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Dealing With The World While Remaining Connected To The Creator
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
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
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