The Mind And Its Relation With The Creator

                               

The shabda of Kabir on 330, SGGS, elaborates the relation of the mind with the Creator very clearly, let us ponder over it:

ਰਾਗੁ ਗਉੜੀ ਗੁਆਰੇਰੀ ਅਸਟਪਦੀ ਕਬੀਰ ਜੀ ਕੀ   

Rāg ga-oṛī gu-ārerī asatpaḏī Kabīr jī kī

Raag Gaurhi Guareri, Astpadee of Bhagat Kabir.

 

ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥ 

Ik-oaʼnkār saṯgur parsāḏ.

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

ਸੁਖੁ ਮਾਂਗਤ ਦੁਖੁ ਆਗੈ ਆਵੈ ॥ ਸੋ ਸੁਖੁ ਹਮਹੁ ਨ ਮਾਂਗਿਆ ਭਾਵੈ ॥1॥  

Sukẖ māʼngaṯ ḏukẖ āgai āvai. So sukẖ hamhu na māʼngi-ā bẖāvai. ||1||

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

ਬਿਖਿਆ ਅਜਹੁ ਸੁਰਤਿ ਸੁਖ ਆਸਾ ॥ ਕੈਸੇ ਹੋਈ ਹੈ ਰਾਜਾ ਰਾਮ ਨਿਵਾਸਾ ॥1॥ ਰਹਾਉ ॥

Bikẖi-ā ajahu suraṯ sukẖ āsā. Kaise ho-ī hai rājā rām nivāsā. ||1|| Rahā-o.

Because we are into Maya, we hope for comforts. How can Akalpurakh, the King, take abode in our minds? Pause.

ਇਸੁ ਸੁਖ ਤੇ ਸਿਵ ਬ੍ਰਹਮ ਡਰਾਨਾ ॥ ਸੋ ਸੁਖੁ ਹਮਹੁ ਸਾਚੁ ਕਰਿ ਜਾਨਾ ॥2॥  

Is sukẖ ṯe siv barahm darānā. So sukẖ hamhu sācẖ kar jānā. ||2||

Because of the comforts, Shiva and Brahma repented, we deem that comfort as true.

ਸਨਕਾਦਿਕ ਨਾਰਦ ਮੁਨਿ ਸੇਖਾ ॥ ਤਿਨ ਭੀ ਤਨ ਮਹਿ ਮਨੁ ਨਹੀ ਪੇਖਾ ॥3॥  

Sankāḏik nāraḏ mun sekẖā. Ŧin bẖī ṯan mėh man nahī pekẖā. ||3||

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

ਇਸੁ ਮਨ ਕਉ ਕੋਈ ਖੋਜਹੁ ਭਾਈ ॥ ਤਨ ਛੂਟੇ ਮਨੁ ਕਹਾ ਸਮਾਈ ॥4॥  

Is man ka-o ko-ī kẖojahu bẖā-ī. Ŧan cẖẖūte man kahā samā-ī. ||4||

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

ਗੁਰ ਪਰਸਾਦੀ ਜੈਦੇਉ ਨਾਮਾਂ ॥ ਭਗਤਿ ਕੈ ਪ੍ਰੇਮਿ ਇਨ ਹੀ ਹੈ ਜਾਨਾਂ ॥5॥  

Gur parsādī jaiḏe-o nāmāʼn. Bẖagaṯ kai parem in hī hai jānāʼn. ||5||

With the Guru’s blessings, Jaidev and Namdev found this fact (where the mind goes) through Akalpurakh’s love and devotion.

ਇਸੁ ਮਨ ਕਉ ਨਹੀ ਆਵਨ ਜਾਨਾ ॥ ਜਿਸ ਕਾ ਭਰਮੁ ਗਇਆ ਤਿਨਿ ਸਾਚੁ ਪਛਾਨਾ ॥6॥  

Is man ka-o nahī āvan jānā. Jis kā bẖaram ga-i-ā ṯin sācẖ pacẖẖānā. ||6||

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

ਇਸੁ ਮਨ ਕਉ ਰੂਪੁ ਨ ਰੇਖਿਆ ਕਾਈ ॥ ਹੁਕਮੇ ਹੋਇਆ ਹੁਕਮੁ ਬੂਝਿ ਸਮਾਈ ॥7॥  

Is man ka-o rūp na rekẖ-i-ā kā-ī. Hukme ho-i-ā hukam būjẖ samā-ī. ||7||

This mind has no form or outline; it is created with Akalpurakh’s ordinance and as per His ordinance, it understands Akalpurakh and gets merged in Him (If Akalpurakh doesn’t want, it doesn’t realize Him to merge with Him).

ਇਸ ਮਨ ਕਾ ਕੋਈ ਜਾਨੈ ਭੇਉ ॥ ਇਹ ਮਨਿ ਲੀਣ ਭਏ ਸੁਖਦੇਉ ॥8॥

Is man kā ko-ī jānai bẖe-o. Ih man līṇ bẖa-e sukẖ-ḏe-o. ||8||

If a person knows the secret of his/her mind, he/she gets absorbed in Ekankar, the comfort- giver.

(Here is the secret:)

ਜੀਉ ਏਕੁ ਅਰੁ ਸਗਲ ਸਰੀਰਾ ॥ ਇਸੁ ਮਨ ਕਉ ਰਵਿ ਰਹੇ ਕਬੀਰਾ ॥9॥1॥36॥  

Jī-o ek ar sagal sarīrā. Is man ka-o rav rahe kabīrā. ||9||1||36||

Kabir contemplates that mind, which is actually one and it permeates all the bodies. (Obviously the mind is a part of Ekankar.)

Call it the mind or the soul, Bhagat Kabir makes it clear that the mind, when realizes Akalpurakh, merges with that mind that pervades all the bodies. It is very close description about knowing the Creator; it is the mind that runs into many directions, but it is also the mind that recognizes the presence of the Creator within. Bhagat Kabir addresses that the Creator’s presence is a part of the “big mind” that keeps presence in the lives; let me put it in different way, Ekankar is the infinite light that is pervading all; a part of that light exists in all and Bhagat Kabir calls it “the mind” a part of the big mind.

Wishes

G.Singh

www.gursoch.com

 

 

How To Deal With The Commotion Of The People  

Most of the people just get upset when a person starts believing what they don’t believe in because of their programmed minds. In this shabda, Bhagat Kabir ji is trying to explain how the people of his time, reacted as he started believing only in the Universal Creator. His shabda is on SGGS 324:

ਗਉੜੀ ਕਬੀਰ ਜੀ ॥

ਜਬ ਹਮ ਏਕੋ ਏਕੁ ਕਰਿ ਜਾਨਿਆ ॥ ਤਬ ਲੋਗਹ ਕਾਹੇ ਦੁਖੁ ਮਾਨਿਆ ॥1॥

Ga-oṛī Kabīr jī.

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

Raag Gaurhi of Bhagat Kabir .

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

 Bhagat Kabir is talking about his contemporary people who had belief in many gods or different faiths, and contrary to them, he believed in only one Creator. Humans are found of trashing others just because they cannot take disagreement positively. Talking about Him, they act ignorantly. Deeming themselves as genius, they create and establish the Creator in their own ways. Obviously, Bhagat Kabir stands in disagreement with them because of his belief in the Creator’s permeating His creation. Now he questions them about their unnecessary anger over his belief. They accuse him of losing his honor in the society by not following their convictions. It is very important to know that no story has anything to do with Bhagat Kabir’s Shabda; it is just his realized ultimate truth about the Creator” which is being passed on to us.

ਹਮ ਅਪਤਹ ਅਪੁਨੀ ਪਤਿ ਖੋਈ ॥

ਹਮਰੈ ਖੋਜਿ ਪਰਹੁ ਮਤਿ ਕੋਈ ॥1॥ ਰਹਾਉ ॥

Ham apṯah apunī paṯ kẖo-ī.

Hamrai kẖoj parahu maṯ ko-ī. ||1|| Rahā-o.

(As per your thought) I am dishonored one, and I have lost my honor. On what path I tread, you do not need to tread on (you remain honored ones. It is ironical expression!). Pause.

 Bhagat Kabir says, “If your following of me takes away your honor, you don’t need to do that. So let me remain as I am, and let me believe what I want to. If you think that the real honor is in your way, keep thinking that way.”

ਹਮ ਮੰਦੇ ਮੰਦੇ ਮਨ ਮਾਹੀ ॥ ਸਾਝ ਪਾਤਿ ਕਾਹੂ ਸਿਉ ਨਾਹੀ ॥2॥

Ham manḏe manḏe man māhī. Sājẖ pāṯ kāhū si-o nāhī. ||2||

If I am bad, it is me (what to others?). I am not into establishing relationships with others.

 Bhagat Kabir says, “Oh honored ones! Stay away from me to keep your honor!” It is very sarcastic statement! He is very clear about his mission of having union with the Creator, as he sees the hypocritical religious trends in other people through which they establish “receiving and giving honors to one another to feed their conceit.” He declares that this curtain of hypocrisy will be torn up at the end.

ਪਤਿ ਅਪਤਿ ਤਾ ਕੀ ਨਹੀ ਲਾਜ ॥ ਤਬ ਜਾਨਹੁਗੇ ਜਬ ਉਘਰੈਗੋ ਪਾਜ ॥3॥

Paṯ apaṯ ṯā kī nahī lāj. Ŧab jānhuge jab ugẖraigo pāj. ||3||

I don’t care to have honor or dishonor (from you), but you will know the reality when your “cover up” will be exposed.

Bhagat Kabir is hinting at the false honor for which people live. For His devotee, it is Ekankar’s acceptance that supersedes all the worldly honors. Please also ponder over why Bhagat Kabir is saying that the “put up show” of people (of his time) will be exposed eventually. This is what all enlightened ones say, because they deem Ekankar’s acceptance as the real honor and His name, the real wealth. It shows how both “sansaree/worldly” and “bhgatas/His devotees” go opposite directions. The spiritual experience enables the enlightened ones to stand up against all the worldly belief of “honors and dishonors.”

ਕਹੁ ਕਬੀਰ ਪਤਿ ਹਰਿ ਪਰਵਾਨੁ ॥ ਸਰਬ ਤਿਆਗਿ ਭਜੁ ਕੇਵਲ ਰਾਮੁ ॥4॥3॥

Kaho Kabīr paṯ har parvān. Sarab ṯi-āg bẖaj keval rām. ||4||3||

The real honor is in fact Akalpurakh’s acceptance; for that, Oh Kabir! say this: forsake everything else and meditate only on Akalpurakh.

 Here Bhagat Kabir puts the secret about His path wide open. It is Akalpurakh’s acceptance, because the worldly opinion doesn’t matter for His devotees. They do not need to worry about the worldly honor or dishonor. Remembering only the Creator is their first priority.

Wishes

G.Singh

www.gursoch.com

Why We Have Come Here And What We Should Do To Achieve That?

Why we have come here and what we should do to achieve that? The Guru answers on 494, 495, 496 SGGS , let us ponder over his teachings:

ਸੋਰਠਿ ਮਹਲਾ 1 ॥

ਜਿਸੁ ਜਲ ਨਿਧਿ ਕਾਰਣਿ ਤੁਮ ਜਗਿ ਆਏ ਸੋ ਅੰਮ੍ਰਿਤੁ ਗੁਰ ਪਾਹੀ ਜੀਉ ॥

ਛੋਡਹੁ ਵੇਸੁ ਭੇਖ ਚਤੁਰਾਈ ਦੁਬਿਧਾ ਇਹੁ ਫਲੁ ਨਾਹੀ ਜੀਉ ॥1॥

 Soraṯẖ mėhlā 1.

Jis jal niḏẖ kāraṇ ṯum jag ā-e so amriṯ gur pāhī jī-o.

Cẖẖodahu ves bẖekẖ cẖaṯurā-ī ḏubiḏẖā ih fal nāhī jī-o. ||1||

Raag Sorath, the bani of First Nanak.

In essence: The treasure of nectar (Ekankar’s name that satisfies the thirst of desires) for which you have come into this world is with the Guru; therefore, get rid of your garbs, disguises, cleverness, and duality, because through these, the fruit of His name-nectar is not obtained. 

To have that what we need to do ?

ਮਨ ਰੇ ਥਿਰੁ ਰਹੁ ਮਤੁ ਕਤ ਜਾਹੀ ਜੀਉ ॥

ਬਾਹਰਿ ਢੂਢਤ ਬਹੁਤੁ ਦੁਖੁ ਪਾਵਹਿ ਘਰਿ ਅੰਮ੍ਰਿਤੁ ਘਟ ਮਾਹੀ ਜੀਉ ॥ ਰਹਾਉ ॥

 Man re thir rahu maṯ kaṯ jāhī jī-o.

Bāhar dẖūdẖaṯ bahuṯ ḏukẖ pāvahi gẖar amriṯ gẖat māhī jī-o. Rahā-o.

Oh my mind! Stay stable by getting focused on Ekankar within and do not wander around, because His name-nectar is within. By searching His name outside, you will go through many difficulties. Pause.

The Sikhi believes strictly that the presence of the Creator is within and the Sikhs, as the Guru’s followers, should battle within with the negative forces to find His name-nectar within

How? The Guru answers the question in the all next verses:

ਅਵਗੁਣ ਛੋਡਿ ਗੁਣਾ ਕਉ ਧਾਵਹੁ ਕਰਿ ਅਵਗੁਣ ਪਛੁਤਾਹੀ ਜੀਉ ॥

ਸਰ ਅਪਸਰ ਕੀ ਸਾਰ ਨ ਜਾਣਹਿ ਫਿਰਿ ਫਿਰਿ ਕੀਚ ਬੁਡਾਹੀ ਜੀਉ ॥2॥

Avguṇ cẖẖod guṇā ka-o ḏẖāvahu kar avguṇ pacẖẖuṯāhī jī-o.

Sar apsar kī sār na jāṇėh fir fir kīcẖ budāhī jī-o. ||2||

Obtain virtues by forsaking demerits; because of these demerits, you will have to repent (eventually). You don’t know the difference between good and bad; therefore, you keep sinking in the mire of corruption (the Maya love) again and again.

ਅੰਤਰਿ ਮੈਲੁ ਲੋਭ ਬਹੁ ਝੂਠੇ ਬਾਹਰਿ ਨਾਵਹੁ ਕਾਹੀ ਜੀਉ ॥

ਨਿਰਮਲ ਨਾਮੁ ਜਪਹੁ ਸਦ ਗੁਰਮੁਖਿ ਅੰਤਰ ਕੀ ਗਤਿ ਤਾਹੀ ਜੀਉ ॥3॥

 Anṯar mail lobẖ baho jẖūṯẖe bāhar nāvhu kāhī jī-o.

Nirmal nām japahu saḏ gurmukẖ anṯar kī gaṯ ṯāhī jī-o. ||3||

If there is great deal of filth of greed and falsehood in the mind, what is the use of washing the body? If you remember Ekankar’s pure name through the Guru always, only then your internal plight will be better.

So do the following as well :

ਪਰਹਰਿ ਲੋਭੁ ਨਿੰਦਾ ਕੂੜੁ ਤਿਆਗਹੁ ਸਚੁ ਗੁਰ ਬਚਨੀ ਫਲੁ ਪਾਹੀ ਜੀਉ ॥

ਜਿਉ ਭਾਵੈ ਤਿਉ ਰਾਖਹੁ ਹਰਿ ਜੀਉ ਜਨ ਨਾਨਕ ਸਬਦਿ ਸਲਾਹੀ ਜੀਉ ॥4॥9॥

 Parhar lobẖ ninḏā kūṛ ṯi-āgahu sacẖ gur bacẖnī fal pāhī jī-o.

Ji-o bẖāvai ṯi-o rākẖo har jī-o jan Nānak sabaḏ salāhī jī-o. ||4||9||

Forsake greed, slandering of others, and falsehood and follow the Guru’s teachings. You will obtain its fruit (His name-nectar). Oh Nanak! Pray this way: Oh Ekankar! Keep me as you wish, but bless me so that I can praise you through the Guru’s shabda.

So, we take the divine knowledge from the Guru and utilize it for becoming one with our Creator. Remember that the Guru is the divine knowledge that leads us to him. Obviously concentrating on the Creator will lead us very close to Him.

Wishes

G.Singh

www.gursoch.com

 

No One But Akalpurakh

On 1239, Guru Angad Sahib writes:

ਸਲੋਕ ਮਹਲਾ 2 ॥

ਤਿਸੁ ਸਿਉ ਕੈਸਾ ਬੋਲਣਾ ਜਿ ਆਪੇ ਜਾਣੈ ਜਾਣੁ ॥ ਚੀਰੀ ਜਾ ਕੀ ਨਾ ਫਿਰੈ ਸਾਹਿਬੁ ਸੋ ਪਰਵਾਣੁ ॥

ਚੀਰੀ ਜਿਸ ਕੀ ਚਲਣਾ ਮੀਰ ਮਲਕ ਸਲਾਰ ॥ ਜੋ ਤਿਸੁ ਭਾਵੈ ਨਾਨਕਾ ਸਾਈ ਭਲੀ ਕਾਰ ॥

ਜਿਨ੍ਾ ਚੀਰੀ ਚਲਣਾ ਹਥਿ ਤਿਨ੍ਾ ਕਿਛੁ ਨਾਹਿ ॥ ਸਾਹਿਬ ਕਾ ਫੁਰਮਾਣੁ ਹੋਇ ਉਠੀ ਕਰਲੈ ਪਾਹਿ ॥

ਜੇਹਾ ਚੀਰੀ ਲਿਖਿਆ ਤੇਹਾ ਹੁਕਮੁ ਕਮਾਹਿ ॥  ਘਲੇ ਆਵਹਿ ਨਾਨਕਾ ਸਦੇ ਉਠੀ ਜਾਹਿ ॥1॥

Salok mėhlā 2.

Ŧis si-o kaisā bolṇā jė āpe jāṇai jāṇ.  Cẖīrī jā kī nā firai sāhib so parvāṇ.

Cẖīrī jis kī cẖalṇā mīr malak salār.  Jo ṯis bẖāvai nānkā sā-ī bẖalī kār.

Jinĥā cẖīrī cẖalṇā hath ṯinĥā kicẖẖ nāhi.  Sāhib kā furmāṇ ho-e uṯẖī karlai pāhi.

Jehā cẖīrī likẖi-ā ṯehā hukam kamāhi.  Gẖale āvahi nānkā saḏe uṯẖī jāhi. ||1||

Slok of Second Nanak.

In essence: What to say to Akalpurakh, who himself knows everything? Only that Master is worthy to be Master whose order cannot be challenged. All kings, nobles, and commanders are subject to His ordnance. Oh Nanak! Only that deed is good, which pleases Akalpurakh. Those persons who are subject to His (about death) ordinance have nothing in their hands. As per the Master’s ordinance, the people take the road and as per His ordinance, they act. Oh Nanak! The mortals come here when Akalpurakh sends them and they depart as He calls them back.  

The Guru expresses about the total powers of the Universal Creator; his created powerful people can claim empires but they are bound to His ordinance. All people come into this world and depart as per His ordinance. Obviously living in His love is what He loves. This idea is further elaborated:

ਮਹਲਾ 2 ॥

ਸਿਫਤਿ ਜਿਨਾ ਕਉ ਬਖਸੀਐ ਸੇਈ ਪੋਤੇਦਾਰ ॥  ਕੁੰਜੀ ਜਿਨ ਕਉ ਦਿਤੀਆ ਤਿਨ੍ਾ ਮਿਲੇ ਭੰਡਾਰ ॥

Mėhlā 2.

Sifaṯ jinā ka-o bakẖsī-ai se-ī poṯeḏār.  Kunjī jin ka-o ḏiṯī-ā ṯinĥā mile bẖandār.

Second Nanak.

In essence: Those persons whom Akalpurakh blesses with His praise become treasurers. Those persons who are blessed with the key of the treasures (His name) get the treasure (His name).

Thus, the Guru guides his followers to realize the Creator’s pervading order over all. Not all are blessed to be His lovers, who love to praise Him and respect His ordinance without a question. Who do so, the Guru calls them to be treasurers of His praise-treasure, because it is precious.

Wishes

G. Singh

www.gursoch.com

Our Destiny

The writer of our destiny is our mind; to change our destiny to be with Creator, we must counsel our mind. This is what Guru Nanak sahib tells us in the following shabda which is on SGGS, 662  

ਧਨਾਸਰੀ ਮਹਲਾ 1 ॥

ਕਾਇਆ ਕਾਗਦੁ ਮਨੁ ਪਰਵਾਣਾ ॥ ਸਿਰ ਕੇ ਲੇਖ ਨ ਪੜੈ ਇਆਣਾ ॥

ਦਰਗਹ ਘੜੀਅਹਿ ਤੀਨੇ ਲੇਖ ॥ ਖੋਟਾ ਕਾਮਿ ਨ ਆਵੈ ਵੇਖੁ ॥1॥

Ḏẖanāsrī mėhlā 1.

Kā-i-ā kāgaḏ man parvāṇā . Sir ke lekẖ na paṛai i-āṇā.

Ḏargėh gẖaṛī-ahi ṯīne lekẖ . Kẖotā kām na āvai vekẖ. ||1||

Raag Dhanasri, the bani of First Nanak.

In essence: The body is like a paper and the mind is a written ordinance on it, but the ignorant mortal doesn’t study the mind. In Har’s court, three kinds (the good, mediocre and low) of writs are scribed. You see that the wrong deed is of no avail.

The verses above are very subtle; just going after the words, we get nothing; the metaphor and analogies need to decipher to reach to the point. The Gurbani suggests us studying our minds to find what is important for us. Our minds create our destiny which thus becomes preordained; it is repeatedly said that it cannot be erased (because the mind is not counselled) Question: if it is inerasable destiny, what can we do? The Guru suggests that we are given all tools to become better; therefore, just don’t give up by saying it is inerasable and let it go as it is going. The Guru suggests by studying one’ mind and its inclinations, one should try to turn it toward Akalpurakh, who keeps His presence in all. In other words, we should search Akalpurakh’s presence within. If we don’t do it, our preordained inclinations will doom us.

ਨਾਨਕ ਜੇ ਵਿਚਿ ਰੁਪਾ ਹੋਇ ॥ ਖਰਾ ਖਰਾ ਆਖੈ ਸਭੁ ਕੋਇ ॥1॥ ਰਹਾਉ ॥  

Nānak je vicẖ rupā ho-e . Kẖarā kẖarā ākẖai sabẖ ko-e. ||1|| Rahā-o.

Oh Nanak! If a person has purity, he/she acts piously, and all people applaud him/her in praise. Pause.

Now, the Guru gives example of the people filled with wrong inclinations as per their preordained writ; they don’t study the mind to change their inclinations; such kind of behavior leads the mind to filth.

ਕਾਦੀ ਕੂੜੁ ਬੋਲਿ ਮਲੁ ਖਾਇ ॥ ਬ੍ਰਾਹਮਣੁ ਨਾਵੈ ਜੀਆ ਘਾਇ ॥

ਜੋਗੀ ਜੁਗਤਿ ਨ ਜਾਣੈ ਅੰਧੁ ॥ ਤੀਨੇ ਓਜਾੜੇ ਕਾ ਬੰਧੁ ॥2॥

Kāḏī kūṛ bol al kẖā-e . Barāhmaṇ nāvai jī-ā gẖā-e.

Jogī jugaṯ na jāṇai anḏẖ . Ŧīne ojāṛe kā banḏẖ. ||2||

The Qazi lies and lives on it. The Brahmin does ablution, but keeps ruining the beings. In ignorance of the divine knowledge, the Yogi doesn’t know the right way of living. All three of these kinds of people lack virtuous way of living and they head toward destruction.

 Now the Guru expresses how they actually should live to be worthy of Har’s union: when one starts reading one’s mind and a writ written on the paper body, then one changes the destiny:

ਸੋ ਜੋਗੀ ਜੋ ਜੁਗਤਿ ਪਛਾਣੈ ॥ਗੁਰ ਪਰਸਾਦੀ ਏਕੋ ਜਾਣੈ ॥

 ਕਾਜੀ ਸੋ ਜੋ ਉਲਟੀ ਕਰੈ ॥ ਗੁਰ ਪਰਸਾਦੀ ਜੀਵਤੁ ਮਰੈ ॥

ਸੋ ਬ੍ਰਾਹਮਣੁ ਜੋ ਬ੍ਰਹਮੁ ਬੀਚਾਰੈ ॥ ਆਪਿ ਤਰੈ ਸਗਲੇ ਕੁਲ ਤਾਰੈ ॥3॥

So jogī jo jugaṯ pacẖẖāṇai . Gur parsādī eko jāṇai.

Kājī so jo ultī karai . Gur parsādī jīvaṯ marai.

So barāhmaṇ jo barahm bīcẖārai . Āp ṯarai sagle kul ṯārai. ||3||

That person is a Yogi, who understands the right way of living. With the Guru’s blessings (following the Guru), he deems Har’s creation and Har as the same one. That person is real Qazi, who turns away from Maya (bad inclinations) and with the Guru’s blessings, becomes detached while alive. That person is Brahmin, who reflects on Har and after realizing Har, gets liberated and helps others to be liberated.

ਦਾਨਸਬੰਦੁ ਸੋਈ ਦਿਲਿ ਧੋਵੈ ॥ ਮੁਸਲਮਾਣੁ ਸੋਈ ਮਲੁ ਖੋਵੈ ॥

ਪੜਿਆ ਬੂਝੈ ਸੋ ਪਰਵਾਣੁ ॥ ਜਿਸੁ ਸਿਰਿ ਦਰਗਹ ਕਾ ਨੀਸਾਣੁ ॥4॥5॥7॥

   Ḏānasbanḏ so-ī ḏil ḏẖovai . Musalmāṇ so-ī mal kẖovai.

Paṛi-ā būjẖai so parvāṇ . Jis sir ḏargėh kā nīsāṇ. ||4||5||7||

If one is wise, one will certainly clean one’s mind (by analyzing one’s inclinations). A Muslim who cleans the filth of his mind is a real Muslim in real sense. That person is educated and accepted one (Brahmin), who has a pass to enter Har’s court.

Thus, counselling the mind to become the love of the Creator is a tool to change our destiny if it is drowning us in the Maya pursuits, which eventually separates us from our Creator.

Wishes

G. Singh

www.gursoch.com

 

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Above All Are The Creator And His Praise

Through out Sri Guru Granth Sahib, the infinity of the Creator and His praise are highly revered and promoted. Keeping that in mind, it is not advisable to give different meaning to what Guru says in context of the Creator while deeming His praise as the most important deed of life. In the following Guru Vaakas on 62 SGGS, the meaning of “ਆਚਾਰੁ achaar” doesn’t sound right when some persons interpret it as “a truthful living”. Let’s look at it in the context of Guru Message instead of believing what others say. here is the Guru vaakas, I am talking about

ਮਨਹਠ ਬੁਧੀ ਕੇਤੀਆ ਕੇਤੇ ਬੇਦ ਬੀਚਾਰ ॥

ਕੇਤੇ ਬੰਧਨ ਜੀਅ ਕੇ ਗੁਰਮੁਖਿ ਮੋਖ ਦੁਆਰ ॥

ਸਚਹੁ ਓਰੈ ਸਭੁ ਕੋ ਉਪਰਿ ਸਚੁ ਆਚਾਰੁ ॥੫॥ 

Manhaṯẖ buḏẖī keṯī▫ā keṯe beḏ bīcẖār.

Keṯe banḏẖan jī▫a ke gurmukẖ mokẖ ḏu▫ār.

Sacẖahu orai sabẖ ko upar sacẖ ācẖār. ||5||

In Essence: Intellect of many people inspires to go for perseverance and discussion on Vedas. The soul is thus bound by many entailments; however, gate of liberation is opened by turning sincerely towards Guru, everything is under the Eternal Creator and highest deed is to praise Him.

            In the first Vaakas of this Shabada Guru ji states that His Name is the support of life and in the Raho-Vaakas, mind is advised to get absorbed in the Creator who has fashioned this body and mind. So idea revolves around the Creator and His praise by defining other religious activities as futile-deeds for the soul.

           ਗੁਰਮੁਖਿ = ਗੁਰੂ ਦੀ ਸਰਨ ਪਿਆਂ, ਗੁਰੂ ਵਲ ਮੂੰਹ ਕੀਤਿਆਂ। ਮੋਖ = (ਮਾਇਆ ਦੇ ਮੋਹ ਅਹੰਕਾਰ ਆਦਿਕ ਤੋਂ) ਖ਼ਲਾਸੀ। ਦੁਆਰੁ = ਦਰਵਾਜ਼ਾ। ਸਚਹੁ = ਸੱਚ ਤੋਂ, ਸਦਾ-ਥਿਰ ਪ੍ਰਭੂ ਦਾ ਨਾਮ ਸਿਮਰਨ ਤੋਂ। ਓਰੈ = ਉਰੇ ਉਰੇ, ਘਟੀਆ। ਉਪਰਿ = (ਸਦ ਕਿਸਮ ਦੇ ਕਰਮ ਕਾਂਡ ਤੋਂ) ਉਤਾਂਹ ਵਧੀਆ। ਸਚੁ ਆਚਾਰੁ = ਸਦਾ-ਥਿਰ ਪ੍ਰਭੂ ਦਾ ਨਾਮ ਸਿਮਰਨ-ਰੂਪ ਕਰਮ। ਆਚਾਰੁ = ਕਰਮ।੫।

           ਅਨੇਕਾਂ ਹੀ ਲੋਕਾਂ ਦੀ ਅਕਲ (ਤਪ ਆਦਿਕ ਕਰਮਾਂ ਵਲ ਪ੍ਰੇਰਦੀ ਹੈ ਜੋ) ਮਨ ਦੇ ਹਠ ਨਾਲ (ਕੀਤੇ ਜਾਂਦੇ ਹਨ), ਅਨੇਕਾਂ ਹੀ ਲੋਕ ਵੇਦ ਆਦਿਕ ਧਰਮ-ਪੁਸਤਕਾਂ ਦੇ ਅਰਥ-ਵਿਚਾਰ ਕਰਦੇ ਹਨ (ਤੇ ਇਸ ਵਾਦ-ਵਿਵਾਦ ਨੂੰ ਹੀ ਜੀਵਨ ਦਾ ਸਹੀ ਰਾਹ ਮੰਨਦੇ ਹਨ), ਇਹੋ ਜਿਹੇ ਹੋਰ ਭੀ ਅਨੇਕਾਂ ਕਰਮ ਹਨ ਜੋ ਜਿੰਦ ਵਾਸਤੇ ਫਾਹੀ-ਰੂਪ ਬਣ ਜਾਂਦੇ ਹਨ, (ਪਰ ਹਉਮੈ ਆਦਿਕ ਬੰਧਨਾਂ ਤੋਂ) ਖ਼ਲਾਸੀ ਦਾ ਦਰਵਾਜ਼ਾ ਗੁਰੂ ਦੇ ਸਨਮੁਖ ਹੋਇਆਂ ਹੀ ਲੱਭਦਾ ਹੈ (ਕਿਉਂਕਿ ਗੁਰੂ ਪ੍ਰਭੂ ਦਾ ਨਾਮ ਸਿਮਰਨ ਦੀ ਹਿਦਾਇਤ ਕਰਦਾ ਹੈ)।੫।

           Please try to understand what Guru ji is talking about in the beginning of these Vakaas? He starts with the deeds of those who give stress on keeping perseverance [religious] and are into reflecting on Vedas[ in waste application it means who just indulge in debates on scriptures]. He says further that all these are just entanglements of the soul, liberation is obtained by those who listen and act according to Guru Advice (Being Gurmukh). Now bear that in mind then think what he means by “Achaar”. He states that the eternal Almighty and His praise (achaar) are above all. I don’t see that he is saying that truthful living is above the Creator. In Gurmat, “Karnee and Achaar” represent the deed of praising Him. So Achaar of His Holy Saints is to praise Him.
Dr Sahib Singh Ji, also say the same thing. Now let’s see how Guru ji uses this word “achaar” in other Vakas in context of HIM and His praise. Here are these examples from Sri Guru Granth Sahib ਪੰਨਾ 1137, ਸਤਰ 13 ਮਃ 5

ਸਿਮਰਤ ਨਾਮ ਪੂਰਨ ਆਚਾਰ ॥੩॥

Simraṯ nām pūran ācẖār. ||3||

In Essence: Remembering His Name is a perfect conduct.

ਪੰਨਾ 1222, ਸਤਰ 9 ਮਃ 5

ਸ੍ਰਵਣੀ ਕੀਰਤਨੁ ਸਿਮਰਨੁ ਸੁਆਮੀ ਇਹੁ ਸਾਧ ਕੋ ਆਚਾਰੁ ॥

Sarvaṇī kīrṯan simran su▫āmī ih sāḏẖ ko ācẖār.

In Essence: The way of life of the Holy Saint is to listen to Kirtan [of His praise] and remembering the Name of his Master.

           It is very important to understand that who truly are into His praise become pure and truthful. We are often misguided with prevailed thoughts in context of goodness, thus we believe what is said by others by over writing Guru Message. Using partial Guru Message and adding what some think, is not Gurmat because Guru Message is not based on what society approves or demands but what Divine knowledge defines its realms. We have to follow Guru Message in its totality.

ਪੰਨਾ 1255, ਸਤਰ 19 ਮਃ 1 

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

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

In Essence: Who has made his/her life aligned with the jewel of Guru teaching obtains the Ambrosial Nectar within.[enjoy His presence within] ||1||Pause||

           Stress is given on remembering the Creator as per Guru advice and Guru always stresses on remembering Him.

ਪੰਨਾ 54, ਸਤਰ 15 ਮਃ 1 

ਜਿਉ ਭਾਵੈ ਤਿਉ ਰਾਖੁ ਤੂੰ ਹਰਿ ਨਾਮੁ ਮਿਲੈ ਆਚਾਰੁ ॥੧॥ ਰਹਾਉ ॥

Ji▫o bẖāvai ṯi▫o rākẖ ṯūʼn har nām milai ācẖār. ||1|| rahā▫o.

In Essence: Keep me as you want, please save and protect me by blessing me to praise your Name[ way of life should be praising your Name] ||1||Pause||

           I have difficulty to believe that in above Vakas, Guru is talking about “truthful living” though he talks about good deeds in other Guru Vakas but not in here, here it is all about Him and His Naam- Simran in comparison of all other deeds. It is further elaborated in above stated examples. And on 678 SGGS, Guru Teachings center at His praise

ਮਨ ਨਿਰਮਲ ਕਰਮ ਕਰਿ ਤਾਰਨ ਤਰਨ ਹਰਿ ਅਵਰਿ ਜੰਜਾਲ ਤੇਰੈ ਕਾਹੂ ਨ ਕਾਮ ਜੀਉ ॥

 ਜੀਵਨ ਦੇਵਾ ਪਾਰਬ੍ਰਹਮ ਸੇਵਾ ਇਹੁ ਉਪਦੇਸੁ ਮੋ ਕਉ ਗੁਰਿ ਦੀਨਾ ਜੀਉ ॥੧॥ 

Man nirmal karam kar ṯāran ṯaran har avar janjāl ṯerai kāhū na kām jī▫o.

Jīvan ḏevā pārbarahm sevā ih upḏes mo ka▫o gur ḏīnā jī▫o. ||1||

In Essence: Perform deeds that purify the mind [that is remembering His Name], other deeds and entanglements will not be useful for you[ This is the essence}; His Name is a ship that can ferry across (worldly ocean). Performing devotional service of luminous Akalpurakh is real service and Guru has given me this very advice.

           ਮਨ = ਹੇ ਮਨ! ਤਰਨ = ਜਹਾਜ਼। ਅਵਰਿ = {ਲਫ਼ਜ਼ ‘ਅਵਰ’ ਤੋਂ ਬਹੁ-ਵਚਨ}। ਦੇਵਾ = ਪ੍ਰਕਾਸ਼-ਰੂਪ। ਸੇਵਾ = ਭਗਤੀ। ਮੋ ਕਉ = ਮੈਨੂੰ। ਗੁਰਿ = ਗੁਰੂ ਨੇ।੧।

           ਹੇ ਮਨ! (ਜੀਵਨ ਨੂੰ) ਪਵਿਤ੍ਰ ਕਰਨ ਵਾਲੇ (ਹਰਿ-ਸਿਮਰਨ ਦੇ) ਕੰਮ ਕਰਿਆ ਕਰ, ਪਰਮਾਤਮਾ (ਦਾ ਨਾਮ ਹੀ ਸੰਸਾਰ-ਸਮੁੰਦਰ ਤੋਂ) ਪਾਰ ਲੰਘਣ ਲਈ ਜਹਾਜ਼ ਹੈ। (ਦੁਨੀਆ ਦੇ) ਹੋਰ ਸਾਰੇ ਜੰਜਾਲ ਤੇਰੇ ਕਿਸੇ ਭੀ ਕੰਮ ਨਹੀਂ ਆਉਣਗੇ। ਪ੍ਰਕਾਸ਼-ਰੂਪ ਪਰਮਾਤਮਾ ਦੀ ਸੇਵਾ-ਭਗਤੀ ਹੀ (ਅਸਲ) ਜੀਵਨ ਹੈ-ਇਹ ਸਿੱਖਿਆ ਮੈਨੂੰ ਗੁਰੂ ਨੇ ਦਿੱਤੀ ਹੈ।੧।

           On 224 SGGS,Guru Nanak points out King Hari Chand who devoted his life to charity but Guru also says that without Guru, King Hari Chand also didn’t understand Him. If Hari Chand had a Guru, he would have got into praise of the Creator too. In Gurmat, there is nothing equal to Guru- directed praise and love for the Creator, literally everything is secondary and without His Name, so called good deeds do nothing for the soul. So beating the drum of truthful living and ignoring what Guru prefers to that, is a huge mistake. I am glad Dr Sahib Singh Ji has at least interpreted it the way it should have been.

Interpretation in Punjabi is by Dr Sahib Singh Ji
By G Singh

Three Factors In Sikhi

There are three factors in Sikhi 

  1. 1 Believing only in one Creator
  2. Following Guru by abandoning personal wisdom
  3. Staying close to His devotees.

If any of these is not practiced truly, living Sikhi will remain just a talk or a claim. I must add if these factors are not made a way of life, we Sikhs will continue to deceive ourselves on Guru Path.

ਸਿਰੀਰਾਗੁ ਮਹਲਾ ੫ ਘਰੁ ੬ ॥

ਕਰਣ ਕਾਰਣ ਏਕੁ ਓਹੀ ਜਿਨਿ ਕੀਆ ਆਕਾਰੁ ॥

ਤਿਸਹਿ ਧਿਆਵਹੁ ਮਨ ਮੇਰੇ ਸਰਬ ਕੋ ਆਧਾਰੁ ॥੧॥ 

Sirīrāg mėhlā 5 gẖar 6.

Karaṇ kāraṇ ek ohī jin kī▫ā ākār.

Ŧisėh ḏẖi▫āvahu man mere sarab ko āḏẖār. ||1||

In Essence: Oh mind! Remember that Creator who has fashioned the universe and who is support of all.

          Here faith in Ekkankar is fortified, it is He who has fashioned the universe so it is He who deserves to be praised.

          ਕਰਣ = ਜਗਤ। ਕਾਰਣ = ਮੂਲ। ਜਿਨਿ = ਜਿਸ ਨੇ। ਆਕਾਰੁ = ਦਿੱਸਦਾ ਜਗਤ। ਕੋ = ਦਾ। ਆਧਾਰੁ = ਆਸਰਾ।੧।

          ਹੇ ਮੇਰੇ ਮਨ! ਜਿਸ ਪਰਮਾਤਮਾ ਨੇ ਇਹ ਦਿੱਸਦਾ ਜਗਤ ਬਣਾਇਆ ਹੈ, ਸਿਰਫ਼ ਉਹੀ ਸ੍ਰਿਸ਼ਟੀ ਦਾ ਰਚਣ ਵਾਲਾ ਹੈ, ਤੇ ਜੀਵਾਂ ਦਾ ਆਸਰਾ ਹੈ। ਉਸੇ ਨੂੰ ਸਦਾ ਸਿਮਰਦਾ ਰਹੁ।੧।

ਗੁਰ ਕੇ ਚਰਨ ਮਨ ਮਹਿ ਧਿਆਇ ॥

ਛੋਡਿ ਸਗਲ ਸਿਆਣਪਾ ਸਾਚਿ ਸਬਦਿ ਲਿਵ ਲਾਇ ॥੧॥ ਰਹਾਉ ॥ 

Gur ke cẖaran man mėh ḏẖi▫ā▫e.

Cẖẖod sagal si▫āṇpā sācẖ sabaḏ liv lā▫e. ||1|| rahā▫o.

In Essence: Fix your attention on Guru in utter humility and abandon all your wisdom, through Guru – teachings, get imbued with Eternal Akalpurakh [Pause]

          Advice here is to seek refuge of Guru, make Guru – teachings a guiding- light for this life and through it , get attached to the Creator. Since personal intellect doesn’t help, so abandon it otherwise it will keep interfering with Guru – guidance.

          ਸਾਚਿ = ਸਦਾ-ਥਿਰ ਰਹਿਣ ਵਾਲੇ ਪਰਮਾਤਮਾ ਵਿਚ। ਸ਼ਬਦਿ = (ਗੁਰੂ ਦੇ) ਸ਼ਬਦ ਦੀ ਰਾਹੀਂ।੧।ਰਹਾਉ।

          (ਹੇ ਭਾਈ!) ਗੁਰੂ ਦੇ ਚਰਨ ਆਪਣੇ ਮਨ ਵਿਚ ਟਿਕਾਈ ਰੱਖ (ਭਾਵ, ਹਉਮੈ ਛੱਡ ਕੇ ਗੁਰੂ ਵਿਚ ਸਰਧਾ ਬਣਾ)। (ਆਪਣੀਆਂ) ਸਾਰੀਆਂ ਚਤੁਰਾਈਆਂ ਛੱਡ ਦੇ। ਗੁਰੂ ਦੇ ਸ਼ਬਦ ਦੀ ਰਾਹੀਂ ਸਦਾ-ਥਿਰ ਰਹਿਣ ਵਾਲੇ ਪਰਮਾਤਮਾ ਵਿਚ ਸੁਰਤਿ ਜੋੜ।੧।ਰਹਾਉ।

ਦੁਖੁ ਕਲੇਸੁ ਨ ਭਉ ਬਿਆਪੈ ਗੁਰ ਮੰਤ੍ਰੁ ਹਿਰਦੈ ਹੋਇ ॥

ਕੋਟਿ ਜਤਨਾ ਕਰਿ ਰਹੇ ਗੁਰ ਬਿਨੁ ਤਰਿਓ ਨ ਕੋਇ ॥੨॥ 

Ḏukẖ kales na bẖa▫o bi▫āpai gur manṯar hirḏai ho▫e.

Kot jaṯnā kar rahe gur bin ṯari▫o na ko▫e. ||2||

In Essence: If Guru – teachings are enshrined in the heart, distress, agony and fear do not bother then. Millions have tried to get emancipated through their own efforts but couldn’t without Guru.

          Guru – teachings sculpture the mind in a way that it rises above fear, anxiety and animosity, if Guru – teachings are made guiding- light, the mind will not experience pain, distress and fear. Numerous individuals tried at their own but they couldn’t save themselves without Guru.

          ਨ ਬਿਆਪੈ = ਦਬਾਉ ਨਹੀਂ ਪਾਂਦਾ। ਗੁਰ ਮੰਤ੍ਰੁ = ਗੁਰ ਦਾ ਉਪਦੇਸ਼। ਕੋਟਿ = ਕ੍ਰੋੜਾਂ।੨।

          ਜਿਸ ਮਨੁੱਖ ਦੇ ਹਿਰਦੇ ਵਿਚ ਗੁਰੂ ਦਾ ਉਪਦੇਸ਼ (ਸਦਾ) ਵੱਸਦਾ ਹੈ, ਉਸ ਨੂੰ ਕੋਈ ਦੁੱਖ ਕੋਈ ਕਲੇਸ਼ ਕੋਈ ਡਰ ਪੋਹ ਨਹੀਂ ਸਕਦਾ। ਲੋਕ ਕ੍ਰੋੜਾਂ (ਹੋਰ ਹੋਰ) ਜਤਨ ਕਰ ਕੇ ਥੱਕ ਜਾਂਦੇ ਹਨ, ਪਰ ਗੁਰੂ (ਦੀ ਸਰਨ) ਤੋਂ ਬਿਨਾ (ਉਹਨਾਂ ਦੁੱਖਾਂ ਕਲੇਸ਼ਾਂ ਤੋਂ) ਕੋਈ ਮਨੁੱਖ ਪਾਰ ਨਹੀਂ ਲੰਘ ਸਕਦਾ।੨।

ਦੇਖਿ ਦਰਸਨੁ ਮਨੁ ਸਾਧਾਰੈ ਪਾਪ ਸਗਲੇ ਜਾਹਿ ॥

ਹਉ ਤਿਨ ਕੈ ਬਲਿਹਾਰਣੈ ਜਿ ਗੁਰ ਕੀ ਪੈਰੀ ਪਾਹਿ ॥੩॥ 

Ḏekẖ ḏarsan man saḏẖārai pāp sagle jāhi.

Ha▫o ṯin kai balihārṇai jė gur kī pairī pāhi. ||3||

In Essence: Who seeing Guru, take his refuge, their all sins of the past get negated [virtues take over them], I sacrifice to those who take Guru’s refuge in utter humility.

          Guru is an embodiment of miracles of changing the lives, Guru changes the goal of this given life, and Guru imparts divine knowledge that purifies the soul by enshrining good intentions in the hearts . Meeting the Guru, brings freedom for the soul, it starts cutting its all bonds. Those people need to be applauded who humbly follow Guru because they abandon their own wisdom to secure success in His path.

          ਸਾਧਾਰੈ = ਆਧਾਰ ਸਹਿਤ ਹੁੰਦਾ ਹੈ। ਪਾਹਿ = ਪੈਂਦੇ ਹਨ।੩।

          ਗੁਰੂ ਦਾ ਦਰਸ਼ਨ ਕਰ ਕੇ ਜਿਸ ਮਨੁੱਖ ਦਾ ਮਨ (ਗੁਰੂ ਦਾ) ਆਸਰਾ ਫੜ ਲੈਂਦਾ ਹੈ, ਉਸ ਦੇ ਸਾਰੇ (ਪਹਿਲੇ ਕੀਤੇ) ਪਾਪ ਨਾਸ ਹੋ ਜਾਂਦੇ ਹਨ। ਮੈਂ ਉਹਨਾਂ (ਭਾਗਾਂ ਵਾਲੇ) ਬੰਦਿਆਂ ਤੋਂ ਕੁਰਬਾਨ ਹਾਂ ਜਿਹੜੇ ਗੁਰੂ ਦੇ ਚਰਨਾਂ ਤੇ ਢਹਿ ਪੈਂਦੇ ਹਨ।੩।

ਸਾਧਸੰਗਤਿ ਮਨਿ ਵਸੈ ਸਾਚੁ ਹਰਿ ਕਾ ਨਾਉ ॥

ਸੇ ਵਡਭਾਗੀ ਨਾਨਕਾ ਜਿਨਾ ਮਨਿ ਇਹੁ ਭਾਉ ॥੪॥੨੪॥੯੪॥ 

Sāḏẖsangaṯ man vasai sācẖ har kā nā▫o.

Se vadbẖāgī nānkā jinā man ih bẖā▫o. ||4||24||94||

In Essence: In the company of His devotees, Prabh’s Name abides in the hearts; Nanak says that those who love to live in the company of Saints are fortunate.

          As a big step of meeting Guru is taken, a battle within is begun, it is necessary to live in right environment at least for part time because the storm of Maya temptation can hit hard again, that right environment can be a great help, so seek the company of His devotees, in there, Guru – teachings are practiced rightful way and the Creator is kept in the hearts all the time. Who long for Guru – teachings obviously are very fortunate individuals.

          ਮਨਿ = ਮਨ ਵਿਚ। ਸਾਚੁ = ਸਦਾ-ਥਿਰ ਰਹਿਣ ਵਾਲਾ। ਭਾਉ = ਪ੍ਰੇਮ।੪।

          ਸਾਧ ਸੰਗਤਿ ਵਿਚ ਰਿਹਾਂ ਸਦਾ-ਥਿਰ ਰਹਿਣ ਵਾਲੇ ਪਰਮਾਤਮਾ ਦਾ ਨਾਮ ਮਨ ਵਿਚ ਵੱਸ ਪੈਂਦਾ ਹੈ। ਹੇ ਨਾਨਕ! ਉਹ ਬੰਦੇ ਭਾਗਾਂ ਵਾਲੇ ਹਨ, ਜਿਨ੍ਹਾਂ ਦੇ ਮਨ ਵਿਚ (ਸਾਧ ਸੰਗਤਿ ਵਿਚ ਟਿਕਣ ਦਾ) ਇਹ ਪ੍ਰੇਮ ਹੈ।੪।੨੪।੯੪।

          Enlightened ones can see how badly the world is into negativity of Maya influences; however, it is possible to negate that, Guru advises to remain in touch with His devotees, Sri Raag, Mehla 5

ਕਾਮਿ ਕ੍ਰੋਧਿ ਅਹੰਕਾਰਿ ਮਾਤੇ ਵਿਆਪਿਆ ਸੰਸਾਰੁ ॥

ਪਉ ਸੰਤ ਸਰਣੀ ਲਾਗੁ ਚਰਣੀ ਮਿਟੈ ਦੂਖੁ ਅੰਧਾਰੁ ॥੨॥ 

Kām kroḏẖ ahaʼnkār māṯe vi▫āpi▫ā sansār.

Pa▫o sanṯ sarṇī lāg cẖarṇī mitai ḏūkẖ anḏẖār. ||2||

In Essence: The world is engrossed in lust, anger and conceit; take refuge of Saints in utter humility, your pain and darkness of the mind will be gone.

          Outside the company of devotees, lust, anger and conceit are in force with full power, to free from that, the company of His devotees is very important; it is the place where people get drenched in His love; that kind of inspiration is needed. Lust, anger and conceit bring horrible consequences, the company of His devotees inspires the seekers to get rid of all that.

          ਕਾਮਿ = ਕਾਮ ਵਿਚ। ਮਾਤੇ = ਮਸਤ। ਵਿਆਪਿਆ = ਜ਼ੋਰ ਪਾਈ ਰੱਖਦਾ ਹੈ। ਸੰਸਾਰੁ = ਜਗਤ (ਦਾ ਮੋਹ)। ਅੰਧਾਰੁ = ਘੁੱਪ ਹਨੇਰਾ।੨।

          ਜਿਨ੍ਹਾਂ ਬੰਦਿਆਂ ਉਤੇ ਜਗਤ ਦਾ ਮੋਹ ਦਬਾਉ ਪਾਈ ਰੱਖਦਾ ਹੈ, ਉਹ ਕਾਮ ਵਿਚ ਕ੍ਰੋਧ ਵਿਚ ਅਹੰਕਾਰ ਵਿਚ ਮਸਤ ਰਹਿੰਦੇ ਹਨ। (ਇਹਨਾਂ ਵਿਕਾਰਾਂ ਤੋਂ ਬਚਣ ਲਈ, ਹੇ ਭਾਈ!) ਗੁਰੂ ਦੀ ਸਰਨ ਪਉ, ਗੁਰੂ ਦੀ ਚਰਨੀਂ ਲੱਗ (ਗੁਰੂ ਦਾ ਆਸਰਾ ਲਿਆਂ ਅਗਿਆਨਤਾ ਦਾ) ਘੁੱਪ ਹਨੇਰਾ-ਰੂਪ ਦੁੱਖ ਮਿਟ ਜਾਂਦਾ ਹੈ।੨।

ਸਤੁ ਸੰਤੋਖੁ ਦਇਆ ਕਮਾਵੈ ਏਹ ਕਰਣੀ ਸਾਰ ॥

ਆਪੁ ਛੋਡਿ ਸਭ ਹੋਇ ਰੇਣਾ ਜਿਸੁ ਦੇਇ ਪ੍ਰਭੁ ਨਿਰੰਕਾਰੁ ॥੩॥ 

Saṯ sanṯokẖ ḏa▫i▫ā kamāvai eh karṇī sār.

Āp cẖẖod sabẖ ho▫e reṇā jis ḏe▫e parabẖ nirankār. ||3||

In Essence: Whom the Formless Creator blesses (with His Name), they get rid of their conceit and behave with others in utter humbleness and practice charity, contentment and passion because it is the essence of virtuous deeds.

          It is the virtuous way of life that brings stillness to the heart but it can be only practiced if the Creator blesses the mortals with it otherwise alone conceit keeps dominating the soul and virtuous way of life is tainted. His grace secures virtuous way of life from any negativity.

          ਸਤੁ = ਦਾਨ, ਸੇਵਾ। ਸਾਰ = ਸ੍ਰੇਸ਼ਟ। ਆਪੁ = ਆਪਾ-ਭਾਵ। ਰੇਣਾ = ਚਰਨ-ਧੂੜ। ਦੇਇ = ਦੇਂਦਾ ਹੈ।੩।

          ਜਿਸ (ਭਾਗਾਂ ਵਾਲੇ ਮਨੁੱਖ) ਨੂੰ ਨਿਰੰਕਾਰ ਪ੍ਰਭੂ (ਆਪਣੇ ਨਾਮ ਦੀ ਦਾਤਿ) ਦੇਂਦਾ ਹੈ, ਉਹ ਆਪਾ-ਭਾਵ ਛੱਡ ਕੇ ਸਭ ਦੀ ਚਰਨ-ਧੂੜ ਬਣਦਾ ਹੈ, ਉਹ ਸੇਵਾ ਸੰਤੋਖ ਦੇ ਦਇਆ (ਦੀ ਕਮਾਈ) ਕਮਾਂਦਾ ਹੈ, ਤੇ ਇਹੀ ਹੈ ਸ੍ਰੇਸ਼ਟ ਕਰਣੀ।੩।

ਜੋ ਦੀਸੈ ਸੋ ਸਗਲ ਤੂੰਹੈ ਪਸਰਿਆ ਪਾਸਾਰੁ ॥

ਕਹੁ ਨਾਨਕ ਗੁਰਿ ਭਰਮੁ ਕਾਟਿਆ ਸਗਲ ਬ੍ਰਹਮ ਬੀਚਾਰੁ ॥੪॥੨੫॥੯੫॥ 

Jo ḏīsai so sagal ṯūʼnhai pasri▫ā pāsār.

Kaho Nānak gur bẖaram kāti▫ā sagal barahm bīcẖār. ||4||25||95||

In Essence: Nanak utter this, “ Oh Akalpurakh! Whose doubts are dispelled by Guru, they see that you are expended in all universe.”

          Guru makes his followers convinced how the Creator is present all over, the followers practice that guidance and eventually realize this divine factual – experience. As long as the doubts about His creation and Him remain, spiritual progression remains stagnant. Guru shatters the doubts; however, if personal wisdom remains guiding force, Guru – teachings cannot help, so it is mandatory to abandon personal wisdom to follow Guru rightful way. It is not about discussing and proving this or that wrong, actually it is to experience what Guru has experienced.

          ਪਸਰਿਆ = ਖਿਲਾਰਿਆ ਹੋਇਆ। ਗੁਰਿ = ਗੁਰੂ ਨੇ। ਬੀਚਾਰੁ = ਸੋਚ।੪।

          ਹੇ ਨਾਨਕ! ਆਖ-ਗੁਰੂ ਨੇ ਜਿਸ ਮਨੁੱਖ ਦੇ ਮਨ ਦੀ ਭਟਕਣਾ ਦੂਰ ਕਰ ਦਿੱਤੀ ਹੈ ਉਸ ਨੂੰ, ਹੇ ਪ੍ਰਭੂ! ਜੇਹੜਾ ਇਹ ਜਗਤ ਦਿੱਸਦਾ ਹੈ ਸਾਰਾ ਤੇਰਾ ਹੀ ਰੂਪ ਦਿੱਸਦਾ ਹੈ, ਤੇਰਾ ਹੀ ਖਿਲਾਰਿਆ ਹੋਇਆ ਖਿਲਾਰਾ ਦਿੱਸਦਾ ਹੈ, ਉਸ ਨੂੰ ਇਹੀ ਸੋਚ ਫੁਰਦੀ ਹੈ ਕਿ ਹਰ ਥਾਂ ਤੂੰ ਹੀ ਤੂੰ ਹੈਂ।੪।੨੫।੯੫।

Interpretation in Punjabi is by Dr Sahib Singh Ji

From “GURU MESSAGE” under Publication
G Singh

Gurbani Above Contradictions

There are a lot of people out there who claim that Gurbani contradicts, that notion is utterly untrue. One idea if said in different context, the other idea that appears to be contradictory to the first one, is so because of its different meaning in different context. To understand that, I must quote here Guru Nanak from Asa Dee Vaar on 463 SGGS

ਸਲੋਕੁ ਮਃ ੧ ॥

ਸਚੇ ਤੇਰੇ ਖੰਡ ਸਚੇ ਬ੍ਰਹਮੰਡ ॥

ਸਚੇ ਤੇਰੇ ਲੋਅ ਸਚੇ ਆਕਾਰ ॥

Salok mėhlā 1.

Sacẖe ṯere kẖand sacẖe barahmand.

Sacẖe ṯere lo▫a sacẖe ākār.

In Essence: True are your continents, true is your solar system, and true are your worlds and your creation.

Now look at the following Guru Sloka

ਸਲੋਕੁ ਮਃ ੧ ॥

ਕੂੜੁ ਰਾਜਾ ਕੂੜੁ ਪਰਜਾ ਕੂੜੁ ਸਭੁ ਸੰਸਾਰੁ ॥

ਕੂੜੁ ਮੰਡਪ ਕੂੜੁ ਮਾੜੀ ਕੂੜੁ ਬੈਸਣਹਾਰੁ ॥

Salok mėhlā 1.

Kūṛ rājā kūṛ parjā kūṛ sabẖ sansār.

 Kūṛ mandap kūṛ māṛī kūṛ baisaṇhār.

In Essence: (Except the Eternal One) Illusions (Temporary) are the king, the public and the world. Illusions (Temporary) are the pavilions, mansion and their dwellers.

           Now to understand why it is not contradiction, one must understand the both of the contexts Guru Nanak talks about. In the first,, it is all about, the existence of “Akalpurakh and His Creation”. Akalpurakh is a reality, not a myth [Satt Naam- He exists/His Name has existence], so is His creation. As He exists, so does His creation. There is no reason to abandon His creation to find Him, that is the idea lies in this description about Him and His creation; we can see it elaborated as Guru closes his views on it in the Sloka.

 ਨਾਨਕੁ ਵਖਾਣੈ ਬੇਨਤੀ ਤੁਧੁ ਬਾਝੁ ਕੂੜੋ ਕੂੜੁ ॥੧॥ 

Nānak vakẖāṇai benṯī ṯuḏẖ bājẖ kūṛo kūṛ. ||1||

In Essence: Humbly Nanak says that without you Oh Akalpurakh! Everything is false (temporary [only He is permanent, all rest are perishable]

          The second context is about His eternity and continuous temporary status of His creation. In “Koor raja koor parja.(quote given above).” Guru points out the temporary existence of His creation which is destined to live short, in other words, nothing is permanent but the Creator. This is the way Guru Followers should understand these quotes which appear to be contradictory but in a fact they are not. One vital idea is in force and the rest of ideas are there just to justify His importance and His ordinance over His creation in Gurbani. So no Sikh should ever think that Guru Ideas are contradictory, if to some people they appear contradictory, they should need to study Gurbani in depth.

From “GURU MESSAGE” under publication

G Singh

Concept Of Ekkankaar In Japji Sahib

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

ੴ ਸਤਿ ਨਾਮੁ ਕਰਤਾ ਪੁਰਖੁ ਨਿਰਭਉ ਨਿਰਵੈਰੁ ਅਕਾਲ ਮੂਰਤਿ

ਅਜੂਨੀ ਸੈਭੰ ਗੁਰ ਪ੍ਰਸਾਦਿ ॥ 

Ik▫oaʼnkār saṯ nām karṯā purakẖ nirbẖa▫o nirvair akāl mūraṯ

ajūnī saibẖaʼn gur parsāḏ.

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

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

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

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

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

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

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

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

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

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

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

ਆਦਿ ਸਚੁ ਜੁਗਾਦਿ ਸਚੁ ॥

ਹੈ ਭੀ ਸਚੁ ਨਾਨਕ ਹੋਸੀ ਭੀ ਸਚੁ ॥੧॥ 

Āḏ sacẖ jugāḏ sacẖ.

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

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

So basically it is stressed that only Akalpurakh is eternal.

“ਅਜੂਨੀ ਸੈਭੰ” is elaborated in stanza 5,

ਥਾਪਿਆ ਨ ਜਾਇ ਕੀਤਾ ਨ ਹੋਇ ॥

ਆਪੇ ਆਪਿ ਨਿਰੰਜਨੁ ਸੋਇ ॥ 

Thāpi▫ā na jā▫e kīṯā na ho▫e.

Āpe āp niranjan so▫e. 

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

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

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

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

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

ਜੇਤਾ ਕੀਤਾ ਤੇਤਾ ਨਾਉ ॥

ਵਿਣੁ ਨਾਵੈ ਨਾਹੀ ਕੋ ਥਾਉ ॥ 

Jeṯā kīṯā ṯeṯā nā▫o.

viṇ nāvai nāhī ko thā▫o. 

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

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

“From “Guru Message” under publication

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

Praising Inexpressible Almighty!

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

ਪ੍ਰਭ ਜੀਉ ਖਸਮਾਨਾ ਕਰਿ ਪਿਆਰੇ ॥

ਬੁਰੇ ਭਲੇ ਹਮ ਥਾਰੇ ॥ ਰਹਾਉ ॥

Parabẖ jī▫o kẖasmānā kar pi▫āre.

Bure bẖale ham thāre. Rahā▫o.

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

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

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

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

ਰਾਗੁ ਬਿਲਾਵਲੁ ਮਹਲਾ ੧ ਚਉਪਦੇ ਘਰੁ ੧ ॥

Rāg bilāval mėhlā 1 cẖa▫upḏe gẖar 1.

Raag Bilawal First Nanak, House 1

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

ਤੂ ਸੁਲਤਾਨੁ ਕਹਾ ਹਉ ਮੀਆ ਤੇਰੀ ਕਵਨ ਵਡਾਈ ॥

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

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

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

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

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

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

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

ਤੇਰੇ ਗੁਣ ਗਾਵਾ ਦੇਹਿ ਬੁਝਾਈ ॥

ਜੈਸੇ ਸਚ ਮਹਿ ਰਹਉ ਰਜਾਈ ॥੧॥ ਰਹਾਉ ॥

Ŧere guṇ gāvā ḏėh bujẖā▫ī.

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

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

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

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

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

ਜੋ ਕਿਛੁ ਹੋਆ ਸਭੁ ਕਿਛੁ ਤੁਝ ਤੇ ਤੇਰੀ ਸਭ ਅਸਨਾਈ ॥

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

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

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

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

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

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

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

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

ਜੋ ਤੁਧੁ ਭਾਵੈ ਸੋਈ ਆਖਾ ਤਿਲੁ ਤੇਰੀ ਵਡਿਆਈ ॥੩॥

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

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

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

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

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

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

ਏਤੇ ਕੂਕਰ ਹਉ ਬੇਗਾਨਾ ਭਉਕਾ ਇਸੁ ਤਨ ਤਾਈ ॥

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

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

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

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

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

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

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

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

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

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