A Story Of Betrayal And Faithfulness (Bara Maha by Fifth Nanak)

(Continues from the last month)

ਵੈਸਾਖਿ ਧੀਰਨਿ ਕਿਉ ਵਾਢੀਆ ਜਿਨਾ ਪ੍ਰੇਮ ਬਿਛੋਹੁ ॥

ਹਰਿ ਸਾਜਨੁ ਪੁਰਖੁ ਵਿਸਾਰਿ ਕੈ ਲਗੀ ਮਾਇਆ ਧੋਹੁ ॥

ਪੁਤ੍ਰ ਕਲਤ੍ਰ ਨ ਸੰਗਿ ਧਨਾ ਹਰਿ ਅਵਿਨਾਸੀ ਓਹੁ ॥

ਪਲਚਿ ਪਲਚਿ ਸਗਲੀ ਮੁਈ ਝੂਠੈ ਧੰਧੈ ਮੋਹੁ ॥

ਇਕਸੁ ਹਰਿ ਕੇ ਨਾਮ ਬਿਨੁ ਅਗੈ ਲਈਅਹਿ ਖੋਹਿ ॥

ਦਯੁ ਵਿਸਾਰਿ ਵਿਗੁਚਣਾ ਪ੍ਰਭ ਬਿਨੁ ਅਵਰੁ ਨ ਕੋਇ ॥

ਪ੍ਰੀਤਮ ਚਰਣੀ ਜੋ ਲਗੇ ਤਿਨ ਕੀ ਨਿਰਮਲ ਸੋਇ ॥

ਨਾਨਕ ਕੀ ਪ੍ਰਭ ਬੇਨਤੀ ਪ੍ਰਭ ਮਿਲਹੁ ਪਰਾਪਤਿ ਹੋਇ ॥

ਵੈਸਾਖੁ ਸੁਹਾਵਾ ਤਾਂ ਲਗੈ ਜਾ ਸੰਤੁ ਭੇਟੈ ਹਰਿ ਸੋਇ ॥੩॥

Vaisākẖ ḏẖīran ki-o vādẖī-ā jinā parem bicẖẖohu.

Har sājan purakẖ visār kai lagī mā-i-ā ḏẖohu.

Puṯar kalṯar na sang ḏẖanā har avināsī oh.

Palacẖ palacẖ saglī mu-ī jẖūṯẖai ḏẖanḏẖai moh.

Ikas har ke nām bin agai la-ī-ah kẖohi.

Ḏa-yu visār vigucẖṇā parabẖ bin avar na ko-e.

Parīṯam cẖarṇī jo lage ṯin kī nirmal so-e.

Nānak kī parabẖ benṯī parabẖ milhu parāpaṯ ho-e.

Vaisākẖ suhāvā ṯāʼn lagai jā sanṯ bẖetai har so-e. ||3||{SGGS-133-134}

In essence: How, those brides, who are separated from their Spouse and who have no love for their Spouse, can have stilled minds in this month of Vaisakh? They, being in the love of the deceitful Maya, have forgotten their dear Ekankar, the all-pervading Spouse. One’s son, wife, and the wealth do not go with one but Ekankar, who is imperishable. The entire world suffers through the false love of Maya affairs. Except Ekankar’s name, all other deeds go in vain. Forgetting the merciful Ekankar brings frustration, and without Him, there is none other (who can help us). Those who are attached to my Beloved have pious glory. Nanak prays humbly: Oh Ekankar! Meet me so that I can get that (glory). The month of Vaisakh becomes pleasing if a Sant unites me with Ekankar. 

            The Guru takes on those who are in love with Maya and who suffer because of that. How a Maya lover can have peace of mind? There is not a chance to get one’s mind stilled by being in love with Maya, because it is the Creator’s love which showers with peace and bliss upon the devotees. Going within to realize who are we will lead to falling in love with Him, because, we are more than the bodies we have. Being align with this thought, the Guru says that the next month Vaisakh is spent in miseries because of the Maya love. Betraying for Maya creates miserable destiny. Understanding the Creator’s presence, within and out, purifies the mind littered with duality. He can be addressed with many names but nothing is out of Him; life force is a simple example of His existing energy from the earth to all the planets. The life itself is a stamp of His existence all over. By disconnecting from that, the mortal remains in quagmire of miseries. The Guru refers to that above.

ਹਰਿ ਜੇਠਿ ਜੁੜੰਦਾ ਲੋੜੀਐ ਜਿਸੁ ਅਗੈ ਸਭਿ ਨਿਵੰਨਿ ॥

ਹਰਿ ਸਜਣ ਦਾਵਣਿ ਲਗਿਆ ਕਿਸੈ ਨ ਦੇਈ ਬੰਨਿ ॥

ਮਾਣਕ ਮੋਤੀ ਨਾਮੁ ਪ੍ਰਭ ਉਨ ਲਗੈ ਨਾਹੀ ਸੰਨਿ ॥

ਰੰਗ ਸਭੇ ਨਾਰਾਇਣੈ ਜੇਤੇ ਮਨਿ ਭਾਵੰਨਿ ॥

ਜੋ ਹਰਿ ਲੋੜੇ ਸੋ ਕਰੇ ਸੋਈ ਜੀਅ ਕਰੰਨਿ ॥

ਜੋ ਪ੍ਰਭਿ ਕੀਤੇ ਆਪਣੇ ਸੇਈ ਕਹੀਅਹਿ ਧੰਨਿ ॥

ਆਪਣ ਲੀਆ ਜੇ ਮਿਲੈ ਵਿਛੁੜਿ ਕਿਉ ਰੋਵੰਨਿ ॥

ਸਾਧੂ ਸੰਗੁ ਪਰਾਪਤੇ ਨਾਨਕ ਰੰਗ ਮਾਣੰਨਿ ॥

ਹਰਿ ਜੇਠੁ ਰੰਗੀਲਾ ਤਿਸੁ ਧਣੀ ਜਿਸ ਕੈ ਭਾਗੁ ਮਥੰਨਿ ॥੪॥

Har jeṯẖ juṛanḏā loṛī-ai jis agai sabẖ nivann.

Har sajaṇ ḏāvaṇ lagi-ā kisai na ḏe-ī bann.

Māṇak moṯī nām parabẖ un lagai nāhī sann.

Rang sabẖe nārā-iṇai jeṯe man bẖāvann.

Jo har loṛe so kare so-ī jī-a karann.

Jo parabẖ kīṯe āpṇe se-ī kahī-ahi ḏẖan.

Āpaṇ lī-ā je milai vicẖẖuṛ ki-o rovann.

Sāḏẖū sang parāpaṯe Nānak rang māṇan.

Har jeṯẖ rangīlā ṯis ḏẖaṇī jis kai bẖāg mathann. ||4||{SGGS-134}

In essence: In the month of Jeth, we should involve with Har to whom all bow. If one gets attached to Har, no one can bind one. Har’s name is like gems and pearls, but no one can steal it. All the acts of the Creator are pleasing. Whatever He likes, He does it and what He wants, the beings do. Blessed are those ones to whom Har has made His own (got closer to Him). If Har were obtained through our efforts, then why would we cry at separation? Oh Nanak! Those ones whom the Guru has met obtain Har and enjoy being close to Him. The month of Jeth month is lovely for that fortunate person, who is destined to be with Har.

            Nothing is obtained or realized without the Creator’s blessings; it is His Will that prevails. When He blesses one, no power can deprive one of His blessings; when He blesses one to be with Him, no one or thing can separate one from Him. One’s own efforts alone cannot help one to be with Him, because through efforts, He is not obtained, and one suffers through His separation. It is the willingness in love with Him that triggers His blessings. He is always there to awaken even all those who are sleep in Maya; however, a little urge, a little love and a feeling of separation from Him turn one toward Him to receive His blessings.

CONTINUES..

A Story Of Betrayal And Faithfulness (Bara Maha by Fifth Nanak)

The most of mortals take refuge in the power of the Creator they visualize to believe in; however, most of the time, their dealing with the Creator remains business type. Dealing with the Creator is not a two-way road; instead it is one way. It is like walking to a path to reach to Him by leaving everything one is attached to behind. First of all, the connection with Him must be secured. And that connection is to believe in the infinite power of the Creator before whom all the lives are literally nothing. The second step is to desire Him in the everyday life while working and dealing in the world. In the bani named “Bara Maha (A composition on twelfth months period)”, fifth Nanak addresses the story of those who believe in Him but without loving Him and of those who live in His love; it is on 133, 134, 135 and 136, SGGS:

ਬਾਰਹ ਮਾਹਾ ਮਾਂਝ ਮਹਲਾ ੫ ਘਰੁ ੪

Bārah māhā māʼnjẖ mėhlā 5 gẖar 4

Bara Maha Maajh, the bani of Fifth Nanak, house fourth.

ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥

Ik-oaʼnkār saṯgur parsāḏ.

There is only One all pervading Creator, who is known with the blessings of the Satiguru.

ਕਿਰਤਿ ਕਰਮ ਕੇ ਵੀਛੁੜੇ ਕਰਿ ਕਿਰਪਾ ਮੇਲਹੁ ਰਾਮ ॥

ਚਾਰਿ ਕੁੰਟ ਦਹ ਦਿਸ ਭ੍ਰਮੇ ਥਕਿ ਆਏ ਪ੍ਰਭ ਕੀ ਸਾਮ ॥

ਧੇਨੁ ਦੁਧੈ ਤੇ ਬਾਹਰੀ ਕਿਤੈ ਨ ਆਵੈ ਕਾਮ ॥

ਜਲ ਬਿਨੁ ਸਾਖ ਕੁਮਲਾਵਤੀ ਉਪਜਹਿ ਨਾਹੀ ਦਾਮ ॥

ਹਰਿ ਨਾਹ ਨ ਮਿਲੀਐ ਸਾਜਨੈ ਕਤ ਪਾਈਐ ਬਿਸਰਾਮ ॥

ਜਿਤੁ ਘਰਿ ਹਰਿ ਕੰਤੁ ਨ ਪ੍ਰਗਟਈ ਭਠਿ ਨਗਰ ਸੇ ਗ੍ਰਾਮ ॥

ਸ੍ਰਬ ਸੀਗਾਰ ਤੰਬੋਲ ਰਸ ਸਣੁ ਦੇਹੀ ਸਭ ਖਾਮ ॥

ਪ੍ਰਭ ਸੁਆਮੀ ਕੰਤ ਵਿਹੂਣੀਆ ਮੀਤ ਸਜਣ ਸਭਿ ਜਾਮ ॥

ਨਾਨਕ ਕੀ ਬੇਨੰਤੀਆ ਕਰਿ ਕਿਰਪਾ ਦੀਜੈ ਨਾਮੁ ॥

ਹਰਿ ਮੇਲਹੁ ਸੁਆਮੀ ਸੰਗਿ ਪ੍ਰਭ ਜਿਸ ਕਾ ਨਿਹਚਲ ਧਾਮ ॥੧॥

Kiraṯ karam ke vīcẖẖuṛe kar kirpā melhu rām.

Cẖār kunt ḏah ḏis bẖarame thak ā-e parabẖ kī sām.

Ḏẖen ḏuḏẖai ṯe bāhrī kiṯai na āvai kām.

Jal bin sākẖ kumlāvaṯī upjahi nāhī ḏām.

Har nāh na milī-ai sājnai kaṯ pā-ī-ai bisrām.

Jiṯ gẖar har kanṯ na pargata-ī bẖaṯẖ nagar se garām.

Sarab sīgār ṯambol ras saṇ ḏehī sabẖ kẖām.

Parabẖ su-āmī kanṯ vihūṇī-ā mīṯ sajaṇ sabẖ jām.

Nānak kī bananṯī-ā kar kirpā ḏījai nām.

Har melhu su-āmī sang parabẖ jis kā nihcẖal ḏẖām. ||1||

In essence: Oh Ekankar! We are separated from you because of our deeds; kindly bestow your grace and unite us with you. After wandering through all directions, we have come to your refuge. (Just as) A cow, without the milk is of no use; without water, the crop withers, and it has no value (we are of no use without you); without meeting our friend and master Ekankar, how can we obtain peace? Those houses or towns (hearts) where Ekankar doesn’t manifest are like furnace. (Without Him) All decorations, betel, and dainties along with the bodies are temporary. All friends are like an enemy without our Spouse (takes away from Him). Nanak supplicates to you. Oh Ekankar! Give me your name as a gift. Unite me with you.

ਚੇਤਿ ਗੋਵਿੰਦੁ ਅਰਾਧੀਐ ਹੋਵੈ ਅਨੰਦੁ ਘਣਾ ॥ 

ਸੰਤ ਜਨਾ ਮਿਲਿ ਪਾਈਐ ਰਸਨਾ ਨਾਮੁ ਭਣਾ ॥

ਜਿਨਿ ਪਾਇਆ ਪ੍ਰਭੁ ਆਪਣਾ ਆਏ ਤਿਸਹਿ ਗਣਾ ॥

ਇਕੁ ਖਿਨੁ ਤਿਸੁ ਬਿਨੁ ਜੀਵਣਾ ਬਿਰਥਾ ਜਨਮੁ ਜਣਾ ॥

ਜਲਿ ਥਲਿ ਮਹੀਅਲਿ ਪੂਰਿਆ ਰਵਿਆ ਵਿਚਿ ਵਣਾ ॥

ਸੋ ਪ੍ਰਭੁ ਚਿਤਿ ਨ ਆਵਈ ਕਿਤੜਾ ਦੁਖੁ ਗਣਾ ॥

ਜਿਨੀ ਰਾਵਿਆ ਸੋ ਪ੍ਰਭੂ ਤਿੰਨਾ ਭਾਗੁ ਮਣਾ ॥

ਹਰਿ ਦਰਸਨ ਕੰਉ ਮਨੁ ਲੋਚਦਾ ਨਾਨਕ ਪਿਆਸ ਮਨਾ ॥

ਚੇਤਿ ਮਿਲਾਏ ਸੋ ਪ੍ਰਭੂ ਤਿਸ ਕੈ ਪਾਇ ਲਗਾ ॥੨॥

Cẖeṯ govinḏ arāḏẖī-ai hovai anand gẖaṇā.

Sanṯ janā mil pā-ī-ai rasnā nām bẖaṇā.

Jin pā-i-ā parabẖ āpṇā ā-e ṯisėh gaṇā.

Ik kẖin ṯis bin jīvṇā birthā janam jaṇā.

Jal thal mahī-al pūri-ā ravi-ā vicẖ vaṇā.

So parabẖ cẖiṯ na āvī kiṯ-ṛā ḏukẖ gaṇā.

Jinī rāvi-ā so parabẖū ṯinnā bẖāg maṇā.

Har ḏarsan kaʼn-u man locẖḏā Nānak pi-ās manā.

Cẖeṯ milā-e so parabẖū ṯis kai pā-e lagā. ||2||

In essence: In the month of Chet, if we contemplate Akalpurakh, we can enjoy great bliss. By meeting His devotees, we get the gift of His name praise. The lives of those persons, who have obtained Akalpurakh, are truly valuable. Living without Akalpurakh for a moment is wastage of life. The pain cannot be measured of those people, who don’t remember the Creator, who is pervading everywhere the water, the land, forests, and the sky; however, those ones, who contemplate Akalpurakh, have great luck. Oh Nanak say: Oh Akalpurakh! My mind longs to have your glimpse and I am thirsty for it. I bow to that person, who unites me with Akalpurakh in this month of Chet.

   Now we see the seeker’s longing for the Creator increasing as the month, Chet, starts; it is a good month only if one loves Him while performing one’s worldly duties; however, those who forget Him while indulging in the Mundane affairs walk on the mines of miseries triggered by Maya in absence of His love.

CONTINUES:..

Hydrotherapy Packs Has The Ability For Internal-Organ Detoxification Without Any Invasion To The Body


wet-sheet-packDESCRIPTION: Pack is a hydrotherapy technique in which the patient is enveloped in a cotton sheet that has been soaked in cold water and almost completely wrung out. The patient undresses and lies down securely wrapped in the wet sheet, with two wool blankets above and below him. The temperature of the water used for the sheets varies, depending on the purpose.

PURPOSE: Sheet pack is used to increase metabolism and circulation and to encourage hyperthermia and sweating. It gives the full body relaxation and toning. The cold application to the skin stimulates a heating response (which continues as the water evaporates).  The greater the area of skin stimulated by cold, the greater the heating reaction.  As the patient responds to the treatment, varied reactions occur including: stimulation, sedation, hyperthermia, and lastly diaphoresis. It is only hydrotherapy which has the ability for internal-organ detoxification without any invasion to the body.

Entire treatment takes 30 minutes to 3 hours. The treatment proceeds through four phases:

The tonic stage

The neutral stagewet-sheet-pack1-jpg

The heating stage

The elimination stage

Hydrotherapy Packs are useful in fever, insomnia, epilepsy, bronchitis, rheumatism, skin diseases and obesity etc.

Disclaimer: This article is for general information about Naturopathy Therapies only. Please consult your doctor before beginning any treatment for a medical condition.

Why Do We Fault At The Guru’s Path?

In the Following shabdas, Guru Nanak elaborates the causes behind the mortals’ spiritual failure. As we need some skills for any job, the Guru points out about those skills that help us in progressing spiritually to become one with the Creator. He starts with the mind, which remains a target of the Maya attractions, which lure it and eventually enslave it forever. Here is the shabda on 222, SGGS:

ਗਉੜੀ ਗੁਆਰੇਰੀ ਮਹਲਾ ੧ ॥

ਨਾ ਮਨੁ ਮਰੈ ਨ ਕਾਰਜੁ ਹੋਇ ॥

ਮਨੁ ਵਸਿ ਦੂਤਾ ਦੁਰਮਤਿ ਦੋਇ ॥ ਮਨੁ ਮਾਨੈ ਗੁਰ ਤੇ ਇਕੁ ਹੋਇ ॥੧॥

Ga-oṛī gu-ārerī mėhlā 1.

Nā man marai na kāraj ho-e.

Man vas ḏūṯā ḏurmaṯ ḏo-e. Man mānai gur ṯe ik ho-e. ||1||

Raag Gaurhi Guareri, the bani of First Nanak.

In essence: Under the influence of evil passions and duality, the mind doesn’t detach itself from Maya; therefore, the goal of praising Akalpurakh remains incomplete; however, when the mind is convinced to get changed through the Guru, it becomes one with the Creator.

        The first step is to focus the mind on the Creator by contemplating on His creation, blessings and power; during this practice, the mind is counseled not to lose its focus on Him by remembering Him with His any name or feeling His all flowing light around. This practice subsides the unstoppable stream of thoughts of the mind eventually.

ਨਿਰਗੁਣ ਰਾਮੁ ਗੁਣਹ ਵਸਿ ਹੋਇ ॥

ਆਪੁ ਨਿਵਾਰਿ ਬੀਚਾਰੇ ਸੋਇ ॥੧॥ ਰਹਾਉ ॥

Nirguṇ rām guṇah vas ho-e.

Āp nivār bīcẖāre so-e. ||1|| Rahā-o.

The formless Ekankar is pleased through the virtues; one should contemplate Him by effacing one’s self-conceit. Pause.

        The word ਵਸਿ/Vas” doesn’t mean “under control,” it means “pleased”. When efforts are done to obtain virtues, Ekankar’s blessings glow in, but to have His blessings, one should get rid of one’s self-conceit. As we walk on our life-road, we encounter many choices of picking on the virtues or the vices. At every chance, if we chose virtues, we get changed totally.

ਮਨੁ ਭੂਲੋ ਬਹੁ ਚਿਤੈ ਵਿਕਾਰੁ ॥

ਮਨੁ ਭੂਲੋ ਸਿਰਿ ਆਵੈ ਭਾਰੁ ॥ ਮਨੁ ਮਾਨੈ ਹਰਿ ਏਕੰਕਾਰੁ ॥੨॥

Man bẖūlo baho cẖiṯai vikār.

Man bẖūlo sir āvai bẖār. Man mānai har ekankār. ||2||

As long as the mind remains astray, it thinks about vice. As long as the mind remains astray, it takes the load of bad deeds. When it is persuaded by Ekankar, it becomes one with Him.

        To be one with Ekankar, one needs to be ready for Him without a slightest doubt in one’s mind. The path to have union with Ekankar is very hard. It has no place for doubts or a divided mind.

ਮਨੁ ਭੂਲੋ ਮਾਇਆ ਘਰਿ ਜਾਇ ॥

ਕਾਮਿ ਬਿਰੂਧਉ ਰਹੈ ਨ ਠਾਇ ॥ ਹਰਿ ਭਜੁ ਪ੍ਰਾਣੀ ਰਸਨ ਰਸਾਇ ॥੩॥

Man bẖūlo mā-i-ā gẖar jā-e.

Kām birūḏẖa-o rahai na ṯẖā-e. Har bẖaj parāṇī rasan rasā-e. ||3||

By going astray, the mind falls for Maya and remains absorbed in lust; therefore, it doesn’t remain stilled. Oh mortal! Remember Har and enjoy His love nectar.

        If the mind is in doubts and it believes in other entity than Har, it will continue chasing Maya. It will remain inclined toward vice; consequently, it can never ever be at peace. It may go one step further to treat the Creator as a toy. It will perform worship with a special technique to demand something in return. It is very important to relate with the Creator in His love

ਗੈਵਰ ਹੈਵਰ ਕੰਚਨ ਸੁਤ ਨਾਰੀ ॥

ਬਹੁ ਚਿੰਤਾ ਪਿੜ ਚਾਲੈ ਹਾਰੀ ॥ ਜੂਐ ਖੇਲਣੁ ਕਾਚੀ ਸਾਰੀ ॥੪॥

Gaivar haivar kancẖan suṯ nārī.

Baho cẖinṯā piṛ cẖālai hārī. Jū-ai kẖelaṇ kācẖī sārī. ||4||

The love (attachment) of elephants, horses, gold, sons, and wife is like a game of gambling. It brings a great deal of anxiety, and the mortal departs from here by losing this game eventually.

        One’s getting entangled in materialistic things and remaining deeply attached to one’s relatives trigger anxieties. Then, instead of going on the path leading to the Creator, one’s mind gets detoured to chase the worldly materialistic things; consequently, it remains unable to devote itself to Har. Unlike Har’s devotees, the Maya lovers’ goal is Maya. And, always they remember Maya. Har’s mercy comes as per the goal one prefers to choose.

ਸੰਪਉ ਸੰਚੀ ਭਏ ਵਿਕਾਰ ॥

ਹਰਖ ਸੋਕ ਉਭੇ ਦਰਵਾਰਿ ॥ ਸੁਖੁ ਸਹਜੇ ਜਪਿ ਰਿਦੈ ਮੁਰਾਰਿ ॥੫॥

Sampa-o sancẖī bẖa-e vikār.

Harakẖ sok ubẖe ḏarvār. Sukẖ sėhje jap riḏai murār. ||5||

One gathers wealth and indulges in vice; one experiences sometimes happiness and sometimes pain. Peace and comfort are obtained by remembering Har in the heart intuitively.

        It is the inclination of the mind toward the Creator that empowers the intuition of realizing Him within. His presence is not realized as long as the mind remains in the duality; therefore, understanding the oneness of the Creator through out His entire creation leads to a state of liberation from the duality.

ਨਦਰਿ ਕਰੇ ਤਾ ਮੇਲਿ ਮਿਲਾਏ ॥

ਗੁਣ ਸੰਗ੍ਰਹਿ ਅਉਗਣ ਸਬਦਿ ਜਲਾਏ ॥ ਗੁਰਮੁਖਿ ਨਾਮੁ ਪਦਾਰਥੁ ਪਾਏ ॥੬॥

Naḏar kare ṯā mel milā-e.

Guṇ sangrahi a-ugaṇ sabaḏ jalā-e. Gurmukẖ nām paḏārath pā-e. ||6||

If Ekankar showers mercy on the mortals, He unites them with Him. Through the Guru’s teachings, they abandon demerits and gather virtues. Thus, they obtain His name-wealth through the Guru.

        The mortal can only do efforts but the final push is in the hands of the Creator according to the Gurbani.

ਬਿਨੁ ਨਾਵੈ ਸਭ ਦੂਖ ਨਿਵਾਸੁ ॥

ਮਨਮੁਖ ਮੂੜ ਮਾਇਆ ਚਿਤ ਵਾਸੁ ॥ ਗੁਰਮੁਖਿ ਗਿਆਨੁ ਧੁਰਿ ਕਰਮਿ ਲਿਖਿਆਸੁ ॥੭॥

Bin nāvai sabẖ ḏūkẖ nivās.

Manmukẖ mūṛ mā-i-ā cẖiṯ vās. Gurmukẖ gi-ān ḏẖur karam likẖi-ās. ||7||

Without Har’s name, the mind-slaves remain in miseries. They remain fixed on Maya. Because of the destiny, the Guru’s followers obtain the divine knowledge (how to remain detached to Maya to be with Har).

        It is Har’s “will” when we long to be with Him, or we let our minds rest at the Maya-deck. It is the destiny of the Guru’s followers to learn how to be with Har.

ਮਨੁ ਚੰਚਲੁ ਧਾਵਤੁ ਫੁਨਿ ਧਾਵੈ ॥ ਸਾਚੇ ਸੂਚੇ ਮੈਲੁ ਨ ਭਾਵੈ ॥

ਨਾਨਕ ਗੁਰਮੁਖਿ ਹਰਿ ਗੁਣ ਗਾਵੈ ॥੮॥੩॥

Man cẖancẖal ḏẖāvaṯ fun ḏẖāvai. Sācẖe sūcẖe mail na bẖāvai.

Nānak gurmukẖ har guṇ gāvai. ||8||3||

The mercurial mind runs after Maya again and again. The pure Akalpurakh doesn’t like the filth of Maya. Oh Nanak! Through the Guru, his follower sings Akalpurakh’s virtues.

        The Guru sums up the idea that Ekankar does not appreciate hypocrisy and indulgence in vice; therefore, one should be pure and honest and through the help of the Guru, one should sing His praise. To merge with Him, one should be free of the Maya-filth. People out there, who boast loudly about their family lineage, sir names, education and establishments or even about their knowledge of the Gurbani, are clearly displaying their conceit that builds a wall between Ekankar and them. There is nothing to learn from them as per the Gurbani. By surrendering to the Guru and Ekankar, one stops making a show of one’s establishments and remembers His name simply; then humbleness blooms in one’s heart.

        The Guru continues telling us how a giddy path we create for ourselves by becoming slaves of anger, conceit, lust and other Maya pursuits in the following shabda on 223, SGGS: 

ਗਉੜੀ ਮਹਲਾ ੧ ॥

ਦੂਜੀ ਮਾਇਆ ਜਗਤ ਚਿਤ ਵਾਸੁ ॥ ਕਾਮ ਕ੍ਰੋਧ ਅਹੰਕਾਰ ਬਿਨਾਸੁ ॥੧॥

Ga-oṛī mėhlā 1.

Ḏūjī mā-i-ā jagaṯ cẖiṯ vās. Kām kroḏẖ ahaʼnkār binās. ||1||

Raag Gaurhi, the bani of First Nanak.

In essence: The heart of the world is in Maya, and because of that, it gets ruined in lust, wrath, and conceit.

        The Maya-entanglements block us from reaching to Har, and the weapons of Maya like conceit, anger, and lust ruin us spiritually. We should also check it out if we are also in the same boat. If we are, do we admit it? Do we believe in it?

        We cannot realize it, because we are into this mess. Some of us deem these entanglements as an important part of their lives forgetting the difference between living in the bonds and living without them. It will be easy to analyze our positions in this context. In other words, by analyzing the situations we are in, we can find out on whose side we are standing. Do we stand by the side of Maya or our Guru? There is a line drawn here: on one side, there is indulgence in Maya and at the other side, there is belief of living life right in this Maya but free from its bonds.

ਦੂਜਾ ਕਉਣੁ ਕਹਾ ਨਹੀ ਕੋਈ ॥ ਸਭ ਮਹਿ ਏਕੁ ਨਿਰੰਜਨੁ ਸੋਈ ॥੧॥ ਰਹਾਉ ॥

Ḏūjā ka-uṇ kahā nahī ko-ī. Sabẖ mėh ek niranjan so-ī. ||1|| Rahā-o.

How can I say there is another one? There is none other than Akalpurakh; only He, the immaculate one, permeates all. Pause.

        Total devoid of the duality is expressed in the above verses.

        Here is the mystery: Akalpurakh is immaculate; He is present in all the beings even though some of them are inflicted with the Maya influences. Another reality about the Creator we need to understand is that there is none other than Him regardless the claims made by people of different ideologies about His being away from His Creation. First Nanak has expressed His presence in His creation in very beautiful way, let us have a look on that too here; it is on 411, SGGS, Asa Mehla 1:

ਜਲ ਮਹਿ ਉਪਜੈ ਜਲ ਤੇ ਦੂਰਿ ॥ ਜਲ ਮਹਿ ਜੋਤਿ ਰਹਿਆ ਭਰਪੂਰਿ ॥

ਕਿਸੁ ਨੇੜੈ ਕਿਸੁ ਆਖਾ ਦੂਰਿ ॥ ਨਿਧਿ ਗੁਣ ਗਾਵਾ ਦੇਖਿ ਹਦੂਰਿ ॥੭॥ 

Jal mėh upjai jal ṯe ḏūr. Jal mėh joṯ rahi-ā bẖarpūr.

Kis neṛai kis ākẖā ḏūr.

Niḏẖ guṇ gāvā ḏekẖ haḏūr. ||7|| {SGGS-411}

In essence: The light of the Sun (or the moon) shines in the pool of water, but in reality, the Sun remains very far away; in the same way, the light of Ekankar permeates His creation. I cannot tell to whom He is close or from whom He is far away (His presence is in all); however, beholding Ekankar, who is a treasure of virtues, very much present in all, I sing His praise.

        Some interpreters refer to “lotus” while interpreting the above verses, but that doesn’t sound right in the context of “Jal te duur-far away from water” because the lotus remains in the water, at least the existence of lotus is not separated from the water. So I agree with Dr. Sahib Singh’s interpretation that refers to the light of the Moon (it could be of the Sun too).

       Let us continue with the shabda on 223, SGGS.

ਦੂਜੀ ਦੁਰਮਤਿ ਆਖੈ ਦੋਇ ॥ ਆਵੈ ਜਾਇ ਮਰਿ ਦੂਜਾ ਹੋਇ ॥੨॥

Ḏūjī ḏurmaṯ ākẖai ḏo-e. Āvai jā-e mar ḏūjā ho-e. ||2||

It is the bad-intellect that causes the mortal to say that Akalpurakh’s creation is separate from Him; because of that bad thinking, the mortal comes and goes and remains separated (from Him).

        Above, it is made clear that those ones, who think that the Creator is totally separate from His creation, are in the duality. It is the duality or faith in other than the Creator that puts the mortal on a wrong path. To understand the above idea, let’s understand the word, “ਦੋਇ/Doe”. It is explained in the following:

ਧਰਣਿ ਗਗਨ ਨਹ ਦੇਖਉ ਦੋਇ ॥ ਨਾਰੀ ਪੁਰਖ ਸਬਾਈ ਲੋਇ ॥੩॥

Ḏẖaraṇ gagan nah ḏekẖ-a-u ḏo-e. Nārī purakẖ sabā-ī lo-e. ||3||

I don’t see any other than Him on the earth or in the sky; Akalpurakh permeates the women, the men, and the entire universe.

ਰਵਿ ਸਸਿ ਦੇਖਉ ਦੀਪਕ ਉਜਿਆਲਾ ॥ ਸਰਬ ਨਿਰੰਤਰਿ ਪ੍ਰੀਤਮੁ ਬਾਲਾ ॥੪॥

Rav sas ḏekẖ-a-u ḏīpak uji-ālā. Sarab niranṯar parīṯam bālā. ||4||

I see the light of the Sun and the Moon, but I see the young (ever fresh and evergreen) beloved Akalpurakh present in all.

        Throughout this Shabda, the Guru keeps identifying Him in all: everything and everywhere. His part, the life energy/force is in us and all over.

ਕਰਿ ਕਿਰਪਾ ਮੇਰਾ ਚਿਤੁ ਲਾਇਆ ॥ ਸਤਿਗੁਰਿ ਮੋ ਕਉ ਏਕੁ ਬੁਝਾਇਆ ॥੫॥

Kar kirpā merā cẖiṯ lā-i-ā. Saṯgur mo ka-o ek bujẖā-i-ā. ||5||

As Ekankar has showered mercy on me, I am attached to Him, and I have realized Him through the Satiguru.

ਏਕੁ ਨਿਰੰਜਨੁ ਗੁਰਮੁਖਿ ਜਾਤਾ ॥ ਦੂਜਾ ਮਾਰਿ ਸਬਦਿ ਪਛਾਤਾ ॥੬॥

Ėk niranjan gurmukẖ jāṯā. Ḏūjā mār sabaḏ pacẖẖāṯā. ||6||

Through the Guru Ekankar, the immaculate one, is known and the concept of “two” (the Creation is away from Him) is eradicated.

ਏਕੋ ਹੁਕਮੁ ਵਰਤੈ ਸਭ ਲੋਈ ॥ ਏਕਸੁ ਤੇ ਸਭ ਓਪਤਿ ਹੋਈ ॥੭॥

Ėko hukam varṯai sabẖ lo-ī. Ėkas ṯe sabẖ opaṯ ho-ī. ||7||

Alone Har’s ordinance is prevalent in all the worlds, and from Him, all have emanated.

ਰਾਹ ਦੋਵੈ ਖਸਮੁ ਏਕੋ ਜਾਣੁ ॥ ਗੁਰ ਕੈ ਸਬਦਿ ਹੁਕਮੁ ਪਛਾਣੁ ॥੮॥

Rāh ḏovai kẖasam eko jāṇ. Gur kai sabaḏ hukam pacẖẖāṇ. ||8||

There are two ways: the worldly way and the spiritual way. The master of both ways is Akalpurakh (both ways do exist as per His “will”); through the Guru’s shabda, understand Akalpurakh’s ordinance of both ways.

ਸਗਲ ਰੂਪ ਵਰਨ ਮਨ ਮਾਹੀ ॥ ਕਹੁ ਨਾਨਕ ਏਕੋ ਸਾਲਾਹੀ ॥੯॥੫॥

Sagal rūp varan man māhī. Kaho Nānak eko sālāhī. ||9||5||

Oh Nanak! Say this: I praise only Akalpurakh, who is in the all forms, castes, and the minds of all (because there is no other than Him in all, period).

       Once the mystery of the duality created by the Maya attractions is understood, the seeker jumps into a pool of liberation where no one other is seen separate from the Creator. One also understands that the duality appears just because of various forms that are in existence in His show; however, it is His oneness that truly exists. The sense of the duality which one feels disappears as the sense of His oneness with His creation is truly realized. Then as the Gurbani advises, one realizes that by living like a guest in the world, one remains in bliss forever.

Wishes

Gurdeep Singh

 

How Often We Waste Our Lives Ignorantly!

  In “Vaar (Ballad) Majh Kee”, First Nanak advises the seeker how one wastes one’s life by indulging in cultural and Maya pursuits by ignoring the all powerful and all pervading Creator. He starts on 242, SGGS with the so called “blessed fortunes, supernatural powers and luxurious life style” and deems all of them as a cause of the total wastage of life without indulging in His love impeccably.  Let us ponder over his given thoughts to tread on a right path. In the below Slok, he says that the real living is to live being in love with the Creator:

ਮ; ੧ ਸਲੋਕੁ ॥
ਸੋ ਜੀਵਿਆ ਜਿਸੁ ਮਨਿ ਵਸਿਆ ਸੋਇ ॥ ਨਾਨਕ ਅਵਰੁ ਨ ਜੀਵੈ ਕੋਇ ॥
ਜੇ ਜੀਵੈ ਪਤਿ ਲਥੀ ਜਾਇ ॥ ਸਭੁ ਹਰਾਮੁ ਜੇਤਾ ਕਿਛੁ ਖਾਇ ॥
ਰਾਜਿ ਰੰਗੁ ਮਾਲਿ ਰੰਗੁ ॥ ਰੰਗਿ ਰਤਾ ਨਚੈ ਨੰਗੁ ॥
ਨਾਨਕ ਠਗਿਆ ਮੁਠਾ ਜਾਇ ॥ ਵਿਣੁ ਨਾਵੈ ਪਤਿ ਗਇਆ ਗਵਾਇ ॥੧॥

Mėhlā 1 salok.

So jīvi-ā jis man vasi-ā so-e. Nānak avar na jīvai ko-e.

Je jīvai paṯ lathī jā-e. Sabẖ harām jeṯā kicẖẖ kẖā-e.

Rāj rang māl rang. Rang raṯā nacẖai nang.

Nānak ṯẖagi-ā muṯẖā jā-e. Viṇ nāvai paṯ ga-i-ā gavā-e. ||1||

Slok of First Nanak.

In essence: Oh Nanak! Only that person in whose heart Akalpurakh abides has lived really; otherwise, no one really lives. If anyone lives without Akalpurakh, he/she departs from here by losing his/her honor. Such a person what eats is deemed as unearned. Drenched in power and wealth, one just shamelessly dances. Oh Nanak! Such a person is beguiled and defrauded. Without Akalpurakh’s name, one departs losing one’s honor.

          Now the Guru questions our indulgence in temporary pleasures that leads us into circles that keep detouring us from our real home of peace; this kind of living remains empty of the eternal bliss that is obtained by living in His love:

ਮ; ੧ ॥
ਕਿਆ ਖਾਧੈ ਕਿਆ ਪੈਧੈ ਹੋਇ ॥ ਜਾ ਮਨਿ ਨਾਹੀ ਸਚਾ ਸੋਇ ॥
ਕਿਆ ਮੇਵਾ ਕਿਆ ਘਿਉ ਗੁੜੁ ਮਿਠਾ ਕਿਆ ਮੈਦਾ ਕਿਆ ਮਾਸੁ ॥
ਕਿਆ ਕਪੜੁ ਕਿਆ ਸੇਜ ਸੁਖਾਲੀ ਕੀਜਹਿ ਭੋਗ ਬਿਲਾਸ ॥
ਕਿਆ ਲਸਕਰ ਕਿਆ ਨੇਬ ਖਵਾਸੀ ਆਵੈ ਮਹਲੀ ਵਾਸੁ ॥
ਨਾਨਕ ਸਚੇ ਨਾਮ ਵਿਣੁ ਸਭੇ ਟੋਲ ਵਿਣਾਸੁ ॥੨॥

Mėhlā 1.

Ki-ā kẖāḏẖai ki-ā paiḏẖai ho-e. Jā man nāhī sacẖā so-e.

Ki-ā mevā ki-ā gẖi-o guṛ miṯẖā ki-ā maiḏā ki-ā mās.

Ki-ā kapaṛ ki-ā sej sukẖālī kījėh bẖog bilās.

Ki-ā laskar ki-ā neb kẖavāsī āvai mahlī vās.

Nānak sacẖe nām viṇ sabẖe tol viṇās. ||2||

The bani of First Nanak.

In essence: What else eating and dressing achieve if Ekankar doesn’t abide in one’s mind? So what if one enjoys fruits, ghee (purified butter), sweet molasses, fine flour, and meat? What is the value of the attire, the comfortable couch to fulfill sexual urges and reveling (without His name)? What is the use of army, mace-bearers, servants, and dwelling in mansions? Oh Nanak! Except Ekankar’s name, the entire paraphernalia is perishable.

          Most of us are indulged in Maya pleasures while heading toward the virtual end; however, a few will listen to the Guru and get changed:

ਪਵੜੀ ॥
ਜਾਤੀ ਦੈ ਕਿਆ ਹਥਿ ਸਚੁ ਪਰਖੀਐ ॥ ਮਹੁਰਾ ਹੋਵੈ ਹਥਿ ਮਰੀਐ ਚਖੀਐ ॥
ਸਚੇ ਕੀ ਸਿਰਕਾਰ ਜੁਗੁ ਜੁਗੁ ਜਾਣੀਐ ॥ ਹੁਕਮੁ ਮੰਨੇ ਸਿਰਦਾਰੁ ਦਰਿ ਦੀਬਾਣੀਐ ॥
ਫੁਰਮਾਨੀ ਹੈ ਕਾਰ ਖਸਮਿ ਪਠਾਇਆ ॥ ਤਬਲਬਾਜ ਬੀਚਾਰ ਸਬਦਿ ਸੁਣਾਇਆ ॥
ਇਕਿ ਹੋਏ ਅਸਵਾਰ ਇਕਨਾ ਸਾਖਤੀ ॥ ਇਕਨੀ ਬਧੇ ਭਾਰ ਇਕਨਾ ਤਾਖਤੀ ॥੧੦॥

Pavṛī.

Jāṯī ḏai ki-ā hath sacẖ parkẖī-ai.

Mahurā hovai hath marī-ai cẖakẖī-ai.

Sacẖe kī sirkār jug jug jāṇī-ai. Hukam manne sirḏār ḏar ḏībāṇī-ai.

Furmānī hai kār kẖasam paṯẖā-i-ā. Ŧabalbāj bīcẖār sabaḏ suṇā-i-ā.

Ik ho-e asvār iknā sākẖ-ṯī. Iknī baḏẖe bẖār iknā ṯākẖ-ṯī. ||10||

Stanza.

In essence: (In Akalpurakh’s presence) Belonging to high caste holds no value, because Akalpurakh assesses righteousness only. If one has poison (pride), one dies by tasting it (pride of high cast is just like poison). Akalpurakh’s rule has been known in force throughout all ages. Only those ones who obey His ordinance are honored. The Master has brought the mortal to obey His ordinance without complaining. The Guru has honked this message of obeying His ordinance. Hearing the Guru’s message, some have taken the path; some have started preparing; some have gotten their bundles ready and some have ridden on (by hearing the Guru Messages, many start changing slowly, some get serious and some start preparing their minds to join the Guru’s path).

          In the following Slok, the Guru gives an analogy through which he suggests that by remaining attached to the Creator, we will certainly be saved:

ਸਲੋਕੁ ਮ; ੧ ॥
ਜਾ ਪਕਾ ਤਾ ਕਟਿਆ ਰਹੀ ਸੁ ਪਲਰਿ ਵਾੜਿ ॥
ਸਣੁ ਕੀਸਾਰਾ ਚਿਥਿਆ ਕਣੁ ਲਇਆ ਤਨੁ ਝਾੜਿ ॥
ਦੁਇ ਪੁੜ ਚਕੀ ਜੋੜਿ ਕੈ ਪੀਸਣ ਆਇ ਬਹਿਠੁ ॥
ਜੋ ਦਰਿ ਰਹੇ ਸੁ ਉਬਰੇ ਨਾਨਕ ਅਜਬੁ ਡਿਠੁ ॥੧॥

Salok mėhlā 1.

Jā pakā ṯā kati-ā rahī so palar vāṛ.

Saṇ kīsārā cẖithi-ā kaṇ la-i-ā ṯan jẖāṛ.

Ḏu-e puṛ cẖakī joṛ kai pīsaṇ ā-e bahiṯẖ.

Jo ḏar rahe so ubre Nānak ajab diṯẖ. ||1||

Slok of First Nanak.

In essence: When the crop is ripe, it is cut down, and the straw and hedge only remain behind. The crop is thrashed and the corn is separated. We sit to grind it with quern-stones. Oh Nanak! I have seen a wonderful thing that the corn-seeds, which remain attached to the central axle, are saved (It means: Maya is grinding all the beings, but those who remain attached to Akalpurakh, are saved).

          In the following, by giving an analogy of sugarcane, the Guru addresses the sweet pleasures that eventually lead us to miseries and pains:

ਮ; ੧ ॥
ਵੇਖੁ ਜਿ ਮਿਠਾ ਕਟਿਆ ਕਟਿ ਕੁਟਿ ਬਧਾ ਪਾਇ ॥
ਖੁੰਢਾ ਅੰਦਰਿ ਰਖਿ ਕੈ ਦੇਨਿ ਸੁ ਮਲ ਸਜਾਇ ॥
ਰਸੁ ਕਸੁ ਟਟਰਿ ਪਾਈਐ ਤਪੈ ਤੈ ਵਿਲਲਾਇ ॥
ਭੀ ਸੋ ਫੋਗੁ ਸਮਾਲੀਐ ਦਿਚੈ ਅਗਿ ਜਾਲਾਇ ॥
ਨਾਨਕ ਮਿਠੈ ਪਤਰੀਐ ਵੇਖਹੁ ਲੋਕਾ ਆਇ ॥੨॥( ੧੪੨-੧੪੩)

Mėhlā 1.

Vekẖ jė miṯẖā kati-ā kat kut baḏẖā pā-e.

Kẖundẖā anḏar rakẖ kai ḏen so mal sajā-e.

Ras kas tatar pā-ī-ai ṯapai ṯai villā-e.

Bẖī so fog samālī-ai ḏicẖai ag jālā-e.

Nānak miṯẖai paṯrī-ai vekẖhu lokā ā-e. ||2||

The bani of First Nanak.

In essence: When sugarcane is ripe fully, it is cut down, cleaned, and chopped. Then it is bound in bundles. It is placed in wooden pressing machine and crushed (as if punishment was served). Extracted juice is put in the cauldron; it appears groaning as it burns. Empty crushed cane is kept for the fire. Oh Nanak say this: See Oh people! Because of the sweetness, how sugarcane goes through miseries (Application is on the attractive aspect of Maya that keeps one glued to it; consequently, it becomes cause of one’s all miseries).

          In the follow, the Guru pities upon those who forget the Creator; in Maya pleasures, they suffer everyday because of their forgetfulness about the Creator who provides everything:

ਪਵੜੀ ॥
ਇਕਨਾ ਮਰਣੁ ਨ ਚਿਤਿ ਆਸ ਘਣੇਰਿਆ ॥ ਮਰਿ ਮਰਿ ਜੰਮਹਿ ਨਿਤ ਕਿਸੈ ਨ ਕੇਰਿਆ ॥
ਆਪਨੜੈ ਮਨਿ ਚਿਤਿ ਕਹਨਿ ਚੰਗੇਰਿਆ ॥ ਜਮਰਾਜੈ ਨਿਤ ਨਿਤ ਮਨਮੁਖ ਹੇਰਿਆ ॥
ਮਨਮੁਖ ਲੂਣ ਹਾਰਾਮ ਕਿਆ ਨ ਜਾਣਿਆ ॥ ਬਧੇ ਕਰਨਿ ਸਲਾਮ ਖਸਮ ਨ ਭਾਣਿਆ ॥
ਸਚੁ ਮਿਲੈ ਮੁਖਿ ਨਾਮੁ ਸਾਹਿਬ ਭਾਵਸੀ ॥ ਕਰਸਨਿ ਤਖਤਿ ਸਲਾਮੁ ਲਿਖਿਆ ਪਾਵਸੀ ॥੧੧॥

Pavṛī.

Iknā maraṇ na cẖiṯ ās gẖaṇeri-ā. Mar mar jamėh niṯ kisai na keri-ā.

Āpnaṛai man cẖiṯ kahan cẖangeri-ā.

Jamrājai niṯ niṯ manmukẖ heri-ā.

Manmukẖ lūṇ hārām ki-ā na jāṇi-ā.

Baḏẖe karan salām kẖasam na bẖāṇi-ā.

Sacẖ milai mukẖ nām sāhib bẖāvsī.

Karsan ṯakẖaṯ salām likẖi-ā pāvsī. ||11||

Stanza.

In essence: Some people don’t remember the death and entertain their too many hopes. Every day they die and live (means: they endure miseries of anxiety) and do not become friends of any one. According to their own thinking, they are very good. The fear of death stalks them always. The mind-slaves remain ungrateful. They do not acknowledge good things done to them (because hoping more and more is their motto of life). They bow to Akalpurakh under compulsion and it is not pleasing to the Master, Akalpurakh. Those ones who have obtained Him praise His name; they salute Him and He likes them. Such a chance is obtained as per the destiny.

          The last two verses are interpreted by the interpreters differently; however, I think, in the end, the Guru talks about those hypocrites, who bow to the Creator in fear without any sincerity; the Guru says that Akalpurakh likes those, who praise His name in utter sincerity. When such sincere devotees salute Akalpurakh, they get reward, but such status is obtained as per one’s destiny. This way, I agree with Bhai Veer Singh only.

          In the following, the Guru shows us how to get out of the quagmire of Maya pursuits by getting connected to our Creator through various examples:

ਮ; ੧ ॥
ਕੈਹਾ ਕੰਚਨੁ ਤੁਟੈ ਸਾਰੁ ॥ ਅਗਨੀ ਗੰਢੁ ਪਾਏ ਲੋਹਾਰੁ ॥ ਗੋਰੀ ਸੇਤੀ ਤੁਟੈ ਭਤਾਰੁ ॥
ਪੁਤੀ ਗੰਢੁ 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॥

Mėhlā 1.

Kaihā kancẖan ṯutai sār. Agnī gandẖ pā-e lohār.

Gorī seṯī ṯutai bẖaṯār. Puṯīʼn gandẖ pavai sansār.

Rājā mangai ḏiṯai gandẖ pā-e. Bẖukẖi-ā gandẖ pavai jā kẖā-e.

Kālā gandẖ naḏī-ā mīh jẖol. Gandẖ parīṯī miṯẖe bol.

Beḏā gandẖ bole sacẖ ko-e. Mu-i-ā gandẖ nekī saṯ ho-e.

Ėṯ gandẖ varṯai sansār. Mūrakẖ gandẖ pavai muhi mār.

Nānak ākẖai ehu bīcẖār. Sifṯī gandẖ pavai ḏarbār. ||2||

The bani of First Nanak.

In essence: When something of 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.

In essence, the Guru guides us:

ਪਉੜੀ ॥
ਪੂਰੇ ਗੁਰ ਕੀ ਕਾਰ ਕਰਮਿ ਕਮਾਈਐ ॥ ਗੁਰਮਤੀ ਆਪੁ ਗਵਾਇ ਨਾਮੁ ਧਿਆਈਐ ॥
ਦੂਜੀ ਕਾਰੈ ਲਗਿ ਜਨਮੁ ਗਵਾਈਐ ॥ ਵਿਣੁ ਨਾਵੈ ਸਭ ਵਿਸੁ ਪੈਝੈ ਖਾਈਐ ॥
ਸਚਾ ਸਬਦੁ ਸਾਲਾਹਿ ਸਚਿ ਸਮਾਈਐ ॥
ਵਿਣੁ ਸਤਿਗੁਰੁ ਸੇਵੇ ਨਾਹੀ ਸੁਖਿ ਨਿਵਾਸੁ ਫਿਰਿ ਫਿਰਿ ਆਈਐ ॥
ਦੁਨੀਆ ਖੋਟੀ ਰਾਸਿ ਕੂੜੁ ਕਮਾਈਐ ॥
                  ਨਾਨਕ ਸਚੁ ਖਰਾ ਸਾਲਾਹਿ ਪਤਿ ਸਿਉ ਜਾਈਐ ॥੧੪॥ (੧੪੪-੧੪੫)

Pa-oṛī.

Pūre gur kī kār karam kamā-ī-ai. Gurmaṯī āp gavā-e nām ḏẖi-ā-ī-ai.

Ḏūjī kārai lag janam gavā-ī-ai. Viṇ nāvai sabẖ vis paijẖai kẖā-ī-ai.

Sacẖā sabaḏ sālāhi sacẖ samā-ī-ai.

Viṇ saṯgur seve nāhī sukẖ nivās fir fir ā-ī-ai.

Ḏunī-ā kẖotī rās kūṛ kamā-ī-ai.

Nānak sacẖ kẖarā sālāhi paṯ si-o jā-ī-ai. ||14||

Stanza.

In essence: Only with Akalpurakh’s grace, the perfect Guru is followed, and with the Guru’s guidance, self-conceit is eradicated by meditating on Akalpurakh’s name. By indulging in others affairs (by ignoring His name), one wastes life in vain. Without His name, whatever eaten and worn are harmful. By praising the true Shabda, one merges with the eternal Creator. Without serving the Satiguru, one doesn’t settle in peace and keeps coming and going repeatedly. The love for the world is a false capital. Indulging in it is practicing falsehood. Oh Nanak! By singing the praises of the eternal Creator, one departs from here with honor. 

          The Guru’s guidance/shabda has been introduced; now it depends on us if we follow our “will” or “His will”. When options are given to us, it is our responsibility to choose the option the Guru gives to us by recommending it highly.

Wishes

Gurdeep Singh

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Guru Nanak In His Own Words book by S. Gurdeep Singh

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