We are from Him| Gursoch

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

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

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

Raag Sree Raag, the bani of Bhagat Ravidas.

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

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

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

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

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

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

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

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

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

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

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

Wishes

G Singh

www.gursoch.com

 

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

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

ਪਉੜੀ ॥

ਧਨੁ ਸੰਪੈ ਮਾਇਆ ਸੰਚੀਐ ਅੰਤੇ ਦੁਖਦਾਈ ॥

ਘਰ ਮੰਦਰ ਮਹਲ ਸਵਾਰੀਅਹਿ ਕਿਛੁ ਸਾਥਿ ਨ ਜਾਈ ॥

ਹਰ ਰੰਗੀ ਤੁਰੇ ਨਿਤ ਪਾਲੀਅਹਿ ਕਿਤੈ ਕਾਮਿ ਨ ਆਈ ॥

ਜਨ ਲਾਵਹੁ ਚਿਤੁ ਹਰਿ ਨਾਮ ਸਿਉ ਅੰਤਿ ਹੋਇ ਸਖਾਈ ॥

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

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

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

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

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

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

Stanza.

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

Wishes

G Singh

 

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

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

ਮ: 2 ॥

ਪਉਣੁ ਗੁਰੂ ਪਾਣੀ ਪਿਤਾ ਮਾਤਾ ਧਰਤਿ ਮਹਤੁ ॥

ਦਿਨਸੁ ਰਾਤਿ ਦੁਇ ਦਾਈ ਦਾਇਆ ਖੇਲੈ ਸਗਲ ਜਗਤੁ ॥

ਚੰਗਿਆਈਆ ਬੁਰਿਆਈਆ ਵਾਚੇ ਧਰਮੁ ਹਦੂਰਿ ॥

ਕਰਮੀ ਆਪੋ ਆਪਣੀ ਕੇ ਨੇੜੈ ਕੇ ਦੂਰਿ ॥

ਜਿਨੀ ਨਾਮੁ ਧਿਆਇਆ ਗਏ ਮਸਕਤਿ ਘਾਲਿ ॥

ਨਾਨਕ ਤੇ ਮੁਖ ਉਜਲੇ ਹੋਰ ਕੇਤੀ ਛੁਟੀ ਨਾਲਿ ॥2॥

Mėhlā 2.

Pa-uṇ gurū pāṇī piṯā māṯā ḏẖaraṯ mahaṯ.

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

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

Karmī āpo āpṇī ke neṛai ke ḏūr.

Jinī nām ḏẖi-ā-i-ā ga-e maskaṯ gẖāl.

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

The bani of Second Nanak.

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

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

Wishes.

G Singh

 

To remain close to the Creator

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

ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥

Ik-oaʼnkār saṯgur parsāḏ.

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

ਰਾਗੁ ਗਉੜੀ ਮਹਲਾ 9 ॥

Rāg ga-oṛī mėhlā 9.

Raag Gaurhi, the bani of Ninth Nanak.

ਸਾਧੋ ਮਨ ਕਾ ਮਾਨੁ ਤਿਆਗਉ ॥

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

Sāḏẖo man kā mān ṯi-āga-o.

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

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

ਸੁਖੁ ਦੁਖੁ ਦੋਨੋ ਸਮ ਕਰਿ ਜਾਨੈ ਅਉਰੁ ਮਾਨੁ ਅਪਮਾਨਾ ॥

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

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

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

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

ਉਸਤਤਿ ਨਿੰਦਾ ਦੋਊ ਤਿਆਗੈ ਖੋਜੈ ਪਦੁ ਨਿਰਬਾਨਾ ॥

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

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

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

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

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

Wishes

G.Singh

www.gursoch.com

 

There is None Other than The Creator

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

ਆਸਾ ਮਹਲਾ 4 ॥

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

Āsā mėhlā 4.

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

Raag Asa, the bani of fourth Nanak.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Wishes!

G Singh

www.gursoch.com

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Understanding ” Mool Mantra” ( A Prelude To Japji) Final

https://www.gursoch.com/gurmat-vichar/understanding-mool-mantra-a-prelude-to-jap-ji/

 

“ਸਤਿ” conveys many kinds of meanings like “true, charity, good deeds, all pervading reality and so on.”  It depends in what context it is used; here it is used with “Naam” obviously it is about Him; Akalpurakh is addressed in Gurbani by Naam  or Naon also; therefore, its meaning has more depth here, “Satt” originates from Sanskrit-word “Sattya” which means that who/which has existence (Dr Sahib Singh) and this existence is, “all pervading truth”. The Guru further calls Him “an existing reality” by using the word,” ਸਤਿ ਨਾਮੁ .” “Satnaam” literally means He truly exists, some scholars interpret “Satnaam” as “His Name is true/eternal”; however, His eternity is expressed by calling Him “a being Akal/beyond death” and also it is expressed in the Sloka that follows the “Mool Mantra”. Therefore, it means “Akalpurakh is an existing reality not a myth”.

             “ਕਰਤਾ ਪੁਰਖੁ”,   it has two words, “ਕਰਤਾ” means creator. ਪੁਰਖੁ is used most of the times for a man but it is also used for “supreme Soul.” In Bhagwat Gaeta, it is used for “soul” (Dr SS Ji); In Sri Guru Granth Sahib, it is used for “all pervading soul/light” (SGGS 291). Now we should look how First Nanak does stress on Akalpurakh’s “being active as a Creator who is All Pervading.”  After this, the next follow His known qualities which are not seen often in humans beings and some of these qualities are very important to adopt to have His vision. This fact is repeatedly elaborated in various Shabadas in Sri Guru Granth Sahib where ever blending in His color is stressed.

            “ਨਿਰਭਉ ਨਿਰਵੈਰੁ “.ਨਿਰਭਉ means fearless; it means the Creator has no fear of anyone. ਨਿਰਵੈਰੁ, means the one who doesn’t hold any kind of grudge or animosity against any one. As He is the Creator of all, why should He fear from anyone?  As He is an active creator of all —good and evil— why should He keep grudge or animosity against anyone?  The total creation is His own in which He permeates; both words fear and animosity do not fit in His nature of being a Creator. Anyone if ever says that the Creator is angry; obviously, that person is an ignorant. It is the humans who think about revenge or settling the scores. His devotees, being in love with Him, earn such qualities through meditating on Him with His grace. Tenth Nanak taught to harbor these two qualities even in case of self defense, and his warrior followers earned these qualities and kept intact while fighting an aggression. When they lost these qualities, they fell down from His grace. When one chooses to side with the fearless Creator, who is without animosity, one must become like Him in one’s behavior. In the next words, the Guru describes His eternity.

             “ਅਕਾਲ ਮੂਰਤਿ “, ਅਕਾਲ means beyond times, ਮੂਰਤਿ means “form”, so it means His form is beyond times.  It is stressed that never ever the Creator dies as the mortals do, and the time has no effect on Him; why? Its answer is expressed in the next word, ““ਅਜੂਨੀ ਸੈਭੰ”.

 “ਅਜੂਨੀ ਸੈਭੰ”. ਅਜੂਨੀ, means beyond birth. Whoever takes birth has to die; it is the law of the nature: His Ordinance.  Akalpurakh is beyond times because He doesn’t take birth. If that is the case, how did He come into existence? First Nanak answers this question through the word, “ਸੈਭੰ” which means “He exists from His own- self or light”. Obviously, there is nothing from which He came into existence as we do from a father and mother. This word dispels all illusions created about His existence. Wherever in metaphoric expressions, His manifestation is discussed, it must not be interpreted in a literal meaning; who do, certainly will envelop in duality, which is not accepted by the Guru.

            As stated above, He is “all pervading Creator ਕਰਤਾ ਪੁਰਖੁ ; therefore, He cannot be in only one body or a place ever. When the enlightened ones and His true devotees are addressed as “Him” in Gurbani, it is simply about His obvious manifestation in them which proves them unique like Him from the rest of the population. They are His mediums to communicate with other humans directly.  In whoever He manifests, that person becomes worth to have extreme reverence because such an enlightened one has obtained numerous virtues of the Creator such as “being beyond fear and animosity.” Usually in this world, all people have fears of different kinds, and all people bear animosity toward someone in different ways. Contrarily, that is not the case with His true devotees because they become like Him by obtaining virtues stated above (397 SGGS).

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

            First Nanak has expressed the Almighty as he has realized Him by falling in love with Him, and he has also pointed out how He could be known. In JapJi, stanza, up to stanza 2, the Guru stresses on the importance of realizing His infinity and infinite Ordinance by rejecting some prevailed practices about knowing Him.  Then, the Guru advises his followers to turn toward those who sing His praises, but the Guru also says that this act of turning toward His devotees occurs only as per His set up limits for the mortals; right there, the Guru inserts His advice how to please Him, and it is done by understanding His Ordinance (up to stanza 4, Jap Ji). After advising his followers to understand His Ordinance, the Guru asks the followers to sing His praises, which carry miracles of transforming lives through a Guru. That is, indeed, an interpretation of ਗੁਰ ਪ੍ਰਸਾਦਿ  (up to stanza 5 ,Jap Ji).

            What we see here in JapJi is His description in a possible way; He is unique because He is immaculate even though He pervades everywhere [stanza 5, Jap Ji]. His being “Akalmurat”  is elaborated in the first sloka of Jap Ji”

ਆਦਿ ਸਚੁ ਜੁਗਾਦਿ ਸਚੁ ॥  

ਹੈ ਭੀ ਸਚੁ ਨਾਨਕ ਹੋਸੀ ਭੀ ਸਚੁ ॥੧॥  

Āḏ sacẖ jugāḏ sacẖ.  

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

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

             “ਅਜੂਨੀ ਸੈਭੰ” is also elaborated in stanza 5, Jap Ji,

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

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

In Essence:  He cannot be established or created; the Immaculate Creator is from His own self/light.

            As He is an active Creator, and His creation is under His Ordinance; no one is beyond His power; however, His Ordinance cannot be expressed like Him (stanza 2 Jap Ji). Only He is an active All Pervading Creator (Karta Purkh), and only He is the Giver (stanza7, Jap Ji) that conveys a message: a message of worshiping none but Him.

            Now let us look at the question of “His power of permeating in all forms”, also known as His Sargun Sroop (With Form) which literally is expressed through the words, “Onkaar (Ikkonakaar) and “Karta Purakh.”  First Nanak accepts Him permeating in all lives and His presence everywhere; in simple words, in all visible or invisible beings, things and places, His “live presence” exists; please read the stanza 9 of Jap Ji:

ਜੇਤਾ ਕੀਤਾ ਤੇਤਾ ਨਾਉ ॥   ਵਿਣੁ ਨਾਵੈ ਨਾਹੀ ਕੋ ਥਾਉ ॥  

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

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

            In many Shabadas, in various ways, the Gurus and the Bhagatas express well the Invisible Creator and His “Sargun swroop (His being present in the forms) as a “permeating power in His creation.” To see Him only separated from His creation is not right as First Nanak himself states on 223 SGGS.

            After the Mool Mantra, the  Sloka  dispels other illusions about Him. Many people think that the Almighty came on this earth individually time to time; First Nanak doesn’t accept that; therefore, he adds another truth about Him in addition to His being beyond birth and death. His eternity expressed in the Sloka proves that unlike those who take birth and then depart from here after some time,  the Creator remains present forever. When we accept that, then how we can reduce Him to a body that is bound to perish?

            In Gurbani, this is the Nirgun (formless, without attributes) aspect of Akalpurakh; there is another aspect of Akalpurakh, which is called Sargun (His power of permeating in His creation; it is also repeated in Sri Guru Granth Sahib just to realize Him in His creation but not to take His creation alone as Him), and that is already explained above in context of His being present in His creation. Without understanding His presence in His Sargun Form, we fail to understand Him as Nirgun Almighty as per Gurbani. All the enlightened ones from different times, speak the same language about Him by mentioning His Nirgun and Sargun forms. Now let’s have a few Gurbani Verses about His Sargun form.

            Please bear in mind that His presence in His Creation is not the totality of His existence and that is another reason to believe Him beyond birth and death. In other words, if drops of ocean put in numerous pots, all those pots do not become the ocean.

            On 1239 SGGS, in Sarang ki Vaar by Mehla 4, First Nanak’s sloka states clearly that Akalpurakh is inexpressible; only efforts are done to express Him; His infinite existence is praised throughout SGGS:

 ਮਹਲਾ ੧ ॥  

ਆਖਣਿ ਅਉਖਾ ਸੁਨਣਿ ਅਉਖਾ ਆਖਿ ਨ ਜਾਪੀ ਆਖਿ ॥  

ਇਕਿ ਆਖਿ ਆਖਹਿ ਸਬਦੁ ਭਾਖਹਿ ਅਰਧ ਉਰਧ ਦਿਨੁ ਰਾਤਿ ॥  

ਜੇ ਕਿਹੁ ਹੋਇ ਤ ਕਿਹੁ ਦਿਸੈ ਜਾਪੈ ਰੂਪੁ ਨ ਜਾਤਿ ॥  

ਸਭਿ ਕਾਰਣ ਕਰਤਾ ਕਰੇ ਘਟ ਅਉਘਟ ਘਟ ਥਾਪਿ ॥  

ਆਖਣਿ ਅਉਖਾ ਨਾਨਕਾ ਆਖਿ ਨ ਜਾਪੈ ਆਖਿ ॥੨॥  

Mėhlā 1.  

Ākẖaṇ a▫ukẖā sunaṇ a▫ukẖā ākẖ na jāpī ākẖ.  

Ik ākẖ ākẖahi sabaḏ bẖākẖahi araḏẖ uraḏẖ ḏin rāṯ.  

Je kihu ho▫e ṯa kihu ḏisai jāpai rūp na jāṯ.  

Sabẖ kāraṇ karṯā kare gẖat a▫ugẖat gẖat thāp.  

Ākẖaṇ a▫ukẖā nānkā ākẖ na jāpai ākẖ. ||2||

In Essence: To express Akalpurakh in any way is difficult; even by repeatedly expressing Him, one cannot comprehend Him completely. Some with all efforts express Him day and night. If He has any form and He is visible, only then one can express Him fully (by seeing Him in a form). By creating all kinds of beings and putting them in easy and hard situations, He Himself acts by permeating in them. To express Akalpurakh in any way is difficult even by repeatedly expressing Him, one cannot comprehend Him completely.

            This is the way all enlightened ones state about His infinity, and they make other people aware of His inexpressible infinity; besides, they express Him as per His given ability to them. All what is expressed by them about Him can only be understood fully if someone treads on a path shown by them (because they have experienced Him); if their path is ignored, it is beyond comprehension what they say.

            All other claims that the Creator lives above in the sky or takes birth as an individual should not be acceptable to a Sikh. What they think or claim is also a part of His play as per Gurmat; a Sikh should, by understanding that, avoid confrontation on such issues because all are subject to His Ordinance. A Sikh’s goal is obtained when he or she starts realizing the Guru’s experience about Akalpurakh; what others say shouldn’t bother him or her. Atheists or people in dilemma about Him or those who stuck in the concepts of the Creator they think at their own, should never be looked as bad ones or deluded ones as per Gurbani (235, 271, 274, 359 SGGS); if the Guru or His enlightened Devotees express the plight of such persons, they have obtained that authority by reaching to that peak where He is realized; a Sikh has no right to address such people with harsh words. Let us learn about this situation from Bhagat Kabir; he comments on the people’s behavior when his faith in only one Akalpurakh is questioned; in his own words on 324 SGGS, here is the solution of the problem:

ਗਉੜੀ ਕਬੀਰ ਜੀ ॥  

ਜਬ ਹਮ ਏਕੋ ਏਕੁ ਕਰਿ ਜਾਨਿਆ ॥   ਤਬ ਲੋਗਹ ਕਾਹੇ ਦੁਖੁ ਮਾਨਿਆ ॥੧॥ 

Ga▫oṛī Kabīr jī.  

Jab ham eko ek kar jāni▫ā.   Ŧab logah kāhe ḏukẖ māni▫ā. ||1|| 

In Essence: When I have realized that there is only one Akalpurakh, why are people upset?

            ਜਦੋਂ ਅਸਾਂ (ਭਾਵ, ਮੈਂ) ਇਹ ਸਮਝ ਲਿਆ ਹੈ ਕਿ ਸਭ ਥਾਈਂ ਇਕ ਪਰਮਾਤਮਾ ਹੀ ਵਿਆਪਕ ਹੈ, ਤਾਂ (ਪਤਾ ਨਹੀਂ) ਲੋਕਾਂ ਨੇ ਇਸ ਗੱਲ ਨੂੰ ਕਿਉਂ ਬੁਰਾ ਮਨਾਇਆ ਹੈ।੧।

             Some people called Bhagat Kabir a dishonored person; see how he responds:

ਹਮ ਅਪਤਹ ਅਪੁਨੀ ਪਤਿ ਖੋਈ ॥  

ਹਮਰੈ ਖੋਜਿ ਪਰਹੁ ਮਤਿ ਕੋਈ ॥੧॥ ਰਹਾਉ ॥ 

Ham apṯah apunī paṯ kẖo▫ī.  

Hamrai kẖoj parahu maṯ ko▫ī. ||1|| rahā▫o.

In Essence: I am dishonored one and I have lost the honor; on what path I tread, you do not need to follow (you remain honored ones in worldly way!) Pause

            If a person says that there is no God; what is wrong with that? It is his or her opinion after all. A simple believer has contrary opinion, but His true devotee has even contrary opinion to the opinion of a simple believer (who just believes but does no effort to realize Him). Learning to tolerate others opinions is a great push towards spiritual progression. It doesn’t mean if some one keeps sending you Mantra to recite to get saved, you shouldn’t write back telling him that you don’t want that ignorant push. If you remember, when Babur attacked, as per First Nanak, Pathanas took refuge in Magic tricks which were failed. You know that these mantras didn’t save India from the foreign invaders to rule over it for 1000 years. How will they save us. Indeed, it is bad if you call him names or attack him personally.

            ਮੈਂ ਨਿਸੰਗ ਹੋ ਗਿਆ ਹਾਂ ਤੇ ਮੈਨੂੰ ਇਹ ਪਰਵਾਹ ਨਹੀਂ ਕਿ ਕੋਈ ਮਨੁੱਖ ਮੇਰੀ ਇੱਜ਼ਤ ਕਰੇ ਜਾਂ ਨਾਹ ਕਰੇ। (ਤੁਹਾਨੂੰ ਲੋਕਾਂ ਨੂੰ ਜਗਤ ਵਿਚ ਮਨ-ਵਡਿਆਈ ਦਾ ਖ਼ਿਆਲ ਹੈ, ਇਸ ਵਾਸਤੇ ਜਿਸ ਰਾਹੇ ਮੈਂ ਪਿਆ ਹਾਂ) ਉਸ ਰਾਹੇ ਮੇਰੇ ਪਿੱਛੇ ਨਾਹ ਤੁਰੋ।੧।ਰਹਾਉ।

ਹਮ ਮੰਦੇ ਮੰਦੇ ਮਨ ਮਾਹੀ ॥  

ਸਾਝ ਪਾਤਿ ਕਾਹੂ ਸਿਉ ਨਾਹੀ ॥੨॥ 

Ham manḏe manḏe man māhī.  

Sājẖ pāṯ kāhū si▫o nāhī. ||2||

In Essence: If I am bad, it is me (what to others?) I am not into establishing relationships with others. (Therefore; you honored ones; you are safe, and you stay away from me to keep your so called honor!)

            ਜੇ ਮੈਂ ਭੈੜਾ ਹਾਂ ਤਾਂ ਆਪਣੇ ਹੀ ਅੰਦਰ ਭੈੜਾ ਹਾਂ ਨ, (ਕਿਸੇ ਨੂੰ ਇਸ ਗੱਲ ਨਾਲ ਕੀਹ?); ਮੈਂ ਕਿਸੇ ਨਾਲ (ਇਸੇ ਕਰਕੇ) ਕੋਈ ਮੇਲ-ਮੁਲਾਕਾਤ ਭੀ ਨਹੀਂ ਰੱਖੀ ਹੋਈ।੨।

ਪਤਿ ਅਪਤਿ ਤਾ ਕੀ ਨਹੀ ਲਾਜ ॥  

ਤਬ ਜਾਨਹੁਗੇ ਜਬ ਉਘਰੈਗੋ ਪਾਜ ॥੩॥ 

Paṯ apaṯ ṯā kī nahī lāj.  

Ŧab jānhuge jab ugẖraigo pāj. ||3||

In Essence: I don’t care to have honor or dishonor but you will realize the reality when your cover up will be revealed.

            Bhagat Kabir is hinting at the false honor for which people live, but for His devotee, it is His acceptance that supersedes all worldly honors.

            ਕੋਈ ਮੇਰੀ ਇੱਜ਼ਤ ਕਰੇ ਜਾਂ ਨਿਰਾਦਰੀ ਕਰੇ, ਮੈਂ ਇਸ ਵਿਚ ਕੋਈ ਹਾਣਤ ਨਹੀਂ ਸਮਝਦਾ; ਕਿਉਂਕਿ ਤੁਹਾਨੂੰ ਭੀ ਤਦੋਂ ਹੀ ਸਮਝ ਆਵੇਗੀ (ਕਿ ਅਸਲ ਇੱਜ਼ਤ ਜਾਂ ਨਿਰਾਦਰੀ ਕਿਹੜੀ ਹੈ) ਜਦੋਂ ਤੁਹਾਡਾ ਇਹ ਜਗਤ-ਵਿਖਾਵਾ ਉੱਘੜ ਜਾਇਗਾ।੩।

ਕਹੁ ਕਬੀਰ ਪਤਿ ਹਰਿ ਪਰਵਾਨੁ ॥  

ਸਰਬ ਤਿਆਗਿ ਭਜੁ ਕੇਵਲ ਰਾਮੁ ॥੪॥੩॥ 

Kaho Kabīr paṯ har parvān.  

Sarab ṯi▫āg bẖaj keval rām. ||4||3|| 

In Essence: Real honor is in the acceptance of Prabh; for that, forsake all else and meditate only on one Akalpurakh.

            ਹੇ ਕਬੀਰ! ਆਖ-(ਅਸਲ) ਇੱਜ਼ਤ ਉਸੇ ਦੀ ਹੀ ਹੈ, ਜਿਸ ਨੂੰ ਪ੍ਰਭੂ ਕਬੂਲ ਕਰ ਲਏ। (ਤਾਂ ਤੇ, ਹੇ ਕਬੀਰ!) ਹੋਰ ਸਭ ਕੁਝ (ਭਾਵ, ਦੁਨੀਆ ਦੀ ਲੋਕ-ਲਾਜ) ਛੱਡ ਕੇ ਪਰਮਾਤਮਾ ਦਾ ਸਿਮਰਨ ਕਰ।੪।੩। ❁ ਭਾਵ: ਦੁਨੀਆ ਦੇ ਬੰਦੇ ਲੋਕ-ਲਾਜ ਪਿੱਛੇ ਮਰਦੇ ਮਰਦੇ ਭਗਤ ਜਨਾਂ ਨੂੰ ਕੁਤਰਕਾਂ ਕਰਦੇ ਹਨ, ਕਿਉਂਕਿ ਬੰਦਗੀ ਵਾਲੇ ਮਨੁੱਖ ਲੋਕ-ਲਾਜ ਛੱਡ ਕੇ ਸਭ ਜੀਆਂ ਨਾਲ ਇਕੋ ਜਿਹਾ ਵਰਤਾਉ ਰੱਖਦੇ ਹਨ। ਪਰ ਦੁਨੀਆ ਦੇ ਇਹ ਆਦਰ ਜਾਂ ਨਿਰਾਦਰੀ ਪ੍ਰਭੂ ਦੀ ਹਜ਼ੂਰੀ ਵਿਚ ਕਿਸੇ ਲੇਖੇ ਨਹੀਂ ਹਨ। ਉੱਥੇ ਤਾਂ ਬੰਦਗੀ ਕਬੂਲ ਹੈ।੩ ।

            About the same One Akalpurakh, the Guru expresses his views to guide the seeker to build a faith only in Him. The Guru first expresses that only the one Creator should be worshiped and praised; what people say or the established institutions say, is not important for His seeker. The Guru’s stress on “only one” has a reason and that is to take his followers out of duality so that they can get imbued with one Akalpurakh only who is present all the time within and everywhere like the air. How then, after reading millions times, Ikkoankaar, the Sikhs can consider Him in one place or body? Why do they start believing that bathing on certain Sikh places will bring liberation to them? Aren’t they becoming the old Brahmins who were questioned by their own Gurus? I want them to justify this truth which is heavily advocated in Sri Guru Granth Sahib. They forget that the Guru also says: look for Him within. Since He is present in us, should we claim ourselves God or we should search for his presence within? 

            Some Hindus didn’t care about some Rishis who, indeed, tried to express the Creator for them in wonderful way to stop them from indulging in ignorance;however, they listened to others who made the society filthy and reduced the Creator to a toy. Please read carefully and ponder over this; you will feel sorry for those who buried these gems like thoughts under the avalanche of ritualism and deity worshiping; please read:

             “Rituals and sacrifices are expression of lower knowledge. If you wish to become wise, ignore all rituals and sacrifices and go to search for higher knowledge. In crossing the sea of birth and death, rituals and sacrifices are like leaking rafts.”

From: Mundaka Upanishad 1:2, 1, 7-13

            “As sparks fly from a blazing fire, so millions of living beings come from God. He transcends all beings; yet he is present in all beings. He has no body or mind; yet, all bodies and minds were created by him. He has no name or form; yet, he is the source of the all elements — space, air, fire, water and earth —- from which all forms are made.”

From: Mundaka Upanishad, 21. 1. 1 – 8, 10

            Gurbani repeatedly refers to such beautiful thoughts expressed in earlier scriptures and suggests that those thoughts are taken over by ritualism and deity worshiping (556, 919, and 1203, SGGS.).  And, Gurbani questions those later on done additions to old scriptures that led to this mess of duality (385, 408 and 920 SGGS). Later on, selfish Rishis buried gems like thoughts under their own selfish agendas. Today, many Sikhs are indulging in the same practice of burying the truth under their misled thoughts by indulging heavily in ritualism. Everywhere at Sikh places, rituals have taken over the truth the Gurus have advocated for over two centuries. They are denial of Akalpurakh defined in Mool Mantras and follow those guides who, instead of following their Guru, are getting deluded themselves by Maya. If it continued, there would be no Sikhi of Guru Nanak Gobind Singh promoted as popular as it has been so far.

            His presence within us is way out to know Him and to realize Him within instead of looking Him at religious shrines as per our Guru’s advice.

            Sikhs can see that the above given short statement (a prelude to Jap Ji) about the Almighty by First Nanak has been repeated throughout Sri Guru Granth Sahib. Obviously, this statement also known as “Mool Mantra” is all about the Almighty; we must avoid restricting the Almighty to be on certain place or in a certain body only. The Seeker, when adopts His virtues, stated above like being without animosity, fear and attachment, becomes like Him, but he never can  replace Akalpurakh with him.

            To realize Him, Divine knowledge is required that comes through those who have realized Him; today in Sikhi that entity is described as the Guru in Sri Guru Granth Sahib since it is composed of the bani of those who  did actually realize Him. Gurbani also clearly states that Bani is the Guru, please see on 982 SGGS ( Gurbani supports Sri Guru Granth Sahib to be the Guru; therefore we don’t need any other proof to honor Sri Guru Granth Sahib as the living eternal Shabad Guru of the Sikhs as some sects claim to have First Nanak’s spiritual throne (Gurgaddi) going on to date at their mind slave mentality).

            Sikhi is a way out to live in His love who is eternal and beyond perishable bodies. When His devotees are called His forms or it is stated that there is no difference between the Guru and Akalpurakh, still it doesn’t violate the basic principle of His being beyond birth and death; Sikhi adores His devotees who become like Him, and Sikhi also adores the Guru who leads the followers to Him as he himself becomes like Him, please read on 397 SGGS, Mehla 5:

ਆਸਾ ਮਹਲਾ ੫ ॥  

ਜਿਨ੍ਹ੍ਹਾ ਨ ਵਿਸਰੈ ਨਾਮੁ ਸੇ ਕਿਨੇਹਿਆ ॥   ਭੇਦੁ ਨ ਜਾਣਹੁ ਮੂਲਿ ਸਾਂਈ ਜੇਹਿਆ ॥੧॥  

Āsā mėhlā 5.  

Jinĥā na visrai nām se kinehi▫ā.   Bẖeḏ na jāṇhu mūl sāʼn▫ī jehi▫ā. ||1||  

Raag Asa, Bani of Fifth Nanak.

In essence: What are they like who do not forget His Name? They are like Akalpurakh; do not feel any difference between Akalpurakh and them.

            Now ponder over theses verses. The devotees of Akalpurakh about which the Guru talks about take birth and bound to depart unlike the Creator; if so, how we can take the meaning of these verses that His devotees are God? He is beyond birth, but His devotees take birth. If they are His Sargan Sroop, all lives and all visible universes are also His Sargun Swroop. What is actually the Guru says in these verses? He advises His followers to revere His true Devotees with great respect, treat them as we treat the Creator in respect and honor because they are pure and immaculate like Him; and in purity, there is no difference between the Creator and His devotees, and He eminently manifests in them. To envision Him in a human body, go and meet such  devotees. 

             (ਹੇ ਭਾਈ!) ਜਿਨ੍ਹਾਂ ਮਨੁੱਖਾਂ ਨੂੰ ਕਦੇ ਭੀ ਪਰਮਾਤਮਾ ਦਾ ਨਾਮ ਨਹੀਂ ਭੁੱਲਦਾ (ਕੀ ਤੈਨੂੰ ਪਤਾ ਹੈ ਕਿ) ਉਹ ਕਿਹੋ ਜਿਹੇ ਹੁੰਦੇ ਹਨ? (ਉਹਨਾਂ ਵਿਚ ਤੇ ਖਸਮ-ਪ੍ਰਭੂ ਵਿਚ) ਰਤਾ ਭੀ ਫ਼ਰਕ ਨਾਹ ਸਮਝੋ, ਉਹ ਖਸਮ-ਪ੍ਰਭੂ ਵਰਗੇ ਹੋ ਜਾਂਦੇ ਹਨ।੧। 

            Whenever we study verses like these, we must keep in mind that He is “Ikkonkaar and beyond birth and death.

            Now let us look how the Gurus use its sense in other shabdas and Banis:

On 99,SGGS

ਦੁਖ ਭੰਜਨ ਨਿਧਾਨ ਅਮੋਲੇ ॥  

ਨਿਰਭਉ ਨਿਰਵੈਰ ਅਥਾਹ ਅਤੋਲੇ ॥  

ਅਕਾਲ ਮੂਰਤਿ ਅਜੂਨੀ ਸੰਭੌ ਮਨ ਸਿਮਰਤ ਠੰਢਾ ਥੀਵਾਂ ਜੀਉ ॥੨॥  

Ḏukẖ bẖanjan niḏẖān amole.  

Nirbẖa▫o nirvair athāh aṯole.  

Akāl mūraṯ ajūnī sambẖou man simraṯ ṯẖandẖā thīvāʼn jī▫o. ||2||  

In Essence: Oh Destroyer of pain and priceless Treasure! You are beyond fear and animosity and you are immeasurable; you are beyond death and birth; you are self-illumined! My mind becomes peaceful by remembering you.

            ਹੇ (ਜੀਵਾਂ ਦੇ) ਦੁੱਖ ਨਾਸ ਕਰਨ ਵਾਲੇ! ਹੇ ਕੀਮਤੀ ਪਦਾਰਥਾਂ ਦੇ ਖ਼ਜ਼ਾਨੇ! ਹੇ ਨਿਡਰ ਨਿਰਵੈਰ ਅਥਾਹ ਤੇ ਅਤੋਲ ਪ੍ਰਭੂ! ਤੇਰੀ ਹਸਤੀ ਮੌਤ ਤੋਂ ਰਹਿਤ ਹੈ, ਤੂੰ ਜੂਨਾਂ ਵਿਚ ਨਹੀਂ ਆਉਂਦਾ, ਤੇ ਆਪਣੇ ਆਪ ਤੋਂ ਹੀ ਪਰਗਟ ਹੁੰਦਾ ਹੈਂ। (ਤੇਰਾ ਨਾਮ) ਮਨ ਵਿਚ ਸਿਮਰ ਸਿਮਰ ਕੇ ਮੈਂ ਸ਼ਾਂਤ ਚਿੱਤ ਹੋ ਜਾਂਦਾ ਹਾਂ।੨।
On 1082, SGGS:

ਅਮੋਘ ਦਰਸਨ ਆਜੂਨੀ ਸੰਭਉ ॥  

ਅਕਾਲ ਮੂਰਤਿ ਜਿਸੁ ਕਦੇ ਨਾਹੀ ਖਉ ॥  

ਅਬਿਨਾਸੀ ਅਬਿਗਤ ਅਗੋਚਰ ਸਭੁ ਕਿਛੁ ਤੁਝ ਹੀ ਹੈ ਲਗਾ ॥੭॥   

Amogẖ ḏarsan ājūnī sambẖa▫o.  

Akāl mūraṯ jis kaḏe nāhī kẖa▫o.  

Abẖināsī abigaṯ agocẖar sabẖ kicẖẖ ṯujẖ hī hai lagā. ||7||

In Essence: Your vision is fruitful! You are beyond birth; you are self illumined (you are from your own self); your form is immortal that doesn’t ever perish. You are Imperishable, Invisible and Incomprehensible! Everything is on your support.

            ਹੇ ਫਲ ਦੇਣ ਤੋਂ ਕਦੇ ਨਾਹ ਉੱਕਣ ਵਾਲੇ ਦਰਸਨ ਵਾਲੇ ਪ੍ਰਭੂ! ਹੇ ਜੂਨਾਂ-ਰਹਿਤ ਪ੍ਰਭੂ! ਹੇ ਆਪਣੇ ਆਪ ਤੋਂ ਪਰਕਾਸ਼ ਕਰਨ ਵਾਲੇ ਪ੍ਰਭੂ! ਹੇ ਮੌਤ-ਰਹਿਤ ਸਰੂਪ ਵਾਲੇ! ਹੇ (ਅਜਿਹੇ) ਪ੍ਰਭੂ ਜਿਸ ਦਾ ਕਦੇ ਨਾਸ ਨਹੀਂ ਹੋ ਸਕਦਾ! ਹੇ ਅਬਿਨਾਸੀ! ਹੇ ਅਦ੍ਰਿਸ਼ਟ! ਹੇ ਅਗੋਚਰ! (ਜਗਤ ਦੀ) ਹਰੇਕ ਸ਼ੈ ਤੇਰੇ ਹੀ ਆਸਰੇ ਹੈ।੭।

On1201, SGGS:

ਸਾਰਗ ਮਹਲਾ ੪ ॥   ਜਪਿ ਮਨ ਨਿਰਭਉ ॥  

ਸਤਿ ਸਤਿ ਸਦਾ ਸਤਿ ॥   ਨਿਰਵੈਰੁ ਅਕਾਲ ਮੂਰਤਿ ॥  

ਆਜੂਨੀ ਸੰਭਉ ॥   ਮੇਰੇ ਮਨ ਅਨਦਿਨ+ ਧਿਆਇ ਨਿਰੰਕਾਰੁ ਨਿਰਾਹਾਰੀ ॥੧॥ ਰਹਾਉ ॥  

Sārag mėhlā 4.   Jap man nirbẖa▫o.  

Saṯ saṯ saḏā saṯ.   Nirvair akāl mūraṯ.  

Ājūnī sambẖa▫o.   Mere man anḏino ḏẖi▫ā▫e nirankār nirāhārī. ||1|| rahā▫o.

Raag Sarang.  Bani of Fourth Nanak.

In Essence: Oh mind! Utter the name of Fearless who is ever eternal, beyond animosity, and whose form is immortal. He is beyond birth because He is self illumined.  Contemplate the Formless and self sustained. Pause

            ਨਿਰਭਉ = ਜਿਸ ਨੂੰ ਕਿਸੇ ਤੋਂ ਡਰ ਨਹੀਂ। ਸਤਿ = ਸਦਾ ਕਾਇਮ ਰਹਿਣ ਵਾਲਾ। ਨਿਰਵੈਰੁ = ਜਿਸ ਦਾ ਕਿਸੇ ਨਾਲ ਵੈਰ ਨਹੀਂ। ਅਕਾਲ ਮੂਰਤਿ = {ਅਕਾਲ = ਮੌਤ-ਰਹਿਤ। ਮੂਰਤਿ = ਹਸਤੀ, ਸਰੂਪ} ਜਿਸ ਦਾ ਵਜੂਦ ਮੌਤ-ਰਹਿਤ ਹੈ। ਆਜੂਨੀ = ਜੋ ਜੂਨਾਂ ਵਿਚ ਨਹੀਂ ਪੈਂਦਾ। ਸੰਭਉ = {स्वयंभु } ਜੋ ਆਪਣੇ ਆਪ ਤੋਂ ਪਰਗਟ ਹੁੰਦਾ ਹੈ। ਅਨਦਿਨੁ = ਹਰ ਰੋਜ਼, ਹਰ ਵੇਲੇ। ਨਿਰੰਕਾਰੁ = ਜਿਸ ਦਾ ਕੋਈ ਖ਼ਾਸ ਆਕਾਰ (ਸ਼ਕਲ) ਦੱਸਿਆ ਨਹੀਂ ਜਾ ਸਕਦਾ। ਨਿਰਾਹਾਰੀ = {ਨਿਰ-ਆਹਾਰ। ਆਹਾਰ = ਖ਼ੁਰਾਕ, ਭੋਜਨ} ਜਿਸ ਨੂੰ ਕਿਸੇ ਖ਼ੁਰਾਕ ਦੀ ਲੋੜ ਨਹੀਂ ਪੈਂਦੀ।੧।ਰਹਾਉ।

            ਹੇ (ਮੇਰੇ) ਮਨ! ਉਸ ਪਰਮਾਤਮਾ ਦਾ ਨਾਮ ਜਪਿਆ ਕਰ, ਜਿਸ ਨੂੰ ਕਿਸੇ ਤੋਂ ਕੋਈ ਡਰ ਨਹੀਂ, ਜੋ ਸਦਾ ਸਦਾ ਹੀ ਕਾਇਮ ਰਹਿਣ ਵਾਲਾ ਹੈ, ਜਿਸ ਦਾ ਕਿਸੇ ਨਾਲ ਕੋਈ ਵੈਰ ਨਹੀਂ, ਜਿਸ ਦੀ ਹਸਤੀ ਮੌਤ ਤੋਂ ਪਰੇ ਹੈ, ਜੋ ਜੂਨਾਂ ਵਿਚ ਨਹੀਂ ਆਉਂਦਾ, ਜੋ ਆਪਣੇ ਆਪ ਤੋਂ ਪਰਗਟ ਹੁੰਦਾ ਹੈ। ਹੇ ਮੇਰੇ ਮਨ! ਹਰ ਵੇਲੇ ਉਸ ਪਰਮਾਤਮਾ ਦਾ ਧਿਆਨ ਧਰਿਆ ਕਰ, ਜਿਸ ਦੀ ਕੋਈ ਸ਼ਕਲ ਨਹੀਂ ਦੱਸੀ ਜਾ ਸਕਦੀ, ਜਿਸ ਨੂੰ ਕਿਸੇ ਖ਼ੁਰਾਕ ਦੀ ਲੋੜ ਨਹੀਂ।੧।ਰਹਾਉ।

            The Gurus have left no stone unturned to express the Creator who only should be meditated on; if slipping away from their shown path, some choose to worship human beings or places or dieties as All Pervading Infinite Creator, it is their destiny; Sikh’s Waheguru is beyond form but powerful to permeate in all lives just as the air exists at any space on earth. That power doesn’t limit Him to be in one place or a body. His eminent manifestation is absorbed in His true devotees who never claim to be Him. No wonder, the Guru wants us to see Him not in a limited way:

On 227, SGGS:

ਭੋਜਨੁ ਨਾਮੁ ਨਿਰੰਜਨ ਸਾਰੁ ॥  

ਪਰਮ ਹੰਸੁ ਸਚੁ ਜੋਤਿ ਅਪਾਰ ॥   ਜਹ ਦੇਖਉ ਤਹ ਏਕੰਕਾਰੁ ॥੫॥  

Bẖojan nām niranjan sār.  

Param hans sacẖ joṯ apār.   Jah ḏekẖ▫a▫u ṯah ekankār. ||5||  

In Essence: A person, who makes Prabh’s Name as the most important food (spiritual), he becomes sublime swan (pure person) and light of Infinite Prabh manifests in him. Then where ever he sees, He sees One All Pervading Creator. 

            ਜੇਹੜਾ ਮਨੁੱਖ (ਸਦਾ-ਥਿਰ ਪ੍ਰਭੂ ਦੇ ਚਰਨਾਂ ਵਿਚ ਜੁੜਦਾ ਹੈ) ਨਿਰੰਜਨ ਦੇ ਸ੍ਰੇਸ਼ਟ ਨਾਮ ਨੂੰ ਆਪਣੀ ਆਤਮਕ ਖ਼ੁਰਾਕ ਬਣਾਂਦਾ ਹੈ, ਉਹ ਸਦਾ-ਥਿਰ ਰਹਿਣ ਵਾਲਾ ਪਰਮ ਹੰਸ ਬਣ ਜਾਂਦਾ ਹੈ, ਬੇਅੰਤ (ਪ੍ਰਭੂ) ਦੀ ਜੋਤਿ (ਉਸ ਦੇ ਅੰਦਰ ਚਮਕ ਪੈਂਦੀ ਹੈ)। ਬੇਸ਼ਕ ਕਿਸੇ ਭੀ ਪਾਸੇ ਉਹ ਤੱਕ ਕੇ ਵੇਖ ਲਏ, ਉਸ ਨੂੰ ਹਰ ਥਾਂ ਇੱਕ ਪਰਮਾਤਮਾ ਹੀ ਦਿੱਸਦਾ ਹੈ।੫।

            Unfortunately, in reality, He appears as One All Pervading Creator to those who spiritually progress by enshrining Him within as spiritual guiding light. By merely saying that He is One and is present all over, we fail to realize this spiritual experience.

A partial interpretation in Punjabi ( In Gurmukhi Script) is by Dr. Sahib Singh

Humbly

G Singh 

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Understanding “Mool Mantra” , A Prelude To Jap Ji

If we, the Sikhs, don’t understand Mool Mantra (A prelude To Jap Ji), we know nothing about Sikhi; without understanding the concept of the Creator in “Mool Mantra”, we simply build our mansion of knowledge on stories told over times by those who were more interested in pursuit of their own quest than understanding fully the goal of our Gurus, or we are indulging in implying ideas of our own limits to every word used in Mool Mantra; if so, we often forget that every word used in Mool Mantra is elaborated in Sri Guru Granth in detail with examples ( Please check on 33,SGGS, 54 ,SGGS, 73,SGGS,78,SGGS,108,SGGS,391,SGGS,720,SGGS 748,SGGS, 930 SGGS, 931,SGGS,1385,SGGS and1412 SGGS); we cannot imply our own thought for which the words used in Mool Mantra do not stand. First Nanak introduces to us the Creator he has adored, praised and realized; his goal is to take the followers away from prevailed misconceptions about Him and to lead them directly to Him who, even being Formless and Invisible, keeps His presence in all. Through Many shabdas it is made clear that indeed, He is ikkonakaar which means “One All Pervading:; in other words, He is present very much within all (Please check for references on 11. SGGS, 25 SGGS, 33 SGGS, 47 SGGS, 56 SGGS, 128 SGGS, 152 SGGS, 181 SGGS,and 342 SGGS).

           It is commonplace practice of defining “ ੴ / Ikk Onakaar” as a new and complete description of “OM” in some Sikh circles, but It is not true if we look at its description in entire Sri Guru Granth Sahib. First Nanak elaborates it further through the words that follow it. From where he has taken the word “ਓ” is very clear from its own form; it is not found “as it is” in any ancient scriptures of India. While reading Upanishad and Simirtis, we come across a word “Aum” used for “Atam”; in Mandukya Upanishad (1-12), it is stated, “ Aum”, this is an eternal word. It symbolizes” what was, what is, and what shall be”. It also represents what is beyond the present and beyond the future”. Interestingly this concept keeps changing though, please read on: “God is all and the soul is God. The soul has four conditions. First condition is wakefulness, when the senses are turned outwards focusing on external world. The second condition is dreaming, when the senses are turned inwards focusing on past deeds and present desires. The third condition is dreamless sleep when desires are resting. The fourth condition is purity. The senses are neither turned outwards nor inwards; there is neither wakefulness nor dreaming. This condition is supreme consciousness, when there is complete awareness of the Soul. This fourth condition is expressed by the syllable “Aum”. This Upanishad calls the soul God but it also expresses “Aum” not as God but a Syllable that represents fourth condition of the soul. After reading that sometimes, the words like “Aum”, “Soul or Supreme Soul” and “God” appear to be conveying meaning of the Creator, but sometimes they appear to give different meanings, for example: God is all and the soul is God” as stated above, but look at this another example, “ by means of the soul, all living beings can know God; and this knowledge fills them with joy … “ Taittiriya Upanishad 2-6, 7. If through a soul, God is known; obviously, it appears that God is separate from the soul; by reading this, the mind certainly get confused about the concept God and the soul. In Rig Veda, Aum is expressed as divine syllable, the sustainer of the world:

           “The four quarters of the sky, reach down to the oceans on the edge of the universe, and from there, the waters flow, the whole universe is sustained by the divine syllable, Aum, which flows everywhere” Rig Veda 1:164-4, 45-46,51-52

           Later on in Rig Veda it is stated that God is one with many names but wise men know that He is one. No wonder, the Guru refers to such thought in Veda in Gurbani by saying that what the reality is expressed in Veda, they don’t believe but they follow later on sages who led them to idol worshiping ( Please check on 919 SGGS, 556 SGGS). Well, that is not topic of this article; therefore, let us see How the Guru expresses the Creator in His full concept.

           The Guru differs slightly with Upanishad and Vedas; the soul is not God but a part of God because God or Ikkoankar is also separate from the soul though it exists in beings like the butter in the milk. On 966, Mehla 5:

ਆਪੇ ਸਭਨਾ ਮੰਝਿ ਆਪੇ ਬਾਹਰਾ ॥

Āpe sabẖnā manjẖ āpe bāhrā.

In Essence: He is within all and He Himself is beyond all.

           There is very interesting statement in “Isa Upanishad “
“God travels and yet he does not, He is far away and yet He is near. He is in all beings, yet He is outside all beings”

It adds:

           “Those, who find God within themselves, and find God in others, lose all fear; those, who are at one with all beings, and discern the unity of all beings, lose all sorrows.
Isa Upnishda 1-2,4-8

           This is very closest statement to Gurbani in context of the Ikkoankaar. Interestingly, the soul is treated as one entity pervading in all in Upanishad, but Gurbani takes it further by separating the Creator completely from His Creation (555, SGGS):

ਪਉੜੀ ॥ ਆਪੇ ਸਭ ਘਟ ਅੰਦਰੇ ਆਪੇ ਹੀ ਬਾਹਰਿ ॥

ਆਪੇ ਗੁਪਤੁ ਵਰਤਦਾ ਆਪੇ ਹੀ ਜਾਹਰਿ ॥

ਜੁਗ ਛਤੀਹ ਗੁਬਾਰੁ ਕਰਿ ਵਰਤਿਆ ਸੁੰਨਾਹਰਿ ॥

ਓਥੈ ਵੇਦ ਪੁਰਾਨ ਨ ਸਾਸਤਾ ਆਪੇ ਹਰਿ ਨਰਹਰਿ ॥

ਬੈਠਾ ਤਾੜੀ ਲਾਇ ਆਪਿ ਸਭ ਦੂ ਹੀ ਬਾਹਰਿ ॥

ਆਪਣੀ ਮਿਤਿ ਆਪਿ ਜਾਣਦਾ ਆਪੇ ਹੀ ਗਉਹਰੁ ॥੧੮॥

Pa▫oṛī. Āpe sabẖ gẖat anḏre āpe hī bāhar.

Āpe gupaṯ varaṯḏā āpe hī jāhar.

Jug cẖẖaṯīh gubār kar varṯi▫ā sunnāhar.

Othai veḏ purān na sāsṯā āpe har narhar.

Baiṯẖā ṯāṛī lā▫e āp sabẖ ḏū hī bāhar.

Āpṇī miṯ āp jāṇḏā āpe hī ga▫uhar. ||18||

Stanza.

In Essence: Prabh Himself is within all but He is also outside. He prevails hidden and He Himself is manifest. For thirty six ages, He prevailed by Himself in pitch darkness. During that time, there were no Puranas and Shastras but Akalpurakh by Himself. Prabh is sitting in a trance separate from all. Prabh knows His limits though He is unfathomable ocean.

In context of Onakaar, let us read First Nanak on 929 SGGS:

ਓਅੰਕਾਰਿ ਬ੍ਰਹਮਾ ਉਤਪਤਿ ॥ ਓਅੰਕਾਰੁ ਕੀਆ ਜਿਨਿ ਚਿਤਿ ॥

ਓਅੰਕਾਰਿ ਸੈਲ ਜੁਗ ਭਏ ॥ ਓਅੰਕਾਰਿ ਬੇਦ ਨਿਰਮਏ ॥

ਓਅੰਕਾਰਿ ਸਬਦਿ ਉਧਰੇ ॥ ਓਅੰਕਾਰਿ ਗੁਰਮੁਖਿ ਤਰੇ ॥

ਓਨਮ ਅਖਰ ਸੁਣਹੁ ਬੀਚਾਰੁ ॥ ਓਨਮ ਅਖਰੁ ਤ੍ਰਿਭਵਣ ਸਾਰੁ ॥੧॥

O▫ankār barahmā uṯpaṯ. O▫ankār kī▫ā jin cẖiṯ.

O▫ankār sail jug bẖa▫e. O▫ankār beḏ nirma▫e.

 O▫ankār sabaḏ uḏẖre. O▫ankār gurmukẖ ṯare.

Onam akẖar suṇhu bīcẖār. Onam akẖar ṯaribẖavaṇ sār. ||1||

In Essence: Brahama was created by Onakaar(Akalpurakh). Brahama cherished Him in his mind. The whole world and the time difference of yuga (ages) have existed from Him, From Him Vedas came into existence. Through the Guru Shabada, the world was saved. With the grace of Onakaar, the mortals are saved (through the Guru shabda); thus, Onankaar ferries across the mortals through the Guru. Listen (oh Pundit!) and ponder over the word “onam” you write. This is for Akalpurakh who is the essence (the origin) of the whole world

Note; The Guru is addressing those people who write “onam nameh” for idols, and he makes it clear that the Barhma known as a Devta was His creation who kept Akalpurakh in his mind; whole world, ages and Vedas are because of Him. There was Guru Shabad through which many were saved; therefore, it is important to know for whom these words “onam nameh” should be used. These words should be used for the creator, the essence of the whole world.

           It is this word Onakaar that was literally corrected by First Nanak by attaching number one (੧) with it.

           As we study Gurbani, it becomes very clear that there is no other entity but one Creator that runs the entire show of the world and beyond. Obviously, using number one with “OnaKaar” (Onakaar is described in Gurbani, we know that (Please check on 885 and 999 SGGS Mehla 5, 929, 1285 SGGS, Mehla 1), the Guru stresses on oneness of the Creator. It is clear that the Guru doesn’t accept word “Om” or “Aum” as completely defining words of His virtues; therefore, he takes “ਓ” and uses a suffix “Kaar” with it to complete its meaningful usage, and its sound becomes different from “Aum ” and that is “ ਓਅੰਕਾਰ “(929 SGGS); obviously, there is no sound of “Om.” This very word is also used by Bhagat Kabir Ji as well (on 340 SGGS); however, the Guru brings it to its new version and that is “ੴ”. It is well explained in Gurbani as stated earlier. Stress here is given on His being one with His power of pervading all over. Bhai Gurdas defines the Mool Mantra in a compact version:

“ਏਕਾ ਏਕੰਕਾਰੁ ਲਿਖਿ ਦੇਖਾਲਿਆ ।

Aykaa aykankaaruz|ikhi daykhaaliaa|

By writing 1 (One number) in the beginning, Ekkankar is defined as the one only (ਏਕੰਕਾਰੁ is the right pronunciation of ੴ; please on 153, SGGS Mehla 1)

ਊੜਾ ਓਅੰਕਾਰੁ ਪਾਸਿ ਬਹਾਲਿਆ ।

Oorhaa aoankaaru paasi bahaaliaa|

[With the first number], and by using “oorha” as “Onkaar” with it (number one), [idea continues]

ਸਤਿ ਨਾਮੁ ਕਰਤਾਰੁ ਨਿਰਭਉ ਭਾਲਿਆ ।

Sati naamu karataaru nirabhau bhaaliaa|

The reality of the Name of fearless Creator is made understood.

ਨਿਰਵੈਰਹੁ ਜੈਕਾਰੁ ਅਜੂਨਿ ਅਕਾਲਿਆ ।

niravairahu jaikaaru ajooni akaaliaa|

and also it is explained that the Creator is beyond enmity, birth and death [Vaaran Bhai Gurdas]

           Bhai Gurdas had the honor of scribing Gurbani as per the order of Fifth Nanak; obviously, he got the Mool Mantra understood completely by being very close to Fifth Nanak. Some people question him too, why I wonder?

Now let us see how far First Nanak goes to express it in his own words.

ੴ ਸਤਿ ਨਾਮੁ ਕਰਤਾ ਪੁਰਖੁ

ਨਿਰਭਉ ਨਿਰਵੈਰੁ

ਅਕਾਲ ਮੂਰਤਿ ਅਜੂਨੀ ਸੈਭੰ ਗੁਰ ਪ੍ਰਸਾਦਿ ॥

Ik▫oaʼnkār saṯ nām karṯā purakẖ

nirbẖa▫o nirvair

akāl mūraṯ ajūnī saibẖaʼn gurparsāḏ.

ੴ, before First Nanak, there was “Onakaar,” as we see used by Bhagat Kabir Ji who was here before First Nanak. it was indeed used for the Creator but First Nanak used “੧” with Onakaar; it consists of two parts, first is, “”On” and the second is “Kaar”; “Onkaar” has been also used in Gurbani as the Creator of “the beginning”(1061 SGGS) “Kaar” is described by Bhai Veer Singh as “only one special” (Sri Guru Granth Sahib Kosh-51), but as per Dr Sahib Singh, it means“ All Pervading equally” . First Nanak adds with it “, ੧” to convey oneness of “Onankaar; in simple words as per the Guru,” Akalpurakh is the only one who pervades all over equally.” Here it also represents the Creator and all the names given to Him. The Gurus and the Bhagatas call Him with numerous names; many of such names were attached to exceptional personalities of the History of India; that is why they all, the Gurus and the Bhagatas,keep calling Him as “all pervading” to separate Him from all others who bore these (His) names ( Please see examples on 436,SGGS and 469, SGGS); however, they departed from here as per His “will.” Obviously they couldn’t be “Ikkankaar”.

[Part 1 ends] To Be Continued.

https://www.gursoch.com/gurmat-vichar/understanding-mool-mantra-a-prelude-to-japji-final/

Humbly

G Singh

The Guru’s Call: Coming Out Of Deceptive Concepts

Last year, I visited Punjab, India; what I saw was mind boggling in context of a Sikh way of life. I am not against any faith but what is not acceptable to me is to claim to be Sikhs while also practicing stone idol honoring as a Sikh. Sikhi rejects worshiping of stones or men outright; there are numerous Gurbani verses that prohibit such practices while walking on the path of Sikhi. I went to attend Bhog –ceremony (completion of reading of Sri Guru Granth Sahib) and faced Ganesh idol welcoming me as I entered the house of a Sikh where bhog ceremony was held; besides, I have seen many shops of Sikh proprietors decorated with idols of Devtas. Is it to get customers? Contrary to that I visited shops run by Muslim proprietors and found no such idols or pictures in their shops, and surprisingly they were getting pretty good business. What went wrong? Many Sikhs may know already that Sikh missionary- efforts are almost dead and Guru-golak is under the control of those persons who don’t care about the Guru Message highly advocated by the Gurus by putting their lives on the line. Today in Punjab, the plight of Sikhi is pitiable; the Guru Golak of Gurdawaras existing throughout India needs to be given to those who are determined to pass on the Guru Message without bowing in to Maya avalanche or who act as volunteers to spread the ideology of the Guru. Doesn’t it appear sad that against what the Gurus stood is being practiced right in Gurduwara ? When did Tenth Nanak sacrifice an innocent goat to put blood on the weapons? It is old Hindu tradition but why it is happening in Hazoor Sahib Gurduwara? Anandpur Sahib, where Tenth Nanak spent about 39 years, is not deemed as important as Hazoor Sahib where he merely spent 4 years. Why it is propagated that if one doesn’t go to Hazoor Sahib once in life time, he or she will suffer; Gurmat rejects such claims. Such dogma is prevailed among Muslims and Hindus in context of their pilgrimage-places? Reason is very simple, we, Sikhs, have forgotten what our Gurus said through Gurbani and have started following the crowd. Hearsay has become more important to us than the evidence found in Gurbani. If I start giving examples of defiant behavior of some Sikhs toward the Guru teachings, this article will not be able to cover that all. Instead, I am going to elaborate a Guru Shabda that opens the eyes of the Guru followers in the context I just stated above. It is all about worshiping of the All Pervading One Almighty, and it also explains how worship should be performed. It is in Raag Gujri, on 499, SGGS.

ਰਾਗੁ ਗੂਜਰੀ ਮਹਲਾ ੧ ਚਉਪਦੇ ਘਰੁ ੧ ॥ 

Rāg gūjrī mėhlā 1 cẖa▫upḏe gẖar 1

Raag Gujri, Bani of First Nanak, Choupade, House 1

ਤੇਰਾ ਨਾਮੁ ਕਰੀ ਚਨਣਾਠੀਆ ਜੇ ਮਨੁ ਉਰਸਾ ਹੋਇ ॥

ਕਰਣੀ ਕੁੰਗੂ ਜੇ ਰਲੈ ਘਟ ਅੰਤਰਿ ਪੂਜਾ ਹੋਇ ॥੧॥ 

Ŧerā nām karī cẖanṇāṯẖī▫ā je man ursā ho▫e.

Karṇī kungū je ralai gẖat anṯar pūjā ho▫e. ||1||

In Essence: Oh Prabh! , if I could use your Name as sandal to impregnate my mind with your fragrance and If I could make my mind stone to rub it with your Name, and if my pure way of living could serve as saffron for worshiping, then your worship would start occurring within.

          Please read carefully and try to find out what is needed for worshiping the Creator. Do we need flowers, Sandal or Saffron to please Him? The Guru is very clear on this; he says that what we need is Prabh’s Name (also you can take it as His memory). It is done by Keeping His memory in the heart, making the heart strong enough to negate Maya influences and bedecking it with virtues to get ready to worship the Creator. When the heart is impregnated with the fragrance of His Name, and it is filled with virtues through His Name, a virtuous way of life emerges; that is the very important factor to worship Him. With all that, a miracle occurs within, through His memory, an automatic worshiping starts occurring. We rarely focus on Him as our Guru says. What do we do? Placing materialistic things before Sri Guru Granth Sahib and bow even when our minds fly with our fantasies; then we read a list of demands to be fulfilled. We call it prayer. Our devotion dies at its birth. It is littered with desires, greed and conceit. The Guru teaches otherwise; in other words, he asks us to get changed by shedding off the crowd mentality. The Guru has taught us in very clear words that we really don’t need to accept the prevailed process of worshiping but to create within an automatic worshiping.

          ਚਨਣਾਠੀਆ = {ਚੰਦਨ ਕਾਠ} ਚੰਦਨ ਦੀ ਲੱਕੜੀ। ਕਰੀ = ਮੈਂ ਕਰਾਂ। ਉਰਸਾ = ਸਿਲ, ਚੰਦਨ ਘਸਾਣ ਵਾਲਾ ਵੱਟਾ। ਕਰਣੀ = ਉੱਚਾ ਆਚਰਨ। ਕੁੰਗੂ = ਕੁੰਕੁਮ, ਕੇਸਰ। ਘਟ = ਹਿਰਦਾ।੧।

          (ਹੇ ਪ੍ਰਭੂ!) ਜੇ ਮੈਂ ਤੇਰੇ ਨਾਮ (ਦੀ ਯਾਦ) ਨੂੰ ਚੰਨਣ ਦੀ ਲੱਕੜੀ ਬਣਾ ਲਵਾਂ, ਜੇ ਮੇਰਾ ਮਨ (ਉਸ ਚੰਦਨ ਦੀ ਲੱਕੜੀ ਨੂੰ ਘਸਾਣ ਵਾਸਤੇ) ਸਿਲ ਬਣ ਜਾਏ, ਜੇ ਮੇਰਾ ਉੱਚਾ ਆਚਰਨ (ਇਹਨਾਂ ਦੇ ਨਾਲ) ਕੇਸਰ (ਬਣ ਕੇ) ਰਲ ਜਾਏ, ਤਾਂ ਤੇਰੀ ਪੂਜਾ ਮੇਰੇ ਹਿਰਦੇ ਦੇ ਅੰਦਰ ਹੀ ਪਈ ਹੋਵੇਗੀ।੧।

ਪੂਜਾ ਕੀਚੈ ਨਾਮੁ ਧਿਆਈਐ ਬਿਨੁ ਨਾਵੈ ਪੂਜ ਨ ਹੋਇ ॥੧॥ ਰਹਾਉ ॥ 

Pūjā kīcẖai nām ḏẖi▫ā▫ī▫ai bin nāvai pūj na ho▫e. ||1|| rahā▫o.

In Essence: Perform worship by contemplating His Name because without His Name, worship cannot be done. (Pause)

          Whatever the ways of worshiping prevail, they don’t come to the standard of worshiping if contemplation of His Name is lacked; contemplating Him requires the heart totally devoted to Him. And, the heart devoted to Him, seeks virtues that purify and enable it to perform real worship; however, contaminated mind regardless what it does, remains in question because of its impurity created by low morality and faulted ethics. Again, yes, worship Him but through focusing on His Name and cleaning the mind with the Name. If He is kept in the heart, nothing bad can be done because His memory in the heart stands like the iron fence against ill – intentions.

          ਕੀਚੈ = ਕਰਨੀ ਚਾਹੀਦੀ ਹੈ। ਪੂਜ = ਪੂਜਾ।੧।ਰਹਾਉ।

          (ਹੇ ਭਾਈ!) ਪਰਮਾਤਮਾ ਦਾ ਨਾਮ ਸਿਮਰਨਾ ਚਾਹੀਦਾ ਹੈ, ਇਹੀ ਪੂਜਾ ਕਰਨੀ ਚਾਹੀਦੀ ਹੈ। ਪਰਮਾਤਮਾ ਦਾ ਨਾਮ ਸਿਮਰਨ ਤੋਂ ਬਿਨਾ ਹੋਰ ਕੋਈ ਪੂਜਾ (ਐਸੀ) ਨਹੀਂ (ਜੋ ਪਰਵਾਨ ਹੋ ਸਕੇ)।੧।ਰਹਾਉ।

ਬਾਹਰਿ ਦੇਵ ਪਖਾਲੀਅਹਿ ਜੇ ਮਨੁ ਧੋਵੈ ਕੋਇ ॥

ਜੂਠਿ ਲਹੈ ਜੀਉ ਮਾਜੀਐ ਮੋਖ ਪਇਆਣਾ ਹੋਇ ॥੨॥ 

Bāhar ḏev pakẖālī▫ah je man ḏẖovai ko▫e.

Jūṯẖ lahai jī▫o mājī▫ai mokẖ pa▫i▫āṇā ho▫e. ||2||

In Essence: Devta-idols are washed outside, but instead, if a person cleanses his/her heart, only then it is good; by cleaning the heart, the impurity of the heart is washed off; thus, the journey of life becomes free of filth of Maya.

          Cleaning idols is very simple act; you can do it while planning to rob someone; it is a conditional act often done by our subconscious mind. Contrary to that, cleaning the mind by keeping Prabh in the heart is not that easy; it is not a conditional act either. It needs complete attention and strong efforts. The Guru says that this is what is necessary for worshiping Akalpurakh.

          Here the Guru is pointing out the fall many people take as they practice superficial rituals for worshiping to make their lives graceful; in these verses, the Guru brings their lives enveloped in hypocrisy in question. The Guru says that it would have been wonderful for them if they cleaned their hearts by keeping Prabh’s memory in their hearts instead of sticking to the rituals (which literally do not help to become worthy of Him). Performing rituals is not a true worship (See the Rahao Verses) because without His Name, worship just cannot be done; it doesn’t do anything; he stresses that without keeping His Name in the heart, there will be no worship; it is His memory and love for Him that bring a beautiful change in the life. If self conceit, lust, anger, greed and attachment remain powerful to guide the life, what avail are religious deeds? He continues to express his idea of becoming virtuous by giving an example of the animals that eat modest food but in return give the milk that is very benefit for all. That is the virtuous way of life the Guru refers to in the first verses.

          ਦੇਵ = ਦੇਵਤੇ, ਮੂਰਤੀਆਂ। ਪਖਾਲੀਅਹਿ = ਧੋਤੇ ਜਾਂਦੇ ਹਨ। ਜੂਠਿ = ਵਿਕਾਰਾਂ ਦੀ ਮੈਲ। ਮਾਜੀਐ = ਮਾਂਜਿਆ ਜਾਂਦਾ ਹੈ, ਸਾਫ਼ ਪਵਿਤ੍ਰ ਹੋ ਜਾਂਦਾ ਹੈ। ਮੋਖ = ਵਿਕਾਰਾਂ ਤੋਂ ਆਜ਼ਾਦ, ਖੁਲ੍ਹਾ। ਪਇਆਣਾ = {प्रयाण} ਸਫ਼ਰ।੨।

          ਜਿਵੇਂ ਬਾਹਰ ਦੇਵ-ਮੂਰਤੀਆਂ ਦੇ ਇਸ਼ਨਾਨ ਕਰਾਈਦੇ ਹਨ, ਤਿਵੇਂ ਜੇ ਕੋਈ ਮਨੁੱਖ ਆਪਣੇ ਮਨ ਨੂੰ (ਨਾਮ-ਸਿਮਰਨ ਨਾਲ) ਧੋਵੇ, ਤਾਂ ਉਸ ਦੇ ਮਨ ਦੀ ਵਿਕਾਰਾਂ ਦੀ ਮੈਲ ਲਹਿ ਜਾਂਦੀ ਹੈ, ਉਸ ਦੀ ਜਿੰਦ ਸੁੱਧ-ਪਵਿਤ੍ਰ ਹੋ ਜਾਂਦੀ ਹੈ, ਉਸ ਦਾ ਜੀਵਨ-ਸਫ਼ਰ ਵਿਕਾਰਾਂ ਤੋਂ ਆਜ਼ਾਦ ਹੋ ਜਾਂਦਾ ਹੈ।੨।

ਪਸੂ ਮਿਲਹਿ ਚੰਗਿਆਈਆ ਖੜੁ ਖਾਵਹਿ ਅੰਮ੍ਰਿਤੁ ਦੇਹਿ ॥

ਨਾਮ ਵਿਹੂਣੇ ਆਦਮੀ ਧ੍ਰਿਗੁ ਜੀਵਣ ਕਰਮ ਕਰੇਹਿ ॥੩॥ 

Pasū milėh cẖang▫ā▫ī▫ā kẖaṛ kẖāvėh amriṯ ḏėh.

Nām vihūṇe āḏmī ḏẖarig jīvaṇ karam karehi. ||3||

In Essence: The animals that give milk after eating mere grass are praised, but the lives of the human beings and what they do are accursed without His Name.

          What the people do without His Name? They plan to gather wealth to satisfy their insatiable minds, to deceive others and to feed their own conceit. They perform prevailed religious worshiping to be accepted by the society they live in. They make hypocrisy their weapon to succeed in their lives. The Guru says that such persons’ lives and actions are accursed. The Guru is absolutely pointing out the truth. They do not have Prabh’s memory in their hearts and they run directionless like a mad animal. When His memory is in the heart, only He is worshiped; only virtuous deeds are done as He is felt very close. Those who forget Him, they feel Him far away; they think they can get away what they do at the command of their minds. The Guru says that He is not far away, therefore, never ever think that anything can be hidden from Him; actually we get what He provides to us, and if we think we obtain everything at our own, obviously, we are enjoying an illusion. We are always led by Him as per First Nanak (935, SGGS, Mehla 1).

          ਖੜੁ = ਘਾਹ। ਅੰਮ੍ਰਿਤੁ = (ਦੁੱਧ ਵਰਗਾ) ਉੱਤਮ ਪਦਾਰਥ। ਵਿਹੂਣੇ = ਸੱਖਣੇ। ਧ੍ਰਿਗੁ = ਫਿਟਕਾਰ-ਯੋਗ। ਕਰੇਹਿ = ਕਰਹਿ, ਕਰਦੇ ਹਨ।੩।

          (ਇਸ ਧਰਤੀ ਉਤੇ ਮਨੁੱਖ, ਪਸ਼ੂ ਪੰਛੀ ਆਦਿਕ ਸਭ ਦਾ ਸਿਰਦਾਰ ਮੰਨਿਆ ਜਾਂਦਾ ਹੈ, ਪਰ) ਪਸ਼ੂਆਂ ਨੂੰ ਸ਼ਾਬਾਸ਼ੇ ਮਿਲਦੀਆਂ ਹਨ, ਉਹ ਘਾਹ ਖਾਂਦੇ ਹਨ ਤੇ (ਦੁੱਧ ਵਰਗਾ) ਉੱਤਮ ਪਦਾਰਥ ਦੇਂਦੇ ਹਨ। ਨਾਮ ਤੋਂ ਸੱਖਣੇ ਮਨੁੱਖਾਂ ਦਾ ਜੀਵਨ ਫਿਟਕਾਰ-ਜੋਗ ਹੈ ਕਿਉਂਕਿ ਉਹ (ਨਾਮ ਵਿਸਾਰ ਕੇ ਹੋਰ ਹੋਰ) ਕੰਮ ਹੀ ਕਰਦੇ ਹਨ।੩।

ਨੇੜਾ ਹੈ ਦੂਰਿ ਨ ਜਾਣਿਅਹੁ ਨਿਤ ਸਾਰੇ ਸੰਮ੍ਹ੍ਹਾਲੇ ॥

ਜੋ ਦੇਵੈ ਸੋ ਖਾਵਣਾ ਕਹੁ ਨਾਨਕ ਸਾਚਾ ਹੇ ॥੪॥੧॥ 

Neṛā hai ḏūr na jāṇi▫ahu niṯ sāre samĥāle.

Jo ḏevai so kẖāvṇā kaho Nānak sācẖā he. ||4||1||

In Essence: Nanak utter this: Akalpurakh is eternal who takes care of all of us, and He is not far away but very near; we all eat what He gives to us.

          ਨੇੜਾ = ਨੇੜਤਾ, ਨੇੜੇ ਦੀ ਸਾਂਝ, ਡੂੰਘੀ ਸਾਂਝ। ਸਾਰੇ = ਸਾਰ ਲੈਂਦਾ ਹੈ। ਸੰਮ੍ਹ੍ਹਾਲੇ = ਸੰਭਾਲ ਕਰਦਾ ਹੈ। ਸਾਚਾ = 

ਸਦਾ-ਥਿਰ ਰਹਿਣ ਵਾਲਾ। ਹੇ = ਹੈ।੪।

          ਹੇ ਨਾਨਕ! (ਆਖ-ਹੇ ਭਾਈ!) ਸਾਡੀ ਤੇ ਪ੍ਰਭੂ ਦੀ ਬੜੀ ਨੇੜੇ ਦੀ ਸਾਂਝ ਹੈ (ਇਤਨੀ ਨੇੜੇ ਦੀ ਕਿ) ਜੋ ਕੁਝ ਉਹ ਸਾਨੂੰ ਦੇਂਦਾ ਹੈ ਉਹੀ ਅਸੀਂ ਖਾਂਦੇ ਹਾਂ (ਖਾ ਕੇ ਜੀਵਨ-ਨਿਰਬਾਹ ਕਰਦੇ ਹਾਂ), ਉਹ (ਦਾਤਾ) ਹੈ ਭੀ ਸਦਾ (ਸਾਡੇ ਸਿਰ ਉਤੇ) ਕਾਇਮ। ਉਸ ਨੂੰ ਆਪਣੇ ਤੋਂ ਦੂਰ ਨਾਹ ਸਮਝੋ, ਉਹ ਸਦਾ ਸਾਡੀ ਸਾਰ ਲੈਂਦਾ ਹੈ ਸੰਭਾਲ ਕਰਦਾ ਹੈ (ਮੂਰਤੀਆਂ ਦੀ ਪੂਜਾ ਕਰਨ ਦੇ ਥਾਂ ਉਸ ਹਾਜ਼ਰ-ਨਾਜ਼ਰ ਪ੍ਰਭੂ ਦਾ ਨਾਮ ਧਿਆਵੋ)।੪।੧।

          Nobody gives us; nobody has that potent power but the Creator; when He is the benefactor and protector, why should we worship anyone other? When He is always close by us, why to perform hypocritical deeds? He is watching us and nothing is hidden from Him. The Guru suggests that what we eat is not given by anyone but Him and He is always close to us; therefore, we should worship Him. How we should worship Him, the Guru has made that also clear by giving example of real worshiping done by keeping His Name memory in the heart.

          Why do we need a picture or an idol? Why we show weakness when we have taken refuge of Him who is the Creator and Protector of all? The Guru has explained us how close He is; there is no reason to wander around in search of Him on the places people built on hearsay stories. He is within us and to get blended with Him, our “within” needs to be cleaned through the love of His Name. When He is with us, we do not need anyone. He has created the Maya (15, SGGS, Mehla 1) but He has also shown us a way out of it through the Guru and His true devotees (17, SGGS, Mehla 1). It doesn’t matter what kind of drums are being beaten by others when we are blessed to understand what the Guru wants from us to become worthy to worship Him. If we follow the Guru, we respect the Guru truly, and we are on Guru’s boat. If we keep looking around in dilemma, the Guru’s boat will pass by. That is why the Guru says that there are some mind slaves who sink in Maya ocean while the boat of the Guru is close by (40, SGGS, Mehla 4). The Guru concludes that real worship or bowing is not in mere talking or performing rituals but keeping true faith in His Name; please read the following verses, they are 878, SGGS:

ਰਾਮਕਲੀ ਮਹਲਾ ੧ ॥

ਤੁਧਨੋ ਨਿਵਣੁ ਮੰਨਣੁ ਤੇਰਾ ਨਾਉ ॥

ਸਾਚੁ ਭੇਟ ਬੈਸਣ ਕਉ ਥਾਉ ॥ ਸਤੁ ਸੰਤੋਖੁ ਹੋਵੈ ਅਰਦਾਸਿ ॥

ਤਾ ਸੁਣਿ ਸਦਿ ਬਹਾਲੇ ਪਾਸਿ ॥੧॥ 

Rāmkalī mėhlā 1.

Ŧuḏẖno nivaṇ manaṇ ṯerā nā▫o.

Sācẖ bẖet baisaṇ ka▫o thā▫o. Saṯ sanṯokẖ hovai arḏās.

Ŧā suṇ saḏ bahāle pās. ||1||

Raag Ramkli, Bani of First Nanak.

In Essence: Oh Prabh! To put faith in your Name is bowing to you; to praise your true Name is the offering to you that brings your closeness. If serving others (humanity service) and contentment are begged from Prabh, He hears that prayer and blesses the mortal to be with Him.

          ਤੁਧ ਨੋ = ਤੈਨੂੰ, ਤੇਰੇ ਅੱਗੇ। ਨਿਵਣੁ = ਸਿਰ ਨਿਵਾਣਾ। ਮੰਨਣੁ = ਪਤੀਜਣਾ, ਡੂੰਘੀ ਸਾਂਝ ਪਾਣੀ। ਸਾਚੁ = ਸਿਫ਼ਤਿ-ਸਾਲਾਹ। ਬੈਸਣ ਕਉ = ਬੈਠਣ ਲਈ। ਸਤੁ = ਦਾਨ, ਸੇਵਾ। ਸੁਣਿ = ਸੁਣ ਕੇ। ਸਦਿ = ਸੱਦ ਕੇ।੧।

          (ਹੇ ਪ੍ਰਭੂ!) ਤੇਰੇ ਨਾਮ ਨਾਲ ਡੂੰਘੀ ਸਾਂਝ ਪਾਣੀ ਤੇਰੇ ਅੱਗੇ ਸਿਰ ਨਿਵਾਣਾ ਹੈ, ਤੇਰੀ ਸਿਫ਼ਤਿ-ਸਾਲਾਹ (ਤੇਰੇ ਦਰ ਤੇ ਪਰਵਾਨ ਹੋਣੀ ਵਾਲੀ) ਭੇਟਾ ਹੈ (ਜਿਸ ਦੀ ਬਰਕਤਿ ਨਾਲ ਤੇਰੀ ਹਜ਼ੂਰੀ ਵਿਚ) ਬੈਠਣ ਲਈ ਥਾਂ ਮਿਲਦਾ ਹੈ। (ਹੇ ਭਾਈ!) ਜਦੋਂ ਮਨੁੱਖ ਸੰਤੋਖ ਧਾਰਦਾ ਹੈ, (ਦੂਜਿਆਂ ਦੀ) ਸੇਵਾ ਕਰਦਾ ਹੈ (ਤੇ ਇਸ ਜੀਵਨ-ਮਰਯਾਦਾ ਵਿਚ ਰਹਿ ਕੇ ਪ੍ਰਭੂ-ਦਰ ਤੇ) ਅਰਦਾਸ ਕਰਦਾ ਹੈ, ਤਦੋਂ (ਅਰਦਾਸ) ਸੁਣ ਕੇ (ਸਵਾਲੀ ਨੂੰ) ਸੱਦ ਕੇ ਪ੍ਰਭੂ ਆਪਣੇ ਕੋਲ ਬਿਠਾਂਦਾ ਹੈ।੧।

          We, Sikhs, should not fear of others and never ever should give in to please others; we should keep full faith in the Guru and the Creator and should continue our lives guided by the Guru teachings; we should respect all people of different faiths but strictly our aim of life is to please the Guru by obeying Him instead of pleasing others. If others claim to find satisfaction in idols or in any other ways, we should wish them good luck but our liberation lies in worshiping of that Akalpurakh who has created all; nothing should come between Him and us.

          My appeal to my Sikh brothers and sisters is that it is time to come home and remain with the Guru forever and never let anyone denture you away from the Guru and His gift of Prabh’s Name. The Guru saves us from falling if his teachings are enshrined in the heart, the Guru verifies it on 587 SGGS ( Mehla 4):

ਸੋ ਸਤਿਗੁਰੁ ਪਿਆਰਾ ਮੇਰੈ ਨਾਲਿ ਹੈ ਜਿਥੈ ਕਿਥੈ ਮੈਨੋ ਲਏ ਛਡਾਈ ॥

ਤਿਸੁ ਗੁਰ ਕਉ ਸਾਬਾਸਿ ਹੈ ਜਿਨਿ ਹਰਿ ਸੋਝੀ ਪਾਈ ॥

So saṯgur pi▫ārā merai nāl hai jithai kithai maino la▫e cẖẖadā▫ī.

Ŧis gur ka▫o sābās hai jin har sojẖī pā▫ī.

In Essence: That dear true Guru is with me who here and there saves me (from Maya influences and ill – intentions); I applaud that Guru who has given me understanding of Akalpurakh.

          ਉਹ ਪਿਆਰਾ ਸਤਿਗੁਰੂ ਮੇਰੇ ਅੰਗ ਸੰਗ ਹੈ, ਸਭ ਥਾਈਂ ਮੈਨੂੰ (ਵਿਕਾਰਾਂ ਤੋਂ) ਛਡਾ ਲੈਂਦਾ ਹੈ; ਸ਼ਾਬਾਸ਼ੇ ਉਸ ਸਤਿਗੁਰੂ ਨੂੰ ਜਿਸ ਨੇ ਮੈਨੂੰ ਪਰਮਾਤਮਾ ਦੀ ਸੂਝ ਪਾਈ ਹੈ।

          The Guru’s guidance bars us from falling for idols and other entities other than the Creator because our Guru wants to connect us to Akalpurakh to whom we belong; the Guru asks us to do the right worshiping and to get out of misguided paths; all the attractive but deceptive shops are not for us. Keeping the Guru’s advice in the mind and ignoring all the shows is real Sikhi. If we forget what the Guru says, and we try to blend in deluded crowd mentality ignorantly, we will keep falling further; we should realize that the Guru is no more with us; thus, we walk in the darkness of ignorance. We don’t deserve that. If we deem the Guru guidance as our guiding light, our Guru will definitely save us.

          Always bear it in mind that we fall when we lose balance.

Interpretation is done by Dr. Sahib Singh Ji

Humbly,

G Singh

Dealing With The World While Remaining Connected To The Creator

We, Sikhs, are very proud of our Gurus; they have led the Sikhs through horrible times; when the sense of treating all humans equally was strangled openly, the Gurus were actually promoting it; they took the greatest risk of confronting the people in power, and they ignored the norms set up centuries ago as a part of “God’s set up rules.” Unfortunately, those norms are also being advocated today by some people who somehow have succeeded in luring some Sikhs toward them like caste system and senseless rituals. In context of civil rights of human beings, the Gurus kept infusing that sense of freedom which is deemed today as the basic norms of a democratic society. That was a simple part of their teachings because they went further to reach to a peak of spirituality where conflicts, three modes of Maya and other selfish inclinations totally become void. That state of mind qualifies a Sikh to be a true Guru Follower; the path on which the Gurus have led us is very tough to tread on; however, it lays a foundation of the ultimate freedom for a Sikh who, if remains determined, enjoys it eventually.

          I am going to share with my readers the experience of a Guru follower in the Guru’s own words; the Guru followers, who get changed through the Guru teachings, do not follow the group mentality ( Mehla 4, SGGS), organized religions (3, SGGS ) and do not care what other people think or say about Sikhi (399 SGGS); it is a devoted path after surrendering to the Guru teachings. The Sikh Gurus applaud and praise His devotees more than any already established entity in the world. Why? Its answer takes us back to the path on which His devotees walked on in the past and do these days as well. Sikhi is not for bragging about, and it is certainly not to prove others wrong but to experience what was experienced by His Devotees and the Gurus themselves. We can never understand intensity of their experience if we keep measuring it with abundance of knowledge layered in scientific outlook; If you want to remain tied to a group or an organization to trash others, this Guru Shabda is not for you. This Guru Shabda is on 384, SGGS. Let us go deep while studying it and analyze if we have progressed or not!

ਆਸਾ ਮਹਲਾ ੫ ॥ ਸਾਚਿ ਨਾਮਿ ਮੇਰਾ ਮਨੁ ਲਾਗਾ ॥

ਲੋਗਨ ਸਿਉ ਮੇਰਾ ਠਾਠਾ ਬਾਗਾ ॥੧॥ 

Āsā mėhlā 5. Sācẖ nām merā man lāgā.

Logan si▫o merā ṯẖāṯẖā bāgā. ||1||

In Essence: My mind is attached to His Eternal Name, now my dealing with people has become just a formality.

          Please think about it carefully how we deal in this society. Do we deal just normally in this world or indulge in it too much? In these verses, one condition is put before changing the behavior and that is to get attached to the Creator. If that truly occurs (getting the mind attached to the Creator), the behavior of the mind is destined to change; if it doesn’t change, there is a deficiency in the attachment we claim for the Creator.

          ਸਾਚਿ = ਸਦਾ-ਥਿਰ ਰਹਿਣ ਵਾਲੇ ਵਿਚ। ਨਾਮਿ = ਨਾਮ ਵਿਚ। ਸਿਉ = ਨਾਲ। ਠਾਠਾ ਬਾਗਾ = ਠੱਠ, ਵੱਗ, ਠਾਹ-ਠੀਆ, ਕੰਮ ਸਾਰਨ ਜੋਗਾ ਉੱਦਮ, ਉਤਨਾ ਕੁ ਵਰਤਣ-ਵਿਹਾਰ ਜਿਤਨੇ ਦੀ ਅੱਤ ਜ਼ਰੂਰੀ ਲੋੜ ਪਵੇ।੧।

          (ਹੇ ਭਾਈ!) ਮੇਰਾ ਮਨ ਸਦਾ ਕਾਇਮ ਰਹਿਣ ਵਾਲੇ ਪਰਮਾਤਮਾ ਦੇ ਨਾਮ ਵਿਚ (ਸਦਾ) ਜੁੜਿਆ ਰਹਿੰਦਾ ਹੈ, ਦੁਨੀਆ ਦੇ ਲੋਕਾਂ ਨਾਲ ਮੇਰਾ ਉਤਨਾ ਕੁ ਹੀ ਵਰਤਣ-ਵਿਹਾਰ ਹੈ ਜਿਤਨੇ ਦੀ ਅੱਤ ਜ਼ਰੂਰੀ ਲੋੜ ਪੈਂਦੀ ਹੈ।੧।

ਬਾਹਰਿ ਸੂਤੁ ਸਗਲ ਸਿਉ ਮਉਲਾ ॥

ਅਲਿਪਤੁ ਰਹਉ ਜੈਸੇ ਜਲ ਮਹਿ ਕਉਲਾ ॥੧॥ ਰਹਾਉ ॥ 

Bāhar sūṯ sagal si▫o ma▫ulā.

Alipaṯ raha▫o jaise jal mėh ka▫ulā. ||1|| rahā▫o.

In Essence: Outwardly I deal with all on good terms (nicely); however, I remain detached to all as the lotus in the water. Pause

          The Guru teaches us very beautifully how to attach to Akalpurakh, how to keep that attachment intact and how to detach from the world we are put in. An example is given of lotus flower which has to be in the (usually) dirty water but its beauty of remaining above that dirty water has become an inspiration for the devotee of Akalpurakh. Advice is: live right in this Maya fascinated world but without getting affected by its negative influences.

          ਬਾਹਰਿ = ਦੁਨੀਆ ਵਿਚ, ਦੁਨੀਆ ਨਾਲ ਵਰਤਣ ਸਮੇਂ। ਸੂਤੁ ਮਉਲਾ = ਸੂਤ ਮਿਲਿਆ ਹੋਇਆ ਹੈ, ਪਿਆਰ ਬਣਿਆ ਹੋਇਆ ਹੈ, ਪਿਆਰ ਵਾਲਾ ਸੰਬੰਧ ਹੈ। ਅਲਿਪਤੁ = ਨਿਰਲੇਪ। ਰਹਉ = ਮੈਂ ਰਹਿੰਦਾ ਹਾਂ। ਕਉਲਾ = ਕੌਲ-ਫੁੱਲ।੧।ਰਹਾਉ।

          (ਹੇ ਭਾਈ!) ਦੁਨੀਆ ਨਾਲ ਵਰਤਣ-ਵਿਹਾਰ ਸਮੇ ਮੈਂ ਸਭਨਾਂ ਨਾਲ ਪਿਆਰ ਵਾਲਾ ਸੰਬੰਧ ਰੱਖਦਾ ਹਾਂ, (ਪਰ ਦੁਨੀਆ ਨਾਲ ਵਰਤਦਾ ਹੋਇਆ ਭੀ ਦੁਨੀਆ ਨਾਲ ਇਉਂ) ਨਿਰਲੇਪ ਰਹਿੰਦਾ ਹਾਂ ਜਿਵੇਂ ਪਾਣੀ ਵਿਚ (ਟਿਕਿਆ ਹੋਇਆ ਭੀ) ਕੌਲ-ਫੁੱਲ (ਪਾਣੀ ਤੋਂ ਨਿਰਲੇਪ ਰਹਿੰਦਾ ਹੈ)।੧।ਰਹਾਉ।

ਮੁਖ ਕੀ ਬਾਤ ਸਗਲ ਸਿਉ ਕਰਤਾ ॥

ਜੀਅ ਸੰਗਿ ਪ੍ਰਭੁ ਅਪੁਨਾ ਧਰਤਾ ॥੨॥ 

Mukẖ kī bāṯ sagal si▫o karṯā.

Jī▫a sang parabẖ apunā ḏẖarṯā. ||2||

In Essence: I am talking terms with all; however, I keep my heart fixed on Prabh.

          The Guru teaching is not to become silent sage; it is not to severe relations if negativity is experienced but it is about remaining focused on Prabh while dealing with all good and bad people. A beautiful idea is enveloped in these verses. Dealing with people by keeping Prabh in the heart will take away all kinds of conflicts within and out because His memory makes the mind pure: no hatred, no anger in context of disagreement, no desire to insult others or to prove to be superior to others. All the negativity that brings anxiety, hatred, hard feelings and revenge is leveled completely when He is kept in the mind; such sweet is His memory. Why we don’t come close to that feeling? Answer lies in our being loaded with so much stuff that is quiet contrary to the Guru teachings. In real life, the Guru faced anger and conceit loaded with hatred; however, he remained calm till the last breath; what he wrote, he lived it, and he proved how the memory of the Creator could become so powerful.

          ਮੁਖ ਕੀ ਬਾਤ = ਮੂੰਹੋਂ ਗੱਲਾਂ। ਜੀਅ ਸੰਗਿ = ਹਿਰਦੇ ਵਿਚ, ਜਿੰਦ ਵਿਚ।੨।

          (ਹੇ ਭਾਈ!) ਮੈਂ ਸਭ ਲੋਕਾਂ ਨਾਲ (ਲੋੜ ਅਨੁਸਾਰ) ਮੂੰਹੋਂ ਤਾਂ ਗੱਲਾਂ ਕਰਦਾ ਹਾਂ (ਪਰ ਕਿਤੇ ਮੋਹ ਵਿਚ ਆਪਣੇ ਮਨ ਨੂੰ ਫਸਣ ਨਹੀਂ ਦੇਂਦਾ) ਆਪਣੇ ਹਿਰਦੇ ਵਿਚ ਮੈਂ ਸਿਰਫ਼ ਆਪਣੇ ਪਰਮਾਤਮਾ ਨੂੰ ਹੀ ਟਿਕਾਈ ਰੱਖਦਾ ਹਾਂ।੨।

ਦੀਸਿ ਆਵਤ ਹੈ ਬਹੁਤੁ ਭੀਹਾਲਾ ॥

ਸਗਲ ਚਰਨ ਕੀ ਇਹੁ ਮਨੁ ਰਾਲਾ ॥੩॥ 

Ḏīs āvaṯ hai bahuṯ bẖīhālā.

Sagal cẖaran kī ih man rālā. ||3||

In Essence: My behavior appears dreadfully cold; however, my mind is utterly humble toward all.

          You see, the people are judgmental; they are habitual of describing other people fully without even knowing them; this is what the Guru indicates here. Remaining focused on the Creator, brings peace to the mind, and the commotion all around becomes totally uninteresting; when we don’t show interest in some one’s futile talk, our responses become cold or very formal and that is the time when we face displeasure of that person because he or she doesn’t want to hear what he or she doesn’t like; such a person is interested in praising and applauding. Here the Guru expresses clearly that internally, the minds of His devotees are totally void of pride and that is why they are totally embodiment of humility but people don’t understand that, and they judge the devotees in a wrong way.

          ਭੀਹਾਲਾ = ਡਰਾਉਣਾ, ਰੁੱਖਾ, ਬੇ-ਮੇਹਰਾ, ਕੋਰਾ। ਰਾਲਾ = ਚਰਨ-ਧੂੜ, ਖ਼ਾਕ।੩।

          (ਹੇ ਭਾਈ! ਮੇਰੇ ਇਸ ਤਰ੍ਹਾਂ ਦੇ ਆਤਮਕ ਜੀਵਨ ਦੇ ਅੱਭਿਆਸ ਦੇ ਕਾਰਨ ਲੋਕਾਂ ਨੂੰ ਮੇਰਾ ਮਨ) ਬੜਾ ਰੁੱਖਾ ਕੋਰਾ ਦਿੱਸਦਾ ਹੈ; ਪਰ (ਅਸਲ ਵਿਚ ਮੇਰਾ) ਇਹ ਮਨ ਸਭਨਾਂ ਦੇ ਚਰਨਾਂ ਦੀ ਧੂੜ ਬਣਿਆ ਰਹਿੰਦਾ ਹੈ।੩।

ਨਾਨਕ ਜਨਿ ਗੁਰੁ ਪੂਰਾ ਪਾਇਆ ॥

ਅੰਤਰਿ ਬਾਹਰਿ ਏਕੁ ਦਿਖਾਇਆ ॥੪॥੩॥੫੪॥ 

Nānak jan gur pūrā pā▫i▫ā.

Anṯar bāhar ek ḏikẖā▫i▫ā. ||4||3||54||

In Essence: Nanak says: who has obtained the perfect Guru, he is enabled (by the perfect Guru) to envision the one Creator being present within and outside.

          In Gurbani, the path of Akalpurakh is shown rightful way only by the perfect Guru who himself experienced union with Him and then shows Him to others as well. In the last verses, the Guru stresses on the importance of the perfect Guru (please note down the word “perfect” used with the Guru). So this change in behavior comes only if a perfect Guru is obtained and followed flawlessly. Today, Sikh’s perfect Guru is Sri Guru Granth Sahib.

          Through Sri Guru Granth Sahib, a Sikh can get changed to behold the Creator within, in every one and everywhere. To reach to that peak, living by keeping Prabh’s memory in the heart is mandatory. Living right in the Maya prevailed world but remaining detached like a lotus is the Guru’s call; if we, Sikhs, want to reach to that state of mind where He is realized within and beheld everywhere, we need to do our home work and certainly overhaul ourselves. Talking or debating or making display of our knowledge will not help us in becoming true Guru followers. Sikhi should not be judged by the numbers but quality.

          ਜਨਿ = ਜਨ ਨੇ, ਦਾਸ ਨੇ। ਅੰਤਰਿ = ਅੰਦਰ-ਵੱਸਦਾ। ਬਾਹਰਿ = ਸਾਰੇ ਜਗਤ ਵਿਚ ਵੱਸਦਾ।੪।

          ਹੇ ਨਾਨਕ! ਜਿਸ (ਭੀ) ਮਨੁੱਖ ਨੇ ਪੂਰਾ ਗੁਰੂ ਲੱਭ ਲਿਆ ਹੈ (ਗੁਰੂ ਨੇ ਉਸ ਨੂੰ) ਉਸ ਦੇ ਅੰਦਰ ਤੇ ਬਾਹਰ ਸਾਰੇ ਜਗਤ ਵਿਚ ਇੱਕ ਪਰਮਾਤਮਾ ਹੀ ਵੱਸਦਾ ਵਿਖਾ ਦਿੱਤਾ ਹੈ (ਇਸ ਵਾਸਤੇ ਉਹ ਦੁਨੀਆ ਨਾਲ ਪਿਆਰ ਵਾਲਾ ਸਲੂਕ ਭੀ ਰੱਖਦਾ ਹੈ ਤੇ ਨਿਰਮੋਹ ਰਹਿ ਕੇ ਸੁਰਤਿ ਅੰਦਰ-ਵੱਸਦੇ ਪ੍ਰਭੂ ਵਿਚ ਹੀ ਜੋੜੀ ਰੱਖਦਾ ਹੈ)।੪।੩।੫੪।

          Mere talks lead us to nowhere; debating about the experience we don’t have is wastage of time; proving others wrong is an iceberg of self conceit that kills our spiritual instinct bit by bit. As the Guru says, choice always is with the mortals; choosing the Guru path and remaining faithful to him while battling within positively can bring attention of the Creator. Searching Him within is an initial step and when He is realized within, the outside world is changed significantly. When we don’t even realize His presence within, how can we dream to become the Guru followers? His presence within first must be believed, then it should be felt and then to unite with Him, the barrier created by Maya must be demolished. For that, we must abandon the crowd mentality. You are in the crowd, you are no body but when you are out of the crowd, you are noticed. It is the story of getting noticed by Him through displaying positivity. When we become one with Him, we certainly split away from the crowd; therefore, as the Guru says, we should deal with the people (Maya influenced) by remaining focused on the Creator heartily.

          May the Creator bless you!

Interpretation in Punjabi is done by Dr. Sahib Singh Ji.

Humbly,

G Singh