We are from Him| Gursoch

The following Bhagat Ravidas’s shabda is on 93, SGGS in which he expresses how The Creator and we are one; however, He is the one who saves us.

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

Sirīrāg. Ŧohī mohī mohī ṯohī anṯar kaisā. Kanak katik jal ṯarang jaisā. ||1||

Raag Sree Raag, the bani of Bhagat Ravidas.

In essence: Oh Akalpurakh! What is the difference between you and me? It is like a golden bracelet and the gold, and the water and its ripples.

ਜਉ ਪੈ ਹਮ ਨ ਪਾਪ ਕਰੰਤਾ ਅਹੇ ਅਨੰਤਾ ॥ ਪਤਿਤ ਪਾਵਨ ਨਾਮੁ ਕੈਸੇ ਹੁੰਤਾ ॥1॥ ਰਹਾਉ ॥

Ja-o pai ham na pāp karanṯā ahe ananṯā. Paṯiṯ pāvan nām kaise hunṯā. ||1|| Rahā-o.

Oh, infinite Akalpurakh! If we, mortals, do not commit sins, how your name will be known as the redeemer of the sinners? Pause.

ਤੁਮ੍ਹ੍ਹ ਜੁ ਨਾਇਕ ਆਛਹੁ ਅੰਤਰਜਾਮੀ ॥ ਪ੍ਰਭ ਤੇ ਜਨੁ ਜਾਨੀਜੈ ਜਨ ਤੇ ਸੁਆਮੀ ॥2॥

Ŧumĥ jo nā-ik ācẖẖahu anṯarjāmī. Parabẖ ṯe jan jānījai jan ṯe su-āmī. ||2||

Oh Knower of everyone’s heart! You are my guide; you are my Master. It is figured out from the master what kind of his servant is, and from the servant, the master is known.

ਸਰੀਰੁ ਆਰਾਧੈ ਮੋ ਕਉ ਬੀਚਾਰੁ ਦੇਹੂ ॥ ਰਵਿਦਾਸ ਸਮ ਦਲ ਸਮਝਾਵੈ ਕੋਊ ॥3॥

Sarīr ārāḏẖai mo ka-o bīcẖār ḏehū. Raviḏās sam ḏal samjẖāvai ko-ū. ||3||

Oh Akalpurakh! Bless me to meditate on you as long as this body is alive. Bless Ravidas with the company of those persons, who can explain that you pervade all equally.

Bhagat Ravidas says that there is no difference between Akalpurakh and His creation; through the enlightened ones, Akalpurakh imparts the knowledge about His being pervading all equally.

Wishes

G Singh

www.gursoch.com

 

Our Need Is His Love | Gurbani on True Wealth & Naam Simran

In “sorath dee vaar, Forth Nanak advises us that nothing goes with us, but the love imprinted in our mind for the Creator helps us in the end. Let us ponder over the following stanza on SGGS 648:

ਪਉੜੀ ॥

ਧਨੁ ਸੰਪੈ ਮਾਇਆ ਸੰਚੀਐ ਅੰਤੇ ਦੁਖਦਾਈ ॥

ਘਰ ਮੰਦਰ ਮਹਲ ਸਵਾਰੀਅਹਿ ਕਿਛੁ ਸਾਥਿ ਨ ਜਾਈ ॥

ਹਰ ਰੰਗੀ ਤੁਰੇ ਨਿਤ ਪਾਲੀਅਹਿ ਕਿਤੈ ਕਾਮਿ ਨ ਆਈ ॥

ਜਨ ਲਾਵਹੁ ਚਿਤੁ ਹਰਿ ਨਾਮ ਸਿਉ ਅੰਤਿ ਹੋਇ ਸਖਾਈ ॥

ਜਨ ਨਾਨਕ ਨਾਮੁ ਧਿਆਇਆ ਗੁਰਮੁਖਿ ਸੁਖੁ ਪਾਈ ॥15॥Pa-oṛī.

Ḏẖan sampai mā-i-ā sancẖī-ai anṯe ḏukẖ-ḏā-ī .

Gẖar manḏar mahal savārī-ah kicẖẖ sāth na jā-ī.

Har rangī ṯure niṯ pālī-ah kiṯai kām na ā-ī .

Jan lāvhu cẖiṯ har nām si-o anṯ ho-e sakẖā-ī.

Jan Nānak nām ḏẖi-ā-i-ā gurmukẖ sukẖ pā-ī. ||15||

Stanza.

In essence: The mortals gather wealth and other stuff, but in the end, they face pain. They decorated the homes and mansions, but none of these goes with them when they depart from here. They cherish various kinds of horses, but they are of no use at the end; therefore, the Seekers get attached to Ekankar’s name, their support, in the end. Oh Nanak! Those who contemplate His name obtain peace. 

Wishes

G Singh

 

His Play and Us | Guru Angad Dev Ji’s Teaching on Life & Karma

The following slok of Guru Angad Dev on SGGS 146, is often quoted in a Sikh gathering, which summarize the basic point of the Sikhi. This very slok is also given at the end of the bani ‘Jap’. Let us ponder over it: 

ਮ: 2 ॥

ਪਉਣੁ ਗੁਰੂ ਪਾਣੀ ਪਿਤਾ ਮਾਤਾ ਧਰਤਿ ਮਹਤੁ ॥

ਦਿਨਸੁ ਰਾਤਿ ਦੁਇ ਦਾਈ ਦਾਇਆ ਖੇਲੈ ਸਗਲ ਜਗਤੁ ॥

ਚੰਗਿਆਈਆ ਬੁਰਿਆਈਆ ਵਾਚੇ ਧਰਮੁ ਹਦੂਰਿ ॥

ਕਰਮੀ ਆਪੋ ਆਪਣੀ ਕੇ ਨੇੜੈ ਕੇ ਦੂਰਿ ॥

ਜਿਨੀ ਨਾਮੁ ਧਿਆਇਆ ਗਏ ਮਸਕਤਿ ਘਾਲਿ ॥

ਨਾਨਕ ਤੇ ਮੁਖ ਉਜਲੇ ਹੋਰ ਕੇਤੀ ਛੁਟੀ ਨਾਲਿ ॥2॥

Mėhlā 2.

Pa-uṇ gurū pāṇī piṯā māṯā ḏẖaraṯ mahaṯ.

Ḏinas rāṯ ḏu-e ḏā-ī ḏā-i-ā kẖelai sagal jagaṯ.

Cẖang-ā-ī-ā buri-ā-ī-ā vācẖe ḏẖaram haḏūr.

Karmī āpo āpṇī ke neṛai ke ḏūr.

Jinī nām ḏẖi-ā-i-ā ga-e maskaṯ gẖāl.

Nānak ṯe mukẖ ujle hor keṯī cẖẖutī nāl. ||2||

The bani of Second Nanak.

In essence: Breathing is necessary for the body, so is the Guru for the mortal. Water is the father of all, so is the great mother, earth, of all. Day and night work as nurses while the entire world plays. In Akalpurakh’s righteous Court, deeds of merit and demerits are judged. As per the done deeds, some are drawn close to Him and some are gone far away from Him. The hard work of those ones who have contemplated His name is turned to be successful. Oh Nanak! Such persons become distinguished with His grace and many others get emancipated with their help. 

The Guru has pointed out that our life is gloried through water and earth; however, the Guru is as important to us as air to breathe. It is the Guru who leads us to a state in which we become good. It is like a play of life being played on this planet day and night. Our deeds become a measure to go close to our Creator or to get drawn away from Him. Contemplating on Him frees us.

Wishes.

G Singh

 

To remain close to the Creator

On 219 SGGS, Ninth Nanak advises his followers not to involve in the Maya so that they can realize the Creator. Here is that shabda:

ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥

Ik-oaʼnkār saṯgur parsāḏ.

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

ਰਾਗੁ ਗਉੜੀ ਮਹਲਾ 9 ॥

Rāg ga-oṛī mėhlā 9.

Raag Gaurhi, the bani of Ninth Nanak.

ਸਾਧੋ ਮਨ ਕਾ ਮਾਨੁ ਤਿਆਗਉ ॥

ਕਾਮੁ ਕ੍ਰੋਧੁ ਸੰਗਤਿ ਦੁਰਜਨ ਕੀ ਤਾ ਤੇ ਅਹਿਨਿਸਿ ਭਾਗਉ ॥1॥ ਰਹਾਉ ॥

Sāḏẖo man kā mān ṯi-āga-o.

Kām kroḏẖ sangaṯ ḏurjan kī ṯā ṯe ahinis bẖāga-o. ||1|| Rahā-o.

In essence: Oh devotees of Akalpurakh! Abandon the conceit of your minds. Always remain away from lust, anger, and evildoers. Pause.

ਸੁਖੁ ਦੁਖੁ ਦੋਨੋ ਸਮ ਕਰਿ ਜਾਨੈ ਅਉਰੁ ਮਾਨੁ ਅਪਮਾਨਾ ॥

ਹਰਖ ਸੋਗ ਤੇ ਰਹੈ ਅਤੀਤਾ ਤਿਨਿ ਜਗਿ ਤਤੁ ਪਛਾਨਾ ॥1॥

   Sukẖ ḏukẖ ḏono sam kar jānai a-or mān apmānā.

Harakẖ sog ṯe rahai aṯīṯā ṯin jag ṯaṯ pacẖẖānā. ||1||

A person who takes comfort and pain, honor or insult alike and remains aloof from joy and sorrow has realized Akalpurakh (the essence of life) in the world.

ਉਸਤਤਿ ਨਿੰਦਾ ਦੋਊ ਤਿਆਗੈ ਖੋਜੈ ਪਦੁ ਨਿਰਬਾਨਾ ॥

ਜਨ ਨਾਨਕ ਇਹੁ ਖੇਲੁ ਕਠਨੁ ਹੈ ਕਿਨਹੂੰ ਗੁਰਮੁਖਿ ਜਾਨਾ ॥2॥1॥

   Usṯaṯ ninḏā ḏo-ū ṯi-āgai kẖojai paḏ nirbānā.

Jan Nānak ih kẖel kaṯẖan hai kinhūʼn gurmukẖ jānā. ||2||1||

A person who seeks the supreme status of salvation remains aloof from praise and criticism. Oh Nanak! This game is difficult, and through the Guru, a rare person understands it.

So, we should listen to the Guru and work hard to over come our conceit to live in His love.

Wishes

G.Singh

www.gursoch.com

 

There is None Other than The Creator

The Fourth Nanak expresses on SGGS 11 and 12, that there is none other than our Creator; it is his play that we see. Let us reflect on his shabda:

ਆਸਾ ਮਹਲਾ 4 ॥

ਤੂੰ ਕਰਤਾ ਸਚਿਆਰੁ ਮੈਡਾ ਸਾਂਈ ॥ ਜੋ ਤਉ ਭਾਵੈ ਸੋਈ ਥੀਸੀ ਜੋ ਤੂੰ ਦੇਹਿ ਸੋਈ ਹਉ ਪਾਈ ॥1॥ ਰਹਾਉ ॥

Āsā mėhlā 4.

Ŧūʼn karṯā sacẖiār maidā sāʼn-ī. Jo ṯa-o bẖāvai so-ī thīsī jo ṯūʼn ḏėh so-ī ha-o pā-ī. ||1|| Rahā-o.

Raag Asa, the bani of fourth Nanak.

In essence: Oh, my Master! You are the true Creator; it happens what pleases you, and whatever you give me, I obtain. Pause.

ਸਭ ਤੇਰੀ ਤੂੰ ਸਭਨੀ ਧਿਆਇਆ ॥ ਜਿਸ ਨੋ ਕਿ੍ਰਪਾ ਕਰਹਿ ਤਿਨਿ ਨਾਮ ਰਤਨੁ ਪਾਇਆ ॥

ਗੁਰਮੁਖਿ ਲਾਧਾ ਮਨਮੁਖਿ ਗਵਾਇਆ ॥ ਤੁਧੁ ਆਪਿ ਵਿਛੋੜਿਆ ਆਪਿ ਮਿਲਾਇਆ ॥1॥

Sabẖ ṯerī ṯūʼn sabẖnī ḏẖi-ā-i-ā.  Jis no kirpā karahi ṯin nām raṯan pā-i-ā.

Gurmukẖ lāḏẖā manmukẖ gavā-i-ā.  Ŧuḏẖ āp vicẖẖoṛi-ā āp milā-i-ā. ||1||

All the beings are yours and all mediate on you. Only those ones whom you grace obtain the jewel of your name. The Guru’s follower obtains His name and the mind-slave loses His name jewel. (Actually) It is you, who separate the mortals from you or unite them with you.

ਤੂੰ ਦਰੀਆਉ ਸਭ ਤੁਝ ਹੀ ਮਾਹਿ ॥  ਤੁਝ ਬਿਨੁ ਦੂਜਾ ਕੋਈ ਨਾਹਿ ॥

ਜੀਅ ਜੰਤ ਸਭਿ ਤੇਰਾ ਖੇਲੁ ॥  ਵਿਜੋਗਿ ਮਿਲਿ ਵਿਛੁੜਿਆ ਸੰਜੋਗੀ ਮੇਲੁ ॥2॥

Ŧūʼn ḏarī-ā-o sabẖ ṯujẖ hī māhi.  Ŧujẖ bin ḏūjā ko-ī nāhi.

Jī-a janṯ sabẖ ṯerā kẖel.  Vijog mil vicẖẖuṛi-ā sanjogī mel. ||2||

You are a great river and all exist in you; there is none other than you. All the beings are a part of your staged play. As they are destined to separate, they separate; as they are destined to meet, they meet you.

ਜਿਸ ਨੋ ਤੂ ਜਾਣਾਇਹਿ ਸੋਈ ਜਨੁ ਜਾਣੈ ॥  ਹਰਿ ਗੁਣ ਸਦ ਹੀ ਆਖਿ ਵਖਾਣੈ ॥

ਜਿਨਿ ਹਰਿ ਸੇਵਿਆ ਤਿਨਿ ਸੁਖੁ ਪਾਇਆ ॥  ਸਹਜੇ ਹੀ ਹਰਿ ਨਾਮਿ ਸਮਾਇਆ ॥3॥

Jis no ṯū jāṇā-ihi so-ī jan jāṇai.  Har guṇ saḏ hī ākẖ vakẖāṇai.

Jin har sevi-ā ṯin sukẖ pā-i-ā.  Sėhje hī har nām samā-i-ā. ||3||

Only those persons, whom you cause to know, know you. Such persons always say your praises. Those ones who have served you have obtained peace. They merge in Har’s name intuitively.

ਤੂ ਆਪੇ ਕਰਤਾ ਤੇਰਾ ਕੀਆ ਸਭੁ ਹੋਇ ॥  ਤੁਧੁ ਬਿਨੁ ਦੂਜਾ ਅਵਰੁ ਨ ਕੋਇ ॥

ਤੂ ਕਰਿ ਕਰਿ ਵੇਖਹਿ ਜਾਣਹਿ ਸੋਇ ॥  ਜਨ ਨਾਨਕ ਗੁਰਮੁਖਿ ਪਰਗਟੁ ਹੋਇ ॥4॥2॥

Ŧū āpe karṯā ṯerā kī-ā sabẖ ho-e.  Ŧuḏẖ bin ḏūjā avar na ko-e.

Ŧū kar kar vekẖėh jāṇėh so-e.  Jan Nānak gurmukẖ pargat ho-e. ||4||2||

Oh Akalpurakh! You are the Creator and all that you do comes to pass. There is none other than you; you fashion the creation; you watch it and you understand it. Oh Nanak! Akalpurakh reveals Himself to that person, who takes the Guru’s refuge.

Wishes!

G Singh

www.gursoch.com

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Praising Inexpressible Almighty!

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

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

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

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

 

The Bliss We Often Don’t Seek

I want to share with the Gurbani  lovers  a few things about the Gurbani : The Gurbani  is not a poetic fantasy but an actual expression of spiritual experience expressed through beautiful metaphors and analogies. We all are trying to interpret it through our intellectual efforts, but we don’t have the experience the Gurbani  came from; therefore, we keep guessing. Out there, some people are slandering Dr Sahib Singh and Bhai Veer Singh, who put so much efforts to make us understand all the words used in the Gurbani  and who also loudly declared that they had no claim of accuracy; criticizing their efforts is nothing but a low level tendency, which has nothing to offer. A gentleman writes in an email sent to me to the fact,”Bhai Veer Singh has no clue about the Gurbani  and Dr Sahib Singh has betrayed.” Later on when I rejected his thoughts outright, he called me “a foolish pundit.” Reading his judgmental mentality, I simply thanked him and discontinued any further correspondence with him. I just wonder: after all, what have such critics understood about the experience expressed in the Gurbani ? What have we understood? Have they or we reached to that state of mind out of which such divine knowledge is expressed? The answer is no; then what right anyone has to criticize such devoted scholars like Bhai Veer Singh and Dr Sahib Singh? When we fall on a littered place, we get dirty certainly.

I am going to share with the Gurbani  lovers a  few stanzas of the bani “ਅਨੰਦੁ Anand/bliss” on 917, SGGS, through which the Guru talks about his divine experience. One thing important is that Third Nanak didn’t have such divine experience till the age of 60; obviously how he had it is extraordinarily important for us to get a few clues about the divine experience. Let us look and reflect on what the Guru says:

ਰਾਮਕਲੀ ਮਹਲਾ ੩ ਅਨੰਦੁ

Raamkalee mehlaa 3 anand

ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥

Ik-onkaar satgur parsaad.

There is only one all pervading Akalpurakh, who is known with the blessings of the Satiguru.

ਅਨੰਦੁ ਭਇਆ ਮੇਰੀ ਮਾਏ ਸਤਿਗੁਰੂ ਮੈ ਪਾਇਆ ॥

ਸਤਿਗੁਰੁ ਤ ਪਾਇਆ ਸਹਜ ਸੇਤੀ ਮਨਿ ਵਜੀਆ ਵਾਧਾਈਆ ॥

ਰਾਗ ਰਤਨ ਪਰਵਾਰ ਪਰੀਆ ਸਬਦ ਗਾਵਣ ਆਈਆ ॥

ਸਬਦੋ ਤ ਗਾਵਹੁ ਹਰੀ ਕੇਰਾ ਮਨਿ ਜਿਨੀ ਵਸਾਇਆ ॥

ਕਹੈ ਨਾਨਕੁ ਅਨੰਦੁ ਹੋਆ ਸਤਿਗੁਰੂ ਮੈ ਪਾਇਆ ॥੧॥

Anand bha-i-aa mayree maa-ay satguroo mai paa-i-aa.

Satgur ta paa-i-aa sahj saytee man vajee-aa vaadhaa-ee-aa.

Raag ratan parvaar paree-aa sabadgaavan aa-ee-aa.

Sabdo ta gaavhu haree kayraa man jinee vasaa-i-aa.

Kahai naanak anand ho-aa satguroo mai paa-i-aa. ||1||

In essence: Oh my mother! I am in joy, because I have found my Satiguru. Intuitively, I have found the Satiguru and I am being overwhelmed within. The gems of Raagas along with their family have come to sing Har’s praise. Those, who have enshrined the Guru’s shabda in their minds, sing Har’s praise. Nanak says: I am in joy, because I have found the Satiguru.

What is really means “ਅਨੰਦੁ/Anand” in English? The dictionary defines it: supreme happiness; utter joy or contentment; wedded bliss. Whenever we experience happiness, it doesn’t last much. Third Nanak is not talking about such bliss; actually the Guru just doesn’t take any temporary joy as “Anand/bliss”, because he expresses that it is obtained through the guidance of the Guru, who helps in experiencing the divine union. Also to obtain the Satiguru, one must ignore one’s own set of mind and all other influences one has already embraced. If one is guided by one’s own thinking and other influences, one never obtains the Satiguru. In stanza number 4 of this bani, the Guru gives hints about this bliss:

ਸਾਚਾ ਨਾਮੁ ਮੇਰਾ ਆਧਾਰੋ ॥

ਸਾਚੁ ਨਾਮੁ ਅਧਾਰੁ ਮੇਰਾ ਜਿਨਿ ਭੁਖਾ ਸਭਿ ਗਵਾਈਆ ॥

ਕਰਿ ਸਾਂਤਿ ਸੁਖ ਮਨਿ ਆਇ ਵਸਿਆ ਜਿਨਿ ਇਛਾ ਸਭਿ ਪੁਜਾਈਆ ॥

Saachaa naam mayraa aadhaaro.

Saach naam adhaar mayraa jin bhukhaa sabh gavaa-ee-aa.

kar saaNt sukh man aa-ay vasi-aa jin ichhaa sabh pujaa-ee-aa.

In essence: Har’s name has become my support; because of the support of Har’s name, I am totally satisfied. His name is manifested in me; it has brought peace to my mind and my all desires are fulfilled.

If all bothering desires depart and the memory of Akalpurakh is imprinted within, the mind goes in such bliss that never ends for a moment. The Guru starts the bani by saying that as the Satiguru is obtained (not with efforts but intuitively by giving heart to his teachings), real bliss of realizing the Creator is attained. Then in His memory, the mind gets stilled and it becomes free of all kinds of worries and anxieties. The enlightened one’s life passes through joys, and if any kind of sorrow hits him, he/she remains affectless; his or her mind already believes that it is also a part of the given life; therefore, why the sorrows should bother and affect the attained bliss negatively? After reaching to the state of being in everlasting bliss, one becomes completely immaculate. Then what is that in which the mind of an enlightened one remains busy? Answer: It lives praising the Creator, Har:

ਸਬਦੋ ਤ ਗਾਵਹੁ ਹਰੀ ਕੇਰਾ ਮਨਿ ਜਿਨੀ ਵਸਾਇਆ ॥

Sabdo ta gaavhu haree kayraa man jinee vasaa-i-aa.

Those who have enshrined the Guru’s shabda in their minds, sing Har’s praise.

What have we learnt from the first stanza? Let me also tell that to be with the Satiguru doesn’t mean to be with the Satiguru physically; instead it means understanding the Satiguru’s given instructions and practice them in life. Physical aspect is not important; important is the light passed on by the Creator to the Guru. And, that light was passed on from First Nanak to Second Nanak and so on. If a physical visit ends without having the effect of the divine light of the Satiguru, the seeker gains nothing; therefore, going to Sri Guru Granth Sahib is only fruitful if the divine knowledge enshrined within Sri Guru Granth Sahib is taken to overhaul one’s life. Millions bow everyday to Sri Guru Granth Sahib, but a rare one gets attached to the light of the Guru to guide his or her mind in everyday life. Those ones, who are stuck to the physical aspect of the Guru, are not going anywhere else. Trust me, the Sikhi is not about worshiping, or offering flowers and money; it is about changing according to the Guru.

Once a gentleman wrote to me,” why do you bring the Gurbani  to everything we (Sikhs) do”. He hit me hard and made me wonder for what purpose such gentlemen read or contemplate the Gurbani ? Is it for just chanting like the mantras in the morning and evening only? What kind of sincerity that could be? Do we read the Gurbani  like mantras for liberation after death? Who knows about liberation after death if the entire life is spent in the Maya bonds? Reluctantly I replied to that gentleman to the fact: I respect your views, but the Gurbani  is everything for me.

Coming back to the next stanza; the Guru now guides the followers how to obtain that everlasting bliss mentioned in the first stanza.

ਏ ਮਨ ਮੇਰਿਆ ਤੂ ਸਦਾ ਰਹੁ ਹਰਿ ਨਾਲੇ ॥

ਹਰਿ ਨਾਲਿ ਰਹੁ ਤੂ ਮੰਨ ਮੇਰੇ ਦੂਖ ਸਭਿ ਵਿਸਾਰਣਾ ॥

ਅੰਗੀਕਾਰੁ ਓਹੁ ਕਰੇ ਤੇਰਾ ਕਾਰਜ ਸਭਿ ਸਵਾਰਣਾ ॥

ਸਭਨਾ ਗਲਾ ਸਮਰਥੁ ਸੁਆਮੀ ਸੋ ਕਿਉ ਮਨਹੁ ਵਿਸਾਰੇ ॥

ਕਹੈ ਨਾਨਕੁ ਮੰਨ ਮੇਰੇ ਸਦਾ ਰਹੁ ਹਰਿ ਨਾਲੇ ॥੨॥

Ay man mayri-aa too sadaa rahu har naalay.

Har naal rahu too man mayray dookhsabh visaarnaa.

Angeekaar oh karay tayraa kaaraj sabhsavaarnaa.

Sabhnaa galaa samrath su-aamee so ki-o manhu visaaray.

Kahai naanak man mayray sadaa rahu har naalay. ||2||

In essence: Oh my mind! Remain with Akalpurakh always; by doing so, you will forget all sufferings. He will settle your affairs right way. Akalpurakh is potent to do everything; why to forget Him then? Nanak says: Oh my mind!  Always you remain with Akalpurakh.

The stanza appears very simple, but in it a subtle idea is expressed that takes the follower back to the first stanza in which obtaining the Satiguru is elaborated (ਸਤਿਗੁਰੁ ਤ ਪਾਇਆ ਸਹਜਸੇਤੀ).

The Guru says:

ਕਹੈ ਨਾਨਕੁ ਮੰਨ ਮੇਰੇ ਸਦਾ ਰਹੁ ਹਰਿ ਨਾਲੇ ॥੨॥

Kahai naanak man mayray sadaa rahu har naalay.

Nanak says: Oh my mind! Always you remain with Akalpurakh.

Living always with Akalpurakh is the key that opens the door of the bliss the Guru is talking about. In the Gurbani , it is recommended to utter or say or remember Akalpurakh’sname; it doesn’t matter what name one picks for Him; literally it means to live in the memory ofAkalpurakh. It can be done only if one’s mind accepts what the Guru says and practices that; if one worries how one can make a living by being detached, one should just do what one thinks right. It is very important to live in Akalpurakh’s memory to have the bliss according to the Guru. The Guru also verifies that Ekankaar indeed helps if one seeks Him in utter sincerity; if one plays games in this pursuit, one is doomed.

Yes, the first step is to enshrine the Guru’s advice in the heart; in other words, one should make a living by making the Guru’s advice a guiding force. Then the following stanza number 7 is understood:

ਆਨੰਦੁ ਆਨੰਦੁ ਸਭੁ ਕੋ ਕਹੈ ਆਨੰਦੁ ਗੁਰੂ ਤੇ ਜਾਣਿਆ ॥

ਜਾਣਿਆ ਆਨੰਦੁ ਸਦਾ ਗੁਰ ਤੇ ਕ੍ਰਿਪਾ ਕਰੇ ਪਿਆਰਿਆ ॥

ਕਰਿ ਕਿਰਪਾ ਕਿਲਵਿਖ ਕਟੇ ਗਿਆਨ ਅੰਜਨੁ ਸਾਰਿਆ ॥

ਅੰਦਰਹੁ ਜਿਨ ਕਾ ਮੋਹੁ ਤੁਟਾ ਤਿਨ ਕਾ ਸਬਦੁ ਸਚੈ ਸਵਾਰਿਆ ॥

ਕਹੈ ਨਾਨਕੁ ਏਹੁ ਅਨੰਦੁ ਹੈ ਆਨੰਦੁ ਗੁਰ ਤੇ ਜਾਣਿਆ ॥੭॥

Aanand aanand sabh ko kahai aanand guroo tay jaani-aa.

Jaani-aa aanand sadaa gur tay kirpaa karay pi-aari-aa.

Kar kirpaa kilvikh katay gi-aan anjan saari-aa.

Andrahu jin kaa moh tutaa tin kaa sabad sachai savaari-aa.

Kahai naanak ayhu anand hai aanand gur tay jaani-aa. ||7||

In essence: All  people talk about the bliss, but it is known through the Guru. Yes,  all talk about the real bless, but one can know about the bliss from the Guru, only if the beloved Akalpurakh bestows His grace. With His grace, one’s sins are removed as the divine knowledge is bestowed upon (by the Guru). Akalpurakh embellishes the speech of those ones, who get rid of their deep attachment of the worldly love. Nanak says: it is the way through which the real bliss is experienced, and it is known through the Guru

ਠਹ ਆਖਣ ਨੂੰ ਤਾਂ ਹਰ ਕੋਈ ਆਖ ਦੇਂਦਾ ਹੈ ਕਿ ਮੈਨੂੰ ਆਨੰਦ ਪ੍ਰਾਪਤ ਹੋ ਗਿਆ ਹੈ, ਪਰ (ਅਸਲ) ਆਨੰਦ ਦੀ ਸੂਝ ਘੁਰੁ ਤੋਂ ਹੀ ਮਿਲਦੀ ਹੈ ।ਹੇ ਪਿਆਰੇ ਭਾਈ! (ਅਸਲ) ਆਨੰਦ ਦੀ ਸੂਝ ਸਦਾ ਘੁਰੁ ਤੋਂ ਹੀ ਮਿਲਦੀ ਹੈ । (ਉਹ ਮਨੁੱਖ ਅਸਲ ਆਨੰਦ ਨਾਲ ਸਾਂਝ ਪਾਂਦਾ ਹੈ, ਜਿਸ ਉਤੇ ਘੁਰੁ) ਕਿਰਪਾ ਕਰਦਾ ਹੈ । ਘੁਰੁ ਮੇਹਰ ਕਰ ਕੇ (ਉਸ ਦੇ) (ਅੰਦਰੋਂ) ਪਾਪ ਕੱਟ ਦੇਂਦਾ ਹੈ, ਤੇ (ਉਸ ਦੀਆਂ ਵਿਚਾਰ-ਅੱਖਾਂ ਵਿਚ) ਆਤਮਕ ਜੀਵਨ ਦੀ ਸੂਝ ਦਾ ਸੁਰਮਾ ਪਾਂਦਾ ਹੈ ।ਜਿਨ੍ਹਾਂ ਮਨੁੱਖਾਂ ਦੇ ਮਨ ਵਿਚੋਂ ਮਾਇਆ ਦਾ ਮੋਹ ਮੁੱਕ ਜਾਂਦਾ ਹੈ, ਅਕਾਲ ਪੁਰਖ ਉਹਨਾਂ ਦਾ ਬੋਲ ਹੀ ਸੁਚੱਜਾ ਮਿੱਠਾ ਕਰ ਦੇਂਦਾ ਹੈ

First, he Guru stresses on getting rid of cleverish ways through which the mortals make money and seek spiritual experience as well. Second, the Guru advises us not to fall in love with the perishable entity or thing. The Guru doesn’t ask us to give up supporting our families; instead he says: in the attachment of your family, don’t forget your Guru and the Creator. Work hard and keep supporting your families but only being with the Guru’s light and the Creator. Here is what the Guru says about brainy tricks:

ਏ ਮਨ ਚੰਚਲਾ ਚਤੁਰਾਈ ਕਿਨੈ ਨ ਪਾਇਆ ॥

ਚਤੁਰਾਈ ਨ ਪਾਇਆ ਕਿਨੈ ਤੂ ਸੁਣਿ ਮੰਨ ਮੇਰਿਆ ॥

ਏਹ ਮਾਇਆ ਮੋਹਣੀ ਜਿਨਿ ਏਤੁ ਭਰਮਿ ਭੁਲਾਇਆ ॥

ਮਾਇਆ ਤ ਮੋਹਣੀ ਤਿਨੈ ਕੀਤੀ ਜਿਨਿ ਠਗਉਲੀ ਪਾਈਆ ॥

ਕੁਰਬਾਣੁ ਕੀਤਾ ਤਿਸੈ ਵਿਟਹੁ ਜਿਨਿ ਮੋਹੁ ਮੀਠਾ ਲਾਇਆ ॥

ਕਹੈ ਨਾਨਕੁ ਮਨ ਚੰਚਲ ਚਤੁਰਾਈ ਕਿਨੈ ਨ ਪਾਇਆ ॥੧੦॥

Ay man chanchlaa chaturaa-ee kinai na paa-i-aa.

Chaturaa-ee na paa-i-aa kinai too sun man mayri-aa.

Ayh maa-i-aa mohnee jin ayt bharam bhulaa-i-aa.

Maa-i-aa ta mohnee tinai keetee jin thag-ulee paa-ee-aa.

Kurbaan keetaa tisai vitahu jin moh meethaa laa-i-aa.

Kahai naanak man chanchal chaturaa-ee kinai na paa-i-aa. ||10||

In essence: Akalpurakh is not obtained through cleverness. Oh mercurial mind! Listen to me. Akalpurakh is not obtained with cleverness. It is this fascinating Maya, which has deluded you. And, this fascinating Maya is created by Akalpurakh, who has attached the mortals to it deeply. (But still) You sacrifice to Akalpurakh, who has infused the sweet love for Maya (Turn toward Him instead). Nanak says: no one has obtained Akalpurakh through cleverness.

ਹੇ ਚੰਚਲ ਮਨ! ਚਲਾਕੀਆਂ ਨਾਲ ਕਿਸੇ ਨੇ ਭੀ (ਆਤਮਕ ਆਨੰਦ) ਹਾਸਲ ਨਹੀਂ ਕੀਤਾ । ਹੇ ਮੇਰੇ ਮਨ! ਤੂੰ (ਧਿਆਨ ਨਾਲ) ਸੁਣ ਲੈ ਕਿ ਕਿਸੇ ਜੀਵ ਨੇ ਭੀ ਚਤੁਰਾਈ ਨਾਲ (ਪਰਮਾਤਮਾ ਦੇ ਮਿਲਾਪ ਦਾ ਆਨੰਦ) ਪ੍ਰਾਪਤ ਨਹੀਂ ਕੀਤਾ, (ਅੰਦਰੋਂ ਸੋਹਣੀ ਮਾਇਆ ਵਿਚ ਭੀ ਫਸਿਆ ਰਹੇ, ਤੇ, ਬਾਹਰੋਂ ਨਿਰੀਆਂ ਗੱਲਾਂ ਨਾਲ ਆਤਮਕ ਆਨੰਦ ਚਾਹੇ, ਇਹ ਨਹੀਂ ਹੋ ਸਕਦਾ) ।ਇਹ ਮਾਇਆ ਜੀਵਾਂ ਨੂੰ ਆਪਣੇ ਮੋਹ ਵਿਚ ਫਸਾਣ ਲਈ ਬੜੀ ਡਾਢੀ ਹੈ, ਇਸ ਨੇ ਇਸ ਭੁਲੇਖੇ ਵਿਚ ਪਾਇਆ ਹੋਇਆ ਹੈ ਕਿ ਮੋਹ ਮਿੱਠੀ ਚੀਜ਼ ਹੈ, ਇਸ ਤਰ੍ਹਾਂ ਕੁਰਾਹੇ ਪਾਈ ਰੱਖਦੀ ਹੈ ।(ਪਰ ਜੀਵ ਦੇ ਭੀ ਕੀਹ ਵੱਸ?) ਜਿਸ ਪ੍ਰਭੂ ਨੇ ਮਾਇਆ ਦੇ ਮੋਹ ਦੀ ਠਗਬੂਟੀ (ਜੀਵਾਂ ਨੂੰ) ਚੰਬੋੜੀ ਹੈ ਉਸੇ ਨੇ ਇਹ ਮੋਹਣੀ ਮਾਇਆ ਪੈਦਾ ਕੀਤੀ ਹੈ ।(ਸੋ, ਹੇ ਮੇਰੇ ਮਨ! ਆਪਣੇ ਆਪ ਨੂੰ ਮਾਇਆ ਤੋਂ ਸਦਕੇ ਕਰਨ ਦੇ ਥਾਂ) ਉਸ ਪ੍ਰਭੂ ਤੋਂ ਹੀ ਸਦਕੇ ਕਰੋ ਜਿਸ ਨੇ ਮਿੱਠਾ ਮੋਹ ਲਾਇਆ ਹੈ (ਤਦੋਂ ਹੀ ਇਹ ਮਿੱਠਾ ਮੋਹ ਮੁੱਕਦਾ ਹੈ) ।ਨਾਨਕ ਆਖਦਾ ਹੈ—ਹੇ (ਮੇਰੇ) ਚੰਚਲ ਮਨ! ਚਤੁਰਾਈਆਂ ਨਾਲ ਕਿਸੇ ਨੇ (ਪਰਮਾਤਮਾ ਦੇ ਮਿਲਾਪ ਦਾ ਆਤਮਕ ਆਨੰਦ) ਨਹੀਂ ਲੱਭਾ

Now the Guru advises the followers how to become one with Ekankaar after abandoning their cleverish ways. The following stanza number 11, takes us back to stanza number 2:

ਏ ਮਨ ਪਿਆਰਿਆ ਤੂ ਸਦਾ ਸਚੁ ਸਮਾਲੇ ॥

ਏਹੁ ਕੁਟੰਬੁ ਤੂ ਜਿ ਦੇਖਦਾ ਚਲੈ ਨਾਹੀ ਤੇਰੈ ਨਾਲੇ ॥

ਸਾਥਿ ਤੇਰੈ ਚਲੈ ਨਾਹੀ ਤਿਸੁ ਨਾਲਿ ਕਿਉ ਚਿਤੁ ਲਾਈਐ ॥

ਐਸਾ ਕੰਮੁ ਮੂਲੇ ਨ ਕੀਚੈ ਜਿਤੁ ਅੰਤਿ ਪਛੋਤਾਈਐ ॥

ਸਤਿਗੁਰੂ ਕਾ ਉਪਦੇਸੁ ਸੁਣਿ ਤੂ ਹੋਵੈ ਤੇਰੈ ਨਾਲੇ ॥

ਕਹੈ ਨਾਨਕੁ ਮਨ ਪਿਆਰੇ ਤੂ ਸਦਾ ਸਚੁ ਸਮਾਲੇ ॥੧੧॥

Ay man pi-aari-aa too sadaa sach samaalay.

Ayhu kutamb too je daykh-daa chalai naahee tayrai naalay.

Saath tayrai chalai naahee tis naal ki-o chit laa-ee-ai.

Aisaa kamm moolay na keechai jit antpachhotaa-ee-ai.

Satguroo kaa updays sun too hovai tayrai naalay.

Kahai naanak man pi-aaray too sadaa sach samaalay. ||11||

In essence: Oh my mind! Always contemplate the eternal Almighty. This family you behold will not go with you (as you will depart, no one is going to die with you). When it will not depart along with you, then why to get attached to it (it is about the deep attachment that leads one to do evil-deeds for one’s relations)? Never do a deed upon which you have to repent eventually. Listen to the Satiguru’s instruction; it shall be with you. Nanak says: oh my dear mind! Always contemplate the eternal Almighty.

ਹੇ ਭਾਈ!) ਇਸ ਪਰਵਾਰ ਦੇ ਮੋਹ ਵਿਚ ਕਿਉਂ ਫਸਦਾ ਹੈਂ? ਇਸ ਨੇ ਤੇਰੇ ਨਾਲ ਤੋੜ ਸਦਾ ਦਾ ਸਾਥ ਨਹੀਂ ਨਿਬਾਹ ਸਕਣਾ । ਜਿਸ ਕੰਮ ਦੇ ਕੀਤਿਆਂ ਆਖ਼ਰ ਹੱਥ ਮਲਣੇ ਪੈਣ, ਉਹ ਕੰਮ ਕਦੇ ਭੀ ਕਰਨਾ ਨਹੀਂ ਚਾਹੀਦਾ ।

Once we empty our minds from our own thoughts and seek our Guru’s advice, we only become able to learn something from the Guru; we will then reject rites, rituals and garbs totally; on this path, our ability will infuse in us the Guru’s light that dissolves our unending desires and flaws leading to vices. We will become able to entreat forgiveness even if we innocently use harsh words. We will then see the path right in front of us; it could appear mountainous, but our ability will strengthen it. Our Guru’s light will help us in a big way.

I pray for everyone including myself to obtain the Guru to walk toward the ultimate bliss.

Partially interpretation in Punjabi is done by Dr Sahib Singh

Humbly

G singh