GURSOCH-The Gurbani Connection

A Gift Of Peace

By G.Singh in GURBANI ARTICLES

We don’t know why and when the bani “Sukhmani” was written, and believing in stories about it doesn’t help us anyway. In Santhya Bhai Veer Singh relates some stories given in “Suraj Parkash”. According to that, some followers asked the Guru to write simple bani to help the follower to get attached to Naam. It is funny and absurd as well. Was there no simple Gurbani before “Sukhmani”? Third Nanak already had written “Anand” in very lucid way. Fifth Nanak, like the previous Gurus, would sit alone and write the Gurbani as he felt about it. We do not need to attach such stories to any shabda. Let us enjoy first ashtpadee of Sukhmani, the reservoir of peace:

ਗਉੜੀ ਸੁਖਮਨੀ ਮਃ ੫ ॥

Ga-orhee sukhmanee mehlaa 5.

Raag Gauri, Sukhmani: the Reservoir of Peace, Mehla 5.

Before starting the Bani, Fifth Nanak pays his respect to the Creator and First Nanak. Besides the expression of initial bowing, the verses signify the importance of both, Akalpurakh and the Satiguru, who hold everything about the journey of the soul. This prayer inspires the mind to settle on both, the Creator and the Guru. Thus Fifth Nanak inspires us to indulge in the praise of Akalpurakh, the Guru and His devotees vigorously. A Sikh when bows before the Guru, he or she asks for the blessings of the Guru for becoming sincere in the devotion of the Creator and to get rid of the powerful influences of Maya. When the Guru’s blessings occur, the Sikhs achieve everything, because “Naam” contains everything. Begging Maya from the Guru is going against the Guru’s own teachings. If it is felt that we need more help than our own given capacity to complete a project, the Guru guides us to pray to the Creator (91, SGGS). No Sikh should look for any other place but the refuge of the Creator and Guru Nanak Dev Ji, who leads the followers only to Akalpurakh. In this bani, Fifth Nanak stresses this point. How it is done, he elaborates it in detail.

ਸਲੋਕੁ ॥ੴਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥

ਆਦਿ ਗੁਰਏ ਨਮਹ ॥ ਜੁਗਾਦਿ ਗੁਰਏ ਨਮਹ ॥

ਸਤਿਗੁਰਏ ਨਮਹ ॥ ਸ੍ਰੀ ਗੁਰਦੇਵਏ ਨਮਹ ॥੧॥

Salok. Ik-oⁿkaar satgur parsaad. Aad gur-ay namah.

Jugaad gur-ay namah. Satgur-ay namah. Saree gurdayv-ay namah. ||1||

Slok.

In essence: There is but one All pervading Ekankaar,who is obtained with the blessings of the Satiguru. I bow to the primordial Guru, Ekankaar. I bow to Ekankaar, who has been the Guru through the primal age. I bow to the Satiguru, the venerable Guru (Sri Guru Nanak Dev Ji).

Note: The interpreters of Freed Kote Wala Teeka use “Aad Guru” for First Nanak and “Jugad Guru” for Second Nanak, “Satguru” for Third Nanak and “Gurdev” for Fourth Nanak. I wonder how Fifth Nanak can omit “the Creator” in his prayer!

We must understand as Sikhs that the real Guru is Akalpurakh, who has been acting as a Guru through His mediums; He spoke through all Nanaks. If we learn from Guru Nanak Dev Ji, it means we learn from the Creator. The Gurbani makes it clear why the Guru is important: through the Guru, Akalpurakh guides the mortals (on 1024, SGGS, Mehla 1 ਗੁਰ ਮਹਿ ਆਪੁ ਰਖਿਆ ਕਰਤਾਰੇ ॥ Gur meh aap rakhi-aa kartaaray. In essence: The Creator has installed His light (Himself) within the Guru).

The Gurbani also warns the mortals to be aware of the false Gurus. Today the words like “Guru, Sant and swami” have become so common that it has become a fashion to use these words for the people having some followers. That is why the Gurbani explains who can be a true Guru or a Sant or a Brahamgyani. In “Sukhmani”. Fifth Nanak provides us this useful knowledge so that we should not fall into the net of the Maya influenced fake – Gurusor Sant.

In the following, Fifth Nanak shares with us the magical power of contemplating the Creator. Please bear this in your mind that the bani expresses a story of the heart absorbed totally in the Almighty. It is filled with His praise. The Guru also indicates that in the primal scriptures, Ekankaar’s name is deemed as the purest one; therefore, all the rituals in context of pleasing Ekankaar are not as pure as Ekankaar’s name. It is advised to remain associated with those, who remain absorbed in Him. We are guided to follow only Naam once praised in the old scriptures; all irrelevant things to Naam added in the old scriptures are not worth our attention. We are not guided to harbor nostalgia of the old scriptures either. We are advised to cling to His Naam. Fifth Nanak takes the responsibility of eradicating duality of the followers; therefore, with reference to old scriptures, he asks us to move on with Akalpurakh’s Naam.

ਪ੍ਰਭ ਕੈ ਸਿਮਰਨਿ ਗਰਭਿ ਨ ਬਸੈ ॥ ਪ੍ਰਭ ਕੈ ਸਿਮਰਨਿ ਦੂਖੁ ਜਮੁ ਨਸੈ ॥

ਪ੍ਰਭ ਕੈ ਸਿਮਰਨਿ ਕਾਲੁ ਪਰਹਰੈ ॥ ਪ੍ਰਭ ਕੈ ਸਿਮਰਨਿ ਦੁਸਮਨੁ ਟਰੈ ॥

ਪ੍ਰਭ ਸਿਮਰਤ ਕਛੁ ਬਿਘਨੁ ਨ ਲਾਗੈ ॥ ਪ੍ਰਭ ਕੈ ਸਿਮਰਨਿ ਅਨਦਿਨੁ ਜਾਗੈ ॥

ਪ੍ਰਭ ਕੈ ਸਿਮਰਨਿ ਭਉ ਨ ਬਿਆਪੈ ॥ ਪ੍ਰਭ ਕੈ ਸਿਮਰਨਿ ਦੁਖੁ ਨ ਸੰਤਾਪੈ ॥

ਪ੍ਰਭ ਕਾ ਸਿਮਰਨੁ ਸਾਧ ਕੈ ਸੰਗਿ ॥ ਸਰਬ ਨਿਧਾਨ ਨਾਨਕ ਹਰਿ ਰੰਗਿ ॥੨॥

Asatpadee.

Simra-o simar simar sukh paava-o. Kal kalays tan maahi mitaava-o.

Simra-o jaas bisumbhar aikai. Naam japat agnat anaykai.

Bayd puraan simrit sudhaakh-yar. Keenay raam naam ik aakh-yar.

Kinkaa ayk jis jee-a basaavai. Taa kee mahimaa ganee na aavai.

Kaaⁿkhee aikai daras tuhaaro. Naanak un sang mohi udhaaro. ||1||

Ashtpadee.

In essence: I contemplate Akalpurakh and get peace by contemplating Him. By doing so, I end strife and anguish from my body. I contemplate Akalpurakh, the Master of the world, whose name numerous persons utter. The Vedas, the Puranas and the Simirits have expressed the name of Akalpurakh as a pure word. The praises of that person, who harbors Akalpurakh’s name for a moment in his/her heart, are beyond words. Oh Nanak! Say: Oh Ekankaar! Save me by keeping me in the company of those persons, who long to obtain only your vision.”

“Sadh Sangat” is highly recommended for the seeker in the Gurbani. There is a well explained reason of that. The Maya influences are so powerful that even if some Guru followers decide to tread on the Guru – path very sincerely, they often get trapped in the Maya net. Keeping this in mind, the Guru suggests the followers to stay in the company of those, who are committed to the Guru and Akalpurakh. It is the company that makes and breaks the mortal eventually. No wonder, the Guru promotes it loudly and clearly. Above, the Guru offers a prayer to Akalpurakh on behalf of the followers. After advising them about the magical effects of Akalpurakh’s meditation, in the following verses, the Guru makes clear that the contemplating Akalpurakh stills the mind; therefore, it is the highest deed the mortal should involve in.

ਸੁਖਮਨੀ ਸੁਖ ਅੰਮ੍ਰਿਤ ਪ੍ਰਭ ਨਾਮੁ ॥

ਭਗਤ ਜਨਾ ਕੈ ਮਨਿ ਬਿਸ੍ਰਾਮ ॥ ਰਹਾਉ ॥

Sukhmanee sukh amrit parabh naam.

Bhagat janaa kai man bisraam. Rahaa-o.

In essence: Prabh’s Naam is a reservoir of peace; (Because of it) the peace abides in the minds of Prabh’s devotees. Pause.

Above statement of Fifth Nanak is a basic canon of Sikhi. No entity or religious deed is deemed as pious as the act of contemplating Prabh Naam. First Nanak preached to all whom he met throughout his life to contemplate Prabh Naam. Jap Ji overflows with Naam – praise. No pilgrimage – place is equal to Naam. No entity is closer to the power of the Naam. On 15, SGGS, he states that one who has forgotten His Naam has gained nothing. On 220, SGGS, the Guru literally defines the ultimate power of Naam compared to known nine treasure of supernatural powers. On 473, SGGS, First Nanak asks the follower to become fearless by associating with the Creator. Respectfully fearing Prabh dispels all other fears (151, SGGS). Thus, First Nanak frees the followers from all fears and anxieties.

Then, as we contemplate Akalpurakh, our minds get stilled; consequently, we enjoy eternal peace. Indeed Akalpurakh’s Naam is a reservoir of peace as expressed in the above Slok of Fifth Nanak.

Interestingly, the Gurbani doesn’t set up religious rules and laws for the mortals to enslave them, because it aims at stilling their minds. Through stillness of the mind, liberation from all bonds occurs. How to live as per society’s norms and laws are left on the society builders, because then the mind of Prabh’s devotee progresses by becoming civilized only through spirituality. No effect of the society remains on a person in love with the creator, though the society keeps coining its own laws as per its needs. Without this spiritual progression, any religion that binds the mortals with old set up laws will face obscurity as its society progresses into a civilization.

The description of power of Prabh’s Naam continues:

ਪ੍ਰਭ ਕੈ ਸਿਮਰਨਿ ਗਰਭਿ ਨ ਬਸੈ ॥ ਪ੍ਰਭ ਕੈ ਸਿਮਰਨਿ ਦੂਖੁ ਜਮੁ ਨਸੈ ॥

ਪ੍ਰਭ ਕੈ ਸਿਮਰਨਿ ਕਾਲੁ ਪਰਹਰੈ ॥ ਪ੍ਰਭ ਕੈ ਸਿਮਰਨਿ ਦੁਸਮਨੁ ਟਰੈ ॥

ਪ੍ਰਭ ਸਿਮਰਤ ਕਛੁ ਬਿਘਨੁ ਨ ਲਾਗੈ ॥ ਪ੍ਰਭ ਕੈ ਸਿਮਰਨਿ ਅਨਦਿਨੁ ਜਾਗੈ ॥

ਪ੍ਰਭ ਕੈ ਸਿਮਰਨਿ ਭਉ ਨ ਬਿਆਪੈ ॥ ਪ੍ਰਭ ਕੈ ਸਿਮਰਨਿ ਦੁਖੁ ਨ ਸੰਤਾਪੈ ॥

ਪ੍ਰਭ ਕਾ ਸਿਮਰਨੁ ਸਾਧ ਕੈ ਸੰਗਿ ॥ ਸਰਬ ਨਿਧਾਨ ਨਾਨਕ ਹਰਿ ਰੰਗਿ ॥੨॥

Parabh kai simran garabh na basai. Parabh kai simran dookh jam nasai.

Parabh kai simran kaal parharai. Parabh kai simran dusman tarai.

Parabh simrat kachhbighan na laagai. Parabh kai simran an-din jaagai.

Parabh kai simran bha-o na bi-aapai. Parabh kai simran dukh na santaapai.

Parabh kaa simran saadh kai sang. Sarab nidhaan naanak har rang. ||2||

In essence: Because of contemplating Prabh, one doesn’t go into a womb. Contemplating Prabh makes the fear of death and pains disappear. By contemplating Prabh, the anxiety of death goes away, and the vices go away as well. By contemplating Prabh, the obstacles do not come. By contemplating Prabh, one remains aware of the Maya influences. Contemplating Prabh eradicates fear and pain or troubles. Contemplating Prabh is attained in the company of Prabh’s true devotee. All the treasures are found in Prabh’s love.

As described in the elaboration of the Slok of Fifth Nanak quoted above, the contemplating the Creator brings eternal peace to the mind and it remains absorbed in Him in utter love. It eventually becomes one with Him. Because of that, the feelings of pains, inclinations toward vices and fearing of death go away. The furnace of desires starts getting dim to go off. The Maya – influences though exist, they remain ineffective. Then, the Guru again reminds the followers the importance of the company of Prabh’s devotees where true contemplating of Prabh is learned. All Sikhs must understand that to follow the Guru path, the environment in which Prabh is praised and discussed, must be preferred to everything. In there, meditation of Prabh is mastered. Bhagat Kabir strongly asks the seekers to avoid any negative environment (1369, SGGS).

In the society, super natural illusions are embraced as powerful trades. Those ones, who display them, become known in the society. Because of having those supernatural powers, or influential techniques, some people start defining the divine knowledge and setting up their own rules for the soul to get salvation. In the following, the Guru asks the followers to start contemplating Prabh, because through contemplating Him, one doesn’t desire any kind of rituals or set up religious – norms. The persons, who contemplate Prabh, get divine intellect, please the Creator and thus become pious. If we, as the followers of the Guru, get committed to the Guru’s guidance, why should we care for what the so called spiritual leaders say? Now, Fifth Nanak compresses all the deeds into one deed: His meditation.

Page 262 – 263

ਪ੍ਰਭ ਕੈ ਸਿਮਰਨਿ ਰਿਧਿ ਸਿਧਿ ਨਉ ਨਿਧਿ ॥ ਪ੍ਰਭ ਕੈ ਸਿਮਰਨਿ ਗਿਆਨੁ ਧਿਆਨੁ ਤਤੁ ਬੁਧਿ ॥

ਪ੍ਰਭ ਕੈ ਸਿਮਰਨਿ ਜਪ ਤਪ ਪੂਜਾ ॥ ਪ੍ਰਭ ਕੈ ਸਿਮਰਨਿ ਬਿਨਸੈ ਦੂਜਾ ॥

ਪ੍ਰਭ ਕੈ ਸਿਮਰਨਿ ਤੀਰਥ ਇਸਨਾਨੀ ॥ ਪ੍ਰਭ ਕੈ ਸਿਮਰਨਿ ਦਰਗਹ ਮਾਨੀ ॥

ਪ੍ਰਭ ਕੈ ਸਿਮਰਨਿ ਹੋਇ ਸੁ ਭਲਾ ॥ ਪ੍ਰਭ ਕੈ ਸਿਮਰਨਿ ਸੁਫਲ ਫਲਾ ॥

ਸੇ ਸਿਮਰਹਿ ਜਿਨ ਆਪਿ ਸਿਮਰਾਏ ॥ ਨਾਨਕ ਤਾ ਕੈ ਲਾਗਉ ਪਾਏ ॥੩॥

Parabh kai simran ridh sidhna-o nidh. Parabh kai simran gi-aan Dhi-aan tatbudh.

Parabh kai simran jap tap poojaa. Parabh kai simran binsai doojaa.

Parabh kai simran tirath isnaanee. Parabh kai simran dargeh maanee.

Parabh kai simran ho-ay so bhalaa. Parabh kai simran sufal falaa.

Say simrahi jin aap simraa-ay. Naanak taa kai laaga-o paa-ay. ||3||

In essence: By contemplating Prabh, all power and nine treasures are obtained. By contemplating Prabh, the divine knowledge, the meditation and the essence of wisdom come. Contemplating Prabh is itself His devotion, penance and worship. With it, duality is eliminated. Contemplating Prabh is like bathing on pilgrimage – places. Contemplating Prabh makes one accepted by Him. By contemplating Prabh, one deems whatever happens as good and a part of His ordinance. Contemplating Prabh enables one to achieve the spiritual goal successfully. Only that person, whom He causes to do so, contemplates Prabh. Oh Nanak! I like to touch the feet of that person, who is blessed with that virtue (means he has the highest respect for those, who contemplate Prabh).

Prabh’s meditation brings worry free living, contentment, and spiritual powers. Through His meditation, one is filled with the divine wisdom.

His meditation is above all deeds, and through it, one succeeds in spiritual success, because it satiates the mind completely. It cleans the mind and enables it to walk on a right path. As the mind is contented, all the desires are fulfilled (it’s a metaphoric expression; it means the mind doesn’t desire materialistic pleasures anymore). Thus, while living in Maya, through His meditation, one remains immaculate.

ਪ੍ਰਭ ਕਾ ਸਿਮਰਨੁ ਸਭ ਤੇ ਊਚਾ ॥ ਪ੍ਰਭ ਕੈ ਸਿਮਰਨਿ ਉਧਰੇ ਮੂਚਾ ॥

ਪ੍ਰਭ ਕੈ ਸਿਮਰਨਿ ਤ੍ਰਿਸਨਾ ਬੁਝੈ ॥ ਪ੍ਰਭ ਕੈ ਸਿਮਰਨਿ ਸਭੁ ਕਿਛੁ ਸੁਝੈ ॥

ਪ੍ਰਭ ਕੈ ਸਿਮਰਨਿ ਨਾਹੀ ਜਮ ਤ੍ਰਾਸਾ ॥ ਪ੍ਰਭ ਕੈ ਸਿਮਰਨਿ ਪੂਰਨ ਆਸਾ ॥

ਪ੍ਰਭ ਕੈ ਸਿਮਰਨਿ ਮਨ ਕੀ ਮਲੁ ਜਾਇ ॥ ਅੰਮ੍ਰਿਤ ਨਾਮੁ ਰਿਦ ਮਾਹਿ ਸਮਾਇ ॥

ਪ੍ਰਭ ਜੀ ਬਸਹਿ ਸਾਧ ਕੀ ਰਸਨਾ ॥ ਨਾਨਕ ਜਨ ਕਾ ਦਾਸਨਿ ਦਸਨਾ ॥੪॥

Parabh kaa simran sabh tay oochaa. Parabh kai simran udhray moochaa.

Parabh kai simran tarisnaa bujhai. Parabh kai simran sabh kichh sujhai.

Parabh kai simran naahee jam taraasaa.Parabhkai simran pooran aasaa.

Parabh kai simran man kee mal jaa-ay. Amrit naam rid maahi samaa-ay.

Parabh jee baseh saadh kee rasnaa. Naanak jan kaa daasan dasnaa. ||4||

In essence: Contemplating Prabh is the most exalted deed. And, many people are saved by it. By contemplating Prabh, all desires are realized (one becomes contented) and real understanding of everything comes. Because of Prabh’s contemplation, the fear of death doesn’t remain and one is satiated (in His love). Because of contemplating Prabh, one enshrines eternal Naam in the heart and it washes off the filth of the mind. Prabh remains on the tongue of Prabh’s devotees. Nanak is a servant of the servants of Prabh ( those who utter His name).

In the following, Fifth Nanak defines the state of mind of those persons, who get drenched in Prabh’s love through meditation:

ਪ੍ਰਭ ਕਉ ਸਿਮਰਹਿ ਸੇ ਧਨਵੰਤੇ ॥ ਪ੍ਰਭ ਕਉ ਸਿਮਰਹਿ ਸੇ ਪਤਿਵੰਤੇ ॥

ਪ੍ਰਭ ਕਉ ਸਿਮਰਹਿ ਸੇ ਜਨ ਪਰਵਾਨ ॥ ਪ੍ਰਭ ਕਉ ਸਿਮਰਹਿ ਸੇ ਪੁਰਖ ਪ੍ਰਧਾਨ ॥

ਪ੍ਰਭ ਕਉ ਸਿਮਰਹਿ ਸਿ ਬੇਮੁਹਤਾਜੇ ॥ ਪ੍ਰਭ ਕਉ ਸਿਮਰਹਿ ਸਿ ਸਰਬ ਕੇ ਰਾਜੇ ॥

ਪ੍ਰਭ ਕਉ ਸਿਮਰਹਿ ਸੇ ਸੁਖਵਾਸੀ ॥ ਪ੍ਰਭ ਕਉ ਸਿਮਰਹਿ ਸਦਾ ਅਬਿਨਾਸੀ ॥

ਸਿਮਰਨ ਤੇ ਲਾਗੇ ਜਿਨ ਆਪਿ ਦਇਆਲਾ ॥ ਨਾਨਕ ਜਨ ਕੀ ਮੰਗੈ ਰਵਾਲਾ ॥੫॥

Parabh ka-o simrahi say Dhanvantay. Parabh ka-o simrahi say pativantay.

Parabh ka-o simrahi say jan parvaan. Parabh ka-o simrahi say purakh pardhaan.

Parabh ka-o simrahi se baymuhtaajay. Parabh ka-o simrahi se sarab kay raajay.

Parabh ka-o simrahi say sukhvaasee. Parabh ka-o simrahi sadaa abhinaasee.

Simran tay laagay jin aap da-i-aalaa. Naanak jan kee mangai ravaalaa. ||5||

In essence: The persons, who contemplate Prabh, are wealthy and glorious (in spiritual realms). The ones, who contemplate Prabh, are the accepted ones (by Prabh) and distinguished ones. Those who contemplate Prabh, become totally independent. Those who contemplate Prabh are kings of all. Those who contemplate Prabh have the peace of mind all the time, and the contemplating Prabh makes them immortal. Those persons, whom Prabh causes to contemplate Him by bestowing His kindness, contemplate Prabh. Oh Nanak! I seek their company in utter humility.

In Guru Nanak’s house, only those persons who remain drenched in Prabh’s love are wealthy and glorious. This stanza expresses about those virtues, which one attains through Prabh’s meditation.

When the mortals learn how to contemplate Prabh through the Guru, they totally get changed. They start living in a different way, because through contemplating Prabh, they become benevolent; they attain stable peace; they become able to control their minds and they feel Prabh always present within.

ਪ੍ਰਭ ਕਉ ਸਿਮਰਹਿ ਸੇ ਪਰਉਪਕਾਰੀ ॥ ਪ੍ਰਭ ਕਉ ਸਿਮਰਹਿ ਤਿਨ ਸਦ ਬਲਿਹਾਰੀ ॥

ਪ੍ਰਭ ਕਉ ਸਿਮਰਹਿ ਸੇ ਮੁਖ ਸੁਹਾਵੇ ॥ ਪ੍ਰਭ ਕਉ ਸਿਮਰਹਿ ਤਿਨ ਸੂਖਿ ਬਿਹਾਵੈ ॥

ਪ੍ਰਭ ਕਉ ਸਿਮਰਹਿ ਤਿਨ ਆਤਮੁ ਜੀਤਾ ॥ ਪ੍ਰਭ ਕਉ ਸਿਮਰਹਿ ਤਿਨ ਨਿਰਮਲ ਰੀਤਾ ॥

ਪ੍ਰਭ ਕਉ ਸਿਮਰਹਿ ਤਿਨ ਅਨਦ ਘਨੇਰੇ ॥ ਪ੍ਰਭ ਕਉ ਸਿਮਰਹਿ ਬਸਹਿ ਹਰਿ ਨੇਰੇ ॥

ਸੰਤ ਕ੍ਰਿਪਾ ਤੇ ਅਨਦਿਨੁ ਜਾਗਿ ॥ ਨਾਨਕ ਸਿਮਰਨੁ ਪੂਰੈ ਭਾਗਿ ॥੬॥

Parabh ka-o simrahi say par-upkaaree. Parabh ka-o simrahi tin sad balihaaree.

Parabh ka-o simrahi say mukhsuhaavay. Parabh ka-o simrahi tin sookh bihaavai.

Parabh ka-o simrahi tin aatam jeetaa. Parabh ka-o simrahi tin nirmal reetaa.

Parabh ka-o simrahi tin anadghanayray. Parabh ka-o simrahi baseh har nayray.

Sant kirpaa tay an-din jaag. Naanak simran poorai bhaag. ||6||

In essence: Those persons, who contemplate Akalpurakh, are benevolent, and I always sacrifice to them, who contemplate Him. Those persons who contemplate Prabh look beauteous. Such persons live their lives in peace. Those who contemplate Akalpurakh conquer their minds and their living becomes pure. Those who contemplate Akalpurakh have many folds of joys. By contemplating Prabh, they live close to Prabh. With the blessings of the Sants, they remain awake (From the Maya influences). Oh Nanak! Contemplating Prabh comes because of the perfect luck.

Only those learn to contemplate Prabh, who are fortunate; otherwise, many people remain stuck in doubts or duality; most of the time, they spend time in debating without trying to meditate on Prabh. Being convinced by theGuru, many people start imbibing with nectarous Gurbani and get drenched in the love of the Creator. The Guru enables the mind to remain in the refuge of one Creator and thus he makes it fearless. It is Prabh’s show and the mortals are just the actors, who play their assigned roles (951, SGGS). The Creator has laced the mortals with wonderful brains to execute their assigned duties. He has thrown all kinds of dices (433, SGGS). To help the mortals to secure stability, He takes the mortals to the right path.

ਪ੍ਰਭ ਕੈ ਸਿਮਰਨਿ ਕਾਰਜ ਪੂਰੇ ॥ ਪ੍ਰਭ ਕੈ ਸਿਮਰਨਿ ਕਬਹੁ ਨ ਝੂਰੇ ॥

ਪ੍ਰਭ ਕੈ ਸਿਮਰਨਿ ਹਰਿ ਗੁਨ ਬਾਨੀ ॥ ਪ੍ਰਭ ਕੈ ਸਿਮਰਨਿ ਸਹਜਿ ਸਮਾਨੀ ॥

ਪ੍ਰਭ ਕੈ ਸਿਮਰਨਿ ਨਿਹਚਲ ਆਸਨੁ ॥ ਪ੍ਰਭ ਕੈ ਸਿਮਰਨਿ ਕਮਲ ਬਿਗਾਸਨੁ ॥

ਪ੍ਰਭ ਕੈ ਸਿਮਰਨਿ ਅਨਹਦ ਝੁਨਕਾਰ ॥ ਸੁਖੁ ਪ੍ਰਭ ਸਿਮਰਨ ਕਾ ਅੰਤੁ ਨ ਪਾਰ ॥

ਸਿਮਰਹਿ ਸੇ ਜਨ ਜਿਨ ਕਉ ਪ੍ਰਭ ਮਇਆ ॥ ਨਾਨਕ ਤਿਨ ਜਨ ਸਰਨੀ ਪਇਆ ॥੭॥

Parabh kai simran kaaraj pooray. Parabh kai simran kabahu na jhooray.

Parabh kai simran har gun baanee. Parabh kai simran sahj samaanee.

Parabh kai simran nihchal aasan. Parabh kai simran kamal bigaasan.

Parabh kai simran anhad jhunkaar. Sukh parabh simran kaa ant na paar.

Simrahi say jan jin ka-o parabhma-i-aa. Naanak tin jan sarnee pa-i-aa. ||7||

In essence: By contemplating Prabh, one’s tasks are accomplished and one doesn’t endure anxiety ever. By contemplating Prabh, one utters Prabh’s praises only and remains in equipoise. By contemplating Prabh, one remains stable and one’s lotus heart blooms. By contemplating Prabh,one hears a sound of the celestial strain within. There is no limit of comfort and peace one gets through contemplating Prabh. Only those, upon whom Prabh bestows His grace, contemplate Prabh. Oh Nanak! I seek the refuge of such persons.

Fifth Nanak gives stress on meditating on Akalpurakh through which one learns how to still the mind to experience the stability of the mind. We talk about freedom, but we never enjoy it completely, because some how our bonds of Maya keep us slaves of our minds and other influences. No spiritual guide can guide us to the stability of mind as long he or she promotes the Maya bonds. There are many so called seers, who do such advertising of the Maya pursuits and go through the same kind of slavery of the mind as their followers do. Fifth Nanak asks us to prepare our minds to reach to the state of mind where it gets stilled. If that is done, a complete freedom is obtained. Our minds are made to observe everything it experiences or encounters; nonetheless, if the mind develops love for the Creator and His ordinance, it doesn’t get involve in other stuff. It acts like a person, who has no desire to drink even being present in a club where drinks are served free. Such a person’s mind becomes indifferent to the things that drag it away from Prabh’s envisioned presence. When it secures a state of mind where peace is restored forever; it doesn’t want to lose it. It stays with the Guru’s guidance. It remains envisioning Prabh everywhere.

In this last stanza of First Ashtpadee, Fifth Nanak elaborates on gnosis of scriptures, seekers, and Bhagatas. It is the power of Akalpurakh that runs His big show. We must understand how the Guru sees no difference between Akalpurakh and His meditation.

ਹਰਿ ਸਿਮਰਨੁ ਕਰਿ ਭਗਤ ਪ੍ਰਗਟਾਏ ॥ ਹਰਿ ਸਿਮਰਨਿ ਲਗਿ ਬੇਦ ਉਪਾਏ ॥

ਹਰਿ ਸਿਮਰਨਿ ਭਏ ਸਿਧ ਜਤੀ ਦਾਤੇ ॥ ਹਰਿ ਸਿਮਰਨਿ ਨੀਚ ਚਹੁ ਕੁੰਟ ਜਾਤੇ ॥

ਹਰਿ ਸਿਮਰਨਿ ਧਾਰੀ ਸਭ ਧਰਨਾ ॥ ਸਿਮਰਿ ਸਿਮਰਿ ਹਰਿ ਕਾਰਨ ਕਰਨਾ ॥

ਹਰਿ ਸਿਮਰਨਿ ਕੀਓ ਸਗਲ ਅਕਾਰਾ ॥ ਹਰਿ ਸਿਮਰਨ ਮਹਿ ਆਪਿ ਨਿਰੰਕਾਰਾ ॥

ਕਰਿ ਕਿਰਪਾ ਜਿਸੁ ਆਪਿ ਬੁਝਾਇਆ ॥ ਨਾਨਕ ਗੁਰਮੁਖਿ ਹਰਿ ਸਿਮਰਨੁ ਤਿਨਿ ਪਾਇਆ ॥੮॥੧॥

Har simran kar bhagatpargataa-ay. Har simran lag bayd upaa-ay.

Har simran bha-ay sidh jatee daatay. Har simran neech chahu kunt jaatay.

Har simran Dhaaree sabh Dharnaa. Simar simar har kaaran karnaa.

Har simran kee-o sagal akaaraa. Har simran meh aap nirankaaraa.

Kar kirpaa jis aap bujhaa-i-aa. Naanak gurmukh har simran tin paa-i-aa. ||8||1||

In essence: By contemplating Har, Har’s devotees become distinguished ones. By contemplating Har, the Vedas were composed. By contemplating Har, many people become adepts, celibates and donors. Because of the contemplation of Har, the persons, who were called low, became well renowned in the world. Because of the contemplation of Har, the entire earth is installed and held with His support; therefore, (one should) contemplate Har, who has created all this. For Har’s contemplation, Harhas created the entire creation. Har Himself is present where He is contemplated. Oh Nanak! A person, to whom Har imparts understanding of this with His grace, obtains such contemplation of Har through the Guru.

His mediation leads to higher level of consciousness. It glorifies the deliverer. It leads to virtuous deeds. The Guru states that this entire world is created so that the mortal can meditate on Him (433, SGGS, Mehla 1). In Har contemplation, Har Himself abides in. He is felt, envisioned and realized in His contemplation; nonetheless, this gift of contemplating Har is obtained with His grace. Here, it is not said that one is asked to wait only for His grace. Actually, one is advised not to worry about anything, not even about His grace while following the Guru. Good deeds need to be done continuously. Virtuous thinking must be continued to shape the behavior and to bring improvement in His meditation, which enables the mind to drench in His love. Hoping nothing but living in Har’s love is important. Har’s grace is in His hands; it comes according to His own way; therefore, worrying about that is not encouraged at all in the Gurbani.

In other words, follow the Guru – shown path and follow it with all honesty without worrying about the fruit, because hoping for the fruits can lead us to selfishness. It is the devotion done in selflessness that counts in spiritual realms. The path of devotion showers the devotees with that bliss, which lasts forever

Humbly,

G Singh.

The Path On Which We Often Slip Down

By G.Singh in GURBANI ARTICLES

The following shabda at 830, SGGS is all about seeking Ekankaar within with extreme longing. Fifth Nanak expresses the plight of a seeker, who is utterly sincere in his goal. As the seeker progresses, a big change comes within and the Seeker’s ultimate wish materializes. It starts with very sincere hope of envisioning Ekankaar within. The company of that person who has experienced the union with Ekankaar is deemed as an initial and necessary need. Let us together go though the path the Guru has shown to us:

ਰਾਗੁ ਬਿਲਾਵਲੁ ਮਹਲਾ ੫ ਘਰੁ ੧੩ ਪੜਤਾਲ

Rāg bilāval mėhlā 5 gẖar 13 paṛ▫ṯāl

Raag Bilawal, the bani of Fifth Nanak,

house thirteen “Partaal/ repeated rhythm”

ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥

Ik▫oaŉkār saṯgur parsāḏ.

There is only one all pervading Akalpurakh, who is known through the Satiguru’s blessings.

ਮੋਹਨ ਨੀਦ ਨ ਆਵੈ ਹਾਵੈ ਹਾਰ ਕਜਰ ਬਸਤ੍ਰ ਅਭਰਨ ਕੀਨੇ ॥

ਉਡੀਨੀ ਉਡੀਨੀ ਉਡੀਨੀ ॥ ਕਬ ਘਰਿ ਆਵੈ ਰੀ ॥੧॥ ਰਹਾਉ ॥

Mohan nīḏ na āvai hāvai hār kajar basṯar abẖran kīne.

Udīnī udīnī udīnī. Kab gẖar āvai rī. ||1|| rahā▫o.

In essence: Oh my enticing Prabh! I cannot sleep without you though I am adorned with necklace, ornaments and collyrium (though I have decorated myself to meet you.). I cannot hold back my sobbing, and I am very sad. When will you be home? Pause

In the above verses, the Guru expresses a sad plight of the soul – bride, who is eager to see Akalpurakh. In helplessness, she is in anxiety; she is eager to meet Him but cannot. We are not like that soul – bride, because we are happy with what we have or what we do. We take pleasure to feed our own conceit, and we are involved in our affairs and entanglements in a way that we lack that strong longing for Prabh. The Guru, through these verses, asks us to develop such longing that can awaken us from the Maya slumber. If we do not develop that kind of longing for Prabh, we are not going anywhere; we are stuck in duality.

ਮੋਹਨ = ਹੇ ਮੋਹਨ! ਹੇ ਪਿਆਰੇ ਪ੍ਰਭੂ! ਹਾਵੈ = ਹਾਹੁਕੇ ਵਿਚ। ਕਜਰ = ਕੱਜਲ। ਅਭਰਣ = ਆਭਰਣ, ਗਹਿਣੇ। ਉਡੀਨੀ = ਉਦਾਸ, (ਉਡੀਕ ਵਿਚ)। ਘਰਿ = ਘਰ ਵਿਚ। ਰੀ = ਹੇ ਭੈਣ! ਹੇ ਸੁਹਾਗਣ ਭੈਣ!।੧।ਰਹਾਉ।

ਹੇ ਮੋਹਨ-ਪ੍ਰਭੂ! (ਜਿਵੇਂ ਪਤੀ ਤੋਂ ਵਿਛੁੜੀ ਹੋਈ ਇਸਤ੍ਰੀ ਭਾਵੇਂ ਜੀਕਰ) ਹਾਰ, ਕੱਜਲ, ਕਪੜੇ, ਗਹਿਣੇ ਪਾਂਦੀ ਹੈ, (ਪਰ ਵਿਛੋੜੇ ਦੇ ਕਾਰਨ) ਹਾਹੁਕੇ ਵਿਚ (ਉਸ ਨੂੰ) ਨੀਂਦ ਨਹੀਂ ਆਉਂਦੀ, (ਪਤੀ ਦੀ ਉਡੀਕ ਵਿਚ ਉਹ) ਹਰ ਵੇਲੇ ਉਦਾਸ ਉਦਾਸ ਰਹਿੰਦੀ ਹੈ, (ਤੇ ਸਹੇਲੀ ਪਾਸੋਂ ਪੁੱਛਦੀ ਹੈ-) ਹੇ ਭੈਣ! (ਮੇਰਾ ਪਤੀ) ਕਦੋਂ ਘਰ ਆਵੇਗਾ (ਇਸੇ ਤਰ੍ਹਾਂ, ਹੇ ਮੋਹਨ! ਤੈਥੋਂ ਵਿਛੁੜ ਕੇ ਮੈਨੂੰ ਸ਼ਾਂਤੀ ਨਹੀਂ ਆਉਂਦੀ)।੧।ਰਹਾਉ।

ਸਰਨਿ ਸੁਹਾਗਨਿ ਚਰਨ ਸੀਸੁ ਧਰਿ ॥

ਲਾਲਨੁ ਮੋਹਿ ਮਿਲਾਵਹੁ ॥ ਕਬ ਘਰਿ ਆਵੈ ਰੀ ॥੧॥

Saran suhāgan cẖaran sīs ḏẖar.

Lālan mohi milāvhu. Kab gẖar āvai rī. ||1||

I take refuge in a fortunate soul – bride humbly and ask her to help me to meet my enticing Prabh. (My anxiety is) When will Prabh come home?

Now the Guru suggests us to meet Prabh’s real devotee who is with Him, and who has envisioned Him. (Suhagan is a lady whose Spouse is alive and remains with her; even if sometimes, she is not physical with her spouse, still she is known to be wife of a spouse, who is alive. Here the word “suhagan” is used as a metaphor to express oneness with the Creator. Suhagan is the Guru, and Suhagan is His devotee. Why cannot we be Suhagans? Answer: We are divorced to Him because of our liaisons with Maya. We are not fortunate enough to realize our spouse Prabh.

As they say to become an expert, one should ask another expert (602, 1410, SGGS). What can I tell you about His union if I do not have the experience? In the same way, what others can tell you if they lack such experience? The experienced one is the Guru; who can guide us perfectly.

ਸੁਹਾਗਨਿ = ਗੁਰਮੁਖਿ ਸਹੇਲੀ, ਗੁਰੂ। ਸੀਸੁ = ਸਿਰ। ਧਰਿ = ਧਰ ਕੇ। ਲਾਲਨੁ = ਸੋਹਣਾ ਲਾਲ। ਮੋਹਿ = ਮੈਨੂੰ। ਘਰਿ = ਹਿਰਦੇ-ਘਰ ਵਿਚ।੧।

ਹੇ ਮੋਹਨ ਪ੍ਰਭੂ! ਮੈਂ ਗੁਰਮੁਖ ਸੁਹਾਗਣ ਦੀ ਸਰਨ ਪੈਂਦੀ ਹਾਂ, ਉਸ ਦੇ ਚਰਨਾਂ ਉਤੇ (ਆਪਣਾ) ਸਿਰ ਧਰ ਕੇ (ਪੁੱਛਦੀ ਹਾਂ-) ਹੇ ਭੈਣ! ਮੈਨੂੰ ਸੋਹਣਾ ਲਾਲ ਮਿਲਾ ਦੇ (ਦੱਸ, ਉਹ) ਕਦੋਂ ਮੇਰੇ ਹਿਰਦੇ-ਘਰ ਵਿਚ ਆਵੇਗਾ।੧।

In the following verses, the Guru advises his followers:

ਸੁਨਹੁ ਸਹੇਰੀ ਮਿਲਨ ਬਾਤ ਕਹਉ ਸਗਰੋ ਅਹੰ ਮਿਟਾਵਹੁ ਤਉ ਘਰ ਹੀ ਲਾਲਨੁ ਪਾਵਹੁ ॥

ਤਬ ਰਸ ਮੰਗਲ ਗੁਨ ਗਾਵਹੁ ॥ ਆਨਦ ਰੂਪ ਧਿਆਵਹੁ ॥

ਨਾਨਕੁ ਦੁਆਰੈ ਆਇਓ ॥ ਤਉ ਮੈ ਲਾਲਨੁ ਪਾਇਓ ਰੀ ॥੨॥

Sunhu saherī milan bāṯkaha▫o sagro ahaŉ mitāvhu ṯa▫o gẖar hī lālan pāvhu.

Ŧab ras mangal gun gāvhu. Ānaḏ rūp ḏẖi▫āvahu.

Nānak ḏu▫ārai ā▫i▫o. Ŧa▫o mai lālan pā▫i▫o rī. ||2||

Oh Friend! Listen to me! I am telling you how the Beloved is met: eliminate your entire self – conceit and find my Spouse Prabh within. Then, you sing His praises. You meditate on Prabh, who is embodiment of bliss. I, Nanak, have come to this door (I have settled within after eliminating “self – conceit”) and I have found the beloved.

Our Self – conceit makes us aware that we are very intelligent; we see things and only believe in those things, which are convincing to our own mind – set. Anything that goes against our rational measure, we reject it. That is why Fifth Nanak says to his followers to leave their wisdom aside and take the Guru’s refuge humbly: 43 SGGS.

Direct advice is passed on to us. If we intend to envision Prabh, the conceit that guides our every day behavior must go. If this conceit is there, there is no chance to realize Him. This part is the hardest part to put in practice. We have dug many ditches around us with this conceit; therefore, our walking with the Guru has become impossible. We have friends to take their sides regardless their being right or wrong. We have to keep our honorable names. We have strong thirst of getting compliments; in fact, we are addicted to them. We have other so many interests that create ditches on our way. It is not possible to have Prabh’s memory in our hearts because of our involvement into such Maya temptations (First Nanak states about it on 15 SGGS, but still we ignore it and keep letting our minds direct us. We keep saying: we are learning). You know how the things are! Well, the Guru warns us that we cannot get both ways. Make a pick. There is a dilemma that tears us apart. We find different ways to obey our Guru; we get up early in the morning and do Gurbani – path; not a bad habit. There is one thing missing in this act though; for that reason, it is not acceptable to the Guru. What is that and why it is not acceptable to the Guru? Answer: We keep our filth of Maya and conceit sealed within. What the Gurbani path will do then? That seal is like bullet – proof glass. That must be shattered to follow the Guru and to clean the filth of conceit and the Maya attachment. Are you with me to make right pick? If you are, please read on the following, and see what miracle occurs if we get ready to follow the Guru:

ਸਹੇਲੀ = ਹੇ ਸਹੇਲੀ! ਮਿਲਨ ਬਾਤ = ਮਿਲਣ ਦੀ ਗੱਲ। ਕਹਉ = ਕਹਉਂ, ਮੈਂ ਦੱਸਦੀ ਹਾਂ। ਸਗਰੋ = ਸਾਰਾ। ਅਹੰ = ਅਹੰਕਾਰ। ਤਉ = ਤਦੋਂ। ਘਰ ਹੀ = ਘਰਿ ਹੀ, ਘਰ ਵਿਚ ਹੀ {ਲਫ਼ਜ਼ ‘ਘਰਿ’ ਦੀ ‘ਿ’ ਕ੍ਰਿਆ ਵਿਸ਼ੇਸ਼ਣ ‘ਹੀ’ ਦੇ ਕਾਰਨ ਉੱਡ ਗਈ ਹੈ}। ਰਸ-ਆਨੰਦ। ਮੰਗਲ = ਖ਼ੁਸ਼ੀ। ਆਨਦ ਰੂਪੁ = ਉਹ ਪ੍ਰਭੂ ਜੋ ਨਿਰੋਲ ਆਨੰਦ ਹੀ ਆਨੰਦ ਹੈ। ਨਾਨਕੁ ਆਇਓ = ਨਾਨਕ ਆਇਆ ਹੈ। ਦੁਆਰੈ = ਦਰ ਤੇ।੨।

(ਸੁਹਾਗਣ ਆਖਦੀ ਹੈ-) ਹੇ ਸਹੇਲੀਏ! ਸੁਣ, ਮੈਂ ਤੈਨੂੰ ਮੋਹਨ-ਪ੍ਰਭੂ ਦੇ ਮਿਲਣ ਦੀ ਗੱਲ ਸੁਣਾਂਦੀ ਹਾਂ। ਤੂੰ (ਆਪਣੇ ਅੰਦਰੋਂ) ਸਾਰਾ ਅਹੰਕਾਰ ਦੂਰ ਕਰ ਦੇ। ਤਦੋਂ ਤੂੰ ਆਪਣੇ ਹਿਰਦੇ-ਘਰ ਵਿਚ ਹੀ ਉਸ ਸੋਹਣੇ ਲਾਲ ਨੂੰ ਲੱਭ ਲਏਂਗੀ। (ਹਿਰਦੇ-ਘਰ ਵਿਚ ਉਸ ਦਾ ਦਰਸਨ ਕਰ ਕੇ) ਫਿਰ ਤੂੰ ਖ਼ੁਸ਼ੀ ਆਨੰਦ ਪੈਦਾ ਕਰਨ ਵਾਲੇ ਹਰਿ-ਗੁਣ ਗਾਇਆ ਕਰੀਂ, ਅਤੇ ਉਸ ਪ੍ਰਭੂ ਦਾ ਸਿਮਰਨ ਕਰਿਆ ਕਰੀਂ ਜੋ ਨਿਰਾ ਆਨੰਦ ਹੀ ਆਨੰਦ-ਰੂਪ ਹੈ। ਹੇ ਭੈਣ! ਨਾਨਕ (ਭੀ ਉਸ ਗੁਰੂ ਦੇ) ਦਰ ਤੇ ਆ ਗਿਆ ਹੈ, (ਗੁਰੂ ਦੇ ਦਰ ਤੇ ਆ ਕੇ) ਮੈਂ (ਨਾਨਕ ਨੇ ਹਿਰਦੇ-ਘਰ ਵਿਚ ਹੀ) ਸੋਹਣਾ ਲਾਲ ਲੱਭ ਲਿਆ ਹੈ।੨।

ਮੋਹਨ ਰੂਪੁ ਦਿਖਾਵੈ ॥ ਅਬ ਮੋਹਿ ਨੀਦ ਸੁਹਾਵੈ ॥

ਸਭ ਮੇਰੀ ਤਿਖਾ ਬੁਝਾਨੀ ॥ ਅਬ ਮੈ ਸਹਜਿ ਸਮਾਨੀ ॥

ਮੀਠੀ ਪਿਰਹਿ ਕਹਾਨੀ ॥ ਮੋਹਨੁ ਲਾਲਨੁ ਪਾਇਓ ਰੀ ॥ ਰਹਾਉ ਦੂਜਾ ॥੧॥੧੨੮॥

Mohan rūp ḏikẖāvai. Ab mohi nīḏ suhāvai.

Sabẖ merī ṯikẖā bujẖānī. Ab mai sahj samānī.

Mīṯẖī pirėh kahānī. Mohan lālan pā▫i▫o rī. Rahā▫o ḏūjā. ||1||128||

My enticing Prabh has shown me His vision, and now the sleep has become soothing to me. My all thirst is quenched. My mind is stilled now, and the talk of my spouse has become sweet. I have obtained my beloved. Pause second.

What happened here?

The Guru continues the story of the soul – bride, who gets counseling and succeeds in eradicating her conceit. When her conceit is gone, her Spouse Prabh’s vision becomes apparent. Thus Prabh is realized. The dominant change that was brought in by the soul – bride was the elimination of her conceit. As we go through the Gurbani, it becomes obvious that there is no place for the conceit in the Guru’s house (560 SGGS). It is the first thing we should do with when we go to the Guru. If it lurks around, it will play very negative roles. The Gurus and the Bhagatas repeatedly say that if this conceit exists, Prabh’s vision becomes impossible. Loaded with conceit, longing for judging others and involving in much more negativity, we dream to realize Prabh in our own way; it is our own trap that won’t let us move to have a bit of spiritual progression.

Partial interpretation is by Dr Sahib Singh

Humbly

G Singh

Halting The Robbery In Progress

By G.Singh in GURBANI ARTICLES

It has become very difficult for me to convince many of my sisters and brothers that we are spiritually being robbed because of our over indulgence in the Maya pursuits, show off and blind faith in group mentality. Sometimes I face opposition just because I cannot accept the way they mould the Gurbani according to their set up minds. After going through Sri Guru Granth Sahib, I have realized that the interpretation of some vital ideas already exists in SGGS and no need of guessing is required. The Gurbani is an expression of a spiritual experience; therefore, it becomes a big problem if we try to build up our own pyramid of words to promote our desire to have a fling with the temporal powers, or financial gains. I have seen my own logic – based ideology melting when I tried to stick to “nothing but logic” while studying SGGS. First Nanak though awakens us to become rational where as mythology is made a reality by its advocates; he also shares with us his experience, which is beyond reasoning. For example he says repeatedly that the spiritual experience just cannot be expressed in words. Surprisingly whoever had it, spoke the same language. That is why I feel some of my sisters and brothers fail to understand that the Gurbani inspires us to obtain that, which is inexpressible.

I respect all those, who do not agree with my interpretation without agreeing with them as I see them taking one line of the shabda or a word from a shabda and come up with such ideas which have no support in Sri Guru Granth Sahib. I have learned from the Gurbani to tolerate others’ views, but it took years to get to such a state of mind, where respect remains intact for those who disagree. My struggle in this regard began in 2008. I have been losing control on my reactions toward opposite views for a while, but not anymore. I see people distorting the Gurbani even now, but it doesn’t bother me; they have the right to get what they want from the Guru and they can judge me the way they feel. Indeed the Gurbani has taught me a lot and I feel to share it with all; however, I make no claim what so ever in this regard. I am sure that if we all leave our own learning we have from many sources aside and follow strictly the Gurbani in its entirety, we can learn in this regard. Today, I am sharing with all of you a shabda that clearly states that we need to wake up and become aware how we are being robbed off our virtues. To protect from getting robbed in very modest manners, we are advised to get attached to our source, Ekankaar. It is a battle, but it is very much possible to win it. The shabda is on 155, SGGS:

ਗਉੜੀ ਚੇਤੀ ਮਹਲਾ ੧ ॥ ਅਵਰਿ ਪੰਚ ਹਮ ਏਕ ਜਨਾ ਕਿਉ ਰਾਖਉ ਘਰ ਬਾਰੁ ਮਨਾ ॥

ਮਾਰਹਿ ਲੂਟਹਿ ਨੀਤ ਨੀਤ ਕਿਸੁ ਆਗੈ ਕਰੀ ਪੁਕਾਰ ਜਨਾ ॥੧॥

Ga-orhee chaytee mehlaa 1.

Avar panch ham ayk janaa ki-o raakha-o ghar baar manaa.

Maareh looteh neet neet kis aagai karee pukaar janaa. ||1||

Raag Gaurhi Cheti, the Bani of First Nanak.

In essence: (In my body) Oh mind! There are five ones and I am alone to face them. How can I save my house (myself)? Oh mind! They beat and rob me every day. To whom should I complain about them?

The five ones are our negative forces that drag us into a mess; short lived breaks are not the solutions. The Guru calls these five ones robbers and they are lust, anger, greed, attachment and conceit. First the Guru puts a few questions concerning a way out of their continuous attack. In the following, he gives importance to get attached with Ekankaar. The Guru refers to death that is taken as very dreadful event, which is not actually. Then what is that which makes it dreadful? It is the attachment that creates a comfortable net with sharp ends; as a little swing hits the corners of the net, the mortal comes down to knees. The death is not a swing but a complete eviction from this net of comforts. The Guru reminds us to think about it and to get attached to Ekankaar, who will level the fear of death. The feeling of eviction from our comfort zone of attachment makes the death horrible.

ਸ੍ਰੀ ਰਾਮ ਨਾਮਾ ਉਚਰੁ ਮਨਾ ॥

ਆਗੈ ਜਮ ਦਲੁ ਬਿਖਮੁ ਘਨਾ ॥੧॥ ਰਹਾਉ ॥

Saree raam naamaa uchar manaa.

Aagai jam dal bikham ghanaa. ||1|| rahaa-o.

Oh my mind! Utter the name of all pervading Akalpurakh! There is a heavy army of death to be faced with. Pause.

Now the Guru creates a scene of deception through which we go but without realizing its consequences. This scene is like today’s breaking news; however, its long lasting effects can be foreseen. A house has a limit and the continuous robberies have to end one day. The Guru tries to awaken us before that end. As the five ones are robbing, the soul remains in bed with the pleasures through which these fives ones rob her:

ਉਸਾਰਿ ਮੜੋਲੀ ਰਾਖੈ ਦੁਆਰਾ ਭੀਤਰਿ ਬੈਠੀ ਸਾ ਧਨਾ ॥

ਅੰਮ੍ਰਿਤ ਕੇਲ ਕਰੇ ਨਿਤ ਕਾਮਣਿ ਅਵਰਿ ਲੁਟੇਨਿ ਸੁ ਪੰਚ ਜਨਾ ॥੨॥

Usaar marholee raakhai du-aaraa bheetar baithee saa Dhanaa.

Amrit kayl karay nit kaamanavar lutayn so panch janaa. ||2||

Prabh has erected this body temple and put doors in it. Within sits the bride (soul). Deeming this body as an eternal temple, she remains into pleasures, and the five ones keep plundering her house.

Reminding the end of the limited house, the Guru explains how the looted soul – lady is caught by the death she almost forgot:

ਢਾਹਿ ਮੜੋਲੀ ਲੂਟਿਆ ਦੇਹੁਰਾ ਸਾ ਧਨ ਪਕੜੀ ਏਕ ਜਨਾ ॥

ਜਮ ਡੰਡਾ ਗਲਿ ਸੰਗਲੁ ਪੜਿਆ ਭਾਗਿ ਗਏ ਸੇ ਪੰਚ ਜਨਾ ॥੩॥

Dhaahi marholee looti-aa dayhuraa saa Dhan pakrhee ayk janaa.

Jam dandaa gal sangal parhi-aa bhaag ga-ay say panch janaa. ||3||

(Finally) The death has demolished the body-temple, plundered the soul lady and caught her. The death has struck the bride, and the five ones have disappeared.

The drama ends; the robbers disappear, but the death gets hands on the soul lady. What can be done now? Every virtue has been robbed. Nothing is done to save any virtue either? A life is wasted and looted for temporary pleasures. The Guru explains the role of the relatives and friends of the mortal by hinting how wrong actions are taken for their sake:

ਕਾਮਣਿ ਲੋੜੈ ਸੁਇਨਾ ਰੁਪਾ ਮਿਤ੍ਰ ਲੁੜੇਨਿ ਸੁ ਖਾਧਾਤਾ ॥

ਨਾਨਕ ਪਾਪ ਕਰੇ ਤਿਨ ਕਾਰਣਿ ਜਾਸੀ ਜਮਪੁਰਿ ਬਾਧਾਤਾ ॥੪॥੨॥੧੪॥

Kaaman lorhai su-inaa rupaa mitar lurhayn so khaadhaataa.

Naanak paap karay tin kaaranjaasee jampur baadhaataa. ||4||2||14||

The wife wants gold and silver and the friends want something to eat. Oh Nanak! The mortal commits sin for them. Because of them in bonds, he will face his death (alone).

The Guru takes an example of a married man, who indulges in bribery, force, discrimination and lies to please his greedy wife and friends, who are opportunists. Unfortunately, he doesn’t realize that just to please them, he enchains himself.

What was missed then? We have to go to verse number second:

ਸ੍ਰੀ ਰਾਮ ਨਾਮਾ ਉਚਰੁ ਮਨਾ ॥

ਆਗੈ ਜਮ ਦਲੁ ਬਿਖਮੁ ਘਨਾ ॥੧॥ ਰਹਾਉ ॥

Saree raam naamaa uchar manaa.

Aagai jam dal bikham ghanaa. ||1|| rahaa-o.

Oh my mind! Utter the name of all pervading Akalpurakh! There is a heavy army of death to be faced with. Pause.

Remembering Akalpurakh with any name with full concentration is very useful to become aware about the robbery in progress.

Some persons out there comment on ਨਾਮ ਸਿਮਰਨ /Naam Simran and envelop this phrase in “remembrance” only; I have a difficulty to agree with them, because in the Gurbani, ਨਾਮ Naam, ਨਾਓ Naaon, ਨਾਮਾ Naama are used with not only ਜਪੁ and ਸਿਮਰਤ/ ਸਿਮਰਹੁ; but also with the word ਉਚਰੁ or ਬੋਲਹੁ / which means to say or utter; therefore, uttering Prabh’s name is also encouraged but with total involvement. Merely using tongue to utter Prabh’s name is discouraged; in other words, name – parroting is criticized. Obviously if it is uttered heartily by keeping Prabh in the mind, nothing is wrong, because then it doesn’t remain parroting. This practice leads to ਅਜਪਾ ਜਾਪੁ ਨ ਵੀਸਰੈ ਆਦਿ ਜੁਗਾਦਿ ਸਮਾਇ ॥ Ajpā jāp na vīsrai āḏ jugāḏsamā▫e.(1291 SGGS)

Another important thing is to dump all rituals, pilgrimages and bowing and worshiping to others but Akalpurakh, because doing such futile efforts under the influence of unending desires give us nothing. One can get rid of these by becoming detached. The Guru guides on this path further on 634, SGGS:

ਦੁਬਿਧਾ ਨ ਪੜਉ ਹਰਿ ਬਿਨੁ ਹੋਰੁ ਨ ਪੂਜਉ ਮੜੈ ਮਸਾਣਿ ਨ ਜਾਈ ॥

ਤ੍ਰਿਸਨਾ ਰਾਚਿ ਨ ਪਰ ਘਰਿ ਜਾਵਾ ਤ੍ਰਿਸਨਾ ਨਾਮਿ ਬੁਝਾਈ ॥

ਘਰ ਭੀਤਰਿ ਘਰੁ ਗੁਰੂ ਦਿਖਾਇਆ ਸਹਜਿ ਰਤੇ ਮਨ ਭਾਈ ॥

ਤੂ ਆਪੇ ਦਾਨਾ ਆਪੇ ਬੀਨਾ ਤੂ ਦੇਵਹਿ ਮਤਿ ਸਾਈ ॥੧॥

Dubidhaa na parha-o har bin hor na pooja-o marhai masaan na jaa-ee.

Tarisnaa raach na par ghar jaavaa tarisnaa naam bujhaa-ee.

Ghar bheetar ghar guroo dikhaa-i-aa sahj ratay man bhaa-ee.

Too aapay daanaa aapay beenaa too dayveh mat saa-ee. ||1||

In essence: I shall not fall into duality; therefore, I shall not worship other than Har. And, I shall not go to bow to burials or crematoriums, because Naam has stilled my mind. Being engrossed in desire, I don’t go to other’s home (the desires just don’t exist within because of Har’s love). The Guru has shown me Har’sabode within me, and I am drenched in His love intuitively. My mind is pleased in equipoise. (A prayer of thanks) Oh Prabh! You know all! You understand what is in my mind. You give me good wisdom!

As the mind stills within, it realizes the presence of Ekankaarwithin. Praising Him heartily and praying sincerely to be with Him are essential acts.

For all that, it is important to know our goal. In the following verses, we are helped to understand what the difference between our Creator and us is. If it is understood wisely, duality disappears. Awareness of our home becomes a part of our daily routine.

On 330, SGGS, Bhagat Kabir discloses this, let us look at that:

ਸੁਖੁ ਮਾਂਗਤ ਦੁਖੁ ਆਗੈ ਆਵੈ ॥

ਸੋ ਸੁਖੁ ਹਮਹੁ ਨ ਮਾਂਗਿਆ ਭਾਵੈ ॥੧॥

Sukh maaⁿgat dukhaagai aavai.

So sukh hamhu na maaⁿgi-aa bhaavai. ||1||

In essence: People pray for comfort, but the pain follows it. I don’t ask for the comfort, which is followed by the pain.

ਬਿਖਿਆ ਅਜਹੁ ਸੁਰਤਿ ਸੁਖ ਆਸਾ ॥

ਕੈਸੇ ਹੋਈ ਹੈ ਰਾਜਾ ਰਾਮ ਨਿਵਾਸਾ ॥੧॥ ਰਹਾਉ ॥

Bikhi-aa ajahu surat sukhaasaa.

Kaisay ho-ee hai raajaa raam nivaasaa. ||1|| rahaa-o.

Because we are into Maya and still we hope for comforts, how canAkalpurakh, the King, take abode in our minds? Pause.

Obviously, we cannot have both ways: remain indulging in what our minds want and then keep talking to become one with Prabh .

When desire is misleading, how the goal can remain in focus?

ਇਸੁ ਸੁਖ ਤੇ ਸਿਵ ਬ੍ਰਹਮ ਡਰਾਨਾ ॥

ਸੋ ਸੁਖੁ ਹਮਹੁ ਸਾਚੁ ਕਰਿ ਜਾਨਾ ॥੨॥

Is sukh tay siv barahm daraanaa.

So sukh hamhu saach kar jaanaa. ||2||

Because of these comforts, Shiva and Brahma repented (got scared of its consequences), and that kind of comfort we deem as true.

ਸਨਕਾਦਿਕ ਨਾਰਦ ਮੁਨਿ ਸੇਖਾ ॥

ਤਿਨ ਭੀ ਤਨ ਮਹਿ ਮਨੁ ਨਹੀ ਪੇਖਾ ॥੩॥

Sankaadik naarad mun saykhaa.

Tin bhee tan meh man nahee paykhaa. ||3||

Even the sages like Sanak, Narad , and Shesnaag couldn’t see the mind in their bodies ( the reality of the mind).

Bhagat Kabir is not verifying anything but trying to share with us that the habit of seeking pleasures and comforts lead us into more troubles later on as explained in many stories being told by other people. And, he advises:

ਇਸੁ ਮਨ ਕਉ ਕੋਈ ਖੋਜਹੁ ਭਾਈ ॥

ਤਨ ਛੂਟੇ ਮਨੁ ਕਹਾ ਸਮਾਈ ॥੪॥

Is man ka-o ko-ee khojahu bhaa-ee.

Tan chhootay man kahaa samaa-ee. ||4||

Oh Brother! Someone should search the mind within and see when it separates from the body, where does it go?

Now he refers to those ones, who indeed understood this secret:

ਗੁਰ ਪਰਸਾਦੀ ਜੈਦੇਉ ਨਾਮਾਂ ॥

ਭਗਤਿ ਕੈ ਪ੍ਰੇਮਿ ਇਨ ਹੀ ਹੈ ਜਾਨਾਂ ॥੫॥

Gur parsaadee jaiday-o naamaaⁿ.

Bhagat kai paraym in hee hai jaanaaⁿ. ||5||

With the blessings of the Guru, Jaidev and Namdev found this fact (the secret of the mind) through the love and devotion of Akalpurakh.

Now he shares the secret with the seekers:

ਇਸੁ ਮਨ ਕਉ ਨਹੀ ਆਵਨ ਜਾਨਾ ॥

ਜਿਸ ਕਾ ਭਰਮੁ ਗਇਆ ਤਿਨਿ ਸਾਚੁ ਪਛਾਨਾ ॥੬॥

Is man ka-o nahee aavan jaanaa.

Jis kaa bharam ga-i-aa tin saach pachhaanaa. ||6||

A person, whose doubt is dispelled, knows the truth that this mind is not subject to coming and going (It doesn’t die, because it has no form; please see the next verses).

ਇਸੁ ਮਨ ਕਉ ਰੂਪੁ ਨ ਰੇਖਿਆ ਕਾਈ ॥

ਹੁਕਮੇ ਹੋਇਆ ਹੁਕਮੁ ਬੂਝਿ ਸਮਾਈ ॥੭॥

Is man ka-o roop na raykh-i-aa kaa-ee.

Hukmay ho-i-aa hukam boojh samaa-ee. ||7||

This mind has no form or outline; it is created with Prabh’s ordinance and as per the His ordinance, it understands Akalpurakh and gets merged in Him.

ਇਸ ਮਨ ਕਾ ਕੋਈ ਜਾਨੈ ਭੇਉ ॥

ਇਹ ਮਨਿ ਲੀਣ ਭਏ ਸੁਖਦੇਉ ॥੮॥

Is man kaa ko-ee jaanai bhay-o.

Ih man leen bha-ay sukh-day-o. ||8||

If a person knows the secret of this mind, he gets absorbed in Akalpurakh, the comfort- giver.

What is this all about? Bhagat Kabir opens up:

ਜੀਉ ਏਕੁ ਅਰੁ ਸਗਲ ਸਰੀਰਾ ॥

ਇਸੁ ਮਨ ਕਉ ਰਵਿ ਰਹੇ ਕਬੀਰਾ ॥੯॥੧॥੩੬॥

Jee-o ayk ar sagal sareeraa.

Is man ka-o rav rahay kabeeraa. ||9||1||36||

Kabir contemplates that mind that permeates all the bodies (Obviously the mind is a part of Prabh, the Creator.)

Call it the mind or the soul, Bhagat Kabir makes it clear that the mind, when realizes Akalpurakh, merges with that mind that pervades all the bodies. It is very close description about knowing the Creator. It is the mind that runs into many directions but it is also the mind that recognizes its own “inner self.” Bhagat Kabir addresses the Creator as the “big mind” and He keeps presence in the lives through His parts. Let me put it in different way, Prabh is the infinite light pervading all; a part of that light exists in every life and Bhagat Kabir calls it “the mind” a part of the big mind.

We have the goal, but how to find it? In Raag Tilang, First Nanak answers it, 722, SGGS:

ਜਾਇ ਪੁਛਹੁ ਸੋਹਾਗਣੀ ਵਾਹੈ ਕਿਨੀ ਬਾਤੀ ਸਹੁ ਪਾਈਐ ॥

ਜੋ ਕਿਛੁ ਕਰੇ ਸੋ ਭਲਾ ਕਰਿ ਮਾਨੀਐ ਹਿਕਮਤਿ ਹੁਕਮੁ ਚੁਕਾਈਐ ॥

ਜਾ ਕੈ ਪ੍ਰੇਮਿ ਪਦਾਰਥੁ ਪਾਈਐ ਤਉ ਚਰਣੀ ਚਿਤੁ ਲਾਈਐ ॥

ਸਹੁ ਕਹੈ ਸੋ ਕੀਜੈ ਤਨੁ ਮਨੋ ਦੀਜੈ ਐਸਾ ਪਰਮਲੁ ਲਾਈਐ ॥

ਏਵ ਕਹਹਿ ਸੋਹਾਗਣੀ ਭੈਣੇ ਇਨੀ ਬਾਤੀ ਸਹੁ ਪਾਈਐ ॥੩॥

Jā▫e pucẖẖahu sohāgaṇī vāhai kinī bāṯī saho pā▫ī▫ai.

Jo kicẖẖ kare so bẖalākar mānī▫ai hikmaṯ hukam cẖukẖā▫ī▫ai.

Jā kai parem paḏārath pā▫ī▫ai ṯa▫o cẖarṇī cẖiṯ lā▫ī▫ai.

Saho kahai so kījai ṯan mano ḏījai aisā parmal lā▫ī▫ai.

Ėv kahėh sohāgaṇībẖaiṇe inī bāṯī saho pā▫ī▫ai. ||3||

In essence: Go and ask those brides, who have their spouse with them, how to obtain the spouse?(Answer) Whatever the Spouse (Prabh) does, take it positively by getting over with cleverness and commanding behavior; you get attached humbly to that Prabh because of whom Naam commodity is obtained. Become attractive by surrendering to Prabh and obeying His ordinance. This is what is said by those brides, who are with their Spouse Prabh.

It is an interpretation of

ਕਿਵ ਸਚਿਆਰਾ ਹੋਈਐ ਕਿਵ ਕੂੜੈ ਤੁਟੈ ਪਾਲਿ ॥

ਹੁਕਮਿ ਰਜਾਈ ਚਲਣਾ ਨਾਨਕ ਲਿਖਿਆ ਨਾਲਿ ॥੧॥

Kiv sachi-aaraa ho-ee-ai kiv koorhai tutai paal.

Hukam rajaa-ee chalnaa naanak likhi-aa naal. ||1|

How can one be truthful and how can the veil of falsehood be torn away? O h Nanak! We should obey the preordained ordinance.

Now we have advice given by the experienced ones, but how actually we can do it? Here is the answer

ਆਪੁ ਗਵਾਈਐ ਤਾ ਸਹੁ ਪਾਈਐ ਅਉਰੁ ਕੈਸੀ ਚਤੁਰਾਈ ॥

ਸਹੁ ਨਦਰਿ ਕਰਿ ਦੇਖੈ ਸੋ ਦਿਨੁ ਲੇਖੈ ਕਾਮਣਿ ਨਉ ਨਿਧਿ ਪਾਈ ॥

ਆਪਣੇ ਕੰਤ ਪਿਆਰੀ ਸਾ ਸੋਹਾਗਣਿ ਨਾਨਕ ਸਾ ਸਭਰਾਈ ॥

ਐਸੈ ਰੰਗਿ ਰਾਤੀ ਸਹਜ ਕੀ ਮਾਤੀ ਅਹਿਨਿਸਿ ਭਾਇ ਸਮਾਣੀ ॥

ਸੁੰਦਰਿ ਸਾਇ ਸਰੂਪ ਬਿਚਖਣਿ ਕਹੀਐ ਸਾ ਸਿਆਣੀ ॥੪॥੨॥੪॥ (722, SGGS)

Āp gavā▫ī▫ai ṯā saho pā▫ī▫ai a▫or kaisīcẖaṯurā▫ī.

Saho naḏar kar ḏekẖai so ḏin lekẖai kāmaṇ na▫o niḏẖ pā▫ī.

Āpṇe kanṯpi▫ārī sā sohagaṇ Nānak sāsabẖrā▫ī.

Aise rang rāṯī sahj kīmāṯī ahinis bẖā▫e samāṇī.

Sunḏar sā▫e sarūp bicẖkẖaṇ kahī▫ai sā si▫āṇī. ||4||2||4||

In essence: (the advice continues) if the bride gets rid of her own self, only then she obtains Spouse; otherwise, there is no other clever trick that can work. When the Spouse looks at the bride with graceful glance, that time is successful, because then she obtains nine treasures (Naam). Oh Nanak! That soul bride who becomes dear to her Spouse becomes honorable. Oh Nanak! That bride gets drenched in her Spouse’s love in such a way that she obtains equipoise; such bride is called beautiful, intellectual and wise.

Oh my brothers and sisters! Then you will live in this world like a person, who has no interest in gambling, smoking and drinking, walking in a casino. While walking, if he sees a flowing fountain with glittering lights passing through it, he may stop to look at it to enjoy its splendor knowing he cannot do it forever, but main attractions of the casino fail to affect him. In the same way, you will remain part of the show without emotionally involving in it. Your duties and responsibilities will keep you going but without any distraction or hindrance on your journey. Yes, it is a spiritual journey; it can be taken while performing our duties honestly, but it cannot be successful if one gets indulged in those pursuits, which detour the mind away from the targeted destination described by the Guru. Try first the Maya pursuits; if you remain satisfied and happy always in them, you don’t need the spiritual journey; nonetheless, if you remain in a cycle of sometime to be happy and sometime to be sad or in anxieties, take this journey exactly the way the Guru instructs; certainly, you will not only be in bliss always but also be surprised how big experience is missed out for almost nothing.

Humbly,

G Singh

A Reminder About The Forgotten Home

By G.Singh in GURBANI ARTICLES

Weakened by so many attractions and desires, the mind becomes a child forgetting that the real bliss is not in pursuing its wishes, but in its own realm, which it has buried within without realizing that nothing is eternal here including the body it rules. In weakness, it gives in, but in strength, it conquers everything; however, it hardly gets time to take a dip in the realm it has buried within. Very rarely, an enlightened soul comes by and gives it a call to wake up from its slumber of outer attractions and desires. The enlightened soul advises it to go deep within by abandoning every desire and attachment; if it comprehends the enlightened one’s advice, it sinks deep into the buried realm within abandoning all outer veils it loves to wear. Then, it sees another glowing light in the realm and gets absorbed in it. That glowing light reanimates it into a wonderful phenomenon. After that, though the body works fully, but within occurs a revolutionary birth of the mind. When it peeps out, there is left nothing to attract it or to worry or to fear or to think about. As the fish swims in a pond of water and sees nothing but the water, it sees the same glowing light everywhere. Its body remains a simple vehicle to carry it around. The world that was once its guide stands still leaving no effect on it (the mind). In the spiritual realms, it is called enlightenment or vision of the Creator. The following shabda over flows with First Nanak’s advice through which he awakens his follower’s mind from slumber of desires by making it aware of the certainty of the end of the beginning. The Guru reminds his follower’s mind to look around and see how the truth of the eminent death remains shining all the time. Let us go through that shabda on 23, SGGS and realize if we are also missing what the Guru is pointing out:

ਸਿਰੀਰਾਗੁ ਮਹਲਾ ੧ ਘਰੁ ੨ ॥

ਧਨੁ ਜੋਬਨੁ ਅਰੁ ਫੁਲੜਾ ਨਾਠੀਅੜੇ ਦਿਨ ਚਾਰਿ ॥

ਪਬਣਿ ਕੇਰੇ ਪਤ ਜਿਉ ਢਲਿ ਢੁਲਿ ਜੁੰਮਣਹਾਰ ॥੧॥

Sireeraag mehlaa 1 ghar 2.

Dhan joban ar fulrhaa naathee-arhay din chaar.

Paban kayray pat ji-o dhal dhul jummanhaar. ||1||

Raag Sree Raag, the bani of First Nanak: house second:

In essence: Wealth, youth and a beautiful flower are the guests of a short time; they perish like the perishable leaves of Lily, which wither and die at a bank of a river in a short time.

We can live over 80 to 100 years or so, but the life span is not guaranteed; it doesn’t matter if it is longer in years, but its span is limited to certain numbers. The Guru gives an analogy of a lily flower that doesn’t last long. The idea is to remember our eminent end, which is due. Through this, attaching to materialistic goals is questioned. The Guru is reminding about our relation we have with our Creator, and he asks us why it is forgotten in the materialistic pursuits? Living in everlasting bliss, in which our minds become free like the birds in the sky, is more important than all the materialistic achievements that fail to give us ever-lasting joy. To obtain such bliss, it is mandatory to be one with our Creator. To enjoy our relation with our Creator shouldn’t be ignored. The time we have at hand should be used to rekindle our relation with our Creator:

ਰੰਗੁ ਮਾਣਿ ਲੈ ਪਿਆਰਿਆ ਜਾ ਜੋਬਨੁ ਨਉ ਹੁਲਾ ॥

ਦਿਨ ਥੋੜੜੇ ਥਕੇ ਭਇਆ ਪੁਰਾਣਾ ਚੋਲਾ ॥੧॥ ਰਹਾਉ ॥

Rang maan lai pi-aari-aa jaa joban na-o hulaa.

Din thorh-rhay thakay bha-i-aa puraanaa cholaa. ||1|| rahaa-o.

Oh dear! Enjoy the love of Akalpurakh now when you are in good health; the body will grow old as only a few days ( a short time) are left. Pause.

In the above verses, youth is not used for the period of youthfulness, but for a time when the praise of Akalpurakh should be done. The entire life is to enjoy Akalpurakh’s love; nothing should become hindrance in praising Naam. The things that keep attracting the mind are temporary, but the sweet love of the Creator is evergreen. Think about those ones, who were dear to us. Where have they gone? What about us?

ਸਜਣ ਮੇਰੇ ਰੰਗੁਲੇ ਜਾਇ ਸੁਤੇ ਜੀਰਾਣਿ ॥

ਹੰ ਭੀ ਵੰਞਾ ਡੁਮਣੀ ਰੋਵਾ ਝੀਣੀ ਬਾਣਿ ॥੨॥

Sajanmayray rangulay jaa-ay sutay jaaraan.

Haⁿbhee vanjaa dumnee rovaa jheenee baan. ||2||

My beloved friends have rested in the graveyard; I too, though double minded, weep feebly (thinking I shall also depart).

We know that if our dear ones have gone, we will also go, but we remain in a denial. The Guru is just reminding us that our dear ones depart from us forever and our turn remains due; therefore, we should realize about this passing span of life. It shouldn’t be wasted by not remembering Ekankaar. As we witness our close one’s death, it affects us temporarily and as the time passes, we get back into our same business we were in. In the next verses, the Guru reminds us the truth we hear everyday about our final departure from here, and he tells us that we don’t take it seriously.

ਕੀ ਨ ਸੁਣੇਹੀ ਗੋਰੀਏ ਆਪਣ ਕੰਨੀ ਸੋਇ ॥

ਲਗੀ ਆਵਹਿ ਸਾਹੁਰੈ ਨਿਤ ਨ ਪੇਈਆ ਹੋਇ ॥੩॥

Kee na sunayhee goree-ay aapan kannee so-ay.

Lagee aavahi saahurai nit na pay-ee-aa ho-ay. ||3||

Oh beautiful one! Haven’t you heard this news with your own ears? (What is the news? Its answer follows) One cannot live in this world forever, because one has to depart from here.

Is it a new thing that we don’t understand it, or is it our denial that makes us ignore our due departure? The Guru asks us a question: haven’t we heard that we are bound to go eventually? The Guru takes this world as a parental home and takes “in – laws home” as going to Akalpurakh to settle down forever (as a daughter leaves her parental home and settles in – law’s home), because Akalpurakh is the Spouse of all the soul-brides as it is stated on 933, SGGS:

ਠਾਕੁਰੁ ਏਕੁ ਸਬਾਈ ਨਾਰਿ ॥

Thaakur ayk sabaa-ee naar.

There is only one Husband (Ekankaar) and all the rest are His brides.

The shabda continues:

ਨਾਨਕ ਸੁਤੀ ਪੇਈਐ ਜਾਣੁ ਵਿਰਤੀ ਸੰਨਿ ॥

ਗੁਣਾ ਗਵਾਈ ਗੰਠੜੀ ਅਵਗਣ ਚਲੀ ਬੰਨਿ ॥੪॥੨੪॥

Naanak sutee pay-ee-ai jaan virtee sann.

Gunaa gavaa-ee ganth-rhee avgan chalee bann. ||4||24||

Oh Nanak! The soul-bride remains in slumber (of Maya) and she is being robbed during the broad daylight. This way, she has lost all virtues and she will depart from here with the load of bad deeds.

In the Maya slumber, the soul bride fails to realize that she is losing her virtues in pursuits of the Maya attractions. Without any virtue, she cannot comprehend that the things she is in love with are actually her adversaries, because they cripple her spiritually in a big way. The time at hand is spent in the Maya attractions, but loving the Creator has been put off or forgotten. The Guru comes by to awaken her so that she can enlighten her mind and make it a conqueror over the outer influences by dipping deep down in the buried realm where always a glowing light glitters though unseen. A Guru follower, who pays heed to the Guru’s advice, sees his or her skin of hypocrisy and sheds it by eliminating inclinations toward the outer Maya attractions. By doing so, he or he becomes determined to see the glowing light within. On 1255, SGGS, the Guru elaborates how to see that glittering light of the Creator; he says:

ਮਹਲਾ ੧ ਮਲਾਰ ॥

ਪਰ ਦਾਰਾ ਪਰ ਧਨੁ ਪਰ ਲੋਭਾ ਹਉਮੈ ਬਿਖੈ ਬਿਕਾਰ ॥

ਦੁਸਟ ਭਾਉ ਤਜਿ ਨਿੰਦ ਪਰਾਈ ਕਾਮੁ ਕ੍ਰੋਧੁ ਚੰਡਾਰ ॥੧॥

ਮਹਲ ਮਹਿ ਬੈਠੇ ਅਗਮ ਅਪਾਰ ॥

ਭੀਤਰਿ ਅੰਮ੍ਰਿਤੁ ਸੋਈ ਜਨੁ ਪਾਵੈ ਜਿਸੁ ਗੁਰ ਕਾ ਸਬਦੁ ਰਤਨੁ ਆਚਾਰ ॥੧॥ ਰਹਾਉ ॥

Mėhlā 1 malār. Par ḏārā par ḏẖan par lobẖā ha▫umai bikẖai bikār.

Ḏusat bẖā▫o ṯaj ninḏ parā▫ī kām kroḏẖ cẖandār. ||1||

Mahal mėh baiṯẖe agam apār.

Bẖīṯar amriṯ so▫ī jan pāvai jis gur kā sabaḏ raṯan ācẖār. ||1|| rahā▫o.

In essence: Give up interest in other’s woman, wealth, your excessive greed, self – conceit, poisonous vice, ill inclination, slandering of others, lust, and anger; the infinite Creator is sitting within your body mansion; however, only that person, who makes the precious teachings of the Guru a base to live, realizes the nectarous presence of the Creator. Pause

(ਜੇਹੜਾ ਮਨੁੱਖ ਗੁਰੂ ਦਾ ਸ਼ਬਦ ਹਿਰਦੇ ਵਿਚ ਵਸਾਂਦਾ ਹੈ ਤੇ ਆਤਮਕ ਜੀਵਨ ਦੇਣ ਵਾਲਾ ਨਾਮ-ਰਸ ਹਾਸਲ ਕਰਦਾ ਹੈ, ਉਹ) ਪਰਾਈ ਇਸਤ੍ਰੀ (ਦਾ ਸੰਗ), ਪਰਾਇਆ ਧਨ, ਬਹੁਤ ਲਾਲਚ, ਹਉਮੈ, ਵਿਸ਼ਿਆਂ (ਵਾਲੀ ਰੁਚੀ), ਮੰਦੇ ਕਰਮ, ਭੈੜੀ ਨੀਅਤ, ਪਰਾਈ ਨਿੰਦਿਆ, ਕਾਮ ਅਤੇ ਚੰਡਾਲ ਕ੍ਰੋਧ-ਇਹ ਸਭ ਕੁਝ ਤਿਆਗ ਦੇਂਦਾ ਹੈ ॥੧॥

As stated on 503, SGGS, the Guru advises his follower to get rid of his those distracting inclinations, which stop his mind to envision the glittering and glowing light of the Creator within. He makes it clear that a person, who follows the Guru and lives exactly according to the Guru’s advice by abandoning his own thinking influenced by others, sees the infinite Creator within. ਆਚਾਰ is used for living in Akalpurakh’s praise. If we want to envision the Creator within, we must change, and that change must take us out of our all attachments. Loving our family is not attaching to it, but selling our virtues for it is indeed the influence of our attachment. There is only one choice for a person, who desires to envision the glittering and glowing light within, and that is to become detached while living right in the Maya engrossed world

ਅਪਹੁੰਚ ਤੇ ਬੇਅੰਤ ਪ੍ਰਭੂ ਜੀ ਹਰੇਕ ਸਰੀਰ ਵਿਚ ਬੈਠੇ ਹੋਏ ਹਨ (ਮੌਜੂਦ ਹਨ), ਪਰ ਉਹੀ ਮਨੁੱਖ ਪ੍ਰਭੂ ਜੀ ਦਾ ਨਾਮ-ਅੰਮ੍ਰਿਤ ਹਾਸਲ ਕਰਦਾ ਹੈ ਜਿਸ ਦੀ ਨਿੱਤ ਦੀ ਕ੍ਰਿਆ ਗੁਰੂ ਦਾ ਸ੍ਰੇਸ਼ਟ ਸ਼ਬਦ (ਆਪਣੇ ਅੰਦਰ ਵਸਾਣਾ) ਹੋ ਜਾਏ ॥੧॥ ਰਹਾਉ

All ill inclinations stated above become a cause of a spiritual death; these inclinations are an out come of the pressure of the five negative forces that keep robbing the mortal off his virtues. The Guru wants his follower to get rid of it; please see an elaboration of this idea on 503, SGGS:

ਏਕ ਨਗਰੀ ਪੰਚ ਚੋਰ ਬਸੀਅਲੇ ਬਰਜਤ ਚੋਰੀ ਧਾਵੈ ॥

ਤ੍ਰਿਹਦਸ ਮਾਲ ਰਖੈ ਜੋ ਨਾਨਕ ਮੋਖ ਮੁਕਤਿ ਸੋ ਪਾਵੈ ॥੧॥

Ayk nagree panch chor basee-alay barjat choree Dhaavai.

Tarihdas maal rakhai jo naanak mokh mukat so paavai. ||1||

In essence: In this body – town live the five thieves (the five negative forces). Even if it is tried to stop them, still they go out to steal. Oh Nanak! That person, who keeps the virtuous Naam – capital intact from the three modes of Maya and instincts of ten organs, obtains liberation.

Once the mind is convinced to live only according to the Guru’s advice, it becomes able to experience the glowing and glittering light of the Creator, and about that the Guru says:

ਮਹਲ ਮਹਿ ਬੈਠੇ ਅਗਮ ਅਪਾਰ ॥

Mahal mėh baiṯẖe agam apār.

The infinite Creator is sitting within your body mansion.

Once one realizes the glittering light (addressed by many names), one acquires the ultimate wisdom to understand how to coexist with all kinds of lives without letting one’s self conceit interfere in the Ordinance of the Creator, because one becomes one with the source by aligning with the entire creation. Once the infinite Creator (ਅਗਮ ਅਪਾਰ ) is envisioned, the duality and the Maya attractions become insignificant; otherwise, the illusionary game continues and a call of the Guru goes unheard.

Partial interpretation in Punjabi is done by Dr Sahib Singh.

Humbly

G Singh

In Love, Living And Dying

By G.Singh in GURBANI ARTICLES

I am convinced beyond any doubt that whatever is expressed in the Gurbani is a divine experience hard to interpret without actually having it; in the Gurbani, it is already stated that if one experiences a union with the Creator, one cannot put it in words. With our bookish knowledge, we try to make a pyramid of words to explain the experience the Sikh Gurus and Bhagatas had. Very meticulously, the Guru asks the follower to become first worthy to experience the Creator. The Guru’s first guideline is to get rid of self – conceit, attachment, wrath, greed, and lust before even starting a journey to have that divine experience. Unless the Guru is followed sincerely, the divine experience remains framed in the words only.

To understand the following shabda on 557, SGGS, first, one must understand how deeply First Nanak was in love with the all-pervading Creator; second, it is also important to know how in Punjab the weather in the month of sawan (Partially the period of July and August) becomes fascinating with the monsoon. The reader can feel how the Guru expresses an automatic flow of emotions about an unbearable separation from the Creator, who lives within. In this month, when rain falls, a complete landscape of the plans in Punjab changes and the nature begins dancing in rejuvenating rhythm. The birds sing in joy and the mates sit together to enjoy such gorgeous weather. First Nanak remembers the Creator and expresses how deeply he feels about Him; he also advises his followers to think about the Creator and to feel His separation sincerely by looking at His magnificent show; the Guru further suggests first visualizing the Creator in His creation. The underlined advice is to enjoy this pleasant weather not in the worldly pleasures, but in His memory filling it with a forceful longing to envision Him within. The Guru, while expressing his emotional experience, talks to himself in a context of sharp pangs of separation from the Creator smouldering within; through it, the Guru questions hypocrites.

ਵਡਹੰਸੁ ਮਹਲਾ ੧ ਘਰੁ ੨ ॥ ਮੋਰੀ ਰੁਣ ਝੁਣ ਲਾਇਆ ਭੈਣੇ ਸਾਵਣੁ ਆਇਆ ॥

ਤੇਰੇ ਮੁੰਧ ਕਟਾਰੇ ਜੇਵਡਾ ਤਿਨਿ ਲੋਭੀ ਲੋਭ ਲੁਭਾਇਆ ॥

ਤੇਰੇ ਦਰਸਨ ਵਿਟਹੁ ਖੰਨੀਐ ਵੰਞਾ ਤੇਰੇ ਨਾਮ ਵਿਟਹੁ ਕੁਰਬਾਣੋ ॥

ਜਾ ਤੂ ਤਾ ਮੈ ਮਾਣੁ ਕੀਆ ਹੈ ਤੁਧੁ ਬਿਨੁ ਕੇਹਾ ਮੇਰਾ ਮਾਣੋ ॥

vad▫hans mėhlā 1 gẖar 2. Morī ruṇ jẖuṇ lā▫i▫ā bẖaiṇe sāvaṇ ā▫i▫ā.

Ŧere munḏẖ katāre jevdā ṯin lobẖī lobẖ lubẖā▫i▫ā.

Ŧere ḏarsan vitahu kẖannī▫ai vañā ṯere nām vitahu kurbāṇo.

Jā ṯū ṯā mai māṇ kī▫ā hai ṯuḏẖ bin kehā merā māṇo.

Raag Wadhans, the bani of First Nanak: house second:

In essence: Oh Sister! The rainy season of Sawan (the name of a month) has come and the peacocks are singing sweetly. Oh Prabh! Your fascinating sharp – beauty has enticed this bride of yours (It has inspired me to see you; it is your captivating beauty that has enticed me); I am ready to be cut into pieces to have your vision and I sacrifice to your Naam. Because you are visible (realization) in this scene, I have felt proud of you (to tell about you); otherwise, without you, what honor I have?

The Guru creates a scene filled with Prabh’s presence all around; seeing that scene, the lover of the Creator gets enticed; as the feeling of love for the Creator is bottling up, a pride of Prabh’s presence makes the lover eager to utter a few words about His extremely captivating beauty. The birds are happy in the advent of Sawan, a month of rainy season. Obviously they become inspiration to think about the powerful Creator, who creates such scenes with His eminent. Then, the Guru, as a lover, thanks Prabh, who has blessed him to see Him eminently in His creation. Through this experience, Prabh’s fascinating personal touch becomes the seeker’s wealth.

ਹੇ ਭੈਣ! ਸਾਵਨ (ਦਾ ਮਹੀਨਾ) ਆ ਗਿਆ ਹੈ (ਸਾਵਨ ਦੀਆਂ ਕਾਲੀਆਂ ਘਟਾਂ ਵੇਖ ਕੇ ਸੋਹਣੇ) ਮੋਰਾਂ ਨੇ ਮਿੱਠੇ ਗੀਤ ਸ਼ੁਰੂ ਕਰ ਦਿੱਤੇ ਹਨ (ਤੇ ਪੈਲਾਂ ਪਾਣੀਆਂ ਸ਼ੁਰੂ ਕਰ ਦਿੱਤੀਆਂ ਹਨ)। (ਹੇ ਪ੍ਰਭੂ!) ਤੇਰੀ ਇਹ ਸੋਹਣੀ ਕੁਦਰਤਿ ਮੈਂ ਜੀਵ-ਇਸਤ੍ਰੀ ਵਾਸਤੇ, ਮਾਨੋ, ਕਟਾਰ ਹੈ (ਜੋ ਮੇਰੇ ਅੰਦਰ ਬਿਰਹੋਂ ਦੀ ਚੋਟ ਲਾ ਰਹੀ ਹੈ) ਫਾਹੀ ਹੈ, ਇਸ ਨੇ ਮੈਨੂੰ ਤੇਰੇ ਦੀਦਾਰ ਦੀ ਪ੍ਰੇਮਣ ਨੂੰ ਮੋਹ ਲਿਆ ਹੈ (ਤੇ ਮੈਨੂੰ ਤੇਰੇ ਚਰਨਾਂ ਵਿਚ ਖਿੱਚੀ ਜਾ ਰਹੀ ਹੈ)। (ਹੇ ਪ੍ਰਭੂ!) ਤੇਰੇ ਇਸ ਸੋਹਣੇ ਸਰੂਪ ਤੋਂ ਜੋ ਹੁਣ ਦਿੱਸ ਰਿਹਾ ਹੈ ਮੈਂ ਸਦਕੇ ਹਾਂ ਸਦਕੇ ਹਾਂ (ਤੇਰਾ ਇਹ ਸਰੂਪ ਮੈਨੂੰ ਤੇਰਾ ਨਾਮ ਚੇਤੇ ਕਰਾ ਰਿਹਾ ਹੈ, ਤੇ) ਮੈਂ ਤੇਰੇ ਨਾਮ ਤੋਂ ਕੁਰਬਾਨ ਹਾਂ। (ਹੇ ਪ੍ਰਭੂ!) ਚੂੰਕਿ ਤੂੰ (ਇਸ ਕੁਦਰਤਿ ਵਿਚ ਮੈਨੂੰ ਦਿੱਸ ਰਿਹਾ ਹੈਂ) ਮੈਂ ਇਹ ਆਖਣ ਦਾ ਹੌਸਲਾ ਕੀਤਾ ਹੈ (ਕਿ ਤੇਰੀ ਇਹ ਕੁਦਰਤਿ ਸੁਹਾਵਣੀ ਹੈ)। ਜੇ ਕੁਦਰਤਿ ਵਿਚ ਤੂੰ ਨ ਦਿੱਸੇਂ ਤਾਂ ਇਹ ਆਖਣ ਵਿਚ ਕੀਹ ਸਵਾਦ ਰਹਿ ਜਾਏ ਕਿ ਕੁਦਰਤਿ ਸੋਹਣੀ ਹੈ?

ਚੂੜਾ ਭੰਨੁ ਪਲੰਘ ਸਿਉ ਮੁੰਧੇ ਸਣੁ ਬਾਹੀ ਸਣੁ ਬਾਹਾ ॥

ਏਤੇ ਵੇਸ ਕਰੇਦੀਏ ਮੁੰਧੇ ਸਹੁ ਰਾਤੋ ਅਵਰਾਹਾ ॥

ਨਾ ਮਨੀਆਰੁ ਨ ਚੂੜੀਆ ਨਾ ਸੇ ਵੰਗੁੜੀਆਹਾ ॥

ਜੋ ਸਹ ਕੰਠਿ ਨ ਲਗੀਆ ਜਲਨੁ ਸਿ ਬਾਹੜੀਆਹਾ ॥

ਸਭਿ ਸਹੀਆ ਸਹੁ ਰਾਵਣਿ ਗਈਆ ਹਉ ਦਾਧੀ ਕੈ ਦਰਿ ਜਾਵਾ ॥

ਅੰਮਾਲੀ ਹਉ ਖਰੀ ਸੁਚਜੀ ਤੈ ਸਹ ਏਕਿ ਨ ਭਾਵਾ ॥

ਮਾਠਿ ਗੁੰਦਾਈ. ਪਟੀਆ ਭਰੀਐ ਮਾਗ ਸੰਧੂਰੇ ॥

ਅਗੈ ਗਈ ਨ ਮੰਨੀਆ ਮਰਉ ਵਿਸੂਰਿ ਵਿਸੂਰੇ ॥

Cẖūṛā bẖann palangẖ si▫o munḏẖe saṇ bāhī saṇ bāhā.

Ėṯe ves kareḏī▫e munḏẖe saho rāṯo avrāhā.

Nā manī▫ār na cẖūṛī▫ā nā se vangūṛī▫āhā.

Jo sah kanṯẖ na lagī▫ā jalan sė bahṛī▫āhā.

Sabẖ sahī▫ā saho rāvaṇ ga▫ī▫ā ha▫o ḏāḏẖī kai ḏar jāvā.

Ammālī ha▫o kẖarī sucẖjī ṯai sah ek na bẖāvā.

Māṯẖ guŉḏā▫īŉ patī▫ā bẖarī▫ai māg sanḏẖūre.

Agai ga▫ī na mannī▫ā mara▫o visūr visūre.

In essence: (now a reaction about the feelings of Prabh’s separation is expressed; such an expression is done only when one is truly in love with Prabh) Oh bride! What is the use of your decoration if your Spouse is not with you? Break this coach along with its arms and your arms as well. What is the use of this bracelet and bangles if your arms cannot embrace your Spouse? Let such arms be burned. All my friends have come to enjoy the company of Prabh – spouse, where should I, an unfortunate one, go? Oh friend! I think that I have good conduct, but none of my merits has pleased my Spouse. I have decorated myself by weaving my hair into braids and applying vermillion in my partings (I have done all religious rites and also I have worn religiously accepted garbs), but my Beloved does not accept me; obviously I shall die in anguish.

As a bride, when a woman gets ready to see her spouse, but she finds out that her spouse doesn’t even acknowledge her, what avail is her decoration? Through this analogy, the Guru puts a question to those so-called religious zealots, who make a show of their divinity and call themselves to be perfect religiously, “ if you don’t realize the Creator, what is the use of your display of religious garbs, rites and rituals?” A bride gets sad after seeing her spouse indifferent toward her, what about you? Don’t you feel that way? Why have you remained enveloped in hypocrisy?

ਹੇ ਭੋਲੀ ਇਸਤ੍ਰੀਏ! (ਤੂੰ ਪਤੀ ਨੂੰ ਮਿਲਣ ਲਈ ਆਪਣੀਆਂ ਬਾਹਾਂ ਵਿਚ ਚੂੜਾ ਪਾਇਆ, ਤੇ ਹੋਰ ਭੀ ਕਈ ਸਿੰਗਾਰ ਕੀਤੇ, ਪਰ) ਹੇ ਇਤਨੇ ਸਿੰਗਾਰ ਕਰਦੀਏ ਨਾਰੇ! ਜੇ ਤੇਰਾ ਪਤੀ (ਫਿਰ ਭੀ) ਹੋਰਨਾਂ ਨਾਲ ਹੀ ਪਿਆਰ ਕਰਦਾ ਰਿਹਾ (ਤਾਂ ਇਹਨਾਂ ਸਿੰਗਾਰਾਂ ਦਾ ਕੀਹ ਲਾਭ?, ਫਿਰ) ਪਲੰਘ ਨਾਲ ਮਾਰ ਕੇ ਆਪਣਾ ਚੂੜਾ ਭੰਨ ਦੇ, ਪਲੰਘ ਦੀਆਂ ਹੀਆਂ ਭੀ ਭੰਨ ਦੇ ਤੇ ਆਪਣੀਆਂ ਸਜਾਈਆਂ ਬਾਹਾਂ ਭੀ ਭੰਨ ਦੇ ਕਿਉਂਕਿ ਨਾਹ ਇਹਨਾਂ ਬਾਹਾਂ ਨੂੰ ਸਜਾਣ ਵਾਲਾ ਮਨਿਆਰ ਹੀ ਤੇਰਾ ਕੁਝ ਸਵਾਰ ਸਕਿਆ, ਨਾਹ ਹੀ ਉਸ ਦੀਆਂ ਦਿੱਤੀਆਂ ਚੂੜੀਆਂ ਤੇ ਵੰਗਾਂ ਕਿਸੇ ਕੰਮ ਆਈਆਂ। ਸੜ ਜਾਣ ਉਹ (ਸਜਾਈਆਂ) ਬਾਹਾਂ ਜੋ ਖਸਮ ਦੇ ਗਲ ਨਾਹ ਲੱਗ ਸਕੀਆਂ। (ਭਾਵ, ਜੇ ਜੀਵ-ਇਸਤ੍ਰੀ ਸਾਰੀ ਉਮਰ ਧਾਰਮਿਕ ਭੇਖ ਕਰਨ ਵਿਚ ਹੀ ਗੁਜ਼ਾਰ ਦੇਵੇ, ਇਸ ਨੂੰ ਧਰਮ-ਉਪਦੇਸ਼ ਦੇਣ ਵਾਲਾ ਭੀ ਜੇ ਬਾਹਰਲੇ ਭੇਖ ਵਲ ਹੀ ਪ੍ਰੇਰਦਾ ਰਹੇ, ਤਾਂ ਇਹ ਸਾਰੇ ਉੱਦਮ ਵਿਅਰਥ ਚਲੇ ਗਏ, ਕਿਉਂਕਿ ਧਾਰਮਿਕ ਭੇਖਾਂ ਨਾਲ ਪਰਮਾਤਮਾ ਨੂੰ ਪ੍ਰਸੰਨ ਨਹੀਂ ਕਰ ਸਕੀਦਾ। ਉਸ ਦੇ ਨਾਲ ਤਾਂ ਸਿਰਫ਼ ਆਤਮਕ ਮਿਲਾਪ ਹੀ ਹੋ ਸਕਦਾ ਹੈ)। (ਪ੍ਰਭੂ-ਚਰਨਾਂ ਵਿਚ ਜੁੜਨ ਵਾਲੀਆਂ) ਸਾਰੀਆਂ ਸਹੇਲੀਆਂ (ਤਾਂ) ਪ੍ਰਭੂ-ਪਤੀ ਨੂੰ ਪ੍ਰਸੰਨ ਕਰਨ ਦੇ ਜਤਨ ਕਰ ਰਹੀਆਂ ਹਨ (ਪਰ ਮੈਂ ਜੇਹੜੀ ਨਿਰੇ ਵਿਖਾਵੇ ਦੇ ਹੀ ਧਰਮ-ਭੇਖ ਕਰਦੀ ਰਹੀ) ਮੈਂ ਸੜੇ ਕਰਮਾਂ ਵਾਲੀ ਕਿਸ ਦੇ ਦਰ ਤੇ ਜਾਵਾਂ? ਹੇ ਸਖੀ! ਮੈਂ (ਇਹਨਾਂ ਧਰਮ-ਭੇਖਾਂ ਤੇ ਹੀ ਟੇਕ ਰੱਖ ਕੇ) ਆਪਣੇ ਵਲੋਂ ਤਾਂ ਬੜੀ ਚੰਗੀ ਕਰਤੂਤ ਵਾਲੀ ਬਣੀ ਬੈਠੀ ਹਾਂ। ਪਰ, ਪ੍ਰਭੂ ਪਤੀ! ਕਿਸੇ ਇੱਕ ਭੀ ਗੁਣ ਕਰ ਕੇ ਮੈਂ ਤੈਨੂੰ ਪਸੰਦ ਨਹੀਂ ਆ ਰਹੀ। ਮੈਂ ਸਵਾਰ ਸਵਾਰ ਕੇ ਪੱਟੀਆਂ ਗੁੰਦਾਂਦੀ ਹਾਂ, ਮੇਰੀਆਂ ਪੱਟੀਆਂ ਦੇ ਚੀਰ ਵਿਚ ਸੰਧੂਰ ਭੀ ਭਰਿਆ ਜਾਂਦਾ ਹੈ, ਪਰ ਤੇਰੀ ਹਜ਼ੂਰੀ ਵਿਚ ਮੈਂ ਫਿਰ ਭੀ ਪ੍ਰਵਾਨ ਨਹੀਂ ਹੋ ਰਹੀ, (ਇਸ ਵਾਸਤੇ) ਝੂਰ ਝੂਰ ਕੇ ਮਰ ਰਹੀ ਹਾਂ।

558, SGGS

ਮੈ ਰੋਵੰਦੀ ਸਭੁ ਜਗੁ ਰੁਨਾ ਰੁੰਨੜੇ ਵਣਹੁ ਪੰਖੇਰੂ ॥

ਇਕੁ ਨ ਰੁਨਾ ਮੇਰੇ ਤਨ ਕਾ ਬਿਰਹਾ ਜਿਨਿ ਹਉ ਪਿਰਹੁ ਵਿਛੋੜੀ ॥

ਸੁਪਨੈ ਆਇਆ ਭੀ ਗਇਆ ਮੈ ਜਲੁ ਭਰਿਆ ਰੋਇ ॥

ਆਇ ਨ ਸਕਾ ਤੁਝ ਕਨਿ ਪਿਆਰੇ ਭੇਜਿ ਨ ਸਕਾ ਕੋਇ ॥

ਆਉ ਸਭਾਗੀ ਨੀਦੜੀਏ ਮਤੁ ਸਹੁ ਦੇਖਾ ਸੋਇ ॥

ਤੈ ਸਾਹਿਬ ਕੀ ਬਾਤ ਜਿ ਆਖੈ ਕਹੁ ਨਾਨਕ ਕਿਆ ਦੀਜੈ ॥

ਸੀਸੁ ਵਢੇ ਕਰਿ ਬੈਸਣੁ ਦੀਜੈ ਵਿਣੁ ਸਿਰ ਸੇਵ ਕਰੀਜੈ ॥

ਕਿਉ ਨ ਮਰੀਜੈ ਜੀਅੜਾ ਨ ਦੀਜੈ ਜਾ ਸਹੁ ਭਇਆ ਵਿਡਾਣਾ ॥੧॥੩॥

Mai rovanḏī sabẖ jag runā runnṛe vaṇhu pankẖerū.

Ik na runā mere ṯan kā birhā jin ha▫o pirahu vicẖẖoṛī.

Supnai ā▫i▫ā bẖī ga▫i▫ā mai jal bẖari▫ā ro▫e.

Ā▫e na sakā ṯujẖ kan pi▫āre bẖej na sakā ko▫e.

Ā▫o sabẖāgī nīḏ▫ṛī▫e maṯ saho ḏekẖā so▫e.

Ŧai sāhib kī bāṯ jė ākẖai kaho Nānak ki▫ā ḏījai.

Sīs vadẖe kar baisaṇ ḏījai viṇ sir sev karījai.

Ki▫o na marījai jī▫aṛā na ḏījai jā saho bẖa▫i▫ā vidāṇā. ||1||3||

In essence: As I cry, the entire world cries with me (takes pity on me), so do the birds of the forest; only my bodily sense of separation (It is not helping me to end the separation, because having body awareness only, it has no effect of the separation.) because of which I am separated from my Spouse is not crying. My Spouse, Prabh, came into my dream, and then went away, and I cried many tears. Oh beloved Prabh! I can neither come to you, nor I can send any one to you. Oh auspicious sleep! Please come to me so that I can see my spouse in my dream. Oh Nanak! What should be offered to that person, who gives me the message of my Master? (Answer) I would cut my head off and give to him to sit on it, and without my head, I shall serve him (Utter humility is expressed through a metaphoric expression; it means in utter humility, I shall serve that person like a slave). If our Spouse becomes stranger, shouldn’t we die? Why shouldn’t we sacrifice ourselves to Him (to get Him back)?

The entire shabda expresses the striking feelings of the Creator’s love; it is a vivid plight of the lover’s mind, which longs for the Creator but remains unable to see Him within; it expresses also how does the mind feel it and how does it question those, who are totally asleep in the Maya pleasures. The lover in monologue says, “ I am separated from my spouse and I feel that the entire creation feels for it except my body, which remains ineffective and unaware of His presence within, because it keeps me in duality. In a dream, I see my Master spouse, but the dream also ends leaving me sad. Simply in imagination, I visualize my Spouse, but a dream is not a reality, because my separation from Him remains intact. Pitiable are those ones, who wear garbs and perform rituals and rites, but never come out of the Maya slumber. It is not easy to approach to the inapproachable Creator; no messenger goes there. In this situation, isn’t it good if one gets in His love – slumber to envision Him? Someone is needed, who can lead me to that inapproachable Creator. If such a person (the Guru) is met, one should serve him in complete humility. If my spouse has turned away, shouldn’t I get rid of my demerits that have caused this separation? Shouldn’t I get detached toward those attractions that detour me away from my Prabh Spouse?”

ਰੁੰਨਾ = ਰੋ ਪਿਆ ਹੈ, ਤਰਸ ਕਰ ਰਿਹਾ ਹੈ। ਵਣਹੁ = ਜੰਗਲ ਵਿਚੋਂ। ਪੰਖੇਰੂ = ਪੰਛੀ। ਇਕੁ = ਸਿਰਫ਼। ਮੇਰੇ ਤਨ ਕਾ ਬਿਰਹਾ = ਮੇਰੇ ਅੰਦਰਲਾ ਤੇਰੇ ਚਰਨਾਂ ਤੋਂ ਵਿਛੋੜਾ। ਜਿਨਿ = ਜਿਸ (ਵਿਛੋੜੇ) ਨੇ। ਪਿਰਹੁ = ਪਤੀ (-ਪ੍ਰਭੂ) ਤੋਂ। ਸੁਪਨੈ = ਸੁਪਨੇ ਵਿਚ। ਭੀ = ਮੁੜ। ਜਲੁ ਭਰਿਆ ਰੋਇ = ਹੰਝੂ ਭਰ ਕੇ ਰੋਈ। ਤੁਝ ਕਨਿ = ਤੇਰੇ ਪਾਸ। ਕੋਇ = ਕਿਸੇ ਨੂੰ। ਮਤੁ ਦੇਖਾ = ਸ਼ਾਇਦ ਮੈਂ ਵੇਖ ਲਵਾਂ। ਜਿ = ਜੇਹੜਾ ਮਨੁੱਖ। ਦੀਜੈ = ਦੇਣਾ ਚਾਹੀਦਾ ਹੈ। ਵਢੇ ਕਰਿ = ਵੱਢ ਕੇ। ਬੈਸਣੁ = ਬੈਠਣ ਲਈ ਥਾਂ। ਕਿਉ ਨ ਮਰੀਜੈ = ਆਪਾ-ਭਾਵ ਕਿਉਂ ਨ ਮਾਰੀਏ? ਕਿਉ ਜੀਅੜਾ ਨ ਦੀਜੈ = ਜਿੰਦ ਕਿਉਂ ਨ ਸਦਕੇ ਕਰੀਏ? ਵਿਡਾਣਾ = ਓਪਰਾ, ਬਿਗਾਨਾ।੧।

(ਪ੍ਰਭੂ-ਪਤੀ ਤੋਂ ਵਿਛੁੜ ਕੇ) ਮੈਂ ਇਤਨੀ ਦੁਖੀ ਹੋ ਰਹੀ ਹਾਂ (ਕਿ) ਸਾਰਾ ਜਗਤ ਮੇਰੇ ਉਤੇ ਤਰਸ ਕਰ ਰਿਹਾ ਹੈ, ਜੰਗਲ ਦੇ ਪੰਛੀ ਭੀ (ਮੇਰੀ ਦੁਖੀ ਹਾਲਤ ਤੇ) ਤਰਸ ਕਰ ਰਹੇ ਹਨ। ਸਿਰਫ਼ ਇਹ ਮੇਰੇ ਅੰਦਰਲਾ ਵਿਛੋੜਾ ਹੀ ਹੈ ਜੋ ਤਰਸ ਨਹੀਂ ਕਰਦਾ (ਜੋ ਮੇਰੀ ਖ਼ਲਾਸੀ ਨਹੀਂ ਕਰਦਾ), ਇਸੇ ਨੇ ਮੈਨੂੰ ਪ੍ਰਭੂ-ਪਤੀ ਤੋਂ ਵਿਛੋੜਿਆ ਹੋਇਆ ਹੈ। (ਹੇ ਪਤੀ!) ਮੈਨੂੰ ਤੂੰ ਸੁਪਨੇ ਵਿਚ ਮਿਲਿਆ (ਸੁਪਨਾ ਮੁੱਕਿਆ, ਤੇ ਤੂੰ) ਫਿਰ ਚਲਾ ਗਿਆ, (ਵਿਛੋੜੇ ਦੇ ਦੁੱਖ ਵਿਚ) ਮੈਂ ਹੰਝੂ ਭਰ ਕੇ ਰੋਈ। ਹੇ ਪਿਆਰੇ! ਮੈਂ (ਨਿਮਾਣੀ) ਤੇਰੇ ਪਾਸ ਅੱਪੜ ਨਹੀਂ ਸਕਦੀ, ਮੈਂ (ਗ਼ਰੀਬ) ਕਿਸੇ ਨੂੰ ਤੇਰੇ ਪਾਸ ਘੱਲ ਨਹੀਂ ਸਕਦੀ (ਜੋ ਮੇਰੀ ਹਾਲਤ ਤੈਨੂੰ ਦੱਸੇ। ਨੀਂਦ ਅੱਗੇ ਹੀ ਤਰਲੇ ਕਰਦੀ ਹਾਂ-) ਹੇ ਭਾਗਾਂ ਵਾਲੀ ਸੋਹਣੀ ਨੀਂਦ! ਤੂੰ (ਮੇਰੇ ਕੋਲ ਆ) ਸ਼ਾਇਦ (ਤੇਰੀ ਰਾਹੀਂ ਹੀ) ਮੈਂ ਆਪਣੇ ਖਸਮ-ਪ੍ਰਭੂ ਦਾ ਦੀਦਾਰ ਕਰ ਸਕਾਂ। ਹੇ ਨਾਨਕ! (ਪ੍ਰਭੂ-ਦਰ ਤੇ) ਆਖ-ਹੇ ਮੇਰੇ ਮਾਲਕ! ਜੇ ਕੋਈ ਗੁਰਮੁਖਿ ਮੈਨੂੰ ਤੇਰੀ ਕੋਈ ਗੱਲ ਸੁਣਾਵੇ ਤਾਂ ਮੈਂ ਉਸ ਅੱਗੇ ਕੇਹੜੀ ਭੇਟ ਧਰਾਂ! ਆਪਣਾ ਸਿਰ ਵੱਢ ਕੇ ਮੈਂ ਉਸ ਦੇ ਬੈਠਣ ਲਈ ਆਸਣ ਬਣਾ ਦਿਆਂ (ਭਾਵ,) ਆਪਾ-ਭਾਵ ਦੂਰ ਕਰ ਕੇ ਮੈਂ ਉਸ ਦੀ ਸੇਵਾ ਕਰਾਂ। ਜਦੋਂ ਸਾਡਾ ਪ੍ਰਭੂ-ਪਤੀ (ਸਾਡੀ ਮੂਰਖਤਾ ਦੇ ਕਾਰਨ) ਸਾਥੋਂ ਓਪਰਾ ਹੋ ਜਾਏ (ਤਾਂ ਉਸ ਨੂੰ ਮੁੜ ਆਪਣਾ ਬਨਾਣ ਲਈ ਇਹੀ ਇਕ ਤਰੀਕਾ ਹੈ ਕਿ) ਅਸੀਂ ਆਪਾ-ਭਾਵ ਮਾਰ ਦੇਈਏ, ਤੇ ਆਪਣੀ ਜਿੰਦ ਉਸ ਤੋਂ ਸਦਕੇ ਕਰ ਦੇਈਏ।੧।੩।

If truly one gets absorbed in Ekankaar’s love, only then one strongly misses the Creator and prepares to end one’s separation from Him by acquiring virtues and dumping hypocrisy. To become aware of His presence within, one needs to come out of outwardly shows, which remain a bar between Him and the seeker.

The Gurbani states again and again that experiencing the Creator is a phenomenon, which cannot be expressed in words completely. What we hear all the times from others about the Creator‘s union is nothing but their guesses. And, those ones, who had that experience, only tell us to become first worthy of the Creator by adopting virtues and shedding the skin of hypocrisy.

Partial interpretation in Punjabi is by Dr Sahib Singh

Humbly

G Singh

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The Path On Which We Often Slip Down

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A Reminder About The Forgotten Home

In Love, Living And Dying

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