GURSOCH-The Gurbani Connection

As The Divine Knowledge Dawns In

By G.Singh in GURBANI ARTICLES

Bhagat Ramanand Ji

In Sri Guru Granth Sahib, it is very clearly stated that one who realizes the true Guru’s teachings also realizes Akalpurakh, the Creator of everything what is seen or beyond. Following the Guru truly leads to that state of mind where the Creator is seen all over, and then limited and narrow thoughts are replaced with universal thoughts. One’s conceit melts into humility; consequently, ingenuity in positive manners, adherent to spirituality, blossoms within. In that realm, one rejects debased creeds outright. The following shabda is by Bhagat Ramanand on 1195, Sri Guru Granth Sahib. Let us see how he looks at the world and the Creator:

ਰਾਮਾਨੰਦ ਜੀ ਘਰੁ ੧

Raamaanand jee ghar 1

The bani of Bhagat Ramanand, house first

ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥

Ik-oaⁿkaar satgur parsaad.

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

ਕਤ ਜਾਈਐ ਰੇ ਘਰ ਲਾਗੋ ਰੰਗੁ ॥
ਮੇਰਾ ਚਿਤੁ ਨ ਚਲੈ ਮਨੁ ਭਇਓ ਪੰਗੁ ॥੧॥ ਰਹਾਉ ॥

Kat jaa-ee-ai ray ghar laago rang.

Mayraa chit na chalai man bha-i-o pang. ||1|| rahaa-o.

In essence: Oh brother! Where should I go? Now I have obtained bliss within (means: I don’t need to go any place; I am attuned to Prabh within and I am in bliss)?My mind doesn’t waver; now it has stilled within (cripple means stilled and focused at Him) Pause

In the above verses, Bhagat Ramanand is sharing the plight of his stabled and calm mind. Now, he elaborates on that in the following verses:

ਏਕ ਦਿਵਸ ਮਨ ਭਈ ਉਮੰਗ ॥
ਘਸਿ ਚੰਦਨ ਚੋਆ ਬਹੁ ਸੁਗੰਧ ॥

Ayk divas man bha-ee umang.

Ghas chandan cho-aa baho suganDh.

One day, my mind welled up with a desire; I took ground-sandalwood, distilled aloe-wood and other perfumes;

ਪੂਜਨ ਚਾਲੀ ਬ੍ਰਹਮ ਠਾਇ ॥

ਸੋ ਬ੍ਰਹਮੁ ਬਤਾਇਓ ਗੁਰ ਮਨ ਹੀ ਮਾਹਿ ॥੧॥

Poojan chaalee barahm thaa-ay.

So barahm bataa-i-o gur man hee maahi. ||1||

I went to the temple (place said to be of Braham/the Creator) to worship; however, the Guru has told me that Brahm is actually abiding within.

A miracle has occurred as his Guru has explained him how to see Akalpurakh within, and he sees Him, but what he sees out there when he took some stuff necessary to worship the Creator was something different? He sees stones and water there; that is all. There is no chance of realization of Akalpurakh by performing worship of that kind; that is what he means.

ਜਹਾ ਜਾਈਐ ਤਹ ਜਲ ਪਖਾਨ ॥

ਤੂ ਪੂਰਿ ਰਹਿਓ ਹੈ ਸਭ ਸਮਾਨ ॥

Jahaa jaa-ee-ai tah jal pakhaan.

Too poor rahi-o hai sabh samaan.

Wherever we go to search Akalpurakh, we find water or stones. Oh Prabh! You are permeating all equally.

Now he explains what is there in the worship-places, but he addresses Akalpurakh that your abode is not there but in every heart. You are present not only at special places but everywhere. Bhagat Ramanand opens up about his already done studies of the old scriptures, and he also suggests wisely about the presence of the Creator within the body. He beautifully says that if Akalpurakh is not within, only then we need to go such places specially established for Akalpurakh by some people.

ਬੇਦ ਪੁਰਾਨ ਸਭ ਦੇਖੇ ਜੋਇ ॥

ਊਹਾਂ ਤਉ ਜਾਈਐ ਜਉ ਈਹਾਂ ਨ ਹੋਇ ॥੨॥

Bayd puraan sabh daykhay jo-ay.

Oohaaⁿ ta-o jaa-ee-ai ja-o eehaa^N na ho-ay. ||2||

I have searched all the Vedas and the Puranas; we should go to those pilgrimage-places (or other temples) if Prabh is not here (When He is here within us, why should we go to other places?).

What the crowd does is an act of blind faith; a sheep leads the entire group and none of the group knows to where that sheep is leading. Bhagat Ramanand thanks his Guru, who has pulled him out of the crowd and made him realize the infinite Creator within.

ਸਤਿਗੁਰ ਮੈ ਬਲਿਹਾਰੀ ਤੋਰ ॥

ਜਿਨਿ ਸਕਲ ਬਿਕਲ ਭ੍ਰਮ ਕਾਟੇ ਮੋਰ ॥

Satgur mai balihaaree tor.

Jin sakal bikal bharam kaatay mor.

I sacrifice to my Satiguru, who has eradicated my hard doubts.

Now he shares his experience with us and tells us that we should concentrate on that Akalpurakh, who resides within us, but this fact is understood and felt through the Guru’s teachings only. Add to it, the Guru’s teachings also eliminate one’s doubts that lead one to perform useless rituals and rites.

ਰਾਮਾਨੰਦ ਸੁਆਮੀ ਰਮਤ ਬ੍ਰਹਮ ॥

ਗੁਰ ਕਾ ਸਬਦੁ ਕਾਟੈ ਕੋਟਿ ਕਰਮ ॥੩॥੧॥

Raamaanand su-aamee ramat barahm.

Gur kaa sabad kaatai kot karam. ||3||1||

The Master of Ramanand pervades everywhere, and the Guru‘s shabda eradicates the effect of millions of done deeds.

Bhagat Ramanand has explained what he has thought and experienced after realizing his Guru’s guidance about the Creator; however, a person, who is just a beginner, fails to utilize Bhagat Namanand’s advice fully; here let me quote a shabda by First Nanak, who goes in detail about what Bhagat Ramanand is trying to say. The Guru’s shabda is on 877, Sri Guru Granth Sahib:

ਰਾਮਕਲੀ ਮਹਲਾ ੧ ॥

Raamkalee mehlaa 1.

Raag Ramkali, the bani of First Nanak

ਜਿਤੁ ਦਰਿ ਵਸਹਿ ਕਵਨੁ ਦਰੁ ਕਹੀਐ ਦਰਾ ਭੀਤਰਿ ਦਰੁ ਕਵਨੁ ਲਹੈ ॥

ਜਿਸੁ ਦਰ ਕਾਰਣਿ ਫਿਰਾ ਉਦਾਸੀ ਸੋ ਦਰੁ ਕੋਈ ਆਇ ਕਹੈ ॥੧॥

Jit dar vaseh kavan dar kahee-ai daraa bheetar dar kavan lahai.

Jis dar kaaran firaa udaasee so dar ko-ee aa-ay kahai. ||1||

In essence: Where is that place where Prabh lives and who can find that place? Is there anyone, who can tell me about that place for which I have turned sadly (in pain of separation).

Now look at the goal? The mind is sad for Prabh’s union, and in that state of mind, longing to meet Prabh is at its peak. Just as Ramanand longed to see Him and left for a temple to worship Him. The Guru answers the above stated questions, just stay with the process of the idea he is conveying:

ਕਿਨ ਬਿਧਿ ਸਾਗਰੁ ਤਰੀਐ ॥

ਜੀਵਤਿਆ ਨਹ ਮਰੀਐ ॥੧॥ ਰਹਾਉ ॥

Kin bidh saagar taree-ai.

Jeevti-aa nah maree-ai. ||1|| rahaa-o.

How this worldly Ocean can be swum across? While being alive, one cannot die. Pause.

Being alive, we cannot die, right? The Guru explains how one can die being alive. “die/detached”, this expression is repeatedly used in Sri Guru Granth Sahib; therefore, it must be understood. First, the Guru explains the cause of our failure to envision Prabh; then in the verses number 4 below, he defines how we can die while alive.

We live in this world totally enveloped in the three modes of Maya; to become detached is not that easy; however, the Guru guides us through that path. To realize Him within about which Bhagat Ramanand has explained in his shabda, the Guru shows a path, and to tread on that path, we need to do something instead of merely performing rituals and visiting religious places.

The Guru defines why we remain separate from the Creator; in simple words, how we are locked out is expressed below; a spiritual secret is revealed; please follow the idea:

ਦੁਖੁ ਦਰਵਾਜਾ ਰੋਹੁ ਰਖਵਾਲਾ ਆਸਾ ਅੰਦੇਸਾ ਦੁਇ ਪਟ ਜੜੇ ॥
ਮਾਇਆ ਜਲੁ ਖਾਈ ਪਾਣੀ ਘਰੁ ਬਾਧਿਆ ਸਤ ਕੈ ਆਸਣਿ ਪੁਰਖੁ ਰਹੈ ॥੨॥

Dukh darvaajaa rohu rakhvaalaa aasaa andaysaa du-ay pat jarhay.

Maa-i-aa jal khaa-ee paanee ghar baaDhi-aa sat kai aasan purakh rahai. ||2||

In essence: Pain is the door and wrath guards it; two shutters of that door are made of hope and anxiety. Close by it, is the moat of the Maya-water (the worldly materialistic attachments), which has seized the house; there between Akalpurakh abides in.

Bhagat Ramanand’s Guru counseled him and he realized Akalpurakh within, because he sincerely did what his Guru asked him to do without playing any mind-games. Now our Guru guides us in the same manner; let us see if we can do that after obeying and following our Guru.

To cross the above stated blockage, the first step is to overcome pain and wrath by accepting Prabh’s ordinance (Hukam; in Jap Ji the Guru says: ਨਾਨਕ ਹੁਕਮੈ ਜੇ ਬੁਝੈ ਤ ਹਉਮੈ ਕਹੈ ਨ ਕੋਇ ॥੨॥ Naanak hukmai jay bujhai ta ha-umai kahai na ko-ay. ||2|| In essence: Nanak says if Prabh’s ordinance (how He plays His show through the natural laws and beyond) is understood, there will be no conceit.

Pains come when conceit is there and Prabh’s ordinance is taken as per ones’ own “convenience”.

ਕਿੰਤੇ ਨਾਮਾ ਅੰਤੁ ਨ ਜਾਣਿਆ ਤੁਮ ਸਰਿ ਨਾਹੀ ਅਵਰੁ ਹਰੇ ॥
ਊਚਾ ਨਹੀ ਕਹਣਾ ਮਨ ਮਹਿ ਰਹਣਾ ਆਪੇ ਜਾਣੈ ਆਪਿ ਕਰੇ ॥੩॥

Kintay naamaa ant na jaani-aa tum sar naahee avar haray.

Oochaa nahee kahnaa man meh rahnaa aapay jaanai aap karay. ||3||

In essence: “Oh Prabh! You have numerous names, but none of them explains you fully, and none is equal to you”. There is no need to say loudly what we go through, because Prabh knows all and He does everything.

We, the Guru followers, should take whatever comes, good or bad, to us without any complain. Prabh’s laws are already there and everything is subject to these laws; therefore, bewailing or bickering limits us to self-torturing.

Understanding Prabh’s infinity and ordinance is another technique that goes along with the efforts we talked about earlier regarding envisioning Prabh. It is very important to realize His infinity. None is equal to Him; none should be compared to Him. His ordinance should be accepted as it comes by. No word can express His ordinance either (ਹੁਕਮੁ ਨ ਕਹਿਆ ਜਾਈ ॥ hukam na kahi-aa jaa-ee.: His ordinance cannot be expressed, Jap Ji) Some people are stuck with one name given to Him; as stated earlier, the Guru questions that too, because no name can express Him fully. No wonder in the Gurbani, Har is addressed with so many names. Trying to limit Har’s infinity with one name is sheer ignorance. Prabh knows whatever comes to the minds of the all beings; such is His power as per the Gurbani. Prabh’s devotees don’t call Him loudly, because they don’t think Him far away. In the next verses, the Guru also gives us a reason of our failure to realize Har.Please read on:

ਜਬ ਆਸਾ ਅੰਦੇਸਾ ਤਬ ਹੀ ਕਿਉ ਕਰਿ ਏਕੁ ਕਹੈ ॥
ਆਸਾ ਭੀਤਰਿ ਰਹੈ ਨਿਰਾਸਾ ਤਉ ਨਾਨਕ ਏਕੁ ਮਿਲੈ ॥੪॥

Jab aasaa andaysaa tab hee ki-o kar ayk kahai.

Aasaa bheetar rahai niraasaa ta-o naanak ayk milai. ||4||

In essence: As long as there are desires (hopes) and anxieties in the mortal, he cannot praise Akalpurakh. Oh Nanak! Akalpurakh is met if one, while living in this world of hopes, remains indifferent to them.

In the above verses the answer of “how one can die while being alive’ is given.

ਇਨ ਬਿਧਿ ਸਾਗਰੁ ਤਰੀਐ ॥

ਜੀਵਤਿਆ ਇਉ ਮਰੀਐ ॥੧॥ ਰਹਾਉ ਦੂਜਾ ॥੩॥

In bidh saagar taree-ai.

Jeevti-aa i-o maree-ai. ||1|| rahaa-o doojaa. ||3||

In essence: This is the way, the worldly ocean is swum across and one can die/ become detached while alive. (Second Pause) .

The idea expressed above about “to die while alive” is taken often in wrong sense. The Guru is addressing the priority in context of meeting Prabh; the hopes trigger conceit and deep attachments; therefore, they must go. To put it in simple words, it is like working hard to pass an exam, but never ever to worry about any failure or success in the exam. It sounds strange to “Sansarrees/ who are not involved in spiritual goals,” but for Har’s devotees, it is a big leap toward obeying Har’s ordinance by overcoming hopes and conceit. As our hopes take over us, our anxieties start storming in us; then, to concentrate on Har becomes impossible. To gain that concentration, the hopes must go, because they are there to create anxiety. Even if they are materialized, conceit can explode because of the success. To put it another way, we should just keep working and trying to rise above these hopes or worries.

The key to destroy the door (as expressed in the above verses) along with its lock is given in a form of advice through which the moat, which deprives us of seeing Har, is also well explained above. Let’s understand it in a different way. If someone praises us, make sure that the act that brought the praise is credited to Akalpurakh or the Guru instead of feeding our own conceit.If someone criticizes us, we make sure that it is also taken as a part of Har’s blessings instead of reacting against it. Bhagat Kabir loudly asks people to slander him, why? He knows that their slandering is meaningless. First Nanak also in Raag Parbhati expresses the same idea. He thinks, if the slandering gives them happiness, let them have it, because his need of self-praise is gone. The pain that can come from slandering ceases to exist, because “self-conceit” is gone. To destroy that door and the moat, the self-conceit and the hopes must be destroyed. If they are present in our minds, the door along with the lock and the moat will remain there till we die. By becoming indifferent to the influences of Maya, Har’s vision becomes inevitable.

Whatever the enlightened ones see, they deem that as a part of Har, and they feel Har’s presence within and outside. They work without worrying or hoping about the results so that the results should not affect them.I doubt, anyone in the History has ever expressed Prabh’s presence so clearly within us and laid out a step-by-step procedure to have Prabh’s vision like First Nanak has in the above Shabda.

Humbly

G Singh

Praising Inexpressible Almighty!

By G.Singh in GURBANI ARTICLES

The path that leads to Akalpurakh is said to be difficult because our own conceit and conceptions tainted with Maya-influences, do not align with this path, Guru Guidance starts with eliminating “self-conceit” to follow this path. The following Guru Shabada, “ Tu Sultaan..” describes His Infinity that is inexpressible; a few words that can define our limited world are not enough for that task. Guru starts with just one example how often we fall short of praising His virtues. Then Guru lays out a ground to express Akalpurakh with the capability we are blessed with. Guru also continues stating His immense power while offering all his heart to the Creator like a sold slave, No claim of this pious deed of praising Him is stated but His kind nature is beautified by declaring the soul His slave because it only belongs to Him. A prayer is offered in the same way in Raag Sorath, by Fifth Nanak on 631 SGGS, please read that prayer before proceeding with the Shabada to understand more how our relationships with Him are looked in Gurmat.

ਪ੍ਰਭ ਜੀਉ ਖਸਮਾਨਾ ਕਰਿ ਪਿਆਰੇ ॥

ਬੁਰੇ ਭਲੇ ਹਮ ਥਾਰੇ ॥ ਰਹਾਉ ॥

Parabẖ jī▫o kẖasmānā kar pi▫āre.

Bure bẖale ham thāre. Rahā▫o.

In Essence: Oh Beloved Prabh! Take us under your protection, whether we are good or bad, we belong to you only. (Pause)

ਖਸਮਾਨਾ = ਖਸਮ ਵਾਲਾ ਫ਼ਰਜ਼। ਥਾਰੇ = ਤੇਰੇ।ਰਹਾਉ।

ਹੇ ਪਿਆਰੇ ਪ੍ਰਭੂ ਜੀ! (ਤੂੰ ਸਾਡਾ ਖਸਮ ਹੈਂ) ਖਸਮ ਵਾਲਾ ਫ਼ਰਜ਼ ਪੂਰਾ ਕਰ। (ਚਾਹੇ ਅਸੀ) ਭੈੜੇ ਹਾਂ (ਚਾਹੇ ਅਸੀ) ਚੰਗੇ ਹਾਂ, ਅਸੀਂ ਤੇਰੇ ਹੀ ਹਾਂ (ਸਾਡੇ ਵਿਕਾਰਾਂ ਦੇ ਬੰਧਨ ਕੱਟ ਦੇ)।ਰਹਾਉ।

In the following Shabada First Nanak expresses the relations we truly have with Him and, the efforts we put there to praise Him which may not be complete. In the last Vaakas, the heart that is fallen for Him is shown making efforts to be worthy of Him with its limits and then humbly it is supplicated to have His grace. Let’s now take our mind with Guru to implant the same sincere feelings in our hearts as Guru puts in this Shabada.

ਰਾਗੁ ਬਿਲਾਵਲੁ ਮਹਲਾ ੧ ਚਉਪਦੇ ਘਰੁ ੧ ॥

Rāg bilāval mėhlā 1 cẖa▫upḏe gẖar 1

Raag Bilawal First Nanak, House 1

ਰਾਗ ਬਿਲਾਵਲੁ, ਘਰ ੧ ਵਿੱਚ ਗੁਰੂ ਨਾਨਕਦੇਵ ਜੀ ਦੀ ਚਾਰ-ਬੰਦਾਂ ਵਾਲੀ ਬਾਣੀ।

ਤੂ ਸੁਲਤਾਨੁ ਕਹਾ ਹਉ ਮੀਆ ਤੇਰੀ ਕਵਨ ਵਡਾਈ ॥

ਜੋ ਤੂ ਦੇਹਿ ਸੁ ਕਹਾ ਸੁਆਮੀ ਮੈ ਮੂਰਖ ਕਹਣੁ ਨ ਜਾਈ ॥੧॥

Ŧū sulṯān kahā ha▫o mī▫ā ṯerī kavan vadā▫ī.

Jo ṯū ḏėh so kahā su▫āmī mai mūrakẖ kahaṇ na jā▫ī. ||1||

In Essence: You are a Sovereign and I call you a chief, how it can express your greatness? Actually as per your given ability, I praise you Master otherwise how an ignorant like me can praise you?

If really we are interested to know the Creator, we must understand how Guru Nanak expresses about himself before the Creator, look at the words he uses and then declares them as incomplete to express His power and infinity. Above Vaakas Guru States that all the words we use to praise Him, actually fall short of expressing Him. The Master is a way beyond these words, Guru keeps telling why he tries to praise Him with so much limits, Guru further gives the reason of it by saying it is done because Akalpurakh gives that ability to a person, So this ability must be used to praise Him: however, that doesn’t mean that ability is really enough to express His limitless virtues. Isn’t funny when people claim to praise Him and seek recognition of that praise! How shallow they sound after listening to Guru about the Inexpressible Prabh. Remember, to fall in love with Him needs the elimination of our conceit, that idea is fortified by Guru by telling that we are insignificant before Him, all our wisdom is restricted with limits, and it is His mercy that we get gifted with an ability to express Him.

ਕਹਾ ਹਉ = ਮੈਂ ਆਖਦਾ ਹਾਂ। ਕਵਨ ਵਡਾਈ = ਕੋਈ ਵਡਿਆਈ ਨਹੀਂ। ਕਹਾ = ਮੈਂ ਆਖਦਾ ਹਾਂ।੧।

ਹੇ ਪ੍ਰਭੂ! ਤੇਰੀ ਸਿਫ਼ਤਿ-ਸਾਲਾਹ ਕਰ ਕੇ ਮੈਂ ਤੇਰੀ ਵਡਿਆਈ ਨਹੀਂ ਕਰ ਰਿਹਾ, (ਇਹ ਤਾਂ ਇਉਂ ਹੀ ਹੈ ਕਿ) ਤੂੰ ਬਾਦਸ਼ਾਹ ਹੈਂ, ਤੇ ਮੈਂ ਤੈਨੂੰ ਮੀਆਂ ਆਖ ਰਿਹਾ ਹਾਂ। (ਪਰ ਇਤਨੀ ਕੁ ਸਿਫ਼ਤਿ-ਸਾਲਾਹ ਕਰਨੀ ਮੇਰੀ ਆਪਣੀ ਸਮਰੱਥਾ ਨਹੀਂ ਹੈ) ਹੇ ਮਾਲਕ-ਪ੍ਰਭੂ! (ਸਿਫ਼ਤਿ-ਸਾਲਾਹ ਕਰਨ ਦਾ) ਜਿਤਨਾ ਕੁ ਬਲ ਤੂੰ ਦੇਂਦਾ ਹੈਂ ਮੈਂ ਉਤਨਾ ਕੁ ਤੇਰੇ ਗੁਣ ਆਖ ਲੈਂਦਾ ਹਾਂ। ਮੈਂ ਅੰਞਾਣ ਪਾਸੋਂ ਤੇਰੇ ਗੁਣ ਬਿਆਨ ਨਹੀਂ ਹੋ ਸਕਦੇ।੧।

ਤੇਰੇ ਗੁਣ ਗਾਵਾ ਦੇਹਿ ਬੁਝਾਈ ॥

ਜੈਸੇ ਸਚ ਮਹਿ ਰਹਉ ਰਜਾਈ ॥੧॥ ਰਹਾਉ ॥

Ŧere guṇ gāvā ḏėh bujẖā▫ī.

Jaise sacẖ mėh raha▫o rajā▫ī. ||1|| rahā▫o.

In Essence: Eternal Prabh! Bless me with an understanding of you so that I can sing your praises to remain imbued with you and live according to your Will.

Here Guru ji offers a prayer to the Infinite Master to bless him with an understanding of Him so that His praise can be sung in a way that the mind learns to remain imbued with Him and to follow His Will. Ability to praise Him, falling in love with Him and learning to live according to his will, only come with His blessings, so prayer is offered here in this regard.

ਗਾਵਾ = ਮੈਂ ਗਾਵਾਂ। ਬੁਝਾਈ = ਸਮਝ, ਅਕਲ। ਜੈਸੇ = ਜਿਸ ਤਰ੍ਹਾਂ, ਤਾਂ ਜੋ। ਰਹਉ = ਮੈਂ ਟਿਕਿਆ ਰਹਾਂ। ਰਜਾਈ = ਹੇ ਰਜ਼ਾ ਦੇ ਮਾਲਕ-ਪ੍ਰਭੂ!।੧।ਰਹਾਉ।

ਹੇ ਰਜ਼ਾ ਦੇ ਮਾਲਕ-ਪ੍ਰਭੂ! ਤੂੰ ਸਦਾ ਕਾਇਮ ਰਹਿਣ ਵਾਲਾ ਹੈਂ। ਮੈਨੂੰ (ਅਜੇਹੀ) ਸਮਝ ਬਖ਼ਸ਼ ਕਿ ਮੈਂ ਤੇਰੀ ਸਿਫ਼ਤਿ-ਸਾਲਾਹ ਕਰ ਸਕਾਂ, ਤੇ, ਸਿਫ਼ਤਿ-ਸਾਲਾਹ ਦੀ ਬਰਕਤਿ ਨਾਲ ਮੈਂ ਤੇਰੇ (ਚਰਨਾਂ) ਵਿਚ ਟਿਕਿਆ ਰਹਿ ਸਕਾਂ।੧।ਰਹਾਉ।

ਜੋ ਕਿਛੁ ਹੋਆ ਸਭੁ ਕਿਛੁ ਤੁਝ ਤੇ ਤੇਰੀ ਸਭ ਅਸਨਾਈ ॥

ਤੇਰਾ ਅੰਤੁ ਨ ਜਾਣਾ ਮੇਰੇ ਸਾਹਿਬ ਮੈ ਅੰਧੁਲੇ ਕਿਆ ਚਤੁਰਾਈ ॥੨॥

Jo kicẖẖ ho▫ā sabẖ kicẖẖ ṯujẖ ṯe ṯerī sabẖ asnā▫ī.

Ŧerā anṯ na jāṇā mere sāhib mai anḏẖule ki▫ā cẖaṯurā▫ī. ||2||

In Essence: Whatever has come to existence, it has come from you and it displays all your greatness. Oh My Master, I do not know your limits, I am like a blind man with limits, what wisdom I have that can be helpful to praise you in full( I don’t have that!).

This is the divine understanding Guru ji shares with his followers, all that is visible or invisible, come from Him, He is the source of all that, the Master is beyond limits and how we who are ignorant of His infinity can play with such divine subject through our cleverness with so many limitations. He is Incomprehensible; to claim to have Him expressed in full is an act of sheer stupidity. Utter humility takes over the mind once it falls for Akalpurakh.

ਤੁਝ ਤੇ = ਤੈਥੋਂ। ਅਸਨਾਈ = ਨਾਈ, ਵਡਿਆਈ {‘ਸ੍ਨਾ’ ਅਰਬੀ ਲਫ਼ਜ਼ ਹੈ, ਅਰਥ ਹੈ ‘ਵਡਿਆਈ’}। {ਨੋਟ: ਜਦੋਂ ਕਿਸੇ ਲਫ਼ਜ਼ ਦੇ ਸ਼ੁਰੂ ਵਿਚ ਦੋ ਜੁੜਵੇਂ ਅੱਖਰ ਹੋਣ ਜਿਨ੍ਹਾਂ ਵਿਚ ਪਹਿਲਾ ਅੱਖਰ ‘ਸ’ ਹੋਵੇ, ਤਾਂ ਪੰਜਾਬੀ-ਉਚਾਰਨ ਵਿਚ ਉਹਨਾਂ ਦੋਹਾਂ ਅੱਖਰਾਂ ਨੂੰ ਵਖ ਵਖ ਕਰ ਕੇ ‘ਸ’ ਦੇ ਪਹਿਲਾਂ ‘ਅ’ ਵਰਤ ਲਈਦਾ ਹੈ। ਜਾਂ, ‘ਸ’ ਉਡਾ ਹੀ ਦੇਈਦਾ ਹੈ; ਜਿਵੇਂ: (स्थान) ਸਾਨ = ਅਸਥਾਨ, ਥਾਨ। (स्तम्भ) ਸ੍ਤੰਭ = ਅਸਥੰਭ, ਥੰਭ, ਥੰਮ੍ਹ੍ਹ। (स्टेशन) ਸ੍ਟੇਸ਼ਨ = ਅਸਟੇਸ਼ਨ, ਟੇਸ਼ਨ। (स्ना) ਸ੍ਨਾ = ਅਸਨਾਈ, ਨਾਈ (ਅਰਬੀ ਲਫ਼ਜ਼)}।।੨।

ਇਹ ਜਿਤਨਾ ਕੁ ਜਗਤ ਬਣਿਆ ਹੋਇਆ ਹੈ ਇਹ ਸਾਰਾ ਤੈਥੋਂ ਹੀ ਬਣਿਆ ਹੈ, ਇਹ ਸਾਰੀ ਤੇਰੀ ਹੀ ਬਜ਼ੁਰਗੀ ਹੈ। ਹੇ ਮਾਲਕ-ਪ੍ਰਭੂ! ਮੈਂ ਤੇਰੇ ਗੁਣਾਂ ਦਾ ਅੰਤ ਨਹੀਂ ਜਾਣ ਸਕਦਾ। ਮੈਂ ਅੰਨ੍ਹਾ ਹਾਂ (ਤੁੱਛ-ਅਕਲ ਹਾਂ) ਮੇਰੇ ਵਿਚ ਕੋਈ ਐਸੀ ਸਿਆਣਪ ਨਹੀਂ ਹੈ (ਕਿ ਮੈਂ ਤੇਰੇ ਗੁਣਾਂ ਦਾ ਅੰਤ ਜਾਣ ਸਕਾਂ।੨।

ਕਿਆ ਹਉ ਕਥੀ ਕਥੇ ਕਥਿ ਦੇਖਾ ਮੈ ਅਕਥੁ ਨ ਕਥਨਾ ਜਾਈ ॥

ਜੋ ਤੁਧੁ ਭਾਵੈ ਸੋਈ ਆਖਾ ਤਿਲੁ ਤੇਰੀ ਵਡਿਆਈ ॥੩॥

Ki▫ā ha▫o kathī kathe kath ḏekẖā mai akath na kathnā jā▫ī.

Jo ṯuḏẖ bẖāvai so▫ī ākẖā ṯil ṯerī vadi▫ā▫ī. ||3||

In Essence: I cannot express your virtues! When I try to do so, I come to know that you are Inexpressible, so I cannot express you oh Inexpressible One. I say what pleases you (as per your Will) but it is an iota of your greatness.

Akalpurakh is inexpressible and infinite therefore it is just not possible to express Him, still His devotees express Him but what they say is as per His Will. Is what they express complete? Certainly not, Guru Ji says that it is just a little expression of His limitless virtues; Guru ji stresses this fact in these pious Vaakas. It becomes laughable when any one claims to express Him completely or rightful way. Guru Ji also says that whatever is expressed in His praise is not enough because He possesses limitless virtues.

ਹਉ = ਮੈਂ। ਕਥੀ = ਮੈਂ ਬਿਆਨ ਕਰਾਂ। ਕਥੇ ਕਥਿ = ਕਥਿ ਕਥਿ, ਕਥ ਕੇ ਕਥ ਕੇ। ਦੇਖਾ = ਮੈਂ ਵੇਖਦਾ ਹਾਂ। ਅਕਥੁ = ਜਿਸ ਦੇ ਗੁਣ ਕਹੇ ਨ ਜਾ ਸਕਣ। ਤਿਲੁ = ਰਤਾ ਕੁ।੩।

ਮੈਂ ਤੇਰੇ ਗੁਣ ਬਿਲਕੁਲ ਨਹੀਂ ਕਹਿ ਸਕਦਾ। ਤੇਰੇ ਗੁਣ ਆਖ ਆਖ ਕੇ ਜਦੋਂ ਮੈਂ ਵੇਖਦਾ ਹਾਂ (ਤਾਂ ਮੈਨੂੰ ਸਮਝ ਪੈਂਦੀ ਹੈ ਕਿ) ਤੇਰਾ ਸਰੂਪ ਬਿਆਨ ਤੋਂ ਪਰੇ ਹੈ, ਮੈਂ ਬਿਆਨ ਕਰਨ ਜੋਗਾ ਨਹੀਂ ਹਾਂ। ਤੇਰੀ ਰਤਾ ਮਾਤ੍ਰ ਵਡਿਆਈ ਭੀ ਜੇਹੜੀ ਮੈਂ ਆਖਦਾ ਹਾਂ ਉਹੀ ਆਖਦਾ ਹਾਂ ਜੋ ਤੈਨੂੰ ਭਾਉਂਦੀ ਹੈ (ਭਾਵ, ਜਿਤਨੀ ਕੁ ਤੂੰ ਬਿਆਨ ਕਰਨ ਲਈ ਆਪ ਹੀ ਸਮਝ ਦੇਂਦਾ ਹੈਂ)।੩।

ਏਤੇ ਕੂਕਰ ਹਉ ਬੇਗਾਨਾ ਭਉਕਾ ਇਸੁ ਤਨ ਤਾਈ ॥

ਭਗਤਿ ਹੀਣੁ ਨਾਨਕੁ ਜੇ ਹੋਇਗਾ ਤਾ ਖਸਮੈ ਨਾਉ ਨ ਜਾਈ ॥੪॥੧॥

Ėṯe kūkar ha▫o begānā bẖa▫ukā is ṯan ṯā▫ī.

Bẖagaṯ hīṇ Nānak je ho▫igā ṯā kẖasmai nā▫o na jā▫ī. ||4||1||

In Essence: I am like an outsider dog among so many dogs and I bark like it(I praise you) to save myself (from all dogs like conceit, anger, greed, lust and attachment), even if Nanak lacks your true devotion, still you are his Master and he will bear the Name of His Master [ hope oh Prabh ! You will save your slave who wants to sing your virtues but cannot do it fully as your virtues are limitless. A Prayer is offered again]

Above in the first Vaaka, Guru expresses double edged application, it means like many others, he too ignorantly praises Akalpurakh who could not be praised enough; it also means that like a an outsider dog, he praises Him to save himself from the dogs like conceit, greed, anger and lust. Again Guru brings the thought about His being Inexpressible; however, he continues praising Him to save himself from primal forces that hinder his efforts. Even if in this effort, his devotion is not exceptional, he prays Akalpurakh to have His mercy on him because after all he is His slave and bears His name. This is an exceptionally wonderful idea expressed in context of infinity of the Creator; it also displays a heart pining for Him without conceit. Guru also advises us that Prabh should be praised even if it is not possible to express His virtues because we literally belong to Him, He is our Master and our prayers should be offered to Him to have mercy to enable us to praise Him as much we can.

ਏਤੇ = ਇਤਨੇ, ਅਨੇਕਾਂ। ਕੂਕਰ = ਕੁੱਤੇ, ਕਾਮਾਦਿਕ ਵਿਕਾਰ। ਬੇਗਾਨਾ = ਓਪਰਾ। ਭਉਕਾ = ਮੈਂ ਭੌਂਕਦਾ ਹਾਂ। ਇਸੁ ਤਨ ਤਾਈ = ਇਸ ਸਰੀਰ ਨੂੰ ਬਚਾਣ ਵਾਸਤੇ। ਖਸਮੈ ਨਾਉ = ਖਸਮ ਦਾ ਨਾਮ, ਖਸਮ ਦੀ ਬਜ਼ੁਰਗੀ, ਖਸਮ ਦੀ ਵਡਿਆਈ। ਨ ਜਾਈ = ਦੂਰ ਨਹੀਂ ਹੋ ਸਕਦੀ।੪।

(ਹੇ ਪ੍ਰਭੂ! ਇਥੇ ਕਾਮਾਦਿਕ) ਅਨੇਕਾਂ ਕੁੱਤੇ ਹਨ, ਮੈਂ (ਇਹਨਾਂ ਵਿਚ) ਓਪਰਾ (ਆ ਫਸਿਆ) ਹਾਂ, (ਜਿਤਨੀ ਕੁ ਤੇਰੀ ਸਿਫ਼ਤਿ-ਸਾਲਾਹ ਕਰਦਾ ਹਾਂ ਉਹ ਭੀ ਮੈਂ) ਆਪਣੇ ਇਸ ਸਰੀਰ ਨੂੰ (ਕਾਮਾਦਿਕ ਕੁੱਤਿਆਂ ਤੋਂ ਬਚਾਣ ਲਈ ਭੌਂਕਦਾ ਹੀ ਹਾਂ, ਜਿਵੇਂ ਓਪਰਾ ਕੁੱਤਾ ਵੈਰੀ ਕੁੱਤਿਆਂ ਤੋਂ ਬਚਣ ਲਈ ਭੌਂਕਦਾ ਹੈ)। (ਮੈਨੂੰ ਇਹ ਧਰਵਾਸ ਹੈ ਕਿ) ਜੇ (ਤੇਰਾ ਦਾਸ) ਨਾਨਕ ਭਗਤੀ ਤੋਂ ਸੱਖਣਾ ਹੈ (ਤਾਂ ਭੀ ਤੂੰ ਮੇਰੇ ਸਿਰ ਤੇ ਰਾਖਾ ਖਸਮ ਹੈਂ, ਤੇ ਤੈਂ) ਖਸਮ ਦੀ ਇਹ ਸੋਭਾ ਦੂਰ ਨਹੀਂ ਹੋ ਗਈ (ਕਿ ਤੂੰ ਮੁੱਢ ਕਦੀਮਾਂ ਤੋਂ ਸਰਨ ਆਏ ਦੀ ਸਹੈਤਾ ਕਰਦਾ ਆਇਆ ਹੈਂ)।੪।੧।

❀ ਨੋਟ: ਕੋਈ ਓਪਰਾ ਕੁੱਤਾ ਕਿਸੇ ਪਿੰਡ ਵਿਚ ਚਲਾ ਜਾਏ, ਤਾਂ ਉਥੋਂ ਦੇ ਸਾਰੇ ਕੁੱਤੇ ਰਲ ਕੇ ਉਸ ਨੂੰ ਵੱਢਣ ਪੈਂਦੇ ਹਨ। ਉਹ ਵਿਚਾਰਾ ਆਪਣੇ ਆਪ ਨੂੰ ਉਹਨਾਂ ਤੋਂ ਬਚਾਣ ਲਈ ਮਾੜਾ ਮਾੜਾ ਭੌਂਕਦਾ ਹੈ। ਇਹ ਦ੍ਰਿਸ਼ਟਾਂਤ ਦੇ ਕੇ ਸਤਿਗੁਰੂ ਜੀ ਆਖਦੇ ਹਨ ਕਿ ਇਸ ਓਪਰੇ ਜਗਤ ਵਿਚ ਮੈਂ ਇਕੱਲਾ ਹਾਂ ਤੇ ਕਾਮਾਦਿਕ ਅਨੇਕਾਂ ਕੁੱਤੇ ਮੈਨੂੰ ਵੱਢਣ ਪੈ ਰਹੇ ਹਨ। ਇਹਨਾਂ ਤੋਂ ਬਚਣ ਲਈ ਮੈਂ ਤੇਰੇ ਦਰ ਤੇ ਤਰਲੇ ਲੈ ਰਿਹਾ ਹਾਂ, ਜਿਵੇਂ ਉਹ ਓਪਰਾ ਕੁੱਤਾ ਦੂਜੇ ਕੁੱਤਿਆਂ ਤੋਂ ਬਚਣ ਲਈ ਭੌਂਕਦਾ ਹੈ।੪।

The whole Shabada answers all those questions according to which if He is Inexpressible, how His praise can be done, if He is not seen, how He can be expressed. Guru takes his followers from those questions to the solution of problems stated in those questions. First of all, He is of course Inexpressible; still He can be expressed with whatever the ability He gives to us. Though the words we use to praise His virtues are not enough but it doesn’t mean we shouldn’t praise Him. Guru further stresses that literally He is our Master, He knows about us and our longing to praise Him, He will certainly acknowledge our prayers therefore we should keep praying to have His grace to accept our devotion which we don’t know if it is perfect.

NOTE: Interpretation in Punjabi is by Dr. Sahib Singh Ji

Concept Of Ekkankaar In Japji Sahib

By G.Singh in GURBANI ARTICLES

If someone is only interested in playing with the words, I doubt, he or she will ever address in serious way the message Guru Nanak wants to convey in JapJi (through out Sri Guru Granth Sahib), Sri Guru Granth Sahib is not a story of enlightened ones or rules and laws of this faith to control human souls but a detailed description of the beloved Creator for whom, enlightened ones fell for and in that love, they reacted towards prevailed religious practices of various faiths in their times. So we need to start to understand the Creator with whom the enlightened Gurus and Bhagatas fell in love. Guru Nanak’s point of views about the Creator, is deemed as the basis of His identity in Gurmat, no wonder this short or full version[in the beginning of Jap Ji] about His identity, is used in the beginning of every Shabada and specially named Bani. Since ideas about Him and about other numerous prevailed religious practices, are linked to Him, He must be defined at least through the words that can express the Inexpressible to some extent as per their (words) limits. Let’s try to understand that description of Him by Guru Nanak

ੴ ਸਤਿ ਨਾਮੁ ਕਰਤਾ ਪੁਰਖੁ ਨਿਰਭਉ ਨਿਰਵੈਰੁ ਅਕਾਲ ਮੂਰਤਿ ਅਜੂਨੀ ਸੈਭੰ ਗੁਰ ਪ੍ਰਸਾਦਿ ॥

Ik▫oaŉkār saṯ nām karṯā purakẖ nirbẖa▫o nirvair akāl mūraṯ ajūnī saibẖaŉ gur parsāḏ.

ੴ, Before Guru Nanak, there was “ONkaar” it was indeed used for the Creator but Guru Nanak used ” ੧” with Onkaar, it consists of two parts, first is, ”Om” and the second is “Kaar”, OM has been used for the Creator, it has been also used in Gurbani as “the beginning”(1061 SGGS) “Kaar” is described by Bhai Veer Singh Ji as “only one special”[Sri Guru Granth Sahib Kosh-51], Dr Sahib Singh Ji describes it as,” equally pervading”. Here Guru Nanak adds “,੧”, means, “one”, in simple words as per Guru Nanak,” Akalpurakh is the only one who pervades all over equally”, Guru Nanak further calls Him “an existing reality” by using the word,” ਸਤਿ ਨਾਮੁ Naam”, here it represents the Creator and all the name given to Him. Gurus and Bhagatas call Him with numerous names; many of such names were attached to exceptional personalities of the History of India and other lands; that is why they all stress on calling Him as “all pervading” to separate Him from all others who bore these names[ for example on 436 and 469 SGGS]

“ਸਤਿ” conveys many kinds of meanings like “true, charity, good deeds etc and all pervading reality ” it depends in what context it is used, here it is used with “Naam” obviously it is about Him, therefore its meaning has more depth here, “Satt” originates from Sanskrit word”, Sattya” which means that who/which has existence(Dr Sahib Singh) and this existence is, “all pervading truth”(Bhai Veer Singh Ji), so it means “Akalpurakh is an existing reality not a myth”

“ਕਰਤਾ ਪੁਰਖੁ”, it has two words, “ਕਰਤਾ” means creator, ਪੁਰਖੁ is used most of the times for a man but it is also used for “supreme Soul”, in Bhagwat Gaeta and Raghuwansh, it is used for “soul”(Dr SSJi), In Sri Guru Granth Sahib, it is used for “all pervading soul/light”(SGGS 291). Now look, here how does Guru Nanak stress on Akalpurakh’s “being active as a creator”, after that, next follow His qualities known but not seen often in humans and these qualities are very important to obtain to envision Him, this fact is repeatedly elaborated in various Shabadas in Sri Guru Granth Sahib.

“ ਨਿਰਭਉ ਨਿਰਵੈਰੁ “.ਨਿਰਭਉ means fearless, means the Creator has no fear of any one. ਨਿਰਵੈਰੁ, means the one who doesn’t hold any kind of grudge or animosity against any one. As He is the Creator of all, why should He fear from any one, and as He is an active creator of all, good and evil, why He should keep grudge or animosity against any one, after all, the total creation is His own in which He permeates. His devotees earn these qualities through meditating on Him in utter sincere love with His grace, when one chooses to side with the fearless Creator who is without animosity, one must become like Him in one’s behavior. Guru further describes His eternity.

“ਅਕਾਲ ਮੂਰਤਿ ” . ਅਕਾਲ means beyond times, ਮੂਰਤਿ means “form”, so it means His form is beyond times, this is also further described in first sloka of “Jap Ji”, it is stressed that never ever, the Creator dies as mortals do, time has no effect on Him, why? Its answer is expressed in the next word.

“ਅਜੂਨੀ ਸੈਭੰ ” . ਅਜੂਨੀ, means beyond birth. Whoever takes birth has to die period; however, Akalpurakh is beyond times because He doesn’t take birth. If that is the case, how did He come into existence? This question, Guru Nanak answers in the word, “ਸੈਭੰ” which means “ He exists from His own- self or light”, so there is nothing that He came from into existence as we do from father and mother, or a pot from soil and water. This word dispels all illusions created about His existence.

As stated above, He is “all pervading Creator ਕਰਤਾ ਪੁਰਖੁ . Who pervades all over, cannot be in only one body or a place, period. When the enlightened ones and His true devotees are addressed as “Him”, it is simply about His obvious manifestation in them that proves them totally unique like Him from the rest of the population. In whoever He manifests, is worth to have extreme reverence because that enlightened one has obtained numerous virtues including of His virtues as “being beyond fear and animosity”. Usually in this world, all have fears of different kinds and all bear animosity towards someone in different ways but that is not the case with His true devotees because they become like Him by obtaining virtues stated above (397 SGGS).

“ ਗੁਰ ਪ੍ਰਸਾਦਿ “.ਪ੍ਰਸਾਦਿ means with blessings, ਗੁਰ means Guru’s, in what context Guru’s blessings are weighed here? Actually after expressing Akalpurakh, Guru Nanak states here that He, who is expressed here, is known through Guru’s blessings only. This statement is repeatedly elaborated through Sri Guru Granth Sahib (for a few examples, especially in Asa Dee Vaar, also on 399, 444, 1237, 1268, 1328-29 SGGS)

So Guru Nanak has expressed the Almighty he has realized after falling in love with Him and has pointed out how He could be known. In JapJi, stanza, up to stanza 2 Guru Nanak stresses on His infinity and His infinite Ordinance by rejecting some prevailed practices to know Him, then Guru advises his followers to turn towards those who sing His praises but that is also as per His set up limits, right there, Guru inserts His advice how to please Him by understanding His Ordinance [up to stanza 4] After advising his followers to understand His Ordinance, Guru asks the followers to sing His praise that carries miracles of transforming lives through the power of Guru. That is a kind of interpretation of ਗੁਰ ਪ੍ਰਸਾਦਿ [ up to stanza 5] Then Guru’s thoughts again go to His inexpressible virtues in contexts of those mortals who did some efforts in this regards, then he stresses on the miracles in hearing His Name[ up to stanza 11]. The faith in Him and Guru should be unshakable, once it is obtained, life takes different turn.[12 13, 14 15], Guru Nanak stresses to have unshakable faith in Him which comes only if the intellect, totally wrapped in so called rationality,[ bear in mind, all talk about Him surpasses rational concepts here], is abandoned [ stanza 1] After that Guru Nanak keeps describing His creation and others’ given thoughts or their failures in describing the origin of His creation. During this flow of thoughts, reason is used but also it is given up when it doesn’t measure up to His Ordinance in context of His creation,thus personal experience is shared with followers. In His creation, He is kept present all the time as “Ekkankaar and active Karta Purakh”[ up to stanza 19]

After describing His unlimited virtues and people’s various prevailed practiced -rituals and efforts to pursue Him[ up to stanza 22], His power beyond expression in context of people’s lame- claims about Him and His Infinity are expressed, His ever presence is also defined there as well [up to 29 Stanza] His immense power in the context of His -set up -creation is described [ up to stanza 33] Then Guru Nanak takes his followers to different realms through which He is known step by step by securing Divine knowledge about Him and the progression of the soul after obtaining this knowledge[ up to stanza 37]

So what we see here in JapJi, is His description in a possible way like His being immaculate though He pervades everywhere [stanza 5]. His being “Akalmurat” is elaborated in first sloka”

ਆਦਿ ਸਚੁ ਜੁਗਾਦਿ ਸਚੁ ॥ ਹੈ ਭੀ ਸਚੁ ਨਾਨਕ ਹੋਸੀ ਭੀ ਸਚੁ ॥੧॥

Āḏ sacẖ jugāḏ sacẖ. Hai bẖī sacẖ Nānak hosī bẖī sacẖ. ||1||

In Essence: Akalpurakh has been there in prime-time, from the beginning throughout all ages, Nanak says He is today and will be ever.

So basically it is stressed that only Akalpurakh is eternal.

“ਅਜੂਨੀ ਸੈਭੰ” is elaborated in stanza 5,

ਥਾਪਿਆ ਨ ਜਾਇ ਕੀਤਾ ਨ ਹੋਇ ॥ ਆਪੇ ਆਪਿ ਨਿਰੰਜਨੁ ਸੋਇ ॥

Thāpi▫ā na jā▫e kīṯā na ho▫e. Āpe āp niranjan so▫e.

In Essence: He neither can be established nor be created; the pure Creator is from His own self/light.

As He is an active Creator, His creation is under His Ordinance, no one is beyond that but His Ordinance cannot be expressed either like Him [stanza 2] Only He is active creator [Karta Purkh] and only He is the Giver [stanza7]

In Stanza 24, Guru Nanak makes it clear that only He Himself knows His infinity, the enlightened ones and others try to express Him as per their given ability [on 631 SGGS]

Now comes the question of His being permeated in forms, also known as His Sargun Sroop( With Form) which literally is expressed in the word, “Onkaar (Ekkankaar)” , in all visible or invisible,His live presence exists.

Onkaar conveys the meaning of His being all pervading, it establishes His presence in all, and therefore there is no place without Him, stanza 9 Jap Ji

ਜੇਤਾ ਕੀਤਾ ਤੇਤਾ ਨਾਉ ॥ ਵਿਣੁ ਨਾਵੈ ਨਾਹੀ ਕੋ ਥਾਉ ॥

Jeṯā kīṯā ṯeṯā nā▫o. viṇ nāvai nāhī ko thā▫o.

In Essence: All His creation, is His manifestation/form/filled with His presence, there is no place without Him.

Gurus and Bhagatas express well in various ways in many Shabadas about the Creator and His “Sargun swroop (His form)permeating in His creation” So to see Him only separated from His creation is not right as Guru Nanak himself states [on 223 SGGS]……….

“From “Guru Message”
Note: Many pronounce “Ikkonkaar” but in Gurbani its’ pronunciation is ” ekkankaar”[ A few examples are on 30. 153, 185. 227, 507, 838. 930. 1039, 1361 SGGS].

Mind Thus Speaks Ninth Nanak

By G.Singh in GURBANI ARTICLES

It is very hard to change for a person, who is heavily involved in the Maya pursuits, to become a devotee of the Creator. Many of us, the Sikh-seekers, fail to understand what actually the Gurbani wants us to do. Our deep indulgence in the worldly affairs makes us think that by doing daily recitation of some banis will get us the ultimate freedom also known as “liberatated while alive”. We fail to realize that such kind of daily routine only prepares a ground for the spiritual realms, but never ever it leads to the spiritual goals the Gurbani talks about. The Gurus and the Bhagatas have tried to guide the followers to turn toward the Creator and to obtain liberation in different ways. It is common practice of the people to do rituals and already established religious acts without ever becoming honest toward their seers; in the Gurbani, hypocrisy is totally rejected especially in context of gaining a spiritual peak. In the following shabda, Ninth Nanak sums up how to be His true devotee. No detail of religious acts is promoted but a simple way of remembering the Creator. One’s religiosity should not bind one; instead it should free one from all bonds to see a vast world, as the Creator’s own play filled with negativity and positivity. The shabda is on 902, SGGS:

ਰਾਮਕਲੀ ਮਹਲਾ ੯ ॥

ਸਾਧੋ ਕਉਨ ਜੁਗਤਿ ਅਬ ਕੀਜੈ ॥

Raamkalee mehlaa 9.

SaaDho ka-un jugat ab keejai.

Raag Ramkali, the bani of Ninth Nanak.

In essence: Oh Sants! What a way should be adopted through which

ਜਾ ਤੇ ਦੁਰਮਤਿ ਸਗਲ ਬਿਨਾਸੈ ਰਾਮ ਭਗਤਿ ਮਨੁ ਭੀਜੈ ॥੧॥ ਰਹਾਉ ॥

Jaa tay durmat sagal binaasai raam bhagat man bheejai. ||1|| rahaa-o.

all ill-thoughts go away and the mind gets involved in Prabh’s meditation? Pause.

The Guru puts a few questions, which he answers later on; below, the Guru gives a reason why it is difficult for the people, heavily involved in Maya pursuits, to turn toward the Creator, who has blessed them with so much:

ਮਨੁ ਮਾਇਆ ਮਹਿ ਉਰਝਿ ਰਹਿਓ ਹੈ ਬੂਝੈ ਨਹ ਕਛੁ ਗਿਆਨਾ ॥

Man maa-i-aa meh urajh rahi-o hai boojhai nah kachh gi-aanaa.

The mortal doesn’t understand the divine knowledge, because he is involved in Maya. Again the Guru asks by remembering what name, one can obtain a status of liberation?

ਕਉਨੁ ਨਾਮੁ ਜਗੁ ਜਾ ਕੈ ਸਿਮਰੈ ਪਾਵੈ ਪਦੁ ਨਿਰਬਾਨਾ ॥੧॥

Ka-un naam jag jaa kai simrai paavai pad nirbaanaa.

What is that name by contemplating which asublime status can be obtained in this world?

Now the Guru gives answers:

ਭਏ ਦਇਆਲ ਕ੍ਰਿਪਾਲ ਸੰਤ ਜਨ ਤਬ ਇਹ ਬਾਤ ਬਤਾਈ ॥

Bha-ay da-i-aal kirpaal sant jan tab ih baat bataa-ee.

By showing kindness, the Sants (the true devotees of Ekankaar) have told this:

ਸਰਬ ਧਰਮ ਮਾਨੋ ਤਿਹ ਕੀਏ ਜਿਹ ਪ੍ਰਭ ਕੀਰਤਿ ਗਾਈ ॥੨॥

Sarab Dharam maano tih kee-ay jih parabh keerat gaa-ee. ||2||

If a person sings the praises of Akalpurakh, it means he has performed all the religious ceremonies.

ਰਾਮ ਨਾਮੁ ਨਰੁ ਨਿਸਿ ਬਾਸੁਰ ਮਹਿ ਨਿਮਖ ਏਕ ਉਰਿ ਧਾਰੈ ॥

Raam naam nar nis baasur meh nimakh ayk ur Dhaarai.

Oh Nanak! If he enshrines Prabh’s name in his heart momentarily day and night,

ਜਮ ਕੋ ਤ੍ਰਾਸੁ ਮਿਟੈ ਨਾਨਕ ਤਿਹ ਅਪੁਨੋ ਜਨਮੁ ਸਵਾਰੈ ॥੩॥੨॥

Jam ko taraas mitai naanak tih apuno janam savaarai. ||3||2||

his fear of death ends, and he makes his life successful.

All stress is given on remembering the Creator; it doesn’t matter what name is used to remember Him. When one’s mind remembers the Creator in love, one turns only toward positivity found in the world; one keeps rejecting negativity. Such power holds the Creator’s name. In Japji, First Nanak goes in detail how much power the Creator’s name holds. It changes regular people into angels; it removes wickedness; it changes the mind to be a universal entity. It shatters its all bonds. Believing in His name and hearing His name create miracles (SGGS, 3). Remembering Him satiates the fickle mind. The life takes a harmonious turn never to fall into anxiety or frustration, and the Ordinance the Creator has put in force is understood. Nothing seems against His ordinance. The battle between the negativity and positivity becomes clear. Siding with the positivity, the seeker battles with the negativity to become a true warrior of the Creator. Then contentment takes over his or her mind’s frustration. This way, through remembering the Creator, we embellish our lives and we live our lives free from worries, bonds and ritualistic behavior. By simply discussing or debating, one’s mind never settles with His name. His name is chosen to enshrine the Creator’s memory in the mind so that by living in His memory, one can get rid of duality to become one with Him.

Humbly

G Singh

The Guru’s Prayer And Guidance

By G.Singh in GURBANI ARTICLES

In Sri Guru Granth Sahib, there are many shabdas through which the Gurus and Bhagatas have prayed on behalf of the mortals and guided them toward the Creator and a virtuous way of life. In the following shabda, Fourth Nanak advises the mortals to battle with their five negative forces within to come clean to become worthy of Ekankaar, the Creator. What are those five ones? We know what those are, but we remain in denial about their destructive effect. For example, lust brings many people down to their knees socially, but how many people learn from it and get control over this negative force? Anger triggers unimaginable incidents that become a cause of social failures and other losses, but how many people get over it? Attaching deeply to relations, wealth, property and so on forces the people to suffer severely in case of their loss; nonetheless, they keep drowning themselves in wrong pursuits for the cause of deep attachments. Greed triggers unending humiliation, vices, crimes, and frustration, but there are rare people, who have overcome it. Conceit makes the mortals shallow, and it forces them to behave meanly and cheaply, but do the people choose humility over conceit? If some people do, they are very rare. Understanding the intricateness of the mind, while advising the followers, the Guru says: the moth, the deer, the bumble bee, the elephant, and the fish lose their lives because of their just one flaw, but the mortals, who have not one but five flaws, can overcome their flaws through the Guru. The shabda is on 983, SGGS:

ਨਟ ਮਹਲਾ ੪ ॥ ਮੇਰੇ ਮਨ ਭਜੁ ਠਾਕੁਰ ਅਗਮ ਅਪਾਰੇ ॥

ਹਮ ਪਾਪੀ ਬਹੁ ਨਿਰਗੁਣੀਆਰੇ ਕਰਿ ਕਿਰਪਾ ਗੁਰਿ ਨਿਸਤਾਰੇ ॥੧॥ ਰਹਾਉ ॥

Nat mehlaa 4. Mayray man bhaj thaakur agam apaaray.

Ham paapee baho nirgunee-aaray kar kirpaa gur nistaaray. ||1|| rahaa-o.

Raag Nat, the bani of Fourth Nanak

In essence: Oh my mind! Meditate on Prabh, who is inaccessible and infinite. Oh Prabh!We are sinners and virtueless! Bestow your grace and save us through the Guru. Pause.

In the first verse, the Guru leads us toward the infinite Creator through a “self-addressing way of guiding others”, but in the second verse, he prays on behalf of all the mortals. We always feel that we have so many virtues, or we believe that we are perfect; nonetheless, our flaws beat us spiritually every day, and the Gurusuggests us to be humble utterly. What virtues we have are actually given by our Creator; therefore, the Guru tries to make us realize to be grateful toward Him by eradicating our self-conceit. Humility over flows with unique pleasure, and it reduces our distance from our Creator. In the next verses, indirectly the Guru suggests us to have good environment through which we can sculpture ourselves to become worthy of realizing Akalpurakh; it is said in the Gurbani that one’s environment is a vital source to make one good or bad person; otherwise, without good environment (His devotees’ company), the flickering mind relapses back into vice; a prayer to be done before the Guru is made a base; actually the Guru guides us what to seek from the Guru for better environment, which is very vital for the spiritual progression:

ਸਾਧੂ ਪੁਰਖ ਸਾਧ ਜਨ ਪਾਏ ਇਕ ਬਿਨਉ ਕਰਉ ਗੁਰ ਪਿਆਰੇ ॥

ਰਾਮ ਨਾਮੁ ਧਨੁ ਪੂਜੀ ਦੇਵਹੁ ਸਭੁ ਤਿਸਨਾ ਭੂਖ ਨਿਵਾਰੇ ॥੧॥

Saadhoo purakh saadhjan paa-ay ik bin-o kara-o gur pi-aaray.

Raam naam Dhan poojee dayvhu sabh tisnaa bhookh nivaaray. ||1||

Oh my dear Guru! I humbly urge you to unite me in the company of Sants, because in their company, one becomes a true devotee. Bless me with the wealth of Prabh’s Naam that can satiate me.

We have already set up our daily routine to make our living, but we haven’t realized in what kind of environment we can get attached to Akalpurakh. Through the Guru and in the company of Akalpurakh’s devotees, we involve with Akalpurakh’s name. Now the Guru explains how our flaws throw us in the grip of unending spiritual disaster. One flaw is enough to ruin our lives; therefore, there is no chance we can survive if we remain under the five negative forces. There is hope, the Gurusays:

ਪਚੈ ਪਤੰਗੁ ਮ੍ਰਿਗ ਭ੍ਰਿੰਗ ਕੁੰਚਰ ਮੀਨ ਇਕ ਇੰਦ੍ਰੀ ਪਕਰਿ ਸਘਾਰੇ ॥

ਪੰਚ ਭੂਤ ਸਬਲ ਹੈ ਦੇਹੀ ਗੁਰੁ ਸਤਿਗੁਰੁ ਪਾਪ ਨਿਵਾਰੇ ॥੨॥

Pachai patang marig bharing kunchar meen ik indree pakar saghaaray.

Panch bhoot sabal hai dayhee gur satgur paap nivaaray. ||2||

The moth, the deer, the bumble bee, the elephant, and the fish are ruined by one flaw; however, in the mortal, there are fives flaws (the negative passions). Only the Satiguru can save them from the flaws.

Yes, the Satiguru can save us from these five ones, but only if we live as per our Satiguru’s guidance; otherwise, wearing religious dresses will not do any good to us. Today, our Satiguru is Sri Guru Granth Sahib; if we make the advice given in Sri Guru Granth Sahib our goal of life, we will win over these five flaws. In the next verse, the Guru says that the essence in the religious scripture is to remember Ekankaar’s name in the company of His devotees.

ਸਾਸਤ੍ਰ ਬੇਦ ਸੋਧਿ ਸੋਧਿ ਦੇਖੇ ਮੁਨਿ ਨਾਰਦ ਬਚਨ ਪੁਕਾਰੇ ॥

ਰਾਮ ਨਾਮੁ ਪੜਹੁ ਗਤਿ ਪਾਵਹੁ ਸਤਸੰਗਤਿ ਗੁਰਿ ਨਿਸਤਾਰੇ ॥੩॥

Saastar bayd sodh sodhdaykhay mun naarad bachan pukaaray.

Raam naam parhahu gat paavhu satsangat gur nistaaray. ||3||

I have contemplated what is said in the Vedas, the Shastras and the words of Sidhas and silent sages; if you learn how to contemplate Prabh’s name through the blessings of the Guru,you will obtain a sublime status; the Guruhas saved millions of lives through the company of His devotees.

The Guru verifies the importance of Akalpurakh’sname remembering in the company of His devotees. The spiritual environment is mandatory for the spiritual progression. In the spiritual environment, one’s heart enjoys that realm in which natural attraction is created toward Naam.

ਪ੍ਰੀਤਮ ਪ੍ਰੀਤਿ ਲਗੀ ਪ੍ਰਭ ਕੇਰੀ ਜਿਵ ਸੂਰਜੁ ਕਮਲੁ ਨਿਹਾਰੇ ॥

ਮੇਰ ਸੁਮੇਰ ਮੋਰੁ ਬਹੁ ਨਾਚੈ ਜਬ ਉਨਵੈ ਘਨ ਘਨਹਾਰੇ ॥੪॥

Pareetam pareet lagee parabhkayree jiv sooraj kamal nihaaray.

Mayr sumayr mor baho naachai jab unvai ghan ghanhaaray. ||4||

That person, in whose heart Prabh’s love blossoms, gets rejuvenated as the lotus blooms to see the sun and as the peacock dances to hear the cloud-roaring.

In the above verses, the Guru verifies his experience, which we can also attain by getting attached to Akalpurakh.

ਸਾਕਤ ਕਉ ਅੰਮ੍ਰਿਤ ਬਹੁ ਸਿੰਚਹੁ ਸਭ ਡਾਲ ਫੂਲ ਬਿਸੁਕਾਰੇ ॥

ਜਿਉ ਜਿਉ ਨਿਵਹਿ ਸਾਕਤ ਨਰ ਸੇਤੀ ਛੇੜਿ ਛੇੜਿ ਕਢੈ ਬਿਖੁ ਖਾਰੇ ॥੫॥

Saakat ka-o amrit baho sinchahu sabh daal fool bisukaaray.

Ji-o ji-o niveh saakat nar saytee chhayrh chhayrh kadhai bikh khaaray. ||5||

The Maya lovers are like a tree that bears poisonous fruits even if it is irrigated with nectar. The more the people bow to a Maya lover, the more he pricks and spits poison.

The company of the Maya lovers will inspire us to get attractive to the enticing Maya that never let us have peace.

ਸੰਤਨ ਸੰਤ ਸਾਧ ਮਿਲਿ ਰਹੀਐ ਗੁਣ ਬੋਲਹਿ ਪਰਉਪਕਾਰੇ ॥

ਸੰਤੈ ਸੰਤੁ ਮਿਲੈ ਮਨੁ ਬਿਗਸੈ ਜਿਉ ਜਲ ਮਿਲਿ ਕਮਲ ਸਵਾਰੇ ॥੬॥

Santan sant saadh mil rahee-ai gun boleh par-upkaaray.

Santai sant milai man bigsai ji-o jal mil kamal savaaray. ||6||

We should keep associating with Prabh’s sants, because they utter Prabh’s praise and think well being of the public. As the lotus blossoms with water, Prabh’s sants blossom to see His devotees.

Akalpurakh’s devotees are our best source to live worry-free in the world dominated with Maya. In their company, we learn that our happiness lies in the Gurbani.

ਲੋਭ ਲਹਰਿ ਸਭੁ ਸੁਆਨੁ ਹਲਕੁ ਹੈ ਹਲਕਿਓ ਸਭਹਿ ਬਿਗਾਰੇ ॥

ਮੇਰੇ ਠਾਕੁਰ ਕੈ ਦੀਬਾਨਿ ਖਬਰਿ ਹ+ਈ ਗੁਰਿ ਗਿਆਨੁ ਖੜਗੁ ਲੈ ਮਾਰੇ ॥੭॥

Lobh lahar sabh su-aan halak hai halki-o sabheh bigaaray.

Mayray thaakur kai deebaan khabar ho-ee gur gi-aan kharhag lai maaray. ||7||

The wave of greed is like a mad dog that bites and infects others. When the news about it reaches the Prabh’s court, the dog of greed is killed with the Guru’s divine knowledge.

Our greed leads us to spiritual suicide. Let us do away with it once for all; let us become happy to have what comes on our ways through truthful efforts. Our Satiguru says that our goal of life shouldn’t be getting wealth more and more but to be satisfied with what we earn through honesty.

ਰਾਖੁ ਰਾਖੁ ਰਾਖੁ ਪ੍ਰਭ ਮੇਰੇ ਮੈ ਰਾਖਹੁ ਕਿਰਪਾ ਧਾਰੇ ॥

ਨਾਨਕ ਮੈ ਧਰ ਅਵਰ ਨ ਕਾਈ ਮੈ ਸਤਿਗੁਰੁ ਗੁਰੁ ਨਿਸਤਾਰੇ ॥੮॥੬॥ ਛਕਾ ੧ ॥ (ਪੰਨਾ 983)

Raakh raakh raakhparabh mayray mai raakho kirpaa Dhaaray.

Naanak mai Dhar avar na kaa-ee mai satgur gur nistaaray. ||8||6|| chhakaa 1.

Oh my Prabh! Save me by bestowing your kindness. Oh Nanak! I have no other support but the Satiguru, who ferries across (by keeping me in his company).

Believing in the Satiguru is a deciding factor for our spiritual progression; it is our responsibility to give our hearts to our Guru and enjoy his given bliss that will last forever.

Humbly

G Singh

There is None Other than The Creator

Surrendering the Self | Bhagat Kabir Ji on Realizing Akalpurakh | Gursoch.com

Remember The Old Age And The Death As Well

The Creator and Us

ਤੋਹੀ ਮੋਹੀ ਮੋਹੀ ਤੋਹੀ ਅੰਤਰੁ ਕੈਸਾ ॥ ਕਨਕ ਕਟਿਕ ਜਲ ਤਰੰਗ ਜੈਸਾ ॥1॥

Not in the hard ways.

As The Divine Knowledge Dawns In

Praising Inexpressible Almighty!

Concept Of Ekkankaar In Japji Sahib

Mind Thus Speaks Ninth Nanak

The Guru’s Prayer And Guidance

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