THE CREATOR’S PRESENCE

On 138, SGGS, in a Waar “ Waar maajh ki”, penned by Shri Guru Nanak,  the Second Guru,  Shri Guru Angad Sahib addresses the behavior of those who live without keeping the Universal Creator in their hearts; however, he also  states that actually they live as per His Will, thus, HE is everywhere; let us ponder over it:

ਵਾਰ ਮਾਝ ਕੀ ਤਥਾ ਸਲੋਕ ਮਹਲਾ 1

ਮਃ 2 ॥ ਦੇਂਦੇ ਥਾਵਹੁ ਦਿਤਾ ਚੰਗਾ ਮਨਮੁਖਿ ਐਸਾ ਜਾਣੀਐ ॥

ਸੁਰਤਿ ਮਤਿ ਚਤੁਰਾਈ ਤਾ ਕੀ ਕਿਆ ਕਰਿ ਆਖਿ ਵਖਾਣੀਐ ॥

ਅੰਤਰਿ ਬਹਿ ਕੈ ਕਰਮ ਕਮਾਵੈ ਸੋ ਚਹੁ ਕੁੰਡੀ ਜਾਣੀਐ ॥

ਜੋ ਧਰਮੁ ਕਮਾਵੈ ਤਿਸੁ ਧਰਮ ਨਾਉ ਹੋਵੈ ਪਾਪਿ ਕਮਾਣੈ ਪਾਪੀ ਜਾਣੀਐ ॥

ਤੂੰ ਆਪੇ ਖੇਲ ਕਰਹਿ ਸਭਿ ਕਰਤੇ ਕਿਆ ਦੂਜਾ ਆਖਿ ਵਖਾਣੀਐ ॥

ਜਿਚਰੁ ਤੇਰੀ ਜੋਤਿ ਤਿਚਰੁ ਜੋਤੀ ਵਿਚਿ ਤੂੰ ਬੋਲਹਿ ਵਿਣੁ ਜੋਤੀ ਕੋਈ ਕਿਛੁ ਕਰਿਹੁ ਦਿਖਾ ਸਿਆਣੀਐ ॥

ਨਾਨਕ ਗੁਰਮੁਖਿ ਨਦਰੀ ਆਇਆ ਹਰਿ ਇਕੋ ਸੁਘੜੁ ਸੁਜਾਣੀਐ ॥2॥

Mėhlā 2. Ḏeʼnḏe thāvhu ḏiṯā cẖanga manmukẖ aisā jāṇī-ai.

Suraṯ maṯ cẖaṯurā-ī ṯā kī ki-ā kar ākẖ vakẖāṇī-ai.

Anṯar bahi kai karam kamāvai so cẖahu kundī jāṇī-ai.

Jo ḏẖaram kamāvai ṯis ḏẖaram nā-o hovai pāp kamāṇai pāpī jāṇī-ai.

Ŧūʼn āpe kẖel karahi sabẖ karṯe ki-ā ḏūjā ākẖ vakẖāṇī-ai.

Jicẖar ṯerī joṯ ṯicẖar joṯī vicẖ ṯūʼn bolėh viṇ joṯī ko-ī kicẖẖ karihu ḏikẖā si-āṇī-ai.

Nānak gurmukẖ naḏrī ā-i-ā har iko sugẖaṛ sujāṇī-ai. ||2|| {SGGS – 138}

The bani of Second Nanak.

In essence: The mind-slave prefers Ekankar’s given gifts to Ekankar, who actually gives those gifts to him. It is hard to explain what common sense, wisdom, and cleverness he (the mind-slave) has. Though he acts secretly, his actions become well known. One, who acts virtuously, is known as virtuous and that one, who commits sins, is known as sinner. Oh Har! This is your own play, because they act as you cause them to act. What else we should say? As long as your jyot (light)  is present in the mortals, they (actually you) speak; without your jyot, who can speak (none)? Oh Nanak! One can see the all wise and omnipotent Creator everywhere through the Guru. 

Wishes!

G Singh

www.gursoch.com

 

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

 

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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

None Is Ours But Akalpurakh

In the following Shabada by Fifth Nanak in Raag Gaurhi ( on 206-7 SGGS), utter trust in Akalpurakh and indebtedness towards Him are expressed because only He saves the soul through His means and mediums; who saves the soul is the ultimate Savior, then there is none who should get this credit but Akalpurakh, that is what Guru says here. Truly no one is here who can be ours, through His medium Guru; He blesses the soul to oust self conceit in the company of Guru and Saints and turn to Him completely. The environment of His devotees glows with His bestowed grace. When we stay in the company of people whose priority is to remain slaves of self-conceit, a lot of things happen but none of them can provide peace or stillness to the heart; obviously we are not blessed but accursed. Guru elaborates His Grace by showing indebtedness towards the Creator and Guru as well. Try to involve in these Guru-bachan

ਗਉੜੀ ਮਹਲਾ ੫ ॥

ਤੁਝ ਬਿਨੁ ਕਵਨੁ ਹਮਾਰਾ ॥

ਮੇਰੇ ਪ੍ਰੀਤਮ ਪ੍ਰਾਨ ਅਧਾਰਾ ॥੧॥ ਰਹਾਉ ॥

Ga▫oṛī mėhlā 5.

Ŧujẖ bin kavan hamārā.

Mere parīṯam parān aḏẖārā. ||1|| rahā▫o.

In Essence: Who is mine except you? My beloved Akalpurakh! You are backbone of my life (Pause)

        It is an expression of indebtedness towards the Creator, no credit is given to anyone but Him because in reality, a person who is convinced about His power of sustaining life, fixes his/her all attentions and hopes on Him. As per His Grace, his/her mind understands that all the rest are mediums through whom His Will prevails.

        ਪ੍ਰਾਨ ਅਧਾਰਾ = ਹੇ ਮੇਰੀ ਜਿੰਦ ਦੇ ਆਸਰੇ!।੧।ਰਹਾਉ।

        ਹੇ ਮੇਰੇ ਪ੍ਰੀਤਮ ਪ੍ਰਭੂ! ਹੇ ਮੇਰੀ ਜਿੰਦ ਦੇ ਆਸਰੇ ਪ੍ਰਭੂ! ਤੈਥੋਂ ਬਿਨਾ ਸਾਡਾ ਹੋਰ ਕੌਣ (ਸਹਾਰਾ) ਹੈ?।੧।ਰਹਾਉ।

ਅੰਤਰ ਕੀ ਬਿਧਿ ਤੁਮ ਹੀ ਜਾਨੀ ਤੁਮ ਹੀ ਸਜਨ ਸੁਹੇਲੇ ॥

ਸਰਬ ਸੁਖਾ ਮੈ ਤੁਝ ਤੇ ਪਾਏ ਮੇਰੇ ਠਾਕੁਰ ਅਗਹ ਅਤੋਲੇ ॥੧॥

Anṯar kī biḏẖ ṯum hī jānī ṯum hī sajan suhele.

Sarab sukẖā mai ṯujẖ ṯe pā▫e mere ṯẖākur agah aṯole. ||1||

In Essence: You are an acute observer of my heart and a comforting friend; I have obtained all the comforts from you oh my Unfathomable and Immeasurable Akalpurakh!

        We pray to Him, praying is a way of talking to Him, in other words, it is remembering Him otherwise He knows us completely and aware of what should be in our lives. This is His intuitive nature. Look at the next Vaaka, it is a confession of that very fact expressed in utter indebtedness; add to it, this confession is loaded with expression of His virtues like His being unfathomable and immeasurable. In this verification of His infinity, the soul is inspired to remain fixed on Him since He is, in reality, the sole -supporter of our lives.

        ਅੰਤਰ ਕੀ ਬਿਧਿ = ਮੇਰੇ ਦਿਲ ਦੀ ਹਾਲਤ। ਸੁਹੇਲੇ = ਸੁਖ ਦੇਣ ਵਾਲੇ। ਤੇ = ਤੋਂ, ਪਾਸੋਂ। ਅਗਹ = ਹੇ ਅਗਾਹ! ਹੇ ਅਥਾਹ ਪ੍ਰਭੂ!।੧।

        ਹੇ ਮੇਰੇ ਅਥਾਹ ਤੇ ਅਡੋਲ ਠਾਕੁਰ! ਮੇਰੇ ਦਿਲ ਦੀ ਹਾਲਤ ਤੂੰ ਹੀ ਜਾਣਦਾ ਹੈਂ, ਤੂੰ ਹੀ ਮੇਰਾ ਸੱਜਣ ਹੈਂ; ਤੂੰ ਹੀ ਮੈਨੂੰ ਸੁਖ ਦੇਣ ਵਾਲਾ ਹੈਂ।।੧।

ਬਰਨਿ ਨ ਸਾਕਉ ਤੁਮਰੇ ਰੰਗਾ ਗੁਣ ਨਿਧਾਨ ਸੁਖਦਾਤੇ ॥

ਅਗਮ ਅਗੋਚਰ ਪ੍ਰਭ ਅਬਿਨਾਸੀ ਪੂਰੇ ਗੁਰ ਤੇ ਜਾਤੇ ॥੨॥

Baran na sāka▫o ṯumre rangā guṇ niḏẖān sukẖ▫ḏāṯe.

Agam agocẖar parabẖ abẖināsī pūre gur ṯe jāṯe. ||2||

In Essence: Oh Comforting and Treasure of Virtues, Inaccessible, Incomprehensible and Imperishable Prabh! I cannot express your phenomenon semblance (Your shows, exhibitions in limitless varieties) and I have known you through Guru.

        Akalpurakh is called Inexpressible repeatedly in Gurbani because of His infinity and immeasurable virtues. It is like willing to express Infinite but then to admit one’s own limitation to express Him. By trying to say anything about Him, one feels close to Him just as in love we talk about something that becomes very dear to us. It is just reliving His love while saying about Him as per His given ability to express Him. In this effort, “Thanks” are worded beautifully; thanks for giving comforts and peace are said because only He is capable of showering that on us. How to understand this expressed- introduction of Akalpurakh? Answer is “through Guru”, it is an essential fact repeatedly stressed in Gurbani. Guru first embellishes the souls by enabling them to eradicate pride and inspires them to live in His love without an iota of doubt. So importance of Guru too is layered while thanking Him.

        ਰੰਗਾ = ਚੋਜ। ਗੁਣ ਨਿਧਾਨ = ਹੇ ਗੁਣਾਂ ਦੇ ਖ਼ਜ਼ਾਨੇ! ਗੁਰ ਤੇ = ਗੁਰੂ ਤੋਂ। ਜਾਤੇ = ਪਛਾਣਿਆ।੨।

        ਹੇ ਗੁਣਾਂ ਦੇ ਖ਼ਜ਼ਾਨੇ ਪ੍ਰਭੂ! ਹੇ ਸੁਖ ਦੇਣ ਵਾਲੇ ਪ੍ਰਭੂ! ਹੇ ਅਪਹੁੰਚ ਪ੍ਰਭੂ! ਹੇ ਇੰਦ੍ਰਿਆਂ ਦੀ ਪਹੁੰਚ ਤੋਂ ਪਰੇ ਪ੍ਰਭੂ! ਹੇ ਅਬਿਨਾਸੀ ਪ੍ਰਭੂ! ਪੂਰੇ ਗੁਰੂ ਦੀ ਰਾਹੀਂ ਹੀ ਤੇਰੇ ਨਾਲ ਡੂੰਘੀ ਸਾਂਝ ਪੈ ਸਕਦੀ ਹੈ।੨।

ਭ੍ਰਮੁ ਭਉ ਕਾਟਿ ਕੀਏ ਨਿਹਕੇਵਲ ਜਬ ਤੇ ਹਉਮੈ ਮਾਰੀ ॥

ਜਨਮ ਮਰਣ ਕੋ ਚੂਕੋ ਸਹਸਾ ਸਾਧਸੰਗਤਿ ਦਰਸਾਰੀ ॥੩॥

Bẖaram bẖa▫o kāt kī▫e nihkeval jab ṯe ha▫umai mārī.

Janam maraṇ ko cẖūko sahsā sāḏẖsangaṯ ḏarsārī. ||3||

In Essence: Since (An idea of knowing Him through Guru continues) I have eliminated self-conceit, my doubts, fears are vanished and I have become pure and in the company of Saint, my worry of birth and death is dispelled

        Guru is met, the first step is taken to eliminate pride, utter trust in Guru and Him is built within naturally, doubts and fears vanish, mind thus is purified, fear of death disappears by staying in an environment recommended by Guru, and that is the company of His devotees which is repeatedly stated in Gurbani as “Sadhsangat” It is vital need for that person who heartily longs for the vision of Akalpurakh, and this is a way of life to follow Guru sincerely.

        ਭ੍ਰਮੁ = ਭਟਕਣਾ। ਨਿਹਕੇਵਲ = {निष्कैवल्य} ਪਵਿੱਤ੍ਰ, ਸੁੱਧ। ਜਬ ਤੇ = ਜਦੋਂ ਤੋਂ। ਕੋ = ਦਾ। ਚੂਕੋ = ਮੁੱਕ ਗਿਆ। ਦਰਸਾਰੀ = ਦਰਸਨ ਨਾਲ।੩।

        (ਜੇਹੜੇ ਮਨੁੱਖ ਗੁਰੂ ਦੀ ਸਰਨ ਪੈਂਦੇ ਹਨ ਉਹ ਗੁਰੂ ਦੀ ਸਰਨ ਪੈ ਕੇ) ਜਦੋਂ ਤੋਂ (ਆਪਣੇ ਅੰਦਰੋਂ ਹਉਮੈ ਦੂਰ ਕਰਦੇ ਹਨ, ਗੁਰੂ ਉਹਨਾਂ ਦੀ ਭਟਕਣਾ ਤੇ ਡਰ ਦੂਰ ਕਰ ਕੇ ਉਹਨਾਂ ਨੂੰ ਪਵਿਤ੍ਰ ਜੀਵਨ ਵਾਲਾ ਬਣਾ ਦੇਂਦਾ ਹੈ। ਸਾਧ ਸੰਗਤਿ ਵਿਚ (ਗੁਰੂ ਦੇ) ਦਰਸਨ ਦੀ ਬਰਕਤਿ ਨਾਲ ਉਹਨਾਂ ਦੇ ਜਨਮ ਮਰਨ ਦੇ ਗੇੜ ਦਾ ਸਹਮ ਮੁੱਕ ਜਾਂਦਾ ਹੈ।੩।

ਚਰਣ ਪਖਾਰਿ ਕਰਉ ਗੁਰ ਸੇਵਾ ਬਾਰਿ ਜਾਉ ਲਖ ਬਰੀਆ ॥

ਜਿਹ ਪ੍ਰਸਾਦਿ ਇਹੁ ਭਉਜਲੁ ਤਰਿਆ ਜਨ ਨਾਨਕ ਪ੍ਰਿਅ ਸੰਗਿ ਮਿਰੀਆ ॥੪॥੭॥੧੨੮॥

Cẖaraṇ pakẖār kara▫o gur sevā bār jā▫o lakẖ barī▫ā.

Jih parsāḏ ih bẖa▫ojal ṯari▫ā jan Nānak pari▫a sang mirī▫ā. ||4||7||128||

In Essence: (when miracle stated above happens how the mind feels, look at it) In utter humility I perform Guru- Service and I sacrifice to Guru millions times because it is Guru(his blessings) who has enabled my soul to swim cross the dreadful worldly Ocean and I am united with beloved Akalpurakh.

        What Guru does is really a miracle, the mercurial mind gets stilled, is it simple task? No, it is in fact a miracle, living without self-conceit itself is amazing. Guru enables the followers to procure these wondrous qualities. So in the last Vaaka, Guru’s wondrous blessings are applauded. Here one should not forget that all this happens due to the bestowed grace of Akalpurakh as stated in the first Guru Vaakas of this Shabada.

        With His grace those who fall for the Invisible and all pervading Prabh, every word Guru utters, works on their minds like medication. If they lack that kind of love, doubts negate everything. 

        ਪਖਾਰਿ = ਪਖਾਲਿ, ਧੋ ਕੇ। ਕਰਉ = ਕਰਉਂ, ਮੈਂ ਕਰਾਂ। ਬਾਰਿ ਜਾਉ = ਮੈਂ ਕੁਰਬਾਨ ਜਾਵਾਂ। ਬਰੀਆ = ਵਾਰੀ। ਜਿਹ ਪ੍ਰਸਾਦਿ = ਜਿਸ (ਗੁਰੂ) ਦੀ ਕਿਰਪਾ ਨਾਲ। ਭਉਜਲੁ = ਸੰਸਾਰ-ਸਮੁੰਦਰ। ਮਿਰੀਆ = ਮਿਲਿਆ।੪।

        ਹੇ ਦਾਸ ਨਾਨਕ! (ਆਖ-) ਮੈਂ (ਗੁਰੂ ਦੇ) ਚਰਨ ਧੋ ਕੇ ਗੁਰੂ ਦੀ ਸੇਵਾ ਕਰਦਾ ਹਾਂ, ਮੈਂ (ਗੁਰੂ ਤੋਂ) ਲੱਖਾਂ ਵਾਰੀ ਕੁਰਬਾਨ ਜਾਂਦਾ ਹਾਂ, ਕਿਉਂਕਿ ਉਸ (ਗੁਰੂ) ਦੀ ਕਿਰਪਾ ਨਾਲ ਹੀ ਇਸ ਸੰਸਾਰ-ਸਮੁੰਦਰ ਤੋਂ ਪਾਰ ਲੰਘ ਸਕੀਦਾ ਹੈ ਤੇ ਪ੍ਰੀਤਮ ਪ੍ਰਭੂ (ਦੇ ਚਰਨਾਂ) ਵਿਚ ਜੁੜ ਸਕੀਦਾ ਸਾਰੇ ਸੁਖ ਮੈਂ ਤੈਥੋਂ ਹੀ ਲੱਭੇ ਹਨਹੈ।੪।੭।੧੨੮।

        To have a good crop, the field should be prepared by putting necessary fertilizer and on right time seeds should be sown, suitable environments and necessary aid should be provided, just like that, mind should be prepared through Guru, and the progress occurred at the hands of Guru, the mind needs to be kept intact in the company of Saints. Initial Guru Blessings and Guidance procure the success in His union, of course with His grace. For the soul, Guru becomes the magician to be applauded in highest reverence. Fifth Nanak shares those experienced feelings with his followers in this Shabada. We will be fortunate if we pay attention to Guru.

        Interpretation in Punjabi is by Dr. Sahib Singh Ji

A Prayer In Utter Faith In Him (Namdev Ji On 873 SGGS)

Before we pray to Akalpurakh,we must understand first, what is the purpose of life? Bhagat Nandev Ji knows the purpose of life and in this Shabada, he expresses the awareness of what is right to ask from Him, so he requests to have His blessings like Dru and Narad Bhagtas had from Him, and obviously unlike us, doesn’t ask for the wealth or craves to have power over millions.

ਗੋਂਡ ॥ ਮੋ ਕਉ ਤਾਰਿ ਲੇ ਰਾਮਾ ਤਾਰਿ ਲੇ ॥

ਮੈ ਅਜਾਨੁ ਜਨੁ ਤਰਿਬੇ ਨ ਜਾਨਉ ਬਾਪ ਬੀਠੁਲਾ ਬਾਹ ਦੇ ॥੧॥ ਰਹਾਉ ॥

Gond. Mo ka▫o ṯār le rāmā ṯār le.

Mai ajān jan ṯaribe na jān▫o bāp bīṯẖulā bāh ḏe. ||1|| rahā▫o.

In Essence: (Supplication to Almighty) Oh Akalpurakh please save me, I am ignorant and don’t know to swim across worldly-ocean, My Father Almighty! Give me your support (pause)

          Bhagat Namdev ji humbly requests Akalpurakh to shower His blessings to enable him to swim across the worldly –ocean which is very hard to cross due to its bewitching and fascinating nature, and because of it, the mind fails to be in love with Waheguru. In above Vaaka, an admission of being ignorant is a hint towards elimination of “self-conceit”. Bhagatas of Akalpurakh credit nothing to others or themselves but Akalpurakh because they are successful in awakening their minds totally. Mind can be ready to fix on His Name but His support (Grace) is vital. Having so much self-conceit within, we claim to understand Him and try to do everything to please Him according to our own measures. Contrary to that, real Devotees pray to Akalpurakh for help without having any kind of conceit within.

          ਮੋ ਕਉ = ਮੈਨੂੰ। ਰਾਮਾ = ਹੇ ਰਾਮ! {ਨੋਟ: ਨਾਮਦੇਵ ਜੀ ਜਿਸ ਨੂੰ “ਬਾਪ ਬੀਠੁਲਾ” ਕਹਿ ਰਹੇ ਹਨ ਉਸੇ ਨੂੰ ਹੀ ‘ਰਾਮ’ ਕਹਿ ਕੇ ਪੁਕਾਰਦੇ ਹਨ, ਸੋ, ਕਿਸੇ ‘ਬੀਠੁਲ’ ਮੂਰਤੀ ਵਲ ਇਸ਼ਾਰਾ ਨਹੀਂ ਹੈ, ਪਰਮਾਤਮਾ ਅੱਗੇ ਅਰਦਾਸ ਹੈ। ਧ੍ਰੂਅ ਤੇ ਨਾਰਦ ਦਾ ਸੰਬੰਧ ਕਿਸੇ ਬੀਠੁਲ = ਮੂਰਤੀ ਨਾਲ ਨਹੀਂ ਹੋ ਸਕਦਾ}। ਤਰਿਬੇ ਨ ਜਾਨਉ = ਮੈਂ ਤਰਨਾ ਨਹੀਂ ਜਾਣਦਾ। ਦੇ = ਦੇਹ, ਫੜਾ।੧।ਰਹਾਉ।

          ਹੇ ਮੇਰੇ ਰਾਮ! ਮੈਨੂੰ (ਸੰਸਾਰ-ਸਮੁੰਦਰ ਤੋਂ) ਤਾਰ ਲੈ, ਬਚਾ ਲੈ। ਹੇ ਮੇਰੇ ਪਿਤਾ ਪ੍ਰਭੂ! ਮੈਨੂੰ ਆਪਣੀ ਬਾਂਹ ਫੜਾ, ਮੈਂ ਤੇਰਾ ਅੰਞਾਣ ਸੇਵਕ ਹਾਂ, ਮੈਂ ਤਰਨਾ ਨਹੀਂ ਜਾਣਦਾ।ਰਹਾਉ।

ਨਰ ਤੇ ਸੁਰ ਹੋਇ ਜਾਤ ਨਿਮਖ ਮੈ ਸਤਿਗੁਰ ਬੁਧਿ ਸਿਖਲਾਈ ॥

ਨਰ ਤੇ ਉਪਜਿ ਸੁਰਗ ਕਉ ਜੀਤਿਓ ਸੋ ਅਵਖਧ ਮੈ ਪਾਈ ॥੧॥

Nar ṯe sur ho▫e jāṯ nimakẖ mai saṯgur buḏẖ sikẖlā▫ī.

Nar ṯe upaj surag ka▫o jīṯi▫o so avkẖaḏẖ mai pā▫ī. ||1||

In Essence: (Prayer continues to have True Guru) Through Guru Instructions, ordinary persons become Devtas. Give me that medication (Guru-Teachings) that enables the mortals to conquer heaven. (Means one doesn’t feel a need for the heaven people talk about)

          This is the known truth to the devotees that only through Guru People know Him and get imbued with Him to cross the worldly Ocean, so prayer is done to be blessed with the True Guru. One meets Guru only when one surrenders to Guru fully after emptying all thoughts one gathers from the world that often advocates for “Me-force”. So here, again the desire in the prayer, is to have Guru in reality.

          ਤੇ = ਤੋਂ। ਸੁਰ = ਦੇਵਤੇ। ਨਿਮਖ ਮੈ = ਅੱਖ ਫਰਕਣ ਦੇ ਸਮੇ ਵਿਚ। ਮੈ = ਵਿਚ, ਮਹਿ, ਮਾਹਿ। ਸਤਿਗੁਰ ਬੁਧਿ ਸਿਖਲਾਈ = ਗੁਰੂ ਦੀ ਸਿਖਾਈ ਹੋਈ ਮੱਤ ਨਾਲ। ਉਪਜਿ = ਉਪਜ ਕੇ, ਪੈਦਾ ਹੋ ਕੇ। ਅਵਖਧ = ਦਵਾਈ। ਪਾਈ = ਪਾਈਂ, ਪਾ ਲਵਾਂ।੧।

          (ਹੇ ਬੀਠੁਲ ਪਿਤਾ! ਮੈਨੂੰ ਭੀ ਗੁਰੂ ਮਿਲਾ) ਗੁਰੂ ਤੋਂ ਮਿਲੀ ਮੱਤ ਦੀ ਬਰਕਤ ਨਾਲ ਅੱਖ ਦੇ ਫੋਰ ਵਿਚ ਮਨੁੱਖਾਂ ਤੋਂ ਦੇਵਤੇ ਬਣ ਜਾਈਦਾ ਹੈ, ਹੇ ਪਿਤਾ! (ਮਿਹਰ ਕਰ) ਮੈਂ ਭੀ ਉਹ ਦਵਾਈ ਹਾਸਲ ਕਰ ਲਵਾਂ ਜਿਸ ਨਾਲ ਮਨੁੱਖਾਂ ਤੋਂ ਜੰਮ ਕੇ (ਭਾਵ, ਮਨੁੱਖ-ਜਾਤੀ ਵਿਚੋਂ ਹੋ ਕੇ) ਸੁਰਗ ਨੂੰ ਜਿੱਤਿਆ ਜਾ ਸਕਦਾ ਹੈ (ਭਾਵ, ਸੁਰਗ ਦੀ ਭੀ ਪਰਵਾਹ ਨਹੀਂ ਰਹਿੰਦੀ)।

ਜਹਾ ਜਹਾ ਧੂਅ ਨਾਰਦੁ ਟੇਕੇ ਨੈਕੁ ਟਿਕਾਵਹੁ ਮੋਹਿ ॥

ਤੇਰੇ ਨਾਮ ਅਵਿਲੰਬਿ ਬਹੁਤੁ ਜਨ ਉਧਰੇ ਨਾਮੇ ਕੀ ਨਿਜ ਮਤਿ ਏਹ ॥੨॥੩॥

Jahā jahā ḏẖū▫a nāraḏ teke naik tikāvahu mohi.

Ŧere nām avilamb bahuṯ jan uḏẖre nāme kī nij maṯ eh. ||2||3||

In Essence: (Again Prayer continues with reference to those whom God helped in the past) Bless me too with the salvation Dru and Nard had, (I know your devotees, achieve that goal with your grace and Guru –Guidance). Give Namdev the support of your Name because with the support of your Name, many persons have been saved.

          This is the last part of the prayer, Namdev ji refers to those who were blessed by Akalpurakh and obtained Him with having high state of mind. Here that state of mind is requested for. If one’s mind gets imbued with His Name, with His support, the dreadful worldly ocean is swum across. We just don’t feel that this world is dreadful-ocean; contrary to it, we try to take pleasure in it. It’s like enjoying in limitless water and forgetting how to come out of it. In Patti 0n 434 SGGs, Guru Nanak states that the world is created to see the Creator through it; and experiencing Him through it and thus one can end one’s long separation from the Creator. Since it’s fascinating temptations block our love towards Him, it becomes dreadful. Nothing here in this world helps us because it is made for “a way out”, and “to keep sitting on this way out”, is a mistake because it makes us forget the purpose of life(uniting with Him) So Namdev ji is very much aware of this and prays to Almighty to bless him in the same way He blessed devotees like Dhru and Narad.

          ਜਹਾ ਜਹਾ = ਜਿਸ ਆਤਮਕ ਅਵਸਥਾ ਵਿਚ। ਟੇਕੇ = ਟਿਕਾਏ ਹਨ, ਇਸਥਿਤ ਕੀਤੇ ਹਨ। ਨੈਕੁ = {Skt. नैकश = Repeatedly, often. न एकशः = Not once} ਸਦਾ। ਮੋਹਿ = ਮੈਨੂੰ। ਅਵਿਲੰਬ = ਆਸਰਾ। ਅਵਿਲੰਬਿ = ਆਸਰੇ ਨਾਲ।। ਨਿਜ ਮਤਿ = ਆਪਣੀ ਮੱਤ, ਪੱਕਾ ਨਿਸ਼ਚਾ।੨।

          ਹੇ ਮੇਰੇ ਰਾਮ! ਤੂੰ ਜਿਸ ਜਿਸ ਆਤਮਕ ਟਿਕਾਣੇ ਧ੍ਰੂ ਤੇ ਨਾਰਦ (ਵਰਗੇ ਭਗਤਾਂ) ਨੂੰ ਅਪੜਾਇਆ ਹੈ, ਮੈਨੂੰ ਸਦਾ ਲਈ ਅਪੜਾ ਦੇਹ, ਮੇਰਾ ਨਾਮਦੇਵ ਦਾ ਇਹ ਪੱਕਾ ਨਿਸ਼ਚਾ ਹੈ ਕਿ ਤੇਰੇ ਨਾਮ ਦੇ ਆਸਰੇ ਬੇਅੰਤ ਜੀਵ (ਸੰਸਾਰ-ਸਮੁੰਦਰ ਦੇ ਵਿਕਾਰਾਂ ਤੋਂ) ਬਚ ਨਿਕਲਦੇ ਹਨ।੨।੩। ਭਾਵ: ਪ੍ਰਭੂ ਤੋਂ ਨਾਮ ਸਿਮਰਨ ਦੀ ਮੰਗ। ਨਾਮ ਦੀ ਬਰਕਤ ਨਾਲ ਸੁਰਗ ਦੀ ਭੀ ਲਾਲਸਾ ਨਹੀਂ ਰਹਿੰਦੀ।

          ਉਧਰੇ = (ਸੰਸਾਰ-ਸਮੁੰਦਰ ਦੇ ਵਿਕਾਰਾਂ ਤੋਂ) ਬਚ ਗਏ

          This Shabada inspires us to seek only those kinds of blessings from Akalpurakh which can enable our souls to achieve the purpose of life which is to be united with Him. As referred above, Guru Nanak states in Patti, this world we are deeply involved is actually a “way out” and instead of ignoring that, we should use that “way out” to meet Him, in other words, living in His love must be preferred to love of the Maya. Here motto of life is to unite with Him not to seek that stuff which can become a block in our pursuit. Think about the dilemma we are in and how Gurbani helps us to get out of that.

          Interpretation in Punjabi is by Dr. Sahib Singh Ji

Holding On To Guru And Him In Utter Sincerity

The following Guru Shabad is an accepted- prayer offered to Akalpurakh. It is a verification of the Grace of Waheguru bestowed on sincere devotees. Whoever mediates on eternal Creator, his/her prayers are heard if they are offered in sincerity. Any one who remains in duality may not get that result. It is not just a mere prayer accepted by Him but a supplication wrapped in extreme sincerity that shows unconditional faith in Akalpurakh. Let’s see how Guru ji goes through it.

ਗੂਜਰੀ ਮਹਲਾ ੫ ॥

ਦੁਇ ਕਰ ਜੋੜਿ ਕਰੀ ਬੇਨੰਤੀ ਠਾਕੁਰੁ ਅਪਨਾ ਧਿਆਇਆ ॥

ਹਾਥ ਦੇਇ ਰਾਖੇ ਪਰਮੇਸਰਿ ਸਗਲਾ ਦੁਰਤੁ ਮਿਟਾਇਆ ॥੧॥

Gūjrī mėhlā 5.

Ḏu▫e kar joṛ karī benanṯī ṯẖākur apnā ḏẖi▫ā▫i▫ā.

Hāth ḏe▫e rākẖe parmesar saglā ḏuraṯ mitā▫i▫ā. ||1||

In Essence: In utter humbleness as I have mediated on my Master, He has saved me with His grace, and all my sins   (hardships) are vanished.

       Now look, the prayer is done but through mediating on Him, it is like setting the heart on the eternal Creator totally. In that state of mind, Akalpurakh shows His grace and sets the soul free from all kinds of sins or hardships. This prayer is not done in a mood to get something but because prayer is felt to do; it is actually falling for Him in utter humbleness and sincerity.

       ਕਰ = ਹੱਥ {ਬਹੁ-ਵਚਨ}। ਜੋੜਿ = ਜੋੜ ਕੇ। ਕਰੀ = ਕਰੀਂ, ਮੈਂ ਕਰਦਾ ਹਾਂ। ਦੇਇ = ਦੇ ਕੇ। ਪਰਮੇਸਰਿ = ਪਰਮੇਸ਼ਰ ਨੇ। ਰਾਖੇ = ਰੱਖ ਲਿਆ ਹੈ। ਦੁਰਤੁ = ਪਾਪ।੧।

       ਹੇ ਭਾਈ! ਮੈਂ   (ਆਪਣੇ ਮਾਲਕ-ਪ੍ਰਭੂ ਦੇ ਅੱਗੇ) ਦੋਵੇਂ ਹਥ ਜੋੜ ਕੇ ਅਰਜ਼ੋਈ ਕਰਦਾ ਰਹਿੰਦਾ ਹਾਂ। ਉਸ ਮਾਲਕ ਪਰਮੇਸਰ ਪ੍ਰਭੂ ਨੇ ਸਾਡੀ ਹੱਥ ਦੇ ਕੇ ਰਾਖੀ ਕੀਤੀ ਹੈ ਤੇ ਸਾਰੇ ਕਸ਼ਟ ਤੇ ਪਾਪ ਨਵਿਰਤ ਕਰ ਦਿਤੇ ਹਨ।

ਠਾਕੁਰ ਹੋਏ ਆਪਿ ਦਇਆਲ ॥

ਭਈ ਕਲਿਆਣ ਆਨੰਦ ਰੂਪ ਹੁਈ ਹੈ ਉਬਰੇ ਬਾਲ ਗੁਪਾਲ ॥੧॥ ਰਹਾਉ ॥

Ŧẖākur ho▫e āp ḏa▫i▫āl.

Bẖa▫ī kali▫āṇ ānanḏ rūp hu▫ī hai ubre bāl gupāl. ||1|| rahā▫o.

In Essence: As Akalpurakh has shown mercy Himself, all pains are replaced with total bliss, thus He has blessed His child   (children -beings) to swim across the worldly ocean   (Pause)

       Here is a description of the miracle of His grace. As He turns kind to see utterly honest -devotion being offered, then the pains are replaced with ever bliss; His children   (beings) thus swim across the worldly ocean fully controlled by Maya. If His grace is not there, obviously devotion is not sincere and the beings remain in the miseries. Hint is at getting sincere in devotion, if that is sincere, His grace brings miracles.

       ਠਾਕੁਰ = ਮਾਲਕ-ਪ੍ਰਭੂ ਜੀ। ਕਲਿਆਣ = ਸੁਖ। ਆਨੰਦ ਰੂਪ = ਆਨੰਦ-ਭਰਪੂਰ। ਹੁਈ ਹੈ = ਹੋ ਜਾਈਦਾ ਹੈ। ਉਬਰੇ =   (ਸੰਸਾਰ-ਸਮੁੰਦਰ ਵਿਚ ਡੁੱਬਣ ਤੋਂ) ਬਚ ਗਏ। ਬਾਲ ਗੁਪਾਲ = ਗੁਪਾਲ-ਪ੍ਰਭੂ ਦੇ   (ਦਰ ਤੇ ਆਏ ਹੋਏ ਜੀਵ-) ਬੱਚੇ।੧।ਰਹਾਉ।

       ਹੇ ਭਾਈ! ਜਿਨ੍ਹਾਂ ਜੀਵਾਂ ਉਤੇ ਪ੍ਰਭੂ ਜੀ ਆਪ ਦਇਆਵਾਨ ਹੁੰਦੇ ਹਨ ਉਹਨਾਂ ਦੇ ਅੰਦਰ ਆਤਮਕ ਆਨੰਦ ਪੈਦਾ ਹੋ ਜਾਂਦਾ ਹੈ, ਗੋਪਾਲ-ਪ੍ਰਭੂ ਦੇ   (ਦਰ ਤੇ ਆਏ ਹੋਏ ਉਹ ਜੀਵ-) ਬੱਚੇ   (ਸੰਸਾਰ-ਸਮੁੰਦਰ ਵਿਚ ਡੁੱਬਣ ਤੋਂ) ਬਚ ਗਏ   (ਪ੍ਰਭੂ ਦੇ ਦਇਆਲ ਹੋਇਆਂ) ਆਨੰਦ-ਭਰਪੂਰ ਹੋ ਜਾਈਦਾ ਹੈ।੧।ਰਹਾਉ।

ਮਿਲਿ ਵਰ ਨਾਰੀ ਮੰਗਲੁ ਗਾਇਆ ਠਾਕੁਰ ਕਾ ਜੈਕਾਰੁ ॥

ਕਹੁ ਨਾਨਕ ਤਿਸੁ ਗੁਰ ਬਲਿਹਾਰੀ ਜਿਨਿ ਸਭ ਕਾ ਕੀਆ ਉਧਾਰੁ ॥੨॥੬॥੧੫॥

Mil var nārī mangal gā▫i▫ā ṯẖākur kā jaikār.

Kaho Nānak ṯis gur balihārī jin sabẖ kā kī▫ā uḏẖār. ||2||6||15||

In Essence:   (In that bliss triggered by His grace) all soul-brides together sing and applaud the Master. Nanak say this, “I sacrifice to the Guru who has led all of us to Him and got us liberated  (from anxieties and worries)”.   ( Dr Sahib Singh interprets that five primal forces become one and His praise is sung, it sounds alright too but the reference of “Var  (Groom)” indicates that it is about soul-brides as in the last Vaakas Guru Talks about many soul-brides – sabh ka).

       Once the soul-brides receive His grace, they take enjoyment in singing the praises of their Husband-Lord. Fifth Nanak goes back to praise the Guru   ( Guru Nanak) who puts the soul on this path to become worthy of Him by getting elevated to higher state of mind to receive His grace to get emancipated eventually.

       In this whole Shabada, through a supplication, not only gratitude is expressed towards the Almighty but also the importance of Guru is applauded who after all leads us to that peak where His grace is bestowed upon us eventually.

       ਮਿਲਿ = ਮਿਲ ਕੇ। ਮਿਲਿ ਵਰ = ਵਰ  (ਪ੍ਰਭੂ-ਪਤੀ) ਨੂੰ ਮਿਲ ਕੇ। ਨਾਰੀ = ਨਾਰੀਆਂ ਨੇ  (ਗਿਆਨ-ਇੰਦ੍ਰਿਆਂ ਨੇ)। ਜੈਕਾਰੁ = ਸਿਫ਼ਤਿ-ਸਾਲਾਹ। ਕਹੁ = ਆਖ। ਗੁਰ ਬਲਿਹਾਰੀ = ਗੁਰੂ ਤੋਂ ਸਦਕੇ। ਉਧਾਰੁ = ਪਾਰ-ਉਤਾਰਾ।੨।

       ਹੇ ਭਾਈ! ਪ੍ਰਭੂ-ਪਤੀ ਨੂੰ ਮਿਲ ਕੇ ਮੇਰੇ ਗਿਆਨ-ਇੰਦ੍ਰਿਆਂ ਨੇ ਪ੍ਰਭੂ ਦੀ ਸਿਫ਼ਤਿ-ਸਾਲਾਹ ਦਾ ਗੀਤ ਗਾਣਾ ਸ਼ੁਰੂ ਕਰ ਦਿੱਤਾ ਹੈ, ਮਾਲਕ-ਪ੍ਰਭੂ ਦਾ ਜੈ-ਜੈਕਾਰ ਕਰਨਾ ਸ਼ੁਰੂ ਕਰ ਦਿੱਤਾ ਹੈ। ਹੇ ਨਾਨਕ! ਆਖ-ਇਹ ਸਾਰੀ ਬਰਕਤਿ ਗੁਰੂ ਦੀ ਹੀ ਹੈ) ਮੈਂ ਉਸ ਗੁਰੂ ਤੋਂ ਕੁਰਬਾਨ ਜਾਂਦਾ ਹਾਂ ਜਿਸ ਨੇ  (ਸਰਨ ਆਏ) ਸਭ ਜੀਵਾਂ ਦਾ ਪਾਰ-ਉਤਾਰਾ ਕਰ ਦਿੱਤਾ ਹੈ।੨।੬।੧੫।

       This is the experience of Guru that inspires his followers to be sincere in His love and devotion by following Guru strictly, there is no place for insincerity or conceit in a path to reach to Him. Guru Ji verifies how our Akalpurakh acknowledges our sincere prayers and devotion and shows miracles through His grace. The mind of a true Guru-follower must be centered at Akalpurakh and Guru- Advice, any game played in this pursuit will not bring positive results as expressed in above Guru Shabada.

Interpretation in Punjabi is by Dr. Sahib Singh Ji

Awareness Of His Being Within – Pir Sang…

Isn’t it sad that HE is with us and we are not aware of that? By simply saying He is with us, is not actual awareness of His being with us because if that is real, why our minds are not stilled? The way we, most of us, live, treat others, make earning, give away and defend our own ideas, will prove that we are addicted to the sweetness of conceit and hypocrisy. As we fault, awareness of His being with us is mitigated, the obvious reason of that is that other forces lead us as per our own preferences. In the following Guru Shabada, our stand in this context is clear. This Shabada is sung by Bhai Ravinder Singh ji. Here is the Guru shabada by Mehl 1 in Dhanasri Raag.

ਪਿਰ ਸੰਗਿ ਮੂਠੜੀਏ ਖਬਰਿ ਨ ਪਾਈਆ ਜੀਉ ॥

In Essence: Oh deluded one, though the Beloved is with you, you don’t have knowledge of it.

     What has deluded the soul bride? The answer is “Maya”. Why doesn’t the awareness of His being with her, ever take place? The Answer is that Maya keeps beguiling the soul- bride. Guru ji further addresses the reasons behind our inability to see HIM within and our failure in understanding His Ordinance; basically it is all due to the slumber the soul bride slips into.

ਮਸਤਕਿ ਲਿਖਿਅੜਾ ਲੇਖੁ ਪੁਰਬਿ ਕਮਾਇਆ ਜੀਉ ॥

In Essence: As per destiny, we have reaped what we have sown [that is why awareness of His Being with in is never realized].

ਲੇਖੁ ਨ ਮਿਟਈ ਪੁਰਬਿ ਕਮਾਇਆ ਕਿਆ ਜਾਣਾ ਕਿਆ ਹੋਸੀ ॥

In Essence: As destiny is not changed as per previous deeds, [as they say], one wonders what will happen at the end.

     Here Guru ji expresses others held-views that destiny is not changed; however, he hints out that it is not only because of destiny, actually, no effort is made to change this course  (note down the following Guru-Vaak), obviously now all is up to Him. In next Vaak, Guru ji makes clear the reason why written destiny remains unchanged, in other words, it could have been changed but neither any effort was made in this regard nor HE bestowed His blessings otherwise due to our own preferences. Here are the two main reasons. To Figure out the reason, read on

ਗੁਣੀ ਅਚਾਰਿ ਨਹੀ ਰੰਗਿ ਰਾਤੀ ਅਵਗੁਣ ਬਹਿ ਬਹਿ ਰੋਸੀ ॥

In Essence: Neither virtues have been attained nor she (soul-bride) has gotten imbued with His love, so due to lack of that, the soul bride will have to repent only.

There were two things that cemented the bad destiny.

  1. Virtuous way of life was not chosen
  2. Mind never got imbued with Him. Why?

     The Answer is that Maya deluded her. Ignoring Him for Maya, the illusions within triggered bad destiny to continue (to remain in force).

     Without good virtues and knowing Him, what will be left? Just to repent and bewail over deeds. We should know by doing so, nothing happens, it is literally useless. In next Vaak, Guru ji expresses the limitations of Maya and consequences of being infected with it, being careless about Him and the value of virtuous way.

ਧਨੁ ਜੋਬਨੁ ਆਕ ਕੀ ਛਾਇਆ ਬਿਰਧਿ ਭਏ ਦਿਨ ਪੁੰਨਿਆ ॥

In Essence: All the Riches and youthfulness are very temporary like a shade of swallow wort. [ All is gone when old age knocks at the door, eventually day of end arrives].

     Then what the repenting will do when the asset of time has been wasted away. That is very sad situation. It is like game is over and some one wants to replay but there is no time lef. How the soul-bride will go through last moment here.

ਨਾਨਕ ਨਾਮ ਬਿਨਾ ਦੋਹਾਗਣਿ ਛੂਟੀ ਝੂਠਿ ਵਿਛੁੰਨਿਆ ॥੧॥

In Essence: Like a deserted one, the soul bride would be discarded, and this way of living -lies will become a cause of separation from The Creator.

     Reason of this desperate plight is clear, Akalpurakh was never considered as priority and life was lived without Him.

     Bottom line is that we should not play game with HIM by thinking like “ I just want to do this thing, I want to complete this thing then I shall be free and get more time for Simran and keep His memory within etc”. Time passes on, that available and precious time keeps elapsing. After expressing about this tragic behavior of the soul-bride, Guru ji advises us, please grasp it completely

ਬੂਡੀ ਘਰੁ ਘਾਲਿਓ ਗੁਰ ਕੈ ਭਾਇ ਚਲੋ ॥

In Essence: Even though oh soul bride you are drowned/looted and chance of meeting HIM is ruined, save the house by following Guru’s will  (Follow Guru)

     After hearing this Guru advice, after wasting so much time in pursuing trivial things that have kept us unaware of His being within us, we should do what Guru wants us to do, what does Guru want from us actually? To be imbued with HIM, to live having His sweet memory in our hearts. That will help our soul- brides to walk on a path of experiencing HIM within. In next Vaaka, Guru expresses the outcome of Guru obedience:

ਸਾਚਾ ਨਾਮੁ ਧਿਆਇ ਪਾਵਹਿ ਸੁਖਿ ਮਹਲੋ ॥

In Essence: By meditating on His Name and living in His love  (as directed by Guru), peace would certainly be found within. So get out of Maya involvements and its illusions to live in His love and enjoy never ending happiness, let the things come by as they come as we earn our livings honestly. It is all within us as HE is with us within. Remain always aware of that fact of His being with us and never lose that awareness because ”Pir” is always within.

ਹਰਿ ਨਾਮੁ ਧਿਆਏ ਤਾ ਸੁਖੁ ਪਾਏ ਪੇਈਅੜੈ ਦਿਨ ਚਾਰੇ ॥

In Essence: By being totally involved with Him and being drowned in His simran, bliss of happiness is attained. The stay in this world is very limited.

     His call is inevitable eventually. All this awareness of Him and short span of life must be in mind while living so that nothing should detour the mind from this virtuous way of life. Through meditating on Him, virtues blossom, it is such powerful force that it does curb negativity and brings peace to mind..

ਨਿਜ ਘਰਿ ਜਾਇ ਬਹੈ ਸਚੁ ਪਾਏ ਅਨਦਿਨੁ ਨਾਲਿ ਪਿਆਰੇ ॥

In Essence: So soul bride stays home where HE is, flying with hopes, running after Maya temptations, will take us out of our hearts’ bed where He abides in; by meditating on Him, one enjoys being with True Beloved unlimited days.

     When out side attraction ceases, mind is known to be at home. In that state of mind, His realization occurs. In next Vaaka, Guru ji expresses his experience as a warning to those who preach other ways of realization of HIM.

ਵਿਣੁ ਭਗਤੀ ਘਰਿ ਵਾਸੁ ਨ ਹੋਵੀ ਸੁਣਿਅਹੁ ਲੋਕ ਸਬਾਏ ॥

In Essence:  (Guru addresses to all people, “Listen all!”) Without His devotion, mind is not stilled within [Mind remains prone to distractions layered together with temptations and, it keeps failing to stay within without worshiping Prabh in His love].

What is”ghar/home?

     That is the state of mind where outer influences are negated with contemplation on Him. It is addressed to all others who claim other ways to reach Him. It is stressed here that HE is realized only through falling in love with Him and live in His love. It also means, always HE should remain the center of our attention. Any physical effort and rituals etc are literally discarded as useless. This idea is made clearer in the following Vaaka

ਨਾਨਕ ਸਰਸੀ ਤਾ ਪਿਰੁ ਪਾਏ ਰਾਤੀ ਸਾਚੈ ਨਾਏ ॥੨॥

In Essence: Guru ji declares, only if the soul bride remains drenched in His Eternal Name forever, she can realize Him  (otherwise it is not possible).

     As many say that they can talk to Him, they have Naam, they can give to others, merely enjoying their own illusions. After knowing Him, approach towards one’s family and the world is changed utterly, love for His all creation glows equally. My son is this or that kind of talk looses importance because then soul is with Him. Guru ji makes it clear that by being totally involved with Him, is a state of mind, where outer influences cease to affect, when it is achieved, all kinds of sorrows, pains, and happiness are taken as His ordinance, only He is seen every where; that is why, only one in million, reaches to that state of mind with His grace but efforts should be continued to reach there by being in His love. Without efforts, there is no fruit. It is very serious choice; by merely talking, nothing is going to be materialized. Who are such persons who reach to that state of mind? In answer to that, I would take the honor to quote Fifth Nanak’s pious description of that

ਰਤੇ ਸੇਈ ਜਿ ਮੁਖੁ ਨ ਮੋੜੰਨ੍ਹ੍ਹਿ ਜਿਨ੍ਹ੍ਹੀ ਸਿਞਾਤਾ ਸਾਈ ॥

ਝੜਿ ਝੜਿ ਪਵਦੇ ਕਚੇ ਬਿਰਹੀ ਜਿਨ੍ਹ੍ਹਾ ਕਾਰਿ ਨ ਆਈ ॥੧॥

 In Essence: Those Who remain drenched in Him (in His love)and do not turn ever away from the Creator, realize the Master. The false lovers  ( Who just talk and claim),whom His true love hasn’t suited  (means whom living in His love couldn’t suit), they fall off mid-way.

Guru Ji continues his advice

ਪਿਰੁ ਧਨ ਭਾਵੈ ਤਾ ਪਿਰ ਭਾਵੈ ਨਾਰੀ ਜੀਉ ॥

In Essence: If the Soul bride pleases the Beloved with her love, then Beloved Prabh likes her.

     Through this Vaaka, Guru ji makes clear two things, Virtuous ways of life and unconditional love for Him, are helpful in achieving His blessings. His love for soul bride over comes every obstacle. This “way out” is shown to the soul bride by Guru, so living Guru- Teachings is very vital. Please read on

ਰੰਗਿ ਪ੍ਰੀਤਮ ਰਾਤੀ ਗੁਰ ਕੈ ਸਬਦਿ ਵੀਚਾਰੀ ਜੀਉ ॥

In Essence: By cogitating Guru Shabada, means pondering over every thing Guru says (and living accordingly), Soul bride gets imbued with the Beloved. [Guru Shabada enables her to over come all obstacles through meditating on HIM].

     Guru teachings are supposed to be considered a way of life, they are not just for singing or reciting. They should be a part of every action we take on. No game playing is permitted in this love-game of Prabh..

ਗੁਰ ਸਬਦਿ ਵੀਚਾਰੀ ਨਾਹ ਪਿਆਰੀ ਨਿਵਿ ਨਿਵਿ ਭਗਤਿ ਕਰੇਈ ॥

In Essence: As in His love, Soul bride contemplates Guru Shabada, she is loved by her Spouse (ਨਾਹ) and in His love she performs devotional service to her groom in total humility.

     This is the change occurs after giving up herself to Guru and falling in love with the Creator. If we find our actions are far away from this truth, we should ponder over Guru Shabada again.

ਮਾਇਆ ਮੋਹੁ ਜਲਾਏ ਪ੍ਰੀਤਮੁ ਰਸ ਮਹਿ ਰੰਗੁ ਕਰੇਈ ॥

In Essence: This way, Soul bride gets rid of worldly attachment and temptations and starts enjoying being in His company.

     What happens then actually, the answer is in next the Vaaka.

ਪ੍ਰਭ ਸਾਚੇ ਸੇਤੀ ਰੰਗਿ ਰੰਗੇਤੀ ਲਾਲ ਭਈ ਮਨੁ ਮਾਰੀ ॥

In Essence: Soul Bride is completely imbued with the love of the True Spouse, by conquering mind, she has become very gorgeous.

     This is the way to live with Him. This is the result of the love she is drenched in. Now she is not deserted but her Spouse -Prabh is with her

ਨਾਨਕ ਸਾਚਿ ਵਸੀ ਸੋਹਾਗਣਿ ਪਿਰ ਸਿਉ ਪ੍ਰੀਤਿ ਪਿਆਰੀ ॥੩॥

In Essence: Nanak says that having sweet love for her Beloved Spouse, the blessed Soul -bride lives with Him.

     Here the state of mind of the soul goes beyond awareness of His being within; actually it starts living with HIM.

ਪਿਰ ਘਰਿ ਸੋਹੈ ਨਾਰਿ ਜੇ ਪਿਰ ਭਾਵਏ ਜੀਉ ॥

In Essence: Soul bride attains respect if she is with her Beloved Husband; however it all depends on His grace. With Him she becomes beauteous [and she has the honor of having Him].

     This status is attained with virtuous way and by being in love with Him only, all other things done are not useful, next vaaka addresses that

ਝੂਠੇ ਵੈਣ ਚਵੇ ਕਾਮਿ ਨ ਆਵਏ ਜੀਉ ॥

In Essence: Wailing done in false words is not useful to please Him. It is not accepted by Him.

     What does He like is not done, then why to wail? Why empty calls are made to HIM loudly? In simple words, only in His love, one can adopt enough virtues to have His grace, falsehood brings bad end..

ਝੂਠੁ ਅਲਾਵੈ ਕਾਮਿ ਨ ਆਵੈ ਨਾ ਪਿਰੁ ਦੇਖੈ ਨੈਣੀ ॥

In Essence: The false wailing is useless, the Soul bride will never be able to see Beloved Spouse{ Since what pleases Him is not adopted or done)

     Remaining into falsehood is not the way to see Him or to realize Him. If there is longing for Him, one has to get ready for HIM. False claims and other religious practices are not accepted in His court as per Guru Hukam. Unfortunately most of us are into this kind of hypocrisy and then we declare it is not possible to become Saints as Gurbani teaches. Guru ji keeps giving the reasons of the soul-bride’s failure on His path.

ਅਵਗੁਣਿਆਰੀ ਕੰਤਿ ਵਿਸਾਰੀ ਛੂਟੀ ਵਿਧਣ ਰੈਣੀ ॥

In Essence: Soul bride, with no merit is forgotten and deserted by her Spouse-Prabh, thus she suffers; she passes the night of her life without her Master.

     In Sri Guru Granth Sahib, it is said that only Gurmukh are awake otherwise the rest of the world is in slumber of Maya. Think deeply how does the poison of Maya become sweet!

Same view is stressed here.

ਗੁਰ ਸਬਦੁ ਨ ਮਾਨੈ ਫਾਹੀ ਫਾਥੀ ਸਾ ਧਨ ਮਹਲੁ ਨ ਪਾਏ ॥

In Essence: That Soul Bride who doesn’t believe in Guru’s word is caught in the worldly net, she cannot obtain her Spouse.

     For a purpose, the life is given, when that is lost, what is left then? A temporary enjoyment of personal preferences! That is what left! Guru ji in another Shabada also says that if this turn  (life) is missed, then the next chance will fall to the next turn only if that comes.

ਨਾਨਕ ਆਪੇ ਆਪੁ ਪਛਾਣੈ ਗੁਰਮੁਖਿ ਸਹਜਿ ਸਮਾਏ ॥੪॥

In Essence: Guru ji says if Soul Bride understands purpose of her life, she can merge with Him and be in the celestial peace with the blessings of Guru.

     First she (soul-bride) has to realize what is the purpose of life and then should start to act upon Guru – teachings.

ਧਨ ਸੋਹਾਗਣਿ ਨਾਰਿ ਜਿਨਿ ਪਿਰੁ ਜਾਣਿਆ ਜੀਉ ॥

In Essence: Blessed is that fortunate Soul bride who realizes her Beloved- Husband.

     Guru ji here applauds those who act and live as per Guru’s directions and eventually realize HIM. In the next Vaak, Guru ji states strongly that without HIM, life lived is just false or in other words wasted in vain.

ਨਾਮ ਬਿਨਾ ਕੂੜਿਆਰਿ ਕੂੜੁ ਕਮਾਣਿਆ ਜੀਉ ॥

In Essence: Without Prabh’s Name, What Soul Bride does is false, therefore she is false without His Name.

     In other words life becomes a waste without HIM. In worldly point of views, it is alright otherwise. People call those people successful who are drowned in Maya and who are turned to Him, totally are not appreciated.

Also posted on SPN under ID PK70