GURSOCH-The Gurbani Connection

Understanding “Mool Mantra” , A Prelude To Jap Ji

By G.Singh in GURBANI ARTICLES

If we, the Sikhs, don’t understand Mool Mantra (A prelude To Jap Ji), we know nothing about Sikhi; without understanding the concept of the Creator in “Mool Mantra”, we simply build our mansion of knowledge on stories told over times by those who were more interested in pursuit of their own quest than understanding fully the goal of our Gurus, or we are indulging in implying ideas of our own limits to every word used in Mool Mantra; if so, we often forget that every word used in Mool Mantra is elaborated in Sri Guru Granth in detail with examples ( Please check on 33,SGGS, 54 ,SGGS, 73,SGGS,78,SGGS,108,SGGS,391,SGGS,720,SGGS 748,SGGS, 930 SGGS, 931,SGGS,1385,SGGS and1412 SGGS); we cannot imply our own thought for which the words used in Mool Mantra do not stand. First Nanak introduces to us the Creator he has adored, praised and realized; his goal is to take the followers away from prevailed misconceptions about Him and to lead them directly to Him who, even being Formless and Invisible, keeps His presence in all. Through Many shabdas it is made clear that indeed, He is ikkonakaar which means “One All Pervading:; in other words, He is present very much within all (Please check for references on 11. SGGS, 25 SGGS, 33 SGGS, 47 SGGS, 56 SGGS, 128 SGGS, 152 SGGS, 181 SGGS,and 342 SGGS).

It is commonplace practice of defining “ ੴ / Ikk Onakaar” as a new and complete description of “OM” in some Sikh circles, but It is not true if we look at its description in entire Sri Guru Granth Sahib. First Nanak elaborates it further through the words that follow it. From where he has taken the word “ਓ” is very clear from its own form; it is not found “as it is” in any ancient scriptures of India. While reading Upanishad and Simirtis, we come across a word “Aum” used for “Atam”; in Mandukya Upanishad (1-12), it is stated, “ Aum”, this is an eternal word. It symbolizes” what was, what is, and what shall be”. It also represents what is beyond the present and beyond the future”. Interestingly this concept keeps changing though, please read on: “God is all and the soul is God. The soul has four conditions. First condition is wakefulness, when the senses are turned outwards focusing on external world. The second condition is dreaming, when the senses are turned inwards focusing on past deeds and present desires. The third condition is dreamless sleep when desires are resting. The fourth condition is purity. The senses are neither turned outwards nor inwards; there is neither wakefulness nor dreaming. This condition is supreme consciousness, when there is complete awareness of the Soul. This fourth condition is expressed by the syllable “Aum”. This Upanishad calls the soul God but it also expresses “Aum” not as God but a Syllable that represents fourth condition of the soul. After reading that sometimes, the words like “Aum”, “Soul or Supreme Soul” and “God” appear to be conveying meaning of the Creator, but sometimes they appear to give different meanings, for example: God is all and the soul is God” as stated above, but look at this another example, “ by means of the soul, all living beings can know God; and this knowledge fills them with joy … “ Taittiriya Upanishad 2-6, 7. If through a soul, God is known; obviously, it appears that God is separate from the soul; by reading this, the mind certainly get confused about the concept God and the soul. In Rig Veda, Aum is expressed as divine syllable, the sustainer of the world:

“The four quarters of the sky, reach down to the oceans on the edge of the universe, and from there, the waters flow, the whole universe is sustained by the divine syllable, Aum, which flows everywhere” Rig Veda 1:164-4, 45-46,51-52

Later on in Rig Veda it is stated that God is one with many names but wise men know that He is one. No wonder, the Guru refers to such thought in Veda in Gurbani by saying that what the reality is expressed in Veda, they don’t believe but they follow later on sages who led them to idol worshiping ( Please check on 919 SGGS, 556 SGGS). Well, that is not topic of this article; therefore, let us see How the Guru expresses the Creator in His full concept.

The Guru differs slightly with Upanishad and Vedas; the soul is not God but a part of God because God or Ikkoankar is also separate from the soul though it exists in beings like the butter in the milk. On 966, Mehla 5:

ਆਪੇ ਸਭਨਾ ਮੰਝਿ ਆਪੇ ਬਾਹਰਾ ॥

Āpe sabẖnā manjẖ āpe bāhrā.

In Essence: He is within all and He Himself is beyond all.

There is very interesting statement in “Isa Upanishad “
“God travels and yet he does not, He is far away and yet He is near. He is in all beings, yet He is outside all beings”

It adds:

“Those, who find God within themselves, and find God in others, lose all fear; those, who are at one with all beings, and discern the unity of all beings, lose all sorrows.
Isa Upnishda 1-2,4-8

This is very closest statement to Gurbani in context of the Ikkoankaar. Interestingly, the soul is treated as one entity pervading in all in Upanishad, but Gurbani takes it further by separating the Creator completely from His Creation (555, SGGS):

ਪਉੜੀ ॥ ਆਪੇ ਸਭ ਘਟ ਅੰਦਰੇ ਆਪੇ ਹੀ ਬਾਹਰਿ ॥

ਆਪੇ ਗੁਪਤੁ ਵਰਤਦਾ ਆਪੇ ਹੀ ਜਾਹਰਿ ॥

ਜੁਗ ਛਤੀਹ ਗੁਬਾਰੁ ਕਰਿ ਵਰਤਿਆ ਸੁੰਨਾਹਰਿ ॥

ਓਥੈ ਵੇਦ ਪੁਰਾਨ ਨ ਸਾਸਤਾ ਆਪੇ ਹਰਿ ਨਰਹਰਿ ॥

ਬੈਠਾ ਤਾੜੀ ਲਾਇ ਆਪਿ ਸਭ ਦੂ ਹੀ ਬਾਹਰਿ ॥

ਆਪਣੀ ਮਿਤਿ ਆਪਿ ਜਾਣਦਾ ਆਪੇ ਹੀ ਗਉਹਰੁ ॥੧੮॥

Pa▫oṛī. Āpe sabẖ gẖat anḏre āpe hī bāhar.

Āpe gupaṯ varaṯḏā āpe hī jāhar.

Jug cẖẖaṯīh gubār kar varṯi▫ā sunnāhar.

Othai veḏ purān na sāsṯā āpe har narhar.

Baiṯẖā ṯāṛī lā▫e āp sabẖ ḏū hī bāhar.

Āpṇī miṯ āp jāṇḏā āpe hī ga▫uhar. ||18||

Stanza.

In Essence: Prabh Himself is within all but He is also outside. He prevails hidden and He Himself is manifest. For thirty six ages, He prevailed by Himself in pitch darkness. During that time, there were no Puranas and Shastras but Akalpurakh by Himself. Prabh is sitting in a trance separate from all. Prabh knows His limits though He is unfathomable ocean.

In context of Onakaar, let us read First Nanak on 929 SGGS:

ਓਅੰਕਾਰਿ ਬ੍ਰਹਮਾ ਉਤਪਤਿ ॥ ਓਅੰਕਾਰੁ ਕੀਆ ਜਿਨਿ ਚਿਤਿ ॥

ਓਅੰਕਾਰਿ ਸੈਲ ਜੁਗ ਭਏ ॥ ਓਅੰਕਾਰਿ ਬੇਦ ਨਿਰਮਏ ॥

ਓਅੰਕਾਰਿ ਸਬਦਿ ਉਧਰੇ ॥ ਓਅੰਕਾਰਿ ਗੁਰਮੁਖਿ ਤਰੇ ॥

ਓਨਮ ਅਖਰ ਸੁਣਹੁ ਬੀਚਾਰੁ ॥ ਓਨਮ ਅਖਰੁ ਤ੍ਰਿਭਵਣ ਸਾਰੁ ॥੧॥

O▫ankār barahmā uṯpaṯ. O▫ankār kī▫ā jin cẖiṯ.

O▫ankār sail jug bẖa▫e. O▫ankār beḏ nirma▫e.

O▫ankār sabaḏ uḏẖre. O▫ankār gurmukẖ ṯare.

Onam akẖar suṇhu bīcẖār. Onam akẖar ṯaribẖavaṇ sār. ||1||

In Essence: Brahama was created by Onakaar(Akalpurakh). Brahama cherished Him in his mind. The whole world and the time difference of yuga (ages) have existed from Him, From Him Vedas came into existence. Through the Guru Shabada, the world was saved. With the grace of Onakaar, the mortals are saved (through the Guru shabda); thus, Onankaar ferries across the mortals through the Guru. Listen (oh Pundit!) and ponder over the word “onam” you write. This is for Akalpurakh who is the essence (the origin) of the whole world

Note; The Guru is addressing those people who write “onam nameh” for idols, and he makes it clear that the Barhma known as a Devta was His creation who kept Akalpurakh in his mind; whole world, ages and Vedas are because of Him. There was Guru Shabad through which many were saved; therefore, it is important to know for whom these words “onam nameh” should be used. These words should be used for the creator, the essence of the whole world.

It is this word Onakaar that was literally corrected by First Nanak by attaching number one (੧) with it.

As we study Gurbani, it becomes very clear that there is no other entity but one Creator that runs the entire show of the world and beyond. Obviously, using number one with “OnaKaar” (Onakaar is described in Gurbani, we know that (Please check on 885 and 999 SGGS Mehla 5, 929, 1285 SGGS, Mehla 1), the Guru stresses on oneness of the Creator. It is clear that the Guru doesn’t accept word “Om” or “Aum” as completely defining words of His virtues; therefore, he takes “ਓ” and uses a suffix “Kaar” with it to complete its meaningful usage, and its sound becomes different from “Aum ” and that is “ ਓਅੰਕਾਰ “(929 SGGS); obviously, there is no sound of “Om.” This very word is also used by Bhagat Kabir Ji as well (on 340 SGGS); however, the Guru brings it to its new version and that is “ੴ”. It is well explained in Gurbani as stated earlier. Stress here is given on His being one with His power of pervading all over. Bhai Gurdas defines the Mool Mantra in a compact version:

“ਏਕਾ ਏਕੰਕਾਰੁ ਲਿਖਿ ਦੇਖਾਲਿਆ ।

Aykaa aykankaaruz|ikhi daykhaaliaa|

By writing 1 (One number) in the beginning, Ekkankar is defined as the one only (ਏਕੰਕਾਰੁ is the right pronunciation of ੴ; please on 153, SGGS Mehla 1)

ਊੜਾ ਓਅੰਕਾਰੁ ਪਾਸਿ ਬਹਾਲਿਆ ।

Oorhaa aoankaaru paasi bahaaliaa|

[With the first number], and by using “oorha” as “Onkaar” with it (number one), [idea continues]

ਸਤਿ ਨਾਮੁ ਕਰਤਾਰੁ ਨਿਰਭਉ ਭਾਲਿਆ ।

Sati naamu karataaru nirabhau bhaaliaa|

The reality of the Name of fearless Creator is made understood.

ਨਿਰਵੈਰਹੁ ਜੈਕਾਰੁ ਅਜੂਨਿ ਅਕਾਲਿਆ ।

niravairahu jaikaaru ajooni akaaliaa|

and also it is explained that the Creator is beyond enmity, birth and death [Vaaran Bhai Gurdas]

Bhai Gurdas had the honor of scribing Gurbani as per the order of Fifth Nanak; obviously, he got the Mool Mantra understood completely by being very close to Fifth Nanak. Some people question him too, why I wonder?

Now let us see how far First Nanak goes to express it in his own words.

ੴ ਸਤਿ ਨਾਮੁ ਕਰਤਾ ਪੁਰਖੁ

ਨਿਰਭਉ ਨਿਰਵੈਰੁ

ਅਕਾਲ ਮੂਰਤਿ ਅਜੂਨੀ ਸੈਭੰ ਗੁਰ ਪ੍ਰਸਾਦਿ ॥

Ik▫oaŉkār saṯ nām karṯā purakẖ

nirbẖa▫o nirvair

akāl mūraṯ ajūnī saibẖaŉ gurparsāḏ.

ੴ, before First Nanak, there was “Onakaar,” as we see used by Bhagat Kabir Ji who was here before First Nanak. it was indeed used for the Creator but First Nanak used “੧” with Onakaar; it consists of two parts, first is, “”On” and the second is “Kaar”; “Onkaar” has been also used in Gurbani as the Creator of “the beginning”(1061 SGGS) “Kaar” is described by Bhai Veer Singh as “only one special” (Sri Guru Granth Sahib Kosh-51), but as per Dr Sahib Singh, it means“ All Pervading equally” . First Nanak adds with it “, ੧” to convey oneness of “Onankaar; in simple words as per the Guru,” Akalpurakh is the only one who pervades all over equally.” Here it also represents the Creator and all the names given to Him. The Gurus and the Bhagatas call Him with numerous names; many of such names were attached to exceptional personalities of the History of India; that is why they all, the Gurus and the Bhagatas,keep calling Him as “all pervading” to separate Him from all others who bore these (His) names ( Please see examples on 436,SGGS and 469, SGGS); however, they departed from here as per His “will.” Obviously they couldn’t be “Ikkankaar”.

[Part 1 ends] To Be Continued.

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

Humbly

G Singh

The Guru’s Call: Coming Out Of Deceptive Concepts

By G.Singh in GURBANI ARTICLES

Last year, I visited Punjab, India; what I saw was mind boggling in context of a Sikh way of life. I am not against any faith but what is not acceptable to me is to claim to be Sikhs while also practicing stone idol honoring as a Sikh. Sikhi rejects worshiping of stones or men outright; there are numerous Gurbani verses that prohibit such practices while walking on the path of Sikhi. I went to attend Bhog –ceremony (completion of reading of Sri Guru Granth Sahib) and faced Ganesh idol welcoming me as I entered the house of a Sikh where bhog ceremony was held; besides, I have seen many shops of Sikh proprietors decorated with idols of Devtas. Is it to get customers? Contrary to that I visited shops run by Muslim proprietors and found no such idols or pictures in their shops, and surprisingly they were getting pretty good business. What went wrong? Many Sikhs may know already that Sikh missionary- efforts are almost dead and Guru-golak is under the control of those persons who don’t care about the Guru Message highly advocated by the Gurus by putting their lives on the line. Today in Punjab, the plight of Sikhi is pitiable; the Guru Golak of Gurdawaras existing throughout India needs to be given to those who are determined to pass on the Guru Message without bowing in to Maya avalanche or who act as volunteers to spread the ideology of the Guru. Doesn’t it appear sad that against what the Gurus stood is being practiced right in Gurduwara ? When did Tenth Nanak sacrifice an innocent goat to put blood on the weapons? It is old Hindu tradition but why it is happening in Hazoor Sahib Gurduwara? Anandpur Sahib, where Tenth Nanak spent about 39 years, is not deemed as important as Hazoor Sahib where he merely spent 4 years. Why it is propagated that if one doesn’t go to Hazoor Sahib once in life time, he or she will suffer; Gurmat rejects such claims. Such dogma is prevailed among Muslims and Hindus in context of their pilgrimage-places? Reason is very simple, we, Sikhs, have forgotten what our Gurus said through Gurbani and have started following the crowd. Hearsay has become more important to us than the evidence found in Gurbani. If I start giving examples of defiant behavior of some Sikhs toward the Guru teachings, this article will not be able to cover that all. Instead, I am going to elaborate a Guru Shabda that opens the eyes of the Guru followers in the context I just stated above. It is all about worshiping of the All Pervading One Almighty, and it also explains how worship should be performed. It is in Raag Gujri, on 499, SGGS.

ਰਾਗੁ ਗੂਜਰੀ ਮਹਲਾ ੧ ਚਉਪਦੇ ਘਰੁ ੧ ॥

Rāg gūjrī mėhlā 1 cẖa▫upḏe gẖar 1

Raag Gujri, Bani of First Nanak, Choupade, House 1

ਤੇਰਾ ਨਾਮੁ ਕਰੀ ਚਨਣਾਠੀਆ ਜੇ ਮਨੁ ਉਰਸਾ ਹੋਇ ॥

ਕਰਣੀ ਕੁੰਗੂ ਜੇ ਰਲੈ ਘਟ ਅੰਤਰਿ ਪੂਜਾ ਹੋਇ ॥੧॥

Ŧerā nām karī cẖanṇāṯẖī▫ā je man ursā ho▫e.

Karṇī kungū je ralai gẖat anṯar pūjā ho▫e. ||1||

In Essence: Oh Prabh! , if I could use your Name as sandal to impregnate my mind with your fragrance and If I could make my mind stone to rub it with your Name, and if my pure way of living could serve as saffron for worshiping, then your worship would start occurring within.

Please read carefully and try to find out what is needed for worshiping the Creator. Do we need flowers, Sandal or Saffron to please Him? The Guru is very clear on this; he says that what we need is Prabh’s Name (also you can take it as His memory). It is done by Keeping His memory in the heart, making the heart strong enough to negate Maya influences and bedecking it with virtues to get ready to worship the Creator. When the heart is impregnated with the fragrance of His Name, and it is filled with virtues through His Name, a virtuous way of life emerges; that is the very important factor to worship Him. With all that, a miracle occurs within, through His memory, an automatic worshiping starts occurring. We rarely focus on Him as our Guru says. What do we do? Placing materialistic things before Sri Guru Granth Sahib and bow even when our minds fly with our fantasies; then we read a list of demands to be fulfilled. We call it prayer. Our devotion dies at its birth. It is littered with desires, greed and conceit. The Guru teaches otherwise; in other words, he asks us to get changed by shedding off the crowd mentality. The Guru has taught us in very clear words that we really don’t need to accept the prevailed process of worshiping but to create within an automatic worshiping.

ਚਨਣਾਠੀਆ = {ਚੰਦਨ ਕਾਠ} ਚੰਦਨ ਦੀ ਲੱਕੜੀ। ਕਰੀ = ਮੈਂ ਕਰਾਂ। ਉਰਸਾ = ਸਿਲ, ਚੰਦਨ ਘਸਾਣ ਵਾਲਾ ਵੱਟਾ। ਕਰਣੀ = ਉੱਚਾ ਆਚਰਨ। ਕੁੰਗੂ = ਕੁੰਕੁਮ, ਕੇਸਰ। ਘਟ = ਹਿਰਦਾ।੧।

(ਹੇ ਪ੍ਰਭੂ!) ਜੇ ਮੈਂ ਤੇਰੇ ਨਾਮ (ਦੀ ਯਾਦ) ਨੂੰ ਚੰਨਣ ਦੀ ਲੱਕੜੀ ਬਣਾ ਲਵਾਂ, ਜੇ ਮੇਰਾ ਮਨ (ਉਸ ਚੰਦਨ ਦੀ ਲੱਕੜੀ ਨੂੰ ਘਸਾਣ ਵਾਸਤੇ) ਸਿਲ ਬਣ ਜਾਏ, ਜੇ ਮੇਰਾ ਉੱਚਾ ਆਚਰਨ (ਇਹਨਾਂ ਦੇ ਨਾਲ) ਕੇਸਰ (ਬਣ ਕੇ) ਰਲ ਜਾਏ, ਤਾਂ ਤੇਰੀ ਪੂਜਾ ਮੇਰੇ ਹਿਰਦੇ ਦੇ ਅੰਦਰ ਹੀ ਪਈ ਹੋਵੇਗੀ।੧।

ਪੂਜਾ ਕੀਚੈ ਨਾਮੁ ਧਿਆਈਐ ਬਿਨੁ ਨਾਵੈ ਪੂਜ ਨ ਹੋਇ ॥੧॥ ਰਹਾਉ ॥

Pūjā kīcẖai nām ḏẖi▫ā▫ī▫ai bin nāvai pūj na ho▫e. ||1|| rahā▫o.

In Essence: Perform worship by contemplating His Name because without His Name, worship cannot be done. (Pause)

Whatever the ways of worshiping prevail, they don’t come to the standard of worshiping if contemplation of His Name is lacked; contemplating Him requires the heart totally devoted to Him. And, the heart devoted to Him, seeks virtues that purify and enable it to perform real worship; however, contaminated mind regardless what it does, remains in question because of its impurity created by low morality and faulted ethics. Again, yes, worship Him but through focusing on His Name and cleaning the mind with the Name. If He is kept in the heart, nothing bad can be done because His memory in the heart stands like the iron fence against ill – intentions.

ਕੀਚੈ = ਕਰਨੀ ਚਾਹੀਦੀ ਹੈ। ਪੂਜ = ਪੂਜਾ।੧।ਰਹਾਉ।

(ਹੇ ਭਾਈ!) ਪਰਮਾਤਮਾ ਦਾ ਨਾਮ ਸਿਮਰਨਾ ਚਾਹੀਦਾ ਹੈ, ਇਹੀ ਪੂਜਾ ਕਰਨੀ ਚਾਹੀਦੀ ਹੈ। ਪਰਮਾਤਮਾ ਦਾ ਨਾਮ ਸਿਮਰਨ ਤੋਂ ਬਿਨਾ ਹੋਰ ਕੋਈ ਪੂਜਾ (ਐਸੀ) ਨਹੀਂ (ਜੋ ਪਰਵਾਨ ਹੋ ਸਕੇ)।੧।ਰਹਾਉ।

ਬਾਹਰਿ ਦੇਵ ਪਖਾਲੀਅਹਿ ਜੇ ਮਨੁ ਧੋਵੈ ਕੋਇ ॥

ਜੂਠਿ ਲਹੈ ਜੀਉ ਮਾਜੀਐ ਮੋਖ ਪਇਆਣਾ ਹੋਇ ॥੨॥

Bāhar ḏev pakẖālī▫ah je man ḏẖovai ko▫e.

Jūṯẖ lahai jī▫o mājī▫ai mokẖ pa▫i▫āṇā ho▫e. ||2||

In Essence: Devta-idols are washed outside, but instead, if a person cleanses his/her heart, only then it is good; by cleaning the heart, the impurity of the heart is washed off; thus, the journey of life becomes free of filth of Maya.

Cleaning idols is very simple act; you can do it while planning to rob someone; it is a conditional act often done by our subconscious mind. Contrary to that, cleaning the mind by keeping Prabh in the heart is not that easy; it is not a conditional act either. It needs complete attention and strong efforts. The Guru says that this is what is necessary for worshiping Akalpurakh.

Here the Guru is pointing out the fall many people take as they practice superficial rituals for worshiping to make their lives graceful; in these verses, the Guru brings their lives enveloped in hypocrisy in question. The Guru says that it would have been wonderful for them if they cleaned their hearts by keeping Prabh’s memory in their hearts instead of sticking to the rituals (which literally do not help to become worthy of Him). Performing rituals is not a true worship (See the Rahao Verses) because without His Name, worship just cannot be done; it doesn’t do anything; he stresses that without keeping His Name in the heart, there will be no worship; it is His memory and love for Him that bring a beautiful change in the life. If self conceit, lust, anger, greed and attachment remain powerful to guide the life, what avail are religious deeds? He continues to express his idea of becoming virtuous by giving an example of the animals that eat modest food but in return give the milk that is very benefit for all. That is the virtuous way of life the Guru refers to in the first verses.

ਦੇਵ = ਦੇਵਤੇ, ਮੂਰਤੀਆਂ। ਪਖਾਲੀਅਹਿ = ਧੋਤੇ ਜਾਂਦੇ ਹਨ। ਜੂਠਿ = ਵਿਕਾਰਾਂ ਦੀ ਮੈਲ। ਮਾਜੀਐ = ਮਾਂਜਿਆ ਜਾਂਦਾ ਹੈ, ਸਾਫ਼ ਪਵਿਤ੍ਰ ਹੋ ਜਾਂਦਾ ਹੈ। ਮੋਖ = ਵਿਕਾਰਾਂ ਤੋਂ ਆਜ਼ਾਦ, ਖੁਲ੍ਹਾ। ਪਇਆਣਾ = {प्रयाण} ਸਫ਼ਰ।੨।

ਜਿਵੇਂ ਬਾਹਰ ਦੇਵ-ਮੂਰਤੀਆਂ ਦੇ ਇਸ਼ਨਾਨ ਕਰਾਈਦੇ ਹਨ, ਤਿਵੇਂ ਜੇ ਕੋਈ ਮਨੁੱਖ ਆਪਣੇ ਮਨ ਨੂੰ (ਨਾਮ-ਸਿਮਰਨ ਨਾਲ) ਧੋਵੇ, ਤਾਂ ਉਸ ਦੇ ਮਨ ਦੀ ਵਿਕਾਰਾਂ ਦੀ ਮੈਲ ਲਹਿ ਜਾਂਦੀ ਹੈ, ਉਸ ਦੀ ਜਿੰਦ ਸੁੱਧ-ਪਵਿਤ੍ਰ ਹੋ ਜਾਂਦੀ ਹੈ, ਉਸ ਦਾ ਜੀਵਨ-ਸਫ਼ਰ ਵਿਕਾਰਾਂ ਤੋਂ ਆਜ਼ਾਦ ਹੋ ਜਾਂਦਾ ਹੈ।੨।

ਪਸੂ ਮਿਲਹਿ ਚੰਗਿਆਈਆ ਖੜੁ ਖਾਵਹਿ ਅੰਮ੍ਰਿਤੁ ਦੇਹਿ ॥

ਨਾਮ ਵਿਹੂਣੇ ਆਦਮੀ ਧ੍ਰਿਗੁ ਜੀਵਣ ਕਰਮ ਕਰੇਹਿ ॥੩॥

Pasū milėh cẖang▫ā▫ī▫ā kẖaṛ kẖāvėh amriṯ ḏėh.

Nām vihūṇe āḏmī ḏẖarig jīvaṇ karam karehi. ||3||

In Essence: The animals that give milk after eating mere grass are praised, but the lives of the human beings and what they do are accursed without His Name.

What the people do without His Name? They plan to gather wealth to satisfy their insatiable minds, to deceive others and to feed their own conceit. They perform prevailed religious worshiping to be accepted by the society they live in. They make hypocrisy their weapon to succeed in their lives. The Guru says that such persons’ lives and actions are accursed. The Guru is absolutely pointing out the truth. They do not have Prabh’s memory in their hearts and they run directionless like a mad animal. When His memory is in the heart, only He is worshiped; only virtuous deeds are done as He is felt very close. Those who forget Him, they feel Him far away; they think they can get away what they do at the command of their minds. The Guru says that He is not far away, therefore, never ever think that anything can be hidden from Him; actually we get what He provides to us, and if we think we obtain everything at our own, obviously, we are enjoying an illusion. We are always led by Him as per First Nanak (935, SGGS, Mehla 1).

ਖੜੁ = ਘਾਹ। ਅੰਮ੍ਰਿਤੁ = (ਦੁੱਧ ਵਰਗਾ) ਉੱਤਮ ਪਦਾਰਥ। ਵਿਹੂਣੇ = ਸੱਖਣੇ। ਧ੍ਰਿਗੁ = ਫਿਟਕਾਰ-ਯੋਗ। ਕਰੇਹਿ = ਕਰਹਿ, ਕਰਦੇ ਹਨ।੩।

(ਇਸ ਧਰਤੀ ਉਤੇ ਮਨੁੱਖ, ਪਸ਼ੂ ਪੰਛੀ ਆਦਿਕ ਸਭ ਦਾ ਸਿਰਦਾਰ ਮੰਨਿਆ ਜਾਂਦਾ ਹੈ, ਪਰ) ਪਸ਼ੂਆਂ ਨੂੰ ਸ਼ਾਬਾਸ਼ੇ ਮਿਲਦੀਆਂ ਹਨ, ਉਹ ਘਾਹ ਖਾਂਦੇ ਹਨ ਤੇ (ਦੁੱਧ ਵਰਗਾ) ਉੱਤਮ ਪਦਾਰਥ ਦੇਂਦੇ ਹਨ। ਨਾਮ ਤੋਂ ਸੱਖਣੇ ਮਨੁੱਖਾਂ ਦਾ ਜੀਵਨ ਫਿਟਕਾਰ-ਜੋਗ ਹੈ ਕਿਉਂਕਿ ਉਹ (ਨਾਮ ਵਿਸਾਰ ਕੇ ਹੋਰ ਹੋਰ) ਕੰਮ ਹੀ ਕਰਦੇ ਹਨ।੩।

ਨੇੜਾ ਹੈ ਦੂਰਿ ਨ ਜਾਣਿਅਹੁ ਨਿਤ ਸਾਰੇ ਸੰਮ੍ਹ੍ਹਾਲੇ ॥

ਜੋ ਦੇਵੈ ਸੋ ਖਾਵਣਾ ਕਹੁ ਨਾਨਕ ਸਾਚਾ ਹੇ ॥੪॥੧॥

Neṛā hai ḏūr na jāṇi▫ahu niṯ sāre samĥāle.

Jo ḏevai so kẖāvṇā kaho Nānak sācẖā he. ||4||1||

In Essence: Nanak utter this: Akalpurakh is eternal who takes care of all of us, and He is not far away but very near; we all eat what He gives to us.

ਨੇੜਾ = ਨੇੜਤਾ, ਨੇੜੇ ਦੀ ਸਾਂਝ, ਡੂੰਘੀ ਸਾਂਝ। ਸਾਰੇ = ਸਾਰ ਲੈਂਦਾ ਹੈ। ਸੰਮ੍ਹ੍ਹਾਲੇ = ਸੰਭਾਲ ਕਰਦਾ ਹੈ। ਸਾਚਾ =

ਸਦਾ-ਥਿਰ ਰਹਿਣ ਵਾਲਾ। ਹੇ = ਹੈ।੪।

ਹੇ ਨਾਨਕ! (ਆਖ-ਹੇ ਭਾਈ!) ਸਾਡੀ ਤੇ ਪ੍ਰਭੂ ਦੀ ਬੜੀ ਨੇੜੇ ਦੀ ਸਾਂਝ ਹੈ (ਇਤਨੀ ਨੇੜੇ ਦੀ ਕਿ) ਜੋ ਕੁਝ ਉਹ ਸਾਨੂੰ ਦੇਂਦਾ ਹੈ ਉਹੀ ਅਸੀਂ ਖਾਂਦੇ ਹਾਂ (ਖਾ ਕੇ ਜੀਵਨ-ਨਿਰਬਾਹ ਕਰਦੇ ਹਾਂ), ਉਹ (ਦਾਤਾ) ਹੈ ਭੀ ਸਦਾ (ਸਾਡੇ ਸਿਰ ਉਤੇ) ਕਾਇਮ। ਉਸ ਨੂੰ ਆਪਣੇ ਤੋਂ ਦੂਰ ਨਾਹ ਸਮਝੋ, ਉਹ ਸਦਾ ਸਾਡੀ ਸਾਰ ਲੈਂਦਾ ਹੈ ਸੰਭਾਲ ਕਰਦਾ ਹੈ (ਮੂਰਤੀਆਂ ਦੀ ਪੂਜਾ ਕਰਨ ਦੇ ਥਾਂ ਉਸ ਹਾਜ਼ਰ-ਨਾਜ਼ਰ ਪ੍ਰਭੂ ਦਾ ਨਾਮ ਧਿਆਵੋ)।੪।੧।

Nobody gives us; nobody has that potent power but the Creator; when He is the benefactor and protector, why should we worship anyone other? When He is always close by us, why to perform hypocritical deeds? He is watching us and nothing is hidden from Him. The Guru suggests that what we eat is not given by anyone but Him and He is always close to us; therefore, we should worship Him. How we should worship Him, the Guru has made that also clear by giving example of real worshiping done by keeping His Name memory in the heart.

Why do we need a picture or an idol? Why we show weakness when we have taken refuge of Him who is the Creator and Protector of all? The Guru has explained us how close He is; there is no reason to wander around in search of Him on the places people built on hearsay stories. He is within us and to get blended with Him, our “within” needs to be cleaned through the love of His Name. When He is with us, we do not need anyone. He has created the Maya (15, SGGS, Mehla 1) but He has also shown us a way out of it through the Guru and His true devotees (17, SGGS, Mehla 1). It doesn’t matter what kind of drums are being beaten by others when we are blessed to understand what the Guru wants from us to become worthy to worship Him. If we follow the Guru, we respect the Guru truly, and we are on Guru’s boat. If we keep looking around in dilemma, the Guru’s boat will pass by. That is why the Guru says that there are some mind slaves who sink in Maya ocean while the boat of the Guru is close by (40, SGGS, Mehla 4). The Guru concludes that real worship or bowing is not in mere talking or performing rituals but keeping true faith in His Name; please read the following verses, they are 878, SGGS:

ਰਾਮਕਲੀ ਮਹਲਾ ੧ ॥

ਤੁਧਨੋ ਨਿਵਣੁ ਮੰਨਣੁ ਤੇਰਾ ਨਾਉ ॥

ਸਾਚੁ ਭੇਟ ਬੈਸਣ ਕਉ ਥਾਉ ॥ ਸਤੁ ਸੰਤੋਖੁ ਹੋਵੈ ਅਰਦਾਸਿ ॥

ਤਾ ਸੁਣਿ ਸਦਿ ਬਹਾਲੇ ਪਾਸਿ ॥੧॥

Rāmkalī mėhlā 1.

Ŧuḏẖno nivaṇ manaṇ ṯerā nā▫o.

Sācẖ bẖet baisaṇ ka▫o thā▫o. Saṯ sanṯokẖ hovai arḏās.

Ŧā suṇ saḏ bahāle pās. ||1||

Raag Ramkli, Bani of First Nanak.

In Essence: Oh Prabh! To put faith in your Name is bowing to you; to praise your true Name is the offering to you that brings your closeness. If serving others (humanity service) and contentment are begged from Prabh, He hears that prayer and blesses the mortal to be with Him.

ਤੁਧ ਨੋ = ਤੈਨੂੰ, ਤੇਰੇ ਅੱਗੇ। ਨਿਵਣੁ = ਸਿਰ ਨਿਵਾਣਾ। ਮੰਨਣੁ = ਪਤੀਜਣਾ, ਡੂੰਘੀ ਸਾਂਝ ਪਾਣੀ। ਸਾਚੁ = ਸਿਫ਼ਤਿ-ਸਾਲਾਹ। ਬੈਸਣ ਕਉ = ਬੈਠਣ ਲਈ। ਸਤੁ = ਦਾਨ, ਸੇਵਾ। ਸੁਣਿ = ਸੁਣ ਕੇ। ਸਦਿ = ਸੱਦ ਕੇ।੧।

(ਹੇ ਪ੍ਰਭੂ!) ਤੇਰੇ ਨਾਮ ਨਾਲ ਡੂੰਘੀ ਸਾਂਝ ਪਾਣੀ ਤੇਰੇ ਅੱਗੇ ਸਿਰ ਨਿਵਾਣਾ ਹੈ, ਤੇਰੀ ਸਿਫ਼ਤਿ-ਸਾਲਾਹ (ਤੇਰੇ ਦਰ ਤੇ ਪਰਵਾਨ ਹੋਣੀ ਵਾਲੀ) ਭੇਟਾ ਹੈ (ਜਿਸ ਦੀ ਬਰਕਤਿ ਨਾਲ ਤੇਰੀ ਹਜ਼ੂਰੀ ਵਿਚ) ਬੈਠਣ ਲਈ ਥਾਂ ਮਿਲਦਾ ਹੈ। (ਹੇ ਭਾਈ!) ਜਦੋਂ ਮਨੁੱਖ ਸੰਤੋਖ ਧਾਰਦਾ ਹੈ, (ਦੂਜਿਆਂ ਦੀ) ਸੇਵਾ ਕਰਦਾ ਹੈ (ਤੇ ਇਸ ਜੀਵਨ-ਮਰਯਾਦਾ ਵਿਚ ਰਹਿ ਕੇ ਪ੍ਰਭੂ-ਦਰ ਤੇ) ਅਰਦਾਸ ਕਰਦਾ ਹੈ, ਤਦੋਂ (ਅਰਦਾਸ) ਸੁਣ ਕੇ (ਸਵਾਲੀ ਨੂੰ) ਸੱਦ ਕੇ ਪ੍ਰਭੂ ਆਪਣੇ ਕੋਲ ਬਿਠਾਂਦਾ ਹੈ।੧।

We, Sikhs, should not fear of others and never ever should give in to please others; we should keep full faith in the Guru and the Creator and should continue our lives guided by the Guru teachings; we should respect all people of different faiths but strictly our aim of life is to please the Guru by obeying Him instead of pleasing others. If others claim to find satisfaction in idols or in any other ways, we should wish them good luck but our liberation lies in worshiping of that Akalpurakh who has created all; nothing should come between Him and us.

My appeal to my Sikh brothers and sisters is that it is time to come home and remain with the Guru forever and never let anyone denture you away from the Guru and His gift of Prabh’s Name. The Guru saves us from falling if his teachings are enshrined in the heart, the Guru verifies it on 587 SGGS ( Mehla 4):

ਸੋ ਸਤਿਗੁਰੁ ਪਿਆਰਾ ਮੇਰੈ ਨਾਲਿ ਹੈ ਜਿਥੈ ਕਿਥੈ ਮੈਨੋ ਲਏ ਛਡਾਈ ॥

ਤਿਸੁ ਗੁਰ ਕਉ ਸਾਬਾਸਿ ਹੈ ਜਿਨਿ ਹਰਿ ਸੋਝੀ ਪਾਈ ॥

So saṯgur pi▫ārā merai nāl hai jithai kithai maino la▫e cẖẖadā▫ī.

Ŧis gur ka▫o sābās hai jin har sojẖī pā▫ī.

In Essence: That dear true Guru is with me who here and there saves me (from Maya influences and ill – intentions); I applaud that Guru who has given me understanding of Akalpurakh.

ਉਹ ਪਿਆਰਾ ਸਤਿਗੁਰੂ ਮੇਰੇ ਅੰਗ ਸੰਗ ਹੈ, ਸਭ ਥਾਈਂ ਮੈਨੂੰ (ਵਿਕਾਰਾਂ ਤੋਂ) ਛਡਾ ਲੈਂਦਾ ਹੈ; ਸ਼ਾਬਾਸ਼ੇ ਉਸ ਸਤਿਗੁਰੂ ਨੂੰ ਜਿਸ ਨੇ ਮੈਨੂੰ ਪਰਮਾਤਮਾ ਦੀ ਸੂਝ ਪਾਈ ਹੈ।

The Guru’s guidance bars us from falling for idols and other entities other than the Creator because our Guru wants to connect us to Akalpurakh to whom we belong; the Guru asks us to do the right worshiping and to get out of misguided paths; all the attractive but deceptive shops are not for us. Keeping the Guru’s advice in the mind and ignoring all the shows is real Sikhi. If we forget what the Guru says, and we try to blend in deluded crowd mentality ignorantly, we will keep falling further; we should realize that the Guru is no more with us; thus, we walk in the darkness of ignorance. We don’t deserve that. If we deem the Guru guidance as our guiding light, our Guru will definitely save us.

Always bear it in mind that we fall when we lose balance.

Interpretation is done by Dr. Sahib Singh Ji

Humbly,

G Singh

Dealing With The World While Remaining Connected To The Creator

By G.Singh in GURBANI ARTICLES

We, Sikhs, are very proud of our Gurus; they have led the Sikhs through horrible times; when the sense of treating all humans equally was strangled openly, the Gurus were actually promoting it; they took the greatest risk of confronting the people in power, and they ignored the norms set up centuries ago as a part of “God’s set up rules.” Unfortunately, those norms are also being advocated today by some people who somehow have succeeded in luring some Sikhs toward them like caste system and senseless rituals. In context of civil rights of human beings, the Gurus kept infusing that sense of freedom which is deemed today as the basic norms of a democratic society. That was a simple part of their teachings because they went further to reach to a peak of spirituality where conflicts, three modes of Maya and other selfish inclinations totally become void. That state of mind qualifies a Sikh to be a true Guru Follower; the path on which the Gurus have led us is very tough to tread on; however, it lays a foundation of the ultimate freedom for a Sikh who, if remains determined, enjoys it eventually.

I am going to share with my readers the experience of a Guru follower in the Guru’s own words; the Guru followers, who get changed through the Guru teachings, do not follow the group mentality ( Mehla 4, SGGS), organized religions (3, SGGS ) and do not care what other people think or say about Sikhi (399 SGGS); it is a devoted path after surrendering to the Guru teachings. The Sikh Gurus applaud and praise His devotees more than any already established entity in the world. Why? Its answer takes us back to the path on which His devotees walked on in the past and do these days as well. Sikhi is not for bragging about, and it is certainly not to prove others wrong but to experience what was experienced by His Devotees and the Gurus themselves. We can never understand intensity of their experience if we keep measuring it with abundance of knowledge layered in scientific outlook; If you want to remain tied to a group or an organization to trash others, this Guru Shabda is not for you. This Guru Shabda is on 384, SGGS. Let us go deep while studying it and analyze if we have progressed or not!

ਆਸਾ ਮਹਲਾ ੫ ॥ ਸਾਚਿ ਨਾਮਿ ਮੇਰਾ ਮਨੁ ਲਾਗਾ ॥

ਲੋਗਨ ਸਿਉ ਮੇਰਾ ਠਾਠਾ ਬਾਗਾ ॥੧॥

Āsā mėhlā 5. Sācẖ nām merā man lāgā.

Logan si▫o merā ṯẖāṯẖā bāgā. ||1||

In Essence: My mind is attached to His Eternal Name, now my dealing with people has become just a formality.

Please think about it carefully how we deal in this society. Do we deal just normally in this world or indulge in it too much? In these verses, one condition is put before changing the behavior and that is to get attached to the Creator. If that truly occurs (getting the mind attached to the Creator), the behavior of the mind is destined to change; if it doesn’t change, there is a deficiency in the attachment we claim for the Creator.

ਸਾਚਿ = ਸਦਾ-ਥਿਰ ਰਹਿਣ ਵਾਲੇ ਵਿਚ। ਨਾਮਿ = ਨਾਮ ਵਿਚ। ਸਿਉ = ਨਾਲ। ਠਾਠਾ ਬਾਗਾ = ਠੱਠ, ਵੱਗ, ਠਾਹ-ਠੀਆ, ਕੰਮ ਸਾਰਨ ਜੋਗਾ ਉੱਦਮ, ਉਤਨਾ ਕੁ ਵਰਤਣ-ਵਿਹਾਰ ਜਿਤਨੇ ਦੀ ਅੱਤ ਜ਼ਰੂਰੀ ਲੋੜ ਪਵੇ।੧।

(ਹੇ ਭਾਈ!) ਮੇਰਾ ਮਨ ਸਦਾ ਕਾਇਮ ਰਹਿਣ ਵਾਲੇ ਪਰਮਾਤਮਾ ਦੇ ਨਾਮ ਵਿਚ (ਸਦਾ) ਜੁੜਿਆ ਰਹਿੰਦਾ ਹੈ, ਦੁਨੀਆ ਦੇ ਲੋਕਾਂ ਨਾਲ ਮੇਰਾ ਉਤਨਾ ਕੁ ਹੀ ਵਰਤਣ-ਵਿਹਾਰ ਹੈ ਜਿਤਨੇ ਦੀ ਅੱਤ ਜ਼ਰੂਰੀ ਲੋੜ ਪੈਂਦੀ ਹੈ।੧।

ਬਾਹਰਿ ਸੂਤੁ ਸਗਲ ਸਿਉ ਮਉਲਾ ॥

ਅਲਿਪਤੁ ਰਹਉ ਜੈਸੇ ਜਲ ਮਹਿ ਕਉਲਾ ॥੧॥ ਰਹਾਉ ॥

Bāhar sūṯ sagal si▫o ma▫ulā.

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

In Essence: Outwardly I deal with all on good terms (nicely); however, I remain detached to all as the lotus in the water. Pause

The Guru teaches us very beautifully how to attach to Akalpurakh, how to keep that attachment intact and how to detach from the world we are put in. An example is given of lotus flower which has to be in the (usually) dirty water but its beauty of remaining above that dirty water has become an inspiration for the devotee of Akalpurakh. Advice is: live right in this Maya fascinated world but without getting affected by its negative influences.

ਬਾਹਰਿ = ਦੁਨੀਆ ਵਿਚ, ਦੁਨੀਆ ਨਾਲ ਵਰਤਣ ਸਮੇਂ। ਸੂਤੁ ਮਉਲਾ = ਸੂਤ ਮਿਲਿਆ ਹੋਇਆ ਹੈ, ਪਿਆਰ ਬਣਿਆ ਹੋਇਆ ਹੈ, ਪਿਆਰ ਵਾਲਾ ਸੰਬੰਧ ਹੈ। ਅਲਿਪਤੁ = ਨਿਰਲੇਪ। ਰਹਉ = ਮੈਂ ਰਹਿੰਦਾ ਹਾਂ। ਕਉਲਾ = ਕੌਲ-ਫੁੱਲ।੧।ਰਹਾਉ।

(ਹੇ ਭਾਈ!) ਦੁਨੀਆ ਨਾਲ ਵਰਤਣ-ਵਿਹਾਰ ਸਮੇ ਮੈਂ ਸਭਨਾਂ ਨਾਲ ਪਿਆਰ ਵਾਲਾ ਸੰਬੰਧ ਰੱਖਦਾ ਹਾਂ, (ਪਰ ਦੁਨੀਆ ਨਾਲ ਵਰਤਦਾ ਹੋਇਆ ਭੀ ਦੁਨੀਆ ਨਾਲ ਇਉਂ) ਨਿਰਲੇਪ ਰਹਿੰਦਾ ਹਾਂ ਜਿਵੇਂ ਪਾਣੀ ਵਿਚ (ਟਿਕਿਆ ਹੋਇਆ ਭੀ) ਕੌਲ-ਫੁੱਲ (ਪਾਣੀ ਤੋਂ ਨਿਰਲੇਪ ਰਹਿੰਦਾ ਹੈ)।੧।ਰਹਾਉ।

ਮੁਖ ਕੀ ਬਾਤ ਸਗਲ ਸਿਉ ਕਰਤਾ ॥

ਜੀਅ ਸੰਗਿ ਪ੍ਰਭੁ ਅਪੁਨਾ ਧਰਤਾ ॥੨॥

Mukẖ kī bāṯ sagal si▫o karṯā.

Jī▫a sang parabẖ apunā ḏẖarṯā. ||2||

In Essence: I am talking terms with all; however, I keep my heart fixed on Prabh.

The Guru teaching is not to become silent sage; it is not to severe relations if negativity is experienced but it is about remaining focused on Prabh while dealing with all good and bad people. A beautiful idea is enveloped in these verses. Dealing with people by keeping Prabh in the heart will take away all kinds of conflicts within and out because His memory makes the mind pure: no hatred, no anger in context of disagreement, no desire to insult others or to prove to be superior to others. All the negativity that brings anxiety, hatred, hard feelings and revenge is leveled completely when He is kept in the mind; such sweet is His memory. Why we don’t come close to that feeling? Answer lies in our being loaded with so much stuff that is quiet contrary to the Guru teachings. In real life, the Guru faced anger and conceit loaded with hatred; however, he remained calm till the last breath; what he wrote, he lived it, and he proved how the memory of the Creator could become so powerful.

ਮੁਖ ਕੀ ਬਾਤ = ਮੂੰਹੋਂ ਗੱਲਾਂ। ਜੀਅ ਸੰਗਿ = ਹਿਰਦੇ ਵਿਚ, ਜਿੰਦ ਵਿਚ।੨।

(ਹੇ ਭਾਈ!) ਮੈਂ ਸਭ ਲੋਕਾਂ ਨਾਲ (ਲੋੜ ਅਨੁਸਾਰ) ਮੂੰਹੋਂ ਤਾਂ ਗੱਲਾਂ ਕਰਦਾ ਹਾਂ (ਪਰ ਕਿਤੇ ਮੋਹ ਵਿਚ ਆਪਣੇ ਮਨ ਨੂੰ ਫਸਣ ਨਹੀਂ ਦੇਂਦਾ) ਆਪਣੇ ਹਿਰਦੇ ਵਿਚ ਮੈਂ ਸਿਰਫ਼ ਆਪਣੇ ਪਰਮਾਤਮਾ ਨੂੰ ਹੀ ਟਿਕਾਈ ਰੱਖਦਾ ਹਾਂ।੨।

ਦੀਸਿ ਆਵਤ ਹੈ ਬਹੁਤੁ ਭੀਹਾਲਾ ॥

ਸਗਲ ਚਰਨ ਕੀ ਇਹੁ ਮਨੁ ਰਾਲਾ ॥੩॥

Ḏīs āvaṯ hai bahuṯ bẖīhālā.

Sagal cẖaran kī ih man rālā. ||3||

In Essence: My behavior appears dreadfully cold; however, my mind is utterly humble toward all.

You see, the people are judgmental; they are habitual of describing other people fully without even knowing them; this is what the Guru indicates here. Remaining focused on the Creator, brings peace to the mind, and the commotion all around becomes totally uninteresting; when we don’t show interest in some one’s futile talk, our responses become cold or very formal and that is the time when we face displeasure of that person because he or she doesn’t want to hear what he or she doesn’t like; such a person is interested in praising and applauding. Here the Guru expresses clearly that internally, the minds of His devotees are totally void of pride and that is why they are totally embodiment of humility but people don’t understand that, and they judge the devotees in a wrong way.

ਭੀਹਾਲਾ = ਡਰਾਉਣਾ, ਰੁੱਖਾ, ਬੇ-ਮੇਹਰਾ, ਕੋਰਾ। ਰਾਲਾ = ਚਰਨ-ਧੂੜ, ਖ਼ਾਕ।੩।

(ਹੇ ਭਾਈ! ਮੇਰੇ ਇਸ ਤਰ੍ਹਾਂ ਦੇ ਆਤਮਕ ਜੀਵਨ ਦੇ ਅੱਭਿਆਸ ਦੇ ਕਾਰਨ ਲੋਕਾਂ ਨੂੰ ਮੇਰਾ ਮਨ) ਬੜਾ ਰੁੱਖਾ ਕੋਰਾ ਦਿੱਸਦਾ ਹੈ; ਪਰ (ਅਸਲ ਵਿਚ ਮੇਰਾ) ਇਹ ਮਨ ਸਭਨਾਂ ਦੇ ਚਰਨਾਂ ਦੀ ਧੂੜ ਬਣਿਆ ਰਹਿੰਦਾ ਹੈ।੩।

ਨਾਨਕ ਜਨਿ ਗੁਰੁ ਪੂਰਾ ਪਾਇਆ ॥

ਅੰਤਰਿ ਬਾਹਰਿ ਏਕੁ ਦਿਖਾਇਆ ॥੪॥੩॥੫੪॥

Nānak jan gur pūrā pā▫i▫ā.

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

In Essence: Nanak says: who has obtained the perfect Guru, he is enabled (by the perfect Guru) to envision the one Creator being present within and outside.

In Gurbani, the path of Akalpurakh is shown rightful way only by the perfect Guru who himself experienced union with Him and then shows Him to others as well. In the last verses, the Guru stresses on the importance of the perfect Guru (please note down the word “perfect” used with the Guru). So this change in behavior comes only if a perfect Guru is obtained and followed flawlessly. Today, Sikh’s perfect Guru is Sri Guru Granth Sahib.

Through Sri Guru Granth Sahib, a Sikh can get changed to behold the Creator within, in every one and everywhere. To reach to that peak, living by keeping Prabh’s memory in the heart is mandatory. Living right in the Maya prevailed world but remaining detached like a lotus is the Guru’s call; if we, Sikhs, want to reach to that state of mind where He is realized within and beheld everywhere, we need to do our home work and certainly overhaul ourselves. Talking or debating or making display of our knowledge will not help us in becoming true Guru followers. Sikhi should not be judged by the numbers but quality.

ਜਨਿ = ਜਨ ਨੇ, ਦਾਸ ਨੇ। ਅੰਤਰਿ = ਅੰਦਰ-ਵੱਸਦਾ। ਬਾਹਰਿ = ਸਾਰੇ ਜਗਤ ਵਿਚ ਵੱਸਦਾ।੪।

ਹੇ ਨਾਨਕ! ਜਿਸ (ਭੀ) ਮਨੁੱਖ ਨੇ ਪੂਰਾ ਗੁਰੂ ਲੱਭ ਲਿਆ ਹੈ (ਗੁਰੂ ਨੇ ਉਸ ਨੂੰ) ਉਸ ਦੇ ਅੰਦਰ ਤੇ ਬਾਹਰ ਸਾਰੇ ਜਗਤ ਵਿਚ ਇੱਕ ਪਰਮਾਤਮਾ ਹੀ ਵੱਸਦਾ ਵਿਖਾ ਦਿੱਤਾ ਹੈ (ਇਸ ਵਾਸਤੇ ਉਹ ਦੁਨੀਆ ਨਾਲ ਪਿਆਰ ਵਾਲਾ ਸਲੂਕ ਭੀ ਰੱਖਦਾ ਹੈ ਤੇ ਨਿਰਮੋਹ ਰਹਿ ਕੇ ਸੁਰਤਿ ਅੰਦਰ-ਵੱਸਦੇ ਪ੍ਰਭੂ ਵਿਚ ਹੀ ਜੋੜੀ ਰੱਖਦਾ ਹੈ)।੪।੩।੫੪।

Mere talks lead us to nowhere; debating about the experience we don’t have is wastage of time; proving others wrong is an iceberg of self conceit that kills our spiritual instinct bit by bit. As the Guru says, choice always is with the mortals; choosing the Guru path and remaining faithful to him while battling within positively can bring attention of the Creator. Searching Him within is an initial step and when He is realized within, the outside world is changed significantly. When we don’t even realize His presence within, how can we dream to become the Guru followers? His presence within first must be believed, then it should be felt and then to unite with Him, the barrier created by Maya must be demolished. For that, we must abandon the crowd mentality. You are in the crowd, you are no body but when you are out of the crowd, you are noticed. It is the story of getting noticed by Him through displaying positivity. When we become one with Him, we certainly split away from the crowd; therefore, as the Guru says, we should deal with the people (Maya influenced) by remaining focused on the Creator heartily.

May the Creator bless you!

Interpretation in Punjabi is done by Dr. Sahib Singh Ji.

Humbly,

G Singh

A Story Of Pitiable Choices And The Guru Advice

By G.Singh in GURBANI ARTICLES

To experience the Creator, following the true Guru is mandatory. Following one’s own mind and harboring a wish of beholding the Creator is a folly in the spiritual realms. It is one’s responsibility to make a living by working hard sincerely. That alone is not enough to experience the Creator because to experience Him, it must be under stood how His show is played and how to remain immaculate like a lotus in His glittering show. There is a thin line on which all His true devotees walked; by following their tracks, over indulgence in the worldly commotion must be ceased. We cannot have the both ways; we must know through a true Guru how the Creator is felt and envisioned throughout His expansion. The following Guru Shabda expresses our sealed destiny of failure in spiritual progression. The Creator has blessed us with the intellect which is very much necessary to survive in His harmonious and contradictory show. Unfortunately, the same intellect becomes a reason of our failure to realize Him. Gurbani is an expression of spiritual experience; its truth is realized if that same very experience is obtained; it should be used to have the experience it glorifies. Why we miss the Guru message? Why do we remain on the hot plate of desires that burns us slowly? What is that which keeps us away from our Creator? All these questions are answered in this Shabda; please be with me, I shall take you through the Guru Guidance that should not be ignored if truly we want to become the Guru followers, it is on 832, in Raag Bilawal by Mehla 1.

ਬਿਲਾਵਲੁ ਮਹਲਾ ੧ ॥ ਮਨ ਕਾ ਕਹਿਆ ਮਨਸਾ ਕਰੈ ॥

ਇਹੁ ਮਨੁ ਪੁੰਨੁ ਪਾਪੁ ਉਚਰੈ ॥ ਮਾਇਆ ਮਦਿ ਮਾਤੇ ਤ੍ਰਿਪਤਿ ਨ ਆਵੈ ॥

ਤ੍ਰਿਪਤਿ ਮੁਕਤਿ ਮਨਿ ਸਾਚਾ ਭਾਵੈ ॥੧॥

Bilāval mėhlā 1. Man kā kahi▫ā mansā karai.

Ih man punn pāp ucẖrai. Mā▫i▫ā maḏ māṯe ṯaripaṯ na āvai.

Ŧaripaṯ mukaṯ man sācẖā bẖāvai. ||1||

Raag Bilawal, Bani of First Nanak.

In Essence: The mortal does what his or her mind says, and talks about virtue and sin. The mortal, engrossed in Maya – intoxication, remains unsatisfied. One can obtain satiation and liberation only when Akalpurakh pleases to the mind.

What we deem as a profitable and necessary for our life is not necessarily useful for our spiritual progression; our conclusion about something profitable and necessary is based on the influence on us of the three modes of Maya we are stuck with. All the solutions of our problems are sought through those ways out that lead us right into the quagmire of Maya influences. What is really important is either ignored or deemed as an irrational. Our Guru says that we get spiritually doomed as we try to satisfy our insatiable minds. How our minds can be satiated is revealed to us by our Guru but we don’t have that experience that brings contented state of mind. Our Guru reflects on the reasons behind our failure to bring contentment to our minds, and he inspires us to do what is very important to obtain the spiritual goal by questioning those temporary goals that we adore. What the Guru says is coming out of his experience through which practically he has been gone; like a lotus is bound in the water, we are bound in Maya; however, the Guru inspires us to take inspiration from the lotus not to get drenched in the water it sprouts out. Living in the Maya doesn’t stop us from progressing spiritually if we remain aware of our inclination towards those desires that drown us in infatuation and attachment of Maya. To be successful in this, we must follow the Guru guided path, and we must be determined not to follow the crowd mentality. It is a unique experience but we should realize that the crowd is always fascinated with common experiences. We need wealth, relations and other stuff to survive in His created show; the Guru doesn’t ask us to abandon everything and sit idle in His memory or go out in solitude; contrarily, he simply asks us to fall in love with the Creator in a way that His memory in the mind should guide our actions triggered by our needs and desires. The Guru leads us to a state of mind where one lives just as we see a movie without participation in the occurrences or reactions displayed in the movie. In spiritual realms it is also called: Turi Awastha/ a fourth state of mind. It is very subtle to understand because we are loaded with a lot of baggage. Remember He is present within us and we just don’t try to connect to Him. The Guru is addressing that issue in the following:

ਮਨਸਾ = ਬੁੱਧੀ, ਅਕਲ। ਉਚਰੈ = ਗੱਲਾਂ ਕਰਦਾ ਹੈ। ਮਦਿ = ਮਦ ਵਿਚ, ਨਸ਼ੇ ਵਿਚ। ਮਾਤੇ = ਮਸਤੇ ਹੋਏ ਨੂੰ। ਮੁਕਤਿ = (ਮਾਇਆ ਦੇ ਪੰਜੇ ਵਿਚੋਂ) ਖ਼ਲਾਸੀ। ਮਨਿ = ਮਨ ਵਿਚ। ਸਾਚਾ = ਸਦਾ-ਥਿਰ ਪ੍ਰਭੂ।੧।

(ਪ੍ਰਭੂ-ਨਾਮ ਤੋਂ ਖੁੰਝੇ ਹੋਏ ਮਨੁੱਖ ਦੀ) ਬੁੱਧੀ (ਭੀ) ਮਨ ਦੇ ਕਹੇ ਵਿਚ ਤੁਰਦੀ ਹੈ, ਤੇ, ਇਹ ਮਨ ਨਿਰੀਆਂ ਇਹੀ ਗੱਲਾਂ ਸੋਚਦਾ ਹੈ ਕਿ (ਸ਼ਾਸਤ੍ਰਾਂ ਦੀ ਮਰਯਾਦਾ ਅਨੁਸਾਰ) ਪੁੰਨ ਕੀਹ ਹੈ ਤੇ ਪਾਪ ਕੀਹ ਹੈ। ਮਾਇਆ ਦੇ ਨਸ਼ੇ ਵਿਚ ਮਸਤ ਹੋਏ ਮਨੁੱਖ ਨੂੰ (ਮਾਇਆ ਵਲੋਂ) ਰਜੇਵਾਂ ਨਹੀਂ ਹੁੰਦਾ। ਮਾਇਆ ਵਲੋਂ ਰਜੇਵਾਂ ਤੇ ਮਾਇਆ ਦੇ ਮੋਹ ਤੋਂ ਖ਼ਲਾਸੀ ਤਦੋਂ ਹੀ ਹੁੰਦੀ ਹੈ ਜਦੋਂ ਮਨੁੱਖ ਨੂੰ ਸਦਾ-ਥਿਰ ਰਹਿਣ ਵਾਲਾ ਪ੍ਰਭੂ ਮਨ ਵਿਚ ਪਿਆਰਾ ਲੱਗਣ ਲੱਗ ਪਏ।੧।

ਤਨੁ ਧਨੁ ਕਲਤੁ ਸਭੁ ਦੇਖੁ ਅਭਿਮਾਨਾ ॥

ਬਿਨੁ ਨਾਵੈ ਕਿਛੁ ਸੰਗਿ ਨ ਜਾਨਾ ॥੧॥ ਰਹਾਉ ॥

Ŧan ḏẖan kalaṯ sabẖ ḏekẖ abẖimānā.

Bin nāvai kicẖẖ sang na jānā. ||1|| rahā▫o.

In Essence: The mortal feels proud to see his body, wealth, wife and all that; however, nothing goes with him (as the end arrives) Pause

Now here is the choice the Guru gives to us: sticking to the Creator by praising His name and deeming all the rest as a temporary show. The Guru says that these things that we adore do not help us when we depart from here; If that is accepted (many people will not, especially those who have come to a conclusion that life is to live one time and it must be lived to the full. It is a given fact that spirituality has nothing to do the physical experience of pleasures but it enables us to enjoy a continuous bliss within by connecting to the Creator); we must learn how to live totally in humbleness regardless what we have like power and wealth. Let me give one example, a guard at the bank guards the bank money but never feels proud of the money in the Bank. What is the reason? He understands that the money belongs to the investors not to Him. Same way, Guru asks us to deem whatever is around us as not belonging to us but to Him. Nothing is there to feel proud of, it is all for His glory. Try to believe that your family belongs to Him and you are just an assigned helper. If really we live that feeling, a lot of baggage will be off our minds and our deeds will be directed by His love. As we know very well, this so much talked and adored pride all the time fails to keep us happy. Let the conceit die at its own death.

ਕਲਤ = ਇਸਤ੍ਰੀ {ਨੋਟ: ਇਹ ਲਫ਼ਜ਼ ਵੇਖਣ ਨੂੰ ਪੁਲਿੰਗ ਹੈ। ਸੰਸਕ੍ਰਿਤ ਲਫ਼ਜ਼ कलत्र ਨਪੁੰਸਕ ਲਿੰਗ ਹੈ}। ਅਭਿਮਾਨਾ = ਹੇ ਅਭਿਮਾਨੀ!।੧।ਰਹਾਉ।

ਹੇ ਅਭਿਮਾਨੀ ਜੀਵ! ਵੇਖ, ਇਹ ਸਰੀਰ, ਇਹ ਧਨ, ਇਹ ਇਸਤ੍ਰੀ-ਇਹ ਸਭ (ਸਦਾ ਨਾਲ ਨਿਭਣ ਵਾਲੇ ਨਹੀਂ ਹਨ) ਪਰਮਾਤਮਾ ਦੇ ਨਾਮ ਤੋਂ ਬਿਨਾ ਕੋਈ ਚੀਜ਼ (ਜੀਵ ਦੇ) ਨਾਲ ਨਹੀਂ ਜਾਂਦੀ।੧।ਰਹਾਉ।

ਕੀਚਹਿ ਰਸ ਭੋਗ ਖੁਸੀਆ ਮਨ ਕੇਰੀ ॥

ਧਨੁ ਲੋਕਾਂ ਤਨੁ ਭਸਮੈ ਢੇਰੀ ॥

ਖਾਕੂ ਖਾਕੁ ਰਲੈ ਸਭੁ ਫੈਲੁ ॥

ਬਿਨੁ ਸਬਦੈ ਨਹੀ ਉਤਰੈ ਮੈਲੁ ॥੨॥

Kīcẖėh ras bẖog kẖusī▫ā man kerī.

Ḏẖan lokāŉ ṯan bẖasmai dẖerī.

Kẖākū kẖāk ralai sabẖ fail.

Bin sabḏai nahī uṯrai mail. ||2||

In Essence: One fulfills his mind’s pleasures and thus enjoys revelry; (When one dies) his wealth goes to others and the body becomes a heap of ashes. Thus, the dust mingles with the dust, and the entire expansion becomes dust. Without the Guru Shabda, the filth (of Maya) doesn’t go away.

Now the Guru is coming back to the stuff we totally get indulged in. All the pleasures, revelry and the activities of satisfying the mind do not bring peace. They actually create filth in the mind. Why it is filth? It is filth because it marred the mind by taking all its virtues away. The wealth, for which bad deeds are embraced and decency is compromised, is passed on to others and the body becomes the part of this earth again. Why this game goes on? The Guru says that the mortals do not learn anything from this over indulgence, and without the Guru, they fail to clean their filth. Different ways by which many people try to please their souls is not helpful in obtaining eternal happiness. All joys coming out of Maya are short lived; however, the bliss obtained after eradicating conceit and infatuation is stable.

ਕੀਚਹਿ = ਕਰੀਦੇ ਹਨ। ਕੇਰੀ = ਦੀ, ਦੀਆਂ। ਭਸਮੈ = ਸੁਆਹ ਦੀ। ਖਾਕੂ = ਖ਼ਾਕ ਵਿਚ। ਫੈਲੁ = ਪਸਾਰਾ।੨।

ਮਾਇਕ ਰਸਾਂ ਦੇ ਭੋਗ ਕਰੀਦੇ ਹਨ, ਮਨ ਦੀਆਂ ਮੌਜਾਂ ਮਾਣੀਦੀਆਂ ਹਨ, (ਪਰ ਮੌਤ ਆਉਣ ਤੇ) ਧਨ (ਹੋਰ) ਲੋਕਾਂ ਦਾ ਬਣ ਜਾਂਦਾ ਹੈ ਤੇ ਇਹ ਸਰੀਰ ਮਿੱਟੀ ਦੀ ਢੇਰੀ ਹੋ ਜਾਂਦਾ ਹੈ। ਇਹ ਸਾਰਾ ਹੀ ਪਸਾਰਾ (ਅੰਤ) ਖ਼ਾਕ ਵਿਚ ਹੀ ਰਲ ਜਾਂਦਾ ਹੈ (ਮਨ ਉਤੇ ਵਿਸ਼ੇ ਵਿਕਾਰਾਂ ਦੀ ਮੈਲ ਇਕੱਠੀ ਹੁੰਦੀ ਜਾਂਦੀ ਹੈ, ਉਹ) ਮੈਲ ਗੁਰੂ ਦੇ ਸ਼ਬਦ ਤੋਂ ਬਿਨਾ ਨਹੀਂ ਲਹਿੰਦੀ।੨।

ਗੀਤ ਰਾਗ ਘਨ ਤਾਲ ਸਿ ਕੂਰੇ ॥

ਤ੍ਰਿਹੁ ਗੁਣ ਉਪਜੈ ਬਿਨਸੈ ਦੂਰੇ ॥

ਦੂਜੀ ਦੁਰਮਤਿ ਦਰਦੁ ਨ ਜਾਇ ॥

ਗੁਰਮੁਖਿ ਦਾਰੂ ਗੁਣ ਗਾਇ ॥੩॥

Gīṯ rāg gẖan ṯāl sė kūre.

Ŧarihu guṇ upjai binsai ḏūre.

Ḏūjī ḏurmaṯ ḏaraḏ na jā▫e.

Cẖẖūtai gurmukẖ ḏārū guṇ gā▫e. ||3||

In Essence: The songs, melodies and rhythmic beats are false (temporary). One comes and goes under the influence of three modes of Maya and remains away from the Creator. The pain doesn’t go away because of ill – intellect (the intellect that is into duality). Gurmukh is liberated because of singing the curing praises of Akalpurakh.

As per Gurbani, the world is created and bound to Maya. This bondage keeps the soul separate from the Creator. The one who follows the Guru gets liberated from the Maya bondage by praising the Creator, but who seek refuge of others (duality), they cannot get rid of this pain: the pain of separation from Him and the pain created by desires. What is the other refuge, the Guru reflects on that below.

ਘਨ = ਬਹੁਤ। ਸਿ = ਇਹ ਸਾਰੇ। ਕੂਰੇ = ਕੂੜੇ, ਝੂਠੇ। ਤ੍ਰਿਹੁ ਗੁਣ = ਮਾਇਆ ਦੇ ਤਿੰਨਾਂ ਗੁਣਾਂ ਵਿਚ। ਉਪਜੈ ਬਿਨਸੈ = (ਜੀਵ) ਜੰਮਦਾ ਮਰਦਾ ਹੈ। ਦੂਜੀ = ਪ੍ਰਭੂ ਤੋਂ ਬਿਨਾ ਹੋਰ ਆਸਰੇ ਦੀ ਝਾਕ। ਦਰਦ = ਰੋਗ।੩।

(ਪ੍ਰਭੂ-ਨਾਮ ਤੋਂ ਖੁੰਝ ਕੇ) ਮਨੁੱਖ ਅਨੇਕਾਂ ਕਿਸਮਾਂ ਦੇ ਗੀਤ ਰਾਗ ਤੇ ਤਾਲ ਆਦਿਕਾਂ ਵਿਚ ਮਨ ਪਰਚਾਂਦਾ ਹੈ ਪਰ ਇਹ ਸਭ ਝੂਠੇ ਉੱਦਮ ਹਨ (ਕਿਉਂਕਿ ਨਾਮ ਤੋਂ ਬਿਨਾ ਜੀਵ) ਤਿੰਨਾਂ ਗੁਣਾਂ ਦੇ ਅਸਰ ਹੇਠ ਜੰਮਦਾ ਮਰਦਾ ਰਹਿੰਦਾ ਹੈ ਤੇ (ਪ੍ਰਭੂ-ਚਰਨਾਂ ਤੋਂ) ਵਿਛੁੜਿਆ ਰਹਿੰਦਾ ਹੈ। (ਇਹਨਾਂ ਗੀਤਾਂ ਰਾਗਾਂ ਦੀ ਸਹਾਇਤਾ ਨਾਲ ਜੀਵ ਦੀ) ਹੋਰ ਝਾਕ ਤੇ ਭੈੜੀ ਮਤਿ ਦੂਰ ਨਹੀਂ ਹੁੰਦੀ, ਆਤਮਕ ਰੋਗ ਨਹੀਂ ਜਾਂਦਾ। (ਇਸ ਦੂਜੀ ਝਾਕ ਤੋਂ, ਦੁਰਮਤਿ ਤੋਂ, ਆਤਮਕ ਰੋਗ ਤੋਂ ਉਹ ਮਨੁੱਖ) ਖ਼ਲਾਸੀ ਪਾਂਦਾ ਹੈ ਜੋ ਗੁਰੂ ਦੇ ਸਨਮੁਖ ਹੋ ਕੇ ਪਰਮਾਤਮਾ ਦੇ ਗੁਣ ਗਾਂਦਾ ਹੈ (ਇਹ ਸਿਫ਼ਤਿ-ਸਾਲਾਹ ਹੀ ਇਹਨਾਂ ਰੋਗਾਂ ਦਾ) ਦਾਰੂ ਹੈ।੩।

ਧੋਤੀ ਊਜਲ ਤਿਲਕੁ ਗਲਿ ਮਾਲਾ ॥

ਅੰਤਰਿ ਕ੍ਰੋਧੁ ਪੜਹਿ ਨਾਟ ਸਾਲਾ ॥

ਨਾਮੁ ਵਿਸਾਰਿ ਮਾਇਆ ਮਦੁ ਪੀਆ ॥

ਬਿਨੁ ਗੁਰ ਭਗਤਿ ਨਾਹੀ ਸੁਖੁ ਥੀਆ ॥੪॥
Ḏẖoṯī ūjal ṯilak gal mālā.

Anṯar kroḏẖ paṛėh nāt sālā.

Nām visār mā▫i▫ā maḏ pī▫ā.

Bin gur bẖagaṯ nāhī sukẖ thī▫ā. ||4||

In Essence: Some people wear white loin – cloth, anoint the brows with a mark and wear rosary around the neck. Within them is anger and they read (scriptures) and performs dramas (like playing acts of religious stories). They forget His Name and drink the Maya – wine. Without the Guru, one cannot perform Akalpurakh’s devotion, and the peace is not attained.

There are some people who think that by performing and showing off religious deeds they can get liberated from Maya but it is not possible because they do keep them tied to the bonds of Maya. By wearing symbols and robes or reading scriptures, one cannot get liberated because within them the fire of conceit and anger continues to burn. It is all like having intoxication of Maya; it is nothing more than that. In reality, without the Guru, one doesn’t learn how to be truly devotional, and one fails to obtain peace. The Guru gives a complete procedure; if we miss one item of the procedure, we will fall flat; the Guru keeps making us aware from these falls.

ਊਜਲ = ਚਿੱਟੀ। ਗਲਿ = ਗਲ ਵਿਚ। ਨਾਟ ਸਾਲਾ = ਨਾਟ-ਘਰ, ਜਿਥੇ ਨਾਟ ਸਿਖਾਇਆ ਜਾਂਦਾ ਹੈ। ਮਦੁ = ਸ਼ਰਾਬ।੪।

ਜੇਹੜੇ ਮਨੁੱਖ ਚਿੱਟੀ ਧੋਤੀ ਪਹਿਨਦੇ ਹਨ (ਮੱਥੇ ਉਤੇ) ਤਿਲਕ ਲਾਂਦੇ ਹਨ, ਗਲ ਵਿਚ ਮਾਲਾ ਪਾਂਦੇ ਹਨ ਤੇ (ਵੇਦ ਆਦਿਕਾਂ ਦੇ ਮੰਤ੍ਰ) ਪੜ੍ਹਦੇ ਹਨ ਪਰ ਉਹਨਾਂ ਦੇ ਅੰਦਰ ਕ੍ਰੋਧ ਪ੍ਰਬਲ ਹੈ ਉਹਨਾਂ ਦਾ ਉੱਦਮ ਇਉਂ ਹੀ ਹੈ ਜਿਵੇਂ ਕਿਸੇ ਨਾਟ-ਘਰ ਵਿਚ (ਨਾਟ-ਵਿੱਦਿਆ ਦੀ ਸਿਖਲਾਈ ਕਰ ਕਰਾ ਰਹੇ ਹਨ)। ਜਿਨ੍ਹਾਂ ਮਨੁੱਖਾਂ ਨੇ ਪਰਮਾਤਮਾ ਦਾ ਨਾਮ ਭੁਲਾ ਕੇ ਮਾਇਆ (ਦੇ ਮੋਹ) ਦੀ ਸ਼ਰਾਬ ਪੀਤੀ ਹੋਈ ਹੋਵੇ, (ਉਹਨਾਂ ਨੂੰ ਸੁਖ ਨਹੀਂ ਹੋ ਸਕਦਾ)। ਗੁਰੂ ਤੋਂ ਬਿਨਾ ਪ੍ਰਭੂ ਦੀ ਭਗਤੀ ਨਹੀਂ ਹੋ ਸਕਦੀ, ਤੇ ਭਗਤੀ ਤੋਂ ਬਿਨਾ ਆਤਮਕ ਆਨੰਦ ਨਹੀਂ ਮਿਲਦਾ।੪।

In the following, the Guru elaborates on the separation from Akalpurakh in forms reincarnation; many out there do not believe in reincarnation even being Sikhs; they try to give new meaning to the word “Joon.” They also strongly believe that in Gurbani the central idea is only expressed in the Rahao Verses (which is not true always) and they believe that there is no mention of reincarnation in Rahao Verses. They need to search more for that because the Guru uses the expression of reincarnation in the Rahao Verses as well. Those references are found on 190, 195, 1137, 1255, 1267 1322, SGGS.

ਸੂਕਰ ਸੁਆਨ ਗਰਧਭ ਮੰਜਾਰਾ ॥

ਪਸੂ ਮਲੇਛ ਨੀਚ ਚੰਡਾਲਾ ॥

ਗੁਰ ਤੇ ਮੁਹੁ ਫੇਰੇ ਤਿਨ੍ਹ੍ਹ ਜੋਨਿ ਭਵਾਈਐ ॥

ਬੰਧਨਿ ਬਾਧਿਆ ਆਈਐ ਜਾਈਐ ॥੫॥

Sūkar su▫ān garḏẖabẖ manjārā.

Pasū malecẖẖ nīcẖ cẖandalā.

Gur ṯe muhu fere ṯinĥ jon bẖavā▫ī▫ai.

Banḏẖan bāḏẖi▫ā ā▫ī▫ai jā▫ī▫ai. ||5||

In Essence: Those who turn their back to the Guru are put through various existences like, dogs, swine, donkeys, cats, animals, and mean, lower and merciless beings. Thus being in bonds, they come and go.

Note: Some people interpret the first verse: Those who turn away from the Guru, they are dogs, swine and so on. I disagree with such interpretation because the Guru is not into name calling but is describing what happens to those who follow their own ill – intellect instead of following the Guru. The word “ਜੋਨਿ ਭਵਾਈਐ “ is passive form of the active form of the expression “bhawana” which means “ to make wander”

The Guru takes the mortals to the Creator; when the Guru is ignored, the Creator is ignored. When that occurs, the mortals end up in various existences. The Guru breaks up the bonds; however, without the Guru, the bonds remain in force. Vaaka number 3 is elaborated here. The separation from the Creator remains due to the mortals’ infatuation with the Maya.

ਸੂਕਰ = ਸੂਰ। ਸੁਆਨ = ਕੁੱਤੇ। ਗਰਧਭ = ਖੋਤੇ। ਮੰਜਾਰਾ = ਬਿੱਲੇ। ਤੇ = ਤੋਂ। ਬੰਧਨਿ = ਬੰਧਨ ਵਿਚ।੫।

ਜਿਨ੍ਹਾਂ ਬੰਦਿਆਂ ਨੇ ਆਪਣਾ ਮੂੰਹ ਗੁਰੂ ਵਲੋਂ ਮੋੜਿਆ ਹੋਇਆ ਹੈ ਉਹਨਾਂ ਨੂੰ ਸੂਰ ਕੁੱਤੇ ਖੋਤੇ ਬਿੱਲੇ ਪਸ਼ੂ ਮਲੇਛ ਨੀਚ ਚੰਡਾਲ ਆਦਿਕਾਂ ਦੀਆਂ ਜੂਨਾਂ ਵਿਚ ਭਵਾਇਆ ਜਾਂਦਾ ਹੈ। ਮਾਇਆ ਦੇ ਮੋਹ ਦੇ ਬੰਧਨ ਵਿਚ ਬੱਝਾ ਹੋਇਆ ਮਨੁੱਖ ਜਨਮ ਮਰਨ ਦੇ ਗੇੜ ਵਿਚ ਪਿਆ ਰਹਿੰਦਾ ਹੈ।੫।

ਗੁਰ ਸੇਵਾ ਤੇ ਲਹੈ ਪਦਾਰਥੁ ॥ ਹਿਰਦੈ ਨਾਮੁ ਸਦਾ ਕਿਰਤਾਰਥੁ ॥

ਸਾਚੀ ਦਰਗਹ ਪੂਛ ਨ ਹੋਇ ॥ ਮਾਨੇ ਹੁਕਮੁ ਸੀਝੈ ਦਰਿ ਸੋਇ ॥੬॥

Gur sevā ṯe lahai paḏārath. Hirḏai nām saḏā kirṯārath.

Sācẖī ḏargėh pūcẖẖ na ho▫e. Māne hukam sījẖai ḏar so▫e. ||6||

In Essence: Through the Guru Service (by following the Guru honestly), one procures Naam – wealth and one’s mind is ever benefited (from it). In His Eternal court, nobody questions then. The one, who obeys His Ordinance, becomes successful in His court.

Let us look at what the Guru has said so far. When one involves only in satiating the insatiable mind, his or her separation from the Creator continues. All things, all revelry and all claims end in nothing because when we depart from here only His Name helps us. Over indulgence in mind’s game leads us to various existences. Thus by sticking to temporary things,we loses the chances of obtaining union with the Creator which can be obtained by following the Guru. Liberation from Maya bonds cannot be attained through hypocritical deeds; it can be gained by praising the Creator as per the advice of the Guru. What is the advice? Follow the Guru sincerely and obtain His Name to hang on to it; live in His memory as a guest. This involvement with the Guru and His Name brings success in spiritual progression. One eventually becomes able to merge with the Creator, and the separation from the Creator ends even when one is alive. Those devotees of the Creator, who understand His ordinance, are honored successfully in His court.

ਲਹੈ = ਪ੍ਰਾਪਤ ਕਰਦਾ ਹੈ। ਪਦਾਰਥੁ = ਨਾਮ-ਵਸਤੁ। ਕਿਰਤਾਰਥੁ = ਸਫਲ, ਕਾਮਯਾਬ। ਸੀਝੈ = ਕਾਮਯਾਬ ਹੁੰਦਾ ਹੈ। ਦਰਿ = ਪ੍ਰਭੂ ਦੇ ਦਰ ਤੇ। ਸੋਇ = ਉਹ ਮਨੁੱਖ।੬।

ਗੁਰੂ ਦੀ ਦੱਸੀ ਸੇਵਾ ਦੀ ਰਾਹੀਂ ਹੀ ਮਨੁੱਖ ਨਾਮ-ਸਰਮਾਇਆ ਪ੍ਰਾਪਤ ਕਰਦਾ ਹੈ। ਜਿਸ ਮਨੁੱਖ ਦੇ ਹਿਰਦੇ ਵਿਚ ਪਰਮਾਤਮਾ ਦਾ ਨਾਮ ਸਦਾ ਵੱਸਦਾ ਹੈ ਉਹ (ਜੀਵਨ-ਜਾਤ੍ਰਾ ਵਿਚ) ਸਫਲ ਹੋ ਗਿਆ ਹੈ। ਪਰਮਾਤਮਾ ਦੀ ਦਰਗਾਹ ਵਿਚ ਉਸ ਪਾਸੋਂ ਲੇਖਾ ਨਹੀਂ ਮੰਗਿਆ ਜਾਂਦਾ (ਕਿਉਂਕਿ ਉਸ ਦੇ ਜ਼ਿੰਮੇ ਕੋਈ ਬਾਕੀ ਨਹੀਂ ਨਿਕਲਦੀ)। ਜੇਹੜਾ ਮਨੁੱਖ ਪਰਮਾਤਮਾ ਦੀ ਰਜ਼ਾ ਨੂੰ (ਸਿਰ ਮੱਥੇ) ਮੰਨਦਾ ਹੈ ਉਹ ਪਰਮਾਤਮਾ ਦੇ ਦਰ ਤੇ ਕਾਮਯਾਬ ਹੋ ਜਾਂਦਾ ਹੈ।੬।

ਸਤਿਗੁਰੁ ਮਿਲੈ ਤ ਤਿਸ ਕਉ ਜਾਣੈ ॥ ਰਹੈ ਰਜਾਈ ਹੁਕਮੁ ਪਛਾਣੈ ॥

ਹੁਕਮੁ ਪਛਾਣਿ ਸਚੈ ਦਰਿ ਵਾਸੁ ॥ ਕਾਲ ਬਿਕਾਲ ਸਬਦਿ ਭਏ ਨਾਸੁ ॥੭॥

Saṯgur milai ṯa ṯis ka▫o jāṇai. Rahai rajā▫ī hukam pacẖẖāṇai.

Hukam pacẖẖāṇ sacẖai ḏar vās. Kāl bikāl sabaḏ bẖa▫e nās. ||7||

In Essence: If a True Guru is met, one can only then know the Creator and live in His ordinance by understanding it. By understanding His Ordinance, one abides with the eternal Akalpurakh. This way, one’s birth and death are effaced.

Now the Guru inserts his ideas about how to know the Creator and how to become one with Him. The idea elaborated above is similar to the idea given in the First stanza of Jap Ji. First thing is to meet a True Guru. Who is the True Guru? Who has envisioned Him, and who is capable of enabling others to see Him. Who meets a true Guru comes to know the Creator (realizes Him). How? Answer is by believing that His Ordinance prevails and to remain aligned with it by remaining imbued with the Creator. When a person learns to understand that truth, he or she becomes one with Him. Getting connected to Him leads to a very different state of mind: a fourth state/Turi Awastha; it is above the crowd mentality. This way, birth and death are eradicated by the Guru shabda. In the following, the Guru continues describing how to understand His Ordinance and be one with Him.

ਤਿਸ ਕਉ = ਉਸ (ਪਰਮਾਤਮਾ) ਨੂੰ। ਰਜਾਈ = ਰਜ਼ਾ ਵਿਚ। ਪਛਾਣਿ = ਪਛਾਣ ਕੇ। ਕਾਲ ਬਿਕਾਲ = ਮੌਤ ਤੇ ਜਨਮ, ਜਨਮ ਮਰਨ।੭।

ਜਦੋਂ ਮਨੁੱਖ ਨੂੰ ਗੁਰੂ ਮਿਲ ਪੈਂਦਾ ਹੈ ਤਾਂ ਇਹ ਉਸ ਪਰਮਾਤਮਾ ਨਾਲ ਡੂੰਘੀ ਸਾਂਝ ਪਾ ਲੈਂਦਾ ਹੈ, ਪਰਮਾਤਮਾ ਦੀ ਰਜ਼ਾ ਨੂੰ ਸਮਝਦਾ ਹੈ ਤੇ ਰਜ਼ਾ ਵਿਚ (ਰਾਜ਼ੀ) ਰਹਿੰਦਾ ਹੈ। ਸਦਾ-ਥਿਰ ਪ੍ਰਭੂ ਦੀ ਰਜ਼ਾ ਨੂੰ ਸਮਝ ਕੇ ਉਸ ਦੇ ਦਰ ਤੇ ਥਾਂ ਪ੍ਰਾਪਤ ਕਰ ਲੈਂਦਾ ਹੈ। ਗੁਰੂ ਦੇ ਸ਼ਬਦ ਦੀ ਰਾਹੀਂ ਉਸ ਦੇ ਜਨਮ ਮਰਨ (ਦੇ ਗੇੜ) ਮੁੱਕ ਜਾਂਦੇ ਹਨ।੭।

ਰਹੈ ਅਤੀਤੁ ਜਾਣੈ ਸਭੁ ਤਿਸ ਕਾ ॥ ਤਨੁ ਮਨੁ ਅਰਪੈ ਹੈ ਇਹੁ ਜਿਸ ਕਾ ॥

ਨਾ ਓਹੁ ਆਵੈ ਨਾ ਓਹੁ ਜਾਇ ॥ ਨਾਨਕ ਸਾਚੇ ਸਾਚਿ ਸਮਾਇ ॥੮॥੨॥

Rahai aṯīṯ jāṇai sabẖ ṯis kā. Ŧan man arpai hai ih jis kā.

Nā oh āvai nā oh jā▫e. Nānak sācẖe sācẖ samā▫e. ||8||2||

In Essence: If a person deems everything as Akalpurakh’s belonging and remains detached by dedicating the body and the soul to Him who actually owns them; he or she does not come and go. Nanak says that such a person remains absorbed in the eternal Creator.

Here the secret of an enlightened soul is revealed. How one can become one with the Creator? It must be believed that whatever occurs, it falls under His Ordinance. The Guru advice is that one should remain detached to everything; just as the Bank guard performs his duty, we should perform our duties by not getting moved any way by what we get out of them. What we have is enough. All, what we have and what others have, belong to the Creator. Then, one must surrender to Him as His servant. That negation of conceit and contentment brings unity with the Creator. The duality ends, and the soul settles with the Creator.

ਅਤੀਤੁ = ਨਿਰਲੇਪ, ਤਿਆਗੀ। ਤਿਸ ਕਾ = ਉਸ ਪਰਮਾਤਮਾ ਦਾ। ਅਰਪੈ = ਭੇਟਾ ਕਰਦਾ ਹੈ। ਓਹੁ = ਉਹ ਜੀਵ। ਸਾਚੇ ਸਾਚਿ = ਸਾਚਿ ਹੀ ਸਾਚਿ, ਸਦਾ ਹੀ ਸੱਚੇ ਹਰੀ ਵਿਚ।੮।

(ਸਿਮਰਨ ਦੀ ਬਰਕਤਿ ਨਾਲ) ਜੇਹੜਾ ਮਨੁੱਖ (ਅੰਤਰ ਆਤਮੇ ਮਾਇਆ ਦੇ ਮੋਹ ਵਲੋਂ) ਉਪਰਾਮ ਰਹਿੰਦਾ ਹੈ ਉਹ ਹਰੇਕ ਚੀਜ਼ ਨੂੰ ਪਰਮਾਤਮਾ ਦੀ (ਦਿੱਤੀ ਹੋਈ) ਹੀ ਸਮਝਦਾ ਹੈ। ਜਿਸ ਪਰਮਾਤਮਾ ਨੇ ਇਹ ਸਰੀਰ ਤੇ ਮਨ ਦਿੱਤਾ ਹੈ ਉਸ ਦੇ ਹਵਾਲੇ ਕਰਦਾ ਹੈ। ਹੇ ਨਾਨਕ! ਉਹ ਮਨੁੱਖ ਜਨਮ ਮਰਨ ਦੇ ਗੇੜ ਵਿਚੋਂ ਬਚ ਜਾਂਦਾ ਹੈ, ਉਹ ਸਦਾ ਸਦਾ ਕਾਇਮ ਰਹਿਣ ਵਾਲੇ ਪਰਮਾਤਮਾ ਵਿਚ ਲੀਨ ਰਹਿੰਦਾ ਹੈ।੮।੨।

The state of mind, the Guru leads to comes slowly; a few steps are mandatory to take to have it. Self conceit works many ways to misdirect our behavior; it gives nothing save for a temporary a feeling of being something; it must be targeted first by seeking humbleness as a tool to defeat the power of self conceit and also the attachment should be eliminated that many times mingles with self conceit to delude us. It should be replaced with a feeling of responsibility of what we have and how to use it positively. Positive behavior is enough to kill negativity that detours us away from our spiritual goal. By enshrining Prabh’s memory in the heart, we should let it guide us toward our goal. The Guru’s guidance should always remain our light to dispel the darkness of our ignorance. The Creator is within and what are eclipsing His sight must be first understood; we know now that those are the self conceit and the attachment. Below is given the Guru’s simple directions to see the Creator within, the Shabda is on 1255, SGGS:

ਮਹਲਾ ੧ ਮਲਾਰ ॥

ਪਰ ਦਾਰਾ ਪਰ ਧਨੁ ਪਰ ਲੋਭਾ ਹਉਮੈ ਬਿਖੈ ਬਿਕਾਰ ॥

ਦੁਸਟ ਭਾਉ ਤਜਿ ਨਿੰਦ ਪਰਾਈ ਕਾਮੁ ਕ੍ਰੋਧੁ ਚੰਡਾਰ ॥੧॥

Mėhlā 1 malār.

Par ḏārā par ḏẖan par lobẖā ha▫umai bikẖai bikār.

Ḏusat bẖā▫o ṯaj ninḏ parā▫ī kām kroḏẖ cẖandār. ||1||

In Essence: (to be worthy of Almighty) Who lives according to the Guru – guidance, gives up bad intentions and longings like setting eyes on others wives, wealth, avarice, self-conceit, bad inclinations, bad intentions, slandering of others, lust and anger.

Above is given an essence of a life of a Gurmukh; Gurmukh doesn’t have longing for others wives, wealth, and he rises above greed, conceit and vice. Gurmukh abandons slandering of others and having lust and anger because that is the advice the Guru passes on to him. Then, whatever comes into the mind in a negative color, it is painted over with The Guru – teachings. Interestingly, when mind falls in love with Akalpurakh, love of His Name rules the mind; consequently, it doesn’t embrace lust, greed, and anger and conceit anyway. The powerful urges for this stuff, are unseated in His love. If the mind is still in control; obviously, the Guru is not listened to and the love for the Creator within doesn’t blossom at all. Deceiving others is a worse act, but doing self deception is equal to a suicide.

All above Guru Verses state about abandoning bad habits to realize Akalpurakh; the Guru Instructions are very precious because with the help of them, we reach to that state of mind where the Guru has envisioned Him within; just ponder over what the Guru says in the following Guru verses in this context.

ਮਹਲ ਮਹਿ ਬੈਠੇ ਅਗਮ ਅਪਾਰ ॥

ਭੀਤਰਿ ਅੰਮ੍ਰਿਤੁ ਸੋਈ ਜਨੁ ਪਾਵੈ ਜਿਸੁ ਗੁਰ ਕਾ ਸਬਦੁ ਰਤਨੁ ਆਚਾਰ ॥੧॥ ਰਹਾਉ ॥

Mahal mėh baiṯẖe agam apār.

Bẖīṯar amriṯ so▫ī jan pāvai jis gur kā sabaḏ raṯan ācẖār. ||1|| rahā▫o.

In Essence: Within resides the Inaccessible and Infinite Almighty; only those obtain His Nectar – Presence (His Naam/knowledge to experience His vision) within, who are holding to the Guru-Shabad- jewel, and are living according to it (Pause)

As advised in previous verses above, lust, greed, anger, conceit and bad intentions must be abandoned, and these should be replaced with the Guru – teachings. In other words, only the Guru – teachings should steer the mind instead of letting other influences dominate the mind. If it is done with sincerity, then the presence of Akalpurakh, who is inaccessible and infinite, is envisioned within. Otherwise, sticking to those things, which create negativity within, will not be helpful in grabbing the chance of beholding Him within and outside. Then, one’s meditation and singing the praises of Akalpurakh will not work. In this regard, what more clarity a Sikh needs from the Guru? What fails us, the Guru has expressed in very simple and clear words.

Partial interpretation in Punjabi is Dr Sahib Singh Ji

Humbly

G Singh

Sidh Gost Part – 2

By G.Singh in GURBANI ARTICLES

https://www.gursoch.com/gurmat-vichar/sidh-gost/

The Guru has made clear his vital idea about the necessity of a Guru in a pursuit of materializing the union with the Creator, and he has defined the Guru as well: only he can be called a true Guru who has seen the Almighty within and who can also show his followers the Almighty within. There is another question that comes to the mind then: how the Guru is obtained? We, most of us, do not realize how to meet a Guru. The Guru defines this idea through out this Bani. What happens when the Guru is met, the Guru expresses that also. In a nut shell, meeting the Guru means following the Guru, and by following the Guru, one learns to get involved with the Creator; when one gets involved with the Creator, one also understands His Ordinance under which His entire show continues.

Now the Guru takes on other questions of the Yogis:

ਸੁਣਿ ਸੁਆਮੀ ਅਰਦਾਸਿ ਹਮਾਰੀ ਪੂਛਉ ਸਾਚੁ ਬੀਚਾਰੋ ॥

ਰੋਸੁ ਨ ਕੀਜੈ ਉਤਰੁ ਦੀਜੈ ਕਿਉ ਪਾਈਐ ਗੁਰ ਦੁਆਰੋ ॥

ਇਹੁ ਮਨੁ ਚਲਤਉ ਸਚ ਘਰਿ ਬੈਸੈ ਨਾਨਕ ਨਾਮੁ ਅਧਾਰੋ ॥

ਆਪੇ ਮੇਲਿ ਮਿਲਾਏ ਕਰਤਾ ਲਾਗੈ ਸਾਚਿ ਪਿਆਰੋ ॥੬॥

Suṇ su▫āmī arḏās hamārī pūcẖẖa▫o sācẖ bīcẖāro.

Ros na kījai uṯar ḏījai ki▫o pā▫ī▫ai gur ḏu▫āro.

Ih man cẖalṯa▫o sacẖ gẖar baisai Nānak nām aḏẖāro.

Āpe mel milā▫e karṯā lāgai sācẖ pi▫āro. ||6||

In Essence: (question) Swami! Listen to my humble request; I want your right (true) opinion; don’t mind, give us a reply: how to obtain the Guru-home? (Answer) (When truly the Guru is met) This mercurial mind is stilled in His memory through His Name’s support.(It happens only when) The Creator Himself unites one with Him and one falls in love with Him.

Here one thing is obvious as per the Guru that the mortal can just do efforts to meet Him by falling in love with Him, but to be successful in this goal, it depends totally upon His grace. This idea is also repeatedly stressed in various Shabdas by the Guru.

ਸਾਚੁ = ਸਹੀ, ਠੀਕ। ਰੋਸੁ = ਗੁੱਸਾ। ਗੁਰਦੁਆਰੋ = ਗੁਰੂ ਦਾ ਦਰ। ਚਲਤਉ = ਚੰਚਲ। ਸਚ ਘਰਿ = ਸੱਚੇ ਦੇ ਘਰ ਵਿਚ, ਸਦਾ ਕਾਇਮ ਰਹਿਣ ਵਾਲੇ ਪ੍ਰਭੂ ਦੀ ਯਾਦ ਵਿਚ। ਅਧਾਰੋ = ਆਸਰਾ। ਸਾਚਿ = ਸੱਚੇ ਪ੍ਰਭੂ ਵਿਚ।੬।

(ਚਰਪਟ ਦਾ ਪ੍ਰਸ਼ਨ:) ਹੇ ਸੁਆਮੀ! ਮੇਰੀ ਬੇਨਤੀ ਸੁਣ, ਮੈਂ ਸਹੀ ਵਿਚਾਰ ਪੁੱਛਦਾ ਹਾਂ; ਗੁੱਸਾ ਨਾਹ ਕਰਨਾ, ਉੱਤਰ ਦੇਣਾ ਕਿ ਗੁਰੂ ਦਾ ਦਰ ਕਿਵੇਂ ਪ੍ਰਾਪਤ ਹੁੰਦਾ ਹੈ? (ਭਾਵ, ਕਿਵੇਂ ਪਤਾ ਲੱਗੇ ਕਿ ਗੁਰੂ ਦਾ ਦਰ ਪ੍ਰਾਪਤ ਹੋ ਗਿਆ ਹੈ)? (ਉੱਤਰ:) (ਜਦੋਂ ਸੱਚ-ਮੁਚ ਗੁਰੂ ਦਾ ਦਰ ਪ੍ਰਾਪਤ ਹੋ ਜਾਂਦਾ ਹੈ ਤਦੋਂ) ਹੇ ਨਾਨਕ! ਇਹ ਚੰਚਲ ਮਨ ਪ੍ਰਭੂ ਦੀ ਯਾਦ ਵਿਚ ਜੁੜਿਆ ਰਹਿੰਦਾ ਹੈ, (ਪ੍ਰਭੂ ਦਾ) ਨਾਮ (ਜ਼ਿੰਦਗੀ ਦਾ) ਆਸਰਾ ਹੋ ਜਾਂਦਾ ਹੈ। (ਪਰ ਇਹੋ ਜਿਹਾ) ਪਿਆਰ ਸੱਚੇ ਪ੍ਰਭੂ ਵਿਚ (ਤਦੋਂ ਹੀ) ਲੱਗਦਾ ਹੈ (ਜਦੋਂ) ਕਰਤਾਰ ਆਪ (ਜੀਵ ਨੂੰ) ਆਪਣੀ ਯਾਦ ਵਿਚ ਜੋੜ ਲੈਂਦਾ ਹੈ।੬।

A Yogi named Lohiripa suggests the Guru to follow the yogi – faith:

ਹਾਟੀ ਬਾਟੀ ਰਹਹਿ ਨਿਰਾਲੇ ਰੂਖਿ ਬਿਰਖਿ ਉਦਿਆਨੇ ॥

ਕੰਦ ਮੂਲੁ ਅਹਾਰੋ ਖਾਈਐ ਅਉਧੂ ਬੋਲੈ ਗਿਆਨੇ ॥

ਤੀਰਥਿ ਨਾਈਐ ਸੁਖੁ ਫਲੁ ਪਾਈਐ ਮੈਲੁ ਨ ਲਾਗੈ ਕਾਈ ॥

ਗੋਰਖ ਪੂਤੁ ਲੋਹਾਰੀਪਾ ਬੋਲੈ ਜੋਗ ਜੁਗਤਿ ਬਿਧਿ ਸਾਈ ॥੭॥

Hātī bātī rahėh nirāle rūkẖ birakẖ uḏi▫āne.

Kanḏ mūl ahāro kẖā▫ī▫ai a▫oḏẖū bolai gi▫āne.

Ŧirath nā▫ī▫ai sukẖ fal pā▫ī▫ai mail na lāgai kā▫ī.

Gorakẖ pūṯ lohārīpā bolai jog jugaṯ biḏẖ sā▫ī. ||7||

In Essence: Loharipa, the son of Gorakh Yogi says, “The real gnosis is remaining detached from the families, living in woods under trees and making fruits and roots the food; bathing at pilgrimage brings a fruit of peace because an iota of filth doesn’t touch the seeker that way; this is the only way of having union with the Almighty”

In Above verses, the Guru explains what yogis think about the techniques of getting united with the Creator; obviously they have different ideas that lead to renouncing the world. The Guru disagrees with that.

ਹਾਟੀ = ਮੇਲਾ, ਮੰਡੀ, ਦੁਕਾਨ। ਰੂਖਿ = ਰੁੱਖ ਹੇਠ। ਬਿਰਖਿ = ਬਿਰਖ ਹੇਠ। ਉਦਿਆਨੇ = ਜੰਗਲ ਵਿਚ। ਕੰਦ = ਧਰਤੀ ਦੇ ਅੰਦਰ ਉੱਗਣ ਵਾਲੀਆਂ ਗਾਜਰ ਮੂਲੀ ਵਰਗੀਆਂ ਸਬਜ਼ੀਆਂ। ਕੰਦ ਮੂਲੁ = ਮੂਲੀ। ਅਹਾਰੋ = ਖ਼ੁਰਾਕ। ਅਉਧੂ = ਵਿਰਕਤ, ਜੋਗੀ। ਬੋਲੈ = (ਭਾਵ,) ਬੋਲਿਆ। ਤੀਰਥਿ = ਤੀਰਥ ਉਤੇ। ਗੋਰਖ ਪੂਤੁ = ਗੋਰਖਨਾਥ ਦਾ ਚੇਲਾ। ਸਾਈ = ਇਹੀ।੭।

ਜੋਗੀ ਨੇ (ਜੋਗ ਦਾ) ਗਿਆਨ-ਮਾਰਗ ਇਉਂ ਦੱਸਿਆ-ਅਸੀਂ (ਦੁਨੀਆ ਦੇ) ਮੇਲਿਆਂ-ਮਸਾਧਿਆਂ (ਭਾਵ, ਸੰਸਾਰਕ ਝੰਬੇਲਿਆਂ) ਤੋਂ ਵੱਖਰੇ ਜੰਗਲ ਵਿਚ ਕਿਸੇ ਰੁੱਖ-ਬਿਰਖ ਹੇਠ ਰਹਿੰਦੇ ਹਾਂ ਤੇ ਗਾਜਰ-ਮੂਲੀ ਉਤੇ ਗੁਜ਼ਾਰਾ ਕਰਦੇ ਹਾਂ; ਤੀਰਥ ਤੇ ਇਸ਼ਨਾਨ ਕਰਦੇ ਹਾਂ; ਇਸ ਦਾ ਫਲ ਮਿਲਦਾ ਹੈ ‘ਸੁਖ’, ਤੇ (ਮਨ ਨੂੰ) ਕੋਈ ਮੈਲ (ਭੀ) ਨਹੀਂ ਲੱਗਦੀ। ਗੋਰਖਨਾਥ ਦਾ ਚੇਲਾ ਲੋਹਾਰੀਪਾ ਬੋਲਿਆ ਕਿ ਇਹੀ ਹੈ ਜੋਗ ਦੀ ਜੁਗਤੀ, ਜੋਗ ਦੀ ਵਿਧੀ।੭।

The Guru questions indirectly the way of obtaining the Creator described by the yogi:

ਹਾਟੀ ਬਾਟੀ ਨੀਦ ਨ ਆਵੈ ਪਰ ਘਰਿ ਚਿਤੁ ਨ ਡ ਲਾਈ॥

ਬਿਨੁ ਨਾਵੈ ਮਨੁ ਟੇਕ ਨ ਟਿਕਈ ਨਾਨਕ ਭੂਖ ਨ ਜਾਈ ॥

ਹਾਟੁ ਪਟਣੁ ਘਰੁ ਗੁਰੂ ਦਿਖਾਇਆ ਸਹਜੇ ਸਚੁ ਵਾਪਾਰੋ ॥

ਖੰਡਿਤ ਨਿਦ੍ਰਾ ਅਲਪ ਅਹਾਰੰ ਨਾਨਕ ਤਤੁ ਬੀਚਾਰੋ ॥੮॥

Hātī bātī nīḏ na āvai par gẖar cẖiṯ na dolā▫ī.

Bin nāvai man tek na tik▫ī Nānak bẖūkẖ na jā▫ī.

Hāt pataṇ gẖar gurū ḏikẖā▫i▫ā sėhje sacẖ vāpāro.

Kẖandiṯ niḏrā alap ahāraŉ Nānak ṯaṯ bīcẖāro. ||8||

In Essence: (Response of the Guru about the true gnosis] Here is the idea: one should not sleep while dealing in this world (means one should remain aware of Maya temptations) and one should not let the mind covet others homes. Without His Name, the mind doesn’t get stilled; Nanak says that the hunger to have more and more doesn’t go away (without involving with His Name).(Actually)Whom the Guru has shown within (the real) the shop and the place (place) to trade in Naame(meditating on His Name), such a person intuitively trades in His eternal Name without being affected by Maya. Nanak says that then he understands the essence of gnosis and eats and sleeps reasonably.

Abandoning the world created by the Creator is not a solution to be with Him; it is expressed in the Gurbani that the solution to seek Him and His presence are both exist within; who search Him outside, they are in doubts; please check on 63 SGGS Mehla 1 and on 102 SGGS Mehla 5. Contrary to the Gurmat, the Yogis and Sanyassis seek Akalpurakh outside by abandoning family life. The Guru stresses on living right in His created world and seek Him within through the Guru.

ਡ ਨਾਲ ਦੋ ‘ਲਗਾਂ’ ਹਨ, (ੋ) ਅਤੇ (ੁ)। ਲਫ਼ਜ਼ ਦੀ ਅਸਲ ‘ਲਗ’ (ੋ) ਹੈ, ਪਰ ਇਥੇ ਛੰਦ ਦੀ ਚਾਲ ਨੂੰ ਪੂਰਾ ਰੱਖਣ ਲਈ (ੁ) ਪੜ੍ਹਨਾ ਹੈ। ਭੂਖ = ਤ੍ਰਿਸ਼ਨਾ, ਲਾਲਚ। ਹਾਟੁ = (ਅਸਲੀ ਵਪਾਰ ‘ਨਾਮ’ ਵਿਹਾਝਣ ਵਾਸਤੇ) ਦੁਕਾਨ। ਪਟਣੁ = ਸ਼ਹਿਰ। ਸਹਜੇ = ਸਹਿਜ, ਸਹਜ-ਅਵਸਥਾ ਵਿਚ ਟਿਕ ਕੇ, ਅਡੋਲ ਰਹਿ ਕੇ। ਖੰਡਿਤ = ਘੱਟ ਕੀਤੀ ਹੋਈ। ਅਲਪ = ਥੋੜ੍ਹਾ।੮।+ਲਾਈ = ਅੱਖਰ ‘ਡ’ ਦੇ

ਹੇ ਨਾਨਕ! ਅਸਲ (ਗਿਆਨ ਦੀ) ਵਿਚਾਰ ਇਹ ਹੈ ਕਿ ਦੁਨੀਆ ਦੇ ਧੰਧਿਆਂ ਵਿਚ ਰਹਿੰਦਿਆਂ ਮਨੁੱਖ ਨੂੰ ਨੀਂਦ ਨਾਹ ਆਵੇ (ਭਾਵ, ਧੰਧਿਆਂ ਵਿਚ ਹੀ ਨਾਹ ਗ਼ਰਕ ਹੋ ਜਾਏ), ਪਰਾਏ ਘਰ ਵਿਚ ਮਨ ਨੂੰ ਡੋਲਣ ਨਾਹ ਦੇਵੇ; (ਪਰ) ਹੇ ਨਾਨਕ! ਪ੍ਰਭੂ ਦੇ ਨਾਮ ਤੋਂ ਬਿਨਾ ਮਨ ਟਿਕ ਕੇ ਨਹੀਂ ਰਹਿ ਸਕਦਾ ਤੇ (ਮਾਇਆ ਦੀ) ਤ੍ਰਿਸ਼ਨਾ ਹਟਦੀ ਨਹੀਂ। (ਜਿਸ ਮਨੁੱਖ ਨੂੰ) ਸਤਿਗੁਰੂ ਨੇ (ਨਾਮ ਵਿਹਾਝਣ ਦਾ ਅਸਲ) ਟਿਕਾਣਾ, ਸ਼ਹਿਰ ਤੇ ਘਰ ਵਿਖਾ ਦਿੱਤਾ ਹੈ ਉਹ (ਦੁਨੀਆ ਦੇ ਧੰਧਿਆਂ ਵਿਚ ਭੀ) ਅਡੋਲ ਰਹਿ ਕੇ ‘ਨਾਮ’ ਵਿਹਾਝਦਾ ਹੈ; ਉਸ ਮਨੁੱਖ ਦੀ ਨੀਂਦ ਭੀ ਘੱਟ ਤੇ ਖ਼ੁਰਾਕ ਭੀ ਥੋੜ੍ਹੀ ਹੁੰਦੀ ਹੈ। (ਭਾਵ, ਉਹ ਚਸਕਿਆਂ ਵਿਚ ਨਹੀਂ ਪੈਂਦਾ)।੮।

ਦਰਸਨੁ ਭੇਖ ਕਰਹੁ ਜੋਗਿੰਦ੍ਰਾ ਮੁੰਦ੍ਰਾ ਝੋਲੀ ਖਿੰਥਾ ॥

ਬਾਰਹ ਅੰਤਰਿ ਏਕੁ ਸਰੇਵਹੁ ਖਟੁ ਦਰਸਨ ਇਕ ਪੰਥਾ ॥

ਇਨ ਬਿਧਿ ਮਨੁ ਸਮਝਾਈਐ ਪੁਰਖਾ ਬਾਹੁੜਿ ਚੋਟ ਨ ਖਾਈਐ ॥

ਨਾਨਕੁ ਬੋਲੈ ਗੁਰਮੁਖਿ ਬੂਝੈ ਜੋਗ ਜੁਗਤਿ ਇਵ ਪਾਈਐ ॥੯॥

Ḏarsan bẖekẖ karahu joginḏarā munḏrā jẖolī kẖinthā.

Bārah anṯar ek sarevhu kẖat ḏarsan ik panthā.

In biḏẖ man samjā▫ī▫ai purkẖā bāhuṛ cẖot na kẖā▫ī▫ai.

Nānak bolai gurmukẖ būjẖai jog jugaṯ iv pā▫ī▫ai. ||9||

In Essence: (suggestion by Yogis) you should wear the garb of the Gorakh-panth along with ear-rings and have a begging wallet and a patched coat. Out of eight schools of Yogis, you should adopt the “aaee panth.” This is the way to teach your mind through this panth; this way, the mind doesn’t suffer ever again. (The Guru responses to the suggestion of the Yogi) Nanak says that only the true Guru follower understands the way to unite with the Almighty, and that is the real way of meeting Him (This idea is elaborated in the following verses).

ਦਰਸਨੁ = ਮਤ। ਜੋਗਿੰਦ੍ਰਾ = ਜੋਗੀ-ਰਾਜ ਦਾ। ਖਿੰਥਾ = ਗੋਦੜੀ। ਬਾਰਹ = ਜੋਗੀਆਂ ਦੇ ੧੨ ਪੰਥ = ਰਾਵਲ,ਹੇਤੁ ਪੰਥ, ਪਾਵ ਪੰਥ, ਆਈ ਪੰਥ, ਗਮ੍ਯ ਪੰਥ, ਪਾਗਲ-ਪੰਥ, ਗੋਪਾਲ-ਪੰਥ, ਕੰਥੜੀ-ਪੰਥ, ਬਨ ਪੰਥ, ਧ੍ਵਜ ਪੰਥ, ਚੋਲੀ, ਦਾਸ ਪੰਥ। ਏਕੁ = ਇਕ ‘ਆਈ ਪੰਥ’, ਸਾਡਾ ਆਈ ਪੰਥ। ਸਰੇਵਹੁ = ਧਾਰਨ ਕਰੋ, ਕਬੂਲੋ। ਖਟੁ ਦਰਸਨ = ਛੇ ਭੇਖ: ਜੰਗਮ, ਜੋਗੀ, ਜੈਨੀ, ਸੰਨਿਆਸੀ, ਬੈਰਾਗੀ, ਬੈਸਨੋ। ਇਕ ਪੰਥਾ = ਸਾਡਾ ਜੋਗੀ-ਪੰਥ। ਪੁਰਖਾ = ਹੇ ਪੁਰਖ ਨਾਨਕ! ਗੁਰਮੁਖਿ = ਗੁਰੂ ਦੇ ਸਨਮੁਖ। {ਨੋਟ: ਇਹ ਲਫ਼ਜ਼ ਦੱਸਦਾ ਹੈ ਕਿ ਇਥੋਂ ਸਤਿਗੁਰੂ ਜੀ ਨੇ ਉੱਤਰ ਸ਼ੁਰੂ ਕਰ ਦਿੱਤਾ ਹੈ}। ਇਵ = ਇਸ ਤਰ੍ਹਾਂ (ਜਿਵੇਂ ਅਗਾਂਹ ਦੱਸਿਆ ਹੈ)।੯।

ਨਾਨਕ ਆਖਦਾ ਹੈ (ਕਿ ਜੋਗੀ ਨੇ ਕਿਹਾ-) ਹੇ ਪੁਰਖ (ਨਾਨਕ)! ਛੇ ਭੇਖਾਂ ਵਿਚ ਇਕ ਜੋਗੀ ਪੰਥ ਹੈ, ਉਸ ਦੇ ਬਾਰਾਂ ਫ਼ਿਰਕੇ ਹਨ, ਉਹਨਾਂ ਵਿਚੋਂ ਸਾਡੇ ‘ਆਈ ਪੰਥ’ ਨੂੰ ਧਾਰਨ ਕਰੋ, ਜੋਗੀਆਂ ਦੇ ਇਸ ਵੱਡੇ ਭੇਖ ਦਾ ਮਤ ਸ੍ਵੀਕਾਰ ਕਰੋ, ਮੁੰਦ੍ਰਾ, ਝੋਲੀ ਤੇ ਗੋਦੜੀ ਪਹਿਨੋ। ਹੇ ਪੁਰਖਾ! ਇਸ ਤਰ੍ਹਾਂ ਮਨ ਨੂੰ ਅਕਲ ਦਿੱਤੀ ਜਾ ਸਕਦੀ ਹੈ ਤੇ ਮੁੜ (ਮਾਇਆ ਦੀ) ਚੋਟ ਨਹੀਂ ਖਾਈਦੀ। (ਉੱਤਰ:) ਨਾਨਕ ਆਖਦਾ ਹੈ-ਗੁਰੂ ਦੇ ਸਨਮੁਖ ਹੋਇਆਂ ਮਨੁੱਖ (ਮਨ ਨੂੰ ਸਮਝਾਣ ਦਾ ਢੰਗ) ਸਮਝਦਾ ਹੈ, ਜੋਗ ਦੀ ਜੁਗਤਿ ਇਸ ਤਰ੍ਹਾਂ ਲੱਭਦੀ ਹੈ (ਕਿ),।੯।

❀ ਨੋਟ: ਜੋਗੀ ਇਥੇ ਆਪਣੇ ਮਤ ਦੀ ਵਡਿਆਈ ਕਰਦਾ ਹੈ। ਪਹਿਲੀਆਂ ਤਿੰਨ ਤੁਕਾਂ ਵਿਚ ਸਤਿਗੁਰੂ ਜੀ ਜੋਗੀ ਦਾ ਖ਼ਿਆਲ ਦੱਸਦੇ ਹਨ। ਅਖ਼ੀਰਲੀ ਤੁਕ ਵਿਚ ਆਪਣਾ ਉੱਤਰ ਸ਼ੁਰੂ ਕਰਦੇ ਹਨ ਜੋ ਪਉੜੀ ਨੰ: ੧੧ ਤਕ ਜਾਂਦਾ ਹੈ।

The Guru’s response continues:

ਅੰਤਰਿ ਸਬਦੁ ਨਿਰੰਤਰਿ ਮੁਦ੍ਰਾ ਹਉਮੈ ਮਮਤਾ ਦੂਰਿ ਕਰੀ ॥

ਕਾਮੁ ਕ੍ਰੋਧੁ ਅਹੰਕਾਰੁ ਨਿਵਾਰੈ ਗੁਰ ਕੈ ਸਬਦਿ ਸੁ ਸਮਝ ਪਰੀ ॥

ਖਿੰਥਾ ਝੋਲੀ ਭਰਿਪੁਰਿ ਰਹਿਆ ਨਾਨਕ ਤਾਰੈ ਏਕੁ ਹਰੀ ॥

ਸਾਚਾ ਸਾਹਿਬੁ ਸਾਚੀ ਨਾਈ ਪਰਖੈ ਗੁਰ ਕੀ ਬਾਤ ਖਰੀ ॥੧੦॥

Anṯar sabaḏ niranṯar muḏrā ha▫umai mamṯā ḏūr karī.

Kām kroḏẖ ahaŉkār nivārai gur kai sabaḏ so samajẖ parī.

Kẖinthā jẖolī bẖaripur rahi▫ā Nānak ṯārai ek harī.

Sācẖā sāhib sācẖī nā▫ī parkẖai gur kī bāṯ kẖarī. ||10||

In Essence: (Response continues) keeping Guru-Guidance always in the mind is like wearing ear-rings; through the Guru guidance, the conceit and the attachment are eradicated. Through the Guru Guidance, lust, anger and conceit are eradicated; thus, through the Guru – teachings, one obtains sublime understanding. Believing that He permeates in all is like wearing a patched coat and holding a begging bowl. Actually, only the One Almighty ferries us across. Through the perfect Guru’s perfect advice, one understands this word of wisdom that the Master is eternal and His praise is eternal.

Please read carefully, the Guru doesn’t believe in garbs or special clothes or symbols to show love for the Creator; according to Him, his devotion is to praise Him by knowing that He abides in all. First of all, one must get rid of lust, anger, greed and conceit to follow what the Guru says here. Most of the time, we fail to understand such statements of the Guru because our failure in eradicating our conceit, anger, greed and lust disables us to reach to that level where the Guru already reached and advises us to go.

ਅੰਤਰਿ = (ਮਨ ਦੇ) ਅੰਦਰ। ਨਿਰੰਤਰਿ = ਨਿਰ-ਅੰਤਰਿ, ਇੱਕ-ਰਸ, ਮਤਵਾਤਰ, ਸਦਾ। ਮਮ = ਮੇਰਾ। ਮਮਤਾ = ਮੇਰ-ਪਨ, ਅਪਣੱਤ, ਦੁਨੀਆਵੀ ਪਦਾਰਥਾਂ ਨੂੰ ਆਪਣਾ ਬਨਾਣ ਦਾ ਖ਼ਿਆਲ। ਨਿਵਾਰੈ = ਦੂਰ ਕਰਦਾ ਹੈ। ਸਬਦਿ = ਸ਼ਬਦ ਦੀ ਰਾਹੀਂ। ਸੁ = ਚੰਗੀ। ਭਰਿ ਪੁਰਿ = ਭਰਪੂਰ, ਨਕਾ-ਨਕ, ਸਭ ਥਾਈਂ ਮੌਜੂਦ। ਸਾਚਾ = ਸਦਾ ਕਾਇਮ ਰਹਿਣ ਵਾਲਾ। ਨਾਈ = ਵਡਿਆਈ। (ਨੋਟ: ਅਰਬੀ ਲਫ਼ਜ਼ ‘स्ना’ ਤੋਂ ਦੋ ਪੰਜਾਬੀ ਰੂਪ ਹਨ, ‘ਅਸਨਾਈ’ ਅਤੇ ‘ਨਾਈ’। ਵੇਖੋ ‘ਗੁਰਬਾਣੀ ਵਿਆਕਰਣ’)। ਖਰੀ ਬਾਤ = ਖਰੀ ਗੱਲ ਦੀ ਰਾਹੀਂ, ਸੱਚੇ ਸ਼ਬਦ ਦੀ ਰਾਹੀਂ।੧੦।

ਮਨ ਵਿਚ ਸਤਿਗੁਰੂ ਦੇ ਸ਼ਬਦ ਨੂੰ ਇੱਕ-ਰਸ ਵਸਾਣਾ-ਇਹ (ਕੰਨਾਂ ਵਿਚ) ਮੁੰਦ੍ਰਾਂ (ਪਾਉਣੀਆਂ) ਹਨ, (ਜੋ ਮਨੁੱਖ ਗੁਰ-ਸ਼ਬਦ ਨੂੰ ਵਸਾਂਦਾ ਹੈ ਉਹ) ਆਪਣੀ ਹਉਮੈ ਅਤੇ ਮਮਤਾ ਨੂੰ ਦੂਰ ਕਰ ਲੈਂਦਾ ਹੈ; ਕਾਮ, ਕ੍ਰੋਧ ਅਤੇ ਅਹੰਕਾਰ ਨੂੰ ਮਿਟਾ ਲੈਂਦਾ ਹੈ, ਗੁਰੂ ਦੇ ਸ਼ਬਦ ਦੀ ਰਾਹੀਂ ਉਸ ਨੂੰ ਸੋਹਣੀ ਸੂਝ ਪੈ ਜਾਂਦੀ ਹੈ। ਹੇ ਨਾਨਕ! ਪ੍ਰਭੂ ਨੂੰ ਸਭ ਥਾਈਂ ਵਿਆਪਕ ਸਮਝਣਾ ਉਸ ਮਨੁੱਖ ਦੀ ਗੋਦੜੀ ਤੇ ਝੋਲੀ ਹੈ। ਸਤਿਗੁਰੂ ਦੇ ਸੱਚੇ ਸ਼ਬਦ ਦੀ ਰਾਹੀਂ ਉਹ ਮਨੁੱਖ ਇਹ ਨਿਰਨਾ ਕਰ ਲੈਂਦਾ ਹੈ ਕਿ ਇਕ ਪਰਮਾਤਮਾ ਹੀ (ਮਾਇਆ ਦੀ ਚੋਟ ਤੋਂ) ਬਚਾਂਦਾ ਹੈ ਜੋ ਸਦਾ ਕਾਇਮ ਰਹਿਣ ਵਾਲਾ ਮਾਲਕ ਹੈ ਤੇ ਜਿਸ ਦੀ ਵਡਿਆਈ ਭੀ ਸਦਾ ਟਿਕੀ ਰਹਿਣ ਵਾਲੀ ਹੈ।੧੦।

The Guru goes on:

ਊਂਧਉ ਖਪਰੁ ਪੰਚ ਭੂ ਟੋਪੀ ॥ ਕਾਂਇਆ ਕੜਾਸਣੁ ਮਨੁ ਜਾਗੋਟੀ ॥

ਸਤੁ ਸੰਤੋਖੁ ਸੰਜਮੁ ਹੈ ਨਾਲਿ ॥ ਨਾਨਕ ਗੁਰਮੁਖਿ ਨਾਮੁ ਸਮਾਲਿ ॥੧੧॥

Ūŉḏẖa▫o kẖapar pancẖ bẖū topī. Kāŉ▫i▫ā kaṛāsaṇ man jāgotī.

Saṯ sanṯokẖ sanjam hai nāl. Nānak gurmukẖ nām samāl. ||11||

In Essence: (Elaboration on the idea stated above continues), who follows the Guru, his detachment to the worldly attractions should be yogi’s begging bowl; five virtuous elements (detachment, neutral behavior, equality and tolerance) should be the cap of Yogi; keeping body pure from vices should be deemed as the lion-cloth; chastity and contentment should be his companions; Nanak says that through the Guru, one should meditate on His Name.

Everything Yogis wear are rejected and replaced with the real deeds of virtues. The mind has a mercurial nature. To still it, all the above stated improvements to be brought within through the Guru advice are mandatory to calm down the mind forever; in other words, just by renouncing the world will not help the mind to be stable. In the following verses, the new questions are addressed and the answers of which will decide what path is more real to the life and why it is better to be the Guru followers than becoming Yogis and enduring the miseries of anger, conceit and other short comings.

ਊਂਧਉ = ਉਲਟਿਆ ਹੋਇਆ, ਸੰਸਾਰਕ ਖ਼ਾਹਸ਼ਾਂ ਵਲੋਂ ਮੁੜਿਆ ਹੋਇਆ। ਖਪਰੁ = ਜੋਗੀ ਜਾਂ ਮੰਗਤੇ ਦਾ ਉਹ ਪਿਆਲਾ ਜਿਸ ਵਿਚ ਭਿੱਖਿਆ ਪੁਆਂਦਾ ਹੈ। ਭੂ = ਤੱਤ। ਪੰਚਭੂ = ਪੰਜਾਂ ਤੱਤਾਂ ਦੇ ਉਪਕਾਰੀ ਗੁਣ = (ਅਕਾਸ਼ ਦੀ ਨਿਰਲੇਪਤਾ; ਅਗਨੀ ਦਾ ਸੁਭਾਉ ਮੈਲ ਸਾੜਨਾ; ਵਾਯੂ ਦੀ ਸਮ-ਦਰਸਤਾ; ਜਲ ਦੀ ਸੀਤਲਤਾ; ਧਰਤੀ ਦੀ ਧੀਰਜ)। ਕੜਾਸਣੁ = ਕਟ ਦਾ ਆਸਣ। ਕਟ = ਫੂਹੜੀ (a straw mat)। ਜਾਗੋਟੀ = ਲੰਗੋਟੀ। ਗੁਰਮੁਖਿ = ਗੁਰੂ ਦੀ ਰਾਹੀਂ। ਸਮਾਲਿ = ਸਮਾਲੇ, ਸਮ੍ਹਾਲਦਾ ਹੈ।੧੧।

ਹੇ ਨਾਨਕ! (ਜੋ ਮਨੁੱਖ) ਗੁਰੂ ਦੀ ਰਾਹੀਂ (ਪ੍ਰਭੂ ਦਾ) ਨਾਮ ਯਾਦ ਕਰਦਾ ਹੈ, ਸੰਸਾਰਕ ਖ਼ਾਹਸ਼ਾਂ ਵਲੋਂ ਮੁੜੀ ਹੋਈ ਸੁਰਤਿ ਉਸ ਦਾ ਖੱਪਰ ਹੈ, ਪੰਜ ਤੱਤਾਂ ਦੇ ਦੈਵੀ ਗੁਣ ਉਸ ਦੀ ਟੋਪੀ ਹੈ, ਸਰੀਰ (ਨੂੰ ਵਿਕਾਰਾਂ ਤੋਂ ਨਿਰਮਲ ਰੱਖਣਾ) ਉਸ ਦਾ ਦੱਭ ਦਾ ਆਸਣ ਹੈ, (ਵੱਸ ਵਿਚ ਆਇਆ ਹੋਇਆ) ਮਨ ਉਸ ਦੀ ਲੰਗੋਟੀ ਹੈ, ਸਤ ਸੰਤੋਖ ਤੇ ਸੰਜਮ ਉਸ ਦੇ ਨਾਲ (ਤਿੰਨ ਚੇਲੇ) ਹਨ।੧੧।

❀ ਨੋਟ: ਪਉੜੀ ਨੰ: ੯ ਦੀ ਚੌਥੀ ਤੁਕ ਤੋਂ ਸ਼ੁਰੂ ਹੋਇਆ ਉੱਤਰ ਇਥੇ ਆ ਕੇ ਮੁੱਕਦਾ ਹੈ।

All the following questions are very philosophical and the Guru’s answers revolve around how to realize Him through the Guru:

ਕਵਨੁ ਸੁ ਗੁਪਤਾ ਕਵਨੁ ਸੁ ਮੁਕਤਾ ॥ ਕਵਨੁ ਸੁ ਅੰਤਰਿ ਬਾਹਰਿ ਜੁਗਤਾ ॥

ਕਵਨੁ ਸੁ ਆਵੈ ਕਵਨੁ ਸੁ ਜਾਇ ॥ ਕਵਨੁ ਸੁ ਤ੍ਰਿਭਵਣਿ ਰਹਿਆ ਸਮਾਇ ॥੧੨॥

Kavan so gupṯā kavan so mukṯā. Kavan so anṯar bāhar jugṯā.

Kavan so āvai kavan so jā▫e. Kavan so ṯaribẖavaṇ rahi▫ā samā▫e. ||12||

In Essence (questions by the yogi) who is invisible? Who is liberated? Who is the one who internally and outwardly involved (with the Creator)? Who is the one who comes and goes? Who is the one who pervades in the three worlds (all over)?

In ancient India, the search for “Atam” as they define in Upnishdas began very early times; in different way, this “Atam” is deemed as a powerful light pervading all over and the word “Om” reflects that super entity. Debate in other scriptures about understanding it continued as the worshiping the source of all was slowly replaced with other entities as the time elapsed. Above questions, put by the Yogis, are coming from those already set up concepts about the Creator. In Gurbani, it is stated that to contemplate the Name of all pervading Creator was referred in Vedas (On 919 SGGS) but unfortunately, people were taken away from Him by giving stress on individual gods or Devtas and Devies. Whoever worships One All pervading power, the Guru accepts such a person as a true Gurmukh. In the following verses, it is made clear what the Guru believes in and in what he doesn’t:

ਗੁਪਤਾ = ਲੁਕਿਆ ਹੋਇਆ। ਅੰਤਰਿ = ਅੰਦਰੋਂ। ਬਾਹਰਿ = ਬਾਹਰੋਂ। ਅੰਤਰਿ ਬਾਹਰਿ = (ਭਾਵ,) ਮਨ ਦੀ ਰਾਹੀਂ ਅਤੇ ਸਰੀਰ ਦੀ ਰਾਹੀਂ। ਜੁਗਤਾ = ਜੁੜਿਆ ਹੋਇਆ, ਮਿਲਿਆ ਹੋਇਆ। ਆਵੈ ਜਾਇ = ਜੰਮਦਾ ਮਰਦਾ। ਤ੍ਰਿਭਵਣ = ਤਿੰਨਾਂ ਭਵਨਾਂ ਦੇ ਮਾਲਕ ਵਿਚ, ਤਿੰਨ-ਭਵਨਾਂ-ਵਿਚ-ਵਿਆਪਕ ਪ੍ਰਭੂ ਵਿਚ {ਤਿੰਨ ਭਵਨ = ਆਕਾਸ਼, ਮਾਤ ਲੋਕ ਤੇ ਪਾਤਾਲ ਸੰ: ਤ੍ਰਿਭਵਨ}।੧੨।

(ਪ੍ਰਸ਼ਨ:) ਲੁਕਿਆ ਹੋਇਆ ਕੌਣ ਹੈ? ਉਹ ਕੌਣ ਹੈ ਜੋ ਮੁਕਤ ਹੈ? ਉਹ ਕੌਣ ਹੈ ਜੋ ਅੰਦਰੋਂ ਬਾਹਰੋਂ (ਭਾਵ, ਜਿਸ ਦਾ ਮਨ ਭੀ ਤੇ ਸਰੀਰਕ ਇੰਦ੍ਰੇ ਭੀ ਮਿਲੇ ਹੋਏ ਹਨ) ਮਿਲਿਆ ਹੋਇਆ ਹੈ? (ਸਦਾ) ਜੰਮਦਾ ਮਰਦਾ ਕੌਣ ਹੈ? ਤ੍ਰਿਲੋਕੀ ਦੇ ਨਾਥ ਵਿਚ ਲੀਨ ਕੌਣ ਹੈ?।੧੨।

ਘਟਿ ਘਟਿ ਗੁਪਤਾ ਗੁਰਮੁਖਿ ਮੁਕਤਾ ॥ ਅੰਤਰਿ ਬਾਹਰਿ ਸਬਦਿ ਸੁ ਜੁਗਤਾ ॥

ਮਨਮੁਖਿ ਬਿਨਸੈ ਆਵੈ ਜਾਇ ॥ ਨਾਨਕ ਗੁਰਮੁਖਿ ਸਾਚਿ ਸਮਾਇ ॥੧੩॥

Gẖat gẖat gupṯā gurmukẖ mukṯā. Anṯar bāhar sabaḏ so jugṯā.

Manmukẖ binsai āvai jā▫e. Nānak gurmukẖ sācẖ samā▫e. ||13||

In Essence : ( the Guru’sanswers) The One who permeates in all is invisible; the true Guru-folllower is the liberated one. Stable within and out is the one who contemplates Guru-word (and knows this fact). The mind-slave parishes and comes and goes. Nanak says that the true Guru follower remains imbued with the Eternal Almighty.

The concept of the Creator is made clear and literally Ikkonkaar is defined in the above verses. His presence in His creation is known by those who know Him through the Guru. If He is within, He should also be in others; when He is realized within, He is envisioned in all as well. The person who follows the Guru, understands Him, goes above the Maya set up in duality, gets free from it and becomes liberated one. The others, unfortunately, follow what their minds say by ignoring the Guru if they happen to hear the Guru. To know why through the Guru, one gets liberated, the following questions will lead to its answer:

ਘਟਿ ਘਟਿ = ਹਰੇਕ ਘਟ ਵਿਚ (ਵਰਤਣ ਵਾਲਾ ਪ੍ਰਭੂ)। ਗੁਰਮੁਖਿ = ਜੋ ਮਨੁੱਖ ਗੁਰੂ ਦੇ ਸਨਮੁਖ ਹੈ, ਜੋ ਗੁਰੂ ਦੇ ਦੱਸੇ ਰਾਹ ਤੇ ਤੁਰਦਾ ਹੈ। ਸਬਦਿ = ਸ਼ਬਦ ਵਿਚ (ਜੁੜਿਆ ਹੋਇਆ)। ਬਿਨਸੈ = ਨਾਸ ਹੁੰਦਾ ਹੈ। ਸਾਚਿ = ਸਦਾ ਕਾਇਮ ਰਹਿਣ ਵਾਲੇ ਪ੍ਰਭੂ ਵਿਚ।੧੩।

(ਉੱਤਰ:) ਜੋ (ਪ੍ਰਭੂ) ਹਰੇਕ ਸਰੀਰ ਵਿਚ ਮੌਜੂਦ ਹੈ ਉਹ ਗੁਪਤ ਹੈ; ਗੁਰੂ ਦੇ ਦੱਸੇ ਰਾਹ ਤੇ ਤੁਰਨ ਵਾਲਾ ਮਨੁੱਖ (ਮਾਇਆ ਦੇ ਬੰਧਨਾਂ ਤੋਂ) ਮੁਕਤ ਹੈ। ਜੋ ਮਨੁੱਖ ਗੁਰ-ਸ਼ਬਦ ਵਿਚ ਜੁੜਿਆ ਹੈ ਉਹ ਮਨ ਤੇ ਤਨ ਕਰ ਕੇ (ਪ੍ਰਭੂ ਵਿਚ) ਜੁੜਿਆ ਹੋਇਆ ਹੈ। ਮਨ ਦੇ ਪਿਛੇ ਤੁਰਨ ਵਾਲਾ ਮਨੁੱਖ ਜੰਮਦਾ ਮਰਦਾ ਰਹਿੰਦਾ ਹੈ। ਹੇ ਨਾਨਕ! ਗੁਰਮੁਖ ਮਨੁੱਖ ਸੱਚੇ ਪ੍ਰਭੂ ਵਿਚ ਲੀਨ ਰਹਿੰਦਾ ਹੈ।੧੩।

❀ ਨੋਟ: ਪਉੜੀ ਨੰ: ੧੧ ਤਕ ਚਰਪਟ ਤੇ ਲੋਹਾਰੀਪਾ ਜੋਗੀ ਦੇ ਪ੍ਰਸ਼ਨ ਮੁੱਕ ਚੁਕੇ ਹਨ। ਹੁਣ ਅੱਗੋਂ ਖੁੱਲ੍ਹੇ ਪ੍ਰਸ਼ਨ ਉੱਤਰ ਹਨ।

Now more questions are addressed:

ਕਿਉ ਕਰਿ ਬਾਧਾ ਸਰਪਨਿ ਖਾਧਾ ॥ ਕਿਉ ਕਰਿ ਖੋਇਆ ਕਿਉ ਕਰਿ ਲਾਧਾ ॥

ਕਿਉ ਕਰਿ ਨਿਰਮਲੁ ਕਿਉ ਕਰਿ ਅੰਧਿਆਰਾ ॥ ਇਹੁ ਤਤੁ ਬੀਚਾਰੈ ਸੁ ਗੁਰੂ ਹਮਾਰਾ ॥੧੪॥

Ki▫o kar bāḏẖā sarpan kẖāḏẖā. Ki▫o kar kẖo▫i▫ā ki▫o kar lāḏẖā.

Ki▫o kar nirmal ki▫o kar anḏẖi▫ārā. Ih ṯaṯ bīcẖārai so gurū hamārā. ||14||

In Essence: (questions) why one is bound and consumed by the serpent (Maya)? How does one lose and how does one gain? How is one pure and how is one in darkness? Who explains me this fact by pondering over it is my Guru.

The People live in this Maya influenced beautiful world, they build their houses and set up their claims, and they enjoy to have all that; nonetheless, they suffer as well. What is wrong with involving in such a world? Why the Maya is called a poisonous snake? How the spiritual purity comes when the filth of Maya attachment is attached to the mortals? The answers of the Guru will elaborate why, out of worldly way and spiritual way, the later is more useful for the soul.

ਸਰਪਨਿ = ਸਪਣੀ, ਮਾਇਆ। ਕਿਉਕਰਿ = ਕਿਵੇਂ? ਸੁ ਗੁਰੂ ਹਮਾਰਾ = ਉਹ ਸਾਡਾ ਗੁਰੂ ਹੈ, ਅਸੀਂ ਉਸ ਨੂੰ ਆਪਣਾ ਗੁਰੂ ਮੰਨਾਂਗੇ, ਅਸੀਂ ਉਸ ਅੱਗੇ ਸਿਰ ਨਿਵਾਵਾਂਗੇ।੧੪।

(ਪ੍ਰਸ਼ਨ:) (ਇਹ ਜੀਵ) ਕਿਵੇਂ (ਐਸਾ) ਬੱਝਾ ਪਿਆ ਹੈ ਕਿ ਸਪਣੀ (ਮਾਇਆ ਇਸ ਨੂੰ) ਖਾਈ ਜਾ ਰਹੀ ਹੈ (ਤੇ ਇਹ ਅੱਗੋਂ ਆਪਣੇ ਬਚਾ ਲਈ ਭੱਜ ਭੀ ਨਹੀਂ ਸਕਦਾ)? (ਇਸ ਜੀਵ ਨੇ) ਕਿਵੇਂ (ਆਪਣੇ ਜੀਵਨ ਦਾ ਲਾਭ) ਗੰਵਾ ਲਿਆ ਹੈ? ਕਿਵੇਂ (ਮੁੜ ਉਹ ਲਾਹਾ) ਲੱਭ ਸਕੇ? (ਇਹ ਜੀਵ) ਕਿਵੇਂ ਪਵਿਤ੍ਰ ਹੋ ਸਕੇ? ਕਿਵੇਂ (ਇਸ ਦੇ ਅੱਗੇ) ਹਨੇਰਾ (ਟਿਕਿਆ ਹੋਇਆ) ਹੈ? ਜੋ ਇਸ ਅਸਲੀਅਤ ਨੂੰ (ਠੀਕ ਤਰ੍ਹਾਂ) ਵਿਚਾਰੇ, ਸਾਡੀ ਉਸ ਨੂੰ ਨਮਸਕਾਰ ਹੈ।੧੪।

In the Guru’s answers, we can clearly see the over indulgence in Maya and a way out of it:

ਦੁਰਮਤਿ ਬਾਧਾ ਸਰਪਨਿ ਖਾਧਾ ॥ ਮਨਮੁਖਿ ਖੋਇਆ ਗੁਰਮੁਖਿ ਲਾਧਾ ॥

ਸਤਿਗੁਰੁ ਮਿਲੈ ਅੰਧੇਰਾ ਜਾਇ ॥ ਨਾਨਕ ਹਉਮੈ ਮੇਟਿ ਸਮਾਇ ॥੧੫॥

Ḏurmaṯ bāḏẖā sarpan kẖāḏẖā. Manmukẖ kẖo▫i▫ā gurmukẖ lāḏẖā.

Saṯgur milai anḏẖerā jā▫e. Nānak ha▫umai met samā▫e. ||15||

In Essence: (Answers). The ignorance (evil mindedness dominates only if there is no divine knowledge) binds one with the Maya; thus, one is consumed by the Maya-serpent. The mind-slave loses (wastes his life instead of making it useful to obtain the Creator) and the true Guru follower gains (succeeds in the purpose of life by obtaining Him within). By meeting a true Guru, the darkness vanishes; Nanak says that by eradicating one’s conceit, one gets imbued with Akalpurakh.

The mind that is influenced by its conceit develops bad intentions; truthfulness doesn’t serves its set up goals; therefore, it starts breaking away with the truthfulness and virtues; it gets indulged in the Maya attractions and mortgages its decency if ever it has developed under some positive influences. In this situation, the mind becomes the guru of the mortal and it sees nothing wrong in wrong deeds. Guru Nanak Dev Ji calls the life lived at the command of one’s own mind a sheer wastage. The Guru guided path leads to liberating the soul from its bonds. When a true Guru is met, one gets aware of Maya attractions that trigger bad intentions. When one gets rid of one’s conceit, the mind follows the Guru truly; it becomes eager to become what the Guru wants him or her to be. As the mind settles quietly with the Guru guided way of life, then nothing can bother it.

ਮੇਟਿ = ਮਿਟਾ ਕੇ। (ਸੁੰਨ = ਸੰ: ਸ਼ੂਨਯ) ਅਫੁਰ ਪਰਮਾਤਮਾ, ਨਿਰਗੁਣ-ਸਰੂਪ ਪ੍ਰਭੂ।੧੫।

(ਉੱਤਰ:) (ਇਹ ਜੀਵ) ਭੈੜੀ ਮਤਿ ਵਿਚ (ਇਉਂ) ਬੱਝਾ ਪਿਆ ਹੈ ਕਿ ਸਪਣੀ (ਮਾਇਆ ਇਸ ਨੂੰ) ਖਾਈ ਜਾ ਰਹੀ ਹੈ (ਤੇ ਇਹਨਾਂ ਚਸਕਿਆਂ ਵਿਚੋਂ ਇਸ ਦਾ ਨਿਕਲਣ ਨੂੰ ਜੀ ਨਹੀਂ ਕਰਦਾ); ਮਨ ਦੇ ਪਿੱਛੇ ਲੱਗਣ ਵਾਲੇ ਨੇ (ਜੀਵਨ ਦਾ ਲਾਹਾ) ਗਵਾ ਲਿਆ ਹੈ, ਤੇ, ਗੁਰੂ ਦੇ ਹੁਕਮ ਵਿਚ ਤੁਰਨ ਵਾਲੇ ਨੇ ਖੱਟ ਲਿਆ ਹੈ। (ਮਾਇਆ ਦੇ ਚਸਕਿਆਂ ਦਾ) ਹਨੇਰਾ ਤਾਂ ਹੀ ਦੂਰ ਹੁੰਦਾ ਹੈ ਜੇ ਸਤਿਗੁਰੂ ਮਿਲ ਪਏ (ਭਾਵ, ਜੇ ਮਨੁੱਖ ਗੁਰੂ ਦੇ ਦੱਸੇ ਰਸਤੇ ਉਤੇ ਤੁਰਨ ਲੱਗ ਪਏ)। ਹੇ ਨਾਨਕ! (ਮਨੁੱਖ) ਹਉਮੈ ਮਿਟਾ ਕੇ ਹੀ ਪ੍ਰਭੂ ਵਿਚ ਲੀਨ ਹੋ ਸਕਦਾ ਹੈ।੧੫।

In the following verses, the Guru guides the followers to seek Him within and have Him in the mind always; His presence in the mind supports the mortals from falling for anything that detours them away from right path. One should feel the presence of the eternal Prabh within by contemplating Him always. Further the Guru also says that to be with Him, we need to adopt the virtues like becoming immaculate like Him while living in this Maya influenced world.

ਸੁੰਨ ਨਿਰੰਤਰਿ ਦੀਜੈ ਬੰਧੁ ॥ ਉਡੈ ਨ ਹੰਸਾ ਪੜੈ ਨ ਕੰਧੁ ॥

ਸਹਜ ਗੁਫਾ ਘਰੁ ਜਾਣੈ ਸਾਚਾ ॥ ਨਾਨਕ ਸਾਚੇ ਭਾਵੈ ਸਾਚਾ ॥੧੬॥

Sunn niranṯar ḏījai banḏẖ. Udai na hansā paṛai na kanḏẖ.

Sahj gufā gẖar jāṇai sācẖā. Nānak sācẖe bẖāvai sācẖā. ||16||

In Essence: (The Guru advises to) Still (control) the mind by focusing it on the Almighty; that (act ) works like a big support; then, the mind doesn’t run to all directions in frustration and doesn’t suffer because that support remains intact. He then achieves equipoise by knowing the presence of the Eternal Prabh (within). Nanak says that who becomes like Him (obtains the virtue of Akalpurakh like to be immaculate), pleases the Eternal Almighty.

When there is no duality in the mind and no attachment to anything to bother the mind, then it remains imbued with His memory; thus, one becomes immaculate like the Creator. All this comes as one follows the Guru directions heartily. As one becomes like Him, one becomes pleasing to the Creator.

The next questions are about Guru Nanak Dev’s past and present situations; the Guru makes clear in his answers that he has left household not to renounce the world but to meet those who are truly turned toward the Creator through a Guru. He further states that to envision the Creator, he lives like a householder. It is a very important point to remember; Gurbani stresses on household life and advises the followers that to realize the Creator, one should remain above Maya influences while living right in it.

ਨਿਰੰਤਰਿ = ਇੱਕ-ਰਸ, ਲਗਾਤਾਰ। ਬੰਧੁ = ਬੰਨ੍ਹ, ਰੋਕ, ਬੰਨਾ। ਉਡੈ ਨ = ਭਟਕਦਾ ਨਹੀਂ। ਹੰਸਾ = ਜੀਵ, ਮਨ। ਕੰਧੁ = ਸਰੀਰ। ਨ ਪੜੈ = ਨਹੀਂ ਢਹਿੰਦਾ, ਛਿੱਜਦਾ ਨਹੀਂ। ਸਹਜ = ਮਨ ਦੀ ਉਹ ਹਾਲਤ ਜਦੋਂ ਇਹ ਅਡੋਲ ਹੈ, ਅਡੋਲਤਾ।੧੬।

(ਜੇ ਮਾਇਆ ਦੇ ਹੱਲਿਆਂ ਦੇ ਰਾਹ ਵਿਚ) ਇਕ-ਰਸ ਅਫੁਰ ਪਰਮਾਤਮਾ (ਦੀ ਯਾਦ) ਦਾ ਇਕ ਅਤੁੱਟ ਬੰਨਾ ਬਣਾ ਦੇਈਏ, (ਤਾਂ ਫਿਰ ਮਾਇਆ ਦੀ ਖ਼ਾਤਰ) ਮਨ ਭਟਕਦਾ ਨਹੀਂ, ਤੇ ਸਰੀਰ ਭੀ ਛਿੱਜਦਾ ਨਹੀਂ (ਭਾਵ, ਸਰੀਰ ਦੀ ਸੱਤਿਆ ਨਾਸ ਨਹੀਂ ਹੁੰਦੀ)। ਹੇ ਨਾਨਕ! ਜੋ ਮਨੁੱਖ ਸਹਜ-ਅਵਸਥਾ ਦੀ ਗੁਫ਼ਾ ਨੂੰ ਆਪਣਾ ਸਦਾ ਟਿਕੇ ਰਹਿਣ ਦਾ ਘਰ ਸਮਝ ਲਏ (ਭਾਵ, ਜਿਸ ਮਨੁੱਖ ਦਾ ਮਨ ਸਦਾ ਅਡੋਲ ਰਹੇ), ਉਹ ਪਰਮਾਤਮਾ ਦਾ ਰੂਪ ਹੋ ਕੇ ਉਸ ਪ੍ਰਭੂ ਨੂੰ ਪਿਆਰਾ ਲੱਗਣ ਲਗ ਪੈਂਦਾ ਹੈ।੧੬।

ਕਿਸੁ ਕਾਰਣਿ ਗ੍ਰਿਹੁ ਤਜਿਓ ਉਦਾਸੀ ॥ ਕਿਸੁ ਕਾਰਣਿ ਇਹੁ ਭੇਖੁ ਨਿਵਾਸੀ ॥

ਕਿਸੁ ਵਖਰ ਕੇ ਤੁਮ ਵਣਜਾਰੇ ॥ ਕਿਉ ਕਰਿ ਸਾਥੁ ਲੰਘਾਵਹੁ ਪਾਰੇ ॥੧੭॥

Kis kāraṇ garihu ṯaji▫o uḏāsī. Kis kāraṇ ih bẖekẖ nivāsī.

Kis vakẖar ke ṯum vaṇjāre. Ki▫o kar sāth langẖāvahu pāre. ||17||

In Essence: (questions of the yogis). For what purpose did you forsake your home to become hermit (or sannyasi)? For what reasons have you adopted this dress (family-man- dress)? What is your profession? How will you help your companions to ferry across the dreadful ocean (of Maya)?

The reference in above questions is about the Guru’s a past visit to Yogis and other seekers in a garb of a Faqeer. The clarity given by the Guru suggests that the Yogis took him wrong.

ਕਿਸੁ ਕਾਰਣੁ = ਕਾਹਦੇ ਲਈ? ਤਜਿਓ = ਤਿਆਗਿਆ ਸੀ। ਉਦਾਸੀ = ਵਿਰਕਤ ਹੋ ਕੇ। ਨਿਵਾਸੀ = ਧਾਰਨ ਵਾਲੇ (ਹੋਏ ਸੀ)। ਵਣਜਾਰੇ = ਵਪਾਰੀ। ਸਾਥੁ = (ਸੰ: ਸਾਰਥੁ) ਕਾਫ਼ਲਾ। {ਨੋਟ: ਲਫ਼ਜ਼ “ਸਾਥੁ” ਅਤੇ “ਸਾਥਿ” ਦਾ ਫ਼ਰਕ ਚੇਤੇ ਰੱਖਣ-ਯੋਗ ਹੈ। ‘ਸਾਥੁ’ ਨਾਂਵ ਹੈ, ਅਤੇ ‘ਸਾਥਿ’ ਸੰਬੰਧਕ ਹੈ। ਵੇਖੋ ‘ਗੁਰਬਾਣੀ ਵਿਆਕਰਣ’}।੧੭।

(ਪ੍ਰਸ਼ਨ:) (ਜੇ ‘ਹਾਟੀ ਬਾਟੀ’ ਨੂੰ ਤਿਆਗਣਾ ਨਹੀਂ, ਤਾਂ) ਤੁਸਾਂ ਕਿਉਂ ਘਰ ਛੱਡਿਆ ਸੀ ਤੇ ‘ਉਦਾਸੀ’ ਬਣੇ ਸੀ? ਕਿਉਂ ਇਹ (ਉਦਾਸੀ-) ਭੇਖ ਧਾਰਿਆ ਸੀ? ਤੁਸੀ ਕਿਸ ਸੌਦੇ ਦੇ ਵਪਾਰੀ ਹੋ? (ਆਪਣੇ ਸ਼ਰਧਾਲੂਆਂ ਦੀ) ਜਮਾਤ ਨੂੰ (ਇਸ ‘ਦੁਤਰ ਸਾਗਰ’ ਕਿਵੇਂ ਪਾਰ ਲੰਘਾਵੋਗੇ? (ਭਾਵ, ਆਪਣੇ ਸਿੱਖਾਂ ਨੂੰ ਇਸ ਸੰਸਾਰ ਤੋਂ ਪਾਰ ਲੰਘਣ ਲਈ ਤੁਸਾਂ ਕੇਹੜਾ ਰਾਹ ਦੱਸਿਆ ਹੈ)?।੧੭।

❀ ਨੋਟ: ਸਿੱਧਾਂ ਨਾਲ ਇਹ ਗੋਸ਼ਟਿ ਬਟਾਲੇ (ਜ਼ਿਲਾ ਗੁਰਦਾਸਪੁਰ) ਦੇ ਲਾਗੇ ‘ਅੱਚਲ’ ਤੇ ਹੋਈ ਸੀ। ਸਤਿਗੁਰੂ ਜੀ ‘ਸ਼ਿਵਰਾਤਿ’ ਦਾ ਮੇਲਾ ਸੁਣ ਕੇ ਕਰਤਾਰਪੁਰੋਂ ਆਏ ਸਨ ਤੇ ਇਸ ਵੇਲੇ ਗ੍ਰਿਹਸਤੀ ਲਿਬਾਸ ਵਿਚ ਸਨ, ਤਾਹੀਏਂ ਭੰਗਰਨਾਥ ਨੇ ਪੁੱਛਿਆ ਸੀ-“ਭੇਖ ਉਤਾਰਿ ਉਦਾਸਿ ਦਾ, ਵਤਿ ਕਿਉ ਸੰਸਾਰੀ ਰੀਤਿ ਚਲਾਈ ॥” ਦੂਜੀ ‘ਉਦਾਸੀ’ ਵਿਚ ਇਹਨਾਂ ਸਿੱਧਾਂ ਨੂੰ ਸੁਮੇਰ ਪਰਬਤ ਤੇ ਮਿਲੇ ਸਨ, ਤਦੋਂ ਉਦਾਸੀ ਬਾਣੇ ਵਿਚ ਸਨ। ਇਥੇ ਪਉੜੀ ਨੰ: ੧੭ ਦੇ ਪ੍ਰਸ਼ਨ ਵਿਚ ਉਸ ਵੇਲੇ ਦੇ ਉਦਾਸੀ ਬਾਣੇ ਵਲ ਇਸ਼ਾਰਾ ਹੈ।

Here the Guru says: to see if there are indeed some real devotees of Akalpurakh in a Udaasi’s robes or not, he adopted Udaasi’s clothes; however, he doesn’t seek Him by wearing the dress of a renouncer but in a different way: by living among His created people as a family man and making an earning for living.

ਗੁਰਮੁਖਿ ਖੋਜਤ ਭਏ ਉਦਾਸੀ ॥ ਦਰਸਨ ਕੈ ਤਾਈ ਭੇਖ ਨਿਵਾਸੀ ॥

ਸਾਚ ਵਖਰ ਕੇ ਹਮ ਵਣਜਾਰੇ ॥ ਨਾਨਕ ਗੁਰਮੁਖਿ ਉਤਰਸਿ ਪਾਰੇ ॥੧੮॥
Gurmukẖ kẖojaṯ bẖa▫e uḏāsī. Ḏarsan kai ṯā▫ī bẖekẖ nivāsī.

Sācẖ vakẖar ke ham vaṇjāre. Nānak gurmukẖ uṯras pāre. ||18||

In Essence: (Answers) In search of the Gurmukhs I became an Udaassi (who wanders alone after renouncing the world). To see Him, I have adopted this family man’s dress. My profession is dealing in the Name of Eternal Akalpurakh. Nanak says that those who are the true Guru – followers, will swim across (the ocean of Maya).

Unlike other religions, Sikhi is a more way of life than a religion and it is totally devoted to the Guru (who is a true broker between the seekers and the Creator; Gurubani also says that in the Guru, the Creator has specially installed Himself to communicate with the seekers: on 411, 996 Mehla 4,1024 Mehla 1 SGGS; the Guru believes that the whole world is a big family of Akalpurakh (137 SGGS, Mehla 5); therefore, one should live by rising above animosity, hatred, anger and conceit; a Sikh should pay more attentions to his or her own short comings than criticizing others; the aim of the Sikh is to get united with the Creator by praising Him by gathering virtues as per the advice of the Guru.

ਭਏ = ਬਣੇ ਸਾਂ। ਕੈ ਤਾਈ = ਦੀ ਖ਼ਾਤਰ। ਦਰਸਨ = ਗੁਰਮੁਖਾਂ ਦਾ ਦਰਸ਼ਨ।੧੮।

(ਉੱਤਰ:) ਅਸੀਂ ਗੁਰਮੁਖਾਂ ਨੂੰ ਲੱਭਣ ਵਾਸਤੇ ਉਦਾਸੀ ਬਣੇ ਸਾਂ, ਅਸਾਂ ਗੁਰਮੁਖਾਂ ਦੇ ਦਰਸ਼ਨਾਂ ਲਈ (ਉਦਾਸੀ-) ਭੇਖ ਧਾਰਿਆ ਸੀ। ਅਸੀਂ ਸੱਚੇ ਪ੍ਰਭੂ ਦੇ ਨਾਮ-ਸੌਦੇ ਦੇ ਵਪਾਰੀ ਹਾਂ। ਹੇ ਨਾਨਕ! ਜੋ ਮਨੁੱਖ ਗੁਰੂ ਦੇ ਦੱਸੇ ਰਾਹ ਤੇ ਤੁਰਦਾ ਹੈ ਉਹ (‘ਦੁਤਰ ਸਾਗਰ’ ਤੋਂ) ਪਾਰ ਲੰਘਦਾ ਹੈ।੧੮।

The following questions are related to the way out of bringing the change in the life to realize Him; the Guru’s answers state again the importance of the true Guru and a way to settle the mind in His memory by over coming the three influences of Maya. Also in following questions, the purpose of human life is expressed as per the thoughts of the seekers. It is very difficult to fix the mind on the invisible as the visible attractions keep luring it in different colors. The Guru says that he interests in those who are fixed on Prabh and are not affective by the Maya negativity.

ਕਿਤੁ ਬਿਧਿ ਪੁਰਖਾ ਜਨਮੁ ਵਟਾਇਆ ॥ ਕਾਹੇ ਕਉ ਤੁਝੁ ਇਹੁ ਮਨੁ ਲਾਇਆ ॥

ਕਿਤੁ ਬਿਧਿ ਆਸਾ ਮਨਸਾ ਖਾਈ ॥ ਕਿਤੁ ਬਿਧਿ ਜੋਤਿ ਨਿਰੰਤਰਿ ਪਾਈ ॥

ਬਿਨੁ ਦੰਤਾ ਕਿਉ ਖਾਈਐ ਸਾਰੁ ॥ ਨਾਨਕ ਸਾਚਾ ਕਰਹੁ ਬੀਚਾਰੁ ॥੧੯॥

Kiṯ biḏẖ purkẖā janam vatā▫i▫ā. Kāhe ka▫o ṯujẖ ih man lā▫i▫ā.

Kiṯ biḏẖ āsā mansā kẖā▫ī. Kiṯ biḏẖ joṯ niranṯar pā▫ī.

Bin ḏanṯā ki▫o kẖā▫ī▫ai sār. Nānak sācẖā karahu bīcẖār. ||19||

In Essence: (Yogis’ questions) How have you changed your life gentleman? With whom have you involved your mind? In what way have you reined your mind from hoping and desiring? How have you found all pervading light within? How can the iron be eaten without any teeth (How the Maya’s influences which are hard to control, you have negated)? Nanak! Give us your right opinion?

ਕਿਤੁ ਬਿਧਿ = ਕਿਸ ਤਰੀਕੇ ਨਾਲ? ਜਨਮੁ ਵਟਾਇਆ = ਜ਼ਿੰਦਗੀ ਪਲਟ ਲਈ ਹੈ। ਕਾਹੇ ਕਉ = ਕਿਸ ਨਾਲ? ਮਨਸਾ = ਮਨ ਦਾ ਫੁਰਨਾ। ਖਾਈ = ਖਾ ਲਈ ਹੈ। ਨਿਰੰਤਰਿ = ਇੱਕ-ਰਸ। ਜੋਤਿ = ਰੱਬੀ ਪ੍ਰਕਾਸ਼। ਦੰਤ = ਦੰਦ। ਸਾਰੁ = ਲੋਹਾ।੧੯।

(ਪ੍ਰਸ਼ਨ:) ਹੇ ਪੁਰਖਾ! ਤੂੰ ਆਪਣੀ ਜ਼ਿੰਦਗੀ ਕਿਸ ਤਰੀਕੇ ਨਾਲ ਪਲਟ ਲਈ ਹੈ? ਤੂੰ ਆਪਣਾ ਇਹ ਮਨ ਕਿਸ ਵਿਚ ਜੋੜਿਆ ਹੈ? ਮਨ ਦੀਆਂ ਆਸਾਂ ਤੇ ਮਨ ਦੇ ਫੁਰਨੇ ਤੂੰ ਕਿਵੇਂ ਮੁਕਾ ਲਏ ਹਨ? ਰੱਬੀ ਪ੍ਰਕਾਸ਼ ਤੈਨੂੰ ਇੱਕ-ਰਸ ਕਿਵੇਂ ਮਿਲ ਪਿਆ ਹੈ? (ਮਾਇਆ ਦੇ ਇਸ ਪ੍ਰਭਾਵ ਤੋਂ ਬਚਣਾ ਇਉਂ ਹੀ ਔਖਾ ਹੈ ਜਿਵੇਂ ਬਿਨਾ ਦੰਦਾਂ ਦੇ ਲੋਹਾ ਚੱਬਣਾ) ਦੰਦਾਂ ਤੋਂ ਬਿਨਾ ਲੋਹਾ ਕਿਵੇਂ ਚੱਬਿਆ ਜਾਏ? ਹੇ ਨਾਨਕ! ਕੋਈ ਸਹੀ ਵੀਚਾਰ ਦੱਸੋ (ਭਾਵ, ਕੋਈ ਐਸਾ ਵੀਚਾਰ ਦੱਸੋ ਜੋ ਅਸਾਡੇ ਮਨ ਲੱਗੇ ਜਾਏ)।੧੯।

The frustrated minds wander hopelessly but a true Guru can bring them to a stable state; the Guru leads the followers to get involve with the Creator by over coming all kinds of desires that take them to frustration. In the end of these verses, the Guru stresses again on the grace of the Creator. The Bani starts with applauding of His devotees; please keep in the mind that His devotees follow the Guru and live totally as the true Guru guides them. Following verses repeat the same idea to stress on following the Guru and fixing the mind on all pervading light, Akalpurakh.

ਸਤਿਗੁਰ ਕੈ ਜਨਮੇ ਗਵਨੁ ਮਿਟਾਇਆ ॥ ਅਨਹਤਿ ਰਾਤੇ ਇਹੁ ਮਨੁ ਲਾਇਆ ॥

ਮਨਸਾ ਆਸਾ ਸਬਦਿ ਜਲਾਈ ॥ ਗੁਰਮੁਖਿ ਜੋਤਿ ਨਿਰੰਤਰਿ ਪਾਈ ॥

ਤ੍ਰੈ ਗੁਣ ਮੇਟੇ ਖਾਈਐ ਸਾਰੁ ॥ ਨਾਨਕ ਤਾਰੇ ਤਾਰਣਹਾਰੁ ॥੨੦॥

Saṯgur kai janme gavan mitā▫i▫ā. Anhaṯ rāṯe ih man lā▫i▫ā.

Mansā āsā sabaḏ jalā▫ī. Gurmukẖ joṯ niranṯar pā▫ī.

Ŧarai guṇ mete kẖā▫ī▫ai sār. Nānak ṯāre ṯāraṇhār. ||20||

In Essence: By living as per the true Guru-instructions I have changed my life and ended wandering of my mind (in frustration), Being drenched in love, I have amused my mind with all permeating Akalpurakh. Through the Shabda, I have eradicated the desires and the hopes; thus,through the Guru I have found His all pervading light within. By effacing the influence of three-modes of Maya is like eating iron without teeth. Actually, Nanak says, Emancipator Akalpurakh helps to swim across this Maya Ocean.

If we go back to the beginning of this Bani (Verses 1), we see how the Guru is deemed as a mandatory need to envision Akalpurakh within. In the above verses, the Guru expresses the same idea; it is through the Guru that one get changed to become worthy of Akalpurakh. In Verses number 38, again the Guru stresses on the need of the Guru. When the Yogis ask him who is his Guru,, the Guru answers it in verses number 43;that answer settles the curiosity about the guiding force of Guru Nanak Dev Ji. We will discuss that in detail while discussing verses number 42 and 43.

Partial interpretation in Punjabi is by Dr. Sahib Singh Ji

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.

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Only Akalpurakh

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Understanding “Mool Mantra” , A Prelude To Jap Ji

The Guru’s Call: Coming Out Of Deceptive Concepts

Dealing With The World While Remaining Connected To The Creator

A Story Of Pitiable Choices And The Guru Advice

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Identifying The Creator (Part-I)