GURSOCH-The Gurbani Connection

A Slow Death-Trap

By G.Singh in GURBANI ARTICLES

Last month, in my article “The Group Mentality and “Sikhi,” I pointed out how the group – mentality, according to the Guru, divides people and ruins their unbiased qualities; many Sikhs praised it save for one guy. My intent was not only to share with you what our Guru says about the group mentality, but also to make my Sikh brothers and sisters aware of their weak inclination that quickly gives in to “divide and rule” policy by losing the virtues they acquire from the Guru; indeed, the Guru paves a virtuous way to make his follower unbiased ready to stand for human rights without caring about any faith or boundaries. Instead of letting him or her getting lost in the worldly mist of hate and hypocrisy, the Guru makes him or her a real big person. As they say, “divided we fall and united we stand”, we need to be united as Sikhs for ourselves and for those, who are targeted unjustifiably as a minority, or who are victims of hate and suppression.

Most of us do not search History, which is very crucial to understand who are we and for what we stand as Sikhs. The Indian media has portrayed us as mere comedians in an attempt to over shadow our achievements as a community, which is ready to sacrifice for others for a good cause. They have portrayed Indra Gandhi as a savior though she killed their democracy obtained after centuries. Something is very wrong with the ruling class when it fails to bring justice for a minority for the unity of the country. Fortunately, we are guided by our Guru how to remain top on spiritual realm and how to stand against injustice as well.

Our shabd – Guru, Sri Guru Granth Sahib clearly states that the Sikhs are not Hindus or Muslims and the Guru of the Sikhs is the Gurbani (also supported by Tenth Nanak); therefore, we don’t need a live – Guru; however, a Guru – Bhai (a Gursikh and a wise person) can lead us through any crises enveloped in simmering hate of the fanatic mentality.

Let me give an example from SGGS to erode doubts of those people, who are bent on making Sikhi a part of their thesis of quagmire and those, who set up “the Guru –shops” in the name of Sikhi.

First, about our different faith on 1136, SGGS:

ਭੈਰਉ ਮਹਲਾ ੫ ॥ਵਰਤ ਨ ਰਹਉ ਨ ਮਹ ਰਮਦਾਨਾ ॥

ਤਿਸੁ ਸੇਵੀ ਜੋ ਰਖੈ ਨਿਦਾਨਾ ॥੧॥

Bẖairo mėhlā 5. varaṯ na raha▫o na mah ramḏānā.

Ŧis sevī jo rakẖai niḏānā. ||1||

Raag Bhairo, Bani of Fifth Nanak.

In essence: I do not keep fasts or observe the month of Ramzan (Muslim fasting period); I serve only Prabh, who protects in the end.

ਏਕੁ ਗੁਸਾਈ ਅਲਹੁ ਮੇਰਾ ॥ਹਿੰਦੂ ਤੁਰਕ ਦੁਹਾਂ ਨੇਬੇਰਾ ॥੧॥ ਰਹਾਉ ॥

Ėk gusā▫ī alhu merā. Hinḏū ṯurak ḏuhāŉ neberā. ||1|| rahā▫o.

I believe in one Creator, known as Gosaeen and Allah; I am done with both, the Hindus and the Muslims (about their religious practices). Pause

ਹਜ ਕਾਬੈ ਜਾਉ ਨ ਤੀਰਥ ਪੂਜਾ ॥ਏਕੋ ਸੇਵੀ ਅਵਰੁ ਨ ਦੂਜਾ ॥੨॥

Haj kābai jā▫o na ṯirath pūjā. Ėko sevī avar na ḏūjā. ||2||

Neither I go to Mecca, nor do I worship at holy pilgrimage – places. I serve none other but only the Creator.

ਪੂਜਾ ਕਰਉ ਨ ਨਿਵਾਜ ਗੁਜਾਰਉ ॥ਏਕ ਨਿਰੰਕਾਰ ਲੇ ਰਿਦੈ ਨਮਸਕਾਰਉ ॥੩॥

Pūjā kara▫o na nivāj gujāra▫o. Ėk nirankār le riḏai namaskāra▫o. ||3||

Neither I perform worship, nor offer Niwaz (Muslim – prayers); I bow in my heart to Akalpurakh, the formless Creator.

ਨਾ ਹਮ ਹਿੰਦੂ ਨ ਮੁਸਲਮਾਨ ॥ਅਲਹ ਰਾਮ ਕੇ ਪਿੰਡੁ ਪਰਾਨ ॥੪॥

Nā ham hinḏū na musalmān. Alah rām ke pind parān. ||4||

I am neither a Hindu, nor a Muslim; my body and life belong to the Creator, who is known as Ram and Allah.

ਕਹੁ ਕਬੀਰ ਇਹੁ ਕੀਆ ਵਖਾਨਾ ॥ਗੁਰ ਪੀਰ ਮਿਲਿ ਖੁਦਿ ਖਸਮੁ ਪਛਾਨਾ ॥੫॥੩॥(1136, SGGS)

Kaho Kabīr ih kī▫ā vakẖānā. Gur pīr mil kẖuḏ kẖasam pacẖẖānā. ||5||3||

Oh Kabir! I have expressed this that by meeting the Guru / Peer, I have realized the Master.

Our lives are based on 1.“kirt karna/to make an earning 2. Wand shakna / to eat but by sharing with others (needy).3 Naam Japna/ to remain imbued with the Creator’s Naam – praise.

We are not obliged to honor any religious – laws made by some people to control others in the name of the Creator or to worship those whom someone promoted and established for a personal cause; we simply contemplate the all-pervading Creator of all.

Second, about our Guru: On 982, SGGS

ਬਾਣੀ ਗੁਰੂ ਗੁਰੂ ਹੈ ਬਾਣੀ ਵਿਚਿ ਬਾਣੀ ਅੰਮ੍ਰਿਤੁ ਸਾਰੇ ॥

Baṇī gurū gurū hai baṇī vicẖ baṇī amriṯ sāre.

In essence: The bani is the Guru and the Guru resides in the bani (There is no difference between the Bani and the Guru); the bani contains nectar (Naam – nectar) and the Sikhs hold on to it.

ਗੁਰੁ ਬਾਣੀ ਕਹੈ ਸੇਵਕੁ ਜਨੁ ਮਾਨੈ ਪਰਤਖਿ ਗੁਰੂ ਨਿਸਤਾਰੇ ॥੫॥

Gur baṇī kahai sevak jan mānai parṯakẖ gurū nisṯāre. ||5||

The Guru utters the bani and the Guru follower believes in it; the Guru saves such a follower certainly.

It is recoded in “Bhatt Vahi Talaunda, pargna Jind” that Tenth Nanak asked his Sikhs to consider “the Granth ” as the Guru after him. Doubtless, the Sikhs know well who their real Guru is today even though some clever people cooked up an unbelievable story to continue making money in the name of Guru Nanak Gobind Singh.

We, as Sikhs, respect all other people and their faiths, but our Guru is Sri Guru Granth Sahib that clearly states that the aim of the Sikhs differs from the people of all other faiths in a big way; a Sikh is advised to embrace all people with full respect regardless their faiths or opposite views; this approach goes against the fundamental basis of those fanatics – even though they talk about peace – who divide people and lead them to violence. The Sikhs paid dearly for their stand against suppression and tyranny at the hands of the people inflicted with fanatic mentality. During Muslim – rule, the Sikhs remained victims of tyranny, persecution and hatred at the hands of fanatic Muslims and fanatic Hindus as well; during the British rule, the basics of Sikhi was attacked by Mr. Trump, a German missionary, and others knowingly or unknowingly; wearing a sanctimonious mask of peace, recently a Christian missionary named W H. McLeod tried to mingle Sikhi with Hinduism to promote his imaginary ideas in his books based on his fallacious thinking. The fanatic Hindus, who felt a threat from Sikhi to their status of class and caste stood firmly against Sikhi from the day one; some of them, guided by their fanatic mentality also claimed Sikhi to be a part of Hinduism. As it was propagated by British missionaries save for Historians like Metcalfe and Joseph Cunningham (I wish Mr. Cunningham had searched more deep about Tenth Nanak instead of depending too much on John Malcolm’s and Foster’s work). While I am explaining this long journey of the Sikhs with constant opposition of the fanatics, I ask the readers to keep the word “ fanatic” in their minds, because regular Hindus, Christian and Muslims never stooped low to killing or belittling Sikhs for a communal cause; instead, many of them stood by Sikhs in very bad times like Gani Khan and Nabi Khan, Peer Budhu Shaw, Kaura Mall and a great deal of those fair – journalists and Hindus, who did their best to save Sikhs from the goons of the fanatic Congress – gangs in 1984. All Sikhs will remain indebted to such wonderful people.

As per their fanatic mentality, from Mr Gandhi to Nehru, for some reasons, the Sikhs remained a threat to Hinduism regardless their display of secular behavior. Mr Gandhi loved Lord Krishna, who incited Arjun to indulge in violence in the name of dharma with his own family; however, he had the guts to criticize Tenth Nanak, who simply taught how to defend in case of tyranny and suppression; such people find no difference between those people fighting for their own personal cause and those who sacrificed everything for the entire humanity while fighting against tyranny; its reason is simple, they remain blinded by their fanatic mentality. It is just one example. Can we now realize the reason why the victims of 1984 genocide haven’t obtained justice even after 29 years from both parties, the Congress and the BJP? Can we also realize how for petty medals and promotion, some people from our own corner, got sold very cheap and stumbled down all humanitarian ethics and morality standards?

The fanatic Hindus started converting Sikhs back into Hinduism by destroying their base, the Gurbani; they did their best to cover the truth of the History by infiltrating in the Sikhs; Dr Sahib Singh writes in Sri Guru Granth Dapan” how he was questioned by fanatic Hindus with distorted Gurbani verses. A constant effort has been going on to negate the influences of Sikhi since its inception. Please read S. Sohan Singh Seetal’s books about the sources of Sikh History to understand what I am saying. When there was no safe open – zone for the Sikhs, who embraced Khande de Pahul, their swear persecution was going on at the hands of the local governments and the invaders; in those times, the Gurbani was left in the hands of those educated fanatic Hindus, who showed sympathy toward the Sikhs outwardly; in a big way, they influenced the Nirmala sect, which was in charge of the Gurbani promotion; through them, they did the damage real bad; they had their agenda to be sympathized with the Khalsa, but the Sikhs failed to realize as they failed to get education in those days. Sikhi doesn’t believe in the stories filled with mythical – childish fantasies; however, they remained bent upon making Hinduism as the base of Sikhi. They wrote false stories about the Sikh Gurus, filling them with fictional miracles like in the Ramayana and Mahabharta. All the so-called Sikh – sources of Sikh History are littered with such funny and unbelievable stuff. Bhai Bala Wale Janamsakhi reached at all heights to take reason and truth away from the Sikhs; besides, it degraded First Nanak in context of a sectarian named Hundal baba; even a Sikh named Senapati, the writer of Gurusobha, believed in “hear – say” and stated a story of Tenth Nanak’s new marriage in 1707 in his book though it was Historically untrue, and remember that Senapati is the only writer who shows no effect of Brahminical attitude. Here, I cannot go in detail to express all their mean – tactics; however, I shall share with the Gurbani lovers how some interpreters (of Freed Kote Wala Teeka), who were hired by a Sikh king of Freedkot, Punjab, did their best to give a new Vedic meanings to the Gurbani, even though the Gurbani itself speaks against their new – given meanings. Let us look only on this issue in this article. On 2, SGGS

ਗੁਰੁ ਈਸਰੁ ਗੁਰੁ ਗੋਰਖੁ ਬਰਮਾ ਗੁਰੁ ਪਾਰਬਤੀ ਮਾਈ ॥

Gur īsar gur gorakẖ barmā gur pārbaṯī mā▫ī.

The Guru is our Shiva, the Guru is our Gorakh and Brahma and the Guru is our mother Parbati .

The first word “ਗੁਰੁ” has no verb application; therefore, we cannot interpret as the Guru does this or that, but look at the interpretation in Freed Kote Wala Teeka; you can smell their intention:

ਗੁਰੂ ਧਾਰਨ ਕਰਕੇ ਹੀ (ਈਸਰੁ) ਸਿਵਜੀ ਹੂਏ ਹੈਂ ਗੁਰੂ ਹੀ ਧਾਰਨ ਕਰਕੇ (ਗੋਰਖੁ) ਬਿਸਨ ਜੀ ਹੂਏ ਹੈਂ ਗੁਰੂ ਹੀ ਧਾਰਨ ਕਰਕੇ (ਬਰਮਾ) ਬ੍ਰਹਮਾ ਜੀ ਹੂਏ ਹੈਂ ਗੁਰੂ ਹੀ ਧਾਰਨ ਕਰਕੇ ਪਾਰਬਤੀ ਜੀ (ਮਾ) ਲੱਛਮੀ ਜੀ (ਈ) ਸੁਰਸਤੀ ਜੀ ਹੂਈ ਹੈ ਵਾ ਗੁਰੂ ਹੀ ਸਰਬ ਦੇਵ ਰੂਪ ਹੈਂ ਈਸਰ ਕਾ ਗੁਨੁ ਧਾਰ ਕਰ ਸਿੱਖੋਂ ਕਾ ਅਗ੍ਯਾਨੁ ਨਾਸੁ ਕਰਤਾ ਹੈ ਬਿਸਨੁ ਕਾ ਗੁਣ ਧਾਰ ਕਰ ਸੁਭ ਗੁਣੋਂ ਕੀ ਪਾਲਣਾ ਕਰਤਾ ਹੈਂ ਬ੍ਰਹਮਾ ਕਾ ਗੁਣੁ ਧਾਰ ਕਰ ਪ੍ਰੇਮ ਆਦਿ ਗੁਨ ਉਤਪੰਨ ਕਰਤਾ ਹੈਂ ਇਸੀ ਭਾਂਤ ਪਾਰਬਤੀ ਕਾ ਗੁਣ ਧਾਰ ਕਰ ਅਵਗੁਣੋਂ ਕਾ ਨਾਸੁ ਕਰਤਾ ਹੈਂ ਲੱਛਮੀ ਕਾ ਗੁਣੁ ਧਾਰਕਰ ਦੈਵੀ ਸੰਪਦਾ ਕੇ ਗੁਣੋ ਕਾ ਦਾਤਾ ਹੈਂ ਸੁਰੱਸ੍ਵਤੀ ਕਾ ਗੁਣੁ ਧਾਰ ਕਰ ਬਾਣੀ ਕਾ ਪ੍ਰਕਾਸੁ ਕਰਤਾ ਹੈਂ॥

Translation: By adopting the Guru, Shiva was there; by adopting the Guru, Gorakh (Vishnu) was there; by adopting the Guru, there was Brahma; by adopting the Guru there was Parbati, Lakshmi ji and Sursati; means it is the Guru who is form of all devtas; he acquires Shiv ji’s virtues and dispels ignorance of the Sikhs; (How? Did the Guru act like shiva or other people these gentlemen are talking about?) by acquiring virtues of Brahma, he creates in them virtues like love, by acquiring Parbati’s virtues, he eliminates demerits, by acquiring Lakshm’s virtues, he becomes the virtue –giver and by acquiring Sarsvati’s virtues, he enlightens them through his bani.

First of all, the Guru is not saying what the interpreters are saying; second, they are saying that the Guru acquires the virtues of Shiva, Vishnu, Brahma, and others to guide his followers. How can these people have better virtues than any seeker when they themselves remain in the three qualities of Maya? Why does the Guru need them to guide others? Actually the Guru is freeing his followers from such obligation toward the devtas. And, the Guru doesn’t even mention Lakshmi and Sarvati. The intention of the interpreters is to tell the Sikhs not to forget Shiva, Vishnu, Parvati, Lakshmi, and Sarswati, because they gave so much to the Hindus; therefore, all Sikhs should remember them too. Surprisingly, the Guru advises the followers contrary to it on 129, SGGS:

ਦੇਵੀ ਦੇਵਾ ਮੂਲੁ ਹੈ ਮਾਇਆ ॥

ਸਿੰਮ੍ਰਿਤਿ ਸਾਸਤ ਜਿੰਨਿ ਉਪਾਇਆ ॥

ਕਾਮੁ ਕ੍ਰੋਧੁ ਪਸਰਿਆ ਸੰਸਾਰੇ ਆਇ ਜਾਇ ਦੁਖੁ ਪਾਵਣਿਆ ॥੨॥

Dayvee dayvaa mool hai maa-i-aa.

Simrit saasat jinn upaa-i-aa.

kam krodh pasri-aa sansaaray aa-ay jaa-ay dukh paavni-aa. ||2||

In essence: Devees and Devtas, who composed Shastras and simritis, are the source of Maya. Lust and wrath are all over in the world; it comes and goes and suffers.

And, the Guru leads his followers to Naam not to devtas or other scriptures:

ਤਿਸੁ ਵਿਚਿ ਗਿਆਨ ਰਤਨੁ ਇਕੁ ਪਾਇਆ ॥

ਗੁਰ ਪਰਸਾਦੀ ਮੰਨਿ ਵਸਾਇਆ ॥

ਜਤੁ ਸਤੁ ਸੰਜਮੁ ਸਚੁ ਕਮਾਵੈ ਗੁਰਿ ਪੂਰੈ ਨਾਮੁ ਧਿਆਵਣਿਆ ॥੩॥

Tis vich gi-aan ratan ik paa-i-aa.

Gur parsaadee man vasaa-i-aa.

Jat sat sanjam sach kamaavai gur poorai naam Dhi-aavani-aa. ||3||

In essence: In this world (in which lust and wrath dominate), there is also the jewel of divine knowledge (Naam); with the Guru blessings, it is enshrined in the mind. (One who finds it) through the perfect Guru, one contemplates Naam, which is equal to practicing celibacy, chastity, self-restraint, and truthfulness. Look at how bad these guys’ attention smells on 199, SGGS:

ਸਿਮਰਿ ਗੋਵਿੰਦੁ ਮਨਿ ਤਨਿ ਧੁਰਿ ਲਿਖਿਆ ॥

ਕਾਹੂ ਕਾਜ ਨ ਆਵਤ ਬਿਖਿਆ ॥੧॥ ਰਹਾਉ ॥

Simar govind man tan Dhur likhi-aa.

Kaahoo kaaj na aavat bikhi-aa. ||1|| rahaa-o.

In essence: Contemplate with all your heart Akalpurakh who has written your destiny; other Maya pursuits are of no avail. Pause

The interpreters of Freed Kote Wala Teeka write:

ਹੇ ਭਾਈ ਮਨ ਤਨ ਕਰਕੇ ਗੋਵਿੰਦ ਕੋ ਸਿਮਰ ਏਹੁ ਆਦਿ ਰੂਪ ਪਰਮੇਸ੍ਵਰ ਨੇ ਬੇਦ ਮੈ ਲਿਖਿਆ ਹੈ। ਅਰੁ ਵਿਸ਼ਿਓਂ ਕੇ ਸਾਧਨ ਕਿਸੀ ਕਾਮ ਨਹੀਂ ਆਵਤੇ ਹੈਂ

Translation: Oh Brother! With body and mind contemplate Govind, this is written by primordial Prabh in the Veda; other acts of vices are not beneficial).

Where does the Guru mention the Vedas in the above verses? These interpreters purposefully distort the Gurbani to promote the Vedas, the Shastras, the Simiritis and the Devtas regardless how openly the Gurubani rejects them to accept as a model.

These interpreters had no idea that one-day the truth will come out. Look what a Muslim writer writes about the Nanakpanthis, the Sikhs:

Mobad writes in “Dabistan –i- Mazahib”

To be brief, Nanak’s followers scorn images. Their belief is that all Gurus are Nanak, as has been said above. They do not recite the mantras of the Hindus and do not pay respect to their idol – temples. They do not count the avtaras for anything. They don’t have any attachment to Sanskrit, which the Hindus call the language of angles.

On 202, SGGS, please see how the interpreters of Freed Kote Wala Teeka look at the following verses:

ਗੁਰ ਗੋਬਿੰਦੁ ਪਾਰਬ੍ਰਹਮੁ ਪੂਰਾ ॥ ਤਿਸਹਿ ਅਰਾਧਿ ਮੇਰਾ ਮਨੁ ਧੀਰਾ ॥ ਰਹਾਉ

Gur gobinḏpārbarahm pūrā. Ŧisėh arāḏẖmerā man ḏẖīrā. Rahā▫o.

In essence: The Supreme Guru, the Infinite Almighty, is perfect; contemplating Him stills my mind. Pause

Here is the game of the interpreters of Freed Kote Wala Teeka:

ਸਰਬਸੇ (ਗੁਰ) ਬਡਾ ਜੋ (ਗੋਵਿੰਦੁ) ਬੇਦੋਂ ਕਰ ਜਾਨਣੇ ਯੋਗ ਪਾਰਬ੍ਰਹਮ ਸਰਬ ਮੈਂ ਪੂਰਨ ਹੈ ਤਿਸ ਕੋ ਸਿਮਰ ਕਰ ਮੇਰਾ ਮਨ ਧੀਰਜਤਾ ਕੋ ਪ੍ਰਾਪਤਿ ਹੂਆ ਹੈ॥੧॥

Translation: The greatest Guru (Gobind), known because of the Vedas, is all – perfect; by contemplating Him, my mind is stabled.

Why a reference to the Vedas is given in the above interpretation? The Guru doesn’t even talk about the Vedas? Many people stretch the meaning of everything toward something they still believe in as the ultimate source of knowledge. In the Gurbani, the Vedas are referred in two prospects only; one is to tell the followers that Akalpurakh’s Naam is indeed mentioned in the Vedas, but over time, it has been covered with the worship of other entities and the related rituals. Second, it is hinted that by contemplating Akalpurakh, one obtains sufficient divine knowledge and feels no need to study old scriptures. The Sikhs should only listen to the Guru and follow him heartily (Anand Sahib, 917, SGGS). Sri Guru Granth Sahib was prepared for the Sikhs so that they don’t need to study the Vedas to realize Akalpurakh. Here is one example, 211, SGGS:

ਐਸੋ ਹੈ ਰੇ ਖਸਮੁ ਹਮਾਰਾ ॥

ਖਿਨ ਮਹਿ ਸਾਜਿ ਸਵਾਰਣਹਾਰਾ ॥੧॥

Aiso hai re kẖasam hamārā.

Kẖin mėh sāj savāraṇhārā. ||1||

In essence: My Master is such that He creates and embellishes in a moment.

ਕਾਮੁ ਕਰੀ ਜੇ ਠਾਕੁਰ ਭਾਵਾ ॥

ਗੀਤ ਚਰਿਤ ਪ੍ਰਭ ਕੇ ਗੁਨ ਗਾਵਾ ॥੨॥

Kām karī je ṯẖākur bẖāvā.

Gīṯ cẖariṯ parabẖ ke gun gāvā. ||2||

I do what pleases the Master; (Prabh is pleased with His praise), I sing songs of Probh’s virtues.

Please note down the interpretation in Freed Kote Wala Teeka about these verses; it is sad that the interpreters bring unnecessary things to convert the Guru into a devotee of other entities; their following lines are insulting to the Guru:

ਸੋਈ ਕਾਮ ਕਰਤਾ ਹੂੰ ਜੋ ਪਰਮੇਸ੍ਵਰ ਕੋ ਭਾਵਤਾ ਹੈ॥

❀ਪ੍ਰਸ਼ਨ: ਵਹੁ ਕੌਨ ਕਾਮ ਹੈ? ॥

❀ਉੱਤਰ: ਜੋ ਪ੍ਰਭੂ ਨੇ ਰਾਮ ਕ੍ਰਿਸ਼ਨ ਆਦਿ ਅਵਤਾਰ ਧਾਰ ਕਰ ਕੰਸ ਰਾਵਣ ਬਧ ਆਦਿ ਚਰਿਤ੍ਰ ਕੀਏ ਹੈਂ ਔਰ ਗੁਣ ਜੋ ਭੀਲਨੀ ਦ੍ਰੋਪਤੀ ਗਜ ਆਦਿਕ ਪਰ ਉਪਕਾਰ ਕੀਏ ਹੈਂ (ਗੀਤ) ਬਿਸ਼ਨ ਪਦਿ ਮੈ ਗੰੁਥਨ ਕੀਏ ਹੈਂ ਸੋ ਗਾਵਤਾ ਹੂੰ॥੨॥

Translation: I do that what pleases to Prabh. Question: What is that deed? What Akalpurakh did by taking a form of Ram Chandra and Lord Krishna to punish Kansa and Rawana and the virtues bestowed on that Bheelni and Dropati and so on, which are described in Bishn Pada, I sing that.

You see how smart are they to insert their own beliefs while interpreting very simple verses. Indeed, they have stooped low to distort the Gurbani in this manner; the Gurbani advocates only to sing the praises of Akalpurakh and to revere highly the Guru and His devotees, but it never inspires Sikhs to sing which is in Bishn Pada or any other scripture.

The Guru further makes it clearer on 230, SGGS:

ਗਉੜੀ ਮਹਲਾ ੩ ॥

ਬ੍ਰਹਮਾ ਮੂਲੁ ਵੇਦ ਅਭਿਆਸਾ ॥

ਤਿਸ ਤੇ ਉਪਜੇ ਦੇਵ ਮੋਹ ਪਿਆਸਾ ॥ਤ੍ਰੈ ਗੁਣ ਭਰਮੇ ਨਾਹੀ ਨਿਜ ਘਰਿ ਵਾਸਾ ॥੧॥

Ga▫oṛī mėhlā 3.

Barahmā mūl veḏ abẖi▫āsā.

Ŧis ṯe upje ḏev moh pi▫āsā. Ŧarai guṇ bẖarme nāhī nij gẖar vāsā. ||1||

Raag Gaurhi, Bani of Third Nanak.

In essence: Brahama was deemed as the origin of the Vedas and their practice, and from Brahma originated the Devtas, the Maya love, and desires; all these people got deluded by the three qualities of Maya and didn’t get stability.

The Guru here warns the followers that the religious practices expressed in the Vedas do not help the mortal to get rid of duality; this way, one remains stuck to Maya. Such verses clearly indicate that the Guru doesn’t support studying the Vedas but the Guru guidance/Gurbani.

The Gurbani also warns the mortals to be aware of the false Gurus. Today, the words like “Guru, Saint and swami” have become so common that it has become a fashion to use these words for the people having some crowd around them. That is why the Gurbani explains who can be a true Guru or a Saint or a Brahamgyani in “Sukhmani”,

The Guru also states that 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. The Gurbani guides us to get attached only to Naam once praised in the old scriptures; all irrelevant things to Naam added in the old scriptures are not worth of our attention. We are not guided to harbor nostalgia of the old scriptures but Naam.

And look how the Guru advises the Sikhs to remain attached to the Creator instead of praising those, who themselves failed to get liberation; on 559, SGGS:

ਕਿਸਨੁ ਸਦਾ ਅਵਤਾਰੀ ਰੂਧਾ ਕਿਤੁ ਲਗਿ ਤਰੈ ਸੰਸਾਰਾ ॥

ਗੁਰਮੁਖਿ ਗਿਆਨਿ ਰਤੇ ਜੁਗ ਅੰਤਰਿ ਚੂਕੈ ਮੋਹ ਗੁਬਾਰਾ ॥੩॥

Kisan saḏā avṯārī rūḏẖā kiṯ lag ṯarai sansārā.

Gurmukẖ gi▫ān raṯe jug anṯar cẖūkai moh gubārā. ||3||

In essence: Lord Krishana (Vishnu) was ever busy in reincarnating, how the world could have been saved? The true Guru followers remain imbued with the divine knowledge and they get rid of the darkness of the worldly love.

Now look at the following verses on 317, SGGS:

ਬ੍ਰਹਮੁ ਬੀਚਾਰੁ ਨਾਨਕੁ ਆਖਿ ਸੁਣਾਵੈ ॥

ਜਿ ਵਿਣੁ ਸਤਿਗੁਰ ਕੇ ਮਨੁ ਮੰਨੇ ਕੰਮੁ ਕਰਾਏ ਸੋ ਜੰਤੁ ਮਹਾ ਦੁਖੁ ਪਾਵੈ ॥੨॥

Barahm bīcẖār Nānak ākẖ suṇāvai.

Jė viṇ saṯgur ke man manne kamm karā▫e so janṯ mahā ḏukẖ pāvai. ||2||

In essence: Nanak utters the divine thought: that person who causes others to perform deeds not acceptable to the Satiguru suffers greatly.

Now please note down the meaning of “Brahm Vichar” given by the interpreters of Freed Kote WalaTeeka:

ਸ੍ਰੀ ਗੁਰੂ ਜੀ ਕਹਤੇ ਹੈਂ (ਬ੍ਰਹਮ) ਬੇਦ ਕਾ ਵੀਚਾਰ ਹਮ ਮੁਖ ਸੇ ਸੁਨਾਵਤੇ ਹੈਂ ਜੋ ਸਤਿਗੁਰੋਂ ਕੇ ਮਨ ਮੈ ਮੰਨੇ ਬਿਨਾਂ ਵਾ ਸਤਗੁਰੋਂ ਕੇ ਮਨ ਮੰਨੈ ਬਿਨਾ ਕਰਾਵਤਾ ਹੈ ਸੋ ਜੀਵ ਕਪਟ ਕਾ ਫਲ ਦੁਖ ਹੀ ਪਾਵੇਗਾ ੨॥

Translation: Guru ji is expressing the (Braham) thought of the Veda: one who acts without convincing the mind of the Satiguru will obtain the fruit of deception.

Where in the entire Sri Guru Granth Sahib, it is said that the Vedas are Brahm – Gyan? If that is true, why does the Gurbani say that the Vedas promote the three modes of Maya too (128 SGGS, Mehla 3)? First Nanak says that it is the Guru, who does express the inexpressible (see 228, SGGS, Mehla 1).

Now see how clearly these gentlemen want the future Sikhs to remain stuck to that quagmire from which the Guru took them out

On 148, SGGS

ਸਲੋਕੁ ਮਹਲਾ ੨ ॥

ਮੰਤ੍ਰੀ ਹੋਇ ਅਠੂਹਿਆ ਨਾਗੀ ਲਗੈ ਜਾਇ ॥

ਆਪਣ ਹਥੀ ਆਪਣੈ ਦੇ ਕੂਚਾ ਆਪੇ ਲਾਇ ॥

ਹੁਕਮੁ ਪਇਆ ਧੁਰਿ ਖਸਮ ਕਾ ਅਤੀ ਹੂ ਧਕਾ ਖਾਇ ॥

ਗੁਰਮੁਖ ਸਿਉ ਮਨਮੁਖੁ ਅੜੈ ਡੁਬੈ ਹਕਿ ਨਿਆਇ ॥

ਦੁਹਾ ਸਿਰਿਆ ਆਪੇ ਖਸਮੁ ਵੇਖੈ ਕਰਿ ਵਿਉਪਾਇ ॥

ਨਾਨਕ ਏਵੈ ਜਾਣੀਐ ਸਭ ਕਿਛੁ ਤਿਸਹਿ ਰਜਾਇ ॥੧॥

Salok mėhlā 2. Manṯrī ho▫e aṯẖūhi▫ā nāgī lagai jā▫e.

Āpaṇ hathī āpṇai ḏe kūcẖā āpe lā▫e.

Hukam pa▫i▫ā ḏẖur kẖasam kā aṯī hū ḏẖakā kẖā▫e.

Gurmukẖ si▫o manmukẖ aṛai dubai hak ni▫ā▫e.

Ḏuhā siri▫ā āpe kẖasam vekẖai kar vi▫upā▫e.

Nānak evai jāṇī▫ai sabẖ kicẖẖ ṯisėh rajā▫e. ||1||

Slok of Second Nanak:

In essence: If a person, who is charmer of scorpions, tries to handle serpents, he gets burned his own hand. As per the Master’s ordinance, such a person lives dishonored life (because of that foolishness). In the same way, a mind-slave who argues with a Guru follower gets drowned in the worldly ocean as per His eternal justice. Akalpurakh watches both sides to make a decision. Nanak says: one should believe that everything happens according to that Master’s Will.

In Freed Kote Wala Teeka, the interpreters unnecessarily refer to the Shastras while interpreting the third verse; here is his version of interpretation:

ਹੁਕਮੁ ਪਇਆ ਧੁਰਿ ਖਸਮ ਕਾ ਅਤੀ ਹੂ ਧਕਾ ਖਾਇ

Hukam pa▫i▫ā ḏẖur kẖasam kā aṯī hū ḏẖakā kẖā▫e.

(ਧੁਰਿ) ਆਦ ਸੇ ਖਸਮ ਕਾ ਹੁਕਮ ਸਾਸਤ੍ਰੋਂ ਮੈਂ ਐਸੇ ਪੜਾ ਹੂਆ ਹੈ ਜੋ (ਅਤੀ ਹੂੰ) ਅਤ ਉਠਾਤਾ ਹੈ ਸੋ ਧੱਕਾ ਖਾਇ ਜਾਵੇ ਹੈ॥ ਭਾਵ ਏਹਿ ਕਿ ਵਹੁ ਅਪਨੇ ਅਸਥਾਨ ਸੇ ਭ੍ਰਿਸ੍ਟ ਹੋ ਜਾਤਾ ਹੈ

Translation: As per the preordained Ordinance of the Master, written in the Shastra, one, who acts badly in extreme way, suffers; means he is uprooted from his place.

When the Guru is only defining the preordained Ordinance not anything written in the Shastras, then why Shastras are referred here? We must remain focused on what the Guru says.

Let us see another example of these gentlemen’s same attitude on 148, verse 5:

ਪਉੜੀ ॥ ਨਾਰੀ ਪੁਰਖ ਪਿਆਰੁ ਪ੍ਰੇਮਿ ਸੀਗਾਰੀਆ ॥ ਕਰਨਿ ਭਗਤਿ ਦਿਨੁ ਰਾਤਿ ਨ ਰਹਨੀ ਵਾਰੀਆ ॥

ਮਹਲਾ ਮੰਝਿ ਨਿਵਾਸੁ ਸਬਦਿ ਸਵਾਰੀਆ ॥ ਸਚੁ ਕਹਨਿ ਅਰਦਾਸਿ ਸੇ ਵੇਚਾਰੀਆ ॥

ਸੋਹਨਿ ਖਸਮੈ ਪਾਸਿ ਹੁਕਮਿ ਸਿਧਾਰੀਆ ॥ ਸਖੀ ਕਹਨਿ ਅਰਦਾਸਿ ਮਨਹੁ ਪਿਆਰੀਆ ॥

ਬਿਨੁ ਨਾਵੈ ਧ੍ਰਿਗੁ ਵਾਸੁ ਫਿਟੁ ਸੁ ਜੀਵਿਆ ॥ ਸਬਦਿ ਸਵਾਰੀਆਸੁ ਅੰਮ੍ਰਿਤੁ ਪੀਵਿਆ ॥੨੨॥

Pa▫oṛī. Nārī purakẖ pi▫ār parem sīgārī▫ā. Karan bẖagaṯ ḏin rāṯ na rahnī vārī▫ā.

Mėhlā manjẖ nivās sabaḏ savārī▫ā. Sacẖ kahan arḏās se vecẖārī▫ā.

Sohan kẖasmai pās hukam siḏẖārī▫ā. Sakẖī kahan arḏās manhu pi▫ārī▫ā.

Bin nāvai ḏẖarig vās fit so jīvi▫ā. Sabaḏ savārī▫ās amriṯ pīvi▫ā. ||22||

Stanza:

In essence: The brides love their Spouse Prabh and get decorated in His love; they perform devotional services to Prabh – spouse all the time; restraining cannot stop them. Reformed by the Guru Shabada, they live with Prabh – Spouse. Being humble, they pray to Akalpurakh to be with Him. They look beautiful with their Master, because they remain tuned to His ordinance. They love Him heartily and pray only to Him. Accursed are the lives of those ones, who live without Prabh’s name. The bride, whom Akalpurakh reforms through the Guru Shabada, quaffs Naam – nectar.

The interpreters of Freedikote Wala Teeka again refer to the Simiritis in verse number 5 unnecessarily; actually, here the Guru talks about obeying His Ordinance and becoming better that way.

Here it the verse number 5:

ਸੋਹਨਿ ਖਸਮੈ ਪਾਸਿ ਹੁਕਮਿ ਸਿਧਾਰੀਆ ॥

Sohan kẖasmai pās hukam siḏẖārī▫ā.

In essence: They look beautiful with their Master, because they remain tuned to His ordinance.

But, Freed Kote Wala Teeka interpreters write:

ਜੋ ਸ੍ਰੁਤੀ ਸਿੰਮ੍ਰਤੀ ਕੀ ਆਗ੍ਯਾ ਕੋ ਮਾਨ ਕਰ (ਸਿਧਾਰੀਆ) ਪਹੁੰਚੀਆਂ ਹੈਂ ਸੋ ਵਾਹਗੁਰੂ ਕੇ ਪਾਸ ਸੋਭਤੀਆਂ ਹੈਂ

Translation: Those who reached to Wahiguru by obeying the Simiritis look beauteous.

Why should a Sikh follow any Simiriti? Actually by reading the Simiritis one can go far away from the Creator.

The Guru is saying that by the reading of the Vedas, the Simiritis and other religious books, one cannot realize the Creator, but Freed Kote Wala Teeka interpreters don’t give up forcing their views in there; another example on 747, SGGS:

ਬੇਦ ਕਤੇਬ ਸਿਮ੍ਰਿਤਿ ਸਭਿ ਸਾਸਤ ਇਨ੍ਹ੍ਹ ਪੜਿਆ ਮੁਕਤਿ ਨ ਹੋਈ ॥

ਏਕੁ ਅਖਰੁ ਜੋ ਗੁਰਮੁਖਿ ਜਾਪੈ ਤਿਸ ਕੀ ਨਿਰਮਲ ਸੋਈ ॥੩॥

Beḏ kaṯeb simriṯ sabẖ sāsaṯ inĥ paṛi▫ā mukaṯ na ho▫ī.

Ėk akẖar jo gurmukẖ jāpai ṯis kī nirmal so▫ī. ||3||

In essence: By reading the Vedas, other religious books (Quraan and Bible), the Shastras, and the Simiritis, one cannot get liberated; however, one, who remembers Prabh as per the Guru’s instructions, obtains pure glory and reputation.

The interpreters of Freed Kote Wala Teeka write:

ਬੇਦ ਕਤੇਬ ਸਿੰਮ੍ਰਿਤੀਆਂ ਔ ਸਾਸਤ੍ਰ ਏਹ ਸਭ ਪੜਨੇ ਸੇ ਮੁਕ?ੀ ਨਹੀਂ ਹੋਤੀ ਜੇ ਗੁਰੋਂ ਦ੍ਵਾਰਾ ਇਨਕਾ ਸਿਧਾਂਤ ਰੂਪ ਜੋ ਏਕ ਅਖਰ ਪ੍ਰਮਾਤਮਾਂ ਹੈ ਤਿਸ ਕੋ ਸੋ (ਜਾਪੈ) ਜਾਣੈ ਤਿਸ ਕੀ ਨਿਰਮਲ (ਸੋਈ) ਸੋਭਾ ਹੋਤੀ ਹੈ॥੩

Translation: by reading the Vedas, the Katebas, the Simritis and the shastras, liberation is not obtained; through the Guru, if a person knows the principle about “One letter Prabh, expressed in these (ਇਨਕਾ) books, then he gets pure glory.

The Guru doesn’t refer to any principle expressed in the Vedas or the Simiritis;

On 753, SGGS, there is no reference to any scriptures, but the Freed Koti Wala Teeka interpreters don’t let go away their firm belief in the Hindu Scriptures:

ਦੇਹੀ ਭਸਮ ਰੁਲਾਇ ਨ ਜਾਪੀ ਕਹ ਗਇਆ ॥

ਆਪੇ ਰਹਿਆ ਸਮਾਇ ਸੋ ਵਿਸਮਾਦੁ ਭਇਆ ॥੬॥

Ḏehī bẖasam rulā▫e na jāpī kah ga▫i▫ā.

Āpe rahi▫ā samā▫e so vismāḏ bẖa▫i▫ā. ||6||

In essence: The soul departs leaving its body behind to become dust and it is not understood where it goes. Wondrous thing is this that Akalpurakh remains permeating.

Please read what they say:

ਦੇਹੀ ਭਸਮ ਮੈਂ ਰੁਲਾਈਤੀ ਹੈ ਫੇਰ ਨਹੀਂ ਜਾਣੀਤਾ ਜੋ ਜੀਵ ਕਹਾਂ ਗਯਾ ਹੈ ਤੂੰ ਆਪ ਹੀ ਅਕਾਸ ਵਤ ਸਮਾਇ ਰਹਾ ਹੈਂ ਔਰ ਆਪ ਹੀ ਅਸਚਰਜ ਰੂਪ ਹੋ ਰਹਾ ਹੈਂ ਜਿਸਕੋ ਬੇਦ ਭੀ ਨੇਤ ੨ ਕਹਤੇ ਥਕਤ ਹੋ ਰਹੇ ਹੈਂ॥੬॥

Translation: The body is rolled in the dust and it is not known where the soul goes, but you (Prabh) are permeating the sky and displaying your amazing form about which the Vedas are getting weary of uttering “net net”.

Where a reference to “Net Net” of the Vedas is given in the above verses?

On 1049/1050, SGGS, Third Nanak starts guiding the followers to ignore studying the Vedas, the interpreters of Freed Kote Wala Teeka, advocates the Vedas,

ਬ੍ਰਹਮਾ ਬਿਸਨੁ ਮਹੇਸੁ ਵੀਚਾਰੀ ॥

ਤ੍ਰੈ ਗੁਣ ਬਧਕ ਮੁਕਤਿ ਨਿਰਾਰੀ ॥

ਗੁਰਮੁਖਿ ਗਿਆਨੁ ਏਕੋ ਹੈ ਜਾਤਾ ਅਨਦਿਨੁ ਨਾਮੁ ਰਵੀਜੈ ਹੇ ॥੧੩॥

Barahmā bisan mahes vīcẖārī.

Ŧarai guṇ baḏẖak mukaṯ nirārī.

Gurmukẖ gi▫ān eko hai jāṯā an▫ḏin nām ravījai he. ||13||

In essence: Ponder over; it can be Brahma, Vishnu and Shiva, If they are bound in the three qualities of Maya, liberation remains away from them; however, through the Guru’s divine teachings, the one Creator is understood; Naam should be remembered day and night

The interpreters of Freed Kote Wala Teeka write:

ਬ੍ਰਹਮਾਂ ਬਿਸਨ ਸਿਵ ਹੋਰ ਭੀ ਜੋ ਬਿਚਾਰਵਾਂਨ ਹੈਂ ਸੋ ਏਹੀ ਕਹਤੇ ਹੈਂ ਜੋ ਤੀਨ ਗੁਣੋਂ ਕਰ ਜੀਵ (ਬਧਕ) ਹਿੰਸਕ ਹੋ ਰਹੇ ਹੈਂ ਤਿਨਾਂ ਤੇ ਮੁਕਤੀ ਨਿਆਰੀ ਰਹਿ ਗਈ ਹੈ॥

Translation: Brahma, Vishnu, Shiva and other people of knowledge say only this: because of the three qualities of Maya, the mortals get bound and turn violent and their liberation is left unattained.

Now they want the Gurbani lovers to keep Brahma, Vishnu, and Shiva among divine guides, but the question is, who is ਬਧਕ in the the above verses? The Guru names them and they are ਬ੍ਰਹਮਾ ਬਿਸਨੁ ਮਹੇਸੁ ; simply the Guru is saying opposite to these interpreters.

Next Verses

ਬੇਦ ਪੜਹਿ ਹਰਿ ਨਾਮੁ ਨ ਬੂਝਹਿ ॥

ਮਾਇਆ ਕਾਰਣਿ ਪੜਿ ਪੜਿ ਲੂਝਹਿ ॥

ਅੰਤਰਿ ਮੈਲੁ ਅਗਿਆਨੀ ਅੰਧਾ ਕਿਉ ਕਰਿ ਦੁਤਰੁ ਤਰੀਜੈ ਹੇ ॥੧੪॥

Beḏ paṛėh har nām na būjẖėh.

Mā▫i▫ā kāraṇ paṛ paṛ lūjẖėh.

Anṯar mail agi▫ānī anḏẖā ki▫o kar ḏuṯar ṯarījai he. ||14||

In essence: They read the Vedas but do not understand Har’s Naam. They simply argue for the sake of Maya; when instead of the knowledge of Prabh joti, the filth of Maya exists within, how the dreadful ocean can be ferried across?

Now let us see what they say on the Guru’s following statements:

ਬੇਦ ਬਾਦ ਸਭਿ ਆਖਿ ਵਖਾਣਹਿ ॥

ਨ ਅੰਤਰੁ ਭੀਜੈ ਨ ਸਬਦੁ ਪਛਾਣਹਿ ॥

ਪੁੰਨੁ ਪਾਪੁ ਸਭੁ ਬੇਦਿ ਦ੍ਰਿੜਾਇਆ ਗੁਰਮੁਖਿ ਅੰਮ੍ਰਿਤੁ ਪੀਜੈ ਹੇ ॥੧੫॥

Beḏ bāḏ sabẖ ākẖ vakāṇėh.

Na anṯar bẖījai na sabaḏ pacẖẖāṇėh.

Punn pāp sabẖ beḏ driṛ▫ā▫i▫ā gurmukẖ amriṯ pījai he. ||15||

In essence: They are all simply into the debates of Vedas through which they express their knowledge; however, they don’t develop any interest in the Guru shabda and don’t realize Naam. The Vedas implant in others what are the sins and what are the virtues, but through the Guru, immortalizing Naam is tasted.

Above, the Guru openly rejects the need of the Vedas, but the interpreters of Freed Kote Wala write:

ਪੁੰਨ ਤਥਾ ਪਾਪ ਸਭ ਬੇਦ ਨੇ ਦ੍ਰਿੜ ਕਰਾਯਾ ਹੈ ਪਰੰਤੂ ਗੁਰਮੁਖ ਬਿਧ ਨਿਛੇਧ ਕੋ ਤਿਆਗ ਕਰਕੇ ਤਿਸ ਕੇ ਸਿਧਾਂਤ ਅੰਮ੍ਰਤ ਕੋ ਪੀਵਤੇ ਹੈਂ॥੧੫

Translation: Virtue and sins all are clearly explained by the Veda, but the Guru followers, abandoning it, quaff the nectar of its (ਤਿਸ ਕੇ =ਬੇਦ) principle.

What is that nectarous principle? Its answer lies in the word “ਤਿਸ ਕੇ” means “of Veda”

They have no interest what the Guru says and they want to promote the principle expressed in the Vedas.

Now let see direct advice offered by Second Nanak on 1243, SGGS

ਸਲੋਕ ਮਃ ੨ ॥ ਕਥਾ ਕਹਾਣੀ ਬੇਦੀ. ਆਣੀ ਪਾਪੁ ਪੁੰਨੁ ਬੀਚਾਰੁ ॥

ਦੇ ਦੇ ਲੈਣਾ ਲੈ ਲੈ ਦੇਣਾ ਨਰਕਿ ਸੁਰਗਿ ਅਵਤਾਰ ॥

Salok mėhlā 2. Kathā kahāṇī beḏīŉ āṇī pāp punn bīcẖār.

Ḏe ḏe laiṇā lai lai ḏeṇā narak surag avṯār.

Slok of Second Nanak:

In essence: The teachings of the Vedas reflect on what a sin is and what a virtue is. It is told in there that what one gives here takes in the next life; thus, they take birth to be in hell and heaven.

ਉਤਮ ਮਧਿਮ ਜਾਤੀਂ ਜਿਨਸੀ ਭਰਮਿ ਭਵੈ ਸੰਸਾਰੁ ॥

Uṯam maḏẖim jāṯīŉ jinsī bẖaram bẖavai sansār.

(Consequently) The world wanders in the doubt of high and low caste.

Comparing with the Vedas, the Guru talks about what the Gurbani says in this regard:

ਅੰਮ੍ਰਿਤ ਬਾਣੀ ਤਤੁ ਵਖਾਣੀ ਗਿਆਨ ਧਿਆਨ ਵਿਚਿ ਆਈ ॥

ਗੁਰਮੁਖਿ ਆਖੀ ਗੁਰਮੁਖਿ ਜਾਤੀ ਸੁਰਤੀ. ਕਰਮਿ ਧਿਆਈ ॥

Amriṯ baṇī ṯaṯ vakẖāṇī gi▫ān ḏẖi▫ān vicẖ ā▫ī.

Gurmukẖ ākẖī gurmukẖ jāṯī surṯīŉ karam ḏẖi▫ā▫ī.

The Guru’s nectarous bani expresses all about the origin, Akalpurakh; it has come because of the divine knowledge obtained through Akalpurakh’s meditation. The Guru has uttered it by realizing it and the followers have contemplated it with Prabh’s grace.

This is what a Sikh believes in.

ਹੁਕਮੁ ਸਾਜਿ ਹੁਕਮੈ ਵਿਚਿ ਰਖੈ ਹੁਕਮੈ ਅੰਦਰਿ ਵੇਖੈ ॥

ਨਾਨਕ ਅਗਹੁ ਹਉਮੈ ਤੁਟੈ ਤਾਂ ਕੋ ਲਿਖੀਐ ਲੇਖੈ ॥੧॥

Hukam sāj hukmai vicẖ rakẖai hukmai anḏar vekẖai.

Nānak agahu ha▫umai ṯutai ṯāŉ ko likī▫ai lekẖai. ||1||

(as per the Gurbani) As per His Will, Prabh fashions the creation, keeps it under His Ordinance, and takes care of it. . Oh Nanak! If first the conceit of the follower is eradicated, he then becomes acceptable to Prabh.

Now look at all the verses together and see how the interpreters of Freed Kote Wala Teeka twist meaning to promote the Vedas even when the Guru takes his followers away from the Vedas to attach them to the Guru’s divine knowledge: they write:

(ਕਥਾ) ਵਡੇ ਪਰਸੰਗ (ਕਹਾਣੀ) ਛੋਟੇ ਪਰਸੰਗ ਬੇਦੋਂ ਨੇ ਸੰਸਾਰ ਮੈਂ (ਆਣੀ) ਪਰਗਟ ਕੀ ਹੈ ਔਰ ਤਿਨੋਂ ਮੈਂ ਪਾਪ ਪੰੁਨ ਕਾ ਵੀਚਾਰ ਹੈ॥ਦੇ ਦੇ ਕਰ ਅਬ ਲੈਣਾ ਕਰਤਾ ਹੈ ਅਰ ਲੈ ਲੈ ਆਗੇ ਵਾਸਤੇ ਫੇਰ ਦੇਣਾ ਕਰਤਾ ਅਰਥਾਤ ਪੰੁਨ ਕਰਤਾ ਹੈ ਤਿਨ ਕਰਮੋਂ ਕਰਕੇ ਸਵਰਗ ਨਰਕ ਮੈਂ ਜਾਤਾ ਹੈ ਉਤਮ ਔਰ ਮਧਮ ਨੀਚ ਜਾਤੀਆਂ ਔਰ ਜਿਨਸੀ ਪਸੁ ਪੰਛੀ ਆਦਿਕੋਂ ਮੈਂ ਪ੍ਰਾਪਤਿ ਹੋਤੇ ਹੈਂ ਔਰ ਭਰਮ ਕਰ ਜੀਵ ਸੰਸਾਰ ਮੈਂ ਭ੍ਰਮਤੇ ਹੈਂ॥ਅੰਮ੍ਰਿਤ ਕਾ ਸਾਰ ਰੂਪ ਨਾਮ ਰੂਪ ਬਾਣੀ ਬੇਦ ਨੇ ਵਖਾਣੀ ਹੈ ਗਿਆਨ ਧਿਆਨ ਕੀ ਕਿਰਿਆ ਨਾਮ ਕੇ ਬੀਚ ਹੀ ਆ ਗਈ ਹੈ ਭਾਵ ਚਿਤਕੀ ਇਕਾਗਰਤਾ ਔਰ ਸਰੂਪ ਕੀ ਪ੍ਰਾਪਤੀ ਨਾਮ ਕੇ ਜਾਪ ਕਰ ਹੋਤੀ ਹੈ॥ ਗੁਰਮੁਖਿ) ਗਿਆਨਵਾਨੋਂ ਨੇ ਤਤ੍ਵ ਰੂਪ ਬਾਣੀ ਕਥਨ ਕਰੀ ਹੈ ਔਰ (ਗੁਰਮੁਖਿ) ਜਗਿਆਸੂਓਂ ਨੇ ਜਾਣੀ ਹੈ (ਸੁਰਤੀ) ਬੇਦੋ ਕਤਿ ਬਾਣੀ ਉਤਮ ਕਰਮੀਓਂ ਨੇ ਧਿਆਈ ਹੈ॥ਹੁਕਮ ਮੈਂ ਸ੍ਰਿਸ਼ਟੀ ਕੋ ਸਾਜ ਕਰ ਹੁਕਮ ਮੈਂ ਇਸਥਿਤ ਕਰ ਰਖੇ ਹੈਂ ਹੁਕਮ ਕੇ ਅੰਦਰ (ਵੇਖੈ) ਭਾਵ ਸਭ ਕੀ ਪਾਲਣਾ ਕਰਤਾ ਹੈ ਸ੍ਰੀ ਗੁਰੂ ਜੀ ਕਹਿਤੇ ਹੈਂ ਜੇਕਰ ਜੀਵ ਕੀ (ਅਗਹੁ) ਮਰਣ ਕਾਲ ਤੇ ਪਹਿਲੇ ਹੰਤਾ ਮਮਤਾ ਟੂਟਿ ਜਾਵੈ ਵਾ ਜੋ ਹੰਤਾ ਮਮਤਾ ਕਾ ਪੜਦਾ ਅਗੇ ਆਇਆ ਹੂਆ ਹੈ ਸੋ ਜਬ ਟੂਟ ਜਾਵੇ ਤੌ ਤਿਸ ਪੁਰਸ਼ ਕੋ ਲੇਖੇ ਮੈਂ ਲਿਖੀਤਾ ਹੈ ਭਾਵ ਤਿਸ ਕਾ ਜਨਮ ਸਫਲਾ ਹੋਤਾ ਹੈ

Translation: The Vedas have revealed small and big contexts (of the story) in the world in which all the sins and virtues are reflected on. First by giving in the past, one takes, and after giving now, one will be taking for the next (hereafter); means one does virtuous deeds and goes to hell or heaven; one attains high castes or low castes; one becomes animal and birds and wanders this way in the world. The “bani” about Naam – nectar is expressed by the Vedas. The acts of meditation and the divine knowledge have come in Naam; means the concentration of the mind and Akalpurakh’s achievement are attained through Naam. The divine seekers have uttered the bani and the true followers have learned it and they have contemplated the bani through the Vedas (ਬੇਦੋ ਕਤਿ). Akalpurakh creates the creation and takes care of it as per His ordinance. The Guru says that if a mortal’s attachment and instinct of violence is finished before death, then the curtain of attachment and vloilence, which has come before him, is torn; if both, attachment and violence, are eliminated, then that person’s success is taken in writing means his life becomes successfiul.

Except “through meditation and the divine knowledge Naam is realized”, nothing what these interpreters are interpreting is correct

Kindly go through the following verses of First Nanak through which the Guru advises his followers to get imbued with Naam without bothering about other prevailed religious ways and scriptures; after reading that, we should reject such “Hinduism” enveloped in “very smart language”; the verses are on 1008, SGGS:

ਬੇਦ ਪੁਰਾਣ ਕਥੇ ਸੁਣੇ ਹਾਰੇ ਮੁਨੀ ਅਨੇਕਾ ॥

ਅਠਸਠਿ ਤੀਰਥ ਬਹੁ ਘਣਾ ਭ੍ਰਮਿ ਥਾਕੇ ਭੇਖਾ ॥

ਸਾਚੋ ਸਾਹਿਬੁ ਨਿਰਮਲੋ ਮਨਿ ਮਾਨੈ ਏਕਾ ॥੧॥

Beḏ purāṇ kathe suṇe hāre munī anekā.

Aṯẖsaṯẖ ṯirath baho gẖaṇā bẖaram thāke bẖekẖā.

Sācẖo sāhib nirmalo man mānai ekā. ||1||

In essence: Numerous sages got weary of addressing on the Vedas and the Puranas; numerous people got weary of wandering on pilgrimages places in various robes; however, that eternal Master is convinced with the purity of the mind.

ਤੂ ਅਜਰਾਵਰੁ ਅਮਰੁ ਤੂ ਸਭ ਚਾਲਣਹਾਰੀ ॥

ਨਾਮੁ ਰਸਾਇਣੁ ਭਾਇ ਲੈ ਪਰਹਰਿ ਦੁਖੁ ਭਾਰੀ ॥੧॥ ਰਹਾਉ ॥

Ŧū ajrāvar amar ṯū sabẖ cẖālaṇhārī.

Nām rasā▫iṇ bẖā▫e lai parhar ḏukẖ bẖārī. ||1|| rahā▫o.

Oh Prabh! Only you are eternal and beyond age; otherwise, all others are transitory. Your Naam is a source of essences; a person who utters your Naam in love gets rid of great pains. Pause.

Today, sitting in the Gurdawaras, those who relate the Gurbani – meanings to the stories of Hindu – devtas and scriptures, are product of the interpreters of Freed Kote Wala Teeka.

I have just given a few examples, but the interpreters of Freed Kote wala Teeka have littered their interpretation with uncalled – for promotion of the Vedas, the Shastras and the Hindus’ Devtas like Lord Krishna, Vishnu and Shiva and so on. Their intention is to take the future Sikhs back to Hindu-fold by advising them not only to read what the Gurus said but also keep sticking to the old way of worshiping the devtas and idols as per the Shastras, because the Guru also refers to them. Because the Guru refers to them, it doesn’t mean the Guru asks his Sikhs to follow them; actually the Guru refers to such scriptures to realize his followers that nothing is as important as Naam; he further states that those established devtass were only kings promoted as devtas (423, SGGS) and they were also enveloped in the Maya pursuits like the common people; however, such clever interpreters’ tactical approach worked in the past and it is working now.

In the Gurdawars, why “Artee” is done? Why the worshiping of false Guru – pictures has started in many Sikhs’ homes? Is it different than worshipping of an idol? This is a result of the conspiracy to kill Sikhi slowly. If a community’s psyche is filled with superstitions, it can never enjoy the fruit of reasoning. Why “the artee” done in the Gurdawaras is not stopped? Answer is this that First Nanak’s given reasoning is taken over by superstitions about pleasing Akalpurakh like idols – pleasing. First Nanak says on 13 SGGS “the Artee” is not needed for the Creator as it is already going on naturally; therefore, a prayer should be offered to get imbued with Naam; if still one feels nostalgia for “Artee”, one can simply sing First Nanak’s shabda on Artee instead of bringing a plate with lamps and incense in it. If we don’t change as our Guru says, then how we can say we have a Guru? If the follower fails to purify his or her mind through the Gurbani, whatever he or she does in the name of Sikhi, falls short of becoming worthy of the Guru. Why instead of following the Guru, a competition of rituals is going on? Doubtless, it is all the result of the conspiracy of fanatic – Hindu mentality that determined long time ago to kill Sikhi a slow death.

Regardless to what group or organization the Sikhs believe in today, they should get rid of this “conspiracy in action” together and follow strictly “Sri Guru Nanak Gobind Singh’s faith” expressed in detail in Sri Guru Granth Sahib; it is the faith that blesses its followers with ultimate freedom if they reject everything but the Gurbani. I am not targeting anyone special, but I am simply sharing with you how slowly these rituals and rites have crept in a routine done at our religious places. Don’t you, my sisters and brothers, see one day these baseless rituals and rites will become evidence that we are not different than the Hindus?

Humbly

G Singh

Books referred and recommended

The Sikh religion by Max Arthur Macauliffe
The Sikhs in History by Sangat Singh
Sikh History (Part 1, 11 &111) by Dr Harjinder Singh Dalgeer
Sehje Rachyo Khalsa by Prof Harinder Singh Mehboob (In Punjabi; it is a brilliant thesis, but in chapter “Jafarnama” page 499 to 608, he becomes apologist for Mughal rulers for their pursuit of divinity and fails to prove it)
Aad Beerh Bare by Dr Sahib Singh (In Punjabi)
Sikh Itihaas De Some by Gyani Sohan Singh Seetal (In Punjabi)
Sikh History from Persian Sources: Edited by J S Grewal & Ifran Habib
Guru Kian Sakhian by Bhai Saroop Singh Kaushik ( In Punjabi. Very helpful to know about the Guru period and after; however, a careful reader can smell a lot of “hear say” stories added in it.)

The Group Mentality And “Sikhi”

By G.Singh in GURBANI ARTICLES

The Gurbani forbids the Sikhs to mortgage their sense of fairness to their group alliances; however, the group mentality commands many of the Sikhs’ general behavior; on many Sikh sites, it is not the fairness that is important but the importance of the group that runs the site. This very practice is seen in the Gurdwaras built in foreign countries as well in the local Gurdwaras in India; if one group takes over the control of a Gurdwara, another group builds another Gurdwara. It is not the Gurbani that guides them but their group – alliance and they always beat the drums of Sikhi. The group mentality not only advocates discrimination, but also it encourages the mind to fall for corrupt pursuits. Long time ago, Fourth Nanak addressed this issue, but the Sikhs have been turning a deaf ear to the Guru. Many Sikh groups still love the caste system trashed repeatedly in the Gurbani. What is going on? The answer is very simple: the Sikhs love more living culture than following the Gurbani – guidance. Millions of Sikhs go to Darbar Sahib and other highly advertised Gurdwaras; however, they return without learning a bit; many times they read the Gurbani without caring what the Gurbani says. Most of them love to do rituals, because it is easy to do a ritual; they don’t care what the Gurbani demands from them. It is nothing but a hypocritical way of living. The group mentality literally kills the seeker. First Nanak questioned the hypocritical behavior of the Pundits and the Qaazi, and if we look at the lives of the Sikh – preachers today, they resemble with the same kinds of Pundits and Qaazis whose hypocrisy First Nanak questioned. The Gurbani demands the Sikhs to rise above group mentality and to live in this big family of the Creator. In our own families, we feel opposition, but we don’t sever our relations totally; in the same way, in the Creator’s big family, there is negativity; nonetheless, there are ways out to negate it; never ever, as per the Gurbani, the fairness should be lost. The group mentality is very dangerous for a Sikh for his or her spiritual progression. The following shabda of Fourth Nanak on 366, SGGS, advises us to remain very fair by making alliance only with our Creator who has blessed us with so much in many ways.

ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥

Ik▫oaŉkār saṯgur parsāḏ.

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

ਰਾਗੁ ਆਸਾ ਘਰੁ ੨ ਮਹਲਾ ੪ ॥

Rāg āsā gẖar 2 mėhlā 4.

Raag Asa, the Bani of Fourth Nanak, house second.

ਕਿਸ ਹੀ ਧੜਾ ਕੀਆ ਮਿਤ੍ਰ ਸੁਤ ਨਾਲਿ ਭਾਈ ॥

ਕਿਸ ਹੀ ਧੜਾ ਕੀਆ ਕੁੜਮ ਸਕੇ ਨਾਲਿ ਜਵਾਈ ॥

ਕਿਸ ਹੀ ਧੜਾ ਕੀਆ ਸਿਕਦਾਰ ਚਉਧਰੀ ਨਾਲਿ ਆਪਣੈ ਸੁਆਈ ॥

ਹਮਾਰਾ ਧੜਾ ਹਰਿ ਰਹਿਆ ਸਮਾਈ ॥੧॥

Kis hī ḏẖaṛā kī▫ā miṯar suṯ nāl bẖā▫ī.

Kis hī ḏẖaṛā kī▫ā kuṛam sake nāl javā▫ī.

Kis hī ḏẖaṛā kī▫ā sikḏār cẖa▫uḏẖrī nāl āpṇai su▫ā▫ī.

Hamārā ḏẖaṛā har rahi▫ā samā▫ī. ||1||

In essence: Some people make special alliance with their friends, sons and brothers, the father of the groom or bride and with sons- in – law; some join in a faction of their chiefs and head-men because of their motives. My association is only with that Har, who pervades all over.

In the above verses, it is clearly expressed how people get into groups; our habit of forming groups doesn’t really help us in obtaining peace through the Guru – path. The Guru path goal is high, but we behave very lowly.

ਹਮ ਹਰਿ ਸਿਉ ਧੜਾ ਕੀਆ ਮੇਰੀ ਹਰਿ ਟੇਕ ॥

ਮੈ ਹਰਿ ਬਿਨੁ ਪਖੁ ਧੜਾ ਅਵਰੁ ਨ ਕੋਈ ਹਉ ਹਰਿ ਗੁਣ ਗਾਵਾ ਅਸੰਖ ਅਨੇਕ ॥੧॥ ਰਹਾਉ ॥

Ham har si▫o ḏẖaṛā kī▫ā merī har tek.

Mai har bin pakẖ ḏẖaṛā avar na ko▫ī ha▫o har guṇ gāvā asaŉkẖ anek. ||1|| rahā▫o.

My association is with Har, who is my support; except Har, I have no party or faction, and I sing Har’s innumerable virtues. Pause

The Guru advises the followers to build a strong alliance with the Creator ignoring smaller groups. The group forming boosts the biased behavior that robs the mortals off good qualities and fairness.

ਜਿਨ੍ਹ੍ਹ ਸਿਉ ਧੜੇ ਕਰਹਿ ਸੇ ਜਾਹਿ ॥

ਝੂਠੁ ਧੜੇ ਕਰਿ ਪਛੋਤਾਹਿ ॥

ਥਿਰੁ ਨ ਰਹਹਿ ਮਨਿ ਖੋਟੁ ਕਮਾਹਿ ॥

ਹਮ ਹਰਿ ਸਿਉ ਧੜਾ ਕੀਆ ਜਿਸ ਕਾ ਕੋਈ ਸਮਰਥੁ ਨਾਹਿ ॥੨॥

Jinĥ si▫o ḏẖaṛe karahi se jāhi.

Jẖūṯẖ ḏẖaṛe kar pacẖẖoṯāhi.

Thir na rahėh man kẖot kamāhi.

Ham har si▫o ḏẖaṛā kī▫ā jis kā ko▫ī samrath nāhi. ||2||

Those with whom we form a party depart from here. Having such kind of temporary partisan thinking brings repentance later on. This way, one practices falsehood and fails to still the mind. I have formed a party with Har; none is equal to Har’s power.

The entire Shabada is about leveling the group mentality by keeping an association with Akalpurakh who has created this world. If the world doesn’t suit us, still it is His creation. If we cannot respect His creation, how can we respect Him? I must say here that while defending ourselves and the innocents in apparent dangerous situations, the group we form to succeed in a virtuous life has nothing to do with what Guru is referring in this Shabada. The Guru is addressing the group behavior that divides people, hurts harmonious atmosphere and negates fairness. It is a matter of understanding that Akalpurakh has put all of us in conflicting situations. One who understands Har’s Ordinance rises above the mentality grounded in negativity. Modern civilized world teaches us to respect the views of other people even if we have to disagree with them; that is only an iceberg of virtuous advice the Guru gives us, because he goes after the cause; therefore, never ever we should assume that what we think is an ultimate truth. It is another way of understanding Har’s Ordinance.

Our siding with Har is to keep our minds open instead of boxing them into small groups. We see that these groups also disappear after some times leaving the members to seek other groups. These entire groups are temporary so why shouldn’t we become Har’s, who is eternal.

ਏਹ ਸਭਿ ਧੜੇ ਮਾਇਆ ਮੋਹ ਪਸਾਰੀ ॥

ਮਾਇਆ ਕਉ ਲੂਝਹਿ ਗਾਵਾਰੀ ॥

ਜਨਮਿ ਮਰਹਿ ਜੂਐ ਬਾਜੀ ਹਾਰੀ ॥

ਹਮਰੈ ਹਰਿ ਧੜਾ ਜਿ ਹਲਤੁ ਪਲਤੁ ਸਭੁ ਸਵਾਰੀ ॥੩॥

Ėh sabẖ ḏẖaṛe mā▫i▫ā moh pasārī.

Mā▫i▫ā ka▫o lūjẖėh gāvārī.

Janam marėh jū▫ai bājī hārī.

Hamrai har ḏẖaṛā jė halaṯ palaṯ sabẖ savārī. ||3||

All these party – associations are nothing but expansion of the worldly attachment. Fools quarrel over Maya; they are born to die and lose their lives in gambling. My alliance with the Creator has embellished me here and it will hereafter.

Above, the out come of the group mentality is elaborated and all reasons of building the group mentality are condemned.

ਕਲਿਜੁਗ ਮਹਿ ਧੜੇ ਪੰਚ ਚੋਰ ਝਗੜਾਏ ॥

ਕਾਮੁ ਕ੍ਰੋਧੁ ਲੋਭੁ ਮੋਹੁ ਅਭਿਮਾਨੁ ਵਧਾਏ ॥

ਜਿਸ ਨੋ ਕ੍ਰਿਪਾ ਕਰੇ ਤਿਸੁ ਸਤਸੰਗਿ ਮਿਲਾਏ ॥

ਹਮਰਾ ਹਰਿ ਧੜਾ ਜਿਨਿ ਏਹ ਧੜੇ ਸਭਿ ਗਵਾਏ ॥੪॥

Kalijug mėh ḏẖaṛe pancẖ cẖor jẖagṛā▫e.

Kām kroḏẖ lobẖ moh abẖimān vaḏẖā▫e.

Jis no kirpā kare ṯis saṯsang milā▫e.

Hamrā har ḏẖaṛā jin eh ḏẖaṛe sabẖ gavā▫e. ||4||

In the bad time named Kalyuga, the activity of five negative forces is in a high gear, and the people embrace lust, anger, greed and conceit more and more; however, those at whom Har shows mercy get attached to the company of His devotees. My party is with the Creator who has ended my group – mentality.

In the company of Har’s devotees only Har is praised and how to obey Har is explained; however, the group mentality adds negativity to the mind already burnt by lust, greed, attachment and conceit. Those who turn toward the company of His devotees with His blessings get rid of the group mentality and they fix their full attention on the Creator. Add to it, in the company of Har’s devotees, the group – mentality behavior doesn’t remain, because in there, the concept of Har’s big family is understood and respected.

ਮਿਥਿਆ ਦੂਜਾ ਭਾਉ ਧੜੇ ਬਹਿ ਪਾਵੈ ॥

ਪਰਾਇਆ ਛਿਦ੍ਰੁ ਅਟਕਲੈ ਆਪਣਾ ਅਹੰਕਾਰੁ ਵਧਾਵੈ ॥

ਜੈਸਾ ਬੀਜੈ ਤੈਸਾ ਖਾਵੈ ॥

ਜਨ ਨਾਨਕ ਕਾ ਹਰਿ ਧੜਾ ਧਰਮੁ ਸਭ ਸ੍ਰਿਸਟਿ ਜਿਣਿ ਆਵੈ ॥੫॥੨॥੫੪॥

Mithi▫ā ḏūjā bẖā▫o ḏẖaṛe bahi pāvai.

Parā▫i▫ā cẖẖiḏar atkalai āpṇā ahaŉkār vaḏẖāvai.

Jaisā bījai ṯaisā kẖāvai.

Jan Nānak kā har ḏẖaṛā ḏẖaram sabẖ sarisat jiṇ āvai. ||5||2||54||

False is the worldly love that creates groups. As per the group mentality, the people judge other people’s shortcomings and increase self-conceit; consequently, they reap what they sow. Oh Nanak! Har’s devotee has an alliance with Har. It is the faith in Har that enables the devotee to win over the world.

The group mentality literally litters the soul with demerits; because of that filth, one’s mind gets the fruit of the filth. Falling in love with the Creator perfectly is an experience only and when a person truly falls in love with the Creator, his or her group mentality evaporates like the water under the Sun. Ignoring the cultural nostalgia, it will be better to prefer the Guru’s advice to cultural attractions to remain a true Sikh of the Guru. Wearing the perfect Sikh – garbs but slandering others just because of others opposite views leads to a big pit of hypocrisy; therefore, as Sikhs, we should obey the Guru and defy the culture leading to a spiritual suicide.

Regards

G Singh

The Spiritual Aspect Of Sikhi

By G.Singh in GURBANI ARTICLES

Without spirituality and love for the Creator, life passes through many realms of momentarily ecstasy and unending agony as per First Nanak. He rejects all temporary pleasures for the sake of the Creator’s love; to him, accursed is that life in which the praises of the Creator are not done without any selfish agenda; life without living in the Creator’s love is useless. The mortals’ cultural events and Maya pursuits fail to bring peace in their lives. The experiences of these events and pursuits prove that a state of mind in which everlasting bliss is obtained doesn’t come through the worldly achievements. The Guru doesn’t suggest abandoning this Maya influenced world, instead he advises his followers to live in it but free of conceit, greed, attachment and anger. Let us see how he looks at the luxurious lives empty of spirituality and the Creator’s love; he expresses his views in this context on 142, SGGS:

ਮਃ ੧ ਸਲੋਕੁ ॥

ਸੋ ਜੀਵਿਆ ਜਿਸੁ ਮਨਿ ਵਸਿਆ ਸੋਇ ॥ ਨਾਨਕ ਅਵਰੁ ਨ ਜੀਵੈ ਕੋਇ ॥

ਜੇ ਜੀਵੈ ਪਤਿ ਲਥੀ ਜਾਇ ॥ ਸਭੁ ਹਰਾਮੁ ਜੇਤਾ ਕਿਛੁ ਖਾਇ ॥

ਰਾਜਿ ਰੰਗੁ ਮਾਲਿ ਰੰਗੁ ॥ ਰੰਗਿ ਰਤਾ ਨਚੈ ਨੰਗੁ ॥

ਨਾਨਕ ਠਗਿਆ ਮੁਠਾ ਜਾਇ ॥ ਵਿਣੁ ਨਾਵੈ ਪਤਿ ਗਇਆ ਗਵਾਇ ॥੧॥

Mėhlā 1 salok.

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

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

Rāj rang māl rang. Rang raṯā nacẖai nang.

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

Sloka of First Nanak:

In essence: Oh Nanak! Only that person in whose heart Akalpurakh abides has lived really; otherwise, no one lives really. If any person lives without Akalpurakh, he or she departs from here by losing his or her honor. All food of that person who is not into Akalpurakh’s praise is deemed as unearned. Drenched in the power and wealth, he or she just dances shamelessly. Oh Nanak! Without Akalpurakh’s Naam, a person who is beguiled and defrauded by the Maya influences departs from here losing his or her honor.

I have taken verses from the Guru’s Ballad known as “Vaar Maagh ki, 137, SGGS to see, as per him, how the mortal wastes life without caring for that Creator who blesses him so much. First, he suggests his follower to follow the Guru who really helps to become one with the Creator.

ਸਲੋਕੁ ਮਃ ੧ ॥

ਗੁਰੁ ਦਾਤਾ ਗੁਰੁ ਹਿਵੈ ਘਰੁ ਗੁਰੁ ਦੀਪਕੁ ਤਿਹ ਲੋਇ ॥

ਅਮਰ ਪਦਾਰਥੁ ਨਾਨਕਾ ਮਨਿ ਮਾਨਿਐ ਸੁਖੁ ਹੋਇ ॥੧॥

Salok mėhlā 1.

Gur ḏāṯā gur hivai gẖar gur ḏīpak ṯih lo▫e.

Amar paḏārath nānkā man mānī▫ai sukẖ ho▫e. ||1||

Sloka of First Nanak:

In essence: The Guru, the giver of Naam, is a house of peace, and he is capable of enlightening the world. Oh Nanak! The Guru possesses the eternal wealth of Naam; if one listens to the Guru in full faith, one obtains peace.

ਹਿਵੈ ਘਰੁ = ਬਰਫ਼ ਦਾ ਘਰ, ਠੰਢਾ ਦਾ ਸੋਮਾ। ਦੀਪਕੁ = ਦੀਵਾ। ਤਿਹੁ ਲੋਇ = ਤ੍ਰਿਲੋਕੀ ਵਿਚ। ਅਮਰ = ਨਾਹ ਮਰਨ ਵਾਲਾ, ਨਾਹ ਮੁੱਕਣ ਵਾਲਾ। ਮਨਿ ਮਾਨਿਐ = ਜੇ ਮਨ ਮੰਨ ਜਾਏ, ਜੇ ਮਨ ਪਤੀਜ ਜਾਏ।੧।

ਸਤਿਗੁਰੂ (ਨਾਮ ਦੀ ਦਾਤਿ) ਦੇਣ ਵਾਲਾ ਹੈ, ਗੁਰੂ ਠੰਡ ਦਾ ਸੋਮਾ ਹੈ, ਗੁਰੂ (ਹੀ) ਤ੍ਰਿਲੋਕੀ ਵਿਚ ਚਾਨਣ ਕਰਨ ਵਾਲਾ ਹੈ। ਹੇ ਨਾਨਕ! ਕਦੇ ਨਾਹ ਮੁੱਕਣ ਵਾਲਾ (ਨਾਮ-ਰੂਪ) ਪਦਾਰਥ (ਗੁਰੂ ਤੋਂ ਹੀ ਮਿਲਦਾ ਹੈ)। ਜਿਸ ਦਾ ਮਨ ਗੁਰੂ ਵਿਚ ਪਤੀਜ ਜਾਏ, ਉਸ ਨੂੰ ਸੁਖ ਹੋ ਜਾਂਦਾ ਹੈ।੧।

Now in the below verses, the Guru states a story of a wasted life:

ਮਃ ੧ ॥ ਪਹਿਲੈ ਪਿਆਰਿ ਲਗਾ ਥਣ ਦੁਧਿ ॥

ਦੂਜੈ ਮਾਇ ਬਾਪ ਕੀ ਸੁਧਿ ॥ ਤੀਜੈ ਭਯਾ ਭਾਭੀ ਬੇਬ ॥

ਚਉਥੈ ਪਿਆਰਿ ਉਪੰਨੀ ਖੇਡ ॥ ਪੰਜਵੈ ਖਾਣ ਪੀਅਣ ਕੀ ਧਾਤੁ ॥

ਛਿਵੈ ਕਾਮੁ ਨ ਪੁਛੈ ਜਾਤਿ ॥ ਸਤਵੈ ਸੰਜਿ ਕੀਆ ਘਰ ਵਾਸੁ ॥

ਅਠਵੈ ਕ੍ਰੋਧੁ ਹੋਆ ਤਨ ਨਾਸੁ ॥ ਨਾਵੈ ਧਉਲੇ ਉਭੇ ਸਾਹ ॥

ਦਸਵੈ ਦਧਾ ਹੋਆ ਸੁਆਹ ॥ ਗਏ ਸਿਗੀਤ ਪੁਕਾਰੀ ਧਾਹ ॥

ਉਡਿਆ ਹੰਸੁ ਦਸਾਏ ਰਾਹ ॥ ਆਇਆ ਗਇਆ ਮੁਇਆ ਨਾਉ ॥

ਪਿਛੈ ਪਤਲਿ ਸਦਿਹੁ ਕਾਵ ॥ ਨਾਨਕ ਮਨਮੁਖਿ ਅੰਧੁ ਪਿਆਰੁ ॥

ਬਾਝੁ ਗੁਰੂ ਡੁਬਾ ਸੰਸਾਰੁ ॥੨॥

Mėhlā 1.

Pahilai pi▫ār lagā thaṇ ḏuḏẖ. Ḏūjai mā▫e bāp kī suḏẖ.

Ŧījai bẖa▫yā bẖābẖī beb. Cẖa▫uthai pi▫ār upannī kẖed.

Punjvai kẖāṇ pī▫aṇ kī ḏẖāṯ. Cẖẖivai kām na pucẖẖai jāṯ.

Saṯvai sanj kī▫ā gẖar vās. Aṯẖvai kroḏẖ ho▫ā ṯan nās.

Nāvai ḏẖa▫ule ubẖe sāh. Ḏasvai ḏaḏẖā ho▫ā su▫āh.

Ga▫e sigīṯ pukārī ḏẖāh. Udi▫ā hans ḏasā▫e rāh.

Ā▫i▫ā ga▫i▫ā mu▫i▫ā nā▫o. Picẖẖai paṯal saḏihu kāv.

Nānak manmukẖ anḏẖ pi▫ār. Bājẖ gurū dubā sansār. ||2||

In Essence: (as a baby) first, one develops affection for one’s mother’s milk; second, one gets aware of one’s mother and father; third, one becomes aware of relations of brother, wife and sister; fourth, one develops interests in playing; fifth, one gets interested in food and drink; sixth, one’s lust takes over and one doesn’t care about one’s caste/reputation (because priority is to satisfy the urge.); seventh, one starts gathering wealth and settles in one’s own home. Eighth, one harms body with anger. Ninth, black hair turn into white and breathing becomes hard; tenth, one becomes ashes; at one’s death, the comrades bewail, and one’s soul departs to look for other way. Thus, one comes and departs forgetting Naam. After death, one’s relatives invite other people to eat (it doesn’t reach to the dead). Oh Nanak! The mind-slave’s love for the world is like a blind man’s love (who doesn’t see the reality); thus without the Guru, the world gets drowned.

All cultural driven life is expressed in the above verses; the cultural shows are advocated for the child by its custodians and no lesson for spirituality or about the Creator is advocated; the child is programmed to be Maya lover and eventually it becomes destined to experience ups and downs triggered by the Maya pursuits. No lesson about becoming contented or living in the Creator’s ordinance is given; through organized religions, the child is taught to treat the Creator as a toy: give something in the Creator’s name and you will get something better in return.

Most of the people, no wonder, live their cultures instead of living their religions. The Guru questions that for the sake of the Creator’s love that fills the seekers with spirituality and contentment.

ਪਹਿਲੈ = ਪਹਿਲੀ ਅਵਸਥਾ ਵਿਚ। ਪਿਆਰਿ = ਪਿਆਰ ਨਾਲ। ਥਣ ਦੁਧਿ = ਥਣਾਂ ਦੇ ਦੁੱਧ ਵਿਚ। ਸੁਧਿ = ਸੂਝ, ਸੋਝੀ। ਭਯਾ = ਭਾਈਆ, ਭਾਈ। ਭਾਭੀ = ਭਰਜਾਈ। ਬੇਬ = ਭੈਣ। ਧਾਤੁ = ਧੌੜ, ਕਾਮਨਾ। ਸੰਜਿ = (ਪਦਾਰਥ) ਇਕੱਠੇ ਕਰ ਕੇ। ਸਿਗੀਤ = ਸੰਗੀ, ਸਾਥੀ। ਦਸਾਏ = ਪੁੱਛਦਾ ਹੈ। ਮੁਇਆ = ਭੁੱਲ ਗਿਆ, ਮੁੱਕ ਗਿਆ। ਅੰਧੁ = ਅੰਨ੍ਹਾ, ਅਗਿਆਨਤਾ ਵਾਲਾ।੨।

(ਜੇ ਮਨੁੱਖ ਦੀ ਸਾਰੀ ਉਮਰ ਨੂੰ ਦਸ ਹਿੱਸਿਆਂ ਵਿਚ ਵੰਡੀਏ, ਤਾਂ ਇਸ ਦੀ ਸਾਰੀ ਉਮਰ ਦੇ ਕੀਤੇ ਉੱਦਮਾਂ ਦੀ ਤਸਵੀਰ ਇਉਂ ਬਣਦੀ ਹੈ:) ਪਹਿਲੀ ਅਵਸਥਾ ਵਿਚ (ਜੀਵ) ਪਿਆਰ ਨਾਲ (ਮਾਂ ਦੇ) ਥਣਾਂ ਦੇ ਦੁੱਧ ਵਿਚ ਰੁੱਝਦਾ ਹੈ; ਦੂਜੀ ਅਵਸਥਾ ਵਿਚ (ਭਾਵ, ਜਦੋਂ ਰਤਾ ਕੁ ਸਿਆਣਾ ਹੁੰਦਾ ਹੈ) (ਇਸ ਨੂੰ) ਮਾਂ ਤੇ ਪਿਉ ਦੀ ਸੋਝੀ ਹੋ ਜਾਂਦੀ ਹੈ, ਤੀਜੀ ਅਵਸਥਾ ਵਿਚ (ਅਪੜਿਆਂ ਜੀਵ ਨੂੰ) ਭਰਾ ਭਾਈ ਤੇ ਭੈਣ ਦੀ ਪਛਾਣ ਆਉਂਦੀ ਹੈ। ਚੌਥੀ ਅਵਸਥਾ ਵੇਲੇ ਖੇਡਾਂ ਵਿਚ ਪਿਆਰ ਦੇ ਕਾਰਣ (ਜੀਵ ਦੇ ਅੰਦਰ ਖੇਡਾਂ ਖੇਡਣ ਦੀ ਰੁਚੀ) ਉਪਜਦੀ ਹੈ, ਪੰਜਵੀਂ ਅਵਸਥਾ ਵਿਚ ਖਾਣ ਪੀਣ ਦੀ ਲਾਲਸਾ ਬਣਦੀ ਹੈ, ਛੇਵੀਂ ਅਵਸਥਾ ਵਿਚ (ਅੱਪੜ ਕੇ ਜੀਵ ਦੇ ਅੰਦਰ) ਕਾਮ (ਜਾਗਦਾ ਹੈ ਜੋ) ਜਾਤਿ ਕੁਜਾਤਿ ਭੀ ਨਹੀਂ ਵੇਖਦਾ। ਸਤਵੀਂ ਅਵਸਥਾ ਵੇਲੇ (ਜੀਵ ਪਦਾਰਥ) ਇਕੱਠੇ ਕਰ ਕੇ (ਆਪਣਾ) ਘਰ ਦਾ ਵਸੇਬਾ ਬਣਾਂਦਾ ਹੈ; ਅਠਵੀਂ ਅਵਸਥਾ ਵਿਚ (ਜੀਵ ਦੇ ਅੰਦਰ) ਗੁੱਸਾ (ਪੈਦਾ ਹੁੰਦਾ ਹੈ ਜੋ) ਸਰੀਰ ਦਾ ਨਾਸ ਕਰਦਾ ਹੈ। (ਉਮਰ ਦੇ) ਨਾਂਵੇਂ ਹਿੱਸੇ ਵਿਚ ਕੇਸ ਚਿੱਟੇ ਹੋ ਜਾਂਦੇ ਹਨ ਤੇ ਸਾਹ ਖਿੱਚ ਕੇ ਆਉਂਦੇ ਹਨ (ਭਾਵ, ਦਮ ਚੜ੍ਹਨ ਲੱਗ ਪੈਂਦਾ ਹੈ), ਦਸਵੇਂ ਦਰਜੇ ਤੇ ਜਾ ਕੇ ਸੜ ਕੇ ਸੁਆਹ ਹੋ ਜਾਂਦਾ ਹੈ। ਜੋ ਸਾਥੀ (ਮਸਾਣਾਂ ਤਕ ਨਾਲ) ਜਾਂਦੇ ਹਨ, ਉਹ ਢਾਹਾਂ ਮਾਰ ਦੇਂਦੇ ਹਨ, ਜੀਵਾਤਮਾ (ਸਰੀਰ ਵਿਚੋਂ) ਨਿਕਲ ਕੇ (ਅਗਾਂਹ ਦੇ) ਰਾਹ ਪੁੱਛਦਾ ਹੈ। ਜੀਵ ਜਗਤ ਵਿਚ ਆਇਆ ਤੇ ਤੁਰ ਗਿਆ, (ਜਗਤ ਵਿਚ ਉਸ ਦਾ) ਨਾਮ ਭੀ ਭੁੱਲ ਗਿਆ, (ਉਸ ਦੇ ਮਰਨ) ਪਿਛੋਂ ਪੁੱਤਰਾਂ ਉਤੇ (ਪਿੰਡ ਭਰਾ ਕੇ) ਕਾਂਵਾਂ ਨੂੰ ਹੀ ਸੱਦੀਦਾ ਹੈ (ਉਸ ਜੀਵ ਨੂੰ ਕੁਝ ਨਹੀਂ ਅੱਪੜਦਾ)। ਹੇ ਨਾਨਕ! ਮਨ ਦੇ ਪਿੱਛੇ ਤੁਰਨ ਵਾਲੇ ਮਨੁੱਖ ਦਾ (ਜਗਤ ਨਾਲ) ਪਿਆਰ ਅੰਨਿ੍ਹਆਂ ਵਾਲਾ ਪਿਆਰ ਹੈ, ਗੁਰੂ (ਦੀ ਸਰਣ ਆਉਣ) ਤੋਂ ਬਿਨਾ ਜਗਤ (ਇਸ ‘ਅੰਧ ਪਿਆਰ’ ਵਿਚ) ਡੁੱਬ ਰਿਹਾ ਹੈ।੨। ❀ ਨੋਟ: ਇਥੇ ਭਾਵ ਇਹ ਨਹੀਂ ਹੈ ਕਿ ਚੰਗਿਆਂ ਨੂੰ ਦੁੱਖ ਸਹਾਰਨੇ ਪੈਂਦੇ ਹਨ। ਸਲੋਕ ਦਾ ਭਾਵ “ਮਿਠੈ ਪਤਰੀਐ” ਵਿਚ ਆ ਗਿਆ ਹੈ, ਇਹੀ ਖ਼ਿਆਲ ਪਉੜੀ ਵਿਚ ਹੈ।

A story of materialistic – life is told; all those who believe only in materialistic success have no guts to swallow the Guru’s this message that without loving the Creator, the life becomes nothing but gambling.

ਮਃ ੧ ॥ ਦਸ ਬਾਲਤਣਿ ਬੀਸ ਰਵਣਿ ਤੀਸਾ ਕਾ ਸੁੰਦਰੁ ਕਹਾਵੈ ॥

ਚਾਲੀਸੀ ਪੁਰੁ ਹੋਇ ਪਚਾਸੀ ਪਗੁ ਖਿਸੈ ਸਠੀ ਕੇ ਬੋਢੇਪਾ ਆਵੈ ॥

ਸਤਰਿ ਕਾ ਮਤਿਹੀਣੁ ਅਸੀਹਾਂ ਕਾ ਵਿਉਹਾਰੁ ਨ ਪਾਵੈ ॥

ਨਵੈ ਕਾ ਸਿਹਜਾਸਣੀ ਮੂਲਿ ਨ ਜਾਣੈ ਅਪ ਬਲੁ ॥

ਢੰਢੋਲਿਮੁ ਢੂਢਿਮੁ ਡਿਠੁ ਮੈ ਨਾਨਕ ਜਗੁ ਧੂਏ ਕਾ ਧਵਲਹਰੁ ॥੩॥

Mėhlā 1. Ḏas bālṯaṇ bīs ravaṇ ṯīsā kā sunḏar kahāvai.

Cẖālīsī pur ho▫e pacẖāsī pag kẖisai saṯẖī ke bodẖepā āvai.

Saṯar kā maṯihīṇ asīhāŉ kā vi▫uhār na pāvai.

Navai kā sihjāsṇī mūl na jāṇai ap bal.

Dẖandẖolim dẖūdẖim diṯẖ mai Nānak jag ḏẖū▫e kā ḏẖavalhar. ||3||

Sloka of First Nanak:

In essence: At the age of ten, one is called a child, at twenty; the youth involves in lust; at thirty, one is called handsome. At forty, one is at the peak of life; at fifty, youthfulness starts decreasing and at sixty, the old age comes. At seventy, one loses intellect, and at eighty, one cannot perform all duties well. At ninety, one gets attached to a cot and one cannot take care of one’s own body. By searching and seeking, I have found this truth that the world is a mansion of smoke.

ਬਾਲਤਣਿ = ਬਾਲਕਪਨ ਵਿਚ। ਰਵਣ = ਕਾਮ-ਚੇਸ਼ਟਾ ਵਾਲੀ ਉਮਰ। ਰਵਣਿ = ਕਾਮ-ਚੇਸ਼ਟਾ ਵਾਲੀ ਅਵਸਥਾ ਵਿਚ। ਪੁਰੁ = ਭਰ-ਜੁਆਨ। ਪਗੁ = ਪੈਰ। ਖਿਸੈ = ਤਿਕਲਦਾ ਹੈ, ਹਿਠਾਂਹ ਨੂੰ ਖਿਸਕਦਾ ਹੈ। ਸਿਹਜਾਸਣੀ = ਮੰਜੇ ਉਤੇ ਆਸਣ ਰੱਖਣ ਵਾਲਾ। ਅਪ ਬਲੁ = ਆਪਣਾ ਬਲ, ਆਪਣਾ ਆਪ। ਧਵਲਹਰੁ = ਧੌਲਰ, ਮੰਦਰ (ਧਵਲਹਰੁ = ਧਵਲ ਘਰੁ, ਸਫੈਦ ਪਲਸਤਰ ਵਾਲਾ ਮਕਾਨ)।੩।

ਦਸਾਂ ਸਾਲਾਂ ਦਾ (ਜੀਵ) ਬਾਲਪਨ ਵਿਚ (ਹੁੰਦਾ ਹੈ) ਵੀਹਾਂ ਵਰ੍ਹਿਆਂ ਦਾ ਹੋ ਕੇ ਕਾਮ-ਚੇਸ਼ਟਾ ਵਾਲੀ ਅਵਸਥਾ ਵਿਚ (ਅੱਪੜਦਾ ਹੈ), ਤੀਹਾਂ ਸਾਲਾਂ ਦਾ ਹੋ ਕੇ ਸੋਹਣਾ ਅਖਵਾਂਦਾ ਹੈ। ਚਾਲੀ ਸਾਲਾਂ ਦੀ ਉਮਰੇ ਭਰ-ਜੁਆਨ ਹੁੰਦਾ ਹੈ, ਪੰਜਾਹ ਤੇ ਅੱਪੜ ਕੇ ਪੈਰ (ਜੁਆਨੀ ਤੋਂ ਹਿਠਾਂਹ) ਖਿਸਕਣ ਲੱਗ ਪੈਂਦਾ ਹੈ, ਸੱਠ ਸਾਲਾਂ ਤੇ ਬੁਢੇਪਾ ਆ ਜਾਂਦਾ ਹੈ ਸੱਤਰ ਸਾਲਾਂ ਦਾ ਜੀਵ ਅਕਲੋਂ ਹੀਣਾ ਹੋਣ ਲੱਗ ਜਾਂਦਾ ਹੈ, ਤੇ ਅੱਸੀ ਸਾਲਾਂ ਦਾ ਕੰਮ ਕਾਰ ਜੋਗਾ ਨਹੀਂ ਰਹਿੰਦਾ। ਨੱਵੇ ਸਾਲ ਦਾ ਮੰਜੇ ਤੋਂ ਹੀ ਨਹੀਂ ਹਿੱਲ ਸਕਦਾ, ਆਪਣਾ ਆਪ ਭੀ ਸੰਭਾਲ ਨਹੀਂ ਸਕਦਾ। ਹੇ ਨਾਨਕ! ਮੈਂ ਢੂੰਢਿਆ ਹੈ, ਭਾਲਿਆ ਹੈ, ਵੇਖਿਆ ਹੈ, ਇਹ ਜਗਤ ਚਿੱਟਾ ਪਲਸਤਰੀ ਮੰਦਰ ਹੈ (ਭਾਵ, ਵੇਖਣ ਨੂੰ ਸੋਹਣਾ ਹੈ) ਪਰ ਹੈ ਧੂਏਂ ਦਾ (ਭਾਵ, ਸਦਾ ਰਹਿਣ ਵਾਲਾ ਨਹੀਂ)।੩।

The Gurbani is not just written, but it is an expression of the union occurred between the Creator and the devotees; various aspects about the spirituality and the union with the Creator expressed in the Gurbani cannot be understood completely unless one personally experiences those. In the following stanza, the Guru addresses to the Creator telling what he feels about Him, the mind slaves and the Guru followers:

ਪਉੜੀ ॥

ਤੂੰ ਕਰਤਾ ਪੁਰਖੁ ਅਗੰਮੁ ਹੈ ਆਪਿ ਸ੍ਰਿਸਟਿ ਉਪਾਤੀ ॥

ਰੰਗ ਪਰੰਗ ਉਪਾਰਜਨਾ ਬਹੁ ਬਹੁ ਬਿਧਿ ਭਾਤੀ ॥

ਤੂੰ ਜਾਣਹਿ ਜਿਨਿ ਉਪਾਈਐ ਸਭੁ ਖੇਲੁ ਤੁਮਾਤੀ ॥

ਇਕਿ ਆਵਹਿ ਇਕਿ ਜਾਹਿ ਉਠਿ ਬਿਨੁ ਨਾਵੈ ਮਰਿ ਜਾਤੀ ॥

ਗੁਰਮੁਖਿ ਰੰਗਿ ਚਲੂਲਿਆ ਰੰਗਿ ਹਰਿ ਰੰਗਿ ਰਾਤੀ ॥

ਸੋ ਸੇਵਹੁ ਸਤਿ ਨਿਰੰਜਨੋ ਹਰਿ ਪੁਰਖੁ ਬਿਧਾਤੀ ॥

ਤੂੰ ਆਪੇ ਆਪਿ ਸੁਜਾਣੁ ਹੈ ਵਡ ਪੁਰਖੁ ਵਡਾਤੀ ॥

ਜੋ ਮਨਿ ਚਿਤਿ ਤੁਧੁ ਧਿਆਇਦੇ ਮੇਰੇ ਸਚਿਆ ਬਲਿ ਬਲਿ ਹਉ ਤਿਨ ਜਾਤੀ ॥੧॥

Pa▫oṛī. Ŧūŉ karṯā purakẖ agamm hai āp sarisat upāṯī.

Rang parang upārjanā baho baho biḏẖ bẖāṯī.

Ŧūŉ jāṇėh jin upā▫ī▫ai sabẖ kẖel ṯumāṯī.

Ik āvahi ik jāhi uṯẖ bin nāvai mar jāṯī.

Gurmukẖ rang cẖalūli▫ā rang har rang rāṯī.

So sevhu saṯ niranjano har purakẖ biḏẖāṯī.

Ŧūŉ āpe āp sujāṇ hai vad purakẖ vadāṯī.

Jo man cẖiṯ ṯuḏẖ ḏẖi▫ā▫iḏe mere sacẖi▫ā bal bal ha▫o ṯin jāṯī. ||1||

Stanza:

In essence: “Oh Creator! You are the Omnipotent and the unapproachable, and you have created the Universe; you have made the creation of many kinds and colors in many ways. Only you understand it, because you have created it; it is your play. There are some people who come here and depart from here without your Name; however, the Guru followers are sincerely dyed in your love”. The Guru followers serve that Har, who pervades all over and who is the Immaculate, all-powerful and the all-knowing Creator. “Oh Har! You know all; you are the wise and the Greatest. Oh eternal One! I sacrifice to those, who meditate on you.

ਅਗੰਮੁ = ਜਿਸ ਤਕ ਪਹੁੰਚ ਨਾ ਹੋ ਸਕੇ। ਰੰਗ ਪਰੰਗ = ਕਈ ਰੰਗਾਂ ਦੀ। ਉਪਾਰਜਨਾ = ਪੈਦਾ ਕੀਤੀ।
ਹੇ (ਪ੍ਰਭੂ!) ਤੂੰ ਸਿਰਜਣਹਾਰ ਹੈਂ, ਸਭ ਵਿਚ ਮੌਜੂਦ ਹੈਂ, (ਫਿਰ ਭੀ) ਤੇਰੇ ਤੀਕ ਕਿਸੇ ਦੀ ਪਹੁੰਚ ਨਹੀਂ ਹੈ, ਤੂੰ ਆਪ (ਸਾਰੀ) ਸ੍ਰਿਸ਼ਟੀ ਉਪਾਈ ਹੈ, (ਇਹ ਰਚਨਾ) ਤੂੰ ਕਈ ਰੰਗਾਂ ਦੀ ਕਈ ਕਿਸਮਾਂ ਦੀ ਕਈ ਤਰੀਕਿਆਂ ਨਾਲ ਬਣਾਈ ਹੈ। (ਜਗਤ ਦਾ ਇਹ) ਸਾਰਾ ਤਮਾਸ਼ਾ ਤੇਰਾ ਹੀ (ਬਣਾਇਆ ਹੋਇਆ) ਹੈ, (ਇਸ ਤਮਾਸ਼ੇ ਦੇ ਭੇਤ ਨੂੰ) ਤੂੰ ਆਪ ਹੀ ਜਾਣਦਾ ਹੈਂ, ਜਿਸ ਨੇ (ਖੇਲ ਬਣਾਇਆ ਹੋਇਆ) ਹੈ।) ਇਸ ਤਮਾਸ਼ੇ ਵਿਚ) ਕਈ ਜੀਵ ਆ ਰਹੇ ਹਨ, ਕਈ (ਤਮਾਸ਼ਾ ਵੇਖ ਕੇ) ਤੁਰੇ ਜਾ ਰਹੇ ਹਨ, (ਪਰ ਜੋ) ‘ਨਾਮ’ ਤੋਂ ਸੱਖਣੇ ਹਨ ਉਹ ਮਰ ਕੇ (ਭਾਵ, ਦੁਖੀ ਹੋ ਕੇ) ਜਾਂਦੇ ਹਨ, ਉਹ ਮਨੁੱਖ ਗੁਰੂ ਦੇ ਸਨਮੁਖ ਹਨ ਉਹ (ਪ੍ਰਭੂ ਦੇ) ਪਿਆਰ ਵਿਚ ਗੂੜ੍ਹੇ ਰੰਗੇ ਹੋਏ ਹਨ, ਉਹ ਨਿਰੋਲ ਹਰੀ ਦੇ ਪਿਆਰ ਰੰਗੇ ਹੋਏ ਹਨ। (ਹੇ ਭਾਈ!) ਜੋ ਪ੍ਰਭੂ ਸਭ ਵਿਚ ਵਿਆਪਕ (ਪੁਰਖ) ਹੈ, ਜਗਤ ਦਾ ਰਚਨ ਵਾਲਾ ਹੈ, ਸਦਾ-ਥਿਰ ਰਹਿਣ ਵਾਲਾ ਹੈ ਤੇ ਮਾਇਆ ਤੋਂ ਰਹਿਤ ਹੈ, ਉਸ ਨੂੰ ਸਿਮਰੋ। ਹੇ ਪ੍ਰਭੂ! ਤੂੰ ਸਭ ਤੋਂ ਵੱਡੀ ਹਸਤੀ ਵਾਲਾ ਹੈਂ, ਤੂੰ ਆਪ ਹੀ ਸਭ ਕੁਝ ਜਾਣਨ ਵਾਲਾ ਹੈਂ; ਹੇ ਮੇਰੇ ਸੱਚੇ (ਸਾਹਿਬ!) ਜੋ ਤੈਨੂੰ ਮਨ ਲਾ ਕੇ ਚਿੱਤ ਲਾ ਕੇ ਸਿਮਰਦੇ ਹਨ, ਮੈਂ ਉਹਨਾਂ ਤੋਂ ਸਦਕੇ ਹਾਂ।੧।

Once, the seeker starts following the Guru, he starts eliminating his negative passions; being in love with the Creator, he feels different than others; he starts beholding the Creator everywhere. The Guru guides the follower to reach to a state of mind where one feels totally aligned with the Creator; the Guru shares with the followers how the mind feels after falling in love with the Creator in the following verses on 23, SGGS:

ਸਿਰੀਰਾਗੁ ਮਹਲਾ ੧ ਘਰੁ ਦੂਜਾ ੨ ॥

ਆਪੇ ਰਸੀਆ ਆਪਿ ਰਸੁ ਆਪੇ ਰਾਵਣਹਾਰੁ ॥

ਆਪੇ ਹੋਵੈ ਚੋਲੜਾ ਆਪੇ ਸੇਜ ਭਤਾਰੁ ॥੧॥

Sirīrāg mėhlā 1 gẖar ḏūjā 2.

Āpe rasī▫ā āp ras āpe ravaṇhār.

Āpe hovai cẖolṛā āpe sej bẖaṯār. ||1||

Raag Sriraag: the Bani of First Nanak: house second:

In essence: Akalpurakh himself is the enjoyer and the relish. He Himself is the bride, the bridegroom, and their couch.

ਰੰਗਿ ਰਤਾ ਮੇਰਾ ਸਾਹਿਬੁ ਰਵਿ ਰਹਿਆ ਭਰਪੂਰਿ ॥੧॥ ਰਹਾਉ ॥

Rang raṯā merā sāhib rav rahi▫ā bẖarpūr. ||1|| rahā▫o.

My Master, being filled with all love, pervades everywhere. Pause

Above as well below, in a very clear way, Akalpurakh’s both Nirgun (without attributes) Sargun (with attributes) forms are expressed; Akalpurakh is seen in the things and lives and also beyond forms.

ਆਪੇ ਮਾਛੀ ਮਛੁਲੀ ਆਪੇ ਪਾਣੀ ਜਾਲੁ ॥

ਆਪੇ ਜਾਲ ਮਣਕੜਾ ਆਪੇ ਅੰਦਰਿ ਲਾਲੁ ॥੨॥

Āpe mācẖẖī macẖẖulī āpe pāṇī jāl.

Āpe jāl maṇkaṛā āpe anḏar lāl. ||2||

Akalpurakh Himself is the fisherman, the fish, the water, the net, the metal ball of the net and the bait within.

Note it down, here Akalpurakh’s presence in all including things and environments is expressed; literally, everything is a part of Him, alive or not alive as they all emanate from Him. If a man makes something like a net, still it belongs to Him, because the man, who makes it, also comes from Him and the material he uses is also part of Him. It is this harmonious concept that one needs to keep in mind while beholding Him present all over. When we deem Him as separate entity from His creation, we simply march toward the duality – complex.

If the seeker goes through that state of mind where he can see the Creator pervading all over, then it can be said the seeker has understood what the Guru says and become able to have the experience the Guru had.

Tenth Nanak showed his Sikhs to live fearlessly, to become able in self-defense and to stand up against injustice done against the helpless; however, he designated Sri Guru Granth Sahib as the Guru for them so that they don’t miss the spiritual aspect of Sikhi. Without pursuing spiritual aspect of Sikhi, a Sikh will remain an incomplete Sikh.

Interpretation in Punjabi is by Dr Sahib Singh.

Humbly

G Singh

Everlasting Bliss

By G.Singh in GURBANI ARTICLES

First Nanak explains how to become worthy in the eyes of the Creator in Japji, on 1, SGGS:

ਕਿਵ ਸਚਿਆਰਾ ਹੋਈਐ ਕਿਵ ਕੂੜੈ ਤੁਟੈ ਪਾਲਿ ॥

Kiv sachiaaraa hoeeai kiv koorrai thuttai paal ||

How can one be truthful and how can be the veil of falsehood torn away?

If by purifying one’s body, getting in deep meditation and going in pursuit of satisfaction or having fasts, Akalpurakh cannot be realized, then what is the way out to realize Him and how it is possible to be truthful in His consideration? Answer comes in the following verse:

ਹੁਕਮਿ ਰਜਾਈ ਚਲਣਾ ਨਾਨਕ ਲਿਖਿਆ ਨਾਲਿ ॥੧॥

hukam rajaaee chalanaa naanak likhiaa naal ||1||

Oh Nanak! We should obey the Creator’s ordinance already put in force (according to which the world runs).

To be truthful is to remain in harmony with Akalpurakh’s ordinance; it means to understand His ordinance and to remain aligned to it. In other words, to take it as it comes by without any complain. There is no need of doing rituals and playing intellectual games but living in His ordinance; this is the essence to tear down the wall of illusions of falsehood. In next Stanza, the Guru starts defining Akalpurakh’s Ordinance so that it could be understood first.

In 4th Stanza, on 2, SGGS, the Guru explains how the Creator comes close: he says:

ਮੁਹੌ ਕਿ ਬੋਲਣੁ ਬੋਲੀਐ ਜਿਤੁ ਸੁਣਿ ਧਰੇ ਪਿਆਰੁ ॥

muha k bolan boleeai jith sun dhharae piaar ||

What words can we speak to evoke His Love?

What should we say by hearing which He bestows His grace/love on us? Then the Guru comes with a clear answer in the following verse:

ਅੰਮ੍ਰਿਤ ਵੇਲਾ ਸਚੁ ਨਾਉ ਵਡਿਆਈ ਵੀਚਾਰੁ ॥

anmrith vaelaa sach naao vaddiaaee veechaar ||

In the Amrit Vaelaa,( the ambrosial hours before dawn), contemplate the eternal Name of the Creator and His glorious greatness.

To evoke His love, in the early wee hours, His Name and virtues should be reflected on.

Why wee hours are recommended? As we wake up, our fresh minds need to be infused with His memory before walking in to the world of Maya, because His memory can keep us on a virtuous path. For those, who work during night, their “Amrit Veala” can be different. Literally it hints at a time when we wake up after a good sleep; after that sound sleep, our minds are not involved in anything and if our minds are filled with His memories and His virtues, they can deal with the Maya inflicted world without getting affected it negatively and they keep feeling Him close. Further the Guru states that liberation from Maya comes only through the Creator’s grace:

ਕਰਮੀ ਆਵੈ ਕਪੜਾ ਨਦਰੀ ਮੋਖੁ ਦੁਆਰੁ ॥

karamee aavai kaparraa nadharee mokh dhuaar ||

By His grace, the robe of His praise is obtained. By His Grace, the gate of Liberation is found.

ਨਾਨਕ ਏਵੈ ਜਾਣੀਐ ਸਭੁ ਆਪੇ ਸਚਿਆਰੁ ॥੪॥

Nanak eaevai jaaneeai sabh aapae sachiaar ||4||

Oh Nanak! This is the way eternal Prabh, who is All Pervading, is known. ||4||

With Prabh’s blessings, one involves in His praise and with His grace, one is liberated from the Maya influences. In the Gurbani, liberation is defined to go above the Maya influences. After death, liberation is not actually advocated as it is explained in Hindu religion. It is achieved being- alive. Karmee should not be taken as “luck” or Karma widely known as the fruit of previous actions. In the Gurubani, such kind of Karma theory is questioned by asking what were the deeds to be done when there was nothing in existence; therefore, Karma commonly used in the Hindu religion has no place in Sikhi. Bhai Sahib Veer Singh also interprets Karma as deeds, but he suggests that through deeds we get things useful for the body, but deeds don’t trigger liberation, because liberation is only obtained through Prabh’s grace. Stress is on following Prabh’s ordinance and praising Prabh: It is also said:

ਪ੍ਰਭ ਕੀ ਆਗਿਆ ਆਤਮ ਹਿਤਾਵੈ ॥

ਜੀਵਨ ਮੁਕਤਿ ਸੋਊ ਕਹਾਵੈ ॥

Parabẖ kī āgi▫ā āṯam hiṯāvai

Jeevan mukt so-öu kahaavai॥

He, who in his heart loves Prabh’s ordinance, is said to be the one having salvation while alive. (275, SGGS)

Prabh, who permeates all, is known by praising and contemplating His name. All other efforts of charities, physical austerities or rituals and so on do not help in realizing Prabh. We must remember that Akalpurakh is the only giver; therefore, we should not claim about what we give anything to anyone. Only doing efforts to remain in harmony with His Will can take us to that happiness, which is also His gift. And, happiness cannot be bought or obtained through the worldly achievements as they remain temporary. True happiness is that which lasts forever; once that is obtained, the mind remains in peace.

It is a well known fact that if peace and stability of the mind are obtained, everlasting bliss is also obtained; however, the Gurbani advises its follower to get rid of lust, wrath, attachment, greed and conceit to reach to such a state of mind, also known as “sehaj”. In other words, it is a state of mind which takes away all the interests in the worldly entanglement. While living in this world, when one succeeds in such a goal, one is looked upon with a different attitude, because becoming such a human doesn’t fit well in any society. The people start calling such a person a failure, or misfit or a delusional person. First Nanak endured such ridicule behavior at the hands of the people of his times.

ਕੋਈ ਆਖੈ ਭੂਤਨਾ ਕੋ ਕਹੈ ਬੇਤਾਲਾ ॥ (SGGS, 991)

Ko▫ī ākẖai bẖūṯnā ko kahai beṯālā.

Some call me a ghost and some say that I am a demon.

Why is such a state of mind that brings such great happiness ignored? The answer lies in the compromise of the people with temporary pleasures that come and go. In the Gurbani, it is suggested repeatedly to obtain such a state of mind without becoming a sanyassi (recluse) as it is popular in Hindu culture; how? To know that, please go over the following shabda and see how without abandoning everything, such a state of mind becomes easy to obtain

ਸਿਰੀਰਾਗੁ ਮਹਲਾ ੫ ਘਰੁ ੨ ॥

ਗੋਇਲਿ ਆਇਆ ਗੋਇਲੀ ਕਿਆ ਤਿਸੁ ਡੰਫੁ ਪਸਾਰੁ ॥

ਮੁਹਲਤਿ ਪੁੰਨੀ ਚਲਣਾ ਤੂੰ ਸੰਮਲੁ ਘਰ ਬਾਰੁ ॥੧॥

Sirīrāg mėhlā 5 gẖar 2.

Go▫il ā▫i▫āgo▫ilī ki▫ā ṯis damf pasār.

Muhlaṯ punnī cẖalṇā ṯūŉsammal gẖar bār. ||1||

Sree Raag, Bani of Fifth Nanak, house second:

In essence: A herdsman takes cows to the grazing lands to graze them for some time, what can he establish there? (Nothing, he has to go back). Oh mortal! In the same way, you are given short time; after it is over, you have to go; it is better to take care of the home you have (life/soul).

(ਔੜ ਦੇ ਸਮੇਂ ਥੋੜੇ ਦਿਨਾਂ ਲਈ) ਗੁੱਜਰ (ਆਪਣਾ ਮਾਲ-ਡੰਗਰ ਲੈ ਕੇ) ਕਿਸੇ ਚਰਨ ਵਾਲੀ ਥਾਂ ਤੇ ਜਾਂਦਾ ਹੈ, ਉੱਥੇ ਉਸ ਨੂੰ ਆਪਣੇ ਕਿਸੇ ਵਡੱਪਣ ਦਾ ਵਿਖਾਵਾ-ਖਿਲਾਰਾ ਸੋਭਦਾ ਨਹੀਂ। (ਤਿਵੇਂ, ਹੇ ਜੀਵ! ਜਦੋਂ ਤੈਨੂੰ ਇੱਥੇ ਜਗਤ ਵਿਚ ਰਹਿਣ ਲਈ) ਮਿਲਿਆ ਸਮਾ ਮੁੱਕ ਜਾਇਗਾ, ਤੂੰ (ਇਥੋਂ) ਤੁਰ ਪਏਂਗਾ। (ਇਸ ਵਾਸਤੇ ਆਪਣਾ ਅਸਲੀ) ਘਰ ਘਾਟ ਸੰਭਾਲ (ਚੇਤੇ ਰੱਖ)।੧।

The above verses instruct the seeker to think about a given short span of life; this life is supposed to be spent in the Creator’s love and praise as per the Gurrbani; on 72, SGGS:

ਏਕੋ ਨਾਮੁ ਹੁਕਮੁ ਹੈ ਨਾਨਕ ਸਤਿਗੁਰਿ ਦੀਆ ਬੁਝਾਇ ਜੀਉ ॥੫॥

Ėko nām hukam hai Nānak saṯgur ḏī▫ā bujẖā▫e jī▫o. ||5||

To praise only Naam is an ordinance of Prabh and this ordinance is made understood by the Satiguru.

The Guru counsels the follower to get attached through the Guru guidance:

ਹਰਿ ਗੁਣ ਗਾਉ ਮਨਾ ਸਤਿਗੁਰੁ ਸੇਵਿ ਪਿਆਰਿ ॥

ਕਿਆ ਥੋੜੜੀ ਬਾਤ ਗੁਮਾਨੁ ॥੧॥ ਰਹਾਉ ॥

Har guṇ gā▫o manā saṯgur sev pi▫ār.

Ki▫ā thoṛ▫ṛī bāṯ gumān. ||1|| rahā▫o.

Oh my mind! Serve the Satiguru by singing Har’s praises in love. Why to have pride in a trivial thing? Pause

Please note that the Guru defines what the service of the Guru is; praising Har is what the Guru wants from a follower. Loving Guru is listening and obeying the Guru. It can be done sincerely only if conceit and interest of the mind in trivial things are eradicated and the mind is involved in Naam praise. Offering flowers and other things or merely worshiping the Guru will do nothing, because that is not obeying the Guru; any physical service of the Guru is easier to do than offering one’s mind to the Guru guidance. One, who doesn’t become what the Guru wants, falls short of receiving the Guru blessings.

ਹੇ ਮੇਰੇ ਮਨ! ਪਰਮਾਤਮਾ ਦੇ ਗੁਣ ਗਾਇਆ ਕਰ। ਪਿਆਰ ਨਾਲ ਗੁਰੂ ਦੀ (ਦੱਸੀ) ਸੇਵਾ ਕਰ। ਥੋੜੀ ਜਿਤਨੀ ਗੱਲ ਪਿੱਛੇ (ਇਸ ਥੋੜੇ ਜਿਹੇ ਜੀਵਨ-ਸਮੇਂ ਵਾਸਤੇ) ਕਿਉਂ ਮਾਣ ਕਰਦਾ ਹੈਂ?।੧।ਰਹਾਉ।

The Guru continues reminding the follower to live here as a guest who stays for a short time; the guest doesn’t get attached to anything and never claims anything, because his or her goal is just to pass the given time for a stay. Reminding through the guest – analogy, the Guru makes aware the follower that nothing is permanent; therefore, avoid attaching to anything.

ਜੈਸੇ ਰੈਣਿ ਪਰਾਹੁਣੇ ਉਠਿ ਚਲਸਹਿ ਪਰਭਾਤਿ ॥

ਕਿਆ ਤੂੰ ਰਤਾ ਗਿਰਸਤ ਸਿਉ ਸਭ ਫੁਲਾ ਕੀ ਬਾਗਾਤਿ ॥੨॥

Jaise raiṇ parāhuṇe uṯẖ cẖalsahi parbẖāṯ.

Ki▫ā ṯūŉraṯā girsaṯ si▫o sabẖ fulā kī bāgāṯ. ||2||

Oh mortal! Just as a guest for a night departs in the morning (after a night’s stay), you will also go. Why are you drenched in the attachment of your family? It is just like a garden of flowers.

The garden of followers looks beautiful; when we pass by it; it attracts our minds; however, it is short lived, we know that. Having family is very much encouraged in the Gurbani; however, losing virtues to feed it, or to make it happy is simply called wastage of life. Without virtuous living and without fixing heart on the Creator’s praise, one’s life, as per the Gurbani, is a sheer wastage of time. Please remember that nothing is said against any responsibility toward the family; in other words, it is advised to perform one’s responsibility toward the family through the Guru guidance, and performing it perfectly does not demand abandonment of virtues. When virtues are mortgaged for the welfare of the family, one loses everything.

ਜਿਵੇਂ ਰਾਤ ਵੇਲੇ (ਕਿਸੇ ਘਰ ਆਏ ਹੋਏ) ਪਰਾਹੁਣੇ ਦਿਨ ਚੜ੍ਹਨ ਤੇ (ਉਥੋਂ ਉੱਠ ਕੇ ਚੱਲ ਪੈਣਗੇ (ਤਿਵੇਂ, ਹੇ ਜੀਵ! ਜ਼ਿੰਦਗੀ ਦੀ ਰਾਤ ਮੁੱਕਣ ਤੇ ਤੂੰ ਭੀ ਇਸ ਜਗਤ ਤੋਂ ਚੱਲ ਪਏਂਗਾ)।ਤੂੰ ਇਸ ਗ੍ਰਿਹਸਤ ਨਾਲ (ਬਾਗ ਪਰਵਾਰ ਨਾਲ) ਕਿਉਂ ਮਸਤ ਹੋਇਆ ਪਿਆ ਹੈਂ? ਇਹ ਸਾਰੀ ਫੁੱਲਾਂ ਦੀ ਹੀ ਬਗ਼ੀਚੀ (ਸਮਾਨ) ਹੈ।੨।

ਮੇਰੀ ਮੇਰੀ ਕਿਆ ਕਰਹਿ ਜਿਨਿ ਦੀਆ ਸੋ ਪ੍ਰਭੁ ਲੋੜਿ ॥

ਸਰਪਰ ਉਠੀ ਚਲਣਾ ਛਡਿ ਜਾਸੀ ਲਖ ਕਰੋੜਿ ॥੩॥

Merī merī ki▫ā karahi jin ḏī▫ā so parabẖ loṛ.

Sarpar uṯẖī cẖalṇā cẖẖad jāsīlakẖ karoṛ. ||3||

Oh mortal! Why are you shouting with claims? Seek Prabh who has given what you have. One day, you will certainly depart leaving thousands of millions right here.

Again advice is given to eliminate claims and conceit; whatever is gathered is left behind, because nothing can be taken as one departs. If the seeker wants to realize the Creator, the responsibility toward the Creator and the Guru should always be bigger than anyone or any interest, because whatever one possesses is a gift of the Creator. And, then why the Creator should be put on a second place?

ਇਹ ਚੀਜ਼ ਮੇਰੀ ਹੈ, ਇਹ ਜਾਇਦਾਦ ਮੇਰੀ ਹੈ-ਕਿਉਂ ਅਜੇਹਾ ਮਾਣ ਕਰ ਰਿਹਾ ਹੈਂ? ਜਿਸ ਪਰਮਾਤਮਾ ਨੇ ਇਹ ਸਭ ਕੁਝ ਦਿੱਤਾ ਹੈ, ਉਸ ਨੂੰ ਲੱਭ। ਇਥੋਂ ਜ਼ਰੂਰ ਕੂਚ ਕਰ ਜਾਣਾ ਚਾਹੀਦਾ ਹੈ। (ਲੱਖਾਂ ਕ੍ਰੋੜਾਂ ਦਾ ਮਾਲਕ ਭੀ) ਲੱਖਾ ਕ੍ਰੋੜਾਂ ਰੁਪਏ ਛੱਡ ਕੇ ਚਲਾ ਜਾਇਗਾ।੩।

ਲਖ ਚਉਰਾਸੀਹ ਭ੍ਰਮਤਿਆ ਦੁਲਭ ਜਨਮੁ ਪਾਇਓਇ ॥

ਨਾਨਕ ਨਾਮੁ ਸਮਾਲਿ ਤੂੰ ਸੋ ਦਿਨੁ ਨੇੜਾ ਆਇਓਇ ॥੪॥੨੨॥੯੨॥

Lakẖ cẖa▫orāsīh bẖarmaṯi▫āḏulabẖ janam pā▫i▫o▫e.

Nānak nām samāl ṯūŉ so ḏin neṛā ā▫i▫o▫e. ||4||22||92||

After wandering through eighty four existences, you have found this birth which is hard to find. Oh Nanak! Remember Naam as your end is nearing.

In the Gurbani, wandering through many existence should never be interpreted as “many stages of life” as many do under the influence of western thoughts or other own beliefs, because the reference of various existences are repeated so much in numerous times and in numerous ways in the Gurbani that it is not possible to take “lakh Churasee Fer” as temporary stages of life . I personally tried to see if such idea can be true in any way, but I end up accepting it as “numerous existences”. And, it is this human life through which the Creator and His creation are understood and Prabh’s staged show is comprehended; therefore, it should not be wasted in trivial accomplishments.

(ਹੇ ਭਾਈ!) ਚੌਰਾਸੀ ਲੱਖ ਜੂਨਾਂ ਵਿਚ ਭੌਂ ਭੌਂ ਕੇ ਤੂੰ ਹੁਣ ਇਹ ਮਨੁੱਖਾ ਜਨਮ ਬੜੀ ਮੁਸ਼ਕਿਲ ਨਾਲ ਲੱਭਾ ਹੈ। ਹੇ ਨਾਨਕ! (ਪਰਮਾਤਮਾ ਦਾ) ਨਾਮ ਹਿਰਦੇ ਵਿਚ ਵਸਾ, ਉਹ ਦਿਨ ਨੇੜੇ ਆ ਰਿਹਾ ਹੈ (ਜਦੋਂ ਇਥੋਂ ਕੂਚ ਕਰਨਾ ਹੈ)।੪।੨੨।੯੨।

Achieving everlasting bliss is very hard; through the Satiguru’s shabda, it becomes possible. A Sikh, who fails in this pursuit, he or she may realize it or not, the entire life is wasted in trivial things, establishments, haughty claims and futile debates. It is hard in this glittering Maya attraction – net to follow the Guru as the Guru also states on 918 SGGS:

ਖੰਨਿਅਹੁ ਤਿਖੀ ਵਾਲਹੁ ਨਿਕੀ ਏਤੁ ਮਾਰਗਿ ਜਾਣਾ ॥

Kẖanni▫ahu ṯikẖī vālahu nikī eṯ mārag jāṇā.

The path of Sikhi is sharper than a two-edged sword and finer than a hair.

A Sikh is a learner, and improving through learning should be his or her aim; falling down on this path is not cursed by the Guru, instead it is advised to continue on the Guru shown path with relentless determination till the goal is achieved. Running a business honestly or performing one’s assignments diligently for the financial rewards is not discouraged in the Gurbani; it is stressed to remain honest and detached to anything which takes away from the Creator. This path shown by the Guru certainly leads to everlasting ecstasy.

Interpretation in Punjabi is by Dr Sahib Singh

Humbly
G Singh

SIKHI: Beyond Religions

By G.Singh in GURBANI ARTICLES

The world moves with crowd mentality; the crowd mentality is bound by the physical, political, media force with an element of popularity. The world religions are popular because of this crowd mentality generated through different kinds of forces. In ancient Indian scriptures, truth about the Creator was introduced, but it failed to become a part of the crowd mentality and to obtain the force which could keep it going on; what was made popular in Indian civilization in those times became a part of popular Hindu religion. Religions popularized through the force were kept popular by the crowd mentality; however, it is difficult to find stable coolness of the mind through these popular religions. They promise to get fruits for the followers through some rituals, which, according to them, bring a certain kind of execution of justice by God or Allah or Permeshar in favor of the followers; In this context, Sikhi defines a paved path for the seeker, and it inspires him or her to become one with the Creator to get liberation from worldly bonds while living right in this world population. It provides open option for the seeker to either stand by Prabh, the source, or to remain separated from the source to endure nonstop ups and down in the life. In reality, Sikhi is called a “Panth/marag” which means “a way or a way out”. As per Sri Guru Granth Sahib, Sikhs’ current “shabdu Guru”, Sikhi is not a religion, but a way of living in pursuit of becoming worry free, ritual free and worldly bonds free.

When Sikhi was introduced to Indians, there were Hindus and Muslims; besides, there were also believers of Jainism, Buddhism and some other sects like Yogis, and Sanyasis. First Nanak addresses all of them without criticizing any prevailing religion or sect. He advocated his Sikhi by bringing reason and practical aspects of life to negate the influence of ritualism in serving the Creator. His message is simple and clear to free the mind from worldly bonds through falling in love with the Creator. For spiritual progression, there is no need to remain bound to certain rituals and rites. Now let us look at a shabda by Fifth Nanak to understand how Sikhi is totally different than any religion or a sect. It is on 1136, SGGS

ਭੈਰਉ ਮਹਲਾ ੫ ਘਰੁ ੧

ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥

Bẖairo mėhlā 5 gẖar 1

Ik▫oaŉkār saṯgur parsāḏ.

Raag Bhairo, Bani of Fifth Nanak, House 1.

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

ਸਗਲੀ ਥੀਤਿ ਪਾਸਿ ਡਾਰਿ ਰਾਖੀ ॥

ਅਸਟਮ ਥੀਤਿ ਗੋਵਿੰਦ ਜਨਮਾ ਸੀ ॥੧॥

Saglī thīṯ pās dār rākẖī.

Astam thīṯ govinḏ janmā sī. ||1||

In Essence: (addressed to that person who believes that the Creator took birth on special eighth day of Bhadon as Krishan Jadiv): You say that Ignoring all other lunar days, on the eighth day of moon, Gobind Prabh was born.

The Guru is addressing on the faith of those people who believe that on the eighth day of Bhadon after full moon, Lord Krishana also addressed as Gobinda was born; he is saying that as per their thoughts, the Creator ignored all the rest of the dates and took birth on eighth of the month known as Ashtamee. The Guru points out that it was not the Creator who took birth on that day by ignoring all the rest of the dates. Why? The Guru answers this question in the next verses:

(ਤੇਰੀ ਇਹ ਕੱਚੀ ਗੱਲ ਹੈ ਕਿ) ਪਰਮਾਤਮਾ ਨੇ ਹੋਰ ਸਾਰੀਆਂ ਥਿੱਤਾਂ ਲਾਂਭੇ ਰਹਿਣ ਦਿੱਤੀਆਂ, ਅਤੇ (ਭਾਦਰੋਂ ਵਦੀ) ਅਸ਼ਟਮੀ ਥਿੱਤ ਨੂੰ ਉਸ ਨੇ ਜਨਮ ਲਿਆ ॥੧॥

ਸਗਲੀ ਥੀਤਿ = ਸਾਰੀਆਂ ਥਿੱਤਾਂ। ਥੀਤਿ = {तिथि} ਚੰਦ੍ਰਮਾ ਦੇ ਹਿਸਾਬ ਨਾਲ ਗਿਣੇ ਹੋਏ ਦਿਨ। ਮੱਸਿਆ ਤੋਂ ਪੂਰਨਮਾਸ਼ੀ ਤਕ ਸ਼ੁਕਲ ਪੱਖ (ਸੁਦੀ), ਪੂਰਨਮਾਸ਼ੀ ਤੋਂ ਮੱਸਿਆ ਤਕ ਕ੍ਰਿਸ਼ਨ ਪੱਖ (ਵਦੀ)। ਮਹਾ ਪੁਰਖਾਂ ਦੇ ਜਨਮ-ਦਿਨ ਆਮ ਤੌਰ ਤੇ ਇਹਨਾਂ ਥਿੱਤਾਂ ਅਨੁਸਾਰ ਗਿਣੀਦੇ ਆ ਰਹੇ ਹਨ। ਕ੍ਰਿਸ਼ਨ ਜੀ ਦਾ ਜਨਮ ਭਾਦਰੋਂ ਦੀ ਅਸ਼ਟਮੀ ਹੈ {ਭਾਦਰੋਂ ਦੀ ਪੂਰਨਮਾਸ਼ੀ ਤੋਂ ਪਿੱਛੋਂ ਅਠਵਾਂ ਦਿਨ}। ਅਸਟਮ = ਅਠਵੀਂ। ਗੋਵਿੰਦ ਜਨਮਾਸੀ = (ਕ੍ਰਿਸ਼ਨ-ਰੂਪ ਵਿਚ) ਪਰਮਾਤਮਾ ਦਾ ਜਨਮ ॥੧॥

ਭਰਮਿ ਭੂਲੇ ਨਰ ਕਰਤ ਕਚਰਾਇਣ ॥

ਜਨਮ ਮਰਣ ਤੇ ਰਹਤ ਨਾਰਾਇਣ ॥੧॥ ਰਹਾਉ ॥

Bẖaram bẖūle nar karaṯ kacẖrā▫iṇ.

Janam maraṇ ṯe rahaṯ nārā▫iṇ. ||1|| rahā▫o.

Oh mortal! You, strayed in doubt, utter false things, because (you don’t know) the Omnipresent Creator is beyond birth and death. Pause

This statement of the Guru takes Sikhs millions miles away from Hindus in context of knowing the Creator. It is to be ignoramus to say that the Sikhi is a branch of Hinduism. The Creator, as per Sikhi, is beyond birth and death, and the Creator’s manifestation in lives doesn’t make Him an entity that comes to this earth through a mother’s womb. Prabh’s created person can become like Him, still Prabh remains beyond individual existence. No name or symbol is enough to define the Creator.

ਭਰਮਿ = ਭੁਲੇਖੇ ਵਿਚ। ਭੂਲੇ ਨਰ = ਹੇ ਕੁਰਾਹੇ ਪਏ ਹੋਏ ਮਨੁੱਖ। ਕਚਰਾਇਣ = ਕੱਚੀਆਂ ਗੱਲਾਂ।

ਭਟਕਣਾ ਦੇ ਕਾਰਨ ਕੁਰਾਹੇ ਪਏ ਹੋਏ ਹੇ ਮਨੁੱਖ! ਤੂੰ ਇਹ ਕੱਚੀਆਂ ਗੱਲਾਂ ਕਰ ਰਿਹਾ ਹੈਂ (ਕਿ ਪਰਮਾਤਮਾ ਨੇ ਭਾਦਰੋਂ ਵਦੀ ਅਸ਼ਟਮੀ ਨੂੰ ਕ੍ਰਿਸ਼ਨ-ਰੂਪ ਵਿਚ ਜਨਮ ਲਿਆ)।

ਤੇ = ਤੋਂ। ਨਾਰਾਇਣ = ਪਰਮਾਤਮਾ ॥੧॥

ਪਰਮਾਤਮਾ ਜੰਮਣ ਮਰਨ ਤੋਂ ਪਰੇ ਹੈ ॥੧॥ ਰਹਾਉ॥

ਕਰਿ ਪੰਜੀਰੁ ਖਵਾਇਓ ਚੋਰ ॥

ਓਹੁ ਜਨਮਿ ਨ ਮਰੈ ਰੇ ਸਾਕਤ ਢੋਰ ॥੨॥

Kar panjīr kẖavā▫i▫o cẖor.

Oh janam na marai re sākaṯ dẖor. ||2||

After preparing sweet treat of rice and milk, you offer it secretly to a stone idol, Oh Maya lover and ignorant man! Prabh neither dies nor takes birth.

Nothing is said against Lord Krishna; however, it is totally rejected that he was the Creator.

ਕਰਿ = ਬਣਾ ਕੇ। ਚੋਰ = ਚੋਰੀ ਚੋਰੀ, ਲੁਕਾ ਕੇ।

ਪੰਜੀਰ ਬਣਾ ਕੇ ਤੂੰ ਲੁਕਾ ਕੇ (ਆਪਣੇ ਵੱਲੋਂ ਪਰਮਾਤਮਾ ਨੂੰ ਕ੍ਰਿਸ਼ਨ-ਮੂਰਤੀ ਦੇ ਰੂਪ ਵਿਚ) ਖਵਾਂਦਾ ਹੈਂ।

ਜਨਮਿ ਨ ਮਰੈ = ਜੰਮ ਕੇ ਨਹੀਂ ਮਰਦਾ, ਨਾਹ ਜੰਮਦਾ ਹੈ ਨਾਹ ਮਰਦਾ ਹੈ। ਰੇ ਸਾਕਤ = ਹੇ ਰੱਬ ਤੋਂ ਟੁੱਟੇ ਹੋਏ! ਰੇ ਢੋਰ = ਹੇ ਮਹਾ ਮੂਰਖ! ॥੨॥

ਹੇ ਰੱਬ ਤੋਂ ਟੁੱਟੇ ਹੋਏ ਮੂਰਖ! ਪਰਮਾਤਮਾ ਨਾਹ ਜੰਮਦਾ ਹੈ ਨਾਹ ਮਰਦਾ ਹੈ ॥੨॥

ਸਗਲ ਪਰਾਧ ਦੇਹਿ ਲੋਰੋਨੀ ॥

ਸੋ ਮੁਖੁ ਜਲਉ ਜਿਤੁ ਕਹਹਿ ਠਾਕੁਰੁ ਜੋਨੀ ॥੩॥

Sagal parāḏẖ ḏėh loronī.

So mukẖ jala▫o jiṯ kahėh ṯẖākur jonī. ||3||

Your act of giving lullaby to a stone idol is the source of all sins; Let that mouth be burned that says that the Master (the Creator) enters into existences.

The Guru leaves no doubt that never ever the Creator came into existence through a woman’s womb.

ਸਗਲ ਪਰਾਧ = ਸਾਰੇ ਅਪਰਾਧਾਂ (ਦਾ ਮੂਲ)। ਦੇਹਿ = ਦੇਹਿਂ, ਤੂੰ ਦੇਂਦਾ ਹੈਂ। ਲੋਰੋਨੀ = ਲੋਰੀ।
ਤੂੰ (ਕ੍ਰਿਸ਼ਨ-ਮੂਰਤੀ ਨੂੰ) ਲੋਰੀ ਦੇਂਦਾ ਹੈਂ (ਆਪਣੇ ਵਲੋਂ ਤੂੰ ਪਰਮਾਤਮਾ ਨੂੰ ਲੋਰੀ ਦੇਂਦਾ ਹੈਂ, ਤੇਰਾ ਇਹ ਕੰਮ) ਸਾਰੇ ਅਪਰਾਧਾਂ (ਦਾ ਮੂਲ ਹੈ)।

ਸੋ = ਉਹ। ਜਲਉ = {ਹੁਕਮੀ ਭਵਿੱਖਤ, ਅੱਨ ਪੁਰਖ, ਇਕ-ਵਚਨ} ਸੜ ਜਾਏ। ਜਿਤੁ = ਜਿਸ (ਮੂੰਹ) ਨਾਲ। ਕਹਹਿ = ਤੂੰ ਆਖਦਾ ਹੈਂ, ਕਹਹਿਂ ॥੩॥

ਸੜ ਜਾਏ (ਤੇਰਾ) ਉਹ ਮੂੰਹ ਜਿਸ ਦੀ ਰਾਹੀਂ ਤੂੰ ਆਖਦਾ ਹੈਂ ਕਿ ਮਾਲਕ-ਪ੍ਰਭੂ ਜੂਨਾਂ ਵਿਚ ਆਉਂਦਾ ਹੈ ॥੩॥

ਜਨਮਿ ਨ ਮਰੈ ਨ ਆਵੈ ਨ ਜਾਇ ॥

ਨਾਨਕ ਕਾ ਪ੍ਰਭੁ ਰਹਿਓ ਸਮਾਇ ॥੪॥੧॥

Janam na marai na āvai na jā▫e.

Nānak kā parabẖ rahi▫o samā▫e. ||4||1||

Nanak’s Prabh neither dies nor takes birth, but He remains pervading everywhere.

The Gurbani refers to an idea about such kind of creator given in Indian ancient scriptures; in spite of that, the believers of those ancient scriptures never believed practically in this idea of All Pervading Creator in all equally, and it is not practiced today either by those who revere those scriptures (919 SGGS). Why not? The answer is that too much was advocated in favor of other entities. That is the reason that It is hard to find a Hindu temple in which no idol is installed. What I mean is this that in no way, Sikhi is close to Hinduism or any other religion. There are some people who try to bring Sikhi close to Islam, but they are dead wrong, because in Sikhi, no special rituals are set up as they are in Islam to please the Creator to get good rewards, or Prabh, whom Muslim call Allah, doesn’t live up in the sky; the Creator is all pervading. In Sikhi, the responsibility of doing good deeds is on the Seeker.

ਨ ਆਵੈ ਨ ਜਾਇ = ਨਾਹ ਆਉਂਦਾ ਹੈ ਨਾਹ ਜਾਂਦਾ ਹੈ। ਸਮਾਇ ਰਹਿਓ = ਸਭ ਥਾਂ ਵਿਆਪਕ ਹੈ ॥੪॥੧॥

ਪਰਮਾਤਮਾ ਨਾਹ ਜੰਮਦਾ ਹੈ ਨਾਹ ਮਰਦਾ ਹੈ, ਨਾਹ ਆਉਂਦਾ ਹੈ ਨਾਹ ਜਾਂਦਾ ਹੈ।

ਉਹ ਨਾਨਕ ਦਾ ਪਰਮਾਤਮਾ ਸਭ ਥਾਈਂ ਵਿਆਪਕ ਹੈ ॥੪॥੧॥

There are Hindu scholars and some others who repeatedly stressed that Sikhs are a part of Hinduism and some others who try to link Sikhi to Islam. Those kinds of claims are flatly denied by Fifth Nanak in the following shabda. It is also on 1136, SGGS.

ਭੈਰਉ ਮਹਲਾ ੫ ॥

Bẖairo mėhlā 5.

Raag Bhairo, Bani of Fifth Nanak

ਵਰਤ ਨ ਰਹਉ ਨ ਮਹ ਰਮਦਾਨਾ ॥

ਤਿਸੁ ਸੇਵੀ ਜੋ ਰਖੈ ਨਿਦਾਨਾ ॥੧॥

varaṯ na raha▫o na mah ramḏānā.

Ŧis sevī jo rakẖai niḏānā. ||1||

In essence: I do not observe fasting (Hindu ritual) nor I believe in the month of Ramzan (Muslim fasting time); I serve only that Prabh who protects in the end.

Rituals done to please divine power is rejected in this shabda; instead, Prabh’s devotion is advocated. I wonder why some of my Sikh brothers and sisters fail to get rid of rituals enshrined in their psyche based on simple hear say stories!

ਨਾਹ ਮੈਂ (ਹਿੰਦੂ ਦੇ) ਵਰਤਾਂ ਦਾ ਆਸਰਾ ਲੈਂਦਾ ਹਾਂ, ਨਾਹ ਮੈਂ (ਮੁਸਲਮਾਨ ਦੇ) ਰਮਜ਼ਾਨ ਦੇ ਮਹੀਨੇ (ਵਿਚ ਰੱਖੇ ਰੋਜ਼ਿਆਂ ਦਾ)। ਮੈਂ ਤਾਂ (ਸਿਰਫ਼) ਉਸ ਪਰਮਾਤਮਾ ਨੂੰ ਸਿਮਰਦਾ ਹਾਂ ਜਿਹੜਾ ਆਖ਼ਿਰ (ਹਰੇਕ ਦੀ) ਰੱਖਿਆ ਕਰਦਾ ਹੈ ॥੧॥

ਰਹਉ = ਰਹਉਂ, ਮੈਂ ਰਹਿੰਦਾ ਹਾਂ। ਮਹ ਰਮਦਾਨਾ = ਮਾਹ ਰਮਜ਼ਾਨਾ, ਰਮਜ਼ਾਨ ਦਾ ਮਹੀਨਾ (ਜਦੋਂ ਰੋਜ਼ੇ ਰੱਖੇ ਜਾਂਦੇ ਹਨ)।

ਤਿਸੁ = ਉਸ ਪ੍ਰਭੂ ਨੂੰ। ਸੇਵੀ = ਸੇਵੀਂ, ਮੈਂ ਸਿਮਰਦਾ ਹਾਂ। ਰਖੈ = ਰੱਖਿਆ ਕਰਦਾ ਹੈ। ਨਿਦਾਨਾ = ਆਖ਼ਰ ਨੂੰ ॥੧॥

ਏਕੁ ਗੁਸਾਈ ਅਲਹੁ ਮੇਰਾ ॥

ਹਿੰਦੂ ਤੁਰਕ ਦੁਹਾਂ ਨੇਬੇਰਾ ॥੧॥ ਰਹਾਉ ॥

Ėk gusā▫ī alhu merā.

Hinḏū ṯurak ḏuhāŉ neberā. ||1|| rahā▫o.

I believe in one Prabh; He is my Allah; He is my Master of the world; I am done with the both, Hindus and Muslims (what they believe in). Pause

How the decisions of not believing in what Hindus and Muslims believe is done, please read on the followings:

ਮੇਰਾ ਤਾਂ ਸਿਰਫ਼ ਉਹ ਹੈ (ਜਿਸ ਨੂੰ ਹਿੰਦੂ) ਗੁਸਾਈਂ (ਆਖਦਾ ਹੈ ਅਤੇ ਜਿਸ ਨੂੰ ਮੁਸਲਮਾਨ) ਅੱਲਾ (ਆਖਦਾ ਹੈ)। (ਆਤਮਕ ਜੀਵਨ ਦੀ ਅਗਵਾਈ ਦੇ ਸੰਬੰਧ ਵਿਚ) ਮੈਂ ਹਿੰਦੂ ਅਤੇ ਤੁਰਕ ਦੋਹਾਂ ਨਾਲੋਂ ਹੀ ਸਾਂਝ ਮੁਕਾ ਲਈ ਹੈ ॥੧॥ ਰਹਾਉ॥

ਗੁਸਾਈ = ਗੋ-ਸਾਈਂ, ਧਰਤੀ ਦਾ ਖਸਮ। ਅਲਹੁ = ਅੱਲਾ (ਮੁਸਲਮਾਨਾਂ ਦਾ ਨਾਮ ਪਰਮਾਤਮਾ ਵਾਸਤੇ)।

ਦੁਹਾਂ ਨੇਬੇਰਾ = ਦੁਹਾਂ ਤੋਂ (ਸੰਬੰਧ) ਨਿਬੇੜ ਲਿਆ ਹੈ, ਦੋਹਾਂ ਨਾਲੋਂ ਮੁਕਾ ਲਿਆ ਹੈ ॥੧॥

ਹਜ ਕਾਬੈ ਜਾਉ ਨ ਤੀਰਥ ਪੂਜਾ ॥

ਏਕੋ ਸੇਵੀ ਅਵਰੁ ਨ ਦੂਜਾ ॥੨॥

Haj kābai jā▫o na ṯirath pūjā.

Ėko sevī avar na ḏūjā. ||2||

I do not go to Mecca; I do not worship at holy pilgrimage places; I serve none but Prabh.

ਜਾਉ ਨ = ਜਾਉਂ ਨ, ਮੈਂ ਨਹੀਂ ਜਾਂਦਾ। ਏਕੋ ਸੇਵੀ = ਇਕ ਪਰਮਾਤਮਾ ਨੂੰ ਹੀ ਮੈਂ ਸਿਮਰਦਾ ਹਾਂ ॥੨॥

ਮੈਂ ਨਾਹ ਕਾਬੇ ਦਾ ਹੱਜ ਕਰਨ ਜਾਂਦਾ ਹਾਂ (ਜਿਵੇਂ ਮੁਸਲਮਾਨ ਜਾਂਦੇ ਹਨ), ਨਾਹ ਮੈਂ (ਹਿੰਦੂਆਂ ਵਾਂਗ) ਤੀਰਥਾਂ ਤੇ ਪੂਜਾ ਕਰਨ ਜਾਂਦਾ ਹਾਂ। ਮੈਂ ਤਾਂ ਸਿਰਫ਼ ਇੱਕ ਪਰਮਾਤਮਾ ਨੂੰ ਸਿਮਰਦਾ ਹਾਂ, ਕਿਸੇ ਹੋਰ ਦੂਜੇ ਨੂੰ ਨਹੀਂ (ਸਿਮਰਦਾ) ॥੨॥

ਪੂਜਾ ਕਰਉ ਨ ਨਿਵਾਜ ਗੁਜਾਰਉ ॥

ਏਕ ਨਿਰੰਕਾਰ ਲੇ ਰਿਦੈ ਨਮਸਕਾਰਉ ॥੩॥

Pūjā kara▫o na nivāj gujāra▫o.

Ėk nirankār le riḏai namaskāra▫o. ||3||

I do not perform worship (Hindu worship with rituals), I do not offer Niwaz (Muslim prayer); Only to One Formless Creator, I bow in my heart.

This is the way, Sikhi rejects rituals of organized religions like Hinduism and Islam; it is the heart which is offered to Prabh in Sikhi, and only pure heart is considered worth surrendering to the Creator. Rituals have no place in Sikhi; if any Sikh is into rituals, he or she is simply ignoring the Guru’s advice in this context. In the next verses, the Guru declares once for all how his “Panth (way of living)” differs than other religions.

ਕਰਉ ਨ = ਕਰਉਂ ਨ, ਮੈਂ ਨਹੀਂ ਕਰਦਾ। ਨਿਵਾਜ = ਨਿਮਾਜ਼। ਨ ਗੁਜਾਰਉ = ਨ ਗੁਜਾਰਉਂ, ਮੈਂ ਨਹੀਂ ਗੁਜ਼ਾਰਦਾ, ਮੈਂ (ਨਿਮਾਜ਼) ਨਹੀਂ ਪੜ੍ਹਦਾ। ਮੈਂ ਨਾਹ (ਹਿੰਦੂਆਂ ਵਾਂਗ ਵੇਦ-) ਪੂਜਾ ਕਰਦਾ ਹਾਂ, ਨਾਹ (ਮੁਸਲਮਾਨ ਵਾਂਗ) ਨਿਮਾਜ਼ ਪੜ੍ਹਦਾ ਹਾਂ।

ਲੈ = ਲੈ ਕੇ। ਰਿਦੈ = ਹਿਰਦੇ ਵਿਚ। ਨਮਸਕਾਰਉ = ਨਮਸਕਾਰਉਂ, ਮੈਂ ਸਿਰ ਨਿਵਾਂਦਾ ਹਾਂ ॥੩॥

ਮੈਂ ਤਾਂ ਸਿਰਫ਼ ਨਿਰੰਕਾਰ ਨੂੰ ਹਿਰਦੇ ਵਿਚ ਵਸਾ ਕੇ (ਉਸ ਅੱਗੇ) ਸਿਰ ਨਿਵਾਂਦਾ ਹਾਂ ॥੩॥

ਨਾ ਹਮ ਹਿੰਦੂ ਨ ਮੁਸਲਮਾਨ ॥

ਅਲਹ ਰਾਮ ਕੇ ਪਿੰਡੁ ਪਰਾਨ ॥੪॥

Nā ham hinḏū na musalmān.

Alah rām ke pind parān. ||4||

We are neither Hindus nor Muslims; our bodies and lives belong to the Creator, who is addressed as Allah and Ram.

ਹਮ = ਅਸੀ। ਪਿੰਡ = ਸਰੀਰ। ਪਰਾਨ = ਪ੍ਰਾਣ, ਜਿੰਦ। ਕੇ = ਦੇ (ਦਿੱਤੇ ਹੋਏ) ॥੪॥

(ਆਤਮਕ ਜੀਵਨ ਦੀ ਅਗਵਾਈ ਵਾਸਤੇ) ਨਾਹ ਅਸੀਂ ਹਿੰਦੂ (ਦੇ ਮੁਥਾਜ) ਹਾਂ, ਨਾਹ ਅਸੀਂ ਮੁਸਲਮਾਨ (ਦੇ ਮੁਥਾਜ) ਹਾਂ।

ਸਾਡੇ ਇਹ ਸਰੀਰ ਸਾਡੀ ਇਹ ਜਿੰਦ (ਉਸ ਪਰਮਾਤਮਾ) ਦੇ ਦਿੱਤੇ ਹੋਏ ਹਨ (ਜਿਸ ਨੂੰ ਮੁਸਲਮਾਨ) ਅੱਲਾ (ਆਖਦਾ ਹੈ, ਜਿਸ ਨੂੰ ਹਿੰਦੂ) ਰਾਮ (ਆਖਦਾ ਹੈ) ॥੪॥

ਕਹੁ ਕਬੀਰ ਇਹੁ ਕੀਆ ਵਖਾਨਾ ॥

ਗੁਰ ਪੀਰ ਮਿਲਿ ਖੁਦਿ ਖਸਮੁ ਪਛਾਨਾ ॥੫॥੩॥

Kaho Kabīr ih kī▫ā vakẖānā.

Gur pīr mil kẖuḏ kẖasam pacẖẖānā. ||5||3||

Oh Kabir say this: this is what I have expressed: by meeting the Guru – Peer, I have realized my Master.

ਹੇ ਕਬੀਰ! ਮੈਂ ਤਾਂ ਇਹ ਗੱਲ ਖੋਲ੍ਹ ਕੇ ਦੱਸਦਾ ਹਾਂ, ਕਿ ਮੈਂ ਆਪਣੇ ਗੁਰੂ-ਪੀਰ ਨੂੰ ਮਿਲ ਕੇ ਆਪਣੇ ਖਸਮ-ਪ੍ਰਭੂ ਨਾਲ ਡੂੰਘੀ ਸਾਂਝ ਪਾ ਰੱਖੀ ਹੈ ॥੫॥੩॥

In the above shabda, the Guru elaborates in detail the views of Bhagat Kabir expressed in his shabda on 1158 and 1159 SGGS; here are the verses of Bhagat Kabir’s shabda:

ਹਮਰਾ ਝਗਰਾ ਰਹਾ ਨ ਕੋਊ ॥

ਪੰਡਿਤ ਮੁਲਾਂ ਛਾਡੇ ਦੋਊ ॥੧॥ ਰਹਾਉ ॥

Hamrā jẖagrā rahā na ko▫ū.

Pandiṯ mulāŉ cẖẖāde ḏo▫ū. ||1|| rahā▫o.

In essence: I have nothing to do with any worldly thing/ritual/thought, and I have forsaken both, the Mullah and the Brahmin (representatives of Islam and Hinduism respectively).

ਝਗਰਾ = ਵਾਸਤਾ, ਸੰਬੰਧ। ਕਹੁ = ਆਖ। ਕਬੀਰ = ਹੇ ਕਬੀਰ! ਗੁਰ ਮਿਲਿ = ਗੁਰੂ ਨੂੰ ਮਿਲ ਕੇ। ਪੀਰ ਮਿਲਿ = ਪੀਰ ਨੂੰ ਮਿਲ ਕੇ। ਖੁਦਿ = ਆਪਣਾ ॥੫॥੩॥

ਦੋਹਾਂ (ਦੇ ਦੱਸੇ ਕਰਮ-ਕਾਂਡ ਤੇ ਸ਼ਰਹ ਦੇ ਰਸਤੇ) ਨਾਲ ਮੇਰਾ ਕੋਈ ਵਾਸਤਾ ਨਹੀਂ ਰਿਹਾ (ਭਾਵ, ਕਰਮ-ਕਾਂਡ ਅਤੇ ਸ਼ਰਹ ਇਹ ਦੋਵੇਂ ਹੀ ਨਾਮ-ਸਿਮਰਨ ਦੇ ਟਾਕਰੇ ਤੇ ਤੁੱਛ ਹਨ (ਜਿਉਂ ਜਿਉਂ ਮੈਂ ਨਾਮ ਸਿਮਰਨ ਦੀ ਤਾਣੀ ਉਣ ਰਿਹਾ ਹਾਂ) ਮੈਂ ਪੰਡਿਤ ਅਤੇ ਮੁੱਲਾਂ ਦੋਵੇਂ ਹੀ ਛੱਡ ਦਿੱਤੇ ਹਨ ॥੧॥ ਰਹਾਉ॥

Now let us look, how First Nanak paved this path by rejecting all kinds of rituals prevailing in various religions in his times. The following shabda is on 1127, SGGS:

ਭੈਰਉ ਮਹਲਾ ੧ ॥

Bẖairo mėhlā 1.

Raag Bhairo, Bani of First Nanak

ਜਗਨ ਹੋਮ ਪੁੰਨ ਤਪ ਪੂਜਾ ਦੇਹ ਦੁਖੀ ਨਿਤ ਦੂਖ ਸਹੈ ॥

Jagan hom punn ṯap pūjā ḏeh ḏukẖī niṯ ḏūkẖ sahai.

In Essence: People get involved in giving gratuitous feasts, making burned offerings, giving away charity, performing penance and worship, but they endure pains every day.

Above, it is questioned if anyone is freed from pains and miseries by performing above mentioned rituals. Finding a way out of these pains and miseries is important. How one can overcome these miseries and pains? The Guru answers it in a very compact expression and that is: by remembering Naam of All pervading Creator.

ਹੋਮ = ਹਵਨ। ਦੇਹੀ = ਸਰੀਰ।

(ਜੇ ਮਨੁੱਖ ਪ੍ਰਭੂ ਦਾ ਸਿਮਰਨ ਨਹੀਂ ਕਰਦਾ ਤਾਂ) ਜੱਗ ਹਵਨ ਪੁੰਨ-ਦਾਨ, ਤਪ ਪੂਜਾ ਆਦਿਕ ਕਰਮ ਕੀਤਿਆਂ ਸਰੀਰ (ਫਿਰ ਭੀ) ਦੁਖੀ ਹੀ ਰਹਿੰਦਾ ਹੈ ਦੁੱਖ ਹੀ ਸਹਾਰਦਾ ਹੈ।

ਰਾਮ ਨਾਮ ਬਿਨੁ ਮੁਕਤਿ ਨ ਪਾਵਸਿ ਮੁਕਤਿ ਨਾਮਿ ਗੁਰਮੁਖਿ ਲਹੈ ॥੧॥

Rām nām bin mukaṯ na pāvas mukaṯ nām gurmukẖ lahai. ||1||

Without Naam of All pervading Prabh, one cannot obtain liberation, but Naam is obtained through following the Guru.

ਮੁਕਤਿ = (ਦੁੱਖਾਂ ਤੋਂ) ਖ਼ਲਾਸੀ। ਨਾਮਿ = ਨਾਮ ਵਿਚ (ਜੁੜ ਕੇ)। ਗੁਰਮੁਖਿ = ਗੁਰੂ ਦੇ ਦੱਸੇ ਰਸਤੇ ਤੁਰ ਕੇ ॥੧॥

(ਵਿਕਾਰਾਂ ਤੋਂ ਅਤੇ ਵਿਕਾਰਾਂ ਤੋਂ ਪੈਦਾ ਹੋਏ ਦੁੱਖਾਂ ਤੋਂ) ਖ਼ਲਾਸੀ ਕੋਈ ਮਨੁੱਖ ਪਰਮਾਤਮਾ ਦੇ ਨਾਮ ਦਾ ਸਿਮਰਨ ਕਰਨ ਤੋਂ ਬਿਨਾ ਨਹੀਂ ਪ੍ਰਾਪਤ ਕਰ ਸਕਦਾ, ਇਹ ਖ਼ਲਾਸੀ ਗੁਰੂ ਦੀ ਸਰਨ ਪੈ ਕੇ ਪ੍ਰਭੂ-ਨਾਮ ਵਿਚ ਜੁੜਿਆਂ ਹੀ ਮਿਲਦੀ ਹੈ ॥੧॥

ਰਾਮ ਨਾਮ ਬਿਨੁ ਬਿਰਥੇ ਜਗਿ ਜਨਮਾ ॥

ਬਿਖੁ ਖਾਵੈ, ਬਿਖੁ ਬੋਲੀ ਬੋਲੈ; ਬਿਨੁ ਨਾਵੈ ਨਿਹਫਲੁ ਮਰਿ ਭ੍ਰਮਨਾ ॥੧॥ ਰਹਾਉ ॥

Rām nām bin birthe jag janmā.

Bikẖ kẖāvai bikẖ bolī bolai bin nāvai nihfal mar bẖarmanā. ||1|| rahā▫o.

In this world, life is useless without Naam of All pervading Aalpurakh. Without Akalpurakh’s Name, one eats poison, utters poisonous words, wanders and dies uselessly. Pause

I feel, the Guru stresses the importance of Naam in our lives, and he calls that life, which lived without Naam, useless. Reading religious scriptures without understanding Naam doesn’t prove to be good. Please read on:

ਬਿਰਥੇ = ਵਿਅਰਥ। ਜਗਿ = ਜਗਤ ਵਿਚ। ਬਿਖੁ = ਜ਼ਹਰ, ਵਿਕਾਰਾਂ ਦੀ ਜ਼ਹਰ। ਮਰਿ = ਮਰੈ, ਆਤਮਕ ਮੌਤ ਮਰਦਾ ਹੈ, ਉੱਚੇ ਆਤਮਕ ਗੁਣ ਗਵਾ ਲੈਂਦਾ ਹੈ। ਭ੍ਰਮਨਾ = ਭਟਕਣਾ ॥੧॥

ਪਰਮਾਤਮਾ ਦਾ ਨਾਮ ਜਪਣ ਤੋਂ ਵਾਂਜੇ ਰਹਿ ਕੇ ਮਨੁੱਖ ਦਾ ਜਗਤ ਵਿਚ ਜਨਮ (ਲੈਣਾ) ਵਿਅਰਥ ਹੋ ਜਾਂਦਾ ਹੈ।

ਜੇਹੜਾ ਮਨੁੱਖ ਵਿਸ਼ਿਆਂ ਦੀ ਜ਼ਹਰ ਖਾਂਦਾ ਰਹਿੰਦਾ ਹੈ, ਵਿਸ਼ਿਆਂ ਦੀਆਂ ਹੀ ਨਿੱਤ ਗੱਲਾਂ ਕਰਦਾ ਰਹਿੰਦਾ ਹੈ ਤੇ ਪ੍ਰਭੂ-ਸਿਮਰਨ ਤੋਂ ਖ਼ਾਲੀ ਰਹਿੰਦਾ ਹੈ, ਉਸ ਦੀ ਜ਼ਿੰਦਗੀ ਵਿਅਰਥ ਰਹਿੰਦੀ ਹੈ ਉਹ ਆਤਮਕ ਮੌਤੇ ਮਰ ਜਾਂਦਾ ਹੈ ਅਤੇ ਸਦਾ ਭਟਕਦਾ ਰਹਿੰਦਾ ਹੈ ॥੧॥ ਰਹਾਉ॥

ਪੁਸਤਕ ਪਾਠ ਬਿਆਕਰਣ ਵਖਾਣੈ ਸੰਧਿਆ ਕਰਮ ਤਿਕਾਲ ਕਰੈ ॥

ਬਿਨੁ ਗੁਰ ਸਬਦ ਮੁਕਤਿ ਕਹਾ ਪ੍ਰਾਣੀ ਰਾਮ ਨਾਮ ਬਿਨੁ ਉਰਝਿ ਮਰੈ ॥੨॥

Pusṯak pāṯẖ bi▫ākaraṇ vakẖāṇai sanḏẖi▫ā karam ṯikāl karai.

Bin gur sabaḏ mukaṯ kahā parāṇī rām nām bin urajẖ marai. ||2||

The pundit reads scriptures and grammars to others and performs three times religious rites. Oh mortal! Without the Guru’s guidance, there is no liberation; one gets entangled in such acts and dies without Naam of Omnipresent Har.

ਵਖਾਣੈ = (ਹੋਰਨਾਂ ਨੂੰ) ਸਮਝਾਂਦਾ ਹੈ। ਤਿਕਾਲ = ਤਿੰਨ ਵੇਲੇ (ਸਵੇਰੇ, ਦੁਪਹਿਰ ਤੇ ਸ਼ਾਮ)।

ਕਹਾ = ਕਿੱਥੇ? ਪ੍ਰਾਣੀ = ਹੇ ਪ੍ਰਾਣੀ! ਉਰਝਿ = ਉਲਝ ਕੇ, (ਵਿਕਾਰਾਂ ਵਿਚ) ਫਸ ਕੇ ॥੨॥

(ਪੰਡਿਤ ਸੰਸਕ੍ਰਿਤ) ਪੁਸਤਕਾਂ ਦੇ ਪਾਠ ਤੇ ਵਿਆਕਰਣ ਆਦਿਕ (ਆਪਣੇ ਵਿਦਿਆਰਥੀਆਂ ਆਦਿਕਾਂ ਨੂੰ) ਸਮਝਾਂਦਾ ਹੈ, ਤਿੰਨ ਵੇਲੇ (ਹਰ ਰੋਜ਼) ਸੰਧਿਆ-ਕਰਮ ਭੀ ਕਰਦਾ ਹੈ,

ਪਰ, ਹੇ ਪ੍ਰਾਣੀ! ਗੁਰੂ ਦੇ ਸ਼ਬਦ ਤੋਂ ਬਿਨਾ ਉਸ ਨੂੰ (ਵਿਸ਼ਿਆਂ ਦੇ ਜ਼ਹਰ ਤੋਂ) ਖ਼ਲਾਸੀ ਬਿਲਕੁਲ ਨਹੀਂ ਮਿਲ ਸਕਦੀ। ਪਰਮਾਤਮਾ ਦੇ ਨਾਮ ਤੋਂ ਵਾਂਜਿਆ ਉਹ ਵਿਕਾਰਾਂ ਵਿਚ ਫਸਿਆ ਰਹਿ ਕੇ ਆਤਮਕ ਮੌਤ ਸਹੇੜ ਲੈਂਦਾ ਹੈ ॥੨॥

ਡੰਡ ਕਮੰਡਲ ਸਿਖਾ ਸੂਤੁ ਧੋਤੀ ਤੀਰਥਿ ਗਵਨੁ ਅਤਿ ਭ੍ਰਮਨੁ ਕਰੈ ॥

ਰਾਮ ਨਾਮ ਬਿਨੁ ਸਾਂਤਿ ਨ ਆਵੈ ਜਪਿ ਹਰਿ ਹਰਿ ਨਾਮੁ ਸੁ ਪਾਰਿ ਪਰੈ ॥੩॥

Dand kamandal sikẖā sūṯ ḏẖoṯī ṯirath gavan aṯ bẖarman karai.

Rām nām bin sāŉṯ na āvai jap har har nām so pār parai. ||3||

Yogi carries staff and begging bowl, pundit keeps pony tail in the middle of the head and wears loin cloth and he visits pilgrimages; thus such person wanders a lot; but without Naam of the Omnipresent, he doesn’t get peace; however, one, who utters Har Naam, ferries across it (the worldly ocean).

In India, there were sects like yogis, wandering sadhu with long matted hair and the pundits, the Vedic scholars; the Guru points out how their acts were littered with rituals and how they failed in obtaining peace of mind.

ਡੰਡ = (ਜੋਗੀ ਵਾਲਾ) ਡੰਡਾ। ਕਮੰਡਲ = ਖੱਪਰ, ਚਿੱਪੀ। ਸਿਖਾ = ਬੋਦੀ, ਚੋਟੀ। ਸੂਤੁ = ਜਨੇਊ। ਤੀਰਥਿ ਗਵਨੁ = ਤੀਰਥ ਉਤੇ ਜਾਣਾ, ਤੀਰਥ-ਜਾਤ੍ਰਾ। ਭ੍ਰਮਨੁ = (ਧਰਤੀ ਉਤੇ) ਭੌਣਾ।

(ਜੋਗੀ ਹੱਥ ਵਿਚ) ਡੰਡਾ ਤੇ ਖੱਪਰ ਫੜ ਲੈਂਦਾ ਹੈ, ਬ੍ਰਾਹਮਣ ਬੋਦੀ ਰੱਖਦਾ ਹੈ, ਜਨੇਊ ਤੇ ਧੋਤੀ ਪਹਿਨਦਾ ਹੈ, (ਜੋਗੀ) ਤੀਰਥ-ਜਾਤ੍ਰਾ ਤੇ ਧਰਤੀ-ਭ੍ਰਮਨ ਕਰਦਾ ਹੈ। , (ਪਰ ਇਹਨੀਂ ਕੰਮੀਂ) ਪਰਮਾਤਮਾ ਦਾ ਨਾਮ ਸਿਮਰਨ ਤੋਂ ਬਿਨਾ (ਮਨ ਨੂੰ) ਸ਼ਾਂਤੀ ਨਹੀਂ ਆ ਸਕਦੀ। ਜੋ ਮਨੁੱਖ ਹਰੀ ਦਾ ਨਾਮ ਸਦਾ ਸਿਮਰਦਾ ਹੈ, ਉਹ (ਵਿਸ਼ੇ ਵਿਕਾਰਾਂ ਦੇ ਸਮੁੰਦਰ ਤੋਂ) ਪਾਰ ਲੰਘ ਜਾਂਦਾ ਹੈ ॥੩॥

ਜਟਾ ਮੁਕਟੁ ਤਨਿ ਭਸਮ ਲਗਾਈ ਬਸਤ੍ਰ ਛੋਡਿ ਤਨਿ ਨਗਨੁ ਭਇਆ ॥

ਰਾਮ ਨਾਮ ਬਿਨੁ ਤ੍ਰਿਪਤਿ ਨ ਆਵੈ ਕਿਰਤ ਕੈ ਬਾਂਧੈ ਭੇਖੁ ਭਇਆ ॥੪॥

Jatā mukat ṯan bẖasam lagā▫ī basṯar cẖẖod ṯan nagan bẖa▫i▫ā.

Rām nām bin ṯaripaṯ na āvai kiraṯ kai bāŉḏẖai bẖekẖ bẖa▫i▫ā. ||4||

One weaves the matted hair into a crown, applies ashes to the body and becomes naked forsaking clothes (different people do such different things); however, without Har Naam, one doesn’t get satiated; assuming certain sectarian garbs is a result of bondage of done deeds.

ਜਟਾ ਮੁਕਟੁ = ਜਟਾਂ ਦਾ ਜੂੜਾ। ਤਨਿ = ਸਰੀਰ ਉਤੇ। ਭਸਮ = ਸੁਆਹ। ਛੋਡਿ = ਛੱਡ ਕੇ। ਨਗਨੁ = ਨੰਗਾ। ਬਾਂਧੈ = ਬੱਧੇ ਹੋਏ (ਮਨੁੱਖ) ਨੂੰ। ਕਿਰਤ = ਕੀਤੇ ਹੋਏ ਕਰਮਾਂ ਦੇ ਸੰਸਕਾਰ। ਕਿਰਤ ਕੈ ਬਾਂਧੈ = ਕੀਤੇ ਕਰਮਾਂ ਦੇ ਸੰਸਕਾਰਾਂ ਦੇ ਬੱਧੇ ਮਨੁੱਖ ਨੂੰ। ਭੇਖੁ = ਧਾਰਮਿਕ ਲਿਬਾਸ ॥੪॥

ਜਟਾਂ ਦਾ ਜੂੜਾ ਕਰ ਲਿਆ, ਪਿੰਡੇ ਤੇ ਸੁਆਹ ਮਲ ਲਈ, ਸਰੀਰ ਉਤੋਂ ਕੱਪੜੇ ਉਤਾਰ ਕੇ ਨੰਗਾ ਰਹਿਣ ਲੱਗ ਪਿਆ,

ਪਿਛਲੇ ਕੀਤੇ ਕਰਮਾਂ ਦੇ ਸੰਸਕਾਰਾਂ ਦੇ ਬੱਝੇ ਹੋਏ ਲਈ (ਇਹ ਸਾਰਾ ਅਡੰਬਰ) ਨਿਰਾ ਬਾਹਰਲਾ ਧਾਰਮਿਕ ਲਿਬਾਸ ਹੀ ਹੈ। ਪ੍ਰਭੂ ਦਾ ਨਾਮ ਜਪਣ ਤੋਂ ਬਿਨਾ ਮਾਇਆ ਦੀ ਤ੍ਰਿਸ਼ਨਾ ਵਲੋਂ ਮਨ ਰੱਜਦਾ ਨਹੀਂ ॥੪॥

ਜੇਤੇ ਜੀਅ ਜੰਤ ਜਲਿ ਥਲਿ ਮਹੀਅਲਿ ਜਤ੍ਰ ਕਤ੍ਰ ਤੂ ਸਰਬ ਜੀਆ ॥

ਗੁਰ ਪਰਸਾਦਿ ਰਾਖਿ ਲੇ ਜਨ ਕਉ ਹਰਿ ਰਸੁ ਨਾਨਕ ਝੋਲਿ ਪੀਆ ॥੫॥੭॥੮॥

Jeṯe jī▫a janṯ jal thal mahī▫al jaṯar kaṯar ṯū sarab jī▫ā.

Gur parsāḏ rākẖ le jan ka▫o har ras Nānak jẖol pī▫ā. ||5||7||8||

Oh Prabh! You are present in all kinds of lives of the land, the water, the sky and here and there. Oh Nanak!! When Har saves the devotees through the Guru’s blessings, they enjoy Har’s love.

At the end of this shabda, First Nanak defines Prabh’s permeating power in the lives; he further says that Prabh graces the devotees and through the Guru, Prabh causes them to enjoy His love. Prabh is in all; some people may start worshiping idols and some may indulge in rituals to gain rewards, but only those ones, who are saved by Prabh’s blessings through the Guru, obtain peace of mind. Such devotees enjoy Har’s love. To be in Har’s love is a goal of the devotee and to obtain that love, there is a path directed by the Guru. It is not obtained through rituals or wearing sectarian garbs, but through learning from the Guru who attaches the seeker with Har. This is the Sikhi: a way to be with Akalpurakh. This is what Bhagat Kabir points out about whom Fifth Nanak talks in his shabda quoted earlier. After reading all these shabdas, one can see how Sikhi is different from organized religions and how it frees the seeker from religious and social bonds and rituals.

ਜੇਤੇ ਜੀਅ = ਜਿਤਨੇ ਭੀ ਜੀਵ ਹਨ। ਜਲਿ = ਜਲ ਵਿਚ। ਥਲਿ = ਧਰਤੀ ਵਿਚ। ਮਹੀਅਲਿ = ਮਹੀ ਤਲਿ, ਧਰਤੀ ਦੇ ਤਲ ਉਪਰ, ਧਰਤੀ ਦੇ ਉਪਰਲੇ ਪੁਲਾੜ ਵਿਚ, ਆਕਾਸ਼ ਵਿਚ। ਜਤ੍ਰ ਕਤ੍ਰ = ਜਿਥੇ ਕਿਥੇ, ਹਰ ਥਾਂ।

ਜਨ ਕਉ = (ਆਪਣੇ) ਦਾਸ ਨੂੰ। ਰਾਖਿ ਲੇ = ਰੱਖ ਲੈਂਦਾ ਹੈ। ਝੋਲਿ = ਹਿਲਾ ਕੇ, ਸੁਆਦ ਨਾਲ ॥੫॥੭॥੮॥

(ਪਰ ਹੇ ਪ੍ਰਭੂ! ਜੀਵਾਂ ਦੇ ਕੁਝ ਵੱਸ ਨਹੀਂ ਹੈ) ਪਾਣੀ ਵਿਚ ਧਰਤੀ ਵਿਚ ਆਕਾਸ਼ ਵਿਚ ਜਿਤਨੇ ਭੀ ਜੀਵ ਵੱਸਦੇ ਹਨ ਸਭਨਾਂ ਵਿਚ ਤੂੰ ਆਪ ਹੀ ਹਰ ਥਾਂ ਮੌਜੂਦ ਹੈਂ।
ਹੇ ਨਾਨਕ! ਜਿਸ ਜੀਵ ਨੂੰ ਪ੍ਰਭੂ ਗੁਰੂ ਦੀ ਕਿਰਪਾ ਦੀ ਰਾਹੀਂ (ਵਿਸ਼ੇ ਵਿਕਾਰਾਂ ਤੋਂ) ਬਚਾਂਦਾ ਹੈ ਉਹ ਪਰਮਾਤਮਾ ਦੇ ਨਾਮ ਦਾ ਰਸ ਬੜੇ ਸੁਆਦ ਨਾਲ ਪੀਂਦਾ ਹੈ ॥੫॥੭॥੮॥

I haven’t heard any religion that doesn’t put bonds on the seeker but Sikhi. By becoming a Sikh, one obtains an ultimate freedom, which is hard to attain otherwise.

Interpretation in Punjabi is by Dr. Sahib Singh

Humbly

Gurdeep singh

We are from Him| Gursoch

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

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

To remain close to the Creator

There is None Other than The Creator

A Slow Death-Trap

Books referred and recommended

The Group Mentality And “Sikhi”

The Spiritual Aspect Of Sikhi

Everlasting Bliss

SIKHI: Beyond Religions

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