījai.

Gur parsāḏ har amriṯ pījai. ||2||

Remember Har’s name while working and walking(always). With the blessings of the Guru, taste His name nectar.

      Our work should not hinder our remembering Him, because it doesn’t stop us praising His virtues. The Guru keeps reminding us our scared duty of remembering our Creator through numerous shabdas. How can we get our Guru’s blessings? By doing what the Guru asks us to do just as the Guru is inspiring us to focus on our Creator in this shabda.

ਦਿਨਸੁ ਰੈਨਿ ਹਰਿ ਕੀਰਤਨੁ ਗਾਈਐ ॥

ਸੋ ਜਨੁ ਜਮ ਕੀ ਵਾਟ ਨ ਪਾਈਐ ॥੩॥

Ḏinas rain har kīrṯan gā▫ī▫ai.

So jan jam kī vāt na pā▫ī▫ai. ||3||

Sing Har’s praises day and night; one, who does so, doesn’t go through the fearful death.

      Indulging in the praise of our Creator brings us near to Him and feeling near to Him eradicates our fear of death.

ਆਠ ਪਹਰ ਜਿਸੁ ਵਿਸਰਹਿ ਨਾਹੀ ॥

ਗਤਿ ਹੋਵੈ ਨਾਨਕ ਤਿਸੁ ਲਗਿ ਪਾਈ ॥੪॥੧੦॥੬੧॥

Āṯẖ pahar jis visrahi nāhī.

Gaṯ hovai Nānak ṯis lag pā▫ī. ||4||10||61||

Oh Nanak! Liberation is obtained by associating in utter humbleness with a person, who doesn’t forget Har ever.

      In the company of a gambler, we develop our taste for gabling; in the company of a community helper, we learns to help others; in the same way, we develop love for our Creator in the company of those, who are already in love with Him. What we will learn from those, who have limited themselves to debating and arguing over one word or the other or slandering others? The Guru makes us clear that the most sacred task is to remember our Creator all the time. What other kind of help we need from the hair-splitters?

      On 848, SGGS, Fifth Nanak also advises his followers to fall in love with Ekankar and start feeling real separation from Him to walk on His path; here are his words:

ਲਾਇ ਬਿਰਹੁ ਭਗਵੰਤ ਸੰਗੇ ਹੋਇ ਮਿਲੁ ਬੈਰਾਗਨਿ ਰਾਮ ॥

ਚੰਦਨ ਚੀਰ ਸੁਗੰਧ ਰਸਾ ਹਉਮੈ ਬਿਖੁ ਤਿਆਗਨਿ ਰਾਮ ॥

ਈਤ ਊਤ ਨਹ ਡੋਲੀਐ ਹਰਿ ਸੇਵਾ ਜਾਗਨਿ ਰਾਮ ॥

ਨਾਨਕ ਜਿਨਿ ਪ੍ਰਭੁ ਪਾਇਆ ਆਪਣਾ ਸਾ ਅਟਲ ਸੁਹਾਗਨਿ ਰਾਮ ॥੪॥੧॥੪॥

Lā▫e birahu bẖagvanṯ sange ho▫e mil bairāgan rām.

Cẖanḏan cẖīr suganḏẖ rasā ha▫umai bikẖ ṯi▫āgan rām.

Īṯ ūṯ nah dolī▫ai har sevā jāgan rām.

Nānak jin parabẖ pā▫i▫ā āpṇā sā atal suhāgan rām. ||4||1||4||

In essence: Be in love with Har and feel His separation. To meet Him, you become detached. Get rid of your attachment to sandal, raiment, scents, vice and conceit. Stay awake from the Maya influences and do not waver by other attractions or things by remaining in Har’s service. Oh Nanak! That bride, who has obtained her Spouse, Har, becomes eternal (remains with her spouse forever).

      On 897, SGGS, the Guru clearly states how the Guru’s service is done and why following the Guru is important to get liberated from the Maya bonds: Here it is:

ਗੁਰ ਕੀ ਕੀਰਤਿ ਜਪੀਐ ਹਰਿ ਨਾਉ ॥

ਗੁਰ ਕੀ ਭਗਤਿ ਸਦਾ ਗੁਣ ਗਾਉ ॥

Gur kī kīraṯ japī▫ai har nā▫o.

Gur kī bẖagaṯ saḏā guṇ gā▫o.

The Guru’s glory is in remembering Har’s name; and the Guru’s service is to keep singing Har’s praises.

ਗੁਰ ਕੀ ਸੁਰਤਿ ਨਿਕਟਿ ਕਰਿ ਜਾਨੁ ॥

ਗੁਰ ਕਾ ਸਬਦੁ ਸਤਿ ਕਰਿ ਮਾਨੁ ॥੨॥

Gur kī suraṯ nikat kar jān.

Gur kā sabaḏ saṯ kar mān. ||2||

Fixing attention on the Guru is to feel Akalpurakh very close, and believe that the Guru’s shabda is true.

ਗੁਰ ਬਚਨੀ ਸਮਸਰਿ ਸੁਖ ਦੂਖ ॥

ਕਦੇ ਨ ਬਿਆਪੈ ਤ੍ਰਿਸਨਾ ਭੂਖ ॥

Gur bacẖnī samsar sukẖ ḏūkẖ.

Kaḏe na bi▫āpai ṯarisnā bẖūkẖ.

Through the Guru’s teachings, take comfortable and pains alike. Then, you will not be disturbed ever by the hunger of desires.

      When the Guru’s follower starts living strictly according to the Guru by emptying his or her all other intellectual influences from his or her mind, what happens? The Guru answers:

ਮਨਿ ਸੰਤੋਖੁ ਸਬਦਿ ਗੁਰ ਰਾਜੇ ॥

ਜਪਿ ਗੋਬਿੰਦੁ ਪੜਦੇ ਸਭਿ ਕਾਜੇ ॥੩॥

Man sanṯokẖ sabaḏ gur rāje.

Jap gobinḏ paṛ▫ḏe sabẖ kāje. ||3||

The mind is satiated and contented by the Guru’s shabda. By remembering Ekankar’s name, all faults (bad done deeds) are covered.

ਗੁਰੁ ਪਰਮੇਸਰੁ ਗੁਰੁ ਗੋਵਿੰਦੁ ॥

ਗੁਰੁ ਦਾਤਾ ਦਇਆਲ ਬਖਸਿੰਦੁ ॥

Gur parmesar gur govinḏ.

Gur ḏāṯā ḏa▫i▫āl bakẖsinḏ.

The Guru is a form of Ekankar; yes, the Guru is a form of the Master of the universe. The Guru is bounteous, compassionate and forgiving.

ਗੁਰ ਚਰਨੀ ਜਾ ਕਾ ਮਨੁ ਲਾਗਾ ॥

ਨਾਨਕ ਦਾਸ ਤਿਸੁ ਪੂਰਨ ਭਾਗਾ ॥੪॥੩੬॥੪੭॥

Gur cẖarnī jā kā man lāgā.

Nānak ḏās ṯis pūran bẖāgā. ||4||36||47||

Oh Nanak! A person, who takes refuge in the Guru in utter humbleness, becomes perfectly lucky. 

      In the end of the first shabda we have reflected on, the Guru verifies that one, who sincerely gets involved in His praise by humbly associating with that person, who never ever forgets the Creator, gets liberated. In other words, we need to associate with that person, who has realized Him by never forgetting Him. If we don’t find such a person, we need the company of those seekers, who are trying eagerly not to forget Him while performing the worldly duties. With their company, we will be in special environment in which remembering and thanking our Creator become our priority. Then, all the secondary thoughts or actions never can dominate us.

Humbly

Gurdeep Singh 

The Concept Of The World In Ekankar’s Devotee’s Mind

In the spiritual realms, a unique stage of mind is expressed in Sri Guru Granth Sahib; it is usually named as “Sehaj Awastha”. Sehaj literally means natural; obviously, the usual stage in which the human mind dwells is a disturbing commotion of the worldly affairs, desires, lust, greed, anger and conceit; therefore, it is not natural; instead it is created by the said commotion.  In the “sehaj Awastha” the mind remains detached and gets elevated much higher than the said commotion. This stage is expressed in very clear manners in the Gurbani. Please look on 333, SGGS:

ਗਉੜੀ ॥

ਤਹ ਪਾਵਸ ਸਿੰਧੁ ਧੂਪ ਨਹੀ ਛਹੀਆ ਤਹ ਉਤਪਤਿ ਪਰਲਉ ਨਾਹੀ ॥ 

ਜੀਵਨ ਮਿਰਤੁ ਨ ਦੁਖੁ ਸੁਖੁ ਬਿਆਪੈ ਸੁੰਨ ਸਮਾਧਿ ਦੋਊ ਤਹ ਨਾਹੀ ॥੧॥

Ga▫oṛī.

Ŧah pāvas sinḏẖ ḏẖūp nahī cẖẖahī▫ā ṯah uṯpaṯ parla▫o nāhī.

Jīvan miraṯ na ḏukẖ sukẖ bi▫āpai sunn samāḏẖ ḏo▫ū ṯah nāhī. ||1||

Raag Gauri.

In essence: (Bhagat Kabir describes the state of mind called Sehaj / Dasam Dawar/Equipoise in which the mind gets imbued with the Creator) In equipoise, Sehaj, there is no acknowledgment of rainy season, sea, sunshine, shade, creation or destruction, life or death, pain, comforts and duality (through this metaphoric expression, Bhagat Kabir expresses how one’s mind becomes stable even when one lives in the Maya controlled world); it is a sheer meditation in emptiness (the state of void).

      The mind, being imbued with the Creator, stops acknowledging the existence of hope, desires, and so on. Everything in Akalpurakh’s show remains active, but the mind gets free from the Maya influences. It is a sublime experience for the mind. It is an amazing state of mind! It is also called “Dasm Duar /Tenth gate” through which Aalpurakh is envisioned. It is explained many times in the Gurbani to inspire others to get in it. To reach to such a kind of state of mind is not that simple; it needs hard work, but once it is obtained, the mind learns to settle in it repeatedly. Never forget that to obtain that “Sehaj”, Akalpurakh’s grace is mandatory.

ਸਹਜ ਕੀ ਅਕਥ ਕਥਾ ਹੈ ਨਿਰਾਰੀ ॥

ਤੁਲਿ ਨਹੀ ਚਢੈ ਜਾਇ ਨ ਮੁਕਾਤੀ ਹਲੁਕੀ ਲਗੈ ਨ ਭਾਰੀ ॥੧॥ ਰਹਾਉ ॥

Sahj kī akath kathā hai nirārī.

Ŧul nahī cẖadẖai jā▫e na mukāṯī halukī lagai na bẖārī. ||1|| rahā▫o.

The description of “Sehaj” is inexpressible and unique. It can neither be measured, nor be exhausted. The feelings in Sehaj are neither light nor heavy (they are in completely balanced). Pause.

      Basing on Bhagat Kabir’s expression of the Sehaj, I have tried to explain it, but still it is not perfectly expressed, because it cannot be explained in words; one can know it fully only by experiencing it.

On 68, SGGS, Third Nanak goes in detail about Sehaj Awastha

ਸਿਰੀਰਾਗੁ ਮਹਲਾ ੩ ॥

ਸਹਜੈ ਨੋ ਸਭ ਲੋਚਦੀ ਬਿਨੁ ਗੁਰ ਪਾਇਆ ਨ ਜਾਇ ॥

ਪੜਿ ਪੜਿ ਪੰਡਿਤ ਜੋਤਕੀ ਥਕੇ ਭੇਖੀ ਭਰਮਿ ਭੁਲਾਇ ॥

ਗੁਰ ਭੇਟੇ ਸਹਜੁ ਪਾਇਆ ਆਪਣੀ ਕਿਰਪਾ ਕਰੇ ਰਜਾਇ ॥੧॥

Sirīrāg mėhlā 3.

Sahjai no sabẖ locẖḏī bin gur pā▫i▫ā na jā▫e.

Paṛ paṛ pandiṯ joṯkī thake bẖekẖī bẖaram bẖulā▫e.

Gur bẖete sahj pā▫i▫ā āpṇī kirpā kare rajā▫e. ||1||

Raag Sree Raag, the bani of Third Nanak.

In essence: All people want to be in equipoise (It is the only close word to sehaj in English, which means a balanced state of mind, in other words: a state of void), but it cannot be obtained without the Guru. The Pundits, the astrologers, and the other sectarians have grown weary of extensive study, but their doubt has deluded them. When Prabh bestows His grace, the Guru is met and the equipoise is obtained.

ਭਾਈ ਰੇ ਗੁਰ ਬਿਨੁ ਸਹਜੁ ਨ ਹੋਇ ॥

ਸਬਦੈ ਹੀ ਤੇ ਸਹਜੁ ਊਪਜੈ ਹਰਿ ਪਾਇਆ ਸਚੁ ਸੋਇ ॥੧॥ ਰਹਾਉ ॥

Bẖā▫ī re gur bin sahj na ho▫e.

Sabḏai hī ṯe sahj ūpjai har pā▫i▫ā sacẖ so▫e. ||1|| rahā▫o.

Oh brother! The equipoise is not obtained without the Guru. Through the Guru’s shabda, the equipoise occurs and Har is obtained. Pause.

      On 739, SGGS Fifth Nanak expresses about Sehaj:

ਸੂਹੀ ਮਹਲਾ ੫ ॥

ਸੂਖ ਮਹਲ ਜਾ ਕੇ ਊਚ ਦੁਆਰੇ ॥

ਤਾ ਮਹਿ ਵਾਸਹਿ ਭਗਤ ਪਿਆਰੇ ॥੧॥

Sūhī mėhlā 5.

 Sūkẖ mahal jā ke ūcẖ ḏu▫āre.

Ŧā mėh vāsėh bẖagaṯ pi▫āre. ||1||

Raag Soohi, the bani of Fifth Nanak.

In essence: The state of mind where Prabh is realized is very high and His dear devotees live in that state.

ਸਹਜ ਕਥਾ ਪ੍ਰਭ ਕੀ ਅਤਿ ਮੀਠੀ ॥

ਵਿਰਲੈ ਕਾਹੂ ਨੇਤ੍ਰਹੁ ਡੀਠੀ ॥੧॥ ਰਹਾਉ ॥

Sahj kathā parabẖ kī aṯ mīṯẖī.

virlai kāhū neṯarahu dīṯẖī. ||1|| rahā▫o.

Prabh’s praise done in equipoise is very sweet, but rare is the one, who has personally experienced it. Pause.

ਤਹ ਗੀਤ ਨਾਦ ਅਖਾਰੇ ਸੰਗਾ ॥

ਊਹਾ ਸੰਤ ਕਰਹਿ ਹਰਿ ਰੰਗਾ ॥੨॥

Ŧah gīṯ nāḏ akẖāre sangā.

 Ūhā sanṯ karahi har rangā. ||2||

In there is the arena of songs of Har’s praise and melody. In there, Har’s devotees enjoy His love.

ਤਹ ਮਰਣੁ ਨ ਜੀਵਣੁ ਸੋਗੁ ਨ ਹਰਖਾ ॥

ਸਾਚ ਨਾਮ ਕੀ ਅੰਮ੍ਰਿਤ ਵਰਖਾ ॥੩॥

Ŧah maraṇ na jīvaṇ sog na harkẖā.

Sācẖ nām kī amriṯ varkẖā. ||3||

In that state of mind, the rain of His name-nectar falls, and in there, any fear of birth, longing to live long, and feelings of pain and happiness do not exist.

      It is a special state of mind which is being expressed through which the mind stills completely; therefore, we should not take the meanings of words like Maran/death, jivan/life literally; it is an expression of an experience materialized in the state of equipoise. The following verses make it clear that it is all about equipoise.

ਗੁਹਜ ਕਥਾ ਇਹ ਗੁਰ ਤੇ ਜਾਣੀ ॥

ਨਾਨਕੁ ਬੋਲੈ ਹਰਿ ਹਰਿ ਬਾਣੀ ॥੪॥੬॥੧੨॥

Guhaj kathā ih gur ṯe jāṇī.

Nānak bolai har har baṇī. ||4||6||12||

This secret discourse about that state of mind is known through the Guru. Nanak utters the the bani of Har’s praise.

      Sehaj dawns in one’s mind when one gets rid of one’s duality. In that state of mind, only Akalpurakh, the Creator, exists and the rest appears to be His manifestation. In Sehaj, one sees negativity and positivity in the world, but one never reacts to the negativity negatively. In that very state of mind, the world looks very different; in the following Shabda, Fifth Nanak expresses how the world appears while being in Sehaj filled with Akalpurakh’s presence:

ਕਾਨੜਾ ਮਹਲਾ ੫ ॥

ਬਿਸਰਿ ਗਈ ਸਭ ਤਾਤਿ ਪਰਾਈ ॥

ਜਬ ਤੇ ਸਾਧਸੰਗਤਿ ਮੋਹਿ ਪਾਈ ॥੧॥ ਰਹਾਉ ॥ 

Kānṛā mėhlā 5.

Bisar ga▫ī sabẖ ṯāṯ parā▫ī.

Jab ṯe sāḏẖsangaṯ mohi pā▫ī. ||1|| rahā▫o.

Raag Kanrha, the bani of Fifth Nanak

In essence: Since I have attained the company of the true devotees of the Creator, and I have totally forgotten how to feel jealous of others. (Pause)

      The Guru explains how environmental influence of the devotees directs one’s mind toward the Creator; consequently, the greed and the desire (to have more and more) just go away from it. Question of feeling jealous of others doesn’t rise at all then, and one lives in Sehaj.

ਨਾ ਕੋ ਬੈਰੀ ਨਹੀ ਬਿਗਾਨਾ ਸਗਲ ਸੰਗਿ ਹਮ ਕਉ ਬਨਿ ਆਈ ॥੧॥

Nā ko bairī nahī bigānā sagal sang ham ka▫o ban ā▫ī. ||1||

I have become a friend of all; now there is no enemy or a stranger.

      In that state, the mind, also known as “Sehaj Awastha/ free from the three modes of Maya, remains imbued with the Creator”, and its duality totally vanishes. The duality, thinking that this person is mine and that person is not and loving others instead of the creator, ceases. And, the faith in Ekankar’s presence in His creation changes one’s thinking.  As a result of that, one’s behavior toward His creation turns harmonious.

ਜੋ ਪ੍ਰਭ ਕੀਨੋ ਸੋ ਭਲ ਮਾਨਿਓ ਏਹ ਸੁਮਤਿ ਸਾਧੂ ਤੇ ਪਾਈ ॥੨॥ 

Jo parabẖ kīno so bẖal māni▫o eh sumaṯ sāḏẖū ṯe pā▫ī. ||2||

Whatever Akalpurakh does, I accept it as good, and this wisdom, I have obtained through the Guru.

      This is another way of expressing total faith in Har’s Ordinance while being enjoying the state of equipoise. Fifth Nanak was physically tortured. The History confirms that no diplomacy or other kinds of strategies were used to avoid that calamity; The Guru kept his faith intact in the Creator and refused to bow to the mind-slaves; endured all what came by. In Sehaj, he saw nothing but His ordinance; obeying His ordinance eliminates all fears. The torture he went through was a kind of satisfaction of the conceit-led-individuals, and it was also a part Har’s show. Those persons, who participated in that show, got into heinous crime–game, which never allowed them to acquire decency and compassion? As per Har’s Ordinance, another time came and His show took another turn. In that new turn, the Guru’s followers were taught how to do self-defense, which changed the course of the History of India. Those, who wanted to enforce their religious views on others, were reduced to powerless as the time elapsed.

      In the above verses, the Guru stresses on obeying Har’s ordinance as it comes by without complaining against it. A Sant Guru, who was only into directing the mortals towards the Creator, was victimized by the conceit of some individuals. That conceit needed to be corrected and the Creator did it eventually. This way, Har’s show goes on, so does His Ordinance. In His show, there are varieties of good and evil to witness. The Guru suggests here to acknowledge it as Har’s error-free ordinance, which becomes easier to follow when one dips into the equipoise.

ਸਭ ਮਹਿ ਰਵਿ ਰਹਿਆ ਪ੍ਰਭੁ ਏਕੈ ਪੇਖਿ ਪੇਖਿ ਨਾਨਕ ਬਿਗਸਾਈ ॥੩॥੮॥

Sabẖ mėh rav rahi▫ā parabẖ ekai pekẖ pekẖ Nānak bigsā▫ī. ||3||8||

(Living in the company of His true devotees and equipoise, the mind sees the Creator all over) Oh Nanak! I am joyful to see Akalpurakh permeating all the beings.

      You cannot just preach such thought unless you live this thought, and once you do so, opposition becomes eminent. The Guru proved this fact with his life.

      The Sikh Gurus strictly practiced what they preached, and that alone factor keeps them separate from all others, who were either in competition with them or in opposition. They Gurus taught and held virtues high contrary to those, who got drowned in Maya while feeding their own conceit. Interestingly, for the drowned ones, the Guru offers forgiveness since they were just acting as per the inspiration of the given conceit. As His devotee gets elevated high above personal bondage enveloped in burning conceit, he or she sees no presence of enmity, revenge and ill intellect but positivity in force to neutralize the negativity that leads to destruction.

Humbly

Gurdeep Singh

A Unique Path Leading To The Creator

First Nanak saw many people adopting various paths to realize the Creator; in the following shabda on 358, SGGS, he doesn’t criticize anyone believing that what they are doing is under the ordinance of the creator; however, he states how to live in His love and how to enjoy His union. Two points become clears: first, we, as his followers, should not criticize anyone’s faith or way of living; second, we should try to realize the Creator as our Guru guides us. In his times, there were many sectarian groups, as we witness today; he says, everyone lives, as the Creator wants; therefore, we are no one to judge others. In our Sikh community, people differ with each other in a big way and when I see them insulting others or slandering in the lowest way, I feel sad thinking that it is not permitted in the Gurbani but still we do it anyway. Let us go through this shabda of First Nanak and get inspiration to become virtuous:

ਆਸਾ ਘਰੁ ੪ ਮਹਲਾ ੧

Āsā gẖar 4 mėhlā 1

Raag Asa, the bani of First Nanak, house fourth.

ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥

Ik▫oaʼnkār saṯgur parsāḏ.

There is only one All Pervading Akalpurakh, who is known through the blessings of the Satiguru.

ਦੇਵਤਿਆ ਦਰਸਨ ਕੈ ਤਾਈ ਦੂਖ ਭੂਖ ਤੀਰਥ ਕੀਏ ॥

ਜੋਗੀ ਜਤੀ ਜੁਗਤਿ ਮਹਿ ਰਹਤੇ ਕਰਿ ਕਰਿ ਭਗਵੇ ਭੇਖ ਭਏ ॥੧॥

Ḏeviṯi▫ā ḏarsan kai ṯā▫ī ḏūkẖ bẖūkẖ ṯirath kī▫e.

Jogī jaṯī jugaṯ mėh rahṯe kar kar bẖagve bẖekẖ bẖa▫e. ||1||

In essence: Oh Akalpurakh! Devtas suffered from pain and hunger and roamed on pilgrimaging places to see you. The Yogi and Celibates remained disciplined wearing various orange colored garbs.

ਤਉ ਕਾਰਣਿ ਸਾਹਿਬਾ ਰੰਗਿ ਰਤੇ ॥

ਤੇਰੇ ਨਾਮ ਅਨੇਕਾ ਰੂਪ ਅਨੰਤਾ ਕਹਣੁ ਨ ਜਾਹੀ ਤੇਰੇ ਗੁਣ ਕੇਤੇ ॥੧॥ ਰਹਾਉ ॥

Ŧa▫o kāraṇ sāhibā rang raṯe.

Ŧere nām anekā rūp ananṯā kahaṇ na jāhī ṯere guṇ keṯe. ||1|| rahā▫o.

Oh my Master! Just to see you, they got drenched in your love. You have uncountable names and forms; your virtues cannot be expressed. Pause.

           The Guru explains that many Devtas and other seekers endured pain and wore various garbs just to see Prabh. It was His love that led them into all that basically; then the Guru looks at all of them as His own part and he feels amazed at His uncountable virtues.

ਦਰ ਘਰ ਮਹਲਾ ਹਸਤੀ ਘੋੜੇ ਛੋਡਿ ਵਿਲਾਇਤਿ ਦੇਸ ਗਏ ॥ 

ਪੀਰ ਪੇਕਾਂਬਰ ਸਾਲਿਕ ਸਾਦਿਕ ਛੋਡੀ ਦੁਨੀਆ ਥਾਇ ਪਏ ॥੨॥

Ḏar gẖar mėhlā hasṯī gẖoṛe cẖẖod vilā▫iṯ ḏes ga▫e.

Pīr pekāʼnbar sālik sāḏik cẖẖodī ḏunī▫ā thā▫e pa▫e. ||2||

Oh Ekankar! Some people abandoned houses, mansions, elephants, and horses and went to foreign lands. The religious leaders, prophets, seers, and men of faith have abandoned the world to be accepted by you.

ਸਾਦ ਸਹਜ ਸੁਖ ਰਸ ਕਸ ਤਜੀਅਲੇ ਕਾਪੜ ਛੋਡੇ ਚਮੜ ਲੀਏ ॥

ਦੁਖੀਏ ਦਰਦਵੰਦ ਦਰਿ ਤੇਰੈ ਨਾਮਿ ਰਤੇ ਦਰਵੇਸ ਭਏ ॥੩॥

Sāḏ sahj sukẖ ras kas ṯajī▫ale kāpaṛ cẖẖode cẖamaṛ lī▫e.

Ḏukẖī▫e ḏaraḏvanḏ ḏar ṯerai nām raṯe ḏarves bẖa▫e. ||3||

Many people gave up relish, comforts, and dainties and wore skin-clothes by abandoning regular clothes. Many persons, being affected by pain, cried at your door and became hermit drenched in your name.

ਖਲੜੀ ਖਪਰੀ ਲਕੜੀ ਚਮੜੀ ਸਿਖਾ ਸੂਤੁ ਧੋਤੀ ਕੀਨ੍ਹ੍ਹਹੀ ॥ 

ਤੂੰ ਸਾਹਿਬੁ ਹਉ ਸਾਂਗੀ ਤੇਰਾ ਪ੍ਰਣਵੈ ਨਾਨਕੁ ਜਾਤਿ ਕੈਸੀ ॥੪॥੧॥੩੩॥

Kẖalṛī kẖaprī lakṛī cẖamṛī sikẖā sūṯ ḏẖoṯī kīnĥī.

Ŧūʼn sāhib ha▫o sāʼngī ṯerā paraṇvai Nānak jāṯ kaisī. ||4||1||33||

Some persons wore Skin-clothes carrying begging bowl and wooden stick; some wore deerskin and some wore loincloth and sacred threads. Nanak humbly says: Oh Prabh! You are my Master and I am your puppet (I live as you keep me without joining any category of Brahmin, Sanyassi, Jaini, Harmit and others) and I do not belong to any of the category (expressed earlier).

           The last verse contains the Guru’s advice; he is comfortable with all who have joined various groups to realize the Creator, but he expresses his pleasure to remain happy in His ordinance; without agreeing with any Brahmin, Sanyassi, Jaini or other. Obviously living among His created various believers, he remains devoted to Him only; his advice is not to follow others; instead living in His Will by realizing His ordinance is recommended.

           On 359, the Guru advises us actually how to materializes the union with the Creator:

ਆਸਾ ਘਰੁ ੬ ਮਹਲਾ ੧ ॥

Aasaa ghar 6 mehlaa 1.

Raag Asa, the bani of First Nanak, house sixth.

ਮਨੁ ਮੋਤੀ ਜੇ ਗਹਣਾ ਹੋਵੈ ਪਉਣੁ ਹੋਵੈ ਸੂਤ ਧਾਰੀ ॥

ਖਿਮਾ ਸੀਗਾਰੁ ਕਾਮਣਿ ਤਨਿ ਪਹਿਰੈ ਰਾਵੈ ਲਾਲ ਪਿਆਰੀ ॥੧॥

Man moṯī je gahṇā hovai pa▫uṇ hovai sūṯ ḏẖārī..

Kẖimā sīgār kāmaṇ ṯan pahirai rāvai lāl pi▫ārī. ||1||

In essence: If the soul-bride makes an ornament of her pure mind–pearl and weaves it through the thread of her breath by remembering Prabh’s name and if she decorates herself with the ornament of tolerance, then she meets her beloved Prabh by becoming dear to Him (this way).

ਲਾਲ ਬਹੁ ਗੁਣਿ ਕਾਮਣਿ ਮੋਹੀ ॥

ਤੇਰੇ ਗੁਣ ਹੋਹਿ ਨ ਅਵਰੀ ॥੧॥ ਰਹਾਉ ॥

Lāl baho guṇ kāmaṇ mohī.

Ŧere guṇ hohi na avrī. ||1|| rahā▫o.

Oh Virtuous Akalpurakh! The soul-bride is fascinated by your virtues, and she doesn’t see those virtues in anyone else. Pause.

ਹਰਿ ਹਰਿ ਹਾਰੁ ਕੰਠਿ ਲੇ ਪਹਿਰੈ ਦਾਮੋਦਰੁ ਦੰਤੁ ਲੇਈ ॥

ਕਰ ਕਰਿ ਕਰਤਾ ਕੰਗਨ ਪਹਿਰੈ ਇਨ ਬਿਧਿ ਚਿਤੁ ਧਰੇਈ ॥੨॥

Har har hār kanṯẖ le pahirai ḏāmoḏar ḏanṯ le▫ī.

Kar kar karṯā kangan pahirai in biḏẖ cẖiṯ ḏẖare▫ī. ||2||

She should wear a garland of Prabh’s memory. She should make decorative paste of Prabh’s name and wear bangles of His devotion. If she does so, then her mind will settle on Him (will not wander around).

ਮਧੁਸੂਦਨੁ ਕਰ ਮੁੰਦਰੀ ਪਹਿਰੈ ਪਰਮੇਸਰੁ ਪਟੁ ਲੇਈ ॥

ਧੀਰਜੁ ਧੜੀ ਬੰਧਾਵੈ ਕਾਮਣਿ ਸ੍ਰੀਰੰਗੁ ਸੁਰਮਾ ਦੇਈ ॥੩॥

Maḏẖusūḏan kar munḏrī pahirai parmesar pat le▫ī.

Ḏẖīraj ḏẖaṛī banḏẖāvai kāmaṇ sarīrang surmā ḏe▫ī. ||3||

She should wear Prabh’s love-ring and use His support. She should deem love for Him as her silken clothes. She should use patience as a color in her hair partings on her head and apply Prabh’s love in her eyes (decoration with patience and His love).

ਮਨ ਮੰਦਰਿ ਜੇ ਦੀਪਕੁ ਜਾਲੇ ਕਾਇਆ ਸੇਜ ਕਰੇਈ ॥

ਗਿਆਨ ਰਾਉ ਜਬ ਸੇਜੈ ਆਵੈ ਤ ਨਾਨਕ ਭੋਗੁ ਕਰੇਈ ॥੪॥੧॥੩੫॥

Man manḏar je ḏīpak jāle kā▫i▫ā sej kare▫ī.

Gi▫ān rā▫o jab sejai āvai ṯa Nānak bẖog kare▫ī. ||4||1||35||

Oh Nanak! If she uses her mind as His temple by lightening a lamp of the Guru’s guidance in it and uses her body as a bed to meet Prabh, then He, the King of divinity, comes to her bed and enjoys her (Thus she can materialize her union with Him).

           On 465-466 SGGS, there is First Nanak’s Slok in which he describes how the world lives, but at the end of the slok, he expresses how Akalpurakh’s lovers desire only His praise. That Slok describes the basic need of a true devotee without worrying about what others do; here it is:

Page 465-466

ਸਲੋਕ ਮਃ ੧ ॥

ਮੁਸਲਮਾਨਾ ਸਿਫਤਿ ਸਰੀਅਤਿ ਪੜਿ ਪੜਿ ਕਰਹਿ ਬੀਚਾਰੁ ॥ 

ਬੰਦੇ ਸੇ ਜਿ ਪਵਹਿ ਵਿਚਿ ਬੰਦੀ ਵੇਖਣ ਕਉ ਦੀਦਾਰੁ ॥ 

ਹਿੰਦੂ ਸਾਲਾਹੀ ਸਾਲਾਹਨਿ ਦਰਸਨਿ ਰੂਪਿ ਅਪਾਰੁ ॥ 

ਤੀਰਥਿ ਨਾਵਹਿ ਅਰਚਾ ਪੂਜਾ ਅਗਰ ਵਾਸੁ ਬਹਕਾਰੁ ॥ 

ਜੋਗੀ ਸੁੰਨਿ ਧਿਆਵਨ੍ਹਿਹ ਜੇਤੇ ਅਲਖ ਨਾਮੁ ਕਰਤਾਰੁ ॥ 

ਸੂਖਮ ਮੂਰਤਿ ਨਾਮੁ ਨਿਰੰਜਨ ਕਾਇਆ ਕਾ ਆਕਾਰੁ ॥ 

ਸਤੀਆ ਮਨਿ ਸੰਤੋਖੁ ਉਪਜੈ ਦੇਣੈ ਕੈ ਵੀਚਾਰਿ ॥ 

ਦੇ ਦੇ ਮੰਗਹਿ ਸਹਸਾ ਗੂਣਾ ਸੋਭ ਕਰੇ ਸੰਸਾਰੁ ॥ 

ਚੋਰਾ ਜਾਰਾ ਤੈ ਕੂੜਿਆਰਾ ਖਾਰਾਬਾ ਵੇਕਾਰ ॥ 

ਇਕਿ ਹੋਦਾ ਖਾਇ ਚਲਹਿ ਐਥਾਊ ਤਿਨਾ ਭਿ ਕਾਈ ਕਾਰ ॥ 

ਜਲਿ ਥਲਿ ਜੀਆ ਪੁਰੀਆ ਲੋਆ ਆਕਾਰਾ ਆਕਾਰ ॥ 

ਓਇ ਜਿ ਆਖਹਿ ਸੁ ਤੂੰਹੈ ਜਾਣਹਿ ਤਿਨਾ ਭਿ ਤੇਰੀ ਸਾਰ ॥ 

ਨਾਨਕ ਭਗਤਾ ਭੁਖ ਸਾਲਾਹਣੁ ਸਚੁ ਨਾਮੁ ਆਧਾਰੁ ॥ 

ਸਦਾ ਅਨੰਦਿ ਰਹਹਿ ਦਿਨੁ ਰਾਤੀ ਗੁਣਵੰਤਿਆ ਪਾ ਛਾਰੁ ॥੧॥

Salok mėhlā 1.

Musalmānā sifaṯ sarī▫aṯ paṛ paṛ karahi bīcẖār.

Banḏe se jė pavėh vicẖ banḏī vekẖaṇ ka▫o ḏīḏār.

Hinḏū sālāhī sālāhan ḏarsan rūp apār.

Ŧirath nāvėh arcẖā pūjā agar vās bėhkār.

Jogī sunn ḏẖi▫āvniĥ jeṯe alakẖ nām karṯār.

Sūkẖam mūraṯ nām niranjan kā▫i▫ā kā ākār.

Saṯī▫ā man sanṯokẖ upjai ḏeṇai kai vīcẖār

Ḏe ḏe mangėh sahsā gūṇā sobẖ kare sansār.

Cẖorā jārā ṯai kūṛi▫ārā kẖārābā vekār.

Ik hoḏā kẖā▫e cẖalėh aithā▫ū ṯinā bẖė kā▫ī kār.

Jal thal jī▫ā purī▫ā lo▫ā ākārā ākār.

O▫e jė ākẖahi so ṯūʼnhai jāṇėh ṯinā bẖė ṯerī sār.

Nānak bẖagṯā bẖukẖ sālāhaṇ sacẖ nām āḏẖār.

Saḏā anand rahėh ḏin rāṯī guṇvanṯi▫ā pā cẖẖār. ||1||

Sloka of First Nanak.

In essence: For Muslims, the Islamic law is important and they reflect on it; as per their views, those persons, who live according to the Islamic law are real servants of the Creator and they see Him. The Hindus praise the Creator, but they see Him in many beauteous forms. They bathe at holy places; they make flower offering, give incense and give sandalwood incense to their Idols. The yogis meditate on the absolute Creator and utter His name by saying “Alakh/the Creator is invisible”, and they say that all, which is seen, is His body and He is immaculate. By giving away (Charity), the generous persons get pleased, but they demand thousand times more and seek recognition from the world. There are others like thieves, adulterous, evildoers and liars, who are into such acts and they eat and depart from here; this is the way they are made to act. There are the lives in water, on the earth, in the world and in the universe. Oh Prabh! What they say, you understand and you are their support. (What really the Guru believes in is:) Oh Nanak! Prabh’s devotees desire to do His praise, because that is their internal hunger, and His eternal name is their support. They remain in bliss by praising Him and by being humblest to the virtuous ones.

           The Guru advises the followers to obtain virtues and develop love for Prabh in a way that He should be pleased; then there is certainty of His union. The Guru guides the seeker how to please Him through an example of a bride, who decorates herself for her husband only.

           Important point is to remain deeply in love with the Creator instead of stressing on special dresses or rituals or unique way of wandering here and there. Seeking refuge in the Creator’s ordinance, the seeker is advised first to fall in love with Him heartily. The true love for Him brings virtues in and eradicates evil intentions of the mind. The ultimate Guide is the Creator, but one’s sincere love for Him paves the path leading to His union; otherwise, contradictory behavior keeps hypocrisy alive in the seeker that becomes a big obstacle in materializing His union. 

Humbly

Gurdeep Singh

 

 

How A Sikh Becomes Pleasing To The Guru

We all Sikhs go to the Guru’s house and listen to the Gurbani recited in there; sometimes, a good Granthi inspires us to return to the Guru by getting rid of our too much involvement in the Maya pursuits, but some Granthis talk about old stories, which have no link to the Guru’s teachings. Such preachers mislead us. Besides it, how we can know what have we learned from the Guru-house? What actually we should do to live as per the Gurbani teachings? Most of the time, our visit to the Guru-house remains hypocritical, because after visiting the Guru-house, we don’t see any significant change in our behavior. Fourth Nanak has noticed this problem as well. He inspires the followers to become true Sikhs of the Guru by giving examples of those, who remain hypocrites even being visitors of the Guru-house. If we go through his bani “ Gauri Kee Var” on 300, SGGS, we will find a lot of slok and stanzas addressing the mind-slaves, the importance of the Guru’s teachings and the true Sikhs. The following slok of Fourth Nanak on 305-306, SGGS guides us how to live being in love with our Creator. Before that, let us look the following verses at 312, SGGS in which the Guru points out the so called visitors of the Guru-house, who remain hypocrites:

ਸਲੋਕ ਮਃ ੪ ॥

ਸਾਕਤ ਜਾਇ ਨਿਵਹਿ ਗੁਰ ਆਗੈ ਮਨਿ ਖੋਟੇ ਕੂੜਿ ਕੂੜਿਆਰੇ ॥ 

ਜਾ ਗੁਰੁ ਕਹੈ ਉਠਹੁ ਮੇਰੇ ਭਾਈ ਬਹਿ ਜਾਹਿ ਘੁਸਰਿ ਬਗੁਲਾਰੇ ॥

ਗੁਰਸਿਖਾ ਅੰਦਰਿ ਸਤਿਗੁਰੁ ਵਰਤੈ ਚੁਣਿ ਕਢੇ ਲਧੋਵਾਰੇ ॥ 

ਓਇ ਅਗੈ ਪਿਛੈ ਬਹਿ ਮੁਹੁ ਛਪਾਇਨਿ ਨ ਰਲਨੀ ਖੋਟੇਆਰੇ ॥

ਓਨਾ ਦਾ ਭਖੁ ਸੁ ਓਥੈ ਨਾਹੀ ਜਾਇ ਕੂੜੁ ਲਹਨਿ ਭੇਡਾਰੇ ॥ 

ਜੇ ਸਾਕਤੁ ਨਰੁ ਖਾਵਾਈਐ ਲੋਚੀਐ ਬਿਖੁ ਕਢੈ ਮੁਖਿ ਉਗਲਾਰੇ ॥

ਹਰਿ ਸਾਕਤ ਸੇਤੀ ਸੰਗੁ ਨ ਕਰੀਅਹੁ ਓਇ ਮਾਰੇ ਸਿਰਜਣਹਾਰੇ ॥ 

ਜਿਸ ਕਾ ਇਹੁ ਖੇਲੁ ਸੋਈ ਕਰਿ ਵੇਖੈ ਜਨ ਨਾਨਕ ਨਾਮੁ ਸਮਾਰੇ ॥੧॥

Salok mėhlā 4.

Sākaṯ jā▫e nivėh gur āgai man kẖote kūṛ kūṛi▫āre.

Jā gur kahai uṯẖahu mere bẖā▫ī bahi jāhi gẖusar bagulāre.

Gursikẖā anḏar saṯgur varṯai cẖuṇ kadẖe laḏẖovāre.

O▫e agai picẖẖai bahi muhu cẖẖapā▫in na ralnī kẖote▫āre.

Onā ḏā bẖakẖ so othai nāhī jā▫e kūṛ lahan bẖedāre.

Je sākaṯ nar kẖāvā▫ī▫ai locẖī▫ai bikẖ kadẖai mukẖ uglāre.

Har sākaṯ seṯī sang na karī▫ahu o▫e māre sirjaṇhāre.

Jis kā ih kẖel so▫ī kar vekẖai jan Nānak nām samāre. ||1||

 ( 312, SGGS)

Slok of Fourth Nanak.

In essence: The Maya lovers go to the Satiguru and bow, but their minds remain filled with falsehood. When the Guru asks them to wake up, they sit together like cranes (means they don’t obey but keep posing to be obedient). The Satiguru abides in his Sikhs; therefore, they find them and expel them. Those Maya lovers hide their face here and there, but they never mix up; they are not real devotees, because what they want (slandering/the Maya talk) is not there; they look for the filth like sheep. If a Maya lover, who longs for the poisonous Maya, is fed with the food of Har’s name, he cannot hold it. Please do not let me associate with those, who are turned away from the Creator, because He has cursed them. Oh Nanak! Har who has created this play, watches it. You hold on to His name.

         On 314, SGGS The Guru expresses how the mind slaves avoid the Guru’s guidance; the best environment to be in is to associate with those, who praise the Creator:

ਪਉੜੀ ॥

ਜਿਨ ਕੇ ਚਿਤ ਕਠੋਰ ਹਹਿ ਸੇ ਬਹਹਿ ਨ ਸਤਿਗੁਰ ਪਾਸਿ ॥ 

ਓਥੈ ਸਚੁ ਵਰਤਦਾ ਕੂੜਿਆਰਾ ਚਿਤ ਉਦਾਸਿ ॥ 

ਓਇ ਵਲੁ ਛਲੁ ਕਰਿ ਝਤਿ ਕਢਦੇ ਫਿਰਿ ਜਾਇ ਬਹਹਿ ਕੂੜਿਆਰਾ ਪਾਸਿ ॥ 

ਵਿਚਿ ਸਚੇ ਕੂੜੁ ਨ ਗਡਈ ਮਨਿ ਵੇਖਹੁ ਕੋ ਨਿਰਜਾਸਿ ॥ 

ਕੂੜਿਆਰ ਕੂੜਿਆਰੀ ਜਾਇ ਰਲੇ ਸਚਿਆਰ ਸਿਖ ਬੈਠੇ ਸਤਿਗੁਰ ਪਾਸਿ ॥੨੬॥

Pa▫oṛī.

Jin ke cẖiṯ kaṯẖor hėh se bahėh na saṯgur pās.

Othai sacẖ varaṯḏā kūṛi▫ārā cẖiṯ uḏās.

O▫e val cẖẖal kar jẖaṯ kadẖ▫ḏe fir jā▫e bahėh kūṛi▫ārā pās.

vicẖ sacẖe kūṛ na gad▫ī man vekẖhu ko nirjās.

Kūṛi▫ār kẖūṛi▫ārī jā▫e rale sacẖiār sikẖ baiṯẖe saṯgur pās. ||26||

Stanza.

In essence: Those whose hearts are hard hearted don’t sit close by the Satiguru. In the company of the Satiguru, there is truth only that makes the liars sad. They spend time by hook and crook and again go to sit with the liars. Truth doesn’t mix with the falsehood; one can analyze it. The false one gets together with the false ones and the true Sikh sits by the side of the Satiguru.

         In the above slok, the Guru makes his followers aware of the Maya lover and guides them to stay away from the company of those, who are deeply indulged in the Maya pursuits, because in the company of such people, a seeker cannot walk on the Guru’s path flawlessly; in other words, their negativity impacts the seeker negatively. What truly the Guru wants from his Sikhs is clearly stated in the following Slok, please let us read it, ponder over it and be a judge of our own acts to see if we follow the Guru truly, or our quagmire of hypocrisy has become more powerful for us than the Guru’s advice: 

ਮਃ ੪ ॥  

ਗੁਰ ਸਤਿਗੁਰ ਕਾ ਜੋ ਸਿਖੁ ਅਖਾਏ ਸੁ ਭਲਕੇ ਉਠਿ ਹਰਿ ਨਾਮੁ ਧਿਆਵੈ ॥  

ਉਦਮੁ ਕਰੇ ਭਲਕੇ ਪਰਭਾਤੀ ਇਸਨਾਨੁ ਕਰੇ ਅੰਮ੍ਰਿਤ ਸਰਿ ਨਾਵੈ ॥  

ਉਪਦੇਸਿ ਗੁਰੂ ਹਰਿ ਹਰਿ ਜਪੁ ਜਾਪੈ ਸਭਿ ਕਿਲਵਿਖ ਪਾਪ ਦੋਖ ਲਹਿ ਜਾਵੈ ॥  

ਫਿਰਿ ਚੜੈ ਦਿਵਸੁ ਗੁਰਬਾਣੀ ਗਾਵੈ ਬਹਦਿਆ ਉਠਦਿਆ ਹਰਿ ਨਾਮੁ ਧਿਆਵੈ ॥ 

ਜੋ ਸਾਸਿ ਗਿਰਾਸਿ ਧਿਆਏ ਮੇਰਾ ਹਰਿ ਹਰਿ ਸੋ ਗੁਰਸਿਖੁ ਗੁਰੂ ਮਨਿ ਭਾਵੈ ॥

ਜਿਸ ਨੋ ਦਇਆਲੁ ਹੋਵੈ ਮੇਰਾ ਸੁਆਮੀ ਤਿਸੁ ਗੁਰਸਿਖ ਗੁਰੂ ਉਪਦੇਸੁ ਸੁਣਾਵੈ ॥  

ਜਨੁ ਨਾਨਕੁ ਧੂੜਿ ਮੰਗੈ ਤਿਸੁ ਗੁਰਸਿਖ ਕੀ ਜੋ ਆਪਿ ਜਪੈ ਅਵਰਹ ਨਾਮੁ ਜਪਾਵੈ ॥੨॥

Mėhlā 4.

Gur saṯgur kā jo sikẖ akẖā▫e so bẖalke uṯẖ har nām ḏẖi▫āvai.

Uḏam kare bẖalke parbẖāṯī isnān kare amriṯ sar nāvai.

Upḏes gurū har har jap jāpai sabẖ kilvikẖ pāp ḏokẖ lėh jāvai.

Fir cẖaṛai ḏivas gurbāṇī gāvai bahḏi▫ā uṯẖ▫ḏi▫ā har nām ḏẖi▫āvai.

Jo sās girās ḏẖi▫ā▫e merā har har so gursikẖ gurū man bẖāvai.

Jis no ḏa▫i▫āl hovai merā su▫āmī ṯis gursikẖ gurū upḏes suṇāvai.

Jan Nānak ḏẖūṛ mangai ṯis gursikẖ kī jo āp japai avrah nām japāvai. ||2|| (305,SGGS)

The bani of Fourth Nanak.

In essence:  A person who claims to be a Sikh of the Satiguru should contemplate Har’s name by waking up early. Such a Sikh should make effort to praise Har and to clean himself or herself through His nectarous name. As per the teachings of the Satiguru, such a Sikh should contemplate Har’s name repeatedly. By doing so, all sins and pains go away. Then as the day begins, a Sikh should read and sing the Gurbani; thus, he or she should meditate on Har’s name. A Sikh who contemplates Har all the time is pleasing to the mind of the Guru. A Sikh upon whom my Master bestows His kindness gets the Guru’s teachings. Nanak, Har’s servant, seeks dust of the feet of such a Sikh, who remembers Har’s name and makes others to do the same.

         If we simply wake up and recite the Gurbani and do our prayer before we start our day or daily routine, but we don’t remember what the Gurbani says, our effort of reciting the Gurbani will not help us. After The Gurbani reciting, if we allow our minds to become our masters, we are spiritually doomed, because we will fall for every Maya attraction; however, if the Gurbani-teachings become our Guide, we will remain intact from the Maya influences. This way, we will remain glued to our Guru’s teachings. Why some people go to various fake Babas and Gurus? Reason is simple; they don’t want to give up anything including their insatiable desires; instead they want a support from those guides, who are already deemed in Maya. Seeking support from others is easier than changing the mind.

         As a Gursikh wakes up, his or her first choice should be to remember the Creator and His so many given gifts; by doing so, he or she should try to take a pledge not to practice falsehood, hypocrisy, and vices. Abandoning his or her self-conceit, he or she should remain humble. The act of remembering Him in the morning and then enshrining His memory in the heart during the entire day purifies the mind ( If one works at night shift, then one’s night routine becomes daily routine). Even when he or she goes to work, the attention on the Creator should be kept intact. As we drive, we keep driving though we may plan something to do after reaching our destination; in the same way, we should keep working but by remaining inclined toward His memory. If it is practiced everyday, the Gursikh becomes pleasing to the Guru, who keeps guiding him or her all the time. Getting lost in the Creator’s love, the worldly tasks are done but free of treachery, hypocrisy, deep attachment, greed, conceit, anger, greed and lust. This approach filters the mind in such a way that it never falls for any wrong act. As a Gursikh practices the Guru’s teaching, he or she also tries to inspire his or her associates to be like him or her.

         The entire slok defines the Gursikh’s life to be spent in the Creator’s love not in other pursuits that break his or her love for the Creator. Even being a breadwinner for one’s family, one remains sincere toward the Guru and His teachings. It is only possible if he or she only falls in love with the Creator. If you love the Creator, His love will fill you with virtues, but if you fall for the worldly love, it will fill you with filth of greed, attachment, anger, lust and avarice. The mind drenched in others’ slandering fails to enshrine the Creator’s love within. The Maya pursuits take all the peace of the mind, but falling in love with Him brings quietness to it and frees it from all flaws. A person who falls in love with the Creator seeks the company of those, who are alike. The Guru applauds such sincere seekers. Let us become our own judge to see how good we are at following our Guru’s words stated above.

         Now let us go further; how truly we can live in this world highly drenched in Maya? The answer lies in the following shabda of Fifth Nanak on 384 to 385, SGGS

ਆਸਾ ਮਹਲਾ ੫ ॥ ਸਾਚਿ ਨਾਮਿ ਮੇਰਾ ਮਨੁ ਲਾਗਾ ॥

ਲੋਗਨ ਸਿਉ ਮੇਰਾ ਠਾਠਾ ਬਾਗਾ ॥੧॥

Āsā mėhlā 5.

Sācẖ nām merā man lāgā.

Logan si▫o merā ṯẖāṯẖā bāgā. ||1||

Raag Asa, the Bani of Fifth Nanak.

In essence: Since my mind is attached to Prabh’s name, my dealings with the people become just formal (without any kind of attachment: just social dealings).

ਬਾਹਰਿ ਸੂਤੁ ਸਗਲ ਸਿਉ ਮਉਲਾ ॥

ਅਲਿਪਤੁ ਰਹਉ ਜੈਸੇ ਜਲ ਮਹਿ ਕਉਲਾ ॥੧॥ ਰਹਾਉ ॥

Bāhar sūṯ sagal si▫o ma▫ulā.

Alipaṯ raha▫o jaise jal mėh ka▫ulā. ||1|| rahā▫o.

Outwardly I have relationship with all, but internally I am detached like a lotus in the water. Pause.

ਮੁਖ ਕੀ ਬਾਤ ਸਗਲ ਸਿਉ ਕਰਤਾ ॥

ਜੀਅ ਸੰਗਿ ਪ੍ਰਭੁ ਅਪੁਨਾ ਧਰਤਾ ॥੨॥

Mukẖ kī bāṯ sagal si▫o karṯā.

Jī▫a sang parabẖ apunā ḏẖarṯā. ||2||

I talk to everyone, but I keep my mind fixed on my Prabh.

ਦੀਸਿ ਆਵਤ ਹੈ ਬਹੁਤੁ ਭੀਹਾਲਾ ॥

ਸਗਲ ਚਰਨ ਕੀ ਇਹੁ ਮਨੁ ਰਾਲਾ ॥੩॥

Ḏīs āvaṯ hai bahuṯ bẖīhālā.

Sagal cẖaran kī ih man rālā. ||3||

Though I look very dry in dealing with others, but my mind is utterly humble toward them (Then we are convinced that though the people we deal with are into Maya, they are there as per the Creator’s ordinance; therefore, their behavior should not anger us).

ਨਾਨਕ ਜਨਿ ਗੁਰੁ ਪੂਰਾ ਪਾਇਆ ॥

ਅੰਤਰਿ ਬਾਹਰਿ ਏਕੁ ਦਿਖਾਇਆ ॥੪॥੩॥੫੪॥

Nānak jan gur pūrā pā▫i▫ā.

Anṯar bāhar ek ḏikẖā▫i▫ā. ||4||3||54||

(384-385,SGGS)

Oh Nanak! The Guru has shown Prabh in and outside to that person, who has found the perfect Guru.

         I hope and pray that the Gurbani becomes our savior guide to keep us attached to our Creator sincerely, and we become worthy of being called “the Gursikhs”.

Wishes!

Humbly,

Gurdeep Singh