GURSOCH-The Gurbani Connection

Pronunciation Of “ੴ ”

By G.Singh in GURBANI ARTICLES

In an article [http://www.iuscanada.com/journal/articles/omkar.pdf] Devinder Singh Chahal PhD, claims that ੴIkkankar/Ekkankar should be pronounced as “Ikk Oh Beant or Ikk Oh Anant,” and openly says that Bhai Gurdas misunderstood it like many other Sikh scholars. He also claims that Guru Nanak Dev doesn’t name the Creator as “Ikk Onkaar/Ekkankar”; obviously in a hurry, he has overlooked all usages of “Ekkankar” in Gurbani in context of the Infinite Creator, and interestingly Dr Chahal gives one quote in this article in which “Ekkankar” is used for the Creator. Even if we agree with him that the Bani “Dakhni Onkaar/Omkaar” has nothing to do with the pronunciation of ੴ, there is another thing, which needs to be pondered over. “ੴ” has been completely written by Guru Nanak Dev and his descendant – Gurus. Most of the vital words Guru Nanak Dev has used in his Bani are interpreted and clarified in Sri Guru Granth Sahib. “ੴEkkankar” is also defined and clarified as well.

If we continue reading Bani “Dakhni Onkaar/Omkaar”, in stanza number 5, Guru Nanak Dev talks about all pervading Creator, and addresses Him as “Ikkankar, which is exactly the guide to pronounce ੴ; let’s look at that first.

ਏਕੋ ਏਕੁ ਕਹੈ ਸਭੁ ਕੋਈ ਹਉਮੈ ਗਰਬੁ ਵਿਆਪੈ ॥

ਅੰਤਰਿ ਬਾਹਰਿ ਏਕੁ ਪਛਾਣੈ ਇਉ ਘਰੁ ਮਹਲੁ ਸਿਞਾਪੈ ॥

ਪ੍ਰਭੁ ਨੇੜੈ ਹਰਿ ਦੂਰਿ ਨ ਜਾਣਹੁ ਏਕੋ ਸ੍ਰਿਸਟਿ ਸਬਾਈ ॥

ਏਕੰਕਾਰੁ ਅਵਰੁ ਨਹੀ ਦੂਜਾ ਨਾਨਕ ਏਕੁ ਸਮਾਈ ॥੫॥

Ėko ek kahai sabẖ ko▫ī ha▫umai garab vi▫āpai.

Anṯar bāhar ek pacẖẖāṇai i▫o gẖar mahal siñāpai.

Parabẖ neṛai har ḏūr na jāṇhu eko sarisat sabā▫ī.

Ėkankār avar nahī ḏūjā Nānak ek samā▫ī. ||5||

In Essence: Though all say the Almighty is but one; however, they remain engrossed in conceit (In fact). If one realizes that the Almighty is the same, who pervades within us and out, only then one can find His home within. Akalpurakh is very close; do not consider Him away, because He is the only one who pervades in the whole world. Nanak says that there is none other than “EKKANKAR ਏਕੰਕਾਰੁ /” who is permeated in all.

Why Guru Nanak Dev is addressing the Creator as “Prabh and Ekkankar”? Isn’t “Prabh” used in Hindu philosophy? Why does the use of “Onkaar” become a big deal then? Why Guru Nanak Dev is using “Prabh” “Ekkankar” together? The Answer is that he stresses on getting our attention on the one Creator regardless the name He is addressed with. As per Dr Chahal’s understanding, the word “Omkaar” belongs to ancient Hindu/ philosophy of Trinity belief! Well, Guru Nanak Dev uses this word by adding number one with it to define the “oneness” of the Creator by negating its usage for other entities through which the Creator was otherwise reduced to human beings; besides, he has no worry if people do not call him original or declare that he has taken these words from such and such source? These things bother to small minds only. His main goal is to lead people to one and only one Creator. Many words used for the Creator in Gurbani are also used in ancient Hindu philosophy in context of various Devtas and deities but that doesn’t bother Guru Nanak Dev and his descendants and Bhagatas of Sri Guru Granth Sahib; obviously we should not think that these words have anything to do with their old usages because their context, in Gurbani, is all pervading Creator not any deity or Devta or other concept in case of Omkaar. If they interpret “Onkaar/Omkaar” for concept of trinity, so be it, Sikhi doesn’t believe in it rather rejects it for One Creator.

Dr Chahal feels that the first stanza of the Bani “Onkaar/Omkaar” states views of the Pundit, whom Guru Nanak Dev encountered in a temple in south of India; that also appears incorrect because whatever is expressed there in the first stanza, is not limited to trinity concept, rather it conveys that the totality of existence of all comes from Onkaar, and then Guru Nanak Dev uses the word “Gurmukh” in context of getting saved [from Maya inflicted world – Ocean]. Guru Nanak also addresses the Creator with numerous names in various places in Gurbani, and he doesn’t care if those names were used earlier by others for their revered entities because he explicitly states that there is no name that can express Him fully [538 SGGS Mehla 1] Literally he addresses Him as “Naao [JapJi] also. Now let’s look at the first stanza of “Dakhni Onkaar/Omkaar” and see if it conveys views of that Pundit Dr Chahal is talking about or of Guru Nanak Dev?

ਓਅੰਕਾਰਿ ਬ੍ਰਹਮਾ ਉਤਪਤਿ ॥ ਓਅੰਕਾਰੁ ਕੀਆ ਜਿਨਿ ਚਿਤਿ ॥

ਓਅੰਕਾਰਿ ਸੈਲ ਜੁਗ ਭਏ ॥ ਓਅੰਕਾਰਿ ਬੇਦ ਨਿਰਮਏ ॥

ਓਅੰਕਾਰਿ ਸਬਦਿ ਉਧਰੇ ॥ ਓਅੰਕਾਰਿ ਗੁਰਮੁਖਿ ਤਰੇ ॥

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

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

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

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

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

In Essence: Brahma was created by Onkaar whom [Onkaar] Brahma cherished in his mind. The mountains and the different yugas have come into existence from Him [Onkaar], He [Onkaar] is the cause of Vedas’ creation [it is just an expression of the concept of His Ordinance] Onkaar saved the world with Shabada [concept of His Grace]. Through Onkaar [with His blessings] Guru – followers were saved [Importance of Guru]. Ponder over and listen about the “word onam” [addressed to Pundit] , this word is for that power that is an essence of whole world. [Obviously Guru Nanak Dev is saying that this word belongs to all pervading Creator not to a certain deity, ponder over it and do not limit it to your thought]

Guru Nanak Dev is addressing those people who write “onam nameh” to idols, and makes it clear that the Brahma well known – Devta was His creation, who kept Akalpurakh in his mind, mountains [earth], ages and Vedas came into existence due to Him [due to His Will], literally Guru Nanak Dev is defining His Hukam/Ordinance. There is the word “Shabad” [Indication is about His grace, which is materialized through Guru] through which many were saved. So it is important to know that whom Pundit addresses “onam nameh”, actually is not “Onkaar/Omkaar”, Pundit is mistaken because Onkaar is the Creator of all including the entity the Pundit pays tribute t; Onkaar is the essence of the whole world. Literally Onkaar gets new meaning by Guru Nanak Dev, no wonder he calls the Creator “Ekkankar” in Stanza number 5. Where is the Pundit’s own point of view here in this stanza? I couldn’t believe what Dr Chahal is saying here. Pundits talk about Brahma and Shiva, and they put liberation in the hands of Devtas unlike Guru’s thought, which rests it on His grace through Guru. Let’s look at the point of view of Dr Chahal who interprets this stanza by deeming it Pundit’s views. He writes in his article:

“In the next four phrases Pundit teaches a few more attributes of Omkar as follows:

ਓਅੰਕਾਰਿ ਬ੍ਰਹਮਾ ਉਤਪਤਿ ॥ ਓਅੰਕਾਰੁ ਕੀਆ ਜਿਨਿ ਚਿਤਿ ॥

ਓਅੰਕਾਰਿ ਸੈਲ ਜੁਗ ਭਏ ॥ ਓਅੰਕਾਰਿ ਬੇਦ ਨਿਰਮਏ ॥

ਓਅੰਕਾਰਿ ਸਬਦਿ ਉਧਰੇ ॥ ਓਅੰਕਾਰਿ ਗੁਰਮੁਖਿ ਤਰੇ ॥

Mountains and different yugas (periods of time) came into existence from Omkar.

Vedas were born from Omkar.

Omkar saved the world through Sabd.

Through Omkar the Guru-oriented swim across (the sea of life) safely.

Here Pundit says that Omkar created mountains, various yugas (periods of time) and Vedas; saves the world and the people with Sabd (word). But in ancient philosophy it is generally accepted that Vedas were written by Brahma. What is the truth?” [Interpretation as per a quote from Devinder Singh Chahal ji’s article]

First of all, Dr Chahal doesn’t feel necessary to interpret the whole stanza when it was very necessary to prove that the views in it are of the Pundit or not; he omits the verses that contain Guru Nanak Dev’s advice. Moreover, Guru oriented [Gurmukh] is not used by Pundits, in their theory the pundit is the guide, in this very Bani in stanza number 22 [As a matter of fact first stanza and stanza 22 have a big relevancy] Guru Nanak Dev again stresses on “Gurmukh”; obviously, “Quote- Through Omkar the Guru-oriented swim across (the sea of life) safely [ above quote interpretation by Dr Chahal]” this is a Gurmat – concept defined repeatedly in Gurbani not by any pundits. The next verses, which are omitted by Dr Devinder Singh Chahal are “ਓਨਮ ਅਖਰ ਸੁਣਹੁ ਬੀਚਾਰੁ ॥ ਓਨਮ ਅਖਰੁ ਤ੍ਰਿਭਵਣ ਸਾਰੁ ॥੧॥ , they [these verses] explicitly make it clear that actually this word “ਓਨਮ ਅਖਰ “ belongs to the power that pervades in all three worlds, so ponder over it, and do not limit it to the deities . Add to it, there is another problem, Dr Chahal first subscribes these words to Pundit then questions his views; just have a look at it, “Quote: But in ancient philosophy it is generally accepted that Vedas were written by Brahma. What is the truth?”

My response to Dr Chahal is this that here the Pundit is not saying that the Vedas were creation of Onkaar, these are Guru Nanak Dev’s views, and I will support this with another quote from Gurbani.

Surprisingly Guru Nanak Dev further defines it by asking the pundit to give up these games of entanglements.

ਸੁਣਿ ਪਾਡੇ ਕਿਆ ਲਿਖਹੁ ਜੰਜਾਲਾ ॥

ਲਿਖੁ ਰਾਮ ਨਾਮ ਗੁਰਮੁਖਿ ਗੋਪਾਲਾ ॥੧॥ ਰਹਾਉ ॥

Suṇ pāde ki▫ā likẖahu janjālā.

Likẖ rām nām gurmukẖ gopālā. ||1|| rahā▫o.

In Essence: Oh Pundit! Why to write this worldly puzzle [entangling views]? Through Guru, write down only the name of all pervading Akalpurakh who is the Care – taker of the world (pause)

Pundit is asked to write only the name of the Care – Taker of the world, Ram. Here Ram and Gopal are used for Akalpurakh. Also note it down that Gopal is also used in Hindu Scriptures and Philosophy; it doesn’t bother Guru Nanak Dev from where the words come, then why would he bother about the word “Onkaar/Omkaar”? Meanings of “Ekkankar” are given in SGGS Gurumukhi English Dictionary and Mahan Kosh in the same manner as Dr Sahib Singh interprets it. Besides, Guru Nanak Dev’s effort is to lead people to one Creator by telling them that He is present all over and is not limited to one body. How can above views be of a Pundit? I would like to quote here Guru Nanak’ Dev’s own words regarding Vedas and other stuff, which contains almost similar idea expressed in the first stanza of Dhakhni Onkaar/Omkaar. In the quote below, Guru Nanak Dev is saying that all people and Yugas are coming from Him, and He by being permeated in His Creation plays all roles, it is on 432 SGGS; obviously they are very much close to the views expressed in the first stanza of Dakhni Onkaar quoted above.

ਚਚੈ ਚਾਰਿ ਵੇਦ ਜਿਨਿ ਸਾਜੇ ਚਾਰੇ ਖਾਣੀ ਚਾਰਿ ਜੁਗਾ ॥

ਜੁਗੁ ਜੁਗੁ ਜੋਗੀ ਖਾਣੀ ਭੋਗੀ ਪੜਿਆ ਪੰਡਿਤੁ ਆਪਿ ਥੀਆ ॥੯॥

Cẖacẖai cẖār veḏ jin sāje cẖāre kẖāṇī cẖār jugā.

Jug jug jogī kẖāṇī bẖogī paṛi▫ā pandiṯ āp thī▫ā. ||9||

In Essence: Who created four Vedas, life from four sources and the four Yugas; He himself has been a Yogi [immaculate] and a Reveler, and a learned scholar [Pundit].

Literally there is nothing without Him as stated in Jap Ji 4 SGGS,

ਜੇਤਾ ਕੀਤਾ ਤੇਤਾ ਨਾਉ ॥

ਵਿਣੁ ਨਾਵੈ ਨਾਹੀ ਕੋ ਥਾਉ ॥

Jeṯā kīṯā ṯeṯā nā▫o.

viṇ nāvai nāhī ko thā▫o.

In Essence: All His Creation is His manifestation; there is no place without Him.

Obviously the first stanza of Bani “Dakhni Onkaar” contains Guru Nanak Dev’s views not of a Pundit views as Dr Chahal claims.

I just wonder how Dr Chahal builds a theory about the way Guru Nanak Dev expresses his views, according to that in the first stanza of Dakhni OnKaar/Omkaar , all words were of the pundits before “Rahao” because Guru Nanak Dev first expresses others views. Indeed, many times Guru Nanak Dev first expresses others views before expressing his own, but it is not applicable in all instances for example take an example of Jap Ji, he doesn’t start it with others point of view; take example of Patti, he doesn’t start it with the views of Pundit either, and in Sidh -Gosht, Guru Nanak Dev doesn’t start the Bani with Yogis views [except later on in form of questions]; so the alone idea that Guru first expresses others views before he expresses his, cannot be applicable in all cases; obviously it is not applicable in Dakhni Onkaar either; we have to look for total concept of Guru Message, if we don’t, certainly we will lead others to misgivings.

A quote from Dr Chahal’s article

“Our further research lead us that the letter open ‘Oora’ means ‘Oh’ in Punjabi-English Dictionary [8] and in Mahan Kosh of BhaiKahn Singh [17]. ‘Oh’ of Punjabi and ‘Oh’ of English means ‘That’ in English [27]. The open end of ‘Oora’has been extended to characterize it as ਬੇਅੰਤ (Beant – Infinite) or ਅਨੰਤ (Anant – Infinite). Thus, it should be pronounced as ਇਕ ਓ ਬੇਅੰਤ (Ek + Oh + Beant) (One Oh ∝ = One and Only, Oh, the Infinite). Or ਇਕ ਓ ਅਨੰਤ (Ek Oh Ananat) as suggested by Harchand Singh of Calgary, Canada suggested that ‘Anant’ isequally good for ‘Beant’. (Personal Communication). Stanzas # 5-7, 9, 11, 23, 29, 31, 34, 35, 46 of the Omkar Bani clearly indicate that the Eternal Entity is One.”

If as per Punjabi English dictionary [8] and Bhai Kahan Singh Kosh [17] open Oorha means “Oh/ meaning “that” in English” then from where the meaning “Beant/ Anant /infinite” is added to it? Is it because of open – ended Oorha? When we read “ਓਹੁ” with open extended Oorha in Gurbani, we understand that it conveys the meaning of “That [which is itself limited in meaning],” how does open ended Oorha start giving meaning of “infinite?” Why some one feels that “ਓ” should be interpreted as “Beant” and “Anant”, what is the base? Why should we conclude that an open “Oorha” not only conveys the meaning of “ਓਹੁ Oh/that,” but also “Beant/Anant/infinite”? By the way where in Sri Guru Granth Sahib “ਓ open Oorha” is used for expressing Creator’s infinity?

Dr Chahal keeps stressing on “oneness” of the Creator through Gurbani quotes, but that is not the issue in the article, it is all about correct articulation of ੴ, use of 1 number with “open Oorha” concludes that there is only one Creator/God/Prabh/ Narrain/Ram/Gopal; moreover, ੴ is not defined by Bhai Gurdas on the basis of “Dhakhni Onkaar or Bani Omkaar;” Regardless whatever way the meaning of Onkaar/Omkaar, Gopal or Ram is interpreted by the Hindu scholars, quite contrary to that, In Sri Guru Granth Sahib, these words are used for the infinite one Creator save for Historical references.

With a quote, Dr Chahal also tries to explain that actually “ਓਹੁ Oh/that” is used in Gurbani for the Creator forgetting that its use is exactly as the word “that” is used in English; let’s look at one of his quote on 930 SGGS, I shall quote the complete stanza number 9 of Dakhni Onkaar

ਉਗਵੈ ਸੂਰੁ ਅਸੁਰ ਸੰਘਾਰੈ ॥ ਊਚਉ ਦੇਖਿ ਸਬਦਿ ਬੀਚਾਰੈ ॥

ਊਪਰਿ ਆਦਿ ਅੰਤਿ ਤਿਹੁ ਲੋਇ ॥ ਆਪੇ ਕਰੈ ਕਥੈ ਸੁਣੈ ਸੋਇ ॥

ਓਹੁ ਬਿਧਾਤਾ ਮਨੁ ਤਨੁ ਦੇਇ ॥ ਓਹੁ ਬਿਧਾਤਾ ਮਨਿ ਮੁਖਿ ਸੋਇ ॥

ਪ੍ਰਭੁ ਜਗਜੀਵਨੁ ਅਵਰੁ ਨ ਕੋਇ ॥ ਨਾਨਕ ਨਾਮਿ ਰਤੇ ਪਤਿ ਹੋਇ ॥੯॥

Ugvai sūr asur sangẖārai. Ūcẖa▫o ḏekẖ sabaḏ bīcẖārai.

Ūpar āḏ anṯ ṯihu lo▫e. Āpe karai kathai suṇai so▫e.

Oh biḏẖāṯā man ṯan ḏe▫e. Oh biḏẖāṯā man mukẖ so▫e.

Parabẖ jagjīvan avar na ko▫e. Nānak nām raṯe paṯ ho▫e. ||9||

In Essence: As the divine light shines in the mortal, he kills the negative forces within; by contemplating Guru Shabad, he sees the highest One Creator who has been present from the beginning and will be to the end throughout the whole world. (That person also understands that) The Almighty Himself speaks and listens through others; that [That, who is that? Answer: Who speaks and listens through others; this answer follows in the next use of “that” as well] destiny – Creator is the Giver of soul and body. That [same] destiny – Creator is in the mind and on mouth[of His devotee]. Almighty is the life of the world, without Him there is none other. Nanak says only through getting drenched in His name, one can obtain honor.

Look carefully, in the stanza quoted above, there is a continuity of ideas. First importance of Guru – imparted – knowledge is expressed, then it is clarified that through Guru, Eternal Creator is known. Guru also tells that through mediums [others] the Creator speaks and listens to [idea of His being permeated in all], then like the use of English word “that” “Oh” is used because, talk about Him is continued. So here this use of “Oh” doesn’t mean it is used as ਓ in ੴ

No scholar, as far as I know, has come to a conclusion that “Onkaar” as used in Dakhni Onkaar/Omkaar should be a base to pronounce ੴ correctly, or somehow use of “Onkaar/Omkaar” in Dakhani Onkaar sets up an example to pronounce “ਓ” as Onkaar; as a matter of fact, it is completely written in its articulation – form by Guru Nanak Dev himself, that is why Sikhs pronounce it as “Ikkankaar/ Ikkonkar/Ekkankar”. There is no support in Gurbani to pronounce ੴ as “Ikk Oh Beant or Ikk Oh Anant; contrary to that “ੴ” is written as “Ekkankar” throughout Sri Guru Granth Sahib. I quote here Fifth Nanak literally defining ੴ as Prabh,
On 276 SGGS

ਕਈ ਕੋਟਿ ਖਾਣੀ ਅਰੁ ਖੰਡ ॥ ਕਈ ਕੋਟਿ ਅਕਾਸ ਬ੍ਰਹਮੰਡ ॥

ਕਈ ਕੋਟਿ ਹੋਏ ਅਵਤਾਰ ॥ ਕਈ ਜੁਗਤਿ ਕੀਨੋ ਬਿਸਥਾਰ ॥

ਕਈ ਬਾਰ ਪਸਰਿਓ ਪਾਸਾਰ ॥ ਸਦਾ ਸਦਾ ਇਕੁ ਏਕੰਕਾਰ ॥

ਕਈ ਕੋਟਿ ਕੀਨੇ ਬਹੁ ਭਾਤਿ ॥ ਪ੍ਰਭ ਤੇ ਹੋਏ ਪ੍ਰਭ ਮਾਹਿ ਸਮਾਤਿ ॥

ਤਾ ਕਾ ਅੰਤੁ ਨ ਜਾਨੈ ਕੋਇ ॥ ਆਪੇ ਆਪਿ ਨਾਨਕ ਪ੍ਰਭੁ ਸੋਇ ॥੭॥

Ka▫ī kot kẖāṇī ar kẖand. Ka▫ī kot akās barahmand.

Ka▫ī kot ho▫e avṯār. Ka▫ī jugaṯ kīno bisthār.

Ka▫ī bār pasri▫o pāsār. Saḏā saḏā ik ekankār.

Ka▫ī kot kīne baho bẖāṯ. Parabẖ ṯe ho▫e parabẖ māhi samāṯ.

Ŧā kā anṯ na jānai ko▫e. Āpe āp Nānak parabẖ so▫e. ||7||

In Essence: There have been many millions of various lives and realms, many millions of skies and cosmos, many millions births of beings, thus in many ways the Creator has unfolded, many times He expended His expansion, forever and ever, He has been only the one Creator [Ekkankar]. Many millions of kinds of creation He created, all emanate from Prabh and merge in Him eventually. No one knows His limits; Nanak says Akalpurakh is all by Himself.

Above the concept of Ekkankar is expressed in detail , in no way Ikkankar or Ekkankar has any limit like of trinity concept. Still it is used in context of Prabh, the Creator.

Bhai Gurdas actually rightful way explains why Guru Nanak Dev uses “1”with “OOrha” without guessing unlike others. Bhai Gurdas writes:

“ਏਕਾ ਏਕੰਕਾਰੁ ਲਿਖਿ ਦੇਖਾਲਿਆ ।

Aykaa aykankaaruz|ikhi daykhaaliaa

By writing 1 (One number) in the beginning, Ekkankar is defined as the one only [This is the right pronunciation of ੴ]

ਊੜਾ ਓਅੰਕਾਰੁ ਪਾਸਿ ਬਹਾਲਿਆ ।

Oorhaa aoankaaru paasi bahaaliaa

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

ਸਤਿ ਨਾਮੁ ਕਰਤਾਰੁ ਨਿਰਭਉ ਭਾਲਿਆ ।

Sati naamu karataaru nirabhau bhaaliaa

The True Name of fearless Creator is made understood.

ਨਿਰਵੈਰਹੁ ਜੈਕਾਰੁ ਅਜੂਨਿ ਅਕਾਲਿਆ ।

niravairahu jaikaaru ajooni akaaliaa

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

Bhai Gurdas leaves no doubt about the pronunciation and meaning of Mool Mantra, and he hasn’t misunderstood it at all as Dr Chahal claims because as we go through Sri Guru Granth Sahib, we will find the use of “Ekkankar” just as we understand the meaning of ੴ by Gurus including Guru Nanak Dev on 30, 53, 85, 189, 222,227, 276, 284, 294, 296, 381, 507, 608, 688, 736, 782,, 821, 838, 901, 904, 905, 916, 930, 999,1034 and 1039, SGGS.

So Bhai Gurdas gets help from Gurbani/in Guru’s own words only. What Bhai Gurdas has written about it, is genuine and above all guesses, he is very much aware of what he is saying, it would be highly unlikely that he wouldn’t have asked Guru Arjun Dev Ji about the pronunciation of ੴ as Dr Chahal declares him incorrect solely depending on his own guesses.

“Sikhi/ is a way of living in Creator’s love” well defined through Sri Guru Granth Sahi; it has nothing to do with previous faiths or philosophies; if Parma Nanda or other individuals want to claim that Guru Nanak Dev has no new knowledge [as per an article of Dr Chahal], it is their problem; in “Sattyarth”, Arrya Smaji Daya Nand calls Guru Nanak Dev “an atheist” because such people’s egoist agenda is to tell the world that they found the Creator first, and they never realized that there could have been civilizations, which existed before Hindus, and could have been destroyed thousands years before them. Still unknown civilizations are buried out there, we would never find to what spiritual peak people might have reached. Knowledge of the Creator comes to those upon whom He bestows His grace; it might have come to many another parts of the planet as well. Clouding enlightened ones’ views becomes agenda of those who are diseased with conceit. Look at an eminent Sikh Historian Khushwant Singh; he considers the word “Ram” “Seeta” used in Jap Ji for Ram Chandra ji and Seeta Ji. All other Names like Krishn, Braham, Narrain used for all pervading “Ikkankar”in Sri Guru Granth Sahib, are interpreted by such kind of people as Hindu – Gods or concept of Gods. We cannot stop fundamentalist – Hindus or people with such agenda calling Sikhs Hindus though openly Fifth Nanak declares that Sikhs are not Hindu [1136 SGGS]. Who are they to judge this path anyway when Fifth Nanak explains once for all that Guru Nanak – path is neither Hinduism nor Islam? This declaration is right there in Sri Guru Granth Sahib but they don’t accept it, and keep playing with the words; it is their psychiatric – games; Sikhs know that they cannot, and they don’t worship idols or believe in any of them. By guessing and giving new meanings to ੴ by articulating it differently is nothing but a muscular game of mind. What Dr Sahib Singh ji says about the meaning of “Kaar” in context of “Ekkankar” sounds right as we see Guru Nanak Dev and his descendants using “Ekkankar” as “all continuously pervading power”? Dr Chahal’s questioning him by saying that he [Dr Sahib Singh] interprets “Kaar” as “continuous” but also he interprets “Kaar” as work; therefore he is wrong, is very unfair commentary. Should we believe now that one word conveys only one meaning because Dr Chahal says so? When Dr Sahib Singh quotes “Sanskrit word” he defines it as it is interpreted in Sanskrit but when “Kaar” is used in context of “work” he uses it in that sense, how anyone can prove him wrong, what is the base? Is it that “one word has one meaning” technique that should be a base to understand a language?

Talking about originality of Guru Nanak Dev, there is no evidence that any one ever used “Ekkankar” before, so that is original, If we take Parma Nanda’s own words and accept that Guru Nanak Dev has added one [number] with Omkaar/Onkaar to express “oneness” of Onkaar, it becomes more clear that all Hindu Seers before Guru Nanak Dev were wrong, because they failed to define Creator’s oneness, isn’t it originality? Guru Nanak Dev is not interested in who is the first to know Him, he doesn’t question all the prevailed Hindu and Ibrahim – faiths; however, it is the mountain of hypocrisy in all faiths he questions. If “Onkaar” comes from ancient belief, Guru also informs us that in the Vedas, worshipping of the Creator is indicated, but people have forgotten [919 SGGS]. I strongly feel that Bhai Gurdas, Dr Sahib Singh and other Scholars are not incorrect in defining “ੴ/ as “Ekkankar/Ikkankaar” but Dr Chahal.

Humbly

G Singh

gursoch@yahoo.com

Reference:

Sri Guru Granth Sahib [SGGS]
Guru Granth Sahib Darpan: By Dr Sahib Singh
Sri Guru Granth Sahib Kosh:By Bhai Veer Singh
Mahankosh By Kahn Singh Nabha
Search Gurbani.com Bhai Gurdas Vaaran

Beloved Ikkankaar Of Gurus And Bhagatas

By G.Singh in GURBANI ARTICLES

Guru Nanak Dev Ji’s parents were Hindus and they tried to raise him as a Hindu; however, it was not destiny of Guru Nanak Dev Ji to accept prevailed convictions and rituals of any prevailed faith to please the Creator who was reduced to the level of human beings by different prevailed faiths and sects. He flatly refused to tread on a path based on the thoughts of those who were themselves victim of a stormy – force of Maya. He talks about it all through his Gurbani. Directly inspired by the Creator, he started bringing people back to the Creator. His decedents Fifth Nanak had to declare that Nanak – House had/has nothing to do with the prevailed religions like Hinduism and Islam [1136 SGGS]. Guru – followers kept treading victoriously on the path Guru Nanak Dev Ji introduced. Nostalgia of Hinduism kept hanging in newly converts through out the times of Tenth Nanak [and afterward as well]; that was the reason why he arranged translation of old scriptures for Guru Nanak Dev Ji’s followers to make them realized the fact that their Guru was/is/will be not those scriptures but Guru Nanak Dev Ji. Tenth Nanak taught them self defense because lawlessness behavior of then government officials was scaring the people. History verifies that all “offerings” presented to Nanak – House used to be reported to Mughal – Government as “a loot”. As per given advice by fundamentalists, Jahangir started feeling a direct threat from Fifth Nanak as per his own words and ordered execution of Fifth Nanak. Sixth Nanak foresaw forthcoming suppression and started training his followers to face the tyranny fearlessly. Tenth Nanak continued that campaign. If any person tries to look at the battles Gurus fought, he/she can clearly see that those battles were fought against the attackers not against any religion or sect or to occupy any land.. There is not a single Historian, Sikh or Non Sikh who could prove it otherwise. Basic point that needs to be understood is that “Guru bears neither animosity nor intends to establish worldly empire; he is committed to impart divine teachings even when practicing of self defense becomes necessary”. This self-defense built “fearlessness” in the psyche of Sikhs; physical attacks on Sikhs were stopped at one time in the History as Sikhs started occupying lands after winning over the battles they fought [This is the way the world plays and this is the way He runs His Show]. The opponents of Nanak – House used other tactics too to negate influence of Sikhi on the people. One of that tactics was to interpret words used in Gurbani in a way that it should appear that Sikhi is just a part of Hinduism, the idea which is itself based on a flat lie if it is analyzed through Gurbani-proof. Khuswant Singh who translated Jap Ji which is filled with flaws, obviously failed to understand what Guru Nanak has tried to say in Jap Ji; bombastic language may impress some readers but it doesn’t mean it helps to translate Gurbani perfectly; no wonder he did a disservice to Sikhi by calling it “offshoot” of Hinduism as per his understanding of Gurbani, he couldn’t see “Ram” word used in Jap Ji for “all pervading Creator and “seeta” as “stitched to” but attached both words to Ram Chandara ji and Seeta ji. That was enough to confuse Sikhs. Arya -Smaji Daya Nand spoke very ill of Guru Nanak because like Jahangir, he felt Sikhi a great threat to Hinduism which was also an illusion based on fear of more conversion. Sikhi was not, is not and will not be threat to any religion because it accepts all religions as a will of Akalpurakh. Today through various ways some fundamentalist – organizations are trying to negate Sikhi influence on new generation, some of them state openly that Tenth Nanak revered Devi or Shiva. Sitting on Guru Nanak’s spiritual throne that advocates worshiping of One Creator, while imparting Guru Nanak’s teachings to his followers, how suddenly can Tenth Nanak become nostalgic to Devi Devtas who were merely the Creation of the Creator? Lies are always lies, Sikhi is not about Devi Devtas, or ritualism’s or to trash what other people adore as God or prophets; it is a way of life by falling in love with only one Creator who Creates all, and it further makes it clear that not only the Creator allows Maya and its illusions rule the minds of people but also He blesses some persons to turn solely towards Him. According to Sikhi, no religion or sect needs to be trashed or criticized because they are there as per His Ordinance. Whatever questions are raised in Gurbani about established rituals and convictions or traditions of different faiths, they are simply used to clarify the difference between a real devotee of the Creator and the person who is under three folds of Maya, nothing more than that is said. For example if worship of one God was introduced in Vedas a long time ago then why that advice was buried under deity-worship? Only that is questioned in Gurbani not the Vedas. Shouldn’t the Veda –knowledge about “His being one all pervading” be put in practice? This is what is implied through those references. We as Sikhs should only believe in what Sri Guru Granth Sahib says because Tenth Nanak has led us to our Shabada – Guru. Whatever is said by any other revered Sikh or revered Baba Ji, must be in align with Sri Guru Granth Sahib, if it is not, it shouldn’t be weighed much because our ultimate Guru is our Shabad – Guru as per Tenth Nanak who sat on Guru Nanak’s spiritual throne and imparted what first Nanak says in his Bani. Guru stresses on one thing repeatedly, and that is to focus on our source and our source is our Creator and He is beyond birth and death. Trashing other religions or faiths or ridiculing their seers and prophets on Sikh – sites or in speeches by Sikhs should never be practiced; if any one does so, it is not Sikhi because this is what I have learned through studying Gurbani in depth. Guru ji has taught us to ignore what doesn’t align with Guru thought and not to become judges of any one [4, 29, 88, 219,274 631 SGGS]. I still regret if ever I said some words against any faith or seers/ prophets. It was now my understanding that I was not following Gurbani rightful way at the time I gave any negative comments.

Some Scholars did disservice To Bhagatas by declaring them “the devotees of established Devtas” by ignoring their [of Bhagatas] repeated statements “We worship who pervades everywhere”. Dr Sahib Singh Ji has done a wonderful job by proving that all Bhagatas were indeed devotees of one Creator, “Ikkankaar”, and He is the one who is, in the Bani of Bhagatas, addressed by many names; some people just have attached those “names” to Devtas forgetting that openly Bhagatas declare that their beloved Creator pervades all over. Those scholars, in my views, have no regards for Fifth Nanak who added Bani of Bhagatas in Sri Guru Granth Sahib after finding it very much aligned with Guru Nanak – thought which is centered at only One Creator who is all pervading, beyond birth and death and who is from Himself [Japji]. If one fails to understand repeated confession of Bhagatas, I feel, he or she should ask others as well before declaring their own judgments on Bhagatas of Sri Guru Granth Sahib. Today I am elaborating on a Shabada of Bhagat Ravidas Ji and Namdev Ji, the Shabadas are not about falling for His “Sargun/with form” but for His “Nirgun/Formless” who is invisible; their views in these Shabadas regarding for whom they fall for, are crystal clear and they are really an inspiration to others. For a beginner, a True Guru, who has envisioned Him and can show Him to others as well, is needed but there is no need to meditate on His Sargun form; this Shabada is on 1167 SGGS, in Raag Bhairo

ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥

Ik▫oaŉkār saṯgur parsāḏ.

There is only one Akalpurakh through Guru Blessings He is obtained

ਬਿਨੁ ਦੇਖੇ ਉਪਜੈ ਨਹੀ ਆਸਾ ॥ ਜੋ ਦੀਸੈ ਸੋ ਹੋਇ ਬਿਨਾਸਾ ॥

ਬਰਨ ਸਹਿਤ ਜੋ ਜਾਪੈ ਨਾਮੁ ॥ ਸੋ ਜੋਗੀ ਕੇਵਲ ਨਿਹਕਾਮੁ ॥੧॥

Bin ḏekẖe upjai nahī āsā. Jo ḏīsai so ho▫e bināsā.

Baran sahiṯ jo jāpai nām. So jogī keval nihkām. ||1||

In Essence: Without seeing Akalpurakh, longing for Him doesn’t develop within; whatever is visible is bound to perish. The one who expresses His virtues and utter His Name, that person is immaculate yogi.

Above, Bhagat Ravidas points out the truth we all face, it is the truth about His being invisible, and the truth about His being permeated in all and we often ignore the later truth and become victim or advocate of hatred. Whatever is seen is destined to perish, so how to get attached to Him who is invisible, answer is given here by stating that one who becomes immaculate and utters His Name, enjoys that longing for Him developed within. It is not necessary to see Him sitting right in front of us.

ਆਸਾ = (ਪਾਰਸ-ਪ੍ਰਭੂ ਨਾਲ ਛੋਹਣ ਦੀ) ਤਾਂਘ। ਬਰਨ = ਵਰਣਨ, ਪ੍ਰਭੂ ਦੇ ਗੁਣਾਂ ਦਾ ਵਰਣਨ, ਸਿਫ਼ਤਿ-ਸਾਲਾਹ। ਸਹਿਤ = ਸਮੇਤ। ਜਾਪੈ = ਜਪਦਾ ਹੈ। ਨਿਹਕਾਮੁ = ਕਾਮਨਾ-ਰਹਿਤ, ਵਾਸ਼ਨਾ-ਰਹਿਤ।੧।

(ਪਰ ਪਾਰਸ-ਪ੍ਰਭੂ ਦੇ ਚਰਨ ਛੋਹਣੇ ਸੌਖਾ ਕੰਮ ਨਹੀਂ ਹੈ, ਕਿਉਂਕਿ ਉਹ ਇਹਨਾਂ ਅੱਖਾਂ ਨਾਲ ਦਿੱਸਦਾ ਨਹੀਂ ਹੈ, ਤੇ) ਉਸ ਨੂੰ ਵੇਖਣ ਤੋਂ ਬਿਨਾ (ਉਸ ਪਾਰਸ-ਪ੍ਰਭੂ ਦੇ ਚਰਣ ਛੋਹਣ ਦੀ) ਤਾਂਘ ਪੈਦਾ ਨਹੀਂ ਹੁੰਦੀ, (ਇਸ ਦਿੱਸਦੇ ਸੰਸਾਰ ਨਾਲ ਹੀ ਮੋਹ ਬਣਿਆ ਰਹਿੰਦਾ ਹੈ,) ਤੇ, ਇਹ ਜੋ ਕੁਝ ਦਿੱਸਦਾ ਹੈ ਇਹ ਸਭ ਨਾਸ ਹੋ ਜਾਣ ਵਾਲਾ ਹੈ। ਜੋ ਮਨੁੱਖ ਪ੍ਰਭੂ ਦੇ ਗੁਣ ਗਾਂਦਾ ਹੈ, ਤੇ, ਪ੍ਰਭੂ ਦਾ ਨਾਮ ਜਪਦਾ ਹੈ, ਸਿਰਫ਼ ਉਹੀ ਅਸਲ ਜੋਗੀ ਹੈ ਤੇ ਉਹ ਕਾਮਨਾ-ਰਹਿਤ ਹੋ ਜਾਂਦਾ ਹੈ।੧।

ਪਰਚੈ ਰਾਮੁ ਰਵੈ ਜਉ ਕੋਈ ॥

ਪਾਰਸੁ ਪਰਸੈ ਦੁਬਿਧਾ ਨ ਹੋਈ ॥੧॥ ਰਹਾਉ ॥

Parcẖai rām ravai ja▫o ko▫ī.

Pāras parsai ḏubiḏẖā na ho▫ī. ||1|| rahā▫o.

In Essence: [Stress is on getting involved with All pervading Akalpurakh] If one utters the Name of Akalpurakh, his/her mind gets involved with Him, thus when one comes contact with Him, gets rid of duality just as with the touch of philosopher’s stone, iron becomes gold. Pause

Bhagat ji expresses about powerful impact of Him on someone who gets involved with Him. When our attention is totally divided into many folds, what seriousness we can put in our efforts of meditating on Him? It is not necessary to see Him sitting before us in a little human form; instead our minds should be fixed on Him as an infinite power. Our minds should be totally involved with Him without any doubt or duality. Actually duality leads to physical form to contemplate on, if it is not there, pure love for Him leads to the peak of spirituality.

ਪਰਚੈ = ਪਰਚ ਜਾਂਦਾ ਹੈ, ਗਿੱਝ ਜਾਂਦਾ ਹੈ, ਅਮੋੜ-ਪੁਣੇ ਵਲੋਂ ਹਟ ਜਾਂਦਾ ਹੈ, ਵਿਕਾਰਾਂ ਵਲੋਂ ਹਟ ਜਾਂਦਾ ਹੈ। ਜਉ = ਜਦੋਂ। ਪਰਸੈ = ਛੁੰਹਦਾ ਹੈ।੧।ਰਹਾਉ।

ਜਦੋਂ ਕੋਈ ਮਨੁੱਖ ਪਰਮਾਤਮਾ ਦਾ ਨਾਮ ਸਿਮਰਦਾ ਹੈ ਤਾਂ ਉਸ ਦਾ ਮਨ ਪ੍ਰਭੂ ਵਿਚ ਪਰਚ ਜਾਂਦਾ ਹੈ; ਜਦੋਂ ਪਾਰਸ-ਪ੍ਰਭੂ ਨੂੰ ਉਹ ਛੁੰਹਦਾ ਹੈ (ਉਹ, ਮਾਨੋ, ਸੋਨਾ ਹੋ ਜਾਂਦਾ ਹੈ), ਤੇ, ਉਸ ਦੀ ਮੇਰ-ਤੇਰ ਮੁੱਕ ਜਾਂਦੀ ਹੈ।੧।ਰਹਾਉ।

ਸੋ ਮੁਨਿ ਮਨ ਕੀ ਦੁਬਿਧਾ ਖਾਇ ॥ ਬਿਨੁ ਦੁਆਰੇ ਤ੍ਰੈ ਲੋਕ ਸਮਾਇ ॥

ਮਨ ਕਾ ਸੁਭਾਉ ਸਭੁ ਕੋਈ ਕਰੈ ॥ ਕਰਤਾ ਹੋਇ ਸੁ ਅਨਭੈ ਰਹੈ ॥੨॥

So mun man kī ḏubiḏẖā kẖā▫e. Bin ḏu▫āre ṯarai lok samā▫e.

Man kā subẖā▫o sabẖ ko▫ī karai. Karṯā ho▫e so anbẖai rahai. ||2||

In Essence: That person is real Rishi [Silent sage] who eradicates duality from his mind and merges in the Formless Creator but present in three worlds. All follow their own minds and behave accordingly but who becomes like the Creator [immaculate/above Maya influences], becomes fearless.

Bhagat ji is talking about a real sage who eradicates duality, in other words, there should be love only for Akalpurakh in the heart, and to merge with the Formless Prabh whose light is present in three worlds, duality must be eradicated. [Do you see any sign of Bhagata Ji referring to a Devta?] Here is a hint towards our tragedy of not concentrating on Him; it is our own conceit that dominates our behavior and that is not which helps us to realize Him, we should adopt virtues as He has like being above anger, lust, greed, attachment and conceit. Devtas are creation of the Creator; then why not we should turn to Him who creates all and takes care of them, and who is eternal unlike any other entity that came and left this planet as per His Will.

ਖਾਇ = ਖਾ ਜਾਂਦਾ ਹੈ, ਮੁਕਾ ਦੇਂਦਾ ਹੈ। ਦੁਬਿਧਾ = ਦੁਚਿੱਤਾ-ਪਨ, ਮੇਰ-ਤੇਰ, ਪ੍ਰਭੂ ਨਾਲੋਂ ਵਖੇਵਾਂ। ਤ੍ਰੈਲੋਕ = ਤਿੰਨਾਂ ਲੋਕਾਂ ਵਿਚ ਵਿਆਪਕ ਪ੍ਰਭੂ ਵਿਚ। ਬਿਨੁ ਦੁਆਰੇ = ਜਿਸ ਪ੍ਰਭੂ ਦਾ ਦਸ ਦੁਆਰਿਆਂ ਵਾਲਾ ਸਰੀਰ ਨਹੀਂ ਹੈ। ਸਭੁ ਕੋਈ = ਹਰੇਕ ਜੀਵ। ਕਰਤਾ ਹੋਇ = (ਨਾਮ ਸਿਮਰਨ ਵਾਲਾ ਮਨੁੱਖ) ਕਰਤਾਰ ਦਾ ਰੂਪ ਹੋ ਜਾਂਦਾ ਹੈ। ਅਨਭੈ = ਭੈ-ਰਹਿਤ ਅਵਸਥਾ ਵਿਚ।੨।

(ਨਾਮ ਸਿਮਰਨ ਵਾਲਾ) ਉਹ ਮਨੁੱਖ (ਅਸਲ) ਰਿਸ਼ੀ ਹੈ, ਉਹ (ਨਾਮ ਦੀ ਬਰਕਤਿ ਨਾਲ) ਆਪਣੇ ਮਨ ਦੀ ਮੇਰ-ਤੇਰ ਮਿਟਾ ਲੈਂਦਾ ਹੈ, ਤੇ, ਉਸ ਪ੍ਰਭੂ ਵਿਚ ਸਮਾਇਆ ਰਹਿੰਦਾ ਹੈ ਜਿਸ ਦਾ ਕੋਈ ਖ਼ਾਸ ਸਰੀਰ ਨਹੀਂ ਹੈ। (ਜਗਤ ਵਿਚ) ਹਰੇਕ ਮਨੁੱਖ ਆਪੋ ਆਪਣੇ ਮਨ ਦਾ ਸੁਭਾਉ ਵਰਤਦਾ ਹੈ (ਆਪਣੇ ਮਨ ਦੇ ਪਿੱਛੇ ਤੁਰਦਾ ਹੈ; ਪਰ ਨਾਮ ਸਿਮਰਨ ਵਾਲਾ ਮਨੁੱਖ ਆਪਣੇ ਮਨ ਦੇ ਪਿੱਛੇ ਤੁਰਨ ਦੇ ਥਾਂ, ਨਾਮ ਦੀ ਬਰਕਤਿ ਨਾਲ) ਕਰਤਾਰ ਦਾ ਰੂਪ ਹੋ ਜਾਂਦਾ ਹੈ, ਤੇ, ਉਸ ਅਵਸਥਾ ਵਿਚ ਟਿਕਿਆ ਰਹਿੰਦਾ ਹੈ ਜਿੱਥੇ ਕੋਈ ਡਰ ਭਉ ਨਹੀਂ।੨।

ਫਲ ਕਾਰਨ ਫੂਲੀ ਬਨਰਾਇ ॥ ਫਲੁ ਲਾਗਾ ਤਬ ਫੂਲੁ ਬਿਲਾਇ ॥

ਗਿਆਨੈ ਕਾਰਨ ਕਰਮ ਅਭਿਆਸੁ ॥ ਗਿਆਨੁ ਭਇਆ ਤਹ ਕਰਮਹ ਨਾਸੁ ॥੩॥

Fal kāran fūlī banrā▫e. Fal lāgā ṯab fūl bilā▫e.

Gi▫ānai kāran karam abẖi▫ās. Gi▫ān bẖa▫i▫ā ṯah karmah nās. ||3||

In Essence: The vegetation blooms to produce fruit but as it is materialized, the flowers decay [Please note down the comparison of existence of flowers to bring fruits and the deeds in concept of obtaining divine knowledge]; to obtain divine knowledge repeated efforts are made but when divine knowledge is obtained all interest in deeds ends.

As one realizes Akalpurakh, all interest in worldly acts, ceases. Is there any hint of at promoting special religious efforts to obtain Him? In fact, efforts will supposedly be ended if Braham Gyan [Divine knowledge about the Creator] is obtained, does this “Karam Abhyaas is necessary? Ravidas ji answers that there is only one Karam Abhyaas/deed and that is to “utter His Naam by becoming immaculate”, this is explicitly stated in the last Vaakas of this Shabada. If a person achieves the goal of realizing Him, his/her interest in worldly deeds goes away. Why? When the mind is in bliss after having that goal obtained, it doesn’t desire any other goal.

Flowers of vegetation indicate about the forthcoming fruits, flowers become ready to decay for the fruits, when the mind becomes ready for Him, conceit and other negative forces go away, and goal is obtained and then no “Abhyaas” of any thing is needed, the mind settles stably in His love. Dr Sahib Singh discusses a vast application in context of “ਕਰਮਹ ਨਾਸੁ / karmah nās”, it is also true because by having that Braham Gyaan, the acts triggered by the interest of Sansari/worldly people, are ended.

ਕਾਰਨ = ਵਾਸਤੇ। ਬਨਰਾਇ = ਬਨਸਪਤੀ। ਫੂਲੀ = ਫੁੱਲਦੀ ਹੈ, ਖਿੜਦੀ ਹੈ। ਬਿਲਾਇ = ਦੂਰ ਹੋ ਜਾਂਦਾ ਹੈ। ਕਰਮ = ਦੁਨੀਆ ਦੀ ਕਿਰਤ-ਕਾਰ। ਅਭਿਆਸੁ = ਮੁੜ ਮੁੜ ਕਰਨਾ। ਕਰਮ ਅਭਿਆਸੁ = ਦੁਨੀਆ ਦੀ ਰੋਜ਼ਾਨਾ ਕਿਰਤ-ਕਾਰ। ਗਿਆਨੈ ਕਾਰਨ = ਗਿਆਨ ਦੀ ਖ਼ਾਤਰ, ਪ੍ਰਭੂ ਵਿਚ ਪਰਚਣ ਦੀ ਖ਼ਾਤਰ, ਉੱਚੇ ਜੀਵਨ ਦੀ ਸੂਝ ਵਾਸਤੇ, ਜੀਵਨ ਦਾ ਸਹੀ ਰਸਤਾ ਲੱਭਣ ਲਈ। ਤਹ = ਉਸ ਅਵਸਥਾ ਵਿਚ ਅੱਪੜ ਕੇ। ਕਰਮਹ ਨਾਸੁ = ਕਰਮਾਂ ਦਾ ਨਾਸ, ਕਿਰਤ-ਕਾਰ ਦਾ ਨਾਸ, ਕਿਰਤ-ਕਾਰ ਦੇ ਮੋਹ ਦਾ ਨਾਸ।੩।

(ਜਗਤ ਦੀ ਸਾਰੀ) ਬਨਸਪਤੀ ਫਲ ਦੇਣ ਦੀ ਖ਼ਾਤਰ ਖਿੜਦੀ ਹੈ; ਜਦੋਂ ਫਲ ਲੱਗਦਾ ਹੈ ਫੁੱਲ ਦੂਰ ਹੋ ਜਾਂਦਾ ਹੈ। ਇਸੇ ਤਰ੍ਹਾਂ ਦੁਨੀਆ ਦੀ ਰੋਜ਼ਾਨਾ ਕਿਰਤ-ਕਾਰ ਗਿਆਨ ਦੀ ਖ਼ਾਤਰ ਹੈ (ਪ੍ਰਭੂ ਵਿਚ ਪਰਚਣ ਲਈ ਹੈ, ਉੱਚ-ਜੀਵਨ ਦੀ ਸੂਝ ਲਈ ਹੈ), ਜਦੋਂ ਉੱਚ-ਜੀਵਨ ਦੀ ਸੂਝ ਪੈਦਾ ਹੋ ਜਾਂਦੀ ਹੈ ਤਾਂ ਉਸ ਅਵਸਥਾ ਵਿਚ ਅੱਪੜ ਕੇ ਕਿਰਤ-ਕਾਰ ਦਾ (ਮਾਇਕ ਉੱਦਮਾਂ ਦਾ) ਮੋਹ ਮਿਟ ਜਾਂਦਾ ਹੈ।੩।

ਘ੍ਰਿਤ ਕਾਰਨ ਦਧਿ ਮਥੈ ਸਇਆਨ ॥ ਜੀਵਤ ਮੁਕਤ ਸਦਾ ਨਿਰਬਾਨ ॥

ਕਹਿ ਰਵਿਦਾਸ ਪਰਮ ਬੈਰਾਗ ॥ ਰਿਦੈ ਰਾਮੁ ਕੀ ਨ ਜਪਸਿ ਅਭਾਗ ॥੪॥੧॥

Gẖariṯ kāran ḏaḏẖ mathai sa▫i▫ān. Jīvaṯ mukaṯ saḏā nirbān.

Kahi Raviḏās param bairāg. Riḏai rām kī na japas abẖāg. ||4||1||

In Essence: Wise people churn milk to have butter [Ghee], same way, the wise person who remains immaculate becomes liberated while alive [from the bonds of Maya]. Ravidas says that this is the highest detached state of mind, Oh unfortunate one! Why don’t you utter His Name? [Ponder over this idea and understand what real effort to obtain Him is, what real gyaan – abbhyaas is, what is the right path/way and what is real goal!]

Look at the above analogy of “churning milk for butter”; it is used to express to do the right thing by knowing that by churning milk, butter will be obtained. Churning – water will bring what? Think about it. Hint is to follow right path and that path is explained, and that is to become immaculate and utter His Naam. That is the highest state of being in His love.

ਘ੍ਰਿਤ = ਘਿਉ। ਦਧਿ = ਨਹੀਂ। ਮਥੈ = ਰਿੜਕਦੀ ਹੈ। ਸਇਆਨ = ਸਿਆਣੀ ਇਸਤ੍ਰੀ। ਨਿਰਬਾਨ = ਵਾਸ਼ਨਾ-ਰਹਿਤ। ਕੀ ਨ = ਕਿਉਂ ਨਹੀਂ? ਅਭਾਗ = ਹੇ ਭਾਗ ਹੀਣ!।੪।

ਸਿਆਣੀ ਇਸਤ੍ਰੀ ਘਿਉ ਦੀ ਖ਼ਾਤਰ ਦਹੀਂ ਰਿੜਕਦੀ ਹੈ ਤਿਵੇਂ ਜੋ ਮਨੁੱਖ ਨਾਮ ਜਪ ਕੇ ਪ੍ਰਭੂ-ਚਰਨਾਂ ਵਿਚ ਪਰਚਦਾ ਹੈ ਉਹ ਜਾਣਦਾ ਹੈ ਕਿ ਦੁਨੀਆ ਦਾ ਜੀਵਨ-ਨਿਰਬਾਹ, ਦੁਨੀਆ ਦੀ ਕਿਰਤ-ਕਾਰ ਪ੍ਰਭੂ-ਚਰਨਾਂ ਵਿਚ ਜੁੜਨ ਵਾਸਤੇ ਹੀ ਹੈ। ਸੋ, ਉਹ ਮਨੁੱਖ ਨਾਮ ਦੀ ਬਰਕਤਿ ਨਾਲ) ਮਾਇਆ ਦੀ ਕਿਰਤ-ਕਾਰ ਕਰਦਾ ਹੋਇਆ ਹੀ ਮੁਕਤ ਹੁੰਦਾ ਹੈ ਤੇ ਸਦਾ ਵਾਸ਼ਨਾ-ਰਹਿਤ ਰਹਿੰਦਾ ਹੈ। ਰਵਿਦਾਸ ਇਹ ਸਭ ਤੋਂ ਉੱਚੇ ਵੈਰਾਗ (ਦੀ ਪ੍ਰਾਪਤੀ) ਦੀ ਗੱਲ ਦੱਸਦਾ ਹੈ; ਹੇ ਭਾਗ-ਹੀਣ! ਪ੍ਰਭੂ ਤੇਰੇ ਹਿਰਦੇ ਵਿਚ ਹੀ ਹੈ, ਤੂੰ ਉਸ ਨੂੰ ਕਿਉਂ ਨਹੀਂ ਯਾਦ ਕਰਦਾ?।੪।੧।

❁ ਸ਼ਬਦ ਦਾ ਭਾਵ: ਸਿਮਰਨ ਦੀ ਵਡਿਆਈ-ਸਿਮਰਨ ਦੀ ਬਰਕਤਿ ਨਾਲ ਮਨੁੱਖ ਮਾਇਆ ਦੇ ਮੋਹ ਵਾਲਾ ਅਮੋੜਪੁਣਾ ਛੱਡ ਦੇਂਦਾ ਹੈ, ਵਾਸ਼ਨਾ-ਰਹਿਤ ਹੋ ਜਾਂਦਾ ਹੈ।

❁ ਮੁੱਖ-ਭਾਵ: ਜੋ ਮਨੁੱਖ ਨਾਮ ਸਿਮਰਦਾ ਹੈ ਉਸ ਦਾ ਮਨ ਪ੍ਰਭੂ ਵਿਚ ਪਰਚ ਜਾਂਦਾ ਹੈ; ਪਾਰਸ-ਪ੍ਰਭੂ ਨੂੰ ਛੋਹ ਕੇ ਉਹ, ਮਾਨੋ, ਸੋਨਾ ਹੋ ਜਾਂਦਾ ਹੈ। ਬਾਕੀ ਦੇ ਸ਼ਬਦ ਵਿਚ ਉਸ ਸੋਨਾ ਬਣ ਗਏ ਮਨੁੱਖ ਦੇ ਜੀਵਨ ਦੀ ਤਸਵੀਰ ਦਿੱਤੀ ਹੈ-(

੧. ‘ਨਿਹਕਾਮੁ’, ਵਾਸ਼ਨਾ-ਰਹਿਤ ਹੋ ਜਾਂਦਾ ਹੈ;

੨. ਦੁਬਿਧਾ ਮਿਟ ਜਾਂਦੀ ਹੈ ਤੇ ਉਹ ਨਿਰਭਉ ਹੋ ਜਾਂਦਾ ਹੈ;

੩. ਕਿਰਤ-ਕਾਰ ਦਾ ਮੋਹ ਮਿਟ ਜਾਂਦਾ ਹੈ;

੪. ਮੁੱਕਦੀ ਗੱਲ ਇਹ ਕਿ ਜਿਊਂਦਾ ਹੀ ਮੁਕਤ ਹੋ ਜਾਂਦਾ ਹੈ।

❀ ਨੋਟ: ਸ਼ਬਦ ਦਾ ਮੁਖ-ਭਾਵ ‘ਰਹਾਉ’ ਦੀ ਤੁਕ ਵਿਚ ਹੋਇਆ ਕਰਦਾ ਹੈ, ਬਾਕੀ ਦੇ ਸ਼ਬਦ ਵਿਚ ਉਸ ਦੀ ਵਿਆਖਿਆ।

❀ ਨੋਟ: ਪਾਠਕ ਜਨ ‘ਰਹਾਉ’ ਦੀ ਤੁਕ ਦਾ ਧਿਆਨ ਰੱਖਣ। ਸਾਰੇ ਸ਼ਬਦ ਵਿਚ ਉਸ ਜੀਵਨ ਦਾ ਵਿਸਥਾਰ ਹੈ ਜੋ ਨਾਮ ਸਿਮਰਿਆਂ ਬਣਦਾ ਹੈ; ਇਸ ਕੇਂਦਰੀ ਖ਼ਿਆਲ ਦੇ ਦੁਆਲੇ ਹੀ ਸਾਰੇ ਸ਼ਬਦ ਨੇ ਰਹਿਣਾ ਹੈ। ਕਿਸੇ ਕਰਮ-ਕਾਂਡ ਦਾ ਕੋਈ ਜ਼ਿਕਰ ਰਵਿਦਾਸ ਜੀ ਨੇ ‘ਰਹਾਉ’ ਦੀ ਤੁਕ ਵਿਚ ਨਹੀਂ ਛੇੜਿਆ। ਇਸ ਬੰਦ ਨੰ: ੩ ਵਿਚ ਭੀ ਇਹ ਬੜੀ ਅਢੁਕਵੀਂ ਗੱਲ ਹੋਵੇਗੀ ਜੇ ਲਫ਼ਜ਼ ‘ਕਰਮ’ ਦਾ ਅਰਥ ‘ਕਰਮ-ਕਾਂਡ’ ਕੀਤਾ ਜਾਏ।

❀ ਨੋਟ: ਜਦ ਭੀ ਕਿਸੇ ਕਵੀ ਦੀ ਕਿਸੇ ਲਿਖਤ ਬਾਰੇ ਕੋਈ ਸ਼ੱਕ ਪਏ, ਤਾਂ ਉਸ ਨੂੰ ਸਮਝਣ ਲਈ ਸਹੀ ਤਰੀਕਾ ਇਹੀ ਹੋ ਸਕਦਾ ਹੈ ਕਿ ਉਸ ਗੁੰਝਲ ਨੂੰ ਉਸੇ ਦੀ ਬਾਕੀ ਦੀ ਹੋਰ ਰਚਨਾ ਵਿਚੋਂ ਸਮਝਿਆ ਜਾਵੇ। ਕਵੀ ਜਿੱਥੇ ਆਪਣੀ ਬੋਲੀ ਨੂੰ ਵਰਤਦਾ ਤੇ ਸੰਵਾਰਦਾ ਸ਼ਿੰਗਾਰਦਾ ਹੈ, ਉੱਥੇ ਉਹ ਪੁਰਾਣੇ ਲਫ਼ਜ਼ਾਂ, ਪੁਰਾਣੇ ਮੁਹਾਵਰਿਆਂ ਤੇ ਪੁਰਾਣੇ ਵਰਤੇ ਦ੍ਰਿਸ਼ਟਾਂਤਾਂ ਨੂੰ ਨਵੇਂ ਤਰੀਕੇ ਨਾਲ ਭੀ ਵਰਤਦਾ ਤੇ ਵਰਤ ਸਕਦਾ ਹੈ। ਗੁਰੂ ਗੋਬਿੰਦ ਸਿੰਘ ਜੀ ਦੇ ਲਫ਼ਜ਼ ‘ਭਗੌਤੀ’ ਵਰਤਣ ਤੋਂ ਕਈ ਲੋਕ ਇਹ ਟਪਲਾ ਖਾਣ ਲੱਗ ਪਏ ਕਿ ਸਤਿਗੁਰੂ ਜੀ ਨੇ ਦੇਵੀ-ਪੂਜਾ ਜਾਂ ਸ਼ਸਤ੍ਰ-ਪੂਜਾ ਕੀਤੀ। ਪਰ ਜਦੋਂ ਇਸ ਲਫ਼ਜ਼ ਨੂੰ ਉਹਨਾਂ ਦੀ ਆਪਣੀ ਹੀ ਰਚਨਾ ਵਿਚ ਵਰਤਿਆ ਗਹੁ ਨਾਲ ਵੇਖਿਆ ਜਾਏ ਤਾਂ ਸਾਫ਼ ਪ੍ਰਤੱਖ ਹੋ ਜਾਂਦਾ ਹੈ ਕਿ ਲਫ਼ਜ਼ ‘ਭਗੌਤੀ’ ਪਰਮਾਤਮਾ ਵਾਸਤੇ ਉਹਨਾਂ ਵਰਤਿਆ ਹੈ। ਰਾਮਕਲੀ ਰਾਗ ਵਿਚ ਦਿੱਤੀ ਬਾਣੀ ‘ਸਦੁ’ ਤੋਂ ਕਈ ਲੋਕ ਘਾਬਰਦੇ ਸਨ ਕਿ ਇਸ ਵਿਚ ਕਰਮ-ਕਾਂਡ ਕਰਨ ਦੀ ਆਗਿਆ ਕੀਤੀ ਹੈ, ਪਰ ਇਹ ਨਿਰਾ ਭੁਲੇਖਾ ਹੀ ਸੀ (ਪੜ੍ਹੋ ਮੇਰੀ ਪੁਸਤਕ ‘ਸੱਦ ਸਟੀਕ’)। ਇਹ ਬਾਣੀ ਉਹਨਾਂ ਮਹਾ ਪੁਰਖਾਂ ਦੀ ਹੈ ਜੋ ਸਾਥੋਂ ਦੂਰ ਉੱਚੀ ਚੋਟੀ ਤੇ ਖੇਡ ਰਹੇ ਸਨ, ਉੱਚੇ ਮੰਡਲਾਂ ਵਿਚ ਉਡਾਰੀਆਂ ਲਾ ਰਹੇ ਸਨ। ਇਸ ਨੂੰ ਸਮਝਣ ਲਈ ਇਸ ਵਿਚ ਜੁੜਨਾ ਪਏਗਾ, ਮਾਇਆ ਵਿਚ ਖੇਡਦੇ ਮਨ ਨੂੰ ਰਤਾ ਰੋਕ ਕੇ ਇਧਰ ਕਾਫ਼ੀ ਸਮਾ ਦੇਣਾ ਪਏਗਾ, ਤਾਂ ਹੀ ਉਹਨਾਂ ਦੀ ਡੂੰਘਾਈ ਵਿਚ ਅੱਪੜਨ ਦੀ ਆਸ ਹੋ ਸਕਦੀ ਹੈ। ਵੇਦਾਂਤੀ ਲੋਕਾਂ ਨੇ ਇਹ ਪਰਚਾਰ ਕੀਤਾ ਕਿ ਇਹ ਜਗਤ ਮਿਥਿਆ ਹੈ, ਅਸਲ ਵਿਚ ਇਸ ਜਗਤ ਦੀ ਕੋਈ ਹਸਤੀ ਹੀ ਨਹੀਂ ਹੈ, ਮਾਇਆ ਦਾ ਪਰਦਾ ਪੈਣ ਕਰਕੇ ਜੀਵ ਨੂੰ ਇਹ ਭਰਮ ਹੋ ਗਿਆ ਹੈ ਕਿ ਜਗਤ ਦੀ ਕੋਈ ਹਸਤੀ ਹੈ। ਉਹਨਾਂ ਇਹ ਗੱਲ ਸਮਝਾਉਣ ਲਈ ਰੱਸੀ ਤੇ ਸੱਪ ਦਾ ਦ੍ਰਿਸ਼ਟਾਂਤ ਦਿੱਤਾ ਕਿ ਹਨੇਰੇ ਦੇ ਕਾਰਨ ਰੱਸੀ ਨੂੰ ਸੱਪ ਸਮਝਿਆ ਗਿਆ, ਅਸਲ ਵਿਚ ਸੱਪ ਕਿਤੇ ਹੈ ਹੀ ਨਹੀਂ ਸੀ। ਰਵਿਦਾਸ ਜੀ ਨੇ ਭੀ ਇਹ ਦ੍ਰਿਸ਼ਟਾਂਤ ਵਰਤ ਲਿਆ; ਪਰ ਇਸ ਤੋਂ ਇਹ ਭਾਵ ਨਹੀਂ ਲਿਆ ਜਾ ਸਕਦਾ ਕਿ ਰਵਿਦਾਸ ਜੀ ਵੇਦਾਂਤੀ ਸਨ। ਇਹ ਦ੍ਰਿਸ਼ਟਾਂਤ ਵੇਦਾਂਤੀਆਂ ਦੀ ਮਲਕੀਅਤ ਨਹੀਂ ਹੋ ਗਿਆ। ਵੇਖੋ ਰਾਗ ਸੋਰਠਿ, ਸ਼ਬਦ-“ਜਬ ਹਮ ਹੋਤੇ”। ਕਰਮ-ਕਾਂਡੀਆਂ ਨੇ ਫੁੱਲ ਤੇ ਫਲ ਦਾ ਦ੍ਰਿਸ਼ਟਾਂਤ ਵਰਤਿਆ, ਰਵਿਦਾਸ ਜੀ ਨੇ ਭੀ ਇਸ ਨੂੰ ਵਰਤ ਲਿਆ; ਪਰ ਇਸ ਦਾ ਇਹ ਮਤਲਬ ਨਹੀਂ ਨਿਕਲ ਸਕਦਾ ਕਿ ਰਵਿਦਾਸ ਜੀ ਕਰਮ-ਕਾਂਡੀ ਸਨ। ਆਖ਼ਰ ਰਵਿਦਾਸ ਜੀ ਕਿਹੜੀ ਉੱਚੀ ਕੁਲ ਦੇ ਬ੍ਰਾਹਮਣ ਸਨ ਕਿ ਉਹ ਕਿਸੇ ਕਰਮ-ਕਾਂਡ ਨਾਲ ਚੰਬੜੇ ਰਹਿੰਦੇ? ਨਾਹ ਜਨੇਊ ਪਾਣ ਦਾ ਹੱਕ, ਨਾਹ ਮੰਦਰ ਵਿਚ ਵੜਨ ਦੀ ਆਗਿਆ, ਨਾਹ ਕਿਸੇ ਸਰਾਧ ਸਮੇ ਬ੍ਰਾਹਮਣ ਨੇ ਉਹਨਾਂ ਦੇ ਘਰ ਦਾ ਖਾਣਾ, ਨਾਹ ਸੰਧਿਆ ਤਰਪਣ ਗਾਇਤ੍ਰੀ ਆਦਿਕ ਦਾ ਉਹਨਾਂ ਨੂੰ ਕੋਈ ਅਧਿਕਾਰ। ਫਿਰ, ਉਹ ਕਿਹੜਾ ਕਰਮ-ਕਾਂਡ ਸੀ ਜਿਸ ਦਾ ਸ਼ੌਕ ਰਵਿਦਾਸ ਜੀ ਨੂੰ ਹੋ ਸਕਦਾ ਸੀ? ਰਵਿਦਾਸ ਜੀ ਨੇ ਇਸ ਸ਼ਬਦ ਵਿਚ ਨਾਮ ਸਿਮਰਨ ਵਾਲੇ ਬੰਦੇ ਦੇ ਉੱਚੇ ਜੀਵਨ ਦਾ ਜ਼ਿਕਰ ਕੀਤਾ ਹੈ। ਇਸੇ ਹੀ ਰਾਗ ਵਿਚ ਦਿੱਤਾ ਹੋਇਆ ਗੁਰੂ ਅਮਰਦਾਸ ਜੀ ਦਾ ਹੇਠ-ਲਿਖਿਆ ਸ਼ਬਦ ਰਵਿਦਾਸ ਜੀ ਦੇ ਇਸ ਸ਼ਬਦ ਦਾ ਆਨੰਦ ਲੈਣ ਵਾਸਤੇ ਬੜਾ ਸੁਆਦਲਾ ਸਹਾਈ ਬਣੇਗਾ।

ਭੈਰਉ ਮਹਲਾ ੩ ॥ ਸੋ ਮੁਨਿ, ਜਿ ਮਨ ਕੀ ਦੁਬਿਧਾ ਮਾਰੇ ਜਗਤੁ ਉਪਾਇਆ ॥

ਮਮਤਾ ਲਾਇ ਭਰਮਿ ਭ ਵੀਚਾਰਿ ਹੁਕਮੁ ਬੁਝਿ ਸਮਾਣਾ ॥੩॥

ਕਰਮੁ ਹੋਵੈ ਗੁਰੁ ਕਿਰਪਾ ਕਰੈ ॥ ਇਹੁ ਮਨੁ ਜਾਗੈ ਇਸੁ ਮਨ ਕੀ ਦੁਬਿਧਾ ਮਰੈ ॥੪॥

ਮਨ ਕਾ ਸੁਭਾਉ ਸਦਾ ਬੈਰਾਗੀ ॥ ਸਭ ਮਹਿ ਵਸੈ ਅਤੀਤੁ ਅਨਰਾਗੀ ॥੫॥

ਕਹਤ ਨਾਨਕੁ ਜੋ ਜਾਣੈ ਭੇਉ ॥ ਆਦਿ ਪੁਰਖੁ ਨਿਰੰਜਨ ਦੇਉ ॥੬॥੫ (ਪੰਨਾ 1128)।

ਜਿਸ ਮਨੁੱਖ ਉੱਤੇ ਪ੍ਰਭੂ ਦੀ ਮਿਹਰ ਹੋਵੇ ਉਸ ਉੱਤੇ ਗੁਰੂ ਕਿਰਪਾ ਕਰਦਾ ਹੈ, ਉਸ ਦਾ ਮਨ ਮਾਇਆ ਦੇ ਮੋਹ ਵਿਚੋਂ ਜਾਗ ਪੈਂਦਾ ਹੈ। ਜਿਹੜੀ ਗੱਲ ਰਵਿਦਾਸ ਜੀ ਨੇ ‘ਕਰਮਹ ਨਾਸੁ’ ਵਿਚ ਇਸ਼ਾਰੇ-ਮਾਤ੍ਰ ਦੱਸੀ ਹੈ, ਉਹ ਗੁਰੂ ਅਮਰਦਾਸ ਜੀ ਨੇ ਦੂਜੇ ਬੰਦ ਤੋਂ ਪੰਜਵੇਂ ਬੰਦ ਤਕ ਖੁਲ੍ਹੇ ਲਫ਼ਜ਼ਾਂ ਵਿਚ ਸਮਝਾ ਦਿੱਤੀ ਹੈ ਕਿ ‘ਕਰਮਹ ਨਾਸੁ’ ਦਾ ਭਾਵ ਹੈ ‘ਮੋਹ ਮਮਤਾ ਦਾ ਨਾਸ’।

ਭੈਰਉ ਮਹਲਾ ੩ ॥

ਸੋ ਮੁਨਿ, ਜਿ ਮਨ ਕੀ ਦੁਬਿਧਾ ਮਾਰੇ ॥ ਦੁਬਿਧਾ ਮਾਰਿ ਬ੍ਰਹਮੁ ਬੀਚਾਰੇ ॥੧॥

ਇਸੁ ਮਨ ਕਉ ਕੋਈ ਖੋਜਹੁ ਭਾਈ ॥ ਮਨੁ ਖੋਜਤ ਨਾਮੁ ਨਉ ਨਿਧਿ ਪਾਈ ॥੧॥ ਰਹਾਉ ॥

ਮੂਲੁ ਮੋਹੁ ਕਰਿ ਕਰਤੈ ਜਗਤੁ ਉਪਾਇਆ ॥ ਮਮਤਾ ਲਾਇ ਭਰਮਿ ਭੋਲਾਇਆ ॥੨॥

ਇਸੁ ਮਨ ਤੇ ਸਭ ਪਿੰਡ ਪਰਾਣਾ ॥ ਮਨ ਕੈ ਵੀਚਾਰਿ ਹੁਕਮੁ ਬੁਝਿ ਸਮਾਣਾ ॥੩॥

Here is another Shabada by Bhagat Namdev on 1167 SGGS

ਨਾਮਦੇਵ ॥ ਆਉ ਕਲੰਦਰ ਕੇਸਵਾ ॥

ਕਰਿ ਅਬਦਾਲੀ ਭੇਸਵਾ ॥ ਰਹਾਉ ॥

Nāmḏev. Ā▫o kalanḏar kesvā.

Kar abḏālī bẖesvā. Rahā▫o.

Bani of Namdev:

In Essence: Oh long-haired Prabh! Come wearing abdali – ascetic robe [Pause]

Above Namdev Ji is expressing his desire to see the Creator in person with long hair and in a robe of an ascetic. It is not a call to any Devta because Devtas are not described as abdali – ascetic. “Long – hair” word must not be interpreted as a reference to a Devta because the following Vaakas make it clear that this is simply a wish to see all pervading Creator in person. People in Bhagat ji times [even now] created their Gods and would go to see them, and Namdev just asks Prabh to come to him in a form of abdali – acestic, we shall love to see Him in human form, wont we? it is just a kind of fantasy through which we enjoy His memory. In Raag Wadhanse 557 SGGS, Guru Nanak Dev Ji wishes to see the Creator in his dream. Keep reading to find out how being a poet Namdev ji expresses his desire to see the Creator who is infinite.

ਆਉ = ਜੀ ਆਇਆਂ ਨੂੰ। ਕਲੰਦਰ = ਹੇ ਕਲੰਦਰ! ਕੇਸਵਾ = ਹੇ ਕੇਸ਼ਵ! ਹੇ ਸੋਹਣੇ ਕੇਸਾਂ ਵਾਲੇ ਪ੍ਰਭੂ! ਕਰਿ = ਕਰ ਕੇ। ਅਬਦਾਲੀ ਭੇਸਵਾ = ਅਬਦਾਲੀ ਫ਼ਕੀਰਾਂ ਵਾਲਾ ਸੋਹਣਾ ਵੇਸ।ਰਹਾਉ।

ਹੇ (ਸੁਹਣੀਆਂ ਜ਼ੁਲਫ਼ਾਂ ਵਾਲੇ) ਕਲੰਦਰ-ਪ੍ਰਭੂ! ਹੇ ਸੁਹਣੇ ਕੇਸਾਂ ਵਾਲੇ ਪ੍ਰਭੂ! ਤੂੰ ਅਬਦਾਲੀ ਫ਼ਕੀਰਾਂ ਦਾ ਪਹਿਰਾਵਾ ਪਾ ਕੇ ( ਆਇਆ ਹੈਂ); ਜੀ ਆਇਆਂ ਨੂੰ (ਆ, ਮੇਰੇ ਹਿਰਦੇ-ਮਸੀਤ ਵਿਚ ਆ ਬੈਠ)।ਰਹਾਉ।

ਜਿਨਿ ਆਕਾਸ ਕੁਲਹ ਸਿਰਿ ਕੀਨੀ ਕਉਸੈ ਸਪਤ ਪਯਾਲਾ ॥

ਚਮਰ ਪੋਸ ਕਾ ਮੰਦਰੁ ਤੇਰਾ ਇਹ ਬਿਧਿ ਬਨੇ ਗੁਪਾਲਾ ॥੧॥

Jin ākās kulah sir kīnī ka▫usai sapaṯ pa▫yālā.

Cẖamar pos kā manḏar ṯerā ih biḏẖ bane gupālā. ||1||

In Essence: You are the one who has a hat of seven skies and wear seven underworlds as slippers, all beings are your houses to reside in. Oh protector of the Earth! This is the way you are!

Please just imagine a picture of the Creator who wears hat of the skies and whose shoes are the underworlds. Where do other entities stand compared to the Creator expressed by Namdev in above Vaakas?

ਜਿਨਿ = ਜਿਸ (ਤੈਂ) ਨੇ। ਕੁਲਹ = ਟੋਪੀ, ਕੁੱਲਾ। ਸਿਰਿ = ਸਿਰ ਉੱਤੇ। ਕਉਸੈ = ਖੜਾਵਾਂ। ਪਯਾਲਾ = ਪਤਾਲ। ਚਮਰ ਪੋਸ = ਚੰਮ ਦੀ ਪੁਸ਼ਾਕ ਵਾਲੇ, ਸਾਰੇ ਜੀਅ-ਜੰਤ। ਮੰਦਰੁ = ਘਰ। ਗੁਪਾਲਾ = ਹੇ ਧਰਤੀ ਦੇ ਰੱਖਿਅਕ!।੧।

(ਹੇ ਕਲੰਦਰ! ਹੇ ਕੇਸ਼ਵ! ਤੂੰ ਆ, ਤੂੰ) ਜਿਸ ਨੇ (ਸੱਤ) ਅਸਮਾਨਾਂ ਨੂੰ ਕੁੱਲਾ (ਬਣਾ ਕੇ ਆਪਣੇ) ਸਿਰ ਉੱਤੇ ਪਾਇਆ ਹੋਇਆ ਹੈ, ਜਿਸ ਨੇ ਸੱਤ ਪਤਾਲਾਂ ਨੂੰ ਆਪਣੀਆਂ ਖੜਾਵਾਂ ਬਣਾਇਆ ਹੋਇਆ ਹੈ। ਹੇ ਕਲੰਦਰ-ਪ੍ਰਭੂ! ਸਾਰੇ ਜੀਆ-ਜੰਤ ਤੇਰੇ ਵੱਸਣ ਲਈ ਘਰ ਹਨ। ਹੇ ਧਰਤੀ ਦੇ ਰੱਖਿਅਕ! ਤੂੰ ਇਸ ਤਰ੍ਹਾਂ ਦਾ ਬਣਿਆ ਹੋਇਆ ਹੈਂ।੧।

ਛਪਨ ਕੋਟਿ ਕਾ ਪੇਹਨੁ ਤੇਰਾ ਸੋਲਹ ਸਹਸ ਇਜਾਰਾ ॥

ਭਾਰ ਅਠਾਰਹ ਮੁਦਗਰੁ ਤੇਰਾ ਸਹਨਕ ਸਭ ਸੰਸਾਰਾ ॥੨॥

Cẖẖapan kot kā pehan ṯerā solah sahas ijārā.

Bẖār aṯẖārah muḏgar ṯerā sahnak sabẖ sansārā. ||2||

In Essence: Fifty six thousand clouds are your gown and sixty thousand worlds are your Pajamas, eighteen loads of vegetation are your club and all the worlds are your plate!

Please look how Namdev is trying to express the enormous expansion of Akalpurakh, how any body can relate Bhagata ji to any deity?

ਛਪਨ ਕੋਟਿ = ਛਪੰਜਾ ਕਰੋੜ ਮੇਘ ਮਾਲਾ, ਛਪੰਜਾ ਕਰੋੜ ਬੱਦਲ। ਪੇਹਨ = ਚੋਗ਼ਾ। ਸੋਲਹ ਸਹਸ = ਸੋਲਾਂ ਹਜ਼ਾਰ ( ਆਲਮ)। ਇਜਾਰਾ = ਤੰਬਾ। ਭਾਰ ਅਠਾਰਹ = ਬਨਸਪਤੀ ਦੇ ਅਠਾਰਾਂ ਭਾਰ, ਸਾਰੀ ਬਨਸਪਤੀ। ਮੁਦਗਰੁ = ਮੁਤਹਿਰਾ, ਸਲੋਤਰ, ਡੰਡਾ ਜੋ ਫ਼ਕੀਰ ਲੋਕ ਆਮ ਤੌਰ ਤੇ ਹੱਥ ਵਿਚ ਰੱਖਦੇ ਹਨ। ਸਹਨਕ = ਮਿੱਟੀ ਦੀ ਰਕੇਬੀ।੨।

(ਹੇ ਕਲੰਦਰ-ਪ੍ਰਭੂ!) ਛਪੰਜਾ ਕਰੋੜ (ਮੇਘ ਮਾਲਾ) ਤੇਰਾ ਚੋਗ਼ਾ ਹੈ, ਸੋਲਾਂ ਹਜ਼ਾਰ ਆਲਮ ਤੇਰਾ ਤੰਬਾ ਹੈ; ਹੇ ਕੇਸ਼ਵ! ਸਾਰੀ ਬਨਸਪਤੀ ਤੇਰਾ ਸਲੋਤਰ ਹੈ, ਤੇ ਸਾਰਾ ਸੰਸਾਰ ਤੇਰੀ ਸਹਣਕੀ (ਮਿੱਟੀ ਦੀ ਰਕੇਬੀ ਹੈ।੨।

ਦੇਹੀ ਮਹਜਿਦਿ ਮਨੁ ਮਉਲਾਨਾ ਸਹਜ ਨਿਵਾਜ ਗੁਜਾਰੈ ॥

ਬੀਬੀ ਕਉਲਾ ਸਉ ਕਾਇਨੁ ਤੇਰਾ ਨਿਰੰਕਾਰ ਆਕਾਰੈ ॥੩॥

Ḏehī mėhjiḏ man ma▫ulānā sahj nivāj gujārai.

Bībī ka▫ulā sa▫o kā▫in ṯerā nirankār ākārai. ||3||

In Essence: [Again addressing the Creator to explain how his mind and body is devoted to Him]: My body is like a Mosque and my mind is like a Mullah that offers prayer to you. Lady Maya is married to you oh Formless Prabh! [Means He is the Khasm/Master of Maya; remember, in old times, husband was referred as Khasam/Master]

In Above Vaakas, there is no doubt left for whom the heart of Bhagata Ji pines.

ਦੇਹੀ = (ਮੇਰਾ) ਸਰੀਰ। ਮਹਜਿਦਿ = ਮਸਜਦ, ਮਸੀਤ। ਮਉਲਾਨਾ = ਮੌਲਵੀ, ਮੁੱਲਾਂ। ਸਹਜ = ਅਡੋਲਤਾ। ਸਹਜ ਨਿਵਾਜ = ਅਡੋਲਤਾ-ਰੂਪ ਨਿਮਾਜ਼। ਕਉਲਾ = ਮਾਇਆ। ਸਉ = ਸਿਉ, ਨਾਲ। ਕਾਇਨੁ = ਨਕਾਹ, ਵਿਆਹ। ਨਿਰੰਕਾਰ = ਹੇ ਨਿਰੰਕਾਰ! ਹੇ ਆਕਾਰ-ਰਹਿਤ ਪ੍ਰਭੂ! ਆਕਾਰ = ਜਗਤ। ਨਿਰੰਕਾਰ ਆਕਾਰੈ = ਹੇ ਸਾਰੇ ਜਗਤ ਦੇ ਨਿਰੰਕਾਰ!।੩।

(ਹੇ ਕਲੰਦਰ-ਪ੍ਰਭੂ! ਆ, ਮੇਰੀ ਮਸੀਤੇ ਆ) ਮੇਰਾ ਸਰੀਰ (ਤੇਰੇ ਲਈ) ਮਸੀਤ ਹੈ, ਮੇਰਾ ਮਨ (ਤੇਰੇ ਨਾਮ ਦੀ ਬਾਂਗ ਦੇਣ ਵਾਲਾ) ਮੁੱਲਾਂ ਹੈ, ਤੇ (ਤੇਰੇ ਚਰਨਾਂ ਵਿਚ ਜੁੜਿਆ ਰਹਿ ਕੇ) ਅਡੋਲਤਾ ਦੀ ਨਿਮਾਜ਼ ਪੜ੍ਹ ਰਿਹਾ ਹੈ। ਹੇ ਸਾਰੇ ਜਗਤ ਦੇ ਮਾਲਕ ਨਿਰੰਕਾਰ! ਬੀਬੀ ਲੱਛਮੀ ਨਾਲ ਤੇਰਾ ਵਿਆਹ ਹੋਇਆ ਹੈ (ਭਾਵ, ਇਹ ਸਾਰੀ ਮਾਇਆ ਤੇਰੇ ਚਰਨਾਂ ਦੀ ਹੀ ਦਾਸੀ ਹੈ ।੩।

ਭਗਤਿ ਕਰਤ ਮੇਰੇ ਤਾਲ ਛਿਨਾਏ ਕਿਹ ਪਹਿ ਕਰਉ ਪੁਕਾਰਾ ॥

ਨਾਮੇ ਕਾ ਸੁਆਮੀ ਅੰਤਰਜਾਮੀ ਫਿਰੇ ਸਗਲ ਬੇਦੇਸਵਾ ॥੪॥੧॥

Bẖagaṯ karaṯ mere ṯāl cẖẖinā▫e kih pėh kara▫o pukārā.

Nāme kā su▫āmī anṯarjāmī fire sagal beḏesvā. ||4||1||

In Essence: While I was performing devotional service, you got my cymbals snatched, so to whom should I complain? [There is no one but you to complain] Master of Namdev is knower of hearts and is pervading in all countries. [He is in all countries! Yes, because He pervades all over]

ਛਿਨਾਏ = ਖੁਹਾਏ। ਕਿਹ ਪਹਿ = ਹੋਰ ਕਿਸ ਪਾਸ? ਪੁਕਾਰਾ = ਫ਼ਰਿਆਦ, ਸ਼ਿਕੈਤ। ਫਿਰੇ = ਫਿਰਦਾ ਹੈ, ਵਿਆਪਕ ਹੈ। ਸਗਲ ਬੇਦੇਸਵਾ = ਸਾਰੇ ਦੇਸਾਂ ਵਿਚ।੪।

(ਹੇ ਕਲੰਦਰ-ਪ੍ਰਭੂ!) ਮੈਨੂੰ ਭਗਤੀ ਕਰਦੇ ਨੂੰ ਤੂੰ ਹੀ ਮੰਦਰ ਵਿਚੋਂ ਕਢਾਇਆ, (ਤੈਨੂੰ ਛੱਡ ਕੇ ਮੈਂ ਹੋਰ) ਕਿਸ ਅੱਗੇ ਦਿਲ ਦੀਆਂ ਗੱਲਾਂ ਕਰਾਂ? (ਹੇ ਭਾਈ! ਨਾਮਦੇਵ ਦਾ ਮਾਲਕ-ਪਰਮਾਤਮਾ ਹਰੇਕ ਜੀਵ ਦੇ ਅੰਦਰ ਦੀ ਜਾਣਨ ਵਾਲਾ ਹੈ, ਤੇ ਸਾਰੇ ਦੇਸਾਂ ਵਿਚ ਵਿਆਪਕ ਹੈ।੪।੧।

In above Vaakas, It is very personal talk, he is expressing how His people react towards his sincere devotion. The people who behave like that are the people who are not even sincere in their pursuits but they have gained control over so called God – houses. In above quoted Shabadas, there is no expression of faith in any other entity but utter trust in the Creator of all.

Why should someone associate Ravidas Ji, Namdev Ji and any other Bhagatas of Sri Guru Granth Sahib to any devta or deity after reading these Shabadas? I wonder at the understanding of Gurbani of those people who do such injustice to Bhagatas! Fifth Nanak understood well the true message of Shabadas by all Bhagatas and found them well suitable and worthy of including in Sri Guru Granth Sahib. These scholars do not have better understanding of Bhagat – Bani than Fifth Nanak. I hope, people who play with words used by Bhagatas in their bani without caring about their usage in special contexts, will stop that practice and will honor Bhagatas’ unshakable love for all pervading one Creator.

[Interpretation in Punjabi is by Dr Sahib Singh Ji]

By G Singh

Love Of Life Time In Sikhi

By G.Singh in GURBANI ARTICLES

Guru Nanak directly talks about the love of his life time for the Creator while expressing the preparation of the heart and body to fall in love with Him to live in His love and he advises his followers to be ready for the consequences of it. By simply reading it, picture of threats to be faced on this love -journey becomes clear, and Guru gives warning about those threats that could be inevitable in living in His love because this love for Him doesn’t have any place for submissiveness to any other contrary thought, obviously living in His love is not that simple as it appears; in His love, the ultimate freedom of the mind takes birth and conflicts storm in because of fearless behavior of His lover. Let’s read Guru Nanak’s own words to understand the depth of falling in love: It is on 1412 SGGS, Mehla 1

ਜਉ ਤਉ ਪ੍ਰੇਮ ਖੇਲਣ ਕਾ ਚਾਉ ॥ ਸਿਰੁ ਧਰਿ ਤਲੀ ਗਲੀ ਮੇਰੀ ਆਉ ॥

ਇਤੁ ਮਾਰਗਿ ਪੈਰੁ ਧਰੀਜੈ ॥ ਸਿਰੁ ਦੀਜੈ ਕਾਣਿ ਨ ਕੀਜੈ ॥੨੦॥

Ja▫o ṯa▫o parem kẖelaṇ kā cẖā▫o. Sir ḏẖar ṯalī galī merī ā▫o.

Iṯ mārag pair ḏẖarījai. Sir ḏījai kāṇ na kījai. ||20||

In Essence: If you yearn to play this game of love [falling in love with the Creator] come to this way with readiness to eliminate “head/self” Once you set a foot on this path, be ready to die for it without any hesitation.

Path of loving the Creator is meant to live in His love, to do that, becoming detached from all dear and fine things for which the world boasts about, is necessary. If that path is chosen, no need to hesitate by thinking what people will say in this regard and no hesitation should be shown to deem everything as perishable but love of Akalpurakh. In His love when His Name Simran is done, it blooms the heart with bliss and helps the mind to drench in His love further deeper and deeper. Fruits of Naam Simran done by being in His love are amazing; who have that, can verify it.

Here is a glimpse of people’s behavior towards those who truly fall in love with Him; we can imagine how people react towards this game of love, on 991 SGGS, Guru Nanak in Raag Maru

ਮਾਰੂ ਮਹਲਾ ੧ ॥ ਕੋਈ ਆਖੈ ਭੂਤਨਾ ਕੋ ਕਹੈ ਬੇਤਾਲਾ ॥

ਕੋਈ ਆਖੈ ਆਦਮੀ ਨਾਨਕੁ ਵੇਚਾਰਾ ॥੧॥

Mārū mėhlā 1. Ko▫ī ākẖai bẖūṯnā ko kahai beṯālā.

Ko▫ī ākẖai āḏmī Nānak vecẖārā. ||1||

Raag Maru, Bani of First Nanak.

In Essence: Some say Nanak is like a ghost and some say he is a spirit, some say he is a poor thing [worth pity]

Some pass on their judgment of ignorance, some just react pitiful way; however, all fail to understand why one being in His love becomes different than the rest of the population.

ਬੇਤਾਲਾ = ਜਿੰਨ। ਵੇਚਾਰਾ = ਆਜਿਜ਼, ਨਿਮਾਣਾ ਜੇਹਾ।੧।

(ਦੁਨੀਆ ਦੇ ਲੋਕਾਂ ਨਾਲ ਡੂੰਘੀਆਂ ਸਾਂਝਾਂ ਨਾਹ ਪਾਣ ਕਰ ਕੇ) ਕੋਈ ਆਖਦਾ ਹੈ ਕਿ ਨਾਨਕ ਤਾਂ ਕੋਈ ਭੂਤ ਹੈ (ਕਿਉਂਕਿ ਇਹ ਬੰਦਿਆਂ ਤੋਂ ਤ੍ਰਹਿੰਦਾ ਹੈ) ਕੋਈ ਆਖਦਾ ਹੈ ਕਿ ਨਾਨਕ ਕੋਈ ਜਿੰਨ ਹੈ (ਜੋ ਬੰਦਿਆਂ ਤੋਂ ਪਰੇ ਪਰੇ ਜੂਹ-ਉਜਾੜ ਵਿਚ ਹੀ ਬਹੁਤਾ ਚਿਰ ਟਿਕਿਆ ਰਹਿੰਦਾ ਹੈ)। ਪਰ ਕੋਈ ਬੰਦਾ ਆਖਦਾ ਹੈ (ਨਹੀਂ) ਨਾਨਕ ਹੈ ਤਾਂ (ਸਾਡੇ ਵਰਗਾ) ਆਦਮੀ (ਹੀ) ਉਂਞ ਹੈ ਆਜਿਜ਼ ਜੇਹਾ।੧।

ਭਇਆ ਦਿਵਾਨਾ ਸਾਹ ਕਾ ਨਾਨਕੁ ਬਉਰਾਨਾ ॥

ਹਉ ਹਰਿ ਬਿਨੁ ਅਵਰੁ ਨ ਜਾਨਾ ॥੧॥ ਰਹਾਉ ॥

Bẖa▫i▫ā ḏivānā sāh kā Nānak ba▫urānā.

Ha▫o har bin avar na jānā. ||1|| rahā▫o.

In Essence: [Guru Nanak explains that they just don’t know intensity of this love-game, so they judge him as they see him in His love] Nanak has become crazy in the love of his Master and he doesn’t believe in any other than Akalpurakh

ਭਇਆ = ਹਉ ਭਇਆ, ਮੈਂ ਹੋ ਗਿਆ ਹਾਂ। ਦਿਵਾਨਾ = ਮਸਤਾਨਾ, ਆਸ਼ਿਕ, ਪ੍ਰੇਮੀ। ਸਾਹ ਕਾ = ਸ਼ਾਹ-ਪ੍ਰਭੂ (ਦੇ ਨਾਮ) ਦਾ। ਬਉਰਾਨਾ = ਝੱਲਾ, ਕਮਲਾ। ਹਉ = ਮੈਂ। ਨ ਜਾਨਾ = ਮੈਂ ਨਹੀਂ ਜਾਣਦਾ, ਮੈਂ ਡੂੰਘੀ ਸਾਂਝ ਨਹੀਂ ਪਾਂਦਾ।੧।ਰਹਾਉ।

ਮੈਂ ਸ਼ਾਹ-ਪ੍ਰਭੂ ਦੇ ਨਾਮ ਦਾ ਆਸ਼ਿਕ ਹੋ ਗਿਆ ਹਾਂ, ਮੈਂ ਪਰਮਾਤਮਾ ਤੋਂ ਬਿਨਾ ਕਿਸੇ ਹੋਰ ਨਾਲ ਡੂੰਘੀਆਂ ਸਾਂਝਾਂ ਨਹੀਂ ਪਾਂਦਾ, (ਇਸ ਵਾਸਤੇ ਦੁਨੀਆ ਆਖਦੀ ਹੈ ਕਿ) ਨਾਨਕ ਝੱਲਾ ਹੋ ਗਿਆ ਹੈ।੧।ਰਹਾਉ।

In this Shabada Guru Nanak further defines this love but it is very much clear from the above Vaakas that when one falls truly in love with the Creator, he or she doesn’t get a normal behavior from the public, sometimes it angers other people as they don’t get agreeable behavior from the ones who fall in love with Him.

Besides facing difficulty in living in His love, there are other dangers for example the society we live in, binds us to its beliefs and convictions regardless their failures in context of human freedom of living as per one’s choice of “thought”. It tries to melt the hearts of its members to follow it, if some choose otherwise, its retaliation is inevitable. The society or its governing body can punish those who refuse to submit. Guru prepares his followers for that. Saying no to prevailed beliefs loaded with its regime’s power, could be a physical disaster for that person who only believes in living in His love. Sikhi fortifies solid strength in Sikhs to be ready for that and to die for this faith of loving Him and fearing from none but Him.

All who loved Akalpurakh and didn’t care what others in power said, endured enormous sufferings. Sikhi infuses enough strength in Sikhs to face that and to pass through it victoriously.

If we look how His devotees express their love to Him, it is amazing to see their courage and determination. I am giving a Shabada of Bhagat Ravidas ji on 658 SGGS, the idea stated above is elaborated in beautiful way.

ਜਉ ਹਮ ਬਾਂਧੇ ਮੋਹ ਫਾਸ ਹਮ ਪ੍ਰੇਮ ਬਧਨਿ ਤੁਮ ਬਾਧੇ ॥

ਅਪਨੇ ਛੂਟਨ ਕੋ ਜਤਨੁ ਕਰਹੁ ਹਮ ਛੂਟੇ ਤੁਮ ਆਰਾਧੇ ॥੧॥

Ja▫o ham bāŉḏẖe moh fās ham parem baḏẖan ṯum bāḏẖe.

Apne cẖẖūtan ko jaṯan karahu ham cẖẖūte ṯum ārāḏẖe. ||1||

In Essence: [addressed to the Creator] As I was bound in worldly attachment, I have bound you with the bond of my love, I got free from worldly attachment by contemplating on you but how can you get out of my love?

Please look at the determined love harbored in the heart for Akalpurakh! It is amazing. This kind of love we need for Him. Even small temptation taints our love for Him but imagine if our love for Him was like of Bhagat Ravidas Ji! In the following Vaakas Bhagat Ravidas stresses on his unshakable love which will keep binding Akalpurakh.

ਮਾਧਵੇ ਜਾਨਤ ਹਹੁ ਜੈਸੀ ਤੈਸੀ ॥

ਅਬ ਕਹਾ ਕਰਹੁਗੇ ਐਸੀ ॥੧॥ ਰਹਾਉ ॥

Māḏẖve jānaṯ hahu jaisī ṯaisī.

Ab kahā karhuge aisī. ||1|| rahā▫o.

In Essence: Oh Prabh! What kind of love I have for you, it is known to you. What will you do with such kind of love [In a question it is expressed that obviously HE will not ignore it]? Pause

It is a direct talk with the Creator in which Bhagat Ravidas expresses that by being aware of his love for Him, Akalpurakh will not ignore his love; he further explains what kind of i that love for Prabh he harbors in his heart, please read on

ਮੀਨੁ ਪਕਰਿ ਫਾਂਕਿਓ ਅਰੁ ਕਾਟਿਓ ਰਾਂਧਿ ਕੀਓ ਬਹੁ ਬਾਨੀ ॥

ਖੰਡ ਖੰਡ ਕਰਿ ਭੋਜਨੁ ਕੀਨੋ ਤਊ ਨ ਬਿਸਰਿਓ ਪਾਨੀ ॥੨॥

Mīn pakar fāŉki▫o ar kāti▫o rāŉḏẖ kī▫o baho bānī.

Kẖand kẖand kar bẖojan kīno ṯa▫ū na bisri▫o pānī. ||2||

In Essence: [ high gravity of love for Akalpurakh is expressed with an example of the fish and its bond with the water] As fish is caught, cut and cooked in many ways; however, when it is eaten bit by bit, it doesn’t forget water because due to the eaten fish, the one who eats it, feels thirsty for more water.

It is a way of fortifying one’s love for Akalpurakh, it is a way of expressing how deeply one gets attached to Him, and it is indeed very beautiful expression.

ਆਪਨ ਬਾਪੈ ਨਾਹੀ ਕਿਸੀ ਕੋ ਭਾਵਨ ਕੋ ਹਰਿ ਰਾਜਾ ॥

ਮੋਹ ਪਟਲ ਸਭੁ ਜਗਤੁ ਬਿਆਪਿਓ ਭਗਤ ਨਹੀ ਸੰਤਾਪਾ ॥੩॥

Āpan bāpai nāhī kisī ko bẖāvan ko har rājā.

Moh patal sabẖ jagaṯ bi▫āpi▫o bẖagaṯ nahī sanṯāpā. ||3||

In Essence: [ Here Akalpurakh is addressed as “bonded in love” and doesn’t belong to certain people] Akalpurakh is not some one’s hereditary right, Prabh is bonded to love; as the world lacks that love, a curtain is cast over it but His devotees have no trouble like that. [Because they don’t have that curtain]

Nobody personally owns Akalpurakh because He belongs to all and through only sincere love, He gets bonded. Who do not have that kind of love that can bond Akalpurakh are destined to suffer; however, His devotees remain free from sufferings as their hearts are filled with His love.

ਕਹਿ ਰਵਿਦਾਸ ਭਗਤਿ ਇਕ ਬਾਢੀ ਅਬ ਇਹ ਕਾ ਸਿਉ ਕਹੀਐ ॥

ਜਾ ਕਾਰਨਿ ਹਮ ਤੁਮ ਆਰਾਧੇ ਸੋ ਦੁਖੁ ਅਜਹੂ ਸਹੀਐ ॥੪॥੨॥

Kahi Raviḏās bẖagaṯ ik bādẖī ab ih kā si▫o kahī▫ai.

Jā kāran ham ṯum ārāḏẖe so ḏukẖ ajhū sahī▫ai. ||4||2||

In Essence: Ravidas says that he has strengthened His devotion, to whom should he tell? { it means it is not necessary to tell any one}. To avoid the pain [worldly] I have meditated on you, will I have to endure it even now [after being totally in your love]? [Through a question it is stated that there will be no such pain after having developed love for the creator]

In Raag Dhanasri on 668 SGGS, Fourth Nanak expresses his love for Prabh, please imagine this love and compare with the love we claim to have for Him

ਹਰਿ ਬਿਨੁ ਰਹਿ ਨ ਸਕਉ ਇਕ ਰਾਤੀ ॥

ਜਿਉ ਬਿਨੁ ਅਮਲੈ ਅਮਲੀ ਮਰਿ ਜਾਈ ਹੈ ਤਿਉ ਹਰਿ ਬਿਨੁ ਹਮ ਮਰਿ ਜਾਤੀ ॥ ਰਹਾਉ ॥

Har bin rėh na saka▫o ik rāṯī.

Ji▫o bin amlai amlī mar jā▫ī hai ṯi▫o har bin ham mar jāṯī. Rahā▫o.

In Essence: I cannot live without Akalpurakh for a second. Just as an opium-addict dies without opium, I die without His Name. {Pause}

It is the deep love that keeps the lover tied to the beloved Prabh. Guru Nanak in fact in the above quoted Vaakas reminds us about the intensity of this kind of love, and the need of readiness to do any sacrifice.

ਰਹਿ ਨ ਸਕਉ = ਰਹਿ ਨ ਸਕਉਂ, ਮੈਂ ਰਹਿ ਨਹੀਂ ਸਕਦਾ। ਰਾਤੀ = ਰੱਤੀ ਭਰ ਸਮੇ ਲਈ ਭੀ। ਅਮਲੀ = ਨਸ਼ਈ, ਨਸ਼ੇ ਦਾ ਆਦੀ ਮਨੁੱਖ। ਮਰਿ ਜਾਈ ਹੈ = ਮਰਨ ਲੱਗਦਾ ਹੈ, ਤੜਫ਼ ਉੱਠਦਾ ਹੈ।ਰਹਾਉ।

ਹੇ ਭਾਈ! ਪਰਮਾਤਮਾ ਦੇ ਨਾਮ ਤੋਂ ਬਿਨਾ ਮੈਂ ਰਤਾ ਭਰ ਸਮੇ ਲਈ ਭੀ ਰਹਿ ਨਹੀਂ ਸਕਦਾ। ਜਿਵੇਂ (ਅਫ਼ੀਮ ਆਦਿਕ) ਨਸ਼ੇ ਤੋਂ ਬਿਨਾ ਅਮਲੀ (ਨਸ਼ੇ ਦਾ ਆਦੀ) ਮਨੁੱਖ ਤੜਫ਼ ਉੱਠਦਾ ਹੈ, ਤਿਵੇਂ ਪਰਮਾਤਮਾ ਦੇ ਨਾਮ ਤੋਂ ਬਿਨਾ ਮੈਂ ਘਬਰਾ ਜਾਂਦਾ ਹਾਂ।ਰਹਾਉ।

It is not simple game to play, it needs readiness to sacrifice everything but it has fruits that cure us from pains and miseries. Who go for this kind of sincere love for Akalpurakh, enjoy those fruits otherwise fearful people who are not ready to play this game of love of life time, suffer certainly. Sikhi inspires us to be part of this love of life time.

In Punjabi, interpretation is by Dr Sahib Singh Ji

G Singh

The Mirror Of Sikhi

By G.Singh in GURBANI ARTICLES

Guru Nanak and his descendants and Bhagatas have done their best to pass on the Divine message to their followers; however, having a divided attention, often they (the followers) miss what their Guru wants from them. Most of the time is wasted in debating on the words Gurus and Bhagatas used to convey their divine knowledge to their followers instead of understanding their contexts. Loaded with academic degrees and well known acceptance of the society, many of the scholars are deeply influenced by their own brought up- thinking and try to distort Gurbani. Due to inevitable lashing, some just keep quiet to keep their comforts they enjoy right now, If a few persons have tried to decipher Guru Message, they have faced attacks supported by group mentality that further damage expression of Guru Message. Gurus were very much aware of such kind of situations, so they, through Gurbani, advise their followers not to indulge in debate and never to be afraid of saying the truth. If different kinds of fears control Guru followers, they are not Guru followers in real sense. Gurus have not promoted “save-your –life at any cost or keep your chair at any cost” diplomacy, contrary to that, they have stressed on fearless life to be lived in His love with a complete faith in the Creator. They preferred taking on any calamity to give in to any one in fear, that alone tells the story of their love for Creator and the divine knowledge about Him they imparted; they recorded it so that we as their followers, can practice it. Enlightened ones’ approach towards the world has been very humble, they simply tried to explain what they experienced, if some people kept questioning without trying to understand what was being said, they, instead of wasting time on such people, moved on without hard feelings. Their belief in His Ordinance was immense as expressed in their Bani. They practiced this belief about His Ordinance and accepted the fact that those people, who were not following their teachings, were also very much obeying His Ordinance. Its verification is on 441 SGGS, Mehla 3

ਇਕਿ ਜੰਤ ਭਰਮਿ ਭੁਲੇ ਤਿਨਿ ਸਹਿ ਆਪਿ ਭੁਲਾਏ ॥

ਦੂਜੈ ਭਾਇ ਫਿਰਹਿ ਹਉਮੈ ਕਰਮ ਕਮਾਏ ॥

ਤਿਨਿ ਸਹਿ ਆਪਿ ਭੁਲਾਏ ਕੁਮਾਰਗਿ ਪਾਏ ਤਿਨ ਕਾ ਕਿਛੁ ਨ ਵਸਾਈ ॥

ਤਿਨ ਕੀ ਗਤਿ ਅਵਗਤਿ ਤੂੰਹੈ ਜਾਣਹਿ ਜਿਨਿ ਇਹ ਰਚਨ ਰਚਾਈ ॥

ਹੁਕਮੁ ਤੇਰਾ ਖਰਾ ਭਾਰਾ ਗੁਰਮੁਖਿ ਕਿਸੈ ਬੁਝਾਏ ॥

ਇਉ ਕਹੈ ਨਾਨਕੁ ਕਿਆ ਜੰਤ ਵਿਚਾਰੇ ਜਾ ਤੁਧੁ ਭਰਮਿ ਭੁਲਾਏ ॥੯॥

Ik janṯ bẖaram bẖule ṯin sėh āp bẖulā▫e.

Ḏūjai bẖā▫e firėh ha▫umai karam kamā▫e.

Ŧin sėh āp bẖulā▫e kumārag pā▫e ṯin kā kicẖẖ na vasā▫ī.

Ŧin kī gaṯ avgaṯ ṯūŉhai jāṇėh jin ih racẖan racẖā▫ī.

Hukam ṯerā kẖarā bẖārā gurmukẖ kisai bujẖā▫e.

I▫o kahai Nānak ki▫ā janṯ vicẖāre jā ṯuḏẖ bẖaram bẖulā▫e. ||9||

In Essence: There are some who are deluded in doubt, the Master has caused them to be like that, they act in conceit in duality, the Master has misled them to follow bad path, and nothing is in their hand. Who has fashioned this creation knows their good or bad plight. His Ordinance is very forceful, through Guru He causes to comprehend it; Nanak thus says this that Prabh has deluded beings in doubt, what poor creatures can do?

If we reread it carefully, Guru shows sympathy towards those who are deluded in doubt and do not listen to Guru to follow His path. There are no hard feelings for those who do not listen to Guru; actually Guru accepts it as an acceptance of His Hukam. It is His Will that prevails in all context.

Third Nanak has put a mirror before his followers, after seeing it, I want to share that mirror with all of you who are interested in, hoping Guru’s efforts would definitely work on us to make us devotees of our Creator in real sense that requires very intense struggle within. Come with me to see that mirror together to become fortunate followers but keeping this fact in your minds that the realm of divine sphere, we are entering into, has nothing to do with materialistic goals. If materialistic goals are dominant over us and still we want to keep them dominating us, this mirror Guru shows will not help us. I hope that you are aware of the fact that Guru declares this path of His devotion is sharp like a dagger and thinner than its edge, obviously it is extremely difficult. Why it is so? There are mountains of temptations of materialistic goals that are hard to overcome. If we try, we will lose nothing literally but there are chances that His invisible presence can be realized, that alone can stimulate the mind to tread on Guru Path with bravery, do not ever forget that if relentlessly this Guru shown path is followed, miracles will occur. Let’s listen to what Guru says on 490 SGGS

ਰਾਗੁ ਗੂਜਰੀ ਮਹਲਾ ੩ ਘਰੁ ੧

Rāg gūjrī mėhlā 3 gẖar 1

Raag Gujri, Third Nanak, house one

ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥

Ik▫oaŉkār saṯgur parsāḏ.

There is only one Akalpurakh, He is known through Guru blessings

ਧ੍ਰਿਗੁ ਇਵੇਹਾ ਜੀਵਣਾ ਜਿਤੁ ਹਰਿ ਪ੍ਰੀਤਿ ਨ ਪਾਇ ॥

ਜਿਤੁ ਕੰਮਿ ਹਰਿ ਵੀਸਰੈ ਦੂਜੈ ਲਗੈ ਜਾਇ ॥੧॥

Ḏẖarig ivehā jīvṇā jiṯ har parīṯ na pā▫e.

Jiṯ kamm har vīsrai ḏūjai lagai jā▫e. ||1||

In Essence: Accursed is that person’s life who has not fallen in love with the Creator and accursed is that deed that causes the mind to forget Him and gets attached to duality.

Here is the idea, I feel, which is very important for a Sikh to take seriously. Guru wants his followers to fall in love with the Creator, who don’t do that, are compared to the accursed ones and the deeds that keep the doers forgetting the Creator are also accursed. Please make a note of it. How then by merely visiting Guru will make anything good if our love is divided between the Creator and the Maya? Our divided love is an example of the curse Guru ji talks about. It is pretty strong jolt that is felt only when it is realized that what has become dear to us is not as important as His love as per Gurmat; I wonder how many of us get it. As they say, in sleep, we are not consciously aware because instead of beta waves of the brain, delta waves are active, certainly in Maya slumber, we are not aware of our lives being cursed ones due to our dominating duality and failure to realize the impact of Maya that triggers a lot of negativity in us. In Gurmat this analogy is often expressed. Also in Gurmat there is only one choice given in context of loving and that is to be in love with the Creator, if love for Him is there, everything is there.

(ਹੇ ਮੇਰੇ ਮਨ!) ਇਹੋ ਜਿਹਾ ਜੀਵਨ ਫਿਟਕਾਰ-ਜੋਗ ਹੈ ਜਿਸ ਜੀਊਣ ਵਿਚ ਪਰਮਾਤਮਾ ਨਾਲ ਪਿਆਰ ਨਾਹ ਬਣੇ, (ਐਸਾ ਭੀ ਕੰਮ ਫਿਟਕਾਰ-ਜੋਗ ਹੈ) ਜਿਸ ਕੰਮ ਵਿਚ ਲੱਗਿਆਂ ਪਰਮਾਤਮਾ ਭੁੱਲ ਜਾਏ, ਅਤੇ ਮਨੁੱਖ ਮਾਇਆ ਦੇ ਮੋਹ ਵਿਚ ਜਾ ਫਸੇ।੧।

ਐਸਾ ਸਤਿਗੁਰੁ ਸੇਵੀਐ ਮਨਾ ਜਿਤੁ ਸੇਵਿਐ ਗੋਵਿਦ ਪ੍ਰੀਤਿ ਊਪਜੈ ਅਵਰ ਵਿਸਰਿ ਸਭ ਜਾਇ ॥

ਹਰਿ ਸੇਤੀ ਚਿਤੁ ਗਹਿ ਰਹੈ ਜਰਾ ਕਾ ਭਉ ਨ ਹੋਵਈ ਜੀਵਨ ਪਦਵੀ ਪਾਇ ॥੧॥ ਰਹਾਉ ॥

Aisā saṯgur sevī▫ai manā jiṯ sevi▫ai goviḏ parīṯ ūpjai avar visar sabẖ jā▫e.

Har seṯī cẖiṯ gėh rahai jarā kā bẖa▫o na hova▫ī jīvan paḏvī pā▫e. ||1|| rahā▫o.

In Essence: Follow and serve that True Guru through whom the mind embraces love for the Creator and all rest is forgotten. Who remains attached to His love, obtains supreme status of life, and has no fear at all, (Pause)

Gurbani doesn’t promote only Sikh Gurus, please make note of it, in Gurbani, people are advised to seek a perfect Guru who has seen the Creator and enables others to envision Him. Since Sikhs have their Guru as Guru has recorded Guru -guidance in the form of Sri Guru Granth Sahib for Sikhs, so they do not need to look for another Guru, here is the verification of this on 982 SGGS

ਬਾਣੀ ਗੁਰੂ ਗੁਰੂ ਹੈ ਬਾਣੀ ਵਿਚਿ ਬਾਣੀ ਅੰਮ੍ਰਿਤੁ ਸਾਰੇ ॥

ਗੁਰੁ ਬਾਣੀ ਕਹੈ ਸੇਵਕੁ ਜਨੁ ਮਾਨੈ ਪਰਤਖਿ ਗੁਰੂ ਨਿਸਤਾਰੇ ॥੫॥

Baṇī gurū gurū hai baṇī vicẖ baṇī amriṯ sāre.

Gur baṇī kahai sevak jan mānai parṯakẖ gurū nisṯāre. ||5||

In Essence: Bani is an embodiment of Guru and Guru is in Bani and in Bani there is all nectar, Guru utters Bani and those who listen and believe in it heartily, Guru certainly saves them.

(ਹੇ ਭਾਈ! ਗੁਰੂ ਦੀ) ਬਾਣੀ (ਸਿੱਖ ਦਾ) ਗੁਰੂ ਹੈ, ਗੁਰੂ ਬਾਣੀ ਵਿਚ ਮੌਜੂਦ ਹੈ। (ਗੁਰੂ ਦੀ) ਬਾਣੀ ਵਿਚ ਆਤਮਕ ਜੀਵਨ ਦੇਣ ਵਾਲਾ ਨਾਮ-ਜਲ (ਹੈ, ਜਿਸ ਨੂੰ ਸਿੱਖ ਹਰ ਵੇਲੇ ਆਪਣੇ ਹਿਰਦੇ ਵਿਚ) ਸਾਂਭ ਰੱਖਦਾ ਹੈ। ਗੁਰੂ ਬਾਣੀ ਉਚਾਰਦਾ ਹੈ, (ਗੁਰੂ ਦਾ) ਸੇਵਕ ਉਸ ਬਾਣੀ ਉਤੇ ਸਰਧਾ ਧਾਰਦਾ ਹੈ। ਗੁਰੂ ਉਸ ਸਿੱਖ ਨੂੰ ਯਕੀਨੀ ਤੌਰ ਤੇ ਸੰਸਾਰ-ਸਮੁੰਦਰ ਤੋਂ ਪਾਰ ਲੰਘਾ ਦੇਂਦਾ ਹੈ।੫।

There are people out there who try to deny Guru-ship of Guru Granth Sahib but truth lies right in Guru Granth Sahib as stated above, over centuries to come, Sikhs do not need hundreds of new Gurus to guide them; however, who don’t want to be Sikhs of Guru Nanak Gobind Singh Ji, are free to choose perfect Guru to envision the Creator, to them too Guru advises to make sure they seek the right perfect Guru otherwise dusty storm of Maya will envelop them along with their fake Gurus. So in above Vaakas Guru ji stresses on that point. Personally Sri Guru Granth Sahib has taken me towards Him, inspired me to love the Creator only. The power of belief in Guru Guidance enables us to forget all the rest that creates hindrance in loving the Creator. In that state of mind, one becomes fearless. That is what Guru wants his Sikhs to be.

ਮਨਾ = ਹੇ ਮਨ! ਜਿਤੁ ਸੇਵਿਐ = ਜਿਸ ਦੀ ਸੇਵਾ ਕੀਤਿਆਂ। ਅਵਰ = ਹੋਰ ਦੀ (ਪ੍ਰੀਤਿ)। ਸੇਤੀ = ਨਾਲ। ਗਹਿ ਰਹੈ = ਜੁੜਿਆ ਰਹੇ। ਜਰਾ = ਬੁਢੇਪਾ। ਪਦਵੀ = ਦਰਜਾ।੧।ਰਹਾਉ।

ਹੇ ਮੇਰੇ ਮਨ! ਇਹੋ ਜਿਹੇ ਗੁਰੂ ਦੀ ਸਰਨ ਪੈਣਾ ਚਾਹੀਦਾ ਹੈ ਜਿਸ ਦੀ ਸਰਨ ਪਿਆਂ ਪਰਮਾਤਮਾ ਨਾਲ ਪਿਆਰ ਪੈਦਾ ਹੋ ਜਾਏ, ਅਤੇ ਹੋਰ (ਮਾਇਆ ਆਦਿਕ) ਦਾ ਪਿਆਰ ਸਾਰਾ ਭੁਲ ਜਾਏ, (ਜਿਸ ਦੀ ਸਰਨ ਪਿਆਂ) ਪਰਮਾਤਮਾ ਨਾਲ ਚਿੱਤ ਸਦਾ ਜੁੜਿਆ ਰਹੇ, ਅਤੇ ਇਹੋ ਜਿਹਾ ਆਤਮਕ ਜੀਵਨ ਦਾ ਦਰਜਾ ਮਿਲ ਜਾਏ ਜਿਸ ਨੂੰ ਕਦੇ ਬੁਢੇਪੇ ਦਾ ਡਰ ਨਾਹ ਹੋ ਸਕੇ (ਜੋ ਆਤਮਕ ਦਰਜਾ ਕਦੇ ਕਮਜ਼ੋਰ ਨਾਹ ਹੋ ਸਕੇ)।੧।ਰਹਾਉ।

ਗੋਬਿੰਦ ਪ੍ਰੀਤਿ ਸਿਉ ਇਕੁ ਸਹਜੁ ਉਪਜਿਆ ਵੇਖੁ ਜੈਸੀ ਭਗਤਿ ਬਨੀ ॥

ਆਪ ਸੇਤੀ ਆਪੁ ਖਾਇਆ ਤਾ ਮਨੁ ਨਿਰਮਲੁ ਹੋਆ ਜੋਤੀ ਜੋਤਿ ਸਮਈ ॥੨॥

Gobinḏ parīṯ si▫o ik sahj upji▫ā vekẖ jaisī bẖagaṯ banī.

Āp seṯī āp kẖā▫i▫ā ṯā man nirmal ho▫ā joṯī joṯ sam▫ī. ||2||

In Essence: Due to being in love with Akalpurakh, the state of equipoise is attained and the color of devotional love is darkened, (in this state of mind), mind eradicates self-conceit and becomes so pure it gets merged in the Creator.[Duality ceases to exist]

Above Guru ji describes the state of mind that comes by being in love with the Creator. In that state, the mind loves to perform His devotion, it eradicates its conceited-self and thus becomes pure. Miracle happens then, the mind remains involved with the Creator because there is nothing but love of Akalpurakh that dominates the mind. Thus no place is left in heart for duality.

ਸਿਉ = ਨਾਲ। ਸਹਜੁ = ਆਤਮਕ ਅਡੋਲਤਾ। ਜੈਸੀ = ਅਸਚਰਜ ਜਿਹੀ। ਸੇਤੀ = ਨਾਲ। ਆਪ ਸੇਤੀ = ਮਨ ਦੀ ਰਾਹੀਂ। ਆਪੁ = ਆਪਾ-ਭਾਵ। ਜੋਤੀ = ਪਰਮਾਤਮਾ ਦੀ ਜੋਤਿ ਵਿਚ। ਜੋਤਿ = ਸੁਰਤਿ। ਸਮਈ = ਸਮਾਈ, ਲੀਨ ਹੋ ਗਈ।੨।

ਹੇ ਭਾਈ! ਪਰਮਾਤਮਾ ਨਾਲ ਪਿਆਰ ਪਾਇਆਂ (ਮਨੁੱਖ ਦੇ ਅੰਦਰ) ਇਕ (ਅਚਰਜ) ਆਤਮਕ ਅਡੋਲਤਾ ਪੈਦਾ ਹੁੰਦੀ ਹੈ, ਹੈਰਾਨ ਕਰਨ ਵਾਲੀ ਭਗਤੀ (ਦਾ ਰੰਗ) ਬਣਦਾ ਹੈ। ਅੰਦਰੇ ਅੰਦਰ ਹੀ (ਮਨੁੱਖ ਦੇ ਅੰਦਰੋਂ) ਆਪਾ-ਭਾਵ (ਅਹੰਕਾਰ) ਮੁੱਕ ਜਾਂਦਾ ਹੈ, (ਜਦੋਂ ਆਪਾ-ਭਾਵ ਮੁੱਕਦਾ ਹੈ) ਤਦੋਂ ਮਨ ਪਵਿਤ੍ਰ ਹੋ ਜਾਂਦਾ ਹੈ, ਤਦੋ ਮਨੁੱਖ ਦੀ ਸੁਰਤਿ ਰੱਬੀ ਨੂਰ ਵਿਚ ਲੀਨ ਰਹਿੰਦੀ ਹੈ।੨।

ਬਿਨੁ ਭਾਗਾ ਐਸਾ ਸਤਿਗੁਰੁ ਨ ਪਾਈਐ ਜੇ ਲੋਚੈ ਸਭੁ ਕੋਇ ॥

ਕੂੜੈ ਕੀ ਪਾਲਿ ਵਿਚਹੁ ਨਿਕਲੈ ਤਾ ਸਦਾ ਸੁਖੁ ਹੋਇ ॥੩॥

Bin bẖāgā aisā saṯgur na pā▫ī▫ai je locẖai sabẖ ko▫e.

Kūrhai kī pāl vicẖahu niklai ṯā saḏā sukẖ ho▫e. ||3||

In Essence: Without good luck, such True Guru is not met even though all may long to have; only if the wall of falsehood is removed, the peace is obtained forever then.
True Guru defines the way to remove the wall of falsehood. Talking about “the good luck, “isn’t it strange that we hear Guru, we read what Guru has recorded for us to guide us, and even then we love what is declared useless by the Guru. Literally Guru is just not met; it is just an illusion of being close to Guru. Isn’t it bad luck, even being aware of this, we don’t meet Guru? When our minds start following Guru by ignoring worldly guidance, then as per Guru, “good luck” comes by.

(ਪਰ, ਹੇ ਭਾਈ!) ਚਾਹੇ ਹਰੇਕ ਮਨੁੱਖ ਪਿਆ ਤਾਂਘ ਕਰੇ, ਕਿਸਮਤ ਤੋਂ ਬਿਨਾ ਅਜੇਹਾ ਗੁਰੂ ਨਹੀਂ ਮਿਲਦਾ (ਜਿਸ ਦੇ ਮਿਲਿਆਂ ਮਨੁੱਖ ਦੇ) ਅੰਦਰੋਂ ਮਾਇਆ ਦੇ ਮੋਹ ਵਾਲੀ ਕੰਧ ਦੂਰ ਹੋ ਜਾਏ। (ਜਦੋਂ ਇਹ ਕੰਧ ਨਿਕਲ ਜਾਂਦੀ ਹੈ ਤੇ ਹਰੀ ਨਾਲ ਮਿਲਾਪ ਹੋ ਜਾਂਦਾ ਹੈ) ਤਦੋਂ ਮਨੁੱਖ ਨੂੰ ਸਦਾ ਲਈ ਆਨੰਦ ਪ੍ਰਾਪਤ ਹੋ ਜਾਂਦਾ ਹੈ।੩।

ਨਾਨਕ ਐਸੇ ਸਤਿਗੁਰ ਕੀ ਕਿਆ ਓਹੁ ਸੇਵਕੁ ਸੇਵਾ ਕਰੇ ਗੁਰ ਆਗੈ ਜੀਉ ਧਰੇਇ ॥

ਸਤਿਗੁਰ ਕਾ ਭਾਣਾ ਚਿਤਿ ਕਰੇ ਸਤਿਗੁਰੁ ਆਪੇ ਕ੍ਰਿਪਾ ਕਰੇਇ ॥੪॥੧॥੩॥

Nānak aise saṯgur kī ki▫ā oh sevak sevā kare gur āgai jī▫o ḏẖare▫e.

Saṯgur kā bẖāṇā cẖiṯ kare saṯgur āpe kirpā kare▫i. ||4||1||3||

In Essence: How to serve such True Guru? Nanak says one should offer one’s life to such True Guru, Guru’s “will” should be prioritized in the heart, Guru himself shows kindness. [Contrary to that we go to Guru, listen to Guru but keep our mind-set intact and let Guru advice slips into a ritual]

Here real surrender to True Guru is expressed, in surrender, one’s conceit has to go for good, only then Guru takes the follower from there towards Him step by step.Go to Guru Granth Sahib, bow and sit down to listen to any shabada heartily and determine to follow the instruction given in that Shabada, trust me, a certain change will occur but please let the Guru talk to the mind with sincerity.

ਹੇ ਨਾਨਕ! (ਜਿਸ ਸੇਵਕ ਨੂੰ ਇਹੋ ਜਿਹਾ ਗੁਰੂ ਮਿਲ ਪੈਂਦਾ ਹੈ) ਉਹ ਸੇਵਕ ਅਜੇਹੇ ਗੁਰੂ ਦੀ ਕੀਹ ਸੇਵਾ ਕਰਦਾ ਹੈ? (ਬੱਸ, ਇਹੀ ਸੇਵਾ ਕਰਦਾ ਹੈ ਕਿ) ਗੁਰੂ ਦੇ ਅੱਗੇ ਆਪਣੀ ਜਿੰਦ ਭੇਟਾ ਕਰ ਦੇਂਦਾ ਹੈ (ਭਾਵ, ਉਹ ਸੇਵਕ) ਗੁਰੂ ਦੀ ਮਰਜ਼ੀ ਨੂੰ ਆਪਣੇ ਚਿੱਤ ਵਿਚ ਟਿਕਾ ਲੈਂਦਾ ਹੈ (ਗੁਰੂ ਦੇ ਹੁਕਮ ਵਿਚ ਤੁਰਦਾ ਹੈ। ਪਰ ਭਾਣਾ ਮੰਨਾਣਾ ਭੀ ਕੋਈ ਸੌਖੀ ਖੇਡ ਨਹੀਂ, ਜਿਸ ਮਨੁੱਖ ਉਤੇ) ਗੁਰੂ ਆਪ ਹੀ ਕਿਰਪਾ ਕਰਦਾ ਹੈ (ਉਹ ਮਨੁੱਖ ਗੁਰੂ ਦੇ ਹੁਕਮ ਨੂੰ ਸਦਾ ਮੰਨਦਾ ਹੈ)।੪।੧।੩।

ਗੂਜਰੀ ਮਹਲਾ ੩ ॥

ਹਰਿ ਕੀ ਤੁਮ ਸੇਵਾ ਕਰਹੁ ਦੂਜੀ ਸੇਵਾ ਕਰਹੁ ਨ ਕੋਇ ਜੀ ॥

ਹਰਿ ਕੀ ਸੇਵਾ ਤੇ ਮਨਹੁ ਚਿੰਦਿਆ ਫਲੁ ਪਾਈਐ ਦੂਜੀ ਸੇਵਾ ਜਨਮੁ ਬਿਰਥਾ ਜਾਇ ਜੀ ॥੧॥

Gūjrī mėhlā 3.

Har kī ṯum sevā karahu ḏūjī sevā karahu na ko▫e jī.

Har kī sevā ṯe manhu cẖinḏi▫ā fal pā▫ī▫ai ḏūjī sevā janam birthā jā▫e jī. ||1||

In Essence: Only perform devotional service to Prabh; please do not serve any other (entity). Through serving Akalpurakh, desired fruits are obtained and by serving others, life is wasted in vain. [ Remember when one is in love with the Creator, his/her only desire is to envision Him, that is what Guru points out here, it is not about other desires we harbor under influence of Maya}

Here Guru makes it clear that serving others is just a wastage of time, serving only the Creator is what important and useful. Literally Guru follower is led to him by breaking up his/her bonds with Maya put by others who detour the mind away from the Creator. If one bows to other than the Creator, it is a duality, it is an act of deception, it is a highly recommended in Gurmat to become only of the Creator and pass by others without any notice and without any kinds of hard feelings within. No criticism whatsoever.

ਹੇ ਭਾਈ! ਸਿਰਫ਼ ਪਰਮਾਤਮਾ ਦੀ ਸੇਵਾ-ਭਗਤੀ ਕਰੋ ਕਿਸੇ ਹੋਰ (ਦੇਵੀ ਦੇਵਤੇ ਆਦਿਕ) ਦੀ ਸੇਵਾ-ਪੂਜਾ ਨਾਹ ਕਰੋ। ਪਰਮਾਤਮਾ ਦੀ ਸੇਵਾ ਭਗਤੀ ਕੀਤਿਆਂ ਮਨ-ਇੱਛਤ ਫਲ ਪਾ ਲਈਦਾ ਹੈ, ਕਿਸੇ ਹੋਰ (ਦੇਵੀ ਦੇਵਤੇ ਆਦਿਕ) ਦੀ ਪੂਜਾ ਨਾਲ ਆਪਣੀ ਜ਼ਿੰਦਗੀ ਹੀ ਵਿਅਰਥ ਚਲੀ ਜਾਂਦੀ ਹੈ।੧।

ਹਰਿ ਮੇਰੀ ਪ੍ਰੀਤਿ ਰੀਤਿ ਹੈ ਹਰਿ ਮੇਰੀ ਹਰਿ ਮੇਰੀ ਕਥਾ ਕਹਾਨੀ ਜੀ ॥

ਗੁਰ ਪ੍ਰਸਾਦਿ ਮੇਰਾ ਮਨੁ ਭੀਜੈ ਏਹਾ ਸੇਵ ਬਨੀ ਜੀਉ ॥੧॥ ਰਹਾਉ ॥

Har merī parīṯ rīṯ hai har merī har merī kathā kahānī jī.

Gur parsāḏ merā man bẖījai ehā sev banī jī▫o. ||1|| rahā▫o.

In Essence: Prabh is my love, a way of living and Prabh is a topic of my discourses. My mind is saturated with Prabh with the blessings of Guru and that is the service I like to do. Pause

This is the clear mirror I want you to see it with me. Sikhi rests at love for the Creator, nothing is more important than Him; living in His love is the real way of living. This is what Guru teaches and true Guru followers follow him and stay in love with the Creator. All the rest of stories are not important in pursuit of the Creator. Read the following and realize how Akalpurakh becomes one’s world after realizing Him by being in His love.

ਰੀਤਿ = ਜੀਵਨ-ਜੁਗਤਿ। ਕਥਾ ਕਹਾਨੀ = ਮਨ ਪਰਚਾਵੇ ਦੀਆਂ ਗੱਲਾਂ। ਪ੍ਰਸਾਦਿ = ਕਿਰਪਾ ਨਾਲ। ਭੀਜੈ = ਭਿੱਜ ਜਾਏ, ਗਿੱਝ ਜਾਏ। ਬਨੀ = ਫੱਬੀ।੧।ਰਹਾਉ।

ਹੇ ਭਾਈ! ਪਰਮਾਤਮਾ ਨਾਲ ਪਿਆਰ ਮੇਰੀ ਜੀਵਨ-ਜੁਗਤਿ ਹੈ, ਪਰਮਾਤਮਾ ਦੀ ਸਿਫ਼ਤਿ-ਸਾਲਾਹ ਮੇਰੇ ਵਾਸਤੇ ਮਨ-ਪਰਚਾਵੇ ਦੀਆਂ ਗੱਲਾਂ ਹਨ। ਬੱਸ! ਮੈਨੂੰ ਇਹੀ ਸੇਵਾ-ਭਗਤੀ ਚੰਗੀ ਲੱਗਦੀ ਹੈ ਕਿ ਗੁਰੂ ਦੀ ਕਿਰਪਾ ਨਾਲ ਮੇਰਾ ਮਨ ਪਰਮਾਤਮਾ ਦੀ ਯਾਦ ਵਿਚ ਗਿੱਝ ਜਾਏ।੧।ਰਹਾਉ।

ਹਰਿ ਮੇਰਾ ਸਿਮ੍ਰਿਤਿ ਹਰਿ ਮੇਰਾ ਸਾਸਤ੍ਰ ਹਰਿ ਮੇਰਾ ਬੰਧਪੁ ਹਰਿ ਮੇਰਾ ਭਾਈ ॥

ਹਰਿ ਕੀ ਮੈ ਭੂਖ ਲਾਗੈ ਹਰਿ ਨਾਮਿ ਮੇਰਾ ਮਨੁ ਤ੍ਰਿਪਤੈ ਹਰਿ ਮੇਰਾ ਸਾਕੁ ਅੰਤਿ ਹੋਇ ਸਖਾਈ ॥੨॥

Har merā simriṯ har merā sāsṯar har merā banḏẖap har merā bẖā▫ī.

Har kī mai bẖūkẖ lāgai har nām merā man ṯaripṯai har merā sāk anṯ ho▫e sakẖā▫ī. ||2||

In Essence: Prabh is my Simritis, Shastras. Prabh is my relative and brother. I desire for Prabh and His Name satiates my mind, Prabh is my kinsman who is my Helper in the end.

This is another part of the mirror. Only two entities are there that deserve priority to all, one is Akalpurakh as stated in above Vaakas and the second one is True Guru because True Guru causes to get attached to the Creator through counseling, here I am pointing at Guru Granth Sahib. In this context I must add that living among His devotees, makes this journey easier and intact from outer influences. Gurbani stresses on that too.

ਹੇ ਭਾਈ! ਪਰਮਾਤਮਾ ਦਾ ਨਾਮ ਹੀ ਮੇਰੇ ਵਾਸਤੇ ਸਿਮ੍ਰਿਤੀਆਂ ਦੀ ਮਰਯਾਦਾ ਹੈ ਤੇ ਸ਼ਾਸਤ੍ਰਾਂ ਦੀ ਵਿਚਾਰ ਹੈ, ਪਰਮਾਤਮਾ ਹੀ ਮੇਰਾ ਰਿਸ਼ਤੇਦਾਰ ਹੈ, ਪਰਮਾਤਮਾ ਹੀ ਮੇਰਾ ਭਰਾ-ਭਾਈ ਹੈ। ਪਰਮਾਤਮਾ ਦੇ ਸਿਮਰਨ ਦੀ ਮੈਨੂੰ ਭੁੱਖ ਲੱਗਦੀ ਹੈ (ਮੇਰੀ ਆਤਮਕ ਜ਼ਿੰਦਗੀ ਦੇ ਕਾਇਮ ਰਹਿਣ ਵਾਸਤੇ ਮੈਨੂੰ ਸਿਮਰਨ ਦੀ ਖ਼ੁਰਾਕ ਦੀ ਲੋੜ ਪੈਂਦੀ ਹੈ), ਪਰਮਾਤਮਾ ਦੇ ਨਾਮ ਵਿਚ ਜੁੜਿਆਂ ਮੇਰਾ ਮਨ (ਮਾਇਆ ਵਲੋਂ) ਰੱਜ ਜਾਂਦਾ ਹੈ। ਪਰਮਾਤਮਾ ਮੇਰਾ ਸੰਬੰਧੀ ਹੈ, ਪਰਮਾਤਮਾ ਹੀ ਮੇਰਾ ਅੰਤ ਵੇਲੇ ਦਾ ਸਾਥੀ ਹੈ।੨।

ਹਰਿ ਬਿਨੁ ਹੋਰ ਰਾਸਿ ਕੂੜੀ ਹੈ ਚਲਦਿਆ ਨਾਲਿ ਨ ਜਾਈ ॥

ਹਰਿ ਮੇਰਾ ਧਨੁ ਮੇਰੈ ਸਾਥਿ ਚਾਲੈ ਜਹਾ ਹਉ ਜਾਉ ਤਹ ਜਾਈ ॥੩॥

Har bin hor rās kūṛī hai cẖalḏi▫ā nāl na jā▫ī.

Har merā ḏẖan merai sāth cẖālai jahā ha▫o jā▫o ṯah jā▫ī. ||3||

In Essence: Without Prabh all other wealth is false since it doesn’t go with (me). His Name –wealth goes with me wherever I go.

His love or love for His Name is real wealth and only this wealth should be sought. Here are the three points very clearly expressed, The Creator and to be in His love, True Guru and to follow him only and the third is to contemplate on His Name. That is an act of feeding the mind with His love again and again.

(ਹੇ ਭਾਈ! ਦੁਨੀਆ ਦੇ ਧਨ ਪਦਾਰਥ ਦਾ ਕੀਹ ਮਾਣ? ਪਰਮਾਤਮਾ ਦੇ ਨਾਮ ਤੋਂ ਬਿਨਾ ਹੋਰ ਸਰਮਾਇਆ ਝੂਠਾ ਹੈ, (ਜਗਤ ਤੋਂ) ਤੁਰਨ ਵੇਲੇ (ਮਨੁੱਖ ਦੇ) ਨਾਲ ਨਹੀਂ ਜਾਂਦਾ। (ਸੋ,) ਪਰਮਾਤਮਾ ਦਾ ਨਾਮ ਹੀ ਮੇਰਾ ਧਨ ਹੈ, ਇਹ ਧਨ ਮੇਰੇ ਨਾਲ ਸਾਥ ਕਰਦਾ ਹੈ, ਮੈਂ ਜਿਥੇ ਭੀ ਜਾਂਦਾ ਹਾਂ ਇਹ ਧਨ ਮੇਰੇ ਨਾਲ ਜਾਂਦਾ ਹੈ।੩।

ਸੋ ਝੂਠਾ ਜੋ ਝੂਠੇ ਲਾਗੈ ਝੂਠੇ ਕਰਮ ਕਮਾਈ ॥

ਕਹੈ ਨਾਨਕੁ ਹਰਿ ਕਾ ਭਾਣਾ ਹੋਆ ਕਹਣਾ ਕਛੂ ਨ ਜਾਈ ॥੪॥੨॥੪॥

So jẖūṯẖā jo jẖūṯẖe lāgai jẖūṯẖe karam kamā▫ī.

Kahai Nānak har kā bẖāṇā ho▫ā kahṇā kacẖẖū na jā▫ī. ||4||2||4||

In Essence: False are those who are into false deeds. (What can be said in this context), Nanak utter this, “It is also His will that has prevailed (people have gone into false deeds), nothing can be said about His Will.{ Here idea of telling about Him to others is expressed with a advice, that is if others do not hear that and keep doing false deeds, just pass by}

What are the important issues, they are expressed here. Living in His love, then performing a job to make a living must be considered as rightful way of living but racing with Maya -urges is utterly falling into falsehood. Without Him, the wall of falsehood is created, without understanding His Hukam, this wall of falsehood doesn’t fall. In His love, His Hukam is understood well. Thus mind doesn’t fall for conflicts. Through True Guru His Hukam is comprehended.

ਹੇ ਭਾਈ! ਜੇਹੜਾ ਮਨੁੱਖ ਨਾਲ ਨਾਹ ਨਿਭਣ ਵਾਲੇ ਪਦਾਰਥਾਂ ਵਿਚ ਪ੍ਰੀਤਿ ਪਾਈ ਰੱਖਦਾ ਹੈ, ਉਸ ਦਾ ਜੀਵਨ ਹੀ ਉਹਨਾਂ ਪਦਾਰਥਾਂ ਨਾਲ ਇਕ-ਮਿਕ ਹੋ ਜਾਂਦਾ ਹੈ, ਉਹ ਨਿਤ ਉਹਨਾਂ ਨਾਸਵੰਤ ਪਦਾਰਥਾਂ ਦੀ ਖ਼ਾਤਰ ਹੀ ਦੌੜ-ਭੱਜ ਕਰਦਾ ਰਹਿੰਦਾ ਹੈ। (ਪਰ) ਨਾਨਕ ਆਖਦਾ ਹੈ-ਇਹ ਪਰਮਾਤਮਾ ਦੀ ਰਜ਼ਾ ਹੀ ਹੈ (ਕਿ ਕੋਈ ਹਰਿ-ਨਾਮ ਵਿਚ ਮਸਤ ਹੈ ਤੇ ਕੋਈ ਝੂਠੇ ਪਦਾਰਥਾਂ ਵਿਚ ਲੱਗਾ ਪਿਆ ਹੈ), ਇਸ ਰਜ਼ਾ ਨੂੰ ਚੰਗਾ ਜਾਂ ਮੰਦਾ ਨਹੀਂ ਆਖਿਆ ਜਾ ਸਕਦਾ।੪।੨।੪।

Guru takes our fear out by taking us to Akalpurakh’s refuge, when the Master of all is taken as the Savior, from who we should fear? He is our Giver, then why to worry if loss occurs? When we experience deception, isn’t it His Ordinance that prevails and what about our own actions? When mind is fixed on Him what importance others have who too depend upon Him? Guru enshrines in our hearts this divine knowledge to set us free, to keep our love for Him intact from duality. We then are enveloped in Guru Teachings and His love. We become different than those who are into quagmire of Maya. This mirror showed by Guru should keep us aware of all tumult and storms of Maya influences that rip us off our virtues and ability to become worthy of our Creator. Please keep looking into Guru- Mirror.

Interpretation in Punjabi is by Dr Sahib Singh Ji

By G Singh

If We Can Spare Time

By G.Singh in GURBANI ARTICLES

Let’s sit with Guru Nanak, I know you are busy; you have hardly any time to talk about this now just as when time comes to brush teeth, a sudden hurry envelops the mind and it is done quickly. I know that, and I have been there so don’t feel bad about it. I was kept away from Guru by storms of communist thoughts and hyper rationality. Erich Fromm, a thinker and psychologist, gave me a jolt about communist thought and its application in context of freedom of mind, he actually helped me in analyzing his own work critically, and the study of mind- psychology in context of hypnotherapy of Dr Franz .A. Mesmer and Dr. Milton Erickson put a dent in my fanatic rationality I used to gloat on. Still science is unable to prove anything about limits of the mind with evidence. That is why to question each other’s beliefs based on different researches on the mind, is a fair game. The closed doors deprive you of many beautiful things existing out there.

The landscapes of beautiful words created by many thinkers couldn’t satisfy me, after all we need to see the bottom of the words because words change colors in various contexts especially when they come close to the reality or go beyond it. Just be with me I am just sharing with you my “wandering- around-journey”. So I went back to Guru Nanak, this time, it was a very different experience. First time, I could see Guru Nanak and Tenth Nanak standing on the same spot because before their portraits were differently presented to me by our so called Sikh-scholars[ As you know floating on the top never let us know what is there underneath]. I strongly believe that the born-blind has no imagination of light. Anyone interested in understanding Guru Gobind Singh, study Gurbani in depth, you will know him better than ever.

Going back to our glorious Guru, I must stress that Guru Nanak neither binds his followers with fanatic-rationality nor keeps them in the darkness of blind faith layered with beliefs or social prevailed practices put in the mind with many ways. So we, as Sikhs, need to grab the opportunity to learn from Guru Ji even if we are busy. Please come with me, give your soul a few precious moments to hear what Guru Ji says in context of becoming true devotees of the Creator which is very much difficult though. You will be surprised if you don’t know, Guru ji also agrees with this fact that people just cannot get time out of their entanglements, so there are not many who fall for the Creator. Here is his Sloka in “slok Varan ton Vadheek, Mehla 1, 1410 SGGS

ਹੈਨਿ ਵਿਰਲੇ ਨਾਹੀ ਘਣੇ ਫੈਲ ਫਕੜੁ ਸੰਸਾਰੁ ॥੧੨॥

Hain virle nāhī gẖaṇe fail fakaṛ sansār. ||12||

In Essence: There are a few not many who are His devotees otherwise the world is into show off.

Let’s for a moment ask ourselves to what category we fall in? Are we one of a few or one of the crowd amusing in show off? Sincere answer of this may help us to tread on Guru Path with real sincerity.

Like you I have witnessed a storm of negativity and avalanche of anxiety triggered by failures, deceptions and uncontrollable circumstances. Guru talks about that too, it is a matter of time when the mind learns about the reality of experiencing Him and the wall that blocks other sources of knowledge. Let’s be open and understand what Guru asks us in this regard too, to set up a parameter of the goal of uniting with our origin—The Creator. If that is done and a journey is started as directed by Guru, stability of the mind becomes certain. On 520 SGGS, Fifth Nanak says

ਸਲੋਕ ਮਃ ੫ ॥

ਬਾਰਿ ਵਿਡਾਨੜੈ ਹੁੰਮਸ ਧੁੰਮਸ ਕੂਕਾ ਪਈਆ ਰਾਹੀ ॥

ਤਉ ਸਹ ਸੇਤੀ ਲਗੜੀ ਡੋਰੀ ਨਾਨਕ ਅਨਦ ਸੇਤੀ ਬਨੁ ਗਾਹੀ ॥੧॥

Salok mėhlā 5.

Bār vidānṛai hummas ḏẖummas kūkā pa▫ī▫ā rāhī.

Ŧa▫o sah seṯī lagṛī dorī Nānak anaḏ seṯī ban gāhī. ||1||

In Essence: In this strange world (temporary), the paths are interrupted with tumult and confusion but oh my Master! Nanak’s heart is attached to you and is passing through this jungle joyfully.

ਬਾਰਿ ਵਿਡਾਨੜੈ = ਬਿਗਾਨੀ ਜੂਹ ਵਿਚ, ਸੰਸਾਰ-ਰੂਪ ਬਿਗਾਨੀ ਜੂਹ ਵਿਚ ਜਿਥੇ ਹਰੇਕ ਜੀਵ ਥੋੜ੍ਹੇ ਜਿਹੇ ਸਮੇ ਲਈ ਮੁਸਾਫ਼ਿਰ ਬਣ ਕੇ ਆਇਆ ਹੈ। ਹੁੰਮਸ = {ਸੰ: ‘ਹੁਤ-ਵਹ’ = ਅੱਗ, ਪ੍ਰ: ‘ਹੁਅ-ਵਹ’, ‘ਹੁੱਵਹ’; ਪੰ: ‘ਹੁੰਮ੍ਹ੍ਹ’} ਅੱਗ ਦਾ ਸੇਕ। ਕੂਕਾ = ਵਾਹਰਾਂ, ਦੁਹਾਈ। ਸਹ = ਹੇ ਸ਼ਹੁ! ਤਉ ਸੇਤੀ = ਤੇਰੇ ਨਾਲ। ਬਨੁ ਗਾਹੀ = ਮੈਂ (ਸੰਸਾਰ) ਜੰਗਲ ਗਾਹ ਰਿਹਾ ਹਾਂ।੧।

(ਜਗਤ-ਰੂਪ ਇਸ) ਬਿਗਾਨੀ ਜੂਹ ਵਿਚ (ਫਸ ਜਾਣ ਕਰਕੇ, ਤੇ ਤ੍ਰਿਸ਼ਨਾ ਦੀ) ਅੱਗ ਦੇ ਬੜੇ ਸੇਕ ਦੇ ਕਾਰਨ ਰਾਹਾਂ ਵਿਚ ਵਾਹਰਾਂ ਪੈ ਰਹੀਆਂ ਹਨ (ਭਾਵ, ਜੀਵ ਘਬਰਾਏ ਹੋਏ ਹਨ) ਪਰ, ਹੇ ਪਤੀ (ਪ੍ਰਭੂ)! ਮੈਂ ਨਾਨਕ (ਦੇ ਚਿੱਤ) ਦੀ ਡੋਰ ਤੇਰੇ (ਚਰਨਾਂ) ਨਾਲ ਲੱਗੀ ਹੋਈ ਹੈ, (ਇਸ ਵਾਸਤੇ) ਮੈਂ ਆਨੰਦ ਨਾਲ (ਇਸ ਸੰਸਾਰ) ਜੰਗਲ ਵਿਚੋਂ ਦੀ ਲੰਘ ਰਿਹਾ ਹਾਂ।੧।

Are you with me listening to Guru? Do you see how powerful is to be in love with Him? Please note it down, it is not just a statement but a display of experience, First Nanak suggests about this miracle on 1410 SGGS

ਝੜ ਝਖੜ ਓਹਾੜ ਲਹਰੀ ਵਹਨਿ ਲਖੇਸਰੀ ॥

ਸਤਿਗੁਰ ਸਿਉ ਆਲਾਇ ਬੇੜੇ ਡੁਬਣਿ ਨਾਹਿ ਭਉ ॥੪॥

Jẖaṛ jẖakẖaṛ ohāṛ lahrī vahan lakẖesarī.

Saṯgur si▫o ālā▫e beṛe dubaṇ nāhi bẖa▫o. ||4||

In Essence: There are continuous rain, storms, floods and millions of surging waves (of various kinds like sorrows, failures and anxieties and urges), call on True Guru, there will be then no fear of downing the boat of life in them.

Guru Ji shares his experience with us, to have that experience, following the Guru with utter honesty is mandatory [do not drag your own wisdom into what Guru says, leave it aside for a moment then the learning that takes places, will open the eyes in wonder!], and then the path of falling in love with the Creator, becomes easier. Guru leads only to Him that is why only he becomes His ultimate medium for the ultimate union with Him. Why to put the mind on the fire of anxieties when there is another solution to get over it? Guru Ji states that on 522 SGGS Slok Fifth Nanak

ਮਃ ੫ ॥

ਨਾਨਕ ਸਤਿਗੁਰਿ ਭੇਟਿਐ ਪੂਰੀ ਹੋਵੈ ਜੁਗਤਿ ॥

ਹਸੰਦਿਆ ਖੇਲੰਦਿਆ ਪੈਨੰਦਿਆ ਖਾਵੰਦਿਆ ਵਿਚੇ ਹੋਵੈ ਮੁਕਤਿ ॥੨॥

Mėhlā 5.

Nānak saṯgur bẖeti▫ai pūrī hovai jugaṯ.

Hasanḏi▫ā kẖelanḏi▫ā painanḏi▫ā kẖāvanḏi▫ā vicẖe hovai mukaṯ. ||2||

In Essence: Nanak says that if True Guru is met, the perfect way of living is realized and thus one gets liberated while being into laughing, playing, dressing and eating.

ਸਤਿਗੁਰਿ = (ਅਧਿਕਰਣ ਕਾਰਕ, ਇਕ-ਵਚਨ)। ਸਤਿਗੁਰਿ ਭੇਟਿਐ = (ਪੂਰਬ ਪੂਰਨ ਕਾਰਦੰਤਕ, Locative Absolute) ਜੇ ਗੁਰੂ ਮਿਲ ਪਏ। ਜੁਗਤਿ = ਜੀਊਣ ਦੀ ਜਾਚ, ਜ਼ਿੰਦਗੀ ਗੁਜ਼ਾਰਨ ਦਾ ਤਰੀਕਾ। ਪੂਰੀ = ਮੁਕੰਮਲ, ਜਿਸ ਵਿਚ ਕੋਈ ਉਕਾਈ ਨਾਹ ਰਹਿ ਜਾਏ। ਵਿਚੇ = ਮਾਇਆ ਵਿਚ ਵਰਤਦਿਆਂ ਹੀ। ਮੁਕਤਿ = ਮਾਇਆ ਦੇ ਬੰਧਨਾਂ ਤੋਂ ਆਜ਼ਾਦੀ।੨।

ਹੇ ਨਾਨਕ! ਜੇ ਸਤਿਗੁਰੂ ਮਿਲ ਪਏ ਤਾਂ ਜੀਊਣ ਦੀ ਠੀਕ ਜਾਚ ਆ ਜਾਂਦੀ ਤੇ ਹੱਸਦਿਆਂ ਖੇਡਦਿਆਂ ਖਾਂਦਿਆਂ ਪਹਿਨਦਿਆਂ (ਭਾਵ, ਦੁਨੀਆ ਦੇ ਸਾਰੇ ਕੰਮ ਕਾਰ ਕਰਦਿਆਂ) ਮਾਇਆ ਵਿਚ ਵਰਤਿਆਂ ਹੀ ਕਾਮਾਦਿਕ ਵਿਕਾਰਾਂ ਤੋਂ ਬਚੇ ਰਹੀਦਾ ਹੈ।੨।

You see Guru ji never says to abandon the world or anything normal which is a part of life; Guru wants our sincere attention, as stated in the above previous Sloka that this dreadful world – forest cannot take away the joy of the heart triggered by His love. So keep your worldly assignments, family and friends but please enshrine His love in the heart by eradicating self conceit totally, then there will be a big change in dealing with everything. Negative imprints of the mind will be reframed as positive ones, other things like fear and anxiety will be eradicated in obeying His Ordinance. This occurs if conceit ceases to exist. In that realm, the death starts conveying positive hints of His beautiful “call” instead of fear, after all no one dies, it is the only body that is worn out, and it is also very natural process, on 885 SGGS Fifth Nanak

ਕਉਨੁ ਮੂਆ ਰੇ ਕਉਨੁ ਮੂਆ ॥

ਬ੍ਰਹਮ ਗਿਆਨੀ ਮਿਲਿ ਕਰਹੁ ਬੀਚਾਰਾ ਇਹੁ ਤਉ ਚਲਤੁ ਭਇਆ ॥੧॥ ਰਹਾਉ ॥

Ka▫un mū▫ā re ka▫un mū▫ā.

Barahm gi▫ānī mil karahu bīcẖārā ih ṯa▫o cẖalaṯ bẖa▫i▫ā. ||1|| rahā▫o.

In Essence: Who has died? No one has died; actually it is just a show, deliberate about it with that person who has realized Braham (the Creator)

ਰੇ = ਹੇ ਭਾਈ! ਕਉਨੁ ਮੂਆ = (ਅਸਲ ਵਿਚ) ਕੋਈ ਭੀ ਨਹੀਂ ਮਰਦਾ। ਬ੍ਰਹਮ ਗਿਆਨੀ = ਪਰਮਾਤਮਾ ਨਾਲ ਡੂੰਘੀ ਸਾਂਝ ਪਾਣ ਵਾਲਾ ਮਨੁੱਖ, ਗੁਰਮੁਖ, ਗੁਰੂ। ਮਿਲਿ = ਮਿਲ ਕੇ। ਤਉ = ਤਾਂ। ਚਲਤੁ = ਖੇਡ, ਤਮਾਸ਼ਾ।੧।ਰਹਾਉ।

ਹੇ ਭਾਈ! (ਅਸਲ ਵਿਚ) ਕੋਈ ਭੀ ਜੀਵਾਤਮਾ ਮਰਦਾ ਨਹੀਂ, ਇਹ ਪੱਕੀ ਗੱਲ ਹੈ। ਜੇਹੜਾ ਕੋਈ ਗੁਰਮੁਖਿ ਪਰਮਾਤਮਾ ਨਾਲ ਡੂੰਘੀ ਸਾਂਝ ਪਾਂਦਾ ਹੈ ਉਸ ਨੂੰ ਮਿਲ ਕੇ (ਬੇ-ਸ਼ੱਕ) ਵਿਚਾਰ ਕਰ ਲਵੋ, (ਜੰਮਣ ਮਰਨ ਵਾਲੀ ਤਾਂ) ਇਹ ਇਕ ਖੇਡ ਬਣੀ ਹੋਈ ਹੈ।੧।ਰਹਾਉ।

Shouldn’t we toss off all kinds of fears? It can be done by falling in love with Him through Guru by cementing the faith in His power and infinity; Guru helps in getting rid of conceit of the mind. It occurs if the mind is allowed to listen to Guru in full faith. As there is a saying that to succeed, consult the master, Guru is the master who has the experience of realizing Him, Guru fortifies this idea too on 1410 SGGS, Mehla 1

ਜੇ ਤੂੰ ਤਾਰੂ ਪਾਣਿ ਤਾਹੂ ਪੁਛੁ ਤਿੜੰਨ੍ਹ੍ਹ ਕਲ ॥

ਤਾਹੂ ਖਰੇ ਸੁਜਾਣ ਵੰਞਾ ਏਨ੍ਹ੍ਹੀ ਕਪਰੀ ॥੩॥
Je ṯūŉ ṯārū pāṇ ṯāhū pucẖẖ ṯiṛĥaŉ▫nĥ kal.

Ŧāhū kẖare sujāṇ vañā enĥī kaprī. ||3||

In Essence: If there is wish to swim across the water, those should be consulted who have art of it. Only those are the wise ones who swim across, I can also swim across these whirl-pools along with such wise persons. {Hint is about the company of Saints}

ਪਾਣਿ = ਪਾਣੀ। ਤਾਰੂ ਪਾਣਿ = ਪਾਣੀ ਦਾ ਤਾਰੂ (ਬਣਨਾ ਚਾਹੇਂ)। ਤਾਹੂ = ਉਹਨਾਂ ਨੂੰ। ਕਲ = ਕਲਾ, ਹੁਨਰ, ਜਾਚ। ਤਿੜੰਨ੍ਹ੍ਹ ਕਲ = ਤਰਨ ਦਾ ਹੁਨਰ, ਤਰਨ ਦੀ ਜਾਚ। ਤਾਹੂ = ਉਹ (ਮਨੁੱਖ) ਹੀ। ਖਰੇ ਸੁਜਾਣ = ਅਸਲ ਸਿਆਣੇ। ਏਨੀ ਕਪਰੀ = ਏਨੀ ਕਪਰੀਂ, ਇਹਨਾਂ ਲਹਿਰਾਂ ਵਿਚੋਂ। ਵੰਞਾ = ਵੰਞਾਂ, ਮੈਂ ਲੰਘਦਾ ਹਾਂ, ਮੈਂ ਲੰਘ ਸਕਦਾ ਹਾਂ।੩।

ਹੇ ਭਾਈ! ਜੇ ਤੂੰ (ਸੰਸਾਰ-ਸਮੁੰਦਰ ਦੇ) ਪਾਣੀਆਂ ਦਾ ਤਾਰੂ (ਬਣਨਾ ਚਾਹੁੰਦਾ ਹੈਂ), (ਤਾਂ ਤਰਨ ਦੀ ਜਾਚ) ਉਹਨਾਂ ਪਾਸੋਂ ਪੁੱਛ (ਜਿਨ੍ਹਾਂ ਨੂੰ ਇਸ ਸੰਸਾਰ-ਸਮੁੰਦਰ ਵਿਚੋਂ) ਪਾਰ ਲੰਘਣ ਦੀ ਜਾਚ ਹੈ। ਹੇ ਭਾਈ! ਉਹ ਮਨੁੱਖ ਹੀ ਅਸਲ ਸਿਆਣੇ (ਤਾਰੂ ਹਨ, ਜੋ ਸੰਸਾਰ-ਸਮੁੰਦਰ ਦੀਆਂ ਇਹਨਾਂ ਵਿਕਾਰਾਂ ਦੀਆਂ ਲਹਿਰਾਂ ਵਿਚੋਂ ਪਾਰ ਲੰਘਦੇ ਹਨ)। ਮੈਂ (ਭੀ ਉਹਨਾਂ ਦੀ ਸੰਗਤਿ ਵਿਚ ਹੀ) ਇਹਨਾਂ ਲਹਿਰਾਂ ਤੋਂ ਪਾਰ ਲੰਘ ਸਕਦਾ ਹਾਂ।੩।

Do you feel like me to listen and follow Guru now? Please do. Now let’s follow the path as Guru directs, it is a fact that even being close to Almighty, we choose to stay away from Him by following the mind-games stated in the following Guru Vaakas, Guru advises to abandon that kind of behavior that fits well in these games, on 1255 SGGS in Milar Mehla-1

ਮਹਲਾ ੧ ਮਲਾਰ ॥

ਪਰ ਦਾਰਾ ਪਰ ਧਨੁ ਪਰ ਲੋਭਾ ਹਉਮੈ ਬਿਖੈ ਬਿਕਾਰ ॥

ਦੁਸਟ ਭਾਉ ਤਜਿ ਨਿੰਦ ਪਰਾਈ ਕਾਮੁ ਕ੍ਰੋਧੁ ਚੰਡਾਰ ॥੧॥

Mėhlā 1 malār.

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

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

In Essence: (to be worthy of Almighty) Who lives according to Guru-Guidance, gives up bad intentions and longings like getting attractive to other’s wives, wealth, avarice, self-conceit and bad inclinations(vice), bad intentions, slandering of others, lust and anger.

Here is the essence of a life of a Gurmukh who doesn’t have longing for others wives, wealth and who rises above greed, conceit and vice. Gurmukh abandons slandering of others, lust and anger because that is the advice Guru passes on. Then whatever comes into the mind in a negative color, it is painted over with Guru Teachings. Interestingly when mind falls in love with Akalpurakh, Love of His Name rules the mind and consequently it doesn’t embrace lust, greed, anger and conceit any way. The ruling- urges for this stuff, are unseated in His love. If the mind is still in control instead, Guru is not listened to; and then the love for the Creator within, doesn’t blossom at all. Deceiving others is a worse act but self deception is equal to a suicide.

All above Guru Vakaas state about abandoning bad habits to realize Akalpurakh, Guru Instructions are very precious because with the help of them we reach to a state of mind where He is envisioned within; just ponder over what Guru says in the following Guru Vakas in this context

ਮਹਲ ਮਹਿ ਬੈਠੇ ਅਗਮ ਅਪਾਰ ॥

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

Mahal mėh baiṯẖe agam apār.

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

In Essence: Within resides the Inaccessible and Infinite Almighty, only those obtain His Nectarous Presence within, who are holding to Guru-Shabad- jewel and live according to it (Pause)

As advised in previous Vaakas above, lust, greed, anger, conceit and bad intentions must be abandoned and these should be replaced with Guru Teachings, in other words Guru Teachings should steer the mind instead of other influences. If it is done with sincerity, then the presence of Akalpurakh, who is Inaccessible and infinite, is envisioned within. Otherwise sticking to these things that create negativity within, there is no chance of beholding Him within and out side regardless of one’s meditation and singing the praises of Akalpurakh. In this regard what more clarity a Sikh needs from Guru?

As “within resides the Infinite Prabh” advice continues to realize Him, Guru defines the behavior that must be developed while pursuing a path of uniting with Akalpurakh.

Continues

Partial interpretation in Punjabi is by Dr Sahib Singh Ji

From “Guru Message” under publication

By: 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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Identifying The Creator (Part-I)