There is None Other than The Creator

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

ਆਸਾ ਮਹਲਾ 4 ॥

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

Āsā mėhlā 4.

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

Raag Asa, the bani of fourth Nanak.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Wishes!

G Singh

www.gursoch.com

Surrendering the Self | Bhagat Kabir Ji on Realizing Akalpurakh | Gursoch.com

 In realizing the Creator, money is useless but one’s devotion, in which one surrenders one’s self completely, helps one in realizing Him. Here is Bhagat Kabir’s shabda on SGGS 327, through which he shares his experience:

ਗਉੜੀ ਕਬੀਰ ਜੀ ਤਿਪਦੇ ॥

ਕੰਚਨ ਸਿਉ ਪਾਈਐ ਨਹੀ ਤੋਲਿ ॥ ਮਨੁ ਦੇ ਰਾਮੁ ਲੀਆ ਹੈ ਮੋਲਿ ॥1॥

Ga-oṛī Kabīr jī ṯipḏe.

Kancẖan si-o pā-ī-ai nahī ṯol. Man ḏe rām lī-ā hai mol. ||1||

Raag Gaurhi, the bani of Bhagat Kabir, Tipade.

In essence: Akalpurakh is not found through offering gold equal to one’s weight; He is obtained through one’s total surrender to Him. 

It is said about those who spend a lot of money or gold to impress the Creator to get His favor.

ਅਬ ਮੋਹਿ ਰਾਮੁ ਅਪੁਨਾ ਕਰਿ ਜਾਨਿਆ ॥

ਸਹਜ ਸੁਭਾਇ ਮੇਰਾ ਮਨੁ ਮਾਨਿਆ ॥1॥ ਰਹਾਉ ॥

Ab mohi rām apunā kar jāni-ā.

Sahj subẖā-e merā man māni-ā. ||1|| Rahā-o.

Now I have recognized my Ekankar and my mind is intuitively pleased with Him. Pause.

ਬ੍ਰਹਮੈ ਕਥਿ ਕਥਿ ਅੰਤੁ ਨ ਪਾਇਆ ॥ ਰਾਮ ਭਗਤਿ ਬੈਠੇ ਘਰਿ ਆਇਆ ॥2॥

Barahmai kath kath anṯ na pā-i-ā. Rām bẖagaṯ baiṯẖe gẖar ā-i-ā. ||2||

Brahma couldn’t know Akalpurakh even by continuously expressing about Him; however, His devotees find Him within.

Now the question is how? Here is the answer:

ਕਹੁ ਕਬੀਰ ਚੰਚਲ ਮਤਿ ਤਿਆਗੀ ॥ ਕੇਵਲ ਰਾਮ ਭਗਤਿ ਨਿਜ ਭਾਗੀ ॥3॥1॥19॥

Kaho Kabīr cẖancẖal maṯ ṯi-āgī. Keval rām bẖagaṯ nij bẖāgī. ||3||1||19||

Kabir says that he has gotten rid of his wavering nature and now he has Prabh’s devotion in his mind.

In other words, when one focuses one’s mind on the Creator, one finds His light within and the mind’s existence becomes secondary.

Wishes

G Singh

www.gursoch.com

 

Remember The Old Age And The Death As Well

On SGGS 92, Bhagat Tirlochan says that the mortals have so much engrossed in Maya that they have forgotten that they have to face the old age and the death as well. Let us ponder over this shabda:

ਸਿਰੀਰਾਗੁ ਤ੍ਰਿਲੋਚਨ ਕਾ ॥

ਮਾਇਆ ਮੋਹੁ ਮਨਿ ਆਗਲੜਾ ਪ੍ਰਾਣੀ ਜਰਾ ਮਰਣੁ ਭਉ ਵਿਸਰਿ ਗਇਆ ॥

ਕੁਟੰਬੁ ਦੇਖਿ ਬਿਗਸਹਿ ਕਮਲਾ ਜਿਉ ਪਰ ਘਰਿ ਜੋਹਹਿ ਕਪਟ ਨਰਾ ॥1॥

Sirīrāg Ŧrilocẖan kā.

Mā-i-ā moh man āglaṛā parāṇī jarā maraṇ bẖa-o visar ga-i-ā.

Kutamb ḏekẖ bigsahi kamlā ji-o par gẖar johėh kapat narā. ||1||

Raag Sree Raag, the bani of Tirlochan.

In essence: Oh man! You are too much drenched into the Maya love and you have forgotten the fear of old age and death. Oh, wicked man! Seeing your family, you blossom like a lotus and look with bad intentions at other’s homes.

ਦੂੜਾ ਆਇਓਹਿ ਜਮਹਿ ਤਣਾ ॥ ਤਿਨ ਆਗਲੜੈ ਮੈ ਰਹਣੁ ਨ ਜਾਇ ॥

ਕੋਈ ਕੋਈ ਸਾਜਣੁ ਆਇ ਕਹੈ ॥ ਮਿਲੁ ਮੇਰੇ ਬੀਠੁਲਾ ਲੈ ਬਾਹੜੀ ਵਲਾਇ ॥

ਮਿਲੁ ਮੇਰੇ ਰਮਈਆ ਮੈ ਲੇਹਿ ਛਡਾਇ ॥1॥ ਰਹਾਉ ॥

   Ḏūṛā ā-i-ohi jamėh ṯaṇā. Ŧin āglaṛai mai rahaṇ na jā-e.

Ko-ī ko-ī sājaṇ ā-e kahai. Mil mere bīṯẖulā lai bāhṛī valā-e.

Mil mere rama-ī-ā mai lehi cẖẖadā-e. ||1|| Rahā-o.

The death is coming with speed and I will not be able to stay here; a rare friend comes to say, “Oh my Akalpurakh! Embrace me; meet me and rescue me”. Pause.

ਅਨਿਕ ਅਨਿਕ ਭੋਗ ਰਾਜ ਬਿਸਰੇ ਪ੍ਰਾਣੀ ਸੰਸਾਰ ਸਾਗਰ ਪੈ ਅਮਰੁ ਭਇਆ ॥

ਮਾਇਆ ਮੂਠਾ ਚੇਤਸਿ ਨਾਹੀ ਜਨਮੁ ਗਵਾਇਓ ਆਲਸੀਆ ॥2॥

Anik anik bẖog rāj bisre parāṇī sansār sāgar pai amar bẖa-i-ā.

Mā-i-ā mūṯẖā cẖeṯas nāhī janam gavā-i-o ālsī-ā. ||2||

Oh Mortal! Having control over others and diverse pleasures, you have forgotten Akalpurakh and you think that you are permanent in this world. Oh, lazy one! You, bewitched by Maya, don’t remember Akalpurakh’s name; you have wasted your life.

ਬਿਖਮ ਘੋਰ ਪੰਥਿ ਚਾਲਣਾ ਪ੍ਰਾਣੀ ਰਵਿ ਸਸਿ ਤਹ ਨ ਪ੍ਰਵੇਸੰ ॥

ਮਾਇਆ ਮੋਹੁ ਤਬ ਬਿਸਰਿ ਗਇਆ ਜਾਂ ਤਜੀਅਲੇ ਸੰਸਾਰੰ ॥3॥

Bikẖam gẖor panth cẖālṇā parāṇī rav sas ṯah na parvesaʼn.

Mā-i-ā moh ṯab bisar ga-i-ā jāʼn ṯajī-ale saʼnsāraʼn. ||3||

Oh Mortal! The path you tread on is very dark, because on it, there is no sun and moon. There is no chance of having the divine knowledge that can stop you from this path. When you leave this world, you will forget the love of Maya.

 Bhagat Tirlochan says: why shouldn’t we get rid of the Maya attachment now when we have the time to remember Akalpurakh?

ਆਜੁ ਮੇਰੈ ਮਨਿ ਪ੍ਰਗਟੁ ਭਇਆ ਹੈ ਪੇਖੀਅਲੇ ਧਰਮਰਾਓ ॥

ਤਹ ਕਰ ਦਲ ਕਰਨਿ ਮਹਾਬਲੀ ਤਿਨ ਆਗਲੜੈ ਮੈ ਰਹਣੁ ਨ ਜਾਇ ॥4॥

Āj merai man pargat bẖa-i-ā hai pekẖī-ale ḏẖaramrā-o.

Ŧah kar ḏal karan mahābalī ṯin āglaṛai mai rahaṇ na jā-e. ||4||

Today, it has become clear in my mind that I have to see the righteous judge and the powerful carriers of death, who crush the lives with force. How can I stand up there?

ਜੇ ਕੋ ਮੂੰ ਉਪਦੇਸੁ ਕਰਤੁ ਹੈ ਤਾ ਵਣਿ ਤ੍ਰਿਣਿ ਰਤੜਾ ਨਾਰਾਇਣਾ ॥

ਐ ਜੀ ਤੂੰ ਆਪੇ ਸਭ ਕਿਛੁ ਜਾਣਦਾ ਬਦਤਿ ਤ੍ਰਿਲੋਚਨੁ ਰਾਮਈਆ ॥5॥2॥

Je ko mūʼn upḏes karaṯ hai ṯā vaṇ ṯariṇ raṯ-ṛā nārā-iṇā.

Ai jī ṯūʼn āpe sabẖ kicẖẖ jāṇḏā baḏaṯ Ŧrilocẖan rām-ī-ā. ||5||2||

Trilochan supplicates: Oh Akalpurakh! When someone instructs me that you are all pervading, I see you everywhere. You know everything.

Bhagat Tirlochan awakens the mortals from the Maya-slumber to focus on the Creator and love Him.

Wishes

G. Singh

www.gursoch.com

The Creator and Us

Bhagat Ravi Das puts a few questions and answers those with his logic and understanding of the Creator  on 93, SGGS. Let us ponder over this very shabda:

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

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

Raag Sree Raag, the bani of Bhagat Ravidas.

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

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

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

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

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

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

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

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

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

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

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

Wishes

G. Singh 

www.gursoch.com

 

Not in the hard ways.

 As we learn, we know that to realize the Creator, in India, many ways were adopted by spiritual minded people, which led them to go astray without a guide who actually realized Him. On SGGS, 324, Bhagat Kabir guides such people by negating the importance of their paths. Here it is:

ਗਉੜੀ ਕਬੀਰ ਜੀ ॥

ਨਗਨ ਫਿਰਤ ਜੌ ਪਾਈਐ ਜੋਗੁ ॥ ਬਨ ਕਾ ਮਿਰਗੁ ਮੁਕਤਿ ਸਭੁ ਹੋਗੁ ॥1॥

 Ga-oṛī Kabīr jī.

Nagan firaṯ jou pā-ī-ai jog. Ban kā mirag mukaṯ sabẖ hog. ||1||

Raag Gaurhi, the bani of Bhagat Kabir.

In essence: If by roaming naked one can unite with Ekankar, the deer of forest will be emancipated.

ਕਿਆ ਨਾਗੇ ਕਿਆ ਬਾਧੇ ਚਾਮ ॥ ਜਬ ਨਹੀ ਚੀਨਸਿ ਆਤਮ ਰਾਮ ॥1॥ ਰਹਾਉ ॥  

Ki-ā nāge ki-ā bāḏẖe cẖām. Jab nahī cẖīnas āṯam rām. ||1|| Rahā-o.

What can be obtained by living naked or wearing animal-skin if Ekankar is not realized? Pause.

ਮੂਡ ਮੁੰਡਾਏ ਜੌ ਸਿਧਿ ਪਾਈ ॥ ਮੁਕਤੀ ਭੇਡ ਨ ਗਈਆ ਕਾਈ ॥2॥

Mūd mundā-e jou siḏẖ pā-ī. Mukṯī bẖed na ga-ī-ā kā-ī. ||2||

If by shaving one’s head, a spiritual perfection is obtained then why not any sheep has salvation?

ਬਿੰਦੁ ਰਾਖਿ ਜੌ ਤਰੀਐ ਭਾਈ ॥ ਖੁਸਰੈ ਕਿਉ ਨ ਪਰਮ ਗਤਿ ਪਾਈ ॥3॥  

Binḏ rākẖ jou ṯarī-ai bẖā-ī. Kẖusrai ki-o na param gaṯ pā-ī. ||3||

If by becoming celibate one gets saved, why should not a eunuch get liberation?

ਕਹੁ ਕਬੀਰ ਸੁਨਹੁ ਨਰ ਭਾਈ ॥ ਰਾਮ ਨਾਮ ਬਿਨੁ ਕਿਨਿ ਗਤਿ ਪਾਈ ॥4॥4॥  

Kaho Kabīr sunhu nar bẖā-ī. Rām nām bin kin gaṯ pā-ī. ||4||4||(324)

Kabir says, “Oh Brothers! Without Akalpurakh’s name, whoever obtained salvation?”

Thus, Bhagat Kabir counsels the Creator-seekers to get imbued with His name means to live in His love. How to live in His love is taught by a Guru who has realized Him.

Wishes

G Singh  

 

 

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Love Of Life Time In Sikhi

Guru Nanak directly talks about the love of his life time for the Creator while expressing the preparation of the heart and body to fall in love with Him to live in His love and he advises his followers to be ready for the consequences of it. By simply reading it, picture of threats to be faced on this love -journey becomes clear, and Guru gives warning about those threats that could be inevitable in living in His love because this love for Him doesn’t have any place for submissiveness to any other contrary thought, obviously living in His love is not that simple as it appears; in His love, the ultimate freedom of the mind takes birth and conflicts storm in because of fearless behavior of His lover. Let’s read Guru Nanak’s own words to understand the depth of falling in love: It is on 1412 SGGS, Mehla 1

ਜਉ ਤਉ ਪ੍ਰੇਮ ਖੇਲਣ ਕਾ ਚਾਉ ॥ ਸਿਰੁ ਧਰਿ ਤਲੀ ਗਲੀ ਮੇਰੀ ਆਉ ॥

ਇਤੁ ਮਾਰਗਿ ਪੈਰੁ ਧਰੀਜੈ ॥ ਸਿਰੁ ਦੀਜੈ ਕਾਣਿ ਨ ਕੀਜੈ ॥੨੦॥ 

Ja▫o ṯa▫o parem kẖelaṇ kā cẖā▫o. Sir ḏẖar ṯalī galī merī ā▫o.

Iṯ mārag pair ḏẖarījai. Sir ḏījai kāṇ na kījai. ||20||

In Essence: If you yearn to play this game of love [falling in love with the Creator] come to this way with readiness to eliminate “head/self” Once you set a foot on this path, be ready to die for it without any hesitation.

         Path of loving the Creator is meant to live in His love, to do that, becoming detached from all dear and fine things for which the world boasts about, is necessary. If that path is chosen, no need to hesitate by thinking what people will say in this regard and no hesitation should be shown to deem everything as perishable but love of Akalpurakh. In His love when His Name Simran is done, it blooms the heart with bliss and helps the mind to drench in His love further deeper and deeper. Fruits of Naam Simran done by being in His love are amazing; who have that, can verify it.

         Here is a glimpse of people’s behavior towards those who truly fall in love with Him; we can imagine how people react towards this game of love, on 991 SGGS, Guru Nanak in Raag Maru

ਮਾਰੂ ਮਹਲਾ ੧ ॥ ਕੋਈ ਆਖੈ ਭੂਤਨਾ ਕੋ ਕਹੈ ਬੇਤਾਲਾ ॥

 ਕੋਈ ਆਖੈ ਆਦਮੀ ਨਾਨਕੁ ਵੇਚਾਰਾ ॥੧॥ 

Mārū mėhlā 1. Ko▫ī ākẖai bẖūṯnā ko kahai beṯālā.

Ko▫ī ākẖai āḏmī Nānak vecẖārā. ||1||

Raag Maru, Bani of First Nanak.

 In Essence: Some say Nanak is like a ghost and some say he is a spirit, some say he is a poor thing [worth pity]

         Some pass on their judgment of ignorance, some just react pitiful way; however, all fail to understand why one being in His love becomes different than the rest of the population.

         ਬੇਤਾਲਾ = ਜਿੰਨ। ਵੇਚਾਰਾ = ਆਜਿਜ਼, ਨਿਮਾਣਾ ਜੇਹਾ।੧।

         (ਦੁਨੀਆ ਦੇ ਲੋਕਾਂ ਨਾਲ ਡੂੰਘੀਆਂ ਸਾਂਝਾਂ ਨਾਹ ਪਾਣ ਕਰ ਕੇ) ਕੋਈ ਆਖਦਾ ਹੈ ਕਿ ਨਾਨਕ ਤਾਂ ਕੋਈ ਭੂਤ ਹੈ (ਕਿਉਂਕਿ ਇਹ ਬੰਦਿਆਂ ਤੋਂ ਤ੍ਰਹਿੰਦਾ ਹੈ) ਕੋਈ ਆਖਦਾ ਹੈ ਕਿ ਨਾਨਕ ਕੋਈ ਜਿੰਨ ਹੈ (ਜੋ ਬੰਦਿਆਂ ਤੋਂ ਪਰੇ ਪਰੇ ਜੂਹ-ਉਜਾੜ ਵਿਚ ਹੀ ਬਹੁਤਾ ਚਿਰ ਟਿਕਿਆ ਰਹਿੰਦਾ ਹੈ)। ਪਰ ਕੋਈ ਬੰਦਾ ਆਖਦਾ ਹੈ (ਨਹੀਂ) ਨਾਨਕ ਹੈ ਤਾਂ (ਸਾਡੇ ਵਰਗਾ) ਆਦਮੀ (ਹੀ) ਉਂਞ ਹੈ ਆਜਿਜ਼ ਜੇਹਾ।੧।

ਭਇਆ ਦਿਵਾਨਾ ਸਾਹ ਕਾ ਨਾਨਕੁ ਬਉਰਾਨਾ ॥

ਹਉ ਹਰਿ ਬਿਨੁ ਅਵਰੁ ਨ ਜਾਨਾ ॥੧॥ ਰਹਾਉ ॥ 

Bẖa▫i▫ā ḏivānā sāh kā Nānak ba▫urānā.

Ha▫o har bin avar na jānā. ||1|| rahā▫o.

In Essence: [Guru Nanak explains that they just don’t know intensity of this love-game, so they judge him as they see him in His love] Nanak has become crazy in the love of his Master and he doesn’t believe in any other than Akalpurakh

         ਭਇਆ = ਹਉ ਭਇਆ, ਮੈਂ ਹੋ ਗਿਆ ਹਾਂ। ਦਿਵਾਨਾ = ਮਸਤਾਨਾ, ਆਸ਼ਿਕ, ਪ੍ਰੇਮੀ। ਸਾਹ ਕਾ = ਸ਼ਾਹ-ਪ੍ਰਭੂ (ਦੇ ਨਾਮ) ਦਾ। ਬਉਰਾਨਾ = ਝੱਲਾ, ਕਮਲਾ। ਹਉ = ਮੈਂ। ਨ ਜਾਨਾ = ਮੈਂ ਨਹੀਂ ਜਾਣਦਾ, ਮੈਂ ਡੂੰਘੀ ਸਾਂਝ ਨਹੀਂ ਪਾਂਦਾ।੧।ਰਹਾਉ।

         ਮੈਂ ਸ਼ਾਹ-ਪ੍ਰਭੂ ਦੇ ਨਾਮ ਦਾ ਆਸ਼ਿਕ ਹੋ ਗਿਆ ਹਾਂ, ਮੈਂ ਪਰਮਾਤਮਾ ਤੋਂ ਬਿਨਾ ਕਿਸੇ ਹੋਰ ਨਾਲ ਡੂੰਘੀਆਂ ਸਾਂਝਾਂ ਨਹੀਂ ਪਾਂਦਾ, (ਇਸ ਵਾਸਤੇ ਦੁਨੀਆ ਆਖਦੀ ਹੈ ਕਿ) ਨਾਨਕ ਝੱਲਾ ਹੋ ਗਿਆ ਹੈ।੧।ਰਹਾਉ।

         In this Shabada Guru Nanak further defines this love but it is very much clear from the above Vaakas that when one falls truly in love with the Creator, he or she doesn’t get a normal behavior from the public, sometimes it angers other people as they don’t get agreeable behavior from the ones who fall in love with Him.

         Besides facing difficulty in living in His love, there are other dangers for example the society we live in, binds us to its beliefs and convictions regardless their failures in context of human freedom of living as per one’s choice of “thought”. It tries to melt the hearts of its members to follow it, if some choose otherwise, its retaliation is inevitable. The society or its governing body can punish those who refuse to submit. Guru prepares his followers for that. Saying no to prevailed beliefs loaded with its regime’s power, could be a physical disaster for that person who only believes in living in His love. Sikhi fortifies solid strength in Sikhs to be ready for that and to die for this faith of loving Him and fearing from none but Him.

         All who loved Akalpurakh and didn’t care what others in power said, endured enormous sufferings. Sikhi infuses enough strength in Sikhs to face that and to pass through it victoriously.

         If we look how His devotees express their love to Him, it is amazing to see their courage and determination. I am giving a Shabada of Bhagat Ravidas ji on 658 SGGS, the idea stated above is elaborated in beautiful way.

ਜਉ ਹਮ ਬਾਂਧੇ ਮੋਹ ਫਾਸ ਹਮ ਪ੍ਰੇਮ ਬਧਨਿ ਤੁਮ ਬਾਧੇ ॥

ਅਪਨੇ ਛੂਟਨ ਕੋ ਜਤਨੁ ਕਰਹੁ ਹਮ ਛੂਟੇ ਤੁਮ ਆਰਾਧੇ ॥੧॥ 

Ja▫o ham bāʼnḏẖe moh fās ham parem baḏẖan ṯum bāḏẖe.

 Apne cẖẖūtan ko jaṯan karahu ham cẖẖūte ṯum ārāḏẖe. ||1||

In Essence: [addressed to the Creator] As I was bound in worldly attachment, I have bound you with the bond of my love, I got free from worldly attachment by contemplating on you but how can you get out of my love?

         Please look at the determined love harbored in the heart for Akalpurakh! It is amazing. This kind of love we need for Him. Even small temptation taints our love for Him but imagine if our love for Him was like of Bhagat Ravidas Ji! In the following Vaakas Bhagat Ravidas stresses on his unshakable love which will keep binding Akalpurakh.

ਮਾਧਵੇ ਜਾਨਤ ਹਹੁ ਜੈਸੀ ਤੈਸੀ ॥

ਅਬ ਕਹਾ ਕਰਹੁਗੇ ਐਸੀ ॥੧॥ ਰਹਾਉ ॥ 

Māḏẖve jānaṯ hahu jaisī ṯaisī.

Ab kahā karhuge aisī. ||1|| rahā▫o.

In Essence: Oh Prabh! What kind of love I have for you, it is known to you. What will you do with such kind of love [In a question it is expressed that obviously HE will not ignore it]? Pause

         It is a direct talk with the Creator in which Bhagat Ravidas expresses that by being aware of his love for Him, Akalpurakh will not ignore his love; he further explains what kind of i that love for Prabh he harbors in his heart, please read on

ਮੀਨੁ ਪਕਰਿ ਫਾਂਕਿਓ ਅਰੁ ਕਾਟਿਓ ਰਾਂਧਿ ਕੀਓ ਬਹੁ ਬਾਨੀ ॥

 ਖੰਡ ਖੰਡ ਕਰਿ ਭੋਜਨੁ ਕੀਨੋ ਤਊ ਨ ਬਿਸਰਿਓ ਪਾਨੀ ॥੨॥ 

Mīn pakar fāʼnki▫o ar kāti▫o rāʼnḏẖ kī▫o baho bānī.

 Kẖand kẖand kar bẖojan kīno ṯa▫ū na bisri▫o pānī. ||2||

In Essence: [ high gravity of love for Akalpurakh is expressed with an example of the fish and its bond with the water] As fish is caught, cut and cooked in many ways; however, when it is eaten bit by bit, it doesn’t forget water because due to the eaten fish, the one who eats it, feels thirsty for more water.

         It is a way of fortifying one’s love for Akalpurakh, it is a way of expressing how deeply one gets attached to Him, and it is indeed very beautiful expression.

ਆਪਨ ਬਾਪੈ ਨਾਹੀ ਕਿਸੀ ਕੋ ਭਾਵਨ ਕੋ ਹਰਿ ਰਾਜਾ ॥

 ਮੋਹ ਪਟਲ ਸਭੁ ਜਗਤੁ ਬਿਆਪਿਓ ਭਗਤ ਨਹੀ ਸੰਤਾਪਾ ॥੩॥ 

Āpan bāpai nāhī kisī ko bẖāvan ko har rājā.

Moh patal sabẖ jagaṯ bi▫āpi▫o bẖagaṯ nahī sanṯāpā. ||3|| 

In Essence: [ Here Akalpurakh is addressed as “bonded in love” and doesn’t belong to certain people] Akalpurakh is not some one’s hereditary right, Prabh is bonded to love; as the world lacks that love, a curtain is cast over it but His devotees have no trouble like that. [Because they don’t have that curtain]

         Nobody personally owns Akalpurakh because He belongs to all and through only sincere love, He gets bonded. Who do not have that kind of love that can bond Akalpurakh are destined to suffer; however, His devotees remain free from sufferings as their hearts are filled with His love.

ਕਹਿ ਰਵਿਦਾਸ ਭਗਤਿ ਇਕ ਬਾਢੀ ਅਬ ਇਹ ਕਾ ਸਿਉ ਕਹੀਐ ॥

ਜਾ ਕਾਰਨਿ ਹਮ ਤੁਮ ਆਰਾਧੇ ਸੋ ਦੁਖੁ ਅਜਹੂ ਸਹੀਐ ॥੪॥੨॥ 

Kahi Raviḏās bẖagaṯ ik bādẖī ab ih kā si▫o kahī▫ai.

Jā kāran ham ṯum ārāḏẖe so ḏukẖ ajhū sahī▫ai. ||4||2||

In Essence: Ravidas says that he has strengthened His devotion, to whom should he tell? { it means it is not necessary to tell any one}. To avoid the pain [worldly] I have meditated on you, will I have to endure it even now [after being totally in your love]? [Through a question it is stated that there will be no such pain after having developed love for the creator]

         In Raag Dhanasri on 668 SGGS, Fourth Nanak expresses his love for Prabh, please imagine this love and compare with the love we claim to have for Him

ਹਰਿ ਬਿਨੁ ਰਹਿ ਨ ਸਕਉ ਇਕ ਰਾਤੀ ॥

ਜਿਉ ਬਿਨੁ ਅਮਲੈ ਅਮਲੀ ਮਰਿ ਜਾਈ ਹੈ ਤਿਉ ਹਰਿ ਬਿਨੁ ਹਮ ਮਰਿ ਜਾਤੀ ॥ ਰਹਾਉ ॥ 

Har bin rėh na saka▫o ik rāṯī.

Ji▫o bin amlai amlī mar jā▫ī hai ṯi▫o har bin ham mar jāṯī. Rahā▫o.

In Essence: I cannot live without Akalpurakh for a second. Just as an opium-addict dies without opium, I die without His Name. {Pause}

         It is the deep love that keeps the lover tied to the beloved Prabh. Guru Nanak in fact in the above quoted Vaakas reminds us about the intensity of this kind of love, and the need of readiness to do any sacrifice.

         ਰਹਿ ਨ ਸਕਉ = ਰਹਿ ਨ ਸਕਉਂ, ਮੈਂ ਰਹਿ ਨਹੀਂ ਸਕਦਾ। ਰਾਤੀ = ਰੱਤੀ ਭਰ ਸਮੇ ਲਈ ਭੀ। ਅਮਲੀ = ਨਸ਼ਈ, ਨਸ਼ੇ ਦਾ ਆਦੀ ਮਨੁੱਖ। ਮਰਿ ਜਾਈ ਹੈ = ਮਰਨ ਲੱਗਦਾ ਹੈ, ਤੜਫ਼ ਉੱਠਦਾ ਹੈ।ਰਹਾਉ।

         ਹੇ ਭਾਈ! ਪਰਮਾਤਮਾ ਦੇ ਨਾਮ ਤੋਂ ਬਿਨਾ ਮੈਂ ਰਤਾ ਭਰ ਸਮੇ ਲਈ ਭੀ ਰਹਿ ਨਹੀਂ ਸਕਦਾ। ਜਿਵੇਂ (ਅਫ਼ੀਮ ਆਦਿਕ) ਨਸ਼ੇ ਤੋਂ ਬਿਨਾ ਅਮਲੀ (ਨਸ਼ੇ ਦਾ ਆਦੀ) ਮਨੁੱਖ ਤੜਫ਼ ਉੱਠਦਾ ਹੈ, ਤਿਵੇਂ ਪਰਮਾਤਮਾ ਦੇ ਨਾਮ ਤੋਂ ਬਿਨਾ ਮੈਂ ਘਬਰਾ ਜਾਂਦਾ ਹਾਂ।ਰਹਾਉ।

         It is not simple game to play, it needs readiness to sacrifice everything but it has fruits that cure us from pains and miseries. Who go for this kind of sincere love for Akalpurakh, enjoy those fruits otherwise fearful people who are not ready to play this game of love of life time, suffer certainly. Sikhi inspires us to be part of this love of life time.

In Punjabi, interpretation is by Dr Sahib Singh Ji

G Singh

The Mirror Of Sikhi

Guru Nanak and his descendants and Bhagatas have done their best to pass on the Divine message to their followers; however, having a divided attention, often they (the followers) miss what their Guru wants from them. Most of the time is wasted in debating on the words Gurus and Bhagatas used to convey their divine knowledge to their followers instead of understanding their contexts. Loaded with academic degrees and well known acceptance of the society, many of the scholars are deeply influenced by their own brought up- thinking and try to distort Gurbani. Due to inevitable lashing, some just keep quiet to keep their comforts they enjoy right now, If a few persons have tried to decipher Guru Message, they have faced attacks supported by group mentality that further damage expression of Guru Message. Gurus were very much aware of such kind of situations, so they, through Gurbani, advise their followers not to indulge in debate and never to be afraid of saying the truth. If different kinds of fears control Guru followers, they are not Guru followers in real sense. Gurus have not promoted “save-your –life at any cost or keep your chair at any cost” diplomacy, contrary to that, they have stressed on fearless life to be lived in His love with a complete faith in the Creator. They preferred taking on any calamity to give in to any one in fear, that alone tells the story of their love for Creator and the divine knowledge about Him they imparted; they recorded it so that we as their followers, can practice it. Enlightened ones’ approach towards the world has been very humble, they simply tried to explain what they experienced, if some people kept questioning without trying to understand what was being said, they, instead of wasting time on such people, moved on without hard feelings. Their belief in His Ordinance was immense as expressed in their Bani. They practiced this belief about His Ordinance and accepted the fact that those people, who were not following their teachings, were also very much obeying His Ordinance. Its verification is on 441 SGGS, Mehla 3

ਇਕਿ ਜੰਤ ਭਰਮਿ ਭੁਲੇ ਤਿਨਿ ਸਹਿ ਆਪਿ ਭੁਲਾਏ ॥

 ਦੂਜੈ ਭਾਇ ਫਿਰਹਿ ਹਉਮੈ ਕਰਮ ਕਮਾਏ ॥

ਤਿਨਿ ਸਹਿ ਆਪਿ ਭੁਲਾਏ ਕੁਮਾਰਗਿ ਪਾਏ ਤਿਨ ਕਾ ਕਿਛੁ ਨ ਵਸਾਈ ॥

 ਤਿਨ ਕੀ ਗਤਿ ਅਵਗਤਿ ਤੂੰਹੈ ਜਾਣਹਿ ਜਿਨਿ ਇਹ ਰਚਨ ਰਚਾਈ ॥

ਹੁਕਮੁ ਤੇਰਾ ਖਰਾ ਭਾਰਾ ਗੁਰਮੁਖਿ ਕਿਸੈ ਬੁਝਾਏ ॥

ਇਉ ਕਹੈ ਨਾਨਕੁ ਕਿਆ ਜੰਤ ਵਿਚਾਰੇ ਜਾ ਤੁਧੁ ਭਰਮਿ ਭੁਲਾਏ ॥੯॥ 

Ik janṯ bẖaram bẖule ṯin sėh āp bẖulā▫e.

 Ḏūjai bẖā▫e firėh ha▫umai karam kamā▫e.

Ŧin sėh āp bẖulā▫e kumārag pā▫e ṯin kā kicẖẖ na vasā▫ī.

Ŧin kī gaṯ avgaṯ ṯūʼnhai jāṇėh jin ih racẖan racẖā▫ī.

Hukam ṯerā kẖarā bẖārā gurmukẖ kisai bujẖā▫e.

 I▫o kahai Nānak ki▫ā janṯ vicẖāre jā ṯuḏẖ bẖaram bẖulā▫e. ||9||

In Essence: There are some who are deluded in doubt, the Master has caused them to be like that, they act in conceit in duality, the Master has misled them to follow bad path, and nothing is in their hand. Who has fashioned this creation knows their good or bad plight. His Ordinance is very forceful, through Guru He causes to comprehend it; Nanak thus says this that Prabh has deluded beings in doubt, what poor creatures can do?

           If we reread it carefully, Guru shows sympathy towards those who are deluded in doubt and do not listen to Guru to follow His path. There are no hard feelings for those who do not listen to Guru; actually Guru accepts it as an acceptance of His Hukam. It is His Will that prevails in all context.

           Third Nanak has put a mirror before his followers, after seeing it, I want to share that mirror with all of you who are interested in, hoping Guru’s efforts would definitely work on us to make us devotees of our Creator in real sense that requires very intense struggle within. Come with me to see that mirror together to become fortunate followers but keeping this fact in your minds that the realm of divine sphere, we are entering into, has nothing to do with materialistic goals. If materialistic goals are dominant over us and still we want to keep them dominating us, this mirror Guru shows will not help us. I hope that you are aware of the fact that Guru declares this path of His devotion is sharp like a dagger and thinner than its edge, obviously it is extremely difficult. Why it is so? There are mountains of temptations of materialistic goals that are hard to overcome. If we try, we will lose nothing literally but there are chances that His invisible presence can be realized, that alone can stimulate the mind to tread on Guru Path with bravery, do not ever forget that if relentlessly this Guru shown path is followed, miracles will occur. Let’s listen to what Guru says on 490 SGGS

ਰਾਗੁ ਗੂਜਰੀ ਮਹਲਾ ੩ ਘਰੁ ੧

Rāg gūjrī mėhlā 3 gẖar 1 

Raag Gujri, Third Nanak, house one

ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥ 

Ik▫oaʼnkār saṯgur parsāḏ.

There is only one Akalpurakh, He is known through Guru blessings

ਧ੍ਰਿਗੁ ਇਵੇਹਾ ਜੀਵਣਾ ਜਿਤੁ ਹਰਿ ਪ੍ਰੀਤਿ ਨ ਪਾਇ ॥

ਜਿਤੁ ਕੰਮਿ ਹਰਿ ਵੀਸਰੈ ਦੂਜੈ ਲਗੈ ਜਾਇ ॥੧॥ 

Ḏẖarig ivehā jīvṇā jiṯ har parīṯ na pā▫e.

Jiṯ kamm har vīsrai ḏūjai lagai jā▫e. ||1||

In Essence: Accursed is that person’s life who has not fallen in love with the Creator and accursed is that deed that causes the mind to forget Him and gets attached to duality.

           Here is the idea, I feel, which is very important for a Sikh to take seriously. Guru wants his followers to fall in love with the Creator, who don’t do that, are compared to the accursed ones and the deeds that keep the doers forgetting the Creator are also accursed. Please make a note of it. How then by merely visiting Guru will make anything good if our love is divided between the Creator and the Maya? Our divided love is an example of the curse Guru ji talks about. It is pretty strong jolt that is felt only when it is realized that what has become dear to us is not as important as His love as per Gurmat; I wonder how many of us get it. As they say, in sleep, we are not consciously aware because instead of beta waves of the brain, delta waves are active, certainly in Maya slumber, we are not aware of our lives being cursed ones due to our dominating duality and failure to realize the impact of Maya that triggers a lot of negativity in us. In Gurmat this analogy is often expressed. Also in Gurmat there is only one choice given in context of loving and that is to be in love with the Creator, if love for Him is there, everything is there.

           (ਹੇ ਮੇਰੇ ਮਨ!) ਇਹੋ ਜਿਹਾ ਜੀਵਨ ਫਿਟਕਾਰ-ਜੋਗ ਹੈ ਜਿਸ ਜੀਊਣ ਵਿਚ ਪਰਮਾਤਮਾ ਨਾਲ ਪਿਆਰ ਨਾਹ ਬਣੇ, (ਐਸਾ ਭੀ ਕੰਮ ਫਿਟਕਾਰ-ਜੋਗ ਹੈ) ਜਿਸ ਕੰਮ ਵਿਚ ਲੱਗਿਆਂ ਪਰਮਾਤਮਾ ਭੁੱਲ ਜਾਏ, ਅਤੇ ਮਨੁੱਖ ਮਾਇਆ ਦੇ ਮੋਹ ਵਿਚ ਜਾ ਫਸੇ।੧।

ਐਸਾ ਸਤਿਗੁਰੁ ਸੇਵੀਐ ਮਨਾ ਜਿਤੁ ਸੇਵਿਐ ਗੋਵਿਦ ਪ੍ਰੀਤਿ ਊਪਜੈ ਅਵਰ ਵਿਸਰਿ ਸਭ ਜਾਇ ॥

ਹਰਿ ਸੇਤੀ ਚਿਤੁ ਗਹਿ ਰਹੈ ਜਰਾ ਕਾ ਭਉ ਨ ਹੋਵਈ ਜੀਵਨ ਪਦਵੀ ਪਾਇ ॥੧॥ ਰਹਾਉ ॥ 

Aisā saṯgur sevī▫ai manā jiṯ sevi▫ai goviḏ parīṯ ūpjai avar visar sabẖ jā▫e.

Har seṯī cẖiṯ gėh rahai jarā kā bẖa▫o na hova▫ī jīvan paḏvī pā▫e. ||1|| rahā▫o.

In Essence: Follow and serve that True Guru through whom the mind embraces love for the Creator and all rest is forgotten. Who remains attached to His love, obtains supreme status of life, and has no fear at all, (Pause)

           Gurbani doesn’t promote only Sikh Gurus, please make note of it, in Gurbani, people are advised to seek a perfect Guru who has seen the Creator and enables others to envision Him. Since Sikhs have their Guru as Guru has recorded Guru -guidance in the form of Sri Guru Granth Sahib for Sikhs, so they do not need to look for another Guru, here is the verification of this on 982 SGGS

ਬਾਣੀ ਗੁਰੂ ਗੁਰੂ ਹੈ ਬਾਣੀ ਵਿਚਿ ਬਾਣੀ ਅੰਮ੍ਰਿਤੁ ਸਾਰੇ ॥

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

Baṇī gurū gurū hai baṇī vicẖ baṇī amriṯ sāre.

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

In Essence: Bani is an embodiment of Guru and Guru is in Bani and in Bani there is all nectar, Guru utters Bani and those who listen and believe in it heartily, Guru certainly saves them.

           (ਹੇ ਭਾਈ! ਗੁਰੂ ਦੀ) ਬਾਣੀ (ਸਿੱਖ ਦਾ) ਗੁਰੂ ਹੈ, ਗੁਰੂ ਬਾਣੀ ਵਿਚ ਮੌਜੂਦ ਹੈ। (ਗੁਰੂ ਦੀ) ਬਾਣੀ ਵਿਚ ਆਤਮਕ ਜੀਵਨ ਦੇਣ ਵਾਲਾ ਨਾਮ-ਜਲ (ਹੈ, ਜਿਸ ਨੂੰ ਸਿੱਖ ਹਰ ਵੇਲੇ ਆਪਣੇ ਹਿਰਦੇ ਵਿਚ) ਸਾਂਭ ਰੱਖਦਾ ਹੈ। ਗੁਰੂ ਬਾਣੀ ਉਚਾਰਦਾ ਹੈ, (ਗੁਰੂ ਦਾ) ਸੇਵਕ ਉਸ ਬਾਣੀ ਉਤੇ ਸਰਧਾ ਧਾਰਦਾ ਹੈ। ਗੁਰੂ ਉਸ ਸਿੱਖ ਨੂੰ ਯਕੀਨੀ ਤੌਰ ਤੇ ਸੰਸਾਰ-ਸਮੁੰਦਰ ਤੋਂ ਪਾਰ ਲੰਘਾ ਦੇਂਦਾ ਹੈ।੫।

           There are people out there who try to deny Guru-ship of Guru Granth Sahib but truth lies right in Guru Granth Sahib as stated above, over centuries to come, Sikhs do not need hundreds of new Gurus to guide them; however, who don’t want to be Sikhs of Guru Nanak Gobind Singh Ji, are free to choose perfect Guru to envision the Creator, to them too Guru advises to make sure they seek the right perfect Guru otherwise dusty storm of Maya will envelop them along with their fake Gurus. So in above Vaakas Guru ji stresses on that point. Personally Sri Guru Granth Sahib has taken me towards Him, inspired me to love the Creator only. The power of belief in Guru Guidance enables us to forget all the rest that creates hindrance in loving the Creator. In that state of mind, one becomes fearless. That is what Guru wants his Sikhs to be.

           ਮਨਾ = ਹੇ ਮਨ! ਜਿਤੁ ਸੇਵਿਐ = ਜਿਸ ਦੀ ਸੇਵਾ ਕੀਤਿਆਂ। ਅਵਰ = ਹੋਰ ਦੀ (ਪ੍ਰੀਤਿ)। ਸੇਤੀ = ਨਾਲ। ਗਹਿ ਰਹੈ = ਜੁੜਿਆ ਰਹੇ। ਜਰਾ = ਬੁਢੇਪਾ। ਪਦਵੀ = ਦਰਜਾ।੧।ਰਹਾਉ।

           ਹੇ ਮੇਰੇ ਮਨ! ਇਹੋ ਜਿਹੇ ਗੁਰੂ ਦੀ ਸਰਨ ਪੈਣਾ ਚਾਹੀਦਾ ਹੈ ਜਿਸ ਦੀ ਸਰਨ ਪਿਆਂ ਪਰਮਾਤਮਾ ਨਾਲ ਪਿਆਰ ਪੈਦਾ ਹੋ ਜਾਏ, ਅਤੇ ਹੋਰ (ਮਾਇਆ ਆਦਿਕ) ਦਾ ਪਿਆਰ ਸਾਰਾ ਭੁਲ ਜਾਏ, (ਜਿਸ ਦੀ ਸਰਨ ਪਿਆਂ) ਪਰਮਾਤਮਾ ਨਾਲ ਚਿੱਤ ਸਦਾ ਜੁੜਿਆ ਰਹੇ, ਅਤੇ ਇਹੋ ਜਿਹਾ ਆਤਮਕ ਜੀਵਨ ਦਾ ਦਰਜਾ ਮਿਲ ਜਾਏ ਜਿਸ ਨੂੰ ਕਦੇ ਬੁਢੇਪੇ ਦਾ ਡਰ ਨਾਹ ਹੋ ਸਕੇ (ਜੋ ਆਤਮਕ ਦਰਜਾ ਕਦੇ ਕਮਜ਼ੋਰ ਨਾਹ ਹੋ ਸਕੇ)।੧।ਰਹਾਉ।

ਗੋਬਿੰਦ ਪ੍ਰੀਤਿ ਸਿਉ ਇਕੁ ਸਹਜੁ ਉਪਜਿਆ ਵੇਖੁ ਜੈਸੀ ਭਗਤਿ ਬਨੀ ॥

ਆਪ ਸੇਤੀ ਆਪੁ ਖਾਇਆ ਤਾ ਮਨੁ ਨਿਰਮਲੁ ਹੋਆ ਜੋਤੀ ਜੋਤਿ ਸਮਈ ॥੨॥ 

Gobinḏ parīṯ si▫o ik sahj upji▫ā vekẖ jaisī bẖagaṯ banī.

Āp seṯī āp kẖā▫i▫ā ṯā man nirmal ho▫ā joṯī joṯ sam▫ī. ||2||

In Essence: Due to being in love with Akalpurakh, the state of equipoise is attained and the color of devotional love is darkened, (in this state of mind), mind eradicates self-conceit and becomes so pure it gets merged in the Creator.[Duality ceases to exist]

           Above Guru ji describes the state of mind that comes by being in love with the Creator. In that state, the mind loves to perform His devotion, it eradicates its conceited-self and thus becomes pure. Miracle happens then, the mind remains involved with the Creator because there is nothing but love of Akalpurakh that dominates the mind. Thus no place is left in heart for duality.

           ਸਿਉ = ਨਾਲ। ਸਹਜੁ = ਆਤਮਕ ਅਡੋਲਤਾ। ਜੈਸੀ = ਅਸਚਰਜ ਜਿਹੀ। ਸੇਤੀ = ਨਾਲ। ਆਪ ਸੇਤੀ = ਮਨ ਦੀ ਰਾਹੀਂ। ਆਪੁ = ਆਪਾ-ਭਾਵ। ਜੋਤੀ = ਪਰਮਾਤਮਾ ਦੀ ਜੋਤਿ ਵਿਚ। ਜੋਤਿ = ਸੁਰਤਿ। ਸਮਈ = ਸਮਾਈ, ਲੀਨ ਹੋ ਗਈ।੨।

           ਹੇ ਭਾਈ! ਪਰਮਾਤਮਾ ਨਾਲ ਪਿਆਰ ਪਾਇਆਂ (ਮਨੁੱਖ ਦੇ ਅੰਦਰ) ਇਕ (ਅਚਰਜ) ਆਤਮਕ ਅਡੋਲਤਾ ਪੈਦਾ ਹੁੰਦੀ ਹੈ, ਹੈਰਾਨ ਕਰਨ ਵਾਲੀ ਭਗਤੀ (ਦਾ ਰੰਗ) ਬਣਦਾ ਹੈ। ਅੰਦਰੇ ਅੰਦਰ ਹੀ (ਮਨੁੱਖ ਦੇ ਅੰਦਰੋਂ) ਆਪਾ-ਭਾਵ (ਅਹੰਕਾਰ) ਮੁੱਕ ਜਾਂਦਾ ਹੈ, (ਜਦੋਂ ਆਪਾ-ਭਾਵ ਮੁੱਕਦਾ ਹੈ) ਤਦੋਂ ਮਨ ਪਵਿਤ੍ਰ ਹੋ ਜਾਂਦਾ ਹੈ, ਤਦੋ ਮਨੁੱਖ ਦੀ ਸੁਰਤਿ ਰੱਬੀ ਨੂਰ ਵਿਚ ਲੀਨ ਰਹਿੰਦੀ ਹੈ।੨।

ਬਿਨੁ ਭਾਗਾ ਐਸਾ ਸਤਿਗੁਰੁ ਨ ਪਾਈਐ ਜੇ ਲੋਚੈ ਸਭੁ ਕੋਇ ॥

ਕੂੜੈ ਕੀ ਪਾਲਿ ਵਿਚਹੁ ਨਿਕਲੈ ਤਾ ਸਦਾ ਸੁਖੁ ਹੋਇ ॥੩॥ 

Bin bẖāgā aisā saṯgur na pā▫ī▫ai je locẖai sabẖ ko▫e.

Kūrhai kī pāl vicẖahu niklai ṯā saḏā sukẖ ho▫e. ||3||

In Essence: Without good luck, such True Guru is not met even though all may long to have; only if the wall of falsehood is removed, the peace is obtained forever then.
True Guru defines the way to remove the wall of falsehood. Talking about “the good luck, “isn’t it strange that we hear Guru, we read what Guru has recorded for us to guide us, and even then we love what is declared useless by the Guru. Literally Guru is just not met; it is just an illusion of being close to Guru. Isn’t it bad luck, even being aware of this, we don’t meet Guru? When our minds start following Guru by ignoring worldly guidance, then as per Guru, “good luck” comes by.

           (ਪਰ, ਹੇ ਭਾਈ!) ਚਾਹੇ ਹਰੇਕ ਮਨੁੱਖ ਪਿਆ ਤਾਂਘ ਕਰੇ, ਕਿਸਮਤ ਤੋਂ ਬਿਨਾ ਅਜੇਹਾ ਗੁਰੂ ਨਹੀਂ ਮਿਲਦਾ (ਜਿਸ ਦੇ ਮਿਲਿਆਂ ਮਨੁੱਖ ਦੇ) ਅੰਦਰੋਂ ਮਾਇਆ ਦੇ ਮੋਹ ਵਾਲੀ ਕੰਧ ਦੂਰ ਹੋ ਜਾਏ। (ਜਦੋਂ ਇਹ ਕੰਧ ਨਿਕਲ ਜਾਂਦੀ ਹੈ ਤੇ ਹਰੀ ਨਾਲ ਮਿਲਾਪ ਹੋ ਜਾਂਦਾ ਹੈ) ਤਦੋਂ ਮਨੁੱਖ ਨੂੰ ਸਦਾ ਲਈ ਆਨੰਦ ਪ੍ਰਾਪਤ ਹੋ ਜਾਂਦਾ ਹੈ।੩।

ਨਾਨਕ ਐਸੇ ਸਤਿਗੁਰ ਕੀ ਕਿਆ ਓਹੁ ਸੇਵਕੁ ਸੇਵਾ ਕਰੇ ਗੁਰ ਆਗੈ ਜੀਉ ਧਰੇਇ ॥

ਸਤਿਗੁਰ ਕਾ ਭਾਣਾ ਚਿਤਿ ਕਰੇ ਸਤਿਗੁਰੁ ਆਪੇ ਕ੍ਰਿਪਾ ਕਰੇਇ ॥੪॥੧॥੩॥ 

Nānak aise saṯgur kī ki▫ā oh sevak sevā kare gur āgai jī▫o ḏẖare▫e.

Saṯgur kā bẖāṇā cẖiṯ kare saṯgur āpe kirpā kare▫i. ||4||1||3||

In Essence: How to serve such True Guru? Nanak says one should offer one’s life to such True Guru, Guru’s “will” should be prioritized in the heart, Guru himself shows kindness. [Contrary to that we go to Guru, listen to Guru but keep our mind-set intact and let Guru advice slips into a ritual]

           Here real surrender to True Guru is expressed, in surrender, one’s conceit has to go for good, only then Guru takes the follower from there towards Him step by step.Go to Guru Granth Sahib, bow and sit down to listen to any shabada heartily and determine to follow the instruction given in that Shabada, trust me, a certain change will occur but please let the Guru talk to the mind with sincerity.

           ਹੇ ਨਾਨਕ! (ਜਿਸ ਸੇਵਕ ਨੂੰ ਇਹੋ ਜਿਹਾ ਗੁਰੂ ਮਿਲ ਪੈਂਦਾ ਹੈ) ਉਹ ਸੇਵਕ ਅਜੇਹੇ ਗੁਰੂ ਦੀ ਕੀਹ ਸੇਵਾ ਕਰਦਾ ਹੈ? (ਬੱਸ, ਇਹੀ ਸੇਵਾ ਕਰਦਾ ਹੈ ਕਿ) ਗੁਰੂ ਦੇ ਅੱਗੇ ਆਪਣੀ ਜਿੰਦ ਭੇਟਾ ਕਰ ਦੇਂਦਾ ਹੈ (ਭਾਵ, ਉਹ ਸੇਵਕ) ਗੁਰੂ ਦੀ ਮਰਜ਼ੀ ਨੂੰ ਆਪਣੇ ਚਿੱਤ ਵਿਚ ਟਿਕਾ ਲੈਂਦਾ ਹੈ (ਗੁਰੂ ਦੇ ਹੁਕਮ ਵਿਚ ਤੁਰਦਾ ਹੈ। ਪਰ ਭਾਣਾ ਮੰਨਾਣਾ ਭੀ ਕੋਈ ਸੌਖੀ ਖੇਡ ਨਹੀਂ, ਜਿਸ ਮਨੁੱਖ ਉਤੇ) ਗੁਰੂ ਆਪ ਹੀ ਕਿਰਪਾ ਕਰਦਾ ਹੈ (ਉਹ ਮਨੁੱਖ ਗੁਰੂ ਦੇ ਹੁਕਮ ਨੂੰ ਸਦਾ ਮੰਨਦਾ ਹੈ)।੪।੧।੩।

ਗੂਜਰੀ ਮਹਲਾ ੩ ॥

ਹਰਿ ਕੀ ਤੁਮ ਸੇਵਾ ਕਰਹੁ ਦੂਜੀ ਸੇਵਾ ਕਰਹੁ ਨ ਕੋਇ ਜੀ ॥

ਹਰਿ ਕੀ ਸੇਵਾ ਤੇ ਮਨਹੁ ਚਿੰਦਿਆ ਫਲੁ ਪਾਈਐ ਦੂਜੀ ਸੇਵਾ ਜਨਮੁ ਬਿਰਥਾ ਜਾਇ ਜੀ ॥੧॥ 

Gūjrī mėhlā 3.

Har kī ṯum sevā karahu ḏūjī sevā karahu na ko▫e jī.

Har kī sevā ṯe manhu cẖinḏi▫ā fal pā▫ī▫ai ḏūjī sevā janam birthā jā▫e jī. ||1||

In Essence: Only perform devotional service to Prabh; please do not serve any other (entity). Through serving Akalpurakh, desired fruits are obtained and by serving others, life is wasted in vain. [ Remember when one is in love with the Creator, his/her only desire is to envision Him, that is what Guru points out here, it is not about other desires we harbor under influence of Maya}

           Here Guru makes it clear that serving others is just a wastage of time, serving only the Creator is what important and useful. Literally Guru follower is led to him by breaking up his/her bonds with Maya put by others who detour the mind away from the Creator. If one bows to other than the Creator, it is a duality, it is an act of deception, it is a highly recommended in Gurmat to become only of the Creator and pass by others without any notice and without any kinds of hard feelings within. No criticism whatsoever.

           ਹੇ ਭਾਈ! ਸਿਰਫ਼ ਪਰਮਾਤਮਾ ਦੀ ਸੇਵਾ-ਭਗਤੀ ਕਰੋ ਕਿਸੇ ਹੋਰ (ਦੇਵੀ ਦੇਵਤੇ ਆਦਿਕ) ਦੀ ਸੇਵਾ-ਪੂਜਾ ਨਾਹ ਕਰੋ। ਪਰਮਾਤਮਾ ਦੀ ਸੇਵਾ ਭਗਤੀ ਕੀਤਿਆਂ ਮਨ-ਇੱਛਤ ਫਲ ਪਾ ਲਈਦਾ ਹੈ, ਕਿਸੇ ਹੋਰ (ਦੇਵੀ ਦੇਵਤੇ ਆਦਿਕ) ਦੀ ਪੂਜਾ ਨਾਲ ਆਪਣੀ ਜ਼ਿੰਦਗੀ ਹੀ ਵਿਅਰਥ ਚਲੀ ਜਾਂਦੀ ਹੈ।੧।

ਹਰਿ ਮੇਰੀ ਪ੍ਰੀਤਿ ਰੀਤਿ ਹੈ ਹਰਿ ਮੇਰੀ ਹਰਿ ਮੇਰੀ ਕਥਾ ਕਹਾਨੀ ਜੀ ॥

ਗੁਰ ਪ੍ਰਸਾਦਿ ਮੇਰਾ ਮਨੁ ਭੀਜੈ ਏਹਾ ਸੇਵ ਬਨੀ ਜੀਉ ॥੧॥ ਰਹਾਉ ॥ 

Har merī parīṯ rīṯ hai har merī har merī kathā kahānī jī.

Gur parsāḏ merā man bẖījai ehā sev banī jī▫o. ||1|| rahā▫o.

In Essence: Prabh is my love, a way of living and Prabh is a topic of my discourses. My mind is saturated with Prabh with the blessings of Guru and that is the service I like to do. Pause

           This is the clear mirror I want you to see it with me. Sikhi rests at love for the Creator, nothing is more important than Him; living in His love is the real way of living. This is what Guru teaches and true Guru followers follow him and stay in love with the Creator. All the rest of stories are not important in pursuit of the Creator. Read the following and realize how Akalpurakh becomes one’s world after realizing Him by being in His love.

           ਰੀਤਿ = ਜੀਵਨ-ਜੁਗਤਿ। ਕਥਾ ਕਹਾਨੀ = ਮਨ ਪਰਚਾਵੇ ਦੀਆਂ ਗੱਲਾਂ। ਪ੍ਰਸਾਦਿ = ਕਿਰਪਾ ਨਾਲ। ਭੀਜੈ = ਭਿੱਜ ਜਾਏ, ਗਿੱਝ ਜਾਏ। ਬਨੀ = ਫੱਬੀ।੧।ਰਹਾਉ।

           ਹੇ ਭਾਈ! ਪਰਮਾਤਮਾ ਨਾਲ ਪਿਆਰ ਮੇਰੀ ਜੀਵਨ-ਜੁਗਤਿ ਹੈ, ਪਰਮਾਤਮਾ ਦੀ ਸਿਫ਼ਤਿ-ਸਾਲਾਹ ਮੇਰੇ ਵਾਸਤੇ ਮਨ-ਪਰਚਾਵੇ ਦੀਆਂ ਗੱਲਾਂ ਹਨ। ਬੱਸ! ਮੈਨੂੰ ਇਹੀ ਸੇਵਾ-ਭਗਤੀ ਚੰਗੀ ਲੱਗਦੀ ਹੈ ਕਿ ਗੁਰੂ ਦੀ ਕਿਰਪਾ ਨਾਲ ਮੇਰਾ ਮਨ ਪਰਮਾਤਮਾ ਦੀ ਯਾਦ ਵਿਚ ਗਿੱਝ ਜਾਏ।੧।ਰਹਾਉ।

ਹਰਿ ਮੇਰਾ ਸਿਮ੍ਰਿਤਿ ਹਰਿ ਮੇਰਾ ਸਾਸਤ੍ਰ ਹਰਿ ਮੇਰਾ ਬੰਧਪੁ ਹਰਿ ਮੇਰਾ ਭਾਈ ॥

ਹਰਿ ਕੀ ਮੈ ਭੂਖ ਲਾਗੈ ਹਰਿ ਨਾਮਿ ਮੇਰਾ ਮਨੁ ਤ੍ਰਿਪਤੈ ਹਰਿ ਮੇਰਾ ਸਾਕੁ ਅੰਤਿ ਹੋਇ ਸਖਾਈ ॥੨॥ 

Har merā simriṯ har merā sāsṯar har merā banḏẖap har merā bẖā▫ī.

Har kī mai bẖūkẖ lāgai har nām merā man ṯaripṯai har merā sāk anṯ ho▫e sakẖā▫ī. ||2||

In Essence: Prabh is my Simritis, Shastras. Prabh is my relative and brother. I desire for Prabh and His Name satiates my mind, Prabh is my kinsman who is my Helper in the end.

           This is another part of the mirror. Only two entities are there that deserve priority to all, one is Akalpurakh as stated in above Vaakas and the second one is True Guru because True Guru causes to get attached to the Creator through counseling, here I am pointing at Guru Granth Sahib. In this context I must add that living among His devotees, makes this journey easier and intact from outer influences. Gurbani stresses on that too.

           ਹੇ ਭਾਈ! ਪਰਮਾਤਮਾ ਦਾ ਨਾਮ ਹੀ ਮੇਰੇ ਵਾਸਤੇ ਸਿਮ੍ਰਿਤੀਆਂ ਦੀ ਮਰਯਾਦਾ ਹੈ ਤੇ ਸ਼ਾਸਤ੍ਰਾਂ ਦੀ ਵਿਚਾਰ ਹੈ, ਪਰਮਾਤਮਾ ਹੀ ਮੇਰਾ ਰਿਸ਼ਤੇਦਾਰ ਹੈ, ਪਰਮਾਤਮਾ ਹੀ ਮੇਰਾ ਭਰਾ-ਭਾਈ ਹੈ। ਪਰਮਾਤਮਾ ਦੇ ਸਿਮਰਨ ਦੀ ਮੈਨੂੰ ਭੁੱਖ ਲੱਗਦੀ ਹੈ (ਮੇਰੀ ਆਤਮਕ ਜ਼ਿੰਦਗੀ ਦੇ ਕਾਇਮ ਰਹਿਣ ਵਾਸਤੇ ਮੈਨੂੰ ਸਿਮਰਨ ਦੀ ਖ਼ੁਰਾਕ ਦੀ ਲੋੜ ਪੈਂਦੀ ਹੈ), ਪਰਮਾਤਮਾ ਦੇ ਨਾਮ ਵਿਚ ਜੁੜਿਆਂ ਮੇਰਾ ਮਨ (ਮਾਇਆ ਵਲੋਂ) ਰੱਜ ਜਾਂਦਾ ਹੈ। ਪਰਮਾਤਮਾ ਮੇਰਾ ਸੰਬੰਧੀ ਹੈ, ਪਰਮਾਤਮਾ ਹੀ ਮੇਰਾ ਅੰਤ ਵੇਲੇ ਦਾ ਸਾਥੀ ਹੈ।੨।

ਹਰਿ ਬਿਨੁ ਹੋਰ ਰਾਸਿ ਕੂੜੀ ਹੈ ਚਲਦਿਆ ਨਾਲਿ ਨ ਜਾਈ ॥

ਹਰਿ ਮੇਰਾ ਧਨੁ ਮੇਰੈ ਸਾਥਿ ਚਾਲੈ ਜਹਾ ਹਉ ਜਾਉ ਤਹ ਜਾਈ ॥੩॥ 

Har bin hor rās kūṛī hai cẖalḏi▫ā nāl na jā▫ī.

Har merā ḏẖan merai sāth cẖālai jahā ha▫o jā▫o ṯah jā▫ī. ||3||

In Essence: Without Prabh all other wealth is false since it doesn’t go with (me). His Name –wealth goes with me wherever I go.

           His love or love for His Name is real wealth and only this wealth should be sought. Here are the three points very clearly expressed, The Creator and to be in His love, True Guru and to follow him only and the third is to contemplate on His Name. That is an act of feeding the mind with His love again and again.

           (ਹੇ ਭਾਈ! ਦੁਨੀਆ ਦੇ ਧਨ ਪਦਾਰਥ ਦਾ ਕੀਹ ਮਾਣ? ਪਰਮਾਤਮਾ ਦੇ ਨਾਮ ਤੋਂ ਬਿਨਾ ਹੋਰ ਸਰਮਾਇਆ ਝੂਠਾ ਹੈ, (ਜਗਤ ਤੋਂ) ਤੁਰਨ ਵੇਲੇ (ਮਨੁੱਖ ਦੇ) ਨਾਲ ਨਹੀਂ ਜਾਂਦਾ। (ਸੋ,) ਪਰਮਾਤਮਾ ਦਾ ਨਾਮ ਹੀ ਮੇਰਾ ਧਨ ਹੈ, ਇਹ ਧਨ ਮੇਰੇ ਨਾਲ ਸਾਥ ਕਰਦਾ ਹੈ, ਮੈਂ ਜਿਥੇ ਭੀ ਜਾਂਦਾ ਹਾਂ ਇਹ ਧਨ ਮੇਰੇ ਨਾਲ ਜਾਂਦਾ ਹੈ।੩।

ਸੋ ਝੂਠਾ ਜੋ ਝੂਠੇ ਲਾਗੈ ਝੂਠੇ ਕਰਮ ਕਮਾਈ ॥

ਕਹੈ ਨਾਨਕੁ ਹਰਿ ਕਾ ਭਾਣਾ ਹੋਆ ਕਹਣਾ ਕਛੂ ਨ ਜਾਈ ॥੪॥੨॥੪॥ 

So jẖūṯẖā jo jẖūṯẖe lāgai jẖūṯẖe karam kamā▫ī.

Kahai Nānak har kā bẖāṇā ho▫ā kahṇā kacẖẖū na jā▫ī. ||4||2||4||

In Essence: False are those who are into false deeds. (What can be said in this context), Nanak utter this, “It is also His will that has prevailed (people have gone into false deeds), nothing can be said about His Will.{ Here idea of telling about Him to others is expressed with a advice, that is if others do not hear that and keep doing false deeds, just pass by}

           What are the important issues, they are expressed here. Living in His love, then performing a job to make a living must be considered as rightful way of living but racing with Maya -urges is utterly falling into falsehood. Without Him, the wall of falsehood is created, without understanding His Hukam, this wall of falsehood doesn’t fall. In His love, His Hukam is understood well. Thus mind doesn’t fall for conflicts. Through True Guru His Hukam is comprehended.

           ਹੇ ਭਾਈ! ਜੇਹੜਾ ਮਨੁੱਖ ਨਾਲ ਨਾਹ ਨਿਭਣ ਵਾਲੇ ਪਦਾਰਥਾਂ ਵਿਚ ਪ੍ਰੀਤਿ ਪਾਈ ਰੱਖਦਾ ਹੈ, ਉਸ ਦਾ ਜੀਵਨ ਹੀ ਉਹਨਾਂ ਪਦਾਰਥਾਂ ਨਾਲ ਇਕ-ਮਿਕ ਹੋ ਜਾਂਦਾ ਹੈ, ਉਹ ਨਿਤ ਉਹਨਾਂ ਨਾਸਵੰਤ ਪਦਾਰਥਾਂ ਦੀ ਖ਼ਾਤਰ ਹੀ ਦੌੜ-ਭੱਜ ਕਰਦਾ ਰਹਿੰਦਾ ਹੈ। (ਪਰ) ਨਾਨਕ ਆਖਦਾ ਹੈ-ਇਹ ਪਰਮਾਤਮਾ ਦੀ ਰਜ਼ਾ ਹੀ ਹੈ (ਕਿ ਕੋਈ ਹਰਿ-ਨਾਮ ਵਿਚ ਮਸਤ ਹੈ ਤੇ ਕੋਈ ਝੂਠੇ ਪਦਾਰਥਾਂ ਵਿਚ ਲੱਗਾ ਪਿਆ ਹੈ), ਇਸ ਰਜ਼ਾ ਨੂੰ ਚੰਗਾ ਜਾਂ ਮੰਦਾ ਨਹੀਂ ਆਖਿਆ ਜਾ ਸਕਦਾ।੪।੨।੪।

           Guru takes our fear out by taking us to Akalpurakh’s refuge, when the Master of all is taken as the Savior, from who we should fear? He is our Giver, then why to worry if loss occurs? When we experience deception, isn’t it His Ordinance that prevails and what about our own actions? When mind is fixed on Him what importance others have who too depend upon Him? Guru enshrines in our hearts this divine knowledge to set us free, to keep our love for Him intact from duality. We then are enveloped in Guru Teachings and His love. We become different than those who are into quagmire of Maya. This mirror showed by Guru should keep us aware of all tumult and storms of Maya influences that rip us off our virtues and ability to become worthy of our Creator. Please keep looking into Guru- Mirror.

Interpretation in Punjabi is by Dr Sahib Singh Ji

By G Singh

If We Can Spare Time

Let’s sit with Guru Nanak, I know you are busy; you have hardly any time to talk about this now just as when time comes to brush teeth, a sudden hurry envelops the mind and it is done quickly. I know that, and I have been there so don’t feel bad about it. I was kept away from Guru by storms of communist thoughts and hyper rationality. Erich Fromm, a thinker and psychologist, gave me a jolt about communist thought and its application in context of freedom of mind, he actually helped me in analyzing his own work critically, and the study of mind- psychology in context of hypnotherapy of Dr Franz .A. Mesmer and Dr. Milton Erickson put a dent in my fanatic rationality I used to gloat on. Still science is unable to prove anything about limits of the mind with evidence. That is why to question each other’s beliefs based on different researches on the mind, is a fair game. The closed doors deprive you of many beautiful things existing out there. 

          The landscapes of beautiful words created by many thinkers couldn’t satisfy me, after all we need to see the bottom of the words because words change colors in various contexts especially when they come close to the reality or go beyond it. Just be with me I am just sharing with you my “wandering- around-journey”. So I went back to Guru Nanak, this time, it was a very different experience. First time, I could see Guru Nanak and Tenth Nanak standing on the same spot because before their portraits were differently presented to me by our so called Sikh-scholars[ As you know floating on the top never let us know what is there underneath]. I strongly believe that the born-blind has no imagination of light. Anyone interested in understanding Guru Gobind Singh, study Gurbani in depth, you will know him better than ever.

          Going back to our glorious Guru, I must stress that Guru Nanak neither binds his followers with fanatic-rationality nor keeps them in the darkness of blind faith layered with beliefs or social prevailed practices put in the mind with many ways. So we, as Sikhs, need to grab the opportunity to learn from Guru Ji even if we are busy. Please come with me, give your soul a few precious moments to hear what Guru Ji says in context of becoming true devotees of the Creator which is very much difficult though. You will be surprised if you don’t know, Guru ji also agrees with this fact that people just cannot get time out of their entanglements, so there are not many who fall for the Creator. Here is his Sloka in “slok Varan ton Vadheek, Mehla 1, 1410 SGGS

ਹੈਨਿ ਵਿਰਲੇ ਨਾਹੀ ਘਣੇ ਫੈਲ ਫਕੜੁ ਸੰਸਾਰੁ ॥੧੨॥

Hain virle nāhī gẖaṇe fail fakaṛ sansār. ||12||

In Essence: There are a few not many who are His devotees otherwise the world is into show off.

          Let’s for a moment ask ourselves to what category we fall in? Are we one of a few or one of the crowd amusing in show off? Sincere answer of this may help us to tread on Guru Path with real sincerity.

          Like you I have witnessed a storm of negativity and avalanche of anxiety triggered by failures, deceptions and uncontrollable circumstances. Guru talks about that too, it is a matter of time when the mind learns about the reality of experiencing Him and the wall that blocks other sources of knowledge. Let’s be open and understand what Guru asks us in this regard too, to set up a parameter of the goal of uniting with our origin—The Creator. If that is done and a journey is started as directed by Guru, stability of the mind becomes certain. On 520 SGGS, Fifth Nanak says

ਸਲੋਕ ਮਃ ੫ ॥

ਬਾਰਿ ਵਿਡਾਨੜੈ ਹੁੰਮਸ ਧੁੰਮਸ ਕੂਕਾ ਪਈਆ ਰਾਹੀ ॥

ਤਉ ਸਹ ਸੇਤੀ ਲਗੜੀ ਡੋਰੀ ਨਾਨਕ ਅਨਦ ਸੇਤੀ ਬਨੁ ਗਾਹੀ ॥੧॥ 

Salok mėhlā 5.

Bār vidānṛai hummas ḏẖummas kūkā pa▫ī▫ā rāhī.

Ŧa▫o sah seṯī lagṛī dorī Nānak anaḏ seṯī ban gāhī. ||1||

In Essence: In this strange world (temporary), the paths are interrupted with tumult and confusion but oh my Master! Nanak’s heart is attached to you and is passing through this jungle joyfully.

          ਬਾਰਿ ਵਿਡਾਨੜੈ = ਬਿਗਾਨੀ ਜੂਹ ਵਿਚ, ਸੰਸਾਰ-ਰੂਪ ਬਿਗਾਨੀ ਜੂਹ ਵਿਚ ਜਿਥੇ ਹਰੇਕ ਜੀਵ ਥੋੜ੍ਹੇ ਜਿਹੇ ਸਮੇ ਲਈ ਮੁਸਾਫ਼ਿਰ ਬਣ ਕੇ ਆਇਆ ਹੈ। ਹੁੰਮਸ = {ਸੰ: ‘ਹੁਤ-ਵਹ’ = ਅੱਗ, ਪ੍ਰ: ‘ਹੁਅ-ਵਹ’, ‘ਹੁੱਵਹ’; ਪੰ: ‘ਹੁੰਮ੍ਹ੍ਹ’} ਅੱਗ ਦਾ ਸੇਕ। ਕੂਕਾ = ਵਾਹਰਾਂ, ਦੁਹਾਈ। ਸਹ = ਹੇ ਸ਼ਹੁ! ਤਉ ਸੇਤੀ = ਤੇਰੇ ਨਾਲ। ਬਨੁ ਗਾਹੀ = ਮੈਂ (ਸੰਸਾਰ) ਜੰਗਲ ਗਾਹ ਰਿਹਾ ਹਾਂ।੧।

          (ਜਗਤ-ਰੂਪ ਇਸ) ਬਿਗਾਨੀ ਜੂਹ ਵਿਚ (ਫਸ ਜਾਣ ਕਰਕੇ, ਤੇ ਤ੍ਰਿਸ਼ਨਾ ਦੀ) ਅੱਗ ਦੇ ਬੜੇ ਸੇਕ ਦੇ ਕਾਰਨ ਰਾਹਾਂ ਵਿਚ ਵਾਹਰਾਂ ਪੈ ਰਹੀਆਂ ਹਨ (ਭਾਵ, ਜੀਵ ਘਬਰਾਏ ਹੋਏ ਹਨ) ਪਰ, ਹੇ ਪਤੀ (ਪ੍ਰਭੂ)! ਮੈਂ ਨਾਨਕ (ਦੇ ਚਿੱਤ) ਦੀ ਡੋਰ ਤੇਰੇ (ਚਰਨਾਂ) ਨਾਲ ਲੱਗੀ ਹੋਈ ਹੈ, (ਇਸ ਵਾਸਤੇ) ਮੈਂ ਆਨੰਦ ਨਾਲ (ਇਸ ਸੰਸਾਰ) ਜੰਗਲ ਵਿਚੋਂ ਦੀ ਲੰਘ ਰਿਹਾ ਹਾਂ।੧।

          Are you with me listening to Guru? Do you see how powerful is to be in love with Him? Please note it down, it is not just a statement but a display of experience, First Nanak suggests about this miracle on 1410 SGGS

ਝੜ ਝਖੜ ਓਹਾੜ ਲਹਰੀ ਵਹਨਿ ਲਖੇਸਰੀ ॥

ਸਤਿਗੁਰ ਸਿਉ ਆਲਾਇ ਬੇੜੇ ਡੁਬਣਿ ਨਾਹਿ ਭਉ ॥੪॥ 

Jẖaṛ jẖakẖaṛ ohāṛ lahrī vahan lakẖesarī.

Saṯgur si▫o ālā▫e beṛe dubaṇ nāhi bẖa▫o. ||4|| 

In Essence: There are continuous rain, storms, floods and millions of surging waves (of various kinds like sorrows, failures and anxieties and urges), call on True Guru, there will be then no fear of downing the boat of life in them.

          Guru Ji shares his experience with us, to have that experience, following the Guru with utter honesty is mandatory [do not drag your own wisdom into what Guru says, leave it aside for a moment then the learning that takes places, will open the eyes in wonder!], and then the path of falling in love with the Creator, becomes easier. Guru leads only to Him that is why only he becomes His ultimate medium for the ultimate union with Him. Why to put the mind on the fire of anxieties when there is another solution to get over it? Guru Ji states that on 522 SGGS Slok Fifth Nanak

ਮਃ ੫ ॥

ਨਾਨਕ ਸਤਿਗੁਰਿ ਭੇਟਿਐ ਪੂਰੀ ਹੋਵੈ ਜੁਗਤਿ ॥

ਹਸੰਦਿਆ ਖੇਲੰਦਿਆ ਪੈਨੰਦਿਆ ਖਾਵੰਦਿਆ ਵਿਚੇ ਹੋਵੈ ਮੁਕਤਿ ॥੨॥ 

Mėhlā 5.

Nānak saṯgur bẖeti▫ai pūrī hovai jugaṯ.

Hasanḏi▫ā kẖelanḏi▫ā painanḏi▫ā kẖāvanḏi▫ā vicẖe hovai mukaṯ. ||2||

In Essence: Nanak says that if True Guru is met, the perfect way of living is realized and thus one gets liberated while being into laughing, playing, dressing and eating.

          ਸਤਿਗੁਰਿ = (ਅਧਿਕਰਣ ਕਾਰਕ, ਇਕ-ਵਚਨ)। ਸਤਿਗੁਰਿ ਭੇਟਿਐ = (ਪੂਰਬ ਪੂਰਨ ਕਾਰਦੰਤਕ, Locative Absolute) ਜੇ ਗੁਰੂ ਮਿਲ ਪਏ। ਜੁਗਤਿ = ਜੀਊਣ ਦੀ ਜਾਚ, ਜ਼ਿੰਦਗੀ ਗੁਜ਼ਾਰਨ ਦਾ ਤਰੀਕਾ। ਪੂਰੀ = ਮੁਕੰਮਲ, ਜਿਸ ਵਿਚ ਕੋਈ ਉਕਾਈ ਨਾਹ ਰਹਿ ਜਾਏ। ਵਿਚੇ = ਮਾਇਆ ਵਿਚ ਵਰਤਦਿਆਂ ਹੀ। ਮੁਕਤਿ = ਮਾਇਆ ਦੇ ਬੰਧਨਾਂ ਤੋਂ ਆਜ਼ਾਦੀ।੨।

          ਹੇ ਨਾਨਕ! ਜੇ ਸਤਿਗੁਰੂ ਮਿਲ ਪਏ ਤਾਂ ਜੀਊਣ ਦੀ ਠੀਕ ਜਾਚ ਆ ਜਾਂਦੀ ਤੇ ਹੱਸਦਿਆਂ ਖੇਡਦਿਆਂ ਖਾਂਦਿਆਂ ਪਹਿਨਦਿਆਂ (ਭਾਵ, ਦੁਨੀਆ ਦੇ ਸਾਰੇ ਕੰਮ ਕਾਰ ਕਰਦਿਆਂ) ਮਾਇਆ ਵਿਚ ਵਰਤਿਆਂ ਹੀ ਕਾਮਾਦਿਕ ਵਿਕਾਰਾਂ ਤੋਂ ਬਚੇ ਰਹੀਦਾ ਹੈ।੨।

          You see Guru ji never says to abandon the world or anything normal which is a part of life; Guru wants our sincere attention, as stated in the above previous Sloka that this dreadful world – forest cannot take away the joy of the heart triggered by His love. So keep your worldly assignments, family and friends but please enshrine His love in the heart by eradicating self conceit totally, then there will be a big change in dealing with everything. Negative imprints of the mind will be reframed as positive ones, other things like fear and anxiety will be eradicated in obeying His Ordinance. This occurs if conceit ceases to exist. In that realm, the death starts conveying positive hints of His beautiful “call” instead of fear, after all no one dies, it is the only body that is worn out, and it is also very natural process, on 885 SGGS Fifth Nanak

ਕਉਨੁ ਮੂਆ ਰੇ ਕਉਨੁ ਮੂਆ ॥

ਬ੍ਰਹਮ ਗਿਆਨੀ ਮਿਲਿ ਕਰਹੁ ਬੀਚਾਰਾ ਇਹੁ ਤਉ ਚਲਤੁ ਭਇਆ ॥੧॥ ਰਹਾਉ ॥ 

Ka▫un mū▫ā re ka▫un mū▫ā.

Barahm gi▫ānī mil karahu bīcẖārā ih ṯa▫o cẖalaṯ bẖa▫i▫ā. ||1|| rahā▫o.

In Essence: Who has died? No one has died; actually it is just a show, deliberate about it with that person who has realized Braham (the Creator)

          ਰੇ = ਹੇ ਭਾਈ! ਕਉਨੁ ਮੂਆ = (ਅਸਲ ਵਿਚ) ਕੋਈ ਭੀ ਨਹੀਂ ਮਰਦਾ। ਬ੍ਰਹਮ ਗਿਆਨੀ = ਪਰਮਾਤਮਾ ਨਾਲ ਡੂੰਘੀ ਸਾਂਝ ਪਾਣ ਵਾਲਾ ਮਨੁੱਖ, ਗੁਰਮੁਖ, ਗੁਰੂ। ਮਿਲਿ = ਮਿਲ ਕੇ। ਤਉ = ਤਾਂ। ਚਲਤੁ = ਖੇਡ, ਤਮਾਸ਼ਾ।੧।ਰਹਾਉ।

          ਹੇ ਭਾਈ! (ਅਸਲ ਵਿਚ) ਕੋਈ ਭੀ ਜੀਵਾਤਮਾ ਮਰਦਾ ਨਹੀਂ, ਇਹ ਪੱਕੀ ਗੱਲ ਹੈ। ਜੇਹੜਾ ਕੋਈ ਗੁਰਮੁਖਿ ਪਰਮਾਤਮਾ ਨਾਲ ਡੂੰਘੀ ਸਾਂਝ ਪਾਂਦਾ ਹੈ ਉਸ ਨੂੰ ਮਿਲ ਕੇ (ਬੇ-ਸ਼ੱਕ) ਵਿਚਾਰ ਕਰ ਲਵੋ, (ਜੰਮਣ ਮਰਨ ਵਾਲੀ ਤਾਂ) ਇਹ ਇਕ ਖੇਡ ਬਣੀ ਹੋਈ ਹੈ।੧।ਰਹਾਉ।

          Shouldn’t we toss off all kinds of fears? It can be done by falling in love with Him through Guru by cementing the faith in His power and infinity; Guru helps in getting rid of conceit of the mind. It occurs if the mind is allowed to listen to Guru in full faith. As there is a saying that to succeed, consult the master, Guru is the master who has the experience of realizing Him, Guru fortifies this idea too on 1410 SGGS, Mehla 1

ਜੇ ਤੂੰ ਤਾਰੂ ਪਾਣਿ ਤਾਹੂ ਪੁਛੁ ਤਿੜੰਨ੍ਹ੍ਹ ਕਲ ॥

ਤਾਹੂ ਖਰੇ ਸੁਜਾਣ ਵੰਞਾ ਏਨ੍ਹ੍ਹੀ ਕਪਰੀ ॥੩॥ 
Je ṯūʼn ṯārū pāṇ ṯāhū pucẖẖ ṯiṛĥaʼn▫nĥ kal.

Ŧāhū kẖare sujāṇ vañā enĥī kaprī. ||3||

In Essence: If there is wish to swim across the water, those should be consulted who have art of it. Only those are the wise ones who swim across, I can also swim across these whirl-pools along with such wise persons. {Hint is about the company of Saints}

          ਪਾਣਿ = ਪਾਣੀ। ਤਾਰੂ ਪਾਣਿ = ਪਾਣੀ ਦਾ ਤਾਰੂ (ਬਣਨਾ ਚਾਹੇਂ)। ਤਾਹੂ = ਉਹਨਾਂ ਨੂੰ। ਕਲ = ਕਲਾ, ਹੁਨਰ, ਜਾਚ। ਤਿੜੰਨ੍ਹ੍ਹ ਕਲ = ਤਰਨ ਦਾ ਹੁਨਰ, ਤਰਨ ਦੀ ਜਾਚ। ਤਾਹੂ = ਉਹ (ਮਨੁੱਖ) ਹੀ। ਖਰੇ ਸੁਜਾਣ = ਅਸਲ ਸਿਆਣੇ। ਏਨੀ ਕਪਰੀ = ਏਨੀ ਕਪਰੀਂ, ਇਹਨਾਂ ਲਹਿਰਾਂ ਵਿਚੋਂ। ਵੰਞਾ = ਵੰਞਾਂ, ਮੈਂ ਲੰਘਦਾ ਹਾਂ, ਮੈਂ ਲੰਘ ਸਕਦਾ ਹਾਂ।੩।

          ਹੇ ਭਾਈ! ਜੇ ਤੂੰ (ਸੰਸਾਰ-ਸਮੁੰਦਰ ਦੇ) ਪਾਣੀਆਂ ਦਾ ਤਾਰੂ (ਬਣਨਾ ਚਾਹੁੰਦਾ ਹੈਂ), (ਤਾਂ ਤਰਨ ਦੀ ਜਾਚ) ਉਹਨਾਂ ਪਾਸੋਂ ਪੁੱਛ (ਜਿਨ੍ਹਾਂ ਨੂੰ ਇਸ ਸੰਸਾਰ-ਸਮੁੰਦਰ ਵਿਚੋਂ) ਪਾਰ ਲੰਘਣ ਦੀ ਜਾਚ ਹੈ। ਹੇ ਭਾਈ! ਉਹ ਮਨੁੱਖ ਹੀ ਅਸਲ ਸਿਆਣੇ (ਤਾਰੂ ਹਨ, ਜੋ ਸੰਸਾਰ-ਸਮੁੰਦਰ ਦੀਆਂ ਇਹਨਾਂ ਵਿਕਾਰਾਂ ਦੀਆਂ ਲਹਿਰਾਂ ਵਿਚੋਂ ਪਾਰ ਲੰਘਦੇ ਹਨ)। ਮੈਂ (ਭੀ ਉਹਨਾਂ ਦੀ ਸੰਗਤਿ ਵਿਚ ਹੀ) ਇਹਨਾਂ ਲਹਿਰਾਂ ਤੋਂ ਪਾਰ ਲੰਘ ਸਕਦਾ ਹਾਂ।੩।

          Do you feel like me to listen and follow Guru now? Please do. Now let’s follow the path as Guru directs, it is a fact that even being close to Almighty, we choose to stay away from Him by following the mind-games stated in the following Guru Vaakas, Guru advises 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) Who lives according to Guru-Guidance, gives up bad intentions and longings like getting attractive to other’s wives, wealth, avarice, self-conceit and bad inclinations(vice), bad intentions, slandering of others, lust and anger.

          Here is the essence of a life of a Gurmukh who doesn’t have longing for others wives, wealth and who rises above greed, conceit and vice. Gurmukh abandons slandering of others, lust and anger because that is the advice Guru passes on. Then whatever comes into the mind in a negative color, it is painted over with Guru Teachings. Interestingly when mind falls in love with Akalpurakh, Love of His Name rules the mind and consequently it doesn’t embrace lust, greed, anger and conceit any way. The ruling- urges for this stuff, are unseated in His love. If the mind is still in control instead, Guru is not listened to; and then the love for the Creator within, doesn’t blossom at all. Deceiving others is a worse act but self deception is equal to a suicide.

          All above Guru Vakaas state about abandoning bad habits to realize Akalpurakh, Guru Instructions are very precious because with the help of them we reach to a state of mind where He is envisioned within; just ponder over what Guru says in the following Guru Vakas in this context

ਮਹਲ ਮਹਿ ਬੈਠੇ ਅਗਮ ਅਪਾਰ ॥

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

Mahal mėh baiṯẖe agam apār.

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

In Essence: Within resides the Inaccessible and Infinite Almighty, only those obtain His Nectarous Presence within, who are holding to Guru-Shabad- jewel and live according to it (Pause)

          As advised in previous Vaakas above, lust, greed, anger, conceit and bad intentions must be abandoned and these should be replaced with Guru Teachings, in other words Guru Teachings should steer the mind instead of other influences. If it is done with sincerity, then the presence of Akalpurakh, who is Inaccessible and infinite, is envisioned within. Otherwise sticking to these things that create negativity within, there is no chance of beholding Him within and out side regardless of one’s meditation and singing the praises of Akalpurakh. In this regard what more clarity a Sikh needs from Guru?

          As “within resides the Infinite Prabh” advice continues to realize Him, Guru defines the behavior that must be developed while pursuing a path of uniting with Akalpurakh.

Continues

Partial interpretation in Punjabi is by Dr Sahib Singh Ji

From “Guru Message” under publication

By: G Singh

Above All Are The Creator And His Praise

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

ਮਨਹਠ ਬੁਧੀ ਕੇਤੀਆ ਕੇਤੇ ਬੇਦ ਬੀਚਾਰ ॥

ਕੇਤੇ ਬੰਧਨ ਜੀਅ ਕੇ ਗੁਰਮੁਖਿ ਮੋਖ ਦੁਆਰ ॥

ਸਚਹੁ ਓਰੈ ਸਭੁ ਕੋ ਉਪਰਿ ਸਚੁ ਆਚਾਰੁ ॥੫॥ 

Manhaṯẖ buḏẖī keṯī▫ā keṯe beḏ bīcẖār.

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

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

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

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

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

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

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

ਸਿਮਰਤ ਨਾਮ ਪੂਰਨ ਆਚਾਰ ॥੩॥

Simraṯ nām pūran ācẖār. ||3||

In Essence: Remembering His Name is a perfect conduct.

ਪੰਨਾ 1222, ਸਤਰ 9 ਮਃ 5

ਸ੍ਰਵਣੀ ਕੀਰਤਨੁ ਸਿਮਰਨੁ ਸੁਆਮੀ ਇਹੁ ਸਾਧ ਕੋ ਆਚਾਰੁ ॥

Sarvaṇī kīrṯan simran su▫āmī ih sāḏẖ ko ācẖār.

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

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

ਪੰਨਾ 1255, ਸਤਰ 19 ਮਃ 1 

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

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

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

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

ਪੰਨਾ 54, ਸਤਰ 15 ਮਃ 1 

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

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

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

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

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

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

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

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

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

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

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

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

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

Three Factors In Sikhi

There are three factors in Sikhi 

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

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

ਸਿਰੀਰਾਗੁ ਮਹਲਾ ੫ ਘਰੁ ੬ ॥

ਕਰਣ ਕਾਰਣ ਏਕੁ ਓਹੀ ਜਿਨਿ ਕੀਆ ਆਕਾਰੁ ॥

ਤਿਸਹਿ ਧਿਆਵਹੁ ਮਨ ਮੇਰੇ ਸਰਬ ਕੋ ਆਧਾਰੁ ॥੧॥ 

Sirīrāg mėhlā 5 gẖar 6.

Karaṇ kāraṇ ek ohī jin kī▫ā ākār.

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

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

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

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

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

ਗੁਰ ਕੇ ਚਰਨ ਮਨ ਮਹਿ ਧਿਆਇ ॥

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

Gur ke cẖaran man mėh ḏẖi▫ā▫e.

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

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

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

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

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

ਦੁਖੁ ਕਲੇਸੁ ਨ ਭਉ ਬਿਆਪੈ ਗੁਰ ਮੰਤ੍ਰੁ ਹਿਰਦੈ ਹੋਇ ॥

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

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

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

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

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

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

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

ਦੇਖਿ ਦਰਸਨੁ ਮਨੁ ਸਾਧਾਰੈ ਪਾਪ ਸਗਲੇ ਜਾਹਿ ॥

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

Ḏekẖ ḏarsan man saḏẖārai pāp sagle jāhi.

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

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

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

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

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

ਸਾਧਸੰਗਤਿ ਮਨਿ ਵਸੈ ਸਾਚੁ ਹਰਿ ਕਾ ਨਾਉ ॥

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

Sāḏẖsangaṯ man vasai sācẖ har kā nā▫o.

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

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

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

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

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

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

ਕਾਮਿ ਕ੍ਰੋਧਿ ਅਹੰਕਾਰਿ ਮਾਤੇ ਵਿਆਪਿਆ ਸੰਸਾਰੁ ॥

ਪਉ ਸੰਤ ਸਰਣੀ ਲਾਗੁ ਚਰਣੀ ਮਿਟੈ ਦੂਖੁ ਅੰਧਾਰੁ ॥੨॥ 

Kām kroḏẖ ahaʼnkār māṯe vi▫āpi▫ā sansār.

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

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

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

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

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

ਸਤੁ ਸੰਤੋਖੁ ਦਇਆ ਕਮਾਵੈ ਏਹ ਕਰਣੀ ਸਾਰ ॥

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

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

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

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

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

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

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

ਜੋ ਦੀਸੈ ਸੋ ਸਗਲ ਤੂੰਹੈ ਪਸਰਿਆ ਪਾਸਾਰੁ ॥

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

Jo ḏīsai so sagal ṯūʼnhai pasri▫ā pāsār.

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

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

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

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

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

Interpretation in Punjabi is by Dr Sahib Singh Ji

From “GURU MESSAGE” under Publication
G Singh