GURSOCH-The Gurbani Connection

The Virtuous Akalpurakh And I Who Has No Merit. (On 738 SGGS Raag Suhi Fifth Nanak)

By G.Singh in GURBANI ARTICLES

We really need to learn from our Guru how to serve Akalpurakh. In the following Shabada, Guru ji gives that lesson to his followers. Let’s learn from our Guru:

ਸੂਹੀ ਮਹਲਾ ੫ ॥

ਕਿਆ ਗੁਣ ਤੇਰੇ ਸਾਰਿ ਸਮ੍ਹ੍ਹਾਲੀ ਮੋਹਿ ਨਿਰਗੁਨ ਕੇ ਦਾਤਾਰੇ ॥

ਬੈ ਖਰੀਦੁ ਕਿਆ ਕਰੇ ਚਤੁਰਾਈ ਇਹੁ ਜੀਉ ਪਿੰਡੁ ਸਭੁ ਥਾਰੇ ॥੧॥

Sūhī mėhlā 5.

Ki▫ā guṇ ṯere sār samĥālī mohi nirgun ke ḏāṯāre.

Bai kẖarīḏ ki▫ā kare cẖaṯurā▫ī ih jī▫o pind sabẖ thāre. ||1||

In Essence: Oh Beneficent Prabh!I have no, what virtues of yours I can recount because they are so many! I am your slave, what clever-tricks can I play? This soul and body are all yours.

Through this self analysis, Guru ji inspires his followers to realize our Akalpurakh who is having uncountable virtues, literally we do not have those virtues, He is the Giver of those virtues that elevate the soul to higher levels. So advice is to surrender to Him after abandoning all cleverness( Hint is at that hyper-rationality we usually brings in pursuit of the Unknown Prabh). All these intellectual establishments may be useful in worldly show but before Him, they carry no value, be aware about it before thinking to desire to enter into His realm.

ਕਿਆ ਗੁਣ = ਕੇਹੜੇ ਕੇਹੜੇ ਗੁਣ? ਸਾਰਿ = ਚੇਤੇ ਕਰ ਕੇ। ਸਮ੍ਹ੍ਹਾਲੀ = ਸਮ੍ਹ੍ਹਾਲੀਂ, ਮੈਂ ਹਿਰਦੇ ਵਿਚ ਵਸਾਵਾਂ। ਮੋਹਿ ਦਾਤਾ ਰੇ = ਹੇ ਮੇਰੇ ਦਾਤਾਰ! ਨਿਰਗੁਨ = ਗੁਣ-ਹੀਨ। ਬੈ ਖਰੀਦੁ = ਮੁੱਲ ਲਿਆ ਹੋਇਆ। ਜੀਉ = ਜਿੰਦ। ਪਿੰਡੁ = ਸਰੀਰ। ਸਭੁ = ਸਭ ਕੁਝ। ਥਾਰੇ = ਤੇਰੇ।੧।

ਮੈਂ ਗੁਣ-ਹੀਨ ਦੇ ਹੇ ਦਾਤਾਰ! ਮੈਂ ਤੇਰੇ ਕੇਹੜੇ ਕੇਹੜੇ ਗੁਣ ਚੇਤੇ ਕਰ ਕੇ ਆਪਣੇ ਹਿਰਦੇ ਵਿਚ ਵਸਾਵਾਂ? (ਮੈਂ ਤਾਂ ਤੇਰਾ ਮੁੱਲ-ਖ਼ਰੀਦਿਆ ਸੇਵਕ ਹਾਂ) ਮੁੱਲ-ਖ਼ਰੀਦਿਆ ਨੌਕਰ ਕੋਈ ਚਲਾਕੀ ਦੀ ਗੱਲ ਨਹੀਂ ਕਰ ਸਕਦਾ। (ਹੇ ਦਾਤਾਰ! ਮੇਰਾ) ਇਹ ਸਰੀਰ ਤੇ ਮੇਰੀ ਇਹ ਜਿੰਦ ਸਭ ਤੇਰੇ ਹੀ ਦਿੱਤੇ ਹੋਏ ਹਨ।੧।

ਲਾਲ ਰੰਗੀਲੇ ਪ੍ਰੀਤਮ ਮਨਮੋਹਨ ਤੇਰੇ ਦਰਸਨ ਕਉ ਹਮ ਬਾਰੇ ॥੧॥ ਰਹਾਉ ॥

Lāl rangīle parīṯam manmohan ṯere ḏarsan ka▫o ham bāre. ||1|| rahā▫o.

In Essence: Oh dear blissful fascinating Beloved, I sacrifice to your vision. (Pause)

It is a statement made in utter love and fascinating- vision of Akalpurakh. It is a gratitude expressed towards extremely fascinating beloved Creator. These are the wondrous feelings that applaud His wondrous show.

ਰੰਗੀਲੇ = ਹੇ ਚੋਜੀ! ਬਾਰੇ = ਸਦਕੇ।੧।ਰਹਾਉ।

ਹੇ ਚੋਜੀ ਲਾਲ! ਹੇ ਪ੍ਰੀਤਮ! ਹੇ ਮਨ ਨੂੰ ਮੋਹ ਲੈਣ ਵਾਲੇ! ਅਸੀਂ ਜੀਵ ਤੇਰੇ ਦਰਸਨ ਤੋਂ ਕੁਰਬਾਨ ਹਾਂ।੧।ਰਹਾਉ।

ਪ੍ਰਭੁ ਦਾਤਾ ਮੋਹਿ ਦੀਨੁ ਭੇਖਾਰੀ ਤੁਮ੍ਹ੍ਹ ਸਦਾ ਸਦਾ ਉਪਕਾਰੇ ॥

ਸੋ ਕਿਛੁ ਨਾਹੀ ਜਿ ਮੈ ਤੇ ਹੋਵੈ ਮੇਰੇ ਠਾਕੁਰ ਅਗਮ ਅਪਾਰੇ ॥੨॥

Parabẖ ḏāṯā mohi ḏīn bẖekẖārī ṯumĥ saḏā saḏā upkāre.

So kicẖẖ nāhī jė mai ṯe hovai mere ṯẖākur agam apāre. ||2||

In Essence: Oh Prabh! You are the great Giver and I am your poor beggar, and you have been beneficent to me always. Oh my Inaccessible, Infinite Master, I cannot do anything by myself.

Again a prayer to Akalpurakh in utter humbleness is offered, He is begged to take care of the soul that totally is dependent on His Ordinance, it just cannot perform any thing at its own. It also shows how His Ordinance is fully understood and grace is sought from the Infinite Master who gives so much even without asking.

ਮੋਹਿ = ਮੈਂ। ਦੀਨੁ = ਕੰਗਾਲ। ਭੇਖਾਰੀ = ਮੰਗਤਾ। ਮੈ ਤੇ = ਮੈਥੋਂ। ਠਾਕੁਰ = ਹੇ ਠਾਕੁਰ! ਅਗਮ = ਹੇ ਅਪਹੁੰਚ! ਅਪਾਰੇ = ਹੇ ਬੇਅੰਤ!।੨।

(ਹੇ ਦਾਤਾਰ!) ਤੂੰ ਮਾਲਕ ਹੈਂ, ਦਾਤਾਂ ਦੇਣ ਵਾਲਾ ਹੈਂ, ਮੈਂ (ਤੇਰੇ ਦਰ ਤੇ) ਕੰਗਾਲ ਮੰਗਤਾ ਹਾਂ, ਤੂੰ ਸਦਾ ਹੀ ਤੂੰ ਸਦਾ ਹੀ ਮੇਰੇ ਉਤੇ ਮੇਹਰਬਾਨੀਆਂ ਕਰਦਾ ਹੈਂ। ਹੇ ਮੇਰੇ ਅਪਹੁੰਚ ਅਤੇ ਬੇਅੰਤ ਮਾਲਕ! ਕੋਈ ਐਸਾ ਕੰਮ ਨਹੀਂ ਜੋ (ਤੇਰੀ ਮਦਦ ਤੋਂ ਬਿਨਾ) ਮੈਥੋਂ ਹੋ ਸਕੇ।੨।

ਕਿਆ ਸੇਵ ਕਮਾਵਉ ਕਿਆ ਕਹਿ ਰੀਝਾਵਉ ਬਿਧਿ ਕਿਤੁ ਪਾਵਉ ਦਰਸਾਰੇ ॥

ਮਿਤਿ ਨਹੀ ਪਾਈਐ ਅੰਤੁ ਨ ਲਹੀਐ ਮਨੁ ਤਰਸੈ ਚਰਨਾਰੇ ॥੩॥

Ki▫ā sev kamāva▫o ki▫ā kahi rījẖāva▫o biḏẖ kiṯ pāva▫o ḏarsāre.

Miṯ nahī pā▫ī▫ai anṯ na lahī▫ai man ṯarsai cẖarnāre. ||3||

In Essence: What kind of service I should render to you? How can I please you? In what way I can have your vision? Though your extent cannot be known and your limits cannot be found, my mind longs to be in your refuge humbly.

This is the right plight of all beginners that Guru Ji portrays, mortals just don’t know how to realize Him, so they are advised to pray to Him to be blessed with an ability to please Him. Totally handicapped by Maya influences, soul just doesn’t understand the path that leads to Him. One thing here must be noted that even in this plight, longing to envision Him,remains present which alone can help if His grace is bestowed. When He is unfathomable, it is not possible even to imagine to envision Him but through praying for help of the Infinite Akalpurakh, it becomes possible, so Guru followers are advised to supplicate humbly to have His vision. In the following Guru Vaak, it becomes clearer that once prayer is heard, He does all to save the soul.

ਕਮਾਵਉ = ਕਮਾਵਉਂ, ਮੈਂ ਕਰਾਂ। ਕਹਿ = ਆਖ ਕੇ। ਰੀਝਾਵਉ = ਰੀਝਾਵਉਂ, ਮੈਂ ਖ਼ੁਸ਼ ਕਰਾਂ। ਬਿਧਿ ਕਿਤੁ = ਕਿਸ ਤਰੀਕੇ ਨਾਲ? ਪਾਵਉ = ਪਾਵਉਂ। ਮਿਤਿ = ਅੰਦਾਜ਼ਾ, ਮਾਪ।੩।

ਹੇ ਪ੍ਰਭੂ! ਮੈਂ ਤੇਰੀ ਕੇਹੜੀ ਸੇਵਾ ਕਰਾਂ? ਮੈਂ ਕੀਹ ਆਖ ਕੇ ਤੈਨੂੰ ਖ਼ੁਸ਼ ਕਰਾਂ? ਮੈਂ ਕਿਸ ਤਰ੍ਹਾਂ ਤੇਰਾ ਦੀਦਾਰ ਹਾਸਲ ਕਰਾਂ? ਤੇਰੀ ਹਸਤੀ ਦਾ ਮਾਪ ਨਹੀਂ ਲੱਭ ਸਕਦਾ, ਤੇਰੇ ਗੁਣਾਂ ਦਾ ਅੰਤ ਨਹੀਂ ਪੈ ਸਕਦਾ। ਮੇਰਾ ਮਨ ਸਦਾ ਤੇਰੇ ਚਰਨਾਂ ਵਿਚ ਪਏ ਰਹਿਣ ਨੂੰ ਤਰਸਦਾ ਹੈ।੩।

ਪਾਵਉ ਦਾਨੁ ਢੀਠੁ ਹੋਇ ਮਾਗਉ ਮੁਖਿ ਲਾਗੈ ਸੰਤ ਰੇਨਾਰੇ ॥

ਜਨ ਨਾਨਕ ਕਉ ਗੁਰਿ ਕਿਰਪਾ ਧਾਰੀ ਪ੍ਰਭਿ ਹਾਥ ਦੇਇ ਨਿਸਤਾਰੇ ॥੪॥੬॥

Pāva▫o ḏān dẖīṯẖ ho▫e māga▫o mukẖ lāgai sanṯ renāre.

Jan Nānak ka▫o gur kirpā ḏẖārī parabẖ hāth ḏe▫e nisṯāre. ||4||6||

In Essence: I beg persistently from you, please give me the company of Guru to live in utter humbleness. Nanak says that Guru has blessed humble servant, Akalpurakh Himself has saved him.

He is unfathomable; it is unknown for a beginner how to please Him and what kind of service should be rendered to Him. Here Guru ji hints what actually is needed to know all this. Saint here is used for Guru that is cleared from the clause “Gur Kirpa”. It is begged from Prabh to have a Guru. Once Guru is met, soul becomes worthy of Him and it can render the right service to Him that pleases Him, eventually Prabh Himself saves the soul.

ਪਾਵਉ = ਪਾਵਉਂ, ਮੈਂ ਪ੍ਰਾਪਤ ਕਰਾਂ। ਮਾਗਉ = ਮੈਂ ਮੰਗਦਾ ਹਾਂ। ਮੁਖਿ = ਮੂੰਹ ਉਤੇ। ਰੇਨਾਰੇ = ਚਰਨ-ਧੂੜ। ਕਉ = ਨੂੰ। ਗੁਰਿ = ਗੁਰੂ ਨੇ। ਪ੍ਰਭਿ = ਪ੍ਰਭੂ ਨੇ। ਦੇਇ = ਦੇ ਕੇ। ਨਿਸਤਾਰੇ = ਪਾਰ ਲੰਘਾ ਲਿਆ।੪।

ਹੇ ਪ੍ਰਭੂ! ਮੈਂ ਢੀਠ ਹੋ ਕੇ (ਮੁੜ ਮੁੜ, ਤੇਰੇ ਦਰ ਤੋਂ) ਮੰਗਦਾ ਹਾਂ, ਮੈਨੂੰ ਇਹ ਦਾਨ ਮਿਲ ਜਾਏ ਕਿ ਮੇਰੇ ਮੱਥੇ ਉਤੇ ਤੇਰੇ ਸੰਤ ਜਨਾਂ ਦੇ ਚਰਨਾਂ ਦੀ ਧੂੜ ਲੱਗਦੀ ਰਹੇ। ਹੇ ਨਾਨਕ! (ਆਖ-) ਜਿਸ ਦਾਸ ਉਤੇ ਗੁਰੂ ਨੇ ਮੇਹਰ ਕਰ ਦਿੱਤੀ, ਪ੍ਰਭੂ ਨੇ (ਉਸ ਨੂੰ ਆਪਣੇ) ਹੱਥ ਦੇ ਕੇ (ਸੰਸਾਰ-ਸਮੁੰਦਰ ਤੋਂ) ਪਾਰ ਲੰਘਾ ਲਿਆ।੪।੬।

It is very important to overcome self-conceit that makes commotion about all cleverness and its ability to execute difficult and intellectual tasks. Going before Akalpurakh, one needs to understand that conceit doesn’t help at all in His pursuits. In reality,when He is the virtuous, Giver of virtues to other, Giver of life to all,then what does make us think that we are virtuous. In utter humbleness, a prayer to Him to have Guru is a must- act because literally it’s hard to know the Infinite without Guru. Sikhs have Guru that is Sri Guru Granth Sahib, only they need is to live what Guru teaches, that is what it means to have dust of Guru’s feet, and it also means that in humility Guru should be obeyed. In this context, we should pray to Prabh to enable us to obey Guru in true sense. When His grace occurs, one fully understands that all soul and body are His, keeping that in mind, as Guru says, overcomes conceit, remains detached to Maya and just be there to watch the show of Maya while keeping His glowing memory in the heart. Sincere love for Him, and sincerely obeying Guru, help in materializing His vision

Interpretation in Punjabi is by Dr. Sahib Singh Ji

I Am Occupational Lover Of Prabh Ji

By G.Singh in GURBANI ARTICLES

Guru Nanak uses examples of four kinds of lives in a metaphoric expression to convey his unshakable love for Akalpurakh, his under lying idea is to inspire his followers to be in love with the Creator regardless wherever and whatever positions they are in. The interpretations of this Guru Shabada by various Scholars, in my mind, are missing something. I am going to Share with Guru followers that the message is conveyed well magnificently with a broad application and it is our duty to live as Guru implies his advice to us. Now let’s go through the shabada and find it out.

ਗਉੜੀ ਬੈਰਾਗਣਿ ਮਹਲਾ ੧ ॥

ਹਰਣੀ ਹੋਵਾ ਬਨਿ ਬਸਾ ਕੰਦ ਮੂਲ ਚੁਣਿ ਖਾਉ ॥

ਗੁਰ ਪਰਸਾਦੀ ਮੇਰਾ ਸਹੁ ਮਿਲੈ ਵਾਰਿ ਵਾਰਿ ਹਉ ਜਾਉ ਜੀਉ ॥੧॥

Ga▫oṛī bairāgaṇ mėhlā 1.

Harṇī hovā ban basā kanḏ mūl cẖuṇ kẖā▫o.

Gur parsādī merā saho milai vār vār ha▫o jā▫o jī▫o. ||1||

In essence: If I was a doe, I would live in a forest, and would pick up fruits and roots to eat, with Guru Grace I would meet my Master and I would sacrifice to Him again and again.

The female deer is considered very mellow in nature; indeed she supports her on fruits and roots. Roots and fruits are symbolic of natural and modest food, and to be Doe is a message of being calm and live modestly. This is the first kind of life, Guru imagines to have; however, being in that situation, Guru determines his unshakable love for Akalpurakh by saying that being in that plight, he has only one hope to have Guru with whose blessings his Master can be met. In that case mind goes into a mode of His praises. The purpose of life is to meet Him and to end this long separation from Him, so what if that plight in the society is not lofty or richer? Guru inspires his followers to remember only one thing and that is the purpose of life to find a True Guru and through Guru, meet the Creator, the rest becomes insignificant for His seeker. Please read carefully the next Guru Vaak, in it, Guru stresses what he is involved in and what he hopes his followers will follow him in this regard?

ਬਨਿ = ਬਨ ਵਿਚ, ਜੰਗਲ ਵਿਚ। ਬਸਾ = ਮੈਂ ਵੱਸਾਂ। ਕੰਦ ਮੂਲ = ਭਾਵ, ਘਾਹ-ਬੂਟ (ਫਲ ਫੁੱਲ)। ਚੁਣਿ = ਚੁਣ ਕੇ। ਖਾਉ = ਮੈਂ ਖਾਵਾਂ। ਗੁਰ ਪਰਸਾਦੀ = ਗੁਰੂ ਦੀ ਕਿਰਪਾ ਨਾਲ। ਵਾਰਿ ਵਾਰਿ = ਸਦਕੇ ਸਦਕੇ। ਹਉ = ਮੈਂ। ਜਾਉ = ਜਾਉਂ।੧।

(ਹਰਣੀ ਜੰਗਲ ਵਿਚ ਘਾਹ-ਬੂਟ ਚੁਣ ਕੇ ਖਾਂਦੀ ਹੈ ਤੇ ਮੌਜ ਵਿਚ ਚੁੰਗੀਆਂ ਮਾਰਦੀ ਹੈ (ਹੇ ਪ੍ਰਭੂ! ਤੇਰਾ ਨਾਮ ਮੇਰੀ ਜਿੰਦ ਲਈ ਖ਼ੁਰਾਕ ਬਣੇ, ਜਿਵੇਂ ਹਰਣੀ ਲਈ ਕੰਦ-ਮੂਲ ਹੈ। ਮੈਂ ਤੇਰੇ ਨਾਮ-ਰਸ ਨੂੰ ਪ੍ਰੀਤ ਨਾਲ ਖਾਵਾਂ, ਮੈਂ ਸੰਸਾਰ-ਬਨ ਵਿਚ ਬੇ-ਮੁਥਾਜ ਹੋ ਕੇ ਵਿਚਰਾਂ ਜਿਵੇਂ ਹਰਣੀ ਜੰਗਲ ਵਿਚ। ਜੇ ਗੁਰੂ ਦੀ ਕ੍ਰਿਪਾ ਨਾਲ ਮੇਰਾ ਖਸਮ-ਪ੍ਰਭੂ ਮੈਨੂੰ ਮਿਲ ਪਏ, ਤਾਂ ਮੈਂ ਮੁੜ ਮੁੜ ਉਸ ਤੋਂ ਸਦਕੇ ਕੁਰਬਾਨ ਜਾਵਾਂ।੧।

ਮੈ ਬਨਜਾਰਨਿ ਰਾਮ ਕੀ ॥

ਤੇਰਾ ਨਾਮੁ ਵਖਰੁ ਵਾਪਾਰੁ ਜੀ ॥੧॥ ਰਹਾਉ ॥

Mai banjāran rām kī.

Ŧerā nām vakẖar vāpār jī. ||1|| rahā▫o.

In essence: I am an occupational lover of All Pervading Akalpurakh, oh Prabh! In your Name-commodity I deal [with Your Grace!] (Pause)

There is nothing better than to be in His love, there is no other pursuit better than seeking His union in His love, there is no other desire better than the desire of singing the praise of The Creator. Guru ji literally detours his followers from Maya towards Him, instead of letting them stuck in other kinds of trades that break away the soul from the creator, he pursues them to love Him heartily. It is called destined to live in His love. If the soul is in love with Him, its dealings are changed, and its longing rests only at Him literally.

In the next Guru Vakas, another kind of plight of life is used in a metaphoric way; however, the stressed idea in this Guru Vaaka is kept intact and the followers are advised to bear in mind the story that is all about His love.

ਬਨਜਾਰਨਿ = ਵਣਜ ਕਰਨ ਵਾਲੀ। ਵਖਰੁ = ਸੌਦਾ।੧।ਰਹਾਉ।

(ਹੇ ਪ੍ਰਭੂ! ਜੇ ਤੇਰੀ ਮਿਹਰ ਹੋਵੇ ਤਾਂ) ਮੈਂ ਤੇਰੇ ਨਾਮ ਦੀ ਵਣਜਾਰਨ ਬਣ ਜਾਵਾਂ ਤੇਰਾ ਨਾਮ ਮੇਰਾ ਸੌਦਾ ਬਣੇ, ਤੇਰੇ ਨਾਮ ਨੂੰ ਵਿਹਾਝਾਂ।੧।ਰਹਾਉ।

ਕੋਕਿਲ ਹੋਵਾ ਅੰਬਿ ਬਸਾ ਸਹਜਿ ਸਬਦ ਬੀਚਾਰੁ ॥

ਸਹਜਿ ਸੁਭਾਇ ਮੇਰਾ ਸਹੁ ਮਿਲੈ ਦਰਸਨਿ ਰੂਪਿ ਅਪਾਰੁ ॥੨॥

Kokil hovā amb basā sahj sabaḏ bīcẖār.

Sahj subẖā▫e merā saho milai ḏarsan rūp apār. ||2||

In essence: If I was a cuckoo and I would reside in a Mango tree, I would intuitively contemplate on Shabad of His praise; naturally I would then meet and behold my Master who is extremely beautiful.

Here an example of cuckoo is taken, and a symbol of a mango tree is used because mango tree stands for high status, in old times to have garden of mangoes was a sign of wealth. Cuckoo is a bird that lives high on the mango trees. Interestingly here cuckoo is taken to express a longing to contemplate on His praises, obviously, Guru Hints at sweet voice and the devotion of cuckoo just to beautify singing His virtues, so unlike Doe, cuckoo is in a better position; however the better position doesn’t matter, Guru says, the mind must be remained imbued with the Creator in all circumstances. Again it doesn’t matter what social position is given by the Creator, the purpose of life should be praising Him, and there should be the longing in the heart to meet the beauteous Master. Guru Nanak repeatedly in his many Shabadas stresses on falling in love with the Creator by eliminating self-conceit through Guru. Teachings of the Guru are not merely for reading and discussing and taking as our own minds think but to put them (Gurbani) in practice by living as Guru directs. In this Shabada, same idea is wrapped in metaphoric way.

ਅੰਬਿ = ਅੰਬ (ਦੇ ਬੂਟੇ) ਉੱਤੇ। ਸਹਜਿ = ਅਡੋਲ ਅਵਸਥਾ ਵਿਚ (ਟਿਕ ਕੇ,) ਮਸਤ ਹੋ ਕੇ। ਸਬਦ ਬੀਚਾਰੁ = ਸ਼ਬਦ ਦਾ ਵੀਚਾਰ।। ਰੂਪਿ = ਰੂਪ ਵਾਲਾ। ਅਪਾਰੁ = ਬੇਅੰਤ ਪ੍ਰਭੂ।੨।

(ਕੋਇਲ ਦੀ ਅੰਬ ਨਾਲ ਪ੍ਰੀਤਿ ਪ੍ਰਸਿੱਧ ਹੈ। ਅੰਬ ਉਤੇ ਬੈਠ ਕੇ ਕੋਇਲ ਮਿੱਠੀ ਮਸਤ ਸੁਰ ਵਿਚ ਕੂਕਦੀ ਹੈ। ਜੇ ਮੇਰੀ ਪ੍ਰੀਤਿ ਪ੍ਰਭੂ ਨਾਮ ਉਹੋ ਜੇਹੀ ਹੋ ਜਾਏ ਜੈਸੀ ਕੋਇਲ ਦੀ ਅੰਬ ਨਾਲ ਹੈ ਤਾਂ) ਮੈਂ ਕੋਇਲ ਬਣਾਂ, ਅੰਬ ਉਤੇ ਬੈਠਾਂ (ਭਾਵ ਪ੍ਰਭੂ-ਨਾਮ ਨੂੰ ਆਪਣੀ ਜ਼ਿੰਦਗੀ ਦਾ ਸਹਾਰਾ ਬਣਾਵਾਂ) ਤੇ ਮਸਤ ਅਡੋਲ ਹਾਲਤ ਵਿਚ ਟਿਕ ਕੇ ਪ੍ਰਭੂ ਦੀ ਸਿਫ਼ਤਿ-ਸਾਲਾਹ ਦੇ ਸ਼ਬਦ ਦੀ ਵਿਚਾਰ ਕਰਾਂ (ਸ਼ਬਦ ਵਿਚ ਚਿੱਤ ਜੋੜਾਂ)। ਮਸਤ ਅਡੋਲ ਅਵਸਥਾ ਵਿਚ ਟਿਕਿਆਂ, ਪ੍ਰੇਮ ਵਿਚ ਜੁੜਿਆਂ ਹੀ ਪਿਆਰਾ ਦਰਸ਼ਨੀ ਸੋਹਣਾ ਬੇਅੰਤ ਪ੍ਰਭੂ-ਪਤੀ ਮਿਲਦਾ ਹੈ।੨।

ਮਛੁਲੀ ਹੋਵਾ ਜਲਿ ਬਸਾ ਜੀਅ ਜੰਤ ਸਭਿ ਸਾਰਿ ॥

ਉਰਵਾਰਿ ਪਾਰਿ ਮੇਰਾ ਸਹੁ ਵਸੈ ਹਉ ਮਿਲਉਗੀ ਬਾਹ ਪਸਾਰਿ ॥੩॥

Macẖẖulī hovā jal basā jī▫a janṯ sabẖ sār.

Urvār pār merā saho vasai ha▫o mila▫ugī bāh pasār. ||3||

In essence: If I was a fish, I would abide in the water by being in love with Him who takes care of all beings, my Master who dwells this side and on that side, I would meet Him with extreme eagerness.

Here is the third plight of life, fish is heavily hunted still it lives in the water totally depending on Akalpurakh. Water here is also used to express eternal bound between His devotees and Him, it is the same kind of bound as the fish has with water to live on. Once it is out of it, it dies, same way, His devotees live in His love, without his memory in mind they do not want to live. With this symbol, His faith is fortified because in reality Akalpurakh takes care of all and is the Care-Taker of all. Being in a fish’s place, it is said that Akalpurakh is the One who is real Protector; so there is no need to worry about anything since He is on the back to support us, if our life span has come to an end,our journey as humans is destined to end, there is no need to blame Him for that saying that He is the Protector and why He hasn’t stopped the death. Poetic expression in Guru Vaakas shows strong eagerness to meet the Master. Again, neither the plight nor the situation we are in, should ever detour us from the love of our Creator, in simple words, it just doesn’t matter in what current plight the person is in if he/she is in love with Him. If being in a position of a fish, whole ocean or pond or a river is needed to swim across, so it be, the longing to meet Him should continue glowing within. Thus after simple Doe to the high-rise -resident cuckoo, now fish is referred here which is confined in the water (Hint is at limitations and strong bounds). Guru ji is hinting at various confined plights and environments of the souls by using symbols of fish and water, a tree and underground crawling life. Dominating idea that is advocated here, is His love. So prayer is this “Oh Prabh, keep me wherever or in whatever condition; however cause me to live in your love, guide me if I error. and bless me with your union” After reading this, materialistic- prayers become laughable.

ਜਲਿ = ਜਲ ਵਿਚ। ਸਭਿ = ਸਾਰੇ। ਸਾਰਿ = ਸਾਰੇ, ਸੰਭਾਲਦਾ ਹੈ। ਉਰਵਾਰਿ = ਉਰਲੇ ਪਾਸੇ। ਪਾਰਿ = ਪਾਰਲੇ ਪਾਸੇ। ਪਸਾਰਿ = ਪਸਾਰ ਕੇ, ਖਿਲਾਰ ਕੇ।੩।

(ਮੱਛੀ ਪਾਣੀ ਤੋਂ ਬਿਨਾ ਨਹੀਂ ਜਿਊ ਸਕਦੀ। ਪ੍ਰਭੂ ਨਾਲ ਜੇ ਮੇਰੀ ਪ੍ਰੀਤਿ ਭੀ ਇਹੋ ਜਿਹੀ ਬਣ ਜਾਏ, ਤਾਂ) ਮੈਂ ਮੱਛੀ ਬਣਾਂ, ਸਦਾ ਉਸ ਜਲ-ਪ੍ਰਭੂ ਵਿਚ ਟਿਕੀ ਰਹਾਂ ਜੋ ਸਾਰੇ ਜੀਵ-ਜੰਤਾਂ ਦੀ ਸੰਭਾਲ ਕਰਦਾ ਹੈ। ਪਿਆਰਾ ਪ੍ਰਭੂ-ਪਤੀ (ਇਸ ਸੰਸਾਰ-ਸਮੁੰਦਰ ਦੇ ਅਸਗਾਹ ਜਲ ਦੇ) ਉਰਲੇ ਪਾਰਲੇ ਪਾਸੇ (ਹਰ ਥਾਂ) ਵੱਸਦਾ ਹੈ ( (ਜਿਵੇਂ ਮੱਛੀ ਆਪਣੇ ਬਾਜ਼ੂ ਖਿਲਾਰ ਕੇ ਪਾਣੀ ਵਿਚ ਤਾਰੀਆਂ ਲਾਂਦੀ ਹੈ) ਮੈਂ (ਭੀ) ਆਪਣੀਆਂ ਬਾਹਾਂ ਖਿਲਾਰ ਕੇ (ਭਾਵ, ਨਿਸੰਗ ਹੋ ਕੇ) ਉਸ ਨੂੰ ਮਿਲਾਂਗੀ।੩।

ਨਾਗਨਿ ਹੋਵਾ ਧਰ ਵਸਾ ਸਬਦੁ ਵਸੈ ਭਉ ਜਾਇ ॥

ਨਾਨਕ ਸਦਾ ਸੋਹਾਗਣੀ ਜਿਨ ਜੋਤੀ ਜੋਤਿ ਸਮਾਇ ॥੪॥੨॥੧੯॥

In essence: If I was a female snake, I would reside in the ground, His praise would be in my heart and my fears would depart. Nanak says that only those are fortunate soul-brides who are blended their light in His light

As before, different conditional life is used as example to convey the unshakable love for the Creator, here crawling creature is chosen, it’s not flying, walking or swimming but crawling. Indication is about limits of the female-snake that reflects limitations of humans in various plights. If Akalpurakh puts in that life where one cannot walk, swim or fly but crawl, what is the prayer should be ? To have Guru-Instructions! With Guru-Guidance, all fears are shed and the mind is totally fixed on the Creator Master. Word Suhagani conveys the status of a wife whose husband is alive, in Gurbani, she is described as, “Suhagan” (Who has her husband), and who are away from the Creator are considered Duhagnia, means without the Master or deserted ones. Notable point here is that the opposite of “Suhagni” is “Widhva” means widow but Akalpurakh, the Spouse of all soul-brides is ever fresh and ever alive, so the word :widow” is not used; those who go astray, they are unfortunate ones, deserted ones and go through agonies without the Spouse-Prabh. Who are with Akalpurakh, those soul-brides are “Suhagnia” means they are having the Spouse with them. So Guru ji stresses that regardless the other life that is restricted to crawling ( bad), prayer is to have Guru through whom soul-bride can become worthy of her Husband-Akalpurakh to have Him. Such soul-bride is known as “Suhagan” and such soul-bride indeed merges with the light of Prabh.

ਨਾਗਨਿ = ਸਪਣੀ। ਧਰ = ਧਰਤੀ ਵਿਚ। ਜਿਨ = ਜਿਨ੍ਹਾਂ ਦੀ। ਜੋਤੀ = ਜੋਤਿ-ਸੂਰਪ ਪ੍ਰਭੂ ਵਿਚ।੪।

(ਸਪਣੀ ਬੀਨ ਉੱਤੇ ਮਸਤ ਹੁੰਦੀ ਹੈ। ਪ੍ਰਭੂ ਨਾਲ ਜੇ ਮੇਰੀ ਪ੍ਰੀਤਿ ਭੀ ਇਹੋ ਜਿਹੀ ਬਣ ਜਾਏ, ਤਾਂ) ਮੈਂ ਸਪਣੀ ਬਣਾਂ, ਧਰਤੀ ਵਿਚ ਵੱਸਾਂ (ਭਾਵ, ਸਭ ਦੀ ਚਰਨ-ਧੂੜ ਹੋਵਾਂ, ਮੇਰੇ ਅੰਦਰ ਪ੍ਰਭੂ ਦੀ ਸਿਫ਼ਤਿ-ਸਾਲਾਹ ਵਾਲਾ) ਗੁਰ-ਸ਼ਬਦ ਵੱਸੇ (ਜਿਵੇਂ ਬੀਨ ਵਿਚ ਮਸਤ ਹੋ ਕੇ ਸਪਣੀ ਨੂੰ ਵੈਰੀ ਦੀ ਸੁੱਧ-ਬੁੱਧ ਭੁਲ ਜਾਂਦੀ ਹੈ) ਮੇਰਾ ਭੀ (ਦੁਨੀਆ ਵਾਲਾ ਸਾਰਾ) ਡਰ-ਭਉ ਦੂਰ ਹੋ ਜਾਏ। ਹੇ ਨਾਨਕ! ਜਿਨ੍ਹਾਂ ਜੀਵ-ਇਸਤ੍ਰੀਆਂ ਦੀ ਜੋਤਿ (ਸੁਰਤਿ) ਸਦਾ ਜੋਤਿ-ਰੂਪ ਪ੍ਰਭੂ ਵਿਚ ਟਿਕੀ ਰਹਿੰਦੀ ਹੈ, ਉਹ ਬੜੀਆਂ ਭਾਗਾਂ ਵਾਲੀਆਂ ਹਨ।੪।੨।੧੯।

Guru has one dominating message for us, that is to have love for the Creator in our hearts through Guru, and to be an obedient towards whatever Prabh gives us or brings on us, all this should be taken as His Will and it should be used as a chance to sing His praises through the guidance of True Guru. Interestingly, this message is expressed almost in all of the Shabadas throughout Sri Guru Granth Sahib. It is so beautiful to read and feel better and to realize that there should be no excuse to live without His love. In this Shabada, as usual, Guru Message shakes the souls to remain obedient to the Creator to whom actually they all belong truly.

Interpretation in Punjabi is by Dr. Sahib Singh Ji

Hoping On The Support Of Our Creator

By G.Singh in GURBANI ARTICLES

In the following Guru Shabada, Fifth Nanak inspires his followers to understand what is more important for a Sikh than any other thing in the world; and in it, Akalpurakh is accepted as the only source of support of the soul declaring the rest visible world as temporary like the shadows which fade as the time lapses. The beauty of Shabada lies in its dense and huge application in context of the journey of a soul. Whatever Maya color fascinates, it is so temporary that it has no usefulness for the journey of the soul even though the world plays otherwise. How soul is made aware of this fact, let’s go through it, this Shabada is on 398 SGGS

ਆਸਾ ਮਹਲਾ ੫ ॥

ਕੋਇ ਨ ਕਿਸ ਹੀ ਸੰਗਿ ਕਾਹੇ ਗਰਬੀਐ ॥

ਏਕੁ ਨਾਮੁ ਆਧਾਰੁ ਭਉਜਲੁ ਤਰਬੀਐ ॥੧॥

Āsā mėhlā 5.

Ko▫e na kis hī sang kāhe garbī▫ai.

Ėk nām āḏẖār bẖa▫ojal ṯarbī▫ai. ||1||

In Essence: One shouldn’t be proud of any relation since none could be a companion forever; it is only His Name –support that helps to swim across the dreadful worldly ocean.

It is a fact we witness every day, all beings we feel proud of, are unable to walk with the soul when it departs, mind in illusion still reacts in pride for having them, Guru suggests that the relations that are not even capable of going along with the soul as the life ends, shouldn’t we think about them before taking take pride in them? why to indulge in conceited behavior- because of them?. Only support of the soul is His Name. Trusting in Him and hoping on Him can make the life easy to pass, contrary to it, the mental load of pride, barricades our progress on Guru Path. This idea is further elaborated in the next Guru Vaakas by cementing our trust in Akalpurakh

ਕਿਸ ਹੀ ਸੰਗਿ = ਕਿਸੇ ਦੇ ਭੀ ਨਾਲ। ਗਰਬੀਐ = ਮਾਣ ਕਰੀਏ। ਆਧਾਰੁ = ਆਸਰਾ। ਭਉਜਲੁ = ਸੰਸਾਰ-ਸਮੁੰਦਰ। ਤਰਬੀਐ = ਤਰ ਸਕੀਦਾ ਹੈ।੧।

(ਹੇ ਮੇਰੀ ਜਿੰਦੇ!) ਕੋਈ ਮਨੁੱਖ ਸਦਾ ਕਿਸੇ ਦੇ ਨਾਲ ਨਹੀਂ ਨਿਭਦਾ (ਇਸ ਵਾਸਤੇ ਸੰਬੰਧੀ ਆਦਿਕਾਂ ਦਾ) ਕੋਈ ਮਾਣ ਨਹੀਂ ਕਰਨਾ ਚਾਹੀਦਾ। ਸਿਰਫ਼ ਪਰਮਾਤਮਾ ਦਾ ਨਾਮ ਹੀ (ਅਸਲ) ਆਸਰਾ ਹੈ (ਨਾਮ ਦੇ ਆਸਰੇ ਹੀ) ਸੰਸਾਰ-ਸਮੁੰਦਰ ਤੋਂ ਪਾਰ ਲੰਘ ਸਕੀਦਾ ਹੈ।੧।

ਮੈ ਗਰੀਬ ਸਚੁ ਟੇਕ ਤੂੰ ਮੇਰੇ ਸਤਿਗੁਰ ਪੂਰੇ ॥

ਦੇਖਿ ਤੁਮ੍ਹ੍ਹਾਰਾ ਦਰਸਨੋ ਮੇਰਾ ਮਨੁ ਧੀਰੇ ॥੧॥ ਰਹਾਉ ॥

Mai garīb sacẖ tek ṯūŉ mere saṯgur pūre.

Ḏekẖ ṯumĥārā ḏarsano merā man ḏẖīre. ||1|| rahā▫o.

In Essence: I am a poor but you are the Eternal Perfect True Guru and you are my support, beholding you encourages my heart to be stabilized (Pause)

When one realizes that only support that lasts forever is His Name (As Per Gurbani, the soul doesn’t die-Ram Kli Mehla 5 on 885 SGGS), and the relations are themselves limited by time, his/her mind is convinced to put full faith in the Creator and His Ordinance that rules the universe. As a result of complete faith in Him, the mind goes in utter humility; Akalpurakh who is actually True Guru, becomes final support of the soul. Infact, True Guidance comes from Him; His grace brings Guru in life who guides the soul to take support only from Akalpurakh and to keep unshakable faith in Him. Guru enables his followers to see Him all over, this envisioning of Him stills the mind. Literally we are poor [we have nothing that can save us at our own] and our courage comes from Him and we meet Guru because of His grace. His devotees obviously do not acknowledge the worldly stuff that sows the seeds of pride. This way, Akalpurakh becomes their world in reality. This idea is clarified further.

ਸਚੁ = ਸਦਾ ਕਾਇਮ ਰਹਿਣ ਵਾਲਾ। ਟੇਕ = ਆਸਰਾ। ਸਤਿਗੁਰ = ਹੇ ਸਤਿਗੁਰੂ! ਦੇਖਿ = ਵੇਖ ਕੇ। ਧੀਰੇ = ਧੀਰਜ ਫੜਦਾ ਹੈ।੧।ਰਹਾਉ।

ਹੇ ਮੇਰੇ ਪੂਰੇ ਸਤਿਗੁਰੂ (ਪ੍ਰਭੂ)! ਤੂੰ ਸਦਾ ਕਾਇਮ ਰਹਿਣ ਵਾਲਾ ਹੈਂ ਮੈਂ ਗਰੀਬ ਦਾ ਤੂੰ ਹੀ ਸਹਾਰਾ ਹੈਂ। ਤੇਰਾ ਦਰਸਨ ਕਰ ਕੇ ਮੇਰਾ ਮਨ (ਇਸ ਸੰਸਾਰ-ਸਮੁੰਦਰ ਤੋਂ ਪਾਰ ਲੰਘ ਸਕਣ ਲਈ) ਧੀਰਜ ਫੜਦਾ ਹੈ।੧।ਰਹਾਉ।

ਰਾਜੁ ਮਾਲੁ ਜੰਜਾਲੁ ਕਾਜਿ ਨ ਕਿਤੈ ਗਨੋ॥

ਹਰਿ ਕੀਰਤਨੁ ਆਧਾਰੁ ਨਿਹਚਲੁ ਏਹੁ ਧਨੋ॥੨॥

Rāj māl janjāl kāj na kiṯai gano.

Har kīrṯan āḏẖār nihcẖal ehu ḏẖano. ||2||

In Essence: Kingdom and wealth are mere entanglements and are of no use (for the soul), real support of life is the praise of Akalpurakh, and this wealth is eternal.

Disease of conceit inflicted on mortals by kingdom or worldly wealth, is very harmful, it causes the mind to go astray from His Path that is designed to have union with the Creator, obviously these kingdoms and wealth become hindrances in spiritual progress, and more over, they cause miseries. That is why Guru stresses that these things are of no use. Then what is useful? Guru answers in the next Vaaka. It is His praise that becomes the support of life for His devotees. Other worldly wealth is left behind but wealth of His Name -Simran goes along with the soul hereafter, so His Name is the eternal wealth.

Why Bani is called “Nirankar”?

The answer is clearer here because it is eternal and it is all about the Eternal Almighty. His created Maya is not eternal but of limited time, read on the next Guru Vaaka

ਵਾਲਾ+ਜੰਜਾਲੁ = ਮੋਹ ਵਿਚ ਫਸਾਣ = {ਅਸਲ ਲਫ਼ਜ਼ ਹੈ ‘ਗਨੁ’, ਇਥੇ ਪੜ੍ਹਨਾ ਹੈ। ਕਾਜਿ ਕਿਤੈ = ਕਿਸੇ ਭੀ ਕੰਮ। ‘ਗਨੋ’} ਗਿਣ, ਮਿਥ+ਗਨ = {ਅਸਲ ਲਫ਼ਜ਼ ਹੈ ‘ਧਨੁ’, ਇਥੇ ‘ਧਨੋ’। ਆਧਾਰੁ = ਆਸਰਾ। ਧਨ ਪੜ੍ਹਨਾ ਹੈ}।੨।

(ਹੇ ਜਿੰਦੇ!) ਦੁਨੀਆ ਦੀ ਪਾਤਿਸ਼ਾਹੀ ਤੇ ਧਨ-ਪਦਾਰਥ ਮਨ ਨੂੰ ਮੋਹੀ ਰੱਖਦੇ ਹਨ, (ਇਸ ਰਾਜ-ਮਾਲ ਨੂੰ ਆਖ਼ਰ) ਕਿਸੇ ਕੰਮ ਆਉਂਦਾ ਨਾਹ ਸਮਝ। ਪਰਮਾਤਮਾ ਦੀ ਸਿਫ਼ਤਿ-ਸਾਲਾਹ ਹੀ ਜਿੰਦ ਦਾ ਅਸਲੀ ਆਸਰਾ ਹੈ, ਇਹੀ ਸਦਾ ਕਾਇਮ ਰਹਿਣ ਵਾਲਾ ਧਨ ਹੈ।੨।

ਜੇਤੇ ਮਾਇਆ ਰੰਗ ਤੇਤ ਪਛਾਵਿਆ ॥

ਸੁਖ ਕਾ ਨਾਮੁ ਨਿਧਾਨੁ ਗੁਰਮੁਖਿ ਗਾਵਿਆ ॥੩॥

Jeṯe mā▫i▫ā rang ṯeṯ pacẖẖāvi▫ā.

Sukẖ kā nām niḏẖān gurmukẖ gāvi▫ā. ||3||

In Essence: All colors (of various kinds) of Maya are like fading shadows; His Name is treasure of comforts, through Guru His Name is sung.

Metaphoric expression here is very beautiful, soothing attractions of Maya are very temporary, as the shade goes away when the Sun-light disappears, same way the colorful Maya attractions too are temporary. People go through happiness and sorrows but His devotees remain stable and joyful in His love. When time lapses, their joy remains intact but other people endure tides of miseries that follow after temporary joy ends. His devotees sing His praises as per Guru Guidance. For His devotee, there is no reason to repent because the source of his/her joy is itself eternal ( His Praise).

ਰੰਗ = ਤਮਾਸ਼ੇ। ਤੇਤੇ = ਉਹ ਸਾਰੇ। ਪਛਾਵਿਆ = ਪਰਛਾਵੇਂ (ਵਾਂਗ ਢਲ ਜਾਣ ਵਾਲੇ)। ਸੁਖ ਕਾ ਨਿਧਾਨੁ = ਸੁਖਾਂ ਦਾ ਖ਼ਜ਼ਾਨਾ।੩।

(ਹੇ ਜਿੰਦੇ!) ਮਾਇਆ ਦੇ ਜਿਤਨੇ ਭੀ ਰੰਗ-ਤਮਾਸ਼ੇ ਹਨ ਉਹ ਸਾਰੇ ਪਰਛਾਵੇਂ ਵਾਂਗ ਢਲ ਜਾਣ ਵਾਲੇ ਹਨ, ਪਰਮਾਤਮਾ ਦਾ ਨਾਮ ਹੀ ਸਾਰੇ ਸੁਖਾਂ ਦਾ ਖ਼ਜ਼ਾਨਾ ਹੈ, ਇਹ ਨਾਮ ਗੁਰੂ ਦੀ ਸਰਨ ਪੈ ਕੇ ਹੀ ਸਲਾਹਿਆ ਜਾ ਸਕਦਾ ਹੈ।੩।

ਸਚਾ ਗੁਣੀ ਨਿਧਾਨੁ ਤੂੰ ਪ੍ਰਭ ਗਹਿਰ ਗੰਭੀਰੇ ॥

ਆਸ ਭਰੋਸਾ ਖਸਮ ਕਾ ਨਾਨਕ ਕੇ ਜੀਅਰੇ ॥੪॥੯॥੧੧੧॥

Sacẖā guṇī niḏẖān ṯūŉ parabẖ gahir gambẖīre.

Ās bẖarosā kẖasam kā Nānak ke jī▫are. ||4||9||111||

In Essence: Akalpurakh! You are treasure of virtues, you are very profound, Nanak says, “ Oh my soul keep hope on the Master and trust in the Master”.

Whole Shabada is filled with advocacy of His praise which is actual the support of the soul. In the end Guru addresses the Creator who is Infinite and a Treasure of peace and comforts. Why to depend upon temporary sources then? The Master is Eternal source of peace; mind should keep hopes only on Him and should seek only His support by trusting none but Him. Here Guru warns us from falling into duality. Keeping faith only in Akalpurakh, is the only way out to stabilize the mind; so no other door should be knocked at ever. He is the source of all other doors as well. If Gurbani is carefully studied, it clearly states that we should just live in His love and honor His ordinance regardless whatever way it comes by. It is also called “Trusting Him in full faith” there should be no complain what so ever. It should not only be a mere talk but a part and parcel of our lives. That is what Guru builds in his followers’ hearts. So ponder over, how we can claim to love HIM if our hearts are torn apart between Him and other fascinating Maya-colors

ਗਹਿਰ = ਡੂੰਘਾ। ਗੰਭੀਰ = ਵੱਡੇ ਜਿਗਰੇ ਵਾਲਾ। ਜੀਅ ਰੇ = ਹੇ ਜਿੰਦੇ!।੪।

ਹੇ ਪ੍ਰਭੂ! ਤੂੰ ਡੂੰਘਾ ਹੈਂ, ਤੂੰ ਵੱਡੇ ਜਿਗਰੇ ਵਾਲਾ ਹੈਂ, ਤੂੰ ਸਦਾ ਕਾਇਮ ਰਹਿਣ ਵਾਲਾ ਹੈਂ, ਤੂੰ ਸਾਰੇ ਗੁਣਾਂ ਦਾ ਖ਼ਜ਼ਾਨਾ ਹੈਂ। ਹੇ ਨਾਨਕ ਦੀ ਜਿੰਦੇ! ਇਸ ਖਸਮ-ਪ੍ਰਭੂ ਦੀ ਹੀ (ਤੋੜ ਨਿਭਣ ਵਾਲੇ ਸਾਥ ਦੀ) ਆਸ ਰੱਖ, ਖਸਮ-ਪ੍ਰਭੂ ਦਾ ਹੀ ਭਰੋਸਾ ਰੱਖ।੪।੯।੧੧੧।

It is very important to remember that though with His grace one walks on His path but it is our duty to take advantage of Guru Guidance which somehow Akalpurakh provides us. He has loaded us with tool to change our behavior as Gurbani demands from us to seek the goal directed by it (Gurbani). It is not healthy to think that if He doesn’t wish us to improve; we cannot improve. He is a step ahead of us in gifting an opportunity of pondering over Guru-advice, so why to look for any excuse? Trust in Him, hope on Him and walk on His path fearlessly. A Sikh who has still any kind of fear needs to go back to Guru.

Interpretation in Punjabi is by Dr. Sahib Singh Ji

None Is Ours But Akalpurakh

By G.Singh in GURBANI ARTICLES

In the following Shabada by Fifth Nanak in Raag Gaurhi ( on 206-7 SGGS), utter trust in Akalpurakh and indebtedness towards Him are expressed because only He saves the soul through His means and mediums; who saves the soul is the ultimate Savior, then there is none who should get this credit but Akalpurakh, that is what Guru says here. Truly no one is here who can be ours, through His medium Guru; He blesses the soul to oust self conceit in the company of Guru and Saints and turn to Him completely. The environment of His devotees glows with His bestowed grace. When we stay in the company of people whose priority is to remain slaves of self-conceit, a lot of things happen but none of them can provide peace or stillness to the heart; obviously we are not blessed but accursed. Guru elaborates His Grace by showing indebtedness towards the Creator and Guru as well. Try to involve in these Guru-bachan

ਗਉੜੀ ਮਹਲਾ ੫ ॥

ਤੁਝ ਬਿਨੁ ਕਵਨੁ ਹਮਾਰਾ ॥

ਮੇਰੇ ਪ੍ਰੀਤਮ ਪ੍ਰਾਨ ਅਧਾਰਾ ॥੧॥ ਰਹਾਉ ॥

Ga▫oṛī mėhlā 5.

Ŧujẖ bin kavan hamārā.

Mere parīṯam parān aḏẖārā. ||1|| rahā▫o.

In Essence: Who is mine except you? My beloved Akalpurakh! You are backbone of my life (Pause)

It is an expression of indebtedness towards the Creator, no credit is given to anyone but Him because in reality, a person who is convinced about His power of sustaining life, fixes his/her all attentions and hopes on Him. As per His Grace, his/her mind understands that all the rest are mediums through whom His Will prevails.

ਪ੍ਰਾਨ ਅਧਾਰਾ = ਹੇ ਮੇਰੀ ਜਿੰਦ ਦੇ ਆਸਰੇ!।੧।ਰਹਾਉ।

ਹੇ ਮੇਰੇ ਪ੍ਰੀਤਮ ਪ੍ਰਭੂ! ਹੇ ਮੇਰੀ ਜਿੰਦ ਦੇ ਆਸਰੇ ਪ੍ਰਭੂ! ਤੈਥੋਂ ਬਿਨਾ ਸਾਡਾ ਹੋਰ ਕੌਣ (ਸਹਾਰਾ) ਹੈ?।੧।ਰਹਾਉ।

ਅੰਤਰ ਕੀ ਬਿਧਿ ਤੁਮ ਹੀ ਜਾਨੀ ਤੁਮ ਹੀ ਸਜਨ ਸੁਹੇਲੇ ॥

ਸਰਬ ਸੁਖਾ ਮੈ ਤੁਝ ਤੇ ਪਾਏ ਮੇਰੇ ਠਾਕੁਰ ਅਗਹ ਅਤੋਲੇ ॥੧॥

Anṯar kī biḏẖ ṯum hī jānī ṯum hī sajan suhele.

Sarab sukẖā mai ṯujẖ ṯe pā▫e mere ṯẖākur agah aṯole. ||1||

In Essence: You are an acute observer of my heart and a comforting friend; I have obtained all the comforts from you oh my Unfathomable and Immeasurable Akalpurakh!

We pray to Him, praying is a way of talking to Him, in other words, it is remembering Him otherwise He knows us completely and aware of what should be in our lives. This is His intuitive nature. Look at the next Vaaka, it is a confession of that very fact expressed in utter indebtedness; add to it, this confession is loaded with expression of His virtues like His being unfathomable and immeasurable. In this verification of His infinity, the soul is inspired to remain fixed on Him since He is, in reality, the sole -supporter of our lives.

ਅੰਤਰ ਕੀ ਬਿਧਿ = ਮੇਰੇ ਦਿਲ ਦੀ ਹਾਲਤ। ਸੁਹੇਲੇ = ਸੁਖ ਦੇਣ ਵਾਲੇ। ਤੇ = ਤੋਂ, ਪਾਸੋਂ। ਅਗਹ = ਹੇ ਅਗਾਹ! ਹੇ ਅਥਾਹ ਪ੍ਰਭੂ!।੧।

ਹੇ ਮੇਰੇ ਅਥਾਹ ਤੇ ਅਡੋਲ ਠਾਕੁਰ! ਮੇਰੇ ਦਿਲ ਦੀ ਹਾਲਤ ਤੂੰ ਹੀ ਜਾਣਦਾ ਹੈਂ, ਤੂੰ ਹੀ ਮੇਰਾ ਸੱਜਣ ਹੈਂ; ਤੂੰ ਹੀ ਮੈਨੂੰ ਸੁਖ ਦੇਣ ਵਾਲਾ ਹੈਂ।।੧।

ਬਰਨਿ ਨ ਸਾਕਉ ਤੁਮਰੇ ਰੰਗਾ ਗੁਣ ਨਿਧਾਨ ਸੁਖਦਾਤੇ ॥

ਅਗਮ ਅਗੋਚਰ ਪ੍ਰਭ ਅਬਿਨਾਸੀ ਪੂਰੇ ਗੁਰ ਤੇ ਜਾਤੇ ॥੨॥

Baran na sāka▫o ṯumre rangā guṇ niḏẖān sukẖ▫ḏāṯe.

Agam agocẖar parabẖ abẖināsī pūre gur ṯe jāṯe. ||2||

In Essence: Oh Comforting and Treasure of Virtues, Inaccessible, Incomprehensible and Imperishable Prabh! I cannot express your phenomenon semblance (Your shows, exhibitions in limitless varieties) and I have known you through Guru.

Akalpurakh is called Inexpressible repeatedly in Gurbani because of His infinity and immeasurable virtues. It is like willing to express Infinite but then to admit one’s own limitation to express Him. By trying to say anything about Him, one feels close to Him just as in love we talk about something that becomes very dear to us. It is just reliving His love while saying about Him as per His given ability to express Him. In this effort, “Thanks” are worded beautifully; thanks for giving comforts and peace are said because only He is capable of showering that on us. How to understand this expressed- introduction of Akalpurakh? Answer is “through Guru”, it is an essential fact repeatedly stressed in Gurbani. Guru first embellishes the souls by enabling them to eradicate pride and inspires them to live in His love without an iota of doubt. So importance of Guru too is layered while thanking Him.

ਰੰਗਾ = ਚੋਜ। ਗੁਣ ਨਿਧਾਨ = ਹੇ ਗੁਣਾਂ ਦੇ ਖ਼ਜ਼ਾਨੇ! ਗੁਰ ਤੇ = ਗੁਰੂ ਤੋਂ। ਜਾਤੇ = ਪਛਾਣਿਆ।੨।

ਹੇ ਗੁਣਾਂ ਦੇ ਖ਼ਜ਼ਾਨੇ ਪ੍ਰਭੂ! ਹੇ ਸੁਖ ਦੇਣ ਵਾਲੇ ਪ੍ਰਭੂ! ਹੇ ਅਪਹੁੰਚ ਪ੍ਰਭੂ! ਹੇ ਇੰਦ੍ਰਿਆਂ ਦੀ ਪਹੁੰਚ ਤੋਂ ਪਰੇ ਪ੍ਰਭੂ! ਹੇ ਅਬਿਨਾਸੀ ਪ੍ਰਭੂ! ਪੂਰੇ ਗੁਰੂ ਦੀ ਰਾਹੀਂ ਹੀ ਤੇਰੇ ਨਾਲ ਡੂੰਘੀ ਸਾਂਝ ਪੈ ਸਕਦੀ ਹੈ।੨।

ਭ੍ਰਮੁ ਭਉ ਕਾਟਿ ਕੀਏ ਨਿਹਕੇਵਲ ਜਬ ਤੇ ਹਉਮੈ ਮਾਰੀ ॥

ਜਨਮ ਮਰਣ ਕੋ ਚੂਕੋ ਸਹਸਾ ਸਾਧਸੰਗਤਿ ਦਰਸਾਰੀ ॥੩॥

Bẖaram bẖa▫o kāt kī▫e nihkeval jab ṯe ha▫umai mārī.

Janam maraṇ ko cẖūko sahsā sāḏẖsangaṯ ḏarsārī. ||3||

In Essence: Since (An idea of knowing Him through Guru continues) I have eliminated self-conceit, my doubts, fears are vanished and I have become pure and in the company of Saint, my worry of birth and death is dispelled

Guru is met, the first step is taken to eliminate pride, utter trust in Guru and Him is built within naturally, doubts and fears vanish, mind thus is purified, fear of death disappears by staying in an environment recommended by Guru, and that is the company of His devotees which is repeatedly stated in Gurbani as “Sadhsangat” It is vital need for that person who heartily longs for the vision of Akalpurakh, and this is a way of life to follow Guru sincerely.

ਭ੍ਰਮੁ = ਭਟਕਣਾ। ਨਿਹਕੇਵਲ = {निष्कैवल्य} ਪਵਿੱਤ੍ਰ, ਸੁੱਧ। ਜਬ ਤੇ = ਜਦੋਂ ਤੋਂ। ਕੋ = ਦਾ। ਚੂਕੋ = ਮੁੱਕ ਗਿਆ। ਦਰਸਾਰੀ = ਦਰਸਨ ਨਾਲ।੩।

(ਜੇਹੜੇ ਮਨੁੱਖ ਗੁਰੂ ਦੀ ਸਰਨ ਪੈਂਦੇ ਹਨ ਉਹ ਗੁਰੂ ਦੀ ਸਰਨ ਪੈ ਕੇ) ਜਦੋਂ ਤੋਂ (ਆਪਣੇ ਅੰਦਰੋਂ ਹਉਮੈ ਦੂਰ ਕਰਦੇ ਹਨ, ਗੁਰੂ ਉਹਨਾਂ ਦੀ ਭਟਕਣਾ ਤੇ ਡਰ ਦੂਰ ਕਰ ਕੇ ਉਹਨਾਂ ਨੂੰ ਪਵਿਤ੍ਰ ਜੀਵਨ ਵਾਲਾ ਬਣਾ ਦੇਂਦਾ ਹੈ। ਸਾਧ ਸੰਗਤਿ ਵਿਚ (ਗੁਰੂ ਦੇ) ਦਰਸਨ ਦੀ ਬਰਕਤਿ ਨਾਲ ਉਹਨਾਂ ਦੇ ਜਨਮ ਮਰਨ ਦੇ ਗੇੜ ਦਾ ਸਹਮ ਮੁੱਕ ਜਾਂਦਾ ਹੈ।੩।

ਚਰਣ ਪਖਾਰਿ ਕਰਉ ਗੁਰ ਸੇਵਾ ਬਾਰਿ ਜਾਉ ਲਖ ਬਰੀਆ ॥

ਜਿਹ ਪ੍ਰਸਾਦਿ ਇਹੁ ਭਉਜਲੁ ਤਰਿਆ ਜਨ ਨਾਨਕ ਪ੍ਰਿਅ ਸੰਗਿ ਮਿਰੀਆ ॥੪॥੭॥੧੨੮॥

Cẖaraṇ pakẖār kara▫o gur sevā bār jā▫o lakẖ barī▫ā.

Jih parsāḏ ih bẖa▫ojal ṯari▫ā jan Nānak pari▫a sang mirī▫ā. ||4||7||128||

In Essence: (when miracle stated above happens how the mind feels, look at it) In utter humility I perform Guru- Service and I sacrifice to Guru millions times because it is Guru(his blessings) who has enabled my soul to swim cross the dreadful worldly Ocean and I am united with beloved Akalpurakh.

What Guru does is really a miracle, the mercurial mind gets stilled, is it simple task? No, it is in fact a miracle, living without self-conceit itself is amazing. Guru enables the followers to procure these wondrous qualities. So in the last Vaaka, Guru’s wondrous blessings are applauded. Here one should not forget that all this happens due to the bestowed grace of Akalpurakh as stated in the first Guru Vaakas of this Shabada.

With His grace those who fall for the Invisible and all pervading Prabh, every word Guru utters, works on their minds like medication. If they lack that kind of love, doubts negate everything.

ਪਖਾਰਿ = ਪਖਾਲਿ, ਧੋ ਕੇ। ਕਰਉ = ਕਰਉਂ, ਮੈਂ ਕਰਾਂ। ਬਾਰਿ ਜਾਉ = ਮੈਂ ਕੁਰਬਾਨ ਜਾਵਾਂ। ਬਰੀਆ = ਵਾਰੀ। ਜਿਹ ਪ੍ਰਸਾਦਿ = ਜਿਸ (ਗੁਰੂ) ਦੀ ਕਿਰਪਾ ਨਾਲ। ਭਉਜਲੁ = ਸੰਸਾਰ-ਸਮੁੰਦਰ। ਮਿਰੀਆ = ਮਿਲਿਆ।੪।

ਹੇ ਦਾਸ ਨਾਨਕ! (ਆਖ-) ਮੈਂ (ਗੁਰੂ ਦੇ) ਚਰਨ ਧੋ ਕੇ ਗੁਰੂ ਦੀ ਸੇਵਾ ਕਰਦਾ ਹਾਂ, ਮੈਂ (ਗੁਰੂ ਤੋਂ) ਲੱਖਾਂ ਵਾਰੀ ਕੁਰਬਾਨ ਜਾਂਦਾ ਹਾਂ, ਕਿਉਂਕਿ ਉਸ (ਗੁਰੂ) ਦੀ ਕਿਰਪਾ ਨਾਲ ਹੀ ਇਸ ਸੰਸਾਰ-ਸਮੁੰਦਰ ਤੋਂ ਪਾਰ ਲੰਘ ਸਕੀਦਾ ਹੈ ਤੇ ਪ੍ਰੀਤਮ ਪ੍ਰਭੂ (ਦੇ ਚਰਨਾਂ) ਵਿਚ ਜੁੜ ਸਕੀਦਾ ਸਾਰੇ ਸੁਖ ਮੈਂ ਤੈਥੋਂ ਹੀ ਲੱਭੇ ਹਨਹੈ।੪।੭।੧੨੮।

To have a good crop, the field should be prepared by putting necessary fertilizer and on right time seeds should be sown, suitable environments and necessary aid should be provided, just like that, mind should be prepared through Guru, and the progress occurred at the hands of Guru, the mind needs to be kept intact in the company of Saints. Initial Guru Blessings and Guidance procure the success in His union, of course with His grace. For the soul, Guru becomes the magician to be applauded in highest reverence. Fifth Nanak shares those experienced feelings with his followers in this Shabada. We will be fortunate if we pay attention to Guru.

Interpretation in Punjabi is by Dr. Sahib Singh Ji

A Prayer In Utter Faith In Him (Namdev Ji On 873 SGGS)

By G.Singh in GURBANI ARTICLES

Before we pray to Akalpurakh,we must understand first, what is the purpose of life? Bhagat Nandev Ji knows the purpose of life and in this Shabada, he expresses the awareness of what is right to ask from Him, so he requests to have His blessings like Dru and Narad Bhagtas had from Him, and obviously unlike us, doesn’t ask for the wealth or craves to have power over millions.

ਗੋਂਡ ॥ ਮੋ ਕਉ ਤਾਰਿ ਲੇ ਰਾਮਾ ਤਾਰਿ ਲੇ ॥

ਮੈ ਅਜਾਨੁ ਜਨੁ ਤਰਿਬੇ ਨ ਜਾਨਉ ਬਾਪ ਬੀਠੁਲਾ ਬਾਹ ਦੇ ॥੧॥ ਰਹਾਉ ॥

Gond. Mo ka▫o ṯār le rāmā ṯār le.

Mai ajān jan ṯaribe na jān▫o bāp bīṯẖulā bāh ḏe. ||1|| rahā▫o.

In Essence: (Supplication to Almighty) Oh Akalpurakh please save me, I am ignorant and don’t know to swim across worldly-ocean, My Father Almighty! Give me your support (pause)

Bhagat Namdev ji humbly requests Akalpurakh to shower His blessings to enable him to swim across the worldly –ocean which is very hard to cross due to its bewitching and fascinating nature, and because of it, the mind fails to be in love with Waheguru. In above Vaaka, an admission of being ignorant is a hint towards elimination of “self-conceit”. Bhagatas of Akalpurakh credit nothing to others or themselves but Akalpurakh because they are successful in awakening their minds totally. Mind can be ready to fix on His Name but His support (Grace) is vital. Having so much self-conceit within, we claim to understand Him and try to do everything to please Him according to our own measures. Contrary to that, real Devotees pray to Akalpurakh for help without having any kind of conceit within.

ਮੋ ਕਉ = ਮੈਨੂੰ। ਰਾਮਾ = ਹੇ ਰਾਮ! {ਨੋਟ: ਨਾਮਦੇਵ ਜੀ ਜਿਸ ਨੂੰ “ਬਾਪ ਬੀਠੁਲਾ” ਕਹਿ ਰਹੇ ਹਨ ਉਸੇ ਨੂੰ ਹੀ ‘ਰਾਮ’ ਕਹਿ ਕੇ ਪੁਕਾਰਦੇ ਹਨ, ਸੋ, ਕਿਸੇ ‘ਬੀਠੁਲ’ ਮੂਰਤੀ ਵਲ ਇਸ਼ਾਰਾ ਨਹੀਂ ਹੈ, ਪਰਮਾਤਮਾ ਅੱਗੇ ਅਰਦਾਸ ਹੈ। ਧ੍ਰੂਅ ਤੇ ਨਾਰਦ ਦਾ ਸੰਬੰਧ ਕਿਸੇ ਬੀਠੁਲ = ਮੂਰਤੀ ਨਾਲ ਨਹੀਂ ਹੋ ਸਕਦਾ}। ਤਰਿਬੇ ਨ ਜਾਨਉ = ਮੈਂ ਤਰਨਾ ਨਹੀਂ ਜਾਣਦਾ। ਦੇ = ਦੇਹ, ਫੜਾ।੧।ਰਹਾਉ।

ਹੇ ਮੇਰੇ ਰਾਮ! ਮੈਨੂੰ (ਸੰਸਾਰ-ਸਮੁੰਦਰ ਤੋਂ) ਤਾਰ ਲੈ, ਬਚਾ ਲੈ। ਹੇ ਮੇਰੇ ਪਿਤਾ ਪ੍ਰਭੂ! ਮੈਨੂੰ ਆਪਣੀ ਬਾਂਹ ਫੜਾ, ਮੈਂ ਤੇਰਾ ਅੰਞਾਣ ਸੇਵਕ ਹਾਂ, ਮੈਂ ਤਰਨਾ ਨਹੀਂ ਜਾਣਦਾ।ਰਹਾਉ।

ਨਰ ਤੇ ਸੁਰ ਹੋਇ ਜਾਤ ਨਿਮਖ ਮੈ ਸਤਿਗੁਰ ਬੁਧਿ ਸਿਖਲਾਈ ॥

ਨਰ ਤੇ ਉਪਜਿ ਸੁਰਗ ਕਉ ਜੀਤਿਓ ਸੋ ਅਵਖਧ ਮੈ ਪਾਈ ॥੧॥

Nar ṯe sur ho▫e jāṯ nimakẖ mai saṯgur buḏẖ sikẖlā▫ī.

Nar ṯe upaj surag ka▫o jīṯi▫o so avkẖaḏẖ mai pā▫ī. ||1||

In Essence: (Prayer continues to have True Guru) Through Guru Instructions, ordinary persons become Devtas. Give me that medication (Guru-Teachings) that enables the mortals to conquer heaven. (Means one doesn’t feel a need for the heaven people talk about)

This is the known truth to the devotees that only through Guru People know Him and get imbued with Him to cross the worldly Ocean, so prayer is done to be blessed with the True Guru. One meets Guru only when one surrenders to Guru fully after emptying all thoughts one gathers from the world that often advocates for “Me-force”. So here, again the desire in the prayer, is to have Guru in reality.

ਤੇ = ਤੋਂ। ਸੁਰ = ਦੇਵਤੇ। ਨਿਮਖ ਮੈ = ਅੱਖ ਫਰਕਣ ਦੇ ਸਮੇ ਵਿਚ। ਮੈ = ਵਿਚ, ਮਹਿ, ਮਾਹਿ। ਸਤਿਗੁਰ ਬੁਧਿ ਸਿਖਲਾਈ = ਗੁਰੂ ਦੀ ਸਿਖਾਈ ਹੋਈ ਮੱਤ ਨਾਲ। ਉਪਜਿ = ਉਪਜ ਕੇ, ਪੈਦਾ ਹੋ ਕੇ। ਅਵਖਧ = ਦਵਾਈ। ਪਾਈ = ਪਾਈਂ, ਪਾ ਲਵਾਂ।੧।

(ਹੇ ਬੀਠੁਲ ਪਿਤਾ! ਮੈਨੂੰ ਭੀ ਗੁਰੂ ਮਿਲਾ) ਗੁਰੂ ਤੋਂ ਮਿਲੀ ਮੱਤ ਦੀ ਬਰਕਤ ਨਾਲ ਅੱਖ ਦੇ ਫੋਰ ਵਿਚ ਮਨੁੱਖਾਂ ਤੋਂ ਦੇਵਤੇ ਬਣ ਜਾਈਦਾ ਹੈ, ਹੇ ਪਿਤਾ! (ਮਿਹਰ ਕਰ) ਮੈਂ ਭੀ ਉਹ ਦਵਾਈ ਹਾਸਲ ਕਰ ਲਵਾਂ ਜਿਸ ਨਾਲ ਮਨੁੱਖਾਂ ਤੋਂ ਜੰਮ ਕੇ (ਭਾਵ, ਮਨੁੱਖ-ਜਾਤੀ ਵਿਚੋਂ ਹੋ ਕੇ) ਸੁਰਗ ਨੂੰ ਜਿੱਤਿਆ ਜਾ ਸਕਦਾ ਹੈ (ਭਾਵ, ਸੁਰਗ ਦੀ ਭੀ ਪਰਵਾਹ ਨਹੀਂ ਰਹਿੰਦੀ)।

ਜਹਾ ਜਹਾ ਧੂਅ ਨਾਰਦੁ ਟੇਕੇ ਨੈਕੁ ਟਿਕਾਵਹੁ ਮੋਹਿ ॥

ਤੇਰੇ ਨਾਮ ਅਵਿਲੰਬਿ ਬਹੁਤੁ ਜਨ ਉਧਰੇ ਨਾਮੇ ਕੀ ਨਿਜ ਮਤਿ ਏਹ ॥੨॥੩॥

Jahā jahā ḏẖū▫a nāraḏ teke naik tikāvahu mohi.

Ŧere nām avilamb bahuṯ jan uḏẖre nāme kī nij maṯ eh. ||2||3||

In Essence: (Again Prayer continues with reference to those whom God helped in the past) Bless me too with the salvation Dru and Nard had, (I know your devotees, achieve that goal with your grace and Guru –Guidance). Give Namdev the support of your Name because with the support of your Name, many persons have been saved.

This is the last part of the prayer, Namdev ji refers to those who were blessed by Akalpurakh and obtained Him with having high state of mind. Here that state of mind is requested for. If one’s mind gets imbued with His Name, with His support, the dreadful worldly ocean is swum across. We just don’t feel that this world is dreadful-ocean; contrary to it, we try to take pleasure in it. It’s like enjoying in limitless water and forgetting how to come out of it. In Patti 0n 434 SGGs, Guru Nanak states that the world is created to see the Creator through it; and experiencing Him through it and thus one can end one’s long separation from the Creator. Since it’s fascinating temptations block our love towards Him, it becomes dreadful. Nothing here in this world helps us because it is made for “a way out”, and “to keep sitting on this way out”, is a mistake because it makes us forget the purpose of life(uniting with Him) So Namdev ji is very much aware of this and prays to Almighty to bless him in the same way He blessed devotees like Dhru and Narad.

ਜਹਾ ਜਹਾ = ਜਿਸ ਆਤਮਕ ਅਵਸਥਾ ਵਿਚ। ਟੇਕੇ = ਟਿਕਾਏ ਹਨ, ਇਸਥਿਤ ਕੀਤੇ ਹਨ। ਨੈਕੁ = {Skt. नैकश = Repeatedly, often. न एकशः = Not once} ਸਦਾ। ਮੋਹਿ = ਮੈਨੂੰ। ਅਵਿਲੰਬ = ਆਸਰਾ। ਅਵਿਲੰਬਿ = ਆਸਰੇ ਨਾਲ।। ਨਿਜ ਮਤਿ = ਆਪਣੀ ਮੱਤ, ਪੱਕਾ ਨਿਸ਼ਚਾ।੨।

ਹੇ ਮੇਰੇ ਰਾਮ! ਤੂੰ ਜਿਸ ਜਿਸ ਆਤਮਕ ਟਿਕਾਣੇ ਧ੍ਰੂ ਤੇ ਨਾਰਦ (ਵਰਗੇ ਭਗਤਾਂ) ਨੂੰ ਅਪੜਾਇਆ ਹੈ, ਮੈਨੂੰ ਸਦਾ ਲਈ ਅਪੜਾ ਦੇਹ, ਮੇਰਾ ਨਾਮਦੇਵ ਦਾ ਇਹ ਪੱਕਾ ਨਿਸ਼ਚਾ ਹੈ ਕਿ ਤੇਰੇ ਨਾਮ ਦੇ ਆਸਰੇ ਬੇਅੰਤ ਜੀਵ (ਸੰਸਾਰ-ਸਮੁੰਦਰ ਦੇ ਵਿਕਾਰਾਂ ਤੋਂ) ਬਚ ਨਿਕਲਦੇ ਹਨ।੨।੩। ਭਾਵ: ਪ੍ਰਭੂ ਤੋਂ ਨਾਮ ਸਿਮਰਨ ਦੀ ਮੰਗ। ਨਾਮ ਦੀ ਬਰਕਤ ਨਾਲ ਸੁਰਗ ਦੀ ਭੀ ਲਾਲਸਾ ਨਹੀਂ ਰਹਿੰਦੀ।

ਉਧਰੇ = (ਸੰਸਾਰ-ਸਮੁੰਦਰ ਦੇ ਵਿਕਾਰਾਂ ਤੋਂ) ਬਚ ਗਏ

This Shabada inspires us to seek only those kinds of blessings from Akalpurakh which can enable our souls to achieve the purpose of life which is to be united with Him. As referred above, Guru Nanak states in Patti, this world we are deeply involved is actually a “way out” and instead of ignoring that, we should use that “way out” to meet Him, in other words, living in His love must be preferred to love of the Maya. Here motto of life is to unite with Him not to seek that stuff which can become a block in our pursuit. Think about the dilemma we are in and how Gurbani helps us to get out of that.

Interpretation in Punjabi is by Dr. Sahib Singh Ji

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

Remember The Old Age And The Death As Well

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

Not in the hard ways.

The Virtuous Akalpurakh And I Who Has No Merit. (On 738 SGGS Raag Suhi Fifth Nanak)

I Am Occupational Lover Of Prabh Ji

Hoping On The Support Of Our Creator

None Is Ours But Akalpurakh

A Prayer In Utter Faith In Him (Namdev Ji On 873 SGGS)

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