GURSOCH-The Gurbani Connection

Our Failure In Experiencing The Creator And The Guru Guidance

By G.Singh in GURBANI ARTICLES

My Sikh brothers and sisters read Gurbani every day; they are devoted to Gurbani, but I haven’t met yet anyone who can make me realize Prabh’s presence anywhere else as Sri Guru Granth Sahib does. It is interesting that we all are interested to have an experience of being with the Creator, but we fail. The reasons of our failure are not unknown to us. Gurbani also says that by merely saying or talking or studying a lot about the Creator, the experience with His presence is not materialized (59, SGGS). Studying Gurbani repeatedly, we come across some shabdas that show us a mirror; what we see in that mirror is our reflections or the background; surprisingly, the one we want to envision, the Creator, remains missing. Gurbani actually gives reasons of that: we have built a pretty strong wall of our conceit, attachment and greed that triggers many negative passions to take over us. A dear friend of mine has explained that the concepts of the Creator we have made in our minds depending on the interpretation of Gurbani to date, is not what Gurbani tells. He explains what is left out in the concept of the Creator; he has shown me why we need to see carefully the words like Gur, Gur (u) and Guroo on the basis of Gurbani Grammar; Sometimes because of our alliance with some groups, we refuge to accept anything new If anyone tries to tell us; for us, looking at other side to see a different concept of Gur, Guru and Guroo, becomes difficult, because then the concepts we have built in our minds, start tumbling down. In other words, we want to be in a denial and ready to reject outright that concept, which very well exists in Gurbani. If we look at the word Gur, in some instances, addressed to Ekkankar, we understand that it is the Creator who runs the entire show; the word Gur(u), makes it clear that it is Akalpurakh who guides the mortals through His medium, and we can easily understand that why the grace of Ekkankar is stressed repeatedly; indeed, there are some exceptions depending upon the contexts.

The Creator, Ekkankaar, is spread in and out in waves; in this universe, literally there is none but Him; the Guru says that being in the lives, the Creator experiences everything (23 SGGS), and thus Prabh knows everything. He is beyond birth because His totality cannot be curbed in “birth concept”. Prabh is said to be at His own (Japji); the Guru uses a word “swambh” for that”. His presence in waves creates energy of different kinds; this energy guides, creates and destroys. To elaborate on this is very arduous job; I shall share with you in a nut shell how He is present in us but how we fail to see His presence. In Gurbani, it is only Prabh (the Creator) and the eminent manifestation of Prabh Jyoti who are revered highly; however, the Creator is never reduced to one form. All people are deemed as good by Guru Nanak (991 SGGS); this approach doesn’t fit well in our world plagued by conflicts, and because of that, the whole issue is dragged to different directions. I know my Sikh brothers and sisters have got into various groups, and the groups they have joined have built their new worlds; however, a few glimpses of Gurbani ideology do exist in all of the groups. As they are committed to their respective groups more than anything else, they have also built strong fortress around their relative groups. Looking out of these groups has become extremely difficult for them and the freedom our Gurus have created for us, thus, is mortgaged to the group mentality. Consequently, beholding the Creator in His creation becomes very tough.

Let us for a short time, we together look at Gurbani given concepts that are above all the fortresses we live in. Please read carefully the following Gurbani verses on 275 SGGS by Fifth Nanak:

ਪਸਰਿਓ ਆਪਿ ਹੋਇ ਅਨਤ ਤਰੰਗ ॥

ਲਖੇ ਨ ਜਾਹਿ ਪਾਰਬ੍ਰਹਮ ਕੇ ਰੰਗ ॥

Pasri▫o āp ho▫e anaṯ ṯarang.

Lakẖe na jāhi pārbarahm ke rang.

In Essence: The Creator is expanded through endless waves; His plays cannot be expressed.

ਜੈਸੀ ਮਤਿ ਦੇਇ ਤੈਸਾ ਪਰਗਾਸ ॥ਪਾਰਬ੍ਰਹਮੁ ਕਰਤਾ ਅਬਿਨਾਸ ॥

Jaisī maṯ ḏe▫e ṯaisā pargās. Pārbarahm karṯā abinās.

As per Prabh’s given understanding, the mortal makes display of his mind; Akalpurakh is the Creator and He is Imperishable.

Obviously, we are advised to look at the Creator expanded in waves to the infinity and to believe that He is the Creator who is beyond death and birth. As per given intellect, we all display our understanding about Him and other things. If we study the structure of matter waves, we will certainly know how His “all pervading power” works. Gurbani also states that though the Creator permeates in His creation, but He is also separate from it (966 SGGS); this statement takes us beyond the concept of matter waves, and restricting Him to merely matter appears then a fallacy.

Now let us look at the following shabda on 831 in Raag Bilawal by First Nanak:

ਨਿਕਟਿ ਵਸੈ ਦੇਖੈ ਸਭੁ ਸੋਈ ॥ ਗੁਰਮੁਖਿ ਵਿਰਲਾ ਬੂਝੈ ਕੋਈ ॥

ਵਿਣੁ ਭੈ ਪਇਐ ਭਗਤਿ ਨ ਹੋਈ ॥ ਸਬਦਿ ਰਤੇ ਸਦਾ ਸੁਖੁ ਹੋਈ ॥੧॥

Nikat vasai ḏekẖai sabẖ so▫ī. Gurmukẖ virlā būjẖai ko▫ī.

Viṇ bẖai pa▫i▫ai bẖagaṯ na ho▫ī. Sabaḏ raṯe saḏā sukẖ ho▫ī. ||1||

In Essence: Akalpurakh lives close by, and only He takes care of all. A rare Guru follower understands this. Without developing the fear of the Creator, His devotion is not possible (fear of His being present and to avoid evil acts). By getting drenched in the Guru Shabada (that teaches how to love and praise Him and how to respect and fear Him), ever peace is obtained.

In above verses, the Guru gives divine knowledge about His all pervading reality and he guides us how to rightfully perform His devotion to secure ever peace.

ਪਰਮਾਤਮਾ (ਹਰੇਕ ਜੀਵ ਦੇ) ਨੇੜੇ ਵੱਸਦਾ ਹੈ, ਉਹ ਆਪ ਹੀ ਹਰੇਕ ਦੀ ਸੰਭਾਲ ਕਰਦਾ ਹੈ, ਪਰ ਇਹ ਭੇਤ ਕੋਈ ਵਿਰਲਾ ਬੰਦਾ ਸਮਝਦਾ ਹੈ ਜੋ ਗੁਰੂ ਦੇ ਸਨਮੁਖ ਰਹਿ ਕੇ ਨਾਮ ਜਪਦਾ ਹੈ। ਜਿਤਨਾ ਚਿਰ (ਇਹ) ਡਰ ਪੈਦਾ ਹੋਵੇ (ਕਿ ਉਹ ਹਰ ਵੇਲੇ ਨੇੜੇ ਵੇਖ ਰਿਹਾ ਹੈ) ਪਰਮਾਤਮਾ ਦੀ ਭਗਤੀ ਨਹੀਂ ਹੋ ਸਕਦੀ। ਜੇਹੜੇ ਬੰਦੇ ਗੁਰੂ ਦੇ ਸ਼ਬਦ ਦੀ ਰਾਹੀਂ (ਨਾਮ-ਰੰਗ ਵਿਚ) ਰੰਗੇ ਜਾਂਦੇ ਹਨ ਉਹਨਾਂ ਨੂੰ ਸਦਾ ਆਤਮਕ ਆਨੰਦ ਮਿਲਦਾ ਹੈ।੧।

ਐਸਾ ਗਿਆਨੁ ਪਦਾਰਥੁ ਨਾਮੁ ॥ ਗੁਰਮੁਖਿ ਪਾਵਸਿ ਰਸਿ ਰਸਿ ਮਾਨੁ ॥੧॥ ਰਹਾਉ ॥

Aisā gi▫ān paḏārath nām. Gurmukẖ pāvas ras ras mān. ||1|| rahā▫o.

In Essence: Such is the divine knowledge of His Naamu that the Guru follower obtains honor by getting drenched in His love. (Pause)

ਗਿਆਨੁ = (ਪਰਮਾਤਮਾ ਨਾਲ) ਡੂੰਘੀ ਸਾਂਝ। ਗੁਰਮੁਖਿ = ਉਹ ਮਨੁੱਖ ਜੋ ਗੁਰੂ ਵਲ ਮੂੰਹ ਰੱਖਦਾ ਹੈ। ਪਾਵਸਿ = ਹਾਸਲ ਕਰੇਗਾ। ਰਸਿ = (ਨਾਮ ਦੇ) ਰਸ ਵਿਚ। ਰਸਿ = ਰਸ ਕੇ, ਭਿੱਜ ਕੇ। ਮਾਨੁ = ਆਦਰ।੧।ਰਹਾਉ।

ਪਰਮਾਤਮਾ ਦਾ ਨਾਮ ਇਕ ਅਜੇਹਾ (ਸ੍ਰੇਸ਼ਟ) ਪਦਾਰਥ ਹੈ ਜੋ ਪਰਮਾਤਮਾ ਨਾਲ ਡੂੰਘੀ ਸਾਂਝ ਪੈਦਾ ਕਰ ਦੇਂਦਾ ਹੈ। ਜੇਹੜਾ ਮਨੁੱਖ ਗੁਰੂ ਦੇ ਸਨਮੁਖ ਹੋ ਕੇ (ਇਹ ਪਦਾਰਥ) ਹਾਸਲ ਕਰਦਾ ਹੈ, ਉਹ (ਇਸ ਦੇ) ਰਸ ਵਿਚ ਭਿੱਜ ਕੇ (ਲੋਕ ਪਰਲੋਕ ਵਿਚ) ਆਦਰ ਪਾਂਦਾ ਹੈ।੧।ਰਹਾਉ।

ਗਿਆਨੁ ਗਿਆਨੁ ਕਥੈ ਸਭੁ ਕੋਈ ॥ ਕਥਿ ਕਥਿ ਬਾਦੁ ਕਰੇ ਦੁਖੁ ਹੋਈ ॥

ਕਥਿ ਕਹਣੈ ਤੇ ਰਹੈ ਨ ਕੋਈ ॥ ਬਿਨੁ ਰਸ ਰਾਤੇ ਮੁਕਤਿ ਨ ਹੋਈ ॥੨॥

Gi▫ān gi▫ān kathai sabẖ ko▫ī. Kath kath bāḏ kare ḏukẖ ho▫ī.

Kath kahṇai ṯe rahai na ko▫ī. Bin ras rāṯe mukaṯ na ho▫ī. ||2||

In Essence: Everybody talks about divine knowledge about the Creator. Indulging in arguments brings pain.( as a person gets into argument about all this, he or she endures pain. Truth is this that a person interested only in arguments, just cannot stay away from such arguments because of the habit); however, without getting drenched in His love, no one gets liberated.

Above verses are very important to look at the reason why we become stagnant in spiritual progression. After studying about divine knowledge, instead of utilizing that divine knowledge given by the Guru for spiritual progress, we get into an argument with others to state that we know better than others; this becomes our habit and we become stagnant in spiritual progression, How to utilize that knowledge for our goal, is reduced to satisfy “the self”

ਕਥੈ = ਆਖਦਾ ਹੈ। ਸਭੁ ਕੋਈ = ਹਰੇਕ ਜੀਵ। ਕਥਿ ਕਥਿ = (ਗਿਆਨ = ਚਰਚਾ) ਆਖ ਆਖ ਕੇ। ਬਾਦੁ = ਚਰਚਾ। ਕਥਿ = ਕਥ ਕੇ, ਆਖ ਕੇ। ਕਹਣੈ ਤੇ = ਕਹਿਣ ਤੋਂ, ਚਰਚਾ ਕਰਨ ਤੋਂ। ਰਹੈ ਨ = ਹਟਦਾ ਨਹੀਂ। ਮੁਕਤਿ = (ਵਿਕਾਰਾਂ ਤੋਂ) ਖ਼ਲਾਸੀ।੨।

(ਜ਼ਬਾਨੀ ਜ਼ਬਾਨੀ ਤਾਂ) ਹਰ ਕੋਈ ਆਖਦਾ ਹੈ (ਕਿ ਮੈਨੂੰ ਪਰਮਾਤਮਾ ਦਾ) ਗਿਆਨ (ਪ੍ਰਾਪਤ ਹੋ ਗਿਆ ਹੈ,) ਗਿਆਨ (ਮਿਲ ਗਿਆ ਹੈ), (ਜਿਉਂ ਜਿਉਂ ਗਿਆਨ ਗਿਆਨ) ਆਖ ਕੇ ਚਰਚਾ ਕਰਦਾ ਹੈ (ਉਸ ਚਰਚਾ ਵਿਚੋਂ) ਕਲੇਸ਼ ਹੀ ਪੈਦਾ ਹੁੰਦਾ ਹੈ। ਚਰਚਾ ਕਰ ਕੇ (ਅਜੇਹੀ ਆਦਤ ਪੈ ਜਾਂਦੀ ਹੈ ਕਿ) ਚਰਚਾ ਕਰਨ ਤੋਂ ਜੀਵ ਹਟਦਾ ਭੀ ਨਹੀਂ। (ਪਰ ਚਰਚਾ ਤੋਂ ਕੋਈ ਆਤਮਕ ਆਨੰਦ ਨਹੀਂ ਮਿਲਦਾ, ਕਿਉਂਕਿ) ਪਰਮਾਤਮਾ ਦੇ ਨਾਮ-ਰਸ ਵਿਚ ਰੰਗੇ ਜਾਣ ਤੋਂ ਬਿਨਾ ਵਿਕਾਰਾਂ ਤੋਂ ਖ਼ਲਾਸੀ ਨਹੀਂ ਮਿਲਦੀ।੨।

ਗਿਆਨੁ ਧਿਆਨੁ ਸਭੁ ਗੁਰ ਤੇ ਹੋਈ ॥ ਸਾਚੀ ਰਹਤ ਸਾਚਾ ਮਨਿ ਸੋਈ ॥

ਮਨਮੁਖ ਕਥਨੀ ਹੈ ਪਰੁ ਰਹਤ ਨ ਹੋਈ ॥ ਨਾਵਹੁ ਭੂਲੇ ਥਾਉ ਨ ਕੋਈ ॥੩॥

Gi▫ān ḏẖi▫ān sabẖ gur ṯe ho▫ī. Sācẖī rahaṯ sācẖā man so▫ī.

Manmukẖ kathnī hai par rahaṯ na ho▫ī. Nāvhu bẖūle thā▫o na ko▫ī. ||3||

In Essence: The Divine knowledge and meditation are leaned from the Guru. (As per the Guru – guidance) When we make our lives sublime, then Akalpurakh abides within us. The mind – slaves just talk but do not practice what they say. Thus, forgetting Prabh Naam, they obtain no place of stability.

The Guru is a medium between the Creator and us (Gurbani also addresses the Guru as broker: 964, SGGS); to become one with the Creator, first we need to get rid of our conceit that magnifies our sense of “self”; Gurbani advises us to live like a dead person which means by surrendering to the Guru and Akalpurakh, we should become embodiment of humbleness; it is a path we need to tread on first. Once we have obtained the divine knowledge from shabdu Guru, we do not need to indulge into argument; instead, we should try to apply that knowledge to guide our ways of living. In the guided life by the Guru, Hari Naamu – praise is a part and parcel to see the Creator in all regardless the way of living and thinking of different people.

In the following verses, the Guru points out the mind- slaves’ fall; there is very good advice for us who intend to follow our Guru:

ਗੁਰ ਤੇ = ਗੁਰੂ ਤੋਂ, ਗੁਰੂ ਪਾਸੋਂ। ਧਿਆਨੁ = ਪ੍ਰਭੂ ਵਿਚ ਸੁਰਤਿ ਦਾ ਟਿਕਾਓ। ਰਹਤ = ਰਹਿਣੀ, ਆਚਰਨ। ਸਾਚਾ = ਸਦਾ-ਥਿਰ ਪ੍ਰਭੂ। ਮਨਿ = ਮਨ ਵਿਚ। ਪਰੁ = ਪਰੰਤੂ। ਨਾਵਹੁ = ਨਾਮ ਤੋਂ।੩।

ਪਰਮਾਤਮਾ ਨਾਲ ਡੂੰਘੀ ਸਾਂਝ ਤੇ ਉਸ ਵਿਚ ਸੁਰਤਿ ਦਾ ਟਿਕਾਉ-ਇਹ ਸਭ ਕੁਝ ਗੁਰੂ ਤੋਂ ਹੀ ਮਿਲਦਾ ਹੈ। (ਜਿਸ ਨੂੰ ਮਿਲਦਾ ਹੈ ਉਸ ਦੀ) ਰਹਿਣੀ ਪਵਿਤ੍ਰ ਹੋ ਜਾਂਦੀ ਹੈ ਉਸ ਦੇ ਮਨ ਵਿਚ ਉਹ ਸਦਾ-ਥਿਰ ਪ੍ਰਭੂ ਵੱਸ ਪੈਂਦਾ ਹੈ। ਆਪਣੇ ਮਨ ਦੇ ਪਿੱਛੇ ਤੁਰਨ ਵਾਲਾ ਬੰਦਾ (ਗਿਆਨ ਦੀਆਂ ਨਿਰੀਆਂ) ਗੱਲਾਂ ਹੀ ਕਰਦਾ ਹੈ, ਪਰ ਉਸ ਦੀ ਰਹਿਣੀ (ਪਵਿਤ੍ਰ) ਨਹੀਂ ਹੁੰਦੀ। ਪਰਮਾਤਮਾ ਦੇ ਨਾਮ ਤੋਂ ਖੁੰਝੇ ਹੋਏ ਨੂੰ (ਮਾਇਆ ਦੀ ਭਟਕਣ ਤੋਂ ਬਚਣ ਲਈ) ਕੋਈ ਆਸਰਾ ਨਹੀਂ ਮਿਲਦਾ।੩।

ਮਨੁ ਮਾਇਆ ਬੰਧਿਓ ਸਰ ਜਾਲਿ ॥ ਘਟਿ ਘਟਿ ਬਿਆਪਿ ਰਹਿਓ ਬਿਖੁ ਨਾਲਿ ॥

ਜੋ ਆਂਜੈ ਸੋ ਦੀਸੈ ਕਾਲਿ ॥ ਕਾਰਜੁ ਸੀਧੋ ਰਿਦੈ ਸਮ੍ਹ੍ਹਾਲਿ ॥੪॥

Man mā▫i▫ā banḏẖi▫o sar jāl. Gẖat gẖat bi▫āp rahi▫o bikẖ nāl.

Jo āŉjai so ḏīsai kāl. Kāraj sīḏẖo riḏai samĥāl. ||4||

In essence: The mind is caught in a net of Maya; though Prabh permeates in all, Maya poison too remains in all; the one who is brought into this world, is destined to die, and by contemplating the Creator in the heart, the goal (of uniting with Pabh) is attained.

It is now clear that as Prabh permeates in everyone, Maya also remains present to poison everyone; there are two now with us, Prabh and Maya; to be one with Prabh, we need to eradicate the presence of Maya. Here lies the answer behind our failure in envisioning the Creator. What we wear, what we do in the name of our religion and what we claim in context of our spiritual progress are all fake if Maya and its influences remain guiding us.

ਸਰ ਜਾਲਿ = (ਮੋਹ ਦੇ) ਤੀਰਾਂ ਦੇ ਜਾਲ ਵਿਚ। ਬੰਧਿਓ = ਬੰਨਿ੍ਹਆ ਹੋਇਆ ਹੈ। ਬਿਖੁ = ਮਾਇਆ-ਜ਼ਹਿਰ। ਆਂਜੈ = ਲਿਆਇਆ ਜਾਂਦਾ ਹੈ, ਜੰਮਦਾ ਹੈ। ਕਾਲਿ = ਕਾਲ ਵਿਚ, ਕਾਲ ਦੇ ਵੱਸ ਵਿਚ, ਆਤਮਕ ਮੌਤ ਦੇ ਅਧੀਨ। ਕਾਰਜੁ = (ਮਨੁੱਖਾ ਜੀਵਨ ਵਿਚ ਕਰਣ-ਯੋਗ) ਕੰਮ। ਸੀਧੋ = ਸਫਲ।੪।

ਮਾਇਆ ਨੇ (ਜੀਵਾਂ ਦੇ) ਮਨ ਨੂੰ (ਮੋਹ ਦੇ) ਤੀਰਾਂ ਦੇ ਜਾਲ ਵਿਚ ਬੰਨਿ੍ਹਆ ਹੋਇਆ ਹੈ। (ਭਾਵੇਂ ਪਰਮਾਤਮਾ) ਹਰੇਕ ਸਰੀਰ ਵਿਚ ਮੌਜੂਦ ਹੈ, ਪਰ (ਮਾਇਆ ਦੇ ਮੋਹ ਦਾ) ਜ਼ਹਿਰ ਭੀ ਹਰੇਕ ਦੇ ਅੰਦਰ ਹੀ ਹੈ, (ਇਸ ਵਾਸਤੇ) ਜੋ ਭੀ (ਜਗਤ ਵਿਚ) ਜੰਮਦਾ ਹੈ ਉਹ ਆਤਮਕ ਮੌਤ ਦੇ ਵੱਸ ਵਿਚ ਦਿੱਸ ਰਿਹਾ ਹੈ। ਪਰਮਾਤਮਾ ਨੂੰ ਹਿਰਦੇ ਵਿਚ ਯਾਦ ਕਰਨ ਨਾਲ ਹੀ (ਮਨੁੱਖਾ ਜੀਵਨ ਵਿਚ) ਕਰਨ-ਜੋਗ ਕੰਮ ਸਿਰੇ ਚੜ੍ਹਦਾ ਹੈ।੪।

ਸੋ ਗਿਆਨੀ ਜਿਨਿ ਸਬਦਿ ਲਿਵ ਲਾਈ ॥ ਮਨਮੁਖਿ ਹਉਮੈ ਪਤਿ ਗਵਾਈ ॥

ਆਪੇ ਕਰਤੈ ਭਗਤਿ ਕਰਾਈ ॥ ਗੁਰਮੁਖਿ ਆਪੇ ਦੇ ਵਡਿਆਈ ॥੫॥

So gi▫ānī jin sabaḏ liv lā▫ī. Manmukẖ ha▫umai paṯ gavā▫ī.

Āpe karṯai bẖagaṯ karā▫ī. Gurmukẖ āpe ḏe vadi▫ā▫ī. ||5||

In Essence: Only that person is a divine scholar who is enveloped in the Guru Shabada. The mind slaves lose their honor because of their self conceit. Only the Creator causes the mortal to do His devotion. Thus, only the Creator blesses the Guru follower with glory.

The Divine knowledge is that because of which one becomes one with the Creator; otherwise, it is just a net of words uttered or written by people. Self conceit leads to loss.

ਜਿਨਿ = ਜਿਸ ਨੇ। ਲਿਵ = ਲਗਨ। ਪਤਿ = ਇੱਜ਼ਤ। ਕਰਤੈ = ਕਰਤਾਰ ਨੇ।੫।

ਉਹੀ ਮਨੁੱਖ ਗਿਆਨ-ਵਾਨ (ਅਖਵਾ ਸਕਦਾ) ਹੈ ਜਿਸ ਨੇ ਗੁਰੂ ਦੇ ਸ਼ਬਦ ਦੀ ਰਾਹੀਂ ਪ੍ਰਭੂ-ਚਰਨਾਂ ਵਿਚ ਸੁਰਤਿ ਜੋੜੀ ਹੈ। ਆਪਣੇ ਮਨ ਦੇ ਪਿੱਛੇ ਤੁਰਨ ਵਾਲਾ ਮਨੁੱਖ ਹਉਮੈ ਦੇ ਅਧੀਨ ਰਹਿ ਕੇ ਆਪਣੀ ਇੱਜ਼ਤ ਗਵਾਂਦਾ ਹੈ। (ਪਰ ਜੀਵ ਦੇ ਭੀ ਕੀਹ ਵੱਸ?) ਪਰਮਾਤਮਾ ਆਪ ਹੀ ਆਪਣੀ ਭਗਤੀ (ਜੀਵਾਂ ਪਾਸੋਂ) ਕਰਾਂਦਾ ਹੈ, ਆਪ ਹੀ (ਜੀਵ ਨੂੰ) ਗੁਰੂ ਦੇ ਸਨਮੁਖ ਕਰ ਕੇ ਵਡਿਆਈ ਦੇਂਦਾ ਹੈ।੫।

ਰੈਣਿ ਅੰਧਾਰੀ ਨਿਰਮਲ ਜੋਤਿ ॥ ਨਾਮ ਬਿਨਾ ਝੂਠੇ ਕੁਚਲ ਕਛੋਤਿ ॥

ਬੇਦੁ ਪੁਕਾਰੈ ਭਗਤਿ ਸਰੋਤਿ ॥ ਸੁਣਿ ਸੁਣਿ ਮਾਨੈ ਵੇਖੈ ਜੋਤਿ ॥੬॥

Raiṇ anḏẖārī nirmal joṯ. Nām binā jẖūṯẖe kucẖal kacẖẖoṯ.

Beḏ pukārai bẖagaṯ saroṯ. Suṇ suṇ mānai vekẖai joṯ. ||6||

In Essence: Life – night is dark but Prabh’s pure light is illuminating. Without Naam, the people become false, filthy and low. The teachings of Veda ask the mortals to get into His devotion. Those ones, who listen and believe what is actually said, can see the light of the Creator (all over).

The Guru is giving very good example of that teaching of Veda, which advises the mortal to concentrate on Naamu only. All other add-on stuff leads to duality; that is why a specific teaching of Veda is referred to; Instead of believing in the all pervading Creator, when the mortals worship His created entities, they go away from Him. Note down the word, “Mannai” believes what is said and heard? The answer is to concentrate on All Pervading Creator.

ਰੈਣਿ = (ਜ਼ਿੰਦਗੀ ਦੀ) ਰਾਤ। ਕੁਚਲ = ਗੰਦੇ। ਕਛੋਤਿ = ਭੈੜੀ ਛੂਤ ਵਾਲੇ। ਸਰੋਤਿ = ਸਿੱਖਿਆ। ਮਾਨੈ = ਮੰਨਦਾ ਹੈ, ਸਰਧਾ ਲਿਆਉਂਦਾ ਹੈ।੬।

(ਸਿਮਰਨ ਤੋਂ ਬਿਨਾ ਮਨੁੱਖ ਦੀ ਉਮਰ) ਇਕ ਹਨੇਰੀ ਰਾਤ ਹੈ, ਪਰਮਾਤਮਾ ਦੀ ਜੋਤਿ ਦੇ ਪਰਗਟ ਹੋਣ ਨਾਲ ਹੀ ਇਹ ਰੌਸ਼ਨ ਹੋ ਸਕਦੀ ਹੈ। ਨਾਮ ਤੋਂ ਵਾਂਜੇ ਹੋਏ ਬੰਦੇ ਝੂਠੇ ਹਨ ਗੰਦੇ ਹਨ ਤੇ ਭੈੜੀ ਛੂਤ ਵਾਲੇ ਹਨ, (ਭਾਵ, ਹੋਰਨਾਂ ਨੂੰ ਭੀ ਕੁਰਾਹੇ ਪਾ ਦੇਂਦੇ ਹਨ)। ਵੇਦ ਆਦਿਕ ਹਰੇਕ ਧਰਮ-ਪੁਸਤਕ ਭਗਤੀ ਦੀ ਸਿੱਖਿਆ ਹੀ ਪੁਕਾਰ ਪੁਕਾਰ ਕੇ ਦੱਸਦਾ ਹੈ। ਜੋ ਜੋ ਜੀਵ ਇਸ ਸਿੱਖਿਆ ਨੂੰ ਸੁਣ ਸੁਣ ਕੇ ਸਰਧਾ ਲਿਆਉਂਦਾ ਹੈ ਉਹ ਰੱਬੀ ਜੋਤਿ ਨੂੰ (ਹਰ ਥਾਂ) ਵੇਖਦਾ ਹੈ।੬।

ਸਾਸਤ੍ਰ ਸਿਮ੍ਰਿਤਿ ਨਾਮੁ ਦ੍ਰਿੜਾਮੰ ॥ ਗੁਰਮੁਖਿ ਸਾਂਤਿ ਊਤਮ ਕਰਾਮੰ ॥

ਮਨਮੁਖਿ ਜੋਨੀ ਦੂਖ ਸਹਾਮੰ ॥ ਬੰਧਨ ਤੂਟੇ ਇਕੁ ਨਾਮੁ ਵਸਾਮੰ ॥੭॥

Sāsṯar simriṯ nām ḏariṛ▫ām. Gurmukẖ sāŉṯ ūṯam karāmaŉ.

Manmukẖ jonī ḏūkẖ sahāmaŉ. Banḏẖan ṯūte ik nām vasāmaŉ. ||7||

In Essence: The Simritis and the Shastras stress on Naamu – meditation. Through the Guru, one obtains peace by doing sublime deed (In Gurbani, sublime deed is contemplating Naamu and praising Prabh). The mind slaves endure the pain of existences. By enshrining only Prabh’s Naamu within, the bonds are shattered.

The sublime deed referred in above mentioned scriptures is to concentrate on Prabh’s Naamu. Sublime deed of praising and meditating on Naamu brings peace; all other lists of rituals and rites lead to duality.

ਦ੍ਰਿੜਾਮੰ = ਦ੍ਰਿੜ੍ਹ ਕਰਾਂਦੇ ਹਨ, ਤਾਕੀਦ ਕਰਦੇ ਹਨ। ਊਤਮਾ ਕਰਮੰ = ਸ੍ਰੇਸ਼ਟ ਕਰਮ। ਵਸਾਮੰ = ਵਸਾਇਆਂ।੭।

ਸਿਮ੍ਰਿਤੀਆਂ ਸ਼ਾਸਤ੍ਰ ਆਦਿਕ ਧਰਮ-ਪੁਸਤਕ ਭੀ ਨਾਮ ਸਿਮਰਨ ਦੀ ਤਾਕੀਦ ਕਰਦੇ ਹਨ, ਜੇਹੜੇ ਮਨੁੱਖ ਗੁਰੂ ਦੀ ਸਰਨ ਪੈ ਕੇ ਸਿਮਰਦੇ ਹਨ ਉਹਨਾਂ ਦੇ ਅੰਦਰ ਸ਼ਾਂਤੀ ਪੈਦਾ ਹੁੰਦੀ ਹੈ, ਉਹਨਾਂ ਦੀ ਰਹਿਣੀ ਸ਼੍ਰੇਸ਼ਟ ਹੋ ਜਾਂਦੀ ਹੈ। ਆਪਣੇ ਮਨ ਦੇ ਪਿੱਛੇ ਤੁਰਨ ਵਾਲੇ ਬੰਦੇ ਜਨਮ ਮਰਨ ਦੇ ਦੁੱਖ ਸਹਾਰਦੇ ਹਨ, ਇਹ ਬੰਧਨ ਤਦੋਂ ਹੀ ਟੁੱਟਦੇ ਹਨ ਜੇ ਪਰਮਾਤਮਾ ਦੇ ਨਾਮ ਨੂੰ ਹਿਰਦੇ ਵਿਚ ਵਸਾਇਆ ਜਾਏ।੭।

ਮੰਨੇ ਨਾਮੁ ਸਚੀ ਪਤਿ ਪੂਜਾ ॥ ਕਿਸੁ ਵੇਖਾ ਨਾਹੀ ਕੋ ਦੂਜਾ ॥

ਦੇਖਿ ਕਹਉ ਭਾਵੈ ਮਨਿ ਸੋਇ ॥ ਨਾਨਕੁ ਕਹੈ ਅਵਰੁ ਨਹੀ ਕੋਇ ॥੮॥੧॥

Manne nām sacẖī paṯ pūjā. Kis vekẖā nāhī ko ḏūjā.

Ḏekẖ kaha▫o bẖāvai man so▫e. Nānak kahai avar nahī ko▫e. ||8||1||

In Essence: Believing in His Naam is real worship, and it brings honor. Nanak says: I do not see other than the Creator out there. Seeing Him all around, I praise Him and the Creator pleases to my mind. And, there is none other than the Creator.

Many of the interpreters take meaning of “ ਨਾਨਕੁ ਕਹੈ ਅਵਰੁ ਨਹੀ ਕੋਇ Nānak kahai avar nahī ko▫e.” as “there is no equal to Prabh”; I feel the Guru stresses his own idea stressed in Japji (ਜੇਤਾ ਕੀਤਾ ਤੇਤਾ ਨਾਉ ॥ Jeṯā kīṯā ṯeṯā nā▫o. All is creation is His Naamu manifestation 4, SGGS); having faith in Naamu is getting absorbed in Him, and when He is believed to that extent, nothing is seen but Him.

ਸਚੀ = ਸਦਾ-ਥਿਰ ਰਹਿਣ ਵਾਲੀ। ਪਤਿ = ਇੱਜ਼ਤ। ਵੇਖਾ = ਮੈਂ ਵੇਖਾਂ। ਦੇਖਿ = ਵੇਖ ਕੇ। ਕਹਉ = ਮੈਂ ਆਖਦਾ ਹਾਂ, ਮੈਂ ਸਿਫ਼ਤਿ-ਸਾਲਾਹ ਕਰਦਾ ਹਾਂ। ਭਾਵੈ = ਪਿਆਰਾ ਲੱਗਦਾ ਹੈ। ਸੋਇ = ਉਹ ਪ੍ਰਭੂ।੮।

ਪਰਮਾਤਮਾ ਤੋਂ ਬਿਨਾ ਕੋਈ ਹੋਰ (ਉਸ ਵਰਗਾ) ਨਹੀਂ ਹੈ, ਜੇਹੜਾ ਬੰਦਾ ਉਸ ਦੇ ਨਾਮ ਨੂੰ (ਆਪਣੇ ਹਿਰਦੇ ਵਿਚ) ਦ੍ਰਿੜ੍ਹ ਕਰਦਾ ਹੈ ਉਸ ਨੂੰ ਸੱਚੀ ਇੱਜ਼ਤ ਮਿਲਦੀ ਹੈ, ਉਸ ਦਾ ਆਦਰ ਹੁੰਦਾ ਹੈ। ਨਾਨਕ ਆਖਦਾ ਹੈ-ਮੈਂ ਹਰ ਥਾਂ ਉਸੇ ਨੂੰ ਵੇਖਦਾ ਹਾਂ, ਉਸ ਤੋਂ ਬਿਨਾ ਉਸ ਵਰਗਾ ਕੋਈ ਹੋਰ ਨਹੀਂ ਹੈ। ਉਸ ਨੂੰ (ਹਰ ਥਾਂ) ਵੇਖ ਕੇ ਮੈਂ ਉਸ ਦੀ ਸਿਫ਼ਤਿ-ਸਾਲਾਹ ਕਰਦਾ ਹਾਂ, ਉਹੀ ਮੈਨੂੰ ਆਪਣੇ ਮਨ ਵਿਚ ਪਿਆਰਾ ਲੱਗਦਾ ਹੈ।੮।੧।

Gurbani stresses that with us Prabh exists along with Maya, and we need necessary guidance from the Guru; today, we, Sikhs, have our Shabdu Guru, Sri Guru Granth Sahib, and we need guidance from Gurbani. The Guru states the presence of Naamu within and out, on 79, SGGS:

ਜਲਿ ਥਲਿ ਪੂਰਿ ਰਹਿਆ ਬਨਵਾਰੀ ਘਟਿ ਘਟਿ ਨਦਰਿ ਨਿਹਾਲੇ ॥

Jal thal pūr rahi▫ā banvārī gẖat gẖat naḏar nihāle.

In Essence: The Master of the world is pervading fully the oceans and lands, and He, being in every hearts, takes care of all with graceful glance.

ਬਨਵਾਰੀ = ਜਗਤ ਦਾ ਮਾਲਕ। ਘਟਿ ਘਟਿ = ਹਰੇਕ ਘਟ ਵਿਚ। ਨਿਹਾਲੇ = ਵੇਖਦਾ ਹੈ।
(ਹੇ ਮੇਰੇ ਮਨ!) ਜਗਤ ਦਾ ਮਾਲਕ ਪ੍ਰਭੂ ਜਲ ਵਿਚ ਧਰਤੀ ਵਿਚ ਹਰ ਥਾਂ ਭਰਪੂਰ ਹੈ, ਉਹ ਹਰੇਕ ਸਰੀਰ ਵਿਚ (ਵਿਆਪਕ ਹੋ ਕੇ ਮਿਹਰ ਦੀ) ਨਿਗਾਹ ਨਾਲ (ਹਰੇਕ ਨੂੰ) ਵੇਖਦਾ ਹੈ।

ਨਾਨਕੁ ਸਿਖ ਦੇਇ ਮਨ ਪ੍ਰੀਤਮ ਸਾਧਸੰਗਿ ਭ੍ਰਮੁ ਜਾਲੇ ॥੧॥

Nānak sikẖ ḏe▫e man parīṯam sāḏẖsang bẖaram jāle. ||1||

Oh mind! Nanak counsels you: by going in the company of Prabh’s devotees, you should end your wandering.

ਸਿਖ = ਸਿੱਖਿਆ। ਦੇਇ = ਦੇਂਦਾ ਹੈ। ਜਾਲੇ = ਜਾਲਿ, ਸਾੜ ਦੇਹ ॥੧॥
ਹੇ ਪਿਆਰੇ ਮਨ! ਨਾਨਕ (ਤੈਨੂੰ) ਸਿੱਖਿਆ ਦੇਂਦਾ ਹੈ-ਸਾਧ ਸੰਗਤ ਵਿਚ ਰਹਿ ਕੇ ਆਪਣੀ ਭਟਕਣਾ ਨਾਸ ਕਰ ॥੧॥

This is our Guru’s call; following what he says is our choice; if duality is dearer to us than his advice, we cannot experience what is said in above verses and obviously we have turned our backs to our Guru. Tenth Nanak showed us how to do self defense while sticking to this very concept; whenever, an attacker ran away, the Guru prohibited his Sikhs to follow that guy to kill him. We just don’t get it.

We have the Guru, Sri Guru Granth Sahib; let us learn from our Guru more about the creator. Go on 877, SGGS. The Guru guides us toward Him and asks us to unlock the locks on the doors we ourselves have installed behind Him. Totally it depends on us if really we are willing to unlock those doors; the Guru’s blessings are on us. Our Guru clarifies the reasons why we are locked out, why we remain separated from Him and a way out to overcome all that. If we learn this fact but do not do any effort (the Gur Seva) to tread on the Guru shown path, we haven’t met the Guru. I have heard many people saying “He is with us”, question still remains then why still do we crave for praise, why do we lose temper, why do we show greed and keep chasing the temptations as they come by? Now let’s dump all knowledge we have about Him and listen to our Guru.

ਰਾਮਕਲੀ ਮਹਲਾ ੧ ॥

ਜਿਤੁ ਦਰਿ ਵਸਹਿ ਕਵਨੁ ਦਰੁ ਕਹੀਐ ਦਰਾ ਭੀਤਰਿ ਦਰੁ ਕਵਨੁ ਲਹੈ ॥

ਜਿਸੁ ਦਰ ਕਾਰਣਿ ਫਿਰਾ ਉਦਾਸੀ ਸੋ ਦਰੁ ਕੋਈ ਆਇ ਕਹੈ ॥੧॥

Rāmkalī mėhlā 1.

Jiṯ ḏar vasėh kavan ḏar kahī▫ai ḏarā bẖīṯar ḏar kavan lahai.

Jis ḏar kāraṇ firā uḏāsī so ḏar ko▫ī ā▫e kahai. ||1||

Raag Ramkali, Bani of First Nanak.

In Essence: Where is the place Waheguroo resides, who can find that place? Is there anyone who can tell me about the place for which I have turned sadly?

Now look at the goal? The mind is being sadly for Him; in such a state of mind, longing to meet the Creator is at its peak. Above stated questions are answered, just stay on the process of the idea.

ਕਿਨ ਬਿਧਿ ਸਾਗਰੁ ਤਰੀਐ ॥ ਜੀਵਤਿਆ ਨਹ ਮਰੀਐ ॥੧॥ ਰਹਾਉ ॥

Kin biḏẖ sāgar ṯarī▫ai. Jīvṯi▫ā nah marī▫ai. ||1|| rahā▫o.

In Essence: How the Ocean (worldly Maya Ocean) can be swum across? While being alive, one cannot die (Pause)

We live in this world totally affected with the three facets of Maya; it is not that easy while living right in it to become detached; however, the Guru guides us through it. The Guru makes us aware that it is not simple to become detached while living in Maya dominated world and also tells us that this is the only way out.

Above was the question, now comes the answer, follow the idea:

ਦੁਖੁ ਦਰਵਾਜਾ ਰੋਹੁ ਰਖਵਾਲਾ ਆਸਾ ਅੰਦੇਸਾ ਦੁਇ ਪਟ ਜੜੇ ॥

ਮਾਇਆ ਜਲੁ ਖਾਈ ਪਾਣੀ ਘਰੁ ਬਾਧਿਆ ਸਤ ਕੈ ਆਸਣਿ ਪੁਰਖੁ ਰਹੈ ॥੨॥

Ḏukẖ ḏarvājā rohu rakẖvālā āsā anḏesā ḏu▫e pat jaṛe.

Mā▫i▫ā jal kẖā▫ī pāṇī gẖar bāḏẖi▫ā saṯ kai āsaṇ purakẖ rahai. ||2||

In Essence: Pain is the door and wrath is its guard; two shutters of the door are made of hope and anxiety. Close to it is moat of Maya (worldly materialistic attachments) that has seized the house, and there between, Akalpurakh exists.

To cross this Maya ocean, first step is to overcome pain and wrath by accepting His Hukam (Nanak Hukmai je bujhai ta haomai kahai n koe: Nanak says if Prabh’s Ordinance is understood, there will be no ego- Japji); pains come when self conceit exists in the heart and His Ordinance is looked as per ones’ own convenience. The mind remains filled with peace if His Hukam is taken as it comes. When this is done, the door is unlocked; now comes the moat of Maya, which is made of materialistic attachment supported by greed and negative passions. If that is destroyed by showing love toward Him not toward Maya and obeying Him without complaining, His presence becomes a possible fact.

Here is the problem: we build a hope, then we start nourishing it; in pursuit of seeing it materialized, we get into anxiety and start worrying about it. As a result of it, anxiety grows (the door is fortified). The Guru says that by getting into anxiety, nothing is established; just plan and work on it, but never ever stick into it. There should be nothing that can bother us then. Neither in joy nor in pain, we should lose our balance of peaceful mind. Regardless the outcome of our efforts, our mind should not suffer. All what comes should be taken as His ordinance. If we work hard but don’t get for what we worked hard, never ever let it affect us. Done is done, start again. This appears strange but this is the way the Saints of the Creator take everything.

ਕਿੰਤੇ ਨਾਮਾ ਅੰਤੁ ਨ ਜਾਣਿਆ ਤੁਮ ਸਰਿ ਨਾਹੀ ਅਵਰੁ ਹਰੇ ॥

ਊਚਾ ਨਹੀ ਕਹਣਾ ਮਨ ਮਹਿ ਰਹਣਾ ਆਪੇ ਜਾਣੈ ਆਪਿ ਕਰੇ ॥੩॥

Kinṯe nāmā anṯ na jāṇi▫ā ṯum sar nāhī avar hare.

Ūcẖā nahī kahṇā man mėh rahṇā āpe jāṇai āp kare. ||3||

In Essence: You have numerous names, oh My Master, but none of them explains you fully; no one is equal to you. No need to say loudly about what we go through, because He knows all; everything occurs in His command.

This is another technique that goes along with previous efforts we talk regarding over coming all the obstacles to see Him. It is about realizing His infinity. None is equal to Him; none should be compared to Him. Here comes accepting His Ordinance as it comes. Some people are stuck with one name given to Him; Guru ji questions that too because no single name can express Him fully; no wonder in Gurbani, He is addressed with so many names. Try to limit His infinity with one name is sheer ignorance. He knows whatever comes to our minds, such is His power as per Gurbani. His devotees do not feel to call Him loud; they don’t think Him far away and don’t feel He must be called so loudly. In the next Guru verses, the Guru also gives the reason of our failure to realize Him. Please read on:

ਜਬ ਆਸਾ ਅੰਦੇਸਾ ਤਬ ਹੀ ਕਿਉ ਕਰਿ ਏਕੁ ਕਹੈ ॥

ਆਸਾ ਭੀਤਰਿ ਰਹੈ ਨਿਰਾਸਾ ਤਉ ਨਾਨਕ ਏਕੁ ਮਿਲੈ ॥੪॥

Jab āsā anḏesā ṯab hī ki▫o kar ek kahai.

Āsā bẖīṯar rahai nirāsā ṯa▫o Nānak ek milai. ||4||

In Essence: As long as there are desires and anxieties, one cannot meditate on only Akalpurakh. Nanak says that HE is met only if, while living in this world of hopes, one remains detached.

This idea is taken often in wrong sense. Guru ji is addressing the priority in context of meeting Him; the hopes nourish self conceit and greed, which trigger deep attachments; they must go; to put it simple way, it is like working hard to pass the exam but never ever worrying about failure or success in the exam.

As hopes take over us, anxieties start storming in; then concentration on Him becomes impossible. To gain that concentration, hopes must go, because they are there to create anxiety; or in case of success, self conceit sets in. Just keep working and trying to rise above these hopes.

ਇਨ ਬਿਧਿ ਸਾਗਰੁ ਤਰੀਐ ॥

ਜੀਵਤਿਆ ਇਉ ਮਰੀਐ ॥੧॥ ਰਹਾਉ ਦੂਜਾ ॥੩॥

In biḏẖ sāgar ṯarī▫ai.

Jīvṯi▫ā i▫o marī▫ai. ||1|| rahā▫o ḏūjā. ||3||

In Essence: This is the way of swimming across the worldly ocean, and this is the way, while being alive, to die (Second Pause)

Here is the key to destroy the door along with the lock and the moat that deprive us of seeing Him. The Guru also explains here how to live by rising above hopes and anxieties which literally bar us from His vision. Let us understand it in different way. If someone praises us, make sure that the act which brought the praise is credited to Him; if someone criticizes us, make sure it is also taken as a part of His blessings. Bhagat Kabir Ji loudly asks people to slander him, why? He knows that their slandering is meaningless; if that gives them happiness, let them have it; his own need of praise is gone; pain from slandering is also gone because the “self conceit” is gone. To destroy that door, all the moat, the conceit and the hope must be destroyed. If they are there, the door along with the lock will remain there. By becoming detached to Maya, His vision becomes inevitable, because the hindrances on the way of beholding Prabh are eliminated. Here I must clarify about the hope and its negative effect. Let us take an example, when we prepare to pass an exam, our part should be limited to work hard to pass the exam, period. The results may go whichever way, but they shouldn’t be our issue; this is called “not to keep hope in force to bring reactions”. The enlightened ones, whatever they see, consider everything a part of Him; they feel His presence within and outside everywhere. They work but the results do not affect them either way. I doubt (or I am not aware) a founder of any other religion has expressed Prabh’s presence and to have His vision so clearly as Guru Nanak has done it. Guru Nanak concentrates on sincerity; if he questions others, it is their sincerity not their faith. With that set up standard of sincerity, to experience the Almighty becomes certain possibility. Without sincerity in one’s character, studying Gurbani also brings no fruits.

Interpretation in Punjabi (Gurmukhi lipi) is by Dr Sahib Singh

Humbly

G Singh

The Lost Freedom

By G.Singh in GURBANI ARTICLES

We, Sikhs, were guided by Guru Nanak to remain free of any bonds created by worldly Maya or religions that reduce us to a primitive state of ignorance; the Guru literally awakened us from a long slumber in which we were engrossed in worshiping the sun, the rivers, the birds and the animals; the Guru asked us to turn toward only the one, the Creator, to worship nothing but Him, and to revere those ones who became one with Him; the Guru also inspired us to continue passing this freedom to new our generations; however, somewhere, we got scared by those who remained nostalgic to ritualism and mythological rhetoric fears and their generations never gave up their mission unlike us.

Today, we have turned our backs to our Guru; now we learn little from the Guru but more from self claimed Sadhu and saints. If some sadhus say that Mool Maantra is up to “aad sach jugaad sach” we become ready to accept that without challenging them that our Guru uses it in Sri Guru Granth Sahib only up to “ Gur parsaad.” If someone tells us to have “continuous reading of Sri Guru Granth Sahib” at Darbar Sahib, Amritsar, we go there and book it believing that we are doing a good job as Sikhs; shouldn’t we think that such practices were started by Brahmins who corrupted Vedic thought of One All Pervading Creator. Believe me, we are led to the same destiny by these people of Brahmin- mentality. Eventually we will be left with nothing but rituals and rites. We should only do path to sit together and listen together to evolve with the help of those who are involved in Gurbani.

Giving in to Badal mentality or to those who are deep into a quagmire of superstitions, we have done a great deal of damage to our Sikhi. We, as Sikhs know very well, how our Guru’s Golak has been misused for decades, but for greed or a tiny bait, we have been empowering the corrupt individuals in the name of “Panth”. Religiously we have buried ourselves with the loads of that garbage to which once our Guru declared poison. We have been failing to oust the corrupt representatives of Guru Golak for a long time. The Guru Golak must be used only for the Guru cause. If we don’t stop this ongoing loot, idols will be installed very soon in the Gurdawaras. Time has come to ignore “fascinating trade in continuous reading of Sr Guru Granth Sahib: (Akhand path) which gets lost in the air without touching the ears of the Sikhs. We will be better off if we do “Sehaj Path (slow reading) or make a part of our home “a Gurdawara” where we can connect to Prabh through Gurbani and remain free of the power of these self claimed saints, sadhus and “Akhand path – opportunists”.

How we were defeated? Other people who were not happy with the Guru’s revolution, not only they opposed the Guru’s revolution but their generations also kept influencing us negatively. It is sad that we are just Sikhs for the name’s sake today; otherwise, we live like those ignorant who were buried under the fog of ignorance when the Guru came to awaken them. I am going to introduce Gurbani that bears the title of “Naam and Guroo” so that by learning from it together we return to our Guru.

On1182, SGGS, in Raag Basant M-5

ਬਸੰਤੁ ਮਹਲਾ ੫ ॥

ਤਿਸੁ ਤੂ ਸੇਵਿ ਜਿਨਿ ਤੂ ਕੀਆ ॥ ਤਿਸੁ ਅਰਾਧਿ ਜਿਨਿ ਜੀਉ ਦੀਆ ॥

ਤਿਸ ਕਾ ਚਾਕਰੁ ਹੋਹਿ ਫਿਰਿ ਡਾਨੁ ਨ ਲਾਗੈ ॥ ਤਿਸ ਕੀ ਕਰਿ ਪੋਤਦਾਰੀ ਫਿਰਿ ਦੂਖੁ ਨ ਲਾਗੈ ॥੧॥

Basanṯ mėhlā 5.

Ŧis ṯū sev jin ṯū kī▫ā. Ŧis arāḏẖ jin jī▫o ḏī▫ā.

Ŧis kā cẖākar hohi fir dān na lāgai. Ŧis kī kar poṯḏārī fir ḏūkẖ na lāgai. ||1||

In Essence: Perform devotional service to the one who has created you oh mortal! Contemplate Him who has given you the life. If you become His servant, there will be no punishment again; if you act only as a treasurer of the owner of the treasures, there will be no sorrow again (It means do not try to be the owner, here hint is at eliminating self conceit and attachment/possessiveness).

If we have that in our mind, who can bribe us?

As our Guru says above, Sikhs must be driven to the Creator instead of any other entity. The Gurus and the Bhagatas have used various names for Akalpurakh who pervades all over in waves (Tarang: 275, SGGS). Because of those names, no Sikh ever should start worshiping any entity attached to those Names referred in Gurbani. As today’s “Prabh Singh” cannot become Prabh by just by bearing His name Prabh; by the same token, Shiva and Brahma and others couldn’t become Him because they were their creations, and they too went through Maya influences and failed to remain one with the Creator. As Gurbani says, those who realize Him become like Him by acquiring virtues; literally, His true devotees become one with Him. The Guru Messages stresses to meditate on His Name. We are also advised to contemplate the Guru because the Guru is attached to Akalpurakh and helps the followers to bring His memory in the hearts to keep in touch with His reality; contemplating the Guru means to live as per the guidance of the Guru. The Guru is His medium. Remember also the Guru is not limited to body because Prabh is the one who is the true Guroo and whom we praise by saying,” Wahiguru;” today, our Guru is Shabadu Guru, Sri Guru Granth Sahib; Bani is Naam (1239, SGGS).

To all people, Akalpurakh has been showing right way of living through His messengers/mediums throughout all ages. His medium, the Guru, makes sure that his followers are led to the Creator only and are enabled to envision Him within. If He is in all, no one is low. It is the deeds that should decide lowness not the birth.

There are two ideas which are stressed by Guru Nanak. First step is to seek a true Guru; then, to feel gratitude toward the creator and remember Him in His love. The Guru helps the followers to tread on the journey that leads to the Creator. One should make sure that his or her attention shouldn’t be diverted at any time toward Maya temptations or others who claim to liberate the soul (fake, sadhu and saints). Those who themselves cannot come out of Maya bonds, how can they help us? Look around, and think that those who interpret Gurbani and make money out of that are not liberated ones? It should be a free service, anyone who makes money on Gurbani elaboration has nothing to give to us; Gurbani condemns such effort. There are only two contributors in this successful Journey of the soul, The True Guru and Akalpurakh Himself. Any third party will definitely spoil the whole show if it has its own agenda.

ਘਰ ਮਹਿ ਘਰੁ ਜੋ ਦੇਖਿ ਦਿਖਾਵੈ ॥ ਗੁਰ ਮਹਲੀ ਸੋ ਮਹਲਿ ਬੁਲਾਵੈ ॥

ਮਨ ਮਹਿ ਮਨੂਆ ਚਿਤ ਮਹਿ ਚੀਤਾ ॥ ਐਸੇ ਹਰਿ ਕੇ ਲੋਗ ਅਤੀਤਾ ॥੫॥

Gẖar mėh gẖar jo ḏekẖ ḏikẖāvai. Gur mahlī so mahal bulāvai.

Man mėh manū▫ā cẖiṯ mėh cẖīṯā. Aise har ke log aṯīṯā. ||5||

In Essence: The one who sees and shows others the Almighty housed within, his that high state of Guru –mind can take the soul in His presence. Such persons (who have this experience) remain stable, their minds get stilled, and they become immaculate and detached servants of God.

When the Guru shows the Creator within to his followers, they rise above the influence of Maya. They become able to understand the purpose of coming here because Akalpurakh’s Name remains imprinted in their minds.

ਹਰਖ ਸੋਗ ਤੇ ਰਹਹਿ ਨਿਰਾਸਾ ॥ ਅੰਮ੍ਰਿਤੁ ਚਾਖਿ ਹਰਿ ਨਾਮਿ ਨਿਵਾਸਾ ॥

ਆਪੁ ਪਛਾਣਿ ਰਹੈ ਲਿਵ ਲਾਗਾ ॥ ਜਨਮੁ ਜੀਤਿ ਗੁਰਮਤਿ ਦੁਖੁ ਭਾਗਾ ॥੬॥

Harakẖ sog ṯe rahėh nirāsā. Amriṯ cẖākẖ har nām nivāsā.

Āp pacẖẖāṇ rahai liv lāgā. Janam jīṯ gurmaṯ ḏukẖ bẖāgā. ||6||

In Essence: Such persons remain above happiness and sorrow as they enjoy the immortalizing Hari Naam who dwells in them. Such people understand themselves and get imbued with Him. They win the battle of life and their pains disappear through the Guru – guidance.

ਗੁਰਿ ਦੀਆ ਸਚੁ ਅੰਮ੍ਰਿਤੁ ਪੀਵਉ ॥ ਸਹਜਿ ਮਰਉ ਜੀਵਤ ਹੀ ਜੀਵਉ ॥

ਅਪਣੋ ਕਰਿ ਰਾਖਹੁ ਗੁਰ ਭਾਵੈ ॥ ਤੁਮਰੋ ਹੋਇ ਸੁ ਤੁਝਹਿ ਸਮਾਵੈ ॥੭॥

Gur ḏī▫ā sacẖ amriṯ pīva▫o. Sahj mara▫o jīvaṯ hī jīva▫o.

Apṇo kar rākẖo gur bẖāvai. Ŧumro ho▫e so ṯujẖėh samāvai. ||7||

In Essence: I drink Guru-given eternal Naam nectar; because of this, naturally I remain detached while living (here) because my mind is stilled and it doesn’t go toward vice. I pray, “Oh Prabh! Save me as your own so that I become pleasing to the Guru (one becomes pleasing to the Guru by remembering Prabh) because those who become yours merge with you!”

The Guru – teachings are centered at Akalpurakh, Fourth Nanak in a nutshell expresses it in Sarang Ki Vaar on 1239 SGGS Stanza 4

ਪਉੜੀ ॥ ਹਰਿ ਕਾ ਨਾਮੁ ਨਿਧਾਨੁ ਹੈ ਸੇਵਿਐ ਸੁਖੁ ਪਾਈ ॥

ਨਾਮੁ ਨਿਰੰਜਨੁ ਉਚਰਾਂ ਪਤਿ ਸਿਉ ਘਰਿ ਜਾਂਈ ॥

ਗੁਰਮੁਖਿ ਬਾਣੀ ਨਾਮੁ ਹੈ ਨਾਮੁ ਰਿਦੈ ਵਸਾਈ ॥

ਮਤਿ ਪੰਖੇਰੂ ਵਸਿ ਹੋਇ ਸਤਿਗੁਰੂ .ਧਿਆਈ ॥

ਨਾਨਕ ਆਪਿ ਦਇਆਲੁ ਹੋਇ ਨਾਮੇ ਲਿਵ ਲਾਈ ॥੪॥

Pa▫oṛī. Har kā nām niḏẖān hai sevi▫ai sukẖ pā▫ī.

Nām niranjan ucẖrāŉ paṯ si▫o gẖar jāŉ▫ī.

Gurmukẖ baṇī nām hai nām riḏai vasā▫ī.

Maṯ pankẖerū vas ho▫e saṯgurū ḏẖi▫ā▫īŉ.

Nānak āp ḏa▫i▫āl ho▫e nāme liv lā▫ī. ||4||

In Essence: Oh Brother! Utter Hari Naam, you will obtain the treasure of comfort and peace. If I utter the Naam of the immaculate Akalpurakh, I shall go to Him with honor. The Bani of Guru is Naam and Naam I have enshrined in my heart (please note it down that there is no difference between His praise, Naam and Him). One who contemplates on the true Guru (remembers his teachings), mind-bird comes under control. Nanak says if Akalpurakh shows mercy, one gets imbued with Prabh.

There is no ritual that can save us from the powerful Maya influences, there is no rite that can lift us up and there is no religious deed that accomplish our affairs; the Guru says that the most useful and sublime deed is to remember Akalpurakh with heart; if we love Him, we will learn to love all; if we love Him, we will become embodiment of love, and then slandering others, haughty behavior and thirst for possessiveness will become futile in our minds and spiritually we will feel elevated. We will feel that we are in a different world; the moment we fall for the rituals, we fall into a deep ditch again. We, as Sikhs, were freed by the Guru; let us restore the lost freedom.

Humbly,

G Singh

How Prabh, The Creator Is Loved?

By G.Singh in GURBANI ARTICLES

Most of us, who talk or write about Prabh’s Simran, fail to figure out how actually Prabh is loved. Go and search the internet, you will find definitions about Prabh and His Simran. I cannot tell better than what is already there on internet; however, I can share with you what I see through Gurbani. Today I am going to elaborate a shabda by Bhagat Namdev who beautifully expresses how the concentration of our minds should remain fixed on our Creator even while working, playing and doing daily chores, and bear this in mind that the Gurus also stress repeatedly on this practice. The Shabda is on 972, Sri Guru Granth Sahib; let us enjoy it in depth and decipher its application to figure out what truly means by meditation in Gurbani.

ਆਨੀਲੇ ਕਾਗਦੁ ਕਾਟੀਲੇ ਗੂਡੀ ਆਕਾਸ ਮਧੇ ਭਰਮੀਅਲੇ ॥

Ānīle kāgaḏ kātīle gūdī ākās maḏẖe bẖarmī▫ale.

In Essence (this shabda is addressed to Trilochan): a boy brings paper, cuts it, makes a kite and then flies it in the sky;

ਆਨੀਲੇ = ਲਿਆਂਦਾ। ਕਾਟੀਲੇ = ਕੱਟ ਕੇ ਬਣਾਈ। ਮਧੇ = ਵਿਚ। ਭਰਮੀਅਲੇ = ਉਡਾਈ।

(ਹੇ ਤ੍ਰਿਲੋਚਨ! ਵੇਖ, ਮੁੰਡਾ) ਕਾਗ਼ਜ਼ ਲਿਆਉਂਦਾ ਹੈ, ਉਸ ਦੀ ਗੁੱਡੀ ਕੱਟਦਾ ਹੈ ਤੇ ਗੁੱਡੀ ਨੂੰ ਅਸਮਾਨ ਵਿਚ ਉਡਾਉਂਦਾ ਹੈ,

ਪੰਚ ਜਨਾ ਸਿਉ ਬਾਤ ਬਤਊਆ ਚੀਤੁ ਸੁ ਡੋਰੀ ਰਾਖੀਅਲੇ ॥੧॥

Pancẖ janā si▫o bāṯ baṯa▫ū▫ā cẖīṯ so dorī rākẖī▫ale. ||1||

In Essence: While talking with his companions, he keeps his mind fixed on the string (of the kite);

(Panch Jana can also be taken as our surroundings for its broad application; it is to guide the followers how we can keep our attention on Prabh without leaving the people we are surrounded with)

ਬਾਤ ਬਤਊਆ = ਗੱਲ-ਬਾਤ, ਗੱਪਾਂ ॥੧॥

ਸਾਥੀਆਂ ਨਾਲ ਗੱਪਾਂ ਭੀ ਮਾਰੀ ਜਾਂਦਾ ਹੈ, ਪਰ ਉਸ ਦਾ ਮਨ (ਗੁੱਡੀ ਦੀ) ਡੋਰ ਵਿਚ ਟਿਕਿਆ ਰਹਿੰਦਾ ਹੈ ॥੧॥

ਮਨੁ ਰਾਮ ਨਾਮਾ ਬੇਧੀਅਲੇ ॥

ਜੈਸੇ ਕਨਿਕ ਕਲਾ ਚਿਤੁ ਮਾਂਡੀਅਲੇ ॥੧॥ ਰਹਾਉ ॥

Man rām nāmā beḏẖī▫ale.

Jaise kanik kalā cẖiṯ māŉdī▫ale. ||1|| rahā▫o.

In Essence: The mind of Namdev is pierced with Akalpurakh as (the boy is involved in the kite string and) the goldsmith’s attention remains fixed on gold while he talks with others around. Pause

ਕਨਿਕ = ਸੋਨਾ। ਕਲਾ = ਹੁਨਰ। ਕਨਿਕ ਕਲਾ = ਸੋਨੇ ਦਾ ਕਾਰੀਗਰ, ਸੁਨਿਆਰਾ। ਮਾਂਡੀਅਲੇ = (ਸੋਨੇ ਵਿਚ) ਜੁੜਿਆ ਰਹਿੰਦਾ ਹੈ ॥੧॥

ਜਿਵੇਂ ਸੁਨਿਆਰੇ ਦਾ ਮਨ (ਹੋਰਨਾਂ ਨਾਲ ਗੱਲਾਂ-ਬਾਤਾਂ ਕਰਦਿਆਂ ਭੀ, ਕੁਠਾਲੀ ਵਿਚ ਪਾਏ ਹੋਏ ਸੋਨੇ ਵਿਚ) ਜੁੜਿਆ ਰਹਿੰਦਾ ਹੈ ॥੧॥ ਰਹਾਉ॥

Bhagat Namdev is trying to express how his heart is involved with Akalpurakh; when we do something, we put our hearts in our acts to procure the success we long to have. An example of a boy’s concentration on the kite – string shows that he doesn’t give up talking nor dealing with his companions, and also he doesn’t get distracted by them from his chosen act which he harbors in his heart dearly. The gold smith must have his mind concentrated on gold crafting to make it perfect or to avoid any mistake. Bhagat Namdev keeps giving such examples in the following verses also to make it clearer how he does daily deeds without taking his mind off the Creator.

ਬੇਧੀਅਲੇ = ਵਿੱਝ ਗਿਆ ਹੈ।

(ਹੇ ਤ੍ਰਿਲੋਚਨ!) ਮੇਰਾ ਮਨ ਪਰਮਾਤਮਾ ਦੇ ਨਾਮ ਵਿਚ ਵਿੱਝਾ ਹੋਇਆ ਹੈ,

ਆਨੀਲੇ ਕੁੰਭੁ ਭਰਾਈਲੇ ਊਦਕ ਰਾਜ ਕੁਆਰਿ ਪੁਰੰਦਰੀਏ ॥

ਹਸਤ ਬਿਨੋਦ ਬੀਚਾਰ ਕਰਤੀ ਹੈ ਚੀਤੁ ਸੁ ਗਾਗਰਿ ਰਾਖੀਅਲੇ ॥੨॥

Ānīle kumbẖ bẖarā▫īle ūḏak rāj ku▫ār puranḏrī▫e.

Hasaṯ binoḏ bīcẖār karṯī hai cẖīṯ so gāgar rākẖī▫ale. ||2||

In Essence: The young girls go outside the city and fill their pitchers with water, they laugh and talk and make merry; however, they keep their minds fixed on their pitchers.

As the girls fill their pitchers with water; it becomes very important for them that they do not let the pitchers slip or tilt from their heads while they laugh and move as they start returning to their homes. How can they do that? They keep their attention totally fixed on their pitchers and do not let them move or tilt in any way to keep the water secured; as they walk, talk and laugh, they keep their heads straight; if they involve in their minds in joking and laughing and forget the pitchers, there is a great possibility that the pitchers can fall off their heads or get tilted.

ਕੁੰਭੁ = ਘੜਾ। ਊਦਕ = ਪਾਣੀ। ਕੁਆਰਿ = ਕੁਆਰੀ। ਰਾਜ ਕੁਆਰਿ = ਜੁਆਨ ਕੁਆਰੀਆਂ। ਪੁਰੰਦਰੀਏ = (ਪੁਰ-ਅੰਦਰੋਂ) ਸ਼ਹਿਰ ਵਿਚੋਂ।

(ਹੇ ਤ੍ਰਿਲੋਚਨ!) ਜੁਆਨ ਕੁੜੀਆਂ ਸ਼ਹਿਰ ਵਿਚੋਂ (ਬਾਹਰ ਜਾਂਦੀਆਂ ਹਨ) ਆਪੋ ਆਪਣਾ ਘੜਾ ਚੁੱਕ ਲੈਂਦੀਆਂ ਹਨ, ਪਾਣੀ ਨਾਲ ਭਰਦੀਆਂ ਹਨ,

ਹਸਤ = ਹੱਸਦਿਆਂ। ਬਿਨੋਦ = ਹਾਸੇ ਦੀਆਂ ਗੱਲਾਂ ॥੨॥

(ਆਪੋ ਵਿਚ) ਹੱਸਦੀਆਂ ਹਨ, ਹਾਸੇ ਦੀਆਂ ਗੱਲਾਂ ਤੇ ਹੋਰ ਕਈ ਵਿਚਾਰਾਂ ਕਰਦੀਆਂ ਹਨ, ਪਰ ਆਪਣਾ ਚਿੱਤ ਆਪੋ ਆਪਣੇ ਘੜੇ ਵਿਚ ਰੱਖਦੀਆਂ ਹਨ ॥੨॥

ਮੰਦਰੁ ਏਕੁ ਦੁਆਰ ਦਸ ਜਾ ਕੇ ਗਊ ਚਰਾਵਨ ਛਾਡੀਅਲੇ ॥

ਪਾਂਚ ਕੋਸ ਪਰ ਗਊ ਚਰਾਵਤ ਚੀਤੁ ਸੁ ਬਛਰਾ ਰਾਖੀਅਲੇ ॥੩॥

Manḏar ek ḏu▫ār ḏas jā ke ga▫ū cẖarāvan cẖẖādī▫ale.

Pāŉcẖ kosthe par ga▫ū cẖarāvaṯ cẖīṯ so bacẖẖrā rākẖī▫ale. ||3||

In Essence: Here is a house with ten gates, a man let loose the cows out to graze, the Cows go away to graze five miles away from the house, but they keep their hearts fixed on their calves left behind.

The cows go out far away from their calves to gaze; they need to fill their bellies and they do; however, their minds remain with their calves. To get the milk, the owner, first let the calves suck the milk because only then the cows let the milk come down for them. It is a picture of a daily routine filled with duties and care. We go through such kind of routine everyday; as the cows keep their hearts fixed on their calves all the time, we need to be with the Creator heartily even when physically we may be doing this or that daily routine. The cows’ attachment to calves is taken as one’s sincere attachment to Akalpurakh; how the cows think about the calves we don’t know, but it is clear from their behavior that they do not forget their calves ever.

(ਹੇ ਤ੍ਰਿਲੋਚਨ!) ਇੱਕ ਘਰ ਹੈ ਜਿਸ ਦੇ ਦਸ ਬੂਹੇ ਹਨ, ਇਸ ਘਰੋਂ ਮਨੁੱਖ ਗਊਆਂ ਚਾਰਨ ਲਈ ਛੱਡਦਾ ਹੈ;

ਇਹ ਗਾਈਆਂ ਪੰਜਾਂ ਕੋਹਾਂ ਤੇ ਜਾ ਚੁਗਦੀਆਂ ਹਨ, ਪਰ ਆਪਣਾ ਚਿੱਤ ਆਪਣੇ ਵੱਛੇ ਵਿਚ ਰੱਖਦੀਆਂ ਹਨ (ਤਿਵੇਂ ਹੀ ਦਸ-ਇੰਦ੍ਰਿਆਂ-ਵਾਲੇ ਇਸ ਸਰੀਰ ਵਿਚੋਂ ਮੇਰੇ ਗਿਆਨ-ਇੰਦ੍ਰੇ ਸਰੀਰ ਦੇ ਨਿਰਬਾਹ ਲਈ ਕੰਮ-ਕਾਰ ਕਰਦੇ ਹਨ, ਪਰ ਮੇਰੀ ਸੁਰਤ ਆਪਣੇ ਪ੍ਰਭੂ-ਚਰਨਾਂ ਵਿਚ ਹੀ ਹੈ) ॥੩॥

ਕਹਤ ਨਾਮਦੇਉ ਸੁਨਹੁ ਤਿਲੋਚਨ ਬਾਲਕੁ ਪਾਲਨ ਪਉਢੀਅਲੇ ॥

ਅੰਤਰਿ ਬਾਹਰਿ ਕਾਜ ਬਿਰੂਧੀ ਚੀਤੁ ਸੁ ਬਾਰਿਕ ਰਾਖੀਅਲੇ ॥੪॥੧॥

Kahaṯ nāmḏe▫o sunhu ṯilocẖan bālak pālan pa▫udẖī▫ale.

Anṯar bāhar kāj birūḏẖī cẖīṯ so bārik rākẖī▫ale. ||4||1||

In Essence: Namdev says: listen oh Tirlochan! A mother lays the child in the cradle, she remains busy working inside and outside of the house; however, she keeps her child in her thoughts all the time. Involving in other works and forgetting the child in a cradle can lead to any bad occurring; there could be an accident or an animal can sneak in to harm the child, the mother needs to be very careful toward her child; in the same way, His Devotees keep their minds fixed on Him while performing other duties. If we forget Him, we may get involved in other things; by forgetting Him, as we start acting and behaving, we may slip away from our virtues we procured over time.

ਹੇ ਤ੍ਰਿਲੋਚਨ! ਸੁਣ, ਨਾਮਦੇਵ (ਇਕ ਹੋਰ ਦ੍ਰਿਸ਼ਟਾਂਤ) ਆਖਦਾ ਹੈ ਕਿ ਮਾਂ ਆਪਣੇ ਬਾਲ ਨੂੰ ਪੰਘੂੜੇ ਵਿਚ ਪਾਂਦੀ ਹੈ, ਅੰਦਰ ਬਾਹਰ ਘਰ ਦੇ ਕੰਮਾਂ ਵਿਚ ਰੁੱਝੀ ਰਹਿੰਦੀ ਹੈ, ਪਰ ਆਪਣੀ ਸੁਰਤ ਆਪਣੇ ਬੱਚੇ ਵਿਚ ਰੱਖਦੀ ਹੈ। ਭਾਵ: ਪ੍ਰੀਤ ਦਾ ਸਰੂਪ-ਕੰਮ-ਕਾਰ ਕਰਦਿਆਂ ਸੁਰਤ ਹਰ ਵੇਲੇ ਪ੍ਰਭੂ ਦੀ ਯਾਦ ਵਿਚ ਰਹੇ ॥੪॥੧॥

The mother loves her child but she has to do routinely acts; she does that, but her mind never leaves the child she puts in a cradle; she makes sure all the time that it is safe and playing. If she hears it crying, she runs to it abandoning the job is is doing. Bhagat Namdev guides us through these examples to remain with our Creator. If we do so, we will be changed; we will not shout against anyone, we will not fall low to slander or judge others. As we fix our attention on Him, we keep our love toward Akalpurakh intact by doing those efforts that bring only virtues to us, and we will shed away negative thinking once for all. First Nanak says that others are not bad but it is something with us which has gone wrong (991, SGGS); therefore, before correcting others or slandering others, we must look at our own flaws. How can we do it? By truly loving Him and feeling that as we are flawed, others are also; what is a big deal? What right we have to slander others when we have also limitations which may be more than others. If we love Him, we need our attention fixed on Him as Bhagat Namdev explains us; as we do this, He remains in our minds, and as He remains in our minds, we remain away from negative inclinations. Eventually, we become free from all that stuff that keeps us in the quagmire of flaws.

Meditation in Gurmat is different than it is described by those who use it to have relaxation of mind; obviously, it is also different than of Yogi’s trance procured by drinking alcohol. The meditation described by Namdev is also known as “dhyaan”. That is the way (through such kind of Dhyan), we need to tread on the Guru path. By merely talking or writing, I can obtain nothing unless I try to become perfect through this kind of “dhyan” on the Guru teachings and Akalpurakh.

Choice is always ours; by making a choice of obtaining such “dhyan” we serve our Guru, and by ignoring it, we just churn the water to get butter, and the result is obvious.

Interpretation in Punjabi ( Gurmukhi ) is by Dr. Sahib Singh

Humbly,

G Singh

Living For The Guru As A Sikh

By G.Singh in GURBANI ARTICLES

Seeing what is being done on religious ceremonies of Sikh gatherings, I doubt if today’s’ Sikhi is different than the Hinduism’s ritual- drenched culture. Many rituals and rites are done at ceremonies such as Akhand path (continuous recitation of Sri Guru Granth Sahib) without caring what Guru says about such rites or rituals in Sri Guru Granth Sahib. Every routine is taken over by this or that ritual. First Nanak meticulously made it clear to his followers (Sikhs) that the devotion of Akalpurakh doesn’t need any ritual or rites but His praise done with a pure mind, and to purify the mind, negative inclinations need to be dumped once for all. That is what all his descendent –Gurus preached after him. To purify the mind through the Guru guidance is what is difficult to do; otherwise, the act of performing rituals and rites is nothing but a conditional act which can be done with absent mind; therefore, most of the people go for it. For Sikhs, such a meaningless practice is forbidden in Gurbani; it is repeatedly declared as hypocritical behavior. Sikhi actually doesn’t need any garb, ritual or rite; it needs a pure heart devoted for Akalpurakh and the Guru; it is a life commitment not to the family, friend or anybody else but to the Guru who gives his word to unite with Invisible and all Omnipotent Akalpurakh only on one condition, and that is to live as his instructions. When, as Sikhs, we go and join ritual inflicted culture, we die as Sikhs. In this article, I shall give you Gurbani quotes that forbid us to become what we have become today.

On 1332, SGGS:

ਸਗਲੇ ਕਰਮ ਧਰਮ ਸੁਚਿ ਸੰਜਮ ਜਪ ਤਪ ਤੀਰਥ ਸਬਦਿ ਵਸੇ ॥

Sagle karam ḏẖaram sucẖ sanjam jap ṯap ṯirath sabaḏ vase.

In Essence: All deeds of religious faith like purification, self discipline, chanting, intense meditation (penance) and doing pilgrimage to sacred shrines, abide in (following) the Guru Shabda.

We should follow the Guru by uttering Prabh’s Name and His virtues with a commitment to become immaculate; following the Guru frees us from the useless acts done in the name of religion.

On 747, SGGS:

ਸੂਹੀ ਮਹਲਾ ੫ ॥

ਕਰਮ ਧਰਮ ਪਾਖੰਡ ਜੋ ਦੀਸਹਿ ਤਿਨ ਜਮੁ ਜਾਗਾਤੀ ਲੂਟੈ ॥

ਨਿਰਬਾਣ ਕੀਰਤਨੁ ਗਾਵਹੁ ਕਰਤੇ ਕਾ ਨਿਮਖ ਸਿਮਰਤ ਜਿਤੁ ਛੂਟੈ ॥੧॥

Sūhī mėhlā 5.

Karam ḏẖaram pakẖand jo ḏīsėh ṯin jam jāgāṯī lūtai.

Nirbāṇ kīrṯan gāvhu karṯe kā nimakẖ simraṯ jiṯ cẖẖūtai. ||1||

Raag Soohi: Bani of Fifth Nanak:

In Essence: The people, who are seen doing the hypocritical religious deeds, are plundered by the fear of death (tax collecting-act is used here as a painful act). Sing praises of the Creator without hoping for any reward, because by doing it for a moment, one is saved.

Many times I wonder why my Sikh brothers and sisters feel nostalgia for going to other doors to seek spirituality when our Guru gives us very simple and clear directions to seek union of Akalpurakh. Is it because incorrect information about Sikhi has been passed on to our psyche over years or we are just too lazy to consult our Guru who is all the time available! I witnessed many Sikhs traveling with threads tied around their wrists. I also witnessed a lot of so called Sikh- population running to various sects for something I couldn’t understand. As per Gurbani, it is totally unacceptable to worship Ganesha, Naina Devi or any other entity; however, some so called Sikhs are doing it any way. As some weak people become ready to bow before anything to fulfill Maya littered wishes, some Sikhs of today are in the same kind of plight. They forsake freedom the Guru has provided and embrace slavery of idols and other entities. I wondered a lot, why? I was stunned to hear one of my own relatives, who happened to be devoted Sikh, saying“All are the same”. I asked, “If that was correct, why Guru Nanak needed to guide us toward Akalpurakh instead of wasting life in deity worship? These “all the same ones” were also there in his times, weren’t they?’ I didn’t get any satisfactory answer. I refuse to blame others in this regard; I don’t feel comfortable either to put blames on the heads of various sects who are on high gear to attract “once Guru Nanak Gobind Singh followers”. I feel, we are totally failed to pass on our Guru’s Message to our generation. We are too busy in confusing Guru –concept in Sri Guru Granth Sahib. We are even failed to overcome disgusting caste system. Education about Gurbani is not Gurbani – based, but it is sculptured one to fit well with those who have become masters of this task; in India or abroad, academic institutions are more into muscular debates or to fetch degrees to make a living, and who want to learn from Gurbani, cannot learn from them much in this regards. There are the groups out there which are into making money by creating controversy on everything belonging to Sikhi. If we read their assays on Guru Nanak and Guru Gobind Singh, their purpose becomes clear and that is to make thought of the Gurus fit to the guide lines drawn by the people in power. Surprisingly, Sikh Guru Message is very daring and quite contrary to those who just want to blend in the society to grind their own axe. Source of Sikh History are tainted ones, the only avenue left for a true Guru follower is Sri Guru Granth Sahib according to which all religions and sects are here as per the Will of the Creator; however, only through a true Guru, who has envisioned Akalpurakh, one can learn about His path. Only the true Guru is capable of showing Akalpurakh to others as well. Sri Guru Granth Sahib doesn’t promote hypocrisy or policy of keeping lips tied because of fear of losing jobs or facing other tough choices. Sri Guru Granth Sahib promotes world peace by saying that the whole world is His big family and we must behave with all in a proper way without bearing any malice or animosity even if they are in disagreement with us; if we have to avoid some people, we must not hate them in any situation. I believe all people, who are indulged in passing on the Guru Message, should rely only on Sri Guru Granth Sahib to guide Sikhs by making it clear to the public that Sikh Gurus do not believe in prevailed religions, caste system or Maya Show; however, they don’t criticize them either save for hypocritical lives of the believers of various faiths. It should be stressed that no other religious scripture should be trashed save for referring their virtuous teachings. It is a big subject to address in a small essay; however, I am going to introduce a Guru Shabada by First Nanak that states very clearly what the Sikhs should do and in whom they should believe to remain free from any kind of fears, worries and doubts to obtain ultimate freedom of the mind; this Shabada is on 634-635 SGGS in Raag Sorath, Mehla 1

ਦੁਬਿਧਾ ਨ ਪੜਉ ਹਰਿ ਬਿਨੁ ਹੋਰੁ ਨ ਪੂਜਉ ਮੜੈ ਮਸਾਣਿ ਨ ਜਾਈ ॥

ਤ੍ਰਿਸਨਾ ਰਾਚਿ ਨ ਪਰ ਘਰਿ ਜਾਵਾ ਤ੍ਰਿਸਨਾ ਨਾਮਿ ਬੁਝਾਈ ॥

ਘਰ ਭੀਤਰਿ ਘਰੁ ਗੁਰੂ ਦਿਖਾਇਆ ਸਹਜਿ ਰਤੇ ਮਨ ਭਾਈ ॥

ਤੂ ਆਪੇ ਦਾਨਾ ਆਪੇ ਬੀਨਾ ਤੂ ਦੇਵਹਿ ਮਤਿ ਸਾਈ ॥੧॥

Ḏubiḏẖā na paṛa▫o har bin hor na pūja▫o maṛai masāṇ na jā▫ī.

Ŧarisnā rācẖ na par gẖar jāvā ṯarisnā nām bujẖā▫ī.

Gẖar bẖīṯar gẖar gurū ḏikẖā▫i▫ā sahj raṯe man bẖā▫ī.

Ŧū āpe ḏānā āpe bīnā ṯū ḏevėh maṯ sā▫ī. ||1||

In Essence: I shall not fall into duality, I shall not worship any one other than Akalpurakh, and I shall not go to bow to burials or crematoriums; Name of Akalpurakh has stilled my mind; therefore, by getting engrossed in desire, I don’t go to others homes (the desires just don’t exist because of being in love with Him) The Guru has shown me His abode in me, I am drenched in His love, and my mind is pleased being in this equipoise. (A prayer of thanks) Oh Prabh! You know all! You understand what is in my mind. You give me this wisdom, oh my Master!

It is made clear by our Guru that there is none worth worshiping but Akalpurakh; because of that strong faith in Him, there should be no fear of any kind in the mind of a Sikh, and no other door needs to be knocked at for help. We, Sikhs, must learn to fall for our Creator with utter honesty. Our attention shouldn’t be at worldly show off or on others who are into beating drums of other entities; there is literally none who is equal to the Creator in power and bestowing of gifts. If we face hard times, our prayer should be addressed to the Creator, and we should be ready how He takes our prayer without a question, because we are in love with Him and in love there are no conditions.

In the next Guru Vaakas, Guru Nanak defines how seriously Guru teachings should be taken. The Guru Shabad are not just for singing and listening but to sculpture our minds according to what the Guru says through them; First Nanak verifies that fact in the following, please read on:

ਦੁਬਿਧਾ = ਦੁ-ਪਾਸਾ-ਪਨ, ਪਰਮਾਤਮਾ ਤੋਂ ਬਿਨਾ ਹੋਰ ਆਸਰੇ ਦੀ ਭਾਲ। ਨ ਪੜਉ = ਮੈਂ ਨਹੀਂ ਪੈਂਦਾ। ਨ ਪੂਜਉ = ਮੈਂ ਨਹੀਂ ਪੂਜਦਾ। ਮੜੈ = ਸਮਾਧ, ਕਬਰ। ਮਸਾਣਿ = ਸ਼ਮਸ਼ਾਨ, ਜਿੱਥੇ ਮੁਰਦੇ ਫੂਕੀਦੇ ਹਨ। ਨ ਜਾਈ = ਮੈਂ ਨਹੀਂ ਜਾਂਦਾ। ਰਾਚਿ = ਫਸ ਕੇ। ਪਰ ਘਰਿ = ਪਰਾਏ ਘਰ ਵਿਚ, ਪਰਮਾਤਮਾ ਤੋਂ ਬਿਨਾ ਕਿਸੇ ਹੋਰ ਘਰ ਵਿਚ। ਨਾਮਿ = ਨਾਮ ਨੇ। ਬੁਝਾਈ = ਬੁਝਾ ਦਿੱਤੀ ਹੈ। ਭੀਤਰਿ = ਅੰਦਰ। ਘਰੁ = ਪਰਮਾਤਮਾ ਦਾ ਨਿਵਾਸ। ਸਹਜਿ = ਅਡੋਲ ਅਵਸਥਾ ਵਿਚ। ਮਨ = ਮਨ ਨੂੰ। ਭਾਈ = ਪਸੰਦ ਆ ਗਈ ਹੈ। ਦਾਨਾ = ਜਾਣਨ ਵਾਲਾ। ਬੀਨਾ = ਪਛਾਣਨ ਵਾਲਾ। ਸਾਈ = ਹੇ ਸਾਈਂ!।੧।

ਮੈਂ ਪਰਮਾਤਮਾ ਤੋਂ ਬਿਨਾ ਕਿਸੇ ਹੋਰ ਆਸਰੇ ਦੀ ਭਾਲ ਵਿਚ ਨਹੀਂ ਪੈਂਦਾ, ਮੈਂ ਪ੍ਰਭੂ ਤੋਂ ਬਿਨਾ ਕਿਸੇ ਹੋਰ ਨੂੰ ਨਹੀਂ ਪੂਜਦਾ, ਮੈਂ ਕਿਤੇ ਸਮਾਧਾਂ ਤੇ ਮਸਾਣਾਂ ਵਿਚ ਭੀ ਨਹੀਂ ਜਾਂਦਾ। ਮਾਇਆ ਦੀ ਤ੍ਰਿਸ਼ਨਾ ਵਿਚ ਫਸ ਕੇ ਮੈਂ (ਪਰਮਾਤਮਾ ਦੇ ਦਰ ਤੋਂ ਬਿਨਾ) ਕਿਸੇ ਹੋਰ ਘਰ ਵਿਚ ਨਹੀਂ ਜਾਂਦਾ, ਮੇਰੀ ਮਾਇਕ ਤ੍ਰਿਸ਼ਨਾ ਪਰਮਾਤਮਾ ਦੇ ਨਾਮ ਨੇ ਮਿਟਾ ਦਿੱਤੀ ਹੈ। ਗੁਰੂ ਨੇ ਮੈਨੂੰ ਮੇਰੇ ਹਿਰਦੇ ਵਿਚ ਹੀ ਪਰਮਾਤਮਾ ਦਾ ਨਿਵਾਸ-ਅਸਥਾਨ ਵਿਖਾ ਦਿੱਤਾ ਹੈ, ਅਤੇ ਅਡੋਲ ਅਵਸਥਾ ਵਿਚ ਰੱਤੇ ਹੋਏ ਮੇਰੇ ਮਨ ਨੂੰ ਉਹ ਸਹਿਜ-ਅਵਸਥਾ ਚੰਗੀ ਲੱਗ ਰਹੀ ਹੈ। ਹੇ ਮੇਰੇ ਸਾਈਂ! (ਇਹ ਸਭ ਤੇਰੀ ਹੀ ਮੇਹਰ ਹੈ) ਤੂੰ ਆਪ ਹੀ (ਮੇਰੇ ਦਿਲ ਦੀ) ਜਾਣਨ-ਵਾਲਾ ਹੈਂ; ਆਪ ਹੀ ਪਛਾਣਨ ਵਾਲਾ ਹੈਂ, ਤੂੰ ਆਪ ਹੀ ਮੈਨੂੰ (ਚੰਗੀ) ਮਤਿ ਦੇਂਦਾ ਹੈਂ (ਜਿਸ ਕਰਕੇ ਤੇਰਾ ਦਰ ਛੱਡ ਕੇ ਹੋਰ ਪਾਸੇ ਨਹੀਂ ਭਟਕਦਾ)।੧।

ਮਨੁ ਬੈਰਾਗਿ ਰਤਉ ਬੈਰਾਗੀ ਸਬਦਿ ਮਨੁ ਬੇਧਿਆ ਮੇਰੀ ਮਾਈ ॥

ਅੰਤਰਿ ਜੋਤਿ ਨਿਰੰਤਰਿ ਬਾਣੀ ਸਾਚੇ ਸਾਹਿਬ ਸਿਉ ਲਿਵ ਲਾਈ ॥ ਰਹਾਉ ॥

Man bairāg raṯa▫o bairāgī sabaḏ man beḏẖi▫ā merī mā▫ī.

Anṯar joṯ niranṯar baṇī sācẖe sāhib si▫o liv lā▫ī. Rahā▫o.

In Essence: Oh my mother! My mind is imbued with the Guru Shabada, and because of that, my mind feels separation from the Creator. That person feels about separation from Him who is occupied internally with the bani of continuous praise of Akalpurakh, and who remains meditated on the Master. Pause

Please try to look out for the sincerity expressed toward the Guru Shabad; it is said that with the Guru Shabada, mind is taken in control to remain in love with the Creator. When that occurs, our state of mind is changed because our souls are lifted up by the Guru – word. Gurbani directs our minds to live our lives by remaining focused on Akalpurakh. Living should become an experience of being totally absorbed in our Creator. It can be experienced but for that, the Guru Shabada should be deemed as the only light that can take us to that state of mind. When the Guru is followed sincerely, wandering from one place to another is stopped; the desire to seek help from this or that establishment is ceased. Then one enjoys a real and pure freedom. In this state, the mind becomes fearless and worry- free. Though the ultimate decision is, as per Gurbani, in the hands of the Creator, even then, whatever His decision may be, it should be treated as His grace. If you want this freedom, you have to pay for this: you need to get rid of lust, greed, anger, self conceit and attachment.

We belong to our Creator and only our Creator deserves worshiping, all other so called “givers” are at His mercy. What can they give to us? Follow the Guru and enjoy the taste of ultimate freedom the First Nanak introduced centuries ago.

ਬੈਰਾਗਿ = ਵੈਰਾਗ ਵਿਚ, ਵਿਛੋੜੇ ਦੇ ਅਹਿਸਾਸ ਵਿਚ, ਬਿਰਹੋਂ ਵਿਚ। ਰਤਉ = ਰੰਗਿਆ ਹੋਇਆ। ਬੈਰਾਗੀ = ਤਿਆਗੀ। ਬੇਧਿਆ = ਵਿੱਝਿਆ ਹੋਇਆ। ਨਿਰੰਤਰਿ = ਵਿੱਥ ਤੋਂ ਬਿਨਾ, ਇੱਕ-ਰਸ।ਰਹਾਉ।

ਹੇ ਮੇਰੀ ਮਾਂ! ਮੇਰਾ ਮਨ ਗੁਰੂ ਦੇ ਸ਼ਬਦ ਵਿਚ ਵਿੱਝ ਗਿਆ ਹੈ (ਪ੍ਰੋਤਾ ਗਿਆ ਹੈ। ਸ਼ਬਦ ਦੀ ਬਰਕਤਿ ਨਾਲ ਮੇਰੇ ਅੰਦਰ ਪਰਮਾਤਮਾ ਤੋਂ ਵਿਛੋੜੇ ਦਾ ਅਹਿਸਾਸ ਪੈਦਾ ਹੋ ਗਿਆ ਹੈ)। ਉਹੀ ਮਨੁੱਖ (ਅਸਲ) ਤਿਆਗੀ ਹੈ ਜਿਸ ਦਾ ਮਨ ਪਰਮਾਤਮਾ ਦੇ ਬਿਰਹੋਂ-ਰੰਗ ਵਿਚ ਰੰਗਿਆ ਗਿਆ ਹੈ। ਉਸ (ਬੈਰਾਗੀ) ਦੇ ਅੰਦਰ ਪ੍ਰਭੂ ਦੀ ਜੋਤਿ ਜਗ ਪੈਂਦੀ ਹੈ, ਉਹ ਇਕ-ਰਸ ਸਿਫ਼ਤਿ-ਸਾਲਾਹ ਦੀ ਬਾਣੀ ਵਿਚ (ਮਸਤ ਰਹਿੰਦਾ ਹੈ), ਸਦਾ ਕਾਇਮ ਰਹਿਣ ਵਾਸਤੇ ਮਾਲਕ-ਪ੍ਰਭੂ (ਦੇ ਚਰਨਾਂ ਵਿਚ) ਉਸ ਦੀ ਸੁਰਤਿ ਜੁੜੀ ਰਹਿੰਦੀ ਹੈ।੧।ਰਹਾਉ।

ਅਸੰਖ ਬੈਰਾਗੀ ਕਹਹਿ ਬੈਰਾਗ ਸੋ ਬੈਰਾਗੀ ਜਿ ਖਸਮੈ ਭਾਵੈ ॥

ਹਿਰਦੈ ਸਬਦਿ ਸਦਾ ਭੈ ਰਚਿਆ ਗੁਰ ਕੀ ਕਾਰ ਕਮਾਵੈ ॥

ਏਕੋ ਚੇਤੈ ਮਨੂਆ ਨ ਡੋਲੈ ਧਾਵਤੁ ਵਰਜਿ ਰਹਾਵੈ ॥

ਸਹਜੇ ਮਾਤਾ ਸਦਾ ਰੰਗਿ ਰਾਤਾ ਸਾਚੇ ਕੇ ਗੁਣ ਗਾਵੈ ॥੨॥

Asaŉkẖ bairāgī kahėh bairāg so bairāgī jė kẖasmai bẖāvai.

Hirḏai sabaḏ saḏā bẖai racẖi▫ā gur kī kār kamāvai.

Ėko cẖeṯai manū▫ā na dolai ḏẖāvaṯ varaj rahāvai.

Sėhje māṯā saḏā rang rāṯā sācẖe ke guṇ gāvai. ||2||

In Essence: There are countless who talk about having feeling of detachment because of separation from Him, but real detached one is he with whom the Creator is pleased; in that person’s heart, His fear exists always, and he lives as per the Guru – guidance. The mind of such person contemplates only one Akalpurakh, it remains stilled and doesn’t wander in different directions. Intuitively his mind is always drenched in His love and it sings virtues of the eternal Creator.

ਅਸੰਖ = ਬੇਅੰਤ। ਬੈਰਾਗ = ਵੈਰਾਗ ਦੀਆਂ ਗੱਲਾਂ। ਭੈ = ਪਰਮਾਤਮਾ ਦੇ ਡਰ-ਅਦਬ ਵਿਚ। ਧਾਵਤੁ = ਮਾਇਆ ਵਲ ਦੌੜਦੇ ਨੂੰ। ਰਹਾਵੈ = ਕਾਬੂ ਰੱਖਦਾ ਹੈ। ਸਹਜੇ = ਸਹਿਜ ਵਿਚ।੨।

ਅਨੇਕਾਂ ਹੀ ਵੈਰਾਗੀ ਵੈਰਾਗ ਦੀਆਂ ਗੱਲਾਂ ਕਰਦੇ ਹਨ, ਪਰ ਅਸਲ ਵੈਰਾਗ ਉਹ ਹੈ ਜੋ (ਪਰਮਾਤਮਾ ਦੇ ਬਿਰਹੋਂ-ਰੰਗ ਵਿਚ ਇਤਨਾ ਰੰਗਿਆ ਹੋਇਆ ਹੈ ਕਿ ਉਹ) ਖਸਮ-ਪ੍ਰਭੂ ਨੂੰ ਪਿਆਰਾ ਲੱਗਦਾ ਹੈ, ਉਹ ਗੁਰੂ ਦੇ ਸ਼ਬਦ ਦੀ ਰਾਹੀਂ ਆਪਣੇ ਹਿਰਦੇ ਵਿਚ (ਪਰਮਾਤਮਾ ਦੀ ਯਾਦ ਨੂੰ ਵਸਾਂਦਾ ਹੈ ਤੇ) ਸਦਾ ਪਰਮਾਤਮਾ ਦੇ ਡਰ-ਅਦਬ ਵਿਚ ਮਸਤ (ਰਹਿ ਕੇ) ਗੁਰੂ ਦੀ ਦੱਸੀ ਹੋਈ ਕਾਰ ਕਰਦਾ ਹੈ। ਉਹ ਬੈਰਾਗੀ ਸਿਰਫ਼ ਪਰਮਾਤਮਾ ਨੂੰ ਚੇਤਦਾ ਹੈ (ਜਿਸ ਕਰਕੇ ਉਸ ਦਾ) ਮਨ (ਮਾਇਆ ਵਾਲੇ ਪਾਸੇ) ਨਹੀਂ ਡੋਲਦਾ, ਉਹ ਬੈਰਾਗੀ (ਮਾਇਆ ਵਲ) ਦੌੜਦੇ ਮਨ ਨੂੰ ਰੋਕ ਕੇ (ਪ੍ਰਭੂ-ਚਰਨਾਂ ਵਿਚ) ਜੋੜੀ ਰੱਖਦਾ ਹੈ। ਅਡੋਲ ਅਵਸਥਾ ਵਿਚ ਮਸਤ ਉਹ ਬੈਰਾਗੀ ਸਦਾ (ਪ੍ਰਭੂ ਦੇ ਨਾਮ-) ਰੰਗ ਵਿਚ ਰੰਗਿਆ ਰਹਿੰਦਾ ਹੈ, ਤੇ ਸਦਾ-ਥਿਰ ਪ੍ਰਭੂ ਦੀ ਸਿਫ਼ਤਿ-ਸਾਲਾਹ ਕਰਦਾ ਹੈ।੨।

ਮਨੂਆ ਪਉਣੁ ਬਿੰਦੁ ਸੁਖਵਾਸੀ ਨਾਮਿ ਵਸੈ ਸੁਖ ਭਾਈ ॥

ਜਿਹਬਾ ਨੇਤ੍ਰ ਸੋਤ੍ਰ ਸਚਿ ਰਾਤੇ ਜਲਿ ਬੂਝੀ ਤੁਝਹਿ ਬੁਝਾਈ ॥

ਆਸ ਨਿਰਾਸ ਰਹੈ ਬੈਰਾਗੀ ਨਿਜ ਘਰਿ ਤਾੜੀ ਲਾਈ ॥

ਭਿਖਿਆ ਨਾਮਿ ਰਜੇ ਸੰਤੋਖੀ ਅੰਮ੍ਰਿਤੁ ਸਹਜਿ ਪੀਆਈ ॥੩॥

Manū▫ā pa▫uṇ binḏ sukẖvāsī nām vasai sukẖ bẖā▫ī.

Jihbā neṯar soṯar sacẖ rāṯe jal būjẖī ṯujẖėh bujẖā▫ī.

Ās nirās rahai bairāgī nij gẖar ṯāṛī lā▫ī.

Bẖikẖi▫ā nām raje sanṯokẖī amriṯ sahj pī▫ā▫ī. ||3||

In Essence: Brother! If the wind like mind fixes on His Naam even for a moment, it obtains peace. If the tongue, the eyes and the ears are drenched in the love of Eternal Prabh, thirst of desires is quenched. That way, the mind remains detached to hopes and gets stilled in His memory (Trance in Him). With the alms of His Name, the mind is contented and satiated, and one keeps quaffing the Naam – nectar intuitively.

ਪਉਣੁ = ਹਵਾ (ਵਾਂਗ ਚੰਚਲ)। ਬਿੰਦੁ = ਰਤਾ ਭਰ ਭੀ। ਸੋਤ੍ਰ = ਇੰਦ੍ਰੇ। ਜਲਿ = ਜਲਨ, ਤ੍ਰਿਸ਼ਨਾ-ਅੱਗ। ਭਾਈ = ਹੇ ਭਾਈ!।੩।

ਹੇ ਭਾਈ! (ਜਿਸ ਮਨੁੱਖ ਦਾ) ਚੰਚਲ ਮਨ ਰਤਾ ਭਰ ਭੀ ਆਤਮਕ ਆਨੰਦ ਵਿਚ ਨਿਵਾਸ ਦੇਣ ਵਾਲੇ ਨਾਮ ਵਿਚ ਵੱਸਦਾ ਹੈ (ਉਹ ਮਨੁੱਖ ਅਸਲ ਬੈਰਾਗੀ ਹੈ, ਤੇ ਉਹ ਬੈਰਾਗੀ) ਆਤਮਕ ਆਨੰਦ (ਮਾਣਦਾ ਹੈ)। ਹੇ ਪ੍ਰਭੂ! ਤੂੰ ਆਪ (ਉਸ ਬੈਰਾਗੀ ਨੂੰ ਜੀਵਨ ਦੇ ਸਹੀ ਰਸਤੇ ਦੀ) ਸਮਝ ਦਿੱਤੀ ਹੈ, (ਜਿਸ ਦੀ ਬਰਕਤਿ ਨਾਲ ਉਸ ਦੀ ਤ੍ਰਿਸ਼ਨਾ-) ਅੱਗ ਬੁਝ ਗਈ ਹੈ, ਤੇ ਉਸ ਦੀ ਜੀਭ ਉਸ ਦੀਆਂ ਅੱਖਾਂ (ਆਦਿਕ) ਇੰਦ੍ਰੇ ਸਦਾ-ਥਿਰ (ਹਰਿ-ਨਾਮ) ਵਿਚ ਰੰਗੇ ਰਹਿੰਦੇ ਹਨ। ਉਹ ਬੈਰਾਗੀ ਦੁਨੀਆ ਦੀਆਂ ਆਸਾਂ ਤੋਂ ਨਿਰਮੋਹ ਹੋ ਕੇ ਜੀਵਨ ਬਿਤੀਤ ਕਰਦਾ ਹੈ, ਉਹ (ਦੁਨੀਆ ਵਾਲੇ ਘਰ-ਘਾਟ ਦੀ ਅਪਣੱਤ ਛੱਡ ਕੇ) ਉਸ ਘਰ ਵਿਚ ਸੁਰਤਿ ਜੋੜੀ ਰੱਖਦਾ ਹੈ ਜੋ ਸਚ ਮੁਚ ਉਸ ਦਾ ਆਪਣਾ ਹੀ ਰਹੇਗਾ। ਅਜੇਹੇ ਬੈਰਾਗੀ (ਗੁਰੂ-ਦਰ ਤੋਂ ਮਿਲੀ) ਨਾਮ-ਭਿੱਛਿਆ ਨਾਲ ਰੱਜੇ ਰਹਿੰਦੇ ਹਨ, ਸੰਤੋਖੀ ਰਹਿੰਦੇ ਹਨ, (ਕਿਉਂਕਿ ਉਹਨਾਂ ਨੂੰ ਗੁਰੂ ਨੇ) ਅਡੋਲ ਆਤਮਕ ਅਵਸਥਾ ਵਿਚ ਟਿਕਾ ਕੇ ਆਤਮਕ ਜੀਵਨ ਦੇਣ ਵਾਲਾ ਨਾਮ-ਰਸ ਪਿਲਾ ਦਿੱਤਾ ਹੈ।੩।

ਦੁਬਿਧਾ ਵਿਚਿ ਬੈਰਾਗੁ ਨ ਹੋਵੀ ਜਬ ਲਗੁ ਦੂਜੀ ਰਾਈ ॥

ਸਭੁ ਜਗੁ ਤੇਰਾ ਤੂ ਏਕੋ ਦਾਤਾ ਅਵਰੁ ਨ ਦੂਜਾ ਭਾਈ ॥

ਮਨਮੁਖਿ ਜੰਤ ਦੁਖਿ ਸਦਾ ਨਿਵਾਸੀ ਗੁਰਮੁਖਿ ਦੇ ਵਡਿਆਈ ॥

ਅਪਰ ਅਪਾਰ ਅਗੰਮ ਅਗੋਚਰ ਕਹਣੈ ਕੀਮ ਨ ਪਾਈ ॥੪॥

Ḏubiḏẖā vicẖ bairāg na hovī jab lag ḏūjī rā▫ī.

Sabẖ jag ṯerā ṯū eko ḏāṯā avar na ḏūjā bẖā▫ī.

Manmukẖ janṯ ḏukẖ saḏā nivāsī gurmukẖ ḏe vadi▫ā▫ī.

Apar apār agamm agocẖar kahṇai kīm na pā▫ī. ||4||

In Essence: As long as the mind is into duality and double – mindedness, it doesn’t experience separation from Him and doesn’t become detached. The entire world is yours Oh Prabh! You are the Giver and there is none other than you (Who is a giver). The mind – slave remains in miseries, but Prabh gives glory to the true Guru – follower. Prabh is infinite, boundless, inaccessible and incomprehensible, and His worth is beyond words.

ਦੂਜੀ = ਕੋਈ ਹੋਰ ਝਾਕ। ਰਾਈ = ਰਤਾ ਭੀ। ਦੁਖਿ = ਦੁੱਖ ਵਿਚ। ਦੇ = ਦੇਂਦਾ ਹੈ। ਅਗੋਚਰ = ਅ-ਗੋਚਰ, ਜਿਸ ਤਕ ਗਿਆਨ-ਇੰਦ੍ਰਿਆਂ ਦੀ ਪਹੁੰਚ ਨਹੀਂ। ਕੀਮ = ਕੀਮਤ। ਕਹਣੈ = ਕਹਿਣ ਨਾਲ।੪।

ਜਦ ਤਕ (ਮਨ ਵਿਚ) ਰਤਾ ਭਰ ਭੀ ਕੋਈ ਹੋਰ ਝਾਕ ਹੈ ਕਿਸੇ ਹੋਰ ਆਸਰੇ ਦੀ ਭਾਲ ਹੈ ਤਦ ਤਕ ਬਿਰਹੋਂ-ਅਵਸਥਾ ਪੈਦਾ ਨਹੀਂ ਹੋ ਸਕਦੀ। (ਪਰ ਹੇ ਪ੍ਰਭੂ! ਇਹ ਬਿਰਹੋਂ ਦੀ) ਦਾਤ ਦੇਣ ਵਾਲਾ ਤੂੰ ਇਕ ਆਪ ਹੀ ਹੈਂ, ਤੈਥੋਂ ਬਿਨਾ ਕੋਈ ਹੋਰ (ਇਹ ਦਾਤਿ) ਦੇਣ ਵਾਲਾ ਨਹੀਂ ਹੈ, ਤੇ ਇਹ ਸਾਰਾ ਜਗਤ ਤੇਰਾ ਆਪਣਾ ਹੀ (ਰਚਿਆ ਹੋਇਆ) ਹੈ। ਆਪਣੇ ਮਨ ਦੇ ਪਿੱਛੇ ਤੁਰਨ ਵਾਲੇ ਮਨੁੱਖ ਸਦਾ ਦੁੱਖ ਵਿਚ ਟਿਕੇ ਰਹਿੰਦੇ ਹਨ, ਜੇਹੜੇ ਬੰਦੇ ਗੁਰੂ ਦੀ ਸ਼ਰਨ ਪੈਂਦੇ ਹਨ, ਉਹਨਾਂ ਨੂੰ ਪ੍ਰਭੂ (ਨਾਮ ਦੀ ਦਾਤਿ ਦੇ ਕੇ) ਆਦਰ ਮਾਣ ਬਖ਼ਸ਼ਦਾ ਹੈ। ਉਸ ਬੇਅੰਤ ਅਪਹੁੰਚ ਤੇ ਅਗੋਚਰ ਪ੍ਰਭੂ ਦੀ ਕੀਮਤ (ਜੀਵਾਂ ਦੇ) ਬਿਆਨ ਕਰਨ ਨਾਲ ਨਹੀਂ ਦੱਸੀ ਜਾ ਸਕਦੀ (ਉਸਦੇ ਬਰਾਬਰ ਦਾ ਹੋਰ ਕੋਈ ਦੱਸਿਆ ਨਹੀਂ ਜਾ ਸਕਦਾ)।੪।

ਸੁੰਨ ਸਮਾਧਿ ਮਹਾ ਪਰਮਾਰਥੁ ਤੀਨਿ ਭਵਣ ਪਤਿ ਨਾਮੰ ॥

ਮਸਤਕਿ ਲੇਖੁ ਜੀਆ ਜਗਿ ਜੋਨੀ ਸਿਰਿ ਸਿਰਿ ਲੇਖੁ ਸਹਾਮੰ ॥

ਕਰਮ ਸੁਕਰਮ ਕਰਾਏ ਆਪੇ ਆਪੇ ਭਗਤਿ ਦ੍ਰਿੜਾਮੰ ॥

ਮਨਿ ਮੁਖਿ ਜੂਠਿ ਲਹੈ ਭੈ ਮਾਨੰ ਆਪੇ ਗਿਆਨੁ ਅਗਾਮੰ ॥੫॥

Sunn samāḏẖ mahā parmārath ṯīn bẖavaṇ paṯ nāmaŉ.

Masṯak lekẖ jī▫ā jag jonī sir sir lekẖ sahāmaŉ.

Karam sukaram karā▫e āpe āpe bẖagaṯ ḏariṛ▫ām.

Man mukẖ jūṯẖ lahai bẖai mānaŉ āpe gi▫ān agāmaŉ. ||5||

In Essence: Akalpurakh remains in such a state of void that no Maya influence can affect Him; He is the Master of three worlds and His Name is prominent wealth. All who are born in this world have their destiny and they go through it. Akalpurakh Himself causes the beings to do right or bad deeds, and He Himself inspires them to be steadfast in His devotion. The one, who becomes respectful and fearful of Him through the divine knowledge, Inaccessible Prabh washes off the filth of his mouth and mind (one doesn’t utters bad or thinks bad).

ਸੁੰਨ = ਸੁੰਝ, ਜਿਥੇ ਫੁਰਨਿਆਂ ਵਲੋਂ ਸੁੰਝ ਹੈ, ਅਫੁਰ ਅਵਸਥਾ। ਸੁੰਨ ਸਮਾਧਿ = ਉਹ ਜੇਹੜਾ ਸਦਾ ਅਫੁਰ ਆਤਮਕ ਅਵਸਥਾ ਵਿਚ ਟਿਕਿਆ ਰਹਿੰਦਾ ਹੈ, ਜਿਸ ਉਤੇ ਮਾਇਆ ਵਾਲੇ ਫੁਰਨੇ ਜ਼ੋਰ ਨਹੀਂ ਪਾਂਦੇ। ਪਰਮਾਰਥੁ = ਪਰਮ ਅਰਥ, ਸਭ ਤੋਂ ਉੱਚਾ ਸ੍ਰੇਸ਼ਟ ਧਨ। ਪਤਿ = ਮਾਲਕ। ਮਸਤਕਿ = ਮੱਥੇ ਉਤੇ। ਜਗਿ = ਜਗਤ ਵਿਚ। ਸਿਰਿ ਸਿਰਿ = ਹਰੇਕ ਦੇ ਸਿਰ ਉਤੇ, ਹਰੇਕ ਜੀਵ ਆਪੋ ਆਪਣੇ ਸਿਰ ਉਤੇ। ਸਹਾਮੰ = ਸਹਾਰਦਾ ਹੈ। ਕਰਮ = ਕੰਮ। ਸੁਕਰਮ = ਚੰਗੇ ਕੰਮ। ਦ੍ਰਿੜਾਮੰ = (ਹਿਰਦੇ ਵਿਚ) ਪੱਕੇ ਤੌਰ ਤੇ ਟਿਕਾਂਦਾ ਹੈ। ਮਨਿ = ਮਨ ਵਿਚ। ਮੁਖਿ = ਮੂੰਹ ਵਿਚ। ਜੂਠਿ = ਮੈਲ। ਭੈ = ਡਰ ਵਿਚ। ਅਗਾਮੰ = ਅਗੰਮ ਪ੍ਰਭੂ।੫।

ਪਰਮਾਤਮਾ ਇਕ ਐਸੀ ਆਤਮਕ ਅਵਸਥਾ ਦਾ ਮਾਲਕ ਹੈ ਕਿ ਉਸ ਉਤੇ ਮਾਇਆ ਦੇ ਫੁਰਨੇ ਜ਼ੋਰ ਨਹੀਂ ਪਾ ਸਕਦੇ, ਉਹ ਤਿੰਨਾਂ ਹੀ ਭਵਨਾਂ ਦਾ ਮਾਲਕ ਹੈ, ਉਸ ਦਾ ਨਾਮ ਜੀਵਾਂ ਵਾਸਤੇ ਮਹਾਨ ਉੱਚਾ ਸ੍ਰੇਸ਼ਟ ਧਨ ਹੈ। ਜਗਤ ਵਿਚ ਜਿਤਨੇ ਭੀ ਜੀਵ ਜਨਮ ਲੈਂਦੇ ਹਨ ਉਹਨਾਂ ਦੇ ਮੱਥੇ ਉਤੇ (ਉਹਨਾਂ ਦੇ ਕੀਤੇ ਕਰਮਾਂ ਦੇ ਸੰਸਕਾਰਾਂ ਅਨੁਸਾਰ ਪਰਮਾਤਮਾ ਦੀ ਰਜ਼ਾ ਵਿਚ ਹੀ) ਲੇਖ (ਲਿਖਿਆ ਜਾਂਦਾ ਹੈ, ਹਰੇਕ ਜੀਵ ਨੂੰ) ਆਪੋ ਆਪਣੇ ਸਿਰ ਉਤੇ ਲਿਖਿਆ ਲੇਖ ਸਹਿਣਾ ਪੈਂਦਾ ਹੈ। ਪਰਮਾਤਮਾ ਆਪ ਹੀ (ਸਾਧਾਰਨ) ਕੰਮ ਤੇ ਚੰਗੇ ਕੰਮ (ਜੀਵਾਂ ਪਾਸੋਂ) ਕਰਾਂਦਾ ਹੈ, ਆਪ ਹੀ (ਜੀਵਾਂ ਦੇ ਹਿਰਦੇ ਵਿਚ ਆਪਣੀ) ਭਗਤੀ ਦ੍ਰਿੜ੍ਹ ਕਰਦਾ ਹੈ। ਅਪਹੁੰਚ ਪ੍ਰਭੂ ਆਪ ਹੀ (ਜੀਵਾਂ ਨੂੰ ਆਪਣੀ) ਡੂੰਘੀ ਸਾਂਝ ਬਖਸ਼ਦਾ ਹੈ। (ਸੱਚਾ ਵੈਰਾਗੀ) ਪਰਮਾਤਮਾ ਦੇ ਡਰ-ਅਦਬ ਵਿਚ ਗਿੱਝ ਜਾਂਦਾ ਹੈ, ਉਸ ਦੇ ਮਨ ਵਿਚ ਤੇ ਮੂੰਹ ਵਿਚ (ਪਹਿਲਾਂ ਜੋ ਭੀ ਵਿਕਾਰਾਂ ਦੀ ਨਿੰਦਾ ਆਦਿਕ ਦੀ) ਮੈਲ (ਹੁੰਦੀ ਹੈ ਉਹ) ਦੂਰ ਹੋ ਜਾਂਦੀ ਹੈ।੫।

Continues on 635, SGGS:

ਜਿਨ ਚਾਖਿਆ ਸੇਈ ਸਾਦੁ ਜਾਣਨਿ ਜਿਉ ਗੁੰਗੇ ਮਿਠਿਆਈ ॥

ਅਕਥੈ ਕਾ ਕਿਆ ਕਥੀਐ ਭਾਈ ਚਾਲਉ ਸਦਾ ਰਜਾਈ ॥

ਗੁਰੁ ਦਾਤਾ ਮੇਲੇ ਤਾ ਮਤਿ ਹੋਵੈ ਨਿਗੁਰੇ ਮਤਿ ਨ ਕਾਈ ॥

ਜਿਉ ਚਲਾਏ ਤਿਉ ਚਾਲਹ ਭਾਈ ਹੋਰ ਕਿਆ ਕੋ ਕਰੇ ਚਤੁਰਾਈ ॥੬॥

Jin cẖākẖi▫ā se▫ī sāḏ jāṇan ji▫o gunge miṯẖi▫ā▫ī.

Akthai kā ki▫ā kathī▫ai bẖā▫ī cẖāla▫o saḏā rajā▫ī.

Gur ḏāṯā mele ṯā maṯ hovai nigure maṯ na kā▫ī.

Ji▫o cẖalā▫e ṯi▫o cẖālah bẖā▫ī hor ki▫ā ko kare cẖaṯurā▫ī. ||6||

In Essence: One who has tasted His Nectar – Name, knows it; this experience is like a dumb person’s enjoyment of sweets, which he cannot describe. Brother! His Name is inexpressible, how anyone can describe it? We should just abide in His Will always. If one meets the beneficent Guru, only then this understanding comes; otherwise, a person without the Guru has no understanding. As the Creator causes us to act, we do; what other cleverness can we do?

ਅਕਥ = ਜਿਸ ਦਾ ਸਰੂਪ ਬਿਆਨ ਨ ਕੀਤਾ ਜਾ ਸਕੇ। ਭਾਈ = ਹੇ ਭਾਈ! ਚਾਲਉ = ਮੈਂ ਚੱਲਦਾ ਹਾਂ। ਦਾਤਾ = ਦਾਤਾਰ ਪ੍ਰਭੂ। ਚਾਲਹ = ਅਸੀਂ (ਜੀਵ) ਚੱਲਦੇ ਹਾਂ।੬।

ਜਿਨ੍ਹਾਂ ਮਨੁੱਖ ਨੇ (ਪਰਮਾਤਮਾ ਦੇ ਨਾਮ ਦਾ ਰਸ) ਚੱਖਿਆ ਹੈ, (ਉਸ ਦਾ) ਸੁਆਦ ਉਹੀ ਜਾਣਦੇ ਹਨ (ਦੱਸ ਨਹੀਂ ਸਕਦੇ), ਜਿਵੇਂ ਗੁੰਗੇ ਮਨੁੱਖ ਦੀ ਖਾਧੀ ਮਿਠਿਆਈ (ਦਾ ਸੁਆਦ ਗੁੰਗਾ ਆਪ ਹੀ ਜਾਣਦਾ ਹੈ, ਕਿਸੇ ਨੂੰ ਦੱਸ ਨਹੀਂ ਸਕਦਾ)। ਹੇ ਭਾਈ! ਨਾਮ-ਰਸ ਹੈ ਹੀ ਅਕੱਥ, ਬਿਆਨ ਕੀਤਾ ਹੀ ਨਹੀਂ ਜਾ ਸਕਦਾ। (ਮੈਂ ਤਾਂ ਸਦਾ ਇਹੀ ਤਾਂਘ ਰੱਖਦਾ ਹਾਂ ਕਿ) ਮੈਂ ਉਸ ਮਾਲਕ-ਪ੍ਰਭੂ ਦੀ ਰਜ਼ਾ ਵਿਚ ਤੁਰਾਂ। (ਪਰ ਰਜ਼ਾ ਵਿਚ ਤੁਰਨ ਦੀ) ਸੂਝ ਭੀ ਤਦੋਂ ਹੀ ਆਉਂਦੀ ਹੈ ਜੇ ਗੁਰੂ ਉਸ ਦਾਤਾਰ-ਪ੍ਰਭੂ ਨਾਲ ਮਿਲਾ ਦੇਵੇ। ਜੇਹੜਾ ਬੰਦਾ ਗੁਰੂ ਦੀ ਸ਼ਰਨ ਨਹੀਂ ਪਿਆ, ਉਸ ਨੂੰ ਇਹ ਸਮਝ ਰਤਾ ਭੀ ਨਹੀਂ ਆਉਂਦੀ। ਹੇ ਭਾਈ! ਕੋਈ ਆਦਮੀ ਆਪਣੀ ਸਿਆਣਪ ਦਾ ਮਾਣ ਨਹੀਂ ਕਰ ਸਕਦਾ, ਜਿਵੇਂ ਜਿਵੇਂ ਪਰਮਾਤਮਾ ਸਾਨੂੰ ਜੀਵਾਂ ਨੂੰ (ਜੀਵਨ-ਰਾਹ ਉਤੇ) ਤੋਰਦਾ ਹੈ ਤਿਵੇਂ ਤਿਵੇਂ ਹੀ ਅਸੀਂ ਤੁਰਦੇ ਹਾਂ।੬।

ਇਕਿ ਭਰਮਿ ਭੁਲਾਏ ਇਕਿ ਭਗਤੀ ਰਾਤੇ ਤੇਰਾ ਖੇਲੁ ਅਪਾਰਾ ॥

ਜਿਤੁ ਤੁਧੁ ਲਾਏ ਤੇਹਾ ਫਲੁ ਪਾਇਆ ਤੂ ਹੁਕਮਿ ਚਲਾਵਣਹਾਰਾ ॥

ਸੇਵਾ ਕਰੀ ਜੇ ਕਿਛੁ ਹੋਵੈ ਅਪਣਾ ਜੀਉ ਪਿੰਡੁ ਤੁਮਾਰਾ ॥

ਸਤਿਗੁਰਿ ਮਿਲਿਐ ਕਿਰਪਾ ਕੀਨੀ ਅੰਮ੍ਰਿਤ ਨਾਮੁ ਅਧਾਰਾ ॥੭॥

Ik bẖaram bẖulā▫e ik bẖagṯī rāṯe ṯerā kẖel apārā.

Jiṯ ṯuḏẖ lā▫e ṯehā fal pā▫i▫ā ṯū hukam cẖalāvaṇhārā.

Sevā karī je kicẖẖ hovai apṇā jī▫o pind ṯumārā.

Saṯgur mili▫ai kirpā kīnī amriṯ nām aḏẖārā. ||7||

In Essence: Oh Incomprehensible Prabh! In your Show, there are some who are deluded, but there are also those who are drenched in your devotion. In whatever act you engage them, they bear fruit of that; only you are capable of keeping them in your Ordinance. If I have anything of my own, I can say that I am serving you, but my soul and body are your gifts. As Prabh shows mercy, a person meets the true Guru and then for him, Prabh’s Nectar – Name becomes support of his life.

ਇਕਿ = {ਲਫ਼ਜ਼ ‘ਇਕਿ’ ਤੋਂ ਬਹੁ-ਵਚਨ} ਅਨੇਕਾਂ ਜੀਵ। ਭਰਮਿ = ਭਟਕਣਾ ਵਿਚ। ਰਾਤੇ = ਰੰਗੇ ਹੋਏ। ਜਿਤੁ = ਜਿਸ ਵਿਚ, ਜਿਸ ਪਾਸੇ, ਜਿਸ ਕੰਮ ਵਿਚ। ਹੁਕਮਿ = ਹੁਕਮ ਵਿਚ। ਕਰੀ = ਮੈਂ ਕਰਾਂ। ਜੀਉ = ਜਿੰਦ। ਪਿੰਡੁ = ਸਰੀਰ। ਸਤਿਗੁਰਿ ਮਿਲਿਐ = ਜੇ ਸਤਿਗੁਰ ਮਿਲ ਪਏ।੭।

ਹੇ ਅਪਾਰ ਪ੍ਰਭੂ! ਅਨੇਕਾਂ ਜੀਵ ਭਟਕਣਾ ਵਿਚ (ਪਾ ਕੇ) ਕੁਰਾਹੇ ਪਾਏ ਹੋਏ ਹਨ, ਅਨੇਕਾਂ ਜੀਵ ਤੇਰੀ ਭਗਤੀ (ਦੇ ਰੰਗ) ਵਿਚ ਰੰਗੇ ਹੋਏ ਹਨ-ਇਹ (ਸਭ) ਤੇਰਾ ਖੇਲ (ਰਚਿਆ ਹੋਇਆ) ਹੈ। ਜਿਸ ਪਾਸੇ ਤੂੰ ਜੀਵਾਂ ਨੂੰ ਲਾਇਆ ਹੋਇਆ ਹੈ ਉਹੋ ਜਿਹਾ ਫਲ ਜੀਵ ਭੋਗ ਰਹੇ ਹਨ। ਤੂੰ (ਸਭ ਜੀਵਾਂ ਨੂੰ) ਆਪਣੇ ਹੁਕਮ ਵਿਚ ਚਲਾਣ ਦੇ ਸਮਰੱਥ ਹੈਂ। (ਮੇਰੇ ਪਾਸ) ਜੇ ਕੋਈ ਚੀਜ਼ ਮੇਰੀ ਆਪਣੀ ਹੋਵੇ ਤਾਂ (ਮੈਂ ਇਹ ਆਖਣ ਦਾ ਫ਼ਖਰ ਕਰ ਸਕਾਂ ਕਿ) ਮੈਂ ਤੇਰੀ ਸੇਵਾ ਕਰ ਰਿਹਾ ਹਾਂ, ਪਰ ਮੇਰੀ ਇਹ ਜਿੰਦ ਤੇਰੀ ਹੀ ਦਿੱਤੀ ਹੋਈ ਹੈ ਤੇ ਮੇਰਾ ਸਰੀਰ ਭੀ ਤੇਰਾ ਹੀ ਦਿੱਤਾ ਹੋਇਆ ਹੈ। ਜੇ ਗੁਰੂ ਮਿਲ ਪਏ ਤਾਂ ਉਹ ਕਿਰਪਾ ਕਰਦਾ ਹੈ ਤੇ ਆਤਮਕ ਜੀਵਨ ਦੇਣ ਵਾਲਾ ਤੇਰਾ ਨਾਮ ਮੈਨੂੰ (ਜ਼ਿੰਦਗੀ ਦਾ) ਆਸਰਾ ਦੇਂਦਾ ਹੈ।੭।

ਗਗਨੰਤਰਿ ਵਾਸਿਆ ਗੁਣ ਪਰਗਾਸਿਆ ਗੁਣ ਮਹਿ ਗਿਆਨ ਧਿਆਨੰ ॥

ਨਾਮੁ ਮਨਿ ਭਾਵੈ ਕਹੈ ਕਹਾਵੈ ਤਤੋ ਤਤੁ ਵਖਾਨੰ ॥

ਸਬਦੁ ਗੁਰ ਪੀਰਾ ਗਹਿਰ ਗੰਭੀਰਾ ਬਿਨੁ ਸਬਦੈ ਜਗੁ ਬਉਰਾਨੰ ॥

ਪੂਰਾ ਬੈਰਾਗੀ ਸਹਜਿ ਸੁਭਾਗੀ ਸਚੁ ਨਾਨਕ ਮਨੁ ਮਾਨੰ ॥੮॥੧॥

Gagnanṯar vāsi▫ā guṇ pargāsi▫ā guṇ mėh gi▫ān ḏẖi▫ānaŉ.

Nām man bẖāvai kahai kahāvai ṯaṯo ṯaṯ vakẖānaŉ.

Sabaḏ gur pīrā gahir gambẖīrā bin sabḏai jag ba▫urānaŉ.

Pūrā bairāgī sahj subẖāgī sacẖ Nānak man mānaŉ. ||8||1||

In Essence: (With His grace) one who lives in the highest state of mind by remaining fixed on the Creator, virtues become manifest in him (or her); and because of that, one obtains divine knowledge and remains concentrated on Him. That person’s mind loves His Name; he or she utters His Name and inspires others to do the same. He or she through the Guru – Shabada becomes profound and serious; however, without the Guru – Shabad, the world is crazy (in Maya). Nanak says that only that person is perfectly detached and fortunate one whose mind is pleased with Eternal Creator intuitively.

ਗਗਨ = ਆਕਾਸ਼, ਚਿਤ-ਆਕਾਸ਼, ਦਸਮ ਦੁਆਰਾ, ਦਿਮਾਗ਼, ਆਤਮਕ ਮੰਡਲ। ਗਗਨੰਤਰਿ = ਗਗਨ ਅੰਤਰਿ, ਆਤਮਕ ਮੰਡਲ ਵਿਚ, ਉੱਚੇ ਆਤਮਕ ਟਿਕਾਣੇ ਵਿਚ। ਮਹਿ = ਵਿਚ। ਗਿਆਨ = ਡੂੰਘੀ ਸਾਂਝ। ਧਿਆਨੰ = ਸੁਰਤਿ ਦਾ ਟਿਕਾਉ। ਗਹਿਰ ਗੰਭੀਰਾ = ਡੂੰਘੇ ਜਿਗਰੇ ਵਾਲਾ। ਤਤੋ ਤਤੁ = ਤੱਤ ਹੀ ਤੱਤ, ਜਗਤ ਦੇ ਮੂਲ-ਪ੍ਰਭੂ ਨੂੰ ਹੀ। ਬਉਰਾਨੰ = ਕਮਲਾ, ਝੱਲਾ। ਸਹਜਿ = ਸਹਜ ਅਵਸਥਾ ਵਿਚ, ਅਡੋਲ ਆਤਮਕ ਅਵਸਥਾ ਵਿਚ। ਸਚੁ = ਸਦਾ-ਥਿਰ ਪ੍ਰਭੂ।੮।

ਹੇ ਨਾਨਕ! ਜੋ ਮਨੁੱਖ ਸਦਾ ਉੱਚੇ ਆਤਮਕ ਮੰਡਲ ਵਿਚ ਵੱਸਦਾ ਹੈ (ਸੁਰਤਿ ਟਿਕਾਈ ਰੱਖਦਾ ਹੈ) ਉਸ ਦੇ ਅੰਦਰ ਆਤਮਕ ਗੁਣ ਪਰਗਟ ਹੁੰਦੇ ਹਨ, ਆਤਮਕ ਗੁਣਾਂ ਨਾਲ ਉਹ ਡੂੰਘੀ ਸਾਂਝ ਪਾਈ ਰੱਖਦਾ ਹੈ, ਆਤਮਕ ਗੁਣਾਂ ਵਿਚ ਹੀ ਉਸ ਦੀ ਸੁਰਤਿ ਜੁੜੀ ਰਹਿੰਦੀ ਹੈ (ਉਹੀ ਮਨੁੱਖ ਪੂਰਨ ਤਿਆਗੀ ਹੈ)। ਉਸ ਦੇ ਮਨ ਨੂੰ ਪਰਮਾਤਮਾ ਦਾ ਨਾਮ ਪਿਆਰਾ ਲੱਗਦਾ ਹੈ, ਉਹ (ਆਪ ਨਾਮ) ਸਿਮਰਦਾ ਹੈ (ਹੋਰਨਾਂ ਨੂੰ ਸਿਮਰਨ ਲਈ) ਪ੍ਰੇਰਦਾ ਹੈ। ਉਹ ਸਦਾ ਜਗਤ-ਮੂਲ ਪ੍ਰਭੂ ਦੀ ਹੀ ਸਿਫ਼ਤਿ-ਸਾਲਾਹ ਕਰਦਾ ਹੈ। ਗੁਰੂ ਪੀਰ ਦੇ ਸ਼ਬਦ ਨੂੰ (ਹਿਰਦੇ ਵਿਚ ਟਿਕਾ ਕੇ) ਉਹ ਡੂੰਘੇ ਜਿਗਰੇ ਵਾਲਾ ਬਣ ਜਾਂਦਾ ਹੈ। ਪਰ ਗੁਰ-ਸ਼ਬਦ ਤੋਂ ਖੁੰਝ ਕੇ ਜਗਤ (ਮਾਇਆ ਦੇ ਮੋਹ ਵਿਚ) ਕਮਲਾ (ਹੋਇਆ ਫਿਰਦਾ) ਹੈ। ਉਹ ਪੂਰਨ ਤਿਆਗੀ ਮਨੁੱਖ ਅਡੋਲ ਆਤਮਕ ਅਵਸਥਾ ਵਿਚ ਟਿਕ ਕੇ ਚੰਗੇ ਭਾਗਾਂ ਵਾਲਾ ਬਣ ਜਾਂਦਾ ਹੈ, ਉਸ ਦਾ ਮਨ ਸਦਾ-ਥਿਰ ਰਹਿਣ ਵਾਲੇ ਪ੍ਰਭੂ (ਦੀ ਯਾਦ ਨੂੰ ਹੀ ਆਪਣਾ ਜੀਵਨ-ਨਿਸ਼ਾਨਾ) ਮੰਨਦਾ ਹੈ।੮।੧।

Look how the Guru stops the Sikhs from following any Hindu or Muslim path:

ਭੈਰਉ ਮਹਲਾ ੫ ॥

ਵਰਤ ਨ ਰਹਉ ਨ ਮਹ ਰਮਦਾਨਾ ॥ ਤਿਸੁ ਸੇਵੀ ਜੋ ਰਖੈ ਨਿਦਾਨਾ ॥੧॥

Bẖairo mėhlā 5.

Varaṯ na raha▫o na mah ramḏānā.

Ŧis sevī jo rakẖai niḏānā. ||1||

In Essence: Neither I am into fasting nor Ramzan (Muslim fasting); I serve only Him who saves in the end.

Literally rituals or rites have no importance in Sikhi and they shouldn’t be done at all.

ਰਹਉ = ਰਹਉਂ, ਮੈਂ ਰਹਿੰਦਾ ਹਾਂ। ਮਹ ਰਮਦਾਨਾ = ਮਾਹ ਰਮਜ਼ਾਨਾ, ਰਮਜ਼ਾਨ ਦਾ ਮਹੀਨਾ (ਜਦੋਂ ਰੋਜ਼ੇ ਰੱਖੇ ਜਾਂਦੇ ਹਨ)। ਤਿਸੁ = ਉਸ ਪ੍ਰਭੂ ਨੂੰ। ਸੇਵੀ = ਸੇਵੀਂ, ਮੈਂ ਸਿਮਰਦਾ ਹਾਂ। ਰਖੈ = ਰੱਖਿਆ ਕਰਦਾ ਹੈ। ਨਿਦਾਨਾ = ਆਖ਼ਰ ਨੂੰ।੧।

ਹੇ ਭਾਈ! ਨਾਹ ਮੈਂ (ਹਿੰਦੂ ਦੇ) ਵਰਤਾਂ ਦਾ ਆਸਰਾ ਲੈਂਦਾ ਹਾਂ, ਨਾਹ ਮੈਂ (ਮੁਸਲਮਾਨ ਦੇ) ਰਮਜ਼ਾਨ ਦੇ ਮਹੀਨੇ (ਵਿਚ ਰੱਖੇ ਰੋਜ਼ਿਆਂ ਦਾ)। ਮੈਂ ਤਾਂ (ਸਿਰਫ਼) ਉਸ ਪਰਮਾਤਮਾ ਨੂੰ ਸਿਮਰਦਾ ਹਾਂ ਜਿਹੜਾ ਆਖ਼ਿਰ (ਹਰੇਕ ਦੀ) ਰੱਖਿਆ ਕਰਦਾ ਹੈ।੧।

ਏਕੁ ਗੁਸਾਈ ਅਲਹੁ ਮੇਰਾ ॥ ਹਿੰਦੂ ਤੁਰਕ ਦੁਹਾਂ ਨੇਬੇਰਾ ॥੧॥ ਰਹਾਉ ॥

Ėk gusā▫ī alhu merā. Hinḏū ṯurak ḏuhāŉ neberā. ||1|| rahā▫o.

In Essence: My Prabh is that whom the Hindu call, “Gosaaeen”, and the Muslim call Him “Allah”; I am done with both of the faiths. Pause

ਗੁਸਾਈ = ਗੋ-ਸਾਈਂ, ਧਰਤੀ ਦਾ ਖਸਮ। ਅਲਹੁ = ਅੱਲਾ (ਮੁਸਲਮਾਨਾਂ ਦਾ ਨਾਮ ਪਰਮਾਤਮਾ ਵਾਸਤੇ)। ਦੁਹਾਂ ਨੇਬੇਰਾ = ਦੁਹਾਂ ਤੋਂ (ਸੰਬੰਧ) ਨਿਬੇੜ ਲਿਆ ਹੈ, ਦੋਹਾਂ ਨਾਲੋਂ ਮੁਕਾ ਲਿਆ ਹੈ।੧।ਰਹਾਉ।

ਹੇ ਭਾਈ! (ਆਤਮਕ ਜੀਵਨ ਦੀ ਅਗਵਾਈ ਦੇ ਸੰਬੰਧ ਵਿਚ) ਮੈਂ ਹਿੰਦੂ ਅਤੇ ਤੁਰਕ ਦੋਹਾਂ ਨਾਲੋਂ ਹੀ ਸਾਂਝ ਮੁਕਾ ਲਈ ਹੈ। ਮੇਰਾ ਤਾਂ ਸਿਰਫ਼ ਉਹ ਹੈ (ਜਿਸ ਨੂੰ ਹਿੰਦੂ) ਗੁਸਾਈਂ (ਆਖਦਾ ਹੈ ਅਤੇ ਜਿਸ ਨੂੰ ਮੁਸਲਮਾਨ) ਅੱਲਾ (ਆਖਦਾ ਹੈ)।੧।ਰਹਾਉ।

ਹਜ ਕਾਬੈ ਜਾਉ ਨ ਤੀਰਥ ਪੂਜਾ ॥ ਏਕੋ ਸੇਵੀ ਅਵਰੁ ਨ ਦੂਜਾ ॥੨॥

Haj kābai jā▫o na ṯirath pūjā. Ėko sevī avar na ḏūjā. ||2||

In Essence: I go neither to Mecca nor to holy pilgrimages (of Hindus or any) to perform worship; I serve only the Creator, not any one other.

And, when we serve Him, we praise Him and we enshrine Him in the heart; as we do that, all the rest become insignificant to us; to please Him while serving Him, we need no ritual or rite.

ਜਾਉ ਨ = ਜਾਉਂ ਨ, ਮੈਂ ਨਹੀਂ ਜਾਂਦਾ। ਏਕੋ ਸੇਵੀ = ਇਕ ਪਰਮਾਤਮਾ ਨੂੰ ਹੀ ਮੈਂ ਸਿਮਰਦਾ ਹਾਂ।੨।

ਹੇ ਭਾਈ! ਮੈਂ ਨਾਹ ਕਾਬੇ ਦਾ ਹੱਜ ਕਰਨ ਜਾਂਦਾ ਹਾਂ (ਜਿਵੇਂ ਮੁਸਲਮਾਨ ਜਾਂਦੇ ਹਨ), ਨਾਹ ਮੈਂ (ਹਿੰਦੂਆਂ ਵਾਂਗ) ਤੀਰਥਾਂ ਤੇ ਪੂਜਾ ਕਰਨ ਜਾਂਦਾ ਹਾਂ। ਮੈਂ ਤਾਂ ਸਿਰਫ਼ ਇੱਕ ਪਰਮਾਤਮਾ ਨੂੰ ਸਿਮਰਦਾ ਹਾਂ, ਕਿਸੇ ਹੋਰ ਦੂਜੇ ਨੂੰ ਨਹੀਂ (ਸਿਮਰਦਾ)।੨।

ਪੂਜਾ ਕਰਉ ਨ ਨਿਵਾਜ ਗੁਜਾਰਉ ॥ ਏਕ ਨਿਰੰਕਾਰ ਲੇ ਰਿਦੈ ਨਮਸਕਾਰਉ ॥੩॥

Pūjā kara▫o na nivāj gujāra▫o. Ėk nirankār le riḏai namaskāra▫o. ||3||

In Essence: I perform neither worship (Hindu worshiping) nor “Niwaz” (Muslim prayer); having enshrined Formless Prabh in my heart, I bow to Him.

Even a special way of bowing or worshiping is rejected by the Guru.

ਕਰਉ ਨ = ਕਰਉਂ ਨ, ਮੈਂ ਨਹੀਂ ਕਰਦਾ। ਨਿਵਾਜ = ਨਿਮਾਜ਼। ਨ ਗੁਜਾਰਉ = ਨ ਗੁਜਾਰਉਂ, ਮੈਂ ਨਹੀਂ ਗੁਜ਼ਾਰਦਾ, ਮੈਂ (ਨਿਮਾਜ਼) ਨਹੀਂ ਪੜ੍ਹਦਾ। ਲੈ = ਲੈ ਕੇ। ਰਿਦੈ = ਹਿਰਦੇ ਵਿਚ। ਨਮਸਕਾਰਉ = ਨਮਸਕਾਰਉਂ, ਮੈਂ ਸਿਰ ਨਿਵਾਂਦਾ ਹਾਂ।੩।

ਹੇ ਭਾਈ! ਮੈਂ ਨਾਹ (ਹਿੰਦੂਆਂ ਵਾਂਗ ਵੇਦ-) ਪੂਜਾ ਕਰਦਾ ਹਾਂ, ਨਾਹ (ਮੁਸਲਮਾਨ ਵਾਂਗ) ਨਿਮਾਜ਼ ਪੜ੍ਹਦਾ ਹਾਂ। ਮੈਂ ਤਾਂ ਸਿਰਫ਼ ਨਿਰੰਕਾਰ ਨੂੰ ਹਿਰਦੇ ਵਿਚ ਵਸਾ ਕੇ (ਉਸ ਅੱਗੇ) ਸਿਰ ਨਿਵਾਂਦਾ ਹਾਂ।੩।

ਨਾ ਹਮ ਹਿੰਦੂ ਨ ਮੁਸਲਮਾਨ ॥ ਅਲਹ ਰਾਮ ਕੇ ਪਿੰਡੁ ਪਰਾਨ ॥੪॥

Nā ham hinḏū na musalmān. Alah rām ke pind parān. ||4||

In Essence: I am neither a Muslim nor a Hindu, but my soul and body is His who is addressed as Ram and Allah

ਹਮ = ਅਸੀ। ਪਿੰਡ = ਸਰੀਰ। ਪਰਾਨ = ਪ੍ਰਾਣ, ਜਿੰਦ। ਕੇ = ਦੇ (ਦਿੱਤੇ ਹੋਏ)।੪।

ਹੇ ਭਾਈ! (ਆਤਮਕ ਜੀਵਨ ਦੀ ਅਗਵਾਈ ਵਾਸਤੇ) ਨਾਹ ਅਸੀਂ ਹਿੰਦੂ (ਦੇ ਮੁਥਾਜ) ਹਾਂ, ਨਾਹ ਅਸੀਂ ਮੁਸਲਮਾਨ (ਦੇ ਮੁਥਾਜ) ਹਾਂ। ਸਾਡੇ ਇਹ ਸਰੀਰ ਸਾਡੀ ਇਹ ਜਿੰਦ (ਉਸ ਪਰਮਾਤਮਾ) ਦੇ ਦਿੱਤੇ ਹੋਏ ਹਨ (ਜਿਸ ਨੂੰ ਮੁਸਲਮਾਨ) ਅੱਲਾ (ਆਖਦਾ ਹੈ, ਜਿਸ ਨੂੰ ਹਿੰਦੂ) ਰਾਮ (ਆਖਦਾ ਹੈ)।੪।

ਕਹੁ ਕਬੀਰ ਇਹੁ ਕੀਆ ਵਖਾਨਾ ॥ ਗੁਰ ਪੀਰ ਮਿਲਿ ਖੁਦਿ ਖਸਮੁ ਪਛਾਨਾ ॥੫॥੩॥

Kaho Kabīr ih kī▫ā vakẖānā. Gur pīr mil kẖuḏ kẖasam pacẖẖānā. ||5||3||

In Essence: Oh Kabir! Say this: “I have explained clearly that I have realized the Master through Guru-Peer (Like the Guru, an entity in Islam).

The shabda is addressed to Bhagat Kabir in context of his shabda.

ਕਹੁ = ਆਖ। ਕਬੀਰ = ਹੇ ਕਬੀਰ! ਗੁਰ ਮਿਲਿ = ਗੁਰੂ ਨੂੰ ਮਿਲ ਕੇ। ਪੀਰ ਮਿਲਿ = ਪੀਰ ਨੂੰ ਮਿਲ ਕੇ। ਖੁਦਿ = ਆਪਣਾ।੫।

ਹੇ ਕਬੀਰ! ਆਖ-(ਹੇ ਭਾਈ!) ਮੈਂ ਤਾਂ ਇਹ ਗੱਲ ਖੋਲ੍ਹ ਕੇ ਦੱਸਦਾ ਹਾਂ ਕਿ ਮੈਂ ਆਪਣੇ ਗੁਰੂ-ਪੀਰ ਨੂੰ ਮਿਲ ਕੇ ਆਪਣੇ ਖਸਮ-ਪ੍ਰਭੂ ਨਾਲ ਡੂੰਘੀ ਸਾਂਝ ਪਾ ਰੱਖੀ ਹੈ।੫।੩।

❀ ਨੋਟ: ਇਸ ਸ਼ਬਦ ਦਾ ਸਿਰਲੇਖ ਹੈ ‘ਮਹਲਾ ੫’। ਪਰ ਅਖ਼ੀਰ ਤੇ ਲਫ਼ਜ਼ ‘ਨਾਨਕ’ ਦੇ ਥਾਂ ‘ਕਬੀਰ’ ਹੈ। ਇਸ ਦਾ ਭਾਵ ਇਹ ਹੈ ਕਿ ਇਹ ਸ਼ਬਦ ਗੁਰੂ ਅਰਜਨ ਸਾਹਿਬ ਜੀ ਦਾ ਆਪਣਾ ਲਿਖਿਆ ਹੋਇਆ ਹੈ, ਪਰ ਹੈ ਇਹ ਕਬੀਰ ਜੀ ਦੇ ਕਿਸੇ ਸ਼ਬਦ ਦੇ ਪਰਥਾਇ। ਹੁਣ ਵੇਖੋ ਇਸੇ ਰਾਗ ਵਿਚ ਕਬੀਰ ਜੀ ਦਾ ਸ਼ਬਦ ਨੰਬਰ ੭। ਉਸ ਵਿਚੋਂ ਹੇਠ-ਲਿਖੀਆਂ ਤੁਕਾਂ ਪੜ੍ਹ ਕੇ ਗੁਰੂ ਅਰਜਨ ਸਾਹਿਬ ਦੇ ਇਸ ਸ਼ਬਦ ਨਾਲ ਰਲਾਓ:

ਹਮਰਾ ਝਗਰਾ ਰਹਾ ਨ ਕੋਊ ॥ ਪੰਡਿਤ ਮੁਲਾਂ ਛਾਡੇ ਦੋਊ ॥੧॥ਰਹਾਉ॥…

ਪੰਡਿਤ ਮੁਲਾਂ ਜੋ ਲਿਖਿ ਦੀਆ ॥ ਛਾਡਿ ਚਲੇ ਹਮ ਕਛੂ ਨ ਲੀਆ ॥੩॥

ਗੁਰੂ ਅਰਜਨ ਸਾਹਿਬ ਆਪਣੇ ਸ਼ਬਦ ਵਿਚ ਕਬੀਰ ਜੀ ਦੇ ਦਿੱਤੇ ਖ਼ਿਆਲ ਦੀ ਵਿਆਖਿਆ ਕਰ ਰਹੇ ਹਨ।

The Guru frees us from controlled belief about ablution, charity and wearing robes to show religiousness; for a Sikh, uttering His Name and singing His praise with sincere mind with the help of the Guru is everything. When a Sikh gives away, he or she gives away in compassion, but in return, he or she hopes nothing; a Sikh doesn’t believe that purity comes by visiting religious places and bathing there. No, that is not our Guru’s call. Life is not easy as it appears; therefore, face it, but by putting faith in the Guru’s words and Akalpurakh and ignoring all the rest. Start the day with His memory and end it in His memory so that during performing assigned task, virtues are kept intact. The Guru wants the Sikhs to follow the Guru guidance only:

The Guru is very clear in his message, on 405 SGGS

ਬੇਦ ਸਾਸਤ੍ਰ ਜਨ ਧਿਆਵਹਿ ਤਰਣ ਕਉ ਸੰਸਾਰੁ ॥

ਕਰਮ ਧਰਮ ਅਨੇਕ ਕਿਰਿਆ ਸਭ ਊਪਰਿ ਨਾਮੁ ਅਚਾਰੁ ॥੨॥

Beḏ sāsṯar jan ḏẖi▫āvahi ṯaraṇ ka▫o sansār.

Karam ḏẖaram anek kiri▫ā sabẖ ūpar nām acẖār. ||2||

In Essence: People contemplate Vedas and Shastras to ferry across world ocean; however, above all religious deeds and other rituals and rites is uttering Prabh’s Name.

Dump every ritual and religious rite done today in the name of Sikhi and walk with the Guru who actually freed us over three hundred years ago from this ritual slavery; he is calling you today as well; every time you recite Gurbani, his call is heard loud. Don’t worry what other say, but care about what the Guru says; if we disobey him for the sake of those who are drowning in rituals and rites, we will drown with them.

Interpretation in Punjabi (Gurmukhi script) is done by Dr. Sahib Singh Ji

Humbly

G Singh

Understanding ” Mool Mantra” ( A Prelude To Japji) Final

By G.Singh in GURBANI ARTICLES

https://www.gursoch.com/gurmat-vichar/understanding-mool-mantra-a-prelude-to-jap-ji/

“ਸਤਿ” conveys many kinds of meanings like “true, charity, good deeds, all pervading reality and so on.” It depends in what context it is used; here it is used with “Naam” obviously it is about Him; Akalpurakh is addressed in Gurbani by Naam or Naon also; therefore, its meaning has more depth here, “Satt” originates from Sanskrit-word “Sattya” which means that who/which has existence (Dr Sahib Singh) and this existence is, “all pervading truth”. The Guru further calls Him “an existing reality” by using the word,” ਸਤਿ ਨਾਮੁ .” “Satnaam” literally means He truly exists, some scholars interpret “Satnaam” as “His Name is true/eternal”; however, His eternity is expressed by calling Him “a being Akal/beyond death” and also it is expressed in the Sloka that follows the “Mool Mantra”. Therefore, it means “Akalpurakh is an existing reality not a myth”.

“ਕਰਤਾ ਪੁਰਖੁ”, it has two words, “ਕਰਤਾ” means creator. ਪੁਰਖੁ is used most of the times for a man but it is also used for “supreme Soul.” In Bhagwat Gaeta, it is used for “soul” (Dr SS Ji); In Sri Guru Granth Sahib, it is used for “all pervading soul/light” (SGGS 291). Now we should look how First Nanak does stress on Akalpurakh’s “being active as a Creator who is All Pervading.” After this, the next follow His known qualities which are not seen often in humans beings and some of these qualities are very important to adopt to have His vision. This fact is repeatedly elaborated in various Shabadas in Sri Guru Granth Sahib where ever blending in His color is stressed.

“ਨਿਰਭਉ ਨਿਰਵੈਰੁ “.ਨਿਰਭਉ means fearless; it means the Creator has no fear of anyone. ਨਿਰਵੈਰੁ, means the one who doesn’t hold any kind of grudge or animosity against any one. As He is the Creator of all, why should He fear from anyone? As He is an active creator of all —good and evil— why should He keep grudge or animosity against anyone? The total creation is His own in which He permeates; both words fear and animosity do not fit in His nature of being a Creator. Anyone if ever says that the Creator is angry; obviously, that person is an ignorant. It is the humans who think about revenge or settling the scores. His devotees, being in love with Him, earn such qualities through meditating on Him with His grace. Tenth Nanak taught to harbor these two qualities even in case of self defense, and his warrior followers earned these qualities and kept intact while fighting an aggression. When they lost these qualities, they fell down from His grace. When one chooses to side with the fearless Creator, who is without animosity, one must become like Him in one’s behavior. In the next words, the Guru describes His eternity.

“ਅਕਾਲ ਮੂਰਤਿ “, ਅਕਾਲ means beyond times, ਮੂਰਤਿ means “form”, so it means His form is beyond times. It is stressed that never ever the Creator dies as the mortals do, and the time has no effect on Him; why? Its answer is expressed in the next word, ““ਅਜੂਨੀ ਸੈਭੰ”.

“ਅਜੂਨੀ ਸੈਭੰ”. ਅਜੂਨੀ, means beyond birth. Whoever takes birth has to die; it is the law of the nature: His Ordinance. Akalpurakh is beyond times because He doesn’t take birth. If that is the case, how did He come into existence? First Nanak answers this question through the word, “ਸੈਭੰ” which means “He exists from His own- self or light”. Obviously, there is nothing from which He came into existence as we do from a father and mother. This word dispels all illusions created about His existence. Wherever in metaphoric expressions, His manifestation is discussed, it must not be interpreted in a literal meaning; who do, certainly will envelop in duality, which is not accepted by the Guru.

As stated above, He is “all pervading Creator ਕਰਤਾ ਪੁਰਖੁ ; therefore, He cannot be in only one body or a place ever. When the enlightened ones and His true devotees are addressed as “Him” in Gurbani, it is simply about His obvious manifestation in them which proves them unique like Him from the rest of the population. They are His mediums to communicate with other humans directly. In whoever He manifests, that person becomes worth to have extreme reverence because such an enlightened one has obtained numerous virtues of the Creator such as “being beyond fear and animosity.” Usually in this world, all people have fears of different kinds, and all people bear animosity toward someone in different ways. Contrarily, that is not the case with His true devotees because they become like Him by obtaining virtues stated above (397 SGGS).

“ਗੁਰ ਪ੍ਰਸਾਦਿ” .ਪ੍ਰਸਾਦਿ means with blessings; ਗੁਰ means Guru’s; in what context Guru’s blessings are weighed here? Actually after expressing Akalpurakh, First Nanak states here that He, who is expressed here, is known through the Guru’s blessings only. This statement is repeatedly elaborated through Sri Guru Granth Sahib (for a few examples, it is in Asa Dee Vaar, also on 399, 444, 1237, 1268, 1328-29 SGGS)

First Nanak has expressed the Almighty as he has realized Him by falling in love with Him, and he has also pointed out how He could be known. In JapJi, stanza, up to stanza 2, the Guru stresses on the importance of realizing His infinity and infinite Ordinance by rejecting some prevailed practices about knowing Him. Then, the Guru advises his followers to turn toward those who sing His praises, but the Guru also says that this act of turning toward His devotees occurs only as per His set up limits for the mortals; right there, the Guru inserts His advice how to please Him, and it is done by understanding His Ordinance (up to stanza 4, Jap Ji). After advising his followers to understand His Ordinance, the Guru asks the followers to sing His praises, which carry miracles of transforming lives through a Guru. That is, indeed, an interpretation of ਗੁਰ ਪ੍ਰਸਾਦਿ (up to stanza 5 ,Jap Ji).

What we see here in JapJi is His description in a possible way; He is unique because He is immaculate even though He pervades everywhere [stanza 5, Jap Ji]. His being “Akalmurat” is elaborated in the first sloka of Jap Ji”

ਆਦਿ ਸਚੁ ਜੁਗਾਦਿ ਸਚੁ ॥

ਹੈ ਭੀ ਸਚੁ ਨਾਨਕ ਹੋਸੀ ਭੀ ਸਚੁ ॥੧॥

Āḏ sacẖ jugāḏ sacẖ.

Hai bẖī sacẖ Nānak hosī bẖī sacẖ. ||1||

In Essence: Akalpurakh has been here in primal-time, from the beginning and throughout all ages, Nanak says He is today and He will be ever.

“ਅਜੂਨੀ ਸੈਭੰ” is also elaborated in stanza 5, Jap Ji,

ਥਾਪਿਆ ਨ ਜਾਇ ਕੀਤਾ ਨ ਹੋਇ ॥ ਆਪੇ ਆਪਿ ਨਿਰੰਜਨੁ ਸੋਇ ॥

Thāpi▫ā na jā▫e kīṯā na ho▫e. Āpe āp niranjan so▫e.

In Essence: He cannot be established or created; the Immaculate Creator is from His own self/light.

As He is an active Creator, and His creation is under His Ordinance; no one is beyond His power; however, His Ordinance cannot be expressed like Him (stanza 2 Jap Ji). Only He is an active All Pervading Creator (Karta Purkh), and only He is the Giver (stanza7, Jap Ji) that conveys a message: a message of worshiping none but Him.

Now let us look at the question of “His power of permeating in all forms”, also known as His Sargun Sroop (With Form) which literally is expressed through the words, “Onkaar (Ikkonakaar) and “Karta Purakh.” First Nanak accepts Him permeating in all lives and His presence everywhere; in simple words, in all visible or invisible beings, things and places, His “live presence” exists; please read the stanza 9 of Jap Ji:

ਜੇਤਾ ਕੀਤਾ ਤੇਤਾ ਨਾਉ ॥ ਵਿਣੁ ਨਾਵੈ ਨਾਹੀ ਕੋ ਥਾਉ ॥

Jeṯā kīṯā ṯeṯā nā▫o. viṇ nāvai nāhī ko thā▫o.

In Essence: All His creation is His manifestation/form filled with His presence, and there is no place without Him.

In many Shabadas, in various ways, the Gurus and the Bhagatas express well the Invisible Creator and His “Sargun swroop (His being present in the forms) as a “permeating power in His creation.” To see Him only separated from His creation is not right as First Nanak himself states on 223 SGGS.

After the Mool Mantra, the Sloka dispels other illusions about Him. Many people think that the Almighty came on this earth individually time to time; First Nanak doesn’t accept that; therefore, he adds another truth about Him in addition to His being beyond birth and death. His eternity expressed in the Sloka proves that unlike those who take birth and then depart from here after some time, the Creator remains present forever. When we accept that, then how we can reduce Him to a body that is bound to perish?

In Gurbani, this is the Nirgun (formless, without attributes) aspect of Akalpurakh; there is another aspect of Akalpurakh, which is called Sargun (His power of permeating in His creation; it is also repeated in Sri Guru Granth Sahib just to realize Him in His creation but not to take His creation alone as Him), and that is already explained above in context of His being present in His creation. Without understanding His presence in His Sargun Form, we fail to understand Him as Nirgun Almighty as per Gurbani. All the enlightened ones from different times, speak the same language about Him by mentioning His Nirgun and Sargun forms. Now let’s have a few Gurbani Verses about His Sargun form.

Please bear in mind that His presence in His Creation is not the totality of His existence and that is another reason to believe Him beyond birth and death. In other words, if drops of ocean put in numerous pots, all those pots do not become the ocean.

On 1239 SGGS, in Sarang ki Vaar by Mehla 4, First Nanak’s sloka states clearly that Akalpurakh is inexpressible; only efforts are done to express Him; His infinite existence is praised throughout SGGS:

ਮਹਲਾ ੧ ॥

ਆਖਣਿ ਅਉਖਾ ਸੁਨਣਿ ਅਉਖਾ ਆਖਿ ਨ ਜਾਪੀ ਆਖਿ ॥

ਇਕਿ ਆਖਿ ਆਖਹਿ ਸਬਦੁ ਭਾਖਹਿ ਅਰਧ ਉਰਧ ਦਿਨੁ ਰਾਤਿ ॥

ਜੇ ਕਿਹੁ ਹੋਇ ਤ ਕਿਹੁ ਦਿਸੈ ਜਾਪੈ ਰੂਪੁ ਨ ਜਾਤਿ ॥

ਸਭਿ ਕਾਰਣ ਕਰਤਾ ਕਰੇ ਘਟ ਅਉਘਟ ਘਟ ਥਾਪਿ ॥

ਆਖਣਿ ਅਉਖਾ ਨਾਨਕਾ ਆਖਿ ਨ ਜਾਪੈ ਆਖਿ ॥੨॥

Mėhlā 1.

Ākẖaṇ a▫ukẖā sunaṇ a▫ukẖā ākẖ na jāpī ākẖ.

Ik ākẖ ākẖahi sabaḏ bẖākẖahi araḏẖ uraḏẖ ḏin rāṯ.

Je kihu ho▫e ṯa kihu ḏisai jāpai rūp na jāṯ.

Sabẖ kāraṇ karṯā kare gẖat a▫ugẖat gẖat thāp.

Ākẖaṇ a▫ukẖā nānkā ākẖ na jāpai ākẖ. ||2||

In Essence: To express Akalpurakh in any way is difficult; even by repeatedly expressing Him, one cannot comprehend Him completely. Some with all efforts express Him day and night. If He has any form and He is visible, only then one can express Him fully (by seeing Him in a form). By creating all kinds of beings and putting them in easy and hard situations, He Himself acts by permeating in them. To express Akalpurakh in any way is difficult even by repeatedly expressing Him, one cannot comprehend Him completely.

This is the way all enlightened ones state about His infinity, and they make other people aware of His inexpressible infinity; besides, they express Him as per His given ability to them. All what is expressed by them about Him can only be understood fully if someone treads on a path shown by them (because they have experienced Him); if their path is ignored, it is beyond comprehension what they say.

All other claims that the Creator lives above in the sky or takes birth as an individual should not be acceptable to a Sikh. What they think or claim is also a part of His play as per Gurmat; a Sikh should, by understanding that, avoid confrontation on such issues because all are subject to His Ordinance. A Sikh’s goal is obtained when he or she starts realizing the Guru’s experience about Akalpurakh; what others say shouldn’t bother him or her. Atheists or people in dilemma about Him or those who stuck in the concepts of the Creator they think at their own, should never be looked as bad ones or deluded ones as per Gurbani (235, 271, 274, 359 SGGS); if the Guru or His enlightened Devotees express the plight of such persons, they have obtained that authority by reaching to that peak where He is realized; a Sikh has no right to address such people with harsh words. Let us learn about this situation from Bhagat Kabir; he comments on the people’s behavior when his faith in only one Akalpurakh is questioned; in his own words on 324 SGGS, here is the solution of the problem:

ਗਉੜੀ ਕਬੀਰ ਜੀ ॥

ਜਬ ਹਮ ਏਕੋ ਏਕੁ ਕਰਿ ਜਾਨਿਆ ॥ ਤਬ ਲੋਗਹ ਕਾਹੇ ਦੁਖੁ ਮਾਨਿਆ ॥੧॥

Ga▫oṛī Kabīr jī.

Jab ham eko ek kar jāni▫ā. Ŧab logah kāhe ḏukẖ māni▫ā. ||1||

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

ਜਦੋਂ ਅਸਾਂ (ਭਾਵ, ਮੈਂ) ਇਹ ਸਮਝ ਲਿਆ ਹੈ ਕਿ ਸਭ ਥਾਈਂ ਇਕ ਪਰਮਾਤਮਾ ਹੀ ਵਿਆਪਕ ਹੈ, ਤਾਂ (ਪਤਾ ਨਹੀਂ) ਲੋਕਾਂ ਨੇ ਇਸ ਗੱਲ ਨੂੰ ਕਿਉਂ ਬੁਰਾ ਮਨਾਇਆ ਹੈ।੧।

Some people called Bhagat Kabir a dishonored person; see how he responds:

ਹਮ ਅਪਤਹ ਅਪੁਨੀ ਪਤਿ ਖੋਈ ॥

ਹਮਰੈ ਖੋਜਿ ਪਰਹੁ ਮਤਿ ਕੋਈ ॥੧॥ ਰਹਾਉ ॥

Ham apṯah apunī paṯ kẖo▫ī.

Hamrai kẖoj parahu maṯ ko▫ī. ||1|| rahā▫o.

In Essence: I am dishonored one and I have lost the honor; on what path I tread, you do not need to follow (you remain honored ones in worldly way!) Pause

If a person says that there is no God; what is wrong with that? It is his or her opinion after all. A simple believer has contrary opinion, but His true devotee has even contrary opinion to the opinion of a simple believer (who just believes but does no effort to realize Him). Learning to tolerate others opinions is a great push towards spiritual progression. It doesn’t mean if some one keeps sending you Mantra to recite to get saved, you shouldn’t write back telling him that you don’t want that ignorant push. If you remember, when Babur attacked, as per First Nanak, Pathanas took refuge in Magic tricks which were failed. You know that these mantras didn’t save India from the foreign invaders to rule over it for 1000 years. How will they save us. Indeed, it is bad if you call him names or attack him personally.

ਮੈਂ ਨਿਸੰਗ ਹੋ ਗਿਆ ਹਾਂ ਤੇ ਮੈਨੂੰ ਇਹ ਪਰਵਾਹ ਨਹੀਂ ਕਿ ਕੋਈ ਮਨੁੱਖ ਮੇਰੀ ਇੱਜ਼ਤ ਕਰੇ ਜਾਂ ਨਾਹ ਕਰੇ। (ਤੁਹਾਨੂੰ ਲੋਕਾਂ ਨੂੰ ਜਗਤ ਵਿਚ ਮਨ-ਵਡਿਆਈ ਦਾ ਖ਼ਿਆਲ ਹੈ, ਇਸ ਵਾਸਤੇ ਜਿਸ ਰਾਹੇ ਮੈਂ ਪਿਆ ਹਾਂ) ਉਸ ਰਾਹੇ ਮੇਰੇ ਪਿੱਛੇ ਨਾਹ ਤੁਰੋ।੧।ਰਹਾਉ।

ਹਮ ਮੰਦੇ ਮੰਦੇ ਮਨ ਮਾਹੀ ॥

ਸਾਝ ਪਾਤਿ ਕਾਹੂ ਸਿਉ ਨਾਹੀ ॥੨॥

Ham manḏe manḏe man māhī.

Sājẖ pāṯ kāhū si▫o nāhī. ||2||

In Essence: If I am bad, it is me (what to others?) I am not into establishing relationships with others. (Therefore; you honored ones; you are safe, and you stay away from me to keep your so called honor!)

ਜੇ ਮੈਂ ਭੈੜਾ ਹਾਂ ਤਾਂ ਆਪਣੇ ਹੀ ਅੰਦਰ ਭੈੜਾ ਹਾਂ ਨ, (ਕਿਸੇ ਨੂੰ ਇਸ ਗੱਲ ਨਾਲ ਕੀਹ?); ਮੈਂ ਕਿਸੇ ਨਾਲ (ਇਸੇ ਕਰਕੇ) ਕੋਈ ਮੇਲ-ਮੁਲਾਕਾਤ ਭੀ ਨਹੀਂ ਰੱਖੀ ਹੋਈ।੨।

ਪਤਿ ਅਪਤਿ ਤਾ ਕੀ ਨਹੀ ਲਾਜ ॥

ਤਬ ਜਾਨਹੁਗੇ ਜਬ ਉਘਰੈਗੋ ਪਾਜ ॥੩॥

Paṯ apaṯ ṯā kī nahī lāj.

Ŧab jānhuge jab ugẖraigo pāj. ||3||

In Essence: I don’t care to have honor or dishonor but you will realize the reality when your cover up will be revealed.

Bhagat Kabir is hinting at the false honor for which people live, but for His devotee, it is His acceptance that supersedes all worldly honors.

ਕੋਈ ਮੇਰੀ ਇੱਜ਼ਤ ਕਰੇ ਜਾਂ ਨਿਰਾਦਰੀ ਕਰੇ, ਮੈਂ ਇਸ ਵਿਚ ਕੋਈ ਹਾਣਤ ਨਹੀਂ ਸਮਝਦਾ; ਕਿਉਂਕਿ ਤੁਹਾਨੂੰ ਭੀ ਤਦੋਂ ਹੀ ਸਮਝ ਆਵੇਗੀ (ਕਿ ਅਸਲ ਇੱਜ਼ਤ ਜਾਂ ਨਿਰਾਦਰੀ ਕਿਹੜੀ ਹੈ) ਜਦੋਂ ਤੁਹਾਡਾ ਇਹ ਜਗਤ-ਵਿਖਾਵਾ ਉੱਘੜ ਜਾਇਗਾ।੩।

ਕਹੁ ਕਬੀਰ ਪਤਿ ਹਰਿ ਪਰਵਾਨੁ ॥

ਸਰਬ ਤਿਆਗਿ ਭਜੁ ਕੇਵਲ ਰਾਮੁ ॥੪॥੩॥

Kaho Kabīr paṯ har parvān.

Sarab ṯi▫āg bẖaj keval rām. ||4||3||

In Essence: Real honor is in the acceptance of Prabh; for that, forsake all else and meditate only on one Akalpurakh.

ਹੇ ਕਬੀਰ! ਆਖ-(ਅਸਲ) ਇੱਜ਼ਤ ਉਸੇ ਦੀ ਹੀ ਹੈ, ਜਿਸ ਨੂੰ ਪ੍ਰਭੂ ਕਬੂਲ ਕਰ ਲਏ। (ਤਾਂ ਤੇ, ਹੇ ਕਬੀਰ!) ਹੋਰ ਸਭ ਕੁਝ (ਭਾਵ, ਦੁਨੀਆ ਦੀ ਲੋਕ-ਲਾਜ) ਛੱਡ ਕੇ ਪਰਮਾਤਮਾ ਦਾ ਸਿਮਰਨ ਕਰ।੪।੩। ❁ ਭਾਵ: ਦੁਨੀਆ ਦੇ ਬੰਦੇ ਲੋਕ-ਲਾਜ ਪਿੱਛੇ ਮਰਦੇ ਮਰਦੇ ਭਗਤ ਜਨਾਂ ਨੂੰ ਕੁਤਰਕਾਂ ਕਰਦੇ ਹਨ, ਕਿਉਂਕਿ ਬੰਦਗੀ ਵਾਲੇ ਮਨੁੱਖ ਲੋਕ-ਲਾਜ ਛੱਡ ਕੇ ਸਭ ਜੀਆਂ ਨਾਲ ਇਕੋ ਜਿਹਾ ਵਰਤਾਉ ਰੱਖਦੇ ਹਨ। ਪਰ ਦੁਨੀਆ ਦੇ ਇਹ ਆਦਰ ਜਾਂ ਨਿਰਾਦਰੀ ਪ੍ਰਭੂ ਦੀ ਹਜ਼ੂਰੀ ਵਿਚ ਕਿਸੇ ਲੇਖੇ ਨਹੀਂ ਹਨ। ਉੱਥੇ ਤਾਂ ਬੰਦਗੀ ਕਬੂਲ ਹੈ।੩ ।

About the same One Akalpurakh, the Guru expresses his views to guide the seeker to build a faith only in Him. The Guru first expresses that only the one Creator should be worshiped and praised; what people say or the established institutions say, is not important for His seeker. The Guru’s stress on “only one” has a reason and that is to take his followers out of duality so that they can get imbued with one Akalpurakh only who is present all the time within and everywhere like the air. How then, after reading millions times, Ikkoankaar, the Sikhs can consider Him in one place or body? Why do they start believing that bathing on certain Sikh places will bring liberation to them? Aren’t they becoming the old Brahmins who were questioned by their own Gurus? I want them to justify this truth which is heavily advocated in Sri Guru Granth Sahib. They forget that the Guru also says: look for Him within. Since He is present in us, should we claim ourselves God or we should search for his presence within?

Some Hindus didn’t care about some Rishis who, indeed, tried to express the Creator for them in wonderful way to stop them from indulging in ignorance;however, they listened to others who made the society filthy and reduced the Creator to a toy. Please read carefully and ponder over this; you will feel sorry for those who buried these gems like thoughts under the avalanche of ritualism and deity worshiping; please read:

“Rituals and sacrifices are expression of lower knowledge. If you wish to become wise, ignore all rituals and sacrifices and go to search for higher knowledge. In crossing the sea of birth and death, rituals and sacrifices are like leaking rafts.”

From: Mundaka Upanishad 1:2, 1, 7-13

“As sparks fly from a blazing fire, so millions of living beings come from God. He transcends all beings; yet he is present in all beings. He has no body or mind; yet, all bodies and minds were created by him. He has no name or form; yet, he is the source of the all elements — space, air, fire, water and earth —- from which all forms are made.”

From: Mundaka Upanishad, 21. 1. 1 – 8, 10

Gurbani repeatedly refers to such beautiful thoughts expressed in earlier scriptures and suggests that those thoughts are taken over by ritualism and deity worshiping (556, 919, and 1203, SGGS.). And, Gurbani questions those later on done additions to old scriptures that led to this mess of duality (385, 408 and 920 SGGS). Later on, selfish Rishis buried gems like thoughts under their own selfish agendas. Today, many Sikhs are indulging in the same practice of burying the truth under their misled thoughts by indulging heavily in ritualism. Everywhere at Sikh places, rituals have taken over the truth the Gurus have advocated for over two centuries. They are denial of Akalpurakh defined in Mool Mantras and follow those guides who, instead of following their Guru, are getting deluded themselves by Maya. If it continued, there would be no Sikhi of Guru Nanak Gobind Singh promoted as popular as it has been so far.

His presence within us is way out to know Him and to realize Him within instead of looking Him at religious shrines as per our Guru’s advice.

Sikhs can see that the above given short statement (a prelude to Jap Ji) about the Almighty by First Nanak has been repeated throughout Sri Guru Granth Sahib. Obviously, this statement also known as “Mool Mantra” is all about the Almighty; we must avoid restricting the Almighty to be on certain place or in a certain body only. The Seeker, when adopts His virtues, stated above like being without animosity, fear and attachment, becomes like Him, but he never can replace Akalpurakh with him.

To realize Him, Divine knowledge is required that comes through those who have realized Him; today in Sikhi that entity is described as the Guru in Sri Guru Granth Sahib since it is composed of the bani of those who did actually realize Him. Gurbani also clearly states that Bani is the Guru, please see on 982 SGGS ( Gurbani supports Sri Guru Granth Sahib to be the Guru; therefore we don’t need any other proof to honor Sri Guru Granth Sahib as the living eternal Shabad Guru of the Sikhs as some sects claim to have First Nanak’s spiritual throne (Gurgaddi) going on to date at their mind slave mentality).

Sikhi is a way out to live in His love who is eternal and beyond perishable bodies. When His devotees are called His forms or it is stated that there is no difference between the Guru and Akalpurakh, still it doesn’t violate the basic principle of His being beyond birth and death; Sikhi adores His devotees who become like Him, and Sikhi also adores the Guru who leads the followers to Him as he himself becomes like Him, please read on 397 SGGS, Mehla 5:

ਆਸਾ ਮਹਲਾ ੫ ॥

ਜਿਨ੍ਹ੍ਹਾ ਨ ਵਿਸਰੈ ਨਾਮੁ ਸੇ ਕਿਨੇਹਿਆ ॥ ਭੇਦੁ ਨ ਜਾਣਹੁ ਮੂਲਿ ਸਾਂਈ ਜੇਹਿਆ ॥੧॥

Āsā mėhlā 5.

Jinĥā na visrai nām se kinehi▫ā. Bẖeḏ na jāṇhu mūl sāŉ▫ī jehi▫ā. ||1||

Raag Asa, Bani of Fifth Nanak.

In essence: What are they like who do not forget His Name? They are like Akalpurakh; do not feel any difference between Akalpurakh and them.

Now ponder over theses verses. The devotees of Akalpurakh about which the Guru talks about take birth and bound to depart unlike the Creator; if so, how we can take the meaning of these verses that His devotees are God? He is beyond birth, but His devotees take birth. If they are His Sargan Sroop, all lives and all visible universes are also His Sargun Swroop. What is actually the Guru says in these verses? He advises His followers to revere His true Devotees with great respect, treat them as we treat the Creator in respect and honor because they are pure and immaculate like Him; and in purity, there is no difference between the Creator and His devotees, and He eminently manifests in them. To envision Him in a human body, go and meet such devotees.

(ਹੇ ਭਾਈ!) ਜਿਨ੍ਹਾਂ ਮਨੁੱਖਾਂ ਨੂੰ ਕਦੇ ਭੀ ਪਰਮਾਤਮਾ ਦਾ ਨਾਮ ਨਹੀਂ ਭੁੱਲਦਾ (ਕੀ ਤੈਨੂੰ ਪਤਾ ਹੈ ਕਿ) ਉਹ ਕਿਹੋ ਜਿਹੇ ਹੁੰਦੇ ਹਨ? (ਉਹਨਾਂ ਵਿਚ ਤੇ ਖਸਮ-ਪ੍ਰਭੂ ਵਿਚ) ਰਤਾ ਭੀ ਫ਼ਰਕ ਨਾਹ ਸਮਝੋ, ਉਹ ਖਸਮ-ਪ੍ਰਭੂ ਵਰਗੇ ਹੋ ਜਾਂਦੇ ਹਨ।੧।

Whenever we study verses like these, we must keep in mind that He is “Ikkonkaar and beyond birth and death.

Now let us look how the Gurus use its sense in other shabdas and Banis:

On 99,SGGS

ਦੁਖ ਭੰਜਨ ਨਿਧਾਨ ਅਮੋਲੇ ॥

ਨਿਰਭਉ ਨਿਰਵੈਰ ਅਥਾਹ ਅਤੋਲੇ ॥

ਅਕਾਲ ਮੂਰਤਿ ਅਜੂਨੀ ਸੰਭੌ ਮਨ ਸਿਮਰਤ ਠੰਢਾ ਥੀਵਾਂ ਜੀਉ ॥੨॥

Ḏukẖ bẖanjan niḏẖān amole.

Nirbẖa▫o nirvair athāh aṯole.

Akāl mūraṯ ajūnī sambẖou man simraṯ ṯẖandẖā thīvāŉ jī▫o. ||2||

In Essence: Oh Destroyer of pain and priceless Treasure! You are beyond fear and animosity and you are immeasurable; you are beyond death and birth; you are self-illumined! My mind becomes peaceful by remembering you.

ਹੇ (ਜੀਵਾਂ ਦੇ) ਦੁੱਖ ਨਾਸ ਕਰਨ ਵਾਲੇ! ਹੇ ਕੀਮਤੀ ਪਦਾਰਥਾਂ ਦੇ ਖ਼ਜ਼ਾਨੇ! ਹੇ ਨਿਡਰ ਨਿਰਵੈਰ ਅਥਾਹ ਤੇ ਅਤੋਲ ਪ੍ਰਭੂ! ਤੇਰੀ ਹਸਤੀ ਮੌਤ ਤੋਂ ਰਹਿਤ ਹੈ, ਤੂੰ ਜੂਨਾਂ ਵਿਚ ਨਹੀਂ ਆਉਂਦਾ, ਤੇ ਆਪਣੇ ਆਪ ਤੋਂ ਹੀ ਪਰਗਟ ਹੁੰਦਾ ਹੈਂ। (ਤੇਰਾ ਨਾਮ) ਮਨ ਵਿਚ ਸਿਮਰ ਸਿਮਰ ਕੇ ਮੈਂ ਸ਼ਾਂਤ ਚਿੱਤ ਹੋ ਜਾਂਦਾ ਹਾਂ।੨।
On 1082, SGGS:

ਅਮੋਘ ਦਰਸਨ ਆਜੂਨੀ ਸੰਭਉ ॥

ਅਕਾਲ ਮੂਰਤਿ ਜਿਸੁ ਕਦੇ ਨਾਹੀ ਖਉ ॥

ਅਬਿਨਾਸੀ ਅਬਿਗਤ ਅਗੋਚਰ ਸਭੁ ਕਿਛੁ ਤੁਝ ਹੀ ਹੈ ਲਗਾ ॥੭॥

Amogẖ ḏarsan ājūnī sambẖa▫o.

Akāl mūraṯ jis kaḏe nāhī kẖa▫o.

Abẖināsī abigaṯ agocẖar sabẖ kicẖẖ ṯujẖ hī hai lagā. ||7||

In Essence: Your vision is fruitful! You are beyond birth; you are self illumined (you are from your own self); your form is immortal that doesn’t ever perish. You are Imperishable, Invisible and Incomprehensible! Everything is on your support.

ਹੇ ਫਲ ਦੇਣ ਤੋਂ ਕਦੇ ਨਾਹ ਉੱਕਣ ਵਾਲੇ ਦਰਸਨ ਵਾਲੇ ਪ੍ਰਭੂ! ਹੇ ਜੂਨਾਂ-ਰਹਿਤ ਪ੍ਰਭੂ! ਹੇ ਆਪਣੇ ਆਪ ਤੋਂ ਪਰਕਾਸ਼ ਕਰਨ ਵਾਲੇ ਪ੍ਰਭੂ! ਹੇ ਮੌਤ-ਰਹਿਤ ਸਰੂਪ ਵਾਲੇ! ਹੇ (ਅਜਿਹੇ) ਪ੍ਰਭੂ ਜਿਸ ਦਾ ਕਦੇ ਨਾਸ ਨਹੀਂ ਹੋ ਸਕਦਾ! ਹੇ ਅਬਿਨਾਸੀ! ਹੇ ਅਦ੍ਰਿਸ਼ਟ! ਹੇ ਅਗੋਚਰ! (ਜਗਤ ਦੀ) ਹਰੇਕ ਸ਼ੈ ਤੇਰੇ ਹੀ ਆਸਰੇ ਹੈ।੭।

On1201, SGGS:

ਸਾਰਗ ਮਹਲਾ ੪ ॥ ਜਪਿ ਮਨ ਨਿਰਭਉ ॥

ਸਤਿ ਸਤਿ ਸਦਾ ਸਤਿ ॥ ਨਿਰਵੈਰੁ ਅਕਾਲ ਮੂਰਤਿ ॥

ਆਜੂਨੀ ਸੰਭਉ ॥ ਮੇਰੇ ਮਨ ਅਨਦਿਨ+ ਧਿਆਇ ਨਿਰੰਕਾਰੁ ਨਿਰਾਹਾਰੀ ॥੧॥ ਰਹਾਉ ॥

Sārag mėhlā 4. Jap man nirbẖa▫o.

Saṯ saṯ saḏā saṯ. Nirvair akāl mūraṯ.

Ājūnī sambẖa▫o. Mere man anḏino ḏẖi▫ā▫e nirankār nirāhārī. ||1|| rahā▫o.

Raag Sarang. Bani of Fourth Nanak.

In Essence: Oh mind! Utter the name of Fearless who is ever eternal, beyond animosity, and whose form is immortal. He is beyond birth because He is self illumined. Contemplate the Formless and self sustained. Pause

ਨਿਰਭਉ = ਜਿਸ ਨੂੰ ਕਿਸੇ ਤੋਂ ਡਰ ਨਹੀਂ। ਸਤਿ = ਸਦਾ ਕਾਇਮ ਰਹਿਣ ਵਾਲਾ। ਨਿਰਵੈਰੁ = ਜਿਸ ਦਾ ਕਿਸੇ ਨਾਲ ਵੈਰ ਨਹੀਂ। ਅਕਾਲ ਮੂਰਤਿ = {ਅਕਾਲ = ਮੌਤ-ਰਹਿਤ। ਮੂਰਤਿ = ਹਸਤੀ, ਸਰੂਪ} ਜਿਸ ਦਾ ਵਜੂਦ ਮੌਤ-ਰਹਿਤ ਹੈ। ਆਜੂਨੀ = ਜੋ ਜੂਨਾਂ ਵਿਚ ਨਹੀਂ ਪੈਂਦਾ। ਸੰਭਉ = {स्वयंभु } ਜੋ ਆਪਣੇ ਆਪ ਤੋਂ ਪਰਗਟ ਹੁੰਦਾ ਹੈ। ਅਨਦਿਨੁ = ਹਰ ਰੋਜ਼, ਹਰ ਵੇਲੇ। ਨਿਰੰਕਾਰੁ = ਜਿਸ ਦਾ ਕੋਈ ਖ਼ਾਸ ਆਕਾਰ (ਸ਼ਕਲ) ਦੱਸਿਆ ਨਹੀਂ ਜਾ ਸਕਦਾ। ਨਿਰਾਹਾਰੀ = {ਨਿਰ-ਆਹਾਰ। ਆਹਾਰ = ਖ਼ੁਰਾਕ, ਭੋਜਨ} ਜਿਸ ਨੂੰ ਕਿਸੇ ਖ਼ੁਰਾਕ ਦੀ ਲੋੜ ਨਹੀਂ ਪੈਂਦੀ।੧।ਰਹਾਉ।

ਹੇ (ਮੇਰੇ) ਮਨ! ਉਸ ਪਰਮਾਤਮਾ ਦਾ ਨਾਮ ਜਪਿਆ ਕਰ, ਜਿਸ ਨੂੰ ਕਿਸੇ ਤੋਂ ਕੋਈ ਡਰ ਨਹੀਂ, ਜੋ ਸਦਾ ਸਦਾ ਹੀ ਕਾਇਮ ਰਹਿਣ ਵਾਲਾ ਹੈ, ਜਿਸ ਦਾ ਕਿਸੇ ਨਾਲ ਕੋਈ ਵੈਰ ਨਹੀਂ, ਜਿਸ ਦੀ ਹਸਤੀ ਮੌਤ ਤੋਂ ਪਰੇ ਹੈ, ਜੋ ਜੂਨਾਂ ਵਿਚ ਨਹੀਂ ਆਉਂਦਾ, ਜੋ ਆਪਣੇ ਆਪ ਤੋਂ ਪਰਗਟ ਹੁੰਦਾ ਹੈ। ਹੇ ਮੇਰੇ ਮਨ! ਹਰ ਵੇਲੇ ਉਸ ਪਰਮਾਤਮਾ ਦਾ ਧਿਆਨ ਧਰਿਆ ਕਰ, ਜਿਸ ਦੀ ਕੋਈ ਸ਼ਕਲ ਨਹੀਂ ਦੱਸੀ ਜਾ ਸਕਦੀ, ਜਿਸ ਨੂੰ ਕਿਸੇ ਖ਼ੁਰਾਕ ਦੀ ਲੋੜ ਨਹੀਂ।੧।ਰਹਾਉ।

The Gurus have left no stone unturned to express the Creator who only should be meditated on; if slipping away from their shown path, some choose to worship human beings or places or dieties as All Pervading Infinite Creator, it is their destiny; Sikh’s Waheguru is beyond form but powerful to permeate in all lives just as the air exists at any space on earth. That power doesn’t limit Him to be in one place or a body. His eminent manifestation is absorbed in His true devotees who never claim to be Him. No wonder, the Guru wants us to see Him not in a limited way:

On 227, SGGS:

ਭੋਜਨੁ ਨਾਮੁ ਨਿਰੰਜਨ ਸਾਰੁ ॥

ਪਰਮ ਹੰਸੁ ਸਚੁ ਜੋਤਿ ਅਪਾਰ ॥ ਜਹ ਦੇਖਉ ਤਹ ਏਕੰਕਾਰੁ ॥੫॥

Bẖojan nām niranjan sār.

Param hans sacẖ joṯ apār. Jah ḏekẖ▫a▫u ṯah ekankār. ||5||

In Essence: A person, who makes Prabh’s Name as the most important food (spiritual), he becomes sublime swan (pure person) and light of Infinite Prabh manifests in him. Then where ever he sees, He sees One All Pervading Creator.

ਜੇਹੜਾ ਮਨੁੱਖ (ਸਦਾ-ਥਿਰ ਪ੍ਰਭੂ ਦੇ ਚਰਨਾਂ ਵਿਚ ਜੁੜਦਾ ਹੈ) ਨਿਰੰਜਨ ਦੇ ਸ੍ਰੇਸ਼ਟ ਨਾਮ ਨੂੰ ਆਪਣੀ ਆਤਮਕ ਖ਼ੁਰਾਕ ਬਣਾਂਦਾ ਹੈ, ਉਹ ਸਦਾ-ਥਿਰ ਰਹਿਣ ਵਾਲਾ ਪਰਮ ਹੰਸ ਬਣ ਜਾਂਦਾ ਹੈ, ਬੇਅੰਤ (ਪ੍ਰਭੂ) ਦੀ ਜੋਤਿ (ਉਸ ਦੇ ਅੰਦਰ ਚਮਕ ਪੈਂਦੀ ਹੈ)। ਬੇਸ਼ਕ ਕਿਸੇ ਭੀ ਪਾਸੇ ਉਹ ਤੱਕ ਕੇ ਵੇਖ ਲਏ, ਉਸ ਨੂੰ ਹਰ ਥਾਂ ਇੱਕ ਪਰਮਾਤਮਾ ਹੀ ਦਿੱਸਦਾ ਹੈ।੫।

Unfortunately, in reality, He appears as One All Pervading Creator to those who spiritually progress by enshrining Him within as spiritual guiding light. By merely saying that He is One and is present all over, we fail to realize this spiritual experience.

A partial interpretation in Punjabi ( In Gurmukhi Script) is by Dr. Sahib Singh

Humbly

G Singh

Gursoch is a nonprofit society dedicated to spread the message conveyed in Sri Guru Granth Sahib. Its members are not interested to promote their own agenda at all. While doing so, if any reader feels disagreeing with the way we understand the Gurbani, it is our pleasure to respect his/her views. We strongly believe that late Dr. Sahib Singh, Late Manmohan Singh, late Bhai Veer Singh and Dr.Taran Singh have done tremendous job in interpreting the Gurbani though about some verses we have different views. As inspired by the Gurbani, we don’t want to indulge in any kind of debate about it; therefore, we entreat forgiveness from those, who think they know better than the rest of the people and who have tried to understand the Gurbani to share with others. Those who are interested to get published on this site, must send their articles through email to gursoch@yahoo.com. There will be a provision in future for such writers to post their articles directly but under supervision.

We don’t have any alliance with any group, organization and party; therefore, we certainly will endorse none.

We are not here to influence anyone or convert anyone; our entire goal is to share what we have learned from the Gurbani and how we got improved by merely trying to put it in practice slowly. The Gurbani is not written to control people to bow to certain dogmatic restrictions, but it is an expression of its writers’ authentic and righteous experience. Comprehending completely the subtle ideas expressed in the Gurbani, certainly requires the same state of mind of those who penned down it: Bhagatas and the Gurus. Merely weaving anecdotes around any shabda is not fair. We verify that the Gurbani does miracles indeed; we have seen some people, having no merit, turning into virtuous ones through the Gurbani. As Harpreet Singh from Ludhiana says,” If a few get changed through the Guru’s message, the aim of introducing the Gurbani in detail is fulfilled”.

We hope that you will enjoy the Gurbani-centered site,”www.gursoch.com” and recommend it to those, who are heartily interested with empirical attitude to change through it. And, those, who feel they know better themselves and who are eager to connote every word, used in the Gurbani, to debate with anomalous reasoning, have our best wishes also. Gurdeep Singh, a member of Gursoch team, has translated Sri Guru Granth Sahib investing around seven and half years hoping to put it on the Internet for those, who have difficulty to understand Sri Guru Granth Sahib in original. Slowly, posting on the Internet will start soon with Akalpurakh’s blessings. We thank all those good people, who have unconditionally supported this project.

We also thank you for visiting this site; your comments will be welcomed.

Latest

THE CREATOR’S PRESENCE by G.Singh - Comments Off on THE CREATOR’S PRESENCE
Only Akalpurakh by G.Singh - Comments Off on Only Akalpurakh
Our Plight by G.Singh - Comments Off on Our Plight
None Is Permanent Here by G.Singh - Comments Off on None Is Permanent Here
The Spiritual Wisdom by G.Singh - Comments Off on The Spiritual Wisdom
How To Deal with The Commotion of The People by G.Singh - Comments Off on How To Deal with The Commotion of The People
The Mind And Its Relation With The Creator by G.Singh - Comments Off on The Mind And Its Relation With The Creator
How To Deal With The Commotion Of The People by G.Singh - Comments Off on How To Deal With The Commotion Of The People
Why We Have Come Here And What We Should Do To Achieve That? by G.Singh - No Comment

Select a date

THE CREATOR’S PRESENCE

Only Akalpurakh

Our Plight

None Is Permanent Here

The Spiritual Wisdom

Our Failure In Experiencing The Creator And The Guru Guidance

The Lost Freedom

How Prabh, The Creator Is Loved?

Living For The Guru As A Sikh

Understanding ” Mool Mantra” ( A Prelude To Japji) Final

Books

About

Posts

Search in Archive

Identifying The Creator (Part-I)