Only Akalpurakh

Bhagat Kabir says this:

On SGGS 660, Bhagat Kabir clearly states that he only believes in the Universal Creator who permeates all :

ਰਾਗੁ ਧਨਾਸਰੀ ਬਾਣੀ ਭਗਤ ਕਬੀਰ ਜੀ ਕੀ   Rāg ḏẖanāsrī baṇī bẖagaṯ Kabīr jī kī

Raag Dhanasri, the bani of Bhagat Kabir

ੴ  ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥  Ik-oaʼnkār saṯgur parsāḏ.

There is only One All Pervading Akalpurakh, who is known with the blessings of the Satiguru.

ਸਨਕ ਸਨੰਦ ਮਹੇਸ ਸਮਾਨਾਂ ॥ ਸੇਖਨਾਗਿ ਤੇਰੋ ਮਰਮੁ ਨ ਜਾਨਾਂ ॥1॥

Sanak sanand mahes samānāʼn . Sekẖnāg ṯero maram na jānāʼn. ||1||

In essence: Oh Prabh! Sanak, nand, Shiva and Sheshnaag didn’t know your secret.

ਸੰਤਸੰਗਤਿ ਰਾਮੁ ਰਿਦੈ ਬਸਾਈ ॥1॥ ਰਹਾਉ ॥   Sanṯsangaṯ rām riḏai basā-ī. ||1|| Rahā-o.

In Akalpurakh’s true devotees’ association, I keep Akalpurakh in my heart. Pause.

ਹਨੂਮਾਨ ਸਰਿ ਗਰੁੜ ਸਮਾਨਾਂ ॥ ਸੁਰਪਤਿ ਨਰਪਤਿ ਨਹੀ ਗੁਨ ਜਾਨਾਂ ॥2॥

 Hanūmān sar garuṛ samānāʼn . Surpaṯ narpaṯ nahī gun jānāʼn. ||2||

Oh Prabh! Hanuman, Gararh, the master of Devtas, Indra, Brahma and the master of men didn’t know your virtues (didn’t know Akalpurakh).

ਚਾਰਿ ਬੇਦ ਅਰੁ ਸਿੰਮ੍ਰਿਤਿ ਪੁਰਾਨਾਂ ॥ ਕਮਲਾਪਤਿ ਕਵਲਾ ਨਹੀ ਜਾਨਾਂ ॥3॥

Cẖār beḏ ar simriṯ purānāʼn . Kamlāpaṯ kavlā nahī jānāʼn. ||3||

The four Vedas, the Simirities, the Pranas, Vishnu and Lakhsmi didn’t know you.

ਕਹਿ ਕਬੀਰ ਸੋ ਭਰਮੈ ਨਾਹੀ ॥ ਪਗ ਲਗਿ ਰਾਮ ਰਹੈ ਸਰਨਾਂਹੀ ॥4॥1॥

Kahi Kabīr so bẖarmai nāhī . Pag lag rām rahai sarnāʼnhī. ||4||1||

(Who knows Akalpurakh then? Answer) Kabir says: That person who remains attached to Akalpurakh and stays in His refuge in utter humility doesn’t wander around.

Bhagat Kabir in this Shabda, very clearly states that for him no people, men or Devtas, matter but Akalpurakh. Thus, the Sikhs are to believe not any other power but the Universal Creator.

Wishes.

G.Singh

www.gursoch.com

 

Our Plight

Under the influence of greed, lust, conceit, anger and attachment, the humans can do bad things which could bring their fall. Bhagat Ravidas addresses this with an example, the Shabad is on SGGS 486:

ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥ 

Ik-oaʼnkār saṯgur parsāḏ.

There is only one All Pervading Akalpurakh, who is known with the blessings of the Satiguru.

ਮ੍ਰਿਗ ਮੀਨ ਭ੍ਰਿੰਗ ਪਤੰਗ ਕੁੰਚਰ ਏਕ ਦੋਖ ਬਿਨਾਸ ॥ ਪੰਚ ਦੋਖ ਅਸਾਧ ਜਾ ਮਹਿ ਤਾ ਕੀ ਕੇਤਕ ਆਸ ॥1॥

Marig mīn bẖaring paṯang kuncẖar ek ḏokẖ binās.  Pancẖ ḏokẖ asāḏẖ jā mėh ṯā kī keṯak ās. ||1||

In essence: Only one weakness of the deer or the fish,  or the bumble bee  or the elephant destroys them; what is the chance of getting saved of the mortal, who has five vices  hard to cure?

ਮਾਧੋ ਅਬਿਦਿਆ ਹਿਤ ਕੀਨ ॥ ਬਿਬੇਕ ਦੀਪ ਮਲੀਨ ॥1॥ ਰਹਾਉ ॥

Māḏẖo abiḏi-ā hiṯ kīn.  Bibek ḏīp malīn. ||1|| Rahā-o.

Oh Akalpurakh! The mortals love ignorance; therefore, their intellect of discriminating of good and bad has faded out. Pause.

ਤ੍ਰਿਗਦ ਜੋਨਿ ਅਚੇਤ ਸੰਭਵ ਪੁੰਨ ਪਾਪ ਅਸੋਚ ॥ ਮਾਨੁਖਾ ਅਵਤਾਰ ਦੁਲਭ ਤਿਹੀ ਸੰਗਤਿ ਪੋਚ ॥2॥  

Ŧarigaḏ jon acẖeṯ sambẖav punn pāp asocẖ.  Mānukẖā avṯār ḏulabẖ ṯihī sangaṯ pocẖ. ||2||

The animals lack contemplation and unable to discriminate between good and evil, and it is very natural. The human existence is hard to obtain, but if one associates with the bad ones, shouldn’t one think about this?

ਜੀਅ ਜੰਤ ਜਹਾ ਜਹਾ ਲਗੁ ਕਰਮ ਕੇ ਬਸਿ ਜਾਇ ॥ ਕਾਲ ਫਾਸ ਅਬਧ ਲਾਗੇ ਕਛੁ ਨ ਚਲੈ ਉਪਾਇ ॥3॥

Jī-a janṯ jahā jahā lag karam ke bas jā-e.  Kāl fās abaḏẖ lāge kacẖẖ na cẖalai upā-e. ||3||

Bound by the done deeds, wherever the beings are, they are subject to the noose of death, which is certain. And, nothing can be done about that.

ਰਵਿਦਾਸ ਦਾਸ ਉਦਾਸ ਤਜੁ ਭ੍ਰਮੁ ਤਪਨ ਤਪੁ ਗੁਰ ਗਿਆਨ ॥

ਭਗਤ ਜਨ ਭੈ ਹਰਨ ਪਰਮਾਨੰਦ ਕਰਹੁ ਨਿਦਾਨ ॥4॥1॥

Raviḏās ḏās uḏās ṯaj bẖaram ṯapan ṯap gur gi-ān.

Bẖagaṯ jan bẖai haran parmānanḏ karahu niḏān. ||4||1|| {SGGS-486}

(Prayer) Oh Destroyer of fear of your devotees! Bless me with the treasure of happiness. Bless your servant, Ravidas, so that he may become detached after abandoning his doubts and start doing real penance by living as per the Guru’s given guidance.

Wishes

G. Singh

www.gursoch.com

 

None Is Permanent Here

 

On 418, SGGS, Shri Guru Nanak Sahib reminds us to be aware of our limited time span on this earth. Basically, the Guru asks us to praise our Creator by understanding this fact that here is none permanent. Let us ponder over it:

ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥ 

Ik-oaʼnkār saṯgur parsāḏ.

There is only one all-pervading Akalpurakh, who is known with the blessings of the Satiguru.

ਆਸਾ ਕਾਫੀ ਮਹਲਾ 1 ਘਰੁ 8 ਅਸਟਪਦੀਆ ॥  

Āsā kāfī mėhlā 1 gẖar 8 asatpaḏī-ā.

ਜੈਸੇ ਗੋਇਲਿ ਗੋਇਲੀ ਤੈਸੇ ਸੰਸਾਰਾ ॥ ਕੂੜੁ ਕਮਾਵਹਿ ਆਦਮੀ ਬਾਂਧਹਿ ਘਰ ਬਾਰਾ ॥1॥  

Jaise go-il go-ilī ṯaise sansārā. Kūṛ kamāvėh āḏmī bāʼnḏẖėh gẖar bārā. ||1||

Raag Asa Kafi, the bani of First Nanak, house eighth, Ashtpadeean.

In essence: This world is temporary like the stay of herdsman on a bank of a river; the man practices falsehood by building houses as if he would live here forever (building and expanding the homes and deeming them as permanent).

ਜਾਗਹੁ ਜਾਗਹੁ ਸੂਤਿਹੋ ਚਲਿਆ ਵਣਜਾਰਾ ॥1॥ ਰਹਾਉ ॥  

Jāgahu jāgahu sūṯiho cẖali-ā vaṇjārā. ||1|| Rahā-o.

Oh people in slumber! Wake up. Look the dealer (of Maya expansions) is departing from here. Pause.

This is the Guru’s wake up call to his followers not to get attached with anything save for living  in this world as a guest modestly.

ਨੀਤ ਨੀਤ ਘਰ ਬਾਂਧੀਅਹਿ ਜੇ ਰਹਣਾ ਹੋਈ ॥ ਪਿੰਡੁ ਪਵੈ ਜੀਉ ਚਲਸੀ ਜੇ ਜਾਣੈ ਕੋਈ ॥2॥  

Nīṯ nīṯ gẖar bāʼnḏẖī-ah je rahṇā ho-ī. Pind pavai jī-o cẖalsī je jāṇai ko-ī. ||2||

Permanent house should be built if we can stay in them permanently. I hope they would realize this: when the body crumbles, the soul has to go.

ਓਹੀ ਓਹੀ ਕਿਆ ਕਰਹੁ ਹੈ ਹੋਸੀ ਸੋਈ ॥ ਤੁਮ ਰੋਵਹੁਗੇ ਓਸ ਨੋ ਤੁਮ੍ਹ੍ਹਹ ਕਉ ਕਉਣੁ ਰੋਈ ॥3॥  

Ohī ohī ki-ā karahu hai hosī so-ī. Ŧum rovhuge os no ṯumĥ ka-o ka-uṇ ro-ī. ||3||

Why are you crying over the dead? There is only Akalpurakh, who is now and who will be ever. You cry over the dead, but who will bewail for you (you will face the same end)?

ਧੰਧਾ ਪਿਟਿਹੁ ਭਾਈਹੋ ਤੁਮ੍ਹ੍ਹਹ ਕੂੜੁ ਕਮਾਵਹੁ ॥ ਓਹੁ ਨ ਸੁਣਈ ਕਤ ਹੀ ਤੁਮ੍ਹ੍ਹਹ ਲੋਕ ਸੁਣਾਵਹੁ ॥4॥  

Ḏẖanḏẖā pitihu bẖā-īho ṯumĥ kūṛ kamāvahu. Oh na suṇ-ī kaṯ hī ṯumĥ lok suṇavhu. ||4||

Oh brothers! You are into entanglement and you practice falsehood, because one, for whom you bewail, doesn’t hear you; therefore, you are showing only to the people.

ਜਿਸ ਤੇ ਸੁਤਾ ਨਾਨਕਾ ਜਾਗਾਏ ਸੋਈ ॥ ਜੇ ਘਰੁ ਬੂਝੈ ਆਪਣਾ ਤਾਂ ਨੀਦ ਨ ਹੋਈ ॥5॥

Jis ṯe suṯā nānkā jāgā-e so-ī. Je gẖar būjẖai āpṇā ṯāʼn nīḏ na ho-ī. ||5||

Only Akalpurakh who has caused the mortal to be in the Maya slumber, awakens him.  If one recognizes one’s “inner self”, then one doesn’t sleep in Maya.

ਜੇ ਚਲਦਾ ਲੈ ਚਲਿਆ ਕਿਛੁ ਸੰਪੈ ਨਾਲੇ ॥ ਤਾ ਧਨੁ ਸੰਚਹੁ ਦੇਖਿ ਕੈ ਬੂਝਹੁ ਬੀਚਾਰੇ ॥6॥  

Je cẖalḏā lai cẖali-ā kicẖẖ sampai nāle. Ŧā ḏẖan sancẖahu ḏekẖ kai būjẖhu bīcẖāre. ||6||

Oh mortal! Think and reflect on this: If at the time of departing, you can take wealth with you, then you can gather it. See if you can!

ਵਣਜੁ ਕਰਹੁ ਮਖਸੂਦੁ ਲੈਹੁ ਮਤ ਪਛੋਤਾਵਹੁ ॥ ਅਉਗਣ ਛੋਡਹੁ ਗੁਣ ਕਰਹੁ ਐਸੇ ਤਤੁ ਪਰਾਵਹੁ ॥7॥

   Vaṇaj karahu makẖsūḏ laihu maṯ pacẖẖoṯāvahu. A-ugaṇ cẖẖodahu guṇ karahu aise ṯaṯ parāvahu. ||7||

Deal in that (Akalpurakh’s name praising) which is profitable; don’t deal in that which makes you repent afterwards. Get rid of demerits and adopt virtues; this is the way Akalpurakh is obtained.

ਧਰਮੁ ਭੂਮਿ ਸਤੁ ਬੀਜੁ ਕਰਿ ਐਸੀ ਕਿਰਸ ਕਮਾਵਹੁ ॥ ਤਾਂ ਵਾਪਾਰੀ ਜਾਣੀਅਹੁ ਲਾਹਾ ਲੈ ਜਾਵਹੁ ॥8॥  

Ḏẖaram bẖūm saṯ bīj kar aisī kiras kamāvahu. Ŧāʼn vāpārī jāṇī-ahu lāhā lai jāvhu. ||8||

You sow the truthful conduct in the soil of your faith; this is the way, you work rightful way. Only then you can be called a trader, if you take profit with you.

ਕਰਮੁ ਹੋਵੈ ਸਤਿਗੁਰੁ ਮਿਲੈ ਬੂਝੈ ਬੀਚਾਰਾ ॥ ਨਾਮੁ ਵਖਾਣੈ ਸੁਣੇ ਨਾਮੁ ਨਾਮੇ ਬਿਉਹਾਰਾ ॥9॥  

Karam hovai saṯgur milai būjẖai bīcẖārā. Nām vakẖāṇai suṇe nām nāme bi-uhārā. ||9||

If Ekankar graces the mortal, he/she meets the Satiguru and reflects on these thoughts: he/she utters Ekankar’s name, hears it, and deals only in it.

ਜਿਉ ਲਾਹਾ ਤੋਟਾ ਤਿਵੈ ਵਾਟ ਚਲਦੀ ਆਈ ॥ ਜੋ ਤਿਸੁ ਭਾਵੈ ਨਾਨਕਾ ਸਾਈ ਵਡਿਆਈ ॥10॥13॥  

Ji-o lāhā ṯotā ṯivai vāt cẖalḏī ā-ī. Jo ṯis bẖāvai nānkā sā-ī vadi-ā-ī. ||10||13||

The way of the world is that some people get profit and some endure loss. Oh Nanak! Ekankar’s greatness lies in what pleases Him.

Wishes.

G.Singh

www.gursoch.com

 

The Spiritual Wisdom

Bhagat Kabir Ji’s wisdom on 475, SGGS, is worth knowing about the Creator and us:

ਆਸਾ ਸ੍ਰੀ ਕਬੀਰ ਜੀਉ ॥

ਗੁਰ ਚਰਣ ਲਾਗਿ ਹਮ ਬਿਨਵਤਾ ਪੂਛਤ ਕਹ ਜੀਉ ਪਾਇਆ ॥

ਕਵਨ ਕਾਜਿ ਜਗੁ ਉਪਜੈ ਬਿਨਸੈ ਕਹਹੁ ਮੋਹਿ ਸਮਝਾਇਆ ॥1॥

Āsā sarī Kabīr jī-o.

Gur cẖaraṇ lāg ham binvaṯā pūcẖẖaṯ kah jī-o pā-i-ā.

Kavan kāj jag upjai binsai kahhu mohi samjẖā-i-ā. ||1||

Raag Asa, the bani of Bhagat Kabir.

In essence: Bowing to my Guru humbly, I ask, “Why the mortal is created? What is the reason that the world comes into existence and perishes? Please explain it to me

ਦੇਵ ਕਰਹੁ ਦਇਆ ਮੋਹਿ ਮਾਰਗਿ ਲਾਵਹੁ ਜਿਤੁ ਭੈ ਬੰਧਨ ਤੂਟੈ ॥

ਜਨਮ ਮਰਨ ਦੁਖ ਫੇੜ ਕਰਮ ਸੁਖ ਜੀਅ ਜਨਮ ਤੇ ਛੂਟੈ ॥1॥ ਰਹਾਉ ॥

   Ḏev karahu ḏa-i-ā mohi mārag lāvhu jiṯ bẖai banḏẖan ṯūtai.

Janam maran ḏukẖ feṛ karam sukẖ jī-a janam ṯe cẖẖūtai. ||1|| Rahā-o.

(The continuity of the thought) Oh Satiguru! Show your kindness by putting me on that path, which cuts my bonds off; consequently, I can get free from the done deeds, all the entanglements of life and the pain of birth and death. Pause.

It is obvious; Bhagat Kabir addresses a few questions expressed in the above verses. It appears he asks those questions from his Guru. As we study the interpretation of Dr. Sahib Singh, it is hard to understand if the asked questions are answered. The interpreter of Freed Kote Wala Teeka adds his own ideas. We shall try if we can get the idea Bhagat Kabir is trying to convey to us.

ਮਾਇਆ ਫਾਸ ਬੰਧ ਨਹੀ ਫਾਰੈ ਅਰੁ ਮਨ ਸੁੰਨਿ ਨ ਲੂਕੇ ॥

ਆਪਾ ਪਦੁ ਨਿਰਬਾਣੁ ਨ ਚੀਨ੍ਹਿਹਆ ਇਨ ਬਿਧਿ ਅਭਿਉ ਨ ਚੂਕੇ ॥2॥

   Mā-i-ā fās banḏẖ nahī fārai ar man sunn na lūke.

Āpā paḏ nirbāṇ na cẖīnĥi-ā in biḏẖ abẖi-o na cẖūke. ||2||

In essence: (Answers) as long as one doesn’t get rid of the Maya bonds, one’s mind doesn’t settle in a state of equipoise. As long as one doesn’t realize one’s “inner self”, one’s doubts do not go away (what doubts? Are we separate from Him or we are His part and so on).

 Now, the question regarding why the world comes and goes is addressed:

ਕਹੀ ਨ ਉਪਜੈ ਉਪਜੀ ਜਾਣੈ ਭਾਵ ਅਭਾਵ ਬਿਹੂਣਾ ॥

ਉਦੈ ਅਸਤ ਕੀ ਮਨ ਬੁਧਿ ਨਾਸੀ ਤਉ ਸਦਾ ਸਹਜਿ ਲਿਵ ਲੀਣਾ ॥3॥

   Kahī na upjai upjī jāṇai bẖāv abẖāv bihūṇā.

Uḏai asaṯ kī man buḏẖ nāsī ṯa-o saḏā sahj liv līṇā. ||3||

Actually, His creation is not separate in existence, but one thinks that way, because one lacks the understanding of Ekankar’s manifestation in the creation and also His being without any formally existence. Once one stops thinking about birth and death, one can go in the state of equipoise.

ਜਿਉ ਪ੍ਰਤਿਬਿੰਬੁ ਬਿੰਬ ਕਉ ਮਿਲੀ ਹੈ ਉਦਕ ਕੁੰਭੁ ਬਿਗਰਾਨਾ ॥

ਕਹੁ ਕਬੀਰ ਐਸਾ ਗੁਣ ਭ੍ਰਮੁ ਭਾਗਾ ਤਉ ਮਨੁ ਸੁੰਨਿ ਸਮਾਨਾਂ ॥4॥1॥

   Ji-o parṯibimb bimb ka-o milī hai uḏak kumbẖ bigrānā.

Kaho Kabīr aisā guṇ bẖaram bẖāgā ṯa-o man sunn samānāʼn. ||4||1||

We see the reflection of something in the pitcher full of water, and see it vanishing as the pitcher breaks down; in the same way is Prabh’s creation. Kabir says: If such understanding comes and the doubt about two separate existences goes away, the mind settles in the equipoise.

 Now let us look at the ideas Bhagat Kabir is conveying after putting some questions. Why the mortal is sent here? Answer is to understand one’s inner self: what is it. Second question: why the world comes and goes? Answer given is this that the bonds of Maya don’t allow the mind to dispel its duality and doubt. Because of that, the mortal cannot achieve the state of void (Sehaj). How these bonds can be broken? Answer is to understand one’s inner self. So, what is all this creation and why it is coming and going? Answer is that there is no existence without Ekankar. It comes like a reflection in the pitcher filled with water; we see a reflection in the water and it disappears, as the pitcher is broken. The soul is seen because of the body and its life, but both perish like the reflection in broken pitcher. As it was there because of water, the creation is there because of Ekankar.

Wishes

G. Singh

www.gursoch.com

 

How To Deal with The Commotion of The People  

Most of the people just get upset when a person starts believing what they don’t believe in because of their programmed minds. In this shabda, Bhagat Kabir ji is trying to explain how the people of his time, reacted as he started believing only in the Universal Creator. His shabda is on SGGS 324:

ਗਉੜੀ ਕਬੀਰ ਜੀ ॥  ਜਬ ਹਮ ਏਕੋ ਏਕੁ ਕਰਿ ਜਾਨਿਆ ॥  ਤਬ ਲੋਗਹ ਕਾਹੇ ਦੁਖੁ ਮਾਨਿਆ ॥1॥

Ga-oṛī Kabīr jī.  Jab ham eko ek kar jāni-ā.  Ŧab logah kāhe ḏukẖ māni-ā. ||1||

Raag Gaurhi of Bhagat Kabir .

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

 Bhagat Kabir is talking about his contemporary people who had belief in many gods or different faiths, and contrary to them, he believed in only one Creator. Humans are found of trashing others just because they cannot take disagreement positively. Talking about Him, they act ignorantly. Deeming themselves as genius, they create and establish the Creator in their own ways. Obviously, Bhagat Kabir stands in disagreement with them because of his belief in the Creator’s permeating His creation. Now he questions them about their unnecessary anger over his belief. They accuse him of losing his honor in the society by not following their convictions. It is very important to know that no story has anything to do with Bhagat Kabir’s Shabda; it is just his realized ultimate truth about the Creator, which is being passed on to us.

ਹਮ ਅਪਤਹ ਅਪੁਨੀ ਪਤਿ ਖੋਈ ॥  ਹਮਰੈ ਖੋਜਿ ਪਰਹੁ ਮਤਿ ਕੋਈ ॥1॥ ਰਹਾਉ ॥

Ham apṯah apunī paṯ kẖo-ī.  Hamrai kẖoj parahu maṯ ko-ī. ||1|| Rahā-o.

(As per your thought) I am dishonored one, and I have lost my honor. On what path I tread, you do not need to tread on (you remain honored ones. It is ironical expression!). Pause.

 Bhagat Kabir says, “If your following of me takes away your honor, you don’t need to do that. So let me remain as I am, and let me believe what I want to. If you think that the real honor is in your way, keep thinking that way.”

ਹਮ ਮੰਦੇ ਮੰਦੇ ਮਨ ਮਾਹੀ ॥ ਸਾਝ ਪਾਤਿ ਕਾਹੂ ਸਿਉ ਨਾਹੀ ॥2॥  

Ham manḏe manḏe man māhī. Sājẖ pāṯ kāhū si-o nāhī. ||2||

If I am bad, it is me (what to others?). I am not into establishing relationships with others.

 Bhagat Kabir says, “Oh honored ones! Stay away from me to keep your honor!” It is very sarcastic statement! He is very clear about his mission of having union with the Creator, as he sees the hypocritical religious trends in other people through which they establish “receiving and giving honors to one another to feed their conceit.” He declares that this curtain of hypocrisy will be torn up at the end.

ਪਤਿ ਅਪਤਿ ਤਾ ਕੀ ਨਹੀ ਲਾਜ ॥ ਤਬ ਜਾਨਹੁਗੇ ਜਬ ਉਘਰੈਗੋ ਪਾਜ ॥3॥  

Paṯ apaṯ ṯā kī nahī lāj. Ŧab jānhuge jab ugẖraigo pāj. ||3||

I don’t care to have honor or dishonor (from you), but you will know the reality when your “cover up” will be exposed.

Bhagat Kabir is hinting at the false honor for which people live. For His devotee, it is Ekankar’s acceptance that supersedes all the worldly honors. Please also ponder over why Bhagat Kabir is saying that the “put up show” of people (of his time) will be exposed eventually. This is what all enlightened ones say, because they deem Ekankar’s acceptance as the real honor and His name, the real wealth. It shows how both “sansaree/worldly” and “bhgatas/His devotees” go opposite directions. The spiritual experience enables the enlightened ones to stand up against all the worldly belief of “honors and dishonors.”

ਕਹੁ ਕਬੀਰ ਪਤਿ ਹਰਿ ਪਰਵਾਨੁ ॥ ਸਰਬ ਤਿਆਗਿ ਭਜੁ ਕੇਵਲ ਰਾਮੁ ॥4॥3॥  

Kaho Kabīr paṯ har parvān. Sarab ṯi-āg bẖaj keval rām. ||4||3||

The real honor is in fact Akalpurakh’s acceptance; for that, Oh Kabir! say this: forsake everything else and meditate only on Akalpurakh.

 Here Bhagat Kabir puts the secret about His path wide open. It is Akalpurakh’s acceptance which matters and not the worldly for His devotees. They do not need to worry about the worldly honor or dishonor. Remembering only the Creator is their first priority.

Wishes

G.Singh

www.gursoch.com

 

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As His Door Opens

In Raag Sarang. Fifth Nanak shares with his followers a personal experience of seeing the Eternal Creator, Guru ji in the ending Guru Vaak makes it clear that if someone has experienced HIM, it has happened due to the help of a Guru that has secured the path towards Him. In Guru’s refuge, the big wall of doubts and anxieties triggered by other temptations comes down to an end. As long as we remain attracted to other attractions instead of our Creator, we will not be able to get rid of anxieties that punish us regularly. Only in Guru’s refuge, as per his guidance, we are enabled to overcome any thing that hinders our progress to be with our Creator. Let’s enjoy that experience in Guru’s own words

           A prayer filled with gratitude is offered to the Almighty in the following Guru Vaakas by stating that the achievement of realizing Him is obtained due to taking refuge in Him, Guru says “ since I have seen you oh Master, I have become free from the anxiety of the mind, so powerful is to be in your(Prabh Ji) refuge”

ਸਾਰਗ ਮਹਲਾ ੫ ॥

ਠਾਕੁਰ ਤੁਮ੍ਹ੍ਹ ਸਰਣਾਈ ਆਇਆ ॥

ਉਤਰਿ ਗਇਓ ਮੇਰੇ ਮਨ ਕਾ ਸੰਸਾ ਜਬ ਤੇ ਦਰਸਨੁ ਪਾਇਆ ॥੧॥ ਰਹਾਉ ॥

Sārag mėhlā 5.

Ŧẖākur ṯumĥ sarṇā▫ī ā▫i▫ā.

Uṯar ga▫i▫o mere man kā sansā jab ṯe ḏarsan pā▫i▫ā. ||1|| rahā▫o.

In Essence: Since I have come to your refuge and have your vision, my anxiety is gone.

           Mortal doesn’t remain the same after experiencing the Creator, the behavior one displays before realizing Him goes away, a new worry free approach towards the world is built up within, all kinds of fears, concerns and anxieties do not influence the mind in bliss after seeing Him.

           ਹੇ (ਮੇਰੇ) ਮਾਲਕ-ਪ੍ਰਭੂ! (ਮੈਂ) ਤੇਰੀ ਸਰਨ ਆਇਆ ਹਾਂ। ਜਦੋਂ ਤੋਂ ਮੈਂ ਤੇਰਾ ਦਰਸਨ ਕੀਤਾ ਹੈ (ਤਦੋਂ ਤੋਂ ਹੀ) ਮੇਰੇ ਮਨ ਤੋਂ (ਹਰੇਕ) ਸਹਿਮ ਲਹਿ ਗਿਆ ਹੈ।੧।ਰਹਾਉ।

ਅਨਬੋਲਤ ਮੇਰੀ ਬਿਰਥਾ ਜਾਨੀ ਅਪਨਾ ਨਾਮੁ ਜਪਾਇਆ ॥

ਦੁਖ ਨਾਠੇ ਸੁਖ ਸਹਜਿ ਸਮਾਏ ਅਨਦ ਅਨਦ ਗੁਣ ਗਾਇਆ ॥੧॥

Anbolaṯ merī birthā jānī apnā nām japā▫i▫ā.

Ḏukẖ nāṯẖe sukẖ sahj samā▫e anaḏ anaḏ guṇ gā▫i▫ā. ||1||

In Essence: I even haven’t asked you but you have understood my need, you have blessed me to meditate on your Name, as I have started praising your virtues, all worries are disappeared and I have gotten wrapped in comforts of stability that has brought peace and poise in me.

           When His grace occurs, God very well knows what the soul truly needs, it is repeatedly said in Gurbani that He is the Doer, He causes all beings to act (Asa Dee Vaar) as per His grace, He causes the soul to turn totally towards Him. As this act occurs, soul is set free from all worries and anxieties and it feels stable in happiness. His grace is hinted here as a vital factor in the journey towards Him

           ਹੇ (ਮੇਰੇ) ਮਾਲਕ-ਪ੍ਰਭੂ! ਤੂੰ (ਸਦਾ ਹੀ ਮੇਰੇ) ਬਿਨਾ ਬੋਲਣ ਦੇ ਮੇਰਾ ਦੁੱਖ ਸਮਝ ਲਿਆ ਹੈ, ਤੂੰ ਆਪ ਹੀ ਮੈਥੋਂ ਆਪਣਾ ਨਾਮ ਜਪਾਇਆ ਹੈ। ਜਦੋਂ ਤੋਂ ਬੜੇ ਆਨੰਦ ਨਾਲ ਮੈਂ ਤੇਰੇ ਗੁਣ ਗਾਂਦਾ ਹਾਂ, ਮੇਰੇ (ਸਾਰੇ) ਦੁੱਖ ਦੂਰ ਹੋ ਗਏ ਹਨ, ਸੁਖਾਂ ਵਿਚ ਆਤਮਕ ਅਡੋਲਤਾ ਵਿਚ ਮੈਂ ਮਗਨ ਰਹਿੰਦਾ ਹਾਂ।੧।

ਬਾਹ ਪਕਰਿ ਕਢਿ ਲੀਨੇ ਅਪੁਨੇ ਗ੍ਰਿਹ ਅੰਧ ਕੂਪ ਤੇ ਮਾਇਆ ॥

ਕਹੁ ਨਾਨਕ ਗੁਰਿ ਬੰਧਨ ਕਾਟੇ ਬਿਛੁਰਤ ਆਨਿ ਮਿਲਾਇਆ ॥੨॥੫੧॥੭੪॥

Bāh pakar kadẖ līne apune garih anḏẖ kūp ṯe mā▫i▫ā.

Kaho Nānak gur banḏẖan kāte bicẖẖuraṯ ān milā▫i▫ā. ||2||51||74||

In Essence: (With His grace) Akalpurakh pulls (His servants) out of dark well of Maya. Nanak says that Guru has helped him in breaking his bonds (of Maya) and caused him to meet the Creator from whom he was separated.

           As stated above, when His grace occurs, the deep dark well of Maya cannot hold the soul as a slave. In this Guru Vaak, importance of Guru is also expressed. It is the Guru who helps to break all those bonds of Maya that keep the soul away from the Creator. In that course of over coming Maya – Influences, the soul receives His grace; it gets united with Him from whom initially it was separated. In other words, it is a story of merging of a separated element with its origin

           ਹੇ ਭਾਈ! (ਪਰਮਾਤਮਾ) ਆਪਣੇ (ਸੇਵਕਾਂ) ਦੀ ਬਾਂਹ ਫੜ ਕੇ ਉਹਨਾਂ ਨੂੰ ਮਾਇਆ ਦੇ (ਮੋਹ ਦੇ) ਅੰਨ੍ਹੇ ਖੂਹ ਵਿਚੋਂ ਅੰਨ੍ਹੇ ਘਰ ਵਿਚੋਂ ਕੱਢ ਲੈਂਦਾ ਹੈ। ਹੇ ਨਾਨਕ! ਆਖ-ਗੁਰੂ ਨੇ (ਜਿਸ ਮਨੁੱਖ ਦੀਆਂ ਮਾਇਆ ਦੇ ਮੋਹ ਦੀਆਂ) ਫਾਹੀਆਂ ਕੱਟ ਦਿੱਤੀਆਂ, (ਪ੍ਰਭੂ-ਚਰਨਾਂ ਤੋਂ) ਵਿਛੁੜਦੇ ਉਸ ਨੂੰ ਲਿਆ ਕੇ (ਪ੍ਰਭੂ ਦੇ ਚਰਨਾਂ ਵਿਚ) ਮੇਲ ਦਿੱਤਾ।੨।੫੧।੭੪।

           Blessings of Guru and Akalpurakh’s grace, change the destiny of the soul, this is what Guru shares with his followers in this Shabada. Guru Followers are advised to be in Guru’s refuge to fall only for the Creator. When mind honestly seeks only Him, that wish is fulfilled. If the mind is seeking Him but still is into Maya- attractions, nothing will happen. Second Nanak makes it very clear about the love one should have for Akalpurakh in Asa Dee Vaar.

ਸਲੋਕੁ ਮਹਲਾ ੨ ॥

ਏਹ ਕਿਨੇਹੀ ਆਸਕੀ ਦੂਜੈ ਲਗੈ ਜਾਇ ॥

ਨਾਨਕ ਆਸਕੁ ਕਾਂਢੀਐ ਸਦ ਹੀ ਰਹੈ ਸਮਾਇ ॥

ਚੰਗੈ ਚੰਗਾ ਕਰਿ ਮੰਨੇ ਮੰਦੈ ਮੰਦਾ ਹੋਇ ॥

ਆਸਕੁ ਏਹੁ ਨ ਆਖੀਐ ਜਿ ਲੇਖੈ ਵਰਤੈ ਸੋਇ ॥੧॥

Salok mėhlā 2.

Ėh kinehī āskī ḏūjai lagai jā▫e.

Nānak āsak kāʼndẖī▫ai saḏ hī rahai samā▫e.

Cẖangai cẖanga kar manne manḏai manḏā ho▫e.

Āsak ehu na ākẖī▫ai jė lekẖai varṯai so▫e. ||1||

In Essence: What kind of is this love that clings to others too? Nanak says that only that one should be called real lover of Him who remains absorbed in His Name. That person cannot be called true lover of HIM who is only happy If Akalpurakh blesses good way but complains if bad things happen(like in a trade, if we have profit, its good but if there is a loss, it is bad; in love such approach has no place)

           The real Guru followers would go for the Creator by falling in love with Him with complete honesty. An experience is shared with us to inspire us to tread on Guru stated path very honestly. Why should we excuse ourselves from such a fulfilling path? Why should we cling to the things which will not go with us when the time to depart comes by? Why to live in anxieties? These are the questions that come to mind after studying this beautiful Shabada. How a Guru follower can miss that!

Interpretation in Punjabi is by Dr. Sahib Singh Ji

The Master Of All Treasures And Us

It is the faith of Akalpurakh’s lover that is described in the following Shabada on 376 SGGS, it also elaborates the state of mind of His lover who deems Akalpurakh as his/her world because nothing is beyond His Ordinance, period. Whatever we get; comes to us under His blessings because all gifts are in His domain. Why one should fear from any one then? Why any one should then bow to any other than Him? What He bestows upon us out of His treasures, is what we have. Add to it, worldly support [ also provided through His medium – creation]is temporary but His direct-support goes a long way

ਆਸਾ ਮਹਲਾ ੫ ॥

ਨਉ ਨਿਧਿ ਤੇਰੈ ਸਗਲ ਨਿਧਾਨ ॥

ਇਛਾ ਪੂਰਕੁ ਰਖੈ ਨਿਦਾਨ ॥੧॥

Āsā mėhlā 5.

Na▫o niḏẖ ṯerai sagal niḏẖān.

 Icẖẖā pūrak rakẖai niḏān. ||1||

In Essence: Prabh Ji ! You have nine treasures of riches and miracles and all other treasures; you are such a Fulfiller of wishes that you are capable of satiating the mortals and saving them in the end.

       Guru Ji says that everything is in His hand, it comes from Him, the word “Nidhan”(treasure) indicates the immense gifts Akalpurakh gives to mortals and His immense power to satiate and protect His creatures. Whatever beings get, is provided by Akalpurakh because source of everything is Akalpurakh. Now question rises “Why do we feel more dependent to others than our Creator?”That is the point Guru takes on here and guides us towards Him by suggesting to abandon duality

       ਤੇਰੈ = ਤੇਰੇ ਘਰ ਵਿਚ (ਹੇ ਪ੍ਰਭੂ!)। ਸਗਲ = ਸਾਰੇ। ਨਿਧਿ = ਖ਼ਜ਼ਾਨਾ। ਨਿਧਾਨ = ਖ਼ਜ਼ਾਨੇ। ਇਛਾ ਪੂਰਕੁ = ਇੱਛਾ ਪੂਰੀ ਕਰਨ ਵਾਲਾ। ਰਖੈ = ਰਾਖੀ ਕਰਦਾ ਹੈ। ਨਿਦਾਨ = ਅੰਤ ਨੂੰ (ਜਦੋਂ ਹੋਰ ਆਸਰੇ ਛੱਡ ਕੇ ਜੀਵ ਉਸ ਦੀ ਸਰਨ ਪੈਂਦਾ ਹੈ)।੧।

       (ਹੇ ਪ੍ਰਭੂ!) ਤੇਰੇ ਘਰ ਵਿਚ (ਜਗਤ ਦੀਆਂ) ਨੌ ਹੀ ਨਿਧੀਆਂ ਮੌਜੂਦ ਹਨ ਸਾਰੇ ਖ਼ਜ਼ਾਨੇ ਮੌਜੂਦ ਹਨ। ਤੂੰ ਐਸਾ ਇੱਛਾ-ਪੂਰਕ ਹੈਂ (ਤੂੰ ਹਰੇਕ ਜੀਵ ਦੀ ਇੱਛਾ ਪੂਰੀ ਕਰਨ ਦੀ ਅਜੇਹੀ ਤਾਕਤ ਰੱਖਦਾ ਹੈਂ) ਜੇਹੜਾ ਅੰਤ ਨੂੰ ਰਾਖੀ ਕਰਦਾ ਹੈ (ਜਦੋਂ ਮਨੁੱਖ ਹੋਰ ਸਾਰੇ ਮਿਥੇ ਹੋਏ ਆਸਰੇ ਛੱਡ ਬੈਠਦਾ ਹੈ)।੧।

ਤੂੰ ਮੇਰੋ ਪਿਆਰੋ ਤਾ ਕੈਸੀ ਭੂਖਾ ॥

ਤੂੰ ਮਨਿ ਵਸਿਆ ਲਗੈ ਨ ਦੂਖਾ ॥੧॥ ਰਹਾਉ ॥

Ŧūʼn mero pi▫āro ṯā kaisī bẖūkẖā.

Ŧūʼn man vasi▫ā lagai na ḏūkẖā. ||1|| rahā▫o.

In Essence: As you are my Beloved Master, I have no desire, when you abide in my mind, I have no pain.(Pause)

       Here the plight of His sincere devotee is expressed, in His love, His devotee becomes completely satiated with His love, being in His love,longing for anything else ceases. In His love a miracle occurs, the mind gets stilled and remains satiated completely with His love. Fears, anxieties disappear, and in His love, devotee enjoys peace and happiness. No pain remains painful. Who have experienced His love; get elevated to reach to this kind of state of mind.

       ਭੂਖਾ = ਭੁੱਖ, ਤ੍ਰਿਸ਼ਨਾ। ਮਨਿ = ਮਨ ਵਿਚ।੧।ਰਹਾਉ।

       (ਹੇ ਪ੍ਰਭੂ!) ਜਦੋਂ ਤੂੰ ਮੇਰੇ ਨਾਲ ਪਿਆਰ ਕਰਨ ਵਾਲਾ ਹੈਂ (ਤੇ ਮੈਨੂੰ ਸਭ ਕੁਝ ਦੇਣ ਵਾਲਾ ਹੈਂ) ਤਾਂ ਮੈਨੂੰ ਕੋਈ ਤ੍ਰਿਸ਼ਨਾ ਨਹੀਂ ਰਹਿ ਸਕਦੀ। ਜੇ ਤੂੰ ਮੇਰੇ ਮਨ ਵਿਚ ਟਿਕਿਆ ਰਹੇਂ ਤਾਂ ਕੋਈ ਭੀ ਦੁੱਖ ਮੈਨੂੰ ਪੋਹ ਨਹੀਂ ਸਕਦਾ।੧।ਰਹਾਉ।

ਜੋ ਤੂੰ ਕਰਹਿ ਸੋਈ ਪਰਵਾਣੁ ॥

ਸਾਚੇ ਸਾਹਿਬ ਤੇਰਾ ਸਚੁ ਫੁਰਮਾਣੁ ॥੨॥

Jo ṯūʼn karahi so▫ī parvāṇ.

Sācẖe sāhib ṯerā sacẖ furmāṇ. ||2||

In Essence: Whatever you do, is acceptable to all beings, Oh Eternal Prabh, your Ordinance is also eternal.

       So the mind(in His love) believes in His Will as the final decree which is beyond error, whatever He wills, prevails and is right too, who cry over His Ordinance, are ignorant; however, who accept it without any complain by deeming it beyond error, are His true devotees. Being His devotees they loudly say that only that happens what pleases to Him, mortal cannot be the judge of His ordinance. Since He is the Eternal one, so is His Ordinance.

       ਪਰਵਾਣੁ = ਕਬੂਲ। ਸਾਚੇ ਸਾਹਿਬ = ਹੇ ਸਦਾ-ਥਿਰ ਰਹਿਣ ਵਾਲੇ ਮਾਲਕ! ਸਚੁ = ਸਦਾ ਕਾਇਮ ਰਹਿਣ ਵਾਲਾ। ਫੁਰਮਾਣੁ = ਹੁਕਮ।੨।

       ਹੇ ਪ੍ਰਭੂ! ਜੋ ਕੁਝ ਤੂੰ ਕਰਦਾ ਹੈਂ (ਜੀਵਾਂ ਨੂੰ) ਉਹੀ (ਸਿਰ-ਮੱਥੇ ਉੱਤੇ) ਕਬੂਲ ਹੁੰਦਾ ਹੈ। ਹੇ ਸਦਾ ਕਾਇਮ ਰਹਿਣ ਵਾਲੇ ਮਾਲਕ! ਤੇਰਾ ਹੁਕਮ ਭੀ ਅਟੱਲ ਹੈ।੨।

ਜਾ ਤੁਧੁ ਭਾਵੈ ਤਾ ਹਰਿ ਗੁਣ ਗਾਉ ॥

ਤੇਰੈ ਘਰਿ ਸਦਾ ਸਦਾ ਹੈ ਨਿਆਉ ॥੩॥

Jā ṯuḏẖ bẖāvai ṯā har guṇ gā▫o.

Ŧerai gẖar saḏā saḏā hai ni▫ā▫o. ||3||

In Essence: In your House, there is always justice that prevails, if it pleases to you, I do sing your virtues.

       A Point to be noted here is the belief of His devotees regarding His praise. They don’t believe that they sing His praises at their own. Their faith is that nothing occurs beyond His Will. If it pleases to Him, mortals start praising Him, if not, they remain drenched in Maya. Whom He blesses, they deem happily to be subject to His justice and strongly believe that He does justice for sure. Those who boast about praising Him and those who praise to get something from Him are nothing but utterly ignorant

       ਤੁਧੁ = ਤੈਨੂੰ। ਗਾਉ = ਗਾਉਂ, ਮੈਂ ਗਾਂਦਾ ਹਾਂ। ਘਰਿ = ਘਰ ਵਿਚ। ਨਿਆਉ = ਇਨਸਾਫ਼।੩।

       ਹੇ ਪ੍ਰਭੂ! ਜਦੋਂ ਤੈਨੂੰ ਮਨਜ਼ੂਰ ਹੁੰਦਾ ਹੈ ਤਦੋਂ ਹੀ ਮੈਂ ਤੇਰੀ ਸਿਫ਼ਤਿ-ਸਾਲਾਹ ਦੇ ਗੀਤ ਗਾ ਸਕਦਾ ਹਾਂ। ਤੇਰੇ ਘਰ ਵਿਚ ਸਦਾ ਹੀ ਇਨਸਾਫ਼ ਹੈ, ਸਦਾ ਹੀ ਇਨਸਾਫ਼ ਹੈ।੩।

ਸਾਚੇ ਸਾਹਿਬ ਅਲਖ ਅਭੇਵ ॥

ਨਾਨਕ ਲਾਇਆ ਲਾਗਾ ਸੇਵ ॥੪॥੨੦॥

Sācẖe sāhib alakẖ abẖev.

Nānak lā▫i▫ā lāgā sev. ||4||20||

In Essence: Nanak says Oh Eternal Master! You are inexpressible and unfathomable! Whom you inspire, gets assigned to your service.

       Who have experienced Him, always tell others about His being Infinite and inexpressible; however, they share only what they know about Him with His grace. So this is a fact too that they share with others that it is His Will that prevails in all cases. If one falls in His love, it occurs as per His Will, if one goes away from Him, it is also due to His Will. Here Guru verifies that only those praise His virtues whom He assigns to do so. Those who praise Him are considered very fortunate ones(in Gurbani). As per Gurmat, coming into this world, is only successful if one, being in His love, lives in His Ordinance by meditating on Him.

       ਅਲਖ = ਜਿਸ ਦਾ ਸਹੀ ਸਰੂਪ ਬਿਆਨ ਨਾਹ ਕੀਤਾ ਜਾ ਸਕੇ। ਅਭੇਵ = ਜਿਸ ਦਾ ਭੇਤ ਨਾਹ ਪਾਇਆ ਜਾ ਸਕੇ।੪।

       ਹੇ ਨਾਨਕ! (ਆਖ-) ਹੇ ਸਦਾ ਕਾਇਮ ਰਹਿਣ ਵਾਲੇ ਮਾਲਕ! ਹੇ ਅਲੱਖ ਤੇ ਅਭੇਵ! ਤੇਰਾ ਪ੍ਰੇਰਿਆ ਹੋਇਆ ਹੀ ਜੀਵ ਤੇਰੀ ਸੇਵਾ-ਭਗਤੀ ਵਿਚ ਲੱਗ ਸਕਦਾ ਹੈ।੪।੨੦।

       Look at the following Guru Vaakas in Raag Gauri Guareri, Mehla 5 on 181 SGGS, it is the same idea that is fortified, when only One Akalpurakh is loved heartily, this is what heart believes in, read on please

ਤੂੰ ਮੇਰੇ ਲਾਲਨ ਤੂੰ ਮੇਰੇ ਪ੍ਰਾਨ ॥

ਤੂੰ ਮੇਰੇ ਸਾਹਿਬ ਤੂੰ ਮੇਰੇ ਖਾਨ ॥੧॥ ਰਹਾਉ ॥

 Ŧūʼn mere lālan ṯūʼn mere parān.

Ŧūʼn mere sāhib ṯūʼn mere kẖān. ||1|| rahā▫o.

In Essence: Oh Prabh! You are my beloved and you are my life. You are my Master and Chief (Pause)

       ਲਾਲਨ = ਲਾਡਲਾ। ਪ੍ਰਾਨ = ਜਿੰਦ (ਦਾ ਸਹਾਰਾ)। ਸਾਹਿਬ = ਮਾਲਕ।੧।ਰਹਾਉ।

       (ਹੇ ਪ੍ਰਭੂ!) ਤੂੰ ਮੇਰਾ ਸੋਹਣਾ ਲਾਲ ਹੈਂ, ਤੂੰ ਮੇਰੀ ਜਿੰਦ (ਦਾ ਸਹਾਰਾ) ਹੈਂ, ਤੂੰ ਮੇਰਾ ਸਾਹਿਬ ਹੈਂ, ਤੂੰ ਮੇਰਾ ਖ਼ਾਨ ਹੈਂ।੧।ਰਹਾਉ।

        Doubtless, for His devotees, Akalpurakh becomes the world. Now see how His Ordinance is embraced as stated in the following

ਜਿਉ ਤੁਮ ਰਾਖਹੁ ਤਿਵ ਹੀ ਰਹਨਾ ॥

ਜੋ ਤੁਮ ਕਹਹੁ ਸੋਈ ਮੋਹਿ ਕਰਨਾ ॥

ਜਹ ਪੇਖਉ ਤਹਾ ਤੁਮ ਬਸਨਾ ॥

ਨਿਰਭਉ ਨਾਮੁ ਜਪਉ ਤੇਰਾ ਰਸਨਾ ॥੨॥

 Ji▫o ṯum rākẖo ṯiv hī rahnā.

Jo ṯum kahhu so▫ī mohi karnā.

 Jah pekẖa▫o ṯahā ṯum basnā.

Nirbẖa▫o nām japa▫o ṯerā rasnā. ||2||

 In Essence: I live (without any complain) as you keep me. I do what you command. Wherever I see, I see you present there, I utter your Name that protects me from the fears of the world.

        ਮੋਹਿ ਕਰਨਾ = ਮੈਨੂੰ ਕਰਨਾ ਪੈਂਦਾ ਹੈ। ਜਹ = ਜਿੱਥੇ। ਪੇਖਉ = ਪੇਖਉਂ, ਮੈਂ ਵੇਖਦਾ ਹਾਂ। ਰਸਨਾ = ਜੀਭ (ਨਾਲ)।੨।

       (ਹੇ ਪ੍ਰਭੂ!) ਜਿਵੇਂ ਤੂੰ ਮੈਨੂੰ ਰੱਖਦਾ ਹੈਂ ਤਿਵੇਂ ਹੀ ਮੈਂ ਰਹਿੰਦਾ ਹਾਂ। ਮੈਂ ਉਹੀ ਕਰਦਾ ਹਾਂ ਜੋ ਤੂੰ ਮੈਨੂੰ ਹੁਕਮ ਕਰਦਾ ਹੈਂ। ਮੈਂ ਜਿਧਰ ਵੇਖਦਾ ਹਾਂ ਉਧਰ ਹੀ ਮੈਨੂੰ ਤੂੰ ਹੀ ਵੱਸਦਾ ਦਿੱਸਦਾ ਹੈਂ। ਮੈਂ ਆਪਣੀ ਜੀਭ ਨਾਲ ਤੇਰਾ ਨਾਮ ਜਪਦਾ ਰਹਿੰਦਾ ਹਾਂ ਜੇਹੜਾ ਦੁਨੀਆ ਦੇ ਡਰਾਂ ਤੋਂ ਬਚਾ ਕੇ ਰੱਖਣ ਵਾਲਾ ਹੈ।੨।

       In this Shabada, Guru builds total faith in Him and inspires his followers to do the same. Guru also frees his followers from other kinds of dependency. In His love, as mind is stilled, pains disappear; bliss of His love takes over the stilled mind. I wonder many times, after studying this Guru Shabada, if we still show dependency on others, obviously we fail to understand what Guru says here. It is not only about total faith in Him and His dominance over all but also the power of His grace. It is also His Will that Guru communicates to others too about all this.

Interpretation in Punjabi is by Dr. Sahib Singh Ji

The Virtuous Akalpurakh And I Who Has No Merit. (On 738 SGGS Raag Suhi Fifth Nanak)

We really need to learn from our Guru how to serve Akalpurakh. In the following Shabada, Guru ji gives that lesson to his followers. Let’s learn from our Guru:

ਸੂਹੀ ਮਹਲਾ ੫ ॥

ਕਿਆ ਗੁਣ ਤੇਰੇ ਸਾਰਿ ਸਮ੍ਹ੍ਹਾਲੀ ਮੋਹਿ ਨਿਰਗੁਨ ਕੇ ਦਾਤਾਰੇ ॥ 

ਬੈ ਖਰੀਦੁ ਕਿਆ ਕਰੇ ਚਤੁਰਾਈ ਇਹੁ ਜੀਉ ਪਿੰਡੁ ਸਭੁ ਥਾਰੇ ॥੧॥

Sūhī mėhlā 5.

Ki▫ā guṇ ṯere sār samĥālī mohi nirgun ke ḏāṯāre.

Bai kẖarīḏ ki▫ā kare cẖaṯurā▫ī ih jī▫o pind sabẖ thāre. ||1||

In Essence: Oh Beneficent Prabh!I have no, what virtues of yours I can recount because they are so many! I am your slave, what clever-tricks can I play? This soul and body are all yours.

           Through this self analysis, Guru ji inspires his followers to realize our Akalpurakh who is having uncountable virtues, literally we do not have those virtues, He is the Giver of those virtues that elevate the soul to higher levels. So advice is to surrender to Him after abandoning all cleverness( Hint is at that hyper-rationality we usually brings in pursuit of the Unknown Prabh). All these intellectual establishments may be useful in worldly show but before Him, they carry no value, be aware about it before thinking to desire to enter into His realm.

           ਕਿਆ ਗੁਣ = ਕੇਹੜੇ ਕੇਹੜੇ ਗੁਣ? ਸਾਰਿ = ਚੇਤੇ ਕਰ ਕੇ। ਸਮ੍ਹ੍ਹਾਲੀ = ਸਮ੍ਹ੍ਹਾਲੀਂ, ਮੈਂ ਹਿਰਦੇ ਵਿਚ ਵਸਾਵਾਂ। ਮੋਹਿ ਦਾਤਾ ਰੇ = ਹੇ ਮੇਰੇ ਦਾਤਾਰ! ਨਿਰਗੁਨ = ਗੁਣ-ਹੀਨ। ਬੈ ਖਰੀਦੁ = ਮੁੱਲ ਲਿਆ ਹੋਇਆ। ਜੀਉ = ਜਿੰਦ। ਪਿੰਡੁ = ਸਰੀਰ। ਸਭੁ = ਸਭ ਕੁਝ। ਥਾਰੇ = ਤੇਰੇ।੧।

           ਮੈਂ ਗੁਣ-ਹੀਨ ਦੇ ਹੇ ਦਾਤਾਰ! ਮੈਂ ਤੇਰੇ ਕੇਹੜੇ ਕੇਹੜੇ ਗੁਣ ਚੇਤੇ ਕਰ ਕੇ ਆਪਣੇ ਹਿਰਦੇ ਵਿਚ ਵਸਾਵਾਂ? (ਮੈਂ ਤਾਂ ਤੇਰਾ ਮੁੱਲ-ਖ਼ਰੀਦਿਆ ਸੇਵਕ ਹਾਂ) ਮੁੱਲ-ਖ਼ਰੀਦਿਆ ਨੌਕਰ ਕੋਈ ਚਲਾਕੀ ਦੀ ਗੱਲ ਨਹੀਂ ਕਰ ਸਕਦਾ। (ਹੇ ਦਾਤਾਰ! ਮੇਰਾ) ਇਹ ਸਰੀਰ ਤੇ ਮੇਰੀ ਇਹ ਜਿੰਦ ਸਭ ਤੇਰੇ ਹੀ ਦਿੱਤੇ ਹੋਏ ਹਨ।੧।

ਲਾਲ ਰੰਗੀਲੇ ਪ੍ਰੀਤਮ ਮਨਮੋਹਨ ਤੇਰੇ ਦਰਸਨ ਕਉ ਹਮ ਬਾਰੇ ॥੧॥ ਰਹਾਉ ॥

Lāl rangīle parīṯam manmohan ṯere ḏarsan ka▫o ham bāre. ||1|| rahā▫o.

In Essence: Oh dear blissful fascinating Beloved, I sacrifice to your vision. (Pause)

           It is a statement made in utter love and fascinating- vision of Akalpurakh. It is a gratitude expressed towards extremely fascinating beloved Creator. These are the wondrous feelings that applaud His wondrous show.

           ਰੰਗੀਲੇ = ਹੇ ਚੋਜੀ! ਬਾਰੇ = ਸਦਕੇ।੧।ਰਹਾਉ।

           ਹੇ ਚੋਜੀ ਲਾਲ! ਹੇ ਪ੍ਰੀਤਮ! ਹੇ ਮਨ ਨੂੰ ਮੋਹ ਲੈਣ ਵਾਲੇ! ਅਸੀਂ ਜੀਵ ਤੇਰੇ ਦਰਸਨ ਤੋਂ ਕੁਰਬਾਨ ਹਾਂ।੧।ਰਹਾਉ।

ਪ੍ਰਭੁ ਦਾਤਾ ਮੋਹਿ ਦੀਨੁ ਭੇਖਾਰੀ ਤੁਮ੍ਹ੍ਹ ਸਦਾ ਸਦਾ ਉਪਕਾਰੇ ॥ 

ਸੋ ਕਿਛੁ ਨਾਹੀ ਜਿ ਮੈ ਤੇ ਹੋਵੈ ਮੇਰੇ ਠਾਕੁਰ ਅਗਮ ਅਪਾਰੇ ॥੨॥

Parabẖ ḏāṯā mohi ḏīn bẖekẖārī ṯumĥ saḏā saḏā upkāre.

So kicẖẖ nāhī jė mai ṯe hovai mere ṯẖākur agam apāre. ||2||

In Essence: Oh Prabh! You are the great Giver and I am your poor beggar, and you have been beneficent to me always. Oh my Inaccessible, Infinite Master, I cannot do anything by myself.

           Again a prayer to Akalpurakh in utter humbleness is offered, He is begged to take care of the soul that totally is dependent on His Ordinance, it just cannot perform any thing at its own. It also shows how His Ordinance is fully understood and grace is sought from the Infinite Master who gives so much even without asking.

           ਮੋਹਿ = ਮੈਂ। ਦੀਨੁ = ਕੰਗਾਲ। ਭੇਖਾਰੀ = ਮੰਗਤਾ। ਮੈ ਤੇ = ਮੈਥੋਂ। ਠਾਕੁਰ = ਹੇ ਠਾਕੁਰ! ਅਗਮ = ਹੇ ਅਪਹੁੰਚ! ਅਪਾਰੇ = ਹੇ ਬੇਅੰਤ!।੨।

           (ਹੇ ਦਾਤਾਰ!) ਤੂੰ ਮਾਲਕ ਹੈਂ, ਦਾਤਾਂ ਦੇਣ ਵਾਲਾ ਹੈਂ, ਮੈਂ (ਤੇਰੇ ਦਰ ਤੇ) ਕੰਗਾਲ ਮੰਗਤਾ ਹਾਂ, ਤੂੰ ਸਦਾ ਹੀ ਤੂੰ ਸਦਾ ਹੀ ਮੇਰੇ ਉਤੇ ਮੇਹਰਬਾਨੀਆਂ ਕਰਦਾ ਹੈਂ। ਹੇ ਮੇਰੇ ਅਪਹੁੰਚ ਅਤੇ ਬੇਅੰਤ ਮਾਲਕ! ਕੋਈ ਐਸਾ ਕੰਮ ਨਹੀਂ ਜੋ (ਤੇਰੀ ਮਦਦ ਤੋਂ ਬਿਨਾ) ਮੈਥੋਂ ਹੋ ਸਕੇ।੨।

ਕਿਆ ਸੇਵ ਕਮਾਵਉ ਕਿਆ ਕਹਿ ਰੀਝਾਵਉ ਬਿਧਿ ਕਿਤੁ ਪਾਵਉ ਦਰਸਾਰੇ ॥ 

ਮਿਤਿ ਨਹੀ ਪਾਈਐ ਅੰਤੁ ਨ ਲਹੀਐ ਮਨੁ ਤਰਸੈ ਚਰਨਾਰੇ ॥੩॥

Ki▫ā sev kamāva▫o ki▫ā kahi rījẖāva▫o biḏẖ kiṯ pāva▫o ḏarsāre.

Miṯ nahī pā▫ī▫ai anṯ na lahī▫ai man ṯarsai cẖarnāre. ||3||

In Essence: What kind of service I should render to you? How can I please you? In what way I can have your vision? Though your extent cannot be known and your limits cannot be found, my mind longs to be in your refuge humbly.

           This is the right plight of all beginners that Guru Ji portrays, mortals just don’t know how to realize Him, so they are advised to pray to Him to be blessed with an ability to please Him. Totally handicapped by Maya influences, soul just doesn’t understand the path that leads to Him. One thing here must be noted that even in this plight, longing to envision Him,remains present which alone can help if His grace is bestowed. When He is unfathomable, it is not possible even to imagine to envision Him but through praying for help of the Infinite Akalpurakh, it becomes possible, so Guru followers are advised to supplicate humbly to have His vision. In the following Guru Vaak, it becomes clearer that once prayer is heard, He does all to save the soul.

           ਕਮਾਵਉ = ਕਮਾਵਉਂ, ਮੈਂ ਕਰਾਂ। ਕਹਿ = ਆਖ ਕੇ। ਰੀਝਾਵਉ = ਰੀਝਾਵਉਂ, ਮੈਂ ਖ਼ੁਸ਼ ਕਰਾਂ। ਬਿਧਿ ਕਿਤੁ = ਕਿਸ ਤਰੀਕੇ ਨਾਲ? ਪਾਵਉ = ਪਾਵਉਂ। ਮਿਤਿ = ਅੰਦਾਜ਼ਾ, ਮਾਪ।੩।

           ਹੇ ਪ੍ਰਭੂ! ਮੈਂ ਤੇਰੀ ਕੇਹੜੀ ਸੇਵਾ ਕਰਾਂ? ਮੈਂ ਕੀਹ ਆਖ ਕੇ ਤੈਨੂੰ ਖ਼ੁਸ਼ ਕਰਾਂ? ਮੈਂ ਕਿਸ ਤਰ੍ਹਾਂ ਤੇਰਾ ਦੀਦਾਰ ਹਾਸਲ ਕਰਾਂ? ਤੇਰੀ ਹਸਤੀ ਦਾ ਮਾਪ ਨਹੀਂ ਲੱਭ ਸਕਦਾ, ਤੇਰੇ ਗੁਣਾਂ ਦਾ ਅੰਤ ਨਹੀਂ ਪੈ ਸਕਦਾ। ਮੇਰਾ ਮਨ ਸਦਾ ਤੇਰੇ ਚਰਨਾਂ ਵਿਚ ਪਏ ਰਹਿਣ ਨੂੰ ਤਰਸਦਾ ਹੈ।੩।

ਪਾਵਉ ਦਾਨੁ ਢੀਠੁ ਹੋਇ ਮਾਗਉ ਮੁਖਿ ਲਾਗੈ ਸੰਤ ਰੇਨਾਰੇ ॥ 

ਜਨ ਨਾਨਕ ਕਉ ਗੁਰਿ ਕਿਰਪਾ ਧਾਰੀ ਪ੍ਰਭਿ ਹਾਥ ਦੇਇ ਨਿਸਤਾਰੇ ॥੪॥੬॥

Pāva▫o ḏān dẖīṯẖ ho▫e māga▫o mukẖ lāgai sanṯ renāre.

Jan Nānak ka▫o gur kirpā ḏẖārī parabẖ hāth ḏe▫e nisṯāre. ||4||6||

In Essence: I beg persistently from you, please give me the company of Guru to live in utter humbleness. Nanak says that Guru has blessed humble servant, Akalpurakh Himself has saved him.

           He is unfathomable; it is unknown for a beginner how to please Him and what kind of service should be rendered to Him. Here Guru ji hints what actually is needed to know all this. Saint here is used for Guru that is cleared from the clause “Gur Kirpa”. It is begged from Prabh to have a Guru. Once Guru is met, soul becomes worthy of Him and it can render the right service to Him that pleases Him, eventually Prabh Himself saves the soul.

           ਪਾਵਉ = ਪਾਵਉਂ, ਮੈਂ ਪ੍ਰਾਪਤ ਕਰਾਂ। ਮਾਗਉ = ਮੈਂ ਮੰਗਦਾ ਹਾਂ। ਮੁਖਿ = ਮੂੰਹ ਉਤੇ। ਰੇਨਾਰੇ = ਚਰਨ-ਧੂੜ। ਕਉ = ਨੂੰ। ਗੁਰਿ = ਗੁਰੂ ਨੇ। ਪ੍ਰਭਿ = ਪ੍ਰਭੂ ਨੇ। ਦੇਇ = ਦੇ ਕੇ। ਨਿਸਤਾਰੇ = ਪਾਰ ਲੰਘਾ ਲਿਆ।੪।

           ਹੇ ਪ੍ਰਭੂ! ਮੈਂ ਢੀਠ ਹੋ ਕੇ (ਮੁੜ ਮੁੜ, ਤੇਰੇ ਦਰ ਤੋਂ) ਮੰਗਦਾ ਹਾਂ, ਮੈਨੂੰ ਇਹ ਦਾਨ ਮਿਲ ਜਾਏ ਕਿ ਮੇਰੇ ਮੱਥੇ ਉਤੇ ਤੇਰੇ ਸੰਤ ਜਨਾਂ ਦੇ ਚਰਨਾਂ ਦੀ ਧੂੜ ਲੱਗਦੀ ਰਹੇ। ਹੇ ਨਾਨਕ! (ਆਖ-) ਜਿਸ ਦਾਸ ਉਤੇ ਗੁਰੂ ਨੇ ਮੇਹਰ ਕਰ ਦਿੱਤੀ, ਪ੍ਰਭੂ ਨੇ (ਉਸ ਨੂੰ ਆਪਣੇ) ਹੱਥ ਦੇ ਕੇ (ਸੰਸਾਰ-ਸਮੁੰਦਰ ਤੋਂ) ਪਾਰ ਲੰਘਾ ਲਿਆ।੪।੬।

           It is very important to overcome self-conceit that makes commotion about all cleverness and its ability to execute difficult and intellectual tasks. Going before Akalpurakh, one needs to understand that conceit doesn’t help at all in His pursuits. In reality,when He is the virtuous, Giver of virtues to other, Giver of life to all,then what does make us think that we are virtuous. In utter humbleness, a prayer to Him to have Guru is a must- act because literally it’s hard to know the Infinite without Guru. Sikhs have Guru that is Sri Guru Granth Sahib, only they need is to live what Guru teaches, that is what it means to have dust of Guru’s feet, and it also means that in humility Guru should be obeyed. In this context, we should pray to Prabh to enable us to obey Guru in true sense. When His grace occurs, one fully understands that all soul and body are His, keeping that in mind, as Guru says, overcomes conceit, remains detached to Maya and just be there to watch the show of Maya while keeping His glowing memory in the heart. Sincere love for Him, and sincerely obeying Guru, help in materializing His vision

Interpretation in Punjabi is by Dr. Sahib Singh Ji

I Am Occupational Lover Of Prabh Ji

Guru Nanak uses examples of four kinds of lives in a metaphoric expression to convey his unshakable love for Akalpurakh, his under lying idea is to inspire his followers to be in love with the Creator regardless wherever and whatever positions they are in. The interpretations of this Guru Shabada by various Scholars, in my mind, are missing something. I am going to Share with Guru followers that the message is conveyed well magnificently with a broad application and it is our duty to live as Guru implies his advice to us. Now let’s go through the shabada and find it out.

ਗਉੜੀ ਬੈਰਾਗਣਿ ਮਹਲਾ ੧ ॥

ਹਰਣੀ ਹੋਵਾ ਬਨਿ ਬਸਾ ਕੰਦ ਮੂਲ ਚੁਣਿ ਖਾਉ ॥

ਗੁਰ ਪਰਸਾਦੀ ਮੇਰਾ ਸਹੁ ਮਿਲੈ ਵਾਰਿ ਵਾਰਿ ਹਉ ਜਾਉ ਜੀਉ ॥੧॥

Ga▫oṛī bairāgaṇ mėhlā 1.

 Harṇī hovā ban basā kanḏ mūl cẖuṇ kẖā▫o.

Gur parsādī merā saho milai vār vār ha▫o jā▫o jī▫o. ||1||

In essence: If I was a doe, I would live in a forest, and would pick up fruits and roots to eat, with Guru Grace I would meet my Master and I would sacrifice to Him again and again.

           The female deer is considered very mellow in nature; indeed she supports her on fruits and roots. Roots and fruits are symbolic of natural and modest food, and to be Doe is a message of being calm and live modestly. This is the first kind of life, Guru imagines to have; however, being in that situation, Guru determines his unshakable love for Akalpurakh by saying that being in that plight, he has only one hope to have Guru with whose blessings his Master can be met. In that case mind goes into a mode of His praises. The purpose of life is to meet Him and to end this long separation from Him, so what if that plight in the society is not lofty or richer? Guru inspires his followers to remember only one thing and that is the purpose of life to find a True Guru and through Guru, meet the Creator, the rest becomes insignificant for His seeker. Please read carefully the next Guru Vaak, in it, Guru stresses what he is involved in and what he hopes his followers will follow him in this regard?

           ਬਨਿ = ਬਨ ਵਿਚ, ਜੰਗਲ ਵਿਚ। ਬਸਾ = ਮੈਂ ਵੱਸਾਂ। ਕੰਦ ਮੂਲ = ਭਾਵ, ਘਾਹ-ਬੂਟ  (ਫਲ ਫੁੱਲ)। ਚੁਣਿ = ਚੁਣ ਕੇ। ਖਾਉ = ਮੈਂ ਖਾਵਾਂ। ਗੁਰ ਪਰਸਾਦੀ = ਗੁਰੂ ਦੀ ਕਿਰਪਾ ਨਾਲ। ਵਾਰਿ ਵਾਰਿ = ਸਦਕੇ ਸਦਕੇ। ਹਉ = ਮੈਂ। ਜਾਉ = ਜਾਉਂ।੧।

            (ਹਰਣੀ ਜੰਗਲ ਵਿਚ ਘਾਹ-ਬੂਟ ਚੁਣ ਕੇ ਖਾਂਦੀ ਹੈ ਤੇ ਮੌਜ ਵਿਚ ਚੁੰਗੀਆਂ ਮਾਰਦੀ ਹੈ  (ਹੇ ਪ੍ਰਭੂ! ਤੇਰਾ ਨਾਮ ਮੇਰੀ ਜਿੰਦ ਲਈ ਖ਼ੁਰਾਕ ਬਣੇ, ਜਿਵੇਂ ਹਰਣੀ ਲਈ ਕੰਦ-ਮੂਲ ਹੈ। ਮੈਂ ਤੇਰੇ ਨਾਮ-ਰਸ ਨੂੰ ਪ੍ਰੀਤ ਨਾਲ ਖਾਵਾਂ, ਮੈਂ ਸੰਸਾਰ-ਬਨ ਵਿਚ ਬੇ-ਮੁਥਾਜ ਹੋ ਕੇ ਵਿਚਰਾਂ ਜਿਵੇਂ ਹਰਣੀ ਜੰਗਲ ਵਿਚ। ਜੇ ਗੁਰੂ ਦੀ ਕ੍ਰਿਪਾ ਨਾਲ ਮੇਰਾ ਖਸਮ-ਪ੍ਰਭੂ ਮੈਨੂੰ ਮਿਲ ਪਏ, ਤਾਂ ਮੈਂ ਮੁੜ ਮੁੜ ਉਸ ਤੋਂ ਸਦਕੇ ਕੁਰਬਾਨ ਜਾਵਾਂ।੧।

ਮੈ ਬਨਜਾਰਨਿ ਰਾਮ ਕੀ ॥

ਤੇਰਾ ਨਾਮੁ ਵਖਰੁ ਵਾਪਾਰੁ ਜੀ ॥੧॥ ਰਹਾਉ ॥

Mai banjāran rām kī.

Ŧerā nām vakẖar vāpār jī. ||1|| rahā▫o.

In essence: I am an occupational lover of All Pervading Akalpurakh, oh Prabh! In your Name-commodity I deal [with Your Grace!]  (Pause)

           There is nothing better than to be in His love, there is no other pursuit better than seeking His union in His love, there is no other desire better than the desire of singing the praise of The Creator. Guru ji literally detours his followers from Maya towards Him, instead of letting them stuck in other kinds of trades that break away the soul from the creator, he pursues them to love Him heartily. It is called destined to live in His love. If the soul is in love with Him, its dealings are changed, and its longing rests only at Him literally.

           In the next Guru Vakas, another kind of plight of life is used in a metaphoric way; however, the stressed idea in this Guru Vaaka is kept intact and the followers are advised to bear in mind the story that is all about His love.

           ਬਨਜਾਰਨਿ = ਵਣਜ ਕਰਨ ਵਾਲੀ। ਵਖਰੁ = ਸੌਦਾ।੧।ਰਹਾਉ।

            (ਹੇ ਪ੍ਰਭੂ! ਜੇ ਤੇਰੀ ਮਿਹਰ ਹੋਵੇ ਤਾਂ) ਮੈਂ ਤੇਰੇ ਨਾਮ ਦੀ ਵਣਜਾਰਨ ਬਣ ਜਾਵਾਂ ਤੇਰਾ ਨਾਮ ਮੇਰਾ ਸੌਦਾ ਬਣੇ, ਤੇਰੇ ਨਾਮ ਨੂੰ ਵਿਹਾਝਾਂ।੧।ਰਹਾਉ।

ਕੋਕਿਲ ਹੋਵਾ ਅੰਬਿ ਬਸਾ ਸਹਜਿ ਸਬਦ ਬੀਚਾਰੁ ॥

ਸਹਜਿ ਸੁਭਾਇ ਮੇਰਾ ਸਹੁ ਮਿਲੈ ਦਰਸਨਿ ਰੂਪਿ ਅਪਾਰੁ ॥੨॥

Kokil hovā amb basā sahj sabaḏ bīcẖār.

 Sahj subẖā▫e merā saho milai ḏarsan rūp apār. ||2||

In essence: If I was a cuckoo and I would reside in a Mango tree, I would intuitively contemplate on Shabad of His praise; naturally I would then meet and behold my Master who is extremely beautiful.

           Here an example of cuckoo is taken, and a symbol of a mango tree is used because mango tree stands for high status, in old times to have garden of mangoes was a sign of wealth. Cuckoo is a bird that lives high on the mango trees. Interestingly here cuckoo is taken to express a longing to contemplate on His praises, obviously, Guru Hints at sweet voice and the devotion of cuckoo just to beautify singing His virtues, so unlike Doe, cuckoo is in a better position; however the better position doesn’t matter, Guru says, the mind must be remained imbued with the Creator in all circumstances. Again it doesn’t matter what social position is given by the Creator, the purpose of life should be praising Him, and there should be the longing in the heart to meet the beauteous Master. Guru Nanak repeatedly in his many Shabadas stresses on falling in love with the Creator by eliminating self-conceit through Guru. Teachings of the Guru are not merely for reading and discussing and taking as our own minds think but to put them  (Gurbani) in practice by living as Guru directs. In this Shabada, same idea is wrapped in metaphoric way.

           ਅੰਬਿ = ਅੰਬ  (ਦੇ ਬੂਟੇ) ਉੱਤੇ। ਸਹਜਿ = ਅਡੋਲ ਅਵਸਥਾ ਵਿਚ  (ਟਿਕ ਕੇ,) ਮਸਤ ਹੋ ਕੇ। ਸਬਦ ਬੀਚਾਰੁ = ਸ਼ਬਦ ਦਾ ਵੀਚਾਰ।। ਰੂਪਿ = ਰੂਪ ਵਾਲਾ। ਅਪਾਰੁ = ਬੇਅੰਤ ਪ੍ਰਭੂ।੨।

            (ਕੋਇਲ ਦੀ ਅੰਬ ਨਾਲ ਪ੍ਰੀਤਿ ਪ੍ਰਸਿੱਧ ਹੈ। ਅੰਬ ਉਤੇ ਬੈਠ ਕੇ ਕੋਇਲ ਮਿੱਠੀ ਮਸਤ ਸੁਰ ਵਿਚ ਕੂਕਦੀ ਹੈ। ਜੇ ਮੇਰੀ ਪ੍ਰੀਤਿ ਪ੍ਰਭੂ ਨਾਮ ਉਹੋ ਜੇਹੀ ਹੋ ਜਾਏ ਜੈਸੀ ਕੋਇਲ ਦੀ ਅੰਬ ਨਾਲ ਹੈ ਤਾਂ) ਮੈਂ ਕੋਇਲ ਬਣਾਂ, ਅੰਬ ਉਤੇ ਬੈਠਾਂ  (ਭਾਵ ਪ੍ਰਭੂ-ਨਾਮ ਨੂੰ ਆਪਣੀ ਜ਼ਿੰਦਗੀ ਦਾ ਸਹਾਰਾ ਬਣਾਵਾਂ) ਤੇ ਮਸਤ ਅਡੋਲ ਹਾਲਤ ਵਿਚ ਟਿਕ ਕੇ ਪ੍ਰਭੂ ਦੀ ਸਿਫ਼ਤਿ-ਸਾਲਾਹ ਦੇ ਸ਼ਬਦ ਦੀ ਵਿਚਾਰ ਕਰਾਂ  (ਸ਼ਬਦ ਵਿਚ ਚਿੱਤ ਜੋੜਾਂ)। ਮਸਤ ਅਡੋਲ ਅਵਸਥਾ ਵਿਚ ਟਿਕਿਆਂ, ਪ੍ਰੇਮ ਵਿਚ ਜੁੜਿਆਂ ਹੀ ਪਿਆਰਾ ਦਰਸ਼ਨੀ ਸੋਹਣਾ ਬੇਅੰਤ ਪ੍ਰਭੂ-ਪਤੀ ਮਿਲਦਾ ਹੈ।੨।

ਮਛੁਲੀ ਹੋਵਾ ਜਲਿ ਬਸਾ ਜੀਅ ਜੰਤ ਸਭਿ ਸਾਰਿ ॥

ਉਰਵਾਰਿ ਪਾਰਿ ਮੇਰਾ ਸਹੁ ਵਸੈ ਹਉ ਮਿਲਉਗੀ ਬਾਹ ਪਸਾਰਿ ॥੩॥

Macẖẖulī hovā jal basā jī▫a janṯ sabẖ sār.

Urvār pār merā saho vasai ha▫o mila▫ugī bāh pasār. ||3||

In essence: If I was a fish, I would abide in the water by being in love with Him who takes care of all beings, my Master who dwells this side and on that side, I would meet Him with extreme eagerness.

           Here is the third plight of life, fish is heavily hunted still it lives in the water totally depending on Akalpurakh. Water here is also used to express eternal bound between His devotees and Him, it is the same kind of bound as the fish has with water to live on. Once it is out of it, it dies, same way, His devotees live in His love, without his memory in mind they do not want to live. With this symbol, His faith is fortified because in reality Akalpurakh takes care of all and is the Care-Taker of all. Being in a fish’s place, it is said that Akalpurakh is the One who is real Protector; so there is no need to worry about anything since He is on the back to support us, if our life span has come to an end,our journey as humans is destined to end, there is no need to blame Him for that saying that He is the Protector and why He hasn’t stopped the death. Poetic expression in Guru Vaakas shows strong eagerness to meet the Master. Again, neither the plight nor the situation we are in, should ever detour us from the love of our Creator, in simple words, it just doesn’t matter in what current plight the person is in if he/she is in love with Him. If being in a position of a fish, whole ocean or pond or a river is needed to swim across, so it be, the longing to meet Him should continue glowing within. Thus after simple Doe to the high-rise -resident cuckoo, now fish is referred here which is confined in the water (Hint is at limitations and strong bounds). Guru ji is hinting at various confined plights and environments of the souls by using symbols of fish and water, a tree and underground crawling life. Dominating idea that is advocated here, is His love. So prayer is this “Oh Prabh, keep me wherever or in whatever condition; however cause me to live in your love, guide me if I error. and bless me with your union” After reading this, materialistic- prayers become laughable.

           ਜਲਿ = ਜਲ ਵਿਚ। ਸਭਿ = ਸਾਰੇ। ਸਾਰਿ = ਸਾਰੇ, ਸੰਭਾਲਦਾ ਹੈ। ਉਰਵਾਰਿ = ਉਰਲੇ ਪਾਸੇ। ਪਾਰਿ = ਪਾਰਲੇ ਪਾਸੇ। ਪਸਾਰਿ = ਪਸਾਰ ਕੇ, ਖਿਲਾਰ ਕੇ।੩।

            (ਮੱਛੀ ਪਾਣੀ ਤੋਂ ਬਿਨਾ ਨਹੀਂ ਜਿਊ ਸਕਦੀ। ਪ੍ਰਭੂ ਨਾਲ ਜੇ ਮੇਰੀ ਪ੍ਰੀਤਿ ਭੀ ਇਹੋ ਜਿਹੀ ਬਣ ਜਾਏ, ਤਾਂ) ਮੈਂ ਮੱਛੀ ਬਣਾਂ, ਸਦਾ ਉਸ ਜਲ-ਪ੍ਰਭੂ ਵਿਚ ਟਿਕੀ ਰਹਾਂ ਜੋ ਸਾਰੇ ਜੀਵ-ਜੰਤਾਂ ਦੀ ਸੰਭਾਲ ਕਰਦਾ ਹੈ। ਪਿਆਰਾ ਪ੍ਰਭੂ-ਪਤੀ  (ਇਸ ਸੰਸਾਰ-ਸਮੁੰਦਰ ਦੇ ਅਸਗਾਹ ਜਲ ਦੇ) ਉਰਲੇ ਪਾਰਲੇ ਪਾਸੇ  (ਹਰ ਥਾਂ) ਵੱਸਦਾ ਹੈ  ( (ਜਿਵੇਂ ਮੱਛੀ ਆਪਣੇ ਬਾਜ਼ੂ ਖਿਲਾਰ ਕੇ ਪਾਣੀ ਵਿਚ ਤਾਰੀਆਂ ਲਾਂਦੀ ਹੈ) ਮੈਂ  (ਭੀ) ਆਪਣੀਆਂ ਬਾਹਾਂ ਖਿਲਾਰ ਕੇ  (ਭਾਵ, ਨਿਸੰਗ ਹੋ ਕੇ) ਉਸ ਨੂੰ ਮਿਲਾਂਗੀ।੩।

ਨਾਗਨਿ ਹੋਵਾ ਧਰ ਵਸਾ ਸਬਦੁ ਵਸੈ ਭਉ ਜਾਇ ॥

ਨਾਨਕ ਸਦਾ ਸੋਹਾਗਣੀ ਜਿਨ ਜੋਤੀ ਜੋਤਿ ਸਮਾਇ ॥੪॥੨॥੧੯॥

In essence: If I was a female snake, I would reside in the ground, His praise would be in my heart and my fears would depart. Nanak says that only those are fortunate soul-brides who are blended their light in His light

           As before, different conditional life is used as example to convey the unshakable love for the Creator, here crawling creature is chosen, it’s not flying, walking or swimming but crawling. Indication is about limits of the female-snake that reflects limitations of humans in various plights. If Akalpurakh puts in that life where one cannot walk, swim or fly but crawl, what is the prayer should be ? To have Guru-Instructions! With Guru-Guidance, all fears are shed and the mind is totally fixed on the Creator Master. Word Suhagani conveys the status of a wife whose husband is alive, in Gurbani, she is described as, “Suhagan” (Who has her husband), and who are away from the Creator are considered Duhagnia, means without the Master or deserted ones. Notable point here is that the opposite of “Suhagni” is “Widhva” means widow but Akalpurakh, the Spouse of all soul-brides is ever fresh and ever alive, so the word :widow” is not used; those who go astray, they are unfortunate ones, deserted ones and go through agonies without the Spouse-Prabh. Who are with Akalpurakh, those soul-brides are “Suhagnia” means they are having the Spouse with them. So Guru ji stresses that regardless the other life that is restricted to crawling ( bad), prayer is to have Guru through whom soul-bride can become worthy of her Husband-Akalpurakh to have Him. Such soul-bride is known as “Suhagan” and such soul-bride indeed merges with the light of Prabh.

           ਨਾਗਨਿ = ਸਪਣੀ। ਧਰ = ਧਰਤੀ ਵਿਚ। ਜਿਨ = ਜਿਨ੍ਹਾਂ ਦੀ। ਜੋਤੀ = ਜੋਤਿ-ਸੂਰਪ ਪ੍ਰਭੂ ਵਿਚ।੪।

            (ਸਪਣੀ ਬੀਨ ਉੱਤੇ ਮਸਤ ਹੁੰਦੀ ਹੈ। ਪ੍ਰਭੂ ਨਾਲ ਜੇ ਮੇਰੀ ਪ੍ਰੀਤਿ ਭੀ ਇਹੋ ਜਿਹੀ ਬਣ ਜਾਏ, ਤਾਂ) ਮੈਂ ਸਪਣੀ ਬਣਾਂ, ਧਰਤੀ ਵਿਚ ਵੱਸਾਂ  (ਭਾਵ, ਸਭ ਦੀ ਚਰਨ-ਧੂੜ ਹੋਵਾਂ, ਮੇਰੇ ਅੰਦਰ ਪ੍ਰਭੂ ਦੀ ਸਿਫ਼ਤਿ-ਸਾਲਾਹ ਵਾਲਾ) ਗੁਰ-ਸ਼ਬਦ ਵੱਸੇ  (ਜਿਵੇਂ ਬੀਨ ਵਿਚ ਮਸਤ ਹੋ ਕੇ ਸਪਣੀ ਨੂੰ ਵੈਰੀ ਦੀ ਸੁੱਧ-ਬੁੱਧ ਭੁਲ ਜਾਂਦੀ ਹੈ) ਮੇਰਾ ਭੀ  (ਦੁਨੀਆ ਵਾਲਾ ਸਾਰਾ) ਡਰ-ਭਉ ਦੂਰ ਹੋ ਜਾਏ। ਹੇ ਨਾਨਕ! ਜਿਨ੍ਹਾਂ ਜੀਵ-ਇਸਤ੍ਰੀਆਂ ਦੀ ਜੋਤਿ  (ਸੁਰਤਿ) ਸਦਾ ਜੋਤਿ-ਰੂਪ ਪ੍ਰਭੂ ਵਿਚ ਟਿਕੀ ਰਹਿੰਦੀ ਹੈ, ਉਹ ਬੜੀਆਂ ਭਾਗਾਂ ਵਾਲੀਆਂ ਹਨ।੪।੨।੧੯।

           Guru has one dominating message for us, that is to have love for the Creator in our hearts through Guru, and to be an obedient towards whatever Prabh gives us or brings on us, all this should be taken as His Will and it should be used as a chance to sing His praises through the guidance of True Guru. Interestingly, this message is expressed almost in all of the Shabadas throughout Sri Guru Granth Sahib. It is so beautiful to read and feel better and to realize that there should be no excuse to live without His love. In this Shabada, as usual, Guru Message shakes the souls to remain obedient to the Creator to whom actually they all belong truly.

Interpretation in Punjabi is by Dr. Sahib Singh Ji

Hoping On The Support Of Our Creator

In the following Guru Shabada, Fifth Nanak inspires his followers to understand what is more important for a Sikh than any other thing in the world; and in it, Akalpurakh is accepted as the only source of support of the soul declaring the rest visible world as temporary like the shadows which fade as the time lapses. The beauty of Shabada lies in its dense and huge application in context of the journey of a soul. Whatever Maya color fascinates, it is so temporary that it has no usefulness for the journey of the soul even though the world plays otherwise. How soul is made aware of this fact, let’s go through it, this Shabada is on 398 SGGS

ਆਸਾ ਮਹਲਾ ੫ ॥

ਕੋਇ ਨ ਕਿਸ ਹੀ ਸੰਗਿ ਕਾਹੇ ਗਰਬੀਐ ॥

ਏਕੁ ਨਾਮੁ ਆਧਾਰੁ ਭਉਜਲੁ ਤਰਬੀਐ ॥੧॥

Āsā mėhlā 5.

 Ko▫e na kis hī sang kāhe garbī▫ai.

Ėk nām āḏẖār bẖa▫ojal ṯarbī▫ai. ||1||

In Essence: One shouldn’t be proud of any relation since none could be a companion forever; it is only His Name –support that helps to swim across the dreadful worldly ocean.

          It is a fact we witness every day, all beings we feel proud of, are unable to walk with the soul when it departs, mind in illusion still reacts in pride for having them, Guru suggests that the relations that are not even capable of going along with the soul as the life ends, shouldn’t we think about them before taking take pride in them? why to indulge in conceited behavior- because of them?. Only support of the soul is His Name. Trusting in Him and hoping on Him can make the life easy to pass, contrary to it, the mental load of pride, barricades our progress on Guru Path. This idea is further elaborated in the next Guru Vaakas by cementing our trust in Akalpurakh

          ਕਿਸ ਹੀ ਸੰਗਿ = ਕਿਸੇ ਦੇ ਭੀ ਨਾਲ। ਗਰਬੀਐ = ਮਾਣ ਕਰੀਏ। ਆਧਾਰੁ = ਆਸਰਾ। ਭਉਜਲੁ = ਸੰਸਾਰ-ਸਮੁੰਦਰ। ਤਰਬੀਐ = ਤਰ ਸਕੀਦਾ ਹੈ।੧।

           (ਹੇ ਮੇਰੀ ਜਿੰਦੇ!) ਕੋਈ ਮਨੁੱਖ ਸਦਾ ਕਿਸੇ ਦੇ ਨਾਲ ਨਹੀਂ ਨਿਭਦਾ  (ਇਸ ਵਾਸਤੇ ਸੰਬੰਧੀ ਆਦਿਕਾਂ ਦਾ) ਕੋਈ ਮਾਣ ਨਹੀਂ ਕਰਨਾ ਚਾਹੀਦਾ। ਸਿਰਫ਼ ਪਰਮਾਤਮਾ ਦਾ ਨਾਮ ਹੀ  (ਅਸਲ) ਆਸਰਾ ਹੈ  (ਨਾਮ ਦੇ ਆਸਰੇ ਹੀ) ਸੰਸਾਰ-ਸਮੁੰਦਰ ਤੋਂ ਪਾਰ ਲੰਘ ਸਕੀਦਾ ਹੈ।੧।

ਮੈ ਗਰੀਬ ਸਚੁ ਟੇਕ ਤੂੰ ਮੇਰੇ ਸਤਿਗੁਰ ਪੂਰੇ ॥

ਦੇਖਿ ਤੁਮ੍ਹ੍ਹਾਰਾ ਦਰਸਨੋ ਮੇਰਾ ਮਨੁ ਧੀਰੇ ॥੧॥ ਰਹਾਉ ॥

Mai garīb sacẖ tek ṯūʼn mere saṯgur pūre.

Ḏekẖ ṯumĥārā ḏarsano merā man ḏẖīre. ||1|| rahā▫o.

In Essence: I am a poor but you are the Eternal Perfect True Guru and you are my support, beholding you encourages my heart to be stabilized  (Pause)

          When one realizes that only support that lasts forever is His Name (As Per Gurbani, the soul doesn’t die-Ram Kli Mehla 5 on 885 SGGS), and the relations are themselves limited by time, his/her mind is convinced to put full faith in the Creator and His Ordinance that rules the universe. As a result of complete faith in Him, the mind goes in utter humility; Akalpurakh who is actually True Guru, becomes final support of the soul. Infact, True Guidance comes from Him; His grace brings Guru in life who guides the soul to take support only from Akalpurakh and to keep unshakable faith in Him. Guru enables his followers to see Him all over, this envisioning of Him stills the mind. Literally we are poor [we have nothing that can save us at our own] and our courage comes from Him and we meet Guru because of His grace. His devotees obviously do not acknowledge the worldly stuff that sows the seeds of pride. This way, Akalpurakh becomes their world in reality. This idea is clarified further.

          ਸਚੁ = ਸਦਾ ਕਾਇਮ ਰਹਿਣ ਵਾਲਾ। ਟੇਕ = ਆਸਰਾ। ਸਤਿਗੁਰ = ਹੇ ਸਤਿਗੁਰੂ! ਦੇਖਿ = ਵੇਖ ਕੇ। ਧੀਰੇ = ਧੀਰਜ ਫੜਦਾ ਹੈ।੧।ਰਹਾਉ।

          ਹੇ ਮੇਰੇ ਪੂਰੇ ਸਤਿਗੁਰੂ  (ਪ੍ਰਭੂ)! ਤੂੰ ਸਦਾ ਕਾਇਮ ਰਹਿਣ ਵਾਲਾ ਹੈਂ ਮੈਂ ਗਰੀਬ ਦਾ ਤੂੰ ਹੀ ਸਹਾਰਾ ਹੈਂ। ਤੇਰਾ ਦਰਸਨ ਕਰ ਕੇ ਮੇਰਾ ਮਨ  (ਇਸ ਸੰਸਾਰ-ਸਮੁੰਦਰ ਤੋਂ ਪਾਰ ਲੰਘ ਸਕਣ ਲਈ) ਧੀਰਜ ਫੜਦਾ ਹੈ।੧।ਰਹਾਉ।

ਰਾਜੁ ਮਾਲੁ ਜੰਜਾਲੁ ਕਾਜਿ ਨ ਕਿਤੈ  ਗਨੋ॥

ਹਰਿ ਕੀਰਤਨੁ ਆਧਾਰੁ ਨਿਹਚਲੁ ਏਹੁ  ਧਨੋ॥੨॥

Rāj māl janjāl kāj na kiṯai gano.

Har kīrṯan āḏẖār nihcẖal ehu ḏẖano. ||2||

In Essence: Kingdom and wealth are mere entanglements and are of no use  (for the soul), real support of life is the praise of Akalpurakh, and this wealth is eternal.

          Disease of conceit inflicted on mortals by kingdom or worldly wealth, is very harmful, it causes the mind to go astray from His Path that is designed to have union with the Creator, obviously these kingdoms and wealth become hindrances in spiritual progress, and more over, they cause miseries. That is why Guru stresses that these things are of no use. Then what is useful? Guru answers in the next Vaaka. It is His praise that becomes the support of life for His devotees. Other worldly wealth is left behind but wealth of His Name -Simran goes along with the soul hereafter, so His Name is the eternal wealth.

          Why Bani is called “Nirankar”?

          The answer is clearer here because it is eternal and it is all about the Eternal Almighty. His created Maya is not eternal but of limited time, read on the next Guru Vaaka

          ਵਾਲਾ+ਜੰਜਾਲੁ = ਮੋਹ ਵਿਚ ਫਸਾਣ = {ਅਸਲ ਲਫ਼ਜ਼ ਹੈ ‘ਗਨੁ’, ਇਥੇ ਪੜ੍ਹਨਾ ਹੈ। ਕਾਜਿ ਕਿਤੈ = ਕਿਸੇ ਭੀ ਕੰਮ। ‘ਗਨੋ’} ਗਿਣ, ਮਿਥ+ਗਨ = {ਅਸਲ ਲਫ਼ਜ਼ ਹੈ ‘ਧਨੁ’, ਇਥੇ ‘ਧਨੋ’। ਆਧਾਰੁ = ਆਸਰਾ। ਧਨ ਪੜ੍ਹਨਾ ਹੈ}।੨।

           (ਹੇ ਜਿੰਦੇ!) ਦੁਨੀਆ ਦੀ ਪਾਤਿਸ਼ਾਹੀ ਤੇ ਧਨ-ਪਦਾਰਥ ਮਨ ਨੂੰ ਮੋਹੀ ਰੱਖਦੇ ਹਨ,  (ਇਸ ਰਾਜ-ਮਾਲ ਨੂੰ ਆਖ਼ਰ) ਕਿਸੇ ਕੰਮ ਆਉਂਦਾ ਨਾਹ ਸਮਝ। ਪਰਮਾਤਮਾ ਦੀ ਸਿਫ਼ਤਿ-ਸਾਲਾਹ ਹੀ ਜਿੰਦ ਦਾ ਅਸਲੀ ਆਸਰਾ ਹੈ, ਇਹੀ ਸਦਾ ਕਾਇਮ ਰਹਿਣ ਵਾਲਾ ਧਨ ਹੈ।੨।

ਜੇਤੇ ਮਾਇਆ ਰੰਗ ਤੇਤ ਪਛਾਵਿਆ ॥

ਸੁਖ ਕਾ ਨਾਮੁ ਨਿਧਾਨੁ ਗੁਰਮੁਖਿ ਗਾਵਿਆ ॥੩॥

Jeṯe mā▫i▫ā rang ṯeṯ pacẖẖāvi▫ā.

Sukẖ kā nām niḏẖān gurmukẖ gāvi▫ā. ||3||

In Essence: All colors  (of various kinds) of Maya are like fading shadows; His Name is treasure of comforts, through Guru His Name is sung.

          Metaphoric expression here is very beautiful, soothing attractions of Maya are very temporary, as the shade goes away when the Sun-light disappears, same way the colorful Maya attractions too are temporary. People go through happiness and sorrows but His devotees remain stable and joyful in His love. When time lapses, their joy remains intact but other people endure tides of miseries that follow after temporary joy ends. His devotees sing His praises as per Guru Guidance. For His devotee, there is no reason to repent because the source of his/her joy is itself eternal ( His Praise).

          ਰੰਗ = ਤਮਾਸ਼ੇ। ਤੇਤੇ = ਉਹ ਸਾਰੇ। ਪਛਾਵਿਆ = ਪਰਛਾਵੇਂ  (ਵਾਂਗ ਢਲ ਜਾਣ ਵਾਲੇ)। ਸੁਖ ਕਾ ਨਿਧਾਨੁ = ਸੁਖਾਂ ਦਾ ਖ਼ਜ਼ਾਨਾ।੩।

           (ਹੇ ਜਿੰਦੇ!) ਮਾਇਆ ਦੇ ਜਿਤਨੇ ਭੀ ਰੰਗ-ਤਮਾਸ਼ੇ ਹਨ ਉਹ ਸਾਰੇ ਪਰਛਾਵੇਂ ਵਾਂਗ ਢਲ ਜਾਣ ਵਾਲੇ ਹਨ, ਪਰਮਾਤਮਾ ਦਾ ਨਾਮ ਹੀ ਸਾਰੇ ਸੁਖਾਂ ਦਾ ਖ਼ਜ਼ਾਨਾ ਹੈ, ਇਹ ਨਾਮ ਗੁਰੂ ਦੀ ਸਰਨ ਪੈ ਕੇ ਹੀ ਸਲਾਹਿਆ ਜਾ ਸਕਦਾ ਹੈ।੩।

ਸਚਾ ਗੁਣੀ ਨਿਧਾਨੁ ਤੂੰ ਪ੍ਰਭ ਗਹਿਰ ਗੰਭੀਰੇ ॥

ਆਸ ਭਰੋਸਾ ਖਸਮ ਕਾ ਨਾਨਕ ਕੇ ਜੀਅਰੇ ॥੪॥੯॥੧੧੧॥

Sacẖā guṇī niḏẖān ṯūʼn parabẖ gahir gambẖīre.

Ās bẖarosā kẖasam kā Nānak ke jī▫are. ||4||9||111||

In Essence: Akalpurakh! You are treasure of virtues, you are very profound, Nanak says, “ Oh my soul keep hope on the Master and trust in the Master”.

          Whole Shabada is filled with advocacy of His praise which is actual the support of the soul. In the end Guru addresses the Creator who is Infinite and a Treasure of peace and comforts. Why to depend upon temporary sources then? The Master is Eternal source of peace; mind should keep hopes only on Him and should seek only His support by trusting none but Him. Here Guru warns us from falling into duality. Keeping faith only in Akalpurakh, is the only way out to stabilize the mind; so no other door should be knocked at ever. He is the source of all other doors as well. If Gurbani is carefully studied, it clearly states that we should just live in His love and honor His ordinance regardless whatever way it comes by. It is also called “Trusting Him in full faith” there should be no complain what so ever. It should not only be a mere talk but a part and parcel of our lives. That is what Guru builds in his followers’ hearts. So ponder over, how we can claim to love HIM if our hearts are torn apart between Him and other fascinating Maya-colors

          ਗਹਿਰ = ਡੂੰਘਾ। ਗੰਭੀਰ = ਵੱਡੇ ਜਿਗਰੇ ਵਾਲਾ। ਜੀਅ ਰੇ = ਹੇ ਜਿੰਦੇ!।੪।

          ਹੇ ਪ੍ਰਭੂ! ਤੂੰ ਡੂੰਘਾ ਹੈਂ, ਤੂੰ ਵੱਡੇ ਜਿਗਰੇ ਵਾਲਾ ਹੈਂ, ਤੂੰ ਸਦਾ ਕਾਇਮ ਰਹਿਣ ਵਾਲਾ ਹੈਂ, ਤੂੰ ਸਾਰੇ ਗੁਣਾਂ ਦਾ ਖ਼ਜ਼ਾਨਾ ਹੈਂ। ਹੇ ਨਾਨਕ ਦੀ ਜਿੰਦੇ! ਇਸ ਖਸਮ-ਪ੍ਰਭੂ ਦੀ ਹੀ  (ਤੋੜ ਨਿਭਣ ਵਾਲੇ ਸਾਥ ਦੀ) ਆਸ ਰੱਖ, ਖਸਮ-ਪ੍ਰਭੂ ਦਾ ਹੀ ਭਰੋਸਾ ਰੱਖ।੪।੯।੧੧੧।

          It is very important to remember that though with His grace one walks on His path but it is our duty to take advantage of Guru Guidance which somehow Akalpurakh provides us. He has loaded us with tool to change our behavior as Gurbani demands from us to seek the goal directed by it (Gurbani). It is not healthy to think that if He doesn’t wish us to improve; we cannot improve. He is a step ahead of us in gifting an opportunity of pondering over Guru-advice, so why to look for any excuse? Trust in Him, hope on Him and walk on His path fearlessly. A Sikh who has still any kind of fear needs to go back to Guru.

Interpretation in Punjabi is by Dr. Sahib Singh Ji