Today – a time of reason – is overtaken by fears that have triggered superstitious beliefs; today, more people are practicing nonsensical rites than ever. It appears that people are in fear and they are trying to please any entity having a reputation of ‘hearsay miracles”” without using their brains. First Nanak, the founder of a way of life named Sikhi, which leads his followers away from superstitious beliefs, stresses repeatedly that indulgence in mundane affairs along with hearsay miracles only becomes a cause of miseries here and hereafter. He pities the plight of the Pathan-rulers incontext of Mughal Babur’s invasion; it is on 417-18, SGGS:
ਕੋਟੀ ਹੂ ਪੀਰ ਵਰਜਿ ਰਹਾਏ ਜਾ ਮੀਰੁ ਸੁਣਿਆ ਧਾਇਆ ॥
ਥਾਨ ਮੁਕਾਮ ਜਲੇ ਬਿਜ ਮੰਦਰ ਮੁਛਿ ਮੁਛਿ ਕੁਇਰ ਰੁਲਾਇਆ ॥
ਕੋਈ ਮੁਗਲੁ ਨ ਹੋਆ ਅੰਧਾ ਕਿਨੈ ਨ ਪਰਚਾ ਲਾਇਆ ॥੪॥
Kotee hoo peer varaj rahaa-ay jaa meer suni-aa Dhaa-i-aa.
Thaan mukaam jalay bij mandar muchh muchh ku-ir rulaa-i-aa.
Ko-ee mugal na ho-aa andhaa kinai na parchaa laa-i-aa. ||4||
In essence: On hearing of the invasion of Mir Babur, the Pathan rulers summoned religious leaders to halt him with magic tricks, but all their strongly built places and mansions were burnt down and the princes were cut into pieces. Because of the magic, no Mughal got blinded (as the men of miracle claimed) and no miracle occurred (in this regard).
What Pathan rulers did? They took refuge in the miracles of Peers instead of realizing their duty beforehand. Black magic was placed in force. Their acts were pitiable and laughable. The History of India was changed once for all, because they didn’t remain aware of any outside threat. Tenth Nanak obviously was inspired by First Nanak to create Khalsa so that the followers could also learn how to face cruel suppression like this without giving in.
First Nanak has taken reason and logic as strong weapons to defuse imaginative illusions, but he has also said that the existence of the Creator and hereafter realms are beyond logic, reason and description; we can try to explain but how can we verify the indescribable?
ਕਿਆ ਹਉ ਕਥੀ ਕਥੇ ਕਥਿ ਦੇਖਾ ਮੈ ਅਕਥੁ ਨ ਕਥਨਾ ਜਾਈ ॥
ਜੋ ਤੁਧੁ ਭਾਵੈ ਸੋਈ ਆਖਾ ਤਿਲੁ ਤੇਰੀ ਵਡਿਆਈ ॥੩॥
ki-aa ha-o kathee kathay kath daykhaa mai akath na kathnaa jaa-ee.
jo tuDh bhaavai so-ee aakhaa til tayree vadi-aa-ee. ||3|| (795, SGGS)
Oh my inexpressible Prabh! I cannot express your virtues! When I try to do so, I come to know that you are inexpressible; therefore, I cannot express you. I say what pleases you (as per your “will”), but it is an iota of your greatness I have expressed.
Many of his Sikhs don’t believe in “hereafter scenario” though he clearly states that. They are too much influenced by the discoveries of science, which tells only that which can be verified. Unfortunately, we have no affirmation of the Creator’s existence, but we believe in His existence doubtlessly. Do we need science to start believing in Him or we will follow our faith in Him without the science? Science has not explained each and every phenomena of nature. According to First Nanak, life doesn’t end here; he also says that actually there is no death; what is seen in this context is nothing but an end of a thing that is bound to perish; on 152, SGGS, First Nanak makes it clear that actually death occurs to the body only:
ਹਉ ਨ ਮੂਆ ਮੇਰੀ ਮੁਈ ਬਲਾਇ ॥ ਓਹੁ ਨ ਮੂਆ ਜੋ ਰਹਿਆ ਸਮਾਇ ॥
ਕਹੁ ਨਾਨਕ ਗੁਰਿ ਬ੍ਰਹਮੁ ਦਿਖਾਇਆ ॥ ਮਰਤਾ ਜਾਤਾ ਨਦਰਿ ਨ ਆਇਆ ॥੪॥੪॥
Ha-o na moo-aa mayree mu-ee balaa-ay. Oh na moo-aa jo rahi-aa samaa-ay.
Kaho naanak gur barahm dikhaa-i-aa. Martaa jaataa nadar na aa-i-aa. ||4||4||
In essence: Nanak says this: The Guru has shown me Akalpurakh, and I don’t see anyone dying or going. I understand that it is the calamitous conceit (in the body) that has died not I, the soul. Akalpurakh (that part of the soul that exists in all), who pervades all, doesn’t die either.
Finally I have learned that there is no use of debating with those people, who don’t believe in “after death” scenario but believe in the existence of the Creator throwing their hyper rationality out of the window. Only difference between them and me is that I have refused to turn a deaf ear toward the crystal clear sayings of the Guru. Below I will share this with those, who are still interested to go beyond the unknown and indescribable.
First look how First Nanak kicks away the so much loved stuff by the world. Why does he do so? If we read between the lines what he is trying to say, we can conclude that without living in the memory of our Creator, we lack that what is very beneficial to us: for our peace of mind and worry-free lives.
ਸਲੋਕ ਮਃ ੧ ॥
ਸਰਮੁ ਧਰਮੁ ਦੁਇ ਨਾਨਕਾ ਜੇ ਧਨੁ ਪਲੈ ਪਾਇ ॥ ਸੋ ਧਨੁ ਮਿਤ੍ਰੁ ਨ ਕਾਂਢੀਐ ਜਿਤੁ ਸਿਰਿ ਚੋਟਾਂ ਖਾਇ ॥
ਜਿਨ ਕੈ ਪਲੈ ਧਨੁ ਵਸੈ ਤਿਨ ਕਾ ਨਾਉ ਫਕੀਰ ॥ ਜਿਨ੍ਹ੍ਹ ਕੈ ਹਿਰਦੈ ਤੂ ਵਸਹਿ ਤੇ ਨਰ ਗੁਣੀ ਗਹੀਰ ॥੧॥
Salok mėhlā 1.
Saram ḏẖaram ḏu▫e nānkā je ḏẖan palai pā▫e.
So ḏẖan miṯar na kāʼndẖī▫ai jiṯ sir cẖotāʼn kẖā▫e.
Jin kai palai ḏẖan vasai ṯin kā nā▫o fakīr.
Jinĥ kai hirḏai ṯū vasėh ṯe nar guṇī gahīr. ||1|| (1287, SGGS)
The Slok of First Nanak
In essence: Oh Nanak! Many believe that if one has wealth, one can perform Dharma right way, but wealth cannot be considered a friend; actually one suffers because of it. Those persons, who have wealth, should be called paupers actually. Oh Akalpurakh! Those, in whose hearts you dwell, are like the deep ocean of virtues.
Those people who claim to be one of the richest people in the world are very poor according to First Nanak. How will anyone believe in it with a reason? Only then one believes this when one realizes that a rich mandeparts this world taking nothing with him as all do, and add to his deficiency, he hasn’t obtained the other wealth, the Naam-wealth. Those, who don’t believe that the Naam-wealth is taken with as the time comes to depart from here, will never understand First Nanak. Just to share with you how they become lazy to search deep into what the Guru says; for example: very loudly they proclaim that First Nanak says,” Truthful living is above all” as they read this:
ਮਨਹਠ ਬੁਧੀ ਕੇਤੀਆ ਕੇਤੇ ਬੇਦ ਬੀਚਾਰ ॥
ਕੇਤੇ ਬੰਧਨ ਜੀਅ ਕੇ ਗੁਰਮੁਖਿ ਮੋਖ ਦੁਆਰ ॥ ਸਚਹੁ ਓਰੈ ਸਭੁ ਕੋ ਉਪਰਿ ਸਚੁ ਆਚਾਰੁ ॥੫॥
Manhath budhee kaytee-aa kaytay bayd beechaar.
Kaytay bandhan jee-a kay gurmukh mokhdu-aar.
Sachahu orai sabhko upar sach aachaar. ||5|| (62, SGGS)
In essence: There are many persons of stubborn intellect and there are contemplations of the Vedas. There are so many entanglements for the soul, but it is only through the Guru that the door of liberation is obtained. All techniques are below Prabh, but remembering Prabh is above all.
In the above verses, “Sach” is used for Prabh and “ਆਚਾਰੁ achaar” for His praise; many people interpret it (ਆਚਾਰੁ achaar) as “truthful living”, but as per the Guru’s advice, there is nothing above contemplating Naam including good deeds. Please look at 1222, SGGS:
ਸ੍ਰਵਣੀ ਕੀਰਤਨੁ ਸਿਮਰਨੁ ਸੁਆਮੀ ਇਹੁ ਸਾਧ ਕੋ ਆਚਾਰੁ ॥
Sarvanee keertan simran su-aamee ih saadh ko aachaar. {SGGS-1222}
To hear Prabh’s praise and to do His praise is the character of His devotee.
Besides, had First Nanak considered “ਆਚਾਰੁ achaar”above all, why would he say, “through ਆਚਾਰੁ, Akalpurakh is not realized” on 355:
ਆਚਾਰੀ ਨਹੀ ਜੀਤਿਆ ਜਾਇ ॥ ਪਾਠ ਪੜੈ ਨਹੀ ਕੀਮਤਿ ਪਾਇ ॥
ਅਸਟ ਦਸੀ ਚਹੁ ਭੇਦੁ ਨ ਪਾਇਆ ॥
ਨਾਨਕ ਸਤਿਗੁਰਿ ਬ੍ਰਹਮੁ ਦਿਖਾਇਆ ॥੫॥੨੦॥
Aachaaree nahee jeeti-aa jaa-ay.
Paathparhai nahee keemat paa-ay.
Asat dasee chahu bhaydna paa-i-aa.
Naanak satgur barahm dikhaa-i-aa. ||5||20||
Obviously the Guru first gives reference to the practice of penances, the Vedas and their discussion; then he says that these acts are below the act of remembering the Creator’s name. This is all about the Naam-wealth.
What is the Naam-wealth? It is a different issue, which needs a lot of pages to explain; however, in simple words, it can be explained like this: while living in this world, when a person, while performing all his or her due duties, becomes detached in the memory of the Creator, he or she also procures the Naam-wealth. Living in His memory gives us what we cannot buy with the worldly wealth. What is that? It is a chance to be one with Him while alive; it is an ultimate experience and ecstasy.
In the below Slok, the Guru details the story of the mortal who becomes indulgent in the mundane affairs forgetting the source of his origin, the Creator:
ਮਃ ੧ ॥
ਦੁਖੀ ਦੁਨੀ ਸਹੇੜੀਐ ਜਾਇ ਤ ਲਗਹਿ ਦੁਖ ॥
ਨਾਨਕ ਸਚੇ ਨਾਮ ਬਿਨੁ ਕਿਸੈ ਨ ਲਥੀ ਭੁਖ ॥
ਰੂਪੀ ਭੁਖ ਨ ਉਤਰੈ ਜਾਂ ਦੇਖਾਂ ਤਾਂ ਭੁਖ ॥
ਜੇਤੇ ਰਸ ਸਰੀਰ ਕੇ ਤੇਤੇ ਲਗਹਿ ਦੁਖ ॥੨॥
Mėhlā 1.
Ḏukẖīḏunī saheṛī▫ai jā▫e ṯa lagėh ḏukẖ.
Nānak sacẖe nām bin kisai na lathī bẖukẖ.
Rūpī bẖukẖna uṯrai jāʼnḏekẖāʼnṯāʼn bẖukẖ.
Jeṯe ras sarīr ke ṯeṯe lagėh ḏukẖ. ||2|| (1287, SGGS)
The bani of First Nanak
In essence: By going through pain, one gathers wealth and it gives pain when it is gone. Oh Nanak! Without Har’s Naam, no one is satiated. Beholding beauty, one is not satiated, because one’s urge to see it more and more increases. The more pleasures the body enjoys, the more pains cling to it.
Have we ever seen a person saying,” I have everything; I am fully satisfied and I don’t need anything more; now I will not be upset ever on anything?” If someone says so, we know that such a statement cannot be true. What is missing then? The same, “the Naam-wealth”, but our over indulgence in the worldly wealth and affairs negates our belief that to have the true wealth is living in His memory. The Guru says that living here should beas a guest visits to his relatives or friends; nothing more that; because we don’t see that way, we fail to understand our Guru. Please see the following verses on 350, SGGS
ਮਾਣਸ ਮੂਰਤਿ ਨਾਨਕੁ ਨਾਮੁ ॥ ਕਰਣੀ ਕੁਤਾ ਦਰਿ ਫੁਰਮਾਨੁ ॥
ਗੁਰ ਪਰਸਾਦਿ ਜਾਣੈ ਮਿਹਮਾਨੁ ॥ ਤਾ ਕਿਛੁ ਦਰਗਹ ਪਾਵੈ ਮਾਨੁ ॥੪॥੪॥
Maanas moorat naanak naam. Karnee kutaa dar furmaan.
Gur parsaad jaanai mihmaan. Taa kichhdargeh paavai maan. ||4||4||
In essence: Nanak says: the humans are humans only for name’s sake; actually their deeds are like of dogs, but they are under His ordinance. If a human being deems him or her as Prabh’s guest in this world, only then in His court, he or she can get some degree of honor.
We get confused about Tenth Nanak’s a given verification of living like a guest; he is often portrayed to be fully involved in the mundane affairs, but we never see how deeply he remained detached also though he proved it. Many historians failed to see that because of the veil of the worldly royal congregation he had to keep. If one has to be a commander for the purpose of self-defense, one has to keep what he did, but internally he was totally detached; after he passed away, the Mughal emperor Bahadur Shah deemed his property as “the property of a Darvesh/detached”. The historians don’t see him pining for the stability of his followers even after loosing his everything and every relation. Tenth Nanak never overstepped the advice of First Nanak. It is all internal detachment that changes the behavior. A person can be very much wealthy and detached as well. Thus Tenth Nanak’s decisions he ever took proved that he was detached; indeed, he never stuck with the mundane affairs and his firm belief in internal detachment never faded away either. We are right in the middle of the Maya game; it is difficult to become detached, but it is not impossible. While performing our due duties, we can remain attached to our Creator; our attachment to Him will turn us into detached ones. Now see how First Nanak guides us to his spiritual realms:
ਮਃ ੧ ॥
ਅੰਧੀ ਕੰਮੀ ਅੰਧੁ ਮਨੁ ਮਨਿ ਅੰਧੈ ਤਨੁ ਅੰਧੁ ॥
ਚਿਕੜਿ ਲਾਇਐ ਕਿਆ ਥੀਐ ਜਾਂ ਤੁਟੈ ਪਥਰ ਬੰਧੁ ॥
ਬੰਧੁ ਤੁਟਾ ਬੇੜੀ ਨਹੀ ਨਾ ਤੁਲਹਾ ਨਾ ਹਾਥ ॥
ਨਾਨਕ ਸਚੇ ਨਾਮ ਵਿਣੁ ਕੇਤੇ ਡੁਬੇ ਸਾਥ ॥੩॥
Mėhlā 1.
Anḏẖī kammī anḏẖ man man anḏẖai ṯan anḏẖ.
Cẖikaṛ lā▫i▫ai ki▫ā thī▫ai jāʼnṯutai pathar banḏẖ.
Banḏẖṯutā beṛī nahī nāṯulhā nā hāth.
Nānak sacẖe nām viṇ keṯe dube sāth. ||3|| (1287, SGGS)
The bani of First Nanak
In essence: Doing blind (in ignorance) deeds brings darkness to the mind and the body becomes dark too (the body-organs inspire to do blind deeds more.). What can do a mud plastering when the cemented-dam caves in? (Here is the situation) The dam is broken, but there is no boat or raft to get saved from the soaring water (when one gives in to the worldly urges, a little bit control will not do any good; as one is into strong temptations, one is destined to get drowned in them without the Guru’s guidance) Oh Nanak! Without Akalpurakh’s Naam, many multitudes of persons have drowned.
Sometimes just for a show of, some people perform good deeds, or some just do good deeds as they feel, but it is not enough according to the Guru. Why? A little effort like this will not eradicate the influence of our indulgence in vice ridden desires and acts. We need our Guru, who can show us how to live in the world heavily affected by Maya.
Through the next Slok, First Nanak tells us that all that stuff people take pride in is not helpful in the journey our souls take:
ਮਃ ੧ ॥ ਲਖ ਮਣ ਸੁਇਨਾ ਲਖ ਮਣ ਰੁਪਾ ਲਖ ਸਾਹਾ ਸਿਰਿ ਸਾਹ ॥
ਲਖ ਲਸਕਰ ਲਖ ਵਾਜੇ ਨੇਜੇ ਲਖੀ ਘੋੜੀ ਪਾਤਿਸਾਹ ॥
ਜਿਥੈ ਸਾਇਰੁ ਲੰਘਣਾ ਅਗਨਿ ਪਾਣੀ ਅਸਗਾਹ ॥
ਕੰਧੀ ਦਿਸਿ ਨ ਆਵਈ ਧਾਹੀ ਪਵੈ ਕਹਾਹ ॥ ਨਾਨਕ ਓਥੈ ਜਾਣੀਅਹਿ ਸਾਹ ਕੇਈ ਪਾਤਿਸਾਹ ॥੪॥
Mėhlā 1. Lakẖ maṇ su▫inā lakẖ maṇ rupā lakẖ sāhā sir sāh.
Lakẖ laskar lakẖ vāje neje lakẖī gẖoṛī pāṯisāh.
Jithai sā▫ir langẖ▫ṇā agan pāṇī asgāh.
Kanḏẖīḏis naāvīḏẖāhī pavai kahāh.
Nānak othai jāṇī▫ahi sāh ke▫ī pāṯisāh. ||4||
The bani of First Nanak
In essence: One may have lacks monds (Punjabi weights) of gold and silver and one may be richer than lacks of rich people; a monarch may have lacks military, lacks of bands and lacks of spears-holders and horses; the path through the soul passes is like the unfathomable and deep ocean filled with fire and water, and on that path, no bank is in sight; there an uproar of lamentation is heard. Oh Nanak! There it will be judged, who is really rich or king.
What is that through which the worldly monarchs and rich people pass? If it is a metaphoric expression, why there negation of wealth is pointed out? What is that place where the kings are not accepted as kings and the rich people are not considered rich? Here in this world, the people, who are rich, are considered rich and a king is considered a king. What the Guru is talking about then? Obviously, he is talking about here after scenario. If some people have difficulty to accept it, it doesn’t mean the Guru s not saying that.
In the following Slokas, the Guru again stresses on worthless indulgence in the worldly wealth pursuits and the connected negative effects; he concludes that without remembering the Creator’s name, all is filth.
ਸਲੋਕ ਮਃ ੧ ॥ ਰੂਪੈ ਕਾਮੈ ਦੋਸਤੀ ਭੁਖੈ ਸਾਦੈ ਗੰਢੁ ॥
ਲਬੈ ਮਾਲੈ ਘੁਲਿ ਮਿਲਿ ਮਿਚਲਿ ਊਂਘੈ ਸਉੜਿ ਪਲੰਘੁ ॥
ਭੰਉਕੈ ਕੋਪੁ ਖੁਆਰੁ ਹੋਇ ਫਕੜੁ ਪਿਟੇ ਅੰਧੁ ॥ ਚੁਪੈ ਚੰਗਾ ਨਾਨਕਾ ਵਿਣੁ ਨਾਵੈ ਮੁਹਿ ਗੰਧੁ ॥੧॥
Salok mėhlā 1. Rūpai kāmai ḏosṯī bẖukẖai sāḏai gandẖ.
Labai mālai gẖul mil micẖal ūʼngẖai sa▫uṛ palangẖ.
Bẖaʼnukai kop kẖu▫ār ho▫e fakaṛ pite anḏẖ.
Cẖupai cẖanga nānkā viṇ nāvai muhi ganḏẖ. ||1|| (1288, SGGS)
Slok of First Nanak
In essence: Beauty has friendship with lust; hunger has alliance with taste; the greedy one obtains wealth and gets in bed with it. A sleepy person considers a small place as an elegant bed. In anger one gets into miseries and speaks nonsense. Oh Nanak! It is better to be quiet, because mouth gets filthy without Prabh’s name (while living in His memory, one’s everything carries positivity).
In the following, the Guru picks on regime, wealth, beauty, high caste and youth; he says: these ones take the world into illusions by taking it away from the loving Creator. Only through the Guru, one can negate their effect.
ਮਃ ੧ ॥ ਰਾਜੁ ਮਾਲੁ ਰੂਪੁ ਜਾਤਿ ਜੋਬਨੁ ਪੰਜੇ ਠਗ ॥ ਏਨੀ ਠਗੀਂ ਜਗੁ ਠਗਿਆ ਕਿਨੈ ਨ ਰਖੀ ਲਜ ॥
ਏਨਾ ਠਗਨ੍ਹ੍ਹਿ ਠਗ ਸੇ ਜਿ ਗੁਰ ਕੀ ਪੈਰੀ ਪਾਹਿ ॥ ਨਾਨਕ ਕਰਮਾ ਬਾਹਰੇ ਹੋਰਿ ਕੇਤੇ ਮੁਠੇ ਜਾਹਿ ॥੨॥
Mėhlā 1. Rāj māl rūp jāṯ joban panje ṯẖag.
Ėnīṯẖagīʼn jag ṯẖagi▫ā kinai na rakẖī laj.
Ėnāṯẖagniĥṯẖag se jė gur kī pairī pāhi.
Nānak karmā bāhre hor keṯe muṯẖe jāhi. ||2|| (1288, SGGS)
The bani of First Nanak
In essence: Regime, wealth, beauty, high caste, and youth, these all five are just like robbers. These five thugs have robbed the world (of virtues) and no one’s honor is spared. Those persons, who take refuge in the Guru, rob these fives (Because the Guru guides them to live in Akalpurakh’s memory while honoring His Will; then their pride in ruling, wealth, beauty, caste and youth totally disappears). Oh Nanak! Without good luck (provided by Akalpurakh) many others are being robbed by the five ones.
Here is a declaration of First Nanak about these things:
ਗਉੜੀ ਮਹਲਾ ੧ ॥ ਚੋਆ ਚੰਦਨੁ ਅੰਕਿ ਚੜਾਵਉ ॥
ਪਾਟ ਪਟੰਬਰ ਪਹਿਰਿ ਹਢਾਵਉ ॥
ਬਿਨੁ ਹਰਿ ਨਾਮ ਕਹਾ ਸੁਖੁ ਪਾਵਉ ॥੧॥
Ga-orhee mehlaa 1. Cho-aa chandan ank charhaava-o.
Paat patambar pahir hadhaava-o.
Bin har naam kahaa sukh paava-o. ||1|| (225, SGGS)
Raag Gaurhi, the baniof First Nanak.
In essence: Even if I apply perfume of Chandan and wear silky robes, I cannot obtain peace and comfort without Har’s Naam.
ਕਿਆ ਪਹਿਰਉ ਕਿਆ ਓਢਿ ਦਿਖਾਵਉ ॥
ਬਿਨੁ ਜਗਦੀਸ ਕਹਾ ਸੁਖੁ ਪਾਵਉ ॥੧॥ ਰਹਾਉ ॥
Ki-aa pahira-o ki-aa odhdikhaava-o.
Bin jagdees kahaa sukh paava-o. ||1|| rahaa-o.
What is should I wear to make a show? I cannot obtain peace and comfort without Har, the Master of the world. Pause.
ਕਾਨੀ ਕੁੰਡਲ ਗਲਿ ਮੋਤੀਅਨ ਕੀ ਮਾਲਾ ॥
ਲਾਲ ਨਿਹਾਲੀ ਫੂਲ ਗੁਲਾਲਾ ॥ ਬਿਨੁ ਜਗਦੀਸ ਕਹਾ ਸੁਖੁ ਭਾਲਾ ॥੨॥
Kaanee kundal gal motee-an kee maalaa.
Laal nihaalee fool gulaalaa. Bin jagdees kahaa sukhbhaalaa. ||2||
If I wear earrings and garland of pearls around my neck and if I keep flowers and red coverlet on the red mat, how can I obtain peace and comfort without Prabh, the Master of the world?
ਨੈਨ ਸਲੋਨੀ ਸੁੰਦਰ ਨਾਰੀ ॥
ਖੋੜ ਸੀਗਾਰ ਕਰੈ ਅਤਿ ਪਿਆਰੀ ॥ ਬਿਨੁ ਜਗਦੀਸ ਭਜੇ ਨਿਤ ਖੁਆਰੀ ॥੩॥
Nain salonee sundar naaree.
Khorh seegaar karai atpi-aaree. Bin jagdees bhajay nitkhu-aaree. ||3||
(The Guru expresses the worldly attractions and the mortal’s indulgence in it withoutPrabh’s memory) Even if I have a beautiful wife, who has very attractive eyes and who decorates herself for me and loves me, but without remembering Prabh, the world Master, I will remain in miseries every day.
The idea of the Maya attraction continues:
ਦਰ ਘਰ ਮਹਲਾ ਸੇਜ ਸੁਖਾਲੀ ॥
ਅਹਿਨਿਸਿ ਫੂਲ ਬਿਛਾਵੈ ਮਾਲੀ ॥ ਬਿਨੁ ਹਰਿ ਨਾਮ ਸੁ ਦੇਹ ਦੁਖਾਲੀ ॥੪॥
Dar ghar mehlaa sayj sukhaalee.
Ahinis fool bichhaavai maalee. Bin har naam so dayh dukhaalee. ||4||
To rest, if I have big comfortable houses and my luxurious bed is decorated everyday with flowers by a gardener, without Har’s Naam, my body still remains miserable.
ਹੈਵਰ ਗੈਵਰ ਨੇਜੇ ਵਾਜੇ ॥
ਲਸਕਰ ਨੇਬ ਖਵਾਸੀ ਪਾਜੇ ॥ ਬਿਨੁ ਜਗਦੀਸ ਝੂਠੇ ਦਿਵਾਜੇ ॥੫॥
Haivar gaivar nayjay vaajay.
Laskar nayb khavaasee paajay. Bin jagdees jhoothay divaajay. ||5||
If I have excellent horses, fine elephants, musical bands, armies, Naib, royal servants and ostentatious display, but these will be false a show without Akalpurakh.
ਸਿਧੁ ਕਹਾਵਉ ਰਿਧਿ ਸਿਧਿ ਬੁਲਾਵਉ ॥
ਤਾਜ ਕੁਲਹ ਸਿਰਿ ਛਤ੍ਰੁ ਬਨਾਵਉ ॥ ਬਿਨੁ ਜਗਦੀਸ ਕਹਾ ਸਚੁ ਪਾਵਉ ॥੬॥
Sidhkahaava-o ridh sidh bulaava-o.
Taaj kulah sir chhatar banaava-o. Bin jagdees kahaa sach paava-o. ||6||
If I were called a man of miracle with riches and supernatural powers and if I had a crown on my head and royal hat with royal umbrella, how could I obtain eternal stability without Prabh?
ਖਾਨੁ ਮਲੂਕੁ ਕਹਾਵਉ ਰਾਜਾ ॥
ਅਬੇ ਤਬੇ ਕੂੜੇ ਹੈ ਪਾਜਾ ॥ ਬਿਨੁ ਗੁਰ ਸਬਦ ਨ ਸਵਰਸਿ ਕਾਜਾ ॥੭॥
Khaan malook kahaava-o raajaa.
Abay tabay koorhay hai paajaa. Bin gur sabadna savras kaajaa. ||7||
If I am called an emperor, a lord or a King, and I treat my servants arrogantly, but all this show is destined to perish, because without the Guru’s shabda, my purpose of life is not accomplished.
ਹਉਮੈ ਮਮਤਾ ਗੁਰ ਸਬਦਿ ਵਿਸਾਰੀ ॥
ਗੁਰਮਤਿ ਜਾਨਿਆ ਰਿਦੈ ਮੁਰਾਰੀ ॥ ਪ੍ਰਣਵਤਿ ਨਾਨਕ ਸਰਣਿ ਤੁਮਾਰੀ ॥੮॥੧੦॥
Ha-umai mamtaa gur sabad visaaree.
Gurmat jaani-aa ridai muraaree. Paranvatnaanak sarantumaaree. ||8||10||
Humbly Nanak says: oh Akalpurakh! I am in your refuge. Through the Guru’s shabda, one’s conceit and infatuation are eradicated. Through the Guru, Prabh is recognized within the heart.
The Guru advises his followers by giving examples of established truth in a society: he guides them how they can get attached to the Creator:
ਮਃ ੧ ॥
ਕੈਹਾ ਕੰਚਨੁ ਤੁਟੈ ਸਾਰੁ ॥ ਅਗਨੀ ਗੰਢੁ ਪਾਏ ਲੋਹਾਰੁ ॥
ਗੋਰੀ ਸੇਤੀ ਤੁਟੈ ਭਤਾਰੁ ॥ .ਪੁਤੀਗੰਢੁ ਪਵੈ ਸੰਸਾਰਿ ॥
ਰਾਜਾ ਮੰਗੈ ਦਿਤੈ ਗੰਢੁ ਪਾਇ ॥ ਭੁਖਿਆ ਗੰਢੁ ਪਵੈ ਜਾ ਖਾਇ ॥
ਕਾਲਾ ਗੰਢੁ ਨਦੀਆ ਮੀਹ ਝੋਲ ॥ ਗੰਢੁ ਪਰੀਤੀ ਮਿਠੇ ਬੋਲ ॥
ਬੇਦਾ ਗੰਢੁ ਬੋਲੇ ਸਚੁ ਕੋਇ ॥ ਮੁਇਆ ਗੰਢੁ ਨੇਕੀ ਸਤੁ ਹੋਇ ॥
ਏਤੁ ਗੰਢਿ ਵਰਤੈ ਸੰਸਾਰੁ ॥ ਮੂਰਖ ਗੰਢੁ ਪਵੈ ਮੁਹਿ ਮਾਰ ॥
ਨਾਨਕੁ ਆਖੈ ਏਹੁ ਬੀਚਾਰੁ ॥ ਸਿਫਤੀ ਗੰਢੁ ਪਵੈ ਦਰਬਾਰਿ ॥੨॥
Mehlaa 1.
Kaihaa kanchan tutai saar. Agnee gandh paa-ay lohaar.
Goree saytee tutai bhataar. Puteen gandhpavai sansaar.
Raajaa mangai ditai gandh paa-ay. Bhukhi-aa gandh pavai jaa khaa-ay.
Kaalaa gandh nadee-aa meeh jhol. Gandhpareetee mithay bol.
Baydaa gandh bolay sach ko-ay. Mu-i-aa gandh naykee sat ho-ay.
Aytgandh vartai sansaar. Moorakhgandh pavai muhi maar.
Naanak aakhai ayhu beechaar. Siftee gandh pavai darbaar.||2||
First Nanak
In essence: When bronze, or gold or iron breaks, the smith welds it with fire. When husband and wife break away, through their son, their reconciliation is materialized because of their continuity of ancestry. When the king demands revenue, by giving it to him, a bond is established. Hungry person can keep relations if he gets something to eat. Relief from famine is obtained when the rivers run with heavy rain. Sweet words fortify the love. When one speaks the truth, one’s bond is built with religious scriptures. If a person does good deeds, after death, the world shows bond with him by remembering him. Such kinds of alliances prevail in the world. Fools are mended with punishment. Nanak expresses this fact that the bond with the Creator is made through praising Him.
On 469, the Guru indicates hereafter scenario; if one is bent upon distorting his words, what we can do, but he is very convincing that hereafter no caste or effect of riches carry any weight, because there unlike these lives, which are programmed to give importance to riches, new ones are encountered:
ਮਃ ੧ ॥
ਵਦੀ ਸੁ ਵਜਗਿ ਨਾਨਕਾ ਸਚਾ ਵੇਖੈ ਸੋਇ ॥ ਸਭਨੀ ਛਾਲਾ ਮਾਰੀਆ ਕਰਤਾ ਕਰੇ ਸੁ ਹੋਇ ॥
ਅਗੈ ਜਾਤਿ ਨ ਜੋਰੁ ਹੈ ਅਗੈ ਜੀਉ ਨਵੇ ॥ ਜਿਨ ਕੀ ਲੇਖੈ ਪਤਿ ਪਵੈ ਚੰਗੇ ਸੇਈ ਕੇਇ ॥੩॥
Mehlaa 1.
Vadee so vajag naankaa sachaa vaykhai so-ay.
Sabhnee chhaalaa maaree-aa kartaa karay so ho-ay.
Agai jaatna jor hai agai jee-o navay.
Jin kee laykhai patpavai changay say-ee kay-ay. ||3||
Slok of First Nanak
In essence: Oh Nanak! What Prabh has ordained is going to occur and He watches all that. All people jump in claiming what they will do, but it will happen what Akalpurakh, the Creator, wants. Hereafter, there is no caste and no one can exercise one’s power; there, the being has to deal with the new beings. Only those are good ones, who get honor according to the account (of deeds).
First Nanak makes his followers to remain aware how indulgence in Maya works negatively and how Akalpurakh’s love becomes support; this shabda is on 1331, SGGS:
ਪ੍ਰਭਾਤੀ ਮਹਲਾ ੧ ॥ ਖਾਇਆ ਮੈਲੁ ਵਧਾਇਆ ਪੈਧੈ ਘਰ ਕੀ ਹਾਣਿ ॥
ਬਕਿ ਬਕਿ ਵਾਦੁ ਚਲਾਇਆ ਬਿਨੁ ਨਾਵੈ ਬਿਖੁ ਜਾਣਿ ॥੧॥
Parbẖāṯī mėhlā 1. Kẖā▫i▫ā mail vaḏẖā▫i▫ā paiḏẖai gẖar kī hāṇ.
Bak bak vāḏ cẖalā▫i▫ā bin nāvai bikẖ jāṇ. ||1||
Raag Parbhati, the bani of First Nanak
In essence: when one only eats and wears without remembering Prabh, one gathers filth and remains at loss. One argues and prattles; without His name, it is all nothing but poison.
ਬਾਬਾ ਐਸਾ ਬਿਖਮ ਜਾਲਿ ਮਨੁ ਵਾਸਿਆ ॥ ਬਿਬਲੁ ਝਾਗਿ ਸਹਜਿ ਪਰਗਾਸਿਆ ॥੧॥ ਰਹਾਉ ॥
Bābā aisā bikẖam jāl man vāsi▫ā. Bibal jẖāg sahj pargāsi▫ā.||1|| rahā▫o.
Oh wise man! The mind gets caught in a difficult net. When one gets illuminated with Har’s grace, one ferries across the storm. Pause
ਬਿਖੁ ਖਾਣਾ ਬਿਖੁ ਬੋਲਣਾ ਬਿਖੁ ਕੀ ਕਾਰ ਕਮਾਇ ॥
ਜਮ ਦਰਿ ਬਾਧੇ ਮਾਰੀਅਹਿ ਛੂਟਸਿ ਸਾਚੈ ਨਾਇ ॥੨॥
Bikẖ kẖāṇā bikẖ bolṇā bikẖ kī kār kamā▫e.
Jam ḏar bāḏẖe mārī▫ah cẖẖūtas sācẖai nā▫e. ||2||
One tastes the Maya poison and utters poisonous words; this way, one does the poisonous deeds. Such mortals are bound by the fear of death; only Har’s name can liberate them from it.
ਜਿਵ ਆਇਆ ਤਿਵ ਜਾਇਸੀ ਕੀਆ ਲਿਖਿ ਲੈ ਜਾਇ ॥
ਮਨਮੁਖਿ ਮੂਲੁ ਗਵਾਇਆ ਦਰਗਹ ਮਿਲੈ ਸਜਾਇ ॥੩॥
Jiv ā▫i▫āṯiv jā▫isī kī▫ā likẖ lai jā▫e.
Manmukẖ mūl gavā▫i▫āḏargėh milai sajā▫e. ||3||
As one comes with nothing, one goes with nothing, but one goes with an account of one’s deeds. Thus the mind-slave loses his capital and suffers in Akalpurakh’s court.
ਜਗੁ ਖੋਟੌ ਸਚੁ ਨਿਰਮਲੌ ਗੁਰ ਸਬਦੀਂ ਵੀਚਾਰਿ ॥
ਤੇ ਨਰ ਵਿਰਲੇ ਜਾਣੀਅਹਿ ਜਿਨ ਅੰਤਰਿ ਗਿਆਨੁ ਮੁਰਾਰਿ ॥੪॥
Jag kẖotou sacẖ nirmalou gur sabḏīʼn vīcẖār.
Ŧe nar virle jāṇī▫ahi jin anṯar gi▫ān murār. ||4||
The attachment of the world is unclean but Prabh is pure; through the Guru, one gets attached with Him. Those men, who have the divine knowledge, are rare.
ਅਜਰੁ ਜਰੈ ਨੀਝਰੁ ਝਰੈ ਅਮਰ ਅਨੰਦ ਸਰੂਪ ॥
ਨਾਨਕੁ ਜਲ ਕੌ ਮੀਨੁ ਸੈ ਥੇ ਭਾਵੈ ਰਾਖਹੁ ਪ੍ਰੀਤਿ ॥੫॥੧੩॥
Ajar jarai nījẖar jẖarai amar anand sarūp.
Nānak jal kou mīn sai the bẖāvai rākẖo parīṯ. ||5||13||
When the mortal tolerates the unbearable, eternal bliss flows in him and he becomes the embodiment of happiness. Oh Akalpurakh! I, Nanak, long to have your love, as the fish loves water; bless me with your love.
First Nanak doesn’t want us to become recluses; instead he wants us to live keeping our Creator’s memory in our hearts; he wants us to live as a guest, who doesn’t gets attached to the things he sees. Try to act like a guest and to think again and again about the Creator, you will experience unique feelings enveloping you within. The experience of anything is a result of efforts not talks.
Humbly,
G Singh
