Meticulously Guru Nanak Dev has laid out a map for his followers to guide them to a peak where the Creator is truly realized. When He is realized, talks, discussions and debates lose their cluster to distract the mind. Such a state of mind is obtained only if one progresses carefully to that peak as per the Guru directions. Many people may not believe initial things said in Gurbani because their own thoughts have difficulty to align with the Guru thought which is original unlike theirs. Having loaded with personal thoughts, it is hard for a follower to tread on a path the Guru has paved toward the Creator. Though many of us keep talking about Guru Nanak Dev, our interest in various pleasures remains strong; consequently, we miss the echoes of our Guru.
It is not easy to understand the Guru Message as most of us think. Third Nanak, Fourth Nanak and Fifth Nanak have tried to make Guru Nanak Message a little bit simpler; however, the metaphors and references used in their Bani, still keep confusing many of us because we often ignore the totality of Guru Message. The words like Amritsar, Abchalnagri, Ramdas Srover, Gur Kee Seva, and Gurpermeshar and so on go behind their appearances (literal meanings). We have been programmed to think in a special way since our birth. Interestingly, the Guru Message is totally contrary to our programmed minds. It is an experienced truth that can be obtained when we get rid of our own thoughts and replace it with Guru – thoughts elaborated in a detail in Sri Guru Granth Sahib. There are many words as referred above used in Gurbani that are defined by our Guru Sahiban in detail in context of Sikhi; ignoring those defined words, some people try to redefine them. How to decipher the real meaning of those words, we must go through Sri Guru Granth Sahib to note it down all the vital ideas repeatedly stressed. In this article, I shall discuss some vital points expressed in the Guru’s own words. At the end, if you bear with me, you will feel that Gurbani is to experience only. Just as a scientific formula brings results only if it is processed practically, what our Guru says in Gurbani is also to be experienced by following the Guru – guidance exactly.
As per my own experience, as long as I kept analyzing logically what Guru Nanak Dev said in context of the soul and its needs to obtain stability, my own influenced thinking doubted the whole scenario. Everything, I used to analyze under the influence of the rational thoughts toward which once I was heavily inclined in my youth. After wasting a lot of useful years in a pursuit of falsehood, I realized finally that the whole concept of the Guru Message was never taught to me; therefore, I never understood it. Consequently, I failed to understand that phenomenon – experience. Time brings miracles in our lives if we just keep our minds a little open. Nothing should close our minds. We haven’t known very much about our universal realities. I can tell this with confidence that Guru Nanak Dev keeps dispelling all doubts of a person who is open enough to trust him and follow him without the guidance of his or her own mind. There are a lot of people, who are trying to define Guru Nanak Dev’s thoughts in context of scientific approach. The concept of a religion that supports the existence of the Creator cannot be scientific because talking about the Creator itself is beyond basics of science; the science stands only on the logic that can be proved with evidence. What the enlightened ones talk or write about cannot be tailored to fit to the scientific approach. Whoever declares that there is no incarnation (soul’s act of taking forms] or reincarnation (coming back to take a new body after losing one) of the soul, and there is nothing beyond life, he or she is free to say so. If such a person goes further to define his or her own belief through Gurbani, true followers of Guru Nanak Dev, who believe in after death scenario like the Guru does, should not indulge in debates with such a person. Everyone makes one’s own choice. After studying Guru Nanak Dev in depth, if a person believes that there is nothing after death, his or her views must be respected. I have realized that vigorously Guru Ji keeps mentioning the concept of instability (incarnation of the soul in various existences) of the soul by using the words like “Janam Maran”, “Avai Javai” and “Garbh- Joon” in numerous Shabadas, Rahao Vakas to fortify the importance of His Naam. Neither these words fit in metaphoric expressions nor in analogies. Even in their “Pehre” (on 76 to 78 SGGS), Fourth and Fifth Nanak define the word “awan Jaana” (used by First Nanak in his “Pehre”on 76 SGGS) asa pain of reincarnation. What I am saying here is that Guru Ji has guided us to get out of this worldly show by becoming one with the Creator instead of convincing others on such issue.I also believe that even after finding others’ obvious opposition to the Guru thought, we have no right to judge them. Guru Nanak Dev says clearly that one truly surrenders to the Guru if Akalpurakh blesses him or her. Who are we to judge His will? Therefore, we cannot say that such a person is not a Sikh. Why? Can we call ourselves perfect Sikhs without treading flawlessly on Guru – path that leads to the peak our Guru leads to? Think about it. Leaving such people to enjoy their own understanding, I want to share Guru – thoughts with those who cannot doubt Guru Nanak Dev slightly. The Guru’s thought is not what others say or I say, but what he says in his own words. Guru’s words can be interpreted different ways because of their poetic – form but the uniformity of his thought is well elaborated in Sri Guru Granth Sahib that cannot be interpreted different ways. All the Bani by Second Nanak, Third Nanak, Fourth Nanak, Fifth Nanak and Ninth Nanak is an interpretation of Guru Nanak Dev’s thought.
As we look broadly on Guru Nanak panth, there are certain things become clear as we study Gurbani. Guru’s path is to become a lover of the Creator who has fashioned the entire world and beyond. In His love, given life must be lived by accepting His Ordinance without questioning it. Life is not a bed of roses either; therefore, Guru Ji advises us to take bad and good stuff in life in a way that it should not affect our behavior or balance of our minds. Guru Ji verifies his experience of envisioning him (On 1291SGGS, Mehla 1) and guides us to have that experience. The Guru’s all instructions must be followed. Let us see how our Guru paves that path for us and takes us to the peak where prospect of everything is changed.
First, Guru Ji asks us to consider Him as the only Creator who is above fear, animosity, birth and death, and is from Himself. To know Him, Guru Ji suggests seeking only that Guru who has envisioned Him and can help others to envision Him as well. As a Guru is taken, His Ordinance, which is beyond expression, must be respected. How? Guru Ji explains that in Jap Ji.
Guru Ji asks us to sing Akalpurakh’s praises and do efforts to clean our minds through virtuous deeds; he stresses that when one involves with Him wholeheartedly, new knowledge about Him and His ordinance starts illuminating the mind. That is why he asks us repeatedly to believe in the Creator who is care taker of the entire world and beyond [Japji]. We can become one with Him if eventually we become as immaculate as He is.
As we follow our Guru, we should replace our own thoughts with Guru’s thoughts; in other words, let our Guru lead us to Him. Then slowly, we start to realize that what we thought in the past about Him and the Guru was not useful in pursuing the Creator. Think for a second, we, having so – called intellectual thinking, why fail to still our minds? For instance, we cannot forgive others, we never let the past go, and we let our “feelings of dislike” brew within us. How can we justify that we are truly following our Guru? After all, how much our wisdom, wrapped in our conceit, has helped us in envisioning Him? On 43 SGGS, taking Guru’s refuge in utter humility is highly recommended.Read on what Guru ji says on 602 SGGS:,
ਨਾਨਕ ਨਾਮੁ ਵਸੈ ਮਨ ਅੰਤਰਿ ਵਿਚਹੁ ਆਪੁ ਗਵਾਈਐ
Nānak nām vasai man anṯar vicẖahu āp gavā▫ī▫ai. ||4||6||
In essence: When the self conceit is eliminated, Prabh’s Name dwells in the mind.
It has been said in Gurbani repeatedly to get rid of self – conceit and intellect to experience the Creator. We go to our Guru with our conceit intact (We have developed a thinking that remains centered at our priorities, or we have our own certain ways to look at things which are contrary to our Guru – advice. Then, how it is possible to realize Him as our Guru says?).
Only those who are with their Prabh Spouse can answer how to obtain Him who have experienced Him (722 SGGS):
ਜਾਇ ਪੁਛਹੁ ਸੋਹਾਗਣੀ ਵਾਹੈ ਕਿਨੀ ਬਾਤੀ ਸਹੁ ਪਾਈਐ ॥
Jā▫e pucẖẖahu sohāgaṇī vāhai kinī bāṯī saho pā▫ī▫ai.
In Essence: Ask, those soul brides who abide with their Spouse, how have they obtained their Prabh-Spouse?
Now the question is how to get rid of this conceit? Guru Ji puts a question in the above Vaakas, and in the following, he answers it:
ਜੋ ਕਿਛੁ ਕਰੇ ਸੋ ਭਲਾ ਕਰਿ ਮਾਨੀਐ ਹਿਕਮਤਿ ਹੁਕਮੁ ਚੁਕਾਈਐ ॥
Jo kicẖẖ kare so bẖalā kar mānī▫ai hikmaṯ hukam cẖukẖā▫ī▫ai.
In Essence: Whatever the Creator does, consider it as good one; do away with your own cleverness and controlling – power. (It is advised here that one’s own conceit and certain way of thinking must be eradicated if one wants to follows the Guru in productive way, and that is the the way to realize the Creator; Hukam above is used in context of abusing any kind of power because here issue is about humbleness that is needed in pursuit of Him; on 17 SGGS, Guru ji expresses in the same manner the need to get rid of conceit)
The problem most of the time we feel is that we keep our “self -guiding- intellect” working in full scale. It’s very simple to understand it: either we should align our intellect with our Guru’s will or just give it up and follow our Guru. In other words, let our Guru alone guide us). It is mandatory as per Gurmat to remain aware, while following the Guru, of our own thinking that is contrary to the Guru – thought, and it should never let it interfere with our Guru – thoughts. There should be total humbleness without an iota of conceit. As long as the conceit is there in any form, there is no chance of following the Guru. Only if self – conceit is eliminated, the Guru – teachings can be followed, because what our Guru says is not what we usually think. We develop our thinking under the influence of others whose new ideology may be attracting our attention. Our goal is to experience what our Guru has.
On this life – journey, we have a physical body. This body is subject to physical laws. Some of which we understand. With our limited understanding of His Hukam, we fail to understand that there are already existing natural laws. Our limit is limited because of our limited power of our senses. Whenever an enlightened one writes about the automatic melody heard in a special state of mind, we seldom understand that. The reason is this that we are unable to experience that state of mind to confirm it, and our reactions toward that expression result in guesses.
Why there are worries of the natural laws embedded in His Ordinance? Why the physical body’s limit to envision Him is not understood? Answer is very simple: we just do not understand the totality of His Ordinance which is in force. The reason of that is: we are totally involved in Maya; and it becomes harder for us to figure out how His Hukam works. We need to get out of that lame questioning about His Ordinance. Guru Ji says that His Ordinance cannot be described completely [Jap Ji]. To seek Him, Guru Ji doesn’t say to abandon everything. One can keep doing what job or profession one is in, and one should take care of the responsibility toward one’s, family, relationships and the body. For instance if one gets sick, one should take medicine. One should keep performing family responsibilities through virtuous ways. Surrendering of self to the Guru is an act of getting free from the game of pleasing others and falling for the temptations of Maya. Through the surrendering to our Guru, we become able to understand His inexpressible Ordinance.
We do not understand His Hukam because we side with our own “self” more than we side with our Guru.
Guru Ji makes clear that His Ordinance is Infinite
ਤੇਰਾ ਹੁਕਮੁ ਨ ਜਾਪੀ ਕੇਤੜਾ ਲਿਖਿ ਨ ਜਾਣੈ ਕੋਇ ॥ (53,SGGS )
Ŧerā hukam na jāpī keṯ▫ṛā likẖ na jāṇai ko▫e.
In Essence: The extent of Your Command cannot be seen [understood]; no one knows how to write about it (Express it).
Then why our “Self” is not satisfied with what Guru Ji says here? Do we want to satisfy this “Self” or walk on the path our Guru leads to? If we keep feeding this self, there is no chance of either following our Guru, or obtaining a goal of union with the Creator. In Gurbani, it is defined how His Ordinance should be obeyed, and that should be enough for us if we have trust in our Guru. Who are only into just questioning about His Ordinance, they could be in a sheer self – unending gratification. Such behavior doesn’t align with the Guru – teachings. Here are a few points to be considered in context of understanding and obeying His Ordinance:
ਸੁਖ ਕਉ ਮਾਗੈ ਸਭੁ ਕੋ ਦੁਖੁ ਨ ਮਾਗੈ ਕੋਇ ॥
ਸੁਖੈ ਕਉ ਦੁਖੁ ਅਗਲਾ ਮਨਮੁਖਿ ਬੂਝ ਨ ਹੋਇ ॥
ਸੁਖ ਦੁਖ ਸਮ ਕਰਿ ਜਾਣੀਅਹਿ ਸਬਦਿ ਭੇਦਿ ਸੁਖੁ ਹੋਇ ॥੫॥
Sukẖ ka▫o māgai sabẖ ko ḏukẖ na māgai ko▫e.
Sukẖai ka▫o ḏukẖ aglā manmukẖ būjẖ na ho▫e.
Sukẖ ḏukẖ sam kar jāṇī▫ahi sabaḏ bẖeḏ sukẖ ho▫e. ||5||
In Essence: Every one longs for happiness and no one wants pain. The mind –slaves do not understand that immense pains follow the pleasures. One should deem the pleasure and the pain alike. If one, through the Guru – teachings, keeps mind in control, then he or she can enjoy the real pleasure/peace.
Look at the following, it is on 219 SGGS; in it, the understanding His Ordinance is defined but for that, it is stressed that a battle within is necessary. It is about taking things as they come by and never let them affect the mind negatively; to do that, we need to procure a state of mind that remains intact in all circumstances:
ਸੁਖੁ ਦੁਖੁ ਦੋਨੋ ਸਮ ਕਰਿ ਜਾਨੈ ਅਉਰੁ ਮਾਨੁ ਅਪਮਾਨਾ ॥
ਹਰਖ ਸੋਗ ਤੇ ਰਹੈ ਅਤੀਤਾ ਤਿਨਿ ਜਗਿ ਤਤੁ ਪਛਾਨਾ ॥੧॥
Sukẖ ḏukẖ ḏono sam kar jānai a▫or mān apmānā.
Harakẖ sog ṯe rahai aṯīṯā ṯin jag ṯaṯ pacẖẖānā. ||1||
In Essence: The ones who know that pain, pleasure, honor and dishonor are all the same (His gifts), remains aloof from joy or sorrow, they realize the reality of this world (In context of His Hukam).
Obtaining above stated state of mind is only possible if priority is given to the Guru – teachings, and the “Self” is molded by following the Guru. If we remain into a group – mentality and criticize others to seek our friends support, we are in a game played at the directions of our conceit. How it will be possible to understand and reach to that state of mind where His Saints reach? Guru Ji particularly addresses such group – mentality while guiding us to Him on 366 SGGS Mehla 4.
In this world, there are two ways: one is to be pleased and to please others. The second one is to be in love with the Creator and to pay no attention to what the world says about what we do and think while following our Guru. When we want to do the both things, we remain stuck in duality. There are those who just harbor care and love for the Creator; they progress to the highest spiritual level. There are two “offers” offered by the Creator as per His Hukam. The offer that attracts us individually, decides our purpose of life and destiny; it is His law which is part of His Hukam.
How we react to His Ordinance?
The answer to the above question lies in the question itself. Guru ji also advises us to overcome the influence of our personal wisdom to follow the path of His realization (on 43 SGGS); our own cleverness wastes our time in futile questioning that drags us into doubts. Guru Ji guides us through that situation as well; how we should learn to react to His Ordinance, here is the advice:
ਮਨ ਮੇਰੇ ਕਰਤੇ ਨੋ ਸਾਲਾਹਿ ॥
ਸਭੇ ਛਡਿ ਸਿਆਣਪਾ ਗੁਰ ਕੀ ਪੈਰੀ ਪਾਹਿ ॥੧॥ ਰਹਾਉ ॥
Man mere karṯe no sālāhi.
Sabẖe cẖẖad si▫āṇpā gur kī pairī pāhi. ||1|| rahā▫o.
In Essence: Oh my mind! Praise the Creator. Give up all your wisdom (cleverness), and fall at the feet of the Guru. (Means: humbly do what Guru says without any doubt by keeping your own intellectual aside and use his)||1||Pause||
Why Guru Ji is saying so? Read the answer below, on 17 SGGS
ਜਲੀਆ ਸਭਿ ਸਿਆਣਪਾ ਉਠੀ ਚਲਿਆ ਰੋਇ ॥
Jalī▫ā sabẖ si▫āṇpā uṯẖī cẖali▫ā ro▫e.
In Essence: All wisdom (cleverness) is burned away (gone, couldn’t do anything), and one departs crying. (In the end, these clever tricks don’t help; this is the warning of our Guru about personal wisdom/ cleverness in context of pursuing the Creator).
Guru Ji stresses on eliminating the “conceit” that becomes a wall between Akalpurakh and us. It is our conceit that never allows us to replace our thinking with our Guru – guidance. Once the conceit is gone, we enter into a new realm of spirituality. Third Nanak on 362 SGGS:
ਆਸਾ ਮਹਲਾ ੩ ॥ ਲਾਲੈ ਆਪਣੀ ਜਾਤਿ ਗਵਾਈ ॥
ਤਨੁ ਮਨੁ ਅਰਪੇ ਸਤਿਗੁਰ ਸਰਣਾਈ ॥
ਹਿਰਦੈ ਨਾਮੁ ਵਡੀ ਵਡਿਆਈ ॥
ਸਦਾ ਪ੍ਰੀਤਮੁ ਪ੍ਰਭੁ ਹੋਇ ਸਖਾਈ ॥੧॥
Āsā mėhlā 3. Lālai āpṇī jāṯ gavā▫ī.
Ŧan man arpe saṯgur sarṇā▫ī.
Hirḏai nām vadī vadi▫ā▫ī.
Saḏā parīṯam parabẖ ho▫e sakẖā▫ī. ||1||
In Essence: The servant of the Guru ends His own thinking (self) by surrendering completely to the True Guru. Such a Guru-servant keeps Eternal Beloved Prabh in the heart and considers keeping Him in the heart as the greatest honor. The beloved Akalpurakh is always helpful.
Why Guru Ji says, “Believe in Him and have fear of Him, then you can have comforts, and you can get rid of miseries (Jap Ji)? The reason is that believing in Him brings awareness of all the worlds. The mind climbs from one realm to another one [JapJi].
ਮੰਨੈ ਸੁਰਤਿ ਹੋਵੈ ਮਨਿ ਬੁਧਿ ॥
ਮੰਨੈ ਸਗਲ ਭਵਣ ਕੀ ਸੁਧਿ ॥
Mannai suraṯ hovai man buḏẖ.
Mannai sagal bẖavaṇ kī suḏẖ.
In Essence: Believing in Him shines the wisdom, and thus by believing in Him brings understanding of all spheres.
Our Guru explains the ways for us to unite us with Him. The only thing our Guru asks us to give him is “our surat/attention/awareness.” Those who give their Surat to the Guru, are sculptured again and they move on in different direction from the rest of the world. Eventually they reach to a different state of mind. Please read on:
ਤਿਥੈ ਘੜੀਐ ਸੁਰਤਿ ਮਤਿ ਮਨਿ ਬੁਧਿ ॥ [Jap Ji]
Ŧithai gẖaṛī▫ai suraṯ maṯ man buḏẖ.
In Essence: There the intuitive consciousness, intellect and understanding of the mind are shaped.
Believing in Him is bowing to Him:
ਤੁਧਨੋ ਨਿਵਣੁ ਮੰਨਣੁ ਤੇਰਾ ਨਾਉ ॥ ( SGGS 878)
Ŧuḏẖno nivaṇ manaṇ ṯerā nā▫o.
In Essence: To have faith in your Name is an obeisance to you.
Here the stress is given on “keeping faith in Him”. Without a strong faith in Him, merely reciting Creator’s name is not enough. If I just say “I believe in Him,” it is not enough either. Believing in HIM is “totally surrendering to Him, putting trust in Him, and becoming obedient to His ordinance.” Other than that, by simply saying “I believe in Him” or merely reciting His Name remains a self deception because we keep worrying about everything. We do not remember the trust we put in Him. We are naturally torn apart in duality.
ਜਪੁ ਤਪੁ ਸਭੁ ਕਿਛੁ ਮੰਨਿਐ ਅਵਰਿ ਕਾਰਾ ਸਭਿ ਬਾਦਿ ॥
Jap ṯap sabẖ kicẖẖ mani▫ai avar kārā sabẖ bāḏ.
In Essence: All like meditation and austerity are in believing [truly] in Akalpurakh, and other acts are useless.
Once one builds high gravity of trust in Him, one’s behavior toward everything changes. Then, one’s mind becomes sincere in His devotion; the heart is filled with His memory. This is the way that leads to “Turiawastha”.
ਨਾਨਕ ਮੰਨਿਆ ਮੰਨੀਐ ਬੁਝੀਐ ਗੁਰ ਪਰਸਾਦਿ ॥੨॥ (SGGS 954)
Nānak mani▫ā mannī▫ai bujẖī▫ai gur parsāḏ. ||2||
In Essence: Nanak says who believes in Him is accepted, and He is known with the blessings of a Guru.
Guru Ji verifies that what he says is not a merely a talk but an experience, on 221 SGGS
ਕਥਉ ਨ ਕਥਨੀ ਹੁਕਮੁ ਪਛਾਨਾ ॥
ਨਾਨਕ ਗੁਰਮਤਿ ਸਹਜਿ ਸਮਾਨਾ ॥੮॥੧॥
Katha▫o na kathnī hukam pacẖẖānā.
Nānak gurmaṯ sahj samānā. ||8||1||
In Essence: “I don’t just merely talk”, Nanak says, “through the Guru -guidance I have understood His Ordinance, and I am intuitively settled in stability”. (As per his own words, Guru Nanak Dev Ji’s Guru is the Creator who guides Him; this reference is given in Sidhgosht)
Part Two
We read Gurbani, discuss it and try to understand it, but still we are not able to understand His Ordinance. We tell stories about healing through Gurbani, but why are we empty-handed in context of His Naam? Here is the answer on 221 Gauri Guareri Mehla 1
ਚਤੁਰਾਈ ਨਹ ਚੀਨਿਆ ਜਾਇ ॥
ਬਿਨੁ ਮਾਰੇ ਕਿਉ ਕੀਮਤਿ ਪਾਇ ॥੧॥ ਰਹਾਉ ॥
Cẖaṯurā▫ī nah cẖīni▫ā jā▫e.
Bin māre ki▫o kīmaṯ pā▫e. ||1|| rahā▫o.
In Essence: Akalpurakh is not known through cleverness of the mind. Without conquering the mind, His worth is not realized. [Pause]
It is not our wisdom that helps us to be successful in Akalpurakh – path but our honest surrendering to our Guru and Akalpurakh.
While following our Guru, we need to think as our Guru does; we need to believe only what our Guru says and ignore all others who once fascinated us and influenced our thoughts. As our unshakable trust in our Guru and the Creator is built, we proceed toward a state of mind where His ordinance appears right; in there, we feel nothing but Him. This state of mind is also expressed as “Turiawastha” “Dasam Duar” and “a State of liberation”.
On 333 SGGS Kabir ji defines Sehaj awastha:
ਗਉੜੀ ॥
ਤਹ ਪਾਵਸ ਸਿੰਧੁ ਧੂਪ ਨਹੀ ਛਹੀਆ ਤਹ ਉਤਪਤਿ ਪਰਲਉ ਨਾਹੀ ॥
ਜੀਵਨ ਮਿਰਤੁ ਨ ਦੁਖੁ ਸੁਖੁ ਬਿਆਪੈ ਸੁੰਨ ਸਮਾਧਿ ਦੋਊ ਤਹ ਨਾਹੀ ॥੧॥
Ga▫oṛī.
Ŧah pāvas sinḏẖ ḏẖūp nahī cẖẖahī▫ā ṯah uṯpaṯ parla▫o nāhī.
Jīvan miraṯ na ḏukẖ sukẖ bi▫āpai sunn samāḏẖ ḏo▫ū ṯah nāhī. ||1||
In Essence: In that state of mind, there is no acknowledgment of rainy season, sea, sun-shine, shade, creation or destruction, life or death, pain or comforts and duality; it is a sheer meditation [state of void].
In above Vaakas, all words are used in metaphoric expressions. The mind being imbued with the Creator, stops acknowledging the existence of hope, desires and so on. Everything in His Show remains active but the mind in higher state, expressed above, gets free from its influences. It is a supreme experience for the mind. It is an amazing state of mind! It is also called “Dasm Duar” through which He is envisioned. It is explained many times in Gurbani to inspire others to get in it. To reach to such a kind of state of mind is not that simple; it needs hard work. Once it is obtained, it becomes a part of the continuous experience of the mind. Never forget that to obtain that, Prabh’s grace is mandatory.
ਸਹਜ ਕੀ ਅਕਥ ਕਥਾ ਹੈ ਨਿਰਾਰੀ ॥
ਤੁਲਿ ਨਹੀ ਚਢੈ ਜਾਇ ਨ ਮੁਕਾਤੀ ਹਲੁਕੀ ਲਗੈ ਨ ਭਾਰੀ ॥੧॥ ਰਹਾਉ ॥
Sahj kī akath kathā hai nirārī.
Ŧul nahī cẖadẖai jā▫e na mukāṯī halukī lagai na bẖārī. ||1|| rahā▫o.
In Essence: The description of “Sehaj (a special state of mind expressed above)” is inexpressible and unique. It cannot be measured nor can be exhausted. The feelings in that state of mind, are neither light nor heavy (they are in complete balance) Pause.
In Sri Raag on 68 SGGS Third Nanak devotes a whole Ashtpadee on “sehaj”. We have tried to explain it but still it is not perfectly expressed because it cannot be explained in words; only after experiencing it, one can know how unique it is.
How this kind of sublime state of mind is obtained? On 430SGGS:
ਪੰਚ ਮਨਾਏ ਪੰਚ ਰੁਸਾਏ ॥
ਪੰਚ ਵਸਾਏ ਪੰਚ ਗਵਾਏ ॥੧॥
Pancẖ manā▫e pancẖ rusā▫e.
Pancẖ vasā▫e pancẖ gavā▫e. ||1||
In Essence: I have propitiated with five virtues (truth, contentment, kindness, righteousness and tolerance) and turn away from five negative forces (lust, anger, greed, deep attachment and conceit). Thus, I have obtained the five ones and got rid of other five ones.
This is the task Guru Ji expects from us to accomplish: the goal of obtaining the high state of mind.
ਇਨ੍ਹ੍ਹ ਬਿਧਿ ਨਗਰੁ ਵੁਠਾ ਮੇਰੇ ਭਾਈ ॥
ਦੁਰਤੁ ਗਇਆ ਗੁਰਿ ਗਿਆਨੁ ਦ੍ਰਿੜਾਈ ॥੧॥ ਰਹਾਉ ॥
Inĥ biḏẖ nagar vuṯẖā mere bẖā▫ī.
Ḏuraṯ ga▫i▫ā gur gi▫ān ḏariṛā▫ī. ||1|| rahā▫o.
In Essence: This is the way my body-village is settled stably (in peace), and with the Guru’s divine knowledge (guidance), my sinful tendencies have gone. [Pause]
Guru Ji advises us to abandon that kind of behavior that fits well in these games, on 1255 SGGS in Milar Mehla-1
ਮਹਲਾ ੧ ਮਲਾਰ ॥
ਪਰ ਦਾਰਾ ਪਰ ਧਨੁ ਪਰ ਲੋਭਾ ਹਉਮੈ ਬਿਖੈ ਬਿਕਾਰ ॥
ਦੁਸਟ ਭਾਉ ਤਜਿ ਨਿੰਦ ਪਰਾਈ ਕਾਮੁ ਕ੍ਰੋਧੁ ਚੰਡਾਰ ॥੧॥
Mėhlā 1 malār.
Par ḏārā par ḏẖan par lobẖā ha▫umai bikẖai bikār.
Ḏusat bẖā▫o ṯaj ninḏ parā▫ī kām kroḏẖ cẖandār. ||1||
In Essence: (to be worthy of Almighty) The person who who lives according to the Guru – guidance, gives up bad intentions as getting attractive to others wives, wealth, avarice, self-conceit, bad inclinations(vice), slandering of others, lust and anger.
To experience Akalpurakh, falling in love with Him is necessary, and it is done through the Guru – guidance; now please read Guru Shabada and contemplate on its depth; it is on 685 SGGS:
ਗੁਰੁ ਸਾਗਰੁ ਰਤਨੀ ਭਰਪੂਰੇ ॥
ਅੰਮ੍ਰਿਤੁ ਸੰਤ ਚੁਗਹਿ ਨਹੀ ਦੂਰੇ ॥
ਹਰਿ ਰਸੁ ਚੋਗ ਚੁਗਹਿ ਪ੍ਰਭ ਭਾਵੈ ॥
ਸਰਵਰ ਮਹਿ ਹੰਸੁ ਪ੍ਰਾਨਪਤਿ ਪਾਵੈ ॥੧॥
Gur sāgar raṯnī bẖarpūre.
Amriṯ sanṯ cẖugėh nahī ḏūre.
Har ras cẖog cẖugėh parabẖ bẖāvai.
Sarvar mėh hans parānpaṯ pāvai. ||1||
In Essence: Guru is like an ocean filled with jewels (Of teachings). Saints take ambrosial – jewels from the Guru and never go away from him. They take God’s elixir and God likes them. Swan like Gurmukh stay in Guru – ocean and thus obtain God, the support of their souls.
Above, Guru Ji stresses on a need of a Guru who is full of virtues to give away. The true Guru followers attain those virtues from him by staying concentrated on his teachings, and they settle in peace. Please read on:
ਕਿਆ ਬਗੁ ਬਪੁੜਾ ਛਪੜੀ ਨਾਇ ॥
ਕੀਚੜਿ ਡੂਬੈ ਮੈਲੁ ਨ ਜਾਇ ॥੧॥ ਰਹਾਉ ॥
Ki▫ā bag bapuṛā cẖẖapṛī nā▫e.
Kīcẖaṛ dūbai mail na jā▫e. ||1|| rahā▫o.
In Essence: If crane, the poor thing, bathes in the puddle, it will be useless because it will sink in the mire and such bathing does not remove the filth (actually it gets filthier with such bathing). [Pause]
With a metaphor of the crane, Guru Ji points out at hypocritical ablutions. Such acts do not bring purity to the soul. Sikhs are asked to become like Swan (with virtues) to pick jewels of the Guru teachings.
ਰਖਿ ਰਖਿ ਚਰਨ ਧਰੇ ਵੀਚਾਰੀ ॥
ਦੁਬਿਧਾ ਛੋਡਿ ਭਏ ਨਿਰੰਕਾਰੀ ॥
ਮੁਕਤਿ ਪਦਾਰਥੁ ਹਰਿ ਰਸ ਚਾਖੇ ॥
ਆਵਣ ਜਾਣ ਰਹੇ ਗੁਰਿ ਰਾਖੇ ॥੨॥
Rakẖ rakẖ cẖaran ḏẖare vīcẖārī.
Ḏubiḏẖā cẖẖod bẖa▫e nirankārī.
Mukaṯ paḏārath har ras cẖākẖe.
Āvaṇ jāṇ rahe gur rākẖe. ||2||
In Essence: (When one follows one’s Guru, one remains aware of Maya influences). Who forsakes the duality to become worshiper of one Formless Creator, takes every step carefully. Such a person enjoys the Creator’s elixir and obtains that thing that procures salvation. Thus, through the Guru’s protection, coming and going is stopped.
Guru Ji continues elaborating the idea he introduced in the previous Vaakas. Gurmukh, unlike those who are in duality, get rid of duality and become worshipers of the only one formless Creator, and through the Guru, they enjoys His Name. In the following Guru Ji states that the true Gursikh involves in the Guru guidance in such a way that nothing but the Guru – teachings guide him (all outer influences disappear while following the Guru).
ਸਰਵਰ ਹੰਸਾ ਛੋਡਿ ਨ ਜਾਇ ॥
ਪ੍ਰੇਮ ਭਗਤਿ ਕਰਿ ਸਹਜਿ ਸਮਾਇ ॥
ਸਰਵਰ ਮਹਿ ਹੰਸੁ ਹੰਸ ਮਹਿ ਸਾਗਰੁ ॥
ਅਕਥ ਕਥਾ ਗੁਰ ਬਚਨੀ ਆਦਰੁ ॥੩॥
Sarvar hansā cẖẖod na jā▫e.
Parem bẖagaṯ kar sahj samā▫e.
Sarvar mėh hans hans mėh sāgar.
Akath kathā gur bacẖnī āḏar. ||3||
In Essence: Swan doesn’t leave the ocean; same way, Gursikh doesn’t leave the ocean of the Guru teachings. Through devotion of Akalpurakh, he or she settles in equipoise. In that state, he or she remains fixed on the Guru, and by doing so, the ocean of the Guru – teachings is manifested in him or her. This state of mind is beyond expression; thus, through the Guru, the Gursikh gets honor.
In the next Vaakas, Guru Ji keeps describing the state of mind where one totally gets involved through the Guru – teachings:
ਸੁੰਨ ਮੰਡਲ ਇਕੁ ਜੋਗੀ ਬੈਸੇ ॥
ਨਾਰਿ ਨ ਪੁਰਖੁ ਕਹਹੁ ਕੋਊ ਕੈਸੇ ॥
ਤ੍ਰਿਭਵਣ ਜੋਤਿ ਰਹੇ ਲਿਵ ਲਾਈ ॥
ਸੁਰਿ ਨਰ ਨਾਥ ਸਚੇ ਸਰਣਾਈ ॥੪॥
Sunn mandal ik jogī baise.
Nār na purakẖ kahhu ko▫ū kaise.
Ŧaribẖavaṇ joṯ rahe liv lā▫ī.
Sur nar nāth sacẖe sarṇā▫ī. ||4||
In Essence: If a seeker, being detached, sits in a state of void by being attached completely to the Creator, he or she cannot feel any difference between a man and a woman (the gender – recognition doesn’t exist in that kind of state of mind); how one can even express that (that means the experience where acknowledgment of gender disappears)? Such a person remains fixed on the Creator whose light is present in the three worlds, and whose refuge, all Devtas, men, and masters seek.
(Some people interprets “Yogi’ as God; however, when we read the next Vaakas, that interpretation doesn’t fit well in the idea being expressed. If Yogi is used for a seeker as a detached person, next Vaaka becomes clear. Fridkoti Teekakar and Dr Sahib Singh follow the idea; therefore I agree with them)
Above is the description of that state of mind where only His existence is felt. Continuity of the same thought is further elaborated:
ਆਨੰਦ ਮੂਲੁ ਅਨਾਥ ਅਧਾਰੀ ॥
ਗੁਰਮੁਖਿ ਭਗਤਿ ਸਹਜਿ ਬੀਚਾਰੀ ॥
ਭਗਤਿ ਵਛਲ ਭੈ ਕਾਟਣਹਾਰੇ ॥
ਹਉਮੈ ਮਾਰਿ ਮਿਲੇ ਪਗੁ ਧਾਰੇ ॥੫॥
Ānanḏ mūl anāth aḏẖārī.
Gurmukẖ bẖagaṯ sahj bīcẖārī.
Bẖagaṯ vacẖẖal bẖai kātaṇhāre.
Ha▫umai mār mile pag ḏẖāre. ||5||
In Essence: Gurmukh remains engaged in the devotion of the Creator who is the source of bliss and support of the helpless beings. He through devotion remains meditated on His virtues (remain in a state of equipoise). Akalpurakh loves the devotion of His devotees and is capable of destroying all their fears. Thus, by effacing self – conceit and walking on His path, Gurmukh meets the Creator.
In the following, the plight of those people is expressed who remain in duality and doubts:
ਅਨਿਕ ਜਤਨ ਕਰਿ ਕਾਲੁ ਸੰਤਾਏ ॥
ਮਰਣੁ ਲਿਖਾਇ ਮੰਡਲ ਮਹਿ ਆਏ ॥
ਜਨਮੁ ਪਦਾਰਥੁ ਦੁਬਿਧਾ ਖੋਵੈ ॥
ਆਪੁ ਨ ਚੀਨਸਿ ਭ੍ਰਮਿ ਭ੍ਰਮਿ ਰੋਵੈ ॥੬॥
Anik jaṯan kar kāl sanṯā▫e.
Maraṇ likẖā▫e mandal mėh ā▫e.
Janam paḏārath ḏubiḏẖā kẖovai.
Āp na cẖīnas bẖaram bẖaram rovai. ||6||
In Essence: Many ways, the fear of death tortures the mortals. (They don’t realize) Destined to die, they come to this world. Being in duality, they lose invaluable life. They do not know themselves (their purpose of coming to this world); therefore, in doubts they cry.
ਕਹਤਉ ਪੜਤਉ ਸੁਣਤਉ ਏਕ ॥
ਧੀਰਜ ਧਰਮੁ ਧਰਣੀਧਰ ਟੇਕ ॥
ਜਤੁ ਸਤੁ ਸੰਜਮੁ ਰਿਦੈ ਸਮਾਏ ॥
ਚਉਥੇ ਪਦ ਕਉ ਜੇ ਮਨੁ ਪਤੀਆਏ ॥੭॥
Kahṯa▫o paṛ▫ṯa▫o suṇṯa▫o ek.
Ḏẖīraj ḏẖaram ḏẖarṇīḏẖar tek.
Jaṯ saṯ sanjam riḏai samā▫e.
Cẖa▫uthe paḏ ka▫o je man paṯī▫ā▫e. ||7||
In Essence: A person who utters, reads and hears the praise of the One Creator, and takes refuge in Him who is the Supporter of the earth, becomes serious and realizes his or her duty. Chastity, purity and self restraint become part of his or her heart. Thus, when a person involves his or her mind with Him, he or she reaches to the fourth state (Where only He is felt and seen, and acknowledgement of gender is disappeared as described above in Vaakas#4).
ਸਾਚੇ ਨਿਰਮਲ ਮੈਲੁ ਨ ਲਾਗੈ ॥
ਗੁਰ ਕੈ ਸਬਦਿ ਭਰਮ ਭਉ ਭਾਗੈ ॥
ਸੂਰਤਿ ਮੂਰਤਿ ਆਦਿ ਅਨੂਪੁ ॥
ਨਾਨਕੁ ਜਾਚੈ ਸਾਚੁ ਸਰੂਪੁ ॥੮॥੧॥
Sācẖe nirmal mail na lāgai.
Gur kai sabaḏ bẖaram bẖa▫o bẖāgai.
Sūraṯ mūraṯ āḏ anūp.
Nānak jācẖai sācẖ sarūp. ||8||1||
In Essence: Through Guru Shabda, all doubts and fears disappear; getting pure through the Eternal Naam, filth of vice doesn’t touch. Nanak begs from the Creator who is incomparably beautiful, and who is eternal.
Through the Shabada quoted above, Guru Nanak Dev prepares an instructional map for his followers to take them to a peak where the mind becomes one with the Satt, the Creator. Every word of Guru Ji is important and should be put in practice. With Guru Ji’s blessings, it is possible to have Akalpurakh’s grace to reach to that peak of Sikhi where a Sikh becomes one with his or her origin –the Creator. It is not the debates on various approach toward the Creator or on other spiritual concepts, or display of robes that can help us but the determination of the seeker to follow the Guru flawlessly and progress on the Guru – path by eradicating duality and doubts. Sometimes, open mind with a little inclination towards the Creator becomes able to leap high in a no time provided only the Guru – guidance is used as a guiding light. If we let the doubts created by mundane thoughts guide us, we will be planning our own failure.
May Akalpurakh bless all of you and me in our following our Guru!
G Singh
