GURSOCH-The Gurbani Connection

ANAND SAHIB: An Ultimate Bliss – Part 2

By G.Singh in GURBANI ARTICLES

[Continued from the previous post]

Below, Guru Ji expresses the power of His Will; as in Jap Ji it is said: nothing is in our hands including our longing to attain knowledge of Him and getting liberated (7 on SGGS). Whoever succeeds in spiritual spheres is because of His Will. He has created this world along with a pill of Maya intoxication (15, SGGS); luring Maya keeps the mortal inebriated in it. Still, a few dare to dump all that like a worthless thing and hold on to Him in love. Guru Ji says that such daring act occurs if Akalpurakh bestows His grace:

ਬਾਬਾ ਜਿਸੁ ਤੂ ਦੇਹਿ ਸੋਈ ਜਨੁ ਪਾਵੈ ॥

ਪਾਵੈ ਤ ਸੋ ਜਨੁ ਦੇਹਿ ਜਿਸ ਨੋ ਹੋਰਿ ਕਿਆ ਕਰਹਿ ਵੇਚਾਰਿਆ ॥

ਇਕਿ ਭਰਮਿ ਭੂਲੇ ਫਿਰਹਿ ਦਹ ਦਿਸਿ ਇਕਿ ਨਾਮਿ ਲਾਗਿ ਸਵਾਰਿਆ ॥

ਗੁਰ ਪਰਸਾਦੀ ਮਨੁ ਭਇਆ ਨਿਰਮਲੁ ਜਿਨਾ ਭਾਣਾ ਭਾਵਏ ॥

ਕਹੈ ਨਾਨਕੁ ਜਿਸੁ ਦੇਹਿ ਪਿਆਰੇ ਸੋਈ ਜਨੁ ਪਾਵਏ ॥੮॥

Bābā jis ṯū ḏėh so▫ī jan pāvai.

Pāvai ṯa so jan ḏėh jis no hor ki▫ā karahi vecẖāri▫ā.

Ik bẖaram bẖūle firėh ḏah ḏis ik nām lāg savāri▫ā.

Gur parsādī man bẖa▫i▫ā nirmal jinā bẖāṇā bẖāv▫e.

Kahai Nānak jis ḏėh pi▫āre so▫ī jan pāv▫e. ||8||

In Essence: Oh Almighty! To whom you give it (your name to have this bliss) obtains it; only those obtain it whom Akalpurakh gives, what other poor things can do (nothing)? (As per His Will) There are some who, in doubt, wander around in all directions, and there are others who are bedecked by being imbued with His Name (Here hint is at showing oneness with His Naam). As per His Will, with Guru – blessings, they love your ordinance and their minds become pure. Nanak says that only those obtain it (Name) to whom Akalpurakh gives.

In Gurbani, doubting the Guru or Almighty’s existence or His Ordinance is deemed as a blunder committed under the influence of conceit. Those who commit such blunders are destined to live in anxieties and fears. If this blunder is committed due to one’s so called wisdom, that wisdom is deemed as petty wisdom. Our Guru has seen Him and he wants us to see Him; it can be only possible if without a doubt we follow our Guru. As we follow our Guru, he also makes us aware of His Will and asks us to trust it. There is no place for the doubts on this path. Spiritual experience cannot be proved or expressed with reason. If anyone is stopped by the reason from believing the experience the Guru wants to share with his followers, he or she is not criticized with strong words but taken such act as His Will. Atheist calls “believing in one Creator is like living in a fools’ paradise.” Gurbani responds to such person as a person behaving as per His Will. In Gurbani, the people in duality or in denial of the Creator are deemed as unfortunate ones filthy with Maya influences; nonetheless, no stern action is recommended against them as His Ordinance is already in force. Regardless what people say, the Guru fortifies the faith in the guide and the Creator who helps in materializing His vision. There is no place for negativity in the Guru – path.

First our Guru asks us to put a full trust in Akalpurakh and get rid of doubting mentality. He offers his prayer before Akalpurakh for us to show mercy on us. Now Guru ji asks those of us who have put full trust in Him to discuss about Him; means to discuss how to get close to Him and where we should go to obtain our goal. When we try to discuss the inexpressible, we need to know how to do that. How He is expressed and how He is attained? Guru Ji answers these questions below. Please note it down, below Guru Ji advises us to become real Guru – followers:

ਆਵਹੁ ਸੰਤ ਪਿਆਰਿਹੋ ਅਕਥ ਕੀ ਕਰਹ ਕਹਾਣੀ ॥

ਕਰਹ ਕਹਾਣੀ ਅਕਥ ਕੇਰੀ ਕਿਤੁ ਦੁਆਰੈ ਪਾਈਐ ॥

ਤਨੁ ਮਨੁ ਧਨੁ ਸਭੁ ਸਉਪਿ ਗੁਰ ਕਉ ਹੁਕਮਿ ਮੰਨਿਐ ਪਾਈਐ ॥

ਹੁਕਮੁ ਮੰਨਿਹੁ ਗੁਰੂ ਕੇਰਾ ਗਾਵਹੁ ਸਚੀ ਬਾਣੀ ॥

ਕਹੈ ਨਾਨਕੁ ਸੁਣਹੁ ਸੰਤਹੁ ਕਥਿਹੁ ਅਕਥ ਕਹਾਣੀ ॥੯॥

Āvhu sanṯ pi▫āriho akath kī karah kahāṇī.

Karah kahāṇī akath kerī kiṯ ḏu▫ārai pā▫ī▫ai.

Ŧan man ḏẖan sabẖ sa▫up gur ka▫o hukam mani▫ai pā▫ī▫ai.

Hukam mannihu gurū kerā gāvhu sacẖī baṇī.

Kahai Nānak suṇhu sanṯahu kathihu akath kahāṇī. ||9||

In Essence: Lets us oh Saints speak about the Inexpressible Almighty. Let’s talk about Him; (and try to know) Where He is obtained? (Answer) By surrendering to the Guru completely and obeying the Guru-will, He is obtained.( Therefore) Obey the Guru and sing the praise of Akalpurakh (Gurbani). Nanak says oh Saints! Listen, talk about the Inexpressible Almighty.

The idea of trusting Guru and Akalpurakh is elaborated in the advice the Guru gives in context of attaining Him. The mind cased in doubts will never understand this deep thought about getting connected to Him through the Guru. As we eradicate the doubts by putting full trust in Guru, we see the light. Guru Ji asks us to do what the Guru says. When the mind gets one with the Guru, it is qualified to become one with the Creator. How He, who is inexpressible, can be discussed? Inexpressible is discussed by singing His praises in full trust through the Guru Shabadas. When the mind is ready, through His praise, it gets drenched in His love. What is the order of our Guru? He says to praise Him through Gurbani because it is all about Him? A Sikh understands that Akalpurakh has passed on to us His word through the Guru; therefore, Gurbani is as pure as He is.

As said earlier, in pursuit of following the Guru, doubts can exist. If they do, we degrade our sincerity. It is the trust in Guru and Akalpurakh that decides the destiny of the seeker. The doubts are created by petty intellect; they come through unfaithfulness. Guru Ji warns us very clearly about negative aspect of the intellect that plays games with feeble mind. If one agrees to follow the Guru, one should never dream to envision Him if one deems one’s intellect as a guiding light on the Guru – path. This so called wisdom can create doubts in our pursuit, it can search other ways out to please itself and thus it leads to failure in His pursuit. Remember, if a Guru is followed who has seen him and is trying to help others to see Him, success is eminent; if the success comes through the Guru, why does anybody need one’s own intellect that has failed to realize Him? Guru Ji says that the Creator is not realized through one’s own wisdom. ( On 6, 991 SGGS Mehla 1, 541 SGGS Mehla 4, 962 SGGS,Mehla 5). Same idea about personal wisdom is expressed below:

ਏ ਮਨ ਚੰਚਲਾ ਚਤੁਰਾਈ ਕਿਨੈ ਨ ਪਾਇਆ ॥

ਚਤੁਰਾਈ ਨ ਪਾਇਆ ਕਿਨੈ ਤੂ ਸੁਣਿ ਮੰਨ ਮੇਰਿਆ ॥

ਏਹ ਮਾਇਆ ਮੋਹਣੀ ਜਿਨਿ ਏਤੁ ਭਰਮਿ ਭੁਲਾਇਆ ॥

ਮਾਇਆ ਤ ਮੋਹਣੀ ਤਿਨੈ ਕੀਤੀ ਜਿਨਿ ਠਗਉਲੀ ਪਾਈਆ ॥

ਕੁਰਬਾਣੁ ਕੀਤਾ ਤਿਸੈ ਵਿਟਹੁ ਜਿਨਿ ਮੋਹੁ ਮੀਠਾ ਲਾਇਆ ॥

ਕਹੈ ਨਾਨਕੁ ਮਨ ਚੰਚਲ ਚਤੁਰਾਈ ਕਿਨੈ ਨ ਪਾਇਆ ॥੧੦॥

Ė man cẖancẖlā cẖaṯurā▫ī kinai na pā▫i▫ā.

Cẖaṯurā▫ī na pā▫i▫ā kinai ṯū suṇ man meri▫ā.

Ėh mā▫i▫ā mohṇī jin eṯ bẖaram bẖulā▫i▫ā.

Mā▫i▫ā ṯa mohṇī ṯinai kīṯī jin ṯẖag▫ulī pā▫ī▫ā.

Kurbāṇ kīṯā ṯisai vitahu jin moh mīṯẖā lā▫i▫ā.

Kahai Nānak man cẖancẖal cẖaṯurā▫ī kinai na pā▫i▫ā. ||10||

In Essence: Akalpurakh is not obtained cleverly oh mercurial mind! Listen to me oh mind! Akalpurakh is not obtained with cleverness. This is fascinating Maya, it has deluded the mind. This fascinating Maya is created by Akalpurakh who has given this illusion. (I) sacrifice to that Akalpurakh who has infused this sweet love for Maya (Advice is to turn towards Him who has created it instead of getting attracted to Maya,) Nanak says no one has obtained Him cleverly.

What Guru Ji says above is enough to comprehend the game of Akalpurakh. He plays through Maya (433 SGGS, Mehla 1). In His show, without Maya, there is abyss and emptiness. There is nothing that can keep the soul in the show. Both kinds of mortals play in His show; the ones, who are attracted to the Maya, lose the virtues of attaining Him, and the other ones who remain above the magnetic attraction of His created Maya, attain Him consequently. Above, Guru Ji advises us not to allow our personal wisdom, which hasn’t understood His show, guide the mind to obtain Him; instead, Guru Ji asks to abandon it and follow the Guru advice. People read Gurbani and let their intellect reflect the meaning of Gurbani instead of letting basics of Gurmat do it. If our Guru says that we should let the logic guide our acts, he also says not to bring the logic in to negate what the Guru says as a belief. Wisdom and reason get tainted by outer influences; therefore, it is suggested to follow Guru with open mind, and trust that he definitely will lead to His vision as he has envisioned Him.

Now Guru Ji addresses the issues of attachment that keep the mind away from Akalpurakh. We must understand why Guru Ji questions the attachment we have towards our immediate family. Look at the word “chit Laiai,” it conveys the meaning of one’s mind’s complete association with something that becomes our priority. When we love something or somebody, we also express those feelings through words of praise. Guru Ji, while addressing his followers by addressing his own mind as a follower, is passing a message to us: do not fall in love with anything that doesn’t go with us as we depart from here. Now question is this, how we should deal with our family? If we learn the art of detachment, without falling in love with our family, we can love it, care about it and support it. In other words, detached mind, which is in love with the Creator, remains responsible towards mundane duties. Only the change that occurs while being in His love is that the mind becomes bigger to absorb the whole world in it. For this, the Creator has created “feelings of passion and responsibility;” to understand it, see how birds and animals perform their family duties. Let me give one example of loving something while remaining detached. As we go into the lap of nature, we love the magnificent scene we behold while standing close by it. Don’t we feel that we love it? We do. Do we get attached to it and refuse to leave the scene? No, we walk away eventually. This is what the Guru asks us to do while living in this world: live and love but remain detached. As we hold on to the Eternal Prabh, we can live free of bonds and pains of separation from what we adore too much.

ਏ ਮਨ ਪਿਆਰਿਆ ਤੂ ਸਦਾ ਸਚੁ ਸਮਾਲੇ ॥

ਏਹੁ ਕੁਟੰਬੁ ਤੂ ਜਿ ਦੇਖਦਾ ਚਲੈ ਨਾਹੀ ਤੇਰੈ ਨਾਲੇ ॥

ਸਾਥਿ ਤੇਰੈ ਚਲੈ ਨਾਹੀ ਤਿਸੁ ਨਾਲਿ ਕਿਉ ਚਿਤੁ ਲਾਈਐ ॥

ਐਸਾ ਕੰਮੁ ਮੂਲੇ ਨ ਕੀਚੈ ਜਿਤੁ ਅੰਤਿ ਪਛੋਤਾਈਐ ॥

ਸਤਿਗੁਰੂ ਕਾ ਉਪਦੇਸੁ ਸੁਣਿ ਤੂ ਹੋਵੈ ਤੇਰੈ ਨਾਲੇ ॥

ਕਹੈ ਨਾਨਕੁ ਮਨ ਪਿਆਰੇ ਤੂ ਸਦਾ ਸਚੁ ਸਮਾਲੇ ॥੧੧॥

Ė man pi▫āri▫ā ṯū saḏā sacẖ samāle.

Ėhu kutamb ṯū jė ḏekẖ▫ḏā cẖalai nāhī ṯerai nāle.

Sāth ṯerai cẖalai nāhī ṯis nāl ki▫o cẖiṯ lā▫ī▫ai.

Aisā kamm mūle na kīcẖai jiṯ anṯ pacẖẖoṯā▫ī▫ai.

Saṯgurū kā upḏes suṇ ṯū hovai ṯerai nāle.

Kahai Nānak man pi▫āre ṯū saḏā sacẖ samāle. ||11||

In Essence: Oh my mind! Always contemplate on the Eternal Almighty. This family you behold will not go with you (as you will depart). When it will not depart along with you, why to get attached to it? Never do a deed upon which eventually one has to repent. Listen to the True Guru Instructions, which shall be with you. Nanak says oh dear mind! Always meditate on the Eternal Akalpurakh.

The reference of repenting in above Guru Vaakas is all about our wastage of life in attachment to Maya. When the life ends, being in the attachment, we suffer, but being detached, we remain in joyful state. We enjoy in many situations by not getting attached to many things. When we do that, as we go away leaving behind the enjoyed things, we never turn sad or get anxious to remain in those situations. Understanding “being detached” in His love comes as we follow Guru practically.

Here comes the advice about holding the Creator in the heart. Guru Ji praises Akalpurakh by expressing His infinity and His power of running the worldly show. It is the way to express the Inexpressible Creator. We must believe in His infinite power and control over all. Praise His care taking responsibility. Praise His natural laws, anatomy of the beings and the change which is vital for the world to exist though it has to go through sometimes tragic moments. Praise them all. Such exceptional act of praise occurs if we become sincere in our acts, we give our hearts to Him and then evidently we live in His love. In the proceeding verses, a prayer is offered while putting the mind in His infinity.

ਅਗਮ ਅਗੋਚਰਾ ਤੇਰਾ ਅੰਤੁ ਨ ਪਾਇਆ ॥

ਅੰਤੋ ਨ ਪਾਇਆ ਕਿਨੈ ਤੇਰਾ ਆਪਣਾ ਆਪੁ ਤੂ ਜਾਣਹੇ ॥

ਜੀਅ ਜੰਤ ਸਭਿ ਖੇਲੁ ਤੇਰਾ ਕਿਆ ਕੋ ਆਖਿ ਵਖਾਣਏ ॥

ਆਖਹਿ ਤ ਵੇਖਹਿ ਸਭੁ ਤੂਹੈ ਜਿਨਿ ਜਗਤੁ ਉਪਾਇਆ ॥

ਕਹੈ ਨਾਨਕੁ ਤੂ ਸਦਾ ਅਗੰਮੁ ਹੈ ਤੇਰਾ ਅੰਤੁ ਨ ਪਾਇਆ ॥੧੨॥

Agam agocẖarā ṯerā anṯ na pā▫i▫ā.

Anṯo na pā▫i▫ā kinai ṯerā āpṇā āp ṯū jāṇhe.

Jī▫a janṯ sabẖ kẖel ṯerā ki▫ā ko ākẖ vakẖāṇa▫e.

Ākẖahi ṯa vekẖėh sabẖ ṯūhai jin jagaṯ upā▫i▫ā.

Kahai Nānak ṯū saḏā agamm hai ṯerā anṯ na pā▫i▫ā. ||12||

In Essence: (To Akalpurakh) Oh inaccessible and in apprehensible! Your limits are unknown! Only you know yourself. All the staged show of all beings is your creation; how any one can express you? You speak (through the beings) and take care of the world you have created. Nanak says that you are inaccessible and no one has found your limit.

This is Him, the Creator. He is unknown to our senses; therefore He is inaccessible. He must be praised for His immense power. He must be sung for His care He provides to all. The mind should b e fixed on Him. No one is like Him and no body can express Him fully.

After talking about the infinity and immense power of the Creator, Guru Ji shares another idea about Him. He is sought by many like Devtas and Sages; however, He is realized through a true Guru. Why? It is the true Guru who envisions Him and can enable others to envision Him. He is filled with nectar of eternity. The Guru blesses when a person is ready to obtain divine knowledge about the Creator. In Guru’s refuge, miracle of envisioning the Creator occurs; who have experienced it, he loudly and clearly express it like Kabir Ji, Namdev Ji and other Bhagatas.

ਸੁਰਿ ਨਰ ਮੁਨਿ ਜਨ ਅੰਮ੍ਰਿਤੁ ਖੋਜਦੇ ਸੁ ਅੰਮ੍ਰਿਤੁ ਗੁਰ ਤੇ ਪਾਇਆ ॥

ਪਾਇਆ ਅੰਮ੍ਰਿਤੁ ਗੁਰਿ ਕ੍ਰਿਪਾ ਕੀਨੀ ਸਚਾ ਮਨਿ ਵਸਾਇਆ ॥

ਜੀਅ ਜੰਤ ਸਭਿ ਤੁਧੁ ਉਪਾਏ ਇਕਿ ਵੇਖਿ ਪਰਸਣਿ ਆਇਆ ॥

ਲਬੁ ਲੋਭੁ ਅਹੰਕਾਰੁ ਚੂਕਾ ਸਤਿਗੁਰੂ ਭਲਾ ਭਾਇਆ ॥

ਕਹੈ ਨਾਨਕੁ ਜਿਸ ਨੋ ਆਪਿ ਤੁਠਾ ਤਿਨਿ ਅੰਮ੍ਰਿਤੁ ਗੁਰ ਤੇ ਪਾਇਆ ॥੧੩॥

Sur nar mun jan amriṯ kẖojḏe so amriṯ gur ṯe pā▫i▫ā.

Pā▫i▫ā amriṯ gur kirpā kīnī sacẖā man vasā▫i▫ā.

Jī▫a janṯ sabẖ ṯuḏẖ upā▫e ik vekẖ parsaṇ ā▫i▫ā.

Lab lobẖ ahaŉkār cẖūkā saṯgurū bẖalā bẖā▫i▫ā.

Kahai Nānak jis no āp ṯuṯẖā ṯin amriṯ gur ṯe pā▫i▫ā. ||13||

In Essence: The (Name) Nectar that is searched by Devtas and Sages is obtained through the Guru. My Guru has blessed me and I have obtained the nectar and enshrined the Eternal Almighty in my mind. All being are your creation; there are some persons who hold on to the Guru. Their attachment, greed and conceit are eradicated as they love the True Guru. Nanak says with whom Akalpurakh is pleased, they obtain (His eternal Name) Nectar from the Guru.

Above Guru Ji defines his personal experience, we just need to feel it. All beings are His creation. Many of them are into their personal pursuits; however, there are those who stick to the Guru – teachings. They live as Guru wants them to live. While following their Guru, they eradicate their conceit, attachment and greed. What they like is the True Guru, and they want to be one with the Guru. As they succeed in their mission, they become one with the Creator. How come some people obtain the True Guru and obey the Guru and the rest not? Guru Ji says that it is the Creator who blesses such people. It is seen that people who become one with the Guru and they appear to be misfit because they refuge to blend in the society highly influenced by the Maya.

When the Guru is followed and the conceit, the attachment and the greed are eradicated, the Guru – followers become true devotees of the Creator; indeed, they behave differently; more differently than we can ever understand them completely.

ਭਗਤਾ ਕੀ ਚਾਲ ਨਿਰਾਲੀ ॥

ਚਾਲਾ ਨਿਰਾਲੀ ਭਗਤਾਹ ਕੇਰੀ ਬਿਖਮ ਮਾਰਗਿ ਚਲਣਾ ॥

ਲਬੁ ਲੋਭੁ ਅਹੰਕਾਰੁ ਤਜਿ ਤ੍ਰਿਸਨਾ ਬਹੁਤੁ ਨਾਹੀ ਬੋਲਣਾ ॥

ਖੰਨਿਅਹੁ ਤਿਖੀ ਵਾਲਹੁ ਨਿਕੀ ਏਤੁ ਮਾਰਗਿ ਜਾਣਾ ॥

ਗੁਰ ਪਰਸਾਦੀ ਜਿਨੀ ਆਪੁ ਤਜਿਆ ਹਰਿ ਵਾਸਨਾ ਸਮਾਣੀ ॥

ਕਹੈ ਨਾਨਕੁ ਚਾਲ ਭਗਤਾ ਜੁਗਹੁ ਜੁਗੁ ਨਿਰਾਲੀ ॥੧੪॥

Bẖagṯā kī cẖāl nirālī.

Cẖālā nirālī bẖagṯāh kerī bikẖam mārag cẖalṇā.

Lab lobẖ ahaŉkār ṯaj ṯarisnā bahuṯ nāhī bolṇā.

Kẖanni▫ahu ṯikẖī vālahu nikī eṯ mārag jāṇā.

Gur parsādī jinī āp ṯaji▫ā har vāsnā samāṇī.

Kahai Nānak cẖāl bẖagṯā jugahu jug nirālī. ||14||

In Essence: Devotees of Akalpurakh have a different life (than regular life); as it is different, they tread on very difficult path. They renounce, avarice, covetousness and pride, and don’t talk too much. The path they tread on is sharper than the two edged sword and finer than a hair. (Only) Those who get rid of “self/I – force” (self-conceit) with the blessings of the Guru, their aspirations merge (die) in Almighty. Nanak says through out ages (always), way of His devotees have been different.

As stated above, becoming one with the Guru and the Creator magnifies the display of virtues in His devotees. They appear different obviously as they tread on very difficult path. Let us understand it with an example. Most of the people who claim to be believers of the one Creator hardly try to obtain the virtues of the Creator as going beyond greed, avarice, vice, attachment, lust, anger, conceit and favoritism. The easiest deed they choose is to perform religious rituals because going beyond greed, avarice, vices, attachment, lust, anger, conceit and favoritism is extremely difficult. Contrary to such people, His devotees do that. No wonder they appear different than the frustrated crowd.

Introducing a difficult path of Guru Nanak Dev Ji, Third Nanak further elaborates on it by stressing on getting imbued with the source we all emanate. He shares Guru Nanak Dev Ji’s teachings as he has taken and secured success. He prays to the Creator for us so that we can understand the truth and follow the Guru. Indirectly the Guru is leading us to His Simran. It is an inspiration implied through a genuine prayer; we should not miss Guru – advice at any cost.If our Guru takes us to the door of the Almighty and we fail to knock at it wholeheartedly; indeed, we are very unfortunate.Please remember that to become a part of shared spiritual experience is the blessings of the Creator; missing it is a destined act.

[Part 2, continues] Happy Birth Day of Tenth Nanak !!

G Singh

The Ultimate Bliss: Anand Sahib

By G.Singh in GURBANI ARTICLES

In “Ram Kli Anand”, Third Nanak shares his spiritual achievement with his followers; we, his followers, will be unfortunate if we fail to grasp his precious advice. We cannot see even in the light if we keep our eyes closed. We cannot listen what is being said if our minds remain lost in our own thoughts. Obviously, we need the undivided attention of our minds to grasp the divine knowledge Third Nanak imparts in “Anand.” Let’s give full attention to our Guru; let’s listen to our Guru for the sake of ourselves and make a determination to follow his advice by going through his own experience.

Through this Bani, third Nanak blesses us to experience what he has; in a nut shell, it is a detail of Guru Nanak – panth that must be followed through our True Guru Sri Guru Granth Sahib. Its message goes beyond the verses we recite often. Our Guru has worded out the inexpressible experience. Lucky we are to have such blessings of our Guru; we should mold ourselves according to it. As per my limited intellect, I shall take you through this beautiful discourse of our Guru.

If we read the word “Anand” and leave it by taking its literal meaning “happiness”, we shall certainly miss the whole point of the discourse our Guru gives to us. The word “Anand” has more meaning than its literal meaning. It is about a state of mind that is attained through following the Guru sincerely. In this state, the mind is stilled and becomes one with the Creator. The feeling of that oneness with the Creator settles bliss in the mind, and it remains above all kinds of worldly commotions. To understand that, please go through the following very slowly:

ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥

Ik▫oaŉkār saṯgur parsāḏ.

There is only one all pervading Creator and through the blessings of the Guru, He is realized.

ਅਨੰਦੁ ਭਇਆ ਮੇਰੀ ਮਾਏ ਸਤਿਗੁਰੂ ਮੈ ਪਾਇਆ ॥

ਸਤਿਗੁਰੁ ਤ ਪਾਇਆ ਸਹਜ ਸੇਤੀ ਮਨਿ ਵਜੀਆ ਵਾਧਾਈਆ ॥

ਰਾਗ ਰਤਨ ਪਰਵਾਰ ਪਰੀਆ ਸਬਦ ਗਾਵਣ ਆਈਆ ॥

ਸਬਦੋ ਤ ਗਾਵਹੁ ਹਰੀ ਕੇਰਾ ਮਨਿ ਜਿਨੀ ਵਸਾਇਆ ॥

ਕਹੈ ਨਾਨਕੁ ਅਨੰਦੁ ਹੋਆ ਸਤਿਗੁਰੂ ਮੈ ਪਾਇਆ ॥੧॥

Anand bẖa▫i▫ā merī mā▫e saṯgurū mai pā▫i▫ā.

Saṯgur ṯa pā▫i▫ā sahj seṯī man vajī▫ā vāḏẖā▫ī▫ā.

Rāg raṯan parvār parī▫ā sabaḏ gāvaṇ ā▫ī▫ā.

Sabḏo ṯa gāvhu harī kerā man jinī vasā▫i▫ā.

Kahai Nānak anand ho▫ā saṯgurū mai pā▫i▫ā. ||1||

In Essence: Oh my mother! I am in joy because I have obtained the True Guru. Naturally I have obtained the True Guru and I feel happy and elevated. Gem like Raagas along with their family have come to sing Shabada of His praise. Those who has enshrined Guru-Shabada in their minds, they sing the praise of Akalpurakh. Nanak says: I am in joy because I have found the True Guru

Addressing to “mother’ is simply a style in Punjabi to covey something the mind longs to share with others. The first statement is an expression of attained Divine experience; it is explained through a vital point: following the Guru. As the Guru is obtained and he is followed, something magical occurs. A change within displays the glow of the light the Guru infuses within; through that, unending bliss blossoms within. Now remember, all these actions are taken with forceful intentions but in a natural way. It is obvious that in a natural way, the mind goes more into sincerity than by forcing it into something. Our sincerity in following the Guru can seal our destiny if it comes natural way. The bliss within creates unending music because of the mind’s oneness with its Creator. Unstuck music various melodies go on within. We, who just think to have such mind of state, cannot explain it in words. Here we must understand that this sublime state of mind comes only if one enshrines the Creator within through the Guru. If our “I- force” keeps dominating us, feeling the presence of the Creator within remains an illusion. Guru Ji addresses this aspect in detail later on in this Bani.

As stated in the first stanza, feeling His presence within is realized by enshrining His memory in the heart; Guru Ji again stresses on remaining with His presence because that is the essence of becoming free from pains or sorrows.

ਏ ਮਨ ਮੇਰਿਆ ਤੂ ਸਦਾ ਰਹੁ ਹਰਿ ਨਾਲੇ ॥

ਹਰਿ ਨਾਲਿ ਰਹੁ ਤੂ ਮੰਨ ਮੇਰੇ ਦੂਖ ਸਭਿ ਵਿਸਾਰਣਾ ॥

ਅੰਗੀਕਾਰੁ ਓਹੁ ਕਰੇ ਤੇਰਾ ਕਾਰਜ ਸਭਿ ਸਵਾਰਣਾ ॥

ਸਭਨਾ ਗਲਾ ਸਮਰਥੁ ਸੁਆਮੀ ਸੋ ਕਿਉ ਮਨਹੁ ਵਿਸਾਰੇ ॥

ਕਹੈ ਨਾਨਕੁ ਮੰਨ ਮੇਰੇ ਸਦਾ ਰਹੁ ਹਰਿ ਨਾਲੇ ॥੨॥

Ė man meri▫ā ṯū saḏā rahu har nāle.

Har nāl rahu ṯū man mere ḏūkẖ sabẖ visārṇā.

Angīkār oh kare ṯerā kāraj sabẖ savārṇā.

Sabẖnā galā samrath su▫āmī so ki▫o manhu visāre.

Kahai Nānak man mere saḏā rahu har nāle. ||2||

In Essence: Oh my mind! Keep Akalpurakh always in mind; by doing so, you will forget all sufferings. He owns you and will settle your affairs rightful way. Akalpurakh is omnipotent to do everything, then why to forget Him? Nanak says: Oh my mind! Keep Akalpurakh in the heart always.

Guru Ji prepares us for the journey leading to Him by fixing our attention on one Creator who is omnipotent. This is the way Guru Ji is freeing us from other bonds, entities and involvements. To do what he asks us to do is not very simple. Keeping Him in the heart actually changes the whole situation we are in. Our outlook is changed and our behavior is filled with positivity. The conception of bliss becomes possible. As our Guru takes us to Him, he infuses in us the awareness of the importance of His grace:

First instruction is to believe that there is none but the Creator who gives to all beings. In this belief, it is also added that only the Creator can bless the mortal to have anything. Please be aware that in our Guru’s mind, devotion of the Creator is what worth asking from Him (504 SGGS, Mehla 1); as HE gives that inclination, the mind gets free of all pains and anxieties; therefore, pray to Him:

ਸਾਚੇ ਸਾਹਿਬਾ ਕਿਆ ਨਾਹੀ ਘਰਿ ਤੇਰੈ ॥

ਘਰਿ ਤ ਤੇਰੈ ਸਭੁ ਕਿਛੁ ਹੈ ਜਿਸੁ ਦੇਹਿ ਸੁ ਪਾਵਏ ॥

ਸਦਾ ਸਿਫਤਿ ਸਲਾਹ ਤੇਰੀ ਨਾਮੁ ਮਨਿ ਵਸਾਵਏ ॥

ਨਾਮੁ ਜਿਨ ਕੈ ਮਨਿ ਵਸਿਆ ਵਾਜੇ ਸਬਦ ਘਨੇਰੇ ॥

ਕਹੈ ਨਾਨਕੁ ਸਚੇ ਸਾਹਿਬ ਕਿਆ ਨਾਹੀ ਘਰਿ ਤੇਰੈ ॥੩॥

Sācẖe sāhibā ki▫ā nāhī gẖar ṯerai.

Gẖar ṯa ṯerai sabẖ kicẖẖ hai jis ḏėh so pāv▫e.

Saḏā sifaṯ salāh ṯerī nām man vasāva▫e.

Nām jin kai man vasi▫ā vāje sabaḏ gẖanere.

Kahai Nānak sacẖe sāhib ki▫ā nāhī gẖar ṯerai. ||3||

In Essence: Oh Eternal Master! What is that you don’t have? You have everything; one receives what you give as per your wish. One (who gets your gift) enshrines your praise in the mind. In whose mind the name of Akalpurakh dwells, very joyful melody is played. Nanak says: oh Eternal Master! What is that you don’t have?

A prayer, by implying His power of grace, is offered. Nothing is beyond His power; through His grace, miracles happen. As it imbibes the Divine knowledge, nothing can mislead it. There is a crucial advice for us and it is the same one: keeping Him in the heart and singing His praises.

Now, the mind is convinced to be with Him through the Guru; consequently, only the Creator appears to be the support of life. The life is breathed in His love and the world is seen with His grace different way. The worldly commotion loses its cluster. It remains there but it fails to distract the mind fixed on the Creator. Subsequently, the Guru acts as a transmuting force for the mind and it gets liberated.

ਸਾਚਾ ਨਾਮੁ ਮੇਰਾ ਆਧਾਰੋ ॥

ਸਾਚੁ ਨਾਮੁ ਅਧਾਰੁ ਮੇਰਾ ਜਿਨਿ ਭੁਖਾ ਸਭਿ ਗਵਾਈਆ ॥

ਕਰਿ ਸਾਂਤਿ ਸੁਖ ਮਨਿ ਆਇ ਵਸਿਆ ਜਿਨਿ ਇਛਾ ਸਭਿ ਪੁਜਾਈਆ ॥

ਸਦਾ ਕੁਰਬਾਣੁ ਕੀਤਾ ਗੁਰੂ ਵਿਟਹੁ ਜਿਸ ਦੀਆ ਏਹਿ ਵਡਿਆਈਆ ॥

ਕਹੈ ਨਾਨਕੁ ਸੁਣਹੁ ਸੰਤਹੁ ਸਬਦਿ ਧਰਹੁ ਪਿਆਰੋ ॥

ਸਾਚਾ ਨਾਮੁ ਮੇਰਾ ਆਧਾਰੋ ॥੪॥

Sācẖā nām merā āḏẖāro.

Sācẖ nām aḏẖār merā jin bẖukẖā sabẖ gavā▫ī▫ā.

Kar sāŉṯ sukẖ man ā▫e vasi▫ā jin icẖẖā sabẖ pujā▫ī▫ā.

Saḏā kurbāṇ kīṯā gurū vitahu jis ḏī▫ā ehi vaḏi▫ā▫ī▫ā.

Kahai Nānak suṇhu sanṯahu sabaḏ ḏẖarahu pi▫āro.

Sācẖā nām merā āḏẖāro. ||4||

In Essence: His Eternal Name has become my support; due to the support of the Eternal Name, I am totally satisfied. His Name has brought peace in my mind and my all desires are fulfilled. I sacrifice always to the Guru who has such great glory (to change me). Nanak says,” listen oh Saints! Involve in Guru-shabada with love. His Eternal Name has become my support”.

The mind is now fixed on the Creator who is felt within and out. Contentment embellishes the soul. No worry or anxiety touches the mind negatively because the mind goes into bliss due to His presence felt within. In this state of mind, the Guru is applauded because the mind is led to this sublime state by the Guru. Shabada of the Guru continues working on the mind only if it is kept in the mind. For the soul, then it becomes guiding light of the life.

In the following, Guru Ji shares manifestation of His grace in those persons upon whom He bestows it. Five primal forces that are the source of negativity come under control as the mind fixes itself on the presence of the Creator within. Here is the detail:

ਵਾਜੇ ਪੰਚ ਸਬਦ ਤਿਤੁ ਘਰਿ ਸਭਾਗੈ ॥

ਘਰਿ ਸਭਾਗੈ ਸਬਦ ਵਾਜੇ ਕਲਾ ਜਿਤੁ ਘਰਿ ਧਾਰੀਆ ॥

ਪੰਚ ਦੂਤ ਤੁਧੁ ਵਸਿ ਕੀਤੇ ਕਾਲੁ ਕੰਟਕੁ ਮਾਰਿਆ ॥

ਧੁਰਿ ਕਰਮਿ ਪਾਇਆ ਤੁਧੁ ਜਿਨ ਕਉ ਸਿ ਨਾਮਿ ਹਰਿ ਕੈ ਲਾਗੇ ॥

ਕਹੈ ਨਾਨਕੁ ਤਹ ਸੁਖੁ ਹੋਆ ਤਿਤੁ ਘਰਿ ਅਨਹਦ ਵਾਜੇ ॥੫॥

vāje pancẖ sabaḏ ṯiṯ gẖar sabẖāgai.

Gẖar sabẖāgai sabaḏ vāje kalā jiṯ gẖar ḏẖārī▫ā.

Pancẖ ḏūṯ ṯuḏẖ vas kīṯe kāl kantak māri▫ā.

Ḏẖur karam pā▫i▫ā ṯuḏẖ jin ka▫o sė nām har kai lāge.

Kahai Nānak ṯah sukẖ ho▫ā ṯiṯ gẖar anhaḏ vāje. ||5||

In Essence: In a fortunate one, five kinds of melodies are played. (Oh Almighty!) With your power, melodies are played in fortunate ones. (With His power) Akalpurakh has controlled five vice-inclinations of those fortunate – ones and dispelled fear of death; in them, His praise is sung. (But) Only those persons get imbued with the Name of Akalpurakh who are destined to do that. Nanak says that those obtain peace in whose hearts the unstuck melody (of His praise) is played on

With His presence within, the mind remains tuned to Him, and the melodious music of His praise starts playing on; the mind becomes free from the fear of death and the disturbance creators also known as five enemies. The mind is left with that music of His praise that generates bliss within continuously. The never ending bliss shines the mind.

Guru Ji states in the following that we are helpless, nothing is in our hands. Then Guru Ji prays for us:

ਸਾਚੀ ਲਿਵੈ ਬਿਨੁ ਦੇਹ ਨਿਮਾਣੀ ॥

ਦੇਹ ਨਿਮਾਣੀ ਲਿਵੈ ਬਾਝਹੁ ਕਿਆ ਕਰੇ ਵੇਚਾਰੀਆ ॥

ਤੁਧੁ ਬਾਝੁ ਸਮਰਥ ਕੋਇ ਨਾਹੀ ਕ੍ਰਿਪਾ ਕਰਿ ਬਨਵਾਰੀਆ ॥

ਏਸ ਨਉ ਹੋਰੁ ਥਾਉ ਨਾਹੀ ਸਬਦਿ ਲਾਗਿ ਸਵਾਰੀਆ ॥

ਕਹੈ ਨਾਨਕੁ ਲਿਵੈ ਬਾਝਹੁ ਕਿਆ ਕਰੇ ਵੇਚਾਰੀਆ ॥੬॥

Sācẖī livai bin ḏeh nimāṇī.

Ḏeh nimāṇī livai bājẖahu ki▫ā kare vecẖārī▫ā.

Ŧuḏẖ bājẖ samrath ko▫e nāhī kirpā kar banvārī▫ā.

Ės na▫o hor thā▫o nāhī sabaḏ lāg savārī▫ā.

Kahai Nānak livai bājẖahu ki▫ā kare vecẖārī▫ā. ||6||

In Essence: Without being in love with the Eternal One, the body is just a poor thing. As it has no recognition without His love, what this poor thing can do? (Therefore) without you Oh Akalpurakh! None is omnipotent. (Save this body which has no honor/which is helpless.) Akalpurakh! Have mercy on me and cause me to be with Guru-Guidance to become better; otherwise I have no other place of support. Nanak says: without His love what this poor thing can do?

Please make sure we understand why Guru Ji calls this body a poor thing without His love? Why it has no recognition without His love? In this world, isn’t it recognized very well without any consideration of its liaison with the Creator? Indeed, it is. Contrary to worldly honor, Guru Ji indicates about the spiritual realm where it is only honored if it is drenched in His love (319 SGGS). In that context, our Guru offers a prayer for us before the Creator. Sikhi shines in His love; it gets rusted without His true love. Sikhi blossoms on His support and it fades away without His love. And, loving Him alone shatters all bonds and dispels all fears and doubts.

In the following, Guru Ji defines “anand,” which comes through the divine knowledge imparted by the Guru. Many people talk about it, lecture on it and try to sway the hearts of others with their impressive discourses. Unfortunately, the true bliss is not obtained with such bogus lectures. Anand is related with the divine knowledge. It is this divine knowledge that sets the mind free from all bonds, anxieties and worries by eradicating internal attachment that triggers them. Those people, who go to so called religious places where monetary gains cased in “blessings” are offered, are mistaken about the whole divinity. Desires spread a net around us; we get caught in it and breathe our last in it. Anand comes in detachment while being present in the attractive Maya modes. If Anand is sought, the Guru’s advice about abandoning internal attachment must be practiced

ਆਨੰਦੁ ਆਨੰਦੁ ਸਭੁ ਕੋ ਕਹੈ ਆਨੰਦੁ ਗੁਰੂ ਤੇ ਜਾਣਿਆ ॥

ਜਾਣਿਆ ਆਨੰਦੁ ਸਦਾ ਗੁਰ ਤੇ ਕ੍ਰਿਪਾ ਕਰੇ ਪਿਆਰਿਆ ॥

ਕਰਿ ਕਿਰਪਾ ਕਿਲਵਿਖ ਕਟੇ ਗਿਆਨ ਅੰਜਨੁ ਸਾਰਿਆ ॥

ਅੰਦਰਹੁ ਜਿਨ ਕਾ ਮੋਹੁ ਤੁਟਾ ਤਿਨ ਕਾ ਸਬਦੁ ਸਚੈ ਸਵਾਰਿਆ ॥

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

Ānanḏ ānanḏ sabẖ ko kahai ānanḏ gurū ṯe jāṇi▫ā.

Jāṇi▫ā ānanḏ saḏā gur ṯe kirpā kare pi▫āri▫ā.

Kar kirpā kilvikẖ kate gi▫ān anjan sāri▫ā.

Anḏrahu jin kā moh ṯutā ṯin kā sabaḏ sacẖai savāri▫ā.

Kahai Nānak ehu anand hai ānanḏ gur ṯe jāṇi▫ā. ||7||

In Essence: All people talk about the bliss, but it is known through Guru; always the bliss is known through the Guru if beloved Akalpurakh bestows His grace. And, the sins are removed as the Divine knowledge bestowed upon (by the Guru). Akalpurakh embellishes the speech of those who get rid of internal deep attachment to worldly love; Nanak says: this is the bliss and it is known through the Guru.

If the paper is blurred, writing on it becomes nuisance. For the bliss, blots of attachment must be cleaned. We can own all what we have without getting attached to it. We can love and enjoy all relations without getting attached to them. We just don’t try, and thus we fail to understand what Guru Ji says all the time. We bow to Sri Guru Granth Sahib without truly bowing because bowing needs replacement of our thinking with the Guru advice. Remember, bowing is not and should not be a casual action. Bowing becomes achievement if it is truly done; otherwise, the bowing remains an empty act. Honest bowing fills the mind with the light Guru imparts to the mind. We cannot have anything in the hands if our hands are closed in fists. Therefore, listen to our Guru, open the hands to hold on to Guru, and work on eradicating the attachment and the conceit to bring “Anand” home.

Before going into detail of Guru – path, Third Nanak puts stress on a complete trust in the grace of Akalpurakh and the Guru. With full faith in the Guru and His grace, the follower follows this path without getting distractive by outer negative forces. We will see how Guru Ji prepares the follower by scrapping off the attachment and the pride of wisdom. He asks us to tear down the wall built by our conceit and doubts by sharing with us his own journey of spiritual progression. As we go through this discourse of our Guru, we will see how blunder are committed under the direction of our own wisdom.

[Continues……..]

Anand Sahib, on SGGS 917 (part 1)

G Singh

The Cultural Quagmire And Gurbani

By G.Singh in GURBANI ARTICLES

Gurbani deals with the mind. It cleans it by creating virtuous thoughts in it; the mind being pressured by cultural influence often resists to Gurbani guidance, and it tries to make excuses to go along with cultural stream. The cultural influence is the reason we often live culture and very rarely try to live the religion we believe in. Every society has various cultures, and it embraces them more openly than the religions it has. Facing the reality of living a religion wrapped in cultural filth, the mind endures endless dilemma that draws a curtain between the mind and the divine truth. No culture is better than a religion; however, if a religion doesn’t promote harmony in the universe, it is not better than any culture.

My recent visit to India clearly has shown me that all the religions there are getting buried under cultural liaisons; Punjab where Sikhi should dominate its culture is not exception to this thought. People are psychologically weaker than ever; they are into deep ritualistic behavior. Gurbani exposes hypocritical aspects of cultural practices. My strong belief in Gurbani as a divine message makes me aware that without putting mind in it or on the Creator, its recitation may end in a ritual – habit. In Asa Dee Vaar on 468 SGGS, stress is given on involving the mind with the Creator:

ਮਃ ੧ ॥ ਸਚੁ ਤਾ ਪਰੁ ਜਾਣੀਐ ਜਾ ਰਿਦੈ ਸਚਾ ਹੋਇ ॥

ਕੂੜ ਕੀ ਮਲੁ ਉਤਰੈ ਤਨੁ ਕਰੇ ਹਛਾ ਧੋਇ ॥

ਸਚੁ ਤਾ ਪਰੁ ਜਾਣੀਐ ਜਾ ਸਚਿ ਧਰੇ ਪਿਆਰੁ ॥

ਨਾਉ ਸੁਣਿ ਮਨੁ ਰਹਸੀਐ ਤਾ ਪਾਏ ਮੋਖ ਦੁਆਰੁ ॥

ਸਚੁ ਤਾ ਪਰੁ ਜਾਣੀਐ ਜਾ ਜੁਗਤਿ ਜਾਣੈ ਜੀਉ ॥

ਧਰਤਿ ਕਾਇਆ ਸਾਧਿ ਕੈ ਵਿਚਿ ਦੇਇ ਕਰਤਾ ਬੀਉ ॥

ਸਚੁ ਤਾ ਪਰੁ ਜਾਣੀਐ ਜਾ ਸਿਖ ਸਚੀ ਲੇਇ ॥

ਦਇਆ ਜਾਣੈ ਜੀਅ ਕੀ ਕਿਛੁ ਪੁੰਨੁ ਦਾਨੁ ਕਰੇਇ ॥

ਸਚੁ ਤਾਂ ਪਰੁ ਜਾਣੀਐ ਜਾ ਆਤਮ ਤੀਰਥਿ ਕਰੇ ਨਿਵਾਸੁ ॥

ਸਤਿਗੁਰੂ ਨੋ ਪੁਛਿ ਕੈ ਬਹਿ ਰਹੈ ਕਰੇ ਨਿਵਾਸੁ ॥

ਸਚੁ ਸਭਨਾ ਹੋਇ ਦਾਰੂ ਪਾਪ ਕਢੈ ਧੋਇ ॥

ਨਾਨਕੁ ਵਖਾਣੈ ਬੇਨਤੀ ਜਿਨ ਸਚੁ ਪਲੈ ਹੋਇ ॥੨॥

Mėhlā 1. Sacẖ ṯā par jāṇī▫ai jā riḏai sacẖā ho▫e.

Kūṛ kī mal uṯrai ṯan kare hacẖẖā ḏẖo▫e.

Sacẖ ṯā par jāṇī▫ai jā sacẖ ḏẖare pi▫ār.

Nā▫o suṇ man rėhsī▫ai ṯā pā▫e mokẖ ḏu▫ār.

Sacẖ ṯā par jāṇī▫ai jā jugaṯ jāṇai jī▫o.

Ḏẖaraṯ kā▫i▫ā sāḏẖ kai vicẖ ḏe▫e karṯā bī▫o.

Sacẖ ṯā par jāṇī▫ai jā sikẖ sacẖī le▫e.

Ḏa▫i▫ā jāṇai jī▫a kī kicẖẖ punn ḏān kare▫i.

Sacẖ ṯāŉ par jāṇī▫ai jā āṯam ṯirath kare nivās.

Saṯgurū no pucẖẖ kai bahi rahai kare nivās.

Sacẖ sabẖnā ho▫e ḏārū pāp kadẖai ḏẖo▫e.

Nānak vakẖāṇai benṯī jin sacẖ palai ho▫e. ||2||

In Essence: The truth (ultimate Truth- Satt) is only known if the heart feels Akalpurakh within, filth of falsehood is cleaned and the body becomes free from vice. Akalpurakh is known if the heart falls in love with Him. The door of liberation is seen if the mind gets enchanted by believing in His Name. Akalpurakh is known when the soul learns to imbue with Him by weeding out demerits from the body – field and sow His Name in it. Akalpurakh is known when one receives true guidance (about Him from the Guru), and it shows mercy toward the beings and gives away in charity. Akalpurakh is known if the mind bathes in its own pilgrimage of His presence within, and as per the True Guru’s advice, it remains stilled. Nanak says that in whose hearts Akalpurakh abides, their all pains are cured and sins are washed away.

(ਜਗਤ ਰੂਪ ਛਲ ਵਲੋਂ ਵਾਸ਼ਨਾ ਪਰਤ ਕੇ, ਜਗਤ ਦੇ) ਅਸਲੇ ਦੀ ਸਮਝ ਤਦੋਂ ਹੀ ਆਉਂਦੀ ਹੈ ਜਦੋਂ ਉਹ ਅਸਲੀਅਤ ਦਾ ਮਾਲਕ (ਰੱਬ) ਮਨੁੱਖ ਦੇ ਹਿਰਦੇ ਵਿਚ ਟਿਕ ਜਾਏ। ਤਦੋਂ ਮਾਇਆ ਛਲ ਦਾ ਅਸਰ ਮਨ ਤੋਂ ਦੂਰ ਹੋ ਜਾਂਦਾ ਹੈ (ਫੇਰ ਮਨ ਦੇ ਨਾਲ ਸਰੀਰ ਭੀ ਸੁੰਦਰ ਹੋ ਜਾਂਦਾ ਹੈ, ਸਰੀਰਕ ਇੰਦਰੇ ਭੀ ਗੰਦੇ ਪਾਸੇ ਵਲੋਂ ਹਟ ਜਾਂਦੇ ਹਨ, ਮਾਨੋ) ਸਰੀਰ ਧੁਪ ਕੇ ਸਾਫ਼ ਹੋ ਜਾਂਦਾ ਹੈ। (ਮਾਇਆ ਛਲ ਵਲੋਂ ਮਨ ਦੇ ਫੁਰਨੇ ਹਟ ਕੇ, ਕੁਦਰਤ ਦੇ) ਅਸਲੇ ਦੀ ਸਮਝ ਤਦੋਂ ਹੀ ਆਉਂਦੀ ਹੈ, ਜਦ ਮਨੁੱਖ ਉਸ ਅਸਲੇ ਵਿਚ ਮਨ ਜੋੜਦਾ ਹੈ, (ਤਦੋਂ ਉਸ ਅਸਲੀਅਤ ਵਾਲੇ ਦਾ) ਨਾਮ ਸੁਣ ਕੇ ਮਨੁੱਖ ਦਾ ਮਨ ਖਿੜਦਾ ਹੈ ਤੇ ਉਸ ਨੂੰ (ਮਾਇਆ ਦੇ ਬੰਧਨਾਂ ਤੋਂ) ਸੁਤੰਤਰ ਹੋਣ ਦਾ ਰਾਹ ਮਿਲ ਜਾਂਦਾ ਹੈ। ਜਗਤ ਦੇ ਅਸਲੇ ਪ੍ਰਭੂ ਦੀ ਸਮਝ ਤਦੋਂ ਪੈਂਦੀ ਹੈ, ਜਦੋਂ ਮਨੁੱਖ ਰੱਬੀ ਜੀਵਨ (ਗੁਜ਼ਾਰਨ ਦੀ) ਜੁਗਤੀ ਜਾਣਦਾ ਹੋਵੇ, ਭਾਵ, ਸਰੀਰ ਰੂਪ ਧਰਤੀ ਨੂੰ ਤਿਆਰ ਕਰਕੇ ਇਸ ਵਿਚ ਪ੍ਰਭੂ ਦਾ ਨਾਮ ਬੀਜ ਦੇਵੇ। ਸੱਚ ਦੀ ਪਰਖ ਤਦੋਂ ਹੁੰਦੀ ਹੈ, ਜਦੋਂ ਸੱਚੀ ਸਿੱਖਿਆ (ਗੁਰੂ ਪਾਸੋਂ) ਲਏ ਅਤੇ (ਉਸ ਸਿੱਖਿਆ ਉੱਤੇ ਚੱਲ ਕੇ) ਸਭ ਜੀਵਾਂ ਉੱਤੇ ਤਰਸ ਕਰਨ ਦੀ ਜਾਚ ਸਿੱਖੇ ਤੇ (ਲੋੜਵੰਦਾਂ ਨੂੰ) ਕੁਝ ਦਾਨ ਪੁੰਨ ਕਰੇ। ਉਸ ਧੁਰ-ਅੰਦਰਲੀ ਅਸਲੀਅਤ ਨਾਲ ਤਦੋਂ ਹੀ ਜਾਣ-ਪਛਾਣ ਹੁੰਦੀ ਹੈ ਜਦੋਂ ਮਨੁੱਖ ਧੁਰ ਅੰਦਰਲੇ ਤੀਰਥ ਉੱਤੇ ਟਿਕੇ, ਆਪਣੇ ਗੁਰੂ ਪਾਸੋਂ ਉਪਦੇਸ਼ ਲੈ ਕੇ ਉਸ ਅੰਦਰਲੇ ਤੀਰਥ ਉੱਤੇ ਬੈਠਾ ਰਹੇ, ਉੱਥੇ ਹੀ ਸਦਾ ਨਿਵਾਸ ਰੱਖੇ। ਨਾਨਕ ਅਰਜ਼ ਕਰਦਾ ਹੈ ਜਿਨ੍ਹਾਂ ਮਨੁੱਖਾਂ ਦੇ ਹਿਰਦੇ ਵਿਚ ਅਸਲੀਅਤ ਦਾ ਮਾਲਕ ਪ੍ਰਭੂ ਟਿਕਿਆ ਹੋਇਆ ਹੈ, ਉਨ੍ਹਾਂ ਦੇ ਸਾਰੇ ਦੁੱਖਾਂ ਦਾ ਇਲਾਜ ਉਹ ਆਪ ਬਣ ਜਾਂਦਾ ਹੈ, (ਕਿਉਂਕਿ ਉਹ) ਸਾਰੇ ਵਿਕਾਰਾਂ ਨੂੰ (ਉਸ ਹਿਰਦੇ ਵਿਚੋਂ) ਧੋ ਕੇ ਕੱਢ ਦੇਂਦਾ ਹੈ (ਜਿੱਥੇ ਉਹ ਵੱਸ ਰਿਹਾ ਹੈ)।੨।

Gurbani is all about knowing “the Truth/Satt//Akalpurakh” and living with a heart filled with His love. Knowing Him depends on our sincerity in following our Guru who prepares us to behold Him within and out. Falling in love with Him occurs if our minds turn toward “the Truth” completely. When that happens, cultural influences decrease significantly. If duality becomes our destiny, we never progress spiritually regardless our pump and show of religious activities. If duality is eradicated by falling only for the Creator, then His grace occurs without asking because the trust we put in Him and the dark color of our love for Him elevate us; as a result of it, all kinds of Maya and cultural influences are negated. In above Vaakas, Guru Ji repeats the question “How He is known” to insert his advice in it. Doubtless, Guru Ji sums up Sikhi in his answers; unfortunately, being on high speed of cultural train, we miss every way out.

When we are torn apart between the Creator and our personal longings, we become destined to be hypocrites. The habit of knowing how much wealth and property others have creates a cultural fantasy in the mind; however, when the mind learns to remain imbued with the Creator, knowing how much others make in wealth, property and recognition in the society becomes insignificant. Gurbani doesn’t guide against working hard to make money; it binds the soul with decency, ethics, virtues, modesty and conceit – free consciousness; it fills the heart with contentment. Sikhi targets negativity that poisons the society and its culture. Over time it gives beautiful color to the culture in a way that remains dim before divinity. Gurbani suggests becoming pure to become one with the “Pure Satt; the hypocrisy has no place in the eyes of the Creator; it is on 473 SGGS:

ਮਃ ੧ ॥ ਅੰਦਰਹੁ ਝੂਠੇ ਪੈਜ ਬਾਹਰਿ ਦੁਨੀਆ ਅੰਦਰਿ ਫੈਲੁ ॥

ਅਠਸਠਿ ਤੀਰਥ ਜੇ ਨਾਵਹਿ ਉਤਰੈ ਨਾਹੀ ਮੈਲੁ ॥

ਜਿਨ੍ਹ੍ਹ ਪਟੁ ਅੰਦਰਿ ਬਾਹਰਿ ਗੁਦੜੁ ਤੇ ਭਲੇ ਸੰਸਾਰਿ ॥

ਤਿਨ੍ਹ੍ਹ ਨੇਹੁ ਲਗਾ ਰਬ ਸੇਤੀ ਦੇਖਨ੍ਹ੍ਹੇ ਵੀਚਾਰਿ ॥

ਰੰਗਿ ਹਸਹਿ ਰੰਗਿ ਰੋਵਹਿ ਚੁਪ ਭੀ ਕਰਿ ਜਾਹਿ ॥

ਪਰਵਾਹ ਨਾਹੀ ਕਿਸੈ ਕੇਰੀ ਬਾਝੁ ਸਚੇ ਨਾਹ ॥

ਦਰਿ ਵਾਟ ਉਪਰਿ ਖਰਚੁ ਮੰਗਾ ਜਬੈ ਦੇਇ ਤ ਖਾਹਿ ॥

ਦੀਬਾਨੁ ਏਕੋ ਕਲਮ ਏਕਾ ਹਮਾ ਤੁਮ੍ਹ੍ਹਾ ਮੇਲੁ ॥

ਦਰਿ ਲਏ ਲੇਖਾ ਪੀੜਿ ਛੁਟੈ ਨਾਨਕਾ ਜਿਉ ਤੇਲੁ ॥੨॥

Mėhlā 1. Anḏrahu jẖūṯẖe paij bāhar ḏunī▫ā anḏar fail.

Aṯẖsaṯẖ ṯirath je nāvėh uṯrai nāhī mail.

Jinĥ pat anḏar bāhar guḏaṛ ṯe bẖale sansār.

Ŧinĥ nehu lagā rab seṯī ḏekẖnĥe vīcẖār.

Rang hasėh rang rovėh cẖup bẖī kar jāhi.

Parvāh nāhī kisai kerī bājẖ sacẖe nāh.

Ḏar vāt upar kẖaracẖ mangā jabai ḏe▫e ṯa kẖāhi.

Ḏībān eko kalam ekā hamā ṯumĥā mel.

Ḏar la▫e lekẖā pīṛ cẖẖutai nānkā ji▫o ṯel. ||2||

In Essence: People who keep honor in the world but are liars internally, even if they take bath at sixty eight pilgrimages, the dirt of their minds cannot be washed off. Those who are fine like silk within, even if they are rough (means they are away from the hypocrisy and diplomacy shown and accepted by the world), are good in the world because they are in love with Akalpurakh; they remain contemplated on Him to behold Him. In His love, they laugh, cry and go silent and care none but the eternal Master. Being on a path that leads to Akalpurakh, they ask (what they want) from Him and what He gives, they eat. There is only one court of Akalpurakh where His pen of ordinance decides the meeting of good ones or bad ones and settles the account of deeds; as per the account of deeds, the mortals suffer like oil – seeds (on oil-press).

Note: Different scholars take different meaning of “ਹਮਾ ਤੁਮ੍ਹ੍ਹਾ ਮੇਲੁ: ekā hamā ṯumĥā mel”; if it is kept related with “ਕਲਮ ਏਕਾ: eko kalam ”, its meaning should be “an outcome of His pen/Ordinance”. Stress is on His prevailing Will in all aspects.

ਜੋ ਮਨੁੱਖ ਮਨੋਂ ਤਾਂ ਝੂਠੇ ਹਨ, ਪਰ ਬਾਹਰ ਕੂੜੀ ਇੱਜ਼ਤ ਬਣਾਈ ਬੈਠੇ ਹਨ, ਅਤੇ ਜਗਤ ਵਿਚ ਵਿਖਾਵਾ ਬਣਾਈ ਰੱਖਦੇ ਹਨ, ਉਹ ਭਾਵੇਂ ਅਠਾਹਠ ਤੀਰਥਾਂ ਉੱਤੇ (ਜਾ ਕੇ) ਇਸ਼ਨਾਨ ਕਰਨ, ਉਹਨਾਂ ਦੇ ਮਨ ਦੀ ਕਪਟ ਦੀ ਮੈਲ ਕਦੇ ਨਹੀਂ ਉਤਰਦੀ। ਜਿਨ੍ਹਾਂ ਮਨੁੱਖਾਂ ਦੇ ਅੰਦਰ (ਕੋਮਲਤਾ ਤੇ ਪ੍ਰੇਮ ਰੂਪ) ਪੱਟ ਹੈ, ਪਰ ਬਾਹਰ (ਰੁੱਖਾ-ਪਨ ਰੂਪ) ਗੁੱਦੜ ਹੈ, ਜਗਤ ਵਿਚ ਉਹ ਬੰਦੇ ਨੇਕ ਹਨ; ਉਹਨਾਂ ਦਾ ਰੱਬ ਨਾਲ ਨੇਹੁ ਲੱਗਾ ਹੋਇਆ ਹੈ ਤੇ ਉਹ ਰੱਬ ਦਾ ਦੀਦਾਰ ਕਰਨ ਦੇ ਵਿਚਾਰ ਵਿਚ ਹੀ (ਸਦਾ ਜੁੜੇ ਰਹਿੰਦੇ ਹਨ)। ਉਹ ਮਨੁੱਖ ਪ੍ਰਭੂ ਦੇ ਪਿਆਰ ਵਿਚ (ਰੱਤੇ ਹੋਏ ਕਦੇ) ਹੱਸਦੇ ਹਨ, ਪ੍ਰੇਮ ਵਿਚ ਹੀ (ਕਦੇ) ਰੋਂਦੇ ਹਨ, ਅਤੇ ਪ੍ਰੇਮ ਵਿਚ ਹੀ (ਕਦੇ) ਚੁੱਪ ਭੀ ਕਰ ਜਾਂਦੇ ਹਨ (ਭਾਵ, ਪ੍ਰੇਮ ਵਿਚ ਹੀ ਮਸਤ ਰਹਿੰਦੇ ਹਨ); ਉਹਨਾਂ ਨੂੰ ਸੱਚੇ ਖਸਮ (ਪ੍ਰਭੂ) ਤੋਂ ਬਿਨਾ ਕਿਸੇ ਹੋਰ ਦੀ ਮੁਥਾਜੀ ਨਹੀਂ ਹੁੰਦੀ। ਜ਼ਿੰਦਗੀ-ਰੂਪ ਰਾਹੇ ਪਏ ਹੋਏ ਉਹ ਮਨੁੱਖ ਰੱਬ ਦੇ ਦਰ ਤੋਂ ਹੀ ਨਾਮ-ਰੂਪ ਖ਼ੁਰਾਕ ਮੰਗਦੇ ਹਨ, ਜਦੋਂ ਰੱਬ ਦੇਂਦਾ ਹੈ ਤਦੋਂ ਖਾਂਦੇ ਹਨ। ਹੇ ਨਾਨਕ! (ਉਹਨਾਂ ਨੂੰ ਇਹ ਨਿਸ਼ਚਾ ਹੈ) ਕਿ ਪ੍ਰਭੂ ਆਪ ਹੀ ਫ਼ੈਸਲਾ ਕਰਨ ਵਾਲਾ ਹੈ ਤੇ ਆਪ ਹੀ ਲੇਖਾ ਲਿਖਣ ਵਾਲਾ ਹੈ, ਸਾਰੇ ਚੰਗੇ ਮੰਦੇ ਜੀਵਾਂ ਦਾ ਮੇਲਾ ਉਸੇ ਦੇ ਦਰ ਤੇ ਹੁੰਦਾ ਹੈ; ਪ੍ਰਭੂ ਸਭ ਤੋਂ (ਕੀਤੇ ਕਰਮਾਂ ਦਾ) ਲੇਖਾ ਮੰਗਦਾ ਹੈ ਤੇ ਮੰਦੇ ਮਨੁੱਖਾਂ ਨੂੰ ਇਉਂ ਪੀੜ ਸੁੱਟਦਾ ਹੈ ਜਿਵੇਂ ਤੇਲ (ਭਾਵ, ਉਹਨਾਂ ਦੇ ਮੰਦੇ ਸੰਸਕਾਰ ਅੰਦਰੋਂ ਕੱਢਣ ਲਈ ਉਹਨਾਂ ਨੂੰ ਦੁੱਖਾਂ ਰੂਪ ਕੋਹਲੂ ਵਿਚ ਪਾ ਕੇ ਪੀੜਦਾ ਹੈ)।੨।

Akalpurakh watches and delivers His justice as per our choices; if we choose Maya over true love for Him, He gives it to us and through Maya we suffer. Our destiny is built at His door as per our deeds. Our preferences given to cultural attractions trigger miseries and anxieties. Indeed, we may have some pleasure – filled moments during our indulgence in the cultural attractions; however, they don’t last long because the sufferings take over them consequently.

Cultural set up has nothing to do with divinity save for its repeated show offs about it. Sikhi is against the behavior built on cultural pressure because it doesn’t lead us toward the immaculate Creator; filth of hypocrisy needs to be cleaned through virtuous deeds. Sikhi is based on working hard, giving away to the needy out of it, and praise the Creator. Hard work represents productivity that is very important for a society to live on; charity fills the holes of neglect of the society and it adds to the strength of detachment that controls the mind from running for the greed excessively. Praising the Name of the Creator is to remain thankful (of His grace) and aware of Maya influences by sticking to Him.

We remain worried by assuming our failure in materialist goals; we think that the advice of our Guru to remain detached to Maya may lead us to be penniless. Contrary to that, detachment is like impenetrable dress that doesn’t allow the Maya influences to get in. It builds in us very beautiful behavior toward His Creation without letting us drowned in its love. In truth, it has only one purpose and that is not to let us forget Him ever for anything. Spiritual peak of Sikhi is not for everyone. Nonetheless, through Guru, His vision becomes possible, and trying not to get that peak will also be our negligence. Detachment is a beautiful feeling that always works like a tonic; it keeps our souls free from all kinds of worries, anxieties and miseries. To attain that, following the Guru wholeheartedly is very crucial.

Asa Dee Vaar on 470 SGGS

ਪਉੜੀ ॥ ਸਤਿਗੁਰ ਵਿਟਹੁ ਵਾਰਿਆ ਜਿਤੁ ਮਿਲਿਐ ਖਸਮੁ ਸਮਾਲਿਆ ॥

ਜਿਨਿ ਕਰਿ ਉਪਦੇਸੁ ਗਿਆਨ ਅੰਜਨੁ ਦੀਆ ਇਨ੍ਹ੍ਹੀ ਨੇਤ੍ਰੀ ਜਗਤੁ ਨਿਹਾਲਿਆ ॥

ਖਸਮੁ ਛੋਡਿ ਦੂਜੈ ਲਗੇ ਡੁਬੇ ਸੇ ਵਣਜਾਰਿਆ ॥

ਸਤਿਗੁਰੂ ਹੈ ਬੋਹਿਥਾ ਵਿਰਲੈ ਕਿਨੈ ਵੀਚਾਰਿਆ ॥

ਕਰਿ ਕਿਰਪਾ ਪਾਰਿ ਉਤਾਰਿਆ ॥੧੩॥

Pa▫oṛī. Saṯgur vitahu vāri▫ā jiṯ mili▫ai kẖasam samāli▫ā.

Jin kar upḏes gi▫ān anjan ḏī▫ā inĥī neṯrī jagaṯ nihāli▫ā.

Kẖasam cẖẖod ḏūjai lage dube se vaṇjāri▫ā.

Saṯgurū hai bohithā virlai kinai vīcẖāri▫ā.

Kar kirpā pār uṯāri▫ā. ||13||

In Essence: I sacrifice to the true Guru under whose guidance the Master is remembered; through whose instructions I achieved divine knowledge to see the reality of the world. Those who leave the Master and fall for others are losers. Very rare persons realize that a True Guru is a boat to swim across (worldly Ocean). The Almighty ferries across the mortal with His grace.

In Indian culture, stinking dowry tradition has been damaging the psyche of Indians for numerous centuries. First time, in India, a campaign against it was launched by Sikh Gurus centuries ago. Marriage behind the boundaries of castes was also promoted by the Gurus. Then what went wrong that their followers embrace these filthy concepts to date? Answer lies in the quagmire of the dominating cultural influences on the Sikhs who appear living happily in such stinking environments. Fourth Nanak says on 78 SGGS:

ਹੋਰਿ ਮਨਮੁਖ ਦਾਜੁ ਜਿ ਰਖਿ ਦਿਖਾਲਹਿ ਸੁ ਕੂੜੁ ਅਹੰਕਾਰੁ ਕਚੁ ਪਾਜੋ ॥

ਹਰਿ ਪ੍ਰਭ ਮੇਰੇ ਬਾਬੁਲਾ ਹਰਿ ਦੇਵਹੁ ਦਾਨੁ ਮੈ ਦਾਜੋ ॥੪॥

Hor manmukẖ ḏāj jė rakẖ ḏikẖālėh so kūṛ ahaŉkār kacẖ pājo.

Har parabẖ mere babulā har ḏevhu ḏān mai ḏājo. ||4||

In Essence: Other kind of dowry displayed by the mind – slave is a show off and worthless, and it encourages self – conceit. Oh my father! Give me Name of the Creator as a dowry.

On 78 SGGS in the entire Shabada, Guru Ji promotes the Name of the Creator and asks his followers to replace the dowry with His Name. Today, so called Guru – followers enjoy the filth of dowry – show off shamelessly.

I hope people are aware of hypocrisy of Tobacco companies that make billions of dollars in revenues from its sales, and also promote anti tobacco slogans; liquor distributors talk about negative aspects of drinking. While all fake talk and slogans go on, millions of people are being hooked to such intoxicating killers. Hypocrisy is ugly but its appearance is always beautiful. And, that is why most of the followers of Sikh Gurus also are practicing it today by adoring cultural filthy traditions. In Punjab, where Sri Guru Granth Sahib is read and the interpretation of Gurbani passes on to the masses every day, many Sikhs are seen ballooned with the awareness of caste – filth and are dozing in self – conceit. Even though First Nanak loudly and clearly speaks against this stinking illusion; unfortunately, his followers are drowned in it today.

On 349 SGGS:

ਜਾਣਹੁ ਜੋਤਿ ਨ ਪੂਛਹੁ ਜਾਤੀ ਆਗੈ ਜਾਤਿ ਨ ਹੇ ॥੧॥ ਰਹਾਉ ॥

Jāṇhu joṯ na pūcẖẖahu jāṯī āgai jāṯ na he. ||1|| rahā▫o.

In Essence: Realize that His light is in all and do not ask about the caste because there is no caste hereafter. (Pause)

Slipping deep into the bonds of cultural attractions goes against the peace of mind we long to attain and struggle to keep every day. Its solution is available; nonetheless, one needs to stand up against filthy cultural traditions to become honest toward our faith.

In Maru Raag, Guru ji takes pity on us and guides us through this quagmire of Maya by making us realized the truth about this given life. It is on 989 SGGS:

ਮਾਰੂ ਮਹਲਾ ੧ ॥ ਮਿਲਿ ਮਾਤ ਪਿਤਾ ਪਿੰਡੁ ਕਮਾਇਆ ॥

ਤਿਨਿ ਕਰਤੈ ਲੇਖੁ ਲਿਖਾਇਆ ॥ ਲਿਖੁ ਦਾਤਿ ਜੋਤਿ ਵਡਿਆਈ ॥

ਮਿਲਿ ਮਾਇਆ ਸੁਰਤਿ ਗਵਾਈ ॥੧॥

Mārū mėhlā 1. Mil māṯ piṯā pind kamā▫i▫ā.

Ŧin karṯai lekẖ likẖā▫i▫ā. Likẖ ḏāṯ joṯ vadi▫ā▫ī.

Mil mā▫i▫ā suraṯ gavā▫ī. ||1||

In Essence: Through the union of father and mother, the mortal gets the body; the Creator inscribes the destiny. Oh Mortal! You write about His gift of light (life) and His glory! (Why) Under the influence of Maya, you have lost the divine understanding!

Note: It is very hard to agree with the following interpretation of Teeka Freedkoti, Dr Sahib Singh (including of the interpretation of Manmohan Singh and Sant Singh Khalsa) about “ਲਿਖੁ ਦਾਤਿ ਜੋਤਿ ਵਡਿਆਈ: Likẖ ḏāṯ joṯ vadi▫ā▫ī” .

Teeka Freedkoti: Akalpurakh has written already what the mortal will get as gifts and glory but the mortal has forgotten the Creator by being into Maya.

LIKH: LIKH means, write. It is like “write this” [.”ਲਿਖੁ ਨਾਮੁ, ਸਾਲਾਹ ਲਿਖੁ” LIKH DAAT SAAH LIKH 16 SGGS ਸ੍ਰੀ ਮਃ ੧/ write His Name and praise). How its meaning can be “already written”?

Dr Sahib Singh: Akalpurakh also has written to praise that light – Akalpurakh, His gifts and glory…….

If Akalpurakh has written that the mortal should praise His glory and gifts, why that “writ” is ignored by the mortal?

I feel, after telling how mortal gets body and His written destiny, Guru ji asks the mortal to praise Him for this gift of life and His glory; however, seeing the mortal becoming ungrateful, Guru Ji states the mortal has forgotten such a great Creator just because of Maya love. In the next Vaakas, Guru Ji advises the mortal again.

(ਜਿਸ ਕਰਤਾਰ ਦੀ ਰਜ਼ਾ ਅਨੁਸਾਰ) ਤੇਰੇ ਮਾਂ ਪਿਉ ਨੇ ਮਿਲ ਕੇ ਤੇਰਾ ਸਰੀਰ ਬਣਾਇਆ, ਉਸੇ ਕਰਤਾਰ ਨੇ (ਤੇਰੇ ਮੱਥੇ ਉਤੇ ਇਹ) ਲੇਖ (ਭੀ) ਲਿਖ ਦਿੱਤਾ ਕਿ ਤੂੰ (ਜਗਤ ਵਿਚ ਜਾ ਕੇ) ਜੋਤਿ-ਰੂਪ ਪ੍ਰਭੂ ਦੀਆਂ ਬਖ਼ਸ਼ਸ਼ਾਂ ਚੇਤੇ ਕਰੀਂ ਤੇ ਉਸ ਦੀ ਸਿਫ਼ਤਿ-ਸਾਲਾਹ ਭੀ ਕਰੀਂ (ਸਿਫ਼ਤਿ-ਸਾਲਾਹ ਦੇ ਲੇਖ ਆਪਣੇ ਅੰਦਰ ਲਿਖਦਾ ਰਹੀਂ)। ਪਰ ਤੂੰ ਮਾਇਆ (ਦੇ ਮੋਹ) ਵਿਚ ਫਸ ਕੇ ਇਹ ਚੇਤਾ ਹੀ ਭੁਲਾ ਦਿੱਤਾ।੧।

ਮੂਰਖ ਮਨ ਕਾਹੇ ਕਰਸਹਿ ਮਾਣਾ ॥

ਉਠਿ ਚਲਣਾ ਖਸਮੈ ਭਾਣਾ ॥੧॥ ਰਹਾਉ ॥

Mūrakẖ man kāhe karsėh māṇā.

Uṯẖ cẖalṇā kẖasmai bẖāṇā. ||1|| rahā▫o.

In Essence: Oh foolish mind! Why to harbor pride (of anything), as per the Will of the Master, you are bound to leave [this world]. (pause)

Getting drenched in Maya pursuits will deepen the attachment, and it will take the mind away from His praises. Definite – departure from this world is a reminder of temporary life span we have; it should be used to praise the Creator.

ਹੇ (ਮੇਰੇ) ਮੂਰਖ ਮਨ! ਤੂੰ (ਇਹਨਾਂ ਦੁਨੀਆਵੀ ਮਲਕੀਅਤਾਂ ਦਾ) ਕਿਉਂ ਮਾਣ ਕਰਦਾ ਹੈਂ? (ਜਦੋਂ) ਖਸਮ ਪ੍ਰਭੂ ਦਾ ਹੁਕਮ ਹੋਇਆ ਤਦੋਂ (ਇਹਨਾਂ ਨੂੰ ਛੱਡ ਕੇ ਜਗਤ ਤੋਂ) ਚਲੇ ਜਾਣਾ ਪਏਗਾ।੧।ਰਹਾਉ।

Advice continues by making the mortal aware of the Maya which is left here never to reclaim it.

ਤਜਿ ਸਾਦ ਸਹਜ ਸੁਖੁ ਹੋਈ ॥ ਘਰ ਛਡਣੇ ਰਹੈ ਨ ਕੋਈ ॥

ਕਿਛੁ ਖਾਜੈ ਕਿਛੁ ਧਰਿ ਜਾਈਐ ॥ ਜੇ ਬਾਹੁੜਿ ਦੁਨੀਆ ਆਈਐ ॥੨॥

Ŧaj sāḏ sahj sukẖ ho▫ī. Gẖar cẖẖadṇe rahai na ko▫ī.

Kicẖẖ kẖājai kicẖẖ ḏẖar jā▫ī▫ai. Je bāhuṛ ḏunī▫ā ā▫ī▫ai. ||2||

In Essence: Abandon interests in worldly pleasures to obtain peace of mind, eventually one has to leave this home, and no one can stay here forever. If it is certain that after departing from here, again we can come to this world to reclaim what is left behind, then one can use some of it and save the rest for our reclaim [But that is not the case]

(ਹੇ ਮਨ! ਤੂੰ ਘਰਾਂ ਦੀਆਂ ਮਲਕੀਅਤਾਂ ਵਿਚੋਂ ਸੁਖ-ਸ਼ਾਂਤੀ ਲੱਭਦਾ ਹੈਂ) ਮਾਇਆ ਦੇ ਸੁਆਦ ਛੱਡ ਕੇ ਆਤਮਕ ਅਡੋਲਤਾ ਦਾ ਆਨੰਦ ਪੈਦਾ ਹੋ ਸਕਦਾ ਹੈ (ਜਿਨ੍ਹਾਂ ਘਰਾਂ ਦੀਆਂ ਮਲਕੀਅਤਾਂ ਨੂੰ ਤੂੰ ਸੁਖ ਦਾ ਮੂਲ ਸਮਝ ਰਿਹਾ ਹੈਂ, ਇਹ) ਘਰ ਤਾਂ ਛੱਡ ਜਾਣੇ ਹਨ, ਕੋਈ ਭੀ ਜੀਵ (ਇਥੇ ਸਦਾ) ਟਿਕਿਆ ਨਹੀਂ ਰਹਿ ਸਕਦਾ। (ਹੇ ਮੂਰਖ ਮਨ! ਤੂੰ ਸਦਾ ਇਹ ਸੋਚਦਾ ਹੈਂ ਕਿ) ਕੁਝ ਧਨ-ਪਦਾਰਥ ਖਾ-ਹੰਢਾ ਲਈਏ ਤੇ ਕੁਝ ਸਾਂਭ ਕੇ ਰੱਖੀ ਜਾਈਏ (ਪਰ ਸਾਂਭ ਕੇ ਰੱਖ ਜਾਣ ਦਾ ਲਾਭ ਤਾਂ ਤਦੋਂ ਹੀ ਹੋ ਸਕਦਾ ਹੈ) ਜੇ ਮੁੜ (ਇਸ ਧਨ ਨੂੰ ਵਰਤਣ ਵਾਸਤੇ) ਜਗਤ ਵਿਚ ਆ ਸਕਣਾ ਹੋਵੇ।੨।

Gurbani repeatedly declares all pleasures and ownership of worldly wealth useless if the soul remains indifferent towards its Creator.

ਸਜੁ ਕਾਇਆ ਪਟੁ ਹਢਾਏ ॥ ਫੁਰਮਾਇਸਿ ਬਹੁਤੁ ਚਲਾਏ ॥

ਕਰਿ ਸੇਜ ਸੁਖਾਲੀ ਸੋਵੈ ॥ ਹਥੀ ਪਉਦੀ ਕਾਹੇ ਰੋਵੈ ॥੩॥

Saj kā▫i▫ā pat hadẖā▫e. Furmā▫is bahuṯ cẖalā▫e.

Kar sej sukẖālī sovai. Hathī pa▫uḏī kāhe rovai. ||3||

In Essence: The mortal decorates the body and wear silky attires, commands others and sleeps in comfortable couch; however, when death takes away, what is the use of crying then!

ਮਨੁੱਖ ਆਪਣੇ ਸਰੀਰ ਉਤੇ ਹਾਰ ਰੇਸ਼ਮੀ ਕਪੜਾ ਆਦਿਕ ਹੰਢਾਂਦਾ ਹੈ, ਹੁਕਮ ਭੀ ਬਥੇਰਾ ਚਲਾਂਦਾ ਹੈ, ਸੁਖਾਲੀ ਸੇਜ ਦਾ ਸੁਖ ਭੀ ਮਾਣਦਾ ਹੈ (ਪਰ ਜਿਸ ਕਰਤਾਰ ਨੇ ਇਹ ਸਭ ਕੁਝ ਦਿੱਤਾ ਉਸ ਨੂੰ ਵਿਸਾਰੀ ਰੱਖਦਾ ਹੈ, ਆਖ਼ਿਰ) ਜਦੋਂ ਜਮਾਂ ਦੇ ਹੱਥ ਪੈਂਦੇ ਹਨ, ਤਦੋਂ ਰੋਣ ਪਛੁਤਾਣ ਦਾ ਕੋਈ ਲਾਭ ਨਹੀਂ ਹੋ ਸਕਦਾ।੩।

Cultural attractions delude the mind and keep instigating it into getting drenched in pleasures; unfortunately the pleasures become quagmires. They are like a whirlpool, hard to get out. Guru Ji advises to live by being connected to Him in every way: His fear and love help us to get out of this quagmire.

ਘਰ ਘੁੰਮਣਵਾਣੀ ਭਾਈ ॥ ਪਾਪ ਪਥਰ ਤਰਣੁ ਨ ਜਾਈ ॥

ਭਉ ਬੇੜਾ ਜੀਉ ਚੜਾਊ ॥ ਕਹੁ ਨਾਨਕ ਦੇਵੈ ਕਾਹੂ ॥੪॥੨॥

Gẖar gẖummaṇvāṇī bẖā▫ī. Pāp pathar ṯaraṇ na jā▫ī.

Bẖa▫o beṛā jī▫o cẖaṛā▫ū. Kaho Nānak ḏevai kāhū. ||4||2||

In Essence: These worldly establishments are just like whirlpool; one cannot swim across it if one is loaded with the stones of sins. So one should make boat of Akalpurakh’s fear and love to swim across this whirlpool; Nanak says that Akalpurakh gives such boat (of His fear and love) to a few [ If there is His fear, there is no pride; if there is no pride and longing for pleasures, mind is stilled with His love and respect]

ਹੇ ਭਾਈ! ਘਰਾਂ ਦੇ ਮੋਹ ਦਰਿਆ ਦੀਆਂ ਘੁੰਮਣ ਘੇਰੀਆਂ (ਵਾਂਗ) ਹਨ, ਪਾਪਾਂ ਦੇ ਪੱਥਰ ਲੱਦ ਕੇ ਜ਼ਿੰਦਗੀ ਦੀ ਬੇੜੀ ਇਹਨਾਂ ਘੁੰਮਣ-ਘੇਰੀਆਂ ਵਿਚੋਂ ਪਾਰ ਨਹੀਂ ਲੰਘ ਸਕਦੀ। ਜੇ ਪਰਮਾਤਮਾ ਦੇ ਡਰ-ਅਦਬ ਦੀ ਬੇੜੀ ਤਿਆਰ ਕੀਤੀ ਜਾਏ, ਤੇ ਉਸ ਬੇੜੀ ਵਿਚ ਜੀਵ ਸਵਾਰ ਹੋਵੇ, ਤਾਂ ਹੀ (ਸੰਸਾਰ-ਸਮੁੰਦਰ ਦੇ ਵਿਕਾਰਾਂ ਦੀਆਂ ਘੁੰਮਣ ਘੇਰੀਆਂ ਵਿਚੋਂ) ਪਾਰ ਲੰਘ ਸਕੀਦਾ ਹੈ। ਪਰ ਹੇ ਨਾਨਕ! ਆਖ-ਅਜੇਹੀ ਬੇੜੀ ਕਿਸੇ ਵਿਰਲੇ ਨੂੰ ਕਰਤਾਰ ਦੇਂਦਾ ਹੈ।੪।੨।

The virtues correct the culture, mold it and turn it into an environment through which a strong bond with the Creator remains dominating the soul. Then, the new cultural sense is developed in which positivity is kept and negativity is eradicated. No nonsense traditions and absurd ideas are considered as worthy of attention. Indeed, then oneness of the Creator with His creation is felt and seen.

Partial interpretation is by Dr. Sahib Singh Ji

Humbly

G Singh

Looking For A Saint

By G.Singh in GURBANI ARTICLES

In Gurbani, the word “Saint” has been used for a True Guru, The Creator and a divine person who becomes one with the Creator.

I have recently visited India and I am totally stunned how people judge others by looking at outer appearance. Why Fake Saints are mushrooming is no surprise for me anymore. Here in India, people listen to your spiritual views only if you wear certain kind of garb; otherwise, whatever virtue you have within or how much you are changed within is of no significance. Unfortunately, most of the people are bearing with the deep rooted corruption smoothly and trying to assimilate the filthy environments of corruption instead of revolting against it. Whoever is living in such filthy atmosphere has to put up with its dominion. Being well aware of such pitiable plight of the people, fake Babas or Saints are giving bad names to those who are really true divine persons. Gurbani defines who is really a Saint or a Prabh’s devotee; it is on180 – 181 SGGS, Fifth Nanak:

ਗਉੜੀ ਮਹਲਾ ੫ ਗੁਆਰੇਰੀ ॥ ਰੈਣਿ ਦਿਨਸੁ ਰਹੈ ਇਕ ਰੰਗਾ ॥

ਪ੍ਰਭ ਕਉ ਜਾਣੈ ਸਦ ਹੀ ਸੰਗਾ ॥ ਠਾਕੁਰ ਨਾਮੁ ਕੀਓ ਉਨਿ ਵਰਤਨਿ ॥

ਤ੍ਰਿਪਤਿ ਅਘਾਵਨੁ ਹਰਿ ਕੈ ਦਰਸਨਿ ॥੧॥

Ga▫oṛī mėhlā 5 gu▫ārerī. Raiṇ ḏinas rahai ik rangā.

Parabẖ ka▫o jāṇai saḏ hī sangā. Ŧẖākur nām kī▫o un varṯan.

Ŧaripaṯ agẖāvan har kai ḏarsan. ||1||

In Essence: The devotee of Prabh remains always drenched in His love, and feels Prabh to be along with. Thus, Master Prabh’s Name becomes his or her way of life, and he or she remains satiated with His vision.

When only the love of the Creator dominates the mind, no temptation or desire has any chance to mislead the soul. There is nothing that interests or attracts the soul then. Very rare persons reach to that kind of state of mind. If we see some people claiming that they have found the Creator, this example of true devotee is enough to analyze their claim. It is a measure to test them if really they have reached a sublime state of mind. Those who keep uttering His Name, and ask others to do so, but still involve in worldly temptations, they are not even close to become His real devotees because to His devotees nothing attracts but Him:

ਹਰਿ ਸੰਗਿ ਰਾਤੇ ਮਨ ਤਨ ਹਰੇ ॥

ਗੁਰ ਪੂਰੇ ਕੀ ਸਰਨੀ ਪਰੇ ॥੧॥ ਰਹਾਉ ॥

Har sang rāṯe man ṯan hare.

Gur pūre kī sarnī pare. ||1|| rahā▫o.

In Essence: They take refuge of the perfect Guru; their minds and bodies get drenched in Prabh’s love, and their hearts are filled with bliss. [Pause]

Another symptom of being in His love is expressed in the following. Through the Guru, they surrender their minds to Akalpurakh. They live according to Guru – teachings. It is the Guru – teachings that make their souls blossom in His manifestation.

ਚਰਣ ਕਮਲ ਆਤਮ ਆਧਾਰ ॥ ਏਕੁ ਨਿਹਾਰਹਿ ਆਗਿਆਕਾਰ ॥

ਏਕੋ ਬਨਜੁ ਏਕੋ ਬਿਉਹਾਰੀ ॥ ਅਵਰੁ ਨ ਜਾਨਹਿ ਬਿਨੁ ਨਿਰੰਕਾਰੀ ॥੨॥

Cẖaraṇ kamal āṯam āḏẖār. Ėk nihārahi āgi▫ākār.

Ėko banaj eko bi▫uhārī. Avar na jānėh bin nirankārī. ||2||

In Essence: Their support of life is to remain in Prabh’s refuge in utter humbleness, and they behold none but one Prabh. They are obedient to Him. Only Name of Prabh is what they trade in, and His Name is their occupation. They don’t believe in anyone but Formless Prabh.

We involve in Maya temptations in different situations; therefore, our love always remains divided. Sikhi is to become His devotees. To become His devotees is to abandon bowing and praying to others and seeking things from others. By remaining imbued with Him, His mercy is sought. When we seek from others, we betray Him. When we pray to others, we deceive Him and ourselves. Our mind belongs to the Eternal Prabh only who is above birth and death. Guru becomes His form because through the Guru He leads us toward Himself. Guru doesn’t promote himself but the Creator in all aspects. Guru’s service is to keep the Guru -instructions in the mind: to keep memory of Akalpurakh in the hearts, to pray only to Him, and to obey His Ordinance without any complain. That is what Guru Ji stresses here. And, His real devotees are those who are devoted and belonged only to Him.

ਹਰਖ ਸੋਗ ਦੁਹਹੂੰ ਤੇ ਮੁਕਤੇ ॥ ਸਦਾ ਅਲਿਪਤੁ ਜੋਗ ਅਰੁ ਜੁਗਤੇ ॥

ਦੀਸਹਿ ਸਭ ਮਹਿ ਸਭ ਤੇ ਰਹਤੇ ॥ ਪਾਰਬ੍ਰਹਮ ਕਾ ਓਇ ਧਿਆਨੁ ਧਰਤੇ ॥੩॥

Harakẖ sog ḏuhhūŉ ṯe mukṯe. Saḏā alipaṯ jog ar jugṯe.

Ḏīsėh sabẖ mėh sabẖ ṯe rahṯe. Pārbarahm kā o▫e ḏẖi▫ān ḏẖarṯe. ||3||

In Essence: They remain above a merry and sadness -state (means they don’t get amused by getting something and turn sad by losing something). They remain detached from Maya, and fix their attention on Prabh. This way they learn the right way of life. They are seen loving all, but still they are detached from all as well. Their attention is fixed on Prabh.

In the above Guru Vaakas, how to remain detached is defined. This is also a definition of a Sadh/Saint. They love all but still remain detached because their attention is fixed on the Creator not on others. This is very subtle understanding we hardly comprehend because of our duality.

It is not hard to differentiate between the person who is drenched in His love and the one who is not, because being in His love, a person rises above group-mentality, animosity and weaknesses for group inclination. Such a person doesn’t react in a mercurial way. The spiritual progress is openly seen in a Saint. No wonder, as we see the History, the enlightened ones never bore revenge or animosity against anyone even after receiving unthinkable treatment at the hands of brutal and conceited people. That is why Gurbani promotes (1299,SGGS):

”ਨਾ ਕੋ ਬੈਰੀ ਨਹੀ ਬਿਗਾਨਾ ਸਗਲ ਸੰਗਿ ਹਮ ਕਉ ਬਨਿ ਆਈ ॥੧॥

Nā ko bairī nahī bigānā sagal sang ham ka▫o ban ā▫ī. ||1||

In Essence: Because I have become a friend of all, now there is no one enemy and no one is a stranger.

It is just not a mere statement; it has been a living truth for Guru sahiban and their followers. We have a problem to understand this immaculate behavior because we are divided into many folds. The state of mind of such devotees is inexpressible:

ਸੰਤਨ ਕੀ ਮਹਿਮਾ ਕਵਨ ਵਖਾਨਉ ॥

ਅਗਾਧਿ ਬੋਧਿ ਕਿਛੁ ਮਿਤਿ ਨਹੀ ਜਾਨਉ ॥

ਪਾਰਬ੍ਰਹਮ ਮੋਹਿ ਕਿਰਪਾ ਕੀਜੈ ॥

ਧੂਰਿ ਸੰਤਨ ਕੀ ਨਾਨਕ ਦੀਜੈ ॥੪॥੧੭॥੮੬॥

Sanṯan kī mahimā kavan vakẖāna▫o.

Agāḏẖ boḏẖ kicẖẖ miṯ nahī jān▫o.

Pārbarahm mohi kirpā kījai.

Ḏẖūr sanṯan kī Nānak ḏījai. ||4||17||86||

In Essence: What greatness and glory of His Saints can I express? Their state of mind is beyond human understanding, and it is not possible to express it. Oh Prabh! Be merciful and bless Nanak to be with Saints in utter humility.

The lovers of Prabh are beyond description, their behavior doesn’t fit in our worldly behavior, their virtues are beyond count, and indeed, they are unique. Doubtless, their company is priceless. Guru ji prays for his followers to have the company of such devotees. Guru Ji also states that they are the ones we should look for to keep our love for Him intact. I must add here that we as Sikhs must be aware of those so called Saints and Babas who are into show off because they are as behind in spiritual progress as we are. On 585 SGGS Third Nanak talks about them; he gives an example of falling innocently in the company of hypocrites:

ਮਃ ੩ ॥ ਮੈ ਜਾਨਿਆ ਵਡ ਹੰਸੁ ਹੈ ਤਾ ਮੈ ਕੀਆ ਸੰਗੁ ॥

ਜੇ ਜਾਣਾ ਬਗੁ ਬਪੁੜਾ ਤ ਜਨਮਿ ਨ ਦੇਦੀ ਅੰਗੁ ॥੨॥

Mėhlā 3. Mai jāni▫ā vad hans hai ṯā mai kī▫ā sang.

Je jāṇā bag bapuṛā ṯa janam na ḏeḏī ang. ||2||

Bani of Third Nanak,

In Essence: I thought he was a great soul (Saint) that was the reason I got associated with him. Had I known he was just into a show off [fake one], I wouldn’t have associated with him from the very beginning.

What happens to such so called Saints? They pose to be Saints. They cannot be better than the ones who seek their help. Those who follow such fake Saints are weak – minded. Guru ji gives the reason of their limits:

ਮਃ ੩ ॥ ਹੰਸਾ ਵੇਖਿ ਤਰੰਦਿਆ ਬਗਾਂ ਭਿ ਆਯਾ ਚਾਉ ॥

ਡੁਬਿ ਮੁਏ ਬਗ ਬਪੁੜੇ ਸਿਰੁ ਤਲਿ ਉਪਰਿ ਪਾਉ ॥੩॥

Mėhlā 3 Hansā vekẖ ṯaranḏi▫ā bagāŉ bẖė ā▫yā cẖā▫o.

Dub mu▫e bag bapuṛe sir ṯal upar pā▫o. ||3||

In Essence: (The reason behind their such plight is expressed) seeing the Swans swimming, the herons got excited to swim; however, they got drowned since they didn’t know how to swim like swans. (They have no spiritual experience; if they did, they wouldn’t behave as they did)

They have not obtained the art of loving the Creator from anyone, they just feel they have found Him, and they think that they can lead others as well. Internally they remain sitting on burning fire of desires. To find this, try to get close to such saints and babas to measure their spiritual success by keeping Guru ji’s measure of a Saint in the mind.

On 1275, SGGS, Guru Nanak Dev Ji points exactly at pseudo Saints:

ਮਲਾਰ ਮਹਲਾ ੧ ॥ ਮਰਣ ਮੁਕਤਿ ਗਤਿ ਸਾਰ ਨ ਜਾਨੈ ॥

ਕੰਠੇ ਬੈਠੀ ਗੁਰ ਸਬਦਿ ਪਛਾਨੈ ॥੧॥

Malār mėhlā 1. Maraṇ mukaṯ gaṯ sār na jānai.

Kanṯẖe baiṯẖī gur sabaḏ pacẖẖānai. ||1||

In Essence: Some people have absolutely no knowledge of death and the emancipation, they do not progress (spiritually) after reading Guru – Shabada, and they just claim they understand the Guru Shabada but they don’t move. (They just talk and discuss the Guru Shabada but they are stagnant spiritually, and thus they obtain nothing)

At the end of this Shabada Guru Ji concludes:

ਗੁਰਮਤਿ ਸਾਚੀ ਸਬਦੁ ਹੈ ਸਾਰੁ ॥

ਹਰਿ ਕਾ ਨਾਮੁ ਰਖੈ ਉਰਿ ਧਾਰਿ ॥੭॥

Gurmaṯ sācẖī sabaḏ hai sār.

Har kā nām rakẖai ur ḏẖār. ||7||

In Essence: The essence of true Guru – Shabad is to keep Akalpurakh’s name in the heart (always, live in His memory).

A real Saint becomes like the Creator, which means such a Saint becomes immaculate like Him, on 397, SGGS

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||

In Essence: (Question) who never forget the Name of Akalpurakh, what kind of people are those? (Answer) Do not see the slightest difference between them and the Master [Akalpurakh].

They rise above Maya influences and remain beyond enmity, fear and attachment like Akalpurakh. Thus, being detached to all kinds of Maya, they become like Him. This doesn’t mean that “beyond birth Creator” takes birth by being such enlightened ones; it means He apparently appears manifested in them.

On 938, First Nanak promotes utter respect toward a real Saint because it is the Saint that helps the seekers to attain the Eternal Creator:

ਮਸਤਕੁ ਕਾਟਿ ਧਰੀ ਤਿਸੁ ਆਗੈ ਤਨੁ ਮਨੁ ਆਗੈ ਦੇਉ ॥

Masṯak kāt ḏẖarī ṯis āgai ṯan man āgai ḏe▫o.

In Essence: I shall completely surrender to that person and humbly serve him (to a Saint)

ਨਾਨਕ ਸੰਤੁ ਮਿਲੈ ਸਚੁ ਪਾਈਐ ਸਹਜ ਭਾਇ ਜਸੁ ਲੇਉ ॥੧॥

Nānak sanṯ milai sacẖ pā▫ī▫ai sahj bẖā▫e jas le▫o. ||1||

In Essence: (because) meeting a Saint ( or a Guru because the Guru is also a Saint), Akalpurakh is attained intuitively, and thus one is honored (by Him)

Even if it is hard to find a true Saint, it doesn’t mean that out there no Saint exists; I once was blessed to see one Saint but my conceit wouldn’t give in. Indeed, he was the real one who was seen absorbed in the Creator all the time and was indifferent to worldly praise. Just because of the fake Babas and Saints, we should never indulge in criticism of Saints because that behavior can blind us in case we encounter a real Saint. Just be careful while selecting a Seer and avoid bad mouthing. Rise above the garb because garb can be deceiving. If still the luck is not bright to have a real Saint, seek refuge in Gurbani and try to clean the soul through it because Gurbani has come from the Creator through the Guru (308 SGGS).

Humbly

G Singh

The Peak Of Sikhi

By G.Singh in GURBANI ARTICLES

Meticulously Guru Nanak Dev has laid out a map for his followers to guide them to a peak where the Creator is truly realized. When He is realized, talks, discussions and debates lose their cluster to distract the mind. Such a state of mind is obtained only if one progresses carefully to that peak as per the Guru directions. Many people may not believe initial things said in Gurbani because their own thoughts have difficulty to align with the Guru thought which is original unlike theirs. Having loaded with personal thoughts, it is hard for a follower to tread on a path the Guru has paved toward the Creator. Though many of us keep talking about Guru Nanak Dev, our interest in various pleasures remains strong; consequently, we miss the echoes of our Guru.

It is not easy to understand the Guru Message as most of us think. Third Nanak, Fourth Nanak and Fifth Nanak have tried to make Guru Nanak Message a little bit simpler; however, the metaphors and references used in their Bani, still keep confusing many of us because we often ignore the totality of Guru Message. The words like Amritsar, Abchalnagri, Ramdas Srover, Gur Kee Seva, and Gurpermeshar and so on go behind their appearances (literal meanings). We have been programmed to think in a special way since our birth. Interestingly, the Guru Message is totally contrary to our programmed minds. It is an experienced truth that can be obtained when we get rid of our own thoughts and replace it with Guru – thoughts elaborated in a detail in Sri Guru Granth Sahib. There are many words as referred above used in Gurbani that are defined by our Guru Sahiban in detail in context of Sikhi; ignoring those defined words, some people try to redefine them. How to decipher the real meaning of those words, we must go through Sri Guru Granth Sahib to note it down all the vital ideas repeatedly stressed. In this article, I shall discuss some vital points expressed in the Guru’s own words. At the end, if you bear with me, you will feel that Gurbani is to experience only. Just as a scientific formula brings results only if it is processed practically, what our Guru says in Gurbani is also to be experienced by following the Guru – guidance exactly.

As per my own experience, as long as I kept analyzing logically what Guru Nanak Dev said in context of the soul and its needs to obtain stability, my own influenced thinking doubted the whole scenario. Everything, I used to analyze under the influence of the rational thoughts toward which once I was heavily inclined in my youth. After wasting a lot of useful years in a pursuit of falsehood, I realized finally that the whole concept of the Guru Message was never taught to me; therefore, I never understood it. Consequently, I failed to understand that phenomenon – experience. Time brings miracles in our lives if we just keep our minds a little open. Nothing should close our minds. We haven’t known very much about our universal realities. I can tell this with confidence that Guru Nanak Dev keeps dispelling all doubts of a person who is open enough to trust him and follow him without the guidance of his or her own mind. There are a lot of people, who are trying to define Guru Nanak Dev’s thoughts in context of scientific approach. The concept of a religion that supports the existence of the Creator cannot be scientific because talking about the Creator itself is beyond basics of science; the science stands only on the logic that can be proved with evidence. What the enlightened ones talk or write about cannot be tailored to fit to the scientific approach. Whoever declares that there is no incarnation (soul’s act of taking forms] or reincarnation (coming back to take a new body after losing one) of the soul, and there is nothing beyond life, he or she is free to say so. If such a person goes further to define his or her own belief through Gurbani, true followers of Guru Nanak Dev, who believe in after death scenario like the Guru does, should not indulge in debates with such a person. Everyone makes one’s own choice. After studying Guru Nanak Dev in depth, if a person believes that there is nothing after death, his or her views must be respected. I have realized that vigorously Guru Ji keeps mentioning the concept of instability (incarnation of the soul in various existences) of the soul by using the words like “Janam Maran”, “Avai Javai” and “Garbh- Joon” in numerous Shabadas, Rahao Vakas to fortify the importance of His Naam. Neither these words fit in metaphoric expressions nor in analogies. Even in their “Pehre” (on 76 to 78 SGGS), Fourth and Fifth Nanak define the word “awan Jaana” (used by First Nanak in his “Pehre”on 76 SGGS) asa pain of reincarnation. What I am saying here is that Guru Ji has guided us to get out of this worldly show by becoming one with the Creator instead of convincing others on such issue.I also believe that even after finding others’ obvious opposition to the Guru thought, we have no right to judge them. Guru Nanak Dev says clearly that one truly surrenders to the Guru if Akalpurakh blesses him or her. Who are we to judge His will? Therefore, we cannot say that such a person is not a Sikh. Why? Can we call ourselves perfect Sikhs without treading flawlessly on Guru – path that leads to the peak our Guru leads to? Think about it. Leaving such people to enjoy their own understanding, I want to share Guru – thoughts with those who cannot doubt Guru Nanak Dev slightly. The Guru’s thought is not what others say or I say, but what he says in his own words. Guru’s words can be interpreted different ways because of their poetic – form but the uniformity of his thought is well elaborated in Sri Guru Granth Sahib that cannot be interpreted different ways. All the Bani by Second Nanak, Third Nanak, Fourth Nanak, Fifth Nanak and Ninth Nanak is an interpretation of Guru Nanak Dev’s thought.

As we look broadly on Guru Nanak panth, there are certain things become clear as we study Gurbani. Guru’s path is to become a lover of the Creator who has fashioned the entire world and beyond. In His love, given life must be lived by accepting His Ordinance without questioning it. Life is not a bed of roses either; therefore, Guru Ji advises us to take bad and good stuff in life in a way that it should not affect our behavior or balance of our minds. Guru Ji verifies his experience of envisioning him (On 1291SGGS, Mehla 1) and guides us to have that experience. The Guru’s all instructions must be followed. Let us see how our Guru paves that path for us and takes us to the peak where prospect of everything is changed.

First, Guru Ji asks us to consider Him as the only Creator who is above fear, animosity, birth and death, and is from Himself. To know Him, Guru Ji suggests seeking only that Guru who has envisioned Him and can help others to envision Him as well. As a Guru is taken, His Ordinance, which is beyond expression, must be respected. How? Guru Ji explains that in Jap Ji.

Guru Ji asks us to sing Akalpurakh’s praises and do efforts to clean our minds through virtuous deeds; he stresses that when one involves with Him wholeheartedly, new knowledge about Him and His ordinance starts illuminating the mind. That is why he asks us repeatedly to believe in the Creator who is care taker of the entire world and beyond [Japji]. We can become one with Him if eventually we become as immaculate as He is.

As we follow our Guru, we should replace our own thoughts with Guru’s thoughts; in other words, let our Guru lead us to Him. Then slowly, we start to realize that what we thought in the past about Him and the Guru was not useful in pursuing the Creator. Think for a second, we, having so – called intellectual thinking, why fail to still our minds? For instance, we cannot forgive others, we never let the past go, and we let our “feelings of dislike” brew within us. How can we justify that we are truly following our Guru? After all, how much our wisdom, wrapped in our conceit, has helped us in envisioning Him? On 43 SGGS, taking Guru’s refuge in utter humility is highly recommended.Read on what Guru ji says on 602 SGGS:,

ਨਾਨਕ ਨਾਮੁ ਵਸੈ ਮਨ ਅੰਤਰਿ ਵਿਚਹੁ ਆਪੁ ਗਵਾਈਐ

Nānak nām vasai man anṯar vicẖahu āp gavā▫ī▫ai. ||4||6||

In essence: When the self conceit is eliminated, Prabh’s Name dwells in the mind.

It has been said in Gurbani repeatedly to get rid of self – conceit and intellect to experience the Creator. We go to our Guru with our conceit intact (We have developed a thinking that remains centered at our priorities, or we have our own certain ways to look at things which are contrary to our Guru – advice. Then, how it is possible to realize Him as our Guru says?).

Only those who are with their Prabh Spouse can answer how to obtain Him who have experienced Him (722 SGGS):

ਜਾਇ ਪੁਛਹੁ ਸੋਹਾਗਣੀ ਵਾਹੈ ਕਿਨੀ ਬਾਤੀ ਸਹੁ ਪਾਈਐ ॥

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

In Essence: Ask, those soul brides who abide with their Spouse, how have they obtained their Prabh-Spouse?

Now the question is how to get rid of this conceit? Guru Ji puts a question in the above Vaakas, and in the following, he answers it:

ਜੋ ਕਿਛੁ ਕਰੇ ਸੋ ਭਲਾ ਕਰਿ ਮਾਨੀਐ ਹਿਕਮਤਿ ਹੁਕਮੁ ਚੁਕਾਈਐ ॥

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

In Essence: Whatever the Creator does, consider it as good one; do away with your own cleverness and controlling – power. (It is advised here that one’s own conceit and certain way of thinking must be eradicated if one wants to follows the Guru in productive way, and that is the the way to realize the Creator; Hukam above is used in context of abusing any kind of power because here issue is about humbleness that is needed in pursuit of Him; on 17 SGGS, Guru ji expresses in the same manner the need to get rid of conceit)

The problem most of the time we feel is that we keep our “self -guiding- intellect” working in full scale. It’s very simple to understand it: either we should align our intellect with our Guru’s will or just give it up and follow our Guru. In other words, let our Guru alone guide us). It is mandatory as per Gurmat to remain aware, while following the Guru, of our own thinking that is contrary to the Guru – thought, and it should never let it interfere with our Guru – thoughts. There should be total humbleness without an iota of conceit. As long as the conceit is there in any form, there is no chance of following the Guru. Only if self – conceit is eliminated, the Guru – teachings can be followed, because what our Guru says is not what we usually think. We develop our thinking under the influence of others whose new ideology may be attracting our attention. Our goal is to experience what our Guru has.

On this life – journey, we have a physical body. This body is subject to physical laws. Some of which we understand. With our limited understanding of His Hukam, we fail to understand that there are already existing natural laws. Our limit is limited because of our limited power of our senses. Whenever an enlightened one writes about the automatic melody heard in a special state of mind, we seldom understand that. The reason is this that we are unable to experience that state of mind to confirm it, and our reactions toward that expression result in guesses.

Why there are worries of the natural laws embedded in His Ordinance? Why the physical body’s limit to envision Him is not understood? Answer is very simple: we just do not understand the totality of His Ordinance which is in force. The reason of that is: we are totally involved in Maya; and it becomes harder for us to figure out how His Hukam works. We need to get out of that lame questioning about His Ordinance. Guru Ji says that His Ordinance cannot be described completely [Jap Ji]. To seek Him, Guru Ji doesn’t say to abandon everything. One can keep doing what job or profession one is in, and one should take care of the responsibility toward one’s, family, relationships and the body. For instance if one gets sick, one should take medicine. One should keep performing family responsibilities through virtuous ways. Surrendering of self to the Guru is an act of getting free from the game of pleasing others and falling for the temptations of Maya. Through the surrendering to our Guru, we become able to understand His inexpressible Ordinance.

We do not understand His Hukam because we side with our own “self” more than we side with our Guru.

Guru Ji makes clear that His Ordinance is Infinite

ਤੇਰਾ ਹੁਕਮੁ ਨ ਜਾਪੀ ਕੇਤੜਾ ਲਿਖਿ ਨ ਜਾਣੈ ਕੋਇ ॥ (53,SGGS )

Ŧerā hukam na jāpī keṯ▫ṛā likẖ na jāṇai ko▫e.

In Essence: The extent of Your Command cannot be seen [understood]; no one knows how to write about it (Express it).

Then why our “Self” is not satisfied with what Guru Ji says here? Do we want to satisfy this “Self” or walk on the path our Guru leads to? If we keep feeding this self, there is no chance of either following our Guru, or obtaining a goal of union with the Creator. In Gurbani, it is defined how His Ordinance should be obeyed, and that should be enough for us if we have trust in our Guru. Who are only into just questioning about His Ordinance, they could be in a sheer self – unending gratification. Such behavior doesn’t align with the Guru – teachings. Here are a few points to be considered in context of understanding and obeying His Ordinance:

ਸੁਖ ਕਉ ਮਾਗੈ ਸਭੁ ਕੋ ਦੁਖੁ ਨ ਮਾਗੈ ਕੋਇ ॥

ਸੁਖੈ ਕਉ ਦੁਖੁ ਅਗਲਾ ਮਨਮੁਖਿ ਬੂਝ ਨ ਹੋਇ ॥

ਸੁਖ ਦੁਖ ਸਮ ਕਰਿ ਜਾਣੀਅਹਿ ਸਬਦਿ ਭੇਦਿ ਸੁਖੁ ਹੋਇ ॥੫॥

Sukẖ ka▫o māgai sabẖ ko ḏukẖ na māgai ko▫e.

Sukẖai ka▫o ḏukẖ aglā manmukẖ būjẖ na ho▫e.

Sukẖ ḏukẖ sam kar jāṇī▫ahi sabaḏ bẖeḏ sukẖ ho▫e. ||5||

In Essence: Every one longs for happiness and no one wants pain. The mind –slaves do not understand that immense pains follow the pleasures. One should deem the pleasure and the pain alike. If one, through the Guru – teachings, keeps mind in control, then he or she can enjoy the real pleasure/peace.

Look at the following, it is on 219 SGGS; in it, the understanding His Ordinance is defined but for that, it is stressed that a battle within is necessary. It is about taking things as they come by and never let them affect the mind negatively; to do that, we need to procure a state of mind that remains intact in all circumstances:

ਸੁਖੁ ਦੁਖੁ ਦੋਨੋ ਸਮ ਕਰਿ ਜਾਨੈ ਅਉਰੁ ਮਾਨੁ ਅਪਮਾਨਾ ॥

ਹਰਖ ਸੋਗ ਤੇ ਰਹੈ ਅਤੀਤਾ ਤਿਨਿ ਜਗਿ ਤਤੁ ਪਛਾਨਾ ॥੧॥

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

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

In Essence: The ones who know that pain, pleasure, honor and dishonor are all the same (His gifts), remains aloof from joy or sorrow, they realize the reality of this world (In context of His Hukam).

Obtaining above stated state of mind is only possible if priority is given to the Guru – teachings, and the “Self” is molded by following the Guru. If we remain into a group – mentality and criticize others to seek our friends support, we are in a game played at the directions of our conceit. How it will be possible to understand and reach to that state of mind where His Saints reach? Guru Ji particularly addresses such group – mentality while guiding us to Him on 366 SGGS Mehla 4.

In this world, there are two ways: one is to be pleased and to please others. The second one is to be in love with the Creator and to pay no attention to what the world says about what we do and think while following our Guru. When we want to do the both things, we remain stuck in duality. There are those who just harbor care and love for the Creator; they progress to the highest spiritual level. There are two “offers” offered by the Creator as per His Hukam. The offer that attracts us individually, decides our purpose of life and destiny; it is His law which is part of His Hukam.

How we react to His Ordinance?

The answer to the above question lies in the question itself. Guru ji also advises us to overcome the influence of our personal wisdom to follow the path of His realization (on 43 SGGS); our own cleverness wastes our time in futile questioning that drags us into doubts. Guru Ji guides us through that situation as well; how we should learn to react to His Ordinance, here is the advice:

ਮਨ ਮੇਰੇ ਕਰਤੇ ਨੋ ਸਾਲਾਹਿ ॥

ਸਭੇ ਛਡਿ ਸਿਆਣਪਾ ਗੁਰ ਕੀ ਪੈਰੀ ਪਾਹਿ ॥੧॥ ਰਹਾਉ ॥

Man mere karṯe no sālāhi.

Sabẖe cẖẖad si▫āṇpā gur kī pairī pāhi. ||1|| rahā▫o.

In Essence: Oh my mind! Praise the Creator. Give up all your wisdom (cleverness), and fall at the feet of the Guru. (Means: humbly do what Guru says without any doubt by keeping your own intellectual aside and use his)||1||Pause||

Why Guru Ji is saying so? Read the answer below, on 17 SGGS

ਜਲੀਆ ਸਭਿ ਸਿਆਣਪਾ ਉਠੀ ਚਲਿਆ ਰੋਇ ॥

Jalī▫ā sabẖ si▫āṇpā uṯẖī cẖali▫ā ro▫e.

In Essence: All wisdom (cleverness) is burned away (gone, couldn’t do anything), and one departs crying. (In the end, these clever tricks don’t help; this is the warning of our Guru about personal wisdom/ cleverness in context of pursuing the Creator).

Guru Ji stresses on eliminating the “conceit” that becomes a wall between Akalpurakh and us. It is our conceit that never allows us to replace our thinking with our Guru – guidance. Once the conceit is gone, we enter into a new realm of spirituality. Third Nanak on 362 SGGS:

ਆਸਾ ਮਹਲਾ ੩ ॥ ਲਾਲੈ ਆਪਣੀ ਜਾਤਿ ਗਵਾਈ ॥

ਤਨੁ ਮਨੁ ਅਰਪੇ ਸਤਿਗੁਰ ਸਰਣਾਈ ॥

ਹਿਰਦੈ ਨਾਮੁ ਵਡੀ ਵਡਿਆਈ ॥

ਸਦਾ ਪ੍ਰੀਤਮੁ ਪ੍ਰਭੁ ਹੋਇ ਸਖਾਈ ॥੧॥

Āsā mėhlā 3. Lālai āpṇī jāṯ gavā▫ī.

Ŧan man arpe saṯgur sarṇā▫ī.

Hirḏai nām vadī vadi▫ā▫ī.

Saḏā parīṯam parabẖ ho▫e sakẖā▫ī. ||1||

In Essence: The servant of the Guru ends His own thinking (self) by surrendering completely to the True Guru. Such a Guru-servant keeps Eternal Beloved Prabh in the heart and considers keeping Him in the heart as the greatest honor. The beloved Akalpurakh is always helpful.

Why Guru Ji says, “Believe in Him and have fear of Him, then you can have comforts, and you can get rid of miseries (Jap Ji)? The reason is that believing in Him brings awareness of all the worlds. The mind climbs from one realm to another one [JapJi].

ਮੰਨੈ ਸੁਰਤਿ ਹੋਵੈ ਮਨਿ ਬੁਧਿ ॥

ਮੰਨੈ ਸਗਲ ਭਵਣ ਕੀ ਸੁਧਿ ॥

Mannai suraṯ hovai man buḏẖ.

Mannai sagal bẖavaṇ kī suḏẖ.

In Essence: Believing in Him shines the wisdom, and thus by believing in Him brings understanding of all spheres.

Our Guru explains the ways for us to unite us with Him. The only thing our Guru asks us to give him is “our surat/attention/awareness.” Those who give their Surat to the Guru, are sculptured again and they move on in different direction from the rest of the world. Eventually they reach to a different state of mind. Please read on:

ਤਿਥੈ ਘੜੀਐ ਸੁਰਤਿ ਮਤਿ ਮਨਿ ਬੁਧਿ ॥ [Jap Ji]

Ŧithai gẖaṛī▫ai suraṯ maṯ man buḏẖ.

In Essence: There the intuitive consciousness, intellect and understanding of the mind are shaped.

Believing in Him is bowing to Him:

ਤੁਧਨੋ ਨਿਵਣੁ ਮੰਨਣੁ ਤੇਰਾ ਨਾਉ ॥ ( SGGS 878)

Ŧuḏẖno nivaṇ manaṇ ṯerā nā▫o.

In Essence: To have faith in your Name is an obeisance to you.

Here the stress is given on “keeping faith in Him”. Without a strong faith in Him, merely reciting Creator’s name is not enough. If I just say “I believe in Him,” it is not enough either. Believing in HIM is “totally surrendering to Him, putting trust in Him, and becoming obedient to His ordinance.” Other than that, by simply saying “I believe in Him” or merely reciting His Name remains a self deception because we keep worrying about everything. We do not remember the trust we put in Him. We are naturally torn apart in duality.

ਜਪੁ ਤਪੁ ਸਭੁ ਕਿਛੁ ਮੰਨਿਐ ਅਵਰਿ ਕਾਰਾ ਸਭਿ ਬਾਦਿ ॥

Jap ṯap sabẖ kicẖẖ mani▫ai avar kārā sabẖ bāḏ.

In Essence: All like meditation and austerity are in believing [truly] in Akalpurakh, and other acts are useless.

Once one builds high gravity of trust in Him, one’s behavior toward everything changes. Then, one’s mind becomes sincere in His devotion; the heart is filled with His memory. This is the way that leads to “Turiawastha”.

ਨਾਨਕ ਮੰਨਿਆ ਮੰਨੀਐ ਬੁਝੀਐ ਗੁਰ ਪਰਸਾਦਿ ॥੨॥ (SGGS 954)

Nānak mani▫ā mannī▫ai bujẖī▫ai gur parsāḏ. ||2||

In Essence: Nanak says who believes in Him is accepted, and He is known with the blessings of a Guru.

Guru Ji verifies that what he says is not a merely a talk but an experience, on 221 SGGS

ਕਥਉ ਨ ਕਥਨੀ ਹੁਕਮੁ ਪਛਾਨਾ ॥

ਨਾਨਕ ਗੁਰਮਤਿ ਸਹਜਿ ਸਮਾਨਾ ॥੮॥੧॥

Katha▫o na kathnī hukam pacẖẖānā.

Nānak gurmaṯ sahj samānā. ||8||1||

In Essence: “I don’t just merely talk”, Nanak says, “through the Guru -guidance I have understood His Ordinance, and I am intuitively settled in stability”. (As per his own words, Guru Nanak Dev Ji’s Guru is the Creator who guides Him; this reference is given in Sidhgosht)

Part Two

We read Gurbani, discuss it and try to understand it, but still we are not able to understand His Ordinance. We tell stories about healing through Gurbani, but why are we empty-handed in context of His Naam? Here is the answer on 221 Gauri Guareri Mehla 1

ਚਤੁਰਾਈ ਨਹ ਚੀਨਿਆ ਜਾਇ ॥

ਬਿਨੁ ਮਾਰੇ ਕਿਉ ਕੀਮਤਿ ਪਾਇ ॥੧॥ ਰਹਾਉ ॥

Cẖaṯurā▫ī nah cẖīni▫ā jā▫e.

Bin māre ki▫o kīmaṯ pā▫e. ||1|| rahā▫o.

In Essence: Akalpurakh is not known through cleverness of the mind. Without conquering the mind, His worth is not realized. [Pause]

It is not our wisdom that helps us to be successful in Akalpurakh – path but our honest surrendering to our Guru and Akalpurakh.

While following our Guru, we need to think as our Guru does; we need to believe only what our Guru says and ignore all others who once fascinated us and influenced our thoughts. As our unshakable trust in our Guru and the Creator is built, we proceed toward a state of mind where His ordinance appears right; in there, we feel nothing but Him. This state of mind is also expressed as “Turiawastha” “Dasam Duar” and “a State of liberation”.

On 333 SGGS Kabir ji defines Sehaj awastha:

ਗਉੜੀ ॥

ਤਹ ਪਾਵਸ ਸਿੰਧੁ ਧੂਪ ਨਹੀ ਛਹੀਆ ਤਹ ਉਤਪਤਿ ਪਰਲਉ ਨਾਹੀ ॥

ਜੀਵਨ ਮਿਰਤੁ ਨ ਦੁਖੁ ਸੁਖੁ ਬਿਆਪੈ ਸੁੰਨ ਸਮਾਧਿ ਦੋਊ ਤਹ ਨਾਹੀ ॥੧॥
Ga▫oṛī.

Ŧah pāvas sinḏẖ ḏẖūp nahī cẖẖahī▫ā ṯah uṯpaṯ parla▫o nāhī.

Jīvan miraṯ na ḏukẖ sukẖ bi▫āpai sunn samāḏẖ ḏo▫ū ṯah nāhī. ||1||

In Essence: In that state of mind, there is no acknowledgment of rainy season, sea, sun-shine, shade, creation or destruction, life or death, pain or comforts and duality; it is a sheer meditation [state of void].

In above Vaakas, all words are used in metaphoric expressions. The mind being imbued with the Creator, stops acknowledging the existence of hope, desires and so on. Everything in His Show remains active but the mind in higher state, expressed above, gets free from its influences. It is a supreme experience for the mind. It is an amazing state of mind! It is also called “Dasm Duar” through which He is envisioned. It is explained many times in Gurbani to inspire others to get in it. To reach to such a kind of state of mind is not that simple; it needs hard work. Once it is obtained, it becomes a part of the continuous experience of the mind. Never forget that to obtain that, Prabh’s grace is mandatory.

ਸਹਜ ਕੀ ਅਕਥ ਕਥਾ ਹੈ ਨਿਰਾਰੀ ॥

ਤੁਲਿ ਨਹੀ ਚਢੈ ਜਾਇ ਨ ਮੁਕਾਤੀ ਹਲੁਕੀ ਲਗੈ ਨ ਭਾਰੀ ॥੧॥ ਰਹਾਉ ॥

Sahj kī akath kathā hai nirārī.

Ŧul nahī cẖadẖai jā▫e na mukāṯī halukī lagai na bẖārī. ||1|| rahā▫o.

In Essence: The description of “Sehaj (a special state of mind expressed above)” is inexpressible and unique. It cannot be measured nor can be exhausted. The feelings in that state of mind, are neither light nor heavy (they are in complete balance) Pause.

In Sri Raag on 68 SGGS Third Nanak devotes a whole Ashtpadee on “sehaj”. We have tried to explain it but still it is not perfectly expressed because it cannot be explained in words; only after experiencing it, one can know how unique it is.
How this kind of sublime state of mind is obtained? On 430SGGS:

ਪੰਚ ਮਨਾਏ ਪੰਚ ਰੁਸਾਏ ॥

ਪੰਚ ਵਸਾਏ ਪੰਚ ਗਵਾਏ ॥੧॥

Pancẖ manā▫e pancẖ rusā▫e.

Pancẖ vasā▫e pancẖ gavā▫e. ||1||

In Essence: I have propitiated with five virtues (truth, contentment, kindness, righteousness and tolerance) and turn away from five negative forces (lust, anger, greed, deep attachment and conceit). Thus, I have obtained the five ones and got rid of other five ones.

This is the task Guru Ji expects from us to accomplish: the goal of obtaining the high state of mind.

ਇਨ੍ਹ੍ਹ ਬਿਧਿ ਨਗਰੁ ਵੁਠਾ ਮੇਰੇ ਭਾਈ ॥

ਦੁਰਤੁ ਗਇਆ ਗੁਰਿ ਗਿਆਨੁ ਦ੍ਰਿੜਾਈ ॥੧॥ ਰਹਾਉ ॥

Inĥ biḏẖ nagar vuṯẖā mere bẖā▫ī.

Ḏuraṯ ga▫i▫ā gur gi▫ān ḏariṛā▫ī. ||1|| rahā▫o.

In Essence: This is the way my body-village is settled stably (in peace), and with the Guru’s divine knowledge (guidance), my sinful tendencies have gone. [Pause]
Guru Ji advises us to abandon that kind of behavior that fits well in these games, on 1255 SGGS in Milar Mehla-1

ਮਹਲਾ ੧ ਮਲਾਰ ॥

ਪਰ ਦਾਰਾ ਪਰ ਧਨੁ ਪਰ ਲੋਭਾ ਹਉਮੈ ਬਿਖੈ ਬਿਕਾਰ ॥

ਦੁਸਟ ਭਾਉ ਤਜਿ ਨਿੰਦ ਪਰਾਈ ਕਾਮੁ ਕ੍ਰੋਧੁ ਚੰਡਾਰ ॥੧॥

Mėhlā 1 malār.

Par ḏārā par ḏẖan par lobẖā ha▫umai bikẖai bikār.

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

In Essence: (to be worthy of Almighty) The person who who lives according to the Guru – guidance, gives up bad intentions as getting attractive to others wives, wealth, avarice, self-conceit, bad inclinations(vice), slandering of others, lust and anger.

To experience Akalpurakh, falling in love with Him is necessary, and it is done through the Guru – guidance; now please read Guru Shabada and contemplate on its depth; it is on 685 SGGS:

ਗੁਰੁ ਸਾਗਰੁ ਰਤਨੀ ਭਰਪੂਰੇ ॥

ਅੰਮ੍ਰਿਤੁ ਸੰਤ ਚੁਗਹਿ ਨਹੀ ਦੂਰੇ ॥

ਹਰਿ ਰਸੁ ਚੋਗ ਚੁਗਹਿ ਪ੍ਰਭ ਭਾਵੈ ॥

ਸਰਵਰ ਮਹਿ ਹੰਸੁ ਪ੍ਰਾਨਪਤਿ ਪਾਵੈ ॥੧॥

Gur sāgar raṯnī bẖarpūre.

Amriṯ sanṯ cẖugėh nahī ḏūre.

Har ras cẖog cẖugėh parabẖ bẖāvai.

Sarvar mėh hans parānpaṯ pāvai. ||1||

In Essence: Guru is like an ocean filled with jewels (Of teachings). Saints take ambrosial – jewels from the Guru and never go away from him. They take God’s elixir and God likes them. Swan like Gurmukh stay in Guru – ocean and thus obtain God, the support of their souls.

Above, Guru Ji stresses on a need of a Guru who is full of virtues to give away. The true Guru followers attain those virtues from him by staying concentrated on his teachings, and they settle in peace. Please read on:

ਕਿਆ ਬਗੁ ਬਪੁੜਾ ਛਪੜੀ ਨਾਇ ॥

ਕੀਚੜਿ ਡੂਬੈ ਮੈਲੁ ਨ ਜਾਇ ॥੧॥ ਰਹਾਉ ॥

Ki▫ā bag bapuṛā cẖẖapṛī nā▫e.

Kīcẖaṛ dūbai mail na jā▫e. ||1|| rahā▫o.

In Essence: If crane, the poor thing, bathes in the puddle, it will be useless because it will sink in the mire and such bathing does not remove the filth (actually it gets filthier with such bathing). [Pause]

With a metaphor of the crane, Guru Ji points out at hypocritical ablutions. Such acts do not bring purity to the soul. Sikhs are asked to become like Swan (with virtues) to pick jewels of the Guru teachings.

ਰਖਿ ਰਖਿ ਚਰਨ ਧਰੇ ਵੀਚਾਰੀ ॥

ਦੁਬਿਧਾ ਛੋਡਿ ਭਏ ਨਿਰੰਕਾਰੀ ॥

ਮੁਕਤਿ ਪਦਾਰਥੁ ਹਰਿ ਰਸ ਚਾਖੇ ॥

ਆਵਣ ਜਾਣ ਰਹੇ ਗੁਰਿ ਰਾਖੇ ॥੨॥

Rakẖ rakẖ cẖaran ḏẖare vīcẖārī.

Ḏubiḏẖā cẖẖod bẖa▫e nirankārī.

Mukaṯ paḏārath har ras cẖākẖe.

Āvaṇ jāṇ rahe gur rākẖe. ||2||

In Essence: (When one follows one’s Guru, one remains aware of Maya influences). Who forsakes the duality to become worshiper of one Formless Creator, takes every step carefully. Such a person enjoys the Creator’s elixir and obtains that thing that procures salvation. Thus, through the Guru’s protection, coming and going is stopped.

Guru Ji continues elaborating the idea he introduced in the previous Vaakas. Gurmukh, unlike those who are in duality, get rid of duality and become worshipers of the only one formless Creator, and through the Guru, they enjoys His Name. In the following Guru Ji states that the true Gursikh involves in the Guru guidance in such a way that nothing but the Guru – teachings guide him (all outer influences disappear while following the Guru).

ਸਰਵਰ ਹੰਸਾ ਛੋਡਿ ਨ ਜਾਇ ॥

ਪ੍ਰੇਮ ਭਗਤਿ ਕਰਿ ਸਹਜਿ ਸਮਾਇ ॥

ਸਰਵਰ ਮਹਿ ਹੰਸੁ ਹੰਸ ਮਹਿ ਸਾਗਰੁ ॥

ਅਕਥ ਕਥਾ ਗੁਰ ਬਚਨੀ ਆਦਰੁ ॥੩॥

Sarvar hansā cẖẖod na jā▫e.

Parem bẖagaṯ kar sahj samā▫e.

Sarvar mėh hans hans mėh sāgar.

Akath kathā gur bacẖnī āḏar. ||3||

In Essence: Swan doesn’t leave the ocean; same way, Gursikh doesn’t leave the ocean of the Guru teachings. Through devotion of Akalpurakh, he or she settles in equipoise. In that state, he or she remains fixed on the Guru, and by doing so, the ocean of the Guru – teachings is manifested in him or her. This state of mind is beyond expression; thus, through the Guru, the Gursikh gets honor.

In the next Vaakas, Guru Ji keeps describing the state of mind where one totally gets involved through the Guru – teachings:

ਸੁੰਨ ਮੰਡਲ ਇਕੁ ਜੋਗੀ ਬੈਸੇ ॥

ਨਾਰਿ ਨ ਪੁਰਖੁ ਕਹਹੁ ਕੋਊ ਕੈਸੇ ॥

ਤ੍ਰਿਭਵਣ ਜੋਤਿ ਰਹੇ ਲਿਵ ਲਾਈ ॥

ਸੁਰਿ ਨਰ ਨਾਥ ਸਚੇ ਸਰਣਾਈ ॥੪॥

Sunn mandal ik jogī baise.

Nār na purakẖ kahhu ko▫ū kaise.

Ŧaribẖavaṇ joṯ rahe liv lā▫ī.

Sur nar nāth sacẖe sarṇā▫ī. ||4||

In Essence: If a seeker, being detached, sits in a state of void by being attached completely to the Creator, he or she cannot feel any difference between a man and a woman (the gender – recognition doesn’t exist in that kind of state of mind); how one can even express that (that means the experience where acknowledgment of gender disappears)? Such a person remains fixed on the Creator whose light is present in the three worlds, and whose refuge, all Devtas, men, and masters seek.

(Some people interprets “Yogi’ as God; however, when we read the next Vaakas, that interpretation doesn’t fit well in the idea being expressed. If Yogi is used for a seeker as a detached person, next Vaaka becomes clear. Fridkoti Teekakar and Dr Sahib Singh follow the idea; therefore I agree with them)

Above is the description of that state of mind where only His existence is felt. Continuity of the same thought is further elaborated:

ਆਨੰਦ ਮੂਲੁ ਅਨਾਥ ਅਧਾਰੀ ॥

ਗੁਰਮੁਖਿ ਭਗਤਿ ਸਹਜਿ ਬੀਚਾਰੀ ॥

ਭਗਤਿ ਵਛਲ ਭੈ ਕਾਟਣਹਾਰੇ ॥

ਹਉਮੈ ਮਾਰਿ ਮਿਲੇ ਪਗੁ ਧਾਰੇ ॥੫॥

Ānanḏ mūl anāth aḏẖārī.

Gurmukẖ bẖagaṯ sahj bīcẖārī.

Bẖagaṯ vacẖẖal bẖai kātaṇhāre.

Ha▫umai mār mile pag ḏẖāre. ||5||

In Essence: Gurmukh remains engaged in the devotion of the Creator who is the source of bliss and support of the helpless beings. He through devotion remains meditated on His virtues (remain in a state of equipoise). Akalpurakh loves the devotion of His devotees and is capable of destroying all their fears. Thus, by effacing self – conceit and walking on His path, Gurmukh meets the Creator.

In the following, the plight of those people is expressed who remain in duality and doubts:

ਅਨਿਕ ਜਤਨ ਕਰਿ ਕਾਲੁ ਸੰਤਾਏ ॥

ਮਰਣੁ ਲਿਖਾਇ ਮੰਡਲ ਮਹਿ ਆਏ ॥

ਜਨਮੁ ਪਦਾਰਥੁ ਦੁਬਿਧਾ ਖੋਵੈ ॥

ਆਪੁ ਨ ਚੀਨਸਿ ਭ੍ਰਮਿ ਭ੍ਰਮਿ ਰੋਵੈ ॥੬॥

Anik jaṯan kar kāl sanṯā▫e.

Maraṇ likẖā▫e mandal mėh ā▫e.

Janam paḏārath ḏubiḏẖā kẖovai.

Āp na cẖīnas bẖaram bẖaram rovai. ||6||

In Essence: Many ways, the fear of death tortures the mortals. (They don’t realize) Destined to die, they come to this world. Being in duality, they lose invaluable life. They do not know themselves (their purpose of coming to this world); therefore, in doubts they cry.

ਕਹਤਉ ਪੜਤਉ ਸੁਣਤਉ ਏਕ ॥

ਧੀਰਜ ਧਰਮੁ ਧਰਣੀਧਰ ਟੇਕ ॥

ਜਤੁ ਸਤੁ ਸੰਜਮੁ ਰਿਦੈ ਸਮਾਏ ॥

ਚਉਥੇ ਪਦ ਕਉ ਜੇ ਮਨੁ ਪਤੀਆਏ ॥੭॥

Kahṯa▫o paṛ▫ṯa▫o suṇṯa▫o ek.

Ḏẖīraj ḏẖaram ḏẖarṇīḏẖar tek.

Jaṯ saṯ sanjam riḏai samā▫e.

Cẖa▫uthe paḏ ka▫o je man paṯī▫ā▫e. ||7||

In Essence: A person who utters, reads and hears the praise of the One Creator, and takes refuge in Him who is the Supporter of the earth, becomes serious and realizes his or her duty. Chastity, purity and self restraint become part of his or her heart. Thus, when a person involves his or her mind with Him, he or she reaches to the fourth state (Where only He is felt and seen, and acknowledgement of gender is disappeared as described above in Vaakas#4).

ਸਾਚੇ ਨਿਰਮਲ ਮੈਲੁ ਨ ਲਾਗੈ ॥

ਗੁਰ ਕੈ ਸਬਦਿ ਭਰਮ ਭਉ ਭਾਗੈ ॥

ਸੂਰਤਿ ਮੂਰਤਿ ਆਦਿ ਅਨੂਪੁ ॥

ਨਾਨਕੁ ਜਾਚੈ ਸਾਚੁ ਸਰੂਪੁ ॥੮॥੧॥

Sācẖe nirmal mail na lāgai.

Gur kai sabaḏ bẖaram bẖa▫o bẖāgai.

Sūraṯ mūraṯ āḏ anūp.

Nānak jācẖai sācẖ sarūp. ||8||1||

In Essence: Through Guru Shabda, all doubts and fears disappear; getting pure through the Eternal Naam, filth of vice doesn’t touch. Nanak begs from the Creator who is incomparably beautiful, and who is eternal.

Through the Shabada quoted above, Guru Nanak Dev prepares an instructional map for his followers to take them to a peak where the mind becomes one with the Satt, the Creator. Every word of Guru Ji is important and should be put in practice. With Guru Ji’s blessings, it is possible to have Akalpurakh’s grace to reach to that peak of Sikhi where a Sikh becomes one with his or her origin –the Creator. It is not the debates on various approach toward the Creator or on other spiritual concepts, or display of robes that can help us but the determination of the seeker to follow the Guru flawlessly and progress on the Guru – path by eradicating duality and doubts. Sometimes, open mind with a little inclination towards the Creator becomes able to leap high in a no time provided only the Guru – guidance is used as a guiding light. If we let the doubts created by mundane thoughts guide us, we will be planning our own failure.

May Akalpurakh bless all of you and me in our following our Guru!

G Singh

We are from Him| Gursoch

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

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

To remain close to the Creator

There is None Other than The Creator

ANAND SAHIB: An Ultimate Bliss – Part 2

The Ultimate Bliss: Anand Sahib

The Cultural Quagmire And Gurbani

Looking For A Saint

The Peak Of Sikhi

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