GURSOCH-The Gurbani Connection

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

SIDH GOST

By G.Singh in GURBANI ARTICLES

We should not take the beginning verses of the bani “Sidh gost” as a solute to those self claimed yogis who met the Guru because as the verses are unfolded, it becomes clear what Guru Ji wants to say. This bani doesn’t express how Guru Ji solutes to anyone as he encounters the assembly of Yogis. There is no drama scene expressed in it. The word “Sidh” is defined in the Bani as “Akalpurakh (see stanza number 33). The Bani describes more about how to unite with the Creator than describing about yogis. The Guru answers the questions once asked by the yogis meticulously. The Guru starts the bani with the praise of those Seekers of Akalpurakh who, being around the true Guru, have become stable by meeting the Creator and in their hearts He manifests apparently. Therefore, the first stanza describes what the Guru believes in and what does interest him. If the readers look at the Banis like “Patti “ or “Dakhni Onkar”, it will become clear that it is not the occasion that is important to the Guru but his views in context of those who try to mislead the public in the name of Akalpurakh.

I just want to give one example how the words used in Gurbani are defined by the Guru himself as he takes his idea further, On 153, SGGS, there is an expression about the importance of the Guru; while addressing that, the Guru uses the word “Sadh” for a Guru; however Freedkoti Teeka and others are hesitant to term the the word ‘Sadh” as “a Guru”, please read those verses below:

ਨਾਮ ਸੰਜੋਗੀ ਗੋਇਲਿ ਥਾਟੁ ॥ ਕਾਮ ਕ੍ਰੋਧ ਫੂਟੈ ਬਿਖੁ ਮਾਟੁ ॥

ਬਿਨੁ ਵਖਰ ਸੂਨੋ ਘਰੁ ਹਾਟੁ ॥ ਗੁਰ ਮਿਲਿ ਖੋਲੇ ਬਜਰ ਕਪਾਟ ॥੪॥

Nām sanjogī go▫il thāt. Kām kroḏẖ fūtai bikẖ māt.

Bin vakẖar sūno gẖar hāt. Gur mil kẖole bajar kapāt. ||4||

In Essence: Who are associated with His Naam, they deem the world as temporary; their poisonous lust and ager go away. Without His Naam, the body and the mind are just empty. By meeting the Guru, the door of adamant nature is opened.

Please note above the importance of the Guru who opens the closed minds; below, for the same entity, Guru, Guru Nanak dev Ji uses the word “sadh”; it will be clear from the context it is used in.

ਸਾਧੁ ਮਿਲੈ ਪੂਰਬ ਸੰਜੋਗ ॥ ਸਚਿ ਰਹਸੇ ਪੂਰੇ ਹਰਿ ਲੋਗ ॥

ਮਨੁ ਤਨੁ ਦੇ ਲੈ ਸਹਜਿ ਸੁਭਾਇ ॥ ਨਾਨਕ ਤਿਨ ਕੈ ਲਾਗਉ ਪਾਇ ॥੫॥੬॥

Sāḏẖ milai pūrab sanjog. Sacẖ rahse pūre har log.

Man ṯan ḏe lai sahj subẖā▫e. Nānak ṯin kai lāga▫o pā▫e. ||5||6||

In Essence: As per the destiny, the Guru (Sadh means “Guru” here since in the first Vaak, the meeting of the Guru is referred) is met. Perfect Prabh’s devotees remain in bliss by being drenched in Prabh. Nanak says I touch the feet ( I offer a solute in utter humility) of those who, in utter humility, surrender completely to the Guru.

In the same way, the usage of Sidh in this Bani should be carefully defined; we just cannot take it as Sidhas or Yogis. In this Bani, through the questions of the yogis once asked the Guru, the followers are guided to follow the Guru responsibly and reach to the highest state where the true Guru followers reside. Spinning stories around Shabdas limits the application of that Shabdas which can surpass the wide range. I also must state that what I write is solely depends on my understanding I have got by studying Gurbani and the well defined various used words by the Gurus to convey very different meaning in different contexts; I do not make any claim about this, please take it as you feel better; if you disagree with me, that will be alright; I have just shared with you as I feel about the message conveyed in the Gurbani; your disagreement is welcome; however, it will be very useful to check out the repeatedly defined ideas by all Gurus and Bhagatas through their shabdas.

Before I elaborate on this bani, I just want to share an example how some different interpreters interpret Gurbani different ways without taking the time to check out the continuity of the idea expressed in the shabda. Please go on 160, SGGS

ਜਿਸ ਕੀ ਬਾਣੀ ਤਿਸੁ ਮਾਹਿ ਸਮਾਣੀ ॥

ਤੇਰੀ ਅਕਥ ਕਥਾ ਗੁਰ ਸਬਦਿ ਵਖਾਣੀ ॥੧॥ ਰਹਾਉ ॥

Jis kī baṇī ṯis māhi samāṇī.

Ŧerī akath kathā gur sabaḏ vakẖāṇī. ||1|| rahā▫o.

In Essence: Whose is this creation, it will merge in Him (the creation emanates from Him and it will merge in it: on 20, SGGS, Mehla 1). Oh Prabh! Though your subject is indescribable; it is explained by the Guru shabda.

The Guru tells that He is inexpressible; only efforts can be done to praise Him, and He is expressed by the Guru; however, the Guru also states still His virtues remain unexplained because His virtues are uncountable.

Below I am giving the interpretations given by others; if you agree with other interpreters, that will be fine but I want you to check out if that meaning of the word “bani” taken as “gurbani” sounds right in this context? Ponder over:

Manmohan Singh Ji :

Gurbani is merged in Him, to whom it belongs. Thine exposition is unutterable. By Guru’s instruction it is described. Pause.

Sant Singh Khalsa Ji:

The Word of His Bani belongs to Him; in Him, it is diffused. Your Speech cannot be spoken; through the Word of the Guru’s Shabad, it is chanted. ||1||Pause||

Freedkoti Teeka:

ਹੇ ਮਹਾਰਾਜ ਜਿਸ ਤੇਰੀ (ਬਾਣੀ) ਬਨਾਵਟ ਜਗਤ ਹੈ ਤਿਸ ਤੇਰੇ ਮੈ ਸ੍ਰਿਸਟੀ ਸਮਾਈ ਹੈ ਭਾਵ ਯਹਿ ਕਿ ਤੂੰ ਅਧਿਸ੍ਟਾਨ ਹੈਂ ਪ੍ਰਪੰਚ ਤੇਰੇ ਮੈਂ ਕਲਪਿਤ ਹੈ। ਹੇ ਅਕਥ ਤੇਰੀ ਕਥਾ ਗੁਰੋਂ ਕੇ ਉਪਦੇਸ ਦ੍ਵਾਰਾ ਉਚਾਰਨ ਕਰੀ ਜਾਤੀ ਹੈ॥

Note: In this case, Teeka Freedkoti Tika stays a little close to the idea that continues from the previous verses.

Dr Sahib Singh Ji:

ਜਿਸ ਕੀ = ਜਿਸ (ਪਰਮਾਤਮਾ) ਦੀ। ਬਾਣੀ = ਸਿਫ਼ਤਿ-ਸਾਲਾਹ ਦੀ ਬਾਣੀ, ਸਿਫ਼ਤਿ-ਸਾਲਾਹ। ਤਿਸੁ ਮਾਹਿ = ਉਸ (ਪਰਮਾਤਮਾ) ਵਿਚ {ਨੋਟ: ਸੰਬੰਧਕ ‘ਕੀ’ ਦੇ ਕਾਰਨ ‘ਜਿਸੁ’ ਦਾ ੁ ਲੋਪ ਹੋ ਗਿਆ ਹੈ, ਪਰ ਸੰਬੰਧਕ ‘ਮਾਹਿ’ ਇਹ ਅਸਰ ਨਹੀਂ ਪਾ ਸਕਦਾ। ਵੇਖੋ ‘ਗੁਰਬਾਣੀ ਵਿਆਕਰਣ’}। ਗੁਰ ਸਬਦਿ = ਗੁਰੂ ਦੇ ਸ਼ਬਦ ਨੇ।੧।ਰਹਾਉ।

ਇਹ ਸਿਫ਼ਤਿ-ਸਾਲਾਹ ਜਿਸ (ਪਰਮਾਤਮਾ) ਦੀ ਹੈ ਉਸ (ਪਰਮਾਤਮਾ) ਵਿਚ (ਹੀ) ਲੀਨ ਰਹਿੰਦੀ ਹੈ (ਭਾਵ, ਜਿਵੇਂ ਪਰਮਾਤਮਾ ਬੇਅੰਤ ਹੈ ਤਿਵੇਂ ਸਿਫ਼ਤਿ-ਸਾਲਾਹ ਭੀ ਬੇਅੰਤ ਹੈ ਤਿਵੇਂ ਪਰਮਾਤਮਾ ਦੇ ਗੁਣ ਭੀ ਬੇਅੰਤ ਹਨ)। ਹੇ ਪ੍ਰਭੂ! ਤੇਰੇ ਗੁਣਾਂ ਦੀ ਕਹਾਣੀ ਬਿਆਨ ਨਹੀਂ ਕੀਤੀ ਜਾ ਸਕਦੀ। ਗੁਰੂ ਦੇ ਸ਼ਬਦ ਨੇ ਇਹੀ ਗੱਲ ਦੱਸੀ ਹੈ।੧।ਰਹਾਉ।

What I am trying to say here is not that others are wrong and I am right; I just want to say that if we simply follow the idea being elaborated by the Guru or the Bhagata in a shabda, we can learn the changed meaning of a word in different context. If you look at the meaning of the word “ਧਾਤੁ /Dhaat” in the Mahankosh; you will be surprised how it is used by the Guru for different meanings in different contexts. It is my understanding that if we pay a little attention to the words and their used contexts, we will not miss the Guru’s or a Bhagat Ji idea expressed in any shabda.

Now, Guru Nanak Dev Ji starts his bani with a prayer and applauding of rightful way of pursuing the Creator; before that, there is a short form of Mool Mantra:

ਰਾਮਕਲੀ ਮਹਲਾ ੧ ਸਿਧ ਗੋਸਟਿ

Rāmkalī mėhlā 1 siḏẖ gosat

Raag Ramkli, Bani of First Nanak” Sidh Gosht

ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥

Ik▫oaŉkār saṯgur parsāḏ.

There is only one Creator, and with the true Guru Blessings,He is known (realized).

ਸਿਧ ਸਭਾ ਕਰਿ ਆਸਣਿ ਬੈਠੇ ਸੰਤ ਸਭਾ ਜੈਕਾਰੋ ॥

ਤਿਸੁ ਆਗੈ ਰਹਰਾਸਿ ਹਮਾਰੀ ਸਾਚਾ ਅਪਰ ਅਪਾਰੋ ॥

ਮਸਤਕੁ ਕਾਟਿ ਧਰੀ ਤਿਸੁ ਆਗੈ ਤਨੁ ਮਨੁ ਆਗੈ ਦੇਉ ॥

ਨਾਨਕ ਸੰਤੁ ਮਿਲੈ ਸਚੁ ਪਾਈਐ ਸਹਜ ਭਾਇ ਜਸੁ ਲੇਉ ॥੧॥

Siḏẖ sabẖā kar āsaṇ baiṯẖe sanṯ sabẖā jaikāro.

Ŧis āgai rahrās hamārī sācẖā apar apāro.

Masṯak kāt ḏẖarī ṯis āgai ṯan man āgai ḏe▫o.

Nānak sanṯ milai sacẖ pā▫ī▫ai sahj bẖā▫e jas le▫o. ||1||

In Essence: I applaud the Guru’s assembly in which the seekers become stable, and my prayer is to the eternal and infinite Akalpurakh; and I sacrifice my own self to Him in utter humility. Nanak says that when the Saint (The Guru) is met, Akalpurakh is met, and naturally the glory is obtained.

Please look at the first word “Sidh sabha”; is “Sidh Sabha” different from the “Sant sabha”? “The word –phrase “Kar assan baithe” shows that, the company of the seekers of Akalpurakh become stable (asan is also defined further in the bani); how have they become stable? Answer is :through the Guru; remember, in Gurbani, all spiritual height is obtained through the Guru; therefore, they are in the Guru’s assembly and it is called “Sant Sabha” or the sabha of the Guru, the Guru’s place: Gurdawara; as per the Guru’s advice, they should be be saluted. After saluting those who have obtained the stability of the mind through the Guru, the Guru prays to the Infinite Almighty. The last verse itself clears the meaning of “Sant” because it is stressed in the Gurbani that no body has obtained the Creator without the Guru. The word “Sach” should not be taken as its literal meaning “the truth” but as Akalpurakh who is indeed “the truth”.

Above verses express the importance of the Guru and the Guru’s teachings that lead the mortals to the praise of the infinite Akalpurakh. Through out Sri Guru Granth Sahib, it is stressed that the Creator is realized through the blessings of the Guru and no one without the Guru ever realized Him (on 30, 33,115,224, 515, 591, 1057, 1093 SGGS); that was another reason that the true Guru is repeatedly defined in Gurbani: the one who can see Him present within and out and show Him to others as well. The above verses related to “Sant” express the same vital point of view of Guru Nanak Dev Ji.

Therefore, I believe, “Sant sabha” is the congregation of the Guru because later on in the Bani, the Guru declares that in the Guru’s refuge, new life is built and one gets committed to the Creator while answering the question of the yogi how he has changed his life (Verses number 20 of this Bani). I believe, in this context, this word “Sant” stands for the Guru and the word’s literal meaning “the truth” defines the reality of the Creator. I take this stand basing on the answers of the Guru in the bani.

Dr Sahib Singh takes “Sidh Sabha” as an assembly where His praise is sung. I agree with him; it is the congregation of His seekers; therefore, it also sounds accurate as it fits in the context (Keep in the mind that such seekers are also inspired by the Guru). After agreeing with Dr Sahib Singh, to me, it looks strange that Guru Nanak Dev Ji meets the Yogis and says that he only solutes to the Saints not to them as some people try to interpret the first verses. I feel, Guru Ji above simply expresses his views about the Creator and His devotees.There is no description of the scene containing “as the Guru meets the Yogis”. Below comes the Rahao Vaaka through which Guru Ji sums up his views. In these verses, there is no question asked by any Yogi as some of the interpreters say. As I said before, who take the meaning of the first verses in a different way, I must say that it is their own choice of disagreeing with me and I respect that.

ਸਿਧ = ਸਿੱਧ ਦੀ, ਪਰਮਾਤਮਾ ਦੀ। ਸਭਾ = ਮਜਲਸ। ਸਿਧ ਸਭਾ = ਰੱਬੀ ਮਜਲਸ, ਉਹ ਇਕੱਠ ਜਿਥੇ ਰੱਬ ਦੀਆਂ ਗੱਲਾਂ ਹੋ ਰਹੀਆਂ ਹੋਣ। ਕਰਿ = ਬਣਾ ਕੇ। ਆਸਣਿ = ਆਸਣ ਉਤੇ, (ਭਾਵ), ਅਡੋਲ। ਜੈਕਾਰੋ = ਨਮਸਕਾਰ। ਤਿਸੁ ਆਗੈ = ਉਸ ‘ਸੰਤ ਸਭਾ’ ਅੱਗੇ। ਰਹਰਾਸਿ = ਅਰਦਾਸ। ਮਸਤਕੁ = ਮੱਥਾ, ਸਿਰ। ਧਰੀ = ਮੈਂ ਧਰਾਂ। ਸਹਜ ਭਾਇ = ਸੁਖੈਨ ਹੀ। ਜਸੁ ਲੇਉ = ਜਸ ਕਰਾਂ, ਪ੍ਰਭੂ ਦੇ ਗੁਣ ਗਾਵਾਂ।੧।

(ਸਾਡੀ) ਨਮਸਕਾਰ ਉਹਨਾਂ ਸੰਤਾਂ ਦੀ ਸਭਾ ਨੂੰ ਹੈ ਜੋ ‘ਰੱਬੀ ਮਜਲਸ’ (ਸਤਸੰਗ) ਬਣਾ ਕੇ ਅਡੋਲ ਬੈਠੇ ਹਨ; ਸਾਡੀ ਅਰਦਾਸ ਉਸ ਸੰਤ-ਸਭਾ ਅੱਗੇ ਹੈ ਜਿਸ ਵਿਚ ਸਦਾ ਕਾਇਮ ਰਹਿਣ ਵਾਲਾ ਅਪਰ ਅਪਾਰ ਪ੍ਰਭੂ (ਪ੍ਰਤੱਖ ਵੱਸਦਾ) ਹੈ। ਮੈਂ ਉਸ ਸੰਤ-ਸਭਾ ਅੱਗੇ ਸਿਰ ਕੱਟ ਕੇ ਧਰ ਦਿਆਂ, ਤਨ ਤੇ ਮਨ ਭੇਟਾ ਰੱਖ ਦਿਆਂ (ਤਾਕਿ) ਸੁਖੈਨ ਹੀ ਪ੍ਰਭੂ ਦੇ ਗੁਣ ਗਾ ਸਕਾਂ; (ਕਿਉਂਕਿ) ਹੇ ਨਾਨਕ! ਸੰਤ ਮਿਲ ਪਏ ਤਾਂ ਰੱਬ ਮਿਲ ਪੈਂਦਾ ਹੈ।੧। ❀ ਨੋਟ: ਲਫ਼ਜ਼ ‘ਸਿਧ’ ਦਾ ਅਰਥ ‘ਪਰਮਾਤਮਾ’ ਕੀਤਾ ਗਿਆ ਹੈ। ਇਸੇ ਹੀ ਬਾਣੀ ਦੀ ਪਉੜੀ ਨੰ: ੩੩ ਵਿਚ ਭੀ ਲਫ਼ਜ਼ ‘ਸਿਧ’ ਆਇਆ ਹੈ ਜਿਸ ਦਾ ਅਰਥ ਹੈ ‘ਪਰਮਾਤਮਾ’: “ਨਾਮਿ ਰਤੇ ਸਿਧ ਗੋਸਟਿ ਹੋਇ ॥ ਨਾਮਿ ਰਤੇ ਸਦਾ ਤਪੁ ਹੋਇ ॥” ‘ਸਿਧ ਗੋਸਟਿ’-ਪ੍ਰਭੂ ਨਾਲ ਮਿਲਾਪ। ‘ਸਿਧ ਗੋਸਟਿ’ ਦੀ ਲੰਮੀ ਬਾਣੀ ਦੇ ਅਰੰਭ ਵਿਚ ਇਹ ਪਹਿਲੀ ਪਉੜੀ ‘ਮੰਗਲਾ-ਚਰਨ’ ਵਜੋਂ ਹੈ, ਜੋ ਵਿਚੇ ਹੀ ‘ਮਨੋਰਥ’ ਭੀ ਪਰਗਟ ਕਰਦਾ ਹੈ। ਮੰਗਲਾ-ਚਰਨ ਹੈ ‘ਸੰਤ ਸਭਾ’ ਦੀ ਵਡਿਆਈ। ‘ਮਨੋਰਥ’ ਹੈ ‘ਸਚੁ ਪਾਈਐ’।

Now remember, the Guru has just stated above that through the Guru, one becomes stable; again below he stresses the same point; it has nothing to do with the yogis and their questions:

ਕਿਆ ਭਵੀਐ ਸਚਿ ਸੂਚਾ ਹੋਇ ॥

ਸਾਚ ਸਬਦ ਬਿਨੁ ਮੁਕਤਿ ਨ ਕੋਇ ॥੧॥ ਰਹਾਉ ॥

Ki▫ā bẖavī▫ai sacẖ sūcẖā ho▫e.

Sācẖ sabaḏ bin mukaṯ na ko▫e. ||1|| rahā▫o.

In Essence: What is the use of wandering around (on different pilgrimages, in jungles or in isolation to become pure), the mind is purified only with the true Shabada (of the true Guru); no one is liberated without the true Shabda (from worldly-Maya Ocean.)(Pause)

In the Teeka freedkoti and as per Dr. Sahib Singh Ji, it is said that above was the question rose by the Yogis and the Guru answers it; if we pay attention to the Guru Vaakas, we will note that the Guru actually questions the wandering around of the Yogis and also of other kinds of recluses or saniassis, and then inserts his views in there.

Purity comes with His Name that comes through the Guru – guidance; otherwise, by wandering on pilgrimages and doing various efforts to purify the mind, remain useless because such efforts cannot clean it (The body bath limits the cleaning to the body).Obviously, leaving the house hold to seek Akalpurakh is not considered right by the Guru.

ਕਿਆ ਭਵੀਐ = ਭੌਣ ਦਾ ਕੀਹ ਲਾਭ? ਦੇਸ ਦੇਸਾਂਤਰਾਂ ਅਤੇ ਤੀਰਥਾਂ ਤੇ ਭੌਣ ਦਾ ਕੀਹ ਲਾਭ? ਸਚਿ = ‘ਸੱਚ’ ਵਿਚ, ਸਦਾ ਕਾਇਮ ਰਹਿਣ ਵਾਲੇ ਪ੍ਰਭੂ ਵਿਚ (ਜੁੜਿਆਂ)। ਸੂਚਾ = ਪਵਿਤ੍ਰ। ਰਹਾਉ = ਠਹਰ ਜਾਓ, (ਭਾਵ), ਇਸ ਸਾਰੀ ਲੰਮੀ ਬਾਣੀ ਦਾ ‘ਮੁੱਖ ਭਾਵ’ ਇਹਨਾਂ ਦੋ ਤੁਕਾਂ ਵਿਚ ਹੈ।ਰਹਾਉ।

(ਹੇ ਚਰਪਟ! ਦੇਸ-ਦੇਸਾਂਤਰਾਂ ਅਤੇ ਤੀਰਥਾਂ ਤੇ) ਭੌਣ ਦਾ ਕੀਹ ਲਾਭ? ਸਦਾ ਕਾਇਮ ਰਹਿਣ ਵਾਲੇ ਪ੍ਰਭੂ ਵਿਚ ਜੁੜਿਆਂ ਹੀ ਪਵਿਤ੍ਰ ਹੋਈਦਾ ਹੈ; (ਸਤਿਗੁਰੂ ਦੇ) ਸੱਚੇ ਸ਼ਬਦ ਤੋਂ ਬਿਨਾ (“ਦੁਨੀਆ ਸਾਗਰ ਦੁਤਰ ਤੋਂ”) ਖ਼ਲਾਸੀ ਨਹੀਂ ਹੁੰਦੀ।੧।ਰਹਾਉ।

❀ ਨੋਟ: ‘ਸੁਖਮਨੀ’ ਦੀਆਂ ੨੪ ਅਸ਼ਟਪਦੀਆਂ ਹਨ, ਪਰ ਸਾਰੀ ਲੰਮੀ ਬਾਣੀ ਦਾ ‘ਮੁੱਖ-ਭਾਵ’ ਕੇਵਲ ਹੇਠ-ਲਿਖੀਆਂ ਦੋ ਤੁਕਾਂ ਵਿਚ ਹੈ ਜਿਨ੍ਹਾਂ ਦੇ ਅੰਤ ਵਿਚ ਲਫ਼ਜ਼ ‘ਰਹਾਉ’ ਦਰਜ ਹੈ: ਸੁਖਮਨੀ ਸੁਖ ਅੰਮ੍ਰਿਤ ਪ੍ਰਭ ਨਾਮੁ ॥ ਭਗਤ ਜਨਾ ਕੈ ਮਨਿ ਬਿਸ੍ਰਾਮ ॥ਰਹਾਉ॥ ਇਸੇ ਤਰ੍ਹਾਂ ‘ਓਅੰਕਾਰੁ’ ਇਕ ਲੰਮੀ ਬਾਣੀ ਹੈ, ਇਸ ਦਾ ‘ਮੁਖ ਭਾਵ’ ‘ਰਹਾਉ’ ਦੀਆਂ ਤੁਕਾਂ ਵਿਚ ਇਉਂ ਹੈ: ਸੁਣਿ ਪਾਡੇ, ਕਿਆ ਲਿਖਹੁ ਜੰਜਾਲਾ ॥ ਲਿਖੁ ਰਾਮ ਨਾਮੁ, ਗੁਰਮੁਖਿ ਗੋਪਾਲਾ ॥੧॥ਰਹਾਉ॥

Now, the questions and answers are started. These are the questions which are answered by the Guru who has already rejected searching of Akalpurakh through abandoning house – holding.

ਕਵਨ ਤੁਮੇ ਕਿਆ ਨਾਉ ਤੁਮਾਰਾ ਕਉਨੁ ਮਾਰਗੁ ਕਉਨੁ ਸੁਆਓ ॥

ਸਾਚੁ ਕਹਉ ਅਰਦਾਸਿ ਹਮਾਰੀ ਹਉ ਸੰਤ ਜਨਾ ਬਲਿ ਜਾਓ ॥

ਕਹ ਬੈਸਹੁ ਕਹ ਰਹੀਐ ਬਾਲੇ ਕਹ ਆਵਹੁ ਕਹ ਜਾਹੋ ॥

ਨਾਨਕੁ ਬੋਲੈ ਸੁਣਿ ਬੈਰਾਗੀ ਕਿਆ ਤੁਮਾਰਾ ਰਾਹੋ ॥੨॥

Kavan ṯume ki▫ā nā▫o ṯumārā ka▫un mārag ka▫un su▫ā▫o.

Sācẖ kaha▫o arḏās hamārī ha▫o sanṯ janā bal jā▫o.

Kah baishu kah rahī▫ai bāle kah āvhu kah jāho.

Nānak bolai suṇ bairāgī ki▫ā ṯumārā rāho. ||2||

In Essence (Question to Guru Ji by yogis) who are you, what is your name, and what is your path and goal?

(Answer) I pray to the Eternal Almighty and I sacrifice to the Saints (This is my path) (Please note that this idea is already expressed in the beginning verses of this bani).

(Question) How do you stay stable, where do you live (being in stable state of the mind) like that? From where you have come and to where you will go, Nanak says that the Yogi asks him what his faith is.

ਤੁਮ੍ਹੇ = ਅੱਖਰ ‘ਮ’ ਦੇ ਨਾਲ ਅੱਧਾ ‘ਹ’ ਹੈ। ਮਾਰਗੁ = ਰਸਤਾ, ਪੰਥ, ਮਤ। ਸੁਆਓ = ਮਨੋਰਥ, ਪ੍ਰਯੋਜਨ। ਕਹਉ = ਮੈਂ ਕਹਿੰਦਾ ਹਾਂ, ਮੈਂ ਜਪਦਾ ਹਾਂ। ਹਉ = ਮੈਂ। ਕਹ = ਕਿਥੇ? ਕਿਸ ਦੇ ਆਸਰੇ? ਬੈਸਹੁ = (ਤੁਸੀ) ਬੈਠਦੇ ਹੋ, ਸ਼ਾਂਤ-ਚਿੱਤ ਹੁੰਦੇ ਹੋ। ਬਾਲੇ = ਹੇ ਬਾਲਕ! ਕਹ = ਕਿਥੇ? ਨਾਨਕੁ ਬੋਲੈ = ਨਾਨਕ ਆਖਦਾ ਹੈ (ਕਿ ਜੋਗੀ ਨੇ ਪੁਛਿਆ)। ਬੈਰਾਗੀ = ਹੇ ਬੈਰਾਗੀ! ਹੇ ਵੈਰਾਗਵਾਨ! ਹੇ ਸੰਤ ਜੀ! ਸਾਚੁ = ਸਦਾ ਕਾਇਮ ਰਹਿਣ ਵਾਲਾ ਪ੍ਰਭੂ। ਰਾਹੋ = ਰਾਹੁ, ਮਤ, ਮਾਰਗ।੨।

(ਚਰਪਟ ਜੋਗੀ ਨੇ ਪੁੱਛਿਆ-) ਤੁਸੀ ਕੌਣ ਹੋ? ਤੁਹਾਡਾ ਕੀਹ ਨਾਮ ਹੈ? ਤੁਹਾਡਾ ਕੀਹ ਮਤ ਹੈ? (ਉਸ ਮਤ ਦਾ) ਕੀਹ ਮਨੋਰਥ ਹੈ? (ਗੁਰੂ ਨਾਨਕ ਦੇਵ ਜੀ ਦਾ ਉੱਤਰ-) ਮੈਂ ਸਦਾ ਕਾਇਮ ਰਹਿਣ ਵਾਲੇ ਪ੍ਰਭੂ ਨੂੰ ਜਪਦਾ ਹਾਂ, ਸਾਡੀ (ਪ੍ਰਭੂ ਅਗੇ ਹੀ ਸਦਾ) ਅਰਦਾਸਿ ਹੈ ਤੇ ਮੈਂ ਸੰਤ ਜਨਾਂ ਤੋਂ ਸਦਕੇ ਜਾਂਦਾ ਹਾਂ (ਬੱਸ! ਇਹ ਮੇਰਾ ਮਤ ਹੈ)। (ਨਾਨਕ ਆਖਦਾ ਹੈ-ਚਰਪਟ ਨੇ ਪੁੱਛਿਆ-) ਹੇ ਬਾਲਕ! ਤੁਸੀ ਕਿਸ ਦੇ ਆਸਰੇ ਸ਼ਾਂਤ-ਚਿੱਤ ਹੋ? ਤੁਹਾਡੀ ਸੁਰਤਿ ਕਿਸ ਵਿਚ ਜੁੜਦੀ ਹੈ? ਕਿੱਥੋਂ ਆਉਂਦੇ ਹੋ? ਕਿੱਥੇ ਜਾਂਦੇ ਹੋ? ਹੇ ਸੰਤ! ਸੁਣ, ਤੇਰਾ ਕੀਹ ਮਤ ਹੈ?।੨।

First question makes it clear that the inquirers have learned about the stability of the mind of the Guru; another questions come out of curiosity created by that finding about the Guru. What is his faith? Now that is what interests the yogis. The Guru describes his faith by also defining what really the true Guru says about living this life properly:

ਘਟਿ ਘਟਿ ਬੈਸਿ ਨਿਰੰਤਰਿ ਰਹੀਐ ਚਾਲਹਿ ਸਤਿਗੁਰ ਭਾਏ ॥

ਸਹਜੇ ਆਏ ਹੁਕਮਿ ਸਿਧਾਏ ਨਾਨਕ ਸਦਾ ਰਜਾਏ ॥

ਆਸਣਿ ਬੈਸਣਿ ਥਿਰੁ ਨਾਰਾਇਣੁ ਐਸੀ ਗੁਰਮਤਿ ਪਾਏ ॥

ਗੁਰਮੁਖਿ ਬੂਝੈ ਆਪੁ ਪਛਾਣੈ ਸਚੇ ਸਚਿ ਸਮਾਏ ॥੩॥

Gẖat gẖat bais niranṯar rahī▫ai cẖālėh saṯgur bẖā▫e.

Sėhje ā▫e hukam siḏẖā▫e Nānak saḏā rajā▫e.

Āsaṇ baisaṇ thir nārā▫iṇ aisī gurmaṯ pā▫e.

Gurmukẖ būjẖai āp pacẖẖāṇai sacẖe sacẖ samā▫e. ||3||

In Essence: (Answer) On the One Almighty, who pervades in all, I stay concentrated; to live in Guru’s Will is my faith. In Akalpurakh’s Ordinance I have come and I shall go according to His Ordinance; Nanak lives always in His Ordinance. Only Almighty is the eternal and permanent, this is the Guru – guidance I have (In this verse, the meaning of the word “ਆਸਣਿ ਬੈਸਣਿ /asan baisani is made clear; if you recall, it was used in the very beginning of the Bani.). The true Guru Follower understands Him, knows his “self” and gets merged with the Eternal Akalpurakh.

How the stability of the mind is obtained? Not by writing about Him, or discussing about Him or claiming to know Him but by living humbly in His ordinance; as per the guru guidance: whatever comes by should be taken as His prevailing Ordinance without judging Him. This is what the true Guru says,”

ਕਿਵ ਸਚਿਆਰਾ ਹੋਈਐ ਕਿਵ ਕੂੜੈ ਤੁਟੈ ਪਾਲਿ ॥

Kiv sachiaaraa hoeeai kiv koorrai thuttai paal ||

In Essence: So how can one be truthful? And how cans the veil of falsehood can be torn away?

ਹੁਕਮਿ ਰਜਾਈ ਚਲਣਾ ਨਾਨਕ ਲਿਖਿਆ ਨਾਲਿ ॥੧॥

Hukam rajaaee chalanaa naanak likhiaa naal ||1||

Nanak says that we should obey His preordained ordinance; on 1, SGGS”

ਘਟਿ = ਘਟ ਵਿਚ, ਸਰੀਰ ਵਿਚ। ਘਟਿ ਘਟਿ = ਹਰੇਕ ਘਟ ਵਿਚ, ਹਰੇਕ ਸਰੀਰ ਵਿਚ (ਭਾਵ, ਹਰੇਕ ਘਟ ਵਿਚ ਵਿਆਪਕ ਪ੍ਰਭੂ ਦੀ ਯਾਦ ਅੰਦਰ)। ਬੈਸਿ = ਬੈਠ ਕੇ, ਟਿਕ ਕੇ। ਨਿਰੰਤਰਿ = ਨਿਰ-ਅੰਤਰਿ, ਇਕ-ਰਸ, ਸਦਾ। ਅੰਤਰ = ਵਿੱਥ, ਵਕਫ਼ਾ। ਰਹੀਐ = ਰਹੀਦਾ ਹੈ, ਸੁਰਤਿ ਜੁੜਦੀ ਹੈ। ਭਾਏ = ਭਾਉ ਵਿਚ, ਮਰਜ਼ੀ ਵਿਚ। ਸਹਜੇ = ਸੁਤੇ ਹੀ। ਹੁਕਮਿ = ਹੁਕਮ ਵਿਚ। ਸਿਧਾਏ = ਫਿਰਦੇ ਹਾਂ। ਰਜਾਏ = ਰਜ਼ਾ ਵਿਚ। ਆਸਣਿ = ਆਸਣ ਵਾਲਾ। ਬੈਸਣਿ = ਬੈਠਣ ਵਾਲਾ। ਥਿਰੁ = ਕਾਇਮ ਰਹਿਣ ਵਾਲਾ। ਬੂਝੈ = ਸਮਝ ਵਾਲਾ ਬਣਦਾ ਹੈ, ਗਿਆਨਵਾਨ ਹੁੰਦਾ ਹੈ। ਆਪੁ = ਆਪਣੇ ਆਪ ਨੂੰ।੩।

(ਸਤਿਗੁਰੂ ਜੀ ਦਾ ਉੱਤਰ-) (ਹੇ ਚਰਪਟ!) ਸਰਬ-ਵਿਆਪਕ ਪ੍ਰਭੂ (ਦੀ ਯਾਦ) ਵਿਚ ਜੁੜ ਕੇ ਸਦਾ ਸ਼ਾਂਤ-ਚਿੱਤ ਰਹੀਦਾ ਹੈ। ਅਸੀਂ ਸਤਿਗੁਰੂ ਦੀ ਮਰਜ਼ੀ ਵਿਚ ਚੱਲਦੇ ਹਾਂ। ਹੇ ਨਾਨਕ! (ਆਖ-) ਪ੍ਰਭੂ ਦੇ ਹੁਕਮ ਵਿਚ ਸੁਤੇ ਹੀ (ਜਗਤ ਵਿਚ) ਆਏ, ਹੁਕਮ ਵਿਚ ਵਿਚਰ ਰਹੇ ਹਾਂ, ਸਦਾ ਉਸ ਦੀ ਰਜ਼ਾ ਵਿਚ ਹੀ ਰਹਿੰਦੇ ਹਾਂ। (ਪੱਕੇ) ਆਸਣ ਵਾਲਾ, (ਸਦਾ) ਟਿਕੇ ਰਹਿਣ ਵਾਲਾ ਤੇ ਕਾਇਮ ਰਹਿਣ ਵਾਲਾ ਪ੍ਰਭੂ ਆਪ ਹੀ ਹੈ, ਅਸਾਂ ਇਹੀ ਗੁਰ-ਸਿੱਖਿਆ ਲਈ ਹੈ। ਗੁਰੂ ਦੇ ਦੱਸੇ ਰਾਹ ਤੇ ਤੁਰਨ ਵਾਲਾ ਮਨੁੱਖ ਗਿਆਨਵਾਨ ਹੋ ਜਾਂਦਾ ਹੈ, ਆਪਣੇ ਆਪ ਨੂੰ ਪਛਾਣਦਾ ਹੈ, ਤੇ, ਸਦਾ ਸੱਚੇ ਪ੍ਰਭੂ ਵਿਚ ਜੁੜਿਆ ਰਹਿੰਦਾ ਹੈ।੩।

❀ ਨੋਟ: ਪਉੜੀ ਨੰ: ੨ ਦੀਆਂ ਅੰਤਲੀਆਂ ਦੋ ਤੁਕਾਂ ਦੇ ਪ੍ਰਸ਼ਨ ਦਾ ਉੱਤਰ ਪਉੜੀ ਨੰ: ੩ ਹੈ।

The Yogis’ questions appear to be coming out of their belief in one goal which, as they feel, is obtained through only their path. Obviously, they haven’t learned to obey His ordinance rightful way. May be they don’t understand what is really meant by living in His ordinance. Now they question the Guru further by bringing the complexity of the world in.

ਦੁਨੀਆ ਸਾਗਰੁ ਦੁਤਰੁ ਕਹੀਐ ਕਿਉ ਕਰਿ ਪਾਈਐ ਪਾਰੋ ॥

ਚਰਪਟੁ ਬੋਲੈ ਅਉਧੂ ਨਾਨਕ ਦੇਹੁ ਸਚਾ ਬੀਚਾਰੋ ॥

ਆਪੇ ਆਖੈ ਆਪੇ ਸਮਝੈ ਤਿਸੁ ਕਿਆ ਉਤਰੁ ਦੀਜੈ ॥

ਸਾਚੁ ਕਹਹੁ ਤੁਮ ਪਾਰਗਰਾਮੀ ਤੁਝੁ ਕਿਆ ਬੈਸਣੁ ਦੀਜੈ ॥੪॥

Ḏunī▫ā sāgar ḏuṯar kahī▫ai ki▫o kar pā▫ī▫ai pāro.

Cẖarpat bolai a▫oḏẖū Nānak ḏeh sacẖā bīcẖāro.

Āpe ākẖai āpe samjẖai ṯis ki▫ā uṯar ḏījai.

Sācẖ kahhu ṯum pārgarāmī ṯujẖ ki▫ā baisaṇ ḏījai. ||4||

In Essence: (Question by Yogi Charpat) How the dreadful worldly Maya Ocean is swum across?” asks Charpat, “Detached Nanak! Give the true answer with deliberation.”

(Answer) “What can I answer to him who himself knows the answer of the question he asks. (However, here is the answer) Praise the Almighty who helps to swim across the worldly Ocean; I don’t find fault in your question (how to swim across worldly ocean)”

The Guru tells the Yogi that he knows that the worldly ocean is not easy to swim across as he knows himself; therefore, his question is valid and important. In his answer, the Guru says that one should praise Akalpurakh who is indeed capable of taking the mortal out of this dreadful ocean. After that Guru Ji inserts his views as well, please read on:

ਦੁਤਰੁ = ਦੁੱਤਰੁ, ਦੁਸ-ਤੁਰ, ਜਿਸ ਨੂੰ ਤਰਨਾ ਔਖਾ ਹੈ। ਕਿਉਕਰਿ = ਕਿਵੇਂ? ਕਿਸ ਤਰ੍ਹਾਂ? ਪਾਰੋ = ਪਾਰਲਾ ਕੰਢਾ। ਨਾਨਕ = ਹੇ ਨਾਨਕ! ਅਉਧੂ = ਵਿਰਕਤ। ਸਾਚੁ ਕਹਹੁ = ਸਦਾ ਕਾਇਮ ਰਹਿਣ ਵਾਲੇ ਪ੍ਰਭੂ ਨੂੰ ਜਪੋ। ਪਾਰਗਰਾਮੀ = (ਸੰਸਾਰ-ਸਮੁੰਦਰ ਤੋਂ) ਪਾਰ ਲੰਘਣ ਵਾਲਾ। ਬੈਸਣੁ = (ਸੰ: ਵ੍ਯਸਨ) ਉਕਾਈ, ਨੁਕਸ। {ਵ੍ਯਸਨ = ਪ੍ਰਹਾਰੀ (ਸੰ: ਵ੍ਯਸਨ ਪ੍ਰਹਾਰਿਨ), ਉਹ ਜੋ ਚਰਚਾ ਵਿਚ ਆਪਣੇ ਵਿਰੋਧੀ ਦੀ ਕਿਸੇ ਉਕਾਈ ਤੇ ਚੋਟ ਮਾਰਦਾ ਹੈ}।੪।

ਚਰਪਟ ਆਖਦਾ ਹੈ (ਭਾਵ, ਚਰਪਟ ਨੇ ਆਖਿਆ)-ਜਗਤ (ਇਕ ਐਸਾ) ਸਮੁੰਦਰ ਕਿਹਾ ਜਾਂਦਾ ਹੈ ਜਿਸ ਨੂੰ ਤਰਨਾ ਔਖਾ ਹੈ, ਹੇ ਵਿਰਕਤ ਨਾਨਕ! ਠੀਕ ਵਿਚਾਰ ਦੱਸ ਕਿ (ਇਸ ਸਮੁੰਦਰ ਦਾ) ਪਾਰਲਾ ਕੰਢਾ ਕਿਵੇਂ ਲੱਭੇ। ਉੱਤਰ: (ਜੋ ਮਨੁੱਖ ਜੋ ਕੁਝ) ਆਪ ਆਖਦਾ ਹੈ ਤੇ ਆਪ ਹੀ (ਉਸ ਨੂੰ) ਸਮਝਦਾ (ਭੀ) ਹੈ ਉਸ ਨੂੰ (ਉਸ ਦੇ ਪ੍ਰਸ਼ਨ ਦਾ) ਉੱਤਰ ਦੇਣ ਦੀ ਲੋੜ ਨਹੀਂ ਹੁੰਦੀ; (ਇਸ ਵਾਸਤੇ, ਹੇ ਚਰਪਟ!) ਤੇਰੇ (ਪ੍ਰਸ਼ਨ) ਵਿਚ ਕੋਈ ਉਕਾਈ ਲੱਭਣ ਦੀ ਲੋੜ ਨਹੀਂ, (ਉਂਝ ਉੱਤਰ ਇਹ ਹੈ ਕਿ) ਸਦਾ ਕਾਇਮ ਰਹਿਣ ਵਾਲੇ ਪ੍ਰਭੂ ਨੂੰ ਜਪੋ ਤਾਂ ਤੁਸੀਂ (ਇਸ ‘ਦੁਤਰੁ ਸਾਗਰੁ’ ਤੋਂ) ਪਾਰ ਲੰਘ ਜਾਉਗੇ।੪।

Answer of the Guru continues in a detailed manners:

ਜੈਸੇ ਜਲ ਮਹਿ ਕਮਲੁ ਨਿਰਾਲਮੁ ਮੁਰਗਾਈ ਨੈ ਸਾਣੇ ॥

ਸੁਰਤਿ ਸਬਦਿ ਭਵ ਸਾਗਰੁ ਤਰੀਐ ਨਾਨਕ ਨਾਮੁ ਵਖਾਣੇ ॥

ਰਹਹਿ ਇਕਾਂਤਿ ਏਕੋ ਮਨਿ ਵਸਿਆ ਆਸਾ ਮਾਹਿ ਨਿਰਾਸੋ ॥

ਅਗਮੁ ਅਗੋਚਰੁ ਦੇਖਿ ਦਿਖਾਏ ਨਾਨਕੁ ਤਾ ਕਾ ਦਾਸੋ ॥੫॥

Jaise jal mėh kamal nirālam murgā▫ī nai sāṇe.

Suraṯ sabaḏ bẖav sāgar ṯarī▫ai Nānak nām vakẖāṇe.

Rahėh ikāŉṯ eko man vasi▫ā āsā māhi nirāso.

Agam agocẖar ḏekẖ ḏikẖā▫e Nānak ṯā kā ḏāso. ||5||

In Essence: Just as a lotus remains immaculate in the water and a duck swims on water but doesn’t get wet, if the mind is fixed on Guru-word (by remaining detached to Maya), Nanak says that by uttering His Name, this worldly Ocean is crossed. Those who are indifferent to desires and hopes while living in this world, live like an alone person and in their hearts only Akalpurakh abides. Nanak is slave of that person who sees the inaccessible and incomprehensible Almighty and shows Him to others as well.

With analogy of lotus and a duck, the Guru teaches the followers how to become immaculate while living in Maya world. Both the lotus and the the duck remain close to the water but remain above it. It is all about eradicating the negativity of Maya net in the world. The Guru also explains who beholds Him and causes others to behold Him deserves all respect.

To be continued…

https://www.gursoch.com/gurmat-vichar/sidh-gost-part-2/

Interpretation in Punjabi is by Dr. Sahib Singh Ji

G Singh

Sukhmani, Raag Gauri; Part 2

By G.Singh in GURBANI ARTICLES

For reading part -1

https://www.gursoch.com/gurmat-vichar/sukhmani-raag-gauri-reservoir-of-peace-mehla-5/

As described in the elaboration of the Sloka of Fifth Nanak quoted above, the contemplating the Creator brings eternal peace to the mind and it remains absorbed in Him in utter love. It eventually becomes one with Him. Because of that, the feelings of pains, inclinations toward vices and fearing of death go away. The furnace of desires starts getting dim to go off. Maya – influences though exist, they remain ineffective. Then, Guru Ji again reminds us the importance of the company of His devotees where true contemplating Akalpurakh is learned. All Sikhs must understand that to follow Guru path, the environment in which He is praised and discussed, must be preferred to everything. In there, meditation on Him is mastered. Bhagat Kabir Ji strongly asks the seekers to avoid negative environment (1369 SGGS).

In the society, super natural illusions are embraced as powerful trades; who display them, they become known in the society. Because of having those supernatural powers, or influential techniques, some people start defining the divine knowledge, and set up their own rules for the soul to get salvation. In the following, Guru Ji asks us to start contemplating Prabh because through contemplating Him, one doesn’t desire any kind of rituals or set up religious norms. The person, who contemplates on Him, gets divine intellect, pleases the Creator and thus becomes pious. If we get committed to the Guru guidance, why should we care for what the so called spiritual leaders say? Now, Fifth Nanak compresses all the deeds of known powers into one deed: His meditation.

ਪ੍ਰਭ ਕੈ ਸਿਮਰਨਿ ਰਿਧਿ ਸਿਧਿ ਨਉ ਨਿਧਿ ॥ ਪ੍ਰਭ ਕੈ ਸਿਮਰਨਿ ਗਿਆਨੁ ਧਿਆਨੁ ਤਤੁ ਬੁਧਿ ॥

ਪ੍ਰਭ ਕੈ ਸਿਮਰਨਿ ਜਪ ਤਪ ਪੂਜਾ ॥ ਪ੍ਰਭ ਕੈ ਸਿਮਰਨਿ ਬਿਨਸੈ ਦੂਜਾ ॥

ਪ੍ਰਭ ਕੈ ਸਿਮਰਨਿ ਤੀਰਥ ਇਸਨਾਨੀ ॥ ਪ੍ਰਭ ਕੈ ਸਿਮਰਨਿ ਦਰਗਹ ਮਾਨੀ ॥

ਪ੍ਰਭ ਕੈ ਸਿਮਰਨਿ ਹੋਇ ਸੁ ਭਲਾ ॥ ਪ੍ਰਭ ਕੈ ਸਿਮਰਨਿ ਸੁਫਲ ਫਲਾ ॥

ਸੇ ਸਿਮਰਹਿ ਜਿਨ ਆਪਿ ਸਿਮਰਾਏ ॥ ਨਾਨਕ ਤਾ ਕੈ ਲਾਗਉ ਪਾਏ ॥੩॥

Parabẖ kai simran riḏẖ siḏẖ na▫o niḏẖ. Parabẖ kai simran gi▫ān ḏẖi▫ān ṯaṯ buḏẖ.

Parabẖ kai simran jap ṯap pūjā. Parabẖ kai simran binsai ḏūjā.

Parabẖ kai simran ṯirath isnānī. Parabẖ kai simran ḏargėh mānī.

Parabẖ kai simran ho▫e so bẖalā. Parabẖ kai simran sufal falā.

Se simrahi jin āp simrā▫e. Nānak ṯā kai lāga▫o pā▫e. ||3||

In Essence: By contemplating Akalpurakh, all power and nine treasures are obtained; by contemplating Him, the Divine knowledge, the meditation and the essence of wisdom come. Contemplating Him is itself His devotion, penance and worship; with it, duality is illuminated. Contemplating Him is like bathing on pilgrimage-places; contemplating Akalpurakh makes one accepted by Him. By contemplating Him, one deems whatever happens is good and happens under His Ordinance; contemplating Him enables one to achieve the spiritual goal successfully. Only that person contemplates Him whom He causes to do so; Nanak says that he likes to touch the feet of that person who is blessed with that virtue (means he has the highest respect for those who contemplate Him).

His meditation leads to contentment, worry free living and spiritual powers. Through His meditation, one attains divine wisdom.

His meditation is above all deeds and through it one succeeds in spiritual success because it satiates the mind completely. It cleans the mind and enables it to walk on a right path. As the mind is contented, all desires are fulfilled (it’s a metaphoric expression; it means the mind doesn’t desire anymore). Thus, while living in Maya, through His meditation, one remains immaculate.

ਪ੍ਰਭ ਕਾ ਸਿਮਰਨੁ ਸਭ ਤੇ ਊਚਾ ॥ ਪ੍ਰਭ ਕੈ ਸਿਮਰਨਿ ਉਧਰੇ ਮੂਚਾ ॥

ਪ੍ਰਭ ਕੈ ਸਿਮਰਨਿ ਤ੍ਰਿਸਨਾ ਬੁਝੈ ॥ ਪ੍ਰਭ ਕੈ ਸਿਮਰਨਿ ਸਭੁ ਕਿਛੁ ਸੁਝੈ ॥

ਪ੍ਰਭ ਕੈ ਸਿਮਰਨਿ ਨਾਹੀ ਜਮ ਤ੍ਰਾਸਾ ॥ ਪ੍ਰਭ ਕੈ ਸਿਮਰਨਿ ਪੂਰਨ ਆਸਾ ॥

ਪ੍ਰਭ ਕੈ ਸਿਮਰਨਿ ਮਨ ਕੀ ਮਲੁ ਜਾਇ ॥ ਅੰਮ੍ਰਿਤ ਨਾਮੁ ਰਿਦ ਮਾਹਿ ਸਮਾਇ ॥

ਪ੍ਰਭ ਜੀ ਬਸਹਿ ਸਾਧ ਕੀ ਰਸਨਾ ॥ ਨਾਨਕ ਜਨ ਕਾ ਦਾਸਨਿ ਦਸਨਾ ॥੪॥
Parabẖ kā simran sabẖ ṯe ūcẖā. Parabẖ kai simran uḏẖre mūcẖā.

Parabẖ kai simran ṯarisnā bujẖai. Parabẖ kai simran sabẖ kicẖẖ sujẖai.

Parabẖ kai simran nāhī jam ṯarāsā. Parabẖ kai simran pūran āsā.

Parabẖ kai simran man kī mal jā▫e. Amriṯ nām riḏ māhi samā▫e.

Parabẖ jī basėh sāḏẖ kī rasnā. Nānak jan kā ḏāsan ḏasnā. ||4||

In Essence: Contemplating Akalpurakh is the most exalted deed of all deeds. And, many are saved by it. By contemplating Him, all desires are realized and understanding of everything comes. Because of His contemplation, the fear of death doesn’t remain and one is satiated (in His love). Because of contemplating Him, one enshrines His Eternal Name in the heart due to which the filth of the mind goes away. Akalpurakh remains on the tongue of His devotees. Nanak is slave of the slaves of Akalpurakh (who utter His Name).

Guru Ji again suggests us to seek the company of His devotees; only they can keep us inclined toward Him. Through them when one learns to meditate on Him, everything is changed; all the fears are gone and the satiation with His Naam blooms within. How does it occur? When one believes what Guru says and practices it in the company of Guru – believers, one’s mind grows enough strong to defeat the outer influences of Maya.

In the following, Fifth Nanak defines the state of mind of those persons who get drenched in His love through meditation:

ਪ੍ਰਭ ਕਉ ਸਿਮਰਹਿ ਸੇ ਧਨਵੰਤੇ ॥ ਪ੍ਰਭ ਕਉ ਸਿਮਰਹਿ ਸੇ ਪਤਿਵੰਤੇ ॥

ਪ੍ਰਭ ਕਉ ਸਿਮਰਹਿ ਸੇ ਜਨ ਪਰਵਾਨ ॥ ਪ੍ਰਭ ਕਉ ਸਿਮਰਹਿ ਸੇ ਪੁਰਖ ਪ੍ਰਧਾਨ ॥

ਪ੍ਰਭ ਕਉ ਸਿਮਰਹਿ ਸਿ ਬੇਮੁਹਤਾਜੇ ॥ ਪ੍ਰਭ ਕਉ ਸਿਮਰਹਿ ਸਿ ਸਰਬ ਕੇ ਰਾਜੇ ॥

ਪ੍ਰਭ ਕਉ ਸਿਮਰਹਿ ਸੇ ਸੁਖਵਾਸੀ ॥ ਪ੍ਰਭ ਕਉ ਸਿਮਰਹਿ ਸਦਾ ਅਬਿਨਾਸੀ ॥

ਸਿਮਰਨ ਤੇ ਲਾਗੇ ਜਿਨ ਆਪਿ ਦਇਆਲਾ ॥ ਨਾਨਕ ਜਨ ਕੀ ਮੰਗੈ ਰਵਾਲਾ ॥੫॥
Parabẖ ka▫o simrahi se ḏẖanvanṯe. Parabẖ ka▫o simrahi se paṯivanṯe.

Parabẖ ka▫o simrahi se jan parvān. Parabẖ ka▫o simrahi se purakẖ parḏẖān.

Parabẖ ka▫o simrahi sė bemuhṯāje. Parabẖ ka▫o simrahi sė sarab ke rāje.

Parabẖ ka▫o simrahi se sukẖvāsī. Parabẖ ka▫o simrahi saḏā abẖināsī.

Simran ṯe lāge jin āp ḏa▫i▫ālā. Nānak jan kī mangai ravālā. ||5||

In Essence: The persons, who contemplate Akalpurakh, are wealthy and glorious (in spiritual realms). The ones, who contemplate the Almighty, are the accepted ones (by God) and distinguished ones. Who contemplate Akalpurakh, they become totally independent. Who contemplate Akalpurakh, they are kings of all. Who contemplate Akalpurakh, they have the peace of mind all the time, and the contemplating Him makes them immortal. Those persons contemplate Him whom Akalpurakh causes to do so by bestowing His kindness. Nanak says: upon whom He has shown His kindness, he humbly shows utter respect toward them.

In Guru Nanak’s house, only those persons are wealthy and glorious who remain drenched in His love. This stanza expresses about those virtues which one attains through His meditation. Because of His meditation, one becomes distinguished one and thus gets accepted by the Creator. Contemplating Him leads the soul to merge with its Creator; it becomes eternal. His meditation doesn’t stop anyone from working to make a living. It doesn’t stop anyone performing duties of a family; actually, it fortifies the internal instinct to remain with Him while living in His Created Maya.

When the mortals learn how to contemplate Akalpurakh through a Saint, they totally get changed; they start living in a different way because through contemplating Akalpurakh, they become benevolent, they attain stable peace, they become able to control their minds and they feel Akalpurakh always present within.

ਪ੍ਰਭ ਕਉ ਸਿਮਰਹਿ ਸੇ ਪਰਉਪਕਾਰੀ ॥ ਪ੍ਰਭ ਕਉ ਸਿਮਰਹਿ ਤਿਨ ਸਦ ਬਲਿਹਾਰੀ ॥

ਪ੍ਰਭ ਕਉ ਸਿਮਰਹਿ ਸੇ ਮੁਖ ਸੁਹਾਵੇ ॥ ਪ੍ਰਭ ਕਉ ਸਿਮਰਹਿ ਤਿਨ ਸੂਖਿ ਬਿਹਾਵੈ ॥

ਪ੍ਰਭ ਕਉ ਸਿਮਰਹਿ ਤਿਨ ਆਤਮੁ ਜੀਤਾ ॥ ਪ੍ਰਭ ਕਉ ਸਿਮਰਹਿ ਤਿਨ ਨਿਰਮਲ ਰੀਤਾ ॥

ਪ੍ਰਭ ਕਉ ਸਿਮਰਹਿ ਤਿਨ ਅਨਦ ਘਨੇਰੇ ॥ ਪ੍ਰਭ ਕਉ ਸਿਮਰਹਿ ਬਸਹਿ ਹਰਿ ਨੇਰੇ ॥

ਸੰਤ ਕ੍ਰਿਪਾ ਤੇ ਅਨਦਿਨੁ ਜਾਗਿ ॥ ਨਾਨਕ ਸਿਮਰਨੁ ਪੂਰੈ ਭਾਗਿ ॥੬॥
Parabẖ ka▫o simrahi se par▫upkārī. Parabẖ ka▫o simrahi ṯin saḏ balihārī.

Parabẖ ka▫o simrahi se mukẖ suhāve. Parabẖ ka▫o simrahi ṯin sūkẖ bihāvai.

Parabẖ ka▫o simrahi ṯin āṯam jīṯā. Parabẖ ka▫o simrahi ṯin nirmal rīṯā.

Parabẖ ka▫o simrahi ṯin anaḏ gẖanere. Parabẖ ka▫o simrahi basėh har nere.

Sanṯ kirpā ṯe an▫ḏin jāg. Nānak simran pūrai bẖāg. ||6||

In Essence: The persons, who contemplate Akalpurakh, are benevolent, and I always sacrifice to them who contemplate Him. Those persons appear beauteous who contemplate Almighty; such persons live their lives in peace. Who contemplate Akalpurakh, they conquer their minds and their living becomes pure. Those who contemplate Akalpurakh, they have many folds of joys. By contemplating Him, they live close to Akalpurakh. With the blessings of Saints, they remain awake (From Maya influences,) Nanak says that contemplating Him comes because of a perfect luck.

Only those learn to contemplate Akalpurakh who are fortunate; otherwise, many people remain stuck in doubts or duality. Being convinced by the Guru, many people start imbibing with nectar-Gurbani and get drenched in the love of the Creator. The Guru enables the soul to remain in the refuge of one Creator and thus he makes it fearless. It is His show and the mortals are just the actors who play their assigned roles (951 SGGS). The Creator has laced the mortals with wonderful brains to execute their assigned duties. He has thrown all kinds of dices (433 SGGS). To help the mortals to secure stability, He takes the mortals to the right path.

Below, Guru Ji is explaining how contemplating Akalpurakh becomes beneficial. Day by day, all worries and anxieties kill us slowly. That unbearable and unwanted storm of worries and anxieties are barricaded with His meditation. Guru Ji also reminds us of His grace in this context.

ਪ੍ਰਭ ਕੈ ਸਿਮਰਨਿ ਕਾਰਜ ਪੂਰੇ ॥ ਪ੍ਰਭ ਕੈ ਸਿਮਰਨਿ ਕਬਹੁ ਨ ਝੂਰੇ ॥

ਪ੍ਰਭ ਕੈ ਸਿਮਰਨਿ ਹਰਿ ਗੁਨ ਬਾਨੀ ॥ ਪ੍ਰਭ ਕੈ ਸਿਮਰਨਿ ਸਹਜਿ ਸਮਾਨੀ ॥

ਪ੍ਰਭ ਕੈ ਸਿਮਰਨਿ ਨਿਹਚਲ ਆਸਨੁ ॥ ਪ੍ਰਭ ਕੈ ਸਿਮਰਨਿ ਕਮਲ ਬਿਗਾਸਨੁ ॥

ਪ੍ਰਭ ਕੈ ਸਿਮਰਨਿ ਅਨਹਦ ਝੁਨਕਾਰ ॥ ਸੁਖੁ ਪ੍ਰਭ ਸਿਮਰਨ ਕਾ ਅੰਤੁ ਨ ਪਾਰ ॥

ਸਿਮਰਹਿ ਸੇ ਜਨ ਜਿਨ ਕਉ ਪ੍ਰਭ ਮਇਆ ॥ ਨਾਨਕ ਤਿਨ ਜਨ ਸਰਨੀ ਪਇਆ ॥੭॥

Parabẖ kai simran kāraj pūre. Parabẖ kai simran kabahu na jẖūre.

Parabẖ kai simran har gun bānī. Parabẖ kai simran sahj samānī.

Parabẖ kai simran nihcẖal āsan. Parabẖ kai simran kamal bigāsan.

Parabẖ kai simran anhaḏ jẖunkār. Sukẖ parabẖ simran kā anṯ na pār.

Simrahi se jan jin ka▫o parabẖ ma▫i▫ā. Nānak ṯin jan sarnī pa▫i▫ā. ||7||

In Essence: By contemplating Akalpurakh, the tasks are accomplished and one doesn’t endure anxiety ever. By contemplating Almighty, one utters His praises only and thus remains in equipoise. By contemplating Him, one remains stable and one’s lotus heart blooms. By contemplating Him, one hears sound of the celestial strain. There is no limit of comfort and peace one gets through contemplating Almighty. Only those contemplate Him upon whom He bestows His grace. Nanak seeks refuge of such persons.

Fifth Nanak gives stress on meditating on Akalpurakh through which one learns how to still the mind to experience ever the stability of the mind. We talk about freedom but never enjoy it completely because some how our bonds of Maya keep us slaves of our minds and other influences. No spiritual guide can guide us to the stability of mind as long as Maya bonds are promoted. There are many so called seers who do such advertisement, but they go through the same kind of slavery of the mind as their followers do. Fifth Nanak asks us to prepare our minds to reach to the state of mind where it gets stilled. If that is done, a complete freedom is obtained. Our minds are made to observe everything it experiences or encounters; nonetheless, if it develops love in the Creator and His Ordinance, it doesn’t get involve in other stuff. It acts like a person who has no desire to drink even being present in a club where drinks are served free. Such a person’s mind becomes disinterested in things that drag it away from His envisioned presence. When it secures a state of mind where peace is restored forever, it doesn’t want to lose it. It stays with the Guru guidance. It remains into envisioning Him everywhere. Worldly show loses its luster for it and the presence of Maya attractions become ineffective.

In this last stanza of First Ashtpadee, Fifth Nanak elaborates on gnosis of scriptures, seekers, and Bhagatas; it is the power of Akalpurakh that runs His big show. We must understand how the Guru sees no difference between Akalpurakh and His meditation.

ਹਰਿ ਸਿਮਰਨੁ ਕਰਿ ਭਗਤ ਪ੍ਰਗਟਾਏ ॥ ਹਰਿ ਸਿਮਰਨਿ ਲਗਿ ਬੇਦ ਉਪਾਏ ॥

ਹਰਿ ਸਿਮਰਨਿ ਭਏ ਸਿਧ ਜਤੀ ਦਾਤੇ ॥ ਹਰਿ ਸਿਮਰਨਿ ਨੀਚ ਚਹੁ ਕੁੰਟ ਜਾਤੇ ॥

ਹਰਿ ਸਿਮਰਨਿ ਧਾਰੀ ਸਭ ਧਰਨਾ ॥ ਸਿਮਰਿ ਸਿਮਰਿ ਹਰਿ ਕਾਰਨ ਕਰਨਾ ॥

ਹਰਿ ਸਿਮਰਨਿ ਕੀਓ ਸਗਲ ਅਕਾਰਾ ॥ ਹਰਿ ਸਿਮਰਨ ਮਹਿ ਆਪਿ ਨਿਰੰਕਾਰਾ ॥

ਕਰਿ ਕਿਰਪਾ ਜਿਸੁ ਆਪਿ ਬੁਝਾਇਆ ॥ ਨਾਨਕ ਗੁਰਮੁਖਿ ਹਰਿ ਸਿਮਰਨੁ ਤਿਨਿ ਪਾਇਆ ॥੮॥੧॥

Har simran kar bẖagaṯ pargatā▫e. Har simran lag beḏ upā▫e.

Har simran bẖa▫e siḏẖ jaṯī ḏāṯe. Har simran nīcẖ cẖahu kunt jāṯe.

Har simran ḏẖārī sabẖ ḏẖarnā. Simar simar har kāran karnā.

Har simran kī▫o sagal akārā. Har simran mėh āp nirankārā.

Kar kirpā jis āp bujẖā▫i▫ā. Nānak gurmukẖ har simran ṯin pā▫i▫ā. ||8||1||

In Essence: By contemplating Akalpurakh, His devotees become distinguished ones; by contemplating Him, the Vedas were composed. By contemplating Him, many people become adepts, celibates and donors. Due to the contemplation of Him, persons who were called low, become well renowned in the world. Because of contemplation of Him, the entire earth is installed and held with His support; therefore, (one should) contemplate Him who has created all this. For His contemplation, He has created the whole creation. Akalpurakh Himself is present where He is contemplated. Nanak says that to whom He imparts understanding of this with His grace, obtains the contemplation of Him through the Guru.

His mediation leads to higher level of consciousness. It glorifies the deliverer; it leads to virtuous deeds. Guru Ji states that this whole world is created so that the mortal can meditate on Him (433 SGGS, Mehla 1); in His contemplation, Akalpurakh Himself abides in. He is felt, envisioned and realized in His contemplation. Nonetheless, this gift of contemplating Him is obtained with His grace. Who gets it, does it perfectly. Here, it is not said that one is asked to wait only for His grace; actually, one is advised not to worry about anything, not even about His grace while following the Guru. Good deeds need to be continued; virtuous thinking must be continued to shape the behavior and to improve the meditation on Him which enables the mind to drench in His love. Hoping nothing but living in His love is important. His grace is in His hands, it comes as His own way; therefore, worrying about that is not encouraged at all in Gurbani. In other words, follow the Guru shown path and follow it with all honesty without worrying about the fruit because hoping for the fruits can lead us to selfishness; it is the devotion done in selflessness that counts in spiritual realms…………

G Singh

Sukhmani, Raag Gauri, Reservoir of Peace, Mehla 5

By G.Singh in GURBANI ARTICLES

Day and night, sitting on the burning furnace of desires, we worship the Creator and pray to Him for the peace that we ourselves burn. This, the disease of our duality littered minds, remains beyond cure if we do not sincerely follow our Guru. First Nanak beautifully expresses this plight:

ਐਸਾ ਜਗੁ ਦੇਖਿਆ ਜੂਆਰੀ ॥

ਸਭਿ ਸੁਖ ਮਾਗੈ ਨਾਮੁ ਬਿਸਾਰੀ ॥੧॥ ਰਹਾਉ ॥

Aisā jag ḏekẖi▫ā jū▫ārī.

Sabẖ sukẖ māgai nām bisārī. ||1|| rahā▫o.

In Essence: I have seen this gambling world; forgetting Name of the Creator, it is asking for peace. [Pause] {222 SGGS}

And he, on 15 SGGS, shows our destiny wrapped in full failure:

ਬਾਬਾ ਮਾਇਆ ਰਚਨਾ ਧੋਹੁ ॥

ਅੰਧੈ ਨਾਮੁ ਵਿਸਾਰਿਆ ਨਾ ਤਿਸੁ ਏਹ ਨ ਓਹੁ ॥੧॥ ਰਹਾਉ ॥

Bābā mā▫i▫ā racẖnā ḏẖohu.

Anḏẖai nām visāri▫ā nā ṯis eh na oh. ||1|| rahā▫o.

In Essence: O wise person! The Maya is deceitful creation; the blind mortal has forgotten the Name of the Creator; consequently, he or she gets neither Maya nor His Name. [Pause]

We become cause of our own suffering because we are not made aware of those acts that invite miseries for us; in desires, we build furnace of miseries and anxieties. All this that forces us to go through painful times is like a disease; it must be understood to cure it. Second Nanak on 1279 SGGS, enlightens us about this:

ਮਃ ੨ ॥ ਵੈਦਾ ਵੈਦੁ ਸੁਵੈਦੁ ਤੂ ਪਹਿਲਾਂ ਰੋਗੁ ਪਛਾਣੁ ॥

ਐਸਾ ਦਾਰੂ ਲੋੜਿ ਲਹੁ ਜਿਤੁ ਵੰਞੈ ਰੋਗਾ ਘਾਣਿ ॥

ਜਿਤੁ ਦਾਰੂ ਰੋਗ ਉਠਿਅਹਿ ਤਨਿ ਸੁਖੁ ਵਸੈ ਆਇ ॥

ਰੋਗੁ ਗਵਾਇਹਿ ਆਪਣਾ ਤ ਨਾਨਕ ਵੈਦੁ ਸਦਾਇ ॥੨॥

Mėhlā 2. vaiḏā vaiḏ suvaiḏ ṯū pahilāŉ rog pacẖẖāṇ.

Aisā ḏārū loṛ lahu jiṯ vañai rogā gẖāṇ.

Jiṯ ḏārū rog uṯẖi▫ah ṯan sukẖ vasai ā▫e.

Rog gavā▫ihi āpṇā ṯa Nānak vaiḏ saḏā▫e. ||2||

Second Nanak:

In Essence: Oh Physician! You can be only then called “a wise physician” if you diagnose the disease. Search out that medicine which can eradicate multitude of diseases and thus they can be replaced with peace within. If you get rid of your own ailment, Nanak says, only then you deserve to be called a physician.

Above Guru Verses address a person who claims to be a physician for others but himself suffers from the same ailment his patients suffer. Application of these verses is wider than we think of. It also points our own plight we are not aware of. We follow the crowd. Diseased crowd cannot be helpful. Therefore, listen to the Guru and follow the path shown by the Guru. In Sukhmani, Fifth Nanak addresses all these issues one by one. As stated earlier, becoming dependent on desires will weaken us.
To obtain peace; we have to get off the burning fire of desires. To do that, we need to end this “self” filled with desires, and we should obtain virtues because it is the virtuous life that attracts the Creator. Peace comes through developing close relationships with the Creator. Interestingly, peace itself guards us as we follow our Guru in pursuit of the union with the Creator.

ਨਿਰਗੁਣ ਰਾਮੁ ਗੁਣਹ ਵਸਿ ਹੋਇ ॥ ਆਪੁ ਨਿਵਾਰਿ ਬੀਚਾਰੇ ਸੋਇ ॥੧॥ ਰਹਾਉ ॥
Nirguṇ rām guṇah vas ho▫e. Āp nivār bīcẖāre so▫e. ||1|| rahā▫o.

In Essence: The “Nirgun Creator” gets swayed with the virtues. The one who effaces one’s “self” can reflect on the Creator (successfully). [Pause] {222 SGGS}

In Sukhmani, Fifth Nanak prepares us for the goal of obtaining peace; he asks us to rise beyond the desires, conceit and infatuations of things and relations. As the mind starts satiating with the love of the Creator, the furnace of the desires is put off once for all.

Let’s go through the nectarous divine Bani.

ਗਉੜੀ ਸੁਖਮਨੀ ਮਃ ੫ ॥

Ga▫oṛī sukẖmanī mėhlā 5.

Raag Gauri, Reservoir of Peace, Mehla 5

Before starting the Bani, Fifth Nanak pays his respect to the Creator and First Nanak. Besides the expression of initial bowing, the verses signify the importance of Akalpurakh and the Satguru who hold everything about the journey of the soul. This prayer inspires the mind to settle on both, the Creator and the Guru. Thus, Fifth Nanak inspires us to indulge in praise of Akalpurakh, Guru and His devotees vigorously. A Sikh when bows before the Guru, he or she asks for the blessings of the Guru to become sincere in the devotion of the Creator and to get rid of powerful influences of the Maya. When the Guru’s blessings occur, the Sikh achieves everything because “His Naam” contains everything. Begging Maya from the Guru is going against Guru’s own teachings. If it is felt that we need more help than our own given capacity to complete a project; the Guru guides us to pray to the Creator (91, SGGS). Sikhs should not look for any other place but the refuge of the Creator and Guru Nanak Dev Ji who leads the followers only to Akalpurakh. In this Bani, Fifth Nanak stresses this point. How it is done, he elaborates it in detail.

ਸਲੋਕੁ ॥ ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥ ਆਦਿ ਗੁਰਏ ਨਮਹ ॥

ਜੁਗਾਦਿ ਗੁਰਏ ਨਮਹ ॥ ਸਤਿਗੁਰਏ ਨਮਹ ॥ ਸ੍ਰੀ ਗੁਰਦੇਵਏ ਨਮਹ ॥੧॥

Salok. Ik▫oaŉkār saṯgur parsāḏ. Āḏ gur▫e namah.

Jugāḏ gur▫e namah. Saṯgur▫e namah. Sarī gurḏev▫e namah. ||1||

Sloka:

In Essence: There is but one All pervading Akalpurakh who is obtained with the blessings of a True Guru. I bow to Primordial Guru Akalpurakh; I bow to Akalpurakh who has been Guru through the primal age; I bow to the True Guru and I bow to venerable Guru (Sri Guru Nanak Dev Ji).

Note: Freedkoti Teeka uses “aad Guru” for First Nanak and “Jugad Guru” for Second Nanak, “Satguru” for Third Nanak and “Gurdev” for Fourth Nanak. I wonder how Fifth Nanak can omit “the Creator” in his prayer!

We must understand as Sikhs that the real Guru is Akalpurakh who has been acting as a Guru through His mediums. If we learn from Guru Nanak Dev Ji, it means we learn from the Creator. Gurbani makes it clear why Guru is important: through the Guru, Akalpurakh guides the mortals [ on 1024 SGGS, Mehla 1:

ਗੁਰ ਮਹਿ ਆਪੁ ਰਖਿਆ ਕਰਤਾਰੇ ॥

Gur mėh āp rakẖi▫ā karṯāre.

In Essence: The Creator has installed His light (Himself) within the Guru.

Gurbani also warns the mortals to be aware of the false Gurus. Today the words like Guru, Saint and swami have become so common that it has become a fashion to use these words for the people having some followers. That is why Gurbani explains who can be a true Guru or a Saint or a Brahamgyani. In Sukhmani, Fifth Nanak provides us this useful knowledge so that we should not fall into the net of Maya influenced fake Gurus or Saints.

In the following, Fifth Nanak shares with us the magical power of contemplating the Creator. Please bear in mind, the bani expresses a story of the heart absorbed totally in the Almighty; it is filled with His praise. Guru Ji also indicates that in the primal scriptures, His Name is deemed as the purest one. Therefore, all the rest rituals in context of pleasing Akalpurakh are not as pure as His Name. It is advised to remain associated with those who remain absorbed in Him. We are guided to follow only His Naam once praised in the old scriptures; all irrelevant things to His Naam added in the old scriptures are not worth our attention. We are not guided to harbor nostalgia of the old scriptures; we are advised to cling to His Naam. Fifth Nanak takes the responsibility of eradicating duality of the followers; therefore, with reference to old scriptures, he asks us to move on with His Naam.

ਅਸਟਪਦੀ ॥

ਸਿਮਰਉ ਸਿਮਰਿ ਸਿਮਰਿ ਸੁਖੁ ਪਾਵਉ ॥ ਕਲਿ ਕਲੇਸ ਤਨ ਮਾਹਿ ਮਿਟਾਵਉ ॥

ਸਿਮਰਉ ਜਾਸੁ ਬਿਸੁੰਭਰ ਏਕੈ ॥ ਨਾਮੁ ਜਪਤ ਅਗਨਤ ਅਨੇਕੈ ॥

ਬੇਦ ਪੁਰਾਨ ਸਿੰਮ੍ਰਿਤਿ ਸੁਧਾਖ੍ਯ੍ਯਰ ॥ ਕੀਨੇ ਰਾਮ ਨਾਮ ਇਕ ਆਖ੍ਯ੍ਯਰ ॥

ਕਿਨਕਾ ਏਕ ਜਿਸੁ ਜੀਅ ਬਸਾਵੈ ॥ ਤਾ ਕੀ ਮਹਿਮਾ ਗਨੀ ਨ ਆਵੈ ॥

ਕਾਂਖੀ ਏਕੈ ਦਰਸ ਤੁਹਾਰੋ ॥ ਨਾਨਕ ਉਨ ਸੰਗਿ ਮੋਹਿ ਉਧਾਰੋ ॥੧॥

Asatpaḏī.

Simra▫o simar simar sukẖ pāva▫o. Kal kales ṯan māhi mitāva▫o.

Simra▫o jās bisumbẖar ekai. Nām japaṯ agnaṯ anekai.

Beḏ purān simriṯ suḏẖākẖ▫yar. Kīne rām nām ik ākẖ▫yar.

Kinkā ek jis jī▫a basāvai. Ŧā kī mahimā ganī na āvai.

Kāŉkẖī ekai ḏaras ṯuhāro. Nānak un sang mohi uḏẖāro. ||1||

In Essence: I contemplate Akalpurakh and get peace by contemplating Him. By doing so, I will end strife and anguish from my body. I contemplate the Master of the world Akalpurakh whose Name numerous persons utter; the Vedas, the Puranas and the Simiritis have expressed Name of one Akalpurakh as a pure word. Who harbors His name for a moment in the heart, his praises are beyond words. Nanak says,” Oh God! Save me by keeping me in the company of those persons who long to obtain only your vision.”

Sadh Sangat is highly recommended for the seeker in Gurbani; there is a well explained reason of that. Maya influences are so powerful that even if some Guru followers decide to tread on Guru – path very sincerely, they often get trapped in the Maya net. Keeping this in mind, the Guru suggests us to stay in the company of those who are committed to the Guru and Akalpurakh. It is the company that makes and breaks the soul eventually. No wonder, Guru Ji promotes it loudly and clearly. Above Guru Ji offers prayer to Akalpurakh on behalf of us in this context. After advising us about magical effects of His meditation, Guru Ji, below in the following verses, makes clear that the contemplating Prabh Ji is what stills the mind; therefore it is the highest deed the mortal should involve in.

His Name, His acknowledged presence within and getting drenched in His love lead us to liberation of our minds. Only His Naam brings peace to our minds not the Maya; the Guru expresses the state of that mind which sincerely falls in love with His Name, and when it utters His Name, like a new breath, the body feels Him and it liberates the mind. Only a full trust in the Name brings such miracle.

ਸੁਖਮਨੀ ਸੁਖ ਅੰਮ੍ਰਿਤ ਪ੍ਰਭ ਨਾਮੁ ॥

ਭਗਤ ਜਨਾ ਕੈ ਮਨਿ ਬਿਸ੍ਰਾਮ ॥ ਰਹਾਉ ॥

Sukẖmanī sukẖ amriṯ parabẖ nām.

Bẖagaṯ janā kai man bisrām. Rahā▫o.

In Essence: Eternal Name of Akalpurakh is a reservoir of peace; (Because of it) the peace abides in the minds of His devotees. (Pause)

Above statement of Fifth Nanak is a basic canon of Sikhi. No entity or religious deed is deemed as pious as the act of contemplating His Name. First Nanak preached to all whom he met throughout his life to contemplate His Naam. Jap Ji overflows with His Naam – praise. No pilgrimage is equal to Naam; no entity is closer to the power of the Naam. On 15, SGGS, he states that who has forgotten His Naam has gained nothing. On 220, SGGS, Guru Ji literally defines the ultimate power of Naam compared to known nine treasure of supernatural powers. On 473 SGGS, First Nanak asks us to become fearless by associating with the Creator. Respectfully fearing Him dispels all other fears (151 SGGS). Thus, First Nanak frees us from all fears and anxieties. Then, as we contemplate Akalpurakh, our minds get stilled. Consequently, we enjoy eternal peace. Indeed His Naam is a reservoir of peace as expressed in the above Sloka of Fifth Nanak.

Interestingly, Gurbani doesn’t set up religious rules and laws for the mortals to enslaves them because it aims at stilling the mind; through stillness of the mind, liberation from all bonds occurs. How to live as per society’s norms and laws are left on the society builders because then the mind of His devotee progresses by becoming civilized only through spirituality; no effect of the society on a person in love with the creator remains alive though the society keeps coining its own laws as per its needs. Without this spiritual progression, any religion that binds the mortals with old set up laws will face obscurity as its society progresses in civilization.

The description of power of His Naam continues:

ਪ੍ਰਭ ਕੈ ਸਿਮਰਨਿ ਗਰਭਿ ਨ ਬਸੈ ॥ ਪ੍ਰਭ ਕੈ ਸਿਮਰਨਿ ਦੂਖੁ ਜਮੁ ਨਸੈ ॥

ਪ੍ਰਭ ਕੈ ਸਿਮਰਨਿ ਕਾਲੁ ਪਰਹਰੈ ॥ ਪ੍ਰਭ ਕੈ ਸਿਮਰਨਿ ਦੁਸਮਨੁ ਟਰੈ ॥

ਪ੍ਰਭ ਸਿਮਰਤ ਕਛੁ ਬਿਘਨੁ ਨ ਲਾਗੈ ॥ ਪ੍ਰਭ ਕੈ ਸਿਮਰਨਿ ਅਨਦਿਨੁ ਜਾਗੈ ॥

ਪ੍ਰਭ ਕੈ ਸਿਮਰਨਿ ਭਉ ਨ ਬਿਆਪੈ ॥ ਪ੍ਰਭ ਕੈ ਸਿਮਰਨਿ ਦੁਖੁ ਨ ਸੰਤਾਪੈ ॥

ਪ੍ਰਭ ਕਾ ਸਿਮਰਨੁ ਸਾਧ ਕੈ ਸੰਗਿ ॥ ਸਰਬ ਨਿਧਾਨ ਨਾਨਕ ਹਰਿ ਰੰਗਿ ॥੨॥

Parabẖ kai simran garabẖ na basai. Parabẖ kai simran ḏūkẖ jam nasai.

Parabẖ kai simran kāl parharai. Parabẖ kai simran ḏusman tarai.

Parabẖ simraṯ kacẖẖ bigẖan na lāgai. Parabẖ kai simran an▫ḏin jāgai.

Parabẖ kai simran bẖa▫o na bi▫āpai. Parabẖ kai simran ḏukẖ na sanṯāpai.

Parabẖ kā simran sāḏẖ kai sang. Sarab niḏẖān Nānak har rang. ||2||

In Essence: Because of contemplating Akalpurakh, one doesn’t take birth (again); contemplating one almighty makes the fear of pain and death disappear; due to contemplating Him, anxiety of death goes away, and the vices go away. By contemplating Him, the obstacles do not come; by contemplating Him, one remains aware of Maya influences. Contemplating Him eradicates fear and pain or troubles. Contemplating Him is attained in the company of His true Devotee. All the treasures are found in the love of Akalpurakh.

CONTINUES…..

G Singh

For reading Part – 2

https://www.gursoch.com/gurmat-vichar/sukhmani-raag-gauri-part-2/

ANAND SAHIB: An Ultimate Bliss – Part 2

By G.Singh in GURBANI ARTICLES

[Continued from the previous post]

Below, Guru Ji expresses the power of His Will; as in Jap Ji it is said: nothing is in our hands including our longing to attain knowledge of Him and getting liberated (7 on SGGS). Whoever succeeds in spiritual spheres is because of His Will. He has created this world along with a pill of Maya intoxication (15, SGGS); luring Maya keeps the mortal inebriated in it. Still, a few dare to dump all that like a worthless thing and hold on to Him in love. Guru Ji says that such daring act occurs if Akalpurakh bestows His grace:

ਬਾਬਾ ਜਿਸੁ ਤੂ ਦੇਹਿ ਸੋਈ ਜਨੁ ਪਾਵੈ ॥

ਪਾਵੈ ਤ ਸੋ ਜਨੁ ਦੇਹਿ ਜਿਸ ਨੋ ਹੋਰਿ ਕਿਆ ਕਰਹਿ ਵੇਚਾਰਿਆ ॥

ਇਕਿ ਭਰਮਿ ਭੂਲੇ ਫਿਰਹਿ ਦਹ ਦਿਸਿ ਇਕਿ ਨਾਮਿ ਲਾਗਿ ਸਵਾਰਿਆ ॥

ਗੁਰ ਪਰਸਾਦੀ ਮਨੁ ਭਇਆ ਨਿਰਮਲੁ ਜਿਨਾ ਭਾਣਾ ਭਾਵਏ ॥

ਕਹੈ ਨਾਨਕੁ ਜਿਸੁ ਦੇਹਿ ਪਿਆਰੇ ਸੋਈ ਜਨੁ ਪਾਵਏ ॥੮॥

Bābā jis ṯū ḏėh so▫ī jan pāvai.

Pāvai ṯa so jan ḏėh jis no hor ki▫ā karahi vecẖāri▫ā.

Ik bẖaram bẖūle firėh ḏah ḏis ik nām lāg savāri▫ā.

Gur parsādī man bẖa▫i▫ā nirmal jinā bẖāṇā bẖāv▫e.

Kahai Nānak jis ḏėh pi▫āre so▫ī jan pāv▫e. ||8||

In Essence: Oh Almighty! To whom you give it (your name to have this bliss) obtains it; only those obtain it whom Akalpurakh gives, what other poor things can do (nothing)? (As per His Will) There are some who, in doubt, wander around in all directions, and there are others who are bedecked by being imbued with His Name (Here hint is at showing oneness with His Naam). As per His Will, with Guru – blessings, they love your ordinance and their minds become pure. Nanak says that only those obtain it (Name) to whom Akalpurakh gives.

In Gurbani, doubting the Guru or Almighty’s existence or His Ordinance is deemed as a blunder committed under the influence of conceit. Those who commit such blunders are destined to live in anxieties and fears. If this blunder is committed due to one’s so called wisdom, that wisdom is deemed as petty wisdom. Our Guru has seen Him and he wants us to see Him; it can be only possible if without a doubt we follow our Guru. As we follow our Guru, he also makes us aware of His Will and asks us to trust it. There is no place for the doubts on this path. Spiritual experience cannot be proved or expressed with reason. If anyone is stopped by the reason from believing the experience the Guru wants to share with his followers, he or she is not criticized with strong words but taken such act as His Will. Atheist calls “believing in one Creator is like living in a fools’ paradise.” Gurbani responds to such person as a person behaving as per His Will. In Gurbani, the people in duality or in denial of the Creator are deemed as unfortunate ones filthy with Maya influences; nonetheless, no stern action is recommended against them as His Ordinance is already in force. Regardless what people say, the Guru fortifies the faith in the guide and the Creator who helps in materializing His vision. There is no place for negativity in the Guru – path.

First our Guru asks us to put a full trust in Akalpurakh and get rid of doubting mentality. He offers his prayer before Akalpurakh for us to show mercy on us. Now Guru ji asks those of us who have put full trust in Him to discuss about Him; means to discuss how to get close to Him and where we should go to obtain our goal. When we try to discuss the inexpressible, we need to know how to do that. How He is expressed and how He is attained? Guru Ji answers these questions below. Please note it down, below Guru Ji advises us to become real Guru – followers:

ਆਵਹੁ ਸੰਤ ਪਿਆਰਿਹੋ ਅਕਥ ਕੀ ਕਰਹ ਕਹਾਣੀ ॥

ਕਰਹ ਕਹਾਣੀ ਅਕਥ ਕੇਰੀ ਕਿਤੁ ਦੁਆਰੈ ਪਾਈਐ ॥

ਤਨੁ ਮਨੁ ਧਨੁ ਸਭੁ ਸਉਪਿ ਗੁਰ ਕਉ ਹੁਕਮਿ ਮੰਨਿਐ ਪਾਈਐ ॥

ਹੁਕਮੁ ਮੰਨਿਹੁ ਗੁਰੂ ਕੇਰਾ ਗਾਵਹੁ ਸਚੀ ਬਾਣੀ ॥

ਕਹੈ ਨਾਨਕੁ ਸੁਣਹੁ ਸੰਤਹੁ ਕਥਿਹੁ ਅਕਥ ਕਹਾਣੀ ॥੯॥

Āvhu sanṯ pi▫āriho akath kī karah kahāṇī.

Karah kahāṇī akath kerī kiṯ ḏu▫ārai pā▫ī▫ai.

Ŧan man ḏẖan sabẖ sa▫up gur ka▫o hukam mani▫ai pā▫ī▫ai.

Hukam mannihu gurū kerā gāvhu sacẖī baṇī.

Kahai Nānak suṇhu sanṯahu kathihu akath kahāṇī. ||9||

In Essence: Lets us oh Saints speak about the Inexpressible Almighty. Let’s talk about Him; (and try to know) Where He is obtained? (Answer) By surrendering to the Guru completely and obeying the Guru-will, He is obtained.( Therefore) Obey the Guru and sing the praise of Akalpurakh (Gurbani). Nanak says oh Saints! Listen, talk about the Inexpressible Almighty.

The idea of trusting Guru and Akalpurakh is elaborated in the advice the Guru gives in context of attaining Him. The mind cased in doubts will never understand this deep thought about getting connected to Him through the Guru. As we eradicate the doubts by putting full trust in Guru, we see the light. Guru Ji asks us to do what the Guru says. When the mind gets one with the Guru, it is qualified to become one with the Creator. How He, who is inexpressible, can be discussed? Inexpressible is discussed by singing His praises in full trust through the Guru Shabadas. When the mind is ready, through His praise, it gets drenched in His love. What is the order of our Guru? He says to praise Him through Gurbani because it is all about Him? A Sikh understands that Akalpurakh has passed on to us His word through the Guru; therefore, Gurbani is as pure as He is.

As said earlier, in pursuit of following the Guru, doubts can exist. If they do, we degrade our sincerity. It is the trust in Guru and Akalpurakh that decides the destiny of the seeker. The doubts are created by petty intellect; they come through unfaithfulness. Guru Ji warns us very clearly about negative aspect of the intellect that plays games with feeble mind. If one agrees to follow the Guru, one should never dream to envision Him if one deems one’s intellect as a guiding light on the Guru – path. This so called wisdom can create doubts in our pursuit, it can search other ways out to please itself and thus it leads to failure in His pursuit. Remember, if a Guru is followed who has seen him and is trying to help others to see Him, success is eminent; if the success comes through the Guru, why does anybody need one’s own intellect that has failed to realize Him? Guru Ji says that the Creator is not realized through one’s own wisdom. ( On 6, 991 SGGS Mehla 1, 541 SGGS Mehla 4, 962 SGGS,Mehla 5). Same idea about personal wisdom is expressed below:

ਏ ਮਨ ਚੰਚਲਾ ਚਤੁਰਾਈ ਕਿਨੈ ਨ ਪਾਇਆ ॥

ਚਤੁਰਾਈ ਨ ਪਾਇਆ ਕਿਨੈ ਤੂ ਸੁਣਿ ਮੰਨ ਮੇਰਿਆ ॥

ਏਹ ਮਾਇਆ ਮੋਹਣੀ ਜਿਨਿ ਏਤੁ ਭਰਮਿ ਭੁਲਾਇਆ ॥

ਮਾਇਆ ਤ ਮੋਹਣੀ ਤਿਨੈ ਕੀਤੀ ਜਿਨਿ ਠਗਉਲੀ ਪਾਈਆ ॥

ਕੁਰਬਾਣੁ ਕੀਤਾ ਤਿਸੈ ਵਿਟਹੁ ਜਿਨਿ ਮੋਹੁ ਮੀਠਾ ਲਾਇਆ ॥

ਕਹੈ ਨਾਨਕੁ ਮਨ ਚੰਚਲ ਚਤੁਰਾਈ ਕਿਨੈ ਨ ਪਾਇਆ ॥੧੦॥

Ė man cẖancẖlā cẖaṯurā▫ī kinai na pā▫i▫ā.

Cẖaṯurā▫ī na pā▫i▫ā kinai ṯū suṇ man meri▫ā.

Ėh mā▫i▫ā mohṇī jin eṯ bẖaram bẖulā▫i▫ā.

Mā▫i▫ā ṯa mohṇī ṯinai kīṯī jin ṯẖag▫ulī pā▫ī▫ā.

Kurbāṇ kīṯā ṯisai vitahu jin moh mīṯẖā lā▫i▫ā.

Kahai Nānak man cẖancẖal cẖaṯurā▫ī kinai na pā▫i▫ā. ||10||

In Essence: Akalpurakh is not obtained cleverly oh mercurial mind! Listen to me oh mind! Akalpurakh is not obtained with cleverness. This is fascinating Maya, it has deluded the mind. This fascinating Maya is created by Akalpurakh who has given this illusion. (I) sacrifice to that Akalpurakh who has infused this sweet love for Maya (Advice is to turn towards Him who has created it instead of getting attracted to Maya,) Nanak says no one has obtained Him cleverly.

What Guru Ji says above is enough to comprehend the game of Akalpurakh. He plays through Maya (433 SGGS, Mehla 1). In His show, without Maya, there is abyss and emptiness. There is nothing that can keep the soul in the show. Both kinds of mortals play in His show; the ones, who are attracted to the Maya, lose the virtues of attaining Him, and the other ones who remain above the magnetic attraction of His created Maya, attain Him consequently. Above, Guru Ji advises us not to allow our personal wisdom, which hasn’t understood His show, guide the mind to obtain Him; instead, Guru Ji asks to abandon it and follow the Guru advice. People read Gurbani and let their intellect reflect the meaning of Gurbani instead of letting basics of Gurmat do it. If our Guru says that we should let the logic guide our acts, he also says not to bring the logic in to negate what the Guru says as a belief. Wisdom and reason get tainted by outer influences; therefore, it is suggested to follow Guru with open mind, and trust that he definitely will lead to His vision as he has envisioned Him.

Now Guru Ji addresses the issues of attachment that keep the mind away from Akalpurakh. We must understand why Guru Ji questions the attachment we have towards our immediate family. Look at the word “chit Laiai,” it conveys the meaning of one’s mind’s complete association with something that becomes our priority. When we love something or somebody, we also express those feelings through words of praise. Guru Ji, while addressing his followers by addressing his own mind as a follower, is passing a message to us: do not fall in love with anything that doesn’t go with us as we depart from here. Now question is this, how we should deal with our family? If we learn the art of detachment, without falling in love with our family, we can love it, care about it and support it. In other words, detached mind, which is in love with the Creator, remains responsible towards mundane duties. Only the change that occurs while being in His love is that the mind becomes bigger to absorb the whole world in it. For this, the Creator has created “feelings of passion and responsibility;” to understand it, see how birds and animals perform their family duties. Let me give one example of loving something while remaining detached. As we go into the lap of nature, we love the magnificent scene we behold while standing close by it. Don’t we feel that we love it? We do. Do we get attached to it and refuse to leave the scene? No, we walk away eventually. This is what the Guru asks us to do while living in this world: live and love but remain detached. As we hold on to the Eternal Prabh, we can live free of bonds and pains of separation from what we adore too much.

ਏ ਮਨ ਪਿਆਰਿਆ ਤੂ ਸਦਾ ਸਚੁ ਸਮਾਲੇ ॥

ਏਹੁ ਕੁਟੰਬੁ ਤੂ ਜਿ ਦੇਖਦਾ ਚਲੈ ਨਾਹੀ ਤੇਰੈ ਨਾਲੇ ॥

ਸਾਥਿ ਤੇਰੈ ਚਲੈ ਨਾਹੀ ਤਿਸੁ ਨਾਲਿ ਕਿਉ ਚਿਤੁ ਲਾਈਐ ॥

ਐਸਾ ਕੰਮੁ ਮੂਲੇ ਨ ਕੀਚੈ ਜਿਤੁ ਅੰਤਿ ਪਛੋਤਾਈਐ ॥

ਸਤਿਗੁਰੂ ਕਾ ਉਪਦੇਸੁ ਸੁਣਿ ਤੂ ਹੋਵੈ ਤੇਰੈ ਨਾਲੇ ॥

ਕਹੈ ਨਾਨਕੁ ਮਨ ਪਿਆਰੇ ਤੂ ਸਦਾ ਸਚੁ ਸਮਾਲੇ ॥੧੧॥

Ė man pi▫āri▫ā ṯū saḏā sacẖ samāle.

Ėhu kutamb ṯū jė ḏekẖ▫ḏā cẖalai nāhī ṯerai nāle.

Sāth ṯerai cẖalai nāhī ṯis nāl ki▫o cẖiṯ lā▫ī▫ai.

Aisā kamm mūle na kīcẖai jiṯ anṯ pacẖẖoṯā▫ī▫ai.

Saṯgurū kā upḏes suṇ ṯū hovai ṯerai nāle.

Kahai Nānak man pi▫āre ṯū saḏā sacẖ samāle. ||11||

In Essence: Oh my mind! Always contemplate on the Eternal Almighty. This family you behold will not go with you (as you will depart). When it will not depart along with you, why to get attached to it? Never do a deed upon which eventually one has to repent. Listen to the True Guru Instructions, which shall be with you. Nanak says oh dear mind! Always meditate on the Eternal Akalpurakh.

The reference of repenting in above Guru Vaakas is all about our wastage of life in attachment to Maya. When the life ends, being in the attachment, we suffer, but being detached, we remain in joyful state. We enjoy in many situations by not getting attached to many things. When we do that, as we go away leaving behind the enjoyed things, we never turn sad or get anxious to remain in those situations. Understanding “being detached” in His love comes as we follow Guru practically.

Here comes the advice about holding the Creator in the heart. Guru Ji praises Akalpurakh by expressing His infinity and His power of running the worldly show. It is the way to express the Inexpressible Creator. We must believe in His infinite power and control over all. Praise His care taking responsibility. Praise His natural laws, anatomy of the beings and the change which is vital for the world to exist though it has to go through sometimes tragic moments. Praise them all. Such exceptional act of praise occurs if we become sincere in our acts, we give our hearts to Him and then evidently we live in His love. In the proceeding verses, a prayer is offered while putting the mind in His infinity.

ਅਗਮ ਅਗੋਚਰਾ ਤੇਰਾ ਅੰਤੁ ਨ ਪਾਇਆ ॥

ਅੰਤੋ ਨ ਪਾਇਆ ਕਿਨੈ ਤੇਰਾ ਆਪਣਾ ਆਪੁ ਤੂ ਜਾਣਹੇ ॥

ਜੀਅ ਜੰਤ ਸਭਿ ਖੇਲੁ ਤੇਰਾ ਕਿਆ ਕੋ ਆਖਿ ਵਖਾਣਏ ॥

ਆਖਹਿ ਤ ਵੇਖਹਿ ਸਭੁ ਤੂਹੈ ਜਿਨਿ ਜਗਤੁ ਉਪਾਇਆ ॥

ਕਹੈ ਨਾਨਕੁ ਤੂ ਸਦਾ ਅਗੰਮੁ ਹੈ ਤੇਰਾ ਅੰਤੁ ਨ ਪਾਇਆ ॥੧੨॥

Agam agocẖarā ṯerā anṯ na pā▫i▫ā.

Anṯo na pā▫i▫ā kinai ṯerā āpṇā āp ṯū jāṇhe.

Jī▫a janṯ sabẖ kẖel ṯerā ki▫ā ko ākẖ vakẖāṇa▫e.

Ākẖahi ṯa vekẖėh sabẖ ṯūhai jin jagaṯ upā▫i▫ā.

Kahai Nānak ṯū saḏā agamm hai ṯerā anṯ na pā▫i▫ā. ||12||

In Essence: (To Akalpurakh) Oh inaccessible and in apprehensible! Your limits are unknown! Only you know yourself. All the staged show of all beings is your creation; how any one can express you? You speak (through the beings) and take care of the world you have created. Nanak says that you are inaccessible and no one has found your limit.

This is Him, the Creator. He is unknown to our senses; therefore He is inaccessible. He must be praised for His immense power. He must be sung for His care He provides to all. The mind should b e fixed on Him. No one is like Him and no body can express Him fully.

After talking about the infinity and immense power of the Creator, Guru Ji shares another idea about Him. He is sought by many like Devtas and Sages; however, He is realized through a true Guru. Why? It is the true Guru who envisions Him and can enable others to envision Him. He is filled with nectar of eternity. The Guru blesses when a person is ready to obtain divine knowledge about the Creator. In Guru’s refuge, miracle of envisioning the Creator occurs; who have experienced it, he loudly and clearly express it like Kabir Ji, Namdev Ji and other Bhagatas.

ਸੁਰਿ ਨਰ ਮੁਨਿ ਜਨ ਅੰਮ੍ਰਿਤੁ ਖੋਜਦੇ ਸੁ ਅੰਮ੍ਰਿਤੁ ਗੁਰ ਤੇ ਪਾਇਆ ॥

ਪਾਇਆ ਅੰਮ੍ਰਿਤੁ ਗੁਰਿ ਕ੍ਰਿਪਾ ਕੀਨੀ ਸਚਾ ਮਨਿ ਵਸਾਇਆ ॥

ਜੀਅ ਜੰਤ ਸਭਿ ਤੁਧੁ ਉਪਾਏ ਇਕਿ ਵੇਖਿ ਪਰਸਣਿ ਆਇਆ ॥

ਲਬੁ ਲੋਭੁ ਅਹੰਕਾਰੁ ਚੂਕਾ ਸਤਿਗੁਰੂ ਭਲਾ ਭਾਇਆ ॥

ਕਹੈ ਨਾਨਕੁ ਜਿਸ ਨੋ ਆਪਿ ਤੁਠਾ ਤਿਨਿ ਅੰਮ੍ਰਿਤੁ ਗੁਰ ਤੇ ਪਾਇਆ ॥੧੩॥

Sur nar mun jan amriṯ kẖojḏe so amriṯ gur ṯe pā▫i▫ā.

Pā▫i▫ā amriṯ gur kirpā kīnī sacẖā man vasā▫i▫ā.

Jī▫a janṯ sabẖ ṯuḏẖ upā▫e ik vekẖ parsaṇ ā▫i▫ā.

Lab lobẖ ahaŉkār cẖūkā saṯgurū bẖalā bẖā▫i▫ā.

Kahai Nānak jis no āp ṯuṯẖā ṯin amriṯ gur ṯe pā▫i▫ā. ||13||

In Essence: The (Name) Nectar that is searched by Devtas and Sages is obtained through the Guru. My Guru has blessed me and I have obtained the nectar and enshrined the Eternal Almighty in my mind. All being are your creation; there are some persons who hold on to the Guru. Their attachment, greed and conceit are eradicated as they love the True Guru. Nanak says with whom Akalpurakh is pleased, they obtain (His eternal Name) Nectar from the Guru.

Above Guru Ji defines his personal experience, we just need to feel it. All beings are His creation. Many of them are into their personal pursuits; however, there are those who stick to the Guru – teachings. They live as Guru wants them to live. While following their Guru, they eradicate their conceit, attachment and greed. What they like is the True Guru, and they want to be one with the Guru. As they succeed in their mission, they become one with the Creator. How come some people obtain the True Guru and obey the Guru and the rest not? Guru Ji says that it is the Creator who blesses such people. It is seen that people who become one with the Guru and they appear to be misfit because they refuge to blend in the society highly influenced by the Maya.

When the Guru is followed and the conceit, the attachment and the greed are eradicated, the Guru – followers become true devotees of the Creator; indeed, they behave differently; more differently than we can ever understand them completely.

ਭਗਤਾ ਕੀ ਚਾਲ ਨਿਰਾਲੀ ॥

ਚਾਲਾ ਨਿਰਾਲੀ ਭਗਤਾਹ ਕੇਰੀ ਬਿਖਮ ਮਾਰਗਿ ਚਲਣਾ ॥

ਲਬੁ ਲੋਭੁ ਅਹੰਕਾਰੁ ਤਜਿ ਤ੍ਰਿਸਨਾ ਬਹੁਤੁ ਨਾਹੀ ਬੋਲਣਾ ॥

ਖੰਨਿਅਹੁ ਤਿਖੀ ਵਾਲਹੁ ਨਿਕੀ ਏਤੁ ਮਾਰਗਿ ਜਾਣਾ ॥

ਗੁਰ ਪਰਸਾਦੀ ਜਿਨੀ ਆਪੁ ਤਜਿਆ ਹਰਿ ਵਾਸਨਾ ਸਮਾਣੀ ॥

ਕਹੈ ਨਾਨਕੁ ਚਾਲ ਭਗਤਾ ਜੁਗਹੁ ਜੁਗੁ ਨਿਰਾਲੀ ॥੧੪॥

Bẖagṯā kī cẖāl nirālī.

Cẖālā nirālī bẖagṯāh kerī bikẖam mārag cẖalṇā.

Lab lobẖ ahaŉkār ṯaj ṯarisnā bahuṯ nāhī bolṇā.

Kẖanni▫ahu ṯikẖī vālahu nikī eṯ mārag jāṇā.

Gur parsādī jinī āp ṯaji▫ā har vāsnā samāṇī.

Kahai Nānak cẖāl bẖagṯā jugahu jug nirālī. ||14||

In Essence: Devotees of Akalpurakh have a different life (than regular life); as it is different, they tread on very difficult path. They renounce, avarice, covetousness and pride, and don’t talk too much. The path they tread on is sharper than the two edged sword and finer than a hair. (Only) Those who get rid of “self/I – force” (self-conceit) with the blessings of the Guru, their aspirations merge (die) in Almighty. Nanak says through out ages (always), way of His devotees have been different.

As stated above, becoming one with the Guru and the Creator magnifies the display of virtues in His devotees. They appear different obviously as they tread on very difficult path. Let us understand it with an example. Most of the people who claim to be believers of the one Creator hardly try to obtain the virtues of the Creator as going beyond greed, avarice, vice, attachment, lust, anger, conceit and favoritism. The easiest deed they choose is to perform religious rituals because going beyond greed, avarice, vices, attachment, lust, anger, conceit and favoritism is extremely difficult. Contrary to such people, His devotees do that. No wonder they appear different than the frustrated crowd.

Introducing a difficult path of Guru Nanak Dev Ji, Third Nanak further elaborates on it by stressing on getting imbued with the source we all emanate. He shares Guru Nanak Dev Ji’s teachings as he has taken and secured success. He prays to the Creator for us so that we can understand the truth and follow the Guru. Indirectly the Guru is leading us to His Simran. It is an inspiration implied through a genuine prayer; we should not miss Guru – advice at any cost.If our Guru takes us to the door of the Almighty and we fail to knock at it wholeheartedly; indeed, we are very unfortunate.Please remember that to become a part of shared spiritual experience is the blessings of the Creator; missing it is a destined act.

[Part 2, continues] Happy Birth Day of Tenth Nanak !!

G Singh

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

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

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

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

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

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THE CREATOR’S PRESENCE

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None Is Permanent Here

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Sidh Gost Part – 2

SIDH GOST

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Identifying The Creator (Part-I)